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| Upasika Kee Nanayon A Good Dose of Dhamma IntraText - Concordances (Hapax - words occurring once) |
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1 1| I~September 3, 1965~ ~ ~Normally, illness is
2 1| I~September 3, 1965~ ~ ~Normally, illness
3 1| mind may be developing an abnormal mood, but whatever is happening,
4 1| anywhere at all. This is the absolute end of suffering and stress.... ~
5 1| do fear them, what do we accomplish? Physical and mental phenomena
6 2| shows in your words and actions, then you're in terrible
7 1| when you're involved in activities is "play" emptiness. Imitation
8 2| It lets go. ~When you're adept at this, it's a very useful
9 2| disband them. This requires adroit contemplation because it'
10 1| sort of illusion that could affect the mind. It quickly sees
11 | after
12 1| they'll continue to arise, age, grow ill, and pass away
13 1| s birth, there has to be ageing, illness, and death, in
14 1| go of itself. ~As for the aggregate of consciousness (viññana-khandha),
15 | along
16 | also
17 2| careful watch over it and analyze it as well. Don't let it
18 1| heart and mind from this angle, there won't be anything
19 1| comes for it all to fall apart, there's nothing to get
20 1| every moment. You have to apply all your mindfulness and
21 2| things come together in an appropriate way, there will be the moment
22 1| of whatever knowing has arisen, all along to the point
23 1| germs that used to make it assume this and that. They're dead
24 1| let go. That's when you automatically see clearly the nature of
25 1| of you, so don't try to avoid the pain. Practice insight
26 1| for only that can lead to Awakening. Your knowledge has to be
27 2| own little instantaneous awakenings -- your aware- ness will
28 2| instantaneous awakenings -- your aware- ness will keep getting brighter
29 2| bury the mind until it's in awful straits. See how mental
30 2| Whatever happens, start out by bearing with it -- not simply to
31 | become
32 | becomes
33 | been
34 | begin
35 | beginning
36 2| much, you find that you benefit from not letting things
37 1| cycle of suffering. So the best thing is to gain release
38 1| things go. Nobody has a better opportunity than what you
39 | beyond
40 1| all had to part from their bodies in the end. ~So when you
41 | both
42 1| own. So don't let the mind bother itself by getting preoccupied
43 1| nature. If no thoughts are bothering you, there may be strong
44 2| will be empty -- clean and bright -- without your having to
45 1| preoccupations. They don't bring these truths inward, to
46 2| complicated attachments that bury the mind until it's in awful
47 1| in their own way. So what business do we have in reaching out
48 2| arise -- what you might call your own little instantaneous
49 2| at its normal neutrality, calm with its own inner emptiness,
50 2| means that we can't be careless. In the beginning, you have
51 1| confusion. You're still caught up in confusion because
52 2| we do latch on, we simply cause ourselves needless suffering.
53 1| own affairs. When their causes and conditions run out,
54 1| because it gives you the chance to know once and for all
55 1| and passing away, that's a characteristic of the aggregates that has
56 1| and bad results they keep churning out. It's a cycle of suffering.
57 2| that we be ingenious and circumspect right at the mind. The defilements
58 2| The mind will be empty -- clean and bright -- without your
59 1| release -- empty of all clinging or attachment to "selfness"
60 1| labels, no meanings, no clingings or attachments. All I ask
61 1| they die and go into their coffin. ~Some people, when they'
62 1| ferreting out, really worth coming to know.... ~This is something
63 1| of emptiness simply can't compare with this kind -- the knowing
64 2| mind as our standard of comparison, and it will do us a world
65 1| and do that: That's really complacency. They're are no match at
66 1| when they're healthy and complacent, die suddenly and unexpectedly
67 2| from not letting things get complex, from not letting them concoct
68 2| sees the truth that all compounded things are inconstant, it
69 2| complex, from not letting them concoct things through the power
70 1| and death, with nothing concocted at all....The emptiest extreme
71 1| affairs. When their causes and conditions run out, they die and go
72 2| so many ways that it gets confused, deluded, dark, and smoldering. ~
73 2| emptiness of all sensory contacts, as in the Buddha's teaching
74 2| them. This requires adroit contemplation because it's something subtle
75 1| the aggregates, they'll continue to arise, age, grow ill,
76 | could
77 2| knowledge and opinions that cover it up and keep us from seeing
78 2| gives rise to attachment, creating stress and suffering for
79 1| anywhere else. When you can cure the disease, or the pain
80 2| dull, they won't be able to cut anything through, but whatever
81 1| keep churning out. It's a cycle of suffering. So the best
82 1| consciousness into endless cycles. When you know the knowing
83 1| inner level -- empty of all cycling through birth and death,
84 1| craving and defilement won't dare hassle the mind the way
85 2| gets confused, deluded, dark, and smoldering. ~All kinds
86 2| likes and dislikes, you can deal with them before they amount
87 1| yourself as lucky. Lying here, dealing with the disease, you have
88 2| and clearly seeing their deceitfulness, we can have done with them
89 2| we can see through their deceits: the way they arise, persist,
90 2| turn inward to look for the deepest, most innermost part of
91 1| the true nature lying most deeply inside where there is no
92 2| ways that it gets confused, deluded, dark, and smoldering. ~
93 1| get over its stupidity and delusion. In other words, things
