A MANUAL OF SELF-AWARENESS
LUANGPOR TEEAN JITTASUBHO
The dhamma (the Truth) which I am talking belongs to everybody. It dose not belong particularly to any religion, Whether Buddhism, Brahmanism or Christianity; not to any nationality, whether Thai, Chinese, French, English, American, Japanese or Taiwanese. Anyone who realizes it, possesses it.
One who realizes it, possesses it. One who dose not realize it, dose not possess it. It exists in everybody regardless of his religion.
Having realized it, you cannot prohibit others from cultivation it.
Having realized it, you cannot destroy it, because it is indestructible. Nothing can destroy it.
It is impossible to stop others fro realizing it because one who cultivates it will realize it himself.
Once having realized, it is impossible to destroy because it is so all the time.
Man himself is religion.
Dhamma is in man. Man is Dhamma.
The ancients said, “heaven or hell is in the mind, so is Niravana (the extinction of all defilements and suffering).”
Where is the mind?
Have you ever seen the mind?
If you have never seen it, you should practice until you know what the mind is.
Hell is mental suffering or unhappiness. When if fades away , we are in heaven. Whenever anger recurs, we then revert to hell.
The Buddha-nature is the mind that is clean, clear, calm, pure, bright and quick. This kind of mind exists in everybody without exception.
Water and mud are not the same thing. It is the mud that makes the water look turbid, but the water itself is clear. Our mind is the same. If we realize this, we will gradually follow the Path. The Buddha-natures is the mind that is clean, clear, calm and pure. When the mind is pure, the mud cannot pollute the water any more. When the mind is bright, the mud will transform into sediment and break through the bottom. When the mind is quick, it is light and can see everything.
The Mundane Dhamma (Worldly Truth) and the Transcendent Dhamma (Ultimate Truuth) are in co-existence. If we really realize the latter, then we can distinguish them from each other. If we do not realize it, we cannot make a distinction.
The Dhamma that made Siddhartha become an Arahant or the Buddha existed prior to him. It is the neutral mind that exists at the moment (neither being happy nor sad).
While you are listening to me now, how is your mind?
Are you conscious of this state of mind?
If you are conscious of this neutral mind, this is what we call calmness. You can work. Talk ot think anything, This kind of mind requires no effort.
It can be easily taught, but one who dose not understand it tends to make something easy unnecessarily difficult or something simple to be complicated.
This neutral mind (is natural and) requires no effort.
Everybody has this kind of mind, but we have never looked before. It is called Upekkha [Equanimity]
Man is born to think. He thinks this and that endlessly.
Thoughts flow all the time like a stream.
Thought is the quickest thing. It is quicker than lightning or anything.
Suffering arises because we do not see thought. Thought itself is not suffering. When thought arise, we do not see, know and understand if simultaneously, so greed, anger, or delusion arises and brings us suffering.
In fact, there is no greed, anger of delusion. They occur because we do not see “ the source of mind”.
So let us cultivate self-awareness. When thought arises, we see, know and understand it. It is Sati-Samadhi-Panna (Awareness-Attention-Insight). We call it “self-awareness”. Whenever we are aware, thought cannot concoct. If we do not see it, it will concoct endlessly.
This method is the shortest way to Sudden Enlightenment.
Let us be aware of the movements of the body, for example, while we are blinking, be aware; while we are breathing, be aware. Then thought arises, be aware. This is what we call Sati or self-awareness.
Self-awareness is invaluable. We cannot buy it, nor can anyone cultivate it for others. For example, when I am clenching my hand, is anyone conscious of my feeling? No one is. Outwardly, you can see I am making a fist, but you are not conscious of my feeling. Similarly, when someone is making a fist, I can see but I am not conscious of his feeling.
There are certain techniques to do certain jobs in order to achieve the end. In the same way, the cultivating of self-awareness to achieve Sati-Samadhi-Panna (Awareness-Attention-Insight) needs technique too.
Do not sit still. Move rhythmically all the time.
Do not close your eyes.
You can sit in any position or on a chair, stand or lie down.
Now I will suggest the method to you.
1. Rest the hands palm down on the things.
2. Turn the right hand onto its edge, be aware; do it slowly, then stop. Do not say to yourself “turn the right hand”, being aware is enough.
