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Dhamma Practice by Phra Arjan Prasoert Thanangkaro http://dhammajak.net/forums/viewtopic.php?f=2&t=55312 |
หน้า 1 จากทั้งหมด 1 |
เจ้าของ: | อภิสิทธิ์ ภู่ภักดี [ 08 ก.พ. 2018, 10:42 ] |
หัวข้อกระทู้: | Dhamma Practice by Phra Arjan Prasoert Thanangkaro |
Inaugural Teachings to Start the Vipassana Project by Phra Arjan Prasert Thanangkaro Pra arjan Praserith Thanangkaro Dhamma blessings to all practitioners who are interested in the practice of meditation. May you all progress and flourish in dhamma. This is the first time that I have come here to meet practitioners who are interested in the practice of vipassana, to find ways to end sufferings. I consider this to be a good opportunity. Firstly, let us understand or review the method of vipassana. Sit in a relaxed manner, listen in a relaxed manner. All of us here have practiced meditation before and therefore do have some foundation. Hence, let us briefly review. The practice of vipassana has one important objective and that is to be mindful of the conscious phenomena (Translator's note : Such as sound, light, thoughts). To be in the present, in order to be aware of all the conscious phenomena that occur. The four major conscious phenomena that we understand are: (1) the observation of the physical self, (2) the observation of sensation, (3) the observation of the mind, and (4) the observation of dhamma. These are the four major conscious phenomena that occur as we practice vipassana. As these conscious phenomena occur, whichever that is the most apparent to the mind, that is the present conscious phenomenon. For example, when we close our eyes to wilfully contemplate the inflate-deflate phenomenonthe inflation of the stomach as we inhale and the deflation of the stomach as we exhale. At that moment, the inflate-deflate phenomenon is the clearest, therefore the present conscious phenomenon is inflate-deflate. If we sit and the inflate-deflate phenomenon of our stomach is not clear but, rather, we feel some throbbing around the chest area, then that is where we should contemplate the present conscious phenomenon. This is part of the observation of the physical self. When we practice vipassana, another present phenomenon that often occurs is sensation. When we sit and sensation occursno matter where it is in our bodyif the sensation is more apparent than the inflate-deflate phenomenon, then the present conscious phenomenon is sensation. This is the phenomenon that we must wilfully contemplate. In addition to the sensation, thoughts are a common conscious phenomenon that could occur. As we sit down to practice vipassana, we are bombarded by numerous thoughts. Breathing and the inflate-deflate phenomenon is not clear; sensation is not present; the only thing that dominates is our thoughts. At that moment, thoughts are our present conscious phenomenon. This is what we call observing the mind. When observing the mind, it is important to; firstly, be aware of what we are thinking and; secondly, be aware of the impact that these thoughts have on our state of mind. Do we feel peaceful, unburdened, uncluttered, light, neutral, or happy? These are all characteristics of the mind. In a more refined sense, even the mind that acts as the consciousness is itself a type of natural conditions. We must wilfully contemplate whether the mind acts as the consciousness or the awareness acts as the consciousness. And, what kind of conscious phenomenon do they have? Are there any changes? Is there any emergence-cessation phenomenon? This is the observation of the mind. Firstly, know what our thoughts are. Secondly, know what our state of the mind is. Thirdly, even the mind that acts as the consciousness, we must know whether it has any emergence-cessation phenomenon. Fourthly, when we practice vipassana, what are the natural conditions that emerge? When we practice vipassana, whatever natural conditions that emerge whether they are the inflate-deflate phenomenon, sensation or thoughtsthey all occur for us to experience. They are really the present conscious phenomenon. When the emergence-cessation phenomenon occurs that consists of the throbbing phenomenon, or the phenomenon of total shattering, or the arising of lightthese are all opportunities. All conscious phenomena that we experience could all be natural conditions. To conclude: Natural conditions are the conscious phenomena of the physical and mental (phenomena). Now, when we wilfully contemplate the current conscious phenomenon, what exactly do we need to contemplate: The inflate-deflate phenomenon; the sensation phenomenon; or the thoughts phenomenon? What we really need to contemplate is the emergence-cessation of all physical and mental phenomena that occur. Contemplate the emergence-cessation of the inflate-deflate phenomenon. Contemplate the emergence-cessation of the sensation phenomenon. Contemplate the emergence-cessation of the thoughts phenomenon. To wilfully contemplate the emergence-cessation of the natural conditions that occur before us is called to wilfully contemplate the phenomenon of trilaksana (The Three Characteristics of Being) that is: Emergence, existence, and cessation. Therefore, when we wilfully contemplate a conscious phenomenon, we must have the intention to know how the phenomenon occurs and how it ceases. For example, when we wilfully contemplate our breathing or the inflate-deflate phenomenon, we should notice that when we breathe in and our stomach inflates, does it stop first before it deflates? And, once the stomach deflates fully, does it stop first before it inflates? And, we can contemplate in an even more refined sense: When the stomach inflates, does it have a linear form or a wave-like form? Or, does it inflate at intervals (Translators note: Rather than continuously). We must have the intention to contemplate the inflate-deflate phenomenon. This is how we can train our awareness to be in the present, continuously. One additional thing that we must observe is how the inflate-deflate phenomenon changes. Does it change in the same way or does it always change differentlysometimes faster, sometimes slower? This is to contemplate impermanence. To contemplate the emergence, existence, and cessationrather than just observe inflate then deflate, deflate then inflate. This is the same with the sensation phenomenon. When sensation emerges, we must wilfully contemplate what the phenomenon of that sensation is, not just whether the pain is intense or mild. (Translators note: In the case that the sensation is pain). What we need to contemplate is how that sensation phenomenon changes. These are the major conscious phenomena that we must wilfully contemplate. We now know that when we practice vipassana, what conscious phenomenon is the most apparent to us. This differs from person to person, and differs each time we practice vipassana. For some, the inflate-deflate phenomenon is apparent. For others, the thoughts phenomenon comes first. This shows that the conscious phenomenon for each person, at different moments, may not be the same. We may observe that every time we practice vipassana, during each meditation session, the beginning of the natural conditions may not always be the inflate-deflate phenomenon. Sometimes, as we close our eyes, thoughts come first. Sometimes, as we close our eyes, the inflate-deflate phenomenon comes first. After a short while, sensation emerges, as the inflate-deflate phenomenon becomes less clear. These are also natural conditions that occur. Therefore, practitioners must observe their own natural conditions. Currently, what conscious phenomenon is most apparent to us? This is how we maintain our awareness in the present. We should not try to select specific conscious phenomenon. For example, every time we practice vipassana, we may try to observe only the inflate-deflate phenomenon but, in reality, the thoughts phenomenon is more apparent. This will lead to the presence of two phenomena. When this happens, observe that whichever phenomenon is more powerful, the mind will move to contemplate that phenomenon. That is our present conscious phenomenon. Therefore, when we say we should be aware of the present conscious phenomenon, we must first know what our present conscious phenomenon is. For example, if the thoughts phenomenon is more powerful, our mind will be aware of the thoughts phenomenon. Hence, the thoughts phenomenon is our present conscious phenomenon. In that case, one should use the awareness to wilfully contemplate the emergence-existence-cessation of that thoughts phenomenon. This kind of contemplation requires intention. This is not to force the phenomenon to cease or to force ourselves not to think. Rather, we should contemplate how the thoughts phenomenon ceases, and in what way? Does it fade away, or vanish, or shatter? This is what we mean by wilfully contemplating the existence-cessation of the thoughts phenomenon. Furthermore, contemplation is not confined to just sitting. There are four major bodily movements: Stand, walk, sit, and lie-down. We should have the awareness to wilfully contemplate during every bodily movement. When we stand, what do we contemplate on? When we walk, what do we contemplate on? When we sit, what do we contemplate on? When we lie-down, this is no different from when we sit, because it is a stationary bodily movement. Standing is also no different from sitting, as we remain still. Walking is a dynamic movement therefore when we move our footbe it right or left, we must maintain our awareness in the present, as much as possible. We may use borikam words, or not (Translators note: Borikam words can be uttered during meditation to keep the mind focused). Alternatively, we could just focus on the bodily movementsto attach our awareness to the movement. To be clearly aware of stepping our right foot forward, to be clearly aware of stepping our left foot forward. At the same time, we should observe what the conscious phenomenon of each movement is. Does it move smoothly in a linear pattern, or does it move at intervals with accompanying emergence-cessation phenomenon. This is the way to observe emergence-cessation while we practice walking meditation. If you have any questions about meditation, please ask in order to fully understand the way. During these seven days, you will relate your natural conditions and communicate the results of your vipassana practice. If you have any questions about your natural conditions, please ask. Each person's natural conditions are not the same and each person's awareness and concentration are not equal. Therefore, do not pay too much attention to others natural conditions, focus on your own. If you have any questions, please ask. In addition to contemplating the emergence-cessation of conscious phenomena, what is another goal of our vipassana practice? It is to extinguish sufferings, to unburden our mind, to be happy and, ultimately, to attain nibbana. Therefore, when we practice vipassana whether during our major or minor bodily movements we should be earnest and really have the intention to contemplate. Even if we practice earnestly for a brief period, the resulting natural conditions that emerge could be of great significance. Phra Arjan Prasert Thanangkaro |
เจ้าของ: | น้องพลอย [ 09 ก.พ. 2018, 08:36 ] |
หัวข้อกระทู้: | Re: Inaugural Teachings to Start the Vipassana Project |
เจ้าของ: | อภิสิทธิ์ ภู่ภักดี [ 26 ก.พ. 2018, 16:37 ] |
หัวข้อกระทู้: | Re: Inaugural Teachings to Start the Vipassana Project by Pr |
EP.2 Wilful Contemplation by Phra Arjan Prasert Thanangkaro Sometimes when we practice vipassana, we are not sure which conscious phenomenon we should contemplate. For example, when we contemplate our breathing, do we focus on the inflate-deflate phenomenon in our stomach? Actually, when we contemplate our breathing, we cannot just observe breathe in-breathe out phenomenon. Rather, we should also observe the inflate-deflate phenomenon. For some of us, when we breathe, the inflate-deflate phenomenon is not clear but breathe in-breathe out phenomenon is. Therefore, in that case, we should observe breathe in-breathe out phenomenon. This is why we should observe both breathe in-breathe out phenomenon as well as the inflate-deflate phenomenon. However, this method is not for everyone. For some of us, if we could contemplate breathe in-breathe out phenomenon easily, then we should contemplate that. But, if we could contemplate the inflate-deflate phenomenon well, then we should focus on that. As mentioned before, the present conscious phenomenon for each person is not the same. When we practice vipassana, as we sit down and close our eyes, if the inflate-deflate phenomenon appears clearly, then we should contemplate the inflate-deflate phenomenon. But, for some of us, as we close our eyes, the heartbeat is clear, then, we should contemplate that phenomenon. For some of us, as we close our eyes, our thoughts appear and they are stronger than the inflate-deflate phenomenon. In that case, our present conscious phenomenon is our thoughts. And, we should contemplate the emergence-cessation of our thoughts. Why? This is because that is our present conscious phenomenon. If we try to reject our present conscious phenomenon and try to seek the phenomenon that has not yet emerged, then our mind is no longer in the present. We would become agitated as we feel that we lack concentration. We cannot contemplate the inflate deflate phenomenon, as our thoughts consistently interrupt. In this case, our thoughts are our present conscious phenomenon. That is, our present conscious phenomenon interrupts the conscious phenomenon that has not yet emerged. That is why we should contemplate the most present conscious phenomenon. But, in any case, if we are adept at contemplating the inflate deflate phenomenon, then we can contemplate that. When we wilfully contemplate the conscious phenomenon, whether we contemplate the inflate-deflate phenomenon, the breathing phenomenon, the thoughts phenomenon, or the sensation phenomenon. If we can, we should contemplate with non-selfor, without the feeling of us. Instead, we only use our awareness to contemplate. Notice that when we wilfully contemplate any conscious phenomenon such as the inflate-deflate phenomenon, or even when we practice walking meditation, we will have the feeling of us as the observer. We are the entity that wilfully contemplates that conscious phenomenon. This is what we mean by contemplating with a sense of self. This feeling of self is a conventional reality (banyat). If we contemplate with a feeling of non-self or we contemplate with an unburdened mind, the fabrication does not occur and we contemplate with a genuine reality. The conscious phenomenon that emergesbe it the inflate-deflate phenomenon or the emergen-cecessation phenomenonwill be clear. As mentioned before, we should attach our awareness to the conscious phenomenon. For example, as we move our hand, if we attach our awareness to that phenomenon, then we can really contemplate the present. We are not just an observer, and our awareness is clearly part of the conscious phenomenon. How do we attain non-self? Have we ever seen our non-self? If our answer is never, this is not wrong. In dhamma, there is no wrong. We are here to learn and we have not yet succeeded. Therefore, do not be afraid of being wrong. If we do not know what we are doing is wrong, then we would continue to be wrong. But, if we know what we are doing is wrong, then we could easily correct this. Practicing vipassana is similar to doing research. That is why it is called Dhamma Vijaya (Dhamma Investigation). For example, why do we contemplate the inflate-deflate phenomenon? We do it to study, research and understand in order to see the true reality of the physical and mental phenomena. When we say that the physical and mental phenomena consistently emerge and ceasehow do they emerge and cease? We always hear that the physical and mental phenomena are impermanent. They consistently emerge, exist, and cease. But, how do they cease? This is important. As long as we do not see that the physical and mental phenomena emerge and cease, we will continue to believe that they belong to us. They never belong to other people, right? When we are in pain, it is our pain. When we ache, it is our ache. Never do we consider that these aches and pains are just natural conditions. How do we unburden our mind or extinguish the feeling of self? Do we know how to separate the physical and mental phenomenon? What is the physical phenomenon and what is the mental phenomenon? Anyone is unclear on how to do this? The characteristics of the physical phenomenon or the mental phenomenon emerge within us every day. However, we simply are not aware of these characteristics or do not understand them. Right now, what is the feeling in our mind: Heavy, light, uncluttered, or peaceful? Do we feel neutral? Do we feel comfortable? These are all characteristics of the mind. Can the mind that is comfortable be shifted? Yes, this is the nature of the mindit can be shifted. By its nature, whatever the mind wants to experience, it will go there. For example, when I raise this book, as you see it, where is your mind? It is at the book, correct? Your mind is no longer in your body. Do you see that the mind can leave the body in an instance? This is the nature of human beings, of living things. Is it wrong that the mind leaves the body? No, because it is the nature of things. The only thing that is important is whether the mind that moves out to experience things is a wholesome mind or an unwholesome one. Every time that we experience anything, observe whether our mind moves there immediately. When we think of home, our mind goes home in an instance. The mind travels instantaneouslywhether the distance is long or short, it takes exactly the same amount of time. Now let us try this: Move your mind into an empty space just in front of you. Not too far away, as you may lose itperhaps just one arms length. Observe how this mind that is located in the empty space, feel. Does it feel heavy, light, clear, uncluttered, cramped, or unburdened? It feels light? If it feels light, observe further whether this lightness can be shifted. Yes? That is correct. Try to shift the lightness to your arm. How does the arm feel? Does it feel heavy or light? Shift this lightness to your brain. How does it feel? We are not talking about the shape of the brain. If we look for the shape of the brain, then we are observing the physical phenomenon. How do you feel? Clear? Correct. When we move our mind that is light, we are shifting our awareness. Therefore, when we wilfully contemplate the conscious phenomenon, we can see clearly that our awareness is right where the phenomenon is. However, the observer is in another place. Just now, when the arm felt heavyit was because the mind has not shifted to arm, but remained an observer of the arm. When we shift our mind to the brain, we are not just observing the shape of the brain. Our mind, which is light, moves right into the brain. The brain will feel uncluttered and light. Now, expand this mind that is light to be as big as this area, as big as this room. How do you feel? Does it feel uncluttered? Observe this uncluttered minddoes it feel unburdened? Yes. Observe whether this uncluttered, unburdened mind and the body that sits hereare they one, or separate? Yes, they are separate. Which entity is bigger? Yes, the mind is bigger. This is what we call separating the physical and mental phenomena. Your mind is a mental phenomenon and your body is a physical phenomenon. A mind that is light can experience all the conscious phenomena. Now, observe furtherdoes the unburdened mind claim itself to be any one? Or, does it only feel unburdened and light? This unburdened and light feeling does not declare itself to be anyone, does not declare itself to be us. This is non-self (anatta). While the unburdened and light mind does not declare itself to be us, when we observe back to our physical body, does it feel heavy or light? (A practitioner answers: Heavy). Observe that when we feel heavy, is our mind inside or outside our body? It is inside. Now, if we keep the mind outside, in front of our bodyhow do we feel? (A practitioner answers: Heavy). When the mind is outside? When we feel heavy, is the mind inside or outside the body? (A practitioner answers: Outside). While the mind is outside the body, what are we thinking about? Other things, correct? This is what we call the mind moves to the outside while the thoughts are still present. We cannot see the mind outside of our body, we merely think that the mind is wandering. We are thinking: We see our thoughts, but we do not see our mind outside of our body. In a more refined senseif we make the mind uncluttered and bigger than our body, and let this enlarged mind fully encompass our body, how does it feel? (A practitioner answers: Cool and light). Yes, we can feel it immediatelythis is the real feeling. This is what we call experiencing with non-self. Therefore, when we wilfully contemplate all the conscious phenomena, we do it the same way. We take the feeling, or the mind, that is light and move it to the conscious phenomenon. When we contemplate the inflate-deflate phenomenon, we take the mind that is light and move it there to observe the phenomenon. How do we feel? Does the inflate-deflate phenomenon become more apparent? Yes, more apparent. This is because our awareness is powerful. A mind that is unburdened will lead to an awareness that is powerful, and the conscious phenomenon will become more apparent. Therefore, when we contemplate the inflate-deflate phenomenon, contemplate with non-self. How does it emerge and cease? How does it change? Use the mind that is unburdened to contemplate the conscious phenomenon that occurseven when the sensation phenomenon emerges. When we sit, we can shift the mind that is unburdened, correct? Now, try to move this unburdened mind to support the point of impactbetween your body and the seat cushion, or between your body and the floor. Do you feel heavy or light? (A practitioner answers: Light). This means we can sit without discomfort. Every time we sit down and practice vipassana, move the lightness to be the support. In that way, we shall sit in an empty and light spacenot only on the floor, not just on the seat cushion. How does the point of stress feel? Elevated? The feeling of stress will ease. As the feeling of stress eases, the sensation phenomenon (Translators note: Pain in this case) would emerge more slowly. Does it feel good to sit in an elevated manner? Yes? Actually, we do not just aim to sit in an elevated and light manner. Rather, our intention is to use an unburdened mind to experience the conscious phenomenon. When we sit, we sit in an empty space. When we walk, we use the light and unburdened mind to encompass our body and attach it to the walking movement. We do all this so that we could experience all phenomena with non-self without fabrication and without unwholesomeness. We do not fabricate likes and dislikes but we are aware of what is good and what is bad; heavy or light; discontented, neutral, or heavy. But, not likes or dislikes. Likes or dislikes lead to defilements. But, to know good or bad, heavy or light, discontent or neutralthese all arise from our discriminative wisdom (panya). We practice vipassana in order to extinguish our suffering (dukkha), correct? Therefore, observe what causes this suffering. This is easy to experiment. Just now, without the feeling of self, how do we feel? (A practitioner answers: Light). When we feel light, unburdened and comfortable, try injecting the feeling of selfhow do we feel? Suddenly heavy, correct? This is a habita habit of claiming this body to be ours. When we have this self, the heaviness will appear. Remove the feeling of self from our body and we will immediately feel light. This is how we detach from self (atta). This is not difficult; we just need to know how. We do not simply deny that the body does not belong to us. As long as we do not see the separation, our feeling will remain heavy and burdened. But, whenever