Merely listening to the Dhamma wouldn’t yield significant benefits. It’s akin to monks who study Buddhist teachings but never put them into practice, consequently gaining no tangible advantages. They won’t be able to combat defilements. You need to engage in serious practice after listening to the Dhamma. However, seriousness doesn’t mean stress. Once I visited a master in Kalasin Province. He was a disciple of Luang Pu Mun who had completed the highest level of Buddhist dhamma studies. His name is Ajarn Mahakien. He remembered tens of Tripitaka volumes. When I met him, he could recall around 30 volumes of the Tripitaka, out of a total of 45.
He had a habit of verifying the accuracy of statements. It is said that Pra Anon had a remarkable memory for much of the Sutta Pitaka. Ajarn Mahakien doubted if a person could remember that much, especially a lengthy collection like the Sutta Pitaka. So he tried memorizing the Vinaya Pitaka and Sutta Pitaka. By the time I met him, he was already in the process of memorizing the Abhidhamma Pitaka. He shared a profound insight, saying that every Dhamma taught by the Lord Buddha is intended for practice. Whatever He taught must be put into practice. It is meant for practice, not just absorbed for pleasure. He didn’t teach Dhamma for the purpose of accumulating knowledge. Instead, he taught Dhamma so that we can put his teachings into practice, reduce defilements, and end suffering accordingly.
Begin with upholding the Five Precepts, and then proceed with practicing correct concentration
Therefore, by listening to the Dhamma and actively implementing it, you’ll find that it’s not that hard. Begin with upholding the Five Precepts – just five. Once you’ve progressed to being a Once Returner and want to elevate yourself to a Non-Returner, that’ll be a good time to adopt the Eight Precepts. The Five Precepts are important. The precepts outlined in the Noble Eightfold Path all center around the Five Precepts. Right Speech stands as the fourth among these five. Right Action includes the first, second, and third precepts, while Right Livelihood involves making a living in alignment with the first, second, third, and fourth precepts. Finally, the fifth precept alone is about mindfulness practice. If you’re addicted to drugs, for example, it’ll become difficult to practice mindfulness.
The important precepts are the Five Precepts. You can decide to uphold them without asking from monks. If they were to give you some, they would lose theirs and be in trouble. Set your intention to uphold the Five precepts as best as you can. However, there may be times when we fail either by violating or falling short of perfection. Take your time to improve yourself. First of all, commit to upholding the Five Precepts. We can maintain them effectively when we are mindful. Whenever we are mindless, greed, aversion and delusion will take control, leading us to transgress the precepts. Begin by adhering to the Five Precepts first. Once you accomplish this, then you can uphold only one. That is, become mindful and the mind will be automatically protected by all the precepts.
I didn’t make this up myself. I’ve told you many times before about this story from the time when the Lord Buddha lived. There was a man who had faith in Buddhism and chose to become ordained. However, he found that monks had so many precepts and rules that he couldn’t remember or follow them all. He went to the Lord Buddha to renounce his monkhood because he didn’t want to be a negligent monk and bring disrepute to Buddhism. The Lord Buddha asked if he could uphold just one precept instead of many. The monk replied that he could. The Lord Buddha then told him to become mindful to protect and care for the mind. This means that when greed has arisen in the mind, know that it has. When the mind has anger, know that it does. When the mind has wandered off, know that it has. When the mind has scattered, know that it has. When the mind has become depressed, know that it has. Whenever defilements arise and we are aware of them, they will vanish. When defilements have disappeared, there will be no impulse for us to break a precept.
Let’s say if anger has arisen and we are unaware of it, anger will take control of our mind. We will curse, hurt, or kill them, or destroy their possessions. Such actions violate the Five Precepts. Instead, if we are mindful when anger arises, it will dissipate. We won’t harm anyone, steal, or commit adultery. Those who transgress the Five Precepts are those who let defilements dominate their mind. Yet, if we are aware of our mind, knowing when a defilement arises, we will naturally uphold the precepts. If you learn from me, you must learn until upholding the precepts becomes your second nature, without the need for conscious intention. Then you can say that you are skillful in mindfulness practice. In the beginning, you need to make a conscious effort to refrain from the 5 wrongdoings. However, as mindfulness becomes a protective shield for your mind, there’ll be no need for conscious effort to follow.
