THE UNCONSCIOUS BARRIER
Translation of the Brahmajala-sutta of the Digha Nikaya gives an adequate idea of the philosophy and the religious practices of the Parama-ditthadhamma-nibbanavadins.
These were a group that were in existence well before Buddha's renovation of the older existing meditative systems. The core of the Parama-ditthadhamma-nibbana philosophy mainly deals with the three types of feelings: dukkha, sukha and adukkhamasukham (being neither dukkha nor happiness).
These three feelings together with piti are all mental reactions to physical states. Their objective was the cessation of dukkha, the painful experience. But the end of dukkha could be considered as either the absence of dukkha, or even the presence of other experiences which prevented the rise of dukkha in the mind. The result was the cessation of any further experience of the painful.
Thus we can say that the intensity of the positive experiences limited or eliminated the experiences of dukkha. They believed, furthermore, that the agreeable experiences of the body-mind complex could be stabilized by meditation.
While the elements of the apparent physical world were considered impermanent, the positive experiences of the mind were considered permanent and suffering the aggressor.
We can say then that the Parama-ditthadhamma-nibbanavadins believed in the notion of atta and were actually striving within the meditations for the full enjoyment of the egocentric pleasure.
Their mundane mindfulness and mundane awareness were not optimal and they did not understand the true nature of vedana. Nor did they practice correct mindfulness or awareness as a means to tread the path of liberation.
Their minds were then directed either consciously or unconsciously at perfecting the full experiences of vedana.
As such, an unconcern with either Eternity or Extinction meant that natural and correct virtue was not part of their practices.The Parama-ditthadhamma-nibbannavadins actually divided themselves into four groups, which three in error identified the resultant experience of three of the four jhanas as the attainment of Nibbana in this visible world.
The fourth jhana then represents the highest peak of their experiences.
From both the Chan and Vipassana points of view, an examination of these four shows the apparent trap into which Buddha Dharma meditators can fall and explains why even diligent meditators do not advance well.
The examination of the following Sutra will show us precisely the nature of the trap.
We can consider here that this soul is the prevailing prominant Identity.
REPRODUCTION OF THE RELEVANT PART OF THE BRAHMAJALA SUTRA.
Bhikkhus, there are some samanas and brahmanas, advocates of the supreme Nibbana in the visible world, who declare in five ways the supreme Nibbana for the existing beings.
On what authoritative tradition, on what basis do these honourable samanas and brahmanas declare the supreme Nibbana through 5 objects in the visible world for an existing being?
Here some monk and brahmana speak thus and hold such a false view (ditthi):
"Sir, as the soul (Identity, atta), which is supplied with the five objects of desire, is in complete possession of them, he enjoys himself, Sir, the soul thus has attained the supreme Nibbana in the visible world.
Thus do some proclaim the supreme Nibbana in the visible world for an existing being.
… To him someone else says: "Sir, there is there indeed this atta of which you speak.
“I do not say that this Atta does not exist, but this atta thus has not attained the supreme Nibbana in the visible world. Why?
Sir, the desirable objects (kama) are impermanent, painful, and naturally subject to change; as they become transformed, grief, lamentation, pain, melancholy and despair (soka-parideva-dukkha-domanassa-upayasa) arise.
Since this atta, having separated itself from desirable objects and unwholesome mental states, attains the first jhana and abides therein which is born of separation (vivekajam), characterised by rapturous happiness (pitisukham) and accompanied by thoughts of enquiry and judgmental decision (savitakkam savicaram), to that extent it has attained the supreme nibbana in the visible world.
"Thus do some declare the supreme nibbana in the visible world of an existing being.
To him someone else says: "Sir, there is indeed this atta of which you speak.
I do not say that this does not exist, but the atta has not thus attained the supreme nibbana in the visible world. Why?
Since in this case (the mind) is involved with vitakka and vicara, it is called gross (olarikam).
Since the atta due to calming down of the vitakka and vicara attains and abides in the second jhana which is characterised by internal clarity, a state of mind directed towards one object.
