TheFiveFaculties

PUTTINGWISDOM

INCHARGEOFTHEMIND

ṬhānissaroBhikkhu(GeoffreyDeGraff)

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“Thefacultyofconviction,thefacultyofpersistence,thefacultyofmindfulness,thefacultyofconcentration,thefacultyofdiscernment:Whenadiscipleofthenobleonesdiscerns,astheyhavecometobe,theorigination,thepassingaway,theallure,thedrawbacks,andtheescapefromthesefivefaculties,heiscalledadiscipleofthenobleoneswhohasattainedthestream—neveragaindestinedforthelowerrealms,certain,

headedforself-awakening.…“When—havingdiscerned,astheyhavecometobe,theorigination,thepassingaway,theallure,thedrawbacks,andtheescapefromthesefive

faculties—amonkisreleasedfromlackofclinging/sustenance,heiscalledanarahantwhoseeffluentsareended,whohasreachedfulfillment,donethetask,laiddowntheburden,attainedthetruegoal,laidtowastethefetterofbecoming,andwhoisreleasedthroughrightgnosis.”—SN

48:3–4

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copyr ight 2017 ṭhānissaro bhikkhu

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PrefaceInMayofthisyear,membersofLeRefuge,aBuddhistgrouplocatednear

Marseilles,invitedmetoleadannine-dayretreatonthetopicofthefivefaculties(indrīya):conviction,persistence,mindfulness,concentration,anddiscernment.TheseareasetofqualitiesthattheBuddhanumberedamonghismostimportantteachings.Whenputinchargeofthemind,theyleadallthewaytoawakening.Takentogether,theydealprimarilywiththepracticeofmeditation,whichmakesthemagoodframeworkforameditationretreat.However,thefirstfaculty—conviction—focusesonquestionsofselfandworld:whatkindsofhappinessyoubelieveyouarecapableofattaining,alongwithwhatkindofhappinessyoubelievecanbefoundintheworld.ThismeansthatthefivefacultiesalsoprovideanexcellentframeworkforcoveringtheentirepracticeoftheBuddha’steachings,bothonretreatandintheworldatlarge.

Thetalksoftheretreatwerepresentedintwoseries:aseriesofeveningtalksonthefivefaculties,andaseriesofmorningtalksonpracticalissuesarisinginmeditation,treatingtheminlightofthefivefaculties.Everyafternoon,therewasaperiodforquestionsandanswersconcerningissuesarisingfromthetalksandfromtheretreatants’experiencesinmeditation.

ThepresentbookisbasedonbothseriesoftalksalongwithsomeofthequestionsandanswerstakenfromtheQ&Aperiods,presentedchronologically.Inafewcases,questionshavebeentakenoutoforderandplacedimmediatelyafterthetalkstowhichtheyseemmostclearlyrelated.Thetalks,questions,andanswershavebeeneditedandexpandedsoastomaketheircoverageofthemaintopicsoftheretreatmorecompletethanIwasabletomanageonthespot.

Thetalksdrawonsuttas,ordiscourses,fromthePāliCanonandonthewritingsandtalksoftheajaans,orteachers,oftheThaiforesttradition,inwhichIwastrained.ForpeopleunfamiliarwiththeCanon,Ihaveaddedpassagesfromthediscoursesatthebackofthebooktofleshoutsomeofthepointsmadeinthetalks.ThesearefollowedbyaglossaryofPāliterms.

ForpeopleunfamiliarwiththeThaiforesttradition,youshouldknowthatitisameditationtraditionfoundedinthelatenineteenthandearlytwentiethcenturybyAjaanSaoKantasīloandAjaanMunBhūridatto.TheajaansmentionedinthetalkstrainedunderAjaanMun.Ofthese,AjaanFuangJotikoandAjaanSuwatSuvacoweremyteachers.AjaanFuang,althoughhespentsometimetrainingdirectlyunderAjaan

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Mun,spentmoretimetrainingunderoneofAjaanMun’sstudents,AjaanLeeDhammadharo.

Manypeoplehavehelpedwiththepreparationofthisbook.Inparticular,IwouldliketothankthepeopleofLeRefugewhomadetheretreatpossible;myinterpreter,KhamaṇoBhikkhu(ThanLionel);andPhilippeandWatthaniCortey-Dumont,whohostedmyentirestayinFrance.HereatMetta,themonksatthemonasteryhelpedinpreparingthemanuscript,asdidAddieOnsanit,NathanielOsgood,andIsabellaTrauttmansdorff.Anymistakesinthebook,ofcourse,aremyownresponsibility.

ṬhānissaroBhikkhu(GeoffreyDeGraff)

M e t t a F o r e s t M o n a s t e r yO c t o b e r , 2 0 1 7

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Abbreviations

AN AṅguttaraNikāyaDN DīghaNikāyaMN MajjhimaNikāyaSN SaṁyuttaNikāya

ReferencestoDNandMNaretodiscourse(sutta);thosetoANandSNaretosection(nipāta,saṁyutta)anddiscourse.NumberingforANandSNfollowstheThaiEditionofthePāliCanon.

AlltranslationsfromthesetextsarebytheauthorandarebasedontheRoyalThaiEditionofthePāliCanon(Bangkok:MahāmakutRājavidyālaya,1982).

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DAYONE : EVENING

IntroductionApril22,2017

Goodeveningandwelcometoourretreat.It’salwaysapleasuretobeheremeditatingtogetherwithyou.Ihopetheretreatisbeneficialforeveryone.

Thethemeoftheretreatwillbethefivefaculties:conviction,persistence,mindfulness,concentration,anddiscernment.TheBuddhataughtthesequalitiesasamongthemostimportantforattainingawakening.Notonlythat,healsonoticedinhisownpracticethattheywouldleadtosuccessinwhateverhewouldputhismindto.Sothey’requalitiesusefulinanyattempttodoanythingofimportanceinyourlife.Theirprimaryfocusisonthepracticeofmeditation,butthefirstfaculty,conviction,dealswithhowyouviewtheworldandhowyoulivewithintheworld.Forthatreason,it’sanaidintrainingyourmindinalltheaspectsofthepracticethatsurroundmeditation.

Thefivefacultiesarelistedintheorderinwhichtheyordinarilydevelop.Youbeginwithconvictionbecauseconvictiondealswithyourviewsaboutwhat’spossibleintermsofyourselfandofyourworld.Intermsoftheworld,you’reconvincedaboutwhatispossibleanddesirabletostrivefor.Intermsofyourself,convictiondealswithwhatyoubelieveyouarecapableofdoing.IntheBuddha’steachings,we’relookingforahappinessthatgoesbeyondanythingwe’veknownbefore,andsoit’simportanttohaveasenseoftheworldthatallowsforthathappiness,andasenseofyourselfascapableoffindingit.Becausethishappinessisbeyondtheordinary,youcan’tknowwhetherit’spossibleuntilyou’vereachedit,whichmeansthatthebeliefsthathelpyoureachithavetorankasamatterofconviction,andnotoftrueknowledge.Theybecomeknowledgeonlywhenthey’veproducedthedesiredresults.

Buildingonconviction,youthenputforththepersistentefforttodevelopwithinyourselfwhatever’sgoingtobeskillfulonthepathandtoabandonanythingunskillfulthatwillgetinthewayofthepath.

Mindfulnessiswhatrememberswhat’sskillfulandwhat’snotskillful.Italsorememberswhattodowithskillfulqualitiesandunskillfulqualitieswhentheyarepresentinthemind—andhowtodevelopskillfulqualitieswhentheyaren’t.

Concentrationbuildsonpersistenceandmindfulnessinthat,whenskillful

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qualitiesarefullydeveloped,theyleadthemindtoastateofstillnessandpeace,togetherwithasenseofdeepinnerwell-being.Thestillnessthenallowsyoutodetectthingsinthemindthatyoucan’tnoticewhenit’srunningaround.Thesenseofwell-beinggivesyouthestrengthneededtonourishthemindinordertokeeponthepath.

Supportedandnourishedinthisway,discernmentthencheckstheresultsofwhatyou’redoingtoseehowtheycanbeimproved.Inthisway,itthenfeedsbackintotheotherqualitiesaswell,strengtheningyourconviction,persistence,mindfulness,andconcentration.IntheBuddha’simage,thefirstfourqualitiesareliketheraftersyouputuptosupportaroof,whilediscernmentistheridgepolethatconnectsthemallandmakesthemfirm.Theridgepolereliesontheraftersbutitalsotiesthemtogethersothatthey’resolidandtight.

Thesefivequalitiesarealsocalledstrengths.Thedifferencebetween“faculty”and“strength”liesintheintensity.ThePāliwordforfaculty,indrīya,isrelatedtoIndra,thekingofthegods.Whensomethingisafacultyinthemind,it’sincharge.Youcanthinkofthemindasbeinglikeacommittee.Astrengthisastrongmemberofthecommittee,whereasafacultyissomeonewhohastakenoverthecommitteeandrunsit.

Whenyouthinkofthemindasacommittee,it’simportanttorealizethateachmemberofthecommitteeconsistsofwhattheBuddhacallsabhava,orbecoming.Abecomingisanidentitythatyoutakeoninaparticularworldofexperience.Thiscanrefertoyouridentityasahumanbeinginthephysicalworldaroundus,ortotheidentitiesyouassumewithinthethought-worldsofyourmind.Infact,oneoftheBuddha’sdiscoverieswasthattheidentitiesyouassumeinyourthought-worldswillhaveanimpactontheidentitiesandworldsyouassumeafterdeath.

Boththeidentityandyoursenseoftheworlddependonadesire.Forexample,ifyouwanttohavesomelavenderhoney,theworldthat’srelevanttoyourdesirecentersontheplacewherelavenderhoneyisavailablerightnow.Fromthereitspreadstocoverwhateverisconducivetoyourgettingthehoney,aswellaswhatever’sgettinginthewayofyourgoingthere.Atthemoment,themonkssittinginfrontofyouareanobstaclebecauseyou’renotgoingtogetoutofhereuntilI’vefinishedtalking.Sowe’rearelevantpartofthatworld.Yoursenseofidentityinthatworldiscomposedlargelyoftwothings:yourselfastheconsumerofthehoney,andyourselfastheproducerorproviderofthehoney.Yourselfasconsumercentersonyourstomachandyourtongue.Yourselfasprovidercentersonwhateverabilitiesyouhavethatwillgetthehoney:yourbodyand,ifthere’snolavenderhoneyhereinthemonasterykitchen,yourcarandyourwallet.

Otherbecomingswilltakeotherpartsofyouandmakethemimportant.Suppose,forinstance,thatyouwanttowinanargument.Yourstomachatthatpointisnotimportant.Yourbrainbecomesmorecentralintermsofwhatyou’re

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identifyingwith.Andyoursenseoftheworldwillfocus,notonthelavenderhoneystore,butonthepeopleyou’rearguingwithandthetopicyouchoosetoargueabout.

Thebasicprincipleineverybecoming,though,isthatyourdesireshapesbothyouandtheworldyouexperience.

Inadditiontodesire,theBuddhasaw—inthesecondknowledgehegainedonthenightofhisawakening—thatbecomingisalsoshapedbytwootherfactors:yourviews,whichtheBuddhaequatedwiththewayyoupayattentiontotheworld;andyouractions,whichheequatedwithyourintentions.Yourviewsarebasicallyvaluejudgmentsastowhat’sworthwhileandwhat’sagoodwaytoattainit.Thesetheninfluencehowyouact,throughthewayyouformulateintentionsbasedontheseviewsandactonthem.

Inactingontheseintentions,wealsochangeourselvesandtheworldinwhichweinhabit,bothrightnowandonintothefuture.Thismeansthatweandourworldareprocesses.Sometimestheseprocessesachievetheresultswewant;sometimestheydon’t.Inotherwords,althoughtheworldischangeable,it’snottotallymalleable.Andthereasonwesufferisbecausewedon’tunderstandthepatternsbywhichprocessesactuallywork.

Forexample,supposeyou’readdictedtoalcohol.Youwanttohavethepleasurethatcomesfromthealcoholbutyoudon’twantthebadeffectsthatcomefrombeingalcoholic.Sometimesyoucanconnectcauseandeffectinyourmindandlearnfromthatfact,whichhelpsinovercomingyouraddiction,butsometimesyoudon’t—whichmeansyoukeepgoingback.

Now,theprocessesofbecomingalwaysentailsufferingandstress.Unskillfulbecomingscreateblatantstress,butevenskillfulbecomingscreatestressonamoresubtlelevel.Thismeansthatyourabilitytogainawakeningandtoputanendtosufferingwillmeangoingbeyondbecomingaltogether:goingbeyondyoursenseofyourselfandyoursenseoftheworld.However,togetthere,youhavetocreategoodstatesofbecoming.Why?Becausethepathrequiresdeveloping,notjustlettinggo.Weneedanenvironmentthat’sconducivetopractice,alongwithasetofqualitiesinourthoughts,words,anddeedsthatleadtoawakening.Thisrequiresthatwealsodevelopasenseofourselvesascapableofshapingourselvesandtheworldintherightdirection,alongwithawayofnourishingourselvesonthepath.

Todevelopallthesethingsrequiresdesire,thedesirearoundwhichyoubuildaworldinwhichawakeningispossibleandasenseofselfthat’sconducivetoachievingawakening.Becausewewantahappinessthatgoesbeyondtheordinary,itrequiresthatwedevelopskillsthatgobeyondtheordinaryaswell.Theseskillsconsistofthefivefacultieswhich,becausetheyarebasedondesire,areformsofbecoming.They’respecialformsofbecoming,though,inthat—inthecourseofdevelopingtheseskills—theyenableyoutounderstandwhattheprocessof

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becomingisandhowitworks.Theyalsoteachyouhowtotaketheprocessesofbecomingapart,sothatyoucangetpastunskillfulbecomingsandthen,whenthetimeisripe,gobeyondallbecomingsaltogether.

Thereasonweneedtoputthefacultiesinchargeofthemindisbecause,whenyoumakeupyourmindtopractice,youfindthattheentiremindisnotinfullagreement.Someofthemembersofthecommitteearewaitingtosabotageyourpracticesothatthey’llbefreetopursueotherdesires.Sothequestionis:Who’sinchargehere?Yourmoods?Howcanyoutrustthem?Theygetyoutodothingsandthentheydisappear.They’relikepeoplewhogetyoutobreakthelawbutthen,whenthepolicecometocatchyou,theyrunaway.Ifyouidentifywiththesemoods,youcan’teventrustyourself,muchlessanyoneelse.

Ifyoulookoutsideforsomeonetotrust,intermsofthebeliefsyouabsorbfromotherpeople,whomdoyoutrusttobeinchargeofdefiningyourworld?Themedia?Theeducationsystem?TheInternet?Whatdotheyknowabouthowtogobeyondaging,illness,anddeath?

Thisweekwe’regoingtobelookinginsteadattheBuddhaassomeoneyoucantrust—someonewhosaysthatthereisawaytogobeyondaging,illness,anddeath,andwhoshowsyouhowtodoit.Inparticular,hegivesyouadviceonhowtodevelopthefivestrengthsofconviction,persistence,mindfulness,concentration,anddiscernmentsothatyouputyourwisdominchargeofdefiningwhoyouareandthewayyouinterprettheworldinwhichyoulive.Whenthesefivestrengthsreachthepointwheretheydominatethemind—inotherwords,whentheybecomefaculties—thenyoucantrustyourselftoactinyourownbestinterest.

Inadditiontobuildingondesire,thesefivefacultiesalsodealdirectlywiththeothertwoelementsthatgointobecoming:yourviewsandthewayyoupayattentionontheonehand,andyouractionsandintentionsontheother.Twoofthefaculties,convictionanddiscernment,relateprimarilytoyourviewsandtoactsofattention.Threeofthem,persistence,mindfulness,andconcentration,relateprimarilytoyourintentionsandactions.

Allofthemarebasedonheedfulness:therealizationthatbecauseyouractionsmakeadifferencebetweenhappinessandsuffering,youhavetobeverycarefulaboutwhatyoudo.Ifyoureallyloveyourselfandloveothers,youwon’tdoanythingtoharmyourselfortoharmanyoneelse.Youcan’tjustsitbackandwatchunskillfulcommitteememberstakeoverthemind.Youhavetobeproactiveinstrengtheningthemind’sskillfulmembers.Ultimately,thefivefacultiesbringthemindtoahappinessthathasnoneedfordesire,noneedforbecoming,soatthatpoint,eventhefacultiesgettranscended.Buttogetthere,wehavetodotheworkofgivingrisetothesefacultiesinourthoughts,words,anddeeds.That’sthepurposeofourretreat.

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Theorganizationoftheretreatwillbelikethis:Inthemorning,we’llhavesomeshorttalksonmeditation.Intheafternoon,we’llhavemoresilencewithatleastonesessiondevotedtoquestionsandanswers.Therewillbelittleslipsofpaperonwhichyoucanwritequestionsthatyoucanthenplaceinthebowlhere.Intheevening,we’llhavetalksonthefivefaculties.We’lltalkaboutthefacultiesintheirstandardorder,butrememberthatinpractice,theyhelponeanotheralong.Soeventhoughdiscussionsondiscernmentdon’tcomeuntiltheendoftheweek,you’llnoticethatwe’llhavetobringdiscernmenttodevelopingtheotherfacultiesaswell.Andeventhoughthefacultiesofmindfulnessandconcentrationwon’tcomeforseveraldays,it’sgoodtohavepracticalexperienceindevelopingthembeforehand.Sonowwe’llmeditatetogiveyouthepracticalbasisforunderstandingthemoreformaldiscussionswhentheycome.

GUIDEDMEDITATION

So.Findacomfortableposition.Situpcomfortablystraight,placeyourhandsinyourlap,faceforward,andcloseyoureyes.

Andthinkthoughtsofgoodwill.Goodwillisawishforhappiness—awishfortruehappiness,bothforyourselfandforotherpeople.Whenwewishgoodwillforourselvesandforothers,we’rebasicallywishingthatweandotherpeoplewillunderstandthecausesfortruehappinessandactonthem.Andthisisathoughtyoucanspreadtoanyone,evenpeoplewhoaredoingunskillfulthings,veryunskillfulthings,creatingalotofdamagetotheworld.You’rebasicallywishingthattheywillstopandhaveachangeofheart,whichmeansthatgoodwillissomethingthatyoucanspreadtoeveryonewithouthypocrisy.

Wethinkthesethoughtsatthebeginningofthemeditationbecausetruehappinesscomesfromwithin.Itcomesfromdevelopingthegoodpotentialsofthemindthroughtheskillswemasterinmeditation.Thisiswhythere’snoconflictbetweenyourtruehappinessandanyoneelse’struehappiness.Sowhenyouposethethoughtinyourmind,“MayIbehappy,”it’snotaselfishthought.Themoreyou’reabletodevelopyourowninnerskills,themoreyouwillhavetooffertootherpeopleaswell.Thisiswhygoodwillcanbedevelopedasanunlimitedattitude.

Soposethatthoughtinyourmindforafewminutes:“MayIbetrulyhappy.MayIcometounderstandthecausesoftruehappiness.AndmayIbeabletoactonthem.”

Nowspreadthesamethoughttoothers.Startwithpeoplewhoareclosetoyourheart:tomembersofyourfamily,andtoveryclosefriends.Maytheyfindtruehappiness,too.

Thenspreadthesamethoughtoutinever-wideningcircles:topeopleyouknowwellandlike,

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topeopleyoulikeeventhoughyoudon’tknowthemsowell,topeopleyou’remoreneutralabout,andtopeopleyoudon’tlike.Rememberthattheworldwouldbeamuchbetterplaceifeveryonecouldfind

truehappinessinside.Spreadthoughtsofgoodwilltopeopleyoudon’tevenknow.Andnotjustpeople:

livingbeingsofallkinds,inalldirections—east,west,north,south,above,andbelow,outtoinfinity.Mayweallfindtruehappinessinourhearts.

Nowbringyourattentiontothebreath.Theword“breath”heredoesn’tmeanjusttheaircominginandoutofthelungs.Italsomeanstheflowofenergythroughoutthebody,whichexistsonmanylevels.Onthemostobviouslevel,it’stheflowofenergythatallowstheairtocomeinandgooutofthelungs.Butitalsoincludestheflowofenergyinthenervesandthebloodvessels,outtoeverypore.

Sotakeacoupleofgoodlong,deepin-and-outbreathsandnoticewhereyoufeelthebreathenergy.Iflongbreathingfeelsgood,keepitup.Ifitdoesn’tfeelgood,youcanchangethebreath.Therearetwowaysofchangingit.Oneistoconsciouslyexperimentwithdifferentkindsofbreathing:long,short,fast,slow,deep,shallow,heavy,light,oranycombinationofthose.Tryvariouswaysofbreathingtoseewhatfeelsbestforthebodyrightnow.Whenyou’vefoundarhythmandtextureofbreathingthatfeelsgood,stickwithitforaslongasitcontinuestofeelgood.Iftheneedsofthebodychange,thenallowthebreathtochangeinlinewiththem.Trytobeassensitiveasyoucantolearnthesignsinthebodyindicatingwhatwayofbreathingwillserveitbest.

Theotherwaytochangethebreathistoconsciouslyposethequestioninmind,eachtimeyoubreathein:“Whatwouldfeelreallygoodrightnow?”Andseehowthebodyrespondsonitsown.

Ifanythoughtsnotrelatedtothebreathgrabyourattention,justdropthemandyou’llberightbackatthebreath.Ifthemindgoeswanderingoff10times,100times,bringitback10times,100times.Don’tgetdiscouraged.Justkeeplettingthethoughtsgo,lettingthemgo.Andyoudon’thavetochasethemaway.Eventhoughathoughtunrelatedtothebreathmayappearinthemind,youcanstillfeelthebreath.Staywiththatsensation.

Eachtimeyoureturntothebreath,rewardyourselfwithanespeciallygratifyingbreath.Thatwaythemindwillbemoreandmoreinclinedtokeepcomingbacktothebreathandmorewillingtostaythere.

Ifthereareanypainsinthebody,don’tfocusonthem.Focusinsteadontheoppositesideofthebody.Thatistosay,ifthere’sapainintheback,focusonthefrontofthetorso.Ifthere’sapainontheright,focusontheleft.

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Whenthebreathgetscomfortable,there’sadangerthatyoumightstartleavingthebreathtofollowthecomfort,butthatwilldestroythefoundationforthesenseofcomfort,whichisyourcontinuedfocusonthebreath.

Sotocounteractthattendency,thenextstepistobreatheinandoutawareoftheentirebody.Andthefirststepinthatdirectionistosurveythesensationsofthebreathinthedifferentpartsofthebody,sectionbysection.

Startdownaroundthenavel.Locatethatpartofthebodyinyourawareness.Watchitforawhileasyoubreatheinandbreatheouttoseewhatkindofbreathingfeelsgoodthere.Ifthere’sanytensionortightnessthere,allowittorelaxanddissolveaway,sothatnonewtensionbuildsupasyoubreathein,andyoudon’tholdontoanytensionasyoubreatheout.Ifithelpsindissolvingthetension,thinkofthebreathenergyenteringandleavingyourbodyrightatthespotwhereyou’refocused,soyoudon’thavetocreatetensionbytryingtopullenergyfromanywhereelseinthebody.Asthepatternsoftensionbegintodissolveaway,trytonoticeifthereareanymoresubtlepatternsoftension,andallowthosetodissolveawayaswell.

Nowmoveyourattentionovertotheright,tothelowerrighthandcorneroftheabdomen,andfollowthesamestepsthere.One,locatethatpartofthebodyinyourawareness.Two,watchitforawhileasyoubreatheinandbreatheouttoseewhatkindofbreathingfeelsgoodthere.Andthree,ifthere’sanysenseoftensionortightnessthere,allowittorelax.

Nowmoveyourattentionovertotheleft,tothelowerlefthandcorneroftheabdomen,andfollowthesamethreestepsthere.

Nowbringyourattentionuptothesolarplexus,rightatthetipofthebreastbone,andfollowthesamethreestepsthere.

Nowbringyourattentionovertotheright,totherightflank.Andthentotheleft,totheleftflank.Thenbringyourattentiontothemiddleofthechest.Trytobeespeciallysensitive

tohowthebreathenergyfeelsaroundtheheart,andbreatheinawaythatfeelssoothingthere.

Nowbringyourattentiontotheright,totheplacewherethechestandtheshouldermeet.

Andthentothesamespotontheleft.Nowbringyourattentiontothebaseofthethroat.Nowbringyourattentiontothemiddleofthehead.Asyoubreatheinandout,

thinkofthebreathenergycominginandoutoftheheadfromalldirections,notonlythroughthenose,butalsothroughtheeyes,theears,infromthebackofthehead,downfromthetopofthehead,goingdeep,deep,deepintothebrain,gentlydissolvingawayanypatternsoftensionyoumayfeelanywhereinthehead:around

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thejaws,aroundtheforehead,aroundtheeyes,atthebackoftheneck.Nowbringyourattentiontothebaseoftheneck,rightatthebaseoftheskull.As

youbreathein,thinkofthebreathenergyenteringtherefromthebackandspreadingdownthroughtheneck,downtheshoulders,thearms,outtothetipsofthefingers.Asyoubreatheout,thinkofitradiatingoutfromallthosepartsofthebodyintotheair.

Asyougetmoresensitivetothesepartsofthebody,ifyouseethatonesideisholdingmoretensionthantheother,relaxthatsideandtrytokeepitrelaxed,allthewaythroughthein-breath,allthewaythroughtheout-.

Andasobviouspatternsoftensionbegintorelaxinthesepartsofthebody,trytobecomemoresensitivetodetectsubtlerpatternsoftensionthatwereobscuredbythemoreobviousones.Alloweventheslightesttensionthatyoucandetecttorelax.

Now,keepingyourattentionfocusedonthebackoftheneck,thistimeasyoubreatheinthinkoftheenergyenteringthereandthengoingdownbothsidesofthespineallthewaydowntothetailbone.Thenasyoubreatheout,thinkofitradiatingoutfromtheentirespineintotheair.Andagain,ifyounoticethatthere’smoretensioninonesideofthebackthantheother,allowthatsidetorelax.Andtrytokeepbecomingmoreandmoresensitiveeventotheslightestpatternsoftensioninthispartofthebody.Whenyousensethem,allowthemtorelax.

Nowbringyourattentiondowntothetailbone.Asyoubreathein,thinkoftheenergyenteringthereandgoingdownthroughthehips,thelegs,tothetipsofthetoes.Andthenasyoubreatheout,thinkoftheenergyradiatingoutfromallthosepartsofthebodyintotheair.Andagain,ifthere’smoretensioninonesideofthebodytherethantheother,allowthatsidetorelax.Andkeepitrelaxed,allthewaythroughthein-breath,allthewaythroughtheout.Asyou’restayinghere,trytobecomesensitivetoevermoreandmoresubtlepatternsoftensionsothatyoucandissolvethoseaway,too.

Thatcompletesonecycleofthesurveyofthebody.Ifyouwant,youcangothroughthebodyagaintopickoutanypatternsoftensionyoumayhavemissedthefirsttimearound.Keepthisupuntilyou’rereadytosettledown.

Thenchooseanyonespotinthebodythatseemsmostcongenialormostinteresting.Allowyourattentiontosettlethereandthentospreadouttofillthewholebody,sothatyou’reawareofthewholebodybreathingin,thewholebodybreathingout.Asyourawarenessspreads,thinkofitasexertingnopressureatallonyourbody.It’slikethelightofacandleinanotherwisedarkroom:Theflameisinonespot,butthelightfillstheentireroom.Orlikethespiderinthemiddleofaweb:Thespiderisinonespot,butit’ssensitivetothewholeweb.Trytomaintainthissenseofcenteredbutbroadawarenessallthewaythroughthein-breath,allthewaythroughtheout.Maintainthisqualityofawarenessaslongandassteadilyasyou

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can.Trytomasteritasaskill.Yourattentionwillhaveatendencytoshrink,especiallyduringtheout-breath,soeachtimeyoubreatheinandoutremindyourself,“Wholebody,wholebody.”Allowthebreathtofindwhateverrhythmfeelsbest.Yourdutyissimplytomaintainthiscenteredbutbroadawareness.

There’snowhereelseyouhavetogorightnow,nothingelseyouhavetodo,nothingelseyouhavetothinkabout.Thisawarenessishealingforthebodyandhealingforthemind.It’slikeamedicinalcreamforcuringarashonyourskin.Forittowork,youhavetoleavethecreamontheskin.Ifyouputitonandthenwipeitoff,itcan’thaveanyeffect.Thisiswhyit’sgoodtodevelopthistypeofawarenessforalongtime.Becauseit’sstillandall-around,it’sagoodfoundationforinsighttoarise.Butdon’tworryaboutthenextstepinthemeditation,orwhentheinsightswillarise.They’llariseasthisqualityofawarenessmatures.Righthere.Giveittime.

(Meditation)Beforeleavingmeditation,rememberthattherearethreestepstoleaving

properly.Thefirstistoaskyourself,“Atwhatpointinthemeditationwasthemind

especiallywell-centered,still,andcomfortable?Especiallyclear?”Thenaskyourself,“Wherewereyoufocusedatthatpoint?Whatwasyourbreathlike?Whathadyoubeendoingleadinguptothatpoint?”Ifyoucanrememberthesethings,trytokeeptheminmindandseeifyoucanapplythemtothenexttimeyoumeditate,torecreatethesameconditionsandgetthesameresults.Nowitmayhappenthatyoudon’tgetthesameresults,butthatsimplymeansthatyouneedtobemoreobservantthenexttimearound.Graduallyyou’llbecomemoreadeptatnoticingwhat’sworthpayingattentionto,andwhat’snot.It’sinthiswaythatthemeditationbecomesaskill.

That’sthefirststep.Thesecondstepistothinkofwhateversenseofpeaceorwell-beingyou’vefelt

duringthissessionanddedicateittoothers,eithertospecificpeopleyouknowaresufferingrightnowortoalllivingbeingsinalldirections:Mayweallfindpeaceandwell-beinginourhearts.

Thethirdstepistorememberthateventhoughyouopenyoureyes,youcanstillbeawareofthebreathenergyinthebody,asyougetup,walkaround,whateveryoudo:Trytostayasfullyawareofthisbreathenergyascontinuallyasyoucan.Itmaybeaskingtoomuchtotrytofocusonthein-breathandtheout-breathallthetime,butjusttrytobeawareofthequalityofthebreathenergyinthebody,andreleaseanypatternsoftensionthatyoumaydetect,assoonastheyarise,inthecourseoftheday.Thiswayyouprovideyourselfwithagoodfoundationforobservingyourmindasyougothroughtheday.Italsoprovidesyouwithasenseofbeinggroundedinyourdailyactivities.Thishelpsbuildupthemomentumofyourpractice.

Seeifyoucanmaintainthisfullbodyawarenessuntilthenexttimethatyousit

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downtomeditate.Thatway,thenexttimeyousitdowntofocusonthebreath,you’llberightthere.

It’slikekeepingadogonashortleash.Whenyouwantittocome,it’srightthere.Otherwise,ifyoudropyourawarenessofthebreathenergy,it’slikekeepingyourdogonaverylongleash.Itwillwraptheleasharoundotherpeople’slegs,lampposts,trees—allkindsofthings.Whenyouwantittocomeback,you’llhavetounwindtheleash,whichtakesaverylongtime.Sotrytomaintainthisawarenessofthebreathenergyaspartofyourwholeday.

Andwiththatthought,youcanopenyoureyes.Arethereanyquestionsbeforewebreakforthenight?

Q:Iseffortthesamethingaspersistence?A:Theygotogether.Wewantaneffortthatcanmaintainitselfandnotget

exhaustedandso,aswe’llfind,sometimesitwillrequirealotofeffortandsometimesjustalittlebitofeffort.Buttheconsistencyistheimportantpart.

Q:Howarethefivefacultiesrelatedtothenobleeightfoldpath?Dothey,forexample,comeatthebeginning?

A:They’reactuallyadifferentwayofexpressingthenobleeightfoldpath.Convictionisrelatedtowhat’scalledmundanerightview,persistenceisrelatedtorighteffort,mindfulnessisrelatedtorightmindfulness,concentrationisrelatedtorightconcentration,anddiscernmentisrelatedtothenoblelevelofrightviewandrightresolve.Aswewillsee,convictionisalsorelatedtorightspeech,rightaction,andrightlivelihoodaswell.Sothefivefacultiesaresimplyanotherwayofexpressingtheeightfoldpath.

Okay,we’llbreakforthenight.Didyoureceivethepieceonmaintainingsilenceduringtheretreat?Weshouldhaveaddedareferencetoscreens:computerscreens,telephonescreens,iPadscreens.Trytolookatasfewscreensaslittleaspossible,especiallytomorrow.WewillaskBernardtoannouncetheelectionresultstomorrownight.Betweennowandthen,trynottothinkabouttheelection.ThinkinsteadofthisstoryfromtheCanon:

KingPasenadioncewenttovisittheBuddhainthemiddleoftheday,andtheBuddhaaskedhim,“Whathaveyoubeendoingtoday?”Theking,veryfrankly,said,“Oh,thetypicalconcernsofapersonwhoisobsessedwithpower.”SotheBuddhaaskedhim,“SupposethatatrustworthymancamefromtheEast,sayingthatthere’sanenormousmountainmovinginfromtheEast,crushingalllivingbeingsinitspath.AnothertrustworthymancomesfromtheSouth,sayingthatthere’sanothermountainmovinginfromtheSouth.AnothermancomesfromtheWest,samenews.AnothermanfromtheNorth,samenews:altogether,fourmountainsmoving

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infromthecardinaldirections,crushingalllivingbeingsintheirpath.Consideringthathumanlifeissohardtoattain,whatwouldyoudo?”Andthekinganswered,“WhatelsecouldIdo?JustcalmmymindandpracticetheDhamma.”SotheBuddhasaid,“Iinformyou,greatking,aging,illness,anddeatharerollinginonyou.Sowhatshouldyoudo?”Andthekingsaid,“WhatelsecanIdo?CalmmymindandpracticetheDhamma.”Soitdoesn’tmatterwhichpoliticianswillberidingthemountains:Themountainsarestillmovingin.Sowhatshouldyoudo?CalmyourmindandpracticetheDhamma.Bonnenuit.

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DAYTWO: MORNING

IssueswiththeBreathApril23,2017

ThismorningI’dliketomakeafewremarksonproblemsthatcansometimescomeupaswe’retryingtofocusonthebreath.

Oneoftheproblemsisthat,whenwefocusonthebreath,wetendtotightenupatthebeginningortheendofabreathtomakeasharplinebetweenthein-breathandtheout-breath.Thatmakesthebreathinguncomfortable.So,allowthein-breathandtheout-breathtoflowsmoothlyintoeachother.

Anotherproblemisthatsometimesyoufeeldifficultyinbreathing.Thisisaproblemofperception.Ifyouthinkofthebreathwantingtocomeintothebodyandthatitcancomeinfromanydirectionatall,thenyou’llfindthatthebreathinggoesmucheasier.Also,thebreathingfeelseasierwhenyouthinkofyourselfasbeinginthemiddleofthebreath,beingbathedbythebreath,ratherthanofftoonesideorbehindit.Youcanalsochangeyourmentalimageastowherethebreathentersthebody.Ifyoufindafterawhilethatyourshouldersoryourchestaregettingtired,thinkofthebreathcominginsomeplaceelsebesidesthenose:forexample,fromtheback.

YearsbackwhenIwasinThailand,Ihadmalaria.Oneoftheproblemswithmalariaisthatyourmusclesstartgettingdeprivedofoxygen,becausethemalariaparasitesareeatingyourredbloodcells.Afterseveraldays,Ifoundthatthemusclesdoingthebreathingweregettingverytired.ThenIrememberedAjaanLee’sinstructions:Thebreathcancomeinthemiddleoftheforeheadordownfromthetopofthehead.SoIchangedmyperception,thinkingofthebreathcomingin,notthroughthenose,butthroughotherspotsinthehead.Asaresult,themusclesthathadbeenoverworkedhadachancetorest.Soif,afteradayofconsciousbreathing,youfindthatcertainpartsofthebodygettired,changetheimage.

That’sonesetofproblemsthatcancomeup.Theothersetofproblemshastodowithyourimageofthebreathenergyinthe

body.Formanypeople,thisisaverystrangeorexoticnotion,butactuallyit’ssomethingverydirectlypresenttoyourawareness:yoursenseofthebodyasyoufeelitfromwithin.It’ssimplyamatterofinterpretingwhatyoualreadyfeelinadifferentway.Ifyouweretoholdoutyourarm,thesensationsthattellyouthatyouhavean

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armtherecouldbeinterpretedasperceptionsofsolidityorasperceptionsofbreathenergy.Thechoiceisyours.Thesensationsarethesame,buttheperceptions—andwhatyoucandowiththesensationsbasedontheperception—willbedifferent.Theadvantageofseeingthesensationsasenergyisthatyoucandothingswithenergythatyoucannotdowithsolidity.Forexample,ifthere’saspotinyourbackthatyouthinkofassolid,youwillsimplyleaveitassolid.However,ifyouperceiveitasenergyandyourealizethattheenergyisblocked,thenyoucandosomethingaboutit.Youcanrelaxitoropenituptoreleaseit,andthisallowsthebreathtobecomemorecomfortable.Yourposturecanimproveandyoucansitcomfortablyforlongerperiodsoftime.

It’slikethoseoldmagiceyepicturesthatwerepopular25yearsago.Ifyoulookatthemoneway,they’retwo-dimensionalpatterns.Ifyouchangeyourbrainandlookatthemanotherway,you’llseethemasadifferentpatternentirely.Whatwastwo-dimensionalnowbecomesthree-dimensional.Nowwiththoseimages,itwassimplyaperceptualtrickwithnopracticalconsequences.Butwiththebody,youcanactuallygiveyourselfanadvantage,dependingonhowyouperceivethesensations.Onceyoubecomesensitivetothesesensationsasenergy,thenthebreathingwillbecomeeasier.Insteadofthinkingthatyouhavetoforcetheenergythroughasolid,yousimplythinkofoneenergyflowingintoandminglingwithanother,andinthatway,goodenergycanpenetratedeeperintothebody.Thatmakesiteasiertobeawareofthewholebodybreathingin,thewholebodybreathingout,withasenseofwell-being.

Onceyougainasenseofthebodyasbeingenergy,thenthenextproblembecomesyourtendencytopushtheenergyinonedirectionoranother.Energyisnotsomethingyoucanputpressureon.Ifitrespondstopressure,thenit’sactuallytheliquidinthebody,suchasthebloodorthelymph.Youmayfindyourselfpushingthebloodintodifferentpartsofthebodyandthenitgetsstuck.Twomainareaswhereittendstogetstuckareintheheadandinthechest.Ifyoufindthatthepressureisbuildingupinyourhead,it’sasignthatyou’repullingtheenergyandthebloodupinthebodyasyoubreathein.Tocounteractthattendency,youcanthinkoftheenergygoingdownthebackoftheneckwhenyoubreathein,allthewaydownthebacktothetailboneandthendownintotheground.Oryoucanthinkoftheenergygoingdownthefrontoftheneck,downintotheheart,andthenoutintotheair.Iftheenergyisbuildingupinthechest,thinkoftheenergyflowingoutthearmsthroughthepalmsofthehandsorthespacesbetweenthefingers.

TherewasafamousZenmaster,Hakuin,whosufferedfromwhathecalledZensickness,whichwassimplytheenergybuildinguptoomuchinthehead.Hiswayofdealingwithitwastoimaginealargeballofbutterplacedontopofhishead,withthebuttermeltingdownhishead,downtheback,downthefrontofthebody—bothwhilehewasbreathinginandwhilehewasbreathingout.Ifyoufindthatperception

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helpful,goaheadanduseit.AjaanFuangsufferedfromheadacheswhenhewasayoungmonk.Hefoundthatagoodwaytodealwiththemwastothinkoftheenergygoingdownthespine,outthetailbone,andpenetratingdeepdownintotheearth.Thatrelievedthepressureinhishead.

Sowhendealingwithenergy,there’salottoplaywith.Ifyouhaveachronicpaininsomepartofthebody,thinkoftheenergyflowingthroughtheareaofthepainandthenflowingouteitherthepalmsofthehandsorthesolesofthefeet.Thatwillfeelhealingandrelaxingaroundtheareaofthepain.WhenIwasayoungmonk,IfoundthatIhadaverystrongsenseofblockageinmyrightfoot.Soforseveraldaysrunning,Iwouldthinkoftheenergyflowingthroughthatspot.Thenoneday,theblockageopenedup,andasuddenmemorycameupofsomethingthathadhappenedwhenIwasachild.Welivedonafarm.Iwasuponthesecondstoryofabarn.Ijumpedintoapileofstraw,andIlandedonanailhiddeninthestrawrightatthatspotinthefoot.Withoutrealizingit,Ihadbeencarryingthetensionaroundeversincethen.ItwasthroughworkingwiththebreaththatIwasabletoletthattensiongo.

Whatthismeansisthathowyouperceivethebodycaneitherpreventyoufromdealingwithproblemsoftensioninthebodyorcanhelpyouresolvethem.Sotrytouseperceptionsthatarehelpful.Inthisway,youbothmakeiteasierforthemindtofindacomfortableplacetobeconcentrated,andyoualsogaininsightintothepowerofperception.

Thisisoneofthemainissuesinmeditation.Webelieveourperceptionstobereal,butactuallythey’reoftenquitearbitrary.Soifyoufindaperceptionisusefulforonepurpose,useitforthatpurpose,butbewaryaboutitsactuallycreatingaprobleminanotherarea.Learnhowtovaryyourperceptionsbothforthepurposeofgainingconcentrationandforthepurposeofgaininginsightintotheworkingsofthemind.It’sinthiswaythatconcentrationpracticedevelopsbothcalmandinsight,bothofwhicharequalitiesneededforgainingawakening.

We’llnowhaveabriefperiodofwalkingmeditation.Trytofindawalkingpaththat’satleast20paceslong.Walkatanormalrate.Beawareofthebreathevenasyou’rewalking.Ifyoufindittoodifficulttostaywiththebreath,youcanfocusonthemovementofyourfeetasapreliminaryexercise,butthepurposeofwalkingmeditationistogetusedtobeingwiththebreathevenasyou’removingaround,sothatyoucancarrythemeditationintoyourdailylife.

Whenyougettotheendofthepath,stopforasecondtomakesurethatyourawarenessiswiththebody,thenturnaroundandgobackintheotherdirection.TheimagethattheBuddhagivesisofamanwithabowlofoilonhisheadwithanothermanstandingbehindhimwitharaisedsword.Ifadropofoilspills,thesecondmanisgoingtocutoffthefirstman’shead.So,trytobefullyawareofyourbody.Iwantyoualltocomebackherewithyourheadson.

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DAYTWO: AFTERNOON

Q&A

Q:Canyouexplainthedifferencebetweenfaithanddevotion?A:Faithisbasicallyasetofassumptionsthatyoumakeaboutwhattobelieveand

whomtobelieveasabasisforchoosingwhatisbesttodo.We’llbetalkingmoreaboutthistopictonight.Asfordevotion,itreallydependsonwhatyourfaithis.Ifyoubelievethatthereisabeingwhoisgoingtohelpyouifyoupleasehim,thenthewaythatyouexpressdevotionwillbetotrytopleasethatbeing.InBuddhism,wedoshowsomedevotiontotheBuddha,butit’snotbecausewethinkhe’lldosomethingforus,andwedon’thavetopleasehim.Devotionissimplyameansofremindingourselvesofhowmuchwerespecthimbecausethetruthsthathetaughtareveryimportanttous.Hetaughtfournobletruths,andtheword“noble”herehasaspecialmeaning.Thesearethemostimportanttruthstokeepinmindasweconductourlives.Therearealotofothertruthsintheworld,butweshouldrankthemonalowerlevel.Forexample,weknowthattheSunsomedaywillgonovaandeverythingwedowillbevaporized,whichmakesitsoundlikeouractionshavenomeaning.Butthefournobletruthstellusthatouractionsdohavemeaningintermsofhowwewillexperiencepleasureandpainevenwhentheworldisgone.Theyalsoteachthattruehappinessispossible.

Thisisverydifferent,say,fromwhatadvertisersteachus.Theytellus,“Forgetabouttruehappiness.Focusonthehappinessyoucangetfrombuyingourproduct.”We’rebombardedbymessageslikethisallthetime.InEuropedidtheyhavetheBMWChill?ItwasaTVcommercialinAmericawhereamancomesuptothetopoftheparkinggarage,heseeshisBMW,andgetsafrisson.SoweshowdevotiontotheBuddhatorememberthattheBMWChillisworthnothing.

Q:Howdoesonebestmaintainheedfulness?A:Here’samethodthattheBuddharecommends:Everymorningwhenyousee

thesunrise,remindyourselfthatyoucoulddietoday.Thenyouaskyourself,“Isthereanyunfinishedbusinessinmymind,arethereanyunskillfulqualitiesthatwouldcreatedifficultyifIhadtodie?”Thenyoufocusonclearingthemindofthosequalities.WhentheSunsets,remindyourselfthatyoucoulddieinthenight,andthenemploythesamereflection.

Now,thisisnottogetyoudepressed.It’stofocusyourattentiononhow

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importanttodayisandtomakethemostoftoday.WhentheBuddhatalksaboutmaintainingyourfocusinthepresentmoment,it’snotbecausethepresentmomentisawonderfulmoment,andalsoit’snotbecauseyourpresentawarenessisanunconditionedawareness.It’sbecausethere’sworktobedoneinthemindandthepresentmomentisthebesttimetodoit.

Thisrelatestotheearlierquestionondevotion.Wegiveprimaryimportancetothefournobletruthsandlessimportancetowhat’scominginthroughoursensesortothemessagescomingfromthemedia.Wehavetoremindourselvesthatthemediaarenotconcernedaboutourtruewell-being.It’suptoustolookafterourwell-being.AndwerespecttheBuddhabecauseheemphasizesthatpoint.

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DAYTWO: EVENING

Conviction(1)Tonight’stalkisonthetopicofconviction,whichisthefirstofthefivefaculties.ThePāliwordforconviction,saddhā,canalsomeanbelieforfaith.Whencoming

toBuddhism,mostpeopledon’tliketoheartheword“faith”becausethey’vebeenburnedfrompreviousexposurestobeliefsystemsdemandingfaithinthingsthatareunreasonableandthatalsoplacepowerinotherpeople’shands.However,intheBuddha’steachings,convictionfunctionsasaworkinghypothesis.It’sahypothesisaboutthepowerofyouraction.Itdealswiththingsthatyouhaven’tprovenyetandthatyoucannotproveuntilyoutestthem,butthatarenecessarytotakeonasassumptionsinordertofollowthepath.IntheBuddha’seyes,evenreasonisnotproofofsomething’struth.It’ssimplyonewayofinducingfaithorconviction.Proofcomesfromputtingtheteachingsintopracticeandgainingthedirectexperienceoftruehappinessasaresult.

What’sattractiveabouthavingconvictioninthepowerofyouractionsisthatthere’snothingunreasonableaboutit,anditplacespowerinyourhands.

TheBuddhateachesapathofactiontoputanendtosuffering,sotofollowthatpathyouneedtomakecertainassumptionsaboutaction.

•Thefirstassumptionisthatactionsarerealandnotillusory.•Second,youractionsaretheresultofyourchoices.They’renotjusttheresultof

someoutsideforceactingthroughyou.Inotherwords,they’renotdeterminedsimplybythestarsoryourDNA.You’reactuallymakingthechoices.

•Thethirdprincipleisthatactionsdohaveeffects.You’renotwritinginwater,whereeverythingyouwriteimmediatelydisappears.Whenyoudosomething,itwillhaveaneffectbothinthepresentmomentandlastingthroughtimeintothefuture.

•Thefourthprincipleisthattheeffectsofyouractionsaretendencies.They’renotstrictlydeterministic;theydon’tleadtoironcladoutcomes.

•Thefifthprincipleisthattheeffectsofyouractionsaredependentonthestateofyourmind,one,whileyou’redoingtheaction,andtwo,whenyou’rereceivingtheresultsoftheaction.

Now,theseprinciplesarenotthingsthatyoucanbeagnosticabout.Everytimeyouact,you’remakingadecisionastowhetherornottheactionisworthwhile.Andyourcalculationwilldependonhowyoutakeapositiononthosefirstthreepoints:inotherwords,thattheactionisreal,thatitisyourchoice,andthatitdoeshave

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effects.Forbestresults,theBuddharecommendsbasingyourcalculationsonacceptingallthreeoftheseprinciples.Ifyoudon’t,therewillbenoreasontobecarefulinwhatyoudo.Andhealsorecommendsassumingthatthelawofkammais24/7.It’snotlikeatrafficlaw,forinstance,wherenoparkingisallowedonTuesdaysandThursdays,butyoucanparkallyouwantonotherdaysoftheweek.Alltoooftenwehavetheattitudethattheeffectsofkammashouldbendtoourwill.Inotherwords,withsomeactionswetellourselves,“Ihopethisactionhasaresult,”butwithothersweliketotellourselves,“Ihopethiswon’thavearesult.Itdoesn’tmatter.”ButtheBuddhasaysthatyouhavetotakeonthebasicassumptionsofkammaconsistentlyifyouwanttofollowthepathconsistently.Inotherwords,skillfulactionsleadtogoodresultsandunskillfulactionsleadtounpleasantresults.Always.

