මුල් සිංහල වීඩියෝව සඳහා Play කරන්න
Attached to Suffering as Much as Happiness | Dhamma Siddhi Thero
A Note on the Source Text: This translation was prepared from a transcript of the original video recording. As the source transcript may have contained inaccuracies, there may be variations between this text and the original audio, particularly in the spelling of personal names, the titles of Suttas, and the rendering of Pali verses.
Siddhi Thero:
The Supreme Buddha preached a practical teaching (Dhamma). It is something to be applied practically in our everyday lives. For anyone following this teaching, they absolutely need the tools to live within the Dhamma practically. What does that mean? It means we have to live. It is in the midst of living that we encounter life's experiences. Can we practice this practically without going through anything? Suppose I tell you to live practically today. How can you live practically by doing nothing, or without a thought?
Disciple:
One must be mindful.
Siddhi Thero:
Mindful of what?
Disciple:
I think... about what is happening and what we are doing... about those signals? About the signals coming to the mind? We must be mindful (sati)... otherwise, we...
Siddhi Thero:
Yes, that... but were we born just to do that? Are we supposed to keep doing only that until we die?
Disciple:
If we don't do that, Venerable Sir, it’s exactly like walking without shining a torch... if we lose that mindfulness (sati)... then...
Siddhi Thero:
Yes, but no. What I am asking is, should that be our sole purpose, our only goal? Just to remain mindful? Or is there no teaching (Dhamma) beyond that?
Disciple:
[Inaudible] to live happily.
Siddhi Thero:
Why do we say we need to be mindful? It’s like asking the question, "Were we born just to take medicine?" No, we take medicine to live without illness.
Disciple:
If we are not mindful, then we are... well, a bit like wild animals in the jungle...
Siddhi Thero:
Yes, that is correct... that is absolutely correct. That is precisely why, in our sermons, we emphasize from A to Z nothing but the importance of being mindful. Is that clear? However, I am saying this to show you what the ultimate destination of this path looks like. Imagine I am going to take you on a trip. Instead of just describing it this way and that, it is like playing a short video clip on YouTube to show you, "This is what the destination looks like; this is how it is." I am not going to explain the entire ocean... I am just giving you a small glimpse of it. We are talking about the state that exists after one has crossed beyond the mere practice of maintaining mindfulness. It is the state that remains once the "duty" of mindfulness is complete.
Being mindful is not something you have to actively keep doing for an entire lifetime. That is only until it becomes cultivated. Why do we tell you to be mindful now? Because our inherent nature right now is a lack of mindfulness (asati). Everything we have done since the day we were born has been done in a state of heedlessness. Therefore, what do we do? For those who wish to cultivate this path, for those who truly want to understand this Dhamma, we instruct them to practice mindfulness (sati). That is, to turn away from the heedless life they have led and to start living with mindfulness. However, that alone is not the entirety of this Dhamma. It is the path. It is a part of the path, a factor of the path (magganga).
What happens to the person who continuously cultivates and practices mindfulness? In the past, they had a life that was driven by the habit of heedlessness. Now, without even realizing it, they transition into a life that flows naturally with mindfulness. How does this transition happen? What falls away from their life? The heedlessness falls away, and mindfulness (sati) becomes normalized as their natural state. At that point, there is no longer a need to constantly remind oneself, struggling to bring the mind back to mindfulness. There is no longer a need to forcefully "practice" it step by step.
Disciple:
Venerable Sir, it happens automatically, doesn't it?
Siddhi Thero:
Exactly. After that, it happens automatically. We could call it an "autopilot mode." Do you understand? From that point onward, there is no need to overthink or actively scrutinize every single moment with effort; all that remains for them is to live beautifully and gracefully. If you think that we just sit in one place actively trying to develop mindfulness, or doing this and that... I cannot recall having to do any such routine in a long time. It is simply not necessary anymore. Is that clear? That application... during the time you are practically cultivating it, you must understand it profoundly. You need to listen to the Dhamma sermons carefully, understand exactly what mindfulness (sati) is, and untangle all these concepts clearly.
