ONENESS
By Ven.
Ajahn Sanong Katapunyo
Preface
The word Oneness
means stability, permanence, straightforwardness, and serenity.
Our mind is constantly affected by confusion, agitation and the changes that
always take place. As life is not always smooth, sometimes we experience
success and sometimes failure.
If we study the oneness of our mind, we will find that the main reasons why everything
can affect us are infirmity of mind and a lack of one-pointedness.
This book of teachings of Venerable Ajahn Sanong Katapunyo has been translated
from Thai by Fuengsin Trafford and Simon Romer
May all the benefit from this book be yours.
The Organising Committee
Mind is important
Through
mind training we discover whether or not our mind is peaceful. To practise
meditation (Bhavana) correctly we must only be aware of the state of our own
mind and not be concerned about other matters. In order to obtain peace and
tranquillity, we need to observe how thoughts can continuously create impulses
and emotions. So we can say that mind is very important.
If we know our own mind there is nothing left to know.
Dukkha (suffering) and Sukha (happiness) are within our own minds. Depending on
this contemplation, we understand the Dhamma and our own feelings and what kind
of Arammana (emotions) or tendencies we have.
Though our body is peaceful, our mind is not. There are thoughts, impulses and
emotions. We have to train the mind until it gets used to peace. If the mind
becomes accustomed to peace, it will yearn for it more and more.
For this reason we must keep on training our mind until it attaches to peace
and calms down as soon as we begin to practise. In taming the mind we need to
be skilful in our resolution (Adhitthana) (to achieve the goal), in our
recollection (of the object of the meditation) and in our entering and coming
out of Samadhi (concentration). This will be very useful.
The rope
to tie the monkey
Our mind is like mercury. It is also like a monkey who is struggling all the
time to free himself. When he is pulled back, he may stay still for a little
while, but a moment later, he will try to move away again.
We will need to pull back and control our mind frequently, otherwise it will
not remain still and it will wander away according to its emotions. The mind
will follow whatever arises in it when there is nothing to discipline and tie
it down. We must have mental training to stop its wandering.
So meditation is the tool to tie up ones mind. It will cultivate mindfulness
which is the foundation of the practice. Samadhi stills the mind and reduces
impulses and emotions. It's the same as tying the rope around a post and then
tying the monkey to it.
It does not matter how much the monkey struggles, he will have to stay within
the limits of his bounds. As he is tied with the rope, he can only go back to
the same spot again. The only chance for him to stop is when he is
exhausted.
When we follow the movement of our mind, it is like watching the monkey. We do
not have to become the animal, we just sit and watch
him. Stay still, do not struggle like him. If we
struggle like him, we will turn into a monkey and will become really
exhausted.
To practise Samadhi is like looking at the monkey. In the process of watching,
he will go round and round until the rope is so tight that he is bound up. In
the end he will have to stop and sit still.
The monkey also knows that it is time to stop when the rope is so tight that it
strangles him. The movement of our mind is very similar, so if we keep on
meditating in order to observe it (the mind), then it
is like watching the monkey without behaving like him.
If we act like him by creating thoughts, we will be exhausted by our meditation
because the mind never stops. We have to be in control at the post where Sati
(mindfulness) and Samadhi are. Fix attention on body and mind. Peace will
occur. Wherever the mind wanders it will return. The moment we are quick enough
to be aware of thoughts when they start to form, the mind will come back to
where it started. It is as though we have passed the Examination for mastering
our own mind.
Once the mind is let loose, there will be no
stopping it
Some people cannot stop thinking at all and they do not know what to do. When
they let their mind wander, it never stops. They have never trained their mind.
Thoughts will arise continuously and there is no way of getting rid of
them.
If we have already trained our mind, we will stand a better chance of stopping
those thoughts. Therefore Samathabhavana (Concentration development) brings
peace and Vipassana meditation (meditation of Insight) brings wisdom.
To understand one's mind and emotions leads to detachment from them. Wisdom
which follows will make us penetrate through the length and depth of the mind
and when a vision of Truth appears, we will experience the purity of our
mind.
Just learning how to concentrate will lead to all understanding. According to
the Buddha's teaching to only know one's mind is enough.
Knowing other things will not bring peace: suffering will still be with us.
Only experiencing the peaceful mind can bring cessation of suffering. To know
the right thing is meritorious. Both Heaven and Nibbana are within the peaceful
mind.
So in order to study a religion, we must start from the mind. If the mind is
peaceful, whatever we read will be effective, whatever we listen to will be
clearly comprehended. The Buddha's teaching of the Dhamma will be understood in
great detail.
Whatever we hear from someone, we will understand because our mind is clear.
Moreover, we will take delight in the Dhamma and take it to our heart. People
whose mind is not peaceful do not like the Dhamma and incline towards
restlessness. With their preoccupations to know about other people's business,
they do not want to know themselves.
To be peaceful involves the desire to know oneself, to examine oneself. We make
a lot of effort to view our own mind because we value peace as a good thing
which brings us happiness.
To study
a religion is to study the mind
To study
a religion is to study the mind. The Buddha did not teach many things. When he
taught the 5 ascetics, he told them to contemplate the body and its 32 organs
and to analyse all its elements.
The Buddha also pointed out to them that the body was born from cooked rice,
fresh cakes, nuts, sesame, butter, earth, water, fire and wind. All these
factors were analysed by him. The next step was to view the body clearly, so
clearly that they could see that the body starts to decay and eventually
disintegrates. As the result, they would have Samadhi as an object of
consciousness which consisted of applied thought, sustained thought, joy,
bliss, and one-pointedness of mind.
He continued to elaborate on the Cause of Suffering (samudaya). Suffering takes
place from citta (mind) and Vinnana (consciousness). Craving can be stopped by
having sharp awareness. At first this teaching was for the 5 ascetics. Later on
Ananda and Sariputta (two of the chief disciples) were taught the same thing.
Ordinary people were also taught the same thing.
Making one's mind the temple
When the
Buddha was alive there was no chanting, no ritual and ceremony, only
meditation. There was no Uposatha (consecrated assembly hall), Sala (pavilion),
Kuti (living hall for monks), or Vihara (shrine hall). Though there were 3000
monks, there was still no temple. Those monks lived and practised under trees, in
caves, and in the forest. Three thousand monks is a great number compared with
less than 1000 at Wat Sanghathan. Even a congregation of 200 lay people is
considered quite a number nowadays.
