Thusness
was deeply impressed by the degree of clarity of this article by S.N.
Goenka-ji when I shared it with him today. It describes something he
wanted to point out about the energy level. He said he has not seen someone (these days) with that degree of clarity in experience and deconstruction. He is describing an experiential state of anatta... when the subject and object constructions dissolve as well as the sense of ownership and personality, into the vibrational patterns of energy.
http://www.vridhamma.org/en1995-04
Buddha's Path Is to Experience Reality - by S. N. Goenka
The following has been condensed from a public talk given by S. N. Goenka in Bangkok, Thailand in September, 1989.
Most Venerable Bhikkhu Saá¹…gha, friends, devotees of Lord Buddha:
You have all assembled here to understand what Vipassana is and how it
helps us in our day-to-day lives; how it helps us to come out of our
misery, the misery of life and death. Everyone wants to come out of
misery, to live a life of peace and harmony. We simply do not know how
to do this. It was Siddhattha Gotama's enlightenment that made him
realize the truth: where misery lies, how it starts, and how it can be
eradicated.
There were many techniques of meditation prevailing in those days, as
there are today. The Bodhisatta Gotama tried them all, but he was not
satisfied because he found that he was not fully liberated from misery.
Then he started to do his own research. Through his personal experience
he discovered this technique of Vipassana, which eradicated misery from
his life and made him a fully enlightened person.
There are many techniques that give temporary relief. When you become
miserable you divert your attention to something else. Then you feel
that you have come out of your misery, but you are not totally relieved.
If something undesirable has happened in life, you become agitated. You
cannot bear this misery and want to run away from it. You may go to a
cinema or a theatre, or you may indulge in other sensual entertainments.
You may go out drinking, and so on. All this is running away from
misery. Escape is no solution to the problemĀ indeed the misery is
multiplying.
In Buddha's enlightenment he realized that one must face reality.
Instead of running away from the problem, one must face it. He found
that all the types of meditation existing in his day consisted of merely
diverting the mind from the prevailing misery to another object. He
found that practising this, actually only a small part of the mind gets
diverted. Deep inside one keeps reacting, one keeps generating
saṅkh�ras (reactions)
of craving, aversion or delusion, and one keeps suffering at a deep
level of the mind. The object of meditation should not be an imaginary
object, it should be reality—reality as it is. One has to work with
whatever reality has manifested itself now, whatever one experiences
within the framework of one's own body.
In the practice of Vipassana one has to explore the reality within
oneself—the material structure and the mental structure, the combination
of which one keeps calling "I, me, mine." One generates a tremendous
amount of attachment to this material and mental structure, and as a
result becomes miserable. To practise Buddha's path we must observe the
truth of mind and matter. Their basic characteristics should be directly
experienced by the meditator. This results in wisdom.
Wisdom can be of three types: wisdom gained by listening to others, that
which is gained by intellectual analysis, and wisdom developed from
direct, personal experience. Before Buddha, and even at the time of
Buddha, there were teachers who were teaching morality, were teaching
concentration, and who were also talking about wisdom. But this wisdom
was only received or intellectualized wisdom. It was not wisdom gained
by personal experience. Buddha found that one may play any number of
intellectual or devotional games, but unless he experiences the truth
himself, and develops wisdom from his personal experience, he will not
be liberated. Vipassana is personally experienced wisdom. One may listen
to discourses or read scriptures. Or one may use the intellect and try
to understand: "Yes, Buddha's teaching is wonderful! This wisdom is
wonderful!" But that is not direct experience of wisdom.
The entire field of mind and matter - the six senses and their respective objects - have the basic characteristics of
anicca (impermanence),
dukkha (suffering) and
anatt� (egolessness).
Buddha wanted us to experience this reality within ourselves. To
explore the truth within the framework of the body, he designated two
fields. One is the material structure: the corporeal structure, the
physical structure. The other is the mental structure with four factors:
consciousness; perception; the part of the mind that feels sensation;
and the part of the mind that reacts. So to explore both fields he gave
us
k�y�nupassan� (observation of the body) and
citt�nupassan� (observation of the mind).
