121: Retreat Dhamma Talk 16: The Only Guard One Needs

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SPEAKER_01 0:15

Rhato Sambodasa Namo Tasambhato Rahato Sama Sambodassa Retreat Series Dhamma Talk Number Sixteen Okay this retreated about practicing Satipattana Vipassana Full Foundation of Mindfulness Insight Meditation So the key thing is mindfulness mindfulness related or in terms of full foundation of mindfulness as the word indicated full foundations that means we are not only observing a single object or pair of objects that's the first thing in other words multi-objects anything that is arising or happening in this body okay in this living body whatever it is that is happening at the present moment that becomes aware in the field of attention that's what we are observing so when we observe that we must observe thoroughly and completely all round it in other words your mindfulness must spread around and cover all aspects of the object that is arising and all the objects that are arising in this body there is no choosing no discrimination whichever is most prominent and one must know and also one must know the object and all aspects first of all in terms of its character and also the way it behaves or changes during the spam or the life spam of that object which means one must know from the moment it arises which we can call it birth and the stages of transformation since that birth which equates to decay and then the end of that object which is the death basically each and single object has the birth decay and death that aspect that duration must be covered so this is a very thorough mindfulness not just simply one point touch and no one point touch and no only when you observe thoroughly completely from the beginning to the end then it becomes a superior mindfulness or samasiti correct mindfulness which will bring about insight if not you would not achieve insight though are those are the characteristics and requirements of the mindfulness that refer to as full foundation of mindfulness but of course if you are starting or in other words if you are not very well grounded in meditations which means you don't have much concentration yet that means thoughts arise a lot mental defilement arises mental defilement in terms of thought form arises a lot that means you are not quite grounded yet because of that at the beginning you do not go right into observing anything and everything arising in your body that's why we give you the primary objects or default objects the sitting meditation is rising sitting falling touching touching five and even that it varies from one person to the other some people they have a very quick short breath but naturally some people have a long and steady breath or long and slow breath based on that there's a rising and falling rising movement and falling movement their representations are different from one person to the other and if it is a very short quick succession you may be able to observe only two rising falling rising falling they are going very fast one after the other you won't be able to observe sitting or touching or touching and some people with a long and slow breath when you observe rising there's the beginning there's stages of rising and finally end it is a very long relatively speaking very long object to observe longer lifespan these are the differences so one must know what kind of objects and what kind of duration they present and must practice accordingly but the point is if you do not have the concentration if you do not have the continuous mindfulness at the beginning don't pick too many objects don't go for every object that are arising okay just pick up two or three or four and then observe them the same thing again and again I call it a circuit build a circuit okay one circuit content of four points or five points of full objects or five objects of the same thing repeating and if you do that you'll find your mind becomes settled down faster and faster meaning your thoughts become less and less that's the first training and when you can hold that for about at least about half an hour without thoughts arising or even if it does a few and also very fast they don't linger on. In other words you become aware of them as soon as they arise or soon after they arose that means you have harnessed the mind and once you have harnessed the mind you can let go of that so-called circuit going continuously you can build it up momentum and then open your mind open your mind's mean you do not look to this object or that object or this circuit or that circuit at that moment you will find your concentration is strong and you become aware of many things happening in your body sometimes it's the rising and falling and sometimes it's the heat odd and cold sometime rising and falling not on the abdomen it might be in in the heart area sometime it's on the forehead sometime on the head sometime at the back is around but at that time don't be too concerned oh it's not at the abdomen whatever whichever spot there is if there's a movement observe it if it is a hot and cold observe it and if there's a pain observe it and if there are thoughts thoughts still come but you can observe them very quickly and at that moment sometime because of your strong consideration concentration the thoughts you can say they association anger associated happiness associated and so on they are associations chitasika mental factors you can become aware of them at that time you don't have to label them exactly as they are okay you don't have to choose word choose is just rising and falling and lifting and touching thinking that's about it but under that word many aspects come up that's what it means by you have to spread the object around thorough and complete let's pick up an example it is the showcase object rising there's a rising you're quite aware of the moment it arises and then when your concentration is strong you see that rising movement right to the end beginning to the end but between