Understanding the Mind for Meditation: Why Is Our Mind Not Buddha?

This article explores the teachings of Venerable Thich Chan Quang regarding the true nature of the mind. It is not Buddha, but rather ignorance. By understanding the mind correctly, meditation practitioners can avoid three major pitfalls and advance steadily on the path to enlightenment.

Consider a woman who was deceived out of two billion dong due to greed. Her husband simply called her “stupid.” But why did the Buddha refer to this state as “ignorance”? What is the difference between ignorance and being stupid? And how does this relate to our practice of meditation?

## What Is Our Mind? Buddha or Ignorance?

During a dharma assembly, Venerable Thich Chan Quang asked, “Who agrees that this mind is Buddha?” Only five people raised their hands. When he then asked, “Who agrees that this mind is ignorance, filled with greed, hatred, and delusion?” Almost the entire hall raised their hands. Why was there such a difference? The teacher explained, “Every day we see so many faults in ourselves. Therefore, when we hear that this mind is ignorance, it feels obvious and tangible before our eyes, so we immediately choose that option.”

He stated clearly, “This mind is ignorance. It is attachment to self, it is selfishness, it is foolishness, and it contains all sorts of unruly behaviors that I see very clearly.”

This is a truth that few dare to face. We prefer to think of ourselves as lofty and spiritual, but in reality, when we look into our own minds, everyone sees clear signs of delusional thoughts, afflictions (kleshas), greed, and anger.

## The Consequences of Two Different Understandings

If we believe our mind is already Buddha, we develop arrogance and complacency. As soon as we pat our chests and declare, “My mind is Buddha,” subjective pride arises instantly. Conversely, when we recognize that our mind is still full of ignorance, we cultivate humility and caution. The teacher emphasized, “If you consider your mind to be high and holy, you lose merit immediately. But those who wisely acknowledge that their mind is ignorant will receive the blessings from merit associated with humility and carefulness.”

“So now, which do you choose? Do you choose that this mind is Buddha, or that this mind is foolish? Do you understand?”

Clearly, we must adopt a humble perspective to enter the correct path of cultivation.

## Three Pitfalls for Meditation Practitioners

Venerable Thich Chan Quang warned that if one does not understand their own mind, they may encounter three major stumbling blocks in meditation.

The first is mental instability. He noted, “After practicing meditation for some time, one might go mad, speaking nonsense, rambling, and losing all dignity.”

The second is moral degradation. “After meditating for a while, one suddenly loses morality, acting improperly, violating laws, and breaking ethical codes.”

The third is illness caused by incorrect practice. “One practices meditation and suddenly the body collapses, becoming weak and frail. Breathing becomes shallow, sweat pours out profusely, and the eyes appear glazed and white when looking at others.”

The deep root cause is failing to recognize the errors within one’s own mind. The teacher said, “Those who can clearly see the mistakes in their own mind are the ones who will not fear falling during their practice.”

## Understanding the Mind: From Ignorance to Habitual Tendencies

Ignorance is the root. The teacher explained, “Only upon attaining Arhatship will one fully understand what ignorance truly is; right now, no one fully comprehends it.” However, we can understand its various layers of manifestation.

First is ignorance itself. This is the deepest layer, characterized by darkness and obscuration, which only an Arhat can completely eradicate.

Second are instincts, known as fetters. These include the desire to live and fear of death, sensual craving, and the pursuit of pleasure. “All sentient beings possess these instincts.”

Third are hindrances. These are shallower than instincts, manifesting as milder forms of greed and anger.

Fourth are habitual tendencies. These are habits like gambling addiction. “This liking for cards does not arise naturally. It stems from ignorance, from fetters, and from hindrances, eventually forming into habit.”

“The deepest is ignorance. The second deepest is instinctual fetters. Slightly shallower are hindrances. The shallowest are habitual tendencies. Remember this? Use this knowledge to observe your own mind.”

## Begin by Understanding the Mind

To gather the mind, one must understand it. To understand it, one must gather it. This circular dilemma is broken only when we have a correct view of the mind. Start with humility: “This mind is ignorance.” Do not rush to claim you are Buddha. Observe the habits, instincts, and hindrances that control you each day.

As the teacher said, “As long as we diligently practice meditative concentration, we retain energy. We continue to provide energy for Buddhism, allowing the Dharma to exist, develop, and flourish.” Be brave enough to face yourself. Practice step by step, and allow the mind to gradually become pure. This is the path walked by the saints of old.