Dhamma for liberation

14/05/2026

"Meditators don’t ignore their duties and responsibilities.
Some people drop their duties,
intending to go meditate at the temple.
But while they are at the temple,
they worry that their work is not finished.
So, they can’t focus on anything, and no task is successful.

We have to be able to practice within our normal working live.
We shouldn’t think that we need to go ordain to meditate.
People who still think so are like lotuses in the mud,
not under water but in the mud.

So, be aware of worldly duties that we may have.
We may have the responsibility to take care of our family,
parents, children, and spouse.
We may have additional responsibilities at our workplace.
Otherwise, you would be making sins from now till the future.

So, choose a clean work and work on it fully.
If it’s clean, it won’t impact our meditation practice.
We are laypeople,
so don’t neglect both worldly matters and dhamma.
If we only care for worldly matters,
it’s just like all other people.
If we only care for dhamma,
this is not knowing our responsibilities."

--------------------------
Luangpu Pramote Pamojjo
Wat Suan Santidham, Chonburi province, Thailand , February 11, 2024

📍Recommended Dhamma teachings via the youtube for the newcomers ; full clip
https://youtube.com/playlist?list=PLSlZ74g7BC6Q9N6dIWVTV36zOgmAXKGTf&si=foa1e5XJtRhVjZDa
A Collection of Dhamma Principles for Beginners ; Short clip
https://youtube.com/playlist?list=PLSlZ74g7BC6RSu6pI0eAWiDCadU_T1MRV&si=8edVRbmdySub9kQM

📍Compilation of Dhamma talks from Luangpu Pramote Pamojjo for newcomers, available in both dubbed and English subtitled versions via the youtube. You can listen in sequence ,at the following link:
https://youtube.com/playlist?list=PLSlZ74g7BC6RcMKtSSKqy-zoUzLUwSx18

📍Dhamma talks with English-dubbed teaching at the following link:
https://youtube.com/playlist?list=PLth1DquOKn1Licm--Pmhx-JPJ23bQS8So

📍You can read the English version of the Dhamma teachings at
https://www.dhamma.com/download/luangpor-dhamma-books/

📍A page in English dedicated to the teachings of Luangpor Pramote Pamojjo:
https://www.facebook.com/luangporpramotepamojjo?mibextid=LQQJ4d

📍You can listen to the English version of the Dhamma teachings via the podcast at https://www.dhamma.com/enaudio/

Recommended podcast file for the newcomers ;https://podcasts.apple.com/th/podcast/mindfulness-dhamma-teaching-in-english/id833567488?i=1000364273094
(For newcomers, it's recommended to start listening from the last clip at the bottom of the playlist and proceed upwards in order.)
🙏Thank you for the Dhamma teachings from the Luangpor Pramote Pamojjo Media Foundation.

"Meditators don’t ignore their duties and responsibilities. Some people drop their duties, intending to go meditate at the temple. But while they are at the ...

20/04/2026

The Second Type of Right Samādhi: Samādhi where the mind is firmly established.

" There are two ways to bring about the knower. One way is for those who have absorption (jhāna), and the other way is for those who do not.
Which type are we? ..."

"...But if we cannot maintain jhāna, if we do not know how to enter jhāna, there is an easier method for us.

Practice with any of the meditation objects, and keep knowing the mind.
If the mind wanders away —for example, we recite “Buddho, Buddho.” We deliberately repeat “Buddho.” “Buddho” is a thought. As we repeat “Buddho, Buddho,” when mindfulness is absent, the mind abandons “Buddho” and thinks about other things, hundreds and thousands of them.
When we are thinking about something else, after a while we realize we have forgotten “Buddho.”
At that moment of knowing that the mind has forgotten “Buddho,”.
A moment of knower arises.

The moment we know that the mind is thinking,
the knowing mind arises automatically.
Many masters teach to know the thinking mind.
For example, Luangpu Dune taught:

“Thinking, no matter how much, does not know.
When thinking stops, knowing arises.
But it depends on thinking.”

Do not forget this third sentence: it depends on thinking.
Depending on thinking means letting the mind think.
When it thinks and the mind becomes deluded,
we must have mindfulness to know that the mind is deluded.
Then the knowing mind will arise.

Therefore, it does not arise from deliberately creating the knowing mind.
It arises from having mindfulness that knows the mind is deluded.
The moment we know the mind is deluded, the knowing mind arises by itself.

