The Five Cessations of Suffering (Nirodha) / Venerable Pramote Pamojjo

Make yourself an enlightened one
Today is Asalha Puja (the first sermon) day. I arranged the teaching to honor the Buddha, as a commemoration to the day of his first teaching. It marks the day his first student became enlightened. So, it is an important day, where we first have all the three gems (the Buddha, the teachings, and the enlightened students). The Buddha’s first teaching is for practicing. His audience was the five ascetics. They all were practitioners. The teaching began with telling what the wrong practices are, before stating the right one. He taught about the wrong practices first. There are 2 categories of wrong practices.



Do not give in to impurities of the mind
The first one is being too lenient, giving in to impurities of our minds. For us, whether one is a monk or an ordinary person, if we want to be successful in our practice, we cannot live our lives giving in to our cravings and desires. We will not attain Dhamma that way. So, we have to practice. Do not be consumed by worldly things. The world is worthless. It is sweet in the beginning, and very bitter in the end. There is nothing else. Whatever wonderful things the world can provide and we can obtain, we will lose them one day. No worldly things last.

When we get preoccupied with the world, we hunt for pleasant looks, sounds, smells, flavors, and touches for the body. We hunt for pleasant and engaging feelings and thoughts. If we are still fully absorbed by the world, we are not true practitioners. So, we have to make some renouncement. By renouncing five external sensual pleasures, we build up renunciation excellence (a.k.a. perfections) by renouncing kama (sensual pleasures).

As a monk, one renounces sensual pleasures and doesn’t get to enjoy sensual pleasure from hunting for pleasant looks, sounds, smells, tastes, and touches anymore. That kind of pleasure is always scorching and not permanent. We lose it after a short time. So, if we have mindfulness, wisdom, and realization, we will not be deluded by the world. We live in this world, but we do it with full understanding.

Do not oppress, do not control the mind and body
The other practice where we should not do is to torture ourselves, by oppressing or controlling mind and body. 100% of the practitioners start out by controlling themselves. They are all alike, starting by oppressing and controlling themselves. When we think about practice, we start to control ourselves. We control our bodies. For example, thinking about breathing meditation practice makes us control our breathing. Doing walking meditation starts by controlling the walking posture. We control everything. After we control the body, we next control the mind. Controlling the mind to be unnaturally still.

With that control, the mind will become stressful and unhappy. When the mind is unhappy, it will not attain Samadhi (stability and concentration).

You may be a bit confused here: if we give in to our desires and seek out pleasures, should the mind obtain Samadhi (stability and concentration)? Giving in to desires does not yield progress. It gives us fleeting happiness, and a diffused, unstable mind will arise, hunting kama (sensual pleasures) and entertaining feelings and thoughts. So, leniency and complacency do not bring stability to the mind, because of its restless and diffused nature.

On the other hand, oppressing and controlling the mind and the body results in stress and unhappiness, yielding no Samadhi (stability and concentration) either. But if we compare the two, the controlling and the giving in to desires, the controlling practice is considered better. Controlling the mind gives us a chance to be reborn in good realms, but we will not achieve Nirvana. Giving in to desires can cause us to be reborn in bad realms. So, between these two, it is better to err to on the controlling side. Being too strict is better than being too loose, but realize that being too strict is not the path to liberation.

The first teaching started from these 2 things. There are 2 things that ones seeking liberation should not practice. The “ones seeking liberation” refers to the five ascetics who were his audience. Most of us here are worldlings, but if we aspire to really practice, we can make strong mental resolutions. At least, we resolve to follow the Five Precepts. We resolve not to be absorbed and deluded by the world. We resolve to practice, so one day we attain enlightenment and liberation.

Ordinary people can succeed at this. It is possible. Many worldlings have achieved it since the Buddha’s time. But today, we cannot really tell who has become enlightened, since the Buddha is no longer around to assess us. We can only speculate or guess. I once saw a video clip “ranking today’s Arahants (the fully enlightened ones),” and I still laugh at it. How can someone make such judgments? With our embedded impurities, can we judge someone who’s pure? It’s not possible. It is guesswork. If they like some monk, he will be featured in the clip. There is no authority to assess today. We have to use the Buddha’s Vinaya (the code of conduct) and his Dhamma to be the authority. The teaching says “wise and knowledgeable people will know themselves.” We cannot judge other people, except after we practice successfully, and we know what impurities we have eradicated. The absence of these impurities will reflect the quality of our minds. With that, we can assess someone who is of equal or lesser purity than ourselves. If someone has a purer mind than ours, we cannot know.

The Noble Eightfold Path
So, if we want to be liberated, we avoid the two wrong ways that the Buddha pointed out, and start practicing what he taught us to do, which is cultivating Ariya-Magga (the Noble Eightfold Path). The Path is one, called Ariya-Magga, but it has 8 components. We sometimes shortened it to “Magga Eight.” There is only one Path, but with 8 components. The Buddha taught Ariya-Magga with 8 components to the five ascetics.

