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Venerable Ajahn Gavesako -
Talking about Suffering
This is a collection of notes taken during periods of reflection on working
with suffering. They were collected by a lay disciple from Bangkok who was
visiting Venerable Gavesako.
We see how desire and attachment are Mara. .
and when we are no longer deceived by these
things, then that is the Buddha.
Taking suffering as our teacher.
Don’t despise suffering. Don’t run away from it or be afraid. Suffering
warns us not to be complacent. Be wise. Know and see things as they really are;
see the truth. If we can bear with it, then the more suffering the better. This
way we won't have to be afraid of anything, but we must be patient and
persistent. We must be daring. Wherever there is suffering, observe it closely.
Suffering needs to be recognized. We must study it and look into it. If we
observe like this we will become aware of desire - tanha - and attachment -
upadana. Desire and attachment are what cause suffering, and this same
desire and attachment blind us to suffering. We suffer but we don't see
suffering. So we must make our minds resolute, go right inward in order to see
suffering.
When we see it we will know it clearly. There will arise nana-dassana,
knowledge
and vision according to reality; knowledge that it is only suffering that
arises, only suffering that exists, and only suffering that ceases. Other than
suffering, nothing arises and nothing ceases. Sabbe dhamma nalam abhinivesaya: all things are not worthy of clinging
to. Sabbe dhamma anatta: all things are not-self. Whatever arises must in time cease. If we can leave things be, let suffering;
go, neither delighting nor despising, there will be no suffering; or if there
is, it will be just as if there isn't.
Depression is a guest. This feeling of depression has just come for a visit; soon it will leave.
Having gone it will come again. If we don't attach to it, it won't stay. So we
don't delight in following our moods. When guests come, if we drive them away
they'll become angry; but we mustn't be too welcoming either, or they will
settle down to stay! Just let them be and they will leave of their own accord.
They're only visitors, they are not residents. If they come, we know thus: 'Oh,
they've come.' We note it and then leave them be. We establish our mind in
equanimity. Centre your mind, not delighting, not despising, not being
frightened; neither taking nor rejecting, just keep knowing. The goal is
non-suffering: a mind that is calm, clean and clear.
Have you ever experienced so much suffering that you wanted to
die? If we're suffering or depressed, we simply know that suffering or depression
exists. It's not necessary for thoughts to proliferate on it. We are patient and
observe those feelings - not taking delight in them, and not rejecting them
either. Holding our mind still, not letting it lean to the right or to the left.
Centring our mind. Just knowing. Sitting, just know; walking, just know. If we
keep observing we will begin to understand more clearly. We will see that these
things in themselves are empty. We will see that both suffering and depression
are merely sensations; they are not our self nor do they belong to us. It is
only clinging: clinging to the idea that one is depressed, to the idea that one
is suffering. Actually those things can change, and they will change of
themselves when new sensations arise. They are all aniccam, dukkam, anatta -
uncertain,
unsatisfactory and not-self.
We suffer because we cling. We experience suffering and depression only because of clinging
and attachment. We must lift our minds to do the work of enquiry using
patience and forbearance. If we closely observe the impermanent nature of these
feelings, in due course we will see they do change. When we see this, we will know what is meant by
sabbe dhamma
anatta - all things are not-self. Then we will see clearly.
Don't think that it's you that is suffering. Suffering is not
you; you are not suffering. Suffering doesn't abide
within you, and you do not abide in suffering. Suffering arises,
exists and ceases. We have the task of simply knowing that suffering arises,
knowing that suffering exists, and knowing that suffering ceases. Regardless of
however much suffering there may be, if we can observe in this way we will be
able to bear with it; we must endure. A wise person can endure suffering.
Dhamma is taking things 50%. If we have thoughts like: 'That person is wrong; they shouldn't have done
such a thing'; remember first that we may also be wrong; they may not be wrong
at all. Take it only 50%. Considering like this we won't allow our thoughts to
cause us to suffer. If someone tells us: 'They've been saying horrible things about you,' or
'Such and such a person is really awful,' don't believe it 100% - but don't
reject it either. Take it only 50%. Don't get caught in reacting and feeling
unhappy. They may not have actually said such things; the person relating the
stories may just be giving their own version. Don't act on other people's
thoughts. Often we become angry and upset for no reason other than our own
thinking. Be mindful and consider carefully before taking action.
If you are doing something for your partner and at the same time thinking:
'This is totally unreasonable. Why did they ask me to do such a thing. ..?',
this is not right. Don't react like that. Don't hold onto such feelings just
because it appears unreasonable. They may not have meant what you thought
they meant. Thoughts are all aniccam - uncertain; they change. Your
partner may change their mind; they may have misinterpreted their own thoughts
or have not meant what they said. Don't allow these feelings to confuse you. If
we are mindful, we won't suffer. Don't believe anything 100%; not ourselves, not
another, not any condition. Don't be upset or frightened. Don't be surprised at anything you hear or
see. Remember: everything is uncertain; only take it 50%.
If you are still suffering, you must look even closer. Contemplate the Four Noble Truths regularly. If we are still suffering it
means we still don't have Right View. When suffering arises, we look inward, not
outwards and we don't blame others. We just look at our own body and mind. Look
and see how desire and attachment are the cause of suffering. They are Mara; our
most bitter enemies. Tackle those thoughts with persistence. Know those
thoughts. When we know them for what they are, we will be untroubled. We won't
become upset. We will no longer be deceived by these things and won't cling to
them. Instead, there will be established the One Who Knows, the Awakened One,
the Radiant One. There! That's the Buddha. You don't have to search elsewhere.
Even if you have to pay for this with your life, it's worth it.
We must have Right Thought and Right View. Whatever we are doing, we must have mindfulness, clear comprehension, and
satisfaction. If we are sweeping the floor, the act of sweeping the floor is the
most important thing in the world; anything else is of no importance. When we
are sweeping the floor, we know we are sweeping the floor - we are mindful
of the act of sweeping the floor. We must do it with total satisfaction. If we are squeezing the juice from oranges, the act of squeezing the juice
from oranges is the most important thing in the world; anything else is of no
importance. When we are squeezing the juice of oranges, we know that we
are squeezing the juice of oranges. We are mindful of the act of squeezing the
juice of oranges. We must do it with total satisfaction. Whatever it is that we are doing, sweeping the floor, squeezing juice,
cleaning the bathroom; this is our practice. We must not think that we do what
we do just to please others. Do not think that we have to do it. Do not
be worried by what other people might think. We do that which it is our duty to
do. And we always do our best. If we look at things this way, if we think in
this way, then we won't suffer. We will know peace. We will have great happiness
all the time. This is Right Thought and Right View.
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