In Dhamma practice, we must see the phenomena. Otherwise, we haven’t grasped the essence of practice yet. There are two kinds of phenomena: physical and mental. We must see them; otherwise, we’ll just end up thinking. The word “see” is like opening our eyes. Then, we see things without trying. See whatever there is to see. It’s so simple that it’s hard to believe. When we think about Dhamma practice, we think we need to do something. But everything we think is an exaggeration. Just see the body as it is. See the mind as it is. What could be difficult about that? Just see with a normal mind. Don’t be greedy or eager to see clearly. Don’t try to see it all the time. That’s too deliberate and stressful. Simple becomes difficult because we don’t realize how easy it is. It is as if there’s nothing to it.
Someone once asked Master Wei Lang or Master Huang Po, probably Master Wei Lang, about the method of practice. The Master replied, “Just open your eyes, wake up, and see the phenomena as they are.” Don’t force the mind into a certain state. Don’t try to make the mind still and quiet before seeing. Simple becomes difficult if we force the mind to remain still and get stuck there. Some people can correct it, while others can’t. They’ll have to wait for Metteyya Buddha to help them. Therefore, in meditation, we must grasp the key principle firmly before we can develop wisdom.
Grasp the key principle firmly before we can develop wisdom.
What we call “phenomena” can be physical or mental. Nirvana is another phenomenon, but we can’t see it yet. So, don’t worry about it for now. When we want to calm our mind, we observe a phenomenon, such as the breath. See air flowing in and out of our noses. If our mind is too restless, we can tie it by focusing on the details of our breath. For instance, we notice the breath going in deeply and coming up slowly. We can focus on certain points along the path, and we can set as many points as we wish. But once skilled, there’s no need to waste time and effort watching different points. We just stay at our nose. Watch the breath going in and coming out from the nose. Watch the air that is flowing in and out.
The air is an element- the wind element, a physical phenomenon. When we observe a physical phenomenon continuously, the mind becomes calm. The principle of calming the mind, or samatha meditation, is to observe a single object that brings happiness. If we don’t like watching the breath, we can watch other mental phenomena. For example, when our mind is happy, unhappy, or neutral, know it as it is. See the changes in our feelings relaxingly. If we pay attention to the physical or mental phenomena, we will achieve calm meditation. But if our mind is stable, we can advance further to vipassana meditation. If we simply observe the flowing breath, that’s calm meditation. But if we observe that the wind element is known and the mind is the knower, this is starting wisdom development. It’s separating the physical, the element of wind, from the mental phenomenon- the mind that sees the wind. This is starting wisdom development, but not yet vipassana.
We continue to observe that the wind is impermanent. It flows in and out constantly. We still see it with some thought involved, but this is a bit higher level than before. It’s not just watching the breath; it’s seeing that it’s transient and impermanent.
The breath is not us. The breath is not a person, not an animal, not us, not them. But if there’s still thought involved, it’s only initial wisdom development. Next, when we realize that the body is breathing air, it can realize by itself that – Air is not a person, not an animal, not us, not them. There is only impermanence and uncontrollability. This is vipassana. We haven’t reached vipassana yet if we’re thinking about the three characteristics. Because vipassana means “to see“- to see correctly, to see clearly.
So, we must see the phenomena when we practice vipassana. Otherwise, we can’t practice it yet. It’s not thinking or focusing on the phenomena. Focusing on the breath is calm meditation. If we think that the breath is under the three characteristics, it can calm the mind, and it’s samatha meditation. So, we must see that the wind is impermanent and not a person, not an animal, not us, not them. I’ve been using the wind element as an example, but all others are similar.
In my case, I started practicing in 1959, but I only focused on calmness. It wasn’t until 1982 that I started wisdom development. I went to pay respect to Luangpu Dule on 6 February 1982. After meeting him, I told him, “Luangpu, I want to practice.” “Luangpu closed his eyes and went into meditation, checking my background. He didn’t say anything. So, I just sat there waiting. I just met him for the first time, and he was already 95 years old then. So, I thought, maybe he finished his meal and just fell asleep. After more than half an hour, he opened his eyes and taught me, “Practice isn’t difficult. It’s only difficult for those who don’t practice. You’ve read a lot of books. From now on, read your own mind.”
