去觉知，不思考，也不要寻找任何东西。
-----泰国林居派 隆波顿尊者（隆波帕默尊者的师父）
正念禅修的一个例子
J先生正在洗衣服，突然想起了他的女朋友，他的心起了贪念，眷恋的情感生起（尽管他的女朋友不在眼前）。觉知心念并不意味着J先生只觉知手在洗衣服，J先生应该看到烦恼在心中生起。他不必讨厌烦恼的产生或者想要去除烦恼，相反，他应以平等心观察一切，这样烦恼会自动消失。烦恼消失了时，J先生也要觉知到这点。
就上面的例子，如果J先生想起他女朋友时内心起了贪爱，有时烦恼太强烈，甚至觉知后，它还是不消失，而且，他的心由觉知者转到迷失在想念她的妄想中去了，这个阶段，J先生应该知道他的心不再是能知的心（观察者），而成为了粘着于目标的心。此时，所有他所需要做的事只是简单地知道。
一旦J先生有了贪爱，迷失在被觉知的目标中，J先生可能会想是不是他应该觉知身体，以便帮助心从这强烈的贪爱中出离。对于修身念处的人这种方法可以用来去除贪爱。
但对于那些修心念处的人，我们不应该跳过这思维过程，宁愿继续觉知心。真相是心是一直不断变化的。如果我们仔细观察，我们会看到贪爱有时强烈有时虚弱。想起所爱的人的念头有时出现有时消失。心有时抓取被觉知的目标（色声香味触法六境），有时回到有正念的状态。我们可以在所有一切法中能够看到三本质。
当J先生没有跳过思维过程而继续觉知时，他，一位习惯于解决问题的有才智的人，可能会想：单单通过觉知可能获得智慧吗？如果只是观察，他会不会变得沉默或健忘？此时，J先生应该觉知到怀疑已产生。不需要为这些问题寻找答案，只要觉知到怀疑已产生就可以了，（编者按：禅宗行者在这里可以留步，对参话头有启发）最终怀疑会消失，它和所有其他的被觉知的目标一样会消失灭去。
真相是能以平等心去观察所有目标的心能时时看到三本质（法印）。它也能看到四圣谛，那是让从苦中解脱的终极的智慧。
J先生，或其他象他一样的知识分子习惯于通过正式的学习过程而获得智慧，这种通过学习思考所得的智慧，即思慧，不能使人们从苦中解脱的。但是通过精神上修持所得的智慧，也就是修慧，通过培养正念正知而得的智慧能让人们从苦中解脱。这就是两种智慧的不同点。
由于J先生洗衣服洗了很长一段时间，他的手和手臂开始疼痛，他将体验一种不愉快的身体感受，或者说是苦受。进一步观察后，我们会看到，事实上，不是J先生的身体在痛，痛觉是隐藏于身体内的一种东西。能知的心是另一种东西，即使身体疼痛的时候，它平静而知足。这就是看见五蕴的实相，五蕴被拆开成单独的部分，当我们单独地看每一部分时，我们可以看到没有一个部分可以称之为J先生。修习念处禅，看到分开的五蕴并不难。
3.5 正念可能在禅定与内观中摆动
当我们观察心或身时，能知的心识可能会在禅定和内观之间来来回回地转换。
许多经典中，禅定和内观根据禅修的主旨不同而区分开来。比如，如果我们练习40次禅修，其中只有10次回忆念住，那么我们就是在修禅定；如果我们修四念处，觉知身、受、心、法，那么我们就是在修内观。如果觉知的目标是习俗的或相对现实的，那么我们就是修禅定，但如果目标是究竟实相的，那么我们就是在修内观。
实际上，有更进一步的细分，那就是区分禅定和内观是基于心的活动类型。比如，无论什么时候，心持续地念住于一个目标上，那么这就是禅定。继续念住，直到心毫不费力地静止在那个目标上，心与目标合一，宁静喜乐，这种禅修状态是修禅定的直接结果。
然而，我们对自然生起的任何目标保持正念，同时有清晰正知，这就是觉知的心。换句话说，当能知的心和被觉知的目标清楚地区分开来时，我们就看到究竟实相（真实法）的生灭，这就是内观。