How can you observe the body with direct experience unless you can feel
it? There must be something happening in the body which you feel, which
you realize. Then you can say, "Yes, I have practised
k�y�nupassan�." One must feel the sensations on the body: this is
vedan�nupassan� (observation of body sensations).
The same is true for
citt�nupassan�. Unless something arises in the mind, you cannot directly experience it. Whatever arises in the mind is
dhamma (mental content). Therefore
dhamm�nupassan� (observation of the contents of the mind) is necessary for
citt�nupassan�.
This is how the Buddha divided these practices.
K�y�nupassan� and
vedan�nupassan� pertain to the physical structure.
Citt�nupassan� and
dhamm�nupassan� pertain
to the mental structure. See from your personal experience how this
mind and matter are related to each other. To believe that one
understands mind and matter, without having directly experienced it, is
delusion. It is only direct experience that will make us understand the
reality about mind and matter. This is where Vipassana starts helping
us.
In brief, understand how we practise Vipassana. We start with Anapana,
awareness of respiration—natural respiration. We don't make it a
breathing exercise or regulate the breath as they do in pr�ṇ�y�ma. We
observe respiration at the entrance of the nostrils. If a meditator
works continuously in a congenial atmosphere without any disturbance,
within two or three days some subtle reality on this part of the body
will start manifesting itself: some sensations—natural, normal bodily
sensations. Maybe heat or cold, throbbing or pulsing or some other
sensations. When one reaches the fourth or fifth day of practice, he or
she will find that there are sensations throughout the body, from head
to feet. One feels those sensations, and is asked not to react to them.
Just observe; observe objectively, without identifying yourself with the
sensations.
When you work as Buddha wanted you to work, by the time you reach the
seventh day or the eighth day, you will move towards subtler and subtler
reality. The
Dhamma (natural law) will start helping you. You
observe this structure that initially appears to be so solid, the entire
physical structure at the level of sensation. Observing, observing you
will reach the stage when you experience that the entire physical
structure is nothing but subatomic particles: throughout the body,
nothing but
kal�pas (subatomic particles). And even these
tiniest subatomic particles are not solid. They are mere vibration, just
wavelets. The Buddha's words become clear by experience:
Sabbo pajjalito loko, sabbo loko pakampito. The entire universe is nothing but combustion and vibration.
As you experience it yourself, your
k�y�nupassan�, your
vedan�nupassan�,
will take you to the stage where you experience that the entire
material world is nothing but vibration. Then it becomes very easy for
you to practise
citt�nupassan� and
dhamm�nupassan�.
Buddha's teaching is to move from the gross, apparent truth to the subtlest, ultimate truth, from
oḷ�rika to
sukhuma.
The apparent truth always creates illusion and confusion in the mind.
By dividing and dissecting apparent reality, you will come to the
ultimate reality. As you experience the reality of matter to be
vibration, you also start experiencing the reality of the mind:
viññÄ�ṇa (consciousness),
saññÄ� (perception),
vedan� (sensation) and
saṅkh�ra (reaction). If you experience them properly with Vipassana, it will become clear how they work.
Suppose you have reached the stage where you are experiencing that the
entire physical structure is just vibration. If a sound has come in
contact with the ears you will notice that this sound is nothing but
vibration. The first part of the mind, consciousness, has done its job:
ear consciousness has recognized that something has happened at the ear
sense door. Like a gong which, having been struck at one point, begins
vibrating throughout its structure, so a contact with any of the senses
begins a vibration which spreads throughout the body. At first this is
merely a neutral vibration, neither pleasant nor unpleasant.
The perception recognizes and evaluates the sound, "It is a word—what
word? Praise! Oh, wonderful, very good!" The resulting sensation, the
vibration, will become very pleasant. In the same way, if the words are
words of abuse the vibration will become very unpleasant. The vibration
changes according to the evaluation given by the perception part of the
mind. Next the third part of the mind starts feeling the sensation:
pleasant or unpleasant.
