67. Practice to Reach the Inner Core
By Luang Pu Thate Desaraṅsī
January 7, 1989 (B.E. 2532)
Practice meditation to understand it, to get it right. If you practice incorrectly, you will never reach the heart. Practicing over and over, you will just wander off track. Meditation practice means investigating the body within the body. It is within this very body of ours. If the mind enters concentration (samādhi), then it reaches the Dhamma.
The word "in" has many layers. There is the "in" of the fruit, and the "in" of the seed. For example, where exactly is the "in" of the jackfruit? Even within the seed, there is yet another "in." When we contemplate the body, we contemplate the body within the body, but we don't yet truly reach the real "in." We contemplate the body, we contemplate the breath coming in and going out—these are internal matters, but they are not yet the real, ultimate "in."
When it is the real "in," it will let go of all external things entirely. It resides solely within its "inner" realm. It contemplates only its own "inner" state. All emotions disappear; discursive, wandering thoughts vanish completely. The mind thinks "within." It wanders "within." This is what is called "in the seed."
That very "in the seed" is what will be the cause for arising again. It is not some other distant thing. That "in the seed" is what will sprout and grow again. The mind of a person still has this "in the seed" as its dwelling place. If one can penetrate and destroy this "in the seed," then it disintegrates and will never germinate or sprout again.
As for this investigation specifically inside: as long as you haven't reached the "inner," you haven't attained concentration. Until then, just keep practicing. No matter how much you do it, just keep doing it. You won't reach concentration; you won't become concentrated. You'll never master samādhi.
Actually, this "inner" exists within every single one of us. The Dhamma already exists entirely within everyone. But because we don't reach the Dhamma, we become bored and weary. We become lazy and indolent. Once you reach samādhi, it is joyful. It is delightful, satisfying, and fulfilling to the heart. Whatever you contemplate is refined, thorough, and clear in every aspect. Wherever you are, the mind is concentrated within.
If you reach the "inner," you reach the heart. That "in the seed" is there inside. Whether standing, walking, sitting, or lying down—in any posture—it remains tranquil at all times. Whether in a group or secluded from the group, it remains cool, calm, and contemplating its own state continuously. There is no need to go wandering in the forest or jungle thickets.
When we reach the "inner" of our own heart, it is not disturbed by external things; it is peaceful at all times. If it is not peaceful externally, then it has not reached the heart; it has not reached its own "inner thing." If we go off to live alone in seclusion in that state, the defilements only grow bigger and stronger. There is no one to fear, no one to be cautious around, no one to help—making it extremely difficult to remedy in such circumstances.
Meditation (Kammaṭṭhāna) is the contemplation of the body within the body. It is right here within this very body of ours. Once calm is established here, it becomes meditation practice automatically. The term "Kammaṭṭhāna monk" must imply there is something substantial inside, correct? Without it, how could it be effective? We have set our minds to train and let go of all things, yet if we are still anxious and entangled in everything, it simply won't work.
That's all.