(1) To make the mind calm is to find the right balance. If we push the mind too hard, it will go beyond that balance; but if we do not try hard enough, it will not reach that balance.
Normally, our mind (of ordinary people) is not calm and quiet, it is restless and restless all the time. We must make the mind strong. To make the mind strong and to make the body strong are not the same. To make the body strong, we must exercise, carry burdens, and move to make it stronger. But to make the mind strong means to make it peaceful, not to think about this and that. For most ordinary people like us, the mind has never been peaceful, nor has it ever had the ability to concentrate (samādhi),(2) so we must establish it within a limit. We sit in meditation, staying with the "knower".
If we try to force the breath to be too long or too short, we will lose balance, the mind will not be at peace. It is like when we start to press the pedal of a sewing machine. First, we have to try, click, and beat to match the momentum of the pedal. Only after the rhythm and momentum are in harmony and balance can we sew the clothes smoothly. It is the same with following the breath. We do not care how short or long, weak or strong it is, just be aware of it. Simply let it be, just be aware of its natural rhythm.
When we are in balance, we take the breath as our object of meditation. When we breathe in, the starting point of the breath is at the tip of the nose, the middle point is at the middle of the chest, and the end point is at the tip of the nose. This is the path of the in-breath. When we breathe out, the starting point is at the belly, the middle point is at the middle of the chest, and the end point is at the tip of the nose. Simply be aware of the breath at the tip of the nose, between the chest and abdomen (following the in-breath), then from the abdomen, to the area between the chest and the tip of the nose (following the out-breath). We focus on recognizing these three points of contact of the breath to strengthen the mind, limit other mental activities, thanks to which mindfulness and self-awareness can arise and develop easily.
When the attention has settled on these three points, then we do not need to pay attention to them anymore, but only need to be aware of the in-breath and out-breath, focusing the attention solely on the tip of the nose (or the point between the upper lip), where the breath flows in and out. We do not need to follow the breath down to the chest and abdomen as at first, now we just need to establish mindfulness on only the tip of the nose in front of us, and be aware of the breath at this single point. In, out, in, out.
There is no need to think of anything in particular. Just concentrate on this simple task, maintaining the constant presence of the mind. There is no need to do anything else, just breathe in, breathe out.
When the mind becomes calm, the breath is purified. The mind and body become light. This is the right state of the meditation process.
When sitting in meditation, the mind becomes purified, but no matter what state the mind is in, we still pay attention and be aware of it, still continuously look at it, know it. The activity of the mind is there, along with the calmness. There is vitakka, called vitakka (V). Vitakka is the act of bringing the mind (directing the mind) to the object of meditation (meditation subject, meditation object). If there is not enough mindfulness, there will not be much vitakka. Then there is vicara, called vicara (V). Vicara is contemplating around that object. Various faint perceptions may still arise from time to time, but self-awareness (sampajanna) is the important one—with it, whatever is happening we are constantly aware of it.(3) As we practice more deeply, we will be constantly aware of our state of meditation, knowing whether the mind is firmly established or not. Thus, concentration and mindfulness are both present.
Having a peaceful mind does not mean that nothing is happening; perceptions still arise within it. For example, when we talk about the first level of peace of mind (first jhana), we say it has five factors. Along with vitakka and vicara, there is the piti factor that arises on the basis of mindfulness and then there is the sukha factor. All four of these factors are present in a mind that is established in tranquility. They are just like “one” state.
The fifth factor is ekaggata (one-pointedness). You may wonder how we can have one-pointedness of mind when the other four factors are also present in the mind. This is because they have all come together on the basis of tranquility. Together they are called a state of concentration (samadhi). Those five factors are not our everyday states of mind, they are factors of the meditative state. There are those five factors, but they do not disturb the basis of tranquility. There is vitakka that draws the mind to the object of mindfulness, but it does not disturb the mind. There is vicara (thought) surrounding the object of contemplation, and there are factors of joy and happiness arising, but they do not disturb the mind. So the mind is "one" with these factors. The first peaceful level of meditation (jihana) is like that.
We do not need to call it the first level of meditation, second level of meditation, third level of meditation, fourth level of meditation... we simply call it "a peaceful mind". As the mind becomes more and more calm, it will let go of vitakha and vicara (thought and investigation), leaving only piti and sukha (joy and happiness). Why does the mind let go of vitakha and vicara? Because as the mind becomes more and more refined, the activities of vitakha and vicara become too coarse for the mind. (The way of meditation is to gradually go to a more refined and refined mind! At this stage of meditation, when the mind puts aside the mind and the thoughts, feelings of extreme joy (hỷ) may arise, tears may flow out of joy. But when the mind reaches deeper concentration, this element of joy (hỷ) is also put aside, leaving only the element of happiness (lặc) and the one-pointedness of the mind. Then finally the mind also puts aside the element of happiness (lặc), leaving only the most refined and refined mind. The state of mind at this time has only two elements: letting go (upekkha) and one-pointedness (ekaggata). All other elements have been put aside. The mind is calm, unmoving.
Once the mind is peaceful, that (the unmoving of the mind) can happen. We don't need to think much about it, it happens automatically when the causal factors are ripe. This is called the energy of a mind peaceful. In this state the mind is not dull or confused; the five hindrances [greed, anger, restlessness and worry, dullness and confusion, and doubt] have all disappeared. But if the energy is not strong enough and mindfulness is weak, then disturbing perceptions (mental thoughts) will often arise. The mind is peaceful but it seems that there is still a "layer of confusion" within the stillness. But it is not ordinary dullness or drowsiness, but some mental thoughts will arise - perhaps we will hear a sound or see a dog or something. It is not clear, but it is not a dream state either. This is because the five elements mentioned above have become unbalanced and weakened.
