Knowing the World¹

Please take my words to contemplate. Whatever form of practice you're doing, when objects of mind arise, whether internally or externally, those are called arom. The one who is aware of the arom is called... well, whatever you want to call it is OK; you can call it ''mind.'' The arom is one thing, and the one who knows the arom is another. It's like the eye and the objects it sees. The eye isn't the objects, and the objects aren't the eye. The ear hears sounds, but the ear isn't the sound and the sound isn't the ear. When there is contact between the two, then things happen.

All states of mind, happy or unhappy, are called arom. Whatever they may be, never mind - we should constantly be reminding ourselves that ''this is uncertain.''

This is something people don't consider very much, that ''this is uncertain.'' Just this is the vital factor that will bring about wisdom. It's really important. In order to cease our coming and going and come to rest, we only need to say, ''This is uncertain.'' Sometimes we may be distraught over something to the point that tears are flowing; this is something not certain. When moods of desire or aversion come to us, we should just remind ourselves of this one thing. Whether standing, walking, sitting, or lying down, whatever appears is uncertain. Can't you do this? Keep it up no matter what happens. Give it a try. You don't need a lot - just this will work. This is something that brings wisdom.

The way I practise meditation is not very complicated - just this. This is what it all comes down to: ''it's uncertain.'' Everything meets at this point.

Don't keep track of the various instances of mental experience. When you sit there may be various conditions of mind appearing, seeing and knowing all manner of things, experiencing different states. Don't be keeping track of them³, and don't get wrapped up in them. You only need to remind yourself that they're uncertain. That's enough. That's easy to do. It's simple. Then you can stop. Knowledge will come, but then don't make too much out of that or get attached to it.

Real investigation, investigation in the correct way, doesn't involve thinking. As soon as something contacts the eye, ear, nose, tongue, or body, it immediately takes place of its own. You don't have to pick up anything to look at - things just present themselves and investigation happens of its own. We talk about vitakka, ''initial thought.'' It means raising something up. What is vicāra, ''discursive thought''? It's investigation, seeing the planes of existence (bhūmi) that appear.

In the final analysis, the way of the Buddha flourishes through impermanence. It is always timely and relevant, whether in the time of the Buddha, in other times past, in the present age, or in the future. At all times, it is impermanence that rules. This is something you should meditate on.

The true and correct words of the sages will not lack mention of impermanence. This is the truth. If there is no mention of impermanence, it is not the speech of the wise. It is not the speech of the Buddha or the ariyas; it's called speech that does not accept the truth of existence.

All things have need of a way of release. Contemplation is not a matter of holding on and sticking to things. It's a matter of releasing. A mind that can't release phenomena is in a state of intoxication. In practice, it's important not to be intoxicated. When practice really seems to be good, don't be intoxicated by that good. If you're intoxicated by it, it becomes something harmful, and your practice is no longer correct. We do our best, but it's important not to become drunk on our efforts, otherwise we are out of harmony with Dhamma. This is the Buddha's advice. Even the good is not something to get intoxicated by. Be aware of this when it happens.

A dam needs a sluiceway so that the water can run off. It's the same for us in practice. Using will power to push ourselves and control the mind is something we can do at times, but don't get drunk on it. We want to be teaching the mind, not merely controlling it, so that it becomes aware. Too much forcing will make you crazy. What's vital is to keep on increasing awareness and sensitivity. Our path is like this. There are many points for comparison. We could talk about construction work and bring it back to the way of training the mind.

Footnotes

...¹

A large section of this Dhamma talk has previously been published under the title 'Seeking the Source'

... arom²

(Thai) - All states (or objects) of mind, whether happy or unhappy, internal or external.

... them³

literally ''count''

... deterioration⁴

Because they are still in the realm of concepts.

... there⁵

With his feet on something solid.