Difference between revisions of "Nirvana and desire"
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| − | One of the characteristics of Nirvāṇa, the ultimate goal of Buddhism, is its absence of desire and craving. It is a state of complete and permanent fulfillment. Hearing this, some people ask how it is possible to attain a desireless state by desiring to attain it. This apparent quandary was noticed even at the Buddha’s time and was addressed from two slightly different perspectives. | + | One of the [[characteristics]] of [[Nirvāṇa]], the [[ultimate]] goal of [[Buddhism]], is its absence of [[desire]] and [[craving]]. It is a state of complete and [[permanent]] fulfillment. [[Hearing]] this, some [[people]] ask how it is possible to attain a [[desireless]] state by [[desiring]] to attain it. This apparent quandary was noticed even at the [[Buddha’s]] [[time]] and was addressed from two slightly different perspectives. |
| − | The desire for something focuses attention on the desired object and directs energy towards attaining it. If the object is attained a period of satisfaction follows although this usually fades into disillusionment, boredom or loss of interest. Attention then gradually drifts to some new object and the process is repeated. The early stages of the Buddhist spiritual quest follow a similar pattern, although the later stages differ from it dramatically. In the process of practicing Dhamma increasing clarity and understanding helps one see that Nirvāṇa is not a ‘thing’ to be attained, but the state of abiding in which desire is absent, and desire begins to fade. Thus paradoxically, the closer one gets to Nirvāṇa, the less desire one has for it.’Having depended on craving one later lets go of craving.’ (So aparena samayena taṇhaṃ nissāya taṇhaṃ pajahati, A.II,146). | + | The [[desire]] for something focuses [[attention]] on the [[desired]] [[object]] and directs [[energy]] towards [[attaining]] it. If the [[object]] is [[attained]] a period of [[satisfaction]] follows although this usually fades into disillusionment, {{Wiki|boredom}} or loss of [[interest]]. [[Attention]] then gradually drifts to some new [[object]] and the process is repeated. The early stages of the [[Buddhist]] [[spiritual]] quest follow a similar pattern, although the later stages differ from it dramatically. In the process of practicing [[Dhamma]] increasing clarity and [[understanding]] helps one see that [[Nirvāṇa]] is not a ‘thing’ to be [[attained]], but the state of abiding in which [[desire]] is absent, and [[desire]] begins to fade. Thus {{Wiki|paradoxically}}, the closer one gets to [[Nirvāṇa]], the less [[desire]] one has for it.’Having depended on [[craving]] one later lets go of [[craving]].’ (So aparena samayena taṇhaṃ nissāya taṇhaṃ pajahati, A.II,146). |
| − | But as desire for Nirvāṇa fades the impetus created by the spiritual qualities one has been cultivating keeps one moving towards Nirvāṇa. The Buddha commented:’When one has knowledge and vision of things as they really are there is no need to think, “I am unconcerned and disinterested (in worldly things)” because it is natural that one who sees things as they really are one will be unconcerned and disinterested. When one is unconcerned and disinterested there is no need to think, “I have attained freedom through knowledge and | + | But as [[desire]] for [[Nirvāṇa]] fades the impetus created by the [[spiritual]] qualities one has been [[cultivating]] keeps one moving towards [[Nirvāṇa]]. The [[Buddha]] commented:’When one has [[knowledge]] and [[vision]] of things as they really are there is no need to think, “I am unconcerned and disinterested (in [[worldly]] things)” because it is natural that one who sees things as they really are one will be unconcerned and disinterested. When one is unconcerned and disinterested there is no need to think, “I have [[attained]] freedom through [[knowledge]] and [[vision]]” because it is natural that one who is unconcerned and disinterested attains freedom through [[knowledge]] and [[vision]] .... Thus one state activates another, one state brings to completion another.’ (A.V,3). |
