Observing Phenomena

Observing Phenomena
Watching all of you seated both inside and outside this room, including those joining us on Zoom, I notice a shared condition, where you are engrossed in fabrication. You cannot tell that your minds constantly engage in fabrication in various ways. When you yearn for the good, you fabricate tranquility, manipulating the mind to stay still and calm. In contrast, when you are not thinking about mindfulness practice, the mind fabricates vice, dispersing in various directions. These phenomena all relate to mental fabrication, which is a realm. When you are lost in fabrication, you’re lost in a realm, making it challenging to break free. It needs a lot of patience. Do your best in practicing. Learn and be aware of the present fabrications in your mind.

Initially, be aware of certain fabrications that you can easily recognize

Initially, be aware of certain fabrications that you can easily recognize. For those who are prone to mood swings, the mind often fabricates anger. Anger might be absent for a short while before another one arises again. Anger itself is a form of fabrication, categorized as Sangkharakhan. On the other hand, individuals driven by greed often crave possessions or status. Greed is yet another type of fabrication. Those who are easily consumed by greed should observe their feelings of desire, eagerness, and preference. It’s crucial to notice when fabrications arise in the mind.

In the past, I used to be a hot-tempered person. Consequently, the mind would easily become irritable in response to sensory stimuli. As anger arose, I noticed it, signifying my awareness of the phenomenon. For those who don’t practice mindfulness, when anger arises, their focus tends to be on the external trigger of that anger. For example, when a car cuts us off on the road, those who practice mindfulness will see anger that arises in the mind. However, those who don’t practice will only fabricate vice. As another car cuts them off, they won’t notice anger but focus solely on the other driver. They only see the external world and emotions that arouse defilements in the mind but fail to recognize the internal defilements that arise. This distinction marks the difference between those who practice mindfulness and those who don’t.

At first, I became aware of what anger felt like. Then, I found it easier to observe other phenomena. The most difficult part is to see a phenomenon for the first time. But once you can observe one, then others would be easily observed. It’s similar to practicing Kasina meditation. Just as success with the Fire Kasina allows one to manipulate the fire’s light, resizing it from as small as a needle tip to as vast as the sky. Achieving proficiency in one Kasina makes it easier to master the other nine.

Watching phenomena is similar. Observe the phenomenon that arises often. For example, I was hot-tempered, so I watched anger. I was aware when anger arose. Through consistent practice, the mind gradually learned to recognize anger. As soon as anger emerged, mindfulness also arose. I realized that previously the mind wasn’t angry but now it was. Anger is like a foreign intrusion into the mind. Normally, the mind is luminous, clear, and bright. However, once anger penetrates, the mind becomes clouded, uneasy, and depressed. When you can notice a foreign intrusion in the mind, it signifies that you’ve observed the phenomenon of anger. You understand that its presence changes the mind from one that is knowing, awakened and delighted to one that is taken over by anger.

Take your time in observation. Initially, you’ll see that the mind is angry or anger arises. Then, you’ll recognize that anger and the mind are distinct entities. Anger is a mental fabrication. For mindfulness practitioners, it’s essential to observe phenomena in this manner. Anger itself is a phenomenon but the events that trigger anger are not. For instance, when a car cuts us off and we feel anger, that anger arising in the mind is a formless phenomenon. On the other hand, the driver who cuts us off is not a phenomenon. While we harbor hostile thoughts towards them, our minds become scattered. However, there is another phenomenon at play. When we see a driver cutting us off, the phenomenon that arises is a form, observed by the eyes.

When a driver cuts us off, if we perceive it merely as a passing form, it indicates our awareness of an external phenomenon, or of a form. If you are skillful in mindfulness practice, it doesn’t matter whether we observe internal or external phenomena. However, for those less experienced, I’d advise you to focus on internal phenomena instead. Otherwise, external phenomena can provoke defilements. For example, when a driver cuts you off, it can trigger sudden anger and vengeful thoughts while you don’t notice anger arising in your mind.