The mind tends to play tricks on the real-false side within the layers of stillness. When the mind is in this state, mental images (nimittas) often arise through any of the senses, and the meditator cannot recognize exactly what are happening. "Am I sleeping? No. Is it a dream? No, that's not a dream..." These perceptions arise in the midst of stillness; but if the mind is truly still and clear, we will not doubt or question those mental images when they arise. Questions like "Am I drifting? Am I sleeping? Am I lost?..." will not arise, because such questions are characteristic of a mind that is still doubting. The question "Am I sleeping or awake?"... is the mind that is confused, dull. It is the mind that is lost within itself. It is like the moon going behind the clouds. We can still see the moon but the clouds have obscured it. It is not like the moon coming out from behind the clouds, bright and shining. When the mind is peaceful and firmly established in mindfulness and clear comprehension, there will be no more doubt or concern about the various phenomena that arise. in the mind. The mind will truly be above all obstacles. We will clearly see each occurrence in the mind as it is. We will no longer have doubts or questions because the mind is clear and bright. This is what a mind that has attained samadhi is like.
Some people find it difficult to attain samadhi because they do not have the right tendencies. They have samadhi, but it is not strong, not firm. However, one can attain peace by using wisdom, by contemplating and seeing the truth of things. This is using wisdom (insight) instead of concentration (meditation). For example, it is not necessary to sit down in meditation to have tranquility in practice. Just ask yourself "What is this"... and consider and solve the problem right there! A person with wisdom is like that. He does not need to have great concentration, although some concentration is necessary: just a certain level Concentration is necessary to develop wisdom. It is like growing rice and corn. People may need to eat more rice than corn. (Some places grow a lot of corn, some places grow mainly rice, because they eat more rice.) Our practice is the same: we can rely mainly on wisdom (rather than concentration) to solve problems. When we see the truth, peace will arise.
The two ways of practicing are not the same. Some people have insight and are strong in wisdom, but they do not have much concentration. When they sit in meditation, they are not very peaceful. They often think a lot, observe this, consider that... until finally, they clearly observe suffering and happiness, and they see the truth within them. Some are more inclined to this way of practicing than meditation. While standing, walking, sitting or lying down, enlightenment can happen. By seeing, by letting go, they attain peace. They attain peace through seeing the truth, through overcoming doubt; they overcome doubt because they have seen the truth for themselves.
Some people have little wisdom but they have very strong concentration. They can enter deep concentration quickly, but without much wisdom, they do not catch their defilements (when they arise in the mind), they are unaware of them. So they do not solve problems.
But whatever way we meditate, the important thing is to get rid of wrong thinking (wrong view), leaving right view (samuppada). We need to get rid of instability, leaving peace!
Actually, all practices lead to the same place. They are just two aspects of practice, but the two, concentration and wisdom, go together. We cannot practice one and leave the other. There is no way It is like that. Concentration and wisdom must go together. (That is the nature of correct meditation.)
That which observes the various things that arise in the mind while sitting in meditation is called mindfulness (sati). This mindfulness is the condition, through the process of practice, that helps the other factors to arise. Mindfulness is life. When we are not mindful, we are inattentive, lethargic, and it is like we are dead. If we are not mindful, our speech and actions have no meaning. Mindfulness is simply remembering, remembering, constantly remembering, constantly remembering. It is the cause that gives rise to clear understanding (self-awareness) and wisdom. The virtues we have cultivated are also incomplete without mindfulness. Mindfulness is what observes us when we are standing, walking, sitting, and lying down. Even when we are no longer in concentration (have emerged from the state of concentration samadhi, having emerged from jhana, mindfulness should also be present throughout.
Whatever we do, we should be mindful. A feeling of shame (of seeing ourselves as wrong) (4) will arise. We will feel ashamed of what we have done that is not right. As shame increases, mindfulness also increases. As mindfulness increases, unconsciousness will decrease. Even when we are not meditating, these factors are present in the mind.
And this arises through the practice of mindfulness (sati). Practice mindfulness! This is the observation of what we are doing in the present. Mindfulness has real value. We need to know ourselves clearly at all times. If we know ourselves clearly in this way, right will prevail over wrong, good will prevail over evil, the path will become clear, and the cause of all shame (of feeling wrong) will disappear. Wisdom will arise.
We will group all the practices according to the Buddha's formula: cultivating morality, meditation, wisdom [sila, samadhi, pañña]. To concentrate, to respect oneself, to consider oneself, to control oneself, practice morality. To make the mind firmly established in that control, practice concentration, meditation. To be perfect, to have an all-encompassing understanding within all the actions we are doing, practice wisdom. In short, practice includes morality, concentration, wisdom; or in other words, it is the path (the Noble Eightfold Path). There is no other path.
(1) This lecture was given in the northeastern dialect of Thailand (Laos), recorded on a tape recording that was later discovered.
(2) Samadhi (concentration) is a state of calm and concentration of mind, the mind converges to one point, a state that comes from practicing meditation.
(3) Again, mindfulness (sati) is attention, constant remembrance, mindfulness; and clear understanding (sampaiānm) is clear knowing, constant knowing, self-awareness.
(4) Feeling ashamed (seeing mistakes) is based on understanding cause and effect, not emotional shame
Không có ai là vô dụng trong thế giới này khi làm nhẹ bớt đi gánh nặng của người khác. (No one is useless in this world who lightens the burdens of another. )Charles Dickens
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