Then the fourth part of the mind will start working. This is reaction;
its job is to react. If a pleasant sensation arises, it will react with
craving. If an unpleasant sensation arises, it will react with aversion.
Pleasant sensation: "I like it. Very good! I want more, I want more!"
Similarly, unpleasant sensation: "I dislike it. I don't want it."
Generating craving and aversion is the part played by the fourth factor
of the mind—reaction.
Understand that this process is going on constantly at one sense door or
another. Every moment something or the other is happening at one of the
sense doors. Every moment the respective consciousness cognizes; the
perception recognizes; the feeling part of the mind feels; and the
reacting part of the mind reacts, with either craving or aversion. This
happens continuously in one's life.
At the apparent, surface level, it seems that I am reacting with either
craving or aversion to the external stimulus. Actually this is not so.
Buddha found that we are reacting to our sensations. This discovery was
the enlightenment of Buddha. He said:
Saḷ�yatana-paccay� phasso
phassa-paccay� vedan�
vedan�-paccay� taṇh�. With the base of the six senses, contact arises
with the base of contact, sensation arises
with the base of sensation, craving arises.
It became so clear to him: the six sense organs come in contact with
objects outside. Because of the contact, a sensation starts in the body
that, most of the time, is either pleasant or unpleasant. Then after a
pleasant or unpleasant sensation arises, craving or aversion start—not
before that. This realization was possible because Buddha went deep
inside and experienced it himself. He went to the root of the problem
and discovered how to eradicate the cause of suffering at the root
level.
Working at the intellectual level of the mind, we try to suppress
craving and aversion, but deep inside, craving and aversion continue. We
are constantly rolling in craving or aversion. We are not coming out of
misery through suppression.
Buddha discovered the way: whenever you experience any sensation, due to any reason, you simply observe it:
Samudaya dhamm�nupassī v� k�yasmiṃ viharati
vaya dhamm�nupassī v� k�yasmiṃ viharati
samudaya-vaya-dhamm�nupassī v� k�yasmiṃ viharati. He dwells observing the phenomenon of arising in the body.
He dwells observing the phenomenon of passing away in the body.
He dwells observing the phenomenon of simultaneous arising and passing away in the body.
Every sensation arises and passes away. Nothing is eternal. When you
practise Vipassana you start experiencing this. However unpleasant a
sensation may be—look, it arises only to pass away. However pleasant a
sensation may be, it is just a vibration—arising and passing. Pleasant,
unpleasant or neutral, the characteristic of impermanence remains the
same. You are now experiencing the reality of
anicca. You are
not believing it because Buddha said so, or some scripture or tradition
says so, or even because your intellect says so. You accept the truth of
anicca because you directly experience it. This is how your received
wisdom and intellectual understanding turn into personally experienced
wisdom.
Only this experience of
anicca will change the habit pattern of
the mind. Feeling sensation in the body and understanding that
everything is impermanent, you don't react with craving or aversion; you
are equanimous. Practising this continually changes the habit of
reacting at the deepest level. When you don't generate any new
conditioning of craving and aversion, old conditioning comes on the
surface and passes away. By observing reality as it is, you become free
from all your conditioning of craving and aversion.
Western psychologists refer to the "conscious mind" Buddha called this part of the mind the
paritta citta (a very small part of the mind). There is a big barrier between the
paritta citta and the rest of the mind at deeper levels. The conscious mind does not
know what is happening in the unconscious or half-conscious. Vipassana
breaks this barrier, taking you from the surface level of the mind to
the deepest level of the mind. The practice exposes the
anusaya kilesa (latent mental defilements) that are lying at the deepest level of the mind.
The so-called "unconscious" mind is not unconscious. It is always
conscious of body sensations, and it keeps reacting to them. If they are
unpleasant, it reacts with aversion. If they are pleasant, it reacts
with craving. This is the habit pattern, the behaviour pattern, of the
so-called unconscious at the depth of the mind.