Ultimately, this must be applied to the extent that the daily activities of your life are naturally performed with mindfulness (sati). When that happens, you instantly become aware of it—"Now I am trapped," "Now I am experiencing suffering," "Now I am in discomfort"... the realization comes in a flash. At each of those moments, you mindfully observe what is truly happening. In the Dhamma, it provides the cures for those specific "illnesses." It teaches that "this problem arises due to this specific cause, so apply this specific remedy at that time." This is the underlying purpose of listening to Dhamma sermons. There are certain defilements that must be dismantled and shattered forcefully. It can be quite severe. At such moments, you absolutely must take that firm action; otherwise, that "illness" will never be cured. No matter how mindfully you simply observe it, you will see that the illness keeps returning every day. That is the reason. You see the cause, you recognize the cause, but you do not change or eliminate the cause. Therefore, the result keeps appearing day after day. No matter how much you observe it, the illness is not cured. You have mindfulness, but the illness remains. Why?
You observed the problem with mindfulness. But you did not apply the necessary remedy. Then what happens? People complain, "Venerable Sir, I am observing it mindfully, but I am not getting cured." We have explained exactly how to respond when such a situation arises. Do you understand? At that crucial moment, the appropriate remedy must be applied. Only when that is done is the problem truly resolved. Is it clear now? That mindfulness (sati) is not the final answer. There is an active remedy that must follow.
What do doctors do first? They observe carefully and mindfully to diagnose what kind of illness the patient has. It is only after conducting all the proper investigations that they come to the conclusion, "This is the specific remedy required." Mindfulness is not the remedy itself. It is simply like the torch. You use the torch to search everywhere for the snake. But once you find the snake, what do you do next?
Disciple:
[Inaudible]
Siddhi Thero:
There are different ways to handle different types of snakes. Some snakes, you can simply grab by the tail and toss them away. You cannot get close to certain other snakes like that; as you approach them, they coil up. If you get too close, they will strike. Do you understand? Therefore... the remedies for different problems vary. Is that clear? That is why you must listen to the Dhamma. That is why we have these discussions. That is why you must discuss your life experiences and your sufferings with a spiritual friend (Kalyāṇa-mitta), to gain as much profound understanding about them as possible. Through that process, you will learn the exact remedies you need to apply. After that, gradually... if you genuinely wish to be liberated from suffering (Dukkha)... if you truly want to resolve the problem, you must actually apply the remedy.
Many people... they understand all the facts, they see the reality, and they even identify the problem, but they are reluctant to apply the remedy. The reason is, if they apply that remedy, they will no longer get to experience that specific suffering (Dukkha). Many people are just as attached to their suffering as they are to their happiness. That is the misfortune. What did I just say? Many people are just as attached to their suffering as they are to their happiness. Does it make sense to you when I say people are attached to their suffering?
The Supreme Buddha preached a practical teaching (Dhamma). It is something to be applied practically in our everyday lives. For anyone following this teaching, they absolutely need the tools to live within the Dhamma practically. What does that mean? It means we have to live. It is in the midst of living that we encounter life's experiences. Can we practice this practically without going through anything? Suppose I tell you to live practically today. How can you live practically by doing nothing, or without a thought?
Disciple:
One must be mindful.
Siddhi Thero:
Mindful of what?
Disciple:
I think... about what is happening and what we are doing... about those signals? About the signals coming to the mind? We must be mindful (sati)... otherwise, we...
Siddhi Thero:
Yes, that... but were we born just to do that? Are we supposed to keep doing only that until we die?
Disciple:
If we don't do that, Venerable Sir, it’s exactly like walking without shining a torch... if we lose that mindfulness (sati)... then...
Siddhi Thero:
Yes, but no. What I am asking is, should that be our sole purpose, our only goal? Just to remain mindful? Or is there no teaching (Dhamma) beyond that?
Disciple:
[Inaudible] to live happily.
