Note from the Translator
I am simply a practitioner who wishes only to preserve the teachings of Thailand’s noble monks. I have chosen a literal translation so that international readers receive the same essence and full content of every sentence as Thai readers do, without summarizing or adding personal interpretations. Regardless of whether the doctrines herein are "right" or "wrong" in your view, I kindly ask you to use your own wisdom and judgment to reflect upon them.
If you have any suggestions or find any errors where the translation does not match the original Thai text, please let me know. I would be most grateful for your feedback and will update the text to be as accurate as possible. Thank you.
A Spanish version of this article is available here: ESPAÑOL
'Buddho'... 2 syllables with immense power. It can guide us to the end of suffering, to Jhana, and to spiritual powers. Just doing it 1 time, you can see Equanimity in the blink of an eye. To be liberated from the suffering of Samsara... is possible through 'Buddho.'
In this special episode, we present the meditation method of Luang Pu Sao Kantasilo, the grandmaster of the Forest Tradition—who was both the teacher and spiritual companion of Luang Pu Mun—as recounted by his disciple, Ajahn Phuth Thaniyo.
Note: To provide the most complete guide, this article combines Ajahn Phuth's original sermon with detailed instructions from his written records (Thaniyo Thera Vatthu). We have woven them together to give you both the spirit and the precise method.
Disclaimer: Please note that this discourse includes descriptions of meditative visions and unconventional practices, including elements of mental suggestion. These are shared as a record of the masters' specific teaching techniques. We strongly advise listeners to exercise personal discretion and not to attempt these specific practices without the direct guidance of an experienced meditation master. The Abandoned Forest Temple assumes no responsibility for individual experimentation based on these historical accounts.
Chapter 1 : The Foundation: The Power of 'Buddho'
As a disciple of Phra Ajahn Sao, I will relate the details of the meditation practice according to his lineage for all of you to hear. Phra Ajahn Sao was a senior monk who did not study Scriptural Study (Pariyattidhamma) extensively. He learned only the duties and observances (Vatta) that were necessary for direct practice. Phra Ajahn Sao did not take exams; he did not even pass the elementary Dhamma Scholar (Nak Tham) level because he did not sit for them. However, his understanding of the Doctrine and Discipline (Dhammavinaya) regarding practice was incredibly refined and detailed.
When Phra Ajahn Sao taught Meditation Subjects (Kammaṭṭhāna) or taught people to develop the mind (Bhāvanā), he would usually hold to the principle of reciting 'Buddho' (Buddho) as the foundation. For example, sometimes people would ask him, 'I want to learn meditation. I want to practice mental development. How should I do it?' Phra Ajahn Sao would say, 'Meditate on Buddho.'
'If I meditate on Buddho, what will happen?' He would say, 'Do not ask. Why ask what Buddho means?' He would emphasize, 'Just meditate Buddho, Buddho, Buddho solely. Do it a lot. Do it frequently. Make it a skill. When you set your mind to do it truly, the results will arise on their own; there is no need to ask.'
Now, if we ask, 'What will happen if we meditate on Buddho?' while we have not yet started doing it, even if he gave an answer based on what he had successfully experienced, it would be of no benefit to us, the askers. Therefore, it is not necessary to ask.
Book Detail 1
In the book, there are additional interesting details regarding Buddho:
Ajahn Phuth once secretly asked him why one must meditate on Buddho. He explained that we meditate on Buddho because Buddho is the action of the mind (Citta). If we write it as letters... it reads as Buddho. This is merely a word, a name for a type of virtue. When the mind recites Buddho, it calms down abruptly—still, bright, the Knower, the Awake, the Blossomed. After that, the word Buddho disappears.
Why does it disappear? Because the mind has reached Buddho. The mind has become the Buddha (Buddha), the Knower (Poo Roo), the Awake, the Blossomed. It is a virtue that transforms the mind into a Buddha, arising within the mind of the meditator. After that, our mind will stop thinking the word Buddho and will simply be still, knowing, awake, blossomed, and radiant. The body is light, the mind is light; the body is calm, the mind is calm. Furthermore, Rapture (Pīti) and happiness arise indescribably. This is the natural Buddha or Buddho arising at the mind.
Buddho translates as the Knower, the Awake, the Blossomed. It is an action of the mind. It is close to the truth. The reason we must repeat Buddho is that we wish to meet Buddho. While Buddho has not yet arisen in our mind, we must recite Buddho, Buddho just as if we want to meet a friend; when we do not see him or he has not yet come to us, we call his name. Now, when he has come to meet us and we have conversed, it is no longer necessary to call his name. If we persist in calling his name repeatedly, he will think we are rambling and might scold us.
In the same manner, when we call Buddho, Buddho into our hearts, and when our mind gives birth to Buddho on its own—becoming the Knower, the Awake, the Blossomed—our mind stops calling on its own. Now, if a feeling inserts itself, thinking, 'Oh, I should think of Buddho again,' as soon as we think this, our Concentration (Samādhi) will withdraw immediately. The action of the mind being awake and blossomed will disappear because the concentration has withdrawn.