In the early days of the Order monks lived close to nature. The ordination did
not require an Uposatha, only the Buddha's mere utterance, "Ehi Bhikkhu
Upasampada" ("Come, Monks!, well taught is
the doctrine; lead the Holy Life to make a complete end of suffering.")
With these words the Buddha conferred the ordination.
Those lay men automatically became monks. Thousands of them were ordained at
the same time.
Those monks knew all about the Dhamma and could teach 'Panja kammathana' (The
five meditation exercises): namely, the hair on the head, the hair on the body,
the nails, the teeth and the skin. They became preceptors and teachers in
different countries.
As they knew how to meditate, Buddhism became very prosperous during that time.
Eight years after his Enlightenment, the Buddha did not have a temple. When he
went to Rajagaha, King Bimbisara offered him the first temple with Sala, Kuti
and Vihara. There was no record about building an Uposatha. There was no
building of an Uposatha, no ceremony of lifting the roof spiral during the
Buddha's time. Building the Vihara, Kuti, well and road were considered
meritorious deeds.
The idea that one gained merit from building the Uposatha might have started
after the Sukhothai or Ayudhaya periods, while building the Vihara was
considered the important thing before. Nowadays the Vihara does not have the
same significance because it is just a place for keeping Buddha images and the
Tepitaka (Scriptures). In the early period, it was the place where monks used
to take precepts and meditate, and were diligent. So when he was alive, the
Buddha showed his followers where the temple was - in his own mind.
Touching
only the bark
There is
a teaching about understanding the relationship between the body, speech and
mind. It is easy for a person to do good or evil by using the body with an
armspan in length and 25 cm. in width. Through mental volition, one acts
through body and speech.
In the past it was easy to get close to monks and religion. All the temple
goers practised and understood meditation, the 5 precepts, that which is evil
and that which is meritorious. Though they were illiterate, they were all
intelligent because they were very knowledgeable about Buddhism and skilful in
training their mind. Therefore if we revive our practice, we will really begin
to understand Buddhism as a religion.
We usually take the temple as the refuge for practice. It means we depend on a
material thing. In fact the real refuge is meditation exercise. This meditation
is the way which the Buddha taught us to rely on.
If we visit the temple but do not meditate, we will not get close to the
religion. It is as though we touch the bark but not the core. The aim is to get
to the core, and to touch the core of religion we must meditate.
Attachment
to outer merit
People in
general attach more to and wish to gain more of outer merit rather than inner
merit. In reality inner merit is the way to Salvation.
Making merit by having mindfulness, concentration and wisdom requires no
investment. We should cultivate this state of mind when we take 5 or 8 precepts
and when we meditate. It is like an investment of training one's mind for the
Magga (the Path) in order to gain the result.
During the Buddha's time, everything was easy. It was easy to be ordained. Only
two robes were required. Later on three were allowed. Wherever they went, the
monks only had those with them.
It was also easy for the lay followers. They did not have to take anything when
they visited the temple. Being poor did not stop them. If they did not have
flowers, incense and candles, they used their body, speech and mind to
represent those things. We can do the same thing because the main reason we go
there is to train our mind.
Worship with Practice
Nowadays
some people who visit monks are worried when they have nothing to give them.
They fear the monks' criticism. As a result they have to keep on buying things
for them. So it becomes an offering of worship. In the end the monks will form
an attachment to material things.
If we go to the temple to practise in order to train our mind, that is the real
Puja (worship) which gets close to the Triple Gem. This is considered to gain
the highest merit.
Flowers, incense and candles are used for Puja with
material things, not with the practice which the Buddha valued. So if we have
nothing to offer we can still practise.
The person who is going to be ordained takes 5 or 8 precepts. After his
ordination he becomes a monk and worships with practice. One who prostrates
himself or herself in front of an image of the Buddha, offering rice, water and
other articles with fragrance, who at the same time makes outer merit, is
worshipping with material things. That person has not yet reached the higher
level of practice, so it is not possible to get close to the Buddha.
To get close to the Buddha one must make a sacrifice of material things, but we
should not put too much emphasis on these. Instead one should start to practise
to train the mind to fight against thoughts, negative emotions and defilements.
This can be called "Reaching the Core" which is worship with
practice. If we achieve both types of worship, Joy will arise within our
heart.
Some people cling to worship with materials and do not know how to practice.
They will achieve nothing. They must do both. Consequently they will experience
Joy and perfect Samadhi. This can be called 'not using up old merit.'
Old Merit, New Accumulation
When we
give Dana (alms) and take precepts, we do not use up our old merit. Our Parami
(Perfections), accumulated in past lives, enable us to take rebirth as human beings
in a Buddhist environment and to find the Triple Gems. As a result we try to
practise the Dhamma every day.
The daily meditation with which we persevere is new merit. Chanting,
worshipping the Buddha, and giving Dana are considered the new merit which will
bear fruit in future.
The Punya (old
merit) created the human form, complete with mindfulness and wisdom. During our
lifetime we practise the Dhamma. It means that the result of the old merit
brings about our contact with the Triple Gems and the new merit is gained by
the continuation of practice.
Our effort to practise day and night can be thought of as the new merit of this
life. Both sorrow and joy which are the results of kamma in this life also
belong to new merit. After a long period of practice, it will become an inner
treasure, called "The Sublime Treasure", which fills the mind and
later turns in to precepts, concentration, the Path and the Phala
(Fruitions).
If the mind is not yet full, the merit can be collected to bear fruit for
subsequent lives.
If the effort and patience are strong enough and the Perfections accumulated in
this life are fulfilled to the highest level, we will be spontaneously enlightened.
If we have not done enough, we can go on collecting them for the future.
Suppose a person has completed his Perfection for the period of one Asankheyya
(which is incalculable) and 100,000 kalpas (aeons); it means that he has taken
rebirth and meditated 1 million times or 2 million hours. When he has completed
all of this, he will be enlightened automatically. For people who have not
reached the Goal in this life it is as if, perhaps, they have not meditated
these 1 million times, perhaps only half that number. They can save this half
as the Sublime Treasure for the future. If they continue to meditate, once they
have done 1 million meditations, they will immediately become an Arahat.
