Be mindful of the mental formations

In our practice, we must remain mindful of mental formations. Our minds are in constant fabrication, concocting happiness, suffering, good, and evil. If we are not mindful, mental formations will overpower our minds. When they concoct happiness, we get lost in enjoyment. When they concoct suffering, we become anxious and sad. When they concoct wholesomeness, those lacking mindfulness and wisdom get lost in goodness, and consequently suffer as good people do. The greatest evil is when they concoct greed and we are unaware, when they concoct wrong views without awareness, and when they concoct anger and/or delusion without awareness.

If we are not mindful of the mental formations,

the mind will become lost in them

When we are unaware of the mental formations arising within our minds, these formations exert power over us. When happiness arises, we get lost in joyous revelry. When suffering arises, we become mournful and sorrowful. When wholesome states arise, we become infatuated. Have you ever heard about devout individuals getting lost in excessive merit-making? It clouds the mind similarly. I have observed this frequently. People go to pay respects to the Buddha in nine temples, for instance; they bow to the Buddha images, but they can’t reach the Buddha. Sometimes, they don’t even bow to the Buddha; they bow to statues, clay figures, wooden posts – they bow to everything. That’s delusion, being lost, without any understanding.

Therefore, the crucial point is that we must be mindful of the mental formations arising within our minds. It’s not difficult. Right now, whether our minds are happy or suffering, is it hard to know? Mostly, when there is happiness, we tend to indulge in it carelessly. When there is suffering, we often sink into deep sadness, feeling disheartened and hopeless. Instead, we should be aware of happiness and recognize that happiness is just a transient phenomenon. Similarly, when suffering arises, there’s no need to feel deeply despondent. We should see that all forms of suffering come and go. Whether it’s happiness or suffering, it comes and goes. Wholesome or unwholesome states, they’re all the same – they arise and then they pass away.

Therefore, when we grasp onto wholesome states, desiring them, we fall into delusion. Similarly, when we encounter unwholesome states and dislike them, we also fall into delusion. We must be mindful of the ongoing mental formations, whatever they may be, constantly arising. If we fail to observe them, they will overwhelm our minds, and then our minds will react according to the power of these mental formations. When they fabricate happiness, we strive, liking it, wanting it to last longer. When happiness fades away, we feel sorrowful, longing for its return.

Some people have partners. When their partners leave, they feel sorrowful and mourn their departure, longing for their return. If they haven’t passed away yet, there’s a chance they might come back. Some people’s partners have passed away. They don’t want them to die; they want them to return. But when dogs bark at night, they become afraid and wish they could go wherever they like. They used to love each other to death. In the end, they tell them to go wherever they like. I used to think that if I die, and someone tells me to go wherever I like, I would say, ‘I like it right here. I’ll stay right here.’ Teach them a lesson, scaring them.

If we are not mindful of the mental formations, the mind will become lost in them, grasping onto them. Then our minds will grasp onto the mind. When mental formations arise, if we have mindfulness and wisdom, the mind will not grasp onto the mental formations. And the mind will not grasp onto the mind.

Before, I used to wonder: I practice meditation, but sometimes the mind lets go of the mind, and as soon as it lets go, it grasps onto the mind again. How can I make it let go permanently? The mind kept fabricating, pondering how to let go, not holding onto my own mind. No matter what I did, it just didn’t let go. I gradually learned and understood. My mind wasn’t neutral; it wanted to be free from fabrication. It wanted to be free from the mind. It wanted to let go of the mind. In reality, we can’t let go of the mind because we’re lost in fabrication. If we’re not lost in fabrication, the mind will let go.

Right here, I didn’t come up with this myself; it’s in the teachings of the Dependent Origination. However, without practicing, one cannot fully understand. The realm is the factor that gives rise to birth—according to the Text. We can’t figure out how it happens. The realm is indeed the mental fabrication. The moment mental fabrication arises, birth occurs, which is when the mind grasps onto the eye, ear, nose, tongue, body, and especially when it grasps onto the mind itself. Once it grasps onto the mind, birth arises. And after birth arises, what’s next? Next is suffering. This is the Dependent Origination.

