Forest Sangha Newsletter October 2002
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Articles:



Editorial:
Suffering Should Be Welcomed; Luang Por Sumedho
Reading the Heart; Upasika Kee Nanayon
Mudita: Shared Enjoyment; Ajahn Sucitto
Reflections; Ajahn Pannasaro
Mt. Kailash; Luang Por Sumedho
Nourishing our Hearts; Sister Thaniya
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Reading the Heart
From Looking Inward by Upasika Kee Nanayon.
Translated from the Thai by Ajahn Thanissaro.

The Buddha taught that we are to know with our own hearts and minds. Even though there are many, many words and phrases coined to explain the Dhamma, we need focus only on the things we can know and see, extinguish and let go of, right in each moment of the immediate present - better than taking on a load of other things. Once we can read and comprehend our inner awareness, we'll be struck deep within us that the Buddha awakened to the truth right here in the heart. His truth is truly the language of the heart.

When they translate the Dhamma in all sorts of ways, it becomes something ordinary. But if you keep close and careful watch right at the heart and mind, you'll be able to see clearly, to let go, to put down your burdens. If you don't know right here, your knowledge will send out all sorts of branches, turning into thought-formations with all sorts of meanings in line with conventional labels - and all of them way off the mark.

If you know right at your inner awareness and make it your constant stance, there's nothing at all: no need to take hold of anything, no need to label anything, no need to give anything names. Right where craving arises, right where it disbands: That's where you'll know what nibbana is like... 'Nibbana is simply this disbanding of craving.' That's what the Buddha stressed over and over again.
 
The mind can be at normalcy, at equilibrium - calm and undisturbed by defilement or the stresses that come from sensory contact.

 
The mind, if mindfulness and awareness are watching over it, won't meet with any suffering as the result of its actions. If suffering does arise, we'll be immediately aware of it and able to put it out. This is one point of the practice we can work at constantly. And we can test ourselves by seeing how refined and subtle our all-around awareness is inside the mind. Whenever the mind slips away and goes out to receive external sensory contact: Can it maintain its basic stance of mindfulness or internal awareness? The practice we need to work at in our everyday life is to have constant mindfulness, constant all-around present awareness like this. This is something we work at in every posture: sitting, standing, walking, and lying down. Make sure that your mindfulness stays continuous.

Living in this world - the mental and physical phenomena of these five aggregates - gives us plenty to contemplate. We must try to watch them, to contemplate them, so that we can understand them - because the truths we must learn how to read in this body and mind are here to be read with every moment. We don't have to get wrapped up with any other extraneous themes, because all the themes we need are right here in the body and mind. As long as we can keep the mind constantly aware all around, we can contemplate them.

If you contemplate mental and physical events to see how they arise and disband right in the here and now, and don't get involved with external things - like sights making contact with the eyes, or sounds with the ears - then there really aren't a lot of issues. The mind can be at normalcy, at equilibrium - calm and undisturbed by defilement or the stresses that come from sensory contact. It can look after itself and maintain its balance. You'll come to sense that if you're aware right at awareness in and of itself, without going out to get involved in external things like the mental labels and thoughts that will tend to arise, the mind will see their constant arising and disbanding - and won't be embroiled in anything. This way it can be disengaged, empty, and free. But if it goes out to label things as good or evil, as 'me' or 'mine,' or gets attached to anything, it'll become unsettled and disturbed.

You have to know that if the mind can be still, totally and presently aware, and capable of contemplating with every activity, then blatant forms of suffering and stress will dissolve away. Even if they start to form, you can be alert to them and disperse them immediately. Once you see this actually happening - even in only the beginning stages - it can disperse a lot of the confusion and turmoil in your heart. In other words, don't let yourself dwell on the past or latch onto thoughts of the future. As for the events arising and passing away in the present, you have to leave them alone. Whatever your duties, simply do them as you have to - and the mind won't get worked up about anything. It will be able, to at least some extent, to be empty and still.
If you can take your stance at awareness, if you're skilled at looking, the mind can be at peace. You'll know how things arise and disband. First practice keeping awareness right within yourself so that your mindfulness can be firm, without being affected by the objects of sensory contact, so that it won't label things as good or bad, pleasing or displeasing. You have to keep checking to see that when the mind can be at normalcy, centred and neutral as its primary stance, then - whatever it knows or sees - it will be able to contemplate and let go.

