Sometimes, when a fruit
tree is in bloom, a breeze stirs and scatters blossoms to the ground. Some buds
remain and grow into a small green fruit. A wind blows and some of them, too,
fall! Still others may become fruit or nearly ripe, or some even fully ripe,
before they fall.
And so it is with people.
Like flowers and fruit in the wind they, too, fall in different stages of life.
Some people die while still in the womb, others within only a few days after
birth. Some people live for a few years then die, never having reached
maturity. Men and women die in their youth. Still others reach a ripe old age
before they die.
When reflecting upon
people, consider the nature of fruit in the wind: both are very uncertain.
This uncertain nature of
things can also be seen in the monastic life. Some people come to the monastery
intending to ordain but change their minds and leave, some with heads already
shaved. Others are already novices, then they decide to leave. Some ordain for
only one Rains Retreat then disrobe. Just like fruit in the wind - all very
uncertain!
Our minds are also similar.
A mental impression arises, draws and pulls at the mind, then the mind falls -
just like fruit.
The Buddha understood this
uncertain nature of things. He observed the phenomenon of fruit in the wind and
reflected upon the monks and novices who were his disciples. He found that
they, too, were essentially of the same nature - uncertain! How could it be
otherwise? This is just the way of all things.
Thus, for one who is
practicing with awareness, it isn't necessary to have someone to advise and
teach all that much to be able to see and understand. An example is the case of
the Buddha who, in a previous life, was King Mahajanaka. He didn't need to
study very much. All he had to do was observe a mango tree.
One day, while visiting a
park with his retinue of ministers, from atop his elephant, he spied some mango
tees heavily laden with ripe fruit. Not being able to stop at that time, he
determined in his mind to return later to partake of some. Little did he know,
however, that his ministers, coming along behind, would greedily gather them
all up; that they would use poles to knock them down, beating and breaking the
branches and tearing and scattering the leaves.
Returning in the evening to
the mango grove, the king, already imagining in his mind the delicious taste of
the mangoes, suddenly discovered that they were all gone, completely finished!
And not only that, but the branches and leaves had been thoroughly thrashed and
scattered.
The king, quite
disappointed and upset, then noticed another mango tree nearby with its leaves
and branches still intact. He wondered why. He then realized it was because
that tree had no fruit. If a tree has no fruit nobody disturbs it and so its
leaves and branches are not damaged. This lesson kept him absorbed in thought
all the way back to the palace: ''It is unpleasant, troublesome and difficult
to be a king. It requires constant concern for all his subjects. What if there
are attempts to attack, plunder and seize parts of his kingdom?'' He could not
rest peacefully; even in his sleep he was disturbed by dreams.
He saw in his mind, once
again, the mango tree without fruit and its undamaged leaves and branches. ''If
we become similar to that mango tree'', he thought, ''our ''leaves'' and
''branches'', too, would not be damaged''.
In his chamber he sat and
meditated. Finally, he decided to ordain as a monk, having been inspired by
this lesson of the mango tree. He compared himself to that mango tree and
concluded that if one didn't become involved in the ways of the world, one
would be truly independent, free from worries or difficulties. The mind would
be untroubled. Reflecting thus, he ordained.
From then on, wherever he
went, when asked who his teacher was, he would answer, ''A mango tree''. He
didn't need to receive teaching all that much. A mango tree was the cause of
his Awakening to the Opanayiko-Dhamma, the
teaching leading inwards. And with this Awakening, he became a monk, one who
has few concerns, is content with little, and who delights in solitude. His
royal status given up, his mind was finally at peace.
In this story the Buddha
was a Bodhisatta who developed his practice in this way continuously. Like the
Buddha as King Mahajanaka, we, too, should look around us and be observant
because everything in the world is ready to teach us.
With even a little
intuitive wisdom, we will then be able to see clearly through the ways of the
world. We will come to understand that everything in the world is a teacher.
Trees and vines, for example, can all reveal the true nature of reality. With
wisdom there is no need to question anyone, no need to study. We can learn from
nature enough to be enlightened, as in the story of King Mahajanaka, because
everything follows the way of truth. It does not diverge from truth.
Associated with wisdom are
self-composure and restraint which, in turn, can lead to further insight into
the ways of nature. In this way, we will come to know the ultimate truth of
everything being ''anicca-dukkha-anattā''2. Take trees, for example; all trees
upon the earth are equal, are One, when seen through the reality of ''anicca-dukkha-anattā''.
First, they come into being, then grow and mature, constantly changing, until
they die finally die as every tree must.
In the same way, people and
animals are born, grow and change during their life-times until they eventually
die. The multitudinous changes which occur during this transition from birth to
death show the Way of Dhamma. That is to say, all things are impermanent,
having decay and dissolution as their natural condition.
