Wisdom of the Masters
Ajahn Buddhadฤsa Bhikkhu ~ ๐๐จ๐ฅ๐ข๐ญ๐ฎ๐๐ ๐ข๐ฌ ๐๐๐ฒ ๐ญ๐จ ๐๐ข๐๐๐ซ๐๐ญ๐ข๐จ๐ง ~ Theravada Forest Tradition
20 Feb 2022
Transcript generated automatically by AI and may contain errors.
Chapter 1: What is the importance of solitude in realizing Nibbฤna?
Today we will speak about one very common and ordinary thing which has supreme benefit for realizing Nibbฤna. In Pali this is called viveka and in English we call it solitude. The meaning of viveka or solitude puts more emphasis on the quality of loneliness or aloneness rather than singleness. Because even if one is just single, we don't know if this will be calm and peaceful.
So we emphasize the quality of aloneness. The meaning of solitude can be used both in ordinary worldly matters as well as for the highest spiritual purpose.
There is a verse that goes something like, Solitude is the resting place for the suffering soul.
Chapter 2: How does viveka differ from mere loneliness?
And the meaning of this can be applied both on the ordinary level of home and family and work, as well as on the higher spiritual level. The roots of solitude are very deep. They go so deep as to be apparent in animals. Each animal has times when it needs to be alone.
Chapter 3: What are the roots of solitude in both animals and humans?
We can see this in all the animals we have around here in the temple. And then wild animals in the forest have an even greater need for solitude, to be alone. This is a principle that is very basic. It's an instinctual need of living things. Even ordinary people need this solitude. There are times when we want to be just left alone.
Even the people we love, we don't want them to come and get involved with us.
We just want to be left on our own.
Because we feel even on the instinctual level that unless we have some solitude, we'll miss out on some very important things. That if we are always caught up and involved with other people, then it will be too troubling. disturbing, too busy for us. So if we look at solitude in these various ways, we'll see that it's one thing that we can't do without.
So we should appreciate its importance and value. In the Pali language, This word is viveka, which comes from the part veka, which means one or single, and vi, which means utmost or highest. So viveka means utmost singleness, utmost oneness, utmost solitude.
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Chapter 4: What are the three levels of understanding viveka?
Actually, the word solitude doesn't quite capture the entire meaning. But utmost or supreme singleness is what we mean by viveka. Viveka can be understood on three primary levels. The first is the physical or material level regarding our bodies. The second is the mental level, which is mental solitude. And then the third is spiritual or spiritual solitude.
We have these three levels for understanding the meaning of Viveka. The difference between the three is that when there is nothing disturbing us physically, when there is nothing disturbing the body, this we call physical viveka, physical solitude. When none of the hindrances or obstructions of the mind are bothering us or bothering the mind, we call that mental solitude.
And when none of the objects of attachment are disturbing our mindfulness and wisdom, then this is what we call spiritual solitude. When we live in a simple way, then we will have a great deal of physical solitude. In the Pali language, this is called Dutanga, which are certain fundamental practices for living in a very simple, uncomplicated way.
When we follow Duttanga practices and keep Sila, moral teachings, in a careful, relaxed way, then we have a very high level of physical aloneness, where we are physically undisturbed because life is uncomplicated,
Chapter 5: How do physical, mental, and spiritual solitude differ?
We don't have to worry about things.
If we live plainly, then it is very easy to find physical solitude. But if we live luxuriously, it is very, very difficult to find physical solitude.
And for mental solitude, what is called citta viveka.
Chapter 6: What are the five hindrances to mental solitude?
When these various kinds of disturbing moods and thoughts no longer hassle us, then we have mental solitude. There are the five hindrances. These are the things that get in the mind's way. that obstruct or prevent the mind from being in its natural, pure and happy state. These are sensuous desire or sensuality, ill will or aversion, dullness or a lazy sloppiness of mind,
agitation or a scatteredness of mind and then doubt. When all five of these have been abandoned or when they are unable to arise or if just naturally they don't arise then the mind is said to have solitude. Then there is mental solitude We go on to recognize that all five of these are ordinary possessions in daily life.