On the other hand, observing internal phenomena tends to result in less mental fabrication and therefore resolves more quickly. Another example is when we see a beautiful woman. The form of the beautiful woman is a phenomenon. The contrasting light and colors cause our eyes to see lines and curves of the form. Feeling that the woman is beautiful is an assumed truth from our own judgment. You might perceive that this woman has a nice body like a model, so she is beautiful. Another person who prefers Victorian women will perceive that the same woman is not beautiful because she’s not plummy. Therefore, beauty is not the truth but an assumed truth. Conversely, the form perceived by the eyes is real and is a phenomenon. However, if we observe a beautiful woman, chances are we will easily forget about mindfulness. That’s why masters don’t recommend observing external phenomena.

In Satipatthana, there are terms known as “internal dhamma” and “external dhamma”. You can see the Three Characteristics of Existence from observing them as well. Whatever comes into contact with our sense doors – whether it be form, sound, smell, taste, cold, hot, soft, hard, tightness, or movement – is considered a phenomenon. When something soft touches us, the sensation of softness is considered a phenomenon. On the other hand, when you turn around and see “a dog afflicted with scabies”, this is an assumed perception. It is important to take time to learn and distinguish phenomena from assumed perceptions. Initially, I suggest focusing on learning about internal phenomena rather than external ones, which could lead to troubles, and thus be more challenging. For example, when the mind becomes angry, just know that anger has arisen, not what you’re angry about or who triggered it. Knowing either what you’re angry about or who made you angry are both perceptions. Just be aware of the presence of anger.

When we love or like something, such as seeing a new electric vehicle in a commercial claiming it can run 1000 kms on a single charge, our minds become excited even without seeing the car in person. Most people’s minds will be occupied with the car and the commercial, thinking vigorously whether to buy it or not. However, for mindfulness practitioners, we can observe the phenomenon of greed in the mind in this case. As desire has arisen, know that it has. In mindfulness practice, if we fail to observe phenomena, we’ll never truly practice Vipassana. Instead, it will become Samatha meditation at most.

In Vipassana meditation,
you need to be able to observe phenomena

In Vipassana meditation, you need to be able to observe phenomena, encompassing both form and formless phenomena. Our body represents an internal form, while external forms include sights, sounds, smells, tastes, and bodily sensations. Focus on observing internal forms, as attending to external forms can easily lead the mind astray.

On the other hand, formless phenomena include thoughts, awareness, and feelings of happiness, unhappiness, and indifference. These feelings are regarded as “Vedana” (feelings/sensations) and can manifest either in the body or in the mind. For example, the discomfort we feel in the body after sitting for a long time is a form of bodily suffering. As we experience this discomfort, we acknowledge the arising of a bodily sensation. The urge to change position that arises due to this discomfort represents another formless phenomenon.

As long as we remain mindful and keep observing the rise and fall of phenomena, we’ll see that every phenomenon that arises is subjected to dissipation. There’s no phenomenon that arises and persists indefinitely, except for nirvana. Other phenomena – including the mind in the process of enlightenment and after enlightenment – arise and eventually cease. In essence, there are two types of supramundane states: one that arises and ceases, and the other, nirvana, that never arises and ceases. The states of becoming and having become enlightened are phenomena within the supramundane realm that also undergo rise and fall. Since we are not there yet, it’s beneficial to focus on observing phenomena that arise frequently.

As for me, I was hot-tempered, so I mainly observed anger. I found that all day long the mind kept switching back and forth between states of anger and non-anger. The reasons for my anger were irrelevant, as they were merely perceptions. My mind could become angry due to various factors such as hot weather, loud people, disturbance from a barking dog next door or a ghost seeking help when I wanted to sleep.

Do you realize that you’re interested in this ghost story? Have you noticed the change in tone in my voice? Ghosts do exist but you are just unable to see them unless you have a well-developed tool. Enhance your mind to achieve strong concentration. Then, you can see them when you want to. Initially, this ability is uncontrollable but you can learn to control it through practice. Eventually, you’ll have the choice whether or not to see them. Are ghosts considered phenomena? Well, they do have form and formless aggregates, which are both external. Whatever names of the ghosts are merely established terms.

When you see a ghost, your mind perceives its supernatural form. The image of the ghost sticking out its tongue and widening its eyes is a form that your mind sees. It’s a mental phenomenon witnessed by the mind. Although ghosts don’t have a solid form like humans, we can see their forms mentally. However, some ghosts do possess strong supernatural abilities and can manifest a solid-looking form. But that is not important. What matters is observing phenomena. As a child, I was scared when I saw ghosts. But as I grew up seeing them often, I eventually became indifferent and no longer wished to see them. The point is, if your mind reacts with fear upon seeing a ghost, know that fear has arisen. The ghost is merely an object, or something observed. The phenomenon to be mindful of here is fear, which is categorized as a type of anger.

