For You, "The Newcomer"

For You, "The Newcomer"

A Simple and Ordinary Story of Dhamma

By Phra Pramote Pamojjo (Santinan)

Preface

็Mindfulness of mind้ is a wording that a few years ago
sounded strange, but is now very popular and widely used,
particularly in the groups of people who are interested
in practicing Dhamma. This is because mindfulness of
mind is suitable to urban society where most people have
to think a lot at work. It is also very conducive to practice
in everyday life.
However, beginners who are interested in mindfulness
of mind have come up with problems: how to begin,
what the mind is, what is required, how to practice
mindfulness, etc. These problems have become the
frequently asked questions of beginners.
Therefore, we have requested permission from​

Venerable Phra Pramote Pamojjo to publish these articles,

็For You the Newcomer้ and ็A Brief Guideline for
Practicing Dhamma้ for free distribution to people who
are interested in practicing Dhamma by mindfulness of
mind so that this book will clear their doubts and provide
them with the basis for further practice.
Meanwhile, these two articles were written under
the pen name ็Santinan้ since he was still a layman and
were shared among the Dhamma relatives who were his
acquaintances. Therefore, the language and the style
used might be somewhat different from his recent books.
We are very grateful to Venerable Phra Pramote
Pamojjo for his kind permission for this publication for​

distribution as a gift of Dhamma.

The Publishers

 

For You, "็The Newcomer้":​

A Simple and Ordinary Story of Dhamma

It is difficult for us to see that Dhamma
(the Teachings of the Buddha) is simple and ordinary.​

This is because reflection of Buddhism and Dhamma
are often less than ordinary. To begin with,
the language used in Dhamma teachings is full of​

Pali ​

​

words and contains many technical terms.
Therefore, understanding the terminology alone
is a challenge to everyone.
Once we are familiarized with the terms,
there is another obstacle, in that there are many
volumes of the Buddha๛s Teachings and an
overabundance of interpretations by his disciples.
In addition, when one wants to begin practicing,​

he will be faced with yet another challenge:

there are many meditation centers and most of them
suggest that their teaching methods most accurately
reflect the Buddha๛s Teachings on the Four Foundations of
Mindfulness (​

​

Satipat⁄t⁄hana). Some places even
accuse others of deviating from the actual Teachings.
We have all faced these difficulties. And they are
what led me to question myself as to whether
it is possible to study Dhamma in a more simple way:
without learning Pali, without reading books and
without having to join a meditation center.
Actually Dhamma as taught by the Buddha is quite easy
and simple, as his disciples exclaimed,
็It is so explicitly clear my Lord! The Truth that You reveal
is like turning an inverted object right side up.้
This should not come as a surprise because we are
all born with Dhamma, live with Dhamma,
and will all die with Dhamma.
We just don๛t realize where Dhamma is until
it is revealed to us through the Teachings of the Buddha,
which provide us with a simple path to follow.
Another point to note is just how wise the Buddha truly
was. He could make the most complicated topic simple
and easy to comprehend. He had the ability to convey
the essence of the Dhamma in a way which was most
suitable for his listeners. Language was no obstacle,
for he was able to communicate clearly without relying
on complicated terminology. On the contrary, many
people who have studied and taught Dhamma in later
generations have turned Dhamma into something
complicated, out of reach, and not easily applicable
as a tool to end suffering. Even the language used
in their teachings is difficult for any ordinary person to​

understand.

 

The truth is that Dhamma is extremely close to us.
It is so close that we can say it is about ourselves.
The Dhamma๛s aim is simple -
How to be free from suffering (​

​

​

dukkha).
When we study Dhamma, we should look directly into
็where suffering is, how suffering arises and
how to end suffering.้
To be successful in the study of Dhamma means
to practice until reaching the end of suffering,
not about the amount of knowledge acquired​

or the ability to explain Dhamma beautifully!