Asforthelasttwoassumptions—thattheeffectsaretendenciesandthatthoseeffectsdependonthestateofyourmind,bothwhileyou’redoingtheactionandwhenyoureceivetheresult:Ifyoudidn’tacceptthesetwoprinciples,thepathtotheendofsufferingwouldbeimpossible.Everyonewouldhavetoenduretheresultsofpastmistakesbeforegainingawakening,andasaresult,noonewouldbeabletogettoawakening.Theywouldbesimplystuck,continuallyhavingtosufferfromtheirpastactions.Remember,whentheBuddhateachesaboutkamma,henevertalksaboutanyone“deserving”tosuffer.Ifyoudevelopyourmind,ashesays,inanunlimitedway,thenwhentheresultsofpastactionscome,theywillhaveonlyaverysmallresult.Theimagehegivesisofabodyofwater.Ifyouplacealumpofsaltintoalargeriverofwater,then—assumingthattheriverisclean—youcanstilldrinkthewaterintheriver.However,ifyouputthesamecrystalofsaltintoasmallcupofwater,youwon’tbeabletodrinkthewaterbecauseit’stoosalty.Oneofthepurposesofpracticingistocreatealarger,unlimitedmindstate.TheBuddha’steachingsareallaboutgainingreleasefromsuffering,whetherthatsufferingis“deserved”ornot.

NowinBuddhism,convictionintheseprinciplesofactionhasthreedimensions:whomyoubelieve,whatyoubelieve,andwhatyoudoasaresult.There’sapassagewheretheBuddhasaysthatconvictionisexpressedinthefourstream-entry-factors[§2].TheproblemhereisthatPāliislikeGerman.Youcansimplystateacompound,like“stream-entry-factor,”anditdoesn’ttellthegrammaticalrelationshipamongthedifferentpartsofthecompound.Anditturnsoutthattherearetwosetsofstream-entry-factors,inwhichthepartsofthecompoundrelatedifferentlytooneanother.Thefirstsettellsyouwhattodotogettostream-entry,whichmeansthatthey’refactorsforstream-entry[§3].Thesecondgrouptellswhathappensasaresultofstream-entry.Inotherwords,theyarefactorsofstream-entry[§4].

Fortunately,bothsetsarerelevanttotheissueofconviction,sowe’lllookatboth.Tonight,we’lldiscussthefirstset,andtomorrowwe’lldiscussthesecond.

Thefourfactorsinthefirstsetarethese:

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1)associatingwithpeopleofintegrity;2)listeningtothetrueDhamma;3)appropriateattention;and4)practicingtheDhammainaccordancewiththeDhamma.

Thefirstfactor,associatingwithpeopleofintegrity:TheBuddhaspeaksveryhighlyofwhathecallsthevalueofadmirablefriendship.OnceVen.ĀnandawenttoseetheBuddhaandsaidtohim,“Thisishalfofourlifeofthepractice,havingadmirablefriends.”AndtheBuddhasaid,“No.It’sthewholeofthepractice.”Now,thatdoesn’tmeanouradmirablefriendswilldoourpracticeforus,simplythat,withouttheirexample,withouttheirteaching,wewouldneverknowthepath.

Admirablefriendshiphastwoaspects.Thefirstischoosingadmirablepeopleasfriends.Thesecondisemulatingtheirgoodqualities.Inotherwords,youdon’tjusthangaroundgoodpeople.Youtrytobelikethem.

TheBuddhalistsfourqualitiesforrecognizingadmirablefriends:conviction,virtue,generosity,anddiscernment[§5].Admirablefriendsdon’tonlyteachthatactionsbasedonthesequalitiesarecrucialforhappiness,theyalsoembodytheseprinciplesintheirownactions.

Torecognizewhetherpotentialfriendshavethesequalities,one,youhavetospendtimewiththem,and,two,youhavetobeobservant.Atthesametime,youhavetohavesomeintegrity,too,becauseifyoudon’thaveanyintegrityyourself,youwon’tbeabletorecognizeitinotherpeople.

Forexamplewithvirtue,youknowaperson’svirtuebylivingwiththatpersonforalongtime,bybeingobservant,andbybeingvirtuousyourself.Ifyouwanttolearnaboutaperson’spurity,youneedtohavedealingswiththem.Inotherwords,youmaketrades,forexample,youhaveprojectsthatyouworkontogether—oryoucanevenengageinadebate—andinthatwayyoubegintoknowwhetherthispersonisreallypureornot.Andagain,youshouldbepureinyourowndealingsaswell.Asfortheirdiscernment,youlearnthatthroughlisteningtoyourpotentialfriends,engagingthemindiscussion,andparticularlynoticinghowtheyanswerquestions.

Virtue,inBuddhism,isexpressedinthefiveprecepts.Ofthefive,truthfulnessissaidtobethehighestvirtuebecauseit’sonlythroughtruthfulnessthatyou’reinapositiontoadmityourmistakesandtolearnfromthem.TherearepassagesintheCanoncalledtheJātakatales,whichtellthestoriesoftheBuddhainpreviouslifetimes.Andit’sobviousfromsomeofthestoriesthathe’sstilllearningtheropes,becausesometimeshebreakstheprecepts:Sometimeshekills,sometimeshesteals,sometimeshehasillicitsex,sometimeshetakesalcohol.Butheneverlies.Ever.Forhim,that’sthemostimportantprecept.Becauseafterall,ifyoulietosomeone,themisunderstandingyoucreatecanhaveabadeffectnotonlyinthislifetimebutalsointofuturelifetimes.AndastheBuddhasays,ifyoufeelnoshameattellinga

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deliberatelie,there’snoevilyou’reincapableofdoing.Asforgenerosity,theBuddhasaysyouknowsomeoneisgenerousbythese

characteristics:Theygivewhatishardtogive,andtheydofavorsthatarehardtodo.Whentalkingaboutgenerosity,theBuddhaplacesalotofemphasisonthefact

thatithastobefreelygiven.Backinhistime,ifyouaskedthebrahmans,“Whereshouldagiftbegiven?”theywouldsay,“Tothebrahmans!”KingPasenadioncecametotheBuddhaandaskedhim,“Whereshouldagiftbegiven?”probablyexpectingtheBuddhatosay,“GivetotheBuddhists.”ButwhattheBuddhaactuallysaidwas,“Givewhereyoufeelinspiredandwhereyoufeelthatthegiftwillbewell-used.”Andtothisday,whenmonksareasked,“Whereshouldwegiveagift?”we’resupposedtosay,“Givewhereyoufeelinspiredorwhereyoufeelitwillbewell-used.”IoncewasaskedbysomeonewhosemotherwantedtogivetwomilliondollarstoaBuddhistcenter,“So,shouldshegiveittoyourmonasteryortoanothercenter?”Ihadtosay,“Tellhertogivewhereshefeelsinspired.”AndIsawthemoneyflyawaytotheothercenter.ButthenIcomfortedmyselfthatIhadavirtueworthmorethantwomilliondollars.

Thereasonwhywedon’ttrytoforcegiftsisbecausegiving,whenit’sfreelydone,isyourfirstexperienceoffreedomofchoice.Thisisoneoftheprimarylessonsofkamma:freedomofchoice.Sotoreinforcethatlesson,theBuddhaemphasizedtheimportanceofrespectingthefreedomtogive.Thatway,whenthere’snopressuretogiveandyetyouwanttogive,youcantakejoyinthatgiftandjoyinthatfreedom.Whenyoutakejoyinthatfreedom,itpreparesyourmindtoacceptthehigherteachings.

Asfordiscernment,yourecognizeitinanotherpersonbytwoqualities:Thepersonhasnogreed,aversionordelusionthatwould(1)leadhimtoclaimknowledgethathedoesn’thaveorthatwould(2)leadhimtotellotherpeopletodothingsthatwouldcausetheirharm.

Sothosearesomeoftheaspectsofthefirstqualityforstream-entry:learninghowtorecognizepeopleofintegritysothatyoucanassociatewiththemandemulatetheirgoodqualities.

Asforthesecondfactor,listeningtothetrueDhamma:HowdoyouknowwhatistrueDhamma?Primarily,trueDhammaistobeknownbytheresultsthatcomefromputtingitintoaction.Thefirsttestis,one,thatithelpsyouavoidharmingyourselfand,two,ithelpsyouavoidharmingothers.Harmingyourself,intheBuddha’sterms,wouldmeanbreakingtheprecepts.Harmingotherswouldmeangettingthemtobreaktheprecepts.Ithinkthat’saveryinterestingpoint.Weusuallythinkthatweharmotherpeoplebykillingthemorstealingfromthem,buttheBuddhasays,No,youactuallyharmthemmoreifyougetthemtokillortostealbecausethoseactions,throughtheprincipleofkamma,wouldleadtotheirlong-termharmandsuffering.

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AnotherseriesofstandardsthattheBuddhagivesfortestingthetrueDhammaiswhetherateachingmeetswiththreecriteria:First,ithastoleadtogoodresultsforyourself.Inotherwords,itleadsyoutofreedomandtodispassion.Second,themeanstothatendarealsogood.Thethreestandardsforjudgingthosemeansare:(1)Theyinvolvesheddingprideandanythoughtsofvengeance.(2)Theyhelpyoudeveloppersistenceindevelopingskillfulqualitiesandgettingridofunskillfulones.Inotherwords,youdon’tsimplyacceptthingsastheycomeandgo.Youtrytoshapeyourmindinapositivedirection.Then(3),theyfostercontentmentwiththematerialsurroundingsthatareconducivetothepractice.

ThethirdcriterionisthatthetrueDhammaistobetestedbytheimpactyourpracticehasonotherpeople.Thishasthreeaspects,too.(1)You’remodestinthatyoudon’tbragaboutyourattainments.(2)Youdon’ttrytogetentangledwithotherpeople.And(3)you’renotburdensometoothers.

SoifyoulearnanyDhammalessonthatmeetswiththesestandards,thenyouknowthatyou’relisteningtothetrueDhamma.

Thethirdfactorforstream-entryisthatonceyou’velistenedtotheDhamma,youhavetopayappropriateattentiontoit.Inotherwords,youcometotheDhammaaskingquestionsabouthowithelpsputanendtosuffering.Onceyou’velearnedthatlesson,youframequestionsabouthowtoapplythatteachingtothewayyou’relivingyourlife:HowcanIusethisteachingtohelpshapemylifetowardtheendofsuffering?

TheBuddhadescribes,asapreliminarylessonindevelopingdiscernment,thequestionsyoushouldbringtosomeonewhenyou’relisteningtotheDhamma:“Whatisskillful?Whatisunskillful?Whatisblameworthy?Whatisnotblameworthy?Whatshouldbecultivated?Whatshouldnotbecultivated?”Andthenthemostimportantquestion,“What,havingbeendonebyme,willbeformylong-termharmandsuffering,andwhat,havingbeendonebyme,willbeformylong-termwelfareandhappiness?”Inotherwords,discernmentcomesfromseeingthathappinesscomesfromactions,andthatlong-termisbetterthanshort-term.There’sapassageintheDhammapadasayingthatifyouseeahigherhappinessthatcomesfromlettinggoofalowerhappiness,yougiveupthelowerformofhappinessforthesakeofthehigherhappiness.ABritishscholarwhotranslatedthatpassageintoEnglishoncewroteafootnotetothepassage,saying,“Thiscouldnotpossiblybethemeaningofthispassage.It’stooobvious.”Well,itmaybeobviousasageneralprinciple,butinactualpracticewefinditverydifficulttofollow.Ifyoucomparelifetoachessgame,everyonewantstowinthegameandyetkeepalltheirpieces.Whichisnotverywise.FromtheBuddha’spointofview,ifyouwanttobewise,youhavetobewillingtolosesomeofyourpieces.Onlythencanyouwin.Andthat’stheprincipleofappropriateattention,too.Youwanttofocusonsolvingtheproblemofsuffering,andeverythingelseshouldbesecondarytothat.

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Thistiesindirectlywiththefourthfactorforstream-entry,whichispracticingtheDhammainaccordancewiththeDhamma.Thisprinciplehastwomeanings.OneisthatyoutrytoshapeyourlifebytheDhammaandnottheotherwayaround.Inotherwords,youdon’ttrytochangetheDhammatofityourlifeoryourpreferences.YouhavetochangeyourhabitstofitinwiththeDhamma.

ThesecondmeaningofpracticingtheDhammainaccordancewiththeDhammaistopracticeforthesakeofdispassion.OncethereweresomemonkswhoweregoingtogotoafardistantpartofIndia,andsotheyaskedVen.Sāriputta,“WhatwouldbeagoodwaytoteachpeoplewhoarenewtotheDhamma?”AndSāriputtasaid,“Teachthemthatyourteacherteachestheendofpassion.”That’sthefirstprincipleoftheDhamma,dispassion.Infact,theBuddhasaysthatthat’sthehighestofalldhammas.

Now,dispassionisnotamatterofaversionorapathy.It’sasenseofmaturingorgrowingup,ofsoberingup,becauseweseethatthepleasurethatcomesfrombecomingisnotworththeeffort,andthatthereisahigherhappinessthatcomesfromoutgrowingourattachmenttoournormalidentities,toournormalsenseoftheworld,andtotheworldsthatweinhabitthroughourdesires.

Itrequiresacertainmaturitytoseethis.WhenVen.Sāriputtawastalkingtothemonks,henotedthatwhenintelligentpeoplehearthattheBuddhateachesdispassion,theywillask,“Dispassionforwhatandwhy?”ButthatwaspeopleintheBuddha’stime.Atpresent,mostpeoplewouldn’tbeinterestedenougheventoaskthosequestions.Theyseedispassionassomethinglifelessanddry.Seeingthevalueofdispassiontakesacertainamountofconviction.Wehavenoproofbeforehandofthevalueofdispassionotherthantheexampleofpeoplewhohavefoundthehappinessthatcomesfromdispassionandwhoareobviouslynotdeadanddriedup.Onthecontrary,they’reexceptionallyhappy.Asinourtime:WeseetheexampleofAjaanMun,AjaanLee,AjaanFuang,andAjaanChah.

SothosearethetwomeaningsfortheprincipleofpracticingtheDhammainaccordancewiththeDhamma:YoushapeyourlifebytheDhammaandyoufashionitforthesakeofdispassion.You’renotpracticingmeditationsimplytorelaxorforstressreductionortosqueezeitintothelifeyou’realreadyliving.Instead,youallowyourpracticetochangeyoursenseofvaluesandtochangeyourlife,sothatyouliveinawaythatactuallyisconducivetotruehappiness.

So,thesefourfactorsforstream-entry—associatingwithpeopleofintegrity,listeningtothetrueDhamma,appropriateattention,andpracticingtheDhammainaccordancewiththeDhamma—aretheactivitiesandvaluesthatwetakeonasworkinghypothesesinoursearchforawakening.Thesearetheobjectsofourconvictionintermsofwhowebelievein,whatwebelieve,andwhatwedoasaconsequence.Inotherwords,whowebelievein:peopleofintegritywhoteachusthatouractionsdomatter,thattheyhavethepotentialforgreatgoodorgreatharm.What

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webelievein,isthetrueDhammathatleadsustohappinesswithoutanyharm.Andthenwhatwedo:Wedevelopappropriateattention—inotherwords,wequestiontheDhamma,wequestionourlivestofigureouthowbesttoputanendtosuffering—andthenwepracticetheDhammainaccordancewiththat.

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DAYTHREE : MORNING

DistractingThoughtsApril24,2017

WeknowthattheBuddhagainedawakeningundertheBodhitree.Thequestionis:Whatwashedoingunderthetree?Andthefirststepofwhathewasdoingiswhatyou’redoingrightnow.You’retryingtodeveloprightconcentration.And,likeyou,hefoundthathehadtodealwithdistractingthoughts.

Ashedescribedtheprocessoffindingthepath,thefirstfactorofthepathherealizedwasrightconcentration.Hedidn’tattainrightconcentrationrightaway,though.Hesimplyknewthatthatwaswhathewouldhavetodo.Togetthere,hefirsthadtodeveloprightresolve,whichmeantdevelopingskillfulthoughtsandabandoningunskillfulones.

Now,thefirststepindealingwithdistractingthoughtsistorecognizethemwhentheycome.Butyoudon’tstopthere.AjaanSuwattellsastoryofwhenhewasayoungmonk.HewenttostaywithAjaanMun,andhewasscaredtodeathofAjaanMun.ButonemorninghefoundhimselfalonewithAjaanMun,whoaskedhim,”Howisyourmeditationgoing?”AndAjaanSuwathadtoadmitthatallhewasdoingwasdealingwithdistraction.AjaanMunreplied,“Well,thatcountsasmindfulnesspractice.Whenyourecognizeadistractingthoughtasadistractingthought,that’spartofmindfulness.”Fortunately,AjaanSuwatrealizedthatAjaanMunwasnotsayingthatit’sokaytostaythere.HewasjustgivingAjaanSuwatencouragement.SoAjaanSuwattooktheencouragementsimplyasthat—andheusedittodevelophimselffurtheronthepath.Hedidn’tmakethemistakeofthinkingthatitwasokaytojustacceptdistractingthoughtsasdistractingthoughtsandnotdoanythingaboutthem.

Sowhatisthenextstep?Onceyourecognizedistraction,youtrytocutawayanycausesthatwouldgiverisetomoredistraction.TheBuddhagivesfiveexamplesforhowyoudealwithdistractingthoughts.Andashesays,someoftheseapproacheswereoneshehimselfusedonthewaytoawakening.

Thefirstapproachistoreplaceanunskillfulthoughtwithamoreskillfulone.Theskillfulthoughtsyoutrytousewilldependonyourstateofmindandtheparticulardistraction.

Thestateofthedistractedmind,astheBuddhasaid,canfallintothreesorts.The

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firstiswhenthemindhastoolittleenergy,whenit’sdepressed,whenitfeelsdiscouragedorlonely.Thesecondsortiswhenyouhavetoomuchenergy,whenthemindisexcitedorworried.Andthethirdsortissimplywhenyou’retrappedinaparticularthoughtbecausethethoughthassomeattractionforyou.

Forthefirstinstance,whenyouhavetoolittleenergy,theBuddharecommendstryingtogladdenthemind,andtherearedifferentwaysofthinkingthatcandothis.Oneistodevelopthesublimeattitudes:thoughtsofgoodwill,compassion,empatheticjoy,orequanimityforallbeings.Youmayfindthatthosethoughtsliftupthemind.Anothertopiccanbeyourowngenerosity.Thinkoftimeswhenyougaveagiftbecauseyoufreelywantedtogiveit.Thisparticularthoughtworkswellifyouhavelotsofactsofgenerosityyoucanthinkbackon.Inotherwords,ifyoucanthinkofonlyonetimeinyourlifethatyouwerefreelygenerous,itdoesn’tworkasanupliftingthoughtforverylong.Thisiswhycontinuousgenerosityisagoodbasisformeditation.Anothergladdeningthemewouldbetothinkbackonyourownvirtue,rememberingthetimeswhenyoucouldhavedonesomethingharmfulandmayhavegottenawaywithit,butyousawthatitwasbeneathyou,soyoudidn’tdoit.Thatgivesyouasenseofself-esteem.YoucanalsothinkoftheBuddha,theDhamma,andtheSaṅgha:anyaspectofthosethreethingsthatgivesyouasenseofinspiration.Anyofthesethemescanhelpgladdenthemind.

Thesecondproblemiswhenthemindistooexcitedorworriedaboutthefuture.TheBuddhasaysyoushouldtrytosteadythemind,andagoodthemeforthatiscontemplationofdeath.Inotherwords,deathcouldcomeatanytime,whichmeansthatyourworriesaboutthefuturewouldbetotallyuseless.

OncetherewasawomanwhocametopracticeatWatDhammasathitwithAjaanFuang.Herplanwastostayfortwoweeks,butontheseconddayshecametosaygoodbye.AjaanFuangaskedher,“Hey,Ithoughtyouweregoingtostaytwoweeks.Whyareyougoingbacksosoon?”Shesaid,“I’mworriedaboutmyfamily.Who’sgoingtocookforthem?Whowillwashtheclothes?”Andhesaid,“Tellyourselfthatyou’vealreadydied.They’regoingtohavetolookafterthemselvessomewayoranother.”Anditworked.Shewasabletostayforthetwoweeks.Soifyoufindyourselfworriedaboutwhatwillhappenaftertheretreat,tellyourselfyou’vealreadydied,andthatcanhelpstabilizeyourthoughts.

Anotherusefulcontemplationtosteadythemindistotellyourselfthatyoudon’tknowwhat’sgoingtohappeninthefuture,butyoudoknowthatwhatevercomesup,you’regoingtoneedmoremindfulness,morealertness,morediscernment,andmoreconcentration,sothebestwaytoprepareforthefutureistogetthemindbacktothebreathandtodevelopthosequalitiesinthemindrightnow.

Asforwhenthemindistrappedbyanattractivethought,remindyourselfthattherearethreethingsthatmakeathoughtattractive.Oneissensuality.Thesecondisillwill.Wemayneverliketoadmitittoourselves,butwedofindsomething

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attractiveinfeelingillwill.Andthethirdtypeofthinkingthatwecanfindattractiveiscloselyrelatedtoillwill,whichisthethoughtofdoingharm.Wehavetocounteractthosethoughtsbyseeingtheirdrawbacks.Tocounteractsensuality,thinkthoughtsofrenunciation.Firstyouthinkaboutwhatitisthathasyouattractedtotheobjectthatyou’refeelingsensualityfor,andtoremindyourselfthatitalsohasitsunattractiveside.Forexamplewiththehumanbody,youlookbackfirstonyourownbody.Whatdoyouhaveundertheskin?Ifyoutookallofthepartsofthebodyoutandputthemonthefloor,you’dwanttorunaway.Thenremindyourselfthatwhatyouhaveinthebodyisthesameaswhatotherpeoplehaveintheirbodies.Soaskyourself,exactlywhichpartareyouattractedto?Youmightsaytheskin,butifyoutooktheskinoffandputitinapileonthefloor,againyouwouldn’tfinditattractive.Itwouldbedisgusting.

There’sastoryintheCanonofamanwhoconfrontedanunonetime.Shewasaloneintheforestandhesuggestedthatshedisrobeandcomewithhim.Herresponsewas,“Whatdoyoufindattractiveinmybody?”Hesaid,“Youreyes.”Andshesaid,“Thesedisgustingeyeballs,allcoveredwithmucus?Really?”Andhesaid,“Really.”Soshepluckedoutoneofhereyesandshehandedittohim.Ofcourse,hedidn’tacceptit.Heapologizedprofusely,andleftheralone.So,thinkaboutthatthenexttimeyoufeelattractedtoanypartofahumanbody:Wouldyouwantitiftheownerhandedyoujustthatpart?

Thesecondstepinthoughtsofrenunciation,aftercontemplatingtheobjectofsensuality,istocontemplatethesensualityitself:thethoughtsthatviewthesethingsasattractive.We’reactuallymoreattractedtothesethoughtsthanwearetotheirobjects,whichmeansthatyouhavetoseethedrawbacksofthethoughtsthemselves.Tobeginwith,thethoughtsgetthemindworkedup,andsecond,whenyoubecomeattractedtosomethinglikethat,you’reactuallybeingtrappedinapositionofweakness.You’remakingyourhappinessdependonthingsthatareoutsideofyourcontrol,andoften,ifyouactuallygaintheobjectofyourdesire,otherpeoplewilltrytotakeitawayfromyou.AstheBuddhasaid,whenyougettrappedinthoughtsofsensuality,it’slikewearinggoodsborrowedfromotherpeople.Theownerscancomeandtakethemawayatanytime.Anotherimagehegivesisofahawkflyingoffwithapieceofmeat:Lotsofcrowsandotherhawkswillattackit.Inotherwords,whenyougetenmeshedinthoughtsofsensuality,you’replacingyourselfinaweakandalsoadangerousposition.Whenyoucanseethesensualityintheseterms,ithelpstoloosenitsappeal.

Asforthoughtsofillwill,theBuddharemindsyouthatifyouactonillwill,you’regoingtosufferforalongtime.Attheveryleast,whenwe’restuckinthoughtsofanger,wetendtodoandsaystupidthingsthatwillgivesatisfactiontothepeoplewedon’tlike.Justthinkingaboutthatfactcanhelppullyououtoftheillwill.Youseethattheillwillisactuallyharmfultoyou.Ifyoureallyhadgoodwillforyourself,

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youwouldn’tletyourselfthinkthosethoughts.Thesameprincipleappliestothoughtsofharmfulness.

Soinotherwords,it’sokaytothinkwhileyou’remeditatingifthewayyouthinkisactuallycuringanunskillfulwayofthinkingandbringingyoutothepointwhereyouwanttogetbacktothetopicofyourmeditation.Forexamplewiththoughtsofrenunciation,ifyourealizethatthinkingthoughtsofsensualityisnotgoingtobegoodforyou,thenthequestionis:Wherewillyoufindyourpleasure?Andtheansweris:Inconcentration.Thisisonewayinwhichthinkingcanleadthemindintoconcentration.

That’sthefirstwayofdealingwithdistractingthoughts:replacinganunskillfulthoughtwithskillfulthinking.

Thisalsoleadsintothesecondapproach,whichistothinkofthedrawbacksofyourthinking.We’vealreadymentionedafewofthetechniquesforthisapproach,butthereareothertechniquesaswell.Forexample,onethatI’vefoundveryusefulifmythoughtsaregoingbacktothesametopicagainandagain:Iaskmyself,“Ifthiswereamovie,wouldIpaytowatchit?”Andusuallytheansweris,“No.Theplotishorrible,theactingisevenworse,sowhyamIspendingtimewithit?”Whenyoucanseethesethoughtsasawasteoftime,it’saloteasiertogopastthem.That’sthesecondapproach.

Thethirdapproach:Ifthethoughtskeepcomingback,youcansimplyignorethemandpayattentiontoyourbreathinstead.Remindyourselfthateventhoughthereisthinkinggoingoninthemind,itdoesn’tdestroythebreath.Youstaywiththebreathandletthethoughtstakecareofthemselves.AjaanLee’simageisthatthethoughtsarelikeshadows.Ifyougorunningafterashadowwithabarofsoapinyourhandtotrytocleanittomakeitwhite,you’llneversucceed.Youjustgetdrawnfurtherandfurtherawayfromyourbreath.Sojustlettheshadowsrunaroundontheirown.Ifyoustaystill,eventuallytheshadowswillhavetobestillaswell.

Anotherimageyoucanthinkofisthatyourthoughtsarelikecrazypeople.Youhaveworktodo,andtheywanttocomeandtalktoyou.Evenifyousayjustawordtothemtodrivethemaway,theyhaveyou.Sotheonlywayyoucandealwiththemistopretendthey’renotthere.They’llsaythingsthatareevencrazierandcraziertogetyourattention,butthebestwaytodealwiththemisjustnottorespondatall.Whenyoudon’tfeedthemwithyourattention,eventuallythey’llgoaway.That’sthethirdapproach.

Thefourthapproachistonoticethatwhenthemindisthinking,there’sgoingtobeapatternoftensionsomewhereinthebody.Ifyoucanlocatewherethattensionisandjustbreatherightthroughitandallowittorelax,thethoughtwillhavenoplacetostay.It’llhavetostop.Thisworksespeciallywellasyougetmoreandmoresensitivetothebreathingenergiesinthebody.Thinkofthatimageofthespideron

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theweb.Assoonasaninsecttouchestheweb,thespidermovesfromitsspot,dealswiththeinsect,andthenreturnsbacktoitsspot.Inotherwords,assoonasyouseeapatternoftensionappearinginthebody,youzapitwithbreathenergyandthenyoureturntoyourfocalpoint.That’sthefourthapproach.

Thefifthapproach,ifnoneoftheseotherapproacheswork,istopressyourtongueagainstyourpalateandtellyourself,“Iwillnotthinkthatthought.”Ifyouhaveameditationwordsuchasbuddho,whichmeans“awake,”youcanjustrepeatthatwordquicklyagainandagainandagain—rapidfire,likeamachinegun—inyourmind,andthatwillblockthethought.Thislastapproachistheonethatrequirestheleastdiscernmentandthemostforce,soitdoesn’tworkforalongtime,butitisusefultohaveasatoolifnothingelseworks.Itclearsthemind,atleastforashortperiod.Ifwethinkofthesedifferentapproachesasiftheyweretoolsinatoolbox,thefirsttoolsarethemorerefinedones,likeasurgeon’stools.Thelasttoolislikeasledgehammer.

ThesearethewaystheBuddhahimselfdealtwithdistractingthoughts.Sowhenyouseethatyouhaveadistraction,trytounderstandwhatthedistractionisandwhythemindisattractedtoit.Isitbecausethere’stoolittleenergyortoomuchenergy?Orisitbecausethere’ssomethinginthethoughtitselfthat’sreallyattractive?Onceyouseewhattheproblemis,gainasenseofwhichtoolwillworkforthatparticularproblem.It’sinthiswaythatwetakeinspirationfromtheBuddha’sawakening.Rememberthathewasabletoattainawakeningonhisownandwecandothesame.

There’salegendfromThaihistory.TheBurmesehadinvadedThailandbackinthe16thcentury,andsothekingofThailand,PhraNaresuan,setouttoattackthem.Hewentwithhistroops,allofthemonelephants.Theyweregoingtodoastealthelephantattackatdawn—aconceptIreallylike,astealthattackonelephants.Thekinghadthefastestelephant,sohewasthefirsttoarriveattheBurmesecamp,rightatsunrise.Whenthedustsettled,herealizedthathewastheonlyThaipersonthere.Histroopswerefarbehind.So,howwashegoingtogetoutalive?HesawtheBurmesecrownprince,andsochallengedhimtoaduel,aduelonelephantback,sayingthatitwasapointofhonor.TheBurmesecrownprinceacceptedthechallenge,andtheThaikingwasabletokillhim.Justashefinishedkillingthecrownprince,histroopsfinallycaughtupwithhimandtheydrovetheBurmesebacktoBurma.

Now,whenthekingreturnedtohiscapital,hewasfuriouswithhistroops.Heyelledatthem,“Youfools!Icouldhavedied!”Sototeachthemalesson,hedecidedtoexecutesomeofhisgenerals.WordofthisgottooneoftheseniormonkslivingoutsideofthecapitalatAyutthaya.Hesentwordtotheking:“I’dliketotalktoyou.”Sothekingwenttoseethemonk,andthemonksaid,“DoyouknowthestoryoftheBuddha’sawakening?”And,ofcourse,thekingsaid,“Yes.”Themonkthenasked,“Whenhegainedawakening,wasthereanyonearoundhim?”Andthekingsaid,

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“No.Thefivebrethrenhadlefthim.”Andsothemonksaid,“ThisiswhyweremembertheBuddhaandwhyhisaccomplishmentwassoimpressive:becausehediditonhisown.”Andthenheadded,“Inthesameway,youraccomplishmentisgoingtogodowninhistorybecauseyouactedalone.”Youcanimaginetheking’sfeelings—sohewentbackandheforgaveallthegenerals.

Inthesameway,asyou’resittingheremeditating,whenyouovercomeyourunskillfulthoughts,yourememberthatyoucandothisalone,too.Historymaynotrememberit,butthatdoesn’tmatter.Itmatterstoyou.

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DAYTHREE : AFTERNOON

Q&A

Q:Thismorningwhentheyturnedoffthesoundsystem,therewasasuddennoisethatstartledme.HowdoIresolveorcurethesituation?

A:Thereisarelationshipbetweenthelevelsofconcentrationyou’reinandtheextenttowhichyou’llbestartledbyloudnoises.Thetraditiontalksaboutthreelevelsofconcentration.Thefirstlevel,momentaryconcentration,isyourordinary,everydaylevelofconcentrationwhenyou’relisteningtopeopleorreading.Thesecondlevel,accessconcentration,isaphasethemindgoesthroughasit’sbeginningtosettledown.Andthethirdlevel,fixedpenetration,iswhenyou’refirmlysettledonyourobject.It’sinthatsecondlevelthatyou’remosteasilystartledbysounds.Soit’snormalthat,asyou’rebeginningtosettledown,thenoiseswillhavemoreofanimpactonyou.

IonceheardoneajaaninThailandexplainthethreelevelsofconcentrationinthisway:Momentaryconcentrationcannotstandpain.Assoonasitrunsintotheslightestbitofpain,itchangestosomethingelse.And“pain”herecanmeantheslightestdispleasure,evenjustthedispleasureofboredom.However,ifyoucanlearnhowtostitchthosemomentsofconcentrationtogether,you’llgettothesecondlevel,whichcanwithstandpainbutitcan’twithstandpleasure.Assoonasithitspleasure,itgoesforthepleasureandlosesitsfocus.Thethirdlevelisthelevelthatcanwithstandbothpleasureandpain.Whatevercomesup,itcanmaintainitsfocus.That’sthelevelwe’reaimingfor.

Q:Ihavelotsofpersistenceandconviction.IthinkIalsohaveprettygooddiscernment,butasforconcentration,it’smoredifficult.Istayatwhatyoudescribeasthesecondlevel.Thisisinspiteofbeingassiduous.Ireallyputalotofeffortintomydailypractice.WhatcanIdotoalleviatethesituation?

A:Onethingyoumightwanttolookintoisthequestionofsenserestraint.Inotherwords,asyou’relookingatthingsinthecourseoftheday,askyourself,“WhyamIlookingatthis?”Whenyou’relisteningtothings,“WhyamIlisteningtothis?”Ifthemotivationisneutral,thenit’sokay.However,ifyoufindthatyou’relookingorlisteningforthepurposeofgreed,lust,oranger,thenyoushouldchangethewayyoulookandlisten.Thisappliesespeciallytothemedia.WelookattheTV,welookattheInternet,andit’snotthattheypullourmindsin.We’retheoneswhoturn

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themon,lookingfortrouble.So,themoreyoucancontroltheinputyougetfromthesensesandthereasonsforgoingoutforthesethings,thenyou’llbegintoseetheissuesthataregettinginthewayofyourconcentration.Again,thinkofthemindlikeacommittee.Youhavetoaskyourselfwho’sdoingthelookingandlistening.Oftentheywon’tletyouknowwhotheyareuntilyougetintheirway.Thenthey’llcomplain—andthat’swhenyou’llknowwhotheyare.

Q:Whatcanonedowhenonehasdoubtsaboutone’sownspiritualpracticeevenifonewantstostayonthatparticularpath?

A:Trytolookatwhatinyourparticularpathencouragesskillfulthoughts,skillfulwords,andskillfuldeeds.Ifyouseethattheyactuallydogiverisetomoreskillfulthoughts,words,anddeeds,thatwillhelptoalleviatesomeofyourdoubts.

Q:Shoulddispassionbebettertranslatedasnon-attachmentratherthandisillusionment?

A:YouhavetorealizethatwhentheBuddha’stalkingaboutdispassion,he’stalkingaboutthequalitythatforcesustostepbackandlookatwhyweliketocreatestatesofbecoming.It’sbecausewehaveapassionforwantingaparticularthingoraparticularidentitythatwekeeponcreatingthosethings.Togetridofthatdrivetokeepcreatingthesethings,wehavetoseethattherereallyisanegativesidetowhatwe’recreating.Thismeansthatwehavetodevelopdispassionforthem.

Now,dispassionisnotaversion.It’smoreamatterofsoberingup,ofoutgrowingyouraddictiontowhatyou’recreating.ThisalsorelatestotheimagethattheBuddhalikestouse,whichisthatweliketofeedoncertainpleasures.Aslongasyoufindthatthatpleasureisdelicious,you’regoingtokeepgoingforit.You’regoingtokeepcreatingabecomingaroundit.Butwhenyoubegintoseethatit’ssomethingreallybadtofeedon,youcansay,“I’mnotgoingtofeedonthisanymore.”Youreallyhavetoloseyourtasteforthesethings.IfyouhaveanybackgroundinAmerica,it’slikewhenyouwereachildandyoulikedtoeatTwinkies,whichisamass-producedcakewithafalse-creamfilling.Childrenloveitbecauseit’sverysweet.WhenIwasachild,IwouldsavemymoneytobuyTwinkies.ButnowadaysifIthinkaboutaTwinkie,it’sverydisgusting.Sothatdispassionistheattitudeyouhavetodeveloptoallyourfeedinghabits,forallthebecomingsthatyoukeepcreating.

Theterm“non-attachment”givestheimagethatyouaresimplyapassiveobserverofyourexperienceandthatyoucansay,“Icanlivewiththisexperienceornot,it’sallequaltome.”ButintheBuddha’sanalysisofthemind,we’renotsimplypassiverecipientsorobservers.We’reouttherecreatingthings.Andpassioniswhatfuelsthedrivetokeepcreating.Toovercomethisdrivetobecreativeinthiswayrequiressomethingstrongerthanjustnon-attachment.

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Q:Buddhistmastersteachusnottogiveanyimportancetoourideasoropinions.Butwhenoneisanactivistormilitantforanoblecause,ideashavetheirimportance.Certainideas,likethoseofHitler,havecausedalotofhorrendoussufferingtomillionsofpeople.Aswestillliveinourconventionalsocietybecausewehavenotyetreachedawakening,don’twehavetocombattheseideas?

A:TheBuddhaneversaidtogivenoimportancetoyourideasoropinions.Afterall,hetaughtrightview,whichiscomposedofopinions,theopinionsthatarehelpfulforawakening.Asforyouropinionsabouthowtheworldshouldberun,whenyouwanttocreateabetterconditioninthesocietyaroundyou,one,besurethatyouropinionsreallyarehelpful,andthen,two,beskillfulinhowyouholdtothem.Learnhowtoholdtotheminareaswhereitreallywouldbehelpful,andtoletgooftheminotherareaswheretheyarenot.Also,learnhowtotakesometimeouttofeedyourmindwithsomequiettimeinmeditation,togiveitsometimeoutfromcarryingitsopinionsaround,andsothat,whenreturningtothem,itcanlookatthemwithmoreobjectivity.

It’simportanttorealizethatviewsarenecessary,simplythatyouhavetolearnhowtoholdtotheminawaythatdoesn’tcausesuffering,withasenseoftherighttimeandrightplace.Asforyouractivism,thinkofitasgenerosity.You’regivingthistotheworld,andastheBuddhasaid,givewhereyoufeelinspired.Buthealsoadvisedthatyougiveinawaythatdoesn’tcauseharmtoyourselfortoothers.Remember,thegoalofanidealsocietyisnevergoingtobeattained,sowecan’tusethatidealasagoalthatjustifiesunskillfulmeans.Whatweleavebehindarethemeansbywhichwetrytoimprovesociety.Sofocusonthemeansbywhichyouaretryingtoattainyourgoodgoals,andinthatway—eventhoughthegoalmaybeoutofreach—atleastyou’veaccomplishedsomegoodnessthroughleavingbehindagoodexample.Ifyouregardyouropinionsasmeansinthisway,youcanthenlearnhowtousethemskillfully.

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DAYTHREE : EVENING

Conviction(2)Tonight’stalkcontinueswiththeissueofconviction.Youmayrememberfrom

lastnightthatwetalkedabouthowintheBuddha’steaching,convictionfunctionsasaworkinghypothesisastowhomtobelieve,whattobelieve,andwhattodoasaconsequence.Lastnightwetalkedaboutthefourfactorsleadingtostream-entryasanexpressionofconviction.Tonightwe’lltalkaboutthefourfactorsthatresultfromstream-entry,inotherwords,thequalitiesofapersonwhohasattainedthestreamthatleadstonibbāna.These,too,areexpressionsofconviction,inthatapersonofthatsorthasconfirmedhisorherconvictionintheBuddha,theDhamma,andtheSaṅgha.Confirmedconvictioninthosethreethingscountsasthefirstthreequalitiesofasteam-enterer.Thefourthqualityisthatsuchapersonhasvirtuesthatareappealingtothenobleones:unbrokenandyetungraspedat,leadingtoconcentration[§4].

Inthecontextofthislist,thethreedimensionsofconvictionarethese:thepeoplewhomyoubelieveinaretheBuddhaandthenobleSaṅgha;whatyoubelieveinistheDhamma;andwhatyoudoasaconsequenceisthatyourvirtuebecomesanaturalexpression,anaturalpartofyourmind.Youholdtotheprecepts,butyoudon’tdefineyourselfortakeanypridearoundyourvirtue.

Inanothercontext,whentheBuddhatalksaboutconviction,the“who”andthe“what”—inotherwords,theBuddha,theDhamma,andtheSaṅgha—arereducedtoconvictionintheBuddha’sawakening:bothwhatheawakenedtoandhowhedidit[§1].

Whatheawakenedtoisthatthereisadeathlesshappinessthatcanbeattainedthroughyourownefforts.Now,thisissomethingofachallengetoeachofus,inthesensethathesaysthatitispossibleforyoutodothis,andyouhavetoaskyourself:Doyouwanttoliveyourlifewithouttryingtofindthathappinessforyourself?That’sthechallenge.

Howheawakenedcamethroughhisunderstandingofhumaneffortthathedevelopedbyabandoningunskillfulactionsinhisownbehaviorandbydevelopingskillfulnesstotheultimatedegree.

There’sanintimaterelationinhisteachingsbetweenknowinganddoing.Youlearnaboutyouractions,thepowerofyouractions,bydoingactions,bytryingdifferentthingsout.Thisiswhythetruthsthathelatertaughtarenotjusttruthsto

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contemplateortoargueabout.They’retruthsthatcarrydutiestellingyouwhattodoifyouwanttoputanendtosuffering.

ThisisalsowhytheBuddhagaveautobiographicalaccountsofhisawakening:toshowwhatactionscando.Throughouthisquestforawakening,hewouldaskhimself,“I’mnotgainingtheresultsIwant.WhatamIdoingwrong?WhatcanIchangeinmyactions?”Hewasconstantlyexperimentinglikethis.Itwasthroughtheseexperimentsthathefinallygainedhisawakening.Intellingusabouttheseexperiments,hewasencouragingustotakeanexperimentalattitudetowardourownactionsaswell.WetalkedalittlebityesterdayaboutwhattheBuddhawasdoingonthewaytoawakeninginovercomingdistractingthoughtsinhismind.Andinaverybriefform,theremainderofthestoryisthathethenputthemindintoconcentration,fromtheconcentrationhegaineddiscernment,andfromthediscernmenthegainedthereleaseofawakening.

So,tonightI’dliketofocusonwhatheawakenedto.OneofhisbriefestexpressionsofhisawakeningisthatfirsttherewastheknowledgeoftheregularityoftheDhamma,andafterthattherewastheknowledgeofunbinding.

WhatistheregularityoftheDhamma?It’sthepatternofhowthepowerofactionplaysitselfoutintheworldandalsointhemind.AftertheBuddhaputhismindintosolidconcentration,thefirstquestionthatcametohimwas,“Isthismyonlylifetimeorhavetherebeenlifetimesbeforethis?”Thatwasahotquestioninhistime.It’snotthecasethateveryoneinIndiabelievedinrebirth.Infact,therewasalotofargumentandcontroversyaroundthetopic.So,astheBuddhasaidwhenherecountedhisawakening,hebegantorealizethathecouldrememberlifetimesgoingbackmany,manyeons.It’sinteresting,whatherememberedabouthislives—regardlessofwhetherhewasahumanbeing,aheavenlybeing,ananimal,orabeinginthelowestrealms:whathisnamewas,whathisappearancewas,whatheate,hisexperienceofpleasureandofpain,andhowhedied.That’slife:eat,pleasure,pain,die.

AsIsaid,herememberedmany,manythousandsofeonsoftheselives.Whenexplaininghowlonganeonis,theBuddhasaidtoimaginethatthere’sayokefloatingintheocean,andthere’sablindturtlelivinginthebottomoftheocean.Onceevery100years,itcomestothesurface.Theamountoftimeitwilltaketheblindturtletogethisheadthroughtheyokeisoneeon.It’salongtime.

However,theBuddhadidn’tjuststopatthatknowledge,becausethat,onitsown,didn’tleadtotheendofsuffering.Thenextquestionthatcametohimwas,“Isthisjustmeordoesithappentootherpeople,too?Andwhatisthemechanismthatdeterminesrebirth?”Thatledtohissecondknowledge,inwhichhesawallthebeingsinthecosmosdyingandbeingreborn,fromthelowestlevelsofhellandtothehighestgodsintheheavens.Andalltheirrebirthsweredependentontheiractions,whichwereinfluencedbytheirviews.HerewegetbacktothethemeImentionedthefirstnight:youractionsareintentions,andyourviewsareactsof

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attention.Thesedeterminethelevelsofbecominginwhichyoutakebirth.Thelessonshelearnedfromthissecondknowledgearethese:First,hesawthe

roleofthemindinshapingthisroundofdeathandrebirth.Wedon’tsimplyactinworlds.Ouractionsactuallycreatetheseworlds.Causalityisresponsivetothemind.Wecouldsaythatthemindplaysaroleasacauseincreatingworlds.Yourconsciousnessisnotjustaby-productofmaterialorphysicallaws.It’saninstigator.Inparticular,causalityisresponsivetotwoprimaryactsofthemind:intentionandattention.Thesequalitiescancreatealotofhavocwhentheycreateunskillfulstatesofbecoming,butthey’realsothequalitiesthatarejustrightfordevelopingskills,whichiswhytheyplayaroleindevelopingtheskillsofthepathtotheendofhavoc.

However,causalityisnottotallyresponsivetoyourdesires,becausethenatureofcausalityissuchthatifyourviewsarewrong,theygetyoutocreateworldsofsuffering.Ifthey’reright,theygetyoutocreateworldsofrelativeease.Butevenworldsofeasearemarkedbyaging,illness,anddeath.Eventhehighestgodsmusteventuallydie.Somortalityisbuiltintothepattern.

Thisrealizationledtohisfurtherrealizationthattheroundisfutile.Itdoesn’treallyleadtoanywhere.Itjustgoesaroundandaround.

Anotherrealizationwasthatthereisnooneincharge.Nowatfirst,thisinsightcanseemverydisconcerting,especiallyifyou’vegrownupinaculturethatassumesthatthere’sabenevolentdesignincharge.Butwithreflection,youalsorealizethattheBuddha’srealizationcanbeliberatingbecauseitfreesyoutopursueyourdesirefortruehappiness.Youdon’thavetosubmitthatdesiretosomeoneelse’splanforyou.

Hereagain,though,theBuddhadidn’tstopatthisknowledge.Hisnextquestionwas,“Giventheviewsandintentionsthatkeeptheprocessgoing,arethereviewsandintentionsthatcanputanendtothecycle?”

Thisiswhatledtothethirdknowledge,whichiscalledtheendingoftheeffluents.Theeffluentsherearethedefilementsofthemind.They’recalledeffluentsbecausethey“flowout”ofthemindandflooditwithsuffering.

Thisknowledgecameintwosteps.Thefirststepisexpressedintermsofthefournobletruths.Thesearetheviewsandintentionsthatcancutthroughcravingandleadyoutoyourfirstexperienceofthedeathless.Thenextstepistheactualendingoftheeffluents,thethingsthatarestillleftinthemindafteryourfirstexperienceofawakening:sensuality,becoming,andtheignorancethatkeepsallofthisgoing.

Withtheendingofthatignorance,theBuddhagainedfullawakening.Ifwecanstophereforonemoment,weseethattheoverallpatternofhis

awakeningfollowsthesamepatternweshouldfollowaswecometomeditation,too.Eventhoughwecan’tremembermanylifetimesofstoriesinourpast,westillhaveatendencytobringourpersonalstoriesintothemeditation.Thatcorrespondstothe

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Buddha’sfirstknowledge.Andnoticethatinsteadofgoingimmediatelytothepresentmoment,hefirsttookthelargerview,inwhichhecouldseehowsmallhisnarrativeswereinthecontextofthewholecosmos.Onlythenwashereadytocometothepresentmoment.Thisiswhywestartthemeditationwiththoughtsofgoodwillforeveryone,forallbeings.Inotherwords,thinkofinfinitybeforeyougotothepresentmoment.Ofcourse,theBuddhatookhislaststepoffocusingonthepresentmomentfartherthanwenormallydo,buthealsosaidthatweallhavethepotentialtodowhathedidaswell.Throughouthistellingofhisstory,hesaidthathewasabletofollowthesestepstoawakeningbecauseofqualitiesthathehadinhismindbutalsoqualitiesthatwecandevelop,too:ardency,heedfulness,andresolution.Infact,that’swhyhetalkedabouthisawakening:asatemplateforwhatwecandoaswell.WecanmaketheregularityoftheDhammaworkforusjustashemadeitworkforhim.

Sothat’stheregularityoftheDhamma.Thenthere’sunbinding.Thewordunbindingmeans“goingout,”inthewayafire

goesout.ThemeaningofthistermastheBuddhaappliedittothemindcomesfromthewaypeopleinIndiaatthattimeunderstoodhowfireworked.Intheireyes,firewassustainedbecauseitclungtoitsfuel;andbecauseitwasclingingtothefuel,itwasactuallytrappedbythefuel.InEnglishwesaythatsomethingcatchesfire,andinIndiatheyactuallytookthatliterally,withtheaddedpointthatfirewascaughtbythefuelbecauseitwasclingingtothefuel.