When meditation is not up to standard when we are not successful, it means that
our meditation is not up to standard. It is not perfect as we have not experienced
peace and do not have enough patience or diligence. If these qualities have not
been fully attained, we will not gain freedom. Nevertheless we can still
accumulate the Perfections for our future lives.
The merit of our past lives gave us Rebirth as human beings in a Buddhist land,
the land of the Dhamma. As people are different from one another, some are more
careful than others, and some have more mindfulness and wisdom.
All of us, however, possess a certain amount of merit and Perfections, no matter
what kind of merit it may be. It depends on the amount of meditation which we
have done. If we have not "entered the stream", but are only half
way, we are still accumulating merit. We have to persevere to complete our
accumulations in order to be enlightened.
Training
one's mind with services
When we
have real understanding, we will be confident about chanting and worshipping
the Triple Gem (the Buddha, the Dhamma, the Sangha) which makes our body,
speech and mind peaceful. As all these are meritorious deeds, they are the ways
to accumulate the Perfections.
Material things are made in order to remind us of the wholesome. To think about
Uposatha, Sala, Kuti and Vihara creates wholesome states of mind. We recollect
our reasons for renunciation. It is as if our mind becomes free from confusion
about other matters as it is absorbed in the result of our work, our giving
Dana and our Sila (Morality).
When our mind is more closely involved with these practices, we acquire a high
degree of energy. Mental strength increases and more practices will follow. The
mind is more peaceful resulting in the discovery of Enlightenment.
No virtue done, no wholesome state of mind experienced
People who have not previously accumulated any merit will neither be kind, nor
take delight in the teaching of the Buddha. They will not appreciate peace or
value it and will not value the path of virtue (kusala). They will
automatically misunderstand all of these.
Misunderstanding about the Buddha, The Dhamma, The Sangha and the Religion
shows that they have not accumulated any merit in their previous lives. No one
can persuade them to take precepts or meditate as they cannot see what good
will come of these activities. They cannot practise and are not contented when
they are doing it. In the end they will never get close to the Triple
Gem.
On the other hand, when people have accomplished the Perfections, they will
appreciate all these good deeds. Their mind will be attracted to them according
to the law of Kamma.
This type of people will not only be satisfied with their own virtue, they will
want to do more and more of it. They are happy with this way of life. On the
other hand, they will be unhappy to do evil. People who have not stored any
merit are the other way round. The thought of staying at the temple for one
night fills them with horror when they exclaim, "My goodness! What
suffering! How hard!"
People who are able to stay there will exclaim with delight, "Oh! How
pleasant this place is! How uplifting! It is like heaven on earth. The mind is
full of clarity and relief. All ones activities such as eating, walking,
sitting and lying down do not affect their moods. These are the result of their own merit. Not everybody is the same because our minds
are very different. People who cannot penetrate the essence of the Dhamma are
incapable of realizing it.
When Ananda (one of the Buddha's chief disciples) listened to the Buddha's
discourse, he was enchanted and uttered these sentences: "Lord, your
Dhamma is so beautiful, so moving that it has touched the core of beings."
The Buddha replied, " Do not say so because not
everybody is at the same level as you. There are many who will not be moved.
Some will not believe in the teaching and some will not understand its meaning.
As you have wisdom, faith, energy and also are a Sotapanna (a Stream enterer),
you have deep understanding about the Dhamma whether it is the Five Khandhas
(aggregates) or Rupa Nama (matter and mind)."
People who start to go to the temple in their old age will find happiness in
their advancing years. In the Vessantara, Jataka Chuchok had, in his previous
life, decided to make merit in his old age. As the result, he gained happiness
in the life after as he was growing old. How did Amittada make merit in her
past life? She offered a fading flower to the Buddha. The result of the kamma
made her marry Chuchok who was an ugly old man.
Usually people want everything but sacrifice nothing. They do not want to
discipline their minds and are accustomed to thinking and recollecting
continuously. They will always be trapped by their old emotions. When will they
be free? If we want to acquire new and wholesome states of mind, we must begin
to do meritorious deeds.
One who wants to enter the state of Nibbana, must make
a resolution. Do not believe any scholar who says that anyone who makes a wish
has Tanha (craving) and Kilesa (defilement). After making merit, craving is
still there. Both Sariputta and Moggallana (two of the Buddha's chief
disciples) made a resolution to enter the state of Nibbana in which a Buddha
presided.
Even the Buddha himself wished to enter Nibbana, to become a Buddha. If he did
not do so, there would be no goal. When we travel by car or on a boat, there
must be a destination.
In the same way, making merit requires a goal. Therefore one must make a wish
to be free from Suffering and to enter Nibbana, which is the destination. To
wish to be free from Suffering is the desire to get rid of defilement and
craving. Once we realize Nibbana, defilement and craving will be
eliminated.
If there is no wish, we will not know which way to go. Some people say that
they do not want anything, just to make merit in order to finish the stored
merit and also to finish the misdeeds which they have done. Those people talk without
any principle.
If they have a principle, they must stick to it. We practise in order to follow
the way to happiness; to enter that Path of bliss where there are human
treasures, heavenly treasures and Nibbanic treasures. This wish is the
energy which will send us to our destination. So every time we meditate we
have to make a wish that our practice may lead us beyond suffering and finally
to Nibbana.
To wish
is the creation of Parami
If we
wish to do good, a result will come out of it. So
wishing is also called a Parami. It is the creation of Parami.
Everybody must have 10 Parami: Generosity, Morality, Renunciation, Wisdom,
Energy, Patience, Truthfulness, Resolution, Compassion and Equanimity.
When we meditate all night here at the temple, it is a
Perfection. We gain Truthfulness and Patience, and a high level of
endurance. We need to be very patient. From all of this effort, comes
energy.
So Energy, Patience, Truthfulness and Wisdom are cultivated. Compassion is the
compassion towards oneself, to help oneself to gain both bliss and peace.
To have a motivation to sit (and meditate) all night and become more and more
peaceful is 'Resolution'. To try to stop chatting, having one meal a day,
having less sleep with impartiality are both Resolution and Equanimity.
