Listening to the teachings alone is not enough; there is no way to understand. It may seem like we understand, but we cannot truly understand without practicing. We listen to the teachings to know how to practice, and then we put them into practice, making mistakes and corrections along the way. It’s okay to make mistakes, we learn from them, just like how we want to be free from suffering, we learn from things that are not good, that is learning from suffering. We want to practice correctly, so we learn from what is wrong. Doing it this way is wrong, doing it that way is also wrong. Once we know, then we won’t make the same mistakes again, because when we don’t make mistakes, then we are correct. It’s just that simple, it’s not difficult.
Today, I would like to deliver a simple Dhamma talk for those who are just starting to practice the Dhamma. The first and most essential aspect is morality. Without morality, the mind will become enslaved by defilements, and we won’t be able to resist them. As a result, we won’t be able to meditate to reduce defilements, so we lose from the beginning. Thus, we must strive to uphold morality. We should at least keep the five precepts. Regardless of the number of precepts we take, we cannot neglect the five precepts, it is necessary. Only after we have established morality can we start to train ourselves.
The practice of meditation involves two steps: cultivating a calm and powerful mind and cultivating a rooted-in-awareness mind. Cultivating a calm mind means training the mind to know when to stop and rest. Normally, our mind runs around all day, sometimes thinking, sometimes looking, sometimes listening, sometimes smelling, sometimes tasting, and sometimes feeling physical sensations. The mind is constantly running, and so it becomes exhausted, just like the body, and when it becomes tired and exhausted, it needs to rest. Therefore, we must practice calmness meditation (Samatha). When the mind has sufficient energy and strength, then it can work again.
Overcoming 5 types of hindrances with the power of Samādhi
Once the body has rested enough and regained its strength, it goes out to find food and sustenance. The mind is no different. When it has rested enough, it goes out to serve a purpose, to develop wisdom, that is to seek good things to nourish the mind. Wisdom is the finest food for the mind. In the first step, we must train the mind to know when to stop, otherwise, it will run around aimlessly all the time. When the mind becomes tired, we will feel restless, bored, exhausted, and helpless, and hindrances will arise. Hindrances (Nīvarana) can operate, when the mind has no energy.
Therefore, there are 5 types of hindrances. Kāmacchanda-nīvarana, which is the hindrance of attachment to sense pleasures in the form of sights, sounds, smells, tastes, and touches. Vyāpāda-nīvarana, which arises from aversion and ill-will towards the present experience and manifests as dissatisfaction and discontentment with the same five sense objects. Uddhacca-kukkucca means restlessness and irritation. When the mind is restless, it gets irritated. Then the mind loses Samādhi. Vicikicchā, which is doubt, where the mind keeps thinking about how to practice over and over again, causing restlessness and exhaustion. Thīna-middha, which is sloth and torpor, leading to drowsiness and lack of energy in the mind.
We must overcome these 5 types of hindrances with the power of Samādhi. If the mind has Samādhi, we can subdue the hindrances. We cannot eliminate the hindrances, but we can suppress them so that they do not become poisonous. Therefore, we must practice stopping and resting the mind. We should not let the mind wander all day and night. The way to train the mind to stop and rest is to do some form of meditation that we are comfortable with. We can do it and feel at ease. We should continue to practice this meditation over and over again. As for me, I practice Ānāpānasati and recite “Bud-Dho”. Breathe in and recite “Bud.” Breath out and recite “Dho”. When I practice this way, I feel happy, and the mind will not go anywhere.
My first practice was not just about breathing in and reciting “Bud” while breathing out and reciting “Dho“. It’s about breathing in, reciting “Bud” while breathing out, reciting “Dho“, and counting “one”. Then breathing in, reciting “Bud” while breathing out, reciting “Dho“, and counting “two”. Count numbers as well. When our minds are focused on a meditation object that we are comfortable with, just like when I was focused on my breath and reciting “Bud-Dho“, then our minds feel at ease and do not wander off in search of happiness elsewhere.
It’s like a person who is happy with their family at home. Their children and spouse are good, and they do not feel the need to wander off in search of happiness outside their home. If our minds have a meditation object, and we feel happy, our minds will not wander off in search of happiness by looking at images, listening to sounds, smelling scents, tasting food, or experiencing physical sensations. When the mind is happy, it doesn’t go anywhere. It does not wander, that is it is being a homebody. In the same way, people who are happy to be at home do not want to go anywhere else. When the time comes, they return home and feel content. In the same way, we can find a suitable home for the mind to stay comfortably. We choose our own meditation object. For Samatha meditation, we can use any object that does not strengthen our defilements. For example, we can recite “Bud-Dho,” observe the breath, or practice loving-kindness meditation. We can contemplate the Buddha, the Dhamma, and the Sangha. We can ponder good people, which is called “Devatānussati.” Or we can contemplate the tranquility – this practice is called “Upasamānussati.”
