Meditations4DhammaTalks

by

ThanissaroBhikkhu(GeoffreyDeGraff)

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copyright2008thanissarobhikkhu

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Introduction

ThedailyscheduleatMettaForestMonasteryincludesagroupinterviewinthelateafternoonandachantingsessionfollowedbyagroupmeditationperiodlaterintheevening.TheDhammatalksincludedinthisvolumeweregivenduringtheeveningmeditationsessions,andinmanycasescoveredissuesraisedattheinterviews—eitherinthequestionsaskedorlurkingbehindthequestions.Oftentheseissuestouchedonavarietyoftopicsonavarietyofdifferentlevelsinthepractice.Thisexplainstherangeoftopicscoveredinindividualtalks.

Ihaveeditedthetalkswithaneyetomakingthemreadablewhileatthesametimetryingtopreservesomeoftheflavorofthespokenword.InafewinstancesIhaveaddedpassagesorrearrangedthetalkstomakethetreatmentofspecifictopicsmorecoherentandcomplete,butforthemostpartIhavekepttheeditingtoaminimum.Don’texpectpolishedessays.

Thepeoplelisteningtothesetalkswerefamiliarwiththemeditationinstructionsincludedin“Method2”inKeepingtheBreathinMindbyAjaanLeeDhammadharo;andmyownessay,“AGuidedMeditation.”Ifyouarenotfamiliarwiththeseinstructions,youmightwanttoreadthroughthembeforereadingthetalksinthisbook.Also,furtherDhammatalksareavailableatdhammatalks.org.

Aswiththepreviousvolumesinthisseries,IwouldliketothankBokLimKimformakingtherecordingofthesetalkspossible.She,morethananyoneelse,isresponsibleforovercomingmyinitialreluctancetohavethetalksrecorded.Iwouldalsoliketothankthefollowingpeoplefortranscribingthetalksand/orhelpingtoeditthetranscriptions:JohnBullitt,KathyForsythe,RogerFox,GarethFysh-Foskett,RichardHeiman,LindaKnudsen,AddieOnsanit,NateOsgood,XianQuanOsgood,MalcolmSchaeffer,WalterSchwidetzky,AtthaññuBhikkhu,BalaggoBhikkhu,GunaddhoBhikkhu,KhemattoBhikkhu,andVijjakaroBhikkhu.Maytheyallbehappy.

ThanissaroBhikkhuMettaForestMonasterySeptember,2008

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TheBuddha’sShouldsJanuary6,2008

Rightconcentrationformstheheartofthepath.Theotherfactorsofthepathservetwofunctions.Oneistogetyouintoconcentration;theotheristomakesureyoudon’tgetstuckthere.Inotherwords,concentrationonitsownisastateofbecomingthat’susefulonthepath.Eventhoughyoueventuallywanttogobeyondallstatesofbecoming,ifyoudon’tfirstmasterthisstateofbecomingyou’llbewanderingaroundinotherstatesofbecomingwhereitwouldbehardtoseewhat’sgoingoninthemind.AstheBuddhasaid,whenyourmindisconcentratedyoucanseethefournobletruthsastheyactuallycometobe.Whenit’snotconcentrated,youcan’tseethesethingsclearly.Non-concentration,hesays,isamiserablepath,leadingnowhereusefulatall.

Soconcentrationistheessentialfactor.Onlywhenthemindisstableandstillcanitreallyseewhat’sgoingoninside.Togetintorightconcentration,youneedtheotherpathfactors:rightviewallthewayupthroughrightmindfulness.Rightviewstartswithconvictionintheprincipleofkamma,thattherearegoodandbadactionsthatgivegoodandbadresults—notonlyinthislifetimebutalsoinfuturelifetimes—andthattherearepeoplewhoreallyknowthesethingsfromdirectexperience.It’snotjustatheory.

What’sinterestinghereisthatwhentheBuddhapresentsthisintroductiontohisteachingonkamma,hefocusesontwotypesofgoodactionstostresstheirimportance:gratitudetoyourparentsandgenerosity.Thesethingsreallydohavemerit;theyreallydohavevalue.Thefactthatyourparentsgavebirthtoyouwasnotjustasetofimpersonalprocessesthatjusthappenedtohappen.It’snotthecasethatyoudon’toweanydebtofgratitudetoyourparentsforhavinggonethroughallthepainofgivingbirthtoyouandthenraisingyouonceyouwereborn.Therereallyisapersonaldebtthere.Theymadechoices,sometimesdifficultchoices,thatallowedforyoursurvival.Generosityisoneofthewaysyoupayoffthatdebt,andit’salsooneofthevaluablewaysyouinteractwellwithotherbeings,benefitingboththemandyourselfintheprocess.

TheBuddha’sattitudetowardsgenerosityisinstructive.He’sveryclearonthefactthatwhenhe’stellingyouwhatyoushoulddo,the“should”isbasedonacondition.Afterall,theBuddhadidn’tcreateyou.Youmightresisthisshouldswiththethought,“Whoishetotellmewhattodo?”

YearsbackIwassittinginonacourseontheMettaSutta.Thefirstlineinthe

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MettaSuttastarts:“Thisiswhatshouldbedonebyonewhoaimsatastateofpeace.”Astheteacherstartedoutwiththatline,ahandimmediatelyshotup.Amansittingintheclasssaid,“IthoughtBuddhismdidn’thaveanyshoulds.”Andtheyspenttherestofthemorninggoingbackandforthoverthatoneissue.

Actually,Buddhismdoeshavealotofshoulds.YoulookattheDhammapadaandyou’llseethatit’sfullofshoulds.Buteachshouldisbasedonacondition,asinthefirstlineoftheMettaSutta:“Thisiswhatshouldbedonebyonewhoaimsatastateofpeace.”TheBuddhadoesn’ttellyouthatyouhavetoaimatastateofpeace,orthatyouhavetowanttruehappiness.That’syourchoice.Butifthatiswhatyouwant,thisiswhatyou’vegottodo.Thenatureofcauseandeffectissuchthatthesearethepracticesyouhavetofollow.TheBuddhaisn’tsaying,“Well,thisiswhatworkedformeanditmayworkforyou,butI’mnotsure,soyouhavetofindyourownway.”That’snotwhathewouldsay.He’dsay,“Thisiswhatworksifyou’reaimingatthisgoal.”Andit’suptoyoutodecidewhetheryouwanttoaimatthatgoal.Ifyoudo,thenyou’vegottodoitthisway.

There’sapassagewhereKingPasenadicomestovisittheBuddha,andhisfirstquestionis,“Whereshouldagiftbegiven?”TheBuddharesponds,“Whereveryoufeelinspired.”Inotherwords,therearenoshouldsinthisareaasidefromyourownsenseofinspiration—whereyoufeelthegiftwouldbewellusedorwhereyoujustwanttogive.Therearenorestraintsplacedontheactofgenerosityatall.ButthentheKingfollowsupwithanotherquestion:“Where,whenagiftisgiven,doesitbeargreatfruit?”AndtheBuddhasays,“That’sadifferentquestion.”Thisiswheretheprincipleofcauseandeffectkicksin,placingitsimperatives.Youhavetogivetosomeonewhosemindispureortoaninstitutionwherethepeoplearebeingtrainedtomaketheirmindspure—i.e.,theSangha—ifyouwantyourgifttobeargreatfruit.

SothereareshouldsintheBuddha’steachings,butthey’rebasedontheprincipleofwhatactuallyworksforthepurposeoftruehappiness.Asforwhatyouwanttodowithyourlife,there’snoimpositionthereatall.It’syourchoice.Butonceyouappreciatetheprincipleofgenerosityandseethatitisreallyworthwhile,you’vemadethechoicetogetstartedonthepath.AstheBuddhasaid,it’simpossibleforsomeonewhoisstingytoattainjhana,toattainanyofthenobleattainments.

Soyoustartwiththeprinciplethatgenerosityisgoodandthatyouractionsmatter.Whenyoudigalittlebitdeeperintotheprincipleofaction,yourealizethatyourintentionsarewhatmatterinyouractions.Thisinsightleadstothenextstepinthepath:rightresolve.Youwanttoavoidintentionsthatwouldmakeitdifficulttogetthemindintoconcentration,soyouwanttolearnhowtogobeyondbeingresolvedonsensualpassion,beingresolvedonillwill,beingresolvedonharmfulness—becauseallthesethingsstirupthemindandinterfere

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withitssettlingdown.There’sapassageintheCanonwherePrinceJayasena,walkingforexercise

throughaforestoneday,comesacrossanovicestayinginalittlewildernesshut.Hesaystothenovice,“Ihearthatwhenthemonksreallyapplythemselves,theycangettheirmindsintoastateofone-pointedness.Isthattrue?”Andthenovicesays,“Yes.”Andtheprincesays,“Well,explainittome.”Andthenovice,whoprobablyknewtheprince’sreputation,says,“Youwouldn’tunderstand.”Theprinceresponds,“Well,Ijustmight.”Sothenovicereplies,“Inthatcase,I’llexplainittoyou,butifyoudon’tunderstand,don’tharassmewithmorequestions,okay?”Sotheprinceagrees.Butwhenthenoviceexplainsittohim,theprincesays,“That’simpossible.Nobodycangettheirmindsconcentratedlikethat.”Hegetsupandleaves.ThenovicethengoestoseetheBuddhaandtellshimwhathappened.AndtheBuddhasays,“Whatdidyouexpect?Thatpersonisimmersedinsensualpassion,onfirewithsensualfever,beingchewedupbyhissensualthoughts:Howwouldheunderstandanythinglikethis—somethingthathastobeattainedthroughrenunciation?”

ThisiswhytheBuddhahasyouputsensualpassionaside,foritpreventsthemindfromgettingconcentrated.Itpreventsyoufromevenconceivingofthepossibilityofgettingconcentrated.Similarlywithillwillandharmfulness:Ifyouholdillwillforsomebody,ifyouwanttobeharmfultothatperson,thenassoonasthemindsettlesdowntobequietinthepresentmoment,thosethoughtsaresuretoflareup.Theyobsessyou.SotheBuddhahasyouresolvetoputthemaside.

Whenyouwanttoactonthoserightresolves,thisiswhererightaction,rightspeech,andrightlivelihoodcomein.SomepeoplefindtheBuddha’spreceptstoohardtofollow;otherpeoplesaythey’renotinclusiveenough.Theoneswhosaythatthey’renotinclusiveenoughinsistthatwehavetobemoreresponsible.Ifthere’sapreceptagainstkilling,youshouldn’tbeabletoeatmeat.Ifthere’sapreceptagainststealing,youshouldn’tabusetheearth’sresources.Theymakethepreceptsbiggerandbiggerandbiggerallthetimetothepointwheretheybecomeimpossible,toobigtobefullyputintopractice.Orinsomecasesitispossibletopracticethemfully,buttheBuddhasaiditwasn’tnecessarytogothatfar.We’reworkingonthepreceptsthathelpthemindgetconcentrated,whichiswhytheygoonlyasfarastheydo.Inotherwords,youdon’twanttoactonanunskillfulintentionandyoudon’twanttotellotherpeopletoactonthoseintentions.Butasfarasbreachesofthepreceptswhereyoudon’tknowwhat’shappeningorit’snotintentional,thosedon’tcount.Afterall,theintentionistheimportantpartofconcentration,andyouwanttotrainthemindtomasteritsintentionsinareaswhereyouhavesomecontroloveryourlifeandoveryouractions.

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Onceyou’vecreatedthiscontextforthepractice,you’reinabetterpositiontofollowthepartsofthepaththatdealdirectlywithrightconcentration.

Firstthere’srighteffort,whichmeansgeneratingthedesiretogetridofunskillfulqualitiesofthemind—i.e.,thethingsthatgetinthewayofconcentration,likethehindrances—andthentogiverisetoskillfulqualities,likethefactorsforAwakening.Thisisanareawheredesireisausefulpartofthepath.Itgivesyoutheenergyyouneedtoworkonthemindandtorealizethatyou’vegottomakechoices.Thereareskillfulandunskillfulthingsarisinginthemind,butrightview—intermsoftheprincipleofkamma—remindsyouthattheunskillfuloneswillleadtobadresults,andtheskillfulonestogoodresults.Soyoucan’tjustsittheretotallypassiveasyouwatchthemariseandpassaway,becausethatdoesn’tleadtoconcentration.You’vegottofosterthegoodqualitiesandabandontheunskillfulones.

Inthenextstepofthepath,theBuddhasurroundsrighteffortwithrightmindfulness—“surrounding”itinthesensethatyouaddtwoadditionalqualitiestorighteffort.Asthetextsays,youbringthreequalitiestobearonyourcontemplation:Youwanttobeardent,alert,andmindful.Theardencythereisrighteffort.Themindfulnessmeansthatyoukeepyourframeofreferenceinmind—aswhenwe’rekeepingthebreathinmindrightnow.Thealertnessmeansseeingwhat’shappeninginthepresentmoment,seeingifyoureallyarewiththebreath,ifthemindissettlingdownwellwiththebreath,andcatchingitwhenyou’veforgotten.You’retryingtoestablishaframeofreferenceherebecausethesefourframesofreference—thebodyinandofitself,feelingsinandofthemselves,themindinandofitself,andmentalqualitiesinandofthemselves—arethethemesortopicsofrightconcentration.MindfulnesspracticeandconcentrationpracticegohandinhandontheBuddha’spath.Then,asyou’retryingtogetthemindtosettledownwithitsframeofreference,youhavetostartevaluatingittoseewhatworksandwhatdoesn’twork.Asyourframeofreferencegetsmoreandmoresolid,youactuallymoveintothefactorsofjhana.

Sothat’swhatyoushoulddotogetintojhana—ifyouwantit.Again,theBuddhadoesn’tsayyouhavetodoit,butifyouwantit,thisiswhatyoushoulddo.

Jhanaonitsowndoesn’tleadtotheendofsuffering.Therearealotofpassagesdescribingpeoplewhoattaindifferentlevelsofjhanaandareabletomaintainthem,butiftheydon’tgobeyondthat,theyendupgettingreborninthevariousBrahmaworldsaftertheydie.Thenwhentheyfallfromthere,whoknowswherethey’regoingtoland?OnesuttashowspeoplefallingfromtheBrahmaworldsanddoingreallystupidthings.They’vebeensoblissedoutforsolongthatthey’veforgottenthattheiractionscancarryconsequences,sotheyactinwantonandcarelessways.

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Thisiswhy,oncethemindisfirmlyinjhana,you’vegottostartapplyingrightviewagain.Onlythistimeit’srightviewintermsofthefournobletruths:lookingforthestressinyouractivitiesandseeingwhereit’scomingfrominyourmind.Inotherwords,youlookatmentaleventsandmentalstatessimplyintermsofcauseandeffect,what’sskillfulandwhat’sunskillful.Thosearethebasiccategoriesunderlyingthefournobletruths.

Soaswe’remeditatinghere,remindyourselfthattheconcentrationiswhatwe’reafter,whatwe’refocusingondoingrighthere.Everythingelseonthepathisaimedeitheratgettingushereorelseatmakingsurethatonceweareherewemakethebestuseoftheopportunityreallytoseethingsastheyhappen.Inparticular,wewanttoseethisissueofhowthemindiscreatingallthisunnecessarystressallthetimeandwhatcanbedonetostopit.Ofcourse,ifyouonlywanttofollowpartofthepath,that’suptoyou.Remember,theBuddhaneverforcedustodoanything.Butifyouwantthebestresults,thisiswhatyou’vegottodo.

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OneThingClearThroughJune26,2006

Arecurrentthemeintheteachingsoftheforestajaansisthatallthestepsofthepracticeareofapiece.Inotherwords,havingattainedAwakening,theydon’tsayanythingdisparagingabouttheearlystepsinthepractice,thatthey’reonlyelementaryandthatyouhavetodropthemtomoveontothemoreimportantstuff.AsLuangPuDuneputit,“TheDhammaisonethingclearthrough.”OrasAjaanMahaBoowaoncesaid,oneoftherealizationsthatcomeswhenyouhitAwakeningisthateverythingisthesameteaching,startingfromgenerosityandgratitude,allthewayupthroughAwakening.Therearedifferentlevelsofsubtlety,butit’sallthesameprinciple.

Andyoucouldseethisfactintheirlives.EvenhavingattainedAwakening,theydidn’tjustsitaroundandsay,nowthattheirownjobwasdone,theydidn’thavetodoanythingfurther.Theywereveryindustriouspeople.AjaanFuang,evenwhenhewassick,wouldgetouteveryeveninganddosomechorearoundthemonastery.Whenweweredoingconstructionwork,hewasn’tuptodoinganyoftheheavyjobsbutattheveryleasthewouldgooutandpickupthethrown-awaynails.Hewasveryfrugal,verymeticulous.

Soit’simportanttokeepthisprincipleinmind:thatthepracticehereisapracticeofgenerosity,ofgratitude,ofgoodwillandkindness,allthewaythrough.LookattheBuddha’steachingsonthefournobletruths.Whataretheymotivatedbyifnotgoodwill?Thedesireforanendofsuffering,thedesireforhappinessthatdoesn’tplaceanyburdensonanyoneelse:Whatisthisifnotcompassion?

Andlookathisteachingcareer.WherevertherewasanyonereadytolearntheDhamma,hewouldgothere.Inthosedays,thatmeantgoingonfoot.HetraveledallovernorthernIndiaonfootjusttoteach.Eventheverylastdayofhislife,heknewtherewasonemorepersonhehadtoteachbeforeheenteredtotalnibbana.So,eventhoughhewassufferingfromdysentery,hewalkedallthewaytoKusinara—afullday’swalk—becausetherewasonemoreperson,Subhadda,hehadtoteach.

Whatthismeansinourpracticeisthatweshouldvaluealllevelsofthepractice.It’snotthatyouputintimewiththeelementarylevelsandthendropthemasyoumoveontothehigherones.Yousimplyaddmoreandmorelevelsofsubtletytoyourpractice,moreandmorelevelsofgenerosity,goodwill,and

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gratitude.TheBuddhastartedhisteachingwithverybasicmundanerightview:theteachingonkamma.Andheintroducedkammawithtwoteachings:oneongratitude,oneongenerosity.

Hestartedoutbysayingthatgenerosityisreal.Thegiftsyougiveactuallybenefityouandtheotherperson.Thisissomethingofrealvalue.Andyoucanthinkofthewholepractice—allthewaythroughtheabandoningofgreed,anger,anddelusion—asanactofgenerosity,anactofgoodwill.Thelessgreed,anger,anddelusionyouhave,thebetteroffnotonlyyouare,butalsoeverybodyelse.Thinkofallthesufferingyou’veinflictednotonlyonyourselfbutalsoonotherpeoplethroughyouranger,yourgreed,yourdelusion.Yougivethesethingsupnotonlyforyourownbenefitbutforthebenefitofthepeoplearoundyouaswell.

Thenthere’stheteachingongratitude.TheBuddhafocusedonthegratitudeweoweourparents—thatthegoodthey’vedoneforusissomethingofvalue.Wereallyareintheirdebt.Allthatyourmotherwentthroughjusttogivebirthtoyou:Thinkaboutthat.InThailandit’straditionalfortheretobeachantonthistopicbeforeanordination.Theyhiresomebodytocomein,andhechantsforacouplehoursaboutallthehardshipsyourparentswentthroughtoraiseyou,asawayofremindingyouofyourdebttothem.InThailand,there’saverystrongsensethatyouordainasanactofgratitudetoyourparents.Youdedicatethemerittothem.Sorightbeforetheordinationtheyremindyouofexactlyhowbigthatdebtis.Ifthechantlastsforfourhours,threeandahalfofthehoursareaboutthepainsyourmotherwentthroughbeingpregnantwithyou.You’refortunateshedidn’tabortyou—shecouldhavedonethat.You’refortunateyourparentsdidn’tabandonyouafteryouwereborn—theycouldhavedonethataswell.Theywenttoallthattroubletoraiseyou,toteachyouhowtospeak,howtosit,howtowalk.There’sahugedebtofgratitudeyouowethem.

AstheBuddhasaid,gratitudeisasignofagoodperson.Ifyoudon’tappreciatethegoodthatotherpeoplehavedoneforyou,it’sveryunlikelythatyou’regoingtodogoodforanybodyatall.AjaanFuang,ifhenoticedthatpeopledidn’thavegratitudefortheirparents,didn’twanttoassociatewiththem.Ifpeoplecan’tappreciatetheirparents,whataretheygoingtoappreciate?Gratitudeisessentialtoeveryformofgoodness.

Anditcarriesyouallthewaythrough.Thisiswhywe’regenerous;thisiswhywepracticetheprecepts,whywe’reharmless.Wemeditatetotrainthemindsothatit’sharmless.Notonlyharmless,butalsomoreenergetic.Ifyou’renotweighingyourselfdownwithgreed,anger,anddelusion,youhavealotmoreenergytohelpotherpeople.Andeventhoughthere’sthatpopularconceptionofTheravadaasaselfishpath,assomeonewhohadstudiedBuddhismbothinJapanandinThailandoncesaid,youwon’tfindthatThaipeopleareanymoreselfish

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thanJapanesepeople.Infact,itcanoftenbetheotherwayaround.TheexampleoftheBuddhainthePaliCanonisnotaselfishexample.

SariputtaandMoggallanawereextremelyhelpfulnotonlyinteachingothermonksbutalsointeachinglaypeople.AndlookatalltherulesintheVinayaforthemonkstolookafterthemonastery.Basically,themonasteryispuregenerosity.Ifyouweretoopenyoureyesrightnowandlookaround,everythingyou’dseewouldbesomebody’sgift.Andasforthemonks,thelongeryouliveasamonk,themoreandmoretheverybonesofyourbodyaretheresultsofsomebody’sgenerosity.Theysaythataftersevenyearsallthecellsinyourbodyhavebeenchanged,soonceamonkhashitsevenyears,hiswholebodyissomebodyelse’sgift.Soyou’vegottouseitwisely,generously,inthesamespiritwithwhichitwasgiventoyou.Andasforthemonasteryaroundyou,you’retrainedtolookaftertheplace.TheBuddhaencouragedthemonkstobeclean,tobecarefulinthewaytheyusethings,toputalotofenergyintolookingaftertheresultsofotherpeoples’generosity.

Intheforesttradition,there’saverystrongtraditionofkeepingalivetheprotocolsthattheBuddhagivesintheKhandhakas.There’saVinayatextbookthatthemonksinThailandaresupposedtostudy,writtenbyacitymonkbackatthebeginningofthetwentiethcentury,andhecutbackonalotoftheserules.Thistextbookwasneverpopularwiththeforesttradition.Theypreferredanolderbookthatwentintoalotofdetail,particularlyonthe14protocols,mostofwhichdealwithlookingafterthemonastery:whenyoucometoamonastery,howyou’resupposedtosetthingsinorder;whenyouleave,howyou’resupposedtoleaveitingoodshape;andwhileyou’rethere,howyoukeepitclean.Alotofenergyshouldgointokeepingthemonasteryingoodshapebecausealotofenergywentintogivingthemonasteryinthefirstplace.

SotheBuddhaneverdiscouragedpeoplefrombeinggenerous.Heneverdiscouragedpeoplefrombeingenergetic.AjaanSuwatlikedtomakethispointagainandagain:There’snoplacewheretheBuddhaencourageslaziness.Eventhoughheteachescontentment,it’scontentmentwiththematerialthingsyoualreadyhave,sothatyoucandevoteyourselftobuildingonthat,andespeciallysothatyoucandevoteyourselftothetrainingofthemind.Butcontentmentdoesn’tmeanthatifyoufindtheplacedirtyyouleaveitdirty.Contentmentmeansthatifyoujusthavealittleshack,you’recontentwithyourshack,butyoumakeitacleanshack.Youkeepitspicandspan,ingoodrepair.Utthana-sampadaisthewordinPali.Itmeansthatyoutakeinitiative,you’reenergetic.

Andthistranslatesintoyourmeditation.Thesortofpersonwho’senergeticinkeepingtheplacecleantendstobemoreenergeticinmeditating.OncewhenI’djustarrivedinBangkokonsomevisabusiness,Iwasinthemidstofcleaningmyroom,sweepingit,wipingitdown.AWesternmonkwho’djustreturned

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fromBurmaknewthatImightbethere,sohecamearoundandsureenoughIhadjustcomein.Butassoonashesawmewipingdownthefloor,hesaid,“YouThaimonks!Allyoudoisspendyourtimecleaningup.OverinBurma,wehaveotherpeoplewhodothatforus.”Andasyoulookedatthequalityofhismeditation,youcouldseethathewasusedtohavingotherpeopledoingthingsforhim.Hismeditationhadgottenslackandsloppyaswell.

Thisisastrongtraditionintheforesttradition,startingfromthetimeofAjaanMun.Hewasverydiligentinkeepinghisplaceclean.Hisplaceintheforestwasn’tjustsomehovel.Everythingwasneatlyswept,everythinginitsproperplace.AsAjaanFuangsaid,eventheragsforwipingfeetatthebaseofthestairstohislittlehut:Iftheyweretorn,hewouldsewthem;iftheyweredirty,hewouldwashthem.Andthisqualityofbeingenergeticandmeticuloustranslatedintohismeditationaswell.

Sodon’tthinkthattheelementarypracticesarejustforpeopleonanelementarylevel.They’reforeverybody.That’showeverybodygetsstartedandeverybodykeepsgoing.Youbuildonthem.Youdon’tabandonthem.Youbuildonthem.Youincludemoreandmoresubtlelevels.Butthebasiclevelsstaythereaswell,until,asthetextssay,generosityisnolongersomethingyoudoforyourownsakeorforthesakeofotherpeople.Itbecomesjustanaturalexpressionofthemind.Allthestepsofthepracticebecomeanaturalexpressionofthemindonceit’sfullytrained.

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BefriendingtheBreathJanuary3,2007

Reflectbackonthepassagewechantedjustnow:“MayIbehappy.Mayalllivingbeingsbehappy.Mayallbeingsbefreedfromtheirsuffering.Maythosewhoarehappynotbedeprivedoftheirhappiness.”Thesearegoodthoughtstothink.Theyputthemindinagoodplace,aplacewhereyou’renotwishingilltoanyoneatall.You’rewishingthemwell.Andyou’rewishingwellforyourself,too.Sometimespeoplefindthathard,butifyoucan’twishforyourowntruehappiness,whatareyouwishingfor?

Thedesirefortruehappinessisnothingtofeelashamedabout.Infact,thewholeteachingoftheDhammaisbasedonthatdesire,recognizingthatifyoufollowthroughwithyourdesirefortruehappinessintelligently,ifyoureallyarecarefulabouthowyougoaboutfindingit,you’llactuallyfinditandwon’tharmanyoneintheprocess.It’sadesirethatshouldberespected.

Theworld,however,teachesusnottorespectit.Peoplewilltellyou,“Forgetabouttruelastinghappiness;justgoforthethrillofpurchase,thethrillofarelationshipinthebeginningstages.Goforthequickandeasy,butalsothequicktofade.Asfortruehappiness,forgetaboutit.”That’swhattheysay.

ButthemessageoftheDhammaisthatifyoudon’twishfortruehappiness,whatareyouwishingfor?ThisistheoneassumptionthattheBuddhamakesabouthumanbeings.SometimesyoureadthattheBuddhaassumesthateverybodyisbasicallygoodatheart,butyoucan’tfindthatinthetexts.Whathedoesassumeisthateveryonewantshappiness.Theproblemisthatwegoaboutitinconfusedandmisinformedways.Butifwecanfindapathtotruehappinessthatreallyworks,everyonewouldbehappybecausetruehappinessissomethingthatdoesn’tharmanyoneatall.Yourtruehappinessdoesn’tconflictwithanyoneelse’struehappiness.Keepthatinmind.Thisiswhywechantthispassageeveryday.

TheysaythatAjaanMunspreadthoughtsofgoodwilltoalllivingbeingsthreetimesaday:inthemorningwhenhewokeup,intheafternoonwhenhewokeupfromhisnap,andatnightbeforehewenttosleep.Inthisway,thedesireforgoodwill,thedesirefortruehappiness,framedhispractice.Soit’sgoodtoestablishitasaframeforyourpracticeaswell.Ithelpsremindyouofwhyyou’rehere.Therewillbebarrenpatchesinyourmeditation,patcheswherethingsdon’tseemtobegoingthewayyouwantthemto.Whenyouhitthese

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patches,rememberthatyou’redoingthisfortruehappiness,somethingthatgoesbeyondtheordinaryquickfix.Thathelpsgetyouovertheroughspots.

Soalwayskeepthesethoughtsinmind.Rememberthatgoodwillandcompassionarequalitiesyoucan’tseparatefromtheBuddha’steachingsonwisdomanddiscernment.Youhavetounderstandhowtogoabouttruehappinessifyourdesireforhappinessisactuallygoingtogetresults.

Whatthiscomesdowntoistrainingthemind.AlltheBuddha’steachings—ongenerosity,virtue,andmeditation,oronvirtue,concentration,anddiscernment—areaimedattrainingthemindbecausethemindiswhatshapesourexperienceofpleasureandpain,happinessandsuffering.Awell-trainedmindcandealwithanysituationinlifeandnothavetosufferatall.

Whatdoesitmeantotrainthemind?Itmeanstolookatwhatyou’redoingandtoseewhattheresultsare.Thenyoulearntorefrainfromthingsthatcausesuffering,nomatterhowmuchyoulikedoingthem,andtodothethingsthatleadtotruehappiness,whetheryoulikedoingthemornot.Someofthethingsthatleadtotruehappinessarereallypleasanttodo.Othersrequireeffort.Theygoagainstthegrain.Youhavetolearnnottoletyourresistancetotheeffortgetintheway.Youneedaclearsenseofcauseandeffect.That’swhatdiscernmentisallabout:seeingwhatreallyworksintermsofcauseandeffect,whatdoesn’treallywork,andthenadjustingyouractionsaccordingly.

We’reheretotrainthemindtobeitsownbestfriend.Oneveryvisceralwayofdoingthisistofocusonyourbreath.WhentheBuddhaanalyzesthewayyoucauseyourselfsuffering,veryearlyoninthelisthesaysthatifyou’reignorantofwhat’sreallygoingtowork,theneventhewayyoubreathecanleadtosuffering.

Solet’sfocusonthewaywebreathe.Wheredoyousensethebreathrightnow?Whenyoucloseyoureyes,whatsensationsletyouknowthatnowthebreathiscomingin,nowthebreathisgoingout?Focusonthem.Theycanbeinanypartofthebodyatall,for“breath”heremeanstheflowofenergy.Sometimesyou’llsensethebreathasthefeelingoftheairmovinginandoutofthenose,butitcanalsobetheriseandfalloftheabdomen,theriseandfallofthechest.Sometimesthosemovementssendripplesouttodifferentpartsofthebody,sothatyoucansenseeveninyourarmsoryourlegswhetheryou’rebreathinginorbreathingout.Sowhereveryoufinditconvenienttofocus,focusonthebreathsensationsthere.

Thenallowthemtobecomfortable.Inotherwords,don’tputtoomuchpressureonthemasyoufocusonthem.Atthesametime,noticehowlonganin-breathfeelsgood.Atwhatpointdoesthein-breathstartfeelinguncomfortable?Justbreatheinaslongasiscomfortable,andthenallowyourselftobreatheout.Breatheoutonlyaslongasiscomfortable,andthenbreathebackinagain.Tryto

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sensitizeyourselftowhatfeelsgoodrightnowintermsofthebreathing.Thinkofthewholebodybreathingin,thewholebodybreathingout,with

everycellinyourbodybathedwithbreathenergy.Whenyouthinkofthebreathinthatway,whatkindofbreathingfeelsgood?Youmightfind,asyoustartthinkinginthatway,thatthebreathgetsdeeper.Ifthatfeelsgratifying,fine.Ifitfeelsuncomfortable,changetherhythm.Justthink,“Whatwouldbemorecomfortablerightnow?”andseewhatthebodydoesinresponse.Thinkofyourselfashoveringaroundthebreath.You’renotsqueezingitout;you’renotforcingitin;you’rejuststayingveryclosetoit,watchingit,lettingitadjustinwhateverwayfeelsgood.Giveitsomespacetoadjust.Sometimesyoumightwanttonudgeitalittlebitandseewhatlongerbreathingwouldfeellike,orwhatshorterbreathingwouldfeellike,faster,slower,deeper,moreshallow,andthennoticewhathappens.

Atfirstyoumaynotsensemuchdifference,butafterawhileyoubegintogetmoresensitivetothebreathingprocess.Youbecomemoreofaconnoisseurofyourownbreathing.Yougainasenseofwhatkindofbreathingreallyfeelsgoodforthebodyrightnow.Themoresatisfyingthebreathis,theeasieryouwillfindittostaywiththebreathing.Ifthemindwandersoff,justbringitrightbacktothebreath.Ifitwandersoffagain,bringitbackagain.Askyourself,“Isthebreathascomfortableasitcouldbe?”andseewhatyouneedtochange.Butdon’tbrowbeatyourselfoverthefactthatthemindiswandering.Don’tgetupsetordiscouraged.It’snaturalthatit’llwander,forthat’swhatit’sbeendoingforsolong.

You’veprobablyheardthewordsamsara.Itmeanswanderingaround.That’swhatthemindisusedtodoing.It’susedtowandering.Whenyoutrytogetittostayinoneplacelikethis,it’sgoingtoresist.It’sliketrainingapuppy.Youwantittocome,anditseemstowanttodoeverythingelsebutcome.Butifyou’refirmwithit,atthesametimerewardingitwhenitdoescome,afterawhileit’llcomewillingly.Sohavesomeconfidenceinyourself.Remindyourselfthatthisisareallyusefulskilltohave,becausewecauseourselvessomuchunnecessarystressandstrainsimplybecausewebreatheinunskillfulandobliviousways.Ifyoucanmasterjustthisoneskill,youchangethewayyourelatetoyourbody,youchangethewayyourelatetothepresentmoment,youhaveagreaterreserveofwellbeingtodrawoninanysituation.Iftheythrewyouinprison,youcouldjustsitthereandbreathereallycomfortably.Theywouldn’thavetoknow.Sointhatway,you’renotaddingsufferingtothepainalreadythere.

So,youhaveanhourtogetacquaintedwiththebreath,totrytoseewhatkindofbreathingfeelsgoodrightnow,andthenrightnow,rightnow.Theneedsofthebodywillchangeovertime,soyouhavetobeontopofthem.Noticehowtheychange.Makeitagame.Don’tbetoogrimaboutthe

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meditation.Afterall,we’reheretryingtofindpleasureinthebreath.Sotreatitasasport,somethingyouwanttolearnhowtoenjoy.Aswithanysport,ittakestime,ittakestraining,ittakesdiscipline.Butthere’salsotheelementofenjoymentthatcomeswhenyou’redoingitwell.Itfeelsgood.Itfeelsright.

Afterall,thebreathistheprocessinthebodythatyouexperiencemostdirectly.Yousenseyourbodythroughthemovementofthebreath.Ifthebreathwerenotmoving,ofcourseyou’dbedead.Butifyoucouldsomehowbealivewhilethebreathwasnotmoving,eventhenyouwouldn’tsensethebodyatall.Infact,therearestagesofconcentrationwherethebreathenergystops.Theoxygencominginthroughtheporesoftheskinisenoughtokeepyougoingbecausethebrainisverystillandisn’tusingmuchoxygenatthattime.Whenthathappens,youfindthattheshapeofthebodybeginstodissolve.Thebreathisthatessentialtohowyouknowyourbody.

Inaddition,thebreathisalsoinstrumentalinhowyoumoveyourbody,bymeansofthebreathenergyrunningthroughthenervesandalongthebloodvessels.Sohereyouaresensitizingyourselftoyourmostdirectexperienceofthebody,andyou’relearningtorelatetothebodyinawaythat’scomfortable.

Atthesametime,youfindthatthebreathisamirrorforthemind.Asuddenemotioncomesintothemind,andthebreathwillchange.That’soneofthereasonswesometimesfeelthatwe’vegottogetourangeroutofoursystem:Thewaythebreathhaschangedinresponsetotheangerisuncomfortable.Soyoucanundothateffect.Assoonasyousenseachangeinthebreath,youcanconsciouslybreatheinawaythatdissolvesawaywhatevertensionhasbuiltupinthebreathing.Thatweakensthepoweroftheanger.Thisisanotherwaythebreathcanbeyourfriend.It’slikehavingafriendwhoremindsyouwhenyougetangrythatit’snotinyourbestinteresttobeangry.Itcansootheyouwhenyou’reangry,putyouinabettermood.Itcanbeyourfriendwhenyou’resick;itcanbeyourfriendwhenyou’resufferingfromfearoranyotherstrong,unpleasantemotion.

Thebreathcanbethereasyourfriend,butonlyifyoulearnhowtobefriendit.Gettoknowit.Aswithanyfriendship,ittakestime.Youcan’tjustwalkinandshakehandsandsay“Hi,you’remybreath,I’minchargeofyou,let’sgo.”Thebreathdoesn’trespondwelltothat,justasapersonwouldn’trespondwelltosomestrangercomingupandsayingthat.Afterall,you’vebeenastrangertoyourbreathforwhoknowshowlong.Ithasbeenthereforyou,butyouhaven’tbeenthereforit.Youhaven’tpaiditmuchattention.Youdon’treallyknowitwell.Sohere’syouropportunitytogetongoodtermswiththebreath.Whenyouhaveyourbreathasyourfriend,youhaveafriendwhereveryougo,inanysituation.

AstheBuddhasaid,toreallygettoknowsomeonerequires(1)timeand(2)

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beingveryobservant.So.Hereyou’vegotawholehouroftime.It’suptoyoutobeobservantandtoseehowwellyoucangettoknowthebreath.Toshowsomegoodwillforthebreathinaverydirectandvisceralwaylikethisistoshowgoodwillforyourself,thewishthat’sexpressedinthatchant:“MayIbehappy.”Here’sonewaytoactonit.Atthesametime,youcausenoharmtoanyoneelse.Thewayyoubreathedoesn’tdirectlyaffectanyoneelseatall.Indirectly,ifyoubreatheinunskillfulwaysanduncomfortableways,you’regoingtogetirritableandtakeitoutonotherpeople.Butifyou’rebreathingcomfortably,there’snoirritationtotakeoutonanybodyatall.Inthisway,thefactthatyou’reworkingwithyourbreathisawayofshowinggoodwillforotherpeopletoo.

Sotrytomakethemostofthisopportunity.

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AMagicSetofToolsAugust10,2004

Asyou’resittinghere,therearealotofthingsyoucouldfocusoninthepresentmoment.Youcouldfocusonthesoundofthecrickets.Youcouldfocusonthesoundofthebombingpracticeofftothewest,thetemperatureoftheair—allkindsofthings.Thequestionis:Whichthingareyougoingtofocusonthat’sgoingtodeliverthebestresultsforthemind?

Thisiswherethebreathcomesin.It’ssomethingthat’shereallthetime—comingin,goingout,stayingstill—givingusoursenseofthebody.It’saplacewherewecansettledown,somethingwecanstayintouchwithatalltimes—ifwe’remindful.

It’simportanttounderstandwhatmindfulnessis:It’stheactofkeepingsomethinginmind.Thewordsatiisrelatedtotheverbsarati,whichmeanstoremember.Youfocusyourattentionononeparticularthingandthenkeepremindingyourselftostaythere.Thisishowconcentrationisdeveloped.Butconcentrationisnotjustaquestionofmemory.Tobeapartofthepath,ithastobealertaswell.We’renottryingtoputourselvesintoatrance.Wesimplywanttostayfocusedonanaspectofthepresentmomentthat’sgoingtobehelpful.Mindfulnessiswhatremindsustostayatthatpresentsensationorpresentoccurrence;alertnessiswhatallowsustoseewhat’sgoingon.

Thethirdqualityweaddispersistenceorardency.Keepwithit.Nomatterhowloudthebombsorincessantthecrickets,you’renotgoingtosendyourattentionafterthem.Youknowthey’rethere.You’renotgoingtodenythatthey’rethere,butthey’resimplynotplacesyouwanttogo.You’regoingtokeeptabsonthisonething:thebreathcomingin,goingout.Ifyoupreferameditationword,youcanstaywithbuddho.Ifyouwant,youcanfocusonthepartsofthebody,likethebones,skin,yourliver—anythingthatkeepsyougroundedhereinthepresentmomentinawaythathelpsmindfulnessandalertnesstogrow,todevelop.

Yourabilitytostickwiththesequalitiesiswhat’sgoingtohelpthemgrow.Whenyounoticeyourselfwanderingoff,ardencymeansthatyoubringthemindrightback.Ifitwandersoffagain,bringitbackagain.Youdon’tgiveup.Youdon’tgetdiscouraged.Whileyou’rewiththebreath,ardencymeansthatyoutrytobeassensitiveaspossibletothesensationofthebreathing.Themoreconsistentyoursensitivity,themorerefinedthesenseofcomfortyou’llderive

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fromthebreathing.AsAjaanLeesays,whenyou’remindfulandalertlikethis,mindfulnessandalertnesschangeintothefactorsofjhana,orsteadyabsorption.

Weoftenhearthatmindfulnesspracticeandconcentrationpracticearetwodifferentthings,buttheBuddhanevertaughtthemthatway.Hesaidthatrightmindfulnessleadsnaturallytorightconcentration.Inallofthedescriptionsofthepath—suchasthenobleeightfoldpath,thefivefaculties,thesevenfactorsforawakening—rightmindfulnessalwaysprecedesrightconcentration.Sodon’tthinkofthemasseparatepractices;thinkofthemasqualitiesofthemindthathelpeachotheralong.Mindfulnessturnsintodirectedthoughtasitshadesintothesteadinessofconcentration.Onceconcentrationgetsmoresolid,yourmindfulnessgetsalotsteadier.Whenyoureachthefourthjhana,theBuddhasays,that’swheremindfulnessbecomespure.

Thewordjhanaisrelatedtoaverbjhayati,whichisahomonymforaverbtoburn—toburninasteadyway,liketheflameofthiscandleatthefrontoftheroom.Palihasdifferentverbsforthewordtoburn.There’stheburningofanordinaryfirethatflickersandflares,butthenthere’sjhayati,whichdescribestheburningofanoillamp—steady,sosteadyyoucanreadbyit.Andthat’sthewholepurposeofgettingthemindtostaysteadilyhereinthepresentmoment:sothatyoucanreadwhat’sgoingoninthemind.

Inthebeginning,thesteadinessrequiressomeprotection,justlikethecandlehere.Ifthewindoutsidestartedtoflareupmorethanitisrightnow,we’dhavetoputaglassglobearoundthecandletokeeptheflamesteady.Thatglassglobeisdirectedthoughtandevaluation.Keepremindingyourselftocomeback—staywiththebreath,staywiththebreath,staywiththebreath—consistently.Andthenevaluation,whichgrowsoutofalertness,looksatthebreath:Isthisacomfortableplacetostay?Whatdoyouneedtoadjust?Doyouneedtomovethefocusofyourattention?Doyouneedtoadjustthebreath?Doyouneedtoadjustsomeoftheconceptsinyourmindaboutwhatyou’redoing?Ifthebreathistoosubtletofollow,canyoustaysimplywiththesenseofthebodysittinghere?Therearelotsofthingstoevaluate.

Thisiswheretheelementofdiscernmentorinsightcomesintothepractice.Again,weoftenhearthatjhanapracticeisatranquilitypracticeandinsightpracticeissomethingelse,butagain,theBuddhadidn’tdividethingsupthatway.Hesaidthatyouneedtranquilityandinsightinordertogetthemindtobecomesteadylikethis.Theinsightliesinunderstandingwhatproblemsyouhavetofaceandhowyoucangetaroundthem;thetranquilityliesintheelementofsteadily,calmlywatchingthings.

Soyouusedirectedthoughtandevaluationtoprotectwhatyou’vegot.Asasenseofeaseandfullnessdevelopsinthepresentmoment,you’vegottoprotectitevenmore.Stickwithit,workatwhateveryouneedtodotomaintainthat

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senseofwellbeing—learningwhenyou’retryingtoohardtomakeitbetter,learningwhenyou’renottryinghardenoughtonoticewhatcanbedonetorelaxthingsevenfurther,makethemevenmoregratifyingandpleasurable.That’sallafunctionofinsight:watchingthings,evaluatingthings,figuringoutwhichcausestochangetomaketheeffectsjustright.

Thisistheelementofinsight,theelementofdiscernmentthatwe’reworkingonwhilewe’reonthepath.Wedevelopitinsimplepracticeslikethis:learningwhat’sjustrightintermsofthebreath.That’sthemiddlenessofourmiddlewayrightnow.Thewordmiddlenessalsoappliestotheappropriatenessofwhatwe’redoing.Sometimeswehavetobeveryprotectiveofwhatwe’redoingwhentherearelotsofexternaldistractions,orwhentheminditselfseemstoberambunctiousandhardtocontrol.Wehavetomakeanextraeffortduringtimeslikethat.Atothertimes,theeffortdoesn’thavetobequitesostrong:Allyouneedtodoisjustwatch,keeptabsonthings,andtheyseemtobehaveontheirown.Ifyoumesswiththemtoomuch,they’regoingtorebel,soyouhavetobeverysensitivetowhat’sneeded,what’sgoingon.Thisispartofthemiddlenessofthemiddleway:theappropriatenessofwhatyou’redoing.Asyoudevelopthissenseofappropriateness,thissenseof“justright,”you’redevelopingdiscernmentinthemidstofconcentrationpractice.TheBuddhasaidthere’snodiscernmentwithoutjhana,nojhanawithoutdiscernment.Thetwoqualitieshelpeachotheralong.

Soifyoufindyourselfslippingoffthebreath,slippingoffthetopicofyourmeditation,rememberthesethings.Whenthingsgetbalanced,youdon’thavetothinkaboutthemthatmuch.Onceyoudevelopasenseofbalance,youjustmaintainthatbalanceinyourpractice.It’llbesub-verbal.

It’slikesailingaboat.Whenyougetontheboatforyourfirstsailinglessonsandyou’retoldtosteertheboattotheleft,sometimesyouflipitoverbecauseyousteertoohard.Oryou’retoldtosteertotheright,andagainyouflipitoverintheotherdirectionbecauseyou’resteeringtoohard.Butafterawhileyoubegintogetasenseofexactlyhowmuchpressureyouhavetoapplytotherudder,andyougetsothatyouhardlyeventhinkaboutit.Itbecomesanintuitivesense.You’realerttoit—youhavetobealert—butyoudon’thavetoverbalizeit.Thisiswhatwe’reworkingtowardinthepractice:gainingthatintuitivesenseofwhat’sjustrightforrightnow—whenyouhavetoapplyalittlebitmorepressure,whenyouhavetoholdbackalittlebit—sothatyoudon’tneedalltheseconcepts.

Asthemeditationgetsmoreandmoreintuitive,asthemindgetsmoreandmorefirmlysettledrighthere,youcanactuallydropthedirectedthoughtandevaluationandjustplowrightintothesensationofthebreathorwhateveryourobjectis.Whenyougetthere,youbegintowonder,“Whydidyoueverthinkyou

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hadtodoanythingmoreinthemeditationthanjustberighthere?”That’swhatitseemslikefromthatperspective.Sowatchoutthatyoudon’tgetcomplacent,becauseyoucanlosethis.It’ssimplyamatterofhavingthatintuitivesenseofwhereyourspotisandhowtostaythere.Thisishowtodevelopafoundationforthemind:Youusemindfulnessandalertness,youuseyourdiscernmenttogetthemindconcentrated,andthenonceit’sconcentratedyouusethatconcentrationtodiscernthingsevenmoreclearly.Allthefactorsofthepathhelponeanother,andtheyallcometogether.There’saunitytothepath.Eventhoughithaseightfolds,it’sonepieceofpaper.

Soifthesethoughtsarehelpfulwhenyoufindyourselfdriftingofforlosingbalance,keeptheminmind.Therewillcomeapointwhereyoudon’thavetoconsciouslyrememberthem.Allyou’llhavetodoisbeverywatchful,veryalert,makingsureyou’renotcomplacent,andyoucandroptheconcepts.Droppingthemdoesn’tmeanyou’llforgetthem.They’llbetheretopickupagainwhenyouneedthem,butyoudon’thavetocarrythemaroundallthetime.They’relikeamagicsetoftools:Theyfloatrightwithinreach.Youdon’thavetocarrythem.Orlikeyourshadow:Itgoeseverywhereyougo,butyoudon’thavetocarryitwithyou.Itplacesnoweightonyouatall.

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APrivateMatterJuly15,2007

Ionceheardofatennisprowhosegamehadgoneintoaslump.Hetriedeverythinghecouldimaginetogethisgameback:firedhistrainer,gotanothertrainer,trieddifferentrackets.Thenonedayherealizedhe’dforgottenthenumberonelessonintennis:Keepyoureyeontheball.

Thesamesortofthingoftenhappensinmeditation.Youstartoutwithaverysimpleprocessandthenitgraduallygrowsmorecomplicated.Afterawhileyouforgetthefirstprinciples:i.e.,staywithyourbreath.Sotrytospendthewholehourstayingwiththebreath,nomatterwhat.Bereallysensitivetohowthebreathfeels,andtowhatyou’redoingtothebreath.Thebreathisafabrication,whichmeansthatthere’sanintentionalelementinthewayyoubreathe.Youwanttobeverysensitivetothat,towhatyou’readdingtothebreathingprocess.Trytodoitskillfully.Aslongasyou’regoingtoaddanintentionalelement,addsomethinggood.

Yourrelationtothebreathissomethingveryintimate,veryprivate.Oftenit’shardtotalkabouthowthebreathfeels,becausethebreathfeelslikethebreathfeels.Itdoesn’tquitefeellikeanythingelse.Sowetalkaboutitindirectly,intermsofmetaphorsandsimiles,realizingthatourdescriptionsareapproximate.Whenyouhearsomethingintheinstructions,learntotranslateitinsuchawaythatitrelatestowhat’shappeninginyourdirectexperience.Andkeepyourinnerexperienceprimary.

Forexample,I’venoticedthatoneofthebestwaysofgettingthebreathenergyinthebodytobecomfortableandfullisnottoputanyeffortintotheout-breathatall.Whatefforttheremaybegoesintothein-breath.Asforbreathingout,youdon’tneedtohelpthebody.It’sgoingtobreatheoutonitsown.Whenyoudon’tforceitout,thatallowsthebreathenergytofillupinthebody.Thisishardtoputpreciselyintowords.It’snotlikeyou’retryingtostuffthebreathin,butbecauseyoudon’tsqueezeitout,theneachtimeyoubreathein,breathein,breathein,andallowthesenseoffullnesstorunalongyournerves,thenervesbegintoglow.Again,thisdoesn’tfiteasilyintowords,forit’snotavisibleglow.Butthere’safeelingofglow-likeenergyfillingthenerves,radiatingoutfromthem,radiatingoutofthebloodvessels.Youtrytobreatheinsuchawaythatmaintainsthatsenseofradiance.Thebodythenfeelsalotmorecomfortable,thebloodcanflowfreelythroughallthedifferentpartsofthebody.Itfeelsreallygood.

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Sotrytorelatethattowhatyou’redoingrightnowandseeifyougetresults.Ifyoudon’t,tryexperimentingalittlebitonyourowntoseewhichwayofbreathingreallydoesfeelgoodinthebody.Whenyoudothis,itsetsuptheissueofpleasureandpain,causeandeffect,rightfromthestart.

That’swhattheBuddha’steachingsareallabout:Whydowesufferfrompain?Howcanweusethepleasureofaconcentratedmindtoleadustoevengreatereaseandwellbeing?Oftenit’sbestnottoanalyzetheissuetoomuchinadvance.Youcanreadthebooksonjhanaorvipassana,andthentrytoimposethewordsonyourexperience.Andofcourseyourunderstandingofthewordscomesfromwhere?Itcomesfromignorance.Sothattakesyouawayfromyourdirectexperience,awayfromthisveryprivatematterofwhythemindiscausingitselfsuffering,howyourintentionsarecausingsuffering.

Soinstead,trytoapproachthemeditationfromastandpointthat’smorefamiliar:Howdoyoufeelrightnow?Whichwaysofthinkingaboutthebreath,whichwaysoflettingthebodybreathe,leadtopainandasenseofconstriction?Whichonesleadtoagreatersenseofopennessandease?Startfromyourimmediateexperienceandbranchoutfromthere.

That’sthewayAjaanFuangusedtoteachmeditation.He’dhavepeoplegetintouchwiththeirbreath.He’duseafewanalogiesandsimiles,andthenhe’dlistentothewordstheyusedtodescribetheirownexperienceofmeditation,whenthebreathfelt“sticky,”whenitfelt“solid”or“dense,”whenitfelt“full.”Andthenhe’dusetheirvocabularytoteachthemfurther.Forinstance,oneofhisstudentswouldtalkaboutthe“deliciousbreath,”soAjaanFuangwouldstarthisinstructionstothatstudentbysaying,“Getintouchwiththedeliciousbreath.”

Inthisway,themeditationisnotsomethingimposedfromoutside.It’ssomethingthatdevelopsfromyourowninnersensitivity.Thensomewhatafterthefact,afteryou’vehadsomedirectexperiencewithit,youcanreadthebooksandbegintorelatetheirtermstowhatyou’veexperienced.Eventhen,though,it’salwaysbesttotakethosetermsandusethemaspost-itnotes,forasyoudevelopyourinnerexperiencefurther,yourunderstandingoftheinnerterrainisgoingtochange.Youmayhavetomovesomeofthosenotesaround.

Thisisamuchmoretrustworthywayofapproachingthemeditationthantryingtofitthemindintoamoldbasedonyourunderstandingofwhatsomebodyelsehaswrittenorsaid.Ifyoudothat,ittakesyouawayfromyourdirectexperience,fromyourownsensitivity.Andthere’salwaysthatelementofdoubt:Doesthisreallyqualifyaswhatthey’retalkingabout?Whereasifyouapproachitfromtheotherdirection—“IfIdoitthisway,howdoesitfeel?”—youknowbetterthananybodyelsehowitfeels.

Now,yoursensitivitymaynotberefinedenoughtoseesubtlelevelsofstress,

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butthere’snowayyou’regoingtoseethosesubtlelevelsuntilyoudealwiththeblatantonesfirst.Andit’sanaturalmatterthatovertime,asyougetmorefamiliarwiththebreath,morefamiliarwiththewaythebodyfeelsfromtheinside,yourpowersofsensitivityaregoingtodevelop.Youpickupthingsthatyoudidn’tnoticebefore,bothinthebreathandinthewaythemindrelatestothebreath.Thiswayyoukeepthemeditationverydirect.It’syourownprivatematter.

AjaanFuangoncesaidthathedidn’twanthisstudentsdiscussingtheirmeditationwithanybodyelseasidefromhim.Whenyoutalktootherpeople,theyhavetheirideas,theyhavetheirpreconceivednotions.Maybetheyknowsomethingaboutmeditation,maybethey’reverywise,butthatinitselfisaquestionablething.Youdon’tknowhowexperiencedtheyare,howmuchtheyreallyknow.Secondly,youmaystarttakingtheirwordsandtryingtofitthemonyourownexperience.Ifyoudon’thaveenoughinnerexperience,it’sveryeasytogetmessedup.Evenwhentheysimplyaskyouaquestion,thewaytheyframethequestionalreadyembodiesacertainviewpoint.Andthatviewpointmaybequestionable.

Sokeepyourmeditationaprivateaffair.Afterall,thesufferingyou’recausingyourselfisaprivateaffair,somethingnobodyelsecansee.Evenwhenwelivetogetherdayinanddayout,eachofusismakingalotofdecisionsthatnobodyelseherewillknow.Wemayseesomeoftheoutsideeffects,buttheactualexperienceofsuffering—yoursuffering,yourpain:You’retheonlypersonwhocanfeelit.Andyou’retheonlypersonwhocanknowwhichlittledecisionsyoumakefrommomenttomomenttomoment.That’swhatyouwanttolearnhowtoobserve.

Sotrytodevelopyourinnersensitivityasmuchasyoucan,sothatyoucanmakesureyourdecisionsaregoingintherightdirection.Theintentionalelementhereistotrytominimizesufferingasmuchaspossible.

Thisiswhybreathmeditationrelatesdirectlytothesublimeattitudeswechanteveryevening.Thisisyourfrontrowseatonthequestionofhowtobringaboutmorehappiness.“Mayalllivingbeingsbehappy”:Alllivingbeingsareoutthere,butyou’reoneofthem,too,inhere.Thisisthebeingyouhavethemostdirectimpacton.Soifyoulearnhowtobekindtoyourselfinthewayyoubreathe,it’sgoingtobeeasiertobekindtootherpeople.Ifyouseethatthere’ssomestressandsufferinginside,havesomecompassionforyourself.Trytobreatheinaway,trytorelatetothebreathinaway,thatminimizesthatstress.Whenyoulearncompassionforyourselfinsidelikethis,it’saloteasiertofeelcompassionforothersoutside.

Thesamewithempatheticjoyandequanimity:Whenthebreathisgoingwell,appreciateit.Enjoyit.Asfortheuncomfortablethingsinthebreaththat

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youcan’tchange,you’vejustgottowatchthemforawhile.Thewordforequanimity—upekkha—actuallyrelatestothatqualityofjustwatching,lookingon.Inotherwords,youseethatthismaynotyetbethetimetodoanything,butyouneverknowwhenthesituationwillchange,soyoujustkeepwatching,watching,watching,untilyoudetectthings.Andevenherethebreathhelpsalot.Itgivesyouafoundationfromwhichtowatch.

Asyou’restayingwiththebreath,you’reinthepresentmoment.Simplybeingwiththesensationofbreathinghelpspullyououtofalotofyourthoughts,thatongoingcommitteediscussioninthemind.Ifyou’rewiththebreath,you’relikeanoutsideobserveronthecommitteemeeting.You’renotnecessarilypushedaroundbythevoicesinthecommittee.Inthatway,you’reinabetterpositiontosee,“Isthisthetimetoexercisegoodwill?Orisitmorethetimetoexerciseequanimity,compassion,orempatheticjoy?”

Sothesetwotypesofmeditation—themeditationthatdevelopsthesublimeattitudesandthemeditationonthebreath—reallycometogetherlikethis.Thebreathgivesyoupracticeintheproperattitudesandputsyouinapositionwhereyoucanseewhichofthesefourattitudesisappropriateatanyonetime,alwaystakingyourinnerexperienceofstress—somethingyou’remostintimatelyrelatedto—asyourtouchstone.Thatway,yourknowledgeisnotjustwords.There’sadirectexperienceunderlyingitall.Asyourskillisbeingdeveloped,you’regrowingmoresensitivetowhatthatexperienceis,andmorehonestwithyourselfaboutwhereyou’restillcausingyourselfstress.

Yourexperienceofstressisyouronlyproofofwhetherthemeditationisworking,andeventhenit’sreliableonlyifyou’rehonestwithyourself.Youmaywanttolookforanoutsideauthoritytoverifythingsforyou,butthatleadstothequestionofwhooutthereisawakened,whoisnot.Youmayhavesomeideas,youmayhavesomeintuitions,butyoucan’treallyproveanythingaboutwhat’sgoingonoutside.Youronlyrealproofiswhatliesinside.Anduntilyoumaketheinnerproofasclearandashonestaspossible,you’llhavenoproofaboutanythingatall.

Sothisinnersensitivity,somethingtotallyprivatetoyou,iswhatyou’retryingtodevelophere.That’swhereyoustart;that’swhathelpskeepyouonthepath.

Andofcourse,thissensitivitydoesn’tnecessarilyhavetobehereonlywhileyou’resittingandmeditating.Trytokeepintouchthroughoutthedaywithyourinnerexperienceofwhatyou’redoingandwhatstressisorisnotarisingasaresultofwhatyou’redoing,thelittlechoicesyoumakeinside.Trytocarrythatawarenessaroundasmuchasyoucan,inallyouractivities.Makethatyourfirstpriority.Whenyouact,actfromthatpoint.Whenyouspeak,speakfromthatpoint.Whenyouthink,thinkfromthatpoint.

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Inthatwaythemeditationbecomestimeless.AjaanFuangoncemadethecommentthatourlivesareoftenchoppedupintolittletimes:timetoeat,timetotalk,timetogohere,gothere,dothis,dothat.Insteadofhavingmoretimewhenlifehasmoretimeslikethis,everythinggetschoppedupintolittletinypiecesandbecomesless.Butwhenyoumakethisinnersensitivityascontinuousaspossible—youbreathein,letthebodybreatheoutifitwantsto,butyoudon’thavetoforcethebreathout;breatheinagain,breatheinagain—thatinnersenseofwellbeingcangrow.Thenasyoucarryitthroughtheday,itbecomessolid.Itmaytaketimetofocusonit,timetogetasenseofwhathelpsit,whatdoesn’thelpit.Butthesenseofinnerrefreshmentthatcomes:Youwantthattobeascontinuousaspossible.Themorecontinuousitis,themorestrengthitdevelops.Themoreresilientitbecomes,themoreyoucanrelyonit,eveninverydifficultsituations.Thisinvolvesunlearningsomeoldhabits.Societyoftenteachesustogiveallourattentiontothingsoutside.Whathappensofcourseisthatwelosetouchwithourowninnersensitivity.Webecomestrangerstoourselves.

Soreintroduceyourselftothisinnersensitivity.Openupthisareaofyourawareness,andbeassensitivetoitaspossible.Inthatwaythemeditationwillgrowinanorganicway—notfromwordsimposedoutside,orideasimposedfromhowyouunderstandthewordsoutside,butfromadirectexperienceofwhat’sactuallygoingoninside.Whatworksandwhatdoesn’twork,what’sskillful,what’snot,wherethere’sstress,wherethereisnostress:Thesearethequestionsthatonlyyoucanobserveandonlyyoucanknow.Andtheycanbeansweredonlybyaveryhonestsensitivitythat’salwayswillingtolearnmore.

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OnePoint,TwoPoints,ManyPointsAugust18,2007

AjaanLeesometimestalksaboutnotbeingawareofthebreathinthewholebody.Hesometimesrecommendsfocusingononespotandjuststayingrightthere.Somepeople,hesays,findittoodistractingtodealwiththebreathsensationsinthedifferentpartsofthebody.Asyou’rethinkingaboutyourhand,yourarm,oryourleg,otherthoughtsrelatedtohands,arms,andlegsmightsneakinandcarryyouoffsomeplaceelse.

Hecomparesthistostartinganorchard.Ifyouplantyourwholeorchardallatonce,usingallyourresources,youmayfindthatyou’veoverextendedyourself.You’refacedwithadroughtforseveraldays,thetreesalldie,andyouendupwithnothing.Incaseslikethat,it’ssmartertostartoutwithonelittleareaandtofocusonplantingjustthat,caringforthat.Sayyouplantamangotree.Youcareforitforacoupleyears,andthenwhentheygivetheirfirstcropofmangoes,youcollecttheseedsandplantthem.Thesamewiththesecondcrop.Thatwayyougraduallyenlargeyourorcharduntilyoufillyourwholeplotofland.

Soifyoufindthatfocusingonthebreathhereandthereinthebeginningofthemeditationgetsyoudistracted,justfocusdownononespotandstayrightthere.Tellyourself:You’renotgoinganywhereelse.Youmaywanttousethewordbuddhotohelpkeepthingsundercontrol.Butjustuseonespotinthebody:Itmightberightbetweenyoureyes,themiddleoftheforehead,whereveryoufeelisclosesttothecenterofyourawarenessinthebody.Youstarerightdown,rightthere.

Theonewarningisthatyounottightenuparoundthatspot.Thinkoftheareaasbeingopenandfreeflowing.Inotherwords,thebloodcanflowin,thebloodcanflowout.Energyflowsin,energyflowsout,butyouarenotmoving.You’regoingtostayrighthere.Nomatterwhathappens,you’regoingtostayrightinthisonelittlespot.Thatcangatherthemindtogetherandkeepitthere.You’renottryingtotakecareoftoomanythingsatonce.