So we can say that the 10 Perfections can be gained within one night. All these
Perfections will become the energy to strengthen us to approach the Truth which
will become the Path and Fruition.
Sceptical
Doubt
To
meditate and to learn about meditation, we must first study our own mind. When
we know what it is like when the mind is peaceful, we will begin to know the
way to practice. If the mind is not concentrated, uncertainty will arise. There
will be no way of telling us how to practice the Dhamma correctly. Doubt will
arise concerning our observances and practices.
If we have concentration, doubt will disappear. We will be decisive and
assured. Here we are! This is peace ... This kind of practice leads to peace
... This is not the way to peace ... This mental training leads to tranquility
... This one leads to Insight ... We begin to learn about our emotions and our
mind.
If we cling to doubt, we cannot make up our mind. During the practice we keep
on having sceptical doubt; and as a result, there will not be any
concentration. As soon as the mind begins to concentrate, we think about other
matters and doubt follows. When the mind begins to attain one-pointedness, joy
arises, followed by illumination. We however become too excited and wonder what
will happen next. There will be no continuation of concentration, which in turn
will create doubt.
Whatever happens, we should be indifferent, whether it is joy or concentration.
Keep on meditating with equanimity. Peace will come in the end.
Stick to
the same technique
If we
experienced peace during the previous meditation session, we may have the
desire to have the same result again next time. If we cling to that peaceful
moment, it is as though we are still in the same class. We will not make any
progress in Samadhi. So we should have no regrets but continue to
practise.
It does not matter whether or not we can gain any peace. Do not dwell on the
past experience but determine to start again.
Do not have any desire and think "My word, how peaceful I was on that day!
Do not reflect. Just follow the technique of concentration which suits us best.
whether it was mindfulness of the breathing, of body
or mind. If any technique gives us peace, we should stick to it.
Even when we cannot concentrate after a great deal of effort in our meditation,
we develop equanimity towards this too. And then suddenly the mind becomes
peaceful with one-pointedness. We have to use this type of practice. Even when
our mind is peaceful, we must persevere and at the same time let go. Try to
remember the most effective technique for us and follow it.
Holding
on to the one principle
If we do
not have a principle to hold on to, it does not matter how long we try to
practise, peace will not arise. Moreover, this can transform us into people
with excessive craving, craving for this technique or that practice.
Eventually, if we become too greedy, we will not achieve anything. Therefore we
should fix attention at one spot to still the mind and make it free.
Any of our 32 organs can be used as meditation devices even the mind itself, if
we like this technique. When we observe the mind, we will have real
understanding about its nature. If we are peaceful and gain wisdom in this way,
we should always follow this technique as different people are suited to
different things.
We should stick to the most effective way for us because it will easily lead to
the principle of concentration. Then we will not hesitate, doubt or look for
too many techniques as it will be all too much for us. Just cling to one
principle. Do not be greedy. There is only one point for concentration to
arise. When it arises, contemplate the Dhamma which appears in the concentrated
mind. It is our development of Equanimity again for the second time.
Not wanting to be free
During
the training, to gain one-pointedness of mind is difficult, but if we can have
a little bit of peace, it is considered very meritorious and wholesome as our
mind is usually restless. We understand its real nature when we observe that it
is constantly wandering. During the sitting, the mind is not still and is full
of thoughts. So in looking at how the mind works, we can see that Nibbana is a
very long way away.
Nibbana is far away because the mind refuses to be free and still. Therefore we
must make a real effort. To free and still our mind, we must meditate
frequently until the mind gets used to the training. The mind is simultaneously
pulled in two opposite directions. On the one hand, Dhamma will push the mind
towards peace. On the other, the mundane will pull it towards restless
thoughts, full of turmoil, according to whatever it wants to create.
The mundane pulls the mind and creates craving: to carry more burden, to desire
to obtain various things, to become people of different status, to have this
and that, to travel here and there, to eat this, to eat that, to speak about
different subjects. Craving will pull our heart and we will refuse to stop
thinking. Thoughts will keep on flowing, one after another.
The Buddha said, "Samudaya is craving which is never fulfilled. Only The
Path, which is knowing one's own mind, which is being
aware of craving, will end Suffering." If Suffering is not eliminated, we
will give in to our emotions ... and this is Samudaya. If we are quick enough
to follow our own mind, it will be the Path of Truth which purifies thoughts,
Anusaya and defilements which are buried deep in our emotional nature. This can
be called a momentary Nirodha (Extinction of Suffering).
The
Switch
off at your own consciousness, not anywhere else. If we cannot do that, we will
continue to think because this is the nature of mind. From birth to death, we
never stop thinking. This mind has taken rebirths in countless bodies and
aggregates. It has been going on for aeons and this consciousness will always
keep on repeating the process. We have been many beings which we can see now
and know about in the past - human beings, celestial beings ... down to
animals, hungry ghosts, demons and hell beings. No human has
not been through the cycle of Rebirths in the sea of life.
The sea of life is birth and it is full of craving. It's the sea in which we
have to go, whether we have our physical form or not. Our consciousness will
continue to be reborn there. Usually what happens is; there are impulses and
emotions at every thought moment. For example, when we are angry we go down to
hell; when we are deluded we become animals. The Buddha could understand the
fleeting nature of mind by Samadhi training, and acquired Nana (a vision of
Truth). Wisdom will follow once Nana is obtained, and there will be knowledge
and understanding about the principle of peace.
Understanding
by stilling the mind
In the
world we have to learn to think and use imagination. If we fail to do this we
cannot remember or know anything. On the other hand, we have to learn how to
stop thinking and imagining to have clear memory and realization. If we cannot
stop, we cannot understand anything because Dhamma is to be understood only by
stilling the mind.
For this reason we try to stop thinking. Though we are not very successful, we
know that it is very difficult to train the mind. Therefore it is a very
valuable experience. Anything that is easy to find has no value. The more difficult
it is to find something, the more valuable it becomes. For example, gold is
very rare to find. We can spend a whole day looking for a precious thing
without finding it.
Our mind is the same. If we penetrate through it and find peace and space from
thoughts, even for a moment, it is like digging a whole mountain and
discovering a diamond.