we see clearly that the physical and mental phenomena are separate, and we can detach the mental phenomenon from the physical phenomenon, then our mind would be free automatically. This is an automatic detachment. We do not need to say we will not hold on, we will not take. Even without that thought, our mind would still be unburdened. This is the discriminative wisdom that arises from our wilful contemplation of reality. The Buddha said that the five khandha (Translators note: The five components of human physical and mental existence) can be narrowed down to just the physical and mental phenomenathat is the body and the mind. But, the body and the mind are also separate. Nothing within them declares themselves be us. The body does not claim to be us. The unburdened mind does not show itself to be us. So what remains? This is how we detach from self, or to extinguish the feeling of we, or to enter the state of non-self (anatta). Anatta in this sense is that there are no animals, humans, we or they. There is only the natural presence of the physical and mental phenomena that emerge and exist, as dictated by causes and conditions. Just now, we see the separation of the unburdened mind and the physical body. How about when we think about certain thingsdo mental images appear? Sometimesbut they always contain mental tastes, correct? For example, when we think about things that upset us, how do we feel? (A practitioner answers: Discontented) Do we feel heavy or light? Now, we know that is suffering. What remains is how to extinguish it. The Buddha talked about suffering, causes of suffering, and methods to extinguish suffering. Why do we feel suffering? It is because of attachment. Who attaches? We do. As mentioned just nowwe need to extinguish the self. This means that the cause of suffering is self, correct? We are not aware that the Five Khandhas (the Five Aggregates) occur according to their causes and conditions. But, whenever we inject self into thembe it, rupa (corporeality), vedana (sensation), sanna (perception), sankhara (mental formations), and vinnana (consciousness)the mind is dened , and suffering emerges. Now, try removing the feeling of us and, then, think about that same thought. Expand the unburdened mind to be bigger than the thought. How does the mind feel? It feels light, correct? It is alright to have thoughts, but do it with an unburdened mindunburdened from selfnot from thoughts. When we are unburdened by the feeling of self, even when we have thoughts, we do not suffer. This is discriminative wisdom. It is not that when the mind is unburdened, we cannot have thoughts. Without thoughts we cannot do anything, correct? Before we speak, before we pick up things, before we touch, or before we movethey all require sankhara or mental formations. We think about what we will do; do it for what purpose; and whether the end results are good or bad. They are all sankhara. The question is whether these sankhara consist of self. Do they consist of a greedy mind (lobha citta), an angry mind (dosa citta), or a deluded mind (moha citta)? With an unburdened mind that is free of self, what kind of unwholesomeness can occur? No unwholesomeness can occur. Without us, greed cannot emerge, anger cannot emerge, and delusion cannot emerge. Why? Because when we see that there is no us, that is discriminative wisdom. It is the ability to see realitythis is what we call correct perception (samma-ditthi). Their natural conditions are as we perceive, not as we imagine. Seeing the reality of the physical and mental phenomena could be done via any of the six sensory passages: Eyes, ears, nose, , body, and mind. Another reality that we try to contemplate is that all natural phenomena are impermanent. They emerge, exist, and cease all the time. They do not belong to anyone. Even our own physical and mental phenomena are consistently changing as per their causes and conditions. And, they consistently emerge and cease. Observe that the body and the mind are separate. The unburdened mind and the thoughtsare they one of the same, or separate? Yes, separate. This is the separation of one mental phenomenon from another. This is an important aspect of vipassana: We need to separate the physical phenomena from the mental phenomena before we could separate one physical phenomenon from another physical phenomenon. When we contemplate the emergence-cessation of the inflate-deflate phenomenon, we observe whether there are spaces or intervals between each emergence-cessation process. Are there any space between inflate and deflate, or are there any space between inflate and inflate itself. We also observe whether the emergence-cessation phenomenon occurs at regular intervals. This is called experiencing the physical body within the physical body. Experiencing the mind within the mind: This is when we observe that our mind is light, our mind is unburdened. We know what the mind is thinking. Experiencing the mind within the mind involves: One, know what the mind is thinking; two, observe the state of the mind. How does our mind feel? Heavy, light, uncluttered, clear, happy, soft, gentle, or refreshed. These are all characteristics of the mind. In addition to knowing what the mind is thinking, we are also aware that the thinking mind and thoughts are separate. The thinking mind here is called the mind that experiences (vinnana ru). Sati (awareness) and vinnana (mind) are the same the mind experiences and the awareness cautions. Therefore, when we practice vipassana, we are required to be clearly aware of all the phenomena that emerge and exist. If we wilfully contemplate without self, we will only have the mind that is clearly aware of the conscious phenomena that occur. Then, we can observe how our vipassana practice or our natural conditions will change. For those who were not certain of how to contemplate the emergence-cessation phenomenon, hopefully this is now clear. As mentioned before, a person who can contemplate the emergen-cecessation phenomenon needs to have discriminative wisdom. If one asks: What is the point of contemplating the emergence-cessation phenomenon? The answer is that it will result in discriminative wisdom. The wisdom to know the reality of the Five Aggregates (khandhas) that they are not permanent. Hence, we should not attach ourselves to them and we should not consider them to be part of us or to be ours. Just now, we mentioned that when we think about upsetting things, how do we feel? We feel burdened why? This is because we have self. When we remove the feeling of self, suffering is gone. This shows that this is the way to extinguish suffering. The way is not to extinguish the things that upset us. Rather, we must extinguish suffering first, then, we can extinguish the things that upset us later. Whenever a conscious phenomenon emerges and causes our mind to suffer, the first thing that we must do is to extinguish that suffering. Once suffering is extinguished, our mind is unburdened, our mind is more peaceful. Wisdom has emerged. When we are suffering, if we try to contemplate, we will find that our mind is too mixed up with that conscious phenomenon. And, we will not be able to find a way out. Why? This is because we are overwhelmed by suffering. If we are hit by an arrow, should we find the archer first? If we try to find the archer first, even the slightest shift of the arrow would be very painful. Instead, we should remove the arrow first, and tend to the wound until it is healed. Then, it is still not too late to find the archer. Therefore, the extinguishment of suffering is important. When a conscious phenomenon hits, we must first extinguish the suffering. How do we do it? The easiest way is to remove. Remove what? Remove the feeling of self from our body. Then, the suffering will ease or cease completely. In reality, are our sufferings always caused by immediate problems? No. Sometimes, sufferings are caused by our recollections of past problems. As we think about them, we suffer and . When we experience suffering, we feel cramped correct? We feel heavy, as though the weight of the world is on our shoulders. Now, think of the issue that causes us suffering. How do we feel? Do we feel heavy? As mentioned just now, we must remove the feeling of self. Now, try to expand this feeling of self. It will feel like a heavy lump around our heart, correct? It will feel tight here. Now let it expand so that it is bigger than our body and continue to expand without boundaries. How do we feel? Expand this feeling of heaviness. We are not expanding the issue that causes the heaviness. Rather, we are expanding the feeling of heaviness. As the feeling of heaviness expands, it will gradually fade and eventually disappear. This is an easy way to extinguish suffering. Why? Whenever our mind is expanded, it is unburdened, without self. When we have no feeling of self and our mind is unburdenedby nature, nothing can exist in an empty space and must fade away and cease. The reason why anything can exist is because there is a receiverwe are the receiver. Hence, this is the easiest way to extinguish suffering. But, it depends on how often we practice it. When we practice vipassana and we think about this and that issueand they feel heavytry to expand the feeling and see whether it disappears. Practice this until we gain expertise. Every time suffering emerges, immediately extinguish it. Do this until we gain expertise (wasi). Note that what we are doing is not to neglect suffering. What we are doing is to be fully aware of how suffering emerges and how to extinguish it. If we simply neglect the issues that cause suffering, the issues would accumulate and become more complicated, until we do not know how to resolve them. How do we resolve the problem? Extinguish the feeling of self and step back to perceive the problem. Now, try it. Think of the issue that causes sufferingthen move it in front of our physical body. Next, expand our mind to be bigger than the issue and act as the observer. Do we feel that the issue is big or small? It is tiny. We are the one who expand the issue so that it becomes so big that it encompasses us. That is why it becomes heavy and important. What I am teaching here, if you could do it, it would be for your own benefitsthe practitioners benefit, not mine. Therefore, I would like you to use it often, to practice until you gain expertise and can extinguish suffering. This is because we practice vipassana in order to extinguish suffering, even for a brief moment called dta-tang-kha. Even this brief moment of suffering extinguishment is already very good. The next step is to consistently cultivate mindfulness in order to permanently extinguish suffering. In order to do that, we must practice intenselyto be mindful all the timeregardless of whether we are standing, walking, sitting, eating, drinking, doing, speaking, or thinking. Be wilfully aware of all bodily movements. The most important thing is that we experience with a feeling of non-self, no matter what kind of bodily movements: Standing, walking, sitting, lying down, eating, brushing teeth, or showering. Try it, use the mind that is unburdened and light to experience all phenomena. How does it feel? Good? Is there any defilement that emerges? Consistently observe our own mindobserve the physical phenomenon, observe the mental phenomenon, observe the movementssee what the condition of our mind is. When we practice vipassana, when we experience the emergence-cessation of the physical and mental phenomenabe it the inflate-deflate phenomenon, the sensation phenomenon, the thoughts phenomenonthe end results always impact our mind. When we wilfully contemplate the inflate-deflate phenomenon and we see how it changeswhat is the condition of our mind? Is our mind more alert? Is it purer? Is it more peaceful? Is it calmer? Here, we can be immediately aware without having to think or be forced to. We only need to observe and wilfully contemplate. The end results impact our mind. When we talk about discarding defilementit is the defilement of the mind, not the body. Our body is dictated by our mind. Hence, it is important what kind of mind it is that has enough power to dictate our body. Is the wholesome mind dominant, or the unwholesome mind? In other wordsis the mind good or wicked? A wicked mind can drive us and spur us. The way that it can drive our body is when the mind fully experiences that conscious phenomenon until it can experience no moreso the phenomenon appears via our bodily movements and our words. The mind experiences the phenomenon thousands of times before it appears through the body. Hence, we need to extinguish it in our mind. How do we stop the conscious phenomenon inside us? Whenever we have a sense of self, self, self, we would feel more and more cramped. And, the unwholesome mind would gain strength, and this would affect our physical body. Our face tenses up, and even our small body becomes heavy. From a light body, our footsteps become heavy and loud. Notice that when we separate the physical and mental phenomena, making our mind bigger than our body, our physical body that is heavy will become unburdened and light. Why? This is because the attachment automatically clears and eases. Therefore, we must have the awareness to contemplate the conscious phenomenon that emerges from our action. When practicing vipassana, we must have the clear intention to know what we are observingour mind or the physical phenomenon. Back to the main conscious phenomenonwhen we experience the inflate-deflate phenomenon or the breathing phenomenon, how do they change? We must have the intention. Without the intention, we will just observe inflate, deflate, inflate, deflate. If we just observe inflate-deflate, is our mind inside the inflate-deflate phenomenon, or are we just an outside observer? When we undertake dhamma research, our mind must be inside the phenomenon in order to experience clearly how it changes. This is not only to know that it changes, but how it changesslowly, quickly, clearer, or paler, fading, or whether the inflate-deflate phenomenon has completely disappeared. This is what we must be fully aware of. Sometimes we cannot find the inflate-deflate phenomenon, correct? Why is this? This is not because our mind is weak. No, our mind is not weak, but the inflate-deflate phenomenon has disappeared. This is actually because our mind is more refined. It is beginning to depart from descriptive reality and experience ultimate reality. It is moving towards an unburdened state. As the inflate-deflate phenomenon disappears, other phenomena will emerge in its place. Do we notice what emerges? Sometimes, the thoughts phenomenon emerges, but sometimes nothing emergesonly a sense of emptiness. Now, what do we do? This is very important. For the majority of practitioners, when the inflate-deflate phenomenon disappears and we cannot find any other conscious phenomenon to contemplate, we will start to feel uncomfortable. There is no major conscious phenomenon for the mind, no thoughts phenomenon, no sensation phenomenonjust emptiness. We will question whether this is just tranquility (samadha). Observe whether there is anything deep down in that emptiness. Is there any phenomenon emerging? This is what the practitioners must observe. When we have the intention to know, the emergence-cessation phenomenon that is more refined than the inflate-deflate phenomenon will appear, enabling us to continue to contemplate. There are other phenomena that are more refined than the inflate-deflate, in addition to the thoughts and sensation phenomena. Therefore, when we wilfully contemplate, we must do it continuously. If the inflate-deflate phenomenon ceases, clearly know that it has ceased. And, once it has ceased, what happens next? The phenomenon that emerges after inflate-deflate such as thoughts, glittering lights, noises (such as from air-conditioning, humans or wind), whatever they are, we must have the awareness to know and contemplate. This is because it is the present conscious phenomenon. When there is no sound, no inflate-deflate, no thoughts, no sensations, what we must know next is what our mental condition is. Is it peaceful, airy, unburdened, clear, bright, or dim? We have all observed this, correct? Yes, but perhaps we were not certain hence we did not contemplate the mental conditions. Therefore, we felt that there was nothing. But, in reality, even the brightness in front of us, the clarity, the dimness, or fleeting shadowsthese are all phenomena that emerge after the inflate-deflate, or emerging in the emptiness. These are all phenomena that we must contemplate see how they emerge and ceaseand after that see how they change. And, after these phenomena cease, what happens subsequently? This is the continuity of contemplation. When new conscious phenomenon emerges, we must have the awareness to continuously contemplate. As we become aware that the new phenomenon emerges and ceases consistently, our mind is no longer attached to old phenomena, no longer attached to the past. This is Dhamma Vijaya (Dhamma Investigation). We contemplate how a phenomenon emerges, and how it ceases. This is because all phenomena are governed by the Three Characteristics of Being (Trilaksana): Emergenceexistencecessation. When we are aware of the consistent changes, our attachment to the physical and mental phenomena will gradually cease. Have we ever noticed that when we contemplate the emergence-cessation of the physical and mental phenomena, be it inflate-deflate or sensation, we will not have to worry about defilements. We do not have to worry about greed, anger, or delusion. Why? Because if we wilfully contemplate without self and be aware of the present, delusion and anger could not emerge. If we are aware of the emergence-cessation of the physical and mental phenomena, our mind would become clearer, lighter, more uncluttered, and brighter. This is the reason why we must contemplate the emergence-cessation of the physical and mental phenomena. Every conscious phenomenon can be used for meditative practice. When we have the intention to contemplate the emergence-cessation of all phenomena whenever we stand, walk, sit, lie down, eat, drink, work, speak, thinkthese can all be used for meditative practice. Therefore, the practice of vipassana can be undertaken at any time, without too much formality. When we cultivate mindfulness, we just need to be fully aware of things that occur. We simply need the intention to know what we want to know. If we want to know the emergence-cessation of the physical and mental phenomena, we must do this and once we do it, what is our mental condition? What are the end results? This, we must know. It is not because I say it is good. If I say it is good, while you do not see why it is good, this is not alright. This is what we call paccattang (Translators note: Knowledge or wisdom that one must discover by oneself)that is, we can only discover by ourselves. Discovering by ourselves means we see what our mental conditions are. But, the way to practice vipassana, we still need to rely on our teachers for guidance. Otherwise, we will not be able to do it correctly. And, if we do not do it correctly, what would be the end results? This is important. In any case, if we wish to practice vipassana in order to extinguish sufferings, having a clear goal will make it easier. Even if we cannot extinguish sufferings completely, a momentary extinguishment for one or two hours would already be considered very fruitful. The key is for us to extinguish sufferings regularly, without waiting for sufferings to peak. Yes, sometimes when sufferings emerge, we do not extinguish them quickly but instead we fully immerse ourselves in the sufferings until we feel satisfied before extinguishment. When we contemplate the emergence-cessation of the physical and mental phenomena, we become aware of sufferings even before they appear. When we train our mind and our wisdom to see the true nature of the physical and mental phenomena, the emergence of the conscious phenomena will not cause us sufferings. Therefore, do not wait for sufferings to emerge, cultivate our awareness before sufferings appear. When sufferings emerge, we will be fully prepared. We will think: Yes, we have seen this before. Sufferings of the physical body can be extinguished by altering our bodily positions. What do we alter to extinguish the sufferings of the mind? Sufferings of the mind require altering our thoughts and attitude. The way to alter them is to see the ultimate reality, and to wholeheartedly accept this reality. Then, the sufferings of the mind will ease. The ultimate reality is that nothing belongs to us. There are only physical and mental phenomena that are governed by causes and conditions, and consistently emerge and cease. How do you feel? Do you understand more? Usually I teach by asking practitioners to relate their vipassana experiences. Practitioners are left to practice by themselves and if they have difficulties, I will tell them clearly how to wilfully contemplate. In general, if practitioners practice vipassana well, I would feel very comfortable. When sitting for vipassana, we should feel like we are sitting on an empty and light space. When contemplating the emergence-cessation of the conscious phenomenon, we need to do it without self. Do not be stressed out. Practicing vipassana requires discipline but should not be stressful. Yes, when we practice vipassana, we need to be disciplined and serious, but not stressed. I have already given you the methods to ease stress and to extinguish sufferings, so go and use them. That is it for today. May all of you progress in dhamma. Phra Arjan Prasert Thanangkaro |
เจ้าของ: | อภิสิทธิ์ ภู่ภักดี [ 17 พ.ค. 2018, 10:51 ] |
หัวข้อกระทู้: | Re: Inaugural Teachings to Start the Vipassana Project by Pr |
