The Essence of Striving and How to Apply It in Practical Life

My dear student, when you say, "I will try/strive, Sayagyi," my mind is very happy. But it is very important that we truly understand this "striving." Why? Because striving is a function of the mind associated with Volition (Cetanā), and it is necessary to know that this striving can be Wholesome (Kusala) or Unwholesome (Akusala).

When I teach you, I always speak about the matter of Three Types of Volition. If you are going to offer alms-food to monks, the first is Pubba Cetanā (Preliminary Volition), which is the intention to go to the market and buy things. Walking there, buying items—all of this is the first volition. Then, Muñca Cetanā (Volition at the time of offering) is the time when you personally offer with your own hands. Reflecting on it after offering is Apara Cetanā (Post-offering Volition). That is the three types of volition. In anything, first, we must plan with the mind, implement with practical action, and then reflect on what was done.

The Meaning of Striving and Diligence (Viriya)

When you say "I will strive," this represents the power called Diligence (Viriya). But we must be careful about which path this diligence takes. When I teach you meditation methods, you ask what to do if you keep hearing sounds. I say, let the hearing happen; keep your mind firmly, intently, and tightly focused on the original object with diligence. Focus more on the in-breath and out-breath; increase the diligence.

If the power of diligence on your side is strong like this, even though sounds are heard, the mind remains calm on this object, and Defilements (Kilesa)—especially Displeasure (Domanassa)—caused by the sound do not arise. Some tend to think of these sounds as disturbances. Actually, this is a very good opportunity to test and increase your diligence. Whenever you hear a sound, pull back to this side with diligence. The more you pull back, the stronger your diligence becomes. This is called Ātāpī (Ardent) in the Mahāsatipaṭṭhāna Sutta.

The Meaning of "Abandoning Leads to Ability"

Some of you ask about the saying "Abandoning leads to ability." I want to explain that Abandoning is abandoning Greed (Lobha), and Ability is Power (Ānubhāva). What is abandoning? Abandoning Greed. What is abandoning Greed? If there is Non-Greed (Alobha), one gains a power. Non-Greed works one hundred percent. It never hesitates. If we can abandon, we get energy/powers. If we can abandon Greed, we gain the qualities of Non-Greed; we are free from stinginess.

But most of the time, what is happening to us? We are donating with the expectation of results. That expectation of results itself is what? Greed. I am telling you how subtle this Greed is. If you can abandon that, where do you go? You reach Nibbāna. We cannot know that these Greeds are included again; that itself is Delusion (Moha). Knowing that hoarding "my volition," "my metta" is Greed—we only know this because a Buddha has appeared.

Connection between Wholesome and Unwholesome

Some ask, "Can Wholesome eliminate Unwholesome?" I want to explain that the Buddha taught that Unwholesome is impermanent, and it can be eliminated by Wholesome. Before the Buddha appeared, in Hinduism, there was a view that Unwholesome is permanent. They believed one has to suffer until the Unwholesome is exhausted, that it cannot be eliminated. That is why they practiced dog-practices and cow-practices to exhaust the Unwholesome.

But the Buddha's teaching is that Wholesome can eliminate Unwholesome. This is understanding the Nature of Impermanence (Anicca). If you do Wholesome deeds, it will dilute the bad. If you do more Wholesome deeds, it gets more diluted, so the Unwholesome decreases. But this is the level of Kamma Merit. Finally, only with Wisdom Merit can one completely and permanently eliminate Unwholesome.

Facing Conflicts

A student asked, "What should I do when the other person, due to Clinging, speaks badly about and destroys my master?" I want to say that in the great nature, one studies and takes the exam only when there is an exam. If there is no exam, none of us study. Progress in a life also happens only when there are obstacles. We strive to overcome them.

Although we look from the Dimension that some matters disturb us, those are not disturbances; they are opportunities to make us Overcome. If the way of living has many stipulations, one suffers mentally. The fewer the stipulations in the way of living, the lighter, clearer, and better it is.

Loving-Kindness (Mettā) and Gratitude

I always tell you about Loving-Kindness (Mettā). Regarding the teacher, you must speak 360 degrees. You will learn to see. Whatever happens, whatever the teacher says, No Problem. Why? Because you are worshiping with your own Dimension. With his Dimension and the teacher's Dimension, he has no problem. He lives with his Mettā; he speaks with his Mettā. That is why one must give Freedom in life.

Repaying gratitude and being grateful. If one can live just like this, life is truly full of blessings (Maṅgala). It becomes Invaluable, something whose value cannot be assessed. It cannot be valued anymore. Since it cannot be valued, it is not a Price anymore.

Living Directly in the Present Moment

Some of you are thinking about future career paths. I want to say that whatever you want to become in the world, doing what you want to become can only be done in the Present. Thinking about the past and correcting it can also only be done in the Present. Finally, where are you thinking about that? You are thinking in the Present. Because you don't see that, once you get into the thoughts, you don't come out. You don't arrive at the Present. But what must be done must be done only in the Present.

Nibbāna and Knowledge (Ñāṇa), Mindfulness (Sati)

A student said they noted my words: "One cannot reach Nibbāna without knowing where Nibbāna is." Yes. Without knowing where a city is, one cannot reach that city. One needs to try to know first where this city is. From there, consecutively, only if there is Knowledge, will the Mindfulness behind it be obtained.

That is why I teach Knowledge of Perception (Saññā) first. If you understand and know upon seeing and hearing, Perception arises. From the state of marking, if you see, you see only forms, and you come to know the names appearing on this side. If you see a light switch, the perception "I must turn on the light" appears, and if you contemplate the nature of the Wind Element (Vāyo Rūpa) pushing due to the urging of Volition, and the Touching Matter (Phassa Rūpa), you come to know.

If you cling with attachment, you come to know the things spoken and thought—speaking according to liking if liked, according to disliking if disliked. In meditation too, you get the opportunity to know the nature of knowing every time you touch, the opportunity to know subsequent knowing after one knowing, the nature of replacing one after another.

Conclusion

My dear student, I respect the Volition with which you say "I will strive." But it is necessary to strive based on Right Knowledge (Perception Knowledge) and Mindfulness. You must continue to strive to use but not to cling. I am teaching in various ways for you to understand the profound and subtle teachings of the Buddha.

There are only the things you have gained the opportunity to know. You must continue to develop and practice what you have gained the opportunity to know. Gaining the opportunity to know these things is due to the Buddha's gratitude. Strive to completely uproot the root of Defilement Rounds. You don't need to thank me. Since repaying the Sāsana (Dispensation) is the only thing, that is the only work. Parents could not teach this Sāsana to us; no one could; only the Buddha taught it.

I will always respect your striving and watch from the heavenly abode. Let us continue forward by establishing the Five Factors of the Path led by Mindfulness (Magga Sacca).

Dr. Soe Lwin (Mandalay)