This is the reasoning for meditating on Buddho that Ajahn Phut recorded in the book.
...Returning to the sermon, Ajahn Phuth mentioned precautions to take...
End Book Detail 1
Suppose you become a disciple of any master who teaches you to meditate in a specific way. If you still have hesitation or Doubt in the exhortations and teachings of your master, no matter how much you meditate, you will not receive successful results. Therefore, regardless of which school you learn meditation from—whether you learn from the 'Right Arahant' (Sammā Arahang) school, the 'Rising and Falling' (Yup Noh Phong Noh) school, or discern Materiality and Mentality (Nāmarūpa)—once you have learned, you must set your mind to practice seriously. Practice according to your master's advice seriously. Consider it as being truly earnest and obedient.
For example, suppose your master, after teaching the meditation word, orders you to sit in meditation and recite the preparatory repetition three or four times a day, but asks that you do it for one hour each time. If you can follow your master's command—whoever the master may be—results will surely arise. But if you feel half-believing and half-doubting, thinking, 'I do it but get no results' then do not do it.
Chapter 2 : Stages of Concentration & Body Contemplation
Now... I wish to create understanding for all those interested in mental development. Phra Ajahn Sao taught the Preparatory Repetition (Parikammabhāvanā) of 'Buddho, Buddho...'
Buddho, Buddho is the preparatory repetition in the ten Recollections (Anussati): Recollection of the Buddha (Buddhānussati), Recollection of the Dhamma (Dhammānussati), Recollection of the Sangha (Saṅghānussati), or other recollections that utilize a preparatory repetition. From item one to item eight, one must use a repetition word according to that specific text or method.
For any meditation that uses a mental preparatory repetition, when performed, the mind will calm down only to the level of Access Concentration (Upacārasamādhi). Whoever meditates in whatever way, when thinking a preparatory repetition, the mind will calm down only to Access Concentration.
What is the extent of the meaning of Access Concentration? It means that after reciting the repetition, the mind enters a state of calm, drifting as if falling asleep. Then, the mind generates a stillness and brightness, but there is still a feeling regarding the body and the breath. This is called the body still appearing in awareness. As soon as this drifting symptom occurs, the preparatory repetition word disappears. For instance, whether reciting Buddho, Buddho or Rising, Falling, when the mind calms and drifts into a state where brightness arises, the mind becomes still. Once it snaps into stillness, the preparatory repetition words vanish entirely. Therefore, every type of preparatory repetition calms the mind down only to Access Concentration, not reaching Absorption Concentration (Appanāsamādhi).
When the mind does not reach Absorption Concentration, it does not reach Tranquillity Meditation (Samathakammaṭṭhāna). Therefore, those who say that meditating on Buddho or using preparatory repetition allows the mind to calm down only to Tranquillity Meditation are misunderstanding. I wish to clarify this for all meditators...
Now, when the repetition is done and the mind does not descend into Absorption Concentration, what should we do at this point? The thing that will appear in awareness unavoidably is the feeling that there is a body. Besides the feeling of the body appearing, the breath will appear. If the body appears, contemplate the body; this is called Mindfulness Immersed in the Body (Kāyagatāsati). If the breath appears in awareness, determine to know the breath. The meditating mind should hold onto one of these two objects as they appear in the mind of the practitioner. Then, let the mind follow and know that object.
For example, if the body appears, hold onto Kāyagatāsati. Determine to view a part of the body, or determine to view hair (Kesā), body hair (Lomā), nails (Nakhā), teeth (Dantā), skin (Taco), flesh (Maṃsaṃ), sinews (Nahāru), and bones (Aṭṭhi), completing the thirty-two parts. This will be the method to calm the mind down into Tranquillity Meditation, which is Absorption Concentration.
Book Detail 2
Regarding Kāyagatāsati, Ajahn Phuth recorded in the book as follows:
The principle of Tranquillity and Insight (Samatha-Vipassanā) of Phra Ajahn Sao involves considering the body by separating it into the Four Elements (Dhātu): Earth, Water, Wind, and Fire. In his teaching principles, he taught within the framework of Tranquillity and Insight as we have heard before. However, he would emphasize teaching the cultivation of the Buddha's virtues as the major part. When the cultivation of Buddha-virtues was fluent and skilled, he would then teach the consideration of Kāyagatāsati.