Youprobablyknowthestoryofthemonkeyinthecoconuttrap.There’salittleholeinthecoconutshell,andtheyputsomethinginsidetheshellthatthemonkeywants.Thehole’sbigenoughforthemonkeytoslipitshandin,butonceitgrabsontotheobject,itcan’tpullitsfistout.Youcanactuallycatchmonkeysthisway.Ifthemonkeyweretoletgo,itwouldbefree.Butitneverletsgo.Thesamewithhumanattachment.We’retrappedbecausewewon’tletgo.Similarly,intheimageofthefirelettinggo,thefiregoesoutbecauseitletsgo.Thenit’sfreed.ThisistheimagethattheBuddhausestodescribewhathappenstothemindinawakening.You’retrappedbyyourownclinging.Youfreeyourselfbylettinggo.

Now,inmanywaysthestateofunbindingisindescribable.However,theBuddhadidtalkaboutitenoughtoshowthatit’saworthygoal,andfiveaspectsofunbindingstandoutinhisdescriptions.

One,it’sastateofconsciousness,butit’snotordinaryconsciousness.It’sdescribedasconsciousnesswithoutasurface.TheimagetheBuddhagivesisofabeamoflight.There’sawindowontheeastwallofahouse,andawindowlesswallonthewestside.Whenthesunrises,wheredoesthelightbeamenter?Andwheredoesitland?Itentersbytheeastwindowandlandsonthewestwall.Ifthere’snowall,itlandsontheground.Ifthere’snoground,itlandsonthewater.Ifthere’snowater,itdoesn’tland.That’stheimageforanawakenedawareness.Itdoesn’tland

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anywhere.Thisisalsocalledanunestablishedconsciousnessandanunrestrictedawareness.That’sthefirstaspectofunbinding.It’sanunestablishedconsciousnessthatlandsnowhere.

Thesecondaspectisthatitisatruth.Itdoesn’tchange,it’snotfabricated,and,asaresult,intheBuddha’swords,itisundeceptiveanditdoesn’twaver.Thisaspectofunbindingisreflectedinsomeofthenameshegivesforit,suchaspermanence,agelessness,undecaying,deathless,andtruth.Whenhetalksaboutnibbānabeingnoble,thisiswhathemeans:Itdoesn’tchangeonyou.

Thethirdaspectisthatitisbliss—areallyintenselevelofpleasureandhappiness,althoughthisblissdoesn’tcountasafeeling.It’sadifferenttypeofblissentirely.Thisaspectofunbindingisreflectedinsomeoftheothernameshegivesforit,suchasexquisite,freefromhunger,peace,security.Healsocallsitanisland,ashelter,aharbor,refuge.

Thefourthaspectofunbindingisthatit’sfreedom.It’sunboundinthatit’sfreefromattachment,freefromlonging,freefromcraving.

Andthenthefifthaspectisexcellence.IntheBuddha’swords,it’samazing,astounding,theultimate,andthebeyond.

So,eventhoughunbinding,strictlyspeaking,isindescribable,theBuddhamentionsthesefiveaspects—true,free,blissful,excellent,object-lessconsciousness—toletyouknowthatit’sareallygoodthingtogofor.Andhowdowegetthere?Bydevelopingthefivefaculties,justashedid.Thisiswhatwe’reworkingonrightnow.Thisiswhereourpracticecanlead.

ThinkabouttheimplicationsoftheBuddha’sawakeningforamoment.Weliveinaworldwheresomeonehasfoundthissortoffreedomandhappinessthroughhisownefforts,andhesayswecandoit,too.Hetalksaboutthisbecausehesayshewantsustowantthisaswell.Soweliveinaworldwherethisispossible.Takinghisstoryasatruth,beingconvincedbyhisstory,createsacertainkindofworldinwhichyoucanfunctionforyourowntruesthappiness.

Toappreciatetheimpactofthisvisionofyourselfandtheworld,youcancomparethisaccountwithotherversionsoftheBuddha’sawakeningthathaveappearedinBuddhisttraditionsoverthecenturies.EverytimethattheDhammawaschangedbyothertraditions,theyalsochangedthestoryoftheBuddha’sawakening.Forexample,there’saMahāyānaaccountintheDaśabhūmikaSūtraaccordingtowhichtheBuddhadidn’tgainawakeningundertheBodhitree.Instead,alltheBuddhasofthepastconsecratedhimbybeamingtheirpowersintohishead,afterwhichhegainedawakeningupinthePureAbodes.OnlythendidhecreateanemanationbodythatappearedtogainawakeningbackonEarth.That’saMahāyānaversion.InaVajrayānaversion,recordedintheCaṇḍamahāroṣanaTantra,theBuddhaactuallygainedawakeningwhenhewasbackhomeinhispalace,havingtantricsex

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withaconsort,andalltheBuddhasofthepastcametogivehimawakening.OnlyafterthatdidtheBuddhagooutandsitundertheBodhitree,pretendingtopracticeausteritiestogainawakeningtherebecausehethoughtsomepeoplewouldbeimpressedbythatkindofexample.

Sobothofthoseversionscreateadifferentworld,oneinwhichnobodygainsawakeningonhisorherown.ItrequiresotherBuddhasfromthepasttodoitforyou.

AnotherversionoftheBuddha’sawakeningisonewefindnowinwhat’scalledsecularBuddhism.ThisversionsaysthattheBuddhahadnoparticularawakeningexperienceatall.Hesimplycontemplatedandstudiedhislife,comingeventuallytotheconclusionthatthere’snoonepathforeveryone,thatweeachhavetobetruetoourselvesindecidingwhatwayoflifefeelsmostappealingtousandgivesusourgreatestsenseofmeaning.Inthisversion,there’snodeathlesstruth,norealfreedomatall,justthefreedomtochooseyourownpath,butnoneofthesepathsgoanywherespecial.

Soeachofthesestories,dependingonwhichoneweaccept,colorsoursenseoftheworldthatweliveinandoursenseofwhatwehavepotentiallywithinus.Ifweacceptanyoftheselastaccounts,weliveinaworldinwhichnoonehasevergainedawakeningonhisorherown.Andinthesecularexample,there’snotevenanawakeningoranendtosuffering.

However,ifwehaveconvictionintheBuddha’sawakeningthroughhisownpower,itactuallygivesusmoreconfidenceinourownpowertoshapeourlives.Amongtheimplicationsoftheearliestaccountoftheawakeningforourlives,fourpointsstandout.

•Thefirstpointisthatthere’smoretousthanjustbiologicalbeings.We’renottotallyconditionedbythelawsofphysicsandchemistry.Itispossibleforustoknowanunconditionedhappiness.

•Thesecondpointdealswiththepowerofouractions.Wehavethepowertocreatetheworldsinwhichwelive.Wealsohavetheabilitytogobeyondthoseworldsbygainingawakening,basedonqualitiesthatwehaveinapotentialform.

•Thethirdpointisthatawakeningisnotrelativetoculture.Inotherwords,awakeningisnotamatterofAsianorEuropeanculture.Itstandsoutsideofcultureandsocanactasameasuringstickforhowwemeasurethegoalsofourlives.Askyourself:Whatdoyouwantoutoflifewhenawakeningispossible?JusttheBMWChill,orsomethingmore?

•Thefourthpointisthattruehappinesscanbefoundonlythroughdevelopinggoodqualitiesoftheheartandmind.Thegoalisnoble,andsoisthepath.

Sowhenyouthinkofthesepoints,youcanseewhyconviction,definedinitstraditionalsense,isastrength.Itempowersustohaveconfidenceinourabilityto

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developthequalitiesneededfortruehappiness.Itgivesusaworld,itgivesusasenseofwhowecanbeinthatworld,thatoffersthehopeforagenuinehappinessthat’smorethanjustlong-term.Itliesentirelyoutsideofspaceandtime,andyetcanbetouchedfromwithin.

Nowthismaybeadifferentworldfromtheoneinhabitedbythepeoplearoundus,andsometimesthatthoughtcandeterus,candiscourageusfromfullytakingonconvictionintheBuddha’sawakening.Butwhyshouldweletotherpeople’sopinionsplacelimitsonusinthisway?TheBuddhastatesthatwearenotjustprisonersofourculture.It’sinourinteresttotakeadvantageofthepossibilitythathehasshownisopentoallofus.

Forexample,thepartoftheBuddha’steachingsthatmostWesternersfindhardesttoacceptistheteachingonrebirth.Now,theBuddhahimselfsaidhecouldn’tproveittoyou,however,hedidsaythatitisatruththatwecanfindthroughourownpractice.Evenbeforeweproveitforourselves,wecanseethatifweadoptitasaworkinghypothesis,itactuallymakesusmoreskillfulinouractions.Youmighttakethisasanexperiment.Trytoliveyourlifeforoneyearasifyoureallybelievedinrebirth.Seewhatthatdoestoyouractions.Youtendtogetalotmoremeticulousinwhatyoudo,andyoutendtogivemoreofyourselftodoinggood.That’sthekindofprooftheBuddhawouldoffer.

So.Thosearethefirstthreequalitiesofconfirmedconviction—inotherwords,convictionintheBuddha,theDhamma,andtheSaṅgha,gatheredtogetherandexpressedasconvictionintheBuddha’sawakening.

Now,someonewhohasgainedthefirststageofawakeningalsohasafourthqualitywhichis,asImentionedearlier,virtuesappealingtothenobleones.Onceyou’veconfirmedforyourselfthatwhattheBuddhataughtistrue,thatthereisadeathlesshappinessattainedbysteppingoutsideofspaceandtime,youseethattheprocessofsufferinghasbeengoingonforalong,longtime.Itdidn’tstartjustwiththislastbirth.Andyourealizethatthethingsthathavekeptyoufromdetectingthisdeathlesswereyourownunskillfulactions.Asaresult,fromthatpointon,youwouldneverintentionallybreakthefivepreceptseveragain.However,becauseyouseethatthereisnoneedforasenseofselfinthatexperienceofthedeathless,andthatit’snotcreatedbytheprocessesofbecoming,yourealizethatyoudon’tneedtocreateasenseofselfaroundtheskillsyou’vealreadymastered:yourvirtues.Asaresult,youdon’texaltyourselfforyourvirtueanddon’tdisparageotherpeoplewholackthatlevelofvirtue.Inotherwords,youdon’tneedtocreateasenseofbecomingaroundyourvirtues.Thisiswhyyourvirtuesareappealingtothenobleones.However,becauseyoustillhavetodevelopconcentrationanddiscernmentfurther,therewillbealingeringsenseof“Iam”surroundingthoseactivities,whichwillbeabandonedonlywhentheycompletetheirworkandyieldfullawakening.

Toconclude,thinkbackonthethreedimensionsofconvictionastheyapplyto

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thisexplanationofthefactorsofstream-entry.WhoyoubelieveinistheBuddhaasanawakenedone.WhatyoubelieveinistheDhamma,whichteachesyouthatyouractionsdomatterandthattheyhavethepotentialforgreathappinessorforgreatharm—aDhammawhich,ifyoufollowit,leadstoahappinesstotallyfreefromharm,thesamehappinesstheBuddhaattainedthroughhisownactionsonthenightofhisawakening.Andthenwhatyoudoasaconsequenceisthatyouholdtoyourvirtues,youstickbytheminawaythatleadstoconcentration,butwithoutdefiningyourselfaroundthem.

Soevenifyouhaven’tyetreachedstream-entry,whenyouthinkaboutthesedimensionsofconviction,theyimplythatyoutrytobeasscrupulousasyoucanaboutyourvirtues,againwithoutexaltingyourselfordisparagingothers.Inobservingyourvirtuesinthisway,you’redevelopingagoodbasisformindfulnessandconcentration.That’sbecauseyou’renottiedupinregretordenialabouthavingdoneharminthepast;otherwise,thatkindofregretwouldactuallyplacewallsinyourmindthatwouldgetinthewayofyourmindfulness,whichisyourabilitytokeepthingsinmind.Thepracticeofvirtuealsohelpsyoudevelopalertness—keepingclosewatchoveryouractionstomakesurethey’reinlinewiththeprecept—andardency—givingyourwholehearttodoingthiswell—bothofwhicharequalitiescentraltomindfulnesspractice.

Soit’sinthiswaythatconvictionisanimportantfoundationnotonlyforlivingahappylifebutalsoforgood,solidmeditation,whichwillbeourtopicbeginningtomorrownight.

Q:Thefactthattherehavebeenmanyhistories,storiesabouttheBuddha’sawakeningcanbesomewhatdisturbing.Iftherearethreestories,thentwoofthemarefalseandmaybeactuallyallthreearefalse,andthetruthissimplysomethingelse.Isthiswithoutimportance?

A:No.Whenyoulookatthethreestories,therearetwothingsyouwanttoevaluate.Startbysimplylookingatthewaythestorieswerewrittendownandhowthey’vebeenpasseddown.TheTheravādaversioncamemuchearlierandwaswrittendownmuchearlierthantheotherones.Youcantellbythestyle,thelanguage,andalsothecontent.TheMahāyānaandVajrayānaversionsassumetheTheravādaversion,buttheTheravādaversiondoesnotassumetheothertwo.

Butmoreimportantly,astheBuddhasaid,after500years,thenotionoftherebeingonetrueDhammawasgoingtodie.Inotherwords,manyversionswouldappear,andthatfactwouldcalleveryversionintoquestion.That’sthesituationwe’reinnow.Andsoyouhavetoaskyourself,ifyouwanttochooseoneversionoveranother:Whatinsideyouprefersthatversion,andisthatapartofyouthatyoucantrust?Thisrequiresalotofhonesty.Thenaskyourselffurther:Ifyoutakeonanyoftheseasaworkinghypothesis,whateffectwillithaveonthewayyouleadyourlife?

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Whichstorywillhavethebesteffect?ThosearethetestswehavetoapplytoanyDhammateaching.

Q:“Theentirecreationliveswithinyou.”Whatdoesthissentenceinspireinyou?A:ItinspiresaYesandaNo.Ontheonehand,yes,wedoplayaroleincreating

ourexperienceoftheworld,ourexperienceofourself,butontheotherhand,no,wecan’tjustcreateanythingwewant.Tobeginwith,you’relimitedbytherawmaterialscominginfromyourpastactions.Second,therearecertaincausallawsthatforceaparticularresultfromaparticularaction.Youcan’tsay,“I’mgoingtodowhatIwantallthetimeandI’mgoingtogettheresultsIwantallthetime.”Sometimesyoudowhatyouwantbutyoudon’tgettheresultsthatyouwant,whichmeansthatyouhavetolearnfromyouractionsastowhat’sreallyskillfulandwhat’snot—andalsowhat’sreallyworthwantingandwhat’snotworthwanting.

Q:I’mnotaBuddhistinthesensethatI’venottakenrefugeandI’veneverfollowedanyritual.Myinclinationismorenon-religious.Nevertheless,theDhammaisinmyheart.Idon’tknowhowtosayitotherwise.Couldthisbecomeanimpedimentinmyevolutioninthepracticeofmeditation?

A:Youhavetounderstandthattakingrefugeisnotaritual.Thereisaritualfortakingrefuge,butthat’snottheactualtakingofrefuge.WhattakingrefugeintheBuddha,theDhamma,andtheSaṅghameansisthatyouwanttotaketheirexampleasamodelforhowyouliveyourlife,andyouwanttotaketheirqualitiesandbringthemintoyourheart.Forexample,theBuddhawasapersonofwisdom,compassion,andpurity,andsoyouwanttodevelopthosesamethreequalitiesinyourheart.Whenthosequalitiesareinyourheart,thenyouhavearefugeinside,andthat’swhatreallymatters.

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DAYFOUR: MORNING

PainApril25,2017

Aproblemthatweallencounterinmeditationispain.It’severywhere.Imustadmit,it’salittlebitdisconcertingwhenIcometoFranceandineveryvillageIgoto,there’salwaysabigsignthatsaysthey’reselling“Pain.”So,it’sauniversalproblem.Wedon’tlikepain,butwelearnalotfromit.Afterall,theBuddhalisteddukkha,orpain,asanobletruth.It’stheveryfirstnobletruthandit’stheproblemwe’reheretosolve.Wecansolveitnotbyrunningawayfromit,butbycomprehendingit.Whenwecomprehendit,wecangetpastit.However,ourinitialinstinctistotrytorunawayortotrytopushitaway.Toovercomethatinstinct,wepracticeconcentrationtogivethemindagoodplacetostaywhereitdoesn’tfeelthreatenedbythepain.Fromtherewecanlookintothepaininanobjectiveway.

Sothefirststepwhenyou’redealingwithpainisnottofocusonthepainbuttofindaspotinthebodythatyoucanmakecomfortablethroughthewayyoubreatheandrelatetoyourbreathenergies.AjaanLeegivestheanalogyofafloorinahouse.Ifyou’regoingtoliedownonthefloor,don’tliedownontherottenspots.Findthespotsthataresolidandliedownthere.Healsogivesanotheranalogy:It’slikeeatingamango.Ifamangohasarottenorawormyspot,eatthespotwherethefleshisgood.Leavetherottenspottotheworms.

So,supposethatyouhaveapaininyourknee.Focussomeplaceelseinthebodyandthen,whenyougetthatspotcomfortableanditfeelssecure,thinkofthegoodbreathenergyinthatgoodspotspreadingdownthroughthekneeandthenoutthroughthesoleofthefoot.Inotherwords,don’tallowthepaintoseemlikeawallthatcanblockthebreath.Thinkofthebreathbeingabletopenetrateanything.

Also,thinkofthebreathasbeingtherefirst.Inotherwords,it’snotthatyou’repushingthebreaththroughthepain.Instead,you’rebackingupalittlebittoremindyourselfthatyourfirstexperienceofthebodyisthebreathenergy.Thebreathisactuallypriorto,andmorefundamentalthan,thepain.Seehowthatperceptionchangesthebalanceofpower.

Whatwe’rebeginningtodohereistochangeourperceptionsaroundthepain.Useaperceptionthatmakesthepainseemlesssolid.Thenitwon’thavepossessionoftheknee.

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Now,whenyoufeelsecureinyourcomfortablespotandcanstartfocusingonthepain,thereareotherwaysyoucanquestionyourperceptionsaroundthepainaswell.Onequestionyoucanaskis,“Isthepainthesamethingastheknee?”Thismayseemlikeastrangequestion,butyouhavetorememberthatourfirstencounterswithpainoccurredwhenwewereinfants.Evenbeforeweknewlanguage,wehadtodealwithpain.Someofourunquestionedunderstandingsaboutpaincomefromthattime,sowemaystillhavesomeunreasonableassumptionsunderlyingourperceptionofpaineventhoughwe’readults.Thebestwaytouproottheseassumptionsistostartaskingquestions.Andsometimes,touprootstrangeassumptions,youhavetoaskstrangequestions.

Anotherquestionyoucanaskis,“Doesthepainmeantohurtyou?”Youhavetorememberthepainhasnointentionatall.

Anotherusefulquestionis,“Isthepainasolidthing,ordoesitcomeandgoinmoments?”Seeingitasmomentsmakesitlessoppressive.

Thenyoucanaskyourself,“Arethemomentsofpaincomingatyouoraretheygoingaway?”Thinkofyourselfassittinginatrain,facingthebackofthetrain.Everythingthatcomesbythewindow,assoonasyouseeit,isgoingaway,goingaway.Trytoapplythatsameperceptiontothemomentsofpainastheyarise.

Whenseeingthepainasindividualmomentsorpointsofpain,youcanalsobegintonoticethatyousometimeshavethetendencytotakeindividualpainsindifferentpartsofthebodyandtiethemtogetherwithlittlelinesoftension.InAmerica,there’sagamecalledConnect-the-Dots,whereyou’representedwithaseriesofdotsandtoldtodrawlinesconnectingthemtoseewhattheyrepresent.Andwedoasimilarthingwithourpains.Weconnectindividualpainsintolargerpatternsofpain.

Now,thishabitofconnectingthingsinthebodyisacommonone,anditplaysanimportantroleinusingthebody.Ifyou’regoingtomoveyourarm,youneedtohaveasenseofwhichpartisconnectedtowhichpartsothatyoucanmoveitproperly.Butthenwetakethatabilityandwemisuseitbyconnectingpainsintosomethingbiggerthantheyhavetobe.Soifyouseethathappening—thatalineoftensionisbeginningtodevelopbetweenonepointofpainandanotherpointofpain—justcutrightthroughit.

TherewasasciencefictionstoryIreadonceinwhichtheyweredevelopingamachineforteleportation,butitwasn’tyetquiteworkingright.Yourbonescameaftertherestofyourbody.TheyhadaspacestationupontheMoonandweretryingtosendcatsbackandforth,toperfectthemachine.Whenacatarrived,itdidn’thaveitsbones,sowhatwouldcomepouringoutofthemachinewouldbecatooze.Theywouldputitinabowl,waitingforitsbonestoarrive.Nowitdidn’tjustsitthereinthebowl.Itwouldtrytomoveoutofthebowland,eventhoughitdidn’thavebones,

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itcouldconnectdifferentpartsofitsbodythroughlinesoftensiontomakeavague,rabbit-likeshape,andthenitwouldhoparound,afterwhichitwouldhavetogobacktorestinthebowluntilitsbonescame.Itwasabletomovebyusingtensiontomakeconnectionsamongdifferentpartsofitsbody.That’showwemoveourbodiesaround,too,byseeingconnectionsandmakinglinesoftensionbetweenthedifferentparts.

Butwhileyou’resittingherewithyoureyesclosed,notmovingatall,youdon’treallyneedtomaketheconnectionsbydrawinglinesoftensioninthebody.Youcanactuallypictureyourselfasjustabowlofyou,withnoneedtoconnectpainstooneanother.Thisperceptionofcuttingtheselinesishelpfulnotonlyindealingwithpain,butalsowithanysenseoftensionconnectinganywhereinthebody—andevenwiththoughtsappearinginthemind.Justthinkofcuttingrightthroughtheconnections,repeatedly.Andthenasyou’resittinghere,therewillbeagreatersenseofease.

Sothesearesomeofthetricksofperceptionyoucanuse,andasyoudo,youbegintorealizethattheperceptioniswhatmakesthepainsomethingthatyousufferfrom.Thinkofpainasapotential,andthatit’sthroughyourperceptionsthatyoutendtocreateitintosomethingthatactuallymakesyousuffer.Ifyoulearnhowtocuttheperceptionsorconvertthemintonewperceptions,yourrelationshiptothepainwillchange.

Theimportantthinghere,though,istorememberthatyou’renottryingtomakethepaingoaway.Sometimesitwillhappen,asyouchangetheperception,thatthepaindoesdisappear.Butsometimesthepainwillstaynomatterwhatyourperception.Still,ifyouchangetheperceptioninaskillfulway,thenthepaindoesn’thavetomakethemindsuffer.

Sotrytoexploreyourperceptionsaroundthepain,sothatinsteadofjustsittingthere,beingatargetforthepain,you’remoreaggressive,moreproactiveinsearchingoutthepain.Andasyoubecomemoreproactive,youbecomeamovingtargetthatthepaincan’thitsoeasily.

Now,don’tforgetthatyouneedtocomefromapositionofsecurity.Sotrytokeepintouchallthetimewiththepartofthebodythatyoucanmakecomfortable,becausethatwillgiveyouthestrengthyouneedtoexaminethepain.Andinthatway,insteadoftryingtorunawayfromthepain,youcanactuallycomprehendit.Youunderstanditsrelationshiptoperception.Youlearnthatpainissomethingyoudon’thavetobeafraidof.Andthis,ofcourse,willbeaveryusefulskilltodevelopasyougothroughlife,becauseasyougetolder,asyougetsick,andasyouapproachdeath,painwillcomewhetheryou’resittinginmeditationornot,butyou’llnowhavetheskillstodealwithitwithoutfear.Andwhenthere’snofear,thepaincan’tmakeyoudounskillfulthings.

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DAYFOUR: AFTERNOON

Q&A

Q:Canyouexperiencea“pure”sensationwithoutperceptionor“pure”feelingwithoutperception?Isitanunperceivedornon-perceptionofthefeeling?

A:Youcanconsciouslytrynottoperceivethefeelingbutthenyouwillberelyingontheperceptionofsomethingelseinordertodothat.Theonlytotallypurefeelingsarethosethatarefeltbyawakenedpeople.

Q:You’vespokenaboutthereductionofstress.WhatdoyouhavetosayaboutCentersforMindfulness?SomeofthoseamongushavecomehereontheadviceoftheAssociationforDevelopmentofMindfulness.

A:Theanswertothisquestionrequiresaddressingtwopoints.1)Oneisusingtheword“stress”todefinedukkha:TherearethreereasonswhyI

usethatword.ThefirstonecamefromareporterIknewinBangkokwhoaskedme,“WhydoBuddhiststalkaboutsufferingallthetime?Idon’thaveanysufferinginmylife.”

Iaskedhim,“Doyouhaveanystress?”“Oh,yes,lots!”“That’swhatwe’retalkingabout.”Thesecondreasonisthatwhenyougetintosubtlelevelsofconcentration,there

isstillsomedukkhaleft,butit’stoosubtletobecalledsuffering,so“stress”isabetterwordforit.Otherwise,whenyou’reinastateofconcentrationlikethat,yousay,“Idon’tseeanydukkhahere.”

Thethirdreasonisthatit’sverydifficulttoromanticizestress.Therearenosongsorpoemsorgreatnovelsaboutstress.SometimesIhearpeopletalkabouttheirheroicsuffering,butimagineheroicstress.Thetwotermsdon’tgotogether.Soithelpstode-romanticizedukkhatocallitstress.That’stheissueofstress.

2)Second,reductionofstress:Anythingthat’sgoodforcuttingdowntheamountofstressinpeople’slivesisagoodthing,butyouhavetorealizethatwhat’sbeingtaughtatmindfulnesscentersisnotBuddhist,fortwomainreasons.One,thepurposeoftheDhammaisnotsimplytoreducestress,buttoputanendtoit.Andsecond,whattheydescribeasmindfulnessisnotwhattheBuddhameantbythewordsati.Whatthey’reteachingispatienceandequanimity,whichisperfectlyfine,

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butastheBuddhasaid,thosequalitiesareonlyonestrategyforputtinganendtostress.Therearelotsofcausesofstressthatpatienceandequanimitycannottouch.We’llbetalkingaboutthattonight.

Q:Forpermanentpains,doyoudealwiththemasyouwouldwiththosethatariseanddisappearasinmeditation?

A:Todealwiththem,Yes.Thenagain,however,rememberthatthepurposeoftheskillswelearninmeditationisnottocurethepainbuttochangeyourrelationshiptoit.Infact,it’sthroughchangingyourrelationshiptothepainthatyouadvanceonthepath.Youunderstandthepowerofperceptiontocreateagoodorabadexperienceinthepresentmoment,andit’sinunderstandingthatpowerthatyougaindiscernment.

Q:Doyouusethesamemethodtotreatphysicalpainsandemotionalknots?A:Ingeneralterms,Yes.Youneedaplaceinyourawarenesstostepbackand

then,fromthatposition,tolookattheemotionalknotfromtheoutside.Andyouwillalsohavetoquestionitbecause—aswithphysicalpain—whatmakesanemotionalknotsointense,whatmakesitasourceofsuffering,isthewayyouperceiveit.TheBuddhatalksaboutemotionalstatesasbeingfabricatedoutofthreethings:whathecallsbodilyfabrication,verbalfabrication,andthenmentalfabrication.

Bodilyfabricationisthewayyoubreathe.Simplybylearninghowtobreathecalmlyaroundtheemotionalproblem,youcanbegintotakeitapart.Justtwoweeksago,Iwasreadingthatsomescientistshaddoneastudyshowingthatcalmbreathingcalmsthemind.Howdoyousay“Duh!”inFrench?Maisbiensûr.Ofcourseitcalmsthemind.We’vebeendoingthatfor2,500years.

Themoredifficultpartsaretheverbalfabricationandthementalfabrication.Verbalfabricationisbasicallyhowyoutalktoyourselfabouttheissue,whichthetextsdivideintotwoactivities:directedthought,whereyouthinkofatopic;andevaluation,whereyouthinkaboutthetopic:makingcommentsonit,askingquestionsaboutit.Mentalfabricationhastodowithfeeling-tonesandperceptions.Thesearethethingsthatkeeptheknottied.Soyouhavetolearnhowtoquestionthem.Twoquestionsyoumightstartwithare,one,askthem:Isthisreallytrue?Andtwo,whatiftheoppositeweretrue?Thesequestionshelptoopenyourimagination,andthatcanhelptountiesomeoftheknots.

Thiskindofquestioningwillgothroughmanylevelsuntilyoufinallygettotheunderlyingperceptionthatholdstheknottogetherorkeepsittiedtogether.Usuallythatperceptioncomesfromwhat’scalledyourlizardbrain.Thatkindofperceptioncanappearanddisappearveryquickly,andyetleaveitsmark.Thisisoneofthe

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reasonswhywetrytodevelopalertnessinthemeditation:sothatwecanseethesethingsquickly.They’relikesubliminalmessages.ThoseareillegalinFrance,right?They’resupposedtobeillegalinAmerica,too,butthey’rethere,andnobodydetectsthemexceptpeoplewhomeditate.OnceIwasvisitingafriend,andoneeveningtherewasaTVprogramonFoxcalled24Hours.DidtheyhavethatinFrance?Itwasaboutpolicetryingtotrackdownterroristsandpreventaterroristattack.Myfriendwantedtoseehowamonkwouldreacttothisprogram.Well,thismonkwatcheditfortwominutes,andthenwenttotheothersideoftheroom.Ididn’twantthatstuffinmybrain.Thentheyhadacommercialbreakfortheeveningnews.Now,Foxisaveryright-wingnetwork.Therewasabigwhitepanelbehindthenewscasters,andwhiletheyweretalking,amessageflashedveryquicklyacrossthepanel,“Beafraid,beafraid,beafraid.”Myfrienddidn’tseeit,butI’msureitleftaneffect.Yourlizardbrainactsinthesameway.Soifyou’realertenough,youbegintoseethemessagesthatliebehindyouremotionalknots.Thatallowsyoutoquestionthoseperceptions,sothatyoucanfreeyourselffromtheknot.

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DAYFOUR: EVENING

PersistenceForthepasttwonightswe’vebeentalkingaboutthewayouractsofattentionand

ourviewsshapeoursenseoftheworldandoursenseofself:whattheBuddhacalls“becoming.”Tonightwe’llbeginfocusingontheothermainfactorthatshapesourbecomings,i.e.,intention,whichliesattheessenceofaction.Altogether,therearethreefacultiesfocusedonintention:persistence,mindfulness,andconcentration.We’llstartwithpersistence.

Persistenceisintimatelyconnectedwithconviction.Onceyouaregenuinelyconvincedofthepowerofyouractions,youwillmakeeveryefforttobeheedfulindoingonlywhat’sskillfulandavoidingwhat’sunskillful.Theconnectionbetweenconvictionandpersistenceisshowninthethirddimensionofconviction,whichiswhatyoudo,basedonwhatyoubelieveandwhomyoubelievein.Thatthirddimensionalreadyrequiressomepersistenceandsomeeffort.Also,asweengageinthisthirddimensionofconviction,we’realreadydevelopingsomequalitiesthatareusefulforpersistenceintrainingthemind:inparticular,mindfulness,ardency,andalertness.ConvictionisalsorelatedtopersistencethroughoneofthedimensionsofpersistenceastheBuddhaexplainsit:motivation.Convictiongivesusmotivationtoengageinrighteffort,particularlyintrainingourminds.Afterall,ouractionscomeoutofthemind.So,ifwewantouractionstobegood,themindneedstobetrained.Thatthoughtunderliesallyourmotivationforthepractice.

Persistenceisalsointimatelyconnectedwiththeothertwointentionfaculties,whicharemindfulnessandconcentration.Infact,it’sthekernelaroundwhichmindfulnessandconcentrationgrow.Whenyou’repracticingmindfulness,persistenceturnsintothefactorofardency.Thenthewaysofestablishingmindfulnessturnintothethemesforrightconcentration[§7].Afterall,youhavetobemindfulinordertostickwiththeobjectofyourconcentration.Concentrationthenstrengthensyourmindfulness—infact,it’satthefourthlevelofabsorption,orjhāna,thatmindfulnessbecomespure;andmindfulness,inturn,givesdirectiontoyourpersistenceinremindingitwhattodowithdifferentissuesastheycomeup.Soallthree“intention”facultiessupportoneanother.

It’simportanttoremembertheseconnectionsamongpersistence,mindfulness,andconcentration.Alltoooftentheyareforgotten,leadingtomanydifferentmisunderstandingsaboutwhatmindfulnessandconcentrationare.

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Here’stheBuddha’sdefinitionofthefacultyofpersistence:

“There’sthecasewhereamonk,adiscipleofthenobleones,keepshispersistencearousedforabandoningunskillfulmentalqualitiesandtakingonskillfulmentalqualities.Heissteadfast,solidinhiseffort,notshirkinghisdutieswithregardtoskillfulmentalqualities.Hegeneratesdesire,endeavors,arousespersistence,upholdsandexertshisintentforthesakeofthenon-arisingofevil,unskillfulqualitiesthathavenotyetarisen…forthesakeoftheabandoningofevil,unskillfulqualitiesthathavearisen…forthesakeofthearisingofskillfulqualitiesthathavenotyetarisen…(and)forthemaintenance,non-confusion,increase,plenitude,development,andculminationofskillfulqualitiesthathavearisen.”[§1]

Noticethatthisisnotbruteeffort.It’seffortthatinvolvesdiscernment.Therearefourdimensionstopersistence—threeofthemareexplicitintheabovequotation,oneisimplicit—andallfourareinformedbydiscernment.Theexplicitdimensionsarethese:thedistinctionbetweenskillfulandunskillfulqualities,themotivationusedtogeneratedesire,andthenthetypeofeffortyouengagein.Theimplicitdimensionconcernstheamountofeffort,inotherwords,howmucheffortisjustright.

Let’sgothroughthesefourdimensions.First,thedistinctionbetweenskillfulandunskillfulqualities:Theword“quality”

hereprimarilymeansqualityofmind,butcanalsomeananyeventoractionthatcancomefromskillfulorunskillfulmentalqualitiesorthatcandeveloptheminyourmind.It’simportanttonotethattheBuddhaneverdescribesthemindasinnatelygoodorinnatelybad.Ithaspotentialsinbothdirections.Infact,inonepassagehesaysthatthemindiscapableofanything.OrasAjaanLeesays,themindisneithergoodnorbad,butit’swhatknowsgoodandknowsbad,candobothwhatisgoodandwhatisbad,anditcanalsoletgoofwhat’sgoodandwhat’sbad.Giventhatwehavesomanygoodandbadqualitiesinthemind,theissuethenishowtomakethebestuseofboth.It’slikebeingagoodcook.Normally,youliketohavegoodingredientstomakegoodfood,butifyou’reareallygoodcook,youcantakeevenbadingredientsandmakegoodfoodoutofthem.

I’lltellyouastory.Ihaveastudentwhoisnowamonkbut,beforeordaining,wasacookinSingapore.FirstheworkedintheMeridienHotel,atLeRestaurantdeFrance,andtherehelearnedFrenchcooking.Eventually,heleftthejob,cametostudyatmymonasteryinThailand,anddecidedthathewantedtoordain.SohewentbacktoSingaporetoearnsomemoneytosetupafundforhisparents.HegotajobattheBritishClubandashetriedtoshowoffhisFrenchcookingskillsthere,theothercookssaid,“Don’tshowoff,okay?Remember,we’recookingforBritish

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people.Theydon’treallycareaboutgoodcooking.”However,onenighttheyhadafixed-pricedinner,andoneofthedisheswasan

asparagussoup.Asitturnedout,theyhadn’tpreparedenoughasparagussoupforallofthepeoplewhocame.Somystudenttoldalloftheothercooks,“Okay,everybodyoutofthekitchen!”Hethenwenttothegarbagebinandfoundallofthescrapsfromtheasparagusthathadbeenshaved,hemadeanicesaucebéchamelasabaseforthesoup,andthenhecombinedthemtomakemoreasparagussoup.Everyonecommentedthatitwasthebestasparagussoupthatnight.Soifyou’reareallygoodcook,youcantakeanythingandmakeitgoodfood.Andyouwanttobringthissameattitudeintoyourmeditationtodealbothwithskillfulqualitiesandwithyourunskillfulqualities.Youwanttomakegooduseofwhatevercomesupinthemind.

Whatisthedistinctionbetweenskillfulandunskillful?Skillfulisharmlessandblameless.Unskillfulistheopposite,anythingharmfulandblameworthy.TheBuddhagivesalistofthingsthatareunskillful:killing,stealing,illicitsex,lying,divisivespeech,harshspeech,idlechatter,inordinategreed,illwill,andwrongview,particularly,notbelievinginthepowerofyouractions.Nowtherootsoftheseunskillfulthingsaregreed,aversion,anddelusion.Generally,aswepractice,wewillbedoingeverythingwecantouprootthesethings,butsometimesweneedtouseoneunskillfulqualitytouprootanotherunskillfulquality.Forexample,rememberthestoryofthemonkandtheking,wherethemonkusedtheking’spridetoovercomehisanger.Sokeepthatinmindasyou’reworkingwithyourownmind,asawayofexpandingyourrepertoire.

That’sthefirstdimensionofpersistence:knowingwhat’sskillfulandwhat’snot,andhowtomakeskillfuluseofwhatevercomesup.

Theseconddimensionismotivation,i.e.,generatingdesire.AstheBuddhasaid,desireistherootofallphenomena,includingthepathtotheendofsuffering.Youhavetowantforthepathtodevelopinorderforittohappen.

There’sanAmericanphilosopher,WilliamJames,whomadeadistinctionbetweentwokindsoftruths.Thefirstcanbecalledtruthsoftheobserver,i.e.,truthsthataretrueregardlessofwhetheryouwantthemtobetrue.Infact,ifyouwantthingstobeacertainway,youwillmisstheirtruth.Forexample,youprobablyremember,fromstudyingthehistoryofscienceinschool,thattherewasaperiodwhenscientiststriedtoprovethattheorbitsofalltheplanetswereperfectcircles,becausetheythoughtthatshouldbeasignofGod’sperfection.Asitturnsout,though,that’snotthecase:Theorbitsareellipses,andnotevenperfectellipsesatthat.Itwasbecausethescientists’desiregotinthewaythatforalongtimetheycouldn’tseewhatwasactuallyhappening.Thosearetruthsoftheobserver.

Butthentherearetruthsofthewill,i.e.,truthsthatbecometrueonlyifyouwantthemto.Forinstance,ifyou’regoingtobeagoodcook,youhavetowanttobea

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goodcook.Ifyouwanttolearntobeagoodpianist,youhavetowantit.Ifyou’regoingtodevelopthepathtotheendofsuffering,youhavetowantit.Inthiscase,desire,ifit’sproperlyfocused,isagoodthing.It’swhatmakesthetruthtrue.

TherearesomepassagesintheCanonsayingthatwhenyouworkonthepreliminariesofthepath,there’snoneedtoformulatethewishthatthehigherfactorswilldevelop.They’lldevelopontheirownfromthemorebasicfactors.However,evenincaseslikethat,youstillneeddesiretoperseverewiththebasicslongenoughandsteadilyenoughforthemtobearfruit.Onlythenwilltheygiverisetothehigherfactors.It’slikewateringatree.Ifyouwaterthetree,there’snoneedtowantforthetreetogrow—it’llgrowonitsown—butyoustillneedthedesiretokeepwateringit.So,tonourishthepath,youneedskillfulmotivation,thekindofmotivationthathelpsyoutoenjoytheeffortsyou’remaking.Ifyousimplyjustpush,push,pushwithoutenjoyingtheeffort,thedesiredriesupandyoureffortswitheraway.Soyouhavetomakeyourselfwanttostickwiththepath.

TheBuddharecommendsmanydifferentwaysofmotivatingyourselfinthepractice.Numberoneisheedfulness,whichhesaidistherootofallskillfulqualities.Ifyouseethatdangerscomefromunskillfulactions,thenyouwilldoyourbesttoavoidthoseactions.

Otherqualitiesthencanbuildonheedfulness.Oneiscompassion.Youseethatifyoupracticethepath,it’llleadtohappinessforyourselfandforotherpeople.You’llsufferlessfromyourowndefilements,andfewerofyourdefilementswillgoprowlingaround,disturbingtheneighbors.

Anotherusefulqualityishavingasenseofhumoraroundyourdefilements.Therearemanypeoplewhosaytheydon’tseeanyhumorinthesuttasofthePāliCanon.Actually,they’relookinginthewrongplace,becausethehumorisprimarilyintheVinaya,whichdealswithmonks’rules.Foreveryrule,there’sastory,andthestory,manytimes,willbehumorous.Andit’sinterestingthatithasthisfunction.Foronething,ifyoucanlaughatthebehaviorthatledtheBuddhatoformulatetherule,ithelpsyoustepbackfromthatkindofbehavioryourself.Also,ifyourealizethattherulescomefromsomeonewithagoodsenseofhumor,it’saloteasiertoacceptthem.

Forexample,thestorygoesthatthemonksusedtogivearegularinstructiontothenunsonceeverytwoweeks.Therewouldbearotatingrosterofmonks,andonetimeitcametobetheturnofamonknamedVen.Cūḷapanthaka.Whenthenunsheardthatitwashisturn,theysaidtooneanother,“Thisisnotgoingtobeaneffectivetalk.He’sjustgoingtorepeatthesamepassageoverandoverandoveragain.”Sotheywenttopayrespecttohim,andaftertheinitialformalities,hesaid,“Okay,hereistoday’sinstruction.”Andherepeatedthesamepassageoverandoveragain.Thenunsturnedtooneanotherandsaid,“Didn’twesayso?Thisisnotgoingtobeeffective.He’sjustgoingtorepeatthesamepassageoverandoverandover

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again.”Ven.Cūḷapanthakaoverheardwhattheyweresaying,anditsohappenedthathe

hadsomepsychicpowers.Helevitatedupintheair,dividedhimselfintomanyimages—someoftheimagesemittingsmoke,someofthememittingfire,someofthememittingwater,andeachrepeatingthatsamepassageagainandagain,alongwithmanyotherpassagesfromtheBuddha.Thenunssaid,“Wow!ThisisthemosteffectiveDhammatalkwe’veeverseen!”

Well,hegotcarriedawayandsohekeptuptheshowuntilafterdark.Thenhecamebackdownandsaid,“Okay,that’senoughfortonight.”Sothenunshadtogobacktotheirmonastery.Theirmonasterycompoundwasinthecity,butinthosedays,thecitywouldcloseitsgateseverynightwhendarknessfell,forsafety’ssake.Sothenunsallhadtosleepoutsidethegate.Thenextmorning,whenthegateswereopened,theyfiledintothecity,andallthepeoplesaid,“Herecomethenunsfromspendingthenightwiththemonks.”Thisiswhythere’sarulethatthemonkscannotteachthenunsafterdark.

ThatgivesyouanexampleofthehumorintheCanon.It’samusing,butitalsoservesaseriousfunction.Ithelpsyoutoaccepttherulebecauseyousee,one,thatthebehaviorreallywasstupidand,two,thatthepeoplewhocreatedtheserulesdidhaveasenseofhumor,whichshowsthattheyhadagoodsenseofhumannature.Thatmakesiteasiertolivebytherules.

ImyselfnoticedwhenIwenttoThailandandstudiedwiththeajaans,theyallhadagoodsenseofhumor,anditwasanimportantpartoftheirwisdom.Whenyoucanlaughatyourdefilements,it’seasiertopullbackfromthem.

Sohumorisausefulwaytomotivateyourselftopractice,toabandonthingsthatmightotherwisebehardtogiveup.

OtherqualitiesthattheBuddharecommendsformotivationincludehealthyprideandevenconceit—inotherwords,theconceityoufeelwhenyoutellyourself,“Otherpeoplecandothis.They’rehumanbeings,I’mahumanbeing,whycan’tI?”That’sactuallyconceitbutit’sconceitinausefulform.It’slikethegoodcookwhocanmakegoodfoodoutofgarbagescraps.

Anotherwayofmotivatingyourselfonthepathisthroughasenseofhonorandshame.Healthyshamemeansbasicallyseeingthatsomesortsofbehaviorarebeneathyou,andsoyouwouldn’twanttostooptodoingthem.Thisistheshamethatcomesfromasenseofhonor,ofhighself-esteem,notfromalowself-esteem.

There’sevenonepassagewheretheBuddharecommendsspiteasmotivation.Inotherwords,youhaveanenemyandyou’reangryathim.Butthenyourememberthatwhenyou’reangry,youtendtodostupidthings,self-destructivethings,anditgivesgratificationtoyourenemytoseeyoudosomethingstupidandself-destructive.So,doyouwanttopleaseyourenemy?Hereyou’reusinganunskillful

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qualitytogetridofanunskillfulquality.Finally,theBuddharecommendstakinginspirationfromtheexampleofpeople

inthepast,suchastheBuddhahimselfandthegreatteachers.Thefactthattheyfacedhardshipswithenduranceandwisdominspiresyoutodothesame.

Sothesearealldifferentwaysofmotivatingyourself.AstheBuddhasaid,whenyouseethatyoubecomemoreandmoreskillful,takejoyinthatfact,andthatjoygivesenergytoyourpractice.That’stheseconddimensionofpersistence.

Thethirddimensionconcernsthetypeofeffort.TheBuddhalistsfourtypesofeffortaltogether:topreventunskillfulqualitiesfromarising;toabandonanyunskillfulqualitiesthathavearisen;togiverisetoskillfulqualities;andthen,whenthey’rethere,todevelopthemallthewaytotheirculmination.

I’llgiveyouanexamplefrommeditation.Atthebeginningofthemeditation,youmakeupyourmindthatyou’renotgoingtogiveintodistraction:That’spreventing.Youspreadthoughtsofgoodwill,youreflectonaging,illness,anddeath,youthinkabouttheteachingsonkamma,youthinkabouttheneedtotrainyourmind,andyoumakeupyourmindtostaywiththebreath:That’sgivingrisetoskillfulqualities.Whileyou’remeditating,whensomethingcomesupthat’snotrelatedtoyourmeditationobject,youtrytodropitasquicklyasyoucan:That’sabandoning.Thenyoufocusonyourobject,youworkwiththebreathtomakeitmorecomfortablesothatyouactuallylikestayingthere,andyougetmoreandmoreinterestedintheeffectofthebreathonthebodyandthemind:That’smaintaininganddeveloping.

Thesefourtypesofeffortapplynotonlytomeditation,butalsotodailylife.Forexamplewithpreventing,whichissomethingthat’softenoverlookedinthepractice:Wekeepthinkingthataswepractice,wehavetostaywiththepresentmomentallthetimewithoutthinkingaboutthefuture,butactuallytherearetimeswhenyoudohavetothinkaboutthefuturebecauseyouneedtopreparefordangersthatmaycomeup.So,forexample,attheendofyourdailymeditation,thinkaboutwhat’sgoingtohappenthatday—say,whenyougotoworkorthere’ssomeproblemthatyouanticipateinthefamily—andusethefactthatyourmindisnowcenteredandcalmtothinkaboutanydifficultiesthatyoumightexpectinthecourseoftheday,andtofigureouthowtoavoiddoingsomethingunskillful.

WhenIwaslivingwithmyteacherAjaanFuang,mydutywastocleanhishuteveryeveningattheendoftheday.IfIhadanyquestionsforhim,thatwasthetimetotalktohim.AndIfoundoutthatwhenIbegantodiscussanissuewithhim,ifthewayIbroughtupthetopicseemedtobetheslightestbitdisrespectfulorthathintedthatIwantedhimtosolvemyproblemsformewithoutmymakinganyeffortonmypart,therewasnodiscussingthattopic.Hewouldcutmeoff,andtherewouldbenodiscussionthatevening.ThatmeantthateveryeveningasIwenttohishut,Ihadtothinkoverandoverinmymind,“What’sthebestwaytoapproachthistopic?”Igot

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betterandbetteratitovertime.ThenIfoundoutafterwards,asIwasdealingwithotherseniormonksinThailand,thatitwasaloteasiertogetwhatIwantedfromtheminawaythatmadethemhappytohelp,justbecauseIhaddevelopedthehabitofthinkingfirstabouthowbesttobroachthetopicwiththem.Sothinkaboutthat.Youcanuseyourmeditationinthisway.It’saveryhelpfulwaytouseitindailylife.

Finally,thefourthdimensionofrighteffortorperseveranceistheamountofeffort:Howmuchisjustright?Theanswerdependsontwothings:first,yourownlevelofenergy;andsecond,thenatureofthetaskthatyou’refacing.

Concerningthefirstissue,yourlevelofenergy:Youprobablyknowthestoryofthemonkandthelute.Therewasamonkwhowasverydelicatelybroughtup—infact,sodelicatelybroughtupthathehadhaironthesolesofhisfeet.There’saverylongstoryaboutthis.Beforethemonkhadordained,whenhewasstillayoungmanlivingathome,thekingwantedtoseehisfeet:“Thisissostrange.Iwanttoseethis.”Sotheyoungmangotaninvitationtoseetheking.Theparentslearnedoftheinvitationandtheysaid,“There’sonlyonereasonhewantstoseeyou.It’sthehaironyourfeet.”Sotheytoldhim,“Whenyougotoseetheking,don’tputyourfeetoutinfrontofyou,becausethatwouldbedisrespectful.Sitcross-leggedwithyourfeetontopofyourlap,andthekingwillseethesolesofyourfeetataglance.”