Experiencing the Natural Conditions within Satipatthana 4 by Phra Arjan Prasert Thanangkaro (The Four Foundation of Mindfulness) Dhamma greetings to all practitioners. Please sit comfortably. When listening to dhamma, sit comfortably and if you could, practice along. However, if you could not, that is okay. After listening to you relating your vipassana experience for one day, I feel that practitioners are beginning to better understand the way to practice vipassana. Now, I would like to refresh once again the way to practice vipassana or to contemplate the conscious phenomena that emerge. To wilfully contemplate Satipatthana 4 (The Four Foundation of Mindfulness), we need to contemplate the key phenomena. These are: Experiencing the physical body within the physical body, experiencing the sensation within the sensation, experiencing the mind within the mind, and experiencing dhamma within dhamma. This morning, a practitioner asked how to contemplate Satipatthana 4. What is experiencing the physical body within the physical body? What is experiencing the mind within the mind? How to experience the sensation within the sensation? I have briefly explained this but we will review it again here. Experiencing the physical body within the physical body has two partsthe body itself and the bodily phenomenon. How do we experience the physical body within the physical body? One bodily phenomenon that occurs naturally, enabling us to consistently experience it, is the inflate-deflate phenomenon or the breathing phenomenon. All conscious phenomena that occur within our body are bodily phenomena. From the head down, whatever phenomena that occur in the bodily area while we practice vipassana are all bodily phenomena. The phenomenon of the body or the phenomenon of the corporeality is called rupa (corporeality). The body is considered a rupa. The thing that functions as the experiencer is our awareness (sati) or our mind. What is the purpose of experiencing the physical body within the physical body? This is important. We do it to see and understand the reality of our body. The key to vipassana is to contemplate the impermanence of the body or the corporeality. To be aware of the Three Characteristics of Being (Trilaksana)that is the emergence-cessation phenomenon that occurs in our body. This phenomenon will be different from person to person. For some, the inflate-deflate phenomenon is clear. And, for some, the beating of the heart is clear. Therefore, when we experience the inflate-deflate phenomenon, we must contemplate impermanence, suffering, and non-selfthat is, to contemplate the Three Characteristics of Beings, the characteristics of all mental formations (sankhara). These are emergence, existence, and cessation. We know that our physical body and our mind are ever changing, always emerging and ceasing. But, the question is, have we ever experienced it? This is important. We wilfully contemplate in order to experience for ourselvesnot simply to believe because others say it is so. Therefore, when contemplating the inflate-deflate phenomenon, we need to have the intention to experience how the inflate occurs and how the deflate ceases. And when it inflates, does it have the form of strings, or is it uneven and ceases at intervals? This is to contemplate the details of the inflate-deflate phenomenon, to experience its emergence and cessation. This is called to experience the physical body within the physical body. The question is, when we experience the physical body within the physical body, when we contemplate the emergence-cessation in our body, do we also experience our mind? This is the consequence. Whenever we are aware of the present and we experience the emergencecessation of the inflate-deflate phenomenon or the breathing phenomenontry to observe: What is our state of mind? Is it still, or wavering? Is it anxious, or peaceful? That indicates the state of our mind. Or, when we continuously experience the emergence-cessation of the inflate-deflate phenomenon, does our mind become brighter, more unburdened, lighter, or calmer? This is the consequence. Why these consequences? When we wilfully contemplate the emergence-cessation of the inflatedeflate phenomenon and our mind is in the present, concentration (samadhi) automatically emerges. This is called Khanika Samadhi (momentary concentration). When we contemplate, even for a brief moment, concentration emerges, naturally. Therefore, the experiencing of the physical body within the physical body means the contemplation of all the emergencecessation phenomena that relies on our physical body to emerge. Sometimes, practitioners practice vipassana and see that the inflate-deflate phenomenon has disappeared and, only emptiness remains. Within this emptiness, what do we contemplate? We should focus on our state of mind at that moment. Do we feel peaceful, light, unburdened, or uncluttered? Explore deep into our mind to experience what we feel. If we feel unburdened, be still and try to observe within that unburdened state: Are there any phenomena emerging for us to experience? Try to observe, perhaps there is sound that emerges clearly within that unburdened state. Perhaps, there are thoughts that emerge within that unburdened state. Perhaps, there are sensations that emerge within that unburdened state. When emptiness emerges after the inflatedeflate phenomenon ceases, this is what we should first explore. If after we have explored and no conscious phenomenon emerges in the emptiness or within the unburdened mind, we should increase the stillness and explore into the unburdened mind and experience that deep down, are there any changes? Are there any emergence-cessation phenomena? We must observe well. Natural conditions that are the ultimate reality do not have forms but they can be felt. One thing we can observe is within the emptiness that emergeswhat is our state of mind? Do we feel uncluttered, unburdened? Do we feel brightness or complete darkness, or dimness? These are all conscious phenomena that we can contemplate. When we observe in this way, there will be natural conditions for us to contemplate continuously. When we experience the conscious phenomena within the unburdened mind, these phenomena are considered to be in refined forms and are ultimate realities. When we wilfully contemplate the emergencecessation phenomenon, the consequence is that we must be aware that after such contemplation, what are the conditions of our mind? When we experience the impermanence of the corporeality, we may see that it gradually fades away. Some may experience that his arm is missing, his body is missing, or his head is missing. The key is that this is us detaching from descriptive reality. We no longer are attached to the structural and solid forms. We see these forms disappear or fade away, as if the physical body ceases. The ultimate reality shows the Three Characteristics of Beingsit has no form, no solidness, no story, but still it shows the emergencecessation continuously. This is experiencing the physical body within the physical body. In addition to experiencing the impermanence; ever-changing, and ever-emerging and ceasing characteristics, we should also observe whether the mind or the awareness that acts as the experiencer of the conscious phenomena, and the conscious phenomena are they one of the same. Yes, they are separate. Since they are separate, what tell us that they are us? Can the physical body tell us that it is us? Can the mind or the awareness tell us that it is us? Or, is there just the experienceronly the awareness to contemplate? There is only the mind that acts as an experiencer to experience conscious phenomena that emergebe it the rippling phenomenon, the moving phenomenon, or the emergence-cessation phenomenon. There is only the awareness to act as the experiencer. Now that we see this characteristic of the physical and mental phenomena, the question is: Should we be attached to them and claim them as ours? We should contemplate that if we claim them as ours, what are the consequences? This we can investigate. Dhamma teaches us to remove the feeling of self. Once we do that, what is the condition of our mind? When we add the feeling of self, how do we feel? This is the way to extinguish the feeling of self. When we see that the corporeality is not permanent and is forever changingit emerges and then ceases. The physical body does not declare that it is us. The mind does not declare that it is us. We can really see this, we can really feel this. This is seeing things as they arenot according to our imagination. This results from our deliberation, our contemplation and our observation. This is discriminative wisdom. Samma-ditthi (right view) is the clear knowledge that the physical and mental phenomena are separate; that they emerge and cease continuously, and that they are not permanent. This is to contemplate the physical body within the physical body. When we contemplate this way, we feel that our mind is free of attachments free from the conviction that this corporeality belongs to us. What is to be free from attachments? What is the characteristics of the mind that is not attached to this corporeality? How does it feel? Clear, unburdened, lightthese are the characteristics of the mind that is free from attachments. It will emerge once we have removed the attachments. We could really feel the condition of the mind if we could really remove the attachments. Sometimes, when conscious phenomena impact our six apertureswe hear, we see, we touch, we taste, we smell, and a sense of self emerges. The feeling of us occurs. What should we do? We have to consider whether the conscious phenomena that impact our six aperturesare they beneficial or harmful? If beneficial for example, the sound of dhamma teachingswhat should we do? We should humbly absorb the sound listen and understand so that we could use them for our vipassana practice. But, if the noise is undesirable, causing agitationwhen it impacts us, it makes us feel uncomfortable. We cannot prevent this noise from emerging. Hence, what we need to do is to extinguish in our mind this feeling of dissatisfaction, this feeling of annoyance. The observation is easy. Whenever the feeling of annoyance emerges, ask whether there is self? Is there a feeling of us? Our mind at that moment feels enlarged or narrow? The key to addressing this is to extinguish the feeling of us. Remove the feeling of us or enlarge our mind to be bigger than the noise. This is called separating the physical phenomenon from the mental phenomenon. The noise is a physical phenomenon but the mind that experiences is a mental phenomenon. Just enlarge our mind to be bigger than the sound, the agitation would cease. In the future, the noise is just something that we hear, it emerges then ceases. Better still, instead of rejecting the noise, we should have the awareness to contemplate the emergencecessation of that noise. Take that noise to be a meditative phenomenon, to use it for vipassana. When we raise our mind for vipassana and contemplate the emergencecessation of that noise, to see how it emerges and ceases does it emerge and scatter out or fade away or flash out? When we contemplate this emergence-cessation phenomenon, our annoyance will cease. Firstly, we will no longer have the feelings of annoyance or agitation. Secondly, we will gain discriminative wisdom, cultivate awareness and gain concentration. If we do not reject any phenomenon, every conscious phenomenon could be used for meditative practice. This is why it is said that physical phenomenon, sound, smell, flavour, touch, and mental phenomenon are all phenomena that we should contemplate. This means that every conscious phenomenon can be meditative phenomenon when we have the intention to contemplate how it emerges and ceases. Why? When we contemplate the emergence-cessation of the sound that occurs, our mind will not fabricate. There is no feeling of like or dislike, only how the noise emerges and ceases. Better still, when we contemplate the emergence-cessation of that noise, we should put our mind or our awareness in the same place as the sound. Observe that when the noise ceases at each moment, does our mind or our awareness cease as well? When we contemplate this way, we are really using our discriminative wisdom. In addition to not fabricating, there is another benefit. When we practice vipassana, we have the intention to choose how we contemplate. If we wish to focus on the descriptive reality, we will listen for the content. This is sometimes necessary when we listen to dhamma. If we wish to remember (the content), we need to enlarge our mind to be bigger than the sound, to absorb the story. But, if we wish to use the sound to contemplate the emergence-cessation phenomenon, we should put our awareness or our mind at the same place as the sound. And, contemplate the emergence-cessation of that sound. If our awareness is really in the present, we would only experience the emergence-cessation of the sound but we would not understand its content. Therefore, it depends on what our intention is. When we contemplate the physical body within the physical body, we also see our mind. We do not only know that our body is suffering, that it is hot, that it is cold, or that it is in pain. Where we feel ache, stiffness, numbness, itchiness, tautnessall these that happen to our body are sensations within the Vedananupassana Satipatthana. This is called the contemplation of sensation within sensation. There are two types of sensation: Physical sensations that include pain, ache, stiffness, numbness, itchiness, tautness, and heaviness. And, mind sensations that include feeling airy, uncluttered, unburdened, light, happy, and neutral. In dhamma language, we talk about happiness, suffering, equanimity (upekkha), ness (domanassa), happiness (sommanassa)these are all mind sensations. In brief, all feelings of suffering or happiness that emerges in our mind. When we sit and practice vipassana, we all experience sensation, correct? After we sit for nearly one hour, they begin to appear. For some, after just 30 minutes, they already startperhaps, a back ache, a shoulder ache, pain in the legs, and pain at the impact point. Some will experience headache. These are all sensations. Sometimes we wonder what causes these sensations. Are they caused by our defilements? Are they caused by our stress? Are they caused by natural conditions? We need to observe these. As we sit in the same position for a prolonged period, bodily sensations emerge. This is the nature of our physical body. What benefits can we gain from contemplating sensations? Sensations phenomenon has two parts physical and mind sensations. Physical sensations such as when pain emerges, the first thing we must contemplate is whether the pain that emerges and the mind that experiences itare they one or are they separate? This is what we must contemplate, not only to think that they are separate. If we think, it means that we do not see, but we merely use deduction or logic. When we use deduction or logic, we cannot experience clearly when the natural conditions indicate that sensations phenomenon is not stable. We only know that sensations emerge, that pain emerges, but we do not know when they cease. We also do not see when they emerge. We only know that there is pain, but once we move, it ceases. Or, once we forget, it ceases. This is called not experiencing the emergence, existence, cessation of sensations phenomenon. We should contemplate the separation between the mind or the awareness that experiences, and the sensation phenomenon. Why do we have to do this? We do it so that we can be aware of the reality of the Aggregate (khandha) that is called the sensation aggregate (vedana khandha). The mind that experiences is the consciousness aggregate (vinnana khandha). The sensation is a mental phenomenon. The mind is also a mental phenomenon. We are separating one mental phenomenon from another. We do this in order to see clearly that they are totally separate. Hence, when sensations occur, they should not impact and den our mind, correct? The physical sensation is one part, the mind sensation is another. If the physical sensation makes us gloomy, we have to contemplate whether we have a sense of self, or not? What is gloominess? It is defilement, correct? Defilements can only emerge with a sense of self or a sense of us. With the sense of us, likes and dislikes emerge immediately. But, without us, there will only be a feeling of good or bad. Therefore, it is important to contemplate whether the mind that experiences and the sensation that emergesare they one of the same, or are they separate? Next, we have to contemplate the ultimate truth of sensations phenomenon. When we say sensations are not permanent, what do we mean? When we say sensations are sufferings, what do we mean? The characteristics of sufferings are that what emerges must cease. They cannot maintain their conditions. We can contemplate the ache that emerges herewhat are its characteristics? Constant, or sometimes intense, sometimes dull. Or, the ache emerges and fades away or flashes out. Or, the ache emerges and radiates away. These are all characteristics of the sensations phenomenon. One benefit arising from our contemplation of the sensations phenomenon is that thina-middha nivarana (sleepiness, lethargy) will disappearthat is, sleepiness will disappear. If our mind is awake, it would be bright. Notice that a person in intense pain cannot fall asleep. Whenever we have intense pain, we cannot fall asleep at all. Our mind is alert (Translators note: To experience pain). Therefore, one usefulness or benefit of sensations contemplation is that we can be aware that this physical body is a habitation of sufferings; a place of sensations; and we have no control over them. In addition, we will become aware of the ultimate truth that sensations phenomenon changes and it does not proclaim itself to be us. When we contemplate that the mind that experiences and the sensations phenomenon are separate, we will see that the sensations phenomenon is just the sensations phenomenon, it is not animals, humans, we, or they. It emerges, exists, and ceases, naturally, according to its causes and conditions. One benefit from having a contemplating awareness is our mind will be alertmeaning that it is more powerful. Whoever falls asleep while concentrating (meditating), should try to contemplate the emergence-cessation of sensations phenomenon. Then, the sleepiness will disappear. This is sensations contemplation. In addition to being aware that this physical body is the habitation for sufferings, that sensations are not us and that the sensations phenomenon and the mind are separate, practitioners should also observe that whenever we contemplate in this manner, what is the state of our mind? Do we feel alert, bright or dim, depressed or gloomy? These are the consequences that practitioners must investigate or observe. If I give you the answer now, you would all just wait to see (the state of mind) and might not find it. Therefore, the thing that we must contemplate for ourselves is when the sensations do not proclaim itself to be us, what is our state of mind? And, when we see that sensations are not permanent, should we be attached to them and claim them as ours? When we contemplate sensations phenomenon while our physical bodies are still strong, this has many benefits. When our bodies are strong and resilient and our mind remains powerful enough to contemplate, we must practice vipassana! When the end comes, when sensations are plentyour mind will be free from attachments, automatically. Our mind will let go easily and will not attach itself to sensations until gloominess emerges. As we say good-bye to this earth, sensations will emergehow do we not suffer from sensations? Or, how can sensations not cause our mind to be gloomy? This is to experience sensations within sensations. This is to contemplate the natural conditions that emergebut, it requires intention. Natural conditions that emerge, speaking broadly, may be different. But, what is certain is impermanence: Emergence, existence, and cessation. The characteristic of the emergence-cessation of the physical and mental phenomena, we may see emergence state, existence state, or cessation state. Do we notice that sometimes as we contemplate conscious phenomena, as we contemplate the inflate-deflate phenomenon, sometimes we only see inflate, not deflate. Sometimes inflate then disappears. Sometime, we see only deflate. Deflate then disappears, we do not see the inflate state. Our breathing phenomenon is the same. Sometimes, we only observe the emergence and existence states, but not cessation. Those are characteristics of the natural conditions that are apparent to us. But, above all, it depends on our intention. We must really intend to contemplate. Vipassana requires diligencediligence to cultivate mindfulness. This is to contemplate all conscious phenomena that emerge, to see how they change or how they cease. Whether we undertake major or minor bodily movements, we should have the awareness to contemplate. What are mind sensations? As mentioned before, this is when we feel uncomfortable, feel , feel depressed and dejected, feel happy, feel soft and gentle, or feel exhilarated. All of them are mind sensations. When mind sensations emerge, how should we contemplate? Whether sensations of the physical body or the mind, they are all governed by the Rule of Trilaksana (The Three Characteristics of Beings)emergence, existence, and cessation. Even happiness that emerges, it is also not permanent. This is not to deny happiness, but to know that happiness is not permanent. What about sufferings? They are also not permanent. Therefore, when sufferings emerge, we should have the awareness to wilfully contemplate how they emerge and cease. When sufferings emerge, the quicker we can extinguish them, the better. I have already taught you how to extinguish sufferings. As mentioned last night, when thinking about issues that are upsetting, what is our state of mind? Cramped and heavythese are characteristics of mind sensations. Therefore, if we want to extinguish them, we have to do it in our mind. Can we use our thoughts? If we could do it, that is good. But, many times, no matter how hard we think and ponder, they cannot be extinguished. This shows that we are not doing it correctlywe only have the desire to extinguish, but without the correct method, they are not extinguished. What is the way to extinguish sufferings? As mentioned before, sufferings rely on the feeling of us, rely on the feeling of self, to emerge. Hence, the way to extinguish sufferings is to extinguish the feeling of us. One way is to remove the feeling of us. Another way is to expand our mind, then, sufferings will disappear. Once sufferings disappear, which mind sensations emerge? Once sufferings disappear, our mind will feel unburdened, peaceful, calm, or neutral. This is called upekkha vedana (equanimity sensation). Or, sometimes, happiness emerges, deep comfort emerges, this is called sommanassa vedana (happiness sensation). Therefore, when practicing vipassana, regardless of whatever conscious phenomena or natural conditions emerge, it is important to be awareregardless of whether the conscious phenomena are internal or external, and regardless of whether the phenomena are physical or mentalhow they emerge and how they cease. These are mind sensations. We do not have to be afraid of being attached to the happiness that emerges. It is rare for anyone to be able to be happy every day. We always search for happiness, wanting the happiness to be with us, but it does not stay long. Since happiness is fleeting, sufferings could enter. What is the way to seek happiness easily? In reality, happiness is not far away. Once we attain happiness, what do we do with it? Happiness that emerges, if the mind is wholesome, it becomes very complementary, enabling us to make even more merits. Have you ever recollected the merits that you have made? Yes? Has anybody never recollected the merits that they have made? No? This is good, this is clever. The merits that we have made can be brought to good use. Try this. Let our mind be empty and take this empty, light mind and place it around the area of our heart called hadaya-vatthuthe area between our neck to our sternum. Now, how do we feel? We feel light and uncluttered. While we feel light and uncluttered, we recollect the merits that we have made and take these merits, and place them into our light and unburdened mind. See what is our state of mind? As we recollect and place the merits that we have made into our unburdened mindno matter how wide our mind is, make that merits just as wide. Fill it until full, until they overflow from our physical body. If our mind is as big as the (temple) pavilion, also make the merits as big as the pavilion. How do we feel? Fully contented, right? When we feel fully contented, are there any desires? No. There is only one desirethe desire to share this contentment with others, wanting others to be happy. Why? This is because our heart is full of merits, not material things. If we want this happiness to last for a long time, we should be satisfied and observe it continuously. If we want this happiness to stay for a long time, we should use it to experience every conscious phenomenon that emerges. Usually, we already use the awareness or the mind to experience conscious phenomena. So, we just make a little changefrom a mind that is full of anger, full of delusion, into a mind full of happiness. Here, wholesomeness will emerge. Use this mind that is full of happiness to experience phenomena, and, do not be afraid of being attached to it. Now, let observe a little further. If we make our mind that is full of happiness to be as big as the skyhow do we feel? Does the mind that is full of happiness proclaim itself to be us? Or, is it just the feeling of happiness? Without us, there will still be happiness. Without us, does not mean barrenness. Try taking the mind that is full of happiness and place it around our face. How does the face feel? The face feels fresh and bright, not barren. We should dress up both our mind and our physical body. If we dress up the body but not the mindour face would be gloomy, depressed, and lifeless. It makes the world appears unbearable. But, if we are happy, the world would be beautiful for us and everything would be good