The truth is that the suffering we experience lies
within our body and mind. The field of study for
Dhamma is actually inside of us. Instead of looking to
the outside world for learning, we may look inwardly
at our own selves. The method is simple: just to observe
our body and mind closely. We can start by simply
observing our physical body.
The first step is to relax.
There is no need to be tense or to think about
practicing Dhamma. We just observe our own body.
It does not matter how much we can notice,
we just observe as much as we can.
Once at ease,
we can be aware of the whole body.
We watch it as we might watch a robot...
walking, moving, chewing, swallowing food
(adding some material thing to the body),
and excreting waste.
If we can watch this robot-body which we call ็ours้
performs its tasks, as neutral observers we will eventually
see that the body is not really ours and moves of its
own accord. It is only a material object, which never
stands still and never stays fixed. Even the components
of this robot change constantly, with substances moving
in and out all the time, such as breathing in and​

breathing out, consuming food and drinks and

excreting waste. Thus, the body is just a group of
elements (earth, wind, fire, and water)
which is not permanent.
By simply observing the body, our clinging to the
wrong view that the body is ็ours้ will eventually fade.
Then, we will see that there is some other nature
(that we call mind), which knows this body and
which resides within it.
Once we can see that this body is just a group of
constantly changing elements and does not
belong to us, why don๛t we try to observe that
which is hidden inside our physical body.
In this way, we can learn about ourselves more deeply​

and in greater detail.

 

That thing which is hidden inside of us can easily
be seen. It is the feelings of happiness, unhappiness,
and neutrality. For example, as we observe this
robot-body moving around, soon we will see aching,
pain, thirst, hunger, and some other discomforts arising
from time to time. However, once the unhappy feelings
pass, we will again feel happy for a time
(happiness arising). For example, when we are thirsty
and feeling unhappy, we drink some water and
the unhappiness caused by the thirst is gone.
Or if we are sitting for a long time and begin to ache,
we feel unhappy. Once we adjust the body position,
the discomfort goes away and the unhappiness​

disappears with it (happiness arising).

Sometimes when we are ill, we can be aware
of physical suffering continuously for a longer period
of time. For example, when we have a toothache for
several days, if we closely monitor the pain, we will
discover that the discomfort arises from somewhere
between the tooth and the gum.
However, these objects (tooth and gum) themselves
don๛t produce the pain. The body is like a robot
which does not feel pain and suffering,
yet the discomfort resides inside the body.
We will see that these feelings of happiness,
unhappiness and neutrality are not part of the body,
but something that can be felt and observed within
the body, just like the body itself.
From there, we can study ourselves in greater detail.
We can closely observe that when physical suffering
arises, it is our mind which reacts negatively.
For example, when we are hungry
we get upset more easily, when we are tired
we get angry more easily, when we have fever
we get agitated more easily,
or when our desires are not met
we get irritated more easily.
We can be aware of the anger that arises​

when faced with physical suffering.

 

On the other hand, when we see beautiful sights,
hear pleasing sounds, smell pleasant fragrances,
taste delicious flavors, feel a soft touch
or a comfortable temperature - not too hot and not
too cold - or think pleasant thoughts, we will feel liking
and satisfaction with such sights, sounds, fragrances,
tastes, touches, and thoughts. Once we are aware
of pleasant and unpleasant feelings as they arise,
we can similarly become aware of other feelings
such as doubtfulness, vengeance, depression, jealousy,
disdain, cheerfulness, and tranquility of mind as well.
When we study these feelings further,
we will begin to realize that they themselves are not
stable. For example, when we are angry and become
conscious of the anger, we can detect the constant
change in the intensity of this anger. Eventually,
it will fade and disappear. Whether or not the feeling
of anger disappears, what is important is that the anger
is seen as an object to be observed, not belonging to
us. There is no ็us้ in the anger. We can observe​

other feelings with this same understanding.

