Dhamma practice is not difficult. Be determined. Doing as if it were a game won’t do you good. Doing on and off won’t yield results. Be single-minded. Be persistent in practicing. As a layperson, this is what you need to do. When I was a layperson, I practiced dhamma every day: maintaining the five precepts, setting aside time for dhamma practice, and practicing whenever I had free time. The moment I woke up, I started practicing. Whenever I thought of practicing, I started by feeling the body and mind. During the day, I observed my mind no matter what I was doing.
For example, waking up on Monday morning, you feel lazy going to work while pondering why weekends are so short. If lazy, know so. Taking a shower or using the toilet, see the body doing those activities. To go to work, you wait at a bus stop, yet the bus has yet to arrive. The mind becomes anxious, know so. Got on the bus then happy, know that you’re happy. Keep on observing your mind on and on. Around the clock, whether you stand, walk, sit, lie down, eat, drink, take actions, talk, or think, be self-aware. Keep on observing your heart (or mind) on and on. Off work, go home! Take a shower, have dinner, have some rest, then practice dhamma.
Keep on practicing and accumulating till the mind automatically becomes rooted in awareness
At first, I practiced a lot of formal meditation. I practiced sitting meditation at home, not at the temple. At home, I meditated till the mind became empty; I saw phenomena emerging from the emptiness. They arose and fell away repeatedly. I kept on observing them. This is how I practiced formal meditation. It is a concurrence of Samadhi and wisdom. Therefore, do not spend time in vain. Our time is limited. Long or short, we never know. What we know is that it is never enough to satisfy our demands. The craving is vast. The demand is numerous. No matter how much time we spend on satisfying the craving, it will never be enough because the craving is endless. Therefore, to gain attainment, you must refrain from indulging yourself too much and getting trapped in worldly happiness. Living in the world, you must be wise: disciplining yourself and practicing every day. Soon you will be able to attain.
For the rest of us, we may not be able to meditate until the mind becomes empty, then observe the phenomenon surfacing. We may need more Samadhi to do that. However, we can do what is within our capacity and keep practicing. For example, Whatever phenomena arise, know so; eyes see forms, the mind changes, know so; ears hear a sound, the mind changes, know so; and the nose smells, tongue tastes, body feels, know so. If the mind changes, know that it has. Through its door, the mind strays to think of a story, developing one state. The mind wanders to think of another story, developing another state. Good thoughts make the mind calm. Evil thoughts make the mind agitated.
We ignore the story which the mind is thinking. Just know that it has thought. The stories do not matter. Instead, know that the mind has thought, repeatedly. The mind will stray through its door to think. Practice like this repeatedly. Your Samadhi will gradually get stronger and stronger. During the day, while making movements, if the body moves, sense that. If the mind changes due to contact making through any six sense doors, sense that. Then, our Samadhi (momentary Samadhi) will get stronger, e.g., If the mind develops greed, and we are aware of that, the greedy mind will fall away, giving rise to the mind in the absence of greed. The mind will then develop Samadhi. Therefore, that we can be mindful of each time any phenomenon arises will give rise to a moment of Samadhi called momentary Samadhi.
Suppose we are consistent in practicing momentary Samadhi from dusk till dawn, e.g., any moments you’re free, observe and know on and on. In that case, the Samadhi will gradually collect its strength. The mind will gradually become rooted in awareness and dominant, which is requisite for the next step. Once the mind has become rooted in awareness, do not let it merely stay dull like that; instead, separate the aggregates. If we cannot separate the aggregates, the physical and mental parts, or elements, wisdom cannot proceed. Let alone Vipassana if you cannot surpass the initial wisdom cultivation.
Therefore, we should train till the mind becomes rooted in awareness. Do not force it to happen. Instead, keep on practicing and accumulating till the mind automatically becomes rooted in awareness. That is how it can gain strength. Suppose we try to maintain or control it. It won’t be happy. The mind is like a child. It doesn’t like to be controlled. If it is not happy, Samadhi cannot arise. Therefore, we need to practice. If you can do formal meditation, do so. If not, practice momentary Samadhi. Whichever phenomena arise, know so. Whichever phenomena arise, know so. Keep at practicing like this for some time or months. The mind will eventually be dominant and sustained so that we can move forward to wisdom cultivation. Having the mind become dominant and sustained, you will see the body as one part and the mind as another. They are different things. This is the initial wisdom cultivation: mind and matter separation.
