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Seekers
of goodness who have gathered here please listen in peace. Listening
to the Dhamma in peace means to listen with a one-pointed mind,
paying attention to what you hear and then letting go. Listening to
the Dhamma is of great benefit. While listening to the Dhamma we are
encouraged to firmly establish both body and mind in samadhi,
because it is one kind of dhamma practice. In the time of the Buddha
people listened to Dhamma talks intently, with a mind aspiring to
real understanding, and some actually realized the Dhamma while
listening.
This place is well
suited to meditation practice. Having stayed here a couple of nights
I can see that it is an important place. On the external level it is
already peaceful, all that remains is the internal level, your
hearts and minds. So I ask all of you to make an effort to pay
attention.
Why have you
gathered here to practice meditation? It's because your hearts and
minds do not understand what should be understood. In other words,
you don't truly know how things are, or what is what. You don't know
what is wrong and what is right, what it is that brings you
suffering and causes you to doubt. So first you have to make
yourselves calm. The reason that you have come here to develop calm
and restraint is that your hearts and minds are not at ease. Your
minds are not calm, not restrained. They are swayed by doubting and
agitation. This is why you have come here today and are now
listening to the Dhamma.
I would like you to
concentrate and listen carefully to what I say, and I ask permission
to speak frankly because that's how I am. Please understand that
even if I do speak in a forceful manner, I am doing so out of good
will. I ask your forgiveness if there is anything I say that upsets
you, because the customs of Thailand and those of the West are not
the same. Actually, speaking a little forcefully can be good because
it helps to stir people up who might otherwise be sleepy or drowsy,
and rather than rousing themselves to hear the Dhamma allow
themselves to drift instead into complacency and as a result never
understand anything.
Although there may
appear to be many ways to practice really there is only one. As with
fruit trees, it is possible to get fruit quickly by planting a
cutting, but the tree would not be resilient or long lasting.
Another way is to cultivate a tree right from the seed, which
produces a strong and resilient tree. Practice is the same.
When I first began
to practice I had problems understanding this. As long as I still
didn't know what's what, sitting meditation was a real chore, even
bringing me to tears on occasion. Sometimes I would be aiming too
high, at others not high enough, never finding the point of balance.
To practice in a way that's peaceful means to place the mind neither
too high or too low, but at the point of balance.
I can see that it's
very confusing for you, coming from different places and having
practiced in different ways with different teachers. Coming to
practice here you must be plagued with all kinds of doubts. One
teacher says you must practice in one way, another says you should
practice another way. You wonder which method to use, unsure of the
essence of the practice. The result is confusion. There are so many
teachers and so many teachings that nobody knows how to harmonize
their practice. As a result there is a lot of doubt and uncertainty.
So you must try not
to think too much. If you do think, then do so with awareness. But
so far your thinking has been done with no awareness. First you must
make your mind calm. Where there is knowing there is no need to
think, awareness will arise in its place, and this will in turn
become wisdom (panna). But the ordinary kind of thinking is not
wisdom, it is simply the aimless and unaware wandering of the mind,
which inevitably results in agitation. This is not wisdom.
At this stage you
don't need to think. You've already done a great deal of thinking at
home, haven't you? It just stirs up the heart. You must establish
some awareness. Obsessive thinking can even bring you tears, just
try it out. Getting lost in some train of thought won't lead you to
the truth, it's not wisdom. The Buddha was a very wise person, he'd
learnt how to stop thinking. In the same way you are practicing here
in order to stop thinking and thereby arrive at peace. If you are
already calm it is not necessary to think, wisdom will arise in its
place.
To meditate you do
not have to think much more than to resolve that right now is the
time for training the mind and nothing else. Don't let the mind
shoot off to the left or to the right, to the front or behind, above
or below. Our only duty right now is to practice mindfulness of the
breathing. Fix your attention at the head and move it down through
the body to the tips of the feet, and then back up to the crown of
the head. Pass your awareness down through the body, observing with
wisdom. We do this to gain an initial understanding of the way the
body is. Then begin the meditation, noting that at this time your
sole duty is to observe the inhalations and exhalations. Don't force
the breath to be any longer or shorter than normal, just allow it to
continue easily. Don't put any pressure on the breath, rather let it
flow evenly, letting go with each in-breath and out-breath.
You must understand
that you are letting go as you do this, but there should still be
awareness. You must maintain this awareness, allowing the breath to
enter and leave comfortably. There is no need to force the breath,
just allow it to flow easily and naturally. Maintain the resolve
that at this time you have no other duties or responsibilities.
