ePublishedDhammaTalksVolumeIII

by

ThanissaroBhikkhu(GeoffreyDeGraff)

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copyright2011thanissarobhikkhu

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AnchoredbySkillfulRootsMarch,2003

Fromallaccounts,theworldisgoingtogothroughabadperiod:war,economicproblems,insecurityofallkinds.Ofcoursewe’veneverreallybeenallthatsecure.Butapparentlyourinsecurityisgoingtobecomemuchmoreobvious.It’slikeabigstormcomingthrough.Whenyouknowastormiscomingthrough,you’vegottodowhatyoucantohunkerdown,towithstandit,sothatyoudon’tgetblownawayandthethingsaroundyoudon’tcomecrashingdownontopofyou.Inasimilarway,whenlifedoesn’tgoasyoulike,it’slikeastormcomingontothemind,andyouneedtodevelopyourpowersofresilience.Ifyoucompareyourmindtoatree,youwanttohavedeeproots,widespreadroots,healthyroots,thekindsofrootsthatwillkeepthetreefromgettingblownoverandkilled.

Traditionally,theBuddhatalkedaboutrootsforthemind.Thereareunskillfulrootsandskillfulroots.Theunskillfulrootsaregreed,anger,anddelusion.Theskillfulonesarelackofgreed,lackofanger,lackofdelusion.Unskillfulrootsarelikerottenroots.Theydon’tholdyourtreeupandtheydon’tgiveyoumuchnourishment.Sothosearenottherootsyouwanttodependon.Therootsyouwanttosendoutarerootsbasedonlackofgreed,lackofanger,lackofdelusion.ThereisaphraseAjaanLeequotes—Idon’tknowwhereitcomesfrom,Ihaven’tfounditintheCanonyet;maybeit’sfromthecommentaries,butitmakessense:Hesays,generositynourishestherootsoflackofgreed,preceptsnourishtherootsoflackofanger,meditationnourishestherootsoflackofdelusion.

Thesearetheactivitiesthatwehavetoengageinordertoprepare,inordertowithstandthestorm—notjustbeforethestormhits,butallthewaythroughoutthestorm.Beinggenerous,observingtheprecepts,andmeditatingkeepusstrong,keepusfromgettingblownaway.Ifyoursurvivalisaccomplishedwithoutgenerosity,withoutvirtue,withoutmeditation,it’snotworthmuch.It’snotthesortofsurvivalthatkeepsyouhealthyandwell-nourished.Youlookatsurvivorsofwar,whohadtogoandkillandstealandcheatandbomb,andthengointoalotofdenialaboutit.Lookatalltheveteransofpastwars,emotionallyscarredforlife.Theydidsurvive,butatahugecost,thecostoftheskillfulrootsinthemind.It’sbynourishingtheskillfulrootsthatthehealthofthemindsurvives.Evenifwehavetoleavethisparticularbody,atleastthemindhasthepotentialforsendingoutskillfulrootswhereveritfindsitselfthenexttime

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around.It’snourishedwithitsinnersenseofwell-being,truthfulness,self-honesty.Youlookatyourbehaviorandthere’snothingyouhavetohidefromyourself.That’simportant.Atthesametime,whenyoureflectonyourbehavior,yourealizeyou’vebeenhelpfultootherpeople.Practicinggenerosityislikesendinggoodrootsout,spreadingabroadinalldirections,sothatyou’resurvivalisnotjustforyourownsake,butithelpsotherpeoplewell.

Thesamewiththeprecepts:Ifyou’reveryselectiveaboutwhoyou’lltreatkindlyandwhoyouwon’ttreatkindly,ortherearecircumstancesunderwhichyou’regoingtoholdbytheprecepts,andothercircumstancesunderwhichyou’renotgoingtoholdbytheprecepts,yourrootscoveraverylimitedrange.Butifyoudecidethatundernocircumstancesareyougoingtobreakthefiveprecepts,theBuddhasaysthatyou’regivingunlimitedsafetytounlimitednumbersofbeings.Inreturnyougetashareinthatunlimitedsafetyaswell.Soagainyoursurvivalisnotjustaselfishthing.It’snotbasedonthekindofrootsthataregoingtorotordryout,orgetpulledupeasily,getblownaway.Thesearehealthyrootsthatspreadoutandkeepyousecureinthestorm.

Asforthedeeprootsyouneed,thosecomefrommeditation.Thesearetherootsthatgrowdeepdowninthemind.It’sthroughthemeditationthatyourealizehowyourtruehappinessdoesn’thavetodependonsituationsoutsidebecauseyou’vefoundasourceinside.Yourtaproothasgottendownthatfar.It’stappedintosomethingspecial.It’slikethewaterinearthquakefaults.Afriendwhohasdoneastudyhasfoundoutthatthere’swaterinearthquakefaults,anditdoesn’tdependonrainfallatall.Itseemstobecomingupfromthefaultitself;maybeit’saresultofachemicalreaction—Whoknows?—butit’satypeofwaterthat’sindependentofrainfall.Ifyoucantapintothat,you’vegotagoodsourceofwaterthatdoesn’tdependonthevagariesoftheclimate.

Similarlywithmeditation:Whenyou’vegotataprootthatgoeswaydownintothemind—intermsofconcentration,intermsofdiscernment—youfindasourceinsidethat’snourishing.That’sthesourcethatcanfeedyourneedforhappinesssothatitdoesn’thavetodependonanythingelse.

Inotherwords,yourgoodnessdoesn’thavetodependonoutsideconditions.Whenthat’sthecase,it’sagoodnessyoucantrust.Afterall,outsideconditionsarealwayschanging.Ifthereisn’tawarhere,there’sawarsomeplaceelse.Iftherearenoteconomicproblemshere,thereareeconomicproblemssomeplaceelse.Iftheyarenotinthishouse,they’reinsomebodyelse’shouse.Andthentheycomebackhereagain.Backandforthlikethat.Ifourgoodnessdependsonthesethings,it’sagoodnesswecan’ttrust.Otherpeoplecan’ttrustus;wecan’ttrustourselves.

That’sprobablyoneofthescariestthingsinlife:torealizethatyoucan’ttrustyourself.Youwouldliketolookatyourselfandsay,“I’mthesortofpersonwho

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canbedependedontodotherightthingregardlessofthecircumstances.Butthenwhencircumstancesgetreallychallenging,youfindsuddenlythatyoucan’tdependonyourselfinthatway.That’sveryunsettling,veryunnerving,becauseifyoucan’tdependonyourself,whocanyoudependon?

Soyou’vegottodigdowninsidewiththemeditationandfindthatsourceofnourishmentthatdoesn’tdependontherainfall,doesn’tdependonthevagariesoftheoutsideworld:thatinnersourceofhappinessthatcomesasyoutakeyourattachmentsapart.Yousitherefocusingonthebreath,andlearntoprythemindawayfromthedistractingthoughtsthatflyoffinalldirections.Yousitherelearninghownottogetinvolvedinthem,intheworldsofthatthemindcreates,thatpullithere,pullitthere.

Then,asthemindfinallysettlesdown,youfindthatit’slikeanonion:Therearelayersandlayersandlayerstoitsconcentration.Youpealthemaway,onebyone.Youdon’thavetobeinagreathurrytodothis.Manypeoplehaveaproblemthat.Oncethemindbeginstosettledown,they’reinahurrytoknow,“Okay,what’sthenextstep?”Well,thenextstepisstayingrightwhereyouare,gettingreallyusedtothat,gettingwellsettledthere.Becauseit’sthroughthishabitofgettingwellsettledthatthemindcanbegintorelaxintothebreathevenmoredeeply,sothatit’snotalwaystensedandreadytojump.Youcangainagreaterandgreatersenseofrelianceonwhat’shereinside.

Asyousettleinhere,thesuperficiallayersoftheonionbegintofallaway.Yougettodeeperones,anddeeperones,notbecauseyou’rejumpingfromonespottoanother,butbecauseyou’rereallystayingrighthere,gettingmoreandmoresolidrighthere.Then,afterawhile,therecomesapointwheretheactivitiesofthinkingaboutthebreath,adjustingthebreath,andevaluatingthebreath,canbeputasidebecausethebreathhasgottenasgoodasitcanbe.AsAjaanFuangoncesaid,it’slikeputtingwaterintoawaterjar.Youputitinbitbybitbybit,buttherecomesapointwhereyoucan’taddanymoretoit.It’sasmuchasthejarcanhold.Ifyoukeepputtingmorewaterintoit,itjustspillsoutovertheedge.That’sthepointwherewecanletgooftheevaluation,becauseit’snolongerneeded,andwecanjustbeonewiththebreath.

Fromthereyouworkdeeperanddeeper,justbystayinghere,andsettlinginwithmoreandmoresolidly.Haveasenseofbreathenergyfillingthebody,sothateverynerveisinvolvedinthebreathingprocessandthey’reallworkingtogether,fromthecentralnervesouttothetipsofthenerves.Thewholebodyissaturatedwiththebreathenergy,sothattheporesopenup.Alltheoxygenyouneediscominginandoutthroughpores.Yourbrainisusinglessandlessoxygenallthetime,sotheneedtokeeppumpingthingsinandoutgetslessandless.Thatwayyoueventuallygettothepointwherethebreathcanstop.

Whenthebreathstops,youcanseethemindclearly,becausethemovements

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ofthemindbecomemoreobvious.Before,themovementofthebreathwasgettingintheway;youcouldn’tseethemovementsofthemind,becausethebreathwassomuchmoreobvious.It’slikestaticwhenyou’retuningintoaradiostation.It’slikeabackgroundhumintheroomthatkeepsyoufromhearinganysubtlersounds,becausethehumisalwaysthere.Butoncethebreathcansettledownandbestilllikethis,thenthemovementsofthemindbecomeveryobvious.Youcanstartpeelingthemawayaswell.Yougetdeeperanddeeperinside,untilultimatelyyoufind,afterthefinalpeelingaway—ofthepeeler—that’swhenthingsopenuptoanewdimension.

Thetaproothashitsomethingthat’stotallydifferentfromanythingelseithasbeenfeedingofoffbefore.Butevenifyoudon’tgetthatfar,thesenseofeasethatcomesfromaconcentratedmind,ifyoutendtoitwell,cangiveyouthenourishmentyouneed.Soifthewindblowsoutside,whentherainfalls,whenstormscome,whentheearthquakesunderyourfeet,you’vegotsomethingdeeperthanthat,somethingmoresolidthanthat,andthat’sthebasisforthegoodnessofthemind,thewell-beingofthemind,somethingyoucandependon.

Yourrootsaredeep,yourrootsarespreadwide,andthey’rehealthyroots,nourishingroots.Thosearetherootsthatenableyoutoweatherthestorm,becausetheworstthingthatcangetblownawayisthegoodnessinthemind,thewell-beingofthemind.Itdoesn’trequireoutsideeventsforittogetblownaway.Yourowninnerchoicestonourishunskillfulrootsortocutyourgoodroots:Thosearethethingsthatdestroyyou,evenmorethanthedeathofthebody.

Sohaveaveryclearsenseofwhereyourtruerootsare,therootsthataregoingtokeepyoufirmlyanchored.Therootsthataregoingtocontinuetonourishyounomatterwhatthewindstormsare.Therootsthatmakeitworthwhiletosurvive,tokeepgoing.Survivalinthesenseofthegoodnessofthemind:That’syourprimarysurvival.AstheBuddhasaid,theheedfulneverdie.Thegoodnessinthemindneverdies.Peoplewhoareheedless,whodon’tlookaftertheproperroots,theskillfulroots:Thosearetheoneswhoarealreadydead.

Sowhenyouhaveaclearsenseofwhatitmeanstosurviveinthetruesense,andwhattherootsarethataregoingtokeepitpossibletosurvive,thenit’saloteasiertoholdon.Wealwaystalkaboutthepracticeasoneoflettinggo,lettinggo.Well,youdoletgooftheunskillfulroots,youletgoofthethingsthatwouldcomecrashingintoyoufromwindandpullyouaway.Youletgoofthosethings.Butyouholdontoyourskillfulroots,becausetheykeepthisvitalconnectiontoyourinnernourishmentgoing.Holdingoninthissenseiswhatkeepsyoualive.

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LimitlessThoughtsDecember20,2003

Everyeveningbeforethemeditation,wehavethatchantofgoodwill:goodwillforourselves,goodwillforthepeoplearoundus.Butit’snotjustachant.We’retryingtodeveloptheattitudethatgoesalongwiththechant,reallywishingforyourowntruehappiness,wishingforthetruehappinessofthepeoplearoundus.Becausethisisoneofthosethoughtsthatdoesn’tneedtohavealimit.Howevermuchtruehappinessyougain,you’renottakinganythingelseawayfromanyoneelse.Howevermuchtheygain,they’renottakinganythingawayfromyou.It’sgoodtobeabletoputthemindinanunlimitedstatebythinkingofunlimitedthingslikethat.

TheBuddhatalksaboutgreed,anger,anddelusionasthingsthatmakealimit.Pamana-karanaisthePaliterm.Aslongasweallowgreed,anger,anddelusiontoholdswayoverourminds,we’relimitingourselves.Thenthere’sawholequestionofselfidentification:Thattooisalimit.TheBuddhasaysthatwhateveryouidentifyasyourself,that’salimitonyou.Ifyouidentifywithyourbody,you’resuddenlylimitedtoyourbody.Ifyouidentifywithyourfeelings,perceptions,thoughtconstructs,consciousness,you’relimitedbythosethingsaswell.

Soaswe’remeditating,we’retryingtostripawaythelimitationsweplaceonourselves,forthoselimitationsaremuchmoreconfiningthantheonesthatotherpeopleplaceonus.Wecounteracttheselimitswithlimitlessthoughts,startingwiththoughtsofgoodwilloranyofwhattheycallthesublimeabidingsorlimitlessattainments.Inotherwords,whileyourmindisdwellingontheideaofgoodwillforyourself,goodwillforotherpeople,you’renotcreatinganyopeningforthelimitationsofgreedorangertocomeintothemind.Thatwayyouhelptoopenthingsup,openupthewindowsinyourhead,lettheaircomein.

Thatputsyouintherightframeofmindformeditation,focusingonthebreath.Afterall,whyareyouherejustwatchingyourbreathcominginandgoingout,whenyoucouldbedoingsomanyotherthings?It’sbecauseyouwanttruehappiness.You’veseenthehappinessofotherthingsthattheworldhastooffer,andit’snotmuch.Itcomesandgoes.AjaanSuwatoftenlikedtoask:Thesensualpleasuresyouhadlastyear,wherearetheynow?They’regone.Andwhathavetheyleftbehind?They’veleftbehindafewmemories.Sometimestheyhaven’tlefteventhatmuchbehind.There’ssomuchyouforget.Andofthethingsyoudoremember,whatkindofmemoriesarethey?Eitheryoumissthose

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thingsandwishtheycouldcomebackagain,oryouthinkofwhatyouhadtodoinordertogetthosethings,andsometimesthere’sregretinvolvedinthinkingofthosethingsaswell.Abadaftertaste.Soyouasyoureflectonthis,yourealizethatthat’snotthedirectionyouwanttogoifyouwanttruehappiness.

Psychologiststalkabouthowhumanbeingsreallytendtoforgetaroundtheissueofhappiness.They’velookedsomeplaceforhappiness,theydidn’tfindit,butthentheygobackthereandlookagain,theygobackandlookagain,asifsomehowit’llspringup.It’slikethestoryaboutthemanwhowaseatingawholebushelofpeppersandcrying.Peopleasked,“Whyyouarecrying?”“Becausethey’resohot.”“Thenwhyareyoueatingthepeppersiftheyarehot?”“I’mlookingforsweetone.”That’sthewaysensualpleasuresareinlife.Youkeephopingthatasweetonewillcomealong,onethatwilllast,lookinginthesameplaceswhereyou’vefoundnothingbutfleetingpleasuresbefore.Youforgetthatwhatdeterminesthepainandpleasureinthemind,thestressandeaseinthemind,thesorrowandhappinessinthemind,comesfromouractions.Itdoesn’tcomefromthings.

Soaswe’remeditating,we’relearninghowtofocusonouractionstoseewhatwe’redoing,toseewherethereareslipsinourawareness,lapsesinourmindfulnessthatallowustodothingsthatarenotinourbestinterest.Thisiswhymeditationfocusessomuchondevelopingcontinualmindfulnessandalertness.Thesearethetwomosthelpfulqualitiesinthemind.Andthey’reverybasic:Mindfulnesssimplymeanskeepingsomethinginmind.That’sabasic,basicskill.Alertnessmeansnoticingwhatyou’regoing,andwhat’shappeningaroundyou.Wealreadyhavethesequalitiestoacertainextent,butwe’veneverfullydevelopedthemtoseehowfartheycantakeus.

Soaswe’remeditating,that’swhatwe’redoing:developingthesetwomosthelpfulqualitiesinourmind.Keepthebreathinmindandwatchthebreath,besensitivetothebreath.Themoresensitiveyouare,themoreyou’llsee,notonlyintermsofthebreath,butalsointermsofthemind.Becausealertsensitivityrequiresbeingfullypresent,andalsobeingveryopentonoticingwhat’scominginthroughyournerveendings.Thinkofallthenervesinyourbodyopeningup.Keepthatpictureinmindforalittlewhile.Throughoutthebrainandallthewaydowntothefeet,downtheshouldersandarms,outtothehands:Thinkofyourwholenervoussystemopeningup.Thennoticewhatyousenseintermsofthebreath,howtheprocessofbreathingfeels.

Inordertodothat,youhavetobefullypresent.Inbeingfullypresent,youbringallofthemindalongwithyou.Whenyou’renotreallypayingthatmuchattentiontothepresentmoment,therearelotsoflittlehiddencornerswhereotherthingsaregoingon,andtheyfragmentyourattention.Butthemorefullyyoucanimmerseyourselfinthepresentmoment,thelessroomthereisforthose

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hiddencorners.Thisiswhybeingfullysensitivetothebreathalsoallowsyoutobemoreandmoresensitivetothemind.Themindbecomesmorefullyheresothatyoucanobserveit,sothatyoubegintowatchitinaction.

TheBuddha’sapproachtodealingwiththeproblemsinthemindisnotsomuchtracingthingsbacktowhatyoudidasachild,astheydoinpsychotherapy.Hehasyoufocusmoreonlookingatyourhabitsrightnow,astheykeepcomingbackagainandagainandagain.Youdon’thavetoask,“WhathappenedwhenIwasachild,whydidthishappen?”Youjusthavetolookatwhatyou’redoing,toseetheunnecessarysufferingyou’recausingyourself.Oryoucankeepaneyeoutforanylackofopennessandhonestyinthemind:What’sthatdoingtothemind?Doyouwanttodothat?Doyoucontinuewantingtodothatasyouseethestressthatit’scausing?

Sometimesthismayseemthreatening,openingupthesehiddenboxes,butasyou’redealingwiththebreath,workingwiththebreath,makingitcomfortable,you’realsodevelopinganattitudeofgentleness,beinggentlewiththebreath,notforcingittoomuch,justallowingittofeelreallygood.Andthatgentleness,asAjaanSuwatusedtosay,isaparadoxicalgentleness.Thegentleryouarewiththebreath,themoresolidthemindgets.Themoresolidthemindis,themoreyoucanreallylookintowhat’sgoingon,withagentlenessthatdoesn’tscarethesethingsaway,andasoliditythatdoesn’tgetswayedbythem.Thatwayyoudon’thavetobeafraidofthethingsthatgetdugup.Youdon’thavetodealindenial.Youcanacknowledge,yes,thereisthatthemind.Ifit’ssomethingyoucandealwithrightnow,youdoit.Ifyourealizeyou’renotupforthatyet,wellatleastyouknowit’sthere.Youcanbeconfidentthatasyoudevelopthemeditation,you’lleventuallydeveloptheskillstodealwithwhatevercomesup.

Sowatchingthebreathisasimpleexercise,butitdoesalotofgoodthingsforthemind.Itputsthemindinareallygoodplace,sothatwecanseewhatyou’redoing.Wegetintothepresentmomentnotbecausethepresentmomentisawonderfulmoment;afterall,alotofthingsthathappeninthepresentarenotwonderfulatall.Butthepresentmomentisanimportantmoment,becauseit’swherewe’remakingdecisionsthatshapeourlife.Decisionsthatweremadeinthepastarethingsyoucan’tchangeanymore.Theyaredone.Decisionsthatyou’regoingtomakeinthefuturewilldependalotonwhatyou’redoingrightnow.Sothisisthemostimportantplacetobe.

Theworldtellsusthatthingsotherpeoplearedoingontheothersideoftheworldarethemostimportantthinggoingon.Butyoudon’thavetobelievethat,becauseyourworldisbeingshapedbyyouractionsrightnow.Youwanttounderstandthisprocessofacting.Whatdoesitmeanforthemindtoact?What’sthedifferencebetweenasimpleeventinthemind,theappearanceofafeeling,andanaction,theintention?Howareintentionsformed?Whatgoesintothat

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process?Whatkindofperceptions,whatkindofquestionsdoyouaskyourself?Whatkindofcontactinthemindandthebodyforcesyourdecisions?

Oftenyou’llcatchyourselfdoingsomething,andyou’llsay,“Waitaminute,whatdidthatcomefrom?”Thedecisionseemedtobemadebyitself,andlittletinythingstriggeredit.That’swhatyou’vegottolookinto,sothatyoucanbemoresensitiveandactuallyseethetrigger.Oftenthetrigger,oncloserinspection,won’tseemworthit.Whyonearthdidthattriggersparkthatintention,sparkthataction?Thisisprobablyoneofthescariestthingsaboutourownminds:Ourmindsareshapingourlives,andyetwedon’tknowhowandwhythey’redoingit.

Asmeditators,we’reputtingourselvesinabetterpositiontoseethehowandtoseethewhy,andgetmorecontroloverwhatthoseactionsare.Butbeforeyoucanseethemovementsofthemind,youhavetobeverystill.Thisishowwegetthemindintothatstillness:focusingonthebreath,beingmindfulofthebreath,beingalerttothebreath.Trytoimmerseyourselfinthebreathasmuchasyoucaninthepresentmoment.Themoreimmersedyouare,themoredifficultitistopullawayandstartwonderingaboutsomeplaceelse.Soallowyourselftobeimmersedtotallyinthebodyrighthererightnow:breathcomingin,breathgoingout,wholebodybreathingin,wholebodybreathingout.Awareofthewholebody,thewholenervoussystemopeningup,allyourbloodvessels,allthelittletiny,tinymusclesinyourbloodvessels:allowedthemrelaxsothatthebreathenergyhasafreereintoflowanywhereinthebodyatall.

Thisisaveryimmediatewayofshowinggoodwilltoyourself,becauseit’sbothagoodplacetostayandit’saprocessofdevelopingthemindfulnessandalertnessyou’regoingtoneedtolearnevenmoreasthemeditationprogresses.

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TrustworthyJudgmentMarch8,2006

Oneofthebasicprinciplesofthepracticeisthatwetakerefuge.FormallythisiscalledtakingrefugeintheBuddha,theDhamma,andtheSangha.ThisiswhywehavethosechantsabouttheBuddha,theDhammaandtheSanghaeveryevening,tokeepourrefugeinmind.Wethinkofthem,wethinkoftheBuddha’slife,thelivesofthemembersofthenobleSangha.Wethinkoftheirqualities.Andit’snotsomuchthatwetakerefugeinpeoplewayinthepast.Wetaketheirqualitiesandtrytodeveloptheminourselvesrightnow.TheBuddhawaswise,sowetrytodevelopourownwisdom.TheBuddhawaspureinhisbehavior,sowetrytodeveloppurityinours.TheBuddhawascompassionate,wantingtruehappinessforhimself,truehappinessforalllivingbeings,sowetrytodevelopcompassionaswell,forourselvesandforthepeoplearoundus.Onlywhenwe’vedevelopedthesequalitiesinourmindsdowereallyhavearefuge.Becausethere’sanotherprincipleintheteachings:thatyouhavetobeyourownrefuge,yourownmainstay.Theonlywayyoucandothisisbydevelopingreliablequalitiesinyourmind.

Mostpeoplecan’treallydependonthemselves.Theysaytheywanthappinessandthantheyturnaroundanddoallkindsofthingstocausemisery.Theywantpeacebuttheycreatewar.Theywanttheworldtobeagoodplacetolivein,andyettheymakeamessofit.Thisiscalledbeingatraitortoyourself.Andyetthat’sthewaymostpeoplelive,becausetheyhaven’ttrainedtheirminds.It’sonlywhenyoutrainthemindthatyoucanlearntodependonit.

It’sliketrainingananimal.Ifyouhaveanuntraineddoginyourhouse,itcausesalotofproblems.It’sgoingtopeeontherugandcreatemessesallthroughthehouse.Youtellittocome,anditdoesn’tpayanyattention.Youtellittogosit,gotobedorwhatever,itdoesn’tanyattentionatallbecauseit’snottrained.Well,themindthat’snottrainedcreatesalotmoreproblemsthanadog.Itcanmessupyourwholelife,notjustyourhouse.Yousuddenlygetanotioninyourheadthismightbegood,thatmightbegood,andwithoutreallylookingatitcarefully,justbecauseitfeelsrightoryouhaveahunch,youcanrunwithit.Inthiswaythemindendsupbeingatraitortoitself.Itcan’tdependonitselfbecauseitdoesn’tknowhowtotestitsideas.Itdoesn’tknowhowtotestitsnotions.

Aswepracticemeditationwe’retryingtomakethemindmorereliable,moretrustworthy.Justthissimpleprocessoffocusingononeobject:Canyoudoitfor

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awholehour?Youmakeupyourmindtostaywiththebreath,andtwobreathslateranothermindhastakenover,wantstothinkaboutthisproblemorthat.Sometimestheproblemsarebigandimportantproblems,buthowcanyoutrustthesolutionsyoucomeupwithifthemindcan’tevenstaywithoneobjectforawhile?

Sothisisbasictraininginlearninghowtobemorereliable,howtobemoretrustworthy,sothatyoucantrustyourself.Tobeginwith,juststaywiththebreath.Ifyoufindthemindwanderingoff,justbringitrightback.Ifitwandersoffagain,bringitrightback,again.Thesameaswithalittlepuppy:Youtellthepuppytocome,andifthepuppydoesn’tcome,youhavetopulltheleash.Thenexttimeyousay,“Come,”anditdoesn’tcome,youpulltheleashagain.Afterawhile,thepuppygetstheidea,notonlybecauseyoupulltheleashbutalsobecauseyouhavearewardforit.Whenitcomes,yougiveitalittlepieceoffood.It’sthesamewaywiththebreath.Youtrytomakethebreathascomfortableaspossible,sothatwhenthemindcomesback,itfeelsgood,feelsright.

Inthiswaythemindbecomesmoreandmoreyourownmainstay,sothatwhenyouhavetomakebigdecisionsaboutyourlife,youhaveamindstatethat’scapableofmakingthedecisions.Andyoucantrustyourabilitytojudgewhat’sagooddecision,what’snot.Thisrequiresalloftheskillsinvolvedinconcentration:mindfulness,alertness,discernment,tranquility.Ifanideacomesinyourmind,youdon’tgetsweptaway.Youwatchitforawhile.Youthinkaboutit.Ifyouweretomakethatdecision,wherewoulditleadyou?Gothroughthesteps.Ifsomethingstrangecomesintothemind,learnhowtorecognizeitasastrangeidea.

SeveralyearsbackwhenIhadmylastvisitwithAjaanSuwat,hehadbeeninacaraccidentandsufferedsomebraindamage,buthistraininginmeditationhadn’tabandonedhim.Hewasabletotellwhenthemindwassendinghimweirdperceptions,skewedperceptions.Ashesaid,thatthinghegotfromhismeditation,thatdidn’tchange;buthebegantonoticethathisbrainwasn’tworkingproperly.Whatsavedhimfromfallingforthoseperceptionswasthemindfulnessandconcentrationhehaddevelopedinhismeditation.Eveninhislastmonths,hecouldrecognizewhenthemindwasn’tfunctioningright.

Incontrast,acoupleyearsbackIwasvisitingmyfatherforthelasttime.HewassufferingfromParkinson’sdementia.Hiscasewasverydifferent.Hehadn’tmeditatedmuch—alittlebit,butnothingreallycontinuous.Andinhisdementiawhenhesawthings,hecouldn’ttellthattheywereillusory.He’dseebigblackdogscomingintothehouse,andnomatterhowmuchyoutoldhimtherewerenobigblackdogsinthehouse,heinsistedthattherewere,becausehehadseenthem.

Thedifferencebetweenthesetwopeoplewasthatonehadtrainedhismind

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andtheotherhadn’t.Thepersonwhohadtrainedhismindtobereliablewastheonewhocouldtrusthismind.Hecouldknowifweirdthingswerecomingin,andcouldtrusthisjudgmentthattheywereweird.Ifyoudon’ttrainyourmind,youhavenostandardsforjudgingthings.Thisdoesn’tmeanthatanuntrainedmindcan’thavegoodideas;manytimesitdoeshaveverygoodideas,buttheproblemisitcan’tsortthroughitsideasinareallytrustworthywaytoseewhat’sreliableandwhat’snot.Becauseitcan’ttrustitself.

TheBuddha,whowasamasterofsimiles,oncesaidthattherewasonethingforwhichthereisnoeasysimile,andthat’showeasilyandhowquicklyanuntrainedmindcanchange.Hesaidthatthereisnothingelseyoucanthinkofthat’snearlyasfast.Theuntrainedmindcanturnonitself.Whatyoulikeonemomentturnsintosomethingyoudon’tlikethenext.Andunlessyoudevelopgoodstrongconcentration,youdon’thaveasolidfoundationfornoticingwhenthemindhaschanged,whenit’sturnedonitself,whenyoucanrelyonitandwhenyoucan’t.

Sothisishowwefindrefugeinlife,forultimatelywecan’tdependonanyoneoutside.WecandependontheBuddhatobeagoodexample,buthecan’tdotheworkthatneedstobedoneinsideus.Wehavetodothatworkourselves.Hecan’tdoitforus.Hesetstheexample,butit’suptoustobeinspiredbytheexampleanddotheworkthat’sneededtobedonesowecanhavethesamevirtuesinourmindthathehadinhis.Oncewecanlearntotrustourselves,wecanfindrefugeinourownreliablemind.Becausewe’vetrainedit,we’vemadeitreliable.

Thisiswhywhenyouhavebigdecisionstomakeinlife,it’sagoodideatositdownandbevery,veryquiet.Setupthequestioninyourmindandthenputitaside,focusonthebreath,staywiththebreath.Getthemindsothatit’sreallysolidandstill,andthenfromthatperspectiveyoucanstartcontemplatingtheissue.Thendoitagain,andthenagain,justtomakesure.Youwanttodevelopthekindofhabitwhereyoudon’tjumpforaquickanswer.Youwaitandyoutestthingsagainandagainandagainuntilyouknowyoucanreallyrelyonthem.Inthatway,youlearnhowtorelyonyourself.

Somakesureasyou’remeditatingthatyoudon’tbecomeatraitortoyourinitialintention.Theintentionistostayherewiththebreath,makeitcomfortable,makeitagoodplacetostay.Learntosimplyputasideanythingelsethatcomesintheway.Thatwayyoucanbegintoseethroughallthetricksthatthemindusestodeceiveitself.Andthatabilitytohaveasteadygaze,apenetratinggazethroughallthesubterfugesofthemind:That’swhereyou’regoingtofindyourrefuge.That’swhereyoucanbegintofindwhat’scertaininlife.

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InformingtheWholeCommitteeMarch16,2006

Oneofthestrangestthingsaboutthemindisthatittalkstoitself.You’dthinkthatifthemindwereasinglething,itwouldn’thavetotalktoitself.Everythingitknows,itwouldknow,withouthavingtocommunicate.Butthefactistherearealotofdifferentpowercentersorknowingcentershereinthemind.It’slikeacommittee,andthedifferentmembershavetosendmessagestooneanother.Theyhavetoinformoneanotherofwhat’sgoingon.Sometimesonepartofthemindwillknowsomething,andanotherpartwon’tknow.Partofthereasonforthisisthatweactuallybuildwallsinsidethemind.Insomecasesthewallsarenecessaryinordertofunction.Whenyou’repayingattentiontoaparticulartask,youhavetoblotouteverythingnotrelatedtothattask.

Sometimesthewallsarevery,veryimpenetrable,sometimesthey’renot.They’remorepermeable.Inotherwords,you’reworkingonataskbutthere’sthepossibilitythatifsomeemergencycomesup,youcangetamessagethroughsothatyoucandropthetaskandturntowhateverelseismorepressing.Sayyou’refocusedonreadingabook,butthere’sasuddensharppaininyourstomach.Okay,themessagecangetthroughsothatyoucanstopreadingandfocusattentiononthepain.Whichmeansthatthere’spartofthemindthat’sstillsurveyingthebodytomakesurenothingreallypainfulorhorribleishappening,whileanotherpartofthemindfocusesonreadingthebook.

Butthewallscanalsobeproblematic.Thisisoneofthereasonswhywehaveourproblemswiththemind.It’snotthoroughlyinformed.Youcanmakeupyourmindtostickwiththemeditation.Youcanmakeupyourmindtodosomethingthat’sreallytrulygoingtoleadtotruehappiness.Butsoonafterwards,youfindyourselfoffwanderinglookingatsomethingelse.Sothismultiplicityofthemindcanbearealproblem.

Still,it’salsopartofthesolution.Infact,it’swhatmakesthesolutiontotheproblempossible.Ifthemindwereatotallymonolithicthing,ifyoursenseofselfweremonolithic,you’dplayrightintothehandsofthatquestionof“Howisitpossibleforsomethingthat’ssounskillfulandsoignoranttogainknowledge?”Ifthemindwereasinglething,ifyoursenseofselfwereasinglething,itcouldn’tchangeitself.That’sthebasicpremiseoftheoldissueofselfpowerversusotherpower.Theideabeingthatiftheselfissoscrewedup,ifyouregoissoscrewedup,youneedsomehelpfromoutside.It’sonlythroughsurrenderingyourselftosomeoutsidepowerthatyou’llbeabletofindtruehappiness,orto

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saveyourselffromyourself.ThisisthebasicpremiseinalotoftheMahayana,inthePureLandschools.

YouneedthesavinggraceofAmitabhaorsomeBuddhaoutsidetocomeandsaveyou,becauseyouregoissocorruptthatitcan’tpossiblyabandonitscorruption.Anyoftheformsofreligionthatrequireyoutofocusonanoutsidepowertocomeintosaveyouhaveastheirpremisetheideathatyourselfisasinglesolidthingthat’scorruptandcan’tpossiblysaveitself.That’swherethequestionofselfpowerandotherpowergetsborn.

Butthefactisthatyourself,yourmind,yourego,isnotasinglething.Therearelotsofdifferentselves,lotsofdifferentminds,lotsofdifferentegosgoingonhere.Thiscommitteegoingonhere:It’sbecauseit’sacommitteethatyoucanchangeyourself.Onememberofthecommitteecanlookatanothermemberofthecommitteeandsay,“Yourpolicyisn’tworking,yourstrategyisn’tworking.You’vegottochange.”Becausethereisnoone,overarchingsenseofself,thedifferentmembersofthecommitteehavelearnedthatthey’vegottolistentooneanother.Thepeopleinwhomthedifferentmembersofthecommitteedon’tlistentoeachother—theygetschizoid.Thenormallyfunctioninghumanbeinghasdifferentpartsofthemindandtheylistentooneanother,andtheyknowtheyhavetolistentooneanotherinordertofunction.Thisiswhatmakesthepracticepossible.Thedifficultysimplyisintakingthesideofthemindthatwantstopractice,thatwantstomeditate,thatwantstostayfocusedonthebreath,andgivingthatmemberofthecommitteestrengthsoitstartshavinginfluenceoverothermembersofthecommittee,sotheyallcansitdowntogether.

SowhensomeoneasksuswhatkindofBuddhismwearepracticinghere,whetherwe’retheotherpowerkindortheselfpowerkind,theansweris,“Neither.”It’sthecommitteepowerkind.Youcanapplythispointimmediatelyasyoufocusonthebreath.Therewillbepartofthemindthat’sintentonactuallydoingthework,focusingonthebreath.Andyounoticethereisanotherpartofthemindthat’swatching,thatcanbealertbothtothebreathandtotheconsciousefforttostayfocused.Solearntomakeuseofthatobserver.That’stheobserverthatallowsforalertness,getallthesedifferentpartsworkingtogether,theintentiontostaywiththebreath,theabilitytorememberthatintention,thenthepartofthemindthatwatches.

Onceyou’vegotthosethreepartsworkingtogether,thenthereisgoingtobeprogress.Theyhelponeanotheralong.Andthemoretheylearntocooperate,thenthemoretheyaregoingtobeabletogetotherpartsofthemindinthistogether.Somoreandmoremembersofthecommitteesitdownandparticipate.YounoticewhentheBuddhadescribestheprocessofmeditation,it’snotonequalityactingalonethat’sgoingtomakeallthedifference.Heneversaidallyou

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needismindfulness,orallyouneedisconcentration.It’salwaysclustersoffactors.It’sintheclusteringthatwegainstrengthinthepractice.

Sodon’tbesurprisedwhenyoufindthattherearelotsofdifferentvoicesinthemind,orthere’spartsofthemindthatknow,andotherpartsthatdon’tknowwhat’sgoingon.That’stobetakenforgranted.Andhesaidthat’spartoftheproblem,butit’salsopartofthesolution.Onceyouunderstandwhattheactualproblemis,thenyoucanworkongatheringmoreandmoremembersofthemind.Thepartthatwantsimmediategratification,well,yougivealittlesomethingtothatbymakingthebreathcomfortable.Thepartthatgetseasilybored,yougivesomethingtothatbyaskingyourselfquestionsaboutthebreath,exploringthiswholeissueofthebreathenergyinthebody.Thepartthatwantstotalk,well,yougivesomethingtotalkabout,talkaboutthebreath.Ifyou’reskillful,youcangiveallthesedifferentvoices,allthesedifferenturgessomeformofgratificationsothey’rewillingtopitchinwiththeeffort.Andaswithanytask,themorepeopleyouhaveworkingonthetask,thequickeritgetsdone.

Sothinkofthisasagroupeffort.Youkeepsurveyingtoseewhichpartsofthemindarenotgettinginontheeffort.Youcanseewhatyoucandotogettheircooperation.Becauseitisthisway,bitbybitbybit,wegetmoreskillfulinthiswholeissueoftryingtofindawayoutofsuffering.Wecatchourselvesindifferentwaysofcreatingsuffering,andlearntoconvertthevarioustendenciesofthemindtothisonegoalsothatwhenthereisastateofonenessinthemind,it’soneinagoodway,it’soneonthepath.Andthenwhenit’sone,youcanreallyteachit.Thisiswhyconcentrationcomesbeforediscernment.Andthereisanelementofdiscernmentthatisneededfortheconcentrationitself.Butthediscernmentthat’sactuallygoingtobreakthroughthemind’smisunderstandingshastobebasedongettingasmanymembersofthemindinonthemessage.Imeanyoucanreadabookandlearnallaboutthebasicteachings.Andthenasyouputthebookdown,youfindthatyouforgetaboutthem.Orevenifyourememberthem,youstartactinginotherways.Yougobacktoyouroldhabits.It’sbecausenotallthemindwasthere.

Youwanttobringyourfullattentiontothebreath.Youwanttobringyourfullattentiontothisissueofgettingthemindgatheredinacomfortableplace.Andthemorethedifferentfactions,themorethedifferentcommitteemembersarethere,thenwhenthemessagecomesandthey’reallinamoodtolisten,that’swhenithasaverypervasiveeffectonthemind.Inmanycasestheinsightsthatreallymakeadifferenceinthemindarenotanythingnew,nothingyou’veneverheardbefore.It’ssimplythatnoteverybodywastheretolisten,noteverybodywastheretoseethetruthofthatparticularinsight.Onceyou’vegotthewholemindgatheredtogether,thenonesinglemessagecanseepthrougheverything.

Thisiswhyaswearemeditating,it’snotjustamatterofgettingthemind

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focused,thebody’sgottobeinvolvedaswell.ThatimageintheCanonoftakingthesenseofeaseandpleasurethatcomefromtheconcentration,thatcomefromacomfortablebreathandallowingittopermeatethroughoutthebody,workingit,kneadingitthroughoutthebody,sothateveryparthasasenseofbelongingtotheconcentration,that’sreallyimportant.Withoutthatthemessagesdon’tgetthoroughlytransmitted.Somepartsofthemindwillholdback.Butwheneveryone’sworkingtogether,wheneveryone’sfeelingasenseofease,gratificationandfullness,thentheyallhearthelesson.Theyareallhappytohearthelessonbecausetheycanseehowtrueitis.Thisparticularinsightthatyougainreallydoesmakeadifference,reallydoescutthroughignorance,reallydoescutthroughthisproblemofrandommembersofthecommitteecausingproblems.

Trytogeteverybodyinvolved,trytogeteverybodytocooperate,sothatthecommitteeasawholegetsfreefromsuffering.

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EquanimityApril16,2006

Thosefivereflectionswechantedjustnow—wearesubjecttoaging,illness,death,separation,andwehavekarmaasourarbitrator:Actuallythat’sonlypartofthecontemplationthattheBuddharecommended.Hesaidtogoontothinkaboutthefactallbeings—men,women,children,layorordained,past,future,nomatterwhattheirlevelofbeing—aresubjecttoaging,subjecttoillness,subjecttodeath,separation;theyallhavekarmaastheirarbitrator.Thetwosidesofthecontemplationaremeanttoleadtotwodifferentreactions.Thesidewechantedjustnowistomakeyourealizethatyou’vegottogetyouractinorder,tostraightenoutyourlife,becausewhatyoudoiswhatmakesallthedifferenceintheworld.

Thesecondsideoftherecollection,though,istogiveyoumoreasenseofsamvega,asenseofdismayoverthenatureofthehumancondition,toexpandyourperspective,towanttolookforawayout,andalsotogetalargersenseofcompassion.Whenyourealizethateverybodyissubjecttothesesameproblems,itgetsyouthinkingintermsofthesublimeabidings,thebrahma-viharas—limitlessgoodwill,notjustforyourfriendsandfamily,butforeverybody,becauseeverybodyissubjecttothesesameproblems.Limitlesscompassion,appreciation,limitlessequanimity.We’renottheonlyonessubjecttoaging,illness,anddeath.TheThaitranslationofthispassageisinteresting.Itsaysthatagingisnormal,illnessisnormal,deathisnormal,separationisnormal.Weforgetaboutthat.Soit’sgoodtoexpandyourperspectivetorealizehownormalthesethingsare.

There’sthatfamousstoryofthewomanwhosechilddied,butshecouldn’tacceptthefactthatitwasdead.Shewentaroundaskingpeopleformedicineforhersickchild.SopeoplesenthertotheBuddha.TheBuddhasaid,“Okay,itwouldbepossibletomakeamedicineforyourchild,butithastobemadeoutofmustardseeds.”Well,mustardseedsareeasy,theywerethecheapestthingyoucouldfindinIndia.“But,”hesaid,“ithastobemustardseedfromafamilywheretherehasneverbeenadeath.”

Sothewomangoesfromhousetohousetohouse,askingformustardseed.Everybody’swillingtogivehermustardseed,butwhensheaddstheconditions,theysay,“Oh,no,we’vehadadeath.Mymother’sdied,father’sdied,grandparents,aunts,uncles,cousins,children”—andafterawhile,ithithome.Herchildwasdead.Shewaswillingtoacceptthefactbecausesherealizedthis

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wasanormalpartofthehumancondition.Ifwehadadecenteducationsystem,itwouldteachushowtodealwith

aging,illness,anddeath.Butwedon’thavemuchtraininginthat.Oureducationsystemisdesignedtomakeusproducersandconsumers.Andtheskillswedevelopinthatdirectionarenotnecessarilygoodforthemind,andnotnecessarilyhelpfulfordealingwithaging,illness,anddeathwhentheycome.ThisiswhattheBuddha’strainingisallabout.YougotoamonasteryinThailand,that’sthefirstthingyouhear:We’reallsubjecttoaging,illness,anddeath,andthelessonistolearnhownottosufferinthefaceofthesethings.We’reallsubjecttoseparation.Howdowenotsufferinthefaceofthat?That’stherealissue.

Here’swheretheteachingonequanimityisimportant.It’stheoneofthebrahma-viharasthathelpskeeptheotheronesfromcausingustosuffer.Wewantalllivingbeingstobehappy.Yetweseesomearesufferingandwewanttohelpthem.Sometimeswecan,butmanytimeswecan’t.That’swhereequanimityhastocomein.Putyourmindinalargerframeofreference–thatweareallsubjecttoouractions.Sothequestionis,whatcanyoudo?Equanimitydoesn’tteachthere’snothingyoucando.Itjustpointsouttheareaswhereyoucan’tdoanything,soyoucanfocusonareaswhereyoucanbeofhelp.

It’sbasicallytherealityprinciple.Noticeinthestatementsforthefourbrahma-viharas.Thefirstthreestartout:mayallbeingsbehappy,maytheynotbedeprived,maytheybereleasedfromstressandsuffering.It’smay,may,may.It’sawish.Butequanimityistherealityprinciple:Allbeingsaretheownersoftheiractions.There’sno“may”inthereatall.It’sjustastatementofwhatis.

Soyoutakethatasyourfoundationforthenlookingtoseewherecanyoubeofhelp,bothintermsofyourownsufferingandthesufferingofotherpeople.Thenyoucanactaccordingly.That’swhenyoureallycanbehelpful.

Oneoftheprinciplesofequanimityistojustacceptthefactthataging,illness,death,andseparationarenormal.Thequestionishownottosuffer.That’swhatyoucandosomethingabout.Youknowtheoldstoryaboutthemanshotwithonearrowwhothenshootshimselfwithanotherarrow.Thefirstarrowisthesufferingthatcomesaspartofthewaywelive,thenatureofhavingabody,ofhavingamind.Thesethingsareinconstant,stressful,not-self.That’sthefirstarrowwhenpaincomesup.

Butthenthere’sthatsecondarrow.It’snotjustanotherarrow.Manytimesit’shundredsofarrowsthatweshootourselveswithaswegetallwounduparoundthesuffering.Thosearenotnecessary.Anditturnsoutthatthosearetheonesthatreallycauseabigburdenforthemind.Ifwedidn’thavethoseotherarrows,justthefirstarrowitselfwouldnotreachthemind.It’sour

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misunderstandings,it’sourtendencytogetallupsetaroundthesuffering—thosearethearrowsthatreallyhurtbasedoncravingandignorance.Sothosearetheoneswewanttolearnhownottoshootourselveswith.Whenwestopshootingourselveswiththose,themindfeelsnosufferingatall.

Soyouhavetositdownandfacethefactofaging,illness,anddeath.Thesethingsareinevitable,sowhatdoyoudo?TheBuddhasaystherearefourreasonswhydeathscaresus,hasusinfear.Firstisattachmenttothebody.Secondisattachmenttosensualpleasures.Thirdistheknowledgethatwe’vedonecruelandhorriblethingstootherpeople,tootherbeings,andfearthatafterdeathwe’regoingtobepunishedforit.AndthefourthreasonisnothavingseenthetrueDhamma,havingdoubtsaboutthetrueDhamma.Ifwecanlearntoovercomethesefourcausesoffear,deathwon’tbringsuffering.

Andit’sonlywhenwe’vegotahandleonthesethingsthatwecanreallybehelpfultootherpeople.Nowthisdoesn’tmeanthatyou’vetotallyovercomethefear,butifyoulearntodealwithyourfearofdeathsothatitdoesn’tfreakyouout,thenyoucanhelpotherpeopleastheyapproachdeath,too.Thisiswhyit’snotaselfishtraining.Itreallydoesputyouinabetterpositiontobeofhelp.Ifyou’vesortedthroughyourattachmentstothebody,sortedthroughyourattachmentstosensualpleasures,learnedtofocusonthepositivethingsthatyou’vedone,realizingthepunishmentforthebadthingsisnotnecessarilyinevitable,andevenbetterifyougainvisionwithwhattheycalltheDhammaEye—visionofthetrueDhamma—youcantotallyovercomeyourfearofdeathandthenyoucanreallybehelpfultootherpeople.Butthisdoesn’tmeanyouhavetowaituntilthatpointbeforeyoucanactuallyhelpthem.

Takethisissueofbeingafraidoftheharmfulthingsyou’vedoneinthepast.TheBuddhasaysthatit’snotinevitablethatyou’regoingtohavetosufferfromthem.Hegivestheanalogyofacrystalofsalt.Sayyou’vegotacrystalofsaltthesizeofyourfist.Ifyouputitintoaglassofwater,youcan’tdrinkthewater.It’smuchtoosalty.Butifyoufindalargecleanriverandthrowthecrystalofsaltintotheriver,youcanstilldrinkthewaterfromtheriverbecausethesaltgetssodilutedbythequantityofthewater.That’sananalogyforthemindthat’sdevelopedthefourbrahma-viharas.Whenyoudevelopthislimitlessqualityofmind,themindbecomesveryexpansive.Andit’sthenatureofsuchamindthattheresultsofpastbadactionsjustdon’ttouchit.Atleasttheydon’thavesuchanimpact,theydon’timpingeonthemindasmuch.

Thisisoneverygoodreasontodevelopthesequalitiesofmind:sothatwhentheresultsofpastbadactionscome,theydon’thityousohard.Andyoucanthentrainotherpeopleinthesameskill.Getthemtodevelopthislarger,morecompassionate,moreequanimousstateofmind.Youcanbeginbyremindingthemoftheirgenerosity,thegoodthingsthey’vedoneforotherpeopleinthe

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past,thebadthingsthey’veavoided—theseareformsofgenerosity,formsofcompassionandgoodwill.Becausetheyopenupthemind,makeitmoreexpansive.Whenthemindisinamoreexpansivestatelikethat,theamountofsufferinggrowsless.

Soit’sgoodtodevelopthesequalitiesinthemind.Onewayofdevelopingthemislearninghowtodevelopthesesameattitudestowardyourbreathing.Havegoodwilltowardyourbreathing,compassion,appreciation,equanimitytowardsyourbreathing.Inotherwords,allowthebreathtobecomfortablesothatyoucanhaveafoundation.Whereit’snotcomfortable,workatmakingitmorecomfortable:That’scompassion.Whereitiscomfortable,appreciateit.Sometimes,especiallyintheverybeginning,thestatesofcomfortseemtobeveryminorandnotimpressiveatall.Butthatdoesn’tmeantheydon’thavethepotentialtobemoreimpressive.You’vegottogivethemalittlespace.

It’slikeoaktrees.Theystartoutastinylittleacorns.Orevenbetter,thinkofcoastalredwoods.Theystartasthetiniestlittleseeds,andyetthetallesttreesonearthcomefromthesetiny,tinyseeds.Developtheconditions,allowthemtogrowandtheybecomeahugeforest.

It’sthesamewithasenseofwell-beinginthebody.Firstfindareasthataresimplynotinpain,thatseemokay.That’sgoodenough.Justbeverycarefultokeepthemokay.Don’tletthewayyoubreathepushthemorpullthem,orsqueezethemoranything.Justletthembeallright,continuously,allthewaythroughtheinbreath,allthewaythroughtheoutbreath,andthey’llbegintogrow.Theydevelopasenseoffullness,andthenyoucanallowthatsenseoffullnesstoexpandthroughoutwhateverpartsofthebodycanpickitup.Asforequanimity,whenthereareareasthatyoucan’timprove,developequanimityforthose.Focusinsteadontheareaswhereyoucanmakeadifference.Don’tgetworkedupoverthethingsyoucan’timprove,becausethatgetsinthewayofseeingwherecanyoumakeadifference,wherecanyoubeofhelp.

Onceyougetpracticeindealingwiththebreathinyourownbodyinthisway,thenit’saloteasiertodeveloptheseattitudestowardotherpeople,becauseyou’vegotasenseofwell-beinginside.Yourealizethatnomatterhowbadthingsgetoutside,you’vestillgotasafeplacewhereyoucango.Fromthatpositionyoucanseemoreclearlyandyouhavethestrengthtobeofhelpwhereyoucan.

So,reflectingonthenatureoftheworld,trytodevelopthesequalities.Partlyasyourownprotectionsoyoudon’thavetosuffermorethanisnecessary,andpartlysothatyoucanhelpotherpeople.Youputyourselfinabetterpositiontobeofhelpbecauseyou’recomingfromapositionofstrengthandwell-being.Thisisjustoneofthemostbasiclessonsyouneedinwhatwouldbeadecenteducation—learninghowtodealwithaging,illness,death,andseparation.Fortunatelyeventhoughtheydon’tgiveusmuchofaneducationlikethisin

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school,wecaneducateourselves.

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AppropriateAttentionApril29,2006

Focusonyourbreathing.It’sasimpleexercise:Justbewiththesensationofthebreathallthewayin,allthewayout.Noticewhereyouhaveasenseofthebreath,whichpartsofthebodyhavetheenergymovementorthephysicalmovementthatletyouknowthatnowthebreathiscomingin,nowthebreathisgoingout.Anditmaybeinunexpectedplaces.Justtrytobesensitivetowhatyou’vegotrighthere,rightnow.Ifthemindwandersoff,bringitback.Wandersoffagain,bringitbackagain.It’sasimpleexercisebutit’snoteasy.Ittakesconcentration,ittakesmindfulness,ittakesalertness,allofwhicharequalitieswehavetodevelop.

Everybodygoesthroughtheprocessoffindingthatyoufocusonthebreathandthenallofasuddenyou’resomeplaceelse—asifsomeonehadcomeupwithabigsackandputitoveryourhead,draggedyouoff,andthendumpedyououtofthesacksomeplaceelse.Youwonderhowyougotthere.Well,youhavetofindyourwaybacktothebreathandfortunatelyit’srighthere.Youdon’thavetoretraceallthesteps.Justcomerightbacktothebreath.Andthenyoufindyourselfgettingkidnappedagain.It’simportantthatyounotletyourselfgetdiscouraged.Realizethatthisisthestagethateverybodyhastogothrough.

Sometimesyouhearpeoplecomplainthat“Ican’tmeditatebecausemymindistoodistracted.”It’slikesaying,“Ican’tgotothedoctorbecauseI’mtoosick.”Nomatterhowsickyouare,you’vegottogotothedoctor,becausethat’showyouovercomeyoursickness.Andthesamewaywiththedistraction.Youovercomedistractionbymeditating:noticingiteverytimeithappensandbringingthemindback.Trytobequickerthenexttimeinnoticingwhenyou’redistracted.Seeifyoucansensethewarningsignals,thehintsinthemindthatletyouknowthatthemindisabouttogosomeplaceelse.Trytobevery,veryalert.Thepowersofmindfulnessandalertnessarethingsthatwilldevelopovertime.

It’slikegoingdowntothegym.Youcan’texpecttolifttheheaviestweightsrightfromtheverybeginningortodothemoststrenuousexercises.Yougraduallyworkuptothem.Inthesameway,youworkuptoconcentration.Youbringthemindaslongasyoucantothebreath.Andthenexttimeyoubringitaslongasyoucanthen.Justkeepdoingyourbestandyourbestwillgetbetterandbetter.

Sobeveryclearaboutwhat’shappening,andatthesametimedevelopthe

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properattitude,realizingthatthisisaproblemeverybodygoesthrough.Itdoesn’tmeanthatyou’reabadmeditator.It’sjustoneofthestagesthatweallhavetogothrough.ThisisthepatternthattheBuddhahimselffollowedonthenightofhisawakening.Ifyou’veeverreadabouthisawakening,therewerethreeknowledgesthathedevelopedbeforeheattainednibbana.Thefirstwasknowledgeofhispastlives.Hewasthinkingabouteonsandeons:Thatwaswherehelived,thiswashisname,thiswashisappearance.It’sinterestingwhatthetextsfocuson:hisname,hisappearance,thefoodheate,hispleasureandpainthatheexperiencedinthatlifetime,thenhowhediedandmovedontothenextlife.That’slifeprettymuch:name,appearance,food,pleasureandpain,death,birthagain.Name,appearance,food,pleasureandpain,deathandbirthagain.Principallyitwasknowledgeabouthisownpersonalnarrative,howhehadcometowherehewasrightthen.

Butthenhedidn’tstopathisownstory.Thenextquestionwasdoesthisapplytoeverybody?

Insecondknowledgehegainedbetween10p.m.and2a.m.,hesawthatallbeingsdieandarereborn.Andhehadthefurtherrealizationthatwhentheydieandarereborn,thenatureoftheirrebirthisdependentontheirpastactions.Theunskillfulandskillfulactionsthattheydidsetuptheconditionsforbeingmiserableorhappy.Hesawthelargerpatternbymovingfromhisownpersonalnarrativetoamoreuniversalview,realizingthatitwasn’tjusthim,everybodywentthroughthesameprocess.Wehadthatchantjustnow:“I’msubjecttoaging,illnessanddeath,subjecttoseparation.Iamtheownerofmyactions.”Intheactualsuttathatthechantisdrawnfrom,thecontemplationdoesn’tstopthere.Itgoesontoreflectthatalllivingbeingsaretheownersoftheiractions.Alllivingbeingsaresubjecttoaging,illnessanddeath.Thatlargerperspectiveputsthingsintoperspective.

That’swhattheBuddhadidwithhissecondknowledge.Hegotthingsinalargerperspective.Butthatdidn’tconstituteawakeningeither.Afterall,memoryofpastlives,visionsoftheuniverse,visionsofbeingsdyingandbeingreborn:That’snotproofthatthesethingsactuallyhappen.TheBuddhawantedtoknowhowtotesttheproofofthesethings.Sohefocusedonthatprincipleinthesecondknowledge,theprincipleofaction.Whatwasaction?Actionprimarilyisintention.It’samentalfactor.Herealizedthatyouractionsaredeterminedbyhowyouviewthings.Sohowaboutjustlookingatactioninandofitself,intentioninandofitself?Wheredoyoulook?Well,youlookatthepresentmoment.

Thisiswhatbroughthimtothepresentmoment,tofocusonwhatwashappeninginhismindrightthenandthere—inparticular,howhisactionsledtosufferingandhowotheractionsmightleadtotheendofsuffering.That’showhe

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framedhisapproachtothepresentmoment,bylookingintermsofcauseandresult,skillfulandunskillful.Thatwayofframingtheissueledtohisawakening.

It’simportanttoreflectonthisaswegothroughthesameprocessaswell.Westartwithourownpersonalnarrativeandtrytogetintothepresentmoment.Ifyournarrativeismessy,onethingtodoisstartcleaningupyournarrative.Inotherwords,ifyoutrytogetthemindtobequietandstartthinkingaboutallthewaysinwhichyouwerestingyorharmfultootherpeople,it’shardtosettledown.Thisiswhymeditationispartofalargertraining,traininginbeinggenerousandbeingvirtuous,abstainingfromthingsthatareharmful,andhelpingpeopleinwhateverwaysyoucan.Thatbringsagoodnarrativetothemeditationcushion.

Buteventhen,beforeyougetintothepresentmoment,theBuddharecommendsthatyoustartthinkinginamoreuniversalwaybecauseotherwisethere’sthatproblemImentionedjustnow.Yousitthereyouthink,“Gosh,I’mamiserablemeditator.Ican’tdothis.”Butwhenyourealizethateverybodyfacesthesameproblems,it’saloteasiertostickwithit.There’slesspersonalrecriminationandmoreofabalanced,equanimous,objectiveview.Andnotjustthat.Thequestionsyou’rebringingintothepresentmomentdependonwhatyourlargerviewis.

Oftenwehearthatmindfulnessisenough.LiketheBeatles’oldsong:Allyouneedislove.TherefraininalotofBuddhistcirclesis:Allyouneedismindfulness.Wellwhy?What’sgoodaboutmindfulness?Whatismindfulness?Howdoesitfunction?You’vegottohaveaviewaboutthesethings.Thisiswhy,whentheBuddhaidentifiedthemostimportantinternalqualityinthepractice,hedidn’tsaymindfulness.Hesaidappropriateattention,somethingwehardlyeverhearofinDhammatalks.“Attention”meanshowyouframetheissue,howyouframethewayyouapproachthepresentmoment,howyoulookatthings,thequestionsyouask.Thisattentioncaneitherbeappropriateintermsofputtinganendtosufferingorinappropriateifit’snoteffectiveatall,ifitactuallycreatesmoresuffering.AndtheappropriatewaytoattendtothepresentmomentisthesamewaytheBuddhadid:gettingasenseofyourintentionsandseeingwherethey’reskillfulandwheretheyarenot.

Nowintentionscanbeprettyslipperythings.Thisiswhywestartthemeditationwithaspecificintention:Veryconsciouslysaytoyourself,“I’mgoingtostayherewiththebreath.”Onlywhenyousetupanintentionlikethatandtrytomaintainitdoyoustartseeingotherundercurrentsofintentioninthemind.Theintentionthatwantstothinkaboutissuesfromtheday,saying,“Herewehaveawholehourfreetime,let’sthinkaboutfamilyissuesorlet’sthinkaboutworkissues.”Youmightnothavenoticedthatintentionifyouhadn’tsetupthepriorintentiontostaywiththebreath.Youwouldhaveslippedofftothoseother

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thoughtswithoutrealizingthattherewasanyconsciousintentionthereatall.So,forthetimebeing,theskillfulintentionyouwanttomaintainistheonethatstayswiththebreath,thatmakesthebreathcomfortable.Thisisanimportantaspect.Ifthebreathisuncomfortable,youwon’ttowanttostay.Youmayhavetheintentionbutitwon’thaveanyfriends.It’sfacingwhattheycallthearmiesofMara.

Soyouneedallies.Onewayofcreatinganallyistomakethebreathyourfriend.Seewhatkindofbreathingfeelsgoodinthebodyrightnow:longbreathing,shortbreathing,heavybreathingbreathfeelsright.Youcanexperimenttosee.Thismakesitmoreinteresting.Andrightthere,you’vegotalessoninskillfulandunskillfulintentions.Someintentionstochangethebreathendupwithanuncomfortable,tight,restricted,ortensesenseofthebreath.Youdon’twantthatsoyoudropthoseintentions.Otherintentionscreateagreatersenseofease.Yourealizethatyourintentionsdon’talwaysshowstheirresultsonlyinanextlifetime.Oftenyourintentionsshowtheirresultsrightnow.That’sanimportantlesson.Becausethebreathissosensitivetoeventsinthemind,it’sagoodwayoftestingthisprinciple.

AsAjaanLeeusedtosay,whenyoumeditateyouwanttherightintention,therightobject,andtherightquality.Heretherightobjectisthebreath.Becauseitissosensitivetothemind—it’swherethemindandthebodymeet—thatmakesitanidealobjecttofocuson.Therightintentionistheintentionistostaytherewiththebreath.Andthenthethirdfactoristherightquality:thequalityofthebreathingthatfeelsgood,thequalityofthemindthat’swillingtobefriendlywiththebreath,explorethebreath,learnaboutthebreath,it’swillingtotestthingsandthenobservetheresults.

WhenmyteacherAjaanFuangtaughtmeditation,thosearetwowordshelikedtousealot:Testthings,hewouldsay,andthenbeobservant.Andatfirst,youmightnotbetooconfidentinwhatyou’reobserving,butovertimeyoubegintodevelopasense,“Oh,thislittlehintshowsthatthemindisaboutreadytogo.ThisishowIcanrecognizebreathingthat’sgoodforthebody,thisishowIcanrecognizebreathingthat’sgoodforthemind,thisishowIcanrecognizebreathingthat’sgoodforneither.”Youlearntointerprettheclues.Atfirstyourconclusionshavetobetentative.Butremember,weareworkingonaskillhere.Ittakestimetodevelopaskillbutthesearethequalitiesyouneed.Youwanttohavethedesiretoworkontheskill,youwanttobepersistent,stickwithit,andbeintentonwhatyou’redoing.Bereallyobservant.Thenfinallyuseyourintelligencetoaskquestions,bringthatpropertyofappropriateattentiontowhatyou’redoing.Whenthingsdon’twork,useyourimagination,useyouringenuitytofigureoutotherwaysofmakingthemwork.Youcan’texpectalltheinstructionstocomeinthebook.

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It’slikelearninganyskill.Inthebeginningyoustartwithinstructionsthatcomeinthebookorwhattheteachersays.AjaanLee’sexampleisofweavingabasket.Youweaveabasketastheteachertellsyouto,thenyoulookat:Itlooksprettycrummy.Butinsteadofgivingup,yousay,“Let’sweaveanotherbasket.”Trytolearnfromyourmistakeswiththefirstone.Whywastheweavinguneven?Doesthebasketlooktooshort?Toofat?Doesitlookcrooked?Whatcanyoudotomakeitbetter?Thisiswhereinsteadoflearningfromtheteacher,youstartlearningfromthestraworwhateveritisyouusetoweavethebasket.Youstartlearningfromyourbasket,youlearnfromyourefforts,youlearnfromyourmistakes.

Peoplewhotendtoengageinalotofselfrecriminationfindthishard.Thisiswhyit’sgoodtothinkaboutthatuniversalprinciple,thateverybodyhastogothroughthisstage.Andit’sanimportantstagebecauseyourefineyourdiscernmentasyoudothis.Discernmentisthequalitythat’sgoingtopurifythemind.It’sgoingtoleadyoutoawakening.Youcan’tsithereandsimplyhopeforawakeningtocomeoutoftheskyandwhapyouacrossthehead.Itcomesfromrefiningyourdiscernmentsothatyouseewhat’sgoingon.Youseewhereyourintentionsareskillful,youseewhereyourintentionsareunskillful.Andultimatelyyouseewhatliesbeyondintention.Becauseit’sinyourfreedomtomakechoicesrighthereinthepresentmoment:That’sthespotwherefreedomshouldbeinvestigated.Thepotentialforfreedomisgoingtobefoundrightaroundhere.

ThisiswhytheBuddhahasyoufocusonissuesofyouractions,yourintentions,andtheirresults.Thereallyliberatingpotentialofyourawarenessliesrightaroundthere.Sothisiswhereyouwanttolook.Thisiswhyappropriateattentionisthemostcrucialfactorinthepractice,theapproachthatlooksatallofthisasaskillthatyou’reworkingoninthehopesofbecomingmoreandmoreskillfulinhowyouact,moreandmoreskillfulinhowyouevaluatetheresultsofyouractions,andhowyoulearnfromyourmistakes.

Whenyoubringthisqualityofappropriateattentiontothepresentmoment,you’resettingyourpracticeontheproperfooting.Andtheninthatcontextyoudevelopmindfulness.Inotherwords,youtrytokeepthebreathinmind.Youtrytokeepthisperspective,theperspectiveoftryingtobeskillfulinmind.Andthenyoucanbealerttowhat’sactuallyhappening,interpretingitwithinthatframeworkofwhat’sskillfulandwhat’snot,theframeworkofthatlargerviewthathelpsmakesurethatyoudon’tgettiedupinhowyou’reamiserablemeditator,orhowthisisnevergoingtowork.Youjustdropthat.Everybodygoesthroughthestageofbeingamiserablemeditator.Thegoodmeditatorsaretheoneswhodon’tstopthere.Theylearnfromtheirmistakes.Sokeepthatperspectiveinmind.

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That’showtheskillofmeditationcanbegintoshowitsstuff,whatitreallycandoforyou.Everytimeyousitdowntomeditate,alwaystrytokeepthatframeworkinmind,thatperspectiveinmind.Becausethat’swhatmakesprogresspossible.That’swhatfocusesyouinthepresentmomentintheproperway.Wealwayshearthatmeditationmeansbeinginthepresentmoment.Itdoesn’tmeanjustbeingthere.You’vegottoknowwhattolookfor,whatquestionstoask.Andthat’swherethefacultyofappropriateattentionpointsyouintherightdirection.

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TheBalanceofPowerMay13,2006

There’sabalanceofpowerinthemind,inthesamewaythatthere’sabalanceofpowerintheworldoutside.Wehavealotofdifferentdesires,andthere’satensionamongthem.Butaslongaseachofthemhasitssayinonewayortheother,thingsarerelativelypeaceful.Notreallypeacefulinside,there’salotofpullingandpushing.Andthereisalotofhypeanddesirescomealong.Eachofthemsays,hey,Iamyourfriend.Icanbringyouhappiness.Andwhenyougivein,thedesiredoesn’tseemallthatbad.Whetheritreallygivesyouhappinessornot,that’sanothermatter.

Psychologistshavefoundthatwearereallybadatfiguringoutwhat’sgoingtogiveustruehappiness.Wetendtooverestimatealmostallofourdesires.That’swhatkeepsusgoing,going,searchingforthis,searchingforthat,keepingonlookingfornewthings.Andtheneveryonceinawhile,thingsbegintobreakdown.Webegintorealizethatthedesireswe’vebeenbefriendingallalongarenotreallyourtruefriends.Likethatchantjustnowonfriendship—itwasn’treferringonlytooutsidefriendsandnon-friends.Wehaveinsidefriendsandnon-friends,theoneswhoflatterandcajole,ourcompanionsinruinousfun,someofourdesiresarelikethat.Whenyourealizethat,youwanttoswitchtootherdesires.Adesirecomesintothemindforsomerealpeace.Wouldn’titbegoodifwecouldfindtruehappiness?Ahappinessthatdoesn’tcauseanyharmtoourselves,doesn’tcauseanyharmtoanybodyelse,seemslikeaperfectlyreasonabledesire.Butthenyouseepartsofthemindwillrebel.They’llfightback.

It’sthesameaswiththeworldoutside.LookontheTVandit’slikeeverycorporationintheworldisyourfriend.Theybringthegoodthingstolifeastheysay.Butthenifyoustartlookingintotheirbusinesspractices,youfindtheyareprettynefarious.Someofthemmaketheirmoneyoffgenuinesufferingofotherpeople.Andsomeofthemactuallyfindthatwaristotheirbestinterest.Ifyoutrytoimagineaworldorderinwhicheverybodycouldlivetogetherpeacefully,itseemssensible,whycan’twelivetogetherpeacefully?Whycan’tpeoplenotcauseharmtooneanother?Butthereareinterestsouttherethatwouldactuallyloseiftherewerepeace,iftherewerenosuffering.Andtheyfightback.Themoreyoutrytocausearevolutionintheworldoutside,themorethesepowersfightbackatyou,trytodivertyourattentionfromtherealissue.Iftheycan’tdothat,thenit’sout-and-outbattle.

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Soyouneedallies.It’sthesameinthemind.Ifyouaregoingtocreatearevolutioninthemindwherethemindcanactuallyfunctionwithoutcausinganyharmtoitselforotherpeople,youneedalliesinthefight.Thisiswhywemeditate.Thisiswhywedeveloprightconcentration.Thisisourmainally.Inthecomparisontheyhaveofthedifferentqualitiesonthepath,concentrationisyourfood.It’swhatgivesyournourishment.

Soyouwanttodevelopthesealliesasmuchyoucan.Inotherwordstheideaofbeingpeaceful,amindthatcausesnoharm,itsoundsnicebutifitdoesn’tgiveyousomeimmediatevisceralpleasure,it’sgoingtobeaharduphillbattle.Becauseyourotherdesiressay:quick,look,hereisaquickfix.Justdothis,dothat,you’llfeelgreat.Eventhoughthefeelinggreatmaynotlastlong,thereisapartofyouthatgivesinveryeasily.Thatfindsithardtowaitforresultswaydowntheline.Soinordertogetthatpartofthemindonyourside,yousay,here,here’sanicecomfortablebreath,breatheinawaythatfeelsgood,breatheinawaythatfeelsrefreshing,gratifying.Experimenttoseewhatkindofbreathingwilldothatforyou.Youmakethebreathyourfriend.Thepleasurethatcomesfromcomfortablebreathing,thatcanbeyourfriendaswell.

Sofigureouthowtoexperimentwiththebreath,becausesometimesjusttheprocessofexperimentationtakesawhilebeforeyoucandoitskillfully.Inotherwordssometimesyoupushtoomuch,youstretchthebreathtoomuch,youtrytoforcethingstoomuch.Youfindtensionindifferentpartsofthebodyandyoutrytoattackittoodirectly,thenitfightsback.Whatthismeansisyou’vegottolearntodevelopsomemorefinesse,that’ssomethingthatcomeswithtime.Attheveryleasttrytogetatleastonepartofthebodythatfeelsgood.Trytofindthepartthatfeelscentral,thatyouareonreallyintimatetermswith.Atleastmakethispartgood.Soitfeelscomfortableasyoubreathein,youarenotsqueezingorpushingitorpullingit,andthenallowittomaintainthatsenseofeaseasyoubreatheout.Ifthere’sanytensionortightnessthatyoucandetectthere,allowthattodissolveaway.Inthiswayyoubegintofindafriendinside.Thenthepartsofthemindthatwantsomeimmediategratification,they’llbecomeyourfriendstoo,they’lllikeit.Thenyouworkonallowingthatsenseofeasetospreadtodifferentpartsthebody.

Andthisissomethingeachofushastofindourownwayofdoing.Insomecasesyoumaintainyourcenteronthatoriginalspotandjustthinkofexpandingyourframeofawareness,yourfieldofawarenesstobelargerandlargerandlarger,andthenthinkoftheeasespreadingalongwithyourawareness.That’sonewayofdoingit.

Anotherwayistogothroughthebodysectionbysection.AjaanLeehasyoustartatthebackoftheneck,goingdowntheback.Somepeoplefindthateasy,otherpeoplefindithard.Ifyoufindithard,youmightwanttostart,sayaround

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thenavel,becausethemovementofthebreathiseasiertoseethere.Somakesurethatyourabdomenisrelaxedasyoubreathein,relaxedasyoubreatheout.Thengoaroundtotheback,thesmalloftheback,keepthatrelaxed.Anypartsofthebackthatseemtobepullingyououtofanicestraightposture,allowthosetorelax.Soagaintheystayrelaxedasyoubreathein,relaxedasyoubreatheout.Andthenmoveup,solarplexus,thenaroundthebodyfromthesolarplexustothebackatthesameheight,andbacktothesolarplexusagain.Thenmoveuptothemiddleofthechest,andthesamewayaroundthebodyinthechestarea,thenthebaseofthethroat,andthehead.Youcangodowntheshoulderstothearms,andthenstartatthehips,goingdownthelegstothetoes.Workthroughthebody,sectionbysection,makingsurethatwhateversectionyou’refocusedonfeelsatleastundisturbedbythebreath.Andtheremayactuallybeasensationthat’srelatedtothebreathingprocess,soallowittofeelcomfortableasyoubreathein,comfortableasyoubreatheout.Andyoucangothroughthebodylikethisasmanytimesasyoulike,untilyouarereadytosettledown.Thenfindonespotthenspreadyourawarenessoutfromthatspot.Soyouareawareofthewholebodybreathingin,thewholebodybreathingout.Anditfeelsgood,itfeelsconnected.

Thiswayyouarebeginningtogetafriend,you’vegotyouralliesinthisrevolution.Becausetherewillbepartsofthemindthatstartcomplaining.Theydon’tgettowanderaroundastheyusedto.Theydon’thavetherunoftheplacethattheyareusedtohaving.Butwiththesenseoffullbodyawareness,itfeelsgood,feelsrefreshingjusttobreathe.Thatbeginstochangethebalanceofpower.Thisisnottosaythatitwillgraduallyallbecomemoreandmorepeacefulwithoutproblems,therewillbeupsanddowns.Butovertimeyoufindthatthereisashiftandwhenthereisthissenseofease,youhavetobecarefulnottojustwallowinitandforgetwhereitcomesfrom.Itcomesfromyouralertnessandyourmindfulness.Mindfulnessiskeepingthebreathinmind,keepingthevarioustechniquesthatyouaregoingtousewiththebreathinmind.Alertnessischeckingtoseehowthingsaregoing.Intermsofrightconcentrationorwhattheycalljhana,thesethendevelopintodirectedthoughtandevaluation.Directedthoughtiswhenyoukeepyourthoughtsononetopic.Andthenevaluationisthatyoucheckhowthingsaregoingandmakingadjustmentsasyouneedto.Thentheotherfactorissinglenessofpreoccupation,meansyoureallyareonewiththebreath.Itfeelslikethebreathisfillingthewholebody,yourawarenessisfillingthewholebody.Everythingisone,it’snotsplittingoffintotwo,three,four,five,thewayitnormallydoes.

Sothosearethecauses.Makesureyou’vegotthecausesright.Thenthesenseofease,senseofrefreshment,ofrapture,thosewillcome.Andaslongasyoustaywiththecauses,theeaseandrapturewilljustkeeponcoming.It’slikehavinga

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job.Aslongasyoustickwiththejob,yourwageskeepcoming.IfyoudecideI’vehadenoughofthisworking,Iwanttoenjoythewages,wellthereisnomoreincome.Andyoufindyourselfsoonattheendofyourmoney.Butifyoukeeponworking,theresultskeeponcoming.Thisisworkinpleasure.Youareworkingwithyourveryintimatesenseofthebody.Youareworkinginawaythatmakesitfeelgood.