the beginning to the end you will see that there's a series of little mini movements connected together one after the other you will see that thing or you will feel that thing you will sense that thing see not just rising there's the beginning there's a series of movements many movements there's the end and at the same time along with the series of movements but separately because the time is the same thing objects become more you will feel the pressure the pressure increase increase increase so it's not only the movement it is the pressure and even the pressure the first at the beginning is like steady increase of pressure and suddenly near the end that pressure builds up so much it feels like you've been pushed up your end of abdomen with a big stick of force boom these kind of variations you will find you will see again to be able to see that you have that steady concentration along with mindfulness so there's the beginning there's the end there's a series of movement there's a pressure there's a change in pressure there is the pressure coming into the point of with a sudden discomfort near the end because it is so full so there's a discomfort vidana movements rupa beginning and the end they are rupa but at the same time that has a different contribution beginning and beginning and in other words things are always changing there's a start there's the end there's a start again there's the end and also sometimes stiffness sometimes tension you see it's simply just rising movement now you see so many things that's what it means by your mindfulness must you must spread your mindfulness to cover the whole object we simply just say movement now you see so many things in that movement that what it means by you are observing thoroughly and completely and covering and spreading the whole object but to be able to sense them to be able to see them feel them you must have a a certain degree of concentration with it without that concentration you won't see you will simply be projecting or imagining because you heard it or you read it but that is not through experience it is your mental projection or imagination based on the theory but you must actually feel it see it to do that you need a certain degree or a certain extent of concentration you don't have to force to see it when the concentration is there you simply experience it just a simple word mindfulness now you see it has so many aspects just that little mindfulness the word mindfulness covers so many different angles movement and stiffness and pressure they are Rupakanda that little discomfort feeling that is the nat kana and then when you are doing repeatedly you know how their characteristics are and whenever they come in you already know as they are that is a sannyakhandha and then your mind is directing towards that movement in other words you put concern and effort towards that movement in other words you have volition towards that movement volition to observe that movement that is sankar kanda and then there is awareness for everything that is whenyanatkanda the five aggregates is right there that is knowing thoroughly just one object you think simply one object and you are simply mindful but you are covering all the five aggregates what we call nama and rupa mind and matter what we call self is on that little one dot one moment you are experiencing you don't have to intellectually interpret and this is this is that and so on simply experience and while you're experiencing if it is thorough and complete you are experiencing or exploring the five aggregates that way of observation is the correct mindfulness and in here sometimes one needs to know occasionally it happens everybody goes through that sometimes you're observing one object but at the same time you seem to know there are two objects happening at the same time two objects happening at the same time let's say something that you're familiar with you have a pain you have a pain you observe the pain let's say in your lower back the pain is you observed and let's say you it is quite high you observe and slowly it comes to the manageable level when it comes to the manageable level the pain is not that much it decreased decrease decreased but it's still there at a certain point you're aware of the pain and you are also aware of the movement of the abdomen it seems like you are aware of both objects at the same time but in the scripture it is said the mind can hold only one object at a single moment so these two objects you are seeing is your concentration is not strong enough yet so you cannot split those two objects in a two different time zone. Basically it is repeating pain movement pain movement pain movement but they are very fast but your concentration is not strong enough to be able to see them with a two different time zone so it seems like two objects are presenting at the same moment these kind of things will arise now you know theoretically why and what is happening but we are doing practice practically how do we handle it how do we handle it look at those two objects the pain and the movement and see which one is stronger which one is stronger in other words which one is more dominant in other words which one do you see or sense more clearly than the other very slight not very quite but as soon as you send that let's say the movement is slightly stronger and if that's the case you totally focus your mind you direct your mind all your attention towards the movement in other words you don't pay attention to the pain anymore all your attention pour down onto the movement and you stay with it and if that's the case you won't be experiencing two objects at the same time for look at lack of a better word it's called framing the object object which is stronger and you go for it and also sometimes you can't even decide which one is stronger they are equal if it is equally presenting to you look at those two objects and see which one you like more and whichever one you like more focus on it and stay