10 Points for Self-Examination (AN.X.193)

Wong Weng Hon

Purport:

In the modern industrial production, material qualities, labour qualities and control of overheads  are regulated by the regulating and overseeing mechanism of TQM (Total Quality Management). Such TQM system produces quality manufactured goods which help the manufacturing corporation break even and maintain  profit margin in order to maintain a sustainable business concern. Likewise, Gotama Buddha also  recommends a spiritual TQM to regulate the quality of human development in order to produce excellent human being in terms of wisdom and virtue. The Exalted One recommends a check list of ten spiritual standards by which a Buddhist practioner can measure and regulate himself or herself the development of his or her own spiritual standards. The list of evaluation and regulation standards for Buddhist practioners especially for meditating yogis are furnished as follows :       

A Buddhist yogi can constantly check his or her r spiritual standards in the course of treading on the Noble Eight Fold Path whether he or she is :

1. Greedy or convetous
2. Full of ill-will
3. Slothful or idle
4. Excited
5. Doubtful
6. Angry or full of hatred
7. Mentally defiled or corrupted
8. Bodily restless
9. Lazy
10. Unconcentrated

If the response is many ‘Yeses’, the yogi urgently needs to appease his or her mind because the mind is noisy or is not silenced spiritually.  The mind can be appeased by undertaking the mindfulness meditation (satipațțhānabhāvanā). Mindfulness meditation on the Four Foundations of Mindfulness or any other method  can be practised to tame or subdue one’s perturbed mind. A perturbed mind is metaphorically compared to  a stock market which is fluctuating incessantly due to the influence of external conditions. The ups and downs of the world stock market are created by the fluctuating minds of the buyers and sellers. The stock market mirrors the changeable states  of the perturbed human mind influencing their buying and selling decisions. Hence, we can learn Dhamma from a stock market. In fact, we can learn Dhamma everywhere because every perceived  phenomenon is conditioned by impermanence and insubstantiality governed by the Law of Dependent Co-arising. The mental state varies according to the external environmental stimuli. The main objective meditation is to appease the mind through tranquility and insight at all times even though the external stimuli are changing all times.

We can also learn Dhamma by observing the Ocean as the eternal Principle  and its waves as the impermanent and insubstantial phenomena. When the wind in the external environment is blowing, the waves are formed. Metaphorically compared, the wind is compared to ignorance (avijjā) and the waves are likened to the sentient beings. The sentient beings are conditioned phenomena of  five aggregates.  When wind ceases blowing, the Ocean becomes calm and the waves merge with the Ocean. The waves have reunited with the Ocean from which they originate. Mahāyāna Buddhistly put, the original calmness of the  Ocean is metaphorically akin to Buddha-nature. Buddha-nature is the essence of non-grasping upon of  the five aggregates or the innate complete silence of the human mind known as Nirvāṇa. Theravāda Buddhistly put, the original calmness of the Ocean is the innate Insubstantiality (Anattā) of the five aggregates. The superimposition of notion of I or Mine or self-centric ego is the wind created by sentient beings. When the self-centric ego is completely annihilated, the mind is completely silenced or appeased.

The ten mental states listed in the yogi performance check list are actually the detailed analysis of five hindrances (pañcanīvaraṇānis). The five hindrances are sensual desire (kāmacchanda), anger or ill-will (byāpāda), sloth-torpor or boredom (thīna-middha), restlessness or worry (Uddhacca; Kukkucca) and doubt (vicikicchā). The five hindrances are the corruptions or cankers  of the mind. They are weakeners of human wisdom because they arouse the emergence of human self-centric ego. Self-centric ego conceals the eternal Truth and impedes the development of insightful wisdom.

An non-meditating ordinary worldling without spiritual wisdom is constantly perturbed by these five hindrances. Tranquility meditation (samatha bhāvanā)  suppressed these five hindrances. The wisdom (paññā) of insight (vipassanā) developed from insight meditation will annihilate these five hindrances totally. The five hindrances are obliterated by wisdom of insight developed from insight meditation (Vipassanābhāvanā). The five hindrances perturb the mind because the untrained mind is directed and empowered by self-centric ego. Wisdom of insight effaces this self-centric ego when the yogi attains self-enlightenment or gnosis. A liberated yogi is considered well trained.

