When we come to see impermanence, unsatisfactoriness and not self in ourselves, in this body and mind, in this world, then well find that a kind of boredom will arise. This isnt the everyday boredom that makes us feel like not wanting to know or see or say anything, or not wanting to have anything to do with anybody at all. That isnt real boredom, it still has attachment, we still dont understand. We still have feelings of envy and resentment and are still clinging to the things which cause us suffering.
The kind of boredom which the Buddha talked about is a condition without anger or lust. It arises out of seeing everything as impermanent. When pleasant feeling arises in our mind, we see that it isnt lasting. This is the kind of boredom we have. We call it Nibbida or disenchantment. That means that its far from sensual craving and passion. We see nothing as being worthy of desire. Whether or not things accord with our likes and dislikes, it doesnt matter to us, we dont identify with them. We dont give them any special value.
Practicing like this we dont give things reason to cause us difficulty. We have seen suffering and have seen that identifying with moods can not give rise to any real happiness. It causes clinging to happiness and unhappiness and clinging to liking and disliking, which is in itself the cause of suffering. When we are still clinging like this we dont have an even minded attitude towards things. Some states of mind we like and others we dislike. If we are still liking and disliking, then both happiness and unhappiness are suffering. Its this kind of attachment which causes suffering. The Buddha taught that whatever causes us suffering is in itself unsatisfactory.
The blessing of this Dharma gift is offered in memory of Mrs. Beatrice Saslav. Inquiries about this book may be directed to: The Abbot, Wat Pah Nanachat, Ampher Warin, Ubon Rajathani, Thailand.
Copyright c 1982 The Sangha, Bung Wai Forest Monastery
Access to Insight edition c 1997
For free distribution. This work may be republished, reformatted, reprinted, and redistributed in any medium. It is the authors wish, however, that any such republication and redistribution be made available to the public on a free and unrestricted basis and that translations and other derivative works be clearly marked as such.