The heart of meditation is the mind

You don’t need to press your hands together. Doing so for an hour would be tiring. While listening to Dhamma, we compose our mind. Long ago, I went to meditate with teachers at their temples. My younger friend and I would always go to visit meditation teachers together. When he meditated, when his mind converged into Samādhi, he liked to sit leaning against wall, when his mind converged, his legs would spread and his body would tilt back and forth. And people would criticize. And the teacher would say, “Hey, don’t criticize him. His body isn’t straight, but his mind is perfectly correct.” His posture was unique in his own way.

Therefore, the heart of meditation is ‘the mind,’ we need to train it. The mind is Anattā (non-self), so we can’t order, force, or control it. However, the mind, by nature, can be trained. There are 2 trainings for the mind. One is to train the mind to be calm and rooted in awareness. The other one is to train to mind to be wise to attain wisdom. Calmness meditation is the training of Samādhi. People who can practice Samādhi correctly are not many. Most people don’t know how to do the Sammā Samādhi (right Samādhi). They can only do Micchā Samādhi (wrong Samādhi) – they get either drowsy or stressed, any one of which is useless. While meditating, we need to have mindfulness the whole time.

All kinds of meditation are meant to train the mind

Thus, in meditation, we need to have mindfulness to govern our practice at all times. When we lose mindfulness, we’re not practicing – this was taught by Venerable Luangpu Mun. “With mindfulness, we’re practicing. Without mindfulness, we’re not practicing.” If we meditate aiming for calmness and we get drowsy and lose self-awareness – that can’t be called meditation. Instead, it’s a state of being lost. We need to train step by step. Meditate with any meditation object. The key is ‘the mind.’ When it’s calm, it’s the mind that’s calm. When it’s restless, it’s the mind that’s restless. Thus, while meditating, don’t neglect the mind.

To practice calmness meditation, meditate with any meditation object that you’re comfortable with, and be aware of your own mind. As for me, I’m comfortable with breathing in, reciting ‘Bud,’ and breathing out, reciting ‘Dho.’ My mind likes it. Doing so, the mind feels at ease and calm. At first, I didn’t quite understand the meditation principles. When I practiced breathing in, reciting ‘Bud,’ and breathing out, reciting ‘dho,’ the breath would subside, and the light would appear. Then, my mind would sink and focus on the light, and it would wander out to see external things. I didn’t know whether what I saw were real, but I really saw them.

Later on, as I kept on practicing, I learned that it was futile for the mind to wander out, following the light. It’s like we’re watching a movie – when the movie is finished, you get nothing out of it. Another thing is when the mind wandered out, sometimes I would see angels, heavens, etc. The mind was not afraid of these things. However, it crossed my mind that if I could see angels, then I could definitely see ghosts! Since I was a kid, I was so afraid of ghosts, even though I had never seen them. I knew that the mind would see these things when the mind wandered out, following the light. Thus, from then on, I would not let the mind wander out.

When we’re with the light… If we can’t meditate to the point where the light appears… For example, if we practice mindful breathing, stay with the breath, don’t sink into the object of meditation. Suppose that we see light, if we sink into the light, soon metal images will appear. If we practice being mindful of rise and fall of abdomen, don’t let the mind sink into the abdomen. If we practice walking meditation, lifting a foot up and letting it down, don’t let the mind sink into the foot. If we practice being mindful of rhythmic hand movements, don’t let the mind sink into the hands. Be aware of our own mind. When the mind is about to move, be aware of it. As for me, when the light appeared – the breath subsided and the light appeared – the mind would move towards the light, then I recognized it. As I was aware of it, the mind wouldn’t move and it became rooted in awareness.

We can apply this principle to all kinds of meditations. For instance, if we observe rise and fall of abdomen, when the mind moves to the abdomen, recognize it. If we practice rhythmic hand movements, if the mind moves to the hand, recognize it. While we’re breathing out and in, if the mind moves to the breath, recognize it. Or if we practice reciting ‘Buddho’ and the mind escapes to think something else, recognize that the mind has wandered off. When I practiced and came to understand this, I knew that whatever object of meditation can be used – nothing is better or worse than anything. Just use the one we’re comfortable with. The important thing, the heart of the practice, is to be aware of our own mind. For instance, while breathing out and in, if the mind moves to the breath, recognize it. If the mind escapes to think, recognize it. If we practice being mindful of rise and fall of abdomen, when the mind moves to the abdomen, recognize it. When the mind escapes to think, recognize it. If we practice rhythmic hand movements, if the mind moves to the hand, recognize it. If the mind escapes to think, recognize it. While walking in meditation, if the mind sinks into the foot, recognize it. If the mind escapes to think, recognize it.

