If we want to study Buddhism, we should begin with a, b, c, that the original mind when delivered from the womb, there was no defilement, sense desire (Kilesa), clinging (Upadana), but how do they arise? Consider this as an important subject for the talk today, Saturday, what the heart of Buddhism is.
A baby is born with a mind empty of defilements, craving (Tanha), or sense desire, the Buddha stated. Where? But then the mind is effected by the good tastes received from the six senses (Ayatana), creating sense desire, craving (Tanha) , sense desire, then become the clinging (Upadana). I want this or that as mine, defilements arise--greed (Lobha), hatred (Dosa), and delusion (Moha).
Because of the selfishness, greed arises. This is the first defilement; not getting what one wants, creating anger (Kodha), or hatred (Dosa) which becomes the second defilement. Not knowing about these things creates delusion (Moha), that is, ignorance, it becomes a feeling of enjoyment with delusion.
Therefore, babies begin to accumulate greed, hatred, and delusion little by little. When it starts, is hard to pinpoint, but we can say that as children grow up, they get used to the feeling, when in contact with sense objects, it may be good-not good, satisfied-not satisfied. If they are satisfied, the desire to have arises, if not satisfied, the desire to get rid of it. If they are undecided, but still clinging to the value or meaning, doubt and expectation arise. These defilements begin to arise in them. They lost the sense of being empty of ‘self’.
Each time greed, hatred, or delusion arises; it becomes “Anusaya,” accumulation. An accumulation of greed is called “Raganusaya”---habit of greed. When it arises each time; it accumulates. Please remember whichever defilement arises once, it becomes an accumulation (Anusaya). If we have hatred (Dosa) once, it accumulates, is called, “Patighanusaya.” If we have delusion (Moha), is called “Avijjanusaya”---habit of ignorance.
Thus, we have greed, hatred, and delusion. We build up the habit of greed, hatred, and delusion all the time. Children grow up with these habits, till they start to run and become teenagers. How much they would accumulate, just think about it? When defilement arises and disappears, it doesn’t disappear completely. It leaves residue to become a trait (Santana).
So, let everyone looks into there own trait, what, and how much defilement does one accumulate? Any defilement is shameful and should be cut off. Remember that while we are growing up, once defilement arises, it accumulates. Having it again, it accumulates again, depending on that defilement. That’s why we have habits of greed, anger, delusion, filled up to the top of the trait, this is in people’s language. In Dhamma language, it’s called, readiness to arise, nothing stands still.
To say that the accumulations stand still in the trait all time is incorrect, according to the principle of Buddhism. But in people’s language, we have to say that way; the accumulations stand still in the trait all the time. Everyone has this problem.The more the accumulations, the less of the emptiness of “me” and “mine.”?
Please understand this well, “good taste”/ “deliciousness,” that contacts with the six senses, creates accumulations, habits for more defilement. When the accumulation increases, it fills the trait. It pushes and flows out. The part that flows out is called “Asava.” It is as if we fill water in a container, until it overflows, or if it has holes, it pushes out, more and more.
The more the accumulation, the more it flows out. So, when the feeling of greed, anger, or delusion passes by, it immediately jumps out. That is why the defilement arises quickly as if lightning. Greed, anger, or delusion arises just like lightning, because a lot of accumulations in the trait. The outflow of ‘Asava’ arises easily. Do we know that we are living this way? Our daily life is this way? A lot of accumulations ready to flow out as defilements, as fast as lightning. When we have this problem, what should we do?
The way to solve the problem has to be the opposite. When greed is just about to arise, keep it under control, don’t allow it to arise. There won’t be any accumulation, instead , the defilement decreases. It creates the opposite effect; the habit of no greed increases one unit. The same is true for anger or delusion. If we have more controls of greed, anger, or delusion, we would have more habits of non- greed, non-anger, and non-delusion. In trying to do so is called, ‘building perfection’ (Paramita). Who is building this kind of perfection? You all are sitting here, which one of you do know and try to build perfection this way? I’m afraid that if no one tries all the time, the defilement, or Tanha, then has the advantage, which causes the outflow (Asava).