Towards Cessation of Suffering
To
realise the truth the mind has to be trained to stop thinking and being
confused. It is the way to end suffering in our mind. The Buddha taught us to
practise in order to have the principle of life which leads to Cessation of
Suffering.
He has pointed us the way, but whether we will follow him or not depends on our
mind. Saddha (faith) is an important factor. If we have Saddha in the principle
of the Dhamma, in the Iddhipada (4 Paths of Accomplishment) and the Eightfold
Noble Path, we will head towards the same direction.
We will consider releasing ourselves from the turmoil of family life and make
efforts towards obtaining peace.
This is exactly what the Buddha contemplated to show us the way to the higher
Path - towards Cessation of Suffering.
To Contemplate the way out of Suffering
We come
here to find the way towards peace, to meditate, to take precepts and to
cultivate momentary wisdom. It can be said that we have discovered the
direction which the mind should follow and we are accompanied by faith and
energy. It is clearly the way which will lead us to a peaceful life.
If we do not consider breaking away from craving, searching for this and that
and always struggling our state of mind is called 'Contemplation of the journey
towards Suffering'. Happiness will certainly never be found this way because
the mind is not disciplined.
Therefore when we are taught to train our mind, it means we are abandoning the
heated anxiety of worldly life and are developing cool composure instead. So
try to train the mind.
To succeed even for a moment, we have to spend a long time sitting in
meditation. If we do it for a short period, we will not be able to overcome all
the negative emotions. Therefore, long sessions of sitting, walking and
contemplation are very necessary. If we can overcome the hindrances by this
method of training, we will be satisfied with the inner strength gained from
it. This satisfaction will encourage each person accordingly.
There is a saying that merit brings happiness. Happiness arises when we are
pleased with our own actions which are conducive to peace. This happiness can
only be seen and known by oneself. This realization is the direct experience
which uplifts the mind to supramundane states beyond the ordinary world which
is always full of affliction and turmoil.
Overcoming through endurance
When we
have faith, effort, determination, peace, knowledge, understanding, and
satisfaction with our past actions, these qualities will bring us strength.
This is called Iddhi (success), and it includes Iddhipada which becomes the
basic force to improve our state of mind.
If we do not have any perseverance, we may not achieve anything. If we have
effort alone, but lack any patience, we will not succeed. We must develop
patience and determine to sit and fight against Nivarana (hindrances) such as
sloth and torpor which will stand in the way of anyone who tries to achieve the
Goal.
When we face all these problems and obstacles, we must try to soldier on and
exercise our utmost patience. To succeed even for one moment, we have to spend
a long time in sitting meditation. If we do it for a short period, we will not
be able to overcome all the negative emotions. Therefore, long sessions of
sitting, walking and contemplation are very necessary. If we can overcome the
hindrances by this method of training, we will be satisfied with the inner
strength gained from it. This satisfaction will encourage everyone.
There is a saying that merit brings happiness. It can happen when we are
pleased with our own actions which are conducive to peace at all times. It is
to be seen and known by oneself only. This realization
is the direct experience which uplifts the mind beyond the worlds which are
always full of affliction and turmoil.
Perseverance is necessary
If we
want to train our mind for realization of the Dhamma, we have to try to fight
against all forms of obstacles which shatter peace and destroy our wisdom.
Whenever Nivarana appear, they remove our wisdom and any time we make a
resolution, it is undermined.
When we intend to stay up all night or till
During our meditation sessions, our mind becomes very busy with various
thoughts, impulses and emotions. It is impossible to know where things start or
end. All we know is that all these emotions go on and on. When they get worse,
it becomes unbearable for us. So before we give up, we try to persuade
ourselves that there is no point in sitting any longer. As a result, peace can
never be found, and we also create unskilful actions. It would be best
therefore if we did not carry on sitting. Nivarana got the better of us.
Another very common problem for meditators is the fear of their own mind, and
the anxiety that they will never master the mind. If only we had a skilful
means to see through the whole thing, we would know that it is the hindrance
and not our own mind which is the cause of the fear. The hindrance has a trick
to dominate us. Each time we meditate and go through the same experience again,
we will understand that it is the hindrance which stands in the path of virtue
and which persuades us to indulge in the restlessness and turmoil which results
in our lack of mindfulness and our uncontrolled emotions which causes confusion
to arise each time we sit in meditation.
When we know what happens, we will not be led astray, but will try to cultivate
peace and tranquility in the mind. To acquire the composure of the mind, we
have to sit for a long period of meditation, and spend a lot of time practising
mindfulness during standing, walking, sitting and lying down, becoming aware of
body and mind. If we are not discouraged, our mind will begin to concentrate
and the confusion within it will calm down and peace will occur. The mind will
become concentrated because we can see what the hindrances are up to. So we are
not overcome by them when they arise within our mind.
People who surrender to the hindrances will always be losers. Whenever we start
to meditate, we are restless and are tempted to give up. Sloth, torpor and
laziness discourage us to do good. Physical pain also
tortures us. So we stop sitting because we cannot stand all these.
They are the hindrances for which we have no proficiency in means or method to
see in which direction they are leading us, because we have never experienced
and overcome the hindrances such as sloth, torpor, laziness, restlessness and
physical pain; we will always submit to them.
If we are accustomed to lifting our mind to rise above sloth, torpor and
restlessness, we will always repeat the performance. This experience will lead
to the awareness of hindrances which we will be able to eliminate every time
they happen.
The 5 Nivarana
To
practice the Dhamma, we must understand our moods, be aware of the state of our
own mind, of anything which happens during training sessions, and of what kinds
of emotions take place. We also have to know which one of the 5 Nivarana is our
obstacle. Are we restless? Are we sleepy? Or are we full of sensuality in which
we are contented to indulge and add to our confusion?
Vindictiveness is considered a kind of thought. When we do not sit and
meditate, we do not know that it is kind of hindrance, but during the sitting,
vindictiveness arises in the mind. Since we have developed an aversion towards
the way some people talk and act, we keep on reflecting on them when we
meditate. If we lack sharp awareness, we will think that we have no peace at
all and then will lose the will- power to sit. It shows that we do not realise
that it is the hindrance which has discouraged us.