and beautiful. This is not that we are enchanted by the world or that we are attached to beauty. It is simply that when our mind is wholesome or happy, the world will appear beautiful. How about the teaching that we should not be attached to happiness? The happiness here still has consistent changes. When happiness emerges, use the awareness to experience it, to see how it changes. Does the happiness become more and more refined? This is the thing that we must contemplate. If we see the changes here, we would not be attached to happiness because happiness is not permanent. It is not that happiness turns into sufferings, happiness then sufferings, happiness then sufferings. Rather, happiness has different levels of refinement. This is to experience our mind sensations. The mind that changes from unrefined to refined. All these, we need to contemplate in order to experience, not just to think (Translators note: That they change). When we contemplate the mind within the mind, experience the happiness, observe whether it is wider and more refined. Contemplating the mind within the mind has three components. One, know how the mind is. Is it heavy, light, happy, peaceful? Two, know what the mind is thinking, thinking about what? This is descriptive reality. But, if we know how thoughts emerge and how they cease, this is vipassanato experience the emergence-cessation of the thoughts phenomenon. Finally, once the mind that experiences all the phenomena ceases, does it re-emerge and cease again? This is what we must contemplate. When experiencing the mind within the mind, the first thing is to know how the state of the mind is. Does the mind feel soft and gentle, unburdened, light, peaceful, depressed or agonizing? And, to know what the mind is thinkingand how the thoughts emerge and cease. Also, the mind that acts as the experiencer, how does it emerge and cease? Does it emerge and cease? These are things that practitioners must observe, must contemplate. These are refined natural conditions hence may take sometimes to experience. But, if today you do not experience them, perhaps you would in future days. What are natural conditions (sapawa dhamma)? Natural conditions are physical and mental phenomena that emerge while we have the awareness. Corporeality, sound, odour, taste, tactile sensations, and mind-object (dhammarom) are natural conditions that emerge. Mindobject emerges in the mind. What things emerge in our mind? As mentioned before, it is not just thoughts that emerge in our mind. Good and bad feelings, ness and happiness, heaviness, lightness, coldness, heat, softness, hardness, tautnessthese are all physical and mental phenomena. When we experience dhamma within dhamma, how do the natural conditions change and how do they emerge and cease? When we contemplate this way, it will help us to be released from attachments. Why? By nature, our mind is not inclined to cling to things that are not stable, things that are always changing. Observe that things that change often irritate us, correct? We prefer things that stay the same for a prolonged periodthey make us happy. Therefore, when practicing vipassana, we always say when will I find peace so that I can sit still and peacefully for a long time? When we sit peacefully for a long time, we feel goodwe feel attached to that state, correct? However, if we are peaceful and we contemplate the emergence-cessation of the physical and mental phenomena, even for minor bodily movements, our mind can also be unburdened. Our mind will feel free and unburdened, not attached to the phenomena that emerge. But, since we are still practitioners, we have to use major bodily movements for contemplation. Practicing vipassana requires fundamentals that beginners still do not have unlike experts or skillful persons. For them, practicing vipassana is normal and natural. But, for us who are still practitioners, we need to use the major bodily movements for our minds. For each instance (banlung), our major bodily movements will change. From contemplation of the inflate-deflate phenomenon, this may change to contemplation of the sensations phenomenon. Or, perhaps, there may be lights that emerge for us to contemplate. These lights emerge from the physical phenomenon. If our mind experiences this phenomenon, it should also cease. This is to experience the emergence-cessation of the physical and mental phenomena. Today that I teach about the Four Foundations of Mindfulness (Satipatthana 4), I hope practitioners will have deeper understanding of vipassana practice. In contemplating the natural conditions, please use this understanding. One more thing, the conditions or phenomena that I talked about, if they are not the same as what you are experiencing, do not try to find them. Use the current phenomenon that is in front of you as keyand things will eventually progress. Do not try to see or force the phenomenon that I mentioned. Furthermore, when we contemplate conscious phenomena, when we practice vipassana, if we force ourselves or if we concentrate too sternly, then we would feel cramped, we would feel headache. The correct way is to step back and use the awareness to contemplate steadily and consistently, but do not force that phenomenon to be stal clear. If the phenomenon is light and finethen we should be aware that it is light and fine. We do not force it to be solid or vigorous. Be clearly aware of how the phenomenon is and what we experiencenot what we force it to be. The easiest way to find happiness is to have contentment. That is to be contented that we have no sufferings. Has anyone ever seen the state of no- sufferings? Yes? Whenever we experience this state of no-sufferings, just add the feeling of contentment and see how do we feel? Happiness immediately emerges! Just be contented with no-sufferingsthis is easy. Sometimes, we struggle so hard to find happiness that we overlook our state of no-sufferings. Therefore, just be aware when we have no-sufferings, then be contented with that state, then happiness will emerge. Todays time is up. But, before we get up, let us share the loving-kindness (pae metta). Just now I mentioned about the way to recollect merits. Now, we talk about sharing the merits. Do you still have the merits that we mentioned just now? Yes? Recollect the merits that we wish to share. When sharing loving-kindness, I will not use words, but let us focus our minds and resolve. In order to share loving-kindness or merits, we first need to have merits. In order to share happiness, our minds must have happiness. If our minds do not have happiness, how can we share it? How can others receive it? Therefore, as I asked you to recollect your merits just now, try it. Recollect and bring merits into our minds until they are full. Then expand the minds widely with no boundaries, no limitations. Then, we focus and resolve whom we wish to share these merits with. Think about our fathers and mothers, think about our benefactors. Then, we send out these merits, send out these minds that are full of merits and full of contentment to our fathers and mothers and our benefactors. Observe when we think about anyone, the mental pictures of those people appear. Now, try to see what happen to their faces, once we send these happiness and contentment to them. Can you do it? Try itthis is the way to share merits. Send merits and loving-kindness out without boundaries, without limitations. Focus and resolve that all of these people rejoice with us in the merits that we are makingbe it from giving alms and donation, from abiding by the Buddhist precepts, or from practicing vipassanaactivities that we have done and are currently doing. We hope that these people rejoice with us in the merits that we have made. If they have any sufferings, we hope that they would soon be free from these sufferings. If they are already happy, we hope that this happiness grows further. As for the celestial beings (devata) here or elsewhere, we also hope that they rejoice with us in the merits that we are making. Finally, may the benefits of the merits that we have made and are making become penance, strength and condition for all practitioners to progress in dhamma until nibbana is attained. Phra Arjan Prasert Thanangkaro |
เจ้าของ: | อภิสิทธิ์ ภู่ภักดี [ 24 ก.ค. 2018, 16:50 ] | ||
หัวข้อกระทู้: | Re: Dhamma Practice by Phra Arjan Prasoert Thanangkaro | ||
The Intention to Contemplate the Emergence-Cessation of the Physical and Mental Phenomena by Phra Arjan Prasert Thanangkaro Dhamma blessings to all practitioners. Today is the third day that we are here together, to practice vipassana. After three day, how do you feel? Do you begin to understand? I wish to refresh for you how to contemplate natural conditions during vipassana. In actual fact, some of you have already practiced vipassana for quite a while. Some of you have practiced for a long time, and are doing well. Now, the way to contemplate the conscious phenomena or the natural conditions that emergemany of you still have questions whether what you are doing is correct or incorrect. Furthermore, some of you are not certain which phenomenon should be contemplated. For example, when we practice vipassana, what is the key conscious phenomenon that we should contemplate? As we experience, should we contemplate the inflatedeflate phenomenon mainly, or should we contemplate the breathing phenomenon mainly? Here, we need to be fully aware, at that present moment, what conscious phenomenon we are contemplating. The most important point about vipassana is to have the intention. That is, when conscious phenomenon emerges, contemplate how it emerges and how it ceases. Regardless of whether that phenomenon is inflate-deflate, breathing in-breathing out, sensations phenomenon, thoughts phenomenon, or mental images (nimitta). For some, when practicing vipassana, mental images emergeimages of people, trees, waterfall, grass fields, buildings. When these mental images emerge, what should we do? When these images emerge, we should have the awareness to contemplate how each image emerges, and how it ceases. Does it emerge and fade away, disappear or flash out, or expand and gradually fade away? We must have the intention to follow and contemplate how the phenomena emerge and cease. Furthermore, it is important to have the continuation of the conscious phenomenon that we contemplate. When we contemplate the inflate-deflate phenomenon, we should observe what is its initial form? And, what are the subsequent forms? When I ask: What are the characteristics of the inflate- deflate phenomenon? How does it emerge and cease? We sometimes just answer: It inflates then deflates. A further question is: Does the phenomenon become clearer? Or, does it gradually fade away? These are the things that we must observe. And, once the inflate-deflate fully disappears, what other things should we contemplate? Once the inflate-deflate phenomenon disappears, observe how we feel at that particular momentthis is called the state of our mind. Do we feel peaceful, light, neutral, silent, calm, or unburdened? The point to observe is once the inflate-deflate disappears and nothing else emerges at all, only the feeling of emptiness. Here, it means, in front of us there is no emergence-cessation phenomenon, no changes. Observe that when we are serene in the emptiness, is there any phenomenon that emerge? If we calmly observe, there would be one phenomenon or another that would emerge in that emptiness for us to contemplate. For example, after the inflate-deflate phenomenon disappears and we sit calmly in the emptiness. If the thoughts phenomenon emerges, then we should contemplate thatsee how it emerges and ceases. Here, we need to have the intention in order to experience how the thoughts phenomenon emerges and ceases. This is not the same as trying to see where the thoughts are going. The intention is different. Wanting to see where the thoughts are going and for how long, and having the intention to experience how the thoughts that emerge cease. The intention is different. When we contemplate the emergence-cessation of thoughts, we will experience the characteristics of the cessation of the thoughts. But, if we observe where the thoughts are going, they would just continue on and on. Why? Because we think, we fabricate, hence the thoughts jump from one issue to the next and to the nextfor the entire meditative instance (banlung). Even after the end of the meditative instance, the thoughts continue. As mentioned yesterday, every time we contemplate conscious phenomena, we need to have the intention. Why do we need to have the intention to experience the emergence-cessation of the physical and mental phenomena? This is because we need to have the intention to be aware of the ultimate truth of the physical and mental phenomenathat is mental formations (sankhara) are not permanent, perceptions (sanna) are not permanent, minds (vinnana) are not permanent, corporeality (rupa) are not permanent, and sensations (vedana) are not permanent. We know that the Five Aggregates are not permanent, but we still are attached to them. Why? Because we know but we do not see, we therefore have the feeling that we want to claim the Five Aggregates to be ours. The sense of us always emerges every time one of the Five Aggregates clearly appears. As we sit here, which aggregate is the most apparent? Is it corporeality, sensations, perceptions, mental formations, or mind? This depends on each person. The reason I ask this question is because the Five Aggregates that appear are not clear to everyone at the same time. Why did the Buddha categorise into aggregates? Because sometimes we are aware of the mind aggregate and the corporeality aggregate, but not the sensations aggregate, correct? These are natural conditions that emerge. If sensations emerge, they are mental sensations, called equanimity sensations (upekkha vedana)the feeling of nothingness, just emptiness and neutrality. When we contemplate the emergence-cessation phenomenon, the important thing is for us to be free from attachments. The awareness of the emergencecessation of the physical and mental formations is like being aware of new lives. Our lives are our physical and mental phenomena, correct? Only the physical body and the mindthese are physical and mental phenomena. Whenever we experience the cessation of the old physical and mental phenomena, and we experience the emergence of the new physical and mental phenomena, it is like experiencing a new life. But, this requires careful and detailed contemplation, to really be focused on our contemplations. What is the usefulness of being aware of the emergence-cessation phenomena? What good is it? Some practitioners wish to know why we need to be aware of the emergence-cessation phenomena. What good is it? If we used to have this question, hopefully we no longer have it now. When we are aware of the emergence-cessation of all conscious phenomena, the briefer they are, the less our mental fabrication. The longer the phenomena persist, the more the fabrication. The longer we are aware of the existence of the phenomena, the more we will be attached to them. When we are aware of the existence of the phenomenon and we fabricate, this is called mental action (manokamma). If the fabrication is wholesome, then wholesome action would result. If the fabrication is unwholesome, then unwholesome action would result. But, as we experience emergence then cessation, fabrication does not emerge. Observe that the mind that experiences the emergence-cessation phenomenonis that mind wholesome or unwholesome? It is wholesome, correct? With a well-grounded mind and with the awareness, there is wholesomeness. Therefore, when we practice vipassana, we should have the intention to be aware of the emergence-cessation of various conscious phenomena. Observe that in our daily lives, our minds are inclined to attach to what type of phenomena? With close observations, we will see that our minds tend to attach to unwholesome phenomena. For example, all of us have experienced anger. If the anger exists for one hour, the mind could commit how may unwholesome actions? Numerousas the mind thinks up issues, caused mainly by anger. The anger drives more and more unwholesome actions. Sometimes the mental actions are transformed into verbal actions and, sometimes, these can even be transformed into physical actionsall because of anger, alone. How can mental actions be transformed into verbal and physical actions? Because our minds consume those phenomena thousands of times until they can no longer be contained and must be released as verbal and physical actions. The end result is the completion of the three components, not the Buddha, the Dhamma, and the Sangha. But, rather, they are the physical actions, the verbal actions, and the mental actions. Therefore, when unwholesomeness or anger emerges and we are aware, and we can extinguish the anger, our mind that will consume the unwholesome actions will be diminished. Our mind that will experience sufferings will also be reduced. When the lives of the phenomena are short, the misery of our bad deeds will be diminished. This is a way to control ones kamma or to extinguish the kamma. This is not the same as extinguishing the misery of our bad deeds. It means to extinguish the possibility of creating new kamma. We stop our mental formationsas we begin to think, we extinguish the thoughts. When we are angry, are we happy or are we suffering? We are suffering, correct? How do we extinguish suffering? If we trace everything back to the beginningwhen anger emerges, it causes us sufferings. Although we know that, we experience sufferings every time we are angry but we still like to be angry. Then you ask your masters: Why am I so inclined to anger? Nobody can answer that question. A better question would be: Why is it so easy for me to be angry? And, What is the way to extinguish anger? The way to extinguish anger is to extinguish the feeling of us. Remove the feeling of us. When we remove the feeling of us, we are extinguishing egoistic pride (mana-ditthi), correct? People with a lot of egoistic pride are inclined to anger, are bad-tempered. By nature, people are different. Some have angry nature and are temperamental, easy to anger. Some anger easily and down easily. Some anger easily but down slowly. The thing that we practice here, we contemplate the emergence-cessation phenomenon. We know how to extinguish conscious phenomenain order to experience the nature of the mind. In reality, the conscious phenomena that we experience, they exist for a moment and then cease, we really understand their nature. But, once the phenomena touch us and we become the receiver, having us as the experiencer, then these phenomena impact us fully. Then, we spread the impact to others. Observe that when we are happy, we wish to share that happiness with others, correct? Similarly, when we are full of anger, we start to share it with others. When nobody wishes to share that anger, then we become dissatisfied. We wish to impose that anger on to others: You must listen to me. You must listen to me! When the other person walks away, we become agitated. We rarely think about positive feelings. The quicker we can extinguish conscious phenomena, the less kamma we will make. Furthermore, unwholesome kamma will be shortened, wholesome kamma will be lengthened. Unwholesome mind shortens, wholesome mind lengthens. Vipassana focuses on the contemplation of the emergence-cessation of the physical and mental phenomena. Every time we experience the emergence-cessation of the physical and mental phenomena, it is like cutting the cycle of birth and death. Why? This is because the cycle of birth and death is caused by the existence of conscious phenomena. I used the example of anger because anger is an obvious phenomenon. When we are angry, we think about numerous thingslimitless and unending. If we were to die at that moment, die while we are angryhow would we be reborn? Some people have resentment and carry vengeance for many lives. Some people resolve never to meet particular persons in the next life! Every time they make merits and make dedications, they will always resolve never to meet those particular persons in the next life. But, every time they make such resolutions, the faces of those people appear in front of them. However, if they make dedications to and wish to share happiness with those people, then the faces of those people would gradually fade away. This is why we are taught to share loving-kindness with others, in order to remove attachments, to extinguish vengeance. This is how we prolong the cycle of birth and death. Even with happiness, if we are attached to happiness, we will continue to prolong the cycle of birth and death. But, when we contemplate the emergence-cessation of the physical and mental phenomenathis is cutting the cycle of birth and death. Why? Once we have attained nibbana, becoming a Stream-Enterer (Sotapanna)there are only seven lives left, correct? And, how many lives have we lived? We do not know. We cannot recall. But, we can move forward. The important point about vipassana practice is what our goal is. Is our goal to practice vipassana is merely for the sake of practicing? Or, is our goal is to attain nibbanawe practice to extinguish sufferings? Therefore, we must have the determination. We always think about the Buddha, relying on him as our role model. Why did he abandon his royal status and strived for extrication? His desire for extrication was intense. We need to have real determination. We do not know how much merits, how much virtues (barami) we have accumulated over numerous lives. We cannot recall. But, one thing we do know is that if we had never practiced vipassana (Translators note: In previous lives), we would have no interests in what the Buddhas teachings are. Had we never listened to Buddhist sermons, we would not understand how good dhamma is. Therefore, we have accumulated some experience at least. What remains is the way forward, and whether we will really progress in that direction. And, whether we really have the desire to extinguish sufferings? That is the key! For example, when we came here, we had the intention to practice vipassana. We left home in order to practice vipassana. After practicing for two days, entering the third day, we started to feel bored. We feel that everything is repetitive. What do we observe? We do not know what to contemplate. The natural conditions that emerge appear repetitive. This is natural. These are things that we need to contemplate. And, the feelings of monotony, the feeling of boredom, the feeling of lazinessthese are types of conscious phenomena. They are our state of mind. They are called the lazy one. And, if our boredom is full of self, it is called the defilement one. What do we practice vipassana for? To detach from defilements, correct? Do not let defilements lead. Always tell ourselves: I am cultivating mindfulness, I must wilfully contemplate, promptly. As the feeling of boredom begins to emerge, promptly contemplate that phenomenon. As we become aware, contemplate immediately. Do not waste time lamenting. Use the awareness to contemplate. We think in a straight forward manner. We do things simply. We abandoned the outside world to come here in order to purify our minds. Therefore, whatever things that encroach upon our minds, we should have the awareness to contemplate how they emerge and how they cease. As we have the awareness to experience the phenomenon, how does it disappear? That is our duty. When we have such a clear goal, obstacles will be greatly reduced. Outside matters cannot disturb us. What remain are the things that we need to wilfully contemplateas mentioned beforethere are four things: Experience the physical body, experience sensations, experience the mind, and experience dhamma. When contemplating sensations phenomenon, we also need to have a clear intention. For example, this afternoon, a practitioner told me that a sensations phenomenon emerged, so he had to fight it and must defeat it. I was thinkinghe is transforming a natural condition into an enemy! Sensations that emerge