In the morning, Luangpor went out to the front of the Dhamma Hall, and saw many of you looking good, each one showing progress. There are a few who haven’t fully grasped the principles yet, but it’s not unusual. They can watch Luangpor’s teachings on YouTube repeatedly, and soon they will grasp the principles. It’s not difficult. Whenever Luangpor goes to other provinces, sometimes I see people at restaurants or gas stations, and I know they have been watching my teachings on YouTube. If they listen to the Dhamma regularly and put it into practice, consistently being aware of their body and mind. Initially, keep the Five Precepts and practice self-awareness. Before long, their minds become awakened and firmly established in awareness. Continue to practice consistently. Once the mind is firmly established in awareness, continue to practice consistently. Otherwise, the mind would deteriorate. Eventually, the mind becomes firmly established, luminous, and powerful. When the mind is powerful, it has sufficient right Samādhi. It is then ready to cultivate wisdom. The cultivation of wisdom is not about thinking or fabricating, but it’s about seeing the phenomena.
At the basic level, we observe phenomena and see forms as things to be known, and they are separate entities from the mind, while the mind is the knower. We see that names are also things to be known, while the mind is firmly established in awareness. When mindfulness arises and recognizes name phenomenon such as happiness, suffering, wholesome state or unwholesome state, we see that happiness or suffering is one thing and the mind is another, or wholesome or unwholesome state is one thing and the mind is another. We see them as separate entities. Once our mind is firmly established, we can gradually observe and separate the aggregates easily. It is not our intention to separate them; we just feel and see that the body and the mind are distinct, happiness or suffering and mind are distinct, good or bad and the mind are distinct. This is a preliminary cultivation of wisdom. After that, we can proceed to cultivate insight (Vipassanā). While the mind is the knower, our mindfulness recognizes the phenomena of names and forms, and the aggregates are separated. This is an initial cultivation of wisdom, i.e. separating forms and names.
Practicing insight meditation means seeing the Three Marks of Existence of forms and names
Then, later on, we will see that when our mind is firmly established, if mindfulness arises and becomes aware of the body, we will feel that the body is not permanent, it is suffering, it is not self. We perceive by feeling it, not by thinking—not by thinking that the body is not us—but by feeling that it’s not us. If our mind is firmly established enough and mindfulness arises, and becomes aware of feelings, either pleasant, unpleasant, or neutral, we will see that feelings arise, exist, and pass away, just the same. Happiness arises, exists, and passes away. Unhappiness and neutral feelings arise, exist, and pass away, just the same. When we see that they arise and pass away, we call it seeing Aniccā (impermanence). Whether they arise or pass away, we cannot control it. That is called seeing Anattā (not-self).
The part where we can see the body is subject to the Three Marks of Existence, we have already entered the stage of insight meditation (Vipassanā). The part where we can see that happiness, suffering, and neutrality are all under the Three Marks of Existence, impermanent, suffering, and not self, we have already entered the stage of insight meditation. The part where we can see various wholesome or unwholesome states arising, such as anger, and see that they are impermanent, suffering, and not self, we have already entered the stage of insight meditation. Seeing only the phenomena is a preliminary level of wisdom. We have not entered the stage of insight yet. We will proceed to the stage of insight when we see the true nature of all phenomena, both forms and names, that they are impermanent, suffering, or not self. To see this, our mind must be powerful. Luangpor often reminds and advises us to observe carefully. What Luangpor teaches is about initially cultivating the power of the mind. Once our mind has gained strength and become luminous, the next step is to cultivate wisdom.
Wisdom has two levels. Initially, there is basic wisdom which is about separating forms and names. Then, there is higher wisdom, which is insight meditation (Vipassanā). Practicing insight meditation means seeing the Three Marks of Existence of forms and names. In reality, there is another type of wisdom called “Lokuttarapaññā” (supramundane wisdom); that is to see the Noble Truths. But for insight wisdom (Vipassanā-paññā), it means seeing the Three Marks of Existence of forms and names. If one attains supramundane state, one sees the Noble Truths and attains the knowledge of the Noble Truths.
