The Way to Experience Bliss of Nibbana

           The Way to Experience Bliss of Nibbana
“ye bhutam bhutato disva bhutassaca athikkama
yatha bhute vimuccanti bhava thanha parakkaya”
This is a stanza found in a sutta in the Kuddaka Nikaya which illustrates a profound and ultimate
meaning of the Dhamma. The Supreme Buddha elucidated profound Dhamma matters in
simple ways so that, even a minor could understand the meaning easily. There were instances
where minors aged 12 years were able to attain fruit of the Path. Thousands of listeners to the
Buddha’s sermons were able to attain different stages of realization in the same way. This is the
testimony that the Buddha elucidated dhamma to common masses in plain language, even
though the content was profound. What we witness today is that, the ultimate meaning of
dhamma, has been shrouded in the technical terms being used in the Dhamma literature.
Similarly, we find two terms in the above stanza where the meaning has been shrouded in
obscurity. Those two terms are “bhava” and “Bhuta”. Bhava means a certain “happening” or
“occurrence”. Bhuta means a thing already “happened” or “occurred”.
Accordingly, the meaning of the first part of the stanza “Bhutam bhutato dis va… ” should be “ to
view a phenomenon that already happened as a happening or an occurrence”. “Bhutassa
atikkama ” denotes that such a stand on phenomena would lead one to bypass, pass over such
phenomena. “ yata bhute vimuccanti” denotes the relieving of mind from such phenomena.
Then, as a result of this approach one’s desire to make a certain phenomenon happen again
would subside yata
bhute vimuccanti.
This stanza illustrates four types of function of the mind. This is a revelation by the Buddha
regarding the function of the mind after a sixyear
strenuous research which culminated in the
attainment of Enlightenment under the Bodhi tree. The Buddha’s research primarily focussed
on the causes of an ordinary mind getting polluted and the way to getting the mind rid of this
polluted state.
In analysing the function of an ordinary mind, the Buddha stated, “ dvehi bhikkave ditthi gatehi
pariyutthita, deva manussa oliyanti eke, ati dhawanti eke… ” , meaning that gods and human
beings attach to objects and others overreact to objects. These phrases , again, illustrate two
aspects of a typical mind. At times, mind attaches to certain objects; finds gratification in it. At
times, mind detaches itself from certain objects; despises them ; gets rid of them.
When the mind cognizes a pleasant object, it expects some benefits and satisfaction out of this
object. This compels mind to attach to this object. This attachment causes this object to be
“reborn” ( punabbhava ) in the mind over and over again.
Let’s explore the incident of “rebirth” of objects in the mind with an example. A person sees a
beautiful, fragrant flower. This person gets fascinated by this flower due to its beauty and
fragrance and attaches to it firmly. This specific attachment creates a similar image of the flower
in the mind as well. In other words, a mental image of the flower is reborn in the mind. This
phenomenon is described by the Buddha as “ sabbe satta aharattithika… ”. This means that
every attachment would bring about an identical, resultant attachment. If someone desires an
object and attaches to this object as pleasant, useful, good, then the underlying attachment
would continue
to arise in the mind repeatedly. Thoughts associated with this particular attachment would
overshadow the mind. Potential for further attachment would grow in strength. Mind would be
preoccupied with the thoughts of getting satisfaction, comfort out of that pleasant object. The
new formation occurred in the mind is known as “ bhuta ”. The mental attitude towards the object
based on future usefulness, satisfaction, comfort etc. is referred to as “ ditthi ” (view). However,
sustaining the newly formed mental bhuta in respect of the object of flower, as in our example,
would realistically cause a great deal of mental pain. The willingness to sustain the desire based
bhuta in the mind is referred to in dhamma as “ sassata ditthi”.
Similarly, in the case of an object which is not attractive, one may entertain a distaste in one’s
mind. A bhuta based on distaste would be born in the mind and it would continue to haunt the
mind with feelings of discomfort. So, one may wish to get this “ bhuta ” out of the mind as soon as
possible. The unwillingness to sustain the distastebased
bhuta and the expectation of its
cessation is referred to in dhamma as “ uccheda ditthi”.
So, a desirebased
or distastebased
bhuta would be born in mind and continue to remain in
the min; it would die with the mind. However it would be reborn with the succeeding mind.
Duration of complete mind cycle is only 17 mind moments (cittakkana), according the teachings
of the Buddha. This means that 17 mind moments would lapse between the birth and death of
one cycle of mind and each cycle of mind would cause mental pain, discomfort as a result of a
newly formed bhuta in the mind. The main reason underlying this mental pain is one’s view that
a particular sense object to be considered as “good, useful, gratifying” or “bad, useless,
unsatisfying”. The Buddha investigated this incessant mental phenomena in depth in order to
find a lasting solution, remedy.
In finding a solution for the cessation of birth ( a birth of a bhuta in mind) , the Budhha’s advice
was, “ bhutam bhutato disva, bhutassaca atikkama …”. When a bhuta is formed in the mind
resulting from a cognized object, one needs to consider the cognized object as a mere, natural
mental formation, without giving any specific emphasis, prominence to it. This approach would
enable an individual to circumvent this particular mental object (bhuta). As in our previous
example when a mental image of a flower is formed in the mind as a bhuta (mental formation), if
one is able to view the image as a mere mental formation without attributing any qualities of
good or bad, then, one is able prevent the mental formation (bhuta) from taking rebirth in mind
in succession and completely bypass it. This particular mental formation (bhuta) would cease to
exist in mind as there is no potential for rebirth due to the detached view in respect of the object.
Mind would be relieved of the bhuta which has the potential to cause mental pain. If one is able
to view any object which is bad, unpleasant or unsatisfying in a similar detached manner, he is
able to dispose of the distastebased
mental formation (bhuta) without letting it taking a rebirth
in mind and causing mental pain. This is the escape from “ bhava thanha” (craving for rebirth) in
terms of the buddhist teachings.
In both of the above occasions, the mental formation ( bhuta ) ceased to continue without any
further potential for successive rebirth and death. This process caused the mind to experience a
peaceful mental state as the pain resulting from a newly formed bhuta ceased to exist due to a
detached view. The mind transformed to a calm state from a state of burning resulting from a
formation of a bhuta in respect of a sense object. In essence, this is the taste of Nibbana.
We could realize the ease of practical application of the profound, majestic notion of Nibbana
when we contemplate the true nature of the mind’s function in respect of sense objects. It may
now be obvious that when an individual attaches to an object out of desire or aversion, that
object would be reborn in his mind followed by death after 17 mind moments. Rebirth and death
would recur in the mind in this manner. If an individual is capable of dealing with an object
without attaching to it or without coming into conflict with it, then, the object would not go
through a cycle of rebirth and death in that individual’s mind. The mind devoid of birth and death
becomes extinguished and peaceful. When an object is cognized, it should be confined to mere
identification. Never contemplate any object beyond the point of identification. This would
prevent a mental image (bhuta) being formed in mind. Practice this strategy in respect all
objects one may come to contact in day to day life and experience the bliss of Nibbana
gradually.