are a phenomenon that we should contemplatethey are not our enemy. They are a phenomenon that we must wilfully contemplate: How they emerge and cease. The thing that we must defeat is our own mindnot sensations. Sensations are not permanent. How do we defeat our own mind? We defeat it by not denying sensations and have the awareness to experience the sensations that emerge and how they cease. How they change? Are they heavy or light? This is our duty. The way to battle sensations is with our wisdom, not our strength. We are cultivators of mindfulness, we need to use wisdom. When sensations emerge, the first thing that we need to do is to observe whether the mind that acts as the experiencer and the sensations that emergeare they one of the same or are they separate? We should be aware further whether sensations that occurare they pain, are they itch, or are they numbness? The sensations that we talk about, what are they? If they are painwhere is the pain? Is the pain at the knee, in the back, in the shoulder, or in the head? If we know the location of the pain, then we would know the location of our mind. If we do not know the location of the pain, then we would not know where our mind is. Observe closelyif we know that the pain is in the knee, we could observe whether the mind that acts as the experiencer is around the knee-cap or outside of the knee. By this observation, we can see whether our mind is at the location of the sensations or in different places. That is using our wisdom to separate the sensations from our mind. Secondly, as we experience that the mind and the sensations are separate, we should observe further whether the mind and the sensationswhich one has greater strength? If our mind is weaker than the sensations, we should step back and do not focus (into the sensations). Now, as the mind becomes stronger, the next thing to observe is whether the sensations are stationary or moving? At their periphery, do sensations move slightly or are they stationary? Observeif the periphery is stationary, what about the core of the sensations? If the core has the phenomenon of small specks that flash and then disappear, flash and then disappear, we should contemplate these changeswhere the phenomenon of flash and disappear occur. When contemplating sensations phenomenon, we need to have the intention to experience the changes or the emergence-cessation phenomenon. We do not force the sensations to disappear. Here we battle with our wisdomwe experience the emergence of flashes and movementthat is the impermanence of the sensations phenomenon that is changing. As we continue to contemplate, sensations will continue to change. There is another characteristicas we contemplate sensations, instead of experiencing the impermanence of sensations, we experience the strength of sensations. What is the strength of sensations? When pain emerges, we reiterate: It is painful. This is not wrong, but we should be aware whether we are experiencing the pain or experiencing changes of the sensations? When we contemplate painsometimes the pain emerges, sometimes the pain easesthis is okay. But, if we just focus on the pain, our mind would consume the feeling of pain rather than experiencing changes. Have we ever noticedif we just focus on the painit would be very, very painful? In the end, we gave up and had to move. Furthermore, as mentioned, we should contemplate on changes. By its nature, pain that is unchanging and stationary is very difficult to endure. But the majority of painthe phenomenon is sometimes intense, sometimes not very clear. Sometimes, the pain emerges and it becomes stronger and stronger, until it is no longer bearable. But, most of the time, the pain emerges, then ceases, emerges, then ceases. Another way to battle with our wisdom iswhen the pain intensifies and then eases, use our mind to focus into the phenomenon each time the pain eases. This is the interval between painsthe interval between phenomena. The pain is at intervals, as we focus our mind, it changes. As the mind enters the intervals, how are the sensations? How do they change? This is the way to battle sensations with wisdom. Sensations are not permanentthey display their impermanence. But, instead of experiencing their impermanence, we consume the essence of sensations that is painso, it is very painful! In contemplating natural conditions, in contemplating conscious phenomena, we need to have the intention. And, one more thing, after we practice vipassana for a while, our physical body begins to tire. We wake up early, go to bed late. Hence, when we sit to practice vipassana, we fall asleep, we feel tired. Sometimes, even while walking, we fall asleep. Why? Observe whether this is caused by our physical tiredness or by our intense concentration. When we wilfully contemplate, but our key conscious phenomenon is not clear, it is hazy. When contemplating the action of walking, the phenomenon is hazy and unclear. The phenomenon of inflate-deflate is hazy. In these circumstances, tiredness emerges. While sleepiness appears, what do we do? We have to endure it and sit and sit and sit until the feeling of sleepiness disappears. This is normal. A way to battle sleepiness is when the feeling emerges, we should change our bodily movements or positions. After we have done it, if we still fell sleepy, then we should get up and wash our face. If we are still sleepy, just go to sleep for a while before getting up to continue practicing. Whether we sleep while sitting or while lying down, there is no difference. But, if we sleep while lying down, when we get up, we are refreshed. Alternatively, if we sleep while sitting, when we get up, we feel drowsy. But, observe that if the sleepiness is caused by intense concentration, the key is to wilfully contemplate the phenomenon. Once this major phenomenon is clear, the sleepiness will disappear. This afternoon, I told you the way to deal with sleepiness. You are still sleepy now, correct? Observe how the sleepiness emerges. The sleepiness will emerge when our mind lacks a major conscious phenomenon, when we feel somewhat empty. Sometimes, our thoughts are the one who bring sleepiness, correct? When our mind is empty, and some thoughts slowly emerge, we enjoy being in thoughts. Then, suddenly, we drop off to sleep. As we come to, we ask: Where did we go, just now? It is like falling off a high place. After this brief sleep, we wake up refreshed. For anyone who practices vipassana, this is a natural condition that can occur. It is natural. As mentioned before, the way to resolve (sleepiness) is to unburden our mind. We can do it, right? Try it one more timetake our mind and move it outside of our physical body. In this empty space, as the mind is unburdened, how does it feel? Does it feel dim or clear? Does it feel awake or drowsy? It feels awake, right? This is good. Now take this unburdened mind and place it around our facehow does it feel? How do our eyes feel? Brighter! This is because when we feel sleepy, the atmosphere begins to dim, and it begins to darken. Once the darkness moves below our eye lidsthats it! We fall asleep. Observe well when we practice vipassana, not just knowing but be aware of what happens and what the consequences are. When sleepiness emerges, we do not pay attention to it, as we try to contemplate other phenomena. We try to contemplate only inflatedeflate or the breathing phenomenon while thinking that sleepiness is not a conscious phenomenon that we should contemplate. This is a misunderstanding. Observe that when sleepiness emerges, other phenomena will not be clear, correct? Inflate-deflate fades, breathings are difficult to pinpoint, even thoughts are very light. There is no sensationif there is, sleepiness would not emerge. Therefore, the way to address sleepiness is whenever it appears, take our mind and move it into the sleepiness. Then send it far away or expand it widely. Try itwhoever is sleepy now, expand the mind widelyhow does it make our brain feel? Sometimes after we have expanded our mind and our brain is now uncluttered and our eyes are brighter, but if we observe well, there are still remnants of the sleepiness in the periphery. As we lose our awareness, it will rush back in and our sleepiness re-emerges. If this happens, we go back in again and expand our mind again. The key is to move the sleepiness far faraway, without any remnants. If we can expand it to the extremity and there are no remnants left, our mind would be fully awake, immediately. This is the way to battle sleepiness. As the mind awakens, it becomes brighter. And, as we add more calmness, concentration increases and the awareness becomes more powerful. Then, sleepiness will disappear. This is a way to battle sleepinessin addition to washing our faces or change our activity or our position by walking. The way to address sleepiness that is caused by intense concentration is to increase the feeling of alertness. To increase alertness is not very easy as we do not know what it is. What is alertnesscan we think of it? (A practitioner answers: To contemplate in a quick and swift manner) When we sit and meditate, is our mind awake? Yes, correct? Do we need to contemplate quickly? No. But, we can feel what the characteristics of a mind that is awake are. It is not drowsy, correct? It is refreshed and clear. A mind that is awake will be bright, meaning our awareness is robust. We need to observe, we need to look at our own mind, not just contemplating the conscious phenomena. This is because if we focus solely on the conscious phenomena, we would be aware only of physical phenomena, but not the mental phenomena. Therefore, contemplation includes experiencing the physical and mental phenomena, experiencing the physical body and the mind, and experiencing the emergence-cessation of the physical and mental phenomena. Sometimes we wonder: How is our mind? We can feel straight awayis it neutral, unburdened, calm, or comfortable? We just need to observe our mind to see how it is. These are the characteristics of the mind. This is the way to battle phenomena, to resolve sleepiness. In contemplating the conscious phenomena, some practitioners are curious about when inflate-deflate ceases, with only emptiness remainsreal emptiness. If it is real emptiness, then everything disappearsincluding the physical body that sits there. But, if the inflate-deflate disappears, but the physical body remains, we should focus on the impact point. The key thing to observe is that the mind that experiences the sitting phenomenon, does it experience then ceases? As the phenomenon ceases, do we need to contemplate again. Observe this way. Furthermore, whenever the inflate-deflate phenomenon ceases, and then we focus on the physical body. If we feel that the body is still there, but the inflatedeflate phenomenon is gone, then observe what the features of the physical body are. Is it thick, is it opaque, is it transparent, is it light, or does it only have the outer lines? This is where we need to observe well. If it is thick, that is a phenomenon that we must contemplate. Take the awareness to experience the dense phenomenon and see how it changes. Contemplate the phenomenon there. If it is transparent, move in and contemplate how that transparency changesdoes it become brighter; or brighter then fades away? These are the phenomenon that we must contemplate, not just waiting to contemplate the inflate-deflate phenomenon because it has already disappeared. Therefore, we have to focus back to the physical body. We have to be awarehow is the physical body? Once we focus back to the physical body, if we experience glittering along the bodythat is the emergencecessation of the physical phenomenon. No matter where those glittering occurexperience that phenomenon and contemplate how they disappear, how they cease. Move the awareness to experience inside the bodys emptiness. If you experience a sense of minor ripples just experience thatsee how the ripples change. Do they slowly fade away or do they become clearer and clearer? These ripples we can experience whether they become narrower and smaller, or wider and wider. We can experience them, although we cannot see them. This experience is important. We cannot always see, but we can experience. These are normal conditions that are refined. Observe that sometimes there is no inflate-deflate but we can experience changes. There, our natural conditions are good and are moving into the ultimate reality. When there is a complete emptinessnot even the physical bodythere is still the mind that experiences. When there is emptiness and there is no physical body, the mind is unburdened. When the mind is unburdened, observe what the environment in front of us isbright, clear, calm, uncluttered, gentle, hazy, or dark? These, we will definitely see. Just try closing your eyes. Observe, when we close our eyes, what is the environment in front of us? Bright, correct? When we see brightness, take the mind into that brightness and experience how it changes. That is the phenomenon that our mind must contemplate. It is a natural condition. A bright mind is called obhasa, which is a Pali word meaning brightness. When there is brightness, we move into it to experience itdoes the mind feel good? Does it feel comfortable? Does it feel bright or dim? It feels bright. In any case, the mind needs conscious phenomena to contemplate. Just like when we look at the whiteboard, there appears to be no changes. But, if we calmly look at the whiteboard, we would notice whether our perception is consistently clear. Or, is it sometimes clear, sometimes blurred? This is in the same location. This is the characteristic of our minds experience. Phenomena emerge then change. They consistently change. The calmer we are, the greater our concentration and the stronger our awareness. Changes of the emergencecessation phenomenon become clearer and clearer. And, they are more refined than the inflate-deflate phenomenon. There is even more refinement. There is emptiness that is different from the current emptiness. Although there appears to be emptiness, but there is still the mind that experiences the emptiness, this is called the consciousness that experiences, or the substance (dhati) that experiences, or the mind that experiences. The mind that acts as the experiencer is not permanent, so what do we do? We focus on the mindit is aware that it is unburdened, and does it cease? It emerges to experience, then does it cease? We need to contemplate this. If we are not aware of the emergence-cessation of the mind that acts as the experiencer, we would go in and attach ourselves to the mind. Then there would seem to be only one mind that experiences every phenomenon. What is wrong with that? What is wrong with having just one mind that acts as the experiencer? Whenever we attach ourselves to the mind and claim it as ours, then it is wrong. The Buddha said that within one snap of a finger, there are innumerable minds that emerge. And, the mind will emerge when there are conscious phenomena to experience. Once it has awareness, the mind ceases. Then, the mind emerges again as new phenomenon emerges. The mind emerges to contemplate and be aware, then it ceases. This is called perpetual factors (anantara paccaya)perpetual emergence without end. The mind experiences then ceases. As this mind ceases, a new mind emerges. How is the new mind different from this mind? This is where we will experience how a pure mind (citta prabhassara) is. Therefore, the contemplation of the emergence-cessation of the physical and mental phenomena is important. We need to practice to the point of familiarity. And, we need to have a clear intention. When we do walking meditation, for anyone who still cannot abandon recitation words or are still attached to them, you should attach the words to the phenomenon and observe how the movement phenomenon is. As we move our foot forward, does it move in a linear fashion, like a wave, or are there intermittent cessations then completely disappear? When contemplating the walking phenomenon, sometimes it is clear as we lift our foot, then as we move our foot, it feels empty. Then, the phenomenon becomes clear again as the foot touches the ground. Sometimes, the phenomenon is clearer as we lift our foot, then, we should contemplate that the lifting phenomenon ceases in this way this time, the next lifting phenomenon ceases in that way and so forth. This is how we should observe. After a while, if the impact point becomes clearer, then we should contemplate thatas the foot impacts the ground, the phenomenon ceases this way at this time, then it ceases that way at another time. If the lifting is not clear, we just observe the impact pointhow it ceases? It scatters away, it fades away, or it feels like you are stepping onto clouds, then scatter away. This is how we experience the emergence-cessation phenomenonto follow it from the very beginning to the very end. But, we should always focus on the clearest point at that particular moment. This is the way to contemplate the emergence-cessation phenomenon while doing walking meditation. It is the same for minor bodily movements. When we turn left, turn rightwhen we turn, do we observe whether that movement has a linear characteristic or does it have a skipping characteristic? We have observed before? Yes? As we turn and we see the emergence-cessation phenomenonthat skipping characteristicthat is the emergence-cessation of the physical phenomenon. Do we see that each movement is not singular and continuous? Rather, it emerges and ceases at intervals. Sometimes, it appears like slow motion pictures and sometimes it appears like a folding fan being opened one fold at a time. This is also experiencing the emergence-cessation phenomenon. If we cannot do bodily movements slowly, when we are in a hurry, what we need to do is to focus on the impact point or the touching pointto see how the phenomenon ceases once it touches the impact point. When we are just moving, we may only feel the lightness. But, as we wilfully contemplate, we will notice the impact phenomenon. After the impact, does the phenomenon scatter out or does it vanish immediately? This is the emergence-cessation phenomenon that occurs when we are impacted by any phenomenon. This is no different from when our foot touches the flooras it touches, what is the phenomenon that emerges? As we are moving, the impact may not be so apparent, if we need to do things quickly. But, if we have time, we could patiently observe then it would be clear. There are two ways to contemplate. If we have time, we should observe and experience in a refined way. But, if we do not have time and need to do things quickly, we need to have the awareness to experience clearly the phenomenon that emerges. Then, we should omit recitation words for the time being, or we should use the words that are briefest. That is, if we think this is correctjust one word touchdo not add other words. Even with only two words, it will be too slow. Furthermore, to be able to contemplate minor bodily movements, our awareness must be bigger and wider than our body. Observeif we make our mind or our awareness wider than our body, when we movecan we feel it straight away? Yes. We can feel quicker as the movements are being perceived by our awareness, and we do not have to chase after it. We will feel it straight away. Here, the awareness is quick because it is big. All movements are safeguarded and we will be aware promptly. Therefore, no matter how quick, we all can do it. The key is simply to know the principle. If you have any questions on this, you could ask tomorrow. When contemplating phenomena, another thing we should examine is that we must know the objective of why we practice vipassana, why we cultivate mindfulness. Therefore, whatever phenomena emergewhether mental or physicalour duty is to have the awareness to experience how they emerge and cease. We contemplate the Trilaksana of the physical and mental phenomena in order to not be attached to them, in order to extinguish sufferings. But, one thing that is missing is our intention. We are here to contemplate the extinguishment of sufferings but when the feeling of uneasiness occurs, we tend to forget. And, we do not contemplate how that uneasiness ceases; we do not know how to resolve it. We only know that we are dissatisfied. Physical sensations that emergewhether caused by illnesses or by the natural conditions of the sensationswe need to wilfully contemplate. When we have a fever, we need to have the awareness to separate our mind from the fever symptoms. Is our mind ? This is what we need to practice, as time goes by so that we (Translators note: Our mind) need not suffer with the illness. But, of course, we need to seek a cure, to take medicines. When we have a fever, we do not just endure and endure, without seeking a cure. But, we have the awareness to contemplate and to fightif our mind is really strong, some illness would be overcome. But, we need to examine whether we are capable of fighting. But, if sensations emerge, as mentioned before, sometimes in our sitting posturewe try to tense up our body too much. We sit up straight, but the back caves in, so we try to support that until we have a backache. And, our back is tensed up in a line up to our shoulders. But, if our back is lifted slightly, it would not cave in and sensations (ache and pain) would be slow to emerge. Therefore, when we have some aches and pains, consider this. But, the best thing is to sit on a hard floor then our body will be still and does not cave in. And, when it does not cave in, the backache will be lessenedthis is the principle. Observeanyone who suffers from backache, when you sit on soft cushions, you will need more strength because your body will tense up more than usual. Today before we finish, let us spread our lovingkindness. Every day we make merits here. How are we making merits? They come from our practicing vipassana. Merits gained through meditation (bhavanamaya) have a lot of benefits. Why? Because our mind is free from defilements or it is a resplendent mind. This wholesome mind is very meritoriouswhatever we wish, whoever we wish to share withour father, mother, relatives, siblingsthey will receive. It is said thatif we wish our father, mother, and siblings to receive merits, we should practice samadha (tranquility) and vipassana (insight) meditation. Therefore, now that we have practiced here for three days and our mind is currently calm and currently good, we should spread our loving- kindness. We should focus and resolve to spread loving-kindness to our benefactors. If anyone feel that their mind lack strength, or weak and void, then try to recall the merit that we have made. Think about the happiness and good feelings that we had (Translators note: From making merits)and fill those feelings into our physical body, into our mind, until the mind is full. Then we can spread this happiness to othersour mind must be happy. In order to spread our merits to others, our mind must first be meritoriousfull of merits. We increase these merits until they overflow, then we spread them without limits. We resolve that these merits should go to all of our benefactors. And, we wish that they rejoice with us, be they celestial beings or holy beings, whether here or elsewherewe wish that they receive the merits that we have made. If they are currently suffering, we wish that they would soon be free from sufferings. If they are already happy, we wish that their happiness would grow. Finally, may the benefits of the merits that we have made and are makingincluding alms-giving and maintaining Buddhist preceptsbecome penance, strength and condition for all practitioners to receive happiness and progress. May all of your wishes come true. Phra Arjan Prasert Thanangkaro
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เจ้าของ: | อภิสิทธิ์ ภู่ภักดี [ 21 ก.ย. 2018, 11:08 ] | ||
หัวข้อกระทู้: | Re: Dhamma Practice by Phra Arjan Prasoert Thanangkaro | ||