| − | Venerable Ānanda explained the apparent quandary between desire and Nirvāṇa in a slightly different way. Once a man came to the park where he was staying and asked him about the goal of the Buddha’s teachings. Ānanda explained it to him and the man responded, ‘If that is true then the situation would be an interminable, a neverending process. For it is impossible to abandon desire with desire.’ Ānanda asked the man, ‘Earlier did you not have the desire to come to this park? And after you got here did not that desire subside?’ The man acknowledged that this was the case. Then Ānanda said, ‘It is exactly the same with one who is enlightened. He eairler had the desire to attain enlightenment and when he had attained it, that desire subsided.’ (condensed, S.V,272-3). | + | [[Venerable]] [[Ānanda]] explained the apparent quandary between [[desire]] and [[Nirvāṇa]] in a slightly different way. Once a man came to the park where he was staying and asked him about the goal of the [[Buddha’s]] teachings. [[Ānanda]] explained it to him and the man responded, ‘If that is true then the situation would be an interminable, a neverending process. For it is impossible to abandon [[desire]] with [[desire]].’ [[Ānanda]] asked the man, ‘Earlier did you not have the [[desire]] to come to this park? And after you got here did not that [[desire]] subside?’ The man [[acknowledged]] that this was the case. Then [[Ānanda]] said, ‘It is exactly the same with one who is [[enlightened]]. He eairler had the [[desire]] to attain [[enlightenment]] and when he had [[attained]] it, that [[desire]] subsided.’ (condensed, S.V,272-3). |
{{R}} | {{R}} | ||
[http://www.buddhisma2z.com/content.php?id=489 www.buddhisma2z.com] | [http://www.buddhisma2z.com/content.php?id=489 www.buddhisma2z.com] | ||
[[Category:Buddhist Terms]] | [[Category:Buddhist Terms]] | ||
[[Category:Nirvana]] | [[Category:Nirvana]] | ||
Latest revision as of 10:03, 2 September 2014
One of the characteristics of Nirvāṇa, the ultimate goal of Buddhism, is its absence of desire and craving. It is a state of complete and permanent fulfillment. Hearing this, some people ask how it is possible to attain a desireless state by desiring to attain it. This apparent quandary was noticed even at the Buddha’s time and was addressed from two slightly different perspectives.
The desire for something focuses attention on the desired object and directs energy towards attaining it. If the object is attained a period of satisfaction follows although this usually fades into disillusionment, boredom or loss of interest. Attention then gradually drifts to some new object and the process is repeated. The early stages of the Buddhist spiritual quest follow a similar pattern, although the later stages differ from it dramatically. In the process of practicing Dhamma increasing clarity and understanding helps one see that Nirvāṇa is not a ‘thing’ to be attained, but the state of abiding in which desire is absent, and desire begins to fade. Thus paradoxically, the closer one gets to Nirvāṇa, the less desire one has for it.’Having depended on craving one later lets go of craving.’ (So aparena samayena taṇhaṃ nissāya taṇhaṃ pajahati, A.II,146).
But as desire for Nirvāṇa fades the impetus created by the spiritual qualities one has been cultivating keeps one moving towards Nirvāṇa. The Buddha commented:’When one has knowledge and vision of things as they really are there is no need to think, “I am unconcerned and disinterested (in worldly things)” because it is natural that one who sees things as they really are one will be unconcerned and disinterested. When one is unconcerned and disinterested there is no need to think, “I have attained freedom through knowledge and vision” because it is natural that one who is unconcerned and disinterested attains freedom through knowledge and vision .... Thus one state activates another, one state brings to completion another.’ (A.V,3).
Venerable Ānanda explained the apparent quandary between desire and Nirvāṇa in a slightly different way. Once a man came to the park where he was staying and asked him about the goal of the Buddha’s teachings. Ānanda explained it to him and the man responded, ‘If that is true then the situation would be an interminable, a neverending process. For it is impossible to abandon desire with desire.’ Ānanda asked the man, ‘Earlier did you not have the desire to come to this park? And after you got here did not that desire subside?’ The man acknowledged that this was the case. Then Ānanda said, ‘It is exactly the same with one who is enlightened. He eairler had the desire to attain enlightenment and when he had attained it, that desire subsided.’ (condensed, S.V,272-3).
