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| ========================================================================================= (c) Copyright information: This is an electronic version of the book: A Guide to Awareness. This book is copyright: Mahamakut Rajavidyalaya Press, Phra Sumeru Road, Bangkok 10200, Thailand. You may use this electronic version for personal use but all commercial rights are reserved by Mahamakut Rajavidyalaya Press. ========================================================================================= A GUIDE TO AWARENESS DHAMMA TALKS on the FOUNDATIONS of MINDFULNESS (Satipatthana Sutta) by H.H. Somdet Phra Nyanasamvara Supreme Patriarch of Thailand (Venerable Suvaddhano Bhikkhu) Wat Bovornives Vihara Bangkok, Thailand * This Guide to Awareness is a translation from the series of Dhamma talks published in the Thai language as Naew Patibat Nai Satipatthan (lit: The Way of Practice in the Satipatthana). The venerable author, HH Somdet Phra Nyansamvara is the Supreme Patriarch of Thailand and head of Wat Bovornives Vihara, a large and famous monastery in the old city of Bangkok. It is a centre for Buddhist study and is well known among westerners interested in Dhamma, many of whom have received ordination there with the venerable author as Preceptor. HH Somdet Phra Nyansamvara was born in Kanchanaburi Province, about 130 kilometres northwest of Bangkok, in 2456 B.E. (1913). When he was thirteen years old, he became a novice and in 2476 B.E. he received the higher ordination. On going back to continue his studies in Bangkok he was given new ordination as Ven. Bhikkhu Suvaddhano, with the Supreme Patriarch Vajiranyanavong as Preceptor, at Wat Bovornives Vihara the next year. After furthering and completing his Dhamma and Pali studies to the highest grade (grade nine), he succeeded Ven. Chao Khun Phra Brahmamuni as abbot in 2503 B.E. (1960). It was therefore in carrying on the tradition of the late abbot when in 2504 B.E. (1961) he gave this series of Dhamma talks. He was awarded the ecclesiastical title of 'Somdet' in 2515 B.E. (1972) and has held various positions in the administration of the Thai Sangha. (These more recently included: membership in the Council of Elders; Head of the management board for Mahamakut Buddhist University; Head of the National Buddhist Foundation; Head of the Foundation for Lepers, just to name a few.) In 2532 B.E. (1989), he became the leader of all the monks in Thailand, being made the nineteenth supreme patriarch of the Bangkok era. The Dhamma talks were presented to both monks and lay people. Afterwards the monks would chant appropriate verses from the Pali texts, followed by a period of group meditation. They were therefore, not just lectures but a guide for those listening actually to put into practice. A translation such as this has many difficulties, not the least of which being the profundity of the subject and the inadequacy of our understanding and translating abilities. We therefore hope readers will test and check these teachings out in their own practice and experience. This translation is respectfully dedicated to the venerable author who gave 'new life' by ordaining us as bhikkhus and who has helped so many of us from the west. The Translators * * * In an attempt to make this translation accessible to all, we have translated most Pali terms. However, scholars should note that on their first occurrence the Pali word is usually shown in brackets and the English translation is normally consistent throughout the book. Several words were left untranslated as an English equivalent was either difficult to find or too clumsy compared to the original. We have included a glossary at the end of this electronic book that will (attempt to) show diacritical marks. End Notes will also be found at the end of the document. As the venerable author mentions in his Introduction, he had to recap and summarize on previous topics, because people often missed some of the sequence of Dhamma talks. However, this translation omits much of that repetition. * * * Introduction Tan Chao Khun Phra Brahmamuni (Suvaca Thera) originally organized a series of Dhamma talks at Wat Bovoranives Vihara. He would present a sermon and then, after the monks chanted, everyone would sit in meditation. I was invited to continue with this and as I considered it beneficial I accepted the task. However, I also pointed out that I was not a meditation teacher. I still had responsibilities concerned with teaching and various other duties, and so could not fully practise developing myself, let alone attain to a level able to train others. My Dhamma explanation therefore always had to depend on the scriptures, and if I happened to stray from them, I also felt as if I had lost my way. I had to rely on the footprints of those gone before to show the way, which I could not manage on my own. At first, the sermons of Tan Chao Khun Brahmamuni were read out. Then, in the Rains Retreat of 2504 B.E. (1961), I started to present talks of my own. These were tape recorded and later transcribed. The Maha Satipatthana Sutta, the Great Discourse on the Foundations of Mindfulness, is regularly chanted at Wat Bovoranives Vihara. I can recite all of it which helped when I was presenting my Dhamma explanation. This Discourse is a major pillar in the practice of both calm and insight, and so was chosen as the first text to present. The Dhamma talks were given twice weekly, on the evening of the quarter moon day and the following night. As those that came to listen did not attend on every occasion, I would usually summarize and recapitulate the earlier talks. Previously, I wrote about my reliance on the scriptures but in some places my explanation may actually differ from the normal interpretation. I nearly cut such passages out but in the end didn't, for I am sure that even if those additional thoughts which popped up of themselves are incorrect, they will receive the forgiveness of my readers for not being intentionally misleading. I will therefore leave them there for Dhamma students to investigate and consider. These twenty-two Dhamma talks should be read and carefully considered, so as not to stray from the true way of practice in the foundations of mindfulness. * * * The teaching presented here follows the way found in the Discourse on the Foundations of Mindfulness, which contains the essential and graduated steps of practice. It is a way which those who practise respect and