The Right View
First, he started by stating Samma Ditthi (Right View). The Right View is the correct knowledge and perspective. So, before seriously practicing, we must have the right knowledge and perspective; know the theory first. Samma Ditthi means right theory. “Ditthi” is Pali, and “Drsti” is Sanskrit equivalent, and “Drsti” also means “theory” in Thai. Thai use both of these words. Samma Ditthi is the right theory.

The Buddha taught that we have to know Dukkha (Suffering, which is the first Noble Truth). Dukkha (suffering) is defined as the physical and abstract components, which are the body and mind. Knowing physical and abstract components, or knowing our body and mind will lead us to see the true characteristics of Dukkha. We will see that the physical and abstract (body and mind) is impermanent, in conflict and decay, and not self. It exists as a result of some cause. When the cause disappears, Dukkha also disappears. So, the practice for Dukkha (suffering) is to know it.

When one thoroughly knows Dukkha, Samudaya (the cause of suffering) will be automatically eradicated. When Samudaya is eradicated, Nirodha (Cessation of suffering), or Nirvana, will appear automatically. The moment of seeing Nirodha (cessation of suffering), knowing Dukkha (suffering), and eradicating Samudaya (cause of suffering) is the moment that Ariya-Magga (the Path) arises, or gets cultivated. So, we can fulfill all four practices for the Four Noble Truths in a single moment. If we thoroughly know Dukkha (suffering), we eradicate Samudaya (cause of suffering). When we eradicate Samudaya (cause of suffering), Nirodha (cessation of suffering) will appear, and that is the moment of arising of Ariya-Magga (the path).

The Buddha taught us to know Dukkha (suffering). Dukkha is not getting heartbroken, or unable to find jobs. The Dukkha (suffering) here is Dukkha-Satyani (The Noble Truth of Suffering), not Dukkha-Vedana (unhappy feelings). Physical pain is also Dukkha-Vedana. Dukkha-Satyani (Suffering) is the physical and abstract compositions, or our Khanda (five aggregates). The five aggregates are the Dukkha truth.

So, if we want to complete our study, we have to study the Dukkha. The way to study Dukkha is called Vipassana (insight) practice. So, our duty is to thoroughly know Dukkha, which is to learn the truth about our body and mind. We develop ourselves further. Once the mind sees the truth, we will automatically have the Right View and thoughts. So, we begin to study the Right View by learning about its theory. After we have the correct theoretical understanding, we practice mindfulness. When we think, we have mindfulness. For the ones who do not study, it is “I think.” But after listening to the teaching, it will no longer be “I think,” but rather “the five aggregates think,” “the mental formations think,” or “the mind thinks.” Practice knowing that it is the mind that is thinking. Keep practicing.

The Right Thought
When thoughts arise, it will be the right thoughts. The thinking is mindful, not controlled by lust or greed, anger or aversion, or delusions. Thinking with lust or greed is called Kama-Vitakka (lustful thoughts). Thinking with anger or aversion is called Byapada-Vitakka (ill-will thoughts). Thinking with delusions is called Vihimsa-Vitakka (cruel thoughts). So, the Right Thought (aka Right Resolve) is called Samma-Sankappa (The 2nd component of the eightfold path). That is the thought not impaired by the mind’s impurities. These thoughts are not influenced by lust, anger, or delusions, but are guarded by Sati (mindfulness) and Sampajanna (consciousness and awareness).

The Right Speech, The Right Action
So, when we start practicing, we start by observing our minds. The mind loves to think. We don’t control it. But if lust drives the thought, we know. If anger drives the thought, we know. If delusion or wrong view drives the thought, we know. So, when we have Right View and Right Thought, our speech will be right. When we have the RIght View, we have the Right Thoughts, we will have the Right Speech (3rd of eightfold path). So, the Right View and the Right Thoughts cause the Right Speech. Before practicing, wrong views lead to wrong thoughts, and they lead to wrong speech. Whatever is spoken, it is always “I speak” underneath, and the speech is contaminated with lust, anger, or delusions. So, the important point is to take care of the mind. Having mindfulness does this.

If we practice mindfulness regularly, when Wrong View arises, and we perceive that self exists, be mindful of this. If wrong thoughts arise, we know. Speech doesn’t exist by itself. Speech is a result from thoughts. If the thoughts are right, the speech will be right. If we have the Right View, we have the Right Thoughts, and Right Speech. Our actions will also be Samma-Kammanta (Right Action).

