We come to the temple to learn in order to know how to meditate, and then put it into practice. If we only listen but don’t practice, we won’t gain anything from it. And in some cases, the more we listen and study, the stronger our defilements become. That is, when reading Dhamma, the mind deep inside secretly interprets the Dhamma in accordance with our defilements. That is why Luangpu Mun stated that when the Dhamma enters the hearts of ordinary people, it becomes fake, it becomes distorted Dhamma. Thus, the only way for us to truly understand the Dhamma is through practice.
If you have never observed the precepts, then start observing them. Be determined to observe. Observing the five precepts is sufficient. Once you have reached the state of Once Returner and are striving to attain the state of Non-Returner, then practice observing the eight precepts. That is appropriate. For us, in the beginning, practice observing the five precepts. Engage in formal meditation daily, consistently. Doing it occasionally or sporadically won’t be beneficial. You won’t be able to combat defilements effectively. The crucial point is to practice in our daily lives. Formal meditation refers to practicing a meditation method that you are skilled in. The key lies in practicing and continuously being aware of the mind.
The mind is something we cannot neglect. If we neglect the mind, we will not succeed in Dhamma. Luangpu Mun stated that, “When you attain the mind, you attain the Dhamma. When you see the mind, you see the Dhamma.” Without the mind, there is no Dhamma whatsoever. When practicing formal meditation, you can practice Samatha (calmness meditation) or Vipassanā (insight meditation), depending on your readiness. Every day, we allocate time for meditation and stay with our chosen meditation object. On days when the mind is restless, we remain with our meditation object, allowing the meditation object to take the forefront. When we are with the object of meditation, our mind tends to wander.
For example, while we breathe in and recite “Bud,” and breathe out and recite “Dho,” the mind escapes to think about other things. Simply be aware of the mind. Once we are aware, Samādhi will arise, and then we can return to our object of meditation. Some people make a mistake here. For instance, while breathing in and reciting “Bud” and breathing out and reciting “Dho,” if the mind wanders to think, they quickly try to pull it back, intending to bring the mind back to the breath immediately. Don’t try to forcefully bring the mind back. Instead, just be aware of it. Be mindful of the mind’s wandering. Breathe in and recite “Bud,” breathe out and recite “Dho.” If the mind drifts to think, be aware. Then, Samādhi will naturally arise.
When our mind is normal and at ease, we continue to be aware of our object of meditation. When the mind becomes lost, simply be aware of it. It’s not about forcefully pulling the mind back as soon as we realize it has wandered. In our fear of the mind getting lost, we immediately try to retrieve it. If we repeatedly practice pulling the mind back when it wanders, we will eventually become skilled at doing so. As a result, the mind becomes tense and dull, remaining in that state. This indicates that we have developed wrong Samādhi.
Therefore, when we practice formal meditation, on days when our minds are very restless, there is no need to think about cultivating wisdom. Just meditate and be mindful when the mind wanders off. When the mind gets lost in thoughts, be aware. When the mind gets lost in overfocusing, be aware. As we breathe in and recite “Bud” and breathe out and recite “Dho,” if the mind becomes lost in thought, it forgets the breath, forgets the recitation. Similarly, if the mind gets lost in overfocusing, it sinks into being fixated on the breath, and the mind sinks into the breath. Both situations are incorrect. Simply be aware of it. When the mind gets lost in thoughts, be aware. When the mind gets lost in overfocusing, be aware. Getting overfocused is actually being lost, but it seems more refined. Getting lost in overfocusing is indeed being lost.
When practicing formal meditation and our mind remains restless, do not try to exert force. Do not command the mind to be calm. Do not meditate with the expectation of achieving tranquility. Whether the mind is calm or not, it doesn’t matter. All I ask is simply to continue to meditate diligently and be aware of our own mind. Eventually, it will naturally settle down on its own, effortlessly. The mind is like a child. The more you prohibit, the more it rebels. If you say “don’t be restless,” it becomes even more restless than before. Just like a child, if you say “don’t be naughty,” it will become naughty again. Using a stick to hit it will only result in more stubbornness and resistance. The more you hit, the more it becomes naughty.
We must train our mind to be firmly established in awareness first. Only then can we separate the aggregates
This mind is just the same. The more you try to control it, the more stubborn it becomes. Treat it wisely, be aware of it. When the mind wanders, be aware. When the mind becomes lost in thinking, be aware. When the mind becomes lost in focusing, be aware. Just be aware without doing anything further. Just be aware, no other action is required. Samādhi will naturally arise. It is not difficult at all. The mind is calm, firmly established with self-awareness, not getting drowsy, nor getting tense.