Learn to observe phenomena, especially those arising in our minds throughout the day. When the eyes see forms and happiness, unhappiness, virtue and vice arise, be mindful of these experiences. Happiness and unhappiness, as well as virtue and vice, are all formless phenomena. Keep watching phenomena frequently. Be mindful when a phenomenon arises. Practice this consistently. Mindfulness is the awareness that recognizes when a phenomenon arises, whether it is of form or formless.

The Four Foundations of Mindfulness elaborates on various phenomena including breathing out form, breathing in form, standing form, sitting form, lying form, curling form, and stretching form. While these forms are considered phenomena, the specific names assigned to them, such as Mr. A, Mr. B, Ms. C, and Ms. D, are established terms. You must learn to perceive the true phenomena. Forms are extensively described within the Four Foundations of Mindfulness.

In Cittanupassana Satipaṭṭhana (Contemplation of Mind), when anger has arisen in the mind, know that it has. We recognize the anger. Listen carefully here. When anger arises in the mind, recognize it. As you do, you’ll come to see that anger and the mind are distinct phenomena. Anger is a mal-mental formation, while the mind is consciousness. They are each distinct phenomena, separate entities. When we are mindful of the anger that arises in the mind, we realize that the mind and anger are separate. Keep observing. Similarly, when greed arises in the mind and we are mindful, we’ll see greed as one entity and the mind as another.

Take your time to observe. There are 8 pairs of phenomena in Cittanupassana Satipaṭṭhana (Contemplation of Mind). Most of what I’m teaching you are the first 4 pairs because you have them. These include the minds with and without greed; the minds with and without anger; the minds with and without delusion; and the minds with distraction or depression. Beyond these are relevant to those whose minds are meditatively absorptive or who have enlightened. Let’s take the last component pair as an example. When the mind has reached liberation, then be aware that it has. When the mind hasn’t yet reached liberation, then know that it hasn’t. There are 2 types of liberated minds. A temporary one and a permanent one. When the mind is temporarily liberated, know that it is. When the mind has come back to confinement, know that it has.

These are all about phenomena, ranging from common ones like anger to delicate ones like liberated and unliberated minds. I stumbled upon these as a layman unintentionally. I continued to practice mindfulness, observing the mind and its fluctuations. When my mind lacked mental strength, I shifted my focus to observing the body instead. Whenever I felt confused about how to proceed with my practice, I turned to Anapanasati, focusing on watching the breath. Once when the mind regained its mental strength, I resumed practicing mindfulness. I kept practicing this way constantly.

One day I encountered strange phenomena, where the mind released its attachment to itself, only to pick it up again shortly. This is where this practice comes into play: “When the mind has attained liberation, then be aware that it has. When the mind hasn’t yet reached liberation, then know that it hasn’t.” However, this liberated mind was temporary rather than permanently. There exist various forms of cessation. I was curious about how to make the mind become permanently liberated, and it was confusing why it kept going back and forth between being liberated and not liberated. As I continued practicing, one morning the mind finally released its attachment to itself. I was delighted and was about to show this state to Luang Pu Suwaj. I lived in Nonthaburi City back then, and Luang Pu Suwaj was in Pak-kred, in Suan Tip, where Luang Pu Boonyarit is now residing.

Once Khunmae and I (who were both at the time unordained) got in the car, the mind that released the attachment to itself went back to holding onto it again. I was like, “Hey, it went back again,” and I tried to make it release but nothing worked. As the car arrived at the alley entrance leading to Luang Pu Suwaj’s residence in Soi Wat-ku, the mind gave up trying. It felt like nothing could make the mind let go of the attachment, that it was uncontrollable. I sighed as I accepted that the mind was non-self and not something I could control to become liberated or release its attachment. As soon as I saw that the mind was non-self, the mind just let go of that attachment on its own. I felt happy and planned to ask Luang Pu Suwaj how I could keep it from grabbing onto that attachment again. I observed along to see if the mind would pick up the attachment again before I saw him, but it stayed free.