When I practiced, I observed that at first, I watched the mind that knows and the mind that drifts.
Later, I saw that whenever we know any phenomenon—whether physical or mental;
if we know the phenomenon as it truly is, then the knowing mind arises just the same.

But the masters specifically pointed to the thinking mind because it arises most frequently.
The thinking mind is the mind with restlessness, with the kind of delusion that wanders restlessly.
It thinks. It arises often. In a day, there is much thinking.
If we become skilled at knowing what arises most often, mindfulness will arise quickly and often.

Some states arise infrequently, like envy. We are not envious every day, right?
Only when we occasionally meet someone better than us do we feel envy.
If we don’t encounter such a situation, we don’t feel envy. We can watch envy, know envy when it arises, and then the knowing mind arises.
But because envy arises only occasionally, it takes a long time for the mind to remember what the mind moving with envy is like. It is more difficult.

As for the thinking mind, it arises all day long. The mind thinks and just know so.
Think and just know so frequently.

First, We must do some meditation practice, something for the mind to stay with.
For example, let the mind stay with “Buddho.”
Suppose we use “Buddho” or the breath.
Let the mind stay there, but gently.
Do not hold too tightly like this.
Just touch lightly, very lightly.

Why is that? So that it will be easy to become distracted. If we hold on tightly, we will not get distracted. That is concentration by force, and no wisdom will arise.
It is useless. It only leads to suffering and strain.
Just touch lightly. Then, when the mind drift elsewhere, we will know immediately that it has drifted away, because it has abandoned the original object.
Having an object, such as “Buddho” or the breath, is just a device to notice quickly when the mind drifts away.
That is the only reason.

So, we practice some meditation. When the mind moves, know so.
As it keeps moving, just know so,
the knowing mind will arise automatically.

The knowing mind must not be fabricated.
Let it arise by itself. When there is mindfulness that knows the mind that drifts.
Most of the time, drifted into thought then the knower will arise by itself.
If we deliberately try to create the knower, it will be a fake knower. This fake knower is somewhat dull.
It goes “knowing… knowing…”
like what some are doing now—like being dazed.

It is only when we know what is wrong, and then it corrects itself, that is valid.
Deliberately trying to do it correctly will never be correct. Doing so is being driven by craving. It is useless.

By practicing like this, eventually we obtain the mind that is the knower.
When the mind gets deluded and we know it instantly, knowing arises.
Knowing arises frequently, until we are skilled, then the knowing mind will remain stable.
-----------------------------
Luangpu Pramote Pamojjo
Wat Suan Santidham, Chonburi province, Thailand , April 17, 2019B

📍Recommended Dhamma teachings via the youtube for the newcomers ; full clip
https://youtube.com/playlist?list=PLSlZ74g7BC6Q9N6dIWVTV36zOgmAXKGTf&si=foa1e5XJtRhVjZDa
A Collection of Dhamma Principles for Beginners ; Short clip
https://youtube.com/playlist?list=PLSlZ74g7BC6RSu6pI0eAWiDCadU_T1MRV&si=8edVRbmdySub9kQM

📍Compilation of Dhamma talks from Luangpu Pramote Pamojjo for newcomers, available in both dubbed and English subtitled versions via the youtube. You can listen in sequence ,at the following link:
https://youtube.com/playlist?list=PLSlZ74g7BC6RcMKtSSKqy-zoUzLUwSx18

📍Dhamma talks with English-dubbed teaching at the following link:
https://youtube.com/playlist?list=PLth1DquOKn1Licm--Pmhx-JPJ23bQS8So

📍You can read the English version of the Dhamma teachings at
https://www.dhamma.com/download/luangpor-dhamma-books/

📍A page in English dedicated to the teachings of Luangpor Pramote Pamojjo:
https://www.facebook.com/luangporpramotepamojjo?mibextid=LQQJ4d

📍You can listen to the English version of the Dhamma teachings via the podcast at https://www.dhamma.com/enaudio/

Recommended podcast file for the newcomers ;https://podcasts.apple.com/th/podcast/mindfulness-dhamma-teaching-in-english/id833567488?i=1000364273094
(For newcomers, it's recommended to start listening from the last clip at the bottom of the playlist and proceed upwards in order.)
🙏Thank you for the Dhamma teachings from the Luangpor Pramote Pamojjo Media Foundation.