Otherpeoplefindthatonespotisnotenough.Inthatcase,youmightwanttotrytwospots.TherewasanoldschoolteacherIknewwhohadcometomeditationlateinlife.Aftersheretired,shewenttostayatWatAsokaram.Shefoundthattheeasiestwaytogetherminddown—shetoldmeonce,wellbeforeIwasordained—wastofocusontwospots:onerightbetweentheeyes,theotheratthebaseofthespine.She’dtrytokeepbothspotsgoingatonce.Inher

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case,shesaid,itwaslikeconnectingthetwopolesofabattery.Assoonasthetwopoleswereconnected,thingslitupinside.Thatenabledhertogetthemindintoconcentrationreallyquickly.

Whatallthisshowsisthatconcentrationisanindividualmatter.Differentpeoplefindthattheirmindssettledownindifferentways.Andthere’sroominthepracticeofconcentrationforyoutoexperimentandseewhatworksforyou.There’snooneidealmethodthat’sgoingtosuiteverybody,andthewholepurposeoftheconcentrationisforthemindtosettledownwithsomethingitlikes,somethingitfindsinteresting.

Theiddhipada,orbasesforsuccess,basicallysaythatconcentrationwillsucceedbystressingoneoffourdifferentqualities.Forsomepeople,it’sfiredbydesire.Forothers,persistence,theenergyofstick-to-it-ividness.Otherpeoplefindthatconcentrationworksbestwhenit’sbasedonthequalityofintent,whenyoudiveinandgiveityourentireattention.Otherpeoplefindthatanalysisworks.It’sbyanalyzingthebreath,bymakingitinteresting—andfindingthatitreallyisinteresting,thewaythebreathenergyflowsinthebody,howitcanbeverydifferentfromwhatyoumightexpect,byplayingwithit,byexperimentingwithit—thatyoufindyourselfabsorbedinthepresent.Notbecauseyou’reforcingyourselftobethere,butsimplybecauseyougetinterested,justasyoucangetabsorbed,say,inpaintingapicture.

AsachildIusedtofindthatdrawingwouldhavemeabsorbedforhours.I’dbeworkingonadrawingandI’dhavenosenseofthepassageoftime.It’dbetimefordinnerbeforeIknewit.Andthesamecanworkinyourmeditationasyoulearntoanalyzethebreath.Youpullyourselfintothepresentmomentnotwithanyforce,butsimplythroughthepowerofyourcuriosity.

Somepeople,though,findthatanalyzingthingslikethisgetsthemdistracted:Youstartthinkingaboutthebreath,andthenyoustartthinkingaboutyourstomach,andthenaboutthedoctorwholookedafteryourstomach,andallofasuddenyoufindyourselfthirtymilesaway.Inthatcaseyourmeditationmaysucceedbasedeitheronthedesiretostayhere,ortheefforttostayfocusedonjustonespot,orbeingintentononespot,orontwospots,whateveryoufindworks.

Sothere’sroomforexperimentation;there’sroomforyoutolearnwhatworksforyou.Keepthisinmindasyoupractice.Sometimesyou’vegottouseyouringenuity.AsAjaanFuangoncenoted,alltheelementsinreallywell-balancedconcentrationarethereinthesevenstepsinAjaanLee’sinstructions.Theproblemissimplythatdifferentpeoplewillfinddifferentstepstobetheonesthatreallypullthemin.Oncethey’vebeenpulledinbyoneofthesteps,they’vegottobalanceouttheotherones.

AjaanLeetalksaboutfindingyouronespotinthebodyandstayingfocused

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there,butsomepeoplemissthisstepbecauseitcomesafterthestepsthattellyoutoexplorethebreaththroughoutthebody.Butthestepsdon’thavetobedoneinsequentialorder.Thinkofthemasdifferentcomponentfactorsofconcentration.Youmayhavetostartoutwithjusttheonespot.Oncethat’sestablished,youcandeveloptheothercomponents.Inotherwords,youstayfocusedinyouronespotandthenseehowit’srelatedtothearearightaroundit.Thenradiatingoutfromthere,youlookattheareasrightaroundthat,untilyou’vegotthewholebodyinyourframeofawareness,eventhoughyou’restillreallystaringdownontheonespot.Youcan’thelpbutbeawareofthebody.Inotherwords,youdon’ttotallyblankouttherestofthebody.Afterall,thepurposeofconcentrationistobeawareallaroundasabasisfordiscernment.Discernmentcanariseonlywhenyou’reawareallaround.Ifyourconcentrationisthesortthatblocksthingsout,it’snotgoingtobeagoodbasisfordiscernment.Youwon’tseeunexpectedconnections.You’llhavehugeblindspotsinyourrangeofawarenesswhereallkindsofthingscanhide.

Soonewaytostartistogorightforonespotandthengraduallyexpandfromthere.Butifyoufindthattooconfining,ifthemindrebelsagainstbeingforcedintoonespot,youcanhaveitrangearoundyourbody.Noticehowthebreathfeelsinthetoes,howitfeelsinthefingers,howitfeelsinthearmsandtheback,howyourpostureeffectsthebreath,howyourbreatheffectstheposture.Inotherwords,usethemeditationasanopportunitytoexplore.

Thisisoneofthegoodthingsaboutthebreathasafocalpointformeditation.Youcanuseitbothasanobjecttostareatandasanobjecttoanalyze.Ifyoufindthatthemindneedsmoretranquilitybeforeit’sgoingtogetanywhere,okay,youcanjustsettledownandbevery,verystill.It’salmostlikeyou’renotevenwatchingthebreath.You’remorefocusedonthedirectioninwhichyourawarenessisbeamed.You’repreoccupiedwithjustkeepingthebeamsteady.Theonedangeryouhavetowatchoutforthere,ofcourse,isthatyoumightclampdownonthebloodcirculationinthatspot.Sowatchoutforthat.Allowthingstocomeinandgoout,butyoustayatthatonespotasconsistentlyaspossible.

Butasfortheconnectionsyoucanseewhenyouusethebreathasanobjectfordiscernment,they’reinfinite.Weweretalkingearlierthismorningaboutnameandformandhowtheyplayaroleinthearisingofsuffering.Well,theyalsoplayaroleinthepathleadingtotheendofsuffering.You’vegotform,whichistheformofthebody,thefourgreatelements,andthebreathisthemostprominentelement.You’vegotperception:whateverperceptionsyouhaveofthebreath,whateverwaysyouhaveofconceivingthebreath.That’saneffectivewayofgettingthemindtosettledown:simplybyholdingthatperceptioninmind.Youpayattention,whichisanotherelementofform.You’vegottheintentionto

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stay.Andthenyou’vegotthefeelingthatariseswhenyoutrytocreateafeelingofease.Inotherwords,insteadofallowingthesethingstohappenwilly-nilly,youtrytobringasmuchawarenessandclaritytohowtheyfunctioninbringingthemindtostillness.

Sotheseelements—whichiflefttotheirowndevicesbasedonignorancewouldleadtosuffering:You’renowplayingwiththem,allthewhilebeingveryawareofhowtheyinteract.Thisisoneofthebestwaysoflearningtheirinteractions:byplayingwiththem.Youadjustyourattentionoryourintentionandseewhathappenstothefeeling.Youchangeyourperception,andseewhateffectithasonthemind.

Whatwe’redoingistotakethebasiccausesofsufferingandtobringasmuchawarenesstothemaspossible—specificallyawarenessintheformofthefournobletruths:Whereistherestress,whatareyoudoingthat’scausingstress,andwhatcanyouchangetomakethestressgoaway?Youstartwithblatantlevelsofstressrelatedtohowyou’resittingherebreathing,tryingtogetthemindtosettledown.Andthenfromthere,yougrowsensitivetolevelsthataremoreandmoresubtle.

You’rehererightwherealltheactionis.It’ssimplyamatterforyouindividuallytofigureoutexactlywhereyoucangetyourfirsthandleontheseissues.Establishthatasyourbeachhead,andthenfromthereyourunderstandingwillbegintospreadout.Therewillcometimesinthemeditationwhenyoubegintothinkthatjustbeingverystillrighthereiskindofstupid.Nothingisgoingtohappen.Andyouwonderwhatelseistheretodonext.Well,askyourself:Whosaysthatit’sstupid?Whydoyouneedtopushthe“what’snext”?Thoseareperceptionsrightthere.Rightthereyou’vegotsomeissuesyoucanworkthrough.

Everythingyouneedtoknowforthepurposeofputtinganendtosufferingisrighthere.Justbringalotofalertnesstoit.Alotofmindfulnesstoit.Andnoticewhatworksforyouingettingthemindtosettledown.That’showinsightarises,byseeingwhatworks.That’sthewaytheBuddhatestedallofhisinsights:Didtheywork?Inotherwords,hewaslookingforpragmatictruth,theknowledgethatwouldmakeadifference.Asfortruthsthatwouldn’tmakeadifference,hejustputthemaside.Hewasverysingle-mindedinhisquest.Whateverwasnecessaryforputtinganendtosuffering,hefocusedonthat.Whateverwasn’tnecessary,hemightknowitbuthedidn’tletitclutteruphismind.

AshesaidindescribinghisAwakening,helearnedtheequivalentoftheleavesoftheforest.Whathebroughtouttoteach—intermsoffocusingontheissueofsuffering,itscause,itsend,andthepathtoitsend:That’sjustlikeahandfulofleaves.Butit’spreciselythehandfulyouneed.Ifyouweretomakea

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comparisonwithmedicine,therecanbelotsofmedicineintheforest,butjustthisonehandfuliswhatyouneedforyourspecificdisease.Asfortheotherleaves,ifthey’renothelpfulforyourdisease,whybotherwiththemrightnow?Themindhasthisdiseaseofignorance,craving,greed,angeranddelusion.Andifwedon’ttakecareofit,it’sgoingtofester,goingtocausealotofsufferingforalongtimetocome.Sofocusontheleavesthatwillcureit.Asfortheotherleavesintheforest,youcanpayattentiontothemafteryou’vegotthisspecificdiseasecured.

Soeverythingyouneedtoknowisrighthere.It’ssimplyamatterofpayingattention.Seewhichperceptionswork,whichperceptionsdon’twork,whichwaysofpayingattentionwork,andwhichonesdon’t,whichintentionswork,andwhichdon’t.Justbyexploringtheseissues,youcanlearnanawfullotaboutthemind—andmakeabigchangeinthemindaswell.

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TheStairwayUpApril28,2004

Once,soonafterIhadfirstmetAjaanFuang,Ihadadream.InthedreamIwasvisitingAjaanLee’smonastery.Ihadneverbeenthere,butinthedreamtheyhadabigmuseumseveralstorieshigh.Ihadthechoicetoclimbthestairwayortoclimbaladderuponthesideofthebuilding,goingstraighttothetopfloor,andIchosetheladder.Iwantedtogostraightuptothetop.ButasIwasclimbing,theladderfelldown.FortunatelyIwascaught.Theproblemwasthattheladderwasn’tleaningagainstanythingsolid.AttheendofthedreamIfoundmyselfatthedooragain,havingtocontemplategoingupthestairway.That’swhenIwokeup.

Andthat’sprettymuchastoryofhowmypracticestarted:AlotofthingshappenedveryquicklythosefirstcoupleofweekswithAjaanFuangbutthentheyallunraveled,andIhadtostartbackatthebeginning,stepbystepbystep.Thiscansometimesbediscouraging.Ithappenstoallmeditators.Sometimesbyflukewehappentohitsomethingveryadvanced—oratleastitseemstobeveryadvanced—inthemeditationandthenitallunravelsrightbeforeoureyes.Atfirstitcanbeencouraging,butultimatelyitturnsdiscouragingasweseethedefilementswe’restilllivingwithinourminds—thatthosequick,flashyexperiencesdidn’tactuallymakemuchofanimpact.

Thefollow-upworkseemsalotlessglamorous,andalotofpeoplegiveuprightthere.Butit’simportantthatyoudon’tgiveupandthatyoudon’tlookdownonthesituationwhereyouare.Don’tgetdiscouraged,becausewhereveryougo,thosearetheissuesyouhavetodealwith,that’sthesituationyouhavetoaddress.Ifyoudon’tdealwithitnow,youhavetocomebacktothatsamesituationalloveragain,andsometimesitgetsworse.Sotheproperattitudeisthatwhateverissuesariseinthemeditation,thosearetheonesyouhavetodealwith.Don’tcomparethemwithwhereyou’vebeenbeforeinthemeditation,orwiththeissuesyou’dliketobedealingwithnow,orwhereyouwantthemeditationtogo.

Mostofuswouldliketobemagicallybeameduptoahigherlevelofconcentrationorahigherlevelofinsight.Butit’softenthecasethatourrefusaltolookatthesituationinourmindsrightnowiswhat’spreventingconcentrationandinsightfromarising.Solookatwhatyou’vegot.Lookatwhereyouare.Don’tpassjudgmentastowhethertheproblemyou’refacingiselementaryoradvanced.It’stheproblemyou’refacing.It’stheproblemthathas

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tobedealtwith.Bringallyourpowersofattentiontobearrightthere.Andbegladthatyou’vegottheopportunitytopractice.Don’tviewitas

drudgery.Alotofpeopleareinsituationswheretheyhavenoinclination,havenoideawhatthepracticeisabout.Ortheymayhaveanideaandtheinclinationbuttheydon’thavetheopportunity.Herewehavetheopportunity.We’vegottheinclination.Wehavesomeideaofwhattheproblemisallabout.Theseopportunitiesareraretofind.

Sotheteachingonacceptancemeansacceptingwhereyouare.Itdoesn’tmeanthatyouacceptthatyou’regoingtostaythereforever.Yousimplyacceptthatthisisthesituationyou’refacingrightnow.Whetherit’ssomethingyoulikeornot,whetheryoufindyourselfattractedtoitornot,that’snottheissue.Theissueis:Areyouwillingtoworkwithwhatyou’vegot?

Thatwillingnessisanimportantelementinalllevelsofpractice.Itstartswithourwillingnesstohelpotherpeople,andgoesonwithourwillingnesstopracticetheprecepts.Thisvolunteerspiritisanimportantpartoftrainingthemind.That’swhatit’sallabout:realizingthatyou’vegottoputenergyintoitifyou’regoingtogetanythingoutofit.Whenyou’rewillingtotakethatfirststep,makethatfirstgiftofyourenergy,that’swherethepracticestartstogrow.Withoutthatattitude,itdoesn’tgoanywhere.Allwecanthinkofiswhatwe’dliketogetoutofthemeditation,butbeforeyoucangetanythingyouhavetogive.

Asforgenerosity,sometimespeoplelookatwhatthey’vegotandthey’dliketobeabletogivemuchmore.They’dliketomakeamoreimpressiveoffering,buttheirmeansarelimited.Sotheyhavetocontentthemselveswithgivinglimitedgiftstobeginwith,butthemomentumbuildsonthat.

Sometimesthelittlegiftsbringthegreatestreward.AjaanFuanglikedtotellthestoryofamanandhiswifewhohadonlyoneupperclothbetweenthem.Theyeachhadaclothtocoverthelowerpartsoftheirbodies,butonlyoneclothbetweenthemtocovertheupperpartsoftheirbodies.ThatwasbackinthedaysinIndiawhenyoudidn’tgooutofyourhouseunlessyouhadtwopiecesofclotharoundyou:onewrappedaroundyourwaist,theotheroveryourshoulders.Becausetheyonlyhadoneupperclothbetweenthem,they’dhavetoleavethehouseatseparatetimes.Ifonewasgoingout,theotherhadtostayathome.Theywerethatpoor.

OnenighttheyheardthattheBuddhawasgoingtobegivingatalk,sotheyagreedthatthehusbandshouldbetheonetogo.Thetalkwasbasicallyontherewardsofgenerosity.Thehusbandkeptsittingtherethinking,“ThisiswhyI’msopoor.Ihaven’tbeengenerous.WhathaveIgottogive?Nothing.AllIhaveisthisonecloth,andifIgivethisIwon’tbeabletogoanywhere.ButifIdon’tgivethis,whatcanIgive?Iwon’tbeabletogiveanythingatall.”Sohebattledback

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andforth,backandforth,backandforthinhismindforhours,andtheBuddha,notingwhatwasgoingon,justkeptontalkingandtalkingongenerosity.ItwasoriginallysupposedtobeashortDhammatalk,butitwentonandonandonuntilmidnight.Thekingwasintheaudience,lotsofpeoplewereintheaudience,andtheywerewonderingwhytheDhammatalkwasgoingonforsolong.

Finallyaroundmidnightthemanstoodupshouting,“Victory!Victory!”Hehadovercomehisstinginess.HewasgoingtogivetheclothtotheBuddha,sohewentdownandgavethecloth.Peopleintheaudiencewonderedwhothiswas,andwhyhewasshouting“Victory.”Whentheylearnedofhispoverty,theywereveryimpressed.Thekingsaid,“Okay,I’llgivehimanotherclothandotherthingsinaddition”—aclothandahorseandanelephant,allkindsofstuff.Oneofeach.

Andbecausethemanwasonaroll,agenerosityroll,hegaveallthosethingstotheBuddha,too.Sothekinguppedtheante—gavehimtwoofeach.Themangaveallofthat.Thekingkeptdoubling:four,eight,finallysixteen.Atthatpointthemandecidedtokeepeightofeachofthesethings—eightpiecesofgold,eightpiecesofsilver,eightpiecesofcloth,eighthorses,eightelephants.HegavetheothereighttotheBuddhaandwenthomewithhisremainingeight.Thelessonofthestoryisthatasmallgiftbyapersonoflittlemeanstranslatesintoalotmoreintermsofitsrewardsthanalargegiftfromsomeoneoflargemeans,becausethefirstgiftrequiresmoreofasacrifice.

Thesameprincipleappliesinthemeditation.Whenthingsaren’tgoingwell,youhavetomakeasacrificeofyourpride,asacrificeofyourlikesanddislikes,andgetdowntodealingwithwhat’sactuallyhappeninginthemind.Onlywhenyou’reabletomakethatsacrificecantherewardscome.Inthebeginningtheymaynotbeallthatimpressive.Youmaynotgetapieceofgold,apieceofsilver,anelephantorwhatever,butyoudomakeastep,youseeaslightchangeinthemind.That’smuchbetterthanjustsittingaroundbeingdiscouraged.

Sowhatevertheissuesyou’refacinginyourmeditation,becontenttodealwiththem,becausethosearetherealissues,thegenuineissuesyou’vegottoface.Theymaynotstackupagainstthethingsyou’vereadaboutorthethingsyou’veexperiencedinthepast,butalittlesolidprogressismuchmorevaluablethanallthequickandflashyspecialeffectsoutthereintheworld.

AjaanFuangsometimeshadstudentswhowouldcometositandmeditatewithhimforthefirsttimeandgainvisionsoftheirpastlivesorofheavenlybeings.Someofhisolderstudentsfeltjealousanddiscouragedbythat.Herethey’dbeensittingandmeditatingformonthswithnothingspecialhappening,andthispersoncomesinandhasallkindsofinterestingthingsgoingonallatonce.Itoftenhappened,though,thatthequickandflashystudentsdidn’tlast

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verylong.Whenthevisionsstopped,whentherewasnomoreentertainment,theyleft.It’sthesteadyprogressthatmakesallthedifference,thatturnsouttobethewinnerintheend.

Sosacrificewhateverattitudesgetinthewayoflookingattheissuesstaringyourightintheface,becausethosearethegenuinearticle.They’rerighthere.They’renotabstractions.WecansitaroundandthinkaboutDhammaabstractionsfromdawntoduskanddusktodawn,buttheproblemsinthemindaren’tcomposedofabstractions.They’renotcomposedofmemories.They’recomposedofmovementsinthemindrightnow.Lookatwhatthemindisdoing,howitmoves.Canyouchangethewayitmoves?

You’vegottopokearoundinwhat’sactuallygoingoninyourmindtoseewhichpartsofthepresentaremadeofelasticandwhichpartsaremadeofsteel—inotherwords,thethingsyoucanchangeandthethingsyoucan’t.Therewillbedrudgeryandtherewillbemistakes,butthesearethethingsyoulearnfrom.Thisisthekindofknowledgethatreallymakesadifferenceinthemind,becausethisishowyoudevelopyoursensitivity,howyougetasenseofhowtobalanceexcessivedesirewithlackofdesire,howtobalanceexcessiveeffortwithlackofeffort,andalltheotherbalancingactsthatneedtobedoneinthemeditation.Youlearnfromfallingdownandpickingyourselfupagain.Andyoudothisnotbythinkingabouttheidealofbalance,butbygaininganintuitivefeelforitbypokingatthis,pokingatthat,leaningthisway,leaningthat.Whatevertheattitudethat’scomingupinthemind—thediscouragement,thefrustration,theirritation,whatever—youpokeatit.Youdon’tnecessarilyhavetobelieveit.

Andwhateverpositiveattitudescomeupinthemind,nomatterhowsmalltheymightseem,thosearewhatyou’vegottoworkwith.Afterall,redwoodtreescomefromtinyseeds.Ifyousteponthem,theyneverhaveachancetogrow.Butifyoulookatthemcarefully,youcanrecognizethem,youcanseethatthey’redifferentfromweedseeds.Thatgivesyouanideaofwhatyou’vegottoencourageandwhatyou’vegottodiscourageinthemind,whatyou’vegottocultivateandwhatyou’vegottocutout,uproot.

Sogardeninglikethismaynotbeglamorousworkanditmaynotbeflashy,butthisishowallgenuineworkisdoneinthisworld.Thisishowthingscometoblossom.Youpokearoundbitbybitbybit,payingcarefulattention,makingmistakesandlearningfromthem.That’sthesortofworkthatgetssolidresults,resultsthatbuildonagoodsolidfoundation,whereyoutakethestairwayanditdoesultimatelygetyouuptothetopfloor—withnodangerofcrashingdown.

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ConceitJanuary19,2007

Conceitisoneofthosequalitiesweallhave—andit’saslipperyfriend.Therearetimeswhenit’suseful,asinthatpassagewhereAnandateachesanunthatwepracticetoovercomeconceitandyetwehavetouseconceitinthepractice.Theexamplehegivesisthatwhenyouhearofsomeonewhohasputanendtosuffering,hasmadeitallthewaytothegoal,youcanreflect,“Thatpersonisahumanbeing;I’mahumanbeing.Thatpersoncandoit;socanI.”Tothatextent,youneedconceitinthepractice.Ifyoubelievethatyoucan’tdothepractice,orifitseemswaybeyondyou,youendupgivingup,yousetyoursightslow.Andasweallknow,youneverhithigherthanyouaim.Sotothatextent,conceitishelpful.

Butithasitsfangs.AjaanMahaBoowacallsitthe“fangsofignorance”whenyouhavetheconceitthat,“Well,thisisgoingtobeeasy,”andyougetcareless,complacent.Andconceithasanothersideaswell.TheBuddhatalksaboutcomparingyourselftootherpeople:thinkingthatyou’rebetterthantheyare,orequaltothem,orworsethantheyare.Allofthesecomparisonscountasconceit.Inotherwords,theidea“Iamthis,”“Iamthat”getsbroughtintoeveryissue,andthisiswhereitgrowsfangs:“I’mreallygoodateverything,thereforeI’mgoingtobegoodatthis,”andyougetcareless.Oryoumaythink,“I’mnotuptothis.Thisisbeyondme,”andyougiveup.Youmakethepracticeharderthanithastobe.Soit’safineline,realizingwhereconceitisgoingtobehelpfulandwhereit’sgoingtobite.

First,there’stheissueofconfidence.Ontheonehand,it’simportanttorealizethatthispathyou’reonisahardpathtofollow,soyoucan’tgoonthecomplacentassumptionthat,“Thisisgoingtobeeasyforme.”Ontheotherhand,youdon’twanttodiscourageyourselfwiththethought,“It’sgoingtobeimpossibleforme.”Theproblemisn’tthepath,orhoweasyorharditis.It’sthemeinthere.That’sthefangs.Sotrytoputthatwordasideasmuchasyoucan.Remindyourselfsimply,“Thisiswhathastobedone.”“Isitgoingtokillyou?”“Well,no.”“Thenyoucandoit.”

That’swhatAjaanFuangsaidtomeonce.Oneevening,afteralongdayofwork,hetoldmetositupallnight.Thiswasveryearlyoninmytimewithhim,andIwasdumbenoughtosay,“Idon’tthinkIcandothat.”Helookedatmeandsaid,“Isitgoingtokillyou?”“Well,no.”“Thenyoucandoit.”Thisdidn’tmeanthatitwasn’tgoingtobehard.Itwashard,butafterall,thisisahard

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practice.Itgoesagainstallourinclinations.Welikeourgreed.Welikeouranger,sometimes.Welikeourdelusions,andyetallthesethingshavetobeputaside,letgoofaswepractice.Butit’swithinhumancapabilitytodothis.Evenifyoudodieinthepractice,it’sagoodwaytodie.It’sbetterthandyingwithouthavingaccomplishedanythingordyingdoingsomethingreallystupid.

Sotrytothinkinthoseterms:Realizethateventhoughit’shard,thisispartofbeingagoodfriendtoyourself.Oneofthedefinitionsofagoodfriendissomeonewhoisabletogivewhat’shardtogive,todowhat’shardtodo,toendurewhat’shardtoendure.Ifyoumeetfriendslikethat,associatewiththem.Valuethem.Treasurethem.Thesearethepeopleyoureallywantasyourfriends.Andyouwanttobeabletomakeyourselfyourownbestfriendinjustthesameway.

Askyourself,“What’shardforyoutogive,andyetsomethingthat’sactuallyaburdenforyou?”Forgivenessisonething.It’sfunnyhowsometimesmaterialthingsareeasytogive,butforgiveness,whichistotallyfree,canbeveryhard.Justgodownthelistofthepeopleinyourlifewhoyoufindithardtoforgive,andtryit:Forgivethem.Trynottocarryagrudgeandyou’llfindthatthat’sareallygoodgifttogivetoyourself.

Dowhatishardtodo.Meditatelongerthanyoumightwantto.Dowalkingmeditationlongerthanyoumightwantto.Putmoreeffortintothepracticethanyouwantto,andyou’llfindthatyoubenefit.Thistiesinwithenduringwhat’shardtoendure.Painishardtoendure.Otherpeople’sdislikeishardtoendure.Well,learntoendureit.It’snotgoingtokillyou.Thisdoesn’tmeanthatyousitthereandgrityouteeththroughthepain.Learntouseyourwisdom.AsAjaanChahoncesaid,ifyoucouldgainAwakeningsimplybyendurance,chickenswouldhaveattainedAwakeningalongtimeago—theycansitforreallylonghours.Youhavetouseyourwisdom.Whensomethingseemsburdensome,whyisitburdensome?Exactlywhatisitplacingaburdenon?Andwhydoyouwanttoidentifywithwhat’sbeingburdened?Canyoulearnnottoidentifywithit?

Agoodwaytolearntheselessonsistoforceyourselfintosituationswhereyou’vegottofacethisdifficultyheadon.Okay,it’sthere,it’saproblem,andtrytouseyouringenuitytogetaroundit.It’swhenyou’recorneredthatyourealizethatyou’vegottofindawayout.Andthatyoucan.

Solearntobeyourownbestfriend.It’snotamatterofbeingpessimisticoroptimistic.It’samatteroflearningtobeheedful.Heedfulnessinvolvesaninterestingcombinationofqualities.Ontheonehand,you’reconfidentthatyouractionsdomakeadifference,soheedfulnessisnotnegativeorpessimistic.Ontheotherhand,yourealizethattherearedangersoutthere,dangersinsideaswell.Therearedifficultiesyou’vegottoworkwith.Yourespectthosedifficultiesbutyoudon’tgetoverwhelmedbythem.Inotherwords,you’vegottodropthe

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elementofconceitfromyourgrasp.Don’tbringyour“self”intowhatyou’redoing.Don’tbring“Icandothisreallyeasily”or“Ican’tdothisatall.”Justputthemasideandseewhatyoucando.Evenifthingsdon’tworkoutwellthefirsttime,try,try,tryagain.Thisishowpeoplegrow.

OneofAjaanFuang’stermsofcriticismwasofsomeonewhowas“goodevenbeforehe’dtriedsomething”—inotherwords,thesortofpersonwho’sgotitallfiguredoutbeforehand.Hedidn’ttrustpeoplelikethat.Atthesametime,though,ifhefoundthatyouweregettingverypessimisticaboutyourabilitytopractice,hedidn’twantyoutostaythere,either.Beingoverlyoptimisticoroverlypessimisticwere,asfarashewasconcerned,reallyunskillfulwaysofapproachingthepath.They’rebothformsofconceit.Admitthatthingsaredifficultbutdowhatyoucan.

Andlearntodevelopyourdiscernment.Watchoutforthosefangsofignorance:the“Iamthis”or“Iamthat”or“I’mnotusedtothis,”“Ican’tstandthis,”“Thisishardforme.”Dropthe“I,”the“me,”andthingsgetaloteasier.

Soeventhoughitmaybehard,youcandoit.Thethingsthatarehardtogive,youcangive.Thethingsthatarehardtodo,youcando.Thethingsthatarehardtoendure,youdiscoveryoucanendure.Itmaynotbeeasythefirsttime.Youmayfindyourselfrunningintoabrickwall,butevenbrickwallscanbebattereddown.Theyhavetheircracks.Therearewaysaroundthem,underthem,overthem,throughthem.Allyouhavetodoisfindwheretheyare.

Solearntheproperuseofconceit:theconfidencethat,yes,youcandothis;otherpeoplecandoit,it’ssomethinghumanbeingshavedone—you’reahumanbeing,youcandoittoo.Onceyou’vegotthatamountofconviction,dropthe“you,”dropthe“me,”the“I,”andthensettowork.Thatrighttheremakesitaloteasier.Andthiswayyoubecomeyourownbestfriend.

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ASenseofAdventureOctober20,2007

Asyouembarkonthepractice—andasyoustaywiththepractice—it’sbesttothinkofitasavoyageofdiscovery.Afterall,theBuddhasaysthatthegoalistoseewhatyou’veneverseenbefore,torealizewhatyou’veneverrealizedbefore,toattainwhatyou’veneverattainedbefore.Soyou’regoingintotheunknown.Thismeansthatyou’regoingtohavetodealwithriskanduncertainty,whichrequireaninterestingmixofattitudes.Ontheonehand,youneedacertainamountofconfidence.Ontheotherhand,youneedhumility.Theconfidenceisconfidenceinyourabilitytodealwithunknownfactorsastheyarise.Thehumilityistherealizationthatyoucan’texpecteverythingtofollowyourpreconceivednotions.Thepathisgoingtostretchyourimaginationandaskmoreoutofyouthanyoumightoriginallybepreparedtogive.SoyouneedtheconfidencethatYes,youcandothisandYes,thisisagoodplacetogo.AndyouneedthehumilitytorealizethatNo,youdon’tknowbeforehandwhatit’sgoingtobelike.Youhavetobewillingtolearn.

Somepeoplewanttohaveallkindsofguaranteesbeforetheyembarkonthistraining,butyoucan’treallyguaranteeanything.Youcanguaranteethatwhenyoureachthegoalit’sgoingtobegood,buthowmuchisthatguaranteeworthforsomeonewhohasn’texperiencedityet?Justonemorethingtotakeintoconsideration.TheBuddha,whenheembarkedonhisquest,hadnoguaranteethatallthesacrificewasgoingtobeworthit,thathewasgoingtofindthedeathless,oreventhathewasgoingtosurvive.Buthehadreachedapointinhislifewhereherealizedthatifhedidn’tatleasttryit,hewouldfeelthathislifehadbeenwasted.Andsoforhimitwasahugeexperiment.Therewasalotofriskandalotofuncertainty.Andyethewaswillingtotaketheriskandtofacetheuncertainty.

Forus,it’snotquitethatdrastic.Wehavepeoplewho’vegonebefore.There’sthequestionofwhetherwecantrustthemandbelievethem,butthenlookatthealternative:alifeliveddevotedtothepursuitofsensualpleasures,tryingtosqueezehappinessoutofthingsthataregoingtodieandthatwe’llhavetoleaveintheend—ifnotbeforetheend.Soattheveryleastyousay,“Well,there’sapossibilityhere.Let’sgiveitatry.”Trytohavethatsenseofadventure.Beopentonewthingsandlearnhowtodealwithuncertainties.

Earliertodayweweretalkingaboutthemapsforthejhanas.Whenyoutrytoapplythemaptoyouractualexperience,it’sgoingtobeuncertainforawhile.

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Youreadthedescriptionofdirectedthoughtandevaluation,raptureandall,andthequestionis:Whatdothosetermscorrespondtoinyouractualexperience?Youmayhavesomeideas,buttheymaybewrong.Isthatgoingtostopyoufrompracticing?Itshouldn’t.Itshouldsimplyalertyoutothefactthatyou’regoingtobedealinginuncertaintiesforawhile.Whenyouplacelabelsonyourexperiences,theyhavetobepost-itnotes,signpoststouseinthemeantimeuntilyougetabettersenseoftheterrain.Thesurestofthesignpostsistheoneforthefourthjhana—whenthein-and-outbreathstopsandstaysstoppedforthedurationofthatstateofmind—butthat’sallthewayinthefourth.Sohowareyougoingtoknowthesignpostsforone,two,andthree?Well,youguessforthetimebeingandyouattachafewnoteshere,afewnotesthere.Andhavetheconfidencethatwhenyoufindsomethingmorecertain,you’regoingtobeinapositiontorearrangethenotesifneedbe.

Thesenseofadventurealsomeansthatyoumayhavesomeanticipationsofwhat’sgoingtoworkandwhatthingsshouldbelikeinthepractice.Butrightanticipationisnotpartofthepath.Sometimesyouranticipationscanpushthingsinthewrongdirection.TheBuddha’sinstructionsareveryprecise,andprettysimple,andpartofusdoesn’tbelieveanythingthatsimplecouldreallywork.Theremustbesomesecret;theremustbesomewayyoucanspeedtheprocessalong.Butsometimesinspeedingalongyouderailyourself.

It’slikesharpeningaknifeonastone.Ifyou’reintoomuchofahurry,youcanruintheblade.Soyousitthereverycarefullyrubbingitagainstthestone,rubbingitagainstthestone,makingsurethatthepressureisevenallalongtheblade.Thenyourealizethatyoumaybeatthisforawhile.Partofthemindsays,“Well,I’dliketohaveitdonefastsoIcangooffanddosomethingelse.”Buttherealsohastobeanotherpartofthemindthatsays,“Ifyoutrytospeeditup,youcouldruinit.Sokeepdoingwhatyou’redoing.”Eventhoughtheresultsdon’tappearasquicklyasyou’dlike,maybetheslowresultsaretheonesthatwillbethemostlasting.Soyouhavetoputyourpreconceivednotionsaside.Don’ttrytoskipoverthesteps.TheBuddhadoesteachasenseofurgency,buthealsoteachespatience.Andyouhavetolearnhowtobalancethetwoandbewillingtolearnnewthings.

ThiseveningIwasreadingastudyguidetosomeofthesuttasthatraisedquestionsaboutdifferentpassagesinthesuttasthatjustdidn’tsoundrighttotheauthor,ordidn’tseemtofitinwithhispreconceivednotions.Butthere’salwaysthequestionofwhetherournotions,ratherthanthepassages,arewrong.There’salotgoingoninthetexts,maybemorethanwerealize.TheBuddhawastalkingtopeopleinadifferenttime,withadifferentrangeofexperiences.Sometimeshewastalkingtopeoplewithextremelyunusualmeditativeexperiences.Inotherwords,maybeheknewwhathewastalkingabout,whyhehadtoaddressthat

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issueinthatparticularway.Maybethetextsareaccuratelyreportingwhathesaid—eventhoughtheydon’tfitintoourpreconceivednotionsofwhatthetextswouldbelikeiftheywerewrittenforamodernAmericanaudience.

SowhatyouareaskedasyoureadtheDhamma—andasyouapproachthepracticeasawhole—istostretchyourimaginationabit.It’snotthecasethattheBuddhawillbeabletoproveeverythingtoyoubeforehand—beforeyou’rewillingtoact—sothatyoucanactwithconfidenceandfullawarenessofwhereyou’regoingtogoandhowyou’regoingtogetthere.Youhavetobewillingtolivewithuncertaintyandtoputquestionmarksagainstalotofyourassumptions.Remindyourselfthatyourassumptionsaretheassumptionsofapersonwithdefilement,theassumptionsofapersonstillsuffering.Perhapsitwouldbeinyourbestinteresttoputthemasideforthetimebeinginsteadofdemandingthateverythingfitintoyourpreconceivednotionsofhowthingsshouldbe.

Andyoushouldbewillingtoembarkonthiswithouta100%guaranteethateverythingisgoingworkoutthewayyouwantitto.Haveaclearsenseoftheprecariousnessofyourownposition,ofwhereyouarerightnow.Wheredoyougetyoursustenance?Wheredoesthemindgainitspleasures?Arethosethingssolidandsecure?Whenyougointotheuncertaintyofthepath,areyouleavinganareaoftruecertaintyandassurednesstogooffintofigmentsofsomeone’simagination?Orareyouleavingtheworldofyourcurrentuncertaintiestotestsomedifferentuncertaintiesthatultimatelypromisesomethingmorecertainthanwhereyou’restayingrightnow?

ThisiswhyoneofthebasicprinciplesinthepracticeispracticingtheDhammainaccordancewiththeDhamma—inotherwords,notinaccordancewithyourpreconceivednotions,notinaccordancewithyourideasofwhatyouwantbeforeyou’regoingtocommityourselftothepractice.InsteadofreshapingtheDhammatofityournotions,maybeyouhavetoreshapeyourselftofittheDhamma.Thereisboundtobeaperiodofdiscomfort,boundtobeasenseoffrustrationwhenthingsarenotquiteworkingoutthewayyouwantedthemto.Butyouneedthematuritytolearnhowtodealwiththat.Thisisnotapathforimmaturepeople.It’sapathforpeoplewhoknowthattheyareinaveryprecariouspositionalready,andthattheirideasandassumptionsareespeciallyprecarious.Buttheideasandpresumptionsofamaterialisticworldview,whichiswhatwewerebroughtupin,offeraverylimitedrangeofhappiness,whereastheDhammaoffersalotmore.It’ssimplyuptoustodecidewhetherwe’rewillingtomakethesacrificesandtaketherisktoseeifthe“more”isareality,ifwhattheBuddhahadtosayistrue.

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OnthePathoftheBreathFebruary11,2008

OncetheBuddhawasextollingtheadvantagesofbreathmeditation,thebenefitsthatcouldbederivedfromkeepingthebreathinmind,andoneofthemonkssaid,“Ialreadydobreathmeditation.”SotheBuddhaaskedhim,“Whatkindofbreathmeditationdoyoudo?”Andthemonkreplied,“Isitbreathing,puttingawayanydesiresforthepastorfuture,andanyirritationinthepresentmoment”—i.e.,developingasenseofequanimityforwhat’sarisingandpassingawayrighthereandnow.Andthatwasit:Thatwashismethod.TheBuddharesponded,“Well,thatisaformofbreathmeditation.Idon’tsaythatit’snot,butthat’snothowyougetthemostbenefitoutofthebreath.”

Soheproceededtoteachbreathmeditationinamuchfullerway.Andit’simportanttolookcarefullyathowtheBuddhataughtbreathmeditation,becauseyoubegintorealizehowproactivehismethodwas.Youalsorealizethatmanyofthestepscontainedinhismethodaremorelikequestions.Hesaid,“Dothis,”butwithoutfullyexplaininghowyoumightgoaboutdoingit,whichmeansthatyouhavetotestandexplore.

Thefirsttwostepsareexercisesforgainingpracticeindiscerningthebreath—discerningwhenit’slong,discerningwhenit’sshort—tohelpsensitizeyoutohowthebreathfeels.Whenyoudothat,youbegintonoticewhichkindofbreathingfeelsbest.Hesimplymentionslongorshort,butthereareotherqualitiesyoucanlookforaswell:deeporshallow,heavyorlight,fastorslow.Inotherwords,youwanttogetintouchwiththephysicalsensationsofthebreath.Whenyoubreathein,wheredoyoufeelthesensationofbreathing?Whenyoubreatheout,wheredoyoufeelit?TheBuddhadoesn’tsaythatyouhavetofocusonanyparticularpoint.Hesimplysays,“Bringmindfulnesstothefore.”Inotherwords,beveryclearaboutwhatyou’rekeepinginmind,whichisthemeaningofmindfulness.Tohaveapurposeinmind,whatyou’replanningtodo,andthenyourabilitytorememberthat:That’smindfulness.Asforactuallywatchingwhat’sgoingon,that’scalledalertness.Youneedbothqualities,butithelpstoknowwhichiswhich.

BecausetheBuddhadoesn’tsaywhereinthebodyyouhavetofocus,youcanaskyourself,whenyoubreathein,whereyouactuallyfeelit.Putasideyourpreconceivednotionsofwhereyoushouldbefeelingit:Wheredoyouactuallyfeelthebreath?Whereisitcomfortable;whereisituncomfortable?Fromthosestepsinlearninghowtosensitizeyourselftothebreathing,theBuddhathen

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movesontoawholeseriesoftrainingsinwhichyouhavetolearnhowtodosomething.Youwillsomethingtohappen.

Thisiswherethebreathmeditationgetsmoreproactive.Thefirsttraining—whichisthethirdstep—istolearnhowtobreatheinandoutsensitivetotheentirebody.Inotherwords,youtrytocreateanexpansivestateofmind.You’reconsciousofthebreathbutyou’realsotryingtobeawareofthebodyasawhole,fromthetopoftheheaddowntothetipsofthetoes.Thequestionis:Howdoyoudothat?Somepeoplefinditveryeasytogostraighttothewholebody.Otherpeoplehavetoworkgraduallyuptoit.Onewayofdoingthatistogothroughthebodysectionbysection,noticinghowthedifferentpartsofthebodyfeelasyoubreathein,howtheyfeelasyoubreatheout.Andtohelpyourselfalong,youmighttrymakingthebreathmorecomfortablewhereveryoufocus.Forexample,asyoufocusonthebackoftheneck,notice:Istheretensionthere?Whenyoubreatheindoyoubuilduptensionthere?Whenyoubreatheoutareyouholdingontotension?Whatcanyoudotorelaxit?

Thisisactuallymovingintothefourthstep,whichistocalmwhat’scalled“bodilyfabrication”:theeffectofbreathonthesensationofthebody.Butyoucancombinethetwosteps.Asyougothroughthebody,workinguptothisfullbodyawareness,youcanalsolearnhowtocalmthebreathsothatthesensationofbreathingfeelsgood.Youbegintorealizethatthebreathingisnotjustaprocessthatyoufeelinoneortwopointsinthebody.Theentirebodyisinvolvedinthebreathingprocess,oritcanbeinvolvedinthebreathingprocess.Themoreitbecomesawhole-bodyprocess,themorerefreshingitfeels.

Thismovesontostepsfiveandsix:trainingyourselftobreatheinandoutwithasenseofrefreshment,withasenseofeaseandpleasure.Youbuilduptothesestepsasyoutrytofindwhichrhythmofbreathingisbestforeachpartofthebodyuntilyou’rereadytosettledownatonespot.Thenthinkofyourawarenessspreadingfromthatspottofillthewholebody.Thenyougobackagainandfollowthestrictorderofthesteps,whichis,onceyou’reawareofthewholebody,toallowthesensationsofthebreathingtocalmdown.

Youbegintonoticethatyourideasaboutthebreathwillhaveaneffectonhowcalmitcanget.Youcanperceivethebreathindifferentways.Forinstance,youcanholdinmindtheperceptionthatit’sawhole-bodyprocess.Thinkofthebreathcominginandouteveryporeoftheskin.Andthereisoxygenexchangehappeningattheskin.Themorewideopenyourpores,themoreoxygengetsexchanged.Ifyouthinkoftheskinasbeingwideopen,themusclesoftheribcagecandolesswork.Justmakethemindstillandholdthatperceptioninplace:Thebreathcancomeinandgooutfromanydirectionthroughallthepartsofyourbody,alltheporesofyourskin.Itallconnectsonitsown,withoutyourhavingtomassageitthroughthebody.

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You’llnoticethattherearesubtlesensationsinthebodyasyoubreathein,asyoubreatheout,thatcorrespondtothegrossersensationsofthemovementoftheribcage,themovementofthediaphragm.Allowthosesubtlesensationstoblendtogetherinawaythatfeelsharmonious.Thinkofeverypartofthebodybeingconnected,alltheenergychannelsinthebodybeingconnected,sothatthebreathenergyspreadsthroughtheminstantlyandautomatically,independentlyofthein-and-outbreath,withoutyourhavingtodoanythingtobreatheitinorout.Hereyou’reusingoneoftheaggregates,theaggregateofperception,tohelpcalmthebreathdown.Andyounoticethatitdoesalsoinduceasenseofpiti,whichisusuallytranslatedas“rapture,”althoughinsomecasesit’snotquiteasstrongaswhatwewouldordinarilycall“rapture.”It’smoreasenseofrefreshment.Thebodyfeelsfull,satisfied.It’sasifeverylittlecellinthebodyisgettingtobreathetoitsheart’scontent,andisnotgettingsqueezedbytheothercellsintheprocess.Asenseofeasewillcomealongwiththis.Oncethebodyhasbeenreallyrefreshedinthisway,thingswillbegintocalmdownevenfurther.

ThisiswhereyougetsensitivetowhattheBuddhacallsmentalfabrication:feelingsandperceptions.You’vealreadynoticedthatchangingtheperceptionofhowyoubreathewillhaveaneffectonthebreathingprocessandthefeelingsthatarisefromthebreathingprocess.Italsohasaneffectonthemind.Itcalmsthingsdown.Soyoucancontinueexploringexactlywhichperceptionshelptocalmtheminddownevenfurther.

Whatyou’redoinghereislearningbothcalmandinsightatthesametime.TheBuddhanevertreatsthesetwoqualitiesofmindasdiametricallyopposed.Hepointsoutthattheycandevelopseparately,butideallytheyshouldbeworkingtogether.Asyoucalmthingsdownmindfully,youatthesametimegaininsightintotheworkingsofthemind.Hereyoubegintosee,ontheonehand,theimpactthebreathingcanhaveonthemind.Themoresoothingthebreathbecomes,themorethemindiswillingtosettledowninthepresentandfeelsoothedbyit.Atthesametime,youseetheimpactofthemindonthebreath.Thewayyouperceivethebreathisgoingtochangethewaythebodyactuallybreathes.Yourmentalpictureofthebreath,ofthebreathingprocess,willhaveanimpactonwhichpartsofthebodyactuallygetinvolvedinthebreathingprocess.

Asthingsgrowmoreandmorecalm,theyleadtoapointwhereyoucansitherejustlookingatawareness—theawarenessoftheminditselfasit’swatchingthebreath.Thisisanimportantabilityinthemeditation:learninghowtoobservethemind.It’salmostasiftherearetwominds:themindbeingobservedandtheminddoingtheobserving.Youcanwatchthestateofthemindasitstayswiththebreath.Thenyoubegintonoticethatsometimesit’ssteadyandsometimesit’snot.Sometimesitcanmaintainitsconcentration;sometimesitcan’t.Sometimesitfeelsrefreshedandgladdenedbydoingthemeditation;other

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timesitfeelslikethemeditationismoreofachore,whenyou’rejustgoingthroughthemotions.Youwanttolearnhowtoreadyourmindinthisway.Onceyoucanreadit,youcanthenlearntoprovideitwithwhateveritneeds.

Forinstance,howdoyougladdenthemindwhenit’sfeelingalittlebitdown,alittlebitboredbytheprocess?Whatcanyoudotomakeitmoreinteresting?TheanalogytheBuddhagivesisofanintelligentcookworkinginthepalaceforaprince.Nowtogettobeacookworkingforaprince,youhavetobesensitivetowhattheprincelikes.Theprinceisn’tgoingtocomedowntothekitchenandsay,“Hey,buddy,tomorrowI’dlikefriedchicken,”or“TomorrowI’dliketofu.”Theprincewillsitthereathistableandhe’llreachforthisfoodandnotreachforthatfood,takealotofthisandtakeonlyalittlebitofthat.Soyou’vegottonoticethat.Youhavetopickuponthesignstheprinceissending.Whetherhe’ssendingthemconsciouslyornot,youwanttonoticethem.Andthen,whenyoucanreadhissigns,youcananticipatehiswantseveryday.

AsKingAsokaoncesaidinoneofhisedictsthatifthepeoplewhoworkedforhimweregoingtopleasehim,theyhadtoknowwhathewantedevenbeforeheknew.Youhavetolearnhowtobethatquickatreadingyourownmind.Whatdoesthemindneedrightnow?Whatisitgoingtoneedwiththenextbreath?Sometimesitgetsboredwiththebreath,soyoucangiveitotherthingstothinkabout.Youcandevelopqualitiesofgoodwill,compassion,empatheticjoy,orequanimity.YoucanthinkabouttheBuddha,theDhamma,theSangha.Allofthesearevalidtopicsofmeditation.They’retheretoinspirethemind,togladdentheheart.Youcanthinkaboutthegoodtimesyou’vebeengenerousinthepast,whenyoudidn’treallyhavetosharesomethingbutyoufeltmovedtoshare.Orofthetimesyoucouldhavegottenawaywithharmingsomebodyortakingsomethingawayfromthem,butyoudidn’t.Thinkaboutthosetimes.Theyhelpbringjoytothepractice.Inotherwords,likethecook,youlearnhowtoreadyourmindandthenprovideitwithwhateverfooditneeds.

Thesamewiththeissueofsteadyingthemind:Whenthemindisfeelingkindofwobbly,howdoyougetitfullyandfirmlyfixedhereinthepresentmoment?Youmightwanttogobackandreviewsomeofthestepsinthemeditation:Whichonesareyouforgetting?Haveyouforgottentostaywiththewholebody?Haveyouforgottenhowtogiverisetoasenseofrapture,refreshment?Well,gobackanddothosethings.Oryoumightbeabletochangethewayyouperceivethebreathing.Thinkofthebreathgoingdownintoyourbones.Focusonthebreathingsensationsinyourhandsandfeet.Somepeoplefindthatfocusingononespotatatimeisnotenoughtokeepthemreallytransfixed,sogiveyourselftwospots.

IknewanoldwomaninThailandwhenIwasfirstgettinginvolvedinmeditation.Shewasaretiredschoolteacherandshesaidthatoneofthequickest

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waysofgettingthemindtosettledownandstayreallyfocusedinthepresentmomentwastofocusonthesensationsintheheadandthesensationsatthebaseofthespineatthesametime.Thinkofthoseastwobreathingcenters.Andyoumayfindthattheeffortinvolvedinkeepingtwothingsgoingatonce—thinkingofalineconnectingthetwotomakeitasinglesensation—reallysteadiesthemind,focusesit,getsittosettledownandstaystill.

ThenextsteptheBuddharecommendsislearninghowtoreleasethemind.Herehe’snottalkingabouttheultimaterelease,butsimplyabouthowyourefineyourconcentration.Oneoftheimportantwaysofgaininginsightwhileyou’reintheprocessofdevelopingconcentrationistobeabletonoticethedifferencesamongthevariouslevelsofconcentrationasyougothroughthem.Sometimesyousettledownandyou’restillsortofhoveringaroundthebreathasyoutrytoadjustit.Othertimesyoucanletyourselfsimplydiveintothebreath,tobebathedbythebreathing,withouthavingtoanalyzemuchatall.Whatyou’vedoneisthatyou’vemovedfromusingdirectedthoughtandevaluationtohelpwiththeconcentrationtothepointwhereyoudon’tneedthemanymore.Youcanletthemgo.There’samuchgreatersenseofrefreshmentthatcomes,agreatersenseoffullness,asyou’reonewiththebreathasopposedtohoveringprotectivelyoutside.That’sonewayofreleasingthemind.Thenyoucancomparewhichstateismoreeaseful,whichstatehasmorestress.Andthenagainyoucanprovidethemindwithwhatitneeds.

Onceyou’velearnedthesewaysofdealingwiththebreath,theworkingsofyourmindbecomealotmoretransparent,justasthebreathelementinthebodybecomesmoretransparent.That’swhenyou’rereadytotaketheworkofinsightevendeeper,seeingtheinconstancyofanythingthat’sintended,whetherit’sphysicalormental—anythingthat’sfabricatedinanywayatall,whetherit’sabodilyfabricationoramentalfabrication.Nomatterhoweasefulandrefreshingandstablethemindinconcentrationmaybe,there’sstillaslightinstability,aslightwaveringyoucandetect.Andastheminddevelopsasenseofdispassionforeverythingintentional,itgrowsdisenchanted.It’shadenoughofthis.That’swhenit’sreallyreadytoletgo—i.e.,itlosesinterestinfabricatingthesefabrications,andsotheystop.That’swheneverythinggetsrelinquished,includingthepath.

Thisishowyoucangetgreatbenefit,greatrewardsoutofthepracticeofbreathmeditation.It’snotsimplyameansforcalmingtheminddown.Thebreathitselfbecomesawayofunderstandingtheprocessoffabricationinbothbodyandmind.Anditultimatelyallowsyoutodevelopasenseofdispassion,notbecauseyoucomeintothemeditationwithanegativeattitude,butbecauseyou’velearnedhowtooutgrowtheexercisesthattheBuddhahassetoutforyou.It’slikeachildoutgrowingagame.You’veplayedthegameenoughsothatyou

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knoweverythingthegamehastooffer.You’vemasteredallthechallengesandarereadyforsomethingmore.Sothedispassionhereismorelikethedispassionthathappenswhenyounaturallygrowup,whenyoumature.It’sthedispassionthatcomeswhenyourealizetheremustbesomethingbetter.

Yousometimeshearthatthepointofmeditationistolearnsimplytoacceptthingsastheyareandnottobetoodemandingofwhatyouneedtobehappy.Thatprincipleworksonanoutsidelevel,teachingcontentmentwithyourexternalsituation,butitdoesn’tworkontheinsidelevel.TheBuddhasaidthathegainedAwakeningbynotrestingcontentwiththestateofhismind.Ontheinnerlevel,hesaidtonoticewhatthingscanprovidewhatlevelofhappiness,andtoseehowfaryoucanpushthisprocessoffabrication.Becausethat’swhatyou’redoingasyoubreatheinthisway:You’reexploringthepotentialsforbodilyfabrication,verbalfabrication,andmentalfabricationtoseehowfartheycango.Onceyou’veexploredtheirlimits,youwantsomethingbetter.Yourealizethatyoucan’tlooktofabrication,totheseactsofintention,fortruehappinessanyfurther.You’vegottogodeeper.You’vegottolearnhowtoabandoneventheseskillfulintentions.

Whatthismeansisthatyoumaintainahighstandardforwhatitmeanstobehappy.Infact,youheightenyourstandardsforwhat’sgoingtocountastruehappinessasyougrowinthepractice.Youbegintorealizethatinthepastyou’vebeenlookinginthewrongplace.You’vebeensettlingforacrudeandunreliablehappiness.You’vebeenlookingforallyourhappinessinthingsthatarefabricated.Isitpossiblefortheretobehappinessinsomethingtotallyunfabricated,totallyunintended?Youlookforthat—somethingthatliesevenbeyondtheintentionsofequanimity,theintentionsofcalmorstillness,theintentionsofinsight.Youcan’tgettothatlevelwithouthavingdevelopedtheseotherskills,becausethesearetheskillsthatrefineyourpowersofawareness.They’renottakingyoutoaplacethatyoucouldcreate,whichiswhatyou’vebeendoingallalong,buttheyaretakingyoutoadimensionyoucouldn’thavefoundwithouthavingcreatedthecreations.Theactofcreationsensitizesyou,andasyougetmorerefinedinyourskill,itclearsawayalotofthestaticinyourexperienceofthepresent.Itsensitizesyoutovery,verysubtlethings.

It’sliketuninginonaradio.Themoresensitiveyourear,themoreyoucantellwhetheryou’retunedintotheradiostationverypreciselyoryou’reoffalittlebit.Ifyou’reoffalittlebit,there’sgoingtobestatic,interference.Soyoukeeptuningin,tuningin,asyoureargetsbetterandbetter.Youdon’twanteventheleastlittlebitofstatic.Andthat’showyougetrightontarget.

Thisishowthebreathleadsyouallthewaytonibbana.Ofcoursethebreathdoesn’tdothatitself.ButifyoufollowtheBuddha’ssteps,learninghowtomasterthestepsherecommendsforyoutoexperimentandexplore,thebreath

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doesbecomeapath.It’sapathhappeningrighthereallthetime.Sotrytotakeadvantageofwhat’srighthereandseehowfaryoucango.

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APostbytheOceanSeptember21,2007

Weliveinastormyworld,aworldofconstantchange.Asinthatpassagewechantedjustnowaboutaging,illness,death,andseparation—which,whenyouthinkaboutthesethingsonlythatfar,getsprettydepressing.Butfortunatelywedon’thavetothinkaboutthesethingsonlythatfar.Wecanthinkalittlefurther.Asintheotherchant:“MayIbehappy.”TheBuddhahasusrespectthatwishfortruehappiness.Andhepointsoutthewaytotruehappiness,whichisthroughourownactions.That’sthepartofthefirstchantthatsays,“I’mtheownerofmyactions,heirtomyactions.”Thisiswhatwecandependon.

Eventhoughouractionsmaychange,wetrytodevelopacertainamountofconstancyinthemind.Thisiswhywe’repracticingconcentration,focusingonthebreath,stayingwiththebreathasitcomesin,stayingwiththebreathasitgoesout,doingwhatwecantomakeiteasytostaywiththebreath.Partofthatinvolvesallowingthebreathtobecomfortable,andhavingthesensethatthebreathisnotjustaircominginandoutofthelungs.Welearnhowtoperceivethebreathasthewhole-bodyenergyflow.Howdothedifferentpartsofthebodyfeelduringthein-breath?Doyoutendtotenseuparoundyourneck,orinyourshoulders?Canyoubreathe-ininawaythatyoudon’ttenseup?It’sallconnected—yourposture,thewayyoubreathe,thewaythebloodflowsthroughthebody.Youcanexploretheseissuesasawayofmakingiteasiertostayhere.

Anotherwayofmakingiteasiertostayhereistohavetherightviewaboutwhatyou’redoing.Itmayseemalittlething,justkeepingthemindinonespot.Youcanthinkofalltheotherthingsyoumightbedoingrightnow,alltheotherresponsibilitiesyouhave,alltheotherproblemsyoucouldsolve.Thosethingscanpullyouaway—becauseit’snotjustgrossmanifestationsofgreed,angeranddelusionthatpullusaway.Yourmisinformedsenseofresponsibilitycanalsopullyouaway:thatsenseof,“Well,I’vereallygottothinkaboutthis.I’vegottoprepareforthat.I’vegotalltheseotherresponsibilitiesoutthereintheworld,thingsI’vegottoprevent,thingsI’vegottoencourage.”Butwhenyouthinkinthoseways,you’reneglectingoneofyourmajorresponsibilities,whichisthatifyou’regoingtodoanythingeffective,anythingskillful,themindhastohaveagoodsolidbasisinside.

It’slikeapostattheedgeoftheocean.Ifyourpostisplantedfirmlydowninthesand—orevenbetter,ifit’sfirmlyplanteddownintotherockbelowthesand—thenwhenthewavescomein,thewavesgoout,thepostdoesn’tgoin,

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doesn’tgooutwiththem.Youcanusethatpostforlotsofusefulthings.Itcanbecomeapostonwhichyoubuildahouse.Itcanbeaposttowhichyoutieupyourboat,sothattheboatdoesn’tgetwashedouttosea.Andthepostitselfdoesn’tgetdamagedmuchbythewaves.

Butifyoutakeyourpostandlayitdownattheedgeoftheocean—thinkingthatbylayingitdownthereyoucanpreventthewavesfromcominginmuchbetterthanifit’sstandinginonespot—whathappensofcourseisthatthepostgetswashedin,washedout,andafterawhile,itgetssmashedagainstarocksomeplace.Ifanythingistiedtothepost,it’llgetsmashed,too.Inotherwords,ifyoutakeontoomanyresponsibilitiesoutintheworldbutdon’thaveafirmfoundationforthemind,themindendsupgettingsmashedtopieces.Andit’sofnousetoanybody.

Sowhileyou’refocusedononesmallpointrighthere—justthebreath,justthebody—itmayseemlikeyou’reneglectingyourotherresponsibilities,butinactualityyou’renot.You’reprovidingasolidfoundationforthemind.Amindwithasolidfoundationisalotmoreuseful,bothforyouandforthepeoplearoundyou.Takethisasyourprimeresponsibility.

Becausethere’sreallyonlysomuchyoucandofortheworld.Youmaythinkaboutotherpeopleyou’dliketohelp,butthereareareasoftheirminds,areasoftheirexperience,whereyoucan’treach,whereyoucan’ttouchthematall.Youseethisveryclearlywhensomeoneissickandsufferinginpain.Youcan’tgoinandhelpshareoutthepain.Youmaybeabletogivethatpersonamedicinethathelpsrelievethepainsomewhat.Butsometimesthere’ssomuchpainthatitgoesbeyondthereachofanymorphine,anyopium,anypainkilleratall.That’swherethatpersonhastoberesponsibleforhimorherself.Youseethisinotherpeopleanditshouldremindyouthatyou’regoingtohavetofacethosesameissuessomedayyourself.That’sanareawhereeachofushastoberesponsible.Ifwecanberesponsibleabouthowwehandleourpain,we’remuchlessburdensometothepeoplearoundus.

Afterall,itisourresponsibility.Weweretheoneswhochosetobebornhere.Itwasbecauseofourdesiresandourcravingsthatwetookbirthashumanbeings.Whenyou’reresponsibleforyourbirth,thenyoualsohavetoberesponsibleforhowyouhandleyouraging,illness,anddeath.Theyallcomeaspartofthesamepackage.Andthepointfromwhichyou’regoingtolearnhowtohandlethesethingsisthispointrighthere—asyou’refocusedonthebreath,focusedinthepresentmoment,learninghowtoletgoofallyourotherwrongviews,allyourotherdistractions,alltheotherthingsyoumightclingtothataregoingtoendupgettingyousmashedagainsttherocks.

Sotrytomaintainthisspot.Thinkofitasapostplantedagainstthewavesoftheocean.Eventhoughthepostgetsknockedover,yourealizeyoushouldn’tlet

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itstayknockedover.Youknowit’sinabetterpositionwhenit’sstandingup,planteddowndeepintothesand.Justknowingthatmuchcanhelpalot.Otherwise,youfeelyouoweittootherpeopletoletyourpostliedowninthewaves,thinkingthatthepostsomehowwillprotectthemfromtheforceofthewaves.Butwhathappensisthatsometimesthewavescomebehindthepostandpushupagainstotherpeople,smashingthemupagainsttherocks.Soit’sbothforyourowngoodandforthegoodofthepeoplearoundyouthatyoutrytokeepthispostfirmlyplantedrighthere.Andtrytokeepyourviewsright.There’salotoutthereintheworldthatyoucannotchange.There’salotyoucan’tevenknow.

Kierkegaardoncecommentedthatwelivelifeforwardbutweunderstandbackwards.Inotherwords,therearealotofdecisionswehavetomakerightnow,butwedon’treallyknowhowthey’regoingtoturnouttomorroworthenextday,nextmonth,nextyear.Wecanlookbackondecisionswemadeinthepastandsay,“Gee,Ishouldn’thavedonethat;Ishouldn’thavesaidthis.”Andinsomecases,wemadethewrongdecisionfullyknowingwhatweweredoing.Thosearethedecisionsthatcarryalotofblame.Butalotoftimes,wemadethatwrongdecisionbecausewecouldn’tknow.Thatkindofdecisionissomethingyoucan’tblameanybodyfor.Nobodycanblameyou;youcan’tblameanybodyelse.Soyouhavetoleavethattobeinguncertain.It’spartofthewindsandthewaves.

Liketonight’sweatherforecast:Theysaytheremaybeastormcomingin.Wedon’tknowforsure.Wedoourbesttoprepare.Ifthestormdoesn’tcomein,willwesay,“Well,allthatpreparationwasawasteoftime,awasteofenergy.Wecould’vedoneotherthings.”That’snottherightattitude.Youprepareasbestyoucan.Andasforthethingsyoudon’tknow,youjustletthemgo.Whatyoudoknowarecertainbasicprinciples.Ifyoucandevelopmoremindfulness,morealertness,moreconcentration,morediscernmentinthemind,you’llbebetterpreparedforhandlingthingsastheycomeup,evenifyoudon’tknowaheadoftimewhattheywillbe.Ifyou’vegotthesequalitiesdevelopedinthemind,you’llbeinabetterpositiontohandleanything,whatevercomesyourway.

