In the past, Luang Por visited Dhamma Teachers and studied with them. Luang Por felt that I couldn’t afford to be lazy as each of the Dhamma Teachers was very old. Luang Por didn’t know how many chances I would get to learn from them. Applying their teachings, Luang Por practiced meditation diligently and continuously, never stopping. What Luang Por learned from Dhamma Teachers wasn’t a lot, but it was the essence of meditation practice. Practicing Meditation consists of two parts: Samatha Meditation, which calms the mind and makes the mind stable, and Vipassana Meditation, which enables the mind to understand the true nature of our body and mind. That’s all there is to it.
When Luang Por visited Luang Pu Doon, I already had Samadhi and my mind had become the knowing mind since I had practiced since childhood. Luang Pu then instructed Luang Por to cultivate wisdom and directly observe the mind. Don’t assume that all of Luang Pu Doon’s disciples necessarily focused on observing the mind as their primary meditation method. Mostly, they didn’t, as Luang Pu instructed them to primarily observe the body. Most disciples began with the practice of reciting ‘Bud Dho’ and continued until they realized that ‘Bud Dho’ was merely an object perceived by the mind. The mind then became the observer of ‘Bud Dho’. This was Luang Pu Doon’s approach to the ‘Bud Dho’ practice; when ‘Bud Dho’ was observed, the knowing mind arose. Some disciples were instructed to observe their hair, while others were their bones. Through the continuous observation of their hair, they eventually realized that it was not a part of their true self; it was merely an object being observed. The mind is the observer of the hair. Likewise, by observing the bones, they realized that the bones were merely objects being observed and were not a part of their true self. When we witness that the mind is the observer, the knowing mind becomes prominent.
Some people observed the mind until it sprang out and became the knowing mind. Yet, another group remained in Samatha meditation, experiencing calmness and encountering unusual visions, which they enjoyed engaging with. Luang Por did not indulge in playing with visions because I did not know how to do so. Others played with supernatural powers and miracles, but Luang Pu repeatedly forbade it. They engaged in these activities without a strong foundation, possessing only a little Samadhi. Only possessing Upacara-samadhi was necessary to indulge in such activities. It was easy to start but impossible to stop. Luang Por never engaged in those things. Luang Por focused diligently on observing my mind.
Develop the knowing mind so that it can be put to use
When Luang Pu instructed Luang Por to observe the mind, I complied. Over time, Luang Por grasped the principles. While we are observing the mind, the mind must be the knowing mind. What will we see? We will see all the thoughts, feelings, and sentiments that arise always accompany the mind. These are called mental factors (Cetasika). The mind does not arise alone; it always arises together with certain objects. When the mind arises, it must arise together with mental factors (Cetasika), which are certain principles of Dhamma. The mind itself is neither good nor evil. The mind is good because it possesses virtuous Dhamma principles that arise with it. The mind is not evil, but what makes it evil is the presence of negative Dhamma principles, such as anger, greed, and unawareness, that envelop the mind. The mind itself is void; we should gradually observe it accordingly.
The mind arises and ceases. We witness the mind arise and cease through mental factors (Cetasika). We witness that a happy mind, suffering mind, and wholesome mind arise and cease, as well as a greedy, angry, unaware, scattered, and gloomy mind—all of these arise and eventually cease. Luang Por’s initial attempt at observing the mind followed this same pattern, witnessing the mind arise and cease. At that time, Luang Por hadn’t yet fully reached the true essence of the mind because the mind itself is formless and traceless. We must observe the mind arise and cease by focusing on the mental factors (Cetasika) that arise alongside it. Take anger, for example. It arises together with a mind that is consumed by anger. When anger dissipates, the mind that was under its influence also fades away. The mind and mental factors (Cetasika) are Dhamma Principles that arise and cease simultaneously.
If our meditation practice is not sufficiently refined, when we witness anger arising, the knowing mind serves as the observer and when anger subsides, we mistakenly think that the mind continues to exist. At this stage, we may not fully realize that the mind associated with anger has already ceased to exist. Consequently, we may think that there’s only one mind. This is why it’s crucial to diligently practice meditation until we perceive that the mind arises and ceases simultaneously with mental factors (Cetasika). For example, a happy mind arises with happiness. When the happiness ceases, the happy mind also ceases. Then another mind without happiness arises. When a suffering mind arises, it arises alongside suffering. When we practice meditation and witness the end of suffering, the suffering mind ceases. When suffering ends, the suffering mind no longer exists, it can’t exist.
