An Upasika means a female lay disciple of Buddha and in this article, we shall explore a piece of advice from a respected Upasika from Thailand. Her name is Khun Mae Boonruen Tongboonterm.

I found her advice relatable and am inspired by her wise words. But before that, let us see what a reputable Buddhist monk has to say about her.

“This Upasika is truly remarkable; her divine power is extremely strong. Even for us, as practicing monks, it is uncertain whether we can catch up with her or attain her level of merit. Every time we focus our minds on this Upasika, we always see her sitting beside the Buddha…” —Luangpu Fan Ajaro

Here’s the advice from her.

“One only needs to focus the mind on the body and be aware that one is still breathing. When the mind perceives the external world, one must be aware that the mind has left the body; mindfulness should be maintained, knowing every movement. To practice in modern times, one must understand that when the eyes see form, the mind must remain within the body, and external objects should not enter the heart. “

This tells us to maintain our mindfulness throughout the day, even when we are not in formal sitting meditation. When an external object catches our attention, we need to rein in our minds so that the mind does not run after that sensual stimulus. “Running after the object” refers to that mental process whereby our minds start to form thoughts, feelings, opinions, like or dislike, etc. The state whereby our minds become rested and unmoved is also known as Equanimity.

The method mentioned here relates to Vipassana meditation. Whereby, we learn to observe our body and mind objectively; as if looking at a living organism through a microscope. As we observe without deluding thoughts, we will gradually realise that the notion of a permanent self is just a mental illusion.

This same method of reining in our minds is also applicable if we practice Samatha meditation. In that case, we must not allow external objects to distract us from our object of meditation. The object of meditation can be a mantra, a visualization, or a mindfulness of breath.

Strive to meditate with a mind that upholds discipline, like a homeowner with a sturdy threshold and bells installed. External things are like those who ring the bell, and objects of perception are like the sound transmitted through wires or bells. Mindfulness and clear comprehension are like the homeowner maintaining concentration on themselves, able to know in advance whether the person about to enter is good or bad because they have already seen before opening the door. If it is a bad person, they will not be allowed in.

This is a very interesting metaphor and in ancient days, it is also known as the Buddha’s mansion. We learn to regard our body as a temporary temple or a mansion. The Buddha nature or the potential for enlightenment is within. The sanctity of this mansion is dependent on guarding against unwholesome factors from entering.

Unwholesome factors include philosophy, social opinions, trends, cultural beliefs, etc.

However, we have limited wisdom and it is difficult for us to establish a security protocol of our own invention. Therefore, we rely on Buddha Dharma for guidance. For example, the Buddha taught that killing and violence is bad. Therefore, we guard against influences that celebrate violence.

Practitioners are the same, capable of discerning good and bad causes through wisdom; observation and wisdom must unite. At first, one must have mindfulness, patience, and concentration to be steadfast. Once concentration is firm, there will be light, like an electric lamp or moonlight, able to prevent external objects from intruding.”

Once we start practicing, we are taking over the wheel of the car, or guarding against bad intruders. As we continue with our practices, the protection against unwholesome intrusion becomes more refined. And this result in a pureness in our minds.

Our minds become more centered and composed. It calms down and is no longer carried away by those intruders. When that happens, we will experience an internal illumination. Meditators report of a “brightness” or a “dawn”.

“Practicing meditation according to the Buddha’s teachings alone is not enough; purity of morality is also required. Even just observing the Five Precepts and embracing chastity is like possessing a boat capable of crossing the sea of suffering to reach the other shore. But without the Ten Wholesome Paths of Action or the completeness of the Ten Paramitas, it is like a boat without oars. No matter how many times you meditate with your eyes closed, you cannot attain the true fruit, because without moral purity, it can be said that it is a waste of time.”

Finally, this advice tells us the interrelation between our conduct and our meditation practice. The various ways we uphold our morality help strengthen or condition our minds to be wholesome. In that manner, we also need to practice wholesome actions, speech and thoughts. Everything will come together to support the evolution toward enlightenment.

May all be well and happy.