ThisiswhytheBuddhasaidthisissuchanimportantpartofthepractice,becauseitgivesyouyourallies.Andalsoopensyourmindtonewpossibilities.Itispossibletofindasenseofhappiness,asenseofease,refreshmentwithoutfollowingyouroldsensorydesires.Thepassagewelookedattodayduringthestudygroup,wheretheBuddhasaysitispossiblethatsomeonewillknow,haveinsightintothedrawbacksofsensualdesire.Butiftheydon’tknowapleasurethatliesoutsideofsensualdesire,itjustwon’tmakeanydifference,they’lljustkeepgoingbacktotheirsameoldways.Butifyouprovidethemindwiththisalternative,thereisasenseofeaseandrefreshmentthatcomessimplyfrombreathing,fullyinhabitingyourbody,notrunningoutafterotherthings.Onceyouhavethatalternative,thenit’saloteasiertolookatthepleasureyouusedtogetfromindulginginsights,sounds,smellsandtastesandtactilesensations.Seeingthedrawbacks,beingfrankwithyourselfaboutthedrawbacks.Inthepastitwashardtobefrankaboutthem,becauseyoufeltthat,gosh,ifyoucouldn’tfindpleasurehere,wherewouldyoufindit?Therewouldbenopleasureinlifeatall.

Butnowyou’vegotanalternative.Thatchangesthebalanceofpower.Soyouseerighthere,there’sasenseofeaseandrefreshment.Youdon’thavetospendallthattimeandmoneyandeffortchasingdownthingsthatjustturnintoshadowsandmirages.Andevenwhenyoudogetwhatyoulikeintheoutsideworld,itdoesn’talwaysstaywithyou.TheBuddhacomparesitwithborrowedgoods.Theoriginalownerscantakethatawayatanytime.Thepleasure,say,yougetoutofanotherperson,doesn’treallybelongtoyou.Itbelongstothatotherperson.Iftheydecidethey’vehadenoughofyou,that’sit.Youdon’thaveanyrights.

Thereistheimageofthemansittinginthetree.Hecomestoafruittree,there’snofruitonthegroundbutthereisfruitinthetree.Heknowshowtoclimbthetree.Sohegoesupandhestaysinthetreeeatingthefruit.Anothermancomesalong,whoalsowantsfruit,buthedoesn’tknowhowclimbthetree,buthehasanaxinhishands.Soheisgoingtochopthetreedown.Therearelotsofdrawbackstosensualdesireandit’seasyforustoseethem.Butpartofthemindrefuses.It’safraid,becauseifwedon’tallowourselvestogettotallyimmersedinsensualdesires,toreallygetcarriedawaybythem,wefearthereisgoingtobenopleasureinlifeatall.

Soit’simportantthatyoulearnhowtodevelopthissenseofabsorptionin

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thebreath,pleasurable,refreshing,feelsreallygoodjustbeinghere.Thatchangesyoursenseoftherangeofpossibilities.Thereisapleasurethatdoesn’tdependonthosethingsoutside,it’sperfectlyfinerighthere.It’snourishing.Andeventhoughsimpleconcentrationisnotgoingtototallysolvetheproblemofthewaythemindcausesitselfsuffering,itreallychangesthebalanceofpower.You’vegotmorealliesinthisrevolutionyouaretryingtocreateinthemind.Wherethemindcanliveatpeacewithitselfwithoutcausinganyharmforyou,anyharmforanybodyelse.That’syourdesire.

Asforthepeaceintheworld,astheBuddhasaid,theworldneverhasenough.It’sinsatiable.It’saslavetocraving.Butyoudon’thavetobeaslavetocraving.Youcanfreeyourselfbyfindingnewalliesinthefight.Thisisyourpathtofreedom.Itseemssimplejustwatchingthebreath.Itisnoteasy,butasyouworkwithitandreallyapproachitasdevelopingaskillthatmaytaketime,itmaytakeeffort,butit’sreallyworthallthetimeandalltheeffort.Becauseitdoescreatethatpossibilitythatlivingwithoutcausingsuffering,livingwithoutcausingharm,livingwithtruepeace,attheveryleastwithpeaceinside—that’sagenuinepossibility.Andbecauseit’spossible,it’sworthallthetimeandeffortthatgoesintofindingit,developingit,changingthisbalanceofpowerinthemind.

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PeopleSufferfromTheirThinkingJuly4,2006

ApassageintheteachingsofAjaanDundescribesanincidentwhenawomancametohimandjustpouredouthersoulabouttheproblemsinherfamily—worriedaboutherson,worriedaboutthis,worriedaboutthat—andsohetriedtoconsoleherasbesthecould.Aftersheleft,hecommentedtooneofhisstudents,“Peoplethesedayssufferbecauseoftheirthinking.”It’sinterestingthewayhesaidthat—“peoplethesedays”—asifpeopledidn’tsufferfromtheirthinkinginthepast.Maybehemeantthatpriortothattime,Thailandwaspoorandmostpeoplewerejustworriedabouteating,surviving.Nowthatpeoplehavebecomewealthier,foodiseasiertoget,jobsareeasiertoget,theirthinkingtakesoverandthatmakesthemsuffer.

Thisiscertainlytrueinspadesaboutpeopleinthemodernworldbecausesomuchinthemodernworldteachesusharmfulwaysofthinking.Themassmediaarepredicatedontheideathatyouarelackingandyouneedwhatwe’vegottosell.That’sthemessagethey’reconstantlytryingtogetthroughtoyou.Andwhenyou’reexposedtothatmessagelongenough,youstartbelievingit.

Thefirststepinthecureistogetawayfromthemedia,sothatthemessageisn’tbeingdrummedintoyouallthetime.Buteventhen,onceyou’vebeenusedtothinkinginthoseterms,it’shardtogetthemoutofyoursystem.Thisiswhywehavetotrainthemind.Therearebasicallytwowaysofapproachingtheproblem.Oneistostopthinking,andtheotheristolearntothinkindifferentways,waysthatareactuallyhelpfultoyoutoputanendtosufferingratherthanpilingonmoresuffering.

Asameditator,you’vegottolearnhowtousebothapproaches,learningtoletthemindrestsothatitdoesn’thavetobeoccupiedwiththoughtsallthetime;andthen,whenthetimecomeswhenyoureallydohavetothink,learninghowtothinkinwaysthatarehelpfulratherthanharmful.Andevenwhenyou’retryingtogetthemindtobestill,itrequiresacertainamountofthoughtbeforehand.You’vegottoconvinceyourselfthisisaworthwhileactivity,sittingherefocusingonyourbreath.Thenyouhavetothinkaboutlettingthebreathbecomfortable,tryingnottoforcethebreathtoomuch,justnoticingwhatkindofrhythmofbreathingfeelsgoodrightnow.Thisrequiressomethought,butit’sconstructivethought.It’sokaytothinkandposequestionsaroundthisissue,becausethatkindofthinkingandquestioninggetsyoumoreabsorbedinthebreath.

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It’snotamatterofforcingthemindtostaywiththebreathnomatterwhat.Ifyouputtoomuchforceonthemindlikethat,it’sgoingtorebel.It’sliketryingtoholdabeachballunderwater.Assoonasyourgriploosensupabit,theballgoesshootingupoutofthewater.Whatyou’vegottolearnishowtogetthemindinterestedinthebreath.Realizethatthisenergyinthebodythatgoesalongwiththebreathingisanimportantfactorinkeepingthebodyhealthy:notjustalivebuthealthyaswell.Iftheenergyflowssmoothly,ifallthenervesinthebodygetbathedinthebreath,that’sgoingtobegoodforthebody.Whenthebodyismorecomfortable,it’seasiertosettledownandstayrighthere.Itfeelsgood.There’sasenseoffullness,asenseofeasethatyoucandevelopjustbythinkingoftheenergyflowingthroughthebodyallthetime.Assoonasthebreathstartscomingin,theenergyisalreadyflowingthroughallthenerves.Assoonasitgoesout,it’sdispersingoutthroughalltheporesofthebody.Thinkinginthiswayhelpsthemindtosettledownandgivesitaplacetorestwhenitdoesn’thavetothink.

Buttheremaybeapartofyourmindsaying:“Whatareyoudoing?Thisisawasteoftime.You’vegotalltheseotherissuesyou’vegottoworryabout.”Andsometimesyoucansay,“NoI’msorry,thisisnotthetimeforthat,”andit’llstop.Othertimesthough,you’vegottoreasonwiththemind.Thisiswhywehavethechantsbeforethemeditation.ThisiswhytheBuddhagavesomanydiscoursestohelpyouseethatitreallyisimportanttotrainthemind,thatthisisthemostimportantthingyoucandoinlife.Asforalltheotherissuesyoumightcarryaround,you’vegottolearnhowtolookatthosefromadistantperspective.Alltoooftenwe’remuchtooclosetotheissuesinourlives,dealingwithissuesinourfamily,issuesatwork,ourownfrustrationwithourselves,andwegetournoserightintoit.Whenyougettooentangledintheseissues,it’shardtogetaperspective.

SothepurposeoftheDhammaistohelpgiveyouaperspectivethatwillhelpyoustepbackandlookattheseissuesinthelong-term.Getabettersenseofwhat’sreallyimportantinlifeandwhat’snotimportantinlife.TheBuddhatalksaboutfourGuardianMeditations.Thesearethingstothinkaboutifyouhavetroublegettingthemindtosettledown.Therearefourtopicsinall:theBuddha,goodwill,thefoulnessofthebody,andmindfulnessofdeath.

TherearedifferentwaysyoucanthinkabouttheBuddha.Ifyoufindthatthemindneedssomeconsolingandreassuring—inotherwords,itneedssomegentletreatment—justthinkaboutthefactthattheBuddhaprovedwithhislifethatitispossibleforhumanbeingstofindtruehappiness.That’sthebasicmessagehislifesends.Andit’sanimportantmessage.Becauseformostofus,welookathumanlifeandwhatisit?Peoplegetborn,theygothroughallthistroubletogetaneducation.Somepeoplegetmarried,havekids.Sometimesitworksout,

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sometimesitdoesn’t.Thenwhathappens?Theygetold.Theirbodystopsfunctioning.Andsometimesdeathandillnessdon’thappenquickly.Therearetheselonglingeringillnessesandthentheydie.Andyouwonder,“Whatisthatallabout?”Allthatneedlesssuffering.Youlookaroundandthatseemstobeeveryone’slife.

TheBuddha’slifestoryisverydifferent.Hefoundthatit’spossiblethroughyourowneffortstoattainahappinessthat’snotaffectedbyaging,illness,anddeath.Inotherwords,thereisapartofthemindthatliesbeyondthesethings.Youcanlookataging,illness,anddeathaslittleissues.Italsohelpstolookatalotoftheotherissuesinyourdailylife,toseethemaslittlethingsaswell—andtoremindyouitispossibletofindtruehappiness.Itmaytakealongtime,butthatpossibilityisthere.Thingsarenothopeless.

That’sonewayofthinkingabouttheBuddha.Nowifyoufindthatyou’regettinglazyinyourpractice,theotherwayyoucanthinkabouttheBuddhaistoremindyourselfthattheBuddhawashere2600yearsagoteachingthislesson.Youwereprobablyheresomeplacetoo.Whydidn’tyoutakethelessontoheartbackthen?Whyareyoustillhangingaroundnow?Howmuchlongerisitgoingtotakeyou?It’sveryrarethatwehaveBuddhasinthisworld.Thetextstalkabouthowmanythousandsofyearsit’sgoingtobebeforethenextBuddhaappears.Andinthemeantimehisteachingsaregoingtobeforgotten.Whatareyougoingtodothen?Whenyouthinkinthisway,itgivesalittlemoreoomphtoyourpractice,moreencouragementtoputmoreeffortin.

So,youcanthinkabouttheBuddhaeitherinawaythat’sconsolingorinawaythatlightsafireunderyou.LookatyourstateofmindandseewhichwayofthinkingabouttheBuddhaishelpfulrightnowandthenapplythat.Oneofthebigtragediesofhumanlifeisthatwehavethispowertothinkandyetforthemostpartthemindseemstohaveamindofitsown.Auselesstopiccanabsorbyouandobsessyouanditseemslikeit’sgotholdofyouandwon’tletyougo.Actuallythat’snotwhat’shappening.Thethoughtisn’tholdingontoyou.You’reholdingontothethinking,eventhethinkingthatseemstobethemostfrustratingandmaddening.Onepartofthemindactuallygetssomepleasureoutofit,otherwiseitwouldn’tholdon—thesensethatithastodothiskindofthinkingorhastobrowbeatitselforwhatever.You’vegottolearnhowtoquestionthat:“WhatpleasureamIgettingoutofthisthinkingthat’sdrivingmecrazy?InwhatsensedoIfeelIhavetodoit?IstheregoingtobearewardformeifIdothisobsessivethinking?”Lookintothat.Andwhenyoucancatchsightofsomethingofthatsorthappening,thenit’saloteasiertoletgo.

TheotherthreeGuardianMeditationsoperateinasimilarmanner.Youcanthinkabouttheminwaysthatareconsolingorinwaysthatgiveyoumoreofapush.Forinstance,thoughtsofgoodwill:It’sgoodtothinkthoughtsofwishing

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happinessforeverybody,startingwithyourselfandthenspreadingitaround,becausethatkindofthoughtholdsnoharm.Itremindsyouthatyoudon’tgainanyadvantagefromanybodyelse’ssuffering,sowhywouldyouwanttowishsufferingonanyoneelse?Thishelpsgiveyoualargerperspectiveontheissuesoflife.Particularlyifthere’sacycleofrevengesomeplaceinyourlife,thishelpspullyouout.Helpsyoustepback.Ofcoursethemorestringentsideofmettaisthatifyoureallydowishyourselfhappiness,whatareyoudoing?Whyareyoulivingthisway?Whydoyoudothesethings?Whydoyousaythesethings?Whydoyouthinkthesethings?Ifyouwerereallyseriousaboutyourhappiness,you’dchangethewayyoulive.Inthisway,thoughtsofgoodwillcanactasacarrotorastick,dependingonwhatyouneed.

ThethirdGuardianmeditation:thefoulnessofthebody.Youcanthinkaboutthatinaconsolingwayoramorestringentway.Theconsolingwayistoremindyourselfthatmanyoftheheavyissuesinlifearebasedonmeetingtheneedsofthebody.Butlookatthebody.Whatisit?Justafeworgansthataregoingtofunctiontogetherforawhileandthenfallapart.Andalotoftheseheavyissuesaroundthebodyarereallynotallthatimportant.Whymakethebodysuchabigdeal?

Asforthestringentside,whenyouseethatyou’rereallyattachedtothebody,askyourself:Well,whatisithereinthebodythat’sreallyworthbeingproudabout?TheBuddhaoncesaid,aftercatalogingallthedifferentthingsthatthebodydoes,allthestuffinsidethebody,andthenwhathappenstothebodyasitagesanddies,“Whoeverwouldthinkofexaltinghimselfordisparagingothersonthebasisofthisbody:Whatisthatifnotblindness?”Inotherwords,yourbodymaybestronger,morefit,morebeautiful,whatever,butsowhat?It’sstillmadeofdisgustingthingsandoozesdisgustingthings,andissubjecttoallsortsofdiseases.Itdies.Sowhat’ssogreataboutthat?

Recollectionofdeathfunctionsintwowaysaswell.Theconsolingsideisthatwhatevertheissuesyouhaveinlife,therewillcomeatimewhentheydon’tmatteranymore.Youpassaway,theotherpeoplepassaway,everything’sallgoingtobeforgotten.Sotheissuesthatloomsolargeinyourliferightnow:Youcanlookatthemassomethingalotsmaller.They’renotsooverwhelming.Ontheotherhand,youcanusethoughtsaboutdeathtorealizeyoudon’tknowwhenyou’regoingtodie.TheBuddhahashisdisciplesreflecteveryeveningatsunset:Thismaybethelastsunsetyou’lleversee.Areyoureadytogo?TheanswerisusuallyNo.Thenthequestionis,howcanyoubestprepareyourmind?Thebestthingyoucandoistotrainthemindtohavemoremindfulness,morediscernment,morealertness,sothatifdeathdoescome,theminddoesn’thavetosuffer.Hehasyouthinkthesamewayeverymorningatsunrise:Thismaybeyourlastsunrise.Areyoureadytogo?No.Ifnot,thentrainyourmind.It’snot

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thecasethatwhendeathcomeswehavenowayofhelpingthesituation.Thebodymaydie,buttheminddoesn’thavetosufferwiththebody’sdeathifyou’remindfulenough,ifyouhaveenoughconcentration,ifyouhaveenoughalertnessanddiscernment.Soworkonbuildingthesequalitiesnow,whileyoucan.

Thesearesomeofthewaysinwhichthinkingcanactuallyhelpyou.Itgivesyoutherightattitude.Thequestionislearninghowtoapplythesedifferenttopicsinawaythat’sappropriateforyourneedsrightnow.Thatrequireslearninghowtolookatyourownmindtoseewhatitneeds.Agoodruleofthumbisusuallytostartwiththemoreconsolingsideandseeifthatworks,ifitgivesyoutheenergyyouneedtopractice.Iftheconsolingsidedoesn’twork,youcanusethemorestringentside,toseeifthatworks.Onceyouseethatthemindiswillingtodropallofitsoutsideconcernsandsettledown,thenyoucandropthatthinkingandjustbewiththestillness.

Alotofthemeditationgoesbackandforthbetweenbeingstillandthinking,investigatingandthenbeingstillagain,investigating,beingstillagain.Themoresolidyourconcentration,thenthemoresubtleyourthinkingcanbe,themoresubtleyourpowersofobservationandanalysisinthepresentmomentcanbe.Meditationpracticeisnotjustamatterofforcingthemindtobestill.You’vegottolearnhowtoreasonwithitsothatitcanletgoatleastenoughtoallowthemindtosettledownforawhile.Onceit’ssettleddownforawhile,thenyoucanreasonwithitagainsothatitcanletgoevenmore,ofmoresubtlethings,thethingsyoumissedwhenthemindwasbouncingallovertheplacelikeaping-pongball.Nowthatit’smorestill,youcanbegintoseemoresubtleattachments.Learnhowtoinvestigatethem.Thenwhenyouletgoofthose,themindwillbestillonanevendeeperlevel.Learnhowtopursueitbackandforthlikethis.Thinkingandbeingstill.Thinkingandbeingstill.Sothesetwoprocessescanhelpeachotheralong.

Whenyouunderstandthemeditationinthisway,theresultsgoalotdeeper.AndtheyreallydohelpyoufindthehappinesstheBuddhafound,thehappinessthatisn’tdependentonanythingall,butjustsimplyis.It’sthere.Thepotentialisalreadythereinthemind.Theissueissimplylearninghowtousethefacultiesinthemind—itsabilitytobestill,itsabilitytoinvestigate,itsabilitytothink—inawaythatreallyishelpfulratherthanthenormaleverydaywayweusethem,whichjustpilesmoresufferingontopofsuffering.

Solookatyourmindrightnowandseewhatitneeds.Doesitneedconsoling,doesitneedthestickratherthanthecarrot,orisitreadyjusttosettledown?Learntoobserveyourmindthenprovideitwhatitneeds.

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DiscernmentAugust6,2006

Ifyoueverhadtotacklealargeoroverwhelmingjob,you’vehadtolearnthebasicprinciplethatifyouwanttogetanywherewithit,youhavetobreakitdownintolittlejobs,intomanageablepieces.Thenyoutacklethepiecesbitbybitbybit,andafterawhileyoufindthejobgetsdone.Youneedthelargeoverviewsothatyouknowhowtobreakitdownintomanageablepieces,butwhenyouactuallydothework,youfocusonthelittlebitsandpieces.

Thisjobwehavehereoftacklingsufferingisthesamesortofthing.Itseemsoverwhelming.Youcanthinkofitasthishugebigmass,andtheBuddhasometimestalksaboutitasamassofsuffering—becausethat’showmostofusexperienceit,especiallywhenitgetsreallybig,whenitreallyweighsdownonthemind.

Butthewholepurposeofdiscernmentistobeabletobreakitdownintolittlepiecessothatyoucanseehowit’sconstructedandhowitdoesn’thavetobeconstructed.ThisiswhattheBuddha’steachingsonthefiveaggregates,thesixsensespheres,thefourorthesixproperties,dependentco-arising,arefor.They’realldesignedtotakesufferingandtobreakitdownintomanageablepieces.Thereasonwecallthisdiscernmentisjustthat—itsabilitytoseesubtledistinctions—becausethepiecesaresubtleandthedistinctionsbetweenthemaresubtle.

Thisiswhywehavetopracticeconcentrationasabasisforthiskindofdiscernment.Ifyourmindisn’treallystill,ifyourawarenessisn’treallysharpandquick,you’regoingtomissallthesubtleties.Everythinggetsglommedtogether.It’sallrighthere,butifyoudon’tseethedistinctions,everythingisgoingtostayjustasabiglumprighthere,abigmassrighthereinthepresentmoment.

Say,forinstance,thatyou’refeelingasenseofdepression,asenseofsadness.There’saphysicalsidetoitandthere’sthementalside.Thementalsideismadeupoflotsoflittlethoughtsthatareallglommedtogether.SotheBuddharecommendsthatyoutakeitapartintermsofthekhandhas,intermsoftheaggregates.Lookforthefeeling,andthenlookfortheperception.Animportantperceptionissaying,“Thisismysuffering,thisishappeningtome,”whichmaybetruebutyoudon’thavetothinkit.It’sanoptionalthought.Youcouldsimplysay,“Thisissuffering,”andleaveitatthat.Thatwouldadequatelydescribethesituationandwouldalsobemorehelpful.Thethingis,youhavetocatchthemindintheactofapplyingthatparticularperception.Itwilldoitrepeatedly

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againandagainandagain.That’swhatclingingis.It’sholdingontoaparticularthoughtandjustrepeatingitoverandoveragain.

Whenyoucanseethathappening,yourealizethatyou’vegotthechoicetodropit.Youdon’thavetokeephittingyourselfoverthehead.Thisisthesameprinciplethatappliestorightspeech.AstheBuddhasaid,therearethingsthatmaybetruebutifthey’renotuseful,ifthisisnottherighttimeforthem,wedon’tsaythem.Takethatprincipleandapplyittothemind,toyourinnerconversation.Theremaybeperceptionsthatinonewayorotheraretrueenough,butthey’renotusefulandthisisnottherighttimeforthem.They’reactuallycausingyousuffering,sowhybringthemin?

Ifphysicalsideofthesufferingiswhatseemsoppressive,takethingsapartintermsoftheproperties:earth,water,wind,andfire.Supposethere’sapaininyourknee.Thesensationsyou’vegotaroundthatpainintheknee:Whichonesarejustphysicalsensationsandwhichonesarefeeling?Inotherwords,whichonesarerupa,orform,andwhichonesarefeeling?Anysenseofheatisform,anysenseofmovementisform;coolness,solidity:thesethingsareallform.Butthenthere’sthefeelingofpainthatsortofflickersamongthem.It’ssomethingdifferent.It’sadifferentaggregate.Thisiswheretheaggregatesandtheelementscangettogether,andthisiswherewecandistinguishamongthem.Butonewayofdistinguishingbetweenfeelingandformisjustthat:trytoseewhichsensationsinthatsensationofpainaresimplytheaggregatesofform,thepropertiesofthebody,andwhicharetheactualfeeling.Trytoteasethesethingsout.Thisistheworkofdiscernment.Itdiscernsdistinctions,itseethingsclearly.

Thisiswhyit’scalleddiscernment.Youcouldtranslatethetermpaññaaswisdom,butthathasanentirelydifferentconnotation.IrememberthefirstyearwhenIwaspracticingwithAjaanFuang.Hekeptsaying,“Useyourpañña,”whichisboththePaliwordandtheThaiword.AtthetimeallIknewwasthatpaññaiswisdom,soItoldhim,“Idon’thaveanypañña.Hesaid,“Ofcourseyoudo.Ifyou’reahumanbeing,you’vegotsome.”Ibegantorealizemaybehewastalkingaboutsomethingelsebesideswisdom.AndIfinallyrealizeditwasdiscernment:seeingdistinctions,beingabletoteasethingsout.

Sowe’renotheretryingtogainthewisdomthatletsussimplyacceptthings.Sometimespeoplethinkthatthat’stheultimatewisdomofBuddhism:learningtobeequanimous,patient,acceptingofeverything.Sufferingcomes,andyoutellyourselfthatthat’sjustthenatureofexperience,that’sthewayitis.Cravingcomes,well,justacceptthecraving,that’sthewayitis.

Nowthatisthebeginningpartofdiscernment,theabilitytoadmitwhat’sgoingon.ButthenastheBuddhasaidinhisfirstsermon,discernmentisnotjustknowingthetruth,thatthisisthewaythingsare.Thereisalsoadutyoratasktodowitheachofthesetruths.Whenthere’ssuffering,youtrytocomprehendit.

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Andcomprehendingitdoesn’tmeansimplyacceptingit.Itmeansferretingoutthebitsandpiecesfromwhichit’sconstructed.Whataretherawmaterialsofsuffering?Itisjustthesethings:form,feeling,perception,fabrication,consciousness.Ifyoulookatthesufferinginthoseterms,takesalotofthestingout.Becauseasyouseetheperceptionthatit’s“my”sufferingorthat“I’m”sufferingisjustthat:it’samomentaryeventinthemind.Butitbringsabigstingwithit.Soyouhavethechoicenottosaythattoyourself,nottothinkintermsofthoseperceptions.Thenyoufindthatasyoutaketheeventsapart,teasethemapartthisway,there’slessandlessandlesssuffering.Thatbigmassofsufferinggetsbrokendownintolittlebits.AndasintheimageintheCanon,finallyitgetswinnowedintoahighwindandblownaway,becauseyourealizethatyouweretheonewho’sbeengluingallthesepiecestogether,andthenweighingyourselfdownwiththem.

Theprimaryingredientinthisglueisthesensethat“Iamtheonewhoissuffering,thisismysuffering,thisishappeningtome,I’minthemidstofthesuffering,orIamthesuffering,orthesufferingisinme.”TheBuddhahasyoutakethissensationofsufferingandteaseitapartintermsoftheaggregatesandthenaskofeachoftheseaggregates:“IsthissomethinginmeoramIinit?Isthismine?Isthisme?”Andasyou’reabletolookatthesethings—andit’snotgoingtobealittleblockthatyoucouldsitthereandwatch.It’sgoingtobeaveryquickeventinthemind,especiallythementalkhandhas.Butifyoulearnsimplytoobservethat,“Thereisthis,thereisthis,that’sall,”youseethatasyouencounterdifficultsituations—paininthebody,anythingdifficult,anythingthatwouldmakeyousuffer—youhavethechoicetothinkinwaysthatwouldmakeyousufferornot,becauseyoucanseetheseeventshappeningsimplyasevents.That’sall.

That’swhatdiscernmentisallabout.Ferretingthesethingsout,realizingthatthey’reindividualeventsinthemindandyoudon’thavetogluethemtogetherintheoldway.Youcanlookatthemfromadifferentstandpoint.

ThisiswhattheDhammadoes.Itgivesusanewframefromwhichtolookatthings.ThisiswhyDhammatalksarenotjusthereforinformation.They’reheretohelpyoulookatthingsinawholenewway,applyingthefournobletruthstoyourexperience.That’stheframeworktheBuddhagivesyou.

It’snotonlytheframeworkforhisteachings,butalsotheframeworkhe’dlikeyoutoapplytoyourexperience.It’shardtoshiftframeworks.We’reusedtoouroldframeworks,sowetendjusttobringthefournobletruthsinasnewinformation.Ifthat’salltheyare,justapieceofnewsyou’veheard,theyreallydon’tmakethatmuchdifference.Butifyoumakeupyourmindthatyou’regoingtolookateverythingfromthisperspective,andkeepatit,keepatit,youfindthatit’sreallyuseful.Itnotonlypointsoutthewaythingsare,butalso

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showswhatyoucandosothatyoudon’thavetosufferfromthewaythingsare.Sotrytogetthemindstillenoughtoallowyourdiscernmenttogetmore

andmorerefined,moreandmoresubtle.Itworksinstages.Themorestillthemindcanbe,themorerefinedyourdiscernmentcanbe,themoresubtletiesyoucansee—andthemoreyoucanputanendtoyoursuffering.AjaanFuangusedtosaythatthediscernmentthatcomesfromconcentrationisspecial.Itgoesdeeperintothemindthandiscernmentnotbasedonconcentration.Whenyou’veheardthetopicsofdiscernment—fournobletruths,fiveaggregates,sixsensespheres,theproperties,dependentco-arising—youcanhearthem,youcanthinkaboutthem,youcantalkaboutthem,butifyoudon’tactuallyseethesethingsinaction,theydon’tgotoyourheart.Thewholepurposeofconcentrationissoyoucanseetheminaction.Theyareveryquick,theyareverysubtlesoyouhavetobevery,verystill.Butifyouseetheminthestillness,theunderstandinggoesstraighttotheheart.That’swhereitreallycanmakeadifference.

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RightLivelihoodAugust7,2006

Ofallthefactorsinthepath,rightlivelihoodisprobablytheonethatreceivestheleastattention.Andsoit’sgoodtopaysomeattentiontoit.ThedefinitionintheCanonisprettysimple:youavoidwronglivelihoodandyousupportyourselfwithrightlivelihood.It’shardlyevenadefinitionatall,becauseitdoesn’texplaintheterm.

InotherpartsoftheCanon,though,theBuddhadoesdescriberightlivelihoodformonks:nohinting,noscheming,notradinggainforgain.Inotherwordsyoudon’tpromisetogivearewardtosomeonewhogivessomethingtoyou.Thisisthewaythemonkslive.It’sverydifferentfromthewaylaypeoplelive.Forlaypeople,tradeisthebasicmodeoflivelihood.Ifyougivemesomething,I’llgiveyousomethinginreturn.That’sthebasicmodeofoperationthroughoutlaylife.Butwhenyouordain,youdropthat.Andyoudon’tevenhint,don’tevenscheme.Youdon’teventrytoplantogetanythingoutofanybodyorthinkhowcanyouattractsupport,orhowcanyouattractdonationsfrompeople.Therearelotsofrulestomakesurethatonemonk,say,doesn’ttrytomonopolizeallthegenerosityofthelaypeopleattheexpenseoftheothermonks.Sothat’srightlivelihoodformonks.It’saverypurelivelihood.Youtakewhatyouget.Youcontentyourselfwithwhatyouget.It’spurelyaneconomyofgifts.

Forlaypeople,thereareacoupleofexamplesintheCanonwheretheBuddhasaystoavoidcertainkindsoftrade.Tradinginpoison,tradinginmeat,tradinginweapons,intoxicants,tradinginslaves:TheBuddhasaystoavoidthesethingsentirely.AndthenthereareacouplecaseswherepeoplecometotheBuddhaandsaythattheyhavebeentoldthattheirparticularlivelihoodactuallyhasaplaceforitinheaven.Inoneinstance,it’saprofessionalsoldierwhocomesandhe’sbeentoldbyhisteacherswhotaughthimthetradeofbeingasoldier,thatifyoudieinthebattle,you’regoingtotheheavenoftheheroeswhodieinbattle.Hewantstoknow:WhattheBuddhahastothinkaboutthat?TheBuddhaavoidstheanswer.TheguyaskshimthreetimesandtheBuddhafinallysays,“Well,sinceIcan’tgetpastyou,okay,I’lltellyou.Ifyou’reinthemidstofabattleandareconsumedbythethoughtoftryingtokillotherpeople,eitherfromgreed,angerordelusion,thatintentionisanunskillfulintention.Ifyoudiewiththestateofmind,yougotohell.Orifyouhavethewrongviewthatthisisgoingtotakeyoutoheaven,youstillgotohell,yougotothehellforpeoplewhodiein

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battle.Insteadofgoingtoheaven,it’sahell.There’sanothercasewhereanactorcomes,andhesays,“I’vebeentoldthat

whenyouentertainpeople,givethemenjoyment,yougototheheavenoflaughterwhereeverybody’senjoyingthemselves.”AndhewantstoknowwhattheBuddhathinksaboutthat.AgaintheBuddhaavoidsansweringuntiltheguyaskshimthreetimes.TheBuddhasays,“Okay,Ican’tgetpastyou,soI’lltellyou.Ifyou’retryingtoinspirepassion,aversion,anddelusioninpeoplethroughyouracting,thenwhenyoudie,yougotothehelloflaughter,i.e.,they’renotlaughingwithyou,they’relaughingatyou.

Soifyourlivelihoodinvolvesinspiringgreed,anger,anddelusioneitherinyourselfasyoudoitorinotherpeople—thinkaboutadvertising,allthegreedthatitinspiresinsomepeople—it’snotrightlivelihood.That’sthequestionofrightandwronglivelihoodoutside.

Butthenthere’sthewholequestionofhowyousupportyourmind.Inotherwords,byengaginginrightlivelihoodtherearemanytimesyouhavetogowithout.Especiallyasmonks,youcan’ttrytofigureoutwaysofattractingdonations,youcan’tfigureoutwaysofschemingorhintingorpromisingrewardsforpeoplewhogivedonations,intermsofgivingthemthingsinreturn.Thatmeansthattherearegoingtobetimeswhenyouhavetodowithout.Whenthathappens,it’simportanttothinkofyourothermeansofsupport:Yousupportthemind.Theminddoeshaveitsownbelongings,allthekarmaitcreates.Thosearethebelongingsofthemind.That’swhatsupportsthemind.Andjustasyourphysicalbelongingscaneitherweighyoudownorsupportyou,inthesamewayyouractionsweighyoudownorsupportyou.Whenyouthinkaboutthefactthatyourlivelihoodisnotplacingaburdenonotherpeoplethattheydon’twant,itgivesenergytothemind.Theknowledgethatyourlivelihoodispure,theknowledgethatyourlivelihoodishonest:Allofthesethingsgiveenergytothemind.Thesearebelongingsforthemind.

AjaanLeegivestheexampleofthemindbeinglikeataperecorder.NowadaysofcourseitwouldbeanMP3recorder.Whateveryoudo,itjustgetsrecorded,getsstashedaway,stashedawayinthemind.Sothinkaboutwhatyou’restashingaway.Ifyou’restashingawayhonesty,orarestashingawayanyoftheotherthegoodqualitiesofthemind,thisisasupport.Thesethingswillactuallycontributetothelonglife,thehealthofthemind.It’sjusttheoppositeoftheprinciplewhereyougainyourlivelihoodinwaysthatareunskillful.Eventhoughyoumayhavelotsofthings,thingsarenotreallysupportsforthemindatall.Ifyougettheminawaythat’sdishonestandyoustartthinkingaboutthedishonestthingsyoudidtogetthem,thesethingsactuallyweightheminddown.Soeventhoughyoumayhavematerialbelongingsthatseemtosupportthebody,theyareaweightonthemind,theyeatawayatthemind.

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Soremembertheimportantplacetolookforthelivelihoodofthemind.Rightlivelihood,ontheinnerlevel,iswhatyou’redoing,thequalityofwhatyou’redoing.Doesitsupportyou?Doesitgiveyouenergy?Whenyoucanreflectonthethingsthatyou’vedoneskillfully,thatreallyisenergizingforthemind.

Sokeepthisinmind.Ifthingsgetdifficultphysically—lookatthestateoftheworldrightnow.Itseemsliketherearepeoplewhowanttodestroycivilization.Theywanttomakelifedifficultforotherpeople.Andit’sthenatureofhumancivilizationthatnomatterhowgooditgets,it’sgoingtohavetodeteriorate.Itcouldhappeninourlifetime.Somakesureyouhaveyourvaluesstraight,sothatwhenitgetsdifficulttogainsupportforthebody,atleastyou’vegotsupportforthemind.Andthat’smuchmoreimportantbecausethat’sthetreasureyoutakewithyouwhenyougo.

TheimagetheygiveintheCanonisthatthegoodactionsyou’vedonearelikerelativeswaitingforyouontheotherside.They’rehappytoseeyou,theycomeupandtheygreetyou.Theysupportyou.That’smuchbetterthanbeingweigheddownbywhatyouhavetodoinordertoscrapetogethersomesupportforthebody,whichisgoingtodieanyhow.AnotherimagetheygiveintheCanonisthrowingarockinthewater.Nomatterhowmuchyoutrytoprayfortherocktoriseup,it’sjustnotgoingtoriseup.Asopposedtofloatingoilonwater:Theoilwillfloatontopofthewater.Nomatterhowmuchyoucurseit,itwon’tsink.

Sokeepthisinmindifthingsevergetdifficultphysically.Thesupportsforthebodyarenotyourtruetreasures.Thetreasuresthatarelastingaretheonesthemindrecordsaway,recordsaway,throughitsactions.Somakesureyou’rerecordinggoodactions,thingsthatwillsupportthemind,energizeit,provideforitshealthandlivelihood:thingslikethemeditationwearedoingrightnow.

AjaanSuwatwasonceaskedwhywedidn’thaveaGodinBuddhism.Infacttheguywhosaidthissaid,“YouguyswouldhaveareallygoodreligionhereifonlyyouhadaGod,soyou’dhaveasenseofsupportwhenthingsgetdifficult.”AjaanSuwat’sresponsewasreallygood.Hesaid,“IftherewereaGodwhocouldordainthatwhenIeat,everybodyintheworldgetsfull,I’dbowdowntothatGod.”Inotherwords,thenatureofsupportingthebodyisthateverythingjustgoesintothebodyanddisappears,disappears,asopposedtothesupportthatyoumakeforthemind.Notonlydoyoubenefit,butthepeoplearoundyoubenefitaswellifyousupportthemindwisely.

Sothatsenseofwell-being,thesenseofselfesteemthatcomesfromknowingyou’vedonesomethingright:That’sanimportantpartofthepath.Notonlyareyouenergizedbyit,butitalsoenergizesthepeoplearoundyou.That’sarealtreasure.Somakesurethatyoutreasureit.

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TheThinkingCureSeptember18,2006

TheBuddhaoncesaidthathegotstartedontherightpathofpracticewhenhelearnedtoobservehisthinking,noticingwhichkindsofthoughtswereskillful,whichkindswereunskillful.Inotherwordswhichkindsofthinkingleadtoharm,whichkindsofthinkingdidn’tleadtoharm.Noticethat:Hedidn’tsayhegotonthepathwhenhelearnedtostopthinking.Hegotonthepathwhenhelearnedtoobservehisthinkingandtoseeitaspartofacausalprocess.Thisisimportant,becausealotofmeditationhastodowiththinking.There’sapopularmisconceptionthatmeditationmeansnotthinkingatall.Butifyoulookatallthedescriptionsofthenobleeightfoldpath,youseethattheyallstartwithrightview.Thentheycontinuewithrightresolve.Inotherwordstheystartwiththinking:learninghowtothinkintherightway.

ThisiswhywehaveDhammatalks.Ifthinkingweren’tinvolvedinthepractice,ifyourviewsweren’timportantinthepractice,Dhammatalkswouldn’tserveanyfunction.You’dhavetoteachbyexamplebynotsayinganythingatall.Butmeditationdoesn’tworkthatway.Youhavetolearnhowtothinkintherightwayasyoucometomeditation.Thisisathinkingcure.

Inpsychotherapytheyhavetalkingcures.Andtheynotehowamazingitis:Sometimessimplytalkingoveraneurosis—gettingitoutintheopen,learningtobeveryclearaboutthepresuppositionsbehindit—candisbandit.Itlosesitspower.Inasimilarvein,meditationislearninghowtowatchourthoughts,tobeveryclearabouthowthemindthinks.Learnhowtobringupitsassumptions—theunexpressedassumptionsortheonesjustbarelyexpressed—sothatyoucanseetheminthelightofday.Thenyoucanseewhatkindsofthinkingyoureallydobelievein,whatkindsofthinkingyoudon’t.Oftenyou’llfindthatthingsthathavebeenhavingthemostpoweroverthemindaretheonesthat,ifyoureallylookatthem,don’treallymakeanysenseatall.

Soit’simportantasyoumeditatethatyouhaveasenseoftheroleandpowerofthinkinginthemeditation.Forexample,aswe’redoingbreathmeditation,trytogetthemindtosettledownwiththebreath,getconcentratedonthebreath.AstheBuddhasaid,everystateofconcentrationdependsonaperception,amentallabelyoucreate,alittlemessageyoucancarryfromonemomenttothenext,onethatyoucanremember,thatyoucanbemindfulof.Herethatmessageis:“breath.”

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Sowhatisyourconceptofthebreath?Howdoyourelatetoit?Wetalkaboutforcingthebreath,butthebreathisn’tthesortofthingyoucanforce.Youcanforcethebloodtodifferentpartsofyourbody,andthat’softenwhatwedowhenwethinkwe’removingthebreatharoundinthebody.We’resimplychangingthewaythebloodcirculates.Wecangetourselvesintosomeprettystrangephysicalstatesthisway,andtheycanhaveaneffectonthemindbecauseyou’reforcingthebloodtoomuch.Inotherwords,you’replayingaroundwithwhatthetextscalltheliquidelement,ortheliquidproperty,andyou’vemissedthebreathentirely.

Butthisisthewayweoftenrelatetoourbody.Anemotioncomesupandalotofthephysicalsideoftheemotionhastodowiththefactthatourbloodcirculationhaschanged.Whenwewerelittlechildren,beforewelearnedanylanguage,weranupagainstpain,andoneofthewayswedealtwithitwastrytoforceitaway.Weactuallyusedachangeinthebloodcirculationtotrytoforcethepainaway.Thatbecameourinstinctivewayofrelatingtothebody:toforcethebloodtocirculateinadifferentway.Thisiswhysomuchoftheimageryofpsychotherapyisfromhydraulicmechanics.Emotionsgetpushedundergroundandthentheyforcetheirwayhere,forcetheirwaythere,thesamewaythatliquidsunderpressuregetforcedaroundandbreakthepipes.

Butasameditatoryou’vegottorealizethereareotherwaysofrelatingtotheenergyinthebody.Infact,theonlywayyoucanreallygetintouchwiththebreathistoreconceivethewholewayyourelatetothebody.Thebestwaytodealwiththebreathissimplytothink:allow.Thinkofthebreathgoingdowntheback.Youdon’tpushitdowntheback.Youallowittogo.Whenyouthinkofthebreathgoingtothedifferentpartsofthebody,don’ttrytopushit.Youallowit.Ifyoupushit,you’repushingtheblood.You’repushingtheliquidsinthebody.Whatyoucandoisjustthink:openup,openup.Keepyourwristsrelaxed,keepyouranklesrelaxed.Allyourjoints:Keepthemrelaxed.Thinkofopeningupthepassagesbywhichthebreathcanflow.Youcan’tmakethebreathflow.It’ssomethingit’sgoingtodoonitsownonceyou’veopenedthechannels.

Soyoumaintainthethoughtofjust“breath.”Youmightwanttopicturethebodyand,say,thinkofbreathgoingdowntheback,outthelegs,downtheshoulders,outthearms,spreadingoutinalldirections.Youcankeepthatpicture,thatperceptioninmind,buttrynottoforceanythinginthebody.Assoonasyoustartforcingthings,itgetsdifficult.

Thisispartofthethinkingcure:gettinganewconceptionofthebreathandlearningtoholdontothatconception.Andyouneedanewconceptionofyourselfaswell,ofwhatyoucando.Oftenthisisahugepartofthemeditation.IrememberlookingthroughcollectionsofDhammatalksfromtheforestajaans,andthisappliestoallofthem:Somuchoftheirtalksisspentnotinexplaining

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things,butinencouraging.Remindingpeoplethatthisissomethingyoucando.Youcanrelatetothebodyinadifferentwayfromthewayyou’vebeendoingit.Youcanrelatetothemindinadifferentway.

AstheBuddhaoncesaid,ifitweren’tpossibleforpeopletochangetheirwaysfromunskillfultoskillful,hewouldn’thavetaughtthepracticeofdevelopingskill.Itwouldn’thaveservedanypurpose.Butitispossible.Whenyou’vebeendoingsomethingunskillful,youcanchange.Yourealizethatthereisanotherwayofdoingthingsandthatyou’recapableofdoingit.

Thisrequiresacertainamountofimagination.That’sthebeginningofanychangeinyourbehavior:allowingyourselftoimaginethatyoucanchangethewayyoubehave.Thisisanotherpartofthethinkingcure.

Thisappliestoallaspectsofthepractice.Youstartwithgenerosity.Whenyoumakeupyourmindtogiveagift,you’reimaginingyourselfassomeonewithsomethingtospare.Uptothatpoint,youmayhavebeenthinkingthatyou’rehungryandlacking,andallyoucouldthinkaboutwasgaining,gaining,gaining,getting,getting,getting.Butwhenyouallowyourselftothinkthatyouhavemorethanenough,youcangive.Andyoubegintorealizethatthishasverylittletodowithhowmuchyoumayhavematerially.Poorpeoplecanoftenbemoregenerousthanrichpeoplebecausetheyhaveadifferentideaof“enough.”Whenyoumakethissimplechangeinyourthinking,youputyourselfinanewplace:aplacewithmoredignity,aplaceofmoreinnerworth.

Thegiftofforgivenessisthesamesortofthing.Someoneelsehasharmedyou.Ifallyoucanthinkaboutishowmuchyou’reavictim,youmakeyourselfasmallerperson.Butifyouthinkofyourselfaslarge-heartedenoughtoforgive,yousuddenlybecomealargerperson.Thatgivesthemindmorespacetomovearound.

Andsoondowntheline.Youlearnthatyoucanobservetheprecepts.Youlearnthatyoucanmeditate,simplybychangingthewayyouthinkaboutyourselfandyourcapabilities.

Sorememberthatthisisathinkingcure.Theredocomepartsofthepracticewhereyoulearnnottothink,butyouhaveyourreasonsfornotthinking.You’redoingitwithspecificaimsinmind,sobeclearaboutyouraimsandwhereyouraimscomefrom.Whatarethevaluesthatliebehindthem?What’syourunderstandingofsufferingandtheendofsufferingthatliesbehindhowyoudothings?Makesuretostraightenoutyourthoughts.Onceyoustraightenoutyourthoughts,realizinghowsufferingcomesaboutandhowyoucanputanendtoit,you’vegoteverythingyouneedtoputanendtoit.It’ssimplyamatterofallowingyourselftothinkinthoseways.

Noticethattheemphasisisonallowing.Youdon’thavetoforceyourself.

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Youallowsomethingbetterthanwhathasbeenhappeningtohappen.AjaanFuangoncesaidthatifwecouldforceourwayintonirvana,everybody

wouldhavearrivedtherealongtimeago.Butit’snotsomethingyoucandobyforce.Youultimatelygetthereonlythroughdiscernment.Anddiscernmentstartswithlearninghowtothinkintherightway.Itdoesn’tcostanything,doesn’trequirealotofenergy:justallowingyourselftothinkinskillfulways.Thatcanturnyouaroundrightthere,andheadyouintherightdirection.Sobeforeyoustopthinking,learnhowtothinkinwaysthatarereallyhelpful,allowyourselftothinkinwaysthatarereallyhelpful,anditwillmakeallthedifferenceinyourpractice.

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Energy&EfficiencySeptember24,2006

Thereisafamousstoryoftheyoungmanwhowasverydelicatelybroughtup—sodelicatelybroughtupthatheevenhadhaironthesolesofhisfeet.Whenheordainedasamonk,hetriedpracticingmeditationreallyhard,sittinglongperiodsoftime,doingwalkingmeditationlongperiodsoftime.Butbecausehisfeetweresotender,allthatwalkinggothisfeetbloody.Hethoughttohimself,“HereI’vegivenalltheeffortIcan,andnothingiscomingofit.”Hethoughtofdisrobing.TheBuddhasensedthisandappearedrightinfrontofhim,andaskedhim,“Backwhenyouwerealayperson,didyouplaythelute?”Themonksaidhehad.Hewasskilledatplayingthelute.AndtheBuddhaaskedhim,“Whenyoutightenedthestringstootight,whathappened?”Itdidn’tsoundrightatall.“Howabouttooloose?”Didn’tsoundrighteither.AndtheBuddhathensaid,“Inthesameway,youshouldtuneyourenergytothepointwhereit’sjustrightandthentunetherestofthestringsofyourpractice.”Inotherwords,conviction,mindfulness,concentration,discernment:Tunethosetothelevelofyourenergy.Inthatwaythepracticewillcomeoutright.

Sokeepthisinmindasyou’remeditating.Lookatthelevelofenergyyouhave—thiscanbebothphysicalandmentalenergy—andtuneyourpracticetothatlevel.Everythingelsehastobetunedtothat.Inotherwordswhenyou’resick,whenyou’renotfeelingwell,thepracticegoesoneway.Youmayspendlesstimeputtingphysicalenergyintothepractice,andyoumaynotbeabletogainthelevelsofconcentrationorveryprecisemindfulnessthatyouwant,butdothebestyoucangiventhecircumstances.Whenyourenergylevelishigh,don’tbetooquicktosay,“Well,I’vemeditatedenoughtoday.It’seleveno’clock,that’smyusualtimetogotobed,I’llgotobedthen.”Whenyourenergylevelishigh,stickwithit.Tuneyourpracticetothelevelofenergythatyouhave.Anddowhatyoucantoincreasetheenergy.Thisisoneoftherolesofrightmindfulness:gainingasensewhereyou’redoingthepracticeinefficiently.It’slikeincreasingthegasmileageonyourcar.Youmayhavealimitedamountofgas,butifthecarismoreefficientyoucangofurther.

Sotrytodothepracticeasefficientlyasyoucan.Lookforareaswhereyou’recausingyourselfunnecessarystress,placingunnecessaryobstaclesinyourway.Clearthoseaway.Thisiswheremindfulnessanddiscernmentcomein—mindfulnesshereincludingalertness,watchingtoseewhat’sgoingon,howthingsaregoingwithyourpractice.Usethemtolookforareaswhereyou’re

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expendingwastedenergy.Therewasonceawoman,astudentofAjaanFuang,whohadchroniccancer.

Itwasamazing.Shewouldgetcancerononepartofthebody,they’dtakethatout,thenshefounditinanotherpartofthebody.Thiswentonforyearsandyears.AsfarasIknow,sheisstillalive.Thisstartedtwentyplusyearsago.Onetime,shedevelopedaformofcancerthatrequiredradiation,butshewasallergictotheanesthesia.Soshetoldthedoctors,“Look,I’mameditator.Icanhandlepain.Letmejustusemypowerofconcentration.”Sotheytriedit,andshegotthrough,butittookallherenergy,andleftherfeelingdrained.Butshewasabletomakeitthroughwithoutanyanesthesia.AjaanFuangwenttovisitherthenextdayandasshetoldhimthis,hesaid,“Look,you’rewastingyourenergy.Trytouseyourdiscernment,too.”Inotherwords,getasenseofwhat’sawarenessasopposedtotheobjectofawareness,andkeepthatdistinctioninmind.Justbeingabletomakethatdistinctionmakesitaloteasiertodealwiththepain.Youdon’thavetousesimplythebruteforceofyourconcentration.

Soanimportantprincipleindiscernmentislearningwhattoletgoofsothatyou’renotwastingenergy.Thisisespeciallyimportantasyoufindyourselfphysicallyill,asyougrowold,asyouapproachdeath.Alotofwastedenergygetsspentinyourideaofwhoyouareandwhatyou’reresponsiblefor,andwhatyouwanttosalvageoutofallthis.Ifyoucanremindyourselfthattheimportantthingtosalvageisthestateofyourmind,keepingthemindasbrightandcenteredandclearaspossible,thenyoucancomethroughalotmoreintact.That’syourresponsibility,everythingelseisoptional.Soeventhoughyoumayhavebeenidentifyingwithyourbody,youfindtherecomesapointwhereit’sanunnecessaryburden.Youmayhavegottensomeuseoutofidentifyingwithitbuttherecomesapointinthepracticewherethatbecomesanobstacletoanykindofhappiness.Sobeforethatpointcomes,youwanttolearnhowtoletgo,realizingthatanyconcernaboutthephysicalstateofthebodyisultimatelygoingtohavetomeetupwiththefactthatthebodyhastogrowoldandillanddie,regardlessofhowworriedyouareaboutit.Sotheworryaccomplishesnothing.Itbecomesadistractionandanunnecessaryburden.

Thisiswhereit’simportantthatyoulearnhowtoadjustyoursenseofwhoyouare,andtrimitdown.It’sliketrimmingdownyourluggage.Youknowyou’regoingtohavetotravel,socarryonlywhat’snecessary.It’slikegoingcamping.Youdon’twanttocarrysomuchthatyoucan’twalk.Atthesametimeyoudon’twanttohavesofewprovisionsthatyoucan’tkeepyourselfgoing.

Tobeginwith,makesureyoujustholdontothisabilitytobemindful,alert.Getyourconcentrationassolidasyoucan.Inotherwords,holdontogoodqualities.Asforyourotherresponsibilities,youhavetokeeppracticinglettingthemgo.Whateverworkyou’vegottodo,whateverresponsibilitiesyou’vegotto

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lookafter,learnhowtoletanyideasofthoseresponsibilitiesdown.Learnhowtodis-identifywiththebody.Youmayhavetopickitupagainattheendofthemeditation,butforthetimebeing,justlearnhowtoreflectonit:Whatinhereissomethingthatyoucanreallycarrywithyou,that’sreallyworthcarryingwithyou?It’sallphysicalelements.Thatlistofthe32partsofthebodywechantedjustnow:Whichofthosedoyouwanttotakewithyou?Theyservetheirfunctionwhilethebody’salive,butyou’llhavetoletthemallgo.Besides,whowouldwanttocarryurinearoundorfecesorcontentsofthestomachorlungs?They’reusefulwhilethebody’salive,andyouwanttotakecareofthebodysothatitcancontinuefunctioningasbestasitcan,buttherewillcomeatimewhenitjustcan’tdothisanymore.Solearnhowtopracticelettingitgoaheadoftime,puttingitdown.Attheveryleastyoufindthisisalotmoreefficientwayofkeepingthemindcalm,keepingthemindstill,clear,bright.

It’sinthiswaythatdiscernmentisanissueofmaximizingefficiency,husbandingyourresources,learningwhattoletgoofsoyoucanholdontowhat’svaluable.Ifyoutrytoholdontotoomanythingsatonce,youendupdroppingthemall.It’slikejugglingtoomanythingsintheairallatonce.Ifthey’reeggs,they’llcomesplatteringdownbecauseyoucan’tkeeptrackofthemall.Jugglewhatyoucanmanage.Ifyoucanmanageoneegg,stickwithoneegg.Don’tgettoograndioseaboutwhatyou’vegottolookafter.Keepthingstrimmeddown,pareddown,sothatyou’reholdingononlytowhat’sessential.Thatway,youfindthattheissueofsufferingandstressgetsmoremanageableaswell.

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OnNotBeingaVictimSeptember26,2006

Themindhastwobasicfunctions.Oneisthatitregistersdatacominginthroughtheeyes,ears,nose,tongue,body,andintellect.Andtheotheristhatitwillsthings,triestoexertaninfluenceonthingsoutside.Youmightthinkoftheseasthepassiveandtheactivefunctionsofthemindorthereactiveandproactivefunctions,becauseevenasthemindisreceivingsensedata,it’snottotallypassive.Thewillingfunctionshapesthethingsyounotice.Sometimespeoplecomplainaboutthis:Thisisoneofthereasonswhywemissalotofthingsinourlives,becausewe’reintentonsomethingelse.Thatisaproblem,butitcanalsobeusedtoouradvantage.WhentheBuddhadescribesdependentco-arising,wellbeforehestartstalkingaboutsensorydata,hetalksaboutissuesofattentionandintentionandperception.Thesefactorsinfluencethewayyouseeandhearandexperiencethings.Andtheycanhaveaninfluenceeitherforsufferingorfortheendofsuffering.

Sooneofthefunctionsofthepathistolearnhowtotakethiswillingsideofthemind—thesidethathaswaysofattendingtothingsandperceivingthingsandintendingthings—andturnthatintothepath.

Oneofthefirstthingsyounoticeasyoumeditateisthattheminddoestendtoswitchbackandforthbetweenthesetwofunctions:thefunctionthat’ssimplyregisteringwhat’sgoingonandthenreactingtothat,andtheothersidethat’smoreproactive.Andyoucanseethisverydirectlyinthebreath.Youcansimplywatchthewaythebreathalreadyseemstobe,oryoucanputupamentalpictureofhowyouwouldlikethebreathtobe.Justathought,don’ttrytoforceitinthatdirection,justthinkaboutit.Thinkaboutthebreathcoursingthroughthebody.Assoonasyoubreathein,itgoesallthewaythroughthebody,outtoeverypore.Justholdthatimageinmind.Afterawhile,youbegintonoticewhichsensationsinthebodyseemtobecorrespondingtothatpictureyouhave.Andyoucantryencouragingthemalittlebit.

Inthebeginningitshouldbejustthat,alittlebit.Don’tforcethingstoomuch.Simplyholdingthatdifferentpictureinmindhelpsyoutoreadyourexperienceinadifferentway,andalsotoshapeyourexperienceinawaythat’smoreskillful.Theremaybeapaininthebodyinsomeplace,andifyoubreatheinreactiontothepain,manytimesitjustcompoundstheproblem.Inthisway,thebusinessofbothreactingandthenbeingproactivecangetintosomeprettynastyfeedbackloops.Youfeeltrappedbyaparticularpainandthenyoubreathe

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inreactiontothatsenseoffeelingtrapped,andthenitmakesthepainworse.Youfeelevenmoretrappedandeverythingjustspiralsdown.

Butyoucouldthinkinotherways.Youseethateventhoughtheremaybepainsensationsinthatpartofthebody,isthatallthereisinthatpartofthebody?Arethereothersensationsthatarenotpainful?Andyourproactivesideofthemindbeginstochangethewayyouexperiencethings.

Insomecases,painisalittlehardtotacklestraighton,soyouworkfirstwiththebreath.Justthinkofthebreathgoingwellthroughthebody.Thinkofthebodyasbeinglight,filledwithbreathenergy,healthybreathenergy,luminousbreathenergy.Justholdthatthoughtinmind.Don’tbetooimpatienttoseetheresults,becauseafterall,thepowerofthoughtdependsonaconsistentstrongthoughtthatyoucancarryonovertime.Ifyouthinkalittlebitandthenscramblearoundlookingforresultsfromthethought,that’sjustasignofimpatience.Thethoughtdoesn’thavetimetoexertanypower,haveanyinfluence.Soyoulearnhowtoholdthatthoughtinmindandthenlookverygraduallytoseeifthereareanysensationsinthebodythatwouldcorrespondtolightbreathenergy,fullbreathenergy,free-flowingbreathenergy,thenyoucanencouragethose.Thishelpsyoubegintoseehowmuchpowerthemindcanhaveovershapingyourexperience.

Inthiswayyoutakethewillingpartofthemind,theproactivepartofthemind,anduseittoyourownadvantage.Thisiswhyappropriateattentionissuchanimportantpartofthepath.Whenyoucouldthinkaboutthingsintermsofwhoyouare,whatkindofpersonyouare—you’rethekindofpersonwho’slazy,thekindofpersonwhoneverfinishesanything,thekindofpersonwhoisalwaysavictimofevents—andthatjustcreatesaviciouscycle.ThisiswhytheBuddhadoesn’tencourageyoutothinkaboutwhatyouare.Instead,hehasyouthinkabout,“What’sanaction?What’stheresultofanaction?What’sanintention?What’saskillfulintention?”

Youcanhaveallkindsofintentionsthatfreeupyourmind.Therearelotsofdifferentwaysyoucanintendtofocusonthebreath.Sofindanintentionthatseemstogetgoodresults.Itmaynotbethesortofintentionthatyourpreconceivednotionof“you”wouldeverthinkof,butwhyconfineyourself?Whymakeyourselfavictim?Whyleaveyourselfinthatposition?Youcanlearnhowtobeproactiveinamoreskillfulway.Afterall,alltheelementsofthepatharefabricated.Yourexperienceisfabricatedthroughyourintentionstobeginwith.Andthepath,everythingfromrightviewondowntorightconcentration:Theseareallfabrications.Rightviewmeanslearningtolookatthingsinacertainway,learningtolookforcertainthings.Solearntolookforsomeconcentration,lookforsomestillness,lookformindfulness.Theirpotentialsarethere.

ThisistheBuddha’sbasicteachingondhatu,orelementorproperty.There

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arephysicalandmentalpotentialsjustwaitingtobenourished,justwaitingtobeactivated.Butifyousitthereasavictimallthetime,you’llneveractivatetheproperthings.You’llactivateallthewrongthings.

Soit’snotlikeyou’retotallypassive.Youareshapingevents,butatthemomentyou’reshapingthemundertheinfluenceofanunhealthyfeedbackloop.Followingthepathmeanstakingthepowerofthemindthatshapesthingsandusingitforgoodpurposes.RememberthekindofpersontheBuddhawas.Hedidn’tjustreacttoevents.Hehadaverystrongsenseofwhatshouldbe:Thereshouldbeanendtosuffering.Hefocusedhisconvictiononthat.Andthepowerofhisconvictionmadeadifference.Itreshapedhismind,reshapedhisexperienceofthings.Itshapedhisminduntilitreachedapointwhereitcouldseethingsveryclearlyintermsofwhythereissufferingandhowyoucanputanendtosuffering.Itdidn’tjusthappen;ithappenedthroughtheforceofhiswill.Notblindwill,butstrongwill.

Soputsomeconvictionintothepath.Putsomeconvictionintoyourself.Realizethatyoucanfabricatethepathinyourownmind,puttogetherallthevariouselements,findthepotentialsinyourmindformindfulness,alertness,concentration,insight,anddevelopthem.Themindhasapower,andtheproblemiswetendtomisuseit.Wetakethatpoweranduseittocreatesuffering,eventhoughwedon’twantsuffering.Wejustgetintoreactivemodes,notrealizingthatwehavethepowertoreshapeourexperience.Somepeopleshapetheirexperienceinwaysthatarereallyharmful,butyoucanalsoshapeyourexperienceinwaysthatareconducivebothtoyourhappinessandthehappinessofpeoplearoundyou.Conducivetounderstanding,conducivetorelease.Solearntotakeadvantageofthosepowers,becausethat’stheonlywayyou’regoingtofindyourwayout.

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Doing,Maintaining,UsingOctober4,2006

AjaanFuangoncesaidthattherearethreestagestoconcentrationpractice.Thefirstislearninghowtodoit.Thesecondislearninghowtomaintainit.Andthethirdislearninghowtoputittouse.Thedoingisnotallthathard—focusthemindonthebreath.Thebreathisrightthere.Youdon’thavetogoscroungingaround.Youdon’thavetogototheendsoftheearthtofindyourbreath.It’srightnexttothemind.It’ssimplyaquestionoflearningtobemoresensitivetoit.That’sthehardpartofdoingit:havingaclearsenseofwhenthebreathiscomingin,whenit’sgoingout,havingaclearsenseofwhenyouaremakingitunnecessarilyuncomfortable.

Thisinvolveswatchingitforawhile,andthenadjustingit.Think,“alittlebitlonger,”think,“alittlebitshorter.”Seehowthebreathingresponds,andhowitfeelsasitresponds.Youcanthink,“deeper,”thinkofyourwholebodyallthewaydowntoyourtoesbreathingin,breathingout.Thinkofthebreathallaroundthebody.Thinkofthebodyasbeinglikeabigspongeandthebreathiscominginthroughallthepores.Seewhatwayofconceivingthebreathfeelsbest.

Onceyoulearnhowtodothis,thenthetrickislearninghowtomaintainit.Inotherwords,learninghownottoslipoff.Learninghowtomakeitcomfortableisoneofthetricksinlearninghowtomaintainit,becausethemindisalwayslookingforfood.Whatwe’redoingaswe’remeditatingisgivingitgoodfoodtoeat.Thesenseofcomfortthatcomeswithbeingfamiliarwiththebreathhelpsgetthemindmoreandmoreinclinedtokeepcomingback.It’slikefeedingastraydog.Ifyougiveitgoodfood,it’sgoingtocomeback.

Themindhasatendencytostray,butaslongasyoufeeditwell,it’lllearnmoreandmorethatthisisagoodplacetobe,areallygoodplacetofeed.Youcanthinkofthemeditationtechniquesascookingtechniques—you’relearninghowtofeedyourselfwell.Mostofusarethekindofpersonwhojustgoesrummagingthroughagarbageheap,theneatswhatever,anythingthatevenremotelyresemblesfood.Andofcourseyougetsickthatway.Sometimesyougetgoodfood,sometimesyougetbad.Youhearstoriesaboutrestaurantsthrowingoutgoodfood.Sosometimesyougetgoodfoodasyourummagearound,butalotoftimesit’sgarbage,reallybadgarbage.Sometimesit’sspoiled.Butyoukeeponeatingitbecauseyoudon’thavebetterfood.Youdon’tknowhowtocook.

TherewasahomelessshelterinDCyearsback.Theywentaroundtoallthe

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embassiesandallthereallygoodrestaurantsinDCandjustaskedfortheirleftoverfood.Thentheytookthatandserveditatthehomelessshelters.AllofasuddenthehomelesspeoplewereeatingFrenchfoodandotherexoticdishes.Thisgotthehomelesspeopleinterestedinthiskindoffood.SorightnexttothesoupkitchenthepeoplewhorantheshelteropenedacookingschoolwheretheyofferedtoteachthehomelesspeoplehowtocookFrenchfoodandotherexoticdishes.Asaresult,manyofthehomelesspeoplebecamereallygoodchefs.Theywereabletogetjobs.Thisisagoodmetaphorforourmeditation.Welearnhowtoeatwell,howtofeedthemindwell,sowedon’thavetogorunningthroughgarbagebins.Asthemindlearnstofeedwell,it’llhaveatendencynottowanttogobacktoitsoldways.

Thisleadsnaturallytothatthirdstep:usingthemeditation.Themindneedsstrengthinallkindsofsituations,andnotonlywhileyou’resittingherewithyoureyesclosed.Infact,itespeciallyneedsstrengthwhenyou’redealingwithdifficultpeople,difficultsituations,situationsthatgiverisetoanger,situationsthatgiverisetofear.Oneoftheimportantusesofconcentrationistolearnhowtokeepthemindwiththebreathinthemidstofallkindsofstrangesituations,allkindsofchallengingsituations.Insteadofleapingout,puttingallyourawarenessoutside,youtrytokeepyourawarenesscenteredinsideasyoudealwithwhatever’shardtodealwith.Thatwayyou’recomingfromapositionofstrength.Soyoulearnhowtostaywiththebreathandkeepthebreathcomfortablewhenthere’sfear,whenthere’sanger,whenthere’sgreed,whenthere’suncertainty,whenthereareallkindsofthingshappeningaroundyou,orhappeninginsidethemind.

Thisiswheretheconcentrationreallyshowsitsbenefits,inthatyoucankeepfeedingandstrengtheningthemindeveninthemidstofdifficultsituations.It’salsobylearninghowtofeedthemindinsituationslikethisthatyougainmoreandmoreinsightintothemind.Youbegintoseehowitslipsoffintoitsoldhabits,whattemptsittoslipoff.Sometimesit’sfear.You’reafraidifletourolddefensesdown,thisnewdefenseisnotgoingtohelpus.Butasyougetmoreconfidentinyourmeditation,youbegintorealizethisisamuchbetterdefense,comingfromapositionofstrength.Whenthemindiscalmandcentered,youcanthinkmoreclearly.Thenyoulearnhowtoapplyit.Insituationswhereyouwouldtendtogetdepressed,youcancheerupthemindsimplybythewayyourelatetothebreath,bythewayyourelatetoyoursenseofthebody.Othertimes,whenthemindseemsscatteredallovertheplace,youcanlearnhowtofocusitandsettleitdown,andjustkeepitreally,reallysolidlybased.

TheBuddhatalksaboutthreeimportantskillsinlearninghowtokeepthemindcentered.Oneisgladdeningthemind,anotherissteadyingthemind,andthethirdisliberatingthemind.Wheneveryoufindthataparticularfeelinghas

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takenover,youlearnhowtoprythemindloosefromthat,fromitsgrip,sothatthemindisfreeeveninthemidstofsituationsthatwouldnormallytieitdownoroppressit.

Soallofthesearetechniquesinthepropercareandfeedingforthemind.Asyoufeedthemindproperlylikethis,itleadsnaturallyintogaininginsightintothevariouscomponentfactorsofyourmeditation.You’velearnedthatinthissituationyouhavetoaddmorepleasure,inthatsituationyouhavetochangeyourperceptions,inthissituationyouhavetochangethewayyouthinkaboutthesethings.Well,thesearealldifferentaggregates:feeling,perception,thoughtconstructs.Andasyoulearnhowtousethemindifferentwaystodealwithdifferentsituations,theybegintostandoutmoreclearlybecauseyouseetheminaction,you’veusedtheminaction.

Thisiswhenyou’regoingtogainrealinsightintothem,howyoucanrelatetotheminawaythat’shealthyratherthanjustgrabbingonandgobblingthemdown.Thisishowthemindbeginstogaininsightintoitsattachments.Becauseitseesthecomponentfactors,it’slearnedhowtousetheminawaythatit’sreallyonfamiliartermswiththem,andit’schangeditsrelationshiptothem.Theynowbecometoolsratherthanthingsthatyouwouldidentifywithorthingsthatyouareconstantlychewingon,becauseyou’velearnedhowtofeedthemindbetter,feeditmoreskillfully.

Sowhereveryouareinthepractice,ifyoufindthatyouhaven’tbeenabletodotheconcentration,workonjustbringingthingstogetherhere.Onceyou’velearnedhowtodoit,thenlearnhowtomaintainit.Andwhenyoulearnhowtomaintainit,thewaytogaininsightintoitisnottotrytotakeitapartyet.It’sthroughlearningtoapplyittoallkindsofdifferentsituationssothatyougetareallygoodfeelforit.Asyougainthatfeelforit,thenthevariouselementsofform,feeling,perception,thoughtconstructs,andconsciousnessbegintoseparateout.Youcanwatchthemforwhattheyare.Thenwhenyouletthemgo,it’snotthatyouthrowthemaway.You’vesimplylearnedthatyoudon’thavetoidentifywiththem.Youcanpickthemupwhenyouneedthem,putthemdownwhenyoudon’t.Sothisishowthepracticeofconcentrationleadstodiscernment.Itteachesyouhowtoeatwell,howtofeedthemindwell,tothepointwhereultimatelyitdoesn’thavetofeedanymore.

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BeforeYourFaceWasBornOctober8,2006

BackwhenIwasingradeschool,mymotherwaschairmanofthelocalschoolboard.Itwasn’tmuchofaschool:justthreeclassrooms,gradesonethrougheight,sixtykidsintheschool.Myfirstgradeteacher,alsosecondandthirdgradeteacher,wouldstopbyatthehouseeverynowandthenafterschooltotalkthingsoverwithmymother.Onedaytheygotontothetopicofreligion.MyteacherwasRomanCatholic,andshesaidsomethingthatevenwhenIwassixyearsoldsoundedodd.Shesaid,“Well,ifbeingCatholicdoesn’tmakeyoubetterthanotherpeople,whatgoodisit?”

Whenyoustopandthinkaboutit,that’swhatalotofpeopledointhisworld.Theydosomethingbecausetheythinkitmakesthembetterthanotherpeople.Sometimesreallycrazythings—andoftenthecraziertheactivity,themoretheyhavetojustifyitbysayingthatitmakesthembetterthanotherpeople.Thatwholemindset—theideathattherearepeoplewhoarebetterthanothersorworsethanothersorequaltoothers—isarealtrapbecauseittendstoswingyoubackandforthbetweenextremes:eitherexaggeratedself-esteemorexaggeratedself-hatred,backandforth,backandforth.Andeitherextremecanmakeyoumiserablebecausetheideaofself,ofwhoyouare,becomesthebigissueinlife.Youhavetodoeverythingyoucantoshoreitup.Thenwhenyoufindyourselfdoingthingsthatarenotuptothathighstandard,youfeellikeafailure.

It’sgoodtoremindyourselfthatallthoseissuesareuseless.Theydon’taccomplishanythingatall.TheyarewhatAjaanMahaBoowacallsthefangsofunawareness,thefangsofignorance:thiswholeissueofconceit.

Soremember:We’reheremeditatingnotbecauseitmakesusbetterthananybodyelse,butsimplybecausewewanttobehappy,andwewanttohaveahappinessthat’sworththeeffortthatgoesintoit.Weknowthatforourhappinesstolast,ithastobeahappinessthatdoesn’tharmanybodyelse.Sowe’recompassionatetoothers—again,notbecauseitmakesusabetterperson,butbecauseitleadstotruehappiness.Whenyoukeeptheissueclosetothegroundinthatway,youdon’thavetogoswingingbackandforthbetweenextremesofself-esteemorself-hatred.Youcanfocussimplyonthequestionofwhetheryourhappinessistrue.

Thinkbackontheforesttradition.ItwasstartedbysonsofpeasantsupinnortheastThailand,whichisthepoorestpartofthecountry.Andoneofthe

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issuesAjaanMunfoundhimselfdealingwithagainandagainwasstudentsfeelingthattheydidn’thavewhatittakestoreallydothepractice.Hekeptremindingthem:You’vegotahumanbodyandyou’vegotamindthatdoesn’twanttosuffer.That’sallyoureallyneed.Asforhowwellyou’regoingtodointhepractice,youstartwhereyouare.

ThisisoneofthereasonswhywehavetherecollectionoftheSanghatosetourstandardsright.Youlookatallthepeoplewho’vebeenpracticing:Therehavebeenmen,women,andchildren;richpeople,poorpeople;healthypeople,sickpeople.Andwhatdotheyhaveincommon?Theywantedtruehappinessandtheywerewillingtodowhatittakes.That’sallyoureallyneedinthepractice.Thequestionofwhetherthismakesyoubetterthananyoneelseisnotanissue.Thatissueofpridetendstocomeinwhenyoudocrazythingsandthenhavetojustifythemtoyourself.Youlookatalltheritualsandrulesthatusedtobeabigpartofreligion,andstillarepartofalotofreligions:Theymakenosenseatall.Andyetpeoplekeepondoingthembecausetheyhavetheideathatthesethingsmakethembetterthanotherpeople.Themoreunreasonabletheruleorritual,thebettertheyarefortheirwillingnesstosubmittoit.Itmakesnosenseatall.

SofortunatelyintheBuddha’steachings,wedon’thaveruleslikethat.Thereareafairnumberofrulesbuttheymakesense.YouthinkoftheBuddhahimselfpriortohisAwakening:Whenhewastryingtofindthepath,hespentsixlongyearsinausterities.Andwhatcankeepyougoingthroughsixlongyearsofausterities?Theideathattheausteritiesmakeyoubetterthanotherpeople.That’swhatkepthimgoingforsixyears.Butthenherealized:Allthosesacrificeswerereallyfornothing.Whenyoucanadmitthattoyourself—thatwhatyouthoughtmadeyouspecialwasreallyawasteoftime—that’swhenyoulearnhumility.Andwhenyoulearnhumility,you’rereadytolearnwhatyoureallyneedtoknow.

Soit’sgoodtocometothepracticewithanattitudeofhumility.We’vebeenmakingmistakesallalong.It’sgoodtobeabletoadmitthemistakesandtorealizethat,Yes,theminddoesneedtraining.Ok,hereisanopportunitytodoit.AlotofmytrainingwithAjaanFuangconsistedofhispointingouttomewheremyweakpointswere.Hewasn’tdoingitallthetime,buthediditatstrategictimes.HeoncecommentedonhowWesternersareverystubborn.Ihadtoreflect,well,howmanyWesternershadheevermetinhislife?IthinkIwastheonlyone.

SothatwastheprimelessonIhadtolearn:hownottobestubborn,andespeciallynotstubbornintryingtoshoreupmyexaggeratedsenseofmyself.Anditreallyhelped.IfoundmyselfhavingtodothingsthatIknewIwasn’treallygoodat.Whenhewassick,Ihadtolookafterhim.Iwasn’tespeciallygoodatit,buttherewasnobodyelsethere.EventhoughIwasn’tdoingaperfectjob,itwas

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betterthannobodyhelpinghimatall.Thatthoughtwasenoughtokeepmegoing.SofindingmyselfspendingalotoftimeworkingontasksthatIwasn’tautomaticallygoodatwasverygoodforme.Ilearnedalot.

Soit’simportantthatyoucometothemeditationwithouttheideathatyou’realreadygoingtoexcelatit.InfactoneofAjaanFuang’sstrongesttermsofcriticismwasforsomebodywhothoughthewasalreadygoodbeforehehadeventriedit.Ruukawnkoed,loedkawnthamwashisphrase.Youknowaboutthingsbeforetheyhappen,andyou’reexcellentbeforeyou’veeventriedyourhand.Thatattitude,hesaid,setsyouupforafall.Allthat’saskedisthatyourealizeyou’resuffering,yourealizeyouractionsaretheimportantcauseforyoursuffering,andyou’rewillingtolearn.Anyattitudesthatgobeyondthatsetyouupforafall.