At this point we can see that our body is like a robot.
And the feelings of happiness, unhappiness,
and all others are just objects to be observed and
do not belong to us. The more we understand about
the process of our minds, the more evident is the truth
that suffering only arises when there is a cause.
We will find that there is a natural impulse,
or force within our mind. For example,
when we see a beautiful woman,
our mind will start to develop a liking toward her.
This creates a compelling force toward that woman.
Our mind will in turn wander toward that woman,
seeing only that woman, and we forget about​

ourselves.

 

(Regarding the subject of mind wandering,
a person who has only studied from textbooks
may feel puzzled. However, if a person really gets
into practice, he/she will see just how far the mind
can wander, just as described word-for-word by
the Buddha Himself.)
Or when we have doubtful thoughts about how to
practice Dhamma, we will see that we have the urge
to find an answer. Our mind will then wander into
the world of thoughts. This is when we forget about
ourselves. The robot-body is still here, but we forget
about it, as if it has disappeared from this world.
There may be other emotions inside as well; however,
we might not be aware of them because our mind
is busy searching for answers to the doubtful thoughts.
If we observe ourselves more and more,
we will soon understand how suffering occurs,
how to be free from suffering, and how it feels to be
without suffering. Our mind will rectify itself without
having to think about meditation, wisdom,
or the path that leads to the end of suffering.​

We may not be well-versed in Dhamma or ​

​

Pali words,
but our minds can still be free from suffering.
And, even though we still experience suffering,​

it will be less intense and for a shorter period of time.

I wrote this essay as a small gift for all those
who are interested in practicing Dhamma in order to
convey that: Dhamma is ordinary, it is about ourselves,
and can be learned by ourselves without much
difficulty. So do not feel discouraged
when you hear people who are well-versed
in Dhamma talking about theory.​

In reality, you do not need to know anything except
for how to be free from suffering, because this is
the heart of Buddhism, which is the most important​

lesson for one to learn.

 

Many of my friends have come to practice Dhamma
with me and I have seen problems that have arisen
among them at a later time. Some are afraid that they
will not be able to practice Dhamma correctly if they
are not with me. The Bangkok folks are more at ease
because they know where to find me. However, my
friends from abroad and in the upcountry are more
concerned because of the distance. They asked for a
brief guideline with clear instructions on how to practice
Dhamma correctly so that when I am not around, they
can still practice with confidence.
Some would listen to my talks, but got confused
or did not understand well. Some would apply my answers
to other๛s questions to themselves, which were often
appropriate for a different stage of practice and not
suitable for that individual. The result of applying the
answer to another๛s question to oneself is no different
from taking another patient๛s medication. I have
therefore been requested to put together all of my
talks on practicing Dhamma in order to clarify any
misunderstanding.
The other problem that I know of is that some
of my friends have argued amongst themselves by
quoting my suggestions which were used on different
occasions or at different times, thus resulting in
disagreement.
Therefore, I feel that there is a need for a brief
Dhamma guideline to summarize the practice that
I have suggested to my colleagues and friends. This
is to clearly show the whole picture of Dhamma practice
from the beginning onward, in order to avoid the​

above-mentioned problems.

 

1. To Understand the Scope of Buddhism​

Friends who have little background in Buddhism need to
know that ​

Buddhism is not a medicine that cures all
illnesses in the universe. It is not the only tool necessary
to survive in society. Therefore, if you are a college
student, you do not need to quit college just to study
Buddhism, because worldly knowledge is essential for
everyone to lead a normal life in this world. A student
of Buddhism needs to be well-rounded in other fields
of study as well.​

Do not misunderstand that Buddhism is the study
of something other than suffering and how to be free
from (mental) suffering. ​

​

Buddhism is not there to give
answers to questions relating to superstition, fate, past​

lives, future lives, ghosts, angels, etc.

 

2. Tools for Practicing Dhamma
Those who already know the Buddhist teachings on
suffering and how to end suffering have already been
introduced to the tools for practicing Dhamma, which are​

mindfulness

and clear comprehension (sati-sampajanna).