Next, we must practice correct concentration. There are two main forms. One involves continuously staying with a single object. This object must bring about a sense of peace. When the mind stays with one object, it is referred to as “object-scrutinizing Jhana”. This is when the mind engages tranquilly with a single object. The key to maintaining this tranquil focus on one object is not difficult. Identify the type of object that brings happiness to your mind and doesn’t stir up defilements vigorously. Then, stay with that object. This is the concentration for a tranquil mind. If we know which object to choose, then it won’t be difficult.
As for me, I’m good at Anapanasati (mindfulness of the breath), breathing out and in. I’m good at it because I’ve practiced since I was 7. Breathing brings me happiness. So when I want the mind to rest, I stay with the breath, focusing on it. This “focusing” means the mind stays with the breath, not really focusing. Thai people tend to translate “Jhana” as “focusing” but in reality, the mind doesn’t focus on the object. Otherwise, the mind will be led by greed and it won’t become tranquil. When the mind wants tranquility, it won’t be, because the mind is unhappy.
We know an object of meditation with the normal mind. It can be anything that brings us joy without stirring up defilements. Some may think playing cards brings them joy. However, this is not a good one because the mind won’t become tranquil. Some may claim they stay with one object by monitoring the stock market, especially during its downturn. This one is ineffective as well. That’s because observing the stock market fuels your greed and anger. It prompts defilements too much. We must choose an object that doesn’t prompt defilements.
In Buddhist teaching, there are 40 selections for Samatha practice called “40 mental exercises”. In fact, there are a lot more than that. Let’s say you like it at night time when it’s peaceful, quiet, not too hot, and the moon and stars are shining. As you are happy watching them, the mind then becomes tranquil. When I was young, I lived by a canal. I loved sitting by the canal, watching small waves. You know what small waves are? When the wind blows, it will cause tiny waves along the water surface. I felt happy watching those. As the mind was happy, it became tranquil immediately. Watching small waves doesn’t fuel much defilements. That’s why I said there are more than 40 selections for Samatha practice. If you are wise enough, you might find a selection that specifically suits you. However, don’t keep looking around because your mind will become scattered instead.
Observe yourself and identify what you’re happy to be with and stay with it. But that object must not fuel defilements. Some might feel happy yelling at people, or using Facebook or LINE all day, but those things stir up defilements. The mind will never become tranquil but keep wandering off. That’s why we must choose a decent object for meditation. Then, observe it normally. For example, if you use Anapanasati and you’re sitting like what you’re doing now, simply allow the usual mind to see the body breathing out and in. Don’t immerse in the breath. Otherwise, it’ll become Kasina, which is not a wrong practice but will take you a much longer time to succeed.
Object-scrutinizing Jhana
If we seek tranquil concentration while being aware of the body and mind, we simply observe the breath. Feel the body naturally breathing out and in. Most people fail to attain tranquility through concentration practice because the mind is not correct. Often, our mind is driven by greed or anger, which leads to stress. When you practice with a stressed mind, it won’t become tranquil. The best way is to use your ordinary state of mind during practice. Then, when you engage in Samatha, you’ll cultivate a clear, tranquil, and luminous mind. You’ll achieve these states as you practice concentration.
However, if we practice concentration with a stressful mind, seeking to attain happiness, tranquility, goodness, mindfulness, and wisdom, the practice would be driven by greed. Almost 100% of practitioners inevitably start to constrain their minds the moment they contemplate practice. This disrupts the natural state of the mind. You can observe this within yourself. There is a misconception that good practice requires an immobilized and tight mind. That’s why when we begin practicing, the mind becomes so tight. Under these circumstances, you’ll never gain tranquility when unhappiness and stress are present.
