lucid24.org home EBpedia📚 DWTD☸ all   
an anxious monk in a monastery courtyard grabbing the tail of a huge snarling spike-collared bulldog, trying to wag the dog with it

Don’t Wag the ☸Dharma
”tail wagging the dog”

The dog should wag the tail.
If you have the tail wagging the dog,
it means the servant is in control of the master,
instead of the other way.
+

1 – dharma wagging the Dharma

dharma should be subservient to the Dharma,
not the other way.
Dharma should be the one that delegates to a committee of many dharmas as needed.
When you have dharma in control and making Dharma bend to its will,
then you get watered down Buddhism,
distorted Buddhism,
or completely broken Buddhism.
+

2 – DWTD☸: Seeing dhamma (phenomena) instead of ☸Dhamma

all
Seeing dhamma (phenomena) instead of seeing ☸Dhamma as it truly is every moment leads to joyless boredom.
+

2.1 – Exhibit A from this yogi living in a monastery

A meditator reported the following.
What could they be going through or what could be the explanation for it?
After about 2 months of practicing both walking and sitting meditation
(insight meditation of the observation of arising and vanishing of phenomena),
it seems that I have entered a mental state where there is just sheer boredom.
In the first few weeks, there were periods of joy and rapture at the noticing of phenomena arising and vanishing.
The mere seeing of the impermanent nature of phenomena caused deep contentment and tranquility to arise in the mind.
I was enthusiastic about being delivered from defilements and
I thought that this newfound power of observation will continue on until all defilements have been destroyed.
Now, however, I just sit like a vegetable for long periods of
time and watch the same spectacle unfolding without caring much about it.
It’s no longer interesting to investigate the arising and vanishing.
The mind has become dull, the body doesn’t want to eat and there’s aversion towards food,
and interacting with fellow yogis at the monastery is bothersome to me.
While other people seem to be happily living out each day,
I’m almost never concerned about anything.
I avoid conversation and will only speak the bare minimum enough
to function properly since I live in a community with group activities like pindapāta,
communal work, chantings, and Dhamma discussions.
Other than that, I prefer to keep to myself.
Small things that disrupt my mental calmness tend to cause me
annoyance e.g. people coughing or farting during group meditation,
someone starting to sweep 5 minutes before it’s officially duty time,
someone saying good morning to me...
simple things of that nature.
Initially, these weren’t things I’d get flustered about.
They were objects of meditation but now they seem like they disrupt my inner quietude.
The boredom that the seemingly uninteresting meditation has brought
about is causing people to inquire whether I’m doing okay because I always look sad and dejected.
The people who “check on me” are only a few who I consider to
be nosy anyways because they don’t understand that they shouldn’t
be concerned with the meditation progress of other yogis unless they are the meditation teacher.
I’m neither experiencing joy nor sorrow.
There’s neither happiness nor sadness.
No motivation at all.
During meditation, there’s no desire to cultivate concentration.
But even when a little bit of it comes about,
the mind somehow automatically starts noticing the arising and vanishing of phenomena again.
Hearing - abandoning the sound; thinking - abandoning the thought;
hearing again - abandoning the sound again; knowing again - abandoning again.
When the mind lets go of a sense object,
it just reverts to that bare awareness that is plain boring with nothing happening.
Will I be seeing this rising and vanishing forever?
When does it end?
My days are spent creeping around like a zombie and doing things ultra slowly which I imagine puts people off.
I try to maintain the awareness of bodily movements in the present but it becomes distasteful quickly as,
yet again, there appears to be nothing but the arising and vanishing
of mental and physical phenomena without rhyme or reason.
Gazing downwards without interest in my surroundings is far more
desirable than looking about here and there saying hello to people.
I’m afraid I’m coming across as snobbish.
The problem is I can’t describe my current situation to other yogis because they wouldn’t understand.
I wouldn’t even know where to begin.
They like to walk in groups with friendly chit-chat,
giggling, and socializing so I’d rather not strike up a conversation with them.
❧
+