Thisiswhyrightviewfocusesontheissueofsuffering.There’snoquestionaboutmakingyouabetterperson.It’ssimplyamatterofseeingwherethere’ssufferingandwherethere’sacauseofsuffering.Thatmotivationgoesalotdeeperthanyourself-image.Whenyouwerealittlebaby,youdidn’thaveaself-image,butyoudidknowyouweresufferingandyoutriedtofigureoutsomewaytostopit.

Sotrytodigbackintothatattitude:That’syourfacebeforeyouwereborn.Youweren’tconcernedaboutyourfaceorwhatitlookedlike,orwhatotherpeoplewouldthinkaboutwhatitlookedlike.Therewasjustthatplainoldissueofsufferingandyouknewthatsomethinghadtobedoneaboutit.Well,here’sapathtodosomethingaboutit.Sodigbackintothatattitude—evenbeforeyourfacewasborn.Therewasjusttheissueofsufferingandtheneedtoovercomeit.Whenyouhavethatattitude,that’sallyoureallyneed.Andthequestionsofwhoyouareorhowyourperformanceasameditatorreflectsonyou:Thosearethoughtstoputaside.It’snotthecasethatwedon’tpassjudgmentonouractions,butdon’tlettheissueofwhoyouareorhowgoodyouarebecometheobjectofjudgment.

There’sadifferencebetweenbeingjudgmentalandbeingjudicious.Judgmentaliswhenyou’reimpatientandyouwanttocometoadecisionreallyfastwithoutputtinganyeffortintofindingoutthefactsofthecase.That’sjudgmentalism.It’sharmful.Itcanleadtoalotofunskillfulbehavior.Beingjudiciousiswhenyoulookatanactiontosee:Doesthisactionreallyhelpputanendtosufferingordoesitcausemoresuffering?Youlookattheresultsandthenadjustyournextactionaccordingly.You’renotheretojudgeyouasaperson;you’reheretojudgeyouractionsandlearnfromthem.That’sbeingjudicious,andthat’swhereyourpowersofevaluation,yourfacultyofjudgment,reallyareappropriate.

Whentheissueofyouridentityoryourself-imagegetsintheway,putit

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aside.Ifyoufindithardtoputitaside,don’tsay,“Thisissomethingreallywrongwithme,”forthatgetsyouintoatailspin.Don’tworryaboutthat.Justnoticeeachtimeitcomesandthensay,“Iknowthisone;Iknowwhereitgoes,”anddoyourbesttoletitgo.That’swhenyoucanfocusontheissueathand,whichisthefactthatthereissuffering,butthereisapotential,thereisapathtoputanendtoit.You’vegottheopportunitytofollowthatpath.That’sallthatreallymatters.

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TheRiddleTreeOctober12,2006

There’sastoryofayoungAmericanmonkordainedinThailandwhowenttostudywithoneofthefamousforestajaans.Heaskedtheajaan,“Whatmeditationobjectisgoingtobringcalmandpeacetomymind?”Andtheajaansaid,“Idon’tknow.Youhavetofindout.”Theyoungmonkhearing,“Idon’tknow,”thoughtitmeantthat“Idon’tknowanythingaboutmeditation.”Heendedupdisrobingandgoingsomeplaceelse.Butthat’snotwhattheajaanmeant.Whathemeantwasthateachofushastofindoutwhat’sgoingtoworkforusaswemeditate.Youhavetofindtheobjectthat’smostsuitableforyou,andthebestwaytorelatetoit.Thewholepurposeofdevelopingconcentrationistogetthemindtosettledown,andthewaytogetittosettledownistogiveitaplacewhereitlikestostaysettled.What’sgoingtoworkforyouisgoingtodependonyourpreferences,onyourbackground,onallkindsoffactorsthatarepurelypersonal.

Foreachofus,theprocessofdevelopingconcentrationisanindividualthing.Soyouhavetoexplore.There’snotellingexactlywhatkindofbreathingisgoingtobegoodforyou,orwhethertherearetimeswhenyouneedtofocusonsomethingelseinstead:likerecollectingtheBuddha,recollectingtheDhamma,theSangha,contemplatingofthebody,developingthoughtsofgoodwill,compassion,empatheticjoy,orequanimity.It’sreallyapersonalmatterwhichoftheseisgoingtoworkforyou.

There’snoone-size-fits-allkindofmeditation.Breathmeditationcomestheclosesttoauniversalobjectbecause,afterall,weallhaveabreath,andforallofusit’sanimportantpartofourlives.AjaanLeerecommendstakingitasyourhomebase.It’sthesafestofallmeditationobjects.Buttherearetimeswhenyouneedtoforagearoundinotherareas.Youmayfindyourselfwayoffinleftfieldandhavetofindyourwaybacktohomebase.Itmayrequirethoughtsofgoodwilltogetbackthereoritmayrequirecontemplationofthebody.Thisissomethingyouhavetoexploreforyourself.Youhavetoexperiment.Youhavetolearnhowtoobservetoseewhatworks.

Thisiswhybeingobservantissoessentialtothepractice.There’salotthateventhemostpsychicteacherwhocanreadmindscannottellyou.AjaanFuang,whoIfirmlybelievecouldreadmymindandthemindsofmanyotherpeople,saidonetime,“Evenwhenyoucanreadminds,youcan’ttellwhat’sgoingtoworkforsomebody:howthey’llrespondtoyourwords,whattechniqueisgoingtoworkforthem.That’ssomethingthattheyhavetofindoutfromwithin.”So

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bewillingtoexplore.Thesameprincipleappliesnotonlytotranquility,[butalsotoinsight.

There’sasuttacalledTheRiddleTreeinwhichamonkgoestodifferentseniormonksandasksthem,“Whattopicdoyoucontemplateinordertogainawakening?”Onemonksays,“thefiveaggregates,”anotheronesays,“thesixsensemedia,”anotheronesays,“thesixelements,”anotheronesays“dependentco-arising.”Themonkwasnotsatisfiedwithallthesedifferentanswers,becausehecouldn’tunderstandwhytheiranswersshouldbesodifferent.SohewenttoseetheBuddha.AndtheBuddhasaidthatthedifferentanswerswereliketheRiddletree.Apparentlythere’satreeinIndiathat’skindoflikethecoraltree:Duringsomeseasonsithasleaves,andatotherseasonsithasnoleavesatall,andwhenithasnoleavesitputsoutredflowers.It’scalledtheRiddletreebecausepeoplewouldsay,“What’sblacklikecoalinthewinterandredlikemeatinthespring?”Thatsortofthing.Inotherwords,theappearanceofthetreedependsonwhichtimeofyearyou’retalkingabout.“Inthesameway,”theBuddhasaid,“thosedifferentmonksansweredindifferentwaysbecauseforeachofthemadifferenttopicworked,sotheytalkedinlinewithwhathadworkedforthem.”

Soagainwithregardtoinsight,there’snoone-size-fits-all,noonetechniquethat’sgoingtoworkforeveryone.Butifyou’reobservantwhileyoucalmdownthemind,youbegintoseethewayyourmindworks.That’sreallywhatyouwanttoknow.Somepeopleastheyaremeditatingtendtofocusontheissueoffeeling:whichfeelingsarepleasantandhowtorelatetopleasantfeelings.Sometimesyoufinditeasytostayfocusedonthebreathandhaveapleasantfeelingalongsidethebreath,andyetnotgetdistracted.Otherpeoplehavearealproblem.Assoonasapleasantfeelingcomesup,theydropthebreath,runtothepleasantfeeling,andenduplosingtheirfocus.Sointhatcase,it’sgoingtobeimportanttogaininsightintothenatureoffeelingjusttogetthemindtosettledown.

Thisishowdiscernmentfostersconcentration.Thetypicalpattern,ofcourse,isthatconcentrationfostersdiscernment.ButastheBuddhasaidatonepoint,togetthemindtosettledowntogoodstrongconcentrationyouneedbothtranquilityandinsight.Sometimesyou’lldependmoreononesidethanontheother.Anditwillvaryfromdaytoday,fromsessiontosession,evenfromrightnowtofiveminutesfromnow.Sometimeswhenyou’restartingtogetthemindtosettledown,it’ssimplyamatterofgettingitcalmandnotthinkingaboutanythingelse.Allyouhavetodoisallowthemeditationobjecttodoitswork.Atothertimes,youhavetounderstandwhatyou’redoing,understandtheproblemsthatarearising,learnhowtoaskquestionsandattemptanswers.

Soifyounoticethatyou’rehavingaproblemslippingoffintofeelingsofpleasureandfindingyourselfinanicehazyspotwhereyoudon’treallyknowwhereyouare–you’renotasleep,butyou’renotreallyfocusedonanything—

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youknowyou’vegotaproblemwithpleasure.You’vegottobackup.Whatcanyoudo?Well,whenthere’sapleasantrhythmgoinginthebreath,you’veimmediatelygottoworkondevelopingyourframeofreference,spreadingyourawarenesssothatitfillsthewholebodyasyoubreathein,thewholebodyasyoubreatheout.Inotherwords,youhavetochangeyourperceptionofwhatyou’refocusedoninordertoovercometheattractiontothefeeling.

Thisofcoursethengetsyouintoissuesofperception—saññainPali—andtheroleitplaysinmeditation.Incaseslikethatyoumayfindthattheperceptionbecomestheissueonwhichyouhavetofocusinordertogaininsight.Thisisparticularlytrueasyou’reshiftingfromformlevelsofconcentrationtotheformless.It’sashiftinperception.You’rerightherewhenyougofrom,sayfocusingonthebreathtothepointwherethebreathgetsreallystill.Youbegintonoticethattheboundaryofthebodybeginstodisappear.It’sasifyoursensationofthebodyisjustacloudoflittlesensationdropletsorlittlesensationpoints,andyoulearnhowtostaythereforawhile.

Sometimesyoufeelafraidofthefactthatthebreathisn’tcominginandout,soyouswitchback.Youhavetolearnhowtonotgetfooledbythatthoughtconstruct.Whenyougetpastthat,thenyourealizethatinsteadoffocusingonthelittledropletsorpointsofsensation,youcanfocusonthespaceinbetween.Nowifyoufindyourselfsuddenlyvisualizinginfinitespace,youmightgetdisoriented,becauseyourmindstretchesouttothelimitsofinfinityofthatspace.Thatcanbecalming,oryoumightfinditdisturbing.Ifit’sdisturbing,askyourself:Whichsensedoorareyoufocusedon?Areyoufocusedonthevisualsensedoororthebodilysensedoor?Thisiswhereyouswitchfromissuesoftheaggregatestoissuesofthesensedoors.Staysimplywiththebodilysensationofspace.Don’tgooffintothevisualizationofspace,becausethesensationofspacecanbereallypleasantbutthevisualizationcanbedisorienting.

Thenfromthereonin,it’smoreanissueofperceptionagain.Howareyougoingtolabelthisexperience?Youcanlabelitasspace,oryoucanlabelitsimplyasinfiniteconsciousness:what’sawareofthespace.Orthesenseofonenessinthatinfiniteconsciousness.Whathappensifyoudroptheperceptionofoneness?Nothingness.Andwhathappenswhenyoudroptheperceptionof“nothing”?Andsoondowntheline.Youseethatasyougetthemindthroughstagesofconcentration,you’regoingtobeshiftingaroundamongissuesofthoughtfabricationorperceptionorfeelingorconsciousnessorform,thebody:alltheaggregates.

Oryoumayfindthattheissueishowyouvisualizethingsasopposedtohowyoufeelthem:thoseareissuesofthesensemedia.Oryoustartlookingintoquestionsofcausation:Whatareyoudoingthat’scausingstressinanyparticularstateofmind?Youcan’tletgoofthestress.AstheBuddhasaid,yourdutywith

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regardtostressistocomprehendit.Butyoucanfigureoutwhatthoughtformation,whatcravingiscausingit;thenyoucanstopthat.It’slikefindingyourselfchokingonsmoke.Youcan’tputoutthesmoke,butyoucanputoutthefire.Andyoufindthatthiskindofanalysisworksongettingyoufromonestageofconcentrationintoanother.

Sosimplyputtingthemindthroughitspacesasyougetittoconcentratebeginstothrowupcertainissuesabouttheaggregates,sensemedia,causality.Andtheissuesthatyoutendtofindmostfascinatingorthosethatcauseyouthemosttrouble:Thosearetheissuesyoushouldfocusonforthesakeofinsight,theinsightsthatfirstleadtostrongerconcentration,andthenleadtorelease.

Noonecantellyoubeforehandwhat’sgoingtobethetopiconwhichyoucansettledown—whatkindofbreathingisgoingtobebestforyou,orwhentherearetimesyouhavetofocusonsomethingelseinadditiontothebreathorbesidethebreath.Noonecantellyouwhat’sgoingtogiverisetoinsight.Thereareallsortsofinsighttechniquesoutthere,butthey’rereallyjustsophisticatedformsofconcentration.Theactualinsighthastocomefromseeinghowyourownmindworks.Andthebestwaytoseeitworkingistoputitthroughthelaboratoryexperimentofgettingittosettledown.

It’slikelearninghowtocook.YoucanjustthrowsomeingredientsinthepotandhopethatitcomesoutOk.Oryoucanbegintonoticewhatkindofcookingtechniquesworkbest,sothatthethinggetscookedthroughwithoutburning.Orifyou’refixingastewofdifferentvegetables,whichvegetableshavetogoinfirst,whichvegetablesgoinlater,sothatyoudon’tendupwithsomeundercookedandothersovercooked.Lookingforthetechniquethatworks:That’swhatgivesrisetoinsight,givesrisetounderstandingaboutthefood.Andthesameprincipleworksinthemind.You’vegottonoticewhatworksandwhereyouhaveproblems;learnhowtoquestiontheproblemsandfigureoutananswer.Thebasictermsofanalysisintermsoftheaggregates,thesensemedia,theelements,dependentco-arising,aretheretogiveyouideas.Butastowhat’sactuallygoingtoworkinanyparticularsituationdependsonyourownproclivities,yourownpowersofobservation,yourowningenuity.

That’swhentheinsightbecomesnotjustatopicyoureadaboutorsomethingyoutrytoimposeonthemind,butsomethingthatgrowsnaturallyoutofthepracticeoflearninghowtobringthemindtoasenseofpeace,asenseofcalm.Themorenaturalthequestionsandtheexperience,thedeepertheinsightisgoingtogo,andthemorerelevantitistotheactualsufferingthat’sgoingoninyourmind.

Sothisiswhymeditationisaprocessofexploration.You’renottryingtocloneenlightenment.You’retryingtoexplorecauseandeffectastheyrevealthemselvesintheprocessofbringingyourownmindtopeace.

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ClosetoWhatYouKnowOctober16,2006

Ourmindsarefilledwithallkindsofknowledge,butexactlyhowcertainisthatknowledgeandhowusefulisit?Rightnowasyou’remeditating,there’snotmuchyouneedtoknow.You’resittingherefocusingonyourbreath,sonoticehowthebreathfeels.Ifitdoesn’tfeelcomfortable,seewhatyoucantodotomakeitmorecomfortable.Inotherwords,noticewhatyou’redoingandnoticetheresults.That’saverydirectkindofknowledge.Thesensationofeaseorstressorwhateveryou’refeelingwiththebreath:that’ssomethingyouexperiencedirectly.That’sthesortofthingyouexperiencedbackwhenyouwereachildbeforeyouknewlanguageatall.It’saverydirectkindofknowledge.Asyoumoveawayfromthislevelofexperience,thingsgetlessandlesscertain.

Tofunctioninmanyareasoflife,wehavetodealwithuncertainties.Butforthetimebeing,let’sstickwithwhat’sreallycertain:justwhatyou’redoingwiththebreathandtheresultsyou’regetting.Noticewhenyou’reputtingtoomuchpressureonthebreath,ornotenoughpressure–“notenough”meaningthatthemindjuststartsfloatingaway.Asyoudothis,you’relearningaveryimportantprinciple:theprincipleofaction.This,fortheBuddha,isabasictruth—causeandeffect,theactionsyoudoandtheresultsyouget.WhenhedescribedhisAwakeninginitssimplestterms,heputitasaprincipleofcausality,whichapplieddirectlytothisissue.Whatareyoudoingandwhatresultsareyougetting?Inparticular,whatareyoudoingthat’scausingsuffering?Whatcanyoudotoputanendtosuffering?

Thosearehisbasicbuildingblocks.Asforotherissuesthatcomeupinthepractice,theyshouldallberelatedbacktothosebuildingblocks.Likethewholequestionofself:We’reoftentoldthattheBuddhataughtthattherewasn’taself,butthenimmediatelythequestionis:Who’sdoingtheactions?Who’sreceivingtheresults?Whatgoesfromonelifetothenext?Butthat’sputtingthecartbeforethehorse,assumingthatthisteachingonnot-self,whichisaninterpretation,istheprimaryteaching.Weforgetthattheprimaryteachingisthefactofactionandresult,skillfulandunskillful.Ifyoutakethatasyourcontext,thentheissueofselfbecomesaquestionof:Whatkindofactivityisself?Andwhataretheresultsofselfingindifferentsituations?

Whenyoulookatyoursenseofselfinthatway,youbegintorealizethatit’ssomethingyoudo,somethingyouputtogethergivencertaincircumstances.Youperceiveacertainworldoutthere,andagain,that’sanassumptionbasedonsome

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thingsyou’vedone.Thenyouassumeaselfactinginthatworld.Thisselfingisnotjustmetaphysical,it’softenpsychological.Yousensecertainmotivesthatotherpeoplehave,andyoureacttothoseassumptions.Andwhatoftenhappensisthatyouoftensuffer.Ifit’sthefour-year-oldyouyou’reselfing,yousufferalot.

Soyou’vegottorememberthatweneedtobeabletotakethoseworldsapart,takethatsenseofselfapart—seethembothasactions.Youcreateyoursenseofthatparticularworld.You’rereadingthedata,you’rereadingcertainthingsintoit,andyou’recomingoutwithsuffering.Soyouneedtolearnhowtoreadthedatainadifferentway,awaythat’snotgoingtoleadtosuffering.

Thisisoneofthereasonswhythebreathissouseful,becauseyoucanstepoutsideofalotofyourthoughtworldsbysteppingintotheworldofthebreath.Youcanalwaystapintothebreathbecauseit’salwayshereaslongasyou’realive.Andfromthisperspectiveyoucanlookatactionanditsresultsinaverydirectway,becauseyourintentionsarerightherenexttothebreath.There’snothinginthebody,nothinginthephysicalworld,that’sanyclosertoyourmindthanyourbreath.Youkeeplookingaway,outthere,outthere,makingassumptionsabouttheworldoutsideandneglectingsomeveryimportantdatarighthere.

You’veprobablyheardthosereportsthey’vehadofdiscoveringplanetsaroundotherstarsbesidethesun.Well,nobodysofarhasactuallyseenanyoftheplanets.Theyhavecertaindatathatindicateregularfluctuationsinthestar’sbrightnessthatwouldsuggestthatthere’saplanetthere.Butwhatdotheyreallyknowforsureinthoseexperiments?Well,theyknowwhattheydidtogetthedatatheygot,theyknowtherawdata,andtheyknowtheassumptionsandprinciplestheyusedininterpretingthedata.That’salltheyreallyknow.Buttheconclusionthatthere’saplanetdependsontheassumptions,whichmayturnoutright,mayturnoutwrong.

Butnoticehowtheydothat.Theactualknowledgethey’regainedistheknowledgeofhowtheyrantheexperimentandwhatkindofdatatheygot—therawdata,thenumbersthatcomeout—andthenwhattheydidwiththosenumbers.Asforwhethertheirconclusionsaretrue,that’sanothermatter.Butwhattheyknowforsureiswhattheydid,andtherawdatatheyobtainedthroughtheirdoing.

Asyoumeditate,youwanttokeepyourfocusthatclear,thatclose.Whatareyoudoingwiththebreath?Whatareyoudoingwiththemind?Whatassumptionsareyouusingaboutthebreathandthemind?Andwhatresultsdoyouget?

Sometimesyoufindyourselfcreatingasenseofselfaroundthebreath.Asyougetmoreandmoreusedtothebreathenergyinthebody,youdevelopasetseriesofwaysofidentifyingyourselfasthebreather,whichwillcreatecertain

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patternsoftensioninthebodythatarereally,reallytenacious.Somepatternsoftensioncomeandgowitheachbreath.Otherslastabitlonger,buttheonesassociatedwiththebreather,thosetendtolast.Whichiswhyit’sgoodtoloosenupyourconceptionofwhatitmeanstobreathe—wherethebreathiscomingin,whatneedstobedoneforittogoout.Youcanthinkofthebodyasalargesponge,withthebreathcancomeinfromalldirections.Youdon’thavetopullitinthroughthenose.Andbreathenergyisnotsomethingthatyouhavetofighttopullin.Itjustcomesin,goesout.It’sallreadytocomeinifyoujustletitin.Thinkofitthatwayandyoufindyourselfbreathinginadifferentway.Thatshowsyouthepowerofyourthought,thepowerofyourassumptions,whattheycallattention,ormanasikara,inthetexts.

Soagain,theknowledgehereisknowledgeofwhatyou’redoingandtheresultsyouget:that’sthebasicdata,that’swhereyourknowledgeisclearest.Whenyoumoveoutawayfromthatandmakeassumptions,yougetmoreandmoreintotheworldofuncertainty.AsIsaidearlier,youneedsomeassumptionstofunction.Sayyou’redealingwithatable.Youlearnthatifyoutrytowalkthroughthetable,youcan’t.Youbangyourshins.Soyoulearntomakesomeassumptionsaboutthesolidityofthetable.Butexactlyhowsolidisthattable?Wethinkofsolidmassasbeingthattotallysolid,totallyfilled,butit’snot.You’veprobablyreadaboutalltheatomsinthetable,andhoweachatomcontainsalotmorespacethanhardmatter.Andevenwiththeprotonsandelectrons:aretheyreallyhard?Aretheyjustelectromagneticvibrations?Vibrationsofwhat?Oraretheyjustlittledistortionsinspace-time?Youcouldkeeponaskingquestionslikethis,butforthepurposeofwalkingaroundtheroomallyouneedtoknowisthatifyoutrytowalkthroughthespacebetweentheatoms,youcan’tdoit.Youkeepbumpingupagainstthatsenseofsolidity.

Sowhichoftheseassumptionsistrue?They’realltrue.Thequestioniswhichoneisuseful,andforwhatpurpose?Ifyousimplytrytowalkacrosstheroomandfindatableintheway,rememberthesolidityofthetable,soyoudon’tbangyourshins.Ifyouwanttodeveloppsychicpowersandwalkthroughtables,that’sanothermatter.

Buttheimportantthingisthatyourealizeallyourknowledgeoftheworldcomesfromyouractionsandtheresultsyougetfromthoseactions.That’sthebasicdata.AndfortheBuddha,that’sthebasicdatatoo.It’sjustthathekeepsremindingyou:keeplookingbackatyouractionsanddon’tgettoosuckedintoyourassumptions,intotheworldsyoucreateoutofthesethings,orthedifferentsensesofselfthatyoucreatearoundthesethings.Learntolookfortheonesthatareuseful,theassumptionsthatareuseful,foranygivenpurpose.Butalsolearnhowtotakethemaparttoremindyourselftheyarejustthat,assumptions—sothatwhentheystartcausingharmorsuffering,youcandropthem.Realizethat

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that’snottherighttime,that’snottherightplaceforthoseassumptions.TheBuddha’sassumptionsaboutwhat’susefultoknow,what’snotusefulto

know,parallelverycloselyhisideasaboutwhat’susefultospeakabout,orwhat’srighttospeakabout.Hesaysyouspeakaboutthingsthataretrue.Butjustbecausethey’retruedoesn’tmeanyouhavetospeakaboutthem.Youalsohavetolookforwhetherthey’reuseful.Andeventhat’snotenough.Youhavetolookatwhat’stherighttimeandtherightplacetospeakaboutthesethings.

Well,thesamethingappliestotruths.Therearelotsoftruthsabouttheworldoutthere,justastherearelotsofradiowavesgoingthroughtheairrightnow.Whichtruthsareusefultotuneintorightnow,givenyoursenseoftimeandplace?

ThisiswhytheBuddhaavoidedquestionsaboutwhetherthereisorisn’ta;whethertheworldiseternalornot,becauseherealizedthatthesequestionsareconstructions.Therearetimeswhenasenseofselfisuseful.Whenyouwanttoberesponsible,whenyouwanttolearnhowtodelayyourdesireforimmediategratificationforthesakeoflongtermgratification:Thosearetimeswhenyouneedaclearsenseofself.Butthereareothertimeswhenasenseofselfactuallygetsinthewayofadeeperhappiness.Soyoulookatyour“self”asanactivity,somethingyoudo,andthenyoucanstopdoingitwhenit’snotuseful.It’slikehavingdifferentperceptionsoftheworld–thephysicalworld,thepsychologicalworld,whateverworldsyouareinvolvedwith:Tuneintothefrequencythat’shelpfulrightnow,andlettheotheronesgo.

Thisiswhywefocusonthebreath,becausethebreathisanareawhereyoucanestablishanawarenessthatcanbegintoseetheseactivities:howdoesthemindcreateasenseofself,howdoesitcreateasenseofworld,whataretheactualdatathatit’sgotrighthere,whataretheassumptionsthatitbuildsthingsoutof?Whenyou’rewiththebreath,youcanseethesethingsalotmoreeasily,becausethebreathisoneofthebuildingblocksfromwhichthesethingsarecreated.Thewayyoumanipulatetheenergyinyourbodyisgoingtodeterminehowyouidentifyyourself,alongwithsenseoftheworldyouinhabit.Iftheenergyinyourbody’sreallyuncomfortable,whateverworldyou’vegotoutthereisgoingtofeelconfining.Butifyoucanbreathethroughit,youcanlearntowalkthroughthoseuncomfortableworlds,dissolvethemaway.

Thisdoesn’tmeanthatyoucancreateanythingyoulikeoutofanythingatall.Theresultsofyourpastactionsplacesomelimitsontherealitiesyoucancreateinthepresent.Butwhenyoustickwiththislevelof:“Justwhatareyoudoing,andwhataretheresults?”that’swhenyoustayclosesttothetruth.That’swhenyouseemostclearlywhatthepossibilitiesare.What,atthepresentmoment,isthemostskillfulwaytointerpretyourexperienceofreality?Whatcanyoushape,whatcanyounotshape?Whenyoukeepthingsonthislevel,youfind

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youcandealwithreality,shapeyourreality,inamuchmoreskillfulandbeneficialway.

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PracticingYourScalesOctober19,2006

Developingskillasameditatorisverysimilartodevelopingskillasamusician.Youstartoutwiththescales—sayyou’relearningthepiano—andyouwanttoplaybeautifulmusic,buttheyhaveyouplayingthesedumbscalesanditcanbeprettyboring.Butifyoudon’tstickwiththescales,youcan’tplaythemusic.Overtime,asyoudevelopyourear,youbegintorealizethattherereallyisaskilltorunningyourfingersupthosenotes.Oneofthesignsofareallygoodpianistishisabilitytomakehisrunssoundlikewater,totallyeffortless—andyetalotofeffortgoesintogettingthere.

It’sthesamewiththemeditation.Meditationiswork,andthere’salotofgruntworkinjustgettingthemindtosettledownandstaystill.It’simportantthatyounotgetboredbyit.Yousitherewiththebreathandsometimesitseemslikeit’sthehardestplacetostay.Themindisoffsomeplaceelse,andyou’vegottopullitback.Itstaysforabreathortwo,andthenit’soffsomeplaceelseagain.You’vegottopullitback.It’sthepullingbackthat’sanimportantpartofthemeditation.That’smindfulnessandalertnessinaction.That’sdirectedthoughtandevaluationinaction.Directedthoughtmeansjustkeepingyourthoughtswiththebreath.Intheprocessofstrengtheningthosequalitiesinthemind,that’swhenyoudevelopthefoundationforgoodconcentrationpractice.

Sotherearetwowaysofmeditating.Oneisjustsittingherehopingthatyou’llhitthelottery,becausetherearetimeswhenthingsjustcometogetherontheirown.Butthatcangetfrustrating,justwonderingwhattonight’smeditationlotteryisgoingtobelike.Areyougoingtocomeinfirst,areyougoingtocomeinlast?There’snoskillthereatall.Theotherwayofapproachingitistorealizethere’sworktobedone.Itmaynotbefun,butkeepremindingyourselfthatthisishowgoodmeditationisbuilt.Thisishowyoudevelopanunderstandingofthemind,byunderstandingthatprocessofhowthemindslipsoff.

It’sreallyamazing.Themindcancreateallkindsofthoughtworldsforitself.Howdoesitdothat?Howdoesitconductit’sdiscussionofwhereit’sgoingtogo,howit’sgoingtogetthere?Andthenhowdoesitcoverallthatup,soyoudon’tnoticeit?Itallseemstohappenjustonitsown,butifyoucanseeintothat,youlearnanawfullotaboutthemind.Youlearnaboutignorance,foronething,whichisthebigcauseofsuffering.Youlearnaboutcraving:Whatdoesthemindcraveasit’screatingtheseworlds?It’scravingpleasure.Itcanbesensualpleasure:theideaofthoughtsofbeautifulthings,thoughtsofnice-soundingthings,soon

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downtheline.Orit’scravingasenseofidentitythatcomesinwiththis,whenyou’reintheworld—you’refunctioninginaworldhere—fightingoffannihilation,youfearthatiftherearenothoughtsinthemind,themindisjustgoingtodisappear,yourawarenessisgoingtodisappear.Aslongasyou’rethinkingandknowingtheresultsofyourthoughts,youknowyouexist.Andthereisthepotentialforhappinessthere.Welearnataveryearlyagethatbydevelopingasenseofself,wecanuseittoprovideforpleasureinonewayoranother.Ifweweredeprivedofthatsenseofself—andthisiswhysomanyofusresisttheideaoflettinggoofthatsenseofself—we’dfeelthatwe’dbedeprivedofourpotentialforpleasure,orofthesenseofselfthat’sexperiencingthepleasure.Thecravingforthiskindofidentityiscalledcravingforbecoming.

Sojustinthisprocessofthemindcreatingthoughtworlds,youseealotaboutignoranceandcraving,andalltheotherfactorsofdependentco-arising.Youwatchtheminaction.It’sallhappeningrighthere.Butinsteadofhavingtomemorizethelistsofdependentco-arising,thebestwaytolearnaboutthesethingsisjusttogetyourhandsdirty,dealwiththecausalchainsthatgooninthemind,andlearnhowtocutthem.You’llfindthatyoucutthemindifferentspotsdependingonhowquicklyyounoticewhat’sgoingon.Thiswayyoulearnaboutthemind.Youlearnabouttheprocessesinthemindinthesamewaythatyoulearnabouteggsbycookingwiththem;oryoulearnaboutapianobysittingdownandplayingit,seeingwhatyoucangetoutofit,whatkindofsounds,whatkindofsatisfaction.

Soit’simportant,asyousitdownandmeditate,thatyourealizeyou’renotherejustforstressrelaxation,stressreduction,orforchillingout.Thereisworktobedone.Thisisyourconcentrationwork,asAjaanLeecalledit:thedirectedthoughtandevaluation,keepingyourmindwiththebreathandlearningtowatchit,toseewhichwaysofbreathinghelpkeepyoutherewiththebreath,alertandmindful;whichwaysofbreathingmakeyourrestless.Youlearnthisthroughtheevaluation,i.e.,evaluatingtimeswhenthemindgetsrestlessandwandersoff.Gobackandsay,“Okay,gottatrysomethingelse.”You’vegottobewillingtolearn,anditcanbefrustrating.Anylearningexperienceinvolvessomepain,someeffortandfrustration,andyourabilitytodealemotionallywiththefrustrationiswhat’sgoingtoseeyouthrough.

Solearnhowtogiveyourselfpeptalks.Youhavetokeepyourselfupforthepractice.Thisiswhytherearetimeswhenit’susefultoreflectontheBuddha,theDhamma,andtheSangha.WhatkindofpersonwastheBuddhawhofoundthispathofpractice?Everythingindicatesthathewasanextremelytruthfulperson,veryrealistic,alwayswillingtolearn.Andhetaughtpurelyoutofcompassion.Afterhisawakening,hedidn’tneedanythingfromanybody.Iftherewasn’tenoughfoodtokeephisbodygoing,hewouldbeperfectlyhappytodie,because

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he’dalreadyfoundadeathlesshappiness.Sothefactthathekeptthebodygoing,kepthavingtodealwithpeopleforty-fiveyears,wasatotalactofcompassion.

AndtheDhammahetaught,astheysay,wastotallyheartwood.Inotherwords,therewasn’talotofrhetoric,alotofunnecessaryteachings.Hefocusedonthebigissueinlife:Whyistheresuffering?Whydopeoplecreatesufferingforthemselveswhentheywanthappiness?Whatcantheydotolearntoputanendtothatsuffering?Andhefocusedonthatissueinawaythat’sstillveryrelevantthousandsofyearslater.

AsfortheSangha,heinstitutedanorderwherepeoplelivetotallyongifts.TheBuddha’steachingwasagift.ThewaytheSanghaisarranged,monksliveongifts.Theydon’tselltheteaching,theydon’thavetoraisekids,meetmortgagepayments,alltheotherthingsthatwouldcrimptheirstyleofreallybeingtruetotheDharma.YoulookatthestoriesintheTheragathaandTherigatha,tellingofthemonksandthenunsstrugglingwiththeirmeditation,andsomeofthemwereinalotworseplacesthanyouarerightnow.Andyettheywereabletogainawakening.Sothatgivesyouencouragementthatitcanbedone.NotjustamazingpeopleliketheBuddhawhocandoit,allkindsofpeoplecandoit.

Whenyoureflectonthesethings,itgivesyouencouragementforthepractice.ThisisoneofthereasonswhytheBuddhaalsoprefacedmeditationpracticewithpracticinggenerosityandobservingtheprecepts.AsyoufollowtheBuddha’steachingsinwaysthataresimplerandeasiertofollowandseetheresultsthatcome,itgivesyouconfidenceintheteaching:thateventhoughsomeoftheinstructionsmayseemcounterintuitive,theywork.Whenyoucometothepracticefortifiedbythesepracticesandfortifiedbyyourunderstandingofwherethisteachingcamefrom,thatcanhelpgetyouoverthedryperiodswhenallyouseemtobedoingisdraggingyourmindbackandforth,backandforth,backandforth,upanddownthenotesofthepiano.

Butthatsenseofconfidencehastobeaugmentedalsobyyourwillingnesstobeobservant.There’sabookinourlibraryonlearninghowtoswim.It’stherenotbecausethemonksareplanningtoswim,butbecauseitdescribesthelearningprocesssowell.Ittalksabouthowtopracticeswimming,andtheprinciplesapplytoanykindofskillthatwhenyou’repracticing.Youdon’tjustgothroughthemotionsorputinthetime.Youhavetoobservewhat’sthemostefficientwayofgettingthroughthewater.Howdoyouholdyourhead,howdoyouwatchyourstroketoseehowyoucanmakeyourstrokemoreefficient,soyoucanuselessenergyandatthesametimegofaster,golonger?It’sthesamewaywithworkingonthosescales:What’sthemostefficientwayofholdingyourhands,yourarms,yourtorsotogetthebest-soundingnotesoutofthepiano?Thisway,whatinthebeginningisaveryeffortfulprocessreallydoesbecomeeffortlessasyoustreamlineyourunderstandingofwhatyouaredoing.

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It’sthesamewiththemeditation.Youfindthatyouhavetolearnhowtostreamlineyourunderstandingofwhatitmeanstokeepthemindfocused.Youstartoutbybasicallydoingtoomuch:Youtenseupthebody,youengageallkindsofotherpartsofthemindtotrytokeepthemindhere,andyetyoucan’tmaintainthatamountoftension.Themindissuretoslipoff.Thenyoutrytohavenoeffortatall,andofcourseit’sgoingtoslipoffagain.Whatyou’vegottodoisnotice,“Whichpartoftheeffortisnecessary,whichpartisnot?Where’stheexcessenergythat’sbeingexpendedonthisthat’smakingitmoredifficultthanithastobe?What’sthemostefficientwayofstayingwiththebreath?What’sthemostefficientplacetofocus?Themostefficientwayofunderstandingthebreaththathelpsyoustaytheresothattheamountofeffortyouputintoeachmomentofmeditationistotallypossible,totallysustainable?Thatwayyoureallydodevelopasenseofeasewithbeingwiththebreath.Soyou’vegottobeobservant.

It’sinthiswaythatdirectedthoughtandevaluationeventuallyleadtoasenseofease,evenasenseofrapture,andthemindcanreallysettledown.Becauseit’snotjustamatterofforcing,butit’salsoamatterofunderstandingwhatyou’redoingandlookingthroughthatlensofwhere’stheunnecessarystress,where’stheunnecessaryamountofeffortthat’sbeingexpended?Whenistheefforttoomuch,whenistoolittle,whenisitjustright?

Thisiswhyonlysomuchofthemeditationcanbetaughtintermsofwordssaying,“Dothis,dothat,”thetechniquetheytellyoutodo.Alotofithastocomefromyourowninput,yourownwillingnesstoobserve,tolearnfromyourmistakes.Theprocessisnotnecessarilypleasant,butit’stheonlywaytolearn.Andithastheadvantagethatitdevelopsyourpowersofperception,yourpowersofdiscernmentwhileyoudoit.

Sojustaswhenyoulearnhowtoplaythescaleswell,you’relearningalotoftheotherskillsyouaregoingtoneedtoplaymusicwell,inthesamewaywhenyoulearnhowtokeepthemindwithoneobjectinspiteofallthoseothertemptationstocreateworldsthatyouwanttoinhabit,you’relearningthepreciseskillsthatareneededtogetthemindtosettledown.You’relearningtheskillsthatenableyoutounderstandtheworkingsofthemind.Thisiswhat’smeantbythatsayingthatthepathandthegoalarenotdifferent.Inotherwords,indoingthepathwell,youfindrightthereinthedoingofthepaththatthegoalstartstoappear.

Sodon’tjustputinthetime,saying,“IhopeIwinthelotterythistimewhentheresultswillcomeontheirown.”You’vegottowatch,you’vegottoobserve,you’vegottobewillingtolearn.Evenifitmeansgoingbackandrelearningthestepsthatyouthinkthatonlybeginnershavetodo,everybodyhastolearnthesethingsmanytimesover.Andthemoreattentionyoupaytothem,themorelessonsyoulearn.

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FeedingFrenzy:DependentCo-arisingOctober23,2006

ThePaliwordfortheworldswecreateinthemindisbhava,whichliterallymeansbecoming.Wekeepcreatingtheseworlds.Andifyoulookatdependentco-arising,youseethatthey’rebasedontwothings.Theimmediateprerequisiteisclinging,upadana;andclinginginturnisbasedoncraving,tanha.Butbothofthosewordshaveanothermeaning.Thewordforclingingcanalsomeanfeeding,takingsustenance;andthewordforcravingmeansthirst.Themindisthirstingforthings,andsoitlatchesontothefiveaggregatesandtriestofeedoffthem.Form,feeling,perception,thoughtconstructs,andsensoryconsciousness:Thesearethethingswefeedon.

Whenwe’remeditatingwe’retryingtocreateagoodbhava,agoodplaceforthemindtostayinthepresentmoment.Ifyoucreateaworldforyourselfthatmaintainsitsreferencetothepresent,thenit’saloteasiertoseewhatthatworlddependsoninthepresentaswell.Inotherwords,youcanseetheprocessofthirstingandfeedingasit’shappening.Thatenablesyoutoseethroughtheprocess,sothatyoudon’tgetmisledbytheworldsyoucreate.

Whenyoucreateworldsofthepastandfuture,though,youhavetoblockoutlargepartsofyourpresentawarenessinordertostayfocusedonthoselittleworlds.That’swhythey’renothelpfulinthemeditation.They’rehelpfulonlytotheextentofenablingyoutorememberthingsyoudidinthepastoranticipateinthefuturethathelpfocusyoubackonthepresent.Inotherwords,youcanrememberthetimeswhenyouweremindless,notveryalert,andyoucanreflectonthedamageitcaused.Oryoucanreflectonthedangersthatawaityouinthefutureifyou’renotmindfulandalert.Thiskindofthinkingishelpfulbecauseitmotivatesyoutogetbacktothepresentmomenttodevelopyourpowersofmindfulnessandalertnessrightnow.

Butifyouwanttoseetheseprocessesinaction,you’vegottowatchinthepresentmoment.Soyoucreatetheworldoutofthebreath,yourinnersenseofthebody.Takethesensationsyoufeelinthelegsandthearms,etc.,andtrytofashionthemintoabasisforconcentration,aplacewherethemindcanstay,thatyoucantakeasyourdwelling.Thesenseofeaseandfullnessyoucandevelopthroughthebreathcanhelptoalleviateyourthirst.Itgivesyousomethinggoodandnourishingtofeedon.

Thetextsactuallytalkaboutfeedingonrapture.Inthemidstofaworldof

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hungrypeople,theBuddhasaid,wefeedonraptureliketheradiantgods.Andhe’snotjusttalkingabouthungryinthesenseofhungryforphysicalfood.Ifyoulookatwhat’sgoingonintheworld,ifyoureadthenewspapersandnewsmagazines,youseewhatpeoplearedoingfromtheirsenseofpsychologicalhunger,andit’snotaprettysight.Sowhenwesaythatinthemidstofhungrypeople,we’refeedingonraptureliketheradiantgods,it’snotaselfishornarrowpleasure.We’retryingtogetourselvesoutofthatfeedingfrenzy.

Thisprocessofpsychologicalfeedingisaprocesswehavetounderstandinthemind:Howdoesthishappen?TheBuddhasaysthattherearefourwaysofclingingorfeedinginside.Oneissimplyfeedingonsensualdesire.Youcanthinkaboutsituationsyou’dliketohaveinyourlifethatwouldmakeyoufeelpleasant,thatyouwouldderivesomepleasurefrom.Youcanthinkabouttimesinthepastwhenyouhadpleasures,oraboutpleasuresyouanticipateinthefuture.Andthemindfeedsoffofthat.There’salsofeedingonviews,clingingtoviews.Then,asyou’veprobablynoticed,there’sastrongsenseofmeorminearoundtheclinging,feedingontheidentityyoubuildaroundyourviews.“I’mthepersonwhohastherightviews;I’mthepersonwhounderstandthingsbetterthanotherpeople;mytakeonthingsisright.”Andthere’sfeedingoncertainwaysofdoingthings,yourhabitsandpractices,yourparticularwayofdoingthingsthatyoufeelistherightwayofdoingthings,inandofitself.

Now,someoftheseformsoffoodareactuallypartofthepath.Youneedtohaveviewsforthepath,youneedtodevelopcertainhabitsandfollowcertainpracticesaspartofthepath.Andyouneedtodevelopacertainsenseofyourselfascapableoffollowingthepath.TheBuddhadoesn’tcriticizethesethings,attheirpropertimeandplace.Whathedoescriticizeisfeedingonthesethingsasendsinandofthemselves.

Andwhydoesthemindfeedonthesethings?Becauseitfeelsemptywithoutthem.Sometimesitfeelslostwithoutthem,deprivedofitsbearings.Wecreateourbearingsforourselvesthroughourviews,throughourwaysofdoingthings.Whatitcomesdowntoisthatwethinkweneedthesethingsforourhappiness.Withoutthem,wefeellost.Theseareourmeans—wethink—forobtainingpleasure.Theseattitudesarebasedonthirst:thethirstforsensuality,thethirstforbecoming,orthethirsttodestroywhatwe’vegot.Butallthesethingsaremotivatedbyadesireforhappiness,byadesireforwellbeing.Thethirstinturnisconditionedbyfeelingsofpleasureorpainorneitherpleasure-nor-pain,aneutralfeeling.Andthesecomefromsensorycontact.

Soonewayofunderstandingtheprocessesinthemindistrytotracethemback:Exactlywhatcontacttriggeredthem?Wasthereathought?Wasthereasound?Wasthereanideathatsuddenlytriggeredyouintocreatingtheseworlds?That’sonethingyou’vegottolookfor:Whatarethetriggers?Sometimes,you

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find,thetriggerscanbeverysmall.Butdependentco-arisingdigsdeeperthanthat.Itsaysthattheissueisnotjustthecontact.Wecometosensorycontactwithalotofpreconceivednotions,alotofattitudesreadytopounceonthings.Thisiswhycontactisnotthebeginningofdependentco-arising.Priortocontactyou’vegotthesenses,andpriortothesensesyou’vegotnameandform.Nameandformarecrucialhere,particularlyname,foritincludesfeelings,perceptions,intentions,attention,andthecontactamongthesethingsinthemind.

ThisiswhytheBuddhafocusesthepracticeofthepathrighthere,attheprocessesofname.You’vegottochangeyourintention.You’vegottochangethewayyouunderstandthings,whichthingsyoupayattentionto,whichthingsyouignore.Ourusualapproachforhappinessisthatyouidentifywithcertainthings:yoursenseofwhoyouare,who’sgoingtobenefitfromtheseeffortsyou’remakingtocreatehappiness,andexactlywhatthingsyouhaveunderyourpower,underyourcontrol,thatcanbeusedtocreatethathappiness.That’sallanissueofattention:howyouattendtothings,howyoulookatthem,whatyourperspectiveis,whatquestionsyouask.Andthatbigquestion,thequestionof“I”—“WhoamI?DoIexist?DoInotexist?”—that’saconstantquestion,andwe’realwayscomingupwithdifferentanswers.Andbecausethatquestioneatsatus,wetrytocreateanidentitytostuffintoitsmouth.Butyoucanlearntostopfeedingonitifyoucankeepremindingyourselfthatthat’snottheissue.Theissueissimplywhatcanbedonetoleadtohappiness—whichsometimesrequiresasenseofself,butsometimesdoesn’t.

Thisiswhyrightviewisthebeginningofthepath,becauseitfocusesparticularlyonthemostskillfulwayofattendingtothings.Onceyou’vegotaskillfulwayofattendingtothings,thatchangesyourintentions.Sothefocusofyourattentionshouldbetounderstand:“Whatisthecauseofsuffering?Whatarethecausesfortheendofsuffering?IfIseemyselfdoingsomethingthatleadstosuffering,howcanIstop?IfIseethattherearestatesofmindthatleadtoanendtosuffering,howcanIencouragethem?HowcanIdevelopthem?”Thoseareintentionsthatyou’vegottonourish.Otherwise,whentheusualtriggersforcravingandclingingorthirstandfeedingcomealong,yougorightbacktoyouroldfeedingpatterns.

Sotohelpstrengthenthenewwayofgivingattention,orthenewwayofdevelopingintentions,theBuddhahasyoudevelopcertainperceptions.You’veprobablyheardofthethreecharacteristics,butit’sinterestingtonotethattheterm“threecharacteristics”doesn’tappearinthePaliCanon.TheBuddhatalksaboutanicca,dukkha,andanatta,buthedoesn’tusethewordforcharacteristic—lakkhana—togoalongwiththem.Heusesthewordperceptionormentallabel:anicca-sañña,dukkha-sañña,anatta-sañña.Youlearntolabelthingsasinconstant,stressful,not-self.Theotherwordheconnectswiththemis

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anupassana,orcontemplation:aniccanupassana.Tocontemplateistolookforthesequalitiesinyourexperiences.Inparticular,youlookattherawmaterialsthatyouordinarilyusetobuildyoursenseofyourself,tobuildyoursenseoftheworld,toseehowthey’reinconstant.Whentherawmaterialsareinconstant,howareyougoingtobuildanythingsolidoutofthem?It’slikebuildingahouseoutoffrozenmeat.Themeatseemssolid,youcanstackitlikebricks,butit’sgoingtomelt.Whowouldwanttoliveinahouselikethat?It’sstressful.It’saskingfordisaster.

Soyoulookforthestressinherentintryingtofindhappinessinthingsthatareinconstant.Whenyouseetherawmaterialsasstressful,askyourself:“WhatcanIbuildoutofstressfulthingsthatwouldreallyprovidetruesecurity?”Andwhenyouseethatthey’renottotallyunderyourcontrol,whenthey’reanatta,whatsenseofreliableselfcouldyoubuildoutofthesethings?Youcanbuildatemporarysenseofself,andtherearetimeswhenyouneedthat,butultimatelyitdoesn’tgivethesatisfactionyouwant.That’sbecausethesethoughtworlds,onceyou’vesetthemgoing,startdoingthingsontheirown;theyhavealogicoftheirown,whichyoucan’talwaysanticipate.Sohowcanyoutrustthem?

ThesearethefactorstheBuddhahasyoufocuson—attention,intention,andperception—sothatwhenyoucatchthemindjumpingattheopportunitytobuildathoughtworld,youcanaskyourself:“WhyamIdoingthis?WhatamIgoingtogetoutofit?”Youlookattherawmaterialsandyouseethatthey’renotthesortofthingsyoucouldbuildanythingreliableoutof.Thenyoulookatyourmotivation:“Whyareyoudoingthis?Whatdoyouwantoutofthis?”YoustartaskingtheBuddha’squestions:“Doesthisactivityleadtosufferingordoesitleadawayfromsuffering?”Thesearethethingsyou’vegottokeepinmind.

Onewayofdoingthatistodevelopagoodsolidfoundationhereinthepresent,sothatit’seasiertostayinthepresent.Thelongerthemindstaysinthepresent,theeasieritistobemindfulandalert.Theremoremindfulandalertitis,themoreclearlyitcanseetheseprocessesasthey’rehappening.

Digdownafewmorestepsintodependentco-arising,andyoucometofabrication.Fabricationcomesinthreekinds:bodily,verbal,andmental.Bodilyfabricationisthebreath;verbalfabricationisdirectedthoughtandevaluation;andmentalfabricationisfeelingandperception.Whenyou’refocusedonthebreath,thinkingaboutandevaluatingthebreath,you’vegotallthesethingsrightthere.You’vegotthebreath,you’vegotyourselfthinkingandevaluatingthebreath,andyou’vegotthefeelingsofpleasureandpainthatcomefromthebreath,alongwithperceptionsthatkeepyoufocusedbothonthebreathandonthepleasuresorthepainsthatcomefromthebreath.Whenyoulearntolookatthingsinthesetermsandcanmaintainthisworld,you’reinamuchbetterpositiontowatchtheprocessofhowthemindcreatesotherworlds.Whenit

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forgets,whenittriestoblockoutthisworldofthepresent,that’stheignorancethatsetsthoseotherthoughtworldsintomotion.

Soyou’vegottokeepremindingyourselfstayhere,stayhere,stayhere.Trytogetasinterestedinthebreathasyoucan.Trytounderstand:Whatisthisbodilyfabrication,thisbreathenergy,anyhow?Howdoesthein-and-outbreathrelatetothesenseofenergyinthedifferentpartsofthebody?Howcanyoucreateasenseofeaseherethathelpstosatisfyyou,thathelpsgetridofthathungertogooutandcreateotherplaces,otherworldstogoforagingin?Thegreaterthesenseoffullnessyou’vegothere—thefullnessthatcomesfromlearninghowtorelateproperlytothebreath—themoreyoucancutthroughthehunger,thethirst,thatwouldforceyoutocreateotherworldsofbeing,otherworldsofbecoming.

Sowhenyoulookatdependentco-arising,it’snotjustanabstractexercise.ItactuallyexplainsalotofthereasonswhytheBuddhateachesmeditationthewayhedoes,whyhetendedtoteachbreathmeditationmorethananyotherkindofmeditation,andwhythepathbeginswithrightview.Rightviewhelpsredirectthiscausalprocessawayfromtheignorantclingingandthirstthatordinarilywefeedon—orthatwetrytofeedon,tryingtofindsomesatisfaction—andfocusesitinadirectionwhereitprovidesmoresatisfaction,agreatersenseoffullness.

Dependentco-arisingnotjustamapaboutabstractions;it’sactuallyamapofyourfeedingfrenzy.AndeventhoughthemaphaslotsoffactorsthateventheBuddhaadmittedareallentangled,itdoesmakeoneclearandsimplepoint:Whencontacthits,it’snotjustmakingamarkonablankslateorapassivemirror.Themindisalreadyprimedtogolookingforfoodevenbeforecontacthappens;whenweencountercontact,ourmainquestioniswhetherwecaneatit.Thisiswhywehavetomeditate:Thecausesforsufferingareinside.AndthisiswhytheBuddhahasusfocusattentiononourintentions,perceptions,andviews,becauseaslongaswe’reignorantofthesethings,thatignorancekeepsdrivingourfeedingfrenzy

Whichiswhydependentco-arisingisalsoaguidetowhatyoucandotohelpabortthisprocessofconstantlycreatingunsatisfactoryfeedingworldsinthemind,worldsthatleadtosuffering,worldsthatleadtostress.Itteachesusnewfeedinghabits.Whenwelearnhowtofeedonthebreath,wedon’thavetocreatethedifferentidentitiesthatneedtogooutandengageinafeedingfrenzyonotherpeople.Andit’sgoodnotjustforus,butalsoforeveryonearoundus.

Sodevelopatasteforthebreath.Learnhowtobeaconnoisseurofyourbreathing.Whenyoulearntofeedhere,youreallydevelopthevariousstrengthsofthemind—conviction,persistence,mindfulness,concentration,anddiscernment—thatcanstrengthenittothepointwhereultimatelyitdoesn’tneedtofeedanymore.Andthat’sagreatgiftrightthere,bothtoyourselfandto

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everyonearoundyou.

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GoodwillAllAroundNovember2,2006

Everyeveningbeforethemeditation,wechantthefourbrahmaviharas.Actuallyjustchantthewordsthataremeanttobeconducivetothesesublimeattitudes.Andtheyaremeanttoremindyouthatit’sgoodtoactuallycultivatetheseattitudesaspartofyourpractice.Theyarethecontextforwhatwe’redoing,thoughtsofgoodwill.IftheBuddha’steachingsweren’tbasedonamotiveforgoodwill,hewouldn’thavefocusedontheissueofsuffering,theissueofstress.Hewouldn’thavefocusedonthequestionofhowtoputanendtosufferingandstressastheprimarypointoftheDharma.Sowehavetoassumethatthatwastheunderlyingmotive,bothforhisteachingandforthepracticeofhisteachings.That’swhatwearedoingrightnow,wearelookingforanendofsuffering,tryingtofindatruehappiness.

Socultivatethatattitude.MayIbehappy.MayIbetrulyhappy,withtheemphasisonthetrulybecausethatplacessomedemands.Ordinaryhappiness,thepleasuresthatcomefromeatingandsleepingandhavingfunaren’tallthathard.Thereisnoneedtositforawholehour,andputupwiththepainsandotherdifficultiesinmeditationifallyouwantisaquickfix,ifaquickfixisgoodenough.Butit’snot,becauseahappinessthatturnsintosomethingelsedoesn’tturnintohappiness.Itturnsintoregret,remorse,actualpain.Sowewantahappinessthat’strue,ahappinessthatlasts.

Butthinkaboutit.Youarenottheonlyonewhowantshappiness.Thepeoplearoundyouwanthappinesstoo.Ifyourhappinessweretodependontheirmisery,there’snowaytheywouldallowittokeepgoing.Thisiswhyoppressivepeoplehavetohirebodyguards,havetohavespecialsecurityforcestoprotectaveryfragileoppressivehappiness.Anditcanneverlast.Soyouwantahappinessthatdoesn’ttakeanythingawayfromanyoneelse,doesn’tcauseanyoneanysufferingorharm.Andthatrequiresthatyoulookinside.Andtokeepyoulookinginside,it’sgoodtoremindyourselfthatyoudowishhappinessforotherbeings,otherpeople,becauseyourhappinessdependsonattheveryleastyou’renotcausingthemanyharm.Andtheworldwouldbeamuchbetterplace,aloteasiertofindhappiness,ifeverybodywerelookingfortruehappinessinside.

AndsotheBuddhaadvocatesspreadingthoughtsofgoodwillinalldirections.Astheysayinthetext,firstdirection,inotherwords,theeast;thesecond,third,fourth:south,west,north;aboveandbelowandallaround.Let

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yourthoughtsofgoodwillgooutinalldirections,radiating.Theimagetheygiveinthetextsisofahornblower,youblowtheconchhorn(therewasaconchshellthattheyusedasahorn).Andthesoundgoesinalldirections.Itdoesn’tchoosejusttheeastorjustthewest,goeseverywhere.Inotherwords,yourthoughtsofgoodwillshouldextendnotjusttoyourtribeortoyourgroup,buttoeverybodyregardless.Notonlyhumanbeings,allkindsofbeings.Beingsyouknowabout,beingsyoudon’tknowabout.Trytomakeyourwishforhappinessall-inclusive.

TheBuddharecommendsthisasanattitudetodevelopasacontextforthepractice.Becauseoneofthebigproblemswerunacrossinourmeditationisthoughtsofgreed,angeranddelusion.Andonewaytoovercomethem,oratleasttokeepthemincheck,istoremindyourselfyou’vealreadywishedhappinesstotheseotherbeings.Sowhydoyouwanttobegreedyfortheirthings?Whydoyouwanttogetangryatthem?Whydoyouwishthemill?Howcanyouletyourselfbedeludedastowhat’sgoingtobeskillfulandwhat’snotifyoureallywanttobehappy?Inotherwords,you’vegottotaketheissueofhappinessseriously.Mostpeople,you’dthinktheywouldtakehappinessseriously,it’ssomethingeverybodywants.Butifyoulookatthewaypeoplegoabouttryingtofindhappiness,theydon’treallythinkaboutit.Theydon’treflectonwheretruehappinesswouldlie,howitcouldbebroughtabout.Theyjustgoforthequickfix.

Sothoughtsofgoodwillaremeanttopreventyoufromgoingforthatquickfix,rememberingthatyouractionsdohaveresultsandyouwanttomakesurethoseresultsarenotharmful.Ifyourunacrossanyonewhoyouhavetroublethinkingthoughtsofgoodwillfor,askyourselfwhy?Howwouldyoubenefitfromtheirmisery?Howwouldtherebeanybenefitfromtheirmiseryatall?Whyareyoustingywithyourthoughtsofgoodwill?Inotherwords,thedevelopmentofgoodwillisnotmeanttobenonreflective,spreadingthoughtsofcottoncandyoutinalldirectionstosmotheryourtruefeelingsaboutpeople.Theyaremeanttobringuptheissue,isthereanybodyouttherewhomyoudon’tfeelgoodwillfor?Andifso,why?Thenyouhavetothinkaboutit,youhavetoreflectonituntilyourealizethere’snoreasonthatyouwouldbenefitinanywayfromtheirsuffering.

Sothisprovidesthecontext.Thenfromgoodwilltherearetheotherthreeattitudes.Compassion,inotherwords,whenyouseesomeonesufferingyouwishthemfreedomfromthatsuffering.Whenyouseesomeonewhoishappy,youappreciatethefactthattheyarehappy.Youdon’tgetresentful,youdon’tgetjealous.Thosearenaturaloutgrowthsofgoodwill.Andthenthere’sequanimity.Becausetherearegoingtobecaseswhereyouwishforpeople’shappiness,andthey’renothappy.Youtrytoshowcompassionforthem,andtheycan’tgainfreedom,theysuffer.Otherpeoplewhoarehappy,butthentheyusethat

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happinesstoabuseotherpeopleandthereisnothingyoucandoaboutit.That’swhyyou’vegottodevelopequanimity.Withoutequanimitygoodwillcanbeacauseforsufferinginandofitself.

Sothat’swhenyouhavetoreflect:allbeingsaretheownersoftheiractions.Somepeoplehavekarmathat’sgoingtoforcethemtosufferforawhile,oratleasthavebadcircumstances.Theissueofhowtheyrespondtothosebadcircumstances,that’ssomethingtheycandosomethingabout,perhapsinthatwayyoucanhelpthem.Inotherwords,ourexperienceisnottotallyshapedbypastactions,it’salsoshapedbyourpresentintentions.Thisappliestootherpeople,appliestoyoutoo.Therearegoingtobetimeswhenyouareindifficultcircumstancesandyou’vegottobecarefulaboutyourintentions,howyourespondtothosedifficulties.Therearegoingtobetimeswhenyou’reinreallygoodcircumstances,andagainyouhavetobecareful.Youcan’tletyourselfbeheedless.Othertimespeople,whenthingsaregoingwell—theyarewealthyandinagoodmood—thentheytendtogetsloppy,complacent,andthat’sacauseforsufferingrightthere.

Soequanimityistheretoremindyou,thereisthisprincipleofkarmathatplaceslimitationsonwhatyoucandoforotherpeople,whatyoucandoforyourself.Thepurposeofthatreflectionistoremindyoutofocusonthethingswhereyoucanmakeadifference.Sometimesgiventhesituation,allyoucandoisjustworkonhowyou’rereactingtobadcircumstances.Thisiswhywehavetotrainthemind.Thisishowthebrahmaviharasleadusintothedevelopmentofmindfulnessandalertness.

Thereisapassagewheretheytalkabouthowthebrahmaviharasleadtoawakening.It’sthebrahmaviharasimbuedwiththesevenfactorsforawakening.Andthefirstofthoseismindfulness,theabilitytokeepsomethinginmind.Inthiscasekeepingyourbasicattitudes,yourbasicattitudeofgoodwillinmind.Andyourknowledgeoftheprincipleofaction,principleofintention—thatyou’vegottobecarefulaboutwhatyouwill,whatyoudo,whatyousay,whatyouthink—gottokeepthatfactinmind.Andthentrainthemindsoit’smoreandmorecarefulallthetime,moremindfulallthetime.Thisiswhyweusethebreathorusethewordbuddho,or32partsofthebody,whateverobjectwefindiseasytokeepinmindasawayofgettingthemindtosettledown.Oncethemindsettlesdown,itcanseethingsalotmoreclearly.Andthat’showitcanbemorecarefulinwhatitchoosestodo.

Thisishowthefourbrahmaviharasorthefoursublimeattitudesbringusrighthere.You’vegotworktodo.You’vegotthismindthatkeepschurningoutintentions,sowe’vegottobeverycarefulaboutwhatthoseintentionsare,whichoneswechoosetofollow,whichoneswechoosetoletgo.We’vegottokeepthatinmind.Itrequiresmindfulness,requiresalertness.We’vegottoworkonthese

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qualities,we’vegottoexercisethem.Thisiswhywearesittingheremeditating.Thesearequalitiesthatneedstrengthening,theyneedtobemademoreandmoreconsistent,morelasting.

Soasyouworkwiththebreath,trytobeasquickaspossibleinnoticingwhenthemindslipsoffthebreath.Assoonasyousensethatit’sslipping,thenbringitrightback.Thisistheworkofthemeditation.Thisishowmindfulnessandalertnessareexercised,andwithexercisetheygetstrongerjustlikethebody.Ifyouexerciseittherightway,ifyoufeedittherightway,youcankeepthebodyinrelativelygoodshapesothatitcandowhatyouwantittodo.Samewiththemind.Youfeedthemindwiththesethoughtsofgoodwill,thoughtsofthesublimeattitudesandyouexerciseitsmindfulnessandalertness.Trytodevelopitsconcentrationinthatway,todevelopitsdiscernmentintowhat’sgoingoninthemind:whatyouchoosetodo,whatyouchoosenottodo.Andyougaininsightalsointothiswholequestionofwhatdoesitmeantointend,whatisanintention,whatisthiskarmawearedoingallthetime?

Onceyouseethatclearly,thenyouareinamuchbetterpositiontoactonthatbasicmotivationforgoodwill.Youcangetthemindtodowhatyouwantittodo,andit’sstrongenoughtodowhatyouwantittodo.You’vegotthatdesirefortruehappiness.Fortruehappinessyouneedawelltrainedmind,amindthat’snotafraidtocomprehendsuffering,letgoofitscause,developthefactorsofthepath,soitcanrealizetheendofsuffering.Otherwiseeventhoughwealldesirehappiness,wejustkeepcreatingmoreandmoresuffering,whichisthebigironyoflife.Butit’spossibletotrainthemind.Sokeepatit.Keeprememberingyourintention,trytomaintainthatintentionandtrytodeveloptheskillsthatareneededtokeepactingonthatintention.SoyoucantestwhethertheBuddhaisright:thereisanendtosuffering,anditcanbeattainedthroughhumaneffort.

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TruthsoftheWillNovember5,2006

Someoneoncesaidthattherearebasicallytwokindsoftruthsintheworld:truthsoftheobserver,andtruthsofthewill.Truthsoftheobserverarethingsthataretrueregardlessofwhatyoudo,thathavenothingtodowithyourideasaboutthings,whatyouwant,whatyoudon’twant.They’rejustthewayoftheworld.Thisiswhatscienceisallabout.Andtolearnthesetruths,youcan’tletyourwantsgetintheway.Thiskindoftruthalsodescribesalotofthingsyouseedaytoday.

Asfortruthsofthewill,thosearethingsthatexistonlyifyouwillthemintobeing.Theydependonyourwants.Youdecidethatthisissomethingyouwantandyouactonit.Sayyouwanttobeaconcertpianist.That’sgoingtobecometrueonlyifyoudecidethatthissomethingyoureallywant,thatit’sworthworkingon,andyoustickwiththatdecision.

Whenyoulookatthethingsthatmeanthemosttousinlife,mostofthemaretruthsofthewill.Ifyoujustlookedattheworldfromthepointofviewofanobserver,everythingwouldbeprettypointless.Wegetborn,wegrowup,westruggletosurvive,andthenwedie.That’sprettymuchit.What’sthepointofallthat?Manytimesyoulookbackonyourlifeandyouthinkofallthethingsthatyoufoughtover,allthethingsthatyouworkedhardtoget,andevenifyougotthem,theyjustslippedthroughyourfingers.Youwonder:Whatwasthatallabout?Manypeoplelookbackontheirwholelivesandthat’salltheysee.“Whatwasthatallabout?Whyallthatsuffering?”

Soifyouwanttohaveapointtoyourlife,youhavetowillitintobeing.ManyoftheBuddha’steachingsexplainwhythisisso.Yourexperienceofthepresentmomentcomesfromwhat?Theresultsofpastactions,yourcurrentintentions,andtheresultsofyourcurrentintentions.That’saninteractionbetweentruthsofthewillandtruthsoftheobserver.I.e.,youwilledthingsinthepast,andthenthatsetintomotioncertaincausalforces,someofwhichcameoutinwaysyoudidn’tintend.Butthat’ssimplybecausethat’sthewaytheworldis.That’showcausalityworks.Youdidn’tworktheprocessright.Butnowyou’vegotyourcurrentintentionsandthey’rehavinganeffectrightnow,andtheyaregoingtohaveaneffectonintothefuture,andtheyofferyouthechancetogetitrightthistime.

Soit’suptoyoutodecide:Istheregoingtobeapointtoallthis?Isthere

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goingtobeadirectiontoallthesedifferentintentions?Orareyoujustgoingtomuckaroundinyourlife,andattheendwonderwhatwasthatallabout?Eventhewaywesuffercomesunderthesetwokindsoftruths.There’sthetruthofthethreecharacteristicswhichisthatanythingwilledisgoingtobeinconstant,stressful,andnotself;anythingthat’ssubjecttoconditionsisgoingtobestressful.Butthenthere’salsothesufferingthatcomesfromcraving,especiallyunskillfulcraving.

Thefirstkindofsufferingyoucan’tdomuchabout,butyoucanmakeadifferencewiththatsecondkind.Thisisanareawhereyourwillhasalottosay,hasalotofimpactifyoufocusitproperly.Puttinganendtosufferingisabigjob,butitishumanlypossible.Andbecauseitispossible,it’sreallyworthwhiletofocusyourenergiesinthatdirection.Thatreallydoesgiveaworthwhiledirectiontoyourlife.Somepeopledecidetheywanttobeaconcertpianist,butthenwhentheybecomeaconcertpianist,theyfindthatit’snotreallyasfulfillingastheythoughtitwouldbe.Someonewantspower,gainspower,andthenabusesit,misusesit,creatingalotofsuffering,bothforhimselfandforalotofotherpeople,whichisgoingtohaveconsequencesforalongtimedowntheline.

Soforyourlifetohaveapoint,youhavetohaveagoalandyouwanttochooseawisegoal.ThisiswhytheBuddha’sseemstobethewisest:atotalendtosuffering.Thatrequiresdevelopingalotofimportantqualitiesinthemind,thingsyouhavetowillintobeing.Youlookatyourlifeanditdoesn’tseemlikethere’smuchopportunitytoputanendtosuffering,butagainyou’relookingatthethingsthatanobserverwouldlookat.Theendofsufferingisatruthofthewill,andifyoufocusyourenergiesinthatdirection,itdoesbecomepossible.

Youlookatalltheversesoftheeldermonks,eldernunsandalotofthemstartedoutinreallymiserablecircumstances.Ifyoujustlookedatthefactsoftheirlives,youwouldhavethought,“Nochanceforthisperson,”andyetsomehowtheypulledthemselvestogetheranddecidedthatthisiswhattheywantedoutoflife.Afterall,desireisafactorofthepath.It’srightthereinrighteffort:Yougeneratedesiretodevelopskillfulqualities,yougeneratethedesiretoabandonunskillfulqualities.Thatkindofdesireisgood.Youjustneedtolearnhowtofocusitproperly,tocreatetherightconditions.

Iwasreadingabookawhilebackonanalyzingpeoplewhohadstartedouttheiradultlivesinreallybadshapepsychologically,andyettheywereabletopullthemselvestogether.Tolstoywasanexample.Asayoungpersonhelookedprettyhopeless,andthenhesomehowpulleditalltogetherandbecameagreatnovelist,aninspirationtoalotofpeacemakers.InthebookIwasreading—itwasbasicallypsychotherapyappliedtohistoryorpsychoanalysisappliedtohistory,whichoftenisaprettysordidaffair.Usuallytheywanttoferretoutwhohadstrangesexualdesires,andwhohadstrangepsychologicalproblems,andjustleaveitat

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that.Butinthiscasetheanalysiswasmeanttoderivelessonsonhowisitthatsomepeoplewhostartoutinreallybadshapemanagetogetittogether?That’spsychoanalysisappliedtohistorywitharealpoint.

Theconclusionswerenotanythingreallysurprising,butit’simportanttorememberthatsomeofthebasicfactsoflife,themostimportantones,arethingswetendtooverlook.Theconclusionsherepointedoutbasicallytwothings:First,ineachcasethepersonfoundsomeonewhoreallybelievedinhimorherandencouragedhimorhertodevelopskillfulqualities.Second,thatpersonhadabeliefsystemthatemphasizedthatitreallywasimportanttomakesomethingofyourself,somethingofmorethanjustordinaryvalue.

ThisiswhatwehaveintheDharmaandtheSangha.FortheSangha,you’vegotpeoplewhobelieveintheworthwhileendeavor,thevalueofdevelopingskillfulqualitiesandencouragingotherpeopletodevelopskillfulqualities.Itcreatestherightsocialenvironmentforlearninghowtomature.Andthensecond,there’sthesystem—thebeliefsystemorthevaluesoftheDhamma—thatifyoudevelopskillfulqualitiesinyourmind,itreallydoesmakeadifferencenotonlyforyourself,butforallthepeoplearoundyou.Thereisavaluetolearninghowtowill,ortointendthingsinaskillfulway.Itreallydoesmakeadifference.

Sciencecan’tteachyouthat.Sciencetellsusthatthesunisgoingtogonovasomeday,soallyoureffortstodosomethingwithyourlifearegoingtogetburnedupanyhow.Scientistsjustareconcernedwithtruthsoftheobserver.We’redealingwithtruthsofthewill:Whatdoyouwanttomakewithyourlife?It’spossibletomakeallkindsofthingsgiventherawmaterialsyouhave.

Oftenyoumayfindthat,givenyourpastkamma,currentcircumstancesarenotallthatgood.Butrememberseveralthings:One,pastkammaisnottotallydeterminingwhat’sgoingtohappeninthefuture;youmakedecisionsfrommomenttomoment.Two,whatyouseerightnowisnotthesumtotalorrunningbalanceofyourkammaaccount.Thinkofyourpastactionsmorelikelotsofaccounts,orlotsofseedsthatcansproutandgrowandblossomatdifferenttimes.Youmaybegoingthroughafallowperiodrightnowwhennotmanygoodseedsareblossomingandsomebadseedsareblossominginstead,butthatdoesn’tmeanyoudon’thavegoodseedsinyourkammaaccounts.Sowhatyouwanttodoistoworkrightnowonwhattheskillfuldecisionisrightnow.

Asforwhat’sgoingtocomefromyourpastkamma,learnhowtotreatwhateveritiswithskill.Associatewithpeoplewhowillencourageyouinthatdirection,encouragewithinyourselfthebeliefsandunderstandingsthatgivevaluetothatwayofapproachingyourlife.Becauseoneofthethingsabouttruthsofthewillisthatoftenyouseepeopleforwhomyouthink,“There’snochancethatthispersonisgoingtobeaconcertpianist;there’snochancethatthispersonisgoingtomakeanythingoutofhisorherlife.”That’swhatitlookslikefrom

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theoutside.Butalotofveryunlikelypeoplehavemanagedtosucceedgiventherightconditions,asIsaid,findingtherightpeopletoassociatewithandhavingastrongbeliefintheimportanceoftheiractions.

ThisiswhyfaithintheBuddha’sawakeningissuchanimportantthing,becausetheBuddhawasawakenedbywhat?Byhisownactions.Anditwasn’tanyspecialdivinequalitythathehadandwedon’thave.Hesimplydevelopedthequalitiesthathehadthatwecandevelopaswell.

Solookatyourlifeandseewhatqualitiesneedtobedevelopedinthatdirection.Thetraditionallistoftheperfectionsisagoodonetothinkabout,becauseitcanapplynotonlytomonasticlifebutalsotolaylife.Andnotonlytotimeswhenyou’reonretreatlikethisortimeswhenyou’reinthemonastery,ortimeswhenyou’remeditating,buttoallyouractivitiesthroughouttheday.Lookatallyouractivitiesasopportunitiestodevelopgoodqualitiesinyourmind,becausethoseofthethingsthatlast.TheBuddhacallsthemnobletreasuresbecausewhenyoudevelopgoodqualitiesinthemindtheystaywithyou,notonlyinthislifetimebutonintofuturelifetimes.

Whataretheperfections?Generosity,virtue,renunciation,discernment,energy,toleranceorendurance,truth,determination,goodwill,andequanimity.Sometimeswhenconditionsaredifficult,you’vegottoworkontheequanimityandtheendurance.Othertimeswhenopportunitiesaregood,youhavetoworkmoreontheenergy,nottoletgoodopportunitiespassyouby.Whenyoukeepthesequalitiesinmind,youfindthatyou’vegottheopportunitytopracticetheDhamma,todevelopqualitiesthatshouldworkinyourdealingswithotherpeople.

Nowyoumaylookatyourlifeandfeelthatyourcircumstancesarenotconduciveenough.That’swhenyoumaydecidethatyouhavetochangethecircumstancesofyourlife.ButthebasicconditionsyouneedarethetwoImentionedjustnow.Learntoassociatewithpeoplewhobelieve,one,intheimportanceofdevelopingskillfulqualitiesand,two,inyourabilitytodoit.Buildingonthat,holdtotheconvictionthatifyouwantyourlifetohaveapoint,youhavetogiveitapoint,andyoucandothat.Nomatterhowdiscouragingthefactsyoucanobserveinyourlife,don’tbelievethattheobservablefactsaretellingthetotalstoryorthatyourfutureisalreadycastinconcrete.Youconstantlyhavetheabilitytochangeyourmind,todevelopmoreskillfulintentions,tolearnfromyourpastmistakes,sothatyoucanbringthosetruthsofthewilltofruition.

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TakingResponsibilityNovember9,2006

TheBuddhaoncesaidtherearetwothingsthatcansparkawakening.Oneisthevoiceofanother,andtheotherisappropriateattention.Thisparallelsanotherteachingwherehesaidthatthemostimportantexternalfactorforawakeningisfriendshipwithadmirablepeople;themostimportantinternalfactoragainisappropriateattention.Inotherwords,sometimessomethingyou’veseenorheardfromanotherpersoninspiresyoutothinkinnewways,toquestionthingsinnewways,tolookinnewways.Andothertimesyousimplystartaskingquestionsyourself.TheBuddhadefinesappropriateattentionasthisabilitytoputasidefruitlessquestionsandtofocusontheonesthatarefruitful.Asforthevoiceofanotherperson,thatcangiveyouinstructionsastowhattodo,adviceforthemeditation,andatthesametimehopefullyraisesomequestions.Butagainyou’vegottofilterwhatthoseothervoicessend.Sometimesyourfilterisgood;sometimesyourfilterisbad.

Soyou’vegottobeverycarefulabouthowyoulistentotheDhammatomakesurethatyou’refilteringitintherightway:gettingthepointsthatareusefultoyou,thatwillopenupnewperspectives,thatwillquestionsomeofyourbasicassumptions.Weallcometothepracticewithassumptions.Someofthemareskillful,someofthemarenot.Someofthemwe’velearnedfromwhatwethinkisthebestauthority:We’vereadtheminthesuttas,we’vereadtheminthewritingsofgreatmastersfromthepast.Butagain,evenourreadingisfilteredthroughourassumptions.Soyouhavetolearnhowtoquestionthem.Thisiswhyit’sgoodtohavethevoiceofsomeonefromoutsidebecausethingsthatappearperfectlyobvioustousmaynotappearobvioustothem.Theymaywantustoquestionthem.