The verb here is “read”. It refers to reading one’s mind. So, I develop wisdom by reading my mind. I was aware of my mind whenever it’s happy, unhappy, or neutral and when it is wholesome, or when it is angry, lustful, or lost. Initially, when I observe the angry mind, my mind sinks in to see anger. If we observe something such as anger and the mind sinks into the anger, this is not yet true seeing. Later, we notice that the mind sinks into anger. With the strength of the concentration we have developed, the mind detaches from anger. The mind is one thing; anger is another. They are two separate entities. This is already initial wisdom development.
Then, see that anger comes and goes. Previously it was not present, then it comes, and then goes away. This is impermanence. Also, see that the mind gets angry and stops getting angry by itself and is uncontrollable. This is non-self. This is seeing correctly. See that anger is impermanence, suffering, and non-self. When greed arises, we also see that it’s impermanence, suffering, non-self. Delusion, such as the mind getting lost in thinking, is also non-self. Once we see it, it goes away.
I develop wisdom by observing mental phenomena, but this requires a stable mind rooted in concentration. All those years I spent practicing calm meditation as a kid weren’t wasted. It built a foundation for my mind to become awakened, joyful, and knowing, but I didn’t know how to develop it further. In 1959, I went to learn from Luangpor Lee. He taught me to breathe in, noting ‘Bud,’ breathe out, noting ‘Dho’, and count 1-2-3 and so on. I practiced accordingly and my mind calmed down, but it also went to see outside. But then I realized that it was useless and dangerous. What if I see a ghost or see hell? At that time, I was still a kid and was afraid, so I didn’t let my mind wander outside. I would be aware of my mind before it followed the light outside, and then it became stable.
At that time, I was still a kid and didn’t know about the stable mind. It wasn’t until I was 10 years old that I truly experienced the stable mind. A fire broke out near my row house. I saw the smoke, the flames, and people running away. I panicked and started running to tell my father. On the first and second step, I was still in shock. But on the third step, my awareness kicked in. The shock and fear broke apart. My mind became stable. It awakened and became the knower, no longer lost and startled. I then calmly walked to tell the adults that the house next door was on fire. Then, I saw other people panicked, but my mind was like an outsider, observing the unfolding scene. This was the state of the stable mind. It arose automatically, not something I forced.
Afterward, I came to learn wisdom development with Luangpu Dule. At first, when I saw happiness with a stable mind, I was not neutral and was glad to see happiness. Later, I would be aware when my mind had gladness, then gladness disappeared, and my mind became both stable and neutral. When suffering arose, my mind disliked it. But when I was aware of the dislike, the dislike disappeared, and my mind became stable and neutral. When my mind was stable and neutral, I could see the phenomena as they truly were. I was able to see all phenomena arising, existing, and distinguishing with the neutral and stable mind. I saw it for some months, and I understood that everything arises and extinguishes. There’s no true self.
When I traveled to meet the masters, I went with a stable and knowing mind. Several masters who met me called me ‘knower’ without knowing my name. Luangpu Sim called me ‘knower’ when I met him and I didn’t have to ask anything, he would guide me. “Knower, don’t do this, but do this to be correct.” He would say something like this to me. So, having a knowing mind is critical. It is the mind with right concentration. As for the mind that is lost in thoughts or lost in focus, what can it do? Such a mind creates existence, suffering and pain for itself. Therefore, it’s critical to practice for the stable mind.
Ways to train for the stable mind
There are 2 ways to train for the stable mind. The first is through jhana with the right concentration – with mindfulness. In the 2nd jhana, the knower mind will appear clearly.