修行达到某个点时，一旦心不需要持特别的注意力去觉知目标或维持觉知时，它将自动地发展正念正知。当这一切自动发生时，真正的内观就开始了。
修禅定的人就好象一个人跳进河里游泳，不能清楚地看事物。一个修内观的人就如同一个人坐在岸边看流水，能够从一个更清楚地角度看到河面上漂流的一切事物，有些干净美丽，有些肮脏不显眼。
这就是为什么在观察身和心之前区分能知的心和被觉知的目标是基本能力。
举一个例子，观想人体的骨骼：专注于人体的骨骼的特征，如长度或形状；专注骨骼的颜色白色，心专注直到获得平静，这种专注于骨骼的形状或颜色的方法就是修禅定。另一个例子，专注于四大之一-
这个例子中骨骼是地大，甚至观想骨骼是元素、或蕴集、或腐烂的尸体的一部分，我们仍在修禅定，因为整个过程是一个思维的过程。
但是如果我们以稳定的独立的心觉知骨骼，观察骨骼的三本质，这就是开始修内观。通过觉知身体修内观时，有时心会固着于身体的特定的某一部分，短暂地进入禅定，然后又回到觉知身体。有时心过分地专注在觉知上，反而使心力分散，焦躁不安。当这种情形发生时，我们必须后退一步，修禅定，直到心再次获得力量，能够将自己从被觉知的目标中分离开来，然后再修内观禅。
正念可用于修定（止禅）和修内观。如果我们有目的性的专注于空或心的任何特定部分，这是修禅定。然而，如果我们以清晰的旁观者的心去觉知究竟实相（真实法），觉知所有现象的生起及灭去，这就是修观。事实上，当我们觉知心在修观时，心会偶尔专注于某一个目标上而自动转向修禅定。
我们应该能够区分心是在修观还是在修定。否则，当我们实际是在修定时我们却错误地认为我们在修观。
如果指导老师对学生当下的心的状态缺乏直觉的了解，学生就容易迷失了都不知道。比如，经行时，如果我们专注在抬脚、移动、放脚上，心锁定在脚步上，或者迷失在思考抬脚、移动、放脚上，这就是纯粹修定，没有正念正知。
不能区分修定和修观的差别，它可能会导致美化烦恼，称之为观障，是修行另一个危险的障碍。
修观时这种情形可能会发生，心转回去修定了，经验了某些境界，因而误以为已经开悟了。
有一些例子，觉知目标时，心是僵硬的、不善的，不是柔软的、轻盈的、调和的、有助于内观禅修的。以这种心去觉知现象，可能会产生错误的理解而不能区分世俗谛和究竟谛的差别。或者可能有一错误的观念，就是不信佛陀、父母，认为世界上的一切都是虚空的，这是否认世俗谛的存在，陷入到空无的境界里去了。关于世俗世界，这些观念确实存在，不可否认。
事实上，正念禅修时，心自然地在禅定和内观之间来回转换，使得有些禅修者自动入了定而根本没有修内观。
3.6 从对普通的现象的觉知到向纯净的空境发展
一旦当我们能熟练觉知了，我们看到心中所生起的任何现象都终归消失，象飞蛾扑进火里。开始时，我们只发现普通的情绪，比如生气。随着更进一步修行，我们会清楚地注意到最微细的嗔心或满意感的生起。
比如，在热天，当一股凉风轻轻地拂过皮肤时，心就感觉到愉悦、喜欢生起。或者当我们需要上厕所，刚开始释放时，心就已经感到高兴了。或者当我们感到饥饿时，当我们看到食物送上来时，心就已经满意了。这样的例子无数。
一旦微细的现象都能够被觉知到，那么粗重的烦恼就无从生起。这是因为粗重的烦恼起于微细的烦恼。
观察心时要强调一条非常重要的原则，那就是简单地去觉知。我们不应该试图去除任何被觉知的目标，因为那样会把我们转向错误的方向。所有被觉知的目标都是五蕴，是苦，因而，我们应该只是觉知，不要想去除它们。
否则这将与圣谛相抵触，佛陀教导的是“觉知苦，根除导致苦的因。”我们越想去除任何东西，我们就迷失在错误的知见里越深。