Sometimes when the heart becomes agitated, and desires are strong, we can contemplate death. We may want to become very rich, but no matter how much wealth we accumulate, we cannot take it with us when we die. Gradually, we teach our minds to contemplate that we, as well as others, will die. There is no point in getting angry with others because soon we will all die. There is no point in indulging in anything either. By gradually training our minds, it can become peaceful. We need to look at ourselves to see what kind of meditation can help calm our minds.
Appanasamādhi (Absorption concentration) and Upacārasamādhi (Access concentration)
There are various levels of tranquility. For instance, if we recite “Bud-Dho“, our mind will be somewhat calm, but not to the level of Appanasamādhi (Absorption concentration). However, if we practice mindfulness of breathing, our mind will reach Appanasamādhi at the level of Rūpa Jhāna (the form jhana). If we cultivate loving-kindness, our mind will reach Appanasamādhi at the level of Arūpa Jhāna (the non-form jhana). Loving-kindness has no form, thus it belongs to Arūpa Jhāna. Breath has a form, thus it belongs to Rūpa Jhāna. Practices of reciting mantras can induce tranquility at the level of Upacārasamādhi (Access concentration).
If we can attain Appanasamādhi, we should strive for it. When our mind truly reaches Appanasamādhi, it becomes very powerful and can remain firm for many days. Just like going into Jhana and then coming out, the mind can become powerful and remain established in awareness for several days, but not more than 7 days, because Samādhi is still of mundane quality, and it is subject to decay. However, if it is a more basic level of Samādhi, it will decay more quickly and cannot be sustained for long. So, we choose what we can do and take what is available to us. We don’t have to do what others do.
Just like Luangpor, breathe in and recite “Bud”, breathe out and recite “Dho”, counting one. I started practicing this when I was 7 years old, without overthinking about it. Luangpor Lee taught me to do it, and I did it without expecting anything to happen. Breathe in and out until the mind becomes calm, then it lets go of counting, as counting becomes a burden for the mind. Then, keep breathing in and reciting “Bud”, breathing out and reciting “Dho” continuously. When the mind becomes even more calm, it lets go of the “Bud-Dho” reciting and just be aware of the breath. When the mind becomes extremely calm, it lets go of the breath, and a bright light will appear. The mind lets go step by step and finally becomes one-pointed and truly tranquil.
Or like the practice of Metta, we keep thinking in our hearts or recite, “Mettā Guṇa, Arahanta Mettā,” feeling the loving-kindness in our hearts. But if we go to the phrase “Mettā Guṇa, Arahanta Mettā ” and focus on the phrase, we will be calm at the level of Upacārasamādhi. But if we contemplate the coolness in our hearts, our friendly feelings towards others and animals, and our friendliness towards the environment, we can contemplate the feeling of friendliness itself. We can do so with or without the phrase. This feeling of friendliness is the Metta itself.
We continue to do this, and there is no Patibhaganimitta (counterpart sign). We recite Metta mantra and feel the loving-kindness. There is no light or sound at all. Unlike the practice of Ānāpānasati, in which the mind concentrates and Patibhaganimitta or a sphere of light arises. Patibhaganimitta is a sphere of light. For example, if we observe ten Kasiṇa (objects of meditation), such as water, fire, or anything else, there will be a Patibhaganimitta. But in the practice of Metta, we feel loving-kindness in our hearts, we contemplate and may or may not recite the phrase. The mind will become concentrated and directly enter Arūpa Jhāna; it will be empty, bright, comfortable, peaceful, cool. When the mind exits the Jhāna, it will feel cool, refreshing, and happy. This is a matter of Samādhi.
If we can’t achieve Samādhi at this level, we can meditate at a lower level. We can meditate and recite short chants like ‘Buddho, Dhammo, Sangho’, ‘Buddhang Saranang, Gacchami’, ‘Na Ma Pha Ta’, ‘Namo Buddhaya’, or anything else. We can continue to recite until our minds don’t stray from the practice. Then our minds will become calm and peaceful. As our minds become calmer, a bright light may appear. We can mentally expand the light outwards or contract it to a point like the tip of a needle. All of these chanting practices will lead to Upacārasamādhi.
