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FACE TO FACE | EASTERN HORIZON 31

for becoming, and for non-becoming, or suicidal to let go, the disenchantment of the whole process
ideation, wanting to commit suicide. It is also unskillful, begins to manifest, seeing the pain of the process of
and unwise to want to crush and end rebirth as a way being born into a situation again and again, and seeing
to destroy suffering (dukkha). the emptiness in it.

The Buddha taught that the first noble truth of dukkha Navigating the world with agility and joy, and in line
is to be fully understood. It is not to be crushed with Dhamma, has immense benefits. It’s an antidote
or annihilated. It is the craving for non-becoming for any sense of wrong intention and the wrong view of
(vibhava-taṇhā) which has to be abandoned. That said, vibhava-taṇhā.
the Buddha also taught using domanassa, which is a
form of skillful aversion to put an end to aversion. Benny: Can the aspiration to end rebirth or attain
Nibbāna become subtly ego-driven? If so, how can

In several places, the Buddha talked about overcoming practitioners avoid falling into that trap?
worldly dislike by actively cultivating an over-arching
meta outlook of realizing the danger of rebirth; with Ajahn Kovilo: It can absolutely be grossly ego-driven.
the thought: “when will I realize that liberation of mind, It’s often seen in the West, among those who attempt
liberation through wisdom, which the noble ones abide to show that they’re the best meditators, or are the
and realize?” most ascetic people in the world. There is a discourse,
the Bhikkhunī Sutta, AN 4.159, where a nun comes to
Meanwhile, cultivating a yearning for Nibbāna has a Ananda, and tries to seduce him. In the sutta, Ananda
negative valence because we have not experienced talks about using desire to end desire and using conceit
it yet. So, one has to be careful. Good friends on the (māna), to put an end to conceit. And how does one do
path are essential to give you feedback if you lean that? By realizing that we have the same capacity as
too far in the direction of active aversion, leading others who have attained Nibbāna. Ananda suggested
to hate saṃsāra, and wanting to escape it. It can be encouraging oneself, through wholesome, skillful
counterproductive when done unskillfully, while done competitiveness, with the thought that if another person
skillfully, it can induce a joyful state of mind. can attain awakening, then so can I.

Ajahn Nisabho: A huge portion of the path is right In another sutta, the Subha Sutta, MN 99, the Buddha
intention (sammā-saṅkappa). It’s inevitable that our talked about using specific ego perceptions, namely, “I
initial motivations are mixed with impulses and drives, am one who lives the holy life, who speaks the truth,
including the desire for annihilation. As the mind who is generous, or who is well learned.” And based
refines, one lets go of the unwholesome notes. There’s on these perceptions, one attains inspiration in the
realization that saṃsāra or rebirth is unavoidable. meaning, in the Dhamma, and the joy connected with
Whatever one’s role may be – victim or aggressor - what is wholesome. That joy gives rise to the Jhāna
as one meditates and refines the mind, one sees the factors, happiness and bodily tranquility, and ultimately
suffering associated with each role. And as one learns to concentration and insight.