The heart of the meditation is to be aware of our own mind. Whatever object of meditation are the same – nothing’s better or worse than anything. It depends on your skill. Use meditation object you’re skilled at. The important thing is to be aware of our own mind. If not, the mind will be lost. Suppose that we see light and our mind wanders into the light, soon mental images will appear or we’ll be fooled by defilements. Thus, in practicing, don’t neglect the mind. The mind is most important. The mind is the chief, the master, the principal of all Dhamma. Whether one is good or bad depends on the mind. Whether one is suffering or not depends on the mind.

Thus, all kinds of meditation are meant to train the mind. At first, we practice Samatha (calmness meditation) so that we can be aware of our own mind – not aiming for calmness. Calmness is nothing; it’s easy. If we are aware of our own mind, the mind will be calm by itself – we don’t need to do anything. When the mind escapes to think – recognize it. Then, the mind will be instantly rooted in awareness and become calm. Thus, in practicing Samatha and Vipassanā, don’t neglect the mind. While practicing Samatha, be aware of the mind. While breathing, if the mind escapes to think, recognize it. If the mind focuses, recognize it. Suppose we’re good at mindfulness of breath, keep practicing and the mind will gradually become rooted in awareness. When it escapes, recognize it, over and over. This is important. Eventually, the mind will become rooted in awareness – it’ll become the joyful awakened Knower. At this stage, the mind is in the correct Samādhi.

Samādhi means no drowsiness nor losing self-awareness. ‘Samādhi’ denotes mental stability. By relying on mindfulness to recognize not-rooted-in-awareness mind, the stability of the mind will occur by itself. How are we aware of not-rooted-in-awareness wandering mind? When the mind escapes to think, recognize it. When the mind escapes to sink into, to focus on, or to attach to, the meditation object, recognize it. By being aware of the mind, when the mind wanders off to think, recognize it. When the mind wanders off to focus, recognize it. By recognizing the mind, we’re practicing mindfulness. We need mindfulness to govern our practice. Don’t let the mind become off and drowsy; don’t lose self-awareness, or mindfulness. Otherwise, it won’t work – it’s Micchā (wrong) Samādhi.

Thus, when the mind wanders off, recognize it. When it’s off again, recognize it again, over and over. Then, our mindfulness will get stronger. The moment where the wandering mind is recognized, the Samādhi will arise automatically. At first, the Samādhi only happens briefly – only one mind moment. Then, the mind will wander off again. Then, recognize it again. Wander again, recognize again, over and over. Eventually, the mind will gradually become powerful – the mind will be rooted in awareness. They use the term, ‘stable and luminous sphere.’ Actually, there is no sphere. The mind takes no shape or form. But that’s how it feels. It’s stable and luminous, without intention. Don’t forget these words, ‘without intention.’ If there’s intention, the mind won’t be rooted in awareness. Instead, it will be stressed and unhappy. And if the mind is unhappy, Samādhi won’t arise.

Therefore, keep meditating on an object, in a relaxed manner. It doesn’t matter if it’s calm or not. But when the mind isn’t calm, if the mind escapes to think, recognize it. If the mind sinks and focuses on meditation object, recognize it. Eventually, the mind will be rooted in awareness automatically. When it is rooted in awareness frequently, it feels like we have self-awareness all day. That means, the mind has become powerful. Let alone lay people, even some monks living here with me took months before they could get their mind to become powerful. If the mind isn’t powerful, don’t talk about Vipassanā. Don’t rush to Vipassanā. Train the mind to become powerful and rooted in awareness first. When the mind is still feeble and powerless, when it’s still lost wandering here and there, how can we cultivate wisdom?

Understanding of the mind or learning about the mind, and then we will attain Samādhi

The Sammā (right) Samādhi is the proximate cause of wisdom. Thus, we need to train the mind to attain the Sammā Samādhi. The Sammā Samādhi is calmness meditation with mindfulness. Without mindfulness, it’s not the Sammā Samādhi – instead it is Micchā (wrong) Samādhi. Thus, when we meditate – we need to practice every day; there’s no such things as free lunch or luck; we need to practice – practice with whatever meditation object, and keep being aware of our own mind. How? When the mind escapes to think, recognize it. When the mind sinks and focuses on meditation object, recognize it. That’s all. That’s the tactic. Meditate and be mindful of the mind. Don’t meditate and only be aware of the meditation object – doing so, you’re still very far away from success.

For instance, we practice mindfulness of breath, and we enjoy being with, and cling to, the breath. No matter how many years you practice, you won’t go anywhere. Or if we practice mindfulness of abdomen and our mind sinks in the abdomen, no matter how many years you do, you won’t go anywhere. Because we’re not aware of the mind that the mind has wandered off already. Thus, practice Samādhi – you must practice every day; told you, nothing comes for free. If we want the mind to be rooted in awareness and powerful enough to cultivate wisdom, we must practice every day. Practice on whatever object of meditation that we’re comfortable with, then be aware of our own mind. For instance, breathe in, recite ‘Bud,’ breathe out, recite ‘Dho,’ and when the mind escapes to think something else, recognize it. Breathe in, recite ‘Bud,’ breathe out, recite ‘Dho,’ and when the mind sinks and focuses on the breath, recognize it. Practice in this way. You can use any meditation object, but apply the same principle.