We must choose an object that brings us contentment. Then we stay with that object with the mind that is happy and free from stress. Use your usual mind, just as it is now – not preoccupied with practice. The mind is natural. We then observe the body breathing with this natural mind. In time, you’ll find a sense of tranquility by staying with the chosen object. If you find happiness in the act of breathing and notice happiness arising, then recognize it with the happy, natural and unburdened mind. It doesn’t matter whether the mind is calm or not. In essence, we observe our object of meditation with a normal and natural mind. Don’t interfere and induce stress to the mind. Once you grasp the principle, achieving a state of tranquil meditation will take just a minute, whenever you choose to practice. With enough skill, you may even attain it instantly.
Take your time. Initially, attaining tranquility won’t come easily because your mind is filled with greed and distraction. If you are accustomed to using breathing as a focal point, then breathe naturally. Don’t concern yourself with whether tranquility arises or not. Simply observe the breath with a natural and relaxed mind. I actually prefer not to use the word “relaxed mind” because you might try to fabricate one. Just observe your object of meditation, which you have wisely chosen, in a regular manner. You’ll soon attain tranquil concentration from staying with this single object, known as “object-scrutinizing Jhana”. How beneficial is this type of Jhana? It cultivates mental power. Without mental power, the mind will lose its strength, become fallen, unstable, and weak. Without mental power, the mind won’t be able to cultivate wisdom.
As we cultivate wisdom, there comes a point when the mind becomes tired. Then we should return to object-scrutinizing Jhana. After gaining mental strength, we can resume cultivating wisdom. Object-scrutinizing Jhana is the first form of concentration. It creates vigor and vitality to the mind. The bonus is ultra-conscious insight. Most people who possess such special power gain it from object-scrutinizing Jhana. However, there is also a special power that doesn’t arise from this practice. An example is the power attained through merit. It isn’t a result of Jhana but merit power.
Another form of concentration is known as “characteristic-examining Jhana”. It allows the mind to perceive the characteristic, which comprises the three characteristics of existence of form and formless segregates, namely body and mind. In literature, they tend to translate “characteristic-examining Jhana” as ‘overfocus on characteristic’. It made people get stuck on the wording “overfocus” as “Jhana” is mistakenly equated with “overfocus”. Those who know how to practice Jhana don’t become fixated. Instead, the mind remains in Jhana naturally without overfocusing. If one still overfocuses, success won’t be achieved. The mind must remain in the state spontaneously.
Characteristic-examining Jhana
Previously I mentioned the need for object-scrutinizing Jhana, a form of concentration that allows the mind to attain tranquility and rest. You should select an object of meditation that suits yourselves. Then, observe the object normally, without forcing the mind. Soon the mind will naturally find tranquility. If you force the mind, it will have to work harder, resulting in restlessness. Conversely, if we allow the mind to be in its natural state, free from greed, anger, or delusion, it can find rest. This leads to success in the first form of concentration. However, this alone is not enough. Our primary mission is to cultivate wisdom. Developing a tranquil mind is secondary. Our main mission is to cultivate wisdom, which will lead us to deliberation. Thus our main focus remains on cultivating wisdom.
Wisdom cultivation is possible when we have concentration, which is the stable-knowing state of mind that sees the three characteristics of existence. This is known as “characteristic-examining Jhana”. In this state, we’ll see characteristics, or specifically, the three characteristics of existence, not the object. The first form of concentration is aimed at achieving tranquility. You’ll observe and focus on the chosen object. In contrast, characteristic-examining Jhana doesn’t focus on the object but on seeing the three characteristics of existence. It’s not difficult to practice and achieve this characteristic-examining Jhana. You will use the same object of meditation as you use for tranquility concentration but with some adjustments. You don’t need to find a new object of meditation but you’ll simply shift your focus.