Thoughts about what will happen, what you will know or see during
the meditation may arise from time to time, but once they arise just
let them cease by themselves, don't be unduly concerned over them.
During the
meditation there is no need to pay attention to sense impressions.
Whenever the mind is affected by sense impingement, wherever there
is a feeling or sensation in the mind, just let it go. Whether those
sensations are good or bad is unimportant. It is not necessary to
make anything out of those sensations, just let them pass away and
return your attention to the breath. Maintain the awareness of the
breath entering and leaving. Don't create suffering over the breath
being too long or too short, simply observe it without trying to
control or suppress it in any way. In other words, don't attach.
Allow the breath to continue as it is, and the mind will become
calm. As you continue the mind will gradually lay things down and
come to rest, the breath becoming lighter and lighter until it
becomes so faint that it seems like it's not there at all. Both the
body and the mind will feel light and energized. All that will
remain will be a one-pointed knowing. You could say that the mind
has changed and reached a state of calm.
If the mind is
agitated, set up mindfulness and inhale deeply till there is no
space left to store any air, then release it all completely until
none remains. Follow this with another deep inhalation until you are
full, then release the air again. Do this two or three times, then
re-establish concentration. The mind should be calmer. If any more
sense impressions cause agitation in the mind, repeat the process on
every occasion. Similarly with walking meditation. If while walking,
the mind becomes agitated, stop still, calm the mind, re-establish
the awareness with the meditation object and then continue walking.
Sitting and walking meditation are in essence the same, differing
only in terms of the physical posture used.
Sometimes there may
be doubt, so you must have sati, to be the one who knows,
continually following and examining the agitated mind in whatever
form it takes. This is to have sati. Sati watches over
and takes care of the mind. You must maintain this knowing and not
be careless or wander astray, no matter what condition the mind
takes on.
The trick is to have
sati taking control and supervising the mind. Once the mind
is unified with sati a new kind of awareness will emerge. The
mind that has developed calm is held in check by that calm, just
like a chicken held in a coop...the chicken is unable to wander
outside, but it can still move around within the coop. Its walking
to and fro doesn't get it into trouble because it is restrained by
the coop. Likewise the awareness that takes place when the mind has
sati and is calm does not cause trouble. None of the thinking
or sensations that take place within the calm mind cause harm or
disturbance.
Some people don't
want to experience any thoughts or feelings at all, but this is
going too far. Feelings arise within the state of calm. The mind is
both experiencing feelings and calm at the same time, without being
disturbed. When there is calm like this there are no harmful
consequences. Problems occur when the "chicken" gets out of the
"coop." For instance, you may be watching the breath entering and
leaving and then forget yourself, allowing the mind to wander away
from the breath, back home, off to the shops or to any number of
different places. Maybe even half an hour may pass before you
suddenly realize you're supposed to be practicing meditation and
reprimand yourself for your lack of sati. This is where you
have to be really careful, because this is where the chicken gets
out of the coop -- the mind leaves its base of calm.
You must take care
to maintain the awareness with sati and try to pull the mind
back. Although I use the words "pull the mind back," in fact the
mind doesn't really go anywhere, only the object of awareness has
changed. You must make the mind stay right here and now. As long as
there is sati there will be presence of mind. It seems like
you are pulling the mind back but really it hasn't gone anywhere, it
has simply changed a little. It seems that the mind goes here and
there, but in fact the change occurs right at the one spot. When
sati is regained, in a flash you are back with the mind without
it having to be brought from anywhere.
When there is total
knowing, a continuous and unbroken awareness at each and every
moment, this is called presence of mind. If your attention drifts
from the breath to other places then the knowing is broken. Whenever
there is awareness of the breath the mind is there. With just the
breath and this even and continuous awareness you have presence of
mind.
There must be both
sati and sampaja Sati is recollection and
sampaja/i> is self awareness. Right now you are clearly aware of
the breath. This exercise of watching the breath helps sati and
sampaja/i> develop together. They share the work. Having both sati
and sampaja/i> is like having two workers to lift a heavy plank of
wood. Suppose there are two people trying to lift some heavy planks,
but the weight is so great, they have to strain so hard, that it's
almost unendurable. Then another person, imbued with goodwill, sees
them and rushes in to help. In the same way, when there is sati and
sampaja then pa/i> (wisdom) will arise at the same place to help
out. Then all three of them support each other.