Thus, in the lesson of Samādhi, the Buddha called it, ‘Citta-sikkhā’ (training in higher mind; Samādhi), or its full term is ‘Adhicitta-sikkhā’ – we need to add ‘Adhi’ as a prefix. ‘Adhicitta–sikkhā’ means to train the mind in a great way, i.e. in a resolute manner. Then, we will attain Samādhi. As suggested by the name, it’s about understanding of the mind or learning about the mind, and then we will attain Samādhi. Upon hearing me talking about the mind, some people may argue saying, “Hey! No, we must meditate on the body first.” Well, they’re right. Such as, mindfulness of in and out breath is meditation on body. Mindfulness of rise and fall of abdomen is also meditation on body. However, if we don’t get to the heart of the practice, we won’t go anywhere. We might just get drowsy and see this and that.

The heart of the practice is the mind. Thus, practice meditation on an object, any object, regardless of whether it’s calm or not, and keep being aware of our own mind. Restless mind is the mind that wanders to mental objects, such as wandering to think, wandering to sink in the object of meditation, and then the mind becomes dull and stays like that – that is, the mind isn’t truly calm. At the moment we recognize that the mind has wandered off, calmness will arise briefly – for only one mind moment. Practice often, until self-awareness arises in high frequency. I teach this method, because we can’t do Jhāna. Most people can’t do Jhāna, so they need to use the method I teach. Keep growing the momentarily Samādhi. Once the mind has become powerful enough, it will become rooted in awareness and luminous. It’ll feel like the mind that is in Upacāra Samādhi (Access Concentration), that is, being rooted in awareness and luminous.

From small beginnings, it’s like to keep dripping water into a jar, drop after drop; eventually, the jar will be full. In the same way, the mind will become powerful, rooted in awareness, and luminous. At this stage, we can use this mind to cultivate wisdom. If the mind isn’t rooted in awareness, don’t talk about wisdom cultivation – it can’t be done. If the mind still wanders back and forth, or feeble – it won’t work. Thus, don’t neglect what I teach. Every day, practice meditation, and be aware of our own mind. When the mind wanders to think, recognize it. When the mind wanders to focus, recognize it. Eventually, we will attain the mind with the right Samādhi.

Actually, there’s another method, but people these days can’t do it, that is, to do Jhāna. When the light appears and the mind contemplates the light, there’s applied thought – this is called, ‘Vitakka. ‘ Also, the mind clings to the light – this is ‘Vicāra.’ Then, Pīti (rapture) arises, Sukha (pleasure) arises, and Ekaggatā (non-dual factor; non-scattering) arises – the mind doesn’t scatter or get distracted – it doesn’t think about this and that. Rather, the mind is in one-pointedness concentration. Then, as the level of Samādhi and mindfulness increases, the mind would see that the mind contemplating the light, clinging to the light, is a burden, then the mind lets go of the light and reverts back to the Knower Mind, which arises in the second Jhāna, and remains throughout the third, fourth, fifth, sixth, seventh, and eighth Jhāna – this is only for Buddhist meditation.

As for non-Buddhist meditation, even though they can access up to eighth Jhāna, they don’t have the Knower Mind. Some people can access non-form Jhāna, such as loving-kindness meditation – doing so, no matter how long, light will never appear. To do Brahmavihārā meditation, there’s no Pañibhàga nimitta (counterpart sign; conceptualized image), nor glowing sphere of light. As one keeps doing loving-kindness meditation, eventually the mind will completely dwell in emptiness – it’s empty, luminous, but no Knower Mind. The mind dwells in emptiness, and so this is called, ‘Ākāsānañcāyatana (infinite space).

If we’re adept in mind observation, we can directly access the mental state of emptiness, that is, Ākāsānañcāyatana – this is the shortcut. Once we dwell in emptiness, we will see that the mind contemplating on the emptiness is a mental burden, then the mind will let go of the emptiness, and revert back to observe the mind. It will see a mind arises and ceases, and a Knower Mind arises and ceases, and another Knower Mind arises and ceases, repeatedly, one after another – this is called, ‘Viññāṇañcāyatana’ (infinite consciousness). This is the second non-form Jhāna – it’s the sixth Jhāna, but the second non-form Jhāna.

