Questions and Answers

Daily Life

This question came up in the Online 10-day Retreat Nov 3, 2020, guided by Delson Armstrong. Day 3 was part of a daily 30 -minute discussion on the suttas, the Dhamma talk and reflections.

Slightly edited to improve readability  

This is a very interesting understanding that you’re having. This is one way of understanding it.

If you notice, in your day-to-day life, when you’re thinking about things, or you’re having memories; if you are, let’s say, in a bad mood, or if you are in a state of mind which is unwholesome, and you think back about things that were not so wholesome, you have a certain perception of it.

But then you cultivate Loving-kindness and Compassion, and you think back of those things again, you’re going to have a different perception of that. It could be anything as simple as a relationship you had with a friend, a family member, or whatever it was. If you are in a bad mood, you’ll start to think about that memory, and you see it in a way that is unwholesome. But when you cultivate Loving-kindness and Compassion and you think about that memory again, then you are more compassionate and understanding and say: well, maybe they weren’t feeling so well and that’s why they behaved this way. Or maybe they were unhealthy or not fully there, fully present, you know, you sort of have an understanding mind set of whatever that memory was. That’s one way of looking at it.

So, looking at the repulsive and seeing the unrepulsive in that, or looking at the unrepulsive and seeing the repulsive in that, is also a more advanced way of playing around with your aggregate of Perception. Meaning, you are able to see what is repulsive to others and change our mind set about that and see the unrepulsive in that. It’s a practice of changing your Perception, it’s an intentional practice of being able to exercise your perception, so that the mind is so malleable that it develops a very strong sense of Equanimity. Whether something is repulsive or unrepulsive, it doesn’t matter. It just is able to stay in an equanimous state, without attaching to the unrepulsive or averting from the repulsive.

This is a conscious exercise, a conscious kind of meditation practice that certain monks will do, or certain practitioners, in order to make their perceptions malleable.

But I’m saying, on the practical level, you can see it for yourself, you can reflect on your own mind and see that the very same memories that you have, will have different feeling tones, a different sense of pleasantness or unpleasantness, based on the moods that you have, the mind sets, and your perceptions will change, based on that.

You can make it a conscious exercise, if you wanted to, but that starts to happen on its own, when you start cultivating Loving-kindness and Compassion. When you start getting into places, situations and interacting with people, which may be repulsive and what I mean by that, difficult or that could create aversion in the mind, because you have cultivated Loving-kindness, Compassion, Joy and Equanimity, in those ‘repulsive’ states, it’s easy for you to see the good in that. It’s easy for you to then be able to let go of what might be difficult, let go of the aversion that might be arising from the difficult.

Conversely, when you are in a pleasant state of mind, or you come to places, situations or deal with people who are pleasant, but then you start to attach a sense of self to it and then create craving for yourself, by attaching and wanting more of it; by understanding and using Equanimity, and seeing the impersonal and impermanent nature and the suffering aspect of what is arising, what would generally be unrepulsive, you don’t necessarily consider repulsive, but you don’t attach any sense of desire to it.

[Reads from a chat in the video call: yes, exactly; that’s how Metta destroys ill will, it just fades away, replaced by Loving-kindness, that’s right.]

Watch it here

Meditation

Discernment occurs as a result of Wise Attention (Yoniso Manasikara), which sees without involvement.

The Perception of this is understanding.

Dependent on this discernment, through the Attention faculty, a Mind Consciousness arises.

The mental object here is Freedom of the Mind itself.

Category: Meditation

This question came up in the Online 10-day Retreat Nov 3, 2020, guided by Delson Armstrong. Day 3 was part of a daily 30 -minute discussion on the suttas, the Dhamma talk and reflections.

Slightly edited to improve readability  

This is a very interesting understanding that you’re having. This is one way of understanding it.

If you notice, in your day-to-day life, when you’re thinking about things, or you’re having memories; if you are, let’s say, in a bad mood, or if you are in a state of mind which is unwholesome, and you think back about things that were not so wholesome, you have a certain perception of it.

But then you cultivate Loving-kindness and Compassion, and you think back of those things again, you’re going to have a different perception of that. It could be anything as simple as a relationship you had with a friend, a family member, or whatever it was. If you are in a bad mood, you’ll start to think about that memory, and you see it in a way that is unwholesome. But when you cultivate Loving-kindness and Compassion and you think about that memory again, then you are more compassionate and understanding and say: well, maybe they weren’t feeling so well and that’s why they behaved this way. Or maybe they were unhealthy or not fully there, fully present, you know, you sort of have an understanding mind set of whatever that memory was. That’s one way of looking at it.

