In This Very Life Page 6

  Strategies for Dealing with Pain

  The degree of penetration into the true nature of phenomena depends very much on the level of concentration we can develop. The more one-pointed the mind, the more deeply it can penetrate and understand reality. This is particularly true when one is being aware of painful sensations. If concentration is weak, we will not really feel the discomfort that is always present in our bodies. When concentration begins to deepen, even the slightest discomfort becomes so very clear that it appears to be magnified and exaggerated. Most human beings are myopic in this sense. Without the eyeglasses of concentration, the world appears hazy, blurry, and indistinct. But when we put them on, all is bright and clear. It is not the objects that have changed; it is the acuity of our sight.

  When you look with the naked eye at a drop of water, you do not see much. If you put a sample under the microscope, however, you begin to see many things happening there. Many things are dancing and moving, fascinating to watch. If in meditation you are able to put on your glasses of concentration, you will be surprised at the variety of changes taking place in what would appear to be a stagnant and uninteresting spot of pain. The deeper the concentration, the deeper your understanding of pain. You will be more and more enthralled the more clearly you can see that these painful sensations are in a constant state of flux, from one sensation to another, changing, diminishing, growing stronger, fluctuating and dancing. Concentration and mindfulness will deepen and sharpen. At times when the show becomes utterly fascinating, there is a sudden and unexpected end to it, as though the curtain is dropped and the pain just disappears miraculously.

  One who is unable to arouse enough courage or energy to look at pain will never understand the potential that lies in it. We have to develop courage of mind, heroic effort, to look at pain. Let’s learn not to run from pain, but rather to go right in.

  When pain arises, the first strategy is to send your attention straight toward it, right to the center of it. You try to penetrate its core. Seeing pain as pain, note it persistently, trying to get under its surface so that you do not react.

  Perhaps you try very hard, but you still become fatigued. Pain can exhaust the mind. If you cannot maintain a reasonable level of energy, mindfulness, and concentration, it is time to gracefully withdraw. The second strategy for dealing with pain is to play with it. You go into it and then you relax a bit. You keep your attention on the pain, but you loosen the intensity of mindfulness and concentration. This gives your mind a rest. Then you go in again as closely as you can, and if you are not successful you retreat again. You go in and out, back and forth, two or three times.

  If the pain is still strong and you find your mind becoming tight and constricted despite these tactics, it is time for a graceful surrender. This does not mean shifting your physical position just yet. It means shifting the position of your mindfulness. Completely ignore the pain and put your mind on the rising and falling or whatever primary object you are using. Try to concentrate so strongly on this that the pain is blocked out of your awareness.

  Healing Body and Mind

  We must try to overcome any timidity of mind. Only if you have the strength of mind of a hero will you be able to overcome pain by understanding it for what it really is. In meditation many kinds of unbearable physical sensations can arise. Nearly all yogis see clearly the discomfort that has always existed in their bodies, but is magnified by concentration. During intensive practice pain also frequently resurfaces from old wounds, childhood mishaps, or chronic illnesses of the past. A current or recent illness can suddenly get worse. If these last two happen to you, you can say that Lady Luck is on your side. You have the chance to overcome an illness or chronic pain through your own heroic effort, without taking a drop of medicine. Many yogis have totally overcome and transcended their health problems through meditation practice alone.

  About fifteen years ago there was a man who’d been suffering from gastric troubles for many years. When he went to his checkup, the doctor said he had a tumor and needed surgery. The man was afraid that the operation would be unsuccessful and he might die.

  So he decided to play it safe in case he did die. “I had better go meditate,” he said to himself. He came to practice under my guidance. Soon he began to feel a lot of pain. At first it was not bad, but as he made progress in practice and reached the level of insight connected with pain, he had a severe, unbearable, torturous attack. He told me about it, and I said, “Of course you are free to go home to see your doctor. However, why don’t you stay a few more days?”

  He thought about it and decided there still was no guarantee he would survive the operation. So he decided to stay and meditate. He took a teaspoon of medicine every two hours. At times the pain got the better of him; at times he overcame the pain. It was a long battle, with losses on both sides. But this man had enormous courage.

  During one sitting the pain was so excruciating that his whole body shook and his clothes were soaked in sweat. The tumor in his stomach was getting harder and harder, more and more constricted. Suddenly his idea of his stomach disappeared as he was looking at it. Now there was just his consciousness and a painful object. It was very painful but it was very interesting. He kept on watching, and there was just the noting mind and the pain, which got more and more excruciating.

  Then there was a big explosion like a bomb. The yogi said he could even hear a loud sound. After that it was all over. He got up from his sitting drenched in sweat. He touched his belly, but in the place where his tumor once protruded, there was nothing. He was completely cured. Moreover, he had completed his meditation practice, having had an insight into nibbāna.

  Soon afterward this man left the center, and I asked him to let me know what the doctor said about the gastric problem. The doctor was shocked to see that the tumor was gone. The man could forget the strict diet he had followed for twenty years, and to this day he is alive and in good health. Even the doctor became a vipassanā yogi!

