Suffering and the Way
to Cessation

by Ajahn Sumedho


Venerable Ajahn Sumedho, in an extract from the forthcoming publication 'The Four Noble Truths', emphasises the use of reflection as a means to abandoning suffering.

The whole aim of the Buddhist teaching is to develop the reflective mind in order to let go of delusions. The Four Noble Truths is a teaching about letting go by investigating or looking into - contemplating: 'Why is it like this? Why is it this way?' It is good to ponder over things like why monks shave their heads or why Buddha-rupas look the way they do. We contemplate ... the mind is not forming an opinion about whether these are good, bad, useful or useless. The mind is actually opening and considering, 'What does this mean? What do the monks represent? Why do they carry alms bowls? Why can't they have money? Why can't they grow their own food?' We contemplate how this way of living has sustained the tradition and allowed it to be handed down from its original founder, Gotama the Buddha, to the present time.

We reflect as we see suffering; as we see the nature of desire; as we recognise that attachment to desire is suffering. Then we have the insight of allowing desire to go and the realisation of non-suffering, the cessation of suffering. These insights can only come through reflection; they cannot come through belief. Instead, the mind should be willing to be receptive, pondering and considering.

People rarely realise non-suffering because it takes a special kind of willingness in order to ponder and investigate and get beyond the gross and the obvious. It takes a willingness to actually look at your own reactions, to be able to see the attachments and to contemplate: 'What does attachment feel like?' For example, do you feel happy or liberated by being attached to desire? These questions are for you to investigate. If you find out that being attached to your desires is liberating, then do that. Attach to all your desires and see what the result is.

In my practice, I have seen that attachment to my desires is suffering. There is no doubt about that. I can see how much suffering in my life has been caused by attachments to material things, ideas, attitudes or fears. I can see all kinds of unnecessary misery that I have caused myself through attachment because I did not know any better. I was brought up in America - the land of freedom. It promises the right to be happy, but what it really offers is the right to be attached to everything. America encourages you to try to be as happy as you can by getting things. However, if you are working with the Four Noble Truths, attachment is to be understood and contemplated; then the insight into non-attachment arises. This is not an intellectual stand or a command from your brain saying that you should not be attached; it is just a natural insight into non-attachment or non-suffering.
When the Buddha gave this sermon on the Four Noble Truths, only one of the five disciples who listened to it really understood it; only one had the profound insight. The other four rather liked it, thinking 'Very nice teaching indeed,' but only one of them, Kondanna, really had the perfect understanding of what the Buddha was saying.

What did Kondanna know? What was his insight? It was: 'All that is subject to arising is subject to ceasing.' Now this may not sound like any great knowledge but what it really implies is a universal pattern: whatever is subject to arising is subject to ceasing; it is impermanent and not self ... So don't attach, don't be deluded by what arises and ceases. Don't look for your refuges, that which you want to abide in and trust, in anything that arises - because those things will cease.

If you want to suffer and waste your life, go around seeking things that arise. They will all take you to the end, to cessation, and you will not be any the wiser for it. You will just go around repeating the same old dreary habits and when you die, you will not have learned anything important from your life. Rather than just thinking about it, really contemplate: 'All that is subject to arising is subject to ceasing.' Apply it to life in general, to your own experience. Then you will understand. Just note: beginning ... ending. Contemplate how things are. This sensory realm is all about arising and ceasing, beginning and ending; there can be perfect understanding, samma ditthi, in this lifetime.

I would like to emphasise how important it is to develop this way of reflecting. Rather than just developing a method of tranquillising your mind, which certainly is one part of the practice, really see that proper meditation is a commitment to wise investigation. It involves a courageous effort to look deeply into things, not analysing yourself and making judgments about why you suffer on a personal level, but resolving to follow the path until you have profound understanding. Such perfect understanding is based upon the pattern of arising and ceasing. Once this law is understood, everything is seen as fitting into that pattern.

This is not a metaphysical teaching: 'All that is subject to arising is subject to ceasing.' It is not about the ultimate reality - the deathless reality; but if you profoundly understand and know that all that is subject to arising is subject to ceasing, then you will realise the ultimate reality, the deathless, immortal truths. This is a skilful means to that ultimate realisation.

Before you can let things go, you have to admit them into full consciousness. In meditation, our aim is to skilfully allow the subconscious to arise into consciousness. All the despair, fears, anguish, suppression and anger is allowed to become conscious. There is a tendency in people to hold to very high-minded ideals. We can become very disappointed in ourselves because sometimes we feel we are not as good as we should be or we should not feel angry - all the shoulds and shouldn'ts. Then we create desire to get rid of the bad things - and this desire has a righteous quality. It seems right to get rid of bad thoughts, anger and jealousy because a good person 'should not be like that'. Thus, we create guilt. In reflecting on this, we bring into consciousness the desire to get rid of these bad things. And by doing that, we can let go - so that rather than becoming the perfect person, you let go of that desire. What is left is the pure mind. There is no need to become the perfect person because the pure mind is where perfect people arise and cease.

Cessation is easy to understand on an intellectual level, but to realise it may be quite difficult because this entails abiding with what we think we cannot bear. For example, when I first started meditating, I had the idea that meditation would make me kinder and happier and I was expecting to experience blissful mind states. But during the first two months, I never felt so much hatred and anger in my life. I thought, 'This is terrible; meditation has made me worse.' But then I contemplated why was there so much hatred and aversion coming up, and I realised that much of my life had been an attempt to run away from all that. I used to be a compulsive reader. I would have to take books with me wherever I went. Anytime fear or aversion started creeping in, I would whip out my book and read; or I would smoke or munch on snacks. I had an image of myself as being a kind person that did not hate people, so any hint of aversion or hatred was repressed.

This is why during the first few months as a monk, I was so desperate for things to do. I was trying to seek something to distract myself with because I had started to remember in meditation all the things I deliberately tried to forget. Memories from childhood and adolescence kept coming up in my mind; then this anger and hatred became so conscious it just seemed to overwhelm me. But something in me began to recognise that I had to bear with this, so I did stick it out. All the hatred and anger that had been suppressed in thirty years of living rose to its peak at this time, and it burned itself out and ceased through meditation. It was a process of purification.

To allow this process of cessation to work, we must be willing to suffer. This is why I stress the importance of patience. We have to open our minds to suffering because it is in embracing suffering that suffering ceases. When we find that we are suffering, physically or mentally, then we go to the actual suffering that is present. We open completely to it, welcome it, concentrate on it, allowing it to be what it is. That means we must be patient and bear with the unpleasantness of a particular condition. We have to endure boredom, despair, doubt and fear in order to understand that they cease rather than running away from them. It is very important here to differentiate between cessation and annihilation - the desire that comes into the mind to get rid of something. Cessation is the natural ending of any condition that has arisen. So it is not desire! It is not something that we create in the mind but it is the end of that which began, the death of that which is born. Therefore, cessation is not a self - it does not come about from a sense of 'I have to get rid of things,' but when we allow that which has arisen to cease. To do that, one has to abandon craving - let it go. It does not mean rejecting or throwing away: 'abandoning' means letting go of it.

Then, when it has ceased, you experience nirodha - cessation, emptiness, non-attachment. Nirodha is another word for Nibbana. When you have let something go and allowed it to cease, then what is left is peace.


Forest Sangha Newsletter: July 1992 2536 Number 21

Source : http://www.forestsangha.org


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