So, looking at the repulsive and seeing the unrepulsive in that, or looking at the unrepulsive and seeing the repulsive in that, is also a more advanced way of playing around with your aggregate of Perception. Meaning, you are able to see what is repulsive to others and change our mind set about that and see the unrepulsive in that. It’s a practice of changing your Perception, it’s an intentional practice of being able to exercise your perception, so that the mind is so malleable that it develops a very strong sense of Equanimity. Whether something is repulsive or unrepulsive, it doesn’t matter. It just is able to stay in an equanimous state, without attaching to the unrepulsive or averting from the repulsive.

This is a conscious exercise, a conscious kind of meditation practice that certain monks will do, or certain practitioners, in order to make their perceptions malleable.

But I’m saying, on the practical level, you can see it for yourself, you can reflect on your own mind and see that the very same memories that you have, will have different feeling tones, a different sense of pleasantness or unpleasantness, based on the moods that you have, the mind sets, and your perceptions will change, based on that.

You can make it a conscious exercise, if you wanted to, but that starts to happen on its own, when you start cultivating Loving-kindness and Compassion. When you start getting into places, situations and interacting with people, which may be repulsive and what I mean by that, difficult or that could create aversion in the mind, because you have cultivated Loving-kindness, Compassion, Joy and Equanimity, in those ‘repulsive’ states, it’s easy for you to see the good in that. It’s easy for you to then be able to let go of what might be difficult, let go of the aversion that might be arising from the difficult.

Conversely, when you are in a pleasant state of mind, or you come to places, situations or deal with people who are pleasant, but then you start to attach a sense of self to it and then create craving for yourself, by attaching and wanting more of it; by understanding and using Equanimity, and seeing the impersonal and impermanent nature and the suffering aspect of what is arising, what would generally be unrepulsive, you don’t necessarily consider repulsive, but you don’t attach any sense of desire to it.

[Reads from a chat in the video call: yes, exactly; that’s how Metta destroys ill will, it just fades away, replaced by Loving-kindness, that’s right.]

Watch it here

This question came up in the Online 10-day Retreat Nov 3, 2020, guided by Delson Armstrong. Day 3 was part of a daily 30 -minute discussion on the suttas, the Dhamma talk and reflections.

Slightly edited to improve readability  

Essentially, Equanimity goes as far as Perception, any of the Brahma Viharas go as far as Perception. Once you get into the territory of Neither-perception-nor-non-perception, it gets a little subtler than that, and the subtler part of that is the tranquil mind. It’s not necessarily tranquility as an object, but it’s more the still mind itself, the still awareness of mind itself. And though it is not explicitly mentioned in the suttas, it is mentioned in some ways as the luminous mind, the radiant mind. This is the mind that is starting to become void of coarser and subtler Formations and finally the Defilements. What you’re doing is, as you get deeper and deeper into each level of Awakening, you’ll find a difference in the quality of that quiet mind. It becomes closer and closer to the luminous mind that the Buddha talks about.

[person who asked the question]

Did the Buddha say you can attain Nibbana in these other realms as well, or was it just in Neither-perception-nor-non-perception? Considering the fact that these other sects ask about what the differences are with what the Buddha is teaching; do you think the Buddha was hinting at that you can attain Nibbana through the Loving-kindness practice, through the jhanas, and that stops at Equanimity?

[Delson]

[Reads out loud from chat: You can attain Nibbana in every jhana and Brahma Vihara and nods]. What Nibbana really results from so to speak – because Nibbana is unconditioned – is the removal of all conditions. Because you’re using this as the starting point. Even the jhanas, even the Cessation of Perception and Feeling is fabricated. It’s still related to Formations. It’s still related to certain causes and conditions and factors for those to be present. Whereas Nibbana is all about non-grasping, all about letting go completely. So, you can attain Nibbana even from the first jhana onwards. It’s not that you need to go all the way to Cessation. It’s a matter of having an understanding to the point that you let go, that you don’t grasp at all. And by not grasping, that’s when the mind is so quiet, that it is able to see with wisdom. It’s able to understand with wisdom, let’s go and experiences Nibbana.

Watch it here

Online Retreat

This question came up in the Online 10-day Retreat Nov 3, 2020, guided by Delson Armstrong. Day 3 was part of a daily 30 -minute discussion on the suttas, the Dhamma talk and reflections.

Slightly edited to improve readability  

This is a very interesting understanding that you’re having. This is one way of understanding it.

If you notice, in your day-to-day life, when you’re thinking about things, or you’re having memories; if you are, let’s say, in a bad mood, or if you are in a state of mind which is unwholesome, and you think back about things that were not so wholesome, you have a certain perception of it.