Theprimemeansfordevelopingthesequalitiesisbygivingthemindoneplacetostaystill,andthenmaintainingthatstillnessregardlessofwhateverelsemaycometoknockitover.Insomecases,thatrequiresjustbeingmindfulandalerttowhat’shappening.Inothercases,itrequiresmorediscernment,catchingthecurrentsofthemindthatwouldknockyouover,learninghowtoresisttheonesthatsay,“Youreallyoughttothinkaboutthis;youreallyoughttoworryaboutthat.You’resittingherewithyoureyesclosedfocusingonyourbreath,ignoringyourresponsibilities.”You’vegottolearnhowtobeabletoarguewiththosethoughtssothattheydon’tovercomethemind.

Sorememberthepostattheedgeofthesea.Ifit’sjustlyingdownthereon

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thesand,thewaveswillcomeup,andthepostwillgetwashedbackandforth.Iftherearepeoplestandingonthebeach,thepostmighthurtthem.Iftherearerocksonthebeach,thewavesmightwashthepostupagainsttherocksandsmashit.Youdon’twantthat.Ifyourpostisplantedfirmlythereattheedgeofthewater,it’salotmoreusefulforyourselfandforthepeoplearoundyou.

Sohaveasenseofthevalueofstayingfirmlyplantedrighthere,focusedrighthere,developingthisstillnessasaskill,gettingthemindtobeasconstantaspossible.Weknowthattheconstancyyoucreatethroughconcentrationlikethiscannotbetotallyconstant.Afterall,you’rebuildingyourpathhereoutofwhatarecalledaggregates.AndastheBuddhasaid,alltheseaggregatesareinconstant,stressful,andnot-self.Whenwe’reresistingthattosomeextent,weknowthatwecan’tultimatelymakeourstateofconcentrationpermanent.Butwhatwearedoingisgivingthemindthestrengthitneedstoletgoofthingsthatcauseharm,ofthingsthatcausesuffering,becausewe’relettinggofromapositionofstrength.Wedon’tletgooutofweakness.Ifpeopleletgooutofweakness,there’sboundtobeanelementofsourgrapes,anelementofdissatisfactionorresentment,whichmeansthattheydon’treallyletgo.They’rehopingforsomeothertimewhentheycanlatchonagain.

Butifyouletgooutofstrength,youletgoforsure.Whenyou’veletgoofthingsoutsideyourconcentration,thenyoucanturnandlookattheconcentrationitself.Yourealizethatyourconcentrationanddiscernmenthavetakenthemindthisfar,buttheycantakeitnofurther.Theonlythingthat’skeepingyoufromgoingfurtheristhefactthatyou’reholdingon.That’swhenyouletgooutofgenuinestrength.Whenyouletgointhatway,youfindthatthere’ssomethingdeepdowninthemindthat’sconstant,totallyfreefromstress,beyondeventheissuesofselfandnotself—somethingthatcan’tbeaffectedbythewindorwavesatall.

Theimageinthetextsisofastonepostsixteenspanstall,plantedintothesolidrockofamountain.Eightspansareburiedintherock;eightspansareaboveground.Nomatterwhichdirectionthewindcomesfrom,itcan’tmakethepostshakeatall.Butuntilyoucangettothatpoint,useyourpostattheedgeoftheocean.Itmaygetknockedovernowandthen,butyouknowwellenoughonceit’sknockedoverhowtoplantitdowninthesandagain.Evenjustthismuchcanhelpyouthroughalot.Itcanhelpeliminatealotofsufferingevenbeforeyoucometotheendofsuffering.Andthat’squiteanaccomplishmentrightthere.

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TheBuddhaDidn’tPlayGotchaAugust28,2007

SometimeswhenyouheartheBuddha’steachingsexplained,it’salmostasifhe’splayinggotcha.Hetalksaboutjhana—theease,therapturethatcancomefromconcentration—butthenyou’retoldthatifyoutrytoattainjhana,you’renotgoingtogetthere.Oronceyougetthere,youhavetobeverycarefulnottogetattachedtoit.It’sdangerous,soyoushouldn’tdoittoomuch.Similarlywithnibbana:We’retoldthatnibbana’sthehighestease,thehighesthappiness,andyetifyouwantit,youcan’tgetit.It’slikehe’sdanglingthesethingsinfrontofyouandtauntingyou,sayingyoucan’thavethem.

That’snotthewayhetaughtatall.Theeaseandpleasurethatcomefromjhana,hesaid,aretotallyblameless.AshewasstrugglingtofindAwakening,hespentsixyearspracticingdifferentausteritiesandfinallyrealizedthatausteritieswereadead-end.Sothequestionarose:Isthereanalternativeway?Hethoughtofthetimewhenhewasachildsittingunderatreewhilehisfatherwasplowing,andhismindenteredthefirstjhana.Soheaskedhimself:“WhyamIafraidofthatpleasure?WhyamIafraidofthatrapture?Isthereanythingblameworthyaboutit?Anythingharmfulaboutit?”AndtheanswerhecameupwithisNo.Afterall,it’sapleasurethatcanarisesimplybyfocusingyourmindonthebreath.You’renotharminganyoneatall.Andinfollowingthispleasure,you’renotgettingintoxicatedwithyouthorhealthorlifeortheotherthingsthatintoxicatethemind.Soit’sagoodpleasuretopursue.

Inthisway,jhanawasthefirstfactorofthepaththattheBuddharealizedinhisquestforAwakening.Andaswithalltheotherfactorsofthepath,hesaidit’ssomethingtobedeveloped.Sowhenstatesofeaseandpleasureariseinyourmeditation,trytodevelopthem.Trytomasterthemasaskill.

Asimilarprincipleappliestonibbana.Thepathtonibbanadoesincludedesire,eventhoughnibbanaitselfistheendingofalldesire.Ifyouhadtodropalldesireinordertogetonthepath,nibbanaitselfwouldbethepathtonibbana.Thatwouldputyouinadoublebind.Butthepathactuallyincludesdesire.Ontheonehand,there’srightresolve.Theresolvetoovercomeattachmenttosensuality,theresolvetobeharmless,theresolvenottofeelillwill:Thesearealltypesofdesire.Andevenmoreexplicitly,thefactorofrighteffortstartsoutwhenyougeneratedesirefordoingawaywithunskillfulqualitiesandmakingsuretheydon’tariseagain.Yougeneratedesiretogiverisetoskillfulqualitiesandbringthemtotheculminationoftheirdevelopment.Inotherwords,thedesirehere

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focusesprimarilyonthepath.Nibbanaitselfisbeyondskillfulandunskillful,butthefactorsofthepath,suchasrightmindfulnessandrightconcentration,areskillfulqualitiesyouwanttodevelop,togiveriseto,andthenbringtotheculminationoftheirpotential.

SotheBuddhaisaverystraightforwardteacher.Hepointsoutthattherearegoodthingsinthepathandit’sokaytodesirethem,simplythatyourdesireshouldbemature.Immaturedesireisthekindthatwantstogettheresultswithoutputtingintheeffort,orfocusessoexclusivelyontheresultsthatyouneglecttheeffort.AstheBuddhasaid,youfocusonthecauses,andwhenthecausesareripe,theyyieldtheresults.Throughdevelopingthepath,youcometorealizethecessationofsuffering.Soyoufocusonthepathandthegoaltakescareofitself.

Sometimesyoumayhearthatthepathandthegoalareone.Andtheonewayinwhichthatteachingmakessenseisifyourealizethatinthedoingofthepath,thegoalgetsrealized.Inotherwords,you’renotsupposedtosittherejustgoingthroughthemotionsofthepath,passingthetimesaying,“Whenisthegoalgoingtoappear?”—i.e.,doingthepathbutwithoneeyesomeplaceelse.Youfocusyourattentiontotallyondevelopingthepath.Andindevelopingthepath,therealizationoftheendofsufferingappearsrightthere.

Sofocusonbringingthemindtostillness.Ifthemindhasn’tyetcometostillness,askyourself:What’sgettingintheway?Useyouringenuity.It’snotjustamatterofdesire.Youusedesire,youusepersistence,youuseyourintent,asyoureallyfocusonwhatyou’redoing.Andyouuseyourpowersofanalysisandingenuity,figuringoutwhat’sgoingwrong,what’snotworkingrighthere,whatdistractionsaregettingintheway.Youbringallofthesebasesofsuccesstobearonwhatyou’redoing.Buttheyallstartwithdesire.

Therearelotsofgoodreasonstowanttobringthemindtoconcentration,notonlyforyourownsake,butforthesakeofotherpeopleaswell.Ifyourhappinessismoreinwardlybased,youneedlessandlessfromtheoutsideworld.Now,astheBuddhasaid,inordertoattainstrongstatesofconcentration,thebodyneedstobenourished.Youneedacertainlevelofcomfortforthemindtosettledown.Butit’snotthatmuch.Themorereliableyourconcentrationgets,theeasieritistomakedowithlessandlessoutside.You’replacinglessofaburdenonotherpeople.You’recompetingwiththemless.

Thatmeansyoucantreatthemmorefairly.Youcangointoasituationandbaseyouractions,yourwords,andyourthoughtstotallyongoodwillandcompassion—becauseyourealizeyoudon’tneedanythingfromthosepeople.It’swhenyouneedsomethingfromothersthatyouractionsaretiltedintermsofbiasorprejudice:intermsofthingsyoudesire,thingsthatirritateyou,thingsyou’redeludedabout,orthingsyoufear.Thisisbecauseyourhopesfor

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happinessarefocusedonsomethingoutside.Butwhenyourdesireforhappinessisfocusedinwardly,youplacelessofaburdenonthingsoutside.Youneedlessfromtheoutsideworld,whichmeansyourcompassionforotherpeoplecanbemoreclearheaded,balanced,andfair.

Inthisway,thepursuitofhappinessthroughdevelopingstrongconcentrationforthepursuitoftotalfreedomisnotaselfishthing.Aslongasyourconcentrationisimbuedwiththeotherfactorsofthepath—rightview,rightresolve,rightspeech,rightaction,rightlivelihood,righteffort,rightmindfulness—it’sperfectlysafe.Theysometimestalkaboutgettingstuckonconcentrationorbecomingaconcentrationjunkie,butthosearecaseswheretheconcentrationlackstheotherelementsofthepath.Yourunderstandingofwhythere’ssufferingintheworldisskewed,oryourunderstandingofwhyyou’resufferingisskewed.Youspendallyourtimejustfocusingonyourbreathandnotwantingtodoanythingforanyoneelseanywhere,notwantingtobebotheredbytheworld.

Youhavetorealizethatit’snottheworldthat’sbotheringyou;you’rebotheringtheworldwithyourdemands.Aweaknessinyourconcentrationandaweaknessinyourdiscernmentmakeyouthinkthatway.Ifyourconcentrationisreallysolid,youcanstayinallkindsofdifficultsituationsandmaintainyourbalance.Orevenifyougetknockedoffbalanceintheareaswhereyou’restillattached,youcangetbackintobalancealotmoreeasilyifyou’vegotrightviewandtheotherelementsofthepath.

Sothedangersofconcentrationcomewhenit’spursuedtotheexclusionoftheotherfactorsofthepath.Butrightconcentration,beingfocusedinthispresentmomentwithfullbodyawareness,asenseofeaseandrapturethatthenshadesintoequanimity:That’savaluableskill.Therearegreaterdangersinthepath,suchasthedangerofgettingteacherswhosay,“Well,youcan’tgainconcentrationoryoushouldn’ttry.”That’sprettydangerous.Orotherteacherswhotellyouyou’veattainedsomelevelofAwakeningwhenyouhaven’tyet.Holdingontotheirestimationofthingsisextremelydangerous,becauseitmakesyoucomplacent.Itreallyblocksthepath.

Butifyoustayinrightconcentrationimbuedwithrightmindfulnessandrightview,it’sintheconcentrationthatyoustartseeingthestressofclingingtotheaggregates.WhattheBuddhadoes,basically,istoteachyouhowtotaketheseaggregates—whichwenormallyclingtoinanunskillfulway—andlearnhowtoclingtotheminamoreskillfulway,pointingoutthat,Yes,itispossibletoattainhappinesshere.Asyougetmoreandmoresensitizedtothegrossersufferingoutside,yourhopesforhappinessgetmoreandmorefocusedontheconcentration.Whenthey’retotallyfocusedhereandhavegottengoodresults,youcanstarttakingtheconcentrationapart,realizingthateventhissourceof

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happinessiscomposedofaggregates.Itstillhasapotentialforbeinginconstant.Stressful.Not-self.Thatspursyoutolookforsomethingdeeper.Butitputsyouinthepositionwhereyoucanseethat“somethingdeeper”moreclearlyaswell.

Inotherwords,yourtasteforhappinesshasgrownmorerefined.Repeatedly,theBuddhatalksaboutanalyzingtheconcentrationinandofitself,seeingwhatintheconcentrationisform,feeling,perception,thoughtfabrication,orconsciousness.Yourealizethatevenwhenyouletgoofoutsideaggregates,orthegrosseraggregates,therearestillthesesubtleraggregatesinside.It’srightherethattheworkcanbedone.

SotheBuddha’steachingsareverystraightforward.Here,hesays,isabetter,safer,moreblamelessformofhappiness.Goforit.Asyoumasterit,youfindthereareevendeeperlevelsofhappiness,ultimatelytoalevelthat’stotallyunconditioned.Butit’sokaytodesirethesethings.It’sokaytomakeaneffortinthesedirections.It’sthroughthedesire,throughtheeffort,thatyougetthere.Sowelearnhowtotakethatdesireandfocusitintherightplace—onthepath,onthecauses—andtheresultswillcome.That’saboutasstraightforwardasyoucanget.

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SeeingwiththeBodyJanuary6,2006

OneoftheBuddha’sessentialinsightswasthatthesufferingthatreallyweighsdownthemindisasufferingwecreate—andit’sunnecessary.Eventhoughwecreateitandwesufferfromit,weclingtoit.Thishassomeunexpectedimplications.Oneisthatforalotofus,ifwedidn’tsuffer,wewouldbelost.Eventhesimpleideaofnotsufferingwouldleaveushanging.Thisisbecauseourstrongestsenseofwhoweareoftencomesfrombeingtreatedunjustly.Wedefineourselvesthroughthesufferingthatcomesfrombeingtreatedunjustly.Ifweweretodenyourselvesthatperversepleasure,we’dfeellost.Butwhenotherpeopletreatusunjustly,westarttreatingourselvesunjustly.Whenotherpeoplecriticizeusunfairly,westartcriticizingourselvesunfairly.Wesufferfromallofthis,butwewouldfeellostwithoutthesenseofselfprovidedbythatunfairness.Themindcanbereallyperverse.

Toworkaroundthisproblem,theBuddhahasusfocussimplyontheproblemofsufferingwithoutaskingwho’scausingthis,orwhoyouare,orwhatyouhavetodotoyoursenseofselftomakeitbetter.Hesays,“Justlookatthesufferinginandofitself.”That’simportant:the“inandofitself.”Thathelpsgetyououtoftheentanglementsthatcomefromyourclingingtoyoursuffering.Whenyoucanlookatthesethingsaseventssimplyontheirownterms,simplyasapatternofcauseandeffectwithoutaskinghowyou’reinvolvedinit,whenyoucansimplyseethefactofsufferingasit’sbeingcaused,thenyouseetheconnectiontoitscause.Yourealizethatyoudon’thavetoengageinthecause.Thathelpsloosenupyourattachmenttothesuffering.

Soit’simportanttounderstandthisprocess:thatyou’reclingingto,identifyingwith,theverythingsthatcauseyoutosuffer.Eventhoughthat’swhatdefinesyou,it’ssimplyadefinitionyou’veimposedonthings.Youdon’treallyneedittofunction.Youdon’treallyhavetoworryaboutbeingannihilatedifyoustopthesuffering.

Formanypeoplethat’sascaryidea,becausetheconnectionbetweentheirselfandtheirsufferingissostrong.ThisiswhytheBuddhafocusesyoubackonjustthesufferinginandofitself.Don’taskwho’sdoingthis.Don’taskhowyou’reinvolvedinit.Justask,“What’shappeninghere?”Lookatthingsinandofthemselvesasevents,asprocesses.

Startwiththebreathinandofitself.That’sprettyneutral.Andaskyourself,

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“What’sgoingonintheprocessofbreathing?”Youbreatheinuntilbreathinginstartsgettinguncomfortable.Thenyoubreatheoutuntilbreathingoutstartsgettinguncomfortable.Thenyoustartbreathingbackinagain.You’rebouncingbackandforthbetweenthediscomfortoftoomuchinandtoomuchout.Yetyouneedtobreathe.Ifyoutriedtostopbreathingbyholdingyourbreath,thatwouldbepainfultoo.You’vegottobreathe,yetit’sbreathingbetweenoneextremeofbreathingouttoolong,andtheotherextremeofbreathingintoolong.Thebreathisanimpersonalprocess,somethingyoucanwatchinandofitself,anditteachesyoualessonaboutsufferinginandofitself.

Fortunatelyforustherearenottoomanyelaboratetheoriesaboutthedeepermeaningofbreath.Justthefact:Thebreathisnowcomingin;thebreathisnowgoingout.Youcan’twatchyourfuturebreaths;youcan’twatchyourpastbreaths.You’vejustgotthepresentbreath.Andit’simpersonal.Youknowthateverybodyhasthesamebreathing.Yousimplyaskthequestionofwhetheritfeelsgoodornot.That’sallyou’vegottoaskrightnow.Asforotherlargerissues,youcanputthemaside.Getusedtodealingjustonthislevel,theimmediateexperienceofthebreath,inandofitself.

Indoingthat,youhelptode-personalizetheissueofsuffering.Fromthispointyoucanbegintospreadyourattentiontootherproblemsthatneeddepersonalizingaswell.Butmakesureyou’vegotthisfoundationstrong.Simplystaywiththeissueofhowthebreathiscomingin,howthebreathisgoingout.Areyouenjoyingit?Eventhoughthebreathmovesbetweentwodifferenttypesofpain,ifyouadjustitproperlyyoucanmaketheexperienceofthebreathinbetween,thefeelofthebreathinbetween,reallygratifying—asitfeelsgoodcomingin,comingin,downtothelungs,downtotheabdomen.Itcanfeelrefreshing,gratifying.Andjustthatfactofhowitfeelsinthepresentmoment,withoutyourhavingtogetinvolvedinthoughtsofidentity,thenarrativesofyourlife,yourworldviews:Getusedtolookingatthingssimplyonthislevel,justtheexperienceinandofitself.

Thisgivesyouanewfoundation.Yougetintouchwiththeability,inthemidstofthepotentialforpain,tomakethepresentmomentpleasant.Andit’snotthreatening.It’sgratifying.Youshiftyourcenterofgravityawayfromthesenseofselfthatneedstosufferinordertomaintainitsidentity,toadifferentsenseofself:onebasedonasenseofpleasure,combinedwithagreatersenseofcompetence.You’redevelopingaskillandyouseetheresultsimmediately.Thisnewcenterofgravitythenactsasthefulcrumfromwhichyoucanprylooseyourotherattachments,theoldwaysofidentifyingyourself.

They’vedonestudiesofpeoplegoingthroughpsychotherapy,tryingtofigureoutwhichmethod—Jungian,Freudian,orwhatever—worksbest.Andthey’vediscoveredthattheactualmethoddoesn’tmakeallthatmuchdifference.What

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doesmakeadifferenceistheabilityofthepatienttogetinsidehisorherbody,tofullyinhabitthebody,andthenfromthatstandpointtoworkthroughwhateverissuesthereareinthemind.Thisiswhatyou’redoingasyouworkwiththebreath.You’regettingintothebody,gettingmoresensitivetothebody,creatinganewcenterofgravityforyourself,anewareaofsensitivity.

AlotoftheBuddhisttexts,whentheytalkabouttheknowledgeyougainfrommeditation,expressitasaformofvision,somethingyousee.You’reworkingtowardknowledgeandvision,theysay.ThefirstexperienceofAwakeningistheopeningoftheDhammaEye.FullAwakeningcomeswithknowledgeandvisionofthingsastheyhavecometobe.Buttherearealsopassagesthatdescribethisknowledgeassomethingsensednotthroughtheinnereye,butthroughthebody.Alltheteachingsaboutjhanaareconcernedwithgainingasenseofeaseandwellbeingfromthebreathandthenallowingittopermeatethewholebody.Someofthetextstalkabout“touching”thevariousformlessdimensionsthatcanbeaccessedthroughjhana,touchingthemwithyourbody.Oneofthetextssaysthatthosewhopracticejhanatouchthedeathlesswiththebody.AndoneoftheversesintheDhammapadasaysthatyouseetheDhammawiththebody.TheSuttaNipatadescribestheBuddhaastheAll-aroundEye:Hiswholebodywasanorganofvision,anorganofsight.

Sooneofthethingswewanttodoaswepracticeistogetoutofourheads—wherewehaveallthesenotionsaboutwhoweareandhowwerelatetootherpeople,howwehavetomaintainouridentity,whichiscenteredonsuffering,inthefaceoftheonslaughtsoftheworldoutside—andlearnhowtofullyinhabitthebody.Asweinhabitit,thebodyitselfbecomesanorganofvision,anorganofsight.Youseethingsgoingoninthebodyyoudidn’tseebefore.Youre-sensitizethebody.Asameditatoryouworkfromanewcenterofgravitysothatwhenyoustarttakingapartyourhabitsofcreatingyoursenseofself—thehabitsthatmakeyousufferbutthatyouclingtosotightly—it’salotlessthreatening.Youdon’tfeelthatyou’regoingtobeobliteratedbytheprocess.Takingaparttheseoldhabitsbecomessomethingyoureallyliketodo,becauseyou’relookingfromanotherpointofview.You’relookingfromthepointofviewoffull-bodyawareness,full-bodycompetence.

Thisiswhyit’ssoimportanttogetintouchwiththebreathandtolearntobreathewiththewholebody:wholebodybreathingin,wholebodybreathingout.Itdevelopsasensitivityandafoundationyouneedtodosomereallyradicalworkonhowthemindiscausingitselftosuffer,andhowyoucanuprootallthewaysthatcauseyoutosuffer.It’sonlyfromthisdifferentpointofviewthattheworkcanactuallybedone.

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OnenessAugust2,2007

Once,whenAjaanSuwatwashere,heaskedmetogivetheDhammatalkinThai.IhadbeentranslatingAjaanLee,soIusedoneofAjaanLee’simages:comparingthepracticetodiggingawell.Generositywaslikeaveryshallowwell,virtueadeeperwell,whereasconcentrationwasawelldowntothewatertable.AfterwardshetoldmethattheDhammatalkhadbeentoointeresting.Itwasdistractingpeoplefromtheirmeditation.

Sodon’tlistentome.Focusonyourbreath.Thetalkishereinthebackgroundtocatchyouifyouwanderawayfromthebreath,likethecatcherintherye.I’mstandingattheedgeofacliffincasethoseofyouwhoarerunningaroundintheryearen’treallylookingatwhatyou’redoing.IfIseethatyou’reheadingtotheedgeofthecliff,I’mheretocatchyou,tomakesureyoudon’tfallawayfromyourmeditationobject.

Oryoucanthinkofthetalkasafence.Whenyoustartleavingthemeditationobject,thefirstthingyou’llrunintoisthefenceformedbythesoundofthetalk.That’storemindyoutogoback.Theworddesana,thewordweusuallytranslateas“Dhammatalk,”actuallymeanspointing.Andthetalkisheretopointyoubacktothebreath,backtoyourpresentawareness,tomakesureyoudon’tgowanderingoff.Trytostaywiththebreath.Beonewithyourmeditation.

Therearetwowordswith“one”intheBuddha’sdescriptionsofjhana.Oneisekaggata,asinekaggatarammana,onenessofpreoccupation,orsinglenessofpreoccupation;andekaggatacitta,singlenessofmind.Thiskindofonenessappliestoalllevelsofjhana.Itmeansbeingfocusedononething,likethebreath.Youstaysteadilyfocusedonit,atthesametimemakingittheonethingfillingyourrangeofawareness.

Soyoustartouttryingtodothat.Butinthebeginning,therearetwoones.There’sthemindawareofthebreath,evaluatingthebreath,commentingonthebreath.That’sonething.Andthenthere’sthebreath.Onesubject,oneobject,andyouwanttokeepbothofthem“one”intheirownways.Youwanttomakesurethattheonetopicofyourinnerconversationisthebreath.Asforotherthingsthathavebeengoingoninthecourseoftheday,youdon’ttalkaboutthem.Don’tgoslippingoffintothepast,slippingoffintothefuture,wonderingaboutwhatyou’regoingtodotomorrow,whatyou’regoingtodoattheendofthemeditation,orhowmuchlongeryouhavetomeditatehere.That’s

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introducingothertopicsofconversation.Andthemindneverreallysettlesdown.Sojustkeepthetopicofconversationononething,onthebreath,and

evaluatehowit’sgoing.Whatkindofbreathwouldyouliketobreatherightnow?You’reperfectlyfreetochoose.Youmaynotbeabletothinkaboutotherthingsrightnow,butthey’reofftheagenda.Theydon’treallymatterrightnow.Whenthebreathistheoneitemontheagenda,youcangiveityourfullattentionandyou’retotallyfreetoexploreit.Whatkindofbreathingwouldreallyfeelgoodrightnowinyourstomach?Letthebodybreathethatway.Focusonyourstomachforawhileandseewhatkindofbreathingreallyfeelsgoodthere.Whatkindofbreathingfeelsgoodgoingdownyourbackbone?Whatkindofbreathingfeelsgoodinyourlegs?Youmaynotyetbeabletobreathewithyourlegs,butthereisabreathenergythatcanflowdownthroughthelegs.Seewhatrhythmofbreathingkeepsthatbreathenergyalive,awake.

AjaanLeetalksaboutusingyourawarenessofthebreathtowakeupthedifferentpropertiesofyourbody.Thisiswhathemeans:havingasensethatthere’sanenergyflowingthroughyourlegs,flowingthroughyourarms,allaroundyourhead,allthedifferentpartsofyourbody,outtothefingersandtoes,likeanelectriccurrent.Thereisevenanenergy,ifyou’rereallysensitive,thatsurroundsyourbody.Canyoubesensitivetothat?Andwhatkindofbreathingmakesthosedifferentpartsofthebodyfeelgood?Gothroughthebodyandtellyourselfthatyou’rebreathingspecificallyforyourstomachforawhile,sowhatkindofbreathingwouldfeelgoodrightthere?Ifthestomachcouldspeak,whatkindofbreathwoulditaskfor?Thenbreathespecificallyforthesakeofyourchest:Whatkindofbreathingwouldfeelgoodinyourchest?Andsoonthroughtherestofthebody:intheshoulder,inthebackofyourshoulders,betweenyourshoulderblades,inthesmallofyourback,inyourhips,inyourlegs,inyourtoes,inyoureyes.Thentrytobeawareofthebreathinthewholebody.Thisishowthebreath,theobjectofyourconversation,becomesone:Itfillstherangeofyourawareness.Thinkofthewholebodybreathingin,breathingout,andletthewhole-bodybreathflowascomfortablyasyoucan.

Then,afterawhile,whenyou’vebeenevaluatingthebreath,anditreallyfeelsgoodasyou’rebreathingin,breathingout,therecomesapointwhereyoudon’thavetoevaluateitanymore.AsAjaanFuangoncesaid,asyoufillupthebreathenergyinthebodyit’slikefillingupwaterinajar.Therecomesapointwherethejarofwater—herewe’retalkingaboutthosebigjarsthattheyusedtolineupalongthesidesofhousesinThailandtocatchrainwaterofftheroof,enormousjars,sometimesbiggerthanaperson:Afterawhilethejarissofullofwaterthatnomatterhowmuchmorewateryoupourintoit,itcan’tholdanymore.Theexcessjustflowsout.

Thesameprincipleholdswiththebreath.Yougettoapointwherethe

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breathenergyfeelsfullthroughoutthebody.Thelegsfeelfull,thearmsfeelfullwithapleasantbuzzofenergy.Theyfeelenergized.Awake.Andyoudon’tneedtodoanymoreevaluation,forthey’reasfullasthey’regoingtoget.You’renowfreetojustdiveintothebreath.

Thisiswheretheotherwordforonenessinthedescriptionsofjhana,ekodi-bhava,comesintoplay.Ekodi-bhavameansunification.Itstartsatthesecondjhana.Theonenessofyourawarenessandtheonenessofthebreathbecomeasingleoneness,totallyunified.Youdon’tholdanythingback.Thatsenseoftheobserver,whichissometimeslikeananimalperchedonyourshoulders,lookingthroughyoureyes,lookingatthebreathindifferentpartsofthebody:Youwanttoobliteratethesensethatthatobserverisseparatefromthebreath.Soyoubreatheintotheobserver.Thinkingofthebreathenergyinyoureyesisespeciallyhelpfulhere,increatingasenseofbeingone.Manyofourideasofsubject/objectdichotomiescomefromoursenseofsight—theobject’soutthere,theeyeisinhere,andtheydon’ttouch.Onegoodwayoferasingthatdichotomyistofocusonthebreath-energyflowinyoureyes.Thebreathisrightthere;theeyesarerightthereinthesameplace.There’snodividinglinebetweenthem.

Thishelpstoinduceasensethatawarenessisfullyonewiththebreath;thebreathisfullyonewiththeawareness.Thenyousimplymaintainthat.Anythoughtthatspillsoutfromthat,youdon’twant.Totallythrowyourselfintothebreath.There’snothingelseyouhavetodo,nowhereelseyouhavetogo,nothingthathasanyneedtopullyouaway.

AjaanLeemakesthecommentthatthisbreath,ifyou’retotallyimmersedinit,willtakeyouthroughallthelevelsofjhana,uptothefourth.Thedifferenceissimplyamatterofhowsteadyyouareinstayingonewiththebreath,andofhowstillthebreathgrowsinresponse.AjaanFuangnotedthatthissenseoftotalonenessorunificationwiththeobjectcantakeyouallthewayuptothedimensionoftheinfinitudeofconsciousness.It’ssimplyamatteroftheperceptionyouholdinmind.Afterthefourthjhana,youdroptheperceptionoftheformofthebody—thestillbreathallowsyoutodothis—andyoucanfocusonthesenseofspacepermeatingthemistofsensationsthatremains.Afterthatperceptionofspaceisunwavering,youturntofocusonwhat’sawareofthespace.Thatputsyouintothedimensionoftheinfinitudeofconsciousness.Togetbeyondthat,tothedimensionofnothingness,youhavetodroptheoneness.Butthesetacticsworkonlyafterthissenseoftotalonenessisdevelopedandstrong.

Ittakessomeenergytodothis.You’vegottothrowallyourenergyintobeingonewiththebreath.Butyoufindthatbygivingallyourenergy,yougetalotofenergyback.That’swheneverythinginthebodyisreallyawake.Yoursenseofawarenesspermeateseverycell.Thebreathpermeateseverycell.Itflowsso

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wellthatthein-and-outbreathcangrowmoreandmorestill.Thisiswhenyourpreoccupationwiththeobjectofyourmeditationreally

doesbecomeone,notsimplyinthesensethatit’stheonethingyou’retalkingabouttoyourself.Actually,you’renottalkingaboutitmuchanymore.You’rejustinwithit.Anditfillsthewholerangeofyourawareness.

Whenyoudothis,youfindthatanymovementofmentalchatterinthemindbecomesveryobvious.Whenyouseeit,justdropit,dropit,dropit.Whenalittlestirringhappensinyourawareness,zapitbeforeyouevenknowwhatit’sgoingtotalkabout.Thisisnotthetimeforchatter.You’vegotsomethingmuchbettergoingonhere.Themindissnugwiththebreathlikeahandinsideaglove,totallysurroundedinthebreath.Thebreathhasyousurroundedonallsides.You’renotpullingbacktowatchitfromoutside.You’retotallyimmersedinit.TouseaphrasefromthePali,thisiskayagata-sati:Yourmindfulnessisimmersedinthebody,yourawarenessistotallysurroundedbythebreath,totallysurroundedbythebody.

Onceyoucandothis,justtrytomaintainitinaverybalancedstate.Partofthemindmightobject:“Thisisstupid.You’renotthinkingaboutanything.”Butthat’spreciselythepoint:Youdon’thavetothinkaboutanything.Themindneedsthisopportunitytorest,togainenergy.AjaanLeecomparesthistoputtingaknifeinascabbard.Youwanttomakesurethatyourknifeissharpwhenyouneedit,soyouhavetoprotectit.Putitinsomethingthatkeepsitsnugandprotectedonallsides.Whenyouneedittocutsomething,youtaketheknifeoutofthescabbard.Becauseit’ssharp,itcancutrightthroughthings.Butinthemeantime,you’vegottokeepyourmindwellprotected,wellenergized.Thisiswhenthemindentersintofixedpenetrationinaverystrongandsolidway.Thisistheheartofthepath.Theotherfactorswillcomeoutofthisandsurroundthis—or,astheBuddhasays,supportthis.Butthisonenessofthemindwithitsobjectisthecenterfromwhicheverythingelsehappens.

AjaanLeetalksaboutthisasthepointwhereallfourframesofreference—thebodyinandofitself,feelingsinandofthemselves,themindinandofitself,mentalqualitiesinandofthemselves—allbecomeone.Youcouldlookatthissenseofonenessasanyoneofthefour.Fromoneperspectiveit’sbody,fromanotherit’sfeeling,ormind,ormentalqualities.Butthey’reallhereinthesameplace.Ifyouwanttoseetheactualdistinctionsamongthemyouhavetobringthemtogetherfirst.Ifyoudrawlinesaroundthembeforemakingthemone,thelinestendtocomemorefromyourignorancethanfromgenuineknowledge.Butifyoumakethemone,thenwhentheyfinallydoseparateout,it’snotbecauseyoutriedtoprythemapart.AjaanLee’sanalogyisofheatingapieceofrockcontainingdifferentkindsofore.Youheatittoacertaintemperature,andthesilvermeltsout;atanothertemperature,thegoldmeltsout;atanother

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temperature,thetin—alloftheirownaccord.Inotherwords,you’renotdividingthingsupintermsofyourpreconceivednotions.Instead,youputtheenergyofthisonenessintothebreath,tomakeeverythingone.That’swhenthingsareallowedtoseparateinanaturalway,inwaysthatyoumaynothaveexpected.

Butinthemeantime,keeptryingtomakethemone.Getreallygoodatthis.Thisisanessentialskillinthemeditation.Asfortheinsightthatwillarisefromthis,youdon’thavetoworryaboutit,atleastnotyet.Justmakesurethefoundationissolid.

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WalkingMeditation:StillnessinMotionJuly20,2006

InThailand,it’scommonthatwhenanajaanarrivesatamonasteryhe’sneverbeentobeforeandwantstocheckouthowseriousthemonksareaboutpracticing,helooksatthewalkingmeditationpaths.Ifthey’rewellsweptandobviouslywellwornbywalking,hetakesitasagoodsign.Oneofthereasons,ofcourse,isthatifyoulookattheplacewheresomeonesitsyoucan’tseehowwornitisthroughthesitting,whereaswalkingwearsarutinthepath.Buttheotherreasonisthatwalkingmeditationisanessentialpartofthepracticethatpeopletendtounderestimate.Byandlargeweemphasizethesittingandseethewalkingsimplyasanopportunitytogetachangeofpacefromthesitting,togetupandstretchourlegsabit.

Butthat’snottheonlypurposeforthewalking.IntheCanon,whentheBuddhatalksaboutthebenefitsofwalkingmeditation,someofthemarehealthbenefits,butintermsofthemind,hesaysthattheconcentrationdevelopedwhilewalkingisnoteasilydestroyed.Thisisanimportantpointtoponder.Whenwesitquietly,we’retryingtogetthemindstill,andwetrytokeepthebodystillasawayofhelpingthemindalong.Butyoualsowanttobeabletokeepthemindstillinthemidstofmovement,inthemidstofactivity.That’swherewalkingmeditationcomesin.

Whenyougetupfromyoursittingmeditationtowalk,trytomaintainthesamecenteryouhadwhilesitting.Youmightthinkofitasabowlfullofoilthatyou’recarryingwithyouasyougetupfromtheseatandwalkovertothepathandcontinuewalking.Youdon’twanttospilladrop.Thatrequiresareadjustmentinwhereyoukeepyourfocus.Normally,whenyouopenyoureyes,thefirsttendencyisforyourawarenesstogoflowingouttheeyes,outintotheworldofyourvisualsphere.Youlosesomeofyoursenseofbeinginsidethebody.

Soremindyourselfnottolosethatsense.Maintainitevenasyouopenyoureyes.Youmayfindthatthiscanknockyouoffbalancethefirsttimeyoutryit,foritmeansfindingadifferentkindofbalancefromwhatyou’reusedto.Butit’simportantthatyoudevelopthisnewsenseofbalance,thissenseofbeingfullyinsideyourbody,fullyinthebreath,evenwhilewalking,evenwhilemoving,evenwhilenegotiatingwiththesurroundingsinwhichyouwalk,becauseeventuallyyouwanttogettothepointwhereyoucanmaintainthatsamesenseofcenterinthemidstofallyouractivities—talking,working,eating,whatever

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—whereveryouare.Andthisisagoodfirststepinthatdirection.Walkingmeditationisameansofconnectingyoursittingmeditationwithmindfulnessthroughoutdailylife.

If,whenyougetonyourwalkingpath,youfindthatyourcenterhasslipped,immediatelybringitback.Thenwalktotheendofthepathatanormalpace—orslightlyslower,ifyoufindithelpsyourconcentration—butdon’twalkatanabnormallyslowpaceoryouwon’tgetthepracticeyouneedinbringingcenteredmindfulnesstoyournormalactivities.Don’tglancearoundatthetreesortheothersightsaroundyou.Keepyoureyesdowncast,focusedonthepathseveralstepsinfrontofyou.Youcanholdyourhandsinfrontofthebodyorinback,theimportantpointbeingthatyoudon’tswingyourarmsaround.Whenyougettotheendofthepath,stopforabriefsecondtoreestablishmindfulnessincaseitslippedawaywhileyouwerewalking,andthenturn,stopforasecond,andwalkbackintheotherdirection.Alwaystrytoturninthesamedirection,eitherclockwiseorcounter-clockwise,totherightortotheleft,sothatyoudon’thavetokeepdecidingwhichwayyou’regoingtoturnattheendofthepath.

Asidefromthat,trytomaintainthesamesenseofcenteryouhadwhilesittingwithyoureyesclosed.Inotherwords,focusonthebreath.Eventhoughyou’rewalkingandlookingaheadtomakesureyoudon’ttripoverthings,youwanttomaintainthesenseofbeingcenteredinthebreathasmuchaspossible.Don’tletthelookingandthewalkingpullyouawayfromyourcenter.Thisrequirespractice,maintainingacenterinthemidstofmovement.

Thisisimportantfortwomainreasons.One,asIsaidjustnow,isthatitgetsyouusedtomaintainingyourcenterinotheractivitiesaswell,sothatevenwhenyou’reengagedincomplexactivities,evenwhenyou’rethinkingaboutthings,youcanstillhaveasenseofinhabitingthebody,beingcenteredwithinthebreath.Youmayhavesomanyotherthingsgoingonthatyoucan’tkeeptrackofwhenthebreathiscominginorgoingout,butyoushouldbeabletomaintainasensitivitytotheenergytoneinthebody—whereit’srelaxed,whereit’stight,whatyoucandotokeepitrelaxedandcomfortableinallsituations.You’reinhabitingthebody.You’renotgoingoffentirelyintosomeotherthoughtworld.Thiskeepsyougrounded.Itgivesyouaplacetoreturntoassoonasyou’vedonewhateverworkneedstobedoneinthatthoughtworld.Otherwise,youhoptrains,fromonetrainofthoughttothenexttrainofthought,likeahobo,andyouendupinLincoln,Nebraska.Whereas,ifyou’regroundedhere,assoonasthethoughtworldhasdoneitswork,you’rebackherewiththebreathagain.Thatwayyoucanstaygroundedinthemidstofyourdifferentactivities.Youdon’tgetlostinthecourseoftheday.

Theotherreasonwhyit’simportanttodevelopthisabilitytostaycenteredinthemidstofactivity,isthatwhileyou’redoingwalkingmeditation,youbeginto

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observehowthemindslipsout.It’softenthecasethatyougaininsightintothemovementsofthemindalotmoreeasilywhileyou’rewalkingthanwhileyou’resitting,becausewhenyou’resitting,everythingissupposedtobetotallystill.Youdon’thavetopayattentiontoanythingelseatall.Youcanclampdownoneverythingandgetvery,verycentered,very,verystill.Butwhileyou’rewalking,youstillhavetowatch;youstillhavetomove;therearedecisionstobemadeeveninthesimplematterofwalking.Whereyou’regoingtoplaceyoureyes,whereyou’regoingtostep,noticinghowcloseyouaretotheendofthepath:simplethings,butthey’removementsofthemind.Andwhenthemindmovesthatway,it’seasyforotherintentionstosneakintothemovementtodivertittotheirownends.Ifyou’renotcareful,they’llpullyouaway.Butifyougetusedtolookingforthem,yougainasenseofhowthemindtendstoflowout.

LuangPuDunetalksaboutthisinhisshortdefinitionsofthefournobletruths.Themindthatgoesflowingout,hesaysisacauseofstress.It’sgoodtobeabletocatchthatflowingoutinaction,toseethecurrent,toseehowandwhyitmoves,andtogetpracticeinnotflowingalongwithit.AjaanLeealsotalksaboutthisinhisdiscussionofmindasaframeofreference.Youstart,hesays,withasenseofawarenessthat’sstillandbright.Thenacurrentflowsoutfromthatawarenessandgoestosenseobjects.Sometimesit’slookingforsomethingtogetangryabout,sometimesforsomethingtogetgreedyabout.Thereasonwedon’tnoticewhat’shappeningisthatwetendtogowiththeflow.Butifyouputyourselfinthesamepositionaswhenyou’redoingwalkingmeditation—thatyou’regoingtostaystilleventhoughotherthingshavetomove—youcandeveloptheskillneededtostaystillwhilethecurrentofthemindisflowingout,andyoudon’tgowithit.Youwatchitgoforalittleways,andbecauseyou’renotinhabitingit,itjustfallsshortofitsmarkanddies.

Soyougettoseethemindinactionandyetnotgetcarriedawaybytheaction.Thiswayit’saloteasiernottogoalongwitheverythingthatcomesflowingthroughthemind.Yougetastrongersenseoftheobserverthatcanwatchthemovementsofthemindasevents,notasworldstoinhabit.Ifyougotintothoseworlds,they’dturnintoallkindsofstoriesandtakeyoutoadarkplaceontheoutskirtsofBangkok,shootyou,anddumpyououtofthecar.Butwhenyouseethemsimplyasevents,youdon’tgetinvolvedunlessyouseeclearlythattheyreallyareuseful.Thisputsyouinamuchbetterpositionnottogetcarriedawaybythings.

Thesameabilitytowatchmovementbutnotmovealongwithit,helpsyouanalyzeyourownconcentration.TheCanontalksaboutdevelopinganabilitytostepbackabitfromyourconcentrationafteryou’vemasteredit.Inthefirststagesofconcentrationpractice,theBuddharecommendslearninghowtoindulgeintheconcentration,enjoyit,immerseyourselfinit,reallygetabsorbed.Inother

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words,youfullyplantyourmindintheobjectandbecomeonewithit.Whileyou’redoingthat,youcan’tthinkanalyticallyaboutwhatyou’redoingatall.You’retotallyfocusedontheoneobject,theoneperception.Youmayadjustitalittlehere,alittlethere,butwhenyou’vedoneenoughadjusting,youallowyourselftogetimmersedinit.Whileyou’reinthatstate,youcan’tdomuchanalyzingofanysort.ButthentheBuddhatalksaboutsteppingbackabit.Theimagehegivesisofapersonsitting,lookingatsomeonewho’slyingdown,orofapersonstanding,lookingatsomeonewho’ssitting.You’reabovetheotherpersonabit,andyoucanobservewhattheotherpersonlookslike,whatheorsheisdoing.

Inthesameway,youcanlearnhowtoobservethemindwhileit’sstill.Youaren’tsototallyimplantedintheobject,butatthesametimeyoudon’ttotallyleaveconcentration.Thereasonyoucandothisisbecauseyou’vedevelopedtheskillthroughwalkingmeditationfortheobservertobestilleventhoughthere’salittlebitofmovementinthemind.Thiswayyoucanobserveyourstateofconcentration.

TheBuddharecommendslotsofwaysyoucanobserveit.Lookforwhateveryoucanrecognizeasform,feeling,perception,thoughtconstruct,orconsciousnesswithintheconcentration,andthencontemplateitsbehavior.Onesimplewayiscontemplatingtheactivityofperception.Towhatextentdoestheperceptionyou’reusingasamarkerforyourconcentrationcreatestressordisturbanceforthemind?Learntoobservethatperception,thelabelyouplaceonthings,asanactofthemind.There’sanelementofintentionbehindit.Or,manytimes,there’sawholeframeofreferenceforthatparticularperception,awholeworldofbackground.Butifyoucanseetheperceptionasanactivitywithabeginning,amiddle,andanend,youseethattheperceptionisonething,theactualobjectoftheperceptionissomethingelse.

OneoftheclassicanalogiestheBuddhagivesisofamirage.Youseeatreeinthemirage,eventhoughtheactualtreeismuchfartherawaythantheimageofthetreeinthemirage.Thetreeinthemirageisonething;theactualtreeissomethingelse.They’reconnectedbutseparate.Whenyoucanseethedistinctionbetweentheperceptionandtheactualobject,youcanstartseeingtheperceptioninmotionandseewhatkindofeffectithasaspartofacausalchain.Thatway,youcanseewhichkindsofperceptionsarehelpful,whichonesarenot.

AjaanLeepointsthisoutinhisbreathmeditationinstructions.Thewayyouperceivethebreathinthefirstjhanaisgoingtobedifferentfromthewayyouperceiveitinthesecond,thethird,orthefourth.Inthefourthjhana,youperceivethebreathasastillenergyfield.Whatyou’vedoneistotuneintoastillenergyfieldthat’salreadythereinthebody.Thewayyoucantuneinisthroughthisperception.Whatdoyouhaveinyourcurrentrangeofawarenessthat’s

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breathenergybutstill?Ifyoucan’tfocusonthatjustyet,focusontheperceptionofbreathingin,breathingout,tryingtogettherightlengthofbreath,therightqualityofbreath.Thatwillhelpyoutogetcenteredandtosettledown.Buttherewillcomeapointwheretheunderstandingofthebreaththatgotyouintoconcentrationgetsinthewayofyourmovingtomoresubtlelevelsofconcentration.Soyouneedalternativewaysofperceivingbreathinthebody.

Insteadoffocusingonthein-and-outbreath,tryfocusingonthesubtlebreathenergiesthatflowthroughthebloodvessels,flowthroughthenerves.They’reaverysubtleformofthein-and-outbreath.Thenthere’samoresubtleenergythatgoesveryfast.Assoonasyoustartthinkingofbreathingin,it’salreadygonearoundthebody,throughoutthebody,fromheadtotoe.Andthenthere’sanotherlevelofenergy,thestillbreath,somethingthat’salwaysthere,regardlessofwhetherthere’sanin-breathoranout-breath.AjaanLeementionsoneoftheenergycenterswhereyoucanaccessthis—wherethediaphragmconnectstotheribcagerightunderyourlungs—butthereareotherspotswhereyoucanfirstaccessitaswell.Thein-breathandout-breathcanimpingeonthisstillenergy,cansqueezeit,butifyoudecidenottoletthein-and-outbreathinginterferewiththatsenseofstillenergy,youcanthenletthatsenseofstillnesssuffusethewholebody.Youmovetoadeeperlevelofconcentration,whereeverythingfeelswideopen,still,andfree.

You’vedonethisbyfocusingonyourperceptionsasevents,testingtheirresults,andthenchangingthemtogivebetterresults.Asyougrowmoreproficientatthis,youcanstartobservingtheentireprocess,toseehowperceptionsshapeyourexperienceasawhole.That’sonewayofdevelopingasenseofdisenchantmentanddisengagement,seeinghowwhatyouthoughtweretherawdataofexperiencearealreadyshapedbyperception.Thisisonewaytodevelopinsightinthecourseofpracticingconcentration.

Thisalldependsonthatabilitytoobservethemindinactionandyetnotgetcaughtupintheaction.Andthisiswhywalkingmeditationissoimportant,becauseithelpsgiveyoupracticeinperfectingthatability.

Sodon’tthinkofthewalkingsimplyassomethingyoudowhenyougettootiredtosit,orassomethingwhereyousimplygothroughthemotionsuntilyou’rereadytositagain.It’snotameditationbreak;it’sanessentialpartofthemeditation.Itdevelopsanaddedskill,theskilltobecenteredinthebodynotonlywhilethebodyisstill,butalsowhilethebodyismoving.Walkingmeditationteachesyoutobestillinthemidstofmovement,togetastrongersenseofthemindastheobserverthatdoesn’tmovealongwiththethingsitobserves.

Rememberthatchantaboutrespectforconcentration.Itdoesn’tapplyonlytosittingconcentration.Italsoappliestowalkingmeditationasanessentialskill

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inyourconcentrationpractice.Todeveloprespectforthesethings,astheBuddhasaid,putsyouinthepresenceofnibbana.

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TheSkillofRestraintDecember20,2007

Peopleoftenaskhowtobringthepracticeintodailylife.Theanswerisrelativelysimple.It’sonemanypeopledon’tliketohear,butitissimple:restraint.Therearebasicallytwokindsofrestraint.There’srestraintinwhatyoudo,andrestraintinhowyoulookandlistenandsmellandtasteandfeelandthinkaboutthings—inotherwords,restraintinwhatgoesout,andrestraintinwhatcomesin.Andbothkindsofrestraintrequireagoodamountofskill.

Takerestraintofthesenses:There’saskilltolooking,askilltolistening.Youwanttolookatthingsinsuchawaythatyou’renotexcitinggreed,anger,ordelusion.Youwanttolistentothingsinsuchawaythatyoudon’texcitegreed,anger,ordelusion.Andsoondownthroughthesenses.Thisisaskill.Youwanttobeabletodoitinsuchawaythatyoudon’tstarveyourselfofpleasurestothepointwhereyoubreakdownandsuddenlyfindyourselfinfrontofanopenrefrigerator,scarfingdownagallonoficecream.Youneedtoknowhowtokeepthemindwellfedevenasyou’restarvingyourdefilements.Inmasteringthisskill,ithelpstohaveconcentrationasafoundation.Thetextsoftengiverestraintofthesensesasaprerequisiteforconcentration,butasissooftenthecaseintheBuddha’steachings,thetwoqualitiesactuallyhelpeachotheralong.

Trytonoticewhenyoulookatsomething:Doesyourattentiongoflowingout?Doyouloseyoursenseofthebody?Ifyoudo,it’sasignthatyourlookingisn’tallthatskillful.Youwanttobeabletostayinthebodyasyoulook,asyoulisten,tomaintainyoursenseofthebreathenergythroughoutthebody.Ifyoucan’t,that’sasigneitherthatyou’relookingforthepurposeofforgettingthebody—inotherwords,you’relookingforthepurposeofgreed,anger,ordelusion—oryou’resimplycareless,andthesight,thesound,thesmell,orthetaste,whatever,happenedtocatchyouoffguard.

That’showmostpeoplelookandlistenandsmellandtasteandfeelandthinkaboutthings.Theyforgettheirinnercenterandsuddenlyfindthemselvescenteredoutside,tryingtogetsomepleasurefromgrabbingontoasightorasoundandthenelaboratingonit—eithertomakeitmoreattractiveortomakeitseemmoremeaningfulthanitactuallyis.Ifthemindisinamoodforalittlebitofanger,youfocusonthethingsthatwouldprovoketheangerandthenyoucanelaborateonit,proliferateasmuchasyoulike.

Thosearewhereourskillstendtobe.We’regreatatproliferating.Butifyou

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thinkofinputatthesensesasakindoffoodforthemind—whichishowtheBuddhaseesit—youhavetoaskyourself:Areyoupreparinggoodfoodforthemindorjunkfood?Orpoisonousfood?That’sthekindofcookingwe’reusedto.Wethinkwe’recookingupgreatmeals,buttheycanmakeussick.Soyou’vegottolearnanewwaytocookforthemind.

TheBuddhacountssensoryinputamongthefourfoodsforconsciousness.Itactuallyincludesthreeofthefour:contactatthesenses;intentionsatthesenses—whyyou’relookingatthesethings,listeningtothesethingstobeginwith;andthenconsciousnessoftheactofsensing.Thesethreeaspectsofsensoryinputarewhatthemindisfeedingonallthetime.

Thebasicskillinlearningnewwaystocookthisfoodistofocusonthebreathandgetthemindcenteredinside.You’reactuallychangingthelevelofthemindwhenit’sinsidethebodyinthisway.Insteadofbeingonthesensuallevel,it’ssuddenlyonthelevelofform,whichisahigherlevelthanthelevelofsensualdesire.Eventhoughtheremaybethedesiretostayhereatthelevelofform,it’saskillfuldesirebecauseitraisesthelevelofthemind.You’renotsodependentonthingsoutsideforyourhappiness,soyou’reinapositionwhereyoucanlookatsensualpleasuresfromabove.

Atthesametime,you’relearninghowtomakethemostofwhatyou’vealreadygot.AsAjaanLeesays,it’slikelearninghowtogrowfoodonyourownpropertyratherthaninvadingthepropertyofotherstoplantcropsontheirland.Learnhowtodevelopasenseofease,asenseoffullnessandrefreshmentrighthereinthebody.Makethatyourfood.Trytopreserveandprotectthatlevelofthemind.That’stheskillinhowyoulookatthingsandlistentothings:maintainingthissenseofthecenterinthebody,asenseofease,refreshment,andfullnessnomatterwhathappensoutside.Thatputsthemindonahigherplane—andinamuchbetterposition.

Whenyouhandlerestraintofthesensesinthisway,you’renotdeprivingthemind.You’resimplylearninghowtogivethemindbetterfood,tonourishitinahealthierway,awaythat’stotallyblameless.Sometimesyouhearpeopletalkingaboutthedangersofgettingattachedtojhana,asifitwereahugemonsterwaitingtoambushyouonthesideofthepath.Butthedangersofjhanaarerelativelyminor.Thedangersofbeingstuckonthesensuallevel,though,arehuge.Whenyourhappinessisdependentonsensorypleasuresbeingacertainway,itcanleadtoallsortsofunskillfulbehaviorasyoutrytokeeponfeedingthemindthekindofsights,sounds,etc.,itlikes.Thisiswhyweseesomuchkillingandstealing,illicitsex,lying,gettingdrunkaroundusintheworld.Allthepreceptsgetbrokenbecauseofpeople’sattachmenttothepleasuresofthesenses.Youdon’tseeanybodykillingorstealingbecauseoftheirattachmenttojhana.

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Soeventhoughthisisanattachment,it’sabetterone.Andwhenyourhappinessisnotdependentonthingsoutsidebeingacertainway,peopleoutsidehavelesspoweroveryou.Weseethissomuchthesedays.Alltheyhavetodoiswavetheredflag:“There’sdangeroutthere;thereareterroristsoutthere;theycanharmus.We’vegottodoallkindsofevilthingstostopthem.”That’swhattheytellus.Ifthemind’sonlynourishmentisthingsoutside,you’regoingtobeswayedbythosearguments.Butwhenyoucanstepback,andsay,“No,I’vegotasourceofpleasure,asourceofhappinessinside,thatpeopleoutsidecan’ttouch,”thenyou’remuchlesslikelytobeledastray.

Inthisway,yourabilitytofindnourishmentinsideisprotectionforthemind.Thepleasuresoftheworldoutsideholdalotlesspoisonbecauseyou’renottryingtofeedonthemanymore.They’restillthere,butyoucanlearnhowtohandlethemmoreskillfully,usethemmoreskillfully,asyoutrytomakethemindevenstronger.

Forinstance,therewillbetimesinyourmeditationwhenthingsaren’tgoingaswellasyou’dlike.Incaseslikethat,itcanbehelpfultogooutsideandlookatthebeautyofnaturearoundyou—theclouds,thesunset,themoonandthestarsatnight—tohelpclearandrefreshyourmind.TherearepassagesintheCanonwhereMahaKassapa,whowasoneofthestrictestandsternestoftheBuddha’sdisciples,talksaboutthebeautyofnature.Theconstantrefraininhisversesisofhowthehills,themountainsbathedinrain,andthejunglerefreshhim.SomeofthefirstwildernesspoetryintheworldisinthePaliCanon—anappreciationofthebeautiesofnotjustnaturebutofwildnature.Thatsortofappreciationispartoftheskillinlearninghowtogladdenthemind.

Whatthiscomesdowntoisthat,astheBuddhasaid,evensomethingassimpleaslookingorlisteningcanbedevelopedasaskill.Youlookandlistenwhileatthesametimetryingtomaintainyoursenseofbeingcenteredinside.Thisisoneofthebestmeasurementsforhowmuchgreed,anger,ordelusionislurkinginthemindandpushingitaround.Ifyoucatchthemindflowingouttoaparticularobject,thereyouare:You’vefoundadefilement.

ManyofusintheWestdon’tliketheword“defilement.”Wedenythatthere’sanythingdefiledinourmindsandyet,whenthemindiscloudedbydesire,narrowedbydesire,that’spreciselywhattheBuddhameans.Yoursenseofinnerawarenessgetsobscuredandnarrowedasyourattentiongoesflowingout.AccordingtoAjaanLee,thetendencytoflowouttothingsisthemeaningofasava:effluentorfermentation.Thatkindoflookingandlistening—thekindwhereyourmindflowsouttotheobject—isunskillfullooking,unskillfullistening.Ifyou’reskillful,youcanstayinsidewhileyouseeandhear.Whenyoucatchthemindinthecourseofflowingout,you’velearnedanimportantlesson:thatthere’sstillgreed,anger,anddelusioninthemind.Ifyouwanttolookforit,

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hereitis.Onlywhenyouseeitcanyouactuallydosomethingaboutit.Youbegintosensethedangeroffallingforthosecurrents.Youdevelopthemotivationtowanttodosomethingaboutit,sothatyoudon’thavetogetpushedaroundlikethisanymore.Youfindwaysofstoppingtheflowatitssource.

Thisiswhereyoufindthatbeinginsidetheformofthebodyreallyisahigherleveloffoodforthemind,ahigherlevelofhappiness,abetterplacetobe.Youwanttodoeverythingyoucantostayhere,regardlessofwhathappensoutside.Whenawildfireswoopsdownthemountainsideatyou,youwanttostayrightwhereyouare.Youmaywanttomovethebody,ofcourse,butyouwantyourcentertostayrighthereinsidethebody.Whendisappointmentscomeinlife,youstillwanttostayhereandnotletthedisappointmentsfromoutsidemakeinroadsintothemind.Whenacoldwavecomes,aheatwavecomes,youwanttobeabletofindyourrefreshment,yoursenseofwellbeing,hereinthebody.

Thisiswhyrestraintofthesensesisnotdeprivation.It’sactuallyawayoffeedingthemindbetterfood,givingitahigherlevelofpleasure.Butyoucan’thaveeverything.Ifyougoforthemoredangerousfood,youmissoutonthebetterfood.You’vegottomakethechoice:healthfoodorjunkfood.Inthatsense,restraintisaformadeprivation.Butit’sactuallyatrade.You’regettingsomethingbetterinreturn.

Asyougothroughtheday,keepaskingyourselfthatquestion:“WhatamIfeedingonrightnow?Andwhatisitsayingaboutthemind?WhatamIlearningaboutthemindbywatchingthewayIfeed?”Inthisway,thesimpleactoflookingorlisteningispartofthepractice.Ifyoudoitskillfully,it’snourishmentforthepractice.Itkeepsitgoing.

Thepathdoesn’tproviderefreshmentforthemindonlywhileyousitherewithyoureyesclosed,orwhileyou’redoingwalkingmeditation.Whenyouknowhowtoexerciserestraint,youcangainrefreshmentthroughouttheday.There’sacontinuityinthepractice.Whenyousitdownandcloseyoureyes,you’rerighthere.Youdon’thavetospendthewholehourpullingthemindinlikeacatonaleash,becauseit’salreadyhere.You’vealreadybeendevelopingthewisdomanddiscernmentthatprotectthemind,keepingithere.Youdon’thavetocookthemupfresheverytimeyousitdownandmeditate.

Sothinkofeverythingyoudothroughoutthedayasaskill,includingthewayyouexerciserestraint.Sometimesthatmeansnotlookingatorlisteningtothethingsyoudon’tknowhowtodealwithyet—likeabeginningboxerwhoknowsenoughnottotakeonaworldchampion.Butyouwon’thavetogothroughlifewithblindersonallthetime.Youcanteachyourselfhowtolookatthingsthatusedtosetoffyourangerorsetoffyourlust,butyoudoitinanew

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way,awayinwhichtheydon’tsetyouoff.Ifthere’ssomethingyoufeelgreedfor,lookattheunattractivesideofgetting:whatwouldbeinvolvedintryingtogainthatthingandkeepit.Ifthere’slust,thinkoftheunattractivesideofthehumanbody:yourownandthatofeveryonearoundyou.AsAjaanLeewouldsay,lookatthingswithbotheyes,notjustone.

Andfurthermore,staycenteredrightherewhileyou’redoingyourlookingsothatyoucancheckandseeif,asyou’relookingandlistening,you’rereallystayingseparatefromthedefilement.Orareyousneakingitin,areyouflowingalongwithit?Thisiswhyrestraintisagoodcheckonthemind,intwosensesofthewordcheck:Notonlytostopit,butalsotokeeptabsonwhat’sactuallygoingon.Ifthedefilementsseemreallyquietwhileyousitinmeditation,well,here’syourchancetotestthem.Dotheyflowoutduringtherestoftheday?

Restraintiswhatprovidescontinuitytothepractice.Ifyoudoitskillfully,yourlookingandlisteningallbecomepartofthepractice.Theycankeepyouonthepathalldaylong.

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GuardianMeditationsJune8,2007

Ifyou’veeveropenedabooktolookatdependentco-arising,yourfirstimpulsewasprobablytoclosethebookbecausethetopicissocomplex.Butactuallytherearesomegoodbasiclessonsyoucanlearn,evenfromyourfirstimpressions.Theprimaryfactorisignorance.That’swhatstartssufferinginmotion.Whenyoureplacetheignorancewithknowledge,thatcutsthechainofcausesandconditionsleadingtosuffering.

Soit’sgoodtoknowpreciselywhatkindofknowledgeiscalledforhere:knowledgeofthefournobletruths.Thisiswhyrightviewisalwaysgivenasthefirstfactorinthenobleeightfoldpath.Itstartswithconvictioninyouractions:thatyouractionsarereal,thattheyreallydohaveresults,andthatthequalityoftheresultsisdeterminedbythequalityofthementalstateengenderingtheaction.It’swithinthiscontextthatthefournobletruthsmakesense.Afterall,sufferingisaresultofaparticularmentalaction,oraseriesofmentalactions—cravingandignorancebeingprimary.Ifmentalactionsdidn’thaveanimpactonyourlife,thefournobletruthswouldbemeaningless.

This,ofcourse,directsustowherewehavetopractice:We’vegottotrainthemind.Noticethateachofthefournobletruthsentailsaparticularduty,eachofwhichisaskilltobemastered.You’retryingtocomprehendsufferingsothatyoucanletgoofitscause.Youdevelopthepathsothatyoucanrealizetheendofsuffering.Thosearethedutiesyouhavetomasterasskills.ThisiswhyintheBuddha’steachingthere’snobigcontroversyoversuddenversusgradualAwakening.Thekindofknowledgewe’redevelopinghere,likeanyskill,isincremental.Themoreyouworkonit,themoresensitiveyouget.Ultimatelyyoureachapointwhereyoureallyunderstand.