When the mind becomes rooted in awareness, then practice to separate the aggregates
Venerable Luangta Maha Bua once said, “If you cannot separate the aggregates, do not brag that you’re cultivating wisdom.” Therefore, to cultivate wisdom, you first need to be able to separate mind and matter. This is called Nāmarūpaparicchedañāṇa in Bali texts which is the wisdom to separate between mind and matter. In order to achieve such wisdom, stable Samadhi is required.
Upon knowing that the mind wandered away, we have developed stable Samadhi for a moment. Wandered again, know so again, on and on. Ultimately, the mind will be rooted in awareness and can sustain. After that, we come to separate the aggregates by seeing the body breathing as the mind is the knower. The mind is the one that knows. See the body standing, walking, sitting, and lying down as the mind is the knower. See the body moving and staying still as the mind is the knower. Observe and separate on and on. See the happiness and suffering arising within the body. They are not the body but enter the body. They are two separate entities. They are not the mind either because the mind is the one that observes them.
Another thing that I used to do was trying to sit still and not move at all until it developed so much pain. Then, I observed that pain and the body are two different things, also different from the mind. This is when we become more expert at separating the aggregates. At first, we separate two aggregates: the body and the mind. Next, we separate the pain arising within the body and see that just now, it had no pain, but now it has. Despite the body sitting still, the pain wasn’t there, but now it’s there. Therefore, pain and the body are two different things.
Or see the happiness or suffering within the mind. At first, while practicing sitting meditation, the mind becomes turbulent, not calm. Observe that the mind is unhappy and turbulent. Continued practicing, the mind becomes calm and develops happiness. Observe the happiness which arises. So, while practicing sitting meditation, if happiness arises, see that the happiness is neither the body, bodily sensations, nor the mind. It will keep on separating on and on.
Or, while practicing, whenever the eyes, ears, nose, tongue, body, and mind contact the world, the mind will turn happy and unhappy. See that happiness and unhappiness are the things that are known. They are neither the body nor the mind. At times, wholesomeness and unwholesomeness arise. For example, when the mind is happy, greed usually arises together. We will see that happiness and greed are two different things. They are two separate things. Keep on separating on and on. Happiness belongs to the feeling aggregate (Vedanā-khanda). Greed belongs to the mental formation aggregate (Saṅkhāra-khandha). The mind is the knower, which belongs to the consciousness aggregate (Viññāna-khandha). Keep on separating on and on, not through thinking, though. It is through seeing. To do that, the mind needs to be sufficiently rooted in awareness. Therefore, we cannot ignore Samadhi.
Some people won’t be able to achieve Jhana. Therefore, feel the body. If the body moves or breathes, feel so on and on. After some time, the mind will gain strength and become rooted in awareness. You then start practicing separating the aggregates. To simplify, now you are sitting, can you feel the body sitting? Try nodding your head. Can you see that the body makes movements as the mind is the knower? See? The mind and the body are two separate things. Furthermore, you try to separate happiness and suffering within the body. You’ll see that they are different from the body. Separate happiness, unhappiness, and neither happiness nor unhappiness within the mind. You’ll see that they are different from the mind. Keep at separating on and on. Also, wholesomeness and unwholesomeness are other things belonging to the mental formation aggregate, neither the body, feelings (happiness and unhappiness), nor the mind, which is another aggregate.
Having separated the aggregates on and on, the mind of some people managed to sustain; however, that of others would be scattered. So, turn to calmness Samadhi. If you can enter Jhana, do so. If not, feel the body moving but do not observe the mind directly. The mind is quick. As soon as you try to observe it, it’s gone astray. Unlike the body, it won’t go away. Therefore, while conducting Samadhi, if Jhana is not doable for you, observe the body instead of observing the mind. It is much easier because the mind is too quick. We come to see the body sitting or the body breathing on and on. After some time, the mind will gain strength and separate the aggregates.
