TheNobleEightfoldPath13MeditationTalks

by

ThanissaroBhikkhu(GeoffreyDeGraff)

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Introduction

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

Ihaveeditedthetalkswithaneyetomakingthemreadablewhileatthesametimetryingtopreservesomeoftheflavorofthespokenword.InafewinstancesIhaveaddedpassagesorrearrangedthetalkstomakethetreatmentofspecifictopicsmorecoherentandcomplete,butforthemostpartIhavekepttheeditingtoaminimum.Don’texpectpolishedessays.

Thepeoplelisteningtothesetalkswerefamiliarwiththemeditationinstructionsincludedin“Method2”inKeepingtheBreathinMindbyAjaanLeeDhammadharo;andmyownessay,“AGuidedMeditation.”Ifyouarenotfamiliarwiththeseinstructions,youmightwanttoreadthroughthembeforereadingthetalksinthisbook.YoumightalsowanttoreadthemeditationinstructionsinWithEach&EveryBreathforfurtherbackground.AdditionalDhammatalksareavailableatwww.dhammatalks.org.

ThanissaroBhikkhu

METTAFORESTMONASTERYJANUARY,2015

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AnOverviewofthePathJuly7,2011

ThenobleeightfoldpathformstheframeworkforalltheBuddha’steachings.Itwasthefirsttopichementionedinhisfirstsermon,andthelasttopichementionedinhislast.

Shortlyafterhisawakening,whenhefirsttaughttheFiveBrethren,hestartedbytellingthemthattheeightfoldpathwasthetruewaytoawakening,thatitavoidedthedead-endextremesofsensualindulgenceandself-torment.Thenheexplainedthefirstfactorofthepath—rightview—andattheendofhisexplanationKondañña,theeldestofthefive,reachedthefirstlevelofawakening—proofthatthisreallywasaneffectivepath.

ShortlybeforetheBuddhadied,Subhaddathewandereraskedhim:IsitonlyintheBuddha’steachingsthatthereareawakenedpeopleordootherteachingshaveawakenedpeopleaswell?AtfirsttheBuddhaputthequestionaside.Hesaid:“PutthatasideandI’llteachyoutheDhamma.”ButthenafterteachingtheDhamma,hewentontosaythatonlyinteachingswheretheeightfactorsofthenoblepatharetaughtwillyoufindawakenedpeople.AndonlyintheBuddha’steachingarealleightfactorstaught.Sowhenheputthatquestionaside,itwassimplyamatterofetiquette.Actually,hewentontoanswerthequestion,sayingthatthispathisTheWay:notsimplyaneffectivepath.Theeffectivepath.

Weliketohearthattherearelotsofdifferentways,lotsofdifferentpathstothetopofthemountain.Thatgivesustheoptionofchoosingwhatwelikewithoutthefearofmakingawrongchoice.Butifyou’veeverbeenonamountain,youknowthatnotallthetrailsleadtothetop.Someofthemwanderoffsomeplaceelse—downthemountainorofftheedgeofacliff.AndsowhentheBuddha,havingbeentothetop,comesbacktosaythatthisistheonlywayupthere,hewantsustogivehiswordssomecredence.Infact,hesaysthatoneofthesignsofactuallyattainingthefirstlevelofawakeningisthatyourealizethereisnootherpath.Thisisit.

Solookatthefactors.Thefirsttwoarerightviewandrightresolve;thesecomeundertheheadingofdiscernment.There’salsorightspeech,rightaction,andrightlivelihood;thesecomeundertheheadingofvirtue.And

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thenrighteffort,rightmindfulness,andrightconcentration;thesecomeundertheheadingofconcentration.It’simportanttorememberthateachofthesefactorsisapartofapath.It’smeanttogosomeplace.Itspurposeisstrategic.Wedon’tpracticethepathforthesakeofarrivingatrightvieworanyoftheotherfactors.Weuserightviewasafactorinthepathtotakeourselvestorelease—oritmightbebettertosaythatwearriveatrelease,becausealotof“ourselves”doesn’tgettakentorelease.It’sgoingtogetleftbehindasunnecessarybaggagealongtheway.

Rightviewstartswithconvictionintheprincipleofaction,thatyouractionsreallyareimportant,andtheydomakeadifference:thatbyactingonskillfulintentions,you’regoingtomeetwithpleasantresults;byactingonunskillfulintentions,you’regoingtomeetwithunpleasantresults.TheBuddhahastostartherewiththeprincipleofactionbecausetherewerealotofteachingsinhistimethatdeniedtheroleofaction.Somesaidthatactionswereillusory;theydidn’treallyexist.Otherssaidthatactionsmayexistbuttheydon’treallyhaveaneffectonanything.Anotherschoolofthoughtsaidthatwhateveryoudoisalreadypredeterminedsoyoureallyhavenochoice.

Ifyou’relookingforapathofpracticethatleadstotheendofsuffering,youcan’tadoptanyofthoseviews,becausetheymakethewholeideaofapathmeaningless.Thewholeideathatyoureffortscouldbringaboutanendofsufferingwouldbecomemeaningless.SotheBuddhaneverapprovedoftheteachingthatthingsweretotallypredeterminedbythepast.Ifyoureallywanttoputaneffortintoendingsuffering,you’vegottoaccepttheprinciplethatyourefforts,youractions,reallydohaveconsequences.Somepeopleliketheideaofdeterminism.Itletsthemoffthehook—aslongasthey’redoingrelativelywell.Butwhenthey’resuffering,ifyougivethemthechoice,“Wouldyoulikethechoicenottosuffer?”theywouldprobablysayYes.Atthatpointtheywouldliketohavethepowerofchoice.

Theimportantpointisthatthesimplepowerofchoiceisnotenough.You’vegottodevelopskillstogoalongwithit.That’swhatthenextlevelofrightviewisabout:seeingthingsintermsoffournobletruths—stress,itscause,itscessation,andthepathtoitscessation—anddevelopingtheskillsappropriatetoeach:Stressistobecomprehended,itscauseabandoned,itscessationrealized,andthepathtoitscessationdeveloped.Thismeansthatallthefactorsofthepathareskillsyouneedtodeveloptobringaboutthegoalyou’vesetforyourself.

First,afterrightview,comesrightresolve.Yourealizethatunskillfulactionsaregoingtocausetrouble,soyouresolvenottogettiedupin

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thoughtsofsensuality,illwill,orharmfulness,becauseyouknowthesethoughts,ifyoufosterthem,aregoingtotakeyoudownthepathtosuffering.Thenyoulookatyouractualactions.Thisiswhererightspeech,rightaction,andrightlivelihoodcomein.Towhatextentdoyourwords,yourdeeds,andyourlivelihoodactuallycauseharmtootherpeople?Towhatextentdotheycauseharmtoyourself?TheBuddhahasyouusethisreflectionasawayofdevelopinghonesty.Forhim,theprimevirtueisthevirtueoftruthfulness.Ifyoucan’tadmittoyourselfthatthethingsyousayordoarecausingharm,orthewayyougainyourlivelihoodiscausingharm,therearegoingtobehugeblindspotsinyourmind.

Sothesefactorsofthepathforcethequalityofhonestyonyou.Ifyouwanttofollowthepath,ifyouwanttoreachtheendofsuffering,youhavetolookveryhonestlyathowyou’relivingyourlife,andmakechangesincaseswhereyou’recausingtrouble.

Allthesefactorsworkingtogethermakeiteasiertomeditate.Noticethateffort,mindfulness,andconcentrationallcomeunderthelastheadingofthepath,theheadingofconcentration.TheBuddhanevertalkedaboutmindfulnessasonekindofpracticeandconcentrationassomethingelse.Recently,Iwasreadinganauthorwhosaidthatbecausemindfulnessandconcentrationaretwodifferentfactorsinthepath,theymustberadicallydifferent;otherwisetheBuddhawouldn’thavedividedthemintotwodifferentfactors.Theproblemisthattheauthormadethemsodifferentastobeantithetical:mindfulnesswasanopen,accepting,non-reactivestateofmind,whereasconcentrationwasnarrowandwillful.It’shardtoseehowthetwocouldgotogether.Infacthesaidthatthepracticeofrightmindfulnessontheonehandandrighteffortandrightconcentrationontheotherhandaretwoseparatepaths—givingyouasixfoldpathandasevenfoldpathtochoosefrom.Butthat’snothowtheBuddhataughtthem.Aswithallthefactorsofthepath,hedistinguishedbetweenthem,butalsoshowedhowtheyblendedintoeachother.Justasdiscernmentshadesintovirtue,andvirtueshadesintoconcentration,rightmindfulnessandrightconcentrationshadeintoeachother.

Tobeginwith,they’rebothpartofasingleheading:concentration.AndastheBuddhadescribedtherelationshipbetweenthem,thefourestablishingsofmindfulnessarethethemesofconcentration.Theseestablishingsarenotjustobjects;they’resetsofactivities.You’reardent,alert,andmindful,focusedonthebodyinandofitself,orfeelingsormindormentalqualitiesinandofthemselves,puttingasidegreedanddistresswithreferencetotheworld:That’sthepracticeofrightmindfulness.

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Includedwithinthatpracticeisrighteffort,thequalityofardency,inwhichyougeneratedesire,focusyourintent,andstaypersistentintryingtopreventunskillfulqualitiesfromarisingortoabandonunskillfulqualitiesthathavearisen,togiverisetoskillfulqualities,andthentomaintainskillfulqualitiesoncethey’vearisen:That’showrighteffortgetsfoldedintorightmindfulness.

Rightmindfulnessthengetsfoldedintorightconcentrationwhenthemindisabletostaywiththissetofactivitiesuntilitsettlesdown,abandoningallunskillfulmentalqualities,allthoughtsofsensuality.Sensualityheredoesn’tmeantheobjectsofyourdesire.Itmeansyourdesireorobsessionforthedesiresthemselves.That’saprobleminthemind.Wereallylikefantasizingaboutsensualpleasures,anditcansetthemindonfire.Butifyou’remindfulenoughtoabandonthatkindofobsession,themindcancalmdownandsettleintostrongstatesofconcentration,whereyoureallydostayfocusedjustonthetopicofyourobjectofmindfulness,theactivityofmindfulness.

Saythatyou’refocusedonthebreath,workingwiththebreathinvariouswaystomakeitagoodplacetostay.Youcanreallygetabsorbedinthat.Thistakesyouallthewaythroughthefourlevelsofjhana,whichconstituterightconcentration.

Thosearethefactorsofthepath,themainframeforwhatwe’redoinghere.

Sowhenyoulookatyourlifeandlookatyourmind,towhatextentisitactuallyonthepathandtowhatextentareyouallowingittowanderoffintothebrush?Whatqualitiesneedtobedeveloped?Whatqualitiesneedtobeabandoned?ThisispartofwhattheBuddhacallsthecustomsofthenobleones—whicharethevaluesofthenobleones:thatyoulearnhowtodelightinabandoningwhateveryouhavetoabandon,andtodelightindevelopingwhateverneedstobedeveloped.Thepathinvolvesafairamountofabandoning.Rightresolveinvolvesabandoningunskillfulthoughts.Rightspeech,rightaction,rightlivelihood,andrighteffortallinvolveabandoningunskillfulactivities,unskillfulmindstates.Rightmindfulnessinvolvesabandoninggreedanddistresswithreferencetotheworld.Thethingsyouneedtodeveloptendtoberightviewandrightconcentration,alongwithwhateverskillfulqualitiesyoucanmanage,particularlytheonesthathelpyoutoseewhereyou’recausingstressandsuffering,andhelptostopcausingthem.

Alltoooftenwe’rethinkingaboutotherthings.Wehaveotherissues.Andthatrightthereisignorance.Ignoranceisn’tjustamatterofnot

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knowingthings.Youknowthings,butyou’relookingattheminthewrongway,withthewrongpriorities.Andbecauseyourprioritiesarewrong,theymakeyoudothewrongthings.

You’vegottodeveloptheBuddha’ssenseofpriorities.Thebigprobleminlifeisthatyou’recausingsufferingeventhoughyoudon’twantto.Alltoooften,you’recausingsufferinginareasthatyouwouldratherdeny.That’swhythequalityofhonestyandtruthfulnessissoimportant:sothatyoucanlooksquarelyatyouractualactionsandtheiractualresults.Thatwayyoulearntobesensitivetowhateverstressyou’recreating.

Thisisonethereasonswhyweneedtogetthemindintoconcentration:sothatoursensitivityastowhatcountsasstressgetsheightened.Thingsyouusedtoacceptasnormal,youbegintorealize:“Thisreallyisaburdenonthemind.”Sensingthatburden,sensingthatit’snotnecessary:That’showyoubegintogainsomefreedom.

TheBuddhaoncesaidthatofthefactorsofthepath,rightconcentrationisthemainone,andtheothersareitsaccessories.Rightconcentrationistheonewehavetoworkatthemost,togetthemindtostaywithitsoneobject,tolearnnotonlythetechniquesofhowtodothis,butalsothesenseofvaluestoremindyouofwhythisreallyisimportant.Withoutthisskill,youmisseverythingelse.Youcanknowaboutalltheotherfactorsofthepath,youcanreadallaboutrightview,butyoucanmissthewholepoint.IwasreadingabookrecentlybyaprofessorofBuddhistStudies.Anditwasamazing:HerewassomeonewhohaddevotedhiscareertostudyingthePaliCanon,andyetthewholebookwasverywrongheaded.Hecouldquoteallthepassagesbuthejusttotallymissedthepoint.

Soit’snotjustamatterofknowingaboutthefactors.Youhavetogivethempriorityandmasterthemasskills.TheBuddhatalksaboutdifferentlevelsofdiscernment.Tobeginwith,there’sthediscernmentthatcomesfromlisteningorreading,andthediscernmentthatcomesfromthinkingthingsthrough.Andalthoughit’simportanttomasterthoselevelsofdiscernment,thereallyimportantlevelisthediscernmentthatcomesfromactuallydevelopingskillfulqualitiesinthemind.That’swhenyougethands-onpractice.

Andasyouworkonthefactorsofthepath,theydotheirworkonyourmind.Themindbecomesmoresensitive,morealerttowhatit’sdoing,moreopentothepossibilitythatthesufferingyou’reexperiencinginlifeisnotsomethingyoucanblameonotherpeople,oronconditionsbeyondyourcontrol.Theessentialsufferingthat’sweighingdownthemindissomethingthatyou’vebeencreatingthroughyourownactions,andyoucanlearnhow

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tostop.That’swhatabandoningmeans.Yourealizethatthere’ssomethingyou’vebeendoingoverandoveragainandyoudon’thavetodoit.Soyoustop.

Thewaytogetyourselftostopistoseethattheseactionsreallyaren’tworthdoing.Whateverpleasureyougetoutofthemisnothingcomparedtothepainthatyou’recausing.Youhavetoseethatfactinaction,asit’shappening,ifyouwanttobeabletodropthatparticularhabit.Andoftenthehabitswehavetodroparetheoneswereally,really,reallylike.Onlybygettingthemindalotmoresensitivewillyoubeabletoseethroughthatliking,toseethroughtheblindnessandtheignorancethatunderliesit,sothatyou’rewillingtoletgo.

Thisiswhywe’resittingherewithoureyesclosed,focusedonthebreath.We’renotoffreadingthroughthetextsandtryingtolearnallwecanaboutwhatthetextshavetosay.We’reherelookingatourownbreathtoseewhatouractionshavetosay—whenviewedfromthepointofviewofamindthat’scentered,still,clear,stablehereinthepresentmoment.That’sthepointfromwhichwecandevelopamorerefinedsenseofwherethere’ssufferingandwhatactionit’scomingfrom,sothatoncewereallyseeswhereitcomesfrom,wecanletgo.Wecanstop.

Thisishowyoudevelopasenseofdisenchantmentanddispassionfortheactionsthatyouusedtofeelenchantedandimpassionedabout.Yourenchantmentandpassionkeptyoudoingthosethings,sowhenyouhavenomorepassionforthem,theystop.Andtheirresultsstopinthepresentmomentaswell.Thethingsthatusedtoweighdownthemindallgoaway.AstheBuddhasaid,atthatpointtheydon’tevenleaveatrace.Theymayhavebeenweighingdownyourmindforwhoknowshowlong,butwhenthey’regone,they’regone.Theydon’tleaveanyscars.Theydon’tleaveanymarks.It’ssimplythatyou’vebeendoingthistoyourselfoverandoverandoveragain.Andyousuddenlyrealizeyoucanstop—andyouwouldprefertostop.That’sit.Themindisfreed.That’sthefreedomtheBuddhaisaiminghisteachingsat.Everythingelseisameansinthatdirection.

Sotrytomakesurethatyouusetheteachingsfortheirintendedpurpose.ThatwayyougetthemostoutofthemandyoufulfilltheBuddha’sintentionsinteachingthemtobeginwith.There’sthatpassagetowardtheendofhislifewherethedevaswereworshipinghimwithflowers,incense,andsong,andtheBuddhaexplainedtothemonksthatthisisnotthewaytoreallypayrespecttotheBuddha.YoupayrespecttotheBuddhabypracticingtheDhammainlinewiththeDhamma,whichmeansthatyoulearnhowtolookatsights,sounds,smells,tastes,tactilesensations,and

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ideaswiththepurposeofgivingrisetodisenchantment.Youlookfortheirinconstancy.Youlookforthestressthat’sinvolvedintryingtofindhappinessinthem.Andyoulearntoseethemasnotself.That,hesaid,ishowyoupaytruerespecttotheBuddha.

Whatdoesthathavetodowiththeeightfoldpath?Whatdoesthathavetodowiththefournobletruths?Thewaythatyounormallytakethematerialthatcomesfromyoursensesandturnitintosuffering:That’stheproblem.Youusetheeightfoldpathtolearnhowtolookintothoseprocesses,toseehowyoufashiontherawmaterialfromthesensesintosuffering,andtolearnhowtoundothosehabits.Becausewe’vebeenclingingtothesehabits,wehavetolearnhowtoseewhatwe’reactuallydoingsothatwecandevelopdispassionforthosehabits.Thefactorsofthepathareessentialforstrengtheningthefactorofrightconcentration,sothatthemindissteadyenoughandstillenoughandsensitiveenoughsoitcanseewhat’shappening.

Soputalotofworkintotheconcentration.Manypeopleask,“HowmuchconcentrationcanIgetawaywith?HowlittledoIhavetoputintoit?”Andtheansweris,putasmuchintoitasyoucan,becauserightconcentrationiswhatputsthemindinapositionwhereitcanreallysee.Fromthatpositionyoucancontinuetodeveloptheotherfactorsofthepathsothattheyallcometogether.That’showyougainthereleasethattheBuddhaintendedforyou.

Afterall,thisiswhytheBuddhaputsomucheffortformanyeonsintohisquestforawakening,notsothatdevaswouldserenadehimwiththesongsandstrewflowersandincensefromthesky.Hewantedtofindtheskillthatputanendtosuffering.Hewantedtobeabletoshareitwithothersinsuchawaythattheywouldactuallyfeelinspiredtoputittouseandgainthesameresults.Thatwaswhatinspiredhimthroughallthoseeons.

Sotrytousethatthoughttoinspireyourselfaswell.

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RightViewNovember20,2007

Thediscoursewechantedjustnow—“SettingtheWheelofDhammainMotion”—startswiththewholenobleeightfoldpathandthengoesintorightview.Andthat’sallitdiscussesindetail:rightview,goingthroughthefournobletruths.Simplylisteningtothistalkonrightview,oneoftheFiveBrethrenhadhisfirsttasteofthedeathless—or,astheysayinthetext,heexperienced“thearisingoftheDhammaEye.”

Sorightviewisimportant.Asoneanalysisofthepathsays,threequalitiescirclearoundeveryfactorofthepath.Oneisrightview.Thesecondisrighteffort.Thethirdisrightmindfulness.Sotrytomakesurethatthesethreequalitiesarecirclingaroundyourpracticerightnow.

Therearebasicallyfourtruthscoveredbyrightview.Firstisthetruthofsufferingorstress;dukkhaisthePaliterm.Sometimeswe’retoldthatthefirsttruthisthat“lifeissuffering”or“everythingissuffering,”butthat’snotthecase.TheBuddhabasicallysaidthat“thereissuffering.”It’soneoffourthingsyou’regoingtoencounterinlifethatyoushouldpayattentionto.Youcouldarguewiththeideathatlifeissuffering,butyoucan’targuewiththeideathatthereissuffering.Youseeitallaroundyou.Youseeitinsideyouaswell.TheBuddha’ssimplyaskingyoutotakeitseriously.

Totakesufferingseriouslymeansthatyoushouldlearnhowtocomprehendit.Todothat,youhavetoputyourselfinapositionwhereyoucanwatchit,toseehowitcomes,howitgoes,whatcomesandgoesalongwithit.Thecomingandgoingalongwithit:That’sessentiallywhatthewordsamudaya—usuallytranslatedas“cause”or“origination”—means.Youwanttoseethateverytimethere’srealsufferinginthemind,it’saccompaniedbycraving—anyoneofthreekindsofcravingtobespecific:cravingforsensuality,cravingforbecoming,cravingfornon-becoming.

Cravingforsensualityiseasyenoughtoexplain:thedesiretohavesensualdesires.That’soneofthemostinterestingpartsoftheanalysis:thatsensualattachmentisnotsomuchto‘thingsoutthere’;we’remoreattachedtoourplansforthingsoutthere,ourschemingforthingsoutthere,forpleasantsights,sounds,smells,tastes,tactilesensations.Wespendalot

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moretimeplanningandworkingtowardthesethingsthanwedoinactuallytastingthem.

Oftenthetasteisveryfleeting.Thinkofthefoodweeat.Exactlyhowlongdoesitreallytastegoodinyourmouth?Lookatthatlittleburstoftaste,andthenthinkofhowmuchworkgoesintobuyingthefood,preparingthefood,cleaningupafterthemeal.Ofcoursewedoitformorethanjustthetaste;wedoittokeepthebodygoing.But,there’sanawfullotofenergyexpendedintheidea,“Let’smakethistastereallygood”—andthenit’sgone.

We’reactuallymoreattachedtoourplansforthesethings,ourdesiresforthesethings,thanwearetothethingsthemselves.It’seasyenoughtoreplaceadesireforonesensualpleasurewithadesireforanothersensualpleasure.It’shardtodropourdesireforsensualdesireentirely.That’soneofthecausesofsuffering.