TheimageinthetextsisofthecontinentalshelfoffofIndia.It’sagradualslopeandthenthere’sasuddendrop-off.It’snotallornothing.Thebuild-upisimportant,becausethebuild-upiswhatmakesyoumoresensitive.Onlywhenyou’rereallysensitivecanyouhavethose“Aha”momentsthatreallygodeepintothemind,openthingsup,changeyourperspectiveoneverything.Thisiswhytheeightfoldpathisnotonlycomposedofrightview,butalsootherfactorsthathelptoincreaseyourabilitytoknow,tolearn,tobeawareofthemind,andtohelpyouletgoofthefactorsthatobscurethemind.That’swhyoneoftheBuddha’stermsforthepathis“developingandlettinggo.”You’redevelopingclarityofmind;you’relettinggoofthethingsthatobscureanddefilethemind.Sothat’s

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thebig,importantfactorinthechainofcausesandconditions:whetheryou’reoperatingoutoftherightviewofthefournobletruths,orthewrongviewofignorance.

Theotherpointthatwillimmediatelystrikeyouifyoulookatdependentco-arisingishowmanyofthefactorscomepriortosensorycontact.Thingsdon’tjustbeginwithsensorycontact.Youbringawholeloadofpreconditionstoanyexperience,andworkingonthosepreconditionsiswhat’sgoingtomakeallthedifference.Forinstance,buildingrightoffofignorancetherearewhattheycallfabrications.Thewayyoubreathe,ifit’sdoneinignorance,cancontributetosuffering.That’sphysicalfabrication.Verbalfabricationconsistsofthewayyoudirectyourthoughtstothingsandthencommentonthem.Ifthisisdoneinignorance,it’sgoingtoleadtosuffering.Mentalfabricationconsistsofperceptionsandfeelings:Ifyoufabricatethesethingsoutofignorance,they’regoingtoleadtosufferingaswell.

Thisiswhyalargepartofthepracticeisfocusedontheissueofperception:thewayyoulabelthings,howtheyfitintothelargerpictureofyourthoughts.AndthisiswhytheBuddhadidn’tjustsitpeopledown,andsay,“Okay,justbeinthepresentmomentanddon’tthinkaboutanythingelse.”Hewouldoftenstarthisinstructionsbyleadinguptoanunderstandingofwhywe’reinthepresentmoment,exactlywhatwe’retryingtolookforinthepresentmoment,whatwe’regoingtodoaboutitwhenweseeit.

ThisiswhytherearesomanyanalogiesandimagesintheCanon.Theygiveyouaframeworkforunderstandingwhatyou’redoing.Andagain,manyoftheimagesandanalogieshavetodowithskills:Beingaskillfulmeditatorislikebeingaskillfulcook,carpenter,orarcher.There’saskillfulwaytoperceive;there’sevenaskillfulwaytofeel.Feelingcomesnotonlyfromrawdata,streaminginfromtheoutside,butalsofromanelementoffabricationandmentalimpulse.Aphysicalimpulsecomesupyournerves,andyourmindprocessesitbeforeyou’rereallyconsciousofit.Whatwe’retryingtodoaswemeditateistolearnhowtobringsomeoftheseunconsciousprocessesintothelightofday.Andacentralelementintheseprocessesisthewayyouperceivethings.Youcanconsciouslytrainyourselftoperceivethingsinmoreuseful,moreskillfulways.

There’saseriesofmeditationscalledguardianmeditations,whichareveryhelpfulinusingskillfulperceptionstogetthemindintherightmood,intherightattitude,withtherightunderstanding,asyoucomeintothepresentmoment.You’lloftenfind,asyou’resittingheremeditatingonthebreath,thattheproblemisnotwiththebreath.It’swiththementalbaggageyou’recarryingwithyou.Soyouwanttoopenupthebagsandthrowoutalltheunnecessaryweight.There’sanimagetheyhaveinThailandoftheoldwomanwhocarries

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aroundahugebundleofstrawonherback.She’salwaysbentoverbecauseshe’scarryingsomuchstraw.Peopleaskherwhyshedoesn’tputitdown,andshesays,“Well,somedaythisstraw’sgoingtocomeinhandy,soI’mcarryingitforthedayI’llneedit.”Soshecarriesitwherevershegoes.Ofcoursetherearemanyotherthingsshecouldbecarrying,butshecan’tbecausethestrawissuchahugebundle,andofcourseit’sprettyuseless.

Soyouwanttolookintoyourbaggagetoseehowmuchstrawyou’recarryingaround,sothatyoucanlightenyourload.Thenyoucanreplaceitwithbetterthings,thingsthatreallywillbeuseful.Andtheguardianmeditationsareagoodwayofsortingthingsoutinyourbaggage.

ThefirstguardianmeditationisrecollectionoftheBuddha,keepinginmindhisAwakening,reflectingonitasacentraleventinthehistoryoftheworld.ThefactofhisAwakeningshowsthatthroughhumanefforttruehappinesscanbefound.It’sanimportantpointtokeepinmindbecausesomuchofourmodernculturetriestosay,“Hey.Youcan’thaveanultimateanddeathlesshappiness,butyoucanhavethehappinessthatcomesfromoureggbeaterwithanMP3playerbuiltrightintothehandle,”orwhatever.Inotherwords,theykeepyoufocusedonwhatyoucangetoutofbuyingtheirstuff,whichisallprettymiserable.HowmanyarticlesinTheOnionarebasedonthis:“Womandiscoversthatbuyingthatnewmopdidnotdeliverthefulfillmentthatshehopeditwouldbringtoherlife.”Inotherwords,ourculturekeepsusaimingprettylow:“Goforthequickfix.Goforsomethingthatdoesn’trequireanyeffortorskillonyourpart,justmoney.”Theydressitup,makeitsoundlikeyou’llbereallyhappyifyoubuytheirstuff.

Soit’simportanttokeepinmindthattherewassomeoneinthepastwhofoundtruehappinessanditwasthroughhisownefforts.And,ashesaid,itwasn’tbecausehewasaspecialgodoranything.Itwassimplythroughdevelopingqualitiesofmindthatwecanalldevelop—man,woman,child,layorordained:ardency,resolution,heedfulness.Weallhavethesequalitiestosomeextent.It’ssimplyamatterofdevelopingthem.Thesamewithvirtue,concentration,discernment:Thesearethingsweallhavetosomeextent.It’ssimplyamatteroflearninghowtomakethemall-around.

Sowhenyou’retemptedtogoforthequickbutshorthappiness,remindyourself,“TheBuddhasaysthattruehappinessispossible,andthatitcanbegainedthroughhumaneffort.”Doyouwanttoliveyourlifewithoutexploringthatpossibility?Ordoyoujustwanttowriteitoff?

Inthisway,keepingtheBuddha’sAwakeninginmindisanimportantperception,animportantperspective,tobringtoallofyourexperiences.AndtherearemanyotherthingsthatyoucangainbythinkingabouttheBuddha’slife:thesortofpersonhewas,hislastmessagetobeheedful.Hewasthesortof

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personwhohadalreadyfoundtruehappiness.Hedidn’tneedtogainanythingfromanyoneelse,buthewentoutandhetaughtfor45years,walkingaroundNorthernIndia.Wherevertherewassomeonewhowasreadytobetaught,readytobenefitfromhisteachings,hewouldwalkthere.That’sthekindofpersonwhotaughtthisDhamma.Notsomeonewhowasrunningaretreatcenterandneededtobringincash,andwhowaswillingtosayanythingtoattractclientele,butsomeoneactingtotallyoutofpuremotives,purecompassion.Sothat’sthekindofpracticewe’repracticingaswefollowhispath.Andit’sennoblingforustopracticeinthatlineage.

Sothesearegoodperceptionstoholdinmind.Especiallywhenyou’regettingdiscouragedortemptedtogiveuponthepractice,orifyouthink,“Well,maybeI’mnotuptothis”:RememberthattheessentialqualitiesforAwakeningarequalitiesthateverybodycandevelop.Butwehavetodevelopthemourselves.Wecan’tdependonanyoneoutsidetocomeanddoitforus.That’stheotherpartofthemessageoftheBuddha’slife,thepartthatkeepsyouonyourtoes.

Thesecondguardianmeditationisgoodwill.Youwanttobringanattitudeofgoodwilltoeverybodyaroundyou.WhentheBuddhatalkedaboutgoodwillinthebrahma-viharas,itwasn’tordinary,everydaygoodwill.Itwasgoodwillallaround,withoutlimit.That’snoteasy.Itdoesn’tcomenaturallytous.Wetendtohavegoodwillforcertainpeople,andnotsomuchforotherpeople.Asaresult,ouractionsveryeasilyturnunskillful.It’sveryeasytodoharmtothepeoplewedon’tcareaboutorwhoaren’tonourlistofpeoplewhodeservetobehappy.Andit’salsoeasytodroppeoplefromthelistwhenthemoodstrikesus,totreateventhepeopleweloveinunskillfulways.

Sotoprotectyourselffromthatkindofunskillfulaction,you’vegottolearnhowtomakeyourgoodwillall-around,24/7.Thatdoesn’tmeancreatingacloudmachinethatsendsoutbillowingcloudsinalldirectionstohideyourlackofgoodwill.Whenyoustartspreadingthoughtsofgoodwill,firstyouspreadittopeoplewhoareeasy—thepeopleyoualreadyloveandlike—andthentopeoplewhoareharder.Eventhoughyoudon’tlikethem,youcanaskyourself:“WhywouldInotwantthispersontobehappy?”Afterall,whenpeoplearen’thappy,theycandocruelandmiserablethings.Theworldwouldbeabetterplaceifeveryonecouldfindtruehappinessinside,regardlessofwhetheryoulikethemornot,orwhetherthey’vebeengoodornot,orwhetherthey’reonyourlistofthe“deserving.”Andbesides,whomadeyoutheNationalBureauofStandards?Whyshouldyourlikesanddislikesruletheworld?Inthisway,goodwillmeditationismeanttobeachallengeforyoutoreallythinkthroughwhyyou’dwanttolimityourgoodwill,andtoremindyourselfofwhyit’sgoodtohavegoodwillforeveryone.Youcan’tactonharmfulintentionsifyourgoodwillisallaround.Thisiswhyit’scalledaguardianmeditation.

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Thethirdguardianmeditationisofthefoulnessofthebody.Alotofpeopledon’tlikethisone.IfwetookapollofmeditatorshereintheWest,we’dprobablyfindthisatthebottomofthelistofpopularmeditationtopics,yetit’sveryuseful.Somepeoplesay,“Hey,I’vealreadygotanegativebodyimage.Whydoyouwantmetomakeitevenmorenegative?”Well,there’shealthynegativebodyimage,aswellasanunhealthyone.Unhealthyiswhenyouseethatyourbodyisugly,butotherpeoplehavebeautifulbodies.Healthyiswhenyouseethatweallhavethesamegarbageinsideourselves:Nobody’sliverwouldwintheMissUniversecontest.Thiscontemplationishelpfulbecauseit’saguardian.Itprotectsyoufrominappropriatelust.Therearesomanypeopleoutthereyoucouldfeellustfor,butifyouactedonityou’dcreatealotoftrouble.Evenifyou’renotpracticingcelibacy,youneedawaytoguardyourselfagainstthatkindofvagrantlust.Sothenexttimeyouseeanattractiveperson,insteadofweavingallsortsofnarrativesfromtheideasandassociationsyou’vedevelopedaroundbeauty,it’sgoodtoteachyourselfothernarratives,otherassociations.Rightundertheskin,whathaveyougot?You’vegotallthesebloodvesselsandnervesanduck!Andasyougodeeper,it’sgetsmoreuck!Andwhatdoyougainoutoflustingforthat?Whywouldyouwantit?

Thissortofcontemplationreallygoesagainstthegrain,whichisoneofthereasonswhyit’susefultoreflectonoverandoverandoveragain.AjaanMahaBoowakeepsmakingthepoint:Don’tcountthenumberoftimesyou’vereflectedonthefoulnessofthebody.Justkeepdoingituntilit’sdoneitsjob.Afterall,ourlustingafterthehumanbodyiswhatledustobeborn.Thisiswhatkeepsuswantingtocomeback,anditmakesusdoreallystupidthings.Sothiscontemplationisausefultooltohaveinyourarsenal.It’sausefulnewsetofperceptionstodevelop.Ourperceptionsofbeautyaredangerous,soit’sgoodtolearnhowtoseethatbeautifulbodiesarenotreallybeautiful.Allyouhavetodoislookinsidealittlebitandyouseeallkindsofstuffthatcankillthelustifyoureallyallowyourselftolookatthebodyasawhole,andnotjustatthefewpartsyoutendtofocusonasbeingattractive.

Thefourthguardianmeditationisrecollectionofdeath.Formostpeoplethisisprettydisturbinganddepressing,butit’smeanttobeusedinawaythat’sinspiring,thathelpsustofollowthepathbeyonddeathtothedeathless.Remindyourselfthatwe’vegotthispracticethatallowsustopreparefordeathandtranscendit.Haveyoufullydevelopedit?Areyoureallyprepared?AndtheanswerisalmostalwaysNo.Okay,then,you’vegotworktodo.

Thisisagoodantidoteforlaziness.There’sagreatsuttawheretheBuddhatalksabouteightreasonsforlazinessandeightreasonsforbeingdiligent,andforbothliststheexternalconditionsarethesame.Youcanbelazybecauseyou’refeelingsick;youcanbelazybecauseyouareabouttogoonatrip;youcanbelazy

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becauseyou’vejustgottenbackfromatrip;youcanbelazybecauseyoujustrecoveredfromanillness;youcanbelazybecauseyouhaven’teatenenough;youcanbelazybecauseyou’veeatentoomuch.Butyoucanalsousethosecircumstancestoremindyourself:“Idon’thavemuchtime.”Whenyoujustrecoverfromanillness,insteadofsaying,“I’mstillweak,I’mnotquitewellyet,letmerest,”youremindyourself:“Icouldgetsickagain.Icouldhavearelapse,butatleastnowI’vesomestrength,letmegivethisstrengthtothepractice.”Ifyouhaven’teatenenough,remindyourself,“Thebodyislight;I’mnotspendingallthattimeandenergydigestingmyfood,soI’vegotmoreenergynowforthepractice.”You’vegottherightconditionsforsittingveryquietly,verystill.

Soyourattitudeiswhat’sgoingtomakethedifferencebetweenwhetherthecircumstancesyou’vegotrightnowarereasonsforlazinessorreasonsfordiligence.Whenyouremindyourselfthatyoudon’tknowhowmuchtimeyou’vegot,itshouldstiryoutoaction—sothatwhenthetimecomes,whenyoureallydohavetogo,you’reready,prepared.You’vegottheconcentration,you’vegotthepowerofdiscernment,you’vegotthestrengthofmindtodealwithwhatevercomesyourway.

Ifyousitaroundsaying,“PleasemayInotdie,pleasemayInotdie,”somedayyou’llstillhavetodienomatterhowmuchyouplead.Awiserattitudewouldbe:“PleasemayIbereadywhenthetimecomes.MayIhavethestrengthtodealwithanydifficultythatmightcomemyway.”Thenyourealizethatthisissomethingyouhaveinyourpower:toworkonthosestrengths.Afterall,we’vegottheexampleofhowtheBuddhadied.Thisiswhythesetworecollections—recollectionoftheBuddhaandrecollectionofdeath—gowelltogether.TheBuddhashowsyouhowyoucanprepare.Youlookatthewayhedied:onelasttripthroughallthejhanas.Hediedwithnosufferingatallandgainedtotalrelease.It’spossibleforahumanbeingtodothis.IfyouthinkthatcomparingyourselftotheBuddhaistoomuchofastretch,thinkaboutthemembersoftheSangha.Youcanreadtheversesoftheeldermonksandtheeldernuns.Someofthemwereprettymiserable,totallosersinmeditationatfirst,andyettheywereabletopullthemselvestogether.Theycoulddoit;youcandoit.

Sothesefourcontemplationsareguardianmeditationstobringwisdomintoyourperceptionofthings,thelabelsandideasyoubringtoyourexperience.Themoreyoudevelopthem,thenthebetterthesetofassociations,thebetterthesetofnarrativesyoubringto,say,justthefactyou’rebreathing,orthefactyou’reseeing,hearing,tasting,ortouchingthingsinthepresentmoment.Inotherwords,whatyoubringintothepresentmomentisgoingtomakeallthedifference.

Thisiswhywetrainthemind.Thisiswhywepractice—sothatwhenthetimecomestoperform,youcanperformwell,inawaythatdoesn’tleadto

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suffering.Youbringknowledgeintotheequationsothatnomatterwhichfactorofdependentco-arisingyou’relookingat—whetherit’sfeelings,contact,craving,clinging,orwhatever—youcanuntangletheconditionsforsufferingandreplacethemwithconditionsthatleadtotheendofsuffering.

Solearnhowtodevelopthesetopicsalongwiththebreath.Theyhelpputthewholepracticeintotherightnarrative,intotherightperspective,andtheyprotectyousothatyouaren’tconstantlycausingsufferingforyourselfandthepeoplearoundyou.That’sthebestprotectionthereis.

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CleanlinessisNexttoMindfulnessFebruary10,2006

There’safamouspoeminThailandabouttheamorousadventuresoftwomentryingtooutdoeachotherintermsofthenumberofwomentheycansleepwith.It’sprettylightentertainment,butoneofitsmostinterestingpassagesiswhenoneofthemenisenteringtheapartmentsofawomanhe’senamoredwith.Heopensthedoorandthere’safoldingscreenpaintedwithastory.Atthatpointthepoemdropsthestoryofthemanandthewoman,andgoesintothestoryonthescreen,describingnotonlytheeventsdepictedonthescreenbutalsohowthey’redepicted.Itturnsoutthewomanherselfhadpaintedthescreen.Soasthemangoesfrompaneltopanel,henotonlylearnsthestorybutalsogetsaverygoodsenseofwhatkindofpersonsheisbythewayshehandledthescenes,howshepaintedthecharacters.Soeventhoughyouhaven’tmetheryetinthepoem,bythetimeyoufinishthestoryinthescreenyouknowherthroughherhandiwork.

ThisisaprincipleyoufindthroughoutThaiculture.Backintheolddays,peoplewouldlearnabouteachotherbythewaytheydidthings,bythethingstheymade.Ifyouwereayoungmanandwantedtoappealtoayoungwoman,you’dcarveapoleforhertocarryoverhershoulderwhencarryinggiftstothemonastery.Andshe’dgetaverygoodsenseofwhatkindofpersonyouwerebothbythefactthatyoumadeapoleforthatpurpose,andbyyourhandiworkinthewayyoucarvedit.Mostofusnowadayswouldbehopelessinasituationlikethat.We’renotusedtomakingthings.

Thisisoneofourproblemsasmeditators.Wedon’thavemanyphysicalskills;wehaven’tlearnedthementalqualitiesthatgowithdevelopingaphysicalskill.Sowe’vegottogobackandlearnthemfromscratch.Thisiswhythetrainingisnotjustamatterofsittingandwalking;it’sawholelifetime.Allthethingsyoudothroughoutthedayareopportunitiestodevelopmindfulness,alertness,learninghowtobemeticulousinwhatyoudo.There’sthesaying,“Howyoudoanythingishowyoudoeverything.”Itmaynotbeabsolutelytrue,butit’sclose.

AjaanLeedevotesalmostawholeDhammatalktothetopicofcleanliness.Thetitleofthetalkis“ReflectiononVirtue,”or“RecollectionofVirtue,”butagoodtwo-thirdsofthetalkisaboutbeingclean.That’sanimportantpartofvirtue.Inotherwords,whileyou’relivinghere,don’tthinkthattheday-to-dayfactsofeatingorhavingaplacetosleepareminormatterstohurrythroughso

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youcangettotherealbusinessofmeditating.Ifyou’resloppywiththingsoutside,you’regoingtobesloppywithyourmeditation.It’sabasicprinciple.Youwanttolearnhowtobemeticulous,clean,neat,alertinallthethingsyoudo.Inthatway,theactivitiesbecomenotachoretobedisposedofasquicklyaspossible,orsomethingjustgettinginthewayofyourmeditation.Theybecomepartofthemeditation.Afterallthewordformeditationisbhavana:Itmeans“todevelop.”You’redevelopingqualitiesofmind.Andthemindthatcleansyourroomisthesamemindthattriestocleanitselfout.Ifit’ssloppyincleaningtheroom,it’sgoingtobesloppyincleaningitselfout.Soyou’vegottotakethesethingsseriously.

IrememberAjaanFuangtellingmeabouthistimewithAjaanMun,howAjaanMunwasextremelymeticulous,verycleanabouteverything.Evenlivingoutintheforestinthedryseasonwhentherewasalotofdust,hishutandeverythingarounditwasveryneat,veryclean.Everythingwasinitsrightplace.Eventheragsheusedtowipeoffhisfeet:Healwayskeptthemwellwashed.Iftheygottorn,hewouldsewthemup.Hedidn’tletanythinggotowaste.

Sotrytohavethisattitudeinallyouractivities.Whenyou’retrainingthemind,themindistherenotonlywhenyoumeditate.It’sthesamemindthatgoesthroughtheday:whatyoudo,whatyousay,howyoudoyourchores.Thosearetheareaswhereyoushowthequalitiesofyourmind.Thosearetheareaswherethey’realsobeingdeveloped.Ifyou’redevelopingsloppy,lazyhabitsinyourday-to-daychores,thosehabitsaregoingtogetinthewayofyourmeditation.Ifyoulearntobemeticulousandneat,thosehabitswillcomehelpyourmeditation—becausethemindislikealargetree.Sometrees—likebananatrees—haveonlyoneshootattheend.Theygrowveryfastbutdon’tgivemuchshade.Thetreesthatgivealotofshadearetheonesthatgrowlotsofbranches.

There’salottobecoveredintrainingthemind.It’snotjustamatterofmasteringonesingletechnique.Iwasonceaskedthequestion,“Howdoessomeonewho’smasteredmeditationovercometheproblemofpride?”Afterall,you’vebeenabletomasterthistechnique;you’reprettysharp.Well,thathappensmainlyinplaceswhereeverythingisreducedtoameditationtechnique,inmeditationcenterswherethepeoplewhomeditatedon’thaveanythingelsetodo.Everythinggetschanneledintothatoneshootattheendofthebananatree.Thingsmayhappenfast,butthere’snoshade.It’sanincompletetraining.

Thecompletetraininghastogoallaround.Ithastodealwiththewayyoutreatotherpeople,howyouhandledifficultsituations.Yourwholelifeispartofthetraining,andinthecourseofthewhole-lifeaspectofthetraining,youneedtolearnhowtoseehowyou’vebeensloppy,howyou’vebeenstupid,howyou’vebeenignorant,howyou’vebeenthoughtlessandcareless.Ifyoudon’tseethose

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things,you’renotgoingtolearnanything.Theexperienceischasteninginsteadofpride-inducing.Whenthetrainingiscomplete,everyaspectofthemindhasbeentrained,sothatyou’reskilledatallkindsofactivities,withanattitudenicelybalancedbetweenhumilityandpride.

Once,duringmyveryfirstyearwithAjaanFuang,thetimecameforthekathina,whichwasthebigeventoftheyear.LotsofpeopleweregoingtocomefromBangkok.Someofthemwouldhavetobehousedforanightortwobeforethekathina,andeverybodywouldhavetobefed.IhadadreamafewnightsbeforetheycamethatAjaanFuanghadahugeclosetwithlotsofdifferenthats.Hewouldgointotheclosetandcomeoutwithonehaton,thengobackinandcomeoutwithadifferenthaton.Andsureenough,inthepreparationforthekathina,theyhadtoputupbambooshedsandtheyhadtoarrangefortheextrakitchenareas—lotsofdifferenttasks—andhewasgoodatsupervisingthemall.Aslaterhetoldme,“PracticingtheDhammaisnotjustbeinggoodatsittingwithyoureyesclosed.Itinvolveslearninghowtobeskillfulineverythingyoudo.”Thisattitudethatwantstobeskillful:That’swhat’sgoingtoseeyouthroughlotsofdifferentproblems.Ifyoudon’tgiveadamnaboutthingsoutside,yourmindisgoingtobea“don’t-give-a-damn”kindofmindinsideaswell.Itgetsapathetic,careless.

Butifyoumakeupyourmindthatwhateverchorefallstoyou,you’regoingtotrytodoitskillfully,thenyoudevelopwhatarecalledthefourbasesforsuccess:thedesiretodoitskillfully;thepersistencethatstickswithittillyou’vemasteredit;intentness,payingalotofattentiontowhatyou’redoing;andanalysis,usingyourpowersofdiscernmenttoseewhat’snotyetright,tryingtofigureouthowtogetaroundproblems,howtosolvethem.Thisfourthfactoralsoinvolvesingenuity—alltheactivequalitiesofthemind.Thetextstalkaboutthesefourbasesofsuccessspecificallyinconjunctionwithconcentration,butacommonteachingalloverThailandisthatifyouwanttosucceedatanything,you’vegottodevelopthesequalitiesofmindandapplythemtowhateveryouhavetodotosucceed.Andregardlessofwhatareasofyourlifeyoudevelopthemin,youcantakethemandapplythemtootherareasofyourlifeaswell.

Soseeeveryaspectofyourlifeasanopportunitytotrainthemind.Ifyouwanttodevelopgoodstrongpowersofconcentration,it’snotjustwhatyoudowhileyou’resittingwithyoureyesclosed.It’showyoutackleanyactivity:learninghowtobefocusedonthatactivity,learningtobestrictwiththemindwhenitstartswanderingoff.Thatwaythemindisrightthere;youlearnhowtokeepitrighttherenomatterwhatyou’redoing.Andwhenthetimecomestositdownwithyoureyesclosed,well,you’rerightthere.Youdon’thavetogochasingtheminddown.Sotrytoseethepracticeasaseamlesswhole.Thewordbhavana,asIsaid,is“todevelop.”Youcandevelopyourmindinanysituation.

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Don’tthinkthattheimportantinsightsaregoingtocomeonlywhenyou’resittingwithyoureyesclosed.TherearemanyreferencestothispointintheCanon.Onenun’smindfinallycametoagoodsolidconcentrationwhileshewaswashingherfeet.Andthepoeminwhichshetellsofhowthishappenedisinteresting.Aftershewashesherfeet,shegoesintoherhutanddoesallthethingsyou’retoldtodointheVinaya.Shechecksthebedfirstbeforeshesitsdownonitandthenshetakesapinandpullsthewickoutofthelamptoputoutthelight.Andassoonasthefirewentout,shesaid,thatwasthemomentofherAwakening.Shesaidtheliberationofawarenesswasliketheliberationofthefire.

Soit’snotonlywhenyou’resittingwithyoureyesclosedthatimportantthingscanoccurtothemind,importantinsightscancome,orthatthemindcangatherintoone.It’samazing.Sometimesthemindcanreallygetconcentratedwhileyou’rejustdoingachoreifyouapproachthechorewiththeproperrespect.Sorememberthatthistreeofourshaslotsofbranchesandthey’reallgrowingatonce.Thingsmayseemslowbecausethey’reallgrowingatonce,butatleastyou’regettingatreethatoffersreallygoodshadeonceit’sgrown.That’swhatitmeansforthemindtobewell-trained:trainedall-around.Youcanwatchthemindinitsactivities,soyouwanttomakesurethatit’swelltrainedineverythingitdoes.

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ASenseofEntitlementApril12,2004

Someofthechantswereciteintheeveningaremeanttoinspireus,andothersaremeanttowarnus,tokeepusgrounded,tomakesurewedon’tgetlostinabstractions,inideasthatarenotallthatrelevanttowhereweare.

Likethechantontherequisites.It’stheretoremindus—dayin,dayout—thatwhenyou’reborn,you’rebornwithabiglack.You’vegotthisbodythatneedsfood,needsclothing,needsshelter,needsmedicine,andyou’renotbornwithanentitlementtothosethings.Ifyouwerereallyentitledtothem,theywouldcomeontheirown.Thefactthattheyseemtocomeontheirownwhenwe’rechildrenisbecauseourparentsarelookingafterus,butthatmeanstheyhavetogooutanddoextraworkjusttoprovideforthisbig,gapingholethey’vejustgivenbirthto.Andsoasyougrowupasahumanbeing,younotonlycarrythishugeloadofneedsaroundwithyou,butyoualsocarryabigdebttothegoodness,theworkofotherpeople.It’simportanttokeepthatinmind.

Partofthereasonforthatchantistogiveasenseofsamvega.Youthinkaboutallthesufferingthatgoesintomakingsurethatwehavethefoodweneedtokeepthisbodygoing,theclothing,theshelter,themedicine—notonlyfromtheworkweourselveshavedonetogetthesethings,butalsoalltheworkandsacrificesthatotherbeingsmakesothatwecanhavethem.

Sowecometothepracticewithahugedebt.AndtheBuddhaencouragesustohaveasenseofgratitudetoeveryonewho’sprovidedforus—materiallyandintermsoftheDhamma—becauseotherwisewegetcomplacent.

There’sasayingthatgratitudeisthesignofagoodperson.Ifyoudon’tappreciatethegoodnessofotherpeople,it’shardtomakethatextraeffortneededtobeagoodpersonyourself.Sostopandreflecteverydayonthedebtsyouowetootherpeopleandthevariouswaysyoumightbeabletorepaythosedebts.ThismeansthatyoushouldcometothepracticenotwithasenseofentitlementbutwithasenseofhowmuchyouneedtheDhammapracticetohelpcompensateforthedebtsyou’vebeenaccumulatingovertime.

Lookatthemonasterywehavehere.It’scomeaboutthroughthegenerosityoflotsandlotsofdifferentpeople.They’vebeengenerouswiththeirmoney,generouswiththeirtime,generouswiththeirstrength.Everythingwehavehereistheresultofsomebody’sgenerosity.Oneofthereasonsweneedtobereallyactiveinthepractice,dedicatedtothepractice,notcomplacentinthepractice,is

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becausewe’vegotthisdebt.AstheBuddhaoncesaid,theonlypeoplewhoarereallydebtlessinthisworldarethearahants.Aslongaswehaven’tyetreachedthatpoint,westillhaveadebttootherpeople,totheotherbeingsallaroundus.Whateverwaywecanbuildgoodnessthroughgenerosityofourown,observingtheprecepts,throughthemeditation,isawayofhelpingtorepaythatdebt.

Atthesametimethere’sthequestionofkeepingthisteachingalive.Youneedtohaveasenseofhowpreciousthisis,thisteachingoftheDhamma.It’snotthatbeingsgettomeetwiththeDhammaeverylifetime.TherearewholeeonswheretheworldhasnonotionoftheDhammaatall.WewereborninatimewhentheDhammaisstillalive.Therearestillpeoplepracticing.Theworldisnotemptyofarahants.Sovalueyouropportunity.Thinkofyourdebtofgratitudetoallthepeoplewho’vekeptthisteachingalive,anddowhatyoucantokeepitaliveforthepeoplewhocomeafteryou.

WhenyoureadBuddhisthistory,itcansometimesbeaprettydepressingproject,seeinghowpeopletaketheDhammaandbendittootherneeds,otheragendas,otherideas.AndyettherearealwayspeoplewhohaveasenseoftheDhamma’struepurposeandworktobringthetraditionbackinline.Butthinkofallthedifficultiestheygothrough,likeAjaanMun.Inhisdaystheforesttraditionhaddegenerated.Itwasmainlycomposedofmonkswanderingaroundrecitingmagicalspells,sellingamuletstopeople.Itwasakindofbusiness.ButhetooktheVinayaandcombineditwiththeforestpracticeandsorediscoveredthewaytoAwakening.

AtthattimetheThaiBuddhisthierarchyhaddecidedthatthewaytonibbanawasclosed.Nobodyseemedtobegoingthatway—thatwastheofficialline.Theyevenhadmadeasurveyofmeditationtemplestoproveit.AndAjaanMunhadtoprovesingle-handedlythatitwasn’ttrue,soyoucanimaginewhathewasupagainst—notonlyhisowndefilements,butthedisapprovalofstateandecclesiasticalofficials.Whenyoureadhisbiography,youlearnjustalittleaboutthehardshipshewentthrough.Sotrytodevelopasenseofgratitudeforwhathedid,sothatyoucanmaintaintheDhammainyourpracticeaswell.Don’tbeguiltyofthesortofchangesintheDhammathatsomeoneelsedownthelineisgoingtohavetocomealongandstraightenout.

IdeallyweshouldcometotheDhammanotwithasenseofentitlement,butwithasenseofgratitude—asenseofhowimportantitisandwhat’sdemandedofustobeequaltotheDhamma.Whenwehavethatattitude,ourDhammapracticereallystartsgettingresults.There’salotdemandedofus,butifwehaveasenseofconvictionintheimportanceoftheDhamma,we’llbewillingtomakewhatevereffort’srequired.

AjaanFuangoncetoldmethatoneofhisprimemotivationsinpracticingwasthathewasbornintoapoorfamily.Hedidn’tdowellinschool,hewas

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orphanedatanearlyage,andashewasgrowinguphejustdidn’thaveanythingtoshowforhimselfasahumanbeing.IfyouwanttomakeyourwayinThaisociety,you’vegottohavealotofgoodconnections.Well,hehadnoconnections,andhedidn’thaveanythingelsetofallbackon.Herealizedthatthiswashisonlyhopeforanykindofhappiness:tobuildupthegoodnessthatDhammapracticecanprovide.Sohethrewhimselfintoit,andhissingle-mindednesswaswhatenabledhimtoattainwhathedid.

AswecometotheDhammaweneedastrongsenseofitsimportance—andastrongsenseofourneedfortheDhamma.Wecometoitnotbecausewe’reentitledbutbecausewe’reindebt—toourparents,toalltheotherlivingbeingswho’vecontributedtothefactthatwenowhaveabodyandarestillalive.Lotsofpeopletalkaboutinterconnectednessasawonderfulthing,butitcarriesalotofIOU’s.

TrytothinkaboutthisinawaythatmakesyouwillingandhappytorepaythoseIOU’s—understandingtheneedtorepaythem,andhappythatyou’vefoundawaytomeetthatneed.UsethatasamotivationtokeepyourDhammapracticeinline,tokeepyourselfdevotedtothepractice.Thatwayyoubenefit.Yougetthefullsetofbenefitsthatcancomefromthepractice,andthepeoplearoundyougetafullersenseofitsbenefitsaswell.

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RightLivelihoodDecember21,2007

We’reoftenimpatientatthepractice.Wewanttogostraighttoinsight,straighttothesolutionofallourproblems,sowecanthengobackhomeandgetonwiththerestofourlives.Butyoufirsthavetoputthemindingoodshapebeforeyoucangainanyinsight.Youhavetofeeditwell:That’swhatconcentrationisallabout.AstheBuddhaoncesaid,ifyoudon’thavethepleasureandrapturethatcancomefromatleastthefirstjhana,you’realwaysgoingtobetemptedbysensuality.Evenifyouunderstandthedrawbacksofsensualpleasuresandsensualdesires,ifyoudon’thavethisalternativewayoffindinghappinessyou’regoingtogobacktoyouroldways.NomatterhowmuchDhammayoumayhavereadorhowpreciseyourunderstandingoftheintricaciesoftheBuddha’steachings,whenthetimecomestofeed,you’regoingtogobackandfeedonthesameoldroadkillyou’vebeenfeedingonallyourlife.

It’slikeAjaanChah’ssimile:Westerners,heoncesaid,arelikevultures.Whentheyfly,theyflyveryhigh,butwhentheyeat,theyeatlow.That’soneofthosequotesyoudon’tnormallyseeinbooksaboutAjaanChah,butithitshome.WeintheWesttendtooverlookourneedforthegroundworkprovidedbyconcentration.TheBuddhahimselfcomparedthehappiness,pleasure,andequanimitythatcomefromconcentrationtokindsoffood.Hisimagewasofafortressattheedgeofafrontier,anddifferentqualitiesinthepathcorrespondtodifferentaspectsofthefortress.There’sdiscernment,whichislikeaslipperywallthattheenemycan’tclimbup.Learningislikearangeofweaponstofightofftheenemy.Mindfulnessislikethegatekeeperwhorememberswhotoletinandwhonottoletin.Andjhana,hesaid,islikestoresoffood.

Thefirstjhanaislikewaterandgrass.Whenyouworkuptothefourthjhana,you’vegothoney,butter,andghee.Thesearewaysofnourishingthemindandprovidingforitsrightlivelihood.Evenifyou’renotgaininganyhigherlevelsofinsight,atleastyou’refindingpleasureinablamelessplace.Thisqualifiesasrightlivelihoodinthepath.Themorepleasure,themoreasenseofwellbeingandstabilityyoucandevelopfromwithin,thenthelighteryourkammicfootprintontherestoftheworld,thelessharmyou’recausingasyousearchforyourlivelihood,bothphysicalandmental.

Soasyou’repracticingconcentration,you’redevelopingseveralfactorsofthepathatonce.There’srightresolve,theresolvetorenouncesensuality,tofindapleasurethat’snotinvolvedwithsensualpassion;rightmindfulness,whichisthe

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themeofrightconcentration;andrightlivelihood,lookingafteryourneedsinaskillfulway.Rightlivelihoodisthepoorstepsisteroftheeightfoldpath.It’sthefactorthattheBuddhahardlydefinesatall.Hesimplysaysthediscipleofthenobleonesavoidswronglivelihoodandmakeshisorherlivingthroughrightlivelihood—whichdoesn’ttellyoumuch.

Partofthismayhavebeensimplyaquestionofetiquette.There’sonlyonepassageintheCanonwheretheBuddhaclearlycomesoutwithageneralstatementcondemningcertaintradesaswronglivelihood.Helistsfive—tradinginpoison,tradinginweapons,tradinginintoxicants,tradinginmeat,andtradinginhumanbeingsasslaves—sayingthatthediscipleofthenobleonesavoidsthem.Youdon’tsetyourselfupwithashoptosellalcohol,poison,weapons,meat,orslaves.ButotherwisetheBuddhaisverycircumspectwhentalkingaboutotherpeople’soccupations.

Therearetwocaseswherepeopleofquestionableprofessionscometohim.Oneisanactor;theother,aprofessionalsoldier.Theysayprettymuchthesamething.“Ourteacherswhotaughtustobeactors,”theactorsays,“claimedthatifyouspendyourlifeentertainingpeoplewithyourimitationsofreality,makingthemlaugh,you’regoingtoattaintheheavenoflaughterafterdeath.WhatdoesMasterGotamahavetosayaboutthat?”

TheBuddhatwicerefusestoanswer,buttheactorkeepsafterhim,andaskshimathirdtime.SotheBuddhafinallysays,“Well,itlookslikeIcan’tgetanywherewithyoubysayingIdon’twanttoanswerthat.SoI’llansweryou.”Hegoesontosaythatif,asyou’reacting,yougiverisetogreed,anger,anddelusioninyouraudience,andyourmotivationforactingisgreed,anger,anddelusion,thenafteryoudieyou’regoingtogotothehelloflaughter—i.e.,nottheplacewherepeoplelaughwithyou,butwheretheylaughatyou.Sotheactorbreaksintotears.TheBuddhasays,“See?That’swhyIdidn’twanttoansweryourquestion.”Theactorsays,“No,I’mnotcryingbecauseofwhatyousaid.I’mjustcryingbecauseI’vebeendeceivedbymyteachersforsolong.”

Similarlywiththesoldier.Thesoldiersays,“Iwastaughtthatifyoudieinbattle,you’regoingtogototheheavenofheroes.WhatdoesMasterGotamahavetosayaboutthat?”Again,theBuddhatwicerefusestoanswer.Whenpushedforthethirdtime,hefinallysays,“Whenyou’reinthemidstofbattle,givingrisetothedesireforthekillingofotherbeings—’Maytheseotherbeingssuffer,maytheybeharmed,maytheybekilled’—thatmindstate,ifyoudiethen,willtakeyoutothehellofheroeswhodieinbattle.”Liketheactor,thesoldierbreaksintotearsandtheBuddhasays,“See?That’swhyIdidn’twanttoansweryourquestion.”Andthesoldier,liketheactor,says,“No,I’mnotcryingbecauseofwhatyousaid.I’mjustcryingbecauseI’vebeendeceivedforsolongbymyteachers.”

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TheBuddha’setiquettehereisinteresting.Hedidn’tsetoutonacrusadeagainstactorsorprofessionalsoldiersoradvertisingpeopleorwhatever.Onlyifhewaspushedwouldhecondemnaparticularoccupation.Otherwise,whathewouldaskyoutodoistoreflectonyourmeansoflivelihood.Isitharmingotherbeings?Doesitinvolvelying?Doesitinvolveunskillfulmentalstates?Ifitdoes,maybeyoushouldlookforanotheroccupation—which,ofcourse,maytaketime.ThismayhavebeenoneofthereasonswhytheBuddhaobservedthatetiquette,foralotofpeoplearestuckintheiroccupation.It’sgoingtotakeawhileforthemtodisentanglethemselvesiftheyrealizethattheirmeansoflivelihoodisunskillful.

Butthere’sanothersidetorightlivelihood,andthat’slookingatyourattitudetowardwhatyouconsume.Thisisoneofthereasonswhywehavethatchanteveryevening,lookingbackonouruseoftherequisitesduringtheday.Whydidyouusetherequisites?Actuallythatchantisforwhenyoudidn’treflectwhileyouwereusingtherequisites.Ideally,youshouldreflectwhileyou’reeating:whyareyoueatingnow?Whenyouputonyourclothes,whyareyouputtingtheseclotheson?Whenyoufixupyourhouseoryourhut,whyareyoufixingitupinthisway?Whenyoutakemedicine,whyareyoutakingthisparticularmedicinenow?What’syourmotivation?

Thechantremindsyouoftheidealmotivation:Wearclothingtoprotectyourselffromtheelements,tocoverupthepartsofbodythatcauseshame.Takefoodnottoputonbulk,notforthefunortheflavorofit.Afterall,thosewhoprovidedthefoodthatyou’reeating—thefarmerswhoworked,theanimalswhogaveuptheirlives—didn’tprovideitinfun.Youtakethefoodsimplysoyoucancontinuepracticing,soyoucaneliminatehungerpainsandyetatthesametimenotoverstuffyourselfuntilthere’sthediscomfortthatcomesfromeatingtoomuch.You’renoteatingjustfortheflavorofthefood;you’reeatingforthenourishmentofthebody,sothatyoucanpracticeinease.Youruseofsheltershouldsimplybetoprotectyourselffromtheelementsandtoprovideaplacewhereyoucanbequiet,findsomeprivacy,soyoucanpractice.Andasformedicine,youuseittoeliminatepainandtomaintainfreedomfromdisease,that’sall.

Whenyouthinkaboutthesethings,itforcesyoutolookatyourimpactwhenyoueat,whenyoubuyclothing,whenyoubuyanyofthesethingsandusethem:Whatisyourimpactontheworld?Thefactthatyou’realiveandbreathingmeansthatyouhavealotofneeds,andtheneedscanbemetonlybyrelyingonothers.Whatwaycanyourelyonotherssothatyou’renotharmingthemorcausingthemunnecessarypain?

ThisreflectiontiesinwithoneoftheimportantprinciplesofwhatarecalledthecustomsoftheNobleOnes,whichiscontentmentwithyourmaterial

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possessions.Whenyouthinkintheseways,youfindthatyou’rebuyingless,usingless,becauseyou’relookingelsewhereforyourhappiness.I.e.,you’relookinginside.Thisiswheretheconcentrationcomesin.Thisiswhyconcentrationisanimportantelementofrightlivelihood.Itprovidesyouthehoney,thebutter,thegrain,andtheotherfoodsyouneedforthemind,foryourtruehappinessdeepdowninside.Atthesametime,thishappinessprovidesyouwithagoodfoundationfortheinsightsthataregoingtocomeasyoustartlookingatthevariouswaysinwhichyoukeepontakingbirth.Because,again,thefactyou’retakingbirthisplacingaburdenonotherbeings,aburdenontheworld.

Theinsightsyou’regoingtoneedtostopthatprocesscanbeprettyharsh.AstheBuddhasaid,whenyoutakefood,thinkaboutthestoryofthecouplewhoweregoingacrossthedesertwiththeironlychild.Theygotmorethanhalfwayacrossthedesertandrantotallyoutoffood.Theyrealizedthatiftheydidn’teatanything,allthreeofthemwoulddie.Sotheydecidedtokilltheirchildandmakejerkyoutofthebaby:babyjerky.Thatwayatleasttwoofthemwouldsurviveandthentheycouldstartafamilyagainwhentheygottotheothersideofthedesert.

Now,theBuddhasaid,whatwouldbetheirattitudetowardthefoodwhiletheywereeatingit?Wouldtheybeeatingitforfun?No,they’dbethinkingwithsorrowofwhattheyhadtodointhishorriblecircumstance.That,theBuddhasaid,ishowyoushouldregardphysicalfood:notsomethingyoueatoutofjoyorfortheflavor,butsimplytokeeplifegoing,realizingthatyourhavingtoeatcausessuffering,causespain.

That’saharshcontemplation—oneofmanyharshcontemplationsintheBuddha’steachings.Theonlywaythemindcanstanduptothatkindofcontemplationisifyou’vegotthestrongsenseofwellbeingthatcomesfromnourishingthemindwithrightconcentration.Otherwise,theinsightsthatcancomefrommeditation,ifyoudon’thaveagoodsolidfoundationlikethis,canbedisorienting,destabilizing.

Soasthefoundationforyourpractice,youwanttokeepworkingontheseskills.Appreciatethesimplequalityofgettingthemindstill,findingasenseofeasesimplybythewayyoubreathe;gainingasenseofwellbeing,rapture,equanimitywhenyouneedthem.Inthisway,younourishthemindwithgoodfood.That’srightlivelihoodinthehighestsense.Itputsyouinapositionwhere,whileyou’restillalivethistimearound,youweighlightlyontheworldaroundyou.Andyou’redevelopingtheskillsoyoudon’thavetocomebackandweightheworlddownagain.ThisiswhytheBuddha’steachingsarenotselfish.They’reanactofkindnessbothforyouandforthewholeworldaroundyou.

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FactionsintheMindSeptember14,2003

Whenyoustoptolookatyourmind,youbegintorealizethatthere’sawholecommitteeinthere:lotsofdifferentopinions,lotsofdifferentagendas.Youseethisespeciallywhenyou’retryingtogetthemindtosettledown.Onepartoftheminddecidestofocusonthebreath,butotherpartsofthemindwanttogootherplacesandcouldn’tbebotheredwithanythingasordinaryasthebreath.Sointhebeginning,youhavetolearnhowtostrengthenthesideofthemindthatwantstostay.

Youcandothisinlotsofdifferentways.First,youcanremindyourselfofwhyyou’rehere,ofallthegoodthingsthatcancomethroughstayingwiththebreath:Youdevelopmindfulness,youdevelopconcentration,themindgainsasenseofinnerpeacewhentheconcentrationgetsstrong.Youdevelopalertness:Youbegintoseeyourownactionsalotmoreclearly,andyousensetheimportanceoftheirconsequences.Thisisimportant,asit’sthebasisforheedfulness.AndheedfulnessissoimportantthatitwasthetopicoftheBuddha’slastwords.“Watchout,”hesaid.Whenyoupractice,youhavetobecareful.Youhavetobeheedful.Youcan’tbecomplacent.Thisisbecauseyouractionsareimportant.

Thinkaboutit:TheBuddhacouldhavesaidafewlastwordsaboutsomethingwonderfulorgrand:nibbana,limitlesscompassion,oremptiness.Butinstead,hefocusedonheedfulness—theprinciplethatyouractionsareimportantandyouhavetobecarefulaboutwhatyoudobecauseactionscantakeyouinallsortsofdifferentdirections.Theyhaveresults.

Andso,asyoumeditate,remindyourselfthatyou’reheretolearnhowtobealotcleareraboutwhat’sgoingoninyourmind.Themoresteadilyandconsistentlyyoucanstaywiththebreath,thenthemoreyouseeintermsofallthesubtlepoliticsgoingoninthemind:thepartofthemindthatwantstobeheedfulandthepartsofthemindthatdon’t.Therearemanydifferentvoicesinthere,afterall,manydifferentsidestoanyquestion,notjusttwo.So,whenyousettledowntobewiththebreath,beprepared:Lotsofothervoiceswillbepullingindifferentdirections.Andit’snormal.Don’tgetdiscouraged.Trytostrengthenthegoodvoicesbymakingthebreathcomfortable,sothatthere’sanimmediatelyfeltsenseofease,asenseofwellbeingthatcomesjustbysittingherebreathing.Itfeelsgoodtobreathein,feelsgoodtobreatheout.Youdon’thavetoforcethebreath,youdon’thavetoholditin,youdon’thavetocount.Letthe

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breathcomeinandoutatwhateverrhythmfeelsgoodforthebody.Iftherhythmkeepschanging,fine—aslongasitfeelsgood.Beontopofeachbreath.Makesureitfeelsrightforthebody,cominginandgoingout.

Asyoudothis,yougetmoreandmoresensitive,whichmeansthatyoucangetmoreandmorepreciseinwhatyou’redoing.Themorepreciseandsensitiveyouare,themoreabsorbingthebreathbecomes.Theeasieritistostayheresothatthismindful,alertfactionofthemindgetsstronger.Itdoesn’tgetkickedoutsoeasily.Ordinarily,whenthefactionsofgreed,anger,anddelusiontakeoverthemind,theykickoutthemindfulnessandalertness;theydon’twantanybodyaroundwatching.It’slikepoliticianswhenthey’rediscussingacorruptdeal:Theydon’twantjournalistsintheroom;theydon’twantanybodytoseeorhearwhatthey’redoing.

Younoticethiswhenpartofthemindwantstodosomethingunskillful,somethingitknowsitshouldn’tbedoing:Ittriestokickoutyouralertness,kickoutyourmindfulness.Itdoesn’twanttohearwhattheyhavetosay.That’showitcanthengoaheadanddothosethings.Butifmindfulnessandalertnessdevelopastrongholdhereinthepresentmoment,theycanrefusetobudge.Theycanstandinthewayofanyunskillfuldecisions.

Thisiswhyit’simportanttokeephangingontothebreathandallowingthebreathtofeelgood,tofeelclearinthedifferentpartsofthebody.Thisishowyouexercisemindfulnessandalertnesssothattheygrowstrong.Whereveryoucansensethebreath,focusonthat.Thenletthedifferentbreathingsensationsconnectsothattheyfeelall-aroundgood.Thisgivesmindfulnessandalertnessareallysolidplacetosettlein.Andinthiswayyoucanturnthefactthatthemindisacommitteetoyouradvantage.Inotherwords,whengreed,anger,anddelusionthreatentotakeoverthemind,theydon’tgetthewholemind.Youhaveanotherfactionofthecommitteethatsays“No.Wedon’twanttogothere,becauseweknowbetter.”

Thisiscalledhavingasenseofshame,asenseofcompunction:afearoftheconsequencesofevil.Ordinarily,wedon’tliketohearabouttheword“shame,”butit’simportantthatweunderstandwhattheBuddhameantbytheword“shame.”It’snotbeingashamedofyourself;it’sbeingashamedoftheideaofdoingsomethingyouknowyoushouldn’tdo.Yourealizethatit’sbeneathyou.Inthissense,shameisaresultnotoflowself-esteembutofhighself-esteem.Youknowbetterthantodothosethings.You’renotthekindofpersonwhoreallywantstodothosethings.Sowhenyouhavemindfulnessandalertnessonyourside,thatsenseofshamebecomesanimportantprotectorofthemind,aprotectorofyourfuture.

Thesamewithcompunction,thefearoftheconsequencesofdoingevil:That’saskillfultypeoffear.It’swise.Theunskillfulpartofthemindsays,“I

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don’tcarewhatthelong-termconsequencesare.Iwantpleasurerightnow.I’mgoingtomakemyprofitsrightnowandrun.”Butasenseofcompunctionlookstothefutureandsays,“Idon’twanttogothere.Nomatterhowmuchfunthismayberightnow,evenifIrunIwon’tescapetheconsequences.”

Sowhenmindfulnessandalertnesshavedevelopedthisbeachheadhereinthepresentmomentandcanstayrightherewiththebreath,thenthesequalitiesofshameandcompunctioncomeandhelp,strengthenyourheedfulness,strengthenyourlackofcomplacency,strengthenthegoodmembersofthecommittee,thegoodfactionsofthemind.You’vegotaplacewheretheycanallbandtogetherandworkinunison.

Inthepast,thegoodmembersofthecommitteewereallseparated.Theydidn’tworktogether.Likethehummingbirdsatthefeederwhocan’tbandtogethertofightoffabiggerbird,theygotbeatenoutbytheothermoreforcefulfactions,theunskillfulfactionsofthecommittee.Butnowyou’vegiventhemacornerofthemindwheretheywon’tbudge,wheretheygrowstrongerandbegintotakeover.Whentheytakeover,it’snotthatthey’regoingtoabusetheotherside.Infact,astheseskillfulmembersofthecommitteetakeover,thewholecommitteelearnsthatitcanlivemoreandmorepeacefullywithitself.

Havingthiscornerofthemindhelpsyoustepbackandseethemindforwhatitis,toseewhat’sgoingwrong.Withoutthiscornerhere,you’retotallyimmersedinunskillfulstatesandcan’tseeawayoutatall.Butifyouremindyourselfthatthemindisacommittee,theneventhoughunskillfulthingsarecomingupinthemind,yourememberthattherecanstillbeapartofyouthatkeepswatching,keepsmindful,alert.Bystandingonthebreath,yougainabetterperspective:You’renottotallyinyourhead;you’realsoinyourbody.Thattakesyououtoftheback-and-forthofthethoughtsinyourmind.Thisseparateperspectiveiswhatallowsthemindtotrainitself.

AstheBuddhasaid,trainingthemindissomethingyouhavetodoforyourself.Otherpeoplecan’tdoitforyou.Theycanpointouttheway,buttheactualworkissomethingyouhavetodo.Therewouldseemtobeaparadoxthere.Ifthemindwereonesolidunit,itwouldn’tbeabletoteachitselfanythingnew.Ifitweredefiled,itwouldbetotallydefiledandwouldn’tbeabletocleanupitsownact.Thisistheassumptionbehindtheideathatwecan’tdothisworkourselves,thatweneedoutsidehelpandhavetodependonsomeother,outsidepower.Butthefactisthattherearelotsofdifferentyou’s,lotsofdifferentmindsinthemind.Whenyoulearntoturnthatfacttoyouradvantage—strengtheningthegoodvoices,notallowingthemtogetpushedoutwhenunskillfulstatescomein—youfindthatthemindcantrainitself.Inotherwords,thegoodcommitteememberscanbandtogetherandstarttrainingthelessskillfulones,themoreshort-sightedones,teachingthemtolookatthingsinalonger

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perspective.Thisishowyoucanbringthemindtoasenseofunity,whenallthedifferent

factionsrealizethatit’sintheirbestinteresttoundergothistraining.Theyallstartworkingtogetherinsteadofatcross-purposes.Thisgivesthemindstrength.Ifitdecidestoworkonaproject,it’llseetheprojectthrough.Ifit’sfacedwithpainanddifficulty,allthepartsofthemindworktogethersothatyoudon’tcauseyourselfsuffering.

Thesearesomeoftheadvantagesthatcomefromtrainingthemindtostaywiththebreath.Ifyoufinditdifficulttostaywiththebreath,ifyoucan’tquitegetitcomfortableyet,atleastremindyourselfthatyou’reheadedintherightdirection.You’reworkingonimportantskillshere.Eventhoughtheymaytaketime,whateveramountoftimethatittakesiswellinvested,wellspent.Thatsenseofconvictionwillseeyouthroughthedifficultpatchesandremindyouthatthey’renotalwaysgoingtobethatway:They’rejustpatches.Ifyoustickwiththetraining,youdevelopthesequalitiesofthemind,which,atthebeginning,seemtobeprettyweak—mindfulnessandalertnesscanseemawfullyordinaryandverymomentary—butwhenyougetthemworkingtogether,youfindthattheydevelopstrengthsyouwouldn’thaveimaginedbefore.

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AWarrior’sStrongholdNovember10,2006

Sitwithyourbackstraight,facingstraightahead,andyoureyesclosed.Placeyourhandsonyourlap,righthandontopofyourleft,andnoticeyourbreathing.Wheredoyoufeelthebreathing?Whatarethesensationsinthebodythattellyounowthebreathiscomingin,nowthebreathisgoingout?Focusonthosesensations.Allowthemtofeelrelaxed.Therewillbeacertainamountoftensionwhenyoufirstmeditate,becauseyou’renotusedtofocusingononethingforlongperiodsoftime,especiallysomethingassubtleandimmediateasthebreath.Forthemostpart,we’remoreusedtofocusingonourideasandemotions,oronthingsoutside.Soittakesawhileforthemindtogetusedtobeingathome,focusingonsomethinginsidethebody.

Allowthesensationofthebreathingtobeasrelaxedaspossible.Thinkofthebreathenergyassomethingthatalreadyfillsthebody.Asyoubreathein,you’resimplyaddingmorebreathenergy,infusingitintotheenergyalreadythere.Whenyoubreatheout,you’renottryingtosqueezeeverythingout.Ifallofthebreathweresqueezedoutofthebody,youwoulddie.Sotrytofindtherightbalance.Atwhatpointdoesanout-breathstartfeelinguncomfortable?Whenyousensethatpoint,stopbreathingout;startbreathingin.Atwhatpointdoesanin-breathstartfeelinguncomfortable?Stopthereandallowyourselftobreatheoutagain.Learnhowtosurfthebreathinthesamewayyou’dsurfawave.Inotherwords,trytomaintainabalancedsenseofeaseinthebodywhetherthewavetendsrightorleft.Thatsenseofeaseisgoingtobeyourfriend.

Withoutthatsenseofease,themindstartsflailingaround,graspingatallkindsofotherthings.Theideamayseemstrange,butthemoreeaseyoucancreateforyourselfinside,themoreyou’reactuallycreatingagiftfortheworldaroundyou.Ifyoudon’thavethisinnersenseofeaseandwellbeing,themindstartsgraspingatthingsoutside,latchingontothingsoutside,hopingtobuildsomekindofhappinessthere.Thatplacesaburdenonotherpeople.Butwhenyou’remoreself-sufficientlikethis,you’relessgrasping.You’recreatinglessofaburden.

Oneoftheimagesofawell-concentratedmindisofalotussaturatedwithwater.Somelotusflowersdon’tevergetupabovethewater.Theyjuststayimmersedunderthesurface,saturatedwithwaterfromtheirrootsuptothetip.Trytothinkofyourbodyasbeingsaturatedinthesamewaywithacoolsenseofease.Thatlotuscanbeyourgift,bothtoyourselfandtothepeoplearoundyou.

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Atthesametime,you’reestablishingagoodbasiswithinthebodyforaclear,mindfulstateofmind,analertstateofmind.Alltoooftenouremotionstakeoverthebody.Whenfearcomesin,there’sareactioninyourheartbeat.Hormonesstartgettingpouredintotheblood,changingyourheartbeat,changingthewayyoubreathe,creatingtensioninthedifferentmusclesofthebody.

Whenthere’sanger,whenthere’sfear,alltheseemotionscreatechangesinthebody.Theybasicallytakeitover.Themindthenfeelsthatit’sbeenusurped,anditgoesalongwithwhatevertheemotionis.It’slikeacoup.Angercomesin,anditmaynotbewellthoughtthrough,itmaynotactuallybeinyourbestinteresttoactontheanger,buttheangerseemstohaveseizedpower.Soyougoalongwithit.Thenafterwards,youaskyourself,“Whydidthathappen?WhydidIletmyselffallforthat?”Thesamewithfear,thesamewithalloftheseotheremotions:Theyseemtotakeoverthemind.

Theystartbytakingoverthebody.Soyourfirsttacticinlearninghowtocounteractthemistogetthebodyonyourside.Getfamiliarwithhowgoodbreathingfeels.Thenwhenanotheremotioncomesin,youcanrealizethatalthoughtheemotionmaycreateacertainreactioninthebody,itdoesn’thavetopossessthewholebody,justasitdoesn’thavetopossessthewholemind.

Ordinarily,wetendtobeunskillfulinhowwerelatetoouremotions.Oneoftheimportantskillsinmeditationislearningmoreskillfulwaysofhandlingthem.Forthemostpart,wethinkwehavetoeithergiveintotheemotionorelsetodenythatit’sthere,justtotallyrepressitoutofexistence.Ofcourse,repressingitdoesn’treallygetridofit.Itjustgoesundergroundlike“TheThing”andsendsuptentaclessomeplaceelse.Andsimplygivingintotheemotiondoesn’tgetridofiteither.Yousimplyturnitintobadkamma,whichwillcomebackandgetyousomeday.

Butasyoumeditate,you’relearningalternativewaysofdealingwiththeseemotions,sothatyoudon’thavetogiveintothem,butatthesametimeyoudon’tpretendthattheydon’texist.Youadmitthatthey’rethere,butyoualsoadmitthattheydon’thavetotakeoverthewholebody.Thisrequiresconcentration,itrequiresmindfulness,alongwithsomediscernment—thediscernmentbeingtherealizationthatjustbecausethere’sanemotioninthemind,itdoesn’tmeanthatit’syourtruefeelingaboutsomething.It’ssimplyafeelingthatcameup,adesirethatcameuptoreactinacertainway.

Butyouhaveotherdesiresaswell,suchasthedesirenottodosomethingfoolishandunskillful.That’sadesiretobecultivatedandstrengthened.Onewayofstrengtheningitistogiveititscornerofthebodyaswell.Thehormonesmayberacingthroughyourbloodstream,butyoucanstilldeterminethewayyou’regoingtobreathe.Youcancounteractwhatthehormonesaredemandingby

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consciouslybreathinginanotherway.Itmaynotfeelallthatsatisfyingtohaveonlyonecornerofthebody,butsometimesawisewarriorwillrealizethathecan’tdefendhiswholeterritory.Soyouestablishabaseinonepartandthen,fromthatonepart,youcaneventuallyreclaimtherestofyourbody.

Thisalsomeansdevelopingtheproperattitudewhenthingsarenotgoingthewayyou’dlikethemto.Problemscomeup,andyou’drathernothavethoseparticularproblems.Saunasgetsetonfire.You’drathernothavethesaunasetonfire,butyoudon’tgiveintoyourregretforthesauna.Youdowhathastobedonetoputthefireoutandkeepitfromspreading.Stormscomein,knockdowntrees.Youdon’tgorunningaroundoutsidetryingtopushthetreesbackupinthemidstofthestorm.Youfindasafeplacetostayandwaituntilthestormisover.Youtellyourself,“I’llsurveythedamagewhenthestormhaspassed,butinthemeantimeI’lljusthunkerdownrighthere.”Insteadofgettingupsetabouthowmuchdamagemightbedone,youfocusonmaintainingyoursafetyandcalm.

We’vehadacoupleofreallybadstormshereatthemonastery:somuchwindandsomuchrain,andallyoucoulddowasfindasafehutwhereyouwerefairlysurethehutwouldn’tgetblowndownontopofyou.Asfortherestoftheorchard,ithadtotakecareofitselfuntilthingsweresafeenoughforyoutocomebackoutside.

Trytodevelopthesameattitudetowardemotionalstormsinyourmindandyourbody.Keepthinkingofthemindasacommittee.Therearelotsofpeopleinthere,lotsofideas,someofwhicharehelpful,someofwhichareactuallydestructivetoyourownwellbeing.Youcan’tregardthedestructiveonesasyourowntrueemotionsoryourowntrueideas.Theymaybereal,butthey’renotthe“trueyou.”

AjaanLeehasagoodwayofthinkingaboutthesethings.Hesaysyouhavelotsofgermsandwormsandotherthingsinyourbody,somaybethesethoughtscomingthroughyourbrainareactuallytheirthoughts.Afterall,they’regoingthroughyourbloodstream,thebloodstreamisgoingthroughyourbrain,sowhoknowswho’sresponsibleforthinkingwhatthought?Justkeepingthatperspectiveinmindhelpspullyoubackwhenyou’retemptedtojumprightintothethought.You’renotdenyingthatthethoughtsarethere;yousimplyrealizethatyouhavethechoiceastowhethertotakethemon,todevelopthem.Thesameholdstruewhenthebodyisn’tfeelingwell.