  I have come across innumerable people who have recovered from chronic headaches, heart trouble, tuberculosis, even cancer and severe injuries sustained at an early age. Some of them had been declared incurable by doctors. All of these people had to go through tremendous pain. But they exercised enormous perseverance and courageous effort, and they healed themselves. More important, many also came to understand far more deeply the truth about reality by observing pain with tenacious courage and then breaking through to insight.

  You should not be discouraged by painful sensations. Rather, have faith and patience. Persevere until you understand your own true nature.

  NINE: UNWAVERING COMMITMENT

  The ninth and last factor leading to the development of the controlling faculties is the quality of mind that keeps you walking straight to the end of the path without becoming sidetracked, without giving up your task.

  What is your objective in practicing meditation? Why do you undergo the threefold training of sīla, samādhi, and paññā? It is important to appreciate the goal of meditation practice. It is even more important to be honest with yourself, so that you can know the extent of your commitment to that goal.

  Good Deeds and Our Highest Potential

  Let us reflect on sīla. Having this amazing opportunity to be born on this planet as human beings, understanding that our wondrous existence in this world comes about as a result of good deeds, we should endeavor to live up to the highest potential of humanity. The positive connotations of the word “humanity” are great loving-kindness and compassion. Would it not be proper for every human being on this planet to aspire to perfect these qualities? If one is able to cultivate a mind filled with compassion and loving-kindness, it is easy to live in a harmonious and wholesome way. Morality is based on consideration for the feelings of all beings, others as well as oneself. One behaves in a moral way not only to be harmless toward others, but also to prevent one’s own future sorrow. We all should avoid actions that will lead to unfavorable consequences, and walk the path
of wholesome actions, which can free us forever from states of misery.

  Kamma is our only true property. It will be very helpful if you can take this view as a basic foundation for your behavior, for your practice, for your life as a whole. Whether good or bad, kamma follows us everywhere, in this life and the next. If we perform skillful, harmonious actions, we will be held in high esteem in this very life. Wise persons will praise us and hold us in affection, and we will also be able to look forward to good circumstances in our future lives, until we attain final nibbāna.

  Committing bad or unskillful actions brings about dishonor and notoriety even in this life. Wise people will blame us and look down upon us. Nor in the future will we be able to escape the consequences of our deeds.

  In its powerful potential to bring good and bad results, kamma can be compared to food. Some foods are suitable and healthy, while others are poisonous to the body. If we understand which foods are nutritious, eating them at the proper time and in proper amounts, we can enjoy a long and healthy life. If, on the other hand, we are tempted by foods that are unhealthy and poisonous, we must suffer the consequences. We may fall sick and suffer a great deal. We may even die.

  Beautiful Acts

  Practicing dāna, or generosity, can lessen the greed that arises in the heart. The five basic sīla precepts help control the emotions and very gross defilements of greed and hatred. Observing the precepts, the mind is controlled to the extent that it does not manifest through the body and perhaps not even through speech.

  If you can be perfect in precepts, you may appear to be a very holy person, but inside you may still be tortured by eruptions of impatience, hatred, covetousness, and scheming. Therefore, the next step is bhāvanā, which means in Pāli “the cultivation of exceptionally wholesome mental states.” The first part of bhāvanā is to prevent unwholesome states from arising. The second part is the development of wisdom in the absence of these states.

  Blissful Concentration and Its Flaws

  Samatha bhāvanā, or concentration meditation, has the power to make the mind calm and tranquil and to pull it far away from the kilesas. It suppresses the kilesas, making it impossible for them to attack. Samatha bhāvanā is not unique to Buddhism. It can be found in many other religious systems, particularly in Hindu practices. It is a commendable undertaking in which the practitioner achieves purity of mind during the time he or she is absorbed in the object of meditation. Profound bliss, happiness, and tranquility are achieved. At times even psychic powers can be cultivated through these states. However, success in samatha bhāvanā does not at all mean that one gains an insight into the true nature of reality in terms of mind and matter. The kilesas have been suppressed but not uprooted; the mind has not yet penetrated the true nature of reality. Thus, practitioners are not freed from the net of samsāra, and may even fall into states of misery in the future. One can attain a great deal through concentration and yet still be a loser.

  After the Buddha’s supreme enlightenment, he spent forty-nine days in Bodh Gaya enjoying the bliss of his liberation. Then he started to think about how he could communicate this profound and subtle truth to other beings. He looked around and saw that most of the world was covered by a thick layer of dust, of kilesas. People were wallowing in deepest darkness. The immensity of his task dawned on him.

  Then it occurred to him that there were two people who would be quite receptive to his teaching, whose minds were quite pure and clear of the kilesas. In fact, they were two of his former teachers, the hermits Ālāra the Kalāma and Udaka the Rāmaputta. Each of them had a large number of followers due to their attainments in concentration. The Buddha had mastered each of their teachings in turn, but had realized that he was seeking something beyond what they taught.