But we didn’t learn theoretically. Those who learn theoretically would memorize: What is the realm? How many realms are there? There are sensual realms, form realms, formless realms. What is birth? Birth is the acquisition of the sense bases—eye, ear, nose, tongue, body, mind. What is suffering? It’s old age, illness, death, separation from loved ones, encountering what is not loved, desires unfulfilled, sadness, mourning, discomfort in body, and discomfort in mind. These are suffering. This is how we learn theoretically, but after studying, we don’t know how to practice. No matter how we try, we just can’t figure it out.

Learn the Dependent Origination through practice

If we study through practice, we’ll understand what realm is. Realm is mental fabrication. In theoretical terms, it’s called Kamma-bhava (the realm of action). The mind works; it fabricates. The moment it fabricates, the mind immediately grasps onto the mind. Without meditation, we won’t see how the acquisition of the eye, ear, nose, tongue, body, and mind occurs. How does the acquisition of mind occur? It’s when the mind grasps onto the mind. And as soon as it grasps onto the mind, suffering arises immediately. Why does suffering arise immediately? Because the mind itself is suffering. When it grasps onto the mind, it becomes suffering. Through practice, we’ll see the Dependent Origination—not just talking idly. Each factor of the Dhamma has its own condition.

Gradually study, gradually observe. In the beginning, the easy stage to observe is where there’s contact—that means there are eyes, forms, and visual perception. These three components constitute Phassa (contact), which means contacting object. To contact an object, there must be the external sense base, which is what’s being contacted, the one that makes contact is the internal sense base, and the one that perceives the contact, perceives the object, is the mind. These three components constitute contact. When there’s contact with an object, we’ll see that Vedanā (feeling) arises. Do you notice? Happiness and suffering follow contact with an object. For example, when we see something the mind likes, happiness arises. When we hear something displeasing, suffering arises. I’m just explaining roughly. In reality, it’s much more detailed than this. Speaking roughly, when the eyes see something pleasing, happiness arises. When the ear hears something displeasing, suffering arises. Contact leads to Vedanā. In reality, it’s much more detailed than this.

The moment the eyes see form, the mind is neither happy nor suffering. In that moment, the mind is neutral. The moment the ear hears sound, it’s just hearing; the meaning hasn’t been interpreted yet. The mind remains neutral. The moment the nose smells odor, the tongue tastes flavor, the mind still remains neutral. The moment the body feels sensation, happiness or suffering arise in the body, but happiness or suffering has not yet arisen in the mind. There are further stages to it before Vedanā (feeling) arises. There’s a process, but the Buddha simplified the Dependent Origination for us, showing it briefly. It’s too detailed and complicated to learn thoroughly. It’s not necessary. So, he taught it briefly and simply. But in reality, it’s not as short as that. Each process has its actual phenomenon. It’s not just something we think about.

Those who have studied theoretically extensively think that the Buddha attained knowledge by thinking of the Dependent Origination. If it’s just based on thinking, it’s not the truth. The Buddha saw birth, suffering arises due to birth, birth arises due to realm, realm arises due to clinging, clinging arises due to craving, Craving arises due to Vedanā (feeling), Vedanā arises due to contact. The Buddha truly saw, not merely thought. It’s not that he had high level of spiritual perfections and he could just attain enlightenment through thinking. The Buddha didn’t teach like that. He said that the Foundations of Mindfulness are the only path to purity and transcendence. Therefore, he also cultivated the path of the Foundations of Mindfulness.

We gradually study and observe. The easy way is to allow the eye, ear, nose, tongue, body, and mind to come into contact with an object. If the body contacts an object, then happiness or suffering arises in the body. However, if the eye, ear, nose, or tongue comes into contact with an object, there is neither happiness nor suffering arising at those senses. Signals are then transmitted. When the eye comes into contact with an object, at that moment, the mind remains neutral. The signals are then transmitted to the mind, and the visual signals are interpreted. Are these signals transmitted in the form of images? It’s better not to delve too deeply into that question. Signals are transmitted to the mind. Just like the internet sends images, do these signals come in image form? Data is transmitted, and there’s processing involved. The mind works in a similar way. It receives signals, processes them, and interprets their meaning. That’s how the mind operates.

