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E-mail: bdea@buddhanet.net

Web site: www.buddhanet.net

Buddha Dharma Education Association Inc.

K. Khao-Suan-Luang

Reading the Mind

iii

Note

Kee Nanayon was born in 1901 in the provincial

town of Rajburi, about a hundred kilometres west of

Bangkok. When she was young, she liked to visit the

nearby Buddhist monastery, especially on the weekly

Observance Day when she listened to Dhamma from

the monks and kept the Eight Precepts. Sometimes

she would rest from her work around the house by

developing tranquillity meditation in any suitably

quiet corner.

Khao-suan-luang is the name of a secluded,

picturesque hill about twenty kilometers from Rajburi,

near where her uncle and aunt lived. Whenever she

visited them, she always felt comfortable there and

eventually, in 1945, persuaded her relatives to move

their house over to the hill. This was the begin-

ning — the rst three members — of the community

which was later to develop there.

Upasika Kee attracted Dhamma students, and

residents came to include both female lay devotees

and white-robed nuns. She taught her disciples to

develop meditation, to chant at least every morn-

ing and evening, and to avoid stimulants like coffee,

cigarettes and meat. They could listen to her talks

and try to follow the example of her simple way of

iii

living. She made herself comfortable on the barest

necessities and never indulged in luxuries, either in

food or material things.

Strictly keeping the Eight Precepts and con-

stantly trying to guard the sense doors were basic to

her practice.

In later years she developed corneal ulcers and

eventually became blind. She passed away in 1978

but her community still continues with about thirty

residents.

These Dhamma talks were given mainly to the

women who stayed at her centre to practise medita-

tion. (Men could visit to listen to the Dhamma talks

but were not permitted to stay.) After listening with

calmed, centred minds, they would all sit in medita-

tion together.

On occasion, some nuns or lay devotees might

take on a special practice by going on solitary re-

treat in a separate meditation hut. It was known as

guarding the sense doors and could last for one or two

weeks.

K. Khao-suan-luang

Sabbadanam Dhammadanam Jinati

The Gift of Truth Excels All Other Gifts

Strictly for free distribution

For one who always honours and

respects the aged

Four things increase for him

Long Life, Beauty, Happiness and Strength

Dpd V. 109

Preface to the Thai Edition

(My) Dhamma talks given to those practising at Khao-

suan-luang on the weekly Observance Day have

regularly been printed, and this book continues the

series. They aim to encourage and support Dhamma

practice following the Way of the Lord Buddha and

his Noble Disciples whose brilliance dispels the dark-

ness of every age and time. Devotion to practice

always brings great benet in that it leads to the end

of suffering.

I wish to acknowledge the generosity of all those

who have joined together to make merit by printing

this book to be given away freely as a pure gift of

Dhamma to anyone interested in practice. Other

books in this series have already been widely dis-

tributed to various monasteries and libraries, and as

opportunity allows we hope to continue this service.

23rd April 1972

Kor Khao-suan-luang

Usom Sathan, Khao-suan-luang

Rajburi (Thailand)

Contents

Note ................................................................................................................ ii

Preface to the Thai Edition ................................................. v

Discernment vs. Self-deception ..................................... 7

A Difference in the Knowing ............................................. 14

The Balanced Way .......................................................................... 19

A Glob of Tar ...................................................................................... 21

When Conventional Truths Collapse .................... 26

The Intricacies of Ignorance ............................................ 34

Emptiness vs. the Void ............................................................ 37

Opening the Way in the Heart ........................................ 40

Discernment vs. Self-deception

It’s important that we discuss the steps of the practice

in training the mind, for the mind has all sorts of de-

ceptions by which it fools itself. If you aren’t skillful

in investigating and seeing through them, they are

very difcult to overcome even if you are continu-

ally mindful to keep watch over the mind. You have

to make an effort to focus on contemplating these

things at all times. Mindfulness on its own won’t be

able to give rise to any real knowledge. At best, it

can give you only a little protection against the ef-

fects of sensory contact. If you don’t make a focused

contemplation, the mind won’t be able to give rise to

any knowledge within itself at all.

This is why you have to train yourself to be con-

stantly aware all around. When you come to know

anything for what it really is, there’s nothing but let-

ting go. On the beginning level, this means that the

mind won’t give rise to any unwise or unprotable

thoughts it will simply stop to watch, stop to know

within itself at all times. If there’s anything you have

to think about, keep your thoughts on the themes of

inconstancy, stress and lack of self. You have to keep

the mind thinking and labeling solely in reference

to these sorts of themes, for if your thinking and

labeling are right, you’ll come to see things rightly. If

you go the opposite way, you’ll have to think wrongly

and label things wrongly, and that means you’ll have

to see things wrongly as well. This is what keeps the

mind completely hidden from itself.

Now, when thoughts or labels arise in the mind,

then if you focus on watching them closely, you’ll

see that they are sensations — sensations of arising

and disbanding, changeable, unreliable and illusory.

If you don’t make an effort to keep a focused watch

on them, you’ll fall for the deceptions of thought-

formation. In other words, the mind gives rise to

memories of the past and fashions issues dealing

with the past, but if you’re aware of what’s going on

in time, you’ll see that they’re illusory. There’s no

real truth to them at all. Even the meanings the mind

gives to good and bad sensory contacts at the moment

they occur: If you carefully observe and contemplate,

you’ll see that they’re all deceptive. There’s no real

truth to them. But ignorance and delusion latch on to

them all, and this drives the mind around in circles.

In other words, it doesn’t know what’s what — how

these things arise, persist and disband — so it latches

onto them and gets itself deceived on many, many

levels. If you don’t stop to focus and watch, there’s no

way you can see through these things at all.

But if the mind keeps its balance, or stops to

watch and know within itself, it can come to real-

ize these things for what they are. When it realizes

them, it can let them go automatically without being

attached to anything. This is the knowledge which

comes with true mindfulness and discernment: It

knows and lets go. It doesn’t cling. No matter what

appears — good, bad, pleasure or pain — when the

mind knows, it doesn’t cling. When it doesn’t cling,

there’s no stress or suffering. You have to keep ham-

mering away at this point: When it doesn’t cling,

the mind can stay at normalcy. Empty. Undisturbed.

Quiet and still. But if it doesn’t read itself in this way,

doesn’t know itself in this way, it will fall for the

deceits of delement and craving. It will fashion up

all sorts of complex and complicated things which it

itself will have a hard time seeing through, for they

will have their ways of playing up to the mind to

keep it attached to them — all of which is simply a

matter of the mind’s falling for the deceits of the de-

lements and cravings within itself. The fact that it

isn’t acquainted with itself, doesn’t know how mental

states arise and disband and take on objects, means

that it loses itself in its many, many attachments.

There’s nothing as hard to keep watch of as the

mind, because it’s so accustomed to wrong views and

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eBUDDHANET'SBOOKLIBRARYE-mail:bdea@buddhanet.netWebsite:www.buddhanet.netBuddhaDharmaEducationAssociationInc.K.Khao-Suan-LuangReadingtheMindReadingtheMindiiiiiNoteKeeNanayonwasbornin1901intheprovincialtownofRajburi,aboutahundredkilometreswestofBangkok.Whenshewasyoung,shelikedtovisitthenearbyBuddhist...

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