What will you bring more if you die tomorrow?…
Everything you had, passed by,
and struggled for…
It was just…
How many of years will we have to spend
to make a sensible excuse when saying,
“We don’t quite have time”?
How many of lives are you going to take
to make a sensible that “I’m on tasks”?
How many of times will you suffer enough in hell
to have an excuse that “It’s necessary”?
How many of eons will you take
to have an excuse that “My merit is insufficient”?
It has been 2,500 years until now.
How many of Buddha will we need
to be enough for your excuse?
The mind sent outside
is the origin of suffering.
The result of the mind
being sent outside
The mind seeing the mind
clearly is the path to the
cessation of suffering.
The result of the mind
seeing the mind clearly
is the cessation of suffering.
The Noble Truths of the Mind
Venerable Luang Pu Dune Atulo
Here it is, This book.
This book is describe this quote really great in practicing and can be proven.
And this quote was from this book. A very good one.
One family, father, mother and a child,
lives together in the midst of valley.
All three persons are infected
with severe disease and they are waiting for death.
One day, the father makes decision.
I will not allow everyone to suffer from this disease.
I will not be inert like this.
I will find the medicine from anywhere.
No matter how far or how hard it is
I will find the medicine and help everyone
as well as all villagers.
No one even tries to solve this.
If an outsider or a villager says,
“This father is bad, he left his family”,
I cannot accept this accusation
because it is false accusation.
the Prince Siddhartha visited Kapilavastu City.
“He is an old man.”
“What is old man? Do I get old? And my father too?
Yasodhara Bimba, my wife too? And all people too?”
“Yes, everyone including you.”
“What is wrong with him?”
“He is a patient.”
“What does patient mean? How does he get sick?”
“He is infected.”
Channa replied truthfully.
Why does he let them burn him?”
“He is a dead man.”
“What is dead man? This word is so strange.”
“Will I die too? My father too?
Yasodhara Bimba, my wife too?
And all people too?”
“Isn’t there anyone to find the solution for this frightening matter?
Isn’t there anyone to put all efforts
so that we can be free from this suffering?”
“He is ‘monk’.
He is determined to seek the path to be free from suffering.”
we still receive an advantage from the greatness
in his mercy, wisdom, and purity.
Do not let this life go uselessly without doing anything.
You might not find the noble truth for a long time.
Anyone holding something,
that person has something to let go
Anyone has something to let go,
that person is holding something.
The Arahant is beyond adherence and release.
There is a nest on it. And a bird lays an egg.
That little bird, tweet tweet tweet.
It is born on that tree.
Then it slowly grows up.
Until one day, the bird can speak with you.
(…Don’t know how it grows…)
You go to talk with the little bird about the tree it lives in.
The little bird talks about the tree and fruits it bears.
The bird tells you with joy that the tree is its.
So you are surprised.
Did you just say the tree is yours?
“Of course, I live here. It’s mine. You see?
It grows up every day. So do I. We grow up together.
When I find fertilizer and drop at its root,
it becomes stronger and bear fruits, you know?
I’m so glad. I’m so happy
when it bears fruits.
But when aphis and worms swarm it,
I’m sad. I’m worried about my tree.
My tree is going to die.
We are dying together.”
You listen to the bird for a while. You become suspicious.
The bird misunderstands something.
Then you say.
“Little bird, don’t be upset but I’m telling you the truth.
The tree and the bird are not relevant.”
The bird gets angry.
You try to explain many times but it won’t understand.
You try to think how to make the bird knows the truth.
Then you speak out.
Since you have been a practitioner.
You tell the little bird. With my good wish, let’s do this, little bird.
From now on, you observe yourself and the tree.
Keep observing it.
Then you will see the truth in a while.
After that, you leave your house for a business at another place
for many years.
Later, you return to that house.
You watch the garden. You see the tree and it reminds you something.
You see the bird on the tree. It is bigger now.