Siddhi Thero:
Why do we say we need to be mindful? It’s like asking the question, "Were we born just to take medicine?" No, we take medicine to live without illness.
Disciple:
If we are not mindful, then we are... well, a bit like wild animals in the jungle...
Siddhi Thero:
Yes, that is correct... that is absolutely correct. That is precisely why, in our sermons, we emphasize from A to Z nothing but the importance of being mindful. Is that clear? However, I am saying this to show you what the ultimate destination of this path looks like. Imagine I am going to take you on a trip. Instead of just describing it this way and that, it is like playing a short video clip on YouTube to show you, "This is what the destination looks like; this is how it is." I am not going to explain the entire ocean... I am just giving you a small glimpse of it. We are talking about the state that exists after one has crossed beyond the mere practice of maintaining mindfulness. It is the state that remains once the "duty" of mindfulness is complete.
Being mindful is not something you have to actively keep doing for an entire lifetime. That is only until it becomes cultivated. Why do we tell you to be mindful now? Because our inherent nature right now is a lack of mindfulness (asati). Everything we have done since the day we were born has been done in a state of heedlessness. Therefore, what do we do? For those who wish to cultivate this path, for those who truly want to understand this Dhamma, we instruct them to practice mindfulness (sati). That is, to turn away from the heedless life they have led and to start living with mindfulness. However, that alone is not the entirety of this Dhamma. It is the path. It is a part of the path, a factor of the path (magganga).
What happens to the person who continuously cultivates and practices mindfulness? In the past, they had a life that was driven by the habit of heedlessness. Now, without even realizing it, they transition into a life that flows naturally with mindfulness. How does this transition happen? What falls away from their life? The heedlessness falls away, and mindfulness (sati) becomes normalized as their natural state. At that point, there is no longer a need to constantly remind oneself, struggling to bring the mind back to mindfulness. There is no longer a need to forcefully "practice" it step by step.
Disciple:
Venerable Sir, it happens automatically, doesn't it?
Siddhi Thero:
Exactly. After that, it happens automatically. We could call it an "autopilot mode." Do you understand? From that point onward, there is no need to overthink or actively scrutinize every single moment with effort; all that remains for them is to live beautifully and gracefully. If you think that we just sit in one place actively trying to develop mindfulness, or doing this and that... I cannot recall having to do any such routine in a long time. It is simply not necessary anymore. Is that clear? That application... during the time you are practically cultivating it, you must understand it profoundly. You need to listen to the Dhamma sermons carefully, understand exactly what mindfulness (sati) is, and untangle all these concepts clearly.
Ultimately, this must be applied to the extent that the daily activities of your life are naturally performed with mindfulness (sati). When that happens, you instantly become aware of it—"Now I am trapped," "Now I am experiencing suffering," "Now I am in discomfort"... the realization comes in a flash. At each of those moments, you mindfully observe what is truly happening. In the Dhamma, it provides the cures for those specific "illnesses." It teaches that "this problem arises due to this specific cause, so apply this specific remedy at that time." This is the underlying purpose of listening to Dhamma sermons. There are certain defilements that must be dismantled and shattered forcefully. It can be quite severe. At such moments, you absolutely must take that firm action; otherwise, that "illness" will never be cured. No matter how mindfully you simply observe it, you will see that the illness keeps returning every day. That is the reason. You see the cause, you recognize the cause, but you do not change or eliminate the cause. Therefore, the result keeps appearing day after day. No matter how much you observe it, the illness is not cured. You have mindfulness, but the illness remains. Why?
You observed the problem with mindfulness. But you did not apply the necessary remedy. Then what happens? People complain, "Venerable Sir, I am observing it mindfully, but I am not getting cured." We have explained exactly how to respond when such a situation arises. Do you understand? At that crucial moment, the appropriate remedy must be applied. Only when that is done is the problem truly resolved. Is it clear now? That mindfulness (sati) is not the final answer. There is an active remedy that must follow.