Some days, our mind is already in a good state. We practice formal meditation and cultivate wisdom. We have a mind that is established in awareness. When mindfulness arises and recognizes the body, we observe that the body and the mind are separate entities. When mindfulness recognizes Vedanā (feelings), we see that Vedanā and the mind are separate entities. When the mind recognizes mental formations, such as wholesome or unwholesome states, greed, anger, or delusion, we simply observe that they are not the same entity as the mind. In the stages where we see that the body and mind are separate, Vedanā and mind are separate, and mental formations and mind are separate, there is one common entity, and that is the mind.
Therefore, we must train our mind to be firmly established in awareness first. Only then can we separate the aggregates. If our mind is not firmly established in awareness, when we observe the body, our mind flows and merges with the body. When we observe Vedanā (feelings), our mind flows and merges with the feelings. When we observe mental formations, such as greed, anger, or delusion, our mind flows and merges with those mental formations. That’s because the mind lacks strength, it is not firmly established in awareness, and it lacks Samādhi. Therefore, training the mind to be firmly established in awareness is a significant and important matter. It is this very thing that determines whether our meditation practice is successful or not.
When Luangpor learned with Luangpu Dune, it took me 7 months to understand my own mind. The mind is not a self or anything substantial. It arises and ceases continuously. Once I understood this, Luangpu Dune then told me that I could practice on my own already. Luangpor then visited other places to observe how people meditate, as I would like to gain additional knowledge. In some places, I saw hundreds of people practicing sitting and walking meditation. However, I realized that they were not truly meditating. Some of them were restless. While sitting, their minds were restless, thinking about this and that. While practicing rhythmic hand movements, they were thinking about their hands, “Move like this, then what?” They were restless. Another group would sit and focus, i.e. focusing on the body. When observing the breath, they focused on their breath. When observing the abdomen, they focused on their abdomen. When walking in meditation, they focused on their feet. Their minds drifted to focus. Seeing this, I realized, “Oh, there are 2 types of mistakes. They either forget their objects of meditation or their minds move to focus on their objects of meditation. So, when are they going to be able to meditate. They really don’t know how to meditate.”
Luangpor trained the mind first without rushing. Once the mind became established in awareness then I observed the elements and aggregates, seeing how they arise and cease. As I kept observing continually in this way, wisdom was cultivated. If we lack correct Samādhi and our mind is not firmly established in awareness, we cannot truly cultivate wisdom. That’s why Luangpor emphasized the importance of Samādhi. Luangpor told you that, the weak point of lay-students is insufficient Samādhi. This is a polite way of saying that. In reality, there is no Samādhi at all. If there is any, it is wrong Samādhi, not right Samādhi.
Wrong Samādhi, also known as “Miccā-samādhi,” is when the mind flows and gets absorbed, overly focused, and fixated. It sinks and merges with any of the objects of meditation. That, indeed, is wrong Samādhi, which lacks mindfulness. However, when we meditate on any of the objects of meditation, if our mind flows and becomes lost in thought and we are aware of it, this is called having mindfulness. When our mind immerses itself in the object of meditation and we are aware of it, that is called having mindfulness. That is Samādhi. That very state is called right Samādhi or Sammā-samādhi. Right Samādhi always includes mindfulness. When mindfulness is lacking, it is not right Samādhi. Grasp this principle firmly. Therefore, if you meditate and become drowsy, being oblivious to the body and mind, that is wrong Samādhi. When you sit and see heaven and hell, see this and that, forgetting your own body and mind, that is lacking mindfulness. That is also wrong Samādhi.
The major problem for practitioners is the lack of proper Samādhi, which means the lack of right Samādhi. Therefore, we need to allocate time for it every day, several times if there is ample time. Wake up a little earlier in the morning and practice formal meditation. After having lunch, practice formal meditation. In the evening, refrain from aimlessly wandering and return home. Take a shower, rest, and when fatigue subsides, engage in formal meditation practice.
On days when the mind lacks strength, it becomes restless and easily wanders off, becoming drowsy or lost in thought. We should meditate on our object of meditation, and when the mind drifts into thinking, be aware. When the mind sinks and becomes focused, be aware. Then, the mind will gain strength and become established in awareness. On days when the mind is strong and firmly established in awareness, we should not let it go to waste. We should move forward to wisdom cultivation. The first step in cultivating wisdom is the separation of aggregates or the separation of name and form. This stage does not yet encompass Vipassanā (insight meditation), but it is the first step in cultivating wisdom, which is the separation of name and form.
