The Recognition of Dispassion (Virāgasaññā)
The best of dhammas is dispassion.
— Dhammapada 273
With sustained and dedicated commitment to the recognition of impermanence, the recognition of unsatisfactoriness in what is impermanent, and the recognition of selflessness in what is unsatisfactory, we will eventually begin to realize the gnosis and vision of things as they are (yathābhūtañāṇadassana). And it is precisely this discernment into all facets of our experience which leads to disenchantment, which in turn gives rise to dispassion. The recognition of dispassion is explained in AN 10.60 Girimānanda Sutta:
Now what, Ānanda, is the recognition of dispassion? Here, Ānanda, a monk, gone to the wilderness, to the root of a tree, or to an empty place, discriminates thus: ‘This is peace, this is excellent, that is: the calming of all fabrications, the release of all acquisitions, the elimination of craving, dispassion, nibbāna.’ This, Ānanda, is called the recognition of dispassion.
At this stage of our development a profound and deep transition begins wherein we come to really understand and directly experience the utter futility of craving and clinging. Sustaining and further developing this weariness with regard to all fabricated things leads to complete disenchantment (ekantanibbidā), dispassion (virāga), cessation (nirodha), peace (upasama), direct gnosis (abhiññā), awakening (sambodha), and the full extinguishment (parinibbāna) of the three metaphorical fires of passion, aggression, and delusion. Therefore, this transitional stage, beginning with the onset of knowing and seeing things as they are, is extremely important because it’s completely transformational. It’s at this mature stage of practice that we start to really understand the dhamma at the gut level of experience. We begin to intuit and even taste freedom, and understand just what authentic freedom entails.
This transformation begins with the experience of disenchantment (nibbidā). Thus, it’s necessary to understand what disenchantment means. The Pāḷi term nibbidā is related to nibbindati, which is derived from the negative prefix nis-, meaning “not,” and the verb root vindati, meaning “to find.” And so nibbindati means “without finding,” and carries the connotations of “becoming weary of” and “turning away from.” When we clearly see each and every experience as impermanent, unsatisfactory, and empty, we no longer find satisfaction in fabricated things. We grow weary of trying to propagate and seek delight in worldly comforts and worldly concerns. This sense of weariness is expressed in Dhammapada 277-279:
‘All fabrications are impermanent.’
Seeing this with discernment
One grows weary of unsatisfactoriness.
This is the path to purity.
‘All fabrications are unsatisfactory.’
Seeing this with discernment
One grows weary of unsatisfactoriness.
This is the path to purity.
‘All phenomena are not-self.’
Seeing this with discernment
One grows weary of unsatisfactoriness.
This is the path to purity.
This weariness with what is unsatisfactory is disenchantment, which arises due to knowing and seeing things as they are. We begin to feel the hollowness of engaging in affairs which aren’t directly related to the development of the path. Even before disenchantment has fully matured into dispassion we start to sense and feel superficial entertainments and superficial conversations as being hollow, and quite pointless. This beginning stage of experiencing disenchantment can be confusing at times, and somewhat unsettling. The things that we once pursued and delighted in are now, at times, seen as pale and anemic. This can be disorienting. All the messages in the world are telling us to continue heading in the old familiar direction, but there is a gnawing feeling that that habitual direction will never lead to genuine happiness. At this point it’s helpful — often necessary — to have the guidance of an experienced teacher to assist us in working through these conflicting desires and messages.
Also, for disenchantment to actually be transformational and liberating it needs to be moistened and enriched with kindness, compassion, empathy, and equanimity. Without awakening and embodying these qualities we will not be able to successfully face the remaining challenges which will inevitably confront us as we work through these latter stages of profound transformation.
But with time and patient endurance, continuing to learn and develop our practice in the arena of everyday experience, disenchantment will lead to dispassion. The experience of dispassion is visceral, deep, and profound. It isn’t some weak intellectual head-trip. Discernment at this stage of the path is fully present and naked. There is a directness and clarity of understanding which engenders confidence. We become confident that our practice won’t be easily shaken by any unexpected bumps on the road. We are able to handle situations which previously created emotional upheavals and moments of uncertainty or hesitation. And when difficult situations do arise we know that we have the necessary insight and skills to work with whatever presents itself. We come to understand just why the Buddha said that “Dispassion is the best of dhammas.”
The development of meditative composure and discernment which sustains disenchantment, and the concomitant development of a measureless mind, is explained in MN 38 Mahātaṇhāsankhaya Sutta:
On seeing a form with the eye, he is not attached to it if it is pleasing, he is not averse to it if it is displeasing. He remains with mindfulness of the body present, with a measureless mind, and he discerns as it really is the liberation of mind and liberation through discernment where those worthless, unskillful qualities cease without remainder.