If you can’t do Samādhi at this level, what should you do? Do any kind of meditation. This is the last resort. If you can’t do Appanasamādhi, nor can you do Upacārasamādhi, as your mind can’t access these states of Samādhi, practice a certain type of meditation called “Khanikasamādhi“. Samādhi has three types: Appanasamādhi, which is concentration at the Jhana level. Upacārasamādhi, which is a middle level of concentration. Khanikasamādhi, which is a momentary calmness of the mind. This is the one that most of us have to use because we can’t do deeper levels of meditation.
“If you cannot enter Jhāna, cannot do Upacārasamādhi, then use Khanikasamādhi. There is nothing lower than this.”
People nowadays have shorter attention spans. Have you heard of the term “ADHD”? It means paying attention, being interested in something, not for a long time, not continuously, and changing topics in a blink of an eye. Some people are so interested in their mobile phones that they look at them all day. They may wonder if there is only one mental object involved, as they seem to be only looking at their phones. However, if they turn off their phones and just watch them, it becomes a Kasiṇa. They might achieve the level of Appanasamādhi through this. But if we look at the content on our phones, our minds will wander a lot, especially when it comes to news or information on the internet. With so much available, we tend to glance at one thing, read the headline, and then move on to something else in the blink of an eye. This is like having a short attention span that is very short-lived and stops abruptly. We can’t learn anything that requires long-term, continuous focus.
As we are in an era of short attention span, we practice Khanikasamādhi. The way to practice Khanikasamādhi is to meditate on an object and be aware of our own mind. It’s not like practicing Appanasamādhi. In Appanasamādhi, we inhale and recite “Bud”, exhale and recite “Dho”, and count “one”. When it becomes subtler, calmer, count disappears. When it becomes even calmer, breath disappears and turns into light. And so on. But in Khanikasamādhi, it’s not like that.
We meditate on an object to lure our minds to it. When our mind wanders away from the meditation object, be aware of it and keep being aware of our own mind. Then, we can easily achieve Khanikasamādhi (momentarily Samādhi). For example, when we sit and recite “Bud-Dho”, without aiming for the calmness of Upacārasamādhi. If we focus only on the words, we will attain Upacārasamādhi. Let’s make a slight adjustment. If we recite “Bud-Dho” and keep being aware of our mind. Keep reciting “Bud-Dho” and when the mind wanders off to think of something else, be aware of it. When the mind wanders away and we are aware of it, Khanikasamādhi will occur momentarily. As soon as the mind wanders away to think and we are aware of it, the movement of the mind wandering to the world of thought will cease immediately and the mind will become established in awareness for a moment. Then, the mind will wander again, and we will be aware of it again, over and over. We will achieve Samādhi, one moment at a time.
Initially, it takes a long time before we can recognize it. The mind can wander for hours before we become aware of it. We should practice every day, and eventually, as soon as the mind wanders, we will notice it. This way, we achieve frequent moments of Khanikasamādhi. Once the mind experiences Samādhi frequently, it will accumulate and become stronger, and then it can be established in awareness. However, it is still fluctuating and unstable. It cannot remain persistent for seven days like in the case of Appanasamādhi. It may only last for an hour or two. If we meditate on the meditation object and remain aware of our mind, we can attain this state throughout the day. But if we meditate on our meditation object, such as chanting “Bud-Dho” or breathing, and become aware of our mind, but stop meditating once we feel calm and relaxed, the mind will soon become restless again.
Therefore, if you want to practice Khanikasamādhi, if you want to succeed using this method as it is your last resource. If you cannot enter Jhāna, cannot do Upacārasamādhi, then use Khanikasamādhi. There is nothing lower than this. Keep meditating and being aware of your mind until your mental power increases and you can cultivate wisdom. Therefore, you must practice every day, whenever you have time. You don’t have to wait until bedtime, whenever you have free time during the day, you can do your meditation. For example, if Luangpor would like to do Khanikasamādhi, I will breathe in and recite “Bud”, breathe out and recite “Dho”, while being aware of the mind. If I would like to practice a deeper level of meditation than Khanikasamādhi, I will be aware of the breath until it subsides, and becomes Patibhaganimitta. There will be Vitakka, (initial application of attention), Vicāra (sustained application of attention), Pīti, (rapture), Sukha (bliss), and a sense of unity (Ekaggatā).
