If we have knowledge about instinct, we would understand Dhamma better, because Dhamma is the systematic practice in order to control the instinct. It prevents any danger, suffering, and redirects the evil stream to the good in the beneficial direction, such as, an instinct of selfishness to unselfishness. If we don’t control the selfishness, it creates trouble, by taking advantage of others. But if we can control it, redirect the selfishness correctly, that is, trying to improve ourselves, better and better. There wouldn’t be selfishness to harm oneself or others. Selfishness in Dhamma, one should control it and redirect the evil streams to the good.
I’d like to use the term ‘control’ or ‘eliminate’ at the level of Arahantship. Ordinary untrained persons are not able to eliminate the instinct, only to control or sublimate it to the right path, to the highest goal--the Arahantship. It stated in Pali “asmimanassa yo yinayo etam ve paramam sukham.’ ‘The elimination of the conceit I am is happiness.’
Here, try to capture the whole picture that life has what is called instinct. We can’t eliminate it if we are just ordinary untrained individuals. We can only try to control it, not letting it cause trouble, and to use it in beneficial ways. It is as if we let wild animals, like elephant or buffalo, roam without control, they may cause trouble. But if they are under control, they can be useful without any danger. This is what is called changing the stream of being wild to beneficial way, instead of letting them be wild and dangerous. This is the instinct, without control, it creates danger. If it’s under control, it’s useful, and if it’s eliminated, the problems cease--Arahantship.
Remember an ‘instinct,’ it comes with all living thing, human beings, animals, and plants. They all have senses as to their own instinct; that is, it arises by itself, naturally without teaching from anyone. Those who believe in god would think that god gives them, the instinct that is. Those who believe in ghost, angel, would think that way as well.
An instinct of reproduction, for instance, it comes with our life. When we reach adulthood, we know how to reproduce, without anyone teaching us. The feeling that arises by itself is called instinct: animals, plant, tree, and insects know how to reproduce. A tree when it grows mature enough has flowers, which have male and female pollens for reproduction. They struggle to reproduce with the help of flies. It is the need and satisfaction, as it is for animals or people.
The most important thing is that life or body is equippeds with organs for reproduction. The feeling arises from the gland of nervous system or reproductive organ when it’s time of adulthood. One begins to learn and know by you, because of the power of the instinct. Examine well how powerful the reproductive instinct is?. If it were not under control, what kind of disaster would it bring? If it’s under control, it’s safe. And if it’s eliminated, the problem ceases.
The instinct, in life arises by itself naturally, it may be called the Law of Conditionality (Idappaccayata), but at a deeper level, to where it is created and conditioned. It is conditioned, more and more, till it reaches adulthood, that is, when thinking and behavior spring up under the power of the instinct.?
I think, what I said is enough for you to understand what instinct is. I will talk about it in more detail. Today is the first day, I want you to pay attention to instincts, which is an subject we must know because it causes suffering and it comes with life, we can’t get away from it, but must try to fight it.
The way to control and fight is by using Dhamma. All the Dhamma in Buddhism, when summarized together: morality (Sila), concentration (Samadhi), and wisdom (Panna). The Dhamma is used to control, fight, or prevent bad actions of instincts. The instinct and Dhamma, then are pairs, with Dhamma to control it.
The Buddha gained Enlightenment about this. He discovered the practice of how to prevent defilements from arising or how to get rid of them. He didn’t use the term ‘instincts,’ instead; he used ‘defilements’.
All defilements arise from the mother-- ignorance. It is the not knowing according to the truth. It is the wrong view of “self,” that there is “self.” Therefore, the conceit “I am” the pride of self-important is in all life: human life, animal life, plant, trees. When the feeling of self-important exists, one must protect, fight for his life; he wants to live. That is why many things arise as the result of instincts, with the important-self as the foundation.
Remember, I stated that in Buddhism there is only one instinct, that is, the concept of self important, ‘there is self.’ In biology, the instinct is divided into many kinds, but in Buddhism, they are all from the same source – the concept of having self. Everything arises due to this concept. We can call it, the followers of the instinct. We can just study about the main instinct, the instinct of having self. Today, I want you to understand that the instinct is something that comes with what i’s called ‘life.’ If we can’t control it, it causes suffering, and it can destroy us.
We humans have no choices, and have to follow along. We didn’t want to be reborn, but because of causes and conditions by nature, the father and mother, so we were born. Once we were born, we need to face with all the problems, of birth or after birth.
We need not ask, why were we born? We didn’t intend to. I used to raise this question as a theme of my talk. But now, I want to tell you the truth that we didn’t intend to be born, but we were already born. The next question is, since we were born already, what do we need to do? We need not answer why were we born? Once we are born, the problems, , arise because we can’t control the instinct. We are selfish which causes us sufferings. We need to accept that we must fight with these sufferings. We must try to get rid of them.
The truth is that we are suffering because we can’t control the instinct. We can’t control the selfishness, reproduction, the need for food, clothing. Therefore, the suffering would disappear when we can keep the instinct under control, and eliminated when we reach Arahantship. Now we are not an Arahant yet, but we need to know the instinct and keep it under control. We can prevent it before it arises, find solutions after it arises, or eliminate it, because we have enough knowledge.