THE WAY TO CREATE AND END SORROW

THE WAY TO CREATE AND END SORROW

When the Buddha visited Alawaka, the Yakka warrior commander, at his abode, the Buddha had to encounter many threats, challenges. When Alawaka failed to achieve his goals through his futile threats and challenges, he asked thirteen questions from the Buddha. One of the questions was, “ asma loka param lokam, katham pecca na yowati…” which means “ what should a noble person do in order to be free from sorrow afterlife ”?.  The Buddha’s answer to this question reflects a practical, effective approach to be free from sorrow even in the present life.

In order to ensure a sorrow-free afterlife, one needs to adapt one’s present life in such a way that sorrow would no longer bother one’s existence. This is one of the most important aspects in Buddhist philosophy. The Buddha’s emphasis was mostly on dealing with the sorrowful situations associated with the present life of individuals. One who leads a peaceful, happy life in this life based on the Buddhist teachings would be privileged to have a similar wholesome afterlife. Afterlife would also be fortified by the wholesome, sorrow-free practices one is accustomed to perform in this life.

Buddhism has listed a fourfold course action to eliminate sorrow. Those are saccam (truth), dhammam (righteousness), dhiti (courage), and cago (letting go). If this is the course of action to be pursued to eliminate sorrow, the opposite course of action should be liable to bring about sorrow; i.e. untruth, unrighteousness, non -perseverance and non-letting go.   

We are compelled to lead lives filled with sorrow most of the time. We need to reflect on the causes of sorrow in terms of this fourfold course of action. We need to investigate how far these fourfold factors come into play when we encounter instances which cause us sorrow. After investigation, we need to experience the whole process by ourselves (paccattam vedi tabbo). This should be a direct, personal experience of one’s mental phenomena. This state cannot be experienced by any individual through studying manuals or memorising teachings contained in manuals. Let’s take an example to illustrate this point.    