It starts with the Right View, and we develop mindfulness to take care of the mind. We will have Right Thoughts: Right View, Right Thoughts, Right Speech, and Right Action. Why? Action is controlled by the mind. So, when the mind makes up a speech, it will exist in our mind first. Be mindful of that. With Right Thoughts, the speech to be will be right even before it is spoken. Bodily actions that are under the mind’s control will also be right. Right Actions will not violate the five Precepts. Violating the precepts are wrong actions. These actions harm oneself or harm others. So, when we violate the precepts, we harm ourselves or others, which is not right.
The Right Livelihood
If we have the Right View, Right Thoughts, Right Speech, and Right Action, Samma-Ajiva (Right Livelihood) will result. We cannot have wrong action, so we cannot have wrong livelihood. As an example, some of us own shrimp farms or fish farms or work in one. We thought it was a well-paid occupation. But after listening to Dhamma, we know that it is Mijja-Ajiva (wrong livelihood) because we raise animals to be slaughtered. After we have Right View, we start to have Right Thought about how to avoid such an occupation. So, we find an alternate and better livelihood. Eventually, the livelihood will be purer and better. Starting from Right View, we know that we must not let impurities rule our minds. This brings Right Thought, Right Speech, Right Action, and Right Livelihood.
The Right Effort
This is a good foundation for practice. What comes next is the effort to reduce or eliminate impurities and to cultivate wholesomeness, which will arise automatically. After knowing right from wrong, we do not want Wrong Actions. We want to have Right Actions. Samma-Vayama (Right Effort) will result.

Right Effort is the effort to eliminate existing unwholesomeness, effort to prevent new unwholesomeness arising, effort to cultivate new wholesomeness, and effort to develop existing wholesomeness. This Right Effort arises automatically if we have been accumulating the Right View, Right Thoughts, Right Speech, Right Action, and Right Livelihood. Right Effort will eliminate unwholesomeness, and develop more wholesomeness.

To eliminate unwholesomeness and develop more wholesomeness, we need mindfulness. So, when we diligently observe our mind, we will observe unwholesomeness and wholesomeness arising in the mind. Keep practicing. The elimination of unwholesomeness and development of wholesomeness occur automatically with mindfulness. So, mindfulness reinforces our Right Effort. Full Right Effort leads to full mindfulness. So, when impurities arise in the mind, know them. When wholesomeness arises, know it. Mindfulness will be more solid.
The Right Mindfulness, The Right Concentration
Finally, Samma-Sati (Right Mindfulness) will be full. So, when wholesomeness arises, know it. Unwholesomeness arises, know it. Whatever happens to the mind, be mindful and know it.

Being observant and knowing the phenomena in the mind is how to cultivate Right Mindfulness. Full Right Mindfulness leads to full Samma-Samadhi (Right Concentration). If anger or aversion arises, we have mindfulness to know that anger has arisen. Immediately after detecting anger, mindfulness has arisen. Once mindfulness arises, anger will subside immediately and automatically. The mind will become “the knower,” and correct Samadhi (stability and concentration) will result automatically. So, when we have Right Mindfulness, Right Concentration will result.

Wrong Mindfulness will not yield Right Concentration. Some Buddhist scholars who study Abhidhamma (the meta-Dhamma) sometimes say that Sati (mindfulness) is always wholesome, so there is no such thing as wrong mindfulness. I have looked in the scripture, and found occurrences of the word Mijja-Sati (Wrong Mindfulness). That is the mindfulness not accompanied by the Right View nor Right Concentration.

For example, if we practice by observing our belly, and the mind fixates on it, consumed by the observation. We may be mindful of the belly, but the mind is not stable or concentrated. That is when we don’t have Right Concentration. We also don’t have the Right View that we should observe the Dukkha (suffering), but we overly focus and get absorbed by the suffering. We don’t know Dukkha but fixate on it. We practice incorrectly by fixating on breathing or belly movements, not being mindful and know that the body is breathing, but fixating on it.

Being mindful and knowing is different from fixating and over-focusing. So, the type of mindfulness that fixates is considered wholesome, but it is not for liberation. So, we don’t fixate or overly focus. Just feel. With mindfulness, feeling the body, feeling the mind. If we fixate on the body or on the mind, we are torturing the body and the mind, which is the wrong practice of being too strict. The Buddha taught about 2 wrong practices, being too loose and too controlling, so we won’t fall into the trap of torturing ourselves, which causes a lot of stress.

Just feel. We have mindfulness knowing the body, knowing the mind. When the body moves, mindfulness arises, and so will the “knowing mind.” We’ll also have Right Concentration. The “knowing mind” is not just Right Concentration, but it has both Sati (mindfulness) and Right Concentration. Whenever we see the phenomena accurately, Right Concentration arises automatically.

The phenomenon that occurs most frequently is Moha (delusions), which manifests as the wandering of the mind into thoughts. So, many teachers advise us to focus on studying this phenomenon. For example, chanting “Buddho” intentionally. When we are chanting a word repeatedly, and the mind wanders off, we will forget the chanting, and we can detect this wandering off more easily. Like, “oh. The mind wandered off, and I forgot chanting again.” Mindfulness will arise more quickly, until it arises almost immediately after the mind has just wandered off. As soon as mindfulness has detected that the mind has wandered off, the mind will be stable automatically. Right Concentration will result.