Let’s study this truth in all aspects, not just in a book, assumption, or hearsay. See the truth by ourselves that when the instinct arises, it causes all kind of problems around us. The first one is the instinct of having ‘self,’ later, to survive, to seek food, to consume food, and many more, including to show off. Even animals like cat, chicken, like to show off. It causes some small and, some big problems. We need know it in details. I’ll give many talks about this.
Suffering arises from the instinct, of ordinary untrained persons, such as, the desire to eat, to beautify, to hear a beautiful sound. Just observe the children, they want good food, the desire for good music. They want them all time, but when they don’t get, or only get some, or sometimes get too much, all of these could cause problems. It is just the story of the instinct. If we have enough knowledge, we can control it. Ones seeks food, consumes it properly, or stores it for when needed. This kind of problem won’t arise. It’s all involved Dhamma-Dhamma-Dhamma.
All Dhamma in Buddhism is the teaching of the Buddha put into categories of duty;. the duties to certain things, with regard to what to do internally and externally. The most amazing thing is that the teaching of the Buddha is perfect and complete. It is for controlling the instinct at all levels. Some examples are for control, other examples for fighting with the instinct, some is for correction, changing from bad to good. It’s powerful, but if it used in the wrong way, it could be dangerous. Because it is powerful, if used correctly, we would gain great results.
Comparing to the elephant when in heat, it’s every powerful, can’t be controlled, and very dangerous. But if it’s under control, it can be very useful, because of its strength. The same is true with the instinct that pushes life to this way or that way. If we have enough knowledge to control it, we would gain good results. But if we can’t control it, it could be a disaster. Those who cause problems in the society are under control of the instincts. They steal, ransack or whatever as to their desire, because they don’t know how to control, or can’t control their instinct. They are too blind. But if they learn and understand about instinct enough, they won’t be any outlaws, instead they would become educated and do things properly, rightly. Eventually, they would become righteous persons (Sappurisa), know, and practice well, till they become Noble Ones (Ariya), although at lower stages, not an Arahant yet, but they are able to control much of their instincts.
Don’t forget that we did ’not intend to be born, but since we were, we need to accept our duties. What need to do is to get rid of sufferings, to minimize defilements, then at the end, there will be no more suffering.If you have understood what I said, you will see immediately that we need to study and know about the instincts and must practice correctly order to keep it under control, otherwise, we will suffer.
Greed, hatred, or delusion is also an instinct. We get angry, become greedy, and become deluded because we couldn’t resist those defilements. If we understand it well, we will be able to restrain ourselves and not be deceived by ignorant instinct.
To say in short, we have greed, hatred, and delusion because of the power of the instinct. Children do not need to be taught to be greedy, angered, or deluded. It arises by itself. It could be neutral, weak, if it’s cultivated correctly. If it were not properly trained, it would follow defilements.
Our knowledge is divided into 2 categories: Awaken (Bodhi), that is, right knowledge and defilement, wrong knowledge. Wrong knowledge is. also knowledge, but it is not the right kind. So, the instinct arises by itself and it could be on the wrong path under its original power, or it could be right knowledge due to the training, cultivating and Dhamma practice.
Some smart people say that defilement and right knowledge are the same because they are both instincts. But because of differences in conditions/formations, they yield different results. Those who go by books argue they are not the same, but if they look deeper, they would see that they are both knowledge and instincts. The instinct of right condition leads to the awakening, right knowledge--one is safe. If it ’is conditioned with wrong knowledge, it leads to the wrong path, to disaster. They are both Dhamma formations (Dhamma Sankhara) and mental formations (Sankhara.) The former is called “cultivated knowledge”(Bhavitanana) is not in Pali, or Tipitaka, .but I invented it to make the concept easier to understand and remember. “Bhavita” means to make it better. We have duty to develop the instinct and turn it into “Bhavitanana”- -the mind as the result of cultivation. Without cultivation, it would be selfish and leads to suffering.
Samadhi bhavana is the way to cultivate the mind with concentration. The Buddha called it in general term as “Samadhi Bhavana.” It is composed of both concentration (Samadhi) and insight (Vipassana). I looked it up in the Pali Sutta; Samadhi Bhavana is the practice of concentration (Kammatthana). Vipassana Bhavana is the practice of insight, as we usually do. It is the development of the mind, to know and understand correctly in order to control the instinct. Direct it properly and gain the fruit from it. To be better human beings, to be Noble ones, and to the highest--the Arahant. This is how the instinct works.
We practice concentration and insight in order to improve the instinct, to control it to the right path and gain good results, as we want. We just call it as the practice of Vipassana Kammatthana (Samadhi Vipassana). It is the training, developing, controlling of the instinct. It could be used rightly, and benefit gained from it, till eventually the suffering goes. We can easily say that the knowledge, which arises by itself naturally, is called instinct. It does not lead to Nibbana. It begins with selfishness, becomes defilement, and ends with suffering. If it’s developed, it turns to right knowledge. In some Buddhist school like, Zen, they have theory that everyone has Buddha nature within oneself. Thus, we need to cultivate it until it becomes Buddha nature in order to extinguish the defilements.