By seeing mind arise one after another, repeatedly, as a burden, one then let go of such state. At first, one lets go of the light, then the counterpart sign, then the emptiness, and then the mind – one then clings to nothing. This is the third non-form Jhāna called, Ākiñcaññāyatana or infinite nothingness. Eventually, the consciousness becomes weaker, and only slight self-awareness remains – but you don’t lose awareness completely. If you lose awareness completely, you’ll become non-percipient beings (Asañña satta). If one still has slight self-awareness, this is the forth non-form Jhāna, called ‘Nevasaññānāsaññāyatana’ (neither perception nor non-perception). Regarding this, Venerable Śāriputra stated that, “If one is adept in mind observation, one can cultivate wisdom in Nevasaññānāsaññāyatana. If one isn’t adept in Jhāna or mind observation, one can’t cultivate wisdom in non-form Jhānas.” Because in non-form Jhānas, there is only mind, and no body.

This method is difficult. For us, when the mind withdraws (from Jhāna) – if it’s Buddhist meditation, one will have the Knower Mind, which has been attained since the second Jhāna, and remains all the way to Nevasaññānāsaññāyatana – then one can cultivate wisdom. But if it’s non-Buddhist ascetic meditation, it’s just calm. And when one withdraws from Jhāna, all defilements will come back, same as before. Because the one that kills defilements isn’t Samādhi.

Train the mind to attain wisdom by practicing Vipassanā

Samādhi can’t kill defilements, but it can only suppress them. The one that kills defilements is wisdom – only wisdom can kill defilements. Even mindfulness can’t kill defilements. When defilement arises, mindfulness cognizes it – that is, defilement is captured, but we don’t actually pounce on it. When mindfulness arises, it cognizes, i.e. when defilement arises, mindfulness cognizes it immediately, then the mind becomes rooted in awareness. Then, wisdom will cut off the defilement. Thus, the one that washes away defilements is wisdom.

That’s why the Buddha said, “One is purified by wisdom.” Not by mindfulness, Samādhi, precepts, or generosity, but by wisdom. To train the mind to attain wisdom is to practice Vipassanā. When we attain the mind that is rooted in awareness, prominent Knower Mind, we can truly do wisdom cultivation. How do we cultivate wisdom? As we see that the mind is rooted in awareness, that the body is moving in this way, that the body is being seen, that the body and the mind are separate things – this means we can separate between form and non-form already. Some people may say form and non-from separation is such as rising abdomen is one thing, and falling abdomen is another thing. That isn’t form and non-form separation. Rather, it’s separation between form and form – no non-form. Or when walking in meditation, they say lifting foot and moving foot are separation between form and non-form. No. All of these are form and form.

For form and non-form separation, there must be non-form. Non-form in this case is the mind – the Knower Mind. Therefore, when we have the Knower Mind, it won’t be difficult to do form–non-form separation. If we don’t have the mind that is rooted in awareness, awakened, joyful, Knower Mind, if we don’t have powerful mind, we can’t do form–non-form separation – or we can do it with difficulty, that is, they separate briefly then they unite again. Thus, don’t neglect – we must practice meditation on an object, then be aware of our own mind. We don’t aim for calmness, happiness, or goodness. But while practicing, keep being aware of our own mind. Eventually, we will attain the prominent Knower Mind.

I’ve been practicing Samādhi since I was a child, and I’ve attained the Knower Mind since then – the automatic Knower Mind. When I met Venerable Dune, I was 29 already. I began to do mind observation by separating things out – and then, I re-met the Knower Mind! So, I knew by then that there are 2 ways to bring about the Knower Mind. One is to do deep Samādhi, and the other one is to practice a kind of object meditation and then when the mind wanders off, recognize it – when it’s off to think, recognize it; when it’s off to focus, recognize it – then, we will attain the Knower Mind. I could practice with ease, because I have already had the Knower Mind. As for us, we have thinker mind or lost mind – so we can’t really meditate. We need to practice. Nothing comes for free. We have to train. There’s no such thing as fluke. The words ‘coincidence’ and ‘luck’ don’t exist in Buddhism. Some may say, “Oh…it’s my lucky day; it’s a sheer fluke that I practice well today.” There is no good luck or bad luck.

Everything happens due to causes. No good fortune nor ill fortune. All things arise due to causes and conditions. No good luck, good fortune, or ill fortune. No. ‘Kroa’ (=planet; luck) is what we call planets. Good ‘Rerg’ (=sun; auspicious time). Bad ‘Rerg.’ Rerg is the name of the star. The sun. Planets. What could stars possibly do anything to human? We just need to have a strong heart and are determined and confident in our goodness, stars can’t do anything to us. Thus, no need to worry. Some people – when they plan to ordain, they need to find ‘Rerg’ (auspicious time) for ordination. After ordination, they become monks in this temple. That’s okay. I don’t mind the auspicious time for ordination. But if they still need to find auspicious time to leave monkhood, I will chide them, “Oh… You’ve been with me for a long time, and foolishness can’t be cured still!” Auspicious time is not Buddhism.

