..續本文上一頁htly drowsy, you will experience the body becoming light, the heart-mind-citta becoming light. The body becomes peaceful and the citta becomes peaceful. The body is light and peacefully abiding in a state of deep rest (kayaviveka). The mind is slight and peaceful for it too, is in a state of deep rest (cittaviveka).

　　In this state of peace, the mind has returned to its original state. In that moment, it is in the state of original existence (upadhiviveka).

　　14 Reciting Bud-dho and being aware of the heart citta function under the same principle

　　Keep on reciting the word Bud-dho until the mind fixes onto it and then leave it stay that way. If the mind drops Bud-dho to think about other things, let it think as it will but be aware of the thinking with focused mindfulness (sati).

　　The Bud-dho which you have been reciting inwardly has several benefits:

　　1) It functions as a means of recollecting the Great Teacher, the Buddha.

　　2) It functions as a means of initiating the mind to think on its own.

　　As soon as the mind drops bud-dho, it switches onto other thinking. Here it is manifesting its ability to find bait to feed itself. We don”t have to worry about finding objects to feed the mind. Just allow it to think according to its nature. Our duty is to be fully aware with mindfulness.

　　This is the way to bring samadhi into your daily life.

　　15 If the mind wants to think, don”t suppress it.

　　If you have developed the mantra Bud-dho, Bud-dho to the point where the mind reaches a refined and tranquil state of samadhi, the sense of body will disappear. Then you can take this state further so as to realize the full benefits of practice (Path, Fruits and Nibbana). After practising to this level the mind will not want to enter calm and tranquility any longer. It will just hover about before it shifts into standing, walking, sitting, lying down, eating, drinking, doing, saying, thinking. This is something I have experience for myself.

　　In trying to get still as before, we find the mind now rebels. It doesn”t want to incline to stillness. The more we force it, the more it struggles. Due to the collision between these forces we experience a sense of heat and flushing and end up with a headache. Finally, the idea occurs: Mind, you can think as you like, be my guest. I will simply remain aware of you. Let the mind think as it will. Sati has the reins on awareness. Now and again, the thinking/thinker does not stop, but the mindfulness keeps track. Mindfulness relentlessly pursues the thought.

　　After enough thinking like this, there arises a feeling of pleasure which feels as if the mind is moving further and further away. Mental solitude then occurs. The body is light, the mind is light. The body is tranquil as is the mind. In time, the speed of thinking is accelerating and mindfulness cannot catch up with it. Piti (delight, rapture) and sukha (happiness) are produced. Then, there is oneness in which mind is aware of mind. All thinking which occurs within the mind is just thinking for the sake of thinking. As thinking arises, it is let go of. Mind does not hold onto any thoughts which cause trouble or make problems for us.

　　And, finally, when thoughts are cut off, the mind reverts toward the tranquility and peacefulness you have known.

　　Thus we learned that, "Oh, The nature of mind is like this." Morality cultivates samadhi, which cultivates wisdom, which cultivates the mind. Any thinking which sati is fully aware of is thinking with wisdom (panna in samadhi). This is the characteristic of the mind-citta progressing and functioning with vipassana.

　　At the same time, should we regard this in terms of Jhana factors, thinking is vitakka ; sati which fully knows at the same time as thinking is vicara. When the mind has vitakka and vicara, piti and sukh…

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