Here is an example to explain how the so-called unconscious mind is
reacting with craving and aversion. You are in deep sleep. A mosquito
bites you and there is an unpleasant sensation. Your conscious mind does
not know what has happened. The unconscious knows immediately that
there is an unpleasant sensation, and it reacts with aversion. It drives
away or kills the mosquito. But still there is an unpleasant sensation,
so you scratch, though your conscious mind is in deep sleep. When you
wake up, if somebody asks you how many mosquito bites you got during the
night, you won't know. Your conscious mind was unaware but the
unconcious knew, and it reacted.
Another example: Sitting for about half an hour, some pressure starts
somewhere and the unconscious mind reacts: "There is a pressure. I don't
like it!" You change your position. The unconscious mind is always in
contact with the body sensations. You make a little movement, and then
after some time you move again. Just watch somebody sitting for fifteen
to twenty minutes. You will find that this person is fidgeting, shifting
a little here, a little there. Of course, consciously he does not know
what he is doing. This is because he is not aware of the sensations. He
does not know that he is reacting with aversion to these sensations.
This barrier is ignorance.
Vipassana breaks this ignorance. Then one starts understanding how
sensations arise and how they give rise to craving or aversion. When
there is a pleasant sensation, there is craving. When there is an
unpleasant sensation, there is aversion, and whenever there is craving
or aversion, there is misery.
If one does not break this behaviour pattern, there will be continual
craving or aversion. At the surface level you may say that you are
practising what Buddha taught, but in fact, you are not practising what
Buddha taught! You are practising what the other teachers at the time of
Buddha taught. Budd
ha taught how to go to the deepest level where suffering arises.
Suffering arises because of one's reaction of craving or aversion. The
source of craving and aversion must be found, and one must change one's
behaviour pattern at that level.
Buddha taught us to observe suffering and the arising of suffering.
Without observing these two we can never know the cessation of misery.
Suffering arises with the sensations. If we react to sensations, then
suffering arises. If we do not react we do not suffer from them. However
unpleasant a sensation may be, if you don't react with aversion, you
can smile with equanimity. You understand that this is all
anicca, impermanence. The whole habit pattern of the mind changes at the deepest level.
Through the practice of Vipassana, people start to come out of all kinds
of impurities of the mind—anger, passion, fear, ego, and so on. Within a
few months or a few years the change in people becomes very evident.
This is the benefit of Vipassana, here and now. In this very life you
will get the benefit.
This is the land of Dhamma, a land of the teaching of Buddha, a land
where you have such a large Sangha. Make use of the teaching of Buddha
at the deepest level. Don't just remain at the surface level of the
teaching of Buddha. Go to the deepest level where your craving arises:
Vedan� paccay� taṇh�;
vedan�-nirodh� taṇh�-nirodho;
taṇh�-nirodh� dukkha-nirodho. Sensations give rise to craving.
If sensations cease, craving ceases.
When craving ceases, suffering ceases.
When one experiences the truth of nibbÄ�na—a stage beyond the entire
sensorium—all the six sense organs stop working. There can't be any
contact with objects outside, so sensation ceases. At this stage there
is freedom from all suffering.
First you must reach the stage where you can feel sensations. Only then
can you change the habit pattern of your mind. Work on this technique,
this process, at the very deepest level. If you work on the surface
level of the mind you are only changing the conscious part of the mind,
your intellect. You are not going to the root cause, the most
unconscious level of the mind; you are not removing the
anusaya kilesa—deep-rooted
defilements of craving and aversion. They are like sleeping volcanoes
that may erupt at any time. You continue to roll from birth to death;
you are not coming out of misery.
Make use of this wonderful technique and come out of your misery, come
out of the bondages and enjoy real peace, real harmony, real happiness.
May all of you enjoy real peace,real harmony, real happiness.