2.2 – Solution: Don’t wag the ☸Dhamma

There was joy in the practice (of watching phenomena rise and
pass) because you thought that would be the answer to eradicating all suffering.
The boredom, sadness, and joylessness that followed was due to
watching dhamma without a firm (conventional intellectual) understanding of dhamma’s subservience to Dhamma.
You’re letting the dhamma wag the Dhamma.
With a firm understanding of core Dharma principles,
you would watch for how delight, dissatisfaction arise through the six sense doors,
and are wholly dependent on a sense of identity and ownership
you falsely attribute to objects in the world and imaginary ideas in your minds.
But if you don’t develop jhānic quality of lucidity,
you won’t have the clarity of vision,
the reflexes and ability to react, see,
and understand the process of how suffering happens in real time.
Without jhānic quality of lucidity, you can only reflect back on large units of time,
for example hours, days, weeks, and with intellectual analysis
discern a general pattern of how ignorance and craving caused much of the suffering in your life,
but seemingly without the tools and weapons to actually fight back and catch your defilements in real time to destroy,
maim, or injure them so your actual day to day dukkha is materially diminished.
Jhāna is the sword of samādhi, the weapon of Dhamma lethal enough to inflict mortal wounds on the defilements.
Sati (“mindfulness”) is not “bare awareness”.
The fact you were taught that way, is why you,
in your own words, walk around like a zombie sometimes.
❧
+

3 – KN Ud 1.10 Bāhiya, same as satipaṭṭhāna formula

all
from a discussion here: 🔗📝 r/theravada
+

3.1 – Connect the dots, or the pattern is lost

KN Ud 1.10 Bāhiya is famous, and it gets read as if it were unique — a one-off instruction,
given once, to one dying man.
It is not unique.
The same ☸Dhamma pattern runs through the satipaṭṭhāna formula,
through MN 1, and through SN 56.1, in the passages below.
Read them with the intent to connect the dots and see the one pattern running through them,
and each passage explains the others.
Treat each dhamma as unique and different,
and you miss the underlying pattern — and once the pattern is gone,
the main message of the satipaṭṭhāna formula is neutralized.
That is the dharma wagging the ☸Dhamma: little dhamma phenomena being regarded as the goal,
and missing the overarching ☸Dhamma that governs the little dhamma.
☸Dhamma is the master, dhamma is subservient to ☸Dhamma.
Not the other way around.
+

3.2 – Ud 1.10 Bāhiya: in the seen, merely the seen

The famous “in the seen, there will only be the seen” is actually used in several other places throughout the suttas,
especially the satipatthāna formula (which most people don’t translate and interpret correctly).
Tasmātiha te, bāhiya, evaṁ sikkhitabbaṁ: In that case, Bāhiya, you should train like this:
‘diṭṭhe diṭṭhamattaṁ bhavissati, ‘In the seen will be merely the seen;
sute sutamattaṁ bhavissati, in the heard will be merely the heard;
mute mutamattaṁ bhavissati, in the thought will be merely the thought;
viññāte viññātamattaṁ bhavissatī’ti. in the known will be merely the known.’
Evañhi te, bāhiya, sikkhitabbaṁ. That’s how you should train.
Yato kho te, bāhiya, diṭṭhe diṭṭhamattaṁ bhavissati, sute sutamattaṁ bhavissati, mute mutamattaṁ bhavissati, viññāte viññātamattaṁ bhavissati, When you have trained in this way,
tato tvaṁ, bāhiya, na tena; you won’t be ‘by that’.
yato tvaṁ, bāhiya, na tena tato tvaṁ, bāhiya, na tattha; yato tvaṁ, bāhiya, na tattha, When you’re not ‘in that’,
tato tvaṁ, bāhiya, nevidha na huraṁ na ubhayamantarena. you won’t be in this world or the world beyond or between the two.
Esevanto dukkhassā’ti. Just this is the end of suffering.
Atha kho bāhiyassa dārucīriyassa bhagavato imāya saṅkhittāya dhammadesanāya tāvadeva anupādāya āsavehi cittaṁ vimucci. Then, due to this brief Dhamma teaching of the Buddha, Bāhiya’s mind was right away freed from defilements by not grasping.
+

