You said:
I am sorry but to disagree with you on describing
Nirvana as not a phenomenon. By the time you
start to put up a description on any subject matters, new
phenomenon arises.
As a matter of fact, Nibbana can be described, and has been
described countless times by the Buddha as the cessation of
afflictive phenomena:
But with the remainderless fading away and cessation of ignorance
comes cessation of volitional formations; with the cessation of
volitional formations, cessation of consciousness.... Such is the
cessation of this whole mass of
suffering.”
Nibbana is not a
phenomon but rather the cessation of afflictive phenomenon.
Descriptions are phenomenon and that is an entirely different issue
altogether. Also, descriptions are not afflictive (just as sense
perceptions are not inherently afflictive), therefore there is no
need to fear descriptions. What we have to relinquish are our
afflictions - craving, aversion, ignorance.
You said:
Phenomenon can neither be created nor destroyed
– just like the energy elements – it only moves on from one to
another scenario.
In Buddhism, phenomena are neither created, nor can they be
destroyed. There is no agent or creator of phenomena. Rather,
phenomena arise due to causes and conditions.
For example, when someone hits the bell with a stick, with the
condition of the stick, the person hitting, the bell, the
vibrations, the air, the ear, and so on - all these causes and
conditions come together and a new phenomenon called "hearing
sound" arises.
This new and complete phenomenon is neither the same as the ear,
nor does it come from the ear, nor was it created by the ear, is
neither same as the air, nor does it come from the air, nor was it
created by the air, is neither same as the stick, nor does it come
from the stick, nor was it created by the stick, is neither same as
the bell, nor does it come from the bell, nor was it created by the
bell, and so on.... rather, it is when all these causes and
conditions meet - a new and complete phenomenon called "hearing
sound" arises.
And with the cessation of those causes and conditions, the
experience "hearing sound" too ceases - therefore with the arising
of this, comes the arising of that, and with the cessation of this,
comes the cessation of that. This is the principle of dependent
arising. Phenomenon arises according to conditions and ceases with
the cessation of conditions.
I do not say that energy "transforms" since no two moments of
phenomenon can be similar, rather, it is that there is a continuity
of a causal process, so it is A1, A2, A3.... and so on, each moment
of arising a new and complete phenomenon of dependent origination,
that ceases upon its arising. There is absolutely no continuity of
a metaphysical substance or essence, even the elements themselves
are empty of any independent, permanent, locatable essence or
substance. Arising and ceasing moment to moment.
Now, with the remainderless cessation of ignorance, comes the
remainderless cessation of the entire twelve links of dependent
origination. Since afflictive arisings have their causes, with the
uprooting of the root ignorance, comes the cessation of afflictive
births and arisings.
You said: Also, an effort
‘to realise’ is not the same as ‘to desire’. To
desire is to long for; to wish for; to hope for and this condition
fit well into the category of Dukkha.
You must have the desire to make the effort. The Buddha tells us
to rely on craving to end craving:
“‘This body comes into being through craving. And yet it is by
relying on craving that craving is to be abandoned.’ Thus was it
said. And in reference to what was it said? There is the case,
sister, where a monk hears, ‘The monk named such-and-such, they
say, through the ending of the preparations, has entered &
remains in the preparations-free deliverance of the mind &
deliverance through wisdom, having known & realized them for
himself in this very life.’ The thought occurs to him, ‘I hope that
I, too, will — through the ending of all preparations will enter
and remain in the preparations-free deliverance of the mind &
deliverance through wisdom, having known & realized them for
myself in this very life..’ Then, at a later time, he
abandons craving, having relied on craving. (So
aparena samayena taṇhaṃ nissāya taṇhaṃ pajahati) ‘This body
comes into being through craving. And yet it is by relying on
craving that craving is to be abandoned.’ Thus was it said. And in
reference to this was it said. {AN
4. 159}
And here the second one which tells us that "Desire to achieve
Nibbana" is important:
One day a brahmin came to visit the venerable Ananda. He asked
the venerable Ananda: “How can you ever overcome desire if you
desire for Nibbana?”. Then the venerable Ananda gave a simile: When
you, dear brahmin, were at home, did you not think: “I wish to go
to the monastery to see the venerable Ananda”. Tell me, what
happened to that desire of yours?” – Then the brahmin answered:
“Well, that wish of mine was fulfilled once i came to the
monastery.” – Then venerable Ananda said: “In the same way someone
would desire to achieve Nibbana, but on reaching Nibbana that
desire would be fulfilled.” [Thanks to Daniel and Kerstin for
pointing to the source, here it is SN
51,15 ]
You said: For general
understanding, Dukkha or suffering (in English language)
means ‘to bear with’. Any circumstances that
would involve one - to continue with; to persevere with; to soldier
on with; to carry on with; to undertake with; to go through with
would mean Dukkha. Literally, it is not
about oneself associating with the condition of pain, agony, joyful
or happiness; for these conditions reflected as the
consequences of Dukkha arising.
And neither is the path one of
dissociating oneself with the condition of pain, agony, etc. Since
dissociation is inherently dualistic - it presumes there is a self
that can dissociate from the 'other'. You may dissociate from the
'other', and yet the afflictive experiences, and the sense of self
continues to arise. Therefore dissociation cannot liberate, only
the realization of anatta and emptiness can liberate us from
clinging and suffering.
You said: So, to do a
U-Turn to Dukkha is to ‘let go’.
‘Letting go’ is the antonym of ‘bearing with’.
That is why we could see the practice of
‘letting go’ is the first realisation effort for the path to
Enlightenment.
No, the practice of 'letting go'
is not the same as realisation. For here I would like to refer to
what Thusness said:
Hi Dawnfirstlight,
I see it otherwise. Dharma is deep and
profound.
Even if we were to search the entire globe, still it
is hard to find one that can be completely detached. Try as
we may, ‘attachment’ continues to arise. The reason being
detachment is not a matter of ‘will’, it is a matter of prajna
wisdom and only in Buddhism this is pointed out and for this I am
grateful to Buddha.
Although it is not right to spout high views, it is also
important not to over simplify matters. In my view, if our
mind is filled with ‘dualistic and inherent thoughts’, even with
utmost sincerity and honesty in practice, there is still no true
‘detachment’.
To seeker,
As we are so attached to our ‘dualistic and inherent views’,
confusions are inevitable and the journey will not be a smooth
one. For now, take AEN advice. Be strong!
:)
Now to achieve such a
realisation, you need right effort, which is sustained by desire,
and with the right kind of desire and effort you do contemplative
practices that investigates the nature of phenomenon, and as a
result knowledge and vision with regards to the nature of
phenomenon arise, and with the knowledge and vision of phenomenon
as they are - dispassion arises, and with dispassion and the
knowledge and vision of the nature of phenomenon comes the fading
away and cessation of ignorance, craving, clinging and the whole
host of afflictive arisings. In other words, without true wisdom
and realization, no matter how you try to let go, you will not be
able to let go completely and effortlessly and be able to attain
nirvana.
If you do not realise anatta,
emptiness, dependent origination by direct realization, then no
matter how you try to let go, you will not be able to let go
completely, effortlessly, uprooting the roots of ignorance and
craving. You may be able to enter into meditative states where such
gross afflictions are temporarily suppressed in samadhi, however it
is only by wisdom and realisation can they be fundamentally
relinquished (permanently).
p.s. will not be able to reply further for another week as I am
heading outfield. Maybe other moderators and forummers are
around.