My advice for us is to be aware of the feelings
that are happening in our mind, such as feelings of
doubt, greed, worry, happiness, and sadness. This
mindfulness ​

​

practice is the tool to be aware of the

objects of consciousness that arise.
We are all encouraged to remember to be aware
and not to get lost in the six sense doors, namely the
eyes, ears, nose, tongue, body and mind. It is most
common for us to get lost through the eye door or the
mind door. Getting lost in the mind door, for example,
means losing ourselves in the world of thoughts or​

over-focusing on a mind-object which is presenting.

By consistently being aware, not getting lost in objects
of consciousness or over-focusing, we achieve clear​

comprehension, or clear consciousness (sampajanna).

​

 

3. Foundations of Mindfulness​

Once we have the tools, or weapons for practicing
Dhamma, the next subject I would like to introduce to us
all is the Four Foundations of Mindfulness (​

Satipat⁄t⁄hana).
This means practicing mindfulness and having clear
comprehension of the body, feelings, mind, and/or
mind-objects, depending on each individual๛s natural
tendencies. Some examples are mindfulness of bodily
movement when doing walking meditation or when
breathing in and breathing out. In the beginning, before
mindfulness has been developed, one can do the​

concentration practice (samatha), which means bringing

one๛s attention to the body as the object - in a relaxed
way. When the mind gets more developed, we can
observe that bodily movement and movement of the air
when breathing in and out are just objects to be seen.
This is impermanence, suffering, and non-self right in
front of our eyes.
Once we can do that, the mind gains strength
through mindfulness and clear comprehension. Now,
whenever mental factors appear, the mind will automatically
detect them. For example, when happiness,
sadness, wholesome, and unwholesome states enter
the mind, all of these mental factors are observed, just
like any bodily object.
For those good at observing mental factors, the
suggestion is to continue with the practice. But for
those not comfortable with this exercise, the suggestion
is to go back and observe just bodily objects.
Once the mind observes mental and bodily objects
continuously, it gains more mindfulness (​

sati) and wisdom
(panna). When observing mental and bodily factors,
the mind will naturally react to these objects with a
pleasant, unpleasant, or neutral feeling tone. I often
suggest to my friends and colleagues to be aware of
these feelings. With awareness, we will see the pleasant,
unpleasant and neutral feelings arise and pass away, just
like all the other mental and bodily objects which we
have been observing. The mind will then let go of these
feelings and equanimity can arise. When the mind first
enters into the state of equanimity, we might only
experience this evenness of mind for a short time. Once
the mind is more skillful, it will experience the state of
equanimity increasingly more often, and the practitioner
will become aware of the equanimity itself. When the
mind gains this sort of strength, it will be able to distinguish​

the five aggregates (khandha) in greater detail.

one๛s attention to the body as the object - in a relaxed
way. When the mind gets more developed, we can
observe that bodily movement and movement of the air
when breathing in and out are just objects to be seen.
This is impermanence, suffering, and non-self right in
front of our eyes.
Once we can do that, the mind gains strength
through mindfulness and clear comprehension. Now,
whenever mental factors appear, the mind will automatically
detect them. For example, when happiness,
sadness, wholesome, and unwholesome states enter
the mind, all of these mental factors are observed, just
like any bodily object.
For those good at observing mental factors, the
suggestion is to continue with the practice. But for
those not comfortable with this exercise, the suggestion
is to go back and observe just bodily objects.
Once the mind observes mental and bodily objects
continuously, it gains more mindfulness (​

sati) and wisdom
(panna). When observing mental and bodily factors,
the mind will naturally react to these objects with a
pleasant, unpleasant, or neutral feeling tone. I often
suggest to my friends and colleagues to be aware of
these feelings. With awareness, we will see the pleasant,
unpleasant and neutral feelings arise and pass away, just
like all the other mental and bodily objects which we
have been observing. The mind will then let go of these
feelings and equanimity can arise. When the mind first
enters into the state of equanimity, we might only
experience this evenness of mind for a short time. Once
the mind is more skillful, it will experience the state of
equanimity increasingly more often, and the practitioner
will become aware of the equanimity itself. When the
mind gains this sort of strength, it will be able to distinguish​

the five aggregates (khandha) in greater detail.