Therefore, like celestial beings, when celestial beings or spirits communicate with us, not all of them are Thai. They speak their own language, but the mental signals they emit when they speak contact our minds, and our minds then translate these signals into our language. So, when we speak with these beings, we speak Thai, and they speak their own language, yet we understand each other. The mind is adaptable; it has a translation mechanism. Therefore, when the eye, ear, nose, tongue, or body contacts an object, it then sends signals to the mind. The moment the eye, ear, nose, or tongue makes contact, the mind remains neutral, and then it sends signals to be interpreted. Once these signals are interpreted, happiness, suffering, wholesome states, and/or unwholesome states arise in our minds.

Sometimes, when the body perceives contact, there’s happiness or suffering in the body. Then, signals are sent to the mind, and then interpreted. “Ouch, it hurts,” it interprets like this, “I hurt”, and the mind becomes upset. Anger has arisen. This is how the process works. Observe reality, not just reading textbooks and not understanding reality; otherwise, you can’t fight defilements. Last Thursday, I attended the funeral of an elder colleague from my previous job who used to buy me meals 2-3 times. He passed away, so I attended his funeral and met another colleague there who has been studying the Higher Doctrine. But this person is intelligent. He said he had been studying the Higher Doctrine and was about to graduate. He would soon receive his certificate. However, he knew that this was just a map. He hadn’t practiced yet, so he can’t wash away his defilements. That’s smart.

Studying theory is just like having a map. You have to put it into practice, observe reality. To practice, we observe reality, not just thinking about it. When the eye sees a form, interpretation follows. “Oh no, a mangy dog is running towards me!” The mind starts fabricating; it feels disgusted. When the mind feels disgusted, do you notice how it instinctively draws inward? It protects itself. It’s afraid that the dog might come and rub us. Or if it’s a rabid dog rushing towards us, the mind becomes fearful, afraid that it might bite us. In these moments, do you notice that our ‘self’ exists? Birth has arisen. It grasps onto the body, making it ‘me’ and ‘mine’. Because birth is the grasping onto the eye, ear, nose, tongue, body, or mind. When we see a rabid dog, the mind fears. This is when fabrication arises; ‘This is my body. My body might get bitten.’ This is how the process works.

Gradually, through continuous practice, we come to realize that we never truly possess a self, as the self never truly exists. Our minds construct it occasionally when we grasp onto the eye, ear, nose, tongue, body, or mind. When we grasp onto our body – ‘the body is mine,’ ‘these are my eyes, my ears, my nose, my tongue, and my mind.’ The most challenging one to let go of is my mind. Through practice, we observe repeatedly, initially seeing the process briefly, then progressively in more detail and depth, step by step. The briefest observation occurs when our eyes see, resulting in changes in the mind. This is the most concise observation. When our eyes see a beautiful woman, changes occur in the mind—the mind likes. In fact, before reaching this point, it undergoes various processes, as explained earlier. When we see an enemy, the mind becomes angry. Do you see it? When the eye sees a form, there’s a change in the mind – be aware. When we see a pleasing form, the mind is satisfied. When we see a displeasing form, the mind is dissatisfied. The mind gets angry.

Therefore, when the eye sees a form, there’s a change in the mind – be aware. When the ear hears a sound, there’s a change in the mind – be aware. Whatever arises in the mind – happiness, suffering, wholesome state, or unwholesome state – be aware of it. Listening to this song, it’s so beautiful. When we hear it, we feel happy – know that we’re happy. We don’t even know the singer’s name. We feel happy, know that we feel happy. We used to love this song, used to listen to it with our ex., but our ex has already left us. When we hear it, we feel sad. The same song that once brought joy now brings sorrow. Some broken-hearted people like listening to sad songs. As if feeling sorrow alone were not enough; they extend it even further by remaining in pain and agony. In doing so, they feel satisfied. This is called masochism. Enjoying the pain.

When the eye, ear, nose, tongue, body, or mind contacts an object and there is a change in the mind, be aware

Read our own minds consistently. When the eye sees a form, changes occur in the mind—be aware. When the ear hears a sound, changes occur in the mind—be aware. When the nose smells an odor, the tongue tastes a flavor, the body feels sensation, changes occur in the mind—be aware. When the mind perceives an object, a mental object, such as the thoughts that suddenly arise in our minds. Before we understand our thoughts, there are various processes. From before thought arises to understanding what we’re thinking about, there are many processes involved. But let’s keep it brief.