Oneofthewayswecanfightagainstdelusioninthepracticeisbygettingperspectivesfromoutside.ButasAjaanLeeoncesaid,what’sreallyimportantultimatelyarethequestionsyoulearntoask.Meditationislikeaskill.Theteachercanteachyouthebasictechniques.It’slikeaskilloflearninghowtoweaveabasket.Theteachercanteachyoulotsofdifferentweavingpatterns,butwhetheryouwillweavewellornotisuptoyou:yourownpowersofobservation,learningtolookatwhatyou’vedoneandseewhatneedstobechanged,learninghowtoseetheconnectionbetweenthestateofmindthatyoubringtotheweavingandtheresultsthatyouget.Sometimesit’ssimplyaquestionoflearningtomakeyourfingersmorenimble.Othertimesit’saquestionoflearningtobe

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moreandmoreattentivetoyourownactions.There’snoteacherwhocantellyou,“Okay,dothis,this,this,andyou’re

goingtogetawakened.”Youcan’tabdicateresponsibility.Youhavetoberesponsibleforhowwellyouunderstandtheteachings,andforhowwellyouobservewhatyou’redoing.Yourpowersofobservationaregoingtomakeallthedifferenceintheworld.TheBuddhadidn’tclaimtoinvent,say,thedifferentlevelsofjhana,buthecameupwithanewideaforhowtousethem.Hetestedtheideaandfoundthatitworked.

It’sinthiswaythatBuddhismislikeascience.Sometimesthatanalogycanbeoverdone,buttherearesomeimportantparallels.Ontheonehand,scienceispartlyanissueoftechnique:howyougoabouttryingtotestathesis,theproperstepsandscientificprocedure.Butthenthere’salsothatwildcardpartofscience:whichquestionsareworthasking.That’snotjustamatteroftechnique.Somequestionscangounaskedforgenerationsuntilsomebodyhasacrazyideatostartaskingaquestioneverybodyelsethoughtwastoounimportanttoask.Anditturnsoutthenthoughthatgreatdiscoveriescomeasaresultofaskingthenewquestion.

PeopleintheBuddha’stimethoughtthatgettingintostrongstatesofconcentrationwasanendinandofitself.Hemasteredtheirtechniques,didwhathewastold,andfoundthathestillwasn’tsatisfiedwiththeresults.Soinsteadoftryingtofindsomeoneelsetotellhimwhattodo,herealizedhehadtoasksomenewquestions.Hetestedothertechniquesonhisown,virtuallystarvinghimselfwithallsortsofausteritiesforyears—sixyearstheysay.Thenhefinallyrealizedthatthatwasn’tworking.Hehadthegoodsensetoaskthequestion:Mighttherebeanotherway?Thatwaswhenhethoughtofthetimehe’dbeensittingunderatreewhenhewasyoung,enteredthefirstjhana,andinsteadofjustgettingnostalgicaboutit,heaskedanotherquestion:Couldthisbethewaytoawakening?Noticeherethat,unlikehisearlierteachers,hedidn’ttakethejhanaasanendinandofitself.Hewantedtoexploreitasapath.Thatwasawholenewwayofthinkingaboutthesestatesofmind.Itwasbecausehewasabletoaskthosequestionsthatheultimatelygothimselfonthepathandgainedawakening.

SoeventhoughtheBuddha’steachingsarealllaidout,it’simportanttorememberhowhewentabouthispractice:byaskingquestions.Becausewecanheartheteachings,wecanunderstandthem,wecanthinkaboutthem,butifyoudon’tstartaskingquestions,nothinghappens.Itjustbecomesplaintechniquewithoutanyrealinsight.ThisiswhyAjaanFuangalwayssaidtoobserve,towatch.Andhisattitudewhenhegavemeditationinstructionwasnot,“Justdothisanddon’tthink,andcomebackwhenyou’vegotguaranteedawakening.”Hesaid,“Trythisout.Ifitdoesn’twork,wecanworkwithit.”Hewantedyoutotakeresponsibilityforyouractions.Hewantedyoutotakeresponsibilityforyour

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meditation.Youseethisintheteachingsofallthegreatajaans.AjaanMunwould

sometimessaythingsinhisDhammatalks,andAjaanMahaBoowawouldlistentothemandthinkaboutthem,becausetheyjustdidn’tmakesense.HereportsonetimecomingbacktoAjaanMunandsaying,“ThatpointyoumadeinyourDharmatalktheotherday,Itriedtofigureoutwhatyoumeant.”AndAjaanMunkindofsmiledandsaid,“Oh,there’ssomeonewhoistryingtofigureoutwhatIsay?”AndAjaanMahaBoowawouldgiveananswertowhathehadfiguredout,andAjaanMunwouldn’tsaywhethertheanswerwasrightorwrong.Inotherwords,hewantedAjaanMahaBoowatoberesponsibleforwhathewasdoing,forthequestionsheasked,andtheanswershegot.

YoulookattheBuddha’spathandit’sallamatterofquestions.HeadvisesRahulatoaskquestionsabouthisactions,toaskquestionsabouthisintentions.Ifyouplantodosomething,askyourself:Whataretheresultsgoingtobe?Aretheygoingtobeharmfulornot?Whileyou’redoinganaction,askyourself:AretheresultsofwhatI’mdoingrightnowharmfulornot?Whentheactionisdone:Weretheresultsharmfulornot?Wisdom,hesaid,startswiththatquestion:WhatwillIdothatwillleadtomylong-termwelfareandhappiness?Andwhenyou’remeditating,hesays,yougotoateacherandyouaskquestions:HowcanIgetthemindtobemorestill?Howcanthemindbefocused?Howcanitbesettleddown?Theseareusefulquestionstoaskforthepurposeofgainingtranquility.Forthepurposeofinsightthequestionsare:Howshouldfabricationsberegarded?Howshouldtheybeanalyzed?

Yougetsomeanswersbutthenagainyouhavetotakethoseanswersandapplytheminyourownpracticetoseeiftheywork.Iftheydon’twork,youcomebackagain.Maybegetsomemoreadvice,orelsefigureoutyou’vegottofigurethemoutonyourown.Forgettinginsight,oneoftheseriesofquestionstheBuddhawouldhaveyouaskis:Isthisconstantorinconstant?Sometimesyougetintoverystrongstatesofconcentration,anditseemsaboutassolidasanythingcanbeinyourexperience.You’vegottoask:Isitconstantornot?Andifit’sinconstant,isitstressfulornot?Ifit’sstressful,canitbetakenasyourself?There’sawholeseriesofquestionsthatcanleadtoinsight,andfrominsighttorelease.

ButtheBuddhadoesn’tthroweverythingupintotheair.Hegivesyoutechniquesforgettingthemindtosettledown,tobeinapositionwhereitcanprofitfromthequestions.Yousettleinwithasenseofwell-being,asenseofease.Thenyoucanstartquestioningbecausethemindisinamuchbettermoodtoquestionthings.Whenyou’refeelingexasperatedorbesetupon,victimized,youtendnottowanttoaskquestionsornotwanttoquestionyourself,let’sputitthatway.Especiallywhenyoufeelthatyou’vebeentreatedunjustly:That’sone

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ofthestrongestsensesofselfthereisintheworld.Whenyou’reinthatposition,youdon’twanttohearanyquestionsaboutwhetheryou’rereallyjustifiedinyourangerornot.

Soyouneedtoputthemindinamuchbetterplacewhereitcanstartaskingquestionsabout:wheredoyouliketofindyourpleasure?Thisafternoonwetalkedalittlebitaboutlust.Mostofusareveryfirmlyentrenchedinlust,andwe’vegotalotofdefensesaroundit.AstheBuddhasaid,formostofustheonlyalternativetopainissensualpleasure.Wefeelthatifwe’rebeingaskedtogiveupourattachmenttosensualpleasure,we’dhavenothingleftbutpain.Oneofthepurposesofthepracticeistoshowyouthatthereisanalternative.Youcangetthemindintogoodstrongstatesofconcentrationthatdon’tdependonsensualpassion.

Sothereisanotheralternative,buttheBuddhadoesn’thaveyoustopthere.Onceyou’veattainedthatalternative,thenhehasyoulookbackontheotherwaysyouareusedtofindpleasure.Becauseformostofus,thispleasureofconcentrationbecomesonemoredishonthesmorgasbord.Weliketohaveconcentrationandweliketoenjoyouroldpleasuresaswell.Butwhenyougetthemindinagoodsolidstateofconcentration,you’reinamuchbetterpositiontolookbackandsay,“ThispleasureIgetfromtheconcentration:Howdoesitcompareto,say,thepleasurethatcomesfromlust?Thatcomesfromsensualpassion?Arethetwocompatible?Canyouhavethemboth,ordoyouhavetogiveuponefortheother?”It’saprettyradicalthing,learninghowtoseethatlustisnotyourfriend,learningtolookatallitsdrawbacks.Nowyou’reinamuchbetterplacetodothat.Youcanaskquestionsofallyourdifferentdefilements:yourpride,youranger,yourdeludedfears.

Thewholeproblemofdelusionisthatusuallyyou’retoodeludedtoseeit.ThisiswhytheBuddhahasthatteachingonthevoiceofanotherpersonorfriendshipwithanadmirableperson—tohelpyoulearntoseenewpossibilities.Forme,meetingAjaanFuangwasaveryradicalexperiencebecauseitopenedupawholedooronwhatwaspossibleinlife.There’smoretolifethanjustscramblingroundforpleasuresandthendying.There’smoretolifethanalotofwhatmypreconceivednotionstoldmewaspossible.

Sothisislargelytheroleofadmirablefriendship:toopenyourmindtonewpossibilities.Theteacherisnottherejusttotellyouwhattodosothatwhenyousimplyobeyyou’regoingtogetguaranteedresults.Thatdoesn’tgiveyouanyinsightatall.Itjustturnsyouintoanautomaton,arobot,acomputingmachine.Youputinthedataandyougettheresults.Themachineisnotresponsibleforwhetherthedataisanygood.It’snotresponsibleforthesoftware;itjustdoeswhatit’stoldanddoesn’tgainawakening.Thepurposeoftheteacheristosuggestnewpossibilities.Thenyouhavetoexplorethemandlearnhowto

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suggestnewpossibilitiesforyourself,becausetheteacherisnotalwaysgoingtobethereforyou.

Soanimportantelementintraininginthemeditationislearninghowtoberesponsibleforyourownmeditation,responsibleforbeingagoodtechnician,andalsolearningtoberesponsibleforaskingtheunexpectedquestion,beingresponsibleforwillingtoexperiment,andbeingresponsibleforlearninghowtojudgetheresultsofyourexperiment.Becauseultimatelynobodyelsecanjudgethoseforyou.

Soreflectonthetopicofappropriateattention,thisabilitytoaskquestionsthatgiveyouinsightintowhythereissufferingandhowitcanbestopped.You’vegotyourlaboratoryrighthere:thebodyandthemind.Thesethingshavebeenshowingtheirtruthsforwhoknowshowmanylifetimes,butyouhaven’tnoticed.Ifyoulearntoobserve,thetruthsarethere.There’snothingmysteriousaboutthem.It’ssimplyamatteroflearninghowtolook.

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OverwhelmedbyFreedomMarch18,2007

WhenIfirstwenttostaywithAjaanFuang,Iranintoaparadox:IwastherebecauseIwantedsomefreedom,freedomfromtheissueseatingawayatmymind.ButIfoundIdidn’tknowhowtohandlethefreedomIhadfound.Thisisjustconditionalfreedom.Itwasn’ttheunconditionedfreedomthattheBuddhawastalkingabout,justtheconditionalfreedomofhavingawholeafternoonwithnothingtodo,noduties,noresponsibilities.AsAjaanFuangmadeclear,myonlyresponsibilitywastostaywiththebreath.Andmymindwasoverwhelmedattheprospectofthatkindoffreedom:overwhelmedinthesensethatIdidn’tknowwhattodowithit,didn’tknowifIcouldhandleit—awholeafternoonwithnothingtodo—andIwatchedmymindasitwastryingtofindwaysoffillingupthetime.

Thisisacommonproblemweallfindasmeditators.Wethink,“IfonlyIhadmoretimetomeditate,”andthenwhenwedogetmoretimetomeditate,it’soverwhelming.Wefillupourdays—lookingforchorestodo,lookingforthingstoread—becausewecan’tfacethefreedom.Partofusisafraidwe’llfeelboredwithnothingtodobutfocusingonthebreath;nothingtodobutsittingandthenwalking,andthensittingandwalking.Andpartofthefearcomesfromthesensethatwedon’tknowhowtomeasureprogress.Themindhasthistendencytogoupanddown,itseemstomakesomegainsandthenitlosesthem,andmakessomemoregainsandthenlosesthemagain,backandforthlikethis.Yourmindwantstomeasurethingsintermsofwhatwasgainedbythishourofeffort,thenexthourofeffort,andyetitdoesn’tknowwhattomeasure.Itfeelslostandbeginstothrasharound.

Thisiswheredisciplinecomesin.Youhavetolearnhowtodisciplineyourselfnottowastethefreetimeyouhave.Thefirstthingistoremindyourself:Youdon’treallyknowhowmuchfreetimeyouhave.Youneverknowwhenillnesswillcome,ordeath:yourowndeathordeathofsomeoneelsearoundyou,whichwillcutshortyourtimehere.Allsortsofthingscanhappen.Crazypeoplemaydecidetheywanttohaveanotherwar,anditwon’tbejusttheirownpersonalwar;it’lldraglotsofpeopleintochaosalongwiththem.Soyoudon’tknowhowmuchmoretimeyouhavebeforethatkindofchaoshitsagain.

ThisiswhytheBuddha’sreflectionsontheworldareimportant.Hedefinestheworldsimplyasyourworldofsensoryimpressions,butit’snotamonadiclittleworld.It’sgoingtobeinfluenced,it’sgoingtobetouched,byotherpeople.

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Andalthoughhesaidthatreflectionsaboutwhethertheworldisfiniteorinfinite,eternalornon-eternalareawasteoftime,thereflectiononthefactthattheworldissweptaway,doesnotendure,offersnoshelter—thatpassagewechantedjustnow—isanimportantreflection.Youhavenoguaranteehowmuchmoretimeyouhavehereorhowmuchlongersocialstabilityisgoingtolast.

InoneofthepassagesthatKingAsokasingledoutasimportantforBuddhiststokeepreflectingon,intheseriescalled“futuredangers,”themonkreflects:“I’myoungnow,healthynow,alivenow.Societyispeaceful.TheSanghaisharmonious.Butwhenthesethingschange,it’snotgoingtobeeasytopractice.SowhileIhavethetime,IshouldpracticeandtrytoattainthatwhichIhaven’tyetattained,toseewhatIhaven’tyetseen,sothatwhenIdofaceaging,illness,death,socialunrest,orapotentialsplitintheSangha,mymindwillstillbeatease.”Thisiswhatheedfulnessisallabout:toremindyouthatyoudon’thaveallthetimeintheworld.Youmaynotevenhaveallthetimeinaday.

Sousethesethoughtstofocusyourmindonthepresentmoment.You’vegotthismomentrightnow.Don’twasteit,becauseyoudon’tknowhowmanymorepresentmomentsyou’regoingtohave.Yousitdownandthinkaboutawholedaywithnothingtodo,andthemindbeginstofillupthedaywithallofitspaisleypatterns.Sostopthatthoughtrightthere,andremindyourselfthatyoudon’tknowhowmuchtimeyouhave.Whatyoudoknowisthatyou’vegottheopportunityrightnowtobewiththisbreath.

There’safamoussuttawheretheBuddharemindsthemonkstobeheedful,toreflectondeatheveryday.Andnotjusteveryday.Heasksthemonkshowoftentheyreflectondeath.Somemonkssayonceaday;otherssaytwiceaday.Finallyhegetstothemonkswhosay,“WhileI’meating,Iremindmyself,‘IfonlyIgettoliveaslongasittakestoswallowthismorseloffood,I’llhavetheopportunitytopracticetheBuddha’steachings.’”Anothermonksays,“IfonlyIcanliveforonemorein-breath,onemoreout-breath,I’llhaveanopportunitytopracticetheDharma.”TheBuddhacommentsthatonlythoselasttwomonksreallycountasheedful.Everybodyelse,hesays,isheedless.You’vegotthistimetopracticebutyoujustthrowitaway,throwitaway,becauseyouspendthetimethinkingaboutendlessvistasofdays,orawholedayherejustwithnothingtodo,nopressures.

Manyofuswhoareusedtothepressuresofwork,ofhavinglimitedtime,wholearntothrivewithintheconfinesofthosepressures,findthatwhensuddenlythepressureisoff,themindlosesitsbearings.Yourmind,whichisnormallyveryactiveandproactive,becomespassive,losesitsdirection.ThisiswhytheBuddha’sperspectivesonkarma,hisperspectivesontimeintheworld,areanimportantpartofthepractice.Therearenopassagesinhisteachingsthataretherejustforabstractspeculation.They’reallpartofthetraining.Hetalks

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abouteonsoftime,buthealwaysbringsthediscussionbacktothefactthattheexperienceofwhereyou’regoingtobeinthoseeonsoftimedependsonwhatyoudo.Andwhereareyougoingtoseewhatyoudo?Youseerightnow;youdon’tseeitanywhereelse.Righthereandnowiswhereyoucanseehowthemindfashionsitsrealities,howitfashionsitsworlds.

Soyouhavetobeassensitiveandaspreciseandmeticulousaspossibleinlookingintothepresentmoment,havingaverystrongsensethatthisisveryimportantrighthere,rightnow.It’sarareopportunityevenwhenyouhavetwowholeweeksorthreewholeweekstodonothingbutthis.Thattimepassesandwhenit’sgoneyoudon’twanttobethesortofpersonwhosays,“Gee,Ididn’ttakeadvantageofit.Igotsloppyorcareless.AllIcouldthinkofwasfillingmytimewithstyrofoampeanuts,shreddedpaper”—i.e.,allthestuffwithwhichwefilluptimewhenwedon’tknowanythingbettertodo.

Butherewedohavelotsofbetterthingstodo.Theproblemisthisisoneofthosejobswhereyoucan’tmeasureyourprogresswitharulerorastopwatch.Youchurnoutpapersorhaveprojects—it’soneoftheusefulwayswehave,especiallyforthemonks,ofmaintainingoursanity.AsAjaanFuangoncesaid,ifyoudonothingbutmeditateallday,you’regoingtogocrazyquickly.It’sforthisreasonthatwetrytodoourchoresmeticulouslyandwell.Butifyoudohavechores,makesuretheydon’toccupyyourwholeday.Havealittletimeeverydayforachoretogiveyourselfsomethingtangibletoshowyourselfsomethingthatgotaccomplishedtoday.AstheBuddhanoted,thejobofwearingawayyourdefilementsislikewearingdownthehandleonanadze—asmallaxforcarving—thatyouuseeveryday.Youknowthatovertimeyouruseoftheadzewillwearawaythehandle,butyoucan’tseeitbeingwornawayfromdaytodaytoday.Butdon’tlettheprojectstakeover.Makesureyouhaveplentyoftimetostickwiththeintangibles.

Thisiswhyconvictionissuchanimportantpartofself-discipline.Eventhoughyoumaynotseeit,youknowsomegoodisbeingdoneeachtimeyoubringthemindbacktothebreath.Eachtimeyoutrytofocusaspreciselyaspossible,you’recreatingnewhabits.That’salong-termprocess,along-termproject.Soyouhavetoknowhowtogiveyourselfpeptalksalongthewaytokeepyourselfgoing.Youdon’twantself-disciplinejusttobetheabilitytopushyourselfthroughdrudgery.Youwanttobeabletomakethemeditationasentertainingaspossible,asinterestingaspossible,asenjoyableaspossible,tobringasmuchenthusiasmasyoucantoaprocesswhich,withouttheenthusiasm,simplydriesrightup.

Sosquarelyfacethefactthatyou’vegotabigprojecthere:allthesehugedefilementsofthemind.Buttheydon’tcomeasanavalancheofhugebouldersallatonce.They’relittletinythings,onebyonebyone,astheycomethrough

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themind.Andtheycomeinlotsofdifferentguises.Angerforinstance:There’snotjustonereasonwhywe’reangry,whichmeansthatwhenyouworkthroughonetypeofangerit’snotgoingtogetridofallthekindsofangeryoumayhave.Butyourexperienceindealingwithonekindofangerwillgiveyousomeideasonhowtoapproachothertypesofangeraswell.Angergetsbuiltupfromlotsofdifferentnarrativesinthemind,anddifferentnarrativeswillgetactivatedbydifferentevents.Whenyou’veseenthroughonekindofnarrative—i.e.,thewaycertaineventsrecallatypeofrelationshipyouhadwhenyouwereachild,andyourealizethatyou’renotbeingforcedbackintotherestrictedplacewhereyouwerewhenyouwereachildbythisnewevent—okay,you’veseenthroughthatparticularnarrative.Buttherearemanyothernarrativesforangerjustastherearemanynarrativesforgreed.

Sotherearelotsofthesethingsyou’vegottolearnhowtoworkthrough.Justbecauseyouseethroughangeronce,don’tgetdiscouragedwhenyoufindangerreturninginanotherguise.Keepremindingyourselfthatthisisalong-termproject.Therearelotsofinsandouts.AstheBuddhaoncesaid,youlookattheanimalworldandit’sallsovariegated:allthedifferentkindsofanimals,eachwithitsownspeciallittleniche,itsowncoloring,itsownpeculiartoolsandshapesandforms,itsownwaysofbehavior.Andyetthehumanmindisevenmorevariegatedthanthat.Sowe’vegotalottodealwithhere.It’snotanimpossibletask,butitdoestaketime.Fortunatelywehavethetimenow.Somakethemostofit.Thesewindowsintimewon’tcomeallthetime.You’vegotthewindowrightnow.Makethemostofit.

It’saparadox:disciplineleadstofreedombecauseithelpsyoumakethemostofyourfreemoments.Withoutit,everythingfallsapart.RememberShackleton’sexpeditiontoAntarctica.Thereweresomanytimeswhenthingslookedhopeless,butthemenwerewelldisciplined.Theyknewthatiftherewasanyhopeatall,itwasgoingtolieinmaintainingtheirdiscipline.Thatwaswhatsawthemthrough.Lookingbackonit,wecanseethatShackletonmadealotofwrongjudgments,butthedisciplineofthepartygotthemthroughevenhismisjudgments.

Soyourmind,inthecourseofthepractice,isgoingtomakesomefalsestarts.Therearetimeswhensomeissuescomeupinthemindandtheyreallyareworthlookinginto,butotherissuesturnouttobedistractions.Howareyougoingtoknowbeforehand?Youdon’tknowbeforehand.Butyougivethingsatry.

Yourfirstlineofdefenseasyou’repracticingconcentrationshouldalwaysbe:Anyotherissuesthatcomeuparenotwhatyou’rehereforrightnow.Butiftheycomeuppersistently,youhavetolookintothemtoseewhytheyhavesuchpoweroverthemind,whattheirdrawbacksare,andwhyyoureallyshouldn’t

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havetolistentothem.Learnhowtoseethroughthem.Thatrequiresgettinginvolvedwiththemforalittlewhile.Ifyoufindthatgettinginvolvedwiththemisuseful,ifyourinvolvementhelpsyouunderstandsomedeeperissuesinthemind,thenpursuethem.Butalsolearnhowtoreadwhat’sgoingoninthemindsothatyouknowwhenit’sjustturningintoamajordistractionandallyou’redoingisrelivingoldgarbage.That’swhenyouhavetopullout.Learnhowtoreadthosetelltalesigns,butyoucanlearnthetalestoldbythetelltalesignsonlyfromtrialanderror.Wedon’tliketrialanderror,butit’stheonlywayyou’regoingtolearnaboutthemind.

Soeventhoughtheremaybefalsestartsandwrongdecisions,theelementofdisciplineiswhat’sgoingtoseeyouthrough.It’sthedisciplinethatmakesthemostoffreedomandactuallyyieldsinahigherfreedom.Youlearnthroughtrialanderrorhowtoapplythatdiscipline,howtodevelopthatsenseofself-discipline.You’vegotthetimenow,sodoitnow.Theresultsmaynotcomeinstantly,butworkingonthemindiswhatyoucandonow.There’snootherwayitcanbetrained.

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ARefugefromModernValuesMarch20,2007

ThereisapassageintheCanonwhereVen.AnandacomestotheBuddhaandsays:“Youknow,halfofthisholylife,halfofthelifeofthepractice,istohaveadmirablefriends.”AndtheBuddhasays,“Don’tsaythat,Ananda.Havingadmirablefriendsisthewholeoftheholylife.”Everythinginthepracticedependsonhavingadmirablefriends.AndtheBuddhagivesusanexample:Ifithadn’tbeenforhimasouradmirablefriend,wherewouldwebe?Howwouldweknowanythingaboutthenobleeightfoldpath?Howwouldweknowanythingaboutthepathtotheendofsuffering?

Andthepracticeunfoldsinthecontextofourfriendships,whichmeansthatyouhavetochooseyourfriendswell:thepeopleyouhangaroundwith,thepeoplewhosevaluesyouagreewith.Theproblemisthatweoftenpickupthevaluesofthepeoplearoundusthroughaprocessofosmosis,hardlyevenawareofwhatwe’redoing.Weliveinasocietywhereeverythingismeasuredintermsofmonetaryworth.Itseemsnormal.Weforgethowabnormalitcanbe.Howcanmoneybetheworthofaperson?Theworthofapersonliesinqualitiesofmind,thegoodnessoftheheart,thegoodnessofthatperson’sactions.Therearelotsofworthwhilethingsintheworldthatreallyshouldn’thaveapriceonthem.

IrememberwhenwewereinIndia.Sometimeswe’dfindourselvesoutinanIndianvillageandwewantedsomewatertowashwithortodrink.Ifwesawawellorapipeinfrontofahouse,we’daskthepeopleinthehouseifwecouldusetheirwater.Theylookedatusverystrangely.Laterwediscoveredthatitwasexpectedthatyoucouldjusttakewater.Waterwassomethingwithoutaprice;youdidn’thavetoaskpermissionforit.Itwascommonproperty.Ofcoursethat’snotthewayitisnow.Theywanttoprivatizeallourwatersupplies;peoplekeepfindingmorewaystomakemoneyoffofwater.Andthatbecomesthenorm,because“everybody’sdoingit.”Soyouhavetobeverycarefultochooseyour“everybody,”becausealotofactivitiesthateverybodyisdoingcancauseagreatdealofharm.

Sothepracticeofmeditationisnotjustmasteringatechnique.It’salsolearningtopickuptherightvalues.ThisiswhytheBuddhacreatedthemonasticSangha.Notonlyisthisacommunitywherethemonksandthenunshelponeanothermaintaintherightsetofvalues;it’salsoaplacewherelaypeoplecanlearnvaluesfromthemonksandnuns.Thefactthatthemonasticsdependonlaypeoplemeansthatthelaypeopleneedtohaveclosecontactwiththe

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monastics.Thathopefullycausesthevaluesofthemonasticlifetoruboffonthelaypeople.Themereexampleofsomeonewhocanlivehappilyonverysimplethingswithoutasalary,withoutowninganymoneyatallteachesgoodlessonstothesocietyatlarge.Itchallengesyoutolookatyourvalues,tolookatyourlife.Whichattitudes,whichvaluesandideasthatyou’vepickedupfromotherpeoplereallyworkagainstyourownbestinterests?It’sgoodtoexaminethoseattitudes,becausealotofdefilementsusuallyhidebehindthem.

“Defilement”isoneofthosetraditionalBuddhistwordsthathavehadtroublefindingtheirwayintoWesternBuddhism.It’saverycommonwordoverinAsia.Peoplefreelyadmitthattheyhavedefilements,andcantalkopenlyabouttheirdefilementsallthetime.Butoverhere,peopledon’tliketohearaboutit.Thisisbecausewetendtoregardourgreed,anger,anddelusionasourfriends.Weliveinasocietywhereeverybodytakesitforgrantedthatpeoplearegoingtobegreedy,angry,anddeluded,andthesocietyactuallyisarrangedtotakeadvantageofthat.Itbecomesnotonlythenormbutit’salsoencouraged—aswhentheytellyouthatgreedisgood.Idon’tknowhowmanytimespeoplehavecomplainedtome,sayingthatifyoulivecontentwithverylittle,theeconomyisgoingtocollapse.Well,iftheeconomyisbuiltongreed,anger,anddelusionmaybeitshouldcollapse.It’scausingpeopletodounskillfulthings,tothinkandactinunskillfulways.It’snotgoodforus.Youmightsay,“Howcanweliveotherwise?”Well,haveonefootoutsideofthe“realworld”soyoucanstepbackandlookatthesethingsfromamoredetachedperspective—detachedinthesenseoflookingatthemintermsofthelargerpicture.

There’sachantweoftenchanthere:“Wearesubjecttoaging,subjecttoillness,subjecttodeath,subjecttoseparation.AndI’mtheownerofmyactions:whateverI’vedone,forgoodorforevil,tothatwillIfallheir.”TheBuddhasaysthatthesearethingsweshouldallreflectonwhetherwe’relayorordained.Weshouldreflectonthemeveryday,rememberingthatouractionshaveconsequences,andtheconsequencesaredeterminedbythequalityoftheintentionthatgoesintotheaction.Onceyoutakethisperspective,youcanlookatthethingsyou“havetodo”togetahead:Ifthey’redoneoutofgreed,angeranddelusion,you’dbebetteroffnotdoingthembecausetheyhavelongtermconsequencesdowntheline.

Ofcoursethatcallsintoquestiontheideaof“gettingahead.”It’seasyforustolookatpeopleinothercultures—thethingstheydotogetahead,thethingstheyvalueassignsofsocialstatus—andtoseethemaskindofstrange.Theinsignia,forexample,thatgowithwealthandpower:Ifyou’refromoutsidetheculture,andlookathowpeopleclamorafterthoseribbonsandfansandmedals,it’sallprettybizarre,andnotalittlesad.Well,rememberthatoursignsofstatusseembizarreandsadtothem.Solearntohavethatkindofattitudetowardthe

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cultureinwhichyoulive.Stepoutsideofyourcultureandrealizehowbizarreitis.

ThisisoneofthereasonswhytheBuddhaencouragespeopletogooffintothewilderness,becauseit’saverynaturalwaytopulloutofthefrenzyandratraceofdailylife.Askyourself:“Doyouwanttobeinaracewithalotofrats?”Youseethisreflectionfillingtheliteratureonwilderness,yetitoftenhappensthatpeoplewhogointothewildernessandthinkaboutthisforawhile,don’thavetheskillsrequiredtomaintainthatwildernessattitudewhentheyreturnintosociety.Sothisisoneofthethingswetrytocultivatethroughthemeditation:theabilitytocarryasenseofaninnerpatchofwilderness,asenseofseparatecenter.Youstaywithyourcenterregardlessofwhat’shappeningoutside.Thatgivesyouyourseparateperspectivewhereyoucanstepbackandlookatthings.Thisiswhyit’ssoimportanttodevelopthisasaskill.

Weweretalkingtodayabouttheconceptofrefugeasahomeforthemind.It’salsoyourowninternalwilderness.It’sgoodtohaveawildernesshomeinthemidstofthecity,inthemidstofallthefrenzyofmodernlife—tohavethatplacewhereyoucanstepbackevenwhileyou’reinthemidstofpeoplewhosevaluesaren’treallyhelpfulintrainingthemind.

Sothevaluesandthetechniquesofmeditationgotogether.Thisiswhyit’ssoimportanttoworkonthisskilluntilyoureallyhaveitmastered—sothatnomatterwhat,youcanstaywiththemeditation.Thisiswhyyourvalues,thereasonsyoucometothemeditationoryourmotivationformeditation,havetobemorethanjustrelaxationorstressreduction.Youhavetodoitforyoursanity,foryoursafety,knowingthattherearedangersoutthere.ThisiswhytheBuddhastressedheedfulnessasthebasicmindstateunderlyingallskillfulqualities.“Heedfulness”meansaveryalivesenseofthedangersthatawaityououtthere,allthestupidthingsyoucandoifyoufallinlinewithgeneralrun-of-the-millvalues.Italsomeanshavingasensehowcrucialitistodeveloptheabilitytostepbacksoyoudon’trunwiththeherdmentality,don’tgetcaughtupinthestampede.

It’sdangerousouttherebecauseit’sdangerousinhere.Themindsoquicklypicksupthroughitsgreed,anger,anddelusiontheideasouttherethatfostergreed,anger,anddelusion.Ifourmindsweretrulypure,ifyoureallydidhavethatwonderfulBuddhanature,thatdeepdowninsideissotrueandgood,thiswouldn’thappen.Itwouldbeincorruptible.Butthemindiscorrupted,itisdefiled,sowhatkindofBuddhanatureisthat?Howcanyoudependonit?Weliketothinkthatwe’rebasicallypureyetcorruptedbysociety,butifwewerebasicallypurewewouldn’tbecorruptible.

Soyoudohavetotakeajaundicedeyenotonlytovaluesouttherebutalsotothesefalsefriendsinsidewhoarehereonlytocheatyou.They’regoodonlyinword;theyflatterandcajole;andtheyleadyoutoruinousfun,likewerepeated

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inthechantaboutfalseexternalfriendsjustnow.You’vegottoprotectyourselffromthosedangersaswell.They’reafifthcolumn:Mara’sarmiesinsideyou.

Sorealizethatyouhavetobeverycarefulaboutwhoyouchooseasyourfriendsbothinsideandout.Sitdownwithyourselfandask,“Whatdoyoureallyvalueinlife?Whatreallyisimportantinlife?”Thendevelopthequalitiesofmindfulness,alertness,andardencyneededtogiveyourselftherefugewhereyoucanstaytruetoyourvaluesanddevelopasenseofgenuinesecurity,genuinewell-being.Thatwayyourvalueshelpthetechniquesofmeditation,andthetechniqueshelpyourvalues.Solookforadmirablefriends.Whenyoufindthemoutside,followthem.Ifyoucan’tfindthemoutside,theBuddhasays,goalone,buttrytomaintainyourinternalfriendswhereveryougo.

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TwoKindsofMiddleMarch28,2007

Thispathwe’refollowingiscalledtheMiddleWay,andit’simportantthatyouunderstandthattherearetwokindsof“middle”:Oneisthemidpointonacontinuum;theotherisapointoffthecontinuumentirely.AndtheBuddhateachesboth.

Forexample,intermsoftheeffortyouputintothepractice:Youknowthestoryofthemonkwithverytenderfeet.Hewasdoingwalkingmeditationsomuchthathisfeetstartedtobleedandhebegantohavethoughtsofdisrobing.TheBuddha,readinghismind,levitatedandappearedrightinfrontofhim.Don’tyouwishyouhadtheBuddhacomingtoappearrightinfrontofyouwhileyou’remeditating?Itwouldmakethingsaloteasier.InthisparticularcasetheBuddhaaskedhim,“Backwhenyouwerealayperson,wereyouskilledatplayingthelute?”

Themonkanswers,“Yes.”“Whathappenedwhenthestringwastootight?Diditsoundgood”?“No.”“Whenitwastooloose,diditsoundright?”“No.Youhavetotunethestringsoit’sjustright.”“Inthesamesay,”theBuddhasaid,“youtuneyoureffort,thelevelofenergy

youputintothepractice,towhatyoucanhandle.Thenyoutunealltheotherfacultiesofyourpracticetothat.”It’sliketuningalute,youtuneonestringfirstandthenyoutunetheotherstringstothatfirstone.Youtuneyourconviction,mindfulness,concentration,anddiscernmenttothelevelofeffortyoucanmanage.Inthatwayyourpracticestaysintune.

Inthiscase,themiddleisamidpointonacontinuum.Youcanslideupordownthecontinuumandit’snotallthatdifficult.Thequestionofhowmuchyoupush,howmuchyoupullback:Therearejusttwodirectionstochoosefrom.

Butwiththeotherkindofcontinuum,therearemoredirections,moredimensions.Takethenobleeightfoldpath.TheBuddhateachesitasmiddlethatavoidssensualindulgenceandselftorture.Thisdoesn’tmeanthatyouleadamiddlinglifehalfwaybetweentortureandindulgence,torturingyourselfalittlebitandallowingyourselfalittlepleasure.Thepathactuallyinvolvesaveryintenselevelofpleasureinrightconcentration.Butit’sadifferentkindof

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pleasure,andyourelatetoitinadifferentwayfromhowyounormallyrelatetopleasure.Thattakesitoffthecontinuum.

Tobeginwith,it’sapleasurebasednotonthepleasuresofthesenses,butontheabilityofthemindtosettledownandbestill.Thisisoffthecontinuumofsensualpleasureandsensualpain.It’sapleasurethatcomessimplyfrominhabitingtheformofyourbody,beingwiththebreath,thebreathenergyallaroundthebody,allthroughthebody,experiencingitfromtheinside.That’sform.It’salsoapleasurethatcancomeasyoulearnhowtodirecttheenergiesinthebody—findingoutwherethey’reflowingwell,wherethey’renotflowingwell,whatwaysyouthinkabouttheenergiesthathelpthemtoflowbetter,whereyoufocusyourattentiontoloosenupthetension.That’sapleasurethatdoesn’tdependonsensoryinputorsensualdesire.It’sadifferentkindofpleasureand,asaresult,amuchclearerpleasure.Themindislessintoxicatedbyitbecauseyou’renotharminganyone.Thepleasureswherewehavetointoxicateourselvesaretheoneswherethemindintentionallyputsblindersonitself.

You’veprobablyhadtheexperienceoflustingaftersomebody.Ifyoustepbackandlookedatthelust,you’drealizeyou’refocusingonlyonafewthingsinanarrownarrativethatincludesafewdetailsoftheotherperson’sbody—andyourbody—butthenarrativeexcludesanawfullot.Afterall,there’sanawfullotofoppressionthatgoesoneveninaconsensualsexualrelationship,butwedon’tliketothinkaboutit,sowejustblockitout.There’salsothewholequestionofwhatthatpersoncontainsrightundertheskin,whatyoucontainrightunderyourskin.Isthatreallyworthlustingfor?Againweblockthatout.Somanyofoursensorypleasuresarejustthat:ablockedout,narrow,confinedrangeofview.That’swhythey’reintoxicating.

Butthepleasureofconcentrationisn’tintoxicatinginthatway.Youcangetattachedtoit,butit’sputtingyouinapositionwhereyoucanseetheattachmentclearlyandlearntoletgo.Butnoticethatit’soffthecontinuum.It’snothalfwaybetweensensualpleasureandsensualpain.It’ssomethingofadifferentorderentirely.Andthewayyourelatetoitisdifferentaswell.Thisisimportant.Wetendtosimplyreceiveourpleasure:rab,isthewordinThai.We’reonthereceivingendofthepleasure;we’reonthereceivingendofthepain.We’retheoneswhoarebeingafflictedbythepain.We’retheoneswhoareallowedtoenjoythepleasure.Thatputsusonthepassiveside.Whenit’spain,we’rethevictim.Whenit’spleasure,we’rethepersonenjoyingthepleasure.Weidentifyourselvesasthetaster,theenjoyer,theexperiencer.

Butwiththepath,that’snottherelationshipyouwant.Youwanttolearnhowtousethepleasureofconcentrationasatool.Thismeansyou’reabletocreateasenseofpleasurewiththebreath.You’renotjustgoingtowallowinthepleasure,becausethattakesyoubacktoyouroldwaysofgettingintoxicatedwith

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pleasure.You’vegottothinkofitas:“ThisissomethingI’vegottoworkwith.WhatcanIdowiththispleasure?”First,youcanworkonareasoftensionortightnessinthebody.Getyourselfintothebody.Inhabititfully.Thenstartaskingyourself:“WhereamIinthebody?WhatfabricationshaveIbuiltuparoundthatsenseofwhereIaminthebody?”Youcanbegintotakethesethingsapart.Inotherwords,thepleasurebecomesabasisforunderstandingalotofthemind’sstrangeperceptions,replacingthemwithnewperceptions,tryingoutnewperceptionstoseehowtheyfit.

Thisishowyougetoffyournormalcontinuum.Askadifferentquestion.Lookatthingsfromadifferentway.Getoutsidethebox.Pleasureissomethingyoucanactuallyuseasatoolratherthansomethingyousimplyexperienceordon’texperience,somethingyourunafterasmuchasyoucanandthen,whenyou’vegotit,youjustholdontoit.Herewe’relearninghowtobewithit,butnotjustsimplytograspatit.Welearntouseit.Sowhenpleasurecomesupinthemeditation,don’tletyourselflosefocus.Don’tabandonyourfocusonthebreathtowallowinthepleasure.Thinkofthepleasureassomethingyou’regoingtouseasatool.Andthenstartusingitasatool.Thiswayyoudevelopthemindfulnessthatkeepsyoufromgettingwaylaidbythepleasure,carriedoffbythepleasure.Anditbecomespartofthepath.

There’sanotherversionoftheMiddleWaywheretheBuddhapointsoutthatsayingallexistsisoneextreme;alldoesn’texistisanotherextreme.HeteachestheMiddleWay:dependentco-arising.ThisisanothercasewheretheMiddleWayisoffthecontinuumbecause,ashesaid,mostpeoplethinkintermsofapolarity.Thingseitherexistortheydon’texist.Theword“all”herecoversallthesensesandtheirobjects.Basicallythequestionleadingtothispolarityis:istheresomethingreallyexistingthereorarewejustexperiencingjustphantasms?Istheresomethingreallytherebehindthesight,thesound,thesmell,thetaste?Istherenothingbehindthesight,thesound,thesmell,thetaste?AndtheBuddhasays,trytodropboth.

Wheredoesthatputyou?Itputsyouinapositionwhereyoucanactuallyexperiencewhat’sarisingandpassingaway.Hesayslookatitasjustthat:arisingandpassingaway.Asyouseethingsarise,theideathattheydon’texistdoesn’toccurtoyou.Asyouseethempassingaway,theideathattheydoexistdoesn’toccurtoyou.Youputyourselfinapositionwhereexistingandnotexistingarenottheissue.Theissuethenturnsintowhat?Itturnsintothefactthatthere’sstressarisingandpassingaway.Whateverarises,it’saformofstress.Whateverpassesaway,it’sjustaformofstress.

Onceyoulookatyourexperienceinthoseterms,thentheimperativesofthefournobletruthskickin.Wherethere’sstress,you’vegottocomprehendit.Inotherwords,youlookatyourexperiences,notwiththequestionof“Isthere

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somethingbehindthere?Istherenothingbehindthere?”“Behindthere”isnottheissue.Theissueiswhatyou’redirectlyexperiencing.Trytocomprehendthat.Thenyoucanseethecravingthatcausesthestresstoriseandpassaway.Learnhowtoabandonthat.Developthepath,sothatyoucanrealizetheending,thecessationofstress.ThisisanothercasewheretheMiddleisoffthecontinuum.Itrequiresthatyouthinkinnewways.

Sowhenyoufindyourselfwithproblemsinthemeditation,sometimesit’ssimplyamatterofslidingbackorforthonthecontinuum:heaviereffort,lightereffort;moreanalysis,lessanalysis;morequiet,lessquiet.Butthereareothertimesyouhavetogetoffthecontinuum.Thatrequiresthatyouuseyouringenuity,tothinkoutsidethebox,thinkoffthecontinuum.Thisiswhysometeachersliketouseparadoxintheirteachings,theunexpectedanswers.LiketherhetoricalquestionAjaanChahasked,“Whatisthemind?”Hisanswer:“Themindisn’t‘is’anything.”Theanswer’snotgrammatical,butthefactthatit’snotgrammaticalmeansyouhavetostopandthink.Whatdoesitmean?“Themindisn’t‘is’anything.”Oranotherwayoftranslatingit:“Themindisn’tawhat.”Teachersanswerinthiswaytoalertyoutothefactthatsometimesweaskthewrongquestions.That’swhythey’vegottoframetheanswerinanewway.

Sowhenyoufindyourselfslidingbackandforthonacontinuum—theextremesdon’twork,themiddlepartofthecontinuumdoesn’twork—maybeyou’vegottogetoffthecontinuum.Lookatwhatquestionsyou’reasking.Maybeit’stimetoreframethequestion,soyoucangetthatotherkindofmiddle:themiddlethatavoidsbothextremesandavoidseventhemiddlepointbetweentheextremes,becauseit’soffthecontinuumentirely.

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ShootYourPainswithWisdomApril3,2007

There’sapassagewheretheBuddhadescribeshowawisepersonandafoolishpersondifferinthewaytheyreacttopain.Theybothfeelpain.Awakenedpeoplegetsick,theygrowill,andtheydiejustlikeregularpeople.Buttheyreactinadifferentway.Thefoolishperson,whenstruckbyapain,reactsinawaythataddsmorepain.Theclassicanalogyisofbeingshotbyonearrowandthenturningaroundtoshootyourselfwithanotherarrow—althoughit’salwaysstruckmethattheclassicimageistooweak.Actually,youshootyourselfwithyourwholequiver.Whateverarrowsyou’vegot,youshootyourselfwiththemall,andnowonderyousuffer.Thewiseperson,however,doesn’tfirethoseextraarrowsatall.

Whatthismeansisthatwhenyoufindyourselfsufferingoversomething,you’vegottolookatwhicharrowsarecomingfromoutsideandwhichonesaretheonesyou’reshooting.ThiscomesdowntoafairlyabstractprinciplethattheBuddhamentionsinanotherpassage—thatwhenyouexperienceafeelingofanysort,pleasantorpainful,partofitisjustapotentialforthefeelingcomingfromyourpastkarma;therestisthewayyouactualizethatpotentialwithyourpresentintentions,yourpresentkarma.Youfabricatethepotentialintoanactualfeelingofpleasureorpain.

Inotherwords,we’renottotallypassiveinourexperienceofpleasureandpain.LifeisnotaTVshow,whereyoupassivelywatchwhatever’sgoingtohappen,andtheshowwillgoonwhetheryouwatchitornot.It’smorelikeaninteractivevideogame.Onlywhenyouparticipatecanthegameprogress.Somethingsyoucan’tchangeinthegame,suchasthegroundrules,butsomethingsyoucan.

Soasameditatoryouwanttofocusonwhatyoucanchange.Youwanttotakeadvantageofyourabilitytofashionyourexperienceinapositiveway.Infact,alotofthepathofthepracticeislearninghowtoshootyourselfnotwitharrowsbutwithpleasure,toshootyourselfwithwisdom.Oneofthewayswefabricateourexperienceiswiththewaywebreathe,soyoucanshootyourselfwithpleasantbreathing.Youcanchangeyourexperienceofthebodybyconsciouslybreathinginwaysthatfeelgoodandgratifying.Theotherwaywefabricateourexperienceisthroughthewaywethink,soyoucanshootyourselfwithskillfulthoughts.Learntothinkaboutthebreathinawaythatmakesiteasiertobreath.Forexample,youcantryholdinginmindtheperceptionthat

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yourbodyislikeabigsponge,andthebreathiscominginandouteveryporeoftheskin.Thinkofthebreathasanenergyfieldthatfillsthebody,andseewhatthatdoestothewayyouactuallybreathe.Thiswayyoubegintoseehowyourperceptionsshapethefeelingsyoufeel.

Oneofthelessonsyoulearnasyouwatchyourbreathingisthatwhenapaincomesupinthebody,youdon’thavetojustsitthereandputupwithit.Youcantrybreathingaroundit,breathingthroughit,changingtherhythmofyourbreathingindifferentpartsofthebody.Thiswillhaveanimpactonhowyouexperiencethepain.Sometimestherewillbelittlegermsorseedsofanactualphysicalcauseforthepain,butifyouchangeyourattitudetowardthepain,it’slikeshootingitwithpleasure,shootingitwithmindfulness,shootingitwithgoodbreathsensations,sothatthegermsdon’tspread,theseedsdon’tgrow.

Sometimesbychangingthewayyoubreathe,changingthewayyouthinkaboutwhatyourbodyisdoingasitbreathes,youcanactuallychangethephysicalcauseofthepain.Atothertimesthephysicalcauseisstillthere,butasyousurroundthepainwithcomfortablebreathsensations,thepainwon’tspread,won’tgrabholdofyourbodyorofyourawareness.You’reontopoftheprocessoffabrication.Insteadofshootingyourselfwithmorearrows,you’reshootingyourselfwithgoodbreathsensations,withnewperceptionsofhowthebreathmovesinthebody.

Thisprincipleappliestoissuesoutsideaswell,suchasyourrelationswithotherpeople.Howmanyarrowsdotheyshootyouwith,andhowmanytimesdoyoushootyourselfwithyourwholequiverofarrows?Theymaysayonethingthatgetsyouupset.Theysayitonce,butthenyousayitoverandoverandoverinyourmind.Ifyoucouldfirearrowsinrapidsuccessionwiththespeedwithwhichyoucanthinktheseharmfulthoughts,you’dbeagreatarcher.

Soyou’vegottolearnhowtoreplacethattendencytoshootyourselfwithmorepain,morearrows,andtoshootyourselfinsteadwithsomewiseperceptions.Getsomeperspectiveonthatotherperson;getperspectiveonwhathappened.Insteadoffocusingonallthesorrowsandpainsanddifficultiesinyourlife,youmightlookatwherethingsaregoingwellrightnow.Thisisnottosaythatyoudon’thavetodealwiththenegativeissues,butyoudoneedtolearnhowtoputthingsintoperspectivesothatyou’renotshootingarrows.You’reshootingwisdom.You’reshootingdiscernment.

Thepurposeofallthisisnotsimplytomakelifelivablebutalsotoputyourselfinapositionwhereyoucanreallypractice.You’renotfocusingallyourenergyonaddingtoyourpains.You’regettingthemindinapositionofinnerstrengthwhereitdoesn’tfeeltheneedtogooutandstraightenouttheworldbeforeit’sgoingtopractice.Ifyouhadtostraightenouttheworldbeforeyoucouldpractice,nobodycouldpracticeonthehumanplane.

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Youneedtogetsomeperspectiveonthisissue.Therearecrazypeopleoutthere;thereareinsanepeopleoutthere.Alotofthemhavepower.Butyoudon’thavetoallowthatpowertoextendintoyourmind.Youcanlearnhowtokeepyourattitudeasmuchundercontroltothebestofyourability.

Again,it’slikeaninteractivegame.Therearesomethingsyoucan’tchangeinyoursituation,buttherearealotthatyoucan.Sometimesyoumakeonechoiceintheinteractivegameanditchangesthewholeplot.Othertimesitcansimplydisposeofoneortwoofthebadguys.Butatleastyoucanplayanactiverole.Youcangetthemindintoapositionwhereit’sabletopractice,abletoturnaroundandlookinsideandseethattherealcausethatmakesyourpainsburdensomeiswhatyou’redoingrightnow.

ThisagainconnectswiththeBuddha’sinsightthatfeelingsofpainandpleasurearenotnecessarilyagiven.We’renotsimplypassiverecipientsofthesethings.Wetakeanactiveroleinformingthem.Andthebestwaytounderstandthatactiveroleisnottotrytobepassiveandsay,“I’mnotgoingtodoanythingatall.I’mjustgoingtoacceptwhathappens.”Becausewhatreallyhappensistheactiveroleyou’replayingthengoesundergroundwhereyoudon’tseeit.

Bringitupintoyourconsciousawareness:thatyouhaveatleastsomeabilitytofashionthatpain,tofashionthatpleasure.Whatdirectionareyougoingtofashionitinto?Areyougoingtoshootitwithmorearrowsorwithwisdom?You’vegotthechoice.

Asyoudevelopskillinthisprocessoffabricatingyourexperience,yougainmoreinsightintotherolethatfabricationplaysinyourlifeasawhole.You’reinabetterpositiontodecidehowtofabricatethings:whichareasareworthgettinginvolvedin,whichonesarenot.Learnhowtofabricategoodstatesinthemind—thepleasure,theraptureofrightconcentration—forthosearegoodfabrications.Thedirectedthoughtandevaluationthatbringthosefeelingsabout:Thosearegoodfabricationsbecausetheybringyoutoapointwhereultimatelyyouseethatthereissomethingunfabricated,thatdoesn’tarise,doesn’tpassaway;it’sjustthere.Asthetextssay,youcantouchitwithyourbody,seeitwithyourbody—i.e.,senseitwithyourentireawareness.That’swhenyoucanstopallyourshootingbecausetheawarenessofwhatyou’vetotallytouchedissototallyoverwhelming.It’ssuchatotalformofhappinessthatdoesn’trequireyoutodoanythingwithitatall.

Somepeoplethinkthatthedeathlessisjustanicespaceyfeelingaroundyoursensations,thatyoutendtomissitifyoudon’tlookforit,butit’sthere:aneither-pleasure-nor-painkindofspacearoundthings.Butthat’snotthedeathless;it’sisjustanotherkindoffeeling:theneither-pleasure-nor-painofequanimity,ofthedimensionofspace.Dressingitupasthedeathlessisnotaskillfulwayofdressingitup.Itmaymakeyoufeelgoodforawhile,butitgetsin

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thewayofyourseeingthroughtheprocessoffabrication.Afterall,thatsenseofspacethatyoucreatearoundthingsissomethingyou’vefabricated.Youweretheonewhoturnedyourattentionthereandhighlighteditinyourawareness.Youweretheonewhotriedtomakesomethingoutofit,triedtoshootitwithfancylabels.Thefancylabelsmayseemreassuring,butthey’renottheskillfulshootingthattheBuddhahasinmind.

Hewantsyoutoshootyourselfwiththepleasureandblissofconcentration,withthedirectedthoughtandevaluation;toshootyourselfwithdiscernmentsothatyoucanreallyunderstandhowevenastateofequanimityisfashioned.Hewantsyoutoseewhatyou’reshootingyourselfwithasyouhangoutinastateofequanimity,sothatyouultimatelycanseethroughtowhat’snotfashionedatall:“not-made-of-that-ness,”asthePaliwordfor“non-fashioning,”atammayata,literallymeans.You’renotmakinganythingoutofit.Youcangetthere,notbysimplytellingyourselfnottofashionanything,butbymasteringtheprocessoffashioning:learninghowtoshootyourselfskillfully,shootyourpain,shootyourpleasures,shootyourfeelingsofequanimitywithinsight—untilyougetsoskillfulandthoroughinyourshootingthatthatthere’snothinglefttoshoot.Youcanstop.Thebowsandarrowsfallfromyourhands.

Butevenbeforeyoureachthatpoint,takeadvantageofthefactthatyourpainsandpleasuresarepartlytheresultofpastkarma,partlyaresultofwhatyou’redoingrightnow.Solookatwhatyou’redoingrightnow.Getreallysensitivetothat.You’llfindthateventhoughyou’relivinginthesameplaceasyouwerebefore,it’slikebeinginadifferentgame,adifferentworldentirely.Theexternalsituationmaybethesameasitwas,butyourexperienceofitisverydifferent.Eventhoughotherpeoplecanshootatyou,youlearnhownottogethit.Eventhoughtherearepainsinthebody,youdon’tletthemhityourmind.

Solearntousethesefactorsandperceptions—i.e.,thewaysyoulabelthings,thenarrativesyoubuilduparoundthem,thethingsyoufocusonasimportant,thethingsthatyouputasideasunimportant.You’vegotalotofchoiceshere,somakesurethatyoumakethemwell.

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WildernessWealthApril20,2007

AjaanFuangusedtotellthestoryofatimewhenhewasontudongwithAjaanLee.Theywentoutwithafairlylargegroup.AjaanFuang,fromhisyearswithAjaanLee,hadlearnedaveryimportantlesson:AjaanLeeneverreallyseemedtobeconcernedaboutwhetheranyonewasgoingtobeabletokeepupwithhim.Hewalkedveryfastintheforest.SoAjaanFuangdidhisbesttokeepupwithhim.ItturnedoutthatonthattripsomeoneelsewascarryingAjaanLee’sbowl,anotherpersonwascarryinghisshoulderbag,anotherwascarryinghisumbrellatent.Sowheneveningcame,AjaanFuangandAjaanLeefoundthemselvesontopofamountainwithnobodyelsearound.Theyhadleftthecrowdwaybehind.SoAjaanFuangstrunguphisumbrellatentandtheyhadtosharetheonetentthatnight.AjaanFuanggavehisteacherabriefmassageandthensatinmeditationforawhile.HethoughtofthepassageintheCanonwheretheBuddhatalksaboutthemonkwhoiscontentjustwithhisrobes,hisbowl,hisbasicrequisites;andwho—likeabirdwhowhereverhegoes—carrieshiswingsashisonlyburden.

Thiscontentmentisakindofwealth,awealththatdoesn’tweighyoudown.Thewealththatcomesfrommaterialthingsisheavy,bothliterallyandemotionally.You’vegotallthesetiesandalltheseresponsibilities.Butifyoucanfindhappinessinjustafewthings,thatkindofwealthislight.Thisisoneofthereasonswegointothewilderness,toremindourselvesthatwedon’treallyneedallthatmuch—justsomebasicshelter,justenoughfoodtokeepgoing.Ifyoucantrainthemindtobehappyinasituationlikethat,that’sgenuinewealth.There’sareallightnessthatcomesfrombeingabletofindhappinesssimplysittingherebreathing.Itmeansthatyourhappinessisdependentonveryfewcontingencies.Thepeoplewithmoney,thepeoplewithinvestments,aretheoneswhohavetoreadthenewspaperseverydaytofigureoutwhat’ssafe,what’snotsafeoutthereintheworld.Butifyourinvestmentisintheskillsofthemind,thennomatterwhatthesituation,you’resecure.

There’sasuttawheretheBuddhatalksaboutthesenseoflightness—hecallsittheemptiness—thatcomesfromgoingoutinwildernessandjusthavingtheperceptionofwilderness,droppingallyoureverydayconcerns,theconcernsofyourfamilyandsocietyatlarge.Justrealizingthatyou’reinthewilderness,you’reinthewild:Therearenoclocks,notimetables.Andherecommendsthatyouindulgeinthatperceptionofwilderness,thatmentallabelthatsays“the

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wild,”becausethatmakestheconcernsofhumansocietyseemverysmall,veryfaraway.

Then,whileyoustickwiththatperception,notallowingyourmindtostraybacktoissueswiththispersonandthat,youcanseethatalotofthedisturbancesofsociallifefadeaway.Theonlydisturbancesremainingarethosebasedonthatperceptionofwilderness.Inotherwords,therecanbeagreatsenseofease,openness,lightnessthatcomesfrombeingoutinthewild,butit’snotentirelycarefree.Youstillhavetoworryaboutyourphysicalsafety,aboutwhatyou’regoingtogettoeat,aboutwhatmightwanttoeatyou,alltheissuesthatcomefromidentifyingwiththisbody,thesurvivalofthebody,inaverydangerousplace.Themindinthatsituationisstillnotentirelyfree,stillnotentirelyemptyofdisturbance.

SotheBuddhagoesontorecommendamorerefinedperception.Inthiscaseit’stheelementofearth.Hesaystothinkof“earth”withoutpayingattentiontoitshollowsandirregularities—justitsearthness,likeahidethat’sstretchedfreeofitswrinkleswithahundredpegs.Don’tthinkofanyparticularsofearth,butjustrememberthateverythingaroundyou,everythingwithinthebody,isallearth.Andasfarasyoucanthinkoutinanydirection,it’searth.Actuallyyoucandothesamewithanyoftheotherelementsorpropertiesaswell:wind,fire,andwater.Windistheenergythatpermeateseverything.Fireisthewarmth;water,thecoolnessandcohesion.Theseperceptionsapplyinsideyourbodyandout.Whenyou’renotthinkingofyourselfasabeinginwilderness,butjustthinkingofthebodyandwhatithasincommonwitheverythingaroundit,itblursthedistinctions.

Firstyoublurthedistinctionsinsidethebody.Sooftenwethinkofourselvesasalittlespiritthatinhabitsthehead,andthebodyisjustalump.Butyouwanttocreateasenseofunitythereaswell.Rememberthatyourheadisearth,you’vegotboneallaroundit:themusclesandskull.You’vegotbloodvessels,you’vegotbloodinthevessels.Allthismaterialstuffhereintheheadisexactlythesameasthematerialstuffdowninthebody.Thinkaboutthatforawhile.Trytomaintainthatperception,thatmentallabel.There’snorealdistinction.What’supisthesameaswhat’sdown.Thisisoneoftheapplicationsofthebasesofpower:Upanddownarebasicallythesame.You’vegotbloodinyourhead,you’vegotbloodinyourfeet.Thebloodthat’sinyourfeetrightnowwasinyourheadalittlewhileago.Thebloodthat’sinyourheadrightnowisinyourheart,yourintestines.It’sallpartofthesamething.Justkeepthatperceptioninmindtohelperaseanysenseofdistinction.

Fromthereyouspreaditallaroundyou.There’searthallaroundyou,windallaroundyou.Fire,water:Allofthesepropertiesstretchoutinalldirections.Whenyoukeepthatperceptioninmind,thethoughtofbeinginwilderness

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seemscoarsebecausethat’salwaysconcernedwithsurvival:whereyou’regoingtoeat,whatkindofshelteryou’regoingtofind.Ifyouwereoutinthewoodsrightnowintheraintonight,thatwouldabigissue:howareyougoingtokeepwarm?Butifyoujustkeepyourmindontheperception“earth,”thenthequestionofyoursurvival,thequestionofyourcomfortfadesintothebackground.Youcanactuallyusetheperceptionoffiretowarmyourselfup,oratleastwarmthemindup.Youcanthinkofthefireelementpermeatingthewholebody,notonlyaroundtheskin,butdownintotheorgans.Thepotentialforwarmthexistsineverything.Sometimesusingthatlabelcanaccentuatethatparticularproperty,sothemindislessconcernedaboutthechilloftherainoutside.

Whatthisshowsyouisthepowerofyourperceptions.Thewayyouperceivethingscancreatedisturbanceinthemindorcandropthedisturbance.That’sanimportantlessonrightthere.Evenjustthesethoughtsofwilderness,thoughtsofelements,arethebeginningoftheBuddha’steachingsonhowtoinducealackofdisturbanceinthemind.Yougotomoreandmorerefinedperceptions:fromthephysicalproperties,yougotoinfinitespace;fromspacetoinfiniteconsciousness,consciousnesspermeatingeverything;fromtheretonothingness;andthenontoneitherperceptionnornon-perception.AndthentowhattheBuddhacallsthethemelessconcentrationofawareness.

Atthatpointyou’vegoneevenbeyondthenotionofoneness.Onenessactuallytakesyouonlyasfarastheinfinitudeofconsciousness.Togetbeyondthattonothingnessyouhavetodropthethoughtoftheoneness:inotherwords,thesenseofoneconsciousnesspermeatingeverything.Yougobeyondtheoneness,thenyougobeyondevenanytheme,anynimittaforthemeditationatall.TheBuddha’sdefinitionofnimittadoesn’thavetodowithseeinglightsorhearingsounds.Forhimthenimittaofrightconcentrationisthefourestablishingsofmindfulness,thefoursatipatthana:body,feelings,mindstates,mentalqualities,inandofthemselves.Yetthere’sevenastateofconcentrationthatdoesn’tfocusonthosethemesatall.It’stotallyindependent:Noobjectwhatsoever,butawarenessisconcentrated.

Buteventhat,hesays,isfabricated.Whenyourealizethat—thatthereisevenanelementofeffortthatgoesintothat,thatit’sinconstant,stressful,not-self—youcanletgoofthataswell.That’swhenthere’satrueawakening.Eventhoughemptinesshasitsgradations,awakeningdoesn’thappenuntilyou’vetotallyletgooffabricationofallkinds.

Theabilitytodothisstartswiththeabilitytonoticethepowerofyourperceptions,whatthemindisdoing.Inotherwords,yougetintoastateofconcentrationandatfirstyouindulgeinit,youenjoyit,basedontheperceptionyou’vechosen.Thenyoustepbackabitandlookatittoseewhatdisturbanceis

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stillthere.Youcangetstartedonthatprocessbygoingoutinthewildernessandseeingthedifferenteffectsofyourperceptionswhenyou’reinthewilderness,andthenwhenyou’rebackinthemonastery.Forlaypeople,whenyou’rehereintherelativewildernessofMettaasopposedtoyourhomes,thatreflectiongetsyoustartedintherightdirection.Youseethattheproblemofsufferingisnotanything“outthere.”It’slargelyinthewayyouperceivethings,thewayyoufabricatethings.Andtheprocessofmeditationisaprogressivelyrefinedunderstandingofthatteaching—anunderstandingthatgoesdeeperanddeeper,getsmoreandmoresubtle,butitfollowsthesamebasicprinciplealldowntheline.

Solearntoappreciatethepoweroftheseperceptions:wildernessasopposedtosociety,theelementsasopposedtowilderness.Onceyou’vehitthehigherlevelsofemptiness,youlookbackontheseearlyonesandseehowcrudetheyare.Butyoualsoappreciatethembecausethey’reusefulingettingyoutowhereyouwanttogo.Themoreyou’reabletocontentyourselfwithlittle,keepingyourpossessionsfew,yourresponsibilitiesfew,thebetterthesituationyou’reintoobservethesethings,tolearnfromthem,todiscoverwealththat’sevengreaterthancontentment,awealththat’snoburdenatall.

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DisenchantmentApril29,2007

Oneofthetraditionalprinciplesoftheteachingisthatwhenthemindgainsconcentration,it’sabletoseethingsastheyare.ActuallythePalitermmeans“seeingthingsasthey’vecometobe.”There’saninterestingpassagewheretheBuddhamakesadistinctionbetweenbhavaandbhuta.Bhavameansastateofbeing,becoming,theprocessofbecoming,whichisacombinationofpastkarmaplusourpresentkarma.Butthenbhutameansthingsasthey’vecometobe:therawmaterialthatcomesinfromthepastbeforewe’veaddedourhype,addedoursalt-and-pepperandmustardandketchuptomakeitwhatwewant.

Thetrickisinlearninghowtoseethingsasthey’vecometobebeforeyoudressthemup,sothatyoucanmoveontothenextstep,whichisdisenchantment.Becauseaslongasallyouseearethethingsthatyou’vedressedupandputallyourcondimentson,you’regoingtowanttoeatthem.Butifyouseetherawmaterialbeforeit’sbeendressedup,beforeit’sbeenfixedup,youloseyourtasteforit.It’slikethatFarSidecartoon.Agroupofcowsisoutinthepasture.Oneofthemliftsupherheadandspitsoutthegrassandsays:“Waitaminute.Thisisgrass!We’vebeeneatinggrass!”It’sthesamewithushumanbeings.We’vebeeneatingform,feeling,perception,thoughtconstructs,andconsciousness.Thisisalotofwhatclingingmeans.Itmeansfeedingandtakingoursustenanceoffthesethings.Butifyoulookattherawmaterialsandyouthinkofwhatkindofhappinessyou’retryingtobuildoutofthem,yourealizeyou’vesetyourselfupforafall.Therawmaterialsimplycan’tprovideit.

Oneofthebiggestissuesinlifeofcourseislust.Ifyouactuallylookatwhat’sinvolvedinthesexualact,it’sprettydisgusting.Andsopeoplespendalotoftimedressingitup.ThislastweekIheardagroupofpeoplecomplainingwhentheyheardaboutthewholeideaofdisenchantmentanddispassion:Can’twestillhavesex?Inotherwords,ifIgettothepointwhereIdon’twantitanymore,canIstillhaveit?Thisisthekindofthinkingthatcomesfromfocusingentirelyonhowyoucandressthingsup,takingpleasureinthedressingupwithoutreallylookingattherawmaterialsthatyou’redressingup.Ifyoulookcarefullyatjustwhat’sthere,withoutallthehype,withoutalltheaddedcondiments,youreallyloseyourtaste.Andit’sverydifficultforpeopletolookatwhat’salreadythere,becausethere’ssomuchinvolvedintheaddingon.

Lookatdependentco-arising.It’sinterestingtonotethattheBuddhadoesn’tstarteverythingoutwithsensorycontact,becausecontactcomesatleastonethird

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ofthewaythroughallthefactors.Alotofotherthingscomeevenbeforeyou’vehadyourfirstcontactatthesenses.Therearealltheseattitudes,theseintentions,waysofpayingattention,andallthedifferentformsoffabrication:Thesealreadycolorthewayyou’regoingtoapproachsensorycontact.Andthesearethefactorsthatmakeallthedifferencebetweenwhetherit’sgoingtocausestressandsufferingorwhetherit’snot.

Sonormallywebringthishugeparcelofattitudestoapplytothepresentmoment,toshapethepresentmoment.Andoneofthemainpurposesofconcentrationistolearnhowtoparethatdown,soattheveryleastyouknowwhatyou’rebringing.Youlookatfabrication.Thebodilyfabricationisbreath.Verbalfabricationisdirectedthoughtandevaluation.Mentalfabricationisfeelingandperception.ThesearethebasicelementstheBuddhahasusfocusonasweconcentrate.

First,ofcourse,welearnhowtodressthemupinanewway.Inotherwords,bringthedirectedthoughtandevaluationtothebreath,tocreatefeelingsofcomfort.Youuseyourperceptionstomaintainthatsenseofcomfort.Sotheseelements—thefabricationandintentionthatwenormallybringoutofignorance:We’renowshapingthemwithknowledge,withawareness,soattheveryleastwecanbeclearaboutwhatwe’redoing.It’sonlywhenwe’reclearaboutwhatwe’redoingthatwecanbegintopareawaytheunskillfulthingsinwhatwe’redoing:theintentionsthatlietous,thementalverbalizationsthatlietous.Webegintoseerightthroughthem.“Okay,thisisalie.Thisisnotthewaythingsactuallyare.Thisisn’thowthewaythingswork.”Webegindroppingthosethings,droppingthosethings.We’relookingatthenutsandbolts.We’relookingattheprocessesthatwebringtothepresentmoment,thatwebringtosensorycontact.Andaswelookmoredirectlyattheprocesses,webegintoseehowfalseandartificialtheyare.Thisiswhathelpstobringaboutyatha-bhuta-ñana-dassana—theknowledgeandvisionsofthingsasthey’vecometobe.

Soyoulookattherawmaterialsandyourealizeyou’vebeeneatinggrass.Youthoughtitwassomethingreallyspecial,butit’sjustgrassorevenworse.Andwhenyoucanletyourselflookatthatconsistentlyenough,that’swhenknowledgeleadstodisenchantment.Thewordnibbidasometimescanbetranslatedasdisgust:thekindofdisgustthatcomesnotbecausethingsinandofthemselvesaredisgusting,butsimplybecauseweweretryingtofeedonthem.Wehaven’treallybeenpayingcarefulattentiontowhatwe’vebeenfeedingon.Webegintoseethatthethingswe’vebeendrawingnourishmentfromreallydon’thavethenourishmentwethoughttheyprovided.

AsAjaanLeeoncesaid,it’sasifmostoftheflavorcomesfromourownsaliva,likeadogchewingonabone.Theonlyflavorthebonehastoofferisthedog’sownsaliva.That’swhatwe’vebeenbringingtoit.Youseethatit’safutile

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process,andseeingthatiswhatleadstodispassion.Thereasonwhydispassionmakessuchadifferenceisbecausewe’vebeensoinvolvedintheactivityofdressingthingsupandmakingthemintosomethingthatthey’renot.Whenyoudevelopdispassionforthatprocess,youdon’twanttogetinvolvedinthatmakeup,make-believedressingupkindofactivity.Andsoyourownexperienceofwhat’sactuallygoingonreallychanges.Youseethingsfromatotallynewlight,andthewholethingjuststopsbecauseyou’renolongerkeepingitgoing.It’snotthatyou’vebeenwatchingaTVshowandyoudecideyoudon’tlikeit,andsoyouturnitoff.It’smorelikerealizingyou’vebeeninaninteractivegameandyou’vebeenplayingitreallypoorly.Thegameitselfdoesn’thavethatmuchatalltoofferanyhow.Soyouloseinterestinthegame.Andthegamestops.

Sothereasonwe’reconcentratingthemindhereistogetmoresensitivetowhatwe’rebringingintothepresentmoment,seeingallthehypethatweaddtotherawmaterialthatourpastkammahascreatedforus.Werealizenomatterhowgreatweareinhypingthings,therawmaterialsimplycannotprovidewhatwe’relookingfor.Nomatterhowskillfullywetrytomakeitintosomethingthat’slastingandreliable,thematerialsarereadytofallapartallthetime,allthetime.

Oneofthereasonswhywedon’tstopitisthatwe’reafraidthattherewouldbenothing,lifewouldbepabulum,itwouldbeporridgewithoutanycondiments.That’swhatourfearis.Thisiswhywearesoloathtoletgo.ButtheBuddha’sgreatdiscoveryisthatwhenyoustopdressingthingsupyouopenuptosomethingthatdoesn’trequireanydressingupatall.It’smuchbettertobeginwith.Andallthisefforttomakethingsdeliciouswasgettinginthewayofthehappinessyouactuallywanted.Thisiswhenthingsopenup,thisiswheredispassionleadstorelease.Andit’sareleasethatyoucanknow.It’snotlikeyou’reblankingout.Ifthat’sallitwas,ifwejustblankedouttotally,whatwouldyouknow?Nothing.Butthehappinessofreleaseissomethingyoucanknow.Youcanknowthisfreedom.Itcomesfromtakingalltheseprocessesapart.

Sothisiswhywemeditate.Thisiswhywebringthemindtoconcentration.Notsothatwecanjusthangouthereandhaveagoodtime,butsowecanseetheprocessesofthemind:howtheytrytocreatehappinessoutofrawmaterialsthatsimplycan’tprovideit,oratleastnotinthereallylastingreliablewaythatwewant.TheBuddha’sadviceistousetheminanewway,tocreateapath.Afterall,whatelseareyougoingtoworkwith?Howwouldyoucreateapathunlessyoutookthoseaggregatesthatyouwereusingforonepurposeandusethemforanother?Meditationisadifferentwayofdressingupthepresentmomentusingform,feeling,perception,thoughtconstructs,consciousnessastools.Youdresstheminadifferentway.Butintheprocessofdressingtheminadifferentway,yougettoseeprocessingasit’shappening.Youcometorealizethatthiskindof

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happinessthatyoucreatebyfollowingthepathismuchgreaterthanwhatyouhadbefore.Ultimatelyitwilltakeyoutoapointwhereyouevenletthepathgo.AsAjaanLeesaid,that’swhereitgetsreallygood.

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IntheLandofWrongViewJune11,2007

YouprobablyknowthepassageinthecanonwhereAnandacomestoseetheBuddhaandsays,“Youknow,halfofthisholylifewe’releading,halfofthispracticeishavingfriendshipwithadmirablepeople.”AndtheBuddhasays,“Don’tsaythat,Ananda.Thewholeofthepracticeishavingfriendshipwithadmirablepeople.”Thisdoesn’tmeanthatotherpeoplecandothepracticeforyou.Itsimplymeansthathavingtherightpeoplearoundyou,associatingwiththerightpeople,enablesyoutogetonthepathtobeginwithandtostaythere.

There’sanotherpassagewheretheBuddhasayshedoesn’tseeanyexternalfactorthat’smorehelpfulforawakeningthanfriendshipwithadmirablepeople.OfcoursetheprimaryexampleoftheadmirablefriendistheBuddhahimself;he’stheexample.Whichsetsupthechallenge:Heclaimsthathewasabletofindtruehappiness—ahappinessthatwasn’tdependentonconditions—throughhisownefforts,andthatwecanattainitthroughourefforts,too.Simplykeepingthatclaiminmindandlookingattheexampleofhisteaching,theexampleofhisbehaviorasit’srecorded,andtheexamplesofpeoplewho’vefollowedhisteachingsdownthroughthecenturies:Keepingthatclaiminmindputsyourlifeintoperspective.

Youcanaskyourself:“Doyouwanttoacceptthatchallengetoseeifit’strueordoyoujustwanttoturnyourbackonit?Orareyougoingtobeveryselectiveinthinkingaboutitsometimesandhidingitawayatothers?”It’sachoiceyou’vegottomake.It’sbesttokeepitthereinthebackgroundallthetimebecauseitenablesyoutoliveyourlifetoitshighestcapacity.Wetalkaboutgettingthemostoutoflife;well,findingtruehappinessiscertainlygettingthemostoutoflife.

Thisiswherewebegintoseetheimportanceofhavinggenuinelyadmirablepeopleasfriendsbecausetherearealotofothertheoriesoutthereaboutwhatitmeanstogetthemostoutoflifeandthey’reespeciallystronginoursociety.Wehavelittleboxesinourhousesthatteachusallkindsofweirdthingsaboutwherehappinesslies,whatkindofhappinessispossible,andwhatkindofhappinessisdesirable.Youhavetoaskyourself:“Arethoseboxes—TVs,radios,computers—yourfriendsornot?”Whenyouhangaroundwiththem,whatkindoffriendsareyouhangingaroundwith?Whatkindsofideas,whatkindsofvaluesareyoupickingupfromthem?Becauseit’snotjustthefleshandbloodpeopleyouassociatewithwhocreateyourmentalenvironment.Youalsoassociatewiththe

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peoplewhowrotethebooksyouread,whoproducedalltheshowsyousee,whomadethevideogamesyouplay.Thequestionyoualwayshavetoaskis:“Whyistheresomebodyouttherewhowantsmetobelievethis?Andexactlywhataretheyaskingmetobelieve?WhatassumptionsamIacceptingwhenIaccepttheirideasorevenstartthinkingin-linewiththem?”