Anothercauseiscravingforbecoming.Youwanttobecomesomething,totakeonaparticularidentity,withinaparticularworldofexperience.Wechooseourworlds,youknow:thecontextinwhichweseeourselves,thecontextinwhichwemoveandexertaninfluence.Thesetwothingsareentwined:boththeworldinwhichwehaveaselfandthesenseofselfthatfunctionswithinthatworld.Sometimestheworldisonthesensuallevel.Sometimesit’sonthelevelofform,aswhenwe’remeditatingandfullyinhabitingtheformofthebody.Sometimesit’sontheformlesslevel—anyabstraction,anyformlessexperience,anythingwithoutaform,aswhenweexperiencespaceinourmeditation,orasenseofformless“knowing.”Andagain,wetendtogofromoneofthesetypesofbecomingtoanother,toanother,toanother.Thisiswhatthewanderingonisallabout.Wegofromonebhava,onestateofbecoming,toanother.Thesearethelocationsthatthemindfocuseson.Andwesufferfromthisbecausenoneoftheselocationscanlast;noneofthesepositionscanlast.Whateverwelatchontoasaself,itjustkeepsmeltingaway.Theworldaroundusjustkeepsmeltingaway.

Thenthere’scravingfornon-becoming,thedesiretodestroywhateveryou’vegot,whateveryouidentifyyourselfwith.Oryouwanttodestroytheworldaroundyou.It’sunpleasant.Outrageous.Youdon’tlikeit.Youwanttogetridofit,whichcaneitherbeanexternaldestructiveurgeoraninternaldestructiveurge.Paradoxically,thistypeofcravingleadstobecomingaswell.Whyisthat?BecauseintakingontheidentityoftheDestroyer,you’reassuminganotheridentity.Intakingdelightintheideaofdestruction,you’rewateringasenseofidentity;you’rewateringasenseof

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becoming.TheBuddha’simageisofaseedplantedintheground.Theseedisyour

consciousness.Thegroundisyourkamma,pastandpresent,asit’smanifestingrightnow.Thenthere’sthedelightindoingsomethingwiththesethings,eithercreatingsomethingoutofthemordestroyingthem.Allofthatcountsasacauseofsuffering.Itmaysoundprettyabstract,butasyougettoknowthemind,youbegintosensethemovementasit’sgoinginoneofthesedirectionsoranother:towardbecomingornon-becoming.Inonesensewe’reinadoublebind;thedesiretogetridofbecomingitselfisawayofcreatingbecoming—butthisiswheretheBuddha’sgeniusasastrategistcomesin.

He’ssaysthatyougobeyondbecomingnotbydestroyingbecomingbutbylearninghowtocreatenewformsofbecomingthataremoreskillful,particularlythe“becoming”ofconcentration,gettingthemindtosettledownandbeinonespot.Aslongasyou’regoingtohavealocation,developasolidsteadylocationwithintheformofthebody,becauseit’sablamelesswayofgivingrisetohappiness.Then,whenyoucanseethingsclearlyfromthislocation,youcansimplylettheprocessesofbecominggo.

Sometimesyouhearaboutthedangersofbeingstuckonconcentration.Butifyoulookthroughthetexts,theBuddhatalksaboutthemonlyinveryrarecases.Hementionsthedangersofdelightinginthestateofequanimityorofnotwantingtogobeyondaparticularstateofconcentration,buttheseareprettyharmless,prettyminorcomparedtothedangersofstayingstuckinsensuality.

TheBuddhagavelong,longdiscoursesaboutallthesufferingandconflictthatcomefromsensualcraving.Youhavetoworkhardtogainwhatyoucraveandsometimesyoureffortsarefruitless.Or,evenwhentheydobearfruitinwhatyouwant,thosethingsdon’treallystaywithyou.AstheBuddhasays,sometimesfireburnsthem,waterwashesthemaway,thievesorkingswillmakeoffwiththem—Ilikethat:pairingthieveswithkings—orhatefulheirsmakeoffwiththem.It’sbecauseofsensualcravingthatthereareconflictswithinthefamily,conflictsamongnations.Thisiswhywegotowar.Idon’tthinkthatanyonehasevergonetowaroverattachmenttojhana,attachmenttoconcentration.Butwekill,steal,haveillicitsex,lietooneanother,indulgeinintoxicants,allbecauseofsensualcraving,sensualattachment—noneofwhichhappensbecauseofourattachmenttojhana.Theonlydangerofbeingstuckonjhanaisthataslongasyou’restuck,youdon’tgainawakening.

Sojhanaisarelativelyblamelessformofhappiness.Itgivesus

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nourishmentonthepathandatthesametimeisaverytransparentformofbecoming.Wewatchourselvesdoingitbecausewehavetodoitsocarefully.Thisiswherethemindfulnesscomesin.That’soneoftheelementsintheCanon’sdefinitionofmindfulness:beingverymeticulous.Themoremeticulousyouare,thebetteryourememberthings.Youneedtobeverymeticulousinkeepingsomethinginmindinordertomaintainyourconcentration.Thisisoneofthefunctionsofrightmindfulness.Onceyou’veenteredintoaskillfulmentalstate,mindfulnessenablesyoutokeeprememberingtostaythere.Ifyou’remeticulousindoingthis,youbegintoseemoreclearlyexactlywhat’sinvolvedingettingthemindtosettledown.Thisiswhyjhanaisatransparentformofbecoming:Asyouwatchit,youbegintounderstandwhatbecomingisallabout.Youcanbegintoidentifywhichpartofthepracticeisbasedonoldkamma,whichpartisbasedonnewkamma,whichpartisbasedonyourpresentconsciousnessandalltheotherthingsthatgoalongwithit,andwhichpartofitiswateredbythesenseofdelight.

Sothetrickhereisthatonceyou’velearnedhowtodothis,theBuddhasays,youlearnhowtoseethingssimplyastheyhavecometobe.Inotherwords,youjustlookatwhatpastkammaisbeingoffereduptoyourightnow.Ourinstinctivereactionistomakesomethingoutofit,todosomethingwithit.Buttowatchitsimplyasitcomesintobeingwithouttryingtocreatesomethingoutofit,withouttryingtodestroyit,withouteventakingdelightintheequanimityofwatchingit:That’shard.

It’sprettyeasytogetintoastateofequanimityjustwatchingthesethings,butittakesalotofinsighttorealizethatequanimityitselfisakindofdoing.It’sawayofcreatingsomethingoutofyourexperience,somethingyoucandelightin.Sothisgoesdeeperthanjustplainequanimity.TheBuddhasaysyouhavetolearnhownottomakeanythingoutofanything;evenoutofthejhana,evenoutofyourstrongconcentration.Whenyoucandothat,youcanbreakthroughtothedeathless.

Soinsteadofjustoperatingonthedesiretogetridofthings,wefirstdevelopadifferentkindofdesire:thedesiretolearnhowtocreatesomethingreallyskillfuloutofthem—whichincludeslearningtodevelopskillfuldesiresbeforeyouultimatelyletthemgo.ThisisabasicpatternintheBuddha’spath.Thefourthnobletruthistoabandonunskillfulstatesandtogiverisetoskillfulstatesinthemindsoyoucanunderstandwhat’sinvolvedingivingrisetoastate.Thenyougetmoresensitivetoexactlywhichpartinthepresentmomentisthegivenandwhichpart’sbeingadded.Ingeneral,we’reveryignorantofwhatwe’readdingtothings.Yet

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evenournormalexperienceofspaceandtimeissomethingthathasalreadybeenaddedto.

Theaggregatesofform,feeling,perception,fabrication,andconsciousnesscomeinapotentialformandthen—basedonwhichthingswe’reinterestedin,whichthingswewanttocreate,whichthingswewanttodestroy—weactuallycreateourexperienceofthepresentoutofthesedifferentpotentials.Soweneedtodoalotofdiggingdownintoourexperienceofthepresentmomenttoseewhat’sjustthepotentialwithoutanythingaddedatall,notevenequanimity.Thisrequiresthatwegetthemindreallystill,reallyalert,andreallyinterestedinwhatit’sdoing.

Thisishowrightviewhoversaroundthemeditation.Righteffortandrightmindfulnesshoveralongwithit.Youtrytogiverisetowhat’sskillfulnomatterwhatthesituation:That’stherighteffort.Rightmindfulnessmeansbeingmindfultogiverisetowhat’sskillful,toabandonwhat’sunskillfuland—onceyou’veenteredintowhat’sskillful—beingmindfultostaywithit.It’sallveryproactive,butit’sproactiveinatransparentway.

Thisiswhy,whenyoubegintodelveintorightview,yourealizethatitcoversthewholepath.It’snotjustamatterofunderstandingsomethinginanabstractway.It’slearninghowtoseethingsinanewlightandthenactingonwhatyou’veseeninanappropriateway.It’snotjustatheory;it’saguidetoaction.

Andwhilewe’resittingheregettingthemindtosettledownandbestill,AjaanLee’simageisthatit’slikeraisingachickenthatlayseggs.Theeggsstandforbecoming.Youeatsomeoftheeggstokeepyourselfnourishedandyoutaketheothereggsaparttoseewhateggsaremadeof,whattheirpartsare.Oryouwatchhowtheydevelop.Theanalogybreaksdownthere,butultimatelyyougettothepointwhereyoudon’tneedtheeggsanymore,eitherforthenourishmentorforthepurposeofyourinvestigation.

That’swhenyouputthepathaside.Evenrightviewgetsputaside.That’swhenyouexperiencethenobletruthofcessation:totalfreedomfromcraving,andasaresult,totalfreedomfromsufferingandstress.Butinthemeantime,youwanttomakesurethatrightviewisalwaysthere,hoveringaroundyourmeditationtokeepitoncourseandtomakesurethatwhatyou’redoingistransparenttoyou.That’showtheprocessofbecominginconcentrationleadstosomethingthatgoesbeyondbecoming,wherethere’snosufferingatall.

Andthat,astheBuddhasaid,istheendoftheproblem.

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RightResolveNovember22,2007

Themoreskillfulyouareinyoursearchforhappiness,thelighteryoutreadonthisEarth—becauseyourealizethathappiness,tobetrueandlasting,hastobeharmless,somethingthatdoesn’ttakeanythingawayfromanyoneelse.Whichmeansthatithastocomefromwithin.

Sothat’swhatwe’redoingaswemeditate:We’relookingforaharmlesshappiness.Thisisaveryimportantwayofbeingkindtoothers.Sometimesmeditationisdenouncedasaselfishactivitybecauseyouseemtobejustlookingafteryourself.Butpeoplewhoknowhowtolookafterthemselvesarelessofaburdenonotherpeople.That’swhytheseskillsareanexpressionofkindness.

There’sapassagewheretheBuddhasaysthatrightresolve,whichisoneofthefactorsofthepath,findsitshighestexpressionindoingrightconcentration.Inotherwords,youhavetoreflectonthefactthatyourquestforhappinessisgoingtohavetodependonyourownactions,andyoudon’twanttoharmanybodyelseinthecourseofthequest.Becauseyouractionscomefromyourresolves,youhavetoreflectonwhichresolvesmightbeharmful.Someoftheminvolvewantingtocommitoutrightviolencetootherpeople,orhavingillwillforotherpeople.Someofthetheminvolvebeingattachedtosensualdesires—because,astheBuddhaoncesaid,evenifitrainedgoldcoins,wewouldn’thaveenoughforoursensualdesires.Ifthat’swherewe’relookingforhappiness,there’snoendtoit.Andhowmanyshowersofgoldcoinshaveyouseen?Andhowmanyshowerswouldweneedtosatisfyeveryperson,everyanimalonearth?Withnosenseofsatisfaction,we’reboundtogetintoconflictwithoneanotheroverwhatfewgoldcoinsthereare.There’snowaythatatruehappinesscanbefoundthatway.

Soyoutrytolearnhowtoweanyourselfawayfromsensualdesires.Andthebestwaytodothatistofindasenseofpleasurewithin.ThisiswhytheBuddhataughtrightconcentration.It’snotjustthatyoufocusonyourmind,butyoufocusinawaythatgivesrisetoasenseofease,asenseofrapture.Inthiswayyousatisfyyourimmediateneedforpleasureatthe

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sametimethatyou’redevelopingclarityinthemind.Whenourpleasuredependsonharmingotherbeings,wetendtohavebigblindspotsaroundtheharmwe’redoing.Wecanthinkofallsortsofwaystojustifytheharmwecausetootherbeingsortootherpeopleinthecourseofourquestforpleasure.Indoingso,webuiltuphugeareasofdenialandignoranceinourmind.Butwhenyourpleasuredependsonthingsthatarecausingnoharmatall,youcanbecleareraboutwherethereisharmintheworld,wherethereisconflict,becauseyourhappinessdoesn’tdependonthatharmorconflict.

Sowhatyou’vegothereisahappinessthat’sblamelessandalsoveryclear:theidealhappinesstoformpartofthepath.Sofocusonthebreathinawaythatfeelscomfortable.Focusingonthebreathiscalleddirectedthought.Learninghowtomakeitcomfortableiscalledevaluation.Thesearethetwofactorsthathelpbuildconcentration.Thethirdfactorissingleness:thatyoureallyfocusonthebreathandtrytostaywiththebreathandnothingelse.

Thesearethethreethingsyoufocusondeveloping.Noticehowthebreathfeelsinthedifferentpartsofthebody.Herewe’re

nottalkingjustabouttheaircominginandoutofthelungs,butalsoaboutthewholeenergyflow,thesubtlemovementofthebody,asthebreathcomesin,thebreathgoesout.Trytonotice:Doyoutenseupasyourbreathein?Doyouholdontotensionasyoubreatheout?Canyoubreatheininawaythatdoesn’tbuilduptension?Canyoubreatheoutinawaythat’snotholdingontotension?

Firstyouwanttostartoutatonespotinthebodywhereit’seasytogetasenseofthebreathcomingin,thebreathgoingout,orthemovementofthebodyasyoubreathein,asyoubreatheout.Learnhowtorelatetothatspotsothatyoustaywithitbutarenotclinchinguparoundit,sothatthere’sasenseofopennessandfullnessrightthereinthatspot—fullnessinthesensethatthebloodisallowedtoflownaturallywithoutbeingsqueezedanddiverted.Thisisaskill.Formostofus,whenweconcentrateonsomepartofthebody,wetenseitupinordertomaintainasensationwecanstickwith.Buthereyouwanttomaintainasenseofopennessandstickwiththat.

Learnhowtostickwiththatsense,sothatyoucankeepthatsenseofopennessandfullnessallthewaythroughthein-breath,allthewaythroughtheout.Whenyoucanmaintainthat,movetootherpartsofthebody.Youcandothissystematically.Youmightstart,say,atthenavel,orthebaseofthethroat,orthebackoftheneck.Ifyoustartatthenavel,goupthefrontofthebody,thendowntheback,outthelegs.Thenfromthebackoftheneck,downtheshoulders,andoutthearms.Orifyoustartattheback

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oftheneck,youcangodownthebackfirst,outthelegs,downtheshouldersandoutthearms,andthendownthefrontofthetorso,takingthebodysectionbysection,toseeifthere’sanysectionwhereyoutendtoholdontotensionwiththeout-breathorthein-breath,andtrainingyourselftobreatheinsuchawaythatthere’snoholdingon,sothatthingsareallowedtoflowsmoothly.Thebreathflowssmoothly,thebloodflowssmoothly,andthere’sasenseofeaseallthewaythroughthebreathingprocess.

Somepeopleatthispointbegintogetasenseoffloating,buttrynottodriftout.Youcanfloatandbebuoyant,butstayinplace.There’sasenseoflightnessandbuoyancy,sokeepthatsenseoflightness,butstaywhereyouare.You’velearnedtobreatheinsuchawaythatthewholebodyfeelsateasethroughoutthein-breathandout-breath.Trytomaintainthatsenseofawarenessofthewholebody,andletthepleasureradiateoutthroughthebody.Justlearnhowtomaintainthat,tostickwithit.Ifyoufindyourselflosingfocuswhenyouopenupyourrangeofawarenesstothewholebody,gobacktosurveyingthebodyspotbyspot,sectionbysection,andthentrysettlingdownwiththewholebodyagain.Youmayfindyourselfgoingbackandforthlikethisforawhileuntilyoufeelcomfortableandstablestayingwiththewholebody.Eventhoughthere’sasenseofeaseandlightness,there’salsoasoliditytoyourfocus.Inotherwords,it’ssteady.Itdoesn’tgetmovedaroundeasily.

Atthispoint,youwanttomaintainasenseofbeingfocusedprimarilyononespotinthebody,butawareofthewholebody.It’slikelookingatapainting.Youreyesmayfocusononespotinthepainting,butyoucanseethewholepainting,eventhoughyou’refocusedononespot.

Andhereyouhaveit:rightresolve,theintentiontostickwiththemeditation.You’renotharminganyone;youfeelnoillwillforanyone.Youdon’tneedtothinkaboutsensualpleasures.Thisistheembodimentofrightresolve.Andthissenseofeaseandhappinessformsthepath.It’syournourishmentonthepath.Inthetexts,theytalkaboutthedifferentaspectsofthepathbeinglikedifferentaspectsofafortress.Mindfulnessislikethegatekeeper;wisdomislikethesmoothwallsthatnobodycanclimbuptocausedanger.Andrightconcentrationislikethefoodyouhavestoredawaytokeepyourselfnourished.Thisway,asyoudevelopskillinyourpursuitofhappiness,youfindthatyouneedfewerthingsoutside.There’slessneedtocompetewithothersoverthingsoutside.Yourhungersandaddictionslosealotoftheirforceandtheirsharpness,becauseyou’vegotagoodalternativesourceofpleasurerighthere.

ThisishowwetreadlightlyontheEarth.We’refindingourhappiness

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insideandasenseofbuoyancyandeaseinside,sowehavelessandlessneedforpleasuresoutside.Sotakethetimeandenergyneededtodevelopthisskill,becauseitwillserveyouwellthroughoutlife.

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RightSpeechNovember26,2007

You’veprobablynoticedthat,asyousitheremeditating—thinkingaboutthebreath,evaluatingthebreath—you’retalkingtoyourself.You’reremindingyourself,“Nowstayhere,”commentingonhowthebreathis,andtryingtothinkupwaysthatthebreathcouldbebetter,wheretofocus,whatyoufindinteresting,whatyoufinduseful.Thisinnerconversationisactuallyanimportantpartofthemeditation.It’scalledverbalfabrication:thewaythemindchatterstoitself.Whatyou’retryingtodoasyoumeditateistolearnhowtomakethischattering,whichisoftenaproblem,actuallypartofthepath,anelementofyourconcentrationthathelpsthemindtosettledownwithasenseofinterest,asenseofcomfort,asenseofwellbeing.

Thenasthewellbeinggetsmoreandmorefirmlyestablishedandthemindgetsmorecentered,youcandropalotofthechatter,becauseit’sserveditspurpose.It’sservedarealpurpose.That’swhenthemindcanreallygrowstill.

Oneofthewaysyoulearnhowtobeskillfulinyourinternalchatteristobeskillfulinyourexternalchatter.Thisiswhyrightspeechisafactorofthepath.Thewaywetalktoourselveshasalottodowiththewaywe’veheardotherpeopletalk,andthewaywe’vebeentalkingtoothers.

Soifmostoftherecordingsinthemindareofunskillfulspeech,you’regoingtofindyourselfengaginginunskillfulspeechinyourmeditationaswell.Peopleareexposedtoalotofnegativity.Youmayfindyourselfdealinginthatnegativityasyoumeditate,soyou’vegottolearnnewhabits.Andyoudon’tlearnnewhabitssimplybystoppingandnottalkingatall.Youlearnnewhabitsbyactuallyengagingwithotherpeoplewithrightspeech.

Soit’sgoodtothinkabouthowtheBuddhadefinesrightspeech.Therearefourtypesofspeechthatyouwanttoavoid:lying,harshspeech,divisivespeech,andidlechatter.Eachoftheseisdefinedbytheintentionbehindit.Lyingisspeakingwiththeintentiontomisrepresentthetruth.Harshspeechiswhatyousaywiththeintentionofhurtingsomeone’sfeelings.Divisivespeechisdonewiththeintentionofbreakinguporpreventingfriendships.Andidlechatterisbasicallyspeechwithoutanyrealclearintentionatall,

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justchatteringawayforthesakeofhavingsomethingtosay.Youwanttolearnhowtoavoidtheseformsofspeech,andalsolearnsomeofthenuancesofrightspeech,becauseinsomecases,it’snotveryclear-cut.

Nowwhatcountsaslyingisclear-cut.Youdon’twanttomisrepresentanytruthtoanybody,ever.That’swhyit’soneoftheprecepts,i.e.,aruleyoulaydownforyourselfandthentrytoholdtoinallsituations.Thereofcoursewillbetestsofyouringenuityandyourdiscernmentindoingthis,becausetherewillbetimeswhenpeopleaskquestionsandyouknowthatansweringthosequestionsisgoingtogiverisetoproblems.TheBuddhahimselfsaidthathewouldnottellthetruthinareaswhereitwouldgiverisetogreed,anger,anddelusion.Thatdoesn’tmeanhewouldlie,simplythathewouldavoidthosetopics.

Soyou’vegottofigureoutskillfulwaysofavoidingissueswithoutlettingtheotherpersonknowyou’reavoidingthem.Supposesomeonecomesupandsays,“Haveyouseenmyhusbandwithanotherwoman?”Andyouhave,butyoudon’twanttogetinvolved.You’vegottofigureoutawaytochangethetopic.Turnthequestiononthewomanandsay,“Why?Doyoususpectanythingofyourhusband?”Andgethertotalk.Thatwayyoucanavoidansweringthequestion.That’saspecialcase,butstillevenwithspecialcases,youcan’tmisrepresentthetruth,whichiswhythatprincipleisaprecept.

Oneofthereasonstheotherformsofwrongspeecharenotexpressedaspreceptsisbecausethey’renotasabsoluteasthecaseoflying.

Therearetimes,forinstance,whenharshspeechisnecessary.TheBuddhagivesananalogy:It’slikehavingachild,ayoungbabywhostilldoesn’tknowwhattoeatandwhatnottoeat,andshe’sputasharppieceofglassinhermouth.You’vegottodoeverythingyoucantogettheglassout,evenifitmeansdrawingblood,becauseifthebabyswallowstheglass,thedamagewillbeevenworse.IntheBuddha’scase,hesaidharshthingsaboutDevadatta,tohisface:one,inhopesthatDevadattamightcometohissenses,andtwo,towarnalltheothermonksaroundthatDevadattahadreallygoneoffcourse.