If we generate loving kindness and try to develop enough mindfulness to
overcome that mood, there will be peace and space. That is the nature of mind
which is above hindrances.
A Great Fighter
When we
practice, we must study in order to know our own mind - in order to see how
many times in a day we are happy, or unhappy. If we want to understand other
people's minds, we have to look at our own. When we really understand our own
mind, we can understand another's. In every human being there are 3 fires: the
fire of Lobha (greed), the fire of hatred, and the fire of delusion. So we are
not different from one another.
We must observe and contemplate when these defilements arise and boldly fight
back and annihilate them. We will then be the victor.
Most people who practice usually are not able to defeat Nivarana. Sloth and
torpor and physical pain cannot be endured. Restlessness with no particular
cause that we can perceive, which appears to be without end, is even more
difficult to put up with. This in turn causes depression and dismay. We will
start to think that our accumulated Parami are not enough to give us the
staying power for sitting meditation. Devaluing ourselves in this way is a kind
of Nivarana, which becomes an obstacle which discourages us from practising to overcome
Nivarana.
If we intend to make merit we must do so in our minds with equanimity and
detachment. We must train the mind to rise above Nivarana.
The Path of mind is to know one's mind
What we
call the Path can be [described as] the way in which the mind is aware of
constant thought processes. When we suffer from physical pain, restlessness,
anger and vindictiveness, we understand that it is the mind which is
responsible for all these hindrances. The mind which is full of awareness of
difficult moods, influenced by Lobha, aversion and delusion is called "The
knower". This knower represents 'The Path'.
The Path will eliminate Anusaya, wrong views and hindrances. It will become the
Path of the Truth leading to Nirodha. Samudhaya will be destroyed by the
constant awareness of one's mind, of various thoughts, and of the rising and
falling of mind/consciousness. It can be said that by this we are practising to
enter Majjima patipada (the
If we have not entered Majjima Patipada, it means that we have not understood
ourselves. We are not aware of our thoughts or of their contents, or of whether
we have aversion or craving. We are only aware of them after they have happened
because we have no Path to direct us, no Morality, Samadhi or Pa¤¤a (Insight). The Eightfold Noble
Path cannot be reached by such meditators. Therefore we have to try to train
our mind to remain firm so that whenever feelings arise, we will be ready to
fight.
To prepare one's mind
If we can
sit in meditation, we can consider ourselves fortunate. If we cannot sit, we
have no means but to lie down to meditate. People who can sit are still
physically strong, but what about the ones who cannot even sit, who are very
weak?! For example, a person who is so ill that death is very near cannot get
up. Sitting up to meditate is impossible because every breath is permeated with
suffering and delusion.
These are the states of mind which we have to consider. When time is available
we must quickly sit down to our practice. If we can only do it when lying down,
our opportunity has been lost because sensation will dominate us. We will be
beaten completely. Moaning of every ache and pain, we suffer terribly ... Why
have I not recovered? Why am I in this condition? Why? All these repeated
questions have no answer.
The main reasons for suffering are that we have a body and mind; and that there
is birth! Thus there is pain and weariness, old age and death. We must always
consider these reasons in order to become wise. As long as we possess physical
forms, we cannot escape illness.
Good hearing can subsequently deteriorate. At one time one could hear
everything clearly, later on all sorts of sounds become very soft. It is like
some kind of wind gets into one ear and goes out of the other. Good eyesight
weakens and we cannot see as clearly as before. Sometimes we look at one person
but see two. Delicious food becomes tasteless. Wherever we used to go and enjoy
ourselves, we have no strength for an outing anymore. This is the way things
are.
If there is birth, everyone will have to accept this and consider that nothing
can put an end to it. Do not grieve, just accept it. Contemplate the arising of
suffering and try to understand and see through the whole process with sharp
awareness. Do not try to resist or suppress it. Otherwise restlessness will
cause more suffering.
Suppose we are taken to the hospital. Do not struggle because the time has come
for us to be there. In the past we were not in this condition but it is natural
for the body to be affected by illness. No one can forbid it to happen or
control it.
Studying Buddhism helps us to release our mind from anxiety, confusion and
ignorance of reality. Unfortunately, most of the time, people really cannot
help themselves when they are ill; they have no Sati, Samadhi, or knowledge and
understanding of their own emotions. They talk in their sleep,
they are worried, and are full of impulses, emotions, wrong thoughts and
imaginings.
These people have no right view whatsoever because they have never practiced
Morality and Kammatthana (meditation exercises). They therefore cannot help
themselves. Offering food and requisites to the order or taking precepts, and
being taught by a monk are not beneficial at all because they cannot control
their own minds as sensation completely dominates them. They have to depend
only on medicine and doctors until they die. This sort of help cannot bring
peace and in the end confusion will remain.
We must train our minds first in order to understand them clearly, and we can
then control sensations. The mind must be above sensation whatever happens in
our lives if we want happiness. Unfortunately people do not think that they
will encounter suffering. We must prepare to confront the unexpected suffering
which we have not experienced before, such as the suffering of old age and
illness.
If we have never broken our teeth, we must prepare ourselves for it happening.
Later on they will break and drop out. The hair which is not grey will
eventually be grey. Smooth skin will wrinkle and strong bodies will weaken. All
these changes show us the suffering within our bodies as they do not really
belong to us. We cannot think of our bodies as ourselves. (We have to realize
always that the body is mirage-like because it is essentially
insubstantial.)
In fact these sufferings, such as unendurable pain or being carried to the
hospital with a fatal illness, will happen to us one of these days because it
is inevitable. We must consider all these to prepare our mind, and then if it
happens, we will not suffer. Always think in this way and bear it in mind. This
is not a curse but is a cause of mental calm.
How to correct the mind
In the
course of training, the more one contemplates, the more one exerts oneself.
When the Buddha taught Ananda to contemplate death every time he breathed in
and out, it meant he taught him to contemplate the contamination within his own
body.
To think about one's own death is against the worldly way of thoughts. Why does
one imagine such a dreadful thing? Isn't it better to think about eating,
sleeping, and going out to enjoy oneself. The Buddha,
however, asks us to reflect on death which is loathsome and fearful to all of
us, because in doing so, the mind will become detached from the idea of
'self'.