It’s the mind that’s important. At the beginning of practice, we need to train the mind to be rooted in awareness – that is, to gain self-awareness. When the mind is rooted in awareness, we can practice aggregate separation – that is, initial level of wisdom cultivation. There are 2 levels of wisdom: initial level and Vipassanā level. In initial level of wisdom, we see that the body is one part and the mind is another part, happiness or suffering is one part and the mind is another part, or good or evil is one part and the mind is another part. So, we separate the five aggregates out, over and over. They can be separated. It isn’t difficult if we have the mind that’s rooted in awareness and powerful – it will feel that the body is not us, but it’s being known and it’s not the mind. We will see that they are separate entities. Each aggregate will separate out.

Seeing each aggregate separate out, we are ready to progress to Vipassanā. We will see that each aggregate, or each phenomenon, arises, exists, and ceases – at this stage, we’ve progressed to Vipassanā. We will see that happiness arises, exists, and ceases, and that it’s a thing to be known. We see it arise, exist, and cease, just like watching a drama series – we see that lead actress comes and goes, that lead actor comes and goes, that villain comes and goes, and that envious character comes and goes. We just keep watching and see that everything comes and goes – that is, we’ve progressed to initial level of Vipassanā already. It’s just initial level of Vipassanā as usually our Samādhi power isn’t strong enough.

When doing Vipassanā, don’t neglect Samādhi

For those who have trained until the mind becomes truly powerful, especially those who’ve done Jhāna, their mind will be powerful and can pass this stage of defilement of insight with ease. However, if we train by recognizing when the mind is lost repeatedly, our Samādhi won’t be powerful, well, a little – that is, it’s powerful briefly. It’s like our battery is of poor quality – after charging, it drains fast. For those people who practice Jhāna, their battery is good, it’s powerful with long battery life. If we can’t do Jhāna, just practice a kind of object meditation, and be aware of the mind. Then, we will gain energy, that is, the mind will become rooted in awareness – then just quickly separate the aggregates out.

The body is one part. Happiness or suffering is another part. Good or evil is another part. The mind which is the Knower is another part. Separate them out in this way. Then, we progress to Vipassanā. That is, as we separate good/evil from the mind, we will see that the wholesome mind arises and ceases, and the evil mind – greedy mind arises and ceases, angry mind arises and ceases, lost mind arises and ceases. This means we’ve progressed to Vipassanā already. Seeing each Dhamma phenomenon arise and cease, over and over, means we begin doing Vipassanā. However, if our Samādhi power isn’t strong enough, when seeing the rise and fall, the mind will sink into the phenomenon that rises and falls – the mind isn’t rooted in awareness, nor is it the Knower. Instead, it sinks into the phenomenon that arises and ceases. And when it ceases, the mind becomes empty and bright – that is, we are fooled by the defilement of insight!

Why? Because the mind has wandered off but we’re unaware. Such as, the mind becomes bright and empty. Mostly, those who practice mind observation will experience the defilement of insight called ‘Obhāsa’ (Illumination). There are 10 defilements of insight, which you can google it. All the 10 defilements of insight arise from the same cause – that is, when doing Vipassanā, seeing phenomena arise and cease, your Samādhi isn’t powerful enough and so the mind wanders off to the phenomenon. For instance, when seeing angry, if your Samādhi isn’t strong enough, the mind will wander off to the anger. Then, the anger will move away and vanish. As a result, the mind gets stuck outside and we’re unaware that the mind has wandered off and becomes bright, empty, and relaxed outside.

Not only do the students who study with me experience the mind that is not rooted in awareness, but I also used to experience the mind that is not rooted in awareness. I saw anger. I was irritable type of person. I saw anger arise in the middle of the chest. Previously, when I recognized it, it ceased right away. That day, I wanted to do an experiment to see if I just recognized it lightly, not vigorously, what would happen? As a result, the mind wandered and attached to anger – it didn’t destroy anger – it only lightly attached to the anger. Then, the anger wandered off, and I was unaware, because the anger and my mind wandered off together – so I wasn’t aware of it.

It’s like we fall into water. Water keeps flowing. We see a log floating nearby. We are floating in the water – we and the log are floating and going together. So, we wouldn’t notice that the log is faring, because we and the log go together. In the same way, the mind and the anger are attached to each other, so they wander together, and we are not aware of that. And when anger ceased, the mind was already out. The mind has wandered out and I was unaware. As a result, the mind became bright and empty. And when I thought of whatever Dhamma, I would know everything about it – how many categories, subjects, each subject, each topic – I can see relation of each Dhamma element. As a result, my mind was heavy and tight – that was another kind of defilement of insight, that is, too much wisdom. Too much wisdom doesn’t necessarily mean good, if it’s wisdom without mindfulness to govern it, and without Samādhi either. Thus, it became defilement of insight. And it fooled me – I thought I knew everything, this, that, and the other, but I wasn’t aware that I was actually lost.