Thus, Dhamma principles that arise and cease together and work together with the mind are called mental factors (Cetasika). They perceive the same objects. Take an angry mind, for example. It only recognizes what triggers anger and who provokes it. When anger arises, it fixates on the things and people that trigger it. Therefore, the mental factors (Cetasika) and the mind share the same object; they arise, function, and cease together simultaneously. However, Luang Por’s initial stages of meditation did not allow me to perceive it this way. Luang Por observed that when anger arises and ceases, the mind remains the observer. Similarly, greed, delusion, suffering, happiness, and worry arise and cease to exist continuously in a cycle.
At first, Luang Por thought there was only a single mind. However, as Luang Por observed further, I saw that the angry mind has its characteristics, distinct from the greedy mind and the unaware mind. They are not the same mind and arise and cease together with mental factors (Cetasika). For example, if we possess mindfulness (Sati) and become angry at someone, our mind at that moment is angry. As soon as mindfulness (Sati) recognizes the anger, the anger will immediately cease. The moment anger ceases, the angry mind also ceases and a knowing mind arises in its place. Thus, the angry mind is distinct from the stable mind. Similarly, the loving mind is distinct from the stable mind.
We need to possess a stable mind to cultivate wisdom and to be able to truly witness the mind arise and cease because the knowing mind will intervene among all different states of mind. For example, when a happy mind arises, the knowing mind observes it. If the happy mind is accompanied by affection, then as soon as our mindfulness (Sati) recognizes the affection, the happy mind will cease immediately. Likewise, when our mindfulness (Sati) recognizes affection, the affectionate mind ceases, and the happiness that arises from affection ceases simultaneously and instantly. At that moment, the knowing mind arises. Likewise, when anger arises, as soon as mindfulness (Sati) identifies the presence of the angry mind, it recognizes that the angry mind is distinct from the mind itself, and the anger ceases immediately. The moment anger ceases, the angry mind ceases, and the knowing mind takes its place.
The significance of training ourselves until we attain the mind that’s knowing, awakened, and joyful is that the knowing mind can intervene among the various fabricated states of the mind—whether happy, suffering, good, or evil. With mindfulness (Sati), we recognize that all mind arises and eventually ceases. As soon as we are aware that these minds arise and cease, the knowing mind emerges, replacing all the previously unaware minds. They are unaware of love, anger, greed, happiness, and suffering—all these are forms of being unaware. However, once mindfulness (Sati) recognizes them, the mind previously unaware of happiness, suffering, goodness, or evil ceases immediately. In its place, the knowing mind arises, becoming stable.
After Luang Por practiced meditation for just a few days, Luang Pu instructed me to observe the mind. Through continuous observation, Luang Por was able to distinguish the mind from the mental factors (Cetasika). Then, Luang Por realized, “We must ensure our mind is the knowing mind at all times to be considered as observing the mind. Otherwise, we will end up observing both the mind and the mental factors (Cetasika), rather than the mind alone.” So, Luang Por tried to observe only the mind, experiencing emptiness and calmness. After practicing for three months, Luang Por reported my progress to Luang Pu, “Luang Pu, I have mastered how to observe the mind.” Luang Pu asked, “How is the mind?” Luang Por replied, “Oh, the mind is strange. The mind likes to think and fabricate, but I am aware of it instantly and I let go of the fabrication. Then my mind becomes the knowing, the awakened, and the joyful mind. It remains stable as the knowing mind.” Luang Pu said, “You’ve got it wrong”.
Thus, don’t try to preserve the knowing mind; though, it must be developed to be utilized. We will then see that the knowing mind is under the influence of the Three Characteristics (Tilakkhaṇa). For instance, when our mind is angry, as soon as we know we’re angry, the angry mind ceases, and the knowing mind arises. When pleasant music reaches our ears, affections arise in the mind. As mindfulness (Sati) recognizes, the affectionate mind ceases, and the knowing mind arises. The knowing mind will intervene in various unaware minds and enable us to witness that the affectionate mind exists temporarily and then ceases. Likewise, the angry mind, deluded (Moha) mind, scattered mind, and depressed mind all exist temporarily and then cease. The happy mind and suffering mind also exist temporarily and then cease.