with it. Frame the one that you like more and at that moment two objects will not be competing in your attention so those little things are good to know because you are practicing and one time or the other it will be there and you know how to handle it and we are practicing this mindfulness of course why what is the immediate objective of practicing this mindfulness full foundation of mindfulness what is the immediate objective so what is the purpose or goal of that right here right now we are not talking about nibbana the end of all suffering that is the final goal right now is we are trying to lessen the kilisa mental defilements we are lessening them with the objective of totally eliminating them we are lessening the amount of kilisa loba dosa moha clinging attachment aversion delusion uncertainty those are always in every state of our mind our normal mind a mind without mindfulness in a mind without mindfulness you will see these things manifesting in every which way they could just simply pick up one thought and then analyze that thought there will be a trace or a tinge of the low bag or craving or there may be a trace or a tinge of dosak or sometime there's a very distinct feeling or sensation you can't make a decision you are confused you are uncertain that is more hard but one thing we need to know so that you have a stronger way of handling the situation is whenever this loba endors okay craving attachment or dissatisfaction and aversion is arising with them moha confusion indecision or uncertainty is always there they arise together they don't arise alone loba and moha together dosha and moha together so sometimes we just say mental defilements and we simply just say oh loba and dosat loba and dosa no he's only saying two but there are three mental defilements but if you understand their association even though you say those two words actually you are referring to three of them that's the little point need to know and good to know so we are practicing mindfulness to lessen and with the objective of eliminating them abandoning them of course this elimination and abandonment too there's a partial abandonment and there's a total abandonment there's a momentary abandonment and there's the permanent abandonment we have to go through step by step of course so in here we are practicing mindfulness to lessen the mental fireman and now we know in every thought moments in every actions without mindfulness those three are always there just make an exercise and analyze it anytime they are always there so they are always in a state of springing up without mindfulness but as soon as the mindfulness comes in automatically mindfulness behaves as a guard or a security officer okay they are going to come into contact and they shield them or they block them and they protect them from you from them from their attack that's why mindfulness is a very valuable asset very valuable tool the Buddha said mindfulness is the best tool the best tool and the only tool you need to protect yourself from the from your enemy's mental defilement of course there are many things you may see but this full foundation of mindfulness is the only tool and the best tool to protect oneself from your enemy the mental defilements because whenever it is there they cannot come in they are more like a security guard you have a big mansion with a lot of valuables so what you do those kind of people with lots of valuables and big mansion they have a big fence all around they have a big fence all around and in the fence they have gates and let's make it up here we have five gates five gates mean in terms of meditation okay this big mansion is this body and the five gates are the five cents door eye doors ear doors nose door tongue door body door and through these doors they these mental defilements come in they cannot simply come in they come in through these doors and because this body is the very fertile ground for these mental defilements to grow that's why this body is also termed as kilisa bhumi where kilisa can arise and stay and recite they are they are beautiful place to go. Just like an earth we have the earth the earth is the fertile ground for anything and everything to grow and of course by itself by natural self most of the things that grows grass and weeds and all the useless plants They grow wild, non-stop, seasonal. You can't even contain them. They are always there. Because the earth is a fatile place for these wheats and useless plants and trees to grow. But if you really want something useful, such as vegetables and fruits and stuff like that, you have to clear that ground away from the wheats and plants and grasses. You have to clear it. Not only that you clear it, once you clear it, you have to put a fence around. You have to put a fence around and you have to make that earth fertile and plant good seeds, tomatoes, carrots, onions, garlics, and so on. And they can grow. But you must put a fence. First of all, you must clear that ground from the weeds. And the same thing, this body, on a natural, normal level, it is a far tight place for the defilements to grow. But if you want to grow something that is useful and beneficial, which we call it wisdom, then you must clear that ground and put a fence around and you put a guard around so that the wisdom can grow in that place, which is this body. So in the five gates you have to put five security guards from each door. And if you put them now, suddenly this is the fertile ground for beneficial things to grow or wisdom to grow. This body becomes a good place for the wisdom to arise. But for it to arise, those five doors must be tightly guarded. Security must be there all the time. If not, mental defilements will come in. And in here too, one thing good for know for all yogis, you must of course be aware and analyze yourself. Some people just look at it, the eyes. Some people have a weakness. Whenever there's a beautiful form come in, automatically the eyes jump out.

unknown 33:00

Boom.