Thus, when doing >, don’t neglect Samādhi. Every day, we need to set aside time for Samādhi – i.e. to practice meditation and be aware of the mind that wanders. Practice in this way every day. It once happened to me that my mind wandered out and dwelled in emptiness, and it stayed like that for more than a year – it felt relaxed as if there were no defilements. In fact, I was blissfully unaware of the defilements. One day, it occurred to me that, “Eh, The Buddha said the mind is impermanent; but why does my mind seem permanent? The Buddha said the mind is suffering; why is my mind happy? The Buddha said the mind is non-self (uncontrollable); why can I control or force the mind? Where did I go wrong?” So, I investigated to figure out what I did wrong. I didn’t think that the Tipitaka was wrong. Some people, when they practice and experience something that isn’t stated in the Tipitaka, they say the Tipitaka is incomplete – it misses something. These people are crazy – egocentric!

As I saw that my condition was inconsistent with the Tipitaka, I extensively investigated myself, “where did I go wrong?” But I couldn’t figure out what was wrong. The mind was empty, bright, and relaxed; and it stayed like that. One day, I went to Baan Taad Forest Monastery to pay reverence to Venerable Luangta Maha Bua. Back then, not many people would go to see him. Mostly, people would go to Hin Mak Peng Temple. Venerable Laungpu Mun had 3 generations of disciples. For senior-generation disciples, Venerable Luangpu Sing Kantayakamo, Salawan Temple, was like a leader of disciples. Next to Luangpu Sing’s generation – the mid-generation, Venerable Luangpu Thate Desaransi, Hin Mak Peng Temple, was like a leader for this generation. As for junior-generation, Venerable Luangta Maha Bua was the leader.

At that time, Venerable Luangpu Thate was still there, and mostly people would go to see him. I would also go to see him at Hin Mak Peng Temple. However, whenever I had time, I would also visit Baan Taad Forest Monastery. I felt Venerable Luangta Maha Bua was extraordinary – a very good monk. So, one day I went to visit him to ask questions. He was about to have breakfast; I asked, “Meditation master taught me to observe the mind and so I practice observing the mind. But I don’t know why it doesn’t progress.” He turned to look at me – a quick turn. And he said, “Saying you’re observing the mind, but you can’t really see the mind. You must believe me. I have passed this experience on my own. This is important. Nothing is better than reciting.” I bowed to him and moved backward to sit nearby – just about more than a meter away. He was having breakfast, and I sat leaning on the balcony railing nearby. Then, I started the reciting practice of the word ‘Buddho.’

He told me to recite ‘Buddho,’ so I recited ‘Buddho, Buddho,..’ over and over. However, my mind didn’t like to just only recite ‘Buddho,’ so the mind became uncomfortable. Then, I thought, “why did he tell me to recite? Reciting is Samatha (calmness) meditation. So, I should practice Samatha.” The truth was, I’d been doing wisdom cultivation continually and completely neglected Samādhi – and that caused the problem. My Samādhi wasn’t strong enough. Realizing that, I practiced breathing in, reciting ‘Bud,’ breathing out, reciting ‘Dho’ – I meditate on the object that I’m comfortable with. After a few breaths, the mind converged. And I almost wanted to give myself a knock on the head – I was fooled by the defilement of insight for about a year. It was such a little problem. That is, if our Samādhi wasn’t strong enough, then the defilement of insight would fool you!

Thus, it’s very important that we must practice Samādhi every day – if you’re my disciples. Don’t be restless. To practice mind observation, if your mind is very restless, you can’t observe the mind, or you’re just talking nonsense. The mind must be rooted in awareness and luminous. I don’t want to use the word, ‘luminous’ but it feels like it. It doesn’t feel like ‘I’m very good’ or anything. But it feels like the mind is powerful. The mind itself takes no form – no spot, no sphere. As we keep on practicing, wisdom will arise. The correct knowledge, the correct understanding, will arise. It will be seen that all kinds of formations – e.g. happiness, suffering, good, evil, form, or non-form – are just kinds of formations. Sometimes, it concocts good. Sometimes, it concocts evil. Sometimes, it tries not to concoct by making the mind empty.

Nibbana is not emptiness that comes with chaos

Nowadays, people still teach about emptiness. They like to talk about emptiness. They heard that Nibbana is emptiness, so they like to talk about emptiness, as they’d like to blow smoke that they’ve experienced Nibbana, but they just talk the talk but don’t walk the walk. Their mind isn’t empty. Emptiness we know is the kind of emptiness that comes with chaos. Soon, it becomes empty; and soon it becomes chaotic, over and over – this isn’t the real thing. Hearing the word ‘emptiness,’ some people like to talk about emptiness – they just recite teachers’ teachings or Tipitaka – and they talk and talk. Those without mindfulness or wisdom would believe them, thinking this person must be an Arahant for sure, because he talks about this level of Dhamma: Nibbana has no sun, moon, earth, water, fire, wind, night, day, going, coming, birth, arising, etc. Many words to describe Nibbana that they recite by heart.