If we are full of Lobha and various thoughts, we will not want to die because
death is suffering. We are dominated by craving. When we realise however that
death is coming, we can stop suffering because this suffering is eliminated by
the frequent thoughts of our death and old age. We will develop Sati which
protects us against Nivarana. Samadhi which follows will make our mind light
and peaceful. So we must try to train ourselves to study the mind.
Buddhism teaches to study about the Buddha, the Dhamma and the Sangha.
Concentration helps us to understand our own mind and the way to get rid of
suffering. It also teaches us the primary, intermediate and, finally, the
advanced method to end suffering because human beings are full of distress.
Some have sorrow, anger and delusion which they cannot endure. When their minds
are overwhelmed by a lot of impulses and emotions which are accumulated, the
negativities will be expressed through body and mind. Some suffer so much that
they have to commit suicide to escape from it all.
If we have practiced the Dhamma, we will know how to correct the mind. If we
train ourselves frequently, skilful means will be developed. If we have never
sat in meditation, we will be very ignorant because the mind is very difficult
to understand. It is a very delicate thing. Some people will think that it is
easy, but it is not. Only Ariyamagga will make us understand our minds and
destroy Anusaya which are buried in the intrinsic qualities of character.
Consequently wisdom will arise.
If defilements are not eradicated, wisdom will not be developed because, from
our conditioning, we have not realised the truth and cannot get rid of
delusion. We are still attached to suffering all the time. When there is
illness, suffering, happiness and joy, we assume that it is 'we' who experience
all these. 'We' are ill, 'we' are old, 'we' have pain, 'we'
die. We cling to different statuses and never let go of the bodies which
consist of Rupa (corporeality) and Nama (mind). If we are deluded, our
contemplation will not be effective.
Therefore we must try to meditate in order to gain wisdom, to have sharp
awareness of our minds, and to see how we are deluded by impulses and emotions.
We must ask ourselves these questions: "When we sit for a long period, is
there suffering? What is the cause of suffering?" As long as we have 5
aggregates (body, feeling, perception, intentional activities and
consciousness), we will have suffering and will always have to put up with
it.
If anything happens to affect our minds, whether it is grief or confusion, we
will know straight away that suffering has arisen. Are we delighted? Regretful? Melancholic? ... Yes, we
are full of misery. Why does only missing someone or something make us so
unhappy? The answer lies with attachment to this person or that person, and to
this object or that object.
What can we do to stop attachment? We must try to meditate in order to let go.
How can we let go when we cannot discipline our minds? We must practice first,
practice enough Morality and Samadhi so that when any problem arises, we are
ready to let go.
There is no achievement without training
A
practitioner of the Dhamma is similar to a sports person. At first he or she
does not know how to play the game, but after some training, the person will
master it and can play it at any time. It becomes easy, really easy. Training
one's mind is the same. We must practise first.
To understand one's own mind is difficult, but if we continue observing it, it
will become easier. By observing the different kinds of thoughts, we see how
much anger and pain arise each day. There must be an intention to study the
mind which contains the concepts of past and future and see how much we suffer
each day.
If we can see through all these, we will understand the Dhamma. Later on, we
will be able to develop forebearance and detachment. As soon as we are
confronted with the same old emotion, we will be quick- witted and say to
ourselves, "Here it is again, the old misery has arrived." When we
realize what happens, we will become indifferent to impulses and emotions. To
achieve this means we have developed Upekkha (equanimity). When anger or love
arises, we will not get carried away, but will know how to let go. In the end
suffering will be reduced.
The weapon in one's mind
We need
to study the mind intensively; otherwise none of us will know how to stop
suffering. The mind is abstract and very delicate. If we do not study Samadhi,
we will not be able to understand our own mind clearly, only in a vague way. We
must study deeply about Sati and Samadhi if we want to understand the Dhamma
fully and correctly. Mind contains numerous emotions and defilements which can
appear at any moment when the eyes contact an object and seeing takes place or
when the ears contact an object and hearing takes place. Simultaneously,
impulses and emotions are produced and suffering follows. This process gathers
momentum and so accumulation starts. We have to study in order to refine our mind.
Whenever we see an object, we stop the process at once. This cutting of the
continuity is the way to elevate our minds. It is the Path which leads to
Nirodha. This Path can be compared with the current which not only separates us
from merit and demerit, but also sweeps us up above them.
So we must train ourselves to create a habit to realise and apply this
knowledge for everyday use. To have patience, diligence and Samadhi is always
useful, it is never useless. We can make the most of them as weapons within
ourselves. On the other hand, if we do not exercise, what do we have to fight
against suffering? We will not be able to control excessive pleasure; or, even
worse, we will be overwhelmed by pain. We will not have enough skill to deal
with suffering and will be outmanoeuvred.
A diamond in one's mind
One's
mind can be compared with a mountain! If, due to lack of interest in the
Dhamma, one does not dig and search through it, one will have no understanding
of it. How can the Dhamma be revealed if our minds are never free? We are used
to thinking all the time about getting rich and acquiring wealth. So how can we
let go of craving and develop renunciation? When our thoughts always concern
accumulating possessions and acquiring reputation, how can we dispel
them?
We must be able to dig and search our own minds for liberation and development
of realization. This is called "the discovery of a diamond." To
succeed in finding it is not easy at all. We have to exert ourselves, sacrifice
and put everything into it just as the Buddha did.
The Buddha also dug a whole mountain just for one diamond. We have to follow
the same pattern, to train our minds with diligence in all postures - eating,
walking, sitting and lying down. The main purpose is to observe our mind until
it becomes one-pointed.
If we have developed awareness, can handle our mind with ease, and have
developed one-pointedness, it is as though we have found the diamond within.
Our consciousness will be illuminated and full of bliss. It is like having a
treasure in our hands. One who has accomplished sitting in meditation is never
poor ...
"Brothers and sisters [Yome] ... Sitting with closed eyes must not be
considered being stupid. "
"By Golly! If we sit with open eyes we will be very stupid."
"One who sits with closed eyes will not be stupid any more."