If we can perceive it in this manner, then we can delve deeper into another layer. The knowing mind itself also arises and ceases. Sometimes the mind becomes the knowing mind, while at other times it becomes the unaware mind, which wanders to indulge in forms, sounds, smells, tastes, bodily sensations, or thoughts. We can witness the mind arise and cease in all six senses (Ayatana). When the mind perceives the sensations in any of the six senses (Ayatana), happiness, suffering, wholesomeness and unwholesomeness emerge.
Gradually, as we continue to mindfully observe our mind, we will initially be able to distinguish between the mind and mental factors (Cetasika). We will then witness that the happy mind, the suffering mind, the wholesome mind, and the unwholesome mind all arise and cease. As our mindfulness (Sati) strengthens, we will also witness that the knowing mind arises and ceases. Sometimes the knowing mind is equanimous, while at other times it’s accompanied by happiness, emotions, sensations, and feelings (Vedana). Feelings (Vedana) that arise in conjunction with the knowing mind can be categorized into 1) Somanasa Feelings (Somanasa Vedana), which is happiness, and 2) Equanimity (Upekkha). Through meditation practice, our mind sometimes transforms into the knowing mind. At times, it becomes the knowing mind with equanimity (Upekkha), and at other times, happiness arises alongside it.
Thus, this knowing mind can still experience two kinds of feelings (Vedana). With swift mindfulness (Sati), we can see that the knowing mind, the knowing mind with happiness, and the knowing mind with equanimity all arise and cease. We must rely on mental factors (Cetasika) to witness them arise and cease. Initially, it may appear challenging, but we should practice observing immediately. Gradually maintain mindfulness (Sati) and observe our minds. For instance, when our mind is happy, be aware. As we continually become aware of our minds, we begin to recognize that happiness and the mind are different entities but they arise and cease together. Be patient and diligent in observing and learning about the mind. When suffering arises, we shall witness that suffering and the mind are different entities. Likewise, when wholesomeness, unwholesomeness, greed, anger, and unawareness arise, we shall witness that they are different entities from the mind. The mind is the observer. As for happiness and suffering, they intrude upon the mind, arising together with it. Instead of our mind being the knowing, awakened, and joyful mind, it becomes the unaware mind, deluded by happiness, suffering, goodness, and evil.
The delusion that is difficult for good people to observe is virtue. For those who are evil, the delusion that is difficult to observe is evil. Evil people are heavily burdened by defilements (Kilesa) but claim they have none because they don’t know how to recognize them. If we are good people with precepts (Sila) and Dhamma, then when our mind turns slightly evil, we immediately notice it. When our mind becomes wholesome, filled with happiness, joy, lovingkindness, and compassion, we indulge in that happiness, making it hard to recognize. It’s challenging for good people to recognize that they are attached to virtue. For evil people, there’s no need to even discuss it; they are attached to evil without realizing it. They don’t have any virtue to be attached to. Those who visit temples, preserve the precepts (Sila), listen to Dhamma, make merit, and contribute to others are virtuous people. Their minds are happy, fulfilled, and joyful. It’s hard for them to see that they are becoming attached to virtue and the happiness that comes from merit. They don’t want to observe this attachment, and it is challenging to do so because they fear losing their happiness and want to preserve it.
As a result of their good deeds, they get what they desire. They become devas or Brahmas, experiencing prolonged happiness but not attaining Nirvana because the mind is still unaware. When our mind is at ease, the mind is light, awakened, knowing, and joyful, so we think there are no defilements (Kilesa). But in reality, that’s not the case as at that moment, we are content and attached to the mind being awakened, knowing, and joyful. When the knowing mind ceases, we become restless and quickly practice meditation to regain the knowing mind. Those attached to virtue do not see this. If we practice meditation consistently, we will be able to witness wholesomeness when it arises and be aware of the mind’s attachment to it. Recognizing and understanding this attachment marks another level of insight entirely.
