10th October 2504 B.E. (1961)
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TALK 20
The Section on the Extinction of Suffering (Dukkha Nirodha)
I will now speak about the cessation of suffering (dukkha-nirodha). The
Buddhist Teaching is able to be a refuge (sarana) for the world because it can
explain the extinction of suffering. This is crucial because it is what we are
aiming for. If it could not teach this then it would be without essence and
basically trivial. However, a method of practice to bring about that extinction
is also needed, though actually following that way remains the task and responsibility
of each individual person.
Even though the Teaching is genuine and true, if the person does not follow
the way of practice then he won't be able to achieve the extinction of suffering.
Therefore, the task is up to the individual to follow the practice to effect
the required results. This practice is directly concerned with the mind. Today,
however, I will first explain the result and fruit of that practice: the extinction
of suffering. This is the major and essential fruit of the practice enabling
one to see the truth of the Teaching of the Lord Buddha.
Will you now please centre your mind and watch its inclining-out towards knowing
various affairs. At this present moment it is inclining-out to receive the sound
of this Dhamma Teaching. If you are guarding the mind, you should be able to
notice its condition. Is it calm and cool? A feeling of calmness and tranquillity
indicates that the Dhamma being offered externally and the inner Dhamma of your
centred mind are 'niyyanika' --capable of leading the mind out away from suffering.
And this present calmness of mind is already a cessation of suffering. It might
only be a momentary suppression while the mind is centred in Dhamma yet, even
so, realize that when it resides constantly with Dhamma there will be a constant
cessation as well.
Now will you focus on that 'inclining-out to know' about external affairs --the
affairs of forms being seen, sounds being heard (etc.) and those former sights
and sounds (etc.) already known and stored away as issues by the mind (mano).
These affairs are either welcomed with 'hankering,' unwelcomed with 'dejection,'
or deceptive and delusory. The mind immediately knows agitation and heat, and
cannot be calmed down because of that hankering, dejection, and deluded attachment.
This heated excitation of the mind is a subtle form of suffering, though you
may not be aware of that. Only after experiencing a calm mind with Dhamma will
you appreciate such agitation as being one form of suffering. Most people will
usually only know, however much or little, about the blatant forms of suffering
--sorrow, lamentation, pain, mental distress and despair-- which all grow out
of this subtle type of suffering.
Reflecting more carefully on why this should be the case, one finds that it
is because the I becomes involved in the myriad affairs. What are these affairs?
Focus on this body: It is composed of the various elements; it is a fathom long
and a span wide, and is sitting here now. We have a 'sense' that this body is
me and however it exists we accept that as how we exist. Looking at our face
in the mirror, we feel that these are 'my features.' Looking at our photograph
we think of it as showing 'me'. Not only is there this 'feeling of self' we
also wish for this 'myself-in-this-body' to proceed in an agreeable way. Compliments
about this body are welcome, but any criticism is certainly not. Even though
we know for sure that some particular part is not so good, we are still glad
of any flattery that says the opposite --and even though we know it is flattery
we still like it. This, then, is another aspect as to how desire becomes mixed
in.
Focus back on the mind inclining-out. In truth this experiencing-engaged-with-desire
(which I've been talking about) is a condition of that mind going-out to know.
It first sees the rupa form --perhaps seeing one's body in a mirror-- and this
seeing is consciousness. If one likes it then that is pleasure, or even if one
doesn't or is indifferent, it is still all feeling. There is perception, and
then mental-formations fashion thoughts about one's body and so that 'sense'
and those thoughts of my body (as I explained above) are all contained in nama,
as the mind inclines-out to know. This nama is mixed and blended with craving
together with grasping and clinging. When it is like this, then all one's experience
and thoughts are mixed and permeated with the defilements.
Even though one may feel contentment with one's body, it remains, in truth,
rupa while that 'feeling' is still nama. After more careful investigation one
finds that any feeling of contentment one has in the body cannot compare to
that of the calm mind with Dhamma. Once one has experienced the calm arising
from Dhamma, this will become self-evident.