Eventually,theyoungmanbecomesamonkanddoeswalkingmeditation.Hegetstothepointwherehe’sdoingsomuchwalkingmeditationthathistenderfeetstarttobleed,sohestartsgettingdiscouraged.“Now,Icouldactuallydisrobe,”hesays,“andthenIcouldstillmakemerit.”Andjustatthatmoment,theBuddhaknowswhat’sgoingoninhismind,soheappearsimmediatelyinfrontofhim.Now,howwouldyoufeel?You’rehavingabadmeditationandyou’rethinking,“I’mgoingtogiveup,”andtheBuddhaappearsinfrontofyou.

Atanyrate,theBuddhaasksthemonk,“Wereyouthinkingofgivingup?”Andthemonksays,“Yes.”

AndsotheBuddhasays,“Whenyouwerealayperson,youwereskilledatplayingthelute,right?”

“Yes.”“Whenthestringsweretooloose,diditsoundright?”“No.”“Whentheyweretootight,diditsoundrightthen?”“No.”“So,whatdoyoudo?Youtuneoneofthestringssothatit’sjustright”—

apparentlytheluteinthosedayshadfivestrings—“andthenyoutunetheotherfourstringstothatfirststring,andthenyoucanpickupthethemeofyoursong.Inthesameway,tuneyourpersistencesothatit’sjustright.Thentunetheotherfaculties

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tothatone,andthenyoupickupthethemeofyourmeditation.”Whatthismeansisthatyougaugehowmuchenergyyouhave,andthenyoutune

yourexpectationstothat.Forexample,whenyoucomehomefromalongdayofwork,that’snotthetimetositdownandsay,“IwillnotgetupuntilI’veachievedfullawakening!”Youtellyourself,“I’mgoingtogetthroughthehour.That’llbeenough.”Butitalsomeansthatothertimes,whenyouhavemoreenergy,youshouldpushyourself.That’sthefirstaspectoftherightamountofeffort:yourlevelofenergy.

Thesecondaspectdependsonthetaskathand.AstheBuddhasaid,somecausesofsufferinggoawaywhenyousimplylookatthem.Thisiswhythepracticeofwhat’scalledmindfulnesshereintheWest,lapleineconscienceinFrench,willsometimesworkwithsomecausesofsuffering,becauseallyouhavetodoisgazesteadilyatthosedefilementsandthey’llwitheraway.

However,thereareothercausesofsufferinginthemindthatdon’tgoawaysoeasily.Youmightsaythatwhenyoulookatthem,theyjuststarerightbackatyou.So,intheBuddha’sterms,youhavetoexertafabrication.Thisreferstothethreekindsoffabricationwetalkedaboutthisafternoon:bodily,whichisthebreath;verbal,whichishowyoutalktoyourselfabouttheissue—thisiswhenyourviewsaboutyourselfandtheworldbecomeimportant;andthenfinallymentalfabrication,whichisperceptionandfeeling.

Thesefabricationsmakeupyouremotionsandmindstates,soifanunskillfulmindstatecomesup,trytodeconstructitintheseterms,andthenusethesamethreetermstofabricateabettermindstateinitsplace.

Forexample,supposeyouhaveafeelingofanger.Ifyouwanttogetridoftheanger,firstyouhavetochangethewayyoubreathe,sothatyoucancalmthebody.Thenextstepistotalktoyourselfabouttheanger.Youaskyourself,“Isthatpersonreallyallthatbad?Doesn’thehavesomethinggoodabouthim?”Andifyouseethatthereissomethinggoodabouthim,thathelpstolessentheanger.Ifyousay,“No,there’snothinggoodaboutthisbastardatall”—inotherwords,you’rereally,reallyangry—thenyouhavetoremindyourselfthatifthispersonreallyhasnothinggoodatall,youhavetofeelsorryforhimbecausehe’screatingalotofbadkammaforhimself.Inotherwords,youlearnhowtotalktoyourselfabouttheissueinawaythatcalmsyoudown.That’sverbalfabrication.

Thenwithmentalfabrication,youhavetolookattheperceptionlyingbehindtheanger.Sometimes,whenyouthinkaboutpassingjudgmentonsomeoneelse,youhaveanunderlyingimageofyourselfsittinguphereonajudge’sseat,andwhathappenstothatlittlepersondowntherebelowyoudoesn’treallyconcernyou.Itwillhavenoeffectonyou.Inotherwords,youseethatyouractofjudgmentissomethingthatwillnotcauseyouanytrouble.ButtheBuddhasaystoholdadifferent

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perceptioninmind.Haveaperceptionofyourselfgoingthroughthedesert,hot,tired,tremblingwiththirst.Youseethefootprintofacowwithalittlebitofwaterinit.Yourealizethatifyoutriedtoscoopitup,itwouldgetmuddy.So,whatareyougoingtodo?Youhavetogetdownonallfoursandslurpupthewaterfromtheground.

Now,youwouldn’twantanyonetocomealongandtakeapictureofyouatthatpoint—itwouldlooksoundignified—butyou’redoingwhatyouhavetodoforyourownsurvival.

Inthesameway,theBuddhasaysthatwhenyou’reangryatsomeoneelse,youneedtolookforthatperson’sgoodnessforthesurvivalofyourowngoodness,evenifyoufeelthatit’sbeneathyourdignity.Youhavetorememberthatyoureallyneedotherpeople’sgoodness,becauseifyoucan’tseeanygoodnessinotherpeople,you’regoingtomakeitverydifficulttogiverisetogoodnessinyourself.Thismeansyouhavetobeverycarefulabouthowyoupassjudgment,forthewayyoupassjudgmentcanboomerangbackatyou.Rememberthere’sgoodnessouttheresomeplace.Holdthatperceptioninmind.Ithelpstocontrolyouranger.

Now,sometimestheeffortthatwillberequiredtoovercomeanunskillfulstatewillbegentle.Othertimesit’sgoingtorequirealotofeffort.AstheBuddhasaid,ifyou’repracticingmeditationandyou’remiserabletothepointwheretearsarecomingdownyourface,youremindyourself,“Okay,thissufferingisnothingcomparedtothesufferingthatI’mlearningtoavoid.”Andintheend,you’llbegladthatyoustuckwithit.Rememberthatthispracticeaffectsthestateofyourmindnotonlynow,butalsoonintothefuture.Andwhowillprovideforyourfutureifyoudon’t?Nooneelsecandothisworkforyou.Ifyoudon’tdoitnow,it’snotgoingtogeteasierasyougetolder.Sowhenyoudothingsright—forexample,youhaveanunskillfuldesireandyoufightagainstitallnightandyoufinallygetpastit—thenextmorning,whenyouwakeup,noticehowgoodyoufeelthatyoudidn’tgivein.Rememberthatsenseofjoy.It’llmakeiteasierthenexttime.That’llgiveyoumoremotivationtohelpyouthenexttimearound.

Sothosearethefourwaysinwhichdiscernmentgetsinvolvedinskillfulpersistence:makingdistinctionsbetweenskillfulandunskillfulqualities—andskillfulandunskillfulstrategiesfordealingwithboth;discerninghowbesttomotivateyourself;discerningwhattypeofeffortisappropriate;anddiscerninghowmucheffortisjustright.Whenyourdiscernmentguidesyourpersistenceintheseways,theeffortofthepractice,insteadofwearingyouout,becomesmoreandmoreenergizing,moreandmoreproductive,strengtheningalltheotherfacultiessothattheyreallybecomefaculties:Inotherwords,theytakechargeofyourmind.Andwhenthey’reincharge,you’llfindthatthey’regenuinelyonyourside,bringingyouahappinessthatyouwouldotherwiseneverknow.

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Q:Afterdecadesofpractice,whatresourcesinyourselfdoyoucallontomaintainor,betteryet,increaseyoursincerity,honesty,anddeterminationinyourdailylifeandyourpractice?Ishabit,accordingtoyou,astrength?

A:Habit,inandofitself,ispartofastrength.Youhavetolearnhowtomaintainaregularscheduleforthepractice.Butthemotivationissomethingyouhavetokeepstirringupforyourself:thinkingthoughtsofheedfulness,andrealizingthatthisisyourtruewell-beingthatyou’reworkingon.Ifyoudon’tlookafterit,whowill?Ialsoliketothinkoftheimageofyouractionsasbeinglikeluggagethatyoucarrywithyou.IntheBuddha’simage,yourbadactionsarelikeacartthatcrushesanderasesthefootprintsoftheoxthatpullsthecart,whereasyourgoodactionsarelikeashadowthatfollowsbehindyou.Yourshadowhasnoweight,butthecartisveryheavy.Soifyouthinkofyouractionsasluggageyou’recarrying,thenwhenyouwanttoopentheluggage,whatwouldyouliketoseeinside?Allyourdirtylaundry?Randomjunk?Thinkofyouractionsasbeingyourmostimportantpossessions.Thisisthebestinducementtokeepthesincerityofyourpracticefocusedonwhatyou’redoingtoday.Remindyourselfthatyouhavetoday,youhavethislifetime,youknowyouhavethischancetopractice,butyoudon’tknowwhenyou’regoingtohavethenextopportunity,soyouhavetopracticenow.

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DAYFIVE : MORNING

AjaanLee’sTeachingsApril26,2107

Itwas56yearsagotodaythatAjaanLeepassedaway,sothismorning—inmemoryofhim—I’dliketodiscussafewpointsabouthisteachingsthataredistinctive,andinparticular,thosethatarerelevanttothepracticewe’redoingrightnow.

Thefirstpointhastodowithhistreatmentofthebreath.Tobeginwith,it’sdistinctivethathetaughtthatwecanplaywiththebreath,totrydifferentkindsofbreathingasawayofprovidingthemindagoodplacetosettledown.BeforeIhadencounteredhisteachings,Ihadalwaysbeentoldthatyoudon’tadjustthebreath.Justleaveitasitisandthendon’tdoanythingtoitatall.Ifounditveryboringandhaddifficultystayingwiththebreathasaresult.ThenwhenIencounteredhisteachingthatyoucouldadjustthebreath,itfeltliberating—especiallywhenitrelatestothesecondpoint,whichisthatwe’renotjustwatchingthein-and-outbreath,butwe’realsolookingatthebreathenergiesinthebody.Atfirst,Ifoundtheconceptofbreathenergiesstrangebutintriguing.Asachild,Ihadalwayshadtroublestayingincontactwithmybody.Iwasalwaysbumpingintothings,andsonowIsawthisasagoodwayofgettingbackintouchwithmybody—andalsoofdealingwithvariousailmentsinthebody.

It’sinterestingtoknowhowAjaanLeearrivedatthistechnique.Inthelate1940’s,hehadgonetoIndiaandhadnoticedalloftheyogiswhocouldsleeponbedsofnailsorstandononelegallday.Soheaskedhimself,howdidtheydothat?Hiswayofansweringthatquestionwasnottogoaskthembuttositinmeditationandtoposethequestioninhismind.Theanswerhecameupwithwasthattheywereplayingwiththebreathenergiesinthebody.Sohedecidedtogiveitatryhimself,notforthepurposeofsleepingonbedsofnails,buttoseeifitcouldhelpwithconcentrationandalsotodealwithhisownpersonalailments.AfterhereturnedtoThailand,hewrotedownwhathehadlearnedinwhatisnowKeepingtheBreathinMind,Method1.

Afewyearslater,hewentofftospendtheRainsretreatinapartofthejungleinnorthernThailand,aplacethatrequiredthreedaysjusttowalkthere.Soonafterhearrived,hehadaheartattack.Therewerenodoctorsaround,nomedicine,nothing.

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Sowhatwashegoingtodo?Hedecidedtousethebreathenergies.You’llnotice,ifyoulookatMethod1,thatmostofthebreathenergieshewasdealingwiththerewereinthehead.WithMethod2,hewasmoreinterestedinenergiesinthebody.Becausehewasdealingwithaheartailment,hestartedwiththeenergyinthebackoftheneck.Ifyou’veeverhadaheartproblem,you’llknowthatthere’salotoftightnessinthatpartofthebody.

Fromthere,AjaanLeeexpandedhisresearchintothebreathenergiestothepointwherehewasdealingwiththeentirebody.Anditworked:Hisheartconditionimproved,andattheendoftheRainsretreathewasabletowalkoutofthejungle.ThenhewrotedownMethod2,andthat’swhathetaughtfortherestofhislife.

WhenIsaythathewrotethesethingsdown,hedidn’tactuallytakeapeninhand.Hewouldgetintomeditationanddictatethebook,andthensomeoneelsewouldwritedownwhathewassaying.IoncetalkedtothepersonwhoactuallywrotedownMethod2,andhesaidtheproblemwithtakingdictationfromAjaanLeewasthathespokeveryfast.SothispersonwouldjustmakeasketchandthenreadbacktoAjaanLeewhathehad,andthenAjaanLeewouldmakecorrections.

ThosearethefirsttwoaspectsofhisteachingthatarereallydistinctiveandthatIfoundparticularlyattractive:Breathisn’tjusttheaircominginandoutofthelungs;it’samatteroftheenergiesinthebody,andyoucanplaywiththoseenergiestomakethemeditationinterestingandthebodyagoodplacetostay.Infact,oneofthethemesthatwefindrunningthroughoutallofAjaanLee’steachingsisthatwhenyoutrytogetthemindtosettledown,youdon’tjustforceittobestill.Youhavetouseyourdiscernmenttofigureouthowtomakeitwanttosettledown.Thisrelatestothetopicofmotivationthatwediscussedlastnight.

ThethirdpointthatwasreallyspecialaboutAjaanLee’steachingswashowhetreatedthetopicofmindfulness.Weusethewordsatiwhenwe’retranslating“mindfulness”intoFrenchbecausebyandlargethere’salotofmisunderstandingaboutwhatmindfulnessis.AsAjaanLeetranslatedthewordsatiintoThai,heactuallyfollowedtheoldmeaninginthePāliCanon,whichisthatmindfulnessisafunctionofyourmemory:theactofholdingsomethinginmind.InThai,heusedthewordralyk,whichmeansthinkingbackonsomethingorbringingittomind.

WhenAjaanLeewroteabookonthetopicofmindfulness,heplacedalotofemphasisonthethreequalitiesthatarebroughttobearonmindfulnesspractice.Thefirstismindfulnessitself.Thesecondisalertness,whichmeansnoticingwhatyou’redoinginthepresentmomentandtheresultsyou’regetting.Thethirdqualityisardency,whichisbasicallyputtingyourwholeheartintotryingtodothiswell.ThesequalitiesarelistedintheBuddha’sstandardformulaforestablishingmindfulness,andAjaanLeeinsistedthatallthreequalitiesneedtobebroughttogetherwhenyou’redealingwithissuesinthebody,withfeelings,withthemind,orwithmentalqualities.Tounderstandtheseframesofreferenceandtheprocessof

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establishingmindfulness,youhavetomakethemostofallthreeofthesequalities.What’salsointerestingabouthistreatmentofthesethreequalities,isthatthe

oneheidentifiedwithdiscernmentisardency—thewisdomlyinginrealizingthattheBuddha’steachingsarenottherejusttolookatortoreadortothinkabout,buttoputintopractice,andthatthepracticeiswhatdevelopsyourwisdom.It’sinlearninghowtofigureouthowtosolveaproblemthatyoudevelopyourdiscernment.

MyteacherAjaanFuang,whowasAjaanLee’sclosestdisciple,boiledthesethreequalitiesintotwowordsthathekeptemphasizinginhisinstructions:one,beobservant,andtwo,useyouringenuity.Inotherwords,trytobecarefulinnoticingwhat’sactuallygoingon,whatyou’redoing,detectwheretheproblemsare,andthentrytofigureoutonyourownhowyoumightsolvethoseproblems.Thosetwoactivitiesofbeingobservantandusingyouringenuityaremindfulness,alertness,andardencyinaction.

I’llgiveyouanexample.WhenIwasfirststayingwithhim,IwasatypicalWesterner.Iwouldsay,“Wouldn’titbebetterifwediditthiswayordiditthatway?”Andsohetoldme,“Look,you’reaWesterner.Youropinionsarenotwantedhere.”SoIsaidtomyself,“Okay,I’lljustdowhatI’mtold.”Andthensometimeshewouldaskme,“Can’tyouthinkforyourself?”

HebegantorealizethatIwashavingtroubletryingtofigureoutwhichinstructiontofollowatwhichtime,soonenighthetookpityonmeandtoldmeastoryabouthistimewithAjaanLee.TheywerebuildinganordinationhallinAjaanLee’smonasteryand,aswithalltheordinationhallsinThailand,theyassumedthattheBuddhaimagewouldbeonthewestsideofthehallandfacingeast,becauseofthebeliefthattheBuddhawasfacingeastonthenightofhisawakening.Sotheyplacedthecornerstone—abigconcretebox,inwhichtheyputauspiciousthingslikerelicsandBuddhaimages—underwheretheythoughttheBuddhaimagewouldbenearthewestwallofthehall.

ButwhentheyactuallymovedtheBuddhaimageintothehall,AjaanLeechangedhismind.Hesaid,“Let’sputitontheeastsidefacingwest.”Andeventothisday,peopleaskwhyAjaanLeechangedhismind.AjaanFuangsaidit’sbecauseAjaanLeesawthatBuddhismwascomingWest—anditsohappenedthatthatwasthehallinwhichIwasordained.

Atanyrate,thismeantthattheoriginalconcreteboxwasnownotundertheBuddhaimage.Itwasunderapartofthefloorthateverybodycouldwalkover,whichyoudon’tdoinThailand.Youdon’twalkoversacredobjects.

SomeonebroughtthistoAjaanLee’sattentiononenight,soheturnedtoAjaanFuangandsaid,“Movethattomorrow.”AjaanFuangthoughttohimself,“There’snowaywecanmoveit.”Itwasburieddeepintheground.Butheknewthatifhesaid

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thattoAjaanLee,AjaanLeewouldsay,“Ifyoudon’thavefaithinme,I’llfindsomeoneelsewhodoes.”Sothenextday,AjaanFuanggotalltheable-bodiedmonksandnovicesinthemonasterydownbeneaththeordinationhall.Theytiedropesaroundtheconcretebox,theytriedcrowbarstomoveit,theyworkedalldaylong,buttheboxdidn’tbudge.

SothateveningAjaanFuangwenttoseeAjaanLee,andsaid,“Howaboutifwedoitinadifferentway?CanwemakeanewboxundertheBuddhaimage,breakopentheoldbox,andthenmovealltheobjectsfromtheoldboxtothenewbox?”AndAjaanLee,whowaschewingbetel-nutatthetime,simplyshookhishead,“Yes.”

Sothatsolvedtheproblem.AjaanFuangthensummarizedthelessonofthestorybysaying,“That’showyou

showrespectforyourteacher.”TheconclusionIdrewfromthestoryis,one,youdowhatyou’retold;two,ifitdoesn’twork,trytothinkupawayofsolvingtheproblemyourself;andthenthree,suggestthatalternativetotheteacher.So,you’renotjustbeingobedient.Youhavetouseyourownpowersofobservation.Andyou’renotaskingforhelpuntilyou’veshownthatyou’vetriedtofigureoutasolutiononyourown.You’renotexpectingtogettheanswerhandedtoyouonaplatter.

SothisisathemethatranallthewaythroughtheteachingsbothofAjaanLeeandofAjaanFuang:thatyoudevelopyourdiscernmentthroughyourdesiretodosomethingwell.Wisdomcomes,notthroughsimplywatchingthings,butfrombeingardentinmasteringyourtasks.

Thisrelatestothefourthpointthat’sdistinctiveinAjaanLee’steachings,whichhastodowiththewayhetaughtjhāna.Liketherestoftheforesttradition,hesawnoclearlinedividingmindfulnesspracticefromconcentrationpractice.However,hewasdistinctiveinhowhediscussedthefivefactorsofthefirstjhāna,andinhowheequatedthreeofthefactorsofthefirstjhāna—directedthought,singlenessofpreoccupation,andevaluation—withthethreequalitiesofmindfulness,alertness,andardency.

Directedthoughtistheactofdirectingyourthinkingtoanobject.Thesecondjhānafactorissinglenessofpreoccupation,inwhichyoukeepfocusingonthatoneobject.Thethirdfactorisevaluation,whichiswhereyouuseyourpowersofobservationandingenuitytosee:Isyourfocusright?Isthebreathright?Ifit’snot,whatcanyoudotochange?Andthen,whenyou’vemadethechange,youevaluatetheresultsofyourchange.Youkeepthisupuntilyoufindsomethingthatworks.

Then,whenthere’sasenseofwell-being,youevaluateitfurther:“What’sthebestthingtodowiththis?”Youdon’tjustsitwithit.Youspreaditthroughoutthebody,whichgivesyouabetterfoundationforyourconcentration.Thatrelatestothenexttwofactorsforthefirstjhāna:pleasureandpīti,whichcanbetranslatedasraptureorrefreshment.Thesetwofactorsaretheresultsofthefirstthreejhānafactors.Ifyour

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directedthought,evaluation,andsinglenessofpreoccupationareworking,thenthepleasureandtherapturewillhavetocome.AjaanLeeistheonlypersonI’veknownwhosinglesoutthefirstthreefactorsasbeingthecausesandtheothertwofactorsastheresults.Inotherwords,pleasureandrapturearenotthingsthatyoucreatedirectly.Youdevelopthemthroughtheotherthreefactors—whichiswhatyou’redoingrightnow.You’redirectingyourthoughtstothebreath,you’retryingtostaywiththebreathasyoursinglepreoccupation,andyou’reevaluatingthebreathtomakeitcomfortable.AjaanLeewasalsodistinctiveinequatingevaluationwithdiscernment:It’swhatardencydoestogetthemindtosettledown.

AnotheraspectofjhānathatAjaanLeetaughthastodowiththesixelementsorpropertiesinthebody.Theseterms,too,IfoundforeignwhenIfirstlearnedaboutthem,butIcametorealizethatthey’redescribinghowyoudirectlyexperiencethebody.Inotherwords,youalreadydohaveasenseofwarmthinyourbody,andthat’swhat’smeantbythefireelementorfireproperty.Similarlywiththewaterelement:Therearealreadysensationsofcoolnessinthebody.Similarlywiththeearthelement:Youalreadyhavesensationsofsolidity.Andthenthewindelement—inThai,thewordforwindisthesameasthewordforbreath:Youalreadyhavesensationsofmovementandenergyinthebody.Andsobasically,todevelopconcentrationanddiscernmentatthesametime,youtrytogetsensitivetotheseaspectsofyourawarenesssothatyoucanbringthesethingsintobalanceinthebody,creatingagreatersenseofpleasureandease.

Howdoyoudothat?First,youtrytonoticeifthebodyisoutofbalance—toohotortoocold,tooheavyortoolight-headedordizzy—andthenyoutrytothinkoftheoppositeelement.Forexample,ifyou’refeelingtoocold,there’stoomuchwaterelement,soyouaskyourself,“Whereinthebodyrightnowisthewarmestspot?”That’sthefireelement.Focusthere,andjustthink“warmth.”Holdinmindtheperceptionofwarmthasyoufocusthere,andyoufindthatthecombinationofthesensationandtheperceptionwillactuallyaugmenttheactualfeelingofwarmth.Thenyoucanspreadthatsensationthroughthebodyinthesamewaythatyouspreadthebreathenergythroughthebody.Similarlywithbalancingbreathandearth:Whenyou’retoolight-headed,focusonthesolidpartsofthebodyandletthesensationandperceptionofsolidityspread.

Bybringingtheelementsintobalancelikethis,youfindthatyou’recreatingabettersenseofwell-beinginthebodyrightnowandthat,atthesametime,you’relearningaboutthepowerofperception.Youalsorealizethatyoudohavechoicesinthepresentmoment:Thesenseofthebodyisn’tjustagiven.It’sfullofpotentials.ThisrelatestothatpointweweremakingabouttheBuddha’sprincipleofcauseandeffecttwodaysago:Inthepresentmomentyouhavemanydifferentpotentials,andit’suptoyoutodecidewhichpotentialsyou’regoingtodevelopforthebesteffect.Thelargerpurposeofalltheseinstructionsistoshowyouthattherearemore

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possibilitiesthanwhatyoumighthavethoughtofonyourown.Andso,asIsaidearlieraboutAjaanLee’steachingswiththebreath,allofhis

teachingsgiveyouasenseofpossibilitiesyoumightnothavethoughtofbefore.Andthisisliberating.Evenifyoudon’tattainthetotalendingofstressandsufferinginthismeditation,attheveryleastyoulearnhowtodealwithissuesastheycomeupinthebody,andyoumastermoretoolsforcreatingasenseofwell-beingandclarityinthemind.

AthemethatunderliesallofAjaanLee’steachingsisthatwe’reworkingonmeditationasaskill.Hewouldoftenuseanalogiesinvolvingskills—learninghowtosewashirt,toweaveabasket,ortomakeclaytiles—toexplainhowtolearnthroughyourmeditation.Hesaidthatyoulearnthebasicprinciplesfromyourteacher,butifyou’rereallygoingtogetgoodatthatskill,youhavetolearndirectlyfromthematerialsthatyou’reworkingwithandfromyourownactions:inotherwords,fromyourardencyandyourevaluation.

Forexample,supposeyou’regoingtoweaveabasket.Youtryweavingoneandthen,onceyou’vegotthefinishedproduct,youlookatwhatyou’vegotandevaluateittoseewhat’swrongwithit.Thenyouweaveanotherbasket,tryingtosolvetheproblemwiththepreviousone,noticingverycarefullywhatyou’reactuallydoingsothatifyoudon’tlikethesecondbasket,youcantryathirdonebasedonwhatyou’veobserved.Andifyou’reardentinusingyourpowersofobservationandevaluationinthisway,youeventuallybecomeamasterbasket-weaver.Inthesameway,whenyoumeditate,youuseyourmindfulness,ardency,andalertness—allofwhich,whenyou’regettingsettledinconcentration—turnintoevaluationtobecomeamasterbreather.It’sthesamesortofprocess.Bealerttoyourbreath.Ifyoudon’tlikethisbreath,tryanotherone,alittledifferent.Ifyoudon’tlikethatone,changethenext.Ifyoufindoneyoulike,keepitgoinganddevelopit.Allofthisinvolvesyourardency.Bydoingthis,youfindthatyoucaneventuallygetthemindtosettledownusingbothyourdiscernmentandyourpowersofconcentration,endingupwithastateofmindthat’sbothstillandclear.Then,whenyou’vefoundsomethingthatworks,youuseyourmindfulnesstorememberthatlessonformeditationsessionsinthefuture.Inthisway,yourmindfulness,concentration,anddiscernmentallworktogether.Infact,allfiveofthefacultiesareworkingtogetheratthesametime.

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DAYFIVE : AFTERNOON

Q&A

Q:WhenIobservemybreathasgivenintheinstructions,IhavethesensethatI’mcontrollingit.Thisdoesn’tseemnatural.Whatadvicecouldyougiveme?

A:Themindisalwayscontrollingthebreathtooneextentoranother,butalotofthecontrolissub-conscious.Herewe’retryingtobringthisaspectmoreintoyourconsciousness.Asyoubecomemoreconsciousofit,thefirstthingyoudoisthatyouwillprobablymessitup.Butasyougetmoresensitivetowhatactuallyfeelsgood,thenyoursenseofcontrolactuallybecomesmorerefinedandmoreskillful.AsAjaanFuangoncesaid,you’realwaysgoingtobecontrollingyourbreathuntilyourfirststageofawakening,soyoumightaswelllearnhowtodoitwell.

Q:Doyoubelievethereisaluminosityofthemindwhenit’srelievedfromitsdefilementsoritsobscurations?

A:Thereisthatluminosity.

Q:Wouldthatalsomeanthatthereisnotjusttheneutralmind,asIbelieveIunderstoodfromyouyesterday?Wouldn’titimplythatthereissomethingdeeply,profoundlyofagoodnatureorpositivenatureinourbeing?

A:Notnecessarily.Thefactthatthemindisluminousdoesn’tmeanthatit’sgoodorfreefromsuffering,anditalsodoesn’tmeanthatit’sfreefromthepotentialtobecomedarkenedagain.Theluminosityisafeatureofconcentration.There’sateacherintheforesttradition,AjaanMahāBoowawho,unlikesomeoftheotherajaans,wasveryexplicitindescribingwhatheexperiencedinmeditation.Someofthemoreinterestingpassagesinhisteachingsdealwithjustthisissue:theluminosityofthemind.Hesaysthattheluminousmindstillcontainsignorance,andtogetpastthatyouhavetobeabletoseethattheluminosityitselfisakindofdefilementofthemind.TheBuddhaalsotalksaboutthevariouskindsofluminositythatcanappearinthemind—differentcolorsfromred,yellow,blue,towhite—andthewhiteluminosityisthehighest.Butit,too,containsinconstancy,andsoit’sstillnotfreefromdefilement.Sowestillhavethepotentialforgoodandbadevenintheluminosity,inspiteoftheluminosity.It’sonlywhenwegetpasttheluminositythatwefindwhat’sreallyworthwhileinthepractice.

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Q:Canyougiveasimpleexplanationoftheunbornandundyingnatureofallphenomena?

A:Thereisonlyonethingthat’sunbornandundying,andtheBuddhasaidit’snotaphenomenon.It’swhatwecalledtheothernight“consciousnesswithoutsurface.”Asimpleexplanationofthatisthatitsimplyexists.Ithasnothingtodowithcauseandeffect,it’soutsideofspaceandtime,butyoucanactuallyaccessitbydevelopingconcentrationanddiscernment.Nowexactlywhyyou’reabletodothat,theBuddhaneverexplained.Allyouneedtoknowisthatyoucan.

Q:Sohowcanyouexplainthisphenomenon,thephenomenonofhavingabodythatdoesgetbornanddoesdiewiththisawarenessthatisnotborn,thatdoesnotdie?

A:Again,youcan’texplainwhyit’sthere.Eitherone.Youcanexplainwhythebodyisbornanddies,becausetherearethingsinthemindthatarebornanddie,therearecausesinthemindthatgiverisetoabodythatisbornanddies.Butasfortheconnectionbetweenthisaspectofthemindthat’sbornanddies,andtheunborn,undyingaspectofthemind,there’snoexplainingit.It’soneofthosequestionstheBuddhaneveraddressed.Buthedidexplainhowyoucanreachthatseconddimension,andthat’sallthatmatters.

Q:Onewantstoattainnibbāna,theabsolutepeace,theultimate,theperfectabsorption.Doesthatmeanthatlifeasitisdoesnotsuityou?

A:Youlookatlifearoundyouandyouseealotofaging,illness,anddeath.Youseealotofpeoplemakingalotofefforttoattainthingsandthenthey’retakenawayfromthem.Youfindpeoplesoupsetwiththeirlivesthattheykillthemselves.Inotherwords,youlookatthesufferingsinlife,andyouseethingsconstantlyfadingaway,fadingaway,beingstrippedaway,andyouaskyourself,“Isn’ttheresomethingbetter?”That’swhywegofornibbāna.So,theanswertothisfirstquestionisYes,butifyoulookattheissueinanotherway,youcanseethatthepossibilityfornibbānaisalsopartoflife.Andthat’swhatactuallygivesbrightnesstolife.

Q:Thenextquestionis:Ifsomeoneishappywithhisorherpassagethroughlifewithitspainsanditsjoysandisnotdiscontenttocomeback,isnotunhappyattheideaofcomingback,wouldthatpersonnotbeatrueBuddhist?

A:MostBuddhistsareactuallylikethat.Theysay,“I’lltakemytime.”Thequestionis:Howmuchmorepaindoyouwantbeforeyou’rereadytogofortheendofpain?Andthat’saquestioneachofushastoanswerforhim-orherself.TheBuddhaneverpushedanybodytonibbāna.Hejustsaidit’shere,andhere’syouropportunity.You’reneversurewhenthatopportunitywillcomeagain.Butit’suptoyoutodecide.

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Q:WhyareweonEarth?A:Becausewewanttobe.Eachofushasdifferentpurposesforwantingtobe

here,andthosepurposeskeepchangingovertime.Youcanlookatthatfactinawaythat’sdiscouraging,butitcanalsobeliberating:Youcanactuallymakeupyourmindtogoforonegoodgoalandyouhavetherighttogoforthatgoal.AsAjaanFuangusedtosay,“Nobodyhiredustobeborn.”Sowehavetherighttodowithourliveswhatwewant.

Q:Isitnotthatweareherethroughourmultiplepassagestoexperiencewhatwearenot,inotherwordstoseeaniccaandanattāforthepurposeofgainingawakening?

A:Thepurposeofgainingawakeningissomethingyoutakeonyourself.It’snotauniversalgiven.SomeoneonceaskedtheBuddha,“Iseverybodygoingtogotoawakening?Orhalftheworld?Orone-thirdoftheworld?”AndtheBuddharefusedtoanswer.SoVen.Ānanda,whowasthereatthetime,wasafraidthatthepersonmightgetupsetwiththeBuddhafornotanswering,sohepulledthepersonasideandhegaveananalogy.Hesaid,“Supposethere’safortress.Ithasonegateandawisegatekeeper.Thegatekeepergoesaroundthefortressandseesthat,asidefromthegate,there’snotaholeinthewall,notevenonebigenoughforacattogothrough.Sohedoesn’tknowhowmanypeoplewillgointothefortress,buthedoesknowthatwhoever’sgoingtogointothefortresswillhavetogothroughthegate.Inthesameway,theBuddhadoesn’tknowhowmanypeoplewillchoosetogoforawakening,buthedoesknowthateverybodywho’sgoingtogotoawakeninghastogobythispath.”Thereasonhedoesn’tknowhowmanypeoplewillreachawakeningisbecauseweallhavefreedomofchoice,andhedoesn’tknowhowmanypeoplewillchoosetogotoawakening.It’suptous.

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DAYFIVE : EVENING

Mindfulness:TheFirstStageMindfulnessisthesecondintentionfaculty,inthatitgovernstheactionsyou’re

doingasyoumeditate.Thisisafactthat’softenoverlooked.Mindfulnessissometimesdefinedasjustbeinginthepresentmoment,acceptingeverything,withoutdoinganything.ButtheBuddha’sownpictureofmindfulnessismuchmoreproactive.Itgrowsoutofpersistence—infact,itactuallyincludespersistencewithinit.Fromthereitformsthethemeforrightconcentration[§7].It’ssomethingyoudo.

Here’stheCanon’sdefinitionofmindfulness.Noticethatitfallsintotwoparts.Thefirstpartdescribesmindfulnessitself;theseconddescribestheestablishingofmindfulness.

First,mindfulness:“There’sacasewhereamonk,adiscipleofthenobleones,ismindful.He’sendowedwithexcellentproficiencyinmindfulness,rememberingandabletocalltomindeventhingsthatweredoneandsaidlongago.”That’sthepartonmindfulness.

Thenthesecondpart,ontheestablishingofmindfulness:“Heremainsfocusedonthebody,inandofitself—ardent,alert,andmindful—subduinggreedanddistresswithreferencetotheworld.Heremainsfocusedonfeelings,inandofthemselves…themind,inandofitself…mentalqualities,inandofthemselves—ardent,alert,andmindful—subduinggreedanddistresswithreferencetotheworld.”[§1]

Noticeinthedefinitionofmindfulnessthatit’safacultyofyouractivememory.Asthepassagesays,yourememberandcalltomindthingsdoneinthepast.Nowinthepractice,thismeansthatyou’recallingtomindthingsthatarerelevanttowhatyouneedtodointhepresentmoment.There’sanotherpassage,inMajjhima117,thattalksabouttheroleofmindfulnessasbeingabletoremembertoabandonunskillfulqualitiesandtoremembertogiverisetoskillfulones.Inotherwords,we’renotsimplybeingawareandacceptingthingsastheyariseandpassaway.We’reactuallymakingsomethingsariseandkeepingothersfromarising,justaswe’remakingsomethingspassawaywhilewe’retryingtokeepothersfrompassingaway.ThisismadeclearinapassageinAṅguttara4:235,whichdefinesmindfulnessasagoverningprinciple[§6].Itsroleasagoverningprincipleistomakeskillfulqualitiesariseandthentokeepthemfrompassingaway.

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ThereareseveralanalogiesfromtheCanonthatmakethispoint.Forinstance,there’stheimageofamanwithhisheadonfirewhoismindfultoputoutthefireasquicklyaspossible.Inotherwords,herememberstoputitout.Hedoesn’tjustacceptthefactthathisheadisonfireortrytoenjoythecoloroftheflames.Theroleofmindfulnessistorememberyou’vegottoputthefireoutasyourtoppriority.

AnotheranalogyfromtheCanoncomparesmindfulnesstoawisegatekeeperforafortressontheedgeofafrontier.Hehastoknowwhotoletinandwhonottoletin.Hecan’tjustsitthereandwatchpeoplecomingandgoing,becausehehastorecognizewho’safriendandwho’safoe.Thefactthathe’ssittingtheremightkeepsomeofthefoesout,butalotofthemwillnotbediscouraged,andsowillsliprightintothefortressashe’swatching.

Sothequestionis:Whyistherethecommonmisunderstandingthatmindfulnessissimplypassiveawareness?ItcomesfromaninterpretationoftheSatipaṭṭhānaSuttathatviewsthesuttaasprovidingafullexplanationofmindfulnesspractice.Actually,though,thesuttasetsouttoexplainonlyonepartofthemindfulnessformula.Itspurposeistoexplainwhatitmeanstokeepfocusedonsomethinginandofitself.Itdoesn’taddresstherestoftheformula.Inparticular,itsaysnothingaboutardency.Ifyouseethesuttaasacompleteexplanationofmindfulness,thismightleadyoutobelievethatyoudon’tneedtouseardenteffort.ButifyoulookatothersuttasintheCanon,youseethattheBuddhaexplainsagainandagainhowardencyandtherestoftheformulashouldfunction—andinaveryproactiveway.It’sforthisreasonthat,inordertounderstandmindfulnesspractice,youhavetolookelsewhereintheCanontocompletethepicture.

Afterdefiningmindfulness,theabovepassagetellswhatitmeanstoestablishit.Theformuladescribestwoactivities:oneisremainingfocusedonxinandofitself,andtheotherissubduinggreedanddistresswithreferencetotheworld.Thesearethebasicactivitiesofgettingthemindintoconcentration:Yougiveyourselfanobjecttogatherthemindaround,andthenyoukeepeverythingelseoutofthemind.

Theformulaalsomentionsthreequalitiesofmindthatarebroughttobothactivities:ardency,alertness,andmindfulness.

Solet’slookattheseaspectsofestablishingmindfulnessinmoredetail.First,withtheactivities.Keepingfocusedmeansthatyoustickwithonetopicinthe

midstofeverythingelsethat’sgoingoninyourawareness.It’slikefollowingathreadthroughapieceofcloth.TheimagegivenintheCanonisofamanwithabowlofoilonhishead.Igaveyoupartoftheimagetheotherdaybutthefullimageisthis:Themaniscarryingabowlofoilonhishead,filledtothebrim.There’sanothermanfollowingbehindhimwithaswordraised,readytocutofftheheadofthefirstmanifhespillsadropofoil.Ontopofthat,themanwiththebowlofoilonhisheadhastowalkthroughacrowdofpeople.Ononesidethere’sabeautyqueen

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whoissinginganddancing,andontheothersideisacrowdsaying,“Look!Thebeautyqueenissinginganddancing!”Sothismanhastokeephismindpreciselyonthebowlofoil.That’swhatitmeanstokeepfocused.

Asfortheobjectofyourfocus,theformulamentionsfourframesofreference:body,feelings,mind,andmentalqualities.Thesefourcanbedividedintotwosets.

Thefirstsetincludesthefirstthreeframesofreference—body,feelings,andmind—whicharethethreecomponentfactorsofyourconcentration.You’retryingtofillyourbodywithyourawarenessandalsowiththefeelingofpleasureorequanimity.Youtrytobringallofthesefactorsintobalancebecausethesethreethingsformtheworldofthebecomingthatyou’retryingtocreateinyourstateofconcentration.

First,underthebody,there’salistofmeditationthemesthatsurroundthebody.Theveryfirstoneisthebreath.Thenexttwoarebeingconsciousoftheposturesofthebodyandthemovementsofthebody.Anotheroneisbeingawareofthedifferentpropertiesofthebody,i.e.,earth,water,wind,andfire.Thenthere’sananalysisofthebodyintoitsmanyparts,suchashair,teeth,flesh,etc.Andfinally,there’sthecontemplationofitsinevitabledecayafteritdies.

Noticethatsomeofthesethemesareexercisesinsimplybeingawareofthepresenceofthebodyinthepresentmoment,butsomeofthemarenot.Theinevitabledecayofthebodyafterdeath,forinstance,issomethingthat’sgoingtohappeninthefuture.Thepurposeofthislastcontemplationistohelpdealwithspecificdefilementsthatcomeupinthemindrightnow,particularlytogetpastanysenseofprideorshameorlustyoumayhavearoundtheappearanceofthebody.Thishelpsyougetpastanyunhealthyattractionoraversionyoumayhavetowardthebodysothatyoucanfocusonwhatgoodthingscanbedonewiththebody,suchasthepractice.That’sthefirstframeofreference.

Thesecondframeofreferenceisfeelings.Thesearefeeling-tonesofpleasure,painorneitherpleasurenorpain.TheBuddhadivideseachofthesethreefeeling-tonesintotwosorts:whathecallsfeelingsofthefleshandfeelingsnotoftheflesh.It’sastrangeterminology,butbasicallyfeelingsofthefleshareanyfeelingsrelatedtothefivesenses.Feelingsnotoftheflesharefeelingsthatsurroundthepracticeofthepath.Forexample,pleasuresnotoftheflesharethepleasuresofconcentration.Painsnotoftheflesharethementalpainsyoufeelwhenyouthinkabouthowmuchfurtheryouhavetogoonthepath.TheBuddhaactuallysaysthatthisisausefulpain.It’sbettertofocusonthatsortofpainthanonpainsoftheflesh,becauseatleastitgivesyoumotivationtokeeppracticing.

Now,whenwe’redealingwithfeelings,it’simportanttonotethatthisisnotsimplyanissueofwhichfeelingsarisewilly-nillyontheirown.Afterall,remembertheteachingonkamma:Therearepotentialscominginfromthepast,andatany

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momenttherearemanythingsyoucanchoosefrom.Whatyouactuallyexperiencewilldependonwhatyouchoosetodointhepresentwiththosepotentials.Someofthosepotentialsareforfeelingsofthesevarioussorts.Becausefeelingscanhaveanimpactonshapingthemindforgoodorforill,wetrytofocusonencouragingthepotentialsthatwillbeuseful,whethertheyareofthefleshornotoftheflesh.

Remember,theBuddhadidn’trejectallpleasuresofthesenses.Aslongastheydon’tgiverisetounskillfulmentalstates,they’reokay.SomeoftheexamplesgivenintheCanonincludethepleasuresofbeinginnature,thepleasuresofbeinginseclusion,andthepleasuresofhavingharmonyinsociety.Thesepleasuresareallfine.Also,aslongasthepleasuredoesn’trequireunskillfulactivitiestogiverisetoit,thenit’sokay.Thisiswhyrightlivelihoodispartofthepath.

Asforthethirdframeofreference,themind,thiscoversmindstates.TheBuddhagivesalistpairingdifferentskillfulandunskillfulmindstates,andthelistgoesinascendingorderasyourpracticedevelops.Themessageofthislististhatyoudon’tjustsittherewithunskillfulstates.Youtrytoabandonunskillfulonesanddevelopskillfulones.Forexample,themindstatethat’sunconcentratedispairedwithaconcentratedmind;arestrictivemindstateispairedwithonethat’smoreexpansive.Ineachcase,youobviouslywanttodevelop,outofthepotentialscominginfromthepast,thepositivealternative.

Sothosethreeframesofreference—body,feelings,andmind—formthefirstsetofframesofreference.

Thesecondsetismentalqualities.Itsoundslikeoneframeofreference,butactuallytheBuddhagivesalistofmanydifferentframesofreferencewithinthiscategory.Forexample,hetalksaboutunskillfulmentalqualitieslikethefivehindrances;thefettersbasedonthesixsenses;thefiveclinging-aggregates,whichisthefirstnobletruth;andcraving,whichisthesecondnobletruth.Otherframesofreferencelistskillfulmentalqualities,suchasthesevenfactorsforawakening,theabandoningofcraving,andthenobleeightfoldpath,whicharethethirdandfourthnobletruths.

Nowthesementalqualitiesarethingsyouhavetoeitherabandonordeveloptohelpbringbody,feelings,andmindintoastateofconcentrationor—ifyou’realreadyinastateofconcentration—todeveloptheconcentrationevenfurthersothatitcanbecomeabasisforyourdiscernment.We’llbediscussingthesementalqualitiesinmoredetailtomorrow.

So,thosearethefourframesofreference:thefourthingsyoucankeepinmindasyou’repracticingconcentration.

Nowit’simportanttonoticerightoffthebatthateventhoughitsoundslikethesecategoriesarefourdifferentmeditationthemes,inpracticetheyallcometogether.Whenyou’refocusedonthebreath,forexample,yourfeelingsandyourmindstates

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arerightthere.Andthenyouuseyourmemoryofskillfulandunskillfulqualitiestoclearawayunskillfulqualitiesthatwouldgetthemindawayfromthebreathandtonurturetheskillfulqualitiesthatwouldfosteryourconcentrationonthebodyevenfurther.AjaanLeecallsthisapracticeoffourinone,andoneinfour.Allfourcometogetherrightatonething:thebreath.

Alsonoticethatyou’refocusingonthesethingsinandofthemselves.Inotherwords,you’renotfocusingonthebodyinthecontextoftheworldoutside—forinstance,whetheritlooksattractivetootherpeopleorisstrongenoughtodotheworkyouneedtodointheworld.You’resimplydealingwiththebodyinandofitself,onitsownterms.

TheCanongivesseveralanalogiesforthispartofthepractice.It’slikeapostfortyinganelephantdownwhenyouwanttotrainit.Orit’slikeapostfortyingdownsixanimals.Thisimageisparticularlyinteresting.There’sacrocodile,abird,adog,ahyena,asnake,andamonkey,andeachofthemistiedtoaleash.Nowifyoujusttietheleashestooneanother,theanimalswilltrytogooffinthedirectiontheywant:Themonkeywantstogoupthetree,thebirdwantstoflyupintothesky,thedogwantstogointothevillage,thesnakewantstogointotheanthill—I’veneverknownsnakestogoafterants,butwhoknows?—thehyenawantstogointoacharnelground,andthecrocodilewantstogodownintotheriver.AstheBuddhasays,whicheveranimalisstrongestwillpulltheotheranimalsinitsdirection.And,ofcourse,it’llbethecrocodile.It’llpullalloftheotheranimalsdownintotheriverwherethey’llalldrown.That’swhatit’slikewhenyougoaroundwithyoursensesnotguarded.Yourgoodnessgetsdrowned.

However,ifyouhavemindfulnessofthebodyasapostandyouattachtheleashestothepost,thennomatterhowmuchthesensespulltowardattractivethings,nobodygetspulledawayfromthepost.

Sothepurposeofkeepingfocusedonthebodyinandofitselfinthiscaseistokeepthemindfirmlyinplacesothatyoucanpracticerestraintofthesenses,rememberingtheframeofreferencethatdealswiththefettersarisingatthesixsenses.

AnotheranalogythattheBuddhagivesisofaquail.Thestorygoesthatahawkswoopsdown,catchesaquail,andcarrieshimoff.Thequailbemoanshisfate,“Oh,mylackofmerit!IfonlyIhadbeeninmyancestralterritory,thishawkwouldhavebeennomatchforme.”Piqued,thehawkaskshim,“Whatisyourterritory?”Thequailsays,“Afieldthathasbeennewlyplowedwithstonespiledup.”Sothehawktellshim,“Okay,I’llletyougo.Gobacktoyourterritory,butevenso,youwon’tescapeme.”Sothequailgoesdownintohisterritory,hestandsuponastone,andhetauntsthehawk:“Okay,comeandgetme,youhawk!Comeandgetme,youhawk!”Sothehawkswoopsdownagain.Whenthequailseesthatthehawkiscomingatfullspeed,hehidesbehindthestone,andthehawkcrashesintothestone

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anddies.IntheBuddha’sexplanationofthisimage,thequail’sancestralterritorystands

forthefourestablishingsofmindfulness.Asfortheterritorythat’soutsideofhisancestralterritory,thatstandsforwhenyou’refantasizingaboutthepleasuresofthefivesenses.ThehawkrepresentsMāra—thekingofdeath—whichmeansthatifyou’rewanderingaroundinthepleasuresofthesenses,Māra’sgoingtogetyou.

Thatcoverstheactivityofkeepingfocusedonthefourframesofreference.Theotheractivityofestablishingmindfulnessissubduinggreedanddistress

withreferencetotheworld.Thisisbasicallyabandoninganythingthatwouldbedistractingyoufromyourtopicofconcentration:inotherwords,thebeautyqueenandthecrowd.

Thosearethetwoactivitiesinestablishingmindfulness.Nowlet’slookatthethreequalitiesyoubringtothesetwoactivities:ardency,

alertness,andmindfulness.Wetalkedaboutthesequalitiessomethismorning.Rememberthatmindfulnessmeansrememberingwheretostayfocusedandwhattodowithwhatevercomesup:whattoabandon,whattodevelop,whattoprevent,whattobringtoculmination—inotherwords,allthedutiesofpersistence.