Yourmeditationmaynotbegoingaswellasyou’dlikeitto,butyoudon’tgiveup,youdon’tjustthrowitaway.Youjustloweryourimmediateexpectations.Youloweryourdemandsonthemeditation.Again,likeaskillfulwarrior:Whenyoufindthatyoucan’tdefendthewholeterritory,youfindonelittlecornerthatyoucandefend,andyoutakethatasyourstronghold.

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Thisiswhyit’sveryusefultohaveaveryfluidsenseofyourself.Asameditator,you’renotaskedtogiveupyoursenseofselftotallyrightfromthestart.Youjustlearnhowtouseyoursenseofselfmoreskillfully.Makeitmoreadaptable.Whensomepartsofthebodyarereallypainful,establishyourstrongholdinthepartsthatyoucanmakemorecomfortable,throughthewayyoubreathe,thewayyourelaxyourmusclesaroundthem.Then,fromthispositionofrelativestrength,ifyouhavetheenergy,youcanstartlookingintothepain.

Learnhowtomakethedistinctionbetweenfeelingsensationsandbodysensations.Bodysensationsarethingslikewarmth,coolness,solidity,energy—whatarecalledthefourelementsorthefourproperties.Feelingsensationsarethefleetingsensationsofpleasureandpain.Thoseareverydifferentsortsofthings—thefeelingsensationsandthebodysensations—butwetendtoglomthemalltogether.Inparticular,ifthere’sapainyoutendtoglomittogetherwithsensationsofsolidity,sothatyourkneeissolidpain,oryourheadissolidpain.Thenyoustartusingthepainedpartstodoyourbreathing,whichmakesthingsevenworse.

Butwhenthemindisintherightposition,withtherightattitude,youcanlookintothepain,notwiththeideaofmakingitgoaway,butwiththeideaofunderstandingit:“Okay,whichsensationsinherearepainsensations,whichonesareearth,liquid,firesensations?”Ifyouhavetoholdontosomething,holdontothebodysensations,andletthepaingo.Letitdoitsfleeting,flitting-aroundthing.Or,evenbetter,holdonjusttotheawarenessthat’sawareofthesedifferentsensations,thequestionthatmakesthesedistinctions,ifyoucanseparatetheawarenessandthequestionout.That’swherediscernmentcomesin.

Ifyoudon’thavetheenergytodothiskindofquestioning,atleastmaintainyoursenseofstrongholdinanotherpartofthebody.Guardagainstthethoughtscommentingonhowlongthepainorexhaustionhasbeengoingon,orhowmuchlongeritmightgoon.Don’tthinkaboutthosethings,forthey’renothelpfulatall.Thehelpfulthoughtsaresaying,“HowdoImaintainmyawarenessrightnow?HowdoIdealwiththesensationI’mfeelingrightnow?”Asforthesensationofthepainyoufelttwosecondsago,youcanletitgo.It’snotthereanymore.Allthat’sthereisyourmemoryofitandthestoriesyou’vebuiltaroundit.Asforhowmanymorehours,ordays,orweeksthepainisgoingtokeepgoingon,don’tthinkaboutthosethings.Otherwise,youweighthepresentmomentdownwithtoolongastretchoftime,toomanyburdens,soofcourseit’sgoingtocavein.Giveitjustthedutyofbeingwiththepresentmoment.Thoughtsofwhoyouwereinthepastorwhoyou’regoingtobeinthefutureareunskillfulideasofselfrightnow.Adjustyoursenseofwhoyouaretofittheamountofwellbeingyoucanactuallymaintain.Thatcanbeyourstronghold.

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So,learntobeawarrior.Sometimeswarriorshavetoadmittemporarydefeat,sometimestheyhavetogointoretreat,buttheydon’ttotallygivein.Theysimplyadjusttheirtacticstodealwiththesituationasitpresentsitself.JustlikethesituationinThailandwhenEnglandandFranceweregobblingupcolonies:Thailandhadtogiveupsomeofitsprovinces.Itwaseitherthatorelsegiveupitsindependenceentirely.SotheThaiswerewillingtomakesacrificesinordertomaintainatleastsomethingoftheirsovereignty.AsaThaisayinggoes,ifyouhavetogiveupyourarmtosaveyourlife,chooseyourlifeoverthearm.Therearetimeswhenthebodyissickandyouhavetogiveupyoursenseofyourselfasbeingstrongandhealthy—atleastforthetimebeing.“Okay,I’msick.I’vegottodealwiththissicknesswiththetoolsI’vegot.”Don’ttotallygivein.

Thesamewithyouremotions:Sometimesyouremotionsgetreallystrong,andyouhavetolielow.Theemotionisthere,butyoudon’thavetoidentifywithit.Thisisyouralternative.Youdon’thavetoactontheemotionandyoudon’thavetosqueezeitbehindamentalpartitionanddenythatit’sthere.Youadmitthatit’sthereandthenjustlayclaimtoanotherpartofthemind,anotherpartofthebody,asyourstrongholdforthetimebeing.Thatway,eventhoughyou’reinreducedcircumstances,you’renottotallywipedout.You’restilldevelopingsomeveryimportanthabits:thepatience,endurance,concentration,mindfulness,anddiscernmentthatwillserveyouingoodsteadnomatterwhatthesituation.

TheBuddhaneverpromisedusthateverythingwasgoingtobelovelyinthepresentmoment,orthatallyouhavetodoisthinknicethoughtsandtheworldwillbeniceinreturn.Hekeepshavingusreflectonthefactthataging,illness,anddeatharenormal.Theworldissweptaway,hesays.Itdoesnotendure.Itoffersnoshelter.Thereisnooneincharge.But,hesays,herearethetoolsforfindinghappinessinthemidstofaworldthat’sgettingsweptawayallthetime.Theseareyourweapons;thisisyourstronghold.Justmakesurethatyoumaintainthatheartofawarriorandthewisdomofawarriorwhoknowswhichbattlesareworthtakingon,whichareworthdropping,whichonesareworthavoiding.Thatwisdomiswhatwillseeyouthrough.

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HowtoBeAloneDecember7,2007

Asaculture,wedon’thavemuchpracticeinbeingalone,eventhoughmodernWesterncultureisunusualintheamountofprivacyitoffersinitshomes.Eversincethe19thcentury,peopleintheWesthavesleptinprivatebedroomsmorethanatanyothertimeinhistory,oranyothercultureinhistory.You’dthinkthatthatwouldhelpusdevelopsomeskillsinbeingbyourselves.Butthat’sveryrarelythecase.Whenyou’realoneinyourroom,you’renotreallyalone.Backinthe19thcentury,whenpeoplestartedlivinginprivatebedrooms,salesinnovelsshotup.Nowinthe21sttheyhaveallsortsofcompanionsintheirrooms:books,magazines,TV,ortheInternet.Andsowithalltheseclamorouscompanions,wedon’thavemuchpracticeinbeingalone,lookingafterourselves.

Thatpassagewechantedjustnow:“MayIlookaftermyselfwithease.”Itdoesn’trefertojustbeingphysicallyatease.Italsomeanslearninghowtolookafteryourownmind,gettingasenseofhowtocorrectitsimbalances.ThisisoneofthetreasuresthattheBuddha’steachingshavetooffer,inthatitgivesyousomepointersinhowtolookafteryourself,howtobealoneandnotgocrazy,hownottogetoffbalance,learninghowtobeself-correcting,self-governing.

SeveralyearsbackwhenthebookIntotheWildcameout,IwasstruckbyhowmuchtheprotagonisthadtoreinventtheDhammawheelinfiguringouthowtoliveanauthenticlife,howtobealonefacingthewildernesswithjustthecompanyofhisownmind.Hedidn’thavemanygoodresourcestodrawon:afewbooks—alittlebitofThoreau,alittlebitofTolstoy—andalotofideas,mostofwhichwereuntested.Icouldn’thelpthinkingthatifhe’dbeenborninThailand,hemightnothavedied,fortheyhaveawholetradition—theBuddha’steachings—thatactsasastorehouseofwisdomonhowtobealone.AndtheSanghaprovidesanopportunitytolearndirectlyfrompeoplewho’vehadlotsoftimealone,leadingapurposefullife,andhavecomeoutstrongerasaresult.

Soit’sgoodtolookintotheBuddha’steachingsnotonlyfortechniquesinthemeditation,butalsofortheattitudesyouneedinlookingafteryourself.Now,thetechniquesareimportant.Theygiveyouagoodmeasuringstickforhowthingsaregoingasyou’realone;theygiveyousomethingspecifictodo,atasktofocuson,soastocreateasenseofpurposeovertime,andofwellbeinginthepresentmomentbybeingwithyourbreath.Attheveryleast,youlearnhowtoapproachfromthephysicalsidewhatevermindstateiscominginandoppressing

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you.Mindstatesallhaveaneffectonthebreath,butthebreathcanalsohaveaneffectonthem.Ifyou’renotskillful,thiscouldbecomeaviciouscircle.Youstartbreathinginweirdways,andthatputsyouinabadmood,andthenthebadmoodmakesthebreathinggetevenstranger,andyougospiralingdown.

Workingwiththetechniquesofbreathmeditationisonewayofcuttingthoseviciouscircles,givingyouahandleonyourstateofmind.Butit’salsoimportantthatyouuserightviewinlearninghowtostepbackfromyourstateofmindandevaluateit.Tobeginwith,rightviewallowsyoutoseewhereyourthinkinghasgoneoffcourse.Andsecond,itallowsyoutorealizethatyoudon’thavetobeimmersedinamood.Oneofthebasicprinciplesofrightviewistheprincipleofkamma,andoneoftheprinciplesofkammaisthatwehavefreedomofchoiceinthepresentmoment.Yetthisisanareawherethewrongviewsofourculturegetintheway.Wetendtothinkthatourmoodsareourrealself.Wetendnottotrustourthoughtsbecauseweknowwe’vepickedupalotofideasfromthemediaandotherpeoplearoundus,butourmoodsandemotionsseemtobegenuinelyours,whoweareinthepresentmoment.ThisiswheretheBuddha’steachingsonunderstandingyourselfareimportant.Youdon’thavetoidentifywithyourmood.Thereisalwaysaspotinthemindthat’sjustsimplyawareofthesethings.Andyouwanttolearnhowtostandinthatspot.

Again,themeditationishelpfulinthisregardbecauseitteachesyoutocreateastateofmindandthenstepbackandlookatit.AsinAjaanLee’sanalogyoflearninghowtomakebaskets:Youmakeabasket,thenyoustepbackandlookatit.Isittoolong?Tooshort?Istheweavingcoarseandirregular?Seewhat’snotrightandthenbringthatobservationalongwhenyoumakeanotherbasket,andthenanotherone.Ifyoucanlearntolookatyourmoodsasbaskets—i.e.,notwhoyoureallyare,butsimplythingsyou’vecreated—thenyoucanstartworkingontherawmaterialsandmakebetterones.Butit’simportantthatyouhavethisabilitytostepback.

OneoftheimagesintheCanonisofapersonsittingdownlookingatsomeonewho’slyingdown,orapersonstandingwho’slookingatsomeonesittingdown.Inotherwords,youstepbackabit,you’reslightlyabovewhat’sjusthappened,andyouevaluateit.

That’sthesecondpartoftheBuddha’sapproach:notonlyhavingaplacetostepbackbutalsohavinggoodstandardstoevaluatethings.Forinstance,whenyou’reinabadmood,thereisatendency—especiallyifyou’reintheWest—tosay,“HereIam.I’mfinallybeinghonestwithmyselfandI’mmiserable.I’mhorrible.Mylifeisgoingnowhere.”Wetendtothinkthatthat’sgettingdowntothetruefactsofthesituation,becauseit’ssoharsh.Butwhyshouldwebelievethat?Andinwhatwayisithelpful?Youmightsay,“Well,it’sbettertoberealisticthanlivinginfantasies,”butyourbadmoodisjustamood.Itdoesn’tguarantee

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thetruthofwhatyouseewhileyou’reinthatmood.Andit’salsoself-defeating,forastheBuddhapointsout,it’spossibletochangeyourmoodandtocreatemoodsthatarealotmoreusefulinthepractice.That’swhyoneofthestepsinbreathmeditationislearninghowtogladdenthemindwhenitneedstobegladdened.Inotherwords,seewherethemoodisleadingyou,andifyoudon’tlikethedirectionit’sheading,realizethatyou’refreetolookatthingsinadifferentway.You’renotcommittedtothemood;afterall,it’snotcommittedtoyou.Itcomesandgoeswithoutaskingyourpermission,soyoudon’tneeditspermissiontopushitout.

Duringmyfirstyearsasamonk,thiswasaveryimportantpartofthetraining:notonlyhavingthebreathmeditationtechniquetodealwithwhateverwascomingup,butalsohavingtheopportunitytotalkwithsomeonesane—AjaanFuang—whohadalotofexperienceinbeingaloneandlearningtogaugewhatwasahealthymoodandwhatwasanunhealthyone.Hehadlearnedthatregardlessofhowtrueyoumightthinkthemoodis,you’vegottolookatitseffects.Whereisitleadingyou?Afterall,we’reheretofollowapath.Soyoucanaskyourself,whatkindofpathisadepressedmood?Whatkindofpathisanunhealthymood?It’snotadecentpathatall.It’sapathdownward,notthepathyouwanttofollow.

Soagain,remindyourselfthatthesemoodsarenotnecessarilytrue;they’renotnecessarilyyou.They’relikeasetofclothing:Youcanchoosetoputthemonoryoucantakethemoff.Thebreathprovidesyouwithaplacetostepbackandlookatyourself,thewayyou’dlookatyourselfinamirror.TheDhammagivesyouasetofstandardsforjudgingwhatlooksgoodinthemirror,whatdoesn’t,what’shealthyandwhat’snot—realizingthatsometimesthethingsthatwe’resupposedtoabandonattheendofthepathareactuallyahelpalongtheway.There’sthatsuttawhereAnandatalksabouthowdesireisoftenhelpfulinthepath,conceitcanbehelpfulinthepath—inotherwordsthedesiretodowell,theconceitthatsays,“Otherpeoplecandothis,whycan’tI?”Thoseareactuallyusefultoolsinthepath.

Alltheskillswetendtoassociatewithahealthyegoarealsohelpfulinthepath.Forexample,anticipation:learninghowtoanticipatedanger—i.e.,toseethedangerinwallowinginamood.IntheBuddha’slanguage,thisiscalledheedfulness.Suppression:Theskillsthatallowyouskillfullytosuppressmoodsthatyouknowarenothelpful.Youdon’trepressthemood;yousimplyrealizethatyou’renotgoingtogorunningalongwithwhatevermoodcomesrunningintothemind.Ifyouseethatit’sanunskillfulmood,youstandyourgroundandusetheskillsofthemeditationtocutitofffromitssourcesofstrength.Andyouusetheskillsofshameandcompunction—theseareskills,ifyouknowhowtousethemright—toremindyouofwhyyoudon’treallywanttofollowamood

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thatwouldleadyoutodosomethingunprincipledorharmful.Anotherimportantegoskillissublimation,whichmeansfindinganother

kindofpleasure,anotherwayoflookingatthings,toreplaceyourcurrentmoodwithabetterone.Thisiswhatjhanaisallabout:providingaharmlesskindofpleasurethatyoucantapintoatalltimes,toprovideyouwiththefoodyouneedsothatyoudon’tgohungeringafterunskillfulpleasures.Anotherskillishumor,theabilitytolaughatyourfoibles—notinanasty,sarcasticway,butinagood-natured,large-heartedway.Thesurestsignthatyou’vedroppedamoodiswhenyouseehowludicrousitis.Andthenthere’saltruism,realizingthatinlearningtolookafteryourself,you’realsohelpingotherpeople.RemembertheBuddha’sfamoussuttaonthetwoacrobats,wheretheyrealize,“IfIlookaftermysenseofbalance,andyoulookafteryoursenseofbalance,that’showwe’regoingtogetdownsafelyfromthispolewe’restandingon.”Inotherwords,remindyourselfthatit’snotaselfishthingtoknowhowtolookafteryourself;you’renotjustgazingatyourbellybutton.You’reactuallyprovidinghelptoothers.Ifyoucan’tlookafteryourself,youbecomeaburdentoothers.

ThisiswhytheBuddha,inhisinstructionsonbreathmeditation,includedtheabilitytogladdenthemindwhenitneedstobegladdened—bothintermsofthewayyoubreathe,andintermsofthewayyoulearntothinkandtalktoyourself.Thisinvolvesyourabilitytostepbackandusethebreathasavantagepointonwhateverthedepressedmoodmightbe,andindevelopingasetofvaluesthathelpyoutorecognizethatthisissomethingyoudon’twanttogetinvolvedwith.Actually,there’snolimittothenumberofthetoolsthatcanproveusefulhere:anythingyou’velearnedabouttohowtochangeamood—bythewayyoubreathe,bythewayyoulookatthings,bywhatyoufocuson,whatyouchoosetojustletgo.

Therearealsotheskillsofsteadyingthemindwhenthenewmoodyou’retryingtocreateisstillunstable.Whatcanyoudotomakeitmoreandmoresolid?Andthentherearetheskillsofreleasingthemind,knowinghowtofreethemindfromarelativelyskillfulmoodtoreachanevenmoreskillfulone.Evenwhenyou’vedevelopedaskillfulmood,youcanthensay,“Okay,thiscantakemeonlysofar.Whatkindofmoodwouldtakemefurther?”

There’sapassagewheretheBuddhatalksaboutameditatorwhofinds,ashe’sfocusingonthebreath,thatthere’safeverinhismind.Soheneedstochangehistopicforthetimebeing,tofindsomethingmoreinspiring,moreuplifting.ThatcouldincludereflectingontheBuddha,theDhamma,theSangha,orwhateveryoufindinspiringthatrelatestothepractice.Thenfinally,onceyou’vegotthemindinamuchbettermood,whenitsfeverhassubsided,youcangobacktothebreath,andthemindcanreallysettledown.Itcandropallthatthinkingandgotoaplacethat’salotmorestill,solid,andbuoyant.

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Sowhenyoufindyourselfovertakenbyamood,orifyou’renotreallysureabouthowyoushouldapproachthemeditationwhenthingsaregoingpoorly,keepthesepointsinmind.Andyoushouldalsokeeptheminmindwhenthingsaregoingawfullywell.Wesometimesfeelembarrassedtocongratulateourselvesonhowthingsaregoing,butthatembarrassmentdoesn’thelpatall.Recognizingwhenthemeditationisgoingwellandlearninghowtoappreciatewhenit’sgoingwellwillgiveyouareferencepoint.Whenyoustartgettingdiscouragedaboutthewholeprocess,youcanrememberthatthereweretimeswhenitwentwell.Andit’sreallyworthwhatevereffortittakestogetitgoingwellagain.

Sotobeabletolookafteryourownmindandtothriveatbeingalone,youneedawholesetofskills.Youneedaspotwhereyoucanstepbackandlookatthings,therightsetofattitudesthathelpyougaugethesituationforwhatitis,andthenskillsincreatingandmaintainingabettermood.Thisishowyoulookafteryourselfwithease.Theskillsthatenableyoutobemorematureingeneral,alsohelpmakeyouamorematuremeditator.Inthisway,asyoumeditate,youbecomeyourownbestfriend,insteadofyourownworstenemy.Youlearnhowtohandlebeingalone.Andit’sonlywhenyoucanhandlebeingalonethatyoucanreallyhandlebeingwithotherpeople.Youdon’tgetsweptawaybytheirideasortheirmoods,andyoucanactuallybecomeasourceofstabilityintheirlivesaswell.

Sokeepthisinmindwhen,say,inthemiddleofanafternoon,thingsdon’tseemtobegoingsowell.Getupandwalkaroundabit.Cleanoutthetoolshed.Hikeupthemountain.Anythingthatworks.Oneofmystudents,amonkinThailand,oncesaidthathe’dgetrestlesssometimeswhenhewasstayingaloneinthewilderness,sohe’dhikeoverafewmountains,justtogetridoftherestlessness.Anythingthatworksingettingyououtofanunskillfulmoodandintoamoreskillfulone—onethat’sreadytosettledown—isanimportantpartofthemeditation.

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LovefortheDhammaOctober7,2003

BackwhenAjaanMunwasalive,scholarlymonkswouldsayofmeditatingmonks,“Whatcantheyknow?Theysitwiththeireyesclosed.Whatcantheysee?”They’restillaskingthatquestiontoday:“Whatcanmeditatorsseewiththeireyesclosed?”Ofcoursetheansweristhattheyseetheirownminds.Scholarlymonkswouldsay,“Herewespendyearslookingthroughthebooks,andwestilldon’tfullyunderstandthem.Howcanyouunderstandthembysittingtherewithyoureyesclosed?”Theansweristhattherealproblemsinlifedon’tlieinbooks.Bookscontainonlythenamesoftheproblems.Therealproblemslieinthemind,whichiswhywesitherefocusingthemindonthebreathasawayofbringingthemindintothepresentmoment,wherewecanwatchit.Weturnourgazeinward,insteadofoutward.

Whatdoyouseewhenyoulookoutward?Youseeaging,illness,anddeath.Youseeotherpeople’sissues:theirgoodpoints,theirbadpoints.Youseetheworldaroundyou:itsgoodpoints,itsbadpoints.Butthosearen’tthethingsthatmakearealdifferenceinyourlife.Thethingsthatmakearealdifferenceareyourdecisions,thewayyoumanageyourownmind.

Thisiswhycontentmentissuchanimportantprincipleinthepractice:contentmentintermsofwhereyouare,thesituationinwhichyoufindyourself;contentmentintermsofyourvariousphysicalcomfortsanddiscomforts.However,intermsofthepeoplearoundyou,youneedtofindagroupofadmirablefriends.Evenifyoufindjustoneadmirablefriend,you’vegotalotrightthere.That’simportant.

Don’tpracticecontentmentwithyourfriends.Ifthey’renotpeoplewholivebytheDhammaorwhospeaktheDhamma,ifthey’repeoplewhoengageinlyingandstealinganddivisivespeech,abusivespeech,andidlechatter,thenyoudon’twanttohangaroundwiththem.AstheBuddhasaid,“Ifthosearetheonlypeopleyoucanfind,it’sbettertogoalone.”Butonceyou’vefoundagoodadmirablefriend,agoodcommunityinwhichtopractice,youshouldbewillingtoputupwithalotofhardships.

ThinkagainofthetimeofAjaanMun.Hewaswayoutintheforest.Peoplewhowantedtostudywithhimhadtogowalkingonfoot,manytimesnotevensuretheyweregoingtofindhim,becausehewasfrequentlyonthemove.Whensomeoneshoweduptopracticewithhim,hewassurethatthatpersonreally

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wantedtopracticewithhimbecausethatpersonhadalreadyputupwithalotofhardships,notonlyinfindinghimbutalsoinstayingwithhim.

AjaanFuangonceexpressedasimilaridea.BackintheveryearliestdaysofWatDhammasathit,itwasverydifficulttogetthere.ThetripfromBangkoktoRayongtookalmostafullday,anditwasn’taneasyride.Fromthehighwayyouhadtogofurtheron,sixkilometersalongadirtroad,muddyandpotholed.Hesaidthatbythetimepeoplecameouttoseehim,havinggonethroughallthat,hewasconvincedthattheywerereallyseriousaboutlisteningtowhathehadtoteach,sohe’dbehappytoteachthem.HesaidthatitwasalotbetterthanthedayswhenhelivedatWatAsokaram,ontheoutskirtsofBangkok.Anybodywithtimetokillcouldcomeoutandtrytokillhistime,too.Whoknewhowserioustheywere,becauseitwassoeasytogetthere.

Awillingnesstoputupwithhardshipsisanimportantpartofthepractice,butit’snotjustamatterofgrittingyourteethandbearingwiththem.Thehardshipsareessentialinhelpingyougainunderstanding.Whenthingsaren’tgoingwelloutside,whereareyougoingtofocusyourattention?Well,youcouldfocusoutsideandjustgetupsetaboutthingsoutside,butthatdoesn’taccomplishanything.Ifyou’rewise,youlearnfromthehardshipsthelessonthatyou’vegottofocusyourattentionmoreandmoreinwardly.Ifyou’regoingtofindhappiness,you’vegottofinditinside.ThisiswhythegreatajaanswereabletofindtheDhammaoutintheforest:Theyhadto.

Wetendtohavearomanticideaoftheforest—peaceful,green,beautifulforest—becauseourideaofforestlifehasbecomeawfullysanitized.Actually,therearealotofdifficultiesthere.Therearedangerousanimals—notjustthetigersthatseemromanticandexciting,butalsotheday-to-daythings:thebugsandsnakesandotheranimalsthatcarrydiseases.Whenyou’resurroundedbythingslikethat,wherewillyouturn?Ournaturaltendencyistowanttolookforhappinessintermsofsounds,sights,smells,tastes,andtactilesensations,butwhenthesethingsaren’tallthatpleasant,wheredoyouturn?Whenyougetsickandthere’snodoctorormedicinearound,wheredoyouturn?Youhavetoturnwithin.Beingabletokeepthemindcenteredbecomesalife-and-deathmatter.Ifyoucanfindthatsenseofwellbeingwithin,ifyoucanstirupthoseresourcesofgoodwillanddiscernmentthatyou’regoingtoneedinordertoliveintheforest,inspiteofthefactthatthingsseemtobeweighinginonyoufromalldirections,that’swhereyoureallylearnthestrengthoftheDhamma,theimportanceoftheDhammaasarefuge.

Thisforcesyoutochooseyourpriorities:What’sreallyimportantinyourlife?PhysicalcomfortorthecomfortoftheDhamma?Pleasantpeoplewhodothingsthewayyoulike,orpeoplewhoteachyoutheDhamma,peoplewhoexemplifytheDhamma?Ahappinessthat’sbasedonthingsoutside,orahappinessthat

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comesfromwithin?Difficultiesontheoutsidereallyforcetheseissuesinawaythatpleasantsurroundingsdon’t.Yourrealizationofthis,andyourwillingnesstoactonthatrealization:That’swhatreallymakesaDhammapractitioneroutofyou—whenyoufinallydecidethatyou’renotgoingtoholdanythingback,thatthisreallyiswhat’smostimportantinlife,andyou’regoingtogoatitwithoutreservations.

TheBuddhagivestheimageofanelephantgoingintobattle.Theelephantfightswithhisfrontfeet,fightswithhisbackfeet,fightswithhisfrontquartersandbackquarters,butheprotectshistrunkallthetime.Heisn’twillingtousehistrunkbecausehistrunkishismostsensitivepart.Theelephanttrainerseesthatandrealizesthatthiselephanthasn’treallygivenhimselftotheking.It’sthesamewhenyoubalkatdiscomfort:It’sasignyoureallyhaven’tgivenyourselftothepractice.Thewillingnesstoputupwithdiscomforts,tothriveonthem:That’sthemarkofatruepractitioner,someonewhoreallyhaswhattheycalldhamma-chanda,desirefortheDhamma,anddhamma-rati,lovefortheDhamma.Thisiswhatmakesallthedifferenceinyourpractice.Ifyouholdbackfromthepractice,it’sgoingtoholdthingsbackintermsoftheresultsyou’regoingtoreceive.

Wemissoutontheseresultsbecauseourmindskeepflowingout.TheBuddhatalksaboutasavas,whichcanbetranslatedas“effluents,”bothinthesensethattheyflowout,andinthesensethatthey’renotespeciallyclean.Theforceofthesecurrentsthatcomeflowingoutofthemindcandriveusallovertheplace.Sensualdesire,views,ignorance:Thesecurrentscomeflowingoutofthemind,andwetendtoridewiththem.Youdon’treallyrealizehowstrongtheyarebecauseyoudon’ttrytowithstandthem.Asaresult,theycanpushyouallovertheplace.Onlywhenyoudecidetoturnaroundandlookatthemasthemainissuewillyoubeabletoworkfreefromthem.Theproblemisthattheykeeppointingoutwardandsaying,“Look.Seethatoverthere,”andthatthingoverthereissomethingyouwantorsomethingyouhate.Theykeepdeflectingattentionawayfromthemselves.

They’relikepoliticians.Politiciansdotheirdirtyworkandthentheysay,“Seethatpersonoverthere?He’sdoingsomethinghorrible.”Theygetyouallexcitedabouttheotherpersonsoyoudon’tnoticewhatthey’redoing.Thisisthewaythemindoperates.Theseasavaskeepflowingout,flowingout,pushingyouinallkindsofdirections.Towithstandthem,astheBuddhasays,youhavetocreateanislandwherethatflooddoesn’toverwhelmyou.Evenifyoucan’tyetfindtheultimateislandofthetranscendent,youbuildatemporaryislandwithmindfulnessandconcentration,sothatyou’renotpushedaroundallthetime.Thatmeanstakingastancewhereyouare.

Sometimes,takingastancewhereyouarerequiresmakingsomesacrifices.

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Butthat’swhereyoumakeyourchoice:whetheryouwanttomakethatsacrificeorjustcontinuegoingwiththeflow.Goingwiththeflowseemseasybecauseit’smorehabitual,butactuallythere’sanawfullotofsufferingingoingwiththeeffluentflow.Youneverknowwhereit’sgoingtopushyou.Likeafloodingriver,itsometimeshitsyouwithlogsanddebris,orthrowsyouupagainstastonewall.Butasyoutakeyourstanceonyourislandofrighthere,rightnow,eventhoughitmayseemmoredifficult,youbegintogetusedtoitandyourealizethatyouwouldn’twanttoliveanyotherway.Youbegintoappreciatetheforceoftheeffluents.Youbegintoseehowtheypushyouaround,andyouseethesufferingthatcomesasaresult.That’swhenyourealizethatyoumadetherightchoicenottocontinuewithyouroldways,sloshingaroundintheworld,butactuallytakingastanceandkeepingitsolid.

So,itrequirespowersofresistance.Weusuallyuseourpowersofresistancetoresistthings,people,situations,outside.Whatwe’vegottodoislearntoresistthepushthatcomesfromwithin,thepushthatmakesuswanttofocusonthingsoutside,thatdistractsourattentionfromtherealissuesbubblingupinthemind.That’stheothertranslationforasava,“fermentation.”Thesethingscomebubblingup,andwhoknowswherethey’regoingtotakeyouifyougiveintothem?

Asyoubegintotakeyourstance,youcometoseethevalueofnotfollowingthroughwiththosefermentations—andyouseethevalueofcontentment.Youseethatonceyoumakeyourchoice,you’regoingtomaintainyourstancehereasapersonwholovestheDhammamorethanyoulovecomfortorwhateverthedefilementsareclamoringfor.That’swhentheDhammareallyshowswhatanexcellentthingitis,whataworthwhilethingitis,whyit’sthesortofthingyoucangiveyourwholelifeto.Ultimatelytheteachingasksnothinglessthanthat:thatyougiveyourselftotallytothepractice.Butwhatitgivesinreturnismorethanalife,farmorethanworththeeffortyougiveit.

TheBuddhaoncesaidthatifyoucouldmakeadealthatsomeonewouldspearyouwithahundredspearsthreetimesaday—morning,noon,andnight—forahundredyears,withtheguaranteethatattheendofthehundredyearsyouwouldgainAwakening,thatwouldbeadealworthtaking.Otherwise,thinkofalltheeonsofendlesssufferingsinvolvedinrepeatedlycomingbackagainandagain.HesaidthatwhenyouattainedAwakeningasaresultofthatdeal,youwouldn’teventhinkthatyouhadattaineditwithpainandsuffering.Itwouldhavecomewithjoy.So,whenyourunintohardshipsinyourdailylife,comparethemtothethreehundredspearsaday.Putthingsintoperspective.That’llhelpkeepyouoncourse.

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UniversalTruthsJune13,2007

WhenyoumeditateduringtheDhammatalk,99%ofyourattentionshouldbewithyourbreath.Letthetalkbeinthebackground—becausetheDhammaisfoundinsidethemind.TheDhammainwordsisjustpointers.Asyoulistentothetalk,remindyourselfthatthewordsarepointinginsideyourmind.Ifyou’reinsideyourmindpayingattentiontowhatyou’redoing,you’realreadyattherightplace.Youdon’tneedthetalk.Ifyoufindyourselfwanderingoutside,you’llrunupagainstthetalkandit’llpointyoubackin,towheretherealproblemis:ignorance.

Realignoranceisnotignoranceofwordsorprinciples.It’signoranceofwhat’sgoingoninthemind.Inparticular,it’signoranceofhowyou’recausingyourselfsuffering.Inabroadersense,it’signoranceoffournobletruths:ignoranceofwherethere’ssufferingrightnowandofwhatyou’redoingtocausethesuffering;ignoranceofwhatyoucouldbedoingtoputanendtothesufferingandofwhattheendofsufferingwouldbelike.Thosearethefourthingsyoucouldbepayingattentionto.They’rethingsthatarehappeningrightinside.They’renothappeninginthewords.Thewordssimplypointtothesethings,andespeciallytoyourexperienceofsuffering,somethingthatnobodyelseisexperiencing.Thatsufferingisascloseasyougettoreallypurelypersonalexperience.There’snowayyoucantakeitoutandshowittous.Scientistsstudyingyourbraincanseeallsortsofindicatorsthatyoumightbeinpain,buttheycan’tactuallyseeyoursuffering.Andthere’snowayyoucancompareyoursufferingtoanyoneelse’s,toseewho’ssufferingmore,exactlywhatittasteslike,orwhatitfeelslike.Butitissomethingyoucanknowforyourself.Soyoushouldpayattentiontoit.

WhatthismeansisthatthefournobletruthsarenotsomeabstractteachingwhosetruthispeculiartoIndia2,600yearsago.They’rethingshappeningrighthere,rightnow,andthey’rehappeningverydirectlyinyourawareness.Tochipawayatthatignorance,youstartbyfocusingonsomethingmoreobviouslyhappeningrighthere,rightnow:thebreath.IntheBuddha’sanalysisofsuffering,ignoranceconditionsfabrication.Bodilyfabricationisthebreath.Ifyoubreathewithignorance,itcanbeaconditionforsuffering.Ifyoubreathewithknowledgeandawareness,itcanhelpcutthroughsuffering.Itcanhelpyouseeyourignorancemoreclearly.Asyouseeyourignorancemoreclearly,you’rereplacingitwithknowledge.Sowhenyou’refocusedonthebreath,learningto

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breathecomfortably,allowingthemindtorelateinacomfortablewaywiththebreath,you’retakingastandagainstignorance.Andalltheignorantthoughtprocessesthatgoonthroughtheday:You’reputtinguparesistancetothemsothatyoucanunderstandthem.It’sthroughunderstandingthemthatyoucangobeyondthem,transcendthem.

Theseprinciplesareuniversal.That’swhytheBuddhacalledthemariya-sacca,whichwetranslateasnobletruths.Butthewordariya,inadditiontomeaningnoble,alsomeansstandard,inthesenseofauniversalstandard.Sothesetruthsarenotonlynoble,they’realsouniversalstandards.Theyapplytoallofus,withnoexceptions.They’resomethingweallhaveincommon.Weeachexperiencesufferingandthecauseofsufferingforourselvesalone,butthepatternofoursufferingissomethingwehaveincommon,whichiswhythepathtotheendofsufferingisuniversal.Itdoesn’tmatterwhatcountryyoucomefrom,whatyourbackground,whatyourlanguage.Thepathworksacrosstheboardifyouapplyitinallfairness,ifyourealizethatthisissomethingthatappliestoyouasmuchasitdoestoanyoneelse.

Mostofusliketothinkofourselvesasexceptionstotherule.Weliketothinkthatit’sgoingtobedifferentforussomehow,especiallywhenyouhearofalltheeffortthatthevariousajaansputintothepractice.We’drathernothavetodoallthatwork.Wethinkthatmaybethingsshouldbeeasierforusbecausewe’rebettereducated,ormaybeweknowmoreinourculture.Well,no,wedon’t.Ourproblemsarejustthesameastheirs.Theymaybedressedupalittlebitdifferentlyineachcase,butattheirrootthey’reallthesame.AjaanFuangoncequotedAjaanMunsayingthatpeopleareallalike,butthenifyoulookalittledeeperyouseethatthey’rereallynot,butthenwhenyoulookdeeperstill,youseethattheyreallyare.AjaanFuang’scommentonthatwas:Takethatandthinkaboutitforawhile.Therearesomedifferences,butwhatwehaveincommoniswhat’sreallyimportant.

Likethechantwehadjustnow.Aging,illness,death,andseparation:Thesearethingsweallhaveincommon.Thechantisalittlebitlackinginthatitsimplyremindsyouthatyouaresubjecttoaging,subjecttoillness,subjecttodeath.OrasintheThaitranslation,thesethingsarenormalforyou.You’resubjecttobeingseparatedfromthingsthatyoulove.Lifestartsout,you’realwayslearningnewthings,gainingnewthings,butthenitreachesapointwheretheyallstartgoingaway.Whatyoudohaveleftisyouractions.Youwillfallheirtowhatyoudo,say,andthink.Andtheresultsdependonwhetherwhatyoudo,say,andthinkisskillfulornot.

AstheBuddhasaid,thinkingaboutthesetruthsastheyapplytoyourselfkeepsyoufromdoingunskillfulthings.Yourealize,“Mygosh,ifIallowmyselftothinkalotofunskillfulstufftoday,theresultsaregoingtoseepoutintomy

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words;they’regoingtoseepoutintomyactions.ThenI’llstartnotjustthinkingunskillfulthings,butalsodoingandsayingunskillfulthings.Thatallbeginstopileup.”Doyouwantthat?No.Sothesereflectionsaremeanttokeepyouinline,tokeepyoufromdoingharmfulthingstoyourself,harmfulthingstootherpeople.Theyteachyourestraint.

Buttheoriginalsuttainwhichthischantisfounddoesn’tstopjustthere.Itgoesontorecommendthatyouremindyourselfthatthesethingsdon’tjustapplytoyou,theyapplytoeverybody,toalllevelsofbeing.Nomatterwhereyougo—thislifetime,thenextlifetime,whatevertherealm,allbeingsthathavebeen,allbeingsthatwillbe,whetherthey’reliving,whetherthey’redying,whetherthey’rebeingreborn:Theseprinciplesapplytoallofthem.And,astheBuddhasaid,whenyouthinkaboutthat,itnotonlypreventsyoufromdoingunskillfulthings,butitgetsyouonthepath.Youfinallyrealizethatthere’snootherescapefromtheseprinciplesofsufferinganditscause.Andthepathhastobethesameforeverybody,sothatthecessationwouldbethesameforeverybody.Youarenotanexception.Nomatterwhereyougo,whetheryouwouldliketoberebornasabrahma,ortocomebackasahumanbeingwho’smaybealittlebitmorewealthy—maybealotmorewealthy,betterlooking,morepowerful:Youwouldstillbesubjecttothesesametruths,nomatterwhat.

That’smeanttogiverisenotjusttorestraint,butalsotoasenseofsamvega,somethingthatgoesdeeper:arealizationthatthewayyou’vebeenlivingyourlifereallyisgoingnowhere.Thewaymostpeoplelivetheirlivesgoesnowhere.Theonly“somewhere”youcangoisout.Eventhat’snotaplace,butstillit’sadirection.Otherwiselifehasnodirectionatall.Itjustwandersaround,lookingatthisforawhile,lookingatthatforawhile—likethemapchartingthewayadogwandersaroundtheneighborhood,sniffingatthis,sniffingatthat,wanderingoverhere,rollinginthis,rollinginthat.Itreallygoesnowhereinparticularatall.

Butifyouacceptthatthesetruthsareuniversal,thentheBuddha’sreadytoshowyoutheuniversalwayout.Hedoesn’tteachjustgoodorbadkarma,orskillfulorunskillfulkarma.Hesaysthattherearegradationsofskillfulkarma.Inparticular,there’stheplainoldskillfulkarmathatkeepsyouinthecycle,andthenthere’sthekarmathatputsanendtokarma,thatgetsyououtofthecycle.That’sthepath—thepaththatcutsthroughtheignorance,thepaththatcutsthroughthecravingthatcausessuffering.That’sthewayout.

Soit’suptoustodecidewhetherwestillwanttodabblearound,torollaroundinafewdeadsquirrels,orwhetherwe’vehadenoughandwantout.Ifwewantout,thenthepathisalllaidout,fromrightviewonthroughrightconcentration,whichmeansthatyoutrytoendowyourconcentrationwithallthefactorsofthepath.Virtue,concentration,discernment:Allthesethings

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shouldcometogetherinyourpractice.Soasyoufocusonthebreath,trytodoitinavirtuousway.Inotherwords,

doitwithrestraint.Remindyourself,youcan’tgowanderingoff,dabblinginthis,dabblinginthat.You’vereallygottobetruetothethemeofyourconcentration.Andyourconcentrationshouldbediscerning:Whichwaysoffocusingonthebreathmaketheminduncomfortable?Whichmakethebreathuncomfortable?Whichwaysoffocusing,whichwaysofthinkingaboutthebreath,whichwaysoflabelingandunderstandingthebreathhelpmakeitmorecomfortable,easiertostayheresothatitdoesbecomeyourhome?—sothatnomatterwhereyougo,youhavethishomeinside,thisnourishmentonthepath.That’showyourdiscernmentworks.Youwanttobringallofthesequalitiestogether.Ifyouleaveanyofthemout,thenthepathisincomplete.Whenit’snotcomplete,itcan’tdoitswork.

Soyougiveitallofyourmind.Thewordfor“mind”inPali—citta—alsomeansthequalityofreallybeingintentonwhatyouaredoing.Andcittainthissecondsenseisoneoftheelementsofrighteffort,oneofthebasesforsuccess.Sogivethispracticeyourwholemind,yourwholeheart,yourfullintent,sothattheresultswillbefullandcompleteaswell.

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StupidaboutPleasureSeptember27,2007

Whenitcomestotheissueofpleasure,wepreferboth/and.Wedon’tlikeeither/or.Themorewayswecanfindpleasure,themoretypesofpleasurewecanfind,thebetter.Afterall,that’salotofwhatpleasureisabout:thevariety.Wedon’tliketheideaofhavingtobestuckwithoneparticulartypeofpleasure,orofhavingtoabandonsomeofthethingswealreadylikeforthesakeofsomethingelsewealsolike.Wewanttohaveitall.AstheBuddhaoncesaid,evenifitrainedgoldcoinswewouldn’thaveenoughtosatisfypeople’sdesireforsensualpleasures.Wealwayswantmoreandmore.That’swhywetendtobeprettystupidabouttheissueofpleasure.

Psychologistshaveshownthatevenwhenpeopleknowthedrawbacksofacertainactivitytheylike,theystillgobacktoitagainandagainandagain.Evenwhentheyknowtheyhavebetterthingstodo—morelasting,moresolidformsofpleasuretheycanworktoward—therearestillsomefleetingpleasurestheycan’tletgoof.Soit’snotthecasethatwhenyoufindabetterpleasure,yourattachmentstoyourold,lesserpleasuressimplyfallawaylikeleavesoffatree.Thetendencyinthemindistokeeptryingtogathermoreandmore:addingnewpleasurestothestockofoldpleasureswewanttokeepinstore.

Youcanseethisevenamongsomeoftheleastadvancedofthenobleones:thestream-enterers.TheBuddhahadtocounselthemtobeheedful.Thatwashislastinstruction.OfallthemonksgatheredattheBuddha’spassingaway,theleastadvancedwerestream-enterers.AndyettheBuddhahadtocounselthemtobeheedful.ThereareotherplacesintheCanonwhereheexplicitlystatesthatevenastream-enterercanbeheedless.Afterall,whenyou’vereachedthatlevelyouknowforsurethatthere’sadeathless,thatyou’redestinedfornibbana.You’llhaveatmostonlysevenmorelifetimesandthey’reallgoingtobehumanlifetimesattheveryleast.Andasenseofsecuritycandeveloparoundthatthought.Becauseofthatsenseofsecurity,it’spossibleforastream-enterertobecomecomplacent—tosaynothingofpeoplewho’vesimplyexperiencedjhana,orrightconcentration.Justthefactthatyou’veencounteredthereallyrefinedpleasuresofrightconcentrationdoesn’tmeanthatyouautomaticallyletgoofyourattachmentstootherformsofpleasure.Theprincipleofboth/andapplieshereaswell.Peoplewanttoenjoytheirconcentrationalongwithalltheotherpleasuresthey’vemanagedtogatherupinthecourseoftheirlives.

Thisiswhywealsoneeddiscernmenttoremindusthattherearealotof

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importantareaswherethingsareeither/or.Inparticular,discernmentisneededtoseethedrawbacksofmanyoftheoldpleasureswe’vebeenwallowingin.Thisisalessonweresist.One,wedon’tliketobetoldthatwe’vebeenengaginginharmfulorunskillfulbehavior.Andtwo,themindhasanincredibletendencytoputupwallstoscreenoutthenegativesidesofourpleasures.Becausewelikeourpleasuressomuch,weresistacknowledgingtheirdrawbacks.

IwastalkingrecentlytoamonkwhohadbeentothepolicemorgueinBangkok,wheretheyallowmonkstocomeandobserveautopsies.Hesawthedoctorsworkinginthemorgueveryefficiently,goingthroughbodies,openingthemup,openingthemup,withallthegutsandstuffspillingout.Andhewondered:Howdotheystillmanagetogohomeandsleepwiththeirwivesandenjoytheiroldsensualpleasures?Thenhewalkedintotheirofficeandsawgirliecalendarsalloverthewalls.That’swhenheunderstood.Theyweredeterminedtomaintaintheperceptionofthebeautyofthebodyinspiteofwhattheywereseeingeveryday.Thesideofthehumanmindthatwantstomaintainitsoldattachments:Itdoesn’tgivethemupeasily.Itdoeseverythingitcantoholdon.Yougivethingsuponlywhenyoureallyseethatthere’sadirectconnectionbetweensufferingandthepleasuresyou’vebeenenjoying—andthatthere’sabetteralternative.Onlythenwillthemindbegintoletgo.

Thisisthedutyofdiscernment:toseethedrawbacksofthesethings.Thisiswhyrightconcentrationonitsown,orjhanaonitsown,isnotenoughtocutthroughyourotherattachments.Simplybecauseyoucansithereandbeveryblissful,veryequanimous,doesn’tmeanthatyou’regoingtoseetheconnectionsbetweenunskillfulpleasuresandtheirnegativeconsequences.Thatinsightrequiresanactofdetermination.Youreallyhavetobeheedfultoremindyourselfthattheseissuesareeither/or.Youhavetoworkatdevelopingthestrengthanddeterminationofdiscernmentthatcanseethisclearly.

AjaanChah,inoneofhistalks,referstotheknowledgeofthethreecharacteristicsnotasatruth,notasaformofdiscernment,butasastrength.That’swhatitis:astrength.Itgivesyouasolidplacewhereyoucanstandoutsideyourattachmentsandreallylookatthem.Forthemostpart,wejustjumpintoourattachments,jumpintoourpleasures,andtotallyloseperspective.Whentheyslosharound,wegetsloshedaroundaswell.Butbeingabletostepbackfromthesethingsgivesusasolidplacetostand.Andthatsolidplacetostandisastrengthinthemind.Ithelpsustoresistthetemptationtogojumpingbackin.

Sothisisathemeyouhavetocontemplateoverandoveragain:thethemeofeither/or,togetherwiththethemeoftheconnectionsbetweenthepleasuresyouenjoyandthedrawbackstheycarryintheirwake.Thisiswhythepathhasrightviewrightattheverybeginning,andwhytheBuddhasaidthatofallthevariousstrengthsinthemind,thestrengthofdiscernmentiswhatholdstheothers

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together.Theimagehegivesisofbuildingahouse.You’reputtingupthebeamstoformtheroof,butonlywhentheridgepoleisinplacearetheotherbeamssecure.Uptothatpointtheycanstillswaybackandforth.They’restillnotquitesolid.Butwhenyoufinallygetthatridgepoleupacrossthetop,everythingfitstogetherproperlyandstayssolid.

Theridgepoleisdiscernment.Untildiscernmentisstrong,everythingelse—yourconviction,yourpersistence,yourmindfulness,yourconcentration—canswaybackandforth.Youmaylikeyourconcentration,butyoucanalsolikewhateverelselifehastooffer.Youtreatyourlifelikeabigflowergardenoravastbuffetwhereyoucanchooseallthethingsyouwant.That’syourpreferredattitude.Youcometoyoursensesonlywhenyouclearlyseethatthingsareeither/or.Themoreyouletyourmindgowanderingaroundinsensualdesires,theharderitistogetback,theharderitistoturntheconcentrationintosomethingtranscendent.Evenwhenyou’vehitthetranscendentforthefirsttime,you’restillnottotallysafe.Therecanstillbethecomplacentthoughtthatthisisgoodenough.You’vereachedthepointofbeinganobleoneforsure,guaranteedagainstfallingintothelowerrealms,guaranteedthatnibbanawillbeattainedwithinsevenlifetimes.Soit’spossibletobecomplacentevenonthatlevel.Yourworkondiscernmentstillisn’tcomplete.

Sowhilewepractice,weneedtodevelopthisaddedstrength,thestrengthofdiscernment.Ithelpsusseeconnectionsbetweenourpleasuresandtheirconsequences—anditalsohelpsustoseewherethere’sadisconnect:whereyouhavetochooseoneformofpleasureoveranother.

There’sapassageintheDhammapada:“Whenyouseeagreaterformofhappinessthatcomesfromabandoningalesserformofhappiness,thewisepersonabandonsthelesserformforthesakeofthegreater.”Notethatnoteverybodydoesthat.It’sonlythewisepersonwhodoes.Someonewhooncetranslatedthisversesaidthatthiscouldn’tpossiblybethemeaningoftheversebecauseit’ssoobvious.Everyoneknowsenoughtoabandonthelesserpleasureinfavorofthegreater.Butthat’snotreallythecase.Veryfewpeopledothis.Veryfewpeopleseethatit’saneither/or.Theywanttheboth/and/and/and/and/and.Thisisbecausewe’resostupidaroundpleasure.Sometimesweintentionallymakeourselvesstupid.Wedon’twanttoseetheconnectionbetweenourpleasuresandtheirdrawbacks.Wedon’twanttoseethewayonepleasurefightswithanother,isinconsistentwithanother.Evenwhenit’srightbeforeoureyes,werefusetosee.

Sowhileit’simportantthatwedevelopconcentration,wealsoneedtodevelopthediscernmentthatmakesitrightconcentration,thatkeepsitontrack,thathelpsyoutoappreciateitforwhatitis.Thepleasureofconcentrationisoneofthoserarepleasuresthathasnodrawbacks.Itmaybeshakyinthebeginning,

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andthat’sprobablyoneofthereasonswhywhenwestartoutwedon’twanttoplaceallourhopesonit,becauseweknowhowdifficultitistoattain.Butlateron,whenitbecomeseasierandmoreconsistent,wecangetcomplacentaboutthat,too,thinkingthatwecantapintoitwheneverwewant.Soyouhavetodevelopthediscernment,thestrengthinthemindthatcanhelpovercomebothformsofcomplacency,bothreasonsforwantingeverythingtobeboth/and.Aslongasyou’restillonthepath,theeither/orhastobekeptinmind.Onlythewisdomofeither/orcangetyoubeyond.

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TheTastevs.theRealityAugust1,2007

InIndiatheyhaveaninterestingtheoryaboutwhypeopleenjoyart.It’sbasedonadistinctionbetweenanactualemotionandthetasteoftheemotion.Theysaythatpeopleenjoyart—thisincludesdrama,music,literature,allthefinearts—becauseinlookingatthedepictionofaparticularemotiontheydon’tactuallyexperiencetheemotion.Theytasteit.Thetasteisalwayspleasantevenwhentheemotionbeingdepictedisveryunpleasant:fear,anguish,orsorrow.Ifit’swellportrayed,theaudiencelikesthedepictionbecausetheylikethetaste.Theytaste,forexample,thetasteofgrief,whichisnotgriefitself,butcompassion.Thetasteoffearisnotfear,butexcitement.Soweenjoyartnotbecausewe’reactuallyexperiencingtheemotionbeingdepicted,butbecausewelikethetaste.

Thisdistinctionisusefultokeepinmindwhenyoucontemplateyourthoughts,especiallywhenyou’resittingheremeditating.Sometimesfocusingonthebreathstartstoloseitsappeal.Youloseinterest.Evenwhenyougetnicelongperiodsofblissandwellbeing,partofthemindgetsbored.Itwantssomeaction;itwantstotastesomeemotions.Soyoustartthinkingaboutallkindsofotherthings.Butyouhavetorememberthatnomatterhowattractiveandtastythosealternatives—allthedifferentworldsthatyoucancreateinyourmind—mayseem,actuallylivinginthemwouldbeprettymiserable.Sodon’tgetbeguiledbythetaste.

Wehadanincidentofthisinmyownfamily.Arelativeofminewasanovelist,andhernovelswereprettymelodramatic.Shelikedstoriesfilledwithscandaloussurprises:murder,incest,intrigue,infidelity.Theymadeforveryinterestingstories.Butwheninherownlifesheencounteredsomemaritalinfidelity,itwastheendofher.Thesorrowcausedherdeath.Soit’sonethingtoimaginethesethings,butit’sanotherthingtolivethem.Alwayskeepthatinmind.

Eventhestories,thenarrativesweliketomakeaboutourownpractice,abouttheprogressweexpect,abouthowwe’llattainconcentration,andfromconcentrationwe’llquicklymoveontoinsight,andthereitwillbe—liberation:Welikethosestoriesbecauseofthetaste.Weliketoreadthestoriesoftheajaans,becausethestoriesarecontrivedinwaystomakethemverycompelling.They’redesignedtomakeyouwanttopractice.Whatyoumissinthestories,though,arethelongdayswherenothinghappensatall,orthelongfallowperiodsinthe

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meditation:meditationsthatmayhavebeenperfectlypleasantbutwithnoupsanddowns,ormeditationsthatwereactuallyunpleasantbecausethemindwasunwillingtosettledown.Thosearethepartsnotdepictedinthebooks,butwhenyouactuallymeditate,everyone’sboundtoexperiencethosethings.

Soyou’vegottokeepaperspectiveonyourthoughts,onthestoriesyouliketotellevenaboutyourownpractice.We’reheretotrainthemind,andpartoftrainingthemindinvolvesdoingthingsoverandoverandoveragain:pullingthemindawayfromdistractionoverandoveragain,keepingthemindwithitsobjectoverandoveragain,takingaskillthatyoudevelopwhileyou’remeditatingandlearningtoapplyitindailylifeoverandoveragain.Thatmaynotbeexcitingorcompelling,andthemindwillhaveatendencytorebelsometimes,butyouhavetoaskyourselfwhenyou’rerebelling,“Whereareyougoing?”Ifyouthinkofdreamworldsorpleasantworldswhereyoucouldberightnow,askyourself,“Whatwoulditactuallybeliketobethere?”

There’sagreatstoryinAjaanLee’sautobiographywherehetiresofbeingamonkandstartsthinkingaboutdisrobing.Soonenighthedecidestothinkseriouslyaboutdisrobing:what’sactuallygoingtohappen,whatit’sreallygoingtobelike.Hestartsoutwithastorythatsoundsprettygood.Hegetsajobandthenaraiseinpay.He’sdoingprettywell—sowellthathedecideshewantsthedaughterofanoblemanforhiswife.That,inreality,wouldhavebeenprettyunlikely.AjaanLeewasthesonofapeasantinthenortheast.It’sveryunlikelythathewouldhavegottenanywherenearthedaughterofanobleman.Buthewasabletocontriveastorywherebyheactuallymeetsone,andshegetsattractedtohim,andtheyendupgettingmarried.

That’swhenrealitysetsin.Thedaughterofanoblemanisprobablyverydelicatelybroughtup,yetforthefamilytosurviveshewouldhavetowork.Soshegetsajob,andshehasachild,butwiththestressesofworkandpregnancyshediessoonafterchildbirth.He’sleftwiththekid,andherparentswantnothingtodowithhim.Sohehiresawomantobethewetnurse.Atfirst,she’sgoodwiththekid,andafterawhilesheworksherselfintohisaffections.Theyeventuallygetmarried.Butthenshehasherownchildandshestartsplayingfavorites.That’swhenitgetsreallybad.Hecomeshomefromworkatnightandthemotherhasoneversionoftheday’sevents,thefirstchildhasanotherversion,andthesecondchildhasstillanotherversionofthestory.They’reallfighting.AjaanLeefeelslikehe’sbeingpulledinthreedifferentdirections.Hethinkstohimself,“Boy,IwishIwerebackasamonk.”Thenherealizes,“Ofcourse,I’mstillamonk.”Thatputstheissueofdisrobinginadifferentlight.Inotherwords,hetalkedhimselfoutofdoingsomethingfoolishbyallowinghisdreamsofdisrobingtogetreal.

Sothisisonewayofdealingwiththeallureofdistractingthoughts.Ask

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yourself,“IfIreallylivedinthatsituation,whatwoulditbelike?Whatwouldtheconstraintsofthatsituationbe?”Whenyouthinkofthedifferentworldsyoucouldbegoingto,theworldsoflaylife,theworldsofbeingamonkintheforestinThailand:Whileyou’rethinkingofthoseworlds,theyseemlikeopenopportunities.Butyouhavetorealizethateachofthoseworldshasitsconstraints,itsconstrictions.Andthetasteofthethoughtisverydifferentfromtheactualemotionofbeingthere.

Soifaparticularthoughtisreallybeguiling,askyourselfwhatitwouldreallybeliketogotothatparticularstateofbeing.You’dprobablyfindyourselfwishingyouhadsomequiettimetobebyyourself.Buthereyoualreadyhavequiettimetobebyyourself,somakethemostofit.Ifthoughtsofboredomcomeup,questionthosethoughts.Thisdesireforplayingaround:There’sasuttainwhichtheBuddhasaysthatthisiswhybeingsfallfromtheblissofthehigherrealms.Theystartgettingwantonandreckless.Theyseesomeofthelowerrealms.Theysaytothemselves,“Whatdoesthattastelike?”It’sthroughtheircarelessnessandwantonness—wantingtoplayaroundalittlebit,wantingtosamplenewtastes,wantingachangeofscenery—thattheyfallandthenjustkeeponfalling.Theuniverseevolvesnotbecauseofadivineplan,butbecauseofrecklessnessandirresponsibility.

Sotheseirresponsiblethoughts:Watchoutforthem.Remindyourselfthatwhensufferingcomes,it’sreal.Afterall,it’sanobletruth,anditreallyispainful,itreallydoeshurt.Andasfortheanguishofthemindthat’sstuckinaparticularsituation,you’reoutsideofthosesituationsrightnow,sodon’tletyourselfslipbackin.ThisiswhytheBuddhasaysweshouldreflectdayafterdayafterdayonthereflectionswechantedjustnow.We’resubjecttoaging,subjecttoillness,subjecttodeath,subjecttoseparation.Thesethingsarereal,andthesufferingtheyentailisreal.Intheoriginalsutta,theBuddhaadvisesreflectingnotonlyonthat,butalsoonthefactthatalllivingbeingsaresubjecttothesethings.Nomatterwherewego—inthedevarealms,thebrahmarealms,whatever—we’reallsubjecttodeath.Thatshouldgiveyouastrongsenseofsamvegaandadesiretobeheedful.Samvegameansasenseofdismay,asenseofurgencyintryingtogetoutofbeingtrappedinasituation.Andheedfulmeanswatchingoveryouractionsverycarefully,realizingthatyouractionsdohaveramifications.

They’vebeenmakingabigdealrecentlyaboutthefactthatpsychologistsarenowstudyinghappiness.Well,Buddhismhasbeenstudyinghappinessfor2,600years.Anditfocusesonthemostimportantthingthatmostpsychologiststendtoignore,whichisthatthewayyoulookforhappinessisgoingtohavestrongramifications.Theactionsyoudo,thethingsyoudoandsayandthinkinordertoattainhappiness:Ifyou’renotcareful,theycanleadtosomeveryunhappyresults.Theycanturnaroundanddevouryou.Nointentionisfreefrom

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ramifications.Inotherwords,anythingyoudowithadishonestintentionislikelytoleadtoanexperienceofsuffering.Eventhoughitmayyieldhappinessintheshortterm,therearelong-termramifications.Youcan’tgetawayfromthatfact.

Thewaymostpeoplelivenowadaysisbasedonthepremisethatitdoesn’tmatterwhathappensdownalongtheroad.“That’sinthefuture.Iwanthappinessrightnow.Iwantitfast.”Sopeopleliketobetoldthattheonlythingthatmattersisthepresentmoment,wherethat’sallthereis:justthepresentmoment.Butyourintentionsinthepresentmomentactasacauseforthingsfurtherdowntheline,onintothefuture.Youwanttomakesurethatthosethingscominginthefuturewillbegoodtoexperience.Thissometimesmeansdoingthingsyoudon’tliketodorightnow,butyourealizethatthey’llleadtoalong-termhappiness.Oryoumayhavetostopyourselffromdoingthingsyou’dliketodorightnowbecausetheywouldleadtolong-termpain—notjustatangytasteofpain,buttheanguishoftheactualthing.Yourskillintalkingyourselfintodoingwhatwouldleadtolong-termhappinessandintoavoidingthingsthatwouldleadtolong-termpain:That’soneofthemostimportantskillsyoucandevelop,notonlyinmeditation,butinlifeasawhole.

Sorememberthedifferencebetweenthetasteandtheactualemotion.Thetasteoftheemotionisalwayspleasant,whichiswhyweenjoyart,whyweenjoyworksoftheimagination,whyweenjoyourdreamsandfantasies.Buttheemotionitselfoftenentailspain.Soyoudoyourbestnottobeheedless.Don’tfallforthetaste.

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LevelsofAddictionNovember11,2006

Whatisattachment?It’sbasicallyakindofaddiction,tryingtofindhappinessinthingsthathavenevergivenatruehappiness,inthingsthataren’tworththeeffort.Andwedoitagainandagainandagain.Partly,thisisfromalackofimagination.Wecan’timagineotherwaysoffindinghappiness.Partly,it’sfromalackofskill.Wehaven’tmasteredotherways,otherapproachesforfindinghappiness.Andpartly,it’ssimplyalackofknowledge.We’renotpayingcarefulattentiontowhat’sgoingon.Sointhepracticewetrytodevelopmoreimagination,moreskills,moreknowledge.

Let’sstartwiththeknowledge.Whenyoufindyourselfaddictedtoaparticularpleasureandyetyouknowithasitsdrawbacks,looktoseewhenthefeltneedforthatpleasurearises.Whatsortofdis-easeisthereinthebody,whatsortofdis-easeisthereinthemind,thatincitesyouwithasuddenurgetotrytoalleviatethatsenseofdis-easeinthesameoldwayyou’vetriedbefore?Exactlywhatarethetriggers,whatarethefeelings?Watchthemarise;watchthempassaway.You’llbegintorealizethattheneedyouhave,say,foraparticularkindoffoodorparticularkindofpleasure,aparticularkindofobject,aparticularkindofrelationshipisnotpermanent.Inotherwords,ifyoudon’tgiveintothatoldimpulse,theneedisnotgoingtostaythere.Itgoesaway.Ifit’sabasichunger,youmayneedtofeedthebody,butyoudon’tnecessarilyhavetofeeditwithsomethingthat’sgoingtocausetroublelateron.

Butsomanyofourother“needs”lastforjustalittlewhile.Ifyouhaveenoughendurancetowatchthemfromadifferentvantagepoint,youcanwatchthemgoawayandyou’redonewiththemforthetimebeing.Awhisperingvoiceinyourmindmightsaythattheimpulsemaybegonefornow,butit’sgoingtoreturn,sowhydon’tyoujustgoaheadandgiveinnow.Butyoudon’thavetobeintimidatedbythatwhisperingvoice.Youcantellit,“We’lldealwithitsreturnwhenitreturns.RightnowIwanttogetoverthisonehurdle.”Ifyougetgoodatwatchingtheneedariseandpassaway,youdevelopagreatersenseofdetachmentfromit.