比如，生气产生了时，佛陀教我们去简单地觉知。然而有时我们试图寻找一种方法去除生气，它刚好消失了，此时我们会误以为我们能够去除烦恼，认为烦恼或心是“我”，它可以被控制，事实上，烦恼消失了，是因为导致它生起的因消失了。
另一个例子，我们受到责备的时候，如果我们思考为什么受责备时，随着思考，生气会生起，而且越思考生气的强度就越增大。接着如果我们想办法要去除这生气，那么生气的因
– 对受责备的严厉的话语的思考 –
不在了。一旦因不在了，生气就自动退到次要的位置了，我们再次会错误地认为我们能去除生气。当我们再次遇到新的烦恼时，我们试图去除它，这样就给心创造了一个不必要的负担。
一旦我们能够更频繁更清晰地觉知目标时，相应地，这些目标就会变得越来越纯净。我们必须理解心、目标、正念、正知，甚至定力的发展，这些都从属于三本质（法印），都是无常、苦、无我的。
因而，当心到达一个纯净的阶段后，它将不可避免地再次转回粗糙的阶段，我们不必为此惊讶，这是自然的。继续练习，没关系，心会继续进步。
一旦被觉知的目标到达最纯净的程度时，心会进入一个空的状态。到了这个点后，我们可能会错误地认为烦恼已完全断尽了，事实上，空只是另一个被觉知的目标，尽管它处在最纯净的状态里。
当前，许多人就宣称他们入了空门，心已空了。然而他们不知道真正空心的意思是什么，他们没有意识到这空心不是真正的皈依处，因为它仍然从属于三本质，是无常、苦、无我的。更重要的是，那些奋力到达空心境界的人是远离了真正空心这一境界的人，因为他们甚至不能理解最普通的目标。
3.7 从空的境界走出，到达究竟法
一旦心到达最纯净的阶段后，接着保持同样状态，继续觉知。我们不需要怀疑或分析，不必去寻找办法离开这一境界。因为这些思考只会让禅修者心掉举散乱。所有需要做的就是简单地去觉知。
觉知，而没有思考，这就是内观禅修最纯净的方式。
请注意一旦它直接地知道了真相时，解脱的心就会自动前进。思惟是基于记忆和回想的，通过它，我们只能获得世俗知识。对于究竟真理，心必须自己学习。
我们只需准备一个支持的环境，让心自动前进。不要干预心，有正念正知。去觉知，不思考，也不要寻找任何东西。
最后，心将会意识到空心不重要。只要我们认为心是“我”，心属于我们，心需要解脱，那么，贪爱，这个苦之因，就会一再反复创造出一个空心的境界。
因而，到了这个阶段，我们要清楚一点：心将自动内观，不再是禅修者内观了，因此我们可以说没有人觉悟或涅槃，没有人能刻意地进入觉悟或涅槃，因为所有一切是心它自动在进行。
3.8 到达解脱的第一个阶段，须陀洹果，沿着这条圣道到达阿罗汉果
当心完全地觉知、不带任何思考时，到了某个程度后，当某个现象生起时，心将不赋予它任何意义，只是单纯地觉知现象的集起与灭去。这就是内观最纯净的阶段。
到了这个点后，心会经历一个大的改变，细节不在这里说了，以避免读者可能会根据这些信息，头脑里杜撰出这么一个境界。
为了进入觉悟之路，心必须一直保持觉知，没有任何思考，对生起的纯净的心理现象不加赋予任何的意义。
有些老师错误地认为，当一个人觉悟了，心就完全失去了意识。这是对佛陀的教导“究竟法是空”的误解，这种特别错误的空见是断灭见。觉悟不是这样的。失去意识是另一种存有，称之为无意识，与无意识的众生居住于无想天，泰语称为
“phrom-lookfak”。
实现觉悟的第一个阶段后，初果圣者立即深刻地洞见佛法的道路 –
所有集起的都将灭去。一个实体继续存在，但不再是“我”，甚至不是一个残留物。
看到身和心不是“我”
