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.
we should look directly into
“where suffering is, how suffering arises
and how to end suffering.”
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 suffering we experience
lies within our body and mind.
The field of study for Dhamma
is actually inside of us.
we may look inwardly at our own selves.
just observe our body and mind closely.
We can start by simply
looking at our physical body.
There is no need to be tense or to think about practicing Dhamma.
It does not matter how observant we are,
just be as natural as we can.
we can see the whole body.
We watch it as if it were a robot…
swallowing food and excreting waste.
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,
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.
our clinging to the wrong view
that the body is “ours” will eventually fade.
there is some other nature, which we call mind,
that is aware of this body and resides within it.
an aggregate of constantly changing elements
and not ours,
let us study further and try to observe
what is hidden inside it.
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.
we will again feel comfortable.
This is happiness arising.
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.
the unpleasantness goes away
and again we feel happiness arising.
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.
it is not in pain and yet the discomfort is there.
Though these feelings arise from somewhere within.
Moreover, these feelings are being observed
the same way as the body itself.
we can see that as suffering arises,
the mind becomes agitated and unhappy.
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.
that arises when faced with suffering.
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,
with such sights, sounds, fragrances,
tastes, touches and thoughts.
and unpleasant feelings as they arise,
we can similarly become aware of other feelings
depression, jealousy, disdain,
cheerfulness and tranquility of mind as well.
we will begin to realize that
they themselves are not stable.
and become conscious of the anger,
we can detect the constant change
in the intensity of this anger.
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.
with this same understanding.
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 evident is the truth that suffering
only arises when there is a cause.
or force within our mind.
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.
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.
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.
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.
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.
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.
To read Full Version : http://www.dhamma.com/en/
This cartoon is just some part of the book “The Part to Enlightenment I”
And Recommended Book (for further study).
– To See the Truth
Editors : Punvadee Amornmaneekul, Michelle Asher, Jess Koffman, Rachanee Pongprueksa
Proofreader : Devikara Devakula
Layout & cover design
(Book: The Path to Enlightenment I) : Nabwong Chuaychuwong