去覺知,，不思考,，也不要尋找任何東西。

-----泰國林居派 隆波頓尊者（隆波帕默尊者的師父）

正念禪修的一個例子
 
    J先生正在洗衣服,，突然想起了他的女朋友,，他的心起了貪念，眷戀的情感生起（盡管他的女朋友不在眼前）,。覺知心念并不意味著J先生只覺知手在洗衣服,，J先生應該看到煩惱在心中生起。他不必討厭煩惱的產(chǎn)生或者想要去除煩惱,，相反,，他應以平等心觀察一切，這樣煩惱會自動消失,。煩惱消失了時,，J先生也要覺知到這點。
 
   就上面的例子,，如果J先生想起他女朋友時內(nèi)心起了貪愛,，有時煩惱太強烈，甚至覺知后,，它還是不消失,，而且，他的心由覺知者轉(zhuǎn)到迷失在想念她的妄想中去了,，這個階段,，J先生應該知道他的心不再是能知的心（觀察者），而成為了粘著于目標的心。此時,，所有他所需要做的事只是簡單地知道,。
 
    一旦J先生有了貪愛，迷失在被覺知的目標中,，J先生可能會想是不是他應該覺知身體,，以便幫助心從這強烈的貪愛中出離。對于修身念處的人這種方法可以用來去除貪愛,。

     但對于那些修心念處的人,，我們不應該跳過這思維過程，寧愿繼續(xù)覺知心,。真相是心是一直不斷變化的,。如果我們仔細觀察，我們會看到貪愛有時強烈有時虛弱,。想起所愛的人的念頭有時出現(xiàn)有時消失,。心有時抓取被覺知的目標（色聲香味觸法六境），有時回到有正念的狀態(tài),。我們可以在所有一切法中能夠看到三本質(zhì),。
 
     當J先生沒有跳過思維過程而繼續(xù)覺知時，他,，一位習慣于解決問題的有才智的人,，可能會想：單單通過覺知可能獲得智慧嗎？如果只是觀察,，他會不會變得沉默或健忘,？此時，J先生應該覺知到懷疑已產(chǎn)生,。不需要為這些問題尋找答案,，只要覺知到懷疑已產(chǎn)生就可以了，（編者按：禪宗行者在這里可以留步,，對參話頭有啟發(fā)）最終懷疑會消失,，它和所有其他的被覺知的目標一樣會消失滅去。
 
    真相是能以平等心去觀察所有目標的心能時時看到三本質(zhì)（法?。?。它也能看到四圣諦，那是讓從苦中解脫的終極的智慧,。

   J先生,，或其他象他一樣的知識分子習慣于通過正式的學習過程而獲得智慧，這種通過學習思考所得的智慧,，即思慧,，不能使人們從苦中解脫的。但是通過精神上修持所得的智慧，也就是修慧,，通過培養(yǎng)正念正知而得的智慧能讓人們從苦中解脫,。這就是兩種智慧的不同點。
 
    由于J先生洗衣服洗了很長一段時間,，他的手和手臂開始疼痛,，他將體驗一種不愉快的身體感受，或者說是苦受,。進一步觀察后,，我們會看到,，事實上,，不是J先生的身體在痛，痛覺是隱藏于身體內(nèi)的一種東西,。能知的心是另一種東西,，即使身體疼痛的時候，它平靜而知足,。這就是看見五蘊的實相,，五蘊被拆開成單獨的部分，當我們單獨地看每一部分時,，我們可以看到?jīng)]有一個部分可以稱之為J先生,。修習念處禪，看到分開的五蘊并不難,。
 
 
3.5 正念可能在禪定與內(nèi)觀中擺動
 
    當我們觀察心或身時,，能知的心識可能會在禪定和內(nèi)觀之間來來回回地轉(zhuǎn)換。
 
    許多經(jīng)典中,，禪定和內(nèi)觀根據(jù)禪修的主旨不同而區(qū)分開來,。比如，如果我們練習40次禪修,，其中只有10次回憶念住,，那么我們就是在修禪定；如果我們修四念處,，覺知身,、受、心,、法,，那么我們就是在修內(nèi)觀。如果覺知的目標是習俗的或相對現(xiàn)實的,，那么我們就是修禪定,，但如果目標是究竟實相的，那么我們就是在修內(nèi)觀。
   
   實際上,，有更進一步的細分,，那就是區(qū)分禪定和內(nèi)觀是基于心的活動類型。比如,，無論什么時候,，心持續(xù)地念住于一個目標上，那么這就是禪定,。繼續(xù)念住,，直到心毫不費力地靜止在那個目標上，心與目標合一,，寧靜喜樂,，這種禪修狀態(tài)是修禪定的直接結(jié)果。
 