What do doctors do first? They observe carefully and mindfully to diagnose what kind of illness the patient has. It is only after conducting all the proper investigations that they come to the conclusion, "This is the specific remedy required." Mindfulness is not the remedy itself. It is simply like the torch. You use the torch to search everywhere for the snake. But once you find the snake, what do you do next?
Disciple:
[Inaudible]
Siddhi Thero:
There are different ways to handle different types of snakes. Some snakes, you can simply grab by the tail and toss them away. You cannot get close to certain other snakes like that; as you approach them, they coil up. If you get too close, they will strike. Do you understand? Therefore... the remedies for different problems vary. Is that clear? That is why you must listen to the Dhamma. That is why we have these discussions. That is why you must discuss your life experiences and your sufferings with a spiritual friend (Kalyāṇa-mitta), to gain as much profound understanding about them as possible. Through that process, you will learn the exact remedies you need to apply. After that, gradually... if you genuinely wish to be liberated from suffering (Dukkha)... if you truly want to resolve the problem, you must actually apply the remedy.
Many people... they understand all the facts, they see the reality, and they even identify the problem, but they are reluctant to apply the remedy. The reason is, if they apply that remedy, they will no longer get to experience that specific suffering (Dukkha). Many people are just as attached to their suffering as they are to their happiness. That is the misfortune. What did I just say? Many people are just as attached to their suffering as they are to their happiness. Does it make sense to you when I say people are attached to their suffering?
Disciple: [Inaudible]
Siddhi Thero:
You don't know; but that is the nature of craving (taṇhā). It means that even when they recognize the suffering, they refuse to let it go. That is the true nature of craving.
The subject of Karma was a topic that the Supreme Buddha did not even want to bring to the table for discussion. What I mean is, it is that elementary and primitive of a concept. However, the society of that time was a Karma-centric society. Their entire belief system was rooted in it. So, when speaking to an audience like that, He could not completely remove the topic from His teachings. If He had, they would have all said He was crazy. Do you understand? It could not be discarded entirely. So, what did the Supreme Buddha do? He explained, "Yes, there is an order to how this world operates, and it is categorized into universal laws (Niyāma Dhamma), of which there are five. And out of those five, Karma is only one." By teaching that "Karma alone is not the sole cause for everything; there are four other causes as well," He diluted the absolute authority of Karma. To put it simply... if the original concept was like a concentrated bottle of essence, He added four drops of water to dilute it. He did this because it was practically impossible to completely sweep away the deep-rooted belief in Karma from that society.
That is why, for the ordinary uninstructed people (puthujjana) who find it difficult to truly perceive the law of cause and effect (hetu-phala), the concept of Karma is given as a source of mental solace. It is much like a doctor dealing with an incurable disease; they might just prescribe a vitamin pill to keep the patient going and give them hope. It is given in a similar way. It provides them with a sense of comfort—they can sigh and say, "Well, it is just my Karma, isn't it?" and get through their day. However, that is not the ultimate Buddhist path. The Buddha's teaching is not a Karma-centric religion; it is a teaching based entirely on cause and effect. Therefore, from today onward, liberate yourselves from the concept of Karma. Karma is not some grand, all-powerful force. It is merely a concept created by humanity to cope with its own helplessness.
Original Source (Video):
Title: සතුටට වගේම දුකටත් ආසයි | @dhammasiddhi
https://youtu.be/es07wL-15XE?si=2nXwrv_IPoCXLDv6
Disclaimer
The translations shared on this blog are based on Dhamma sermons originally delivered in Sinhalese. They have been translated into English with the help of AI (ChatGPT & Gemini AI), with the intention of making these teachings more accessible to a broader audience.
Please note that while care has been taken to preserve the meaning and spirit of the original sermons, there may be errors or inaccuracies in translation. These translations are offered in good faith, but they may not fully capture the depth or nuance of the original teachings.
This blog does not seek to promote or endorse any specific personal views that may be expressed by the original speaker. The content is shared solely for the purpose of encouraging reflection and deeper understanding of the Dhamma.
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