If the mind is content, be aware, if the mind is discontent, be aware
At first, we shall be aware of the present state of the mind: when the mind is greedy, angry, unaware, happy, or suffering we shall be aware of it; As our meditation practice is more refined and advanced, we begin to see into another level. When the angry mind arises, we are discontent and want it to disappear. We shall be aware of the discontent. Likewise, when affections arise, we are discontent and want it to disappear, we shall be aware of our desire for them to vanish. When affections arise bringing happiness and we indulge in it, this is called “Nandiraga” (pleasure in affections). When we are mindful that the mind is indulging in happiness, the mind progresses to another level, no longer clinging to or indulging in happiness.
For those of us who practice meditation, suffering is easier to observe than happiness. Likewise, unwholesomeness is easier to observe than wholesomeness. Thus, when we get attached, we often get attached to things that are hard to observe. We often find ourselves attached to happiness, but never to suffering. On the other hand, the mind can be attached to suffering. This is a distinct issue where the mind becomes deeply immersed in suffering. However, if we are aware and notice that the mind dislikes suffering, the discontent will cease. As a result, the mind becomes the knowing mind, and the suffering dissipates. Yet, when we experience happiness, affections arise, and we often become engrossed. Consequently, we regret observing them, fearing they might vanish.
Practice meditation and observe: do attachments or regrets about certain states of mind still arise? For instance, in our meditation practice, some experience their minds unifying, leading to numerous visions. According to Dhamma Teachers, this can be problematic as the mind becomes distracted and wanders. They advise against indulging in these visions, yet stopping doing so isn’t easy, given the enjoyment and excitement they bring. However, even if we possess divine ears or divine eyes, and we notice that our mind is lost in pleasure and satisfaction, as soon as we become aware of this pleased mind, the pleasure and satisfaction will cease, and the mind will no longer cling on to them. Yet, recognizing this dynamic can be challenging. You see, for good people, it’s easy to abandon evil, but it’s extremely hard to abandon what makes us feel so good. When practicing sitting meditation and the mind becomes calm, experiencing happiness, tranquility, equanimity (Upekkha), stillness, comfort, emptiness, wakefulness, and brightness, ask ourselves, “Do we see that the mind is enjoying this state?” and “Does the mind find pleasure in the experience of Samadhi?”. Observing this requires training and practice as it can be subtle and challenging to perceive
We shall gradually learn to observe various states of mind. When states of greed, anger, and delusion arise, be aware of them. Perceive that these are objects being observed, not the mind itself. When happiness and suffering arise, be aware of them and observe that happiness and suffering are not the mind itself; they are merely objects that the mind observes. Gradually practice, and over time, we will see them in greater detail. When the mind encounters unpleasant sensations, it will reject and push them away—this is when anger infiltrates. When the mind encounters pleasant emotions, like calmness and happiness, it feels comfortable and doesn’t like to be disturbed. When we observe the mind becoming content and forming attachments, the mind will no longer be attached. This separation between the mind and happiness allows us to perceive them as distinct entities. However, if happiness arises from Jhana and we are aware of it, then the Jhana does not deteriorate and the mind does not cling to it. If we are virtuous and the mind does not cling to it, it doesn’t mean that observing virtue will cause everything to cease and turn into evil—that’s not the case.
But if our mind becomes evil, and we notice the mind becoming influenced by evil thoughts, simply being aware can release the mind from evil’s grasp and evil will disappear instantly. There’s no need to actively chase evil thoughts away or try to forcefully stop thinking about them. Thus, the foundations of observing the mind are straightforward. We don’t train to let go of defilements (Kilesa) but to develop mindfulness (Sati) to be aware of them. First, we become aware of the defilements (Kilesa), and second, we become aware of our mind—whether our mind is content or discontent with the defilements (Kilesa). Once the mind becomes equanimous, establishing itself as the knowing mind, all defilements (Kilesa) will naturally disappear. There’s no need to do anything else.
Therefore, if we know how to cultivate mindfulness (Sati), then we don’t need to eliminate defilements (Kilesa) because there won’t be any defilements (Kilesa) to eliminate. When desires arise and we are mindful, the defilements (Kilesa) cease instantly, without the need to be eliminated. We should gradually observe this. Yet, for instance, if we are worried and keep observing, “When will the worry go away?”, then we don’t possess mindfulness (Sati), and the mind does not become the knowing mind. If we are worried and we mindfully recognize that worry is one part and the mind is another, then the mind becomes the knowing mind. The mind simply observes worry. Consequently, the worry that is mixed with unwholesomeness and anger will immediately disappear. Thus, we don’t need to eliminate worry; no one can eliminate it.
