33. True Unity Lies in the Mind
By Luang Pu Thate Desaraṅsī
July 31, 1985
Tomorrow marks the beginning of the Rains Retreat (Vassa). Observing the Rains Retreat is a tradition and custom for monks. When the rains come, one must stay in a fixed place and abide there. We must study, learn, practice, and follow various duties. That is, when we stay in one place, we must engage in study and learning, and we must also practice. Some say that one can study the scriptures (pariyatti) without needing to practice, and that only when there is no more study can one then practice. That is not true. The Buddha never taught that. He taught both study and practice. Study – called pariyatti – should be done together with practice. That is what accords with the Buddha’s teachings.
We have been doing this for many years, for a long time now, and have seen no problem. Those who meditate are still doing well as before. Those who wish to do good, who meditate well, are still doing well as before. As for studying and learning, one can study and learn, and that is still better than those who are determined to practice only on one side. That is just their own laziness and indolence – those who make the excuse: “Study first, get that done, then later go and practice.” But they just keep on studying without ever setting their mind to it, and they don’t practice either. It is nothing but an empty excuse.
During the Rains Retreat, we must be harmonious and united. We have ordained because of true unity. We do not ordain alone. Ordination requires a community of four or five monks or more, acting together in unity. It is not like laypeople giving birth, where a husband and wife can do it alone. For a monk to be born, to become a monk and part of the Saṅgha, a community of five monks or more is required. This is called ordination by spoken motion – ordination by voice, by the formal act with a motion and the fourth proclamation (ñatti-catuttha-kamma). Only after this formal act does one become a monk. This is the beginning of becoming a monk.
Now, having become so, whether we go together or dwell together anywhere, we must be harmonious, united, and reconciled with one another. We must have empathy and sympathy for each other, show loving-kindness and compassion, feel pity and support for one another. It is difficult to make our thoughts and ideas go in the same direction – people from different places, different parents, coming together – it is hard to achieve. But no matter how difficult, we must make the effort to reach an understanding, for that is how we find happiness.
But if we quarrel, argue, and dispute endlessly, with differing views going in separate directions, and our practices also go in separate directions, then we will suffer, be troubled, and find fault with one another. That is not unity. That is not unity. True unity must be directed toward practice in the same way, with the same thoughts and views, going in the same direction. Even if there are some differences, we aim for the same Dhamma-Vinaya. That is what makes unity possible.
True unity lies in the mind, not in the body. The mind intends and aspires for the group to be happy and at ease, for the group to gain knowledge and understanding in order to be reconciled, and to bring thoughts and views into harmony.
If initially some do not agree, let it be. Set it aside for the time being. But the intention and aspiration to bring views into oneness and harmony – into harmony with the same Dhamma-Vinaya – must be accompanied by effort. As for ourselves, we may think, “What I think is correct,” but others may not see it as correct. Others may understand, “What I think is correct,” but we may not agree. Naturally, then, there will be no reconciliation. But as for those thoughts and views – what is right and what is wrong, what accords with the Dhamma and Vinaya – take the Dhamma-Vinaya as your authority. Do not take your own thoughts and opinions as your authority.
And in order to think correctly in line with the Dhamma, the mind must first be calm. Let the mind be calm and tranquil first. Only then can harmony be achieved, only then can we come together. If the mind is not calm, harmony will never be achieved. No matter what you do, you will never be reconciled. Therefore, be careful about this. Be most careful. Make the mind even and composed first. Do not go about finding fault with one another. Then, make an effort, establish a mind of loving-kindness, wishing each other well, and then talk. That is when harmony is achieved.
As for all the various thoughts and opinions, let them go. No matter how many differing thoughts and opinions there may be, once you establish the mind in this way, they will soften and come together by themselves. They will all dissolve. If not, they will never dissolve. Views will remain fixed in their same positions, and no matter how much you talk, there will be no agreement. This is the way to achieve blessing – to achieve unity. You must do it this way.
Whether there are few monks or many, this is how it must be. Do not find fault with one another – that is not good. Take the Dhamma as your measure. We practice the Dhamma. Taking the Dhamma as the most important thing – how is our practice? Do we use the repetition of "Buddho", or "Sammā Arahang", or something else – mindfulness of breathing, mindfulness of death – taking that as our firm foundation? Or contemplation of the body (kāyagatāsati) – taking that as our firm foundation? Contemplate arising and passing away. Contemplate the unattractive and repulsive. That is what is important, that is the true Dhamma.
As for external things, set them aside first. Come and contemplate the Dhamma first. Then, afterward, contemplate the external. Only then will you be able to proceed. Only then will you be able to harmonize. If not, you will never harmonize. That is enough.