Let’s assume that someone has a very close friend who has totally won your heart. He is a very honest, trustworthy individual. One day, this close friend grabs a valuable item in your possession and leave you for good. This incident would definitely cause a great deal of sorrow in you.  These types of incidents are commonplace in the society. When we closely observe this incident, we should be able to discern how the above mentioned fourfold factors led to cause sorrow in this individual.

This particular individual placed high level of trust in his close friend. However, this friend is an ordinary individual similar to other individuals in the society who possess wholesome, unwholesome qualities; who are subject to wrongdoing. In these circumstances, trusting an individual to be very honest and free from wrongdoing is analogues to leading a life associated with “untruth” or falsehood”. Therefore, this individual did not have the factor of saccam (truth) with regard his relationship with his friend, instead he associated with the opposite factor of “untruth”.   

The second factor that was responsible for causing sorrow in this case was the absence of dhamma. When the close friend left him, his mind was engulfed with sorrow. His mind bore sorrowful dhamma at the loss of his valuables and the friend. His mind was mostly preoccupied with this loss. However, this individual was unable to perceive this sorrowful state in his mind. Had he shifted his attention away from the thoughts of loss to his mind, he could have have avoided the experience of sorrow at that very moment. Non- awareness of this tact led him to experience sorrow constantly.  

Thirdly, the factor that aggravated his sorrow was the absence of courage (dhiti). He was unable to bear the mental pain and the loss of valuables which intensified his sorrow further. When a person possesses the quality of courage, he is not bothered by any kind of loss. He would be able to exercise restraint over his mind in the presence of any loss.

The fourth factor which contributed to the sorrowful mental state was the inability to “let go” (cago). In this case, he was unable to let go of the mental pain resulting from the loss of valuables and his friend, the loss of honour and feelings of conceit (mana) due to this incident. If a person is prepared to let go of any gain, honour and conceit when dealing with the external world, sorrow would not be aggravated in the presence of negative outcome of any dealing. Inability to “let go” (caga) would aggravate the degree of sorrow and it would lead to hatred and dangerous situations. 

This story illustrates how the lack of factors such as saccam (truth), dhammam (righteousness),  dhiti (courage), and cago  (letting go) in respect of one incident in life would create sorrow, intensify sorrow and ultimately lead to hatred and dangerous situations. How many similar situations we encounter in our daily life? We can witness numerous similar incidents in our daily life and how these incidents cause us sorrow at all times. Some go the extent of consuming alcohol, committing suicide by various means when they cannot bear the mental pain any longer and when they cannot let go of these pains, resulting from sorrowful day to day affairs. Therefore, we need to constantly contemplate the presence of these four factors in our mind in order to prevent sorrow from arising.   

Now we need to find out the Buddha’s answer to sorrow-free life in a sorrow-ridden world. The Buddha’s admonition was “ saccam, dhammo dhiti cago sa ve pecca na socati…”. One who lives by the principles of truth, dhamma, courage and letting go would not grieve at all. We should attempt to lead a life associated with these four principles and experience a sorrow-free, peaceful existence.

We need to familiarize ourselves to find out the “truth” (sacca) associated with trivial matters in our day to day life. This practice would enable an individual to ascertain the “truth” in significant matters as well.

The act of ascertaining the truth is categorized into two parts, i.e; mundane truth and supramundane truth. Ascertaining the truth in matters superficially is known as mundane truth. This would lead to the supramundane ultimately. The ultimate meaning of samma dhitti (right view) is ascertaining the supramundane truth.

What involves in the category of supramundane truth? It is the understanding that everything existing in the world is subject to anicca (impermenance), dukkha (subject to constant change) and anatta (absence of a self). The common meaning given to the term dukkha is suffering or unsatisfactoriness. The ultimate, functional meaning of dukkha is that everything is subject to a process of constant transformation followed by decay. When we the life cycle of a leaf, we can understand how the law of dukkha influences the different stages of a leaf. A leaf begins to grow as a bud. A bud gradually becomes a leaf. After some time, the leaf changes its colour due to lack of nutrients. Then the leaf becomes brittle and begins to dry. Eventually, the dried leaf falls off the tree. This is the nature of dukkha – self transforming to a different state by changing the original state – evident in every animate and inanimate thing in the world.

One who comprehends the supramundane truth in everything based on anicca, dukkha and anatta could definitely attain the supreme bliss of Nibbana. His mind would no longer be in a state of burning. His mind is totally relieved of burning and heat.

We, now, realize the importance of leading a life based on the principles of sacca, dhamma, dhiti and caga in order to achieve mental peace at all times.

Alawaka, who had all his questions answered to the entire satisfaction, attained the fruit of sotapanna (stream entry).