Someoneoncecalledhimonthis,askinghim,“WouldtheBuddhaeversayanythingharshtoanyone?”Thiswasmeantasatrickquestion,theideabeingthatiftheBuddhasaidNo,thenthey’dsay,“WhataboutwhatyousaidtoDevadatta?Thatwasharsh.IthurtDevadatta’sfeelings.”AndiftheBuddhasaidYes,hewouldsayharshthingstootherpeople,thentheresponsewouldbe,“Well,what’sthedifferencebetweenyouandotherordinarypeople?”SotheBuddha’senemiesputthequestiontotheBuddha,

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butherepliedthatthequestiondidn’tdeserveacategoricalanswer;itdeservedananalyticalanswerinstead.Therearetimeswhen,indecidingwhattosay,hewouldask,first,isittrue?Ifitwasn’ttrue,hewouldn’tsayit.Second,isitbeneficial?Andifit’soneofthoserarecaseswhensayingsomethingharshwouldbebeneficial,thenthenextquestionis,isthistherighttimeandplaceforthat?OnlyifhecouldsayYestoallthreequestionswouldhesaythosethings.

Thisprincipleappliestoharshspeech,anditalsoappliestodivisivespeech,becausetherearetimeswhenyouseeoneofyourfriendssuddenlydevelopingafriendshipwithsomeoneyouknowisabusive,youknowiscorrupt,youknowisgoingtoharmyourfriend,andyou’vegottofindtherightwaytoprotectyourfriend.Soagainyoumayendupsayingsomethingthatmaysounddivisive,butit’swithcompassionateintent.

Asforidlechatter,therearetimeswhensimplesocial-greaseconversationisnecessary,togetaparticularsituationlubricated—asatwork,whenyouwanteveryonetoworksmoothlytogether.Butyou’vegottobeveryclearthatthisisyourmotivation,whichmeansthatit’snolongerpurelyidlechatter.You’vegottobeclearaboutthepointatwhichitstartstobecometotallypointless,purposeless,wherethegreaseismuckinguptheworks.Youhavetodevelopasenseofhowmuchyoushouldsaytomakepeoplefeelatease,andthenwhentostop.Thisrequiresrealdiscernment,whichiswhythere’snopreceptwiththisparticulartypeofwrongspeech.Itrequiresyoutobesensitivetotheneedsofthesituation.

Onceyouunderstandthenuancesofrightspeech,youcanstartapplyingthesameprinciplesinyourmind.One,youneverlieyourself.Now,youmayfindyourself,asyou’remeditating,lyingtoyourselfinsubtleways.You’vegottocatchthat,throwthelightofyourawarenessonit,highlightittoyourself.Saytoyourself,“Look,thisissimplynottrue.”Themindtendstoputupallsortsofwallsofdenial.Thisisoneofthereasonswhypeoplefindithardtoseetheirintentions:becausethey’reusedtolyingtothemselvesabouttheirintentions.Veryfewpeoplewouldliketoadmitthatthey’reoperatingoncorruptintentions.Oreveniftheyknowthatwhatthey’redoingisnotquiteright,theytrytojustifyitinonewayoranother.Andasameditatoryoucan’tengageinthatsortofjustificationatall,becausethat’spreciselytheignorancethat’sgoingtokeepyousuffering.

Asforharshspeech,youdon’twanttoyellatyourselfinawaythatgetsyoudiscouragedonthepath,butthereareothertimesyouhavetocomedownhardonyourself.Youseeyourselfgivingintounskillfulhabitsagainandagainandagain,andtherecomesatimewhenyou’vegottosay,“Hey,

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look,thisisfoolish;thisisstupid.”Usewhateverlanguageyoufindiseffectivetogetthemessageacross.

Thesamewithdivisivespeech:Ifyou’rebecomingfriendswithyourdefilements,you’vegottopointouttheirbadqualities.Remindyourselfofwhatgreedhasdoneforyoutopast;whatlusthasdoneforyouinthepast;anger,delusion:alltheunskillfulmentalqualities.Youwanttodivideyourselffromthem.

Andasforidlechatter,youtrytoturnitintopurposefulchatter.Inotherwords,youhavetoencourageyourself,saynicethingsaboutyourself,remindyourselfofallthegoodthingsyou’vedoneinthepast.Thisturnsfromidlechattertowhatisactuallyapurposefulkindofmeditation.Silanussati,rememberingallthetimeswhenyou’veavoideddoingharmfulthings;caganussati,rememberingallthetimeswhenyouweregenerous,notonlywiththingsbutalsowithyourgoodwill,yourcompassion,yourforgiveness.Inotherwords,therearetimeswhenyou’vegottolearnhowtoputyourselfinagoodmood.Otherwisethemeditationgetsdry.Itfreezesup,likeanenginethathasrunoutofoil.

Whatthismeansisthatyouapplythesamethreequestionstoyourthoughtsthatyoudotoyourspeech.One,isittrue?Ifit’snottrue,don’tthinkit.Two,isitbeneficial?Ifnot,don’tthinkit.Andifitisbeneficial,thenthree,isthisrighttimeforthiskindofthinking?Isthisthetimetocomedownhardonthemind,oristhisthetimetoencourageandconsolethemind?Isthisthetimetopryitawayfromitsfriendshipwithgreed,anger,anddelusion?What’sthemosteffectivewayofdoingthat?Becausesometimes,ifyoudoitinanineffectiveway,themindgetsmoredefensive.ThereisaruleAjaanFuangoncegave,whichisthatifsomebodyhasgottenreallydeludedintheirmeditation,andyou’renotthatperson’steacher,youdon’ttalktothemaboutit.Don’ttrytocriticizethemorpointoutthefallaciesintheirmeditation,becausethatwouldjustmakethemevenmoredefensive.Alotofconceitcanbuilduparoundthis.

Sotherearethoseareasyoujustleavealone.Butwithyourself,youshouldbealotmorefrankaboutwhereyourfriendshipwithyourvariousideasandattachmentsreallyisleadingyou.Butlearnhowtodoitinawaythatshowsthatyou’reoperatingwiththemind’sbestinterestatheart.

Sothere’saskilltorightspeech,bothinsideandout.Therearenuances.Whenyoulearnthenuances,thentheverbalfabricationofyourdirectedthoughtandevaluationreallydoesbecomepartoftheconcentration.Astheysayinthesuttaonmindfulnessofbreathing,therearetimeswhenyouneedtogladdenthemind.Therearetimeswhenyouneedtoreleasethe

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mindfromitsattachments.Learnhowtobreatheinsuchwaythathelpsyoudothat.Andlearnhowtotalktothemindinsuchwaythathelpsyoudothat,too—tothepointwhereyou’vesaidwhatneedstobesaid,andthenyoucanfallsilent.

Inthiswayinternalrightspeechandexternalrightspeechallbecomepartofthepath.

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RightActionNovember28,2007

TodayIwastalkingtosomeonewhosaidinpassingthatsittingandmeditatingwhenyourmindisamessallovertheplaceisawasteoftime.Andofcoursethat’snottrue.Attheveryleast,meditatingwhenthemindismessygivesyouanopportunitytolookatwhatamessymindislike.Maybewithenoughtime,you’llgettiredofit,andwanttodosomethingaboutit.

I’veoftenfoundthatonewayofjumpstartingyourpracticeistomakeupyourmindthatyou’regoingtositforacertainamountoftimeeverydayandreallystickwithit.Youmayfindinthebeginningthatyourmeditationismiserable,andyoudon’tlikeit.Butifyoustickwiththatsetamountoftimeeveryday,therecomesapointwhereyouhavetosay,“Look,aslongasI’msittinghere,Imightaswelldothisright.”Sometimesyouhavetocornerthemindthatwaybeforeitwillbegintoshapeup.

Anotherconsideration,ofcourse,isthatwhileyou’resittingherewithyoureyesclosed,you’renotcausinganyoneanyharm.You’renotengaginginwrongspeech,you’renotengaginginwrongactionorwronglivelihood,andthat’snotasmallthing.Soattheveryleast,evenwhenyou’remindisamessinthemeditation,you’rekeepingyourselffromcausingharm.

Theteachingsonrightactionareveryrarelymentionedinthetalkshere,becauseaswe’resittingherenobody’skillinganybody,nobody’sstealing,nobody’sengaginginillicitsex,unlessyou’redoingthatinyourmind.Butit’simportanteverynowandthentothinkaboutwhyrightactionispartofthepath.

Tobeginwith,itgrowsoutofrightviewandrightresolve.Yourealizethatyouractionsareimportant,inthought,word,anddeed.Youdon’twanttodoanythingthat’sgoingtobeharmfuleithertoyourselfortootherpeople.ThethreetypesofwrongactionarethreeofthethingsthattheBuddhasingledoutasalwaysharmful.Andunlikerightspeech,allthreeformsofwrongactionfindaplaceinthefiveprecepts.Inotherwords,they’reabasicpracticeforeverybody.Youdon’tkillanybody,anyanimalthat’sbigenoughforyoutosee.Youdon’tstealanything.Youdon’tengageinillicitsex.Period.

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Thesearevowsthatyoutakeforyourself.They’re“right”inthesensethatthey’reskillful.Ifyoudon’tcauseharmtoyourself,ifyoudon’tcauseharmtootherpeople,thentheybenefit,youbenefit,andthatmakesitaloteasiertomeditate.Itcutsoffalotofunskillfulthinkingwhenyourealize,“Ijustcan’tdothat.Ican’tengageinthatkindofaction,sowhyeventhinkaboutit?”

Thathelpsputupawall.Nowoftenwethinkofawallasarestriction,butherethewallisaprotection.Itprotectsyoufromrationalizing.Otherwise,therearelotsofeasywayswherethemindcouldjustifyactionsofthissort.

Oneofthereasonsthepreceptsaresoshortandclear-cutisthatthey’reespeciallyimportanttorememberwhenyoustartfindingreasonsforbreakingthem—whenyourlifeisendangered,whenthelifeofyourlovedonesisindanger—andyouhavetoremindyourself,“Nokilling.”Becauseit’sshort,it’seasytoremember.Nowyoudowhatyoucantostopthedanger,shortofkilling.Butnokilling.Andsoondowntheline.

Theseformsofwrongactionarealsorelatedtothehindrances.AstheBuddhapointedout,whenahindranceisparticularlystrong—aswhenthere’sthedesiretogetengagedinsensualpassion,oryou’refeelingthoughtsofillwill,restlessness,andanxiety—youdon’trecognizethefactthatthosethoughtsareunskillful.That’soneofthemainproblemswiththehindrances:Theyblindyou;theygetyoutoseethingsintheirway.Buthavingthepreceptsremindsyouthatthesemindstatesreallyareunskillfulnomatterwhat,nomatterwhere.Sothatfactstopsyoushort.It’saredflag:No,thiskindofbehaviorisoutofthequestion.

Atthesametimeyoucan,aswithrightspeech,thinkofrightactionasasetofguidelinesforyourmeditation.Ononelevel,asIsaid,itreferstothehindrances.Youthink,“Okay,nokilling.”Thatrelatesdirectlytothehindranceofillwill.Nostealing.Noillicitsex.Those,dependingonyourmotivationforstealing,couldrelatetoillwillortosensualdesire.Youmaystealsimplybecauseyoureallywantit,buttherearetimeswhenyoumightstealbecauseyou’reangryatsomebody,youwanttodeprivethemofsomething:That’sstealingthroughillwill.Thesamewithillicitsex:Thatcanbemotivatedeitherbysensualdesireorbyillwill.

Thisfocusesyouonthetwobighindrances,toremindyouthatyoudon’twanttogothere,becauseifyou’regoingtogetthemindinagoodsolidstateofconcentration,then,asthetextssay,youhavetobesecludedfromsensualpassion,besecludedfromunskillfulmentalqualities.Sensualdesireandillwillarethetwothebigunskillfulqualities.They’reformsof

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wrongresolve.Andevenfurther,AjaanLeetakestheteachingsonrightspeechand

rightactionandmakesthemmoresymbolicofotherthingsthatgooninthemindwhenyou’remeditatingaswell.Killingforinstance:Youdon’twanttokillyourgoodness.Wheredoesyourgoodnesscomefrom?Itcomesfrombeingheedful.AstheBuddhasaid,whenyou’reheedless,it’sasifyou’redead.You’rekillingyourself;you’rekillingthegoodnessofthemind.Ifyousay,“Well,there’snothingmuchIhavetodo;everythingisperfectlyfineasitis;Idon’thavetoworkatputtinganyeffortinthepath”:Thatkillsyourightthere,killsthepractice.Soyouwanttomakesureyoudon’tkillyourpractice.Youdon’tkillyourgoodness.You’vegottobeheedfulatalltimes.Thismeanshavingastrongsensethatwhatyou’redoingrightnowisimportant,andyoudon’tknowhowmuchtimeyou’regoingtohavetodoskillfulthings,soyou’vegottodevelopasmanyskillfulhabitsasyoucan—whichmeansyouhavetodothemrightnow.

TheBuddhaoncetalkedabouthavingthemonksdevelopmindfulnessofdeathasausefulformofmeditation.Thedifferentmonkstalkedabouthowtheydevelopedit.Onesaid,“Ithinkeveryday,‘MayIliveatleastonemoredaysoIcanpracticeintheBuddha’steachings;I’llbeabletogetalotoutofit.’”Anothermonksaid,“Ithinkeveryhalfday,‘MayIliveanotherhalf-day,’”andsoondowntheline,untilitcametotwomonks.Onesaid,“Ithink,‘MayIlivetobreatheinandoutoncemore.’”Anothermonksaid,“’WhileI’meating,mayIlivetheamountoftimeittakestoeatamouthfuloffood,sointhatamountoftime,I’lltrytodoasmuchskillfulpracticeasIcan,andI’llgetgoodresultsthatway.”AndtheBuddhasaid,“Onlytheselasttwomonksreallycountasbeingheedful.”Sohereyouare,meditating.You’vegotthechanceatleastwiththisbreath,asitcomesandgoesout,todevelopsomethingskillful.Andthenyoudothesamewiththenextbreath,andthenext.That’showyouavoidkillingyourmeditation,killingyourgoodness.

Asforstealing,asAjaanLeesaysthat,onthelevelofconcentrationpractice,itmeansstealingtheaffairsofotherpeople,thinkingabouthowthisorthatpersonisnogood.Hesays,“Youneverreallyaskedtheirpermissiontothinkabouttheirbadhabits,soit’slikestealingtheirstuff.”Andwhatkindofstuffyouarestealing?You’restealingtheirgarbage.Ifyou’regoingtostealthingsfromotherpeople,atleaststealtheirvaluables.Thinkabouttheirgoodpointsinawaythatgivesyousomeenergytoemulatethosegoodpointsyourself.RemembertheanalogytheBuddhagives,ofapersontravelingacrossthedesert,tired,tremblingwithheat,

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thirstingforwater,andfindinglittlebitofwaterinacow’sfootprint.Herealizes:“HereIam,tired,thirsty,andtrembling.Ineedthatwater.ButifItrytoscoopitupwithmyhand,I’llgetthewaterallmuddy.”Sohegetsdownonallfoursandverycarefullyslurpsupthewaterstraightfromthecowprint.

Yourneedforthegoodnessofotherpeopleisthatextreme.Ifallyoucanseeisotherpeople’sbadpoints,you’regoingtoloseyourenthusiasmfortreatingthemskillfully.You’llsay,“Well,everybodyelseischeating,Imightaswellcheataswell.”That’saverycommonattitudethatyouseethroughoutsociety.Againthatkillsyourgoodness.

Soyoudon’twanttostealotherpeople’sbadtraits.Thinkoftheirgoodtraits.Thinkaboutthegreatajaans,andthinkaboutUpasikaKee:peoplewhogavetheirlivestothepracticeandhavedonesomuchfortheworldasaresult.Youcandothat,too.There’snothingaboutthemthat’ssuper-human.Whileyou’rethinkingabouttheirgoodhabits,maybeyoucanthinkabouthowtheymighthavesolvedtheproblemsyou’refacingrightnow.Thatgivesyouenergy.SoasAjaanLeesays,aslongasyou’regoingtostealsomething,stealtheirvaluables.Don’tstealtheirgarbage.

Butultimatelyyouwanttogettothepointwhereyou’remoreofaself-starter.Youcanstopstealingbecauseyoucanmaximizeyourowninnerresources.Andwhatareyourinnerresources?You’vegotthefourpropertiesofthebodyhere.You’vegotthebreath.Youcandevelopthat.You’vegotgoodmentalstates.Developthose.Developyourownresources.You’llfindthatyou’vegotalltheinnerwealthyouneed,soyoudon’tneedtostealanythingfromanybodyelse,goodorbad.

Asforthepreceptagainstillicitsensuality,thisrelatestosensualdesires.Youdon’twanttogetanywherenearthemwhileyou’resittingheremeditating.Remindyourselfthateverysensualpassion,everysensualdesire,comeswithaprice.TheBuddhahasalonglistofanalogiesforthedrawbacksofsensuality.Hesays,it’slikeadoggnawingatabonethathasnomeat:allthateffortfornonourishmentatall.It’slikeapersoncarryingatorchagainstthewind:Theflameofthetorchisgoingtoburnyouifyoudon’tthrowdownthetorch.It’slikeusingandflauntingborrowedgoods:Thesensualpleasuresyougetfromotherpeople,theycantakeawayatanytime.Anotheranalogyisthatsensualityislikeamanupinatree,gatheringfruits,andsomeoneelsecomesalongandsays,“IwantthefruitsbutIcan’tclimbthetree,butI’vegotmyax,soIcancutdownthetree.”Ifthefirstmandoesn’tquicklygetoutofthetree,he’sgoingtogethurtprettybadly.Inotherwords,someoneelsemaycomealongandveryeasilytakethe

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sourcesofyoursensualpleasuresinawaythatcandamageyou.Soyou’reputtingyourselfinadangerouspositionwhenyouindulgeinsensuality.

Sometimesyouhearofthedangersofjhana,thatyou’regoingtogetstuckinjhana,andit’sgoingtosowonderfulandenthrallingthatyou’llnevergainawakening.YoucanfindafewpassagesintheCanonthatmakethatpoint,butthey’revery,veryfew.Thedangerofgettingstuckinconcentrationisverysmallcomparedtothedangersthatcomefrombeingstuckonsensuality.AstheBuddhasaid,thisiswhywehavewars,thisiswhywehavequarrels,thisiswhypeopleworkthemselvestodeath.Thisiswhytheystealandcheat,intheirdesireforsensuality.Idon’tknowanybodywho’sbrokenthefivepreceptsfrombeingattachedtothepleasureofjhana.

Sojhanaisasafeplace;sensualityisadangerousplacetobe.Alwayskeepthatinmind.Inthisway,youtaketheprinciplesofrightactionandbringtheminsidesothatyouhaveyourowninnerwealthtobuildon.There’snoneedtostealanythingfromanyoneelse,noneedtoexposeyourselftothedangersoftryingtofindyourhappinessoutside.Andbybeingheedfulthisway,youkeepyourgoodnessalive.That’sthemostimportantpossessionyoucanhave.

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RightLivelihoodDecember21,2007

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

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

Thefirstjhanaislikewaterandgrass.Whenyouworkuptothefourthjhana,you’vegothoney,butter,andghee.Thesearewaysofnourishingthemindandprovidingforitsrightlivelihood.Evenifyou’renotgaininganyhigherlevelsofinsight,atleastyou’refindingpleasureinablamelessplace.Thisqualifiesasrightlivelihoodinthepath.Thegreaterthepleasure,thegreaterthesenseofwell-beingandstabilityyoucandevelopfromwithin,

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thenthelighteryourkammicfootprintontherestoftheworld,andthelessharmyou’recausingasyousearchforyourlivelihood,bothphysicalandmental.

Soasyou’repracticingconcentration,you’redevelopingseveralfactorsofthepathatonce.There’srightresolve,theresolvetorenouncesensuality,tofindapleasurethat’snotinvolvedwithsensualpassion;rightmindfulness,whichisthethemeofrightconcentration;andrightlivelihood,lookingafteryourneedsinaskillfulway.

Rightlivelihoodisthepoorstepsisteroftheeightfoldpath.It’sthefactorthattheBuddhahardlydefinesatall.Hesimplysaysthediscipleofthenobleonesavoidswronglivelihoodandmakeshisorherlivingthroughrightlivelihood—whichdoesn’ttellyoumuch.

Partofthismayhavebeensimplyaquestionofetiquette.There’sonlyonepassageintheCanonwheretheBuddhaclearlycomesoutwithageneralstatementcondemningcertaintradesaswronglivelihood.Helistsfive—tradinginpoison,tradinginweapons,tradinginintoxicants,tradinginmeat,andtradinginhumanbeings—sayingthatthediscipleofthenobleonesavoidsengaginginthoseformsoftrade.Youdon’tsetyourselfupwithashoptosellalcohol,poison,weapons,meat,orslaves.Butotherwise,theBuddhaisverycircumspectwhentalkingaboutotherpeople’soccupations.

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

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

Similarlywiththesoldier:Thesoldiersays,“Iwastaughtthatifyoudieinbattle,you’regoingtogototheheavenofheroes.WhatdoesMasterGotamahavetosayaboutthat?”Again,theBuddhatwicerefusestoanswer.

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Whenpushedforthethirdtime,hefinallysays,“Whenyou’reinthemidstofbattle,givingrisetothedesireforthekillingofotherbeings—‘Maytheseotherbeingssuffer,maytheybeharmed,maytheybekilled’—thatmindstate,ifyoudiethen,willtakeyoutothehellofheroeswhodieinbattle.”Liketheactor,thesoldierbreaksintotearsandtheBuddhasays,“See?That’swhyIdidn’twanttoansweryourquestion.”Andthesoldier,liketheactor,says,“No,I’mnotcryingbecauseofwhatyousaid.I’mjustcryingbecauseI’vebeendeceivedforsolongbymyteachers.”

TheBuddha’setiquettehereisinteresting.Hedidn’tsetoutonacrusadeagainstactorsorprofessionalsoldiersoradvertisingpeopleorbankersorwhatever.Onlyifhewaspushedwouldhecondemnaparticularoccupation.Otherwise,hewouldaskyoutoreflectforyourselfonyourmeansoflivelihood.Isitharmingotherbeings?Doesitinvolvelying?Doesitinvolveunskillfulmentalstates?Ifitdoes,thenmaybeyoushouldlookforanotheroccupation—which,ofcourse,maytaketime.ThismayhavebeenoneofthereasonswhytheBuddhaobservedhisetiquette,becausealotofpeoplearestuckintheiroccupation.It’sgoingtotakeawhileforthemtodisentanglethemselvesiftheyrealizethattheirmeansoflivelihoodisunskillful.

