Those of peaceful mind, discerning,
Mindful, given to meditation (Jhana),
Clearly see things rightly
And long not for sensual pleasures.
Those peaceful ones, delighting in diligence,
Who see fear in negligence,
Are incapable of falling away
And are close to Nibbána.
[Itivuttaka 2.45]
Those who know and see arising of craving directly, let go right then. These are the ones of peaceful mind. Now how one knows and sees craving? One has to observe the mind constantly and see where it is leaning when phenomena hit our awareness. This could be thought, feeling, emotions, sound, ideas, imaginations etc. A mind invaded by craving is always leaning this way or that way, i.e. it likes something, or it does not. It may be a very gross movement of mind or a subtle reaction. Or the mind simply shuts off by showing indifference. All these attitudes are reactions of mind that are manifestations of craving towards things that enters the awareness of mind. One let’s go of craving by not forcefully suppressing, or evading them—but mindfully being aware and simply not keeping attention on them. This is a very important point. Trying to suppress phenomena by reactions or force causes craving to grow rather than subside. Then one observes that there was some subtle tension or tightness in mind because of those phenomena. One then relaxes mind and body by releasing any tension in body. The above covers the attitudes of “Those of peaceful mind, discerning”.
Now, being mindful is having that observation of mind that is neither too lax nor too energetic. The Buddha gives a simile of holding a quail by hands. Need to be very gentle but keep it with us. Basically, need to have a relaxed attitude but with keen interest in meditation object. The object of meditation can be mindfulness of lovingkindness or breath or observation of elements, five aggregates and so on. Personally, I have been trained with mindfulness of lovingkindness and I find it very good practice in many ways. But the key is the attitudes towards the meditation object.
After we practice for some time this way, the mind becomes settled in nice and comfortable way. The hindrances do not find any footing in mind as we are not paying attention to them and relaxing any tension or tightness as they arise. Let’s say the mud in the water of a pond is gradually settling and clear water appearing in front of our awareness. What we see is, it is pure and empty of all distractions caused by the hindrances. This state of mind is called Jhana. Now the mind is ready to observe things as they really are. What is the reality of phenomena? They are nothing external to our mind, actually they arose because of mind reacting to the situations. When one realises this through direct experience, Cessation or Nirodha occurs—the culmination of the Noble Eightfold Path. So, knowing and seeing Jhana is extremely important in this path.
Right. If one sees the happiness that arise from letting go of craving, one will know what this exactly means. Basically, the happiness or pleasure from letting go—or from Jhanas—is far more superior than that we experience from sense pleasures. Why? Because there are no sensual thoughts, no aversion, no excitement, no lustful intensions, and all the worldly pursuits containing traces of greed, hatred and delusion. Mind experiences this other-worldly joy or happiness and they ooze and overflow through each cell of the body. The Buddha and his disciples were nourished by this sublime happiness; therefore, they did not look for sensual happiness and were content living in secluded places and forests.
Now peace becomes second nature for these meditators. They do not make peace or try to be peaceful. They see that peace is something that is the outcome of mind’s disassociation with phenomena, not taking things personally and stepping out of the way of mind’s attempt to get involved with them. They do act in a way to maintain the balance of mind that naturally leads to peace within. And they are unremitting in their commitments to maintain the composure by adjusting energy and others of the seven awakening factors. They live a harmonious life that is in concord with society and the nature through maintaining the five or more precepts all the time. They know what is pain personally and remain ever mindful not to cause any pain to anyone ever. This includes being loving and kind to all and oneself. They know any attempt to inflict pain causes restless and remorse to arise and it takes a lot of time and effort to regain the composure of mind if it digresses away from the practice of the right effort. They are careful and mindful to keep the practice going and continually purify the mind.
Those who live a life mindfully practicing the right effort and have experienced the results of the path, they know the Four Noble Truths personally. When someone enters a state called Cessation (Nirodha) and wakes up from it, one knows exactly how the universe and the world of experiences arise. They have no doubt that there is no other way to arrive at the truth. The degree of awakening to this experience deepens with each minute of practice. Essentially this is what the Buddha is saying here. One has now taken a slow boat leaving the Samsara behind and will inevitably reach the state of Nibbana at some point in this life or next few.
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