Alertnessmeansbeingclearlyawareofwhatyou’redoingwhileyou’redoingit,alongwiththeresultsofwhatyou’redoing.Thismeansthatyou’renotchoicelesslyawareofjustanythingatallinthepresentmoment.You’refocusedonyouractions.

Ardencyisthequalityofpersistence.Youputyourwholeheartintodoingthisright.Thisiswhereyou’reactuallyfabricatingyoursenseofthepresentmoment.

Now,allthreeofthesequalitiesgainguidancefromdiscernment.Discernmentteachesmindfulnesswhattokeepinmind,ittellsalertnesswheretostayfocusedinthepresentmoment,anditteachesardencywhatyou’vegottodo.

AjaanLee,however,whenhe’sfocusingonthesethreequalities,pinpointsardencyasthemaindiscernmentqualityamongthesethree,thediscernmentlyinginyourrealizationthatalltheBuddha’steachingsthatyou’veheardarenotjusttotalkaboutortothinkabout.They’retruthsthatcarryduties.Ifyou’rewiseenoughtosincerelywanttoputanendtosuffering,andwiseenoughtorealizethattheendofsufferingisgoingtodependonyourownactions,thedesiretobecomemoreskillfulinyouractionsiswhatliesattheessenceofwisdom.Intermsofthenobleeightfoldpath,thisconnectswithrightresolve.

Sohowdothesethreequalitiesapplytothetwoactivitiesofestablishingmindfulness?Withregardtokeepingfocusedon,say,thebreathinandofitself,mindfulnessremindsyoutostaywiththebreath.Italsoremindsyouofthevariouswaysofdealingwiththebreaththatyou’velearnedfromthepastthatwillmakeiteasiertostaywiththebreath.Alertnesswatchesoverboththebreathandthemindtomakesuretheystaytogether.Andardencyisthewhole-hearteddesirethatmakes

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youextraalert—withmoresensitivitytothebreathandthemind—andmoreconsistentlymindful.

Intermsofsubduinggreedanddistresswithreferencetotheworld,ifyoufindyourselfwanderingawayfromthebreath,alertnessiswhatactuallyseesthat;mindfulnessremindsyoutoreturntothebreath—or,iftheminddoesn’twanttoreturn,itremindsyouofwhyyoushouldwanttoreturn.Mindfulnessalsoremindsyouofthevariousstrategiesforreturning,aswediscussedtheothermorning.Andardencyisthedesiretogetbacktothebreathasquicklyandaseffectivelyaspossible.

Now,you’llnoticethat,asyouassembletheseelementsofestablishingmindfulnesstogether,you’recreatingastateofbecoming.You’vegotthebody,feelings,andthemindasyourworld,asyourframesofreference.Yoursenseofyourselfisyouridentityasthemeditatortryingtokeepyourmindfulness,alertness,ardency,andconcentrationsolidandtopullyourselfbackoutofotherbecomingsthatwouldlureyouawayfromtheworldofyourconcentration.

Themorealertnessyoucanbringtothisprocess—especially,beingalerttoanysignsthatyou’reabouttowanderoff—thebetter.

I’llgiveyouananalogythat’snotintheCanon.Thisisanotheronefromasciencefictionstory.Ididn’treadallthatmuchsciencefictionwhenIwasyoung,butoncewhenIwasinBangkokIhappenedtoopenacabinetintheroomwhereIwasstaying,andtherewasabookinEnglish,abookofsciencefictionstories.Atthatpoint,IwasstarvedofEnglish,soIreadthewholebook.Myfavoritestoryinvolvedaspaceshipthatmoved,notbyusingfuel,butbychangingitsframeofreference.IfitsframeofreferencewastheEarth,itwouldstayonEarth.IfitsframeofreferencewastheSun,itwouldmoveawayfromtheEarthatthespeedthattheEarthisrevolvingaroundtheSun.Ifitmadeitsframeofreferencethecenterofthegalaxy,itmovedreallyfast.Ifitmadeitsframeofreferencethecenterofanothergalaxy,itwasoutofthisgalaxyentirely.Theplotofthestoryrevolvedaroundthefactthattheinhabitantsoftherocketshipwouldblankoutforalittlewhileastheshipchangeditsframeofreference.

ThereasonIlikedthestorywasbecauseitreflectedhowthemindfunctions.Firstwe’rewithonedesireasourframeofreference,butifwethenmakeanotherdesireourframeofreference,wemoveintoanentirelynewworld,whilewefallunconsciousforabriefmomentasweswitchworlds—somewhatinthesamewaythat,duringaplay,theypullthecurtaindownasthey’rechangingthescenerytohelpmaintaintheillusionofrealityinthesets.

Sowhatwe’retryingtodohereaswemeditateistotakethisabilitytochangeourframeofreferenceandlearnhowtouseitskillfully,withoutblankingout.Wetrynottoblankoutasthemindbeginstoexhibitsignsthatitwantstoleavetheworldofthe

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breath.Andwetrytobeextracarefulaswecomebacktothebodyasourmainfoundation,rememberingtodosoinsuchawaythatthemindwillwanttostay.

Soallofthis—thetwoactivitiesandthethreequalitiesofmind—arewhatwedotoestablishmindfulnesstothepointwhereitbecomesconcentration.Forexample,asyoufocusonthebreathinandofitself,youputasideanydistractions,anyothermentalworlds,thatwouldinterfere.Anotherdutyofmindfulnessistoremembertostaywiththebreathandtokeepinmindanytechniquesyou’velearnedfromthepast.That’showtostayhere.Youalsorememberhowtogiverisetoasenseofpleasurewiththebreath.Thedutyofalertnessistobealertbothtothebreathandtothemind.Thedutyofardencyistokeepcomingbacktothebreathwhenyouseethatyou’veslippedaway,andtobeextrasensitivetothebreathwhileyou’rewithitsothatyoucanfindpleasureinit.

Allofthesefactorscometogetherandstrengthenoneanother.Whentheygetstrongenough,themindentersthefirstjhāna.InAjaanLee’sexplanation,mindfulnessbecomesthefactorsofdirectedthoughtandsinglenessofpreoccupation,alertnessandardencybecomethefactorofevaluationthatadjuststhebreathandusesthepleasurefromthebreathtogivethemindagoodplacetosettledown.Whenthesecausescometogether,thentheygivetheresults,whicharepleasureandrefreshmentorrapture.

It’sinthiswaythatyourpersistence,yourmindfulness,andyourconcentrationallworktogethertocreatetheskillfulstateofbecomingthatisthepath.

We’lltalkmoreaboutmindfulnesstomorrow,butfornow,let’smeditate.

Q:WhichothersuttascompletetheSatipaṭṭhānaSutta?A:There’snooneparticularsuttathatcompletesit,althoughtheĀnāpānasati

Sutta,MN118,isagoodonetostartwith:Itshowshowworkingwiththebreathinaproactivewaybringsallfourestablishingsofmindfulnesstocompleteness.Fromthere,youhavetobringinformationinfromseveralothersuttas.TheEnglishbook,RightMindfulness—whichisavailableondhammatalks.org—containstheSatipaṭṭhānaSuttaandtheĀnāpānasatiSuttatogetherwithpassagesfromothersuttasthathelptofleshouttheteachingonestablishingmindfulness,inparticular,ardency.ThetranslationoftheMahāSatipaṭṭhānaSutta,DN22,ondhammatalks.org,alsohasfootnotescontainingsuttapassagesthatfleshoutthetopic.Fromthere,youcantakethenumbersofthesuttas,eitherinthebookorinthefootnotestoDN22,andyoucanlookthosepassagesupintheFrenchtranslations.

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DAYSIX : MORNING

LettingGo&HoldingOnApril27,2017

We’vehadarequestformorestoriesaboutAjaanFuang,AjaanLee,andAjaanMun.Ihavetwostories.

AsImentionedtheotherday,oneofthethingsInoticedabouttheThaiajaansistheirsenseofhumor.WithAjaanMun,thismightbeunexpected.YouseethosepicturesofAjaanMuninwhichhiseyeslookliketheycoulddrillrightthroughyou.That’sthekindofgazehehadbecausehewasaveryseriouspractitioner,andhehadlearnedtodrillrightthroughhisdefilements.Buthealsohadasenseofhumor.Thiswaspartofhiswisdom,thepartthatallowedhimtostepbackfromhisdefilementsandputtheeventsofhismindintoperspective.

AjaanFuangtellsastoryofatimewhenhefirstwenttostaywithAjaanMun.Therewasanuns’communityjustdowntheroad,andwhenthemonkswentforalms,thenunswouldcomeoutandputalmsintheirbowls.TherewasoneyoungnuninparticularwhoseemedtobeespeciallyinterestedinAjaanFuang.ShewouldfixspecialcentralThaifoodforhimandwouldknitlittlecontainersforhisspoonandotherutensils.AjaanMunnoticedthis.FirsthecheckedoutAjaanFuangandhesawthatAjaanFuangwasnotinterested.Sohedecidedthatitwasnowtimetohelpthenun.Lateronthatweek,thegroupofnunscametoAjaanMunforsomeinstructions,andhestartedwiththequestion,“Areyouallobservingtheeightprecepts?”Andtheysaid,“Yes.”ThenhetoldastoryofLadyVisākhā,whosawlargegroupsofpeopleobservingtheeightprecepts,andsoshewenttoeachgrouptoaskthemwhy.Firstshewenttoagroupofoldpeople,andtheyansweredthattheywereobservingtheeightpreceptsbecausetheywantedtobereborninheaven.Thenshewenttoothergroupsandfinallycametoagroupofyoungwomen.Theiranswerwas,“Wewantsomethingbetterthanheaven.Wewantahusband.”ThatwastheendofthespecialcentralThaifoodandthelittleknittedthings.ThatwasAjaanMun’ssenseofhumor.

AsforAjaanFuang,therearelotsofstoriesIcouldtell,butoneinparticularIlike.Whenwewerebuildingthechediatthemonastery,lotsofpeoplewouldcomefromBangkokontheweekendtohelpwiththework.Oneweekend,someonesentalongabushelbasketoforanges,andtherewasoneyoungmaninthegroupwho

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keptlookingattheorangesandfinallyhecameupwithagoodexcuseforeatingthem.Hesaid,“We’reallchildrenofAjaanFuang”—because,afterall,theajaansinThailandareusuallycalledThanPaworLuangPaw,whichmeansvenerablefather.Andsotheyoungmanwentontosay,“AjaanFuangwouldn’twanthischildrentobehungry.Hewouldprobablywantustoeattheoranges.”Andthenheadded,“Anyonewhodoesn’teatanorangeisnotreallyachildofAjaanFuang.”Sotheypassedouttheoranges.Onewomaninthegroupdidn’tfeelgoodaboutthis,buttoshowthatshewasAjaanFuang’schild,shejustateonesection.WhentheygottothemonasteryandtheytoldAjaanFuangwhathadhappened,hegotquitesternwiththem.Hesaid,“Look,anyonewhoeatsfoodthat’smeantformonkswithoutfirstaskingpermissionwillgetrebornasahungryghost.”Thisfrightenedthewomanwhohadeatenjusttheonesection,soshesaid,“ButIonlyateonesection.”AndAjaanFuangreplied,smiling,“Well,aslongasyou’regoingtobeahungryghost,youmightaswelleatasmuchasyoucanwhileyoucan.”

Thosearethestories.However,there’samoreseriouspointI’dliketomake,whichisthatalloftheajaansteachthateventhoughthepracticeisapracticeoflettinggo,stillyouhavetoletgoinstages.Youdon’tletgoallatonce.InAjaanLee’simage,ifyouletgowithouthavingcreatedthegoodthingsinthepath,you’relikeapoorpersonwholetsgoofmoneybecauseyoudon’thaveany.Ashesaid,theBuddhawantsustoletgolikerichpeople.Inotherwords,youdevelopyourwealthandthenonceyouhaveit,youdon’thavetocarryitaround.Youjustletitsitinyourhouseandthenwhenyouneedit,it’sthere.Ifyouletgolikeapoorperson,though,thenwhenyouneedthesethings,youwon’thaveanything.Anotheranalogyhegaveisthatit’slikeapersonwithawoundwhosays,“Idon’twanttotakecareofthiswound.Afterall,itisinconstant,stressful,andnot-self.”Ofcourse,what’sgoingtohappenisthatthewoundwillgetinfectedanditcanmakeyousickorevenkillyou.Thewiseway,ofcourse,isthatifyouhaveawound,youtakecareofit,andthenonceit’shealed,youdon’thavetotakecareofitanymore.

Theotherajaansmakethesamepointwithotheranalogies.Forexample,withAjaanFuang:WhenIfirstwenttostudywithhim,itwassoonaftertheAmericanmoonlanding,andsohetoldmethatthepracticewaslikegoingtothemoon.First,youneedtheboosterrockets,andthenastheboosterrocketsuseuptheirfuel,youletthemgo,onebyonebyone.Thecapsulecangettothemoonbecauseit’sdroppedtheboosters,butifitweren’tfirstattachedtothem,itwouldn’tbeabletogetthere.Inotherwords,youletgostepbystep.

AjaanMahāBoowa’simageisthatthepracticeislikeclimbingaladderuptotheroofofahouse.Youholdontoonerungandthenyouholdontoahigherrung.Onlythendoyouletgoofthelowerrungtoholdontothenexthigherone.Youkeeponwiththisprocessuntilfinallyyougettotheroofofthehouse,andthat’swhenyoucanletgooftheladderentirely.

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AjaanChah’simageisthatit’slikecomingbackfromamarketwithabananainyourhand.Someoneseesyouandasks,“Whyareyoucarryingthebanana?”

“BecauseIwanttoeatit,”yousay.Andthenthepersonsays,“Areyougoingtoeatthepeel,too?”“No.”“Thenwhyareyouholdingontothepeel?”That’swhereAjaanChahasks,“Withwhatwouldyouanswerthatperson?”And

hisanswerisinteresting,inthatithastwolayers.Thefirstlayeris:“Youanswerwithdesire.”Inotherwords,tocomeupwithagoodanswer,youneedtohavedesireforagoodanswer.It’sthroughthatdesirethatyourdiscernmentdevelops.

ThesecondlayertoAjaanChah’sanswer,then,istheansweryougivetotheotherperson:“Becausethetimehasn’tcomeyettoletgoofthepeel.”Ifyouletgoofthepeelrightnow,thebananabecomesmushinyourhand.SoAjaanChah’smakingtwopointshere.One,ofcourse,isthatyouletgoinstages.Therewillcomeatimewhenyouletgoofthepeel.Ifyouletgoofyourpreceptsoryourconcentrationbeforetheydotheirwork,yourmindwillbemush.Buttheotherpointisthatinordertogiverisetodiscernment,youneedtohavedesire.Desireisanimportantpartofthepath.Eventually,you’llletgoofdesire,too,butrightnow,thetimehasn’tcomeyettoletgoofit.

AjaanLeewouldcommentthatpeoplewho’vebeenreadingalotofDhammawanttogostraighttotheteachingoninconstancy,stress,andnot-selfrightaway,andthatwaytheytreatevenvirtue,concentration,anddiscernmentasbeinginconstant,stressful,andnot-self.Asaresult,thesethingsnevergetdevelopedandthepathnevergetsanywhere.Ashenoted,whenyou’repracticingconcentration,you’reactuallyfightingagainstthethreequalitiesofinconstancy,stress,andnot-self.You’retryingtocreateastateofmindthat’sconstant,pleasant,andunderyourcontrol.Onlywhenyou’vesucceededindoingthatcanyouseethesubtlelevelsofinconstancy,stress,andnot-selfthatarestillthereintheconcentration,andthat’swhenyoucanletgoofbothsides:what’sconstantandwhat’sinconstant,what’sstressfulandwhat’spleasant,what’sunderyourcontrolandwhat’snot—inotherwords,selfandnot-self.Andthat’swhenthemindgainsfreedom.

Backinthelate1990’stherewasacontroversyinThailand.ABuddhistsectclaimedthatnibbānawasyourtrueself,andothermonkscameouttosaypublicly,No,nibbānaisnot-self.Thiscontroversybecamesoheatedthatitactuallyappearedinallthenewspapers.CanyouimaginethatinFrance?LeMondeandFigarorunningarticlesonwhethernibbānaisselfornot-self?Atanyrate,someonefinallywenttoaskAjaanMahāBoowawhethernibbānaisselfornot-self,andhisanswerwas:Nibbānaisnibbāna.Thenheexplained:Weusetheteachingonselfinordertodevelopgoodqualitiesinourselvesandthenweusetheteachingonnot-selftoletgo

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ofeverythinginthemind.Andatthatpointyouhavetoletgoofnot-self,too.Onlythendoyougettonibbāna.Hesaid,basically,thatselfandnot-selfarelikethestairwayuptoyourhouse.Firstyouneedtousethestairwaytogettothehouse,butonceyou’rethere,youdon’tneedthestairwayanymore.

So,whenyou’resittingheremeditating,youareholdingon.You’reholdingontoyourbreath,you’reholdingontoyourdesiretogetthemindconcentrated.It’ssimplyamatteroflearninghowtoholdonskillfully.Ifsomeonecomesalongandsays,“Hey,whydon’tyoujustletgo?”Youtellthem,“Istillneedthebananapeel.”

YoucanalsothinkofanimagefromtheCanon.Youknowtheimageoftheraftgoingacrosstheriver.Whenyougettotheotherside,youdon’tcarrytheraftwithyouanymore.That’sthepartofthestorythateveryonefocuseson.Theyforgettheotherpart,whichisthatwhileyou’recrossingtheriver,youhavetoholdontotheraft.Ifyoumakeashowoflettinggooftheraft,you’rejustgoingtogetsweptdowntheriver.

AnotherimagefromtheCanonisoftryingtogetmilkoutofacow.AstheBuddhasaid,ifyoutrytogetmilkbytwistingthehorn,you’renotgoingtogetanymilk,andyou’llalsoharassthecow.Nowtheproblemsometimeswithourpracticeisthatwe’retwistingthehornofthecow,andsomeonecomesalongandcomments,“Youknow,youcanstoptwistingthehorn,andthingswillbealoteasier.”Andyoufindthat,Yes,youdofeelbetterbynottwistingthehorn—butyoustilldon’tgetanymilk.Youhavetodotheworkofpullingontheudder,andthat’swhenyou’llgetthemilkyouwant.

Q:Theseteachingsexplainthemiddleway,don’tthey?A:Basically,what’smiddleaboutthemiddlewayisnotthatyou’rehalfway

betweenpleasureandpain.It’samatteroflearninghowtoapproachpleasureandpainnotasends,butasmeans.Youusepleasureandusepainforahigherpurpose.Forexample,we’reusingthepleasureofjhānaaspartofthepath,andwe’realsousingwhateverpaincomesupinthecourseofthepracticeassomethingtoinvestigate,tocomprehend,togaindiscernment.Themiddlewaymeansjustthis:learninghowtousethesethingsforahigherpurpose,eventhingsthatwe’lleventuallyhavetoletgoof.Forexample,youknowyou’regoingtohavetoletgoofyouraggregatesatsomepoint,butfirstyouhavetousethemtoconstructyourpath.Infact,it’sthroughusingthemthatyougettounderstandthem.That’sthepointAjaanLeewasmaking.Youcanmakeananalogythattheaggregatesarelikebricks,andyouhavethechoiceofeithercarryingthemonyourshoulder—andsufferingfromthem—orputtingthemdownonthegroundtopaveyourroad.

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DAYSIX : AFTERNOON

Q&A

Q:You’vesaidthatlettinggoshouldbedoneonlyinstagesanditshouldbedoneattherightmoment.Youpresenteditasifitweresomethinglikeanactofwill,butsometimesonefindsthatlettinggojusthappensonitsown,whentheconditionsareright.So,whatistheexactcase?

A:Actuallettinggoisnotsomethingyouwill,butthecausescomefromunderstandingyourattachmenttosomethingandseeingnomorereasontomaintainthatattachment.Atthatpoint,themindletsgowithoutyourhavingtotellit.Buttogetthere,youhavetowillyourselftocontemplatetheattachment.Theunderstandinghastocomefromthecontemplating,butyoucan’tdeterminebeforehandwhenyourunderstandingwillreachthepointwhereit’sreadytoletgo.That’sthepartyoucan’tcontrol.

Theproblemiswhenpeopleletgobeforethey’rereallyready.Forexample,whenyougetdiscouragedinthepracticeandyoudecide,“Well,maybeIshouldn’tmeditate.Maybemydesireforjhānaisabadthing,soIshouldletgoofmydesireforjhāna.”Thatkindoflettinggocomesfromlazinessandthat’swhatyouhavetowatchoutfor.

Q:Canonesaythatweliveinthreetimes,inotherwords,past,present,andfuture,thinkingaboutyouractionsofthepastandpreparingforthefuture?

A:Thatisthecase:Wedoliveinthreetimes.AlfredBrendel,theAustrianpianist,wenttoAmericaforhislastconcerttourthereacoupleofyearsago.He’sfamousforbeingmorecerebralthanmostclassicalpianists,andsoanintervieweraskedhim,“Whatisitlikewhileyou’replayingthepiano?”Hereplied,“You’relivinginthreetimespaces.Youhavetokeepinmindwhatyou’vebeenplayingupuntilthatpoint,andalsowhereyouwantthepiecetogointhefuture,atthesametimebeingawareofwhatyou’reactuallydoing.Becausesometimesyoufindthatwhatyou’reactuallydoingisnotinlinewithwhatyouhadplannedandyouhavetodecide,‘IsthisgoinginabetterdirectionthanIhadplanned,andshouldIfollowthatnewdirection?OrisitgoinginabaddirectionandIhavetocorrectit?’”

Andthat’sbasicallywhatwe’redoingaswemeditate.Wehaveasenseofwherethemindhasbeendeveloping,wherewewantittogo,butalsowhatwe’redoingrightnow.Andagain,wehavetoevaluate,“Isthisgoinginabetterdirectionorisit

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goingofftrackand,ifso,howdoweputitbackontrack?”Whenyouthinkaboutthosethreequalitiesthatgointomindfulnesspractice,mindfulnessisreferringtothepast,ardencyhastodowiththefutureandthepresent,andalertnessisrightthereinthepresentmoment.

Q:Whereareyourthoughtsstoredawayandwheredotheycomefrom?A:That’soneofthosequestionstheBuddhadoesn’tanswer.Andthisisan

importantpoint.Remember,theBuddhasaidheansweredonequestion—howtoputanendtosuffering—andheexplainedtheactionsofyourmindastheyrelatetothat.Asforotheraspectsofthemindthatarenotrelevanttothatquestion,heputthemasideasawasteoftimethatinterfereswiththepractice.So,thequestion,“Wheredoyoustoreyourmemories?”isnotreallyaproblem.Therealproblemis:“Aretheygoodmemoriestouseornot?”

Q:It’shardtofindtherightwordstosaythiswell,butwithyoursenseofhumor,you’llunderstandthequestion.Whydoyouintellectualizemeditationtothisextent,somethingthat’snotreallyontheorderoftheintellect?Meditationisforeveryone,isn’tit,andnotjustforthosewhoarelearned?

A:Aswithanyskill,meditationhasitsownvocabularyandbehindthevocabularyisamindset,aviewoftheworld.WetendtothinkoftheThaiajaansasjustbeingnaturalmeditators,butthey,too,grewupinaculturethatwasaimedinthisdirection,towardtrainingthemind,andtheythemselveshadtostudyBuddhisttextsinordertoacquirethevocabularythathelpstoexplainwhat’sinvolvedinthattraining:whatyouhavetonotice,whatyoucanignore,andwhatyouhavetodowithwhatyounotice.Inthecaseofmettā,we’retrainingourselvesinqualitiesoftheheart,butthistrainingalsorequiressomeunderstanding.Thisiswhywe’redealingwiththeseconcepts,becausethemoretheconceptsareaimedatgettingthebestresults,thebetteryourheartandthemindworktogether.

Q:Thisisanillustration.Iwouldliketobetterunderstandsati.Isitanimpersonalconsciousnesswithoutego?Isitaconsciousnessthatisconnectedthroughtheselfthatisstuckonthegroundofpureconsciousness?Isitanawakenedconsciousnessthatcomesfromthegradualdevelopmentofattention,inwhichcase,canonelistentoone’sownthoughtswithoutbeingtheirprisoner?Idon’tunderstanditsrelationshiptomemoryasyou’vebeendiscussing.

A:MuchofwhatwehearaboutsatiormindfulnessasbeingapureconsciousnessorapureawarenessactuallyisrelatedtowhattheBuddhataughtaboutequanimity.Inotherwords,you’retryingtobeasawarebutcalmasyoucanwhilewatchingthingscomingandgoing.Asformindfulness,that’sactuallyaqualityofthememory.Nowyoumightsay,“Well,itdoesn’treallymatterwhatyoucallit,it’sjusta

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matterofwords.”Theproblemisthatequanimityisnotalwaysskillful,butyoualwaysneedmindfulnesstodirectthemind.Equanimityjustsays,“Okay,Iwilljustletwhateverhappens,happen,”andsometimesthat’sskillfulandsometimesit’snot.Buthavinggoodmindfulnessiswhathelpsyourememberthelessonsyou’velearnedfromthepastastowhenit’sgoodtoletgo,andwhenyouhavetobemoreproactivetochangethings.

Q:Ismindfulnessouroriginalconsciousnessthatappearsatthebirthofthephysicalbodyandthenlastsaslongassaṁsāra,obscuredbythedefilements?Orwoulditbeapermanentconsciousnessbecauseitaccompaniesusinallourlife?Orisitimpermanentbecauseitdevelopsgraduallythroughtheforceofattention?

A:ThereisnopermanentconsciousnessintheBuddha’steachings.Wehavemomentsofconsciousnessthatfollowinaprocess,aprocessthatcomesfrompreviouslifetimesandlastsbeyondthislifetimeaswell,aslongaswe’regoingtobeinsaṁsāra.Itcontinuesbecausethereareconditionstokeepitgoing.Themainconditioniscraving.Thisprocessendstotallyonlywhencravingends.TheBuddhanevertalksaboutoriginalawarenessororiginalconsciousness,simplythatthereisaluminousstateofconsciousnessthatcanbeobscured.Butthenthere’sanotherconsciousness,whichwetalkedaboutearlierintheweek,whichistheconsciousnessofawakening.Youcan’tsaythatit’spermanentbecausesomethingpermanenthastobelastingthroughtime,andthisconsciousnessisoutsideoftime.

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DAYSIX : EVENING

Mindfulness:TheSecondStageLastnightwetalkedaboutthefirststageofestablishingmindfulness.Tonight

we’lltalkaboutthesecondstage.Thisisthestageinwhichyourmindfulnessmaturestothepointofmasteringconcentrationasaskill.Thismeanslearningtobringthemindtoconcentrationnotonlywhentheconditionsinsideandoutaregood,butalsowhenthey’refarfromideal.Theanalogyforthisphaseisthewise,experiencedcookwhoknowshowtoreadhismaster,providingwhatthemasterlikes,noticinghowhislikeswillchange,andalsokeepingawaythingsthatwillbebadforthemaster.Intermsofgettingthemindintoconcentration,thismeansseeingwhatdoesanddoesn’tworkintryingtogetthemindtosettledown,andlearningtoprovidewhatthemindlikesandneedstogetandstayconcentratedregardlessofthesituation.

Thetextsdescribethisstageintheseterms:

“Thereisthecasewhereamonkremainsfocusedonthephenomenonoforiginationwithregardtothebody,remainsfocusedonthephenomenonofpassingawaywithregardtothebody,remainsfocusedonthephenomenonoforiginationandpassingawaywithregardtothebody—ardent,alert,andmindful—subduinggreedanddistresswithreferencetotheworld.”[§1]

Thepassagegoesontosaythesamethingforfeelings,mindstates,andmentalqualities.

Noticetheword“origination”hereinthephrase,“focusedonorigination.”Itdoesn’tmeanarising.Itmeanscausing.You’refocusedonwhatcausesthingstoariseandcausesthingstopassaway.Rememberyourclassesinscience:Youdidn’tlearnaboutcausationjustbywatchingthingspassively.Youlearnedbyfiddlingwithpotentialcausalfactorstoseewhatchangeswouldgiverisetowhatresults.

Thisisaprinciplethatdoesn’tapplyonlytoscience.Forexample,incooking,youwanttolearnabouteggs.Youdon’tjustsitandwatchtheeggs.Youlearnbymakingeggdishesoutofthem.Concentrationislikemakingthemindintoasoufflé.Youlearnabouttheeggsandyougettoenjoytheresultsofyoureffortsatthesametime.AjaanLeeusestheimageoftakingcareofababy:Itrequiresthesamethreequalitiesthatwe’vebeentalkingaboutinthecourseoftheweek.Youhavetobemindfultolookafterthebabyallofthetime,rememberingwhat’sworkedinthe

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pastwhenaproblemcomesup;youhavetobealerttowhatresultsyouractionsaregettinginmakingthebabyhappyandhealthy;andyou’reardenttodoyourbest.Thisincludesusingyouringenuitytofigureouthowbesttosolveproblemsastheycomeupwiththechild:whentofeedthechild,whentogiveitsomethingtoplaywith,whentoletitcryitselfout.Thesameprinciplesapplytomeditation.

Lastnightwhenwetalkedaboutthefourframesofreference,wenotedthatthefirstthree—body,feelings,andmind—arethecomponentfactorsofgettingthemindintorightconcentration,whereasdhammasormentalqualities,aresupplementaryfactorstowatchoutfor,thatyoudeveloporabandonsoastobringtheotherthreeintoagoodbalance,wherethebodyissuffusedbothwithawarenessandwithafeelingofpleasure.Thesedhammasarethefactorsthatyouuseinthissecondstageofthepracticetogetthemindintoconcentration.

Aswesaidyesterday,thisfourthframeofreferenceactuallyincludesseveraldifferentframesofreference:thefivehindrances,thesevenfactorsforawakening,thesixsensemedia,thefiveclinging-aggregates,andthefournobletruths.Tonightwe’llfocusonallofthesedhammasexceptforthefournobletruths,whichwe’llsaveforSaturdaynight.

Let’sstartwiththefivehindrances.Thesearethethingsyouneedtoclearawaywhenyou’retryingtogetthemindintoconcentration.Thefirsthindranceissensualdesire,secondisillwill,thirdisslothandtorpor,fourthisrestlessnessandanxiety,andfifthisuncertainty.Dealingwiththesehindrancescomesunderthefactorofputtingasidegreedanddistresswithreferencetotheworld.Therearethreestepsindealingwitheachofthesehindrances.

Thefirststepistorecognizethemashindrances.This,inandofitself,isanimportantaccomplishment,becauseusuallywhensensualdesirearises,forinstance,thefirstthoughtisnot,“Ahyes,thisisahindrance.”Thefirstthoughtis,“Let’sgoforit.”Thesamewithillwill.Whenyouhaveillwillforsomeone,allyoucanthinkofishowmuchthatpersonreallydeservesyourillwill.Similarlywithslothandtorpor:Whenyou’regettingreallysleepy,thethoughtis,“Mybodyreallydoesneedtorest.”Whenyou’reworriedaboutthings,youtellyourself,“Ireallydohavetoworryaboutthis.”Andwhenyou’reuncertainaboutthings,youfeelthatyourdoubtsarejustified.Insteadofseeingthesethingsashindrances,yousidewiththem.

Whenyou’retryingtogetthemindintoconcentration,youhavetoswitchsides.Recognizethatthesearehindrancestogettingthemindsettleddown.That’sthedutyofalertnessandmindfulness:noticingthatthehindranceisthere,andrecognizingthatitisahindrance.

Thesecondstepistothendevelopthedesiretobefreefromthem.Thisisthedutyofardency,anditstartswithseeingtheirdangers.Forexample,whenyou’resleepyandyouthink,“Ishouldgotosleep,”youhavetorememberthatnobodyever

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gainedawakeningwhileasleep,andastheysayinThailand,ifyoutriedtocountthenumberofyearsyou’vebeensleepinginallofyourmanylifetimes,youfindthatthoseyearsareuncountable.Sointhissecondstepyoutellyourself,“MaybeIshouldfightthis.MaybetonightIshouldstayawake.”Youcanuseasimilarsortofcontemplationwiththeotherhindrances.

Onceyou’vegottenpastthesefirsttwosteps—recognizingthehindrancesashindrancesanddecidingtofightthem—thenyou’rereadyforthethirdstep,rememberingandthenapplyingthedifferenttechniquesforundercuttingspecifichindrancesastheyarise.Thesearethefurtherdutiesofmindfulnessandardency.Wetalkedaboutthesetechniquestheotherdaywhendiscussingtheapproachesfordealingwithdistractingthoughts,solet’sreviewthembriefly.Thefirstapproachischangingthetopicthatyou’rethinkingabout,toseewhetheryouneedtogladdenthemind,tomakeitsteadier,ortoreleaseit,andthenusingtheappropriatetechnique.Thesecondapproachistoexaminethedrawbacksofthathindranceevenfurther;thethirdapproachistoignorethehindrance,inotherwords,justletitgoofftothesideofyourmind,whileyougivemoreattentiontoyourmeditationobject.Thefourthapproachistorelaxaroundthethought-formationofthehindrance.Andthenthefifthapproachistojustforcetheminddownandsay,“I’mnotgoingtothinkthatthought.”

Whenyou’rethinkingaboutgladdeningorsteadyingthemind,youmightbringinothertopicsthataresupplementarytothebreath.Forexample,recollectionoftheBuddha,theDhamma,andtheSaṅgha,generosity,virtue,orthebrahmavihāras—thesublimeattitudes:Thesearethemestogladdenthemind.Forsteadyingthemind,youcanuseequanimityorrecollectionofdeath.Asfortechniquesforreleasingthemind,we’lldiscussthoseSaturdaynight.

TheBuddhasaysthat,inadditiontofocusingonthesedhammasinsideyourself,youcanalsofocusthemoutside,onotherpeople.Youcan’tseethedhammasintheirminds,ofcourse,butyoucanreflectonthefactthattheirsituationissimilartoyoursandyoursissimilartotheirs.Forinstance,asanexampleofextrapolatingfromselftoothers:You’resubjecttoaging,illness,anddeath,andsoiseverybodyelse.Thisgivesrisetoasenseofsaṁvegaandalsotakesawaythestingof,“Whyisthishappeningtome?”

Youcanalsoextrapolatefromotherstoyourself.Forexample,ifyou’refeelingverystrongsensualdesireorillwill,thinkaboutotherpeoplewhoseliveshavebeenruinedbysensualdesireorthroughtheirillwill,andthiscouldalsohappentoyou.

There’sonesuttawheretheBuddhatalksaboutwhenthemindisunabletosettledown,it’sbecauseithasafeverinthebodyorafeverinthemind.Sowhateverwayofthinkinggetsridofthatfeverisperfectlyfine.Then,whenthemindhasbeenmadecalmandpeacefulwiththesemethods,youcansimplyreturntothebreathandstaywiththesenseofeasearoundthebreath,andthatcountsasrightconcentration.

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Thosearethefivehindrances.Thesecondframeisthesevenfactorsforawakening.Theseareactuallyfactors

thatgointotheconcentrationitself.Theyfallintothreesets.Thefirstsetcontainsonlyonemember,whichismindfulness.That’safactorthat’salwaysuseful.Theothertwofactorsareusefulatparticulartimes:whenthemindhastoolittleenergyorwhenithastoomuch.

Thesecondsetincludeswhat’scalledanalysisofqualities,whichishowyouevaluatewhat’sgoingoninthemind;persistence,whichisthesameasardency;andthenfinallyraptureorrefreshment.Thesethreequalitiesareenergizing,sothey’reusefultodevelopwhenthemindistooslothfuloritsenergyislow.If,forexample,you’refeelingsleepy,youmaketheefforttoanalyzewhat’sgoingoninthemind.Youaskyourself,“Howdoyouknowyou’resleepy?Wheredoyoufeelthesymptoms?Aretheyaroundtheeyes?Aretheyaroundyourforehead?”Analyzingthesethingsinthiswaystirsupsomeenergyinthemindthathelpstopullyouawayfromthesymptomsofsleepiness.Youfindanotherpartofthemindthat’snotreallysleepynowanduseittohelppullyouout.

OnetechniquethatI’vefoundthatworkswelliswhenIwakeupinthemorningandItellmyselfIneedsomemoresleep,partofmewillsay,“Waitaminute,you’vesaidthisbefore.”Andsothenitposesthequestion,“Whichpartofthebodyistooheavytogetup?Tryliftingthearm.”Thearmgoesup.“Trytheotherarm.Howaboutmyhead?Howaboutmylegs?Andfinallythetorso?”Thenwhenthetorsoisup,I’mup.Sothat’saverysimpleinstanceofanalysisofqualities.

Theremainingthreefactorsforawakening,though,arecalming:serenity,concentration,andequanimity.Theseareusefulwhenthemindhastoomuchenergyandneedssteadying.Ifyoufind,forinstance,thatyou’reworriedaboutsomething,youcanaskyourself,“WhatifIdiedrightnowandIwereadeadspirit,lookingatthethingsIwasworriedaboutwhenIwasalive,andrealizingthatthesethingscan’ttouchmeanymore?”Thenlooktosee:“Isthereapartofmymindthat’snottouchedbythesethingsevennowwhileI’malive?”Thenyoujuststayrightthere.Thatcalmsthingsdown.Thisiscalledmakinguseofserenityandequanimity.

Again,youcanuseexternalexamplestohelpyouwiththis.Whenyouthinkabouthowdifficultitistopractice,rememberotherpeoplewentthroughthesedifficultiesbefore:Theywereabletodoit,whynotyou?Anotherexamplefrommyownpractice:Peoplewouldsometimescometoourmonasteryandsay,“Ah,there’saWesternmonkhere.Now,cantheyreallyunderstandthings?”Westernmonkstherearesometimesregardedlikedancingelephants:It’samazingthattheycandanceatall,butyoudon’treallyexpectthemtodancewell.So,somethinginsidemewouldsay,“I’llshowthem”—inotherwords,usingadefilementtosparkmypersistence.IalwayslikedAjaanFuang’sresponseonetimewhenapersonasked,“HowcouldaWesternerordain?”Hesaid,“Don’tWesternershavehearts?”

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Thenextframeofreferenceisthesixsensemedia.Thesearedirectlyrelatedtothepracticeofsenserestraintbecauseyou’renotsimplyawareofthefactthatyouhaveaneyeorearornoseorwhatever,butyou’remorefocusedonthefactthatfetterscanbuilduparoundthosesenses,andthosefettersarenotcomingfromsights,sounds,smells,ortastes.Theycomefromwithin.They’reyourowngreed,aversion,anddelusion.Ifyou’relettingyourgreed,aversion,anddelusiondothelookingandlistening,etc.,duringtheday,thenthey’regoingtobehardtoexpelfromthemindwhenyousitdownandmeditate.Soyouhavetoexerciserestraintthroughouttheday.

Now,thisdoesn’tmeannotlookingornotlisteningtothingsatall.Itmeanslearningtolookatyourengagementwiththesensesaspartofacausalprocess:Whyareyoulooking,whatisyourpurposeinlooking,andwhatresultsareyougettingfromlookingatthingsinthatway?Ifyouseethatthereareanyunskillfulstatesactingeitherascausesorresults,thenyou’vegottolookorlisteninanotherway.

Forexample,ifyouseesomeonewho’sreallybeautifulandattractive,youhavetoaskyourself,“Isthereanunattractivesidetothatperson?”Orifthere’ssomebodyyoureallyhate,“Isthereagoodsidetothatperson?”Orifyouseeanobjectthat’sattractivethatyouwouldliketobuy,thenstopandthinkaboutit:“WhenIbuythis,thenI’mjustaddingonemoreitemtothepileofjunkinmyhouse.”Thenthinkaboutalltheproblemsofownership.RemembertheBMWChill?SupposeyougetyournewBMWandsomeonetakesakeyandscratchesthesideofthecaroutofspite.Thefactthatyou’veboughttheBMWopensyouuptothatkindofthing.Butifyoustickwithyouroldcar,nobodywouldbetemptedtowanttokeyit.

Inotherwords,youlookatthingsinanotherwayinordertopullyourselfawayfromthem.AjaanLeehasaniceimageforallthis.Youcanrememberthatnotonlydoyouliveinyourbody,buttherearealsootherbeingsinyourbodyaswell,suchasallthegermsgoingthroughyourbloodsystem,orthewormsdowninyourintestines.Whenyoulookatsomethingthatmakesyoureallyhungry,who’slooking?Isityouortheworms?

Now,havingthiskindofrestraintrequiresacertainsenseofwell-beinginthebody.Otherwise,you’regoingtobesohungryforquickpleasuresthatyouwon’thavethepatiencetoengageinrestraint.ThisiswhytheBuddhagavetheimageofthesixanimalstiedtoapost:thebird,thedog,thehyena,themonkey,thesnake,andthecrocodile.Thepostisn’ttherejusttoholdthemthroughforce.You’vegotfoodaroundthepost:thepleasureofconcentration.Ifyoucanstaywiththesenseofpleasantbreathenergyinthebodyasyougothroughtheday,you’renotgoingtobesoquicktorunintothevillageordownintotheriveroroverintothecemetery.Youmaintainthatsenseofwell-beingthroughoutthedaywithouthavingtoindulgeinpleasuresthatareharmfulforthemind.

Remember,abasicprincipleofkammaisthatyouhavemanypotentialsinthe

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presentmoment.Sointermsoftalkingaboutsenserestraint,theBuddhaisactuallymakingyouawarethatyouhavemorepotentialsforpleasure,moreskillfulpleasures,thanyoumighthavethoughtofotherwise.So,don’tthinkofsenserestraintasconfinement.It’sactuallyopeningyouuptomorepossibilities.Youcanalsothinkaboutthefactthatifyou’refallingforsomethingthatyou’rehearingorseeing,you'rebecomingaslavetothosethings.Ifyou’renotfallingforthem,you’refree.That’sthethirdframeofreference.

Thenextone—andthelastonewe’regoingtotalkabouttonight—isthefiveclinging-aggregates.Thisisgoingtorequireafairamountofanalysis.

Whataretheaggregates?They’refiveactivities.SometimesyouhearthattheBuddhasaysthatyouarethefiveaggregates,butthat’sverymuchnottrue.Whatheactuallysaysisthatwecreateoursenseofselfoutoftheaggregates.Butthat’sonlyonewaythatweclingtothem,andit’sintheclingingthatwesuffer.

Solet’slookatthesefiveactivities,becausewe’regoingtofindthattheydon’thavetobesuffering.Ifyoulearnhowtousethemproperly,theycanbecomepartofthepath.Thefirstactivityintheaggregatesisform,whichisyoursenseofthebody.Thisisanactivityinthatyouhavetoactivelyworkatmaintainingyoursenseoftheformofthebody.Thesecondactivityisfeeling.Thethirdisperception,thelabelsyouapplytothings:whenyoulookatthisandyousay“microphone,”youlookatwhat’saboveyouandyousay“ceiling.”Thoseareperceptions.Perceptionseitherareindividualwordsorindividualimagesthatyouapplytothings,identifyingthemandgivingthemameaning—aswhenyouseearedlight,andyouthink,“Stop.”Thefourthaggregateisfabrication,whichcoversalltheintentionalwaysyouputthingstogetherinyourmind.Forexample,whenyouthinkabouttheceiling,youtellyourself,“Theydidabeautifuljob.”That’safabrication.Otherkindsoffabricationarewhenyougetsomethingandyouaskyourself,“WhatcanIdowiththis?”Likethismallet:Icouldhitthebowl,orwhenThanLionelisswayingbackandforthinmeditation,Icouldhithim.Allofthatisfabrication.Andthenfinallythere’sconsciousness,which,aswediscussedearliertoday,isaprocess:It’sourawarenessofthesixsenses.Thosearethefiveaggregates.

Thequestionoftencomesup:WhydidtheBuddha,whenanalyzingthefunctionsofthemind,focusonthesefivethings?Afterall,hecouldhavetalkedaboutotherfunctionsofthemindaswell.Whydoeshefocusonthese?Anditturnsoutthatthesearethefunctionsassociatedwiththewayweeat.There’saninterestingpassageintheCanonwheretheBuddhasaysthatonceyoutakeontheidentityofabeing,youhavetofeed.Feedingiswhatdefinesus,andthesefiveactivitiessurroundthewayweeat.

Forexample,form:You’vegotthisbodythatyou’vegottonourish,andthereareothermaterial,physicalthingsouttherethatyou’regoingtofeedon.Thoseareform.Feeling:First,there’sthepainofhungerandthenthere’sthesatisfactionof

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pleasurethatcomeswhenyou’vefedyourselfwell.Thenperception:First,youwanttoperceivewhatkindofhungeryouhave—areyouhungryforbread,areyouhungryforwater,areyouhungryforcheese?Thenyoulookoutattheworldouttheretoperceive:“Wherearetheobjectsthatwouldassuagemyhungerrightnow?”Infact,figuringoutwhatwecaneat,whatwecanperceiveasedible,istheprimarywayinwhichwefirstengagewiththeworld.Whenababycrawlsacrossthefloorandfindssomethingnew,wheredoesitgo?Rightinthemouth.That’showwefirstlearnabouttheworld:what’sedibleandwhat’snotedible.Andthisisnotjustphysicalhungerthatwe’retalkingabouthere.There’salsomentalhunger—andmentalfeeding—aswell.Forexample,wegothroughtheworldfiguringoutwhoisedibleandwhoisnotedible,emotionally.That’sperception.

Fabrication:Youtrytofigureouthowtofindsomethingtoeat.Onceyoufindit,whatdoyoudowithit?Ifyouhaveapotato,youcan’tjusteatitwhole.Youhavetodosomethingwithit.That’sfabrication.It’sthesamewithpeopleaswell.Youfindapersonyou’reattractedto,butheorsheisnotquiteperfect:“HowcanIchangethispersontobemoretomyliking?”That’sfabrication.Finally,ofcourse,there’sconsciousness,whichisyourawarenessofalltheseprocesses.TheBuddhasaysweclingtotheseactivitiesbecausethisishowwefeedourwaythroughtheworld.

Sothosearetheaggregates.Thenthere’sclinging.Itturnsoutthatthewordforclinging,upādāna,alsomeans

tofeedaswell,sobasicallytherearetwolevelsoffeedinggoingon:feedingthroughtheaggregatesandfeedingontheaggregates.

Clingingcomesinfourtypes.Thefirstoneissensuality.Sensuality,remember,isnotsimplyourdesireforthingsoutside.We’reactuallymoreattachedtoourfantasizingaboutthepleasureswecangetfromthem,andtheBuddhasaidthatthisiswherewereallycling.Anexamplemightbeyourdesireforwine.Youcanthinkaboutwinefordays,youcanreadmagazinesaboutwine,butwhenyouactuallydrinkthewine,howlongdoesittake?Notthatlong.Butthenafteryou’vedrunkit,“Itwasawonderfulwine!”Youcantalkaboutthatforanotherhour.That’ssensuality.

Thesecondwayofclingingisthatweclingtoourhabitsandpractices,whichmeansbeingstuckonourhabitualwaysofdoingthingsfornogoodreason.HaveItoldyouthestoryaboutthegoose?Doyouwanttohearitagain?TherewasanAustrianbiologistwhoraisedagoosethatgavebirthtoagosling.Themothergoosedied,andsothegoslingimmediatelyfixatedonthebiologist.Everywherethebiologistwent,thegoslingfollowedhim.Thiswentonthroughthesummer.Ofcourse,thegoslinggrewintoagoose.Aswinterwasbeginningtocome,thebiologistrealizedthathewasgoingtohavetobringthegooseintothehouse.Sooneevening,atthetimethathewouldusuallyfeedthegoose,hedidn’tfeedit.Hejustwalkedintothehouse.Thegoosefollowedhimintothehouse.Now,onthegroundfloorofthehouse,therewasahallthatwenttoawindow,andhalfwaydownthehall

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wasastairwaythatwentuptotheright,leadingtowherethebiologistlivedonthenextfloorup.Sothebiologistwentupthestairway.However,thegoosewasfreakedoutbythefactthatitwasinthehouse.Itsawthewindowandsowentrunningforthewindow,thinkingitcouldescapethroughit,butthenitrealizeditcouldn’tgetoutthatway.Thebiologistcalledtoit,andsothegooseturnedaroundandwentupthestairs.

Everydayafterthat,whenthegoosewentintothehouse,itwouldgofirsttothewindowandthenbacktogoupthestairs.Astimewenton,thejourneytothewindowgotshorterandshorteruntilitfinallygottothepointwherethegoosewouldgettothatsideofthestairway,shakeitslegatthewindow,andgoupthestairs.Butonenightthebiologistcamehomeverylate.Thegoosewasveryhungry,sowhenthebiologistopenedthedoor,thegoosewentrunningimmediatelyupthestairs.Halfwayupthestairs,though,itstoppedandstartedshakingallover.Then,verydeliberately,itwentdownthestairs,wentovertothewindow,andthencameupthestairs.

That’sclingingtohabitsandpractices:You’relisteningtoyourinnergoose.That’sthesecondformofclinging.

Thethirdformofclingingisviews.Whenyouholdtoaviewregardlessofwhetherit’sgoodforyou,simplybecauseyoubelieveyouhavetobelieveinitorthatitmakesyouabetterpersonthanotherpeoplebecauseyouholdtoit,that’sclingingtoviews.