94 2| gotten anything true and dependable from desiring. The pleasure
95 1| There are really no words to describe it...but we can talk about
96 1| to know, in the way I've described, right at the mind. But
97 2| then there will be the desire to push the pain away or
98 2| true and dependable from desiring. The pleasure we get from
99 1| of the fact that it's the deterioration of physical and mental phenomena,
100 2| be, the fact that we've developed our mindfulness and discernment
101 1| the people in the past who didn't suffer from heavy diseases
102 1| someone else grows sick or dies, but they rarely reflect
103 1| well. ~Don't you see the difference? The "emptiness" of the
104 1| relentlessly. ~Do you see how different this is from when you're
105 2| in the practice won't be difficult at all -- because you've
106 1| as a means of developing disenchantment. So you don't have to be
107 1| they say their minds are disengaged, they're really no match
108 2| no feelings of liking or disliking arise. But if you get interested
109 1| ll find yourself getting distracted by this and that, spoiling
110 1| mind, then if there's any disturbance, any sense of irritation,
111 2| there's bound to be pain disturbing us; but if we don't pay
112 | does
113 2| contact at any of the sense doors, there's sure to be attachment
114 2| discernment. If they're dull, they won't be able to cut
115 2| contact at the eyes and ears that we take so much for
116 2| This makes things a lot easier. If you let them loose so
117 2| that gives rise to things easily, means that we can't be
118 1| longer be able to have an effect. If you know in this way --
119 2| all of us -- because the effluent of ignorance, the most important
120 1| ll get stuck on only the elementary levels of emptiness, labeling
121 2| things inside are subtle, elusive, and sensitive. When the
122 1| concocted at all....The emptiest extreme of emptiness, with
123 1| mind or consciousness into endless cycles. When you know the
124 2| very useful. It's like an energizing tonic, for when we're sick
125 1| People running around, engaged in their affairs: Even if
126 1| mind, when it doesn't get engrossed with the taste of pleasure
127 1| without going and getting entangled. This kind of knowing keeps
128 1| except when you sleep. Especially when the pain is strong,
129 1| nature. There's no real essence to it -- this is what you
130 2| at all -- because you've established neutrality right from the
131 2| instantaneous understandings -- and eventually, when things come together
132 | everyone
133 1| over them. ~Look at them! Exactly where do you have any control
134 | except
135 1| there's nothing to get excited about, nothing to get upset
136 2| separate, special awareness exclusive to the mind -- this knowing
137 2| approach it like this: Focus exclusively on the aspect of the mind
138 1| first have to start out by exercising restraint over the mind,
139 2| brighter, stronger and more expansive all the time. ~So work at
140 1| line with your defilements, experiencing the good and bad results
141 1| already cleared away to some extent? The mind doesn't have to
142 1| look at things with the eyesight of mindfulness and discernment,
143 2| re in terrible straits, falling into hell in this very lifetime. ~
144 1| pleasure and pain, true and false, or whatever. You just keep
145 2| knowing. See for yourself how far it will take you, how much
146 1| it prevents any possible fashioning of the mind. ~The dualities
147 2| work their way into our favor. If we aren't skillful in
148 1| stave things off with our fears, when the time comes for
149 2| if you get interested or feel that there's a meaning to
150 2| hold of things, no longer feels any likes or dislikes. It'
151 2| why it's so important to ferret out the type of knowing
152 1| something really worth ferreting out, really worth coming
153 2| you have to bear with the fight and not give up. ~Whatever
154 1| the way to the end, the final disbanding of suffering
155 2| on holding tight, for it finds so much flavor in things
156 2| defilements are always ready to flatter us, to work their way into
157 2| tight, for it finds so much flavor in things outside. Whatever
158 2| our investigation, our focused awareness, so that they
159 1| for just a moment and then forget all about it, getting completely
160 1| empty -- empty of mental formations and thoughts, empty of every
161 1| from labeling things and forming thoughts, but you can put
162 2| sounds with the ear, and so forth. There's a bare sensation,
163 1| You should see yourself as fortunate, that you're lying here
164 1| hold continuously to this foundation of knowing, you first have
165 2| leave the mind in a state of freedom and independence, empty
166 1| the Path in full measure, gaining insight and letting things
167 2| condition it, or when it hasn't gone out to condition mental
168 2| even though we've never gotten anything true and dependable
169 2| won't have to go out to grab this or that. We won't have
170 1| There's no getting stuck, no grabbing hold of your knowledge or
171 2| complicated: The mind no longer grabs hold of things, no longer
172 2| that we take so much for granted, many sleights-of-hand happen
173 1| talk about it by way of guidance, because it may happen that
174 | had
175 2| inside; for if you can't handle it, then craving is going
176 1| consciousness, which wants to hang onto a sense of self. Even
177 1| events in general, it still hangs onto a sense of self. So
178 2| into issues, they'll be hard to disband. That's when
179 2| condition it, or when it hasn't gone out to condition
180 1| and defilement won't dare hassle the mind the way they used
181 | he
182 1| labels for anything in this heap of physical and mental phenomena.