To attain the knowledge of the Noble Truths is to understand suffering. What is called suffering is merely names and forms. At the initial stages of enlightenment, our Lokuttarapaññā is not yet fully matured. There are various levels of supramundane wisdom. Initially, we will see that all names and forms are not us, not ourselves, not ours. We see, not think. At the higher stage, we realize that all names and forms that are not us are, in fact, suffering. These forms are suffering; these names are suffering. When we realize that forms are suffering, we attain the middle stage of wisdom, which is the stage of an ‘Anāgāmi’ (non-returner). The middle stage of wisdom is perceiving forms as suffering.
At the stage of ‘Sotāpanna‘ (stream-enterer), we see that forms are not permanent, suffering, and not-self. However, we don’t genuinely realize that forms are truly suffering. To truly see suffering, we recognize the body as true suffering. Then, the mind releases the attachment to the body, releases attachment to the eyes, ears, nose, tongue, body, releases attachment to forms, sounds, smells, tastes, and touches. Pleasure and displeasure in forms, tastes, smells, sounds, and touches are absent. That is the realm of ‘Anāgāmi‘ (non-returner). Then, continue the meditation practice, and it will constrict into the mind.
If we observe carefully, we start from the mind, and we end with the mind. At the beginning, we train the mind to be firmly established as the knower, the seer, through a lesson called ‘Citta-sikkhā.’ The mind gains correct Samādhi and then proceeds with the cultivation of wisdom step by step. At the preliminary level of wisdom, we see that there is no ‘us,’ only names and forms, but no ‘us.’ When we reach the middle level of wisdom, the level of ‘Anāgāmi‘ (non-returner), we see that what exist – i.e. names and forms that are not ‘us’ – in reality, what are they? They are not ‘us.’ In truth, they are suffering. This is the middle level of wisdom. At this point, the mind lets go. When it sees suffering, it lets go of the cause of suffering, i.e. desire and grasping. The mind releases the attachment to forms and lets go of the body. The practice then constricts into the mind. Initially, at the early stage, we see that the mind is not ‘us.’ In the ultimate stage, we come to see that the mind that is not ‘us;’ then, what is it? It is suffering. When we clearly realize that the mind is suffering, the mind can let go of the mind.
To perceive the mind as suffering, there are three aspects, three perspectives. It is suffering due to impermanence (Aniccā); it arises and ceases. All types of minds arise and cease. Don’t think that the mind is permanent. All types of minds arise and cease, not being permanent. All types of minds that arise are under pressure to dissolve, known as ‘Dukkhatā‘ or ‘Dukkha‘ (suffering). All types of minds arise, exist, or cease, following causes and conditions, not according to our command. That is Anattā (not-self). Seeing from any perspective, the mind can release the mind.
Seeing the mind as ‘Aniccā‘ (impermanent) and then attaining Arahantship, it is called ‘Animitta-vimokkha‘ (signless liberation). There are no signs because everything arises and ceases. If one sees the mind as suffering and lets go of it, it is called ‘Apanihita-vimokkha‘ (desireless liberation). If one sees the mind as not-self and lets go of it, it is called ‘Suññatā-vimokkha‘ (emptiness liberation). After letting go, all will be the same – in terms of mind states, perspective, and knowledge of the mind being suffering. Some see the mind as suffering due to impermanence, some see it as suffering because it is under pressure, some see it as suffering because it is not-self, uncontrollable. So, they let go. And after letting go, all of them will be the same, entering into the same stage of liberation.
For the stage where the mind sees the mind as suffering, as ‘Dukkhatā‘, if we are not in Jhāna, we won’t be able to see it at all. Because our minds are scattered, the mind arises and ceases rapidly. It arises, and we don’t see that it is under pressure to disintegrate. But when the mind is in Jhāna, the mind arises as frequent as the ordinary mind. However, what arises repeatedly is the mind with the same characteristics. For example, the mind in the first Jhāna level has Vitakka (applied thought), Vicāra (sustained attention), Somanassa (rapture), bliss, and one-pointedness of mind. Then, when this mind ceases, a new mind arises with the same characteristics. The subsequent minds arise with the same characteristics.