17/03/2026

❗️Applications Now Open.

Journey Toward Liberation from Suffering : Satipaṭṭhāna Practice Retreat

Based on the practice approach of Venerable Luang Pu Pramote Pamojjo

Dates : 29 May – 2 June 2026
Venue: Eco Hotel, BangLamung, Chonburi, Thailand

Guiding teachers :
-Venerable Luang Pu Pramote Pamojjo ( Attend a dhamma talk at the temple together with the general public.)
-Phra Ajarn Somchai Kittiyāno
-Ajahn Khun Mae Oranuch Santayakorn
-Ajarn Prasarn Buddhakulsomsiri
-Ajarn Nitiya Phetphaiboon

Retreat expenses :
This meditation retreat is offered free of charge, including accommodation, meals, and transportation during the retreat, as well as airport transfers to and from the retreat venue.
(The airport transfers will be arranged according to the scheduled pickup times within one day before the retreat begins and after the retreat ends.)

Participants are responsible for their own international travel to and from Thailand.

Eligibility
This retreat is open only to participants from:
• Myanmar
• Sri Lanka
• India
• Indonesia
(This also includes those who hold citizenship in the above countries but currently live in other countries.)

Participation Format :
-In-person retreat : 40 participants (The number may be adjusted as appropriate.)
-Online participation (English only) Listening only ,no direct interaction with the guiding teacher.

Languages :
The teachings will be given in Thai, with real-time interpretation in:
• Burmese
• English

Qualifications for retreat Participants :
1. Participants should be between 20 and 70 years of age.

2. Participants should be in good health, able to take care of themselves, and free from any serious medical conditions.

3. Participants should have already become familiar with the Dhamma teachings of Luangpu Pramote Pamojjo through listening or reading on Facebook, YouTube, or other media, with at least 30 teachings in total, including both short and long talks.

4. Participants should feel a natural connection with Luangpu Pramote Pamojjo’s teaching style and sincerely wish to continue learning and practicing in order to further develop on the path toward freedom from suffering.

5. Have tried to practice mindfulness both in formal practice and in daily life, following the approach taught by Luang Pu Pramote Pamojjo.

6. Participants should be ready and able to travel to Thailand in order to attend the course.

7. Participants should be comfortable sharing a room with another participant, with accommodation arranged for two persons per room.
(If rooms are available, a private room may also be arranged. In that case, the participant would be responsible for the accommodation fee of 900 THB per night.)

8. Participants should be willing to keep their mobile phones turned off throughout the course, or use them only when truly necessary.

Application Period :
• Applications open: 17-27 March 2026
• Selection results announced by: 31 March 2026

📍Please fill out the application form at the following link :

https://forms.gle/ZR4LEZGhJae6QrG19

For any inquiries or assistance, please contact: Email: [email protected]

Organized by Sati Home

10/03/2026

Seeing the Aggregates as Separate Is the Starting Point of Insight Development

Step one is to train the mind to become stable. This stage may take quite a long time.

The next step is to be able to see the aggregates as separate.
Training the mind to become stable belongs to samādhi practice.
When we move on to insight development, the mind must be able to see the aggregates clearly.
Seeing the separation of elements and aggregates is the starting point of insight development.

For example, as we sit breathing—reciting “Buddh” on the in-breath and “dho” on the out-breath—just as we normally practise.
Once the mind becomes a stable observer, it sees that the body that is sitting, breathing, or walking is something known and observed.

When the mind becomes a stable observer, it functions as the knower and the observer.
Mind and object are seen as separate.

A pair of terms then appears: “mind” (citta) and “object” (ārammaṇa).
Mind is the nature that knows objects; objects are everything that the mind knows.

Forms seen by the eyes are objects.
Sounds, smells, tastes, tactile sensations, and even the stories we think about—these are all objects.
Mind is the one that knows them.

We have to keep developing.
Once the mind becomes a stable observer, it is not meant to just sit there foolishly doing nothing.
When the mind becomes a knower—awake and joyful—it is able to see the aggregates as separate.

The simplest way is to see body and mind as separate.
Right now, the body is sitting; the mind knows.
Keep practising: the body walks; the mind knows.
The body lies down; the mind knows.

Next, knowing becomes more subtle.
The body moves; the mind knows.
The body nods—see? it is something known and observed; the mind is the knower.
Practising in this way, the aggregates are seen as separate;
form and mentality are seen as distinct

In the texts, this is called nāma–rūpa–pariccheda–ñāṇa—
the knowledge that sees form and mentality as distinct.