For object-scrutinizing Jhana, we keep our attention on the object of meditation itself. However, in characteristic-examining Jhana, we shift our focus to our mind, which is the one knowing the object of meditation. The mind and the object naturally go together in pairs. Whenever the mind is present, so is the object. Whenever the object is present, so is the mind. In object-scrutinizing Jhana, we bring the mind to stay continuously with one object that brings happiness.
If we want to practice characteristic-examining Jhana, then observe the mind. We use the same object of meditation but instead of focusing on the object, we rather observe the mind. As for me, when I practiced characteristic-examining Jhana in the past, I used breathing. That’s because I used breathing for practicing object-scrutinizing Jhana when I was a child. So we can twist this a bit by observing the body breathing, while the mind is the Knower. When we breathe along and the mind has gone off thinking of something else, then know that the mind has. The main thing that we focus on here is the mind, not the object.
If we focus on the object of meditation, we’ll attain the first form of concentration, which is object-scrutinizing Jhana. In contrast, if we focus on our mind, we’ll attain the second form of concentration, which is characteristic-examining Jhana. This is not mentioned in literature. I summarized it from my own practice and experience, not reading from a textbook. That’s why I’m confident in teaching this principle to monks, nuns, and laypeople. And many have come to understand Dhamma as a result.
Therefore, if we want to achieve concentration where the mind becomes stable-knowing and sees the three characteristics of existence, we simply use the same object of meditation but focus on the mind instead. For example, breathing in “Bud” – breathing out “dho” is one such object you can use to observe the mind. You can also use others as well. If you watch the stomach inflate and deflate, when the mind has become immersed in the stomach, know that it has. If the mind has wandered off to think and forgotten the stomach, know that it has. Don’t overly focus on the stomach itself. Otherwise, it will become object-scrutinizing Jhana instead. The stomach is an object being known. If we focus on the object being known, it will become the first form of concentration. However, if we want another form of concentration, such as using breathing in my case, when the mind has lost in thought, know that it has. When the mind has become immersed into the breath, know that it has. You can use watching the stomach inflate and deflate to do the same. Anything. It’s not difficult. If you observe the stomach inflate and deflate, know when the mind has lost in thought or when the mind has become immersed in the stomach.
When the mind has moved, it has a defilement called “Utthacca”, or distraction. Know that the mind is distracted. Once the mind has moved, know that it has. Whether it moved to think or overfocus doesn’t matter. The point is to know when the mind has moved. Everytime we know, everytime we are aware of the moving mind, the moving mind will disappear, replaced by a stable-knowing mind naturally. In the past, the master taught similarly. I’m not sure what he’s teaching now. Previously he taught about distraction and awareness. So when the mind has been distracted, know that it has. As soon as you know that the mind has been distracted, like when the mind has lost in thought, or lost in over-focusing, the distracted mind will disappear. A stable-knowing mind will arise instead.
The knower mind can be used to cultivate wisdom. This mind is stable and tranquil at the same time. Some are happy. Some are equanimous. In literature, this is called “Mahakusala Citta Ñānasampayutta Asankhārika”. “Ñānasampayutta” means composing of wisdom, or cultivating wisdom, while “Asankhārika” means without intention, or happening naturally. It happens naturally because once we are mindful of the distracted mind, the distracted mind disappears and the knower mind arises naturally. Natural concentration occurs this way.
Keep practicing. The length of time you get distracted will become shorter and shorter. Eventually you’ll notice as soon as the mind moves and thus, the mind becomes stable-knowing and gains mental strength. As the mind has reached this state, it’s time to cultivate wisdom. By being mindful of one’s mind and arising defilements, precepts are spontaneously upheld. And when we practice concentration, as we are mindful when the mind has moved, concentration will arise. This is why mindfulness is important. Without it, there will be no precepts, mindfulness and concentration. Therefore, mindfulness is important. And the most important one is to be mindful of one’s own mind. For example, if we are mindful that a defilement has arisen, the defilement will disappear. We won’t break any precepts and can uphold them spontaneously. This is like upholding 1 precept instead of 5 or 8. As we have an object of meditation and we know when the mind has gone off, the mind won’t be gone for long. We’ll notice as soon as the mind has gone off or as we move our body. The mind will eventually become stable and powerful. We attain the second form of concentration this way.