The sensations in the mind that we explain at such length are still on the level of labels. Only when there can be awareness right at awareness will you really be able to know that the mind that is aware of awareness in this way doesn't send its knowing outside of this awareness. There are no issues. Nothing can be concocted in the mind when it knows in this way. In other words,

An inward-staying
unentangled knowing,
All outward-going knowing
cast aside.

The only thing you have to work at maintaining is the state of mind at normalcy - knowing, seeing, and still in the present. If you don't maintain it, if you don't keep looking after it, then when sensory contact comes it will have an effect. The mind will go out with labels of good and bad, liking and disliking. So make sure you maintain the basic awareness that's aware right at yourself. And don't let there be any labelling. No matter what sort of sensory contact comes, you have to make sure that this awareness comes first.

If you train yourself correctly in this way, everything will stop. You won't go straying out through your senses of sight, hearing, etc. The mind will stop and look, stop and be aware right at awareness, so as to know the truth that all things arise and disband. There's no real truth to anything. Only our stupidity is what latches onto things, giving them meanings and then suffering for it - suffering because of its ignorance, suffering because of its unacquaintance with the five aggregates - form, feelings, perceptions, thought-formations, and consciousness - all of which are inconstant, stressful, and not-self.
Aware Right at Awareness

Use mindfulness to gather your awareness together, and the mind will stop getting unsettled, stop running after things. It will be able to stop and be still. Then make it know in this way, see in this way constantly - at every moment, with every activity. Work at watching and knowing the mind in and of itself: That will be enough to cut away all sorts of issues. You won't have to concern yourself with them.

If the body is in pain, simply keep watch of it. You can simply keep watch of feelings in the body because the mind that's aware of itself in this way can keep watch of anything within or without. Or it can simply be aware of itself to the point where it lets go of things outside, lets go of sensory contact, and keeps constant watch on the mind in and of itself. That's when you'll know that this is what the mind is like when it's at peace: It doesn't give meanings to anything. It's the emptiness of the mind unattached, uninvolved, unconcerned with anything at all.

These words - unattached, uninvolved, and unconcerned - are things you have to consider carefully, because what they refer to is subtle and deep. 'Uninvolved' means uninvolved with sensory contact, undisturbed by the body or feelings. 'Unconcerned' means not worried about past, future, or present. You have to contemplate these things until you know them skillfully. Even though they're subtle, you have to contemplate them until you know them thoroughly. And don't go concerning yourself with external things, because they'll keep you unsettled, keep you running, keep you distracted with labels and thoughts of good and bad and all that sort of thing. You have to put a stop to these things. If you don't, your practice won't accomplish anything, because these things keep playing up to you and deceiving you - i.e., once you see anything, it will fool you into seeing it as right, wrong, good, bad, and so forth.
. o . o . o .

Our major obstacle is this aggregate of perceptions, of labels. If we aren't aware of the arising and disbanding of perceptions, these labels will take hold. Perceptions are the chief instigators that label things within and without, so we have to be aware of their arising and disbanding. Once we're aware in this way, perceptions will no longer function as a cause of suffering. In other words, they won't give rise to any further thought-formations. The mind will be aware in itself and able to extinguish these things in itself.

So we have to stop things at the level of perception. If we don't, thought-formations will fashion things into issues and then cause consciousness to wobble and waver in all sorts of ways. But these are things we can stop and look at, things we can know with every mental moment... If we aren't yet really acquainted with the arising and disbanding in the mind, we won't be able to let go. We can talk about letting go, but we can't do it because we don't yet know. As soon as anything arises we grab hold of it - even when actually it's already disbanded, but since we don't really see, we don't know...

So I ask that you understand this basic principle. Don't go grasping after this thing or that, or else you'll get yourself all unsettled. The basic theme is within: Look on in, keep knowing on in until you penetrate everything. The mind will then be free from turmoil. Empty. Quiet. Aware. So keep continuous watch of the mind in and of itself, and you'll come to the point where you simply run out of things to say. Everything will stop on its own, grow still on its own, because the underlying condition that has stopped and is still is already there, simply that we aren't aware of it yet.