Do use mindfulness and comprehension to control when greed, anger, or delusion is just about to arise. Keep it under control every time. The accumulation doesn’t increase, nor the habits, but the outflows (Asava) will decrease. Habits and perfection (Paramita) of non-defilement part, the part that leads to Nibbana increases. Therefore, do accumulate perfection (Paramita), and keep greed, anger, or delusion under control every time it passes our mind.
How do we live? Those who live in the village, in the temple, we all have sense contacts through the eyes, ears, nose, tongue, and body. We don’t pay much attentions to them, let them be on the defilement side. When defilement arises, it accumulates; it becomes the outflow (Asava), and pushes out as defilement (kilesa), as fast as lightning, every time there is contact. Now, let me reverse it to “No,” keep them under control: No- greed, No-anger, No-delusion. The accumulation decreases, perfection (Paramita) increases and defilement (Kilesa) decreases.
This is about the heart of Buddhism, a, b, c, which should be the starting point. In the past, we didn’t have any interest to study in this way, or to start from here. So, it went in different directions. I think at the year-ends we should reflect on this. Is it a shame or is it a joy?
This is the heart of Buddhism. When we were born, there was no defilement, no “I” or “my”, but it builds up and accumulates more and more everyday, until it becomes habits and outflows (Asava).
If we think about it, it’s sad. Let’s try to come back to the point, where there is no ”I,” or “my,” just like when we were born. The heart of Buddhism is the emptiness of defilement, “I,” or “my”; it’s the original mind of the newborn. But, later we build up a new thing, that is, “I” or “my,” more and more, and this feeling builds up. It
’Is every one of us sitting here. We accumulate “I” or “my” until it becomes defilement and destroys others and us or are troublesome for others and ourselves.
Here, in order to know the secret about this subject a little bit more. We have elements: earth, water, fire, air, consciousness that the nature give us as the resources. What nature gives us, we should develop rightly. But for some reason, it’s hard to say what the cause is. It may be because of ignorance, no wisdom, and no mental development that lead us to defilements and sufferings.
When the 6 elements: earth, water, fire, wind, air, or consciousness, have opportunity, they perform their duty, when this happens, it is called ‘birth’. The highest level of teaching in Buddhism stated that arising and ceasing of the six elements happens all the time. The Buddha meant that when the elements perform their duties; they are born.When they finish the duties; they cease.
Those who do not know may think that the elements are here all the time, this is what they say in people’s language. It may be true that they are here all the time as elements, but in the highest Dhamma, they arise only when they perform duties, and cease when they finish the duties.
Earth, water, fire, wind, air, and consciousness elements, when they have a chance, they arise as feelings, or thoughts. At the first level is called the Twelve Spheres (Ayatana), all six elements arise to do the duties through eyes, ears, nose, tongue, body, and mind. When performing through the eyes, eye-sense-base arises, after it arises, it ceases. It happens through ear, nose, and so on. When the elements perform the duties, they become the six senses (Ayatana): eye, ear, nose, tongue, body, and mind, to perceive sense-object.
They become five aggregates (Pancakkhandha). Form, when performs duty it becomes form- aggregate, by acting as the sense-base, arising feeling (Vedana); feeling-aggregate, perception; perception- aggregate, mental formation (Sankhara); mental formation-aggregate, consciousness performs duty all the time as consciousness-aggregate. Now, we have five aggregates: form, feeling, perception, mental formation, and consciousness. They are all illusions, because nothing really exists, just temporary formations for each case, then cease.
Therefore, the six senses (Ayatana) arise and cease, aggregates arise and cease, form aggregate arises, then ceases, so too feeling, perception, mental formation, and consciousness. Each aggregate arises and ceases like this.
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