After the self-centric ego has been effaced, the five hindrances are displaced by the seven factors of enlightenment. The seven factors of enlightenment (Bojjhanga) are  mindfulness (sati), discrimination of states (dhamma-vicaya), energy (viriya), rupture (pīti), tranquility (samatha), concentration (samādhi) and equanimity (upekkhā).

Sensual desire refers to craving. Craving is carnal or selfish desire  directed and empowered by self-centric ego. Craving is attachment to pleasant objects producing greed. Only selfish or egoistic desire is suppressed  by tranquility and  eliminated  insight. Selfless actions are altruistic actions benefiting oneself and others. It is motivated by boundless lovingkindness (mettā), compassion (karuṇā) and appreciative joy (muditā) supported by equanimity (upekkhā). Non-discriminative  lovingkindness, compassion, appreciative joy and equanimity are selfless desires to benefit others. They are highly  recommended to harmonize human relationships and highlighted in Gotama Buddha’s teaching.

However, craving is selfish desire rejected by Goatma Buddha. Craving defiles the mind.  The Exalted One  metaphorically compares craving with an unclear mind of looking for a clear reflection in the  water mixed with lac, tumeric and dyes which is a highly sullied water. One cannot sees clearly one’s image on the surface of  a pond with highly polluted water. Likewise, craving conceals the one’s True Self. The True Self is Non-self (Insubstantiality) of human personality.

Anger or ill-will is aversion towards unpleasant stimuli or unpleasant objects . It is feeling of malice towards others. Malevolence bears harmful intentions towards others. An agitated person has a great propensity to transgress the five precepts which protect from him or her  the commission of the five grave evils. The five great evils are killings, thefts, sexual-misconduct, untruthfulness and self-intoxications. Gotama Buddha metaphorically likens anger or ill-will to boiling water. When water is boiling, it is difficult to see clearly one’s face image on the surface of the water.  The water bubbles and  vapour obscure the eyesight. Likewise, anger or ill-will conceals one’s True Self. The True Self is the Insubstantiality of the five aggregates.

Sloth-torpor or boredom is half-hearted action with little or no concentration. The mind is scattered and wandering. The mental focus is weak. There is the absence of one-pointed concentration. He is lazy or indolent and unwilling to work. He is not active. He has no energy or enthusiasm.  Gotama Buddha metaphorically compares sloth-torpor or boredom to water covered with plant and algae. The plant and algae veil the eyesight and prevent the eyes from seeing one’s face image on the surface of the water clearly. Likewise, sloth-torpor or boredom conceals one’s True Self. The True Self is Anattā. Anattā is the unity of existence of the five aggregates.

Restlessness is inability to calm the mind. Worry is anxiety about something . Over-excitement is also a form of restlessness. When the mind is not tranquil, the mental absorptions (jhānas) can not be attained. There are four basic mental absorptions (jhānas) and four higher of attainments. Gotama Buddha metaphorically  likens restlessness to wind  churning up water producing heaves and ripples. The heaves and ripples prevent one from seeing one’s face  image clearly on the surface of the water. Likewise, restlessness veils the view of Anattā. Anattā is the dependently co-arisen Unity of Existence.

Doubt is lack of conviction or faith in the Dhamma. One has no trust or confidence in the Triple Gem, the Four Noble Truths and the Noble Eight Fold Path. Another common doubt is the lack of self-confidence that one will succeed in the Buddhist cultivation to actualize self-enlightenment or Gnosis. Gotama Buddha metaphorically likens doubt to water that is turbid, unsettled, muddy, and placed in the dark. Likewise, doubt or absence of faith impedes the right vision of Anattā. Anattā is the Truth of Egolessness underlying the Unity of Existence.