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THE LIFE AND TEACHING OF CHAO KHUN MONGKOL THEPMUNI AND THE DHAMMAKAYABy Terry Magness |
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CHAPTER III
On every Thursday afternoon at 2 o'clock, the Chao Khun would come into the three-storied building which served as the Pali Institute, and teach concentration to the assembled bhikkhus, samaneras, upasakas, upasikas, and public at large.
Before commencing, it was his fashion to inquire whether in the general census, or on any other occasion requiring biographical data, those among the gathering recorded themselves as upholding the Buddhist faith. If so, then the duty of those who uphold the faith is twofold. Namely, scriptural learning (gantha dhura), and sight concentration (vipassana dhura).As for Vipassana, it was most important, because it was the way to release. That which was to be taught that day was the method of release. But first of all, it was most important to know clearly about the self.
"The Blessed One has taught all those who know not that the self is the island and refuge, to know that it is the island and refuge. Since no refuge can be found elsewhere, we have to help ourselves and become as islands. This is called 'attadipa'. If we make self the refuge of self then we can be said to know ourselves. After the Blessed One delivered his first sermon to the five ascetics, converted Yasa and the fifty five, and then went on to convert the 1000 ascetics in Gaya, he met on the way 30 young nobles looking for a woman, and asked them which was better, to go in search of a woman or to go in search of their self...
"So we see that it is most important to know about our self. How we came to be born, how we will be reborn, and when we sleep and dream what is the cause and condition for it. And again, when our thoughts flash here and there each moment, what it is all about.
"Now that which flashes here and there in thought is called the 'heart'. Before coming here, when still at home, your thought had already flashed here, is not that correct? And the next instant, did it not flash off to other things elsewhere? Now you are seated here, your thoughts flash back home, and elsewhere...
The purpose of samadhi is to control these flashings of the heart'. If we were able to control these flashings and keep the mind still, then the mind will attain to great power, to great utility, to great purity, and able to achieve whatsoever the mind intends. The mind which is uncontrolled, flashing here and there, is as a force which is being wasted in all directions, like a river flowing from the heights, which channeling off into other streams and tributaries loses its original impetus and force. If this force were to be dammed up, the power would be indeed great and could turn a great machine. So it is with the concentrated and controlled mind...
"What is that when we sleep and dream, drifting here and there, doing this and that, seeing this and that? That is the inside or 'ghost' form. And where is the ghost form? If is even in this body. That which we dream is the ghost form drifting out from the body as it sleeps. This body which we see with our eyes, the outside body, is called manussa kaya. Inside it we have its refined counterpart, and then again we have the celestial form, the Brahma form, the Arupa-Brahma form. And after that the Dhammakaya form...
"Now this body of ours exists through dhamma. Were it not for this dhamma the body would not be able to exist at all. It is this dhamma which makes it exist. And where is this dhamma? It is inside our body, two finger-breaths above the navel. If this dhamma dies then the body dies. If this sphere of dhamma is clean and clear, then the body shines forth clean and clear. This dhamma is the life of human beings. It is the life, the perception, the memory, the thoughts, and the knowledge of human beings. They are centred in this sphere, and emerge from this sphere. This is the same for all.
This dhamma gives rise to eighteen forms. These are the human form and its refined counterpart, the celestial form and its refined counterpart, the Brahma form and its refined counterpart, the Arupa-Brahma form and its refined counterpart, the Dhammakaya Gotrabhu form and its refined counterpart, the Dhammakaya Sotapanna form and its refined counterpart, the Dhammakaya Sakadagamin form and its refined counterpart, the Dhammakaya Anagamin form and its refined counterpart, the Dhammakaya Arahatta form and its refined counterpart.
"The first eight forms represent the self in this world of becoming, and are selves by common usage (sammutti). From the Dhammakaya Gotrabhu form up to the Dhammakaya Arahatta form are ten forms. They are selves by release (vimutti). They are all selves. These selves are the islands; these selves are the refuge, for long durations or for short, as the case may be.
"Now in these forms it is necessary to establish a path. First of all there must be mindfulness. This is the sphere of dhammanupassana satipatthana. In its centre is established the sphere of morality, which is sila. In this centre again is the sphere of concentration called samadhi. And again in the centre of this sphere established the sphere of wisdom, which is panna. When the sphere of this is penetrated, in its centre another sphere arises, which the sphere of release called vimutti. And in this sphere again is the perception and knowledge or release called vimutti nanadassana.
"All these forms must be penetrated in this same style, from the human form up to the Arahatta form. There is no other way to release. This is the only way, which is called ekayano maggo. From the human form up to the Arupa-Brahma form is the domain of Samatha. From the Dhammakaya Gotrabhu form up to the Dhammakaya Arahatta is the domain of Vipassana. The scope of Samatha includes the 40 subjects of kammatthana, and the scope of vipassana includes the investigations. These are the investigation and comprehension of the 5 khandhas, the 12 ayatanas, the 18 dhatus, the 22 indriyas, the 4 Noble truths, and the 12 links of dependent origination.
There is no end to what can be learnt from Vipassana, but for the present you have first to 'stop'. Because if you do not stop the mind, no matter if you practice concentration for fifty, sixty or a hundred years, there will be no result. This is because the way is not correct. You have first to stop the mind. In the world, whenever you wish to go quickly you take a plane, or car, but in this dhamma it is just the opposite. You must stop. As soon as your mind has stopped, it has great power and can flash anywhere at will in a moment, right up even to Nibbana itself.