Now there is still another important point to consider: We must continually
deceive ourselves about the nature of this rupa-and-nama. Their true nature
is really bound up with impermanence (aniccata), suffering (dukkhata) --because
they can't remain stable-- and not-self (anattata). All rupa and nama must proceed
from a beginning in birth to an end, with continued change in between. This
rupa which everyone is so attached to must also have this transformation and
change. Thus, we must think up ways to fool ourselves into feeling contentment
and satisfaction with this ever changing rupa. For instance, though it is ageing,
we manage to see it as not old. If someone then declares to us that it is old
we are displeased; while if they say the opposite we are glad--even though it's
obvious to all that it truly is old! We like it when they deceive us even as
we constantly make sure to fool ourselves too; putting it off and thinking 'not
just yet, not just yet, no need to worry about that until later.' When this
rupa changes, heading towards its extinction, we must think to hold it back
and so a struggle and agitation ensues. Happiness is impossible if our thinking
goes against the course of nature and refuses to accept its law.
This all results from craving that gives rise to grasping and clinging. We first
seize hold of something as 'myself' and then go on to grasp hold of something
else. We grasp and that thing's arising becomes our arising, its changing becomes
our changing and its final extinguishing becomes our decline and end. We must
therefore constantly spin with the nama-rupa as it is continually arises, changes
and ceases. This whirling-around is the heart of suffering and is far from that
peace and stillness which is happiness. Then, when the nama-rupa fails to follow
the plans we had on first grasping hold of them --and yet we still attempt to
hold on to them-- another load of suffering is added: Sorrow, lamentation and
all the other forms of suffering that we have already mentioned.
To remedy this situation and end suffering therefore requires a focussing on
that 'self' that spins together with the myriad things in their arising and
extinguishing. This specifically means the spinning with the nama-rupa, both
internally and externally. Focus to see that when 'self' spins with them, there
must always be suffering too; and the less it does so, the less suffering it
must endure.
To actually reduce this spinning, you must focus on the desire and grasping
within yourself. See that: 'This is craving arising'; 'this is grasping and
clinging arising.' Realize that, 'a lot of desire means a lot of suffering'
and 'less desire and grasping means less suffering.' The complete lack of desire
and grasping is the complete absence of suffering, and this is what forms the
extinction of suffering (dukkha-nirodha).
However, in the beginning stages of practice it isn't yet possible to give up
all desire and grasping. Therefore make sure that you are wise in your selection
of what to desire. Don't desire and grasp anything evil; instead just take firm
hold of whatever is good and skilful. This alone will extinguish the suffering
that arises from doing evil, and one will also receive the happiness that comes
from progressing in the ways of virtue. When you have practised and trained
yourself to the full limit of goodness, then there is no need to wish for good
any more --because one is already there. At this point there is no need to wish
for anything anymore --but that is the final and ultimate stage.
At this present stage, you must still want to hold onto goodness which is virtue
and moral precepts, onto samadhi and onto wisdom. Use the precepts to extinguish
the suffering involved in wrong and unskilful behaviour. Use samadhi to avoid
the hindrances when they arise in the mind, so as to extinguish their suffering.
Use a trained wisdom as the tool to extinguish the suffering arising from the
more subtle agitation, desires and grasping.
Speaking of using wisdom to investigate: Focus it in the rupa-and-nama and penetrate
to its natural course of arising and passing away. Then whatever object is encountered
will be received by this wisdom that can see through to its arising and passing
away, and it will be extinguished when it reaches the mind. However much hankering
or dejection one has, however befooling and delusory the object may appear,
on reaching the mind all of it will be extinguished by wisdom's insight into
the arising and passing away. The object then loses its power and the mind is
no longer jolted or upset by it.