Thenfinallythere’sclingingtodoctrinesoftheself.Inotherwords,youdefineyourselfaroundtheaggregates.Youcoulddefineyourselfasbeingidenticalwiththeaggregates,orthatyouowntheaggregates,orthatyouareinthem,orthattheyareinyou.Anywayyoudefineyourselfaroundtheseaggregatescountsasawayofclingingtothem.

Ifyouclingtoanyoftheaggregatesinanyofthesefourways,thatcountsasaclinging-aggregate.Forexample,evenifyouhaveasenseofacosmicself—inotherwords,youfeelyouhavethebodyoranyoftheotheraggregatesinsideyou,whileyoursenseofselfisinfinite,surroundingthem—itstillcountsasakindofclinging.

TheBuddha’sbasicdefinitionofthesefiveclinging-aggregatesisthattheylieattheessenceofsuffering.They’retheessenceofthefirstnobletruth.If,whenyou’resuffering,youwanttocomprehendit,youhavetofigureoutwhichaggregateyou’reclingingto,andwhichkindofclingingitis.

However,itturnsoutthataswe’recreatingastateofconcentration,we’realsousingtheaggregates,andwe’realsousingthreeoutofthefourkindsofclinging.Inthatway,weturntheclinging-aggregatesfromthefirstnobletruthintothefourth.

Howdotheaggregatesplayaroleinthestateofconcentration?Formisthebreath.

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Feelingisthefeeling-toneofcomfort,pleasure,ease,orwell-beingyou’retryingtocreatebystayingwiththebreath.

Perceptionisthementallabelyouholdinmindtokeepyourselfwiththebreathandalsotomaketheconcentrationeasier.Forexample,ifyouhaveaperceptionofthebreathcominginandoutonlythroughthenose,itcanmakethebreathmoreconstricted.Butifyouthinkofthebodybeinglikealargesponge,andthebreathcancomeinandoutalltheporesofyourskin,that’sgoingtochangeyoursensationofthebreathing.Similarly,ifyouthinkofthebreathstartinginsideyou—whichiswhatthebreath-energydoes—insteadofhavingtobepulledinfromoutside,thatwilllessenthetensionaroundthebreathing.That’sperception.

Asforfabrication,whenyouusedirectedthoughtandevaluationaroundthebreath—focusingyourthoughtsonthebreath,andtryingtofigureoutwhichwaysofbreathingareeasiesttostaywithandprovidethegreatestsenseofease—thatcountsasanaggregateoffabrication.

And,ofcourse,consciousnessisawareofallofthesethings.It’sparticularlyimportantthatyoulearnhowtoseetheseaggregatesas

componentfactorsofyourconcentrationbecause,afterall,thefiveaggregatesarerelatedtofeeding,andconcentrationisfoodforthepath.WhentheBuddhacomparesthepracticetobeinginafortress—withmindfulnessasthegatekeeper,withdiscernmentasthewallaroundthefortressthat’scoveredwithplastersothatnoneoftheoutsidesoldierscangetin,withrighteffortasthesoldiers,andyourlearningastheweapons—concentrationisthefoodthatfeedsthesoldiersandthegatekeepertokeepthemstrong.ThesenseofeasethatyoucreatewithinmakesiteasiertosayNotopleasuresoutside.

Thosearetheaggregatesinconcentrationpractice.Asfortheformsofclingingweuseonthepath,wedon’tusesensualitybutwedo

developandholdontothehabitsofthepreceptsandtothepracticeofconcentration:justsittingandfocusingonthebreath.It’sagoodformofclinging.Asforviews,weholdtorightviewsaboutkammaandthefournobletruths.Andasforadoctrineoftheself,wedon’tneedtodefineourselvesveryprecisely,butwedoneedtodevelopasensethatwearecapableofdoingthisandthatit’sgoingtobegoodforustodoit:theselfasproviderandtheselfasconsumer.

Sothoseareformsofclingingthatactuallyhelpyoustayonthepath.Aswesaidearlier,ifyouthinkofthepathasbeingaraftgoingacrosstheriver,youholdtothesehabitsandpractices,youholdtotheseviews,youholdtothissenseofselfasyou’recrossingtheriver,andthat’swhatgetsyouacross.Whenyougettotheotherside,youcanletallthesethingsgo.

Sotheselistsofteachings—thefivehindrances,thesevenfactorsforawakening,thesixsensemedia,andthefiveclinging-aggregates—aresomeoftheframesof

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referenceyoucankeepinmindasyoutrytolearnhowtomasterconcentration,sothatconcentrationisnotjustarandomthing.Itbecomesaskillthatyougetmoreandmoreunderyourcontrol.

That’smindfulnessasafaculty.We’llcontinuetodiscussconcentrationtomorrow,butrightnow,let’sdoit.

Q:I’mstillnotsoclearaboutthefourthfoundationofmindfulness,thedhammas.It’snotthecasethatIliketosticktothelists—thatdoesn’thelpsomuchduringtheexperience—butsometimesit’spresentedasthecontentsofthemind,mentalphenomena.Inthatcase,thethird,themind,wouldbethetoneorthestateofmind?Intheothercase,thefourthfoundationconsistsofthethingstocontemplateasthefournobletruthsandsoon.Inthatcase,isitlikeadiscursivemeditation,investigationonthetopicandhowitappliestoourlives?

A:AsIwassayingearlier,it’susefultothinkofthefirstthreefoundationsofmindfulnessorthefirstthreeframesofreferenceasonegroup,andthefourthasanothergroup.Thefirstthree,basically,arethecomponentfactorsofconcentration.Inotherwords,youhavethebreath,whichisthebody;thefeelings,whicharethefeelingsofpleasureyou’retryingtocreateandspreadthroughthebody;andthenthemind,whichistheawarenessyou’respreadingthroughoutthebody.You’retryingtogetallthreeofthosetointerpenetrateoneanother.Thefourthframeofreferenceprovidesdifferentframeworksthatyoucanusetoapplytotheproblemoftryingtogetthebody,feelings,andmindtogetherinsuchawaythatthemindcansettledown.Theseframeworkshelpyoutorememberwhat’sunskillfulandwhat’sskillfulsothatwhensomethingcomesup,yourecognizeitandknowwhattodowithit.

Forexample,saythatsensualdesirecomesup.Yourememberthatit’snotsomethingthatyoujustgointo.Yourememberthatit’soneofthehindrances,andthenthedutywithregardtoitistowatchitforawhile,tounderstandit,andtocounteractitwiththepurposeofeventuallylettinggoofit.Andsoonwiththeotherskillfulandunskillfulqualitiesofthedifferentlists.

Asfortheframeworkofthesixsenses,thisisagoodframeofreferencetouseasyou’regoingthroughtheday.Whenyou’relookingatsomethingorlisteningtosomething,askyourself,“AmIcreatingafetterformymindaroundthisand,ifso,istheresomewaythatIcanletgoofthatfetter?”Forexample,you’rewalkingdownthestreet,youseesomebodyattractive,soyouaskyourself,“IstheresomeotherwaythatIcanlookatthispersonsothatthesightofthispersondoesn’tpullmymindaway?”

That’showyouusethefourthframeofreferencetoadjusttheotherthree.

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DAYSEVEN : MORNING

QuestionsofActionApril28,2017

TherewereacoupleofanswersthatIgavetosomequestionsyesterdaythatIwasnottotallysatisfiedwith.So,I’dlikeanotherchance.

YouprobablyknowthestoryaboutAjaanChahinEngland.Thereareseveralversionsofthestory.TheversionIlikeisthis:AfteraDhammatalk,heaskediftherewereanyquestions.Onewomansaid,Yes,shedidhaveaquestion.Itwasaquestionshehadaskedofmanyteachersandhadnevergottenasatisfactoryanswer.Thequestionwasthis:“Afterapersonattainsnibbāna,doesthatpersonstillexistornot?”AndAjaanChahsaid,“Well,thisisaquestionthatwedon’tusuallyanswer,butI’lltrytoexplainwhy.”Therewasacandleburningrightnexttohim,andhesaidtothewoman,“Doyouseetheflameofthecandle?Aslongasit’sburning,wecantalkaboutitscolor,itsshape,itstemperature.Butthenwhenweputitout”—andthenheputouttheflameofthecandlewithhisfingers—“nowcanwetalkabouttheshapeandthecoloroftheflame?”

Shesaid,“No.”Hesaid,“Inthesameway,aftersomeonehasattainednibbānayoucan’treally

describethem.”Thenheaskedher,“Doesthatanswersatisfyyou?”Shesaid,“No.”Sohesaid,“Well,inthatcase,I’mnotsatisfiedwithyourquestion.”That’snotthecasehere.Thequestionsyouaskedwereperfectlyfine.Myanswers

werenotsatisfactory.Sohere’smysecondchance.It’simportanttorememberfromtheverybeginningthatweasWesterners,when

comingtoBuddhism,comewithquestionsandunderstandingsthatareshapedbyourculture.Becauseofourbackground,wethinkreligionisallaboutwhattheuniverseis,whocreatedtheuniverse,whatarewe,andwhatisourplaceintheuniverse.Andevenifwe’renolongerChristianorJewishorwhatever,westillhavemanyofthesequestionsinthebackofourmind.ButinthecaseofBuddhism,though,thosearenotquestionsthattheBuddhaaddressed.Hismainquestionwas,“Whatarewedoingthat’screatingsufferingandhowcanwestop?”Andsothequestionsherearenotsomuchaboutwhatweareorwhereweare,they’reaboutwhatwe’redoing.

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WhentheBuddhafirsttaughttheDhammatohisson,Rāhula,theinitiallessonwasallaboutaction.Youcouldactuallysaythatthiswashowhetaughtmindfulnesstohisson.HetoldRāhula,“Wheneveryouintendtodosomething”—andthiscouldbeinbody,inspeech,orinmind—“askyourself,‘Whatresultsdoyouexpectfromtheaction?’Ifyouanticipateanyharm,eithertoyourselfortoothers,thendon’tdoit.Ifyoudon’tforeseeanyharm,youcangoaheadanddoit.If,whileyou’redoingtheaction,youseeanyharmcomingfromtheaction,thenyoustop.Ifyoudon’tseeanyharm,youcancontinue.Whentheactionisdone,thenlookatthelong-termconsequences.Ifyouseethatyoudidcauseharm,goandtalkitoverwithsomeoneyoutrustonthepathandseewhatadviceyougetfromthatpersonastohownottorepeatthemistake.Then,fromthatpointon,resolvenottorepeatthatmistake.Ifyourealizethatyoudidnotcauseanyharm,however,takejoyinthatfactandcontinuetraining.”

Noticethatthisisallaboutaction,andit’straininginthethreequalitieswebringtomindfulnesspractice.Youholdinmindthefactthatyoudon’twanttocauseanyharmandyourememberpastmistakessothatyoudon’trepeatthem.That’smindfulness.Thenyoukeepwatchingyouractionsandtheirresults,aswellastheintentionbehindthem.That’salertness.Andthenfinallyyoutryyourbestnottocauseanyharmandtocontinuedevelopinginthetraining.That’sardency.

Thisisallaboutyouractions.TheBuddhafocusesonthisissueinthispassagenotsimplybecausehewasteachingachild.Theemphasisonactionsisthecentralthemeallthewaythroughhisteachings.Hewaspreparinghissonforallthehigherteachings.

Forinstance,there’sanotherpassagewherehetalksabouthowtodevelopyourconcentration,andherecommendsthesamesortofprocess.Youlookatthestateofmindthatyou’vedevelopedandtrytonoticewherethereisstillsomedisturbanceinit.Thenaskyourself,“WhatperceptionamIholdingontothat’scausingthatdisturbance?CanIchangethatperceptionsothatithasalessdisturbingeffectonthemind?”Andifyoufindthatthereissomethingthatyoucanchange,thenyoudoit.Then,asthemindsettlesdowntoadeeperlevel,letitstaythereforawhileandallowyourselftoenjoythatstate,atthesametimenoticingthatit’snowemptyofthedisturbancethatwastherebefore.Then,whenthemindisrefreshed,youcanaskyourself,“Istherestillsomedisturbancehere?WhatamIdoingtocausethat?”Inthiscase,theactionwouldbeaperception,andtheactofholdingontothatperception.Whenyoucandroptheperception,you’llmovetoastateofconcentrationevenmoreemptyofdisturbance.

Asyoukeeprepeatingthisprocess,youdevelopyourconcentrationdeeperanddeeper.Atthesametime,you’regainingmoreandmoreinsightintotheworkingsofthemind.

SothisisthethemeyouseerunningallthewaythroughtheBuddha’steachings:

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Youtrytobesensitivetowhatyou’redoing,tryingtonoticewhatyou’redoingthat’screatingunnecessarystressordisturbance,andthenyoudropthatifyoucan.There’snothinginhereaboutwhattheuniverseis,wheretheuniversecamefrom,whatyouare,whatyourconsciousnesscamefrom,andwhereit’sgoing.Inotherwords,thequestionstheBuddharecommendsaskingarenotaboutthings.They’reaboutactions.

Thisisoneofthereasonswhyhisvocabularyaboutactionsissoprecise.Tous,itmaysoundlikealotofintellectualization,butit’sprecisewiththepurposeofmakingusmoresensitivetowhatwe’redoing.It’slikethevocabularytheyteachtoprofessionaltasters.They’retaughtavocabularyofvery,veryprecisedistinctionsinsmellsandflavors,muchsubtlerthanordinarypeoplewoulduse.Theprofessionaltastersallsaythatwiththatvocabulary,theybecomemoreandmoresensitivetoflavorsandsmells.

SowhenweheartheBuddhadescribingallthesedifferentactionsinthemind,it’sforustostartlookingatouractionswithmoresensitivityaswell.Becausethat’swhattheproblemis.Theproblemisnotwhoweareorwhereweare,it’swhatwe’redoing.Infact,oursenseofwhoweareandwhereweareisanactionitself.That’swhattheymeanbytheprocessofbecoming.Wecreateoursenseoftheworld,wecreateoursenseofwhoweare,andbecauseofthat,wesuffer.Ifwecanlearntolookclearlyandpreciselyattheactionofcreatingoursenseofwhoweareandwhereweare,thenwecanlearnhowtodoitmoreskillfullytothepointwherewenolongerhavetosufferfromthat.ThisiswhytheBuddhawouldhaveyouputasidequestionsofwherewe’recomingfromorwhereweare,orquestionsofouroriginalawarenessorthegroundofourbeing.Thefocusison,“Whatareyoudoingrightnow?”

Forexample,whenyou’reinconcentrationortryingtogetintoconcentration,it’sgoodtobesensitivetowhatyou’redoingthat’sgettinginthewayoftheconcentrationandaskyourself,“CanIsimplystopdoingthat?”Sometimesyou’llseethattheactionsgettinginthewayhavetodowithyourideaofwhoyouareorwhattheworldislike.Ifyoucandropthose,themindwillcalmdown.Then,oncethemindhascalmeddown,youfindyourselfataparticularlevelofconcentration.Onceyou’reabletosettlethereandenjoyit,youcanaskyourself,“Istherestillsomedisturbancehere?WhatamIdoingtocausethatdisturbance?CanIstopdoingthat?”Inthisway,asIsaidearlier,youdeepenyourconcentration.Nomatterwhatlevelofconcentrationyou’reat,thesearethebasicquestionsyouask.

And,atthesametimethatyou’redevelopingyourconcentration,you’realsodevelopingyourinsight.Thequestionsometimescomesup,“HowmuchconcentrationdoIneedbeforeIcandoinsight?”Andtheansweris,“Whateverlevelofconcentrationyouhave,youusethattonotice,‘WhereistherestressinthemindrightnowandwhatamIdoingtocauseit?’”Ifyoucanidentifythecauseandletgoofit,yougainsomeinsight.Asyourconcentrationdeepens,thequestionsyouask

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andtheanswersyoucometowillbecomemoreandmoresubtle,moreandmoreprofound,whichmeansthatthequestionofhowmuchconcentrationyouneedinordertodoinsightshouldalwaysbeanswered,“Whateverconcentrationyouhavenow,”simplythattheinsightyougainwillbecomemoreandmoreprofoundastheconcentrationdeepens.

Sotheprocessofmeditationisnotsimplyoneofgettingthemindstill.Italsoinvolvesknowingwhichquestionstoputasideandwhichquestionstoask.Thequestionsthatwe’reusedto—“Whatisthenatureoftheworld?Whatisthenatureofmyself?Whatismyrelationshiptotheworld?”—arequestionsthattheBuddhasaystoputaside.

Now,formanyofuscomingfromtheWest,thatdoesn’tsoundright,butit’sgoodtogivetheBuddhathebenefitofthedoubt:tolearnhisvocabularyforactionsandtoaskthequestionshedoeshaveyouaskaboutwhatyou’redoing,whatyoucanlearnfromwhatyou’redoing,andhowyoucanlearnhowtoactmoreskillfully,sothatyoucanactuallyactinawaythatleadstotheendofsuffering.

Andyoudothatstepbystep.

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DAYSEVEN : AFTERNOON

Q&A

Q:Concerningthehindrancestoconcentration,itseemsthattodropanobstaclewhichobstructsthewayforthemindtosettledown,itisnecessarytoseeit,understanditdeeply,becausethesaṅkhāraisrooteddeeplyinthemind,sothatitseemsinsightisessentialandsosupportsconcentration.Youcannotdropsomethingyouhavenotseenandunderstood.Itcomesinbyanotherdoor,soit’snotsomethingyoucanjustdecide.Itneedsunderstandingandalotofmettātosurrenderandletgo.

A:Therearegoingtobelevelsofunderstandingasyoutrytogetridofthehindrances.Tototallybebeyondthehindrancesrequiresthatyoudouprootthem.Butinordertogetthemindtosettledown,youneedonlyacertainamountofunderstandingtoclearthemoutoftheway.Theywillcomebackeventually,butinthemeantime,you’velearnedhowtodevelopyourpowersofconcentrationalittlebitfurtheranddeeper.It’slikedealingwithadifficultandpowerfulenemy.Beforeyoucantotallydefeattheenemy,youhavetogatheryourforcestogether.Andso,allyouhavetodointhemeantimeisjustkeeptheenemyatbay,andthenwhenyourforcesaregathered,youcanattack.ThisrepeatsthepointIwasmakingthismorning,whichisthatyoudevelopyourconcentrationandyourinsighttogether.Thedeeperyourconcentration,thedeeperyourinsight,andtheywillhelpeachotheralong.

Q:Ihavetheimpressionthatmindfulnessconstitutesadamoranobstacleforyourthoughts.Whenthere’sthisconsciouspresence,themindismoreandmoreserene.Isthisright?

A:Gettingthemindmoreserenerequiresallthreequalitiesthatwe’vebeentalkingabout,actingtogether.Mindfulnessiswhatallowsyoutoremember,“Ishouldgetoutofthisthought,”alertnessisalertingyoutowhatthethoughtisactuallydoing,andardencyiswhatactuallyclearsthethoughtaway.Theiractingtogetheriswhatcalmstheminddown.

Q:Twoquestions.First:Inthedirectedthoughtorvitakkaandevaluation,theevaluationseemstobeveryneartothefactorofinvestigation,whichisthesecondfactorofawakeninginthesevenfactorsforawakening.Isitthesamethingand,ifnot,howisitdifferent?

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A:Itisthesamething.Thewordforinvestigationofqualitiesisdhammavicaya,the“vicaya”beingveryclosetovicāra,whichisevaluation.

Q:Secondquestion:Whenthereisthisexaminationofevaluation,investigation,itgivesrisetoanumberofdiscursivethoughtsthat,iftheypersistinshowingthemselves,leadtothepracticeofvipassanā.Inordertoincludethemmore,ratherthanre-establishingthemindbackintoconcentration,themindthenreturnstotheconcentrationafterwards.Thereisthisback-and-forthrhythm.

A:Yes,thisisarhythmthatgoesbackandforthbetweenthethinkingandthestillness,butyouhavetobecarefulaboutthosediscursivethoughtssothattheydon’tdiscursetoofar.Becausethepurposeofthisthinkingistoaskyourself,“HowcanIgetthemindtosettledownmore?”Ifthethoughtsgotoofarafield,thenthey’redefeatingthepurposeofyourmeditation.

Q:FortheGelugpas[asectofTibetanBuddhism],thementalkhandhaisdividedintoninelevels.Theextremelevelcannotbeattainedwithasupportthatmoves,suchasthebreath.Thebreathisonlyapreliminaryphaseeasiertoattainbecausetherhythmofthebreathingpermitsyoutoreturntotheobjectwithoutalotofeffort.Afterthisphase,thenoneconcentratesmoreonasinglepoint,afixedpoint,andwithamentalimagethatismuchmoredifficultbutallowsustodevelopfurthertheintensityoftheconcentration.Orelseonecanstaywithouttheobjectofmentalconcentrationandthemindisnolongeroccupiedwithconcentratingononethingandthenonecanbedirectlyincontactwiththemind.Asforyourtechnique,itisveryinterestingforgettingagreatersenseofthebodytocommunicatewiththedifferentlevelsoftensionwithinit,butitisnottheobjectofBuddhism.Whatdoyouthink?

A:Whenwe’reworkingwiththebreath,we’reworkinginthefirstlevelofthenineconcentrationattainments.Theravādahasninelevels,too,andthefirstoneisjustgettingthemindtosettledown.Asyougetintothedeeperlevels,thebreathgrowscalmer,andwhenyougettothefourthlevel,thebreathstops.Thebreathenergystillfillsthebody,butthesenseofthein-and-outbreathinghasstopped.Fromthatspot,youthengotoasenseofspace,fromspaceyougotoconsciousnessitself.Beyondthat,yougotothestateofnothingness,thenastateofneitherperceptionnornon-perception,andthenthefinallevel,wherethere’snoperceptionorfeelingatall.Sotheworkwe’redoinghereistoestablishafoundation.Onlywhenthefoundationissolidcanyoubuildupontheotherlevels.We’lltalkmoreaboutthistonight.

Q:Howdoyouexplainmindfulnesstochildren,andwhatanalogiescanyouoffertothem?

A:Rememberthattherearethreeaspectstomindfulness—mindfulness,

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alertness,andardency—andwhenyou’retrainingyourchildren,it’sgoodtotraintheminallthree.Basically,mindfulnesspracticeisamatterofsteppingbackandlookingatyourself.TheimagetheBuddhagivesisofamirror.Here,youcanlookatyouractions:whatyouplantodo,whatyou’redoing,whatyou’vedone.Andremindthechild:“Takeacoupleofgoodlongbreathsbeforeyoudecidewhattodo,especiallyifyou’refeelingangerorfear.Youwanttostepback,breathethroughthebody,andthenaskyourself,‘DoIreallywanttoactonthatemotion?’”Justthatabilitytotakealittlebitofspacecanmakealotofdifference.

Inadditiontoteachingmindfulness,therearethreethingsyoushouldteachchildrenbeforetheymeditate,startingwhenthey’reveryyoung.Oneisgratitudefortheirparentsandtheirteachers.Thesecondistruthfulness.Thethirdisrespect.

Andwhenyou’reteachingmindfulness,alsoteachequanimityandpatience.ThevariousajaansinThailandnoticedthattheirWesternstudentslackedthesetwoqualitiesinparticular:equanimityandpatience.You’llnotice,whenyoureadsomeoftheWesterners’accountsoftheirtimewiththeirThaiajaans,thattheajaanswereteachingthemalmostasiftheywereteachingchildren,becauseinThailand,patienceandequanimityaretaughttochildrenwhenthey’reverysmall.Andsotheajaanshadtobackupandsay,“We’vegottostartyoureducationfromthebeginning.”Thelackofequanimityandpatienceisarealprobleminourculturebecauseourculturedoesn’tteachchildrentobepatient.Itteachesustobemoreimpatient,sowehavetodosomethingtocounteractthattendency.

Q:Eventhoughthetechniqueisidentical,ismindfulnessthesamewhenyouaremeditatinginahostileenvironmentlikethejungleorwhenyouareinthesecurecomfortofaclosedplace?

A:There’smoreofanedgewhenyou’repracticinginthejungle.It’smoreintense,therearemoredangers,andasAjaanFuangwouldsay,theteacherisstricter.WhileI’msittinghere,allIcandoisjusttalktoyou.Ican’thityou.Butinthejungle,theybite.Icantelllotsofstoriesaboutbeingwithsnakes,becausesnakesreallydoteachyougoodlessons.

Forexample,onethingthat’sgoodtoknowwhenyou’reinthejungleisthatifyoudon’tmove,snakescan’tseeyou.Asfarasthey’reconcerned,you’reawarmrock.OnceIwasmeditating,sittingonasmallboardacrossalittleravine,onlyafewinchesfromthebottomoftheravine.Whenyou’remeditatingoutside,youlearntointerpretthesoundsthatyouhearcomingthroughtheleavesandthegrass.IthoughtIheardasnakesound,soIopenedupmyeyesand,sureenough,therewasacobracominguptheravine.IrealizedIhadtositvery,verystill—because,asIsaid,theajaansofthejunglearestricteroverthere.IfIhadmoved,thesnakewouldn’thavejustcriticizedme.Itwouldhavebitme.SoIstayedstill,anditwentrightunderme—anditwastakingitstime.

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Anothertime,Iwasgoingintothebathroom.Thebathroomsovertherearejustroomswithatoiletinthefloorandwithalittleholewherethewallmeetsthefloorforthebathingwatertogoout.Ialwaysknewthatanythingcouldcomeinandoutofthatlittlehole,soIwasusuallyverycarefultocheckwhenIwentintothebathroomtoseeifanythinghadcomein.ButthatdayIwasinahurry.Iopenedthedoorandsteppedonsomethingsoft,soimmediatelyIjumpedback.Itwasacobra.Fortunately,thecobrahadalittletoadinitsmouth,sofirstithadtospitoutthetoadbeforeitturnedtogetme.Inthemeantime,Ihadgottenfaraway,andthetoadwasabletohopoutthehole.SothetoadandIsavedeachother’slives.

Inshort,beinginthejunglemeansthatyouhavetobeverymindfulallthetime.

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DAYSEVEN : EVENING

ConcentrationLastnightwetalkedabouthowtheestablishingofmindfulness,whenit’s

developed,helpsyoutomasterrightconcentration.TonightI’dliketotalkaboutconcentrationinmoredetail.First,I’llreadthepassagefromtheCanon:

“Whatisthefacultyofconcentration?Thereisthecasewhereamonk,adiscipleofthenobleones,makinghisobjecttoletgo,attainsconcentration,attainssinglenessofmind.Quitesecludedfromsensuality,secludedfromunskillfulmentalqualities,heentersandremainsinthefirstjhāna:raptureandpleasurebornofseclusion,accompaniedbydirectedthoughtandevaluation.Withthestillingofthoughtsandevaluations,heentersandremainsinthesecondjhāna:raptureandpleasurebornofconcentration,unificationofawareness,freefromdirectedthoughtandevaluation,internalassurance.Thenwiththefadingofrapture,heremainsequanimous,mindful,andalert,andsensespleasurewiththebody.Heentersandremainsinthethirdjhāna,ofwhichthenobleonesdeclare,‘Equanimousandmindful,onehasapleasantabiding.”Withtheabandoningofpleasureandpain,aswiththeearlierdisappearanceofelationanddistress,heentersandremainsinthefourthjhāna:purityofequanimityandmindfulness,neitherpleasurenorpain.”[§1]

Twotermsneedtobeexplainedhere.Oneissingleness—inPālithisisekaggatā—andtheotherisjhāna.

Thewordekaggatācanbebrokendownintothreeparts:Ekameansone,aggacanmeaneithersummitorgatheringplace,andthenthe-tāattheendindicatesthatthisisanoun.Soyouhaveeitheronesummitoronegatheringplaceforthemind.Sometimesekaggaisdefinedasbeinggatheredintoonepoint,withnoabilitytothink,noawarenessofyourbodyoroutsidesenses,buttheCanondoesn’tsupportthatinterpretation.WhentheCanonusesthewordekaggainthecontextofordinarydailylife,it’sinthecontextoflisteningtoatalk,sayingthatwhenyoulistentoaDhammatalk,yourmindshouldbeekaggawhileatthesametimeapplyingappropriateattention.Inotherwords,you’rethinkingabouthowthetalkappliestosolvingtheproblemofyourownsuffering.Sowhenyourmindisekagga,itcanthinkanditcanhear.

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Also,whenyoulookatthedescriptionsofjhānaintheCanon,theytalkaboutawhole-bodyexperience,notanexperiencereducedtoonepoint.Andawakeningisalsobasedonjhāna.It’sdescribedassomethingthatcanhappenwhenyou’reinajhānaandyoucananalyzethejhānaintermsoffabricationoroftheaggregates,andareabletodevelopdispassionforit.Youwouldn’tbeabletodothisifthemindwasn’tabletothink.

Sothewordekaggatāorsinglenessmeansthatalltheactivitiesofthemindaregatheredaroundoneobject.Inthefirstjhāna,forinstance,you’rethinkingabouttheobjectandadjustingtheobject.Asyougetdeeperintojhāna,thenthethinkingandevaluatingfallawayandtheactivitiesgetmoresubtle.

Now,thewordjhānaitselfisrelatedtoaverb,jhāyati,whichmeanstoburnwithasteadyflame.TheyhavedifferentwordsforburninginPāli,andthisoneisusedtodescribetheflameofanoillamp.Whenyourmindisinjhāna,it’slikeasteadyflame.Ifyou’retryingtoreadabook,youcanreaditbytheflameofanoillamp.Ifyouweretryingtoreadabookbyabonfirewheretheflamesarejumpingallovertheplace,though,you’dhavetroublereading.Injhāna,you’retryingtogetthemindintosteadyfocussothatyoucanreaditclearly.

Therearefourlevelsofjhāna.Thefirstlevelisbasicallywhatwe’vebeendoingthisweek—or,atleast,whatwe’retryingtodo.Attheveryleast,you’reheadedintherightdirection.You’rethinkingaboutthebreathandyou’realsoevaluatingthebreath:Isitcomfortable?Isitnotcomfortable?Ifit’snotcomfortable,whatcanyoudotochange?Whenitiscomfortable,howdoyoumaintainandusethatsenseofcomfort?Youtrytospreaditthroughthebody.That’stheworkofdirectedthoughtandevaluation.

Whenyoureallydogetfocusedonthebreath,tothepointwhereyou’renotinterestedinanythingelse,themindwillcometosinglenessofpreoccupation.Andtheresultswillbeasenseofeaseorpleasure,alongwithasenseofrapture.

Thosefivefactors,takentogether—directedthought,evaluation,singlenessofpreoccupation,pleasure,andrapture—constitutethefirstjhāna.

Asyou’restayingwiththebreathinthisway,youfindthatyougettoapointwhereyoucan’timprovethebreathanyfurther.AjaanFuang’sanalogyisthatyou’retryingtofillawaterjar.Therecomesthepointwherethejarisfull.Youcouldkeeponaddingwater,butitwouldspilloutandthewaterinthejarwouldstillstayatthesamelevel,soit’suselesstoaddwateranymore.Soyoustopthedirectedthoughtandevaluation.Thisisthepointwherethebreathisreallycomfortableandthemindcanenterintoit.That’swhenyouenterthesecondjhāna.

Whenyou’reinthefirstjhāna,it’sasifthebreathisinoneareaandyou’reinanarearightnexttoit.Inthesecondjhāna,though,it’sasifthetwoofthemmeldtogether.Thisisunificationofawareness,wheretheawarenessanditsobjectseem

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tobeone.Youdon’tneedtothinkaboutthebreathanymore.Youjusthavetheperceptionthatsays“breath.”Otherwise,youfeeljustverycontinuouslythere.Youdon’tgoanywhereelse.Therestillisasenseofraptureandofpleasure.Infact,onthislevel,thepleasureandrapturegrowstronger.

Therewillcomeapoint,though,wheretherapturebeginstobecomeunpleasantandyouwanttogetawayfromit.ThebestanalogythatIcanthinkofisthatit’sliketheradiowavescomingthroughthechapelrightnow.You’vegottheradiowavescomingfromMonaco,theradiowavescomingfromMarseilles,Aix-en-Provence,andalltheotherradiostationsaround,andyouhavetodecidewhichfrequencyyou’regoingtotuneinto.NowsupposethatMonacoissendingradiowavesofhardrock,whereasAixissendingsoftclassicalmusic.YoucanthinkofraptureasbeingliketheradiowavescomingfromMonaco,andthey’regettingkindofgross.Youstayinthesameplace,butyouchangethefrequencyofyourreceiver,andnowyou’regettingthesoothingmusiccominginfromAix.

Inthesameway,whenyou’removingfromthesecondtothethirdjhāna,youdon’tgoanyplaceelse.Yousimplytunetoamorerefinedfrequencyofawarenessofthebody,sothatyoucanevadethegrossnessoftherapture.Whenyougetintothethirdjhāna,thebreathisveryrefined,themindisverycalmandeven.Thebodyfeelspleasure;themindfeelsasenseofequanimity.

Asyoustaythereforawhile,thebreathenergiesinthebodybegintoconnectmoreandmoreuntilyoufeellikeeverythingisconnected.There’sverylittlesensethatthebreathiscomingfromoutside,andallthebreathyouneediscomingfrominside.Atthatpoint,thebreathgetsmoreandmoreandmoresubtleuntilfinallyyoudon’tfeelanyin-breathorout-breathatall.Thisiswhereyoubegintoenterthefourthjhāna.

Now,thefirsttimeyouhitthis,youmightstartgettingscared:“AmIgoingtodiefromlackofbreath?”Andthatthoughtpullsyououtofconcentration.Youhavetoremindyourselfthateventhoughthebreathisstill,you’renotforcingittostaystill.It’sjustthatthebodydoesn’tfeelanyneedtobreathe.TheonlywayIcanexplainthisisthattheoxygenneedsofthebodyarereducedasthemindgetsmoreandmorestill,sothattheoxygenexchangeatyourskinisenough.

Justasasidestoryhere:There’satowninCalifornia,LagunaBeach,andonceayeartheyhavewhattheycallaFestivaloftheArts.Theydon’thaverealpaintingsthere,sotheydepictfamouspaintingsonstage:Gainsborough,Corot,whatever.Sometimestheytrytoreproducesculpturesusingrealpeople.Forthesculptures,theygodowntothebeachtofindpeoplewithnicebodiestobeDavidorVenus,andthentheypaintthemwhitetomakethemlooklikemarble.

Thefirsttimetheydidthis,theycoveredthepeople’sbodiesentirelyinwhite,andthenasthestagerevolvedaround,Davidcameintoviewandhefainted.They

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discoveredthatthiswasbecausealltheporesofhisskinwerecoveredwiththewhite,sohewaslackingoxygen.

Sokeepthatinmindwhenthebreathgrowsstill.Thereisenoughoxygencominginthroughtheskin.Andthenyoucanjuststaythere.Themindisverystill.Ifthere’sanysensethatsomepartofthebodyislackingbreathenergy,thebreathenergyfromanotherpartofthebodywillcomeinandfillitup.

Now,basedonthisfourthjhāna,fourformlessjhānascanbeaccessed.Wementionedthesebrieflythisafternoon.They’renotnecessaryforthepractice,butthey’regoodtoknow,andveryrestfulifyoucanmanagethem.Togetintothefirstone,thedimensionoftheinfinitudeofspace:You’llnotice,asyou’restayinginthefourthjhāna,thatbecauseyourin-breathandout-breatharenotmoving,yoursenseofthecontoursofyourbodybeginstogetveryvagueandfuzzy.Yoursenseofthebodyitselfislikeamistwithlittletinydropletsofwater.So,insteadoffocusingonthedropsofsensation,youfocusonthespaceinbetween.It’slikethespaceinbetweenatoms.Thenyouremainwiththeperceptionthatthisspacefillsandpermeateseverything:notonlyyourownbody,buteverythinginalldirections.Thisisthefirstformlessjhāna.

Thesecondone,afteryou’velearnedtostaysolidlywiththesenseofspace,comeswhenyouposethequestioninyourmind:“Whatisitthat’sawareofthatspace?”Andtherewillbeaperceptionofjust“knowing,knowing,knowing,”soyoustickwiththatperception.Inotherwords,whateveryou’reawareof,you’reawareofthefactthatthere’sawarenessofthatthing.Theawarenessitselfisyourfocalpoint,anditseemsthattheawarenessisnotaffectedbyanything.That’sthesecondformlessjhāna,thedimensionoftheinfinitudeofconsciousness.

Forthethirdformlessjhāna,youdropthesenseoftheonenessofthemind,theonenessoftheperceptionofawareness,andwhat’sleftisaperceptionofnothingness.That’sthethirdformlessjhāna,thedimensionofnothingness.

Ifyoustaywiththatlongenough,eventheperceptionofnothingnessgoesaway,andyouenterastatewherethereisnoclearperception,butyoucouldn’tsaythereisnoperceptionatall:Inotherwords,yourecognizeit,butyoudon’thaveanameforit.That’sthefourthformlessjhāna,thedimensionofneitherperceptionnornon-perception.

Allofthesearebasedonattainingthefourthjhānawherethebreathisstill.Now,it’snotnecessarytoattainalloftheselevelsforthesakeofawakening.

AccordingtotheCanon,somepeoplecanreachawakeningbasedjustonthefirstjhāna.Sodon’tgetdiscouragedbythefullmap.However,it’sgoodtoknowthemapinadvance,becausesometimespeoplehitthedimensionofspace,consciousness,ornothingness,andtheythink,“HereIam;thismustbenibbāna,”butactuallythereisstillfabricationgoingonthere.Afterall,thesestatesofconcentrationareallstatesof

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becoming.Aswitheverystateofbecoming,they’rebasedonadesire—thedesiretostay—supportedbytheintentiontostayandtomaximizetheeaseorstillness,alongwithattentiontowhateverneedstobedonetoprotectthatstate.Now,thesethingsarebarelycleartoyourawarenesswhenyou’reinthosestates,becausethey’reworkingsowelltogether.Yoursenseof“you”—asproviderandconsumeroftheconcentration—isalsothere,butit’sverysubtle.Itseemstomeldintoitsobject,andnothinggetsinthewayofitsdesiretostay.Whenthere’snoopposition,theboundaryof“self”getsveryfaint.Buteventhoughyoubarelynoticeyoursenseofself,it’sstillthere,whichiswhyallthesestatescountasastateofbecoming.

Forourpurposesnow,though,let’sfocusonthefourfirstjhānas.TheBuddhagivesanalogiesforeachofthese[§8].Thefirstjhāna,hesays,islikeabathmanworkingwaterintosoappowder.Inthosedays,theydidn’tusebarsofsoap.Theyusedsoappowder,andtheywouldmixittogetherwithwatertomakeakindofdough,likethedoughyoumixtomakebread.IntheBuddha’simage,thebathmanisworkingthewaterintothedoughsothatallofthepowderismoistenedandthere’snoexcesswater,noexcesspowder.Thebathmanmixingthepowderandthewaterherestandsfortheactivityofdirectedthoughtandevaluationastheytakethesenseofpleasureandraptureandworkitthroughthebody.That’stheanalogyforthefirstjhāna.

Thesecondjhānaislikealakewithaspringofwateratthebaseofthelake.Therearenoriverscomingintothelake,butrainfallsregularly,whichkeepsthespringgoing,andthespringwaterwellsuptofillthelakewithitscoolness.Thewaterherestandsforpleasure,whilethewellingupofthewater,themovementofthewater,standsforrapture.That’stheanalogyforthesecondjhāna.

Inthethirdjhāna,hesays,youhavealakeofstillwater,becausetheraptureisgone.Inthislaketherearelotuses,andsomeofthelotuseshavenotcomeupabovethesurfaceofthewateryet.They’reimmersedinthewaterandthey’resaturatedfromtheirrootstothetipsoftheirbudswiththecoolwaterofthelake.That’stheanalogyforthethirdjhāna.

Thefourthjhānaislikeamansittingcoveredbyawhitecloth,withnopartofhisbodynotcoveredwiththewhitecloth.

Nowyou’llnoticeintheseanalogiesthatwaterisequivalenttopleasure,themovementofthewaterstandsforrapture,andasIsaidearlierintheanalogyforthefirstjhāna,thebathmanstandsfordirectedthoughtandevaluation.That’stheonlyanalogyinwhichyouhaveaconsciousagentdoingsomething.Also,inthesecondanalogy,themovementofthewateristotallysurroundedbythewaterofthelake,unlikethebathmanwhowasalittlebitseparatedfromthewater.Inthesameway,inthesecondjhānathere’sasenseoftotaloneness,beingsurroundedbythebreath.Inthefirstjhāna,there’sasensethatthebreathisthereandyou’rerighthere,behinditortoonesideofit,butnowthebreathsurroundsyou.Yourawarenessisonewith

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thebreath.Intheanalogyforthefourthjhāna,there’snowater,andnomovement:fullequanimity.

Sothosearetheanalogiesforthejhānas.AstheBuddhasaid,jhānahasfouruses,andthreeofthemarerelevanthere.The

firstisforapleasantabiding,thesecondisfordevelopingpsychicpowers,andthethirdisformindfulnessandalertness.Thefourthuseisforendingdefilement,whichisthegoalofthepath.

Forthepleasantabiding,alothasbeenwrittenaboutthedangerofgettingstuckonthepleasureofjhāna,buttheBuddhaactuallysaidit’sanecessarypartofthepractice.Rememberhisimagethatit’sfoodforthemind.It’salsoanalternativeescapefrompain.Formostpeople,theonlywayyoucanescapefrompainisthroughsensualpleasure,whichiswhywe’recaughtgoingbackandforthbetweenpainandthedesireforsensualpleasureallthetime.Togetoutofthatback-and-forth,youneedthepleasureofjhānaasanalternative.Thatway,youdon’thavetogoforthesensuality,whichisamuchmoredangerouskindofpleasure.Peopledon’tkill,stealorwagewaroverjhāna,buttheydooversensuality.Andthepleasureofjhānaactuallymakesyourvirtueanddiscernmentstronger.Ifyouhaveasenseofinternalwell-being,it’seasiertosayNotosugaryfood,tosaynothingofbreakingtheprecepts.Thispleasantabidingisalsousefulwhenyou’resufferingfromanillness.Insomecases,youhearaboutpeoplewhoareabletocureanillnesswiththeirpowersofconcentration.Andevenifyoucan’tcureyourillnessthroughconcentration,youcanlivewithitwithoutsufferingfromit.

Myteacherhadmanywomenstudentswhowereverygoodatconcentration,buttwoinparticularweregoodprobablybecausebothofthemweresufferingfromcancerandtheyfoundconcentrationtobeagoodrefugeforthemind.Oneofthetwohadacancerthatkeptmoving.Firstitwashere,thenitspreadtothere.Inotherwords,shehaditinoneorgan,they’dcutthatout,andthenitwouldmovetoanotherorgan,andtheywouldcutthatout,anditwouldmovetoanotherorgan.Shelivedlikethisfor20years.Ihappenedtovisitheronedayaftershe’dhadakidneyremoved,andshewassittingupinbedlookingperfectlynormal.Iaskedher,“Isthereanypain?”Andshesaid,“Yes,thepainisthere,butIdon’tgointoit.”So,that’soneofthebenefitsofhavingjhānaasapleasantabiding.

Theotherwomanhadnoticedapaininherliver,andsothedoctorsdidanexploratoryoperation,buttheydiscoveredthatthecancerwasfartooadvancedandtooextensiveforthemtocutout.Sotheysewedherbackupandaskedher,“Wouldyoulikeapain-killer?”Andshesaid,“No,I’dratherbealert.”Andaswiththefirstwoman,sheshowednosignsofbeinginpain.Infact,everymorningthedoctorsandnursesinthehospitalwouldcomeandvisitherandlistentoaDhammatalk.

So,havingjhānaasapleasurableabidingisveryhelpfulinmanycases.

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TheytalkaboutthisintheCanonaswell.There’sapoemaboutamonkaloneinthewildernesswhofallsill.Heaskshimself,“AmIgoingtoleavethewildernessandlookforadoctor?”Andhereplies,“No,I’mgoingtothinkabouttheexampleoftheBuddhaandthegreatdisciples.I’mgoingtotreatmymindwithconcentration,withthefourestablishingsofmindfulness,thefivefaculties,andthesevenfactorsforawakening.”Herecoveredandlivedtotellthestory.That’sjhānaasapleasantabiding.

Asforpsychicpowers,everyoneknowsthatthesearedangerous,butifyouusethemwisely,theycanhelpyoudevelopsaṁvega.ThinkoftheBuddharememberingallofhispastlives.Thiskindofknowledgecanleadtoaverystrongsenseofsaṁvegaordismayoverstayinginsaṁsāra.AjaanMunsaidherememberedthathewasadogfor500lives.Imagine,ifyoucouldrememberyou’dbeenadogfor500lifetimes,thestrongsenseofsaṁvegayou’dfeel.

It’sinterestingthat,whentheCanontalksaboutpsychicpowers,ittreatsthemwithasenseofhumor.Perhapsthisisbecausepsychicpowerdoeshaveitsdangers,soit’simportantthatyounotgetdazzledbyotherpeople’spsychicpowers.Youdon’tputtoomuchfaithinthem—ordeveloppridearoundthesepowersifyoudevelopthemyourself.

OneofmyfavoritestoriesintheCanonconcernsayoungmonkwithpsychicpowers.Agroupofmonksareinvitedforameal,averylargemeal,andasthey’rewalkingbacktothemonastery,it’squitehotand—intheCanon’swords—themonksfeellikethey’remelting.Sotheyoungestmonkaskstheeldestmonk,“Wouldn’titbenicetohaveagentlerainshowerwithagentlebreezerightnow?”Andtheseniormonksaid,“Yes,thatwouldbeverynice.”Soallofasudden,abreezeblowsup,andanice,gentlerainfallsallthewaybacktothemonastery.Whentheygetthere,theyoungmonkasks,“Isthatenough?”Andtheseniormonksays,“Thankyou.Thatwasverykindofyou.”

Well,thelaypersonwhohadgiventhemealwasfollowingbehindthemonksandhesawthishappen.So,afterthemonkshadgonebacktotheirhuts,heconfrontedtheyoungestmonkandsaid,“Isawthat.Isthereanythingelseyoucando?”Theyoungmonklookedathimforasecondandsaid,“Okay,takeoffyourupperrobe,placeitonmyporch,getapileofgrass,andputthepileofgrassontherobe.”Thelaypersondidashewastold.Theyoungmonkwentintohishut,closedthedoor,andthenaflamecameoutthroughthecracksaroundthedoor,burnedthegrass,butdidn’ttouchthecloth.Thelaypersonpickeduphisrobeand,withhishairstandingonend,wasshakingitoffasthemonkcameoutandaskedhim,“Isthatenough?”Andthelaypersonsaid,“Yes,morethanenough,thankyou.”Thenhewentontosay,“You’rewelcometostayhereaslongasyou’dlike.I’llprovidewhateverfood,clothing,shelter,andmedicineyouneed.”Sothemonksaid,“That’sveryniceofyoutosaythat.”Butafterthelaypersonleft,themonkgatheredallofhisbelongingsand

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left.Herealizedthetroublethatwouldfollowifwordofthisgotout,sohedecidedthatthebestthingtodowastoleave.

There’saverysimilarstoryinAjaanLee’slife.Therewasanoldnunwhowaslivingathome,paralyzed,andshehadbeenparalyzedformanyyears.AjaanLeehappenedtobetravelingthroughthearea.Previouslytothat,anothermeditationmonkhadgonethroughthearea,andthewoman’schildrenhadaskedhim,“Canyoucureourparalyzedmother?”Andhesaid,“Ican’tdoit,butanothermeditationmonkisgoingtobecomingsoonandhe’llbeabletodoit.”SowhenAjaanLeehappenedtocomethroughthearea,thewoman’schildrencametohimandasked,“Canyoupleasecomeandseeourmother?”Ashewalkedintothehouse,shegotupfromherbedjustenoughtoputherhandsinañjali,palm-to-palminfrontofherface.Andhesaidtoher,“Okay,youroldkammaisdone,youcanbecurednow.”ThenextthinghedidwassomethingIcanimagineinamoviewithHumphreyBogart.Hesatdownnearherandsaid,“Canyoulightmycigarette?”Andshedid.Withintwoweeksshewaswalking.

Theproblem,though,wasthatafterhehadcuredher,everyoneintheareacamewithalloftheirsickpeople,sohehadtoleave.Psychicpowersarenotalwaysagoodthing.

So,let’sgetbackontopic.Thethirduseofjhānaistodevelopmoremindfulnessandalertness,becausethestillnessofjhānamakesiteasiertorememberthings—that’sthefunctionofmindfulness—anditallowsyoutobealerttothingsinthemindmorequicklyandmoresubtly,whichhelpsintheworkofardency.Thatway,ifanydisturbancecomesintothemind,youcanveryquicklygetridofit.Ifanythinggoodappearsinthemind,youcanstartworkingonnurturingitrightaway.Oftenthegoodqualitiesofthemindareliketiny,tinysproutscomingupoutoftheground,andifyou’renotlookingcarefully,youjuststeponthem.Butifyoulearntorecognizethemforwhattheyare,thenyoucanprotectthem.Thisishowjhānahelpswithmindfulnessandalertness.