Mindfulness and Right Concentration occur only momentarily. We practice this often, until the practice is very solid. Some people can reach Jhana (deep concentration) this way, or some can reach Upacara-Samadhi (almost Jhana concentration). But most students can only reach Kanika-Samadhi (intermittent concentration or stability), which occurs intermittently. Phenomenon arises, mindfulness detects it, and intermittent concentration arises and falls. Then the mind wanders off again. Mindfulness detects the phenomenon (of mind wandering off) again, and intermittent mindfulness and concentration arise again.

So, Right Concentration requires Right Mindfulness. Right Mindfulness requires Right Effort. Right Effort requires Right Livelihood. Right Livelihood requires Right Action. Right Action requires Right Speech. Right Speech requires Right Thoughts. Your thoughts must not be under impurities’ influences. Right Thoughts require Right View, having the right theory that the practice we have to do is to learn about our body and mind, especially our own mind. If the mind has impurities, know them. Eventually, we will have Right Concentration. The Buddha taught that Right Concentration is the container for the other 7 components of Ariya-Magga. It is the gathering place for the other 7 Magga components. Like a food container that contains 7 other ingredients, Right Concentration will assemble the other 7 Magga components.

We can see this symbolism in some statues, where the Buddha meditates on a coiling Naga (giant snake), with the Naga’s 7 heads sheltering the Buddha from above. Note that the Naga always has 7 heads. The 7 heads signify the 7 other components of the Magga (the path): Right View, Right Thoughts, Right Speech, Right Action, Right Livelihood, Right Effort, and Right Mindfulness. And Right Concentration is in the middle as the assembly point.

The Naga has 7 heads stemming from one neck down to the meditating Buddha. This is a symbolic teaching of the Noble Eightfold Path and not some random creativity. The art was created with a reason, but some younger generations could not understand the wisdom behind it, and thought that the Naga was spreading its heads to shelter the Buddha from the rain. The Naga is actually the 7 components of the Eightfold Path, sheltering Right Concentration from getting disturbed by the mind’s impurities. The rain symbolizes the mind’s impurities, which disturb Right Concentration.

When we have Right Concentration, together with the other 7 Right components, Ariya-Magga will arise. The path I talked about earlier is not Ariya-Magga, but the beginning part of Ariya-Magga. When Ariya-Magga arises, it arises from knowing Dhukka (suffering), eradicating cravings and desires, making Niroda (cessation of suffering) appear. That is the moment of Ariya-Magga, which happens in a flash, supported by the power of Right Concentration. So, when some students deny studying Samadhi (concentration), that is not proper.

There are 2 types of these people: one type totally ignores Samadhi (concentration) practice, and directly skips to practicing cultivating wisdom. Without Right Concentration, cultivating wisdom is fruitless. Ariya-Magga will not happen, and will end up with the wrong view that “I’m so wise.”

The other type practices Mijaa-Samadhi (wrong concentration). They fixate and overly focus on the meditating object, or fixate and try to control the mind, make the mind numb and blurry. This practice can lead to mental images, seeing visions. Wrong concentration will not result in Ariya-Magga, only Right Concentration will. So, some ignore Samadhi, and some practice Mijja-Samadhi, fixating, focusing, controlling. Both practices will not be successful.

 

(cont.)
I have been practicing Samadhi (concentration) since I was 7, by observing my breathing, count “one” and chanting “Bud” when breathing in and “dho” when breathing out. Count “two” and continue chanting and breathing. When the mind had calmed down, the counting disappeared, only chanting remains. When the mind was even calmer, chanting disappeared, only breathing remained. When the mind got even calmer, breathing disappeared and bright mental vision appeared. But back then I did not have the Right View. So, instead of using the obtained concentration to observe the body and mind, I let the mind follow the light of mental vision. The light moved to heaven and I got to see the angels and other things. I did not observe the body and mind, so Ariya-Magga did not happen, because the mind was having a wrong view.

After practicing for a while, my sense reminded me that observing outside objects should not be correct. When I saw angels, I could not stay with them. I saw their palaces, but I could not stay there. I saw their food, but I could not eat it. I saw their flower gardens, I could not pick a flower to bring back. How useful was this? It is like visiting a luxurious house and realizing how poor I was. I also thought that if I could see angels and gods, it wouldn’t be scary, but what if I saw ghosts? I was afraid my mind was going to wander to the hell realm.

So, I tried to be more mindful. When I started to see the light, I would not let the mind descend into dullness and drowsiness. I resolved to keep mindfulness with my practice. Eventually, the mind started to see the body. I saw my hair, and it disappeared. I saw my scalp, and it disappeared. I saw my skull, and it disappeared. I saw my whole body, the flesh and skins disappeared. I saw the bones, and bones exploded into pebble-like translucent pieces. I kept observing, the pebbles dissolved into light waves. I saw the lights as waves, and not as rays. I saw the lights disappear and merged into the universe. I saw the whole body disappear, and only the mind remained, because I still had strong mindfulness.