Therefore, when the mind is in each level of Jhāna, such Jhāna mind will arise repeatedly, numerous times. As for our mind, it arises scatteredly. Sometimes it becomes an eye-consciousness, an ear-consciousness, a nose-consciousness, a tongue-consciousness, a body-consciousness, or a mind-consciousness. Sometimes it is good, sometimes bad, sometimes happy, sometimes suffering. The mind can manifest in numerous ways. Hence, each moment of the mind exists only extremely briefly, and we cannot see that it is under pressure to disintegrate. However, for those who can enter Jhāna, Jhāna mind will arise repeatedly in the same way, an immeasurable number of times.
Therefore, when the mind remains in such a state for a long time, wisdom penetrates deeply. Oh! This mind, in fact, not only this mind. This group of minds is being pressured to disintegrate. Just like the minds in the first Jhāna arise countless times, millions of times, all together as the same type of mind, they are being pressured to disintegrate. This means seeing ‘Dukkhatā‘, i.e. seeing the suffering nature of the mind. Or when we meditate, the mind may experience only happiness. The knower mind experiences only happiness; sometimes it may experience coarse happiness, which is called ‘Somanassa.’ Sometimes it may experience subtle happiness, which is called ‘Upekkhā.’ This is happiness. Then, as we continue our practice to the stage where our mindfulness, Samādhi, and wisdom are sufficient, suddenly, the knower mind that is always happy abruptly turns into great suffering. It is no longer great happiness.
Those who will experience these states of mind are those who have achieved Jhāna. If we haven’t attained jhāna, we won’t see these things; we will only see Aniccā (impermanence). That is, the mind arises and ceases, and the Knower Mind also arises and ceases. Alternatively, we may see Anattā (non-self). Those with strong wisdom will perceive Anattā. Those who are diligent and have conviction will see Aniccā easily. However, those who wish to see Dukkhā (suffering) must be individuals who have attained Jhāna. Otherwise, they won’t see it, as they won’t catch up. Each group experiences different mind states. It starts with establishing the mind in awareness first, being aware of the body and mind. Once we’ve passed through this most crucial checkpoint, the rest won’t be as difficult. The real challenge lies in Chapter 1. If we can’t pass Chapter 1, we won’t survive and progress to Chapters 2 and 3.
Once Luangpor understood the principles, Luangpu Dune assured me that I could practice on my own. Luangpor went to observe the practices in various meditation centers, one after another. I found that in some places, they talked about cultivating Vipassanā (insight meditation), but the minds lacked the quality and strength; they were not firmly established in self-awareness, meaning they didn’t have sufficient right Samādhi. They were merely thinking about Vipassanā but not actually practicing it.
Some individuals, in some places, didn’t bother with meditation at all; they only indulged in constant thinking, “this body is not beautiful, it is impermanent, it is suffering, it is not-self.” They kept thinking and eventually felt at ease, their mind became relaxed. Then, they claimed that they had achieved something good already. In fact, they hadn’t achieved anything as they hadn’t purified the defilements but only engaged in incessant thinking. If our thoughts lack mindfulness and right Samādhi, it means our minds are restless. But if we think with mindfulness and right Samādhi, wisdom can arise. Therefore, we must practice, cultivate mindfulness, and develop right Samādhi. These two are essential tools, so cultivate mindfulness and develop right Samādhi.
The method of cultivating mindfulness and practicing Samādhi
Initially, the method of cultivating mindfulness is to practice being aware of either a form, or a name, or a phenomenon—any one of these. Be aware frequently and consistently. As for Luangpor, Luangpu told me to observe the mind, so I observed the mind. What most frequently happened to my mind was ‘Dosa‘ (anger), such as irritation and annoying. They arose frequently because Luangpor had angry temperament. So, Luangpor saw Dosa arose, existed, and then subsided. When there was a new contact with an object, Dosa arose anew. I saw it arose and subsided repeatedly. By consistently being aware of any particular phenomenon that arises frequently and consistently for a long time, the mind will remember that phenomenon. Just like Luangpor saw the state of anger, welling up from the chest, becoming hot. If there was a little bit of anger, it stayed in the chest. If anger intensified, it rose to the face. If anger became intense, it came out of the head. The intense anger would burst up through my head.
