73. Contemplation of Kammaṭṭhāna
By Luang Pu Thate Desaraṅsī
May 5, 1989
We are called "kammaṭṭhāna practitioners." We come to practice in this way, to practice in this same manner, and that is what it means to be kammaṭṭhāna practitioners. What is the measure of kammaṭṭhāna? Eating one meal a day, eating from the alms bowl, dwelling in the forest as a practice — these are the external measures and indicators.
Kammaṭṭhāna means "the foundation of stability." If there is no stability, there is no foundation. The various external activities that people do, that they sincerely intend — those come from that same principle. But we are not doing external work like laypeople. We are doing the work of the religion — in terms of virtue, concentration, and wisdom — making it firm, making it stable. That is why it is called kammaṭṭhāna. Observe yourself: what is the measure of what you are doing right now? Is it already kammaṭṭhāna? What is lacking? Keep yourself alert at all times. If you don't think, don't contemplate, don't investigate, you won't know anything.
In contemplating this "kammaṭṭhāna," you can use anything. Just make it stable. Whether you use buddho, mindfulness of breathing, or mindfulness of the body — they are all the same. Or as some say, "rising, falling," or sammā arahaṅ — all are for the purpose of establishing stability, making it firm and steady. When the mind becomes firm and steady, then it is all kammaṭṭhāna. If the mind is not firm, it is wavering. Seeing someone say this or that method is good, you chase after it, grabbing at this and that, and in the end you don't get to taste anything at all. Finally, everything falls apart. Kammaṭṭhāna breaks. Kammaṭṭhāna is just one thing. When we contemplate anything, first establish stability and contemplate that one thing alone.
Samatha means tranquility. First, genuinely make it tranquil. Then you will understand: what is samatha like? What is vipassanā like? But if we haven't even attained tranquility, we cannot go around criticizing that tranquility does not give rise to wisdom. So, develop that tranquility, cultivate it abundantly. Once you have it, let it be present continuously, both day and night. If you can't get it during the day, then get it at night. If you can't get it for a whole day, then at least get it once in a day — that would still be good. Some people have never attained concentration even once since their ordination. Then how can they be kammaṭṭhāna? Kammaṭṭhāna that is unstable is not your own. Intend to contemplate your own self. Don't go looking elsewhere. Once you contemplate within yourself, you will see your own self, and then you will have to gain knowledge. Contemplating one thing, knowledge must arise right there.
Contemplate one thing — what? You can contemplate the body, or contemplate arising and passing away. When we contemplate one thing, knowledge must arise. If you take up everything, it all becomes diffuse; you can't grasp anything. But if it's one thing, then you must know. Contemplate that one thing, and you must know. Contemplate the elements themselves, the unattractive, the repulsive — it's all the same thing. If you don't hit one spot, you will certainly hit another. You will see it clearly. Because you lack concentration, you don't see it. Contemplation then just becomes tiresome. There is no basis, no foundation. So I say that those who practice kammaṭṭhāna must practice it truly, genuinely. You must contemplate down to one thing alone. Whether it becomes tranquil, whether it becomes samatha or concentration, it doesn't matter. When you contemplate and investigate, when you contemplate the reasons and the story — that one thing — the arising and passing away, the ending and decaying of the conditioned body, will appear. You will feel a sense of spiritual urgency and disenchantment towards yourself — towards having obtained what is not good, what is impermanent, a mass of suffering.
Some people say, "I don't see suffering." You are living with suffering, every day and night — how can you not see it? Why don't you contemplate? Standing, walking, sitting, lying down — changing postures — all of these are simply changes to relieve suffering. Living, eating, sleeping — all of these are simply changing postures to relieve suffering. Minor aches and pains, called vedanā, are constantly present. Headaches, fevers, chills, illnesses of various kinds — all of these are nothing but suffering. When you contemplate down to one thing, you see it. You see it right in yourself. No need to contemplate anywhere else. Only then is it genuine kammaṭṭhāna. If you just go through the motions of kammaṭṭhāna, you won't know where the kammaṭṭhāna actually is. If you want to be a true kammaṭṭhāna practitioner, then contemplate down to one thing, as I have said.