    然而,，我們對自然生起的任何目標保持正念,，同時有清晰正知，這就是覺知的心,。換句話說,，當能知的心和被覺知的目標清楚地區(qū)分開來時，我們就看到究竟實相（真實法）的生滅,，這就是內(nèi)觀,。

   修行達到某個點時，一旦心不需要持特別的注意力去覺知目標或維持覺知時,，它將自動地發(fā)展正念正知,。當這一切自動發(fā)生時，真正的內(nèi)觀就開始了,。
 
    修禪定的人就好象一個人跳進河里游泳,，不能清楚地看事物。一個修內(nèi)觀的人就如同一個人坐在岸邊看流水,，能夠從一個更清楚地角度看到河面上漂流的一切事物,，有些干凈美麗，有些骯臟不顯眼,。
 
    這就是為什么在觀察身和心之前區(qū)分能知的心和被覺知的目標是基本能力,。
 
    舉一個例子，觀想人體的骨骼：專注于人體的骨骼的特征,，如長度或形狀,；專注骨骼的顏色白色，心專注直到獲得平靜,，這種專注于骨骼的形狀或顏色的方法就是修禪定,。另一個例子,，專注于四大之一- 這個例子中骨骼是地大，甚至觀想骨骼是元素,、或蘊集,、或腐爛的尸體的一部分，我們?nèi)栽谛薅U定,，因為整個過程是一個思維的過程,。
 
    但是如果我們以穩(wěn)定的獨立的心覺知骨骼，觀察骨骼的三本質(zhì),，這就是開始修內(nèi)觀,。通過覺知身體修內(nèi)觀時，有時心會固著于身體的特定的某一部分,，短暫地進入禪定,，然后又回到覺知身體。有時心過分地專注在覺知上,，反而使心力分散,，焦躁不安,。當這種情形發(fā)生時,，我們必須后退一步，修禪定,，直到心再次獲得力量,，能夠?qū)⒆约簭谋挥X知的目標中分離開來，然后再修內(nèi)觀禪,。
 
    正念可用于修定（止禪）和修內(nèi)觀,。如果我們有目的性的專注于空或心的任何特定部分，這是修禪定,。然而,，如果我們以清晰的旁觀者的心去覺知究竟實相（真實法），覺知所有現(xiàn)象的生起及滅去,，這就是修觀,。事實上，當我們覺知心在修觀時,，心會偶爾專注于某一個目標上而自動轉(zhuǎn)向修禪定,。
 
    我們應該能夠區(qū)分心是在修觀還是在修定。否則,，當我們實際是在修定時我們卻錯誤地認為我們在修觀,。

   如果指導老師對學生當下的心的狀態(tài)缺乏直覺的了解，學生就容易迷失了都不知道,。比如,，經(jīng)行時,，如果我們專注在抬腳、移動,、放腳上,，心鎖定在腳步上，或者迷失在思考抬腳,、移動,、放腳上，這就是純粹修定,，沒有正念正知,。
 
    不能區(qū)分修定和修觀的差別，它可能會導致美化煩惱,，稱之為觀障,，是修行另一個危險的障礙。
 
    修觀時這種情形可能會發(fā)生,，心轉(zhuǎn)回去修定了,，經(jīng)驗了某些境界，因而誤以為已經(jīng)開悟了,。

   有一些例子,，覺知目標時，心是僵硬的,、不善的,，不是柔軟的、輕盈的,、調(diào)和的,、有助于內(nèi)觀禪修的。以這種心去覺知現(xiàn)象,，可能會產(chǎn)生錯誤的理解而不能區(qū)分世俗諦和究竟諦的差別,。或者可能有一錯誤的觀念,，就是不信佛陀,、父母，認為世界上的一切都是虛空的,，這是否認世俗諦的存在,，陷入到空無的境界里去了。關(guān)于世俗世界,，這些觀念確實存在,，不可否認。
 
    事實上,，正念禪修時,，心自然地在禪定和內(nèi)觀之間來回轉(zhuǎn)換,，使得有些禪修者自動入了定而根本沒有修內(nèi)觀。
 
3.6 從對普通的現(xiàn)象的覺知到向純凈的空境發(fā)展
 
    一旦當我們能熟練覺知了,，我們看到心中所生起的任何現(xiàn)象都終歸消失,，象飛蛾撲進火里。開始時,，我們只發(fā)現(xiàn)普通的情緒,，比如生氣。隨著更進一步修行,，我們會清楚地注意到最微細的嗔心或滿意感的生起,。