Butthere’sanothersidetorightlivelihood,andthat’slookingatyourattitudetowardwhatyouconsume.Thisisoneofthereasonswhywehavethatchanteveryevening,lookingbackonouruseoftherequisitesduringtheday.Whydidyouusetherequisites?Actuallythatchantisforwhenyoudidn’treflectwhileyouwereusingtherequisites.Ideally,youshouldreflectwhileyou’reeating:Whyareyoueatingnow?Whenyouputonyourclothes:Whyareyouputtingtheseclotheson?Whenyoufixupyourhouseoryourhut:Whyareyoufixingitupinthisway?Whenyoutakemedicine:Whyareyoutakingthisparticularmedicinenow?What’syourmotivation?

Thechantremindsyouoftheidealmotivation:Wearclothingtoprotectyourselffromtheelements,tocoverupthepartsofbodythatcauseshame.Takefoodnottoputonbulk,notforthefunortheflavorofit.Afterall,thosewhoprovidedthefoodthatyou’reeating—thefarmerswhoworked,theanimalswhogaveuptheirlives—didn’tprovideitinfun.Youtakethefoodsimplysothatyoucancontinuepracticing,sothatyoucaneliminatehungerpainsandyetatthesametimenotoverstuffyourselfuntilthere’sthediscomfortthatcomesfromeatingtoomuch.You’renoteatingjustfortheflavorofthefood;you’reeatingforthenourishmentofthebody,sothatyoucanpracticeinease.Youruseofsheltershouldsimplybetoprotectyourselffromtheelementsandtoprovideaplacewhereyoucanbequiet,

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findsomeprivacy,soyoucanpractice.Andasformedicine,youuseittoeliminatepainandtomaintainfreedomfromdisease.That’sall.

Whenyouthinkaboutthesethings,itforcesyoutolookattheripplesyousendoutwhenyouchoosewhattoeat,whattowear,wheretolive:Whatisyourimpactontheworld?Thefactthatyou’realiveandbreathingmeansthatyouhavealotofneeds,andtheneedscanbemetonlybyrelyingonothers.Howcanyourelyonthemsothatyou’renotharmingthemorcausingthemunnecessarypain?

Thisreflectiontiesinwithoneoftheimportantprinciplesofwhatarecalledthecustomsofthenobleones,whichiscontentmentwithyourmaterialpossessions.Whenyouthinkintheseways,youfindthatyou’rebuyingless,usingless,becauseyou’relookingelsewhereforyourhappiness.I.e.,you’relookinginside.Thisiswheretheconcentrationcomesin.Thisiswhyconcentrationisanimportantelementofrightlivelihood.Itprovidesyouthehoney,thebutter,thegrain,andtheotherfoodsyouneedforthemind’struehappinessdeepdowninside.Atthesametime,thishappinessprovidesyouwithagoodfoundationfortheinsightsthataregoingtocomeasyoustartlookingatthevariouswaysinwhichyoukeepontakingbirth.Because,again,thefactyou’retakingbirthkeepsplacingaburdenonotherbeings,aburdenontheworld.

Theinsightsyou’regoingtoneedtostopthatprocesscanbeprettyharsh.AstheBuddhasaid,whenyoutakefood,thinkaboutthestoryofthecouplewhoweregoingacrossthedesertwithababy,theironlychild.Theygotmorethanhalfwayacrossthedesertandrantotallyoutoffood.Theyrealizedthatiftheydidn’teatanything,allthreeofthemwoulddie.Sotheydecidedtokilltheirchildandmakejerkyoutofhim:babyjerky.Thatwayatleasttwoofthemwouldsurviveandthentheycouldstartafamilyagainwhentheygottotheothersideofthedesert.

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

That’saharshcontemplation—oneofmanyharshcontemplationsintheBuddha’steachings.Theonlywaythemindcanstanduptothatkindofcontemplationisifyou’vegotthestrongsenseofwellbeingthatcomesfromnourishingthemindwithrightconcentration.Otherwise,theinsightsthat

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cancomefrommeditation,ifyoudon’thaveagoodsolidfoundationlikethis,canbedisorienting,destabilizing.

Soasthefoundationforyourpractice,youwanttokeepworkingontheseskills.Appreciatethesimplequalityofgettingthemindstill,findingasenseofeasesimplythroughthewayyoubreathe;gainingasenseofwellbeing,rapture,equanimitywhenyouneedthem.Inthisway,younourishthemindwithgood,harmlessfood.That’srightlivelihoodinthehighestsense.Itputsyouinapositionwhere,whileyou’restillalivethistimearound,youweighlightlyontheworldaroundyou.Andyou’redevelopingtheskillsoyoudon’thavetocomebackandweightheworlddownagain.ThisiswhytheBuddha’steachingsarenotselfish.They’renotsomethingyougetthroughsoyoucanthengetonwithyourlife.They’reawayoflivingsothatyoucauseminimalharmtoothersandultimatelycanfindthehappinessthatfreesyoufromcomingbackandcausingharmagainandagain.They’reanactofkindnessbothforyouandforthewholeworldaroundyou.

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RightEffortJune11,2008

TheThaiidiomformeditationismakinganeffort:thamkhwaamphian.Andtheimportantthing,ofcourse,istomaketheeffortright.Bruteforceisnotgoingtotakenibbanabystorm.AsAjaanFuangoncesaid,ifyoucouldgettonibbanasimplythrougheffort,weallwouldhavebeentherebynow.Youhavetomaketheeffort,righteffort.Thisinvolvesanelementofwisdomanddiscernment.

Thereareseveralwaysofapplyingdiscernmenttorighteffort.Onethatwe’reprobablymostfamiliarwithisthesimplequestionoftheamount.There’sthatfamousstoryaboutVenerableSona,whowasverydelicatelybroughtup—sodelicatelybroughtup,theysay,thatheevenhadhaironthesolesofhisfeet.Whenhebecamemonkandwasdoingwalkingmeditationformanyhours,hisfeetstartedtobleed.Andhegotdiscouraged:“HereI’veputinsomucheffort,”hesaid,“andstillIhaven’tgainedawakening.MaybeIshoulddisrobe,gobacktobeingalayperson,andmakemerit.”TheBuddhahappenedtoreadhismind,sohelevitatedandappearedrightinfrontofSona,andaskedhim,“Backwhenyouwerealaypersonandwereplayingthelute,ifyoutunedthestringstootightly,whatwasitlike?”Well,itdidn’tsoundgood.“Howaboutiftheyweretooloose?”Thatdidn’tsoundgoodeither.“Howaboutifyoutunedthemjustright?”Thatwaswhenthemusicsoundedright.

ThentheBuddhasaid,“It’sthesamewithyourmeditation.Youtuneyourefforttotheamountthatyou’reabletodo.”Whenyoutunealute,youfirsttuneonestringandthentunealltheotherstringstothefirst.Inthesameway,youtuneyoureffort,thenyoutunetherestofyourfaculties—yourconviction,mindfulness,concentration,anddiscernment—totheamountofeffortyou’reabletoputin.Andthemeditationwillgowell.

Sointhiscase,thediscernmentinvolvesseeinghowmuchenergyyou’reactuallyabletoputin,whenyou’repushingyourselftoohard,whenyou’renotpushingyourselfhardenough.Andhowdoyouknow?Well,youtrytopushyourselfinawaythatseemstoohard,andseewhathappensovertime—becausewedohaveatendencytobelazy.Weallwanttobelongto

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thegroupofeasypracticeandfastresults.Butthepeoplewitheasypracticeandfastresultshaveprettymuchallgonetonibbanaalready.We’retheonesleftover.Soyoupushyourselfuntilyoufindthatyou’repushingtoohard.Youcantellfromyourownexperience:Themindgetsfrazzled;youhavetroublefocusing.Sothenyouletupabit.Youdon’tgobacktotheotherextremeandsaythateffortisbad.Yousimplyfine-tuneyoureffort.

Buttheamountofeffortalsodependsontheparticularproblemfacingyou.There’sanotherpassagewheretheBuddhasaysthatsomedefilementswillgoawaysimplybywatchingthem.Youdon’thavetoanalyzethem.Youdon’thavetoputinmucheffort.Simplybynoticingthat“Thisisadefilement,”andrealizingyoudon’twanttogothere,it’llgoaway.Otherdefilements,though,requirewhattheBuddhacallsexertingafabrication.“Fabrication”herehasmanyaspects:verbal,mental,andphysical.Physicalfabricationisthebreath.Inotherwords,whenyouseegreedorangerordelusionarisinginthemind,askyourself,“Howisthebreathgoingrightnow?”Seeifyoucanchangethemindstatebychangingthewayyoubreathe.

That,ofcourse,willinvolveverbalfabrications:directedthoughtandevaluation.Insteadofchatteringontoyourselfabouthowmuchyouwantsomething,howmuchyou’reangryaboutsomething,youstartchatteringtoyourselfaboutthebreath.Askyourself,“Howisthebreathrightnow?Howdoesitfeel?Whatwouldfeelbetter?”Onceyou’vegotsomethingthatfeelsgood,howaboutspreadingitaround?Andhowdoyouspreadcomfortablebreatharoundthebody?Thisisalsoanelementofrighteffort.Ifyoupushtoohard,youdestroythecomfortyoustartedoutwith.Ifyoudon’taskquestions,ifyoudon’ttakeaninterest,itjustdoesn’thappen.Soagain,you’vegottofindtherightamountofeffortfordealingwiththebreath.

Andthenfinallythere’smentalfabrication,whichcoversfeelingandperception.Inthiscase,onceyou’vegotausefulfeelingofcomfortorpleasurefromthebreath,youputittouse.Youdon’tjustsitthereenjoyingit.Youseewhatusecanbemadeoutofit,againbyspreadingthebreatharound,lettingitpermeatethewholebody,givingthemindsomethingtodo.Becauseit’sveryeasy,whenthemindgetsintoapleasantplace,forittostartdriftingoff,goingintodelusionconcentrationwhereeverythingisverypleasantbutnotveryclear.You’restill,butwhenyoucomeoutofityoucan’tquitefigureoutwhereyouwere.Wereyouwiththebreath?Well,no.Wereyouasleep?No.Awake?Notreally.Soinordertoavoidthatstate,you’vegottogivethemindworktodowiththefeelingofcomfort.Thisis

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oneofthemoreradicalpartsoftheBuddha’steaching.Comfortisnotanendinandofitself.It’ssomethingyoucanuseasatool.

Andthenuseyourperceptions,thelabelsyouhaveforthings,tofigureouthowtogetthemostoutofthecomfortyou’vegotandalsohowtoanalyzethedefilementthatwascausingsomuchtrouble.Youcanuseyourperceptionsinlotsofways.Ifyoufindthatyou’reangryatsomebody,remembertheBuddha’sfamousimageofapersonwhoistiredandthirstyandhot,crossingadesert,needingwater,andfindingalittlepuddleinacowfootprint—andbeingwillingtogetdowninhishandsandkneesandslurpitup,becauseheneedsthewatersomuch.Inthesameway,whenyou’reangrywithsomebody,youhavetorealizethatyouyourselfaretired,thirsty,hot,andtrembling.Inotherwords,thegoodnessofyourheartisnotyetstrong.Itneedsnourishment.Andfocusingonthebadpointsofthepeopleisnotgoingtonourishthegoodnessofyourheart.It’sgoingtomakeyouevenhotterandthirstier.Youneedtofocusontheotherperson’sgoodpoints,evenifitmeansgettingdownonyourhandsandkneesandslurpingthemupoutofacowfootprint.Holdthatperceptioninmind.That’sonewayofusingperceptiontoputyourselfintherightmindstatefordealingwithwhateverthedefilementmaybe.

That’scalledexertingafabrication.Soagainyou’vegottouseyourdiscernmenttoseewhentheissueinthemindwillgoawaysimplybywatchingitandwhenyou’vegottomakeaneffortwiththethreekindsoffabrication.

Discernmentplaysotherrolesinrighteffortaswell.Intheclassicformula,theBuddhasaysthatyou“generatedesire,arouseyourpersistence,andupholdyourintent”forfourtasks.Butevenbeforeyoutakeonthefourtasksofrighteffort,noticetheattitudeyou’vegottobringtothem.You’vegottogeneratedesire.You’vegottowanttodoit.Andyourwantinghastobewiseanddiscerning.It’seasytopointoutpeoplewhohaveaverystrongdesireforawakening,andthedesireactuallygetsinthewayofawakening,ortheirdesiresareturningneurotic.They’retryingtoobliteratethemselves.That’swheretheideathatthestream-entererswipeouttheirpersonalitycomesfrom.Therearepeoplewhohatetheirpersonalities,sotheywanttogetridofthemandthinkthathereistheBuddha’sapprovaloftheirattitude.That’saneuroticdesire,whichiseasytosatirize,easytomakefunof.Andit’sreallyunhealthyinthepractice.Butsatirizingatit,makingfunofalldesire,isnothelpfuleither.You’vegottorealizethatthereissuchathingashealthydesire.Desireforawakeningisalotbetterthanthedesiresmostpeopleacton,butagainyou’vegottolearnhowtodoitskillfully,with

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wisdom.Inotherwords,yourealizethatawakeningcomesfromcauses,soyou

focusyourdesireonthecausesinawaythathelpsgiverisetothem.Ifthepracticerequiresmoremindfulness,youworkonbeingmindful.Youwanttoarousetheskillfuldesiretobemindful.Todevelopconcentration,arouseaskillfuldesiretobeconcentrated.Theterm“skillful”hereisimportant.Lookatthemeditationasaskill,notassomethingyou’rejustgoingtopushyourselfthroughwithblindeffort.

Butnoticewhatskillsarerequiredtogetthemindtostaystill.Onceit’sstillandyougetupfromthemeditation,howcanyoumaintainthatstillness?It’slikebalancingabowlofoilonyourhead.Youhavetobeverycarefulnottoloseyourbalance,nottogetdistracted.Howdoyoudothat?Makeitagame,takeitasachallenge,andtrytofigureoutwhatyoucandotomeetthatchallenge.Thiswaythedesirebecomesahealthydesire.Ittakesthismassivetaskofreachingawakeningandbreaksitdownintomanageablebits.Youworkatallthevariousskillsyouneedasameditator,tryingtofigureouthowtogetthemindtosettledownwhenit’sangry,howtogetittosettledownwhenit’slazy,howtogiveitenergywhenit’sdepressed,howtomakeitmorestablewhenit’sgettingtoomanic.Theseareallnecessaryskillstoworkon.

Soyourdesireforawakeninghastogetfocusedonthestepsthatleadthere.Realizethattherearestepsyoucanfollowbitbybitbybit,andtheyleadtosomethingthat’smorethanthesumofthesteps.Somepeoplesay,“Well,focusingonthepathlikethisdistractsyoufromthedeathless,whichisallaroundyou.”Butit’snotadistraction.TheBuddhataughtapathwithapurpose;hedidn’tteachthepathasadistraction.Hesaysthatthisisthewaytothegoal.Becauseofthecomplexityofthemind,it’spossibletoworkonafabricatedpaththattakesyoutosomethingunfabricated.Soyougeneratethedesire—inotherwords,youdeveloptherightattitudetowardtheeffort.Thisrequireswisdomaswell.

Andthentherearethefourspecifictasks:toabandonanyunskillfulqualitiesthathavealreadyarisen,topreventunskillfulqualitiesthathaven’tarisenfromarising,togiverisetoskillfulmentalqualities,andthen,whenskillfulmentalqualitieshavearisen,tomaintainthem.Thosearefourdifferenttypesofeffort.You’vegottoreadthesituationinyourmind:Whatneedsdoingrightnow?Doyouhavetofocusongettingridoftheunskillfulside,ordoyouhavetofocusmoreondevelopingtheskillfulside?Youlearnhowtoreadyourmindsoyoucanunderstandwhattypeofeffortwillbetherighteffortatanyoneparticulartime.

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Soit’sallaquestionofyourattitudetotheeffort,thetypeofeffortthathastobeapplied,andtherightamounttoapply—theamountbeingbased,one,onthelevelofenergyyouhaverightnow,andthentwo,thespecificproblemyou’redealingwith,whetheritrequiresalotofeffortornoeffortbeyondsimplywatching.

Allthesequalities,whenyouputthemtogether,constituterighteffort.Sowhenyou’remakingyourefforthere,whenyouthamkhwaamphian,realizethatit’slargelyamatterofdiscernment,understanding,andthewillingness,thedesiretogivewhatevereffortisneeded.Becausesometimesittakesalotofeffort,alotofpatience,toovercomeaparticularprobleminthemind.Yourmindgetsknockedoffbalance.Youtrytogotothebreathandtherejustdoesn’tseemtobeanybreathatall.Ifyouimmediatelygetworkedup,thenyou’vegotaproblem.Butyousay,“Thebreath’sgottobehere.Iftherewerenobreath,I’dbedead.”Orifyoucandetectthebreathbutit’snotcomfortable,bewillingtositwithitforawhile,asyouwouldwithanirritablechild,sothatyourpatiencefinallyhelpsgetthebreathtocalmdown.

Sowhatevereffortisneeded—whetherit’stositthereandbeverystillandverypatient,ortopushinaparticulardirection—you’vegotbewillingtogivetheeffortthat’srequired.You’vegottodevelopyourdiscernmenttofigureoutwhat’sneededatanyparticulartimeandtomotivateyourselftodoit.There’snooneblanketpieceofwisdomthat’sgoingtocoverallsituations.Thewordforwisdom,pañña,actuallymeansdiscernment,theabilitytodetectdifferences.Sometimesyouacceptthewaythingsareifyoucan’tdoanythingaboutthem,andothertimesyourealize,“I’vegottopush.”Andacceptingthewaythingsaremaysometimesmeanrealizingthatyoudohavethepowertomakeachange,thepowertomakeadifferenceinthemind,andyounowhavetheopportunitytodothat.It’stherightsituationtoreallypushandmakeahardeffort.Learnhowtoacceptthat,too.

Whenyou’vegotallthesefactorsworkingtogether,that’sthekindofeffortthatformspartofthepath.Infactit’ssuchanimportantelementofthepaththattheBuddhasaidthatthefourrightexertions—whicharethebasicformulaforrighteffort—canstandinforthepathasawhole.

Sotrynottobringasimplemindedattitudetowardrighteffort.It’sacomplexissue.Butit’snotsocomplexthatyoucan’tfigureitout.It’ssimplyamatteroftimeandusingyourpowersofobservation.TheBuddhaoncesaidthatifyouwanttoknowaperson,reallyknowtheperson’svirtue,you’vegottospendalotoftimewiththatpersonandbereallyobservant.

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Andthesameprincipleappliestoyourmind.You’vegottomakeobservingthemindandspendingtimewiththemindyourtoppriority,becauseittakestime,takeseffort,todeterminewhat’sreallyneeded—butit’stimeandeffortwellspent.

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RightMindfulnessDecember25,2007

Theterm“mindfulness”onitsownissomethingneutral.Itcanbeputtogoodusesorbad—becauseitsimplymeanskeepingsomethinginmind.Youcankeepinmindthefactthatyouwanttoputanendtosuffering,oryoucankeepinmindadecisiontorobabank.Ineithercase,it’smindfulness.Mindfulnessbecomesrightorwrongdependingonthetasktowhichyouputit—whether,fromthepointofviewofputtinganendtosuffering,you’rekeepingtherightorthewrongthingsinmind.

Soaswe’repracticing,wewanttomakesureourmindfulnessisrightmindfulness.TherearetwospotsintheCanonwheretheBuddhadefinesrightmindfulness.Thebest-knowndefinitionisintermsofthefoursatipatthanas:thefourestablishingsofmindfulness.Infacttherearetwohugediscoursesonthetopic.Butit’salsogoodtokeepinmindthatthere’sanotherdefinitionofrightmindfulnessthat’salotsimpler.It’ssimplykeepinginmindthefactthatyouwanttodeveloptheskillfulqualitiesofthepathandtoabandontheirantitheses.Inotherwords,youkeepinmindthefactthatyouwanttodeveloprightviewandabandonwrongview,todeveloprightresolveandabandonwrongresolve,andsoondowntheline.Whatthismeansisthatyou’renotjustobservingwithoutpreferencewhatevercomesup.You’rekeepinginmindthefactthatthereareskillfulqualitiesyouwanttodevelopandunskillfulonesthatyouwanttoabandon.

Whenyoukeepthatfactinmindandthenapplyittowhatyou’redoing,that’srightmindfulnesscombinedwithrighteffort.Andit’simportanttokeepthiscontextinmind.Sometimespeopleinterprettheteachingsontheestablishingsofmindfulnessoutofcontext,sayingthatrighteffortandrightconcentrationareonesortofpractice,whereasrightmindfulnessissomethingelseentirely.Butrightmindfulnessactuallyleadstorightconcentration,anditbuildsonrighteffort:thedesireandefforttodevelopskillfulqualitiesofthemindandtoabandonunskillfulones.Youhavetokeepthatinmind.Tokeepthatinmindeffectively,you’vegottoestablishmindfulnesstogiveyourselfaframeworkthatwillleadtorightconcentration.

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Soaswe’repracticingmindfulness,rememberthecontext.Wetrytodevelopaskillfulunderstandingofwhat’sskillfulinthemindandwhat’snot,alongwiththedesiretodevelopwhat’sskillful,toabandonwhat’snot.Andnowwe’regoingtokeepthatinmind.Thebestwaytoremembersomethingistohaveagoodsolidframeworkorfoundation,agoodframeofreference,whichiswheretheestablishingsofmindfulnesscomein.

Sometimesyouseetheseestablishingslistedsimplyasbody,feelings,mind,andmentalqualities.Those—whentakeninandofthemselves—aretheframesofreferenceyouusewhenestablishingmindfulness,buttheactualestablishingofmindfulnessismuchmore.It’sacomplexprocess.Tobeginwith,withthefirstframeofreference,youtrytoremainfocusedonbodyinandofitself,ardent,alertandmindful,puttingasidegreedanddistresswithreferencetotheworld:Thatwholeprocessisthefirstestablishingofmindfulness,andit’stheprocesswe’reworkingonhereaswefocusonthebreath.It’saprocesscenteredonthebody,andit’sgoodtounderstandeachaspectoftheprocess.

Toremainfocusedistermedanupassana.Youchoosesomethingtowatchandthenyoustickwithit—inthiscase,thebodyinandofitself.Inotherwords,you’renotlookingatthebodyaspartoftheworld,orhoweveritmightbemeasuredinthecontextoftheworld:whetherit’sgood-lookingorbad-looking,whetherit’sstrongenoughtodothejobsyouneedtodooutintheworld.You’resimplywiththebodyinandofitselfonitsownterms.