Asforputtinganendtodefilements—inotherwords,therealpurposeofourpractice—first,asyou’regettingthemindintoconcentration,youcanseeanydistractionthatcomesupandrecognizethat“Thisissimplyafabrication,”soyoucanrealizethatit’snotthetrueyou.It’sjustanoldhabit.Alltoooftenwhenafeelingcomesupinthebody,youthink,“Thisismyfeeling,”andyouthinkthatifyoudon’tfullyexpressitorhonorit,you’renotbeingtruetoyourself.Butifyouhaveanotherplacetoputthemind,asinthestateofconcentration,youcanseethatthesefeelingsandthethoughtsaroundthemarejustoldhabits,andthatyouhavethefreedomtochangethem.Inthisway,youcanletthemgo.Thisisthetaskofdiscernmentthatwe’lldiscussmoretomorrownight.

Asyourjhānaitselfbecomesmorefullymastered,youcanstartlookingatthejhānaitselfintermsoffabrication.Rememberthethreekindsoffabricationwe

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talkedaboutwhenwewerediscussingpersistence.There’sbodilyfabrication,whichisthein-and-outbreath;verbalfabrication,whichisdirectedthoughtandevaluation,inotherwords,thewaythemindtalkstoitself;andthenthere’smentalfabrication,whicharefeelingsandperceptions.AsIpointedoutlastnight,everystateofjhānaiscomposedofthesethings:allthreeinthecaseofthefirstjhāna;bodilyandmentalfabricationinthecaseofthesecondandthirdjhāna;andmentalfabricationinthecaseofeverylevelbeginningwiththefourthjhāna.Oncethemindisreallyfirmlyinastateofconcentration,youcanpulloutalittlebitandanalyzeitinthoseterms.Youcandothiseitherwhileyou’reinthestateofjhāna[§9]orasyoumovefromonejhānatoanother.Forexample,whenyouenterintothesecondjhāna,yourverbalfabricationfallsaway.Whenyoumoveintothefourth,thenbodilyfabricationfallsaway.Whenmentalfabricationfallsaway,it’sastatethatgoesevenhigherthanthehighestjhāna.InAjaanLee’simage,it’slikeputtingarockintoasmelterandraisingthetemperature,andasyoureachthemeltingpointofdifferentminerals—tin,lead,zinc,silver,andgold—theyseparateoutoftherockontheirown.

Soineitherway—eitherwhenanalyzingthejhānawhileinit,orwhenyoumovefromonetoanother—youbegintoseeclearlythatthesearefabricatedstates,andwhatpreciselythefabricationsare.AsIsaidearlier,thisisaveryimportantinsightbecausewhenyouattainastateofpureawarenessorluminousawareness,it’salltooeasytomistakeitfortheunfabricated:when,forexample,youthinkyou’vereachedthegroundofbeing,ametaphysicalsubstratethatunderliesyourbeingorthebeingoftheworld.Butwhenyoukeepinmindthefactthatconcentrationisatypeofkammaandfabrication,youkeeplookingtosee,“WhatamIdoingtomaintainthisstate?”Youseethatyoursenseofbeingonewithsomething—evenspace,consciousness,ornothingness—isakindofdoing.There’saperceptionbehinditthat’sdoingtheactivity.Keepingthisinmindgivesyouaperspectivetodetectthesubtlemovementsinthemindthatstillhaveapotentialtocausesuffering.Thislevelofmindfulnessiswhatprotectsyoufrommistakingajhānaattainmentforthehighestattainment.

Hereit’simportanttorememberwhatAjaanLeesaid,whichisthatwhenyou’repracticingjhānayou’regoingagainsttheprinciplesofinconstancy,stress,andnot-self.You’retryingtoseehowfaryoucanfabricatesomethingthat’sconstantandeasefulandunderyourcontrol.Butyoucometoanendtothat.Thisishowfarfabricationcantakeyou.Fabricationcanonlygetthisgood.Thatrealizationputsyouinabetterpositiontobewillingtoletgoofeverythingthatisfabricatedandtorecognizetheunfabricatedwhenyouactuallyencounterit.

So,thosearethefourusesofjhāna:Thefirstthreeareapleasantabiding,psychicpowers,mindfulnessandalertness—allofwhicharepartsofthepath—andthenthefourth,theendofdefilement,istheendofthepath.Jhānahelpsyoureachtheendof

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thepathbecauseitputsyouinagoodpositiontodevelopdiscernment.Discernmentiswhatactuallygetsyoutotheendofthepath,buttheconcentrationiswhatgivesyouthepowerandtheprecisionsothatdiscernmentcanclearlyseesubtlethings.It’slikedoingascientificexperiment.Youhaveallofyourequipmentonatable,andalthoughtheequipmentmaybeverysensitive,ifthetablewobbles,thentheresultsrecordedbytheequipmentareuseless.Butifthetableissolid,thenyoucantrustwhattheequipmentistellingyou.

We’lltalkabouttheworkofdiscernmenttomorrownighttoshowhowthisequipmentactuallyworks.Butfornow,let’smeditate.

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DAYEIGHT : MORNING

Vocabulary&MapsApril29,2017

Thismorningwe’llhavetwoshorttalks.YoucanmeditatewhileItalk.Thefirsttalkisactuallyaresponsetoaquestionthatwaswrittenyesterday.The

questionrequiredalotofthought,soI’mgoingtogivetheanswernow.Thequestionwas,“Howmanykindsofawareness(conscience)arethere?”

Whatweneedhereisavocabularylesson.Youstartoutwithyourbasicawareness,thesimpleactofreceivingsensory

impressions.That’scalledviññāṇa,andinEnglishwetranslateitas“consciousness.”

Thenthereareperceptions,thelabelsbywhichyourecognizethings.InPāli,that’ssaññā.

Thenthere’stheactofattention,whichinPāliismanasikāra,andthat’sbasicallyamatterofnoticingwhatissuestolookforandhowtoaskusefulquestionsaroundthem.TheBuddhanevertalksaboutbareattention,buthedoestalkabouttheimportanceofappropriateattention:attentionthatactuallyaskstherightquestions.

Thenthere’sequanimity,orupekkhā,whichmeansbeingnon-reactive.Inotherwords,you’renotgoingtoletyouremotionstakeover.Thisisbasedontheintentiontoremainnon-reactive,tosimplylookonwhilesomethingishappening.

Mindfulness,sati,istheactofremembering,ofcallingsomethingtomind.Thenthere’salertness,sampajaññainPāli,andthathastodowithbeingalertto

whatyou’redoingandtheresultsyou’regettingrightnow.I’llgiveyouanexampletoexplaintheseterms.You’regoingtomakearatatouille.First,justlookingattheingredients,simplythefactthatyouknowthey’rethere,

wouldbeviññāṇa.Thenyourecognizetheingredients:You’vegotthetomatoes,thezucchini,the

eggplants,andthegarlic.Youknowwhat’swhat:That’ssaññā,orperception.Theperceptionisthementalnotethatidentifiesthem.

Mindfulnessiswhatremembershowtomaketheratatouille.Itremembersnotonlytherecipesyoumayhaveread,butalsoyourpastexperiencesofmaking

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ratatouille.Now,whileyou’remakingtheratatouille,youhavetomakesurethatyoudon’t

getemotionallyupsetwhensomethinggoeswrong:That’supekkhā.Youmaintainyourcoolsothatyoucancorrectforanymistakesintime.

Alertness,orsampajañña,istheactofwatchingyourselfasyou’recookingtheratatouilleandlookingattheresultsyou’regetting.

Attention—appropriateattention—isamatterofknowingthatcertainproblemsmaycomeup—forexample,there’sthedangerofovercookingorundercookingsomeofthevegetables—soyoupayparticularattentiontomakesurethatdoesn’thappen.

Then,finally,discernmentiswhenyoufigureout,ifsomethingisgoingwrong,whatcanyoudotocorrectit.Forexample,youmaynoticethattheingredientsyouhavearenotpreciselythesameastheingredientsyouhadbefore.Say,thetomatoesarenotpreciselythesamekindoftomatoes—maybethey’reofalowerquality—andsothequestionis:Whatdoyoudotomakeadjustments?Whatdoyoudotocompensate?Andthen,asyou’reputtingtheratatouilletogether,youmayrememberthatsomepeopleputolivesintheirratatouille,andsoyoucanaskyourself:Wouldolivesbegoodtodayornot?Asyouexerciseyourjudgmentinacaselikethat,that’sdiscernment.

Thenyougettoeattheratatouille.First,therewouldbetheconsciousnessofthetaste.Perceptionwouldbeabletoidentifythetasteofthedifferentingredients,andfinallydiscernmentjudgeswhetheryoudidthiswellornot.Whateverlessonsyoulearnedfromthisratatouille,youcanthenapplythattoyournextratatouille:That’smindfulness.

That’sthefirsttalk.ThesecondtalkhastodowiththemapofconcentrationIgaveyoulastnight.The

questionis:Howdoyouuseamaplikethat?Youhavetorememberthat,aswithanymap,youdon’tkeepyournosestuckinthemapallthetime.Youkeepthemapbyyoursideandconsultitonlywhenreallynecessary.Sowhenyou’resittingheredoingconcentration,you’renotfocusingonthemap.You’renotevenfocusingontheideaofjhāna.You’refocusingonthebreath.Themapisthereforwhenyouhaveproblemssettlingdown,tohelpyougainanideaofwhatyoumightbedoingwrong—orforgettingtodo.Orifsomethingnewcomesupinthecourseofthemeditation,thenwhenyoucomeoutofmeditation,youcanconsultthemapforhelpinfiguringoutwhatitwas.

WhenIwasAjaanFuang’sattendantwhenhewasteachinginBangkok,justwatchinghimteachtaughtmealotoflessons.Whenpeoplewouldcometostudywithhim,hewouldhandthemacopyofAjaanLee’sKeepingtheBreathinMind,Method2,andsay,“Readthefirstsevensteps,andthenwe’llmeditate.”

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Now,inthatbook,there’salsoanexplanationofjhāna,butAjaanFuangveryrarelymentionedtheword.Hewouldtalktopeopleabouttheirbreath.He’dgetthemtodescribehowthebreathfelttothem,andthenhe’dusetheirvocabularytogivefurtherinstructions.

Andhehadaspecialtalent.Peoplewouldbesittingandmeditatingwithhim,andhecouldsensewhensomethinginterestingorspecialordangerouswashappeninginsomeone’smeditation.Hewouldaskthem,“Whatareyoudoingrightnow?”Notonlythat,sometimeshewouldsay,“Isn’tthishappeningtoyourightnow?”Andtheywouldsay,“Yes,”andthenhewouldsay,“Okay,nowyoudothis.”

Now,ofcourse,everyoneelseintheroomcouldhearandsowewerelearninglessonsfromoneanother’smeditationinthatway.Ontheonehand,thedrawbackofthiswasthatitmadepeoplecompetitive.Don’tthinkthatonlyWesternersarecompetitivewhentheymeditate.Butontheotherhand,itwasencouragingtohearotherpeoplemakeprogress.Onethingthatwasinterestingtonoticewasthathisinstructionswouldoftenbeverydifferentfordifferentpeopleuntiltheyfinallyallgottothepointwherethebreathstopped.Fromthatpointon,theinstructionswerethesameforeveryone.

OneofthelessonsthatIlearnedfromthatexperienceisthataswe’retryingtogetthemindtosettledowninthebody,weeachhaveverydifferentproblemsaswerelatetotheenergiesinthebody.Thismayhavetodowithouremotionalhistoryorjustsimplyoursenseofhowwerelatetoourbodytobeginwith.Sointheverybeginning,it’simportantnottotrytomakethingsfittoocloselytothemap.Aswithanymap,suchasamapofroads,therewillbelargewhitespacesbetweentheroads.Butifyouactuallytookanaerialphotoofthesamearea,youwouldn’tseeanywhitespacesatall.Sobepreparedforthepossibilitythatthingsmaycomeupinyourmeditationthatarenotonthemap.They’reinthewhitespacesbetweentheroads.

It’salsothecasethatdifferentpeoplewillgothroughdifferentstagesastheysettledown.EveninthePāliCanon,somedescriptionsofconcentrationtalkaboutfourjhānasandsometalkaboutfive:Inthefive-jhānadescriptions,there’sanintermediatelevelbetweenthefirstandsecondjhānathathasamodicumofevaluation,butnodirectedthought.Soit’sgoodtohavearuleofthumb:Whateverstateyoufindyourselfin,don’tbetooquicktolabelit.Yourfirstquestionshouldbe,“Canyoustaythere?Doesitfeelcomfortable?”Ifitdoesn’tfeelcomfortabletostaythereforlongperiodsoftime,dropit.Ifitiscomfortable,trytostaythereaslongasyoucan.Don’tbetooquicktomoveon.

Then,onceyou’rewell-establishedthereandyou’vegottensomenourishmentfromit,thenextquestionis,“Istherestillsomestressinhere?”Trytonoticewhenthestressgoesup,whenthestressgoesdown.Whenitgoesup,whatdidyoudo?—and“doing”herebasicallymeans,“Whatkindofperceptiondidyouhaveatthattime?”Canyouletgoofthatactivityandstillbequiet?Ifyoucan,themindwillgoto

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adeeperlevelofconcentration.Butifyoufindthatyou’relosingyourfocus,gobacktowhereyouwerebefore.

Forexample,whenwedothesurveyofthebodyandItellyoutofindonespottosettledownandthentobeawareofthewholebody:Ifyoufindthatyouloseyourfocus,that’sasignthatyou’renotreadytosettledownandyoushouldgobacktoyoursurvey.Inthisway,youbegintofindouthowquicklyyoushouldtrytoprogressandyoulearnfromyourowndiscernment.It’sinmakingyourselfmoresensitivelikethis:That’swhatrealdiscernmentcomesfrom.

Now,thereareacoupleoftypesofwrongconcentrationyouhavetowatchoutfor.Thefirstoneiswhenyou’resettlingdownwiththebreath,thingsgetverycomfortable,socomfortablethatyoudropthebreathandjustgoforthecomfort.Youstaythere—itcanseemlikeyou’refloatinginmid-air—andyoubegintolosesenseofwhereyouare.Allyouknowisthatit’sstillandcomfortable.Whenyoucomeout,yousometimesaskyourself,“WasIasleeporwasIawake?”You’renotsure.Thisiscalleddelusionconcentration.Ifyoufindyourselfinthisstate,oneoftheoutsidesignsmaybethatthebodyisswayingbackandforth,butthat’snotalwaysthecase.Sometimesyoudositverystill.Now,ifyoufindyourselfhavingatendencytogetintothisstate,thenassoonasthebreathiscomfortable,trytospreadyourawarenesssothatitfillsthewholebodyandputspecialeffortintotryingtomaintainthatfull-bodyawareness.Theotherwaytoavoidthisistokeepmovingyourpointoffocus—threebreathsinonespot,threebreathsinanother,andsoon.Inotherwords,givethemindsomeworktodo.

That’sthefirstkindofwrongconcentrationyouwanttoavoid.Thesecondoneiswhenyouputyourselfintoatrance.You’resofocusedthatthe

mindbeginstofeellikeit’sfrozeninplace.What’shappeningisthatyou’reputtingtoomuchcontrolonthings.Ifyoufindthishappening,youhavetobackupandjustletthebreathflownaturally,andthatwillallowthingstogobackmoretonormal.That’sthesecondtypeofwrongconcentration.

Thethirdkindiscalledthestateofnon-perception.Thiscomeswhenyourconcentrationisgettingstrongerandyougettothepointwhereanythoughtorperceptionthatcomesupinmind,youjusttossitout,tossitout,tossitout.Youbasicallyforbidthemindtothinkorlabelanythingatall,anditgoesintoastatewhereyouloseallsenseofyourbodyandoftheworldaroundyou.There’sjustalittlebitofawarenessleft,enoughsothatyouknowyou’renotasleep,buttherearenothoughtsorperceptionsatallinthere.Oneofthestrangefeaturesofthiskindofconcentrationisthatifyoumakeupyourmindthatyouwanttoleaveataparticulartime,themindwillleavepreciselyatthattime.Youcansitformanyhoursanditfeelslikejustaminuteortwo.

Nowthisiswrongconcentrationbecauseyoucan’tuseitasabasisfor

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discernment.Itdoeshaveitsuses,though.Forexample,whenIfirstfoundmyselffallingintothis—andIcantalkaboutitbecauseit’swrongconcentration—IwaiteduntilI’dfallenintoittwicebeforetellingAjaanFuang.Hehadaruleofthumb:Ifsomethinghadhappenedinyourmeditation,hedidn’twanttohearaboutituntilithadhappenedatleasttwice.Soafterthesecondtime,Itoldhimaboutit,andheasked,“Doyoulikeit?”Isaid,“Partofmelikedit,butIfeltkindofdizzywhenIcameout.”Andhesaid,“It’sgoodthatyoudon’tlikeitbecausesomepeoplethinkthatit’snibbāna.But,”headded,“itdoeshaveitsuses.”Onetimehehadtogoinforanoperation.Theyweregoingtoremoveakidney,andhedidn’ttrusttheanesthesiologist,soheputhimselfintothisstate.Hehadaskedthedoctors,“Howsoondoyouexpecttheoperationtobeover?”Andsohewilledhimselftocomeoutafterthatpoint.Whenhewascomingout,hefoundthathewasbeingwheeledbackintotheoperatingroom.Theyexplainedthattheyhadsewnhimupwrong,sotheyweregoingtohavetodoitagain.Soheputhimselfbackin.

AndeventhoughItoldhimIlikeditalittlebit,IactuallyfoundthatIlikeditalot,especiallyasIwasmeditatingatWatAsokaram.TheyhavearotatingrosterthereforthemonkswhogiveDhammatalksintheeveningor,occasionally,intheafternoon,andtheywouldgothroughtherosteronceeverytwoweeks.Therewereabout16monksontheroster,andonlytwoorthreeofthemcouldgivegoodDhammatalks.Theothersgaveverypoor,boringones.Andsogoingintothisstatehaditsuse:Ididn’thavetohearboringDhammatalks.

TheproblemwasthatIgotsothatIcouldn’tlistentoanyDhammatalksatall.Infact,onetimesomeonecametoWatDhammasathitandbroughtalongatapeofLuangPawPhut,whowasjustbecomingfamousatthattime.Hewasveryarticulate,gaveverygoodDhammatalks,andsothepersonsaidthatIhadtolistentothisDhammatalk.IsatdownandthenextthingIknewwasthesoundofthetaperecorderturningoff.Thepersonexclaimed,“Wasn’tthatagreatDhammatalk?”andIsaid,“Idon’tknow,Ididn’thearit.”

ThewayIgotunstuckfromthiswasonetimeIwasbackatWatAsokaram,andavisitingajaangavethetalkoneevening.Attheverybeginningofthetalk,justasIwasgettingreadytogetintoconcentration,thefirstthinghesaidwas,“Peoplewhoarestuckonthestateofnon-perception…”Iwasallears.Hesaid,“It’sverypleasanttobethere,butthere’snodiscernment,andifyoudieinthatstate,youbecomeabrahmāofnon-perception,butthenwhenyou’rerebornfromthatstate,you’regoingtobebumbum,burrburr,”whichmeanstotallybonkers.Crazy.Sofromthatpointon,Icouldn’tgetbackintothatstateanymore.

Sothosearethreekindsofwrongconcentrationyouhavetowatchoutfor.OnepointthatIforgottomentionjustnowisthatwhenyou’retryingtosettle

downandgetthebreathenergiesright,youmayfindthatsomepartsofthebodywon’tcooperate.Theywilljuststaytight.Infact,themoreyoutrytoloosenthemup,

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themorethey’lltightenup.Now,don’tthinkthatyoucan’tsettledownwhilethey’rethere.Youjustsettledownsomeplaceelseinthebody.RememberAjaanLee’simage,whichisthatyou’regoingintoahousewheresomeofthefloorboardsarerotten.Youdon’tliedownontherottenspots.Youstayonthespotsthatarestillgood.Inthemeantime,youtreattherottenspots—thetightbundlesoftension—withalotofgentleness.It’salmostlikedealingwithawildanimal.Ifyoustarerightattheanimal,theanimalwillfeelthreatened,andifitdoesn’trunaway,itwillattackyou.Butifyoupretendthatyoudon’tnoticetheanimalandjustlookotherplaces,theanimalwillfeelmoresecure.

It’sasifthispartofthisbodydoesn’ttrustyoubecauseyou’veprobablypushedalotoftensionintothatspot,anditdoesn’tfeelconfidentthatyou’lltreatitwithenoughgentleness.Butifyoushowthatyoutreattherestofthebodywithgentleness,graduallyitwillopenup.Whenitopensup,it’sasifsomethingfrozeninsideofyousuddenlymelts.Sometimesamemoryofaverystrongemotionaleventwilloccuratthesametime.Yourealizeyou’vebeencarryingthatissuearound,butnowyoucanletitgo.Inthatway,youcaninhabitthebodymorefully.

Theimportantpartofallofthisisthatyou’regoingtotrytodevelopyourownsensitivity.Themapistheretogiveyousomepointers.Butasforwhentostayinaparticularstateandwhentomoveon,youhavetolearnbytrialanderror.Andit’sthroughlearningfromtrialanderrorthatyoursensitivitydevelops.Andthroughthesensitivity,yourdiscernmentbecomesstronger.It’sinthiswaythatconcentrationpracticeleadstomorediscernment.

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DAYEIGHT : AFTERNOON

Q&A

Q:Inmeditation,sometimesyoucanbeawareofeachin-breathandeachout-breath,andatthesametimehavethoughtsthatarriveandalsocommentariesonthethoughts.Doesthiscorrespondtodifferentlevelsortypesofawareness?

A:It’sgoodtothinkofthisintermsoftheimageofthecommitteeinsidethemind.Therearelotsofdifferentdesiresthathaven’tyetgotteninlinewiththemeditation,ortheymaybejustoldhabitsofthemindchurningoutthoughts.Thisiswhenit’sgoodtothinkofthattechniqueofjustignoringthethoughts.Thinkofthemaslikeastraydogthat’scomingaroundyourhouse.Ifyoufeedit,it’llkeepcomingback.Ifyoudon’tfeedit,itgoesaway.Itmaywhineabitatfirst,butifyou’repersistentinignoringit,it’lleventuallygoaway.Bypayingattentiontothethoughts,you’refeedingthem,sojustdon’tpaythemanyattention.

Q:Isitthecasethatyouareatacertainlevelofjhānaforafewmomentsorminutes,andthen,becauseit’snotmaintained,you’reagainwhereyouwerebefore,which,ifitisthecase,meansthatyoucantasteevenverybrieflyhigherstatesofmind?

A:Itispossibletoreachthedifferentstatesofjhānaforverybriefmoments,andsometimeswhenyouattainthemforalongerperiodoftime,yourealize,“I’veexperiencedthisbefore,ifonlybriefly.”Sometimes,liketheBuddha,youmaythinkofatimewhenyouwereachildandyourmindhappenedtobepeacefulonitsown.Whatwe’redoinghere,aswe’repracticingthejhānas,isthatwe’relearninghowtobringtheseexperiencesmoreundercontrolsothatwecanthenobservethemmoreclearly.It’sonlywhenwe’rewiththemforalongperiodoftimethatwecanunderstandhowthey’refabricated.Otherwise,thepeaceseemslikeaboltoutoftheblue:Youdon’tknowwhereit’scomingfrom,andsoyoucan’tunderstanditverywell.It’sjustveryimpressive,andit’sveryeasytomisinterpretwhatitis.Sobasicallywhatwe’retryingtodoislearnhowtobemoreintimatelyacquaintedwiththehigherstatesofthemind.

Q:Incertainteachings,it’ssaidthatinthefirstjhānathefivesensesareclosed.Thiswouldcorrespondtowhatyousaidthismorningwaswrongconcentration.Sowhatisit?

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A:TheCanonisveryclearonthepointthatthesensesdon’thavetoclosedowninthefourjhānas.However,itdoesdescribestatesofrightconcentrationwherethefivesensesdoclosedown,butthosearetheformlessstates,andeventhenit’snotnecessarilythecasethatthesensesclosedown.Thedifferencebetweenthosestatesandthestateofnon-perceptionisthatwhenyou’reinthem,youareveryclearlyawareofwhatyourperceptionis,eitherthesenseofspaceorthesenseofknowing,consciousness,ortheperceptionofnothingness.Eventhestateofneitherperceptionnornon-perceptionisnottotallydevoidofperception.WhatIwastalkingaboutthismorninghasnoperceptionatall.It’sjustablankingout.

Q:ForWesterners,equanimityisoftengivenabadrap.It’sseenaskindofasenseoffutility,apassiveattitude,indifference,orevenaweakness.Isthistrue?Canyougiveussomeexamplesthatwouldshowthatthereisactuallyanoble,betterunderstandingofthisnoblefaculty?

A:Equanimityisbasicallyacceptingthingsthatyourealizeyoucannotchange.Andthereasonwhywehavetoacceptthemisbecauseifwedon’t,wewastealotofenergytryingtochangethingsthatwecan’t.Ifyoudodevelopequanimitytowardthosethings,though,thenyouhavetheenergytochangethethingsthatyoucan.

Forexample,supposethatsomeoneinyourfamilyhasaseriousillness.Youhavetoacceptthatfactwithequanimity,andthenfromthereyoutrytoseewhatyoucandotohelp.Theacceptanceiswhatallowsyoutothinkclearly.Ifyou’reupsetordisturbedbytheillness,sometimesyouactuallymaketheconditionworse.So,we’renottalkingaboutageneralindifferencetoeverything;we’rebeingmoreselective,knowingwhentobeequanimousandwhentobemoreproactive.Butyoudohavetodevelopthestrengthandabilitytobeequanimousaboutanythingatall.Forexample,supposethedoctorgivesyouadiagnosisthatyouhavethreemonthslefttolive.Themoretimeyouspendbeingupsetaboutthat,thelesstimeyouhavetoliveyourlastthreemonthswell.Butifyoucantellyourself,“Thisispartofbeingahumanbeing.Thishappenstootherhumanbeings,sowhycan’tithappentome?”thenyoucansee,“WhatcanIdoforthenextthreemonthstogetthemostuseoutofthem?”Inthisway,equanimityisnotafoundationfornon-action.It’sabasisforlearninghowtoactwisely.

Q:Howcanupekkhā—whichI’veseenexplainedasaregularityofthemind—existwiththeotherthreesublimeabidings?

A:AsIsaidearlier,theimportantpointislearninghowtousewhichattitudeattherighttime.Ifallyoucanthinkaboutishowmuchyouwantotherpeopletobehappy,andyettheyrefusetoactonthecausesofhappiness,you’regoingtosuffer.Whenyourealizethatotherbeingshavethefreedomtoactontheirown,thenwhenyourealizethattheiractionsarebeyondyourcontrol,youcanfocusonwhatyoucan

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control.

Q:SeveralyearsagoItookaretreatwithamonkwhoclaimedtobeaforestmonk.Hesaidthathehadparanormal,supernaturalpowers,andwasabletoknowwhatpeoplewerethinkingorwhattheyweredoingallthetime.Andhewasabletotrackpeopledownforalongtime,thankstohispowers,evenaftertheyhaddied.ImustadmitthatIfeltalittleafraid.Whatdoyouthink?Isthiskindofthingtrue?

A:Stayaway.Iwouldnottrustanymonkwhomakesclaimsabouthispowers.Partoftheetiquetteofactuallyhavingthepowersandusingthemwiselyisthatyoudon’ttalkaboutthem.

Now,youhavetowonderwhatthismonk’smotivationwasfortellingyouthis.Wedohavebiographiesoftheajaansthatdescribethedifferentpowerstheydeveloped,butyouhavetounderstand—eveninthecaseofAjaanMun,wheretherearelotsofstoriesabouthisvisionsandthings—thathewouldtalkaboutthemonlywithhisstudentswhowereactuallyhavingthesameexperiences.Hewouldn’ttalkaboutthemtoanyoneelse.Thereasonhedivulgedthemwasforthesakeofgivinginstructioninhowtousethepowerproperly.Beyondthat,noonehasanybusinesstalkingaboutpowers.Andagain,asIsaidattheverybeginning,ifpeopledomakeclaimslikethis,stayawayfromthem.

Q:AjaanMunhasgivenevidenceofcontactwithdevasonmanylevelsofspiritualdevelopmentaswellasthegranddisciplesoftheBuddha.IsthisafrequentphenomenonamongthegrandmastersofBuddhism?

A:Therearesomearahantswhohaveexperiencesofthatsort,andthereareotherswhodon’t,butthey’restillarahants.Soit’snotanecessarypartoftheattainment.Andit’simportanttorealizethatAjaanMun,forexample,hadaparticularruleofthumb:Ifhehadavision,nomatterwhoitlookedlikeitwascomingfrom,hewouldaskhimself,“WhatistheDhammalessonthatcanbelearnedfromthisvision?DoesitfitinwithwhatyoualreadyknowoftheDhamma?”IfitseemedtofitinwiththeDhamma,hewouldputittothetesttoseeifitreallydidgivegoodresults.Onlyaftertestingitwouldhecometoaconclusionaboutit.

So,theimportantpointaboutalessonisnotwhoorwhereitcomesfrom.It’swhetheritactuallyworksornot.Inotherwords,youdon’ttrusteverythingyousee.Afterall,evenifitisanactualdeva,therearemanycasesofignorantdevas.OneofmyfavoriteaccountsaboutdevasintheCanoniswhereayoungmonkisbathingintheriver,andashecomesoutandisdryinghimself,afemaledevacomesdownfromatreeandsays,“Whyareyouwastingyourtimeasamonk?Whydon’tyouenjoysensualityandthenbecomeamonkwhenyou’reold?”Whichmeansthatyoucan’ttrustdevas.

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Q:Inpassing,youmadeamockingremarkaboutthepublicationofarecentneurosciencearticleshowingtheobjectiveresultsoftheeffectofrespirationthroughthenoseoncerebralfunction.Firstquestion:Doyouprefercooking?

A:Sometimescookinggivesmorereliableresultsthanscience.Whenyoureadascientificarticle,youdon’treallyknowhowwelltheexperimentwasconducted.Butwithcooking,allyouneedtodoistastetheresultsandyoucanjudgeforyourselfwhetherit’sgood.

Q:Secondquestion:Don’tyouthinkthatscienceisapowerfulandaformidableboostforincitingWesternerstopractice,basicallybecausethey’veprovensomethingaboutthepath?

A:Scienceisanunreliablefriend.Therearemanycaseswherepeopledobegintocometomeditationbecauseofscientificarticles,butthere’sthequestionofwhicharticlesyoucanreallytrust.InAmerica,theNationalInstituteofHealth,agovernmentagency,gavealotofgrantsformindfulnessexperiments,andthenafterseveralyears,theyhadsomeonedoananalysisoftheexperimentsthathadbeenconductedusingthegrantmoney.Theconclusionwasthattheexperimentswereallverypoorlydesigned,theconceptofmindfulnesswastoovague,andsotheresultswereworthless.

Someexperimentsactuallygivethewrongimpressionofmeditation.Therearearticlesclaimingthatexperimentshaveproven,forexample,thatmindfulnessisreallygoodformakingsoldiersmoreefficientkillers.AndIreadrecentlyofanotherexperimentclaimingthatmindfulnessisgoodforwomenbutnotsomuchformen.Sowhatdoyoudowithinformationlikethat?

Also,andmostimportantly,thereisanawfullotthatgoesoninthemeditationthatcannotbemeasuredphysically.Awakening,forinstance,doesn’thaveanyeffectonthebody,soitcan’tbemeasuredexternally.SoasIsaid,sciencecanbesometimesafriend,butsometimesnotafriend,sowehavetotreatitwithcare.

TheotherpointthatIwanttomake:IhavesomefriendswhoteachvipassanāinAmericaandthey’vesaidthatpeoplewhocomeafterreadingscientificarticleswilloftensay,“Wewanttolearnthetechnique,butdon’ttellusanythingaboutinconstancy,stress,andnot-self.Wedon’twanttohearit.”

So,watchoutforscience.

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DAYEIGHT : EVENING

DiscernmentDiscernment.Forthepastfournights,we’vebeentalkingaboutthethree

intentionfaculties:persistence,mindfulness,andconcentration.Wecallthemtheintentionfacultiesbecausetheyarethingsthatyou’retryingtodoandtryingtocreate.Theydoincorporatesomeaspectsofattentionaswell,andtheybuildonconvictionanddiscernment,buttheirprimaryemphasisisintention:whatyou’retryingtodo.

Tonight,we’llreturnmoredirectlytoanattentionfaculty:discernment.Itsfocusismoreonwhatyou’retryingtoknow:whattopayattentionto,andhowtopayattentiontoit.Thisfacultyisexpressedintermsofthefournobletruths.TheCanondescribesitintheseterms:

“Andwhatisthefacultyofdiscernment?Thereisthecasewhereamonk,adiscipleofthenobleones,isdiscerning,endowedwithdiscernmentofarising&passingaway—noble,penetrating,leadingtotherightendingofstress.Hediscerns,asithascometobe:‘Thisisstress…Thisistheoriginationofstress…Thisisthecessationofstress…Thisisthepathofpracticeleadingtothecessationofstress.’Thisiscalledthefacultyofdiscernment.”[§1]

ThisfacultybuildsonconvictionandittakesinspirationfromtheBuddha’sawakening,andparticularly,thethirdknowledgeofthatawakening,whenhewasabletoreachthedeathlessbyfocusingontheproblemofsuffering.

When,intheverybeginning,weusethefournobletruthsastoolstofocusonourownsuffering,it’sdoneoutoffaiththatwe’llgetworthwhileresults.Thisrequiresfaithfortwomainreasons.

Thefirstisthatthepromisedresults—adeathlesshappiness—liebeyondourcurrentexperience,raisingthestandardofhowgoodapotentialhappinesscanbe.Somepeopletakeumbrageattheideaofadeathlesshappinessbecauseitseemstoimplythatthey’vebeencontentingthemselveswithsecond-ratehappiness;otherpeopleliketheidea,becauseitpointstoahappinessthatcouldbetrulysatisfying.Ittakeswisdomanddiscernmentnottogetoffendedattheideaofadeathlesshappiness,butevenso,inthebeginningithastobetakenonfaith.

Thesecondreasonwhythefournobletruthshavetobetakenonfaithisbecausetheiranalysisofsufferingiscounterintuitive.IntheBuddha’sanalysis,wesufferin

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feedingonoursenseofwhatweareandhowwecangetwhatwewant.Bothofthesethings—oursenseofwhatweareandhowwecangetwhatwewant—constituteourbasicstrategiesforhappiness.Feedingisinnatetooursenseofwhatitmeanstobeabeing.AndyetheretheBuddhaistellingusthatwe’resufferingbecauseofthesethings:ourstrategiesforhappinessandtheactivitythatsustainsus.ThisiswhytheBuddha’sanalysisgoesagainstthegrain,andwhyourresistancetoitcanbehardtouproot.

Butconcentrationhasputusinabetterpositiontotakeadvantageofthisanalysisbychangingourfeedinghabits.It’slikelearninghowtoeathealthfoodaftereatingjunkfoodforalongtime.Ittakesawhiletogetusedtohealthfood,butonceyou’vegrownusedtoit,youdon’twanttogobacktojunkfoodanymore.AsweseethattheBuddha’sapproachhelpslessenourlevelofsuffering,webegintogetaninklingthatmaybehewasright.Thisinkling,though,isnotreallyconfirmeduntilthefirsttasteofawakening.

Sowhatarethefournobletruths?They’renotjustfourinterestingfactsaboutsuffering.They’reawayofdividingourexperienceintofourcategories,soastorecognizewhattodowitheventsineachcategoryforthepurposeofgainingrelease.Thefournobletruthsarealsoavaluejudgment,assertingthattheproblemofsufferingyoucauseyourselfisthemostimportantproblemtosolve.Oncethisproblemissolved,nothingelseisatrueproblemforthemind.

Thefirsttruthisstressandsuffering,thesecondoneistheoriginationofsuffering,thethirdisthecessationofsuffering,andthefourthisthepathofpracticeleadingtothecessationofsuffering.WhenyoulookatthefournobletruthsandthefactthattheBuddhaistakingsufferingasthemainproblemyoushouldfocusyourattentionontryingtosolve,youalsoseetherolethatintentionplaysinformulatingthesetruths.They’rebasedongoodwillforyourselfandothers.IftheBuddhadidn’thavegoodwillforeveryone,hewouldn’thavespenttimefocusingonthistopic.Asforus,thedesiretosolvetheproblemofthesufferingwecauseourselvesis,ofcourse,basedongoodwillforourselves,butit’salsobasedongoodwillforothers:Thelesssufferingwecauseourselves,thelessofaburdenwe’llbeonthepeoplearoundus.

Solet’slookatthefourtruthsindetail.First,sufferingandstress:TheBuddhaneversaidthatlifeissuffering.Hesaid

somethingmorespecificandinfinitelymoreusefulaboutsuffering.Hestartedoutbylistingdifferentexamplesofsuffering:thesufferingofbirth,aging,illness,anddeath;sorrow,lamentation,despair;thesufferingofnotgettingwhatyouwant,thesufferingofhavingtobewithwhatyoudon’tlike,andthesufferingofbeingseparatedfromwhatyoudolike.Thenhesummarizedallofthesekindsofsufferingunderthefiveclinging-aggregates:form,feeling,perceptions,fabrications,andconsciousness,graspedatthroughanyofthefourkindsofclinging.Eachoftheseis

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anactivity.Andaswementionedtheothernight,theyallplayaroleinfeeding.TheaggregatesarenottheBuddha’sdefinitionofwhatyouare.Instead,they’re

therawmaterialfromwhichyoucreateyoursenseofwhoorwhatyouare.Rememberalsothatclinging,too,isanactivity—andit’salsoatypeoffeeding.Sowehaveadoublelayeroffeedinghere.Now,eachaggregateiscomposedofapotentialthatcomesfromthepastandtheactofactualizingthatpotentialinthepresentmoment.Andweactualizetheaggregatesinanticipationofthepleasurewe’llgetoutofthem.Sotherearethreelayersofactivityineachaggregate,andweclingtoallthree:tothepotentialscomingfromthepast,totheactualizingofthatpotential,andtotheresultsweanticipateasweactualizethem.

We’vebeenusingcookingasananalogythroughoutthesetalks,solet’susetheanalogyhere:Thethreelevelsofclingingarelikeclinging,one,totheingredientsthatyou’regoingtoprepare,andthen,two,tothewayyoupreparethem.Forexample,thismorning,whenImentionedputtingolivesinratatouille,Isawashiverofrevulsiongothroughtheroom,withsomepeoplesaying,“No,no!That’sheresy.”That’sthesecondlevelofclinging:tothewayyouactualizeratatouille.Andthenthethirdlevelisclingingtoyouranticipationofhowgoodtheratatouilleisgoingtobe.

Clinginggetsbadwhenyoukeeprepeatinganactivityinanticipationofgettinggoodresultsevenwhenit’snotgivinggoodresults.Thisisaproblemofpoorjudgment.Youmayhaveheardthestoryofthewisemanwhowaseatingabushelofhotpeppersandcryingfromthepain.Peopleaskedhim,“Whyareyoueatingthepeppers?”“I’mlookingforthesweetone.”Hewasteachingalessonaboutbadjudgment.Andformostofus,badjudgmentisthewayweliveourlives.

I’llgiveyouanexamplefromAmerica.OnthehighwaytoLasVegas,therearesignsbythesideoftheroad,advertisingthevariouscasinos,andtheysay,“Guaranteed93%paybackrate!”Nowwhataretheysaying?They’resaying,“Yougiveusadollarandwe’llgiveyouback93cents.”Andyetpeoplestillgoindroves.Whilewe’reonthetopicofLasVegas—andthereasonIknowaboutLasVegasisbecausewhenIgocampinginZionNationalParkortheGrandCanyon,IhavetopassthroughLasVegasontheway—myfavoritesignontheroadtheresays:“LasVegas:Sevendeadlysins,oneconvenientlocation.”Again,peopleseethissignandtheystillgo.

Ireadofapositivepsychologist,onewhostudieshowpeoplebecomehappy,andhewasnoticingthatthepeoplehewasstudyinghadverybadjudgmentabouthowtheyfoundhappiness.Theywouldtellhimthatsomethingmadethemreallyhappy,butifheactuallytalkedtothemwhiletheywereengagedintheactivity,he’dfindthattheywerenotreallythathappyatall.Hekeptthinking,“Whyarepeoplesostupid?”Butthenhethoughtabouthimself.Helikedclimbingmountains,butwhenhewashonestwithhimself,herealizedthatwhilehewasactuallyclimbingmountains,hewasmiserable.Itwasonlyafterorbeforeclimbingthathelikedit.Soit’sacommon

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trait:We’repoorjudgesofwhatreallymakesushappy.Togetpastthispoorjudgment,wedon’tstopjudging.Wehavetodevelopbetter

powersofjudgmentastowhat’sworthdoingornot.Forexample,theBuddhasaysthatnotonlydowefeedontheaggregates,buttheaggregatesalsochewonus—andwedon’tseetheconnection.I’llgiveyouananalogy.It’slikefeedingchickensbecausewewanttoeattheireggs.Butwehavetwoproblems.Oneisthatweeateverythingthatcomesoutofthechickens,notjusttheeggs.That’sthefirstproblem.Thesecondproblemisthatthesearechickensfromhell.Atnight,theycomeandpeckatoureyesandourearsandourbrainandourheart,andyetwedon’tmaketheconnection:Themorewefeedthem,themorethey’llhavethestrengthtopeckatus.

Insightanddiscernmentarebasicallygoingtoteachushowtoseetheconnectionandhowtoputastoptoit.Tobeginwith,theyteachustoeatonlythegoodthings,i.e.,theeggs,thatcomeoutofthechickens—theeggs,here,standingforthepracticeofconcentration.Buteventually,insightanddiscernmentwillbringustoapointwherewewon’thavetofeedonanythingatall.Thatwaywecanstopfeedingthechickens,andtheywon’tpeckatusanymore.

Thismeansthatwehavetostopclinging,ultimately,eventogoodthings.AstheBuddhasaid,sufferingisintheclinging.It’snotthecasethatwesufferonlybecauseweclingtoimpermanentandinconstantthings.Evenwhenweclingtothedeathless,there’sgoingtobestress.Sosimplybeinginthepositionwhereyouhavetofeed,evenifit’songoodchickeneggsoronsomethingbetterthaneggs,you’restillinapositionofweaknessbecausethere’sthetensionintryingtoholdon.

That’sthefirstnobletruth.Thesecondnobletruthdealswiththecauseofsuffering,craving,whichcomesin

threetypes:cravingforsensuality,cravingforbecoming,andcravingfornon-becoming.Now,it’snotthecasethatalldesireisbadforthepurposeofrelease.Somedesiredoesplayaroleinthepath,aswesawwhenwewerediscussingthefacultyofpersistence.Thedesirewehavetoovercomeiscontainedinthesethreetypesofcraving.Theyarethecauseofsufferingthatyouhavetofocusonabandoning.

Undercravingforsensuality,rememberthatsensualityisbasicallyourfascinationwiththinkingaboutandplanningsensualpleasures.Cravingforbecomingmeanswantingtotakeonanidentityinaparticularworldofexperience.What’sinterestingisthatcravingfornon-becomingalsoleadstomoresuffering,becauseasyoutrytodestroyastateofbecoming,youtakeonanewidentityasthedestroyerorasthepersonwhowillbenefitfromthedestruction.

Thismeansthatifyouwanttoputanendtosuffering,youhavetothinkstrategically.Inotherwords,youcan’tjustdestroybecoming,becausetheactofdestroyingcreatesnewbecoming.Instead,youhavetostopfeedingthecausesof

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becoming,andthenbecomingwillendonitsown.Thewayyoudothatisbydevelopingdispassion,whichisthethirdnobletruth:thecessationofsufferingthroughdispassionforcraving.Andthenthefourthnobletruthisthepathtodispassion,whichconsistsofvirtue,concentration,anddiscernment.

Eachofthesetruthscarriesaduty.Thedutywithregardtosufferingistocomprehendit.Comprehensionmeansunderstandingthefiveclinging-aggregatestothepointofdispassion.

Thedutywithregardtocravingistoabandonit.Thedutywithregardtocessationistorealizeit.Therearemanytimeswhenwe

letgoofcravingbutwe’renotreallyawareofwhatwe’redoing,becauseweletgoofonecravingjusttoholdontoanotherone.So,torealizecessationmeansnoticingthatwhenyouletgoofcraving,therereallyisalesseningofsuffering.

Thedutywithregardtothepathistodevelopit.Now,theBuddha’snotimposingthesedutiesonyou.Simplythatifyouwantto

putanendtosuffering,thisiswhatyou’vegottodo.Andnoticethatthefirstthreedutiesrevolvearounddispassion:Youcomprehend

sufferingtothepointofdispassion,youabandoncravingthroughdevelopingdispassionforit,andsufferingceasesbecauseofdispassion.However,thedutywithregardtothefourthnobletruth—developingit—requiresacertainamountofpassion.Youneedtobepassionateaboutvirtue,concentration,anddiscernmentinorderforthemtogrow.Atthesametime,youstillneedtofeedinthecourseofthepractice.Youcan’tjustsay,“Oh,thefoodandthestomach,they’reimpermanent,soI’lljuststopeating.”Itdoesn’tworkthatway.Youhavetostrengthenthemindfirstsothatit’sinapositionwhereitnolongerneedstofeed—andthisiswhatwedoaswepracticethepath.Wedevelopthefivestrengthssothattheybecomefivefaculties.Whenconcentrationisinchargeofthemind—i.e.,whenitbecomesafaculty—itprovidesuswithalternativefood.Andwhentheotherfacultiesareincharge,theychangeourrelationshiptofeedingentirely.

NowasImentionedtheothernight,thepath,too,ismadeoutofaggregates,which,afteryou’vefullydevelopedthepathandithasdoneitswork,you’lleventuallyhavetoletgo.Inotherwords,atfirstyou’repassionateaboutdevelopingthepath,butwhenit’sdeveloped,youhavetogrowdispassionatetowardit.Thisiswhythepracticeofthepathhastobestrategicandwhyitoccursinstages.RememberthestoryofAjaanChahandthebanana:Youholdontothepeeluntilit’stimetoeatthebanana.Onlythendoyouletitgo.It’sthesamewiththepath.Youholdontoituntilit’sperformeditsduty.Onlythendoyoudevelopdispassionforit,too,andletitgo.

Nowwitheveryactivitywedo,wehavetomakeavaluejudgment.Thequestionis:Isthisworthdoing?Onlywhenwedevelopdispassionforouractivitiescanwestopdoingthem,andthesearethestepsinhowthat’sdone:Youlookatyourvarious

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activitiesandaskyourself,“Isthisworthdoing?”Toanswerthisquestion,theBuddhahasyouanalyzeeachactivityinfivestepssothatyoucanmakethatjudgmentwisely[§10].First,youlookattheoriginationofwhateveritis:Whenitcomes,whatsparksit?Second,whenitpassesaway,whatpassesawaywithit?Third,what’stheallureofthisactivity?Fourth,whatareitsdrawbacks?Andthenfifth,whenyoucomparetheallurewiththedrawbacksandyouseethatthedrawbacksaremuchheavier,thenyoufindtheescape,whichisdispassion.

Toapplythisanalysistotheanalogyofthechickens:Wecling,one,tothechickensandtowhatevercomesoutofthechickens;two,toourhabitualwaysoftakingwhatevercomesoutofthechickensandturningitintofood;andthree,toouranticipationoftheenjoymentwe’llgetoutofeatingthefood.Alltoooften,ourattachmenttotheanticipationblindsustothefactthat,inclingingtotherawmaterial,we’reclingingtochickendroppings.Sothefivestepshelpustosortthesethingsout.Thefirststepistosee,whentherawmaterialforourfoodfirstappears,thatalthoughsometimesitstartswitheggs,sometimesitactuallystartswithchickendroppings.Thesecondstepistoseethateventhegoodfood,fromtheeggs,doesn’tlast.Thethirdstepistoseehowouranticipationstalkusintofindingeventhechickendroppingsalluring.Thefourthstepistoseethatsomeofthefood—fromthedroppings—actuallymakesussick,andthatevenwhenwemakegoodfoodfromtheeggs,ourattachmenttothechickensputsusinapositionwheretheycanpeckoureyesout.Whenweseeallthis,wefeeldispassionforeverythingconnectedwithchickens,andthat’swhenweletgo.

Toapplythefivestepstoanactualprobleminlife,thinkoftheexampleofanger:First,youwanttosee,whenitcomes,howisitcomingandwhat’ssparkingit?—becausealltoooftenwedon’tseethatpoint.Wetendtobeawareofourangeronlywhenit’sstrong.Butifyoureallywanttounderstandit,youhavetoseewhatsparksittobeginwith.Thatwillallowyoutoseethat,alltoooften,thesparkcanbeveryminor.Thenyoulookforthemomentswhentheangerfallsaway.Whenitseemstolast,youhavetoask,isitreallylasting?Aretheremomentswhenitpassesaway?Toooftenwhathappensisthatangercomes,andthehormonesstartgettingchurnedupinyourbody.Thethoughtsofangergoawayforamoment,yetyou’llnoticethatthephysicalsymptomsoftheangerarestillinthebodyandsoyoutellyourself,“Imuststillbeangry,”andsoyoudigitupagain.Butbylookingfortheoriginationandpassingawayoftheactualthoughtofanger,you’llseethatit’smorearbitraryandlessmonolithicthanyoumayhavethought.Thatbeginstocutitdowntoasizewhereyoufeelthatyoucanmanageit.