When worry arises, we often try to get rid of it by watching movies, listening to music, finding something delicious to eat, talking with friends, playing with pets, or seeking entertainment. This is considered fleeing to find new sensations (Phassa) to forget old ones, so we can stop worrying. But if we are meditation practitioners, when worry arises, observe it and delve deeper to see whether the mind is discontent. Becoming aware that the mind that is discontent is the essential part. Furthermore, if we observe the mind more deeply and witness the content and discontent themselves, then they will cease.
Thus, when we practice meditation, start by witnessing the state of the mind. Gradually, be aware of various states of mind such as happiness, suffering, goodness, and evil. Then, notice the mind’s reactions to these states—whether it likes or dislikes them, whether it feels content or discontent. By becoming aware of this, the mind becomes equanimous. At this point, both the states of mind and the mind itself will naturally reveal Dhamma to us. There’s no need to struggle. Learning Dhamma doesn’t require much thinking. No matter how much you think, you won’t understand. You have to witness it for yourself.
Therefore, try to be mindful. When our mind is happy, suffering, wholesome, greedy, angry, or unaware, be aware. At first, this might be all we can do, but it’s a good start. We will see that happiness, suffering, good, and evil are separate entities from the mind itself. Keep observing. When a happy mind arises and we feel content, be aware of that pleasure. The pleasure will then cease, and the mind will become equanimous. We will then see that happiness cannot be relied upon; it is an external object, and it arises and ceases continually.
Whatever arises will cease, including the knowing mind
When suffering arises, be aware of it. if the mind is discontent, by noticing this discontent, it ceases. The mind will then realize that all these states of mind exist as part of their worldly nature. Defilements (Kilesa) are old defilements in the world, never running out. But it’s us who fall victim to them and allow them to overwhelm us. Once the mind becomes the knowing mind, we perceive that defilements (Kilesa) are separate from the mind itself, no longer overwhelming us. We continue to experience both contentment and discontent, yet holding onto these emotions only perpetuates suffering. Thus, when we notice our minds embracing content or discontent, be aware. Consequently, content and discontent will fade away, and we will let go.
Once we let go, we come to realize that happiness, suffering, good, and evil are inherent aspects of worldly nature; they come and go and don’t have anything to do with us. They’re just like the wind, blowing in and then drifting away, not affecting us in any way. As we keep practicing, our minds will become more and more free, not dominated by happiness, suffering, good, or evil. We need to be careful not to get too attached to virtue. Some might misunderstand “not getting attached to virtue” and think it means it’s right to be evil. That’s not the case. If they’re not even attached to virtue, then how can they not be attached to evil? So, keep being aware of our minds. If the mind is content, be aware, if the mind is discontent, be aware.
The cultivation of Satipatthana begins by establishing a foundation for the mind, which can take either a physical or abstract form depending on our inclination. We may focus on the body, feelings (Vedana), thoughts (Sankhara), wholesome and unwholesome states, or even the mind’s interactions with the senses (Ayatana) — eyes, ears, nose, tongue, body, and mind. Then, we observe and be aware that various states of mind arise, exist, and cease. Initially, our skills may not be advanced enough, so when happiness arises, we may become deluded with content. Be aware of the contentment, and it will cease. Consequently, the mind will attain equanimity. Likewise, as meditation practitioners, when states of suffering or evil arise, the mind tends to be discontent. Be aware of that discontent. As a result, happiness, suffering, good, and evil will all belong to the past, while discontent will be present.
As we are practicing meditation, the term “present” takes on a nuanced meaning. It’s not merely a specific moment on the clock, like exactly at noon, but rather denotes the current state of being. At a more fundamental level, when the eye perceives a form, what is that form? It’s an object perceived by the eye. For instance, when the eye sees a beautiful woman, affection arises in our minds as we interpret the form. When mindfulness (Sati) observes these affections arising, it indicates that our awareness has become more refined. The woman remains an external object, while affections are internal. Initially, we perceive the woman as an external object that entices the mind. The mind then reacts and affections arise. We shall be aware of these affections in the mind.