Once the aggregates have been separated, we observe that each of the aggregates, elements, and phenomena are under common characteristics or mutual attributes. All the phenomena, physical and mental, are under the mutual attributes: impermanence, suffering, and non-self. The impermanence is when something is there and then it is not there. And it wasn’t there, but then there it is. It is impermanent. Suffering is when something exists and is being suppressed to disappear. Non-self is whether something exists or not; it’s not under our control but depends on its contributory factors. These are impermanence, suffering, and non-self. Impermanence is when it used to exist but now falls away. Suffering is when something exists but is being suppressed to vanish. Non-self is whether something exists or falls away. It’s not under our control but depends on its contributory factors. When seeing each of the phenomena arising, we see that it is under the Three Characteristics.
Observe the dominant one, do not ask which one should be observed
Now that there are plenty of phenomena, i.e., body, feelings, mental formations, and mind. And each phenomenon has its numerous child categories, especially for mental formations. Rupa (Forms) comprises a large number of phenomena. Vēdanā (Feelings) comprises only one phenomenon: feelings. Saññā (Perception), too, has one phenomenon. Saṅkhāra (Mental formations) is composed of 50 phenomena. Viññāṇa (Consciousness), or mind, comprises one phenomenon, which is the thing that knows objects; however, it is called differently, e.g., when it knows an object through the eyes, it’s called Cakkhuviññāṇa (eye-consciousness). In fact, it has one phenomenon which is the phenomenon that knows objects. Moreover, there can be 28 phenomena in the category of Rupa (forms) though we don’t have all of that.
For example, there is a pair of forms: female and male. These two forms are not merely physical appearance. Back then, we could only differentiate through appearances. But now we can identify these forms through genetic testing: looking inside to see genes, chromosomes, and so on, to tell females and males apart. Physical appearance can be deceiving, for it can be altered through surgery. If you have a form of male, you won’t have that of female. So, one form is excluded for each person. We don’t need to understand all these details. A few forms would be sufficient: breathing-out form, breathing-in form, and standing-walking-sitting-lying down forms.
Abhidhamma (Higher Doctrine) claimed that these are not genuine forms called Vinnatti-rupa which are the moving forms we can feel. We don’t learn these for the sake of learning the texts but cleansing the wrong view that these are us. Therefore, once the mind is rooted in awareness, observe that the form is sitting and know that the sitting form is not us. That’s how you do it. There is no need to separate numerous other forms. For Vēdanā (feelings), there is no need to complicate. Upon arising, Saññā (Perception), too, requires no complexity. It is merely one of the phenomena. There are a total of 50 phenomena in Saṅkhāra (Mental formations) though we don’t have all of that; for example, if we are not capable of Jhana, dozens of phenomena won’t appear to us because it’s only for people who can do Jhana.
For the rest of us, observe when the mind is wholesome at times and unwholesome at others. Simple as that. Do not try to complicate or overthink it. The more you complicate it, the less it makes progress. Instead, observe what is truly there, what you are capable of, and what there is to see. In a phenomenon or a moment, there are a significant number of dhamma factors and phenomena arising together. However, observe what stands out. What stands out, observe it. Do not try to search for something to observe. There shouldn’t be questions like “Which one should I observe or see?”. Instead, which one plays a dominant role, know that one.
Is it difficult to know which one stands out? Merely Listening is difficult. To give you an idea, in a movie, there are many characters and actors altogether in one scene. When we’re watching the movie, we will pay attention to the character who is playing a dominant role. It can be a bad guy, not necessarily a male or female protagonist. It can be a comedic character who is playing the dominant role. Do you need to be told whom to look at? Not at all. We are all inherently capable of watching movies. We know precisely when to look at what characters.
Like when you’re in a room full of people, everybody sits still, and a person is doing this (yawning and scratching his head). We will be automatically drawn to look at that person. We will no longer look at 200 to 300 people sitting still but at the person acting prominently. Therefore, observe the dominant one. Do not overthink it. And do not ask which one to observe. It is as if you don’t have to ask which character in a movie you should focus on. You’ll be able to wing it. While we are observing the dominant one, ignore the rest because we will come to witness the one arising, staying, and falling away. It arises from its cause. Without the cause, it ceases to exist. And it’s not under our control.