When teaching to consider Kāyagatāsati and Meditation on Loathsomeness (Asubhakammaṭṭhāna) until skilled, he would then teach to consider the Elements (Dhātu). He taught to contemplate the body by separating it into the four elements: Earth, Water, Wind, and Fire. Then, try to contemplate that within this body there is nothing—there are only the four elements of Earth, Water, Wind, and Fire converging. There is no animal, person, self, us, or them... none at all. When trained to consider this fluently, the mind will see that which has no self; it sees that this body is not a self, it is all Not-Self (Anattā). There will be no self or being when separated out; there are only the four elements of Earth, Water, Wind, and Fire. No animal, person, self, us, or them. However, relying on the convergence of the four elements—Earth, Water, Wind, Fire—Rebirth-linking Consciousness (Paṭisandhicitta) or (Paṭisandhi-viññāṇa) comes to occupy this form. We thus assume the Convention (Sammutipaññatti) that it is an animal, a person, a self, or us.
This is the teaching guideline of Phra Ajahn Sao, Phra Ajahn Mun , and Phra Ajahn Singh. Whether considering simply Kāyagatāsati or considering the Elements (Dhātukammaṭṭhāna), according to academic principles, these are objects of Tranquillity Meditation (Samathakammaṭṭhāna). However, they emphasized considering Kāyagatāsati meditation (Kāyagatāsati-kammaṭṭhāna) and Element meditation (Dhātu-kammaṭṭhāna) as the main practice. The reason they emphasized this is that it enables the mental plane of the practitioner to advance to the plane of Insight (Vipassanā) quickly.
...And in another section, it is recorded...
Consider Kāyagatāsati by separating hair, body hair, nails, teeth, skin, flesh, sinews, bones, etc., into parts. We will see that in this body, it is not a self or a being. It is merely hair, body hair, nails, teeth, skin, flesh, sinews, and bones. If this body were a self, why would we call it hair? Why call it body hair? Why call it nails, teeth, flesh, sinews, bones? When separated and named like that, there is no animal, person, self, us, or them. Furthermore, one will see the Loathsomeness (Asubha), seeing that this body is full of filthy, disgusting, dirty, repulsive things, not worthy of Clinging (Upādāna) as a self (Attā).
Then consider it often, consider it continuously, until the mind generates calm. Once calm, the mind will conduct itself toward consideration automatically. The meditator will begin to clearly know and truly see the reality of this body. Especially regarding the consideration of the four elements—Earth, Water, Wind, Fire—considering the body separated into parts: 'This part is earth, this part is water, this part is wind, this part is fire.' We will see that this body is merely earth, water, wind, and fire. Animal, person, self, us, and them do not exist. This makes our mind perceive Anattā (Not-Self) more quickly.
When the principles of body contemplation from the records are understood... in the sermon, he mentioned another alternative for those not adept at body contemplation, which is...
End Book Detail 2
Now, if one does not do that, and the breath appears in awareness, then determine to know the breath—in, out, in, out. Follow the breath until the breath becomes refined. But if the breath becomes refined and then the breath disappears, the mind will calm and enter Absorption Concentration (Appanāsamādhi) without thought or formation. There is only the mind standing still. This is the mind entering Samatha. The mind stays within the mind, knowing only specifically within the mind. The thing called 'knowledge' does not appear because, at this stage, the feeling that there is a body does not exist. The feeling that there is breath does not exist. The intention to incline towards thinking of anything at that moment does not exist at all. It is a mental state devoid of capacity in all respects; at best, it merely sustains itself in stillness.
If the meditator gets stuck in this phase, their mind will be stuck in Absorption Concentration. If there is enough capacity to advance slightly, at best it becomes a type of Attainment of Absorption (Jhānasamāpatti), going to the Sphere of Infinite Space (Ākāsānañcāyatana), Sphere of Infinite Consciousness (Viññāṇañcāyatana), Sphere of Nothingness (Ākiñcaññāyatana), or Sphere of Neither-Perception-Nor-Non-Perception (Nevasaññānāsaññāyatana). It walks the line of the Brahmin religion. However, Buddhism and Brahminism rely on each other. If anyone can do it, it is good as well; do not deny that it is good. But when done, do not get attached. Playing with Absorption (Jhāna) creates various psychic powers (Iddhiritti). If one is not knowledgeable, it causes attachment. If one attaches to concentration at the level of Jhāna, the plane of mind and Dhamma will not generate knowledge or walk the step of Insight (Vipassanā). This is a side track.
Now, if the mind watches the breath becoming more and more refined, according to scriptural principles, they warn of one thing: When the breath acts as if it is about to disappear completely, think that the breath still exists. If the body is about to disappear, they say to think that the body still exists. For what purpose? So that our mind is not devoid of an object to know. When the mind enters Absorption Concentration without anything, having only the internal feeling of the mind as a single point, the mind has no tool of knowing. When the mind has no tool of knowing, the mind has no base of setting. When the mind has no base of setting, it lacks the Great Foundations of Mindfulness (Mahāsatipaṭṭhāna).