183 2| sees lots of forms, the ear hears lots of sounds, you know,
184 2| terrible straits, falling into hell in this very lifetime. ~
185 2| all: The defilements will hide out quiet, as if they weren'
186 2| empty.... ~Once the mind honestly sees the truth that all
187 1| labels a pain, saying, "I hurt," you have to read the label
188 2| this is what keeps the mind ignorant: It's been conditioned in
189 2| II~Listening to the Dhamma
190 1| empty of every sort of illusion that could affect the mind.
191 2| looking, looking at the illusions in the mind, the wrong knowledge
192 1| activities is "play" emptiness. Imitation emptiness. It's not the
193 1| develop insight with every in-and-out breath. It's a sign that
194 1| suffering are like, what your inability to control things is like. ~
195 2| in a state of freedom and independence, empty entirely within itself. ~
196 2| in an oblivious state of indifference, or else it will lose its
197 2| consciousness that knows each individual sensation. We have to be
198 1| are. They're empty of any indwelling person. They're empty of
199 2| Dhamma requires that we be ingenious and circumspect right at
200 1| keep on doing, keep on "insighting." When the disease lessens,
201 2| giving rise to things the instant in which feeling appears.
202 1| these things right at the instigator: the wanting that's nothing
203 1| occur to it, it sees them as insubstantial, as empty of self. There'
204 2| that we have to take an interest in it. If we don't, there'
205 2| where things get really interesting -- in particular, the thought-formations
206 2| empty and still by its own internal nature. Focus on contemplating
207 1| yours. ~So whatever arises, investigate and let go of what's right
208 2| at our watchfulness, our investigation, our focused awareness,
209 2| things outside. Whatever involves pain and stress: That's
210 2| affair of the body, without involving the mind at all. Notice
211 1| when you're aware of it inwardly, arises and passes away
212 2| condition the mind, making it irritated, murky, and stirred up to
213 1| disturbance, any sense of irritation, you'll know that the knowledge
214 2| appears. You have to focus on keeping watch of the changes, the
215 2| just keep sharpening your knives: your mindfulness and discernment.
216 2| of all phenomena that are known through sensory contact,
217 1| important, for only that can lead to Awakening. Your knowledge
218 2| within itself. ~If you can learn to see through things right
219 2| to listen to the words, leaving the pain to its own affairs.
220 1| insighting." When the disease lessens, you "insight" it. When
221 1| normal. When it doesn't lighten, that's normal, too. But
222 1| the disease, or the pain lightens, that's something normal.
223 2| in them, no feelings of liking or disliking arise. But
224 2| has let go of the pain to listen to the words, leaving the
225 1| fleeting nature of their own lives. Or else they reflect for
226 2| easier. If you let them loose so that they condition the
227 1| practicing the teachings of the Lord Buddha to the point where
228 2| anything. This makes things a lot easier. If you let them
229 1| there's a thought that "I'm in pain," this type of thinking
230 1| this up until the mind can maintain its stance in the clear
231 2| aware of the mind as it maintains a balance in its basic level
232 1| work at until you have it mastered. ~Setting your knowing at
233 1| will become entirely meaningless. There will be no sense
234 2| world as empty. What he meant is that we observe bare
235 1| develop the Path in full measure, gaining insight and letting
236 1| to happen, no matter what medicines you have to treat the body,
237 2| where it's no more than a mere sensation in the body. It
238 | might
239 2| the defilements the very minute they appear. As soon as
240 2| this bit by bit. In the moments when the mind isn't involved
241 1| something that you take a month or two off to do on a special
242 1| be developing an abnormal mood, but whatever is happening,
243 2| mind, making it irritated, murky, and stirred up to the point
244 | must
245 | my
246 1| hurting. Simply see the natural phenomena of physical and
247 2| we simply cause ourselves needless suffering. The well-being
248 2| awakenings -- your aware- ness will keep getting brighter
249 | never
250 2| When that happens, then -- nibbana. No more taking birth. But
251 1| all day every day and all night, except when you sleep.
