Ajahn Thun Khipapunyo
Wat Ban Kho, Udorn Thani

THE WAY OF TRAINING INTUITIVE WISDOM

THE  DELUDED MIND

          There are two components in skillfully training intuitive wisdom. They are perception, which consists of memories that have been cognized, and the conventions or assumptions of the truth that already exist within us. The latter are known as the assumption of truth-consensus reality. Everything as that is named or mentioned today are all simply conventions. Even the earth, the sky, the planets are simply named according to convention. Even the monsoons that change with the natural seasons did not state that this was how they should be named. 

          Humans established all of these names. We named the people and the animals so that there would simply be a convention agreement as to how they are called. If we dismantle an automobile or an air plane into its component parts, then the names change completely. Even this body which we call the human is simply an agreed upon conventional name. If we separate the body into its constituent parts, we would see that it consists of parts, the names of which are simply a convention, eg., hair, nails, teeth, skin, flesh, heart, lung, liver, large and small intestines, etc. If the body is broken down into its parts, we will in no way be able to call it the self (atta). Or if we take the body and cremate it so that it is completely gone, there will be another conventional manner of referring to it, that is non-self (anatta). Non-self (anatta) means that there is absolutely nothing which we can call our own or ourselves. 

          It is simply the conditions of mind that arise and are temporarily relied upon. In a few days, months or years, this body will age, decay and pass away. Death is the departure of the mind (citta) from the body. Some people die when their allotted time is up; some die when their karma cuts them off; some die sooner than one would expect. Thus, this body which we refer to as a person, is only an assumption, a commonly accepted convention~. Those who have well-developed awareness-knowing (satipanna), will not be deluded by the assumptions of the reality of this form. This is the basis of intuitive wisdom (panna), which will teach the heart to know the real truth; and which will be able to cut out such delusions of the mind.

          Establishing intuitive wisdom is not simply the result of considering our own bodies themselves, but the bodies of other people and animals, as well as material objects which do not have consciousness (Vinnana). For example material resources, to which we conventionally claim to have the property rights. This leads us to understand that all of these objects belong to us. While we are alive we depend on these resources. We make the internal assumption that as long as this body is alive it will need the external conventions to support it because if the four elements (dhatu) are to live they must have external elements such as food, sweets, rice, etc, to nourish its continued existence. But when the allotted time of the four elements is up, no matter how much nourishing food you provide them, it has no meaning. Even beneficial medicines have no use. When that point is reached nothing helps, not acquistions, rank, fame, nor any amount of material goods. When the time comes one must separate from the things that one loves, including relatives and friends. At that time it will be to each its own. The dead will be dead. The living will continue to try to make a living, to breathe. 

          But after a while we will be like those who have died before us. The life of humans and animals of every type is the same: they are born, stay for a while, and pass away. No one lives forever. There are still plenty of ways to develop our intuitive wisdom. Anything that we come into contact with whether through the eyes, ears, nose, tongue, heart, body, sound, odor, flavor, material or mind objects - use intuitive wisdom to consider that these are all conventions that continually arise and pass away in this world. If we practice such considerations frequently, intuitive wisdom will simply arise from that practice itself.

 

Perception is the Base on which Intuitive Wisdom is Built 

 

          The word intuitive wisdom must have perception as a component this is the truth. If perception is not used to set the limits on the direction taken, intuitive wisdom will make considerations without any framework or limits. Thoughts will lack substance, flow on non-stop, without real principle from beginning to end. Thought will arise in a worldly manner with no limits; thought will meander in delusions and ignorance; the more one thinks the more deluded one will become. In the end thought will attach to conditions (sankhara), which will result in fostering greed, anger, delusion, lust, and stronger cravings (tanha). If those with awareness, knowing (satipanna) are cautious and intelligent in monitoring their perceptions and selecting those that are useful, this will give rise to real understanding of the truth. Perception and intuitive wisdom go togehter well. 

          If we do not use discrimination in these matters we will not be able ot use intuitive wisdom to consider matters consonant with their meaning. For example, the perception of impermanence (anicca sankara) focusing on things that are always changing; changing constantly in accord with conditions, whether internal or external, near or far, gross or subtle, conscious or without consciousness. All of these things are ever changing in accordance with their nature, while at the same time not wanting to be this way. But things don't go according to our wants. Our body parts change all the time, but no one is interested in considering these bodily changes because they are considered to be natural. But when these changes reach the point where they cause suffering such as: the elderly who clearly see that their bodily strength is waning to the point that walking anywhere is difficult; even eating and sleeping become a clearly perceived obstacle, which are taking place in accord with nature. Nonetheless, there is still no small amount of suffering.

          Those practicing meditation should not just sit idly, they should use their intuitive wisdom to carefully consider these continual changes in the body; how the changes of the conditions in the body give rise to suffering. Young people whose bodily and mental energy are still strong will not realize this. When they age they will have the same feelings arise. Thus, even though one is still young, one should not be careless and forget oneself. Whenever you meet an old person try to observe and recall this aging process as a reflection of the truth we will all have to face. Our bodies will age just as these people have aged. Use your awareness - knowing to consider aging so that it becomes a skillful means of teaching oneself; teach yourself to have pity on these conditions which arise while realizing that you should not place your hopes on things you cannot depend on to satisfy you. If someone has the awareness - knowing to reflect often on the elemental condition of aging, or on the impermanence of other humans and animals, which constantly are changing, I believe that they will develop perserverance and understanding as they will see that impermance is a common characteristic of all elements.