When form moves, mentality—the mind—knows.
When form walks, the mind knows; when form sits, the mind knows; when form lies down, the mind knows.
When form moves, the mind knows; when form is still, the mind knows.

Keep practising like this.
This is the first stage of insight development:
seeing form and mentality as distinct.
(2 May 2021)

Some people practise incorrectly. They watch the body expanding as one thing and the body contracting as another, and then call that “seeing form and mentality as distinct.”
That is form with form—not form with mentality.

To see the five aggregates as separate—to see form and mentality as distinct—there must be mentality standing apart.
The most important mentality, the chief of all mental phenomena, is the mind (citta).
Therefore, the mind must stand out as the knower and the observer.
(17 Jan 2021)

“The initial cultivation of insight is seeing form and mentality as distinct.”

Material form—for example, as the body is sitting, we know that the body is sitting.
When the body breathes out, we know so;
when the body breathes in, we know so.
And we see that the body and the mind are separate.

The body that breathes, the body that moves, is something known and observed.
When we see that body and mind are separate, the cultivation of insight has begun.

The first point of insight development is seeing form and mentality as distinct.

The essential mentality that must always be present is the mind.
The mind belongs to the consciousness aggregate and is a type of mentality.
It is the lead actor— the mind is chief, the principal among all phenomena.

Therefore, in seeing form and mentality as distinct,
we see that the body is sitting, and the mind is the one that knows.

Just watch.
Right now, the body is sitting—can you sense it?
The sitting body is something known—can you feel that the body is being known?

When Luangpor waves away a fruit fly like this,
the body moves—and this body is something known.

This fan and this arm are the same—they are equal.
They are objects, things that are known.
This is what it means to see form and mentality as distinct.

Or when happiness and suffering are seen as objects of knowing, and the mind is the knower.
There is no need to look for where the mind is—
just see that the body is something known, and later it will be seen on its own that the mind is the knower.

Try smiling—smile.
See? The smiling body is something known, and the mind is the knower.
Practise like this to see form as separate.
Material form—the body—and the mind are separate.

Or we see mentality as distinct—for example, happiness and suffering.
When happiness arises in the mind, we see that happiness is something known, and the mind is the knower.

When suffering arises, we see suffering as something known, and the mind is the knower.
When greed arises, we see greed as something known; the mind is the knower.
Greed is not the mind.

We can see that the body is not the mind;
happiness and suffering are not the mind;
good and bad are not the mind.

Keep observing continuously,
and at a certain point, even the mind is seen as not being the mind.

At the point where the mind is seen as not being the mind,
we see the mind arising and passing away—through the eye, the ear, the nose, the tongue, the body, and the mind.
Wherever the mind arises, it also passes away right there.
Remember this: there is not just one mind.

For example, when the mind drifts off to look at a form, there is no need to pull it back.
The moment we are mindful and know that it just drifted to a form,
the mind that drifted has already passed away, and the knowing mind has arisen.
The mind is constantly arising and passing away.
This is seeing the separation—and from there, wisdom arises.

At first, we see that the body and the mind are separate.
Later, the body is seen as not self, not ours.

When feelings and mind are seen as separate,
happiness and suffering are seen as not self, not ours—
they are simply things the mind knows.

When wholesome and unwholesome states arise, the mind knows them;
wholesome and unwholesome are not the mind.
The mind is never good and never bad;
the mind is the nature that knows objects, and the knowing nature is never good or bad.
But it becomes tainted by goodness and badness, dominated by mental fabrications,
and so the bright, luminous mind disappears.

Practise gradually. At first, train the mind to have energy, to be stable, to be natural and ordinary. Then bring this mind toward knowledge and vision.

When body and mind are seen as separate,
feelings and mind are seen as separate,
wholesome and unwholesome states and mind are seen as separate.
Luangta Mahā Bua very well said the following:
“If you still cannot see the elements and aggregates as separate,
don’t come telling me you are developing insight.”
(16 Apr 2023)

This is the method that the Buddha taught—for us to come and learn about ourselves.
We see what we call “ourselves” as separate components, and then we discover that the sense of self disappears.

This discipline is unique to Buddhists.
If we have never studied or learned it, then we are “Buddhists” only superficially—just the outer shell.