Normally however, when objects reach an ordinary person's mind they completely
adhere and stick there. When a form is seen or a sound heard, it enters in and
sticks fast in the mind. These objects have the power to agitate the mind, but
when wisdom with insight into arising and passing away is developed, it can
cut them all away. This, then, is the resolution and conclusion. It is the end
for suffering, which will never again come in to possess the mind. This is the
way of practice to extinguish suffering.
The means and strategy for steadily removing suffering, step by step, is an
assiduous and persistent investigation into nama-rupa to see its arising and
passing away; and a training to clear the mind so as to see the principles of
the natural course of things. The curing of the inner suffering will enhance
one's mindfulness and wisdom so that they can try to deal to the best of their
ability with the external suffering that one may confront.
When one is skilled in this Buddhist Way of practice, one will be able to contend
with any form of suffering. Even if one is surrounded by (external) suffering,
one can still deliver and safe-keep the mind. The Buddhist Teaching is a religion
which offers a refuge that is really reliable because it teaches a genuine method
to extinguish suffering. But to realize this, you will have to study and practise
in the way I have explained here. Then you will receive the results in a gradual
extinguishing of suffering, according to the level of your practice.
17th October 2504 B.E. (1961)
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TALK 21
The Truth of Extinction United with the Truth of the Path
Please will you now centre your mind within yourself. Focus on the mind
with its mental-object. This means seeing the mind as it thinks about its present
thought, concern or preoccupation. Is your mind calm or not? Whilst listening
to this Dhamma talk, this means seeing the mind as it is thinking upon that
Dhamma which is being heard. The object is now the Dhamma subject that is being
heard and thought about.
The Discourse explains that suffering originates because of craving, and that
craving both arises and ceases in delightful-and-pleasurable-things (piyarupa
satarupa). As craving ends in the place where it arises it must extinguish there.
This doesn't refer to external things, but to these very objects and preoccupations
in the mind.
The object as a delightful-and-pleasurable-thing, which the mind is mulling-over,
is really form. When we see a person with our eyes, the mind takes over that
visual form as a mental image. It appears in the mind as a full and complete
image of that person. If, instead of a person, one sees a tree, a mountain or
any material thing, then the mind takes it over and it appears complete in the
mind as a tree, mountain or whatever. When one hears a sound through the ears,
the mind will take that subject as a complete image into the mind. The mind
takes in visual forms from the eyes, sounds from the ears (and similarly for
all six sense bases) as mental images. Thus, those objects manifest as entities
in the mind.
The mind, however, doesn't take everything in as images. A sight or sound or
anything that doesn't possess any interesting feature is released to pass on
by, while those things that do are taken in as images. This, therefore, is why
the Lord Buddha used the term 'delightful and pleasurable thing' for anything
which fascinates and enthrals the mind to the point where it is taken in as
an image.
Craving and grasping will permeate that image and it can then be considered
that the originator (samudaya) or craving is born. If there is no image or delightful-and-pleasurable-thing,
then craving has nowhere to arise. Later though, when they are present in the
mind, craving can indeed arise. This is why it is said that when it arises it
does so in the delightful-and-pleasurable-things --which are exactly these images
and objects.
Why does craving arise? Because not-knowing or delusion is watching those mental
objects. When ignorance or delusion is watching, images will become evident
as either agreeable, disagreeable or enthralling. If one now watches with knowledge
instead of delusion, one will see that it is all only a matter of mental-images
being taken in and fashioned by the mind into entities. The form which the eye
sees is really outside but it appears to fix itself in the mind because an image
is fabricated of it. This can be compared with taking a photograph. Even though
the real thing is outside, it appears as if it is fixed in the film. In fact,
of course, it is just an image caught there and not the real thing at all. A
person's mind which fabricates a mental image is similar to that film which
catches different forms through a lens arrangement, which itself can be compared
to the visual organ.