To separate between name and form means that our physical body is the form, but what does the name refer to? Our mind is the name. Therefore, when we practice proper meditation, the mind becomes firmly established in awareness and prominent. Once we have this mind, we have the tool to continue our practice. Once we have a firmly established mind, when mindfulness recognizes the body, it will realize that the body and mind are different entities. This means we can successfully separate between name and form. However, separating between name and form does not mean removing the mind from the body and placing it on the ceiling, looking down seeing the body lying, for example. No, that is not separating between name and form. That would be removing the mind. Sometimes, after removing it, the mind wanders elsewhere.
Intentionally using the power of Samādhi to separate the aggregates is not the way
Once we have a firmly established mind, when mindfulness recognizes the body, it will realize that the body and mind are different entities. When we have a firmly established mind, and mindfulness recognizes Vedanā, i.e. happiness and suffering, we will see that Vedanā and the mind are different entities. If it is the Vedanā of the body, it will see the physical body as one entity, separate from the mind. The happiness or suffering within the body is another entity, not the body itself, not the mind. This is the separation of aggregates. Practice gradually, but don’t put too much effort. If our mind is not firmly established, no matter what we do, we won’t be able to separate them. Sitting and contemplating won’t lead to separation, nor will forcing the mind to separate with effort. It won’t work. Sooner or later, everything will merge again, and we will feel exhausted.
Luangpor has also tried various methods. Sometimes I saw the mind merging with the body and used the power of Samādhi to pull it out, to separate it. It could stay separate for a while. But when it got tired, it flowed back and stuck together again. The separation of aggregates is not done through the power of the mind, but the mind must have strength, meaning the mind must be firmly established in awareness. What do we use to separate? We use mindfulness to be aware of the body. Our mind simply needs to be firmly established, being the one who observes. It will feel that the body and the mind are separate entities.
As we sit here, do you feel that the body is sitting? We don’t have to search for the mind’s location, just know that the body is sitting. Do you see that the body and the knower are separate entities? This means we can separate them. It doesn’t mean removing the mind from the body, but rather coexisting together. They are separated by mindfulness and wisdom. The key point is that once we have Samādhi, with a firmly established mind, when mindfulness recognizes within the body, wisdom arises.
Wisdom arises from both right mindfulness and right Samādhi. The prominent factor is right Samādhi. In the scriptures, it is taught that right Samādhi is the proximate cause for the arising of wisdom. Right Samādhi can only arise when there is right mindfulness. When right mindfulness is well developed, it leads to the perfection of right Samādhi. When right Samādhi is well developed, it leads to right insight, which is perfect wisdom.
Therefore, for us to develop the wisdom of name-and-form separation, the mind must have the power of right Samādhi. Then, when mindfulness recognizes the body, it will be seen that the body and mind are separate entities. If our mind is firmly established in awareness, having right Samādhi, when mindfulness recognizes Vedanā, it will be seen that Vedanā and the mind are separate entities, while the mind becomes powerful with stability. When mindfulness recognizes wholesome or unwholesome phenomena, such as greed, anger, delusion, it will be seen that wholesome or unwholesome phenomena, such as greed, anger, delusion, and the mind are separate entities. This means we can separate the aggregates. It is not achieved by using the mind’s power to separate them, but if our mind has right mindfulness and right Samādhi, the process of separation happens naturally. There is no need to do anything special.
As we sit and listen to Luangpor’s teachings and our minds enter Samādhi, let us take a moment to observe our bodies. Look at our bodies right now. Direct your awareness into the body. Do you see? The body is the object that is known and observed. The body and the mind are separate entities. The mind is the one that knows and observes, while the body is the object that is known and observed. This means we can separate the aggregates. It doesn’t require exertion. Although it is possible to exert effort to separate them, they will not remain separated for long. Soon, the mind will become tired, and the aggregates will unite again.
During Luangpor’s study with Luangpu Dune, he instructed me to observe the mind. So, I tried to observe and noticed that the mind was merging with a mental object in the middle of the chest. The mind clung to the mental object, and so I tried to separate them. At that time, I didn’t think about any scripture. I just felt, “Hmm, I want to see the mind, but the mind is tainted with something unknown. It is restless, struggling, and agitated in the middle of the chest. And the mind flows and sinks into it.” So, I tried to separate them. Sometimes, I practiced Samādhi. When the mind entered Samādhi, that particular state would dissolve, and the mind would establish itself separately. However, as soon as it withdrew from Samādhi, it would sink back into that phenomenon again.