In the Tripitaka, they call this state ‘oneness.’ Some scholars translate this as concentration. But momentary concentration and access concentration are all concentration already. But this ‘oneness’ is in the 2nd jhana, and they translate this as concentration because they can’t distinguish it. The state of oneness is where the mind is one, upright, stable and clear. It is one, and not two, meaning it doesn’t sway or get lost, it doesn’t swing up and down. So, we have to practice for this stable mind.
If we can’t get into jhana, there’s another way, which is through momentary concentration. This way, we can also get the stable and knower mind. Some masters teach us to meditate and be aware whenever the mind goes away. At first, it takes a long time. For those who don’t meditate, their mind gets lost once a day, from waking up to sleeping. But for meditators, when our mind goes away, we will be aware of it. Then it’ll go away again. Keep being aware of the lost mind and the knower mind will arise frequently, while the duration of the lost mind will be shorter. As I started practicing, sometimes I only had a few knower mind in a day; the rest were lost, but I kept practicing. Finally, the knower mind became stronger. It appeared very frequently, and my mind had more power.
Some of you practice well, and your mind has enough power to be aware without intention. But your mind will not be powerful for more than 7 days. Mostly it’s pretty short because it doesn’t have enough power. So, we have to practice and be aware when our mind goes thinking. Practice whenever we have time. Don’t wait until bedtime to start practicing. In our daily life, whenever we’re idle or waiting, watch our body and mind. Be aware whenever our mind goes away. Whenever we have 5-10 minutes, meditate. Don’t waste all your free time on your mobile phone.
Previously mobile phones were simple, and they couldn’t do much except some simple messaging. Luangta Maha Bua called old phones ‘Devadatta’. If he had met today’s phones, he wouldn’t have known what to call them as he already called the old ones ‘Devadatta.’ Modern mobile phones can easily destroy mindfulness. When I go outside, I see that even motorcycle drivers use their phones while driving and only look at the road occasionally.
Therefore, train yourself and be mindful. Choose a meditation technique and practice it. When your mind wanders, be mindful of it. Train often, and your mind will become stronger and more stable. Many of you have practiced and come to report your progress to me with good, stable minds. But then, a day or two later, everything falls apart. Why is this? Because their concentration is still not enough. Be patient and persistent. Don’t just achieve stability for a fleeting moment; this is not enough time to develop wisdom. Practice until your mind becomes the knower. Only when your mind is truly stable can you truly develop wisdom. When your mind is stable, sensing the body will reveal that it is something known. The mind is the knower, and the body is known.
For example, now we are sitting. See that the body is something known. It is not the mind. The mind is the one who sees it. See that the sitting body is not us. It is just a collection of elements. It is like a robot placed on a chair. We can realize that it is not us. It is not a person. It is just like a robot. If our mind is stable, we will see that this body is not us. However, if you hear me say that the body is not us and you keep thinking that it’s not, this is not yet vipassana. If our mind is stable, we don’t need to think. We see clearly in front of our eyes that it’s not us.
Pleasantness and suffering arise in the body. Notice if you’re experiencing any itching. As I mention the word “itching,” suddenly, your mind focuses on the itching sensation. Some people also start to feel hot. Previously you were listening and forgot your bodily sensations. When our mind is stable, we will see that the body and the itching sensation are two separate things. The body exists first, and then the itching intrudes. When we scratch, the itch subsides, but the body remains. Therefore, the body and the itching are two distinct entities. Both the body and the itching are something known by the mind. They arise, exist, and then pass away. We will see that the body is not a person, not an animal, not us, not them. It is just a physical phenomenon. Itching is not a person, not an animal, not us, not them. It is a sensation, a mental phenomenon.
When we feel pain or soreness, we see the body as one thing, the pain or soreness as another, and the mind that knows as yet another. The body is not the mind, not the pain or soreness. The pain or soreness is not the body, not the mind. The mind is not the body, not the pain or soreness. We gradually separate the aggregates, and each aggregate is not us. Happiness and suffering can arise not only in the mind but also in the body. Sometimes, when we are sitting and thinking about something, we forget our body and don’t even notice when a mosquito bites us. If we are thinking about our girlfriend or boyfriend and our mind is full of joy. Non-meditators will get lost in this happiness.