TheBuddhaalsosaystolookfortheactualgratificationyougetoutoftryingtofillthatneedintheoldway.Afterall,iftherewasn’tanygratificationatall,youwouldn’tgoforit.Andyouwon’tunderstanditenoughtoreallyletgoofitifyoukeeptryingtodenythatthegratificationisthere.Atthesametime,lookforthedrawbacks.Learntocomparethetwo.Isthegratificationreallyworththe

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price?Ifyoucan’tthinkofanyotherwayofalleviatingthatneedordesire,that’s

whereyouneedtodevelopskillandimagination.Alotofthetrainingisaimedatexpandingyourrangeofimagination.It’spossibletofindhappinessinlifewithoutgivingintoyouroldattachments.Themoreyouseethedrawbacksoftheattachments,themorewillingyou’llbetolistentotheDhammatoexpandyourimaginationofwhat’spossible.

TheBuddhahimselfsaidthatashewaspracticing,theideaofhavingtogiveuphissensualpleasuresdidn’tappealtohim.Butthenheallowedhimselftoimaginethatahighertypeofpleasurewaspossible.Andherealizedthattofindthathigherlevelofhappiness,thatmoregratifyingandmorerewardinglevelofhappiness,he’dhavetogiveuphissensualpleasures.So,forthetimebeing,that’swhathedid.Hedidn’ttotallyundercutsensualpassionsatfirst,butforthetimebeinghetoldhimselftoputthemaside.That’showhewasabletogetthemindintostatesofconcentrationthatprovidedanevendeeperandmoregratifyingpleasurethansensualpassioncouldprovide.

You’llnoticethisasyouworkwiththebreath.Therecometimeswhenjusttheprocessofbreathingcanfeelreallygratifying.There’saverystrong,intensefeelingofpleasurethatfeelsalmostsensual.ButastheBuddhasays,it’snotsensual.Ithastodowiththeformofthebody,asopposedtosights,sounds,smells,tastes,andoutsidetactilesensations.Butitcanfeelreallygoodinaveryvisceralway.That’simportant.Onceyouseethatthere’sthispossibility,it’seasiertoletgoofyourotherdesiresastheyarise.You’vegotsomethingbetter.

There’sapassagewheretheBuddhasaysthatthereasonwegetsostuckonsensualdesires,sensualpleasures,isbecausewedon’tseeanyotheralternativetopain.Butwhenyouseethatthereisthealternativeand,asyoureflectonit,youseethatithasfewerdrawbacks,greaterrewards,andthatyoucanlearnhowtotapintoitwhenyouneedit,thenitcanbeyournewattachment—amuchbetterone.Ifyouwanttocallitanaddiction,it’sahealthyaddiction,asopposedtotheunhealthyonesyou’vepursuedinthepast.

Sointhebeginningit’samatteroflearningtoimagineyourselfaccessingthepleasureofconcentration,realizingthatthereisthatpossibility,andthendevelopingtheskill.Thatway,havingdevelopedtheskill,yourknowledgegetsmoreprecise.Afterawhileyoubegintoseethatthelevelofconcentrationyou’veobtainedisnotasgratifyingasyoumightlike.Soyoucanaskyourself:Aretheredeeper,moregratifyinglevelsofconcentration?Well,theBuddhasaysthereare.Again,openyourimaginationtothatideaandseewhat’sthereinyourpresentstateofconcentrationthat’sstillaburden,stillstressful,stillunsatisfactory.Learntoletgoofthat.

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Inmanycases,thiswillinvolveabandoningsomeofthefactorsthatgotyouintoconcentrationtobeginwith—suchasdirectedthoughtandevaluation—sotheremaybearesistancetolettingthemgo.Othertimesthere’snot.Youseeclearlythatyoudon’tneedthesethingsandyousimplyletthemdrop.Eitherway,theprocessofimaginingthatyoucanletthemdropwillopenthewayforyoutogothroughmoreandmorerefinedlevelsofconcentration,deeper,morepervasivelevelsofpleasureandwellbeing,allthewaytoastrongstateofequanimity.Eventheequanimitythatcomeswhenyouletgoofpleasurehasaverystrongsenseofwellbeing.Youfeelperfectlysatisfied.Youcanstaytherewiththestillness,anditfeelsdeepdowngood.

Inthiswayyoufindthattherearealternativewaysforfindinghappinessinlife,findingpleasureinlife.Youlookbackatyouroldaddictions,andtheyseemnottomakemuchsenseanymore.Fromyournewperspective,youwonderwhyyouwouldhavefeltsoaddictedtotheminthefirstplace.InthiswaytheBuddhadoesn’taskyoujusttogocoldturkey,withnogratification,nothingtoreplaceyouroldaddiction.Hegivesyousomethingnewandviscerallypleasingtoholdonto.

Insodoing,youexpandyourimaginationtootherlevelsaswell.Youbegintoseeyouroldwaysofdoingthingsasnotsofixedornecessaryasyouoncethoughttheywere.Youbegintoloosenupyoursenseofwhoyouareandwhereyoufindyourhappiness,andthatalertsyoutothefactthatyoucanchangeevenfurther.Youfeelmoreinclinedtotryoutnewthingsinthemeditation,eventhoughtheyseemtogobeyondyouroldideasofwhatyouthoughtwaspossible.

ThisiswhytheBuddhatalksaboutnibbanaprimarilyinmetaphoricalterms:toexciteyourimagination.He’snottotallysilentonthetopic,andhe’snot—contrarytowhatmostpeoplesay—willingonlytodiscussitinnegativeterms.Hehassomeverypositivethingstosayaboutit,callingit“shelter,”“harbor,”“thebeyond.”Thisistoexpandyourimaginationtoencompassthepossibilitythatthere’ssomethingevenbeyondthepleasure,thewellbeing,thatcomesfromgettingthemindintogoodstatesofconcentration.Thisencouragesyoutostartquestioningsomeofyourotheraddictions,suchasyoursenseofself.

Oursenseofselfisbasicallyourstrategyforhappiness.Inthecourseofthepracticewelearnhowtodevelopnewstrategies.Thatmeanswedevelopdifferentsensesofourselvesaswegothroughthepractice,asweexpandourrepertoire.

AlotofpeoplefeelthreatenedbytheBuddha’steachingsonnot-selfpreciselyforthisreason.Yoursenseofselfisyourstrategyforhappiness.Whenyouheartheideaofnot-self,itsoundsasiftheBuddhaisaskingyoutoabandoneverythingyouknowabouthowtofindhappiness.Noselfwouldleaveyouwithnomeansforhappinessatall.That’sthefear.Butwhathe’sactuallydoingisteachingyouhowtorefineyourstrategiesforhappiness,developingnew

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strategiesthataremoreeffective,ultimatelycomingupwithastrategythat’sactuallyanot-selfstrategy.It’snotthatradicallydifferentfromwhathe’sbeenteachingyouonthemoreelementarylevels,becauseonthoselevelshe’sbeenteachingyoutoabandonyourunskillfulstrategies,theaddictionsthatareobviouslyharmful.Buttherecomesapointinthepracticewhereyouhavetolearntoabandonsomeofthestrategiesthatwereskillfulinthebeginningbutnowarebeginningtogetinthewayofsomethingevenmorerefined.

Sometimesyouhearpeopletreatingyoursenseofselfasanobviousfallacythatcausesnothingbutharmandstress.Ifthatwerethecase,itwouldn’ttakemuchtoletgoofit,seeinghowobviouslyharmfulitis.Buthey,it’spartofyourstrategyforhappiness.Ithasitsgratifications.You’vegottoadmititsgoodside.Still,therecomesapointwhereyouhavetolookatitsdrawbacks,itslimitations.Evenyourmostskillfulstrategiesforhappinessatsomepointhavetogetdropped.SotheBuddhagivesyouthepositiveteachingsonnibbanatoencourageyoutoletgoofthosethings,eventhoseskillfulstrategies,whenthetimecomes.

Atthesametime,herefusestosaywhetherthere’sgoingtobeayouinthere,ornoyouinthere.Hewantsyoutodeveloptheattitudethat,atthisstage,yoursenseofselfisirrelevanttowhetheryou’regoingtobehappy.Buthe’snotsayingthatyoudon’texist.Whenaskedpointblankiftherewasaselfortherewasnoself,herefusedtoanswer,sayingthatifyouholdtotheideathatthereisaselfyougetstuckineternalism,whichblocksthepractice:Youholdontocertainthingsasbeingtheeternalyouandyou’llneverbeabletoletthemgo.Ifyoudeveloptheideathatthereisnoself,that’sannihilationism,whichblocksthepracticeaswell:Eitheryoufearbeingannihilatedoryouhaveaneuroticdesiretowanttobeannihilated,neitherofwhichishelpful.

Sotherecomesapointwhereyouhavetoputissuesofselfandnot-selfaside,andjustlookatwherethere’sstress,andwhatactivitiesarecausingthestress,andhowtostopthem.That’swhytheteachingsonthefournobletruthstrumpeveryotherteaching.It’showtheteachingsondevelopingaskillfulselfarestrategies,andtheteachingsonnot-selfarestrategiesaswell.Theteachingsonnibbanaarestrategies,too.Nibbanawon’tgetyoutonibbana,butthedesiretogettherewill.Solearntousethesestrategiestoovercomeyourmostblatantandharmfuladdictions,andthenyourmoresubtleones,untilyoufinallyreachwhattheBuddhacalledtheultimatehappiness—nibbanamparamamsukham—whereyoucanputallyouraddictions,allyourstrategies,aside.

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AntidotesforClingingOctober7,2007

TherearesomeplacesinthePaliCanonwheretheBuddhasaysthatthefiveaggregatesarestressful,andotherswherehesaysthefiveclinging-aggregatesarestressful.It’simportanttonoticeherethathe’stalkingabouttwodifferentkindsofstress.Thesenseinwhichthefiveaggregatesarestressfulisrelatedtostressintermsofthethreecharacteristics.They’reinconstantandsothey’restressful.That’ssimplythewaytheyare,whetheryouholdontothemornot.Butifyoudon’tgrabontothesethings,yourminddoesn’tsuffer.It’swhenyougrabon,it’swhenyoucling,thatstresscomesintothemind.Youcreateaclinging-aggregate.Youcreateaconnection.Thisisstressintermsofthefournobletruths.Whereverthere’scraving,therecanbeclinging,andtheclingingtotheaggregatesisthestressthatreallyweighsonthemind.

Whenwepractice,ourmainfocusisonthestressinthefournobletruths,thestressthatweighsonthemind.Ifyoudon’tclingtothethingsthatarestressful,thentheycanbeasstressfulastheywant,butthestressdoesn’tcomeinandweighyoudown.It’slikepickingupaheavyobject.Ifyoujustleaveitthereontheground,itdoesn’tweighyoudown.Itweighsthesamewhetheryou’repickingitupornot.Whenyoupickitupit’sfiftypounds;whenyouleaveitonthegroundit’sfiftypounds.Thedifferenceisthatthefiftypoundsissuddenlyontopofyouwhenyoupickitup,andthat’swhenyousuffer.That’spreciselythestresstheBuddhaisfocusingon.That’stheimportantonetonotice.

Alwaystrytobeclearaboutthisdistinction.Therealproblemisn’ttheaggregates,it’stheclinging.Andthewordclinginghasadoublemeaning.Itcanalsomeantheactoffeedingonsomething.Whereweclingiswherewelooktofeedforhappiness.Welooktothefiveaggregatesforfood.Wemunchthemdown,andthentheymunchusdown.Wefeedontheformofthebody,wefeedonfeelings,perceptions,thoughtconstructs,andsensoryconsciousness.Whenthesethingsarepleasant,they’renottooheavy.Buttheycanturnaroundandturnunpleasantveryquickly.Theygobbleusup,forwe’veopenedthewayforthemtogettous.Onceyoustartclingingtothegoodones,youstartclingingtothebadonesaswell,becausethat’swhereyou’relookingforfood.

Soit’simportanttounderstandclingingsothatyoucanputanendtoit.AstheBuddhasaid,therearefourkinds.There’ssensualclinging,clingingtoviews,clingingtohabitsandpractices,andthenclingingtodoctrinesoftheself.Allofthesehoveraroundthefiveaggregates.They’redifferentwaysofclingingtothe

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fiveaggregates.AndtheBuddhahasadifferentcureforeach.Sometimesyouhearthatthedeepest,mostunderlyingformofclingingisthe

senseofselfidentitythatyoubuildaroundthings.Ifyoulearnhownottohaveanysenseofselfidentity,thereyouare:You’vetakencareofalltheotherformsofclinging.Sometimesyouhearthatclingingtoviewsisthebasicformofclinging.Ifyoucandeconstructallyourviews,you’llbedonewithalltheotherformsofclingingaswell.Soyoureasonyourwaytoseeinghowyoucan’tsaythatthingsexist,youcan’tsaythatthingsdon’texist,orboth,orneither.They’reempty.Thatmeansthatyoursensualdesireisempty,yourhabitsandpracticesareempty,yourdoctrinesoftheselfareempty.Witheverythingemptylikethat,there’snothingtoclingto.Butthatdoesn’tworkeither.Afterlettingthingsgointhisway,you’llfindthatyoursensualdesiresweren’ttouched.Youjustturnaroundandpickthembackup.Soyouhavetorealizethateachkindofclinginghasitsownantidote.

Forexample,clingingtosensuality:WhentheBuddhatalksaboutsensuality,hedoesn’tsaythatyou’reattachedtosightsorsounds.Thewordkama,orsensuality,heredoesn’tmeanbeautifulordesirablesights,sounds,smells,tastes,ortactilesensations.Itmeanstheplansandintentionsyouhavearoundthesethings.That’swhatwe’rereallyfocusedon.We’reallattachedtotheideaswehaveofthethingswewant,wantingthemtobeacertainwaytogiveuspleasure.Inotherwords,we’remoreattachedtoourdreamsandplansaboutsensualpleasuresthanwearetothesensualpleasuresthemselves.Thisissimpleenoughtosee.Ifyoufindyoursensualdesirethwartedinonearea,youturnaroundandyoufocusitonsomethingelse.Thedesireiswhatweclingto.Weclingtotheplansthatwemakeforsensualpleasure.

Andwhataretheseplanslike?Forthemostpart,they’reprettyone-sidedandsketchy.Sayyouhavedesignsonsomebodyelse’sbody.Whenyouthinkaboutthatperson’sbody,thereareonlycertaindetailsthatyouthinkabout.Alotofdetailsyoudon’twanttothinkaboutatall.Orwhenyouthinkaboutaparticularrelationship,youthinkaboutonlycertainaspectsoftherelationshipandnotaboutothers.

Sotheantidotehereistobroadenyourview,toseethatyourpursuitofpleasureinthiswaycarriesalotofpainalongwithit.WhentheBuddhatalksaboutthedrawbacksofsensuality,hestartswiththefactthatinordertoleadasensuallifestyle,you’vegottowork.Theworkinandofitselfispainfulandwearisome.Youworkandworkandworktobuildupwealth.Sometimesyougainit;sometimesyoudon’t.Evenwhenyoudogainit,there’sthefearthat,ashesays,thievesandkingswillstealit—IlikethewaytheBuddhaalwaysmentionskingsandthievesinthesamebreath—watermightwashitaway,firemightburnit,hatefulheirscouldtakeoffwithit.Thatcaneasilyhappentoyour

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wealth.AndastheBuddhapointsout,it’soversensualitythatpeoplefight.Parentsfightwiththeirchildren;childrenfightwiththeirparents;brotherswithsisters,sisterswithbrothers;husbandwithwife,wifewithhusband.Andnotjustinthefamily:Therearewarsoversensualpleasuresaswellbecauseweneedtotakewealthtopayforourpassions,whicharefargreaterthanallthewealthintheworld.That’showweendupgoingtowar.

TheBuddhagoesdownalonglistofallthepainsandsufferingstiedupwiththispursuitofourdreamsofsensuality.Soasyoulookatthepursuitofsensualityinitsentirety,yourealizehowmuchpainandsufferingitinvolves.Youdon’thavetolooktoofar.Thiscontemplationwehaveoftherequisiteseveryday,thinkingaboutfood,clothing,shelter,andmedicine:Justthefactthatwehaveabodymakesusaburdenonotherpeople.Sothinkaboutthat.Everytimeyourmindstartsspinningawebofsensualdesire,tellyourself:“Ifyou’regoingtospinaweb,spinthefullweb.Trytoencompassthewholepicture.”

LikethatdaydreamthatAjaanLeereportsinhisautobiography,fromthetimehewasplanningtodisrobe:Atfirstitstartsoutreallynice;heevengetsanobleman’sdaughterforhiswife.Butthentherealityprinciplestartskickingin.Eventually,becauseshe’sanobleman’sdaughter,she’snotuptothehardworkthat’srequiredinmarryingapeasant’sson.Shediesandleaveshimwithachildtoraise.Hegetsasecondwife.Thesecondwifehasakidofherownandstartsplayingfavorites,abusingthefirstkid.Andsoondowntheline.Whenwebringinrealitylikethis,ithelpscutthroughalotofourdelusionsaroundsensuality,alotofourattachmenttosensualdesigns,sensualplans,sensualdreams.

Oryoucancontemplatethebody,inallitsparts.Youcanthinkofabeautifulbody,butwhenyouthinkofthepartsinside,yousaywuuh.Justafewmicrometersbelowtheskinthere’sallthisotherstuff,andit’sinextricablyconnectedwiththethingsyoulike.Supposeyoulustforsomebody.Youdon’tliketheideaoftheirintestines,butifyoutooktheirintestinesout,wouldyoulikethatpersonwithoutanyintestines?It’snotworthtakingeitherway—withorwithoutaliver,withorwithoutastomach.

Sowhenyouthinkintheseways,youbegintorealizethatyoursensualplansanddesiresarereallyunrealistic,reallymisleading.Theymakeyouhalfblindsothattheycantakeyoudownapathtosuffering.Realizingthishelpscutthroughthesensuality.Youseehowarbitraryallthesedreamsare,thatyoucan’trelyonthem.That’swhathelpsyouletthemgo.

Asforclingingtoviews,theBuddhahasyoufollowasimilarprocess,butwithdifferentdetails.Theprocessisthathehasyoulookatthedrawbacksthatcomefromclingingtoaview,oneofthemajordrawbacksbeingthatyouinevitablygetintoargumentswithotherpeople.Butmorethanthat,theBuddhahasyoulookcarefullyatthethingsyouhaveviewsabout.Thisiswherethe

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detailsdiffer,andtheanalysisgoesintomoretechnicalterms.Yourviewscomedowntothequestionofwhatexistsandwhatdoesn’texist,hesays,butwhenyouactuallylookatyoursensoryexperience,youjustseethingsarisingandpassingaway.Asyoufocusonthearising,theideaofnon-existencedoesn’toccurtoyou.Asyoufocusonthepassingaway,theideaofexistencedoesn’toccurtoyou.Yourealizethatthebasicbuildingblocksofexperience,whenyoulookatthemjustonthelevelofarisingandpassingaway,don’tprovideafoundationfortheverybasicpolaritiesofexistingandnot-existing.Ontopofthat,anyviewsyoubuildaresketchesbasedonnotlookingatthingsverycarefully.SotheBuddhahasyoulookverycarefullyattheprocessofwhatit’sliketoexperiencethings.Whenyouseethatviewsreallycan’texpressthetruthaboutthings,andthatholdingontothemisgoingtocauseyoutosuffer,youcancutthroughyourattachmenttothem.

Asforhabitsandpractices,hefirsthasyoulookattheactualhabitsorpreceptsandpracticesyou’reattachedto.Theattachmenthereistotheideathatifyoufollowcertainrulesandyou’reagoodlittleboy,agoodlittlegirl,that’sallyouhavetodo.Godwillbehappywithyouortheuniversewillapproveofyouorwhatever.SotheBuddhahaspeoplelookdirectlyattheirhabitsandpracticestogetherwiththeirresults,someofwhichareactivelyharmful.Backinhisdays,sacrificeswerebelievedtobeawaytofindtruehappiness.Sohetalkedaboutlookingatthemiserythatcomesthroughthesacrifices,notonlyfortheanimalssacrificedbutalsoforthepeopleforcedtolaboringettingtheanimalskilled.Self-tortureasaformofausteritywasalsoapopularpracticeinsomecircles.Sohehadyoulookatthepainthatcomesfromit,toseethatitdoesn’treallyleadanywhere.Itdoesn’treallyhelpcleansethemind.

Sointhiswayhe’dgetpeopletoabandonharmfulhabitsandpractices,andreplacethemwithgoodhabitsandgoodpractices:thehabitsweadoptaspartofourvirtue,thepracticeswefollowinthepracticeofmeditation.Buteventuallyhesaystowatchout:Ifyou’renotcareful,you’regoingtocreateasenseofconceitaroundthesethings,thepridethatcomessometimeswhen“Ifollowthepreceptsandyoudon’t,”or“Myjhana’sbetterthanyours.”Thewaytogetbeyondthatattachmentisnottobreakthepreceptsordropyourpracticeofjhana.It’ssimplytocontinuewiththosepracticeswhilelearninghownottodevelopasenseofconceitaroundthem.Realizethatyou’redoingthesethingsnottomakeyourselfbetterthanotherpeople,butsimplybecausetheyworkincleansingthemind.

Finallythere’sclingingtodoctrinesofself.Thisdoesn’tmeanjusttheviewthat“Ihaveaself,”whateveryoursenseofselfmightbe.Italsomeansclingingtotheviewthat“Ihavenoself.”Thinkingineitherway,theBuddhasaid,leadsyouintoathicketofviewsthatwillgetyouentangled.So,aswiththecurefor

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clingingtoviews,theBuddhahasyoutakethepolarityofexistenceornonexistenceandputitaside.Whentheissueofexistingornot-existingisanon-issue,theideaofaselfexistingornotexistingisanon-issueaswell.Instead,theBuddhahasyoulookatthingssimplyintermsofthefournobletruths.Whereisstressarising?Whatisthecauseofthatstress?What’sthepathtotheendofthatstress?Asyoudivideupyourexperienceinthoseterms,thewholeissueof“whoyouare”or“whoyou’renot”justgetsputaside.You’remorefocusedonwhatyou’redoingthat’scausingstress,learninghowtocomprehendthestress,learninghowtoabandonthecausethroughdevelopingthepath,sothatultimatelyyoucanrealizetheendofstress,theendofsuffering.That’sthewayoutofthattypeofclinging.

Sowhenyoufindthemindclinging,weighingitselfdownwithitsattachmenttotheaggregates,trytobeclearaboutexactlywhichkindofclingingyou’resufferingfromandwhattheantidoteis,whatthemedicinethattheBuddhaprescribed,becauseit’sdifferentineachcase.There’snooneblanketcuretocovereveryformofclinging.You’vegottodevelopyourdiscernmentfrommanyangles,developdiscernmentwithmanyfacets.Essentiallyeveryapproachinvolvesseeingthingsintermsofbeinginconstant,stressful,andnot-self,butthoseprinciplesgetappliedindifferentwaysforeachtypeofclinging.

Sotrytokeepthislistofmedicinesinmindandapplythemasappropriate.Thatwayyouputyourselfinapositionwhereyou’relivinginaworldthat’sstressfulbutyou’renotpullingthestressinside.Youcanlivesurroundedbyinconstancy,stress,andnot-self,butnotsufferfromit.

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FearofDeathOctober11,2005

TheBuddha’sdecisiontogooffintotheforeststartedwithhisrealizationthathewassubjecttoaging,illness,anddeath,andyetthesewerethethingsinwhichhehadbeensearchingforhappiness.We,too,aresubjecttoaging,illness,anddeath,andwetendtosearchforourhappinessinthingsthatage,growill,anddieaswell.He,however,wantedahappinessthatwasbetterthanthat,somethingthatwasmorereliable.Thisdesirewaswhatunderlayallofhisefforts:tofindahappinessthatwouldnotage,wouldnotgrowill,andwouldnotdie.Ofcourse,allofhisfriendsandhisfamilytoldhimthatthatwasimpossible.Buthedecidedthatlifewouldnotbeworthlivingunlesshegaveitatry.Soheworkedhardforsixyears,goingdownsomedead-endpaths,findinghimselfinblindalleys,butfinallyhefoundthepaththatledtoahappinessthatdidnotgrowill,didnotage,anddidnotdie.That’swhathetaughtfortherestofhislife.Thatpath—thenobleeightfoldpath—washisfirstteaching,anditwasoneofhislastteachingsaswell.

Prominentinthepathisrighteffort,thekindofeffortthatleadstothetypeofhappinessthathehadbeenlookingfor.Itstartswithdesire:generatingdesire,upholdingyourintenttoletgoofunskillfulqualitiesthathavearisen,topreventunskillfulqualitiesthathavenotarisenfromarising,togiverisetoskillfulqualities,andtomaintainthemandbringthemtotheirculminations.Desireiswhatanimatesthoseactivities.

Noticethattheseeffortsareinternalactivities.Thesequalitiesarequalitiesofthemind.Theywillmanifestthemselvesoutside—inyourthoughts,words,anddeeds—buttheycomefromwithin,sothat’swherethemaineffortisfocused.Thisiswhythesectionofthenobleeightfoldpaththatdealswithconcentrationstartswithrighteffort:theefforttogiverisetoskillfulqualities,likemindfulness,alertness,discernment.Thesearethethingsthatarereallygoingtohelpyou.Evenifyoudon’tmakeitallthewaytonibbana,thesequalitieswillstandbyyouasthebodyages,asitgrowsill,asitdies.OneofthediscoveriestheBuddhamadeonthenightofhisAwakeningwasthatthingsdon’tendwithdeath.Thereisacarryover.Butit’snotthebodythatcarriesover.It’squalitiesofthemind.

Hecalledthesequalitiesnobletreasures—thingslikeconvictionintheprincipleofaction,thebeliefthatallofyourintentionalactionswillbearfruitinlinewiththequalityoftheintention;virtue;asenseofshameattheideaofdoingevilthings;asenseofcompunctionorfearoftheconsequencesofdoingevil

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things;adesireforlearning;theabilitytorelinquishwhatgetsinthewayofyourpath;anddiscernment.Thesesevenqualitiesarecallednobletreasuresbecause,astheBuddhasaid,firecan’tburnthem,thievesandkingscan’tstealthem,deathcan’tkillthem,watercan’twashthemaway.

Sodeathisnottheend.Somethingscarryover,butyouhavetofocusyourenergiesonthemindifyouwanttohavegoodthingstocarryover.Otherwisethethingsyoucarryoverarebad.

Thisiswhyourefforthereisaimedintwodirections.One,ifyoucangaintotalrelease,thisisthepathtototalrelease.Two,ifyoudon’tgaintotalreleasewithinthislifetime,you’vegotthingstocarryoverasyoucontinueyourquestinyournextlifetime.Butyouhavetodesirethosequalities.Otherwiseit’shardtogainthem,fortheydorequirework.Wemaybeattractedtotheideaofapaththatdoesn’trequireanyactionoreffortatall,butitdoesn’tworkthatway.Thepathofinactionjustgoesinthegeneralwaythatwatergoes—downhill—developingbadqualitiestocarryover,whereasthepaththatgoesuphillrequireseffort.

Righteffortdoesn’trequirethatyoukillyourselforexhaustyourself,butitdoesrequireanappropriateeffort,whateverisrequiredtogetpastunskillfulqualitiesandgiverisetoskillfulones.Therearetimeswhenitrequiresalotofconcertedeffort.Othertimes,itrequiresjusttheabilitytositandwatch.Butit’salwaysafocusedeffort,anappropriateeffort,whateverthesituationdemands.

It’sbuiltonthedesiretofindsomethingthatgoesbeyondaging,illness,anddeath,somethingyoucanreallyrelyon.Tohelpgeneratethatdesire,theBuddhahasuslooklongandhardataging,illness,anddeath—andatourfearofthesethings.Hesaysthatourfearofdeathisbasedonfourthings.Eitherwe’reattachedtothebody,we’reattachedtosensualpleasures,werealizethatwe’vedonecruelandharmfulthingstootherpeople,orwehaven’tyetseenthetrueDhamma,thattherereallyisadeathless.Alotofourmeditationisaimedatovercomingthosefourreasonsforfear.

Forexample,therealizationthatwe’vedonecruelthingsinthepast:TheBuddhadoesn’thaveusgettiedupinremorse.Theprincipleofkamma,whichsometimessoundsdeterministic,isactuallyaveryfluidandcomplexprocess,onewithroomformakingchangesinthepresentmoment.Oneofthethingsyoucandotocounteracttheharmfuleffectsfromunskillfulthingsyou’vedoneinthepastistodevelopanattitudeofgoodwillforallbeingswithoutlimit.TheBuddhacallsitanexpansivemindstate.Whenpainfulthingshappeninanexpansivemindstate,theimpactismuchdifferentfromthingshappeninginanarrowandconfinedmindstate.Theimagehegivesisofalumpofsaltplacedinwater.Ifyouputthelumpofsaltinaglassofwater,thewaterbecomesunfittodrink.Ifyouputitinabroad,cleanriver,thewaterintheriverisstillfittodrink

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becausethere’ssomuchmorewatercomparedtothesalt.SotheBuddharecommendsthatyoudevelopanattitudeofgoodwillforallbeings,bothbecauseitcounteractstheeffectsofbadactionsinthepast,andbecauseitpreventsyoufromactingonunskillfulintentionsnowandintothefuture.Ifyoureallyfeelgoodwillforall,there’snowayyoucanintentionallyharmthem.Youdon’thavetolikeallbeings;yousimplydecidethatyoudon’twanttocausethemsuffering.Youdon’twanttotakepleasureintheirsuffering.

Asyouthinkaboutit,whatgooddoyougetoutofotherpeople’ssuffering?Youdon’tgainanythingatall.Theremaybeasenseofschadenfreude,butthat’sprettymiserablefoodforthemind.It’sbettertorealizethatifallthecruelandheartlesspeopleintheworldhadatruesenseofhappiness,theywouldn’tdocruelandheartlessthingsanymore.Sothedesireforgoodwillsetsyourattitudestraightonhowtheworldwouldactuallybecomeabetterplaceforeveryone:You’rewishingthatpeoplewouldunderstandhowtobetrulyhappy,sothatthey’dstopdoingcruelandheartlessthings.Goodwillalsoputsyouinapositionwhereyourtruehappinessdoesn’thavetoconflictwiththetruehappinessofotherpeople.Sothisisonewayofcounteractingthatparticularreasonforfear.

Asforattachmenttothebodyandtosensualpleasures,theBuddhahasadouble-prongedattack.Oneprongistoseethedrawbacksofbeingattachedtothesethings.Ifyou’reattachedtothebody,whereisitgoingtotakeyou?It’sgoingtotakeyoutoaging,illness,anddeath,forsure,nomatterhowmuchyouexerciseorbeautifythebody.Itmaytakeyoutootherplacesinthemeantime,buttheultimateendissomethingweallshare,andweallknowforsurethatit’sgoingtohappen.

Thesameholdstrueforsensualpleasures.Wherearethesensualpleasuresyouwereenjoyinglastweek?Rightnowallyouhaveisamemoryofthem.Sometimesthatmemoryistaintedbytherealizationthatyoudidunskillfulthingsinordertogainthosepleasuresortokeepthem.Notonlydotheytendtoslipawayontheirown,therearealsotimeswhenotherpeoplewantwhatyou’vegotandthey’regoingtofightyouforit.Soyouhavetofightthemoff.TheBuddhaillustratesthispointwiththeimageofahawkthathasfoundalittlelumpofmeat.Assoonasittriestocarryitoff,otherbirdsaregoingtocomeandattackit.Thenthere’stheimageofamansittingupinafruittree,enjoyingthefruitinthetree,butanothermancomesalongwithahatchet.Insteadofclimbingthetreetogetthefruit,heusesthehatchettocutthetreedown.Ifthemaninthetreedoesn’tcomedownrightaway,he’sgoingtogethurt.That’swhatlookingforhappinessinsensualpleasuresdoestoyou.Itleavesyouexposedonallsidestodanger.

ThisiswhytheBuddharecommendsrightconcentrationasthesecondpronginhisattack,toprovideyouwithanalternativesourceforhappinesssothat

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you’renotsohungryforsensualpleasures.Youcansithereandbathethebodyinasenseofease,inasenseofrapture,simplybyfocusingonthebreath,adjustingthebreathsothatit’scomfortable,andnooneisgoingtotrytostealitfromyou.Onceitreallyfeelsgood,youcanjustsettlein,lettingthebreathbatheyouonallsides,cominginandoutalloftheporesoftheskin,allowingthatsenseofeaseandrapturetosuffusethewholebody.Asyougetreallyadeptatthis,yourattachmenttosensualpleasuresbeginstoloosen,foryouseethatthisisamuchbetterpleasure.It’smoreintense,morepervasive,morereliable,lessblameworthy,andalotlessdangerous.Sorightconcentration,inaverydirectway,isoneofthewaysofovercomingfearofdeath,becauseyourealizethatyouhaveanalternativesourceofpleasure.

ButtheultimatestepinovercomingfearofdeathliesinseeingthetrueDhamma.Thismeansrealizingthatthereissomethingdeathlessthatcanbetouchedbythemindrightwhereyou’vebeenexperiencingthebody.Itcomesnotjustthroughconcentration,butalsothroughworkingontheopportunitiesforinsightthattheconcentrationprovides.Asthemindgetsmoreandmorestill,youbegintoseethemind’sattachments.Youcanseethemasactivities.Evenitssenseofitself,oryoursenseofyourself,isjustaseriesofstrategiesyou’vedevised.

TheBuddhacallsthesestrategiestheprocessof“I-making”and“my-making.”Whateverwayyouformasenseofselfaroundform,feelings,perceptions,thoughtconstructs,orconsciousness,it’salljustfabrication.Intheprocessoffabricationthere’sstress.Ifthat’salltherewereinlife,you’dbewillingtoputupwiththestress,forwithoutyourself-strategiestherewouldbenowaytofindhappiness.ButtheBuddhasaysthatthere’smore.Ifyoucanlearnhowtodeconstructallthosefabrications,allthestoriesandideas,thethingsyoubuildaroundyoursenseofwhoyouareandwhootherpeopleareandwhattheworldis:Ifyoucanlearntodeconstructthosethings,youfindagreaterhappiness,onethatdoesn’tdie.

That’swhatrightmindfulnessandrightconcentrationarefor:toprovideyouwithaframeworkinwhichyoucandothedeconstruction.Thedeconstructionisthefournobletruths,justlookingatthingsintermsofstress,thecauseofstress,whatyou’redoingtoputanendtothatcause.Andtheactualendofstresscomesasyougetmoreandmoreprecise,moreandmoreskillfulatfollowingthepath.Yourprecisionandskillleadyoutodetectevenmoreandmoresubtlelevelsoffabricationgoingoninthemind.Whenyouseethestressthatcomeswitheventhesubtlestfabrication,andseethatyoualsohavethechoicenottofabricate—thatwhatevergratificationyougotfromthefabricationjustcan’tcomparewiththesenseofeasethatcomesfromdroppingthatparticularleveloffabrication—themindwillbewillingtoletgo,willingtostop.Inthiswayitpeelstheselevelsoffabricationawayinthesamewayasyou’dpeelawaythelayersofanonion.

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Whenallintentionfinallyends,that’swhenyourealizethatthereissomethingdeathless.TheBuddhawasright.Thereissomethingthatcanbetouchedinthemindthatdoesn’trequirefabrication—infactit’stotallyunfabricated.Ithasnothingtodowithtimeorspaceoranythingthatcanage,growill,ordieatall.It’sjustthere.Itcan’tbetouchedbythevagariesoftime,butitcanbetouchedbyundoingthepatternsofintentionandfabricationinthemind.

Onceyou’vetouchedthat,yourealizethatthereissomethingthatdoesn’tdie.Ithasnothingtodowithyou,althoughitwasthroughyouractivitiesandintentions—skillfulintentionsthattookapartyourotherintentions—thatyougottothepointwhereyoucouldrealizethis.Becausethere’snoneedtostrategizeinthere,there’snoselfthatcomeswiththefeltneedtostrategize,orthefeltneedtopartakeofthehappiness.Thehappinessisjustthere.Youdon’tneeda“you”tocreateitortopartakeofit.Onceyou’veseenthat,that’swhatreallygetsyoubeyondfearofdeath,forthepartthatdoesn’tdieismuchmoreworthwhilethanthethingsthatdo.

Rightnowthesearealljustideas,possibilities,forpeoplewhoarestillstrugglingtogetonthepath.Butit’simportanttohaveasenseofwhat’spossible,becausethatexpandsyourimagination.Asyourimaginationgetsexpanded,yourdesireschangeaswell.Ifyouthinkthedeathlessisimpossible,yourdesiresaregoingtofocusonthingsthatcandie.Butifyouopenuptothepossibilitythatthereisadeathlessthatcanbeattainedthroughhumaneffort,it’sachallenge.Hopefully,itstirssomedesiretofollowthepath,totestifwhattheBuddhasaidisreallytrue.

Sokeepthispossibilityinmind,becausethisiswhatgivesenergytothedesiretostickwithrighteffort,tostickwiththepath,sothatthedeathlessisnotjustanideaornewsofsomebodyelse’sclaims.Ultimatelyitbecomesanactualexperiencebasedonyouractualefforts.It’snotjustnewsaboutwhatsomebodyelsedidinthepast.It’syournews.Ofcourse,nobodyelsehastoknow.Asthechantsays,it’spaccattam,somethingthateachpersoncanexperienceonlyforhimorherself.Butwhenitbecomesarealityinyourmind,itmakesahugechange.Aging,illness,anddeathdon’tholdanyfear.Asoneofthetextssays,youattainsomethingthatallowsyoutoliveinpeace,ease,andbliss,evenwhenyou’reold,evenwhenyou’resick,evenwhenyoudie.Andthat’sapossibilityreallyworthexploring.

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TheRaftofConceptsAugust3,2007

Whenyoustartoutmeditating,youhavetothink—butinaskillfulway.Inotherwords,directedthoughtandevaluationarefactorsofrightconcentrationontheleveloffirstjhana.Evenifyoucangetintoconcentrationreallyquickly,itrequiressomethinkingtogetyouthere.Andifyougetintoconcentrationslowly,you’vegottolearnhowtothinkyourwayintotheconcentration.Sothinkaboutthebreath;visualizethebreathinthebody.Thinkabouthowtomakethebreathmorecomfortable.Onceit’scomfortable,thinkabouthowtospreaditaroundindifferentpartsofyourbody.Thinkaboutthewayyouunderstandthebreath.Therearevariouslevelstothebreath,youknow.There’sthein-and-outbreath.There’sthebreathenergyflowingalongyourbloodvessels,flowingalongyournerves.There’sastillbreathinthebody.Therearelotsofbreathsyoucanthinkabout.Andthesethoughts,ifyouusethemproperly,areallmeanttohelpthemindgetsettleddown.

TheBuddhaoncesaidthatafterallhisyearsoffalsestartsanddead-endalleys,hefinallygotontothepathwhenherealizedthatheshoulddividehisthoughtsintotwotypes:skillfulandunskillful.Thismeantthathejudgedhisthoughtsbytheresultstheygave.Hedidn’tsaythatallthinkingwasbad.Hedidsaythatifyouthoughtskillfulthoughtsfor24hours,thedrawbackwouldbethatthebodyandmindwouldgettired,soyouwantthemindtolearnhowtorestfromthethinking.Butheneversaidthattheconceptualmindisbad.It’ssimplyamatteroflearninghowtouseyourconceptsproperly.That’sthepath.It’spartofrightviewandrightresolve.Thesefactorsofthepathinvolvethoughts.

Sowecan’tcondemnthoughtsentirely.Wejustneedtolearnhowtothinkinnewways,inwaysthatareactuallyskillful,thathelpfreethemind.Ultimatelyyoudogettoaplacethat’sbeyondconcepts,thatgoesbeyondwords,butyouneedconceptsandwordstohelpgetyouthere.

Thisisapointthatalotofpeoplemisunderstand.Theythinkthatinordertogetbeyondconcepts,youjustdropconceptsimmediately.It’sliketheoldsimileoftheraft.TheversionintheBuddha’steachingsisthatyoutaketheraftacrosstheriver.Then,onceyougetacrosstheriver,youdon’tneedtheraftanymore.Youcanputitaside.Thoughtsofrightviewandthoughtsofrightresolvearepartoftheraft.Youholdontothemwhileyou’recrossingtheriver,andonlythendoyouputthemaside.However,intheDiamondSutra’sversionofthesimile,yougetacrosstheriverbydroppingtherafttobeginwith.Butthatversionofthe

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similejustdoesn’twork.Ifyoudroptheraftbeforeyou’vereachedtheothershore,yougetwashedaway.Solearnhowtousetheraft.

ThisissuegoeswaybacktothetimeoftheBuddha.There’sastoryintheCanonaboutAnathapindika,whowasoutwalkinginthemorning.Hesaidtohimself,“It’stooearlytogovisitthemonks;whydon’tIgovisitthemembersofothersects?”Sohewenttoaplacewheretheothersectarianswerehavingtheirdebates.Theyweredebatingwhethertheworldiseternalornot;whetherit’sfiniteorinfinite;whetherthesoulisthesamethingasthebodyorsomethingdifferentfromthebody;whetheranenlightenedbeingexistsafterdeath,ordoesn’texist,orboth,orneither.Thosewerethehotissuesoftheday.

ThesectarianssawAnathapindikacomingandsaid,“Hey,let’sbequietforawhile.ThispersonisafolloweroftheBuddha.TheBuddha’sfollowerslikequietpeople.Maybeifwe’requiet,he’llcomeoverandtalktous.”Sotheyfellquiet.WhenAnathapindikacame,theyaskedhim:“So.ThisBuddhayou’reastudentof:Whatarehisviews?”AndAnathapindikasaid,“Ireallydon’tknowthetotalextentofhisviews.”“Whataboutthemonks?Whataretheirviews?”Andheresponded,“Idon’tknowtotallywhattheirviewsare,either.”“Thenwhataboutyou?”theyaskedhim.“Whatareyourviews?”Andheresponded,“Well,I’llbehappytotellyoumyviews,butI’dliketohearyourviewsfirst.”

Sotheytoldhimtheirviews.Onemansaid,“Theworldiseternal.Onlythisistrue;everythingelseisfalseandworthless.”Someoneelsesaid,“No,theworldisnoteternal.Onlythisistrue;everythingelseisfalseandworthless.”Andsoondowntheline.

Anathapindika’sresponsewas:“Thosewhoholdtoanyoftheseviewssufferbecausethey’reclingingtotheview.Theviewisconditioned,andwheneverthere’sclingingtoanythingconditioned,there’sboundtobesuffering.Sothey’reclingingtostress.”Thesectariansthensaid,“Well,whataboutyourview?”Andhesaid,essentially,“Allviewsareconditioned.Whateverisconditioned,youhavetoletgoof.”Theysaid,“Well,then,byyourlogic,yourviewtooisacauseforsuffering,foryou’reclingingtosomethingconditioned.”Andhesaid,“No,thisistheviewthatleadsbeyondsuffering,becauseitteachesyouultimatelyhowtoletgoofeverythingconditioned,includingviews.”

Accordingtothestory,thisleftthemabashed.Theyjustsattherewiththeirheadsdrooping,atalossforwords.Sohegotupandleft.WhenhetoldtheBuddhawhathadhappened,theBuddhasaid,“Thisisagoodwaytodealwiththosepeople.”

SothisistheBuddha’sapproach.Notallviewsareacauseofsuffering.Rightviewleadsyouawayfromsufferingbecauseitallowsyoutodotwothings.First,youcanuseitasatooltouprootyourclingingtoeverythingelse.Then,because

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itteachesyoutorecognizeallyourattachmentswherevertheyare,itteachesyouhowtoturnaroundandletgoofrightviewitself.

PeopleoftencometotheDhammathinkingthatwe’reheretogetbeyondconcepts.ButtheyrunintoconceptsintheBuddha’steachings,andthereforetheyfeelthattheBuddha’sbeinginconsistent.What’sinconsistent,though,istheirmisunderstanding.TheBuddhaneversaysthatwehavetodropconceptsfromtheverybeginning.Hesaysyouuseconceptstogetbeyondconcepts.

ManypeopleinthemodernworldcometoBuddhismsufferingfromtheirconceptualframework.They’reraisedinamaterialistworldviewwhosebasicconcepts—thatlifecomesfromnothingandreturnstonothing,withabriefchancetopursuepleasureintheinterim—areprettydismal.Theybelievethatiftheycouldfreetheirmindsfromtheseconceptsandsimplydwellinthepresentwithnothoughtofwhathappensattheend,they’dbehappy.They’dbeabletosqueezeasmuchpleasureoutofthepresentastheycouldbeforetheinevitablehits.

Sotheylookforawaytobefreeofallconcepts.Whentheycomehere,though,theyrunintoconcepts.TheyseetheBuddha’steachingsonkammaandrebirth,andtheysay,“Thisisinvalid;youcan’tmakepresuppositionsaboutthesethings.Nobodyknowsanythingaboutwhathappensbeforewe’reborn.Nobodyknowsanythingaboutwhathappensafterwedie.Doesn’ttheBuddhasaythatyouhavetoprovethingsbeforeyoucanacceptthem?Allweknowisthatyoucanblottheseissuesoutofthemindandbeinthepresentmomentwithoutanyconcepts,andthat’shappiness.”Sothat’swhattheywanttheBuddha’steachingstobe.Theydon’trealizethatthey’rejudgingtheBuddha’steachingsbytheveryconceptsthataremakingthemmiserable.Theideathatwecan’tknowbeyondourimmediatesensoryexperience,sothereforewejusttrytoheightenourimmediatesensoryexperience:That’saconceptitself,andalthoughitmayaimatgoingbeyondconcepts,itdoesn’treallygetyouthere.TheBuddha’sconcepts,though,actuallygiveresults.They’reveryopenaboutthefactthatyouhavetouseconceptstogetbeyondconcepts,andtheirideaofwhat’stherewhenthepathhasfreedyoufromconceptsismorethanjustapleasantoblivioninthepresent.It’sanotherdimensionentirely.

That’swhatrightviewisallabout.It’sthereforyoutojudgetheconceptsyou’rebringingtothepath,toseewhichonesfitintothestrategyofthepathtothatdimension—nibbana—andwhichonesdon’t.TheBuddhaneversaysthathecanofferanempiricalproofoftheteachingsonkamma,rebirth,ornibbana.Buthesaysthatifyoudoadopttheseideas,they’reveryhelpfulintakingyoubeyondsuffering.Inotherwords,heoffersapragmaticproof:Hehasyoulookattheseconceptsintermsofwhattheydo,wheretheylead.Ifyoufindthattheyleadyoutowantingtotrainthemindsoyoucangetridofthecravingthatleads

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ontofuturerebirth,they’veperformedtheirfunction.Thenasyousitdownheretomeditate,youcanputtheconceptsthatarenot

immediatelyrelevanttoyourmeditationaside.Ifyoufindthatyou’rehavingtroublestickingwiththemeditation,youcancallupthoseconceptsagaintoremindyourselfofwhyyou’rehere,toinduceafeelingofsamvega,adismayoverthepointlessnessoflifeasit’snormallylived;andafeelingofpasada,orconfidencethatifthere’sanywayout,thishasgottobeit:trainingthemind,learninghowtowatchthemindsoyoucanseewhereitsmisunderstandingsleadittosuffer,whereitsmisunderstandingsleadittocravethingsthataregoingtocauseproblemsondowntheline.Andasfortheteachingonnibbana,itremindsyouthatfreedomfromsufferingisn’tjustatotalblackout.It’sthehighesthappinessthereis.

Inthisway,youcanusetheBuddha’sinsightsonthesetopicstogivemoreimpetustopractice.Afterall,we’redoingsomethingimportanthere.We’renotjusttryingtohangoutinthepresentmomentandsqueezeasmuchintensityoutofitaswecan.TheBuddhasaysthatourintentions,ifthey’reunskillful,standinthewayoftheultimatehappiness.Sowe’reheretowatchourintentions.Thisiswheretheteachingofkammaisalwaysandimmediatelyrelevanttoyourmeditation,andwhytheBuddhastressestheissueofkammaoverandoveragain.

TheearlyBuddhistsoftenmadethepointthattheirteachingsonkammawerewhatsetthemapartfromalltheotherteachingsavailableatthetime.Forinstance,theBuddhisttakeonkammaisn’tthedeterministicviewthatsomepeopleheldtoatthattime.Andit’snotaviewoftotalchaos,either.It’sanonlinearpattern.Andtheimportantelementinthatnon-linearpatternisthatpartofyourexperienceisshapedbypastintentionsandpartofit’sshapedbyyourpresentintentions.Youcan’tdoanythingaboutpastintentions,butyoucanchangeyourpresentones.Soyoufocusthere.That’swhywe’refocusedonthepresentmoment:tolookatourintentions.Whenyouhaverightview,yourealizethatthat’swhywe’rehere.

Thishelpsgivefocustoyourmeditation.Oncethemindisstill,youintendtokeepitstill.That’saskillfulintention.Thenyoucanstartlookingattheprocessofintentioninadeeperway,toseeexactlyhowintentionhappens,howmuchitshapesyourpresentexperience,howyoufabricateyourbreath,howyoufabricatethoughts,howyoufabricatefeelingsandperceptions.Youwanttolookintothat.That’showdiscernmentisdeveloped.You’renotgoingtomaintainthiskindoffocusunlessyouhavearealappreciationthat,yes,youractionsreallyareimportantinthisissueofcreatingsuffering—notonlynowbutonintothefuture.Thisishowtheproperuseofconceptsgivesfocustoyourmeditation.

Awhileback,Iwasgivingatalktoagroupofpeopleonkamma.They’dbeenmeditatingforquiteawhile,soItriedtomakethepointthatan

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understandingofkammareallyfocusesyourmeditationinanimportantway.Ithelpsfocusyouontheissueofwhatyou’redoingthat’sskillfulandwhatyou’redoingthat’snotskillful,andrealizinghowmuchyour“doing”doesshapeyourexperience.

Theyallgavemeablanklook.ThenIrealizedthatthey’dbeentaughtthatthereisnosuchthingasskillfulorunskillful,goodorbadinthemeditation.It’ssimplyaquestionofhangingoutinthepresentmoment,squeezingasmuchnon-conceptualintensityoutofthepresentmomentasyoucan—whichisanideatheBuddhaneveradvocated.That’snotwhatwe’reherefor.Imean,therewillbetimeswhenyounoticethatbeingverymindfulinthepresentmakesexperiencesmoreintense.You’relesscaughtupinyourthoughtworlds,andthepleasureinthebreathgrowsstronger.Everythingbecomesmoreimmediatelyfelt.Butthat’snotwhywe’rehere.Youwanttolookdeeper:Whatisitaboutintentionthatmakesthedifferenceinthepresentmoment?Alwayslookforthat,becausethat’swherefreedomisgoingtobefound—inbeingsensitivetoyourintentions.Whenyou’retotallysensitivetothemandtotallyunderstandhowtheycausestress,youcanletthemgo.ThisiswhattheBuddhacallsthekammathatleadstotheendofkamma.

Thisiswhyanunderstandingofcausalityissoessential.Ifeverythingweredeterministic,yourexperiencewouldhavebeentotallydecidedbysomeoutsidebeingorsomeimpersonalfatealongtimeago.Therewouldbenopointinpracticing.Therewouldbenothingthepracticecouldaccomplish.If,ontheotherhand,everythingwerechaotic,youcouldn’tbesurethatthelessonsyoulearnedyesterdaywouldgiveanyguidanceinknowingwhattodoskillfullytoday.Butthefactthatthingsarenonlinearandnottotallydeterminedbythepast—thatpartofyourexperienceisbeingdeterminedbywhatyou’rechoosingtofocuson,whatyou’rechoosingtodoandsayandthinkrightnow:Thatleavesanopeningforthepractice,becauseyoucanchangewhatyouintendrightnow.Andthefactthatthingsfollowapatternallowsyourknowledgeofwhat’sskillfultogrowovertime.Whenyoubelievethat,youactonit.Youtrytomakeyourintentionsmoreandmoreskillful.

Sowhenwecometothepractice,welearntoadoptnewconceptsthathaveagoodimpactonthemind.That’sthetest—apragmatictest.Inthebeginning,youbegintoseethatthisbeliefdoeshelphere,itdoeshelpthere,soyoupursueitmoreandmorepersistently.Thenultimatelyyoudiscoverthatit’sabighelpinputtinganendtosuffering.That’syourrealproofthattheconceptswork—andonlythendoyougetbeyondconcepts.

Evenwhenyou’reinconcentration,onceyoudropdirectedthoughtandevaluation,youstillhaveperceptions.Infactallthestatesofconcentrationuptothedimensionofnothingnessarebasedonaperception—thelabelyouholdin

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mindthatkeepsyouinthatstateofstillness.Eventhoughthere’snodiscursivethought,there’sstillaconceptthere.

Sothepracticeisamatteroflearninghowtouseyourconceptswisely,pickingandchoosingwhichonesarehelpfulandwhichonesarenot.Knowingwhenyouneedtothinkdiscursively,whenyoucandropdiscursivethoughtandjustbewithoneperception:That’saskillbasedonrightview.

Ifyoulearnhowtomakeyourviewsrightandthenapplythoserightviewstounderstandinghowthemindcreatessuffering,that’showviewsultimatelytakeyoubeyondviews.Yourrightviewwillshowyouhowtoletgoofrightviewwhenyouneedto.Butdon’tbetooquicktodropit.Don’tbethesortofpersonwholeavestheraftonthenearshoreandtriestofloatthroughtheairovertheriver.Usetheraftwhenit’shelpful.That’swhytheBuddhaleftitbehindforus.That’swhatit’sfor.

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Kamma&RebirthFebruary29,2008

We’rebornintothisworldwithoutaninstructionbooklet.There’snothingtoexplainwhichissuesinlifeareimportant,whicharetheimportantthingstoknow.Wedoknowwhenwefeelsufferingandweknowwhenwefeelrelativeease,butthat’saboutasmuchasweknow.Aswegrowup,therearepeopletoexplainthingstous.Thisiswherehumanbeingshaveanadvantageoveranimals.There’snobodytoexplainanythingtoadogoracatabouthowtolive.There’sthatwonderfulstorybyMarkTwainwherethemotherdogexplainsthehumanworldtoherpuppy.Ofcoursethat’sfantasy.What’sinterestingaboutthatstoryisthemotherhasherinformationallgarbledup.“Presbyterian”isthenameofadogbreed;“heroism”means“agriculture”—thatsortofthing.Actually,gettinggarbledinformationcanbeoneofthedangersofthehumanworld,too.Ourparentshavetaughtusthingsfromchildhoodandtheymayhavegottenthingsallmixedupaswell.

Sotherearealotofthingswedon’tknow,andwehavetomakealotofdecisionsbasedonuncertaininformation.Whataretheimportantissuesinlife?Andwhatisthislife,anyhow?Isitpartofalongerstoryorisitjustthisstory,thewholestoryrighthere,rightnow:birth,aging,death?Andhowaboutouractions?Weseemtodecidewhattodo.Weseemtomakechoices,thosechoicesseemtohaveresults,andthereseemstobesomesortofpatterntotheresults.Someactionsseemtoleadtogoodresults,otheractionstobadresults.Butarethingsastheyseem?Wedon’treallyknow.

Sowefindourselvesactingonassumptionsastowhatleadstohappinessandwhatleadstopain,thosetwothingsthatwedoknowwhenweexperiencethem.Butthequestionis,isthequestforhappinessreallyworthwhileorshouldwebelookingforsomethingelse?There’sreallynohardproofforanyoftheseissues,soweactonassumptions.

Whenyoucometomeditateyou’realreadyactingoncertainassumptions.Oneisthatthetrainingofthemindisworthwhile.Thatmeansyoubelievethatyouractionsareimportantandthatknowledgeandtrainingwillmakeadifferenceinhowyouact.Thosearebigassumptionsrightthere,butwhenyoulookatyourlife,you’veseenthatactingonthoseassumptionshasbroughtyouatleastsomehappiness.

That’scalledapragmaticproof.It’snotanempiricalproof.Anempirical

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proofwouldbeabletotracetheenergythatgoesfromourdecisiontoacttotheactualaction,andfromtheactiontotheresultsthatweexperience.You’dhavetorunexperimentswithcontrolsandactuallybeabletomeasurehappinessinaverypreciseway.Butyoucan’tdothat.Allthoseteststhattheysaythey’verunaboutmeasuringthehappinessindifferentcountriesormeasuringthehappinessofpeopleindifferentsocialgroups,withdifferentlevelsofincome:Whenyouaskpeopletoratetheirhappinessonascalefrom1to10,whatkindofscienceisthat?What’syour8comparedtosomebodyelse’s8onascaleof1to10?

Sothere’sreallynoempiricalproofforanyofthesethings.Butthereisapersonalpragmaticproof.Youfindthatwhenyouactoncertainassumptions,thingsseemtoturnoutinaparticularway,andsomeassumptionsleadtobetterresultsthanothers.That’sthekindofproofthattheBuddhahasyouacton.Heteachesabouttheprincipleofaction,thatactionisreal,andthatyourintentioniswhatdeterminestheresultoftheaction.TherewerepeopleintheBuddha’stimewhosaidthatactionwasunreal,thatitonlyseemedtoexist.ButtheBuddhasaidtolookathowthosepeoplelived.Didtheyliveasifactiondidn’texist?Theychosedifferentcoursesofactionandpreferredsometoothers.Thisshowsthatonapragmaticleveltheystillbelievedthatactionwasimportantandthatsomeactionswerepreferabletoothers,someweremoreskillfulthanothers.Theyreallywouldhaveanimpactonyourhappiness.

Therewerealsopeoplewhosaidthatyouractionsdidn’treallyleadtohappinessorpain.Happinessandpainwereself-causedandveryarbitrary.Andyetthosepeoplehadatheoryallworkedoutastowhythiswasso,andwhyitwasimportanttobelievethis,andhowtoliveinresponsetothatbelief.Inotherwords,theystillbelievedthatknowledgewasimportant,actionswereimportant,andonewayofactionwaspreferabletoanother.

ThisishowtheBuddharecommendedthatyoulookattheissueofaction.Whatseriesofbeliefsaboutactionleadyoutoactinaskillfulwayandgivegoodresults?There’sasenseofgreaterorlesserhappinessthatyoucanknowonlyforyourself.Youcan’tcompareyourhappinesswithsomebodyelse’s.Butyoucanlookinside.

SotheBuddhanevertriedtoofferanempiricalproofforhisteachingonkammaortheteachingonrebirth.Thepeoplewhoclaimthatsciencehasproveneitherofthese,orthattheyhaveproventheseprinciplestothemselvesinanempiricalway,arenotdoingtheBuddha’steachingsanyfavor.Youcan’treallyprovethesethingsempirically,andpeoplewhoreallyunderstandempiricalproofswilllookdownonBuddhismformakingthatsortofclaim.TheBuddhahimselfdidn’ttrytogiveanempiricalproof.Hedidsay,though,thatifyouactincertainwaysyouwillfindagreatersenseofease,agreatersenseofwellbeinginlife.Andtheseactionswilldependoncertainassumptions.

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Forinstance,thequestionofrebirth:Ifyoubelievethatthislifeisallwe’vegotandtheendoflifeisuncertain,wouldyoubesittingheremeditating?Maybe,maybenot.It’sallprettyarbitrary.Wouldyoubekindtootherpeople?Maybe,maybenot.Butifyoudidgoontheassumptionthatthisispartofalongerstoryshapedbyyouractions,andthatyouractionsareshapedbyyourmind,you’dbesuretoputmoreeffortintotrainingthemindtobemeticulousandcareful.You’dtakewhatevertimeandeffortisneededtogetthemindingoodshape.

ThisisoneofthereasonswhytheBuddharecommendedthatwetakehisteachingsonkammaandrebirthasaworkinghypothesis.HesaidthathelearnedinthecourseofhisAwakeningthatthislifeisactuallypartofalongerstoryofmanylifetimesthathavebeengoingonforaverylongtimeandcouldpotentiallycontinuegoingonforaverylongtimetocome.Inotherwords,theprincipleofrebirthistrue.Andit’salsotruethatoneofthereasonsfortrainingthemindisultimatelytobeabletoputanendtothatstory,becausethere’sagreaterhappinessthatcomeswhenthere’snomorerebirth.Buthealsostatedthatevenifthiswerenotthecase,you’dliveahappier,betterlifebyassumingthatitis.

SowhenyouwonderabouttheBuddha’steachingsonthesetopics,rememberthatwe’reallactingonassumptions.Theproblemformanyofusisthatourassumptionsarenotarticulatedorwehaven’tworkedouttheconsequencesoftheassumptionswehavearticulated.Thismeansthatwhenweencounterafullyarticulatedassumption,itmayseemstrange.Wehavetoreflectbackonourselves:Whatareourassumptionsaboutaction,aboutlife,abouthappiness,abouthowtheprincipleofcausalityworksinourlives?Andthenwhichassumptionsreallyleadtothegreatesthappinessifweactonthem,ifwekeepouractionsconsistentwithwhatwebelieve?

That’stheroleoffaithintheBuddhistteachings.FormanyofusintheWest,faithhasgottenabadname.We’vehaditpushedonusasavirtuefromsomecircles:Thelessaparticularpropositionorideamakessense,thenthemorefaithyouhaveinit,thebetter—whichisarealinsulttothehumanmind.It’saninsulttobetoldthatwehavetotakeirrationalandinconsistentdoctrinesonfaithandthatwehavetobelievethemmorestronglythanwebelievetheevidenceappearingrightbeforeoureyesorinourveryownhearts.

Fortunatelythat’snothowtheBuddhateachesfaith.Forhim,eventakingthingsonreasonisatypeoffaith.Justbecausesomethingisreasonabledoesn’tguaranteethatit’sgoingtobetrue.Butwhensomethingisreasonable,it’saloteasiertoactonitandnotfeeltornupinside.Healsoasksthatwhenyoutakesomethingonfaith,youhavetoremindyourselfofhowlittleyoureallydoknow.Theassumptionsyouactonmayseemthemostreasonable,andsofarinyourexperiencetheymayhavegiventhebestresultswhenyouactonthem,but

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themoreclearlyyourealizethatthisdoesn’tconstituterealknowledge,themoreyou’respurredtocontinuepracticinguntilyoureallydoknow.

TheBuddhagivestheexampleofanelephanthunterintheforest.Theelephanthunterwantsabigbullelephanttodotheworkheneedsdone.Sohegoesintotheforestandheseesbigfootprints.Now,becausehe’sanexperiencedelephanthunter,hedoesn’timmediatelyjumptotheconclusionthatthesemustbethefootprintsofabullelephant.Afterall,therearedwarffemaleswithbigfeet.Theycan’tdotheworkhewantsdone.Butheseesthatthefootprintsmayindicateabullelephant,sohefollowsthem.Noticethat.Hedoesfollowthem.Hedoesn’tsay,“Well,Idon’treallyknow,soImightaswellgiveup.I’llfollowsomethingonlyifIknowit’llleadtoabullelephant.”Hewantstheelephantbuthedoesn’tknowforsurewhereitis.Theseseemtobethemostlikelyfootprints,sohefollowsthem.Thenheseesscratchmarkshighupinthetrees.Again,hedoesn’tjumptotheconclusionthatthosemustbethemarksofabigbullelephant,becausetherearetallfemaleswithtusks.Theycouldhavemadethosemarks.Buthekeepsfollowingthetracks.Andfinallyhecomestoaclearingwhereheactuallyseesabigbullelephant.That’swhenheknowsthathe’sgottheelephanthewants.

Thesameholdstruewiththepractice.Whenyouexperiencethepleasureofjhana,whenyouattainpsychicpowers:Thosearejustfootprintsandscratchmarks.Therealthingiswhenyou’vehadanexperienceofthedeathless.Yourealizethattheseassumptionsthatyouactedon—thepowerofyouractions,thetruthofcausality—areprinciplesthathaveheldgoodfromthetimeoftheBuddhauntilnow.Yourassumptionthatifyouactincertainways,theresultstendtofollowapattern;yourassumptionthatit’sworthyourwhileinthisshortanduncertainlifetodevoteasmuchtimeasyoucantothetrainingofthemind:You’vefoundthatthoseassumptionsworked.They’veledyoutoagenuinehappinessyouknowforsure.Youknowthatthishappinessdoesn’tdependontheaggregates,doesn’tdependonspaceortime.It’snotgoingtobetouchedbythedeathofthebody.That’swhenyouknowyou’vefoundthebullelephant.That’swhenyoureallyknowthattheBuddha’steachingsaretrue.