The absence of vitakka and vicara, born of concentration (sama-hijam), of rapturous happiness (pitisukham), so the atta has attained the supreme nibbana in the visible world.
"Thus do some declare the supreme nibbana in the visible world...
"Indeed the atta has not thus attained the supreme Nibbana in the visible world.
Since in that case (the mental state) is merged in joy (pitigatam), and is a state of agitation of mind (cetaso ubbilla-vitattam), so this is called gross.
Since this atta due to its detachment (viraga) from rapture (piti), is equanimous (upekkhako), mindful (sato) and understanding (sampajanno) and experiences happiness sukha (thus atta) that the aryans call "equanimous, mindful, and dwelling in happiness, he dwells having attained the third jhana, thus the atta has attained the supreme nibbana in the visible world.
"Thus do some declare the supreme nibbana in the visible world.
Relevant to the fourth jhana Buddha replies: Why?
"Since in that case sukha (happiness) means the enjoyment through the attention (abhoga) of mind, due to this it is called gross.
Since, sir, due to the abandoning (pahana) of happiness, due to the abandoning of pain (dukkha) due to the previous disappearance of gladness and sadness (somanassa-domanassanam atthagama) this atta attains and abides in the fourth jhana of neither-pain-nor-happiness (adukkhamasukham) and purity of mindfulness due to indifference (upekkha-sati-parisuddhim), this atta has attained the supreme nibbana in this world.
"Thus do some declare the supreme Nibbana in the visible world of an existing being."
CONCLUSION
Now this leads us to an interesting conclusion.
The problem is that Atta, the Identity, which is supplied with the five objects of desire, is in complete possession of the person in normal everyday life. He enjoys himself. He believes that because he has understood the Dharma and meditation well that he is well upon the path. He is then less vigilant and can be unrestained. That is an error.
If he does not realize profoundly that the desirable objects (kama) are impermanent, painful, and naturally subject to change; as they become transformed, grief, lamentation, pain, melancholy and despair will eventually arise. However, the error is compounded, because subliminally there will be a negative influence within his meditation.
1. In meditation, having separated Identity from desirable objects and unwholesome mental states there is an abiding therein which is born of separation (vivekajam), characterised by rapturous happiness (pitisukham) and accompanied by thoughts of enquiry and judgmental decision (savitakkam savicaram).
Unconscious clinging to this condition is a potential cause of meditation impediments.
2. His Identity, through incomplete understanding, may be too unconsciously involved with vitakka and vicara (reflection and absorption).
3. Within meditation the mind is merged in joy (pitigatam), and this is unconsciously a state of agitation of mind (cetaso ubbilla-vitattam), although consciously agreeable.
The mind, in the becoming of consciousness, may even be with equanimity (upekkhako), mindful (sato) and with understanding (sampajanno) with the experiences of happiness (sukha).
But if there is an unconscious clinging to this joy through the lack of in-depth understanding, which is to be internalized beyond cognition, then that is a great impediment to the meditation.
SUMMARY AND CONSEQUENCES
In summary, we can say that if there exists an unconscious deep Identity clinging to what has been let go within the meditation then there may still exist a deep Identity craving for that state.
This arises from the mistaken understanding and belief that CLINGING and CRAVING are really one IDENTITY CONDITION. When being mindful of Identity in daily life it then becomes important to distinguish Identity Craving from Identity Clinging.
We then have a condition in which there is dissonance. On one hand the Visceral or Ego Identity clings to agreeable states within the meditation while on the other hand the Super Ego drive is for further progress. That causes the resulting internal tension and stress, which is dissonance.
The consequence is that dissonance is solved by generating additional false support in one way or another for the less difficult condition. There will be then a false satisfaction with the meditation (although the homeostatic voice is complaining in the background).
The clinging then to unrestrained conditions in every day life is reinforced.
We might even consider a case in which a master himself not free from Identity cognition of superstition, might well perform correctly the Mantra meditations, for example, and reaching into the subliminal experiences would contaminate the eventual cognitive discernments of his contemplations. His teachings then might be in great error and filled with superstition.