I was waiting for him in a room in the building where Luang Pu resided. After a while, he came out on a wheelchair. He had been paralyzed because of a car accident. As he entered, everyone paid their respects to him. With a smile, he said, “Sometimes in our practice, we’ll notice the mind keeps going back and forth between letting go of the attachment and holding onto it. Nothing seems to make it drop that attachment, until we recognize the Three Characteristics of Existence in it.” He gave me an answer before I even had a chance to ask, teaching me that there’s no need to constantly seek guidance from your master when he’s with you. If he considers it necessary, he will give you his guidance. All we need to do is to continue practicing. This experience happened to me all the time in the presence of the masters. You don’t need to ask questions or you’ll end up overthinking.

Luang Pu Suwaj remarked, “Sometimes in our practice, we’ll notice the mind keeps going back and forth between letting go of the attachment and holding onto it. Nothing seems to make it drop that attachment, until we recognize the Three Characteristics of Existence in it.” He turned to me with a smile. I then pressed my hands together in a gesture of respect (wai). I understood at once that I need to see the Three Characteristics of Existence in the mind. It was precisely at that moment that I observed the mind’s non-self nature, and the attachment dissolved. Luang Pu concluded that by perceiving the Three Characteristics of Existence in the mind, it can liberate itself. Permanent liberation sets us free because the mind itself endures the most suffering of all.

I used to hear that the most intense suffering in this world is experienced by women during natural childbirth. However, today it’s not as severe because doctors can administer pain-relieving injections. You get to see your baby when you wake up, not during the birthing process. It’s hard to tell if the baby is truly yours. In the past, women endured natural childbirth, which was excruciatingly painful. I’ve never given birth myself, so I can’t tell for sure the extent of that suffering. Instead, I used to see the mind as an extreme suffering, almost as if facing death.

Keep learning. Initially you’ll notice general phenomena like being very angry. Eventually, you’ll be able to tell when you feel a little annoyed. Once you grasp one phenomenon, you’ll start recognizing others, like greed, which contrasts with anger. Anger is the phenomenon where you want to push away what’s unsatisfactory. When slightly angry, you might want to do that with your hands. But when you’re very angry, you might resort to using your legs, given their greater reach. Have you ever felt the urge to shove things away when angry? In essence, anger is the phenomenon where you feel like repelling unsatisfactory circumstances.

On the other hand, phenomena like greed or love possess an inherent tendency to draw things inward. For example, if you like dogs or cats, you’ll desire to embrace them. We have a compassionate monk among us. He saw a cat and held it in his arms, unaware that he still carried the scent of a dog he had previously held. Startled by the dog’s odor, the cat scratched the monk’s face, resulting in injury to his eyes. You can easily identify this monk by observing his face. Talking about love and hate, if you love cats, you’ll want to cuddle them. If you dislike a scabies-afflicted dog, you’ll want to stay away from it. These are the defining characteristics of phenomena or defilements. Defilements not only bear names but also distinct characteristics.

The 2 characteristics of all phenomena

Each of the 72 phenomena has unique characteristics. Greed, anger, happiness, suffering, forms, and the mind each possesses distinct characteristics. Consequently, all phenomena are characterized by their individual attributes. When you see the specific characteristics of phenomena, you’ll notice that each one is subjected to rise and fall. For instance, the inclination to draw things inwards stays only temporarily. Next moment, it may vanish, replaced by a desire to push something away. By observing phenomena, you come to understand their impermanence. They arise, endure momentarily, and then dissipate soon after.

Therefore, observing phenomena involves seeing the unique characteristics of each distinct phenomenon. For example, love and hate are both phenomena, yet they exhibit different characteristics. Similarly, the fire and wind elements, while both phenomena, possess different characteristics. Movement typifies the wind element, while hot and cold are the characteristics of the fire element. The wind element can induce tightness and movement. For instance, an excess of air in the stomach can cause tightness, alleviated once the air is expelled. Consequently, tightness and movement define the wind element’s characteristics. On the other hand, the fire element is characterized by hot and cold sensations. In fact, cold doesn’t exist. It’s merely the less presence of heat. Therefore, it’s just about less hot or hotter. This illustrates the unique characteristics of both the wind and fire elements.

You see, each phenomenon possesses unique characteristics, allowing us to differentiate it apart from others. Anger, greed, happiness, suffering, as well as the earth, water, fire, and wind element, along with the mind, each exhibit distinct or special characteristics.

