The three layers of "weeds" in the mind...

I recently removed weeds off my flower bed and added mulch to prevent further weeds form growing. The mulch helped to prevent new weeds seeding in the flower bed. However to my surprise, after about a week I found new weeds coming through the thick layer of mulch (see the photo above).

This reminded of me of the three layers of defilements* in our minds. The most superficial layer of defilements arise from our bodily actions and our verbal actions. The defilements from our bodily actions are the killing living beings, stealing, and sexual misconduct. The defilements that arise from our verbal actions include false speech, slanderous speech, harsh speech and idle chatter. Restraining from this is basically cultivating the morality (Sila precept). These I compared to the existing weeds in the flower bed that were removed at the onset of cleaning.

Applying mulch to the bed was to prevent from new weeds growing in the flower bed from disposition of weeds carried by the wind. In this simile I compared these to our obsessional defilements of the mind called the hindrances. They are sensual desire, Ill-will, sloth and torpor, restlessness and remorse and doubt. Practicing samatha meditation (Samadhi precept), for example breath meditation, will suppress these defilements.

However the deep layer of defilements in the mind are just like the deep rooted weeds in this simile. They will surface from time to time given the right conditions, unless they are completely removed without a trace. In the garden I learnt that I had to remove all the weeds down to the tiniest roots before applying the mulch to keep the flower beds weed free. In the mind the deep "weeds" of defilements are mainly removed by wisdom gained through insight practice or Vipassana meditation (Panna precept). Some of the deep rooted defilements of the mind are listed below.

(1) Covetousness and unrighteous greed (2) ill will (3) anger (4) hostility (5) denigration(6) domineering (7) envy (8) miserly(9) hypocrisy(10) fraud (11) obstinacy (12) presumption (13) conceit (14) arrogance (15) vanity (16) negligence

I learnt about the three layers of defilements* from the visiting Buddhist monk, Venerable Uda-Iriyagama Dhammajeeva Thera of Nissarana Vanaya (Forest) Meditation Centre, Sri Lanka, who is currently conducting a meditataion retreat at The Toronto Maha Vihara.

The monk who has demolished conceit...

The monk who has demolished conceit* without leaving a trace,
as a great flood,
a very weak bridge made of reeds,
sloughs off the near shore & far** — as a snake,
its decrepit old skin.

* Conceit (one of the higher fetters) is thought to be totally abolished at the level of attaining Arahantship (please click on the following link to see the four stages of enlightenment).

The four stages of enlightenment

.

** Near and far shores are thought to be here the five lower and higher fetters**

***Fetters- See labels below

Uraga Sutta: The Snake

translated from the Pali by

Thanissaro Bhikkhu

Uraga Sutta: The Snake (Sn 1.1) [Nyanaponika | Thanissaro]
http://www.accesstoinsight.org/tipitaka/kn/snp/snp.1.01.than.html

The monk who has cut off craving ...

The monk who has cut off craving without leaving a trace, as if he had dried up a swift-flowing stream, sloughs off the near shore & far* — as a snake, its decrepit old skin.

* Near and far shores are thought to be here the five lower and higher fetters**

**Fetters- See labels below

Uraga Sutta: The Snake

translated from the Pali by

Thanissaro Bhikkhu

http://www.accesstoinsight.org/tipitaka/kn/snp/snp.1.01.than.html

"Common sense" or "non-sense"

If you try to untangle your headphones by pulling them a part in a rush, it may even make it worse. But if you start from one end and gradually untangle it you will eventually be successful. At the end you will get to the two ear pieces to connect with your music.

In the same way if try to realize Dhamma by grasping it the wrong way you may get confused or even harm yourself. But if you gradually follow this path with mindful reflection of the teachings, you will eventually end up with your six senses as the starting point. The six senses connect us to our world, just like the ear pieces connected us to our music as in the example above.

These six senses bind to the samsara. However, these very senses, when contemplated wisely can also help to get out of this same samsara.

This may be "common-sense" but hard to see because of our ignorance. One might even call it "non-sense" for the same reason.

The sullied nature of his mind...

"Suppose there were a pool of water — sullied, turbid, and muddy. A man with good eyesight standing there on the bank would not see shells, gravel, and pebbles, or shoals of fish swimming about and resting. Why is that? Because of the sullied nature of the water. In the same way, that a monk with a sullied mind would know his own benefit, the benefit of others, the benefit of both; that he would realize a superior human state, a truly noble distinction of knowledge & vision: Such a thing is impossible. Why is that? Because of the sullied nature of his mind."

"Suppose there were a pool of water — clear, limpid, and unsullied. A man with good eyesight standing there on the bank would see shells, gravel, & pebbles, and also shoals of fish swimming about and resting. Why is that? Because of the unsullied nature of the water. In the same way, that a monk with an unsullied mind would know his own benefit, the benefit of others, the benefit of both; that he would realize a superior human state, a truly noble distinction of knowledge & vision: Such a thing is possible. Why is that? Because of the unsullied nature of his mind."

