Clarity of Insight¹

Keep summoning up effort in training the mind. Don't get caught into desiring quick results; that just leads you to disappointment and frustration when the insights are slow to come. Thinking like that won't help you. Is it correct to expect to suddenly experience some kind of permanent state where you are experiencing no pleasure or pain at all? It doesn't matter what the mind throws up at you. At that time when you do get overwhelmed by pleasure and pain stimulated by contact between the mind and different sense objects, you don't have any idea what level your practice has reached. But within a short space of time such moods lose power over the mind. Actually, such impingement can be of benefit, because it reminds you to examine your own experience. You get to know what reactions all the sense objects, thoughts and perceptions you experience bring up in the mind. You know, both in the cases when they lead the mind towards agitation and suffering, and when they hardly stir the mind at all. Some meditators just want to have insight into the way the mind is affected by pleasant objects; they only want to investigate the good moods. But that way they never gain true insight. They don't become very smart. Really, you must also examine what happens when you experience unpleasant sense impingement. You have to know what that does to the mind. In the end, that's the way you have to train yourself.

It is also important to understand that when it comes to the practice itself, you don't need to seek out the past experiences and accumulated memories available from external sources, because it's your own experience that counts. The only way to really put an end to your doubts and speculation is through practising until you reach the point where you see the results clearly for yourself. This is the most important thing of all. Learning from different teachers is an essential preliminary to practice. It is a valuable support as you move from hearing the teachings to learning from your own experience. You have to contemplate the teachings you receive in light of your own practice until you gain your own understanding. If you already possess some spiritual qualities and virtue accumulated from the past, practice is more straightforward. When other people give you advice, generally it can save you time, by avoiding mistakes and helping you go directly to the heart of practice. If you try practising alone without any guidance from others, the path you follow will be a slower one with more detours. If you try to discover the correct way to practise all by yourself, you tend to waste time and end up going the long way round. That's the truth of it. In the end, the practice of Dhamma itself is the surest way to make all the doubting and wavering wither away and vanish. As you keep enduring and training yourself to go against the grain of your defilements the doubts will just shrivel up and die.

If you think about it, you have already gained much from your efforts in the practice. You have made progress, but it's still not enough to make you feel completely satisfied. If you look carefully and reflect on your life, you can see just how much of the world you have experienced through your mind from the time you were born, through your youth until the present. In the past you weren't training yourself in virtue, concentration and wisdom, and it's easy to see just how far the defilements took you. When you look back on all that you have experienced through the senses it becomes obvious that you have been experiencing the truth about the way things are on countless occasions. As you contemplate the things that have happened in your life, it helps lighten the mind as you see that the defilements don't cover it over quite so thickly as before.

From time to time you need to encourage yourself in this way. It takes away some of the heaviness. However, it's not wise to only give yourself praise and encouragement. In training the mind, you have to criticize yourself every now and then. Sometimes you have to force yourself to do things you don't want to do, but you can't push the mind to its limits all the time. As you train yourself in meditation it is normal that the body, which is a conditioned phenomenon, is subject to stress, pain and all sorts of different problems as conditions affect it. It's just normal for the body to be like that. The more you train yourself in sitting meditation, the more skilled at it you become and naturally you can sit for longer periods. At first you might only be able to manage five minutes before you have to get up. But as you practise more, the length of time you can sit comfortably increases from ten to twenty minutes to half an hour, until in the end you can sit for a whole hour without having to get up. Then other people look at you and praise you for being able to sit so long, but at the same time, you might feel within yourself, that you still can't sit for very long at all. This is the way the desire for results can affect you in the course of meditation.