          Using intuitive wisdom to reflect on impermanence will lead to the awareness of suffering (dukkha). Wherever there is impermanence there is the arising of suffering. Suffering arises because of disappointment in the fact that things don't go according to our wants. This is a misunderstanding, a failure to see that this is not the way of nature. We want things that are impermanent to give rise to permanence. When things don't go according to our intent, suffering arises; we become sad and can't eat or sleep. This is known as delusion, or the failure to know the truth. So, always use intuitive wisdom to train your mind to see that all conditions are impermanent; they arise, stay for a while, and pass away. Seeing this, make up your mind not to become attached to them.

           Similarly when we witness sickness, injury and death, particularly the death of a spouse or a family loved-one, suffering arises. Even the loss of what are considered to be personal possessions or property causes suffering. Suffering arises from impermanence; suffering arises from the things we love.

          There are many reasons for the arising of suffering such as the body language of others, which we may not like; abusive language or verbal expressions, even when they are true. Thus, body, voice, odor, flavor, material objects can all give rise to suffering. Even our job responsibilities can cause stress, which is suffering, Suffering can arise from within ourselves in many different forms. Similarly external causes can give rise to suffering in innumerable ways. Thus, using intuitive wisdom to consider the arising of suffering from all that is impermanent, will have a multitude of results. Most of the time we are indifferent to all of this since it is considered to be normal. But if there is too much suffering, this may result in tears, or in extreme cases in suicide. These are people who do not have the awarenes - knowing to release these emotions, which causes them to suppress them. When there is too much pressure this causes changes in the mind. If there are feelings of greed, there will be the desire to acquire even more. If there are feelings of anger, there will be the feeling of envy and the desire to defeat others, even to kill them. These mental delusions will only rise to even greater illusions. All of this arises from the original mistake of not having the awareness-knowing to solve the problem for ourselves, which gives rise to suffering.

          The perception of non-self is always being aware in our minds and hearts that this body does not belong to us, but is only an element (dhatu) pennetrated with mind (citta). To keep our minds in this state of awareness is very difficult or cannot be done at all, because it is too contrary to our normal sense of reality. So we must, in the beginning, pass through the sense of self (atta). We must first see clearly what this word self is composed of: self consisting of the elements of earth, water, air and fire joined together is known as the form of self (rupa atta); and the mental objects (nama) of self which can be seen in feelings (vedana) and consciousness (vinnana). These elements collectively are known as the mental objects of self (nama atta).

          In summary, there are two kinds of self : the gross self consisting of the elements of earth, water, air and fire joined together; and the subtle self consisting of the mental self (citta atta), feelings, perception, conditions, and consciousness. The gross self depends entirely on the mental self. In fact they are so attached to one another that normally they are considered to be one entity. But this is not really the case. Whenever the self form arises it is owing to the mental conditions which set it up. Whenever the mental conditions have created this from, they become delusorily involved with the four elements, that is in name and form. Both of these are referred to as self (atta). Thus, dismantling the self so as to arrive at non-self will necessarily have some very confusing phases. If there is no awareness - knowing that is intelligent and thorough, then it will be difficult to dismantle the self because name and form are completely intertwined as if they were parts of a single chain. Thus, mental conditioning clings to body, feelings, perceptions, conditioning, and consciousness as if they were one entity. These are known as the five aggregates corporeality, feelings, perception, mental formations and consciousness.

          Dismantling the five aggregates that make up the self requires training awareness - knowing so that it is prepared to distinguish the five aggregates from one another in a very detailed manner. This will allow one to see and understand clearly there by finally dispelling doubts about the self once and for all. There is a paradox to this problem: we are the one's who create the problem; and we are the one's who must solve it by ourselves. We must train ourselves; teach ourselves. The knowledge and awareness - knowing that exists within the self is our own. We must train our awareness - knowing to break the back of this error. If we go and rely on the wisdom of another to solve this problem, we will not be able to either see or solve the problem. Thus, it is called a paradox: we cannot take the knowledge or wisdom of another person instead of our own awareness - knowing to solve the problem.

          The means of training one's self in wisdom begins with the study of the scripture in order to learn the way. This is called: wisdom learned from studying (sutamaya-panna) or studying so as to understand the first steps on the path of the Noble Ones. How did the Noble Ones start out on their path of practice? Study their biographies to learn how when they were everyday Buddhists they studied the method of practice from the Lord Buddha and the Noble Ones. If anyone studies the Noble Eightfold Path of the Buddha, then begins to practice it at the beginners level, this will give rise to confidence that this can lead to results. Starting from this point of Right Understanding will give rise to wisdom within yourself, which in truth will lead to the wisdom to investigate and see the truth (of these teachings). 

          At the time of the Noble One's the scriptures had not yet been written down and compiled in sutras for followers to study. Buddhists of all types - monks, nuns and laypersons - learned the Dharma from listening to the teachings of the Lord Buddha or the Noble One's. After listining to these teachings, naturally they did not remember them all. Each person probably remembered one or two verses, that's all. Once they remembered a particular verse they went and considered its meaning through the use of their own awareness - knowing. Thus, they began to see the truth of the Three Characteristics (Tilakkana) impermanence, suffering and non-self. Those with good awareness - knowing and intelligence understood the Dharma at that time and are known as persons of quick intuition (Ugghatitannu). Those whose awareness - knowing was not yet ready, had to hear the teachings and consider it further. These were known as persons who understand after detailed treatment (Vipacitannu). It doesn't matter if one learns the teachings slowly. Better slowly than not at all.
 

Translated by David J. Spilane.