YesterdayIwastalkingwithsomebusinessmenwhoweresayingthatwhenyou’reinbusiness,you’vegottobeawareofpeoplewhoareunscrupulous—butevenwhenyou’reassociatingwithpeoplewhoarescrupulousintheirbusinessdealings,whatassumptionsareyoupickingupfromthemaboutthebestwaytospendyourtime,thebestkindofvaluestohave?You’vegottoquestionthosevalues.Aretheyreallyin-linewithyourowntrueinterests?DotheyclashwiththeBuddha’sbasicteachingthathappinesscomesfromtrainingthemind?

Therearealotofdifferentareasoutthereintheworldwherewecouldbecompetingwithoneanother.Somepeopletrytocompeteinbeingsmarter.Somepeoplecompeteintryingtobewealthier,betterlooking,stronger,morepowerful—inthesenseofbeingabletoinfluencealotofpeople.Andyou’vealwaysgottoask,“Isthatreallygoodforyou?Whenyouhangaroundwithagroupofpeople,whatarethebasicassumptionsthatunderlieyourfriendship,underlieyourinteractions?”Ifyou’reseriousaboutyourpractice,you’vereallygottocordonoffanareaofyourheartthroughthemeditationsothatwhenyou’vebeendealingwithpeople,youcomebackhomeandsitquietlyandsay:“Okay,whatdidIpickup?WhatgermsofideasdidIpickupfromthesepeople?”

Evensomethingasinnocentaslisteningtothenews:There’snotonlythebiasoftheparticularnewscasterbutalsoadeeperbiasthatunderliesallthenewsthatyougetthroughthemedia—whichisthatthemostimportantthingshappeningintheworldrightnowarethingsthatotherpeoplearedoingsomeplaceelse.AndthatrighttherefliesinthefaceoftheDhamma.TheBuddha’steachingisthatthemostimportantthinginlifeiswhatyou’redoingrightnow.Andyouwanttobeskillfulaboutit.

Youdon’twantyourattentiontobedistractedbyotherpeople’sbehavior.Atmostyoulookatthemasexamples:Isthisperson’sbehavioragoodexample?Abadexample?Butyourprimaryfocushastobeonwhatyou’redoingrightnow.That’soneofthequestionstheBuddhahasthemonksaskthemselveseveryday:“Daysandnightflypast,flypast.WhatamIdoingrightnow?”Andit’sagoodquestionnotonlyformonksbutforallpeoplewhoaretryingtotrainthemind,tryingtofindtruehappiness.

Soit’simportantthatyouaskyourself:“Whoareyourtruefriendsandwhoarenot?”TheBuddhagivessomeexamplesintheCanonofthepeopleyouwanttohangaroundwith.One,peoplewhohaveconviction,i.e.convictioninthepowerofhumanaction,thepoweroftrainingthemind,thatitreallyis

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important,thatyouractionsarenotjustthrowaway,thatyoucan’tbeapatheticaboutwhatyou’redoing.That’sthefirstprerequisite.

Thesecondoneisthatyouwanttofindpeoplewhoaregenerous—notonlybecausethey’llbegeneroustoyou,butalsobecausethey’llteachyougenerositybyexamplesoyoucanpickupsomeofthathabit.Ifyou’regoingtobecompetingwithoneanother,learnhowtocompeteinbeinggenerousratherthaninaccumulatimg.

Thethirdprerequisiteisthatyouwantyourfriendstobepeopleofvirtue,peoplewhohavestrongprinciplesaboutcertaintypesofbehaviorthattheywon’tengageinbecausetheyknowthatthosethingsareharmful.Again,youbenefitnotonlybecausethey’renotgoingtoharmyou,butalsobecausethey’llteachyouhowtobeharmless.Andthey’llremindyouthatthisisimportant.

Andfinally,youwantfriendswhoarewiseanddiscerningintermsofseeingwhatreallydoescausesufferingandwhatdoesn’t,whatleadstotruehappinessandwhatdoesn’t.

Sothosearethefourqualities:conviction,generosity,virtue,anddiscernment.Thesearethepeopleyouwantinyourinnercircleoffriends,theonesyougotoforadvice,theoneswhosevaluesyoureallyfeelathomewith.

Ofcoursethere’sthequestionofhowmanyofthosepeoplecanyoufind.Ifyouhavetroublefindingthemoutside,you’vegottodevelopthissetoffriendsinside.ThisisoneofthereasonsthatAjaanLee,forexample,talksabouthavingthebreathasyourfriend—becausebeingabletostayintouchwithyourbreathhelpsyouwatchthemotionsofyourmind.Ithelpstoalertyoutowhenyou’vepickedupgermsfromotherpeople.

Andintermsofyourreadingandthethingsyoulistento:ReadDhammabooks,listentoDhammatalks.BeselectiveinyourreadingoftheDhammabecausethereareallkindsofdhammaoutthere,trueandfalse.TheBuddhagivessomeexamplestohelpyousortoutwhichiswhich.TrueDhammateachesyoutobeunburdensome.Itteachesyoutodevelopdispassionratherthanpassion,thinkingandactinginwaysthatwillloosenyourfettersratherthantiethemtight,actinginwaysthatdon’tleadtoentanglement,don’tleadtoself-aggrandizement.ThislastisabigprobleminAmerica.

Thesearesomebasicprinciplestowatchforinyourbehavior,towatchforwhenyou’retryingtodecidewhat’sDhammaandwhat’snot.Justbecauseabooksaysit’saDhammabookdoesn’tmeanthatitisaDhammabook.Andconversely,therearealotofbooksouttherethatmaynotbe“Dhammabooks”inanovertwaybuttheydoteachgoodlessons.Solearntobealerttothat.

Butultimatelythebesttestisforyoutodevelopasmuchintegrityandasmanyadmirablequalitieswithinyourselfasyoucan,andtobeveryclearabout

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whatyourvaluesare.Ifyou’regoingtobecompetingwithotherpeople,competeinbeingvirtuous,competeinbeinggenerous,inhavingconviction,inbeingwise.AjaanLeetellsastoryaboutwhenhewasayoungmonkcompetingwithhisotheryoungmonkfriendstoseewhocouldsitlongerinmeditation,whocouldwalklongerinmeditation,whocoulddowithlessfood.Itmayseemkindofchildishbutitdiddevelopgoodqualities.Heeventuallygotovertheneedtobecompetitive,tomeasurehimselfagainstotherpeople,butwhenyouliveinsocietyit’shardnottomeasureyourselfagainstotherpeople.Solearntomeasureyourselfintermsoftherightstandards.

There’sanotherpassagewhereAnandaistalkingtoanunandsays:“We’repracticingthispracticetoovercomeconceit,butconceithasitsuses.”Youseethatotherpeoplearepracticingandyousay:“Theyarehumanbeings.I’mahumanbeing.Theycandoit.Icandoit.”Soaslongasthere’sgoingtobeconceitinyourmind—i.e.,theideathatyoudefineyourselfinacertainwayandyoudefineyourselfagainstotherpeopleinacertainway—trytousestandardsthatarewise.Lookintermsgenerosity,virtue,conviction,discernment.Attheveryleastbeyourownbestfriendintermsofyourvaluesandtrytokeepthosevaluesclearandarticulatesothatyounoticewhenyou’redeviatingfromthem.Sothateventhoughwe’relivinghereinalandofwrongviews,youtrytocreateanislandofrightviewsaroundyourself.

SometimesIfeellikewe’relivingonamooncolonyhere.Wehavetobeverycarefultomakesurewestaywithinoursupportsystemandcarryourownoxygenaroundwithus.MaketheDhammayouroxygenasbestasyoucanintermsofwhatyoulistento,whatyouread,andhowyousortoutthegermsandotherthingsyoupickupfromoutside.Inotherwords,lookforadmirablefriendsandlearntointernalizethemsoyoucancarrythemaroundwithyou.That’soneofthemostimportantthingsyoucandointhepractice.

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RightMindfulnessDecember25,2007

Thetermmindfulnessonitsownissomethingneutral.Itcanbeputtogoodusesorbad.Allitmeansissimplykeepingsomethinginmind.Youcankeepinmindthefactthatyouwanttoputanendtosuffering,oryoucankeepinmindadecisiontorobabank.Ineithercase,it’smindfulness.Mindfulnessbecomesrightdependingonthetasktowhichyouputit,itbecomeswrongdependingonthetasktowhichyouputit.Thereissuchathingaswrongmindfulnessandkeepingthewrongthingsinmind.

Soaswe’repracticingherewewanttomakesurethatourmindfulnessisrightmindfulness.TherearetwospotsintheCanonwheretheBuddhadefinesit.Thebestknowndefinitionisintermsofthefoursatipatthanas,thefourestablishingsofmindfulness.Infacttherearetwowholehugediscoursesonthetopic.Butit’salsogoodtokeepinmindthere’sanotherdefinitionofrightmindfulness,alotmoresimple.It’ssimplykeepinginmindthefactthatyouwanttodeveloptheskillfulqualitiesofthepathandtoabandontheirantitheses.Inotherwordsyouwanttokeepinmindthefactthatyouwanttodeveloprightviewandabandonwrongview,developrightresolve,abandonwrongresolve,andsothroughtherightandwrongfactorsofthepath.Inotherwords,you’renotsimplyobservingwithoutpreferencewhatevercomesup.You’rekeepinginmindthefactthatthereareskillfulqualitiesyouwanttodevelopandunskillfulqualitiesthatyouwanttoabandon.Youkeepthatfactinmindandapplyittowhatyouaredoing.That’srightmindfulness.

It’simportanttokeepthiscontextinmind.Sometimesyouseepeopleinterpretingtheteachingsontheestablishingsofmindfulnessoutofcontext.Rightmindfulnessbuildsonrighteffort,theefforttodevelopskillfulthings,thedesiretodevelopskillfulqualitiesinthemindandtoabandonunskillfulones.Youjustkeepthatinmind.Now,tokeepthatinmindeffectivelyyou’vegottogiveyourselfaframeworkthatwillleadtorightconcentration.Soaswe’repracticingmindfulness,rememberthatthat’sthecontext.Youtrytodevelopaskillfulunderstandingofwhat’sskillfulinthemindandwhat’snot,alongwiththedesiretodevelopwhat’sskillful,toabandonwhat’snot.That’swhatwe’regoingtokeepinmind.

Thebestwaytoremembersomethingistohaveagoodsolidframework,agoodsolidfoundation,agoodframeofreference,whichiswheretheestablishingsofmindfulnesscomein.Sometimesyouseetheselistedsimplyas

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body,feelings,mind.andmentalqualities.Butactuallytheestablishingofmindfulnessisaprocess.Tobeginwith,youtrytoremainfocusedonthebodyinandofitself—ardent,alert,andmindful—puttingasidegreedanddistresswithreferencetotheworld.That’stheprocesswe’reworkingonhereaswefocusonthebreath.It’sthefirstoftheestablishings.Toremainfocusediscalledanupassana.Itmeansyouchoosesomethingtowatchandthenyoustickwithit.Inthiscase,whatyouwatchisthebodyinandofitself.Inotherwords,notthebodyasapartoftheworldorhowitmightbemeasuredinthecontextoftheworld—whetherit’sgoodlookingorbadlooking,whetherit’sstrongenoughtodothejobsyouneedoutintheworldornot.Justsimplythebodyinandofitselfonitsownterms.

Indoingthis,you’reardent,alertandmindful.Ardentiswhatcarriestheprocessofrighteffortintothepractice:Youreallywanttodothisskillfully.Alertmeansyou’rewatchingwhatyouaredoing,payingcloseattentiontowhatyou’redoingandtheresultsyou’regetting.Andthenofcoursemindful,keepingthebodyinmind.Puttingasidegreedanddistresswithreferencetotheworldmeansthatanytimeyoumightswitchyourframeofreferencebacktotheworld,youtrytoremindyourself,No,youdon’twantanythingoutofthatandyou’renotgoingtoletissuesoftheworldgetyouworkedup.You’regoingtostayrightherewithyouroriginalframeofreference,i.e.,thebodyinandofitself,andthentrytocarrythatframeofreferenceintoallofyouractivities.

Inotherwordsinsteadofjumpingaroundtootherframesofreference,staywiththisone,staywiththesenseofthebodyasyou’resittingherewatchingthebreath,asyougetup,asyouwalkaround.Trytokeepthebodyinmindallthetimeandbealerttohowthebreathenergyfeels.Asforanythingelsethatmaycomeup—whetherit’sathought,afeeling,oraninteraction—trytoseehowitrelatestothebody.Thisishowyoustrengthenyourframeofreferenceandturnitintoanobjectofconcentration.Whenyou’retalkingwithsomeoneelse,noticehowyourbodyisreactingduringthetalking.Whenyou’reworking,noticehowyourbodyisreacting,howthebreathisreactingduringtheworking.Alwaysreferthingsbacktothebreath.Thatwayyourframeofreferencebecomesreallyestablishedandyoustartgaininginsightsyouwouldn’thaveseenotherwise.That’sbecauseestablishingthebodyhereasyourframeofreferencehelpstokeepthemindinsideinsteadofflowingout.

LuangPuuDuneoncesaidthemindthatflowsouttoitsobjectsissuffering.Soyouwanttokeepitinside.Ofcoursewhatwillhappenisthatoccasionallyitwillflowout,andmaybeafteratimeyou’llbeabletoseeitflowoutasyou’renotflowingoutalongwithit.Inotherwords,onementalstateisflowingoutbuttheobserverisstayingrightherewiththebody.Whenyoudon’tgooutwiththatflowingstate,itstops.Itgoesoutalittlewaysandthenjustfaltersanddiesaway.

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That’sanimportantinsight,therealizationthatyoucanobservestatesofmindwithoutgettingentangledwiththem.That’sthepointwhereyoucanstartusingotherframesofreference.

AjaanLeemakesthepointthatwhenyoustaywiththebreathyou’vegotallframesofreferencerightthere.There’sthefeelingassociatedwiththebreath,there’sthemindstatetryingtomaintainconcentration,andthentherearethevariousmentalqualities:eitherthehindrancesthatarecomingintointerferewithyourconcentrationorthefactorsforawakeningthatarehelpingitalong.Youwanttobeabletomakeuseofallfour.Stayingwiththebodyhelpsyoutoobservethemind,helpsyouobservefeelingsandmentalqualitieswithoutgettingsuckedinbythem.

Thisiswhythemeditationbeginswiththebreath.ThisiswhywhentheBuddhagaveinstructionsinhowyoucoulddevelopconcentrationinawaythatbringstofruitionallfourestablishmentsofmindfulness,hesaidtostaywiththebreath.Asyoustaywiththebreath,youfocusonthebreathinwaysthatdealwithfeelings,thatdealwiththemind,thatdealwithmentalqualities,butyouneverreallyleavethebreath.Yousimplytrainyourselftoobservethingsinconjunctionwiththebreath.Soofallthevariousplacesyoucanestablishmindfulness,thebreathisthemostimportant,themostcrucial,theoneyoureallywanttoworkonthemost.

There’sapassageinthetextwheretheBuddhasaysyoucanfocusonthebodyinternally,externally,orbothinternallyandexternally.Thisfitsintoapatternthatweseemanytimesintheteachings:thatwhenyoulookatyourselfyouwanttoalsoremindyourselfthatwhateveristrueabouttheinnerworkingsofyourmindandbodyistrueabouteverybodyelse’sbodyandmind.Thishelpsputsthingsintoperspective.Whenyou’rehavingtroublewithyourhindrances,remindyourselfthatyou’renottheonlyone.Otherpeoplehavetroublewiththehindrancesaswell.Whenyouhavepaininthebody,remindyourselfeverybodyelsehaspaininthebodyaswell.

ThisfollowsthepatternofthenightoftheBuddha’sawakening.Hefirststartedwithknowledgeabouthisownpast,hisownstories.Andifyouthinkyou’recarryingaroundalotofstories,well,thinkaboutsomeonewhocouldrememberbackmanyeons,allthestorieshecouldhavecarriedaround.Buthedidn’tcarrythemaround.Hejustwatchedthem.Heobservedthem.Hisnextquestionwas,“Doesthistruthapplyonlytomeoralsotootherpeople?What’stheprinciplethatdetermineshowyougofromonelifetothenext?”

Sointhesecondwatchofthenightheinclinedhismindtoknowledgeofthepassingawayandrebirthofallbeings.Hesawthatthishappenstoeverybody:Peopledieandarerebornonalldifferentkindsoflevelsofthecosmos.What’sessentialtoknow,though,isthatthenatureofyouractionsiswhatdetermines

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whereyougetborn.Skillfulactionsdoneundertheinfluenceofrightviewleadtogoodrebirths.Unskillfulonesdoneundertheinfluenceofwrongviewleadtobadrebirthsasageneralprinciple.NoticethattheBuddhastartedwithhimselfandthenmovedtootherbeings.

Onlythendidhegettothethirdinsight,whichwastofocusdirectlyonthepresentmomentinandofitself.Itmayseemlikeadetourbutit’simportanttoputthingsintoperspectivebeforeyoustartwatchingthepresent.Otherwiseyou’resittingheremeditating,facingyourproblems,anditseemslikeyou’retheonlyonesittinghereinpainortheonlyonesittingherewithdistraction.It’sgoodtoremindyourselfthateverybodygoesthroughthesethings.Nomatterhowbadthepain,therehavebeenpeoplewhohavesatthroughworsepainandyetcomeoutontheotherside.Sotheideaofkeepinginmindnotonlyyourbody,butalsothebodiesofothers,seemstobedesignedtoputthingsintoperspectiveasanaidtoputtingasidegreedanddistresswithreferencetotheworld.

Allofthisisdesignedtoputthemindinapositionwhereit’sreadytoreallysettledown.Themindfulnessandthealertnessprotectthemind,provideagoodfoundation.Thequalityofardencyiswhathelpsmakeitskillful.Andwhenyoureflectontheuniversalityofsuffering,itgivesyoutherightmotivationforpracticing.Allthesequalitiestogethergetyoureadytosettledownandstayreallysolidlywiththebreath.

That’swhatrightmindfulnessisallabout.It’snotsimplyaboutobservingwhatarisesandwhatpassesawayandjustlettingitariseandlettingitpassaway.It’snotsomuchaboutallowing,asaboutdirectingthemindinaskillfuldirectiontowardrightconcentration.Whenyou’reobservingthingsarisingandpassingaway,whetherinthebodyorthemind,it’snotjustamatterofbeingapassiveobserver.Youwanttoobservethemsoyoucanunderstandthem,andyouwanttounderstandthemsothatyoucanlearntohavesomemasteryoverthem—sothatyoucandirectthestatesofmind,youcandirectissuesthatariseinthebodyinthedirectionofrightconcentration.Iftherearepainsinthebody,whatcanyoudo?Howcanyourelatetothepainsinsuchawaythattheydon’tknockyourconcentrationoffcourse?Howdoyoubreatheinawaythathelpsspreadsomepleasurearoundinthebody?Whatattitudesdoyoudeveloptowardwhat’sgoingoninthebodyandthemindtohelpgetyouoveranydifficultpatches?That’swhatyouwanttokeepinmind.

Sorightmindfulnessisnotonlyamatterofhavingtherightplacetofocusyourattention;it’salsoamatterofbringingtherightattitude,rememberingtherightattitude:theattitudethatmotivatesrighteffort,thedesiretodothingsskillfullyandletgoofunskillfulhabits.Whenyouhavethatattitudeincharge,yourmindfulnessdoesbecomerightmindfulness,thekindofmindfulnessthat

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helpsbringallthefactorsofthepathtogether.

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TheBestofaBadSituationDecember26,2007

IfyouevergotoThailandandspendsometimeintheBuddhistworldoverthere,you’llbestruckbytheemphasisplacedontheissueofprotection.Peoplemakemeritbecausetheyfeelthemeritwillprotectthem.OneofthemostpopularsayingsthereisthattheDhammaprotectsthosewhopracticetheDhamma.Peoplegotomonasterieshopingforprotectiveblessings.There’sahugemarketinprotectiveamulets.Whatitcomesdowntoisthatpeopletherehaveaverystrongsenseofhowunstablesocietyis,thattherearelotsofdangersallaround.SotheylooktotheDhammaforprotectionononeleveloranother.

Andlivingoverthere,Icametotakethatattitudeforgranted.ButoncomingbacktotheStatesintheearlynineties,Ifoundahugedifference.OverheretheDhammawasmainlyconcernedwithhowtomakethebestofagoodsituation.Societyseemedstable,theeconomywasthriving,everybodywashappy.Peoplewantedtomeditatesotheycouldlearnhowtomakethemostoftheirpleasures.Howtonotholdontothemtootight.Learntoacceptthefactthatthesepleasureswereimpermanentbutbasicallylearninghowtoletgoofonepleasuresoyoucouldembraceanother.Thatseemedtobethemainattitude.

Thentherecametheairplaneattacksandeverybody’sattitudechanged.Allofasuddenpeopleweresuddenlyawareofdanger.Andit’sinterestingtoseehowpeoplewhoweresocomplacentreactedwithsuchterrortothefactthattheirlivesmightbethreatened,theirsocietymightbethreatened—asifithadn’tbeenthreatenedbeforeandifithadsuddenlybecomeapossibility.Imean,theimmaturityofpeople’sreactionswasamazingtosee.That’swhathappenswhenpeoplewhoexpectnothingbutgoodthingstocometheirwaysuddenlyfindsomethingbadcomestheirway.Theyhaven’tlearnedtheskillstodealwithbadsituations.SomepeoplesaidthattheattacksbursttheircomplacentBuddhistbubbles.Ofcoursethat’sanoxymoron,a“complacentBuddhist.”ButthatwasthekindofBuddhismwehadbackinthosedays.Itwasverycomplacent.Peoplewereusedtoconsuminggoodthings,notlearninghowtoproducegoodthingsintheirlifeeveninthemidstofabadsituation.

Thisiswhatthepracticeofmeditationisallabout.Infact,allofDhammapracticeconsistsofhowtomakethebestofabadsituation.Wehavethatchantregularly—wearesubjecttoaging,subjecttoillness,subjecttodeath,subjecttoseparation—andyetwewanttobehappy.TheBuddhistteachingsarepreciselyinstructionsonhowtobehappyinthemidstofimpermanence,inthemidstof

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inconstancy,stress,thingsthatlaybeyondourcontrol.Inotherwords,wegaintrainingnotjustinbeingconsumersofhappinessbutinbeingproducersofhappiness.Thisiswhattheteachingonthepowerofkammaisallabout.Sothatnomatterwhatthesituationyouknowhowtofindhappiness.It’slikebeingagoodcook.Agoodcookcanwalkintothekitchenandnomatterwhatfoodisthereinthekitchencanmakesomethingreallygoodoutofit.

Sothisshouldbeourattitudeaswemeditate.Asyousitdowntomeditateyou’llfindsomedaysthatthingsaregoingwellandotherdaysthingsarenotgoingwellatall.You’vegottopulloutyourtoolkittoseewhattoolsyouhavetodealwiththatparticularproblem.Sometimesit’sjustaproblemofabadmood;somedaysnothingseemstogoright.Youwanttothinkofthesethingsastrainingopportunitiesbecauseworsesituationsaregoingtocomealong—seriousillness,unexpectedaccidents,death—andthey’renotprettyatall.Rememberintheolddayshowtheywouldtalkabouthowlifeisgood,deathisapartoflife,thereforedeathcanbegood?Deathisnogood.Youlosecontrolofthebody,allkindsofthingshappen.Soyoureallyneedtoprepareforit.

Thisiswhywepracticeconcentration,whywepracticediscernment,sothatwe’llhavethetoolsweneedatthatpoint.Wealsowanttopracticetherightattitudethatnomatterhowbadthingsget,there’sstillsomethingwecandoaboutit.Ifyouhaven’tdevelopedtheskillstodealwiththisparticularproblemfacingyourightnow,well,useyouringenuity.TrytorememberwhatdifferentDhammateachingsyou’velearnedandseewhatmightberelevant.Theattitudethatonemeditationtechniquecancoverallsituationsisadefinitemistake.TheBuddhahimselfnevertaughtthat.It’sjustpartofourmodernassemblylineapproachtomeditation:Justgivepeopleonemethodandalltheirquestionswillbeanswered;allyouhavetodoiswhateveryoudointhecourseoftheday,juststickwiththatonemethodanditwillseeyouthrough.It’slikeHenryFord’soldstatement—we’llgivepeoplewhatevercolortheywantaslongasit’sblack.Onecarforeverybody’sneeds.

Asmeditatorswehavedifferentneeds.Andevenasanindividualperson,you’llfindyouhavedifferentneedsasyougothroughtheday,asyoumeditate,dealwithotherissuesthatcomeupinyourlife.Soit’sgoodtohaveafullsetoftoolsandthentogainasenseofwhattoolswillworkforyourightnow.Whenthemindisreluctanttopractice,whatcanyoudotogetitbackinthemoodtopractice?Ifitseemsscattered,withlotsoffreneticenergy,howcanyouputthatfreneticenergytogooduse?Ifitseemssluggish,howcanyouwakeitup?Insteadoflookingattheseproblemsasobstacles,lookatthemaschallenges,asopportunitiestodevelopnewskills,tolearnhowtoproduceareallygreatmealoutofunpromisingingredients.

OneofmystudentsinAsiawasachefbeforehebecameamonk.Hetoldme

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aboutonetimewhentheyhadasetmealatthisclubwherehewasworkingandcreamofasparagussoupwasonthemenu.Theyendeduphavingalotmorepeoplecomethantheyhadanticipatedandtheywererunningoutofsoup.Sohewentintothekitchenandsaid,“Don’tanybodycomein,don’tseewhatI’mdoing.”Hewentandgotalltheasparagusscrapingsandpeelsoutofthetrash,putthemintheblender,seasoneditwell,andcameupwithaperfectlyacceptableasparagussoup.

Soyouwanttohavethatsameattitudetowardyourmeditation.Sometimesthematerialsarenotpromising.You’vegotthebodyandit’sgotpain.Well,rememberthatsomedayfurtheroninyourlife,thepainisgoingtobealotworse.It’snotgoingtojustbeanissueofpainatthatpoint.You’llactuallybefacingtheendofyourlife.Anditmayhappenthatthepeoplearoundyouwillbegettingallupsetaswell.Youwanttolearnhowtonotpickuptheirmoodandhownottogowiththestoryofhowyou’regoingtomissthisandmissthat.You’vegottolearnhowtoputthosethingsaside.Youhavetofigureouthowtodealwiththepainsothatitdoesn’tovercomeyou,soitdoesn’tsapyourstrength.

Sooftenthewaywedealwithpainiswhatsapsthestrengththatwereallyneedtouseatatimelikethat.Howdoyoulearnnottogowithallthestoriesthatarescreamingthroughyourmind?Well,itturnsoutthatthesearetheskillsyoulearnasyoumeditate:hownottogowithavagranttrainofthoughtnomatterhowinsistentitmaybe,nomatterhowrelevantitmaybetocertainissuesinyourlife.Whenyourealizethatthisisnotusefulatthisverymoment,asagoodmeditatoryoushouldlearnhowtoputitasideevenwhenit’sscreaminginyourmindagainandagainandagain.Yourattitudehastobe,okay,maybeIcan’tgetyououtofthemindbutatleastI’mnotgoingtoletyouhavethewholemind.I’mgoingtoholdontojustthesimplefactofawareness.Thatwayyoucanfendoffalotofthepowerofthosethoughts.

Andthesamewiththepain.Sometimesyoucanusethepowerofconcentrationtodealwiththepainandsometimesitjustwearsyouout.Myteacherhadastudentwhohadcancer.She’shadcancerformanyyearsnow,it’stakendifferentpartsofherbody.It’samazingthatshe’sstillalive.Andalotofthefactthat’sshe’sstillalivehastodowiththefactthatsheismeditating.Therewasonetimewhenshehadtoundergoradiationtreatmentandtheydiscoveredthatshehadanallergytotheanesthetic.Sothequestionwaswhattodo.Shesaid,“Well,I’mameditator,soletmetryjustdealingwiththepainraw.”Sotheytriedit.Shekeptusingthepowerofherconcentrationtofendoffanyreactiontothepain.Shewasabletogetthroughthetreatment,butshecameoutexhausted.AjaanFuangvisitedherthenextdayinthehospitalandshetoldhimwhathadhappened.Hesaid,“Ifyouusejustthepowerofconcentration,it’sgoingtowearyouout.You’vegottouseyourdiscernment,toseethepainassomething

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separate,holdthatperceptioninmind.Theawarenessisonething,thepainissomethingelse,yourbodyisstillsomethingelse.”Inotherwords,thesensationsofbodyaretheearth,water,wind,firesensations.Thepainissomethingelse.Learnhowtoseethedistinction.

Exactlywhatisthepain?Yousitherewithyourawarenessofthebodyfromwithin,whichismadeupofthesefourelements,orfourproperties.Thenwhenthepaincomesyoutendtogluethepainontothosedifferentproperties,asiftheybecomeoneandthesamething.Asanobservantmeditatoryoushouldlearnhowtoundotheglue.Thepainsensationisonethingandthebodysensationsaresomethingelse.Andyoubegintonoticethatthepainmovesaround;itarisesandpassesaway.It’salotlesssolidwhenit’sseparatedoutlikethisthanitwaswhenitwasglued,say,totheearthsensations,yoursenseofthesolidityofthebodyorthepressureofthebloodflowingthroughthatparticularpartofthebodyasitrunsupagainstthesolidparts,orwhatever.

Sonomatterhowbadthingsget,rememberthattheskillsofmeditationaretheretomakethebestofabadsituation:Howyoucanstillfindhappinessinthemidstofbirth,aging,illness,death,andallthecrazinessthattendstogoonaroundus.Howyoucanmaintainyoursanityinaninsaneworld.Andhavingtheconfidencethatnomatterhowbaditgets,there’salwaysanapproach,there’salwaysatactic,there’salwaysastrategy,there’salwaysaskill.

ThisiswhytheBuddhamadedukkha—pain,suffering,stress—hisfirstnobletruth.Hepointeddirectlytotheissuethatmostpeopleliketorunawayfrom.Hesaid,“Look,you’vegottocomprehendthis.Onlywhenyoucomprehendpaincanyouputanendtoit.”Sohewaswillingtofacedownthepain,facedownallthefactsofaging,illness,anddeath.Hetalksaboutthesethingsnotbecausehe’spessimisticbutbecausehe’soptimistic.Hehasasolution.

Sotrytokeepthatoptimisminyourownmind—thatthereisasolutionforeverybadmoodthatcomesthroughthemind,everybadsituationthereisaroundyou.Thereisawaytorespondskillfully,there’sawaytomaintainasenseofwell-beingnomatterwhat.That’sgoingtorequirethatyouchangetheboundariesofwhatyouclaimasyouandyours.Rememberthatthoseboundariesweresimplypartofanattempttofindhappiness.It’snotlikeyou’reabandoninganythingessential.You’rejustputtingyourtruehappinessfirst,whichiswhyyouhadthoseboundariestobeginwith.Youclaimcertainthingsasyourself,certainthingsasbelongingtoyoubecauseyoufeelthatyouhavesomecontroloverthemandtheycanhelpyoufindtruehappiness.Butinmanycasesyoufindthatyou’vegottoabandonthesethingsbecausetheyactuallyweighyoudown.WhentheBuddhahasusletgolikethis,hedoesn’thaveusletgoandjustbedeprived.Hehasusletgobecausehe’sgotbettertools.

Sohavethatconfidence.Andifyoufindthatyouhaven’tdevelopedtheskills

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thatyouneedtodealwiththeseparticularissues,well,whentimesaregoodworkonthem.Andevenwhenthey’renotgood,workonthem.Idon’tknowhowmanytimespeoplehavecometomesaying,“TherewasaperiodwhenthingswereprettybadinmylifeandIdidn’thaveanytimetomeditate.”Well,that’spreciselythetimethatyouneedtomeditate.Andevenifyoudon’thavetimetositwithyoureyesclosed,thebreathisstillthere.Allthementalskillsthatyouneedinthecourseofmeditationcanbedevelopedinanysituation.It’sjustthatit’seasiertodevelopthemwhenyouaresittingherewithyoureyesclosed.Buttheyaremeanttobeusednomatterhowbadthesituationgets.That’sasignofhowgoodtheyare.

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FiveStrengthsFebruary20,2008

Closeyoureyes,situpstraight,putyourhandsinyourlap.Thinkthoughtsofgoodwill—goodwillforyourself,goodwillforallthepeoplearoundyou,forallthelivingbeingseverywhere.Mayweallfindtruehappiness.Andthenfocusonyourbreath.Knowwhenthebreathiscomingin,knowwhenit’sgoingout.Staywiththesensationofthebreathingasconsistentlyasyoucanallthewaythroughthein-breath,allthewaythroughtheout.Don’tletanydistractionspullyouaway.Ifyoufindthatyouarepulledaway,justdropwhateverthedistractionisandcomebacktothebreath.Eachtimeyoucomeback,notice:Isthebreathascomfortableasitcouldbe?Coulditbemorecomfortable?Wouldslowerbreathingbebetter,orfaster?Deeperormoreshallow?Longerorshorter?Youcanexperimenttoseewhatkindofbreathingfeelsbestforthebodyrightnow.

You’renotjusttyingtheminddowntothepresentmoment.You’reexploringthepresentmoment,you’relearningaboutit.Becausehereitis:thisbreath.It’sbeencominginandgoingouteversinceyouwereborn.Haveyougottenthemostoutofit?Ifit’sleftunattended,itsimplykeepsyoualive.Butifyoupayattentiontoit,you’llfindthatit’salotmorehelpfulthanyoumighthaveimagined.Ifyoubreatheinacomfortableway,ithelpstoerasestressdiseasesandit’scalmingtothemind.

Moreimportantly,stayingwiththebreathdevelopsalotofgoodandveryusefulqualitiesinthemind.Andthisisimportantbecauseit’sthenatureofyourmind,thattheskillsoftheminddeterminetheshapeofyourlife.Essentiallywemeditatefortworeasons:oneistoliveabetterlife,andtheotheristodieabetterdeath.Thetwogotogether.We’renotjustengaginginalittlestressreductionhere.We’retrainingthemindtodealwiththeissuesoflifeanddeathinamuchmoreskillfulway.

Thestrengthofyourmindliesitsconvictionintheimportanceofitsownactions,itsabilitytostickwithwhatitknowsisskillful;itsqualitiesofmindfulness,concentrationanddiscernment.Thesearethequalitiesofmindthatdeterminehowyou’regoingtodealwithissuesinlifeastheycomeup.Themoremindfulyouare,thestrongeryourconcentration,themorelikelyyouaretodealinaskillfulwaybecauseyou’recomingfromapositionofstrength.Younotonlyknowwhattheskillfulactionis,butyou’realsostrongenoughtoactuallydoit.

Oftenweknowtherightthingtodobutwejustsimplydon’thavethe

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strengthtodoit.Andifthat’sthewaywelive,imaginewhatit’sgoingtobelikewhenwedie.Thebodywillbealotweaker,themindwillbedistractedbyallkindsofthings—yourthoughtsofthis,you’regoingtomissthisandmissthat,you’veonlyalittletimeleftforthisorthat.Thepeoplearoundyouareallinaturmoil.Themindhastobereallystrongtoputupwithasituationlikethatandnotbuckleunder.Andtheshapeofyourmindatthatpointisgoingtohaveahugeimpactonhowyouarereborn.Thelifeyou’velivedisgoingtohaveahugeimpactaswell.

Theycomparedyingtofallingasleepanddreaming,exceptthatinthisparticularcaseyoucan’tcomebacktothebodyanymore.Whenyoufallasleep,alittledreamworldwillappearinyourmindandyougointoit:That’syourfirstdream.Nowthenatureofthatdreamworldcouldbesomethingrealisticorsomethingtotallyfantastic,pleasantorunpleasant.Thenatureofthedreamworldthatappearshastodobothwithyourpastactions—issuesthathavebeenweighingonyourmindforalongtime—oryourcurrentstateofmind.Theprinciplethatappliesasyougotosleepappliesatthemomentofdeathaswell,exceptatthatpointtheminddoestendtobealotweaker,alotmoredesperate.Itwilljump—especiallyifit’suntrained—it’lljumpatanything.Ifyoucantrainthemindtobemoremindfulandalerttowhat’sgoingon,thenifyouseesomethingunpromisingcomingup,youdon’thavetojumpforit.Yourealizethatyou’vegotthechoice,andifyoulearnhowtokeepinmindthegoodthingsyou’vedoneinlife,thatmakesiteasierforgooddreamworldstoappearatthetime.Butregardless,theimportantthingisthathowyoudieisdeterminedbyhowyoulive.That’stheissuerightnow.Andsoyouneedthemeditationtodevelopthesefivestrengths.

Thefirstone,asIsaid,isconviction:convictionintheprinciplethatwhatyoudoisreallyimportant,thechoicesthatyoumakehaveabigimpactonyourlife.You’refreetomakethosechoices.We’renotautomatons,we’renotwiredbyfate.Wealwayshavetheopportunitytochoosetodotheskillfulthinginanygivensituation,andthosechoices,whetherskillfulorunskillful,reallydoshapeourlives.Ifyou’reconvincedofthis,you’regoingtopayalotmoreattentiontowhatyoudoandsayandthink.Itencouragesyoutobemorecarefulaboutyourchoicesandatthesametimetovalueyourgoodchoiceswhentheycome.

Sothatconvictionmakesitaloteasierforyoutodotherightthing,saytherightthing,thinktherightthing.That’saformofstrength.

Thesecondformispersistence,aswhenyou’restickingwiththebreathhere.Eachtimeyouslipoff,youjustcomerightback.Don’tletyourselfgetdiscouraged,don’tgetfrustrated.Justkeepcomingbackagainandagainandagain.Thatqualityofcomingbackagainandagainisgoingtostrengthenallthegoodqualitiesofyourmind.Sowhenthingsgetdifficult,youcanstillkeepon

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courseregardlessofdistractions,regardlessofwhatotherpeoplemaysay.Ifyouknowthatsomethingisreallyright,reallyskillful,thenyoustickwithit.

Thethirdstrengthwe’redevelopinghereismindfulness:theabilitytokeepsomethinginmind.It’softenpairedwithalertness,thesharpnessofyourabilitytoseewhatyou’redoingandtheresultsofwhatyou’redoing.Thesequalitiesareimportantbecauseit’ssoeasyforusforget.Wemakeupourmindstodosomethinggood,thentwominuteslaterwe’reoffdoingpreciselywhatwetoldourselveswewouldn’tdo.Thatkindofstateofforgetfulnessjustkeepsdestroyingitself,destroyingyou.Butifyoucankeeprememberingthat“Thisistherightthingtodo,thisiswhereIwanttoberightnow”—forexample,whenyoudecidetostaywiththebreath—youjustkeepthatinmind,againandagainandagain.Don’tletyourselfgetdissuadedbyanythingelse.Thisqualityofmindfulnessandalertnessagainwillseeyouthroughalotdifficultsituationsandenableyoutoremembertheimportanceofyouractionsandtheimportanceofdoingwhat’sskillful.It’senableyoutoremembertheskillsyou’velearnedfromyourpastexperiences.

Thefourthstrengthwe’redevelopinghereisconcentration:theabilitytostaywithonethingconsistently,withasenseofease,withasenseofwell-being—learninghowtosettledownwiththebreathinawaythatreallydoesfeelsgratifyingtothemind,feelseasefultothebody.Haveasenseofbeingathome.Thestateofconcentrationiswhatgivesyouthegoodsolidfoundationyouneedformakingallthoserightchoicesthatneedtobemade.

Andfinallythere’sdiscernmentwhenyoubegintodetecthereonaverybasiclevelwhatkindofbreathingisgoodforthebody,whatkindofbreathingisgoodforthemind.Whotoldyouthat?Well,youlearnfromyourownpowersofobservation.Youlearnthemostefficientwayofgettingthemindtosettledown.Allofthiscomesfromdiscernment.Thisefficiency—theabilitytocutrightthroughconfusingissuestogettotheheartoftheissue—isgoingtoseeyouthroughalotofthings.Becausetherewillbetimes,saywhenyou’resick,whenyou’reweakphysically,whenit’llbedifficulttogetyourpowersofconcentrationasstrongastheymightbewhenyou’rehealthy.Butifyourdiscernmentissharp,ithelpsyouusewhateverstrengthyoudohavealotmoreefficientlyandit’salotmoretothepoint.

Youseerighttotheissue.Andwhatisthebigissue?Thefactthatthemindiscausingitselfsuffering,keepscreatingthesenewworlds,andeachworldhasitsseedsofsufferingwithinit.Soyouwanttocomprehendthat.Howdoesthathappen?Whydoesthathappen?Whenyoutraceitdown,youseethatthere’sclinging,craving,andignorance.Thesearethethingsthatcauseustodothingsthatgiveuspreciselytheoppositeresultsofwhatwewant.Wewanthappiness,butwecausesuffering.It’sbecauseweareignorant.Wecravethingsthatare

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unskillful,thatarenotgoodforus.Weclingtothingsthatarenotgoodforus.Whenyoucanseethat,thenyouhavetodevelopthequalitiesofmindthat

enableyoutoletgoofthatcravingandclinging,thatcanreplacethatignorancewithknowledge.Thisiswhywehavethepath.Youdevelopqualitiesofvirtue,concentration,anddiscernmenttogiveyourselfsomethingbettertoholdonto.Aslongasthemindisgoingtoholdon,holdontosomethinggood,somethingthatwilleventuallydevelopitsstrengthstothepointwhereitdoesn’tneedtoholdontoanythinganymore.

Whenyouseethatthesearethebigissuesinlife,andthatthisishowtodealwiththem,thatcutsthroughalotoftheconfusionthatpeoplebringtotheirlives,thattheybringtoeveryaspectoftheirbeing.

Soaswemeditatewe’retryingtodevelopthesefivestrengths—conviction,persistence,mindfulness,concentration,anddiscernment—becausethesearethequalitiesthatwillenableustochoosewhattodoandtosayandtothinksothatwewillliveabetterlifeand,whenthetimecomes,wewilldieabetterdeath.Alifeandadeaththatcutthroughalltheconfusingissuesthatdistractusandgorighttothepoint,thepointoflearninghownottocreatesufferinganymore.

Inthisway,thispathstartsfromsomeverybasicexercises,someverybasicteachingsandtrainings,butitgoesontoaccomplishalot.Andaswithanylargeproject,it’simportantthatyougetthebasicsright.Onceyou’vegotthebasicsright,theneverythingelsewillfollow.

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TheHumbleWaytoAwakeningMarch3,2008

WhenyoucomparetheBuddha’steachingstotheotherteachingsbeingtaughtinhistime,onethingimmediatelystandsout:howhumblethemaintopicofhisteachingswere.Otherteachersweretalkingabouttheuniverseasawhole,whetheritwaseternal,noteternal,finite,infinite.Oraboutthenatureofthehumanpersonality:Isthebodythesameasyourlifeforce,oristhebodysomethingseparate?Howwouldyoudescribeanawakenedperson?Whatarethebasicbuildingblocksoftheuniverse?Thosekindsofissues.Bigissues,Abstractissues.

TheBuddha,ontheotherhand,taughtsomethingveryimmediate,concrete,andquitehumble:theproblemofsuffering,theproblemofpain.Somethingthatwedon’tliketolookat,somethingthatwetendtorunawayfrom.Somethingthatwewishwouldjustgetoutofthewaysowecoulddealwiththelargerissuesoflife.ButtheBuddhahadtheinsighttoseethatdealingwiththisveryimmediate,veryhumbleissuereallydoesopenyouuptothelargerissuesoflife.Eventhoughthemaintopicofhisteachingswassuffering,itwasn’tlimitedjusttothat.Whathesawwasthatifyoufocusedonthisoneissue,alltheotherissuesgetclearedup.Eitheryoufindthattheygetansweredoryourealizethattheyweren’tworthansweringtobeginwith.

It’simportantthatwerealizethisaswepractice.Somepeoplesaythatoursufferingissuchasmallselfishissuetobedealingwith.Whycan’twebedealingwithlargerissueslikecompassion,theworldasawhole,theinterconnectednessofeverybody?Why?Becausethoseissuestendtobevagueandabstract.Theyreallydon’tgettothemainissueinlife:whyitisthatthemindcreatessufferingforitself.That’sthebigissue.If,throughourcompassion,wecouldsaveotherbeings,thenthatwouldbeausefultopictofocuson.Buttheproblemisthateachofussuffersbecauseofourownlackofskillindealingwithpain.Ifwe’dbewillingtolearnfromthepain,theneachofuscouldtakecareofourproblemsandtherewouldn’tbeissuesinlifeatall.

Soasyoumeditate,keepremindingyourselfthatyou’repreparingyourselftodealintelligentlyandinsightfullywithissuesofpain,suffering,diseaseinbodyandmind.Particularlyinthemind.Paininthebody,asitturnsout,isnottheissue.Wemakeitanissuethatspreadsintothemind.Ifpainsimplyaroseinthebodywithoutourconnectingittoanysufferingordiseaseinthemind,itwouldn’tbeanissue.

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Theproblemisthatthemindhaslaidclaimtothebody.Afterall,itneedsthebodytohelpmanipulatetheworldtogetwhatitwantsoutofit.Soithasasenseofownership,oratleastittriestoassertownership.Butthenitturnsoutthatthethingitwantstoown,thethingitwantstomanipulate,hasproblems.Andsoit’sstuck.Itcan’treallyletgobutcan’treallycontrolit.AstheBuddhapointedout,yoursenseofselfcomesfromthissenseofcontrol.Wecan,toatleastsomeextent,controlthebody.That’swhyweassumethatit’susorours.Butthenyourunintothefactthatyourcontrolisn’tcomplete.Thisisthesourceofalotoftheconversationsandargumentsandcomplaintsinthemind.Whyisthis?

AstheBuddhaoncesaid,yournormalreactiontopainistwofold:one,bewildermentastowhyisthishappening;andthen,two,thesearchtofindsomebodywhoknowsawayoutofthispain.Becausethosetwotendenciesoccurtogether—thebewildermentplusthesearch—thesearchtendstogooffinthewrongdirections,likethestorytheytellofthemanwhojumpedonhishorseandrodeitoffinalldirections.Themindthrashesaround,graspingatthis,graspingatthat.SotheDhammathatexplainsthecauseofsufferingandthepathtoitsendistheBuddha’scontributiontoendourbewildermentsothatoursearchactuallyleadstotheendofsuffering.Inthecourseoffollowinghispath,you’llalsofindthatotherissuesgetsettledaswell.

Sufferingislikethewateringholeinthesavannah.Ifyou’regoingouttoshootadocumentaryontheanimalsinthesavannah,youdon’trangeoverthesavannahlookingforthem,thembecauseforthemostpartyouwouldn’tfindthem.They’dseeyoucomingandthey’dhide.Butifyoustationyourcameranexttothewateringhole,everybody’sgoingtohavetocometothewateringholeatsomepointduringtheday.That’swhenyougettoseethem.Andit’sthesamewithpainandsuffering:Alltheissuesinthemindwillgatheraroundhere,sothisiswhereyougettoseethem.Ifyou’reintherightposition—whichiswhatweretryingtocreatehereaswemeditate,puttingthemindinapositionwhereithasenoughsenseofsecurityandsoliditythroughitspracticeofmindfulnessandconcentration—youcanresistyournormalreactiontopainoratleastdropthenormalreactiontopainandreacttoitinanewway.AstheBuddhasaid,thewaybeyondsufferingistocomprehendit.Comprehendingmeansthatyouunderstanditsothoroughlythatyoucanletitgo.Youdevelopasenseofdispassionforit.Sotocomprehendityouhavetowatchitagainandagainandagain.Themoreyouwatchit,themoreyoulearn.

Thisabilitytolearnisanimportantpartofthemeditation.Whenyoumeditate,you’renotsimplyputtingthemindthroughthemeatgrinder:i.e.imposingaparticulartechniqueonitthat’ssupposedtodoalltheworkforyou.Thetechniqueputsthemindinapositionwhereitcanobserveitself,whereitcanobserveitstendenciesandlearnfromwhatitwatches.Thisinvolvesfeedback

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loops.Inotherwords,youdealwiththepaininacertainwayandthenyouwatchandseewhathappens.Thenyoudoitagainandseewhathappensagain.Ifyou’vewatchedenoughtorealizethatthisparticularapproachdoesn’twork,thenyoustoptoconsiderwhatotherapproachmightwork.Thisishowyoulearnaboutthings.Youdon’tjustsitthereandlookatthem.Youpokethem.

It’slikecomingacrossalittleanimalintheforestandit’sallcurledup.Soyoupokeitalittlebittoseewhetherit’salive.Ifyoureallywanttolearnaboutit,youtakeitintothelaboratory.WhenIwastakingbiologyincollege,ourfirstexperimentwastotakesomelittlerabbitsandputtheminaglassbox,andthenchangethetemperatureintheboxtoseehowtherabbits’respirationresponded.AfterwardsIreallyfeltsorryfortherabbits—theyhadn’tvolunteeredfortheexperiment—butatleastwedidn’ttormentthem,andwedidlearnsomething.Whenweloweredthetemperature,theybreathedmoreslowly.Whenweraisedthetemperature,theybreathedmorequickly.Inotherwordsyouchangetheconditionsandseehowthingsrespond.

It’sthisability,one,toactandtwo,toobserve:That’showwelearnaboutthings.Ifyousimplyactedwithoutobserving,you’dbelikeamachine.Ifyousimplyobservedwithoutacting,youwouldn’tknowanythingforsure.Thingswouldcomeandthingswouldgoandyouwouldn’tknowwhattheconnectionswhere.

Soyoulearnhowtosithereandwatchanddothingswiththepain.Andsometimesthedoingmeanssimplytreatingitwithequanimity,tryingnottoidentifywithit.Simplywatchingitasaneventthatcomesandgoes.Thatisakindofaction.Youdecidetotakethatapproachandthenwatchwhathappensasaresult.Youmaynoticethattherearechangesinthepain.Sometimesitflaresupandsometimesitdiesdown.Sometimesthemindisperfectlyfine;othertimesthemindisaggravated,irritatedbythepain.Well,whathappened?Whentheaggravationcomes,whatcomesalongwiththeaggravation?Whentheaggravationgoes,whatgoesalongwiththat?Posethequestion.Eventheposingofaquestionisakindofaction.It’sapartofyourexperimentwiththepain.

ThisiswhytheBuddhahasusdividethingsintotheaggregates,becausethecomingsandgoingsofperceptions,thecomingsandgoingsofthoughtfabricationsaregoingtohaveanimpactonthepain.Youseethattheperception,thelabelyouplaceonthepain,actslikeabridge.Certainperceptionscomeandtheymaketheanguishflareup.Whenyoucancatchthathappening,yourealizethattheperceptiondoesn’thavetobethere.Anythingthatarisescanpassaway.

Sointhiswayyoupokethepain.Youchangetheenvironmentaroundthepaintolearnabouthowitacts.Thisisthewayyoulearnaboutit,throughthecombinationofthedoingandthewatching.That’sthefeedbackloop.Thewatchinghelpsyouchangethedoing,andthechangesinthedoinghelpsyou

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understandwhat’sconnectedwithwhat.Youcometoseehowalotofthenarrativesofyourlife,alotofyourworld

views,comeflaringup.Ioncehadaverysadconversationwithamanwho’dbeenamartialartsexpertandhadbeenabletodoamazingthingswithhisbody.YetashegotolderhedevelopedreallybadarthritisandhewasconvincedthatGodwasdoingthistohim.OfcoursetheideathatGod,thecreatoroftheuniverse,wasdumpingonhim,wasahorriblestory,ahorribleworldviewtocarryaround.Yethewouldn’tletitgo.Soofcoursehewasgoingtosuffer.

Ifyouhavethatkindofworldview,itmakesitdifficulttolookatthepainwithcuriosity,withthesimpledesiretocomprehendit,becauseyou’realsocarryingaroundtheideathatthebasicprincipalunderlyingtheuniverseisdumpingonyouinanunfairway.Butifyousimplyhavetheattitudethatwhatevercomesupandcausespainandsuffering,you’regoingtoletthatgo,youquicklyseewhichnarrativesandworldviewsaggravatethepainandwhichonesarehelpful.That’showthishumbletopicofpaincanstartaddressingalotofthebiggerissuesthatyoucarryaround.

Soasyoudealwithbothphysicalandmentalpaininyourpractice,realizethatit’snotsomethingyoujustwanttopushoutofthewayorgetpastsoyoucangetontotherealwork.Dealingwiththementalpainistherealwork.Andalltheotherissuesinyourlifearegoingtocomegatheringaroundhereaswell.You’llbeabletoseetheminaction.They’reallpartofthecomplexyouwanttocomprehendtothepointwhereyoucangaindispassionandletgo.Whateveriscausingthesuffering,youletgoofit.Atthesametime,youdevelopthequalitiesthatallowyoutostaythereandwatchandprobeandlearn.

Thiswayyoudon’tgetoverwhelmedwiththedesiretopushthepainawayandgetridofit.You’vegotyourselfinapositionwhereyoucanwatchforlongperiodsoftimeandnotloadyourselfdownwiththepain.Theotherdayweweretalkingaboutdealingwithaggravationsthatlastforhoursandhours.Well,oneofthetricksfordealingwithaggravationsthatlastforhoursandhoursisnottothinkaboutthehoursandhours.Thepainhasbeenherefortwohours;don’tthinkaboutthepasttwohoursofpain.Thinkaboutwhatthereisrightnow,rightnow,rightnow.Whenyouwonderhowmuchlongerit’sgoingtolast….don’task.“HowmuchlongerwillIhavetosithere?”Don’task.Simplyaskingthatcreatesthatstory,thatworldinyourmindthat’sgoingtoweighthingsdown.Ifyoudealjustwiththepaininthepresentmoment,itdoesn’tweighthepresentmomentdowntopointwhereit’sgoingtobreak.

Soifyouallowyourselftobehumbleenoughtodealwithjustwhat’sgoingoninthepresentmoment,towatchwhenthepaincomesandwhenitgoesandwhatcomesandgoesalongwithit,youfindthatyourwillingnesstobehumblewillopenthingsuptosomethingreallygrand.

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IgnoranceMarch12,2008

There’saquestiontheBuddhahasusaskourselveseveryday.It’sthis:”Daysandnightsflypast,flypast,whatamIdoingrightnow?”That’sthebig

issue.Noticethequestionisnot,“WhoamI?”That’saquestiontheBuddhasaysisnotworthasking.Ifyoutrytoanswerthatquestionyouendupgettinglostinwhathecallsathicketofviews,ajungleofviews,atangleofviews,afetterofviews.

Sotheproblemisnotthatwedon’tknowwhoweare;wedon’tknowwhatwe’redoing.Wewanthappiness—everythingwedo,say,andthinkismotivatedbythedesireforhappiness,thedesireforwell-being—andyetoftenwhatwedo,say,andthinkleadstosuffering.That’stherealprobleminlife.That’spreciselytheproblemtheBuddhaproposestosolve.

Hewantsustounderstandwhywedon’tknowwhatwe’redoingandhowwecanlearntodothingsskillfully.Thereasonwedon’tknowwhatwe’redoingisbecausewe’rebewilderedbysuffering.Sufferingiscomplex.Itdoesn’tcomefromonesinglecause.Itcomesfrommanycausesactingtogether.Andtheprinciplebehindthosecausesiscomplex.It’snotthecasethatifyoudosomethingunskillful,lightningwillimmediatelystrikeoutofthesky.Sometimesthesufferingyouexperiencecomesfromactionsyoudidalongtimeagoandyoudon’tseetheconnections.

Soashesaid,ournormaleverydayreactiontosufferingistwofold:Ontheonehandwe’rebewilderedbyit,andontheotherwestartsearching:Whoisthereouttherewhoknowsawayoutofthissuffering?Aschildrenwegoimmediatelytoourmothers,ourfathers.Wefindthattherearesomekindsofsufferingtheycanhelpuswithandotherstheycan’t.Sowegolookingforotherpeople.Andbecauseourquest,oursearchoutsideisbasedonbewilderment,itoftenleadsustothewrongpeople,tothewrongideasofwhatwecandoaboutsuffering.Sowehavetolearnhowtolookverycarefullyatwhatwedoandwhatcomesaboutastheresultofwhatwedo.

That’swhytheBuddhasaidthebasicdistinctioninhisteachingsisthedistinctionbetweenwhat’sskillfulandwhat’snot.Whatareyoudoingthatleadstowellbeingandwhatareyoudoingthatleadstosuffering?Hesaidthatwhenhelearnedhowtodividehisthoughtsintotwotypes,skillfulandunskillful,thatwasthebeginningofgettingontherightpath.Inotherwords,helearnedhowto

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lookathisthoughtsnotsomuchintermsoftheircontent,butintermsofthecausesbehindthemandtheresultstowhichtheylead.Helookedathisthoughtsaseventsinacausalpattern.

Thisiswhy,whenwemeditate,welearnhowtostepoutsideofourthoughts.Focusonthebreathtocreateafoundationfromwhichyoucanthenlookatotherthoughtsastheyarise,toseethemsimplyasevents,arisingandpassingawayaspartofacausalstream,sothatyoudon’tgetcarriedawayinthestreamofwhattheymightmean.

ItwasfromthisbasicdistinctionbetweenskillfulandunskillfulthattheBuddhadrewoutthefourNobleTruths:skillfulcauses,thepath;unskillfulcauses,craving;theresultsofskillfulcauses,i.e.,theendofsuffering;andtheresultsofunskillfulcauses,i.e.,continuedsuffering.ThosearethefourcategoriesofthefourTruths.Andthis,theBuddhasaid,ispreciselywhatweneedtoknowifwe’regoingtoputanendtosuffering.Wehavetolearnhowtolookatouractionsintheseterms.

Tobeginwith,thefourNobleTruthsarelikeaframeworkforlookingattheissuesofyourlife.Whenanythingcomesup,askyourself:Isthissufferingorisitthecauseofsuffering?OramIonthepathtotheend?Whichpartofthepathtotheend?—because,afterall,thepathiseightfold,andyouwanttoknowwhichfoldsyou’vegot.Thenwhenyouknowwhichcategoryyou’redealingwith,youhaveanideaofwhattodowithit.Ifit’ssuffering,youhavetolearnhowtocomprehendit.Thatmeanswatchingitcarefullytoseehowitarises,howitpassesaway,sothatyoucandevelopasenseofdispassionforit.

Oftenthethingsweliketurnouttobeformsofsuffering,butwe’vedesensitizedourselvestothefact.Butifwelearnhowtolookcarefully,webegintoseehowthesethingswelikearereallystressful.Youwanttolearntoseethemfromthatperspectivesothatyoucandevelopasenseofdispassiontowardthem.Otherwiseyoujustkeeponcreatingmoresufferingwithoutrealizingwhatyou’redoing.Butonceyourealizethatthere’ssuffering,youlookforwhatyou’redoingthat’scausingthesuffering,whatelsearisesinthemindatthesametimeasthatsufferingorstress.Inparticular,youlookforwherethecravingis,whatkindofcravingitis–itcanbesensualcraving,cravingforastateofbecoming,orcravingtoseewhateverbecominghascomeintobeingbedestroyed—becausethatcraving,too,leadstomorekindsofbecoming.That’soneoftheparadoxesintheBuddha’steaching.

Ifyourecognizeanyofthesekindsofcraving,yourdutyistoabandonthem,toletthemgo.Nowthisoftengoesagainstouroldhabits.Justasweoftenmistakestressforsomethingthatweactuallylike,wetendtoseeourformsofcravingasourfriends.Welikethem,wenourishthem,wetakethemasourcompanions.ButastheBuddhasaid,thesethingsarelikesomeonewho’sworked

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hiswayintoourconfidence,intoourtrust,andthensomedayplanstokillus.Soyouhavetobeverywaryofthesethings.Whenyourecognizethem,letthemgo.Nomatterhowmuchyou’velikedtheminthepast,youhavetorealizethatifyouwanttoputanendtothissufferingyou’vebeencreating,youhavetolearnhowchangeyourhabits.Youletthesethingsgo.

Asforthepath,that’ssomethingyouwanttodevelop.Mindfulnessissomethingyouwanttodevelop,concentration:allthefactorsofthepath.Don’tsimplywatchthemcomeandgo.Ifyouseethatmindfulnesshasarisen,youwanttomaintainit,youwanttodevelopit.Ifit’slapsed,youdowhatyoucantoreestablishit.Keepworkingatthis,bringitintobeing.Thisisaformofbecoming,butit’sthekindofbecomingyouneedinordertogettotheendofthepath.Becauseasyoulearnhowtounderstandtheprocessofbecomingthroughcreatingskillfulstatesofbecoming,youdevelopthesensitivitythatallowsyouultimatelytoletgoofanykindofbecoming.

Andfinallywhenyouseetheendingofsuffering,i.e.,dispassionforthecraving,youwatchthat.Inotherwords,you’renotonlylettinggo,you’rewatchingthelettinggo,youwitnessthelettinggoatthesametimetoseewhathappens.

Whenyoulearnhowtolookatyouractionsandyourexperienceinthisway—intermsofthisframeworkandofthedutiesthatcomefromtheframework—that’swhenyou’reonthepath.You’repracticingwhat’scalledappropriateattention:lookingatthereallyimportantissuesofwhat’shappeninginthepresentmomentandwhatyouneedtodoinresponse.It’snotthecasethatyouseesufferingonceandcomprehenditandthat’sallyouneedtodo.Yourpowersofcomprehensiongrowstrongerasyoudevelopthepath,andyouneedthemtobestrongertoseethesubtletiesthatsurroundtheissueofsuffering.Allthesefactorsarereallyinterrelatedandthey’reallskillsthatyoudeveloptogether.

Thisiswhythepathisagradualone.Youneedtodevelopyoursensitivityovertime—whichiswhytheworkputintobeingskillfulnotonlyasyou’remeditatingbutalsointhecourseofthedayiseffortwellspent.It’sworthwhilework.You’renotdistractingyourselffromtheunconditionedasyoufocusonthesethings;youareactuallysensitizingyourselftotheareainyourawarenesswhereeventuallytheunconditionedwillberevealed.AstheBuddhasaid,youtouchthedeathlesswiththebody.Inotherwords,thesameplacewhereyou’reexperiencingthebodyrightnowiswherethedeathlesswillbetouched.Thebodyitselfisnotthedeathless,butthatareaofyourawarenessiswhereyouwillsee,whereyouwilltouchtheunconditioned.Andtheonlywayyoucanseeitthereistosensitizeyourselftotheareathroughbecomingmoreandmoreskillfulwiththewayyoubreathe,thewayyouthink,thewayyoudealwithyourfeelingsandperceptions.

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Alltheseprocessesoffabricationareconditionedbyignorance.Thisiswhypayingattentiontothatsimplequestionof“WhatamIdoingrightnow?”isnotjustameansforbeingheedful,whichisoneofthereasonstheBuddhahasyouaskthatquestion.It’salsodirectingyoutothespotthatyouneedtoworkoninordertoputanendtosuffering:thespotwhereintentionhappens,thespotwhereresultsofyourintentionsareexperienced.Youreallywanttobecomesensitivetotheseprocessessothatyoucantakethemapart.

Soit’snotaquestionofwhoyouare.It’saquestionofwhatyou’redoing.Whataretheresultsofwhatyou’redoing?Howcanyoudoitmoreskillfully?HowdoyouapplythedifferentdutiesofthefourNobleTruthssothatyougetmoreandmoreskilledatthem?Thosearequestionsworthaskingandworthfindingananswerfor.Onceyou’vefullyunderstoodthoseanswers,fullymasteredalltheproceduresneededtofindthoseanswers,you’vereachedtheendofquestioning.Youknowtruehappiness,whichwasthereasonyou’vebeenactingallalong.That’swhenallyourignorancewillend.Youmaystillnotknowtheanswerstoalotofotherquestions,butansweringthesequestionstakescareofallthereallyimportantissuesinlife.

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InTermsoftheFourNobleTruthsMay18,2008

TheBuddhaoncesaidthatthere’snooneinternalqualitymoreusefulforawakeningthanappropriateattention:askingtherightquestions,lookingatthingsintherightlight.Andappropriateattentionessentiallycomesdowntoseeingthingsintermsofthefournobletruths.Andthetruthsherearenotissuesofjustsaying,“Well,thereissuffering,thereisthecause,thereiscessation,thereisapath.”It’sexpressedinthisway:“Thisissuffering.”Inotherwords,youlookdirectlyatwhatsufferingisorwhatstressis.Youtrytoidentifyinyourimmediateexperiencewhatthecauseofsufferingis.Thisisthecauseofsuffering,theoriginationofsuffering,whatarisestogetherwithsuffering.Thisiscessation.Thisisthepath.Inotherwords,youlookforthesethingsinyourdirectexperience.Thisistheframeworkofquestionsyoubringtothedirectexperience—whereisthestress?Oh,it’srighthere.Whereisthecause?It’srightheretoo,butyouhavetolookcloselytofindit.

Whenyou’relookinginthisway,youtrytoapplythedutiesappropriatetoeachoftheseexperiences.Whenyouexperiencestress,youtrytocomprehendit.Comprehendingmeansknowingitsowellthatyoudevelopdispassionforit.Whenyoucanidentifythecauseofstress,ortheoriginationofstress,thedutyistoabandonit.Thecessationofstress,whichisdispassionforthecause,that’ssomethingyouwanttowitness,toseeforyourself:sacchikaatabbam.Andfinallytheelementsinyourexperienceyoucanidentifyaspatharethingsyouwanttodevelop.Youwanttonurturethem,strengthenthem,bringthem,astheysay,totheculminationoftheirdevelopment.

AstheBuddhapointsout,whileyou’reengagedinthisproject,issuesofselfandnotself,andultimatelyevenbeingandnotbeing,areirrelevant.Youtrytolookatexperiencepurelyintheseterms,thetermsofstressandtheotherFourNobleTruths.Questionsof,“DoIexist?DoInotexist?WhatwillIbe?WhathaveIbeen?”Thoseallfalltothewayside.Youtrytodevelopthefactorsofthepath,inparticular,RightView,RightMindfulness,andRightEffort,tobringthemindtoastateofRightConcentrationsothatyoucancomprehendstress.Onewaythisworksiswhenthemindisreallyconcentratedandthenyouleaveconcentration,it’susefultoaskyourself,“Whereisthestresscomingin?AssoonasIleaveconcentration,whatadditionalstressisthere?”

That’sonewayofdevelopingdispassionforthoseformsofstressoutsideoftheconcentration:attachmenttothebody,tofeelings,perceptions,ideas,even

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attachmenttosensoryconsciousness.Youwanttonoticethatwhenyouleaveconcentration,thesethingsgetheavier,moreburdensome.Thestoriesyoubuildaroundthem,thesenseofwhoyouarethatyoubuildaroundthem,thesenseoftheworldthatyoubuildaroundthem,allofwhichiscalledbecoming:Itbecomesaburden.Itbecomes,touseAjaanMahaboowa’sphrase,asqueezeontheheart.Andyouwanttoseethat,youwanttoappreciatethat,detectiteverytimeithappenssoyoucanreallycomprehendthestressandsuffering.Inotherwords,reallydevelopasenseofdispassionforit.

Sothat’sdevelopingthepathforthepurposeofcomprehendingsuffering.Andthenasyoucomprehendit,intheactofcomprehendingit,youstartlettinggoofthecause.Youfeeldispassionforthecravingthatleadsyouthere,andyouwanttowitnessthatdispassion—forthatmakesyoumoreandmorewillingtolookatevensubtlerlevelsofstress.You’veseenthepatterninoperationthatwhenyouletgoofthecause,youreallydoexperiencegreatrelief,asenseofmorespaciouswell-being.Andultimatelywhenyou’vetakencareofallyourattachmentsoutsideofconcentration,that’swhenyouturnontheconcentrationitself.

AjaanMunhasaninterestingteaching.Hesaystherecomesapointinthepracticewhereallfournobletruthsturnbackintoone.Everythingistobeletgo.Everythingistobecomprehendedtoapointofdispassion,soyouletgoevenofthepathitself.Foryouseethateveninconcentrationthereisanelementofstress.Thereisinconstancy,stress,afluctuationinit,becauseit’sconditioned.Andwhenyoudevelopdispassionforthat,youtotallyletgo.Andbecauseyourpassionfordoingitwaswhatkeptitgoing,inthelettinggothatalsobringsaboutcessation.

Everybodywantstoknowwhathappensaftercessation.Well,there’snoaftercessation.What’sleft,what’snotleft,it’scalledobjectifyingnon-objectification.Becausewithcessation,there’sanotherdimension,whichisoutsideofspaceandtime.Andoutsideofspaceandtime,there’snoafter.Thereisnoleftoverornotleftover.Eventheconceptsofexistenceandnonexistencedon’tapply.

There’sapassagewheretheBuddhaistalkingtoKaccayanaGotta.KaccayanaGottahasaskedhimwhatreallyisRightView,andtheBuddhagivesthesubtlestofallofhisdefinitionsofRightView.Whenyouaresimplywatchingstressarise,theideaofnonexistencedoesn’toccurtoyou.Asyouwatchstresspassaway,theideaofexistencedoesn’toccurtoyou.Youputyourmindintoapositionofsimplywatchingstressarising,stresspassingaway.Atthatpoint,theconceptofbeing,likeabeing,satta,doesn’toccur.Notionsofexistenceandnonexistencedon’toccur.Andinthatstateofmind,theideaofwhetheraselfwouldexistornotexististotallyirrelevant.

It’snotoneoftheissuesyou’remeanttoaskwhenyouaredealinginthe

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subtlestlevelofRightView.You’resimplymeanttoask,isthisstress?Yes.Thisisstressarisingandpassingaway.Anythingthatyouseearisingandpassingaway,youlearntoseeitallasstress.Thatofcoursewouldincludethepath.Andatthatpoint,inAjaanMun’sphrase,whenallthefournobletruthsbecomeone,everythinggetsletgo.ThemotivationforwantingtodothisistheBuddha’sstatementthatfruitionistheultimatehappiness.AndasAjaanSuwatoncesaid,onceyouattainultimatehappiness,youdon’tcarewhetherthereisexistenceornonexistence,orifthereissomebodythere,ornobodythere.Thoseissuesareallirrelevant.Becauseexistenceandnonexistencebasicallyhavemeaninginthecontextwherethere’sstillsuffering.Weclingtothequestionoftheexistenceornonexistenceofaselfbecausewehopetheanswertothequestionwillleadusawayfromsufferingtotruehappiness.Butwhenthetruehappinesshasbeenattainedandrealized,thoseconceptsarenolongerrelevant.

There’sapassagewheretheBuddhaoncesaidthatbeliefinannihilationismisthehighestofallwrongviews,becauseithelpsleadtowarddispassion.Butwedon’twanttoholdontothehighestofwrongviews.Wewanttoholdontorightview,whichrephrasesallthequestionsintermsofthefournobletruths,andhasyoulooksimplyat,“Rightnow,whereistherestress?”Whenyoucanidentifyit,trytocomprehendit.Developwhateverqualitiesareneededtocomprehendit.Andasyoucomprehendit,youdevelopthekindofknowledgethatleadstodispassion.Yourealizeyoudon’twanttocontinuecreatingthisandfeedingit.Asyoustoptheprocessoffeedingit,thesufferingdisbands.That’sallthatreallymatters.

ForastheBuddhasaid,allhetaughtwassufferingandtheendofsuffering,stressandtheendofstress.Andit’sallanissueofdoing.Sufferingissomethingyoucause,throughtheactivityofthemind.Thepathtotheendofsufferingisalsosomethingyoudo,somethingthattakesyoutotheendofsuffering.SotheBuddha’snotconcernedwiththewhatnessofthings.He’smoreconcernedwiththehownessofthings,howyoudoit:howyoucausesuffering,howyoubringittoanend.Ittakessomemajorshiftofourmentaluniversetobeconcernedmoreandmorewiththehowness,butit’sashiftthatreallypaysoff.

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FaithintheBuddha’sAwakeningMay19,2008

Focusonyourbreath.Knowwhenit’scomingin,knowwhenit’sgoingout.Andallowittobecomfortablegoinginandgoingout.Experimenttoseewhatrhythmfeelsbestrightnow.Asyoustaywiththebreath,you’restayinginthesameplacewheretheBuddhawasstayingwhenhegainedawakeningonthefullmoonnightinMaymorethan2,600yearsago.We’recommemoratingthatnighttonight.Infactwe’recommemoratingthreeeventsintheBuddha’slife.ItwasonthefullmoonnightinMaythathewasborn.And35yearslateronthefullmoonnightinMay,hegainedawakening.And45yearsafterthat,onthefullmoonnightinMay,hepassedawayintototalNirvana.

It’sgoodtoremembertheseeventsbecausetheyhelpputourownlivesintocontext.WhatdidtheBuddhaproveonthenightofhisawakening?Heprovedthatthereisatruehappinessthatdoesn’thavetodependonconditions.It’snottouchedbyaging,illness,ordeath.Andheprovedthatthishappinesscanbefoundthroughhumaneffort.NowtheeffortrequiredqualitiesthatwerenotspecialtotheBuddha,qualitiesthatweallsharetosomeextent,simplythathehadtakenthosequalitiesanddevelopedthemtotheirfullness.

Andsowhatdoesthismeanforourlives?Thereisthatpotentialfortruehappinessanditcanbefoundbydevelopingqualitieswithinthemind.ThisiswhythebeginningofthepathishavingfaithintheBuddha’sawakening.Inotherwords,hecandoit,wecandoit.SowhenwepayhomagetotheBuddha,wearealsopayinghomagetothispotentialwithinourselves.We’reshowingrespectforourdesirefortruehappiness.

It’sagoodthingtoshowrespectfor,becausetheworldtellsusthatthatkindofhappinessisimpossible:“Don’teventhinkaboutit.Buyourthings.Pretendthattheymakeyouhappy.Settleforahappinessthat’sfleetingandcompromised.”Soyoucanaskyourself,whatkindofpotentialdoyouwanttorespect?Thepotentialforfleetinghappinessbasedonmaterialpossessions,relationships,travelexperiences,whatever?Ahappinessthatcomesandgoes?Weknowit’sgoingtogo,sotoenjoyit,wehavetocloseoureyestohugeareasoflife.Orarewegoingtolookforanopen-eyedhappinessthatadmitsthedrawbacksofourworldlypleasures?Wherewedevoteourselvestotheeffortthat’srequiredtodevelopthosequalitiesinsidethemind?That’sourchoice.

Whatarethosequalities?Well,theystartwithmindfulnessandalertness,

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qualitieswe’redevelopingrightnow.Aswekeepthebreathinmind,that’smindfulness.Andaswewatchthebreath,wealsowatchthemindtomakesureitstayswiththebreath.That’salertness.Ifwecatchitwanderingoff,thenwebringwithaqualitycalledardency,whichmeansthatassoonaswecatchitwanderingoff,webringitrightback.Whilethemindiswiththebreathwetrytobeassensitiveaspossibletothebreathing.Thinkofthebreathingasawholebodyprocess.Yourentirenervoussystem,fromthetopoftheheaddowntothetipsofthetoes,everypartofthebodyisinvolvedtosomeextentwiththebreath.Andthinkofthebreathnotjustastheaircominginandoutofthelungs,butalsoasthemovementofenergythroughoutthebody.Trytobesensitivetothat.Asyou’resensitivetoit,useyourpowersofevaluationandobservationtoseewhatfeelsbest,whatkindofbreathingfeelsgratifyingthroughoutthebody.

Thisisagoodpathtofollowbecauseitdoesn’tsaveallofitspleasurestotheend.Thereispleasureinthemeditation.Thereisalsothepleasureofknowingthatthepathdoesn’taskanythingignobleofyou.Allthequalitiesyoudeveloparegoodqualitiesofmind,noblequalitiesofmind,whichiswhytheysaythattheDhammaisgoodinthebeginning,goodinthemiddle,goodintheend.

Thequalityofardencyisespeciallyimportant.It’swhathelpstheothergoodqualitiesofthemindgrow.It’spartofrighteffort.Righteffortinvolvesthreeissues.Firstissimplytheamountofeffort,theamountofeffortthatyou’reupfor.Thereisafamousstoryofamonkwhohadbeenverydelicatelybroughtup.Hislifewassorefinedthathairwasgrowingonthesolesofhisfeet.Heneverwalkedonanythingrough.Sowhenhedecidedtoordainandwasdoingwalkingmeditationonasandypath,hisfeetstartedbleeding.Hebegantogetdiscouraged.“Maybe,”hesaid,“maybeIshoulddisrobe.Gobackandbealayperson.”TheBuddhasawwhatwasgoingthroughhismind,soheappearedrightinfrontofhim.Hesaid,“Areyouthinkingofdisrobing?”Themonk—hisnamewasSona—saidYes.”AndtheBuddhasaid,“Sona,whenyouwerealayperson,wereyouskilledatplayingthelute?”Yes,hewas.“Andwhenyouplayedtheluteandthestringsweretootight,diditsoundgood?”No.“Whenthestringsweretooloose,diditsoundgood?”No.“Inthesamewayyouhavetotuneyourefforttowhatyou’recapableof:nottootight,nottooloose,justrightforwhatyoucando.