There are some people who talk about this much further, to the extent that even dog, cat, pig, bird, chicken, they all have this nature which can be developed into Buddha nature. It may sound weird, but it’s true, because instinct can be cultivated. Otherwise, it would not be possible to train dogs, cats or animals at the circus. Even animals have Buddha nature, we are human beings, we should have more of Buddha nature.
So, do understand that we have something marvelous, pure, it can be used to go to hell, heaven, or to Nibbana; it is the instinct.
Now, I’d like to summarize it again, because it’s a new subject. Please pay attention to this well. In nature, it has its law of nature. It determines how things are, as to the law of nature. This nature creates life, or conditions it. It contains with self-knowledge, senses, including formations of body with nervous system, brain, and memory.
It comes with the most essential instinct, the instinct of having ‘self’, as ‘me’ or ‘mine’. It’s the mother of all. It gives birth to many: the craving of this and that, in order to support the ‘me’, the search for food, food consumption, fights, protection, or reproduction. All these supports are for ‘me’. It’s the work of the instinct.
Being arrogant, ones does no’t respect others. Even amongst monks, novices, let me tell you there is not much respect. Just calling others by name, although some who have more years in robes, imitating the newspaper calling the Prime minister just by his first name. This instinct comes with us. It shows off with authority, looks down on ones who are inferior. So, those who have authority would tease children who they think have less intelligence. This is also the show off of instinct. It branches out and causes many problems.
Nowadays, they want things to be scientific, not mentioning this religion or that religion. Scientists want it to be scientific of nature. So they talk about instinct of nature by nature. They consider it as the foundation of morality course (Siladhamma), as philosophy of Dhamma. The term ‘philosophy’ is not the same as common translation. In Indian language, it means the highest wisdom, not perspective, or opinion.
There are many kinds of instincts. When there is contact, through eyes, ears, nose, tongue, body, or mind, it’s the formation for feeling, under the power of instinct. There are many wrong views that arise from sense contacts, due to ignorant instinct. It becomes this view, that view, many hundred, thousand ones. If we cultivate the instinct rightly, wrong views would not arise, only the right views to end suffering.
We are to be careful of the feeling that arises by itself, by impulse, especially selfishness and many other instincts. Reproduction instinct, particularly, which has underline instinct, that is, sexual desire. When the nature gives rise to reproductive instinct, it also gives sexual-deliciousness as bait. It lures ignorant beings to consummate. You can see that how powerful that instinct is?
We can completely separate reproduction instinct, as for the purpose of regeneration. The sexual desire is the deliciousness that pays for the reproduction; otherwise, no one would want to do it. It’s difficult, painful, and ugly, but with deliciousness as bait, it lures beings to indulge in the sexual desire, to reproduce. The nature gets reproduction as it intended. This is called underline instinct that we need to know and understand so that we can control it.
The instinct mixes with merit and de-merit, wholesome and unwholesome, heaven and hell, until one can conquer it-- the sense of self. The Arahant is above all conditions, the power of instinct. So, she or he is above good and bad, merit and de-merits, happiness- suffering, above all problems of life. We use Dhamma to withdraw ourselves from the power of the instinct.
Remember how the instinct works, how much it involves us, so that we know better. That is why we study Dhamma. We need to control the animal instinct, that is, under power of instinct, do whatever it wants to. We use Dhamma, don’t let it be under the power of animal instinct. Cultivate it as human beings’, and be liberated from it.
Let’s investigate what’s bothering us? Let’s talk about facts, about feelings of all people. Things that bother us: love, anger, hatred, fear, envy, worry, attachment, jealousy. Why do we feel that way? Do we enjoy being with these emotions? It’s all about instinct, let ourselves be under control of it. If we control it, these emotions won’t arise. In our life, there won’t be love, anger, hatred, fear, envy, and lamentation. It will be life with coolness, that is, liberated (Vimutti) from the instinct.
If we talk in scientific language, liberation (Vimutti) is to be liberated from the power of instinct. But if we talk about liberation (Vimutti) around temple, sometimes we don’t even know what kind of liberation we refer to. We refer to supramundane, above the world, in scientific language; it’s above the power of instinct. We can see that instinct is involved with us from the beginning to the end, from birth to death, to Nibbana. It takes over animals, plants, at low level. In human beings’ level, it takes over in subtle ways and is difficult to understand.
In summary, when there is sense contact with objects, when we need to be careful. The instinct will play the role, if there is no Dhamma practice, it will end in suffering. With Dhamma practice, it won’t lead to suffering, because it controls the formations of instinct. In Dhamma language, it follows the Law of Conditionality (Idappaccayata). If it is not in proper control or no control at all, suffering will arise, no one could help, not even gods. The study of Biology is more advanced, which is good for us to understand it easier and gain the most benefits. When we don’t have enough knowledge, we can’t control it. It creates sufferings. When we do, it won’t be able to cause suffering. Sufferings ended.
Documents from same series in order:
[From Dhammanukrom Dhammakosa, by Ajahn Buddhadasa, translated by Poonsiri]
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