The special characteristic of the mind is being aware of sensations, unlike elements like fire or water, or emotions like happiness and unhappiness. Therefore, the mind is the knower of sensations. However, the mind needs to work together with another set of phenomena called “mental concomitants”. They are aware of the same phenomena, arise and disappear alongside. I don’t want to confuse you with too many details. In short, keep observing phenomena.

Initially, observe the phenomenon that arises often. For example, I was hot-tempered, so the first phenomenon I observed was anger. The mind kept switching back and forth between states of anger and non-anger. Both states have their own unique characteristics, which allows us to see that one mind and another are not the same. Happiness differs from unhappiness, just as the earth element differs from the water element. While each phenomenon is a separated entity, they all share the Three Characteristics of Existence in common.

Distinct characteristics, or “Visesalaksana” in the Pali language, refer to special characteristics. There are two types of characteristics: “Visesalaksana” or distinct characteristics, and “Samanyalaksana” or common characteristics. In mindfulness practice, we observe each phenomenon as it arises, exists, and disappears by recognizing its Visesalaksana or distinct characteristics. For instance, anger possesses distinct characteristics, which arises, exists, and disappears. Greed also has distinct characteristics, which arises, exists, and disappears.

As we observe the continuous rise and fall of every phenomenon, the mind gradually attains an absolute understanding that all phenomena share the Three Characteristics of Existence. This is why the Three Characteristics of Existence is called Samanyalaksana, indicating that these characteristics are common to all phenomena. However, an exception to this is nirvana. Like I said, nirvana is not subjected to the rise and fall like others. And we can see the rise and fall of each phenomenon precisely because each of them is unique.

This morning, a previously ordained man submitted his homework to me. I told him the importance of cultivating the Knower due to the continuous presence of mental distractions throughout our lives, from the moment we wake up until we go to sleep. The perpetual nature of these distractions prevents us from recognizing their existence and seeing its nature of rise and fall. On the contrary, as we practice mindfulness and the mind evolves into the Knower, being aware of phenomena, it will cut the thread of mental distractions apart. As we are constantly aware when the mind has gone off, the mind will eventually understand that both distracted and knowing states of mind arise and disappear. Our aim in practice is not to attain a knower mind but we need to practice until it arises, enabling us to see that all phenomena arise and disappear.

Without a knower mind, we won’t be able to see this fact. A distracted mind, in particular, hinders one’s ability to perceive it. That’s because distraction accompanies us from birth until death. After death, it still persists and brings in the cycle of reincarnation. That’s why we need to cultivate a knower mind to cut this thread of distraction. Then, we’ll realize that a distracted mind has a unique characteristic, which is the inability to discern phenomena. On the other hand, a knower mind is uniquely characterized by its knowing, awakened, delighted, and straightforward nature. It also inherits virtue and wisdom. Meanwhile, a good knower mind, known as “Asankharikang” doesn’t arise by intention.

As a result, we need to cultivate a knower mind to see that all phenomena, especially distraction, arise and disappear. With a knower mind, the rise and fall of greed are recognized. Similarly, when anger arises, a knower mind disappears. But once mindfulness arises and recognizes anger, it disappears, replaced by a knower mind which is aware of the present phenomenon. Once we’re mindful of the present phenomenon, a knower mind emerges.

As a knower mind arises in-between – such as anger arises followed by a knower mind, greed arises followed by a knower mind, a mind pays attention to a form followed by a knower mind, a mind listens to sound followed by a knower mind – we find that all minds arise and disappear. At some point, the mind concludes by itself that all minds arise and disappear. Everything that arises will disappear. Those who become enlightened don’t merely understand that a mind with anger arises and disappears or a mind with greed arises and disappears. Instead, they comprehend that everything that arises is subjected to dissipation. This is Samanyalaksana. A universal characteristic of dissipation is inherent in all arising phenomena.

Therefore, recognizing the Three Characteristics of Existence, which are the Samanyalaksana shared by all phenomena, is crucial for enlightenment, for letting go of attachment. However, before we can see the Three Characteristics of Existence, we must be capable of repeatedly observing that each phenomenon arises and dissipates, either hundreds, thousands, tens of thousands, hundreds of thousands, or even millions of times, depending on the mind’s persistence. Some people’s minds grasp this truth within 2-3 times of repeated observation, accepting that everything that arises is deemed to dissipate, and their minds evolve into Samudaya . Some people might take a million observations because their minds have cultivated less wisdom.