  比如，在熱天,，當一股涼風輕輕地拂過皮膚時,，心就感覺到愉悅、喜歡生起,?；蛘弋斘覀冃枰蠋瑒傞_始釋放時,，心就已經(jīng)感到高興了,。或者當我們感到饑餓時,，當我們看到食物送上來時,，心就已經(jīng)滿意了,。這樣的例子無數(shù),。
 
    一旦微細的現(xiàn)象都能夠被覺知到，那么粗重的煩惱就無從生起,。這是因為粗重的煩惱起于微細的煩惱,。
 
    觀察心時要強調(diào)一條非常重要的原則，那就是簡單地去覺知,。我們不應該試圖去除任何被覺知的目標,，因為那樣會把我們轉(zhuǎn)向錯誤的方向。所有被覺知的目標都是五蘊,，是苦,，因而，我們應該只是覺知,，不要想去除它們,。
 
    否則這將與圣諦相抵觸，佛陀教導的是“覺知苦,，根除導致苦的因,?！蔽覀冊较肴コ魏螙|西，我們就迷失在錯誤的知見里越深,。

  比如,，生氣產(chǎn)生了時，佛陀教我們?nèi)ズ唵蔚赜X知,。然而有時我們試圖尋找一種方法去除生氣,，它剛好消失了，此時我們會誤以為我們能夠去除煩惱,，認為煩惱或心是“我”,，它可以被控制，事實上,，煩惱消失了,，是因為導致它生起的因消失了。

    另一個例子,，我們受到責備的時候,，如果我們思考為什么受責備時，隨著思考,，生氣會生起,，而且越思考生氣的強度就越增大。接著如果我們想辦法要去除這生氣,，那么生氣的因 – 對受責備的嚴厲的話語的思考 – 不在了,。一旦因不在了，生氣就自動退到次要的位置了,，我們再次會錯誤地認為我們能去除生氣,。當我們再次遇到新的煩惱時，我們試圖去除它,，這樣就給心創(chuàng)造了一個不必要的負擔,。
 
    一旦我們能夠更頻繁更清晰地覺知目標時，相應地,，這些目標就會變得越來越純凈,。我們必須理解心、目標,、正念,、正知，甚至定力的發(fā)展,，這些都從屬于三本質(zhì)（法?。际菬o常,、苦,、無我的,。

   因而，當心到達一個純凈的階段后,，它將不可避免地再次轉(zhuǎn)回粗糙的階段,，我們不必為此驚訝，這是自然的,。繼續(xù)練習,，沒關(guān)系，心會繼續(xù)進步,。
 
    一旦被覺知的目標到達最純凈的程度時,，心會進入一個空的狀態(tài)。到了這個點后,，我們可能會錯誤地認為煩惱已完全斷盡了,，事實上，空只是另一個被覺知的目標,，盡管它處在最純凈的狀態(tài)里,。
 
    當前，許多人就宣稱他們?nèi)肓丝臻T,，心已空了,。然而他們不知道真正空心的意思是什么，他們沒有意識到這空心不是真正的皈依處,，因為它仍然從屬于三本質(zhì),，是無常、苦,、無我的,。更重要的是，那些奮力到達空心境界的人是遠離了真正空心這一境界的人,，因為他們甚至不能理解最普通的目標,。
 
3.7 從空的境界走出，到達究竟法
 
    一旦心到達最純凈的階段后,，接著保持同樣狀態(tài)，繼續(xù)覺知,。我們不需要懷疑或分析,，不必去尋找辦法離開這一境界。因為這些思考只會讓禪修者心掉舉散亂,。所有需要做的就是簡單地去覺知,。
 
 
    覺知，而沒有思考,，這就是內(nèi)觀禪修最純凈的方式,。

   請注意一旦它直接地知道了真相時,，解脫的心就會自動前進。思惟是基于記憶和回想的,，通過它,，我們只能獲得世俗知識。對于究竟真理,，心必須自己學習,。

   我們只需準備一個支持的環(huán)境，讓心自動前進,。不要干預心,，有正念正知。去覺知,，不思考,，也不要尋找任何東西。

   最后,，心將會意識到空心不重要,。只要我們認為心是“我”，心屬于我們,，心需要解脫,，那么，貪愛,，這個苦之因,，就會一再反復創(chuàng)造出一個空心的境界。
 
    因而,，到了這個階段,，我們要清楚一點：心將自動內(nèi)觀，不再是禪修者內(nèi)觀了,，因此我們可以說沒有人覺悟或涅槃,，沒有人能刻意地進入覺悟或涅槃，因為所有一切是心它自動在進行,。
 