Another important aspect of the training is to sustain the practice of mindfulness evenly in all the four postures of standing, walking, sitting and lying down. Be careful not to misunderstand that you are only really practising when sitting in the formal meditation posture. Don't see it as the only posture for cultivating mindfulness. That's a mistake. It's quite possible that calm and insight might not even arise during the course of formal sitting meditation. It's only feasible to sit for so many hours and minutes in one day - but you have to train yourself in mindfulness constantly as you change from posture to posture, developing a continuous awareness. Whenever you lose awareness, reestablish it as soon as possible to try and keep as much continuity as you can. This is the way to make fast progress. Insight comes quickly. It's the way to become wise. That means wise in understanding sense objects and how they affect the mind. You use this wisdom to know your moods and to train the mind in letting go. This is how you should understand the way to cultivate the mind. Even as you lie down to sleep, you have to fix attention on the in- and out-breaths until the moment you fall asleep and continue on as soon as you wake up. That way there is only a short period when you are in deep sleep that you are not practising awareness. You have to throw all your energy into training yourself.

Keep summoning up effort in training the mind. Don't get caught into desiring quick results; that just leads you to disappointment and frustration when the insights are slow to come. Thinking like that won't help you. Is it correct to expect to suddenly experience some kind of permanent state where you are experiencing no pleasure or pain at all? It doesn't matter what the mind throws up at you. At that time when you do get overwhelmed by pleasure and pain stimulated by contact between the mind and different sense objects, you don't have any idea what level your practice has reached. But within a short space of time such moods lose power over the mind. Actually, such impingement can be of benefit, because it reminds you to examine your own experience. You get to know what reactions all the sense objects, thoughts and perceptions you experience bring up in the mind. You know, both in the cases when they lead the mind towards agitation and suffering, and when they hardly stir the mind at all. Some meditators just want to have insight into the way the mind is affected by pleasant objects; they only want to investigate the good moods. But that way they never gain true insight. They don't become very smart. Really, you must also examine what happens when you experience unpleasant sense impingement. You have to know what that does to the mind. In the end, that's the way you have to train yourself.

It is also important to understand that when it comes to the practice itself, you don't need to seek out the past experiences and accumulated memories available from external sources, because it's your own experience that counts. The only way to really put an end to your doubts and speculation is through practising until you reach the point where you see the results clearly for yourself. This is the most important thing of all. Learning from different teachers is an essential preliminary to practice. It is a valuable support as you move from hearing the teachings to learning from your own experience. You have to contemplate the teachings you receive in light of your own practice until you gain your own understanding. If you already possess some spiritual qualities and virtue accumulated from the past, practice is more straightforward. When other people give you advice, generally it can save you time, by avoiding mistakes and helping you go directly to the heart of practice. If you try practising alone without any guidance from others, the path you follow will be a slower one with more detours. If you try to discover the correct way to practise all by yourself, you tend to waste time and end up going the long way round. That's the truth of it. In the end, the practice of Dhamma itself is the surest way to make all the doubting and wavering wither away and vanish. As you keep enduring and training yourself to go against the grain of your defilements the doubts will just shrivel up and die.

If you think about it, you have already gained much from your efforts in the practice. You have made progress, but it's still not enough to make you feel completely satisfied. If you look carefully and reflect on your life, you can see just how much of the world you have experienced through your mind from the time you were born, through your youth until the present. In the past you weren't training yourself in virtue, concentration and wisdom, and it's easy to see just how far the defilements took you. When you look back on all that you have experienced through the senses it becomes obvious that you have been experiencing the truth about the way things are on countless occasions. As you contemplate the things that have happened in your life, it helps lighten the mind as you see that the defilements don't cover it over quite so thickly as before.

From time to time you need to encourage yourself in this way. It takes away some of the heaviness. However, it's not wise to only give yourself praise and encouragement. In training the mind, you have to criticize yourself every now and then. Sometimes you have to force yourself to do things you don't want to do, but you can't push the mind to its limits all the time. As you train yourself in meditation it is normal that the body, which is a conditioned phenomenon, is subject to stress, pain and all sorts of different problems as conditions affect it. It's just normal for the body to be like that. The more you train yourself in sitting meditation, the more skilled at it you become and naturally you can sit for longer periods. At first you might only be able to manage five minutes before you have to get up. But as you practise more, the length of time you can sit comfortably increases from ten to twenty minutes to half an hour, until in the end you can sit for a whole hour without having to get up. Then other people look at you and praise you for being able to sit so long, but at the same time, you might feel within yourself, that you still can't sit for very long at all. This is the way the desire for results can