Separating form and formless aggregates is a fundamental wisdom
The second form of concentration enables us to progress towards wisdom cultivation. In practice, there are two levels of wisdom cultivation: one for fundamental wisdom, and the other for the intuitive wisdom of Vipassana. Regarding fundamental wisdom, once the mind has become stable, we become aware of our mind. For example, now your mind has gained mental strength and concentration from listening to what I’ve taught. The mind is virtuous, happy, and stable. Can you feel your body sitting? Try nodding. Did you notice the body’s movements? Did you see that the moving body is an object being known? The body is an object being known, while the Knower is the stable mind itself. Don’t search for a stable mind. As Luang Pu Dune said, “Use the mind to search for the mind and you’ll never find it, even if an eon has passed.” So don’t go searching for it. Simply know when the mind has wandered, and the stable mind will arise.
When the mind has become stable, don’t just let it be. Cultivate wisdom by considering the body as an object being known, that the body is not the mind, that the mind is the watcher. If you can observe in detail, you can focus on sensations, which are comfort and discomfort, in the body. Comfort and discomfort are not the body. Initially when we sit, we feel comfortable. However, as time passes, the body starts to ache. You see, an ache is not the same thing as the body. There is a body and there is an ache intruding upon the body. Both the body and the ache within it are objects known by the mind, which is the Knower.
As we continue to observe, we’ll realize that feelings of comfort and discomfort not only manifest in the body but also occur in the mind constantly. Sometimes the mind experiences joy, while at other times it may not. It can also remain indifferent. Thus, there are three mental feelings: happiness, unhappiness, and indifference. With a stable-knowing mind, when happiness arises in the mind, we’ll see it as an object being known. It is not us. It is something known and the mind serves as the Knower. Similarly, happiness in the mind is also an object being known and the mind serves as the Knower. Keep practicing. This is how we separate out aggregates.
When we separate form and formless aggregates, we come to understand that the body and mind, which acts as the Knower, are distinct from each other. Or we see that the body and sensations of comfort or discomfort within it are separate entities. The mind, as the Knower, is yet another entity. Or we perceive that feelings of contentment and discontentment, as well as merit and demerit, take turns in arising in the mind. We’ll see that contentment and discontentment are objects being known, and that they are not the mind. They are something that come and go. Whether they are positive or negative, such as greed, anger, and delusion, or whether the mind is virtuous or unvirtuous, they are not us or ours. Rather, they are something being known.
If we understand how to practice, when anger arises, we’ll realize that it is the mind experiencing anger, not us being angry. Anger arises in the mind as an object being known. It is distinct from the mind, and the mind acknowledges the presence of anger. As we can separate aggregates this way, we have already begun to cultivate fundamental wisdom. Subsequently, we’ll develop the intuitive wisdom of Vipassana, which entails perceiving the three characteristics of existence. However, you won’t see them during the process of aggregate separation just yet. At this stage, you can only separate your self into aggregates. The body constitutes one aggregate, while sensations in the body and mind form another. Virtuous or unvirtuous mental formations represent yet another aggregate. The mind itself is a separate aggregate known as “consciousness”.
Cultivating vipassana
Separating form and formless aggregates is a fundamental wisdom that precedes the intuitive wisdom of Vipassana. Once we can separate aggregates, we’ll then observe that each individual part falls under the three characteristics of existence. Try observing the body sitting now. It continually exhales and inhales. The body exhaling is impermanent, and the body inhaling is impermanent, either. Why does it need to exhale and inhale? It does so to escape suffering. Exhaling without inhaling leads to suffering, so it must inhale to escape it. Similarly, inhaling without exhaling results in suffering, so it must exhale to escape it. You’ll see that this body only has suffering. The body is an object, an element constantly undergoing changes with elements coming in and out.