I continued to be aware of the manifestation of anger. Later on, as the mind became angry, it could recognize the state of anger. Anger has the characteristics of fiery heat and destructive tendencies. It has a quality of pushing away everything that obstructs its path. The nature of anger is dissatisfaction with the present conditions or objects that one possesses or experiences. It is destructive. When we observe anger arising repeatedly and frequently, the mind remembers the state of anger. This is how anger manifests. As soon as anger arises, mindfulness naturally arises; it becomes aware instantly. As soon as anger arises, we recognize it immediately, again and again. Continue practicing. When we succeed with one phenomenon, that is, the mind can accurately remember a certain state, and as soon as it arises, mindfulness arises accordingly. Subsequently, it becomes easier to be mindful of other states as well.
As soon as Luangpor saw anger arise and became aware, this was called having mindfulness. Later on, when I saw greed arise, love arise, or lust arise, they all manifested in the same way, arising from the middle of the chest. Each defilement arose and functioned, but they only differed in their functions. When anger arises, its role is to push objects away. When greed arises, it pulls objects closer. For delusion, it doesn’t grasp objects clearly, but it arises in the same way. As Luangpor had seen anger arise, next, when greed arose, I could recognize it. When delusion arose, I recognized it. When happiness arose, I became aware of it. When suffering arose, I became aware of it. In the end, I could become aware of all kinds of phenomena. Whatever phenomena arose, I became aware of them all.
This is called having mindfulness. We must practice. It won’t come for free. There is nothing free, nothing that arises by chance. We must practice. Some people find it easy to practice because they have practiced in previous lifetimes. They have trained themselves in developing mindfulness. Therefore, in the foundations of mindfulness, there is a certain word, and that is “often.” For example, “see the body within the body often,” “see feelings within feelings often,” “see the mind within the mind often,” “see the Dhamma within the Dhamma often.” “Seeing the body within the body often” is, for example, observing the body breathing out often, observing the body breathing in often, observing the body standing, walking, sitting, lying down often, observing the body moving often, and observing the body being still often.
Observing repeatedly in this way, and mindfulness will be developed. Or seeing Vedanā (feelings) often means when happiness arises, be aware, when suffering arises, be aware. And then mindfulness will become quicker. At first, we may not recognize happiness for a long time; we just enjoy it. Gradually, as we continue to practice, when happiness arises even just a little, we see it. When suffering arises even just a little, we see it. This is when our mindfulness becomes quicker and more alert.
When Luangpor practiced Cittānupassanā (Contemplation of the mind), instead of starting with the body or Vedanā, Luangpu Dune instructed me to directly observe the mind. So, I observed the mind. When anger arose, I saw it. When anger ceased, I knew it. I observed repeatedly. Later on, when lust arose, I became aware. When delusion arose, I became aware. Whatever state or mental formation arose, existed, and ceased in the mind, I became aware without intending to see it. This stage is called having mindfulness. Mindfulness arises from being aware of states often.
The word “often”; listen carefully; it does not mean all the time. “Often” means frequently. If you see things all the time, the only possible way is to intensely focus. Sitting and watching without letting the gaze stray is not “often” – “often” means seeing frequently and repeatedly until the mind remembers that state. When that state arises, mindfulness will arise. Once you remember one state accurately, when another arises, you will become aware of it quickly.
It is similar to the Kasiṇa practice. Initially, we train in ten objects, choosing one that suits us best. Once we achieve proficiency in one object and attain the radiant sphere of light, which is the Paṭibhāga-nimitta (counterpart sign), practicing any other type of Kasiṇa will lead us to quickly attain the Paṭibhāga-nimitta. The first one is the only difficult part. Mindfulness is the same. The first one is challenging. So, practice meditation on one meditation object, and then observe the ever-changing nature of the mental and physical phenomena frequently. It arises, be aware. It arises, be aware. It stays, be aware. It ceases, be aware.
When Luangpor observed the mind, a practice known as Cittānupassanā (Contemplation of the mind), I saw both positive and negative mental states arising. At first, I observed and learned from anger. Then, I expanded my learning, and observed various mental formations frequently. I saw anger often. We don’t necessarily need to observe anger like Luangpor. Each one has their own way. Some people don’t have much anger; they have made a lot of merit, and they always get what they like. They only experience happiness and joy. However, if they indulge in pleasure consistently, they remain stuck there, wasting their time day by day. However, if later on they become wiser, they see that happiness doesn’t last long; sometimes it is intense, and sometimes it is mild. Then, happiness disappears, and they experience new pleasure arising and passing away, over and over. And so, when small happiness arises, mindfulness arises automatically.