On hearing a sound with the ear, he is not attached to it if it is pleasing, he is not averse to it if it is displeasing. He remains with mindfulness of the body present, with a measureless mind, and he discerns as it really is the liberation of mind and liberation through discernment where those worthless, unskillful qualities cease without remainder.
On smelling an odor with the nose, he is not attached to it if it is pleasing, he is not averse to it if it is displeasing. He remains with mindfulness of the body present, with a measureless mind, and he discerns as it really is the liberation of mind and liberation through discernment where those worthless, unskillful qualities cease without remainder.
On tasting a flavor with the tongue, he is not attached to it if it is pleasing, he is not averse to it if it is displeasing. He remains with mindfulness of the body present, with a measureless mind, and he discerns as it really is the liberation of mind and liberation through discernment where those worthless, unskillful qualities cease without remainder.
On touching a tactual object with the body, he is not attached to it if it is pleasing, he is not averse to it if it is displeasing. He remains with mindfulness of the body present, with a measureless mind, and he discerns as it really is the liberation of mind and liberation through discernment where those worthless, unskillful qualities cease without remainder.
On cognizing a phenomenon with the mind, he is not attached to it if it is pleasing, he is not averse to it if it is displeasing. He remains with mindfulness of the body present, with a measureless mind, and he discerns as it really is the liberation of mind and liberation through discernment where those worthless, unskillful qualities cease without remainder.
Having thus abandoned favoring and opposing, whatever feeling he feels, whether pleasant, painful, or neither-painful-nor-pleasant, he does not delight in that feeling, welcome it, or remain attached to it. As he does not delight in that feeling, welcome it, or remain attached to it, delight in feelings ceases in him. With the cessation of delight, the cessation of clinging; with the cessation of clinging, the cessation of existence; with the cessation of existence, the cessation of birth; with the cessation of birth, aging and death, sorrow, grieving, pain, unhappiness, and despair cease. Such is the cessation of this entire heap of unsatisfactoriness.
MN 148 Chachakka Sutta:
Seeing thus, monks, a well-taught noble disciple grows disenchanted with the eye, disenchanted with forms, disenchanted with eye-consciousness, disenchanted with eye-contact, disenchanted with feeling, disenchanted with craving.
He grows disenchanted with the ear… He grows disenchanted with the nose… He grows disenchanted with the tongue… He grows disenchanted with the body… He grows disenchanted with the mind, disenchanted with phenomena, disenchanted with mind-consciousness, disenchanted with mind-contact, disenchanted with feeling, disenchanted with craving.
Disenchanted, he becomes dispassionate. Through dispassion he is liberated. When liberated, there is the gnosis, ‘Liberated.’ He discerns that, ‘Birth is ended, the holy life fulfilled, done is what had to be done, there is nothing further here.’
The Recognition of Dispassion and the Seven Factors of Awakening (Satta Bojjhaṅgā)
Sustained, dedicated practice of the recognition of dispassion will gradually create the optimal conditions for the arising of all seven factors of awakening. SN 46.75 Virāga Sutta (abridged):
Here monks, a monk develops the awakening factor of mindfulness accompanied by the recognition of dispassion, dependent upon seclusion, dispassion, and cessation, resulting in letting go. He develops the awakening factor of dhamma-investigation accompanied by the recognition of dispassion, dependent upon seclusion, dispassion, and cessation, resulting in letting go. He develops the awakening factor of energy accompanied by the recognition of dispassion, dependent upon seclusion, dispassion, and cessation, resulting in letting go. He develops the awakening factor of joy accompanied by the recognition of dispassion, dependent upon seclusion, dispassion, and cessation, resulting in letting go. He develops the awakening factor of tranquility accompanied by the recognition of dispassion, dependent upon seclusion, dispassion, and cessation, resulting in letting go. He develops the awakening factor of meditative composure accompanied by the recognition of dispassion, dependent upon seclusion, dispassion, and cessation, resulting in letting go. He develops the awakening factor of equanimity accompanied by the recognition of dispassion, dependent upon seclusion, dispassion, and cessation, resulting in letting go.
It is in this way that the recognition of dispassion is developed and cultivated so that it is of great fruit and benefit. It is in this way that the recognition of dispassion is developed and cultivated so that one of two fruits is to be expected: either final gnosis in this very life or, if there is a residue of clinging, the state of nonreturning. It is in this way that the recognition of dispassion is developed and cultivated so that it leads to great good. It is in this way that the recognition of dispassion is developed and cultivated so that it leads to great security from bondage. It is in this way that the recognition of dispassion is developed and cultivated so that it leads to a great sense of urgency. It is in this way that the recognition of dispassion is developed and cultivated so that it leads to dwelling in great comfort.
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