That’sthefirstissueinofrighteffort:exertingtheamountofeffortthat’srightforyourightnow.Youhavetogaugewhat’stoomuch,what’stoolittle.Butit’snotjustanyoldeffort.That’sthenextissue.TheBuddhadefinesrighteffortasgeneratingdesire:Youhavetohavetherightattitude;youhavetowanttodoit.Inotherwords,youhavetovaluethepath,youhavetovaluethegoal.Sometimeswhenthepracticegetsdryyouhavetogiveyourselfagoodpeptalk,remindyourselfofwhyit’sagoodthingtodo.

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Todowhat?That’sthethirdissue,whichisthetypeofeffort.Ifunskillfulqualitiesbasedonsensuality,illwill,orcruelty,ariseinthemind,youtrytoabandonthem.Iftheyhaven’tarisen,youdowhatyoucantomakesuretheydon’t.Inotherwords,youcananticipatesometimesthatthesethingswillarise,soyoutrytorestrainyourselfaheadoftime.Ifyouknowthatlookingatsomethingisgoingtogiverisetogreed,anger,delusion,lust,orfear,youdon’tlookatit.Oryoutrytolookatitinadifferentwaysoastopreventthosequalitiesfromarising.Asforskillfulqualities,iftheyhaven’tarisenyet,youtrytogiverisetothem.Whentheyhavearisen,youdowhatyoucantodevelopthemasfullyasyoucan.

Sotherearefourtypesofeffort:abandoningunskillfulqualitiesthathavearisen,preventingunskillfulqualitiesthathaven’tyetarisen,givingrisetoskillfulqualitiesandthendevelopingthem.Soallinall,rightefforthasthesethreeaspects:One,what’stherightamountofeffortyoucanhandlerightnow?Two,what’stherightattitudetolearnhowtogiverisetodesiresothatyouwant—three—todevelopgoodqualities,youwanttoabandonunskillfulones.Eventhoughtherearetimeswhenwetakelust,anger,andgreedtobeourfriends,wehavetorealizethesearenotourfriends.Theyturnonus.Theymakeusdostupidthingsandthenwhenwereaptheresults,theyrunaway.Ifyouhadfriendslikethat,youwouldn’thangaroundthemverylong.Butheretheyariseinthemind,soyouidentifywiththemandyoufallforthem.

Thisisanimportantlessoninthepath.Justbecausesomethingarisesintheminddoesn’tmeanthatyouhavetofollowit,thatyouhavetobelieveit.Astheysay,don’tbelieveeverythingyouthink.Trytodevelopqualitiesthatareyourfriends,thatwillleadyoutodothingsthatyouwillbeproudtohavedone.Qualitieslikemindfulness,alertness.OrthequalitiesthataretraditionallyassociatedwiththeBuddha:wisdom,compassion,andpurity.Thesequalitiesmayseemfaraway,butastheBuddhapointsout,theycanbedevelopedsimplybytakingtruehappinessseriously.Wisdombeginswiththequestion:WhatwhenIdoitwillleadtomylong-termwelfareandhappiness?Thatquestioniswisebecauseyourealizethathappinessdependsonyouractions.Youcan’tjustsitandhopeforittocomefloatingby,orexpectyourBuddhanaturetosuddenlyariseanddoeverythingforyou.Youhavetocreatethecauses.Andthenyourealizethatlong-termhappinessisbetterthanshort-term.That’showwisdombegins.AstheBuddhaoncesaid,whenyouseeanabundanthappinessthatcomesfromsacrificingalesserhappiness,youshouldbewillingtosacrificethatlesserhappinessforthegreaterone.

Itsoundsobviousbutwhenyoulookatthewaypeoplelivetheirlives,it’sasifthey’dneverheardofthisidea.Everyonegoesrunningforthequickfix.Soalwaystrytokeepinmindthatthelong-termhappinessistheonethat’s

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worthwhile.Thenyoureflectonthefactthatifyouwantyourhappinesstolast,itcan’t

dependonthesufferingofotherpeople,becausetheywanthappinesstoo.Soyouhavetokeeptheirhappiness,theirwell-beinginmind.Attheveryleast,makesurethatyourhappinessdoesn’toppressthem.That’sthebeginningofcompassion.

Andfinallypurityisthewillingnesstolookatyouractionsandseeiftheyactuallydoleadtotruehappiness.Beforeyouact,trytoanticipatetheresults.Ifyouanticipateanyharm,don’tactinthatparticularway.Ifyoudon’tanticipateharm,goaheadanddoit.Whileyou’redoingit,watchtoseewhatactualresultscome,becausesometimesyouractionsgiveimmediateresults.Ifyouseethatthey’reharmful,youstop.Ifnot,goahead,continuewiththeaction.Finally,oncetheactionisdone,reflectonthelongertermresults.Andifyouseethattheycausedharm,gotalkitoverwithsomeoneyourespectandresolvenotrepeatthataction.AstheBuddhasaid,thisishowyoupurifyyouractions—sowhatyoudoandsayandthinkactuallydoesleadtotruehappiness.

SoallthesequalitiesoftheBuddha—wisdom,compassion,andpurity—comefromthesimpleprincipleoftakingyourtruehappinessseriously.You’dthinkthatwouldbewhatwewouldallwanttodo:totakeourtruehappinessseriously.Butagainyoulookaroundandit’sveryrare.Thisiswhyit’susefultothinkabouttheBuddha,hisexample.Thisiswhyhavingfaithinhisawakening,thathereallydidit,andthehappinesshefoundreallywastrue,issuchanimportantmotivationinthepractice.Wecan’tknowthatforourselvesuntilweputhispathintopractice.Thisiswhyitrequiresasenseofconviction.Someoftheresultswecanseealongtheway,buttheultimateresultcomesonlyafterwe’velearnedhowtoapplythisprincipleofrighteffort.

SotaketheBuddha’sawakeningasyourworkinghypothesis.AndasyoushowrespectfortheBuddha,rememberyou’realsoshowingrespectforyourdesirefortruehappiness.Andit’sagoodkindofrespect.Whenyouthinkofalltheotherthingsintheworldthatyoucouldrespect,thisisreallythemostworthwhile.

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FabricatingagainstDefilementMay20,2008

LastnightItalkedaboutthreeaspectstorighteffort:therightamountofeffortintermsofwhatyou’recapableofatanyparticulartime;therightattitudetotheeffort,theabilitytogeneratethedesirerequiredforwhatevertheeffortis;andtherighttypeofeffort,tryingtoabandonortopreventunskillfulmentalqualities,togiverisetoortodevelopskillfulones.

Thereisafourth,though,whichistherightamountofeffortrequiredbytheparticulartask.AstheBuddhapointsout,therearesomeunskillfulqualitiesarisinginthemindthatdon’trequireanyeffortatall.Yousimplywatchthemandtheygoaway.Afterall,everythingthatarisesfromconditionswillhavetopassawayatsomepoint.Andsomeofthesethingswhentheygoaway,reallydogoaway.That’sthelastyouseeofthatparticularproblem.Butotherscomeback.Andit’snotenoughtosay,“Well,itwentthefirsttime,it’llgoawaythesecondtime.That’sthewaythingsare.”That’snotthetypeofattitudetheBuddhatook.Iftheykeepcomingbackitmeansyouhavetoactuallyapplyseriouseffort,whathecalls“exertingafabrication.”It’satechnicalterm.Fabricationisofthreekinds:bodily,verbal,andmental.

Bodilyfabricationisthebreath.Exertingthebreathagainstanunskillfulmentalstatemeanscheckingtoseehowthatmentalstatehashadaneffectonthebody,andhowitgainsstrengthfromtheeffect.Forinstance,sometimesangerarisesinthemindanditgetsintothewayyoubreathe,intoyourheartrate,intothehormones.Andbecausethat’ssuchanunpleasantphysicalfeeling,orseriesofphysicalfeelings,you’reoverwhelmedwiththedesiretogetitoutofyoursystem.Youthinkthatbyexpressingtheanger,sayingsomethingharshorclever,whatever,willkeepthefeelingfromstayingbottledupinthebody.Butthatdoesn’tworkatall.Itjustcreatesnewhabits:thatyouhavetogiveintotheangereverytimeitcomes,otherwiseit’sgoingto,astheysayinThai,squeezeyournerves.Soyougiveinandactontheangerandbecomeafoolasaresult.

Thesamewithlust:Ifyoufeelyou’vegottogetitoutofyoursystembyactingonit,itsimplybecomesanotherunskillfulhabit.TheBuddha,however,offersanotheralternative:Usethebreathtocounteractthatimpulse,thatbelief.Findwherethebreathhasbeenchangedbythatemotion,andconsciouslybreatheinadifferentway.Itdoesn’tnecessarilymaketheemotiongoaway,butitdoesweakenit.Italsogivesyouaplacetostand.Youcanstandinamuchmorecomfortablesenseofthebodyandlookattheanger,lookatthelustfor

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whatitreallyis.Butyourabilitytodothisalsodependsontheverbalfabricationandthementalfabrication.

Verbalfabricationisdirectedthoughtandevaluation.Yourangermaydirectyourthoughtsatwhatabadpersonthatis,butyoucanconsciouslydirecttheminanotherdirection,thinkingforinstanceoftheperson’sgoodpoints.Thenyoucanevaluatethesituationtoseewhichwayofthinkingisbetterforyou,betterforthesituation.Inotherwords,youlearnhowtothinkinadifferentway,focusondifferentissues.Andactuallytalkyourselfoutoftheanger,talkyourselfoutofthelust.

Thisdependsinturnonthementalfabrication,thefeelingandtheperceptionthatgoalongwiththeoriginaldefilement.Thismeansfirstactuallyperceivingitasadefilement.Thisisoneofourbigproblems.AstheBuddhasaid,themainproblemwiththehindrances,forinstance,isyouseethingsinlinewiththem.Whensensualdesirearises,youthinkthattheobjectofthedesirereallyissomethingworthdesiring.Illwillarisesandthatpersonreallyisdespicable,reallyshouldsuffer.Sleepinessarisesandyouthink,well,it’sagoodtimetosleep.Restlessnessandanxietyarise,andyouthinkthattheissuestheyfocusonreallyarethingsyouhavetoworryabout.Ordoubtarises,andyouthinkyourdoubtsarejustified.Inotherwords,thesethingshoodwinkyouintoseeingthingsintheirterms.Ifsomethinglikablearisesinthemind,allyoucanseeisitsattractiveside.Ifsomethingyoudon’tlikearises,allyoucanseeisitsunattractiveside.

Topullyourselfoutfromundertheinfluenceofthesethings,youhavetorecognizethattheyaredefilements.Thenyouhavetolearnhowtoperceivetheissueinadifferentway.Lookforthestress.Lookfortheresultsofgoingafterthatattractivething.Andseethatitdoesn’tleadanywhere.Manytimesitleadstoactualnegativeresults.Youwanttokeepthatinmind.

That’swhatwehavemindfulnessfor.Remember,mindfulnessisn’tjustbeingawareofthepresentmoment.Ifyouweresolelyawareofthepresentmomentandnothingelse,youwouldhavenomemoryofwhathadworkedandhadn’tworkedinthepast,whatwasskillful,whatwasn’tskillful.You’dbetotallyatsea.Mindfulnessactuallymeanskeepingthingsinmind,remindingyourselfthatwhensomethinglooksattractive,it’snotnecessarilygoodforyou,maynotleadyoutohappiness.Andrememberyourexperiencewiththosethoughtsinthepast:Wheredidtheylead?Ifyougiveintolustwhathappens?Yougetwornout,thelevelinthemindjustfallsandfallsandfalls.Ifyougiveintoanger,you’reonfireallthetime.Yetsomehowweforgetthis.Andthenexttimetheimpulsearises,wegowithitagain.Itflashesalittlegoldourway,andwejustrunafterit.Itturnsout,ofcoursetobefool’sgold,butweforget.

Thisisoneofthereasonswhywedevelopmindfulness—keepingthebreath

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inmind,keepingtheFourNobleTruthsinmind.Itmeansjustthis:rememberingwhatledtosufferinginthepastisprobablygoingtoleadtosufferingagain,nomatterhowattractiveitmayseemrightnow.Otherpracticesthatdidleadthemindtoclarityinthepastwillprobablydoitagain.Soeventhoughthepracticesmayseemdifficult,youlearntoinspireasenseofdesireinyourselftodothem.Thisiswhattherightattitudetowardtorighteffortisallabout.AstheBuddhasaid,oneofthecustomsofthenobleonesistodelightinabandoning,andtodelightindeveloping.Thismeans,ofcourse,todelightinabandoningunskillfulmentalstates,andtodelightindevelopingskillfulones.Whichisjusttheoppositeofwheremostofusgo.Wedelightintheunskillfulthings,wewanttokeepdevelopingthem.Andwedon’tdelightindevelopingtheskillfulones.

AjaanSuwatoncehadacomment.Hesaid,“Lookrightthereatthethingsyoulike,that’swhereyou’regoingtofindthecauseforstress,thecauseforsuffering.”Soyou’vegottolearnhowtolookpasttheappearancesofthings,andrealizethatthisreallydoesrequirework.WhentheBuddhatalksaboutseeingthingsastheyreallyare,itdoesn’tmeansimplyacceptingthatthewayweareisthewaywe’regoingtohavetostayforever.Weshouldalsoseethatwehavethepotentialtogetridofunskillfulstates.AstheBuddhasaid,ifitweren’tpossibletogetridofthem,tototallybefreeofthem,hewouldn’tteachustodoit.Buthedidteachthat.Youcanbefreeofthesethings.

There’ssomeconfusionaroundthephrase“knowledgeandvisionofthingsastheyare.”Actuallythephraseis“knowledgeandvisionofthingsasthey’vecometobe.”It’saspecialkindofknowledgeinwhichtheresultsofpastkarmaarise,butyoudon’tcreateanynewstatesofbecomingoutofthem,andyoudon’ttrytodestroythem,either.Thisknowledgecomesattheveryendofthepathafteryou’vegottenridofgreed,anger,anddelusion,sothatyoucanseethesethingsastheyactuallyarise.Ifgreed,anger,anddelusionarestillarising,youcan’tseethingsasthey’vecometobe,becauseyou’vealreadyjumpedinandhavegotteninvolvedincreatingastateofbecomingaroundthem.

Soaslongastherearedefilementsinthemind,wehavetoadmitthat,yes,thesearedefilements.It’soneofthosewordsthatwehereintheWestdon’tlike.“There’snothingdefiledaboutmymind,”mostpeoplesay.Ofcoursethat’sthedefilementofpriderightthere.Soyouhavetoadmit,yes,thesethingsdodefilethemind,theymakeitdarker,theymakeitmoreobscure,andsomeofthemrequirerealworkbeforewecangetridofthem.Butonceyougetthehangofit,it’spleasantworkasyou’redevelopingmindfulness,alertness,concentration,discernment.Thesearegoodqualitiestohaveinthemind.Theydodependondesirebutit’sgooddesire.TheBuddhadidn’tsaythatalldesirewasbad.Afterall,theabilitytogeneratethedesiretoengageinskillfuleffortisanimportant

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partofrighteffort.It’sadesiretobedeveloped,tobepraised,tobeencouraged.Soalthoughitistruethatsomedefilementsgoawaysimplybywatching

them,that’sonlyoneofmanyapproachesyou’llneed,onlyoneofmanyaspectsofrightview.Ifyoutrytomakeitablanketapproach,youturnitintoawrongview,wrongeffort,wrongalldowntheline.Rightviewseesthatmanydifferentapproachesareneededinthepractice,todealwiththemanytricksofthedefilements.Andrighteffortiswillingtodowhateverisneededforthatparticularcase,thatparticulardefilement,orthatparticularskillfulqualityinthemind.

Youhavetobroadenyourview.Don’thopethatsimplyhavingahammerinyourtoolboxisgoingtoenableyoutobuildahouse.Youneedthehammerandthesawandthechiselandalltheothertools,andtheBuddhaprovidesuswithafullrange.Animportantpartoftheskill,animportantpartofrightviewislearninghowtomasterallthetoolsandhowtoreadthesituationsoyoucanfigureoutwhat’sneeded.Inthatwaywhenyouhaveawell-roundedunderstandingofrightviewandrighteffort,ithelpsalltheotherelementsofthepathtobecomerightaswell.

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FeedingyourAttackDogsMay27,2008

AcoupleofyearsbackIreadanaccountbyawomanwhohadbeenonameditationretreat.You’veprobablyheardaboutvipassanaromances,andshehadareallybadcase.Shesuddenlyfixatedonayoungmanwhowasalsoontheretreataverystrongsenseofdesire.Shefoundthatshecouldn’tbeinthemeditationhallwithhim,soshewentofftomeditateinherownroom.Andthat’swhensherealized,orsoshesaid,thatitwasn’tjustherpersonaldesireshewasfeeling.Itwasdesireasacosmicforcerunningthroughher.Andshewasn’tresponsibleforit,soitwasallokay.

It’sscarytothinkthatthispersonisnowameditationteacher,teachingpeopleaboutcosmicdesire,orwhatever.She’dmissedanimportantpointinwhattheBuddhataughtaboutdesire:thatwhenthesethingscomeintothemind,it’snotcosmicforcesactingthroughyou,it’syouroldkarma:thesethoughtsthatspringupoveryouandsuddenlytakeyouoffindifferentdirections.You’resittingheremeditating,mindingyourownbusiness,verydutifullyworkingwiththebreath,andthensuddenlyyoufindyourselfoffsomeplaceelse.Thefactthattherewastheinitialimpulsetogosomeplaceelse:That’spastkarma.Thepresentkarmaisyourdecisionatsomepointtogoalongwithit.You’rehardlyconsciousofit,thefactthatyoudidmakeadecision,isbecausethesethingsoperatesofarbelowtheradarleveloftheordinarymind.

Thisisoneoftheimportantissuesyouhavetofaceinyourmeditation:thatalotofdecisionsaregoingonbehindthewallsyou’veerectedinthemind,andyoudon’tliketothinkaboutthedecisionsyou’remaking.Butthefactis,youare,andyou’vegottobringyourradardownsothatnothingcangobelowit.Soprepareyourselfforthefactthatthemindisgoingtoleavethebreath.Therewillbealotofvagrantintentionsthatdon’tfallinlinewiththeinitialintention,whichwastostayherewiththebreathing,totrytostayconcentratedallthroughthehour.You’vegottowatchoutforthepresentkarmaofwhenyoudecidetosuddenlyslipofftocontemplatewhatyou’regoingtodonextweek—orwhatyoudidlastweek,orwhatyou’dliketohaveforamealtomorrow,orhowyou’reupsetaboutsomethingsomebodysaidordid,orhowyou’reembarrassedaboutsomethingyoudidawhileback.Thesethingsaregoingtocomeup.Andyou’vegottobepreparedtonoticethestirringsinthemindwhenthey’rejustanincipientform,soyoucancatchthemintimeandreaffirmyourintentiontostayherewiththebreath,toenjoythebreath.

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Soyou’redealingwithacomplexissue:acombinationofpastkarmaandpresentkarma.Whileyou’rehere,youwanttowatchoutforthepastkarma.Whileyou’rehere,youwanttowatchoutforthepresentkarma.Wheredoesthatpastkarmacomefrom?Alltoooftenwhenwethinkaboutpastkarma,wethinkaboutpreviouslifetimeswhereyoudon’tknowwhoyouwere,orwhatyouweredoing,orwhyyou’redevelopingthehabitsyouhave.Butpastkarmaisoftenkarmafromtoday:thoughtsyouhadinthecourseofthedaythatyouallowedyourselftowanderwithforawhile.Well,thatbecomesahabit.Andthenthathabitgetscarriedintothemeditation.

Sowhenyou’reworkingonthemind,it’snotjustamatterofwhatyou’redoingwhileyou’reheresittingwithyoureyesclosed,butalsoofwhatyoudoandthinkaboutduringtherestoftheday.TheBuddhatalksaboutanusaya,whichissometimestranslatedaslatenttendency,sometimesasobsession:theselatentdesires,latentdrivesinthemindthatwekeepfeeding,throwthemlittlescrapsinthecourseofthedaysotheygetusedtobeingfed.It’slikeateamofattackdogsthatwekeeppennedupinthehouse.Youdon’twantthemtobetoowellfed,becausethentheygetlazyandfat,andtheywon’tattackintruderswhenyouwantthemto.Butiftheystaytoohungry,you’reafraidthey’llattackyou.Soyou’reconstantlythrowingthemlittlescraps;ifyoudon’t,they’regoingtoturnonyouandeatyouup.Butactually,ofcourse,they’regnawingonyouallthetime.Andthemoreyoufeedthem,themoretheyactuallyeatyouup.Ifyoudon’twantthemtoattackduringthemeditation,youhavetolearnhownottofeedthematall,sothattheyultimatelydie.

Thereareseveninall:sensualpassion,irritation,views,uncertainty,conceit,passionforbecoming,andignorance.Thesearethethingswekeepfeedingoverthecourseoftheday.Ifyoufindyourselfgettinginterestedinsomethingreallyattractive,you’rethrowingalittlescraptosensualpassion.Thinkingaboutthingsthatyoufeelrighteouslyangryabout,youarethrowingsomescrapstoirritationandtoviews.Andyoudothesamewithignoranceandconceit:comparingyourselfwithsomebodyelsetofeelthat“I’mokayasaperson.”It’samazinghowinthecourseoftheday,howoftenwecompareourselvestothispersonandthatperson,alwaysfindingsomebodywhoisatleastalittlebitworseoffthanweare,sowecancomfortourselveswiththeideathatwe’reokay.Oryoucanfocusonpeoplewhoarewaybetterthanyouare,andgetyourselfdowninthedumps.Whytheminddoesthat?Whatsortofsatisfactionitfindsthere?Maybeitwantstosay,“Well,Ican’tbeexpectedtodosuchandsuch,becauseI’mnowherenearwherethatotherpersonis.”Thatfulfillsanefariousroleinyourattitudetowardthemeditation.

Passionforbecoming,thedesiretothinkaboutthislittleworldofthought,thatlittleworldofthought:Wekeepthesethoughtworlds,theseattackdogs,

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eitherforthepurposesofusingthemagainstotherpeopleorforourownentertainment.Becausepartofusfeelsifwedidn’thavetheseformsofpassion,wewouldn’thavetheimpulseortheabilitytosurvive.Ifwedidn’tnurtureoursenseofrighteousanger,wewouldn’tbeabletofendoffinjustice.OneofthelessonstheBuddhataughtisthatyoudon’tneedtohavethesedefilementsinordertosurvive.Youdon’tneedtohavetheminordertoworkforwhat’sright.Andthey’recertainlynohelpintrainingthemind.

Thereareafewyoucanusealittlebit—aswhenAnandatalksaboutusingconceittogiveyouconfidenceinyourabilitytohandleproblemsinmeditation,orwhenyouuseyourpassionforbecomingtocreategoodstatesofconcentration,orirritationwithyourunskillfulmentalthoughtstogetridofthem.Sotheydohavetheirrole,butyou’vegottowatchoutforthetotallyunskillfulrolesyougivetotheseattackdogs.Ifyoukeepfeedingthem,they’regoingtoexpecttobefedallthetime.Whentheyfindtheycan’tgetfedinyourmeditation,theyattack.Andpartofyoupretendsthatyouhaven’tbeendoinganything,youdon’tknowwheretheycamefrom,thesearecosmicforcesoverwhichyouhavenocontrol.Butyou’vebeenfeedingthemallthroughouttheday.You’vegottowatchoutforthat.Remindyourself:You’renotSnowWhitelivingwithsevencuteandhelpfullittledwarfs;you’reasuburbanmenaceraisingsevenattackdogsoverwhichyouhavenocontrol.

ThisiswhytheBuddhataughtrestraintofthesenses.Asyoulookandlistenandthinkinthecourseoftheday,askyourself,“Isthisreallyhelpinginthepractice,oramIfeedingtheseattackdogs?”Yearsback,whenAjaanSuwatwasaskedabouthowtobringmeditationintothecourseofyourdailylife,hefocusedontheissueofpreceptsandvirtue:SilaisthePaliword.Ordinarilywhenwethinkaboutprecepts,wethinkprimarilyaboutthefiveprecepts.Andthatisonelevelofrestraint,whichisimportantforreininginsomeoftheseattackdogs.Butsilahasotherlevelsaswell.Restraintofthesensesisakindofsila,asispurityoflivelihood.Reflectiononhowyouusetherequisitesisakindofsila:Beforeyouusefood,clothing,shelter,andmedicine,youaskyourself,“WhyamIusingsomuch?Isitreallynecessaryforthepurposeofthepractice?”AstheBuddharealizedwhenhewasleavinghisperiodofausterities,youdoneedtofeedthebodyandtreatitwellenoughsoithasthestrengthtogiverisetogoodstatesofconcentration.Butyouhavetobecarefulnottooverindulge,becauseotherwisetheanusaya—thisobsession—ofsensualpassiongetsfedandgetsusedtowantingmorefood.

Sothesevariouslevelsofsilaareimportantpartsofthemeditation.Wedothereflectionontherequisitesafterasagroupattheendofthedayhere.Butit’simportanttokeepthatreflectioninmindasyougothroughtheday.That,combinedwithrestraintofthesensesandyourgeneralobservanceofthe

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precepts,iswhathelpskeeptheseattackdogsinline.Itformsthekindofpastkarmathatwillbeusefulpastkarmawhenyou’resittinghereandmeditating.Ifyouhaven’tbeenfeedingthedogsallday,andyou’vebeenalerttonoticingwhenyou’retemptedtofeedthem,thenyou’llbemorealerttothemasyousithereandmeditate.Andthatwaytheywon’tsuddenlytakeoveryourmeditationanddevourit.

Whichmeansthatthisisanall-day,all-lifepractice.Manyofusstartoutthinking,well,itwouldbegoodtohavesomestressreduction,orgoodtomeditateinordertocalmtheminddownalittlebit.Butasyoucalmthemind,youfindmoreandmorethatthepeacecomingfrommeditationistheonlytrueformofhappiness.Natthisantiparamsukham,astheBuddhasaid:Thereisnohappinessotherthanpeace.Themoreyouappreciatethat,themoreyourealizewhatafull-timejobitistokeepthemindpeaceful,especiallyinmodernsocietywheretherearesomanydemandsonourtime—andthemediausesomanytricksforfeedingourattackdogs,becausetheywanttomakemoneyoffofourattackdogs,andrarelycarewhogetsbittenintheprocess.You’vegottowatchoutforthat.

Atthesametime,there’sthegeneralmoderntendencytowanttosimplifyeverything.“Meditationisjuststressrelease,”or“Awakeningisjustgettingthemindreallystill.”Thereisthatstoryofthewomanwhohadastroke,whodescribeitasher“awakening,”andeverybodylikestobelievethat’sallitis,justcutofftheleftsideofyourbrain,andeverythingwillbeokay.Butthepracticehaslotsofinsandouts,becausepastandpresentkarmainteractinlotsofcomplexways,requiringthatwegivethemourfullattentionifwe’rereallyseriousaboutfindingtruehappinessforthemind.

Andafterallitisyourtruehappinessthatyou’reafterhere.It’snotlikeyou’rebeingsuckedintosomebrainlesscult.You’rebeingaskedtotakeyourtruehappinessseriously,whichyou’dthinkpeoplewoulddonaturally.Buttheydon’t.Theculturemitigatesagainstit,andalotofourowninternaldishonestymitigatesagainstit.Soit’sgoingtotakeawhile.It’sacomplexprocesstoundothesetendencies,toundothesehabits,theseobsessionsthatwe’vedeveloped.It’safull-day,full-lifetimeprocess,butit’sworthit.Becauseyouaskyourself,ifyou’renotgivingyourselfovertotruehappiness,whatareyougivingyourselfto?You’rejustbecomingfoodforyourattackdogs.

Ifyoudon’tlearnhowtostopfeedingthem,they’lljustkeepfeedingonyouagainandagainandagain,alldaylong,alllifelong,endlessnumbersoflifetimeslong.Youhavetoaskyourself:Doyouwanttobesubjecttothisallthetime,orwouldyouratherbefree?Whenyou’refree,you’renottheonlyonewhobenefits.There’saninterestingpassageintheCanonwhereMahakassapawastalkingtoAnanda,sayingthatduringhisfirstsevendaysasamonk,heatethe

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almsfoodofthecountryasadebtor.Butbeginningwiththeeighthday,whenhegainedfullawakening,hewasnolongeradebtor.That’sbecauseasanarahant,hehadatotallydifferentrelationshiptofood.Whenhewaseatingfood,itwasn’thisattackdogseating.Hewassimplyeatingoutoftheknowledgethathewasgoingtostayalivelongenoughtoliveouthistime,andwasfeedingtokeepthebodyaliveandusefulduringthatperiod.

AstandardphraseintheTheragathasisonethearahantssay:“Idon’tdelightinliving,don’tdelightindying;Iliveoutmytime,waitingmytimeasaworkerwaitingforhiswage.”Sothearahantseatwithoutobsessionandindoingso,astheyusetherequisites,thepeopleprovidingtherequisitesgainahugeamountofmerit.Infact,that’ssupposedtobeoneofthemotivationswehaveforthepractice,isthatthosewhosupportuswillgainagreatrewardsothatourconsumptionofthingsisactuallyagift.That’sanamazingthing.Formostofusconsumptionisjustconsumingthenit’sgone,taking,taking,taking.Andthentocompensateforthat,wetrytogivebacksomething.Butwiththearahants,justthefactthattheyaresopuremeansthatasyouprovidethemwiththerequisites,anyonewhoisinanywayinvolvedinprovidingtherequisiteswillgainhugerewards.

Sotheirconsumptionisactuallyanactofgenerosity.It’sanactofgiving.It’saveryspecialwayofliving,sothatinsteadofattackdogseating,it’sallgiving,giving,giving.AsthatcommentAjaanSuwatmadeonce,whensomeonetoldhim,“ThisBuddhismyouguysteachwouldbereallygoodifyouhadagodtogiveyouasenseofcomfort,support,asyougothroughdifficultpartsofthepractice”:AjaanSuwat’sresponsewasthat“Iftherewereagodwhocoulddecreethatbymyeatingeverybodyelsewouldbecomefull,Iwouldbowdownandworshipthatgod.”Well,awakeningdoesthattosomeextent.Thearahants,whentheyconsume,theyaregiving.Andifthat’snotmiraculous,Idon’tknowwhatis.

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AgainstYourTypeJune22,2008

There’sapassageinTheCraftoftheHeart,whichisoneofAjaanLee’sfirstbooks,wherehetalksaboutsixdifferentpersonalitytypes—inThaithewordiscarit;inPali,carita.There’sthepassiontype,theaversiontype,thedelusiontype,theintellectualtype,thegullibletype,andtheworryingtype.Inlistingthesetypes,AjaanLeeisobviouslyuncomfortablewiththem.HetreatsthembecausetheywereinthestandardDhammatextbooksthathadbeendisseminatedalloverThailandbythattime,andwhichinturnwerebasedonthecommentaries.Infact,oneofhisreasonsforwritingTheCraftoftheHeartwastotakealotoftheteachingsfromtheDhammatextbooksandtreatthemfromthepointofviewoftheforesttradition.

Sobecausetheseconceptswereinthebooks,hehadtotreatthem.Hetalksaboutthem,andabouttheidea—againfromthecommentaries—thateachhasaparticulartypeofmeditationsuitableforit.Butthen,attheveryendofthediscussion,heerasesthedistinctions.Hesaysthat,actually,allofushaveallofthesetendencies.It’snotthatpeoplearetypes.Wemayhavecertaintendencies,certainhabitsthatwedevelopovertime,butweeachhavethefullrangeofdefilements.Soweallneedtohaveafullrepertoireoftechniques,arepertoireofskills,fordealingwiththem.

Thisprincipleappliestomeditation,anditappliestodailylifeaswell,becausewehavethetendencytotypeourselves.Andeitherwelikethetypeorwedon’t.Ifyoulikethetype,youjustsay,“Well,I’mthepersonIamandyouhavetoacceptit,that’sthewayitis,that’sthewayI’malwaysgoingtobe.”Asforthepeoplewhodon’tlikethetypethey’veassignedthemselves,theysay,“Well,maybeI’mtooassertiveallthetime,maybeIshouldbelessassertive,”or“MaybeI’mnotassertiveenoughandIshouldlearntobemoreassertiveallthetime.”

Allofthismissesanimportantpartoftheteaching,whichisthatinsteadoflookingatthingsintermsofthesortofpersonyouare,youwanttolookateachsituationandask,“What’stheappropriateactiontodorightnow,intheseparticularcircumstances?”Again,thisappliesbothinthemeditationandinyourpracticeoutsideofthemeditation,whereyoupracticeindealingwithotherpeople.Youdon’twanttowakeupinthemorningandsay,“Ishouldbemoreassertive,”andthengothroughthedayjustbeingmoreassertivewilly-nilly.Youneedtoreadthesituation:Inwhichtypesofsituationsandwithwhichsortsofpeopledoyouneedtobemoreassertive,inwhichdoyouneedtobeless

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assertive,andhowyoucandoitskillfully?Idon’tknowhowmanywarriorsI’veruninto,peoplewhojustwanttopick

upacauseandfightnomatterwhat;whohaven’trealizedthatthefirstprincipleofbeingawarriorislearningtochooseyourbattles,realizingthatsomebattlesarejustnotworthfightingsothatyoudon’twasteyourtimeandenergyonunimportantissues,andcangiveallyourstrengthtotheimportantones.Inotherwords,youwanttobeabletoplaylotsofdifferentroles,whicheverroleisappropriateforthisparticularsetofcircumstances,thisparticulardefilementofthemind,orthisparticularsituationoutside.There’saskilltobowingout,justasthere’saskilltofighting.Learntodevelopafullrangeofskills.Insteadoflookingatyourselfasatypeofpersonality,seetheissuemoreasaquestionofwhatrangeofskillsyouhave,whereyourskillshavenotyetdeveloped,andwheretheyneedmorework.Becausethefactthatyou’velearnedtobe,say,unassertiveinparticularsituationsmaybeduetothefactitwastheappropriatethingtodointhosesituations.Soyoudon’twanttodropthatabilityentirely.Justlearnthatthereareothersituationswhereyouhavetobemoreassertive.Orifyoutendtohavekindofaroughandreadypersonality,realizethattherearetimeswhenit’sbettertobealittlebitmorerefined,alittlebitmorerestrained.

Soinsteadofactingoutoftheforceofhabit,youwanttolookatthesituationoutsideandapplythisapproach.Therearetworeasonsforthis.Thefirstisthatthehabitsyoudevelopoutsidearegoingtoapplytoyourmeditation.Thesecondisthat,whetherwelikeitornot,asBuddhistsinthelandofwrongviewweoftenstandforBuddhisminouractions.Whetherpeopleknowwe’reBuddhistisnottheissue.Somedaythey’llfindout,andthey’llask,“Oh,isthathowBuddhistsact?”Youdon’twantthemtoaskthatquestionwiththatscathingtoneofvoice.Youwantthemtosay,“Oh,Buddhiststendtoactinveryappropriateways.”That’stheimpressionyouwanttogivebecauseithelpsthem.

Andit’spartofyourtrainingtoo.Asyougetmoresensitivetosituationsoutsideandlearnthatyoucanapproachthemwithanexpandedsetofskills,youstartapplyingthesameprincipleinsideaswell.Sometimesasyou’remeditatingandthingsgetdry,itmightbewisetodropthebreathforalittlewhileandthinkofatopicthatgivesyoualittlemorejoy,alittlemoreinspirationinthepractice.Sometimesthinkingthoughtsofgoodwillcanhelpprovidethatsenseofinspiration.OryoucanrecollecttheBuddhaandwhatawonderfulteacherhewas.Herewassomeonewho,afterhisawakening,hadnoneedforanythingfromanybody,andyethespent45yearswalkingalloverNorthernIndiatoteachanyonewhowasreadytobetaught.Andhetaughtnotbecausehewantedfameorrecognitionorapprovalfrompeople.Hetaughtbecausehehadsomethinggoodtoshare.It’sreallyhardtofindateacherlikethat.Thefactwehavethatkindofteacherissomethingweshouldtakejoyin.There’snothinginthe

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Dhammadesignedtorakemoneyourway,ortoappealtothedefilementsoftheteacher.It’sallstraightforwardtruth,allstraightforwardbeneficialteaching.AstheBuddhasaid,thingshewouldteachwere,one,true;two,beneficial;andthree,timely.Soeventhoughhe’snotherewherewecanseehiminaction,toseewhichteachinghewouldpulloutforanyparticularsituation,wecanstillapplyhisstandardstolearnfromourownefforts.

SoifyoufindrecollectionoftheBuddhainspiring,useitwhenyouneedit.Othertimes,whenthemindisgettingalittlebittoocarriedawaywithitself—you’veprobablyheardthattherearetimeswhendesirecanbepartofthepath,andyousay,okay,anydesiremustbeokay;well,that’sgoingbeyondbounds—you’vegottolearnhowtoreinyourselfin,exercisemorerestraint.

Intheteachingsonbreathmeditation,theBuddhatalksabouttimeswhenthemindneedsgladdening,inotherwords,youneedtogiveitmoreenergy.Therearetimeswhenitneedssteadying,andthiscanincludegivingitmorerestraint,makingitmoresolid,morestill,morecircumspect.Andthentimeswhenitneedsreleasing,whenyoufindyourselfburdeningyourselfdownwithunnecessaryworries,unnecessarycares:Learnhowtodropthem,releaseyourselffromthoseburdens.

Soitcomesdowntolearninghowtowatchyourmindandseewhatneedstobedone,realizingthatsometimestheamountofenergyyouneedtoapplytoaproblemisnotthesortoflevelyounormallyapply.Therearesomepeoplewhoreallyliketotakeamachoapproachthatwhateverdefilementcomesupinthemindthey’regoingtostarveit.Theygowithoutfood,theyworkthemselvesreallyhard,thinkingthatsomehowtheausterityisgoingtoburnthedefilementaway.Andthatdoesworkwithsomeproblems.Thatcanbeonetoolyouuse,onetoolthatyoukeepinyourtoolchest,butitcan’tbetheonlytool.Thereareotherdefilementsthatrequiremoreprecision,lessbruteeffort,butdemandalotmorefromyourpowersofobservation,sothatyoucanunderstandwherethey’recomingfrom.

Youwanttohaveawiderangeofskills.Insteadofthinkingofyourselfasaparticularsortofpersonwhohastobehaveinacertainway,orismiserablewiththewayheinnatelyis,justlookatthingsintermsofyourrangeofskillstoseewheretheyneedexpanding.You’vegottodevelopotherskillsaswell,whichmayseemlessincharacter.Butyou’renotheretostayincharacter.You’reheretoexpandyourcharacter,expandyourrangeofskills.Becausethat’salotofwhywesufferinlife:Wedon’thaveafullrangeofskillsfordealingeffectivelywithgreed,anger,anddelusion;fordealingeffectivelywithdifficultpeople;fordealingeffectivelywithfriendlypeople;fordealingeffectivelywiththemindwhenit’sdown;fordealingeffectivelywiththemindwhenit’sup.

Insteadofsimplyactingoutofforceofhabit,ordecidingtochangeyour

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habitsinaverygeneralway,youwanttodevelopspecificskillsforspecificsituations.Learnhowtoreadasituationandgetasenseofwhat’sneeded.Asyoudevelopyourpowersofobservationinthisway,youbenefitinlotsofways—andthepeoplearoundyoubenefittoo.Youractionsaremoreappropriate,andyou’renottiedtotheforceofhabit.Inthisway,defilementsthatwererecalcitrantbecomealoteasiertodealwith—becausetheyhavetheirskillstoo,youknow.Ifyouapplyonlyoneapproachtothem,they’llknowyou.They’llseeyoucomingfromthreemilesdowntheroadbecauseyoutelegraphyourmoves.Theyhavetheirtricks,soyouneedtohaveyourtricks,too.Therearetimeswhenthey’llrespondtoharshtreatment,othertimesthey’llrespondonlyifyoutreatthemverygently.

Sodon’tletyourselfbelimitedbyyoursenseofwhoyouare.Knowyourrangeofskillsandseewhereyouneedmorepractice.Butthinkofitasthat:arangeofskills.Youneedmoreskillstodealwithmoresituations.Thequestionofwhoyouarejustgetsputtothesidebecauseultimatelyit’sreallyirrelevant.TheBuddha’steachingsfocusprimarilynotontypesofpeoplebutontypesofactions:thetypesofactionthatgivesrisetosuffering,thetypesofactionthatcanputanendtosuffering.Dependentco-arising,thefournobletruths,emptiness:Allthereallybigbasicteachingsarequestionsofactionandresult.That’showtheBuddhawantsustolookatthings.That’swhatrightviewisallabout:seeingthingsintermsofactionsandtheirresults.Thenyoutakethatinsightanduseittodevelopalltheskillsyouneed,aswidearangeofskillsaspossible.

WhenIfirstmetAjaanFuang,Ihadadream.Ilookedinhisclosetandsawthatitwasfilledwithallkindsofhats,eachforadifferentrole.Hehadacowboyhat,abaker’shat,allkindsofhatsinhiscloset.ThenasIgottoknowhiminreallife,Irealizedthatthat’sthesortofpersonhewas:Hehadlotsofdifferentskillsandcouldplaylotsofdifferentroles.Youcouldneverreallypredictwhathisreactionwouldbeataparticulartime.Youcoulddependonitinthesensethathewouldtrytoactinthemostskillfulwaypossiblegivenaparticularsituation,butsometimeshissenseofskillfulwashardtopredict.

That’sanaspectofrightviewthatwetendtooverlookbutit’sreallyimportant.Workonyourrangeofskills,workonyourrangeofstrategies.Becausethedefilementshavetheirskills,theyhavetheirstrategies.Andifyouestablishyourselfasaparticulartypeofperson,you’reaneasymarkforthem.Thewidertherangeofskillsyouhave,theharderitisforthedefilementstocatchyou.

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ThoughtswithFangsJune24,2008

There’sapassagewheretheBuddhateachesRahulahowtotakejoyinthepractice.Hesays,“Ifyoureflectonthethingsyou’vedone,thethingsyou’vesaid,thethingsyou’vethoughtandyouseethatyoudidn’tharmyourself,youdidn’tharmotherpeople,thatinandofitselfisreasonenoughtotakejoy.”Noticehedoesn’tsaythatifyoureflectandseethatyoudidbetterthansomebodyelse,takejoyinthat.Becausehowdoyoumeasure“better”?Ifyou’regoingtomeasure“better,”lookatyourself.Arethereareaswhereyouusedtoactinaharmfulwaybutnowyou’velearnedtoactinalessharmfulway?Arethereareasinwhichyouusedtoactunskillfullyandnowyouaremoreskillful?Ifyouaregoingtomakeacomparison,makethatkindofcomparison.

Becausethepracticeafterallisthepracticeinlearninghowtoovercomesuffering.Yoursufferingisatotallyprivatematterinthesensethatonlyyoucanexperienceyourownsuffering.Nobodyelsecanlookintoyourmindandmeasurehowmuchyou’resuffering.Andyoucan’tlookintootherpeople’smindstoseehowmuchthey’resuffering.Sowhateverbasisyoumighthaveforcomparingyourselfinthepracticewithotherpeopleistotallynonexistent.Ortoputitinanotherway,itcan’tbemeasuredinanywayatall.

Soifyoufindyourmindslippingintothatoldissueofwhetheryou’rebetterthanotherpeopleorworsethanotherpeople,realizethatbothsideshavefangs.Whenyoufeelthatyou’rebetterthanotherpeople,youtendtogetcomplacent.Whenyoufeelyou’reworsethanotherpeople,youtendtogetdepressed.It’soneofthoseperceptionsofpapanca:proliferationorcomplication.There’scontactatthesenses,andfromcontacttherearisesfeeling.It’saninterestingpassageinoneofthesuttas,wheretheBuddhastartsoutinatotallyimpersonalwaylikethis.There’scontact,andfromthecontactcomesfeeling.Andthenwhatyoufeel,youthenlabel—allofasuddenyou’vecomeintothepicture.Andwhatyoulabel,youthinkabout.Andwhatyouthinkabout,youtendtocomplicate.Andthenthecomplicationsturnaroundandbiteyou.

You’vebeenbittenbythecategoriesofthoughtthattendtocomplicatemattersortoproliferateinthisway.Thebigcategoryisthinkingaboutyourselfincomparisonwithotherpeople.Thatreallyhasfangs.Itgetsyouworriedaboutissuesthatreallyareuseless.Therealissueis,“Areyougettingmoreskillfulinlearninghownottocreatesufferingforyourself?”Thisisnotanarroworselfishissue.Afterall,youhearaboutalltheabusethatpeopleinflictonothers,andit’s

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usuallybecausetheythemselvesaresuffering.Iftheyweren’tsuffering,theywouldn’tinflictabuse.Totheextenttowhichyoucanlearnnottosuffer,youaremuchlesslikelytoharmothers.That’sthebigissue.Ithasnothingtodowithcomparingyourselfasbetterthanorworsethanorevenequaltootherpeople.Thewholecomparingmindsetisoutoforderhere.

It’softenrelatedtothewaywejudgeourselves.Somethingdoesn’tgowellinyourmeditation,somethingdoesn’tgowellinyourlife,andyoutendtojudgeyourselfasabadperson.Somethinggoeswellandyoutendtojudgeyourselfasagoodperson.Thereading,thejudgingofyourselfiswhatgetsintheway.

WhentheBuddhawasteachingRahulahowtolookathisactions,athiswords,athisdeeds,thepointwasthatheshouldtrytopurifythethoughts,thewords,andthedeeds.Hewasn’tfocusedonmakinghimselfabetterperson;thepointwastolearnhowtorespondtosituationsinamoreskillfulway.That’ssomethingyoucanevaluate,somethingyoucanlearnfrom.Ifyoumakeamistake,youlearnfromthemistakeandlearnhownottorepeatthatmistake.Ifyoudosomethingwell,rememberthat,takejoyinthat,andkeepontraining.

Inotherwords,whenyoulookatyouractions,don’tmakethemagaugeofhowgoodapersonyouare.That’swherethefangsbegin,andthentheystartyouthinkingabout,Well,amIbetterthanthatotherpersonoverthere?Dotheydoabetterjob?Aretheymoregenerous?Aretheymorevirtuous?Aretheybettermeditators?AmIbetterthantheyare?”Howeveryouanswerthosequestions,thatkindofthinkinghasfangsbecauseitreallyobscureswhatyou’veactuallydoneandwhatactuallycanbedonetoimproveyourhabits,orimprovethatparticularactionthenexttimethatparticularsituationcomesaround.That’swhattherealissueis.EverythingtheBuddhateachesgetsanalyzeddownintoactions,intentionsandtheirresults.Theintentionyoucangaugeastowhetherit’sskillfulornot,theresultsyoucangaugeastowhethertheyareskillfulornot.Whatkindofpersonyouare,howgoodorbadyouare,that’snotanythingyoucangaugeatall.Ifyoutrytodoit,itreallygetsintheway.

Soyourdutyhereistolookatyourintentions,andthentoseehowwellthoseintentionsplayoutwhenyouactonthem.Andlearnhowtojudgetheresults.Lookatthingssimplyintermsofcauseandeffect,andmeasuretheeffectsintermsofwhetherthey’reharmfulornot,whethertheyleadtohappinessorwhethertheyleadtostressandsuffering.It’sallverysimple,butwedon’tlikethingssimpleinthatway.Weliketocomplicatematters.Andwhenwecomplicatethings,ourthoughtsturnaroundandattackus.

Learntokeepthingspareddownandsimple.Whileyou’resittinghereandmeditating,forinstance,howisthisbreath?Andthenhowisthisbreath?Howaboutthisone?Howisyourfocus?Whereareyoufocused?Isitworking?Isitgettingresults?Ifyouliketheresults,stickwithwhatyou’redoing.Ifyoudon’t

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liketheresults,youcanchange.Asfortheissueofhowgoodameditatoryouare,ifthatsomehowpopsintothemind,justletitpopoutofthemind.It’sreallyirrelevant.Anditcangetintothewayofdeeperinsights.

There’sapassagewheretheBuddhamentionsthatit’sasignofanuntruepersonwho,ongainingstrongconcentration,usesthatattainmenttomeasurehimselfagainstotherpeople.“I’vegotthisattainment;theydon’thavethisattainment.I’mbetterthantheyare,I’mabettermeditator.”Thatrightthereblockstheinsightthatcouldcomefromthatattainment.Thetruemeditatorshouldreflect:“TheBuddhateachesnon-fashioningevenwithregardtostatesofconcentrationandattainmentsalongthepath.”

“Non-fashioning”heremeansthatyoudon’tfashionasenseofselfaroundthesethings.Yousimplyseethemasactionandresult.Youlookatthemeditativestate,notsomuchasastate,butasaproductofwhatyou’redoingtocreatethatstate.Andtowhatextentdoesitstillinvolvestressandsuffering?Inwhatwaycouldyoucreatelessstressandsuffering?Thisreduceseverythingtoactionsandresults.Thetypeofpersonyouarejustgetsputaside.

Sowhenyoufindthemindcomingaroundandattackingyouwiththosethoughtswithfangs,learntoremindyourself,“You’renotheretocompetewithanybodyelse.Youdon’tknowwhoelseissufferingandhowmuchtheyaresuffering.”Evenwhentheytrytomakeascienceoutofhappiness—theyaskpeopletomeasuretheirhappinessonascaleofzerototen.Well,happinessdoesn’tcomewithlittlenumberslikethat.It’sallverysubjective.It’snotreallyascienceatall.Soontheonehand,youcan’treallymeasurehowmuchsomeoneelseissuffering,andtwo,it’sreallyirrelevanttotheissueathand,whichishowmuchsufferingareyoucreatingrightnow?Andhowcanyoulearntocreateless?That’stheonlyissuethatmatters.

Rememberthatpointanduseittocutthroughanyotherthoughtswithfangsthatcomeandattackyou.Andyoufindthatjustthissimpleanalysis,causeandeffect,actionandresult,canclearawayalotofproblemsandkeepyoufocusedonwhat’sreallyimportant.

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ASlavetoCravingAugust5,2008

AjaanSuwatoncemadethecommentthatwehaveeverythingallmixedup.Welookatsufferingorpainasanenemy.Andwelookatcravingasourfriend.Whensufferingcomes,wepushitawayorwerunawayfromit.Butwhencravingcomes,wetendtotagalong.

There’sasuttawheretheBuddhasaysthateverywherewego,wegowithcravingasourcompanion.Sowethinkthatcravingisafriend.It’salwaystherewithitsarmaroundus.Butasthatpassagewechantedjustnowremindsus,we’reactuallyslavestoourcraving.It’sasifeverywherewegocravinghasusonaleash,pullingusthisway,pullingusthat.AndastheBuddhanoted,cravingtakesitsdelightnowhereandnowthere.There’snothingreallysteadyordependableaboutit.Youwantthistastehere.Youwantthatsightthere.Youwantthisexperienceoverthere.It’sasifit’syankingyouaroundallthetime.

Andit’sbecauseofyourlikesanddislikesthatithasyouonthatleash.Youwantpleasure,soitpromisesyoupleasure.You’reafraidofpain,soitthreatensyouwithpain.Ifyoudon’tfollowyourcravings,it’sgoingtobehorrible.You’regoingtobemiserable:That’swhatitsays.Andwe’renothelpedbythefactthatmodernpsychologytellsusifyoudon’tgoalongwithyourdesires,you’regoingtogetalltwistedandweird.Andsowerunalongafterthecraving,eventhoughit’sneverreallyproducedanythingthatwecouldreallyholdontoforanylengthoftime.

Wherearethepleasuresthatyouexperiencedyesterday?Orlastweek?Ortheyearbefore?They’relikethevaporofyourbreathonalacquertray.Youbreatheonthelacquer,andbarelyasecondlaterit’sgone.Butthevaporonthelacquertrayatleastdoesn’tleaveatrace.Sometimesthememoryofyourpastpleasuresactuallyleavesabadtasteinyourmouth.Thethingsyoudidtogetthosepleasures,orsimplythefactthatthey’renotcomingback.

Sowhatcanyoudotogetbeyondthisslaverytocraving?You’vegottolearnhowtolook,takeagoodhardlookatpleasureandpain.Whereisgenuinepleasureandwhatispainlike?Whyareyousoafraidofit?Toreallyunderstandthesethings,youhavetogetthemindintherightplace.Thisiswhywe’resittingheremeditating,sowecantakeagoodlookatpleasure,wecantakeagoodlookatpain,andcometounderstandthem.

Whenyoureallyunderstand,thencravingdoesn’thaveanypoweroveryou.

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Youcuttheleash.Youseehowemptyitspromisesare,andyouseehowemptyitsthreatsare.Inotherwords,whenyouunderstandpleasure,yourealizewheregenuinepleasurelies—anditdoesn’tlieinthepicturesyoucreateofit.Realpleasureisverydifferent.It’ssomethingveryquietandcoolhereinthemind.Itrequirestrainingtoexperiencethepleasurethat’sreallydependableandblameless,onethatdoesn’tharmyou,thatdoesn’tharmotherpeople,doesn’tleadtointoxication.It’scoolpleasure.Itcomessimplyallowingthemindtobestillforawhile,notyankingitaround.

Oryoucanstaywiththebreathandthebreathisinterestingenough,gratifyingenough,pleasurableenough,sothatthepromiseofotherpleasuresdoesn’treallypullyouoffcourse.ThisispartoftheBuddha’sstrategytoshowyoutherereallyarebetterpleasuresthatyoucanfindhereinsidethatdon’tcostanymoney.Youdon’tputyourselfinapositionwheresomebodycancatchyou,likethatpeacocktheotherday.Ifthatpeacockhadn’tbeenaddictedtothatbirdseed,wewouldneverhavegottenitintothecage.

Andyoulookatthehumansociety,thewaypeoplecheatotherpeople:It’susuallythepersonwho’slookingforaquickbuckoraquickpleasurewhogetstakenadvantageof.Soyou’realotsaferifyoucanfindasenseofpleasureinside.AstheBuddhasays,whenthemindissettledinconcentrationandissatisfied,whenithasasenseofenjoyingbeinghere,Maracan’tfindyou.Maracan’tseeyou.Thisisevenbeforeyou’vegainedawakening.

Sothisisasafepleasure.Onceyouseeasafeandblamelesspleasure,thenyoucanlookattheotherpleasuresyou’vehad,andweighthemforwhattheyreallyare.AllthoseimagestheBuddhahasintheCanonaboutthedrawbacksofsensualpleasure:It’slikecarryingatorchagainstthewind.Ifyoudon’tletgoofit,it’sgoingtoburnyou.Orlikeahawkthat’sfoundapieceofmeat.Itfliesoffwiththemeat,andalltheotherhawksandkitesandcrowscomeandattackit.Ifitdoesn’tletgoofthepieceofmeat,it’sgoingtogetkilled.It’sgoingtobecomeapieceofmeatitself.

Alotoftheseimagesareprettyharsh.Iknowalotofpeopledon’tlikethem,becausetheyreallywanttostaystuckontheiroldpleasures.Butwhenyoucomefromadifferentposition,thereissomethingreallygratifyingaboutlisteningtothoseimages.Itconfirmswhatyou’vealreadyseen,thatthepleasureofjhana,thepleasureofconcentration,isreallyamuchbetterformofpleasure.Andyouarebetteroffnotrunningafterthoseotherthings.

Thisisonewayinwhichyoubegintocuttheleashthatcravinghasontheheart.Whenmindissolidenough,thenyoucanstartlookingatpain,eitherphysicalpainoremotionalpain.Ifyou’recomingfromapositionofwellbeingsothatyou’renotpushingitaway,youcanactuallyseeitforwhatitis.Forexample,paininthebody—wetendtogeteverythingallglommedtogether.Ifthere’sa

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paininyourhiporapaininyourback,thepainandthehipandthepainandthebacktendtogetmeldedtogethersothatthehipseemstobepain,andthebackseemstobepain.

Whatyou’vedoneisyou’vetakendifferentsortsofsensationsandgluedthemtogether.Ontheonehand,you’vegotphysicalsensations:sensationsofsolidity—whattheycallearth;liquidity—water;warmth—fire;energy—breath,orwind.Thosethingsarepurelyphysical.Andthenontopofthat,therearethesensationsofpain.Ifyougluethepaintotheearthelementorthesenseofsolidityofyourbody,thepainseemssolidanditbecomesalotmoreunbearable.Butifyouactuallylookatit,andsay,“Okay,whichistheactualpainandwhichisthesensationofsolidity?”youseethattheyaredifferentthings.Andthepainisveryerratic.Itmoves.Comesandgoes,very,veryquickly.Ifthemindisstillenoughandyoucanlookcarefullyenough,youcanbegintosee:Okay,whenitmovesinthisway,it’sbecausethere’sthisperceptioninthemind.Whentheperceptiongetsdropped,thatparticularpaingetsdroppedaswell.Eventhoughtheremaybeaphysicalcauseforthepain,itmovesaroundalot.Andyourperceptionstrytokeepupwithit.Andtheyformabridge,fromthephysicalpainintotheheart.

Ifyoucancutthatbridge,sometimesthere’stheweirdsensationofthepainactuallygoingbackintotheheartanddisappearing.Inotherwords,it’sthethreatofpainthatcomesoutoftheheartthat’sbeenmakingyousuffer.Andeveniftheactualphysicalpaindoesn’tgoaway,whenyoucancutthebridge,youfindthattheheartcansitthereinthemidstofphysicalpainandnotreallybedisturbedbyit.

Thiswayyoucometounderstandthepain,youcometounderstandpleasure.Whenyouunderstandthesethings,thepromisesofcravinglosealotoftheirappeal,thethreatslosealotoftheirpower.Youcancuttheleash,soyou’renolongeraslave.You’renotbeingyankedaroundhereandthere.You’veseenthisfalsefriendforwhatitis:yourslavemasterandaveryheartlessanddemandingoneatthat.

Butifyoucanreallyunderstandtheprinciplesofpleasureandpainandtheactualmotionsandactivitiesofpleasureandpain,youcangetyourselfoutofslavery.Thisiswhy,asAjaanSuwatsaid,youhavetotakepainasyourfriend,becauseyou’regoingtolearnanimportantlessonfromit.Buttobefriendswithpain,youneedskill.That’stheskillwe’reworkingonrightnow:theskillofgettingthemindtobestill,gettingittobemindful,concentrated,discerning.

Iknowalotofpeoplewhodon’tliketheseteachingsbecausetheysoundharsh,buttheonlywayyou’regoingtogetthemindoutofitscomplacencyistoshowitstarkreality.Youthinkyou’vegotthisfriend,butit’syourslavemaster.Andthethingyou’vebeenrunningawayfromallthetimeisthethingifyou

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actuallyturnaroundandlookintoit,isgoingtosetyoufree.

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TheWoundedWarriorAugust14,2008

ThepracticeoftheDharmaisoftencomparedtobeingawarriordoingbattlewithyourdefilements.Andit’simportanttohavearealisticviewofwhatitmeanstobeawarrior.Theromanticviewseesthewarriorassomeonewhoisalwaysstrong,alwaysreadytotakeontheenemynomatterwhat,nomatterwhere,nomatterwhen.Butthat’snotaveryrealisticviewofhowwarriorsoperate.

Warriorshavetochoosetheirbattles.Andtheyalsohavetoknowtheirownstrength.Ifthey’rewounded,theyhavetoknowthatthey’vegottoescapesomeplacewheretheycanrest,recuperate,dealwiththeirwounds.Inotherwords,insteadofalwaystakingontheenemy,therearetimeswhenyouhavetorunawayfromtheenemy,findaplacewhereyoucangatheryourstrength.Anintelligentwarrioradmitshisorherweaknesses.Whenyoufindthatyou’reweak,youdowhatyoucantomakeupforit.Atthesametime,youdon’ttakeonmorethanyoucanhandle.

AjaanLeetalksaboutgoingtotheforestforlessons.Whenpeoplegottobetoomuchforhim,he’dgooutintotheforesttohideoutforawhile,torest,recuperate,dealwithhiswounds.Andsoevensomeonelikehim—withthatmuchstrengthofconcentration,strengthofmindfulness—hadtorunawaysometimes.We’renotevenanywherenearwherehewas,sowehavetofindplacesofrest,too—placesofsolacewherewecanworkonbuildingourstrengths.

Oneofthelessonshelearnedonedayintheforestcamewhenheandsomemonksandnovicesweregoingonalmsround,andtheysawawildhen.Thehensawthemcoming,madeasquawk,andallherlittlechickswentrunningintoapileofleaves.SoAjaanLeehadsomeofthenovicesgooutandstirthepileofleavesaroundwithasticktoseewhatwouldhappen,ifchickswouldrunout.Buttheydidn’t.Theyalllaythereverystill.Thatwastheirprotection.

Solearnalessonfromthechicks.Sometimeswhenissuesinlifegetverydifficult,we’vegottofindsomestillness.Asyou’resittingheremeditating,partofyoumaysay,“TherearetheseissuesI’vegottodealwith.”Soaskyourself:Areyouuptoit?Ifyouare,goahead.Ifnot,juststaythereintheconcentration.Concentrationisaformofstrength.It’soneoffivewaystheBuddhalistsforstrengtheningthemind.

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Thefirststrengthistohaveconviction,first,intheawakeningoftheBuddha,thatitreallydidhappen,hereallydidawakenthroughhisownefforts.Themessagetherebeingthathewasahumanbeing.Hecoulddoit.Andeventhoughhewasaspecialhumanbeing,hesaidthathewasn’tusinganyqualitiesthatotherhumanbeingsdidn’talsohavethepotentialfor.Sowehavethepotentialforawakeningwithinusaswell.We’vegottoholdontothatconviction,whetheritseemsespeciallyrealisticrightnowintermsofthestateofyourmindrightnow.Youcantakecomfortinthefactthatyoutoohavethosepotentials,thatyoutoocandevelopthemthroughyouractions.

Whichisthesecondpartofconviction:thatyouractionsreallydomakeadifference.Theyarereal.Andthequalityofyourintentioniswhatdeterminestheresultsoftheactionthatyou’regoingtoexperienceintermsofpleasureorpain.Thesolutiontowhateverproblemthereisinlifestartsprimarilywithlookingatyourownmind,admittingthefactyoumayhaveactedinunskillfulwaysinthepast,butyoucanalsotrainthemindtobemoreskillfulnowandonintothefuture.Ifyoufindthatyou’renotreadyfortheotherwaysofstrengtheningthemind,youmaywanttositaroundandjustthinkaboutthatforawhile,gainasenseofconfidencethatthisistrue.Andthatwillenergizeyou.

Thesecondwayofstrengtheningthemindistodeveloppersistence,theabilitytostickwithsomething.Itdoesn’tmeanjustgrittingyourteethandenduring.Itmeanslearning,onceyou’vedeterminedwhattheskillfulcourseis,howyoucankeepyourselfonthatcourse.Youlearnhowtomakeitmoreattractive,morepleasant,soit’snotjustamatterofbarrelingthrough,becausethatkindofenergy,thatkindofbarreling-throughpersistencewearsoutprettyquickly.

TheBuddhamadetheanalogyofplayingalute.Youtunethemainstringonyourlutesothatit’snottootight,nottooloose.Andthenyoutunetheotherstringstothatfirstone.Inotherwords,thelevelofenergyyouhaveisthemaindeterminantofwhat’stootightortoolooseatanyonetime.Soyoufigureouthowmuchstrengthyouhave,andthenhowyoucanmaintainthatlevelofstrength.

Thisisoneofthereasonswhyinthebreathmeditationwe’retaughttofindasmucheaseandfullnessandenergyaswecaninthebreath,becauseit’soneofouralliesforstrengtheningthemind.Whenthebreathenergyfeelsgoodinthebody,thebodygetsstronger,andtheminddwellinginacomfortableplacefindsiteasiertostickwiththeskillfulpath.

Andthenthere’smindfulness:Whatthingscanyoukeepinmindrightnowthatarehealingtothemind?Sometimessimplyreflectingonthebody:Ifyoustartthinkingaboutyouremotionsaboutthispersonorthatpersonorthisissueorthatissue,itgetsyouallriledup.Justsay,“I’msittingherewithabody

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breathing,that’sallIhavetothinkabout.That’stherangeofmyawarenessrightnow:beingwithabodyinandofitselfandtryingtomakethesensationofbeingwithabodyaspleasantaspossible.”Justkeepthatinmind.

Thisiswhatmindfulnessmeans:keepingsomethinginmind.Youkeepthebodyinmind.Youputasidegreedanddistresswithreferencetotheworld.Anyworldissues,youjustputthemasiderightnow.Youdon’thavetogothere.Ifyougothere,Marawillgetyou.

TheBuddhatalksaboutthisbeingyourancestralground,yoursafeplace,yourhaven:rightherethebreathinandofitself.Ifyougooutthinkingaboutthisissueorthatissueoutside,you’releavingyoursafeplace.TheBuddhamakestwocomparisonshere.Oneisofthequailwhowandersawayfromhissafeplace,afieldwhereclodsofdirtandrocksareallturnedupbytheplow,wherehehashidingplaces.Heleavesthatandgoesouttoamoreexposedplace,whereahawkgetshim.Andasthehawkiscarryinghimaway,thelittlequailsays,“Gosh,thisismyownlackofmerit.Ishouldn’thavewanderedawayfrommysafearea.IfIhadstayedthere,youwouldn’thavebeenanymatchforme.”

Thehawk,beingpiquedabit,says,“Well,whatisyoursafearea?”Thequailsays,“It’safieldwherethestonesandclodsofearthhavebeenturnedupbytheplow.”Sothehawksays,“Okay,I’llletyougo.Youcangothereifyouwant,butyoustillwon’tbeabletoescapeme.”Andsothequailfliesdownandgetsontopofarock,taunting,“Okay,now,comegetme,youhawk!Comegetmeyouhawk!”Andthehawk,withoutsayinganything,foldshiswingsanddivesdownafterthequail.Assoonasthequailseesthatthehawkiscomingafterhiminfulltilt,heslipsbehindtherock.Thehawkcrashesagainsttherock,andthat’stheendofhim.

Inotherwords,seethebodyinandofitselfasyoursafeplace,whereyoucanescapeanyissuesthatotherwisewouldoverwhelmyou.Justbeveryfirm:“I’mgoingtostayrighthere.I’lltrytogetasmucheaseandcomfortoutofthebreathasIcansoIcanmaintainthisstate.Forthetimebeing,I’mnotgoingtogoanywhereelse.”

Whenyoudothis,youputthemindintoconcentration.Afterall,whattheycallthefoundationsofmindfulness,theestablishingsofmindfulness,orthefourframesofreference:ThesearethethemesofRightConcentration.Ifyoustayhereconsistentlyenough,itturnsintoconcentrationinthemind.Thenyoucanfeedoffthesenseofeaseandrapturethatcomeswiththeconcentration:That’syourfoodforthemind.Andthebodygetsnourishedaswell,becauseyouletthatsenseofeaseandrapturespreadthroughoutthebody.

Thisprovidesabasisfordiscernmenttoarise:theabilitytolookatthosethoughtsthatwerewoundingandhurtful,theissuesintheoutsideworldthat

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haveyouallupset,andtoseethemsimplyasthoughtsarisingandpassingaway.Youhavethechoice:Doyouwanttogointothatworld,ornot?Ifyoufeelobligedtogointothatworld,askyourselfwhy.“AmIreadyforthatworldrightnow?CanIhandleit?”Ifyou’renotready,trydismantlingwhatevervalueswouldleadyouthere.You’renotobligedtothinkaboutthesethings.Andifyou’renotreadytothinkaboutthem,whyburdenthemind?

Startquestioningalltheassumptionsthatwouldpullyououtthere,whetherthey’reprideorwhatever.Again,rememberyou’reawarrior.Awarriorcan’tlethisorherpridegetinthewayofthehealingprocess.Youmaywanttolookstrong,tobestrong,buthey,you’renotstrongrightnow.You’rewounded.You’vegottodealwithyourwoundsfirst.That’stheattitudeofanintelligentwarrior,awarriorwhowillcomeoutwinningintheend—thewarriorwhoknowsthatyou’vegottolookafteryourself.Youcan’tjustgosquanderingyourstrength,squanderingyourtroops,andthinkthatthere’saninfinitesourceofstrengthsomeplace.Yourealizeyourstrengthhasitslimits.

I’vetoldthestorybeforeoftheChinesemartialartsmasterwhosestudentsweregoingtohaveademonstrationoftheirmartialartsskillsinapavilionoutintheforest.Atonespotalongtheroadthroughtheforesttothepavilionwasadonkey,adonkeywellknownforbeingveryobstreperous,alwaysinabadmood,alwaysreadytokickanybodywhocameanywherenear.Andsosomeofthestudentswhowereonthewaytothepavilionsaid,“Hey,here’sagreatchanceforustoshowoffourskillsatmartialarts.Wecandealwiththisdonkey.”

Andsothestarmartialartsstudentgoesupfirstandtakesoneofhisstances,andthedonkeyjustkickshimacrosstheroad.Thenumbertwostudentcomesup,says,“That’snothowyouit.”Hetriesadifferentstance,buthegetskickedacrosstheroadtoo.Andtomakealongstoryshort,everybodygetskickedacrosstheroad.Sotheydecide,“Wait,let’sseehowourmasterwillhandlethis.Maybehe’sgotaskillhehasn’ttaughtusyet.”Sotheyhidebehindbushesonthesideoftheroadtowatch.Finallythemastercomesalong,heseesthedonkey,andhejustwalkswayaroundit.Doesn’tgetanywherenear.

Thisispartofbeinganintelligentwarrior.Youknowtochooseyourbattles,whichdangerstoexposeyourselfto,whichdangerstoavoid.ThefirstlessoninThaiboxingislearninghowtoretreat,howtogetoutofadifficultsituationwithoutexposingyourselftodanger.Soasagoodwarrior,youhavetoknowyourstrength.Whenyou’rereadytotakeonthebattle,takeiton.Ifyou’rewoundedorweak,hideoutsomeplaceandfigureouthowtohealyourwoundsandbuildupyourstrength.That’sthekindofwarriorwhocomesoutwinningintheend.

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TheEnnoblingPathAugust17,2008

Thepathwefollowiscalledanoblepath,bothbecausetheactivitiesofthepatharenobleactivities,andbecauseitturnsthepeoplewhofollowthepathintonoblepeople.Inotherwords,it’sennobling.Itfostersnoblequalitiesinthemind—qualitiesthatmakeusmature,thatmakeusadult.QualitiesthatinAjaanLee’simageplaceusonathrone,sowe’renotslavestocravingoutthere,bendingunderthewhipofwhereverourdesiresmaysendus.It’sapaththatputsusinapositionwherewe’reabovethedesires,aboveourcravings.Wecandirectthem,seeingwhichdesiresareskillful,whichdesiresareunskillful.Andlearnthepersistenceandwisdomthatenableustofollowtheskillfuldesiresandputtheunskillfulonesaside,seeingwhattrulyisinourownbestinterest.

Inotherwords,wesortthroughtheimperativesourappetitesplaceonus,andtheimperativesthatsocietyplacesonus,learningtofigureoutwhichonesreallyareskillful.Weneedtosortoutbothareasbecausewecomeherewithaheadfullofallkindsofnotions—fromwhatourparentshavetoldus,ourteachershavetoldus,andthemassmediahavetoldus,andourbasicdesires,ourhungers,ourappetites.Thatcombinationcanbeparticularlydangerousbecausetherearepartsofsocietythatwouldwantustofollowourappetites.Whatwasthatoldcommercial?“Obeyyourthirst”sothatyoubuyourSpriteorwhatever.Wehavetoputourselvesinapositionwherewecansortthroughthosethings.Whatlessonshavewelearnedfromsocietyaregoodlessons,whatimpulsesdowehavethataregoodimpulses?HowdoyoufosterthoseandhowdoyoulearnhowtosayNotothebadlessonsandthebadimpulses,theonesthatareunskillful?

It’sinterestingthattheBuddha’stakeonmaturityisverysimilartowhatpsychotherapyhastosayaboutmaturity:thegoodfunctioningofthewiseego.ItsteachingparallelsalotoftheBuddha’steachings.We’reoftentoldthategoisabadthing.Ego,inthesenseofegotismorselfishness,isabadthing.Buttheegointhesenseoflearninghowtofunctioninawaythatfiguresoutwhatisreallyinyourtruebestinterest,andlearninghowtofilteroutyourimpulsesandthevoicesofsociety:That’saverynecessaryfunction.Ithastobedevelopedifyou’regoingtobeabletostayonthepath.

Psychotherapytalksaboutfivehealthyegofunctions.TonightI’dliketotalkaboutthree.AllfiveofthemhaveparallelsintheBuddha’steachings,butthesethreeinparticularworktogetherinennoblingthemind.

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Thefirstoneisanticipation:You’reabletolookaheadintothefutureandseetheresultsofyouractions.Thisisasignofahealthyegosothatyoudon’tsimplygiveintoyourspur-of-the-momentimpulses:thedesireforthequickfix,theinabilitytodelaygratification.Someonewastellingmethatpsychotherapistshavediscoveredthatchildrenwhoaretrainedtodelaygratificationdowellinlife.Well,that’soneofthoseobviousthingswedon’tneedpsychotherapiststotellus.Youseeitallaroundyou.Kidswhoareencouragedtogiveintotheirimpulsesaretheoneswhohaverealtroubleinlife.Theoneswholearnhowtotellthemselves,“No,thisisnotgoodrightnow;I’vegottoputasidemydesirefortheimmediatepleasureforalonger-termpleasuredowntheroad”:Thosearetheoneswhofunctionwellinlife.

Andit’sanimportantpartofthepractice.Youhavetoseethedangerthatcomesfromgivingintoyourdesires.InBuddhistterms,that’sheedfulness.AstheBuddhasaid,heedfulnessliesatthebasisofallskillfulqualities.Itwassoimportantthatitwashisfinallessonbeforehepassedaway.Yourealizethattherearedangerswaitingoutthere.Ifyouactincertainways,theyaregoingtohavebadconsequences,bothforyourselfandforthepeoplearoundyou.

Soyouwanttodevelopthatabilitytolookatyouractionsandseewheretheyleadtodowntheline.Think,forinstance,oftheconsequencesofbreakingtheprecepts.It’ssoeasytobreakaprecept,especiallywhenyoufeelthatyou’reputatadisadvantagebytheprecept.Wesawallthatinsanityafter9/11,wherepeoplewerewillingtothrowmoralityoutthewindowbecausetheyweresoscared.TherewaseventhatBuddhistteacherwhosaid,“Thisprinciplethathatredisneverappeasedbyhatred,thatit’sonlyappeasedbynon-hatred,i.e.goodwill,”wastotallyuseless.Didn’thaveanypracticalapplicationwhenthingsweresouncertain.Actually,though,thatprinciplewasdesignedfortimeswhenpeoplereallyareseethingwithhatred,whentheyhavetoberemindedthatyoucan’tputasideyourprinciplesinasituationlikethat.Whenlifeisindanger,yourfirstimpulsemaybenotyourbestimpulseatall.Youneedclear-cutpreceptstokeepremindingyouthatundernocircumstanceswouldyoukill,steal,haveillicitsex,lie,ortakeintoxicants.That’swhythepreceptsaresosimple,tobeeasytorememberindifficultsituations.

Andtheyaremeanttoremindyoutobeheedful.Thinkabouttheconsequencesofyouractionsandlearnhowtoforeseedanger.Thatabilityiswhatmakesyoumatureandithelpstoennobleyousoyoudon’tgiveintoyourimpulses.Onceyouseethatsomethingisgoingtobeunskillfuldowntheline,youhavetolearnhowtosuppressitifthatdesireiscomingupinyourmind.Wedon’tlikethewordsuppression.Wetendtoconfuseitwithrepression.Repressionistheunhealthywaytoreacttounskillfulmentalstates.Inotherwords,youpretendthatthey’renotthere.Andbecauseyoupretendthatthey’re

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notthere,you’reinhugedenial.Largepartsofyourawarenessgetcutoff.Thoseimpulsesareallowedtofesterintheirlittlehiddencorneroftheirlittlelockeduproom.Buttheydon’tstaylockedupforlong.That’swhyrepressiondoesn’treallywork.

Suppressionissomethingdifferent.It’stheabilitytosayNotoadesireasyouknowit’shappening.Youknowit’stherebutyousimplylearnhowtosayno.Nowtheapproachhereisnot,“JustsayNo.”TheBuddhagivesyouwaysofthinkingthathelpyousayNo:thetwoqualitiesthathesaysaretreasuresofthemind,theprotectorsoftheworld—asenseofshameandasenseofcompunction.