After leaving the meditation, the body came back, but I could clearly see that the mind and the body are separate entities, but since I was so young, I could not articulate it. I also thought other people felt the same thing, that the body was one thing, the mind was an observer of the body. Happy and unhappy feelings, wholesomeness and unwholesomeness also got separated from the mind and can be observed by the mind. I did not know that this was the practice of separating the aggregates, because I did not have the theoretical study or a teacher. So I tried to find my own practice.

My first teacher, Than Por (venerable father) Lee taught breathing meditation and I tried to follow his teaching until I could separate out the knowing mind. When I later met other senior teachers with really strong mental powers, like Luang Pu (venerable grandfather) Sim, who was the quickest mind-reader I have ever seen, Luang Pu Sim called me “the knower” when he wanted to teach me. He would tell me “The knower, do this. The knower, don’t do that.” He did not know my name. So he gave me a nickname as “the knower.” People thought I knew many things, but I was only mindful, knowing the workings of the physical and mental phenomena. Back then, I still did not know that this was an important point. No one has taught me yet, and I did not do theoretical study. I could not make further progress. Getting to the knowing mind was as far as I could go, and the mind was stable and concentrated.

When I met Luang Pu (venerable grandfather) Dule, he taught me further. He taught me to cultivate wisdom by observing the rising and falling of the mind. He told me to “see the mind.” At first, I misunderstood. Luang Pu Dule said to “see the mind,” but I was practicing to preserve the knowing mind instead. When I told him that I could now “see the mind,” Luang Pu Dule disapproved, saying that the practice wasn’t proper. What I was doing was interfering with the working of the mind. The mind’s functions are to know, to think, to compose things, and I was interfering with its functions until the mind was still and blank. That was wrong. I had to adjust the practice by observing why he said it was wrong. He said I was interfering with the mind’s function, so I wouldn’t do that afterwards. Whatever state the mind was in, I would be mindful and just know it.

After a while, I got the understanding that the mind is not self. All things we call “self” arise and decay. These things are not our refuge. Seeing Dukkha (suffering – body and mind) as non-self means you know the Truth of the five aggregates. So, after more and more practicing, the mind gradually became happier and even more peaceful.

Don’t just listen to the teaching. You must practice. Practice observing your mind. If any impurities arise, know them. Do not indulge in them. Do not be deluded and absorbed by the world. Do not control your body or mind to be still. Observe body and mind the way they are. Resolve to keep the five precepts. Practice like this everyday. Set aside some time for formal practice, so your Samadhi (stability and concentration) will be stronger. Formal practice means using a home base (object of meditation), like chanting “Buddho”, breathing, or watching body movements. Use whatever you want. Samadhi (stability and concentration) will be stronger.

In the end, when mindfulness knows a phenomenon, the knowing mind will spring into existence, and the five aggregates will separate. When the five aggregates separate, we will see each aggregate’s Trilaksana (true characteristics). That is Vipassana practice. If your mind is powerful enough, with enough stability and concentration, wisdom cultivation will result in Ariya-Magga in a short time. After that, we will know ourselves, and there is no need to seek approval from others. I don’t believe in other people’s “living Arahant list.” It’s ridiculous. The current “living Arahant list” is a result of imagination. The older generation teachers used to praise others, but the newer list is pure imagination. So, make yourself an enlightened one. Practice until you become an Ariya (an enlightened person), and we will know that the impurities have been eliminated from the mind.

Luangpor Pramote Pamojjo
Wat Suansantidham
5 July 2020
:- https://www.dhamma.com/make-yourself-an-enlightened-one/

 

Dhamma Talk by Luangpor Pramote: Awakening from Thoughts

"What Goes Around Comes Around", Venerable Pramote, Dhamma Talk

Dhamma.com
Jul 4, 2019

 

Master Pramote Dhamma Talk: Just Vipassana isn't Enough. (June 6/20 with subs)

Luangpor Pramote Dhamma Talk 23/05/2020 with Subtitles.(Unofficial)

See Aggregates, See Non-Self

Dubbed Translation. Luangpor Pramote, September 13, 2020.
Jess Koffman
Sep 15, 2020

 

Don’t say you don’t have time
Concentration meditation can be done in 5 minutes if that’s all you’ve got.
In the morning you come here, during your 5 minutes wait for the master’s teaching, you can always meditate. You can practice breathing in -‘Bud’ breathing out -‘dho’ or any kind of meditation.

Don’t allow the time to slide by. Even 5 minutes is significant.
Combining all those 5 minutes, say we’re awake for 12 hours,
5 minutes per hour, here we have 60 minutes.
That’s an hour we waste instead of practicing.
If we waste all those 5 minutes, 10 minutes, altogether we don’t have much time left.
That’s unacceptable. Your mind is too scattered an entire day.

Comes the night and you want to meditate, it’s simply impossible after being all over the place all day.
Like children playing with abandon only to come home and collapse on the bed.
They might not even make it to the house. Kids are wild.
So we should try to collect the points from those every 5 or 10 spared minutes.