Udakarahaka Suttas: A Pool of Water
translated from the Pali by
Thanissaro Bhikkhu

Cling no more to this "world"...

If you see an object just as an object, if you hear a sound just as a sound...(apply the same to the other senses) without "feeding" them to the mind too much...with practice the "grasp"* gets weaker and eventually you cling no more to this "world."** Then you are free. This is the end of suffering.


* grasping here is the craving (see lables)
**world here is the six senses (see labels)

How does "The Noble Eightfold Path" becomes an integral part of the meditator...

Reality as it is becomes the right view of the meditator. Thinking of it as it is becomes the right thought. Awareness of it as it is becomes the right awareness. Concentration on it as it is becomes the right concentration. Actions of the body and speech* are then aligned to reality as it is. In this way the meditator develops and is fulfilled.

- Majjhima Nikaya

It is amazing to see how "The Noble Eightfold Path" becomes an integral part of the meditator...

1. Right View
2. Right Intention (Translated as "Right Thought" above)
3. Right Speech
4. Right Action
5. Right Livelihood
6. Right Effort
7. Right Mindfulness (Translated as "Right Awareness" above)
8. Right Concentration

*Actions of the body and speech are # 3, 4, 5, and 6

He disperses all delusion -- as the rising of the sun, the dark

Greed causes harm.
Greed provokes the mind.
People don't realize itas a danger born from within.
A person, when greedy,doesn't know his own welfare;
when greedy,
doesn't see Dhamma.
Overcome with greed,
he's in the dark, blind.
But when one, abandoning greed,
feels no greed

for what would merit greed,

greed gets shed from him -- like a drop of water off a lotus leaf.

Aversion causes harm.
Aversion provokes the mind.
People don't realize itas a danger born from within.
A person, when aversive,
doesn't know his own welfare;
when aversive,
doesn't see Dhamma.
Overcome with aversionhe's in the dark, blind.
But when one, abandoning aversion,
feels no aversion

for what would merit aversion,
aversion drops away from him -- like a palm leaf from its stem.

Delusion causes harm.
Delusion provokes the mind.
People don't realize itas a danger born from within.
A person, when deluded,doesn't know his own welfare;
when deluded,
doesn't see Dhamma.
Overcome with delusionhe's in the dark, blind.
But when one, abandoning delusion,
feels no delusion

for what would merit delusion,
he disperses all delusion -- as the rising of the sun, the dark.

Itivuttaka 50-99
The Group Of Threes
Translated from the Pali by Thanissaro Bhikkhu.

The body you cannot recycle but the mind...

Our only refuge is the Buddha Dhamma.. Sooner or later we are all going to perish. That is the reality. Body you cannot recycle... But the mind "in good condition" (well trained) can be of good use.

Lay down this "burden"...

Even for a moment if we can lay down this "burden," the five aggregates, we can be free from dukka. However as these moments pass we are back in the samsara as our six senses continue to generate this burden with the help of our craving as it's main fuel. With insight gained through practice if we can somehow cut off this fuel completely, we then can lay this burden down forever and can be free dukka and from this samsara.

"Buddhism teaches that a craving for things outside ourselves causes an unhappy pointless search for security"- Tiger Woods

"Buddhism teaches that a craving for things outside ourselves causes an unhappy pointless search for security," Woods said, adding that he had drifted from the teachings in recent years. "It teaches me to stop following every impulse and to learn restraint. Obviously, I lost track of what I was taught."
-Tiger Woods, 19th February, 2010
http://newsblogs.chicagotribune.com/religion_theseeker/2010/02/tiger-woods-talks-of-return-to-golf-buddhism-.html
newsblogs.chicagotribune.com

How does a monk know moderation in eating?

"There is the case where a monk, considering it appropriately, takes his food not playfully, nor for intoxication, nor for putting on bulk, nor for beautification, but simply for the survival & continuance of this body, for ending its afflictions, for the support of the holy life, thinking, 'I will destroy old feelings [of hunger] & not create new feelings [from overeating]. Thus I will maintain myself, be blameless, & live in comfort.' This is how a monk knows moderation in eating."

How does a monk guard the doors to his sense faculties?

"There is the case where a monk, on seeing a form with the eye, does not grasp at any theme or variations by which — if he were to dwell without restraint over the faculty of the eye — evil, unskillful qualities such as greed or distress might assail him. He practices with restraint. He guards the faculty of the eye. He achieves restraint with regard to the faculty of the eye.

"On hearing a sound with the ear...

"On smelling an aroma with the nose...

"On tasting a flavor with the tongue...

"On feeling a tactile sensation with the body...

"On cognizing an idea with the intellect, he does not grasp at any theme or variations by which — if he were to dwell without restraint over the faculty of the intellect — evil, unskillful qualities such as greed or distress might assail him. He practices with restraint. He guards the faculty of the intellect. He achieves restraint with regard to the faculty of the intellect. This is how a monk guards the doors to his sense faculties.