Because only the Mahāsatipaṭṭhāna creates the foundation for the mind to have stability in practice. Now, when the mind goes into the mind, the body is gone, the breath is gone, so it has no location. The mind has no location, no object of recollection, no tool of knowing. Even if the mental capacity is to be still, it generates no benefit. Therefore, the teachers instruct to think that even if the body disappears, think that the body exists. Let the mind come to know at the body. The body is the tool of knowing for the mind; it is the object of recollection for Mindfulness (Sati). When the mind has the body as a tool of knowing, and Mindfulness has the body as an object of recollection—recollecting like that—it is the base of setting for Mindfulness. When the mind has profound knowledge and sees the truth regarding the body, at that moment, Mahāsatipaṭṭhāna arises. This is called having complete Mindfulness and Clear Comprehension (Sampajañña).
Book Detail 3
Supplementary content from the book regarding the state of the mind coming to recollect the body is as follows:
When the mind follows the breath inside, the mind will go to rest calmly in the midst of the body. Then it radiates out to know the entire body. The mind is capable of seeing various organs within the body, the whole body, because the wind runs into various parts of the body. Wherever the wind runs to, the mind knows to there. From head to foot, from foot to head. From the left arm to the right arm, the right leg to the left leg. When the mind follows the breath in, the mind will know the whole body.
At whatever moment the body still appears, the mind is calm, still, knowing broadly within the body. Applied Thought (Vitakka) and Sustained Thought (Vicāra) mean the mind knows the body within the body. Mindfulness also knows simultaneously within the body. In that order, Rapture (Pīti) and happiness naturally arise. When Rapture and happiness arise, the mind becomes one. The Five Hindrances (Nīvaraṇa)—Sensual Desire (Kāmacchanda), Ill-will (Byāpāda), Sloth and Torpor (Thīnamiddha), Restlessness and Worry (Uddhaccakukkucca), and Doubt (Vicikicchā)—disappear. The mind becomes Samatha, possessing enough power to subdue the Five Hindrances to tranquility. The meditator will then see the benefit of developing Tranquillity Meditation.
This is the detailed mental state in the record... and in the sermon, he spoke of the drifting mind...
End Book Detail 3
Chapter 3 : The Trap of Visions & How to Overcome Them
This is the guideline that Phra Ajahn Sao taught. And another thing: in the beginning, I spoke about Access Concentration (Upacārasamādhi). When the practitioner's mind has symptoms of calming and drifting, and then brightness arises—this point is very important. Because in preparatory repetition, if the mind is calm and has drifting symptoms, and brightness arises, the brightness at this stage will feel like light rushing out through the eyes. Exiting the eyes, the brightness heads straight forward. While the mind calms down to the level of Access Concentration, mostly it will have the characteristic of being half-asleep, half-awake. Having Mindfulness sometimes, lacking Mindfulness sometimes. Sometimes forgetful. And there is brightness as a sign. This brightness has a feeling of sending a current out from the eyes. Now, wherever the brightness sends its current, the mind rushes after that light. When the mind goes out following the light, various Mental Signs (Nimitta) naturally arise. Sometimes at this point, we might see images of people, images of animals, or sometimes see ghosts and demons. When seeing various images, we will attribute meaning that those things have come to ask for merit, and then we will set our intent to spread merit to them.
When an intention arises, the state of mind that was beginning to be calm changes. It changes from being in Concentration (Samādhi), from calm, to being uncalm. That is, Concentration withdraws. When Concentration withdraws, the images in the various visions disappear entirely. Even though we think of spreading merit to them, it resembles as if they are afraid of our merit; they refuse to accept it and disappear. But in reality, the various vision images that we see are not any specific thing coming to show itself to us. It is our own mind fabricating them itself.
Why must it cook them up like that? It is because... we meditate and we want to see. And mostly, the masters who teach meditation teach disciples to sit in meditation, and when finished, they often ask, 'What did you see?' Now, the phrase 'What did you see?' gets buried in the subconscious. When meditating, everyone feels they must see. If one meditates and does not see, it implies the meditation was not good. Therefore, when we have this Clinging (Upādāna) of wanting to know and wanting to see, when the mind calms down, the Perception (Saññā) from the past of wanting to know and see pops up automatically. Then it displays various vision images for us to see.
This is an experience that will occur within the mind of the meditator. Now, if the meditator sees the vision and realizes it suddenly, and the Concentration withdraws and the vision image disappears, then let it be. But suppose when seeing a vision image, such as seeing a Deva (angel), the mind gets attached to the Deva. Seeing the beauty of the Deva, one feels that normally Devas must live in heaven. When thinking that Devas live in heaven, we want to go see the Deva in heaven too. So, we tag along after that Deva, depending on where the Deva leads.
If Concentration withdraws, then let it be. But if Concentration does not withdraw, one gets attached to the vision image of that Deva and follows behind the Deva. Finally, the meditator will feel as if walking behind the Deva. Wherever the Deva leads, we follow. If our mind thinks we are going to see heaven, the vision image of heaven will arise. It becomes a story of touring heaven. If thinking of hell, the image of hell will arise, and it becomes a tour of hell. These things are all diversionary paths for the practitioner of mental development. Therefore, the teachers advise and teach that while we are practicing meditation, we should determine to know down at the mind. Whatever vision images arise, do not assume that they are real. They are merely deceptive Mental Signs.