If we can practice meditation at a more refined level, we will see that when affection arises, our mind tends to dislike it. The next level is the awareness of the mind, and beyond that is the awareness of content and discontent. Initially, the woman we saw was just a visual sensation perceived by the eye. When affection arises, the woman recedes into the past, and the affection emerges as the present, perceived by the mind. The affections are now a new mental sensation. Can we perceive this? Initially, we see the woman; she becomes a sensation known by the mind. When affections arise, we then forget the woman. Through meditation practice, we observe these arising affections as a mental sensation, which is perceived and experienced by the mind. Witnessing this process brings us closer to understanding the workings of our minds.
As we continue to practice meditation, when we witness that the mind has affection, we might feel, “Oh, we don’t like that.” At that moment, another layer of reaction overlays within our minds. That affection is now in the past, and the present is discontent. Then, we shall be aware of the mind that is discontented. Do you see it? Just when the eyes see the woman, she becomes the initial sensation. Reactions occur, and affections arise. Mindfulness (Sati) then perceives affection. Affection then becomes the second sensation. The mind then sees the affection and dislikes it, and the discontent becomes the third sensation. These sensations will get closer and closer to our minds if we practice meditation. However, if we witness discontent and instead look outward to focus on forms, sounds, smells, and tastes, then this is counterproductive and cannot be used.
Objects—observe them, along with sensations passing through the eyes, ears, nose, tongue, and body, which then give rise to new sensations in our minds—such as happiness, suffering, wholesomeness, and unwholesomeness. We should observe these new sensations, and consequently, they become the present sensations. Once we perceive these new sensations, the mind reacts once more, giving rise to feelings of contentment or discontentment. Happiness, suffering, good, and evil transition into past sensations. Similarly, when we see that woman, it’s far from the past, and we observe contentment or discontentment as a new sensation that arises in the mind. The instant we observe this new sensation, it eventually ceases, and the mind enters a state of equanimity.
Once the mind is equanimous, it becomes highly perceptive. If something peculiar arises, then the mind instantly notices it, recognizing that a fabrication has arisen. We then see the impermanence of various fabrications—they come and go. All fabrications, whether good or evil, whether bringing happiness or suffering, are pressured to dissolve. Fabrications arise due to underlying causes and cease when those causes disappear; they cannot be controlled; they are non-self (Anatta). The mind begins to see the truth more clearly. For instance, we observe a beautiful woman walking along the street. Is that permanent? Is the image we see permanent? Suddenly, she walks away, and a stray dog takes her place. The beautiful image is gone, transformed into something else. The mind initially attracted, now encounters the sight of a stray dog. Affection swiftly transforms into anger. If we recognize this shift, then our meditation practice can be deemed fruitful.
If our awareness becomes more refined, we can start to discern both content and discontent within our present objects. For example, we see a beautiful woman, and our mind is content; we are aware of this. Then, affection arises, and our mind becomes discontent; we are aware of this too. We observe right down to the level of content and discontent. Through meditation practice, with strong mindfulness (Sati) and Samadhi, we can directly observe content and discontent arise throughout the day. As soon as we become aware of them, they cease, and the mind transforms into the knowing mind—prominent, calm, aware, awakened, and joyful. We should not try to preserve this state as it will naturally pass away; whatever arises will cease, including the knowing mind. However, we need the knowing mind to discern these states. If we lack the knowing mind and are instead consumed by the unaware mind, for instance, when we see a woman, we get carried away. Then, upon turning to look, we see a dog instead, and the mind instantly follows the dog once more. In this state, there is only unawareness.
We practice meditation to reduce and abandon defilements
Thus, it’s crucial to diligently train and establish a foundation for our mind beforehand, whether through the body, feelings (Vedana), or Dhamma—whatever resonates with us. Once we have this foundation and possess mindfulness (Sati), we come to realize that meditation practice involves confronting desires rather than indulging them. We must observe whether our meditation practice confronts defilements (Kilesa) or caters to them. When it involves confronting desires, it is termed ‘Atapi‘. This practice entails ‘Kaye Kayanupassi Viharati‘, using our body as a foundation to diligently burn away defilements (Kilesa), making them untenable. The goal of meditation is not to cater to defilements (Kilesa). We shall observe whether we are practicing meditation to cater to our defilements (Kilesa) or to confront and overcome them. Many people practice meditation with the intention of fulfilling defilements (Kilesa), particularly their desire for virtue. They aspire to attain awakening because they believe it will bring them fame and recognition. Unfortunately, this often leads individuals to claim false awakenings.