 

4. Incorrect Methods of Mindfulness Practice​

Even using the above guideline, when people start
to practice Dhamma, they are often faced with many
different problems, mainly from incorrect mindfulness
practice.
For many of us, the more we practice, the more we
divert from the goal. The main mistake is, instead
of being ​

mindful of things as they are happening,​

we tend to create a new object of consciousness and​

then get stuck in it.

This mistake can occur when one thinks that his/her
mind is too distracted and therefore thinks it would be
best to do concentration practice (​

samatha) first. Then,
one begins to practice samatha incorrectly, which means
instead of developing right concentration (sammasamadhi),
one develops wrong concentration (micchasamadhi).
This wrong type of concentration is not
concerned with awareness, but instead just focuses
on one object, letting the mind get into the object and
attach to it instead of being aware of the object in
a relaxed way, without getting lost, and without overfocusing.​

The mind should simply be mindful of an object​

with comfort and one-pointedness.

 

With wrong concentration, the mind gets attached
to the object that it has created. When we stop doing
the concentration practice and return to observe the
mind or practice the Four Foundations of Mindfulness,
we bring the mind which is now attached to an object
to observe the mind. This kind of mind can not be used
to develop the Four Foundations of Mindfulness because
the mind itself is stuck in the object, and can no longer
see the truth.
Another common mistake is that, instead of being
aware of whatever is arising in a simple, easy and
relaxed way, many people become afraid to get lost
(i.e. lost in thinking), especially when they are about to
see me or around me. Thus their minds become too alert,
tense and on-guard. This feeling is no different from
a runner at the starting line.
Yet another hindrance is practicing Dhamma with
craving, or desire. An example of this is when a person
wants to be enlightened quickly, wants to be smart and
outstanding or wants praise and acceptance from friends.
The more one wants to excel, the more he/she tries to​

็accelerate the effort้ ​

​

instead of allowing mindfulness
and clear comprehension (sati-sampajanna) to develop
consistently and naturally over time (which is the correct
meaning of accelerated effort). When one practices
with craving, the practice is very tense. Though it may
look like it๛s going well from the outside, the inner self​

is neither happy nor peaceful.

 

These three common mistakes cause many of us
to get lost in attachment to one object and mistakenly
believe that we are fully aware, but actually this is not
really mindfulness. Once we become aware of the mind
which has created a mental experience, then we can
get free from this state of mind and truly be mindful of
what is happening in the moment.
There is a funny story of a young man whose mind
was stuck in a mental object. I suggested that he just
observe and be aware that his mind was attached to the
object. And that once aware of the attachment, the
mind would come out instead of leaning into the object.
This young man was very troubled by this suggestion, as
he thought that when I said ็come out,้ I was teaching
him to let the mind wander freely. Fortunately, he came
back to discuss the misunderstanding with me; otherwise,
had he mentioned this to the senior monks, I might have​

been kicked out of the temple!

Actually, when a person unknowingly creates a
mental object and gets stuck in it, this is in fact what is
meant by ๙wandering mind๛, which is something other
than being aware. I had tried to help the young man to
see that what he was doing by over-focusing was letting
the mind wander. I never intended for him to intentionally
let the mind wander freely.
Another problem that some of us face is getting lost
in mental objects; for example, getting lost in mental
image (​

nimitta) of light, color, sound, or even bodily jerks.
When this condition arises, some people experience it
as pleasant and others experience it as unpleasant.
I guide them to observe the pleasant and unpleasant
feelings until the mind becomes neutral instead of
over-focusing on those mental objects, which are already​

tainted by liking (raga), disliking (dosa) or delusion (moha).

