A Taste Of Dhamma
By Ven. Ajahn Sanong Katapunyo
[Wat Sanghathan, Thailand]
Foreword
This book, "A Taste of Dhamma", expresses various aspects of the Dhamma translated from the teachings of the Venerable Ajahn Sanong. In this he has given us some flavor of the Law to study as a practical means to bring about genuine mental happiness. This book would not have been possible without the cooperation of Mrs. Fuengsin Trafford, who translated the Thai original into English, with the help of Mr. Simon Romer and Mr. Andrew Crabtree. Whatever value arises from reading this book, may the benefit of "A Taste of Dhamma" thus received stay in the mind of the reader forever.
Abhijayo Bhikkhu
5 May 1991
Meditation
Concentration Training
This is a meditation exercise, which covers: * The basis of the working of the mind
2 * The use of a subject on which to meditate * A tool for mind training There are some 40 techniques of concentration training. This book will deal with one of these namely, the mindfulness of breathing. The development of concentration by mindfulness of breathing (breathing in and breathing out) This technique is a very convenient practice because by nature everybody has to breathe in and out. It can be used all the time and anywhere when it is needed as long as one is constantly aware of the process.
2. Posture
Find any posture, which enables the body to relax, and which is the most comfortable for a long sitting. It helps if you breathe easily. The best posture is cross-legged or sitting upright with the right foot on top of the left one and hands on the lap, right one on top of the left with thumbs touching, or the right forefinger touching the left thumb. If this is not possible one can sit upright on a chair or take any other comfortable posture. However, if the sitting brings any tension, the practice will not be right and it should be corrected before continuing. Eyes can be closed or opened as long as one is not distracted. If opened, one should lower one's gaze, perhaps fixing it on the tip of the nose.
3. Breathing Exercise
After sitting comfortably, one should take deep long breaths to fill the lungs and then breathe out slowly several times. At the same time try to develop the feeling that the body is not solid and the head is light
3 until the mind is reasonably peaceful, then breathe normally but with awareness of the in and out breathing. When breathing in and out deeply, be aware that one breathes in and out deeply, when breathing in and out shallowly, know that one breathes in and out shallowly. Do not control the breaths but be mindful of them. For a beginner counting the breath will help to control the mind and stop wandering thoughts. If the mind is very restless, start with counting the breathing in pairs. In-out-1, in-out-2, ... , up to 10, and then reverse the process - In-out10, in-out-9, ... , down to 1. Or try to fix the attention at where the breath touches - the tip of the nose or the upper lip - without following the movement of the breath through the body. However, be aware of the in and out breathing.
A Single Diamond
It is rare that our mind can be peaceful and let go of everything, but if we are able to achieve that state of mind just once, it is very precious, more precious than the ever busy thinking mind. It is very easy to find pebbles or stones but they have little value. They may be found all over the mountain but they are not as valuable as just one diamond. If one manages to dig deep, a diamond may be found and will be more valuable than the whole mountain of pebbles. The nature of the mind is the same. If we penetrate deep into peace and tranquility, free from thought for just one moment, the result is the same as finding a whole diamond. The mind which sees the Dhamma is free from thoughts and turmoil, and is able to obtain Nirodha (the cessation of Suffering).
4 Most people are the same in that they do not have the energy to meditate, only to think or chat. If it is the other way round, concentration will occur very quickly. Very few people have the energy to practice meditation even for five minutes: they give up (too exhausted), but when they chat, they forget all about pain and discomfort [until they stop chatting]. Thinking and talking are similar activities. If we think, the stream of thoughts flows - thinking about families, homes and so forth. Due to our lack of mindfulness, it will go on for a long period uninterrupted before eventually ending. If we have the quality of mindfulness, we will stop thinking in this unwholesome manner.
5 Do not think about everything external. If we let our mind wander, Suffering will be with us. At the same time Ignorance will follow. But if thinking takes place in our mind, born in our mind, we must stop it there. This is wisdom which will stop Suffering and bring happiness without having to seek worldly wealth.
Stopping Thoughts
When we cannot stop our thinking mind, there is burning, the burning of body, the burning of mind. The mind is full of suffering every day because thoughts torture us. The thought of drowning or taking drugs in order to commit suicide is caused by continuous thought. All this is suffering. More thinking causes more suffering. When we cannot escape from our own thought processes, we wish to rise above them. How can we rise above them when we fail to concentrate or meditate? So we would rather die in order to stop thinking without realizing that it is impossible to stop thoughts just like that. Only Dhamma will eliminate the unwholesome state of mind that is full of bad and excessive thinking. We must destroy the root cause of them. By doing so we will encounter happiness in our lives.
6 [The duplication is probably due to these teachings being transcribed from radio broadcasts] To feel the breath is to see form. If we become aware during breathing in and breathing out that we think of homes or various folk, this is a development of awareness as we understand that our own mind always wanders. More thinking, more distraction. We cannot escape from our own thoughts. Yet, while we are unable to escape from them, we want to be rid of them. How can we do that when we do not know how to concentrate? Unable to go beyond, we rather die in order to stop the thought process. But we do not know that thoughts cannot be stopped this way. Know that only Dhamma will destroy unwholesome mental states, the stream of thoughts, talking excessively. Thought is the cause of misery and this cause has to be stopped.