The way to see what we call “self” as separate components—
have you ever heard the word “aggregates”?
Have you heard of the five aggregates?
The word “aggregate” simply means a component.

If what we call “ourselves” can be seen as five components,
then these are called the five aggregates.

We then see that form itself—
this form is not self, not a person, not a being, not me, not you.

The feeling aggregate—pleasant feeling, unpleasant feeling, indifferent feeling—
is not a person, not a being, not me, not you.

The perception aggregate—memory and recognition—
is not a person, not a being, not me, not you.

The formations aggregate—fabrications of good and bad, such as greed, anger, and delusion— is not a person, not a being, not me, not you.

The consciousness aggregate is the mind that knows objects through the eye, ear, nose, tongue, body, and mind.
It is not a person, not a being, not me, not you.
The sense of self disappears.
(8 Jan 2013)

Mind (citta) and consciousness (viññāṇa are the same.
When it functions to perceive objects through the sense bases, it is called consciousness.
When it functions in other ways—such as engaging with or experiencing objects—it is called mind.
(7 Sep 2013)

A stream-enterer sees that there is no self.
Form is this body.
Feeling is pleasant and unpleasant feeling.
Perception is remembering and recognizing.
Formations are fabrications of good and bad.
Consciousness is the working mind that runs to the eye, ear, nose, tongue, body, and mind.
The knowing mind itself is also included within the group of consciousness.

One must see that all of this is not self.
There is no self anywhere at all—
apart from the five aggregates, there is no self;
the five aggregates themselves are not self;
and within the five aggregates, there is no self.
Seeing in this way is what it means to realize the Dhamma.
(8 Nov 2020)

-----------------------------
Luangpu Pramote Pamojjo
Wat Suan Santidham, Chonburi province, Thailand
📍Recommended Dhamma teachings via the youtube for the newcomers ; full clip
https://youtube.com/playlist?list=PLSlZ74g7BC6Q9N6dIWVTV36zOgmAXKGTf&si=foa1e5XJtRhVjZDa
A Collection of Dhamma Principles for Beginners ; Short clip
https://youtube.com/playlist?list=PLSlZ74g7BC6RSu6pI0eAWiDCadU_T1MRV&si=8edVRbmdySub9kQM

📍Compilation of Dhamma talks from Luangpu Pramote Pamojjo for newcomers, available in both dubbed and English subtitled versions via the youtube. You can listen in sequence ,at the following link:
https://youtube.com/playlist?list=PLSlZ74g7BC6RcMKtSSKqy-zoUzLUwSx18

📍Dhamma talks with English-dubbed teaching at the following link:
https://youtube.com/playlist?list=PLth1DquOKn1Licm--Pmhx-JPJ23bQS8So

📍You can read the English version of the Dhamma teachings at
https://www.dhamma.com/download/luangpor-dhamma-books/

🙏Thank you for the Dhamma teachings from the Luangpor Pramote Pamojjo Media Foundation.

13/02/2026

” The Mind Enters Equanimity through Mindfulness “

Yesterday, a layperson asked Luang Por, “When I practice, the mind seems to decline and becomes restless. No matter how I try to fix it, it doesn’t improve. What should I do?”
Luang Por replied, “Don’t do anything to it; just know it as it is.”

When the mind declines, becomes restless, or grows dull and confused—“Oh, everything feels dark”—and the mind dislikes it, know that disliking.
Don’t fix it. When the mind is restless, simply know that the mind dislikes the restlessness. There’s no need to make it calm.
When the mind is dark and unclear, know that it is dark. When dislikes toward that darkness arises, know the disliking.

Sometimes the mind becomes happy, and we get absorbed in that happiness.
This is the opposite of the first case, when the mind declined. As we practice, the mind may develop and improve. We then delight in it, yet fail to see that delight — this also doesn’t work.

The mind then clings to samadhi (concentration), clings to happiness, clings to tranquility —it clings to the taste of peace and delights in it. But tranquility is impermanent; it fades away. Then trouble begins. The mind has become attached, and when it no longer gets what it once had, it feels distressed and tormented.

So we hold to this principle. We observe our own mind and read it just as it is.
When greed arises, know that there is greed. When anger arises, know that there is anger. When delusion arises, know that there is delusion. When the mind is calm, know that it is calm. When it is restless, know that it is restless. When it is happy, know that it is happy. When it is suffering, know that it is suffering.
After knowing the state that has arisen in the mind, know one layer deeper: whether the mind is pleased or displeased with that state—be aware of it.