The body is an object, an element – neither human nor animal, neither us nor them. The body has never claimed to be us. Has your hand ever told you that it is you? Never. It is the mind that declared so and claimed that the hand is us. What is the hand, in reality? It is an object, an element belonging to the earth. As we keep observing this way, we’ll realize that the body is subjected to the nature of impermanence, undergoing conditions of suffering and dissipation, and is non-self. It is not us, nor is it ours. As you can observe these three characteristics of existence, you’re already in the state of Vipassana. When you notice sensations, whether comfort or discomfort, arising in the body, or observe happiness, unhappiness, and indifference arising in the mind, just know that they are present.
Previously, we observed that happiness, unhappiness, or indifference, is not the mind. Rather, it is an object being known. Continuing our observation, we’ll see that happiness is impermanent. It comes and goes. Similarly, unhappiness is impermanent, and mind’s indifference, neither happy nor unhappy, is also impermanent. Seeing these phenomena equates to recognizing impermanence. Alternatively, we might observe that happiness is not enduring. It is suppressed to dissipate. Similarly, unhappiness is impermanent. These phenomena are referred to as suppression, as it can’t maintain its existence in any given state for a prolonged period. Whether our mind experiences happiness or unhappiness, or our body feels comfortable or uncomfortable, it’s not something we can control. Realizing our inability to order or control these aspects signifies our understanding of non-self. If you have perceived the three characteristics of existence this way, then you have already cultivated Vipassana.
“Observation” is different from “thinking”. Engaging in mere thought is not Vipassana. You need to observe and genuinely perceive that the body is impermanent, subject to the condition of dissipation, and is non-self. Likewise, you must witness for yourself that sensations, encompassing both happiness and happiness, are non-self. You need to see on your own that merits and demerits, as well as greed, anger, and delusion, are all impermanent, subject to the condition of dissipation, and are non-self. Keep observing. Some people might feel that their anger persists for an extended duration, mistakenly perceiving it as permanent. In fact, this sensation arises due to weak mindfulness and concentration. If mindfulness and concentration are strong enough, anger disappears immediately upon mindfulness becoming aware of it. Conversely, if mindfulness is weak, falling short of genuine mindfulness, even though anger is recognized, it won’t disappear. What should we do if anger persists? We keep observing. Anger is impermanent. At times it grows stronger and at times becomes weaker. This observation reveals its impermanent nature.
Keep observing. Eventually, you’ll realize that all phenomena, whether form or formless, are impermanent, subject to the condition of dissipation, and are non-self. As you keep observing, the mind will gradually come to the conclusion that whatever arises ultimately disappears, and the concept of “us” is nonexistent. The body, happiness and unhappiness, good and bad, are not us. The mind, which is the Knower, is not us either. Keep practicing. One day you’ll come to understand that if the mind is not us, then nothing else can be us, either. Here is an easy way to see that the mind is not us. Do you notice that a happy mind arises and falls? Can you also see that an unhappy mind arises and falls? We can’t command the mind to become happy or prevent it from becoming unhappy. A virtuous mind, as well as a negative one, arises and falls. We can’t dictate the emergence of a good mind and prohibit a bad one. Whether the mind becomes the Knower or the Thinker, is uncontrollable. The mind’s engagement in seeing, listening, smelling, tasting, awareness of body sensations, or wandering in thought, are all beyond our control. There’s nothing we can manipulate. The mind functions autonomously. As we can observe this, we’ll comprehend that the mind itself is non-self, impermanent, subject to suffering and uncontrollable.
We practice and see the truth of the body, sensations, and formations, so that one day we’ll see the truth about the mind. The mind serves as the leader of all dhamma. Although you may see the body, sensations, and formations, as something that is not us or ours, you might still perceive the mind as us or ours. Incomplete practice persists at this point. You must keep observing until you come to understand that the mind is not us or ours. Then you’ll gain insight into dhamma, understanding that whatever arises ultimately falls, revealing the absence of a permanent self. If you reach this state, it signifies enlightenment as a Sotapanna (Stream-Enterer).