Now then, focus that knowing to investigate through into another level. There
is the mental image, object or form which becomes fixed and fashioned in the
mind, and then there is external matter. This might be experienced as a person,
tree, mountain or some other thing, and it too is compounded and conditioned.
None of these things existed before the elements came together to make them
up and, once arisen, they transform, change and finally disperse. Therefore
they are just elements combined together, the earth element making up the hard
parts, the water element the fluid parts, the fire element the warmth, the wind
element the motion, and the space element the empty spaces. This being so, they
all must be void --void of entity or self.
Focus that knowing (which is not delusion) to see the mental image dispersed
as elements. See it as void and empty of entity and self. When this voidness
is evident, then that mental image-- whether agreeable, disagreeable or deluding--
will dissolve. Craving will then have nothing to seize-on and so must subside
and abate. This is why, when craving extinguishes, it does so in the delightful-and-pleasurable
things.
The important point here is that if the mind takes in and watches that mental
image of a delightful-and-pleasurable thing with delusion, craving will immediately
spring up. This is the route for the origination of suffering. If however the
mind can see it all with knowledge as void of entity or self, then craving will
at once subside. This is the route for the extinction of suffering. The crucial
thing in extinguishing craving therefore lies with knowing. This training of
the mind to develop knowledge is called the Path (magga) -- the way of practice
to end suffering.
The knowing mind is also the calm, stilled, mind and so the training in tranquillity
is also the Path to end suffering.
The stilled mind is in its natural state and so the training to establish this
naturalness can also be called the Path to end suffering.
The importance therefore lies in the training of the mind to know, to be still
and calm and to be natural.
The direct way for the mind to know is through knowing about suffering, knowing
the cause of suffering, knowing the extinction of suffering and knowing the
Path of practice to attain to the extinction of suffering.
Knowing suffering means knowing the delightful-and-pleasurable mental images
and objects as merely images, merely delightful and pleasurable things that
must all arise and disappear in the mind. It means knowing that even the external
substance is also of a nature to arise and pass away, being composed of elements
and void of entity or self. Focus to know the truth about these mental-images
and about the myriad external things which lead to such images.
This knowing of suffering is therefore not just a looking at any distress that
has arisen in one's body or mind. That's not all it is. People experience various
degrees of bodily or mental distress because they are unable actually to see
suffering and therefore cannot free the mind from suffering. Those who see suffering
and know the truth about delightful-and-pleasurable mental images and external
things will not engage and mix with those things, and so will not suffer.
Knowing the cause of suffering means carefully focussing on craving and grasping.
The condition of liking, disliking or deluded attachment for a mental-image,
signifies that craving has sprung up. Learn to recognize and know this craving,
and it will then subside.
Focus into this subsiding, this extinction of suffering which one is encountering.
In truth, we are not all continuously overwhelmed by suffering. Suffering arises
only when craving is born. Even if one does not practise, on some occasions
suffering will lessen and subside. This can be seen as an occasional abating
of suffering. On coming to practise Dhamma, one extinguishes suffering by focussing
on that abatement which stills and cools the mind. The mind will then be characterized
by naturalness, stillness, knowingness, and by clarity and brightness. These
are the features of the extinction of suffering. You must realize this.
Knowing the way of practice to the extinction of suffering involves a focussing
on the causes that lead to that extinction: The mind must be knowing, stilled
and natural. One does not simply allow suffering to arise and cease of itself,
for that might not only take a long time but also be highly dangerous. One practises
to develop that knowing, stillness and naturalness, for these lead to the cessation
of suffering by extinguishing craving and grasping.
Craving arises and ceases in the same place, that place being delightful-and-pleasurable-things
or mental-images. But to extinguish craving requires the development of that
knowingness which is wisdom and not delusion. When that knowing is in constant
supervision, objects can no longer come in and bring about the arising of suffering,
because craving can no longer be provoked --for one is then fully aware.
18th October 2504 B.E. (1961)