Learn unique characteristics to see common characteristics
In a movie, the cause is the script to speak or act like hitting, etc. We watch it. Likewise, there are plenty of phenomena within the mind like one of the mental formations such as aversion. Many other subtle phenomena arise together upon its arising, such as Manasikàra (Attention) and Ekaggatà (One-pointedness). These can cause you a headache. There is no need to search for how many phenomena are arising together at the moment. It’s like a huge theater full of many characters. They’re working together, but the aversion is now playing its distinctive role, so observe the aversion. Therefore, do not get confused about which one to observe. Whichever is dominant, observe it, and it will play its role for us.
Like when we’re watching a movie, a character is talking. Once he’s done, another character responds. We then pay attention to the guy who is responding. The job of the former character is done, and now it is that of the latter. Similar to all phenomena, once a phenomenon is no longer dominant, it is a turn of another phenomenon. It is the dominant one that we’ll observe. But all the phenomena portray the same dhamma: impermanence, suffering, and non-self.
The thing that we want to train our minds to know with crystal clarity is the phenomena, both physical and mental. They are called Sankhatadhamma: the conditioned states in physical and mental phenomena. With causes, they arise. Without causes, they fall away. They are not under control. They are all under impermanence, suffering, and non-self. We come to practice dhamma to see these characteristics that are common to all things. But before we can do that, it’s required for us to see the characteristic of each phenomenon. For example, greed has its unique characteristics, unlike aversion. Aversion, too, has its unique characteristics, unlike happiness, so on and so forth. Each phenomenon has its unique characteristics. In Pali, this is called Vissesana-lakkhana; each phenomenon has unique characteristics.
Like the mind, it has a unique characteristic which is its nature to know objects. Aversion’s nature is to annihilate, pulverize, and expel objects afar. Greed is the state of attraction. If you like something, you draw in that thing. For example, when seeing a cute kitten, we’d like to hold the kitten, wouldn’t we? This is greed when you are drawing it towards yourself like that. For aversion, it pushes away. Whatever you dislike, you push them away. Delusion is when the mind cannot firmly hold onto its grip on an object and when it is confused, turbulent, indecisive, and scattered. Each one has its unique characteristic, allowing us to differentiate a phenomenon from the others, e.g., greed is like this, aversion is like that, delusion is like this, happiness is like that, suffering is like this, form is like that, and mind is like this. You can tell them apart.
However, we don’t learn this for the sake of differentiation. Instead, we learn unique characteristics to see that a particular phenomenon is arising, staying, and falling away. Therefore, learning about their unique characteristics makes us understand a particular phenomenon. But why? It is so that we can see the Common Characteristics. We can see that the phenomenon may now exist yet will be subjected to the Three Common Characteristics. It won’t last forever. That we merely observe the phenomenon is Samatha. It belongs to one of the Samatha practices. But when we can see the common characteristics, the Three Characteristics, it is that we can proceed to Vipassana practices.
Therefore, we should start by practicing these things. I went into a lot of detail. To sum up, we should first train the mind to develop Samadhi either by entering Jhana if you can (from second to eighth Jhana, you will obtain the mind that is a knower) or If you cannot, we will meditate on an object and once the mind drifts away, know so. That would work too. Repeatedly do so, then the mind will gradually gain strength and become sustained. When it does, we come to practice separating aggregates. Having the aggregates separated, the mind will see each aggregate portraying various phenomena. For instance, the aggregate of mental formations comprised 50 different phenomena. But we don’t need to learn all that. We learn what we have.
Next, we will see that every phenomenon arises, stays, and falls away altogether. This is what we need to see. We don’t want to see greed as impermanent, but the aversion is permanent. Instead, they are all the same: happiness or suffering. They are equal in terms of the Three Characteristics. Wholesomeness or unwholesomeness, too, are equal in terms of the Three Characteristics. Observe till you see the Three Characteristics. The word “see” should be underlined, not think. You need to see it. Vipassana is comprised of “Vi” meaning crystal clear, and “Passana,” meaning seeing. Therefore, you need to see, not think or force. You need to see it.
What is it that we need to see? For example, we see that greed arises, stays, and falls away. This is when we “see.” But if we think about whether the mind now has greed or aversion, this is not how we “see” because we are lost in the world of thought. We keep collecting the right view by seeing the Three Characteristics as often as possible. Whatever happens, see its Three Characteristics. Whatever happens, see its Three Characteristics. At some point, the mind will conclude whatever arises, they all fall away. And everything that arises, they are all subject to the Three Characteristics. Keep at training.