Therefore, we must practice Satipaṭṭhāna (Foundations of Mindfulness) in one aspect that suits us, for example, Kāyānupassanā (Contemplation of body). Body contemplation can be broken down into smaller categories. If Ānāpānasati (mindfulness of breathing) is suitable, then practice Ānāpānasati while cultivating mindfulness consistently. Be aware when exhaling, be aware when inhaling. When the mindfulness is interrupted and absent, for example, when we see a woman, the mind becomes lustful, and the breath becomes stronger. As we have practiced being aware of the breath until it becomes habitual, as soon as the rhythm of the breath changes, mindfulness arises spontaneously. “Hey! Just now, I went off track! The mindfulness was lost!” It is the same for other foundations. If Vedanānupassanā (Contemplation of feelings) suits us, then observe the kind of Vedanā that arises often. Later on, we will be able to become aware of all other Vedanā. Or if we are suited to Cittānupassanā (Contemplation of the mind), then practice it.
In the beginning, if we have a lot of anger, we use anger as the main object of observation. If we have a lot of craving, we use craving as the main object. If we are restless individuals, we use restlessness as the main object. As soon as the mind is restless, be aware of it. When the mind is restless, be aware of it, again and again. At first, it takes a whole day of restlessness before we know it. As we become more skillful, in just five minutes of restlessness, we know it. Then, in one minute of restlessness, we know it. Then, in a single moment of restlessness, we know it. “Hey, this is restlessness.” The restlessness then disappears.
“As right mindfulness is cultivated more and more, right Samādhi becomes more perfect. Therefore, let’s practice right mindfulness. Practicing right mindfulness is the practice of the foundations of mindfulness”
The reason we cultivate mindfulness is to develop Sammā-sati (right mindfulness). Sammā-sati is the mindfulness used in the practice of the foundations of mindfulness (Satipaṭṭhāna). It is the mindfulness that arises from the practice of the foundations of mindfulness. Therefore, let’s practice the foundations of mindfulness. Be aware of forms often. Be aware of the body often. Be aware of feelings often. Be aware of the mind often. “Often” doesn’t mean all the time. Be aware as often as we can. Don’t overfocus. If we try to be aware all the time, we will have to overfocus, and that doesn’t work. Just be aware often, be aware frequently. Consequently, mindfulness will arise automatically, and the added benefit is that automatic Samādhi will also arise. We practice the foundations of mindfulness until we achieve automatic mindfulness, known as Sammā-sati. Then, diligently cultivating Sammā-sati will lead to the perfection of Sammā-samādhi (right Samādhi).
Because, for instance, when our mind is restless, let’s say our mind likes to escape into thoughts. We practice the foundations of mindfulness by being aware of the restless mind or the mind that escapes into thoughts. Escaping into thoughts, we know it. Escaping into thoughts, we know it. But there are assisting tools as well. For example, we stay with “Bud-Dho” reciting. When we abandon “Bud-Dho” and escape into other thoughts, be aware repeatedly. The moment we become aware of the escape mind, greedy mind, angry mind, deluded mind, happy mind, unhappy mind, the moment we become aware of the body breathing out or in – be aware, not overfocusing – be aware of the form standing, walking, sitting, or lying down, at that moment the Sammā- samādhi (right samādhi) will arise spontaneously along with it.
Therefore, most teachers instruct and advise us to observe the mind when it becomes lost in thoughts. When the mind becomes lost in thoughts, be aware of it. When the mind becomes lost in thoughts, be aware of it. Why do they emphasize observing the mind when it becomes lost in thoughts? It is because the mind becomes lost in thoughts most frequently. The mind becomes lost in thoughts repeatedly throughout the day, countless times. Some people are always in a good mood. If they are told to observe the mind when it becomes angry. When the mind becomes angry, be aware of it. Yet, on some days, they might not get angry at all. So, they can’t practice and become skilled. We must practice observing what arises frequently.