的实相是初果阶段所获得的知识。然而，对自我的粘着仍然存在，因为要释放所有的粘着需要到达更高的层次才能做到。到达初果后，禅修者应该继续和以前一样禅修。能觉知的心将越来越明显，到了不还果（阿那含果）时心完全突显，因为它从所有感官贪欲中出离。心显现出深度禅定的状态，此时它只觉知它自己。此时，来自于感官欲贪的主要盖障完全根除，如果禅修者此时死了，他或她只会再生于色界或无色界，不再降生于人界。
许多禅修者，由于没有禅修老师指导，当他达到这个阶段后，他会认为觉知的心没有任何杂染了，不再需要修了。相反，隆波顿进一步指导说，一旦发现了知道者，摧毁知道者；一旦发现心，摧毁心。
这不是口头上的言说。这个教导的真正含义是我们需要再次去除对心的粘着。这个阶段如此纯净，以至于如果觉知力不够纯净，我们将不知道怎样进一步往前走。
知道者或觉知的心同样是从属于三本质，有时也会有一些轻微的杂染，这足够以显露三本质。在老师的指导下的禅修者将不带反应地看到这个杂染。
心保持觉知，不陷入思考，不寻找答案。它完全安静，直到完全出除对它自己的粘着。只有那时，心才完全解脱，无边无际；它从所有的被觉知的目标（现象）中解脱出来，中止了轮回的因。
=================
隆波顿尊者的教导的总结
1 究竟法是可以被心理解。
2
反复念诵咒语为了专注于一个感官目标，然后观察谁在念，或在念什么，如“佛陀”。(编者按：这里说的咒语是森林派的念佛，是巴利语音的佛陀，具体方法有些区别于南传的佛随念，也和汉地的念佛法门不同。南传是禁止念咒的。可能这里翻译成咒语有些不妥）
3 理解思维过程，观察烦恼生起。
4 不要让心抓住外在的目标。不要让心一直迷失于思维中或外在的目标上。
当六根对境时，接收到各种目标时，观察心对境的反应。
5 如同眼观察色一样，通过观察心，获得洞察力。觉知心的活动。
6
通过不思考，而获得觉知。停止思考，只观察，因为思考不会导向智慧。但我们仍得依赖思考，因此也不能刻意地中止思考。
7 从物质中分离，消除心理造作，到达空境。从空境中分离，到达空定。
四圣谛的总结
心跑出去了，是苦之因
（因而，不要让心跑出去）
心跑出去的结果，是苦。
心清晰地看到心，是灭苦之道。
清楚地看到心的结果，是苦灭。
-----泰国 森林派 阿姜曼尊者传承 隆波顿尊者（是隆波帕默尊者的师父） 由 当下即安 翻译
An example in mindfulness of mind:
1.
Mr. J is washing his clothes. Suddenly a memory of his girlfriend
pops up. His mind creates craving, which in this case is the
feeling of love towards her (even though she was not physically
there). Awareness of mind does not mean that Mr. J should only be
mindful of his hands doing the act of washing, but Mr. J ought to
see the defilement that has arisen in his mind. He should not hate
this defilement or want to get rid of it. Instead he should watch
all this with equanimity, and the defilement will pass away by
itself. And once gone, Mr. J ought to be aware of
it.