Once the mind is firmly established, cultivate wisdom, and see the Three Characteristics
We meditate on a meditation object and then keep being aware of our own mind. At first, we may not see its importance, but after consistently doing it for a period of time, perhaps a month or two, we will realize the changes within ourselves. Our mind will become powerful and established in awareness. We will have self-awareness without intention. At this point, our mind is ready to cultivate wisdom. Some people may be satisfied with just having a powerful mind, and consistent self-awareness.
In the past, there were people who spread rumors about Luangpor and liked to say that there was nothing special about studying with Luangpor Promote. Just keep observing the mind and that’s it. That is a baseless accusation. If we were to speak accurately, Luangpor taught about meditating on an object and then being aware of one’s own mind. When the mind wanders and thinks, be aware of it, over and over. Or when the mind sinks into the meditation object, be aware of it. I did not teach just to watch and do nothing else. Once the mind is firmly established, and one has self-awareness without any intention, then it is time to cultivate wisdom. If the mind is established in awareness and remains calm and still, it is like charging a mobile phone battery. You charge it until it’s full, then leave it for many days until the battery is depleted. After that, you recharge it again.
When we practice Samatha (calmness meditation) and our mind becomes powerful, we must use it. It’s like charging a battery; once it’s full, we must utilize it; otherwise, it’s a waste of time.
When our mind is firmly established in awareness, when mindfulness recognizes within the body, just observe that the body breathing is being known, the body sitting is being known. Keep observing in this way. It will be seen that the body is not us, but rather something our mind is aware of. If we continue to observe and become skilled at it, we realize that not only our body but the whole world is not us. It’s just something our mind knows. The universe with countless stars is not us, but something our mind is aware of.
When the mind is firmly established in awareness and mindfulness recognizes the body, it will be seen that the body is not us. The body is impermanent and cannot be endured forever. The body is not us. If the mind is firmly established in awareness and mindfulness recognizes Vedanā (feelings), which are pleasant and unpleasant sensations in the body, wisdom will arise. It will be seen that the body is one thing, pleasant and unpleasant feelings in the body are other things, and the mind that knows them is yet another. Once we have some basic wisdom, we will see more clearly that feelings of pleasure and unpleasure in the body are not ours. They are temporary and can change at any moment.
For instance, when we are in a hot place, let’s say we are working in front of a machine, it’s hot. When we finish work and step out of the room, outside the factory, the weather is cool, as it is winter. But inside the factory, it’s still very hot. Going from a hot place to a cool breeze, oh, it feels so happy and relaxing. It turns out that being in cold weather for too long makes it difficult to breathe, causing a runny nose and discomfort. So, Vedanā is impermanent. Sometimes it manifests as happiness, sometimes it manifests as suffering within this body.
As you observe continuously, you will see that Vedanā is not constant. Happiness in the body is not constant, and suffering in the body is not constant. You can’t command happiness in the body, and you can’t forbid suffering in the body. When we sit like this, at times it becomes painful, at times it becomes weary, and at times it becomes itchy here and there. We can’t command or control it. In this way, we begin to see the physical Vedanā that it is not constant, that it cannot endure in any particular condition, and that we cannot force it. This is called practicing Vipassanā (insight meditation), cultivating wisdom, and seeing the Three Characteristics.
If our Samādhi is not sufficient, Luangpor advise us to observe mental Vedanā (feelings)
Alternatively, we can also observe mental Vedanā. Practicing meditation by observing mental Vedanā is relatively easy. On the other hand, practicing meditation by observing bodily Vedanā requires a significant amount of Samādhi power. If our Samādhi is not strong enough, when we attempt to observe bodily Vedanā, it quickly becomes unbearable. For instance, when we visit the dentist for dental treatment, if our Samādhi is not strong enough, oh, it hurts. It becomes so uncomfortable that the mind is agitated and the body becomes tense and rigid. But if we have strong Samādhi, even when the dentist treats our teeth, we stay with our breath, stay with “Bud-Dho” chant, and don’t feel much pain. Therefore, we can go through bodily Vedanā if our mind has sufficient Samādhi.
But if our Samādhi is not sufficient, Luangpor would like to advise us to observe mental Vedanā (feelings). Observing mental Vedanā is not difficult. Right now, our mind is either happy, or it is suffering, or it is neutral. These are the only three possibilities. We need to constantly observe our mind. Is it currently happy, suffering, or neutral? Practice to observe it. If our mind is firmly established in awareness and energized, when mindfulness recognizes mental Vedanā, we will see that it is not permanent. It arises and then subsides. The happiness in the mind can disappear in an instant. Suffering in the mind, if observed correctly, will immediately cease. However, the happiness in the mind sometimes disappears upon observation, and sometimes it doesn’t. But suffering in the mind, when observed, immediately ceases. Why does it happen like this?