Aparihani Sutta: No Falling Away

translated from the Pali by

Thanissaro Bhikkhu

http://www.accesstoinsight.org/tipitaka/an/an04/an04.037.than.html

All about the mind...

Like a fish pulled from its home in the water & thrown on land: this mind flips & flaps about to escape Mara's sway.

Hard to hold down, nimble, alighting wherever it likes: the mind. Its taming is good. The mind well-tamed brings ease.

So hard to see, so very, very subtle, alighting wherever it likes: the mind. The wise should guard it. The mind protected brings ease.

Wandering far, going alone, bodiless, lying in a cave: the mind. Those who restrain it: from Mara's bonds they'll be freed.

-Dhammapada

The tears you have shed...

What do you think, monks: Which is greater, the tears you have shed while transmigrating & wandering this long, long time (samsara) — crying & weeping from being joined with what is displeasing, being separated from what is pleasing — or the water in the four great oceans?"

"As we understand the Dhamma taught to us by the Blessed One, this is the greater: the tears we have shed while transmigrating & wandering this long, long time (samsara) — crying & weeping from being joined with what is displeasing, being separated from what is pleasing — not the water in the four great oceans."

"Excellent, monks. Excellent. It is excellent that you thus understand the Dhamma taught by me.

"This is the greater: the tears you have shed while transmigrating & wandering this long, long time (samsara) — crying & weeping from being joined with what is displeasing, being separated from what is pleasing — not the water in the four great oceans.

Assu Sutta: Tears
translated from the Pali by
Thanissaro Bhikkhu

http://www.accesstoinsight.org/tipitaka/sn/sn15/sn15.003.than.html

Just like a cloth, dirty & stained...

"Just like a cloth, dirty & stained: Its owners give it over to a washerman, who scrubs it with salt earth or lye or cow-dung and then rinses it in clear water. Now even though the cloth is clean & spotless, it still has a lingering residual scent of salt earth or lye or cow-dung. The washerman gives it to the owners, the owners put it away in a scent-infused wicker hamper, and its lingering residual scent of salt earth, lye, or cow-dung is fully obliterated.

"In the same way, friends, even though a noble disciple has abandoned the five lower fetters (see labels), he still has with regard to the five clinging-aggregates (see labels) a lingering residual 'I am' conceit, an 'I am' desire, an 'I am' obsession. But at a later time he keeps focusing on the phenomena of arising & passing away with regard to the five clinging-aggregates: 'Such is form, such its origin, such its disappearance. Such is feeling... Such is perception... Such are fabrications... Such is consciousness, such its origin, such its disappearance.' As he keeps focusing on the arising & passing away of these five clinging-aggregates, the lingering residual 'I am' conceit, 'I am' desire, 'I am' obsession is fully obliterated."

Khemaka Sutta: About Khemaka
translated from the Pali by
Thanissaro Bhikkhu

Sunk in confusion

Staying attached to the cave, covered heavily over,1 a person sunk in confusion is far from seclusion — for sensual pleasures sensual desires2 in the world are not lightly let go.

......

.....Doing nothing for which he himself would rebuke himself, the enlightened person doesn't adhere to what's seen, to what's heard. Comprehending perception, he'd cross over the flood — the sage not stuck on possessions. Then, with arrow removed, living heedfully, he longs for neither — this world, the next.

Guhatthaka Sutta: The Cave of the Body
translated from the Pali by
Thanissaro Bhikkhu

The body is a nest of...

Fully worn out is this body, a nest of disease, and fragile. This foul mass breaks up, for death is the end of life.
-Dhammapada

The Earth Property...

The Earth Property

"And what is the earth property?

The earth property can be either internal or external.

Which is the internal earth property?

Whatever internal, within oneself, is hard, solid, & sustained [by craving]: head hairs, body hairs, nails, teeth, skin, flesh, tendons, bones, bone marrow, kidneys, heart, liver, pleura, spleen, lungs, large intestines, small intestines, contents of the stomach, feces, or whatever else internal, within oneself, is hard, solid, & sustained: This is called the internal earth property. Now both the internal earth property and the external earth property are simply earth property. And that should be seen as it actually is with right discernment: 'This is not mine, this is not me, this is not my self.' When one sees it thus as it actually is with right discernment, one becomes disenchanted with the earth property and makes the mind dispassionate toward the earth property.

"Now there comes a time, friends, when the external liquid property is provoked (see the post below), and at that time the external earth property vanishes. So when even in the external earth property — so vast — inconstancy will be discerned, destructibility will be discerned, a tendency to decay will be discerned, changeability will be discerned, then what in this short-lasting body, sustained by clinging, is 'I' or 'mine' or 'what I am'? It has here only a 'no.'

Maha-hatthipadopama Sutta: The Great Elephant Footprint Simile
translated from the Pali by
Thanissaro Bhikkhu