The kind of mind that arises frequently for ordinary practitioners is the wandering mind, and the most prevalent form of wandering mind is wandering to think. There are various types of wandering—wandering to see, wandering to listen, wandering to smell, wandering to taste, wandering to touch physical sensations, wandering to intensely watch the mind’s objects, and then wandering to think in the mind. Wandering to think occur often. Even while we are sitting and listening to Luangpor, many people’s minds still wander into thought. Some individual has even wandered off to America. Minds wander back and forth. When the mind wanders into thinking, if we’re aware, again and again, we are cultivating contemplation of the mind, by observing the mind wandering into thought, which is the most common occurrence. Later on, as soon as the mind wandering into thought arises, it is promptly recognized and subsides, giving rise to the mind that is firmly established in awareness. The mind that is firmly established in awareness is the mind that has both correct mindfulness and correct Samādhi.
Therefore, right Samādhi does not arise from forcibly calming the mind, nor does it arise from gently pacifying the mind. It’s not necessary at all. However, if one truly becomes proficient, just setting the intention for calmness will bring about tranquility, and the mind becomes firmly establishing in awareness as well. However, in most cases, when people meditate, they can only achieve wrong Samādhi. It’s a type of Samādhi where they try to pacify the mind, making it drowsy, tense, or stiff. They’re just going about this way and that way, unable to truly see the mind as it actually is.
Luangpor had observed this before. I saw people meditating, about a hundred of them. With a brief glance, I noticed that none of them achieved Samādhi; they were lost in thoughts, sitting and thinking this and that. If not lost, they were overfocusing. There are two aspects. They were either lost or overfocusing. Even when they sat or walked in meditation, they were either lost or overfocusing. They didn’t understand the principles of the practice. If they grasped the practice principles, that is, with the mind that is firmly established in awareness, mindfulness will arise and frequently recognize names and forms. Consequently, the genuine mindfulness will arise. Right Samādhi will then arise automatically. This is the method of cultivating right Samādhi for those who are unable to practice Jhāna.
Our era is an era of short Samādhi, not an era of people who are able to practice Jhāna. Around a hundred years ago, during the time of Luangpu Mun and his disciples, people in that era had a different way of life. It was unlike us now. They worked the fields, cultivated crops, grew vegetables, and raised animals for sustenance. They went fishing, searched for forest products—there wasn’t much to worry about. In their free time, they might go fishing. Luangpu Mun wouldn’t go fishing, because he had strong spiritual perfections and didn’t want to harm animals. But some did. It was necessary for them to provide for their parents, their children, and their wives. While fishing, instead of waiting for the fish to bite, they would practice by focusing on their breath—breathing in, reciting ‘Bud,’ breathing out, reciting ‘Dho.’ They could achieve Samādhi this way.
Or they would do farming, whose period would only be a few months. The remaining time would be free. During the dry season, while waiting for the rain to come, there were several months of leisure. People would go to watch fish fighting or chicken fighting, drink alcohol, or take intoxicants. Those with a high level of spiritual perfections would engage in meditation, and they had plenty of time. So, being able to do Jhāna was quite common, not very difficult. After ordination, they would go on pilgrimage, as there were forests and hills. Nowadays, there isn’t much forest left. The remaining forests are mostly wildlife sanctuary or conservation forests, which are guarded and visited by tourists. Seeking seclusion is not possible as there are too many people. There’s no more suitable place.
Therefore, we are living in a chaotic era. The work we do mostly involves continuous thinking. We don’t have extended periods of time or many months to meditate. So, we employ the method that is practical for us, which is using mindfulness to cultivate Samādhi. The principle is that cultivating a significant amount of right mindfulness will lead to the perfection of right Samādhi. Luangpor did not invent this; it’s what the Buddha taught. He instructed that as right mindfulness is cultivated more and more, right Samādhi becomes more perfect. Therefore, let’s practice right mindfulness. Practicing right mindfulness is the practice of the foundations of mindfulness.
