Let us imagine that there is a multimillionaire or millionairesse who has available to him or her all the imaginable sense pleasures. One day this person is having a nice, sound sleep. While he or she is sleeping, the chef has been at work, cooking an array of delicious food and arranging it on the table. Everything is quite in order in the full splendor of the millionaire’s mansion.Now the chef becomes impatient. The food is getting cold and the chef wants the owner of the house to come down and eat. Let us say that the chef sends the butler to wake up the millionaire. What do you think? Will the millionaire leap joyfully from bed and come down to eat, or does the butler run the risk of being clobbered?
When this millionaire is in a deep, sound sleep, he or she is blissfully oblivious to the surroundings. No matter how beautiful the bedroom, he or she does not see it. No matter how beautiful the music that is piped throughout the house, he or she is deaf to it. Fine fragrance may waft through the air, but he or she is oblivious to it. He or she is not eating, that is clear. And no matter how comfortable and luxurious the bed may be, he or she is completely unaware of the sensation of lying upon it.
You can see that there is a certain happiness in sound sleep which is not connected with sensate objects. Anyone, rich or poor, may wake up from sound sleep and feel wonderful. One may gather, then, that some sort of happiness exists in that sleep. Though it is difficult to describe, it cannot be denied. In the same way, the noble ones who have touched fulfillment of Dhamma know of a kind of happiness that can neither be denied nor fully described, but which we know by deductive reasoning actually exists.
Supposing it were possible to have deep, sound sleep forever. Would you want it? If one does not like the kind of happiness that comes with sound sleep, it may be difficult to have a preference for nibbāna. If one does not want the happiness of nonexperience, one is still attached to the pleasure of the senses. This attachment is due to craving. It is said that craving actually is the root cause of sense objects. The Root of All Trouble
Suffering will always follow craving. If we care to look closely at the situation on this planet, it will not be difficult to see that all the problems in this world are rooted in the desire for sense-based pleasures. It is on account of the continual need to experience these pleasures that families are formed. Members of the family have to go out and toil through the day and night to get money to support themselves. It is on account of the need for pleasure that quarrels occur within the family, that neighbors do not get along well, that towns and cities are at loggerheads, that states have conflict, that nations go to war. It is on account of sense-based pleasures that all these hosts of problems plague our world, that people have gone beyond their humanness into great cruelty and inhumanity.
Singing the Praises of Nonexperience
People may say, “We are born as human beings. Our heritage is the whole field of sense pleasures. What is the point of practicing for nibbāna which is the annihilation of all these pleasures?”
To such people one might ask a simple question. Would you be prepared to sit down and watch the same movie again and again and again throughout the day? How long can you listen to the sweet voice of your loved one without interruption? What happened to the joy that you got from listening to that sweet voice? Sense pleasures are not so special that we do not need a rest from them sometimes.
The happiness of nonexperience or nonsensate experience far exceeds the happiness that comes through sense pleasures. It is much more refined, much more subtle, much more desirable.
In fact, deep sleep is not exactly the same as nibbāna! In sleep, what is occurring is the life continuum, a very subtle state of consciousness with a very subtle object. It is because of the subtlety of the object that sleep seems to be nonexperience. In fact, the nonsensate happiness of nibbāna is a thousand times greater than what is experienced in the deepest sleep.
Due to their great appreciation for nonexperience, non-returners and arahants continually resort to nirodha samāpatti, the great cessation attainment, whereby neither matter, mind, mental factors, nor even that most subtle form of matter, mind-borne matter, occur. When the non-returners and arahants emerge from this state, they sing the praises of nonexperience." z In This Very Life by Sayadaw U. Pandita #filozofia #medytacja #buddyzm #antynatalizm
@well_being: Wkurza mnie ten angielski, więc przetłumaczyłem przy pomocy słownika deepl na polski. Uwagi mile widziane jako, że ani nie umiem jakoś super angielskiego, ani nauk Dhammy.
Nieopisana błogość: Śpiący Milioner
Wyobraźmy sobie, że istnieje multimilioner lub milioner, który ma dostępne dla niego lub dla niej wszystkie wyobrażalne zmysłowe przyjemności. Pewnego dnia ta osoba ma miły, zdrowy sen. Podczas gdy on lub ona śpi, szef kuchni pracuje, gotując wachlarz pysznego jedzenia
Let us imagine that there is a multimillionaire or millionairesse
who has available to him or her all the imaginable sense
pleasures. One day this person is having a nice, sound sleep.