Ardent,alert,andmindful:Ardencyiswhatcarriestheprocessofrighteffortintothepracticeofrightmindfulness.Youreallywanttodothisskillfully,foryouacutelyknowwhatcanhappenifyoudon’tdeveloptheseskills.Alertmeansthatyou’rewatchingwhatyou’redoing,payingcloseattentiontowhatyou’redoingandtotheresultsyou’regetting.Andofcourseyou’remindful,rememberingtostayfocusedonthebody.

Puttingasidegreedanddistresswithreferencetotheworld:Thismeansthatanytimeyouwanttoswitchyourframereferencebacktotheworld,youtrytoremindyourself,No,youdon’twantanythingoutoftheworldforthetimebeing.You’renotgoingtolettheissuesoftheworldgetyouworkedup.You’regoingtostayrightherewithyouroriginalframeofreference—i.e.,thebodyinandofitself—andthentrytocarrythatframeofreferenceintoallofyouractivities.Insteadofjumpingtootherframesofreference,youstaywiththisone,withthesenseofthebody.Asyou’resittingherewatchingthebreath,whenyougetup,whenyouwalkaround,trytokeepthebodyinmindallthetime.Andbealerttohowthebreathenergyfeelswithinandaroundthebody.Asforanythingelsethatmaycomeup,

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whetherit’sathought,afeeling,oraninteractionwithsomeoneelse:Trytoseehowitaffectsthebody,howitaffectsthebreath.

Thisishowyoustrengthenyourframeofreferenceandturnitintoanobjectofconcentration.Whenyou’retalkingwithsomeoneelse,noticehowyourbodyisreactingduringthetalking.Whenyou’reworking,noticehowyourbodyisreacting,howthebreathisreactingduringthework.Alwaysreferthingsbacktothebreath.Thatwayyourframeofreferencebecomesreallyestablished.Andyoustartgettinginsightsyouwouldn’thaveseenotherwise.That’sbecauseestablishingthebodyhereasyourframeofreferencehelpstokeepthemindinsideinsteadofflowingout.LuangPuuDuneoncesaidthatthemindflowingouttoitsobjectsissuffering.Sotounlearnthathabitofflowingoutandcausingsuffering,youwanttokeepyourawarenesscenteredinside.

Ofcourse,whatwillhappenisthatyourawarenesswillkeepingflowingout,butmaybeafteratimeyou’llbeabletoseeitflowoutasyou’renotflowingalongwithit.It’sasifonementalstateisflowingoutwhiletheobserverisstayingrightherewiththebody.Whenyoudon’tgooutwiththatmentalstate,itstops.Itgoesoutalittlewaysandjustfaltersanddies.

That’sanimportantinsight:therealizationthatyoucanobservestatesofmindwithoutgettingentangledwiththem.

That’swhenyoucanstartusingotherframesofreference.AjaanLeemakesthepointthatwhenyou’restayingwiththebreath,you’vegotallfourframesofreferencerightthere.You’vegotthebreath,whichisanaspectofthebody.Thenthere’sthefeelingassociatedwiththebreath.There’sthemindstatethat’stryingtomaintainconcentration.Andthentherearethevariousmentalqualities:eitherthehindrancesthatareinterferingwithyourconcentrationorthefactorsforawakeningthatarehelpingyoualong.Youwanttomakeuseofallfourframes.Butthebodyisbasic.Stayingwiththebodyhelpsyouobservethemind,feelings,andmentalqualitieswithoutgettingsuckedinbythem.

Thisiswhythemeditationbeginswiththebreath.Thisiswhy,whenBuddhagaveinstructionsonhowtodevelopconcentrationinawaythatbringstofruitionallfourestablishingsofmindfulness,hesaidtostaywiththebreath.Asyoustaywiththebreath,youfocusonthebreathinwaysthatdealwithfeelings,thatdealwiththemind,thatdealwithmentalqualities,butyouneverreallyleavethebreath.Instead,youtrainyourselftoobservethingsinconjunctionwiththebreath.

Soofallthevariousplacesyoucanestablishmindfulness,thebreathisthemostimportant,themostcrucial,theonethatyoureallywantworkon

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themost.There’sapassageinthetextswheretheBuddhasaysyoucanfocuson

thebodyinternallyorexternallyorbothinternallyandexternally.Thisfitsintoapatternweoftenseeintheteachings:thatwhenyoulookatyourself,youalsowanttoremindyourselfthatwhateveristrueabouttheinnerworkingsofyourbodyandmind,istrueabouteverybodyelse’sbodyandmind.Thishelpsputthingsintoperspective.Whenyou’rehavingtroublewithyourhindrances,remindyourselfthatyou’renottheonlyone.Otherpeoplehavetroublewiththehindrancesaswell.Whenyouhavepaininthebody,remindyourselfthateverybodyelsehaspainsinthebody,too.

ThisfollowsthepatternonthenightoftheBuddha’sawakening.Hestartedwithknowledgeabouthisownpast,hisownstories.Andifyouthinkyou’recarryingaroundalotofstories,thinkaboutsomeonewhocouldrememberbackmanyeons,allthestorieshecouldhavecarriedaround.Buthedidn’tcarrythemaround.Hejustwatchedthem.Heobservedthemandcameupwithsomequestions:Doesthistruth,thetruthofrebirth,applyonlytomeortootherpeople?What’stheprinciplethatdetermineshowyougofromonelifetothenext?

Sointhesecondwatchofthenightheinclinedhismindtothepassingawayandrebirthofallbeings,seeingpeopledyingandbeingrebornonallthemanylevelsofthecosmos.Andseeingthelargerpictureinthisway,hesawalargerpattern:thatthenatureofyouractionsiswhatdetermineswhereyougetreborn.Skillfulactionsdoneundertheinfluenceofrightviewsleadtoagoodrebirth.Unskillfulonesdoneundertheinfluenceofwrongviewsleadtoabadrebirth.That’sthegeneralprinciple.

NoticethattheBuddhastartedoutwithhimself,thenmovedtootherbeings,beforehefinallyarrivingatthethirdinsight,whichwastofocusdirectlyonthepresentmomentinandofitself.Lookingatthelargerpicturebeforefocusingonthepresentmayseemlikeadetourbutit’sneededtoputthingsintoperspective.Otherwise,asyou’resittingheremeditatingandfacingyourproblems,itseemslikeyou’retheonlyonesittinghereinpainordistraction.It’shelpfultoremindyourselfthateverybodygoesthroughthis.Nomatterhowbadthepain,therehavebeenpeoplewhosatthroughworsepainandyetcameoutontheotherside.Nomatterhowobsessivethedistraction,therehavebeenpeoplewhodisentangledthemselvesfromevenworsedistractions.Sothesecontemplations—ofyourbodyandotherpeople’sbodies,yourmindandotherpeople’sminds—seemtobedesignedputthingsintoperspective,asanaidinputtingasidegreedanddistresswithreferencetotheworld.

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Allofthisisdesignedtoputthemindinapositionwhereit’sreadytosettledown.Themindfulnessandalertnessprotectthemindandprovideagoodfoundation.Thequalityofardencyiswhathelpsmakeitskillful.Andwhenyoureflectontheuniversalityofsuffering,itgivesyoutherightmotivationforpracticing.Allthesequalitiestogethergetyoureadytosettledownandstayreallysolidlywiththebreath.

That’swhatrightmindfulnessisallabout.It’snotsimplyamatterofobservingwhatarisesandpassesaway,andjustlettingitariseandpassaway.Mindfulnessisnotsomuchaboutallowingasit’saboutdirectingthemindinaskillfuldirection,towardrightconcentration.Sowhenyou’reobservingthingsarisingandpassingaway—whetherinbodyorthemind—it’snotjustamatterofbeingapassiveobserver.There’sapurposetoyourattention,soit’snotbare.Youwanttoobservethesethingssothatyouunderstandthem.Youwanttounderstandthemsoyoucangainsomemasteryoverthem,sothatyoucandirectthestatesofmindandtheissuesthatariseinthebodyinthedirectionofrightconcentration.

Forinstance,iftherearepainsinthebody,whatcanyoudo,howcanyourelatetothepainssothattheydon’tknocktheconcentrationoffcourse?Howdoyoubreatheinawaythathelpsspreadpleasurearoundinthebody?Whatattitudescanyoudeveloptowardwhat’sgoingoninthebodyandthemindtohelpgetyouoverdifficultpatches?Thesearethethingsyouwanttokeepinmind.

Sorightmindfulnessisnotjustamatterofhavingtherightplacetofocusyourattention;it’salsoamatterofbringingtherightattitude,rememberingtherightattitude:theattitudethatcomesfromrighteffort—thedesiretodothingsskillfullyandtoletgoofunskillfulhabits.Whenyouhavethatattitudeincharge,yourmindfulnessbecomesrightmindfulness,thekindofmindfulnessthatbringsallthefactorsofthepathtogether.

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TheSecondFrameofReferenceSeptember21,2009

Asyousitherewiththisbundleoffeelings,therearelotsofdifferentfeelingsyoucouldfocuson.Therearepainsinsomepartsofyourbody,pleasantfeelingsinotherparts,andnondescriptneutralfeelingsinstillotherparts.It’snotthatyouhavejustonefeelingatanyonetime.It’snotthecasethatthere’snothingbutpain.AsAjaanLeeoncesaid,ifyourbodyweretotallyinpainwithnopleasureatall,you’ddie.You’realive,sothereispleasuresomeplace.Ferretitout.Lookforit.

Inthebeginning,itmaynotseemallthatimpressive,buttherealreadyarepleasantfeelingsindifferentpartsofthebody.Themindhasatendencytofocusonthepainsbecausethat’swhatitsearlywarningsystemisfor:tofigureoutwherethere’spainthatyou’vegottodosomethingabout.Butyoucancutthatswitchandfocusinsteadonwherethepleasureisinstead.

It’slikethatoldbook,DrawingontheRightSideoftheBrain,wheretheauthorteachesyounottodraweyes,noses,mouths,orotherrecognizablefeaturesofthefacesyou’retryingtodraw.Instead,youfocusondrawingthespace,say,betweentheeyeandnose,thespacebetweenthenoseandthemouth.Andyouendupwithamuchbetterlikenessbecauseyou’refocusingonthingsyoudon’tnormallyfocuson.

Soit’sthesamewiththepleasuresandpainsinthebody.Insteadofcomplainingaboutwherethere’sstiffnessorsorenessorasenseofblockageinthebody,focusontheareaswherethingsaregoingwell.AgainAjaanLee:Hesaysit’slikegoingintoahousewhereyouknowsomeofthefloorboardsarerotten,soyoudon’tstepthere.Youstepwherethefloorboardsaresound.Orwhenyou’reeatingamango,youdon’teattherottenspots.Youeatthespotsthataregood.Andyoumakethemostofthem.Whatthismeansisthatyoufocusonthepleasureinawaythathelpstomaintainitandallowittogrow.Whenitfeelsgood,youcanspreaditaround.AstheBuddhasays,youwanttosuffusethebodywiththesenseofease,thesenseoffullnessthatgrowsasyoufocusonthebreath.

Allthiscomesunderthesecondframeofreference:feelingsinandofthemselvesasyourframeofreference.IfyoureadtheMahasatipatthana

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Suttaonthetopic,it’spossibletounderstanditastellingyousimplytostickwithwhateverfeelingcomesup,becausethere’sjustalistofthedifferenttypesoffeelingyoucouldfocuson:pleasantfeelings,painfulfeelings,andneutralfeelings;pleasureoftheflesh—i.e.,pleasures,physicalormental,relatingtosensuality;pleasurenotoftheflesh—relatedtothepracticeofconcentration—painoftheflesh,painnotoftheflesh,andsoon.Thewaythesethingsaresimplylistedmakesitsoundslikeyoujustwatchthesefeelingsastheyariseandpassaway,withoutgettinginvolvedinthem,withouttryingtofosterskillfulfeelingsorabandonunskillfulones.

ButifyoureadtheMahasatipatthanaSuttaincontext,yourealizethattheBuddhaisnottellingyoujusttofocusonwhatevercomesupwilly-nilly.There’sasuttawhereheasks,“Howdoyoudevelopthefourestablishingsofmindfulness?Youdevelopthembydevelopingtheeightfoldpath”—andthatincludeseverythingfromrightviewondownthroughrighteffortandrightconcentration.Rightmindfulnessbuildsonrighteffortandisanaturalcontinuationofit;it’smeanttoleadtowardrightconcentration.TheMahasatipatthanaSuttaitselftalksaboutardencyasoneofthequalitiesyoubringtothispractice.Thesuttaitselfdoesn’texplainardency—that’soneofthereasonsthatit’snotacomprehensivetreatmentofmindfulnesspractice—butotherpassagesintheCanonshowthatardencymeansrighteffort,generatingthedesiretodowhat’sskillfulandtoabandonwhat’sunskillful.Sointhiscontext,somewaysoffocusingonpleasureareunskillful,andsomewaysoffocusingonpleasureareskillful.

InsomeoftheothersuttaswheretheBuddhadiscussesfeeling,heexplicitlyrecommendswaystorespondtodifferenttypesoffeelings.Forexample,withphysicalfeelings:Whenpleasuresoftheflesharise,youhavetowatchoutforthetendencytogetobsessedwithpassionaroundthem.Whenpainsoftheflesharise,watchoutforthetendencytogetobsessedwithirritationaroundthem.Ifyou’retryingtofindagoodbasisforasolidhappinessinside,youwanttodevelopthepleasuresnotoftheflesh,i.e.,thepleasurethatcomesfromconcentration.

Solearnhowtogainsomecontroloveryourfeelings.Nowthismaysoundstrange.Howcanyoucontrolyourfeelings?Sometimeswehavethesensethatourfeelingsarewhowereallyare,andthatthey’reagiven.Butthat’snothowtheBuddhaexplainsthem.Hesaysthatineveryfeelingthere’sanelementoffabrication,i.e.,anelementofintention.Thisappliestophysicalfeelingsaswellastomentalfeelings.Youwanttolearnhowtoseewherethatelementofintentionis,andhowtoengageinthatelementskillfully.

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Ashesaysthat,forthesakeofhavingafeeling,wefabricatethesefeelings.Wetakeapotentialforafeelingand,throughourintentiontohaveafeeling,turnitintoanactualexperienceofafeeling.Youwouldn’tthinkthatwewouldwanttofabricatepain,butwe’renotskillfulinourfabrication,sothat’swhatwesometimesendupwith.Wewantfeelingsofpleasure,butweoftenendupcreatingpain.Nowtherearecertaingivens:You’vegotadiseaseinyourbody,you’vegotachesandpainsinyourbodythatcomefromoldkamma.Youcan’tdomuchaboutthat.But,asAjaanLeesays,it’snotthatyourbodyistotallypained.Andyoudohavethechoice:Wheredoyouwanttofocusyourattention?Whatdoyouwanttomaximize?Doyouwanttomaximizethepainormaximizethepleasure?

Whatwe’redoingaswe’resittingheremeditatingislearninghowtodeveloptheskillsformaximizingskillfulkindsofpleasure,skillfulwaysofapproachingthepleasure.Thereareevenskillfulformsofdistress.TheBuddhatalksabouthouseholddistressandrenunciationdistress.Householddistressiswhenyou’renotgettingthephysicalfeelingsyouwant:Youdon’tseethesightsyou’dliketoseeorhearthesoundsyou’dliketohear,smellthesmells,tastethetastes,getthephysicalcontactsyou’dliketofeel.Thenyougetupset.Andformostofus,thewayofdealingwiththiskindofdistressistotrytofindthethingswewant,i.e.,replacehouseholdgriefwithhouseholdjoy.That’swhenyougetthesightsandsoundsandsmellsandtastesandtactilesensationsandideasyou’dlike.

ButtheBuddhasaysthatthebettercourseistoabandonhouseholdgriefbyrelyingonrenunciategrief.Renunciategriefiswhenyouthinkaboutthefactthatyouhaven’tgainedawakeningyet.You’dreallyliketogainthepeace,you’dreallyliketogainthehappinessandthefreedomthatcomewithawakening,andthefactdisturbsyou.Nowthiskindofgriefactuallygoessomeplace.It’slikethetensionwhenyoupullbackonabowtoshootanarrow.It’swhatallowsthearrowtofly.Thiskindofgrieffocusesyouonwhatyoureallywouldliketodo,anditfocusesyouonthefactthatthereisapathtothatawakening.

Soinsteadofjustmuckingaroundinthegriefandjoythatcomefromlosingandthengaining,andlosingandthengaining,andlosingagainthepleasuresofthesenses,youfocusondevelopingtheelementsofthepath.Andnotice:TheBuddhasaystoabandonhouseholdgriefbyrelyingonrenunciategrief.Andthenhegoesontosay,abandonrenunciategriefbyrelyingonrenunciatejoy,i.e.,whenyoufinallydoattainsomeofthatfreedom,someofthathappiness,someofthatpeace,throughthepractice.

Buthowdoyouabandonafeeling?WhentheBuddhatalksabout

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abandoning,orlettinggo,it’snotthatyourmindhasahandthat’sgraspingthings.You’reengagedinhabitualactivities,habitualwaysofreacting,habitualwaysofthinking,habitualwaysofbreathing,habitualwaysofperceivingthings,habitualwaysoffashioningfeelings.Andaslongasyoukeeprepeatingthosehabitualpatterns,you’reholdingon.Toletgomeanstostop.Yourealizethatthoseoldhabitsarenotgettingyouwhatyouwant,soyoujuststop.Oryoulearnhowtostop.It’snotalwaysautomatic,butthat’swhatyou’reaimingfor:learningtoseewhereyourhabitualwaysoffabricatingyourexperiencearecausingstressandpain,realizingthatyoucandevelopsomealternativeskillsthatdon’tproducethatpain,andthenfocusingmoreandmoreonthoseskills.AsIsaidearlier,thereisanelementoffabrication,anelementofintentioninallofourfeelings,andsoyouwanttofocusonthat.

There’sbodilyfabrication,thewayyoubreathe;verbalfabrication,thewayyoudirectyourthoughtstoatopic,suchasafeeling,andthenevaluatethatfeeling:Isitpotentiallyskillful?Potentiallynot?Whatareyougoingtodowithit?Andthenthere’smentalfabrication,whichconsistsofthefeelingsthemselvesplustheperceptionsthatyouholdinmind.Nowallthosefabricationsarethingsyoucanlearnhowtomanipulate,learnhowtoshape.You’vegottherawmaterials.Sometimestherawmaterialsarealittlerecalcitrant,buttherearethingsyoucandowiththem.

Soeventhoughthere’sapainoraweaknessinthebody,youdon’thavetoobsessaboutthepainortheweakness.Youcanfocusonwhereyourstrengthsare;youcanfocusonwhereyourpleasuresare.Focusondifferentwaysofbreathing:Whatkindofbreathingwouldgiveyoumorestrength?Whatkindofbreathingwouldgiveyoumorepleasure?Experiment.Learnaboutthesethings.Whichwaysofthinkingaboutthebreathandevaluatingthebreathgivemorepleasure?Whichperceptionsofthebreathgivemorepleasure,giveyoumorestrength?Theseareallthingsyoucanmanipulate,thingsyoucanplaywith.Andjustknowingthatyou’renotjustahaplessvictimofyourpainshelpsgetyouontherightside.

Sometimesausefulperceptionisseeingthepainassomethingrecedingfromyou.Thinkofyourselfassittinginthebackofoneofthoseoldstationwagonswherethebackseatsfaceback.You’resittingtherewatchingtheroadrecedeawayfromyouasyou’reactuallyheadedinthedirectionbehindyourback.Sowhenapaincomes,it’snotthatit’sactuallycomingatyou.Thepainisgoing,going,going,goingaway.You’rewatchingitgo,go,goaway.Anotherpainmaycometoreplaceit,butthat’sjustanotherpainthatyou’regoingtowatchgo,go,go.Holdthatperceptioninmind,thatyou’re

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notonthereceivingendofalotofthisstuff,andthingswillbealoteasiertotake.Becauseyoudoseethattheindividualmomentsofpaindogo,go,go,go,go.Andasyoufocusonthat,itgivesyoulessofasenseofbeingavictim,ofbeingatarget,andmoreofasenseofbeingincharge,ofthechoicesyouhave.

IwasinvolvedinapsychexperimentyearsbackwhenIwasincollege.Theyhadcomputersgeneratingrandomnumbers,andifyournumbercameupforaparticularpsychexperiment,youhadtogo.ItwasasifeveryoneinthewholecollegewasaguineapigforthePsychDepartment.Andsoithappenedthatduringmyfouryearsasastudentatthecollege,mynamecameuponlyonce.ButthenwhenIreturnedaftermytimeinThailand,thefellowshipthathadsentmetoThailandgavemeafreeyearback.Inthecourseofthatoneyear,Icameupforexperimentstwice.Andbothoftheexperimentswererelatedtomeditation—whichwasusefulbecauseIhadbeenmeditatingalready.

Therelevantexperimentwasthis:Theywouldhaveyouputyourhandinabucketoficewaterwithlotsofice,verycold.Andthenyouweretoldtoimaginethatthecoldinyourhand,inthiscaseitwasmyrighthand,couldsomehowtravelovertothelefthand,andthewarmthinthelefthandcouldtravelbacktotherighthand.“Justvisualizethathappening,”theysaid,“andseehowlongyoucankeepyourhandinthebucket.”That’swhatIwastold.SoIsattherewithmyhandinthebucketforfiveminutes.Theexperimenterfinallysaid,“Okay,youcanstopnow.You’rebreakingthecurve.”

ItturnedoutthatIwasinoneofthreegroups.AndfortunatelyIhadbeenputinthegroupwhereyouweregivenahandleonthepain.Thefirstgroupwastold,“Putyourhandintheicewaterandthentakeitoutassoonasitgetsunpleasant,assoonasyoucan’tstanditanylonger.”Thesecondgroupwastold,“Putyourhandinthebucketandjusttrytoholditthereaslongasyoucan.”AndthethirdgroupwastoldwhatIwastold.Theygaveyousomethingtodowiththepain,usingyourperception,usingyourbreath,andasenseofthebreathenergy.Theywouldn’thaveexplaineditthatway,butthat’swhatitwas.Andsureenough,thepeopleinthethirdgroupcouldkeeptheirhandsintheicewateralotlongerthantheothertwo.