But then you cultivate Loving-kindness and Compassion, and you think back of those things again, you’re going to have a different perception of that. It could be anything as simple as a relationship you had with a friend, a family member, or whatever it was. If you are in a bad mood, you’ll start to think about that memory, and you see it in a way that is unwholesome. But when you cultivate Loving-kindness and Compassion and you think about that memory again, then you are more compassionate and understanding and say: well, maybe they weren’t feeling so well and that’s why they behaved this way. Or maybe they were unhealthy or not fully there, fully present, you know, you sort of have an understanding mind set of whatever that memory was. That’s one way of looking at it.

So, looking at the repulsive and seeing the unrepulsive in that, or looking at the unrepulsive and seeing the repulsive in that, is also a more advanced way of playing around with your aggregate of Perception. Meaning, you are able to see what is repulsive to others and change our mind set about that and see the unrepulsive in that. It’s a practice of changing your Perception, it’s an intentional practice of being able to exercise your perception, so that the mind is so malleable that it develops a very strong sense of Equanimity. Whether something is repulsive or unrepulsive, it doesn’t matter. It just is able to stay in an equanimous state, without attaching to the unrepulsive or averting from the repulsive.

This is a conscious exercise, a conscious kind of meditation practice that certain monks will do, or certain practitioners, in order to make their perceptions malleable.

But I’m saying, on the practical level, you can see it for yourself, you can reflect on your own mind and see that the very same memories that you have, will have different feeling tones, a different sense of pleasantness or unpleasantness, based on the moods that you have, the mind sets, and your perceptions will change, based on that.

You can make it a conscious exercise, if you wanted to, but that starts to happen on its own, when you start cultivating Loving-kindness and Compassion. When you start getting into places, situations and interacting with people, which may be repulsive and what I mean by that, difficult or that could create aversion in the mind, because you have cultivated Loving-kindness, Compassion, Joy and Equanimity, in those ‘repulsive’ states, it’s easy for you to see the good in that. It’s easy for you to then be able to let go of what might be difficult, let go of the aversion that might be arising from the difficult.

Conversely, when you are in a pleasant state of mind, or you come to places, situations or deal with people who are pleasant, but then you start to attach a sense of self to it and then create craving for yourself, by attaching and wanting more of it; by understanding and using Equanimity, and seeing the impersonal and impermanent nature and the suffering aspect of what is arising, what would generally be unrepulsive, you don’t necessarily consider repulsive, but you don’t attach any sense of desire to it.

[Reads from a chat in the video call: yes, exactly; that’s how Metta destroys ill will, it just fades away, replaced by Loving-kindness, that’s right.]

Watch it here

This question came up in the Online 10-day Retreat Nov 3, 2020, guided by Delson Armstrong. Day 3 was part of a daily 30 -minute discussion on the suttas, the Dhamma talk and reflections.

Slightly edited to improve readability  

Essentially, Equanimity goes as far as Perception, any of the Brahma Viharas go as far as Perception. Once you get into the territory of Neither-perception-nor-non-perception, it gets a little subtler than that, and the subtler part of that is the tranquil mind. It’s not necessarily tranquility as an object, but it’s more the still mind itself, the still awareness of mind itself. And though it is not explicitly mentioned in the suttas, it is mentioned in some ways as the luminous mind, the radiant mind. This is the mind that is starting to become void of coarser and subtler Formations and finally the Defilements. What you’re doing is, as you get deeper and deeper into each level of Awakening, you’ll find a difference in the quality of that quiet mind. It becomes closer and closer to the luminous mind that the Buddha talks about.

[person who asked the question]

Did the Buddha say you can attain Nibbana in these other realms as well, or was it just in Neither-perception-nor-non-perception? Considering the fact that these other sects ask about what the differences are with what the Buddha is teaching; do you think the Buddha was hinting at that you can attain Nibbana through the Loving-kindness practice, through the jhanas, and that stops at Equanimity?

[Delson]

[Reads out loud from chat: You can attain Nibbana in every jhana and Brahma Vihara and nods]. What Nibbana really results from so to speak – because Nibbana is unconditioned – is the removal of all conditions. Because you’re using this as the starting point. Even the jhanas, even the Cessation of Perception and Feeling is fabricated. It’s still related to Formations. It’s still related to certain causes and conditions and factors for those to be present. Whereas Nibbana is all about non-grasping, all about letting go completely. So, you can attain Nibbana even from the first jhana onwards. It’s not that you need to go all the way to Cessation. It’s a matter of having an understanding to the point that you let go, that you don’t grasp at all. And by not grasping, that’s when the mind is so quiet, that it is able to see with wisdom. It’s able to understand with wisdom, let’s go and experiences Nibbana.