When happiness arises, first know that happiness is present.
Next, see more deeply that we are delighting in that happiness.
We like it — know that we like it.

If we fail to notice, we’ve already missed it. It seems good — we know that the mind is happy. But without seeing the attachment to that happiness, it isn’t truly good, only partial.
When suffering arises and resistance appears, don’t try to get rid of it.
Simply know that the mind dislikes it.
The mind is suffering and wants only happiness — know the liking and the disliking.
Know one layer deeper.

Therefore, whenever a state arises in the mind, first know what has arisen.
The next step is to know the mind’s reaction to that state — whether liking or disliking has arisen.

If we say we observe the mind and see greed, anger, or delusion, that is not enough. When greed, anger, or delusion arises and we dislike it—that must also be known. If wholesome states arise and we like them—that too must be known.
Merely knowing whether the mind is wholesome or unwholesome is still not enough for development; there is still a long way to go. Remember?

First, know the state present in the mind.
Second, if liking or disliking arises toward it, know that with mindfulness.

Throughout the day, feelings arise in the mind following contact through the eye, ear, nose, tongue, body, and mind. They may be happiness or suffering, wholesome states or greed, anger, and delusion—constantly changing. Mindfulness of this already takes us halfway.
Know more deeply: when liking arises, know it; when disliking arises, know it.
What then occurs? Equanimity arises.
When liking and disliking are known with mindfulness, they cease automatically.
There is no need to make them cease — they cease on their own.

For example, practice has been going well, but today the mind suddenly becomes restless.
First, know that the mind is restless. Second, the mind dislikes it — know the disliking.
As a result, when liking and disliking are known with mindfulness, they cease, and the mind becomes equanimous.
All unwholesome states cease by themselves, because in truth they are already ready to cease—they arise and pass away every moment.

Sometimes we wonder, “The mind has been angry for so long—why hasn’t it gone away?”
It’s because the mind is neither stable nor equanimous.
When the mind is not stable and not equanimous, wisdom cannot arise.
What eradicates defilements is wisdom, not samadhi. But we do need a stable and equanimous mind — that’s samadhi — to support the arising of wisdom. So we train ourselves to read our own mind.
We see a woman and the mind is drawn to her — lust arises. First, know that lust has arisen. Then we see that when a defilement arises, the mind has two options: to go along with it or to resist it.

For example, when we see a beautiful woman and fail to notice the mind’s liking, that liking takes over, and the mind follows the power of lust—chasing after her, trying to win her over.
Or when we see someone as unattractive, the mind dislikes them—“this person is my enemy.” Anger arises, and the mind tries to push that person away and oppose them. On one side there is clinging; on the other, rejection. This is liking and disliking.

So from now on, we learn to observe the mind more closely and deeply. It’s not enough to know whether the mind is happy or unhappy, wholesome or unwholesome. We need to know further.

When happiness arises and the mind delights, know it. When suffering arises and the mind is displeased, know it. When wholesome states arise and delight appears, know it. When unwholesome states arise and aversion appears, know it. Know this reaction of the mind.

The moment we recognize liking and disliking, they cease immediately.
The mind becomes stable and equanimous.

This equanimity arises through the power of mindfulness and is supported by samadhi—the samadhi of a stable and equanimous mind. By using mindfulness to recognize the mind’s non-equanimity, the mind becomes stable and equanimous on its own. This is a method of practice for those who do not attain jhāna.

Jhāna is another path. But people in this era tend to have short attention spans. Don’t set your hopes on attaining jhāna—there’s no need to force it. Even after many years, it often doesn’t succeed, because the mind is restless and easily distracted. So we practice in the way that is possible for us.

When the mind is very restless, we can pay homage to the Buddha and chant; recite “Buddho,” or be aware of the breath—whatever works. Then we develop one step further into a stable samadhi. Paying homage, chanting, reciting “Buddho,” following the breath, or watching the abdomen rise and fall—all these lead to a calm type of samadhi.
We then develop further, into a samadhi that is stable and equanimous.

When we are mindful of the state that is present, the mind stabilizes on its own. For example, we recite “Buddho” as a home base for the mind. When the mind wanders into thinking and forgets “Buddho,” the moment we recognize that it has wandered, the wandering mind ceases. A stable mind arises—this means we have begun to develop good samadhi.