In the past we used to sit with our eyes open. So we were very stupid. We were
not alert enough top deal with our emotions. When someone abused us, we abused
back. When someone hated us, we hated him or her back automatically. How stupid
we were! Later on, when we sit and close our eyes, we do not retaliate by
scolding anyone, and as a consequence we become peaceful and stupidity
disappears as we sit in equanimity.
At one time, we could not sit in meditation for fear of poverty and starvation.
The more children and grandchildren we had, the more worried we became and the
more we had to struggle. There was no peace when we tried to sleep, as we were
thinking about earning our living. We had never known the words 'wealthy' or
'enough'.
Now, when we sit and close our eyes, we are surprised to find out that we are
already rich. So we give up the unnecessary struggle to earn more. We are not
worried about the amount of money we have. Suddenly it is enough. We are
already contented because we have managed to sit with our eyes closed. The more
we close our eyes, the richer we become.
People who can study at the temple are wealthy, but previously they really
struggled for fear of starvation. They worked hard for different people and
they were at their wits ends. When they stay at the temple, however, they can
close their eyes without any worry. They are already rich enough and have no
need to stress and strain.
Do not look down upon a meditator and say that he is silly and poor. Beggars
keep their eyes open all day to see whether a satang (Thai coin) will be
dropped for them. They cannot close their eyes for fear of missing an
opportunity. They beg in this manner all the time. This is the nature of the
poor as they cannot close their eyes. On contrary the rich can do so with
peace.
People who misunderstand the Dhamma will destroy morality taught by the Buddha.
He taught us to maintain morality and Samadhi within our minds in order to
experience tranquility. Ones who practise the Dhamma have skilful means. They
earn their livings in honest ways and use their wealth for charity. They
therefore make pure merit.
When we can differentiate between the the skilful and unskilful means of
earning our livings, we will not suffer so much. Even if we are householders,
we will have freedom and peace. Life will not be as hectic as before. There
will be equilibrium and our Suffering will be extinguished. Ignorance will be
eliminated through our study of the Dhamma.
Not as wise as others
Have no
fear of starvation. If we are desperate, we will be capable of finding whatever
we need. Usually, if we are poor, we are poor in morality. We were also lazy in
acquiring any virtue in our previous lives. While others were making merit, we
were doing evil and enjoying it. When they went to the temple to offer food and
requisites to the order of monks, we did not want to join them. As a result, we
are not as wise as the others in our present rebirth. We cannot keep up with
them whether earning our livings or acquiring wealth. We are outdone by others
because of our carelessness in past lives.
If we understand the Buddha Dhamma which demonstrates that every thing depends
on good deeds which consist of Morality, Dana and meditation, these perfections
will help us to rise above suffering. To take rebirth as a billionaire, a king
or a celestial being, depends on past merit. The more we are charitable, the
wealthier we become. We will never be inferior. Morality alone is considered
both a human and Brahma's treasure. When the mind is highly developed, Nibbanic
treasure will be within one's reach and there will never be poverty
again.
People become poor because they do not understand Morality and Samadhi, and so
they degenerate. They become corrupt and hence enter the lower social scale.
When people drink and lose their awareness, they automatically turn themselves
into low class human beings. Acquiring goodness for oneself can transform one
into a high class person - that is, one who is high in virtue.
It has to be proved by oneself
During
the course of our practice, if we gain a clear perspective of the Noble Path,
we will have faith in the Buddha's teaching. He was enlightened in every aspect
of the Dhamma. All that he said is true. Dana liberates us from suffering and
poverty. Morality keeps body, speech and mind calm and tranquil, it ends
suffering and leads the way to heaven and finally to Nibbana. Samadhi brings
joy to our hearts and transforms us into happy and peaceful people.
All these meritorious practices and the teachings on their positive results are
true. Hells really exist for people who have done evil and created bad kamma
due to a lack of morality. Merit and demerit are the truth which the Buddha
taught. We have no confidence in ourselves but have faith in him because he had
already studied, understood, put it to the test and brought it to perfection.
The main teachings which he gave us were Morality, Samadhi, and Panya.
The following topics: the Eightfold Noble Path, Ariyasacca (the Four Noble
Truths), Paticcasamuppada (Dependent Origination) and Bodhipakkhiya Dhamma (the
Thirty-seven qualities contributing to Enlightenment) were realised by the
Buddha when he was Enlightened.
We cannot believe in merit and evil because we do not understand our minds.
Once we do, and with experience, we will develop faith and doubt will be
dispelled. It is like on your first visit to Wat Sanghathan. After finally
seeing the temple, you exclaim, "Oh! This is what it looks
like!"
To listen to the description of the temple is not the same as seeing it for
oneself. We thought that there would be a beautiful Uposatha hall, but we can
only see trees ... "Is this how they live? Is this the result of past good
deeds - to sit on the bare earth? ... I see! This is what it really looks
like." We had painted many different pictures, but they were not like the
real thing at all. Imagination is one thing, but reality is another.
The Buddha knew reality and did not imagine things. He understood heaven and
hell, Nibbana, merit and evil. This understanding can be realized within ones
own mind.
We still paint pictures and keep thinking, "I wonder what a hell looks
like? What is a heaven like? Do the celestial beings look like the ones which
were painted on the Uposatha walls? What will Nibbana be like? Will there be a
crystal castle?" We still have doubts about hell, heaven, Nibbana and our
own minds. These doubts slow us down and prevent us from understanding and
achieving clarification.
The Truth in which the Buddha was enlightened left him with no scepticism at
all, but his audience still has sceptical minds. We have to try to practise in
order to dispel uncertainty and to realize the Truth. For example, we are not
sure whether sitting in meditation will bring peace ... Okay, after sitting,
peace really occurs. So we are convinced and begin to accept that it is
true.
During our practice, we gain clear comprehension about our own minds and our
doubt disappears. As our minds contain all emotions, craving, aversion,
delusion, love, hate, heaven, hell, and Nibbana, when we are aware of all these
states, we will have no more suspicion. We no longer paint the pictures.
The moment we enter the Noble Path and gain Ariyaphala (the 4 fruits of the
holy life), we will see things as they are. We develop
clear comprehension and have confidence in ourselves that we have really seen
(or experienced) Nibbana, heaven, hells and so understand that these states
really exist.