Understand these two characteristics. All phenomena possess two features: distinct characteristics that differentiate each from the others, allowing us to recognize when a particular phenomenon arises or dissipates, and a shared characteristic known as the Three Characteristics of Existence. This comprehensive understanding arises from witnessing the rise and fall of each phenomenon. Ultimately, the mind, not us, reaches the realization that everything that has arisen will dissipate. If we attempt to arrive at the same conclusion through mere thought, we will still remain unenlightened. It is the mind itself that must reach this conclusion. Thinking will lead to nothing.

The path of dhamma

Let’s conclude our session for today. I thought I would teach easily but it turns out it’s difficult every time. Is it too difficult for anyone? If so, raise your hand…1, 2, 3, 4, 5… when one person raises their hand, then others follow suit. If it is too difficult, maybe I should step back from teaching and let Ajarn Ah or Khunmae take over to make it simpler for you. Well, you can’t learn only the easy lessons all the time. You need to learn difficult ones as well, even though you’re struggling to understand now, trust that in the future you will. As long as you don’t stop practicing, you will progress, just like me.

I learned from Luang Pu Dune when he was already 95 years old. About a year later, he passed away. The last time I saw him was 36 days before his passing, and he gave me a map. He knew the strength of my knower mind, just like how Luang Pu Sim called me “Knower”. My mind was the Knower, not the Wanderer. As Luang Pu Dune observed that my mind had become the Knower mind, He told me, “Remember, when you see the Knower, eradicate the Knower. When you see the mind, eradicate the mind, and you’ll attain true purity. Do you understand?” I responded, “No, I don’t. But I’ll keep it in mind.” He said, “Good. Keep it in mind.” Understanding the dhamma passed down by masters requires time. Some dhamma may take 1-2 months to digest, while others may take 1-2 years or even a decade.

Similarly, the dhamma that I teach isn’t fleeting. It’s recorded. If you keep practicing, one day in the future, it will be beneficial for you. However, without guidance, it will be very difficult. Even those who attain the Knower mind often cling to it. That’s why Luang Pu Dune said, “Most practitioners who excel in their practice end up becoming great ghosts.” By “great ghosts”, he meant Brahma divinities. Why do they become Brahma divinities? Because they can’t let go of their attachment to the Knower. They continue holding onto it, causing the Knower to persist for what seems like eternity.

That’s why Luang Pu Dune left me with a map, so that I could continue learning and walking on the same path. Sometimes I was puzzled why his teaching contradicted the Lord Buddha’s. Once he said, “the mind that wanders is the cause of suffering (Samudaya). The consequence of the wandering mind is suffering (Dukkha). The mind seeing the mind clearly is the path to the cessation of suffering (Magga). The result of the mind seeing the mind clearly is the cessation of suffering (Nirodha).” I wonder why this differed from the teachings of the Lord Buddha, who said, “The Five Aggregates of Clinging are suffering. Craving is the cause of suffering. Cessation of suffering is Nirvana. The path to the cessation of suffering is the Noble Eightfold Path.”

Instead, Luang Pu Dune said, “The mind seeing the mind clearly is the path to the cessation of suffering (Magga).” I wondered why the two teachings differ. I believed the Tripitaka wouldn’t lie. So, did Luang Pu Dune make an error? Given my profound respect for the Tripitaka, I couldn’t imagine it being inaccurate. I didn’t think that Luang Pu Dune made a mistake, either. A master of utmost purity, brimming with knowledge and wisdom like him wouldn’t make a mistake. Instead, I considered that there might be something I was missing. You see, the fault was in me, not in the Tripitaka or the master’s teachings. I tried to point out what I had missed that prevented me from understanding what he understood.

Through continuous practice, one day I came to understand the meaning behind his words, “The mind seeing the mind clearly is the path to the cessation of suffering (Magga)” He chose not to explicitly state the true meaning, as it might lead to backlash. Even with such a cautious approach, some still tried to accuse him of violating monastic precepts. If he explicitly stated it, his words would have been, “The mind seeing the mind clearly is the path to Arahantship.” Is the mind a form of suffering? Is it one of the Five Aggregates? Indeed, it is. However, having thoroughly digested the dhamma to the final one, his teachings didn’t contradict those of the Lord Buddha. The Lord Buddha taught that the Five Aggregates of Clinging constitute suffering, and the mind is one of those five. Here, Luang Pu Dune said, “the mind that wanders is the cause of suffering (Samudaya). The consequence of the wandering mind is suffering (Dukkha). The mind seeing the mind clearly is the path to the cessation of suffering (Magga).” The only Noble Eightfold Path of the Lord Buddha is “The mind seeing the mind clearly.”