2
From the above example, if Mr. J has craving from thinking about
his girlfriend, sometimes the defilement is too strong that even
after being mindful, it does not disappear. Moreover, his mind has
shifted, from being mindful to getting lost in thinking of her. At
this stage, Mr. J should be aware that his mind is no longer the
conscious mind but has become one with the object of consciousness.
All he needs to do is just simply be aware.
3
Once Mr. J’s mind has craving, or
loses itself in the object of consciousness, Mr. J. might wonder
whether or not he should practice contemplation of the body in
order to help free the mind from this strong craving. For the
practitioner who has been practicing contemplation of the body,
this method may be used in getting rid of the craving. But, for
those of us who practice awareness of mind, we should not go
through the thinking process, but rather just be aware of the mind
continuously. The truth is, the mind changes all the time. If we
observe carefully, we will see that craving is sometimes strong and
at other times weak. Thoughts of the loved ones appear and then
disappear. The mind may sometimes grab objects of consciousness,
and other times return to being mindful. The three characteristics
of existence can be seen in all these processes.
4.
Once Mr. J is continually aware without going through the thinking
process, he, an intellect accustomed to solving problems by
thinking, may wonder how is it possible to gain wisdom by just
being aware of the mind. Will he turn dumb or amnesiac if he just
watches? At this stage, Mr. J should be aware that doubt has
arisen. There is no need to find answers to these questions, but
just be aware of doubt arising. Eventually it will disappear, just
like all other objects of consciousness.
The truth is, the mind which can observe all objects of
consciousness with equanimity will see the three characteristics of
existence all the time. It will also see the Four Noble Truths,
which is the ultimate wisdom that will free the mind from
suffering. Wisdom resulting from reflection, or cintā- mayāpannā,
which is the formal learning process that Mr. J or any other
intellectual like him is accustomed to, cannot free anyone from
suffering. But wisdom resulting from mental development, or
bhāvanā-mayā-pannā, which is the development of mindfulness and
clear comprehension, can. This is the difference between the two
types of wisdom.
5
As Mr. J washes his clothes for a
long time and his hands and arms begin to ache, he will experience
unpleasant bodily sensations or dukkha-vedanā. Through further
observation, we see that, in reality, it is not Mr. J’s body that
is aching. The aching feeling is something else that resides, or
hides within the body. And the conscious mind is another thing – it
can be tranquil and content even when the body is in pain. This is
seeing the reality of the aggregates, broken down into their
individual parts. When looking at each part separately, we see that
there is no one part that can be called Mr.J. With practice in
mindfulness of mind, seeing this separation of aggregates is not
difficult.
3.5. Mindfulness of mind may alternate
between concentration and insight Meditation
When observing the mind or body, the mind may switch back and forth
between concentration and insight meditations.
In most textbooks, concentration and insight meditations are
differentiated based on the subject of meditation. For example, if
we practice the 40 subjects of meditation, such as the 10
recollections or anussati, we are doing concentration meditation.
If we practice the four foundations of mindfulness, which are
awareness of body, feelings, mind and mind-objects, then we are
doing insight meditation. If the object of mindfulness is
conventional or relative reality, then we are doing concentration
meditation. But if the object is ultimate reality, then we are
doing insight meditation.
In actuality there is more to all this.
Distinction between concentration and insight meditations can be
made based on the type of activity of the mind. For example,
whenever the mind is mindful of one object continuously, this is
concentration meditation. Continuing to be mindful until the mind
rests on that object without any added control or intention, the
mind will become one with the object, resulting in bliss and
tranquility. This is a state of meditative absorption, or jhāna, a
direct result of concentration meditation.
However, when we are
mindful of any object of consciousness that naturally arises and at
the same time has clear comprehension, this is awareness of mind.
In other words, when the conscious mind and the object of
consciousness are clearly distinguished, we will see the arising
and passing away of ultimate reality. This is insight meditation.
At some point in practice, once the mind no longer needs to hold
the intention to be aware of objects or to maintain the conscious
mind, it will develop mindfulness and clear comprehension on its
own. When it all happens automatically, then this is genuine
insight meditation.