252 | Nobody
253 2| it's at a basic level of normalcy -- empty, quiet, whatever --
254 2| What he meant is that we observe bare sensations simply arising
255 1| reflect on the inconstancy occurring within themselves with every
256 1| as they are now. The same old stuff, over and over and
257 1| wrong knowledge disband. ~In order to hold continuously to
258 1| within your own mind. ~The ordinary emptiness of the mind is
259 2| back immediately to your original knowing. We're all bound
260 | Otherwise
261 2| all the way through. Look outward until you see all the way
262 1| nature, there's no sense of ownership in it; there are no labels
263 2| really interesting -- in particular, the thought-formations
264 1| Even the people in the past who didn't suffer from heavy
265 1| opportunity to develop the Path in full measure, gaining
266 2| in, all the way until you penetrate inconstancy, stress, and
267 1| pleasure or pain. Focus on penetrating into the mind in and of
268 2| mental events -- feelings, perceptions, and thought-formations --
269 1| it's nothing but Dhamma, perfectly plain to your awareness.
270 2| deceits: the way they arise, persist, and disband on their own.
271 1| that, makes them lose all perspective. When you practice insight
272 2| to work its way into the picture, wanting to push the pain
273 2| pain with it, that will pile things on, layer after layer.
274 2| have pleasure come in its place. ~All this, even though
275 1| nothing but Dhamma, perfectly plain to your awareness. May this
276 1| simple -- it prevents any possible fashioning of the mind. ~
277 1| the amount you've already practiced: Aren't they already cleared
278 1| bother itself by getting preoccupied with pleasure or pain. Focus
279 1| make use of. ~You can't go preventing pleasure and pain, you can'
280 1| consciousness pure and simple -- it prevents any possible fashioning
281 2| here....This is why the principle of the knowing that lets
282 2| mind. If we understand this properly, we won't have to go out
283 2| So the first step is to protect the mind, to let things
284 2| So if we want to look purely inside, we have to be very,
285 2| though, isn't involved. It puts all these things aside.
286 2| keep piling on, piling on, putting the mind in a horrible turmoil. ~
287 1| could affect the mind. It quickly sees through them and lets
288 1| grows sick or dies, but they rarely reflect on the fleeting
289 2| within the mind until you reach the point where everything
290 1| emptiness is empty until it reaches the true nature of things
291 1| what business do we have in reaching out and latching on and
292 1| saying, "I hurt," you have to read the label carefully, contemplate
293 2| go of everything with the realization that nothing in the five
294 1| to an end, with no more rebirth or redeath of any kind at
295 2| it does nothing more than receive contact. If you can see
296 2| spring right up. If you recognize them for what they are the
297 1| still do your work isn't recognized as illness. It's called
298 1| with no more rebirth or redeath of any kind at all.... ~
299 1| fleeting nature of life with reference to other people, when someone
300 1| things, on the outside level, refers to the phenomenon of the
301 2| seen this, or haven't yet reflected on it in a skillful way.
302 1| continuously. Whenever pain arises, regardless of whether it's strong or
303 1| the mind in and of itself relentlessly. ~Do you see how different
304 2| will keep sending their reports into the mind, conditioning
305 1| deeper levels of emptiness require that you focus in and keep
306 1| give you only temporary respite. Even the people in the
307 1| start out by exercising restraint over the mind, at the same
308 1| two off to do on a special retreat. That's not the real thing.
309 2| Even just this much gets rid of lots of problems. ~Then
310 1| effort to see clearly and rightly. You have to keep looking
311 1| their causes and conditions run out, they die and go into
312 1| aggregates, don't give it a second thought. ~So see yourself
313 | seems
314 1| clinging or attachment to "selfness" with each and every moment.