Book Detail 4
The method to cure the delusion of visions recorded by Ajahn Phuth in the book is summarized as follows:
When Ajahn Phuth went to relate his meditation to Phra Ajahn Sao, if anything was correct, he would say, 'Speed it up, speed it up, speed it up,' and would not explain. But if it was incorrect—for example, if someone practiced meditation and it was like, when the mind was bright and knew a vision, they inclined to bring the vision in; when the vision came to the body and heart, it felt suffocating, like the heart was being squeezed, and the bright concentration... went dark completely—he would say, 'Do not do that. It is not correct.'
When a vision arises, if one tells any master and they advise to incline and bring that vision towards oneself, that is teaching incorrectly. But if anyone says they meditated and saw a vision, and the master advises to determine to know the mind essentially, as if not interested in that vision, then that vision will show reactions of changing in various ways. When we have good Mindfulness and Clear Comprehension, and stable Concentration, we will rely on the change of the Mental Image (Manobhāva) of that Nimitta as a reminder to our heart to know that all things are Impermanent (Anicca), Suffering (Dukkha), and Not-Self (Anattā). A vision that changes is a Counterpart Sign (Paṭibhāganimitta).
If it is a vision that appears and stays still, not moving, with no changes, sometimes our Concentration is steadfast, and the memory is buried deep in the depth of the mind, reaching the subconscious. When leaving the meditation seat, we do not think of it, but it is like we see that vision. Thinking of it, we see it; not thinking of it, we see it. It sticks to the eye and heart like that. This is called a Learning Sign (Uggahanimitta).
Simply put, if our mind gazes at a still image, it is a Uggahanimitta.
If the mind focuses on knowing the change of that vision, it is a Paṭibhāganimitta.
Uggahanimitta is concentration at the level of Tranquillity Meditation (Samathakammaṭṭhāna). But Paṭibhāganimitta is concentration at the level of Insight (Vipassanā) because the mind determines to know the change.
If anyone meditates and gets a vision like this and tells Phra Ajahn Sao, he would say, 'Eh, that is good. Speed it up, speed it up.' But if anyone says that when seeing the vision, 'I inclined it into my mind and heart, but why is it that when the vision reached the mind and heart, the mind that was bright, clear, knowing, awake, and blossomed went pitch dark, and it was like the heart was squeezed? After that, my mind was not itself. It was as if the power of the thing that entered covered everything.' If told like this, he would say, 'Doing that is incorrect. When seeing a vision, determine to know simply. Do not incline it in. If the vision is inclined into the body, it will turn into spirit
mediumship. This is a secret key in practice.
This is the method to cure getting lost in visions as recorded. But in actual practice, he warned that most people tend to get lost in another way, as he preached:
End Book Detail 4
But for those who have reasonable Mindfulness and Wisdom (Paññā), they can incline those visions to be an object of knowledge for the mind, an object of consideration, an object of recollection for Mindfulness. They can generate Mindfulness, Concentration, and Wisdom. They can have stability and intelligence in practice as well. But mostly, people tend to get lost. Lost in various visions as mentioned. Signifying them as real. And furthermore, sometimes they might think that the various vision images seen are karmic creditors coming to collect debts or something similar, which is truly unfortunate misunderstanding.
Therefore, practitioners, please have Mindfulness and Clear Comprehension (Sampajañña). Be careful regarding various vision images. I confirm that those various vision images are not real things. They are Mental Images (Manobhāva) that we create ourselves. Did we intend to create them? We did not intend to create them, but we have Clinging (Upādāna)—wanting to know, wanting to see. When the mind calms down to the level of Access Concentration (Upacārasamādhi), and our mind is in a state of half-asleep, half-awake, sometimes having complete Mindfulness and Clear Comprehension, sometimes lacking Mindfulness—in the period we lack Mindfulness, vision images will arise. And those vision images are not real.
Why confirm they are not real? Sometimes in the textbooks, they confirm they are real, so why does this monk confirm they are not real? I dare to deny they are real because at one time, I considered death within my own self. I wanted to know what death is. We are born; eventually, we must die anyway. We should know what death is before actually dying. So, I contemplated determining to view death. When death appeared in the manner that the mind exited the body and went to float in a separate part, about two meters away from the body. Then the mind sent a current down to inspect the body. The body lying stretched out slowly became bloated, rotten, decayed, and crumbled according to its stages. Finally, it disintegrated until nothing was left. There remained only emptiness.