SPEAKER_01 33:02

When the sounds come in, it goes in, but not as much as the eye. Or in other words, these sense pleasure, form. Some people have a weakness in form. Some people have a weakness in sound, some people have a weakness in spell, some we have a weakness in taste or in touch. We all have general weakness, but we can always figure out one sense. Or maybe two, you have a special weakness, your soft spot. You will know if you analyze and become aware with mindfulness which one you are the weakest. And whenever the weakest door, you double triple your security. First of all, you must know which one is weak, and in that you put double or triple your security. As an example, your eyes are the weak spot. I'm not talking about sitting and meditating, you're moving about moving around in the world, but of course with mindfulness. As your eye is weak, always go to the form. It's quite easy to attract it. You double that dabble that means not only seeing, seeing, seeing, you must enforce with different things. Let's say you see all the you can keep your heads up, open your eyes and surval your head and looking everywhere. You will see. But if you keep your head down, eyes half closed, and if you don't look too much around, and automatically you have a double security, double blind. That kind of scenario we are talking about. First of all, know your soft spot, know your weakness. At that door, double or triple your security with whatever appropriate measures you need. Then your security becomes very strong. When the security becomes very strong, these mental defilements cannot come in. So what does this full foundation of mindfulness do? It protects you from the mental defilements. It guards you from the mental defilement. It keeps you secure. It acts like a security officer from the mental defilements. In other words, that is the prevention method. They haven't arisen yet. Nobody come and steal in the big mansion with a big fence yet. By putting security means you are doing a security system prevention. So this mindfulness is the prevention for the mental defilements not to come in. They haven't come in yet and you make sure that they are not coming in. Prevention. But still sometimes something slip in. Some people slip in, some mental defilements still slip in. When they slip in too, you use the same security guard, the mindfulness, go and face directly at the killy side that slipped in. Face to face, stare at it face to face. And if you stare at it face to face, finally they will wither and they will dissolve. So mindfulness is not only used as a prevention, it can also be used for the cure. Both to prevent and to cure. Now we know how many aspects it can spread and what kind of benefits and what kind and in what way we must observe. But if you know mindfulness, what is mindfulness? How to practice mindfulness correctly, and what kind of things it can give rise for your benefit. And if you truly want the benefits that it can provide you, if you truly want, all that you need to do is apply effort and make that mindfulness your own. Not only in your sitting meditation, not only in a walking meditation or a daily activities and a retreat center, but in every aspect of your life. That's why we use the word mindfulness as a lifestyle. You must make mindfulness a lifestyle. If you put that, you are away from kilisa, you are safe from kilisa. It is very simple, it is very easy to practice. And also it is very effective. And the result is immediate in every noting, in every correct noting, you are achieving the result. Of course, in one noting you don't know, but if you can note continuously about 10,000 notings, you can directly feel, see, and sense the result of that mindfulness. Not only that it protects, because if you have a momentum of mindfulness, the friend of the mindfulness, a twin brother of the mindfulness, concentration is always there. Because of the quality and power of concentration, you can actually feel the peace, calm, tranquility, and serenity right there. So don't think mindfulness comes alone. When he comes, his twin brother concentration is his side. Never fails, it's always there. That is where you get the calm, peace, happiness, serenity and tranquility and security. Total security. Because when concentration is there in those places, mindfulness has no chance to arise. Because concentration and kilesa is like fire and water. Only one can exist. And when you have them both together for an extended period of time, that is where the fruits really grow. That fruit is insight or wisdom. As such, one must understand mindfulness and also have a desire to possess it. Without that desire to possess it, you will never have it. Because if you don't desire, you won't work. But once you have a true desire, you will put effort. And if you put effort, eventually the fruits will grow and you can have the fruits. So may all of you be able to understand mindfulness thoroughly and completely so that it can promote sadda, confidence, and chanda, desire to possess it, and may you be able to reap the fruits of mindfulness as soon as possible. Sharing meritya buddhambuchemipadya dhampuchemi dhamanu dhamapatipatiya sagambuchemi adhaya padipatiya charamarnama primuchesami Idamebunya aswakya mahahodu Idamesilam Magapalanyanasa Vichyo Imano Pumyabhajam Sabasathanam De Ma Sabesata Sukita on Tu Sadu Sadu Pudam Pujam P Sangam Pja