With pa/i> there
will be an understanding of sense objects. For instance, during the
meditation sense objects are experienced which give rise to feelings
and moods. You may start to think of a friend, but then pa/i>
should immediately counter with "It doesn't matter," "Stop" or
"Forget it." Or if there are thoughts about where you will go
tomorrow, then the response would be, "I'm not interested, I don't
want to concern myself with such things." Maybe you start thinking
about other people, then you should think, "No, I don't want to get
involved." "Just let go," or "It's all uncertain and never a sure
thing." This is how you should deal with things in meditation,
recognizing them as "not sure, not sure," and maintaining this kind
of awareness.
You must give up all
the thinking, the inner dialogue and the doubting. Don't get caught
up in these things during the meditation. In the end all that will
remain in the mind in its purest form are sati, sampaja/i> and
pa whenever these things weaken doubts will arise, but try to
abandon those doubts immediately, leaving only sati, sampaja/i>
and pa Try to develop sati like this until it can be maintained at
all times. Then you will understand sati, sampaja/i> and samadhi
thoroughly.
Focusing the
attention at this point you will see sati, sampaja samadhi and
pa/i> together. Whether you are attracted to or repelled by
external sense objects, you will be able to tell yourself, "It's not
sure." Either way they are just hindrances to be swept away till the
mind is clean. all that should remain is sati, recollection; sampaja
clear awareness; samadhi, the firm and unwavering mind; and pa or
consummate wisdom. For the time being I will say just this much on
the subject of meditation.
Now about the tools
or aids to meditation practice -- there should be metta (goodwill)
in your heart, in other words, the qualities of generosity, kindness
and helpfulness. These should be maintained as the foundation for
mental purity. For example, begin doing away with lobha, or
selfishness, through giving. When people are selfish they aren't
happy. Selfishness leads to a sense of discontent, and yet people
tend to be very selfish without realizing how it affects them.
You can experience
this at any time, especially when you are hungry. Suppose you get
some apples and you have the opportunity to share them with a
friend; you think it over for a while, and, sure, the intention to
give is there all right, but you want to give the smaller one. To
give the big one would be...well, such a shame. It's hard to think
straight. You tell them to go ahead and take one, but then you say,
"Take this one!"...and give them the smaller apple! This is one form
of selfishness that people usually don't notice. Have you ever been
like this?
You really have to
go against the grain to give. Even though you may really only want
to give the smaller apple, you must force yourself to give away the
bigger one. Of course, once you have given it to your friend you
feel good inside. Training the mind by going against the grain in
this way requires self-discipline -- you must know how to give and
how to give up, not allowing selfishness to stick. Once you learn
how to give, if you are still hesitating over which fruit to give,
then while you are deliberating you will be troubled, and even if
you give the bigger one, there will still be a sense of reluctance.
But as soon as you firmly decide to give the bigger one the matter
is over and done with. This is going against the grain in the right
way.
Doing this you win
mastery over yourself. If you can't do it you will be a victim of
yourself and continue to be selfish. All of us have been selfish in
the past. This is a defilement which needs to be cut off. In the
Pali scriptures, giving is called "dana," which means bringing
happiness to others. It is one of those conditions which help to
cleanse the mind from defilement. Reflect on this and develop it in
your practice.
You may think that
practicing like this involves hounding yourself, but it doesn't
really. Actually it's hounding craving and the defilements. If
defilements arise within you, you have to do something to remedy
them. Defilements are like a stray cat. If you give it as much food
as it wants it will always be coming around looking for more food,
but if you stop feeding it, after a couple of days it'll stop coming
around. It's the same with the defilements, they won't come to
disturb you, they'll leave your mind in peace. So rather than being
afraid of defilement, make the defilements afraid of you. To make
the defilements afraid of you, you must see the Dhamma within your
minds.
Where does the
Dhamma arise? It arises with our knowing and understanding in this
way. Everyone is able to know and understand the Dhamma. It's not
something that has to be found in books, you don't have to do a lot
of study to see it, just reflect right now and you can see what I am
talking about. Everybody can see it because it exists right within
our hearts. Everybody has defilements, don't they? If you are able
to see them then you can understand. In the past you've looked after
and pampered your defilements, but now you must know your
defilements and not allow them to come and bother you.
The next constituent
of practice is moral restraint (sila). Sila watches over and
nurtures the practice in the same way as parents look after their
children. Maintaining moral restraint means not only to avoid
harming others but also to help and encourage them. At the very
least you should maintain the five precepts, which are:
1. Not only to
kill or deliberately harm others, but to spread goodwill towards
all beings.