When our mind is happy, it has two qualities. One is a mind with sensual desire (Kāmarāga), and the other is a mind in a wholesome state. For example, when we listen to the Dhamma teachings, our mind becomes joyful and expansive. We look inward, and we know that the mind is happy, it is joyful and expansive. It doesn’t necessarily have to cease because this particular mind is in a wholesome state. On the other hand, our mind can also become expansive because we indulge in sensual desires, and we can bring a woman along. Oh, our mind is happy! But if we bring mindfulness into it, the happiness arising from indulging in sensual desires and the mind that indulges in such desires immediately cease. Because that happiness arises in conjunction with sensual desire.
Happiness arises in two forms. One arises in conjunction with sensual desire, but if mindfulness arises and cognizes it, it ceases immediately. The other arises in conjunction with a mind that is virtuous, and once known, it doesn’t necessarily cease. As for our mind dwelling in Jhāna, abiding in Jhāna, knowing this, it can remain for days without ceasing. As for the mind that experiences suffering, the mind of suffering always arises in conjunction with anger. Therefore, when we experience suffering, we must know immediately that the mind is unvirtuous. The moment mindfulness arises and recognizes that the mind is unvirtuous, it ceases immediately. For instance, when we are angry and we become aware that we are angry, the anger will cease immediately. The suffering in the mind that is present will gradually decrease and eventually cease.
Therefore, let’s observe the mental Vedanā gradually. If mindfulness arises, the Vedanā that arises together with unvirtuous states will subside, but the Vedanā that arises together with virtuous states doesn’t necessarily subside, especially if it is accompanied by equanimity. Equanimity can remain for many days. If the mind enters Jhāna, when it exits Jhāna, equanimity can be sustained for several days. We observe it gradually, whether the mental Vedanā arises together with virtuous states or arises together with unvirtuous states. It is all impermanent, never permanent. Whenever we listen to the Dhamma, our minds become joyful and expansive. But when we listen to other things, departing from listening to the Dhamma, our joyful minds become extinguished, changing according to the contact of mental objects.
Therefore, all these various Vedanā are all impermanent. All these mental Vedanā cannot be controlled. We cannot command the mind to be happy at all times. It is impossible to prohibit the mind from experiencing suffering. If we try to prohibit it, it may last for a moment, but eventually suffering will arise again. The fact that it cannot be prohibited and that it is beyond our control is called Anattā (beyond control/non-self). The fact that we perceive its presence and then its absence is called Aniccā (impermanence). When we are experiencing happiness and then it disappears, when it is present and then absent, this demonstrates Aniccā. We observe gradually. By observing the body, we see that the body is suffering and that it is not us. When the mind is firmly established in awareness, and mindfulness recognizes bodily Vedanā, we see that it is impermanent (Aniccā), suffering (Dukkha), and Anattā. When the mind is firmly established and mindfulness recognizes mental Vedanā, we also see that it is impermanent (Aniccā), suffering (Dukkha), and Anattā.
Dhammānupassanā
And if the mind remains firmly established and recognizes virtuous and unvirtuous states that arise in the heart, we will see that all these virtuous and unvirtuous states are impermanent, suffering, and Anattā. For example, when we are angry, the mind is unvirtuous as it is with anger. When the mind is abruptly established in awareness, and mindfulness recognizes the anger, the anger will subside immediately, indicating its impermanence. But then, if we start thinking negative thoughts again, the anger arises once more. Now we see it—ah, we didn’t intend to be angry. The mind itself can concoct and embellish the anger. And once the mind has embellished the anger, the anger returns to embellish (agitate) the mind, making it restless like a mad dog, roaming and causing turmoil here and there.
We have mindfulness, and having a firmly established mind means having Samādhi. When mindfulness is aware of virtuous states or unvirtuous states, what do we see? We see that even virtuous states are impermanent. Unvirtuous states such as greed, anger, and delusion are also impermanent. We cannot command the occurrence of virtuous states; it is beyond our control. Similarly, we cannot forbid unvirtuous states; it is also beyond our control. Sometimes, we see their Aniccā (impermanence) and sometimes, we see their Anattā. Just observe what you can see. There is no need to struggle or try to see what you can’t. It’s not like, uh… the teacher sees Anattā and we must also see Anattā. No need.