Sosimplyhavingthatperceptionthatyouhavearoletoplayinhowmuchpainthere’sgoingtobe,andhowmuchsufferingthere’sgoingtobe:Thatgivesyoutheconfidencetofacedownalotofpainsthatotherwiseyoucouldn’tstand.

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Thisiswhatmindfulnessoffeelingsisallabout:learninghowtoseetheintentionalelementinthefeelingyou’refocusingon,andlearninghowtochangetheintentionalelementsothatyou’renotsufferingsomuch,sothatyoucanabandonunskillfulwaysofdealingwithfeelingsandreplacethemwithmoreskillfulones.Insteadofjumpingbackandforthbetweenhouseholdgriefandhouseholdjoy,orhouseholderdistressandhouseholderjoy,youjumpovertorenunciategrief,which,asIsaid,islikepullingbackthebowthatshootsthearrowovertorenunciatejoy.It’swhatallowsyoutogiverisenotonlytophysicalpleasurebutalsotomentalpleasure,mentalease.Evenwhentherearepainsthatyoucan’tchange,youcanstillhaveasenseofmentaleasearoundthem.Thisiswhatthatsecondframeofreference,feelingsinandofthemselves,isallabout.

Soalwayskeepinmindthefactyoudohavesomecontroloverthesethings,thatyouwanttofindwherethecontrolis,andthatyouwanttomaximizeitforthepurposeofwhat’sskillful.That’showyoubringardencytothepracticeofmindfulness.

Andthat’showmindfulnessispartofthepath,becausemindfulnessisnotjustamatterofbringingbareattentiontothings.It’samatterofkeepingsomethinginmind.Inthiscase,you’rekeepinginmindthefactthatthereisanintentionalelementinyourfeelings,andyoucandosomethingaboutit.Youdon’twanttoforgetthat.You’vegottokeepthatinmindatalltimes.That’swhatyou’rebeingmindfulof.Whenyoucombinethatwithardencyandalertness,yougetcloserandclosertothepointwhereyoudeveloprenunciatejoy,seeingtheresultsofyourpractice,seeingthattheBuddhareallydidknowwhathewastalkingabout:thatwecanfindapeace,afreedom,andahappinessthataredeathless.Thesearen’tjustthingswritteninbooks,orwordsinDhammatalks.They’rethingsyoucanactuallyfindinside.

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TheThirdFrameofReferenceOctober15,2009

Oneoftheimportantskillsweneedtolearnhowtodevelopasmeditatorsishowtoreadourownmind.Thiscomesinthethirdframeofreference,keepingtrackofthemindinandofitself.Keepingtrackheremeansnotonlywatchingthemind,butalsofiguringoutwhatthemindneeds.Thisisthepartthattendstogetleftout.

Inotherwords,whenthemindfeelsadesireforsomething,whenitfeelsangryaboutsomething,whenit’sdeludedaboutthings,whenitfeelsconstricted,youdon’tjustleaveitthere.Youaskyourself:Whatisitlacking?ThiscomesfromtheBuddha’sexplanationofbreathmeditation.Asyouknow,thoseinstructionscomeinsixteenstepsdividedintofourtetrads,orsetsoffour.Thethirdtetrad—whichcorrespondstothethirdframeofreference,themindinandofitself—startsoutbysayingthatyou’resensitivetothemindasyoubreatheinandbreatheout,andthenyoutrainyourselftogladdenthemind,tosteadythemind,andtoreleasethemind,asyoubreathein,asyoubreatheout.That’stheactiveside.That’swhatyoudoinresponsetoreadingthemindandseeingwhat’sthere.

Therearelotsofdifferentwaysyoucanworkwiththemind.Oneistoworkthroughthebody.Whenthemindistired,itneedstobeenergized.Andherethebreathisveryhelpful.Whatwayofbreathingisenergizing?Whatfeelsreallysatisfyingasthebreathcomesin,thebreathgoesout,healingthebody,andthroughthebody,healingthemind?Thisisanimportantskill.Itrequiresthatyoulearnhowtoreadyourbreathandtonoticehowthebreathhasaneffectonthemind.

Thisbacksupalittlebitintothesecondframeofreference,whereyou’reawareoftheprocessofmentalfabrication.Amongthementalfabricatorsarefeelingandperceptions.Thispointstothefactthatfeelingcanhaveanimpactonthemind.Ifyoucanproduceasenseofease,asenseofwellbeing,asenseoffullnessinthebody,thatcanhaveanicesoothingorenergizingeffectonthemind.

Therearetopicsorperceptionsyoucanthinkaboutthatarealsoenergizing,orgladdening,astheBuddhasays.Youcanthinkaboutthe

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timesyou’vebeengenerousorvirtuous.Whenyourememberatimeyouweregenerousofyourownfreewill,itgladdensthemind.Itfeelsreallynourishingandgood.Thisiswhyit’ssoimportantthatgenerositynotbeforced.Iwasreadingawhilebacksomeone,amonk,sayingthatifBuddhismwastobeagoodworldreligion,itwouldhavetostarthavingsomegoodworldcharities.Hewascriticizingpeoplewhomeditateforbeingselfishandselfconcerned.There’saverystrong“ought”inthatstatement.

It’sinterestingtheBuddhaneverhadpeoplesay“ought”withregardtogenerosity.KingPasenadioncecametotheBuddhaandaskedhim,“Whereshouldagiftbegiven?”AndtheBuddhareplied,“Whereveryoufeelinspired.”Heactuallymadeitaruleforthemonks,thatifsomeoneasksthemwhereagiftshouldbegiven,theycan’tsay,“Giveittome.”Theycan’tsay,“Giveittothatperson.”Theycan’tsay,“Giveittothischarity.”Whatthey’reallowedtosayis,“Givewhereveryoufeelinspired,oryoufeelitwouldbewellused,orwouldlastalongtime.”Thepurposeofallthisistoprotecttheactofgenerositysothatit’sanourishingact.It’snotbystrugglingunderasenseofobligationthatyoufeelgoodaboutbeinggenerous.It’swhenyou’vegivenofyourownfreewill.Whenthemindneedsacertainsenseofbeinguplifted,that’sthekindofactofgenerosityyoucanlookbackon,andsay,“Ah,yes,ofmyownfreewill,Ididthat.”Andit’senergizing.

Thesamewiththeprecepts.TheBuddhatalksaboutthepreceptsasagift,agiftyougivetoall.Thisiswhythepreceptshavetobepreceptswithoutexceptions.Youmakeupyourmindthatyou’renotgoingtokillanybody,anything,underanycircumstances.You’renotgoingtostealanythingfromanybody.You’renotgoingtoengageinillicitsexwithanybody.You’renotgoingtolietoanybody.You’renotgoingtotakeintoxicantsatall.Whenyoustickwiththatunlimiteddetermination,theBuddhasaysyou’regivingunlimitedsecuritytoallbeings.Whenyougiveunlimitedsecuritytoallbeings,you’regoingtohaveashareinthatunlimitedsecurityyourself.Andthereflectionthatyou’renotharminganybodyinyouractions:That’snourishing.That’supliftingforthemind.

Sothesearesomeofthetoolsthatareusefulingladdeningthemind,satisfyingthemind,orupliftingthemind,whenyoufeelthatitneedsthatkindofnourishment.

Anotherstepinbreathmeditationistosteadythemind.Thisisfortimeswhenthemindisreallyscatteredallovertheplace.Whatcanbringitintothepresentmoment?Whatcangiveitsomeballasttokeepithere?Again,thewayyoubreathecandothis.Ifyoufindthesenseoffullnessinthe

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breath,trytomaximizethat.Howdoyoubreatheinawaythatmaintainsthatsenseoffullnessallthewaythroughthein-breath,allthewaythroughtheout?Sometimesthere’satendencytosqueezethebreathout,andyouhavetopullitbackin,whichdepletesthesenseoffullness.Soinstead,howaboutmaintainingasenseoffullnessallwaythroughtheinbreath,fullnessallwaythroughtheout,andin-betweenthebreathsaswell?Ifyounoticeanysenseofsqueezing,juststop.Seehowlongyoucanmaintainthatsenseoffullness.Andthatgetsprettyriveting.

Butifthemindcan’thelpbutgooutthinkingaboutthisorthat,ifit’salwaysmakingexcusesforthinkingaboutthings,youcantellyourself,“Hey,whatifIdietonight?”Andyourealizethatallthoseplans,allthosethingsyouworryabout,wouldhavenomeaningatall.Sowhybotherwiththem?Orevenifyoudon’tdietonight,there’sgoingtocomeatimewhenthesethingsdon’tmeananythingatall.Imagineyourselfalreadydeadandlookingbackatthislifetime,tosee:“AmIhappythatIamworriedaboutxfortwohoursthatnightwhenIcould’vebeenmeditating?”Thinkinglikethishelpsgiveyouasenseofdistancefromthethoughtsthatdisturbyou.

OneofAjaanFuang’sstudents—anoldwomanwhohadstartedmeditatinglateinlifebutwasaverydedicatedmeditator—toldmeoncethatshehadbeensittinginmeditationonenight,andavoicecameintoherhead,saying,“You’regoingtodietonight.”Andshehadthepresenceofmindtosay,“Well,ifI’mgoingtodie,letmediemeditating.”Soshesattherewiththefeelingthatherbodywasfallingapart,thatallthedifferentprocesseswereworkingatcross-purposes.Shelookedtofindwhereshecouldgetasenseofcomfortinthebreath,buttherewasnoplaceinthebreath,noplaceanywhereinthebody,whereshecouldgetasenseofease.Shesaiditwaslikeahouseonfire:Therewasnoplacewhereshecouldstay.

Butthenshethoughtofthespaceelement.Spacewasn’taffectedbytheturmoilintheotherelements.Soshefocusedonjustthinkingspace,space,spaceandshedevelopedasenseofspace.Onewaytodothisistothinkofthedifferentatomsinyourbody.Theyallhavealotofspaceinthemandbetweenthem.Sofocusonthatspaceandthinkofitspreadingthroughoutthebody,outbeyondthebody.Shemaintainedthatperception.Thenlater,asshewithdrewfromthat,shefoundthateverythinginherbodywasbacktonormal.Shedidn’tdie.Butshelearnedsomethingimportant:Whenthingsgetreallybadinthebody,youcangotospaceandjuststaytherewiththatsenseofequanimityandease.

Sowhenyounoticethemindpoppingaroundlikepopcorn,orevenwhenitjusthasaloosefitwithitsmeditationobject,askyourself:What’s

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neededhere?Howcanyouplug-intothemeditationobjectsothateverythingisniceandsecureandsnug?Again,thisrequiresnotonlyreadingyourmindbutalsofiguringwhatyoucandotobringitbackintobalance.

WhichisalsoconnectedwiththethirdtechniquethattheBuddharecommends,whichistoreleasethemind.“Release”herehasmanymeanings.Itcanmeanreleasingthemindfromunskillfulmentalqualitiessothatyoucanbringitintobasicconcentration.Inotherwords,youreleaseitfromhindrances,fromwhateverworriesorconcernsitmayhave.Thenasyougetintoconcentration,howdoyoureleaseitfromthegrosserlevelsofconcentrationtobringittomorerefinedones?

Thisiswhereyoubegintogainskillinusingyourdiscernmentinthemeditation,tosense,“WhereisthereanyunnecessarystressinthestateofmindI’vegothere?WhatcanIdotodropwhat’scausingthatstress?”Ifthemindisfilledwithdefilements,filledwithhindrances,youcanusedeathcontemplationtobringthingsbackintofocus.Orwhatevertechniqueyou’vefoundtoworkwithsensualdesire,illwill,alltheotherhindrances:That’sonewayofreleasingit.

Orwhenyou’resittingherecontemplatingthebreath,evaluatingthebreath,therecomesapointwhere,asAjaanFuangsays,it’slikeputtingwaterintoajar:Therecomesapointwherethejarisfull,andnomatterhowmuchmorewateryouputintoit,it’snotgoingtogetanymorefullthanthat.Inotherwords,whenyourealizethatyou’vebeenevaluatingthebreath,makingitniceandcomfortable,therecomesapointwhereit’snotgettinganymorecomfortablethanthat.There’sasenseoffullness,asenseofease,andit’snotgoingtogetanybetterbyevaluatingit.Soyoujustallowyourselftoenterintothatsenseoffullnesstobeonewiththebreath.Youdon’thavetoevaluateitatall.Juststaywiththebreathsensationasitis.Asyouletgoofthethinkingandtheevaluating,youbecomemuchmoresnugwiththebreath,onewiththebreath.Soinreleasingthemind,you’realsomakingitmoresteady.

Therewillstillbeasenseofrapture,butafterawhiletherapturebecomestiresome.Soyoutrytofocusonamorerefinedlevelofbreathenergytogetpasttherapture.Butdon’tbeintoogreatahurrytogetridoftherapture.Afterall,itservesitspurpose,whichistoenergizeyou,togiveyournourishmentwhenyouneedit.Butwhenitbeginstofeeltiresome,that’sthetimetofocusonthemorerefinedlevelofthebreath,sothatyou’renolongerinvolvedintherapture.Thisisanotherlevelofrelease.

Thenasyouconnectallthedifferentcurrentsofbreathenergyinthe

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bodysothattheyfeedoneanother,nourishoneanother,youfinallygettothepointwhereyoudon’treallyneedtodoanyin-and-outbreathingatall.Thisisanotherlevelofrelease.

It’sindoingthesethingsthattheBuddhasaysyou’redevelopingthethirdestablishingofmindfulnessbasedonthethirdframeofpreference.

Sothisisnotjustamatterofnotingwhateveristhereandthenjustbeingwithwhatever’sthere.Youtrainyourselftofigureout:“Whatdoesthemindneedhere?HowcanIbringitintoabetterbalance?HowcanIprovideforitsneeds?”Because,afterall,theBuddhasaidthewayyoudeveloptheestablishingofmindfulnessisthroughdevelopingthenoblepath,andthatincludesallthefactorsofthepath:rightviewallwaythroughrightconcentration.

Sothisisnotjustapassivewatching,orobserving,orbareawareness.You’retryingtodevelopeveryfactorofthepathand,insodoing,yourmindfulnessgetsstronger.Becauseafterall,whatareyoumindfulof?You’remindfulofthebodyinandofitself,feelings,mindstates,mentalqualitiesinandofthemselves,butyou’realsomindfulofthetasksthatgoalongwiththepath,particularlythepathofabandoningwhateverisunskillfulanddevelopingwhateverisskillful.Youkeepthatinmindaswell.

Thismeanslearninghowtodrawonwhatevertoolsyouhaveasameditator.You’vegottohaveawiderangeoftools.Ifyouwereacarpenterwithonlyahammer,you’dnevergetanywhereintryingtobuildanything.Ifyouwereacookwhoknewonlyhowtofrythings,butdidn’tknowhowtoboil,didn’tknowhowtoroast,didn’tknowhowtodoanyoftheothertechniques,you’dbeaverylimitedcook.Andthesameasameditator:You’vegottohavelotsoftechniques,lotsofapproachestodealwiththemindbecausethemindhasmany,manyconditions,manysymptoms.Yougainreleasefromthemnotbyjustsittingtherewatchingthem,butbydevelopingthefactorsofthepath,includingrightconcentration,learninghowtoreadyourmindandthenprovidingwhateveritlacks.

Sorememberthattherearelotsofskillsyoucandevelop.Andwhenyou’vedevelopedthem,don’tforgetthem.It’snotthecasethatyougofromonelevelofconcentrationandthenwhenyouhitthenextone,you’renevergoingtogobacktotheearlyones.If,whenyou’velearnedhowtobringthemindtoequanimity,youjuststayinequanimity,you’remissingoutonalotofthingsthatyouneed.Thingsbegintorunout.Themindcangetdepleted;thebodycangetmalnourishedintermsofbreathenergy.Soyougobackandpickupalittlebitofrapture,alittlebitofease,alittlebitofpleasuretogiveyourselfencouragement.

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Thesameoldwoman,thefirsttimeImether,cameouttoWatDhammasathitthefirsttimeIordained.Onenight,asshewassittingtheremeditatinginthegroup,AjaanFuang—whowouldoftenspeakuptomeditatorsastheyweremeditating—said,“Hey,you’refocusingtoolongoncool,subtlebreathing.Ifyoudothatallthetime,it’snotgoingtobegoodforyou.”Hereshe’dbeenhappythatshe’dbeabletogettothatsubtlelevelofbreathing,buthesaid,“Look,youneedtogobacksometimesandgivethebodystrongerbreathing,becausethebodyneedsthat.Itneedstobenourishedindifferentwaysatdifferenttimes.”Thisisanimportantpartofusingyourdiscernmentinyourmeditation:notjuststickingwithwhateveryouthinkisthehigheststageyoucanreach,butrealizingthatthedifferentstageshavetheiruses,thedifferentlevelsofconcentrationhavetheiruses.

Sokeepinmindthefactthatyou’vegotafulltoolbox.Trynottoforgetyoutoolswhenyouneedthem.

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TheFourthFrameofReferenceMarch29,2009

AjaanLeeoftenmadethepointthatwhenyou’refocusedonthebreath,youdon’thavejustthefirstframeofreference.Youhaveallfourrightthere.Thebreathisthebodyinandofitself.That’sthefirstframeofreference.Thefeelingsofpleasureorpainthatyou’reencounteringasyouattendtothebreathcountasfeelingsinandofthemselves.That’sthesecond.Asforthemindstateyou’retryingtodevelop,youfindthatit’seitherdefiledornot.Orasyougetfurtherintothisthirdframeofreference,youstartnoticingwhenthemindisconcentratedorwhenit’snot;whenit’sexpandedorenlarged,orwhenit’snot;whetherit’sreleasedornot;whetherit’severbeenexcelledornot.

Andthenthere’sthefourthframeofreference,thedhammas.Oftenwedon’thavearealhandleonhowtomakeuseofthatfourthframeofreference,becauseitlookslikelittlemorethanalistofDhammateachings.Butit’smuchmorethanthat.It’salistofdifferentframeworkstokeepinmindfordealingwithproblemsthatcomeupinthecourseofyourpractice.Youcanlookatthingsintermsofthefivehindrances,thefiveclinging-aggregates,thesixsensemedia,thesevenfactorsforawakening,orthefournobletruths.Eachlistprovidesausefulframeworkforlookingatwhat’sactuallygoingonindifferentaspectsofthepractice.Andnotjustlooking:Theyalsogiveyouguidanceinwhattodo.Thesearenotexercisesinbareawareness,becauseeachmemberofeachlistcarriesaspecificduty.Onceyou’vefiguredoutwhat’shappeningintermsofthatparticularframework,youknowwhattodoinresponse.Youknowwhattodoproactively.

Forinstance,aswe’regoingthroughdailylife,oneofthemainissuesinpracticeisrestraintofthesenses.Thisisanareawhereit’sgoodtousetheframeworkofthesixsensemedia.AstheBuddhasaidinthiscontext,whenyou’relooking,trytonotice:Whereisthefetterinthelooking?Ifyou’relistening,whereisthefetterinthelistening?Andthe“fetter”hereisdefinedasasenseofpassionanddelightforwhatyou’relookingat,orforwhyyou’relooking.It’snotalwaysthecasethatasenseofdelightcomesuponlyafteryou’venoticedsomethingdelightful.Sometimesyouhaveaveryclear

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ideaaheadoftimeofwhatyouwanttolookfor:Youwanttogetriledupaboutsomething,youwanttogetattractedbysomething,soyougolookingfortrouble.

Thisisespeciallytruewiththoughts.Notice,whenathoughtcomesup,“What’stheappealofthisthought?WhydoIgoforthisparticularkindofthinking?”Onceyou’velookedattheappeal,thenlookforthedrawbacks.Whatarethedrawbacksofgoingalongwiththatkindofthinking?Ifyougavethatparticularkindofthinkingfreereininyourmind,wherewoulditleadyou?Ifyounoticeafetter—inotherwords,youreallyaredelightinginsomethingtothepointwhereitpullsyouawayfromyourcenter—don’tjustsitthereandsay,“Oh,I’mfettered,”andleaveitatthat.You’vegottodosomethingtocutthefetter—becausethosefettersarethecauseofsuffering,whichmeansthatyourdutywithregardtothemistoabandonthemassoonasyounoticethem.Ofcourse,thebigproblemhereisthatweoftenenjoyourfetters.Weactuallycreatethemforthepurposeofenjoyingthem.Sowehavetodosomethingweusuallydon’tliketodo:tolooksquarelyatourenjoymentandseewhereit’scausingproblems.Thedelightmayseempleasantandentertainingrightnow,butwhereisitgoingtotakeyoudowntheline?

That’saframeworkyoucanuseasyougothroughtheday.Andyoucanuseitduringyourmeditationaswell.You’resittingherefocusingonthebreath,andallofasuddenyourmindisoffonsomethingyousawlastweek,somethingyoureadyesterday,orsomethingyou’reanticipatingtomorrow.Lookforthefetter.Whereisthesenseofpassion?Whereisthesenseofdelightinthatparticularthinking?Whatcanyoudotoseethroughittopryyourselfawayfromthatenjoyment?AstheBuddhanoted,thebestthingistopullyourselfawayfromtheseunskillfulwaysofthinkingandtoencourageharmlesswaysofthinkinginstead.Fromthereyoudirectthemindintoconcentration.

Thisiswherethetwoframeworksofthehindrancesandthefactorsforawakeningbecomeuseful.Whenyousitdownandtrytogetthemindconcentrated,it’susefultofigureoutexactly,“What’sgoingonhere?Whichhindranceisbedevilingmerightnow?”Onceyou’reabletoclassifyadisturbanceassensualdesire,illwill,torporandlethargy,restlessnessandanxiety,oruncertainty,thenyouknowwhattodowithit.Andsometimesjustrecognizingitasaproblemgetsyouoverthehump.

Thisisbecauseoneofthecharacteristicsofthehindrancesisthattheydeceiveyou.Whendesirearises,yourmindisusuallyalreadyonthesideofthedesire.Youdon’tseeitasaproblem.Thethingyoudesirereallyis

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somethingdesirable.Whenyouhaveillwillforsomebody,thatpersonreallyisawful.Whenthemindistorpid,well,itreallyistimetogetsomerest.It’stimetosleep.Themindisgettingtootired.Andsoondowntheline.Youhavetolearntoseetheseattitudesasgenuinehindrances,asrealobstaclesonyourpath,andnotbefooledintosidingwiththem.Askyourself,“Whatisthishinderingmefrom?”Well,foronething,it’shinderingyoufromlearningaboutthepotentialsofconcentration.Yousithererehashingyouroldwaysofthinkingandwillnevergetoutofyouroldruts.

