“When the Light is Dim, it isn’t easy to see the old spider webs in the corners of the room”.
“But when the Light is Bright, you can see them clearly, and then be able to take them down”.
“When your Mind is Bright, you’ll be able to see your Defilements clearly too, and clear them away”.
(The Venerable Ajarn Chah – “No Ajarn Chah”)
when we are not used to looking in certain places (for we have not been taught to know those places exist), then the Kilesas can hide in nooks and crannies, leaving us oblivious to the fact that the thing we are really following is our Defilements
When we have attained a minimum level of clarity through Samatha meditation, along with a natural inclination to let go of the things we learn to observe as being impermanent, leading to suffering (if we cling to them) and Not Self, which arises from correctly applied Vipassana insight practice, then we shall be able to see much more deeply and intuitively within. Looking then at our emotions, reactions,hopes expectations, desires and aversions, we can then see more clearly if an aspect of the Psyche is a Kilesa (Defilement), or not.
This may seem meaningless to those who have not yet gained this insight, but those who practice diligently will see for themselves that the intensity of Clarity which arises with sustained effort in the practice reveals ever more subtle degrees of Insight into the Nature of our needs, drives and inclinations. It then becomes ever easier to recognize the Defilements as they arise and dissolve them with that which i like to refer to as the “Spontaneous Self Liberating Thought”
The Spontaneous Self Liberating Thought;
By this, I mean that when we have developed a stronger inclination to avoid suffering, we will begin to instantly recognize and shy away from events (both inner and outer), which our accumulated Wisdom tells us are Unsatisfactory (Dukkha). When we get entangled in thoughts, and cling to things which lead to suffering ,are impermanent and Not Self, Suffering ensues without fail. With Vipassana, we observe all aspects of our Experience and Existence using Tilakkhana (the Three Conditions) as a criteria for concluding the nature of all things (the Dhamma).
Tilakkhana means that all things are subject to Change (Impermanent – Anicca),Unsatisfactory (Dukkha), and Not Self (Anatta).
When we learn to observe and conclude that all things are Impermanent, Unsatisfactory and Not Self (not our property, not us), we develop a Natural distaste for anything which leads to Suffering.
The Human Condition of Existence and Consciousness within the framework of the five Khandas might seem like a pile of fun until you observe the World through the teachings of the Dhamma, but indeed for the practitioner who has concluded in his heart that the mind which is still under the power of Rupa and Nama, and subject to the five Khandas, Birth and Death, which has to endure the inescapable cycle of Dependent Origination, even the slightest train of thought or entanglement in emotions without the presence of Mindfulness seems most Undesirable.
To be lost in ones thoughts or emotions:- Entangled in the net of the Khandas, being washed around on the surface of the Ocean of Becoming.
Frightening indeed.
If we consider all the myriad of Dhammas explained by Lord Buddha, we should be able to conclude that all the various techniques of realization, all the Dharmic truths and everything else which can be called Dhamma, point to one simple purpose and goal;
To remove the Defilements.
The wish to remove them must be cultivated first, before the ability to perceive, recognize and be unmoved by the Kilesas is attained.
To cultivate the wish to remove the Defilements, we must first develop Insight, for it is only with insight that we will be able to look inside with the Dhamma eye and light up the Dark Corners of our Psyche (Khandas). Insight is like a shining torch which Illuminates in every direction and pierces through all the hiding places of the Kilesas
Insight gives rise to Wisdom.
It is with Wisdom that we make the decision in our Hearts to renounce ouor entanglement with the Kilesas, and refrain from identifying with them.
Anatta
It is by observing the fact that all our moods, needs, desires, inclinations etc are beyond our control,and come and go as they wish, that we can conclude that they are not belonging to us.
If they are not our property, then how can they be Us?
Non Self concluded
Anicca
If we see that all our feelings and thoughts just arise and disappear, one after the other giving way to the nect thought or feeling, we can then conclude that they are impermanent and subject to constant change. All things which we can imagine have a Beginning and an End
Impermanence concluded
Dukkha
If we cling to a wish, thought, mood, feeling, time, material possession etc, which is already concluded as being Impermanent and Not Self, then we are sure to suffer, at the latest when a good thing is over and bad times arrive, our pleasure becomes suffering.
So we Endlessly shift between Auspicious and Inauspicious, Pleasure and Pain, Laughter and Tears.
Pleasure is Impermanent and should therefore not be clung to
Hate and Anger are not self. They are Defilements and come and go of their own accord.
If we can recognize the Non Self aspect of our Negative Traits (such as Anger and Jealousy), then we will also see the Impermanent aspect, and recognize the suffering in clinging to such ephemeral chimeras as emotions, moods, opinions and assumptions.
If we recognize Anicca, Dukkha and Anatta as being present in all phenomena, then we will have discovered a way to escape this loop which holds us tight in its grip.
The importance of observing the Three Conditions as present in all things is a prime cause of attainment of effort in ones practice, and of Enlightenment
Abstention
Abstention, or Renunciation is something that has two steps, or levels of practice in Buddhism;
Precepts – Before the practitioner has attained a clear insight into the Truth of the Three Conditions, and understood how to examine the various Perceptual and experiential phenomena which arise within the Consciousness through the five Khandas, it will be necessary for He or She to practice self restraint by taking Moral Precepts or Vows. These Precepts will then keep the Practitioner safe in their practice until a natural Aversion to Inauspicious or Useless involvement with the phenomena of the Khandas is developed.
Natural Renunciation
“Natural Aversion” , as mentioned above, is perhaps incorrect to describe the quality which arises in the Practitioner who has gained insight and seen the truth of the Three Conditions within all things (including within the Khandas of the Practitioner). Aversion is also a Defilement, and although seems to be the opposite of clinging, is in fact also a form of clinging.
Wanting something to be this way or that, is Clinging.
Wanting something to not be this way or that, is also Clinging
Wanting is Greed. Greed is an Inauspicious State, an unpleasant house to Dwell within.
The effect of pulling out from involving oneself in any reactions to Inauspicious thoughts, or emotions, is what occurs in the mind of the Practitioner when He or She has gained Insight, and begins to recognize the suffering, Impermanence and Non Self Nature of his own Experiences, Thoughts and Feelings.
This is not Aversion, it is Renunciation;
Renunciation of the Kilesas, the Defilements. Renunciation of Attachment to things which cannot be held onto.
Renunciation of the Causes of Endless Rebirth in Samsara.
Renunciation of Sangkhara – all Conditioned Thoughts and Things, which lead inevitably to Dissatisfaction.
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