2. To be honest,
refraining from infringing on the rights of others, in other
words, not stealing.
3. Knowing
moderation in sexual relations: In the household life there exists
the family structure, based around husband and wife. Know who your
husband or wife is, know moderation, know the proper bounds of
sexual activity. Some people don't know the limits. One husband or
wife isn't enough, they have to have a second or third. The way I
see it, you can't consume even one partner completely, so to have
two or three is just plain indulgence. You must try to cleanse the
mind and train it to know moderation. Knowing moderation is true
purity, without it there are no limits to your behavior. When
eating delicious food, don't dwell too much on how it tastes,
think of your stomach and consider how much is appropriate to its
needs. If you eat too much you get trouble, so you must know
moderation. Moderation is the best way. Just one partner is
enough, two or three is an indulgence and will only cause
problems.
4. To be honest in
speech -- this is also a tool for eradicating defilements. You
must be honest and straight, truthful and upright.
5. To refrain from
taking intoxicants. You must know restraint and preferably give
these things up altogether. People are already intoxicated enough
with their families, relatives and friends, material possessions,
wealth and all the rest of it. That's quite enough already without
making things worse by taking intoxicants as well. These things
just create darkness in the mind. those who take large amounts
should try to gradually cut down and eventually give it up
altogether. Maybe I should ask your forgiveness, but my speaking
in this way is out of a concern for your benefit, so that you can
understand that which is good. You need to know what is what. What
are the things that are oppressing you in your everyday lives?
What are the actions which cause this oppression? Good actions
bring good results and bad actions bring bad results. These are
the causes.
Once moral restraint
is pure there will be a sense of honesty and kindness towards
others. This will bring about contentment and freedom from worries
and remorse. Remorse resulting from aggressive and hurtful behavior
will not be there. This is form of happiness. It is almost like a
heavenly state. There is comfort, you eat and sleep in comfort with
the happiness arising from moral restraint. This is the result;
maintaining moral restraint is the cause. This is a principle of
Dhamma practice -- refraining from bad actions so that goodness can
arise. If moral restraint is maintained in this way, evil will
disappear and good will arise in its place. This is the result of
right practice.
But this isn't the
end of the story. Once people have attained some happiness they tend
to be heedless and not go any further in the practice. They get
stuck on happiness. They don't want to progress any further, they
prefer the happiness of "heaven." It's comfortable but there's no
real understanding. You must keep reflecting to avoid being deluded.
Reflect again and again on the disadvantages of this happiness. It's
transient, it doesn't last forever. Soon you are separated from it.
It's not a sure thing, once happiness disappears then suffering
arises in its place and the tears come again. Even heavenly beings
end up crying and suffering.
So the Lord Buddha
taught us to reflect on the disadvantages, that there exists an
unsatisfactory side to happiness. Usually when this kind of
happiness is experienced there is no real understanding of it. The
peace that is truly certain and lasting is covered over by this
deceptive happiness. This happiness is not a certain or permanent
kind of peace, but rather a form of defilement, a refined form of
defilement to which we attach. Everybody likes to be happy.
Happiness arises because of our liking for something. As soon as
that liking changes to dislike, suffering arises. We must reflect on
this happiness to see its uncertainty and limitation. Once things
change suffering arises. This suffering is also uncertain, don't
think that it is fixed or absolute. This kind of reflection is
called Adinavakatha,. the reflection on the inadequacy and
limitation of the conditioned world. This means to reflect on
happiness rather than accepting it at face value. Seeing that it is
uncertain, you shouldn't cling fast to it. You should take hold of
it but then let it go, seeing both the benefit and the harm of
happiness. To meditate skillfully you have to see the disadvantages
inherent within happiness. Reflect in this way. When happiness
arises, contemplate it thoroughly until the disadvantages become
apparent.
When you see that
things are imperfect [12] your heart
will come to understand the Nekkhammakatha, the reflection on
renunciation. The mind will become disinterested and seek for a way
out. Disinterest comes from having seen the way forms really are,
the way tastes really are, the way love and hatred really are. By
disinterest we mean that there is no longer the desire to cling to
or attach to things. There is a withdrawal from clinging, to a point
where you can abide comfortably, observing with an equanimity that
is free of attachment. This is the peace that arises from practice.
Note:
12. Dukkha.
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