Luang Por Jamnian Vipassana Teaching in Malaysia
at Chin Swee Cave Temple, Genting Highlands, July 4-8, 2015
Summary of Dhamma teachings at above 1700 meter (5100 feet) altitude
The Pearls of Dhamma Practice: Vipassana Dhamma – The Middle Way

Luang Por uses pictures/images in his teachings just as the Buddha used similes in conveying his
message like in the story of Queen Kema.
Question: What is the difference between citta (heart-mind or state of consciousness) and ñana
(knowing or comprehension)?
Before the Buddha’s time, one could practice the mind only to enter the jhanic states. The word ñana
(knowing) only occurs after the Buddha was enlightened. He discovered asavakaya ñana; the highest
form of pure knowing endowed with wisdom that enable practitioners to let go of all defilements and
become enlightened.
When mano enables the citta to penetrate through the nature of impermanence, sufferings, and non-
self, this is called chakkhu-karani; ñana-karani, on the other hand, is the penetrating wisdom that
produces insights that let the citta see through emptiness all the way to nibbana. When we practice the
Middle Way, mano becomes stronger, able to control, and not become entangled with the citta. As a
result, ñana can clearly see the defilements and be separated from the citta.
After Luang Por Jamnian started practicing the Middle Way, the Mano-Dhamma (discerning mind) was
cultivated. His ñana could clearly see through his defilements and no longer becoming entangled with
them.
When practicing the Four Foundations of Mindfulness, we see body in the body, as well as its
impermanent and suffering nature. This enables the citta to let go of clinging. Luang Por teaches
standing meditation so we can experience impermanence, contemplate suffering, and be able to see
through its non-self true nature.
Sati-sambojjhanga (the first factor of enlightenment) is to be mindful in all mental and physical
formations (sankhara). To investigate all phenomena as they arise is dhammavicaya-sambojjhanga, the
second factor of enlightenment. Applying effort, persistence, and vigilance in contemplating the arising
of all sankhara is viriya-sambojjhanga, the third factor of enlightenment. This will naturally give rise to
joy (piti-sambojjangha, the fourth factor of enlightenment), then tranquility (passaddhi-sambojjhanga,
the fifth factor of enlightenment) when the body and the mind are peacefully settled in Dhamma. The
mind will then develop concentration (Samadhi-sambojjhanga, the sixth factor of enlightenment) that is
unperturbed by any pleasant or unpleasant experience that may arise. Equanimity then follows. The
mind will not react, cling or attach to whatever sankhara arisen. This is the path of liberation (vimutti),
a step toward nibbana.

Question: How do we find the mano? How do we find the locations where the citta can lodge itself?
When viññana (consciousness) abides in the citta, we will realize that the mind proliferates about the
past and the future. The mind will get absorbed in either form or formless jhanic states when viññana
moves to the absorption center. When viññana moves to the lokiya or worldly concern center, the mind
becomes influenced by living conditions, wealth, success, etc., and when viññana moves to the lowest
center, we will realize that the mind becomes entangled in sexual desires. Each person has his/her
unique ways of proliferation or fabrication.
Whenever we decide to redirect our mind to do wholesome deeds, our mano is already at work. When
we want to resolve the stress that occurred in the citta, or when we realize our own disliking of what we
see or hear about some unwholesome things, our mano is working. When we know that we should not
conduct any unwholesome deeds, either mentally, verbally or physically, our mano starts controlling the
citta.

Question: What is the Middle Way and how to practice it?
The Middle Way is the path to not fall into either good or bad deeds; the path with no greed, hatred or
delusion. Luang Por stays in the Middle Way, neither getting involved in either liking or disliking, nor
getting involved with the citta. There are both wholesome and unwholesome qualities entangled
endlessly in the citta. It is blissful not getting involved with the citta.
Before one started practicing the Middle Way, the viññana stayed together with the citta and would
become whatever the citta has become. When we practice the Middle Way, the viññana separates from
the citta and becomes ñana (pure knowing) but is still able to retrieve the information from sanna
(memory/perception) in the citta. Sanna collects experiences arising in the citta, thus it is able to give
us the requested answers.
There is only one viññana to cognize whatever arising from our six sense doors, as forms, taste, odor,
sound, physical touch, and mental phenomena. Before Luang Por practices the Middle Way, the
consciousness got entangled with the citta and its proliferation in both the past and future, or got
absorbed in Jhana. Thoughts involving worldly concerns such as becoming very wealthy or very
successful, or about sexual desire/objects, often arose in the mind. Once in the Middle Way, there is no
more involvement or entanglement with the citta. Mano can clearly see through the Citta. The ñana is
liberated.

Question: What is moha found in the citta?
Moha is the delusion that makes one cling to the body and the mind. When the body is hurting, one will
also feel hurt. When the citta suffers, then one also suffers. When death approaches, one will feel

disappointed that he/she has to die and will hold on to the thought that oneself is dying. Delusion in
death results in being reborn, then re-clinging, and death again, endlessly.
Luang Por teaches standing meditation so one can see body in the body, and to see that only the body is
standing. To see the impermanent nature of elements in the body and that the body is a pile of
sufferings and is subjected to decay. Eventually, there will be nothing left. The body is just those four
elements amidst air element with consciousness temporarily residing in before departing to another
location. This cycle of endless rebirths in different realms (Samsara) is determined by one’s own
previous actions or karma. Every rebirth will certainly end in decay, no matter whether one is in heaven
or hell realm. Whenever we can let go of our clinging to our five aggregates, our viññana would be
liberated from having to reenter the cycle of rebirths, thus entering the path to nibbana.
Learning of Vipassana will cultivate our right view, thus helps reducing our rebirth cycles. For those with
wrong view, no one can ever predict for them when they would be free from rebirth cycles.
As a matter of fact, we all inherently possess pure knowing. Mano always knows how to distinguish
between good and bad. However, even when we know that suffering is not good for us, we still make
ourselves suffer by staying with the suffering. Why don’t we stay with emptiness, clarity, and purity
instead? Despite already having to endure our own suffering, we still suffer for our children, spouse, or
others. Why do we let our citta bring ourselves more sufferings? Since our Mano clearly knows the citta
and our ñana is inherently pure, why do we still let them mingle with our clouded citta? We can stay
very comfortable if our ñana does not get entangled with our five aggregates; however, we don’t do
that. Take refuge in emptiness, clarity and purity and we will not suffer anymore. See that we continue
to suffer because our own avijjā or ignorance is preventing us from being able to have clear knowing.
Question: How can we use Mano to control the citta?
The citta, with its 121 facets, is very messy and very stubborn. In addition, there are also the three
cravings deeply underneath: craving for sensual pleasure, craving for becoming and craving for non-
becoming. We are tempted to love, to hate, to get things, to forgo things, and/or to be deluted, etc. An
enlightened being (Arahant) can clearly see through them all. His mano is not getting involved or
assimilated with the citta. His ñana can see the suffering. The mano is now the leader of all the
Dhamma/mental phenomena. It is separated from and no longer suffers with the citta. The ñana is
liberated. The citta is trained. Therefore, he is liberated from all suffering (nibbana).

Luang Por Jamnian delivered his Dhamma teaching very clearly. He simplified very difficult subjects so
that we could follow and understand. May we all practice Dhamma following Luang Por’s teaching.
Summarized in Thai by Phra Woody. (Translated by Sukanya Kanthawatana, M.D., Ph.D.)

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