Then, that emptiness came back to be again. It became bones, a skeleton, flesh, skin, a form, a perfect body returning again. Then it disintegrated again. Back and forth like that. Now, the thing that is the mark of death, making us know death, is the body. Because the body lay stretched out motionless. And the thing that knew this body was rotting, decaying, and disintegrating... but when the mind exited that state, it came back to be a body, a self as before. And the body that was seen disintegrating was still there as before; it had not disintegrated at all.
Therefore, it can be confirmed that the visions appearing to the meditator in this initial stage are visions that our mind cooks up as images itself. It is not something else showing itself to us. Even the body that died, rotted, and decayed is not the body performing the show. But this mind, the Conditioner (Saṅkhāra), the Cooker—this is what cooked it up to be like that. Why does it cook it up? Because we want to know, want to see, want it to be like that. This is the original Clinging (Upādāna) we set—that we want to know and see the truth like this. When we train the mind to be in Concentration, having Mindfulness and Wisdom enough to incline and think of those things to happen with steadfastness, when done skillfully, it naturally can happen as we desire.
Why do we create these Mental Images? To be a skillful means to teach our mind to know the truth. To know that we will really die. Dying, we must really rot. Rotting, we must really disintegrate and vanish. So that the mind feels the realization that death... whether anyone is sad or not sad, whether anyone likes it or dislikes it, whether anyone is pleased or not pleased, when the time comes that it must happen, it must go according to its natural law.
The Buddha taught to consider death with the purpose that everyone accepts the reality that we must truly die. The reason we fear death, fear pain, fear old age, death, and so on... we fear because we do not yet profoundly know and see the truth. When we do not profoundly know and see the truth, we do not accept the reality. When we do not accept the reality, we keep denying the truth. As long as we deny the truth, we are suffering (Dukkha) endlessly.
Therefore, in Dhamma practice, we have objectives: First, for the mind to be calm as Concentration (Samādhi). Second, for Mindfulness and Wisdom (Paññā) to arise from Concentration—called Samādhi-Paññā. Samādhi-Paññā is the wisdom arising from the mind calm in Concentration. It can inspire the mind to generate knowledge, planes of mind, and planes of Dhamma sequentially. It depends on how much capacity the practitioner can make happen.
Chapter 4 : Right Concentration: Why Morality (Sila) is Essential
In doing meditation generally, it is not necessary to have morality (Sīla). But the concentration of one without morality does not lead to enlightenment of the Path, Fruit, and Nirvana (Magga-Phala-Nibbāna). For example, the concentration of an occultist (Saiyasāstra). He might recite his incantations and be able to release a nail, buffalo skin, a tooth, or something like that, making people sick or dead. —Here, Ajahn Phuth is referring to specific rituals in Thai Black Magic beliefs. This is the power of concentration. If there is no concentration, how can a large sheet of buffalo skin be covered down to be tiny? How can a nail, which has no mind or consciousness, be released into a person's stomach? If there is no concentration.
But concentration that is for destruction, aiming to destroy, is Wrong Concentration (Micchāsamādhi). Like relatives who practice meditation: as soon as they set their mind to meditate, 'Sadhu, Sadhu, I meditate, tomorrow let me win the lottery.' Wrong Concentration. 'Let me have many people admire and respect me.' Wrong Concentration.
Right Concentration (Sammāsamādhi) aims for the mind to be calm and stable, to know true and see true within one's own mind and heart. At least to know how our heart and mind are. Is it greedy? Angry? Deluded? Or whatever. Read oneself clearly. This is the point we want to know. Knowing external things, no matter how much one knows—mountains of knowledge—does not generate benefit for the knower. The more one knows, the more difficult and long it becomes.
Phra Ajahn Sao and Phra Ajahn Mun tested this. The knowledge they used to practice... for example, suppose one attains good concentration and generates various psychic powers, making amulets that are magical, able to know even the minds of people. And sometimes able to think and meditate at the Mindfulness, and wish for someone to be this way or that way. But in the end, the more skilled one became, the bigger the Defilements (Kilesa) grew. They thus saw it was not the right path. Those who practice well (Supaṭipanno), those who practice straightly (Ujupaṭipanno), those who practice for right knowledge (Ñāyapaṭipanno), and those who practice properly (Sāmīcipaṭipanno). Following the path of the Sangha's virtues can truly be called Right Concentration.
Now, when I said that doing meditation does not necessarily require morality... Concentration that lacks morality as a guarantee is Wrong Concentration (Micchāsamādhi). Those who meditate often become those with Distorted Perception (Saññāvipallāsa). Meditators who are very skilled sometimes lose their minds, becoming crazy because their morality is not pure. If one has pure, clean morality, meditate however you like, Wrong View will not arise. Distorted Perception does not exist. Because morality alone is the guarantee of the practitioner's purity.
Therefore, virtuous people who aim to persevere in the mental way to truly attain the Path and Fruit must be confident or must set their minds firmly that we must be those with pure morality according to our level. Because being one with pure morality cuts off the additional fruit of Kamma. Like yesterday we might have slapped many mosquitoes, but today we have morality, so we stop killing animals. When we stop killing animals, the fruit of bad deeds (Pāpa) that would arise from killing animals is terminated starting from the time we undertook the morality.