A person doing concentration meditation is like someone who has
fallen into a river and, swimming in it, is unable to see things
clearly. Whereas a person doing insight meditation is like someone
sitting on the bank of the river and, watching the current passing
by, is able to see with a clearer perspective the river and all the
things floating in it, some of which may be clean and
beautiful,while others dirty and unattractive.
This is why it is essential to be able to distinguish between the
conscious mind and the object of consciousness before doing
contemplation of the mind or contemplation of the body.
An example is contemplating on human skeleton by focusing the mind
on features such as length or shape, concentrating on one of the
four basic elements – earth in this case. Focusing the mind on the
white color of the bones would be concentrating on the color. This
focus of the mind until it attains tranquility and becomes fixed on
the bone’s shape or color is concentration meditation. Even by
contemplating on the bone as an element, an aggregate or part of a
decaying body, we are still doing concentration meditation because
the whole process is still a thinking process.
But if we are aware of
the bones, with the conscious mind stable and separate, and
contemplate on the bone’s three characteristics of existence, then
this is the beginning of insight meditation. And while doing
insight meditation through awareness of the body, sometimes the
mind is fixed on to a certain part of the body, briefly switching
over to concentration meditation and then back out to awareness of
the body again. Or sometimes the mind goes overboard and focuses
too strongly on the awareness and becomes scattered and restless.
When this happens we must step back and do concentration meditation
until the mind regains strength and able to separate itself from
the object of consciousness, and then resume with insight
meditation.
Mindfulness of mind can be both concentration and insight
meditations. If we intently focus on the emptiness of the mind or
transfix on any particular part of the mind, this is concentration
practice. If, however, we are aware of ultimate reality, which is
the arising and passing away of all objects, with the conscious
mind clearly separate, then this is insight practice. In fact, when
we are aware of the mind doing insight meditation, the mind will
occasionally focus on a certain object, switching to concentration
meditation on its own.
We should be able to differentiate whether the mind is practicing
concentration or insight meditation. Otherwise, we may mistakenly
think we are practicing insight meditation while actually
practicing concentration meditation. For practitioners whose
teachers lack intuitive knowledge of the states of students’ minds,
it is easy to get off track without knowing. For example, while
doing walking meditation and focusing on lifting, moving, and
placing the feet, the mind may be fixed to the feet or get lost in
thinking about the lifting, moving, and placing of the feet. This
is purely concentration meditation without clear comprehension, or
awareness of the mind.
Another danger in not being
able to differentiate between concentration and insight meditation
is it may lead to a refined form of defilement, called defilement
of insight, or vipassanupakilesa.
This may happen during insight
meditation, when the mind switches back to concentration meditation
and experiences something that misleads it into thinking that it
has been enlightened. Some examples are mindfulness of object of
consciousness with a mind that is stiff and unwholesome, as opposed
to a mind that is soft, light, pliable and conducive to insight
meditation. The mind may reach a wrong understanding and cannot
differentiate between conventional truth, or sammati-sacca, and
absolute truth, or paramattha-sacca. Or it may have a wrong view
that there is no such thing as the Buddha, there is no such thing
as parents, and everything in the world is empty. This is in denial
of the existence of conventional concepts, thinking that there is
nothing at all. With regard to the conventional world, these
concepts do exist and should not be denied.
In fact, when practicing awareness of mind, the mind
naturally switches back and forth between concentration and insight
meditations, enabling some practitioners to attain absorption
automatically, without any special training at
all.
3.6. To advance from common
objects of consciousness to refined state of void
Once we are skillful at being aware of the mind, we will see that
any object that arises in the mind will eventually disappear, just
like a moth flying into the fire. At first, we will detect only
common emotions, such as anger. But with further practice we will
notice with clarity the faintest irritation or satisfaction that
arises. For example, on a hot day, when a cool breeze blows softly
on the skin, the mind feels pleased and liking arises. Or when we
need to go to the toilet, just as we start to release, the mind
already feels happy. Or when we are hungry, once we see food
approaching, the mind is already satisfied. The examples are
numerous.