To Wilfully Contemplate with Non-self and Minor Bodily Movements by Phra Arjan Prasert Thanangkaro Dhamma greetings to all practitioners. Today is the fourth day of our vipassana practice. I am glad that everyone is still here. I am even gladder that everyone is making progress. Now we are able to relate our vipassana experience well. Well in what way? In the sense that we are able to describe the emergence-cessation phenomenon, to describe changes in the phenomena and the natural conditions that emerge, clearly. Another question that we practitioners should know or should examine is to know exactly why we practice vipassana. The way to contemplateas I have taught since day oneis to take the feeling of us out off our body. Extinguish the feeling of us. This is importantwe must contemplate all phenomena with a sense of nonself, or with an unburdened mind. How good does this feel? We must be able to tell ourselves how it is good. That is one thing. The way to examine whether there is still self or non-self is to observe the phenomenon that emerges. For example, as we experience the inflatedeflate phenomenonthat phenomenon and that mind that experiencesare they one of the same or are they different? When we sit, the body that sits and the mind that experiencesare they one of the same or are they different? This is how we observe. Try to practice along as I speak. As we contemplate in this way, how is our mind? Start by observing whether the mind that experiences and the body that sits hereare they one of the same or separate? Once that is observed, see whether the mind that experiences and the arms are they one of the same or separate? Separate. Every time we see that they are separate, how is our mind? It is unburdened. This is what guarantees itself. That is, when we see it this way, how is our mind? Not what do we think? This is different. When we see it this way, what we think is different from what we feel. This is the result. Observe further. When we think about our face, the mind that experiences and the faceare they one of the same or separate? They are separate. Another guarantorobserve this, when we see them as separate, how does it feel around our face? Does it feel heavy or light? The mind that experiencesdoes it feel heavy or light? If feels light, correct? The mind that experiences, which is light, is called the characteristics of the state of the mind. Now, in our body that we claim to be oursour hair, our eyes, our ears, our nose, our teeth, our skin, our fleshobserve whether the corporeality and the mind that experiencesare they one of the same or separate? As we continuously observe this way, we will be aware that our mind and these phenomena are always separate. Observe what our state of mind is. This is the separation of the physical and mental phenomena. The mind that experiences is a mental phenomenon. Hair, nail, skin, fleshthey are physical phenomena. When we contemplate this way, we will see clearly. And, furthermore, when we contemplate, the mind that experiencesdoes it claim to be us? No. And, the body that sits here, does it claim to be us? Why do we need to ask this question? Because without asking ourselves, we will understand and think (Translators note: Incorrectly) that every experience is ours every time. Because we think that the mind that experiences is usthis is where we claim the mind to be ours. The one that acts as the experiencer is us because if there is no us, who is the experiencer? But, even without us, there are still experiences, correct? This is because the mind, by nature, acts as the experiencer of all phenomena. Experience by sight is called jakku vinnana; experience by the bodysenses of coldness, hotness, softness, hardness, tensenessare called Gaya vinnana. Therefore, vinnana is the mind that acts as the experiencer. The mind that acts as the experiencer experiences naturally according to causes and conditions. This mind that acts as the experiencer does not refuse any phenomena. It experiences everything that occurs both good and bad, regardless of whatever apertures these phenomena emerge from. Depending on the strength of these phenomenaif the phenomenon is powerful, it could drive our mind to go and experience it. If the phenomenon is weak, it would dissipate and be ignored. When there are two phenomena, whichever is more powerful, it will drive our mind to experience it. That is the nature of the mind. To contemplate whether the mind and the phenomena are one of the same or separate, this has another benefit. That is, we will know whether the phenomena that we experience, that impact our six aperturesdo we experience with a sense of self or experience with awareness. If we experience with awareness or experience without a sense of self, then, could these phenomena strain our mind? Could they cause us sufferings? This is what guarantees itself. We practice vipassana in order to know how the mind is as it experiences all the phenomena that emerge. How are they related? How do they act as causes and conditions of each other? Not that everything is oursthe eyes are ours, the ears are ours, the sounds that we hear belong to others, correct? But, when we hear sound, we say: We hear. The sense of self obscures the truth, it is a misunderstanding. Why do we think that they are us? This is called ignorance. This is called foolishness. Even worse, it can be called delusion (avijja). In reality, this is all caused by our ignorance, our lack of understanding. Why do we not understand? This is because we rarely observe. We do not contemplate according to reality. We contemplate using deduction, not using observation and experience. To contemplate according to reality is called Dhamma Investigation (Dhamma Vijaya). As we see the natural conditions of reality here how do we feel? In the old days, they used the phrase: How do you understand this question? Is the physical body permanent or impermanent? Does the physical body claim itself be us? Is the physical body material (atta) or non-material (anatta)? Non-self in the sense of there is no us. There is no us means there is no materiality (atta), no self. We still use the word us but we need to switch between supposed conventions (sommuti) and the truth. The nature of the mindis it stationary and always resides inside, or can it move around? This mind is not always inside our body, right? The mind goes to experience all phenomena that emerge. The nature of the mind is to act as the experiencer of conscious phenomena. For example, as you look at me, your mind moves to me, experiences around me, knows what I am doing, correct? But, when you focus back to your sitting body, the mind moves quickly back into the body. When you look at me again, the mind moves to me. The mind does not reside in the body but reside wherever the phenomena emerge. Therefore, when we contemplate our mind and move it to our hands, our arms, or our brain, we are actually practicing vipassana. In the future, we will become experts at placing our awareness. When we contemplate a phenomenon, where do we place our awareness? Do we place it outside of the phenomenon, or inside it? We are the one who determines. Now, try thiswhen we look, instead of moving our mind to be at the same place as the object, if we place our mind around here, how does it feel? This is the placement of our awareness, our mind. Normally, whatever we see, our mind moves to be attached to that object, correct? The mind will move to hit that object. Now, when we look at an object, the mind that is attached to the object and the mind in front of ushow are they different? (A practitioner answers: The mind in front of us is clearer). Which one feels more comfortable? (A practitioner answers: The mind in front of us). Residing outside is more comfortable. Here, when the mind experiences any conscious phenomenon, we will pull that phenomenon into our mind. Or, do we extinguish that phenomenon outside there? It is said that if it emerges there, it should cease there. (Translators note: Referring to the phenomenon) But, for us, it emerges there but always ceases here. As we experience it, it immediately impacts our mind. Then we complain: It is heavy. If the phenomenon is powerful, as we experience it, it immediately hits our mindwe feel colicky, cramped and unable to breathe. Why? This is because we pull that phenomenon inside. Now, as I said to move our mind and to make our mind wider than our body. Try it. What are the benefits of making our mind wider than our body? This needs to be experimented. Now, make our mind wider than our body, encompass our body, and observe the phenomenon that emergesdoes it get to the body or does it stay in an empty space? The sound that we hear, does it get into the ears or does it stay in an empty space? Let the mind encompass the body widely, not narrowly, make it comfortable. How does it feel? (A practitioner answers: It stays outside). When we experience this, does it get to the mind? No, correct. Does defilement occur? This is what we must observe. Practitioners must observe, not just believe. We must wilfully contemplate, we must observe well. We cannot think something is good or not good just because we are told so. We must analyze and observewhat are the benefits? The things we doare they good or not good, and how? We must be able to answer ourselves. That is why I have told you to be aware that if we practice vipassana, what do we get? We do not need others to tell us that we are getting this and that. I also get something by being glad that you practice vipassana well. When I tell you that you practice well, you are unsure in what way. This is not acceptable. Therefore, we need to observe ourselves. By practicing to be aware of the sense of non-self, that is the way to detach from ego (atta). We do not have to think that this is not ours, or this is not us. We only need to observe whether there is a sense of self or not. As we hear sound, try to observe whether we are the hearer or whether the mind is just the experiencer. Observe in this manner continuously for every phenomenon. It is the same for minor bodily movements. In order to contemplate all minor bodily movements well and in a timely manner, observe that if our awareness is narrow, can we contemplate the phenomena in a timely manner? No. When our awareness is narrow, it is weak and the concentration will be weak also. If our awareness is wide, our awareness is big, our mind would be powerful. Where within the awareness do we consider big? Awareness is a mind that is alert, a mind that is powerful, and a mind that is wider than the body. Try it. Let the awareness, the mind that is powerful to be wider than the body. Observeas we move, do we feel it? Try it. As we move our hand, just before we begin to move itdo we feel it first? We need to have the intention to know what we are moving. Do we detectfeel slightlyjust before moving, just before blinking, just before opening our mouth. Do we detect that the mind first gives an order. Yes? This is what we must observe. As we observe this way, it is called observing tonjit (the initial mind), it is called contemplating the tonjit. Before shifting, before speaking, before movingdo we first feel it? It cannot be expressed into words, because the mind is extremely quick. Now, in order to make our mind quicker, our mind needs to be bigger and wider than the body. As we move, we can feel it. Try moving, we will feel straight away wave-like movements or linear movements or they may be halting or there could be coldness moving through, softly, or a series of small shimmering. We can feel them they are natural conditions or conscious phenomena that emerge. We contemplate these phenomena. When we contemplate the phenomena of the minor bodily movementsas we are about to pick up something, about to touch something, about to movewe observe all these. Similarly, when we prostrate, according to the Four Foundation of Mindfulness (Satiphattana 4)how do we do it? We need to have the awareness to follow the phenomena and observe what the phenomena of our prostrating are. Does it move in a linear manner, in a halting manner, does it emerge then cease quickly and continuously or does it emerge then cease then totally disappear? It all depends on how the phenomena emerge and the strength of our awareness is at the time. When we prostrate, we can contemplate. Similarly, when we walk, we can contemplate. When we do meditative walking or when we walk normally to do any business, as we stepstep left, right, left, rightwe have the awareness to observe the tonjit. To know just before we lift each footto be aware of the phenomenon before each foot is lifted. This is to observe tonjittonjit and phenomenon come together. As we are aware of tonjit, as we are aware before we lift each foot, then what do we contemplate next? We then contemplate the phenomena, as we feel before we lift each foot, after the awareness, then the phenomena that follow the foot-lifting, the movement forwardhow do we observe? As mentioned before, we need to observe the movement forward has what characteristics. When we move each foot, what are the phenomena? It is stable or shaky, or does it have a linear phenomenon, or does it move haltingly? These are the phenomena that we should observe for both walking as a minor bodily movement and for meditative walking. But, when we walk as a minor bodily movement, we need to walk faster than when we do meditative walking. That is we need to walk normally. Now, how do we observe, where do we contemplate? Try to be aware that as we move each foot, between lifting the foot and touching the floor, the point of impact and the lifting phenomenonwhich one is clearer? We should observe the most apparent phenomenon then our awareness would be in the present. The phenomena that emerge at that time, if we observe the clearest point, then our mind would be in the present. The clearest point can be the point of lifting the foot or the point of impact. Whether we use recitation words or not, if we are fully aware of lifting each foot, then the foot touching the ground, then we further observeat the point of impact, what is the phenomenon? How does it cease? For example, after the impact, it spreads out or it suddenly vanishes, or it scatters out in a wave-like manner or it scatters out like dust? This all depends; some may not see these, while others may have seen them before. If we could observe the emergence-cessation phenomenon, then we could contemplate in a timely manner. We would have the awareness to continuously be in the present. Therefore, the mind is alert or the awareness would be able to follow the phenomena in a timely manner. This is to contemplate the minor bodily movements. Now, there are many phenomena in the minor bodily movements. The principles are simple. When we walk, we are aware of the lifting point and the impact point. When we touch or pick something up, when we move our handbefore we move itdo we feel it? Yes. Then, the hand moves, how do we experience? We experience along with the phenomenon and the hand as we experience itwhat are the characteristics of the movements? Do they move in bulk, like small strands, transparent, or shadowy? And, at the point of touch, how does it cease? It flashes and disappears immediately or it flashes slightly and ceases? This is the contemplation of minor bodily movements. When we raise (Translators note: Our hand), we do it slowly. Why? This is so that we have the awareness in the present. Some practitioners ask: When we go back home, what could we do? At home, we cannot do things slowly. At home, things are not the same as here. We do not have time to be slow. We have to hurry. When we cultivate awareness, regardless of movements, we need to have the awarenessfast or slowwe need to have the awareness. As mentioned, we are here; we need to practice to act in a timely manner. Phenomena are quicksuch as the emergence-cessation phenomenon. When we walk and the continuity (santati) of the physical phenomenon ceasespeep, peep, peep, peepwe need to be able to experience these phenomena in a timely manner. Our awareness will be a lot quicker in order to experience the phenomenon. Wap, wap, wapthat is its cessation phenomenon. The faster the emergence-cessation phenomenon, the faster we experience it. This will make our awareness much faster. Now, when we move outside, when we go homewhen we pick up anythingit will be faster. We will be immediately aware of the phenomenon that goes woop, woop, woop. We will be much faster. And, if we make our awareness bigger than our body, it would be even quicker. Our mind will give order quickly and calmly. If we contemplate without the sense of self, with an awareness of whether there is or there is no us, and experience how it emerges and ceases. Then, this will be very useful. But, in here, do we need to do that? We do not have to be so fast. Moving slowly is okay. If we move too quickly, it may seem strange. Actually, young male practitioners ask meArjan, can we practice in a quick manner? Yes. But, we need to be fast with an awareness, which will lead to calmness. If we are fast without awareness, then things would be chaotic. In this place, we walk in a calm and composed manner. Furthermore, when we walk slowly, it is called: Practicing to restrain the body. By restraining our body, we reduce our conscious phenomena to be as little as possible. This is to allow our awareness to contemplate the major phenomena, the fewer the major phenomena, the easier our awareness can contemplate. For example, when we do walking meditation, why do we need to grasp our hands together? Because, if we swing our arms, how many phenomena are there? There would be left foot, right foot, left arm, right armall moving around. But, when we grasp our hands together, the phenomena are reduced to left-right, left-right. Then, there are also the phenomena of lifting the foot, moving the foot forward, stepping the foot downeven these are already plenty. As mentioned before, restraining our body is a good thing. If we want to place our mind tightly with the phenomena, we need to have a clear target. When we contemplate the walking phenomenon, if the impact point is clear, then focus on the impact pointthis time it impacts and ceases in this way, how does it impact and cease the next time, and the next time. Focus there because the phenomenon there is clearest. When we step forward and there is only emptiness, do not be worried. The phenomenon is gone. If it becomes clear only at the impact point, then focus on the impact point. But, if the impact point is not clear, and it is clear as we lift our footthe impact point is too vaguethen we focus on lifting, lifting, lifting we need to be in time for each lifting of the foot and see how they cease. The foot lifts and how does it cease? This is the way to contemplate the emergence-cessation phenomenon while walking. Within minor bodily movements, there are numerous phenomena. For example, when we wash our face, observe when we use our hands to touch our facewhat are we touching? Are we touching the face, or touching the emptiness? The touching phenomenon on our faceis it strand-like or is it sheet-like similar to our palmor is the touching happen only at certain points? These are the characteristics of the emergencecessation phenomenon that we can observe. When we brush our teeth then shake our toothbrush, observe how each shake ceases. Does it flash then disappear, flash then disappear, or does it move continuously? These are the minor bodily movements that we can contemplate. When water touches our face, it feels cold. As the coldness emerges, how does it disappear, how does it cease? Does the coldness feel like a sheet or does it feel prickly? These are all phenomena within the minor bodily movements that we need to contemplate, if we want our awareness to be continuously present. Now, when we eat, what is the target for contemplation? When we contemplate while we chew, we do it to place our awareness at the same place as the chewing phenomenon only? Or, do we do it so that we will not be attached to the food flavor? So that we will not be attached to the flavor, correct? Therefore, whatever food is provided, we will not have the urge to complain. Any food is okay. Bland is okay. Does bland food have any flavor? (A practitioner answers: No). Are you sure? If there is no flavor, how do you know that it is bland? Similarly, when we experience emptiness and we say there is nothing. In reality, there is emptiness, correct? When our mind is empty, we say our mind has nothing at all. The reason we say there is nothing is because there are no phenomena to burden it. This is what we overlook, correct? This is the real natural conditions that emerge. If we used to be able to contemplate the inflate-deflate phenomenon, then we would feel that the inflate-deflate is gone, there is nothing to contemplateonly emptiness. This emptiness is a phenomenon of the mind. We need to contemplate in what way is it empty? How did the inflate-deflate cease? There is nothing but the mind that experiences. When there is nothing, but the mind that experiencesthat is a genuine natural condition. Therefore, we need to observe carefullywe think that we are free from phenomenon, free from suffering, and the mind is free from experiencing. The mind can only be free from experiencing when it is in a trance, or asleep. Whenever we come to, we will immediately experience. As we move, our mind experiences immediately. This is a characteristic of the mind. As mentioned before, in order not to be attached to food flavor, there is another thingthe flavor that emergescorporeality, sound, smell, flavor, touch, mind-object (dhammarom), they are all impermanent. We should not be attached to flavor. When the flavor is not to our satisfaction, we feel agitated. Our mind is agitated. This is not that the food is not suitable for the body; it is the flavor not being right for the minds satisfaction. This is different. The flavor not pleasing to the mind and the food not suitable for the body are different. We need to observe carefully. Do we want to choose the minds satisfaction or the bodys suitability? When the flavor is not to our minds satisfaction, our mind is agitated. What causes the agitation of the mind? It is dissatisfaction. Dissatisfaction is patigha (Translators note: Broad feelings of dissatisfaction, agitation and unhappiness). What is patigha? It is defilement. Defilement emerges: I dont like. Therefore, the way to contemplate: How do I overcome this feeling of dislike? How do I relinquish the feeling of dislike? As mentioned before, we need to have the awareness to contemplatewe do not like, we do not like. Or, we should remove the feeling of us. We should create emptiness. Place the phenomena of sourness, blandness into an empty space, and try. This morning a practitioner tried placing a feeling of emptiness in the area from the mouth down to the neck. See when we swallow our salivawhere does the saliva go? It goes into an empty space. Similarly, when we chew food, we chew in an empty space and let the food move into an empty space. See how it feels. Try ittomorrow. We cannot do today. It is past the time. But, there are still pana drinks (Translators note: Drinks that could be consumed by monks after midday) and water. When we swallow, take the unburdened mind and place it at the mouth and the neck. See whether the liquid flow into an empty space. Once it flows down, how does it cease? Slowly fade away or slowly disappear in the empty space? When we contemplate this way, observe how the feelings of gladness and satisfaction are in this phenomenon. Are there any feelings of dissatisfaction in this phenomenon emerging? This is the way to contemplate how to experience the tastes, without defilements emerging. In addition to knowing the benefits of the things that we consume, we should also experience without attachment to flavor. We need to know what the flavor issour, sweet, savory or salty. By nature, the will know the flavor, because its role is to experience taste. The does not refuse flavorput in a bitter thing, it would pronounce bitterness. Put in a sweet thing, it would pronounce sweetness. Like or dislike is another matter, but the acts as the experiencer of taste. The key is whether the flavor causes