appreciate. However, some people may charge that it is inappropriate and lacking benefit because it brings a feeling of weariness and depression. It is rather likely that the people who say this are actually afraid of realizing the truth. It's similar to being fearful of the doctor's examination of one's illness or closing one's eyes to the truth. This is not a characteristic of a clever person. If you read this book, you will discover the truth of the 'knots' and problems that exist within yourself. In short, this can be described as the 'knot of suffering.' You may also then see the method to unravel and safeguard against this suffering. When actually trying out this practice, you will be able to cure your own suffering in accordance with the Buddha's Teaching. You will also experience a joy unknown before. * * * This book has already been reprinted many times in Thai. I therefore requested Bhikkhu Ariyesako and Bhikkhu Kantasilo to translate it into English so as to make it more widely available. I would now like to thank them both for bringing this work to completion and I hope it will be of benefit to all. Somdet Phra Nyanasamvara (HH the Supreme Patriarch of Thailand) * * * TALK 1 Kammatthana: The Place of Work Kammatthana is a place of work, and here it means where one works on one's mind. In virtually everyone the mind is forever thinking and concocting, leading to the arising of lust (raga) and greed (lobha), hatred and aversion (dosa) and to the birth of delusion (moha). The mind is then enveloped in the contrivings of issues and affairs and habitually smothered in defilements. Such a disquieted and unstill mind can find no peace, just as there is no rest for the waves of the sea. The mind infiltrated with such defilements is so biased and unbalanced that it can't recognize the truth, can't see conditions for what they really are. For instance, the mind bound up with lust or greed must incline towards the pleasant, attractive side of things, creating a predilection for a certain thing. Liking it, one becomes biased and it will then appear 'perfect,' 'good' or 'quite nice' --depending on how much one favours it. Even if something is really not at all good, one assumes it to be so because one is attracted to it through the prejudice of lust and greed. When the mind is warped by hatred, it will then take the negative side and turn away from things. Whatever is hated the most will then appear 'totally bad' or --according to the level of one's aversion-- 'plainly bad' or 'not so good,' etc. The mind imbued with delusion finds it even harder to see the truth. It's as if one is half-blind, seeing things only dimly. Even one's conjectures probably do not accord with the truth because the mind is already obscured with delusion. Lust, greed, hatred and delusion not only unbalance and agitate the mind but also block the development of wisdom (pannya) which would be able to penetrate to the actual state of things. The Lord Buddha therefore taught about the two places which can be established for working on the mind, the two kammatthana: Samatha kammatthana is the mind's working place to develop calm (samatha). Vipassana kammatthana is where the mind can attain insight (vipassana) into the truth. Working for calm is the first step because the mind needs relief from the defilements which bind and envelop it. One can then practise for insight as the tranquil mind is balanced and free from the bias of the defilements. Whatever is then investigated can be seen clearly for what it really is, and this is where insight begins to develop. The Refuges (Sarana) Just as the earth receives and supports our footsteps, so it is necessary, right from the beginning in developing these work places, to have a shelter and solid foundation for the mind. The mind's true refuge is the Triple Gem (Ti-Ratana): the Buddha, the Dhamma , and the Sangha. One must first determine the Buddha, Dhamma and Sangha as one's true refuge, and recollect and contemplate their special virtues and qualities. Thus, the Lord Buddha is truly the Awakened One; the Dhamma is truly the Way of practice to the end of all defilements and suffering; and the Sangha are those who are truly following the Dhamma Way to its fruition. The cultivating of a profound appreciation for the qualities of the Triple Gem requires a deep understanding of what the Buddha taught: that it indubitably leads to the ending of all suffering. The more one can perceive the profundity of Dhamma the more one can appreciate the achievement of the Lord Buddha. One's mind will then go for refuge to the Buddha, Dhamma and Sangha without hesitation or wavering. Establishing one's mind in the Refuge of the Triple Gem is the preliminary step in the development of the kammatthana working places. So will you all please resolve to accept this refuge for your minds, securing a trust and faith in Buddha, Dhamma and Sangha --and also a trust and confidence in your own ability to practise. This especially applies to the kammatthana work which you have determined to practise. Know that it leads to calmness and tranquillity, to wisdom and insight. It is the true and certain support for your mind. Precepts and Moral Virtue (Sila) Now the ground or foundation for the mind's support can be laid. This is moral virtue (sila) which is actually the natural (pakati) state of the mind undisturbed by the defilements. These defilements will incite and force the mind into intending (cetana) and setting into motion wrong actions through body and mind. Sometimes you may find yourself unable to maintain this natural state of mind because of business or work affairs, etc. However, once you enter the place of Dhamma practice, you must firmly resolve to refrain from wrong, unskilful behaviour. In other words, do not break the five precepts(1). At this present time you must be especially careful to guard the natural virtue of the mind. Do not allow it to be pulled down into unskilful ways. When you can sustain this natural state of mind, you will find the mind endowed with moral virtue. Once this virtue is present, it forms the foundation on which to rest and base the mind. When your mind has such a foundation, together with a refuge safeguarding your Dhamma practice from any of the defilements' attacks, then an opportunity opens up: an opportunity to follow the way of kammatthana and establish a place to cultivate your own mind. 4th August 2504 B.E. (1961) * * * |
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