Some days, I wondered, “Eh… how can I separate it out?” Pulling the mind out didn’t work; soon they reunited again. So, I exploded it by setting the mind to focus intensely in the middle of the chest, and it erupted explosively. Then, it dissolved, and the mind arose, liberated. But in a short while, it concocted this anew. It concocted formation in the middle of the chest again, and the mind clung to it once more.
Some days, I saw it clinging, so I focused on it intensely, but it refused to explode. The methods and techniques that were previously effective, when used repeatedly, no longer worked. Therefore, using methods and techniques repeatedly would not be successful. Luangpor directed the mind to be like a razor, slicing away the mental formation, piece by piece. Finally, the very last part was discarded, and the mind emerged again. It remained free for a while, but soon, it would cling once more. Luangpor then realized that if we intentionally used the power of Samādhi to separate the aggregates, it would not be successful. It’s not the way.
We can separate the aggregates when we see that they are distinct entities
Therefore, we train our minds well so that the mind will become established as the knower, the awakened one, the joyful one. The training method is to meditate on a meditation object and be aware of the mind. Then, the mind will automatically become established as the knower, the awakened one, the joyful one. When the mind is established as such, do not let it be idle. Allow the mind to function. For example, when our bodies move, the mind should not be solely fixated on the mind. When the body moves, if the mind remains fixed like this, it is truly useless, truly absurd. We use a normal mind, not forcing it to be still. Don’t hold the mind rigidly. The mind becomes the knower, awakened, joyful, without forcing. Do you see? We don’t force it. It is automatically established in awareness. In the scriptures, this is called “Asankhārikam.” We do not intervene or force it to enter Samādhi.
Instead, create the cause by constantly being aware of one’s own mind. Engage in meditation and be mindful of the mind, then the mind will naturally become established in awareness. When the mind is established in awareness, do not force it to be still. The mind has the natural ability to perceive objects. The mind has the natural ability to perceive objects. If it doesn’t perceive objects, it cannot be called the mind. If you ask what the mind is, the mind is the natural quality of being aware of objects. That is the nature of the mind. Therefore, we should not make the mind unaware of objects. That cannot be done. It goes against its nature. We should not go against reality or go against nature. The mind’s duty is to be aware of objects, so don’t prohibit it.
When a visual object arises, mindfulness becomes aware that the mind flows through the eyes. In this way, we can observe that visual objects, i.e. all kinds of forms, are different from the mind. Sounds of all kinds are different from the mind. All kinds of smells, tastes, coldness, heat, softness, hardness, tension, and movements that arise in the body are different from the mind. The body and the mind are separate entities. Happiness and suffering are distinct from the mind. All kinds of wholesome and unwholesome qualities are separate from the mind. Memories and perceptions are separate from the mind.
As for the mind itself, later on, we will see that the mind constantly arises and ceases. This current mind is different from the previous mind. The previous mind has ended, giving rise to a new mind that knows, for example, that the previous mind was angry. When an angry mind arises, there is no mindfulness in that moment. However, as soon as our mind becomes firmly established in awareness, mindfulness arises and immediately recognizes the arisen anger, which then ceases right before our eyes. The new mind that arises is not an angry mind; it is a mind that knows.
Therefore, when an angry mind arises, then the mind becomes firmly established in awareness and mindfulness recognizes that the angry mind has arisen. In that moment of awareness, the angry mind belongs to the past. The mind that is firmly established in awareness – the knower, the awakened one, the joyful one – becomes the present mind. We can see that the previous mind and the present mind are different entities. The mind that sees forms and the mind with self-awareness are distinct. The mind that listens to sounds and the mind with self-awareness are separate. This means we can separate the aggregates.
Separating the aggregates starts with the separation between the body and the mind. We can do this when we see that they are distinct entities. We can separate happiness and suffering from the mind when we realize that they are different entities. We can also separate wholesome states and unwholesome states from the mind because we perceive them as separate entities. We can separate one mind from another when we recognize that a mind arises and ceases, giving rise to a new mind. They are separate entities. This is difficult to see. If we can observe this, it means that the continuous flow of the mind, called “Santati” has been disrupted. This indicates that we have progressed to Vipassanā already. However, there is no need to worry about Vipassanā. We hear Luangpor say that we need to see the mind ceasing and a new mind arising, and also notice the small gap in between, to be able to achieve Vipassanā. It’s not that difficult. That explanation is for those who are very skilled in observing the mind. We don’t have to observe it in that way. It’s too difficult. Let’s focus on practicing what we can observe.