But for meditators, we see that happiness arises in our mind. We can further see that happiness in our mind differs from pleasantness in the body. It’s also not the body. And the mind is the knower. Keep separating them. When vice and virtue arise, see them in the same way. When anger arises, see that anger is not the body. It’s also not happiness/suffering in the mind or the sensation in the body. Anger is a separate phenomenon that has arisen. Where does it arise from? It arises from the center of our chest. The center of our chest is the birthplace of many mental phenomena. There’s a word –“Hatai” and “Hatai-Rupa” which people usually translate as the heart. The definition of “Hatai-Rupa” is the birthplace of many mental phenomena.
Some scholars thought that Hatai means the heart, so the heart must be the birthplace of feelings, vice and virtue. Actually, Hatai here doesn’t mean the heart, it means – center. So, it is the center point. It’s the place where mental phenomena arise, it’s that location. If Hatai means the heart, when someone changes their heart, then their personality would change, but it doesn’t. So, it means the center point, where phenomena arise.
Has anyone seen anger arise? If it is a strong anger, it goes on top of our head, controlling us. When love arises, it also rises to our head. But if we are aware of it, it will dissipate away. Whenever lust, anger, or delusion reaches our head, the defilement completely controls our thoughts and emotions. The brain has become a tool, an accomplice of defilement. But if we have mindfulness to see the defilement, it will disappear. It will not have the chance to control our thoughts, speech and actions. But if it reaches our brain, it will be able to control our thoughts.
Practicing for the stable mind and then separating the aggregates.
Finally, we find that there is no self
When our mind is stable, we can see anger arising by itself, without our intention. Greed also arises without intention. Once anger arises, we can’t order it to go away. Seeing that it arises by itself and not in our control. This is seeing the non-self characteristic. This is doing vipassana. Seeing that the mind wasn’t angry, but now it is. The angry mind is also impermanence; previously, it was angry, but now it’s not. We can see that both the angry and non-angry minds are transient and impermanent.
See that both the angry and non-angry minds arise and disappear. It comes and goes, always in a state of flux, and it arises from its cause. For example, if we encounter a negative stimulus and think in the way of anger, then anger arises. It has its way of working autonomously. It is not us. When the mind is in love, gets angry or sad, we can’t order it to stop. This is the non-self characteristic. Therefore, we must see the true nature of things. If we see the nature of physical phenomena, we will see that the body is not us, not ours. It is impermanent, just a collection of elements, with elements flowing in and out. This body is suffering. It is always under stress. Breathing in is suffering; breathing out is suffering. Whether we’re sitting, standing, walking, or lying down, suffering is always present. If we see this, this is vipassana. If we just think about it, it is not yet vipassana.
If we look at mental phenomena, there are sensation (vedanā), mental fabrications (saṅkhārā), memory/cognition (saññā). The last one is a bit complicated. Memory is understandable, but cognition is difficult to understand. Memory is simple, we remember that this is green, this is red, this is a tree, this is a dog, this is a person named so-and-so. Is memory permanent? No, it is not permanent. Some people get Alzheimer’s and forget everything. You don’t have to have Alzheimer’s. Have you ever seen a friend’s face and couldn’t remember their name but then suddenly remembered after a while? Sometimes we want to remember someone who has harmed us, but couldn’t. So, memory is impermanent. Sometimes we can’t remember, but sometimes we can remember things more than 10 years ago.
Another type of memory is remembering symbols. For example, we can remember red and green light, this is the first step. Then, we can remember that the green light means go; this is from memory. And sometimes we can remember, sometimes we can’t. However, cognition is more complex and has 2 kinds: correct and incorrect. Laypeole always have incorrect congnition. They have māna, which is the defilement of holding on to one’s self. There are many defilements that lead people to incorrect cognition, such as self-doctrine clinging (attavadupadana). Incorrect cognition leads to wrong thinking and then wrong belief. These are distortion of cognition, distortion of thought, and distortion of view.
