dukkha - 2 Part
Sister Ajahn Jitindriya
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FOR FREE DISTRIBUTION ONLY.
Translated by Gabriella De Franchis
From the book "Freeing the Heart", available from the website www.amaravati.org .
Dukkha: a cause for the manifestation of faith
I talked about this, because the contemplation of dukkha is the most important part of my practice. Some consider that this approach is very pessimistic, and sometimes it may appear (all go through periods rather pessimistic and too optimistic periods), but also a realistic approach, this is our actual experience.
It is, in fact, a technique that brings us fully in the present. We tend to ignore much of what we feel, we have not developed the ability to bear the pain, we do not have the confidence to really feel what we feel - and to 'trust' mean what Buddha called saddha : faith, trust, responsibility. In order to really experience what is going to be fully present, we need saddha, because the presence of mind let go of the usual attachment to the past and the future, let go his grip on our world and our lives. Let go of the fact of trying with all our strength to make our lives comfortable, bearable, happy, let go of the tendency to want to create our world, to keep things under control and to avoid suffering.
Be fully present in the moment means that we really let go of that habit mental, that energy of 'becoming', that feeling of projecting themselves in the future - which may be the next moment or the next time or usually thought of what I will do tomorrow or what might happen in ten years. As you progress in meditation we can all experience moments of mindfulness and to recognize the peace of that moment, but the difficulty is that support it and avoid dualistic conceptual creations and notions such as 'I' and 'the world' the block.
There is nothing inherently wrong with the ego and the world, rather it is ignorance that accompanies the habit to make mental projections, it is attachment to their ideas that makes us stay in the dark and in the creation of cyclic pain. Until we will be free of this cyclical, we do not experience the full and complete liberation, the Buddha says that possible and available. So practice means continuing to find ways to break this cyclic, to support the gaps of becoming, to increase our faith, increase our confidence.
In a collection of teachings of the Buddha describes dukkha as a condition because it occurs saddha, which is that faith, trust. We must bring our awareness to that point of dukkha, of dissatisfaction presente nel momento e sviluppare la consapevolezza conoscitiva; è questa la situazione nella quale si può iniziare a trovare la liberazione da dukkha.
Inevitabilmente dukkha e' doloroso perché noi siamo legati a quell'esperienza, ci combattiamo, ci identifichiamo, e c'è un certo grado di attività inconscia che ci tiene vincolati, e questo sia nel caso di un dolore fisico, mentale o emotivo che ci può capitare di provare, sia che si tratti di grandi traumi o soltanto di piccole cose.
Proprio come nella meditazione, quando ad esempio ci troviamo coinvolti in un flusso di pensieri o quando stiamo solo osservando come è la nostra mente quando si sente intrappolata, bloccata, legata o in difficoltà - Dell''io any perception 'is limiting, binding and implies a feeling of pain. We need to get to the point of being fully aware of this and begin to know him as is.
means that, first of all, perhaps we need to get right in the heart of the struggle, hard thing to do because often we tend to make judgments like: "This is not right, this is not the path I should rid myself of these things ". But these are not conscious thoughts are just attitudes, hidden assumptions ill. We must begin to see: "What is the relationship I have with this fight is going on?", We must begin to feel really, to be inside and recognize that this is dukkha, this is pain, this is the feeling, this is the discontent, this is the sorrow, this is anger.
(continued)
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