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Herein, monks, a monk knows the consciousness with lust, as with lust; the consciousness without lust, as without lust; the consciousness with hate, as with hate; the consciousness without hate, as without hate; the consciousness with ignorance, as with ignorance; the consciousness without ignorance, as without ignorance; the shrunken (i.e. rigid and indolent) state of consciousness as the shrunken state; the distracted (i.e. restless) state of consciousness as the distracted state; the developed state of consciousness as the developed state; the undeveloped state of consciousness as the undeveloped state....
Mindfulness of mental objects -- the fourth of the four foundations of mindfulness:
of suffering.
Herein, monks, when sense-desire is present, a monk knows, "There is sense-desire in me," or when sense-desire is not present, he knows, "There is no sense-desire in me." He knows how the arising of the non-arisen sense-desire comes to be; he knows how the abandoning of the arisen sense-desire comes to be; and he knows how the non-arising in the future of the abandoned sense-desire comes to be.
When anger is present, he knows, "There is anger in me."... (as above for sense-desire) ... When sloth and torpor are present ... When agitation and worry are present ... When doubt is present ... (as above)."
Herein, monks, when the enlightenment-factor of mindfulness is present, the monk knows, "The enlightenment-factor of mindfulness is in me," or when the enlightenment-factor of mindfulness is absent, he knows, "The enlightenment-factor of mindfulness is not in me"; and he knows how the arising of the non-arisen enlightenment-factor of mindfulness comes to be; and how the perfection in the development of the arisen enlightenment-factor of mindfulness comes to be.
This paragraph on mindfulness is then repeated in the same wording for the remaining six enlightenment-factors, i.e. investigation of reality, energy, happiness, tranquillity, concentration, and equanimity. These seven bear the title "enlightenment-factors" as they are said to be the essential states for the realization of Nibbana.
Leaving the Satipatthana Sutta for a moment, we note another of the Buddha's sayings:
"Is there a way, monks, by which a monk without recourse to faith, to cherished opinions, to tradition, to specious reasoning, to the approval of views pondered upon, may declare the Final Knowledge (of Sainthood)?... There is such a way, O monks. And which is it? Herein, monks, a monk has seen a form with his eyes, and if greed, hate or delusion are in him, he knows: 'There is in me greed, hate, delusion'; and if greed, hate or delusion are not in him, he knows: 'There is no greed, hate, delusion in me.' Further, monks, a monk has heard a sound, smelled an odour, tasted a flavour, felt a tactile sensation, cognized a mental object (idea), and if greed, hate or delusion are in him, he knows: 'There is in me greed, hate, delusion'; and if greed, hate or delusion are not in him, he knows: 'There is in me no greed, hate, delusion.' And if he thus knows, O monks, are these ideas such as to be known by recourse to faith, to cherished opinions, to tradition, to specious reasoning, to the approval of views pondered upon?"
"Certainly not, Lord."
"Are these not rather ideas to be known after wisely realizing them by experience?"
"That is so, Lord."
"This, monks, is a way by which a monk, without recourse to faith, to cherished opinions, to tradition, to specious reasoning, to the approval of views pondered upon, may declare the Final Knowledge (of Sainthood)."[37]
Thus far we have discussed how one achieves insight as the first step towards eliminating unwholesome feelings and motivations. Following insight one must totally confront these newly discovered feelings and acknowledge them fully and impartially. One must see their true nature devoid of any emotional reactions (such as guilt or craving) and devoid of preconceived notions about their good or evil qualities. In other words, complete attention is focused on the feeling itself in order that one may examine it objectively in its naked reality, free of any cultural and personal assumptions as to its desirability. This achievement results from the Satipatthana practices described above.[38]
As an example, in a typical case of anger one is cognizant of being angry, yet a much greater amount of attention is directed outward. Most typically the angry mind quickly perceives and dwells upon the objectionable and offensive features of some other person (or persons). And in so doing indignation, resentment, and anger increase. These objectionable features of the other person may be fancied, exaggerated, or real, but in any case, were it not for the anger such preoccupations would not have arisen. The Buddhist approach is to turn attention to the real problem -- the anger. One reflects, "I am angry."..."I am doing this because I am angry."..."I am having these thoughts because I am angry." In so doing one avoids dwelling on alleged injustices, etc., and thereby does not intensify the hatred. This reflection continues, "This is anger." ... "It is real; it is intense." ... "It is a feeling." ... "It has no reality outside of my own consciousness." ... "Like all feelings, it will soon diminish." ... "I experience it but am not compelled to act on it." With practice one finds that though anger still arises, its effect is diminished. Its influence is no longer as strong. In the case of painful emotions, such as humiliation, it is advantageous to also reflect, "This is most painful." ... "I do not like it; but I can confront it." ... "I can endure it." ... "Even though it is unpleasant, I can tolerate it." In instances of greed and passion it is often fruitful to consider "Is this truly pleasurable?" ... "Is it rewarding?" ... "Am I now happy?"
It should be noted that this important technique can also be employed in the course of daily living without unusual powers of concentration or formal meditation practice.
In the words of the Buddha:
There are three kinds of feeling, O monks: pleasant feeling, unpleasant feeling, and neutral feeling. For the full understanding of these three kinds of feelings, O monks, the four foundations of mindfulness should be cultivated.[39]
In pleasant feelings, monks, the inclination to greed should be given up; in unpleasant feelings the inclination to aversion should be given up; in neutral feelings the inclination to ignorance should be given up. If a monk has given up in pleasant feelings the inclination to greed, in unpleasant feelings the inclination to aversion, and in neutral feelings the inclination to ignorance, then he is called one who is free of (unsalutary) inclinations, one who sees clearly. He has cut off cravings, sundered the fetters, and through the destruction of conceit, has made an end
If one feels joy, but knows not feeling's nature, Bent towards greed, he will not find deliverance. If one feels pain, but knows not feeling's nature, Bent towards hate, he will not find deliverance. And even neutral feeling which as peaceful The Lord of Wisdom has proclaimed, If, in attachment, he should cling to it, this Will not set free him from the round of ill. But if a monk is ardent and does not neglect To practise mindfulness and comprehension clear, The nature of all feelings will he penetrate. And having done so, in this very life Will he be free from cankers, from all taints. Mature in knowledge, firm in Dhamma's ways, When once his life-span ends, his body breaks, All measure and concepts will be transcended.[40]
After getting rid of sensual cravings and after uncovering, confronting, and relinquishing unwholesome emotions, there remains only one fetter to be resolved. This is narcissism, the infatuation for one's self, which results in egotism, and an endless quest for social recognition and self-exaltation. Perpetuating this fetter is the illusion that one has a true or unchanging self, the "real me." In reality there is no such entity; instead there are only feelings, sensations, and emotions, and once we gain full appreciation of this fact, once it becomes a living reality to us, narcissism diminishes. Among the Buddha's teachings are numerous passages like the following:
There is no corporeality, no feeling, no perception, no mental formations, no consciousness that is permanent, enduring and lasting, and that, not subject to any change, will eternally remain the same. If there existed such an ego that is permanent, enduring and lasting, and not subject to any change, then the holy life leading to the complete extinction of suffering will not be possible.[41]
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