Practice like this continuously, and then we can examine in more detail. Our own mind, at times, becomes virtuous and at times becomes unvirtuous. It can’t stay fixed. Sometimes, our mind is overwhelmed by hindrances, and other times it is not. Sometimes, the mind is good, mindful, and sometimes it is not. Sometimes, the mind is diligent, while at other times it is not. Sometimes, it is lazy and restless, while other times it has Samādhi. Sometimes, it is restless, while at other times it is calm. Sometimes, it is shaken. Sometimes, it is equanimous, and sometimes it is not. We observe and become aware. This is when we step up towards contemplation of Dhamma (Dhammānupassanā). Then, we see various hindrances. Sometimes, a particular cause leads to the arising of a hindrance, and when that cause is absent, the hindrance subsides.
The Seven Factors of Enlightenment (Satta Bojjhaṅgā) are excellent wholesome virtues. It starts with mindfulness, mindfulness also falls under the Three Characteristics (Tilakkhaṇa). Thus, we need to practice to develop frequent mindfulness. Dhammānupassanā is not just knowing that there are states of merit and demerit. We delve deeply into the roots and understand their causes. For instance, what is the cause of each hindrance? What is the cause of each of the Seven Factors of Enlightenment? For example, mindfulness arises from repeatedly observing mental states until the mind becomes accurately aware. When any form or non-form appears, mindfulness instantly recognizes it.
Mindfulness in the Seven Factors of Enlightenment (Sati Sambojjhaṅgā) arises not for the purpose of driving without accidents or speaking without mistakes. That is not mindfulness in the Seven Factors of Enlightenment. Mindfulness in the Seven Factors of Enlightenment is mindfulness that is developed for the purpose of understanding, for the purpose of liberation from suffering. Dhamma investigation in the Seven Factors of Enlightenment (Dhamma Vicaya Sambojjhaṅgā) arises from what? It arises from hearing, listening, and contemplating the Dhamma. Then the mind becomes familiar with various aspects of the form and non-form, from the perspective of the Three Characteristics. Effort in the Seven Factors of Enlightenment (Viriya Sambojjhaṅgā) arises from what? It is a diligent effort, not for the sake of goodness, happiness, or tranquility, but for the purpose of liberation from suffering, for the reduction of defilements, and for the purpose of understanding.
When it comes to Dhammānupassanā (Dhamma contemplation), it means looking deeply and penetrating to the very cause of each Dhamma element. This can be a bit challenging, but one day, when we continuously observe the body, observe feelings, and observe the mind, it will lead us all to Dhammānupassanā. And the most detailed Dhammānupassanā is the seeing of the Four Noble Truths and the seeing of Paṭiccasamuppāda (dependent origination), just like Prince Siddhartha, who attained enlightenment through Dhammānupassanā, by contemplating on the truth, which is the seeing of the Four Noble Truths. The Buddha said, “The Foundations of Mindfulness (Satipaṭṭhāna) is the sole path to liberation.” He himself attained liberation through the cultivation of mindfulness. Some may argue, “Oh, the Buddha possessed perfect spiritual faculties; he didn’t need to cultivate mindfulness.” However, he stated that it is the only path, with no alternative routes available.
If it is said that Prince Siddhartha did not cultivate mindfulness and yet attained enlightenment, it would indicate the existence of a second path. Therefore, his words would not be applicable. When mentioning Prince Siddhartha, we need to be cautious when reading his biography. During the early evening, he sat in meditation, practicing Ānāpānasati (mindfulness of breathing). Once the mind became tranquil and gained strength, he attained Appanasamādhi (deep absorption in meditation). He recollected past lives because of this. Hence, some may say, “Oh, Prince Siddhartha attained enlightenment by practicing Ānāpānasati.” It is not by practicing Ānāpānasati that he attained enlightenment.
Prince Siddhartha practiced Ānāpānasati, then he recollected past lives and realized it was not the path. Then, he observed various beings dying and being reborn, and discovered it was not the path. That was the result of Samādhi, the power of Samādhi. And as for his attainment of enlightenment, it was because he turned to investigate the Paṭiccasamuppāda (dependent origination), i.e. if what exists, suffering exists. Jāti (birth) is when the mind reaches out to grasp the eye, ear, nose, tongue, body, and mind. As soon as the mind grasps, suffering arises immediately. He gradually observed in this way, descending down to Avijjā (ignorance), which is the lack of thorough understanding of the Four Noble Truths. Therefore, if someone asks us how Prince Siddhartha attained enlightenment, we must answer that he used Dhammānupassanā, contemplating on the truth, and he realized the Noble Truths.