How do we tell whether they are real? It’s easy. Observe if they keep precepts. Some might not keep precepts, they’re just good at reciting by heart. Don’t believe them. These days, people like to appoint this and that person as Arahant. Don’t believe them so easily. Thus, talking about ‘emptiness,’ we need to see what kind of emptiness it is. If it’s the emptiness that comes with chaos – that kind of emptiness was the same as my mistake. That is the kind of emptiness that comes with chaos – it’s not the real thing. If we incline the mind to be empty or to enter non-form Jhāna, this kind of emptiness is called ‘Āneñjābhisaṅkhāra’ (imperturbable kamma-formations). Ābhisaṅkhāra means kamma-formations. There are 3 kinds of kamma-formations. Puññābhisaṅkhāra means meritorious kamma-formations, or formations of good. For example, when we practice diligently, that is we concoct good – it’s a kind of formations. Morality, Samādhi, and wisdom are good formations. We need to create good formations, otherwise the mind would concoct evil formations instead.

Thus, at first, we need to create good formations first, but be aware that they are formations, such as formations of morality, Samādhi, and wisdom. To create Samādhi, when the mind moves, be aware of it. We create it; we make it happen, that is. Eventually, the mind will be rooted in awareness, but it exists only briefly and then ceases. You see, it has dual nature – i.e. it changes back and forth – so it’s unreliable. Thus, morality, Samādhi, and wisdom are unreliable – they are just good formations. Bad formations are such as formations of greed, anger, delusion, and so on.

Another kind of formation is Āneñjābhisaṅkhāra’ – that is, trying not to concoct any formation. By trying not to concoct any formation, they then keep talking about emptiness – this is emptiness, that is emptiness. In fact, these people dwell in the state of ‘Āneñjābhisaṅkhāra’ (imperturbable kamma-formations). Don’t be fooled. By hearing them talk about emptiness, you then think they are Arahant? No! It’s just ‘Āneñjābhisaṅkhāra.’ To really attain ‘Śūnyatā’ or the true emptiness, one must practice Samatha and Vipassanā, in a wise manner. ‘In a wise manner’ means having ‘Sampajañña’ (mindfulness and introspection/ clear comprehension) governing the practice in order not to be off the track. In practicing Samatha, we know what to do, what the objective is, how to do it, and its result. That is, to have a clear comprehension. Such as, in practicing Samatha, what is the objective? It’s for the mind to be energized in order to do Vipassanā.

In practicing Vipassanā, we must also have a clear comprehension – how to do Vipassanā: what to do, how to do, what’s result. That is, to have clear aims and objectives. We practice Vipassanā, so that the mind can see the truth of form and non-form. The truth of form and non-form is Tilakkhaṇa (Three Characteristics of existence). Two days ago, a monk asked me, “What should I do to see subtle phenomena? My friends can see subtle phenomena, but I can only see obvious ones.” I replied, “No need. Obvious or subtle phenomena equally demonstrate Tilakkhaṇa.” What we want to see is Tilakkhaṇa, not the phenomena. Mindfulness is the one that recognizes phenomenon arising, the mind is rooted in awareness, and Paññā (wisdom) sees Tilakkhaṇa.

Keep observing step by step. Vipassanā means seeing Tilakkhaṇa – it’s the Vipassanā-level wisdom. There are many levels of wisdom. Basic wisdom means one can separate between form and non-form. We are not talking about worldly wisdom. Here we only talk about wisdom from meditation. Being able to separate between form and non-form is basic wisdom. Seeing each form or non-form demonstrates Tilakkhaṇa is Vipassanā wisdom. Keep practicing, until the mind becomes equanimous. That is, happiness is impermanent, as is suffering. Good and evil are equal in terms of Tilakkhaṇa. This is the highest level of Vipassanā. After this, it will go through the process of supramundane wisdom – that is, the wisdom level that kills or uproots defilements. Supramundane wisdom only arises at the moment of the Noble Path – never in any other moment, but the moment of Noble Path.

Keep training, as I said. Practice meditation on an object, any object, and be aware of our own mind, until the mind becomes powerful. When the mind is powerful, we can separate the aggregates out with ease. Form is one part. Feeling is another part. Mental formation is another part. Mind is another part. So, we separate them out. Then, we will see that each phenomenon, each form, each non-form, arises and ceases. There’s nothing but Tilakkhaṇa – each of them demonstrates Tilakkhaṇa. So, in this stage of Vipassanā level, we don’t pay attention to forms or non-forms, but we focus our observation on Tilakkhaṇa. This kind of Samādhi is called, ‘Lakkhanupanijjhāna’ (characteristic-examining Jhāna). The mind is rooted in awareness – that is, Lakkhanupanijjhāna – and it can see characteristics or Tilakkhaṇa.