Watch it here

Sutta Explanations

This question came up in the Online 10-day Retreat Nov 3, 2020, guided by Delson Armstrong. Day 1 was part of a daily 30-minute discussion on the suttas, the Dhamma talk and reflections.

Slightly edited to improve readability

The process of Feeling is such that Perception and cognition follow it right after. In the case of the links of Dependent Origination, when you have Feeling, the feeling itself when the Buddha describes it – and this is how I view it – before the bare sensation or the bare feeling that arises, it is just that; Feeling. But as soon as you apply onto it the concept of pleasant, unpleasant or neutral – or neither painful nor pleasant – that naming, that understanding of it, is the Perception that’s tied to the Feeling.

In the case of the links of Dependent Origination, as you have Contact and Feeling, you recognize the Perception that is in the Feeling. Meaning, you recognize through the perception, whether that feeling is painful or pleasant. If you take that to be personal, and if you start to attach to it, that’s when the Craving arises.

Perception can lead to two; it can either lead to more mental proliferation, in the way of Craving, Clinging and so on, by taking it personal – and taking it personal is another kind of perception that arises. Or you can have Wise Perception, or the attention rooted in reality – in Pali that’s yoniso manasikara – which is to say; you see through that Feeling, you see the Emptiness of that feeling. You see the not-self aspect, the impermanent aspect and you see it’s not worth holding on to. Therefore, that whole process is Perception in and of itself. It’s inherent within the Feeling when you name it.

In the chat is mentioned a very good point; Feeling can condition Craving or from Feeling can arise insight, or Wisdom. That’s a very good observation, two roads from Feeling.  

Watch it here

Short overview of The twelve links of Dependent Origination:

Ignorance – Not understanding the Four Noble Truths

Formations – verbal, mental and physical

Consciousness

Mentality-Materiality

Six Sense Base

Contact

Feeling

Craving

Clinging

Being / Habitual Tendencies

Birth

Aging and Death – the entire mass of suffering

Dependent Origination in ordinary people

With Ignorance as condition, the Formations that arise are already fettered with craving and sense of self. With these Formations as condition, Consciousness that arises, is taken to be “mine” and then the six Sense base is also taken to be “mine.”

The Mentality-Materiality link is where concepts take hold, and one is then identifying the sense of self with those concepts, checking through the self and other, or the world. The world is made to be experienced through the senses, with Mentality-Materiality as the operating system.

When anything is experienced through the six Senses, Contact arises. When Contact arises, Feeling and sense Consciousness arise. Now, even before the Craving of “I am”, one has already considered self in the Senses, Contact, Feeling and Consciousness. Thus, this produces a painful or pleasurable feeling to “me”.

 Going back to the Feeling; this identification of that Feeling is Craving.

 The Clinging aspect is where self has now taken complete hold. Here, one “owns” the feeling and will not let it go. This is an instinctual grasping, that causes one to become fully established in the sense of self. It is a result of a deep sense of survival, from where the illusory sense of Craving for Existence arises.

Bhava [Being; Becoming; Habitual Tendencies] is the establishment in that illusion. It is the storing up of experiences that stick to a mis-perceived sense of self. It is the sense of comfort that exists for, and in, the delusion of self. Here, Kamma ripens.

For example, one eats chocolate ice cream. One craves it by identifying with it, by liking it. It pleases “me”. Now, one has grasped onto that Feeling and made chocolate ice cream a part of the self, of an identity. Here, if one is given anything other than chocolate ice cream, one is not fully satisfied as the self would see it. This is Bhava. These are the Habitual Tendencies where self has taken hold, and is then Born through an action, words or thought, causing suffering to the self. 

 Bhava is the reactionary aspect of self that causes Kamma.

Dependent Origination in a fully Awakened being

With Ignorance destroyed, no tainted Formations arise. Consciousness occurs without Craving or self. Nama-rūpa [Mentality-Materiality] has become reformatted as it were, to use the OS analogy. Here, the Senses are pure. When then the Feeling arises, it is taken to be an occurrence, and not belonging to a self. Thus, Craving cannot occur. Craving gone, how can one Cling? When one doesn’t Cling, how could any self become established? With no reaction occurring in Bhava, Kamma cannot stick. Suffering cannot take hold.

The pure Mind of the Arahant

In such a mind, there is pure occurring. Pure action, void of self. Tendencies have been rooted out, because Ignorance has been uprooted. This whole mass of suffering has been seen, and its machinery has been seen. How then can one continue to see self, or permanence in anything?  Here, Bhava can no longer have an establishment. Hence, there is the birthless. Hence, there is the deathless. Hence, there is the Unconditioned, Nibbana.

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