Wereadabouttheajaans,aboutthepeopleintheCanonwhogainedstrongstatesofconcentration.Wereadaboutthedescriptionsofconcentration.Butwhat’stherealityofconcentration?Exactlywhatdothosewordscorrespondto?Ifyouspendallyourtimeplayingaroundwiththehindrances,younevergettoknow.Theonlywaytogaindirectknowledgeofthesethingsistobringsomeappropriateattentiontothehindrance,seeingthatit’sacauseofsuffering.Trytolookforwherethestressis,lookwherethelimitationis,toseehowthathindranceissquanderingyourenergy.Andthenlookforwaystoabandonit.

Whenyoudothis,you’redevelopingthefirstthreefactorsforawakening:mindfulness,analysisofqualities,andpersistence.Mindfulnessiswhathelpsyouremembertolookforwhat’sskillfulandunskillful;analysisofqualities—whichisnurturedbyappropriateattention—iswhatenablesyoutorecognizeskillfulandunskillfulqualitiesastheyarise;andpersistenceiswhatcarriesthroughwiththedesiretodeveloptheskillfulandabandontheunskillfulones.Analysisofqualitiesactuallyhelpsyouinmanyways.Itnotonlyrecognizeswhat’sskillfulandnot,butalsohelpsyoufigureouthowtoundercutanunskillfulstateofmind,likeahindrance,andhowtodeveloptheremainingfactorsforawakeninginitsplace.Asaset,thesesevenfactorsforawakeningareagoodframeworkforfiguringouthowtousediscernmenttogetthemindtosettledown.Inparticular,youlooktoseethatthesefactorsarebalanced.Ifthey’renot,howdoyoubringthemintobalance?

There’sasuttathatcomparesthisbalancingacttogettingafiretoburnatjusttherightlevelofintensity.Inotherwords,you’retryingtodevelopthefireofconcentration,thefireofjhana,asteadyflameofcenteredawareness.Sometimesitlookslikeit’sabouttogooutbecausethelevelofenergyistoolow.Incaseslikethat,youdon’twanttoemphasizequalitieslikeserenity,concentration,orequanimity.Youwanttoemphasizemoreactivequalities.Getthemindmovingagain.Analyzethingsastowhat’s

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skillfulandunskillful,andthenputinwhatevereffortisneededtogetridoftheunskillfulqualitiesanddeveloptheskillfulones.Intakingthismoreactiverole,youcandevelopastrongsenseofrapture,refreshment,astheskillfulqualitiesgetstrengthened.Thisfurtherenergizesthemind.If,ontheotherhand,yourmindistooactiveandantsy,that’swhenyoutrytocalmitdown.Goforserenity.Getthemindtofocusoneasingthebreath,calmingthebreathdown,workingthroughtensioninthebody,untilthemindgetsmoresolidinconcentrationandcancometoastateofequanimityandequipoise.

So,again,theseframeworksofthefivehindrancesandthesevenfactorsforawakeningarenotjustguidelinesforbareawareness.They’reframeworkstellingyouwhattodoifyoufindyourselffacingaparticulartypeofmindstateasyou’retryingtobringthemindtostrongconcentration.Theyhelpyougetasenseofwhatyourdutyis,whereyoucanfindthepathoutofthatparticularunbalancedorunskillfulstate.Orifyoufindthatyou’rebalancedandthemindisdoingfine,thenyourdutyistomaintainit.Youdon’tjustsay,“Oh,that’swhatconcentrationislike,”andjustletitdropfromfearofbeingattachedtoit.Youtrytokeepitgoing.Youtrytounderstandwhatcausesitsothatyoucanmaintainit.Thisiswhereyoutrytobringinanelementofwillpower.

Acoupleofyearsback,Iwastalkingtoagroupofpeopleintrainingtobecomevipassanateachers.Iwasmentioningjustthiselementoftryingtokeepthemindsteady,andoneofthemsaid,“Well,itsoundslikeyou’retalkingaboutusingwillpower,butIknowthatthatcan’tbewhatyoumean.”AndIsaid,“That’spreciselywhatImean.”Theelementofintentioniswillpower,andit’ssomethingyou’vegottouseinthepractice.Butyoucan’tusejuststrengthofwilltogetthingsdone.Youalsohavetouseyourunderstandingofcauseandeffectsothatyouruseofyourwillpowerisskillful.Thisiswhatthecategoriesofthefourthframeofreferencearefor.They’retheretohelpgiveyouguidance,onceaparticularstatecomesupinthemind,astowhatyou’vegottodoifyoureallywanttofindtruehappiness.Inotherwords,they’renotjustinstructionsinhowtorespondtosituations.They’realsoinstructionsinhowtotakeaproactiveroleingivingrisetothepath.

Thisisevenclearerinthecategoriesofthefournobletruths.Youanalyzethingsfirstintermsofthefirstnobletruth—thefiveclinging-aggregates—tounderstandwhere’sthestresshere,where’sthesufferinghere,whereandhowyou’reclingingtothesethings.Inparticular,youwanttolearnhowtoidentifyeachoftheclinging-aggregates—form,feeling,

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perception,fabrication,andconsciousness—asevents,activities,toseewhatspursthemintoactionandhowtheystop.Thenyoutrytonoticehowyou’reclingingtothem,howyoukeepcompulsivelyrepeatingthem.Thenyoutakeyourclingingapart.Ifsomething’sdisturbingyourconcentration,takeitapartintermsofthefourtypesofclinging:Where’stheclinging?Whatkindofclingingisit?Isitsensualclinging?Isitclingingintermsofhabitsandpractices?Views?Ideasofwhatyouareorwhatbelongstoyou?Trytocomprehendit—which,afterall,isthedutywithregardtothefirstnobletruth.

Onceyou’vecomprehendedthesufferingorstress,youshouldbeabletoseewhereitscauseis.What’scausingyoutocling?Where’sthecraving?Trytocatchithappening.Whenyoucancatchithappening,thedutythereistoabandonit,tostopdoingit.Asforwhicheveraspectsofthepaththatcanhelpyouseethesethings,youdevelopthem,alleightfactorsofthepath,andparticularlyrightconcentration.Thisiswhereyougetproactive.

Whenyou’vemasteredconcentration,theframeworkofthefiveclinging-aggregatescomesinhandyagain.Whenallthefactorsofthepathareinagoodstateofbalance,youstartanalyzingtheconcentrationintermsofthefiveaggregatestoseewhereit,too,isstressful.Eventheequanimityofthefourthjhanahasitselementofstress.You’vegottolookforthatsoyoucandevelopdispassionallaround.

Thisiswhy,whenyou’vemasteredconcentration,it’susefultotakethesestatesofconcentrationapartintheseways.Whereisfeelingplayingarolethere?Where’stheperception?Wherearethethoughtfabrications?Where’stheconsciousnessofthis?Whichaspectareyouclingingto?Canyouseethedrawbacksofthatclinging?It’shelpfulheretolookintermsofthethreeperceptionsofinconstancy,stress,ornot-self—orofanyoftheperceptionsthathelptodevelopasenseofdispassion.Youlookfortheinconstancy.Onceyou’veperceivedtheinconstancy,youlooktoseethatthat’sstressful.Whenyouseethestress,yourealizethatitcan’tpossiblybeahappinessyou’dliketoclaimasyourown.Oryoulearntoperceivetheaggregatesthatmakeupyourconcentrationasempty,adisease,awound.Theremustbesomethingbetter.

Thislineofperceiving,thisapproach,iswhatfinallygetsyoupastallyourattachmentsandbringsyoutosomethingreallysolid,somethingunfabricated.Atthatpoint,youcanputeventhesestrategicperceptionsdown,forthey’vedonetheirwork.You’vebeencarryingouttheseskillfuldutiestoarriveatsomethingthatdoesn’tcarryaduty.AsAjaanMunoncesaid,nibbanacarriesnodutyforthemindatall.Eachofthefournoble

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truthsentailsaduty,butnibbanaissomethingbeyondthefournobletruths,somethingoutsideoftheframeworkofthefourframesofreferenceandtheirattendantduties.It’snotanactivityinanyway.

Soit’shelpfultolookatthisfourthframeofreferenceasaseriesofguidelinesforaction,asguidelinesforyourardency.Whenaproblemcomesup,figureoutwhichframeworkisusefulforanalyzingwhereyouareinthepracticeandforpointingthepracticeinthedirectionyouwanttogo.Learntoseewhat’sgoingoninyourmindintermsoftheseframeworks,soyoucanfigureoutwhattodo,what’sthedutyhere.Thishelpsyoutostepbackfromjustbeinginyourthoughtworldsandallowsyoutotakethemapartintermsoftheirelements:theeventsandactivitiesthatputthemtogether.Thisinturngivesyouamuchbetterideaofwhattodowiththem—insteadofwhatyouhavebeendoing,whichhasbeentoclingtothemandsuffer.

Thisishowyoutakeapartthisbigmassofsufferinginthemind.Ifyoulearnhowtotakeitapart,youreallyseeit’snotasolidmountainofrock.It’sjustapileofgravel.Andeachlittlepieceofgravelisnotallthatheavy.Youcandealwithitmuchmoreeasilyasapieceofgravelthanaspartofasolidmassofrock.

Sotrytofamiliarizeyourselfwiththesedifferentframeworksandyou’llgetamuchbetterhandleonhowtodealwiththeproblemsofthemind.

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RightConcentrationDecember27,2007

Idon’tknowifyou’venoticedwhenwechantthesutta,“TheAnalysisofthePath,”aswedidlastnight,thatthelongestsectionistheonedescribingrightconcentration.It’stheonlysectionthattalksaboutstagesinthepractice.Anditgivesafairlydetailedmapofthedifferentelementsineachstage.Thequestionis,howdowerelatetothemap?It’stemptingtosay,well,there’sthisingredient,there’sthatingredient,andsoyoupullthedifferentingredientstogetherandhopethatwhatyou’vegotisastateofjhana.

Butitdoesn’treallyworkthatway.It’slikebeingtoldthatduriantastesalittlebitlikegarlic,alittlebitlikeonions,alittlebitlikecustard.Ithasalittlebitofcyanide,alittlebitofvitaminE.Soyouthrowallthosethingstogether,thinkingthatyou’regoingtogetdurian,butwhatyougetisaninediblemess.Ifyouwanttogetdurian,youhavetoplanttheseed.Heretheseedisthetopicofthemeditation.Thetopic,astheBuddhasaid,isthefourestablishingsofmindfulness.Forexample,stayingfocusedonthebodyinandofitself,ardent,alert,andmindful,puttingasidegreedanddistresswithreferencetotheworld:That’stheprocessyoufocuson.Onceyou’veplantedtheseedandkeepwateringtheseed,thetreewillgrow.Whenit’smature,thetreewillstartgivingfruit.Ifyou’veplantedtherightseed,you’regoingtogettherightfruit.Soyoudon’thavetogodesigningthefruit.Youjusthavetobeverycarefultoplanttherightseedandcareforitwell.

Sofocusonthebreathinandofitself.Asyou’refocusingonthebreath,putasideanysensualpassions.There’sthephraseinthedescriptionofjhana,“secludedfromsensuality.”Somepeopleinterpretthatasmeaningtotallycutofffromanyinputfromthephysicalsenses.Someinterpretitasmeaningsecludedfromsensualpleasures,sothatyouhavetomeditateinaplacethat’sunpleasantoraplacethat’sveryboring.ButneitherofthoseinterpretationsiswhattheBuddhameans.Sensuality,inhissenseoftheword,isyourpassionforyoursensualthoughtsandplans:theextenttowhichyoulovetoobsessaboutthosethings.Soinbeingsecludedfromsensuality,you’renottryingtocloseoffanycontactwithoutsidesensesand

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you’renottryingtoputyourselfinadull,boringplace.You’retryingtodevelopamoreinternalseclusion:Ifyouseeanysensualpassioncomingup,yousidestepit.Youputitaside.

Righthereiswheretheanalysisofthebodyintodifferentpartscomesinhandy.Ifthere’sanythinginthebodythat’sgotyoulustingforit,youcanthinkaboutalltheotherdisgustingthingsrightnexttoitinthebody.Ifyou’refeelingsomegreedforfood,thinkaboutthewholeprocessofgettingandeatingfood:exactlyhowmuchworkgoesintopreparingthefood,howshortatimeitactuallytastesgoodinthemouth,andthenwhatit’slikeasitgoesthroughthedigestivesystemandcomesouttheotherend.Inotherwords,you’reusingsomethinkingheretoprotectyourself,topullyouawayfromunskillfulthoughts,andinparticularfromsensualpassion.

Anotherwayofgainingseclusionfromsensualityistofullyinhabityoursenseofthebody.Thisiswhatrupa,orform,meanswhenyou’reinjhana:thesenseofthebodyasfeltfromwithin.Youfeeltheinsideofyourhands,theinsideofyourfeet,theinsideofeverything.Themindisn’tlivingoutintheworldwithitsthoughtsaboutsightsorsoundsorsmellsortastesorthingsthatcomeandtouchthebody.Youwanttobeonthelevelofform:thebodyinandofitselfasit’spresenttoyourightherefromtheinsiderightnow.Andasyou’realertandmindful,you’reardent:Youwanttouseyouralertnessandmindfulnessinaskillfulway.

Inotherwords,noticehowthebreathfeelsandaskyourself:Isthisthekindofbreathsensationyoucouldsettledownandspendlotsoftimewith?Ifit’snot,whatcanyoudotochangeit?Thisiswhereevaluationcomesin.Theclassicimageforthefirstjhanaisofabathmanworkingwaterthroughhislumpofbathpowderandturningitintoakindofdough.Ofthedifferentimagesusedforthejhanas,thisistheonlyonewithaconsciousagentdeliberatelydoingsomethingandevaluatingtheresults.You’refindingasenseofpleasureandfullnesswiththebreath,andthenyoudeliberatelyworkitthroughthebodyasawhole,evaluatingtheresultsasyougoalong.

Indoingso,youlearnanawfullotaboutthissenseoftheformofthebodyandhowtheenergymovesthroughitandaroundit:howtheenergycanmoveinacomfortablewayandhow,ifyouforceitinthewrongway,itcangetveryuncomfortable.Youhavetoobserveandlearnwhatworksandwhatdoesn’t.Inthiswayyou’renotonlydevelopinganiceplacetobeinthepresentmoment,butalsolearningabouthowthedifferentaggregates—suchastheaggregateoffeelingandtheaggregateofform—interact;howyourperceptionhasaneffectonthesethings.You’llseehowyoucometo

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themeditationwithspecificperceptionsinmind,aparticularideaofhowthemindfocusesitself,ofhowthebreathworks,ofhowtheenergyinonepartofthebodyrelatestotheenergyinanotherpartofthebody.Asyoumeditate,yougetachancetotestthoseperceptions.Ifthey’renotworking,tryoutotherperceptions.

Allofthisisevaluation.Whenyou’vegottherightfocalpoint,you’reevaluatingitproperly,andyou’rekeepingaspecifictopicinmindascontinuallyasyoucan,you’vegotallthecausalfactorsneededtogetyouintorightconcentration.Thenyoudon’thavetothinkaboutanythingelse.Youdon’thavetoaskyourself,“DoIneedtoaddalittlebitmorerapture,alittlebitmorepleasure?”Ifyou’vegotthecausesright,theresultswillcomeontheirown.Theraptureandpleasureareresults.Ifyouaren’tgettingtherightresults,focusbackonthecauses,whicharedirectedthought,evaluation,andsinglenessofpreoccupation.Whentheseareright,thepleasurewillcomeasasenseofease,whereastherapturecancomeinmanydifferentforms.Insomecasesit’ssimplyasenseofrefreshment,oflightnessorfullnessinthebody.Othertimesit’smoreintense:asenseofthrillrunningthroughthebody,oryourhairstandingonend.Again,yourmainconcernistostickwiththecauses.Youdon’twanttogooutredesigningthefruit,paintingthefruit,squeezingthefruit,orpullingonit.Focusonthecauses,andthefruitwillmatureonitsown.

Thenthere’salwaysthequestion:Howdoyouknowyou’vehitthefirstjhana?Youcan’treallyknowatfirst.Itdoesn’tcomewithasignthatsays,“Nowenteringjhana,PopulationOne.”Whenyoufindthemindinastatethatfeelsreallygood,reallycomfortable,withasenseofcominghome,thenwhenyouleaveit,putapost-itnoteonit:Thismightbesomethingimportant.Inotherwords,youapplyalabeltoit,butatthesametimeyourealizeyou’renotyetreallyfamiliarwiththeterritory,soyoudon’twanttobetooquicktoincisethelabelinmarble.

Theonlylevelofjhanawithareallydefinitesignpostisthefourth,whichiswherethein-and-outbreathingstops.There’sasenseofawarenessfillingthebodyandit’sallverystill.Themindisstill,thebodyisstill,andeverything’sperfectlybalanced.Allthebreath-energychannelsinthebodyareconnected,sotheynourishoneanother.There’snoneedtobreatheinandout,sothere’snoin-and-outbreathingatall.Atthatpointyouknowyou’vehitthefourthjhanaandyoucanputamoreconfidentnotethere.Thenyoucanlookbackatthevariousstagesyou’vebeenthrough,andyoumighthavetorearrangethenotesalittlebit.Oryoufindthatyou’vetakenmorethanfourstepscomingin.TherearepassagesintheCanonthattalk

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aboutfivestagesinjhanapractice,othersthattalkaboutthree.Soit’spossiblethatyourpathintothefourthjhanamightnothavethesamenumberofstepsassomebodyelse’s.

InoticedthatwhenAjaanFuangwasteachinghisstudents,differentpeoplewouldhaveallsortsofdifferentexperiencesinthemeditationuntiltheygottothepointwhereeverythingwasverystillinthebody.Thein-and-outbreathingfinallystopped.Breathenergywasfillingthebody,awarenesswasfillingthebody,everythingfeltveryconnected,balanced,andverybright:notnecessarilywithalight,butwithasenseofrealclarity.Thenfromthatpointoneveryoneseemedtogothroughthesamestages.

Buttheprocessofgettingintothatpointisgoingtobeaveryindividualthing.Theimportantfactoristhatyoufindameditationtopicyoureallylike.There’sgottobeanelementofdelightherebecauseyou’retryingtodevelopastateofbecoming,ahealthystateofbecoming,analternativetotheunhealthyandunskillfulstatesofbecomingyou’vebeenengagedinbefore.Andanimportantcomponentinbecomingisdelight.Withrightconcentration,youhavetodevelopastrongsenseofeaseandwellbeing.That’stheonlywaytopullyourselfawayfromthetemptationtokeepfallingbacktothesensualdelightthatfeedsyouroldsensualindulgences.

TheBuddhaoncesaidthateventhoughyoumayhavearightunderstandingaboutthedrawbacksofsensuality,ifyoudon’thaveaccesstothekindofpleasureandrapturethatjhanacanprovide,you’realwaysgoingtobetemptedtogoback.Somereinsightonitsownisn’tenoughtopullyouawayfromthosetemptations.Youneedsomethingelse—somethingstrongerandmorevisceral—toprovidethemindwithasenseofwellbeing.Thisiswhatrightconcentrationprovides.

There’sanicesuttainwhichtheBuddhatalksaboutabullelephantwhowantstogodowntotheriverandbathealone.Whenheliveswithanelephantherdandgoesdowntotheriver,thesheelephantsandbabyelephantsbumpintohim.Hewantstodrinkclearwaterandofcoursethey’vemuddieduptheriver.Sohedecidestogooffonhisown.Then,ashe’slivingalone,whenhegoesdowntotheriver,thewaterisclear.Nobodyisbumpingintohimashebathes.Hecomesout,breaksatwigoffthetree,andscratcheshimselfwiththetwig.Hefindssatisfaction.Heallayshisitch.

TheBuddhasaidthatit’sthesamewhenyoupracticerightconcentration.Yougainasenseofseclusion,andthenthepleasure,therapture,andthesenseofequanimityarelikescratchingyourselfwiththetwig.Itfeelsgood.Itallaysyouritch.Andthat’sanimportantpartofthepractice.Withoutthatsenseofeaseandwellbeing,everythinggetsverydry.

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Atthesametime,oncethemindissatisfiedinthisway,yougettoseetheactivitiesofthemindreallyclearly,yougettoseethebodyreallyclearly,becauseyou’rerighthere.Veryconsistentlyhere.Alert.Mindful.

Thenyoubegintoseeyourbodyandmindintermsoftheaggregatesinaction.Youseeform,i.e.,theformyou’reinhabiting.Youseefeelings,thefeelingsthatcomefromthedifferentwaysthebreathenergymovesthroughthebody.Youseeyourperceptionsinaction,yourfabricationsinaction.Forinstance,whenyoumovefromthefirsttothesecondjhana,youletgoofverbalfabrication,andyourrelationshiptothebreathchanges.Singlenessofpreoccupationisafactorofallthelevelsofjhana,butwhenyougetintothesecondjhana,theBuddhausesanewterm:unification.Inunification,itfeelsasifyourawarenessandthebreathbecomeone.Younolongerfeellikeyou’resittingoutsideofthebreathkneadingitthroughthebody;you’reimmersedinalakewiththecoolwaterofaspringwellingupinside.You’reactuallyonewiththebreath.Youdon’thavetoadjustitanymore;youdon’thavetoevaluateitanymore.Thingsbegintomeldtogether,mergetogether,withasenseofoneness.Thatonenessremainsasafactorofyourconcentrationallthewayupthroughthedimensionoftheinfinitudeofconsciousness.Thisiswhathappenswhenyouletgooftheverbalfabricationsofdirectedthoughtandevaluation.Whenyougettothethirdjhana,youletgoofoneaspectofmentalfabrication—thesenseofrapture—becauseitstartsfeelinggross.Whenyougettothefourthjhana,youletgoofbodilyfabrication.Inotherwords,thein-and-outbreathactuallystops.

Therearetwowaysyoucanobservethemindinthecourseofpracticingjhana.Oneisasit’sinaparticularstateofjhana.Infact,allthewayupthroughthedimensionofnothingness,youcanobserveeachstatewhileyou’reinit.It’slikehavingyourhandinaglove.Itcanbefullyintheglove,partlyintheglove,ortotallyremoved.Whenyou’refullyinthehigherjhanasyoucan’tobservethem,butwhenyou’repartlyinthem,youcan.Youpullthemindslightlyaboveitsfullabsorption—butnottotallyout—sothatyoucanobservewhat’sgoingoninthatparticularstate.Anotherwaytoobserveitis,asyoumovefromoneleveltothenext,toseedifferentfabrications,differentperceptions,justpeelingaway.