 
3.8 到達解脫的第一個階段,，須陀洹果，沿著這條圣道到達阿羅漢果
 
    當心完全地覺知,、不帶任何思考時,，到了某個程度后，當某個現(xiàn)象生起時,，心將不賦予它任何意義,，只是單純地覺知現(xiàn)象的集起與滅去。這就是內(nèi)觀最純凈的階段。

   到了這個點后,，心會經(jīng)歷一個大的改變,，細節(jié)不在這里說了，以避免讀者可能會根據(jù)這些信息,，頭腦里杜撰出這么一個境界,。
 
    為了進入覺悟之路，心必須一直保持覺知,，沒有任何思考,，對生起的純凈的心理現(xiàn)象不加賦予任何的意義。

   有些老師錯誤地認為,，當一個人覺悟了,，心就完全失去了意識。這是對佛陀的教導“究竟法是空”的誤解,，這種特別錯誤的空見是斷滅見,。覺悟不是這樣的。失去意識是另一種存有,，稱之為無意識,，與無意識的眾生居住于無想天，泰語稱為 “phrom-lookfak”,。
 
    實現(xiàn)覺悟的第一個階段后,，初果圣者立即深刻地洞見佛法的道路 – 所有集起的都將滅去。一個實體繼續(xù)存在,，但不再是“我”,，甚至不是一個殘留物。

   看到身和心不是“我” 的實相是初果階段所獲得的知識,。然而,，對自我的粘著仍然存在，因為要釋放所有的粘著需要到達更高的層次才能做到,。到達初果后,，禪修者應該繼續(xù)和以前一樣禪修。能覺知的心將越來越明顯,，到了不還果（阿那含果）時心完全突顯,，因為它從所有感官貪欲中出離。心顯現(xiàn)出深度禪定的狀態(tài),，此時它只覺知它自己,。此時，來自于感官欲貪的主要蓋障完全根除,，如果禪修者此時死了，他或她只會再生于色界或無色界，不再降生于人界,。
 
    許多禪修者,，由于沒有禪修老師指導，當他達到這個階段后,，他會認為覺知的心沒有任何雜染了,，不再需要修了。相反,，隆波頓進一步指導說,，一旦發(fā)現(xiàn)了知道者，摧毀知道者,；一旦發(fā)現(xiàn)心,，摧毀心。
 
    這不是口頭上的言說,。這個教導的真正含義是我們需要再次去除對心的粘著,。這個階段如此純凈，以至于如果覺知力不夠純凈,，我們將不知道怎樣進一步往前走,。

   知道者或覺知的心同樣是從屬于三本質(zhì)，有時也會有一些輕微的雜染,，這足夠以顯露三本質(zhì),。在老師的指導下的禪修者將不帶反應地看到這個雜染。

     
   心保持覺知,，不陷入思考,，不尋找答案。它完全安靜,，直到完全出除對它自己的粘著,。只有那時，心才完全解脫,，無邊無際,；它從所有的被覺知的目標（現(xiàn)象）中解脫出來，中止了輪回的因,。
 
 
================= 
隆波頓尊者的教導的總結(jié)
 
1  究竟法是可以被心理解,。
 
2  反復念誦咒語為了專注于一個感官目標，然后觀察誰在念,，或在念什么,，如“佛陀”。(編者按：這里說的咒語是森林派的念佛,，是巴利語音的佛陀,，具體方法有些區(qū)別于南傳的佛隨念，也和漢地的念佛法門不同。南傳是禁止念咒的,?？赡苓@里翻譯成咒語有些不妥）
 
3 理解思維過程，觀察煩惱生起,。
 
4  不要讓心抓住外在的目標,。不要讓心一直迷失于思維中或外在的目標上。
當六根對境時,，接收到各種目標時,，觀察心對境的反應。
 
5 如同眼觀察色一樣,，通過觀察心,，獲得洞察力。覺知心的活動,。
 
6  通過不思考,，而獲得覺知。停止思考,，只觀察,，因為思考不會導向智慧。但我們?nèi)缘靡蕾囁伎?，因此也不能刻意地中止思考?br>  
7  從物質(zhì)中分離,，消除心理造作，到達空境,。從空境中分離,，到達空定。
 
 
四圣諦的總結(jié)
 
心跑出去了,，是苦之因
（因而,，不要讓心跑出去）
心跑出去的結(jié)果，是苦,。
心清晰地看到心,，是滅苦之道。

清楚地看到心的結(jié)果,，是苦滅,。

-----泰國 森林派 阿姜曼尊者傳承 隆波頓尊者（是隆波帕默尊者的師父） 由 當下即安 翻譯

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).