3.3 – SN 47.2: sati is doing this all the time

elephant and bodhi tree

SN 47.2 defines ‘sati’ (mindfulness) as doing this all the time (24/7 samādhi):

kāye kāyā-(a)nu-passī viharati He lives continuously seeing the body as a body [as it truly is].
vedanāsu vedanā-(a)nu-passī viharati He lives continuously seeing sensations as sensations [as it truly is].
citte cittā-(a)nu-passī viharati He lives continuously seeing a mind as a mind [as it truly is].
dhammesu dhammā-(a)nu-passī viharati He lives continuously seeing ☸Dharma as ☸Dharma [as it truly is].
(… elided refrain from each way …)
[in each of the 4 ways of remembering]:
ātāpī sampajāno satimā, he is ardent 🏹, he has lucid discerning 👁, he remembers 🐘 [to apply relevant ☸Dharma].
vineyya loke abhijjhā-do-manassaṃ; he should remove greed and distress regarding the world.
+

3.4 – MN 1: perceiving earth as earth, then conceiving around it

1.1.1 - (perceives [sañjānāti] form as form, conceives wrong ideas and identity around form)
Idha, bhikkhave, assutavā puthujjano ariyānaṃ adassāvī ariyadhammassa akovido ariyadhamme avinīto, sappurisānaṃ adassāvī sappurisadhammassa akovido sappurisadhamme avinīto— Take an uneducated ordinary person who has not seen the noble ones, and is neither skilled nor trained in the teaching of the noble ones. They’ve not seen good persons, and are neither skilled nor trained in the teaching of the good persons.
pathaviṃ pathavito sañjānāti; They perceive earth as earth.
pathaviṃ pathavito saññatvā pathaviṃ maññati, pathaviyā maññati, pathavito maññati, pathaviṃ meti maññati, pathaviṃ abhinandati. But then they conceive earth, they conceive regarding earth, they conceive as earth, they conceive that ‘earth is mine’, they take pleasure in earth.
1.1.2 - (why? Because they don’t completely understand [A-pariññātaṃ] form)
Taṃ kissa hetu? Why is that?
‘Apariññātaṃ tassā’ti vadāmi. (1) Because they haven’t completely understood it, I say.
Āpaṃ āpato sañjānāti; They perceive water as water.
āpaṃ āpato saññatvā āpaṃ maññati, āpasmiṃ maññati, āpato maññati, āpaṃ meti maññati, āpaṃ abhinandati. But then they conceive water …
(earth is part of rūpa), MN 1 covers all 4 elements,
all samādhi attainments, etc.
again, just satipatthana formula stated in slightly different way.
+

3.5 – SN 56.1 Samādhi: undistractible-lucidity

Sāvatthi-nidānaṃ. At Sāvatthī. (this) originates
… pe … …
‘Samādhiṃ, bhikkhave, bhāvetha. ‘undistractible-lucidity, monks: (you) must-develop (that).
Samāhito, bhikkhave, bhikkhu {for a monk} (who has become)-undistractible-&-lucid,
yathā-bhūtaṃ pajānāti. [reality] as-it-actually-has-become, (he) discerns.
Kiñ-ca yathā-bhūtaṃ pajānāti? And-what (is the) [reality] as-it-actually-has-become, (which he) discerns?
(Without samādhi, you can’t fully penetrate 4👑☸ noble truths)
‘Idaṃ dukkhan’ti (4nt #1) ‘This is pain-&-suffering’
yathā-bhūtaṃ pajānāti, as-it-actually-has-become; (he) discerns (that).
‘ayaṃ dukkha-samudayo’ti (4nt #2) ‘This is pain-&-suffering’s-- origination’
yathā-bhūtaṃ pajānāti, as-it-actually-has-become; (he) discerns (that).
‘ayaṃ dukkha-nirodho’ti (4nt #3) ‘This is pain-&-suffering’s-- cessation’
yathā-bhūtaṃ pajānāti, as-it-actually-has-become; (he) discerns (that).
‘ayaṃ dukkha-nirodha-gāminī paṭipadā’ti (4nt #4) ‘This is pain-&-suffering’s--cessation-way-of-practice’
yathā-bhūtaṃ pajānāti. as-it-actually-has-become; (he) discerns (that).
Again, same as satipatthana formula, just in terms of dukkha instead of “body,
sensations, …” which is also part of 5uk aggregates.
Ignoring ☸Dhamma… in favor of dhamma (phenomena): a monk stands ignored with his hands open while the monks around him watch a scientist peer into a microscope
❧