If anyone can do Jhana, when it’s high time, do calmness Samadhi. If you’re experienced, you incline your mind to the calmness in Samadhi, and then it will be instantly calm. Once calm, you can rest in Samadhi as long as you wish, but when the time comes, do not be lazy: withdraw the mind a little bit so it can work. Do not let it be empty and still. It isn’t easy to put into words. When it comes to mind training, you have to experience by yourself: how you are going to observe the emptiness so that the mind becomes calm or so that it can work or fabricate. You need to see it for yourself. It’s impossible to tell or teach.
When I was new to dhamma practice, I did Samadhi and observed my mind. I saw that the mind had greed, aversion, delusion, a happy mind, and an unhappy mind. It gradually converged and then became empty, sometimes empty and bright. When it’s bright, and if we stay with the brightness or are stuck in the happiness, we’re not going anywhere. However, suppose it becomes bright, and we become self-aware for just a little. In that case, the mind will be able to perform activities or work, and you will see a certain phenomenon emerges. Why do I use the phrase “a certain phenomenon emerges”? It’s because we don’t know what it is. We only see something resurface or waver.
While practicing, there is an emptiness within. Suppose our mind is not stuck in calmness, emptiness, or happiness. In that case, it will continue cultivating wisdom through seeing the wavering in the middle of our chest. Some people see the wavering in the middle of their chest. Others see the rotating circling. Upon seeing the wavering, you’ll see that it throws countless phenomena. Then Saññā (Perception) will interpret whether it is greed or aversion. These two are the coarse mental formations. Unlike the subtle one, it’s repeatedly wavering. This cannot be identified because it’s beyond words to speak.
While practicing sitting meditation, you observe that it keeps on wavering. At the same time, the mind is another part as an observer without interfering with it. The wisdom will arise for the mind to understand step by step that the mind is neither us nor belong to us. Instead, it is nature which knows objects. It belongs to the world. Keep on knowing and observing. But if mental power or Samadhi is insufficient, it will start to fool us. Previously, it was empty, and we know it. But if the mind starts to process, yet our mental power is not enough, the mind will move away outside a little bit and become empty. Empty again? Previously, it was empty from the inside. Now it’s empty outside. There is another emptiness. The emptiness of Nibbana: there is no outside or inside. There are many levels of them. Keep at training till one day you’ll understand.
If you don’t see the harm, then you won’t be able to see the suffering
But first of all, the five precepts need to be maintained. For monks, apart from 227 precepts, you must not forget the five precepts; otherwise, you’ll be doomed. Actually, there are some cases. They have loads of disciplines but lack five precepts. The precepts that are truly necessary for monks are eight precepts; the rest are beneficial. They are helpful disciplines. Ten precepts are too beneficial; for example, those who don’t possess any money their mind will be different from those who have money in their pocket. Money is forbidden for monks because if you practice dhamma, you will see that having money develops pride. You have purchasing power and will buy anything you like. You won’t see the negative consequences of the desire. Like wealthy people, they have everything they want then won’t be able to see the suffering as a result. Unlike monks, it is normal to get hungry in the evening. Their stomach growl, but they can only drink water. This way, the mind gets to see suffering. Or, whichever cravings arise, the mind will see suffering because they are not satisfied in any way. This is the tactic that masters taught us.
I used to tell you when I met a monk who was the only child of a millionaire with a net wealth of around 200 million Baht 40 years ago. I don’t know how much it is equivalent to purchasing power today. He was an only child but decided to ordain as a monk. One day, he saw another monk walking alms and received black beans in sweet coconut milk. It is his favorite though he didn’t get to have it. One day, he went to alms walking again and finally received it. In forest monasteries, all the food received would be piled up altogether; however, the black bean in sweet coconut milk he received earlier was already taken. He couldn’t have it. As soon as he entered his dwelling, he cried and pitied himself why he needed to live in such difficulty.