Looking at the body and the mind, they are separate entities. The body is known. Try raising your hand. Everyone, try raising your hand and then move it. Do you feel it? The hand moves, it is something known. It is something known. Does the hand tell you that it is you? Does the hand tell you that it is you? Not at all. The mind foolishly thinks that the hand is us, but look, the moving hand is something known. It is not the mind itself. The mind is the one that knows it. It’s not that difficult to separate the aggregates.
Sitting like this, we see the body sitting. The mind is the one that knows. Walking, we see the body walking. The mind is the one that knows. Standing, we see the body standing. The mind is the one that knows. Lying down, we see the body lying down. The mind is the one that knows. Lying on the left side, lying on the right side, turning around, the mind is the one that knows. Standing, the mind is the one that knows. Every movement, breathing out, the body breathes out. The mind is the one that knows. The body breathes in, the mind is the one that knows.
Listen carefully, Luangpor uses the words “the body breathes out, the body breathes in,” but when we know, we are aware of the entire body, not fixated on the breath. If we fixate on the breath, it will become Kasiṇa meditation, specifically the air or wind Kasiṇa. Just feel that this body is breathing. Feel that this body is standing, walking, sitting, lying down. This body is being known. In the Abhidhamma Piṭaka (Higher Doctrine), they refer to this as “the form moving, the name being the knower.” That explanation makes it even more difficult to understand. In reality, it means that this body is moving, and it is being known.
Practice to observe step by step. We will see the body as one thing, Vedanā (feelings) as one thing, Saṅkhāra (mental formations) as one thing, and the mind as one thing. Separate them all. As for Saññā (perception and remembrance), let’s put it aside for now. When we practice Dhammānupassanā (Mindfulness of dhamma), we will be able to observe Saññā. In the beginning, it is difficult to see Saññā. You might go a little crazy. Some people try to observe the impermanence of Saññā. Luangpor once met someone who observed this. At that time, Luangpor was a newly ordained monk, and the person told me that when he saw a watch, he called it a water bottle. When seeing a water bottle, he called it a water jar. When seeing a dog, he called it a cat. He said he had destroyed Saññā. It was absurd. Eventually, he went insane and couldn’t talk to anyone.
The correct Saññā
Saññā, in terms of remembering, is the ability to remember words and meanings, and to use them for communication. But in Vipassanā practice, we use Saññā to observe the three characteristics, to perceive the three characteristics, or to perceive that this body is an impure object of repulsion (Paṭikkūla-asubha). This function of Saññā is called perception. The other function of Saññā, called remembrance, is for example calling this a mask, calling that a microphone. There’s no need to erase it. Erasing it will make you go crazy. You won’t be able to talk to anyone. If you say you’re using your foot to scratch your head when you’re actually using your hand, who would want to talk to you? They’ll all run away.
We need to be able to distinguish them. That is not about defilements; it is about Paññatti (designation), which means giving names and meanings. Remembering Paññatti is one aspect of Saññā. However, if we can remember their characteristics, this is the best kind of Saññā. Remembering their three characteristics is the highest form of Saññā. When practicing Vipassanā, there must be Saññā, and it needs to be the best kind of Saññā, i.e. perception, which is not like: seeing the body, knowing “this is the body,” seeing the hand, knowing “this is the hand,” seeing the arm, knowing “this is the arm.” It’s not like that. Knowing in that way is knowing the Paññatti or the names.
The Chinese don’t call this (hand) “Meu,” and neither do Westerners. Thais call it “Meu.” Indians have another name for it. When referring to the hand of a king, it is called “Prá hàt,” and we remember the term used. This remembrance is Saññā. This type of Saññā is the remembrance of Paññatti. We should designate it as others in the local community do, so we can communicate and understand each other. It is not related to, nor does it lead to, defilements or anything of that sort. However, poor Saññā means having an incorrect perception, while good Saññā means having a correct perception. Saññā that remembers Paññatti (conventional designations) is normal. It is neither good nor bad.
What is a poor Saññā like? Take our body, for example. The truth is, inside this body, it is filled with impurities and filth. However, we perceive it as excessively beautiful. When we look at our face in the mirror, we perceive it as exceptionally beautiful. This perception is incorrect because, in reality, it is impure. Another type of incorrect perception is perceiving things as permanent. For instance, within this body, there is one individual. The person we are now is the same as the person we were as a child, and it will be the same person next year. It will continue to be the same person in the next life. This perception is erroneous. We fail to see Aniccā (impermanence), so we perceive things as permanent and as Sukha (pleasurable), without realizing that everything will eventually disintegrate. We believe that whatever we possess, such as our body or property, will always be with us, never aging or deteriorating. This perception is incorrect.