We develop samadhi further—not only stability, but also equanimity.
Remember what Luang Por often says: “Be mindful of the body and the mind as they truly are, with a stable and equanimous mind.”

When we are mindful of the state that is present, the mind stabilizes on its own.

When the mind is deluded and we know it, the delusion ceases and a stable mind arises.
When anger is present and we know it, the anger ceases; the agitated mind completely ceases, and the mind becomes stable.

After practicing for a while, we begin to see a deeper level: the mind can be stable, yet not equanimous. It still likes wholesome states and dislikes unwholesome ones; it still likes happiness and dislikes suffering.

Here again, we rely on mindfulness. When liking arises, know it; when disliking arises, know it. Liking and disliking cease, and the mind becomes equanimous.

Do you remember what Luang Por often reminds us?
“Be mindful of the body and the mind as they truly are, with a stable and equanimous mind.”

A stable mind arises through mindfulness—by knowing the state that is present, the mind stabilizes automatically.
Equanimity arises through mindfulness. By recognizing the mind’s non-equanimity, it becomes equanimous on its own. The mind is then both stable and equanimous.

At this point, samadhi is complete and well established. The next task is the cultivation of wisdom.

The purpose of samadhi practice is to cultivate a mind that is stable and equanimous.

The purpose of cultivating wisdom is to develop right understanding in the mind: all objects known by the mind (ārammaṇa), and even the mind itself, are subject to the Three Characteristics.

So at the stage of practicing calming samadhi, we remain mindful of the mind. The mind then becomes stable and equanimous, and good samadhi arises.
After that, we do not focus on the stable and equanimous mind itself. By being mindful of the body, we see its Three Characteristics. To know the body in this way, a stable and equanimous mind is required.
With mindfulness of feelings—pleasant and unpleasant—when the mind is stable and equanimous, we see the Three Characteristics of feelings.

When wholesome and unwholesome states (saṅkhārā) arise,
knowing them with a stable and equanimous mind allows us to see their Three Characteristics.
Thus, the purpose of practicing calming samadhi is to cultivate a stable and equanimous mind.

The purpose of vipassanā is to see that all fabrications—both material and mental phenomena, including the mind itself—are subject to the Three Characteristics.
What we seek to see is that all things reveal the Three Characteristics.

Therefore, the aim of calming samadhi practice is to cultivate a mind that is stable and equanimous.
The aim of vipassanā practice is to see the Three Characteristics.

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Luangpu Pramote Pamojjo
Wat Suan Santidham, Chonburi province, Thailand , September 17, 2023
📍Recommended Dhamma teachings via the youtube for the newcomers ; full clip
https://youtube.com/playlist?list=PLSlZ74g7BC6Q9N6dIWVTV36zOgmAXKGTf&si=foa1e5XJtRhVjZDa
A Collection of Dhamma Principles for Beginners ; Short clip
https://youtube.com/playlist?list=PLSlZ74g7BC6RSu6pI0eAWiDCadU_T1MRV&si=8edVRbmdySub9kQM

📍Compilation of Dhamma talks from Luangpu Pramote Pamojjo for newcomers, available in both dubbed and English subtitled versions via the youtube. You can listen in sequence ,at the following link:
https://youtube.com/playlist?list=PLSlZ74g7BC6RcMKtSSKqy-zoUzLUwSx18

📍Dhamma talks with English-dubbed teaching at the following link:
https://youtube.com/playlist?list=PLth1DquOKn1Licm--Pmhx-JPJ23bQS8So

📍You can read the English version of the Dhamma teachings at
https://www.dhamma.com/download/luangpor-dhamma-books/

📍A page in English dedicated to the teachings of Luangpor Pramote Pamojjo:
https://www.facebook.com/luangporpramotepamojjo?mibextid=LQQJ4d

📍You can listen to the English version of the Dhamma teachings via the podcast at https://www.dhamma.com/enaudio/

Recommended podcast file for the newcomers ;https://podcasts.apple.com/th/podcast/mindfulness-dhamma-teaching-in-english/id833567488?i=1000364273094
(For newcomers, it's recommended to start listening from the last clip at the bottom of the playlist and proceed upwards in order.)
🙏Thank you for the Dhamma teachings from the Luangpor Pramote Pamojjo Media Foundation.