315 2| These things will keep sending their reports into the mind,
316 2| is that we observe bare sensations simply arising and passing
317 1| know the consciousness that senses things and then lets go
318 2| are subtle, elusive, and sensitive. When the mind seems empty
319 1| nothing but craving for sensuality, craving for becoming, or
320 2| make sure that there's this separate, special awareness exclusive
321 1| I~September 3, 1965~ ~ ~Normally, illness
322 1| until you have it mastered. ~Setting your knowing at the mind,
323 2| reached that point, just keep sharpening your knives: your mindfulness
324 2| up to the point where it shows in your words and actions,
325 1| looking in a shrewd way. The shrewdness of your looking: That's
326 1| in-and-out breath. It's a sign that you haven't wasted
327 1| step is to contemplate it skillfully to see how it's empty, all
328 1| all night, except when you sleep. Especially when the pain
329 2| so much for granted, many sleights-of-hand happen all at once, which
330 2| But as soon as mindfulness slips, even just a little, they
331 1| there will only be a little smattering of emptiness, and then you'
332 2| meaning to the form, sound, smell, taste, or tactile sensation,
333 2| turmoil. ~So start out by solving the problem right at hand.
334 | someone
335 2| s a meaning to the form, sound, smell, taste, or tactile
336 1| that fashion the mind into spirals, that fashion the mind or
337 1| distracted by this and that, spoiling the emptiness. That kind
338 1| contemplate at the right spot, seeing that even though
339 1| the mind can maintain its stance in the clear emptiness of
340 2| emptiness of the mind as our standard of comparison, and it will
341 1| matter how much we try to stave things off with our fears,
342 2| it irritated, murky, and stirred up to the point where it
343 1| understand this, or can straighten out the heart and mind from
344 2| getting brighter and brighter, stronger and more expansive all the
345 1| they are now. The same old stuff, over and over and over
346 2| at hand. If the pain is sudden and sharp, immediately turn
347 1| healthy and complacent, die suddenly and unexpectedly without
348 2| meaning. If you look in a superficial way, you won't see that
349 2| the beginning, you have to supervise things carefully so that
350 2| if we keep the mind well supervised, the defilements will be
351 2| keep the mind under careful supervision, we'll be no match for them --
352 2| sound, smell, taste, or tactile sensation, you'll notice
353 2| enough to get you through. It takes care of everything. If you
354 1| describe it...but we can talk about it by way of guidance,
355 2| contacts, as in the Buddha's teaching that we should see the world
356 1| because you're practicing the teachings of the Lord Buddha to the
357 1| disband. So when the Buddha tells us to see the world as empty,
358 1| they can give you only temporary respite. Even the people
359 1| things. People in general tend to reflect on the fleeting
360 1| on looking until you're thoroughly clear about the true nature
361 | Those
362 2| level, everything will be tied up in attachment. These
363 2| It will keep on holding tight, for it finds so much flavor
364 | together
365 2| It's like an energizing tonic, for when we're sick there'
366 2| point where everything is totally clear and you can let go
367 1| in hand. If the mind is trained to be sharp, with mindfulness
368 1| what medicines you have to treat the body, they can give
369 1| viññana-khandha), that's a trouble-making consciousness. The germs
370 1| They don't bring these truths inward, to reflect on the
371 1| that you take a month or two off to do on a special retreat.
372 1| that people in general are unaware of the fact that it's the
373 | under
374 2| keep at this: examining and understanding all around within the mind
375 2| these little instantaneous understandings -- and eventually, when
376 1| complacent, die suddenly and unexpectedly without knowing what's happening
377 1| excited about, nothing to get upset about, for that's the way
378 2| or consciousness, in an utter turmoil. ~So if we want
379 1| hold of your knowledge or views. If the knowledge is right,
380 1| property of consciousness (viññana-dhatu), pure and simple. When
381 1| aggregate of consciousness (viññana-khandha), that's a trouble-making
382 2| fact that the mind has the viruses of ignorance, or of the
383 1| know, not something you wait to do when you die or are
384 1| a sign that you haven't wasted your birth as a human being,
385 2| have to keep working at our watchfulness, our investigation, our
386 2| its own inner emptiness, watching the pain as it changes and
387 2| been conditioned in so many ways that it gets confused, deluded,
388 1| attachment will keep getting weeded out and cleared away. You
389 1| discernment, that's your tool, well-sharpened, in hand. If the mind is
390 | were
391 2| hide out quiet, as if they weren't there at all. ~But as
392 1| empty of any sense of self whatsoever, be clear to you until you
393 | Whenever
394 | whom
395 2| though, the mind won't be willing to let things go. It will
396 2| This is why we have to keep working at our watchfulness, our
397 1| The mind doesn't have to worry about anything, doesn't
398 1| s going on. This is much worse than the person lying ill
399 | would
400 1| it -- or that we see it wrongly, latching on and making