If the mind is calm and cling to one object – it’s called, ‘Arammanupanijjhāna’ (object-examining Jhāna). The mind is calm clinging to one object. ‘Aramma’ means object of the mind. Thus, with mindfulness, if the mind clings to an object, it’s calmness meditation. But if the mind becomes powerful and rooted in awareness and it sees Tilakkhaṇa, this is called, ‘Lakkhanupanijjhāna.’ That is, one can see the characteristics or Tilakkhaṇa. This can happen at many occasions, such as, when we practice until the mind becomes rooted in awareness, when we do Vipassanā and also, at the moment of the Noble Path, at the moment of the Noble Fruit. The mind is in Lakkhanupanijjhāna. At the moment of the Noble Path and at the moment of the Noble Fruit what do we see? We see Nibbana – at this moment, we see emptiness. And this emptiness isn’t like the emptiness we’re thinking about, not the kind of emptiness that comes with chaos.

Do you understand the practice principle? If not, then listen repeatedly. These days, it’s easy. Back when I went to learn with teachers, I couldn’t even use tape recorder to record their voice, nor could I take note. I had to listen attentively, try to remember, and put into practice.

When the people in the room heard Luangpor say ‘the people in the room,’ did you notice the mind awakening, as if danger was approaching? What will Luangpor do? I won’t do anything. I’ll just tell us to be mindful of our own minds and our Samādhi will increase. At basic level, by observing the mind we gain Samādhi. And when the mind has Samādhi, it can cultivate wisdom, which can be started with the body, the feeling, or the mind. Luangpor learned from Luangpu Dune. I have been meditating since I was a child. When I met Luangpu Dune, he told me to look at the mind, not the body, because he had a lot of insight.

When we went to learn the meditation from him, he didn’t talk. He sat quietly for a long time, almost like he was investigating us, about the meditation we had done in the past and which meditation were appropriate for us according to our temperaments. Some people took an hour, but for me, he took more than half an hour, sitting quietly like that. When he opened his eyes, he told me to observe the mind, not the body, because the mind already had Samādhi and could start with wisdom cultivation.

Luangpor cultivated wisdom by observing the mind, i.e. mindfulness of the mind. After practicing it for some time and gaining a certain level of understanding of Dhamma, I would go and observe other teachers at different places who taught various meditation methods. I saw that most teachers taught chanting of ‘Buddho’ and focused on the physical aspects of the practice. Not only did the forest tradition teach mindfulness of the body, but other traditions also taught it. This included the practice of the tradition of Buddhadasa Bhikkhu, who practiced Ānāpānasati meditation which involves mindfulness of the body, and the tradition of Luangpor Tien, who moved his hands in a rhythmic way, also using his body. Even Goenka’s teachings started from the practice of Ānāpānasati, which involves mindfulness of the body.

Wherever I looked, they all started with the body. Why did Luangpu Dune tell me to observe the mind? So, I went back and asked him, “Luangpu, should I go back to observe the body?” He said, “They observe the body to see the mind. Once you see the mind, what use is the body? The body is something you abandon.” That’s what he taught Luangpor, but it doesn’t mean everyone should use this method. For example, monks must observe the body; otherwise, they won’t be safe. When lust arises, it can feel like they are dying. If the monk is not good, they will break the precepts. If the monk is good, the suffering can be unbearable.

If the suffering is unbearable and we can’t fight it, consider looking inward at the body. This body is not beautiful or attractive, it’s not good. The skin on the outside and the organs on the inside are smelly. Everything that comes out of this body stinks. Contemplate in this way. This is calmness meditation, but it can cure lust completely. Some monks practice in this way, i.e. reflections on repulsiveness of the body, constantly until the lust is no longer aggressive. Some might say, ‘Hey, this monk must be an Anāgāmi’ – No, he’s not. This is the result of contemplating the repulsiveness of the body and cultivating Samādhi. If Samādhi is weak, lust will return. We must see the truth of the form and the non-form. We observe the mind, and when understanding arises, it arises in the mind. When it lets go, it lets go in the mind. But if we observe the body, it understands the body completely, and lets go of the body. Then, it reverses back to the mind and cuts off at the mind.

Therefore, when defilements (Kilesa) are purified, it is not at the physical body, but at the mind. However, we use the body as a form of practice, constantly observing it and seeing the three characteristics of the body. Once the mind understands this truth, it will revert back to the mind and can let go of attachment and love for the body. Even if one is a Non-Returner, the cutting off of defilements does not take place at the body but at the mind. As I taught monks, when lust arises, one must also contemplate the body. This is the tactic of Samādhi, to survive for a while longer. When lust has subsided, one can continue to observe, and depending on one’s inclinations – observe the body and see its characteristics, observe Vedanā and see its characteristics, or observe the mind and see its characteristics – could be any of these. However, one must have a firm and rooted-in-awareness mind. If the mind is not firm, one cannot do true Vipassanā.