Thenyoulookfortheallureoftheanger:Whydoyoulikeit?Oftenwedenythefactthatwelikeouranger.Butuntilyouadmitthatyouliketheanger—oratleastoneofthemembersofyourcommitteelikestheanger—youwon’tbeabletoletitgo.Youcanseethedrawbacksagainandagainandagain,butifyoudon’tseethe

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allure,you’renotgoingtobeabletomakeaneffectivecomparison.Whenyoudoseetheactualallure—whatyoureallyfindcompellingaboutanger,andthismayoccuronmanylevels—that’swhenyoucancompareitwiththedrawbacks.Andthen,whenyouseethatthepainofthedrawbacksoutweighsthepleasureoftheallure,that’swhenyoudevelopdispassionforit.That’stheescape.

Thisiswherethethreeperceptionsofinconstancy,stress,andnot-selfcomein.They’retoolsfordevelopingdispassion.They’reoftencalledthethreecharacteristics,buttheBuddhanevercalledthemthat.Theyarenotnecessarilytheonlycharacteristicsofthingsinourexperience—afterall,theBuddhadidadmitthattheaggregateshavetheirpleasantside—buttheyaretheaspectsoftheaggregatesthatyoushouldfocusonifyouwanttodevelopdispassion.Theyhelpyoudevelopdispassionbyfocusingonthedrawbacksofthethingsyou’reattractedto,thethingsthataretheobjectsofyourclinging,andtheactofclingingitselfwithinthemind.

Thefirstperceptionistheperceptionofinconstancy.Thisissometimestranslatedas“impermanence,”butIpreferthetranslation“inconstancy”fortwomainreasons.One,thePālitermhere,anicca,istheoppositeofnicca,whichinnormalcontextsmeans“constant.”Two,psychologically,thefactthatsomethingisimpermanentdoesn’tnecessarilymakeitacauseofsuffering,butifsomethingisinconstant,thenthere’saconstantsenseofstressaroundit.Forexample,youmightbuildahouseonamountain,andyouknowthemountain’simpermanent,butyoutellyourself,“It’sgoingtobepermanentenoughforme.Bythetimethemountainmoves,I’mgoingtobelonggone.”Soit’snotnecessarilystressful.Butifyoubuildahouseinanareawheretheyhavefrequentearthquakesorfiresorthegroundisveryunstable,theinconstancyofthesituationmakesitstressful.Sothat’sthefirstperception.

Thesecondperceptionistheperceptionofdukkha—stressorsuffering.AsImentionedtheothernight,Iprefer“stress”asatranslationbecauseithelpstode-romanticizetheproblemofsuffering.

Andthenfinally,theperceptionofanattā,ornot-self:Noticethat“not-self”isanadjective.Itdoesn’tsaythatthereisnoself.It’ssimplysayingthat“Thisisnotworthclingingtoasyourself.”It’savaluejudgment,thatanyclingingaroundwhatyourecognizeasnot-selfshouldbeletgo.

Inlinewiththedutiesofthefournobletruths,you’regoingtobeapplyingtheseperceptionstodifferentthingsindifferentwaysatdifferentstagesofthepath.Inthebeginningofthepath,asyou’redevelopingyourvirtue,youfocusthesethreeperceptionsonthingsthatwouldpullyouawayfromyourvirtue.Forinstance,theBuddhasaysthatwemightfeeltemptedtobreakapreceptoutofconcernforourhealth,ourrelatives,orourwealth.Anexamplewouldbedecidingyouhadtolietogetoutofsufferingphysicalpunishment,ortoprotectarelative,ortoprotectyourbelongings.Forthesakeofputtinganendtosuffering,though,theBuddha

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recommendsthatyouhavetoseehealth,relatives,andwealthasnot-self,whereasyourvirtueiswhat’strulyyours,atreasureyouwanttoholdonto.Soforthemoment,youdon’tfocusonthedrawbacksofvirtue.Youfocusonthedrawbacksofanyattachmenttothethingsthatwouldpullyouawayfromit.

Similarly,whenyou’repracticingconcentration:RememberAjaanLee’sinstructions,thatindevelopingconcentrationyou’reactuallyfightingagainstthethreecharacteristics.Thismeansthatyoufocusonthedrawbacksofthingsthatwouldpullyououtofconcentration,whileyoustillholdontotheconcentration.Forexample,thoughtsofsensualdesireshouldbeseenasinconstantandstressful,whileyoufocusonmakingyourconcentrationasconstantandeasefulaspossible.Asyourconcentrationdeepens,youthenfocusyouranalysisonthingsthatwouldkeepyouinamoreshallowlevelofconcentrationandpreventyoufromgoingintodeeperconcentration.Forexample,afteryou’vemadethebreathascomfortableaspossible,youseethatdirectedthoughtandevaluationareinconstantandstressful,soyouletthemgo.Youdon’tyetfocusonthedrawbacksofthedeepestconcentrationyoucanmaster.

Nowasyou’redevelopingdiscernment,youhavetoholdontotheactivityofdiscernmentitself.Youfocusonyourdifferentattachmentsandthenyoufocusontheconcentrationitself.TheBuddhacallsthis“havingyourthemeofreflectionwellinhand,wellattendedto,well-pondered,well-penetratedbymeansofdiscernment.”Theimagehegivesisofamanstanding,watchingamansitting,orofamansittingwatchingamanlyingdown[§8].Inotherwords,youpulloutslightlyfromyourconcentration,enoughtoobserveitbutnotenoughtodestroyit,andyoustartanalyzingitinterms,say,ofthedifferentaggregates:form,feeling,perception,fabrications,andconsciousness,aswementionedlastnight.Asyouobserveit,yourealizethattheseaggregatesareinconstant,stressful,not-self[§9].Thenyouthinkabouthowanyotherlevelofconcentrationwouldbethesamething.Sowhatdoyoudo?AstheBuddhasays,youinclinethemindtothedeathless.Thenthemindneitherstaystherenormoves,andyoufeeldispassionforeverything,evenfordiscernmentitself.

InZentheyhaveananalogyforthis.Theysayyou’veclimbedupaflagpoleandthere’sananimalclimbinguptheflagpoletryingtoeatyou.Thehigheryougo,thecloseritgets.Whatdoyoudo?Youhavetoletgonotonlyoftheflagpole,butalsoofgravity.Inotherwords,atthatpoint,you’relettinggoofeverything.Soyoudropeventheperceptionsofdiscernment,theperceptionsthatdiscernmentwasusing,andthat’swhenfreedomistotal.

Thisiswhy,whenAjaanMahāBoowawasaskedthatquestionaboutnibbāna,whetherit’sselfornot-self,hisanswerwas,“Nibbānaisnibbāna.”Perceptionsofselfandnot-self,atthatpoint,don’tapply.ThisisalsowhytherewasthatpassageinthereadingswheretheBuddhatakestheanalysisthat’susuallyappliedto

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attachments—inotherwords,dealingwiththeallureanddrawbacksandthentheescape—andappliesiteventothefivefaculties[§11].Inotherwords,youhavetofindtheescapeevenfromthem.AjaanLeegivesagoodanalogyforthis.Hesaysit’slikeusingwatertoputoutafire.Oncethefire’sout,thewater’snotthereeither.Thefirestandsforyourdefilements;thewater,forthepath,includingyourdiscernment.It’sonlywheneverythingisletgothattotalfreedomcanbefound.

However,formostofus,whenwecomeuponourveryfirsttasteofthedeathless,ourfirstreactionislikeanychild’sreactiononseeingsomething.Wewanttoeatit.Wewanttoclingtotheexperienceofthedeathless.Thisiswhyawakeningoccursinstages.It’sbecausewe’retryingtoholdontonibbānathatwegetpulledawayfromit,sortofthrownout—inotherwords,wecan’tstaythere.Ourclingingiswhatpullsusawayfromit.

Now,tosolvethistendencytheBuddhataughtnotonlythatallfabricatedthingsarenot-self,butalsothatallphenomena,fabricatedornot,havetobeperceivedasnot-self,too.Otherwise,wekeepclingingtogoodthings,andthatwaywecannevergetthefreedomthatcomesfromnotclingingatall.Remembertheimageofthefire.It’snottrappedbyitsfuel.It’strappedbecauseitclingstothefuel.Whenittotallyletsgo,thenit’sfreed.

Butbeforeyoureachthatpointwhereyouletgoofallfivefaculties,youhavetodevelopthemsothattheyreallydotakechargeofyourmind.ThisiswhyAjaanLeegavethatanalogyofnotlettinggolikeapauper.Apauperwillsay,“IletgoofmyBMWbecauseIdon’thaveaBMW.”Whichaccomplishesnothing.First,youearnthemoneytobuytheBMWandthenyouletitgo.Thatway,evenwhenyouletitgo,it’sstillthereforyoutouseforyourownpurposesandtodriveotherpeoplearound.Inotherwords,yougetusesoutofthesethingstohelpothers,andthenwhenyourworkisdone,youtotallyletitgo,leavingitintheworldforotherpeopletouseafteryou’regone.

It’sliketheBuddha:Hedevelopedhisconcentrationanddiscernment,butevenafterheletthemgoathisawakening,theywerestillthereforhimtousetohelpinhisworkofteaching.Thenwhenheletthemgototally,atthemomentofhistotalnibbāna,hestilllefthisdiscernmentintheworldforusheretousenow.

Soweworkonthesethingseventhoughweknowsomedaywe’regoingtohavetoletthemgo.Weworkondevelopingthembecausethey’lldousalotofgood—gettingustothepointwherewecanletgoandfindthedeathless—andalotofgoodforothers.

We’vebeentalkingaboutthehigherlevelsofthepracticetogiveyouasenseofinspirationthatthepathisworthwhile.Itmorethanrepaystheeffortthatweputintoit—andtheworkdoesreachapointwhereyoudon’thavetodoitanymore.AstheajaansinThailandliketosay,theworkoftheworldisneverfinished,itnever

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knowsanend,buttheworkoftheDhammadoesreachanend.Whenit’sdone,it’sdone.That’swhyit’ssoworthwhile.

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DAYNINE : MORNING

ConclusionApril30,2017

Thequestionunderlyingthisretreathasbeen:Who’sinchargeofyourmind?Yousitdowntomeditatewiththeintentiontostaywiththebreathforanhourandsuddenly,withinafewminutes,youfindyourselfsomeplaceelse.Thisquestionisalsorelevantevenwhenyou’renotmeditating.Youdosomethingforthesakeofhappiness—infact,allofouractionscomefromthedesiretocreatehappiness—yetsooftentheactionsdon’tgettheresultsyouwant.Sometimesyoudon’tevendowhatyouintendedtodotobeginwith.So,who’sincharge?

TheBuddhasaysthatwesufferbecauseweletcravingtakechargeofthemind—thecravingthatgivesrisetobecoming.Thebecomingitselfdependsonclinging.Andwesufferintheclinging:clingingtothingsthatdisappoint,clingingtodesiresthatcreatecontradictorybecomings.Inotherwords,onedesirewillleadyouinonedirection,givingyouasenseofyourselfandtheworldthatgoesinthatdirection,andthentherewillbeanotherdesirethatcreatesanotherbecomingthatgoesinanotherdirection.Sowe’repullednotonlybetweentwodesires,butalsobytwodifferentsensesofwhoweareandtwodifferentsensesoftheworldweinhabit.Nowonderwefeeltornapart.Weevenclingtotheexperienceofthedeathlesswhenwefirstencounterit.

Theclinging,whichisakindoffeeding,isabadpositiontobein,andit’stheresultofbadjudgment.However,thepathtotheendofsuffering,whichteachesyouhowtouseyourpowersofjudgmentinabetterway,doesrequirebecoming,too:themindinthestateofrightconcentration.Italsorequiresasenseoftheworldwherethepracticeispossible:aworldwheretheBuddhashowedthepossibilityofcreatingfreedomfromsufferingbasedonourownefforts.

Thefivefacultiesarequalitiesthatwedevelopsothatwecanbeinchargeofcreatingandstrengtheninggoodbecomingsintermsofhowwedefinethegoalswedesireinlife,howwedefineourselvesaroundthatdesire,andhowweinterprettheworldsoastohelpwiththatdesire.Thefivefacultiesputgoodjudgmentinchargeofthemind.Theytakeawisedesire—thedesirefortruehappiness—andmakeitthekeyfactorinshapingyourviewsandactions:whatyoupayattentionto,andtheintentionsyouchoosetofollow.Throughoutlife.Asyouleavetheretreat,you’llfind

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thatifyoudependonthesefivefaculties,theyputyouinapositionwhereyoucanfendoffyourinnermoods,themoodsthatgetinthewayofthepath,andalsoprotectyoufromeffortsfromtheworldoutsidethattrytodefinetheworldforyou.Theyhelpyoutodefineyourselfandyoursenseoftheworldforthesakeofagenuinehappiness—sothatyouroriginalmotivesforactioncanleadtothehappinessyouwant.

Solet’sreviewthefivefaculties.First,conviction:Weliveinaworldwherenoone’sincharge,sowe’refreeto

pursueourdeepestdesirefortruehappiness.Also,it’sbeenshownbytheBuddhathatpeoplecanputanendtosufferingbasedontheirownefforts.Thismeansthatyouhavetotreatyourvirtueandrightviewsasyourmostvaluablepossessions.Don’tletthefearoflosingwealth,health,orrelativescauseyoutobewillingtodounskillfulthings.Thinkforamomentofthewaysinwhichsocietytriestouseyourfearoryourgreedtogetyoutodowhattheywant,tovotefortheirpoliciesortobuythethingsthatthey’retryingtosellyou.Convictionintheimportanceofyouractionshelpsyoutofendofftheirinfluences.ConvictionintheBuddha’sawakening,inpeopleofintegrity,andintheDhammatheyteach,helpstoensurethatyouractionswillbeprincipled.Then,evenwhenthesituationgetsdifficult,youwon’tdoanythingtoharmyourself—i.e.,bybreakingtheprecepts—ortoharmothers,i.e.,tryingtogetthemtobreaktheprecepts.That’sconviction.

Asforpersistence,youusewhatevermeansarenecessarytokeepyourselfmotivatedtoabandonunskillfulactionsandtodevelopskillfulactions:inotherwords,youmotivateyourselfwithqualitieslikeheedfulness,compassion,humor,pride,asenseofhealthyshame,andinspirationfromgoodexamplesofthepast.TherewasaquestionyesterdayastohowtokeepyourselfmotivatedtostayonthepathandIforgottoemphasizeanimportantquality,whichisjoy:learningtofindjoyinthetimeswhenyouareskillful.Eachtimeyoudosomethingskillful,theBuddharecommendsthatyoutakejoyinthefactthatyoucanseeyou’readvancingonthepath,becausethatjoyisgoingtohelpyouinthefuture.Ifyoufeeltemptedtostrayfromthepath,rememberthelasttimeyoufelttemptedandyetyoudidn’tgivein,andhowmuchjoyyoufeltthenextday.Thatjoywillthenhelpyouresistthetemptationthenexttime.Atthesametime,youlearnnottogetdiscouragedbyyourfailures.There’sastorytheytellofaZenmasterinMinnesotawhohadastudentwhowantedtogotoHollywood.Thestudentwantedtotryhisfortuneintheentertainmentindustry,sotheteacheraskedhim,“Whatwillyoudoiftheyknockyoudown?”Andthestudentsaid,“Well,IguessI’llhavetoacceptit.”Andtheteachersaid,“No!Yougetbackup.Youfightagain.Iftheyknockyoudownagain,yougetupagain.”That’spersistence.

Thethirdfacultyismindfulness.Youdoyourbesttorememberthatyouractionsnowarethemostimportantthingtofocuson,you’realerttowhatyou’reactually

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doingandtheresultsyou’regetting,andyou’reardentinputtingyourwholeheartintowantingtodothiswell.Lookafteryourmindasyou’dlookafterababy.Youalwayshavetokeepthebabyinmind.You’realerttowhatthebabyisdoing,andalsotowhatyou’redoingtohelpraisethebaby:whatworksandwhatdoesn’twork.Andbecauseyoulovethebaby,youputyourwholeheartintodoingthiswell.That’smindfulness.

Asforconcentration,trytofindtimeeverydaytoquietthemind,togiveitseclusionfromtheworld—andinparticular,fromtheworldasdefinedbyotherpeopleandyoursenseof“you”asdefinedbyotherpeople.Trytoredefineyourselfasameditator,someonededicatedtotrainingthemindfortruehappiness,someonewho’sdevelopingtheinnerstrengththatwillholdyouingoodsteadnomatterwhathappensintheworldoutside.Thiswillgiveyouthenourishmentandinnereaseandrefreshmentyouneedtokeepyougoing.AsAjaanFuangusedtosay,youneedrefreshmentasalubricantforyourpractice.Ifyoudon’thavethissenseofrefreshment,it’slikeanenginewithnolubricant.Afterawhile,it’llburnup.So,findtimeeverydaytokeepyourmindlubricated.

Asfordiscernment,rememberthebasicquestionsthatleadtodiscernment:“What,whenIdoit,willleadtolong-termwelfareandhappiness?Andwhat,whenIdoit,willleadtolong-termharmandsuffering?”Wisdomordiscernmentliesinfocusingonyouractionsandmakingpropervaluejudgmentsaboutwhattodoandwhatnottodo,rememberingthatlong-termhappinessisbetterthanshort-termhappiness,andthateverythinginlifedependsonwhatyouthink,say,anddo.RememberalsotheBuddha’sadviceonhowtomakepropervaluejudgments.Regardinganyactionyou’rethinkingofdoing,lookfortheoriginationoftheintentiontodothataction,seewhathappensifitpassesaway,lookfortheallureoftheactionortheintention,lookforthedrawbacks,andthenlookfortheescape.Inotherwords,ifit’sanunskillfulaction,lookforwhyyou’redrawntoitandthenlookforthedrawbacks.Andonceyouseethatthedrawbacksoutweightheallure,youcandevelopthedispassionthatprovidestheescape.Forexample,youwakeupinthemorningandyouknow,“IfIgetupnow,Icouldmeditateforhalfanhour.”Thenanothervoiceinthemindsays,“No,I’drathersleepforhalfanhour.Ineedtherest.”Canyoutrustthatvoice?What’stheallureofthatvoice?Thenyoucanaskyourselfhowmanypeoplegainedawakeningbysleepinganextrahalfhour.Thatcanhelpyougetup.

Now,maybeyou’retellingyourselfthattheseteachingsarejustformonasticsorjustforpeopleonaretreat,butthatverythoughtrightthereweakensyou.Youhavetoaskyourself:Whichvoiceinsideyouissayingthatandwhyisitsayingthat?Ifyoudon’tknowclearlywhatvoicethatis,resistit.It’llgetmoreinsistentandmoreexplicitinitsreasons,andthenyou’llknowitforwhatitis.That’sthekindofvoicethat’sexposedbydevelopingthefivefaculties,toseewhatitsallureis,butalsowhat

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itsdrawbacksareandhowyoucanfindsomeescapefromit.Inthisway,youdon’tlettheworldoutsideoryourinnermoodsordefilements

defineyou.Youcandefineyourselfbythedesiretofindawakening.Inthesameway,youdon’tlettheworldoutsideoryourmoodsdefinetheworldviewinwhichyouchoosetolive.You’reincharge,andwiththesefivefacultiesinchargeofyourmind,youfindthatyoucantrustyourselfmoreandmoretodowhat’sright,bothforyourselfandfortheworldtouchedbyyouractions.

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DAYNINE : LATEMORNING

Q&A

Q:I’vejustreadinasmallbookletthattheBuddhanevertaughtaboutrelativetruthandabsolutetruth.Whendidthisappearandwhy?

A:ThedistinctionbetweentwolevelsoftruthissomethingthatcameacouplecenturiesaftertheBuddha.Itdevelopedoutoftheissueofselfandnot-self.

AsImentionedinoneofmyearlierretreats,thequestion,“Isthereaselforistherenoself?”isonethattheBuddhaneveranswered,becauseeitherwayyouanswerit,you’regoingtofallintowrongview.Ifyousaythereisnoself,itleadstothewrongviewofannihilation.Ifyousaythatthereisaself,thatbecomessomethingthatyou’regoingtoclingto.Ifyousaythatthereisnoseparateselfbutthereisaconnectedself,thenthequestionis:WhyisitthatwhentheBuddhawasawakened,everybodyelsewasnotawakened,too?Afterall,ifwewereOneorconnected,hisawakeningwouldhavespreadtoeveryoneelse.

AstheBuddhasaid,alloftheseanswersriskgettingyouintowhathecallsathicketofviews.Andhealsotoldthemonks,“Don’tgetinvolvedindebates.”TheyhadformaldebatesinIndiainwhichakingwouldsetthequestion,andthenhewouldinvitepeoplefromdifferentreligionstocomeandgivetheiranswers.Basedontheiranswers,hewouldthenchoosewhichreligionhewantedtosupport.Theproblemwiththatkindofdebate,ofcourse,isthatoncethekingsetsthequestion,youcan’tsay,“TheBuddhasaidtoputthatquestionaside.”You’dbetellingthekingit’sastupidquestion.SotheBuddhatoldhismonkstostayawayfromthosedebatesentirely,butoverthecenturies,themonksdecidednottoheedhisadvice.Perhapstheywantedthesupportofthekings.

Withthepassageoftime,themonkswereaskedwhetherthereisorisn’taself,andtheyfinallycameupwiththeanswerthatthereisnoself.Butifthereisnoself,whomeditates,whopracticesvirtue,whoattainsawakening?AndifyoulookintheCanon,youseethattheBuddhadoestalkaboutdependingonyourself,andthere’sthepassagethatsaystheselfisitsownmainstay.There’sanotherpassagewhereherecommendstakingyourloveforyourselfasyourguidingprincipleforkeepingonthepath.So,whentheBuddha’stalkingaboutaself,ishelying?Togetaroundthisproblem,themonkscameupwithatheorythattherearetwolevelsoftruth.There’saselfontherelativelevel,butnoselfontheabsolute.AndwefindthisinalltheschoolsofBuddhism.

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Sothat’swherethedistinctioncomesfrom:ItcomesfromtryingtoansweraquestionthattheBuddhasaidnottoanswer,inacontextthattheBuddhasaidtoavoid.

Q:IsthereanydifferencebetweentheawakeningoftheBuddhaandtheawakeningoftheothermasterswhofollowedhim?Ifnot,whatgreatermeritdoestheBuddhahave?

A:Tobeginwith,theaspectofawakeningthatisnotdifferentisthepurityoftheawakening:totalfreedomfromsuffering,totalfreedomfromdefilement.ThedifferenceliesinthefactthattheBuddhawastheonewhodiscoveredthepath,whichrequiredalotmoreeffortanddiscernmentonhispart.Inadditiontothat,hegainedalotofmentalpowersthattheotherarahantsdon’thaveandthatenabledhimtoteachinalotmoredetail,toreadthemindsofhisstudentsinmuchmoredetail,andtoformulateateachingthatwouldbejustrightforthem.

Q:WhyisitthatTheravādaisconsidered,withacertainamountofirony,asthesmallvehicle,whereasMahāyānistscallthemselvesthegreatvehicle,whichcarriesitsnamebecausethey’remoregenerous?—theirgoalbeing,always,theloveofothers,whereasforTheravādait’ssaidtobefirsttheloveofyourself?

A:It’snotthatTheravādinsdon’thaveanyconcernaboutotherpeople.It’smorethatwehaveadifferentsenseofwhatwe’reabletodoforotherpeople.Wecanteachotherpeoplehowtogainawakeningandwecansetthemagoodexample,butwecan’tactuallyawakenotherpeople.Andit’salsonottruethatinTheravādapracticeyoudon’tdogoodforotherpeople.Generosityandvirtuearelargepartsofthepath.Evenyourmindfulnesspracticeisgoodforothers:TheBuddhasaysit’slikebeingpartofanacrobaticteam.Ifyoucanmaintainyourbalanceatalltimes,itmakesiteasierforotherpeopleontheteamtomaintaintheirs.

Andeventhougharahantsleavesaṁsāraentirely,theyleavealotofgoodthingsbehind.ThinkofthecaseofAjaanMun.Withouthim,Idon’tknowwhereIwouldbe.Theforesttraditionwouldnothaveexisted,andThailandprobablywouldhavebecomeCommunist—becausemanyoftheCommunistsinThailandsaidthereasonthattheystillwantedtoholdtoBuddhism,insteadofrejectingreligion,wasbecausetheysawtheexampleoftheforestmonks.SothegoodthatAjaanMundidisstilllivingwithus.

Q:Thequalityofbeingenlightenedishappiness.Nevertheless,insomeofthesuttastheBuddhasaysthatbeforehisdeathhewassickandthathedidnotfeelwellexceptinastateofmeditation.Howcanoneunderstandthiscontradiction?

A:Awakeningisaqualityofthemind,whilethebodycontinuestobeahumanbody,andthenatureofthebodyistoage,growill,anddie.Theonlywaythatthe

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Buddhawouldavoidactuallyfeelingthepainofhisbodywouldbetoenterdeepconcentration.Butthisdoesn’tmeanthathesufferedfromthepainwhilehewasfeelingit.Thisisanimportantdistinction:Therecanbepain,butyoudon’thavetosufferfromit.Remember,sufferingdoesn’tlieinthepain.Sufferingliesintheclinging.Withoutclinging,there’snosufferingeveninthefaceofthepainofaging,illness,anddeath.

It’salsothecasethatwhenpeoplecontinuetoliveaftertotalawakening,it’sbecausetheystillhavesomekammathathastoworkitselfout,whichmaygetexpressedaspainsinthebody.Whenthatkammaisworkedout,thentheawakenedpersonpassesaway.

Q:Doesawakeningcontainadimensionoftheinfinite,likeinfinitespace?A:It’sfreedom.Therearenolimitationsonthatfreedom,butit’sbeyondspace

andtime.

Q:“Becausethereisthenon-born,thenon-created,thenon-formed,andtheunconditioned,therecanbethetranscendenceofthatwhichisborn,created,formed,andconditioned.”CouldyouexplainthissentenceoftheBuddhafromtheUdāna?

A:Basically,themessageisthatweliveinaworldofsuffering,andthere’ssufferingbecausethereistheborn,thecreated,theformed,andtheconditioned.Iftherewerenotadimensionthatwasnotbornorcreated,wherewouldwegotoescapesuffering?It’sbecausethereissuchadimensionthatwecancontactthroughthemind:That’swhytherecanbeanendtosuffering—andwepracticeforthesakeofthatdimension[§§12-15].

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Readings§1.“Monks,therearethesefivefaculties.Whichfive?Thefacultyofconviction,

thefacultyofpersistence,thefacultyofmindfulness,thefacultyofconcentration,thefacultyofdiscernment.

“Nowwhatisthefacultyofconviction?Thereisthecasewhereamonk,adiscipleofthenobleones,hasconviction,isconvincedoftheTathāgata’sawakening:‘Indeed,theBlessedOneisworthy&rightlyself-awakened,consummateinclear-knowing&conduct,well-gone,anexpertwithregardtothecosmos,unexcelledtrainerofpeoplefittobetamed,teacherofdevas&humanbeings,awakened,blessed.’Thisiscalledthefacultyofconviction.

“Andwhatisthefacultyofpersistence?Thereisthecasewhereamonk,adiscipleofthenobleones,keepshispersistencearousedforabandoningunskillfulmentalqualitiesandtakingonskillfulmentalqualities.Heissteadfast,solidinhiseffort,notshirkinghisdutieswithregardtoskillfulmentalqualities.Hegeneratesdesire,endeavors,arousespersistence,upholds&exertshisintentforthesakeofthenon-arisingofevil,unskillfulqualitiesthathavenotyetarisen…forthesakeoftheabandoningofevil,unskillfulqualitiesthathavearisen…forthesakeofthearisingofskillfulqualitiesthathavenotyetarisen…(and)forthemaintenance,non-confusion,increase,plenitude,development,&culminationofskillfulqualitiesthathavearisen.Thisiscalledthefacultyofpersistence.

“Andwhatisthefacultyofmindfulness?Thereisthecasewhereamonk,adiscipleofthenobleones,ismindful,isendowedwithexcellentproficiencyinmindfulness,remembering&abletocalltomindeventhingsthatweredone&saidlongago.Heremainsfocusedonthebodyin&ofitself—ardent,alert,&mindful—subduinggreed&distresswithreferencetotheworld.Heremainsfocusedonfeelingsin&ofthemselves…themindin&ofitself…mentalqualitiesin&ofthemselves—ardent,alert,&mindful—subduinggreed&distresswithreferencetotheworld.Thisiscalledthefacultyofmindfulness.

“Andwhatisthefacultyofconcentration?Thereisthecasewhereamonk,adiscipleofthenobleones,makingithisobjecttoletgo,attainsconcentration,attainssinglenessofmind.Quitesecludedfromsensuality,secludedfromunskillfulqualities—enters&remainsinthefirstjhāna:rapture&pleasurebornofseclusion,accompaniedbydirectedthought&evaluation.Withthestillingofdirectedthoughts&evaluations,heenters&remainsinthesecondjhāna:rapture&pleasurebornof

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concentration,unificationofawarenessfreefromdirectedthought&evaluation—internalassurance.Withthefadingofrapture,heremainsequanimous,mindful,&alert,andsensespleasurewiththebody.Heenters&remainsinthethirdjhāna,ofwhichthenobleonesdeclare,‘Equanimous&mindful,hehasapleasantabiding.’Withtheabandoningofpleasure&pain—aswiththeearlierdisappearanceofelation&distress—heenters&remainsinthefourthjhāna:purityofequanimity&mindfulness,neitherpleasurenorpain.Thisiscalledthefacultyofconcentration.

“Andwhatisthefacultyofdiscernment?Thereisthecasewhereamonk,adiscipleofthenobleones,isdiscerning,endowedwithdiscernmentofarising&passingaway—noble,penetrating,leadingtotherightendingofstress.Hediscerns,asithascometobe:‘Thisisstress…Thisistheoriginationofstress…Thisisthecessationofstress…Thisisthepathofpracticeleadingtothecessationofstress.’Thisiscalledthefacultyofdiscernment.

“Thesearethefivefaculties.”—SN48:10

§2.“Nowwhereisthefacultyofconvictiontobeseen?Inthefourstream-entryfactors.”—SN48:8

§3.“Associationwithgoodpeopleisafactorforstream-entry.ListeningtothetrueDhammaisafactorforstream-entry.Appropriateattentionisafactorforstream-entry.PracticeoftheDhammainaccordancewiththeDhammaisafactorforstream-entry.”—SN55:5

§4.“Andwhicharethefourfactorsofstream-entrywithwhichhe[astream-winner]isendowed?

“ThereisthecasewherethediscipleofthenobleonesisendowedwithverifiedconfidenceintheAwakenedOne:‘Indeed,theBlessedOneisworthy&rightlyself-awakened,consummateinclear-knowing&conduct,well-gone,anexpertwithregardtothecosmos,unexcelledtrainerofpeoplefittobetamed,teacherofdevas&humanbeings,awakened,blessed.’

“HeisendowedwithverifiedconfidenceintheDhamma:‘TheDhammaiswelltaughtbytheBlessedOne,tobeseenhere&now,timeless,invitingverification,pertinent,tobeexperiencedbytheobservantforthemselves.’

“HeisendowedwithverifiedconfidenceintheSaṅgha:‘TheSaṅghaoftheBlessedOne’sdiscipleswhohavepracticedwell…whohavepracticedstraight-forwardly…whohavepracticedmethodically…whohavepracticedmasterfully—inotherwords,thefourpairs,theeightindividuals—theyaretheSaṅghaoftheBlessedOne’sdisciples:deservingofgifts,deservingofhospitality,deservingofofferings,deservingofrespect,theincomparablefieldofmeritfortheworld.’

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“Heisendowedwithvirtuesthatareappealingtothenobleones:untorn,unbroken,unspotted,unsplattered,liberating,praisedbytheobservant,ungraspedat,leadingtoconcentration.

“Thesearethefourfactorsofstream-entrywithwhichheisendowed.”—AN10:92

§5.“Nowwhat,TigerPaw(Byagghapajja),ismeantbyadmirablefriendship?Thereisthecasewherealayperson,inwhatevertownorvillagehemaydwell,spendstimewithhouseholdersorhouseholders’sons,youngorold,whoareadvancedinvirtue.Hetalkswiththem,engagesthemindiscussions.Heemulatesconsummateconvictioninthosewhoareconsummateinconviction,consummatevirtueinthosewhoareconsummateinvirtue,consummategenerosityinthosewhoareconsummateingenerosity,&consummatediscernmentinthosewhoareconsummateindiscernment.Thisiscalledadmirablefriendship.”—AN8:54

§6.“Andhowismindfulnessthegoverningprinciple?Themindfulnessthat‘Iwillmakecompleteanytrainingwithregardtogoodconductthatisnotyetcomplete,orIwillprotectwithdiscernmentanytrainingwithregardtogoodconductthatiscomplete’iswellestablishedrightwithin.Themindfulnessthat‘Iwillmakecompleteanytrainingwithregardtothebasicsoftheholylifethatisnotyetcomplete,orIwillprotectwithdiscernmentanytrainingwithregardtothebasicsoftheholylifethatiscomplete’iswellestablishedrightwithin.Themindfulnessthat‘IwillscrutinizewithdiscernmentanyDhammathatisnotyetscrutinized,orIwillprotectwithdiscernmentanyDhammathathasbeenscrutinized’iswellestablishedrightwithin.Themindfulnessthat‘IwilltouchthroughreleaseanyDhammathatisnotyettouched,orIwillprotectwithdiscernmentanyDhammathathasbeentouched’iswellestablishedrightwithin.

“Thisishowmindfulnessisthegoverningprinciple.”—AN4:245

§7.Visākha:“Nowwhatisconcentration,lady?Whatqualitiesarethethemesofconcentration?Whatqualitiesaretherequisitesofconcentration?Whatisthedevelopmentofconcentration?”

SisterDhammadinnā:“Singlenessofmind[cittass’ekaggatā]isconcentration,friendVisākha;thefourestablishingsofmindfulnessarethethemesofconcentration;thefourrightexertionsaretherequisitesofconcentration;andanycultivation,development,&pursuitofthesequalitiesisthedevelopmentofconcentration.”—MN44

§8.“Nowwhat,monks,isfive-factorednoblerightconcentration?Thereisthecasewhereamonk—quitesecludedfromsensuality,secludedfromunskillful

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qualities—entersandremainsinthefirstjhāna:rapture&pleasurebornofseclusion,accompaniedbydirectedthought&evaluation.Hepermeatesandpervades,suffusesandfillsthisverybodywiththerapture&pleasurebornofseclusion.Thereisnothingofhisentirebodyunpervadedbyrapture&pleasurebornfromseclusion.

“Justasifadexterousbathmanorbathman’sapprenticewouldpourbathpowderintoabrassbasinandkneadittogether,sprinklingitagainandagainwithwater,sothathisballofbathpowder—saturated,moisture-laden,permeatedwithinandwithout—wouldneverthelessnotdrip;evenso,themonkpermeatesandpervades,suffusesandfillsthisverybodywiththerapture&pleasurebornofseclusion.Thereisnothingofhisentirebodyunpervadedbyrapture&pleasurebornfromseclusion.Thisisthefirstdevelopmentofthefive-factorednoblerightconcentration.

“Andfurther,withthestillingofdirectedthoughts&evaluations,heentersandremainsinthesecondjhāna:rapture&pleasurebornofconcentration,unificationofawarenessfreefromdirectedthoughtandevaluation—internalassurance.Hepermeatesandpervades,suffusesandfillsthisverybodywiththerapture&pleasurebornofconcentration.Thereisnothingofhisentirebodyunpervadedbyrapture&pleasurebornofconcentration.

“Justlikealakewithspring-waterwellingupfromwithin,havingnoinflowfromeast,west,north,orsouth,andwiththeskiesperiodicallysupplyingabundantshowers,sothatthecoolfountofwaterwellingupfromwithinthelakewouldpermeateandpervade,suffuseandfillitwithcoolwaters,therebeingnopartofthelakeunpervadedbythecoolwaters;evenso,themonkpermeatesandpervades,suffusesandfillsthisverybodywiththerapture&pleasurebornofconcentration.Thereisnothingofhisentirebodyunpervadedbyrapture&pleasurebornofconcentration.Thisistheseconddevelopmentofthefive-factorednoblerightconcentration.

“Andfurther,withthefadingofrapture,heremainsequanimous,mindful,&alert,andsensespleasurewiththebody.Heentersandremainsinthethirdjhāna,andofhimthenobleonesdeclare,‘Equanimous&mindful,hehasapleasantabiding.’Hepermeatesandpervades,suffusesandfillsthisverybodywiththepleasuredivestedofrapture,sothatthereisnothingofhisentirebodyunpervadedwithpleasuredivestedofrapture.

“Justasinablue-,white-,orred-lotuspond,theremaybesomeoftheblue,white,orredlotuseswhich,bornandgrowinginthewater,stayimmersedinthewaterandflourishwithoutstandingupoutofthewater,sothattheyarepermeatedandpervaded,suffusedandfilledwithcoolwaterfromtheirrootstotheirtips,andnothingofthoseblue,white,orredlotuseswouldbeunpervadedwithcoolwater;evenso,themonkpermeatesandpervades,suffusesandfillsthisverybodywiththepleasuredivestedofrapture.Thereisnothingofhisentirebodyunpervadedwith

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pleasuredivestedofrapture.Thisisthethirddevelopmentofthefive-factorednoblerightconcentration.

“Andfurther,withtheabandoningofpleasure&pain—aswiththeearlierdisappearanceofelation&distress—heentersandremainsinthefourthjhāna:purityofequanimity&mindfulness,neitherpleasurenorpain.Hesits,permeatingthebodywithapure,brightawareness,sothatthereisnothingofhisentirebodyunpervadedbypure,brightawareness.

“Justasifamanweresittingwrappedfromheadtofootwithawhiteclothsothattherewouldbenopartofhisbodytowhichthewhiteclothdidnotextend;evenso,themonksits,permeatinghisbodywithapure,brightawareness.Thereisnothingofhisentirebodyunpervadedbypure,brightawareness.Thisisthefourthdevelopmentofthefive-factorednoblerightconcentration.

“Andfurther,themonkhashisthemeofreflectionwellinhand,wellattendedto,well-pondered,well-penetratedbymeansofdiscernment.

“Justasifonepersonweretoreflectonanother,orastandingpersonweretoreflectonasittingperson,orasittingpersonweretoreflectonapersonlyingdown;evenso,monks,themonkhashisthemeofreflectionwellinhand,wellattendedto,well-pondered,well-penetratedbymeansofdiscernment.Thisisthefifthdevelopmentofthefive-factorednoblerightconcentration.”—AN5:28

§9.“Supposethatanarcherorarcher’sapprenticeweretopracticeonastrawmanormoundofclay,sothatafterawhilehewouldbecomeabletoshootlongdistances,tofireaccurateshotsinrapidsuccession,andtopiercegreatmasses.Inthesameway,thereisthecasewhereamonk…enters&remainsinthefirstjhānarapture&pleasurebornofseclusion,accompaniedbydirectedthought&evaluation.Heregardswhateverphenomenatherethatareconnectedwithform,feeling,perception,fabrications,&consciousness,asinconstant,stressful,adisease,acancer,anarrow,painful,anaffliction,alien,adisintegration,anemptiness,not-self.Heturnshismindawayfromthosephenomena,andhavingdoneso,inclineshismindtothepropertyofdeathlessness:‘Thisispeace,thisisexquisite—thepacificationofallfabrications;therelinquishingofallacquisitions;theendingofcraving;dispassion;cessation;unbinding.’

“Stayingrightthere,hereachestheendingoftheeffluents.Or,ifnot,then—throughthisveryDhamma-passion,thisDhamma-delight,andfromthetotalendingofthefivelowerfetters[self-identificationviews,graspingathabits&practices,uncertainty,sensualpassion,andirritation]—heisduetoarisespontaneously(inthePureAbodes),theretobetotallyunbound,neveragaintoreturnfromthatworld.

“[Similarlywiththeremainingthreejhānas.Thepassagealsogivesasimilar

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accountofthefirstthreeofthefourformlessattainments,exceptthat“form”isdroppedfromthelistofaggregates.]”—AN9:36

§10.OnoneoccasionVen.SāriputtaandVen.MahāKoṭṭhitawerestayingnearVārāṇasīintheDeerParkatIsipatana.Ashewassittingtooneside,Ven.MahāKoṭṭhitasaidtoVen.Sāriputta,“‘Clearknowing,clearknowing,’itissaid,friendSāriputta.Whichclearknowing?Andtowhatextentisoneimmersedinclearknowing?”

“Thereisthecase,myfriend,whereaninstructeddiscipleofthenobleonesdiscerns,astheyhavecometobe,theorigination,thedisappearance,theallure,thedrawbacksof—andtheescapefrom—form.

“Hediscerns,astheyhavecometobe,theorigination,thedisappearance,theallure,thedrawbacksof—andtheescapefrom—feeling…perception…fabrications.

“Hediscerns,astheyhavecometobe,theorigination,thedisappearance,theallure,thedrawbacksof—andtheescapefrom—consciousness.

“This,myfriend,iscalledclearknowing,andit’stothisextentthatoneisimmersedinclearknowing.”—SN22:132

§11.“Monks,therearethesefivefaculties.Whichfive?Thefacultyofconviction,thefacultyofpersistence,thefacultyofmindfulness,thefacultyofconcentration,thefacultyofdiscernment.When—havingdiscerned,astheyhavecometobe,theorigination,thepassingaway,theallure,thedrawbacks,andtheescapefromthesefivefaculties—amonkisreleasedfromlackofclinging/sustenance,heiscalledanarahantwhoseeffluentsareended,whohasreachedfulfillment,donethetask,laiddowntheburden,attainedthetruegoal,laidtowastethefetterofbecoming,andwhoisreleasedthroughrightgnosis.”—SN48:4

§12.“Thereisthatdimension,monks,wherethereisneitherearth,norwater,norfire,norwind;neitherdimensionoftheinfinitudeofspace,nordimensionoftheinfinitudeofconsciousness,nordimensionofnothingness,nordimensionofneitherperceptionnornon-perception;neitherthisworld,northenextworld,norsun,normoon.Andthere,Isay,thereisneithercoming,norgoing,norstaying;neitherpassingawaynorarising:unestablished,unevolving,withoutsupport[mentalobject].This,justthis,istheendofstress.”—Ud8:1

§13.“Thereis,monks,anunborn—unbecome—unmade—unfabricated.Iftherewerenotthatunborn—unbecome—unmade—unfabricated,therewouldnotbethecasethatescapefromtheborn—become—made—fabricatedwouldbediscerned.Butpreciselybecausethereisanunborn—unbecome—unmade—unfabricated,

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escapefromtheborn—become—made—fabricatedisdiscerned.”—Ud8:3

§14.“Therefore,monks,thatdimensionshouldbeexperiencedwheretheeye[vision]ceasesandtheperception[mentallabel]offormfades.Thatdimensionshouldbeexperiencedwheretheearceasesandtheperceptionofsoundfades.Thatdimensionshouldbeexperiencedwherethenoseceasesandtheperceptionofaromafades.Thatdimensionshouldbeexperiencedwherethetongueceasesandtheperceptionofflavorfades.Thatdimensionshouldbeexperiencedwherethebodyceasesandtheperceptionoftactilesensationfades.Thatdimensionshouldbeexperiencedwheretheintellectceasesandtheperceptionofideafades.Thatdimensionshouldbeexperienced.”—SN35:117

§15.“Justasiftherewerearoofedhouseoraroofedhallhavingwindowsonthenorth,thesouth,ortheeast.Whenthesunrises,andarayhasenteredbywayofthewindow,wheredoesitland?”

“Onthewesternwall,lord.”“Andifthereisnowesternwall,wheredoesitland?”“Ontheground,lord.”“Andifthereisnoground,wheredoesitland?”“Onthewater,lord.”“Andifthereisnowater,wheredoesitland?”“Itdoesn’tland,lord.”“Inthesameway,wherethereisnopassionforthenutrimentofphysicalfood…

contact…intellectualintention…consciousness,wherethereisnodelight,nocraving,thenconsciousnessdoesnotlandthereorgrow.Whereconsciousnessdoesnotlandorgrow,name-&-formdoesnotalight.Wherename-&-formdoesnotalight,thereisnogrowthoffabrications.Wherethereisnogrowthoffabrications,thereisnoproductionofrenewedbecominginthefuture.Wherethereisnoproductionofrenewedbecominginthefuture,thereisnofuturebirth,aging,&death.That,Itellyou,hasnosorrow,affliction,ordespair.”—SN12:64

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GlossaryAjaan(Thai):Teacher;mentor.

Anattā:Not-self.

Anicca:Inconstant.

Añjali:Agestureofrespect,inwhichthehandsareplacedpalm-to-palminfrontofthefaceortheheart.

Arahant:A“worthyone”or“pureone”;apersonwhosemindisfreeofdefilementandthusnotdestinedforfurtherrebirth.AtitlefortheBuddhaandthehighestlevelofhisnobledisciples.

Bhava:Becoming.Asenseofidentitywithinaparticularworldofexperience.Thethreelevelsofbecomingareonthelevelofsensuality,form,andformlessness.

Brahmā:Aninhabitantofthehigherheavenlyrealmsofformorformlessness.

Brahman:Amemberofthepriestlycaste,whichclaimedtobethehighestcasteinIndia,basedonbirth.

Brahmavihāra:Amentalattitudethat,whendevelopedtoalevelwhereitcanextendwithoutlimittoallbeings,isconducivetorebirthinoneoftheBrahmāworlds.Therearefouraltogether:unlimitedgoodwill(mettā),unlimitedcompassion(karuṇā),unlimitedempatheticjoy(muditā),andunlimitedequanimity(upekkhā).

Chedi(Thai):Aspiredmonument,usuallycontainingrelicsoftheBuddhaorotherarahants.

Deva(devatā):Literally,“shiningone.”Abeingonthesubtlelevelsofsensuality,form,orformlessness,livingeitherinterrestrialorheavenlyrealms.

Dhamma:(1)Event,action;(2)aphenomenoninandofitself;(3)mentalquality;(4)doctrine,teaching;(5)nibbāna(althoughtherearepassagesdescribingnibbānaastheabandoningofalldhammas).Sanskritform:Dharma.

Dukkha:Stress;suffering.

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Jhāna:Mentalabsorption.Astateofstrongconcentrationfocusedonasinglesensationormentalnotion.

Kamma:(1)Intentionalaction;(2)theresultsofintentionalactions.Sanskritform:Karma.

Khandha:Aggregate;physicalandmentalphenomenaastheyaredirectlyexperienced;therawmaterialforasenseofself:rūpa—physicalform;vedanā—feeling-tonesofpleasure,pain,orneitherpleasurenorpain;saññā—perception,mentallabel;saṅkhāra—fabrication,thoughtconstruct;andviññāṇa—sensoryconsciousness,theactoftakingnoteofsensedataandideasastheyoccur.Sanskritform:Skandha.

Māra:Thepersonificationoftemptationandallforces,withinandwithout,thatcreateobstaclestoreleasefromsaṁsāra.

Mettā:Goodwill(seeBrahmavihāra).

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

Pāli:ThelanguageoftheoldestextantCanonoftheBuddha’steachings.

Saṁsāra:Transmigration;theprocessofwanderingthroughrepeatedstatesofbecoming,withtheirattendantdeathandrebirth.

Saṁvega:Asenseofdismayoverthemeaninglessnessandfutilityoflifeasitisordinarilylived,combinedwithastrongsenseofurgencyinlookingforawayout.

Saṅgha:1)Ontheconventional(sammati)level,thistermdenotesthecommunitiesofBuddhistmonksandnuns.2)Ontheideal(ariya)level,itdenotesthosefollowersoftheBuddha,layorordained,whohaveattainedatleaststream-entry,thefirststageofawakening.

Saṅkhāra:Fabrication(seeKhandha).

Satipaṭṭhāna:Establishingofmindfulness.

Sutta:Discourse.

Tathāgata:Literally,onewhohas“becomeauthentic(tatha-āgata)”orwhois“trulygone(tathā-gata)”:anepithetusedinancientIndiaforapersonwhohasattainedthehighestreligiousgoal.InBuddhism,itusuallydenotestheBuddha,althoughoccasionallyitalsodenotesanyofhisarahantdisciples.

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Upekkhā:Equanimity(seeBrahmavihāra).

Vinaya:Themonasticdiscipline,whoserulesandtraditionscomprisesixvolumesinprintedtext.TheBuddha’sowntermforthereligionhetaughtwas,“ThisDhamma-Vinaya.”

Vipassanā:Clear-seeinginsightintotheprocessesoffabricationinthemind,withthepurposeofdevelopingdispassionforthoseprocesses.

Wat(Thai):Monastery.

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TableofContents

Titlepage 2Quotation 3Copyright 4Preface 5Abbreviations 7Introduction 8GuidedMeditation 12

IssueswiththeBreath 19Q&A 22Conviction(1) 24DistractingThoughts 31Q&A 37Conviction(2) 40Pain 49Q&A 52Persistence 55AjaanLee’sTeachings 65Q&A 71Mindfulness:TheFirstStage 74LettingGo&HoldingOn 82Q&A 86Mindfulness:TheSecondStage 89QuestionsofAction 99Q&A 103Concentration 107Vocabulary&Maps 117

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Q&A 123Discernment 127Conclusion 137Q&A 141Readings 144Glossary 151

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