Through reading Luangda Mahabua’s dhamma talks one can construct an idea of his method of meditation—but it is not presented in a systematic way. What has been published in English of Luangda Mahabua’s ideas of Buddhist practice is a selection of his dhamma talks (many downloads of these talks available here). In Thai much more has been published, but these are also collections of talks on various subjects such as the Four Noble Truths or Samadhi.
When reading Luangda Mahabua’s writings translated into English, a glossary is provided in the back of each book. This glossary is necessary to refer to throughout one’s readings. Even if one is familiar with Pali Buddhist terms, the forest tradition uses even more particular terms such as the ‘citta,’ or heart-mind, which is very difficult to conceive of and understand.
Kammathana: The Basis of Practice is a translation of teachings compiled from writings and transcriptions of talks by Luangda Mahabua. Part One of this book describes the way of practice. Mahabua discusses sitting and walking meditation. One should focus the mind on one word (‘Buddho’ is a good choice) or another word to suit one’s character. Repeating the word brings calmness. Eventually one will enter Samadhi and the breath will seem to cease. After one becomes proficient in Samadhi one should move to investigation or vipassana meditation. One can use Samadhi as a resting point for the mind when investigation is too tiresome. One comes out of Samadhi naturally and at that point one should reflect on the meditation session.
Within this practice there are 3 types of Samadhi that are emphasized. One is the momentary concentrated state of khanika Samadhi, where the heart becomes fixed and calm. Upacara Samadhi is the second level and it is described as the same as khanika except it lasts longer. In this stage a vision, or nimitta may appear, such as a dead body. This can be something to investigate for someone who understands this is just a vision or can be a setback for someone who does not understand where this vision is coming from. The final stage is appana Samadhi which is more subtle and unwavering. One can remain in this state for a very long time and one can withdraw from it as one wishes. Luangda Mahabua does not discuss the jhanas but finds states of Samadhi more helpful as an aid toward investigation meditation.
During walking meditation, Luangda Mahabua advises that one should have a 20-30 meter path and walk at a moderate speed. For this method hands are placed right over left in front and the meditator should look down. One should stop and reflect until the mind is calm by repeating ‘buddho,’ as in sitting meditation. Sessions of walking and sitting meditation last as long as one wishes– there is no set length of time.
After one has reached Samadhi, one can then first investigate objects of the body such as hair, nails, teeth and skin, and one can also investigate the inner body if able. One also has the 5 khandhas (the 5 objects that compose sentient beings: feeling, body, consciousness, perception, and mental formation) as objects of investigation. But it is up to the individual character which to choose. One should find one’s own way as only the meditator knows their own ‘citta’ and character.
Throughout Mahabua’s talks there is the image of a fighting —of a warrior going to battle while meditating. This emphasizes the effort needed and the difficulties of dealing with the mind. Therefore Mahabua recommends seeking out fearful surroundings and fasting as part of the practice. But one has to find one’s own method for taming the ‘citta.’ Interestingly, Mahabua notes that foreign monks at Wat Pa Baan That like to fast because it helps to control the ‘citta.’ They fast like the Thai monks. He also notes that they behave well and with a clear purpose. He praises foreign monks as coming from an intelligent race but not being conceited, and for getting along well with their Thai peers even though far from family.
Thus within this method there is a balance of Samadhi and panna—they both support each other and develop each other. Mahabua encourages meditators to use satipatthana (foundation of mindfulness) and gives hope that Enlightenment is still possible as we all have a body like the Buddha and the arahants. But Mahabua is careful to note that the dhamma he is discussing comes from both theory and his own experience. He therefore acknowledges that the experience part could be wrong so students shouldn’t only listen to him but experience the meditation for themselves.
Therefore part of the method of Mahabua has to do with his relating of his own experiences. In Part Four of this book titled “The Transmission of Dhamma” Mahabua recounts his meeting with his teacher Luangpu Man. Man advised Mahabua to stop studying for now and work on calming the ‘citta.’ After describing the ups and downs of his own practice, Mahabua switches to a 3rd person account of the progress of meditation.
In another translation of dhamma talks of Mahabua Arahanttamagga/Arahattaphala: The Path to Arahantship there is a summary of Mahabua’s writings on this concept of ‘citta.’ Here are some of the definitions I have compiled: the citta is a knowing awareness that does not arise or pass away; the true citta only knows but we live with the defiled citta; consciousness flows out from the citta; to progress in meditation one first separates citta from body, then 5 aggregates and then one is left with pure citta; the citta is the prime mover governed by kamma; the arahant’s citta has transcended kamma; we need to purify the citta to stop rebirth; the citta is subtle and hard to know; one can see true citta in Samadhi; the defiled citta is infected with the kilesas (greed, hatred and desire); the goal is for the citta be in harmony with its true nature; true citta is free from fear.
In this book as well Mahabua describes the repetition of ‘buddho’ as the anchor. One enters into and out of Samadhi and investigation, but ‘buddho’ is always there. One should switch back and forth from the statement of buddho’ to Samadhi to investigation and back to the repetition again depending on one’s state of consciousness. Another important concept is avijja, or ignorance. The defiled citta is said to be connected with avijja—it is stuck to attachments of the world and completely deluded. Through investigation of the body and the 5 khandhas one will start to know and be able to remove avijja from the heart.
Here there is also an autobiographical recounting of the later stages of Mahabua’s progress in meditation. In a part of the book titled “Shedding Tears in Amazement with Dhamma,” Mahabua recounts the moment when he experienced the true dhamma and how, like the Buddha, he too did not want to teach after experiencing this. But he saw that some people could be taught, and so eventually acquired many students. He now focuses his energy on projects within Thailand and trying to unify the nation.
Therefore the meditation techniques of Luangda Mahabua are particular to his experiences and the forest lineage of Luangpu Ajahn Man. The terminology used is part of the Pali Canon tradition but the forest lineage uses certain words, such as citta, more frequently than other meditation methods. The meditation is placed within the study of the Buddha’s teachings and experience of the teachers. It is also placed within the context of the forest, of practicing in one’s kuti, meditating in fearful places, wandering, and fasting. Thus the method, lineage, and place of practice are balanced together to create this particular method of meditation.
* “Meditation Techniques of the Masters” is a new series of posts on this blog. I will discuss the methods taught at the retreats I am attending. The information is based mainly on readings of dhamma talks and other teachings by the masters’ themselves. This is supported by my knowledge of the practice through experience in retreat settings of this method. But my primary focus is the teachings, not my personal understanding of the practice.

