defilements to emerge. Now, when we say: Flavor is not permanent, have we ever observed how it is impermanent? If the flavor is permanent, it would be banal, correct? Just thinking about it, it would feel banal. When we see oily food, just the smell will feel banal. Why? This is because the smell reminds us of the banal taste. Have we ever noticedeven our most favorite flavorif it stays in our mouth for ten minutes without fading, the taste would become banal. If desserts are permanently sweet, we would not feel good. Observe that desserts or food that we like, once we swallow it, the taste is gone. Then we add more, then we swallow, then we add more. This is to preserve the delicious taste, otherwise it will turn banal. This is impermanence. If we observe carefully, we will find that the taste of the food that emergesif we have the awareness to see and if we do not add new foodit would gradually fade away and cease also. This is to contemplate the impermanence of taste. But, why do we need to see this impermanence? Here, we need to contemplate the impermanence of taste, in order not to be attached to it. When we see that the taste exists in an empty space and we are not attached to it, then what? Then, we do not need to consistently take it. We become aware of it and let it go. We will contemplate whether taking it provides benefits or harmthis is the contemplation of food flavor. Now, when we contemplate the flavor of the foodthe impermanence is the emergence-cessation of the taste. In a more refined sense, the taste that emerges, be it sour, sweet, savory, or saltywhen the sweetness emerges, that sweetness is lumpy or does it emerge-cease consistently? Now, this is difficult to experience because the phenomenon passes quickly and is very refined. But, the best way to contemplate the emergence-cessation phenomenon and the best way to have the awareness in the present while we are eating is to contemplate our chewing phenomenon. As we chew each mouthful, how does each impact cease? Better still, let our awareness be present at the impact point during the chewing. As we chew each mouthful, does the chewing impact our mind and our sense? This is very refined and our awareness must be in the present. If the chewing impacts our mind, if it impacts our sense, once it impacts, does it cease? What happens after it ceases? How is the new mind that emerges? As we swallow, just follow the phenomenon of swallowing. Do we swallow into an empty space? Once it is gone, does the mind that experiences also ceases? This is the way to contemplate minor bodily movements in an unusual way, in a refined way. If we want our awareness to have continuity, we would need to contemplate in this way. When the mind is placed within the phenomenon of chewing where the teeth impact each other and cease, then emerge again, observe one thingwhen we chew, do we have a sense of self? Do we chew with or without the sense of self? Are we the experiencer of the chewing phenomenonor is our awareness the experiencer? Chew, chew, chew, cease, cease, cease. Now, observe furtherwhen our awareness is in the present, does desire emerge? Does satisfaction or dissatisfaction emerge when we experience the emergence-cessation phenomenon of chewing? The mind that experiences without the feeling of self is called an equanimity mindwithout gladness, without satisfaction, without refusal of natural conditions. This middle path (majjhima) is an Abyakata Dhamma. The mind is neutral, not swayed by the phenomena that emerge. The mind only experiences. Therefore, the mind at that moment has no greed, anger, delusion. That mind is wholesome. This is what we must observe, to know why we practice vipassana. For each meditation session, in each day, when we finishobserve that once the emergence-cessation phenomenon ceases, how is our state of mind? After we have walked one session, when we see the walking phenomenon emerges and ceases in this way, when we stop walking, immediately observe how our state of mind is. Observe the corporeality, how is its phenomenon? As we turn left, turn right, observe that when we turn, does it have a characteristic like strands or does it cease at intervals? This is the way to observe the details of the minor bodily movements. If we wish to contemplate in a very refined manner, this is what we need to do. The question is: Is that necessary? Yes, practitioners should continuously cultivate mindfulness if we wish our awareness to be acute. As our mind becomes lighter, more alert and more refreshedthe mind is light, the body is lightis our awareness slow or quick? It is quick automatically, correct? Whatever we see, we can feel straightaway. As we experience, what is our mind experiencing? We must be aware that we are experiencing that. This is to experience with awareness. As mentioned before, we can move the location of our mind. When you see me, your mind comes to me. As sensation emerges, the mind moves to sensation. As we feel cold, the mind moves there. This is what we must observe. The feelings of coldness, hotness, softness, hardness, tautness are all characteristics of natural elements (dhata) that emerge when we practice vipassana. For some, as the hotness emerges, it radiates out. The point to observe is when this hotness emergesand we use our awareness to experience itdoes the hotness accumulate and becomes bigger, or does it emerge at one point and spread out, does the hotness heats up or does it gradually fade away? This is the thing that we must observeas the hotness emerges, how does it cease? It exists then expires; it emerges then ceases; it exists then disappears. This is the impermanence of the natural elements. The coldness that emerges is the same. We should experience in the same wayas the coldness emerges, how does it change? This is the characteristic of the natural elements that emerge. When we sit to practice vipassana, if we feel that our body is swayingwhat should we do? Sometimes, as we sit, we feel like swaying backward like we are about to fall over. When this happens, we should order it to stop, not follow through. As we order our mind to stop, it will stop. As we stop at each moment and as we sway again then we order it to stop againour mind will become alert. These phenomena emerge from the power of concentration. As we order our body to be upright, then the emergence-cessation phenomenon will become clearer. And, whenever any phenomenon emerges clearly, just experience its emergence-cessation. And, if there is a shaking phenomenon, what should we do? Can we order it (to stop)? Try it. Do we feel shaking throughout the body or just have the feeling of shaking sensation? If we are shaking all over, it is okay to open our eyes to check, so that our friends would not be alarmed. But, if the feeling of shaking is just a sensation inside, as soon as the awareness is clear, the shaking will stop. It is a natural conditionthere is no need to be worried. Some people sit and practice vipassana as though they are suffering from kamma consequences (vipaka). A practitioner who is a monk once told me that, as he sat and practiced vipassana, he would lower himself then extend his neck like a turtle. Then, immediately, he received a mental image of him killing a turtle while he was a layman. So, he then spread his loving-kindness (Translators note: To that turtle). After that, the phenomenon disappeared. This is what he told me. But these phenomena that emerge, if we have the awareness to contemplate clearlyas soon as we have the awareness, they will cease. This is the contemplation of conscious phenomena that emerge. As mentioned before, every phenomenon that emerges for our mind to experience, they are all natural conditions. They demonstrate the nature of the physical and mental phenomena, the body and mind of ours, at present. Every phenomenon that we experience, be it coldness, hotness, softness, hardness, tautness, heaviness, lightness, pain, ache, numbness or itchinessthese are all natural conditions. Why are they called natural conditions? This is because they are the nature of the physical and mental phenomenathey are conditions that emerge naturally. But, as the natural conditions emerge, we start to fabricate. What is fabrication? It is to imagine, to create. If we want to know whether we are fabricating, we should examine. Move inside to experience clearly whether we are just thinking or whether we are really experiencing. For example, the mind that feels unburdened and light, are we just thinking that it is unburdened? Move inside to observeare we really unburdened? Are we really light? Do not fool ourselves because we are the practitioners. The benefits happen to us, not to anyone else. We need to be honest with ourselves whether the things that we are experiencing are really happening to us at that time. We can ask: Is it real or unreal? When we feel coldis it really cold? It is really cold. Is this real or unreal? Real, correct? But, when we observe again, now it is gone. So, is this real? It is real, but it does not exist for a long time because of the impermanence of the mind. Cold is cold. Hot is hot. Painful is painful. Is it real or unreal? The pain is so intense that we grimacewe still feel that it is unreal? If the pain is unreal, there is no need to grimace to that extent. Why do we need to fake pain? This is the natural conditions that emerge. And, when we ask: Is the thing that we see real? When it ceases, try to do it again. See whether the same thing recur? That is the natural conditions that emergeif they are real, we could do it. But, we cannot imagine. No matter how hard we imagine, it will not be. No matter how hard we imagine, we will not be able to find it. But, when we contemplate, it will emerge. We can rememberremember that we were happy, remember that we felt light, but it is light now, correct? When we listen here, we forget to look at our own mind, correct? We are too engrossed in the listening, not knowing how our mind is. One more thing, when we listen to dhamma, observe how our mind feels? (A practitioner answers: It feels joyful and happy). When we listen to music, we are also happy and joyful, correct? The thing we need to observe iswhen we listen (Translators note: To dhamma) and we understand, observe our mindin addition to being joyful, in addition to being happy, how do we feel? (A practitioner answers: Cool, alert). Observe a little morethe mind that is alert has what characteristics? When we listen to something and understand, our mind is dim or bright? When we listen and understand, we feel that our eyes are illuminated. Have we ever heard of this phrase: We now understandour eyes are illuminated? I am amazed at the use of language of the people from the past generations. When someone has awareness, his eyes are illuminated. Consider thiswhen we have anger, is our mind bright or dark? Have we ever observed this? It feels opaque, heavy and tight. But, as soon as we have awareness, it relaxes and it begins to brighten up. I always say that people in the past generations used languages that conform to the phenomena. When they saidhis eyes are illuminated, that he now understandsthat is the characteristics of the mind that emerge. Therefore, when we listen to dhamma, once we understand, we should memorize. Listen a lot and memorize as much as we need to use. When we listen to dhamma, we should check back to see which words match our natural conditions. Which words we previously did not understand but are beginning to understand and they enabled us to continue to practice vipassana. This is important, so that our vipassana practice can progress. After we listen to dhamma, we can use it to improve our vipassana practice. We should not listen to dhamma and then say it is good but continue to practice vipassana in the same way, without any progress. When we listen to dhamma for the purpose of advancing our vipassana practice, we need to memorize what the things we need to do next are. When I say this way, do not believe that I have forgotten the vipassana homework that I gave this morning. In the evening, I am talking about dhamma in a more general sense. This is so that you can take it and use it in your vipassana practice. But, the important thing is, we must do (Translators note: Practice vipassana). This morning, after you have related your vipassana experiences, do you remember what vipassana homework I gave? Yes. Do you remember what you need to add? I do remember what I told you to add. For some, I told you to observe whether your mind ceases (Translators note: Along with the phenomena). For some, I told you to add alertness. For some, I told you to add calmness not calmness in the sense of indifference. But, add calmness to raise concentration, to make our mind more powerful. For some, I told you to observe what is inside the emptiness, and how they change. When I see your face, I remember the vipassana homework I gave. I ask you to relate your natural conditions extensively, so you will know how to do it. Over the past three or four days, you have made progress. Therefore, today I stress two important focal points for you to contemplate. Firstly, when we contemplate conscious phenomena, do we do it with or without self? Secondly, in order to experience clearly, every time we should observe whether our mind that experiences and the conscious phenomenaare they one of the same or are they separate? Here, we need to have the intention to observe, not just to look at it and let it pass. As we experience new phenomena, our state of mind will change and is different. Therefore, we should consistently contemplate our sense of non-self. When new conscious phenomena emergewhether in our body or in our mindwe will know whether these phenomena arise from our minds fabrication, from our own unwholesome mind, or from the outside. One more thing, when contemplating our bodily movements, we should use our tonjit and minor bodily movements. When we start to practice vipassana, we may begin by observing the action of picking up a spoon. Each time we pick up a spoon, each time we scoop up food, we should notice how they cease. Each mouthful that we chew, how does it cease? Each time our hand touches the glass, what are the phenomena that emerge and how do they cease? Anyone who could contemplate in an even more refined way would be considered very good. These two focal points mentioned today are to contemplate the sense of non-self and to contemplate minor bodily movements. This is an appropriate time for me to conclude my dhamma lecture. Before we leave, let us spread lovingkindness for a few minutes. Let our mind be empty and unburdened, humbly recall the merits that we have made, humbly take these merits into our body, into our mind until they are full. Then, spread these merits out widely with no boundary and no limits. We resolve that these merits should go to our benefactorsbe they our parents, our teachers as well as all celestial beings here and everywhere. If our benefactors could receive our merits, may they rejoice with us and our good deeds. If they are suffering, may they soon be free from sufferings. If they are happy, may their happiness increase. One benefit of our spreading happiness and loving-kindness is that the more we give, the more we receive in return. There is nothing more special than spreading happiness and good wishes to othersthey come from extremely meritorious mind. Finally, may the greatness of the Buddha, Dhamma and Sangha, and the merits that we have made, support us to reach all of our goals until we attain nibbana. Phra Arjan Prasert Thanangkaro
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เจ้าของ: | อภิสิทธิ์ ภู่ภักดี [ 10 มิ.ย. 2019, 10:54 ] |
หัวข้อกระทู้: | Re: Dhamma Practice by Phra Arjan Prasoert Thanangkaro |
6.Using Dhamma Essence to Guide Our Lives by Phra Arjan Prasert Thanangkaro Dhamma greetings to all practitioners. Today there seems to be fewer queries. As questions are fewer, so will the words. I will provide some dhamma lecture. As I was walking here, I was thinking what I could relate to practitioners as you all appear to be progressing well in your vipassana practice. One question practitioners haveafter practicing vipassana for a while, we are worried about how to continue practicing after we have gone home. Although it is not yet time, we are already worried about the future. When we ask what we should do after we have already gone home, it is because we feel that this place is suitable and conducive to vipassana practice. It is a sappaya place, suitable for vipassana practice. We can practice without worrying about interference from the surroundings. How can we be sure about not having to worry about the surroundings? It is because we respect and honor one another. Therefore, we restrain our body, our words, our speech and our movements. We speak in a restrained mannersoftlyso not to disturb others. We move placidly, with awareness, so not to appear chaotic, not to disturb other peoples sight. When we go home, can we do it? When we go home, we have to do things quickly so these are not possible. We are here to train our awareness, to contemplate dhamma. We are here to make our awareness experience in a timely mannerconscious phenomena that emerge. When we are here, we make our movements slower, but we train our awareness to be quicker. This is what we can use when we get back home. We are here to practice vipassana, to cultivate mindfulness, to continuously train our awareness. If we have the awareness to continuously contemplate our phenomena, practice until we are adeptcalled wasi. As we move, regardless of what is the movement, we are immediately aware. As we begin to think, we are immediately aware that we are thinking. As we see, we know clearly what we are seeing. Know straightaway, feel straightawayour mind is quick. The difference is that here in this place to practice vipassana, we have the intention mainly to experience the emergence-cessation of the physical and mental phenomena, to experience the Three Characteristics of Being (Trilaksana). But, when we go home, do we still need to pay attention to the Three Characteristics of Being? Yes, but the characteristics which are descriptive reality (banyat). For example, when we experience the emergence-cessation phenomenon here, at present, while we practice vipassana every day, we are actually experiencing the Three Characteristics of Being. When we experience the emergence-cessation of the physical and mental phenomena, have we ever observedwhat these emergence-cessation phenomena tell us? They reflect emergence, existence and cessationimpermanence (anicca), sufferings (dukkha) and non-self (anatta). They tell us that nothing stays the same, correct? They are always changing. Observe our state of mind, yesterday it was one form, today it has changed to another form. How is this different from being at home? When we wake up in the morning, our face is smiling and bright. When we get home in the evening, our face has changed. We only need to understandeverything changesand how do we prevent our mind from suffering? This is the key point. When we cannot tolerate changes, it is because we believe that they should not changeonly I can change, correct? They must not change. When they change, we suffer, we do not get what we wish for, what we hope for. This is suffering. When we get what we wish for, there is no suffering. This is not to say that we should not wish for anything. But, when we wish for anything, we need to understand that if we do not get what we wish for, we would not suffer. Just like practicing vipassana, we need to have wishes. Who practices vipassana without any wishes, without any goal? At the very least, we would have some wants, correct? Want to be peaceful, want to know, want to see or want to be. The key is what do we want? This is not to say that we cannot want. If we do not have wants, we would not be sitting here, correct? We want to practice vipassana, we want to have awareness and we want to have discriminative wisdom. What is the use of having awareness, having wisdom? That is something that we must ask ourselves. Awareness and wisdom relate to what? They relate to infinite things. They have enormous benefits. When we have awareness and wisdom, we understand that these physical and mental phenomena; this corporeality; and this mind do not have owners. They are forever changing, forever emerging and ceasing. They emerge then cease, exist then disappear. When we walk, we will observe that even one small step has periodic emergence-cessationit is not permanent. In that case, what can we attach to? When we say that we are not attached to the physical and mental phenomena, it does not mean that we do not rely on them. The physical and mental phenomena are our abodes, but we do not own them. However, we always claim ownership, claim them as ours, although we are just residents. When asked: Who are we? We do not know. We only know that there are our minds to experience. When we are deluded and claim everything as usthe eyes are us, the minds are us. But when we contemplate wilfully, does the mind proclaim itself to be us? No, it does not. It only does its duties. Think about it. When we are deep asleep, if there are loud noises, our mind would still awake to experience the sound. When we cannot fall asleep, we wish to sleep but our mind does not. This shows that the mind does not belong to us. It does its duties, the mind is driven by natural conditions, causes and conditionsit emerges then ceases. Therefore, when we go home, how do we practice vipassana? If you ask me, I will tell you to practice this way that you practice here. So, what is this way? It is to practice vipassana in such a way that when we go home, we will not have sufferings. How? When we are here practicing vipassana, contemplating the physical and mental phenomenawe do it until we understand that nothing belongs to us. So, when we go home, what do we claim to be ours? This is worth pondering. When we left home, the home is no longer ours. But, when get back home, it becomes ours again. Strange, isnt it? Some are not even like that. When they left home, the home came with them. They carried the home here with them, walking with a heavy load. Some left the home behind as soon as they left the place. Over these past five days, I feel that each of you has begun to let go, leaving the home where it is. Leave things where they happengive us some freedom. This is possible because our wisdom is strong, and our awareness is strong. We have the concentration and the awareness and we contemplate the phenomena of our body and mind. It is said that we are concerned only with external phenomenathings that happen outside of our body. We do not pay attention to ourselves, to our state of mind. We only become aware when consequences have occurred. We only become aware once sufferings occur. Sometimes we carry the burden of sufferings for a very long time, before placing it down. Often, by the time we become aware of our sufferings, they have already become unbearable. As mentioned before, the Buddhas enlightenment was about sufferings. Being born is suffering, aging is suffering and dying is suffering. Suffering (dukkha), the cause of suffering (samudaya), the cessation of suffering (nirodha), in reality, are the path leading to the cessation of suffering (magga). Sometimes we see sufferings, but we do not pay attention to it, we do not know it. We do not know what causes sufferings. Sometimes we cannot distinguish between sufferings and the problems that arise. Suffering is one thing; problem is another thingso we should try to distinguish them. As mentioned, we should separate the corporeality from the mindto observe that they are different and apart. We only need to observethere is no need to force them to be. Wisdom will arise from our contemplation or observation of phenomena that emerge. Here, we really understand nature and things that happen to our lives. When practitioners ask me: Arjan, could we use dhamma in real lives? My question back is: How is dhamma not real? Dhamma is truth, it is reality. This is because dhamma happens to our lives. If dhamma