We need to separate the aggregates. This is called the “analytical method” -separating into parts. The body, suffering and happiness, vice and virtue, and even the mind itself is not us. All are uncontrollable; all arise and go away. When we separate them, we find that there’s no us. This is the analytical method. The analytical method is separating our self into its parts to find out that each part is not us. It’s as if we have a car and we separate it into its components. The wheels are not the car; the steering wheel, the body, the wires, the screws, etc., are all not the car. Finally, the car disappeared. There is no car.
This is similar to our case. We can separate our ‘self’ into the physical, sensation, memory, fabrication, and consciousness. Finally, we find that there is no self, the same way that we separate a car. But this time, we’re separating our self. This is the analytical method or ‘Vibhaj’ according to the Pali language. Once we’re able to separate the parts, we find that there’s no self.
Practice by watching the 3 characteristics.
Finally, wisdom is going to develop.
To see the phenomena, we need to see them with the stable mind, so we need to practice. When our mind is not stable, we can mistake the body as us. But if it is stable, we can see the body is just a physical entity. We see that there is sensation (vedanā) in the body and the mind. There’s also memory and good and evil fabrication in the mind. Finally, we see that the body is impermanent, under pressure to break, and is not us. We also see that sensation arises, exists, and extinguishes. It is uncontrollable and non-self. We need the stable mind to see this; otherwise, we’re just thinking.
All fabrications, whether good or evil, are impermanent. Anger is temporary. Love is temporary. The vow to love forever is impossible. We don’t have to look at forever; when we’re with our lover but turn around to eat and focus on the food, we already forget our lover. See, love is so short; the so-called eternal love is just momentary because eternity doesn’t exist. There are only names like ‘Immortal City’, but in reality, there is nothing immortal. Everything arises and extinguishes.
As we observe ourselves, we’ll realize that the body, sensation – whether pleasant or unpleasant, cognition, memory, and fabrication, whether good or evil, are all impermanent, suffering, and without a self. The mind which perceives through the five senses and the mind, is impermanent, suffering, and without a self. It’s a bit difficult to see the mind as non-self. We need to train the mind until it becomes the knower. Then we’ll see that the knower cannot be sustained. When our eyes see something, the mind that was knowing ceases, and a new mind arises to see instead. After seeing briefly, it ceases, and a new mind arises to think about what it saw.
As soon as we realize the mind is wandering in thought, the thinking mind ceases, and a knowing mind arises. Each mind arises and ceases. Ultimately, we will realize that all mental phenomena are impermanent, arising and ceasing. Whether it’s a good or evil thought or the knowing mind, they all arise and cease, and it’s not us. It cannot be controlled or commanded. If we repeatedly see that all aggregates are impermanent, suffering, and non-self, we can achieve not only the 1st step of enlightenment but all the way to the final 4th step.
When the Buddha first taught his first 5 disciples, he taught the Anattalakkhaṇa Sutta that all 5 aggregates are impermanent, suffering, and non-self. The 5 disciples listened and saw the phenomena accordingly and understood. The 5 aggregates that they thought to be their ‘self’ are really not. They are not you or me, not animal, not human. They released their attachment to the 5 aggregates and finally became arahants. So, seeing the impermanence, suffering, and non-self is the way to attain all levels of enlightenment, starting from the stream-enterer. We can watch the mind that alternates between angry and non-angry. One day it’s going to understand that the mind is not us. It’s going to understand that there’s no ‘us’ in any aggregate. The initial wisdom of realizing that there’s no self is that of the stream-enterer.
