お釈迦様の教えに最も忠実な実践者であり、しかも、現代社会でも十分に実践可能な仏教の指導者だと私が判断しているルアンポル・ティエン師の説法の一部です。なぜ、「息」や「手」が瞑想の対象となるのかを説明している部分です。
ｍ105.So we don’t have to do anything with calmness, because it is already there. The only thing we have to do is know the method of practice. The method of practice is to know the movements of the body - we don’t have to watch the movements of our breathing - we have to know the movements of the physical body and then see the movement of the mind.

ｍ106.Breathing is never glad or sad; it never hates anybody or likes anybody. What is angry is the mind that is thinking. What is pleased is also the mind that is thinking. So we come to see only this point. To see this point is to be aware of thought. In order to see thought, don’t enter thought. As soon as it thinks, detach from thought, like a cat catching a rat. We don’t have to teach the cat to catch rats, but whenever a rat comes the cat will get it. The clear knowing and real knowing is the same thing. Most people understand panna only as memorizing and recognizing. Very few know clearly and know really. Anyone that will clearly know and really know must make an effort always. Wherever they go they always watch thought; going to the toilet, eating food, whatever they do they look at thought. When we watch thought a lot, like a cat watching for rats, then when thought arises sati or panna will clearly see immediately. This is called panna getting rid of the subtle kilesa.

ｍ107.When we come to this point it is like the hidden thing is revealed, and we will know all religion, we will see with self-understanding the teaching of any religion. We will understand Hinduism or Christianity. We don’t understand now because we just memorize from the texts. That is only a kind of history. Now we come to study at ourself. Reality is in us. Texts are only the words of other people. We come to see our own mind, and we will be another knowing individual.
I will stop now. Anyone that has questions can ask.

ｍ108.AUDIENCE: Luangpor teaches that when we go to the toilet we also watch thought. Shall we watch our walking, or shall we watch thought or what shall we watch?

LUANGPOR: Thought arises even when we do not pay attention to it. So when it arises we will see it, we will know it, we will understand it. If we pay too much attention trying to see it, it will not think. So we should practice in an indifferent, detached way. When it thinks we will know. Samadhi is also awareness. When you are aware of yourself, that is samadhi. When it thinks and you see thought, that is samadhi.

ｍ109.AUDIENCE: When I sit I can watch the thought, but when I walk to the toilet and intend to see the thought, when thought arises should I stop walking and see the thought or what should I do?

LUANGPOR: You don’t have to stop walking, just be aware of yourself. When we are aware of ourself, that is samadhi. Whatever movement we make we will know it. Unintended thought will arise by itself. If we do not see it we will attach to it, and this is dukkha. So we come to know the cause of dukkha. Normally our mind is indifferent. It can think without dukkha, and we know that it thinks without dukkha. But when we do not see thought we follow thought, we enter thought, we enter the cave, and that is dukkha. To see thought is difficult for somebody who doesn’t understand, but it is easy for one that understands. To see thought doesn’t concern any kind of work. We can write and when thought arises we see it. When we walk to the bathroom, or when we are bathing, and it thinks, we just see it. So we don’t
have to do anything with calmness, because calmness is already there. The real calmness is when we see thought.

[https://philosophy.blogmura.com/buddhism/ にほんブログ村 仏教]