"How to do this? You stop right in the centre of each sphere which appears, right into its void centre, centre in centre, stop-still. This brings great power and depth to the mind. This is the teaching of the Blessed One, and he who stops his mind lives according to the teaching of the Blessed One. The mind which has stopped can project itself anywhere and at all times, dependent on the qualities and character of that mind which projects, whether it be crude or refined. If crude its projection will be crude, if refined its projection will be refined. And so it is also with regard to scope. Some minds possess wide scope, and others a narrow one, in proportion to their basic build-up of parami. And this is also why some attain quickly, and others the reverse.
"Now birth and death. Human beings who are born come from the refined form as base, which is called sambhavesi. The physical eye cannot see this from. This takes rebirth by first entering through the right nostril of the father-to-be, and then entering the left nostril of the mother-to-be. Then it descends into the womb and takes fusion there. It is then called kalala rupa. From this kalala rupa the body develops and grows, and is born. At first it is as small and round as the seed of a Bodhi tree. It then divides into five parts, which become two legs, two hands, and one head. This is what is called birth.
"Now that which is called death. This implies that the refined form has departed from the body. If there is no refined form to nourish and uphold the body, the body decays and dies. As for the refined form, it departs to be reborn again, and is called kaya sambhavesi . . ."
After discoursing to the gathering in such terms, the Chao Khun would tell someone to light candles and incense-sticks before the Buddha shrine. He would then lead them together in worship, reciting Namo Tassa thrice, and explaining later that the first time was homage addressed to all the Buddhas of the past, the second time to all the Buddhas of the present, and the third time to all the Buddhas of the future. Then there would be the request for forgiveness of sins committed by body, speech, and heart, against the Triple Gem. He would explain that since they had cleansed their hearts, their consciences were now clear. Then there would be the invocation to all the Buddhas, Dhamma, and Sangha, for spiritual aid. After that he would tell them to dispose themselves in the regular concentrated posture.
He would then explain from a figure drawn on a chart where and how to concentrate the mind. There were two aids involved in concentration practice. The exercise of impulsions on a word (parikamma bhavana), and the exercise of impulsions on an object (parikamma nimitta). The word, used in the first instance was Samma Araham. The object was a sphere. The Chao Khun would take up a crystal sphere and display it, telling all to concentrate each for himself, beginning by concentrating attention on the sphere as positioned at the nostril (right nostril for men, and left for women). This was called the first position.
As the mind's eye was concentrated on this first position, they were to recite silently Samma Araham thrice, fixing attention on the crystal sphere as centred at the nostril point. Then, mentally shift the sphere down to the second position at the eye socket. Then slowly with ease of breathing mentally recite Samma Araham thrice. Then descend to the third position, at the centre of the skull base reciting the formula thrice. Then down again to positions four, five and six (as in the diagram), with recitations of the same procedure. The attention was not to be shifted to right or left, back or front. The mind was finally to settle at centre of the body in line with the navel.
Then, after repeating the formula thrice, to shift the sphere up two finger-breaths above the navel. This was the seventh position. There are five elemental centres at this position. The earth element to the right, the water element in front, the air element to the left, and the fire element to the back, whereas the space element occupied the centre. In the centre of the space element rested the cognitive element (vinnana dhatu), and the sphere called the first step (pathama magga). The mind was to be concentrated right there at centre thereof, and the formula of Samma Araham mentally recited there in sustained style, without flashing off here or there. If it flashed here or there, to bring it back to centre at once.
To concentrate in this fashion until light appeared. When light appeared to keep it still, the mind as still. If any other mental object whether it be leaf, flower, or cloud appeared, to scrutinize it carefully and not to leave off. The object would change of itself, no need to hurry, not desiring to see this or that. If nothing is seen, not to despond, because eventually extra-sensory perception would arise. No need for doubt, not to be excited at any vision, to be still and gaze at things evenly and in a detached way.
After witnessing things change according to conditions, a small sphere would eventually be seen floating in the centre translucent and bright. This was the sphere of Pathama Magga, the commencement of Magga, Phala, Nibbana. Control the mind to centre thereof. After a time a refined form would appear. And later, the celestial form, the Brahma form, and the Arupa-Brahma form.
One thing it was necessary to state. As one shifts position of concentration from the third centre at base of skull down to the fourth, one has to involute the mind's eye and slide it gradually down, like the eyeballs of one who is about to die. This is to aid perception, by sinking the perceptive faculty down into the pit of the body. On no account to shift concentration outside the body, always to keep inside.
Another thing. Not to let the eyelids flicker, or press the closed. Just close lightly without unnatural pressure, as one does in sleep, and keep it thus for the whole duration. Even if anything is seen, do not flicker, or open the eyes, just leave it to proceed casually, seeing casually. Whether seated, reclining, standing, walking, to keep the mind concentrated in this way. That is, at the centre of the seventh position. To sit in any position so long as comfortable. To sit in the regular position, with right leg crossed upon the left, right hand on the left turned up, right index finger just touching the left thumb, was of course the best and most perfect posture....
After delivering all this at length in sustained style, the Chao Khun would tell the gathering to carry on by themselves, and he would continue to speak in low tones, aiding them, until eventually his voice died away. And all was silence.
This lasted for about half an hour.
Then the Abbot's voice, rising, would bring the sitting to close, invoking aloud in Pali:
| Sabbe Buddha balappatta Paccekananca yam balam Arahantananca tejena Rakkham bandhami sabbaso Bhavatu sabba mangalam Rakkhantu sabba devata Sabba Buddhanubhavena Satta sotthi bhavantu te. Bhavatu sabba mangalam Rakhhantu sabba devata Sabba Dhammanubhavena Satta sotthi bhavantu te. Bhavatu sabba mangalam Rakkhantu sabba devata Sabba Sanghanubhavena Satta sotthi bhavantu te. |
Calling on the Buddhas and devas to protect and bless the gathering.
