RIGHT APPROACH TO NIBBANA -5

RIGHT APPROACH TO NIBBANA                                                 part 5

  Buddhist philosophy involves a vision coupled with intelligence. The vision that an intelligent individual perceives in Buddhism is Nibbana.  Nibbana means “calming down” (cooling down) of mind.   

Element of heat which has the potential of burning, inflaming exists all over the universe. Whole universe is undergoing a process of burning. Amidst a universe subject to constant burning, Nibbana could only be achieved within a mind. At the time of parinibbana (passing away), the Gotama Buddha declared to Subaddha, the last lay follower, “samano naththi bahire”, meaning that it is not possible to achieve the goal of “cooling down” (Nibbana) outside a mind. Buddhism talks about the way of attaining this goal of “cooling down”. The Gotama Buddha introduced the doctrine of Nibbana to the world. Nibbana is a dogma borne by the mind. This dogma is referred to as “Sandittika” (visible here and now) due to the fact that Nibbana is borne in one’s mind and it is visible to an individual here and now. The process of “cooling down” of one’s mind is visible to that person then and there. The mind cools down to the extent that one applies one’s level of intelligence. Intelligence depends on the degree of one’s capability to make rightful decisions. This intelligent, rightful decision-making process is known as “Panna” (wisdom). The methodology by which intelligence is applied is known as “Vijja” (higher knowledge). The outcome resulted from applying intelligence in rightful way is known as “Aloka” (light). Panna udapadi, Vijja udapadi, and Aloko udapadi are the resultant three stages of rightful application of intelligence. An intellectual is one who applies intelligence only in this manner.

Intelligence is a type of force capable of extinguishing the fire existent in the mind. A mind on fire is a mind in pain. “Cooling down the mind” refers to getting rid of this painful existence. Inflammation of mind depends on the functioning of the sense faculties such as eye, ear etc. These sense faculties function with the aid of “fuel” known as the element of blood. So, sense faculties are subjected to inflammation depending on the energy field enclosed in the element of blood. It is this energy field that is identified as kamma. Bad kamma is the energy capable of generating an unbearable heat (fire). Good kamma is the energy capable of generating bearable degree of heat (fire). One who used to experience unbearable heat would feel comfort when one has access to a bearable degree of heat. This is analogous to an individual who reached a shade under a tree after a tiresome trek in the sun.  During the course of cycle of birth and death, some gain access to blissful states in higher abodes such as Brahma, Deva similar to the occasions of someone taking shelter under a shade of a tree.

Cycle of rebirth and death (transmigration) is the continuous cycle of consciousness (citta). Citta (mind / consciousness) is also known as bhava. Bhava means an occurrence (an incidence, event). Similarly, consciousness (mind) is also an occurrence, meaning that consciousness arises based on the energy left behind by the immediately preceding consciousness. Therefore, the cycle of rebirth and death (transmigration) is a series of occurrences resulting from continuous, replenishing process of consciousness.

Arising of consciousness is an unintentional occurrence.  There is no individual responsible for making the consciousness occur. A thought occurs to someone. There is no particular being behind to make that thought occur in that individual. Personality-belief (sakkaya ditti) is the misconception of a being who is liable to think, act etc. The only way that we can get rid of this personality-belief is observing the arising and ceasing nature of mind intently in terms of the teachings of the Four Foundations of Mindfulness (satipattana). Observing the mind mindfully in this way is identified as “insight meditation” (vipassana). Observing the mind mindfully enables one not to act according to the thoughts which bear a high degree of “heat”. In other words, one who observes one’s mind intently is able not to drag his consciousness with a high degree of heat into deeds or verbal action. Suffering follows us when we put our inflamed, heated thoughts (consciousness) into physical and verbal action. Dhammapada stanza “ manasache paduttena  bhasativa  karotiva – tathonam dhukkhamanceti” refers to this state of suffering which results from verbal and physical actions based on a corrupted, impure mind.

Corrupted, impure mind is a mind which is characterized by heat, burning. A mind is subjected to burning or a high degree of heat when it elevates to levels of greed (lobha) and hatred (dosa). Attachment which is referred to as raga is a mental state of heat with a lesser intensity that is felt by an   individual as a feeling of pleasure. When this state of attachment (raga) transforms  to the level of lobha (greed), intensity of heat aggravates due to the attracting nature of  greedy mind. This attracting nature of greedy mind gives rise to mental pain. Heated, burning mind begins to emanate heat waves at this stage.

A mind attracts or thrusts objects due to its habitual nature. This habitual nature or behavior has been integrated in our blood stream and hence deposited in our sense faculties as well. Our sense faculties tend to attach or detach due to the existence of these habitual patterns incorporated in the blood stream.  Devadatta harbored hatred against the Buddha throughout the cycle of rebirth and death due to the existence of similar habitual tendencies.

When we dislike something, a force or energy with similar intensity gets deposited in the blood stream, making us potentially capable of disliking in a future time when we confront similar objects. Same process takes place when we like an object too. If we do not act in response to liking or disliking, that will lead to arising of an indifferent (moderate) state of mind. When the mind becomes moderate (neutral, unbiased), a neutral force or energy gets accumulated in the blood stream.

When neutrality is achieved, one is able to become indifferent at praise or blame, gain or loss. This is the type of mind that has transformed to a calm, tranquil, extinguished state. Attaining Nibbana is achieving a mind of this nature. This is a personal achievement one can experience for oneself when one’s mind reaches perfect tranquility.

A mind which comes to an extinguished, calm state momentarily has the potential to reserve energy, power to create similar calm, extinguished mental states in a future time. The Nibbanic characteristic of Opanaiko (inward-leading) refers to this process.  So long as we do not get disturbed by external worldly events, we keep accumulating the Nibbanic potential in our minds. When we come to a stage where we do not get disturbed at all by worldly events, we can enjoy the supreme bliss of Nibbana fully.

                                                   END    

Next - A guide to meditation by Kotte Devananda Thero (question and answer series with valuable advice and finer points on meditation based on Satipattana Sutta and the thero’s personal experience)