Another form of incorrect perception is perceiving things that are actually not ourselves as ourselves. We borrow this body from the world; it is made up of material elements in the world. One day, we will have to return it to the world. Yet, we misperceive it as our own self. This is called Sañña-vipallasa or distortions of perception. People in this world live with distorted perceptions. That’s why they cannot develop wisdom or cultivate insight.
The practice of Vipassanā relies on Saññā, but it must be correct Saññā (perception) in order to eliminate Sañña-vipallasa (distorted perceptions). When we perceive incorrectly, it leads to Sañña-vipallasa or distorted perception, which leads to incorrect thoughts, that is we think this body is us, which leads to incorrect beliefs, and wrong views or Miccā-diṭṭhi, accordingly. The correct Saññā (perception) entails seeing what is not beautiful as not beautiful, seeing what is impermanent as impermanent, seeing suffering as suffering, and seeing all Anattā phenomena as Anattā (non-self).
When practicing Vipassanā, we must not abandon Saññā, but it must be Saññā related to the three characteristics: impermanence, suffering, and non-self. As for Saññā relating Paṭikkūla- asubha (impurity), it is used in Samatha meditation (calmness meditation). However, when practicing Vipassanā, we use Saññā (perception) to perceive impermanence, suffering, or non-self. Initially, we can separate between the body and the mind, and when the body moves, we can feel it throughout. However, we should be aware that the feeling of the body moving is still a distorted perception. When we are sitting like this, if we feel (perceive) it as just a material object. This object is now located here and will soon move elsewhere. It is not our self, not a person, not an animal, not us or them. However, this must not be done by thinking it up.
Using human language to explain this is extremely difficult. It’s not about thinking that this body is not ourselves, but it’s a matter of perception. It’s a perspective of the mind. When the mind sees this body, ordinary people see their hands moving. But at a subtler level, it will be seen as the form moving. At an even deeper level, it will be seen that this form is impermanent, this form is suffering, or this form is not our self. When we observe names and forms and perceive their three characteristics, we are practicing Vipassanā.
Sometimes we may have heard people say that perception obstructs wisdom or hinders its development. That is because they do not fully understand Saññā. Distorted perception does not lead to wisdom but rather to wrong views. However, correct perception, perceiving the three characteristics, is what leads to the arising of wisdom in the level of Vipassanā insight. Therefore, when we practice, we do not abandon Saññā but rather cultivate the mind to skillfully perceive the three characteristics to a greater extent.
We must have correct perception, not just correct thinking
To feel within the body is not just about recognizing the existence of the body, but to perceive that this body is impermanent. It breathes in and out, stands up and walks, sits down and lies down. Oh, it’s constantly changing. This body is constantly constrained by suffering. It gets hungry and thirsty, needs to defecate and urinate. It experiences pain and illness. It is constantly subjected to suffering. As we keep breathing in, there is suffering; if we keep breathing out, there is suffering. Eating without excreting, there is suffering. Having nothing to eat, there is suffering. Oh, this body is the dwelling place of countless sufferings. If we see it, if we feel it, that is the practice of Vipassanā. If we think that the body is not good, in this way and that way, that is just thinking. It is not Vipassanā. We must have correct perception, not just correct thinking. Thinking is Vitakka, it is just thought.
As for perception, the mind is wise as it sees forms and non-forms from the perspective of the three characteristics. We cannot practice Vipassanā without Saññā, and in reality, every mind must have Saññā. Saññā arises together with every mind. Some people look down on Saññā. If Saññā ceases, the person immediately becomes an “Asaññā-satta” or unconscious being. Why do unconscious beings lack Saññā? Because their minds cease. They lack the mind; therefore, they lack Saññā. As long as there is a mind, there must be certain things. There must be Vedanā (feelings), there must be Saññā without a doubt, and there must be many other things, including Ekaggatā (Samādhi). It is beyond the scope of this discussion to delve into all the details.
The Venerable Sāriputta once mentioned the Nevasaññānāsaññāyatana, the eighth Jhāna, which is the fourth and the last Formless Jhāna, known as Nevasaññānāsaññāyatana. It neither has perception nor lacks perception. The Venerable Sāriputta explained that in this Jhāna, one can still practice Vipassanā because perception has not completely ceased but still remains to some extent. However, to practice Vipassanā in the Nevasaññānāsaññāyatana, there are two to three conditions. Firstly, one must possess true proficiency in the Jhānas, having mastery over them, in order to effortlessly enter the Nevasaññānāsaññāyatana, remain in such state effortlessly, cultivate wisdom within it with ease, and be capable of withdrawing from it without difficulty. This is what is referred to as having mastery.
