From: lyeh@alleg.edu (Hun Lye)
Newsgroups: soc.religion.eastern
Subject: What is Contemplation?  (2)
Keywords: Buddhism:  Thai Forest Tradition
Date: 25 Jan 93 00:20:36 GMT
Article-I.D.: qiclab.1993Jan25.094622.24120
Organization: Allegheny College

This is the second part of the posting "What is Contemplation?"  This  
teaching was given by the late Ajahn Chah.

Q:  How ca we arrive at this stage of the real mind?
A:  You work with the mind you already have, of course!  See that all that  
arises is uncertain, that there is nothing stable or substantial.  See it  
claerly and see that there is really nowhere to take hold of anything -  
it's all empty.

When you see the things that arise in the mind for what they are, you  
won't have to work with thinking any more.  You will have no doubt  
whatsoever in these matters.

To talk about the `real mind' and so on, may have a relative use in  
helping us understand.  We invent names for the sake of study, but  
actually nature just is how it is.  For example, sitting here downstairs  
on the stone floor.  The floor is the base - it's not moving or going  
anywhere.  Upstairs, above us is what has arisen out of this.  Upstairs is  
like everything that we see in our minds:  form, feeling, memory,  
thinking.  Really, they don't exist in the way we presume they do.  They  
are merely the conventional mind.  As soon as they arise, they pass away  
again; they don't really exist in themselves.

There is a story in the scriptures about Venerable Sariputta examining a  
bhikkhu before allowing him to go off wandering (dhutanga vatta).  he  
asked him how he would reply if he was questioned, `What happens to the  
Buddha after he dies?'  The bhikkhu replied, `When form, feeling,  
perception, thinking and consciousness arise, the pass away.'  Venerable  
Sariputta passed him on that.

Practice is not just a matter of talking about arising and passing away,  
though.  You must *see* it for yourself.  When you are sitting, simply see  
what is actually happening.  Don't follow anything.  Contemplation doesn't  
mean being caught up in thinking.  The contemplative thinking of one on  
the Way is not the same as the thinking of the world.  Unless you  
understand prpperly what is meant by contemplation, the more you think the  
more confused you will become.

The reason we make such a point of the cultivation of mindfulness is  
because we need to see clearly what is going on.  We must understand the  
processes of our hearts.  When such mindfulness and understanding are  
present, then everything is taken care of.  Why do you think one who knows  
the Way never acts out of anger or delusion?  The causes for these things  
to arise are simply not there.  Where would they come from?  Mindfulness  
has got everything covered.


Q:  Is this mind you are talking about called `Original Mind'?
A:  What do you mean?


Q:  It seems as if you are saying there is something else outside of the  
conventional body-mind (five khandha).  Is there something else?  What do  
you call it?
A:  There isn't anything and we don't call it anything - that's all there  
is to it!  Be finished with all of it.  Even the knowing doesn't belong to  
anybody, so be finished with that, too!  Consciousness is not an  
individual, not a being, not a self, not an other, so finish with that -  
finish with everything!  There is nothing worth wanting!  It's all just a  
load of trouble.  When you see clearly like this then everything is  
finished.

Q: Could we not call it the `Original Mind'?
A:  You can call it that if you insist.  Tou can call it whatever you  
like, for the sake of conventional reality.  But you must understand this  
point properly.  This is very important.  If we didn't make use of  
conventional reality we wouldn't have any words or concepts with which to  
consider actual reality - Dhamma.  This is very important to understand.

Q:  What degree of tranquility are you talking about at this stage?  And  
what quality of mindfulness is needed?
A:  You don't need to go thinking like that.  If you didn't have the right  
amount of tranquility you wouldn't be able to deal with these questions at  
all.  You need enough stability and concentration to know aht is going on  
- enough for clarity and understanding to arise.

Asking questions like this shows that you are still doubting.  You need  
enough tranquility of mind to no longer get caught in doubting what you  
are doing.  If you had done the practice you would understand these  
things.  The more you carry on with this sort of questioning, the more  
confusing you make it.  It's all right to talk if the talking helps  
contemplation, but it won't show you the way things actually are.  This  
Dhamma is not understood because somebody else tells you about it, you  
must see it for yourself - paccattam.

If you *have* the quality of understanding that we have been talking  
about, then we say that your duty to do anything is over; which means that  
you don't *do* anything.  If there is still something to do, then it's  
your duty to do it.

Simply keep putting everything down, and know that that is what you are  
doing.  You don't need to be always checking up on yourself, worrying  
things like `How much samadhi (concentration)' - it will always be the  
right amount.  Whatever arises in your practice, let it go; know it all as  
uncertain, impermanent.  Remember that!  It's all uncertain.  Be finished  
with all of it.  This is the Way that will take you to the source - to  
your Original Mind. 
  

_________________________________________________________________

Sabba Mangalam,
Hun Lye
lyeh@alleg.edu