See often
Luangpor began by observing the mind. When anger arose, I was aware of it, repeatedly. Consequently, mindfulness arose. Then, as soon as anger arose, it was instantly recognized. Then the anger subsided, and the mind became firmly established in awareness briefly—it was a momentary Samādhi. Then, when I was lost, I became aware of it repeatedly, or when anger arose again, I became aware of it again, frequently, over and over. Gradually, Samādhi became more frequent. Initially, momentary Samādhi only arose from time to time. As I cultivated frequent mindfulness, Samādhi began to arise frequently. The characteristics of frequent Samādhi are the same as those of the mind after correct Jhāna. There are right and wrong Jhāna, with many pertaining details. Most meditators practice wrong Jhāna, while the correct Jhāna is different. However, the characteristics of the mind in the right Samādhi resulting from correct Jhāna and the characteristics of the mind in the right Samādhi resulting from having mindfulness recognizing states are the same—just the same.
It’s just that, after Jhāna, the resulting Samādhi mind is strong and can last for a long time, that is, it arises repeatedly for several days. However, by using our method, the resulting Samādhi mind is like low-quality batteries, meaning our Samādhi doesn’t last long; it diminishes soon. Therefore, let’s cultivate the foundations of mindfulness often, whenever there is time during the day. It’s not necessary to do it only before sleep, as sometimes we might already be exhausted by then, as we have been restless all day. Therefore, whenever we have time, we should cultivate our Samādhi.
Luangpor worked at the Office of the National Security Council amidst demanding tasks and stressful workloads, I was extremely busy dealing with a multitude of data, people, and the news department, getting entangled in various matters. During working hours, my head would spin, as I needed to think extensively. During that era, computers weren’t prevalent yet, so information had to be memorized to analyze, sort, and organize it systematically. It required substantial effort and energy, causing my head to spin. Luangpor employed the “brake” technique, taking breaks when there was a chance. For instance, after finishing thinking about a task, I would take an hour to pause and walk to the restroom.
When getting up, I became aware of the body. At this point, it was not possible to observe the mind, as my head was spinning. So, I observed the body moving. Every time I got up, I noticed that the hands moved first, because the chair was an armchair. The hands moved first, then the body began to rise and then walk. I saw the body moving, getting up, walking, standing and urinating. After finishing, I felt relaxed. As I had been observing the body for a certain period, the mind gained strength, and then I could observe the mind. When returning, walking back to the desk, I was able to observe the mind.
After finishing lunch, Luangpor didn’t waste any time chatting with friends or anything else. Following lunch, I would walk to a nearby temple close to my workplace. At that time, I worked at the Government House, where there were two temples nearby. The first was Wat Somanas Rajaworawihan, situated across the Phadung Krung Kasem canal. The other was Wat Benchamabophit, which required passing the Office of the Civil Service Commission. These two temples were conveniently located. Upon finishing lunch, I would walk over to one of these temples. When arriving, I would pay my respects to the Buddha image without entering the main chapel due to time constraints. I would raise my hands in a gesture of reverence towards the front of the chapel and then return. Some people would ask why I walked every day. If I were to say I was practicing walking meditation, they would think I was insane. As the world is filled with insane people, and if we are not insane, they think we are insane. Thus, I told them I went to pay respects to the Buddha, they would just chuckle and say, “You really like paying respects to the Buddha. Are you becoming a monk or what?” If I said I was practicing walking meditation, the topic would get complicated, so I’d rather not say it. So, I would just walk, with about 20-30 minutes of free time. Walking there and back, this was a mindfulness practice. Consequently, right mindfulness and right Samādhi arose. In the evening, with more time, I would engage in formal meditation or Samādhi continuously for a longer duration than during the midday.
Gradually practice, even if you have just 5 or 10 minutes, don’t neglect it. Practice cultivating mindfulness. If you really can’t practice mindfulness, at least recite “Bud-Dho”. It’s better than letting the mind become restless, thinking this and that. A mind that thinks too much will lose its energy and become powerless. Therefore, if the mind is restless throughout the day, such as, thinking about work at first, then shifting to other matters. Talking with friends, discussing this or that, fashion, celebrities, or talking about leisure traveling – restlessness keeps continuing. When you sit to meditate in the evening, you find yourself dozing off every time; and you complain about it. How can you not fall asleep when your mind is extremely fatigued from the restlessness of the day?