When we think, thinking about this brings happiness like this. Thinking about that brings suffering. Thinking about this, it becomes wholesome. Thinking about that, it becomes unwholesome, such as greedy, angry, and deluded. Whatever arises doesn’t matter; what matters is that when it arises, we know it. Therefore, when the mind contacts an object, changes occur in the mind – be aware. Hold onto this principle firmly. When the eye, ear, nose, tongue, body, and mind perceive forms, sounds, smells, tastes, tactile sensations, and mental objects, and any changes arise in the mind – be aware. That means fabrication has arisen. It starts to strive and concoct. Be aware of it.

If we don’t know in time, the mind will grasp onto the eye, ear, nose, tongue, body, and mind. It grasps onto them one by one. It doesn’t grasp onto all six at once; it doesn’t have six hands. Whatever it grasps becomes us. Mostly, it’s the body and the mind that we can perceive. This body is our self, and our mind is also our self. Do you feel it? We have two selves overlapping. This body is our outer self, and our mind is our inner self. This happens because the mind grasps onto the eye, ear, nose, tongue, body, and mind. Grasping occurs because fabrication occurs, and we’re not aware. So, we become deluded into grasping onto the eye, ear, nose, tongue, body, and mind.

However, it takes a long time of practice to see the grasping onto the senses. Therefore, perceiving birth is not an easy matter at all. It’s true. Right now, we’re in the human realm, so there is birth at the eye, ear, nose, tongue, body, and mind. It’s easy to say, but can you see it? You can’t. Not perceiving it means we cannot cleanse away defilements. Therefore, from now on, try to practice. When the eye, ear, nose, tongue, body, and mind come into contact with an object and any changes arise in the mind, be aware promptly. Practice this every day. Initially, it might take some time to perceive. You won’t perceive quickly at first, but with frequent practice of mindfulness, being aware upon contact, then you’ll naturally perceive without intending to. The mind will become much quicker, and awareness will be swift. Initially, it takes a while after the contact.

Seeing a beautiful woman walking by, ‘oh, I really like her.’ We keep staring at her for a long time. If one doesn’t practice, they only see the woman. Then desires arise, leading to much chaos. They quarrel with others, compete with each other. In the past, before I ordained, there were dancers. I never danced as I didn’t like it. However, I knew that there were dancers in temple fairs. I don’t know if they still have this now. In the past, there were dancers in temple fairs. I don’t know why they danced in temples; it’s the fault of the temples to allow this thing in temples. And then there would be rivalries within the temple, competing for the dancers. Why did they have to fight? Because they couldn’t see their own minds. If they saw their own minds, saw that they liked this woman and were aware of the liking, it would end there. They wouldn’t become like rabid dogs chasing after anyone. Have you ever seen male dogs biting and competing for a female dog? That’s because of a lack of mindfulness. They can’t understand their own mind.

So, don’t do it like that. Do better than that. When we see a form, and our mind experiences happiness, suffering, wholesomeness, unwholesomeness, be aware. If we’re not aware, these things which are just fabrications will overwhelm our mind. When our mind is overwhelmed, the sense of self arises immediately. We don’t have to let go of the sense of self. We just let go of our ignorance. There is no self to let go of. When the eye sees a form, the nose smells an odor, the tongue tastes a flavor, the body feels sensation, the mind perceives a mental object, any change that occurs in the mind, be aware. Train like this repeatedly. Initially, it might take a while to know, but as we keep practicing, we’ll recognize it quicker and quicker. Later on, even the slightest movement of the mind, we’ll see it.

This morning, there were two ex-monks who came to deliver their homework. These ex-monks aren’t ex-monks from other temples, they’re the ones who used to ordain here. I don’t have time at other times. Before I eat, during the time when Ajahn Ah prepares my meal, there’s about 20 minutes available. I then allow those who used to ordain here to submit their homework. This morning, there was one person who said he constantly feels movement in his chest. And there’s craving rising, piercing up. Seeing this movement, he said ‘I see nothing but suffering. What should I do?’ This movement is mental formation, fabrication, or realm, call it what you will. This realm constantly moves; it’s the cycle of birth that whirls in the chest. Seeing it, one only sees suffering. He asked ‘How can I escape from it?’