Sotherealizationthatyou’retakingcertainthingsonfaith,butyoudon’treallyknowthem:That’smeanttobeaspurtocontinuewiththepractice.Whateverdoubtsyoumighthavearenotconsideredaviceorsomethingtobedenied,forthatwouldcreatelotsofdishonestyinthemind.Instead,youacknowledgethemandtakethemasanincentivetopracticefurtheruntilyougettothepointsomedaywhenyoureallyknowforyourself.Forsure.

It’sinthiswaythattheBuddha’steachingsonkammaandrebirtharenotaninsulttoyourintelligence.Insteadthey’reaspurtouseyourintelligenceevenfurthersothatyoucangetyourselfoutoftheignoranceintowhichweareborn

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andintotheknowledgeofahappinessthatdoesn’tdie.

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TheHumanConditionJanuary10,2005

Humanlife,whenyouthinkaboutit,canbeprettymiserable.Thinkofhowfewpeopleactuallygetwhattheywantoutoflife,andyethowmuchthey’redrivenbytheirdesires.Sometimestheirinabilitytogetwhattheywantcanbeblamedonlaziness,butoftenit’sbecauseoffactorstotallybeyondtheircontrol.Awavecomesupoutoftheocean,washingthousandsofpeopleaway,andalltheirplans,theirhopes,theirdesiresgetwashedawayaswell.Whatwe’releftwithisthousandsofcorpses,wreckedbuildings—andthat’sjustoneday’sevents.Thedaysadduptoyears,andtheyearstocenturies:centuriesoffrustrateddesires.Sowhatweneedisawayofdealingwithfrustrateddesire,andthat’soneofthegiftstheBuddhaoffersus.

Hetalksabouttheemotionsthatcomefromdesire.There’sgrief,there’sjoy,andthere’sequanimity.Hedivideseachoftheseintotwotypes:householdergriefandrenunciategrief;householderjoyandrenunciatejoy;householderequanimityandrenunciateequanimity.Heusesthesedifferentemotionsasawayofmappingoutthepath.

Mostofusliveinhouseholdergrief,householderjoy,andhouseholderequanimity.Householdergriefisthetypethatcomeswhenyoudon’tgetthesights,sounds,smells,tastes,andtactilesensationsyouwant.Youdon’tgettheideasyouwant.Householderjoyiswhenyoufinallydogetwhatyouwantintermsofsights,sounds,smells,tastes,tactilesensations,andideas.Householderequanimityiswhenyoustayequanimousinthemidstofthesethings,whetherthey’regoodorbad.

Mostofusmuckaroundinthesethreetypesofemotions.Wesuffergriefandsowelookforjoyintermsofsights,sounds,smells,tastes,tactilesensations,andideas.Whenwedon’tgetwhatwewant,thatbringsmoregrief,butweturnaroundtolookforjoyinthesameplaces.

WhattheBuddhawantsustodoistoturnourattentiontowhathecallsrenunciategrief,renunciatejoy,renunciateequanimity.Renunciategriefiswhenyoureflectonhowyouhaven’tattainedwhatyouwantintermsoffreeingthemindfromsuffering.Youhaven’treachedthegoalofthepath.Renunciatejoyisthejoythatcomeswhenyouhavereachedthegoal.Andthenrenunciateequanimityisthepeaceandequanimitythatcomewhenyouknowthepathiscompleted.

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OneoftheBuddha’smostinterestingtacticsisthatwhenwesufferfromhouseholdergrief,thewaytogetourselvesaboveandbeyondthatistotrytotransformit,notintohouseholderjoy,butintorenunciategrief.Householdergriefandjoy,hesays,don’tprovideuswithmuchhope,whereasrenunciategriefatleastgivesussomehope.Itpointstothewayout.

Onewaytofosterrenunciategriefistoreflectonthelimitationsofhumanlife.Thatchantwehadjustnow,“Iamsubjecttoaging,subjecttoillness,subjecttodeath,subjecttoseparationfromallthatIlove,”followedbythereflectiononkamma:Inthefulltextofthesutta,theBuddhadoesn’tstopthere,withjustthefactthatyouaresubjecttothesethings.Hesaystoreflectonthefactthatallpeople,allbeings—man,woman,child,ordainedornot,whateverlevelofbeingyou’reon—aresubjecttothesethings.

ThisisoneofthewaystheBuddharepeatedlyhasusapproachallourgriefanddissatisfaction.Hesays,“Openyoureyes.Areyoutheonlypersonsufferingthesethings?”Thisishissolutionforthequestion,“Whyme?”Theanswer,ofcourse,isthatit’snotjustyou.Ithappenstoeverybodywithnoexceptions.It’samazingwhatopeningyoureyeslikethiswilldoforyou.Andit’sironic,howrealizingthehugeamountofsufferingineverylifecanmakeyoursufferingseemless.Butitworks.Itchangesyourwholeperspective.Youstartseeingthefutilityoflookingforyourhappinessinsights,sounds,smells,tastes,tactilesensations,andideas.

Inotherwords,theBuddhabasicallywantsyoutotransformyourgriefintosamvega,anoverwhelmingsenseofdismay,notatyourownpersonalproblems,butatthenatureofhumanexistenceasawhole.Andthereasonforthisisthatsamvegamotivatesyoutolookforawayout.Ofcourse,samvegaonitsownisnotaverycomfortableemotiontohave.Butitprovidestheimpetustopasada,thesenseofconfidencethattheremustbeawayout.

Thewaytoworkwithrenunciategriefisnottogolookingforsights,sounds,andsoforth.Youworkwithitbyfocusingyoureffortsonfollowingthepath.Thisiswhythiskindofgriefisausefulgrief.Itkeepsyouonthepathofpractice.Oftenyouhearpeoplesaying,“Don’ttrytopushtoohardinthepractice;don’thaveanysenseofgoal,becauseyou’llgetfrustratedoverthefactthatyouhaven’treachedyourgoal.”Butthatclosesallthedoors.Whatyouwantistheattitudethat“I’mnotwhereIwanttobe,butthereisawaytogetwhereIwanttobe.”Thatgivesyoutherightsenseofdirection.You’renotgoingbacktohouseholderjoy,withallitsuncertainties.You’reaimingatrenunciatejoy.

Sowheneveryoufindyourselfasking,“Whyme?”theanswerisalways,“Well,whynotyou?Ithappenstoeverybody.”Andwhatareyougoingtodoaboutit?Youcan’tjuststewaroundinyourownpersonalproblems.Youcandealwiththem,buttheonlywaytodothatistoopenuptothelargerperspective

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thatenablesyoutogetsomethingoutofthegrief,togetsomethingoutofthedisappointment.

ThisiswhyAjaanLeefocusessomuchonwhatarecalledtheeightworldlydhammas:gain,loss,status,lossofstatus,praise,criticism,pleasure,andpain.Hesaysalleightofthemhavetheiruses.Wedon’tlikethenegativeones,buttheyhavetheirusesfordevelopingasenseofdirection.Whenlosshitsyou,ifyoucanrealize,“Oh,thisiswhathappenstohumanbeingseverywhere,”thenyoucantakeitasalessonsothatyoudon’tgetcarriedawaybygainwhengaincomesback.Thesamewithlossofstatus:Thisiswhathappenstopeoplewhentheylosestatus.Afterall,whosewasit?Statusissomethingtheworldgivesyou.Youmayfeelthatyou’veearnedit,butiftheworldgivesit,theworldcantakeitaway.

Insteadoftakingthesethingspersonally,youusethegains,youusethestatus,forwhateverpurposesyoufindskillful.Whenyoulosethesethings,youcanlearnlessons.Youcanturnlosstoausefulpurposeaswell.Attheveryleast,youlearnwhoyourtruefriendsare,bothinsideandout.Ifyougotcomplacentwhenyouwerewealthyandpowerful,youcannowseeifcomplacencyisreallyyourfriend.Thiswayyoucanreflectonthenatureofthehumanconditionandnotgetcarriedawaybythegoodthingswhentheycomebackagain.

ThisishowtheBuddhahasyoudealwithdisappointment.Don’ttrytoassuageitbylookingformorepleasureinworldlythings,forthat,hesays,iswhymostpeoplegetentangledinsensuality.Theydon’tseeanyotherescapefrompain,disappointment,andgrief,asidefromscramblingaftersensualpleasures,worldlythings.Hetellsyoutosetyoursightsinadifferentdirection.Renunciategrief,eventhoughit’sstillakindofgrief,isbetterthangettinglostinhouseholdergriefandjoy,becauserenunciategriefcanleadtorenunciatejoy,thekindofjoythat’snotaffectedbyanychangeatall.

That’swhywe’reworkingonthesenseofeaseandwellbeingthatcomesfromhavingthemindinconcentration.That’spartofthepathtowardrenunciatejoy.Wedon’thavetowaituntiltheveryendofthepathtogainsomeofthisjoy,youknow.Itcomeswiththesenseofwellbeingyougainwhenyoucenterthemind.That,inandofitself,remindsyouthattherearealternativestorunningaftersensualpleasures.There’sthepleasureofawell-centeredmind,amindthat’snotaffectedbythings,thathasitsowninternalsenseofwellbeing.Itdoesn’tneedtodependonanythingelseoutside.

Sowhenyoufindyourselfwallowingingrief,remembertheBuddha’sinstructionsonwheretotakethatgrief,whattodowithit,howtofindawayout,sothatyoudon’tstaystuckinthatviciouscycleofgoingfromgrieftojoy,togrief,tojoy,togrief,togrief,togriefbasedontheupsanddownsofthingsyouexperiencethroughthesenses.Takethatgriefandpointitinanotherdirection.

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MyEnglishteacher,duringmysenioryearinhighschool,oncemadearemarkthatthesignofagreatpersonisthatheorshecanreflectonhisorherownpersonalproblemsbutthen,fromthatstandpoint,cangeneralize,universalizethemtothehumanconditionasawhole.Shewastalkingaboutgreatpoets,butit’salsothenatureofanywisemindnottowallowinitsownpersonalissues,buttogeneralizefromthem,toseehowthisisthewayitisforhumanbeingseverywhere.

ThiswaswhattheBuddhadidonthenightofhisAwakening.Herememberedhispastlivesovermanyeons—ifyouthinkyou’recarryingaroundalotofnarratives,imaginewhathesaw—butthenhebroadenedhisgazetoencompassthecosmosasawhole.Hewasn’ttheonlyonesufferingrebirthafterrebirth.Everybodyhasbeendoingthis.Butonlyafterseeingthisasauniversalstorywasheabletoseetheunderlyingpattern:Peoplearereborninlinewiththequalityoftheirintentionalactionsbasedonrightorwrongviews.Thatuniversalinsightwaswhatenabledhimtoturnandlookatthepresentmoment,andtolookattherightplaceinthepresentmoment:hisownviews,hisownintentions.Onlyafterlookingattheuniversalpicturewasheabletodepersonalizetheissueofsufferinganditscauses.Whenhehaddepersonalizedit,hecouldlookatitsimplyasaprocess.Whenhevieweditasaprocess,hewasabletofindthewayout.

You’renotthefirstpersontosufferandyou’renotgoingtobethelast.Ifyoudon’tsetyoursightsinthedirectionofrenunciategriefandjoyandequanimity,you’llneverfindawayout.Butifyoulearntobroadenyourgazetoencompassthewholehumancondition,that’sthebeginningoftheroadtofreedom.

Sobroadenyourgaze.Don’tjustlookinside.Lookaroundyourselfaswell,fortherearelessonstobelearnedthere,too.

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ThePathHasaGoalFebruary12,2008

WhentheBuddhataughtthepracticeasapath,oneoftheimplicationsisthatthepathgoessomewhere.Youfollowthepathbecauseittakesyouwhereyouwanttogo.Thatwouldseemobvious,yetyoureadsomanytimesthatthepathisthegoalorthatit’sapathwithoutagoal.Whatkindofpathisthat?It’snotreallyapath.Youwonderwhat’sgoingon.

ThinkaboutthestoryoftheBuddhainhisquestforAwakening:Itwasnothingbutastoryofpathsandgoals.Firsthemasteredsomeveryhighlevelsofconcentrationthathisearlyteacherstaughtasthegoal.Onewasthedimensionofnothingness;theotherwasthedimensionofneitherperceptionnornon-perception.YettheBuddharealizedthatneitheroftheseattainmentswasthegoalforwhichhewaslooking.Soheleftthoseteachersandwentofftotrytofindanotherpathofpracticethatwouldtakehimtohisgoal:thedeathless,ahappinessthatwasfreefromchange,freefromaging,illness,anddeath.

Sohetriedthepathofausteritiesforawhileandthatdidn’twork,either—triedthemforsixwholeyears.Imaginetheamountofinvestmenthehadinhopingthey’dwork.Youdon’tputyourselfthroughthatkindoftormentunlessyouthinkthere’sgoingtobeareward,orwithoutdevelopingacertainamountofpridearoundyourpowersofendurance.Yetaftersixyearsherealizedthatthatpathlednowhere,offerednoreward.Sohewaswillingtodropthatinvestment,dropthatpride,forthesakeofsomethingbetter.

That’swhenherememberedthetimewhenhewasyoungand,whilehisfatherwasplowing,hesatunderatreeandenteredthefirstjhana.Thequestioncametohismind:Couldthisbethepath?Andhismindgaveanintuitiveresponse:Yes.

Sohefollowedthatpathandhefoundthatitinvolvedmorethanjustthepracticeofjhana,whichisjustoneofthefactorsofthepath.Whenhefinallyreachedthedeathless,herealizedthatthepathleadinghimtherehadsevenotherfactors.Andheknewthisbecausethesefactors,actingtogether,broughthimtothedeathless.Itreallydidgowherehewantedtogo.Sothefirstthinghetaughtwasthepath,andthatwashiscentralteachingfortherestofhislife.

Atonepointinhislateryearshecomparedhimselftoamanwhohadgonethroughthejungleandfoundanoldpath.Itwasallovergrown,buthefolloweditandfoundthatitledtoanoldcapitalcitythathadoncebeenprosperous.The

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buildingsweresomewhatfallendown,buttheywerestilllivable.Itwasstillagloriouscity.Sohewentoutofthejungleandtoldtheking:Getyourmentoclearthispathanditwilltakeyoutothiswonderful,gloriouscity.

SotheimagerythroughouttheBuddha’steachingsisthatifyoufollowthispath,itgoessomeplace.Andtheplacewhereitgoesisreallyspecial:freefromaging,illness,anddeath;ahappinesstotallyunconditioned.

Butsomepeoplehaveraisedthequestion:WhatabouttheBuddha’searlierattainments,thedimensionofnothingness,thedimensionofneitherperceptionnornon-perception?Afterall,theBuddhadoespointoutinsomeofhisothersuttasthatyoucanusetheseattainmentsasthepathaswell.Basedontheseattainments,youcandevelopthediscernmentthatleadstorelease.What’stheproperattitudetohavetowardtheBuddha’searlierattainments?

First,rememberthattheBuddha’searlyteachershadviewedtheseattainmentsasthegoal.Onceyougotthere,youjuststopped.Thatwasit.Youcontinuedpracticingthesethingsbutthatwasit.Youdidn’ttakethemanywhereelse.TheBuddha,however,regardedthemasapathtosomethingfurther.Inotherwords,heusedthemasabasisforfurtherinsight.Insteadofseeingthemasgoals,hesawthemasapath.Hedidn’tequategoalswithpath.Hemadeacleardistinction.

It’slikesomebodyscramblingthroughaforestandfinallyarrivingatagoodroad.Butinsteadoffollowingtheroadtoagoodplace,hejustliesdownintheroad.That’swhattheBuddha’searlierteachersweredoing.Youknowwhathappenswhenyouliedowninroads.Yougetrunover.Aging,illness,anddeathcancomebarrelingdowntheroadatanytime.

Sowhenyougettotheroad,youfollowit.Youdevelopyourconcentrationtogetherwithalltheotherelementsofthepath,andthenyoufindthatitreallydoesleadtosomethingspecial.Sowhateveryouhearaboutgoal-lesspathsorpathsthataregoals....JustrecentlyIreadaboutameditatorwhohasbeenmeditatingfor30years.Hecallshimselfanexperiencedmeditatorandhesaysthathehasn’tgottenanywherebutthat’sperfectlyfinewithhimbecausethat’sthewholepointofmeditation:realizingthere’snowheretogo.Idon’tknowwhichismoredisheartening,thefactthathe’sbeensuchalousymeditatorforsolongorthathefeelssogoodaboutbeingalousymeditator.

Youcan’ttakepeoplelikethatseriously.Youcan’ttakethemasguides.TheBuddhataughtskillsthatgetresults.That,hesaid,isthetestforanykindofpractice:theresultsitleadsto.WhenhetaughttheKalamas,hetoldthemthatwhenyouseeforyourselfthatfollowingacertainpracticeleadstoablamelesshappiness,followthatpractice.Ifyouseethatapracticeispraisedbythewise,followthatpractice.Ifapracticeleadstounskillfulbehaviorrootedingreed,

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anger,anddelusion;unskillfulbehaviorintakinglife,breakinganyoftheprecepts,havingwrongviews,havinggreed,illwill,anyofthesethings:Realizethatthatpathofpracticeleadsyoutoabadplace,sodon’tgothere.Followthepaththatactuallygivesgoodresults.

Thiswholepatternofcauseandeffect,actionandresult,isourguideline.It’sourtestforwhat’sagoodpathandwhat’snot.Sowhensomeoneisbraggingthattheyhaveapaththatdoesn’tleadtoresults,youknowthatthey’vebeenfollowingabadpath.Youlookforthepaththatdoesgiveresultsanddoesn’tscoffatpeoplewhowantresults.It’sverysadwhenyouhearaboutpeoplesaying,“Doyouwanthappiness?Anunconditionedhappiness?Pooryou.”What’swrongwithwantingahappinessthat’stotallyblameless,ahappinessthatdoesn’ttakeanythingawayfromanyoneelse?Ifyoudon’thavethatkindofhappiness,theonlykindofhappinessyou’regoingtofindinlifeisthetypethatdoestakethingsfromothers.

Iwasreadingawhilebackaboutateacherwhosaidhewouldn’twanttoliveinaworldwithoutsufferingbecausehewouldn’tthenbeabletoexercisehiscompassion—whichisaveryselfishwish:Youwanttheretobepeoplewhoaresufferingsothatyoucanenjoybeingcompassionatetothem?Yoursenseofwellbeingneedstofeedoffotherpeople’spain?Whatkindofidealisthat?Thebestpossibleidealistofollowapathleadingtoahappinessthatdoesn’tdependonotherpeople’ssufferinginanyway,shape,orform.Thenyoucanshowthatpathtootherpeople.Iftheyfeelsomoved,theycanpracticeit,too.That’sthewaytheBuddhataught,andtherehasn’tbeenanyimprovementonitsince.

Sothere’snothingwrongwithhavingagoal.AstheBuddhasaid,theanguishthatcomesfromrealizingthatyouhaven’treachedyourgoalismuchbetterthanthepleasurethatcomesfromindulginginsensualpleasures.Hetalksaboutworldlyorhouseholdergriefandrenunciategrief.Householderjoyandrenunciatejoy.Householderequanimityandrenunciateequanimity.Householdergriefisrealizingthatyou’dliketohavepleasantsights,sounds,smells,tastes,tactilesensations,andideas,butyou’vegotunpleasantones.Formostpeople,theantidotetothatistofindpleasantones,i.e.,householderjoy.Butthat’snotthepaththeBuddharecommends.Herecommendsthatifyouhavehouseholdergrief,trytoreplaceitwithrenunciategrief.Inotherwords,eventhoughthingsareuncomfortableoutside,that’snottherealproblem.Therealproblemisthatyouhaven’tfoundadeathlesshappinessinside.Thegriefthatcomeswhenyoureflectonthefactthatyouhaven’treachedthedeathlessyetmotivatesyouintherightdirection:tofollowthepathleadingtorenunciatejoy.That’sthejoythatcomeswhenyourealizethatthequalitiesyou’vedevelopedinsidereallyhaveledtoAwakening.Fromthereyougotorenunciateequanimity,thepeaceofmindthatcomeswhenyou’veattainedyourgoal.

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Peopleoftenhaveimmatureattitudesaboutgoals,whichiswhysometeacherssaytodropallideaofgoalswhenyoumeditate.Thatmaybeausefulattitudeforshort-termmeditation,butforthelongtermitleadstoexperiencedmeditatorswhoseexperienceofmeditationisofgoingnowhere,andwhodevelopaperversepridearoundtheirnowhereaswell.Thelong-termsolutionistodevelopamatureattitudetowardyourgoal,onethatrealizesthateventhoughthepathmaytaketime,youcantakecomfortinthefactthatit’sagoodpathandit’sheadedintherightdirection.Thisisthematurekindofattitudethatreallydoesyieldresults.Thereisadeathlesshappiness,anditcanbefoundthroughyourefforts.Don’tletanyoneelsetellyouotherwise.

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NotWhatYouAre,WhatYouDoAugust24,2007

Whenyoufirstlookatateachinglikedependentco-arising,itseemsveryabstractandveryfarawayfromanythingyoumightbedoinginthepractice.Butifyoulookatitmorecarefully,youseethatitmakesawholeseriesofimportantstatementsthathaveanimmediatebearingonwhatyou’redoingrighthere.

Tobeginwith,whentheBuddhatalksaboutthecausesofsuffering,hedoesn’ttraceitbacktowhatyouare.Hedoesn’tsayyousufferbecauseyou’rebasicallybad,orbecauseyou’rebasicallygoodbutsomehowhavebeensociallyconditionedtoforgetyourtrueinnergoodness.Hecomesbackinsteadtowhatyoudo.Thatrightthereisaradicalstatement,anditopenshugepossibilities.It’shardtochangewhatyouare,butyoucanchangeyouractionssimplythroughknowledge,throughunderstandingwhichthingsyoudoaregoingtocausesuffering,whichstatesofmindleadtosuffering.Youcanlookforthoseandyoucanchangethem.

TotheextenttheBuddhadoestalkaboutwhatyouare,it’sfaralongthepathofdependentco-arising,wayupthereinwhat’scalledbhavaorbecoming.It’snotaquestionofwhatyouinherentlyare,goodorbad.Verysimply,yourbeingcomesaboutfromwhatyoudo.That’sthereverseofthewaymostofusthink.Mostofusthinkthatourbasicnatureisacertainway,andweactincertainwaysbecauseofourbasicnature.TheBuddhasaysinsteadthatwhatyouare—inthesenseofhowyouidentifyyourselfonasensuallevel,onthelevelofform,oronaformlesslevel—canbetracedbacktowhatyoudo.Youcanlearntodothingsinamoreskillfulway,whichwillleadtoachangeinyoursenseofwhatyouare,andthatinturnwillbelessandlesslikelytocausesuffering.

ThisiswhytheBuddha’steachingisatraining,becausethekindofignoranceit’smeanttoovercomeisnotanignoranceofwhatyouare;it’ssimplyapracticalignoranceofwhichkindsofactionsworkfortruehappinessandwhichkindsdon’t.That’sthebasicprincipleofthefournobletruths.Eachoftheknowledgesinthefournobletruthsdealswithataskthatyoudevelopasaskill.Thatinandofitselfisanotherimportantstatement.Iftheignoranceattherootoftheproblemweresimplyamatterofnotknowingyourtruenature,itwouldbeanall-or-nothingsortofthing.You’dknowitoryouwouldn’t.Butskillscanbedevelopedgradually.Yoursensitivitydevelops,yourdexterityatshapingthingsmoreskillfully,moreappropriately,developsovertime.Sothepathovercomingthispracticalignoranceisn’tasudden,all-or-nothingsortofpath.It’s

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agradualpath,agradualtraining,ingainingmoreandmoreskill.It’sinthiswaythattheteachingsofdependentco-arisingaredirectly

connectedtowhatyou’redoingrightnow.You’refocusingonyourbreath.You’redirectingyourthoughtstothebreathandevaluatingthebreath.Youusecertainperceptions,andcertainfeelingsgetinvolved.Theseareallelementsinthefactoroffabrication,whichcomesrightafterignorance.Webreatheignorantly.Weperceivethingsthroughignorance.Ourthoughtsaboutthings,thewayweevaluatethings,andouruseoflanguagegenerallyaredonewithignorance.Asaresult,wesuffer.

Butifyoubringknowledgetotheseprocesses,theycanactuallybecomeahealingkindoffabrication.Afterall,thepathisapathoffabrication.TheBuddhadoesn’ttellyoujusttodropallactivityatonce,tobetotallypassiveortotallydevoidofanykindofintention.Wehearthatthegoalattheendofthepathistobefreefromfabrication,sowethinkwe’lljuststopfabricatingandthatshouldgetusthere.Butthemindcan’tdothat.Thepathdoesn’tworkthatway.Theintentiontostopfabricatingisitselfanintention.Youcangetverymuchattachedtothatkindofpassivityandstillbestuckwithallyourproblems.

Soinsteadwebringmoreandmoreknowledgetotheprocessofbreathingandhowweuseourthoughtsaroundtheprocessofbreathing.Sometimesyouhearthatourthinking,whichisbasedalotonlanguage,isthereasonwhywesuffer,thatwepickedupthesebadsocialinfluencesthattaughtustothinkindualistictermsorwhatever,sowe’vegottodroplanguageentirely.Butagain,that’snottheBuddha’sapproach.Hesaysthatifyouuselanguageinignorance,you’regoingtosuffer.Buttheproblemisnotwithlanguage;it’swiththeignorance.

IwastalkingtoaHindumonkawhileback,andhetoldmehisresponsetosomeonewhocameuptohimandasked,“Howcanwegetbeyondduality?”Hisresponsewas:“What’swrongwithduality?You’retalkingtome,aren’tyou?”Languageisusefulbecauseitmakesdistinctions.Ifyoucouldn’tmakedistinctions,howcouldwecommunicate?Whatwouldourlanguagebelike?ItwouldbelikespeakingintonguesataPentecostalChurch:booah!Whoknowswhatitmeans?Itdoesn’tmeananything,orcouldmeaneverything,whichisatotallyuselesslanguage.

Themindhastomakedistinctions.Wefeeldistinctions.Wehaveasenseofrightandwrongnotsimplybecausewe’retaughtthembysociety.It’sadeeplyingrainedhabitthatcomesfromoursensethatsomethingsarepainfulandsomethingsarenot,andyou’vegottodosomethingaboutthethingsthatarepainful.Thisgoesdeepintooursenseoffeelingandperception,mentalfabricationsthatareoftenpre-linguistic.Deepdowninside,weknowthatanythingthatthreatensourexistenceisbad,anythingthathelpsitisgood.Evenlizardsknowthismuch.

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That’swhyit’sembeddedinthelizardbrain,averystrongsenseoflizardgoodandlizardbad.Thehatredofpain,theloveofpleasure,theabilitytoperceiveanenemy,toperceiveanescapefromanenemy:Thesearereallybasictothemind,muchpriortoanykindofsocialconditioning.Oursocialconditioning,ourmorerefinedusesoflanguage,areactuallyneededtomitigatesomeofthoselizardfearsandknee-jerkjudgments.

Soinsteadofthrowingoutlanguageorthrowingoutoursocialconditioning,welearnhowtousethemmoreskillfully.Andworkingwiththebreathisanidealplacetostart.Yougivespacetothemindbybreathinginawaythatfeelsgood.Youcanuseyourlinguistichabitstotalktoyourselfaboutthebreath:Howdoesthisbreathfeel?Howdoesthatbreathfeel?Wherewoulditfeelgoodtobreatherightnow?Whichpartofthebodyneedsalargerdoseofgoodbreathenergy?Inthiswayyougetmoreandmoreintouchwiththeimmediatefeelingofyourbodysothatyourlinguistichabitscanshowimmediatebenefits.Itfeelsgoodtobreathethisway.Itfeelsgoodtobreathethatway.Yourmindandyourbodyaregettingmoreintimatesothatallthelevelsoffabrication—physical,verbal,andmental—startworkingtogetheraroundacommonsenseofwellbeing.

Inthiswaytheygettocommunicatewithoneanother.Theprocessoffocusingonthebreathinaskillfulwayisreallyahealingprocess.Eachtimeyousitdowntomeditate,don’tthinkofitasachore.Thinkofitasanopportunitytodosomemorehealingwork.Anddon’tthinkofitasatimewhenyou’reobligedtostopthinking.Inthebeginning,youhavetousedirectedthoughtandevaluationtogetthingstosettledown,toadjustthings,togeteverybodytogether.Andwheneveryoneistogetherlikethis,interestingthingscomeup.Hiddenfeelings,hiddenperceptionssuddenlyshowthemselves.Andyoucanworkthroughthem.

It’salmostlikedealingwithapersonwho’spossessed.ThepossessedpersonfromthepointofviewofWesternpsychologyisaschizophrenic:Therearetwodifferentpersonalitiesintheoneperson.Fromamoretraditionalperspective,therereallyaretwodifferentpeopleinthere.Theproblemisthatthey’renotcooperating.They’reworkingatcrosspurposes.Iftheycanlearntocooperate,there’snoproblem.Whocareswhethertherearetwoortwentypeopleinthere?Iftheygetalong,theproblemisgone.That’showAjaanFuangapproachedcasesofspiritpossession.Insteadofdrivingoutthespirit,he’dnegotiatewithit,sothatitwouldstopinterferinginthepossessedperson’slife.

Wehavethesamesortofproblemeventhoughwemayseemnormal.Ourdirectedthoughtsandevaluationstendtoworkatcrosspurposes.Thewaywefeelandourdifferentperceptionscanberunningoffineverydirectionatonce.Thisiswhywehavetomeditate.Toworkwiththebreathistocreateaspace

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whereallthedifferentpartsofthemind—allthedifferentmembersofthecommittee,allthedifferentlevelsofsensationandactivitygoingon—learnhowtobewithoneanotherinapeacefulspot,workingonacommongoal.You’reshowinggoodwillforoneanotherbecauseyou’recooperating.Inthatway,interestingthingscomeupandyoucandealwiththem.Youcanlearnnewhabitsinhowyourelatetoyourbody,newhabitsinhowyouthink,howyouframeanissueinthemind,andhowyouworkthroughthedifficultiesinwhateverissuesyouencounter.Whenyoulearnhowtodealwithallthepartsofyourselfinahealthywaylikethis,it’saloteasierthentostartdealinginahealthywaywithotherpeople,too.

Sothebreathmeditationnotonlyhelpsyou.Italsohelpseverybodyelseyoulivewith,becauseitgivesyouparadigms.Foronething,itgivesyouimmediatetraininginhowtoemploythebrahma-viharas,thesublimeattitudesoflimitlessgoodwill,limitlesscompassion,limitlessempatheticjoy,limitlessequanimity.Inotherwords,youstartoutwithgoodwillforyourself,allowingyourselftobreatheinacomfortableway.Whenyouseethatyourbreathingisuncomfortable,orthatthewayyouthinkiscausingdis-easeinthebodyorthemind,youhavecompassionforyourself:“Let’strytofigureoutabetterwaytodothis.”Whenit’sgoingwell,youdon’tstartfeedingontheideathatyou’renotworthyofthis,orthatyoureallyshouldn’tallowyourselftofeelthisgood.Youtrytomaintainthatsenseofwellbeing.Appreciateit.Lettheideasofdeservingandnotdeservingjustgobytheboards.Again,thoseattitudesareusuallybasedonanideaofwhatyouaredeepdowninside,thatyou’rethesortofpersonwhodeservestobepunishedforthingsyoudidinthepast.That’snothowtheBuddha’steachingswork.Differentactionswillinevitablyleadtodifferentresults.There’snoquestionofanyonedeservingtosuffer.Soifyou’reabletomaintainasenseofwellbeing,keepatit.Ifyou’reoperatingfromastablesenseofwellbeing,you’regoingtostartactinginmoreskillfulwaysallaround.

Andthenthere’sequanimityforthethingsthatyoucan’tchange,thebadhabitsyouaren’tabletofullyeradicate,ortheproblemsthatcomeinfrompastkammathatyoucan’talter.Thepurposeofequanimityistokeepyoufocusedonthethingsyoucanchange,sothatyoudon’twasteenergyfocusingonthethingsyoucan’t.

Inthisway,asthemembersofyourcommitteeworktogetheronthebreathinaskillfulway,you’regainingsometraininginwhatareessentiallysocialvirtues,thebrahmaviharas.Thenyoucanapplythesamelessonstoyourdealingswithpeoplearoundyou.

Soinsteadofbeingaprocessoflobotomizingthemindsothatyoudon’tthink,meditationisactuallytraininginlearninghowtothinkinmoreskillfulways,howtoactinmoreskillfulways—withknowledge,withan

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understandingofactionsandtheirresults.Inparticular,it’straininginlearninghowtodistinguishthetypesofactivitiesinthemindthatwouldcauseaparticularsituationtoproducesufferingornot.

Inthecourseofthistraining,thequestionofwhoyouaregetsputaside.Thequestionofwhoyou’vebeengetsputaside.Youcanfocuspurelyonwhatyou’redoing,whatyoucandototrainyourselftobemoresensitiveandmoreeffectiveinbringingaboutanendtosuffering,andwhatyoucandotomasteractivitiesthatleadmoreandmoretotruehappiness.Afterall,theissueisnotwhatyouare,it’swhatyoudo.Andifwhatyoudoisnotskillful,youcanlearntomakeitmoreskillfulwitheachin-and-outbreath.

Thosearesomeofthelessonsthatyoucanderivefromwhatseemslikeaveryabstractteachingondependentco-arising.Itisabstract.It’sputoutasalistandit’saveryconvolutedone.AstheBuddhahimselfadmitted,it’snotsimple.It’slikeatangledbird’snest,hesaid,oraknottedballofstring.Butyoucanpullonafewstrands,pulloutafewofthetwigs,andyoufindthateventheindividualstrandsandtwigsarereallyhelpfulinputtinganendtosuffering,teachingyouhowtothinkandactandevenbreatheinwaysthatcanbringsufferingtoanend.

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TheRegularityoftheDhammaMay22,2006

There’saschoolofthoughtthatsayseachpresentmomentissonewandsounpredictablethatyoushouldn’tbringanypreconceivednotionsfromthepasttoapplytoit.Anyconditionsyoupickupfromthepastobscurethefreshnessofthepresentmoment,soyourdutyasameditatoristobetotallypresentinanunmediatedwaytotherawdataofthesenses.Byallowingyourselftobefullyimmersedintherawdataofthepresentmoment,you’llinstinctivelyknowtheproperresponse.Therearenorules.Allbetsareoffastowhat’sgoingtobetheappropriateresponsetoanyparticularmoment,anyparticularsituation.

Thatschoolofthoughtleavesyouprettyhighanddrywhenthingsgetdifficult.Itthrowsyouintothepresentmomentwithnolifesaveratall.Fortunately,that’snothowtheBuddhataught.TheBuddhasaidthatthere’saregularitytothewaythingshappen.That’showhedescribesdependentco-arising:“thisregularityoftheDhamma.”Hedoesn’tsaythateverythingispredeterminedfromthepast,orthatbyknowingthepastyou’llbeabletopredictwhat’sgoingtohappeninthepresentoronintothefuture.Hesimplysaysthatthere’saregularitytothewaythingsareshapedinyourexperience,andcertainthingstendtobetheshapingfactors.

Inoneanalysisofdependentco-arising,hedescribesthesefactorsasnameandformontheonehand,andconsciousnessontheother.Thesetwoinfluenceeachother.Formistheformofthebody.Forexample,you’resittinghererightnowwiththeformofthebody,yoursenseofthebody,howitfeelsfromwithin.Thatsenseofformismadeupofsolidity,warmth,liquidsensations,andenergy:thefourelementsorfourproperties.Asforname,itincludesfeeling,perception,attention,intention,andcontact.Consciousness,hesays,landsonthesefactorsofnameandform,andthenthingsproliferateoutofthat.

Undertheheadingofname,thetwomostimportantfactorsareintentionandattention.Otherwaysofdescribingdependentco-arisingdrawoutthisimportance.Sometimes,priortonameandform,theylistfabrication,sankhara,whichistheintentionalelementinexperience—whetherphysical,verbal,ormental.Physicalorbodilyfabricationisthebreath,theintentionalelementinhowyousensethebreath,howyoucreatetheexperienceofthebreath.Verbalfabricationisdirectedthoughtandevaluation,whichincludesanintentionalelement.Mentalfabricationisfeelingandperception.There’sanintentionalelementthereaswell.Sotheintentioniswhat’simportant,anditplaysitselfout

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infeeling,perception,andform.Priortofabricationcomesignorance.Ignorancemeansnotseeingthingsin

termsofthefournobletruths—inotherwords,applyinginappropriateattention.Whenyoulookatthingsinaninappropriateway,youframeissuesinaninappropriateway,whichmeansthatyourfabricationsaregoingtoleadtosuffering.Alltheotherelementsofnameandformandconsciousnesswilltendtowardsufferingandstressaswell.Butyoucanchangethatwayofattendingtothings.Youcanlookatthingsintermsofthefournobletruths:Whereisthestress,whatareyoudoingtocauseit,whereistherefreedomfromstress,andwhatkindofactionsleadtothatfreedom?Whenyoulookintheseterms,thenthefabricationsofyourintentionsgoinadifferentdirection;nameandformandconsciousness,alltheotherfactorsofyourexperience,goinadifferentdirection:towardtheendofsuffering.ThisistheregularityoftheDhamma.

Wetendtothinkofdependentco-arisingasanextremelycomplexandabstruseteaching,andastheBuddhapointedoutitiscomplex;it’snoteasy.Still,itdoesgiveusguidanceinhowtoapproacheachpresentmoment,wheretolook,howtolook.Oneoftheinterestingthingsaboutdependentco-arisingisthatallthesefactorscomepriortosensorycontact.Evenbeforeyouseesights,listentosounds,andsoforth,there’sanintentionalelementalreadyinplay.Youhaveanagenda:whatyou’relookingfor,howyou’regoingtolookatthings.Youbringthattoeachpresentmoment.Soit’simportanttobringtherightwayofframingissues,framingquestions,toeverythingyousense.Rememberthisasyoupractice.Thesearetheimportantelements:intentionandattention.Everythingelsespringsfromthere.

Whenthingscomeupinthepresentmoment,howdoyoulookatthem?Trytolookatthemsimplyintermsofstressandlackofstress.Whichintentionsandwaysofattendingtothingsleadtostress;whichonesbringittoanend?Trytoputasideanyideasofyourselforwhatliesoutsideofyourself.Putasidequestionsofwhatliesbehindallofthis.Justlookatthingsasthey’redirectlyexperiencedasstress.Thisisamodeofperceptionthat’simportanttodevelop.

TheBuddhacallsthismode“emptiness”:seeingwhat’spresentorwhat’snotpresent—particularly,presentornotpresentintermsofstressordisturbance.That’swherethebigissuelies,andyourdutiesasameditatorcomefromlookingatthesethingsinthisway.Ifyouseestress,youtrytocomprehendit.Todothat,youneedtodevelopcertainqualitiesofmind:That’sthepath.Youneedtoputthemindinapositionwhereitreallycanlookatstresscomingandgoing,andnotfeelthreatenedbyit,especiallywhenthestressisreallypainful,reallyburdensome.

Ournormalreactionwhenwefeelstressandstrainistosay,“Thisishappeningtome.”Andwhensomethingbadhappenstoyou,there’sadifferent

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setofimperatives.Theimperativeistogetridofit,togetitoutoftherangeofwhatyouidentifyas“me.”Butifyoucanpulloutofthatsenseof“me”surroundingyourexperienceandsimplylookatthestresshappeningrighthere,rightnow—fromapositionofwellbeing,thewellbeingthatcomesfromrightconcentration—thentheimperativesaredifferent.Theimperativeistounderstandthestress,toseewhat’scausingit,andthentoabandonthecause.

Thisiswhywepracticerightconcentration:toputthemindinagoodpositiontoseethingsclearlyandcarryoutitsappropriateduties.Actually,whenthemindisinrightconcentrationyou’restandingwheretheBuddhastoodwhenhediscoveredallofthesethings.It’sfromthispointofviewthatyoucansee:“Thisistheintention;thisistheactofattention;thisisthestress;thisisthecauseofstress.”Youcanseethemclearlybecauseyou’relookingatthemfromtherightspot.

YearsbackIwentonacampingtriptoPowellPoint,whichisthesoutherntipofaplateauinUtah,over10,000feetinelevation.TheguidebooksaidthatyoucouldseeagoodthirdofsouthernUtahfromthatspot.Wethoughtwewerefollowingtherightdirections,butwemadeawrongturnandendedupinanoutlookoverHendersonCanyon.Still,wethoughtwewereatPowellPoint.Thebooksaidtheroadwouldendandthenfromthereyouhadtowalkoutonapoint.Well,wefoundapointthatwecouldwalkoutto.Fromthere,thebooksaid,youcouldlookoutandseethis,that,andtheotherthing.Soweidentifiedthesights:Thiswasthis,thatwasthat,andthiswastheotherthing.Butthentherewasahugeplateauloominguptooureast,whichwasn’tmentionedinthebookatall.OnlyafteragoodwhiledidwerealizethatthatwasPowellPoint.Wehadmadeawrongturn.Wewerestandingsomewhereelse.So,thenextdaywemadeourwayuptoPowellPoint,andthenwesawwhattheguidebookwasactuallyreferringto.Werealizedthatthethis,that,andtheotherthingwerenotthethis,that,andtheotherthingwethoughtwesawyesterday.Wehadlabeledthingswrongbecausewewerestandinginthewrongplace.

IfyouwanttounderstandwhattheBuddhaistalkingabout,youhavetoputyourselfhere,rightatthepresentmoment,wherethemindisimmersedintheform,thebreathenergy,ofthebody.That’swheretheBuddhastood.Ifthere’sgoingtobeanydirectedthoughtandevaluation,relateittothebreath.Anyfeelingsandperceptionswillbethefeelingsandperceptionsofamindreallyfocusedonthebreath.Asthemindgetsmoreandmorestill,thosefabricationsfallaway.Directedthoughtsandevaluationsfallaway.Themovementofthebreathfallsaway.Allyouhaveisastillbreathenergyfillingthebody,aclear,brightawarenessfillingthebody.That’sPowellPoint.FromthereyoucanseetheHenryMountains,youcanseetheEscalanteregion,youcanseeBryceCanyon,thewaythey’redescribedinthebook.

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Inotherwords,fromthispointyoucanseestress,andyou’reinapositionwhereyoucanreallycomprehenditbecauseyoudon’tfeelsothreatenedbyit.You’renotcompelledbyyouroldimperative,whichwastogetridofit.Youattendtothingsintherightway.Youseethingssimplyintermsofstress,itscause,thepathleadingtoitsending,anditsending.Thisistheframeworkyou’resupposedtobringtoeachpresentmoment.Inotherwords,youseethingsintermsofthefournobletruths,andyourintentionistoperformthedutiesappropriatetoeach.Whenyoudevelopthatintention,it’sboundtoleadyoutotheendofallsufferingandstress.

SothisistheregularityoftheDhamma.Youmaynotbeabletobringpurelyappropriateattentiontoeverymomentofyourlife,butyoucangetusedtolookingateachmomentintermsofidentifyingyourintentionandexamininghowyouframetheeventsofyourlife.Dothenarrativesgetinthewayofyourseeingthingsintermsofskillfulandunskillfulintentions?Ordotheyactuallyhelp?Youshouldapproacheachsituationwiththesethoughtsinmind:Whereisthestresshere?Whatcanyoudotoatleastminimizethestress,theharm,thedisturbance,whateverisaburdenforyouorthepeoplearoundyou?ThiswayyoucometoeachpresentmomentarmedwithaknowledgeoftheregularityoftheDhamma:whereyoushouldfocusyourattention,andwhatthemainpriorityshouldbe—whichistokeeponthepath.

InthiswaytheBuddhadoesn’tleaveyouhighanddry,fornomatterwhatthesituation,thisishowtolookatit:intermsofthefournobletruths.Yourintentionshouldbetotrytocomprehendthesuffering,thestress,whereveritmaybeinthatmoment,andtodevelopthefactorsthatwillenableyoutocomprehendsuffering.Youmayhaveotherissues—forexample,whenyou’redealingwithpeople,it’sverydifferentfromsittingherewithyoureyesclosed—butyourbasicframeworkcanbethesame.Onceyou’vegotthisframeworkfirmlyinmind,youcangowhereveryouwantanddealwithanysituationthatconfrontsyou,becauseyou’reworkingfromaframeworkthatinsteadofleadingtomoresufferingandstress,actuallyhelpsbringthemtoanend.Andthatway,whateverthesituation,you’reonthepath.

Theabilitytokeepallthisinmindismindfulness.That,combinedwithappropriateattentionandtherightintention,iswhatturnseachmomentintoamomentofthepractice,regardlessofthesituation.

Sothisishowthecomplexityofdependentco-arisinggivesyoutoolsforthepresentmoment,toolsthatyoucanuseforthesakeofyourownwellbeingandthewellbeingofallthepeoplearoundyou.Eachmomentmaybenew,butitfollowsapattern.Alwayskeepthatpatterninmind.

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ThePathofMistakesMarch26,2007

AnessentialaspectofBuddhistpracticeisthatwehavetolearnhowtomakeuseofthingswe’lleventuallyhavetolearnhowtoletgoof.Weknowthatatsomepointthepracticeinvolveslettinggoofdesire.Butweneedtocultivateskillfuldesiretogettothatpoint.Ultimatelythepracticeleadstothetotalendoffabrication,butthenobleeightfoldpathisatypeoffabrication.AstheBuddhaoncesaid,it’stheultimateleveloffabrication.Infactwhenyoulookatthefactorsofthepathyourealizethatthey’remadeupoftheaggregates:form,feeling,perception,fabrication,consciousness.

Theseallhavetoplayaroleinthepath,whichmeanswehavetolearnhowtochangeourattitudetowardtheaggregates.Insteadofjustclingingtothemasusorours,welearnhowtousethemaselementsinthepath.Theimportantpointhereistorealizethatthesethingshavetobeusedinaskillfulway.

Whenyoucometothepath,it’susefultoreflectonskillsyou’vedevelopedinthepast—asanartist,acook,acarpenter,oramusician.Whateverskillsyou’veworkedoninthepast,it’sgoodtoreflectonhowyoubecameskillful,andparticularlyhowyoulearnedhowtodealwithmistakes.

Learningfromyourmistakesisessentialtodevelopinganykindofskill.It’sexpectedthatyou’regoingtomakemistakes.Theteachertriestohelpyouavoidthereallyunnecessaryonesbypointingthemoutinadvance.Inotherwords,somemistakesaremoreavoidablethanothers.Butalargepartofthepracticeliesinlearninghowtolearnfromyourmistakesandnotgetknockedoffcoursebythem.

Weallliketohearthatthere’sastageinthepracticewhenyoufinallyattainacertainlevelofawareness,acertainlevelofinsight,andit’sguaranteedthatfromthatpointonnothingyoumightdowouldbeamistake.Youmayhaveheardaboutthe“choicelessness”ofthepath:Youfinallygetonthepathandrealizethatthere’sonlyonethingtodo.Ifyoujustdowhatthepathtellsyoutodo,orwhatseemsrightatanyonetime,you’reguaranteedthattherewillbenomistakes.Butthat’snotthewayitworks.Evenarahantsmakemistakes.Theirvirtuesintermsofthebasicsofavirtuouslife—thefiveprecepts—areunshakeable.Theydon’tmakethosemistakesanymore,butsimplemistakesinsayingthewrongthingtothewrongperson:That’shuman.Ithasnothingtodowithdefilementsofthemind.It’ssimplythefactthatwe’rehumanbeingswithlimitations.

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What’sdifferentaboutarahantsisthattheycontinuetolearnfromtheirmistakes.Theydon’tgetknockedoffcoursebythembecausetheyhavenoconceitthat’sgoingtobechallengedbythemistake,destroyedbythemistake,orfeelthreatenedbythemistake.Butforthoseofusonthepath,that’sanissuewestillhavetodealwith:thisissueofconceit,ournarcissism.Wedon’tlikethethoughtofhavingtomakemistakes,butthere’snootherwaywe’regoingtolearn.ThisiswhytheBuddhagivessomanyinstructionsonhowtolearnfromyourmistakes,howtodealwithamistakesothatitactuallybecomesanimportantelementinthepath.TherearetheinstructionstoRahula:Whenyourealizeyou’vedonesomethingthat’sbeenharmful,youresolvenottorepeatit.Youalsogotalkitoverwithotherpeoplewhoareonthepathtoseewhatinsightyoucangainfromthem.Inotherwords,youadmitthemistake,youlearnhowtorecognizeit,andthatinvolvesdevelopingacertainamountofperceptivenessrightthere.

Andasforlearningfromthecounselofothers:WesometimesassumethattheBuddha’sinstructionstotheKalamastellyoutogobyyourownsenseofrightandwrong.Butinfact,ifyoulookcarefullyathiswords,yourealizethatthisassumptionhasnothingtodowithwhattheBuddhaactuallysaid.Hesaidthatyoucan’tgototallyontheinstructionsofothers,butyoucan’tgoonyourownpreconceivedideasaboutwhat’srightandwrong,either.Youhavetolookatwhatyou’redoing,alongwiththeresultsofwhatyou’redoingandwhatyou’vedone.Thenlearntorecognizewhenyou’vecausedharmandwhenyouhaven’t.

Atthesametime,youtakeintoconsiderationthecounselofthewise.That,ofcourse,requiresyoutolearnhowtorecognizewho’swiseandwho’snot.Soinonewayitdoesthrowthewholeissuebackonyou,butit’snotthatyouhavetototallyreinventtheDhammawheelasyoupractice.Thereisguidance,andwhenyoulearnhowtomakethebestuseofguidance,itgivesyouquitealegup.

There’sanotherpassagewhereastudentoftheJainscomestotheBuddha.TheJainswereteachingthatwhoeverkills,steals,hasillicitsex,tellslies,ortakesintoxicantsisgoingtogotohell.ThispersonwantedtoknowwhattheBuddhahadtosayaboutthat,andtheBuddharepliedthatifyouhearthatteachingandyourealizeyou’vedonethesethingsinthepast,thatprettymuchconsignsyoutohellrightthere;itmakesthingshopeless.

ThisiswhytheBuddhataughtinadifferentway.Hetaughtthattheseactivitiesareunwise.Theyshouldbeavoidedbecausetheycauseharm.Youlookatwhatyou’vedoneandyourealizeyou’vemademistakeslikethis.Sowhat’stheproperattitudetodeveloptowardthosemistakes?It’storesolvenottodothemagain.Atthesametime,yourealizethatifyouletyourselfgettiedupinremorseaboutyourpastmistakes,it’snotgoingtoundotheoldmistakeandit’sgoingto

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makeitlesslikelythatyou’regoingtodowellinthefuture—becauseremorsesapsyourstrength.Theproperattitudeistolearnhowtorecognizeamistakeandsimplyresolve,“I’mnotgoingtorepeatit.”

Thenextstepistodevelopthesublimeattitudes:limitlessgoodwill,limitlesscompassion,limitlessempatheticjoy,limitlessequanimity.Learnhowtocultivatetheseemotions,becausetheyhelpkeepyouontherighttrack,strengthenyourresolvenottobeharmful,andalsoteachyouwhereyourlimitationsare:whatyoucando,whatyoucan’tdointermsofcorrectingthesituationwithinyourselfandtheworldaroundyou.

Again,theseattitudes,too,arefabrications.It’snotthatournatureisinnatelykindorinnatelybad.Theseattitudesarethingsyouhavetolearnhowtocultivate.They’refabrications.Sowhathappenswhenyoucomeupagainstsomeillwillinsideyou,someresentment,oraninabilitytoacceptthesituationasitis?Whenyoulookatthatemotion,yourealizeit’scomposedofallthedifferentelementsoffabrication.There’sthewayyoubreathe.Therearethedirectedthoughts:thewayyoudirectyourthinkingaroundthattopic.There’sthewayyouevaluatewhat’shappening,andtherearealsoyourfeelingsandperceptionsaboutwhat’shappening.Thesearealltheelementsoffabricationthatgointoanythought,anyemotion.

So,tobeginwith,youwanttolearnhowtotakeyourunskillfulemotionsapart.Whenyoufindyourselfthinkinginanunskillfulway,whenanunskillfulemotioncomesupwithregardeithertoyourselforsomebodyelse,askyourself,“Whatkindofbreathingisgoingonhere?Howdoesthebreathingaffectthatemotion?WhatifIweretomakethebreathmoreskillful—makingitsmooth,makingitfull,makingitrestful:Willthathelpgetthebodyoutofthegripoftheemotion?”

Thenlookathowyou’rethinkingabouttheissue.Istheresomewayyoucouldchangeyourthoughtsabouttheissue?Lookatitfromadifferentperspective.AlotoftheBuddha’steachings,say,onanger,arejustthat.Lookatthesituationfromanotherangle.Lookatthegoodinthepeoplewhomakeyouangry.Afterall,youneedtheirgoodasmuchastheydo.Ifallyoucanseearethebadtraitsofotherpeople,it’slikebeinginadesert:You’rehot,tired,trembling,thirsty,andthegoodnessofotherpeopleislikewater.You’renotinsomeOlympianpositionwhereyoucanlookdownonthehumanraceandsay,“Well,they’rebad,andthesepeoplearebad,andthosepeoplearebad,”anditdoesn’taffectyouatall.Itdoesaffectyoutobeconstantlyfocusingonotherpeople’sbadhabits.It’slikethatNewYorkercartoonofthetwofemalepoodlessittingatabarwithgrim,sneeringlooksontheirfaces,saying,“They’reallsonsofbitches.”Wheneveryoneisasonofabitch,whatdoesthatmakeyou?Sotrytothinkaboutthesituationinawaythathelpsyourealizethatyouneedthewaterof

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theirgoodness.Thiswatersthegoodnessofyourownheart,thischangeintheelementofperceptionalongwithdirectedthoughtandevaluation.

Asforthefeelingsthatcomeup,learnnottoidentifywiththem.Justwatchthem:“Okay,thesefeelingsareresultsofactions.They,inandofthemselves,arenotskillfulorunskillful,butthewayyouperceivethemandthethoughtsyoubuildaroundthem—thosecanbeskillfulandunskillful.”Solearnhowtostepback.

Inthiswayyouuseyourunderstandingoffabricationtodeconstructunskillfulemotions,unskillfulmindstates,andthentodevelopskillfulemotionsandskillfulmindstatesintheirplace.Wedon’tusuallyliketheideaofconstructinganemotion,orfabricatinganemotion:Itseemstooartificial.Butwedoitallthetime.It’ssimplythatwe’renotconsciousofit.

Soasyou’remeditating,whatareyoudoing?You’reworkingwiththebreath.That’soneformoffabrication.Trytomakethebreathcomfortable.Whenthere’sasenseoftensionanywhereinthebody,learnhowtobreathearoundit,orbreathethroughit,torelieveasmuchofthetensionasyoucanwithouttotallylosingfocus.Youdirectyourthoughtstothebreath.Youevaluatethebreath:“Whatkindofbreathingfeelsgoodrightnow?”Thisisanimportantpartofthepracticebecauseitteachesyouhowtodevelopyourpowersofobservationonasubtlelevel.You’relearningtorecognizeyouractionsandtheirresults.You’relearninghowtoreadthoseactions,readthoseresults.Andiftheresultsaren’twhatyouwant,youcanthinkofwaysofimprovingthem.Thatallcomesunderevaluation.

Thentherearefeelings.Youtrytoworkwiththebreathinsuchawayastodevelopfeelingsofeaseandfullness.Therearealsoperceptions.Howdoyouperceiveyourbreath?Whatmentalpicturedoyouhaveofthebreath?Howdoesthatmentalpictureaffectthewayyouactuallybreathe?Canyouthinkofthebreathasanenergyfieldinthebody,thatyourwholeawarenessofthebodyrightnowisallbreath,differentlevelsofbreathenergy?Ifyouapplythatperception,holdthatlabelinmind,andexplorethewayyoufeelthebodyfromtheinside,whatdoesitdo?Youcanthinkofthebodyasabigsponge—lotsofholesforthebreathtocomeinandoutfromalldirections.Thebreathcomesinandgoesoutwithoutanysenseofblockage,noproblematall.Ifyouperceiveditthatway,whatimpactwouldithaveonhowyouactuallyexperiencethebreath?Inotherwords,youlearntotaketheseaspectsoffabricationandusethemtoyouradvantage.

Andofcourseyou’regoingtomakemistakes,butyoucanlearnfromthem—bylearninghowtonoticethingsonyourown,knowinghowtoseekadvicefromotherpeople,learninghowtoapplytheiradviceinaskillfulway.

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So,ontheonehand,theBuddhagivesyoualotofinstructionsonhowtoavoidmistakes,buthealsoisveryopentothefactthatwe’restillgoingtomakemistakesononeleveloranother.Insteadofforbiddingyoufrommakingmistakes,hegivesyouadvice:Whenyoumakeamistake,thisishowyouhandleit;thisishowyoulearnfromitsoyoucanbecomemoreskillful.

Thisishowtheprocessoffabricationcantakeyoutothethresholdwherethere’stheunfabricated.Youdevelopyourtools,and,aswithanyart,you’renotdevelopingthetoolsbecauseyouwanttotakethetoolswithyou.Say,forinstance,youhavesomepaintbrushes.You’renotpaintingforthesakeofpaintbrushes;youusethepaintbrushesforthesakeoftheart.Andasyoumastertheuseofthosepaintbrushes,therecomesapointwhereyou’vefinishedyourartworkandyouputthebrushesaside.

It’sthesamewiththepath:Youworkondevelopingtheseelementsofthepath.Learnhowtonoticewhenyou’vedoneitwellandwhenyouhaven’t.Inthatwayyoudevelopyourskill.

Thisskill,though,isspecial.Ittakesyoutothethresholdoftheunfabricated.Butyoucan’tusetheunfabricatedtogettotheunfabricated.Itcan’tbeusedasacauseatall,foritliestotallyoutsideoftherealmofcausality.Butyoucangettherethroughcausality,throughlearningfabricationasyoulearntofabricatestatesofmindmoreandmoreskillfully.

Sodon’tbeafraidofmistakes.Trytoavoidthemasmuchasyoucan,butdon’tbeafraidoftheideathattherewillbemistakesdowntheline.AsAjaanFuangoncesaid,“Nomatterwhathappensinthemeditation,there’salwaysacureforit—ifyoudeveloptherightattitude.”Sotheconceitthatsays,“Idon’twanttomakeanymistakes,”andsimplywantingtowillyourwaytoamistake-freelifewithoutdoinganything:Thatyou’vegottoputaside.Thenarcissismofnotwantinganyonetobeabletocriticizeyou:Thatyou’vegottoputaside.AstheBuddhaoncesaid,“Ifsomeonepointsoutyourfaults,regardthatpersonassomeonewho’spointedouttreasure.”

Solearntolivewiththefactthat,yes,weallmakemistakes.Evenarahantsmakesomemistakes.Butamistakeisnottheendoftheworld.It’sastart.It’satreasureinthatit’syouropportunitytolearn.

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ExperimentalIntelligenceAugust7,2007

Oneofthemostimportantprinciplesinmeditatingonthebreathislearninghowtoexperimentwithit.Trydifferentkindsofbreathingtoseewhichrhythm,whichtextureofbreathingfeelsbestforthebodyrightnow,andwhichisalsobestforthemind.Somewaysofbreathingcanputyoutosleep,otherwaysofbreathinggetyouirritated,soyouwanttocheckandseewhatkindofbreathingisgoingtomakeiteasiestforthemindtosettledowninastateofmindfulalertnessandwanttostaythere.Ifthebodyisuncomfortablebecauseofthewayyoubreathe,you’renottakingadvantageofthefactthatthebreathcanmakeitcomfortable.

IknowalotofpeoplewhoaresurprisedbythisaspectofAjaanLee’sinstructionsforbreathmeditation.Theycometomeditationwiththeideathatyou’resupposedtoletthingssimplyhappenontheirownandnotdoanythingtothem—thatyoujustwatchthebreathhoweveritcomesin,howeveritgoesout.ButeventheBuddha’sinstructionsonbreathmeditationfrequentlystatethatyou“train”yourselftodothingsinacertainway.Youtrainyourselftobeawareofthewholebodyasyoubreathein,awareofthewholebodyasyoubreathout.Youtrainyourselfsothatthebreathcalmsdown,givingrisetothenextsteps,whereyoucantrainyourselftobreatheinwithasenseofease,withasenseofrapture.Andthenyoucancalmthosefeelings.

There’sanelementofwillinallthis,anelementoffabricationinwhichyouintentionallycausethingstohappen.That’simportantfornotonlygettingthemindtosettledownwithasenseofease,butalsofordevelopinginsight—becauseinsightcomesdowntoamatterofseeingcauseandeffect.

IthinkitwasAristotlewhodefinedintelligenceastheabilitytoseeconnections.WhenyoudoX,Yhappens.WhenyoudoZ,Whappens.Theabilitytoseethatonyourownisasignofintelligence,andthatsortofintelligencecanbedevelopedbylearningtolookforcausesandeffects.Thisishowyoudoit:Youchangecertainthingsandseewherethechangehasanimpact.Youchangeotherthingsandseewherethathasanimpact.IfchangingXcausesYtochangeeverytime,youknowthatXisaconditionforY.

ThisprinciplepermeatesalloftheBuddha’steachings.Everythingischeckedbytheresultsitgives.WhentheBuddhawasteachinghisauntthebasicprinciplesoftheDhamma,itcamedowntothis:Whenyouadoptaparticular

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teaching,whateffectdoesithave?Doesitgiverisetopassion?Tobeingfettered?Toaccumulating,toself-aggrandizement,todiscontent,toentanglement,tolaziness,tobeingburdensome?Thenthat’sawrongteaching.Doesitgiverisetotheoppositequalities,suchasdispassion,modesty,andnotbeingfettered?Okay,that’sarightteaching.That’showyouknowwhat’sDhammaandwhat’snot.YoutakealltheDhammayouhearandyoutestitintermsofcauseandeffect.Youdon’ttakeanythingforgrantedjustbecauseyou’veheardthatit’sso.

SometimeswehearthatthebasicBuddhistinsightisintothethreecharacteristics—inconstancy,stress,not-self—whichdoesn’tseemtoinvolvemanyconnectionsbetweencauseandeffect.Buthereyouhavetoremembertwothings.One,theBuddhanevertalkedabout“threecharacteristics.”Thephrase“threecharacteristics”doesn’tappearinhisteachings.Thatwassomethingaddedlaterinthecommentaries.Hetaughtthesethreethemes—inconstancy,stress,not-self—asperceptionsandcontemplations,aslabelsyouapplytothings,andaspectsyoulookforinyourexperienceofthings.

Butthere’salargercontextforlookingforthesethings,orlearningtoseethingsinlightofthem.Thelargercontextisformedbythefournobletruths:thefactthatthereissuffering,thatthere’sacauseforsuffering,thatsufferingcancease,andthatthere’sapathofpracticeleadingtoitscessation.Thesetruthsinturnrelatetoamorebasicissue:thatthewholepurposeoftheBuddha’steachingsisforthesakeoffindingtruehappiness.Andhebringsboththeheartandtheheadtogetheronthisproject.

Theheart’sbasicdesireisforhappinesswiththeleastamountofeffort,whereastheheadisthepartthatrecognizesthattherearecausesandeffects,andthatifyouwanttogetanywhere,youhavetolearnthispatternandworkwithinit.InfollowingtheBuddha’steachings,thesetwosidesofyourawareness,heartandhead,havetolearntoworktogether.Thehearthastolearnrespectforthefactthatifyouwanttruehappiness,it’sgoingtorequiresomework.You’llhavetogetthecausesright.Atthesametime,theheadhastorecognizethattruehappinessisaworthwhilegoal.Youdon’tjustthinkaboutthingsandanalyzethemjustforthesakeofspinningoutideasandshowingyou’resmart.Youwanttounderstandcauseandeffectsothatyoucanfindtruehappiness.AndastheBuddhatracesoutthecausesofsuffering,oneofthebigcausesisclinging.Soonewayoflearninghowtoletgoofclingingistoseethingsinlightofthosethreeperceptionsofinconstancy,stress,andnot-self.Youdon’tstopwithjustseeingthingsintermsofthoseperceptions.Atthesametime,youhavetolearntherighttimeandplacetoapplythem:whentheyactuallyservethepurposeofleadingtoagreaterhappiness.