Soyou’rebeginningtoseeexactlywhattheBuddhaistalkingaboutwhenhetalksaboutthefiveaggregates.Youseetheminaction—fortheyareactions.Youseethedistinctionsamongthem.

Youalsoseehowtheyinteract,whichmeansthatyou’renotonlyinareallyniceshadyplacewithabranchthatyoucanusetoscratchyourself

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anywhereyouitch.You’realsoinanidealplacetowatchwhat’sgoingonrighthereinthepresentmomentintermsoftheaggregates.Thisallowsyoutostartlookingatthingsinandofthemselvesastheycomeintobeingrighthere,rightnow.

Thisiswhyrightconcentrationistheheartofthepath.It’sthefirstelementofthepaththattheBuddhadiscovered.Youprobablyknowthestory.He’dgonetotheextremeendofself-afflictionthroughthevariousausteritieshehadforcedhimselftoundergo,andaftersixyearsherealizedthatthiswasn’tworking.Inspiteofallhisinvestmentinthatparticularpath,hehadthegoodsenseandthehumilitytorealizethattheremustbeanotherway.Soatthatpointhehearkenedbacktothetimewhenhewasachildandhadenteredthefirstjhanawhilesittingunderatree.Thequestionaroseinhismind:“Couldthisbethepath?”Andhesaid,“Yes,thisisthepath.”Sorightconcentrationisthefactorthathefirstrealizedwaspartofthepath.Fromthatpointon,asheworkedwithit,hebegantorealizethatotherfactorshadtosupportitaswell.Butrightconcentrationisthecentralone,theoneyoucan’tdowithout.Andthetimespentondevelopingrightconcentrationisverywellspent:bothbecauseit’sagoodplacetostayandbecauseit’sanidealplacetostartseeingtheprocessofbecomingintermsofthefiveaggregates.

Soyoukeepitinthebackofyourmindthatthisiswhatyouwantinthepractice,thisiswhereyou’reheadedasaninterimgoalonthepath.Butaswitheveryaspectofthepath,youhavetocombineyourdesireforaparticulargoalwithanunderstandingofthestepsthatwilltakeyouthere.AstheCanonsays,desireforawakeningisagoodthing.Butit’sagoodthingonlywhenitgetsyoutofocusontheactualstepsthatwilltakeyoutoawakening.Andthesameprincipleappliestojhana.Youknowinthebackofyourmindthatthisiswhereyou’reheadedbutyoucan’tbeobsessedwithwhat’swrittenonthemap.Youhavetobemoreobsessedwiththecausesthatwillgetyouthere.Yousecludethemindfromsensuality.Andwheredoyoudothat?Byfocusingonthefourestablishingsofmindfulness.

TheBuddhasaysthatthisisyourterritoryasameditator.Ifyouwanderoffyourterritory,it’slikethequailwhowanderedawayfromtheplowedfieldwherehecouldhidefromthehawk.Hesuddenlyfindshimselfoutinanopenmeadowwhereahawkswoopsdownandcatcheshim.Asthehawkcarrieshimoff,helamentshisbadfate,“Ah,Ishouldn’thaveleftmysafefield.IfIhadn’t,thishawkwouldhavebeennomatchforme!”Thehawksays,“Okay,I’llletyougothere,buteventhereyouwon’tescapeme.”Heletsthequailgo.Thequailgoesandstandsontopofastoneturnedupby

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theplowandshoutstothehawk,“Okay,comeandgetme,youhawk.Comeandgetme,youhawk.”Andthehawk,withoutbragging,justfoldshiswingsanddivesdown.Thequailseesthatthehawkiscomingathimfullspeedandsojumpsbehindthestone.Thehawkcrashesintothestoneanddies.

Thisistheanalogyforwhenyouwanderoffintosensualpassions:You’reoutwherethehawkcangetyou.Butwhenyou’rehereinthebody—ardent,alert,andmindful—you’reinyoursafeterritory.Justkeepinhabitingthebodyasyougothroughtheday.Whetheryou’reinjhanaornotdoesn’tmatter.Aslongasyouhavethissenseoffullyinhabitingthebody,beingintouchwiththebreathenergyinthebody,you’reintherightlocation,you’reintheproperterritory.Asforthemapofthedifferentstages,keepthatinthebackofyourmind.Ifyoulookatthemapwhileyou’redriving,you’lldriveofftheroad.Usethemapafteryou’vecomeoutofmeditationtoreflectonwhatyouexperienced,whathappenedinthecourseofthemeditation.Overtimeyou’llarriveatyourownmorecompletemapofthedifferentstagesthemindgoesthrough,thedifferentwaysitsettlesdown,thedifferenttypesofconcentrationyoucangetinto.Butallthiscomesfromhavingapropersenseofcauseandeffect.

ThisiswhytheBuddhaputrightviewattheverybeginningofthepath:seeingthepracticeofmeditationasatypeofkamma,somethingyoudotogettheresultsthatyouwant,withtherealizationthattheresultshavetocomefromcauses.Ifyoufocusonthecauses,withthesenseofwhereyouwanttogokeptinthebackofthemind,thecauseswilltakeyouthere.Inthiscase,it’snotdonebyfocusingonyourmemoryofwhatwasstatedinthetextsaboutjhana.It’sdonebyfocusingonthebreath,gettingtoknowthebreathbyevaluatingit,adjustingit,settlingin.That’swhereyou’llseerightconcentration.

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TheUsesofRightConcentrationDecember2,2014

Ittakesafairamountofefforttogetthemindintorightconcentration—somuchso,thatmanyofusdon’twanttohearthatthere’sstillmoretobedone.We’dratherstoprighthereandrest.Butwhileitmaybetruethatrightconcentrationisthelastfactorofthepath,thatdoesn’tmeanthatrightconcentrationbyitselffinishesthejob.Youhavetobringtheotherfactorsofthepathtobearonitagaintocarrythingsallthewaythrough.

WhentheBuddhatalksaboutrightconcentrationanditssevenrequisites,partofthemeaningof“requisite”isthatyouhavetodevelopthefirstsevenfactorsofthepath,suchasrightviewandrightresolve,inordertogetthemindintorightconcentrationtobeginwith.Butitalsomeansthat,onceyou’veattainedrightconcentration,youcontinueapplyingallsevenfactorstoit:inparticular,tofurtherdevelopmindfulnessandalertness,alongwiththerightviewthatputsanendtoallyourdefilementsandactuallygetsyoutothegoal.

RememberthatwhentheBuddhagavehisfirstDhammatalk,allhetalkedaboutindetailwasrightview.Hementionedtheeightfactorsofthepathbutthenfocusedjustonthefirstfactor,rightviewaboutsuffering,itscause,itscessation,andthepathtoitscessation.ThatwasenoughforVen.AññaKondaññatoexperiencetheDhammaeye,thefirstlevelofawakening.WecanassumethatAññaKondaññafollowedthroughfromrightviewtodeveloptheotherfactorsofthepath,too—because,afterall,theBuddhasaidthatyoucan’tattainthefirstlevelofawakeningwithoutdevelopingalleightfactors.ButAññaKondañña’scaseshowshowcrucialrightviewcanbe.

Ven.Sariputta’swasasimilarone.Heheardaveryshortversethatboiledrightviewdowntoitsmostbasicterms—thatwhateverhasacausewillendwhenthecauseends—andtherehewas:Heexperiencedthedeathless.We’renotassharpandasquick-wittedaseitherofthesetwo,sowehavetoputalotmoreworkintogettingthemindintorightconcentrationandthenapplyingtheotherfactorstothatconcentrationtogetthesamekindsofresults.That’swhywehavetolearnabouthowtouse

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concentrationtocompletethework.TheBuddhatalksaboutthefourproperusesofconcentration,orinhis

terms,thefourdevelopmentsofconcentration.Somepeopleinterpretthisasmeaningthatyouhavetodevelopfourdifferentkindsofconcentration,withjhanaasonlyoneofthefour,butwhenyoulookatthepassagesintheCanonwheretheBuddhatalksaboutworkingbeyondconcentration,ineverycaseit’samatterofgettingthemindintoanyoneofthefourjhanasandthenworkingfromthere.

Thefirstuseforconcentrationisasapleasantabiding.Inotherwords,yougetintojhanaandyoujuststaythere.Yousettlein.Alltoooftenatthispoint,whenweknowthattherearestepsbeyondconcentration,wegetantsyandsay:“Well,nowthatwe’vegotthemindtosettledown,what’snext?”Hereit’simportanttotellyourself,“Thisiswhat’snext.Justkeepondoingwhatyouaredoingsoyougetreallyfamiliarwithit.”

Oneofthereasonsforjuststayinghereisthatyoucannourishthemindinthisway.Themindoftencomestothepracticeinaveryfrazzledstateandneedstobesoothed.Itneedstobestrengthened.Rememberthatconcentration,astheBuddhasaid,islikefood.Sofeedyourmindwellbecauseyouneedthisnourishmenttohelpyoustickwiththepracticeasawhole.Yourabilitytotapintoasenseofwellbeinginsideiswhatmakesiteasiertofollowtheprecepts,easiertopullyourselfoutofsensualattachments,easiertodowhateverisrequired.

So,astheBuddhaoftensays:Settleinandindulgeinthepleasureortheequanimityofthatparticularstateofconcentration.Learntoenjoyit.You’llfindthatthisissomethingthatyoucanreallydelightin.Andyoushouldtrytonoticethatfeelingofdelight,becauseit’sgoingtoplayanimportantrolelaterwhenyouuseconcentrationtodevelopdiscernment.Inthemeantime,youusethedelighttogetgoodatyourconcentration.AsAjaanFuangusedtosay,youhavetobereallycrazyaboutthemeditationinordertodoitwell.Youhavetobeintriguedbytheintricacies.Whatevergetsinyourway,tellyourself:“Iwanttofigureoutsomewayaroundthisobstacle.”Treatitasyoursport,andbelikesomeonewho’sreallydevotedtoasport,whowantstofigureoutandmasterallofthelittleproblemsandchallenges,andfindsthattheyarereallyengaging.Youwanttodevelopthatsamekindofengagementwithyourconcentration.

Theseconduseforconcentrationisfordevelopingpsychicpowers.Nowthis,ofthefouruses,istheoptionalone—andyoucan’tdetermineaheadoftimethatyou’regoingtodevelopthispowerorthat.Thesethingsmaycome,ortheymaynot.AstheBuddhasays,theycomewhen,afteryou’ve

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gottenthemindintoconcentration,there’sanopeningontothatparticularpower.Itmightbetheabilitytorememberyourpreviouslives,ortoreadotherpeople’sminds.Ortheopeningmaynevercome.Anumberoftheforestajaansarefamousfortheseabilities,whereassomeofthemseemtohavehadveryfew.AsAjaanFuangsays,AjaanLeehadallofthemexceptfortheabilitytolevitate.Thishadalottodowithhiskamma:Thekammawaswhatdeterminedwhethertheopeningcameornot.Theimportantthingisthatiftheopeningcomesforyou,youhavetoaskyourself:What’sthebestuseofthis?Areyougoingtousethepowertodevelopunskillfulstatesofmindsuchasprideandconceit,orareyougoingtouseittodevelopdispassion?

Thisiswheretheothertwousesforconcentrationcomein.Thefirstistousetheconcentrationtodevelopmindfulnessandalertness,toseehowphysicalandmentalphenomenaariseandpassaway.Theconcentratedmindisareallygoodplacetoseethearisingandpassingawayasit’shappening.Sometimesthishappenswhileyou’restayinginplace.Sometimesitcomesfromsimplymovingfromonelevelofconcentrationtoanother.Younotice:“Oh,somethingchangedhere.”Thebreathchanged.Yourperceptionchanged.Afeelingchanged,fromrapturetoamoreeasefulpleasure,orfrompleasuretoequanimity.

Asyougetthemindinandoutofconcentration,trytonoticethesechanges,becausethisskillenablesyoutonoticehowperceptionsandfeelingshaveanimpactonyoursenseofyourbodyandmind.Theydeterminehowyouexperiencethebreath,howyouexperienceyourbody,howyouexperienceyourselfinthecontextoftheworld.Soyouwanttobeabletonoticewhentheseperceptionsandfeelingscome,whentheygo,whichparticularperceptionorfeelinghasreplacedanearlierone.Thenyoubegintonoticeotherthingsaboutperceptionsandfeelingsaswell:Whenaparticularperceptionisinyourmind,whatlevelofstressordisturbanceaccompaniesitinthemind?Orinthebody?Whenaparticularfeelingofpleasurecomes,isitgoodforthemindornot?

WhentheBuddhatalksaboutwhathecallstheentryintoemptiness,youstartoutwithaverynormalstateofmind:themindthathasleftthevillage,hasgoneintothewilderness,andsettlesintoaperceptionof“wilderness”—likewhatwe’redoingrightnow.We’resittingouthere,surroundedbythechaparral,surroundedbyquiet.Youcanthinkbacktowhenyouwerehome,withyourfamilyandfriends.Themindwasalotmoredisturbedthen.Nowyou’rehere,awayfromthem.What’sthedifference?Ifyouwantedto,youcoulddiguptheissuesyou’vehadwith

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yourfamily,youcouldstillchewthemoverlikeadogwithabone,butyoudon’t.Youcanholdanotherperceptioninmind:thatyou’rehere,awayfromthosethings.Theydon’tloomsolargeanymore,andthemindisalotlighterasaresult.Rightthereyouseethedifferencebetweentheperceptionthattellsyouthatyou’reamongthesepeopleandthattheirissuesareimportant,andtheperceptionthatyou’reawayfromthemandtheissuesarenotsoimportantatall.Theseperceptionshaveadifferentimpactonthelevelofdisturbanceinyourmind.

Sotheperceptionsdon’tjustcomeandvanishlikelinesdrawninthewater.Theyhaveanimpact.Youwanttoseethat,sothatyougetasenseofwhichperceptionsareskillfulandwhichperceptionsarenot,bywatchingtheircomingandgoing,alongwiththeriseandfallinstressthatresultsfromtheircomingandgoing.This,theBuddhasaid,iswhathelpsfostermindfulnessandalertness.

Thefinaluseofconcentrationgoesdeeperthanthat:Youusetheconcentrationtoputanendtothementaleffluentsofsensuality,becoming,andignorance.Todothat,youwanttoseetheoriginationandthepassingawayofthefiveaggregates:form,feeling,perception,fabrications,andconsciousness.Onthesurfacethismaysoundlikethesamesortofthingasdevelopingmindfulnessandalertness,buttheword“origination”heresignalssomethingdifferent.Itpointsnottothefactthatthingscomeandgo,buttothefactthattheycomebecauseofareason.That’sthemeaningof“origination,”andtheoriginationoftheaggregatesisthedelightyoutakeinthem.It’sbecausewedelightinform,forexample—wewantform,wewanttohavethisexperienceofthebody—thatwetakethepotentialsforform,comingfromourpastkamma,andturnthemintoanactualexperienceofform.Whateverpotentialthereistoaugmentthatexperienceandtoverifyit,wegoforit.Weturnitintoanactualexperience.Thesamewithfeelings:Wewantfeelings.Andperceptions:Wewanttohaveperceptions.Wewanttobeabletolabelandidentifythings.Andthere’sacertaindelightinallofthis.Thedelightiswhatdrivesustofabricatethesethingsagainandagain.Thisappliestoalloftheaggregates.Wefashionthemintorealexperiencesbecausewedelightinthemandintheprocessoffashioningandfabricationthatweusetomakethemintosomething.

Wheredoyouseethismostclearly?Inyourownstateofconcentration.It’sthesameconcentration,thesamejhanayou’vebeenpracticing,butnowyou’relookingatitfromadifferentangleandwithadifferentpurpose.You’retryingtofigureouthowyoufabricateitsothatyoucanfindsomethingthat’sevenbetterthanthejhana,somethingthatprovidesa

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happinessthatdoesn’thavetobefabricated.Soyouapplyperceptions—suchastheperceptionofinconstancy,stress,ornot-self—thatdigoutthedelightthatyoufindinthevariousaggregatesastheymakeuptheconcentration:theformofthebody;thefeelingofpleasureorequanimity;theperceptionsthatholdyouwiththebreath,orwithspace,orwhatevertheobjectmaybe;whateververbalfabricationstheremaybearoundthat,commentingontheconcentration;andtheconsciousnessofallthesethings.Youapplytheperceptionsofinconstancy,stress,andnot-selftoquestionthedelightthatyoutakeintheseaggregatesthatyou’refabricatingintojhana.Aretheyreallyworthit?

Nowifyourconcentrationisn’tstrongenough,thenwhenyouusethisanalysis,yourconcentrationwillfallapartandyou’llbebackinanordinarymindstate.Oryoumayslipintoanotherlevelofconcentration.Butifyourconcentrationisstrongenough,thingsfallapartinadifferentway.Yourealize:Theremustbesomethingotherthanthesefabricatedstates.Themindthenturnstowardnotcreatinganythingnew.Youdon’twanttostaywhereyouare,butyoudon’twanttogoanywhereelse,either,becausethatwouldbefabricated,too.Youseethatwhateveractivityorplaceyou’regoingtocreateforthemindtostayjustendsupwithmoreoftheseaggregates.Sohowaboutsomethingthat’snotcreated?Isthatpossible?Andifthingscometogetherright,iftheopeninghappens,youfindthat,Yes,itispossible.Everythingfabricatedfallsapartandfadesaway.TheBuddhawasright.Therereallyisanunfabricated,unconditionedhappiness.

Ofthedifferentusesforconcentration,thislastisthemostimportant,becauseit’swhatactuallytakesthislastfactorofthepathandmovesitontothegoal.ThatwastheBuddha’swholepurposeinusingthisimageofa“path”:Itleadstosomethingbeyondthepath.Ithasagoalthat’sdifferentfromthepath.Don’tbelievepeoplewhosaythatthepathisthegoal,orthatthepathleadstorightview.Whentheysaythat,it’sasignthattheyhaven'texperiencedthegoal.Wedon’tpracticeforthesakeofrightview,orforthesakeofrightconcentration,orfornosakeatall.Wefabricateandusethesethingsasstepstowardagoalthatliesbeyondthem:thedeathless,totalfreedomfromfabrication,fromsufferingandstress.Thisiswhatmakeseverythingelseinthepath,alltheeffortthatgoesintofabricatingandmasteringallthefactors,worthwhile.

TheBuddhadoesn’ttalkmuchaboutthegoal.Afterall,it’snotsomethingyoucancreate,sothere’snopointindescribingittoomuch,forotherwiseyoumighttrytotakethedescriptionandcloneit,whichdoesn’twork.Hetalksaboutthegoaljustenoughtomakeyouunderstandthatit’s

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worthpursuing:theultimatehappiness,theultimatefreedom,totallyoutsideofanyphysicalormentallocationinspaceortime.Ashesays,ifyouholdtoaperceptionthatthegoalmightbeaccompaniedbyanykindofsufferingorregret,dropthatperception.Don’tlistentoit.Thedeathlessistotallysatisfyingandendsallyourhungers.Onceyourhungersaresatisfied,thatsolvesallyourotherproblemsaswell.

That’swherethispathisgoing.Andit’stherightpath.Rightviewisrightview;rightresolveisrightresolve;allthefactorsarerightallthewaydowntheline.They’reright,notbecausetheBuddhasaidtheywereright,butbecausetheyactuallywork,inthesamewaythat,ifyouwantmilk,squeezingacow’sudderistherightwaytogetmilkoutofthecow.Itgivesyoutheresultsyouwant.Ifyoutrytogetmilkbysqueezingthecow’shorn,it’swrong—becauseitdoesn'twork.Rightandwrongarereallytwodifferentthingsbecausetheygivedifferentresults.

Andthepathisreallynoble—becauseittakesyoutoagoalthat’snoble:somethingnottouchedbyaging,illness,ordeath.AstheBuddhasaid,therearetwokindsofsearch.There’sthesearchforhappinessinthingsthatcanage,orgrowill,anddie.That’stheignoblesearch.Andthenthere’sthenoblesearchforthethingsthatliebeyondaging,illness,anddeath.Becausethegoalisnoble,itmakesthesearchnoble.Thepaththatsucceedsintakingyouthereisnobleaswell.

Whenyouputallthefactorstogetherproperly,youbecomeanobleperson.Butatthatpointyoudon’treallycarewhetheryou’reanoblepersonornot,becauseyou’vefoundsomethingthat’sevenmorevaluablethantryingtofigureoutwhoyouare,orwhatyouare,orhowyourankwithregardtootherpeople.AjaanSuwathadanicecommentaboutthis.Hesaidthatthewholeissueofselfandnot-selfbecomestotallyirrelevantwhenthegoalisreached.Youusetheperceptionofselfskillfullytofabricatethepathtofindhappiness.Youusetheperceptionofnot-selftodevelopthedispassionneededtoremoveanydesiretokeeponfabricatingexperiences,sothattherecanbeanopeningtotheunfabricated.Butoncethere’sanopeningtothatdeathlessdimension,youdropallperceptions,andthere’stheultimatehappiness.Atthatpoint,youdon’tworryaboutwhetherornotthere’saselfexperiencingitornoselfexperiencingit,becausetheexperienceisthere.Andthat’sallyouneed.

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Glossary

Ajaan(Thai):Teacher;mentor.

Bhava:Becoming.Theactoftakingonanidentityinaparticularworldofexperience.Becomingcanoccuronamacrolevel—aswhenonetakesonanewphysicalandmentalidentityafterdeath—oronamicrolevel,withinthemind.Therearethreelevelsofbecoming,onthelevelsofsensuality,form,andformlessness.

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

Jhana:Mentalabsorption.Astateofstrongconcentrationfocusedonasinglesensationormentalnotion.Sanskritform:dhyana.

Kamma:Intentionalact.Sanskritform:karma.

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

LuangPuu(Thai):VenerableGrandfather;atitleforanelderlyandveryrespectedmonk.

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

Pali:ThenameoftheearliestextantcanonoftheBuddha’steachingsand,byextension,ofthelanguageinwhichitwascomposed.

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Sutta:Discourse.Sanskritform:sutra.

Upasika:Layfemaledisciple.

Vipassana:Insight.

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TableofContents

Titlepage 2Copyright 3Introduction 4AnOverviewofthePath 5RightView 12RightResolve 17RightSpeech 21RightAction 26RightLivelihood 31RightEffort 36RightMindfulness 42TheSecondFrameofReference 47TheThirdFrameofReference 53TheFourthFrameofReference 59RightConcentration 65TheUsesofRightConcentration 72Glossary 78

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