Do you see what this question reflects? Seeing the moving phenomenon day and night, then feeling annoyed to the fullest. ‘How can I escape from it?’ It’s already stated in this sentence that there’s anger. So, what do you do when the moving phenomenon arises? The mind has anger; know there’s anger. When it’s tired, seeing it day and night, then it’s tired. When it’s tired, what do you do? When it’s tired, just take a break. The method of resting for practitioners is to practice calmness meditation. So, it’s not like we don’t know. Even this ex-monk knows about this. He said seeing the moving phenomenon, it’s suffering, but it’s like dust getting in the eyes. When anger arises, he wasn’t aware that there’s anger. He also knows the principle that I teach: if the mind is tired, cultivate calmness. When faced with real problems, he forgets the instructions. He then gropes around trying this and that. Everyone tries and errs, so did I in the past. Instead of knowing straightforwardly, the teachers tell us to know straightforwardly, but we don’t really know straightforwardly, we can’t know straightforwardly, because we can’t resist it.

The first person, his mind concocted, ‘oh, it’s all suffering. How can I escape from it?’ There’s anger, but he didn’t see it. When it’s tired, what should one do? One should practice calmness; but he didn’t. The answer isn’t difficult. Therefore, when we practice, observe ourselves. Be aware of our defilements, our fabrications; then we hardly need to ask the teachers.

After listening to the Dhamma, we must do the practice. If we don’t practice, we’ll never understand

Some ask a lot. This morning, I encountered them. There are many people reporting their homework repeatedly, but not practicing much. They report for its own sake. They report every month, and they say they still haven’t done the old assignments. So, I just told them to leave. If they haven’t done it, there’s no need to come and report. If there’s no homework, what are they delivering? Reporting their old results is a waste of time. Therefore, we try to train ourselves. Keep practicing.

There’s another ex-monk, two in total. One doesn’t seem to know what to do, even though he knows the theory. The other one is very keen in his practice. His mind is firmly established in awareness, shining brightly. He doesn’t need to hold or maintain his mind. His mind is firmly established, with the aggregates separated out. And he only sees various states coming and going. His mind feels like it can’t find any essence, only suffering, only harms. It’s tedious; the mind feels bored, extremely bored, with nothing to be interested in at all.

I told him that his practice is good. It has come to the point where one sees that every state is unreliable—it’s defective. This is one insight knowledge, Adinava ñana. Seeing that it’s boring, this is Nibbida ñana. Seeing that it cannot be relied upon, it has no security in this cycle of existence, that’s called Bhayatupatthana ñana. These three insight knowledges arise from correct insight meditation. When we observe continuously, the defilements of insight will arise for a certain period. When Samadhi is strengthened, the mind can pass through such phase and reach this point, where meditators feel this world dry and barren, very bland. Before, there was a period when I used to feel, ‘Oh, this world is nothing, so bland, dry, and barren.’ Feeling like there’s nothing to rely on at all, the mind wanted to escape from this point, but it couldn’t. I already saw that the mind was full of suffering, full of tedium. I wanted to escape, but I couldn’t. This body was also full of suffering, full of tedium. I wanted to escape from the body, but I still couldn’t because I still had aggregates.

It’s a process of wisdom development. Seeing it, then what should we do? Just notice that the mind struggling about how to escape from this world. The desire to escape is another form of insight knowledge. Can’t remember the name, I remembered it just now, but now I’ve forgotten. Wanting to escape, we try to find a way, thinking about how to escape, repeatedly. The mind is filled with thoughts of “what to do” but whatever we do, we just can’t escape. Why? How can we escape from the body? This body is always there. How can we escape from the mind? Even if we enter into a Jhana state in the Brahma realm, the mind is still there. We can’t escape from it. As wisdom matures, the mind gradually accepts the truth. It exists because its causes exist. When its causes cease, it will cease. It sees the Three Characteristics. All things arise due to causes, and cease when the causes are exhausted. It can’t be forced. Seeing it repeatedly, the mind lets go.