For lay people, you won’t understand how detrimental sensual desire can be. What you can only see is that it brings pleasure. Whenever there is a sexual desire, you satisfy it and enjoy it. That you only enjoy sensual pleasures but never realize their negative consequences won’t make you become dispassionate. You’ll get attached to them. Therefore, monks have many disciplines to help improve themselves. Therefore, maintain the five precepts well for lay people. And, for monks, maintain your disciplines well, including the monastic disciplinary code (Patimokkha), rules about decent conduct (Abhisamacara), rules beyond the monastic disciplinary code, and training rules. Maintain them well. For some training rules, if they are ignored, you are offended. For others, they are voluntary: It’s your decision whether to maintain them. Dhutanga (austere practices) is an example. It’s voluntary. It depends on your conditions. However, some training rules must be addressed; otherwise, you’ll be offended. There are lots of minor details regarding monkhood.
For lay people, the five precepts are a must. Maintain them well. At first, you may not yet see the use of it. After some time, you’ll see the changes they bring about within yourself. For those who maintain the five precepts for some time, their mind will develop mental power and be readily inclined to Samadhi. But as soon as they violate the precepts, the Samadhi will be broken apart. If they come to maintain the precepts for some time again, the Samadhi will regain its strength. That’s because the precepts are the foundation of Samadhi. For Samadhi and wisdom, you need to train to gain. For precepts, they need to be intentionally maintained. Therefore, dhamma practice does not begin with breathing in, chanting “Bud” and out “Dho.” It begins with maintaining the precepts, training rules, and disciplines (for monks). That’s dhamma practice.
Samadhi training is a must. Set aside time daily for formal meditation, whether sitting, walking, or any other meditation is fine. Whatever you are competent at doing is fine. Samadhi does not arise in any particular manner. It does not require you to walk, sit, or move in a specific manner to develop Samadhi. Meditate on an object, then have the mindfulness to be aware of your mind. Samadhi will arise very quickly through mindfulness that knows the mind. That’s why it is taught that Citta-sikkha, which is to learn about the mind, will give rise to Samadhi. To conduct sitting or walking meditation is merely a form. Its actual practice is to have the mindfulness to be aware of one’s mind, which will readily give rise to Samadhi.
If you can enter Jhana, do so every day. If not, during the day, whether you stand, walk, sit, lie down, eat, drink, do, talk, or think, or body moves, be mindful. Next, once the mind moves, be mindful. That you can sense the phenomena in the present moment will automatically give rise to the Samadhi. The mindfulness will prompt the Samadhi, the right Samadhi. Samadhi is a contributory factor to wisdom. Both of them are. The calmness samadhi is essential, as well as the stable Samadhi. During wisdom cultivation, we will use the stable Samadhi: the mind is merely an observer or knower. But, after it witnesses phenomena for some time, it will tire. There we use the calmness samadhi as a resting place for some peace.
The end of suffering is where there is no more fabrication
The fruit won’t be far away if you can do what I said. You might attain in this life or the next life. It might be over the next 2-3 lives or 7th life—one of the masters who possess sharp psychic skills used to tell me. I asked him, “If practice correctly, how long will it take to attain the stream-enterer? He answered firmly, “Not very long. No more than seven lives”. I pondered to myself that that is a very long time, seven lives. Though, we took birth and rebirth countless times.
Therefore, once we listen to dhamma, we should preserve it by maintaining the precepts and training the mind to develop Samadhi, both calmness and stability. Once the mind is stable, train to cultivate Samadhi. Start with separating aggregates. Once separated, try to see each phenomenon portraying the three characteristics. That is Vipassana practice. Doing this will help break your samsara cycle sooner and sooner.
Ultimately, there is nothing. Nothing is there. We’ll see that there is nothing to gain and nothing to lose. If there is something to gain, it is the right view. If there is something to lose, it is the wrong view. That’s all. The right view arises. The right view or right understanding will help you see the truth. What’s the truth? It is that this body is empty. The world is empty. The mind is empty. It is the same emptiness everywhere. The end of suffering is here, where there is no more fabrication.
During the time I hadn’t ordained yet, I used to misunderstand. I used to imagine entering Nibbana by establishing a kind of Samadhi. My mind was rooted in awareness as a knower automatically. I sent my mind out to the mental object. Once the mind was about to contact the object. It reversed to the knower mind. Once the mind almost contacts the knower. I won’t let it. It was then sent out to the object. Finally, the mind fell away. Suddenly, it vanished, but not like it ceased to exist. There was one phenomenon where there were no thoughts, no time, absolutely nothing. No daytime, no nighttime. Absolutely nothing. Once the mind withdrew from that state, I felt like this might be the Nibbana. This must be it! It is empty and nothing. I kept doing this for some time and wondered if it was merely a calmness Samadhi. This is no Nibbana.