These are things that are coming up throughout our ordinary existence all the time. When life goes in a positive way, then we end up falling into sensuality, into sensual desire. If life goes in a negative way, then the result is aversion, ill will, anger, hatred, where we don't like things and we even want to get rid of them, destroy them, kill them.
And when life is just kind of going on and it is not clearly positive or negative, then various forms of confusion and delusion arise. So we end up with dullness of mind or an agitated mind or doubt.
These are happening all the time.
Maybe not constantly, but over and over again in our ordinary lives.
and they prevent us from having the peace and quiet of mental solitude.
If, however, you are successful in developing samadhi, a collected, calm, clear mind, if you can develop this through the practice of mindfulness with breathing, which you are working on, then these five hindrances will be swept away and the mind will have its very special solitude. So through successful development of samadhi, one can be easily free of these five hindrances.
This brings us to Upadi the Vekฤ, which is solitude on the spiritual level. Upadi means burdens, so to be free of all burdens, when the mind is not burdened or worn down or made heavy by any of the objects of attachment.
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Chapter 7: How does clinging to positive and negative impact our lives?
If there is any clinging to positive or negative, then life bites its owner. Something positive will stir up a positive kind of ego. Something negative will stir up a negative kind of ego. Either way, life bites its owner, either in a positive way or a negative way.
When something positive or negative enters the mind, then it leads to dukkha,
Stress creates conflict, turmoil, torment in the mind.
So both positive and negative cause life to bite its owner. If you're successful at practicing Vipassana, the inside aspect of meditation, then you will be able to go beyond this problem.
If you can successfully develop samadhi so that the mind is very firm, clear, awake and active, then one can practice successfully the insight aspects of mindfulness with breathing.
If one is successful in vipassana,
the results will be that positive and negative can no longer deceive you. You'll no longer be tricked and made a fool out of positive and negative things. Ordinarily, we think that the positive and negative are opposites. But in this case we are speaking of today, there is no real difference. Both the positive and the negative stir up ego in the same way.
They are equal in their ability to stir up attachments and dukkha. They are basically the same in this way. Ordinarily we may think of them as opposites, but in the way they affect the mind, they fundamentally operate in the exact same way. Both positive and negative stir up desire, attachment and lead to dukkha. In our modern world with all the so-called development,
It's very easy to see how much humanity is clinging to the positive. Open any magazine or watch a TV program and you will see nothing but a lot of clinging to the positive, to consumer goods, to all kinds of beautiful ideas. The so-called New Age movement is another development of the same kind, or the tourist industry.
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Chapter 8: What is the ultimate meaning of viveka and nibbana?
One should understand that samadhi is like weight. Wisdom is like sharpness.
If you take some cutting tool like an axe or knife, you notice that not only it must be sharp, but it must have weight. If you take a razor blade which is very sharp and try to cut down a tree, it will take you a very long time because the razor blade has no weight. To cut something you need sharpness. but there has to be weight behind it.
Wisdom is the sharpness and Samadhi provides the weight that provides the work. One should observe the interconnectedness of these four things. If there is no sati, then any wisdom we have is a waste. No matter how much we have studied or know, how much we have meditated, in real life, if there is no mindfulness, then all our understanding is useless.
Or if there is no samadhi, we can be very wise, but if there is no samadhi, The mind isn't firm and clear. Then wisdom won't have the strength to deal with any problems. And wisdom itself cannot develop without mindfulness, without samadhi.
So all of these are interconnected. To function we need all four together.
Just to have two or three isn't enough. We must develop all four of them and develop them in a way where they function as a team. When we strengthen mindfulness, wisdom, wisdom in action and samadhi, When these four are sufficiently strong and working as a unit, then these become our life mates, our partners in life, and enable us to be free of all dukkha.
And so through them, through developing them, this leads to more and more viveka. until solitude becomes nibbana, the perfect freedom, peace and coolness of mind. There won't be anything that can disturb you or harm you if you have these four bodyguards.
mindfulness, wisdom, applied wisdom and samadhi. With these four bodyguards, Viveka becomes perfect. Nothing is disturbing the mind. The mind is totally at peace.
The positive can't bite you. The negative can't bite you.
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