Do you see? These ex-monks have been studying for years, many years, before reaching this point. There’s another ex-monk who is adjusting the camera. Adjusting again and again. His mind is firmly established, shining brightly, without needing maintenance. This is an example of those who meditate with good results. They haven’t reached enlightenment yet, but they are progressing vigorously on the path of insight meditation. Some have reached the point where their minds are neutral, neutral towards happiness and suffering, towards good and bad. They are fully engaged in insight meditation. They have passed through the three insight knowledges, the three difficulties.

How can they progress to this point? Because they patiently listen and practice. It’s not like they listen once and then come back to listen again the next month, then comes back the following month without doing anything. How does that benefit anyone? Therefore, Dhamma and practice must go hand in hand. “ธรรม” (Dhamma) and “ทำ” (doing) sound the same. Thai people pronounce them the same, but Indian people pronounce “ธ” and “ท” differently. But we can’t pronounce it like Indian people. Therefore, after listening to the Dhamma, we must do the practice. If we don’t practice, we’ll never understand.

Similar to the elder colleague that I mentioned, he said he had completed the theoretical study, but he knew this was just the map. He hadn’t put it into practice yet. He asked how to put it into practice. To practice effectively, his mind must be firmly established; otherwise, wisdom cannot develop. He learned that right Samadhi is the proximate cause of wisdom. He recalls this. However, he has never actually experienced the state of right Samadhi. So how can he achieve liberation? He knows the name of each state, knows them all, knows the factors involved, their types, every single factor involved. He knows that each state has many factors involved, not just one. He knows them all but has never experienced even one. It’s like having a map but being unable to walk. Therefore, action is necessary.

Today’s summary of the teaching is that after listening to the Dhamma, we must put it into practice. The simplest practice is when the eye, ear, nose, tongue, body, or mind contacts an object and there is a change in the mind, be aware. When the eye sees a form, happiness, suffering, wholesomeness, and/or unwholesomeness arise in the mind—be aware. When the ear hears a sound, don’t just listen. When the ear hears a sound, there is a change in the mind, and happiness, suffering, wholesomeness, and/or unwholesomeness arise—be aware. When the nose smells an odor, when the tongue tastes a flavor, when the body perceives a sensation, there is a change in the mind, and happiness, suffering, wholesomeness, and/or unwholesomeness arise—be aware.

The mind contacts thoughts. Most of the mental objects we know involve thoughts. When the mind contacts a mental object, changes occur within the mind. For instance, when we think of a particular person, anger arises; when we think of another person, craving arises. Thinking of one thing brings happiness, while thinking of another brings suffering. When our mind contacts our thoughts, changes occur within the mind, resulting in happiness, suffering, wholesomeness, and/or unwholesomeness. Be mindful and aware. Just practice this, just practice this much.

Do you remember? I taught a lot, but in summary, when practicing, when the eyes, ears, nose, tongue, body, and mind contact objects, changes occur within our mind–be aware. If not aware, the mind will cling and suffering will arise in the mind. Don’t worry about that. Later on, you will understand this on your own.

The Dependent Origination is truly profound. As we practice, we will be astonished by the profundity of the Buddha’s insight and how he achieved it. It’s truly profound, truly subtle. But we start as I advised. One day, we will thoroughly understand the Dependent Origination and cleanse Avijjā (ignorance). Then, Āsava (influx) can no longer envelop our minds, and we will reach true peace in life. This world is empty, the aggregates are empty, the mind is empty. There’s no locus for suffering. In emptiness lies supreme happiness because there’s no more piercing. Worldly happiness is always piercing.

As we have the opportunity to listen to the Dhamma of the Buddha, don’t be lazy. Don’t just listen, put it into practice. If I had the same temperament as most of us, I would be a nonachiever. I listened to Luangpu Dune. He said, ‘Having read many books, from now on read your own mind.’ Reading one’s own mind is what I teach. When the eyes, ears, nose, tongue, body, and mind contact an object, changes occur in the mind—be aware. It doesn’t take much time to understand one’s own mind. Today’s sermon is concluded.