Finally, it’s going to understand that not only that the 5 aggregates are not us, but also that they’re suffering. They suffer because they’re impermanent, under pressure to break down, and uncontrollable. This is seeing suffering according to the noble truth, not general suffering. The one who sees suffering according to the noble truth clearly is the arahant. As they see suffering clearly, Samudaya is extinguished and Nirodha (Nirvana) immediately appears when there’s no desire (taṇhā). Desire is extinguished when the mind understands suffering clearly. When there’s no desire, the mind reaches Nirvana. It’s the moment of noble path. Nirvana is the state without desire.
That’s why I’m teaching practicing for the stable mind and then separating the aggregates. The body and the mind are separated. Bodily comfort and discomfort are different from the body and the mind. Mental happiness and suffering are different from the body and the mind. Memory is separated from the body, from happiness and suffering, and from the mind. Fabrication is separated from the body, from happiness and suffering, and from the mind. Finally, we will reach the mind and see that the mind also falls under the 3 characteristics, same as others. At this point, we gain the 1st step of enlightenment.
After that, we continue to practice by watching the 3 characteristics. Finally, wisdom is going to develop to the point of cessation of suffering. Cessation of suffering is the point of letting go of the mind. The mind alone can rebuild all 5 aggregates. But if we understand the mind clearly, it can’t rebuild the 5 aggregates anymore. The mind will become an element. This element is called the Dhamma element or the viññāṇa element. It’s a state that is empty and beyond all fabrications. It does not get old, get sick, and doesn’t die. The one that gets old, gets sick and dies is the 5 aggregates. When it transcends beyond the aggregates, it also transcends sickness and death.
Today, I preached a lot. Go practice. It’s a bit difficult, but you can listen repeatedly. Listen to my teaching and practice. One day we’ll understand. Most meditators only think about making their mind still and maintaining that still mind. Most people only practice like that, so they only get to the level of becoming Brahma. Brahmas still suffers. People call them to look after properties and offer coconut for them. Their cholesterol level may rise.
Can you notice how your mind is? While you were listening to me, your mind differed from when you were listening to my conversation with the 8 people on Zoom. The mind is an opportunist. When I turn my focus on these 8 people, your mind runs away to think haphazardly. Mindfulness is very important. Without it, there’s no precept, concentration, or wisdom. So, be mindful of our body and mind constantly. Don’t let there be gaps. While we can see the mind, do so; otherwise see the body. While the mind has enough power, it can develop wisdom by seeing 3 characteristics of the body. Otherwise, it can still watch the body for calmness. Once it has gained power, come back to watch the body and mind.
This path requires perseverance. It’s not difficult, but it could be boring. It’s like reading the same book repeatedly for months or years. I have been reading my mind for several years and have watched my breath for 22 years without getting bored. Luangpu Dule taught me to watch my mind, and I’ve been watching it ever since. If our mind is interested in Dhamma practice (Chanda), it will have Viriya -the diligence to practice and Chitta – concentration with practice. In my case, I have full interest in my mind and I’m eager to learn about my mind– this is called Chanda.
Once I have the will, I have the diligence to watch my mind – this is Viriya. Then, I focus on watching my mind without distraction – this is Chitta. Then, it’s going to research and contemplate by itself, leading to a better understanding – this is Vīmaṃsā. This Dhamma is called the four bases of power (Iddhipāda).
Those who practice and feel bored or get easily distracted don’t have a strong interest yet. So, what to do if you don’t have an interest in practice? Just have faith in the Buddha’s teaching and keep practicing. Previously, all the noble disciples were ordinary people just like us. But they keep fighting until they reach true purity and true peacefulness. We are also human like them. So, it’s up to us if we are willing to fight like them or not.
Don’t give up. Don’t be weak. Be strong and be diligent. When we feel lazy, don’t force it. Let it be lazy, but we continue to practice diligently. Keep practicing and the defilements can’t withstand wisdom. Keep watching it and we keep getting closer to the Buddha. One day, when we understand our mind, we’ll reach the Buddha. The day that we let go of the mind is the day that we become one with the Buddha. Our mind become the enlightened one.
Wat Suansantidham
6 April 2024