In the same way, let’s practice gradually, step by step. The first step is to meditate on a meditation object and be aware of our own minds. As we continue this practice month after month, our minds gradually become more established in awareness. Take, for example, the monks who reside with Luangpor. When they were laypeople, they thought, “Oh, we diligently practice meditation.” However, when they live with Luangpor, they still need to learn about Samādhi. Some individuals take one month, others two months, three months, three years, or even seven years, depending on the strength of their spiritual faculties. Nevertheless, we must continue practicing until our minds become firmly established in awareness. Once our minds are firmly established in awareness, we can further develop wisdom. To achieve a firmly established mind in awareness, we need to meditate on an object of meditation and constantly be aware of our own minds.
Some individuals have special characteristics that enable them to meditate on subtler objects of meditation. For example, I told some monks to contemplate bones, to keep practicing until they can see the bones. Seeing the bones means seeing mental image, and they use this mental image to practice Samādhi. They keep contemplating the bones continuously. Initially, they think repeatedly and contemplate the bones until they actually see them. When they close their eyes, they see the bones. Then, as they continue seeing further, gradually, the bones become clearer and clearer. Eventually, their minds encompass the attainment of Appanasamādhi, and they become fully absorbed in it.
In the past, there was a disciple of Luangpu Dune named Luangpor Ngan. Luangpor Ngan has been gone for a long time. Luangpu Dune didn’t teach everyone to observe the mind; he taught his disciples according to their individual tendencies. He taught me to observe the mind, while he taught Luangpor Ngan to observe the bones. During walking meditation, Luangpor Ngan would see the body walking. At first, he observed the physical body. He saw the body walking back and forth, and then his mind became absorbed, attaining Samādhi, and becoming powerful. Then, he could see through his flesh; as if he had better eyes than the rest of us. He could see through his flesh and see his own bones. And during walking meditation, his mind created more images. There was a bone structure in front, on the right, on the left, at the back, and in the middle, which were the bones of his own body, and the other four images were mental creations. When he walked anywhere, the bones surrounded him. If someone with divine eyes saw it, they would be startled, thinking there were ghosts or something. But this is a matter of meditation.
Most of us engage in practices like Ānāpānasati meditation. In this era, most people don’t reach the level of Jhāna. Luangpor only emphasizes attaining Upacāra Samādhi (access concentration). Even this level of concentration sometimes takes several months of practice because our minds are usually restless and easily distracted until the mind becomes firmly established and gains clear awareness of the body and mind. It takes time, and we often accumulate worldly distractions for many years before we earnestly seek liberation through meditation. The mind is accustomed to being caught up in the world. Therefore, even though one has become a monk, it still takes time. Many people spend months, typically around three months, if they are not resistant or have never developed a strong concentration habit during meditation.
If you have ever developed a strong concentration habit during meditation, you are adept at focusing. Those who have practiced meditation incorrectly find it difficult to correct. Sometimes it takes years to fix. Once your Samādhi is correct, don’t waste it. Just be aware inwardly. When the body moves, be aware of it. When the mind moves, be aware of it. Then, you realize that the body is not you, the mind is not you. There’s only the impermanent, the suffering, the Anattā of both the body and mind. If you’re skilled at observing the body, then observe it. If you’re skilled at observing the mind, then observe it. For some people, after observing the mind for some time, their Samādhi weakens. When Samādhi weakens, they can’t observe the mind. Luangpor then advises them to observe the body. Be aware of the body breathing out, be aware of the body breathing in. Be aware of the body standing, walking, sitting, lying down.
Continuously be aware, and the mind will become calm. When the mind is calm, it will start to observe. The breath comes and goes, the mind escapes and starts thinking, and then it realizes. The mind escapes and starts thinking, and then it realizes. At this point, the mind begins to establish itself in awareness. When the mind is calm and established in awareness, the cultivation of wisdom begins. If you’re inclined to observe the body, you will see the Three Characteristics of the body. If you’re inclined to observe the mind, you will see the Three Characteristics of the mind. Don’t abandon the body because there are moments when our Samādhi is not sufficient, and we cannot observe the mind. Direct your attention to observing the body instead of thinking that you can’t observe the mind and stopping the practice. No. The phrase “stopping the practice” does not exist in the practitioner’s framework. We must persevere until the end.