Shameiswhenyouhaveenoughself-respecttobeabletotellyourself:Idon’twanttodothatbecauseitwouldbebeneathme.Thisiswhereastrongsenseofselfisveryhelpful;asenseofselfrespectisveryhelpfulhere.Anditincludesrespectforyourteachersandallthepeoplewho’vehelpedyoualong.You’dbeashamedtohavethemknowthatyouhaddonethatparticularthing,oryou’reashamedofyourselfthatyou’vetakenyourgoodtrainingandsimplythrownitaway.Andsoshamehereisnotadebilitatingsensethatyou’reabadpersonandthatyouareashamedofyourself.It’sasensethatyou’reareallygoodperson.You’vereceivedgoodtrainingandyetyoumightbethinkingaboutfollowingabadaction,soyourealizeit’sbeneathyou.It’snotinkeepingwithwhatyouknowtobetrue.Thatsenseofshameisveryhelpfulinsuppressingunskillfuldesires.

Compunctionistheabilitytoforeseeadangerousortoforeseeanundesirableresultofanactionandsay,“Ijustdon’twanttogothere.”Thisqualityisbasedongoodwillforyourself,realizingthatthelittlebitofpleasurethatcomesfromanunskillfulimpulsenowisnotreallyworthallthedanger,allthesorrowandsuffering,thatwillcomedowntheline.Youcareforyourself.Thisiswhereyoushowgoodwillforyourself.Thisiswhyit’salsopossibletotranslatethisqualityas“concern.”Inotherwords,you’renotapathetic.Youdon’thavea“whocares?”attitude.Youcare.Becauseyourealizethatonceyou’vedonesomethingunskillful,youcan’tbuyitback.

ThereisthatlineintheRubaiyatofOmarKhayyam:“Themovingfingerwrites,andhavingwritmoveson.Norallyoureloquencenorwitcanlureitbacktoerasehalfaline.Norallyourtearswipeoutawordofit.”Inotherwords,themovingfingerthatwritesthestoryofyourlifeisyou,yourchoices.You’retheonewhoiswritingthestory.Andifyou’vewrittenabadactioninthestoryorabadchapterinthestory,youcan’tgobackanderaseit.

Sokeepthisinmind:thatyouractionsdohaveconsequencesandyoureallydocareaboutyourself.Youdon’twanttodestroyyourhappiness.Ifyoucandevelopthatsenseofconcernandcompunction,togetherwithasenseofshame,theyreallyhelpyoutosayNotounskillfuldesires.

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Whenyou’resayingNotothesethings,you’vegottofindotherthingsthatyoucansayYesto.That’swhatthethirdprincipleisabout.It’scalledsublimation.Youtakeyourdesireforpleasureandchannelitinskillfulways.Thisiswhywehavethepracticeofrightconcentration.That’stheaspectofthefournobletruthswheretheBuddhatalksveryopenlyaboutpleasure,rapture,asenseoffullnessinthebody,allowedtospreadandpermeatethroughoutthebody,thewaythecoolwaterofaspringcanfillanentirelake.Orlotusesgrowingimmersedinthelakearethoroughlysaturatedinthewaterofthelake.It’sreallyintensepleasure,reallyintensesenseofwell-being.Andwhenyoucantapintothat,itmakestheabilitytooperateonheedfulness,asenseofshame,asenseofcompunction,aloteasier.You’renotjustdenyingyourself.You’relearningwheretochannelyourdesireforpleasureinaskillfulway.

TheBuddha’srealizationthatthiswasthepathcameafterhehadspentsixyearsundergoingallsortsofself-inflictedtortures,afraidofpleasureofanykind.Whenherealizedthatthatwasn’tthepath,heaskedhimself,“Whatmightbethepath?”Andherememberedthetimewhenhehadbeenpracticingjhana.Hehadn’tbeenintentionallypracticingjhana,buthadjustsatunderatreewhenhewasachildandhismindnaturallysettledintothelevelofthefirstjhana,withasenseofraptureandease.

Soheaskedhimself:Couldthisbethepath?Andhehadaninstinctiveanswer:Yes.“Butthatpleasure,”hesaid,“WhyamIafraidofthatpleasure?Afterall,it’sblameless,it’snotharmful.It’snotunskillful.”Sohemadeuphismindnottobeafraidofit.Thatwasthefirstfactorofthepaththatherealized.Ifyou’regoingtobedoingconcertedworkonyourmind,youhavetobeabletotapintoasenseofwell-beingwheneveryouneedit.Otherwisetheworkgetsdry.AsAjaanFuangoncesaid,themeditationlosesitslubricant.Likeanenginethatrunsoutofoil,itjustseizesup.

Forthepathtostayalive,foryoutostayonthepath,requiresbeingabletotapintothissenseofwell-being.Simplysittingherebreathingin,breathingout,itfeelsgoodalloverthebody.That’stheskillofrightconcentration.That’swhereyousublimateyourunskillfuldesiresandyoudirectthemhere.ThereisaphrasesomeplaceintheCanon,Idon’tknowexactlywhere,wherethedifferentlevelsofrightconcentrationarecalled“thesportofthenobleones.”Thisiswheretheyhavetheirfun.Theyfindtheirpleasure,theyfindtheirsenseofwell-being,theyfindtheirenjoymenthere.

Soremember:Theprocessofgettingthemindtosettledownshouldbeanenjoyableprocess.Ifyoufindthatit’sgettingdry,learnhowtothinkinwaysthatgiveitalittlemoremoisture,alittlemorelubricant.TheBuddhatalksofapersonworkingontheprocessofestablishingmindfulness,eitherinthebodyinandofitself,feelingsinandofthemselves,mindinandofitself,mentalqualities

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inandofthemselves.Youfocusonthesethingsandsometimesitgetsdry,andhesays,there’safeverinthebody,orafeverappearinginthemind.Eventhoughthesearethethemesofrightconcentration,you’renotfindingthemveryeasefulorrapturous.Sohesaystofocusonatopicthatyoudofindinspiring.ItmightbetheBuddha,theDharmaandtheSangha;qualitiesofgenerosity,goodwill,anyofthebrahmaviharas;thepracticeofvirtue.Contemplatethesethingsuntilthemindfeelsinspired.Onceitgetslubricated,youcansettledownwiththebreathagain.Andyoufindthatthemindiswillingtosettledownandbestill.

Sothepracticeofconcentrationisdesignedspecificallytogiveyouthatsenseofpleasurewheneveryouneedit,becausetheworkofinsightissometimesverydifficult.Themindisgoingtoresistunlessyoulearnhowtoputitintherightmood.

Alloftheseskillsaretheskillsofamaturemind.Theabilitytoanticipatedanger,theabilitytosaynotounskillfuldesires,andtheabilitytochannelyourdesiresforpleasureinaharmlessdirectionareallnobleactivitiesthatbringdignityintoourlives.

YearsbackwhenIfirstcamebacktotheStates,IwasgivingaDhammatalkonenight,andtherewasaRussianemigréeinthegroup.AndIhadmentionedthetopicofdignityinthetalk.Afterthetalk,shecameuptomeandshesaid,“Youknow,I’vebeeninAmericaalltheseyearsnow.IlearnedtheworddignitywhenIwasstudyingEnglishinRussiabutI’veneverheardtheworddignitycomeoutofanAmerican’smouthuntiltoday.”That’ssomethingtothinkabout.

Thisiswhywesosorelyneedthispathinourcountry,thisennoblingpath.That’swhywesosorelyneeditourselves,becauseit’stheonlywaythatwe’regoingtofindahappinessthat’snoble,harmless,blameless,ahappinessthatallowsustomaintainourdignityandournobility.

Sothisisaverypreciouspath.Learntovalueit.Andallowittodoitsworkonyou,sothatwhatevernoblequalitiesyouhavecanbebrought,asthetextssay,totheculminationoftheirdevelopment.

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TheWisdomofTenacityAugust22,2008

Wecometothepracticebecausewe’relookingforsomewisdominourlives.We’veheardthatbymeditating,themindgetstocalmdown;whenit’scalmandstillitcanseethingsmoreclearly.Butthenthequestionarises,whatkindofwisdomarewelookingfor?Andit’simportanttounderstandrightoffthebatthatwisdomisnotamatterofbeingsmartorstupid.Rather,itcomesfromconvictionintheimportanceofyouractions.It’sassimpleasthat.Justlearninghowtoapplythatprincipleacrosstheboardturnsconvictionintowisdom.

Normallywesometimesbelieveintheimportanceofouractionsandsometimesdon’t.Weditheraround.Sometimeswedon’tliketothinkthatouractionsaregoingtoyieldresultsbecauseweknowthatouractionshavebeenunskillful.Thenthereareothertimeswhenwehopeverysincerelythattheywillyieldresultsbecausewewenttotheefforttodosomethinggood.Andsoweditherbackandforththisway.Asaresult,wisdomdoesn’tarise.

Einsteinoncenotedthatifyoulookatthehistoryofscience,alotofmajordiscoveriescamefromyoungscientists,butthenthesamescientiststendedtopeteroutastheygotolder.Asheunderstoodit,itwasn’tbecausetheygotmorestupidastheygotolder.Itwassimplythat,asayoungscientist,you’renotafraidtohangontosomelineofquestioningtoseehowfaritgoes.Youhavetenacity.Whereasolderscientistsseelotsofpotentiallinesofinquiryandcanneverreallysettleononeortheother.Partoftheproblem,ofcourse,istheirsenseoftheirimpendingdeath.They’reafraidthatiftheylatchontosomethingwrong,thentheywillhavewastedtheirlateryears.Ofcourse,iftheydon’tlatchontoanythingatall,they’resuretowastetheirlateryears.Buttheyoungerscientistsaren’tafraidtolatchontosomethingjusttoseehowfaritgoes.

That’showthequalitiesofconvictionandtenacitymakeallthedifference.There’sastoryinthePalitraditionoftwobrothers,MahapandakaandCulapandaka.TheCanondoesn’ttellmuchaboutthemasidefromthefactthattheywerebrothersandeventuallybothbecamearahants.Butinthecommentary,youlearnthatMahapandakawasveryintelligentandCulapandakaverydumb,sodumbthatheembarrassedhisolderbrother.Still,Culapandakaeventuallybecameanarahant.Thestoriesvaryastohow,butineachcaseit’samatterofCulapandaka’sfinallysettlingdownwithonemeditationtopicandreallycarryingthroughwithit.Itwasthroughhistenacitythathefinallyfiguredthingsout.

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Soasyouapproachthisquestionofhowtogiverisetowisdominyourlife,youcancomparetheverybasicwisdomteachingswiththemorerefinedones,andyoufindthatthey’reprettymuchallofapiece.OneoftheBuddha’sbasicdefinitionsofwisdomisknowingwhichtasksarereallyyourbusinessandwhichonesaren’t,andthenfocusingontheonesthatareyourbusinessandavoidingtheonesthataren’t.Itsoundssimpleandbasic,anditis.Butifyoureallycarrythroughwithit,theimplicationscantakeyoufar.

Whatareyourtasks?Well,ifyouwanttofindtruehappiness,oneofthetasksistodevelopthepath.That’swhatwe’retryingtodorighthere:togiverisetoastateofconcentration.Themindcouldbegivingrisetoallkindsofotherstatesrightnow,butyou’vegottochoose.Thesearethestatesthatarereallyworthgettingthemindinto.Theymayseemfabricatedandconstructed,andsometimesyouwonderhowsomethingconstructedlikethiscouldbeworthwhile.Butthemindisusedtoconstructingthings,andaslongasithasthishabityoumightaswellconstructthingsthathelptakeyoufurther.

That’spartofthegeniusofthepath.Youcouldbesittingherecreatingallkindsofnarrativesinyourmind,allkindsoftheoriesaboutyourselfandtheworldaroundyou,butwheredothosetheorieslead?Ifyouhavetheideaofyourselfasabundleofneedsthathavetobemet,thataregoingtopullyouawayfromthepath,youhavetolearnhowtoquestionthoseneeds.Aretheyreallyneeds,oraretheyjustideasthatyoustitchtogetheroutofimpulses?

Thisisalotofwhataddictionisabout.Youhaveanimpulsehereandanimpulsethere,andthemindstartsstitchingthemtogether,saying,“Oh,there’samessageherefrommybodythatIreallyneedX,”eventhoughitmaybesomethingreallyunskillful,reallyunhealthy.Butittendstotakeonalifeofitsownsothateverytimetheimpulsearises,yousay,“Oh,that’sasignthatthere’sthisbigmassiveneed.”Incaseslikethat,youwanttoundothetheorybehindthatinterpretation,undothenarrative,learnhowtocutitupintolittlebitsandpieces.Inotherwords,eachtimeanimpulsecomes,seeitjustasanimpulseandwatchitinandofitself.

Thisiswhereoneofthemoreabstractwisdomteachingscomesin.AstheBuddhasays,thestrengthofdiscernmentisknowledgeofarisingandpassingaway—whichwetendtoequatewithoneofthemoreadvancedstagesofpractice,butitdoesn’thavetobe.Youseeanimpulsearise,youseeanimpulsepassaway,that’sit.Andwhetherthere’saneedlurkingbehinditornot,don’task.Justwatchitasaneventinthepresentmoment,andyoucanbegintodeconstructyourbeliefinthatmassiveneed.You’refollowingthetaskofabandoningthecauseofsuffering—inotherwords,yourtendencytocreateenemiesinyourmind,ideas,urges,narratives,thatreallygoagainstyourownbestinterests—sotostitchthoseneedstogetherisnotyourdutyrightnow.It’snotoneofyour

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tasks.Learntodeconstructit,toletitgo.Asforwhatisyourtask,youlearntostitchtogethermomentsof

concentration.Tobeginwith,theymayseemlikemomentaryblipsonthescreen.Themindsettlesdownforabitand,oops,thereit’sgone,offsomeplaceelse.Itallseemssohopelessandinconsequential.Butyouwanttolearnhowtoappreciatethoselittleblipsofstillness.They’resmallandunassumingtobeginwith,likehouseelves,butwithoutthemthemindwouldgocrazy.Manypeoplecometomeditationwondering,“Whenisthemindgoingtosettledown?Idon’tseeanyconcentrationatall.”Theproblemisthatitdoessettledowninlittlebitsandpieces,butthenwetrashthoselittlebitsandpiecesofconcentration,thoselittlebitsandpiecesofstillness.Theydon’tseemimpressive.Theydon’tseemlikeanythingwecouldrelyon,sowethrowthemaway.

Thisiswhereconvictioncomesin.It’snotamatterofbeingsmartordumb,simplyamatterofholdingontotheconvictionthattheseareskillfulmindstates.Andthetaskissetout:Ifyouwanttofindawaytotruehappiness,youlearnhowtostitchthesethingstogether.Soyoufocusonarisingandpassingaway,butwithaspecificpurpose.Whenthosemomentsofstillnesscome,youwanttounderstandwhy.Whatdidyoudo?Whentheygoaway,youwanttounderstand:Whatdidyoudo?You’renotjustwatchingthemarisingandpassingaway,andleavingitatthat;youalsohaveanagenda.Onceyoubegintonoticeskillfulpatternsofmind,youwanttostitchthemtogether.Whatcanyoudotogiverisetothesemomentsofstillnessagainandagainandagain?Whatcanyoudotokeepthemgoingoncetheyarethere?

AjaanLeeoncecommentedthattherearethreestagesinthemeditation.Oneislearninghowtodoit.Thesecondislearninghowtomaintainit.Andthethirdislearninghowtoputittouse.Thedoingisnotallthathard.Youfocusonthebreath,andthereyouare.Themaintainingiswhat’shard.Yougoshootingpastthebreathoffintheotherdirectiontosomethingelse.Thenyoucomeshootingpastitagain.It’slikealittlekidrunningintothehouse,grabbingasandwich,andrunningbackoutagain,andthenfindingthathe’sdroppedthesandwichashe’srunningalong.

Whatyouneedtodoislearnhowtogetasenseofbalancetherewhenyou’rewiththatmomentofstillness.Andthiswilltaketime.Inthebeginning,youputalotofenergyintoit.Youwonderhowonearthcanyouevermaintainit.Butasthestillnessgrows,itbeginstogiveenergybacktoyou.Itbecomesapositivefeedbackloopinbothsensesoftheterm.Inotherwords,themoreyoudoit,themoreenergyyouhave.Themoreenergyyouhave,themoreyoucandoit.Andit’sagood,positivething.

Sowhenyou’rethinkingaboutdevelopingwisdominyourpractice,don’toverlookthebasics:simplethingsliketheBuddha’scommentthatthedifference

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betweenawisepersonandafoolisthatthewisepersonseestheneedtotrainhisorhermind.Whatmakesapersonfoolishisnotseeingthatneed.You’vegotlotsofsmartpeopleoutthereintheworldwhodon’tseethatneed.Theirtrainingofthemindissimplyteachingithowtothinkindifferentwaysandtomemorizedifferentthings.WhentheBuddha’stalkingaboutintrainingthemind,he’stalkingaboutdevelopinggoodqualities—qualitieslikehonesty,persistence,tenacity,conviction—whicharenotamatterofbeingsmartorstupid,butsimplyamatterofwantingsincerelytofindlong-termhappiness.

That’sanotheroneofhisbasicdefinitionsofwisdom:Itbeginswiththequestion,“WhatwhenIdoitwillleadtomylong-termwelfareandhappiness?”It’sawisequestionbecauseyourealizethatlong-termhappinessisalotbetterthanthequickfix,andthatit’sgoingtodependonyouractions.

Sothebasicwisdomteachingsareoftenthewisest.Ifyoustartgettingoffintooadvancedtheory,it’sveryeasytogetlostandnotevenknowyou’relost,becauseyouthinkyouknowmorethanyoudo.Infact,oneofthemostbasicwisdomteachingsisthis:knowingthatyourownfoolishnessisfoolishness.Thefoolisthepersonwhodoesn’trecognizehisfoolishness,whofeelsthatonlythesubtle,abstractteachingsaregoodenoughforhim.Ifyourememberthatwisdombeginswithyourwillingnesstorecognizeyourfoolishness,thatteachingwillcarryyoufar.

AjaanLeeoncemadethecommentthatwetendtoconfusethings.Wethinktheteachingsthatseembasicandsimplearen’tdeep.Wethinkthedeepteachingsaretheonesthatareabstractandobscure.Butalotoftimes,thoseabstractandobscureteachingsarejustwords;thefactyoucansaythemdoesn’tmeananythingatall.Thedeepteachingsaretheonesthatgiveusadvicethat’susefulallthetime,righthererightnow.Becausewhatuseiswisdomifitcan’tleadtolong-termhappiness,ifitcan’tstopyoufromcausingyourselftosuffer?

AjaanLee’susestheanalogyofapersonwhowantstofindgold.Heknowsthere’sgoldintherockinthemountain.Thepersonwhothinkshe’ssmarttendstothink,“Well,allIhavetodoisjustgooutthere,takealittlepick,andgetthegoldout.Idon’twanttherock,Iwantjustthegold.I’dbestupidtotaketherock.”Butyoucan’tgetthegoldoutoftherockwithapick.Inotherwords,youcan’tgaintheDhammabyfiguringthingsouttoomuchinadvance.Thepersonwho’sgoingtosucceedistheonewho’sconvincedthatthere’sgoldhere,butitmaytaketimeanditmaytakework.Buthe’swillingtoputintheeffort.He’swillingtousehistenacity.Youtaketherock,youcarryithome,andyouthrowitinthefire.Eventuallythefirereachesthemeltingpointofthegold,andthegoldcomesoutonitsownwithoutyourhavingtopryitloosefromtherock.

Inotherwords,youholdtoafewbasicprinciplesandapplythemacrosstheboard—inparticular,thisprincipleofknowingwhat’syourtaskandwhat’snot.

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Ifyouknowwhatyourtaskis,youjuststickwithit.Asforalltheotherworkyoucouldbedoing,youcanletitgo.Youdon’thavetowasteyourtime.

Soasyousitherestillingthemind,it’sliketakingtherockandsubjectingittoheat.Justsithereandwatchaspreciselyasyoucanwhat’sgoingon.Ifthereareunskillfulmentalstatesthatthreatentostitchthemselvestogether,youlearnhowtocut,cut,cutalltheconnections.Asfortheskillfulones,youlearnhowtosewthemtogether.Thatmuchrightthereisgoingtosolvealotoftheproblemsofthemind.

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Arising&PassingAwayAugust25,2008

ThePaliwordforclinging,upadana,hasbeentakenintotheThailanguageandgivenaninterestingmeaning.TheThaiwordisupataan.Andthemeaningthattheygiveisbestillustratedbyanexample.You’resittingaloneinahutintheforestandyouhearsoundsoutside—maybethesoundofapersonwalkingaroundyourhut,alittlesoundhere,alittlesoundthere—andthemindstitchesittogethertothepointwhereyou’reconvincedthatthere’saghostoutside.That’supataan.Youcreateawholenarrative,youcreateawholeotherbeingoutthere,simplyoutoflittlebitsandpiecesofsounds.Youcanstitchitintosomethingthat’sreallyscary,overwhelming.

ForalongtimeIdidn’tunderstandhowthatwasrelatedtothePaliwordupadana,clinging.Butifyoustopandconsiderhowweclingtoouraddictions,youbegintoseetherelationship.Ifyou’readdictedtoacertaintypeofbehavior,youcreateawholenarrativearoundyourneedforthatbehavior.You’reapersonwhohasthatkindofneed.Butwhatdoyoucreatethatsenseofneedoutof?Littletinysensationsinthebody,littlethoughtsthatflitthroughthemind.

Saythatyou’vebeenaddictedtocigarettes.Therearecertainsymptomsinthebodythatyoutendtotrytotreatwithacigarette.Afterawhile,youbegintointerpretthosesymptomswhentheycomeasasignofaneed.You’vecreatedtheneedoutofwholecloth.Notquitewholecloth,therearelittlesensationsinthebody,sensationsinthebackofyourhands,andsensationsinyourchest,whatever.Butyoutaketheselittleimpulsesandyoumakethemmorethantheyare.Youalsocreateasenseofyourselfaroundthat:youarethepersonwiththataddiction,youarethepersonwiththatneed.

ThisisaverydirectwayofillustratingtheBuddhistprinciplethatoursenseofselfcanleadtosufferingbecausewecreateasenseofselfthatactuallywantssomethingunhealthy,eventhoughitknowsit’sunhealthy.Thewaytoworkaroundthatisthroughthediscernmentthatcutsthroughyourclinging.OneoftheBuddha’sdefinitionsforthestrengthorfacultyofdiscernment—“faculty”herebeingabadtranslationforthePaliwordindriya.Itmeansmorelikeadominantfactorinyourmind,somethingthat’spowerfulandstronginyourmind.Oneofthedefinitionsforthestrengthorfacultyofdiscernmentisknowledgeofthingsarisingandpassingaway,orsimplyknowledgeofarisingandpassingawaywithouteventhe“things”—justtheprocessofarisingandpassingaway.It’susuallyinterpretedasaveryadvancedstageofvipassanaor

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insight.Butyoudon’thavetowaituntilyou’reinanadvancedstage.Youcansimply

lookatwhat’sgoingon.Whatarethesensationsthattriggerthewholestorylinethatsays,oops,there’sthatneedshowingitselfagain.Canyoulookjustatthesensationsarisingandpassingaway?Becausepartofthatstorylineisthatwhentheyariseandpassaway,they’regoingtocomeback,andthey’regoingtokeepcomingbackuntilyoufinallygiveintothem,whichisaveryunskillfulstoryline.Yes,theywillcomeback,butthey’llgoaway.Andthey’llcomeagainandthey’llgoawayagain.Ifyouresistgivingintothem,it’snotthecasethatthey’regoingtogrowbiggerandbiggereachtimetheyreturn.They’llsimplygoawayagain.

Ofcourseit’shelpfultohaveanalternativewayofdealingwiththosesensations.That’swhywepracticeconcentration,togivethemindareadyaccesstoasenseofwell-beingthatitcantapintowheneveritneeds.Andaroundthatsenseofwell-beingyouwillcreateadifferentsenseofself.You’rethecompetentpersonwhocanaccessthiswell-being.

Soyouprovideyourselfwithadifferentstoryline,adifferentstandingpointforthemind.It’snotaprecariousplacethat’spushedaroundbytheslightestlittleimpulse.Itcanstandfirmandbegintoquestionthoseinterpretationsthatyouusedtobuildaroundthelittleimpulses,thestorylinethatsays,sincethoseimpulsesaregoingtocomeagain,youmightaswellgiveintothemnowsotheydon’tcomebackstronger.Butevenwhenyougiveintothem,they’llstillcomebackagain,andthenyougiveintothemagain—althoughit’shardtosaythatyougiveintothesensation.Thesensationjustcomesandgoes.Yougiveintothestoryline.Yougiveyourcredencetothestorylinethatsays,“Ineedthis.”

Thesexdriveisagreatexampleofthis.Certainsymptomsariseinthebodyandthemind.Yousay,“Oops,thereitgoes.Gottogivein.”Butthosesymptomscomeandthentheygo.It’snotthatthebodyneedssex.Itcansurviveperfectlywellwithoutit.Themindcreatesastory,asenseofself,asenseofwhat’soutthereintheworld,asenseofwhat’sinsideinherethatwouldinduceyoutogiveintothedesireforsex.Buttheactualimpulse—ifyousitthroughitandlearnhowtobreathethroughit,andlearnhowtorelaxthebodyaroundit—isnotthatoverwhelming.

Wetalkoftenaboutthisintermsofphysicalneeds,butthebodydoesn’treallyhavethatmanyneeds.It’sperfectlycontenttodie.We’retheoneswhowantittosurvive.We’retheoneswhowantittofeedanddoalltheotherfunctionswelike.

Soyouhavetolookintothemindtoseehowthemindstitchesthingstogetherinthisprocessofupataan,stitchinglittlesensationstogetherandmakingabiggerdealoutofthemthantheyhavetobe.

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ThisisoneofthereasonswhytheBuddhahasusfocusonjustarisingandpassingaway;what’simmediatelyapparent,immediatelypresenttothemindwithoutgoingintothestoriesofwhetherthere’ssomethingbehinditoutthere,orsomethingexperiencingit,orsomeagentinherethat’sexperiencingitandreactingtoit.Justlookatthesensationscomingandgoinginandofthemselves,andyoubegintorealizethattheydon’thavetheforceyouattributedtothem.Theonlyreasonyouattributedthatforcetothemisbecauseyouwantedtousethemasanexcuse,butwhenyoucanbegintoseethattheyleadyouintounskillfulbehavior,youdon’thavetoplayalongwiththoseattributionsanymore.

SotheBuddhagivesyouatwo-prongedapproachhere.Oneistogetthemindintoconcentration.Thisiswhystrongconcentrationissoessentialtothepath.AstheBuddhasaid,eventhoughyoumayseethedrawbacksofsensualdesires,ifyoudon’thavethesenseofpleasurethatcomesfromjhana,youcan’twithstandthem.You’vegottohaveanalternativesourceofhappiness,analternativesourceofpleasureandease.Andatthesametime,youneedtherightwayoflookingatthings.

WhentheBuddhasetoutdependentco-arising,hewasn’ttryingtoimpresspeoplewithwhatacomplexideahecouldcookup.Someofthemostimportantfeaturesofdependentco-arisingarerightonthesurface.Andoneofthosefeaturesisjustthat:youlookatthingsonthesurfacewithouttryingtoguessatwhatliesinthedepths.Youreducethesethingstosimply,“Thereispassingaway,arisingagain,passingawayonthesurface.”Youseethattheyarenotnearlyaspowerfulasyouthoughttheywere.Theyarenotnearlyascompellingasyouthoughttheywere.Thatputsyouinapositionofgreaterstrength.

Whenyoulearntolookatthesethingssimplyasstressarisingandstresspassingaway,realizingthatyouhavebetterwaysofdealingwiththosesimplesensations,itgoesalongwaytowardovercomingwhateveraddictionsyoumayhave.Thedeep-seateddrivesyouattributetothemindarepowerfulbecauseyouthinkthatthey’redeep-seated.Whenyoulearntoseethemsimplyasconstructsthatyou’veplacedontopofverysuperficialandephemeralsensations,thingsthatcomeandgoveryquickly,itmayseemdisorientingbecauseyoursenseofwhoyouareisoftenbasedaroundtheso-calledneedsyou’vecreated.Butwhenyou’vegotanalternativewayoffunctioning,analternativewayofseeingyourself,you’renotsothreatenedbytheideaoflettinggoofthoseoldways.

Sothecombinationofrightconcentrationandrightviewcanhelpyoupasstheseissues.IremembertalkingtoascholarwhowasveryconcernedthatBuddhismnotbetreatedasapsychology.Itwasmoreseriousthanthat,hesaid,itwasaphilosophy,it’sametaphysics.Hedidn’tliketheideathatitwasjustatherapy.AndIcountereditbysayingthatIdon’tliketheideathatit’sjusta

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philosophy.Therapyismoreimportant.Rightview,rightconcentration:Thesearemeanttobetherapyforthewaysthemindcreatessufferingforitself.Becauseaddictionisawayitcreatessuffering,youwanttobeabletousethesetoolstogetpastyouraddictions:youroldwaysofclinging,thestoriesyoucreateaboutthebeinginsideandthesituationsoutsidethatyoustitchtogetheroutofsensationsthat—whenyoureallylookatthem—arereallynotthatpowerfulatall.Whenyoulearnhowtoletgoofthathabitofstitchingthingstogether,youfindthatyourproblemsarenotnearlyasoverwhelmingasyouthoughttheywere.Youcangaintheupperhand.

Sokeepthispointinmind.TheThaiwayofinterpretingupataanmaynotquitecorrespondwithwhat’sinthePaliCanon,butitdoesgiveagoodinsightintotheprocessofhowclingingworks,andhowtotaketheclingingapartsoyoudon’thavetokeepsufferingfromit.

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TurtleMeditationAugust27,2008

Oneofthereasonsconcentrationissocentraltothepathisthatthemindcanseethingsmoreclearlywhenit’sstill.Notonlythat,itcanfeelthingsmoreclearlyaswell.Asyougetmoresensitivetothebreath,youbecomemoresensitivetothewholerangeofenergyinyourbody.Youcanseewhereyou’reholdingthingsin,whereyou’recoveringthingsup.

Youcanalsoseetheimpactofyouractions.Whenyou’rereallysensitiveinside—ifyoudosomethingunskillful,saysomethingharsh,oryouharmsomebodyelse—youfeelitmoreintenselyinside.Thatoldsayingthatyourparentsoftensaidwhentheywerehittingyou,that“Thishurtsmemorethanithurtsyou,”andyoudidn’treallybelievethem:Itreallydoesapplytomeditators.Sometimesyousaysomethingalittlebitharshtosomeoneelseandtheyhardlynoticeit,butyoufeelit.Ithurts.

Weweretalkingtodayaboutsomeofthebasicprinciplesinthepaththatallowyoutobemorecompassionate,andthisisoneofthem:thefactthat,asthemindgetsmoreandmorestill,youaremoreandmoresensitivetotheenergiesinyourbody.Yousensetherepercussionsofyourwords,yourdeeds,andyourthoughts.Youseethatevenathought,asitappearsinthemind,willhaveanimpactontheenergyinthebody.Infact,whenitfirstappears,it’sontheborderlinebetweenthetwo.

Whenthemindisreallystillandfillsthewholebody,yousenselittlethoughtsbeginningtoform,likelittlecystsorknotsinyourenergyfield.Andwhenathoughtfirstappears,it’shardtosaywhetherit’sphysicalormental.It’sboth.Orithasbothaspects.Andifyou’reonthelookoutforthoughts,ifyou’rewantingthoughts,youcanturnthatlittleknotofenergyorcystofenergyintoafull-blownthoughtworld.Onceyougetintothatlittleworld,youcantravelaround.Whichiswhywelikethesethoughtworlds.Theyseemtotakeusplaces.

Buttheykeepcomingbacktothesameoldplace.Andthethrilloftherideoftendisappearsveryquickly.Ifathoughtwasunskillful,ifinvolvedgreed,anger,delusion,lust,jealousy,fear,orwhatever,itwillhaveanimpactonthemind.Themindwillquiverinacertainwaythatletsyouknowthatthiswasunskillful.Andthequiveringdoesn’tlastjustforafewseconds.Sometimesitgoesonforawholeday.Ifyouletyourselfgetinvolvedinunskillfulthoughts,spinningoutthoughtworldsoflustoranger,thenwhenthetimecomestosit

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andmeditate,youfindthatthemindisstillreverberating.Sothestillnesshereisagoodcheckonyouractions.Oneofthebasic

principlesisthatfollowingthepreceptshelpsyourconcentration,andyourconcentrationhelpsstrengthenyourdiscernment.Buttheinfluencesgointheotherwayaswell.Themorediscernmentyoubringtoyourconcentration,thestrongerit’sgoingtobe.Themoreconcentrationanddiscernmentyoubringtoyourprecepts,thelessharmfulyouractionsaregoingtobe.Becausetherestraintyouexercisebecomessomethingthat’snotjustamatteroftheprecepts.Anythingthat’sunskillful,anyintentionthatwouldhaveaharmfuleffect,younotice.Youfeelit.Anditdoesn’tfeelright.

AjaanSuwatoftencommentedonhowwhenyougetthemindconcentrated,itbecomesbothtoughandtender.Toughinthesensethatitcanwithstandallkindsofunpleasantsensorycontact.Whenthebodyisinpainbutthemindisstrong,youcanbewiththepainandnotsufferfromit.Whenpeoplearebeingharshwithyou,youcandevelopanenergyfieldaroundthebodybystayingwiththebreath,lettingthebreathfillthewholebodysothattheirenergycan’tpenetrateyourenergyfield.Whenyoufullyoccupyyourbodyinthisway,theirnegativeenergygoesrightpastyou.Youdon’tsuckitin.Youdon’tabsorbit.Sointhatsense,theconcentratedmindistough.

Butit’stenderinthesensethatitbecomesverysensitive.Andparticularly,youbecomesensitivetoyourownactionssothatyourvirtueisnotsimplyamatteroftheprecepts.Itbecomesadeeperqualityofthemindsothateventhoughthethingsyoudomaynotbeagainsttheprecepts,butifthey’reharmful,youknow.Andthatknowinghelpsrefineyourrestraint.

ThisisapointAjaanLeemadeinhisbookTheCraftoftheHeart.AndIthinkhepickeditupfromAjaanMun,becausealotoftheDharmainTheCraftoftheHeartcomesfromAjaanMun.Thepreceptshelpconcentrationanddiscernment,concentrationhelpsyourpreceptsandyourdiscernment,andyourdiscernmenthelpsyourconcentrationandyourprecepts.Thesethreeaspectsofthepathhelponeanotheralong.

Thiscombinationoftendernessandtoughness:Agoodimageforameditatorisaturtle.Theturtle’sbodyisoneofthemostsensitivebodiesinthewholelizardkingdom.Soitneedsthatshellforitsprotection.Inthesameway,youwantthetoughnessofconcentrationtoprotectyoufrombeingweakinthefaceofadverseconditions,soyoudon’tpickupnegativeenergies,soyoudon’tgetknockedoffcoursebyunpleasantsights,orsounds,orsmells,ortastesortactilesensationsorideas.That’sthetoughnessyouwant.

Asforthetenderness,it’satendernessinside,whereyou’resensitivetotheslightestthought,theslightestword,theslightestaction.It’spossibletomeditate

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andgetconcentratedandnothavethiskindofsensitivitybecauseyourconcentrationisn’timbuedwithdiscernment.Therearepeoplewhocangettheirmindsthoroughlyconcentratedandstillbeveryharmfultoothersbecausetheirconcentrationisone-sided,narrow,loadedwithdenial.

Butwhenyourconcentrationisthesortthatfillsthewholebodyandit’simbuedwithdiscernment—thisisthekindofconcentrationyou’redevelopinghereasyouworkwiththebreath—themoresensitiveyougettotheslightestvariationsinthebreath,themoresensitiveyouaretotheleastlittlebitofstressthatyou’recausingyourself,themoreyou’reimbuingyourconcentrationwithdiscernment.Thenasyouspreadthebreathtofillthewholebody,orspreadthatsenseofeasetofillthewholebody,therangeofyourconcentrationissuchthatyourgazebecomesallaround.ThetexttalksoftheBuddhaasanall-aroundeye.Andwhattheymeanisthathiswholebodywassensitive.Therangeofhisgazewas360°.That’sthekindofqualityyouwanttodevelopinyourconcentrationsothatitbecomesabasisforskillfulactionineveryaspectoflife,bothinsideandout.

Asyoumeditate,you’reexercisingthefourbrahmaviharas.Goodwill,intermsoftheconcentrationpracticeorfocusingonthebreath,meansthatyouwantthebreathtobeascomfortableaspossible.Compassionheremeansthatwhenyoufindthatit’suncomfortable,youdowhatyoucantomakeitmorecomfortable,makeitmorepleasant.Ifit’salreadypleasant,thenyouexerciseempatheticjoy,appreciatingthefactthatyoucandoit.Youhearofsomemeditatorswhofeelthattheydon’tdeservethepleasurethatcomesfrommeditation.Theyfeeluncomfortablefeelinghappy.Ifyoufindthatyouhavethatproblem,recognizeitasaproblem.You’renotbeingrealistic,you’rebeingonesided.Learnhowtoappreciatethefactthatyes,youcangetthebreathtobecomfortable,andthebodycanbefilledwithasenseofeaseandwell-being,andthatthere’snoissueofdeservingornotdeservingthispleasure.It’ssomethingthatyoucanlearnhowtouseskillfully,bothforyourownsakeandforthatofothers,sodon’tshyawayfromit.

Thenthereareareaswhereyoucan’tmakethebreathcomfortablenomatterwhat:That’swhenyouexerciseequanimity.Iftherearepartsofthebodythatarepainfulandthebreathcan’tdoanythingforthepain,youlearnhowtoexerciseequanimitythere.Thiswayyou’regettingpracticeinthebrahmaviharas,learninghowtodevelopagoodwill,compassion,empatheticjoyandequanimitythatareuniversal,limitless.Thenyoulearnhowtoapplythesedifferentemotionsasappropriate.

Soasyougetmoresensitiveinside,itputsyouinabetterpositiontobemoresensitivetowhatyou’redoingoutside,moresensitivetowhattheappropriateapproachesmightbe.Inthiswaythepracticeofmeditationisnotselfish.The

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ideathatit’sselfishisbasedontheideathatyourwell-beinghastoconflictwiththewell-beingofothers,thatyouhavetochooseoneortheother.TheBuddha’sinsightwasthatifyoulookforgenuinewell-being,youfindthatitdoesn’tconflictwithanybodyelse’swell-being.Itactuallyfosterstheirs.Onecommonimageisofcandles.Eachpersonisholdingacandle.Youhavealitcandle.Thefactthatyoursislitmeansthatyoucanhelplightotherpeople’scandles.Yourflameisnotdiminished.Andovertime,asmorecandlesgetlit,theybringmoreandmorebrightnessforeveryone.

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TrueProtectionfortheWorldAugust31,2008

Peoplesometimesask:Withalltheeviloutthereintheworld,withpeoplewillingtokillinordertomaintaintheirpowerandwealth,howcanyousitherewithyoureyesclosed?Therearetwoanswerstothat.Oneisthatwe’renotjustsittingherewithoureyesclosed.We’retrainingthemind.Whenyouunderstandthat,theotheransweris:Howcanyounotsithereandtrainyourmindgivenallthebadexamplesoutthereintheworld,allthedangersoutthereintheworld?Whereelseareyougoingtofindthestrengthtomaintainyourvirtue,tokeepyourgoodnessalive?Thenourishmentthatkeepsyourgoodnessalivehastocomefromwithin.

Yourgoodnessissomethingthathastobeindependentofwhetherotherpeoplearegoodorbad.Otherwiseyourvirtueisnotdependable.Andthat’soneofthescariestthingsthereisintheworld:whenyourealizeyoucan’tdependonyourgoodness.Youcan’tdependthatyouwillalwaysbekindandcompassionate.Ifthemind’sfoodsourceisoutside,therecanalwayscomeapointwherewhenyoufeelthatyourfoodsourceisthreatened,andyou’llwanttofightback.

Whenyourhappinessdependsonthingsoutside,it’snotjustthecasethatyourhappinesscanbethreatenedfromoutside,butyourgoodness—yourdeterminationnottoharmanyone,nottoengageinviolence—canalsobethreatenedfromwithin.Yourunupagainstlinesthatyou’vedrawn:“Aslongasthisisn’tthreatened,I’mokay.Ifthisgetsthreatened,thenthere’strouble.”

Butifyourhappinessbaseiswithin,it’ssecure.Yourgoodnessissecure.Andthat’simportant.Becausewhatdowehaveasourtreasuresinlife?Ourownactions.Thematerialthingsthatweuse,therelationshipsthatwehave,thosearenotreallyours.Weusethemforawhile,andwetakecareofthemforawhile,butthenwegetseparated.Sabbesankharaaniccati.Allthingsfabricated,allthingsconditioned,areinconstant.They’restressful,notself.Youhavetothinklongandhardaboutthat.

Whenyoudo,yourealizethattheonlywaytorespondtothatreflectionistotrytofindsomethingofsolidworthinside.Thathastobeyourtoppriority,sothatyoucanfindagoodnessthat’sunassailable,somethingthat’strulydependable,thatnobodyelsecantouch.Onceyou’vegotthat,you’resafe.Youcantrustyourselfasyougointotheworldanddealwithuntrustworthy

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situationsoruntrustworthypeople,knowingthattheycan’ttouchwhat’sreallyvaluableinside.Theworldneedsmorepeoplelikethis.IftheBuddhahadwaiteduntiltheworldwasstraightenedoutbeforehewasgoingtogoforawakening,heneverwould’vegottenthere.

Youhavetoworkforawakening,forinnerperfection,inthemidstofanimperfectworld.You’reasgenerousasyoucanbe.You’reasvirtuousasyoucanbe,bothbecauseit’sgoodfortheworldandbecauseit’sgoodforyou.Youspreadgoodwilltoallbeingswithoutthinkingaboutwhethertheydeserveyourgoodwill,becauseyouneedyourgoodwill.Youneedyourgoodwillforallbeingsbecausethat’sthebeginningpointinlearninghowtobetrustworthyinyourdealingswitheverybody,peoplegoodorbad.Iftherearepeopleouttherethatyouthinkdon’tdeservegoodtreatment,don’tdeserveyourgoodwill,you’renotgoingtotreatthemwell.Thenthatbecomesyourkarma:yourlackofskill.SomepeoplebelievethatyouhavegoodwillforotherpeoplebecauseeverybodyhasBuddhanature,asifonlyBuddhasweredeservingofyourgoodwill.Butifyourealizethatanybodyoutthereisgoingtobesubjectedtoyouractions,youwanttomakesurethattheimpactyouhaveonthatpersonisharmless.Onlythenareyousafe.

ThisiswhyalltheBuddha’steachingsareconsideredtobeprotections.They’repartofourrefugetoprotectusfromourselves,fromourownlackofskill.WetakerefugeintheBuddha,theDharma,theSangha,notinhopestheyaregoingtocomedownandsaveus,butbecausethey’regoodexamples.Youthinkoftheexampletheyset,orthehardshipstheBuddhawentthroughinordertofindawakening,andthestandardsoftheDharmathatheleftbehind,andthatinspiresyoutofindprotectioninthosestandards,tofollowhisexample,aswell.

There’sthatfamoussimileofthetwo-handledsaw.TheBuddhasaidthatifbanditsweretocaptureyou,pinyoudown,andtosawoffyourlimbswithatwohandledsaw,anyonewhowoulddirectillwilltowardthosebandits,wouldnotbedoinghisteaching.Thisisanextremeexamplebutit’smeanttobeextremesothatitwillstickinyourmind,sothatwhenotherpeoplesayharshthings,ordoharshthingstoyou,ortothoseyoulove,ortothoseyoufeelsympathyfor,youcan’twishilltothosepeople,becauseyourealizethey’recreatingalotofbadkarmaforthemselves.Thisisapartofcompassion.Whenyouseepeoplewhoarecreatingthecausesforsuffering,you’vegottohavecompassionforthem,eveniftheyhaven’tyetstartedsufferingyetfromthat.

Thisisanextensionofgoodwill.Thefourbrahma-viharas,orsublimeattitudes,basicallycomedowntotwo.There’sgoodwillandthenthere’sequanimity.Thengoodwillgetsapplied.Whenyouseepeoplearesufferingorarecreatingthecausesforsuffering,youfeelcompassionforthem.Whenpeoplearehappyorcreatingthecausesforhappiness,goodwillmeansthatyourejoicein

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theirhappiness,orthewisdomoftheiractions.Youappreciatewhatthey’redoing,orwhatthey’reexperiencing.That’sgoodwillapplied.

Thenthere’sequanimity.Whenyourealizethatcertainthingsarebeyondyourcontrol,eitherbecauseofthatperson’spastkarmaoryourpastkarma—peopleforwhomyouwishwellbuttheykeepondoingunskillfulthingsortheyaresufferinginwaysthatyoucan’tstop—youhavetohaveequanimitytheresothatyoudon’twasteyourtimetryingtochangethingsyoucan’tchange.Thatwayyoucanfocusyourtimeandenergyonareaswhereyoucanmakeadifference.

Thisisoneofthereasonswhywehavethatchantonthefourbrahmaviharaseveryeveningbeforemeditation,toremindusofourmotivationinthepractice.Weneedthoseattitudes,bothtohelpimmediatelyinthecourseofthemeditation,andtocarryintoourdailylifetoprotectourselvesfromourownunskillfulimpulses,ourunskillfulintentions—sothatwecanbecomeourownrefuge.

Inotherwords,whenyouinternalizetheexampleoftheBuddha,andtheDharmabecomespartofyourdailybehaviorinyourthoughts,yourwords,andyourdeeds,therewillcomeapointwhereyoutouchtheDeathless.Andfromthatpointonyoubecomeatruerefugeforyourself,andarefugeforothers.Again,youcan’tsavethemfromtheirunskillfulbehavior.Butyoubecomeanexampleforthem.You’repartoftheSangharefuge,orthegemoftheSangha.

Sothispracticeofsittingherewithyoureyesclosedtrainingyourmindisnotaselfishthing.It’sprotectionforyourselfsothatyoueventuallybecomearefugeforothers.Wecan’twaituntiltheworldgetsstraightenedoutbeforewestraightenoutourownminds,becausethecauseisinthemind.Theworldoutthereistherealmofeffects.Therealmofcausesisinhere:That’soneofthebasiclessonsofdependentco-arising.Allthecausesofsufferingcomepriortoyourengagementwiththeworld.Ifyouwantotherpeopletochangetheirbehavior,you’vegottostraightenoutyourbehavior.Youhavetowalkyourtalk,sothatyourtalkiscompelling.Youcan’tforceotherpeopletofollowyourexample,butatleastyouestablishthatexamplehereintheworld.It’sgoodtohavetheseexamplesintheworld.Otherwisetheworldwouldbeatotallydepressingplace.

Soasyouremaintruetothepractice,youlearnthetruthofthepractice.That’swhat’sspecialabouttheDharma.Unlessyouaretrue,youcan’tfindthetruthoftheDharma.Andthenyoucanembodythattruthinyouractions,inyourwords,inyourthoughts.That’swhenitbecomesakindofprotection.

There’sapassageintheCanonwhereKingPasenadicomestoseetheBuddha.Pasenadiisaninterestingcharacter.Hestartsouttotallyclueless,buthegainsfaithintheBuddha,beginsspendingtimewiththeBuddha,andstarts

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thinkingabouttheDharmaonhisown.HecomestotheBuddhaeverynowandthen,andhereports,“Youknow,I’vebeenthinkingaboutthis,andIrealizedx,x,x,”whatevertheissueis.

Inthisinstancehe’sbeensittinginjudgmentonacourtcase.Thatwaswhatkingsdidbackinthosedays.Theydidn’thavejudges.Thekingsthemselveswerethejudges.HetoldtheBuddhahehadbeensittingonacourtcasewherepeoplewhowerewealthyandhadeverythingtheyshouldneedwerestillwillingtolieandcheatandkillinordertogetmorewealth.Hesaid,“I’msickandtiredofjudgingthishumanrace.Peopleneverhaveasenseofenough.”AndtheBuddhasaid,“Yes,that’sthewayitis.Youwillnevergetpeopletoapointwheretheyhaveasenseofenoughunlesstheystartlookingelsewherefortheirhappinessasidefrommaterialthings.”

AtanotherpointPasenaditellstheBuddhathathe’ssuddenlyrealizedthatpeoplewhospendalltheirtimebuildinguparmiesaren’treallyprotectingthemselves.Aslongasthey’restillactingongreed,anger,anddelusion,theyleavethemselveswideopenforsuffering.AndtheBuddhasays,Yes,that’sright.Armiesarenotaprotection.Yourgoodkarmaisyourprotection.Yourgoodthoughts,yourgoodwords,yourgooddeeds:thoseareyourprotection;protectionagainstyourself,yourownunskillfulhabitsandprotectionagainsttheunskillfulhabitsofotherpeople.

Soasyoumeditate,you’recreatingprotection:protectionforyourself,protectionfortheworld.Thebestprotectionthatahumanbeingcancreate.Don’teverletyourselfbeswayedfromthispractice.

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ToBeYourOwnTeacherSeptember3,2008

OncewhenIwasinThailand,IhappenedtoattendafuneralforAjaanKokaew,whohadbeenastudentofAjaanSao.DuringthefuneralImetamonkwhomentionedtomethatheknewhecouldn’tlivewithanyajaan.Hewastoobullheadedandwouldgetintoalotoftrouble.Hewantedtogooffandstayintheforestbyhimself.SohehadgonetoAjaanMahaBoowaandaskedhim,“HowcanImakesurethatmypracticedoesn’tgooffcourse?”AndAjaanMahaBoowarespondedwithastandardteachingintheCanonaboutthreepracticesthatcan’tgowrong:restraintofthesenses,moderationineating,andwakefulness.

Soasyou’relookingafteryourownpractice,learningtobemoreandmoreresponsibleforlookingafteryourself,it’sgoodtokeepthesethreeprinciplesinmind.Whenyoukeeptheminmind,you’realotlesslikelytogooffcourse.

Thefirstone,restraintofthesenses,isdefinedaslearninghowtoseethelittlethingsthatsetthemindoff.Whenyoulookatsomething,whatarethedetailsthatsetyouoff?Andthenyoulearnhownottofocusonthosedetails.Noticethismeansthatinsteadofputtingblindersonyourselfandnotlookingornotlisteningtothingsatall,itmeansthatyoureallyexaminethewayyoulookandthewayyoulisten,tryingtofind,whenyoulookatsomething,whatexactlyisitthatexcitesyourlust,orexcitesyouranger?Andthesamewhenyoulisten.Whatpreciselyarethefeaturesofwhatyou’relisteningto?Itmaybethetoneofvoicethatsetsyouoff,oritcouldbetheactualthingsthatarebeingsaid.Andsoondownthelinewithallthesenses.Youtrytolookmorecarefullyathowyoulookandlisten,sniffaromas,andtasteflavors.

Whenyoudothat,youbegintoseethatthelittledetailsdon’treallyamounttomuch.

Therereallyisn’tmuchtheretogetworkedupabout.Youstartlookingaroundthedetailsandyoubegintoseethatthere’salotofstuffthat,insteadofexcitingyourlust,woulddiscourageit;insteadofexcitingyouranger,wouldcalmyouranger.Whichmeansthatyouhavetolookinamoreall-encompassingway;youhavetolisteninamoreencompassingway.Note,though,thatifyoufindthelittledetailsstillsetyouoff,justlearnnottofocusonthosedetails.Focusonsomethingelse,somethingthatmightbeneutraloractuallycounteractstheresponseyouhavetotheoriginaldetails.

Butasyouworkmoreandmorewiththisprincipleofrestraintofthesenses,

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youcometoseehowthelittledetailsthatsetyouoffarereallyveryminor,veryincidental.Ifyoulookattheprocessofhowthemindgoesaboutlookingandlistening,youseethatthedetailsthemselvesarenotthatmuch.Yourmotivationtogolookingandlisteningtobeginwith:That’soneofthebigproblems.

Inthiswaythispracticeturnsyoubackmoreandmoreonthemindanditsintentions.That’swhenyoubegintoseethatprocessofflowingoutthatAjaanLeetalksabout.Hesays,youhaveyourbasicawareness,thenthemindgoesflowingout.Andtheflowistheasava,it’stheeffluentthere.It’seithersensuality,views,becoming,orignorance—oneofthesefour—thatcausesyoutogoflowingoutaftersightsandsounds,smells,tastes,tactilesensations,andideas.

Sowhenyouengageinthispracticeandkeepafterit,youfindthatthereislotsofmaterialforpracticeallthroughouttheday,evenwhenyou’redoingotherthingsasidefromsittingandmeditating.There’salottocontemplateabouthowyou’regoingthroughlife,whatmotivatesthewayyouengageintheworld.Ifyouseesomethingunskillful,youfigureoutwaystokeepitincheckeitherbysimplysayingNotoit,orafterawhileofsayingNoagainandagainandagain,youbegintoseethere’sakindofpressurethatbuildsupbehindtheimpulse.Andthemoreyouacknowledgethepressure,themoreitwillexplainitself.Themindwillstartmakingdemands.Ifitinsistsonthatpieceofcandy—eyecandyorearcandyornosecandy,whatever—youcanstartunderstandingitbetter,whereitcomesfrom,andwhy.

Sothisisagoodpractice,notonlyforgettingthemindtolearnhowtoavoidtheissuesthatwoulddisturbitsconcentration,butalsotogainunderstanding,gaindiscernmentintohowittriestolookforfoodinthesenses,andlearninghowtodoitmoreskillfully.

Moderationineatingmeansthatyouwatchwhatyou’redoingwhileyoueat.Noticeyourmotivationforwantingalittlebitmoreofthatfood,alittlebitmoreofthis.It’sagoodexerciseforfiguringout:Exactlyatwhatpointareyoureallyfull?Andthemindwillsay,“Well,Ineedmore.Afterall,there’sjustonemealaday.I’vegottostuffinalittleextrafortheevening,alittleextraforalltheworkI’mgoingtobedoing.”AndtrysayingNotothatvoice.

AjaanChahsaystoeatuntilthepointwhereyouknowthatinfivemoremouthfulsyou’regoingtobefull.Stopatthatpointandthenjustfillyourselfupwithwater.Todothisrequiresrealsensitivity,noticingnotonlywhenyouarefull,butalsowhenyou’refivemouthfulsawayfromfull.Andremindyourselfoftheadvantageofnotovereating.You’renotweigheddown.It’saloteasiertomeditatesoonafterthemeal.Andyoucanbegintoquestionwhatthemind’sdemandsareonhowmuchitneedsandhowmuchwhatiteatsisgoingaftertheflavor.

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Thisconnectstorestraintofthesenses,inthesenseoftaste.Whenyou’reeatingsomething,exactlyhowlongdoesthegoodtastelastinyourmouth?Notthatlong.It’sveryshort.Atthesametime,ifthere’sademand—“IneedX-amountofcalories,orXamountofproteinorwhatever”—experimenttoseehowmuchyoureallyneed.Trydoingwithlessandlessforawhile,andseehowthebodyresponds.

Sointhiswaytoo,moderationineatinggivesyouachancetoimprovetheconditionsforconcentrationandtogainsomediscernmentintoyourmotivation:whyyoueat,whatyou’relookingforwhenyousitdownandstartputtingfoodintoyourmouth.

Wakefulness,inthetexts,isdefinedasfollows:Duringtheday,divideyourtimebetweensittingandwalkingasyoupractice.Inotherwords,givethewholedaytothemeditation.Andthenatnight,spendthefirstwatchofthenightsittingandwalking,tryingtobanishanysleepinessfromthemind.Duringthesecondwatchofthenight,whichisroughly10p.m.to2a.m.,yourest.Butwhenyouliedown,youliedownmindfully,withtheintentionthatassoonasyouwakeup,you’regoingtositup.You’renotjustgoingtoturnoverandliethere,enjoyingthepostureoflyingdown.Thenyouspendthelastwatchofthenightsittingandwalkingagain,tryingtobanishsleepinessfromyourmind.

Nowyoumayfindthatyouhavetoadjustthisintermsofhowmanyhoursyoupersonallyneed.Buttwopointsareimportant.Oneisthatwhenyouliedown,youliedownwiththeintentionthatassoonasyouwakeup,you’regoingtogetupandimmediatelytrytocontinuewiththemeditation.

Duringtherestofthedayifyou’renotmeditating,askyourselfwhy.Youmayhavesomegoodreasons.You’vegotchorestodo,thisandthat,butyoucanmeditatewhiledoingthechore.Andifyoudon’thaveagoodreasonfornotdoingformalmeditation,makeitahabitthatyoujustdropwhateveritisthatyou’replanningtodo.Thiswayyoucanrideherdonyourself,sotheajaandoesn’thavetorideherdonyou.Youbecomemoreresponsibleinyourmeditation.

AjaanFuangdescribethisasbeinglikeateacherwhokeepsafterthestudents,makingsurethattheydotheirlessonsinlinewiththelessonplansfortheday.Otherpeoplecan’trideherdonyouinanywaynearthewayyoucouldrideherdonyourselfifyoureallywantedit.Youhavetolearnhowtodothisinsuchwaythatyoudon’tpush,push,pushandthensnap.Partofbeingaresponsiblematuremeditatorisknowinghowmuchyoucantake.Butyoudon’twanttopushyourlimits;youwanttopushtheenvelope.Ourgeneraltendencyisforourideaofmoderationtobeprettyslack.Soyoucouldlearnhowtopushyourselftoohardforawhile,andthenbackofffromthatalittlebituntilyoufindthepointthat’sjustright.Andforeachofus,thisisgoingtobeadifferent

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pointintermsofhowmuchsleepyouneed,howmuchyoucanpushyourselfinthepractice.Buttheimportantprincipleisyoulearntoberesponsibleforyourself—becausethisishowdiscernmentisdeveloped.

Allthesepracticesareaimedatdevelopingdiscernment.That’swhytheycanbeaguidelineforsomeonewho’spracticingonhisownoronherown.Thisisnotjustamatterofsettinguprulesandabidingbythem,butit’salsolearningsensitivitytowhat’sactuallygoingon:whatpushesyouwhenyou’relookingatthings,whatpushesyouwhenyou’reeatingthings,whatpushesyouwhenyou’remakingyourchoicesforwhatyou’regoingtodoeachhouroftheday.Learnhowtoquestionanyimpulsesthatseemtobeunskillful,howtoencouragetheonesthatareskillful,andhowtorideherdonyourselfinawaythatreallyissensitivetowhat’sjustright.Forthisabilitytofindwhat’sjustrightisanextremelyimportantprincipleindevelopingdiscernment.

Sothemoreyoucanbecomeyourownteacher,thebetter.Thediscernmentthat’sinvolvedinbecomingyourownteacherisgoingtobeessentialforrelease.Discernmentisnotjustamatterofseeingthingsinlinewiththetexts;it’samatteroflearninghowtowatchyourownmind,questionyourimpulses,lookatyourintentionalinputintoanysituation.Andthebestwaytoseethatintentionalinputistostartaskingquestionsaboutwhenit’sskillfulandwhenit’snot.Asyougetmoreandmoresensitivetowhat’sskillful,moreandmoresensitivetowhat’sunskillful,yourpowersofobservationbecomemoreandmorerefined.Youbecomesensitiveeventotheslightestintentions.Andit’sinseeingthoseintentions,skillfulorunskillful,allowingthemtodisbandattheappropriatetime:That’swhenyourpracticeallowsyoutoseesomethingmore.

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TheContextforNoContextSeptember16,2008

TheBuddhaoncesaidthatifyoulookbackatyourlifeoryourmanylifetimes,youwon’tbeabletofindapointwhereyoucouldsay,beforethistherewasnoignoranceandthenignorancebegan.We’reallcomingfromignorance,whichintechnicaltermsmeansthatwe’recomingfromapositionwherewedon’treallyseethefournobletruths.Wedon’tseeourlifeintermsofthefournobletruths.Wehaveourownterms,ourownnarrativesofwhoweare,ourbeliefsabouttheworld,allkindsofknowledgeandtheoriesthatactuallygetinthewayoflookingatwherethere’sstressandsuffering,what’scausingit,andwhatwecandotoputanendtoit.

Soignoranceisnotjustalackofknowing.Sometimesit’scomposedofdifferentkindsofknowledge,butknowledgethatdoesn’tlookatthingsintermsthatwillactuallyputanendtosuffering.Whenyoubegintorealizethatyourknowledgeisn’tworking:That’sthebeginningoftrueknowledge.AstheBuddhaoncesaid,ifyourecognizeyourownfoolishness,that’sthebeginningofwisdom;tothatextentareyouwise.Regardlessofhowmuchyoumayknow,ifyourealizethatyourknowledgeisnotputtinganendtosuffering,theremustbesomebetterwayoflookingatthings:That’sthebeginningofwisdom.Andyoucancutthroughyourignorancebylearningtolookatthingsastheyhappensimplyasevents,whetherthey’rethingsoutsideofyouorthingsinyourownbodyandmind.

TheBuddhasays,practicelookingatthesethingssimplyasthingsthatareseparate.Youseeyourbodyassomethingseparate,yourfeelingsassomethingseparate;yourperceptions,yourthoughtconstructs.Evenyoursensoryconsciousness:Youhavetoseethatassomethingseparate—separatebothinthesensethattheseareindividualeventsthatariseandpassaway,andinthesensethatthey’reseparatefromyourawareness,yoursenseofyou.Youwanttoparebackyoursenseofyoubecauseaslongasyouclaimsomethingtobeyouoryours,youcan’treallyseeitclearly.There’sboundtobealikingordisliking,orholdingonthatpreventsyoufromseeingwhensomethingarises,exactlywhydoesitarise?Andwhateffectsdoesitcarryinitstrain?

Thisiswhythebeginningofmeditationstartswithsimplylookingatthebodyinandofitself,simplyasabody;orfeelingsinandofthemselves,mindstatesinandofthemselves,mentalqualitiesinandofthemselves,simplyaseventsthatarehappening,somethingseparatefromyourawarenessofthem.This

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allowsyoutobeginseeinghowtheyfitintothecausalpatternthateitherleadstosufferingorleadsawayfromsuffering.Inotherwords,wetakeourexperienceandtakeitoutsideofitsordinarycontext,ournarrativesaboutwhoweareandhowweinteractwithotherpeople,orourviewsabouttheworldasawhole.

OneoftheinterestingthingsabouttheBuddha’steachingsonthefournobletruthsorondependentco-arisingisthatthecontainlonglistofcausesandeffects,butthey’renotplacedinsideacontext.“Whoisthishappeningto?”TheBuddhasays,Don’task.“Istherenobodythere?”Don’task.”Istheresomebodythere?”Don’task.“Dothesethingsexistornotexist?”Don’task.Justlookatthemaseventsarisingandpassingaway.Whichmeansthatwehavetolearnhowtogetourmindsoutoftheirordinarycontextwherewehaveaviewoftheworld,andbasedonthatviewoftheworldwesorteverythingelseoutinthoseterms.TheBuddhawantsustoerasethatcontextsowecanjustseethingsastheyarise,astheypassaway,andhowtheyinfluenceoneanother,simplyaseventsthatyoucanwatchinthepresentmoment.Heevenhasusviewourworldviewsandself-viewsintermsoftheirarisingandpassingaway.

Sointhatsense,whilewe’remeditating,we’retryingtogetourmindsoutsideoftheirnormalcontext.Butgettingthemindoutsideofthatcontextrequiresacertainkindofcontextaswell.WhentheBuddhatalksabouttheabilitytoputthemindinthispositionwhereyou’reseeingthingsarisingandpassingaway,itrequiresawholeseriesofaidsinthepractice,manyofwhicharenotjustmeditationtechniques.Theygobackthroughthewayyouactinyourday-to-daylife:whatyoulistentoandgivecredenceto,whatyourespect,andthepeopleyouhangaroundwith.Thesethingshelpputthemindintherightcontextwhereitcanthendropthecontext.

ForexampletheBuddhatalksabouthowit’snecessarytohaverightconductinbody,speech,andmind.Thisiswhywehavetheprecepts,becauseifyoudon’tholdbythepreceptsit’shardtobereallyhonestaboutwhatyouractionsareandwhattheirresultsare.Ifyou’vebeenharmfultootherpeople,youdon’tliketothinkaboutit.Andasweallknow,whathappenstheniseitherthatyouthinkabouthowyou’vebeenharmfulandyoustartgettingdepressedandtiedupinremorse;oryoustartgoingintodenial:Youdidn’treallyhurtthem,ortheydon’treallymatter—thatkindofthinking,whichmakesitdifficultforyoutoseethingsastheyactuallyariseandpassaway.

Sothepreceptsaremeanttosupportmeditationpractice.AndwelistentotheDhammaasasupportforourpreceptstokeepusontherightpath.TolistentotheDhamma,wehavetoassociatewithwhattheycalladmirablefriends,peoplewhoexemplifytheDhammaintheiractions.Thisisfortworeasons.First,it’shardtolistentotheDhammaandbelieveitifyouseethatthepersonteachingtheDhammaisn’tabidingbytheDhamma.Second,there’smoretothe

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Dhammathanjustwords.Therearehabits,attitudesthatcan’tbeputintowords,butcanbesensed.Youpickthemupjustbyhangingaroundaperson.

Sothere’sasocialcontextfortheDhamma,asocialcontextforthepracticethatputsanendtoignorance:asocialcontextfortheabilitytodevelopamindstatethatgoesbeyondsocialcontext.

Thismeansthatasyou’repracticingtherearetwothingsyouwanttokeepinmind.Oneisyourabilitytomakethemindstrongenoughtomeditateinanycontext.Andtwo,youmakesurethatyou’recreatingtherightsocialcontextbothforyourselfandfortheotherpeoplewhoarehere.Ideallywe’reheretobeadmirablefriendstooneanother,tobeexemplaryinourconduct.Wedon’thavetoteachoneanothertheDhamma.Infactitmakeslifealotmoredifficultformeifyou’reoutthereteachingoneanother.

It’slikethemanImetfromtheYukon.Hesaidifhe’soutintheforestandheencountersabear,he’salotmorecomfortableifhe’stheonlypersonthere.Ifthereareotherpeople,hefindsithardertoreadthebear.Soyoudon’thavetobeteachingtheDhammatooneanother,butinyouractionsyoushouldbeexamplesoftheDhammatooneanother.Itmakesitaloteasierforustopracticetogether.

Thisstartswithsimplethingslikeshowingrespectfortheplacewehavehere.We’relivingoffofotherpeople’sgenerosity.Alwayskeepthatinmind.I’vebeentoldoverthepastweekorsothatpeoplehavebeenverycarelessaboutleavingthelightson.Youmayhavenoticedthatthegeneratorgetsturnedoneverymorningautomaticallywhenthebatteriesgotoolow.Solarelectricityisessentiallyfree,butwhenweusetoomuchofit,wehavetogenerateelectricity,whichusesupfuel.

Sopayattentiontosimplethingslikethat.Showrespectforthesituationaroundus,forthethingsthatpeoplehaveprovidedforussothatwecanpractice.Thepracticestartsthere,anditbuildsup.Whenyoutalkwithoneanother,trytobefrugalinyourwords.Rememberthateachofusisheretolearnhowtodevelopquietude.Ifyourspeechisgoingtodisturbsomeoneelse’squietude,makesurethere’sagoodreasonforit.

AjaanFuangalwayssaid,beforeyousayanything,ifyouwantyourwordstohelpinthepractice,askyourself:Isthisreallynecessary?Ifit’snot,don’tsayit.Aswegothroughtheday,lookforthelittlethingsyoucandotohelponeanother.Ifyounoticesomeslackanywhere,takeuptheslack.We’reoperatingonavoluntarysystemhere,whattheycallaneconomyofgifts—whichmeansthatsomethingsgetdone,somethingsdon’t.Ifyouseethatsomethingisnotgettingdoneandyou’reinapositiontodoit,goaheadanddoit.Ifsomething’snotclean,something’snotinorder,you’renothereservinganybody.We’reallhere

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developinggoodqualitiesinourminds,andcleaningupamessisagoodwayofdevelopingthosequalities.Inthiswayourmutualpresencebecomesadmirablefriendship,whichhelpsusinthepractice.

Soyouwanttohelpcreateanidealenvironmentforthepractice,andthenusethatenvironmenttostrengthenthemindsoultimatelyitdoesn’thavetodependonaparticularenvironment,aparticularcontext.Youcanmeditateanywhereregardlessofthesituation.Thisisareallynecessaryqualityofmindbecauselifeisuncertain.Youcan’talwaysguaranteethatthisplacewillcontinuetobeasquietandasconduciveasitisrightnow.Wecan’talwaysguaranteethatwewillstayhere.Someofushavetogo.Someofusthinkwe’regoingtostay,butwhoknowswhat’sgoingtohappen?

Thiswaywe’reusingourcontexttodevelopthequalityofmindthatcandropthecontext.Forexample,asyou’resittinghererightnow:AsAjaanLeeusedtosay,don’tthinkthatyou’resittinghereinameditationhall.Thinkthatyou’resittingwayoutinthewideopen,allalone.There’snobodyaroundforyoutoworryabout.There’ssimplyyouandthebreath,youandthebody.Asyoufocusonthebreathandonthebody,thatsenseof“you”sittingthereisgoingtogetparedaway,too,asyoubegintorecognizemoreandmorethefactorsofmindthatkeepyouwiththebreath,keepyouwiththebody,andthefactorsofthemindthatpullyouaway.Ifanythingpullsyouaway,learnhownottoidentifywithit.Nomatterhowintriguingitmayseem,nomatterhowmuchitmayjustseemtobeyourhabitualwayofthinking,you’vegottolearnhowtodropit,dropit,dropit;stepbackfromit,lookatitassomethingseparate,simplyasaneventthat’sconditionedbyothereventsandisgoingtoconditionothereventsdowntheline.

Thiswayyoulearnhowtocutthroughtheignorancethatkeepsyousuffering.Youbegintoseehowthedifferentcontextsyoucreatearoundtheseeventsplaceburdensonyou,whetherthey’reactivelyunskillfulorjustrelativelyskillful.Thefactthatyouhavetocreatethesecontextsmeansthatyou’reconstantlykeepingthemalive,keepingthemgoing.Ifyoudon’tmaintainthem,theypassaway.

Youwanttolearnhowtoputthemindinasituationwhereit’stotallyfreefromcontext,simplylookingateventsastheyariseandpassaway.AsheBuddhasays,ultimatelyrightviewgetstothepointwhereyoudon’tseethingsasexistingornotexisting.Nosenseofselfgetsbuiltuparoundthem.Eventheconceptofexistenceornonexistencedoesn’tgetbuiltuparoundthem.Therearejustpureevents:stressarising,stresspassingaway.Andthat’swhenyoulearntoseewhatliesbeyondthestress.

Inthisway,we’retryingtocreateacontexthereinwhichthemindcangetfreeofcontexts.Itmayseemstrangethatwehavethisdoubleduty,butthisis

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whatworks.Haveasenseoftimeandplace,ofwhentoworkonkeepingthecontexthereasconduciveaspossible,andwhentodropthecontext.Weallhavechores.Weallhavedutiesandresponsibilitiesheretosomeextent.Butyouhavetolearnhowtowearthemlightly.Thinkaboutthemwhenthingsneedtobethoughtabout;andotherwise,dropthem.Justbewiththebreath,justyouandthebreath.Overtimetherewillbelessandlessyou,andevenlessandlessbreath.

That’swhenthingsgetreallylight,becauseweseethatwedon’thavetokeepmaintainingignorancethewaywehavebeenforsolong.AsAjaanSuwatoncesaid,ignoranceislikedarkness.Eventhoughthedarknessmayhaveexistedforeons,assoonasyoulightalight,thedarknessdoesn’thaveanyrighttosay,“Look,I’vebeenhereforalongertime,thelightdoesn’thaveanyrighttodrivemeaway.”Assoonasknowledgearises,itcancutthroughtheignorancethat’sbeenhereforsolong.Sodowhatyoucantogiveitthechancetoarise,thislightofknowledge,bothasyousitherewithyoureyesclosedandasyougothroughtherestoftheday.

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TheUsesofEquanimitySeptember24,2008

WhentheBuddhataughtbreathmeditationtohisson,Rahula,hefirstgavehimanexerciseindevelopingpatienceandequanimity.It’simportanttoseehowthetwopracticesarerelated,becausetheyshowthatequanimitydoesn’tmeanpassivity,orsimplyacceptingthingsastheyareandleavingthematthat.Rather,it’smeanttoserveapurpose—toallowyoutoseemoreclearly,tolearnhowtoacceptwhatcan’tbechanged,butalsotolookforwhatcanbechanged,whereyoucanmakeadifference.Evenwhenyouacceptthefactthatthere’salotofsufferinginlife,itdoesn’tmeanthatyoustopthere.Youlookfortheareawherethereisnosuffering,wheresufferingcanbeputtoanend.

WhentheBuddhataughtRahula,hesaid,“Startoutbymakingyourmindlikeearth.Whendisgustingthingsarethrownontheearth,theearthdoesn’tshrinkaway.”Wecanalsoaddthatwhenwonderfulthingsarethrownontheearth,theearthdoesn’tgetexcited.TheBuddhathensaid,“Makeyourmindlikewater.Whenwaterhastowashawaydisgustingthings,itdoesn’tgetdisgusted.Orlikefire:whenfireburnsdisgustingthings,itdoesn’tgetdisgusted.Orwhenwindblowsawaydisgustingthings,thewindisn’tdisgusted.Itstaysunchanged.Makeyourmindlikethat.”

ButtheBuddhadidn’tstopthere,simplywithacceptance.Hewasn’tteachingRahulatobeaclodofdirt.Hewentontoteachbreathmeditation,andbreathmeditationisn’tsimplyacceptingthebreathwhateverwayitis.It’sveryproactive.“Learntobreathe,”hesaid,“sensitivetothewholebody.Calmingthewayyoubreathe.Trainyourselftobecomesensitivetowherethere’spleasure,towherethere’sasenseofrefreshmentorraptureinthebreathing.Noticehowthesefeelingshaveaneffectonthemindandthenallowthemtogrowcalm.”

Whatthismeansisthat,buildingonequanimityandpatience,youbecomeproactive.Inotherwords,theequanimityandpatiencearedesignedtomakeyouseeclearly.Whenyoulackequanimity,youreactimmediatelytowhateverhappensandyoudon’tgettosee,“Well,whathappensifIjustsitwiththisforawhile?Wheredoesitlead?”Whenyou’reequanimous,youcanbegintoseecauseandeffectmoreclearlyoverthelongterm,withoutbeingblindedbyyourknee-jerkreactions.Youcanwatchstresswiththepurposeofseeingwhatcausesit,whatarisestogetherwiththestress.Thestrongeryourequanimity,themoreyoucansee.

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Soequanimityandacceptancearenotanendsinandofthemselves.They’reameanstoknowledge,theknowledgewedeveloparoundthefournobletruths:lookingforthestress,tryingtocomprehendittothepointwhereyoucanseewhat’scausingit,whatactivitiesyou’reengagedinthatarecontributingtothestress,andlearninghowtostopthoseactivities,todropthem.That’swhereyouletgo.

Essentially,equanimityallowsyoutolearntheterrain.Whenyouknowtheterrain,youcanfindthepath.Lifedoesn’tnecessarilyfollowyourwishes,butifyou’repatientenoughandobservantenough,youbegintoseethatitdoesofferopportunitiesforanendtosuffering.That’sessentiallytheBuddha’smessage.Youwanttodevelopyourpowersofobservationsoyoucanseethatforyourself.

Thisiswhywepracticeconcentration:togetthemindsolidinthefaceofwhatevercomesup.Butthatsolidityhastocomefromlearninghowtodevelopstrengths:asenseofwell-being,asenseofeaseinsidethebody,aneaseinsidethemind,soastoassistinkeepingyousolid.

Thesecrettopatienceorenduranceistofocusnotonthehardthingsyouhavetoendure,butonwhereyoucanstillfindsourcesofhelp,sourcesofstrength.Learninghowtobewiththebreathinawaythatinducesfeelingsofpleasure,feelingsofraptureorrefreshmentisanimportantsourceofstrengthbothforthebodyandforthemind.

Thisprovidesyouwithageneralpatternthatyoucanusethroughoutlife.Whenyourunintolimitations,youtestthemfirsttomakesuretheyreallyarelimitations.Ifyoufindthattheyare,youlookforotherareaswhereyoucanmakeadifference.