Towards Peace
A person who gains mindfulness and clear comprehension through meditation by repeating "Buddho" or by looking at his or her own mind, knows what he or she is thinking about - perhaps something that happened in the past, some event in the present or unwholesome thoughts which are full of craving, aversion or delusion. Having seen this, he stops the mental activity, and allows his mind to become still for a long period. Resting in this stillness his awareness becomes deeper.
7 When the mind reaches a certain depth, we must be conscious of that state. Whether it is light, heavy, illuminated or calm, we must always be fully aware of these conditions. Once there is awareness, peace will arise. We must penetrate deeper into the heart and mind and not be distracted by other people. We must never be distracted by our own nature. Know only one thing - the mind, and possess awareness within this. Then we will experience space, illumination and peace within it.
Meditation Devices
Even flowers can be used for the Dhamma as objects of concentration, in this case not for their beauty, but for one-pointed-ness of mind, for seeing transiency, Anicca, Dukkha and Anatt (Impermanence, Suffering and Ego-less-ness). Water Kasina, Fire Kasina, Wind Kasina, Earth Kasina are natural. When it is the time for contemplation, we offer flowers to the Buddha. We place the flowers in the vase, close our eyes and then open them. Look at the Buddha's image, then close the eyes. Soon we will remember everything and it becomes a meditation device which makes our mind peaceful for a moment. In the same way we can visualize flowers, and after more practice many flowers will become just one with the same color. In the end there will be tranquility and illumination. When that happens we should try to look at ourselves. If we do not form any attachments to outside objects, those objects of concentration will bring wisdom. Consequently, concentration will occur and the Dhamma will be revealed. We will have attained a certain stage of Dhamma. Whatever we use as a meditation device, we must not overlook ourselves. Any illumination from different signs (Nimitta) should be in our heart, our face and our whole body.
8 persevere, to meditate more. There will be a point when this process will stop and peace will follow.
Footnote:
The 5 hindrances are doubt; sense distraction; hatred or aversion; sloth or torpor and restlessness.
9 that island. After a while, the thoughts, like the swallow, become too exhausted and are forced to return to their nest, the mind. If we always concentrate and are aware of what happens or where our thoughts are, in no time at all, the flight of thoughts will stop and then begin again within the mind. By keeping a close watch on that spot we will be able to catch it.
10 Thinking as a sense object is called "Vipassanuk", but when we contemplate it become "Vipassana" (insight). Wisdom will arise and we will be able to see by it. Seeing more, we will reach a peaceful spot, a staying point, a stopping point, a point of illumination. This is followed by cessation of suffering immediately if we know the movement of mind. If we keep on observing our mind when we are thinking, the thinking will finally stop. Then void-ness appears. If we persevere, we see nothing but emptiness. By following the mind constantly, the process will collapse.
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Looking At Oneself
12 The teaching of the Buddha is the teaching of correcting oneself, of freeing oneself from suffering. Looking at our-self all day, we notice different types of faults, and un-skilful actions, which should be avoided. All day, the self is critically viewed. The more we can spot our negativities, the more we will improve because we can see that we still lack wisdom. Observing oneself becomes the way of self-correction at all times. This will get rid of our erroneous opinions and pride and the idea of self. It is similar to the Buddha's teaching about awareness of suffering as a form of mental exercise. So why do we concentrate on suffering? Why not happiness instead? We do not realize that the person who may see happiness within himself is, in fact, constantly full of suffering because his mind is not calm. The Buddha's teaching concerns the observation of suffering for the whole day's activities - sitting, lying down, eating and walking. It is the contemplation of Suffering in the five aggregates. Alas! There is only Suffering. In the same way that a doctor diagnoses the disease in order to cure the patient, to look at the Buddha's Dhamma is to look at oneself and diagnose one's own negativities.
13 Nevertheless, they may be better if we do not cling to our past experiences. Therefore the way to develop Samadhi is to abandon past experiences. If we follow any method, which helps us to attain calm, we should not become attached to that calm, but notice how it was achieved: for example, we fixed our attention at the tip of our nostrils and our breathing became softer. Then thoughts stopped altogether. The mind became clear, cool, still and our concentration deepened. It will thus be obvious that this was the right form of samdhi for us. Or perhaps when we recited some sacred words, our minds emptied of concepts, thoughts, past experiences; when our mind had space, we would then let go of everything and would gain Samadhi. So if this method is effective, we should stick to it.
Accumulating Merit
Every time we accumulate merit we prolong our Dhamma- faring lives. One has to accumulate merit so that it will not run out. Eventually, the fruits of the past virtue will be used up and our behavior will deteriorate. If we have money and we spend some every day, our accumulation of wealth will soon be finished. If we do not find some more we will become poor.
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Always Changing
What we are doing is training our mind. We have to keep practicing because our mind always moves from one point to another. So it does not remain at peace. Although we may have achieved some mental stillness, our mind soon wavers. Therefore, in order to gain peace, we must practice often, and then we will experience happiness and a wholesome state of mind. When we are practicing the Dhamma, the greater our intention and perseverance, the greater the result. If we lack the effort and become lazy, peacefulness will not arise.
15 Why do we have to practice every day? It is because we think all day about old matters and new concerns. If the thought is good, we will be pleased, if bad we will become depressed. Considering a pleasant event in the future will cheer us up but we become anxious when we worry that the future holds bad things in store. Some people become disheartened and begin to doubt that they will make it at all. Thinking that they do not have the strength to soldier on, they even consider suicide, they are beaten by life. After consideration, however, other people wish to make the most of life and persevere with courage.
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