3. Raise the right hand up, be aware, then stop.
4. Lower the right hand to rest on the abdomen, be aware, then stop.
5. Turn the left hand onto its edge, be aware, then stop.
6. Raise the left hand up, be aware, then stop.
7. Lower the left hand to rest on the right hand, be aware, then stop.
8. Move the right hand up to rest on the chest, be aware, then stop.
9. Move the right hand out, be aware, then stop.
10. Lower the right hand onto its edge on the thigh, be aware, then stop.
11. Face the right palm down, be aware, then stop.
12. Move the left hand up to rest on the chest, be aware, then stop.
13. Move the left hand out, be aware, then stop.
14. Lower the left hand onto its edge on the thigh, be aware, then stop.
15. Face the left palm down, be aware, then stop.
This is a practical way of cultivating self-awareness. We do not have to study the Scriptures because they are only words. Studying the Scriptures is not the way to Enlightenment. This practice is the way to Enlightenment.
Walking back and forth (Cankama Walking)
After sitting for a long time which may cause pains and aches, we can change the position to the walking back and forth. After walking for a long time, we can change to the sitting posture.
This is called changing of the position; sitting, lying, standing, walking. You should allot them properly.
Do not move the arm while walking. We should fold the arms across the chest, or clasp the hands behind the back.
While you are walking back and forth, be aware of the feeling of the feet. It is not necessary to say to yourself, “ right foot move”, “Left foot moves”
Do not walk to fast or too slow, walk naturally.
Be aware while you are walking. If you walk without self-awareness, it is useless.
|Cultivating Self-awareness in Daily Life
To cultivate self-awareness, we must practices as much as possible. We can practice even when we get in a car or on a bus.
While we are sitting on a bus or in a car, we lay our hand on the thing and turn the palm up and down, or we run the thumb over the fingertip, or we make a fist and open it repeatedly. Do it slowly and be aware.
Wherever or whenever you practice, take it easy like playing. Only move one hand at a time, do not move both hands at the same time. If you move the right hand, do not move the left hand. If you move the left hand, do not move the right hand.
Someone might say, “I am very busy. I do not have time to practice” or “I cannot do it, I am not pure enough.” They are excuses.
If we intend to do something, we can find time to do it. Whatever we do, be aware. For example, if you are a teacher, when you pick you a pen, pick it up with awareness. While you are writing, be aware.
This is the natural way of cultivating self-awareness, learning Dhamma with nature.
While you are having a meal: pick up the spoon, be aware; take the food into your mouth, be aware. While you are chewing food, be aware; swallowing food, be aware.
Practice Continuously Like a Chain.
I guarantee the teachings of the Buddha and the method I teach. I guarantee what I am saying, if you are serious enough and practice continuously like a chain or the hands of the clock that rotate all the time.
To practice continuously like a chain or like the rotating hands of the clock dose not mean that you have to cultivate self-awareness by doing rhythmic arm movement or walking back and forth all the time.
The word “to practice all the time” means to be aware while doing all daily tasks; washing clothes, sweeping floor, cleaning house, washing dishes, writing, or buying and selling, just be aware. This awareness will accumulate little by little like the raindrops fall into a good container and fill it to the brim.
When we walk forwards or backwards, move the hand in or out, be aware. When we go to bed, we can make a fist and open it repeatedly until we fall asleep. When we wake up, we should continue our practice. This is called cultivating self-awareness.
Practice the rhythmic movement continuously like a chain as the Buddha taught. Be aware of it at every moment; standing, walking, sitting, lying, bending or stretching.
When you practice the rhythmic movement; turning the palm up and down, raising the hand, lowering the hand, be aware. When you are nodding and raising your head, be aware; leaning to the left, leaning to the right, blinking the eyes, opening the mouth, breathing in and out, be aware. When thought arises, be aware. Be aware of the movements all the time Do not sit still.
This is the technique of cultivating self-awareness.
he essence of practice, a “handful leaves”* Dhamma, is being aware of the movement of the body and the movement of the mind.
I guarantee, if you practice continuously and seriously as I have taught, in at most three years, suffering will end. It may take only one year. For some people it may take only one to ninety days. The result is that suffering will decrease or cannot disturb you any more.