is not real, when you are suffering, you should ask yourselvesis the suffering real or is it fake? Suffering is a natural condition. When you feel pain while sitting to practice vipassanais the pain real? And, when you feel pain at home, is it the same kind of pain? Does the pain have the same feeling, same characteristics and same symptom? When it is painful, do you grimace the same way? Dhamma is real. Natural conditions are real. They happen in our lives. When we are happy, regardless of whether we are sitting here or at homeis it the same happiness? When happiness emerges, it is the same kind of happiness. The question is what causes this happiness. Do they have the same cause, or different? For example, when we are here, our happiness arises from the practice of vipassana. The cause of this happiness comes from detachment, from a wholesome mind and from our wisdom. But, when we are at home, our happiness is caused by other people or other things. When people please us, we are happy. When they displease us, we suffer. When we get what we wish for, we are happy. When we do not, we suffer. The practice of vipassana could be used in our lives. Awareness is necessary for everyone. In dhamma, awareness and wisdom are two key points. Whoever has awareness and wisdom will have a good life. But, whenever we lack awareness, it is not good, as sufferings can emerge easily. And, if we do not have wisdom, we would be stuck with the suffering for a long time. Without awareness, without wisdom, sufferings emerge easily and they stay with us for a long time. But, a person who has wisdom and awarenessas soon as sufferings emerge, he/she will extinguish it promptly. Therefore, we need to bring awareness and wisdom into our everyday lives. Do not separate dhamma from life, because dhamma is life. When we say Contemplating Dhamma, what exactly are we contemplating? We contemplate the conscious phenomena of the body and the mind, correct? These body and mind are our lives. When we go home, do we leave these body and mind here and assume new ones at home? No. These are the body and mind that go home, stay at home. We come here to develop our awareness, our wisdom. We are here to understand the nature of physical and mental phenomena. We rely on our awareness, our wisdom to be free from sufferingsthis is the key. The dhamma that we contemplate here, we see non-self. We do not contemplate only the body and the mind but all the conscious phenomena that emerge from the six apertures: Corporeality, smell, taste, touch and mind-object (dhammarom). Why do we use the awareness to contemplate all the minor bodily movements? This is so that we do not fabricate these phenomena and cause ourselves suffering. This is so that we truly understand natural conditions and do not claim them to be ours. We see the core of dhamma, but when we go home, we leave the core here and attach ourselves to insignificance. Sufferings emerge because we do not rely on the truth as our support. There are two types of truth. Conventional truth (sammutisacca) is being human, being us, being them, being female and being male. And, ultimate truth (paramatthasacca) that tells us that this body and this mind do not claim to be anyone. They only perform their dutiesthe mind experiences; the body is dictated by nature. It relies on food and air, it emerges, exists, and ceasesfrom a child to an adult. It gets old then diesthese are changes according to nature. What truth do we use for support, so that our mind will not suffer? Which dhamma teachings should we think of, so that we will not suffer? It is impermanence, correct? Contemplate about impermanenceso, be detached, have a sense of non-self, and be ego-less (anatta). Think about the sense of non-self regularly, think about impermanence regularly. This is called the Reflection on the virtues of Dhamma (dhammanussati). We will understand the conditions of the reality then, we will be detached. This is because we already see that nothing is permanentthey emerge, exist and cease. The physical and mental phenomena, the body and the mind do not claim to be usthis is dhammanussati. We are chanting dhammanussati prayer, correct? Buddhanussati, dhammanussati, sanghanussati, punnanussati, uppamasamanussatithere are many things for us to reflect on. And, whom should we think of, so that our mind would gain strength as quickly as possible. Whom should we think of, so that our mind would become meritorious easily? Try it. Let our mind be empty and unburdened. Then humbly think of the Buddha. Think of him with faith. Do we feel that we are close or far away from the Buddha? How do we feel? We feel close, correct? If we just chant Buddho, Buddhocompared with humbly and faithfully think about the Buddhawhich moves us closer? When we humbly think of the Buddha, correct? This is because we do it with our heart, with respect, with faith. Therefore, when someone is ill, nearing his/her final moment, he/she is told to think of the Buddha or arahants. This is so that his/her mind would be wholesome. When we think of the Buddha, when we feel close to the Buddha, how does our mind feel? Good, correct? Warm, not lonelyour mind would be bright and strong. That is the omnipotence of the Buddha. When we are ill, which dhamma teaching should we think of? We should think of the Buddha, no need to think of any dhamma teaching. This is because the Buddha is the center of dhammathink of him and our mind would be happy. When we go home, our vipassana practice is no different. If anyone is able to separate the physical and mental phenomena, and to make the mind empty and unburdenedthen, we could use this unburdened mind to experience conscious phenomena. If we want our mind to be powerful, make it empty then humbly think of the Buddha, think of the merits we have made. Then fill them into our mind until it is full; fill them into our body. And, make this happy and fulfilled mind widewider than this room. Then, observe whether we feel that we are sitting here, in this position, in this building. Or, do we feel like we are sitting in an empty space. (A practitioner answers: Sitting in an empty space). Now, slowly open our eyes, as we do this, observe whether our minds are still unburdened. Yes. Make this unburdened mind act as an experiencer; act as the one who sees. Take this unburdened mind and place it around our eyeshow does it feel? Does it feel heavy, light, empty or clear? It feels light, correct? Therefore, when we look at anything, project this light and unburdened mind to that thing. See how it feels. This is what we could use in our everyday livesmake the empty and unburdened mind act as the experiencer. When we look at an image, take our mind to that image. But, make the mind wider than the image. How do we feel? Do we feel heavy or light? This is different from bringing the image into our mind. By nature, when we see anything, when we hear anything, we tend to bring them into our mind. When we lack awareness, we always do this. But, if we experience by placing our mind there, see how our mind feels. It is clear, it is aware. We need to experience with awarenesssee the phenomenon emerges and ceases there. Are we now more adept at removing the sense of us? Yes? When we remove our sense of us? Yes? When we remove our sense of "us", how does our mind feel? It feels uncluttered and light. There is one potential problem. When we remove the sense of us, we could still be attached to he/she. How are we attached? We may be attached to the image or to the name? The word attached here does not mean infatuationtotally different. What I am referring to is when we see the face of this person, we feel uncomfortable. When we hear his name, we feel uneasy, we feel suffering unwholesomeness emerges. Firstly, remove the sense of us. Once we have done this, if we still feel disturbed, try removing the sense of he/she. Try it. Think of someone you feel bad about, but do not fabricate the story. Observeif you hear his name and feel uncomfortable, remove the name from his body. How does it feel? The image of the body with the name removed? (A practitioner answers: Still feel the sense of dislike). Then, you are not attached to the name. (A practitioner answers: Dislike everything about him). Have you removed the sense of us? (A practitioner answers: Not yet). You must really remove it, not just thinking about it. The study of dhamma is not just for the sake of knowledge. The study of dhamma, knowledge must be followed by real actions, for it to have benefits. Knowing that awareness is good, but never using itthen how is it good? Knowing that concentration is good, but never practicing, how could you have concentration? Wanting concentration, but never practicing vipassana; knowing that something is good, but unable to do it. Unable to do it and not doing it are different. Some people want to do, but seldom do, then say they cannot do it. If we do it, but unable to, then we would know why we could not do it. There are many ways to enhance our concentration, depending on our intrinsic nature (carita). Choose the method to practice vipassana that is most suitable for our intrinsic nature. Then, we should consistently follow that path, so that we will not falter. How do we know what matches our intrinsic nature? This is difficult, correct? Perhaps we are still searching for the dhamma that suits our intrinsic nature. Sometimes, we are confused about what exactly is our intrinsic nature. If an Arjan says that you have an intrinsic Buddha nature (Buddha carita), your answer might be: Really? I did not know. If you are told that you have delusional intrinsic nature (moha carita), then you could be very . You probably think that there is no way that you could attain dhamma. If you are told that you have an irascible intrinsic nature (dosa carita)prone to angerhow do you practice vipassana to suit your intrinsic nature? We may, or may not, know what kind of intrinsic nature we have. The important thing is to observe which type of vipassana practice that we could do easily, that enables us to experience dhamma with ease. That will be the right path for us. How do we know which type of vipassana practice enables us to experience dhamma easily? We need to know what the purpose of our vipassana practice is. If we want to practice so that we could reduce our anger, then the type of vipassana practice that enables us to reduce our anger quickly and substantially is the right path for us. Some people have lustful intrinsic nature (raga carita)they love beauty and orderliness. This is not a problem. There is nothing wrong with loving orderliness, cleanliness. The key is that our mind must be wholesome. We also do not have just one intrinsic nature. If we see clean places and we could practice Vipassana well and easily, our mind is at peace, and we could make swift progressthen this path is suitable for us. Observe that we practice vipassana in order to detach, in order to extinguish sufferings. If the method that we use to practice vipassana makes us feel tenser, more suffering then it is not a suitable method for us. This is an easy way to observe. But, the key importance is that regardless of whatever method we use, the goal of our vipassana practice must be to detach, to extinguish sufferings. Detach from what? Detach from our unwholesome mind. Detach from greed, delusion and anger; detach from defilements that emerge in our mind. When we are attached to something, what are we attached to? We are attached to things that we already have and things that are yet to emerge. Things that we already have are our financial assets, our bodies, even our thoughts and our beliefs (ditthi). What should we detach from? From our sense of self, our sense of us and them; to create wisdom to experience and accept reality. We have chanted this prayer before, correct? A happy sanctuary is a sanctuary of truththe truth of the physical and mental phenomena, the truth of all things. When we rely on the truth, we are happy, unperturbed, not lonely, and stable. This truth that we rely on is: Everything is dictated by the Three Characteristics of Being and is non-self, that there is no us. We have an unburdened mind to rely on. We will not feel that we are in need of anything. But, whenever our mind is not empty and it is burdened, we would feel that there are always demandswanting this, wanting thatalways. We will become fatigued by our own desires. What could fill our heart? What could we do to make our heart satisfied? What is the food for our heart? How much food do we feed our body each day? Here, we are limited to two meals but once we leave here, and are freed from the Eight Precepts, observe how many meals we feed our body? Sometimes our body is full but we are still not satisfied, because our mind is not fulfilled. It is not enough to just sit down for meals; we also need to carry the food with us, to continually feed ourselves. But, what could fulfill our mind, what could make our mind stop? Our mind can be fulfilled by merits. Observe whether the happiness that happens here is caused by material things, or not? Happiness that arises from practicing vipassana is caused by a wholesome mind. Do we need any material things? Do we rely on material things, or do we rely on awareness and wisdomin order to experience the nothingness of our mind. Every time we experience our empty, unburdened mind, we will stop, we will not have desires and the need to strive and struggle. What can fulfill our heart? Merits can fulfill our heart. Observe that every time we make merits, be it giving alms to monks or making donations; every time we do good deeds, we will feel contented. Once we have happiness, we want others to also have happiness. Our heart is fulfilled, not by material things. The mind is a mental phenomenon; it is fulfilled by happiness, by satisfaction. Once we are satisfied, we are happy. But, are we fulfilled by material things or are we fulfilled by a meritorious mind? Now, do we feel that our heart is fulfilled? Yes? What fulfilled our heart? Dhamma fulfills our heart, correct? Receiving dhamma is enough to satisfy our mind. A wholesome mind, a fulfilled mind is called niramisa sukhahappiness that is not dependent on material things. As I have mentioned before, we should make our mind empty and unburdened, then fill it with happiness. Another easy way is to fill our empty and unburdened mind with softness and gentleness. The area between our necks down to our sternum is called hadayavatthu. The whole area, not just to the left or to the right, is the place where the mind emerges. This is the place to add softness and gentleness into our empty, unburdened mind. Once we have done this, observe how our unburdened mind feels. More gentle? Do we feel satisfied, vibrant and brightor do we feel depressed? We feel satisfied, correct? That is the way to feed the heart. This is called niramisa sukhahappiness that does not rely on material things. Or, we could call it neramit sukha, as we could conjure up (neramit) this happiness by ourselves. We are the one who dictate how our mind is. Some people may ask: Is this fabrication, are we fabricating? There is nothing wrong with us thinking about our merittaking that merit, that happiness to be the foundation to empower us to further make merits. If our body is weak, how could we undertake heavy tasks? If our mind is weak, how could we do great work? If we make merits, but we never use themwhen would we be able to benefit from them? Do we want to wait until after we die, or do we want to use them regularly, at present? Observe that the more we think about the merits we have made, the more meritorious our mind becomes, which further drives us to make more merits. Do not be afraid of running out of merits. We use merits to make more meritsjust like businessmen use money to make more money. Usually our mind is not full, it is lacking. When we experience conscious phenomena around us, when we face so many chaotic things, our mind needs to expend a lot of strength. Hence, when we go home, we are tired. If we use a lot of our brain, just like using a lot of our mind power, we would be exhausted. Mental tiredness is more severe than physical tiredness, as it takes a very long time to recover. There is a way to add strength to ourselves, either at home or at work. Whenever we feel tired, be still then expand our mind, then think of the good deeds we have done, the merits we have made, then bring them into our body, into our mind. Fill the mind until it is full, until it overflows. Our mind would feel strong, ready to face challenges. If we practice until we are adept, it would not take time. As soon as we think, our mind would be full and vibrant. This is what we could do at homewe make the mind empty and unburdened then fill it with happiness. When we go home, could we experience the emergence-cessation phenomenon? Yes, of course. Take a little time, five to ten minutes each. If you are a housewife cleaning the house, as you sweep the broom each time, try to experience it. Does it flash and disappear, flash and disappear? Does your mind cease with each broom action? When we wipe the floor, does it move like a strand, or does it emerge and cease quickly like poob, poob, poob. As we walk from the bedroom to the bathroom, each step, our awareness follows, we could contemplate. The key is that we must be contented to do, we must continuously tell ourselves to do. Be contented to have the awareness. Try it. If we add contentment, how do we feel? We feel more comfortable, much more comfortable. If we think we need to force ourselves, then we would feel cramped. If we are contented to do anything, we would be able to do it well, without resistance. If we have to do things we do not like, simply add the feeling of contentment. Then we would be able to do it easily. Try it. Tomorrow, whoever has any questions, you could come and ask me before you leave. But, I will answer only questions relating to dhamma. This is because dhamma is life. What do we develop our mind for? It is so that we would not suffer from things that emerge in our lives; so that we would not suffer with sensation (vedana), perception (sanna), mental formations (sankhara), and consciousness (vinnana) that occur. These are the Five Aggregates that could be our own, or belong to others. Carrying our own Five Aggregates is a burden, but people who do not understand also carry others. We sit for a short while then sensations appear. Afterwards, perception and mental formations also appeartruly chaotic. We try to be peaceful but we are consistently disturbed by thoughts. Where is the consciousness? When mental formations and perceptions are abundant, the awareness cannot keep up. In reality, if the consciousness is not working, then we would not be aware of anything because the consciousness acts as the experiencer for all things that occur. When we practice vipassana here, what do we add? We add concentration in order to be more perceptive. When we add concentration, our mind will be more grounded. When the mind is more grounded, the awareness will be strong. When the awareness is strong, what emerges? Wisdom emerges. Wisdom allows us to understand the impermanence of all the Aggregates. We are here to practice vipassana, according to the Four Foundations of Mindfulness. When we practice this way, our goal is to directly extinguish sufferings. Extinguishment of sufferings leads ultimately to detachmentdetachment from what? From watdtasongsaan (Translators note: Samsara). What is watdtasongsaan? It is the never-ending cycle of birth and death. We do not know how many cycles of birth and death we have already gone through as we cannot recall our past lives. The Buddha was able to recall the immeasurable lives he had lived before over an eon. We are not able to recall past lives, but we believe according to what the Buddha said. Many people, when they go to a place they have never been, but feel that they have been there before. How is that possible? Perhaps it is a sign telling us something. Sometimes we go to a certain place, and it feels comfortable like home. That is also another sign. Watdtasongsaanour never-ending cycle of birth and death occurs according to the Buddhas teaching. I have certitude in the Buddhawhatever he said is the truth. Therefore, we are here to practice vipassana in order to escape from watdtasongsaan, or the Law of Causation (paticcasamuppada). The cycle of birth and death has no beginning and no endbut how do we escape from this cycle? That is the important thing. Yes, we can escape iteven for a brief instance. How do we do it? Lets talk about it later. Todays time is up, so let us stop here. Now, let us spread loving-kindness. As mentioned previously, before we spread loving-kindness, we should humbly recall the merits that we have made. Then fill our minds with these merits, fill until the merits overflow from our body. Let them spread out widely, with no boundaries and no limitations. The benefits from the merits that we have made and are making, including our maintaining the Buddhist precepts, giving alms and practicing vipassana, we resolve to spread these benefits to our benefactors, including celestial bodies here and elsewhere. We wish that they would rejoice with us in our merit-making. If these celestial beings are currently suffering, we wish that they would soon be free from suffering. And, if they are already happy, we wish that their happiness would grow further. Finally, may the greatness of the Buddha, Dhamma and Sangha, as well as the merits that you have made, result in your success and lead ultimately to your attainment of nibbana. Phra Arjan Prasert Thanangkaro |
เจ้าของ: | อภิสิทธิ์ ภู่ภักดี [ 17 ก.พ. 2020, 10:50 ] |
หัวข้อกระทู้: | Re: Dhamma Practice by Phra Arjan Prasoert Thanangkaro |
7.Guidance for the Closing Ceremony by Phra Arjan Prasert Thanangkaro Dhamma greetings to all practitioners. Today is the last day of our 7 day/6 night course. I have seen that everyone have shown their commitment to really practice vipassana, to really learn dhamma. I am glad that all the practitioners have shown their dedication. The Buddhas dhamma is an important thing. Dhamma is important to our lives. Part of our lives involves worldly affairs conventional and descriptive reality (sammut-pannatti). But, we also need to constantly remind ourselves of the importance of the ultimate reality and truth (paramattha sacca). If we rely on this truth, we would not suffer. Everything on this earth is governed by the Three Characteristics of Beingsthey emerge, exist, and cease. They are all non-self (anatta), they cannot be controlled and they do not claim themselves to be ours. There are only physical and mental phenomena, corporeality and mindthey depend on each other. Everything in our lives proceeds according to their causes and conditions, based on our past actions (kamma), and current actions that would have consequences in the future. The dhamma that we have learnt: The way to make our mind empty and unburdened; the way to create our own happiness; the way to contemplate the Three Characteristics of Beings; and the emergence-cessation phenomena. We, as practitioners and as Buddhists, should continuously practice them. We should not abandon them when we leave our meditative state. Use dhamma to lead our lives, then our lives will be happy and peaceful. Lastly, the best method to practice vipassana is the method that suits our intrinsic nature. If we could proceed easily, we should continue to practice for the progress of our dhamma. I rejoice in the merits that you have all made, by providing donations, maintaining Buddhist precepts and practicing vipassana. The benefits of these meritorious actions that you are undertaking and will continue to do, I hope that they become a mental devotion (tapa), strength (palava), and a condition (paccaya) for all practitioners to meet only happiness and progress, and to have all your wishes fulfilled. Phra Arjan Prasert Thanangkaro |
เจ้าของ: | น้องพลอย [ 21 มี.ค. 2020, 12:55 ] |
หัวข้อกระทู้: | Re: Dhamma Practice by Phra Arjan Prasoert Thanangkaro |
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