Once refined objects of
consciousness can be detected, there is less opportunity for coarse
ones to arise. This is because coarse objects of consciousness
arise from refined ones.
One very important principle, which needs to be stressed in
observing the mind, is simply to be aware. We should not try to let
go of any object of consciousness, because that would be moving in
exactly the wrong direction. All objects of consciousness are
aggregates, are suffering. Therefore, we should just be aware,
without desire to rid of them.
Otherwise this would
contradict the Noble Truth, in which the Buddha teaches “be aware
of suffering, and eradicate it’s cause.” The more we desire to rid
of anything, the deeper will we be lost in wrong view. For example,
when anger appears in the mind, the Buddha teaches to simply be
aware. However, sometimes we try to find a way to get rid of the
anger and it disappears. Then we falsely conclude that we are able
to eradicate defilement, that the defilement or the mind is self
because it can be controlled. When in fact the defilement
disappears because it’s cause is gone. Another example is when we
get scolded. As we think of the reason why we get scolded, anger
arises and grows in intensity. And if we think of ways to get rid
of this anger, then the cause of the anger, which is the thought of
the harsh words, is no longer there. Once the cause is gone, anger
automatically subsides and we will again wrongly believe we can get
rid of anger. Repeatedly when we encounter a new defilement, we
will try to get rid of it, creating unnecessary burden for the
mind.
Once we become aware of the
objects of consciousness with more frequency and clarity,
accordingly these objects will also become more and more refined.
We must understand that the mind, objects of consciousness,
mindfulness and clear comprehension, and even concentration
development, are all subject to the three characteristics of
existence. Therefore, once the mind reaches a state of refinement,
it will inevitably switch back to being coarse again. Do not be
alarmed, as this is natural. Keep on with the practice. It is all
right and the mind will continue to progress.
Once the objects of
consciousness reach a state of utmost refinement, the mind will
appear to be in a state of void. At this point, we may falsely
believe that the defilements are completely gone, when in fact this
emptiness is just another object of consciousness, though in it’s
most refined state.
These days, there are many
who proclaim to live their lives with void minds. However they
don’t know the true meaning of a void mind and they don’t realize
that even this void mind is not a true refuge because it is still
subject to the three characteristics of existence. More
importantly, those who strive to attain a void mind are very far
from this state because they do not even understand the common
objects of consciousness.
3.7. To let go of the void mind and reach the ultimate
reality
Once the mind has reached a state of utmost refinement, the next
step remains the same, which is to continue to be aware. There is
no need to doubt or investigate to find ways to let go of such
void. This is because all of these thought processes are
distractions to the mind. All we have to do is simply be
aware.
Awareness without thinking
is insight meditation in its most refined form. Please note that
the liberated mind will let go on its own once it knows the truth
directly. Through the thinking process, which is based on memories
and recollections, we can only gain conventional knowledge. As for
the ultimate truth, the mind must learn on it’s own. We need only
to prepare a supportive environment for the mind to progress. Do
not interfere with the mind, and be mindful with clear
comprehension. Be aware without thinking or searching for anything.
Eventually, the mind will realize that even a void mind is of no
importance. As long as we believe that the mind is self or that it
belongs to us and needs to be set free, then craving, which is the
cause of suffering, will keep creating the environment for the void
mind again and again.
Let us be clear that, at
this stage, the mind will do insight meditation automatically – it
is no longer the work of the practitioner. Therefore, we can say
that no one can intentionally or deliberately reach enlightenment
or nibbāna, because it is all the mind’s doing.
3.8. To attain the first stage of Enlightenment,the Stream-Entry,
or Sotāpanna, and follow the Path to attainment of Holiness, or
Arahatta-magga
When the mind is fully aware and without any thought processes, at
some point, when something arises in the consciousness, the mind
will not attribute any meaning to it and simply be aware of its
arising and passing away. This is the most refined stage of insight
meditation. At some point, the mind will go through a major
transformation, the details of which will not be elaborated upon
here because the reader may try to use the information to mentally
fabricate such a phenomenon.