 

To avoid mistakes in practicing Dhamma, we must
adhere closely to these principles: ็Be aware of the
defilements (​

​

​

kilesa-tan⁄ha) which try to overcome our
mind. Practice until our mind gains wisdom and
becomes free from the power of the defilements้
We do not practice Dhamma for anything other than
these things. If we practice Dhamma to satisfy our desire
to know, desire to see, desire to become something,
desire to get something, desire to stand out, desire to
be famous or even our desire to attain enlightenment,
the possibility for getting off track is greater. This is
because the mind tends to create a new set of
conditions instead of simply being aware of everything​

just as it is.

We need to be observant of ourselves. If we start
to feel that our mind is weightier than its surroundings,
this means that the mind has already gotten lost and
become attached to something. ​

​

The natural state of
the mind should not have any weight at all. It should
be neutral to its surroundings. If the mind feels weighty,
it is because we are carrying something extra. At that
moment, try to relax the mind and simply notice your
surroundings. For example, consider buildings, tables,
chairs, and trees; all of these elements have no weight
on the mind because we do not carry them. When we
look inwardly, we will see that our mind is sometimes
more or less weighty. It is this weightiness which causes
our mind to appear to be separate from nature. That
which separates (the mind from nature) is extra, created
by our minds when we are not aware of the defilements​

(kilesa-tan⁄ha).

 

We need to be observant of ourselves. If we start
to feel that our mind is weightier than its surroundings,
this means that the mind has already gotten lost and
become attached to something. ​

​

​

The natural state of
the mind should not have any weight at all. It should
be neutral to its surroundings. If the mind feels weighty,
it is because we are carrying something extra. At that
moment, try to relax the mind and simply notice your
surroundings. For example, consider buildings, tables,
chairs, and trees; all of these elements have no weight
on the mind because we do not carry them. When we
look inwardly, we will see that our mind is sometimes
more or less weighty. It is this weightiness which causes
our mind to appear to be separate from nature. That
which separates (the mind from nature) is extra, created
by our minds when we are not aware of the defilements​

(kilesa-tan⁄ha).

The Buddha has taught us that birth,
Aging, illness and death are suffering.
Only few people, upon hearing this,
Attain true understand.
Most of us, after having heard this,
Hold that we, through birth, aging, illness and death,
are ones who suffer.
No one fully attains the right view that in reality
The phenomena of birth, aging,
Illness and death in themselves are suffering.​

It is not ็we้ that suffer.​

They are simply the phenomena of matter and mind,
Exemplifying the three characteristics of existence:
Arising, persisting and vanishing, all uncontrollable​

And not subject to any one๛s command.

 

Once misunderstood with wrong view that
Matter and mind or body and mind are our own self,
When matter and mind face aging, illness
And death, we struggle to escape.
The more we struggle, the more we suffer.
The more we suffer, the more we struggle.​

We do not realize that suffering exists but no sufferer exists.​

Whenever we practice Dhamma to the extent that
We could simply see the phenomena in their pure state,
Devoid of animals, persons, our own self and others,​

We will attain full realization of the Four Noble Truths.

From prior perception that with
cause of suffering (​

samudaya)
That is craving (tan⁄ha), suffering (dukkha) arises.
We could now clearly comprehend that out of ignorance,
We do not know that suffering is matter and mind and
Mistakenly think that matter and mind constitute
our own self. Another craving then arises,
which is the desire to liberate
Oneself from suffering and attain happiness.
It is this desire which adds up another layer of
Mental suffering over the other suffering.
How deep and subtle these Noble Truths are!
Yet because of wrong perceptions of these,​

All beings are roaming in the endless round of rebirths

 

With thorough understanding of suffering,
The cause of suffering will automatically be abandoned,
The cessation of suffering will appear right before our eyes.
The process of understanding suffering,
Abandonment of its causes and cessation of suffering
Is the Noble Path - the only path that leads towards
Complete freedom from suffering.​

Whenever we see every phenomenon
In its pure state of arising, persisting and vanishing,
That it is suffering, non-self, and uncontrollable,
We will be in the state of merely observing, perceiving,
Seeing and without any craving in such state involved.
Such state is pure awareness,
Free from all thought processes.​

Phra Pramote Pamojjo

 

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