Dealing with Unsatisfactoriness through Understanding Kamma as a ‘Value Added’ Process

The unsatisfactoriness that we experience in life arises due to the way we live. Gautama Buddha saw this and showed the world how to live free from both unsatisfactoriness and its cause. None of us wants to experience unsatisfactoriness willingly, it comes to us owing to the way we live our life and while we engage in our day to day affairs. Therefore, meditation is not merely to sit at one place with closed eyes but to identify and address the cause for unsatisfactoriness in order to live without stress. Buddhist teachings show us the way to live our life in such a way that is beneficial to both our present life and the life beyond.

When we plant a papaya seed we get a papaya tree and subject to necessary conditions such as water, sunshine, air and fertile soil it will produce fruit. The ripened fruit will consist of seeds that have the potential to germinate further papaya plants.

The papaya tree is comparable to our present life which came to be as a result (vipaka) of our previous deeds (kamma). Similar to the papaya seed, the seed that germinated our present life was the relink consciousness that arose (as a consequence or vipaka) from our previous kamma. The Buddha identified that the life we have got now is a bundle of aggregates consisting of Form, Sensations, Perceptions, Formations and Consciousness, as a result of the ignorance, kamma and craving we developed in our previous existence. These are referred to as five clinging aggregates as they are susceptible to clinging.

What we first encounter with our senses and experience through contact, as a result of previous kamma, is free from defilements (Keles) and hence the mind that arises is untainted. This state of mind can be referred to as the ‘Unrestricted mind’ which is seamless and hence there is nothing that we could attach to or avert in such a state of mind. The five forms of matter, sound, smell, taste and tactile are first received by our senses in a sketchy format. They do not appear with descriptions and hence are not ‘value added’. As we are ignorant of this truth we ‘restrict our mind’ allowing defilements and fermentations to take precedence in discerning specific objects. This process of adding value, positively or negatively, through volitions (kamma) consists of seeds of consciousness that are now tainted with greed or aversion (or ill will). For instance, when we limit (or focus) our attention on an object, say a phone, a thought arises (mental cognition) either with greed or aversion, similar to the papaya tree producing a fruit with seeds. As a result of our kamma in forming the seed of cognition we are able to re-cognise the phone again, either with like or dislike, which is the vipaka.

Due to ignorance we overlook the unrestricted state of mind that we got naturally and create kamma by restricting our mind adding value in the process to what we experiences through our senses. If we ignore this occurrence in this life, as we have done before and continue to have volitions, with greed and ill will, the arising of seeds of relink consciousness (vipaka) is inevitable. The state of becoming that follows will once again ensure unsatisfactoriness that consists of association with unbeloved, separation from the loved and not getting what is wanted and so on. If we continue to cling to sensual pleasures in this existence the unrestricted state of mind will be overlooked again and we will continue to accumulate value added objects such as gold, silver and diamonds as well as attachments such as mother, father, son, daughter etc. tainting the mind.

The void in this value adding process is explained through an example of a currency note. A $100 note is of value to us but a mere piece of paper to a little child. Our attachment will also be to the extent that the note has its value and if the government suddenly decides to discontinue $100 bills, thereafter we will treat it as same as a child does. The unrestricted mind only associates the truth and not things with value.  When the truth is ignored defilements and fermentations come to the fore to add value and therefore, we undergo lamentation due to death, i.e. death of mother, father son etc. and grief over losing gold, silver, house, car etc.

A grasshopper hops into the flame seeking pleasure and burns itself. It does this of its own will and the flame has nothing to do with the insect being burnt in the process.  However, due to its ignorance of the consequences, the grasshopper keeps on jumping into the flame. Similarly, we are responsible for our own faults such as grasping a form of metal as gold / silver or a bundle of aggregates as a person, mother, son, daughter etc. The more we develop craving the higher will be the consequences in form of unsatisfactoriness.

This dhamma is elaborated through another interesting metaphor; ‘When you book a hotel to stay you are only entitled to what is offered for the price you paid. If you ask for more you have to pay more.’ Similarly, grasping as my son, my daughter, my car, my gold or silver are all in excess of what you are entitled to and thus comes with a costly price tag. The Buddha has reiterated that unsatisfactoriness that is present in all three existences is solely due to defilements we form ourselves.

The blessed one has preached,

‘Objects of sensuality in the world become sensual only due to man’s lustful conceptions. The things of beauty exist in this world as they are; they do not carry sensuality that man associates with. The wise, subdue their desire, in this regard.’

When the state of an unrestricted mind is ignored we produce kamma adding value with greed or ill will. For instance, when we behold an object as gold we may contemplate to acquire it or perhaps even steal it thereby acquiring demerits, but on the other hand if we contemplate to offer it, say to a temple, we gain merit. The former thought of ill will would result in arising of a relink consciousness at a lower realm but the latter meritorious thought, at a higher realm.

The papaya tree grown in an infertile soil is inferior compared to a tree grown in a fertile ground. Similarly, a being born in a lower realm lacks intelligence compared to that of a being born in a higher realm. The prime advantage that the latter has is that he is capable of realising the truth and following the Noble path to overcome ignorance by seeing things as they really are, unlike the former.

With necessary guidance and direction from a friend in dhamma (Kalyana Mitta) and with mindfulness aided by morality and virtue, one can maintain the unrestricted mind and hence be free from defilements. The one without such direction will follow the stream, however, as the rest of the world does; see sawing between greed and ill will. This is a decisive point and can be compared to arriving at a T junction where it is our choice to decide which way to turn.     
      

The Buddha taught us how to live without adding value and the one who follows his dhamma, taking necessary care in maintaining the ‘Unrestricted mind’, will not have valuables to lose or loved ones to die but will experience pure bliss and joy of detachment (Niramisa Preethi), while continuing to fulfill his or her duties to the family and the society.