To enter
the Path to Enlightenment, awareness must always be present without
any thinking processes and without giving any significance to the
arising of refined mental formations. Some teachers wrongly state
that when one attains enlightenment, the mind totally loses
consciousness. This is because of misinterpretation in the Buddha’s
teaching that “the absolute truth of Enlightenment is void, or
Nibbānang paramang sunnang.” This particular wrong view of void is
the nihilist view, or uccheda-dit·t·hi. The attainment of
enlightenment is not like this. Loss of consciousness is another
kind of becoming, or bhāva, called asanni, associated with living
unconscious beings that the ancient Thais call “phrom-lookfak”, or
realm of non-percipient beings.
Immediately after the
realization of the first stage of enlightenment, the stream-enterer
will deeply realize the way of Dhamma – that all that arise will
pass away. An entity continues to exist, but there is no longer
self, not even a remnant. Seeing the truth that body and mind is
not self is the knowledge that is gained at the stream-entry stage.
However clinging to self is still there because to release all
clinging requires a higher level of understanding. After reaching
what is conventionally called stream-entry, the practitioner should
continue the practice as before. The conscious mind will become
more and more prominent until reaching the once-returning or
anāgāmī stage, where the conscious mind will be fully eminent
because it is free from all sense-desires. This behavior of the
mind, where the mind is aware of only itself, shows the full power
of concentration meditation. At this point, the primary hindrance
to concentration, which is sense-desire, is eradicated from the
mind. If a practitioner is to die at this point, he or she would
only be reborn in the fine-material or immaterial (Brahma) world
and would no longer return to the human realm.
Numerous practitioners, who
do not have the guidance of a teacher, will think that once this
stage is reached, where the conscious mind does not have any
impurities, there is no more work to do. On the contrary, Luang Pu
Dune Atulo further instructed that once the knower is discovered,
destroy him; and once the mind is discovered, destroy it
too.
This statement is not
just a play on word. The true meaning of this teaching is that we
need to again let go of clinging to the mind. This process is so
refined that if the awareness is not refined enough, we will not
know what to further let go of. Since even the knower or the
conscious mind is subject to the three characteristics of
existence, sometimes it will have some slight impurity, just enough
to reveal the three characteristics. A practitioner under good
guidance will just see this attachment without reacting. The mind
will maintain awareness without engaging in thinking or searching
for anything. It will be utterly still, until at one point it will
let go of attachment to itself. Only then will the mind be totally
liberated, boundless and free from all objects of consciousness,
which is the cause of rebirth.
4.8 Summary of the Noble
Truths of the Mind:
The mind sent outside is the
origin of suffering. (Therefore
do not send the mind outside.)
The result of the mind being
sent outside is suffering.
The mind seeing the mind
clearly is the path to the
cessation of suffering.
The result of the mind seeing
the mind clearly is the cessation
of suffering.
.Summary of the teachings
of Luang Pu Dune Atulo
Ultimate reality is
understood by the mind.
2.2 Recite a mantra in order to
focus on one sense-object, and observe who or what is reciting,
“Bud-dho”.
2.3 Understand the thinking
process and observe defilements that arise.
2.4 Do not
let the mind grasp at external objects. Do not let the mind
remain
lost in the thought process or external objects. Observe the
reaction of the mind when receiving objects of consciousness
through the six sense doors.
4.5 Gain insight, or nāna,
by observing the mind, just as the eyes see objects. Be aware of
the mind’s activities.
4.6 Gain awareness by not
thinking. Stop thinking and just observe because thinking will not
lead to wisdom. But we still have to rely on the thinking process,
so do not intentionally stop the thinking process altogether.
4.7 Isolate matter (and
eliminate fabrication) to reach void. Isolate void to reach the
great void (maha-sunnātā).