So, first, having mastery, being proficient in attaining Jhānas. Second, being skilled in observing the mind. Do you see? Observing the mind is not something ordinary. We cannot practice Vipassanā by observing the body in the Formless Jhānas because there is no form, but there is a mind. And in the form Jhānas, is there a mind? Yes, there is. The exception is the unconscious beings who only have a form without a mind. Therefore, as long as there is a mind, there is Saññā. It’s just a matter of whether the Saññā is correct or incorrect. Incorrect Saññā include “this is me,” “these are us,” “this is mine,” “these are ours.” These are incorrect Saññā. Correct Saññā include “this is impermanent,” “that is impermanent,” “this is suffering,” “that is suffering,” “this is not me,” “that is not me.” These are correct Saññā.
Luangpor can speak about this. However, there is one thing that is difficult to convey through language: perception. It is not the same as thinking. I don’t know how to express it in words, I don’t know how to articulate it. It’s not about thinking that the body is impermanent. If we think that the body is impermanent, it would be Samatha. But if we truly feel that this body is impermanent, it is an experiential understanding. This is perception. And with this, one can practice Vipassanā.
Therefore, what we need to cultivate, first and foremost, is to observe the Five Precepts. Secondly, we practice formal meditation. On any given day, when the mind becomes restless, we stay with our meditation object and be aware of the mind. When it drifts off into thoughts or focusing, the mind will regain Samādhi. Once the mind has established firm Samādhi, then we cultivate wisdom. The method to cultivate wisdom is to have a mind that is firmly established in awareness. And when mindfulness arises and recognizes the body, observe that the body and mind are separate entities. When mindfulness arises and recognizes of Vedanā, observe that Vedanā and mind are separate entities. When mindfulness arises and recognizes mental formations, observe that mental formations and mind are separate entities. Practice this separation repeatedly and continuously.
After that, we proceed to develop accurate perception. Instead of just being aware of the body sitting, we acknowledge that it is merely a physical form, not ourselves, not belonging to us. Does this hand ever say it is us? No, the hand never says it is us. We feel it. It feels that it is not us, it feels that it is impermanent, it feels that it is suffering. It feels, it is not thinking. If it engages in thinking, it becomes Vitakka (applied thought). To feel correctly, we feel from the perspective of the three characteristics. This signifies that we perceive accurately. I don’t know how to convey it in more precise language. I am at a loss.
Therefore, initially, we observe the body and mind as separate entities. As we continuously observe, we gradually realize that the body never claims to be us. The body is just a part of the world, not ourselves, not ours. We continue practicing this observation, and eventually, we become skilled at perceiving. When happiness and suffering arise, just observe whether we can command them. It’s not about thinking, but truly seeing. We can’t command happiness. We can’t command its arising or its presence. We can’t command suffering not to arise. Once it arises, we can’t make it go away. Keep observing, keep observing the truth. Until eventually, we learn to perceive from the perspective of the three characteristics. The mind learns to see from the perspective of the three characteristics. That is when perception becomes accurate.
Don’t panic. Why do we perceive? How do we perceive? First, cultivate a firmly established mind. If the mind is not firmly established, our perception will be distorted. When the mind slips and merges with the body, how can we perceive correctly that it is not us? They become intertwined, leading to distorted perception. Therefore, follow the sequence and practice accordingly. Once we become skilled in formal meditation, we can see the body and mind as separate entities. We can see the body manifesting the three characteristics. We can see various mental phenomena such as happiness, suffering, goodness, and evil manifesting the three characteristics. We can see the mind itself manifesting the three characteristics. That is, they arise and cease. This is when we are practicing Vipassanā.
After that, we step out of our meditation room and enter real life. When our eyes see forms, we perceive that forms are separate from the mind. Our ears hear sounds, but the sounds are separate from the mind. This is happening in real life. Our nose smells, our tongue tastes, our body feels tactile sensations, and we perceive that smells, tastes, and tactile sensations are separate from the mind. Furthermore, we also observe happiness, suffering, goodness, and evil arising in the mind, separate from the mind itself. In our ordinary life, when we see a beautiful woman, lust arises in the mind. It sees that previously there was no lust, but now it exists. We didn’t command it to arise; it arises on its own. It wasn’t there before, but now it is. Therefore, it is impermanent. The absence is impermanent and turns into presence. When lust arises and mindfulness recognizes it, the lust instantly ceases. Previously there was lust, but now there is none. This demonstrates impermanence, and we can observe it.
