Skillful Understanding (aka Right View)
Part I
By now, you have perhaps read "Step 1: Skillful Understanding" and know that it involves two aspects: understanding kamma
(karma) and understanding the Four Noble Truths.
We know that kamma basically is the law of cause and effect, that is, all effects have causes, all causes lead inevitably
to effects. Sometimes the progression of cause to effect is easy to see, but it is often difficult to realize that all causes
are also effects and all effects in their turn become causes in an endless spiraling loop. And this is only one strand of
a complex and infinite web of cause-effect relationships!
We begin to see that everything we feel, experience, think, take in through any of the six sense doors is conditioned (that
is, arises because it was created by or formed or made by conditions or elements that were themselves created or formed or
made by other conditions, and so on). When we know this, we have a better understanding of impermanence as a characteristic
of existence, since it follows that if all feelings, thoughts, structures, forms, etc. are the product of conditions, they
are characterized by impermanence (will fall away) when their originating conditions change, which they inevitably will.
Kamma is usually taught in conjunction with the concept of intention; in Buddhist thought, these are inextricably linked.
It is believed that the effect of an action is not primarily determined by the act itself but rather by the intention, that
in fact the intention is what causes the karmic effect to arise (the action itself is neutral). This is an important concept
and a difficult one, but it is the mechanism through which liberation (freedom from dukkha) occurs. Only an action that is
free from desire, hatred, fear and delusion (from which intention is formed) is without karmic effect.
If you find the mind is formulating all kinds of questions and objections, just note them, try to accept the ambiguity, confusion,
understanding or whatever the mind is generating. Remember to just look at whatever is arising for you with as much non-judgmental
awareness/acceptance as is possible.
Words are only breadcrumbs on the trail.....may these be helpful!
Deb
Who wrote this play in which we have to laugh, cry, and exit according to the script? No god can write it, nor can Buddha. Only your own mind can write it.
-Jae Woong, "Polishing the Diamond"
Part II
"Every experience of life brings some degree of suffering [inherent dissatisfaction] to anyone not fully enlightened." Have
you tested this assertion in your practice, i.e. by observing it in your daily life?
"Reality is always what it seems." How is this true/not true?
Of greed, hatred, and ignorance, the most challenging is ignorance. Gunaratana states that ignorance is both "not knowing"
and "wrong knowing." It is the underlying cause of delusion in the Buddhist sense--a delusion that manifests itself in such
beliefs as "a new job will make me happy." Why is this a delusion? A change often does make us happy, doesn't it?
"You can run, but you can't hide."
All conditioned phenomena are said to be "empty." This is initially understood intellectually, but it is only through various
mindfulness practices that we eventually have the insight, or organic understanding, of emptiness, or selflessness (term Bhante
G uses). The first direct experience of emptiness can feel like our foundation has just been knocked from underneath us--it
can be disconcerting to say the least! If you have ever had that reaction, it is helpful to ask, "Where is the attachment
here?" Direct understanding of emptiness is ultimately liberating: "When we [experience selflessness], the unhappiness that
comes as a result of change will end for us, forever."
"Trying to understand the bliss of permanent happiness before we have eliminated our negative states of mind is impossible."
What role does faith play in your practice?
You may wish to reread pp. 50-55, as these pages summarize the Eightfold Path and the ideas presented in this first step.
With warm best wishes,
Deb