I thought I would teach something easy. Was it easy? Asking for people’s opinions only brings confusion. I don’t know if it’s easy for you. But most of us can grasp its essence. If someone listens to Luangpor for the first time and instantly understands, well, they must be one of those gifted geniuses from above. But for the rest of us, we need to listen again and again. Back in the day, there were no CDs. We had cassette tapes. There was a woman living in Rayong with her husband. She had a rolled-up cassette tape. She listened to it, played it over and over, and it was recorded by herself. She requested to record it and she then listened to it repeatedly. As the tape kept playing and became stretched, her mind awakened. It wasn’t because of the tape itself. While listening, her mind suddenly understood. It realized, “Oh, meditation is not something we force upon ourselves. It transcends the realm of thoughts and dreams. The mind becomes awakened.” Thus, sometimes, it takes time.
Hence, it is quite rare to come across individuals who can grasp the teachings after just a brief moment of listening. Our accumulated spiritual faculties may not be sufficient for such quick understanding. It is not something that comes easily to most of us. During the time of the Buddha, some individuals could attain the state of Arahants or become stream enterers after listening briefly. However, for us, repeated listening is necessary, even up to a hundred times. If we are able to attain the level of stream enterer, that is already a great merit. Continue your practice and keep listening repeatedly. The Media Fund Foundation offers Dhamma teachings through various platforms such as live streams, YouTube, Facebook, and Dhamma.com, where you can watch and listen repeatedly. If you don’t fully understand something after one viewing, you can listen to it multiple times. Rest assured, your understanding will gradually develop.
Many people whom Luangpor met had never encountered me at the temple. They had never been to the temple before and had never met Luangpor in person. Luangpor went to various places, and they came to meet me. They said they listened to CDs and watched YouTube videos, and then they were able to practice. Their minds became firmly established in awareness. They could separate the aggregates and saw the aggregates manifested the Three Characteristics. The number of these individuals are countless. There are so many of them. Just by listening to CDs and watching YouTube videos, they are able to practice. It’s a matter of being patient and gradually observing the truth.
Rules to comply before publishing Luangpor’s Dhamma
Currently, Luangpor has noticed that some people take excerpts of Dhamma teachings from Luangpor’s Dhamma talks, mostly from Dhamma.com. It’s not a big deal. They upload them on their own YouTube channels. There are so many of them. However, Luangpor requests that they adhere to the rules. One rule is to specify the source and date of the teachings. Luangpor emphasizes this because there have been instances in the past where the teachings of many teachers were confused and mixed up.
They claim that this is the teaching of Luangpu Mun and sometimes of various other teachers, without any reference or source. They simply make it up on their own. There are even instances where they claim, for example, “Somdej Toh’s teachings on COVID,” how is that possible? Or when they say, “This is Luangpu Thuad demonstrating Dhamma,” we instantly understand that it’s not Luangpu Thuad. The language used by people from Ayutthaya is not the same as the language used in this era.
And if there is no reference or source, later it will become confusing. We won’t know the context of Luangpor’s teachings or their origins. Sometimes, in one excerpt, Luangpor instructs us to do something, while in another excerpt, Luangpor instructs us differently. If we only listen without referencing, we won’t understand the context, and it will lead to confusion. ‘Why do Luangpor’s teachings contradict each other? It’s contradictory!’ Therefore, if you want to propagate Luangpor’s teachings, it’s fine, but please adhere to the rules, provide references, and refrain from expanding on them. Do not add any explanations.
When you take teachings from teachers and attempt to provide further explanations, it often becomes distorted because you explain it based on your own understanding. Therefore, if you wish to use it, do not alter it. If you wish to excerpt a portion, that’s fine as long as you provide a reference and refrain from expanding on it. Sometimes, individuals make claims about being associated with me or other teachers, but in reality, they are using it as a means to propagate their own teachings. They employ my teachings to attract people to their pages or channels, in order to disseminate their own dhamma. This should not be done. If you wish to propagate your own teachings, you are free to do so, but refrain from associating it with my teachings, as your teachings differ from mine. This leads to confusion and perplexes people.
And if such cases arise, the Media Fund Foundation possesses the copyrights because Luangpor has granted the rights to the Foundation. If they comply with the rules, the Foundation is fine with it. However, if they violate the rules, the Foundation, as the copyright holder, has the right to manage and object to it. If they fail to comply, the Foundation can report it and have the channel shut down. Otherwise, it would be a violation of copyright. Let’s understand it this way. It’s not about being possessive of the Dhamma, but rather, we simply don’t want the Dhamma to be misunderstood or confused.
Wat Suansantidham
28 January 2023