When true wisdom arises, the mind will let go
Take it slowly, learn and practice. Engage in the three tasks. Observe the Five Precepts. Practice formal meditation, which can be Samatha meditation or insight meditation, depending on the quality of your mind on that day, at that moment. The third task is to cultivate mindfulness in daily life. Cultivating mindfulness in daily life means being aware when the eyes see forms and the mind changes. When the ears hear sounds and the mind changes, be aware. When the nose smells odors, the tongue tastes flavors, the body touches tactile sensations, the mind contacts thoughts, and the mind changes, be aware. How does the mind change? Sometimes it is happy, sometimes it is suffering, sometimes it is good, sometimes it is evil. Keep observing it. Eventually, we will see everything, both internally and externally, is not a person, not an animal, not us, not them. Everything arises and ceases completely. That is when true wisdom arises, and letting go will occur.
This morning, Luangpor inspected a member of the live streaming staff, and I said, “Do you realize that your mind has now grown up and matured?” The maturity of the mind does not depend on age. Some people may be 90 years old, but their minds are still like infants, demanding, complaining, and throwing tantrums. A mature mind is one that accepts the realities of the world. It is a mind that can embrace the truths of life to a greater extent.
Practice cultivating mindfulness to observe the body and mind. And as we observe the external world, we will see that it lacks true meaning. The external world cannot provide a reliable foundation or dependence. The mind sees it this way and disengages from the external world because it has learned about the internal world. It observes the body and mind, repeatedly seeing the three characteristics. When it looks at the external world, it appears dull and uninteresting. The external world no longer brings the same excitement and joy as before. It is filled with impermanent things, things that cannot last long, and things that are not controllable, not conforming to our desires. The mind then disengages from the world.
The mind becoming mature means it understands the world and life more. Therefore, as we keep meditating, we will grow up in terms of our spiritual mind. Our spiritual mind grows into maturity, which means understanding the world and life more. As a result, the world has less impact on us. The body and mind have less impact on our mind. The body may not feel well, may not be attractive or beautiful, but the mind remains undisturbed. The world’s impact on us diminishes. The external world surrounds us, while the internal world is the form and name or our body and mind. They affect our mind less. The mind becomes prominent, neutral, calm, observing the continuous movement of the world. Yet, the mind remains peaceful and content.
This is just one level, there is even higher than that. However, let’s focus on this level for now. Beyond that, one will see the world as mere empty phenomena and will no longer seek the mind. There will be no more questions about where the mind goes after the passing away of Arahants because it is abandoned since attaining Nibbāna. What will Arahants seek after the dissolution of the physical elements? Where will the mind go? There won’t be such feelings anymore. If there are still such feelings, one is still going to be reborn as a Brahma, as one still wants the mind to abide in immortality.
Therefore, studying the Dhamma should be done carefully, step by step. The truly skillful teachers taught. For example, Luangpu La from Phu Chor Kor Temple, once taught, “With the knower, it is not Nibbāna; Go beyond the knower (i.e. let go of the knower) until there is no designated place or reference point. If there is a reference point, it is only an approximation.” If there is a reference point, our mental state approximates Nibbāna, but it’s not Nibbāna.” Luangpu Dune said, “When seeing the knower, destroy the knower; when seeing the mind, destroy the mind, then true purity will be attained.” This is the ultimate stage. We must have the knower first. Don’t rush to destroy the knower, that would be absurd. Study the Dhamma, follow the sequence, step by step. Don’t impatiently skip stages, as skipping stages will lead to loss.
Why can some people progress so quickly? It’s because they have been practicing for a long time. They have cultivated and developed their spiritual faculties over many lifetimes and existences. As a result, even after just a brief exposure to the Dhamma, they make great strides while we are still slowly making progress. If we weren’t gradual in our approach, we may have completed our journey since the time of the Buddha and wouldn’t be here learning with Luangpor Promote. Therefore, let’s study in sequence and not be impatient.
Stage one: Keep the Five Precepts. Then, practice formal meditation. This must be done; otherwise, the mind lacks strength and is not established in awareness. And when the mind is firmly established, cultivate wisdom. In the initial stage of wisdom cultivation, we can separate between names and forms, but this doesn’t yet constitute Vipassanā. Vipassanā begins when one can see that each form manifests the three characteristics, and each name manifests the three characteristics. When we reach this stage, we have entered Vipassanā. Eventually, the mind will let go of them.
Wat Suansantidham
5 March 2023