  Yet both of these hermits’ minds were very pure. Ālāra the Kalāma had mastered the seventh level of concentration, and Udaka the Rāmaputta the eighth, or highest, level of absorption. The kilesas were kept far from them, even during the times when they were not actually practicing their absorptions. The Buddha felt certain they would become completely enlightened if only he would speak a few significant words of Dhamma to them.

  Even as the Buddha considered in this way, an invisible deva, a being from a celestial realm, announced to him that both of the hermits had died. Ālāra the Kalāma had passed away seven days before, and Udaka the Rāmaputta only the previous night. Both had been reborn in the formless world of the brahmās, where mind exists but matter does not. Therefore the hermits no longer had ears for hearing nor eyes for seeing. It was impossible for them to see the Buddha or to listen to the Dhamma, and, since meeting with a teacher and listening to the Dhamma are the only two ways to discover the right way of practice, the two hermits had missed their chance to become fully enlightened.

  The Buddha was moved. “They have suffered a great loss,” he said.

  Liberating Intuition

  What exactly is missing from concentration meditation? It simply cannot bring the understanding of truth. For this we need vipassanā meditation. Only intuitive insight into the true nature of mind and matter can free one from the concept of ego, of a person, of self or “I.” Without this insight, which comes about through the process of bare awareness, one cannot be free from these concepts.

  Only an intuitive understanding of the mechanism of cause and effect—that is, seeing the link of recurrence of mind and matter—can free one from the delusion that things happen without a cause. Only by seeing the rapid arising and disappearance of phenomena can one be released from the delusion that things are permanent, solid, and continuous. Only by experiencing suffering in the same intuitive way can one deeply learn that samsaric existence is not worth clinging to. Only the knowledge that mind and matter just flow by according to their own natural laws with no one, and nothing, behind them, can impress upon one’s mind that there is no atta, or self essence.

  Unless you go through the various levels of insight and eventually realize nibbāna, you will not understand true happiness. With nibbāna as the ultimate goal of your practice, you should try to maintain a high level of energy, not stopping or surrendering, never retreating until you reach your final destination.

  First you will make the effort needed to establish your meditation practice. You focus your mind on the primary object of meditation, and you return to this object again and again. You set up a routine of sitting and walking practice. This is called “launching energy”; it puts you on the path and gets you moving forward.

  Even if obstacles arise, you will stick with your practice, overcoming all obstacles with perseverance. If you are bored and lethargic, you summon up ardent energy. If you feel pain, you overcome the timid mind that prefers to withdraw and is unwilling to face what is happening. This is called “liberating energy,” the energy necessary to liberate you from indolence. You will not retreat. You know you will just keep walking until you reach your goal.

  After that, when you have overcome the intermediate difficulties and perhaps have found yourself in a smooth and subtle space, you will not become complacent. You will go into the next gear, putting in the effort to lift your mind higher and higher. This is an effort that neither decreases nor stagnates, but is in constant progress. This is called “progressive effort,” and it leads to the goal you desire.

  Therefore, the ninth factor conducive to sharpening the controlling faculties actually means applying successive levels of energy so that you neither stop nor hesitate, surrender nor retreat, until you reach your final goal and destination.

  As you go along in this way, making use of all of the nine qualities of mind described above, the five controlling faculties of faith, energy, mindfulness, concentration, and wisdom will sharpen and deepen. Eventually they will take over your mind and lead you on to freedom.

  I hope you can examine your own practice. If you see that it is lacking in some element, make use of the above information to your own benefit.

  Please walk straight on until you reac
h your desired goal.

  3. THE TEN ARMIES OF MĀRA

  Meditation can be seen as a war between wholesome and unwholesome mental states. On the unwholesome side are the forces of the kilesas, also known as “The Ten Armies of Māra.” In Pāli, Māra means “killer.” He is the personification of the force that kills virtue and also kills existence. His armies are poised to attack all yogis; they even tried to overcome the Buddha on the night of his enlightenment.

  Here are the lines the Buddha addressed to Māra, as recorded in the Sutta Nipāta:

  Sensual pleasures are your first army,

  Discontent your second is called.

  Your third is hunger and thirst,

  The fourth is called craving.

  Sloth and torpor are your fifth,

  The sixth is called fear,

  Your seventh is doubt,

  Conceit and ingratitude are your eighth,

  Gain, renown, honor, and whatever fame

  is falsely received (are the ninth),

  And whoever both extols himself and disparages others

  (has fallen victim to the tenth).

  That is your army, Namuci [Māra], the striking force of darkness.

  One who is not a hero cannot conquer it, but having conquered it, one obtains happiness.

  To overcome the forces of darkness in our own minds, we have the wholesome power of satipahāna vipassanā meditation, which gives us the sword of mindfulness, as well as strategies for attack and defense.

  In the Buddha’s case, we know who won the victory. Now, which side will win over you?