With the absence of a greed-driven intention, the mind will be equanimous, unbiased when observing phenomena
In this journey, we engage in practice to achieve automatic precepts and concentration. By continuously observing the rise and fall of phenomena, we eventually reach a point where this awareness becomes spontaneous. This is how automatic wisdom is developed. Initially, it may not be automatic, but the regularity of observation will lead to its automaticity. Even without intention to be aware, awareness will arise naturally. Even without intentional effort to observe phenomena, they will still be observed. This is where automatic wisdom is cultivated. As automatic precepts, concentration, and wisdom become ingrained, a significant factor, which is greed-driven intention, will become extinct.
What is a greed-driven intention? An example includes upholding precepts out of a desire to become a good person or an angel. Another instance is practicing meditation with the goal of acquiring superpowers or becoming a Brahma divinity. Similarly, cultivating wisdom so as to become knowledgeable is also driven by greed. These practices are tainted by defilements. If defilements persist, the mind will struggle and continue to create realms of existence. However, if we practice until we achieve automatic precepts, concentration, and wisdom, namely seeing the three characteristics of existence without intentional effort, then intention or greed is absent. In short, intention driven by greed is termed a greed-driven intention.
Greed-driven intention is a mental state that prompts the mind to operate. This mental operation is referred to as the “realm”. This mental state of greed-driven intention, which is identified as “Manō Saññā Cetanā” gives rise to karma. Karma is the mind grappling with operation. Once the mind engages in this struggle, a realm is already formed. Achieving supermundanity becomes unattainable with the presence of a realm. However, with the presence of automatic precepts, concentration, and wisdom, greed-driven intention will be absent. With the absence of this greed-driven intention, the mind won’t struggle or fabricate further. It will be equanimous, unbiased when observing phenomena.
We often assert that we “observe unbiasedly”. In reality, it is very difficult to become an unbiased observer. Many people claim they are but that is far from the truth. To become an unbiased observer, one must consistently cultivate wisdom to its fullest extent. Only then can a person truly become an unbiased observer, maintaining a state of equanimity towards form and formless phenomena, as well as all mental fabrication. This is achieved through the comprehensive wisdom attained from regularly seeing the three characteristics of existence in form and formless phenomena until the mind naturally attains equanimity. This state is referred to as “Saṅkhārupekkhā-ñāna”, signifying the possession of wisdom that induces equanimity towards all fabrications. In this state, happiness, unhappiness, goodness, and badness are all regarded as equal. Consequently, the mind ceases to struggle or engage in further fabrications. As the mind refrains from fabricating, it enters the state of fabrication absence, known as nirvana.
What is nirvana? It is a state free from fabrication, where defilements don’t exist. If a person still harbors greed-driven intentions, he will never reach nirvana. As long as the mind still grapples with fabrication, whether it’s trying to be good or not to fabricate, that is considered fabrication. The mind will be unable to see Nirvana because it is still engaged in fabrication. It is not Visankhāras. What I am telling you today is the path, akin to opening a map that guides you from the starting point to the destination. Having seen the route, it is essential to engage in practice. Without practice, progress is unlikely. Defilements are not intimidated by those knowledgeable of Dhamma but they do fear mindfulness and wisdom. Therefore, it is crucial to cultivate these qualities.
How about concentration? Concentration supports the occurrence of wisdom. In fact, you need to have mindfulness, precepts, concentration, and wisdom. In short, having mindfulness and wisdom is crucial. Have you ever heard that the Dhamma that is highly supportive is mindfulness and wisdom? If we continue practicing in this manner, one day we’ll be free from all sufferings. We’ll see that the world keeps changing, rising and falling, and not according to one’s liking. Everything occurs because of causes and conditions that fabricate them.