You walk to the little bird.
Uh, it’s not a little bird now. It has grown up.
You think that it must realize the truth now
because it is mature.
And it has been observing. It has been watching.
How is it, bird? Have you known the truth
that you and the tree are not relevant?
They are separated. You just think the tree is yours.
The bird says.
“What are you talking about?
You said the same thing many years ago.
And you keep talking like this.
I have been observing.
But I… Why…?
The tree is still mine.”
This time, the house owner is suspicious.
How did the bird observe? Why can’t it see
that the tree and itself are not the same thing?
It just possesses the tree. Why can’t it see?
You begin to feel that a simple thing has become difficult.
After that, the house owner secretly watches the bird to find out why it can’t see.
Just one day, not much.
A pity bird…
It observes the tree like a mother taking care of her child.
Then how can it know the truth?
Why? What do you mean about mother taking care of her child?
If someone tells you that
“Hey! Your child is abusive and naughty.
He bullies his friends. He has no respect and he is filthy.”
Actually, you get mad since the first word.
You won’t wait for the fourth word. You might even return him with your punch.
You get angry since the first word is spoken.
Then you are resentful. However,
Look, is it true like what they said about my child?
Your child also abuses his friends.
“Uhmm… children are like this.”
“Oh… he is hungry”
“Children these days are like this.”
“What was the problem? That man blames my child too much.”
Two days later.
A neighbor comes to leave his child with you
because he is about to take 7-day course.
So he leaves his child with his neighbor.
Both of the children start fighting.
That boy scolds this boy. This boy scolds that boy.
They both eat greedily.
“Where are his manners? I take care of him
but he never pays me a respect”
You say, “oh, how does his mother raise him?
Why is he so naughty? He is so abusive.
He eats so filthily.
His family must be terrible.”
Like this, you know everything about the other’s child
but you can’t see anything in your own child.
This is because you look with “bias”.
How long have you been practicing? I don’t give any comment.
(..But you know. Why are you asking this?…)
How long have you been observing it?
Why doesn’t it speak out that this is not its?
It’s not mine. It’s not my identity.
Because you look at the body and mind with bias.
You don’t look at them directly.
You don’t look at your child like an outsider does.
If you hire an outsider to watch,
you will see that. The outsider can say that
“both of the children are equally naughty.”
But you are telling that your child is good and the other’s child is bad.
Because you look with the sense of possession.
You can’t see clearly no matter how hard you try.
You even tried your best. Why is that?
(…I just speak loudly
but I am not angry. Don’t misunderstand me…)
Here, look at this.
Is this how you do walking meditation?
Do you see the movement?
Do you see the movement?
It is not your left and right feet that you are looking at.
You are not looking at your feet stepping.
When your mind is stable, you will see only two things.
The perceiver and the person being perceived.
It can be form, manner or behavior.
Or it can be emitting energy.
Therefore, if you do walking meditation correctly,
you will soon speak out
that these are elements. They are not me.
There are only perceiver and the person being perceived.
There is no me because these are only positions.
While you are listening to me, feel the seat.
How does the seat feel?
Is it soft and cozy?
Before I spoke, did the seat exist?
Before I spoke, did your bottom exist?
Your bottom exists as I am speaking. So it reminds your bottom.
It reflects your bottom.
When it reflects your bottom, observe your bottom.
Do you feel the breath?
No, I don’t.
See? The sense-awareness switches off suddenly like this.
See that there are only these things. See the dharma first.
There are only the perceiver and a person to be perceived.
It is coming soon. Keep on meditation.
Do as if you are playing. Do not be too intent.
Do not press. Do not force.
Do not force because activeness will not arise.
That means the activeness of the mind will not occur.
Because you do that…
Act as if he is a good friend.
Do like praying in the story of Konanthiwisarn.
Does the new generation learn this? You didn’t?
Am I the only one who studied it from my school?
Konanthiwisarn is a bull abused by its master.
