Unity through Dhamma

Translated by Ajahn Kalyano

During the course of practising, it is normal that you experience the different conditions of the mind. You constantly experience desires to do this and that or to go different places, as well as the different moods of mental pain, frustration or else indulgence in pleasure seeking - all of which are the fruits of past kamma (actions). All this resultant kamma swells up inside the mind and puffs it out. However, it is the product of past actions. Knowing that it is all stuff coming up from the past, you don�t allow yourself to make anything new or extra out of it. You observe and reflect on the arising and cessation of conditions.

That which has not yet arisen is still unarisen. This word �arise� refers to upadana or the mind�s firm attachment and clinging. Over time your mind has been exposed to and conditioned by craving and defilement and the mental conditions and characteristics you experience reflect that. Having developed insight, your mind no longer follows those old habit patterns that were fashioned by defilement. A separation occurs between the mind and those defiled ways of thinking and reacting. The mind separate from the defilements.

Your ability to experience the world through the senses remains intact, just the same as before you started practising insight, but the mind�s reaction to sense impingement is to see it as �just that much�.

The mind doesn�t attach to fixed perceptions or make anything out of the experience of sense objects. It lets go.

The mind knows that it is letting go. As you gain insight into the true nature of the Dhamma, it naturally results in letting go. There is awareness followed by abandoning of attachment.

There is understanding and then letting go. With insight you set things down. Insight knowledge doesn�t lead to clinging or attachment; it doesn�t increase your suffering.

true insight

That�s not what happens. True insight into the Dhamma brings letting go as the result. You know that it is the cause of suffering, so you abandon attachment. Once you have insight the mind lets go. It puts down what it was formerly holding on to.

Another way to describe this is to say that you are no longer fumbling or groping around in your practice. You are no longer blindly groping and attaching to forms, sounds, smells, tastes, bodily sensations or mind objects. The experience of sense objects through the eyes, ears, nose, tongue, body and mind, no longer stimulates the same old habitual movements of mind where it is seeking to get involved with such sense objects or adding on to the experience through further proliferation.

The mind doesn�t create things around sense contact. Once contact has occurred you automatically let go. The mind discards the experience. This means that if you are attracted to something, you experience the attraction in the mind but you don�t attach or hold on fast to it. If you have a reaction of aversion, there is simply the experience of aversion arising in the mind and nothing more; there isn�t any sense of self arising that attaches and gives meaning and importance to the aversion. In other words the mind knows how to let go; it knows how to set things aside. Why is it able to let go and put things down? Because the presence of insight means you can see the harmful results that come from attaching to all those mental states.

When you see forms the mind remains undisturbed; when you hear sounds it remains undisturbed. The mind doesn�t take a position for or against any sense objects experienced. This is the same for all sense contact, whether it is through the eyes, ears, nose, tongue, body or mind. Whatever thoughts arise in the mind can�t disturb you. You are able to let go. You may perceive something as desirable, but you don�t attach to that perception or give it any special importance - it simply becomes a condition of mind to be observed without attachment.

sense object

This is what the Buddha described as experiencing sense objects as �just that much�. The sense bases are still functioning and experiencing sense objects, but without the process of attachment stimulating movements to and fro in the mind.

There is no conditioning of the mind occurring in the sense of a self moving from this place to that place or from that place moving to this place. Sense contact occurs between the six sense bases as normal, but the mind doesn�t �take sides� by getting caught in to conditions of attraction or aversion. You understand how to let go. There is awareness of sense contact followed by letting go. You let go with awareness and sustain the awareness after you have let go. This is how the process of insight works. Every angle and every aspect of the mind and its experience naturally becomes part of the practice.

The investigation and development of insight into the Dhamma gives rise to this profound peace of mind. Having gained such clear and penetrating insight means it is sustained at all times whether you are sitting with your eyes closed, or even if you are doing something with your eyes open. Whatever situation you find yourself in, be it in formal meditation or not, the clarity of insight remains.

When you have unwavering mindfulness of the mind within the mind, you don�t forget yourself. Whether standing, walking, sitting or lying down, the awareness within makes it impossible to lose mindfulness. It�s a state awareness that prevents you forgetting yourself.

Mindfulness has become so strong that it is self-sustaining to the point where it becomes natural for the mind to be that way. These are the results of training and cultivating the mind and it is here where you go beyond doubt. You have no doubts about the future; you have no doubts about the past and accordingly have no need to doubt about the present either. You still have awareness that there is such a thing as past, present and future. You are aware of the existence of time. There is the reality of the past, present and future, but you are no longer concerned or worried about it.

The mind completely transcends doubt. You are no longer uncertain or speculating about anything.

The lack of doubt means you no longer fumble around or have to feel your way through the practice. as a result you live and act in accordance with nature. You live in the world in the most natural way. That means living in the world peacefully. You are able to find peace even in the midst of that which is unpeaceful. It means you are fully able to live in the world. You are able to live in the world without creating any problems.

The Buddha lived in the world and was able to find true peace of mind within the world.

As practitioners of the Dhamma, you must learn to do the same. Don�t get lost in and attached to perceptions about things being this way or that way. Don�t attach or give undue importance to any perception that are still deluded. Whenever the mind becomes stirred up, investigate and contemplate the cause.

Awareness

When you aren�t making any suffering for yourself out of things, you are at ease. When there are no issues causing mental agitation, you remain equanimous. That is, you continue to practise normally with a mental equanimity maintained by the presence of mindfulness and an all round awareness.

You keep a sense of self-control and equilibrium. If any matter arises and prevails upon the mind, you immediately take hold of it for thorough investigation and contemplation. If there is clear insight at that moment, you penetrate the matter with wisdom and prevent it creating any suffering in the mind. If there is not yet clear insight, you let the matter go temporarily through the practice of tranquillity (samatha) meditation and don�t allow the mind to attach. At some point in the future, your insight will certainly be strong enough to penetrate it, because sooner or later you will develop insight powerful enough to comprehend everything that still causes attachment and suffering.

(Forest Sangha News Let ter)