Even our minds undergo changes, fluctuating between states of goodness and badness. Our bodies, too, experience fluctuations, transitioning between health and sickness. Such fluctuations extend to our family, our profession, and our nation. Life is marked by a continuous cycle of ups and downs. Not only good things happen all the time. Sometimes things go well, sometimes not. Rise and fall is normal. And thus we need to cultivate strength. Regardless of what unfolds, be it within our minds, our country, our region, or our world, we need to be mentally strong. We ought to face everything with strength and understand that whatever confronts us is a result of our own karma.
For example, prosperity and decline of a country represent a collective karma shared by its people. They have previously undertaken actions together, leading them to be born in the same location. In times when a nation is prospering, there is widespread joy. Conversely, in times of decline, everyone shares in the suffering. This is all about karma, a reflection of our past actions. Face it. Live with an understanding of it. Don’t be shaken by whatever unfolds. Right now, you may be feeling fearful. Remember, nothing is beyond death. There’s a saying: “Thinking about death brings comfort. It reduces our attachment to and indulgence in samsara.” Whatever seems significant to us…if we consider that soon we will die…For example, if we are concerned about the state of our country and we think of our mortality, recognizing that those who remain will need to manage the situation, we can find a way to let go. We need to learn to ease our minds into a state of peace. Keep moving forward. With mindfulness and wisdom, we can shield our minds from the Eight Worldly Conditions, or in short, the rise and fall.
People keep asking the foundation whether they can make a reservation to stay at the temple. Now we don’t have any vacancies. During the time of covid, we did not let any of you come in, so we filled the vacancies with monks. We do not let others stay here for the time being. Practice at home. Grab the principles well and practice on your own. Some people also would like to become monks. If you have listened to my teachings, then I’d have no problem. However, you can only stay for a short period of time. Three months per person. If you can take a public servant vacation for 120 days, then that would be it. We don’t accept additional full-time monks. If we did, all vacancies would be filled within 2 months.
What I want the most from you is that you can grab the principles of mindfulness practice and engage in practicing. There is no need for you all to stay here together. We don’t have enough space to begin with. In the past, the masters’ temples had around 200-300 monks. Today we can’t take that many anymore. That’s why I can only allow you to become temporarily ordained. However, if your family would like you to become a monk when they don’t know about me or the practice, as well as have never listened and learned about it, then I won’t accept them. If the parents would like their children to become ordained but the children don’t, they won’t be able to practice anyway. It will be a waste of time. We used to accept a person like that and he couldn’t stay more than 5 days because he wasn’t allowed to use the internet. People in this generation wouldn’t be able to stand it.
Some people are very arrogant and strongly believe in their own opinions. They will be interviewed before they can stay here. If they have so much ego, then they would be forbidden. Otherwise, other monks will be troubled. When we have a troublemaker, the whole temple will become troubled. I try to make this temple a tranquil place. That’s why not everybody can become ordained even though they want to. However, those who are qualified will be welcomed. I mean those who are ready to train themselves and learn. Mostly I would allow 3 months so that they understand the principle of practicing mindfulness. Laypeople who have practiced well will realize as they become ordained, that “practicing well” as a layman and as a monk is different. It would be good enough for laypeople if they uphold the five precepts, and engage in sitting and walking meditation.
However, to practice well as a monk, you need to be really good. I keep an eye on the monks momentarily, not whole day through. Some people can’t stand it. When they have become ordained for a while, they would understand that what they have practiced is very far from being “mindful”. However, we have some exceptions. Some laypeople have strong faculties, and understand the Dhamma by little practice. That means laypeople can practice correctly as well but they need to be mentally strong and patient. If their minds keep wandering off and if they have no patience, they won’t succeed. Additionally, these absurd people will only become absurd monks, easily building demerits more than usual. If you are not ready to become ordained, then practice as laypeople. You can watch me on YouTube and learn to practice. A large number of people who have listened to my video clips, have already come to understand how to practice now. You can do the same as well.
Wat Suansantidham
20 May 2023