If we have awareness and
understanding, if we study with wisdom and mindfulness, we will see Dhamma as
reality. Thus, we sill see people as constantly being born, changing and
finally passing away. Everyone is subject to the cycle of birth and death, and
because of this, everyone in the universe is as One being. Thus, seeing one
person clearly and distinctly is the same as seeing every person in the world.
In the same way, everything
is Dhamma. Not only the things we see with our physical eye, but also the
things we see in our minds. A thought arises, then changes and passes away. It
is ''nāma dhamma'', simply a mental impression that arises and passes
away. This is the real nature of the mind. Altogether, this is the noble truth
of Dhamma. If one doesn't look and observe in this way, one doesn't really see!
If one does see, one will have the wisdom to listen to the Dhamma as proclaimed
by the Buddha.
Where is
the Buddha?
The
Buddha is in the Dhamma.
Where is
the Dhamma?
The
Dhamma is in the Buddha.
Right
here, now!
Where is
the Sangha?
The
Sangha is in the Dhamma.
The Buddha, the Dhamma and
the Sangha exist in our minds, but we have to see it clearly. Some people just
pick this up casually saying, ''Oh! The Buddha, the Dhamma and the Sangha exist
in my mind''. Yet their own practice is not suitable or appropriate. It is thus
not befitting that the Buddha, the Dhamma and the Sangha should be found in
their minds, namely, because the ''mind'' must first be that mind which knows
the Dhamma.
Bringing everything back to
this point of Dhamma, we will come to know that, in the world, truth does
exist, and thus it is possible for us to practice to realize it.
For instance, ''nāma
dhamma'', feelings, thoughts, imagination, etc., are all uncertain. When
anger arises, it grows and changes and finally disappears. Happiness, too,
arises, grows and changes and finally disappears. They are empty. They are not
any ''thing''. This is always the way of all things, both mentally and
materially. Internally, there are this body and mind. Externally, there are
trees, vines and all manner of things which display this universal law of
uncertainty.
Whether a tree, a mountain
or an animal, it's all Dhamma, everything is Dhamma. Where is this Dhamma?
Speaking simply, that which is not Dhamma doesn't exist. Dhamma is nature. This
is called the ''Sacca Dhamma'', the True Dhamma. If one sees nature, one
sees Dhamma; if one sees Dhamma, one sees nature. Seeing nature, one know the
Dhamma.
And so, what is the use of
a lot of study when the ultimate reality of life, in its every moment, in its
every act, is just an endless cycle of births and deaths? If we are mindful and
clearly aware when in all postures (sitting, standing, walking, lying), then
self-knowledge is ready to be born; that is, knowing the truth of Dhamma
already in existence right here and now.
At present, the Buddha, the
real Buddha, is still living, for He is the Dhamma itself, the ''Sacca
Dhamma''. And ''Sacca Dhamma'', that which enables one to become
Buddha, still exists. It hasn't fled anywhere! It gives rise to two Buddhas:
one in body and the other in mind.
''The real Dhamma'', the
Buddha told Ananda, ''can only be realized through practice''. Whoever sees the
Buddha, sees the Dhamma. And how is this? Previously, no Buddha existed; it was
only when Siddhattha Gotama3 realized
the Dhamma that he became the Buddha. If we explain it in this way, then He is
the same as us. If we realize the Dhamma, then we will likewise be the Buddha.
This is called the Buddha in mind or ''Nāma Dhamma''.
We must be mindful of
everything we do, for we become the inheritors of our own good or evil actions.
In doing good, we reap good. In doing evil, we reap evil. All you have to do is
look into your everyday lives to know that this is so. Siddhattha Gotama was
enlightened to the realization of this truth, and this gave rise to the
appearance of a Buddha in the world. Likewise, if each and every person practices
to attain to this truth, then they, too, will change to be Buddha.
Thus, the Buddha still
exists. Some people are very happy saying, ''If the Buddha still exists, then I
can practice Dhamma!'' That is how you should see it.
The Dhamma that the Buddha
realized is the Dhamma which exists permanently in the world. It can be
compared to ground water which permanently exists in the ground. When a person
wishes to dig a well, he must dig down deep enough to reach the ground water.
The ground water is already there. He does not create the water, he just
discovers it. Similarly, the Buddha did not invent the Dhamma, did not decree
the Dhamma. He merely revealed what was already there. Through contemplation,
the Buddha saw the Dhamma. Therefore, it is said that the Buddha was
enlightened, for enlightenment is knowing the Dhamma. The Dhamma is the truth
of this world. Seeing this, Siddhattha Gotama is called ''The Buddha''. And the
Dhamma is that which allows other people to become a Buddha, ''One-who-knows'',
one who knows Dhamma.