In my case, Luangpor didn’t fall asleep while sitting. Why? It’s because during the day, I would recharge myself in intervals. Even if I had just 5 minutes, I would recharge; 10 minutes, I would recharge. Therefore, my mind had plenty of energy, and I used it for cultivating wisdom, observing names and forms manifesting the three characteristics. I saw them manifesting on their own, not through thought. So, we should practice. Develop mindfulness and Samādhi as tools for cultivating wisdom. Mindfulness arises from accurately recognizing phenomena. Accurate recognition of phenomena results from frequently observing such name or form phenomena. Observe them often. If we observe correctly, right Samādhi will come as a bonus. With both mindfulness and Samādhi, practice frequently, and the mind will become established in awareness. Once the mind becomes established in awareness, it reaches the level of cultivating wisdom. But if the mind becomes established in awareness for nothing, it’s not beneficial. It’s like fully charging a battery but not using it for anything; it serves no purpose and wastes time.
Once the mind is firmly established in awareness, proceed with wisdom practice. Initial wisdom involves seeing the body and the mind as separate entities, seeing happiness or suffering and the mind as separate entities, and seeing wholesome or unwholesome state and the mind as separate entities. Consequently, Vipassanā wisdom arises—perceiving the body as impermanent, suffering, and not-self, and perceiving feelings, formations, and the mind as impermanent, suffering, and not-self. Witnessing this repeatedly, over and over, at a certain point, letting go will naturally occur. Wisdom arises and evolves step by step. At the ultimate level, the practice involves only the mind. The cycle of rebirth revolves in the middle of the mind, and it will collapse in the mind. It arises at the mind and ceases at the mind.
Go ahead and practice. Start with maintaining the five precepts. Practice formal meditation every day. When you have free time during the day, be mindful, be aware of your body, be aware of your mind. Be aware often, consistently. Your practice will improve.
In the morning, Luangpor went out and saw one of our kitchen staff. Oh, her firmly established mind shines beautifully. Each member of the teams that support my work has powerful minds, and progress is evident. The livestreaming team and other teams all seem to be improving. Why are they getting better? Their hearts are interwoven with wholesomeness. As their hearts gradually accumulate merit and spiritual perfections, their minds become powerful and luminous. It’s not about striving to force something to arise, as striving cannot make it happen. When the mind has strength, then proceed with wisdom cultivation. When our spiritual faculties are sufficiently strong, enlightenment will naturally manifest.
In the first stage of enlightenment, we will see the truth that the five aggregates are not us. This body is not us, this mind is not us. There is no self within this body, no self within this mind. There is no self anywhere at all. This is the fundamental wisdom of a Sotāpanna (stream-enterer). As mindfulness, Samādhi, and wisdom mature further, and we achieve the second stage of enlightenment, the defilements significantly weaken and become lighter. This is because mindfulness is swift, Samādhi is strong, and wisdom is more mature. Consequently, the arising of defilements is quickly followed by their abrupt cessation, shaking and falling away. Defilements then grow feeble, and only a few remain. This is a preliminary level of wisdom. We come to realize that this body is not us, this mind is not us. There is no “us”.
In the third stage of enlightenment, we have clear understanding that this body is not only not ‘us’ as recognized from the very beginning, but it is also suffering. Correspondingly, the mind lets go of the body. This is the level of wisdom of an Anāgāmi (non-returner). In the final stage, the mind is severed. The mind lets go of the mind because it realizes that the mind is impermanent, the mind is suffering, the mind is not-self. As a result, the mind lets go of the mind. The end of suffering is right there, where nothing remains to cling to anymore.
We will reach this point one day in the future. Keep your intention firm. Begin with the basics: observe the five precepts, practice formal meditation. Utilize the remaining time to cultivate mindfulness in your daily life. If you can do this, the stage of fruition will not be far away.
Do you see that when you started listening to Luangpor, you were calm? But when Luangpor said it’s over now, you became restless. Do you feel it? Most of you are prepared. Prepared to engage with the world again. Therefore, try to blend your practice into real life. Whatever you do: stand, walk, sit, lie down, eat, drink, do, speak, think—be mindful. When eyes see forms, how does your mind become? — be mindful. When ears hear sounds, nose detects smells, tongue tastes flavors, body senses touches, or mind perceives thoughts, how does your mind become? — be mindful.
You must be able to practice it in your daily life. You must blend your practice into your daily life. If you only excel in the meditation room, you cannot fight defilements. Therefore, you must practice. You must practice.
Wat Suansantidham
25 June 2023