While he or she is sleeping, the chef has been at work, cooking
an array of delicious food and arranging it on the table.
Everything is quite in order in the full splendor of the
millionaire’s mansion.Now the chef becomes impatient. The food is getting cold and
the chef wants the owner of the house to come down and eat.
Let us say that the chef sends the butler to wake up the
millionaire. What do you think? Will the millionaire leap joyfully
from bed and come down to eat, or does the butler run the risk
of being clobbered?
When this millionaire is in a deep, sound sleep, he or she is
blissfully oblivious to the surroundings. No matter how beautiful
the bedroom, he or she does not see it. No matter how beautiful
the music that is piped throughout the house, he or she is deaf
to it. Fine fragrance may waft through the air, but he or she is
oblivious to it. He or she is not eating, that is clear. And no
matter how comfortable and luxurious the bed may be, he or
she is completely unaware of the sensation of lying upon it.
You can see that there is a certain happiness in sound sleep
which is not connected with sensate objects. Anyone, rich or
poor, may wake up from sound sleep and feel wonderful. One
may gather, then, that some sort of happiness exists in that
sleep. Though it is difficult to describe, it cannot be denied. In
the same way, the noble ones who have touched fulfillment of
Dhamma know of a kind of happiness that can neither be
denied nor fully described, but which we know by deductive
reasoning actually exists.
Supposing it were possible to have deep, sound sleep forever.
Would you want it? If one does not like the kind of happiness
that comes with sound sleep, it may be difficult to have a
preference for nibbāna. If one does not want the happiness of
nonexperience, one is still attached to the pleasure of the
senses. This attachment is due to craving. It is said that craving
actually is the root cause of sense objects.
The Root of All Trouble
Suffering will always follow craving. If we care to look closely at
the situation on this planet, it will not be difficult to see that all
the problems in this world are rooted in the desire for
sense-based pleasures. It is on account of the continual need to
experience these pleasures that families are formed. Members
of the family have to go out and toil through the day and night to
get money to support themselves. It is on account of the need
for pleasure that quarrels occur within the family, that neighbors
do not get along well, that towns and cities are at loggerheads,
that states have conflict, that nations go to war. It is on account
of sense-based pleasures that all these hosts of problems
plague our world, that people have gone beyond their
humanness into great cruelty and inhumanity.
Singing the Praises of Nonexperience
People may say, “We are born as human beings. Our heritage
is the whole field of sense pleasures. What is the point of
practicing for nibbāna which is the annihilation of all these
pleasures?”
To such people one might ask a simple question. Would you be
prepared to sit down and watch the same movie again and
again and again throughout the day? How long can you listen to
the sweet voice of your loved one without interruption? What
happened to the joy that you got from listening to that sweet
voice? Sense pleasures are not so special that we do not need
a rest from them sometimes.
The happiness of nonexperience or nonsensate experience far
exceeds the happiness that comes through sense pleasures. It
is much more refined, much more subtle, much more desirable.
In fact, deep sleep is not exactly the same as nibbāna! In sleep,
what is occurring is the life continuum, a very subtle state of
consciousness with a very subtle object. It is because of the
subtlety of the object that sleep seems to be nonexperience. In
fact, the nonsensate happiness of nibbāna is a thousand times
greater than what is experienced in the deepest sleep.
Due to their great appreciation for nonexperience, non-returners
and arahants continually resort to nirodha samāpatti, the great
cessation attainment, whereby neither matter, mind, mental
factors, nor even that most subtle form of matter, mind-borne
matter, occur. When the non-returners and arahants emerge
from this state, they sing the praises of nonexperience."
z In This Very Life by Sayadaw U. Pandita
#filozofia #medytacja #buddyzm #antynatalizm
Nieopisana błogość: Śpiący Milioner
Wyobraźmy sobie, że istnieje multimilioner lub milioner, który ma dostępne dla niego lub dla niej wszystkie wyobrażalne zmysłowe przyjemności. Pewnego dnia ta osoba ma miły, zdrowy sen.
Podczas gdy on lub ona śpi, szef kuchni pracuje, gotując wachlarz pysznego jedzenia