The bull would not walk no matter how.
Until you ask someone who is passing by.
I can’t really remember. It was so long.
They said go to speak nicely with the bull.
Bull, could you please walk, something like this.
So the bull starts walking.
You can speak nicely.
The mind is aware. It can be enlightened.
Don’t treat it like a child.
Don’t treat it like a buffalo.
It is not actually.
Just try to pile up.
It is the nature, which can be learnt and practiced.
But due to ignorance,
He is adhered to the existence. He is adhered to himself.
When being adhered to the existence, the cause of existence arises.
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.
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 suffering is eradicated.
It is not about the amount of worldly knowledge acquired
or the ability to explain Dhamma elaborately and 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 observe our body and mind closely.
We can start by simply
looking at our physical body.
The first step is to relax.
There is no need to be tense or to think about practicing Dhamma.
We just watch our own body.
It does not matter how observant we are,
just be as natural as we can.
Once at ease,
we can see the whole body.
We watch it as if it were a robot…
walking, moving, chewing,
swallowing food and excreting waste.
If we can watch as a neutral observer at this robot-body,
which we call “ours”, performing its tasks,
we can see that the body is not really ours.
It is something that is constantly changing.
It’s components have substances
moving in and out all the time,
such as air
when breathing in and out,
food and drinks when we consume,
and waste matter when we go to the toilet.
It is dynamic and unstable.
By simply observing the body,
our clinging to the wrong view
that the body is “ours” will eventually fade.
Then, we will see that
there is some other nature, which we call mind,
that is aware of this body and resides within it.
Once we can see that this body is just
an aggregate of constantly changing elements
and not ours,
let us study further and try to observe
what is hidden inside it.
What we will see are feelings,
and other times indifferent.
as we observe this robot-body moving around,
soon we will see aching, pain, thirst, hunger
and some other discomforts arising.
However, once these unsatisfactory feelings pass,
we will again feel comfortable.
This is happiness arising.
Or when we are thirsty,
we drink some water
and the unhappiness caused by thirst is gone.
Or when we sit for a long time
and begin to feel the pain,
we feel the discomfort.
Once we adjust the body position,
the unpleasantness goes away
and again we feel happiness arising.
Sometimes when we fall sick,
we are aware of physical suffering
for longer periods of time.
when we have a toothache continuously for days,
if we closely monitor the pain we will discover that
the discomfort arises from somewhere between the tooth and gum.
Though both the tooth and gum do not suffer.
The body is like a robot,
it is not in pain and yet the discomfort is there.
The body does not feel happy, unhappy or indifferent.
Though these feelings arise from somewhere within.
Moreover, these feelings are being observed
the same way as the body itself.
And when we study more deeply
we can see that as suffering arises,
the mind becomes agitated and unhappy.
Some examples are
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.
and when our desires are not met,
we get irritated more easily.
We can be aware of the anger
that arises when faced with 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 of 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
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 “us” 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 a man sees a beautiful woman,
his mind may start to develop a liking for her.
This creates a compelling force towards thats woman.
His mind will then focus at her,
seeing only her,
and he will forget about himself.
When we have doubtful thoughts
about how to practice Dhamma,
we will notice that we have the urge to find a solution.
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 thinking,
searching for answers to the doubtful thoughts.
Regarding the subject of the mind wandering,
a person who only studies from textbooks may be puzzled.
However, if he also practices,
he will see just how far the mind can wander,
as described word-for-word by the Buddha himself.
If we observe ourselves more often,
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.
This cartoon is just some part of the book “The Part to Enlightenment I”
You can download this cartoon on Pdf version, here.
Translator : Hataitip Devakul
Editors : Punvadee Amornmaneekul, Michelle Asher, Jess Koffman, Rachanee Pongprueksa
Proofreader : Devikara Devakula
Layout & cover design
(Book: The Path to Enlightenment I) : Nabwong Chuaychuwong