One day, I met Venerable Luangpu Boonchan. He possessed sharp psychic skills. He didn’t know me well. Actually, he did know me well, but I did not know him. Let’s put it this way. Some masters know us better than we know ourselves. He asked a monk to invite me. I did not want to. I didn’t know him. This is the first time I have heard his name. But the monk insisted. So, I did. Once there, the master pointed at my face and asked how I practiced dhamma. I answered him that I neither hold onto the knower nor the object. I do not cling to anything. He yelled at me, “What kind of Nibbana it is!? How come there is a way in and out?” He yelled like that, then asked me, “what now? How are you going to practice?”
I thought he couldn’t understand my dialect well because neither did I. He was born northeastern but lived in the north. So, I repeated my answer that I practiced by neither holding on to the object nor the mind, neither the knower nor the known. He yelled at me the second time, “What kind of Nibbana it is!? How come there is a way in and out?” My mind then let go of it, abandoned it, and never reentered the state. He laughed. This is the loving-kindness of the masters. I never knew him before, but he knew me well. In his eyes, I might make it into his list of poor practitioners. He was kind enough to teach me.
Therefore, there is no way in or out of the true Nibbana. There are no such ways. Nibbana is Nibbana. There is no arising or falling away. Unlike the path and fruition, there are arising and falling away. They are supermundane that arise and fall away. But Nibbana is only supermundane that does not arise or fall away. It is the only phenomenon that never arises or ceases to exist. This phenomenon does exist, as well as the path leading to this phenomenon. Lord Buddha taught us morality, Samadhi, and wisdom; in other words, to cultivate the Noble Eightfold Path. That’s the way. The path is still there. The trail of dhamma practice can be tracked. We can set the masters as our example. They are pure. We are thick with defilements yet possess coarse wisdom. Still, there is a trace that can be seen and a path that can be followed. So, chop-chop! Buddhism would not last long.
Quickly engage in the practice of dhamma
Nowadays, the world is evolving so fast. Some people are opinionated, like teachers or lecturers in universities. They graduated from abroad. They suggest not studying Buddhism because it’s not essential. It cannot solve anything. And we have to separate religion from academics. However, they merely inherited this notion from western countries. It’s actually because the religions in their countries defy changes. Like Galileo, he made discoveries, but the church was against him. That’s why westerners want to separate religions from academics.
But our Buddhism is not like that. Buddhism is a study of how not to suffer. No matter how much knowledge we possess, as long as we still suffer, we will never be able to answer our life’s true purpose. Unlike Buddhism, it never obstructs the advancements of the world. People who don’t understand this tend to pass on the misconception. There are plenty of people who pass on many misconceptions. Plenty of them, actually. This would lead to more misunderstandings for the following generations. By the time we age and die, younger generations will no longer want it. Therefore, do not wait until the day the religion (Buddhism) disappears; practice dhamma as soon as you can.
The know-it-all tends to cause a lot of problems. They give talks and teach children things like there was slavery in Thailand during the reign of King Rama V and that it is oppression. They simply apply the slavery concept in Europe to what happened here. One of the most powerful countries took control of its neighboring countries and enslaved their people. This was what a group of westerners did to another group of westerners in early times. But they weren’t that strong to be of use. They did their bare minimum. Instead, the Africans were held captive as slaves and forced to work. In contrast to the context of slavery in Thailand, by the time slavery had been abolished, the slaves were crying because they were on their own, and there would be no more care and protection.
That was when we applied the concept from another country or another group of people to our own without genuinely understanding the context or situations of our country. And they keep on spreading the word. In my view, it will be more difficult in the future. So, hurry up! Practice dhamma as much as you can. Otherwise, you’ll be naïve enough to believe in whatever the western world says.
What I have spoken about just now is to urge you to practice dhamma. It’s not to put the blame on any country or attack any group of people. It’s a waste of time to do just that. It’s not our matter of interest. What matters is to cleanse our defilements.
Wat Suansantidham
2 October 2022