Therefore, morality, besides being the boundary for the acting out of human defilements, is also the guarantee of purity. It is cutting off the additional fruit of bad deeds. We humans can think both good and evil. But when we think good and do good, that is a good result. But if we think evil and do evil too, that is a damaging result. The matter of thinking... we cannot forbid it, because it has been thinking until it became a habit deeply ingrained in our very nature. But when we think, we recall the morality we undertook. Thinking to kill, recall refraining from killing (Pāṇātipātā). Thinking to steal, recall refraining from taking what is not given (Adinnādānā). Thinking to violate which clause, recall that morality clause. Then we do not do it. It is considered terminating the doing of evil by body and speech.
When we do not commit evil by body and speech, the result of Kammic result (Vipāka) that would increase in quantity—called the bad Kamma we must follow to receive retribution—naturally ends right there. As for the old stuff, let it exist like that. And we do new good continuously. When the evil we do not do becomes distant for a long time, our mind does not think of it often. It becomes distant from the evil that exists. It is an opportunity for us to do good, do good, do good continuously.
Doing good, especially meditation... if anyone cannot understand the various reasons, just do it. Do it as Phra Ajahn Sao said: 'Meditate Buddho.' When setting the mind to meditate Buddho seriously, do not fear that the mind will not be calm. Do not fear that Insight Meditation (Vipassanā-kammaṭṭhāna) will not arise. Let us have Tranquillity (Samatha) first. Do not fear what we do not yet have. If, suppose, we seek money to be rich but we fear being a millionaire—when will we ever be one? Now, we meditate for the mind to be calm, but fear we will get attached to Samatha, even though our mind has never passed Samatha. When will we ever reach Samatha concentration? Therefore, do not fear; just do it truly.
Chapter 5 : Special Powers (Manomayiddhi) & Conclusion
Uh, besides mentioning meditation according to Phra Ajahn Sao's style, I wish to insert something for consideration. For some who may be interested... the matter that many of you may have doubts about, very much indeed, is the matter of Mind-made Power (Manomayiddhi). Ah, let's talk about Manomayiddhi. But as for what Manomayiddhi is, I will not explain. Because regarding the understanding of Manomayiddhi, I excuse myself that I do not yet understand. But the methods to make people go see hell and see heaven—I understand and have done them. And sometimes, we might test it. But for today, time is not enough to test.
Methods to go see hell and see heaven... there are several ways to go.
First, Meditate on Buddho and incline the mind to go see hell and heaven. When the mind calms to Access Concentration as mentioned, one can go see hell and heaven.
Second, Recite the incantation of 'The Buddha Opening the Worlds' (Phra Chao Perd Lok).
Third, Recite the incantation to awaken the Buddha (Pluk Phra), which is Heart of the Four Elements (Na Ma Pha Tha).
Fourth, Use the hypnosis method like Westerners use. It can send people to see hell and heaven.
If those sitting listening to the sermon here know the method just a little bit, you can control a person sitting to go see hell and heaven. But when we do not yet know the method to make a person go see hell and heaven, we do not know the method and do not know the facts, we might see it as a miracle. I will suggest a method that I have tested. The method to go see hell and heaven by reciting the incantation of 'The Buddha Opening the Worlds.'
The method initially: Find a pair of flowers, a pair of candles. Consecrate them with the 'Buddha Opening the Worlds' incantation. Then lead the person who will sit in meditation to pay respect to the Buddha (Arahang...), the Dhamma (Svākkhāto...), the Sangha (Supaṭipanno...). Lead the Namo Tassa... Then put the flowers in their hands, have them hold them in a lotus bud shape like this, and tell them:
Buddho Tīpaṅkaro Lokadīpaṃ Ākāsakasiṇaṃ Visodhayi
Dhammo Tīpaṅkaro Lokadīpaṃ Ākāsakasiṇaṃ Visodhayi
Saṅgho Tīpaṅkaro Lokadīpaṃ Ākāsakasiṇaṃ Visodhayi
Meaning: 'The Lord Buddha, the Lord Dhamma, the Lord Sangha are the jeweled lamps illuminating the world. May You please shine light on the path of hell and the path of heaven, for me to see true and clear in this instant.'
Then have the person holding flowers recite the repetition. If letting them go see heaven, have them recite: 'Heaven, Heaven, Heaven, Heaven...' Then observe if the meditator has symptoms of shaking, shaking, shaking. When shaking arises, it shows their mind is starting to be calm. There are drifting symptoms. Then we can issue commands immediately: 'Make the mind soft. Make the mind bright. Then look far away. If you see a Deva, let the Deva take you to see heaven. Ask him the way.' Now, when he sees a Deva, he will tell us he sees it. 'Oh... ask to go with the Deva.' Then the Deva will take him. While he goes, displaying the symptom of going, he will shake more strongly. If going fast, shaking strongly. If walking normally, shaking normally. If flying, he will spread his arms like wings. This... you can go test it.