Alltheteachingshavetheirtimeandplace.Youhavetoseeeachteachinginthelargerstructureofthispursuitofhappiness,andtrytoapplyitinan

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intelligentway.Alargepartofthismeansthatyouhavetobeheedful.Youcan’tjustassumethatanythingthatcomespoppingupinyourmind,oranyideathatyouhave,isgoingtoleadtotruehappiness.Youcan’tassumethatanyteachingyoureceivefromanybodyisgoingtoleadtotruehappiness,orthatyoucanapplyitwilly-nillytoeverythingthatcomesup.Youhavetotestthingstolearnwhenandhowtheywork.

SoacentralpartoftheBuddha’steachingconsistsofinstructionsinthebestwaytotestthings.Youstartoutbygettingthemindtobestill.Getitintostrongstatesofconcentrationwhereeverythingisvery,verystill,sothatyoucanobserve,whenathoughtcomesintothemind,whatitdoestothemind;orwhenyoudoanaction,whatitdoestothemind.Ifthingsaren’treallystill,youcan’tseetheimpactofathought,theimpactofanactionveryclearly.It’sliketryingtolistentoaverysoftpieceofmusiconthestereoatthesametimethatyou’vegotalawnmoweroutside,ortrucksdrivingupanddowntheroad.Thebackgroundnoiseissoloudthatitobscuresthesubtletiesyou’retryingtohear.Thesamewaywiththemind:Unlessyoucangetthemindreally,reallystill,youcan’treallywatchtheeffectsofyouractions,theeffectsofyourwords,theeffectsofyourthoughts.Manyactionsmayseemperfectlyharmlessinanordinarystateofmind,butwhenthemindgetsreally,reallystill,youbegintoseethattheyactuallyhaveanadverseimpactonthemind.

Sothisiswhyweworkatbringingthemindtoconcentration.ThisiswhytheBuddhasaidthatconcentrationshouldbedeveloped.Hedidn’tsay,“Statesofconcentrationcomeandgo.Youjustwatchtheircomingandgoingandsay,’Ah,yes,thisisinconstant,stressful,not-self.’”That’snotthedutythatthefournobletruthsassigntoconcentration.Thedutytheyassignisthatwhenyouencounterstatesofmindfulness,youtrytodevelopthem.Whenyouencounterstatesofconcentration,youtrytodevelopthem.Makethemstronger,becauseyou’regoingtoneedthemastools.Whateverservesasatoolonthepath,youwanttotakecareofit.Youdon’tjustletitgo.Thesamewiththebreath:Youworkwithit,youtakecareofit,becauseit’sgoingtohelpyougetthemindtosettledown.It’sgoingtohelpgiveyouagoodsolidfoundation.

IknowsomeonewhowenttostudyinThailandaftershe’dbeendoingtheAjaanLeemethod.Shemetateacherwhosaid:“Whatisthis,improvingthebreath?You’resupposedtoletitgoandbeonitsown.Afterall,it’sjustasankhara,justafabrication.Whytrytoimproveit?”Shereportedtomewhathehadsaid.Myresponsewas:“Gobackandaskhim,’Whybatheyourbody?Afterall,it’sjustasankhara,justletitgo.’”Ofcourseyoucan’tdothat.You’vegottolookafterthebodybecauseyou’reusingitasatool.Thesamewiththebreath:Youlookafterthebreath,tendtoit,becauseithelpsthemindtosettledownwithasenseofeaseandsoliditythatyou’regoingtoneedfordeeperinsights.At

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thesametime,asyou’reworkingwiththebreath,yougetinsightintocauseandeffect.Becauseevenwhenthemindsettlesdownandyouseethings,you’vegottotestthem.

Sometimesyouheartheteachingthatoncethemindsettlesdown,yougetintouchwithyourBuddhanatureoryourInnerStillness,andyoucantrustwhateveryourBuddhanatureorInnerStillnesstellsyou.TheBuddhanevertaughtthatway.Evenstreamenterers,hesaid,havegottobeheedful.Youcan’ttrusteverythingthatcomesoutofthemind.Heevensaidthatarahantshadtobeheedfulabouttheiractions.Eventotallyenlightenedbeingscan’ttotallyassumethateverythingtheyseeorhearisactuallythewayitis.Theyhavetotestit.

GolookintheVinaya.Acoupleoftheruleswereactuallyformulatedbecausesomearahantsmadesomemistakes.Forinstance,there’stheruleagainstmonkseatingstored-upfood.Ven.Belatthasisa,whowasanarahant,figured,“Well,Icanjustgoforalmsonceaweek,taketheleftoverrice,anddryit.That’sanicefrugalwayofliving,andIdon’thavetogooutforalmseveryday.Justeattheleftoverricefromthedaysbefore.”TheBuddhafoundoutaboutitandtookhimtotask.Hesaid,“Thisisnotawisecourseofaction.”Thestorydoesn’texplainwhattheBuddha’sreasoningwas,butifyoulookatthehistoryofBuddhism,youseethatdowntheline,inlatercenturies,whenmonksstoppedgoingforalms,theycreatedariftintheBuddhistcommunityatlarge.Themonkslivedontheirown,theyhadtheirownkitchens,withmonasteryattendantstofixtheirfood.Laypeoplebasicallystoppedcaringaboutthemonks.Andasaresult,whentheMuslimscameintoIndiaanddestroyedthemonasteries,thelaypeopledidn’treallycare.Theconnectionhadbeensevered.TheBuddhasawthatfarahead.Soevenfullyawakenedarahantscan’talwaysassumethatwhattheythinkistrue.They’vegottotestitandcheckit,justlikeeverybodyelse.Sowheninsightsariseinyourmeditation,orwhenyougainanintuitivefeelforsomething,thequestionisnotwheretheinsightcomesfrom,butwhathappenswhenyouapplyit.Youviewitasahypothesisinanexperiment.

You’redevelopinganexperimentalintelligencehere.Youtakethepassagesyoureadinthetextsandyouexperimentwiththem.Youtaketheinsightsyoureceivefrommeditationandyouexperimentwiththem.There’sapassageintheveryfirstsuttaintheDighaNikaya,listingallthedifferentkindsofwrongviewsthatpeoplecandevelop,andnoteverywrongviewcomesfrompeoplesimplythinkingthingsoutwithouthavingpracticedmeditation.Alotofwrongviewscomefrompeoplewhomeditateandgainsomeinsightsorintuitiveknowledge,buttheknowledgeisn’tascompleteastheythoughtitwas.Sotheyjumptothewrongconclusions.

Whatthismeansisthatwhetherthesourceofyourinsightissomething

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you’velearnedfromthetexts,somethingyou’vethoughtoutonyourown,anintuitivefeelingyouhave,orsomethingthatcomesupinyourmeditation,youalwayshavetotestittosee:“IfIadoptthis,wheredoesitgo?Whatdoesitconnectwith?Whataretheconnectionshereintermsofcauseandeffect?”That’showyoutesttosee,intermsoftheinsightsyougain,whichonesarefool’sgoldandwhichonesaregenuinegold.Youputthemtouseandthenseewhathappens.Andyoualwaysadopttheheedfulattitudethatsays,“I’mtestingthingshere.Iwon’tdrawanyfirmconclusionsuntilI’veseenwhatactuallyworksinfreeingthemind.”AstheBuddhasays,justbecauseyoulikeaparticulartruthoritseemstofitinwithyourworldview,that’snoguaranteethatit’sactuallytrue.

We’veallreadtheKalamaSutta,wheretheBuddhasaysnottotakereligioustextsasbeingnecessarilytrue.That’stheparteverybodyseemstoremember.Theotherpartthough,isthathealsosaysnottotakewhatyoulikeasnecessarilybeingtrue.Don’ttakewhatseemstofitintoyourworldviewastrue;don’ttakewhatseemstoworkoutlogicallyasnecessarilybeingtrue.You’vegottotestthings.Whenyouadoptthisorthatidea,thisorthatpractice,whathappens?Checkthesethingsoutnotonlyagainstyourownexperience,butalsoagainsttheexperienceofwisepeople.Inthisway,you’remuchmorelikelytofindtruthsthatreally,reallyaretrue,becausethey’vestooduptothetest.

Ofcoursethismeanswehavetobeverycarefulinhowweconductourtests,whichagainiswhyweworkatdevelopingconcentration,developingmindfulness,allthementalattributesofpatience,endurance,alertness,honesty,anddiscernment.Theyputusinapositionwherewecantestthingsandevaluatetheresultsreliably,sothatwe’renotovercomebybiasandwecanovercomethelimitationsoftheworldviewsandideaswebringtothepractice.

Afterall,thepurposeofthepracticeistoseethingswe’veneverseenbefore,toattainthingswe’veneverattainedbefore.Thatmeansyouhavetolearnhowtoovercomethelimitationsofyourassumptions.Andthisishowyoudoit:Youadoptthisexperimentalwayofdevelopingintelligence,sothatyourheart’sdesire—atruehappiness—willgetfulfilled,evenifit’snotquiteinthewayyoumighthavewantedit.Afterall,thisdoesrequirework.Butit’sapathofworkandofeffortthatleadsultimatelytoahappinessthat,onceyou’veattainedit,doesn’trequireanyefforttomaintain.Onlythroughgainingintelligenceintermsofcauseandeffectcanyoufindthehappinessthatultimatelyliesbeyondcauseandeffect.

Soweworkwiththenitty-grittyofjustlearningtoobservewhat’sgoingoninthemind,testingit,learningtoputawaywhateverassumptionsdon’tpassthetest—becauseonlythroughworkingthroughthedetailslikethisdoweultimatelybreakthroughtosomethingmuchlargerandmorelasting.

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ThreePerceptionsAugust21,2007

AlmostanybookonBuddhismwilltellyouthatthethreecharacteristics—thecharacteristicofinconstancy,thecharacteristicofstressorsuffering,andthecharacteristicofnot-self—wereoneoftheBuddha’smostcentralteachings.Thestrangething,though,isthatwhenyoulookinthePaliCanon,thewordfor“threecharacteristics,”ti-lakkhana,doesn’tappear.IfyoudoasearchonanycomputerizedversionoftheCanonandtypein,say,thecharacteristicofinconstancy,anicca-lakkhana,itcomesupwithnothing.Theword’snotinthePaliCanonatall.Thesamewithdukkha-lakkhanaandanatta-lakkhana:Thosecompoundsdon’tappear.Thisisnottosaythattheconceptsofanicca,dukkha,andanattadon’toccurintheCanon;justthatthey’renottermedcharacteristics.They’renotcompoundedwiththeword“characteristic.”Thewordstheyarecompoundedwithareperception,sañña—asintheperceptionofinconstancy,theperceptionofstress,andtheperceptionofnot-self—andthewordanupassana,whichmeanstocontemplateortokeeptrackofsomethingasitoccurs.Forinstance,aniccanupassana,tocontemplateinconstancy,meanstolookforinconstancywhereverithappens.

Now,it’struethatyou’llfrequentlyfindintheCanonthestatementsthatallthingscompoundedorfabricatedareinconstant,thatthey’reallstressful.Andalldhammas—allobjectsofthemind—arenot-self.Soifthat’sthewaythingsare,whynotjustsaythatthesearecharacteristicfeaturesofthesethings?Whymakeabigdealaboutthelanguage?Becausewordsarelikefingers,andyouwanttomakesuretheypointintherightdirection—especiallywhenthey’relayingblame,thewaythesethreeperceptionsdo.Andinourpractice,thedirectiontheypointtoisimportantforanumberofreasons.

OneisthattheBuddha’sconcernisnotwithtryingtogiveananalysisoftheultimatenatureofthingsoutside.He’smoreinterestedinseeinghowthebehaviorofthingsaffectsoursearchforhappiness.Asheoncesaid,allhetaughtwassufferingandtheendofsuffering.Thesufferingisessentiallyanissueofthemind’ssearchingforhappinessinthewrongplaces,inthewrongway.Welookforaconstanthappinessinthingsthatareinconstant.Welookforhappinessinthingsthatarestressfulandwelookfor“our”happinessinthingsthatarenot-self,thatliebeyondourcontrol.Thethreeperceptionsofinconstancy,stress,andnot-selfarefocusedonourpsychology,onhowwecanrecognizewhenwe’relookingforhappinessinthewrongwaysothatwecanlearntolookfor

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happinessintherightplaces,intherightways.Thecontemplationofthesethreethemes,theuseofthesethreeperceptions,isaimedatfindinghappinessofatrueandlastingsort.

Soit’sgoodtokeepremindingourselvesofthispoint,becauseourprimefocusinthemeditationshouldalwaysbeonthemind.We’renottryingtoanalyzethingsoutsideinandofthemselves.We’retryingtoseehowthemind’squestforhappinessrelatestothewaythingsbehave.Youalwayswanttokeepyourfocushere,onthemind’squest,evenwhenyoufocusonthebreath.Whenthebreathgetsmoreandmorerefined,withasenseofeasefillingthebody,youreachastagewherethemindandthebreathseemtobecomeunifiedandone.Themindanditsfunctionsbecomemoreandmoreprominentinthemeditation,andthebreath—asitgrowsmoreandmoresubtle—fadesintothebackground.Thisisjustasitshouldbe,becausethemindistheculprit;thebreathisn’ttheculprit.Thingsthatareinconstant,stressful,andnot-self:They’renottoblame.Theproblemisthewaythemindlookstothesethingsforhappiness.Evenwhenitlooksforhappinessinarelativelywiseway,theseissuesarerelevant.

AstheBuddhasaid,thebeginningofwisdomiswhenyougotopeoplewho’vefoundtruehappinessandyouaskthem:“WhatshouldIdothatwillleadtomylong-termwelfareandhappiness?”Noticethat:My.Long-term.Welfareandhappiness.Thosethreecategoriesaredirectlyrelatedtothethreeperceptions.The“my”isrelatedtonot-self;“long-term”isrelatedtoinconstancy;“welfare-and-happiness”isrelatedtostress.Thethreeperceptionsactaswaysoftestinganyhappinessyoufind,toseeifitmeasuresuptothestandardsyou’veset.Buttheyfollowonthe“what-should-I-do.”Thathastocomefirst.

Inotherwords,aswelookforhappiness,wefocusfirstonactionsthatdon’tconstituteultimatehappinessbutcanbeusedasthepath:thingslikemindfulness,persistence,andconcentration.Atthatstage,theBuddhadoesn’thaveusfocustoomuchonthesethreecharacteristics.Hehasusfocusprimarilyonthedoing.Aspartofthedoing,weholdontootherperceptions:theperceptionofbreath,say,ortheperceptionofwhateverourmeditationobjectis.Wemakethatprominent.Andwetrytopushthatperceptionintoastateofsolidconcentration—whichmeansthatwe’repushingitinthedirectionofmakingitconstantandeaseful,andgettingitunderourcontrol.

Inthisway,we’reactuallyfightingthethreecharacteristicsaswetrytobringthemindintoconcentration.Wepushtoseehowfarwecanfindahappinessbasedonconditionedthings.Onereasonforthisisthatifyoudon’tpushatatruthuntilitpushesback,youwon’tknowhowstrongitis.Anotherreasonisthatwe’regoingtoneedthatconditionedhappiness,thatsenseofrelativelysolidwellbeing,toputourselvesinapositionwherewecanlookatthingsvery

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carefullyastheycometobe.Thatphrase,“astheycometobe,”comesintoplaywhenwe’renolongerpushing.Butwe’vegottopushfirst.

Soyoukeepworkingonyourconcentrationinallyouractivities,tryingtokeepthemindasconstantlystillaspossiblenomatterwhattheoutsideconditionsmaybe.Youcreatetheconditionsforstillnessinside,asenseofeaseinside,andtrytomaintainthatstillnessandeaseinthefaceofallsortsofconditionsaroundyou.Youlearntogainmoreskill,morecontrol.

Atthisstageinthegame,theissuesofinconstancy,stress,andnot-selfapplyprimarilytothethingsthatwoulddistractyoufromyourconcentration.Youtrytoseethatnomatterhowattractiveoralluringorinterestingothertopicsmightbe,theydon’tmeasureuptoconcentrationasasourceforhappiness.They’relessconstant,morestressful,lessunderyourcontrol.Soyoudroptheminfavoroftheblissofconcentration.Youkeepthisup,gainingtheseinsights,untilyou’vefullymasteredconcentration—which,astheBuddhaoncesaid,happenswellafteryourfirsttasteofthedeathless.

Thismeansthatthere’sgoingtobealongperiodinwhichyou’reessentiallyworkingagainstthethreecharacteristics,atleastasfarasyourconcentrationisconcerned.You’llusethesethreeperceptionstoanalyze,say,anyobjectoflust,anger,jealousy,orfearthatwouldpullyououtofconcentration.Theseperceptionsarerelevantbecausethey’rewaysofremindingyourselfthatyoucan’tfindtruehappinessinthoseobjects.Forthemeantime,that’showyouusethecontemplationofthesethemes.

Andagainthefocusisnotsomuchontryingtogettotheultimatenatureoftheseoutsideobjectsasitisonusingtheperceptionasanantidoteforatendencyofthemind.Afterall,theseperceptionsarenotintendedtobeastatementoftheultimatenatureofthingsoutthere—for,whenyouthinkaboutit,theultimatenatureofthingsoutthereisreallynotallthatrelevantanissue.Wedon’thangontothingsbecausewethinkthattheyhaveaninherentnature,thattheyinherentlyexistordon’texist.Wehangontothembecausewethinkthey’regoingtoprovidehappinessthat’sworthwhateverefforttheyinvolve.WhattheBuddhaispointingoutisthattheyreallydon’tprovidethathappiness.Thehappinesstheydoprovidedoesn’treallymeasureup.It’snotworththecost.

Soyouapplythesethreecontemplationstothingsoutsideofyourconcentration,andthenwatchtoseewherethemindresists.Inotherwords,whatdoesitrefusetoseeasinconstant,stressful,andnot-self?Whenyoucancatchthemindresistinginthisway,you’vegainedaninsightintoitsattachments.You’vefoundaspotwhereyouneedtodigdownandquestionitsresistance.Whatdeludedfantasyisthemindtryingtoprotecthere?Whatattitudeisittryingtohidefromyourscrutiny?Inthisway,thethreecontemplationskeepcomingbacktothemind,astheyhighlightyourattachmentsandtellyouwhere

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youstillhaveworktodo.Youcanalsoapplythesethreecontemplationstothefirststagesof

concentrationwhenyouwanttogotodeeperstages.Whenthemindissettledandquietonabeginninglevel,isitasquietasitcouldbe?Oristherestillsomeinconstancythere?Ifyouseethatanyofthefactorsofyourconcentrationarestressfulorinconstant,youdropthem,andthatwilltakeyoutodeeperstagesofconcentration.

Ultimately,asyourattachmentstothingsoutsideoftheconcentrationdropaway,youturnyourattentionmoretoapplyingthesethreeperceptionstocontemplatingtheconcentrationitself.Asthiscontemplationgetsmorerefined,youseethateventhemoststablelevelofconcentrationyoucanattain—theonethathasformedyourhighestexperienceofpleasureandease—iscomposedoffiveaggregatesonaverysubtlelevel,andevenonthissubtleleveltheirbehaviordisplaysthesethreefeaturesallthetime.Youapplythethreeperceptionstothemtopryawayevenyourattachmenttoconcentration.That’swhenyouinclinethemindtothedeathless—and,asthetextssay,thatinclinationcantakeyouineitheroftwodirections.Oneistonon-returning,whereyoudelightinyourtasteofnibbanaasadhamma,asanobjectofthemind.Theotherisfullarahantship,whenyougobeyondeventhatkindofdelight.

It’spreciselyatthisforkintheroadwheretheanalysisofsabbedhammaanatta—alldhammasarenot-self—applies:whereyoumightseenibbanaasadhamma,asanobjectofthemind.Aslongasyouperceiveitinthatway,there’sgoingtobeattachment,there’sgoingtobeadhammatoholdonto.Soyouhavetolearnhowtoovercomethatattachmentbyapplyingtheperceptionofnot-selftothedhammaofthedeathless.Then,thetextssay,youletgoofalldhammas,whichallowsyoutoseenibbanainanotherway—notasadhamma,butastheabandoningofalldhammas.That’stheultimate.Andatthatpoint,thesethreeperceptionslosetheirfunction.They’vedonetheirwork,soyoucanputthemaside.Afterall,they’reconditionedphenomena.Whenyou’veputalldhammasaside,youputthemaside,too.Arahantscancontinueusingtheseperceptionsasapleasantabidingforthemind,toremindthemofwhythey’vegottheultimatehappiness,buttheseperceptionsarenolongerneededinthetaskofbringingaboutrelease.

Soremember:We’renotheretoarriveatthetruenatureofthingsinandofthemselves,asidefromseeinghowtheirbehaviormakestheminadequateassourcesfortruehappiness.Theemphasisalwayspointsbacktousingtheperceptionstocounteractunskillfultendenciesinthemind,becausetheissuesofthemindareparamount.

AjaanFuangoncehadastudentinSingaporewhowrotehimaletterdescribinghowhismeditationhadreachedthepointwhereitwasconcerned

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solelywithseeingthethreecharacteristicsineverythingheencountered.AjaanFuanghadmewriteinreply:“Don’tfocusonthingsoutside.Keeplookingbackatthemind,toseewhatitisthatkeepscomplainingthatthey’restressful,inconstant,andnotself—becausethefaultliesnotwiththethings:Thefaultlieswiththemindthat’slookingforhappinessinthewrongplace.”

Sothat’swhereyourattentionshouldalwaysbefocused:onthemachinationsofthemind.Usewhateverperceptionsandmeansofcontemplationthatcancutthroughthemind’sunskillfulhabits,andapplytheminawaythatleadstothegoaloftheteachings:anunconditionedhappinesswhereyoucanputallperceptions,skillfulandunskillful,aside.

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DisenchantmentOctober19,2007

Weallpracticeforthesakeofhappiness,forahappinessthatgoesdeeperthanordinarypleasures.Butincomingtothepracticeweoftenbringassumptionsabouthappiness—howitworks,whywe’reunhappy,whatwecandotobehappier—assumptionsthatwe’rehardlyevenawareareassumptionsbecauseweassumethemsostrongly.Wejusttakeitforgrantedthatthey’retrue.Andsometimestheygetintheway.

Twoofthemostcommonassumptionsareonesthatgetmostintheway.Thefirstisthatwe’reunhappybecausewecan’tacceptthewaythingsare;thatthepurposeofthepracticeistolearnmoreacceptance.Inotherwords,we’reessentiallyneurotic,asinthatolddistinctionbetweenneurosisandpsychosis:Thepsychoticpersonthinksthattwoplustwoequalsfive.Theneuroticpersonknowsthattwoplustwoequalsfour,buthatesthemforit.Ourproblemisthatwesimplycan’tacceptthewaythingsare.Ifwecouldonlylearnhowtoacceptthattwoplustwodoesequalfourandit’sperfectlyfine,thenwe’dbehappy.Andsointhatmodel,thepurposeofthepracticeistolearnacceptance.ButevenFreudrecognizedthatgettingpeoplepasttheirneuroseswouldnotsolvetheproblemofhappiness.Ashesaid,itwouldsimplyleadthemtothelevelofordinary,everydaymisery.Andyetpartofthecommontheorysays,well,youhavetolearnhowtoacceptthatbecausethat’sjustthewaythingsare.

Anothermodelisthatwe’reunhappybecausewehaveasenseofseparateness.Insidewe’redivided.Outsidewe’reseparatefromotherpeople;we’reseparatefromnature.Allweneedtolearnishowtodevelopasenseofoneness,asenseofinterconnectedness,andthenwe’llbehappy.Butthat’snothowtheBuddhasawinterconnectedness.Hesawthatthewaythingsareinterconnectedintermsofcauseandeffectisactuallyacauseforsuffering.Andevenasenseofoneness,hesays,isinconstant.Itcontainsasubtlesenseofstress.Ifyouclingtoit,you’regoingtosuffer.There’sapassageintheCanonwherehedescribesthehighestformofoneness,whichistheonenessornon-dualityofconsciousness,inwhichyouhaveasenseofconsciousnessasatotality,containingeverything.Yeteventhat,hesays,isinconstant,stressful,andnot-self.

Whatthesetwoideasabouthappinesshaveincommonisthatthewaythingsareoutthereisalreadyagiven,andwe’resimplyonthereceivingendofwhat’sgiven,sowehavetolearnhowtodeveloptheproperattitudetowhat’salreadythere:Acceptandtrytofindonenesswithinthewaythingsare.ButtheBuddha’s

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takeonthingsisdifferent.Realityisonlypartlyagiven.Wearealsoshapersofourreality.Wehaveanactiveroleinshapingeverypresentmomentthatweexperience.

Now,thepresentmomentisnotentirelyplastic,entirelyresponsivetoeverythingwewantoutofit.Someofitisformedbyinfluencescominginfromthepast,butpartofitcomesfromourintentionsinthepresentmoment.Inthiswaywearebothproducersandconsumers.Weproduceoursufferingandthenweconsumeoursuffering.Weproduceourpleasuresandweconsumeourpleasures.Understandingthispointhelpstoopentheroadtoadeeperhappiness,becausethereisahappiness,theBuddhasaid,thatisnotproducedandnotconsumed.Itjustsimplyis.Butthewaywekeepfeedingonthehappinessweproducegetsintheway.

Soforhim,thepurposeofthemeditationisnottocelebrateonenessortocelebrateacceptance.It’stodeveloptwoverydifferentkindsofemotions:disenchantmentanddispassion.ThePaliwordfordisenchantment,nibbida,alsomeansdistaste,disgust,orrevulsion,whichmaysoundstrong,butitneedstobestrong.It’sanantidotetoourstrongattachmenttofeedingonthings.Thatattachment,theBuddhasaid,istheessenceofsuffering.Thewordupadana,whichmeansclinging,alsomeanstheactofeating,oftakingsustenance.Hesaysthatupadanaliesattheessenceofsufferingandstress.Sowhatweneedtolearnishowtolookatthethingswefeedonuntilwedevelopastrongsensethatwedon’twanttofeedonthemanymore.

Nowtogettothatpoint,theBuddhadoeshaveusdevelopacertainamountofacceptanceandacertainsenseofoneness.Thisiswhatthepracticeofconcentrationisallabout.Youstartbyfocusingononeobject,likethebreath,andthenyoustaywithitlongenoughthatyoustartdevelopingasenseofonenesswithit.Yourawarenessofthebreathandthebreathitselfseemtobecomeoneandthesamething.There’sasenseofunification—ekodi-bhava—whichtheBuddhahasusdevelopasmuchaspossible.Andhehasustakethatsenseofonenessasfarasitcangothroughthelevelsofconcentration.

Why?Becausehewantsustofeedonthatandthentostartcomparingthisfoodwiththeotherthingswe’vebeenfeedingon,toseethatthisisamuchmorerefinedpleasure,amoresatisfyingformofnourishment.Thepleasureitgivesisblameless:thepleasurethatcomesfromjustfocusingyourmind.Thepleasureswegetfromthingsoutsidecontainacertainamountofblameinthatourtakingpleasuremeansthatotherpeople,otheranimals,havetowork,havetosufferinonewayoranother.Anexampleisphysicalfood.Asweeatphysicalfood,wegainpleasure,buttogetthatfoodtoourplateorintoourbowlsrequiresalotofworkandsacrifice.SoastheBuddhasaid,that’sapleasurethatcontainssomeblame.OrinAjaanLee’sterms,itcontainssomekammicdebts.Whereasthe

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pleasurethatcomessimplyfromlearninghowtofocusonyourbreathisnotplacingaburdenonanyone,soit’satypeoffoodforthemindthat’sreallyworthdeveloping.

Asyoudevelopasenseofonenesswiththefoodofconcentration,youlookattheotherwaysthemindhasbeenfeedingonthingsforitsemotionalpleasuresandyourealizethatthey’reprettymiserable.TheimagetheBuddhagivesintheCanonisofablindpersonwhohasbeengivenasoiled,oilyragbysomeonewhosays,“Look.Thisisanice,clean,whitepieceofcloth.”Theblindpersontakestheoilyragandgetsverypossessiveofit,thinkingthatit’sanice,cleanwhitepieceofcloth.Butwhenadoctoreventuallycurestheblindpersonofhisblindnessandhecanstartseeing,thefirstthinghelooksatishiscloth.Herealizesthatit’snotnice,clean,andwhite.It’sadirtyandoilyrag.Hesays,“Wow,Iwasreallyfooledbythatguy.”

Inthesameway,theBuddhasaysthatonceyouattainthefirsttasteofAwakening,youlookbackonyouroldpleasuresandrealizehowyou’vebeenfooledbythemind—thatinfindingyourpleasure,whatyou’vebeenfeedingonisjustformsandfeelingsandperceptionsandthoughtconstructsandconsciousness—which,whenyoureallylookatthemverycarefully,arenotworthfeedingonatall.

There’sastorytheytellabouttheAmericanoccupationofJapanafterWorldWarII.ThereweresomecooksinJapaneserestaurantswhowerereallyupsetbythefactthattheyhadlostthewar,andnowtheyhadtopreparefoodfortheoccupiers.So,togetsomerevenge,theywouldtakehumanexcrementandprepareitwithallkindsofwasabiorwhatevertomaskthetaste,andthenserveittotheirAmericancustomers.Theywouldfeedtheoccupiersshit,basically,andtheoccupiersdidn’tknow.Sothecooksgottheirperversepleasurethatway.Ifyoulookatwhatyou’vebeentakingasfoodforthemind,yourealizethatit’sjustthesamesortofthing,thatallthepleasurewasinthepreparation.

Thisiswhywehavethecontemplationofthe32partsofthebody,theanalysisofthingsintermsoftheaggregates,intermsofthesensemedia,intermsoftheproperties:sowecanrealizethatthefoodoflustorpossessivenesswe’vebeenfeedingonwithregardtothebodyisreallynotbasedonmuch.Itdoesn’tgiveusanyrealsustenance,andthepleasurewegetoutofitiscertainlynotworthalltheeffortthatgoesintodressingitup.Thepurposeofthiscontemplationistogainthatsenseofnibbida—disenchantmentorrevulsion—withthefoodwe’vebeenconsumingsothatwewon’twanttoeatitanymore.

Whenyoudecideyoudon’twanttoeatit,youturnaroundandlookatthefactthatyou’vebeenpreparingthisfoodallalong,andyourealizeyoudon’twanttoprepareitanylonger:That’sdispassion.You’vehadapassionforcreatingthisfoodoutofform,feeling,whatever.That’swhyitwasthereasfood.Butonce

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yougainasenseofdispassionforit,youstopcreatingit.Andwhenyoustopcreatingit,it’snolongerthere.That’swhenyouexperiencecessation.Themindisnolongerentangledeitherintheprocessofproductionorintheprocessofconsumption.That’swhenit’sfreed.Itopenstothehappinessthat’stherewhenyou’renotsowounduporenthralledinproductionandconsumptionofallthesemiserableformsoffood.

SotheBuddha’stakeontruehappinessisverydifferentfromalotoftheassumptionswetendtobringtothepractice.It’simportanttokeepthisfactinmind.We’renottotallyonthereceivingendofthings.We’reproducersandconsumersatthesametime.Andtheproducingandconsumingofourordinarypleasures—orevensomeofourmorerefinedpleasures—iswhat’sgettinginthewayofrealizingahappinessthatgoesbeyondallthis,that’snotdependentonbeingconnectedorunconnected.It’snotdependentonacceptingornotaccepting.It’sjustthere.Buttofinditwehavetodevelopasenseofdisconnectwithouroldenthrallments.Andwehavetodecidenottoacceptthewaythingshavebeen.Inthisway,theBuddhahasaverydifferentapproachtohowandwheretofindtruehappiness.Butthehappinessthatcomesisalottruerthananythingthatcancomefromsimplylearninghowtoacceptthingsorlearninghowtobecomeonewiththem.

Sotrytokeepthispointinmind—thatyou’rebothaproducerandaconsumer—andtakeagood,hardlookatwhatyou’vebeenproducingandhowyou’vebeenconsumingit.Lookatalltheeffortthatgoesintoproducinghappinessoutofthisbodywehave,outoffeelingsandperceptionsandthoughtconstructsandconsciousness.Startaskingyourself:Isitreallyworthalltheeffort?Maybethere’ssomethingbetter.Maybeit’stimetogrowup.Whenyoucandevelopthatsenseofdisenchantmentanddispassion,itleadstocessation.Thenyourealizethatcessationisnotascarything.It’snotlikeextinction.It’smorelikelearninghowtooutgrowsomeoldbadhabits,youroldaddictions,youroldintoxications,andfindingthatthere’ssomethingalotbettertherewhenyouputyouroldfeedinghabitsaside.

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BecomingJuly23,2007

Trytokeeptrackofthebreath.Don’tthinkaboutthefactthatyou’regoingtobehereforawholehour.Justthinkaboutthisbreath,andthenthisbreath,eachbreath,onebreathatatime.Thinkaboutitandwatchit,seewhatitdoes.Whatdoyounoticewhenitcomesin;whatdoyounoticewhenitgoesout?Whatwayofcominginfeelsbestforthebody;whatwayoflettingitgooutfeelsbestforthebody?Thebreathiscalledthefabricatorofthebody,orbodilyfabrication—kaya-sankhara—bothbecausethewayyoubreathehasahugeimpactonthewayyouexperienceyourbody,andbecausethere’sanintentionalelementinthebreath.It’soneofthefewbodilyprocessesthatcanbeeithervoluntaryorinvoluntary.Somakethemostofthefactthatyoucanexertsomevoluntarycontroloverit.Youcanchoosewhentobreathein;youcanchoosewhentobreatheout.Thenit’samatteroflearningthebestreasonsforchoosingtobreatheinorbreatheoutinanyparticularway.

Canyousensehowthebodytellsyouthatnow’sagoodtimeforanin-breath,now’sagoodtimeforanout-breath?Ithasitssignals,youknow.Therearecertainfeelingsinthebodythatyoucanlearntorecognizeovertime,andyoucanexplorehowbesttorespondtothem.Taketheircueinsuchawaythatitleadstoasenseoffullness.Forexample,youcanbreatheintillthebodyfeelsfull,andthenyoudon’tsqueezeitout.Allowittostayfull.Eventhoughthebreathwillgoout,youcanstillmaintainsomesenseoffullness.Whenthenextbreathcomesin,addalittlebitmorefullness.Thesamewiththenextandthenext.Itbuildsupovertime.Simplybyapproachingthebreathingprocessinaparticularway,youcancreateastateofease,youcancreateastateoffullness—evenasenseoffullnessthat’sabittoomuch.Sometimespeoplecanbegintofeelthatthey’regoingtodrowninbreathenergy.Youmightwanttotemperthatalittlebit.Butaslongasthefullnessfeelsrefreshingandblissful,stickwithit.

TherewasonceaseniormonkinBangkokwhowaslearningmeditationfromAjaanLee.HewaswellreadandknewhisBuddhistdoctrine.Afterawhileofpracticingconcentration,hecomplainedtoAjaanLee,“Aswebringthemindtoconcentrationlikethis,aren’twedevelopingstatesofbecomingandbirth?”Bhavaandjatiarethewordsheused.YoumayhavenoticedaswewerechantingtheSuttaonSettingtheWheelofDhammainMotionjustnow:Thecravingthatleadstofurtherbecomingisthecravingthatleadstosufferingaswell.Theseniormonkwasreasoningfromthispoint,sayingthatweshouldbetryingtoabandon

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statesofbecomingandbirth,andyetherewearecreatingthem.AndAjaanLeesaid,“Precisely.That’swhatwe’redoing.Ifyouwanttounderstandbecomingandbirth,youhavetoconsciouslycreatethesestates.Createastateofwellbeing,createastateoffullness,getgoodatit.That’swhenyouunderstandtheprocess.Beforeyoutakethingsapart,youhavetolearnhowtoputthemtogether.”

Andthat’swhatwe’redoingrightnow,creatingastateofbecoming,astateofwellbeingorwell-becoming.Wedothisbothsothatwecangetgoodatcreatingitandsothat,inthecourseofcreatingit,wecanputthemindinagoodspotwhereitcanwatchthingsmorecarefully,moreclearly.Whenthemindiscomfortableinthepresentmoment,ateaseinthepresentmoment,itcanstayfirmlyinthepresentmomentandwatchprocessestransparentlyastheycome,astheygo.Yougetabettersenseofyourrawmaterials.

Thecreatingofastateofbecominginthemindlikethisisthekammaofyourmeditation,righthere,rightnow.Alotofpeoplebelievethatkammaisoneofthoseteachingsthat’snotparticularlyrelevanttotheirmeditationpractice.Butessentially,kammaiswhatthepracticeisallabout.Afterall,kammaiswhatyou’redoingtocreatesuffering.Changingyourkammaiswhat’sgoingtobringsufferingtoanend.TheBuddhatendstoavoidtalkingaboutmetaphysicalissues,butkammaistheonebigmetaphysicalissuehetalksaboutalot.Thenatureofaction,whatactiondoes,whenitgivesitsresults,thefactthatactionisreal,thatitgivesresultsbothimmediatelyandovertime:Thesearemetaphysicalissues.AndthereasontheBuddhafocusesontheseandnotonotherissuesisbecausethenatureofactionisimportantforunderstandingwhywesufferandhowwecanstopsuffering.There’sthekammathatleadstosuffering;there’sthekammathatleadstoitsend.

Sowe’reheretryingtounderstandwhatactionisallabout,whatactiondoes,andwhatitcreates.AndourstateofconcentrationisExhibitA,ourprimaryexampleofactionrighthere.We’recreatingastateofwellbeing.Youcan’tletgoofstatesofwellbeinguntilyoulearnhowtomakegoodones.AjaanLee’sexample,whenhewastalkingtothatseniormonk,wasofhavingachickenthatlayseggs.Someoftheeggs,hesaid,youcantakeapartandanalyze;someoftheeggsyoucaneat.Ifyoudon’thaveanythingtoeat,youdon’thavethestrengthtotakethingsapartandanalyzethem.We’refeedingonthesenseofeasethatcomesfromtheconcentrationbecausethatgivesusthestrengthtoanalyzethings.

Howdoyouanalyzethings?Youtakethingsapartintermsofwhatyou’refabricatingandoftherawmaterialswithwhichyou’refabricatingthem.

Forexample,weallknowtheteachingthatyoucreateasenseofselfoutofanyofthefiveaggregates,allofwhichareactivities.Well,youcanwatchyourselfasyoumeditate:Exactlyhowdoyoucreateasenseofmeorminearoundwhatyou’redoing?Onethingyoutendtoseeveryquicklyisthewayyoursenseofself

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getsinvolvedasyouwatchyourselfdoingthemeditationwellorpoorly.Whenthingsaren’tgoingwell,youthinkyou’reahopelessmeditator.Yougetalltiedupinknots.Whenthey’regoingwell,yougetcomplacentandthinkyou’reagreatmeditator.Eitherway,yousetyourselfupfortrouble.ButwhenyourealizethatthisistheprocessofI-makingandmy-makinginaction,youlearntoleavethingsattheleveloftherawmaterials.Youdon’thavetomakean“I”outofthem,justnoticethattherearefeelings,perceptions,fabrications.Asyouwatchthesethingsevenmorecarefully,youbegintorealizethateventheseaggregateshaveanelementoffabrication,anelementofintention,inwhatyouthoughtwastheirrawform.

AstheBuddhasays,wecreateformforthesakeofform-ness.Yoursenseoftheformofthebodyissomethingyoufashionoutofsensationssothatyoucanbreatheandmove.Youcancreateformlessstatesaswell.Thisiswhatyoulearnwhenyoumovefromthefourthjhanaintothefourformlessstates:theinfinitudeofspace,theinfinitudeofconsciousness,nothingness,andneitherperceptionnornon-perception.Yourealizethatyoudocreateasenseofformwithregardtothebodybythewayyoumovethebreatharound.Whenthebreathisvery,verystill,thatsenseofformbeginstodisintegrate,todissolveaway,andyouhavethechoiceofnotapplyingtheperceptionofformtothebody.Youbecomesensitivetothespacethatpermeatesbetweentheatomsofsensationmakingupyoursenseofthebody.Alltheplaceswhereyoufeelspaceinthebodybegintoconnectandthentheyconnectwiththespaceoutside.

It’sasifyouhaveamistofatomshere.Inordertobreathe,youappliedperceptions—i.e.,mentallabels—tothatmassofmist;youhadanimageoftheformofthebodythatallowedyoutomakeitmove.Butwhenyoudon’thavetomovethebodyaround—youdon’tevenhavetomovethebreatharound—everythinggrowsverystillandyoucandropthatsenseofformifyouwantto.Youcanchooseinsteadtofocusontheperceptionofspacepermeatingthemist.That’swhenyouexperiencetheinfinitudeofthatspace—andatthatpointyoubegintorealizethateventheperceptionofformortheexperienceofformcontainsanelementofintention.Youthenbegintoseethisprocessinrelationtotheformlessrealmsaswell:Whenyoudroptheperceptionofspace,you’releftwithaperceptionof“knowing.”That’showyoumovefromasenseoftheinfinitudeofspacetotheinfinitudeofconsciousness.Theseexperiencescanbewilled,andthefactthatthey’resosubtleallowsthewillingtobetransparent.

Whatyou’redoingistotakeyourexperienceapart,layerbylayer,seeingwherethedifferentlevelsofintentiongetinvolvedandlearninghowtodropthem.Asyouprogressivelydoawaywiththeselayersofintention,yougetdowntowhattheBuddhacallsknowledgeofthingsastheyhavecometobe.Ashesaid,onlywhenhehadgainedknowledgeofthingsastheyhavecometobe—in

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termsofthefournobletruths,andthethreelevelsofknowledgeabouteachtruth—didheclaimfullAwakening.That’sthekindofknowledgewe’reworkingourwaydownto.Andtheonlywayyoucangetdowntothatlevelofunintended,unshaped,unfabricatedexperience,gettingdowntotheabsolutelyrawestoftherawmaterialsofthepresentmoment,isfirstbyconsciouslyputtingthemtogetherintosomething.Otherwise,youmissalotofsubtleties.

Sometimesyouhearpeoplesay:“Trytositwiththingssimplyastheyare,rightfromtheverybeginningofthemeditation,andyoucangetintoastateofequanimityorpuremindfulness.Andthenyourealizethatthatequanimityisunfabricated.Equanimityandmindfulness:That’sit,that’stheunfabricated.”Butthat’snotthecaseatall.Equanimityandmindfulness,whenthey’repure,constitutethefourthjhana,nottheunfabricated.There’sanelementoffabricationinmindfulness;there’sevenanelementoffabricationinequanimity.Butunlessyoulearnconsciouslyhowtofabricatemindfulnessandequanimityforlongperiodsoftimeandthenhowtoobservethem,youwon’tnoticethis.Thisiswhyyouhavetobuildupthesestatesofconcentrationbeforeyoucanstarttakingthemapart.

There’sasuttawheretheBuddhatalksabouttheissueofthirstingforbecoming,thirstingfornon-becoming,andseeingthingsastheyhavecometobe.Hestartsoutwithtwoextremes:Therearepeoplewhojustlovebecomingthis,becomingthat,creatingstatesofbeingasmuchastheycan;andthereareotherpeoplewhowanttodestroystatesofbeing.They’vegottensickofwhatthey’vedoneintermsofcreatingtheirworldandtheirexperiences,andtheyjustwanttodestroythewholething.TheBuddhasaysthatneitherextremeisproper.Increatingthings,youjustcreatemoresuffering.Thatpointisobvious.Butindestroyingthesethings,youcreateadifferentkindofstateofbecoming,theprocessofsearchingfornon-becoming.That,hesays,simplyleadstomorebecoming.Youtakeontheidentityofthedestroyer,theannihilator.Thetrickistoseesimplywhathascometobe,i.e.,toseetherawmaterialsyou’vebeenshapingintothepresentsimplyasthat—asrawmaterials—andthenlearntodevelopdispassionforthem.

It’sasifyou’vebeenbuildinghouseswithwhatyouthoughtwerebricks.Butifyoulookcarefullyatthebricks,yourealizethatthey’reactuallyfrozenmeat.Ofcourseanyhousebuiltoutoffrozenmeat,asitgetsexposedtotheheat,isgoingtoturnintoabigpileofrottingflesh.Whenyourealizethat,youdevelopdispassionfortheactivityofbuildinghouses;youdevelopdispassionfortherawmaterials.That’swhenyouletgo.Youdon’thavetodestroythehouses.Theydisintegrateontheirown.Theissuehereislearningtoseetherawmaterialssimplyastheyare,assomethingthat’scomeintobeingthroughyourpastkamma.Andnomatterhowskillfulyouareatbuildinganelaboratehousewith

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lotsofgingerbreadandbalconiesandwhatever,it’sstillfrozenmeatandit’sgoingtothaw.

Sowhenyoudevelopdispassionforwhat’scometobe,youfindtruefreedom.Youstopthisprocessoffabricating,building,creatingstatesofbeing.Youdon’thavetodestroythestatesofbeing.Simplythefactthatyou’vestoppedcreatingthem,stoppedclingingtothem,letsthemfallawayontheirown.Andyourdispassionmeansthatyouwon’treplacethemwithnewones.

It’sasubtleskill,whichmeansthatyoucan’tgostraighttothelettinggo.Firstyou’vegottolearnhowtobuildproperly.Onlythencanyouseethesubtletiesoftheintentionsinthemindand,atthesametime,getafeltsenseforyourrawmaterials.Otherwiseyouholdtotheintentionofbeingequanimous,andthinkthatthat’sit.Ortotheintentionofbeingtotallypassive,nonreactive,andthinkthatthat’sit—withoutseeingthatthat,too,isanintention;that,too,hasanelementofwillthatkeepsitgoing.

Sotrytobeasskillfulasyoucaninstayingwiththebreath,increatingasenseofwellbeingthroughthebreathing,becauseitteachesyoualotofimportantlessonsabouttheelementofkamma,theelementofwillandfabricationthatgoesintothepresentmoment.Itteachesyouabouttherawmaterialsandthemanylevelsofintentiontherewithinthem.Youtaketheserawmaterialsandturnthemintoatransparentstatethatallowsyoutowatchtheseprocessesinaction,sothatsomedayyou,too,canreachthatpointwhere,afterputtingthingstogether,youcantakethemapart,seethingssimplyastheycomeintobeing,developdispassionforthem,anddropthem.Thatwayyoucantestforyourself:WhentheBuddhasaidthatthereisanunfabricated,iswhathesaidreallytrue?

Itmayseemlikewe’regoingintheoppositedirectionaswefabricateconcentrationhere,buttheonlywayyou’regoingtoseewhat’sunfabricatedisifyou’retotallysensitivetoeveryleveloffabricationpossible.Soalthoughwe’recreatingastateofbecomingherewiththebreath—astateofwellbeing,astateofrapture,ease,unificationofmind—asAjaanLeesays,you’regoingtoneedtoeatsomeoftheseeggs.Youcan’ttakethemallapart;youcan’tdestroyallofthem.You’vegottoeatsomeoftheminordertokeepgoing.Sofeedyourselfwell.

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BeyondNatureAugust8,2007

It’sgoodtocomebacktoaplacelikethiswhereyoucanhearthecricketschirpingintheevening,thesoundofthedovesinthelateafternoon.There’ssomethinginthebodyandthemindthatrespondstobeingoutinnaturelikethis.Themindgetsthechancetosettledown,toputasidealotofitscares.Andforthoseofyouwho’vebeenlivinginthecity,cutofffromnature,there’softenthethoughtthatifonlyyoucouldgetbacktonatureandstaythere,thatwouldsolveallyourproblems.Butgoaskpeoplewholiveinnatureallthetime,andtheycantellyoualonglistofproblemstheystillsufferfrom,livingoutinnature.

Thinkabouthumanhistoryasawhole.Thetimeswhenpeoplegetreallyromanticaboutnaturearethetimeswhentheydon’thavetoliveinit.Theideaofromanticizingwildernessdidn’tcomeintoforceinAmericauntilthefrontierhadbeenclosed,andnaturehadbeentamedtosomeextent—totheextentthathumanbeingscantamenature.It’simportanttokeepthisinmindaswepractice.Comingoutheredoesn’tsolveallyourproblems.Whatitdoesisthatitgivesyouaplacetopractice,soyoucanlookdeeperintowheretherealproblemsare.

WhentheBuddhatalkedabouthowconditionscausesuffering,hewasn’ttalkingjustaboutyoursocialconditioning.Hewastalkingaboutconditionsofnature.Thatchantwehadjustnow—“theworldissweptaway”—doesn’treferjusttothehumansocialworldoryourpsychologicalworld.Italsoreferstotheworldasawhole.Everythinginnatureismarkedwithinconstancy,stress,thingsthatliebeyondyourcontrol.Thisappliesnotonlytohumanbeingsbutalsotoanimalsofeverykind.

Yousometimeshearpeopleromanticizingthementallifeofanimals,thattheydon’tsufferbecausetheydon’thaveasenseofself.That’snotthecase.Animalsoftensuffermorethanwedo.Theyliveinconstantfear,withnorealunderstandingofwhat’sgoingonaroundthem.Alltheyknowisthatthey’rehungryallthetime,yettheneedtogooutandsearchforfoodforcesthemtoplacethemselvesindanger.

Andyoucanreadthewritingsoftheforestmonks:Theycertainlydon’tromanticizenature.EvenAjaanLee,whenhetalksabouttheadvantagesoflivingintheforestandthelessonsyoulearnthere,doesn’ttalkabouthowniceitisto

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getbackandbeonewithnature.Hisfocusismoreonhownatureisadangerousplacewhereyouhavetolearntobeheedfulallthetime.

Wedon’tsufferonlybecauseofoursocialconditioning.Wesufferbecauseweliveinaworldofinter-eating,wherebeingsareconstantlyfeedingononeanother.Wehavethisinnerdesire,thisinnerneedtosurvive,tofeed.Tocreate,tokeeptheseworldsthattheycallbhava—ouremotionalworlds,ourmentalworlds,andthephysicalworldwelivein—tokeepourexperienceoftheseworldsgoing,tosurvive,requiresthatwefeedononeanother,emotionally,mentally,physically.Andthere’ssufferingnotonlyinbeingeaten,butalsoinhavingtoeat.

SotheconditionstheBuddha’stalkingaboutarenotjustsocialconditions.Wedon’tsufferonlybecausewe’reneuroticaboutourcravings.Cravinginitselfisacauseofsuffering.It’salsothecauseofcontinuedbeingandbecoming.Thisishownaturekeepsgoing:Animalscrave.Peoplecrave.Thisishowwekeepgoing,thisishowwesurvive,thisishowwedie,howwegetreborn.

Sothewaysofnaturearenotanidealtowhichwe’retryingtoreturn.Theyexemplifytheproblem,whichisthataslongasyouhavetofeed,there’sgoingtobesuffering.Aslongasyourhappinessdependsonconditionsofanykind,there’sgoingtobesufferingandstress.Theadvantageofcomingtoaplacelikethisisthatyougettolookdeepinsidethemindtoseewherethewellspringsofthesecravingscomefrom,thisprocessoffabricationthatliesdeepwithinthemind.

Aswemeditate,we’retryingtostudyfabricationasweexperienceit.Thisistheconditioningprocessinthemindandinthebody.Thebasicfabricationintermsofthebodyisthebreath.Andasforthemind,therearetwotypesoffabrication:verbalandmental.Verbalfabricationisdirectedthoughtandevaluation.Thesearetheprocesseswithwhichyouputsentencestogetherinthemind.Youfocusonatopicandthenyoumakecommentsaboutit.Thatconditionsthemind.Thenthere’spurelymentalfabrication,whichisfeelingandperception,“perception”heremeaningthelabelsyouapplytothings,while“feeling”meansthedifferentfeeling-tonesofpleasure,pain,andneitherpleasurenorpain.

Normally,thewayweputthesethingstogethercausesstressandsuffering.Ifyoudothiswithignorance,yousuffer.Ifyoucanlearnhowtodoitwithknowledge,youcanturntheseprocessesoffabricationintothepath.Thisdoesn’tmeanthatwhenyou’reonthepathyoudon’tsuffer.It’ssimplyadifferenttypeofsuffering.It’sasufferingthatleadstotheendofsuffering,thekammathatleadstotheendofkamma.There’sstillgoingtobeasubtlelevelofsufferinginthebreathevenwhenyou’reconcentratedonit.Thebreathcangetverysubtleandverypleasant,evenrapturous,butthere’sstillanelementofstressthere.Butfor

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thetimebeing,you’regoingtousethatasapath.Infact,youputallthreetypesoffabricationtogethertogetthemindinto

concentration.Youthinkaboutthebreath—that’sdirectedthought—andyouevaluatethebreath.Youexploretoseewhichwaysofperceivingthebreathhelpintheprocessofmakingitfeelmorecomfortable,soyou’vegotperceptionandfeelingthereaswell.

Inthiswayyou’retakingtheprocessoffabricationandturningitintoapathtotheendoffabrication.Asyoudothis,youbegintoseehowmuchyourintentionsreallydoshapethesethings.TheBuddha’spictureofyourexperienceisnotthatyou’resimplyapassiveobserverofthings,commentingonthem.Inotherwords,it’snotlikewatchingaTVshow.TheTVshowisagiven,andyousimplylikeitordislikeitoryou’reneutralaboutit.That’sall.Butthat’snottheBuddha’spictureofexperience.Hesaysthatyou’reactivelyengagedinshapingyourexperienceallthetime.Infact,theextenttowhichyourintentionsareshapingyourexperiencegoesalotdeeperandisalotmoreradicalthanyoumightimagine.ThisisoneoftheinsightsofAwakening:howmuchyourpresentintentionsareneededforyoutoexperienceeventhepresentmoment.AstheBuddhapointsout,alloftheaggregates—form,feeling,perception,fabrication,andconsciousness—haveanelementofintentioninthem.

Therearelotsofdifferentpotentialsfromyourpastkammathatyoucanfocusoninanygivenmoment.Yourchoiceofwhattofocusonisgoingtodeterminewhatyouexperience.Forinstance,therearepotentialsfordifferentkindsoffeelings.Thereareplacesinthebodythat,ifyoufocusedonthem,couldgetyoureallytiedupinanguishorpain.Youcouldtakethegermsofapainandbuildthemintosomethingreallyoverwhelming.Thereareotherplacesinthebodywherethere’sapotentialforpleasure.Ifyoulearnhowtofocusthere,youcandevelopastrongsenseofrefreshment,rapture,wellbeing.Thenyoucanletthatpleasureandrefreshmentpermeateandfillthebodyinthesamewaythatthecoolwaterinaspringcomingfromthebottomofalakecanfillthewholelakewithitscoolness.

Soyouhavethechoiceofwhatyou’regoingtofocusonnow—whichsensationsinthebodyhelpcreateasenseofwellbeing,whichonescouldcreateasenseofdis-ease,whatyou’regoingtothinkabout,whatyou’regoingtofocuson.Thosearechoicesyoumakeallthetime.Youtakethesepotentialsandturnthemintoanactualexperience.Whenyourealizehowyoudothis,youcanlearnhowtomakeyourchoicesmoreskillfully.

Thisistheadvantageofcomingoutintoarelativelynaturalplacelikethis.It’snottotallynatural.Ifweturnedoffthewater,theavocadotreeswoulddieandthechaparralwouldtakeover.Therewouldn’tbeanyshadeduringtheday.Soevenhereintheorchardit’snottotallynatural.Butatleastthere’senough

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peaceandquietforyoutolookintothemindandseethatthesourceoftroubleisnotyoursocialconditioningasmuchasit’sjusttheplainoldfactofconditioningorfabrication—thisprocessofbecoming,whichisfedbycraving.Whenyouhearthosecricketscricketingoutthere,they’renotdoingitintotalpleasureandjoy.They’rehungry.Whenyouwatchtheanimalsaroundintheorchard,youseethatthey’rehungry.Theyhavetobewaryastheyventureoutforfood.

Asameditator,youhavetobewaryaswell.Evenwhenyoucreategoodstatesofconcentration,that’sstillatypeofbecoming.Itstilldependsoncausesandconditions.Atleastitputsthemindinapositionwhereitcanobservetheprocessofbecominganddigdeeper,towatchtheconditioning,toseehowithappens—andultimatelytodigdowntoanareawherethere’snoconditioninganymore,whichissomethingthatstandsoutsideofnatureasweknowit.

It’snotthecasethattheconditionedcomesfromtheunconditioned.ThewaytheBuddhaexplainedcausalityisthatcausesandeffectsinfluenceeachother.Aneffectturnsaroundandhasaninfluenceonitscause.Sothere’snoprimemoverorfirstcauseorgroundofbeingintheBuddha’steachingsatall,foreverycausecangetshapedbyitseffects.AndifanybodyhadbeenqualifiedtotalkaboutBuddhanature,theBuddhawouldhavebeentheone.ButhenevertalkedaboutBuddhanatureatall,neversaidthatBuddhanaturewasthegroundofbeing.Hesimplynotedthattherearecausesandconditionsthataffectoneanother.

Soifsomethingisgoingtobeunconditioned,ithastolieoutsideofthecausalprocessentirely—somethingthat’salreadythere,butaslongasyou’reentangledinfabricationyou’renotgoingtoseeit.Theonlywayyoucanseeitisifyouturnthefabricationinthedirectionofthepath,sothatthewayyoubreathe,thewayyouthink,andthewayyoufeelandperceivethingsisconditionednotbyignorance,butbyknowledge,byawareness—inparticular,awarenessofwhichactivitiescausestressandwhichactivitiesdon’t.Thatkindofawarenessyoudevelopgradually.It’saskillyouworkonasyougetmoreandmoresensitivebothtotheprocessoffabricationandtothestressthatitcausesevenatverysubtlelevels.Ultimately,youbringthemindtothepointwhereyourealizethatnomatterwhichdirectionyoufabricate,whichdirectionyouintend,there’sgoingtobestress.Ifyourdiscernmentissharp,youdropallintentionatthatpoint.That’swhenthemindopensuptothisotherdimension,whichistotallyseparate.

Soit’snotthecasethatwe’rereturningtoaplacewe’vecomefrom.Afterall,astheBuddhapointsout,evenlittlebabieshavetheirgreed,anger,anddelusion.It’sjustthattheirfacultiesandbodiesaren’tstrongenoughtoactonthosedefilementsverypowerfully.Buttheysufferpowerfully:Youcanseethatveryclearly.Assoonasachildcomesoutofthewomb,itcries.Alotofthechild’s

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earlylifeisspentincryingbecauseithasallsortsofdesiresandyetcan’tfulfillthem.Ithasallsortsofpainsbutdoesn’tknowwhattodoaboutthem.Sowe’renottryingtoreturntothatstateortoastateofnaturelikeananimal.We’retryingtofindsomethingthatgoesbeyondnatureasweknowit.Afterall,ifweweresimplyreturningtoastatewherewewerebefore,what’stopreventusfromcomingbackoutofthatstateagain?Ifwecouldforgetourtruewonderfulnature,wasitreallyallthatwonderfulortrue?Andwhatwouldpreventusfromforgettingitagain?

Soinsteadofreturningtosomethingold,welookatthisprocessoffabricationthat’sgoingonallthetimetoseeifwecanlearnsomethingnewaboutit.Learnhowtounderstandit,learnhowtotakeitapart,useitasapath.Learnhow,onceit’stakenyouasfarasitcantakeyou,youcanletitgo.That,astheBuddhasaid,allowsustoseesomethingwe’veneverseenbefore:toattaintheasyetunattained,torealizetheasyetunrealized.Inotherwords,we’reheadingintototallynewterritory.

Keepthatinmindasyoupractice.Youcancreatewonderfulluminousstatesinthemind,butrememberthatthose,too,arefabricated.Nomatterwhatcomesupinthepractice,alwayslearnhowtofamiliarizeyourselfwithit.Andthenlearntolookforwherethere’sstillalevelofinconstancyandstressinhere—becausethatperceptionofstressandinconstancywillbeyourwayout.

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Glossary

Ajaan(Thai):Teacher;mentor.

Arahant:Apersonwhohasabandonedalltenofthefettersthatbindthemindtothecycleofrebirth,whoseheartisfreeofmentaldefilement,andisthusnotdestinedforfuturerebirth.AnepithetfortheBuddhaandthehighestlevelofhisNobleDisciples.Sanskritform:arhat.

Brahma-vihara:Sublimeattitudeofunlimitedgoodwill,compassion,empatheticjoy,orequanimity.

Buddho:Ameditationwordmeaning“awake.”

Dhamma:(1)Event;action.(2)Aphenomenoninandofitself.(3)Mentalquality.(4)Doctrine,teaching.(5)Nibbana(althoughtherearepassagesinthePaliCanondescribingnibbanaastheabandoningofalldhammas).Sanskritform:dharma.

Dhammapada:AcollectionofshortversesattributedtotheBuddha.

DighaNikaya:TheLongCollection,thefirstsectionofdiscoursesinthePaliCanon.

Jhana:Mentalabsorption.Astateofstrongconcentrationfocusedonasinglesensationormentalnotion.Sanskritform:dhyana.

Kamma:Intentionalact.Sanskritform:karma.

Kathina:AgiftofclothandotherrequisitesmadetothemonksattheendoftheRainsRetreat.

Khandha:Aggregate;heap;pile.Theaggregatesarethebasicbuildingblocksofdescribableexperience,aswellasthebuildingblocksfromwhichone’ssenseof“self”isconstructed.Therearefiveinall:physicalform,feeling,perception,thought-fabrications,andconsciousness.Sanskritform:skandha.

LuangPu(Thai):VenerableGrandfather.Atermofrespectforaveryseniorandelderlymonk.

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Metta:Goodwill;benevolence.Seebrahma-vihara.

Nibbana:Literally,the“unbinding”ofthemindfrompassion,aversion,anddelusion,andfromtheentireroundofdeathandrebirth.Asthistermalsodenotestheextinguishingofafire,itcarriesconnotationsofstilling,cooling,andpeace.Sanskritform:nirvana.

Pali:ThenameoftheearliestextantcanonoftheBuddha’steachingsand,byextension,ofthelanguageinwhichitwascomposed.

Samvega:Asenseofdismay,terror,orurgency.

Sankhara:Fabrication;fashioning.Theforcesandfactorsthatfashionthings,theprocessoffashioning,andthefashionedthingsthatresult;allthingsconditioned,compounded,orconcoctedbynature,whetheronthephysicalorthementallevel.Insomecontextsthiswordisusedasablankettermforallfivekhandhas.Asthefourthkhandha,itrefersspecificallytothefashioningorformingofurges,thoughts,etc.,withinthemind.

Sutta:Discourse.Sanskritform:sutra.

SuttaNipata:AcollectionoflongerpoemsattributedtotheBuddha.

Vinaya:Themonasticdiscipline.

Vipassana:Insight.

Wat(Thai):Monastery.

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TableofContents

Titlepage 2Copyright 3Introduction 4TheBuddha’sShoulds 5OneThingClearThrough 10BefriendingtheBreath 14AMagicSetofTools 19APrivateMatter 23OnePoint,TwoPoints,ManyPoints 28TheStairwayUp 33Conceit 37ASenseofAdventure 40OnthePathoftheBreath 43APostbytheOcean 50TheBuddhaDidn’tPlayGotcha 54SeeingwiththeBody 58Oneness 61WalkingMeditation:StillnessinMotion 66TheSkillofRestraint 72GuardianMeditations 77CleanlinessisNexttoMindfulness 84ASenseofEntitlement 88RightLivelihood 91FactionsintheMind 95AWarrior’sStronghold 99HowtoBeAlone 104

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LovefortheDhamma 109UniversalTruths 113StupidaboutPleasure 117TheTastevs.theReality 121LevelsofAddiction 125AntidotesforClinging 129FearofDeath 134TheRaftofConcepts 139Kamma&Rebirth 145TheHumanCondition 150ThePathHasaGoal 154NotWhatYouAre,WhatYouDo 158TheRegularityoftheDhamma 163ThePathofMistakes 167ExperimentalIntelligence 172ThreePerceptions 177Disenchantment 182Becoming 186BeyondNature 191Glossary 196

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