As I continued practicing, I finally understood that suffering is the mind itself. However, this realization marked the culmination of his teaching rather than its initial stage. He left me with a path to follow. “The mind that wanders is the cause of suffering (Samudaya).” What does it mean by “the mind that wanders”? It refers to the mind consumed by craving and greed. This principle aligns with the Tripitaka. What are the consequences of a wandering mind? Suffering, inevitably. However, when Luang Pu Dune spoke of “the mind seeing the mind clearly is the path to the cessation of suffering (Magga),” why didn’t he mention about the Eightfold Path? That’s because when the mind sees the mind clearly, then, the Noble Eightfold Path naturally unfolds. The mind itself is suffering. As we see the mind clearly, we realize that the mind itself falls within the Three Characteristics of Existence, that the mind is not something precious but rather suffering.

If we thoroughly see through suffering, our attachment to the mind will dissipate. The mind is the final stronghold of attachment because of its subtlety. Initially, attachment to the body is relinquished, while attachment to the mind is shed in the ultimate stage. As the mind sees the mind clearly, we come to understand that it embodies suffering itself. The last aggregate is then released. The most challenging to release is the Knower mind because it’s perceived as something precious. As I continued practicing, I came to understand what Luang Pu Dune taught me, recognizing how his teachings aligned with the Tripitaka. Initially, it was my lack of fully cultivated practice that hindered my understanding of his teachings.

If we keep practicing, understanding will come. Once the mind sees the mind clearly, will we speak ill? Will we act viciously? Will we engage in wrongful livelihood? If the mind sees the mind clearly, none of these actions will arise. Clear perception of the mind leads to the unfolding of the right effort, right mindfulness, and right concentration will be unfolded. That’s why he said that the mind seeing the mind clearly is the path to the cessation of suffering, encompassing the entire Noble Eightfold Path. As the Path functions to eradicate the Upper Fetters, the mind finds liberation. And this liberation is permanent, not temporary, ensuring that one does not repeatedly fall back into attachment to the mind. Just listen to what I’m saying. I urge you to remember or record this teaching because in the future, there will be no one else telling you this.

Most masters teach us to chant “Bud-dho”, meditate, uphold the Five Precepts, and donate. They emphasize that these practices are particularly suitable for laymen. Some masters even suggest that merely donating and upholding the Five Precepts can be challenging for laymen. However, in fact, there are laymen with strong faculties. It would be a pity if they were deprived of the opportunity to hear the Dhamma like this. Luang Por Phut told me similarly, urging, “Please spread the Dhamma. In the future, many urban dwellers with a temperament like yours will emerge. It would be regrettable if they didn’t have the chance to benefit from your practice” He told me so. That’s why I continue teaching like this. It’s all because of the master’s order. For disciples, following a master’s guidance is considered sacred and must be carried out accordingly.

However, there was some guidance that I didn’t follow. When I initially became a monk, a layman said that a senior master wanted me to support a politician whom he considered good. I expressed my preference for mindfulness practice and my reluctance to involve myself in politics, as I believed it would hinder my pursuit of freedom from defilements. Later, the same person informed me that that politician was no longer deemed good by the master and that I was now urged to protest against him. I declined this request, feeling that as a monk, my duty lay in battling my own defilements rather than engaging in political activism. Political movements were not within my purview, so I chose to refrain from involvement.

On the other hand, some people urged me to recite incantations over objects or small Buddha images. Some of you have also made similar requests. However, I explained that I prefer to focus on teaching mindfulness teaching and leave such practices to the monks who specialize in them. While there are many monks skilled in performing such rituals, there are very few monks who teach mindfulness practice. Although there are monks who serve as life-coaches, monks who teach authentic mindfulness are hard to find. Therefore, I hope you understand the reasons why I choose not to engage in some practices. It’s all for the purpose of spreading and preserving the Dhamma.