Once you have developed awareness, the longer you train yourself, the more wakefulness the mind experiences until you reach a point where you don't seem to sleep at all. Only the body sleeps, the mind remains aware. The mind remains awake and vigilant even as the body sleeps. You remain with the knowing throughout. As soon as you awake, mindfulness is right there from the first moment as the mind leaves the sleeping state and immediately takes hold of a fresh object. You are attentive and watchful. Sleeping is really a function of the body. It involves resting the body. The body takes the rest it needs, but there is still the knowing present, watching over the mind. Awareness is sustained both throughout the day and night.

So, even though you lie down and go to sleep, it's as if the mind doesn't sleep. But you don't feel tired out and hungry for more sleep. You remain alert and attentive. It's for this reason that you hardly dream at all when you are practising in earnest. If you do dream, it is in the form of a supina nimitta - an unusually clear and vivid dream that holds some special significance. Generally, however, you experience very few dreams. As you watch over the mind it's as if there are no causes left for the mental proliferation that fuels dreams. You remain in a state where you aren't caught in delusion. You sustain mindfulness, with awareness present deep inside the mind. The mind is in a state of wakefulness, being sharp and responsive. The presence of unbroken mindfulness makes the mind's ability to investigate smooth and effortless and keeps it abreast of whatever is arising from moment to moment.

You have to cultivate the mind until it's totally fluent and skilled in keeping mindfulness and investigating phenomena. Whenever the mind reaches a state of calm, train it in examining your own body and those of other people until you have deep enough insight to see the common characteristics. Pursue the investigation to the point where you see all bodies as having the same essential nature and having come from the same material elements. You must keep observing and contemplating. Before you go to sleep at night, use awareness to sweep over the entire body and repeat the contemplation when you first wake up in the morning. This way you won't have to experience nightmares, talk in your sleep or get caught up in a lot of dreaming. You sleep and wake up peacefully without anything bothering you. You sustain the state of knowing both in your sleep and as you wake up. When you wake up with mindfulness, the mind is bright, clear and unbothered by sleepiness. As you awaken the mind is radiant, being free from dullness and moods conditioned by the defilements.

Here I have been giving details of the development of the mind in the course of practice. Normally, you wouldn't think it possible that the mind could actually be peaceful during the time you are asleep, when you first wake up or in other situations where you would expect mindfulness to be weak. For instance, you might be sitting down soaking wet having just walked through a heavy rainstorm, but because you have cultivated sam?dhi and learnt to contemplate, the mind remains untouched by defiled moods and is still able to experience peace and clarity of insight, just as I have been describing.

The last teaching the Buddha gave to the community of monks was an exhortation not to get caught in heedlessness. He said that heedlessness is the way that leads to death. Please understand this and take it to heart as fully and sincerely as you can. Train yourself to think with wisdom. Use wisdom to guide your speech. Whatever you do, use wisdom as your guide.

Footnotes

...¹

A talk given to a group of lay meditators in Bangkok in April 1979

...Buddho''²

Buddho: a parikamma (preparatory) meditation word for the recollection of the Buddha. Frequently used as an initial object for developing concentration.

...asubha³

Asubha: refers to the impurity, foulness or unattractiveness of the body, which can be taken up as a meditation object for developing calm and insight.

...kammatth?na⁴

Kammatth?na: literally means the working-ground or basis for action. It is used to describe the object or subject of meditation that leads one to gain skill in both calm and insight. Often used to refer to the whole lifestyle of the practitioner who is aiming at developing calm and insight.

... perfections⁵

P?ram?: the ten spiritual perfections include: giving, virtue, renunciation, wisdom, effort, patience, truthfulness, resolution, loving-kindness and equanimity.