Our former King was an impressive practitioner.
He said, not to me I didn’t have the honor.
Well he said to a master, I couldn’t recall which, it was a long time ago, that he sectionalized his time in many small slots.
He didn’t have the luxury of long extended free times to meditate.
His days were loaded that he needed to manage it in small slots.
If he had 5 minutes, then he’d practice for 5.
If he had 10, then he’d do 10.
That was why he was a great practitioner.

Every masters I studied with all highly praised our former King.
”He was fantastic.” “He was impressive.”
Obviously, he was far from average.”
It was because he never wasted his time. All those 5 or 10 spared minutes.

So don’t even try to use the excuse of not having enough time.
Even the King who obviously had so much more on his plates could manage.
It’s because of our own stupidity. We’re just too ignorant to cultivate ourselves.
If only we give the importance to self cultivation, we could do a whole lot more.

For monks, going out to accept food offerings is walking meditation.
Who says you don’t have enough free time?
Here, we are trying to grow a forest. While watering the plants in the evening, putting fertilizer, and what not, you can practice mindfulness along with it.

If your mind focuses on the tasks at hands,
you gain concentration or Samadha.
If you mind is aware and knows when it wanders off,
then you gain the stable concentration.
With that mindful concentration, it means you have a stable observer.
When the body moves, the mind is aware.
When the body becomes the object the mind comes to aware of,
the body will eventually reveal the 3 characteristics.

Luangpor Pramote Pamojjo
Suansantidham Temple
24 May 2020

 

"The Noble Eightfold Path", Venerable Pramote, Dhamma Talk (Eng Live Interpretation)

"How to Observe the Mind", Venerable Pramote, Dhamma Talk (Eng Live Interpretation)

Dhamma.com
May 23, 2019

 

To See the Mind :: Luangpor Pramote Pamojjo 18 July 2021

Dhamma.com
May 11, 2023
To See the Mind
We cut short our practice to learn the mind directly it’s a shortcut practice Some may not have enough mental power to be able to learn the mind directly, then learn the body first. Learn the body for now. When you learn the body correctly and become adept at it, then the mind will gain energy and become a Knower Mind. Then, we can observe the mind later. Thus, observing the body will enable us to observe the mind later. But if we already can observe the mind, then just observe the mind straightaway. Otherwise, it’ll be a waste of time. I didn’t think these up. These are teachings of the masters. Venerable Mun taught that ‘if you can see the mind, then see the mind. If you can’t see the mind, then see the body. If you can’t see the mind, nor can you see the body, then practice samatha (calmness samadhi).’ He taught like this. Venerable Dune taught that ’To see the mind is the shortest way to practice, i.e., to cut to the chase. One will be good, bad, happy, or suffering, it depends on the mind. In which realm one will be reborn, it depends on the mind.’ Thus, to learn the mind directlyis a shortcut. It’s the fastest route; one will progress quickly.
Luangpor Pramote Pamojjo
Wat Suansantidham
18 July 2021

 

The mind and its 4 essentials :: Luangpor Pramote Pamojjo 1 August 2021

Dhamma.com
Jun 15, 2023
The mind and its 4 essentials
In fact, similar to the 4 basic minimum needs for the body, the mind also needs 4 basic essentials. Of which I mean offering merits when possible, keeping moralities, practicing meditation, and cultivating wisdom. These conducts grant strength and cleanse our heart, similar to the 4 basic minimum needs do to the body. Gradually improve ourselves by keeping moralities, cultivate mindfulness and wisdom and they will enrich our lives. When we die, the body simply ceases, but the mind continues on. Therefore, it’s essential to cultivate our mind the best we can. If we must, then choose to protect our mind before our body. If the mind is safe and free from defilements, we’ll be granted with invaluable happiness. To survive one day at a time in this world, means awaiting new sufferings to come. But the mind that already ‘survives’, it is filled with happiness, full and content. There’s no longer any hunger. The hunger of the mind is craving. Because the mind isn’t stupid any more, the mind no longer has craving. It craves because of its own ignorance.
Luangpor Pramote Pamojjo
Wat Suansantidham
1 August 2021

 

Keep practicing upon arising until asleep :: Luangpu Pramote Pamojjo 15 January 2022

Dhamma.com
Nov 9, 2023
If we embed the practice into our daily life, we can practice a lot in a day. We will not say we do not have time to practice. Luang Pu Dune said, “if there is time to breathe, then there is time to practice.” If we do not breathe, that means we are dead, and unable to practice. So, “having no time to practice” is an excuse. If we embed practice in our daily life, there is always time. Start practicing when waking up. When you are back home, practice sitting or walking meditation. Do not get absorbed in worldly matters. Right before you fall asleep, you can practice Samathi. Breathe in “Bud.” Breathe out “dho.” See the body lying. See the body breathing. The mind knows so in a relaxing manner. Practice everyday until you are skillful. Mindfulness should arise automatically, and you can concentrate on any activities. Do this and you will not complain about not having time to practice. Those who complain are those who do not practice.
Luangpu Pramote Pamojjo
Wat Suansantidham
15 January 2022