And another method is the Western hypnosis method. This one involves grabbing a child. A child aged about twelve to fifteen years, or anyone really. Bring them and tell them, 'Now... I will hypnotize you to go see hell and heaven.' If there is anything with light, with a reflection, hand it to them. Tell them, 'This is a magical object. You look at this object. When you look at this object, you will fall asleep.' Then tell them to sleep, sleep. 'Sleep, sleep, sleep, sleep, sleep, sleep.' Observe their eyes. Eyelids get heavy, get heavy. Then we wave our hand, telling them to sleep. 'Fall asleep.'
Once they close their eyes, let them sleep for a while. Then tell them, 'Now... I will hypnotize you to go see hell and see heaven. I will consecrate you to be one with power, with influence, able to fly and walk in the air. Able to go anywhere, everywhere I order you to go. Hey... you can go see hell. Hell is in that direction. Look far away. And you will see hell. Whatever you see, you can speak to me, tell me.' Once they go and see, they will tell us immediately, 'Oh... I see it. The Hell warden (Yamapāla) has a shape like that. Hell beings have shapes like this. The copper cauldron is big, this size, that size.' They will tell us immediately.
This is the method to go see hell and see heaven. Whether anyone calls it Manomayiddhi or not, I am not interested. But if anyone can do it well, do not blame those who can do it. In the position where we do not yet know clearly and see truly, do not judge whether someone is wrong or right. I am concerned about this. There are still some masters who do this in the present. We must try to consider giving fairness to those who do it.
Education, whether worldly or religious... we have Auditory Education (Sotasikkhā) and Visual Education (Dassanasikkhā). Preaching that hell is like that, hell beings are like that, heaven is like that, Devas have shapes like that—this is Auditory Education. It is merely hearing and listening. But if anyone can hypnotize a person to go see the face of a Deva, to go see the face of a hell being, it is excellent. One gets both Auditory Education and Visual Education.
When saying 'get,' how does one get it? The person who goes and sees hell beings falling into hell... it is a place of such torture. Going and seeing it, it is in a state that is annoying, tiresome, because it is truly suffering (Dukkha). Then, they go and know what bad deed the animal falling into hell did. Once they know they did this bad deed and fell into hell, when they return, they fear bad deeds (Pāpa). They do not commit bad deeds. Now, the person who goes to see Devas, sees the heavenly mansions and wealth of Devas, wants to be a Deva. Wants the wealth of Devas. Returned, they make merit (Puñña). This is the result that is to be obtained.
Therefore, this is a skillful means to teach people to know morality, know Dhamma, know how to make merit and give charity. Like me coming to preach to you all that 'Meditating, the mind is like this and that...' I cannot take my mind out for the laity to see. And sometimes, some lay people may have never passed the state of being in concentration. We have only heard, listened to the sound of speech. We get only Auditory Education. But Visual Education, we have not yet received because we are not yet in concentration. Therefore, practicing Dhamma or teaching Dhamma depends on the skillful means (Upāya). Making people go see hell and see heaven—I confirm it is a good thing. Whoever can do it, please go ahead. Sometimes it might make children believe that hell and heaven exist somewhat. People nowadays mostly do not believe hell exists, heaven exists. Therefore, if anyone can pick up hell and spread it out for them to see, please do. It will be of no small benefit to society.
For the discourse on Dhamma, just enough to be an ornament for the mindfulness and wisdom of the listeners, I see it is appropriate for the time. Speaking much is lying much; speaking much is erring much. Thus, whatever mistakes or deficiencies there are, I take this opportunity to ask for forgiveness from the listeners as well. If anything is enough to be of benefit to practice, please incline it for contemplation and try to persevere in practice. Perhaps results will arise for the practitioner as appropriate.
In the end, by the power of the virtues of the Triple Gem (Phra Ratanattaya), the virtues of parents, and teachers, may they help be the medium inspiring the minds of everyone to proceed into stability as Concentration, possessing Mindfulness and Wisdom knowing clearly and seeing truly in the natural phenomena according to reality. Able to abandon Defilements which are the things that are enemies disturbing the happiness within the mind. Let the mind have calm, brightness, and attain the success which is the Path, Fruit, and Nirvana (Magga-Phala-Nibbāna) universally, everyone.
'Buddho,' no matter how immense its power, comes with a condition: The one who wishes to see it must practice seriously and correctly to find the true 'Buddho.'
You have seen how magnificent 'Buddho' is. We borrow this body for not very long, compared to the time we have wandered in the cycle of Samsara.
This is the Dhamma legacy... of Luang Pu Sao Kantasilo, the grandmaster of the Forest Tradition, teacher and spiritual companion of Luang Pu Mun.