Mindfulness is Dhamma | Daily News

Buddhists of the world commemorate three events of significance to Buddhists on Vesak Day, which is shared among all traditions and sects. They are—Birth, Enlightenment and the Parinibbana (passing away) of the Buddha. The United Nations resolved in 1999, to internationally observe the day at its headquarters in the US. The Sanskrit vaisakha or Pali term vesakha is the name given to the lunar month in the Hindu calendar which usually falls in May. In Mahayana traditions, the day is known by its Sanskrit name Vaisakha, while in Theravada it is Vesak.

 

The most significant teaching of the Buddha is Mindfulness. It is the accepted tradition in Buddhism as well as modern psycho-analysis. The Buddha knew that it was important to develop the right mindfulness for all aspects of life to examine things as they are. He encouraged profound thought and alertness of all things through the four fundamentals of mindfulness: they are contemplation of the body, feeling, states of mind and phenomena.

“This, O monks truly is the harmony, end of all formations, the discarding of rebirth, fading away of craving, detachment, annihilation is Nibbana”– The Buddha.

 

The ability to be active and present is the most significant feature of the Buddha’s teaching: be aware, the here and now; mindfulness of the moment.  The Buddha at first sustained silence, being asked about the nature of Nibbana, knowing that the answer will lead to more confusion. When questioned where the world’s end the Buddha said, “It is in this one fathomed physique with awareness, that I declare is the existence of the world’, its end, and the path leading to end.” Thus the world and Nibbana do not exist separately from ourselves. The origin of the Buddha’s teaching is the need to recognize the truth not purely at the erudite level, but by straight manifestation.

 

Bikkhu Pothila was a scholarly monk who lived during the Buddha’s time. He was vastly educated in all features of Tripitaka. Being a ‘Guru’ to a great number of monks though, he never practised the traditions and did not take the Buddha’s advice earnestly. The Buddha began calling the monk, ‘tuchcha’ Pothila, meaning Empty Pothila; the trick worked. It must be emphasized here that theoretical or academic knowledge of Tripitaka, however deep or perceptive, there is no alternative for practice.

 

Nibbana can only be clutched by those who have attained it, passing beyond borders. Just as the fire is not amassed up in a place but rises when necessary circumstances are present. To consider different propositions was as futile as to speculate about the progression in which a fire had vanished once it was doused. Just as a blind does not realize what daylight is, the mind obscured up by greediness, anger and illusion will not be able to distinguish the reality of Nibbana. It cannot be assessed against anything, which comes within the grasp of our intellect.

 

Nibbana can be realized in this very life; it is a positive ‘state’, which has to be comprehended by the mind. It is not ‘emptiness’ or mere termination of craving or the effect of puffing out. It is not ‘nothingness’ or Zero-state.

 

Sermonizing and refining on ‘Nibbana’ has a fable in ‘Amphibian turtle’s futile attempt to educate the experiences on land to a fish’! The turtle returned to the water after a tour around the land, to be queried by the fish, why he was missing for a while. Turtle replied that it had been on dry land. The fish who was oblivious about ‘dry land’, cried out; “What do you mean by dry land? There cannot be something termed dry land”. Turtle responded, “I just arrived from there, but how can I make you understand?” The confused fish wanted to make out what exactly dry land means, “can I swim there? Does it move? Is it cool and moist? Does it rise up and down in waves?” the turtle retorted in the negative, to each query. A thrilled fish declared, “There is no such place or state as dry land.” Turtle said, “There is, but, you never experienced it. You know only aquatic-life so you reject it because the uniqueness of water is not there, or it is not like water”.

 

The true meaning or sense of Nibbana, cannot be assumed until and unless one accomplishes it. It cannot be spoken in their usual speech or by using metaphors and images. It is not a place or a state of matters analogous to a plane of presence such as heaven. It is not mere extermination of illiteracy and yearning. It is only the path leading to it. A contestant must intelligently scrutinize, examine and analyze things with bare attention, applying ‘Sathi’ mindfully, devoid of the purpose of conceptual behaviour. Understanding your nature devoid of any alterations, without any judgement or discrimination, without any response to what you accomplish you are, is the beginning of severity. The examination, the alertness, of every planning, every feeling not to hold back it, not to be in command of it, but to perceive it, like watching a bird in flight, deprived of any prejudice and distortions.

 

Happiness can be accomplished by using awareness and observance in attaining mental equanimity. Equanimity, or peace of mind, is reached by shedding oneself from the series of desires that generates dukkha. Therefore, by attaining an intellectual state where you can be rid of all the obsessions, needs and wishes of life, you free yourself and achieve a state of inspirational serenity and well-being. We are the result of what we contemplate. It is established in our thoughts. It is made up of our thoughts. If one acts or talks with a good thought, happiness follows one, like a shadow that never deserts.

 

If you hear the howling of dogs at night, listen with attention, listen with your mind, with your whole body— don’t say it is disgusting, thought arises or listen to scintillating music; do not say I like the sound, thought arises; just listen conscientiously, then there is no thought that creates an observer, me, I.

 

See an image without the intervention of thought. No observer! It is the observer who yields fear, the observer is the pivot of thought, it is the ‘I’, it is the ‘Me’, the ‘Self’, the Ego; the observer is the device. If there is no observer then there is no thought. It is open for us, and as absolutely self-controlled as an Arhant, then shall we be conversant with, then shall we comprehend ‘Nibbana’.

 

 

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