If beings have good conduct
and are loyal to the Buddha-Dhamma, then those beings will never be short of
virtue and goodness. With understanding, we will see that we are really not far
from the Buddha, but sitting face to face with him. When we understand the
Dhamma, then at that moment we will see the Buddha.
If one really practices,
one will hear the Buddha-Dhamma whether sitting at the root of a tree, lying
down or in whatever posture. This is not something to merely think about. It
arises from the pure mind. Just remembering these words is not enough, because
this depends upon seeing the Dhamma itself, nothing other than this. Thus we
must be determined to practice to be able to see this, and then our practice
will really be complete. Wherever we sit, stand, walk or lie, we will hear the
Buddha's Dhamma.
In order to practice his
teaching, the Buddha taught us to live in a quiet place so that we can learn to
collect and restrain the senses of the eye, ear, nose, tongue, body and mind.
This is the foundation for our practice since these are the places where all
things arise, and only in these places. Thus we collect and restrain these six
senses in order to know the conditions that arise there. All good and evil
arise through these six senses. They are the predominant faculties in the body.
The eye is predominant in seeing, the ear in hearing, the nose in smelling, the
tongue in tasting, the body in contacting hot, cold, hard and soft, and the
mind in the arising of mental impressions. All that remains for us to do is to
build our practice around these points.
The practice is easy
because all that is necessary has already been set down by the Buddha. This is
comparable to the Buddha planting an orchard and inviting us to partake of its
fruit. We, ourselves, do not need to plant one.
Whether concerning
morality, meditation or wisdom, there is no need to create, decree or
speculate, because all that we need to do is follow the things which already
exist in the Buddha's teaching.
Therefore, we are beings
who have much merit and good fortune in having heard the teachings of the
Buddha. The orchard already exists, the fruit is already ripe. Everything is
already complete and perfect. All that is lacking is someone to partake of the
fruit, someone with faith enough to practice!
We should consider that our
merit and good fortune are very valuable. All we need to do is look around to
see how much other creatures are possessed of ill-fortune; take dogs, pigs,
snakes and other creatures for instance. They have no chance to study Dhamma,
no chance to know Dhamma, no chance to practice Dhamma. These are beings
possessed of ill-fortune who are receiving karmic retribution. When one has no
chance to study, to know, to practice Dhamma, then one has no chance to be free
from Suffering.
As human beings we should
not allow ourselves to become victims of ill-fortune, deprived of proper
manners and discipline. Do not become a victim of ill-fortune! That is to say,
one without hope of attaining the path of Freedom to Nibbāna, without hope of
developing virtue. Do not think that we are already without hope! By thinking
in that way, we would then become possessed of ill-fortune the same as other
creatures.
We are beings who have come
within the sphere of influence of the Buddha. Thus we human beings are already
of sufficient merit and resources. If we correct and develop our understanding,
opinions and knowledge in the present, then it will lead us to behave and
practice in such a way as to see and know Dhamma in this present life as human
beings.
We are thus different from
other creatures, beings that should be enlightened to the Dhamma. The Buddha
taught that at this present moment, the Dhamma exists here in front of us. The
Buddha sits facing us right here and now! At what other time or place are you
going to look?
If we don't think rightly,
if we don't practice rightly, we will fall back to being animals or creatures
in Hell or hungry ghosts or demons4. How is this? Just look in your mind.
When anger arises, what is it? There it is, just look! When delusion arises,
what is it? That's it, right there! When greed arises, what is it? Look at it
right there!
By not recognizing and
clearly understanding these mental states, the mind changes from being that of
a human being. All conditions are in the state of becoming. Becoming gives rise
to birth or existence as determined by the present conditions. Thus we become
and exist as our minds condition us.
Footnotes
Delivered
to the Western disciples at Bung Wai Forest Monastery during the rains retreat
of 1977, just after one of the senior monks had disrobed and left the monastery
Anicca-dukkha-anattā:
the three characteristics of existence, namely: impermanence / instability,
suffering / unsatisfactoriness, and not-self / impersonality.
Siddhattha
Gotama: the original name of the historical Buddha. (Buddha, the
''one-who-knows,'' also represents the state of enlightenment or Awakening.
According to Buddhist thought beings are born in any of eight states of
existence depending on their kamma. These include three
heavenly states (where happiness is predominant), the human state, and the four
above-mentioned woeful or hell states (where suffering is predominant). The
Venerable Ajahn always stresses that we should see these states in our own
minds in the present moment. So that depending on the condition of the mind, we
can say that we are continually being born in these different states. For
instance, when the mind is on fire with anger then we have fallen from the
human state and have been born in hell right here and now.
Contents: © Wat Nong Pah
Pong, 2007
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