I’ve heard news about a child making a speech about Dhamma that isn’t related to Buddhism at all. People are still easily misled because they lack mental immunity, often believing whatever others say without questioning. This susceptibility has been evident since ancient times. In the past, there were instances of “merit ghosts” and “rebellion ghosts,” particularly during the Ayutthaya period. These individuals claimed to be incarnations of Phra Sri Ariya Metteyya and promised to save the populace, only to later engage in wars to seize lands and cities. Similar phenomena have occurred in other countries as well. These “merit ghosts” exploit blind faith, deceiving and manipulating those who lack an understanding of Buddhism. True Buddhists are rare in today’s world.
Luang Por is pleased that we are learning and practicing meditation. We do so to reduce and abandon defilements, not to be reincarnated as angels who are sent from the heavens. That is utter nonsense. Take those who claimed to be born as a Naga or an Anagami for an instance. What kind of Anagami would be born in the human world? This demonstrates a lack of knowledge and is utterly ridiculous. Vulnerable individuals then begin worshiping, giving away their money and assets. This is the immense weakness of Buddhists—they haven’t studied Buddhism properly.
We shall study scriptures and practice meditation. This involves two main aspects: studying scriptures (Pariyatti) and studying the practice of meditation. Both are beneficial. Initially, Luang Por started practicing meditation, but eventually reached a point where I didn’t know how to progress further. So, I began delving into The Pali Canon (Tipitaka) to progress further. Despite this effort, I didn’t find the answers I sought until Luang Pu Doon taught me how to advance in my meditation practice. Once Luang Por understood the proper practice of meditation, I revisited the study of Pariyatti and realized its immense value. Many parts, especially those in the Abhidhamma, are extremely insightful, particularly the sections about the mind, which are explained in great detail. However, some parts reflect the thoughts and opinions of ancient times and do not necessarily convey the enlightened wisdom of the Buddha, such as the concept of a flat Earth. The Buddha did not teach about the physical nature of the world in such terms.
Thus, we practice meditation to reduce and abandon defilements. Stay mindful and avoid unawareness. When anything arises in our body, be aware and mindful. Likewise, when something arises in the mind, maintain mindfulness (Sati) and be aware of it. Initially, our awareness is limited to unrefined objects, but gradually, it becomes more and more refined until we can observe the mind’s reactions as either content or discontent. We diligently study and practice meditation until the mind possesses wisdom and truly understands that whatever arises will cease. When happiness, suffering, virtue, or evil arises, it ceases. When the mind perceives to this extent, it becomes equanimous through profound wisdom. At this point, there’s no need to preserve the mind, as it naturally remains equanimous. We no longer need to observe content and discontent as there’s none to see because the mind is no longer attached to them.
The point where the mind reaches equanimity through profound wisdom and perceives the Three Characteristics (Tilakkhaṇa) is known as Sankharupekkha-nana. Here, there are three divergent paths. The first path goes and comes around circling back. The second path, for those who have aspired for Buddhahood, may remain in the equanimous state but will experience decline and resurgence repeatedly. For those who don’t aspire for Buddhahood but desire Nirvana, upon reaching Sankharupekkha-nana, the mind will develop the Noble Path and Noble fruition as a divergent path.
Through gradual and diligent meditation practice, we will come to realize the truly remarkable nature of the Buddha’s Dhamma. It is incredibly profound and difficult to grasp, not something that can be easily understood by those with strong defilements (Kilesa) and superficial wisdom. Thus, we must learn and accumulate gradually. When Luang Por practiced meditation, I also referred back to the scriptures (Pariyatti) to verify the consistency between meditation practice and the scriptures. Luang Por also used canonical terms from the scriptures (Pariyatti) instead of those terms used by previous Dhamma teachers, who often communicated in a non-universal language. Luang Por aimed to use standardized language for clarity, but the essence remains the same between scriptures (Pariyatti) and the practice of meditation. Both paths converge.
Notice how our mind is always working. Can you see it? Don’t try to stop it. Have mindfulness (Sati) follow and observe how our mind is constantly active. Just keep observing.
Wat Suansantidham
27 April 2024