 

The Five Cessations of Suffering (Nirodha) :: Luangpu Pramote Pamojjo 3 April 2022

Dhamma.com
Nov 23, 2023
Cessation of suffering is called ‘Nirodha’. There are 5 levels cessation by calm meditation, by vipassana, by the noble path, by the noble fruition, and by nirvana. Calm meditation suppresses the 5 hinderances that hinder the development of our mind. With concentration, the mind can temporarily suppress the hindrances. When we practice vipassana meditation, we have to see the 3 marks of existence. By seeing the 3 marks of existence, vipassana will develop wisdom that correct the wrong views, that we previously held. With sufficient vipassana Finally, the noble path will appear. It appears by itself once our precepts, concentration and wisdom are fulfilled up to the required level. When the noble path arises, it extinguishes the defilements. Once eliminated by the noble path, those defilements won’t come back. We will be able to abolish three fetters: belief in a self, doubt in the Triple Gem, and clinging to rites and rituals. The 4th one is the result, the noble fruition. At this point it’s not extinguishing defilements, but the defilements can’t arise anymore. There’s no more work to do. The 5th type of Nirodha is nirvana. the mind that reaches nirvana extinguishes ignorance in the noble truths, extinguishes craving, clinging, becoming, birth, suffering. We’ll get to see all of these by practicing samatha and vipassana.
Luangpu Pramote Pamojjo
Wat Suansantidham
3 April 2022

 

Be aware of the driving factors behind your thoughts :: Luangpu Pramote Pamojjo 21 Aug 2022

Dhamma.com
Jun 13, 2024

 

Three Rules of Mindfulness Practice :: Luangpu Pramote Pamojjo 24 April 2022

Dhamma.com
Aug 1, 2024
So, rule number one: do not seek to know what the mind is like right now. Let the phenomena arise and then know what they are.
Rule number two: when knowing, do not get immersed in the phenomena. The mind must be a knowing, awakened, and blissful one. To have such a mind, practice by picking a practice object, and be mindful when the mind wanders off.
Rule number three: do not interfere with the phenomena. If happiness arises, do not be lured in. If the mind gets engrossed by happiness, know so. If displeasure arises, do not be down. If the mind gets down, know so. The mind will become impartial. Stability is attained by practicing the second rule. The third rule lets the mind develop the ability to know impartially. So, when the mind knows a phenomenon and happiness or unhappiness arises, know so. After a while, the mind will become impartial to all phenomena.

So, I summarize the practice into a sentence:
“Be mindful of the body and mind as they are, with a stable, impartial mind.”
Luangpu Pramote Pamojjo
Wat Suansantidham
24 April 2022

 

Don’t Contemplate Emptiness :: Luangpu Pramote Pamojjo 13 May 2023

Dhamma.com
Aug 8, 2024
So, when we hear this concept of emptiness, don’t go being empty Instead try to know and see the mind as they really are. One day, you’ll see that the body is subject to the three characteristics. The mind is subject to the three characters. You’ll see that which is impermanent is suffering and that which is suffering is unworthy of attachment to. So, the mind releases attachment and becomes free, liberated. So, don’t go digging for emptiness. Don’t try to pursue it. The more you seek it the less you’ll find it.
Study this body and study this mind and see their three characteristics until the day samsara collapses. That will be emptiness. The body and mind are the world. Empty in the sense of not a “him” a “her” a “me” a “you” or a “them”, just phenomena that arise and fall and spin around in constant flux according to their own causes and conditions. When there is arising there will certainly be falling. The world is comprised of things that arise and fall away. Now, true Dhamma, the Dhamma element, doesn’t arise or fall. It is an element that they call the “immortal element”, and we will know the end of suffering is right then and there, completely free of all formation, fabrication and creation once and for all.
We might hear a monk at a cremation ceremony exclaim: “Anicca vata sankhara uppada vaya dhammino uppajjitva nirujjhanti tesam vupa samo sukho All formations are impermanent. They arise and they fall away. All formations once put to rest is true happiness.” Formations here (sankhara) means all creating and fabricating. When all formations cease, nibbana is right then and there. There is no need to seek or pursue nibbana. The more you look for it and have craving to find nibbana or achieve nibbana, the more actions, movement, wavering, and shiftiness in the mind there will be. Thus, there will be more becoming and creating realms and lifetimes and suffering. Nibbana gets farther and further away.
Luangpu Pramote Pamojjo
Wat Suansantidham
13 May 2023

 

Practice until it becomes automatic :: Luangpu Pramote Pamojjo 20 May 2023

Dhamma.com
Aug 29, 2024
In this journey, we engage in practice to achieve automatic precepts and concentration. By continuously observing the rise and fall of phenomena, we eventually reach a point where this awareness becomes spontaneous. This is how automatic wisdom is developed. Initially, it may not be automatic, but the regularity of observation will lead to its automaticity. Even without intention to be aware, awareness will arise naturally. Even without intentional effort to observe phenomena, they will still be observed. This is where automatic wisdom is cultivated. As automatic precepts, concentration, and wisdom become ingrained, a significant factor, which is greed-driven intention, will become extinct.
What is a greed-driven intention? An example includes upholding precepts out of a desire to become a good person or an angel. Another instance is practicing meditation with the goal of acquiring superpowers or becoming a Brahma divinity. Similarly, cultivating wisdom so as to become knowledgeable is also driven by greed. These practices are tainted by defilements. If defilements persist, the mind will struggle and continue to create realms of existence. However, if we practice until we achieve automatic precepts, concentration, and wisdom, namely seeing the three characteristics of existence without intentional effort, then intention or greed is absent. the mind won’t struggle or fabricate further. It will remain unbiased when observing phenomena.
Luangpu Pramote Pamojjo
Wat Suansantidham
20 May 2023

 

Collect the right views :: Luangpu Pramote Pamojjo 2 October 2022

Dhamma.com
Sep 26, 2024
We will meditate on an object and once the mind drifts away, know so. That would work too. Repeatedly do so, then the mind will gradually gain strength and become sustained. When it does, we come to practice separating aggregates. Having the aggregates separated, the mind will see each aggregate portraying various phenomena. For instance, the aggregate of mental formations comprised 50 different phenomena. But we don't need to learn all that. We learn what we have.
Next, we will see that every phenomenon arises, stays, and falls away altogether. This is what we need to see. We don't want to see greed as impermanent, but the aversion is permanent. Instead, they are all the same: happiness or suffering. They are equal in terms of the Three Characteristics. Wholesomeness or unwholesomeness, too, are equal in terms of the Three Characteristics. Observe till you see the Three Characteristics. The word "SEE" should be underlined, not think. You need to see it. Vipassana is comprised of "Vi" meaning "crystal clear," and "Passana," meaning "seeing." Therefore, you need to see, not think or force. You need to see it.
What is it that we need to see? For example, we see that greed arises, stays, and falls away. This is when we "see." But if we think about whether the mind now has greed or aversion, this is not how we "see" because we are lost in the world of thought. We keep collecting the right view by seeing the Three Characteristics as often as possible. Whatever happens, see its Three Characteristics. Whatever happens, see its Three Characteristics. At some point, the mind will conclude whatever arises, they all fall away. And everything that arises, they are all subject to the Three Characteristics.
Luangpu Pramote Pamojjo
Wat Suansantidham
2 October 2022

 

Ordination of the mind :: Luangpu Pramote Pamojjo 8 May 2022

Dhamma.com
Sep 19, 2024
If you are not ready to get ordained, whether you are full of worldly responsibilities, or you still cannot find a place that you want to get ordained at, what can you do?
If you are a woman and want to become a female monk, they no longer exist. Many temples do not want nuns. It is difficult to meet their conditions. If this is the case, you practice yourself. Practice mental ordination. Keep the precepts. keep the 5 Precepts or the 8 Precepts to the best extent. Make sure you are capable.
Some people do not have good enough health to skip dinner after working all day. They work hard all day and skip dinner and get ulcers. So, consider your physical conditions to make sure your practice is neither attakilamath·ānuyogo (self-torture), nor self-indulgence. You must have discipline. Practice at home. Laypeople can attain enlightenment.
Luangpu Pramote Pamojjo
Wat Suansantidham
8 May 2022

 

Understanding Dependent Origination :: Luangpu Pramote Pamojjo 26 Mar 2022

Dhamma.com
Oct 17, 2024

 

The World is Chaotic, but We can Be at Peace :: Luangpu Pramote Pamojjo 11 Jun 2022

Dhamma.com
Nov 21, 2024
Let’s train. Daily, must keep the precepts, practice samadhi by doing formal meditation—must do it. We must have a meditation object for the mind and then keep being aware of the mind. Then, mindfulness will arise. Samadhi will arise. Wisdom will arise. Eventually, liberation will arise. If we’d like to see whether the Law of Karma exists, take a look at our own mind. If we’re very angry, utterly furious, and after we’re not mad anymore, let’s observe the mind. The mind suffers karmic consequences—the mind is unhappy. Or when we have strong lust. When the lust is gone, let’s observe the mind whether it’s luminous or tainted. Then, we will know that doing evil, no matter how small it is, has negative consequences. The mind will gradually be afraid of doing evil, and will seek to do good even more. To liberate from the cycle of rebirth, and not to suffer again and again like this. The mind will gradually want to break free. Consequently, we will practice diligently. Practice every day, and one day we will succeed. The world is chaotic as usual. We can’t forbid it. But we don’t have to involve ourselves in a chaotic world. Luangpu Pramote Pamojjo
Wat Suansantidham
11 June 2022