TherewasanoldwomaninThailand,adoctor,whowentwithafriendtoseeAjaanMahaBoowa.Thefriendwassufferingfromcancer,andthetwoofthemstayedwithAjaanMahaboowaforseveralmonths.Whiletheywerethere,AjaanMahaboowagaveaDhammatalkalmosteverynightforthewomansufferingfromcancerbecausesheknewshewasgoingtodie.ThewomanwithcancertapedeveryDhammatalk,andaftershedied,theyfoundshehadleftbehindalotoftapes.Sotheoldwomandoctorsetabouttranscribingthetapes,andendedupwithtwoverylargebooks.Asshesaidintheprefacetothebooks,oneofthelessonsshehadlearnedfromAjaanMahaboowawasthatasyougrowoldandfindyourselfrunningintolimitations,lookfortheareasarewhereyoustillhavestrength,whereyoustillcanmakeadifference,whereyoucanstilloffersomethingofgoodnesstotheworld.Shewasstillstrongenoughtotranscribethetapes,sothatwasheroffering.

There’sasimilarlessonintheCanon.AcoupleofoldbrahmansgotoseetheBuddha,andsay,“We’renowold.Howshouldweliveasweareold?”Andthe

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Buddhareplies,“Youcanstillbegenerous.”Eventhoughtherearelimitationsonyourstrength,theremustbesomewaysyoucanbegeneroustotheworld.Lookforthose.Thisprincipleappliesallthroughoutthepractice.You’resittinghere.Youfindthatthereareareasinthebodythatarepainful.Youcanaskyourself,“Whichpartsofthebodyaren’tpainful?Howcanyoubreatheinwaysthatwillinduceasenseofeaseinthosepartsthebodysothatsenseofeasebecomesstronger?”Thenyoucanbegintousethosepartsasafoundation,asasourceofstrengthindealingwiththepain.

Sothingsdon’tjuststopwithequanimity.Thepurposeofequanimityistoseemoreclearly.Whenyourmindismoreevenandstill,it’slesslikelytobeswayedbyevents.Thatwayitcanwatchthingsastheyactuallyhappen.Andyouseethatthere’sstillanopening.Evenwhenyoufacedeath,yourealizethere’spartofthemindthatdoesn’tdie.Asforthethingsthatdodie,youhavetodevelopequanimityforthem.Andmorethanjustequanimity:Youhavetolearnhownottoidentifywiththem.

TheBuddhatalksaboutdifferentlevelsofequanimity.There’stheequanimitythatsimplycomesfromintentionallykeepingyourmindcalmandbalancedinthefaceofinputofthesenses.Hecallsthatequanimitybasedonmultiplicity,i.e.,themultiplicityofthesenses.Thenthere’stheequanimitybasedonsingularity,whenyougetthemindtoasenseofonenessinstrongconcentration.Thisismoresolid,moresecure,becauseyouhavesomethingreallysingularandsolidtobasetheequanimityon,andnotjustareminderthatyouwanttostayequanimous,orshouldstayequanimous.You’vegotarealfoundationthatliesbeyondthereachofalotofsensoryinput.

Buteventhatisn’tenough,becauseifyoudon’tgofurtheryou’llstartidentifyingwiththatsolidsenseofequanimity.Aslongasyouhavetoidentifywithsomething,it’sagoodthingtoidentifywith,butifyouwantrealfreedom,theBuddharecommendslearninghowtoseewhereyou’recreatingasenseof“me”and“mine”aroundthatequanimity,inthenarrativesyoubuildaboutwhereyouare.

Firstyoucanpracticeapplyingthissortofanalysistootherthings.Oncethemindisstill,youcanlookatotheraffairsinyourlifetoseewhatkindofnarrativesyou’vebuiltaroundthem—youridentityasapainter,acook,acarpenter,amusician.Ofcourse,aginganddeathcangetinthewayofthoseidentities.Soyoucanaskyourself,“Doesmyhappinessreallyhavetodependonmaintainingthatidentity?”Becausethat’soriginallywhyyoucreatedthatidentitytobeginwith.Youdevelopedthoseskillsinsearchofhappiness.Andtheydoprovidesomemeasureofhappiness,butthathappinesshasitslimitations,forit’sbasedonskillsthatwillhavetodeterioratesomeday.

Learninghowtoidentifywiththeequanimityhelpsyoustepbackfromthose

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identities,becauseitgivesyousomethingmoresolidonwhichtotakeyourstance.Buteventuallyyouhavetostepbackfromtheequanimityitself,becauseevenitisfabricated.Thisiswhenthemindgoesbeyondequanimitytonon-fashioning:notfashioningasenseof“I”or“mine”aroundevenyourhighestattainments.Andhopefullythepracticeyou’vehadinlearninghowtocutthroughyouroldnarrativescanhelpyouinthisstepaswell.

Whendeathcomes,ifyou’vehadpracticeinlearninghownottoidentifywiththethingsyou’rebeenidentifyingwithuptonow,it’sgoingtobealoteasiertoletthemgo.Thenyoucanlearntolookatthesituationwhereyouareatthatmoment:“Wherearetheescaperouteshere?”AsAjaanMahaBoowatoldthewomanwhowasdyingofcancer,whenthetimecomes,haveaveryclearsenseofyourawarenessassomethingseparatefromthepain.Now,youdon’twanttowaittothelastmomenttodevelopthatsense.Developitasmuchasyoucanwhileyou’restillstrong,realizingthatyourawarenessofthepainisonething,thepainitselfissomethingelse.

Onewayofhelpingthisalongis,whenyouseeapaininthebody,toremindyourselfthattherearebodysensationsandtherearepainsensations,andthetwoaredifferentsortsofthings.Bodysensationsarethingslikeearth,water,wind,andfire;inotherwords,yoursenseofsolidity,liquidity,warmth,energyinthebody.That’sonelevelofsensation.Thenthere’stheactualpainsensation,whichisanotherlevelofsensation.They’retheretogether,butthey’reseparate.Youcanlearnhowtoseethemasseparate.That’swhenyoucanreallyobservethepain.Theproblemisthatwetendtoglomthesethingstogether.Ifyouglomthepainwiththewarmth,itbecomeshot.Ifyouglomitwithasenseofsolidity,itbecomessolid,heavy.Andthenit’sjustlikeabigimmovablelump.Butifyouseethatsolidityisonethingandthepainissomethingelse,thepainjustseemstoflitaround.Evenifit’sstrong,it’sveryerratic,andnotnearlyasmonolithicandscaryasitoriginallyseemed.

Soeventhoughthepainmaybethere,yourealizethatit’snotthesamesortofthingyouthoughtitwas.Youcanseethatit’ssomethingseparate.Thetwothingsarethereinthesameplace,butthey’redifferentthings,ondifferentlevels.Thenyoucanapplythesameprincipletoyourawarenessofbothofthepainandthebodysensations.Theawarenessisrighttheretoo,butit’sseparate.Thenwhenthetimecomes,youcanaskyourself,“Whichisgoingtostopfirst,thepainortheawareness?”Andthere’llbeanawarenessintherethatdoesn’tdoanythinganddoesn’tdie.Youhavetopeelawaydifferentlayersofmentalactivityaroundit,butthereissomethingintherethatdoesn’tdie.Youcanbeconfidentofthat.Confidentenoughtoletgoofeverythingelse.

ThisiswhytheBuddhahasusdevelopequanimity,patience,andacceptance.It’snotthecasethatmereacceptanceisallyouneedtodo,orallyoucando.If

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thatwerethecase,therewouldn’tbefournobletruthswithfourdifferentduties.There’dbeonlyone:There’spain,suffering,stress,andyourdutyistolearnhowtoacceptit.OnceIheardsomeonesaythattheBuddhaclaimedtoteachonlyonething—painandtheendingofpain—meaningthatinacceptingthefactofpain,you’redoingallyoucantoputanendtopain.Butthatdoesn’treallyendthesuffering.Andthat’snotwhattheBuddhataughtatall.Hedidn’tclaimtoteachonlyonething.Hetaughtsufferingandtheendofsufferingastwodifferentthings.Thereisawayout.Thereisanescape.Sufferingdoesend.Butyouhavetolearntoacceptwherethereissufferingandwhat’scausingit;youhavetolearnandacceptthethingsyoucanchange,thethingsyoucan’t.Thenfocusonwhatyoucanchangetomakeyourescape.

That’swhatequanimityisfor:sothatyoucanfindtheescape.Themoresolidyourmindis,themoreclearlytheescapewillappear.Sowhenyourunintoareaswhereyou’renolongerincontrol,younolongerhavethestrengthyouusedtohave,lookforwhereyoustilldohavestrengths.Makethemostofthem.Becauseit’sinthatfightingspirit,yourunwillingnesstoadmittotaldefeat:That’swherefreedomisfound.

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ThereisThisSeptember30,2008

There’safamoussimileinthetextswhereamanissufferingfrompain.Hegetstiedupinanxietyandmiseryaroundthepain.AndtheBuddhasaysit’slikebeingshotwithanarrowandthenshootingyourselfwithasecondarrow.Thephysicalpainisthefirstarrow;thementalpainisthesecondone.Andit’sthementalonethat’simportant.AstheBuddhasays,theenlightenedperson,theawakenedperson,maystillgetshotwiththosefirstarrowsbutdoesn’tshoothimorherselfwiththesecond.

Thesecondarrowsareimportantbecausetheygetshotrightintotheheart,intothemind.Thefirstarrowcanonlygoasfarasthebody.Thearrowsthatgointothemindaretheonesthatreallyhurt.Theyarethesubjectofthefournobletruths.That’sthesufferinginthefirstnobletruth:thesufferingthatcravingandignoranceshootintotheheart.

Soourtrainingislearninghownottoshootourselveswiththatsecondarrow.Althoughit’salwaysstruckmethatthere’smorethanjustonesecondarrow.Lotsofarrowsgetshotintothemind.Thequestionis:Howdowelearnnottodothat?

ThecluetotheanswerisgiveninanotherpassagewheretheBuddhatalksaboutapersonwhohasgainedveryexaltedstatesinmeditationandrespondsbysaying,“Iamatpeace.Iamreleased.”AstheBuddhacomments,the“Iam”inthosestatementsiswhat’scausingtheproblem.Itshowsthatthispersonstillhassomeconnection,stillhassomeclinging.Afterall,cravingcombinedwithclingingiswhatcausesthesuffering.Andthe“Iam”thatyoubuildaroundthingsisoneofthefourtypesofclinging:doctrine-of-selfclinging—yourideaofwhoyouare.Youimposethatonallkindsofexperiences.Youliketoimposeitontheoneswherethingsarepleasurable,butonceyousetupthemoldofthe“Iam”andstickinanicepleasurablefeeling,thatpleasurablefeelingcanchangeandbereplacedbyanunpleasantfeeling.Sothereyouare.You’vestillgotthatsentence“Iamthis,”butsuddenlythe“this”issomethingunpleasant.You’vegotapaininthemoldthatyouhadcreatedtocontainpleasure.

Thisiswheretheteachingonnot-selfcomesintohelp.Learnhowtoviewthingswithoutcreatingthatsenseofself—becauseafterall,thatsenseofselfissomethingthatwedo.Wemakethissenseofself.Anditdoeshaveitsfunctions.AstheBuddhasaid,whenyouwanttounderstandsomething,youhavetosee

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bothitsallureanditsdrawbacks.Youdon’tjustwatchitarisingandpassingaway.Youwanttounderstandwhenitariseswhyyouholdontoit?Soifyouwanttounderstandwhyyoumakeasenseofself,youhavetolookforitsallure.Andtheallurehereisthatthesenseofselfisusefulinalotofcontexts.Whenyou’reeatingfood,youknowwhichmouthtoputitin.Youknowhowtoplanforthefuture.Youknowhowtoanticipatefuturedangers:thatifyoudon’tpracticenow,you’regoingtohavetroubledowntheline.Inthatwaythesenseofselfisuseful.

Butaswithanyactivity,you’vegottoseewhenit’sskillfulandwhenit’snot.Andparticularlyifyoufindyourselfshootingyourheartwitharrows,you’vegotaproblem.Toindicatethesolution,theBuddhacomparesthecaseofthatmeditatorplacingthewords“Iamthis”aroundhismeditativeexperiences,withsomeoneelsewhosimplysays,“Thereisthis.”Whenthere’stheperceptionoftheinfinitudeofspace,hedoesn’tequatehimselfwiththeinfinitudeofspace,doesn’tcreateasenseofpridearoundit.Hesimplysays,“Thereisthis:infinitespace.Thereisthis:nothingness.Thereisthis:neitherperceptionnornon-perception,”orwhateverthestatemaybe.That’soneofthetoolsforgettingaroundthishabitofbuildingaselfallthetime.

ThisisathemethatrecursmanyplacesintheCanon.Themonkwho’sdwellinginemptinessandpracticingconcentrationlooksattheperceptioninhismind—itmightbetheperceptionofthebreathorwhatever—andnoticesthattherearethesedisturbanceshere,butalsothatthereisalackofdisturbancecomparedwithotherperceptions.Forinstance,ifyou’resittingherewithaperceptionofallthepeoplesittingaroundyou,youstartthinkingaboutthestoriesofwhatthispersonsaidtoday,andwhatareyougoingtohavetodowiththatpersontomorrow.There’salotofdisturbanceconnectedwiththeperceptionof“people.”Butifyoucanholdontotheperceptionsimplyof“breath,”the“people”disturbancesgoway.Andyounoticethat.Thereisalevelofdisturbancewiththebreathbecauseyoustillhavetomaintainit,youstillhavetoworkwiththebreath.Soyounotice,“Thereisthis.”Asforwhat’snothere,younotice,“Okay,that’sabsent.”

Whenyou’reworkingwiththeframesofreference,youwanttobuilduptotheabilitytosimplynotice,“Thereisthebody;therearefeelings;therearemindstates;therearementalqualities,”withoutbuildingalotofstoriesaroundthem.Andyoucanworkinthatdirection.You’resittinghere;it’swarmtonight.Andyoucouldbethinkingaboutthefactthatit’salotwarmertonightthanitwaslastnightandwhatdoesthatmeanfortomorrow?HowamIgoingtogetthroughthenight?HowamIgoingtogetthroughtomorrow?Youmayeventhinkupsomeprojectthatrequiresyoutogodowntothelibrary,tofindsomeairconditioning,andoffyourthoughtsgointhatdirection.Butthenyourealize

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youcan’tdothat,soyoustartsuffering.Youcouldsimplysay,however,“Thereisthis,”andthenlookatwhatyou’vegothere.

Thereareaggregates,therearesensemedia,andthepropertiesofthebody:earth,water,wind,fire.Okay,we’vegotmorefiretonightthannormal.Isyourbodyallfire?Well,no.It’sgototherelementsaswell.There’sliquidity,there’sthemotionofthebreath.Andtherearethesolidparts.Thingsarefeelingtoowarm.Iseverythingwarm?Nothere’sstillsomewaterinthere;somesensationsinthebodyarecoolerthanothers.Wherearethosecoolsensations?Whichpartofthebodyfeelscoolerthantheothers?Focusonthat.

Asyoustaywiththatsenseofcoolness,notice:Canyouspreaditaround?Thiswayyoulearnhowtomakeuseofwhat’sthere.Thereisthis,thereiswarmth,butthere’salsothe“this”that’snotsowarm.Oryoucanforgetabouttheissueofhotandcoldalltogether,andfocusonthebreath:howisthebreathmoving?Isthebreathmovinginahealthyway?Isitobstructed?Isitunobstructed?Youcanlookatthat.

Aslongasyoustaysimplyonthelevelofelements,you’renotshootingyourselfwiththosesecondarrows.You’resimplystayingonthelevelof,“Thereisthis.”You’renotcreatingstoriesaroundit.Moreprecisely,youseemoreclearlywhatistherewhenyousay,“Thereisthis.”Youbegintoseethatyou’vetakenafewdetailsfromthepresentandwerestitchingthemtogetherinastorythatwasmakingyousuffer.Youcanaskyourself,“ThyshouldIdothat?”

You’vegotthechoiceofwhatyou’regoingtofocuson,whichgiveyoualotoffreedomrightthere.Andasyousensethe“I”buildinguparoundplanningfortomorrow,orthinkingaboutwhathappenedtoday,youcancutthroughit.Thereisthethoughtof“I,”butisithelpfulnow?No.Ifyou’renotcarryingaroundtheassumptionthatyou’resomething,ifyou’renotobjectifyingyourself,thingsarealotlighter.Stayonthelevelof,“Thereisthis”andexplore,“Well,whatisthe“this”?Howmanythisesareinhererightnow?Therearelotsofthises.Andyou’vegotthechoiceofwhichthisyou’regoingtofocuson.

Sothesenseofselfyouhave:Learnhowtouseitappropriately.Realizethatit’sanoptionalstoryline,anoptionalconceptthat’shelpfulinsomecircumstancesandharmfulinalotofotherones.Practicelookingatthe“Thereisthis,”toseewhat’sgoingon,toseewhatroleyourpresentintentionsareplayinginshapingwhat’sgoingon.Thestorylines,theassumptions,alltheotherthingsyoutendtoclingto:Whatdoyouhavetoletgoofinordertostopthatsuffering?

Whenyoulookatthingsonthislevel,simplyarisingandpassingawaywithoutcarryingthestorylinesaroundallthetime,it’saloteasiertoletgoofthethingsthatthestorylineswouldrequire.Ifyoudon’thavetoidentifysomething

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as“me,”thenyoudon’thavetoworryaboutwhat’sgoingtohappentometomorrow.Ifthethoughtof“me”and“I”tomorrowcomesup,yourealizethat’soptional.It’snotbuiltintothewaythingsare.

ThisisoneofthereasonswhywegetthemindconcentratedbecauseastheBuddhasaid,oncethemindisconcentrated,youcanseetheaggregatesastheyarise,asthey’reoriginatedbyconditions.Youcanseeeventsatthesensespheres.Youcananalyzeyoursenseofthebodyintoaggregatesandproperties.Whenthemindisstillinthepresent,youcansimplylookatthingsastheypresentthemselvestoyourawarenesshereinthepresentmoment.Yougettoseewhat’sreallythereandwhat’snot.Ifyoutakeitjustonthislevel,youcanseethatwhat’sreallythereisnotnearlyasoppressiveasthestoriesmadeitouttobe.Evenwhenthere’sseverepain,it’saloteasiertotakewhenyou’retakingitjustaswhat’srighthererightnow.You’renotweighingyourselfdownwiththoughtsofhowlongyou’vebeeninpainandhowmuchlongeryouaregoingtobeinpain,orthatit’sbeencausedbysomebodyelse,whyisthatpersoncausingit….Yousimplylookat,“Hereisthepain,hereisthesensation,whatcanbedoneaboutit?WhereshouldIfocusmyattentionsoIdon’thavetosuffer?”

Onethingyoucoulddoiswatchthepainpassaway,passway,becausefrommomenttomoment,itjustkeepspassingaway.It’slikethedifferencebetweenridinginacarfacingforwardandridingthecarfacingbackward.Facingforward,youseemtotakeoneverythingcomingatyou;youbecomeweigheddownbyeverythingthat’scomingin,comingin,cominginatyou.Butifyouturnaroundandfacethebackofthecarasyou’reridingalong,justseethingspassingaway,passingaway,passingaway.Theactualimpactisthesame,butyourattitudehaschanged.Youseethingspassingaway;you’renotgatheringthemin.

AjaanLeegivestheexampleofapersonplowingafield.Stupidpeopletrytotakethedirtasitfallsofftheplowandstickitinabag.Ofcoursethey’regoingtogetweigheddown.Butifyousimplywatchthedirtasitfallsoff,fallsoff,fallsoff,you’renotcarryinganythingaroundwithyou.Youdon’tgetweigheddown.Youcancompletetheplowing.

Sothat’stheotherthingtothinkaboutasyou’rewatchingpainas,“Thereisthis.”Youwanttosay,“Thisispassingaway.”Youdon’thavetocollectthepains,orgatherthemuptostorethemanywhere.Andifthat’sthewayyoucanseethings,thatfirstarrowisreallynotsopainfulatall.

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FacingYourResponsibilitiesOctober1,2008

Oneoftheironiesofourcultureisthatpeoplewhomeditateareaccusedofrunningawayfromtheirresponsibilities,runningawayfromlife,runningawayfromreality,runningawayfromtheworld.Actuallyasyousithere,you’resittingandstaringface-to-facewithyourresponsibilities:yourintentionsfrommomenttomoment.Oneofthelessonsyoulearnasyoumeditateishowmanydefilementsyouhave,howmuchsufferingyourintentionscancause.Andthewholepointofthemeditationistotakeresponsibilityforyourintentionsandlearnhowtoshapethemintosomethingbetter,somethingmoreresponsible,moreharmless—toadmitthatnoteverythoughtthatcomesintoyourheadisagoodthought,andthatyouareresponsibleforcreatingalotofsufferingforyourselfandsometimesforpeoplearoundyouaswell.

Thepeopleoutintheworldaretheoneswhoarerunningawayfromtheseissues.Theygetburiedinissuesofmakingmoneyandraisingafamily.Someofthatworkisnecessarybutalotofitisjustbusywork.Astheygetoldandfacedeath,theylookbackattheirlivesandsay,“Whatwasthatallabout?Whatdoyouhavetoshowforhavingbeenahumanbeing?”

Asyoumeditate,you’remakingchangesinthebigissueinlife,whichisthemind,theactivitiesofthemind.Theseissuesarerighthererightnow.There’snowhereelseyou’regoingtoseethem.Peopleoutintheworld,forthemostpart,havetroublesittingstill.Ifthey’renotbusyingthemselveswithsomething,theyfeelempty,atlooseends.There’ssomethingwrongifyoucan’tjustsitwithyourmindandbequiet.

Aswesithere,we’retryingtofigureoutwhatthat“somethingwrong”isandalsofiguringwhattodoaboutit.Thebreathgivesyouahandle,givesyousomethingtodointhepresentmomentsothatyoucanstayhereandnotfeelatlooseends.Inthebeginningstagesit’sdifficulttolookyourmindstraightintheface,ortoevenfigureoutwhereyouwouldlookforit.

Sothebreathgivesyousomethingtodo.Youworkwiththebreath.Aslongasyou’rewiththebreath,youknowyou’reinthepresentmoment.Andafterawhileyoubegintolearnaveryimportantlesson:thatifyou’regoingtowatchthemind,youwatchitinitsactions.Youwatchitintheactofdealingwiththebreath,tryingtostaywiththebreathandthenwanderingoff,comingback,tryingtostaywithitagainandsuddenlylosingallsenseofwhereyouareand

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findingyourselfsomeplaceelse.That’sthewayitisinthebeginning.Butasyouworkwithit,youbeginto

noticethatyoucanobservethingsinthemindyouwouldn’tbeabletoobserveanyotherway:howitchangesitsmind,howoneintentioncansneakuponyoutosabotageapreviousintention.Ifyou’recareful,youcanseethesethings.Ifyou’realertandmindful,youbegintonoticethetricksthemindplaysonitself.

Asyougetbetterandbetteratthemeditation,youlearnhowtoundothosetricks,workyourwayaroundthem,findexactlywhatitisinthemindthatwantstowanderoffanyhow.Youstartenteringintoadialoguewithallyourdifferentskillfulandunskillfulideas,yourskillfulandunskillfulintentions.Andyoustartconvertingmoreandmoreofyourmindtotheskillfulside.Thatrightthereisanimportantachievement.Bitbybityoubegintofigureoutallthedifferentinsandoutsofthemind.Youdevelopagreatersenseofunity,notonlyingettingthemindtostaywiththebreathinastateofgoodstrongconcentration,butalsoingettingmoreandmoreofyourmindonthesideofwantingtodothis.That’swhatrighteffortisallabout,learninghowtogeneratedesiretodowhat’sskillfulandtodropwhat’sunskillful.

Thiswayyoucauselesssufferingforyourself,lesssufferingforothers.Andyourlifehasaveryclearsenseofdirection.There’ssolittleintheworldthatyoucanreallystraightenout,butyoucanstraightenoutyourownmind.Whenthemindisstraightenedout,thentheeffectthatyouhaveontheworldisnotcoloredbygreed,anger,delusion,jealousy;allthoseotherunskillfulstatesthatcancomealonginthewakeevenofyourgenerallywell-intentionedefforts.Becauseaslongastheminddoesn’treallyknowitself,unskillfulstatescansneakininallkindsofdisguises.

Andtheamazingthingisthat,asyoutaketimeofftobebyyourself,theworldcomesrunningafteryou.Youseethisinthelivesofthefamousajaans.Oncethey’vestraightenedouttheirownact,lotsofotherpeoplewanttobearoundthembecausethosepeoplesensethebeneficialimpactofapuremind,amindthathasbeenstraightenedout,realizingthatit’sararethinginthisworld.It’soneofthethingswelackinourculture,whichisprobablywhypeopledon’tunderstandmeditators.Themorewecanstraightenoutourownminds,themoreproofwehavethatmeditationisausefulactivity.It’sthemostimportantactivityinlife.Evenifnobodyelseseesthebenefits,weseethebenefitswithinthemselves.Wecanfacetheendoflifewithnofear,becausewe’veseenthetrueDharma.

AstheBuddhaoncesaid,that’soneofthereasonswhypeoplefeardeath:They’reveryuncertainaboutwhatisthetrueDharma.Isthereadeathless,istherenodeathless?Isdeathjustannihilation?Onceyou’veseenthetrueDharma,youhavenodoubtaboutit.Whenthereisnodoubtaboutthisissue,death

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doesn’tholdanyfear.Sorealizethatasyou’resittinghere,you’renotrunningawayfromanything.

You’veactuallygotyourselfcornered.You’vegottofaceyourownmind.Assomeoneoncesaid,thereiswisdominthistechniqueofnoescape.Nowthatyou’resittinghere,you’vegottofaceyourmind:Howareyougoingtotrainit,howareyougoingtomakethisnotamiserableexperiencebutactuallyablissful,happy,meaningfulexperience?Thosearetheskillsthatmostpeopleintheworldneverdevelop.Buttheyareamongthemostimportantskillsthatyoucandevelop,becausetheymakelifeameaningfullifewithadirection.Alifethat,astheysay,goesinagoodway.

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XtremeDramaOctober16,2008

Oneoftheforestajaans,talkingabouttheearlyyearsofhispractice,talkedabouthowhismindwouldprogress,progress,progress,thenthewholethingwouldcomecrashingdown,withnothingleft.Thenitwouldstartprogressingagain,anditwouldcrashagain.Hebegantonoticetherewasacyclicalpatterntotheupsanddowns.Helearnedtoanticipatethem—andinparticular,thecrashes.Andthewayhegotaroundthiswastodecidenottopayanyattentiontothisidea—hedidn’tcarewhetheritwasprogressingorregressing,hewasjustgoingtostickwithhispractice.Inhiscaseitwasrepeatingthewordbuddho.

Inotherwords,hedecidedhewasn’tgoingtobuyintothedramathathadbeguntoinfusehispractice.Hehaddevelopedquiteanarrativeofhowthingswouldgoupandthendown.Andbecausehehadboughtintothedrama,thatjustreinforcedthepattern.Thewayoutwasnottobuyintoit,tohaveamoresensibleattitudetowardthewholething.Whateverupsordownstheremaybe,youdon’thavetotakethemallthatseriously.Youjuststickwithyourpractice.Youhavetofindthemiddlewaybetweentheextremesthatthedramaticsideofourpersonalitylikestoreadintothings.

TheBuddhahadasimilarproblem.Inhiscase,hestartedoutwiththeextremeofsensualindulgence.Theninordertogetawayfromwhathesawastheproblemofsensualindulgence,hewenttotallyintoselftorture.Hewasanextremist.Ifitwasn’toneextreme,itwasgoingtobetheother.Thinkingthatdealsinlargeabstractionstendstopushustoextremism.Andthetypeofthinkingthatlikestodealindramagoesinthesamewayaswell.

Sothere’sanordinarinesstothepracticethatsometimesweresist.It’slikethepoetsandartistsofthe19thcenturywhodespisedthebourgeoisie.Thebourgeoisiewereprudentandsensible,andthepoetshatedthem.Therewasnothingdramaticintheirlives.Butlivingadramaticlifecouldbeprettymiserable.Itmaymakeforgreatart,butit’samiserablelife.Ireadanovelonetimeinwhichaguyhadbeenputinprisonformurder.Hewasreadinglettersfromhiswifewhowasgoingthroughpsychiatriccounseling,inwhichhergriefcounselorhadtaughthertogostepbystepthroughthestagesofhergrief.Andyoucouldtellfromtoneofthenarrativethatthenovelistdespisedgriefcounseling.Itdidn’thavethedrama,didn’thavetheexcitementorgrandeurofsomeonewhogetsexcitedenoughtogooutandkillsomebodyandthenhastosuffertheconsequences.

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Again,that’sthekindofmindsetthatdealsinextremes.Wouldyouliketobesomebodywhoisconstantlygoingthroughoneextremeortheother?Partofthemindenjoysit.Itmakeslifemoreinteresting.Butitdoesn’treallyhelpintermsoffindingasolidhappiness.There’snothingdramaticaboutsolidhappiness.There’snothingdramaticaboutasensibleattitudethatlearnshowtodealpragmaticallywithissuesastheyarise.The????(4:43)refusestobeblindedbyextremes.That’swhenyoulearntogetpasttheromanticismandthedramaoftheextremes.That’swhenyoureallygetonthepath,andyourpracticereallymatures.

Ifyouhaveatendencytoextremes—weusuallydon’thavejustoneextremeinourpractice,wegofromoneextremetotheoppositeextreme,back-and-forth—you’vegottofindwaysofmodulatingthat.Thismeansmodulatingbothyourphysicalexperienceofextremes,andyourmentalattitudetowardthem.

Ioncehadastudentwhowasmanic-depressive.Shefoundthatalargepartoftheproblemwasanticipatingherupsanddowns.Theanticipationinandofitselfwouldexacerbatetheextremes.Butshealsofoundthatinherextrememoods,theexperienceofthebodywasverydifferent.Thisiswherethebreathbecamehelpful.Whenshewasfeelingdown,shecouldbreatheinawaythatwouldaddmorebreathenergy,makethebodylighter,lighter,lighter,soshedidn’tfeelsoweigheddownallthetime.Andwithoutthephysicalexperienceofbeingweigheddown,herdepressivemindstatesdidn’thavesomuchtolatchonto.Thisbegantocutthroughthepattern.Similarly,whenshefoundshewasgettingmoremanic,shecouldbreatheinawaythatmadethebodyheavier.Shewouldthinkalotabouttheearthelement,findwhateversensationsinthebodyweresolid,still,heavy,andsubstantial,andjustfocusonthosesensations.Thatwouldbalancethingsout.Itwouldbalanceouttheenergybothinbodyandmind.Sograduallythewildmoodswingsbecameathingofthepast.Andherlifewasn’tasdramaticasitwasbefore,butitwasamorereasonablelife,amoremanageablelife.

That’sthephysicalside.Thereisalsoextremisminourthoughts.Ifit’snottotalsensualindulgence,it’stotalabstinence.Whenthemindlooksatabstinenceaswrong,soitgoesrunningtotheindulgencewithoutreallyrealizingthatthereisamiddleway.Therearesensualpleasuresthatareinnocent,thatareharmless.Mahakassapa,whowasoneofthestrictestoftheBuddha’smonks,hasversestalkingaboutthebeautiesofnature,howmuchheenjoysgettingoutintothewilds.Apparentlythisisthefirstwildernesspoetryintheworld.Andsoeventhestrictestarahantshaveroomintheirpracticeforpleasuresthatareinnocent.Ashesaid,beingintheforestrefreshedhim.Andtheminddoesneedrefreshing.You’vegottofindwaysofdealingwithitsmoodswithoutgivingintothem,andrealizethatyoudon’thavetothinkinextremes.Therearewaysofenjoyingsome

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ofthepleasuresofthesenses,becausetheygladdenthemind.That’soneofthedutieswehaveinthemeditation.LookattheBuddha’s

instructionsonbreathmeditation.Whenyoufindthatthemindisgettingdown,itsenergyislow,youfigureoutwaysofgladdeningit.PartofthatcanmeanlearninghowtothinkabouttheBuddha,Dharma,andSanghainwaysthatyoufindinspiring—anythingthatgivesenjoymenttothepractice,thatdoesn’tgetyoualltiedup.It’snotthatsensualpleasuresarebad.Thebeautifulthings,thenicethingsintheworldarenottheproblem.Theproblemcomesfromtheseobsessiveplanswebuildaroundthem:“Thisisgoingtobereallygreat,thisisgoingtobereallygood,thisisgoingtobeworthwhatevereffortgoesintoit.Whateverharmitmaycauseontheside,whocares?ThisiswhatIwant.”That’stheproblem,averyunrealisticattitudetowardwhatsensualpleasurewilldoforus.That,you’vegottowatchoutfor.

Butthepleasurethatcomesfromaharmlessactivity—anyactivityinwhichyou’reactuallydoinggoodforyourselfandotherpeople—isperfectlyokay.It’snotthatthebreathistheonlywayoffindingpleasureinthepractice.There’sapleasureingenerosity.There’sapleasureinbeingvirtuous.There’spleasureinfindingtimealonewithnature.Alltheseareperfectlylegitimatewaysoflookingforhappiness,legitimatewaysofgladdeningthemind.

Thesamewithsteadyingthemind.Ifyoufindthatyourthinkingisrunningawaywithyou,you’vegottofigureoutwaysofjustsettlingdownandbeingreally,reallystill,sothattheextremesofyourthinkingdon’tpullyouawayfromyourcenter.Itcanhappenthatyourthinkingbeginstofollowfromaninnocentconclusiontothenextconclusion,andtothenextconclusion,andthenrunsawaywithyou.Thisisaproblemwithbeinglogicalwithoutbeingreasonable:Itcantotallypullyouawayfromthepractice.

InThailand,theyhaveaterm,“Thinkingalot,”andit’snotagoodthing.Itmeansyourthinkingistakingover.Thelogicistherebutwithoutthereason.Reasoniswhenyouthinkaboutthingswithasenseofbalance,asenseofproportion.

Soifyoufindyourthinkingrunningway,whatwaysdoyouhaveofgettingyourawarenesstobestill,settleddown,solid,solid,solid?ThinkoftheBuddha’smeditationontheelements:makingthemindlikeearth;makingitlikewater,undisturbedbywhateveritwashes;wind,undisturbedbywhateveritblowsaway;fire,undisturbedbywhateveritburns.Andyou’vegotthosequalitiesinyourbody.Sowhicheverqualityseemsthebesttomakeyoufeelsolidandgrounded—it’smostoftenearth,butnotnecessarily—workonthatquality.

Thistakesalotofthedramaoutoflife,butit’samuchmoresensible,reasonable,happierwayofliving.TheBuddhawasnothingifnotsensible.He

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hadexploredalltheextremesandherealizedthattherewasnothingthere.Andhislifestorymakesforgreatdrama,thefirstpartatleast.AfterhebecametheBuddhatherewasn’tasmuchdrama,atleasttherewasnoemotionaldramaforhim,butitwasamuchhappierlife.

TherewasonceacartoonintheNewYorkerwithmansittinginhislivingroom,meditating.Hiswifewasoffinanotherroom,lookinginthedoorathimtogetherwithafriend,andcomplainingtoherfriend:Shesaid,“Georgeusedtobesuchaninterestingneuroticbeforehelearnedmeditation.”It’sonethingtobeinteresting,anotherthingtobehappyandwise.Sowatchoutfortheextremesandthetypeofthinkingthatindulgesinextremes,foritwilldriveyouoffthepath.

ThisiswhytheBuddhahasthatphrase:havingrespectforconcentration.Theconcentratedmindissolid,still,stable,extremelyundramatic,butwithaverystrongsenseofwell-being.That’swhyitwasthefirstfactorofthepaththeBuddhalatchedontoafterhehadexploredallthevariousextremes.Hereisaformofpleasurethat’sharmless,andyoucanthenusethatasyourtestcase.Anypleasurethatdoesn’tpullyouawayfromthis,thatdoesn’tmakeitdifficultforthemindtosettledown,canbesomethingtoenergizeyouonthepath.Anyformofthinkingthatdoesn’tpullyouawayfromthis,helpsyoutosettledown,canbepartofthepath.Andyoufindthatthatkindofthinkingmakesalotmoresubtledistinctions,doesn’tgorunningoffafterextremes.

Therearesometeacherswhocriticizeidealism,butit’snottheidealismthat’sbad.It’stheextremism,theabsolutism:that’stheproblem.Therearealotofidealsthatarereally,reallyworthexploring,reallyworthfollowing.AjaanMuninhislastsermonmentionedthedeterminationnottocomebackeveragaintobethelaughingstockofthedefilements.Holdontothatdetermination,hesaid.Neverletitgo.Andthedeterminationrequires,one,thatyoubelieveitishumanlypossible.Convinceyourselfthatit’spossibletofollowthispathtogetresults.Holdontothat.That’sanidealyouneverwanttoabandon.Andtwo,convinceyourselfthatit’snotonlyhumanlypossible,it’spossibleforyouandyouaregoingtodoit.Youstickwiththatideal.Ifyoufindanyextremeformsofthinkinggettinginthewayofthat,thosearethethingsyou’vegottodrop.Focusonwhathelpstogetyoutounderstandbetterandbetterexactlywhatarethesedefilementsthatarelaughingatyou.Theypullyouoffintotheextremes,andtheylaughatyouforbeingsogullible.Yourunbacktotheotherextreme,andtheylaughatyouagain.

It’swhenyou’reonthepaththattheycan’tseeyou.AstheBuddhasaid,thisisthepathwhereMaracan’tdetectyou,Maracan’tseeyou.You’reinvisible.Thisrequiresalotofskill,butit’saninterestingskilltodevelop.Itmaynotbedramatic,buttherecomesastrongsenseofwell-beingandaccomplishment

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whenyou’vemasteredit.That’swhatyou’relookingfor.

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InChargeofYourWorldOctober19,2008

There’sastoryintheCanon,whereKingPasenadicomestoseetheBuddhainthemiddleoftheday.AndtheBuddhaaskshim,whereareyoucomingfrominthemiddleoftheday?TheKingsays,“Oh,I’vebeenmeetingwithmyministersandtalkingaboutthesortsofthingsthatpeopleobsessedwiththeirpowertalkabout:—whichisaremarkablyfrankstatement.YoucanimagineapressconferencewhereaPresidentisasked,“Whathaveyoubeendoingtoday?”andhesays,“Talkingaboutthethingsthatpeopleobsessedwithpowertalkabout.”

TheBuddhaaskstheKing,“SupposesomeoneweretocomefromtheEastsaying,‘ThisenormousmountainismovinginfromtheEastcrushingalllivingbeingsinitspath.’AnotherpersoncomesfromtheSouthsaying,‘There’sanothermountaincomingfromtheSouthcrushingalllivingbeingsinitspath.’AnotherpersoncomesfromtheWest,apersoncomesfromtheNorth.‘ThereisamountainmovinginfromtheWestandanothermountainmovingdownfromtheNorth,’allfourmountainscrushingalllivingbeingsintheirpath.

TheBuddhathenaskshim,“Giventhisgreatdestructionofhumanlife,andrememberingabouthowrareitistogainahumanbirth,whatwouldyoudo?”AndtheKingsays,“Well,whatelsecouldIdobutpracticetheDharma,trainthemind,anddogood?”AndtheBuddhasays,“Iannouncetoyou,greatking:Deathismovingin,crushingalllivingbeingsinitspath.Sowhatareyougoingtodo?”AndtheKingsays,“Well,whatelsecanyoudobutpracticetheDharma?”

Welookatthesituationintheworldrightnowandthere’salottobeworriedabout.Butwecanbeconfidentaboutonething,thatthebestwaytorespondtowhateverthesituationisintheworldistopracticetheDharma,tobegenerous,tobevirtuousandtomeditatetotrainthemind.Becausewhetherthesituationintheworldisgoodorbad,thereisalwaysaging,illnessanddeath.Thereisnopointwheretheworldissototallyfreeofinsecuritythatyoucanreallytrustthatthesituationisgoingtobegood.Eveniftheeconomyisgreatandeverybodyagreestolaydowntheirarms,peoplearestillgoingtogetsick,stillgoingtogetold,andstillgoingtodie.

Buttheempoweringthinginallthisisthatyouractionsdoshapetheworldyouexperience:theworldyou’veexperienced,theworldthatyou’reexperiencingnow,andonintothefuture.Sonomatterwhatanybodyelsedoes,youalways

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wanttopracticetheDharma—toholdbyyourideals,toholdbyyourprinciples—becauseyoucreateyourworldthroughyouractions,andyouwantthatworldtobeaprincipledone.

Oneofthemisunderstandingswepickupfromthemediaisthattheimportantdecisionsinourworldaremadebyotherpeopleoverwhomwehavenocontrol.Butit’safactthateventhoughwe’resittinghereinthesameroom,eachofuslivesinadifferentworld.Andtheworldofourexperienceiscreatedbyourownactions.We’retheoneswhoarecreatingit,andwecontinuetocreateitwithouractionseachmoment.

Sobasicallyyou’reinchargeofyourworld.You’renotamonadtotallyindependentfrominfluencesfromoutside,butthechoicesyoumakearetheonesthatshapeyourlife.Ifyoumakewisechoices,generouschoices,youprotectyourselfandyouprotectotherpeople.Onthesurfaceitmaysoundselfish.Hereyouaretryingtomakesureyourlittleworldisokay,buttheonlywayyoucanmakesureyourlittleworldisokayistoactinawaythatyou’renotharminganybodyelse.Andinfluencesspreadaround.Ifyouactinanoblewayeveninthemidstofdangeranddestruction,that’sagoodexampletootherpeople.Otherpeoplewanttojoinin.

Beingahumanbeingisnotreallyworthmuchifit’salljustscramblingafterwealth,scramblingafterthingsthatotherpeoplehavetobedeprivedof.TheBuddhasawthispriortogoingoutpracticing.Hesaidtheworldwaslikeapuddlethatwasdryingup,andthereareallthesefishinthepuddlefightingforthatlittlelastbitofwater.Hefounditreallydismaying.Thatkindoflifeisnotahumanlife,it’sananimallife.Humanlifeisoneinwhich,regardlessofwhatthesituationisoutside,youknowyoushapeyourworldthroughyouractions,andthattheactionsshapingagoodworldareonesthatarehonorable,compassionate,wise.Andyoucanholdtothatprinciple.

Somepeoplewerecommentingthiseveningthatthecrowdheretodaywasoneofthegentlestcrowdstheyhadeverseen.That’sbecausewecametogethertodogood,tobegenerous,andtorejoiceinoneanother’sgenerosity.Thisissomethingthat’sbeentypicaloftheBuddhisttraditioneversincetheverybeginning.Backinthe19thcenturywhenWesternerswerebeginningtoreadsomeoftheBuddhisttexts,andallsawwassuffering,death,aging,illness,Asaresult,theywroteBuddhismoffasaverypessimisticreligion.ButwhentheywenttoAsia,theysawthatBuddhistsingeneralwereveryhappypeople.Thetemplefairs,thevariousobservancesinthecourseoftheyear,werealwaysveryhappygatherings.AndtheWesternerscametotheconclusionthatBuddhistsdidn’tunderstandtheirownreligion.IftheyreallyunderstoodwhattheBuddhataught,theywouldbemoroseandhorriblydepressed.Butinsteadtheywerehappy.

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SoWesternerscameupwithatheoryofwhattheycalledthegreattraditionversusthelittletradition,i.e.thegreattraditionbeingwhatwasinthetextsandthelittletraditionbeingBuddhismontheground.Butwhattheyreallymissedwasthecentralmessageinthetexts,whichisthatyourhappinessisinyourhands.Andthattruehappinesscomesfrombehavinginawaythat’stotallyharmless.Andnotjustharmlessinthesensethatyou’renotgoingtohurtotherpeople,butalsothatyou’regoingtopositivelydogoodbypracticinggenerosityasanimportantpartofthepath.ThisishowtheBuddha’smessageisempowering.Youcancreateahappylifebyactinginwaysthatarenobleandgood.

YouseethisintheBuddhisttraditionallthewayfromthetimeoftheBuddha’sfuneral.EventhoughtheBuddhahadjustpassedaway,therewassinginganddancingathisfuneralinhonorofhim.Ontheonehand,peopleweresadthathehadgone,butontheother,theywerehonoringthefactthattheyhadbeenalivewhentherehadbeensuchawonderfulhumanbeingintheworld.Thesamewiththetemplefairsintheveryearlycenturies:Theywereveryhappyoccasionsbecauseeveryonegottogethertodogood.Socialcastedidn’tmeananything.Everybodywasworkingtogether,helpinginlinewiththeirtalentsandabilities.

Soitispossibletocreateagoodsociety.Wheneveronegathersaroundtheprinciplethattruehappinesscomesfrombeingharmless,beinghelpful,trainingthemind—that’sempowering.Andyoudon’tneedtohavepoliticalpowerintheworldoutside.Youhavethepowertocreateyourownworldrighthere,rightnowthroughyouractions.

OnethingthatwouldfrequentlystrikemewhenIwasinThailandwasthatI’dbeonmyalmsround,walkingpastalittletinygrassshack,justbigenoughfortwopeopletosleepin.Andsureenoughthereweretwopeopleinthegrassshack,anewlywedcouple,stillverypoor.Oneofthemwouldrunoutofthehouseandwanttoputsomethinginmybowl.Whenyou’rethebeneficiaryofthegenerosityofpoorpeople,itreallygoestotheheart.I’dcomebackfrommyalmsroundandtellmyself,“Youcan’tbelazytoday.Apoorpersonhasbeengenerouswithyou.”

TheBuddha’steachinggivesthatopportunitytobegenerous,tobevirtuous,toeverybody,regardlessoftheirpositionontheworld.Regardlessofhowrichorpooryoumaybe,nomatterwhatsocietymaythinkofyou,youhavetheabilitytotrainyourmind.Andyoucanshapeyourworldthroughthatpower.Theteachingstalkaboutbecoming:It’sbasicallyyoursenseoftheworldinwhichyoulive,andyouridentitywithinthatworld.Thatbecomingisbasedonyouractions.Youractionsarethefieldinwhichaparticularsenseoftheworldcangrow.Youkeepondoingthingsthatyouknowaregood,andthatcreatesagood

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field.Thepossibilitiesinthatfieldarealwaysreplenished.That’ssomethingtotallywithinyourpower.Theworldatlargemayhavepoliticalstrife,economiccollapse—allkindsofnegativethingsmaybehappeningbutinyourworld—butyou’recreatingagoodworld.Andyou’renottheonlyonebenefitingfromthat.

Sothisiswhywetrainthemind.Regardlessofthesituationoutside,it’sthroughtrainingthemindthatwe’reshapingtheworld—theworldinwhichweliveandtheworldinwhichthepeoplearoundusliveaswell.Soeventhoughthemountainsofaging,illness,anddeathmaybemovingin,wecanstilltrainthemind.BecauseastheBuddhapointedout,deathisnottheend.It’soneincidentinaverylongstory.Povertyisnottheend.Famine,thefourhorsemen,arenotreallytheend.Thefourhorsemenhavebeenstampedingallovertheworldforwhoknowshowlong.Butwecanstilldogood.

Andindoinggood,weprotectourselves.AstheMangalaSuttapointsout,yourprotectionliesinthegoodyoudo.TherewasanothertimewhenKingPasenadiwenttoseetheBuddha.Hehadcommentedthatthemorehethoughtaboutit,themoreherealizedthatpeoplewhoactinharmfulwaysinwhattheydo,inwhattheysay,inwhattheythinkdon’treallyprotectthemselves.Theydon’treallylovethemselves.Theyleavethemselvesopentoattackfromallsides.Thepeoplewhoarewellprotectedaretheoneswhobehavewellinthoughtandwordanddeed.Withthatkindofprotection,youdon’tneedanarmy.OrastheBuddhasaidintheDhammapada,ifyourhanddoesn’thaveawound,thenyoucanpickuppoisonandnotgetharmedbyitbecauseyouhaven’tdonethesortofthingthatwouldleaveanopeningforthepoisontoseepinto.

Inthesameway,whenyoutrainyourmind,you’regivingprotectiontoothersandtoyourselfaswell.Thisishowwecanlivetogetherinpeaceandharmony.Soonadaylikethiswhenpeoplehavecometogethertodogood,it’ssomethingweshouldrejoicein.Becausethatrejoicinghelpstoreminduswheretruehappinesslies.

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GivingMeaningtoLifeNovember7,2008

TherearepassagesinthetextswheretheBuddhagivesaprettybleakpictureoflifeandtheworldatlarge.Likethatchantjustnow:“Theworldjustpassesaway.Thereisnooneincharge.It’saslavetocraving.”Inotherwords,thereisnogranddesigntogivemeaningtolifeortheworld.Thingsaresimplydrivenbyblindcraving.ThereisanotherpassagewheretheBuddhatalksaboutthewaybeingswanderoninthisworld.It’slikethrowingastickupintotheair.Sometimesitlandsonthisend,sometimesitlandsonthatend,sometimesitlandssplatinthemiddle.Norealpattern.Norealdirection.Thisdoesn’tmeanthatlifeishopeless.Butitmeanssimplythatlifedoesn’thaveameaningunlessyougiveitameaning.Sothat’stherealquestion.It’snotwhatisthemeaningoflife,thequestionis:Whatkindofmeaningdoyouwanttogivetoit?

Thisiswherethepracticecomesin,becausethepracticegivesdirection.Youwanttounderstandthemindsoyoucanunderstandwhyitisthateventhougheverythingwedoisaimedatproducinghappiness,weoftenendupcausingsuffering,pain,anddisappointmentinstead.Whyisthat?AndastheBuddhapointedout,it’swithinourpowertolearn,tounderstandwhy.Thatquesttolearnandtounderstandiswhatgivesmeaningtolife,givesdirectiontolifeinawaythatnothingelsecan.

Youlookatthethingsthatpeopletrytoaccomplishinlife,intheworldoutside.Theworldseemsdesignedtojustgrindeverythingdown.Youwantthiskindofrelationship,buttherelationshipjustfallsapart.Youwanttodevelopanicestrongbody,well,itgetsstrongforawhile,thenitstartsgettingsick,thenitgetsold,andyou’releftwithnothing.Youwanttoaccomplishsomethinglargeintheworld,butthentheeconomycollapses.Warcomes.Faminecomes.Allkindsofthingscanhappen.Solookingtotheworldformeaningisafrustrating,veryfrustratingexperience.

Butwhenyoulookinsideformeaning,youfindthatthereisalottolearn,thereisalottounderstand.Thingsdogetaccomplished.Asyouworkonthepath,youbegintoseehowthemindcreatesathoughtworldandyourealizethatyouhavethechoicetogointothatthoughtworldornot.Asyoudevelopmoreandmoremindfulness,moreandmorealertness,youunderstandtheseprocessesofthemind.Throughunderstandingthem,youcanfreeyourselffromthem.Youdon’thavetobetheirslave.Theworldthat’saslavetocraving:Youdon’thavetogetintothatworld.

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AstheBuddhasaid,theprocessoflearningaboutthesethingsisnotaccompaniedbydisappointmentandsorrow.It’saccompaniedbyjoy,asenseofreleasethatcomeswhenyourealizethatyou’vebeendoingsomethingreallystupidforalong,longtime,andnowyou’veseenthroughit.You’veunderstoodit.You’vegonebeyondit.Youreallycancutthroughandfreeyourselffromthedefilementsofthemind.Whenthepathcomestogetherinthemind,youseeontheonehandthatthereissuchathingastheDeathless,andontheotherhandthatyou’veattaineditthroughmasteringyourownintentions,understandingtheprocessofthemind.Thereismoretoexperiencethansimplytheconditionedandfabricatedthingswenormallyexperience.Thatrighttherecutsthroughalotoffetters.

It’slikecuttingoffyourarm,whichmaynotbeaprettyidea,butoncethearmiscutoff,it’soff.Andeventhoughthedoctorsmaytrytosewitbackon,it’sneverquitethesame.Thereissuchathingasapermanentchange.Andevenwithoutgettingtothenobleattainments,youfindthathavingmoremasteryandmoreunderstandingovertheprocessesofthemindputsyouinamuchbetterposition.Youunderstandyourselfbetter.Youcauselesssufferingforyourself.Youunderstandotherpeoplebetter,andcausethemlesssufferingaswell.

Sothisisaprojectthat’sreallyworthgivingyourlifeto.Anditgivesmeaningtoyourlife.Itgivesadirectiontoyourlife.Youdevelopanewrelationshiptoyourself.Ultimatelyyougettothepointwhereyoudon’tneedasenseofidentity.Butinthemeantimeyoudevelopaskillfulsense.Thereisasenseofself-esteemthatcomeswithknowingthatyoucanlearn.Nomatterhowoldyouare,nomatterhowlittleorhowmuchtimeislefttoyourlife,youcanstilllearn.

Theissuecameupawhileback:Peoplewhoarereallydriventoaccomplishthings,reallydriventodevelopasenseofselfaroundtheiraccomplishments,arenoticingthatthatcausesalotofstress,alotofpainandanxiety.Buttheanswerisnottohavenoaccomplishments,ortohavenodesireforaccomplishments.Theanswerlies,first,inreallygettingastrongsenseofwhatisagenuineaccomplishmentinlife,andsecond,gainingaskillfulsenseofyourselfaroundtheprocessoftryingtoattainthataccomplishment.

Whatthiscomesdowntoistwothings:Thefirstishavingawillingnesstolearn.Ifthat’swhereyoursenseofidentity,yourself-esteemisfocused,it’sskillful.Thegaintheabilitytolookatsomethingyou’vedoneandrealizethattheremaybesomethingwronghere,butthatdoesn’thavetothreatenyouridentity.Itjustcallsforthyourdesiretolearnmoreaboutwhatdidyoudowrong,whywasitwrong,whatcouldyoudointhefuturenottorepeatthatmistake.Asecondaspectofthismoreskillfulsenseofselfisasenseofselfthatunderstandswhat’sanimportantquestion:what’sanissuethat’sworthpursuing

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andwhataretheissuesyoudon’treallyhavetopursue.Hereagain,thepracticegivesyouagoodstrongdirection.Anyissuerelated

towhythereissufferingandwhatyoucandotoputanendtoit:That’sanimportantissue.Youhearaboutpeoplewhoaresuddenlytoldbytheirdoctorstheyhave,say,threemonthsorthreeweekstolive,andtheysuddenlydevelopaverystrongsenseofwhattheyreallywantoutoftheremainderoftheirlife.Theyclearawayallthedistractionsandfocusonwhat’sreallyimportant.Andit’sgoodthattheydothat,butit’ssadthattheyhadtowaitforadeathsentencebeforetheydo.Wehavetorememberweareallherewithadeathsentence.It’ssimplythatwedon’thavethedaysmarkedoutforus,howmuchlongerit’sgoingtobe.Butwedoknowthatwehavealimitedamountoftime,yetwetendtoforgetthat.Weactasifwedidn’tknow.

Sokeepthatinmind.Deathisdowntheline.Maybeevenbeforedeath,illnesswillcomeandmakeitmoreandmoredifficulttopractice.Sothequestionis:Whatarethereallyimportantthingsyouwanttotakecareofwhileyou’vestillgotthechance?Thisisthebigissue:lookingatyourownactionstoseewheretheycausesufferingandstress,andtofigureouthowyoucanactinawaythatdoesn’t.Andtheskillsyoulearnintheprocessoffocusingonthatimportantissuewillserveyouingoodsteadallthewaythroughaging,allthewaythroughillness,andallthewaythroughdeath.Theabilitytokeepyourmindfocusedonwhat’simportantandtoputasideunimportantthings,thewillingnesstolearnallthetime--thoseabilitieswillalwaysserveyouingoodstead.

Sothisishowwegivemeaningtolife:findinganissuethatgivesdirectionandfocusesonthereallyimportantproblemsinlife,thathasthepotentialtotakeustosomeplacewhererealchangescanbemade,changesthatmakeatruedifference.It’soneofthereasonswhyDharmapracticeissomethingyoureallycangiveyourlifeto,becauseitgivesmeaningbacktoyourlife.

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TheBrahmaviharasonthePathNovember13,2008

TheBuddhaoftenusedimagesofgradualpractice,agradualchangetoillustratethepathofpractice.There’sonepassagewherehesaysit’slikeastairway.Yougofromonesteptothenext,tothenext,withoutjumpingupawholesetofstairs.There’sanotherpassagewherehetalksabouttheflooroftheoceangraduallygettingdeeperanddeeper,tillitfinallyhitsaprecipice.

Inotherpassages,hetalksaboutdevelopingvirtueandthen,onceyou’vegotyourvirtue,youdevelopmindfulnessandcontentment;andfrommindfulnessandcontentment,youworkonthehindrances,developconcentration,andfinallydevelopdiscernment—whichmakesitsoundlikeyouhavetoperfectonestepbeforeyoucangettothenext.

Butyouhavetorememberthatthepointinthepracticewherevirtueisperfectediswhenalleightfactorsofthenoblepathcometogether.Oneoftheresultsofthefirststageofawakeningisthatyou’vecompletedalltheworkyouhavetodointermsofvirtue,butyoustillhaveworktodointermsofconcentrationanddiscernment.

Thatdoesn’tmean,however,youdidn’tworkonconcentrationanddiscernmenttogetthere.Youneededthemboth.Afterall,they’rethereinthepath,whichmeansyoucan’twaituntilyourvirtueisperfectbeforeyouworkonmeditation.Allthreepartsofthetraininghelponeanotheralong.

Soyoudon’thavetowaituntilyourvirtueisperfect,oryou’vegotloadsandloadsofmerit,beforeyoustartmeditating.Youstartitrightnow.Andyou’llnoticeasyouworkonthemeditationthatthemorevirtuousyouare—themoreyoucanexerciserestraintinthecourseoftheday,themoreyoucanbegenerousanddevelopothergoodqualitiesthroughouttheday—theeasieritwillbetomeditate.Thefactthatyou’remeditating,strengtheningyourmindfulnessandconcentration,makesiteasiertodevelopthosegoodqualitiesthroughouttheday.It’slikewashingyourhands:Yourlefthandwashesyourighthand,andyourrighthandwashesyourlefthand.Thatwaytheybothgetclean.

Soasyou’resittinghere,don’tworryabouthowmuchyouhaveorhaven’tcompletedtheotherfactorsofthepath.Focusontheonesyou’reworkingonrightnow.Atthesametime,whenyou’regoingthroughtherestofthedaywhenyou’renotsittingwithyoureyesclosed,whenyou’reengagedwithotheractivities,don’tworryaboutsittingwithyoureyesclosed.Justkeepasking

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yourself,“What’stheskillfulthingtodonow?”Trytobringsomesenseofeasewiththebreathintoallyourotheractivities.It’llmakeiteasiertodotheskillfulthingandstepbackfromunskillfulmindstatesthatpopup,whereyougetupset,whereyougetflustered,angry,whatever.You’lldevelopmoreresistancetothosemindstates.

It’sinthiswaythatalltheelementsofthepracticehelponeanotheralong,andthewholedaycanbedevotedtothepracticeofdevelopingthemind.

There’sapassagewheretheBuddhasaysthatastingypersoncannotattainthenobleattainments,can’tevenattainjhana.Buthealsosaysthatthequalityofyourgenerositywillgrowasyourmeditationadvances.Inotherwords,generosityhelpsyourmeditation,yourmeditationmakesiteasiertobegenerousinwaysthatgrowmoreandmorelargehearted.Thisisparticularlytruewhenyou’reworkingondevelopingthebrahmaviharas.

AjaanLeedescribesthatthebrahmaviharasasfoodforyourprecepts.Andthat’showtheBuddhapresentsthemaswell.There’sapassagewherehetalksaboutreflectingonthefactthatyou’vemademistakesinthepast.You’vebrokentheprecepts,harmedotherpeople.Theproperattitudetohavetowardthat,hesays,istorealizethatyoucan’tgobackandundothemistake,andsittingtherestewingaboutitisnotgoingtohelp,either.Soyouresolvethatyou’renotgoingtorepeatthemistake.You’regoingtoexerciserestraintinthefuture.

Then,tostrengthenthatresolve,youdevelopthebrahmaviharas:unlimitedgoodwill,compassion,empatheticjoy,andequanimity.Thishelpstoensurethatyou’regoingtostickwiththatresolvetoexerciserestraint,becauseifyoureallyfeelgoodwillforotherpeople,you’renotgoingtoharmthem.Ifyoufeelgoodwillforthem,thenwhenyouseethemsuffering,youwanttohelp.That’scompassion.Ifyouseethatthey’realreadyhappy,youwantthemtocontinuebeinghappy.That’sempatheticjoy.Ifyourealizethatthere’snothingyoucandotohelpthemorthesituationthatyouyourselfareencountering,thenthekindestthingistodevelopequanimitytowardthethingsyoucan’tchange,whichfreesyoutofocusonthethingsyoucan.Sogoodwillunderliesallfourofthebrahmaviharas.It’stheessentialone.Ithelpsyoumaintainyourprecepts.Ithelpsdevelopconcentration.

TheBuddhaalsotalksaboutthelevelsofjhanayoucanattainbydevelopinggoodwillandtheotherbrahmaviharas.Andifyoudoitright,it’salsoanexerciseindiscernment.Youcan’tjustsittherebeamingoutnicethoughtsandthinkthatthat’sgoingtotakecareoftheproblem.If,whenyougetupfrommeditation,youseethatsomebodyhasdonesomethingoutrageous,thenifyouhaven’treallythoughtthematterthroughyourimmediatereactionwillbetogetupsetagain.

Hereit’simportanttounderstandthatgoodwilldoesn’tmeanthatyou’re

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goingtolikepeople.Yousimplydon’twantthemtomeetwithharm.Youwantthemtomeetwithtruehappiness.You’vegottolearnhowtodevelopthatattitudeinaproperway.Thatmeansbothunderstandingtheprincipleofkarma,andalsounderstandinghowyoufabricatefeelingsinthemindsothattheyreallyaregenuine.Thisiswherethebrahmaviharapracticeleadstodiscernment.

Partofthediscernmentalsoliesintheexerciseofequanimity,realizingwhenit’sappropriatetodevelopequanimityasanactofkindnesstoyourselfandtoothersasopposedtowhenyoufocusmoredirectlyontheotherbrahmaviharas.Butyoualsohavetounderstandwhatitmeanstowishforpeopletobehappy.Youwantthemtodothingsthatleadtohappiness.It’snotlikeyou’repretendingyoucantakeamagicwandandwaveitovertheirheadsandthey’llimmediatelybehappy.That’snothowitworks.Theprincipleofkarmasaysthatifyou’regoingtobehappy,youhavetodothingsthatareskillful.Soifyouwanttoimaginepeoplebeinghappy,youhavetoimaginethemdoingskillfulthings,beinggenerous,beinghappyinbeinggenerous,beinghappyinexercisingrestraint.Andifit’snottoomuchofastretch,thinkofthembeinghappymeditating.

IntheMettaSuttaintheSuttaNipata,wheretheBuddhatalksabouthowtoexpressathoughtofgoodwill,hedoesn’tsimplysay,“Mayallbeingsbehappy.”That’spartofwhathehastosay,butnotall.Hegoesthroughallthevariouscategoriesofbeings:long,middlingandshort;seen,unseen;bigandsmall.Buthealsosays,“Mayallbeingsnotdespiseanyone.”Inotherwords,maytheynotcreatethecausesforunskillfulactions.Soyouhavetothinkaboutcauseandeffect,andrealizethatifthepeopleyoudon’tlikecouldactuallyunderstandthecausesforhappiness,theworldwouldbeamuchbetterplace.Thisiswhyyoucan’thaveyourlikesgetinthewayofuniversalgoodwill.Goodwillisonething.Likinganddislikingotherpeople:that’ssomethingelse.We’renotpretendingthateverybodyisokay,orthateverybodyisnice.Wesimplyrealizetheworldwouldbeamuchbetterplaceifeverybodyunderstoodthecausesofhappinessandwouldactonthem.That’ssomethingyoucanwishwithoutfeelinghypocritical.It’snotmake-believe.

Sothat’soneareainwhichyoustartdevelopingrightviewintheprocessofdevelopinggoodwill.Thenyoutakeitfurther,bylearninghowtodevelopafeelingofgoodwillthatyoureallyfeeldownintoyourbones.Howareyougoingtodothat?Youcan’tsimplyrepeatgoodwillphrases.There’smoretoagenuinefeelingthanthat.AstheBuddhasaid,youfabricateyouremotionsthroughthreekindsoffabrication:physical,verbal,andmental.Thebreathcountsasphysicalfabrication.Directedthoughtandevaluationcountasverbalfabrication.Andfeelingsandperceptionscountasmentalfabrication.Thebreathiswhatactuallytakesanemotionandmakesitrealinthebody.Soagoodwaytostartwiththe

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brahmaviharasistolearnhowtobreatheinawaythatfeelsreallygood.Youhavetodevelopsomesenseofwellbeingwithinyourselfbeforeyoucanwishitforotherpeople.

AjaanLee’simageisofawatertank.Ifthere’snowaterinthetank,thenwhenyouopenthefaucet,allthatcomesoutisair.Inotherwords,youhavetohavethewaterofwell-beinginsidebeforeyoucanofferrealwatertootherpeople.Soyouworkonbreathinginawaythatfeelsreallygood,anduseyourdirectedthoughtandevaluation,theverbalfabrication,tohelpwiththat.Butthatcanhelpwithotherissuesaswell.Youcanstartthinkingabouthow,iftherearepeopleouttherewhoyoureallyhavetroublefeelinggoodwillfor,it’sinyourbestinteresttodevelopgoodwillforthem.

OneoftheimagestheBuddhagivesisofapersonwalkingacrossadesert,hotandtremblingwiththirst,comingacrossalittletinypuddleofwaterinacow’sfootprint.Herealizesthatifhe’sgoingtodrinkthewater,he’llhavetogetdownonhishandsandfeetandslurpitup.Ifhetriestoscoopitupwithhishand,it’sgoingtogetmuddy.Soheverycarefullyputshismouthdownonthegroundandslurpsupthatlittlebitofwater.

Thisimagedescribeyouwhenyou’reangry.Noticeyourposition.You’rehotandtremblingwiththirst;youcan’taffordtofocusonthebadpointsofotherpeoplebecausethat’sgoingtogetyouevenhotterandthirstier.Yourgoodnessisgoingtoburnaway.Youlookatthehumanrace,anddon’tseethatthere’sanythinggoodoutthere,there’snoreasontotreatpeoplekindly,becausethey’reallselfishorwhatever.Ifthat’syourthinkingthenyou’regoingtomakeitharderandhardertodevelopyourowngoodness.Soyourgoodnessrequiresthatyouthinkaboutthegoodnessofotherpeople,nomatterhowlittleitmaybe.It’snotthatyou’repretendingthattheyhavealotofgoodness,butyouhavetofocusonitrealizingthatthereissomegoodnessinthesepeople.Youdon’thavetowaitforeverybodytohaveBuddhaNaturebeforethey’regoodenoughforyoutotreatwell.Justalittlebitofgoodnessisenoughtonourishyourowngoodness.Becauseit’snotaquestionoftheirdeservingyourgoodwill.Youneedtodevelopgoodwillforyourownwell-being.

Sowhenyouthinkintheseways,holdingtheseperceptionsinmind,youcandevelopamoreandmoregenuinefeelingofgoodwill,afeelingthat’snotthreatenedbythefactthatotherpeoplearegoingtocontinuetoactinsometimesreallyoutrageousandhorribleways.Becausewhenyouseethemactinginhorribleways,you’vegottohavecompassionforthem.Theyarecreatingcausesforsuffering.

Asyoudevelopthesethoughtsofgoodwill,you’regivingyourselfastrongerfoundationforyourownvirtue,creatingastrongerfoundationforconcentration,andgainingsomepracticeinunderstandingthisprocessof

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fabrication,whichiswhatdiscernmentisallabout:toseehowstatesofmindarefabricated,howemotionsarefabricatedbothinbodyandmind,andtogetmoreandmoresensitivetohowthisprocesstakesplace.

Soit’snotthecasethatyouworkonvirtueandthen,whenit’salltakencareof,youmoveontoconcentration.Orthatwhenthat’salltakencareof,youmoveontodiscernment.Youhavetoworkondevelopingthemindinsuchawaythatallthreepartsofthetrainingworktogether,helponeanotheralong.Soeventhoughtheprocessisgradual,it’sgradualinasensethatallthreedeveloptogether.

Keepthispointinmind.Asyousitdowntomeditate,workingondevelopingyourconcentration,it’snotonlyconcentrationthat’sgoingtogetdeveloped.Ifyoulearnhowtocarrytheconcentrationintoyourdailylife,you’regoingtogainhelpwithyourvirtue,lookingafterthepreceptsandhelpingwithyourdiscernment.

Solearnnottocompartmentalizethepractice.Rememberit’sallofapieceandthatallthedifferentfacetsofthepracticehelponeanotheralong.

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GoodwillFirst&LastNovember20,2008

It’straditionaltobeginandendeachsessionofmeditationwiththoughtsofgoodwillforallbeingswithoutexception.Thepurposeineachcaseisdifferent.Inthebeginning,youstartthemeditationwiththoughtsofgoodwillasawayofputtingthemindintherightframe,intherightcontexttomeditate.Youwanttopullyourselfoutofyourownlittlepersonalnarrative,theeventsoftheday,andtakealargerviewbeforeyousettledownandlookatthepresentmoment.Ifyoudon’t,it’sverylikelythatyou’lltakeyournarrativeintothepresentmomentwithyou.Ifit’sanunpleasantnarrative,itmakesthepresentmomentunpleasantaswell.Ifit’sbeenabaddayandyousitdownandtrytogetthemindintothepresentmomenttostaywiththebreathandyoufinditdoesn’tstaywiththebreath:Ifyou’vebeendownonyourselfinthecourseoftheday,yougetdownonyourselfevenmore.You’reamiserablemeditator.Youcan’tdoit.See?youkeepwanderingoffthebreath.Moreproofthatyou’remiserable.

Soagoodwaytobreakthatconnectionistostartthinkingafewthoughtsofinfinity,ofallbeingseverywherewithoutexception.LikethatcharacterinThroughtheLookingGlasswhosayshelikestothinkoftwoorthreeimpossiblethingseverymorningbeforebreakfast:Thinkaboutinfinityacoupleoftimesaday.Itchangesyourperspective.Andyou’reactuallyfollowingthepatternoftheBuddhaonthenightofhisawakening.Thethreeknowledgesthathegained,partoffullawakening,followthispatternaswell.

Thefirstknowledgewasrecollectionofhispastlives,allhisnarrativesgoingbackmanyeons.Andnotice:Hedidn’tgofromthatknowledgestraighttothepresentmoment.Thesecondknowledgehadtodowithalllivingbeings.He’dseeninhisfirstknowledgethathehadgonethroughmanylifetimes,inmanydifferentroles,manydifferentlevelsofbeing.Butthatknowledgeleftsomequestionsunanswered.Washetheonlyonewhohadthosemanylevelsofbeing?Andwhyweretheresomany?Whyweretheysovaried?

Sointhesecondwatchofthenight,heinclinedhismindtotheknowledgeofthepassingawayandre-arisingofallbeingseverywhere.Andhesawthateverybodygoesthroughthisprocessofdeathandrebirth.Everybodychangesroles,changeslevels.Ifyoulooksimplyattheindividualnarrative,thesechangesseemtofollowaveryerraticcourse,upanddown.TheBuddhahimselfsaidthatitwaslikethrowingastickupintheair:Sometimesitlandsonthisend,sometimesitlandsonthatend,sometimesitlandssplatinthemiddle.Butit

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doesn’tseemtohavemuchrhymeorreason.Butashesawthingsinthelargercontext,hebegantoseetherewasapattern.

Peopletookrebirthinlinewiththeirkarma,inlinewiththeiractions.Andtheiractionswerebasedontheirviews.Peoplewhohadactedonwrongviews,hadnorespectforthenobleones,tendedtogotobaddestinations.Peoplewhohadactedonrightviews,whohadrespectforthenobleones,wenttogooddestinations.Sotherewasapattern.Thepatternwasdeterminedbyviewandintention.

Anditwasonlyafterseeingthelargerpatternthathewasreadytofocusonthepresentmomentwithintheproperterms—eventsinthemindviewedascausesandeffects—andwiththeproperquestion:Howdoviewandintentionoperateinthepresentmoment?Istheresomewaythatthisknowledgecanbeusedtoputanendtosuffering?Inthethirdwatchofthenight,that’swhathefound.Lookingatintentionsasskillfulandunskillful,lookingatviewsasrightandwrong,andapplyingthoseperspectivestothequestionofsuffering,hediscoveredthefournobletruths.Heappliedthem,followedthetasksappropriatetothem,andgainedawakening.

Sonoticethepattern.Itstartswithhisownnarratives,movestothelargerpicture,andthenfocusesinonthepresentmoment.Thisiswhatwehavetodoaswesettledowntomeditate.Youremindyourselfthatyou’rehereforthesakeofgoodwill,forthesakeoftruehappiness.Andyourealizeyou’renottheonlyoneouttherewhohastotrainhisorhermind.Everybodyhastotrainthemind.It’snotaneasyprocessforanybody.Somepeoplemayfinditeasierthanothers,butthat’sbecausetheydidtheworkinthepast.

Sotakingthislargerviewremindsyouofyourintentionforbeinghereanditalsoremindsyouthatwhenthingsaren’tgoingwellinthemeditation,you’renottheonlyoneforwhomtheyarenotgoingwell.I’vebeencounselingsomepeopleinaDharmastudyprogram.Andtheirexperiencewithretreatsuptothispointhadbeenthatyougoin,youdon’ttalktoanybody,andyougohome.Soasyou’resittingthereintheretreathallmeditating,everybodyelselookssocalmandstill,andyetyou’refightingwithyourhindrances,withyourdefilements.Youseemtobetheonlypersonwhoissufferingthatway.

Butwhenthesepeoplecomeonastudyretreat,theygetachancetotalkwithoneanotherandtheydiscoverthateverybodygoesthroughthesamething.Everybodyhasthesameproblems.Andinsteadofbeingdiscouraging,it’sactuallyencouraging.Yourealizethateventhoughthingsmaytakealotlongerthanyouhadhoped,thefactthattheytakelongdoesn’tmeanit’shopeless.It’sthecommonpatternthroughouttheworld.Whenyouseethelargerpatternandunderstandit,you’reinamuchbetterpositiontofocusonthepresentmomentwiththerightattitude,withtherightsenseofbalance.

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Sospreadingthoughtsofunlimitedgoodwillhelpinthisdirectionisawayofpreparingyoutosettledownwiththebreath.Thenactuallybeingwiththebreathisaverygoodwayofshowinggoodwillforyourselfrightnow.There’senoughsufferinginlife.Youdon’thavetocompounditbybreathinginawaythat’sharsh,uncomfortable,orunhealthy.Soyoulookatthebreathandseehowit’saffectingthebodyindifferentparts:wherethebreathenergyseemscomfortable,whereitseemsstrained,whatyoucandotomakeitcomfortablethroughout,allthewaythroughthein-breath,allthewaythroughtheout,andallthewaythroughallthedifferentpartsofthebody.Youstartseeingwhichpartofthebreathcycleyoupushtoomuch:Areyousqueezingoutbreathenergytoomuchasyoubreatheout?Areyoumakingthebreathtoolongasyoubreathein?Noticehowyourelatetothedifferentpartsofthecycle.

Noticealsohowyourelatetothedifferentpartsofthebodyasyoubreathein,thedifferentlevelsofbreathenergyinthebody,becausethebreathentersthebodyatdifferentrates.There’sthebreathcominginandoutofthelungs,whichtakesawhileittofillthelungs.Butthere’salsotheenergythatflowsinthenerves,whichgoesalotfaster.Infact,assoonasyou’vestartedtobreathein,beforeyouevennoticeit,thebreathhasalreadygonethroughallyournerves—unlessthere’sablockagesomeplace.Somepeoplesayastheybreatheinandtrytogetthebreathtogotothedifferentpartsthebody,theycan’tgetitallthewaydownthebody,sayallthewaydownthelegsbythetimethelungsarefull.That’sbecausethey’retryingtoforceaharshbreathoraheavybreathdownthelegs,whichisnotactuallygoodforthelegs.Thinkofthebreathinthenervesandthebloodvesselsasalotsubtler,alotlighter,alotfaster.Seehowthatworks.Youhavetodoalotofexperimentingbecauseeachofusrelatestothebreathindifferentways,relatestotheenergyinthebodyindifferentways.Andsoeachofushasdifferenthabitswehavetolearnhowtocorrect.

Thisisoneofthereasonsintheforesttraditiontheajaansaresometimesseeminglysoharshwiththeirstudentsasthestudentsarenotobservantaboutthelittlethingsgoingonindailylife.Andthereasonforthisisthattheajaanswanttomakethepointthatyouhavetobevery,veryobservant.Ifyoucan’tobservethelittlethingsindailylife,youwon’tbeabletoobservetheevenlittlerthingsinthecourseofyourmeditation.

Sothat’swhatwe’redoinghereinthepresentmoment:exploringhowthebreathinthebodyfeelsrighthereinthisworldofthebodyrighthere,withoutreferencetotheworldoutside.Justthisworldofenergy.Themoreyoucangetintoit,themoreyoucangetyourselfimmersedinit,themoreyoubegintonoticethesubtletiesoftheenergy,thebetter.Thebodyfeelsbetter.Themindgetsmoreandmoreconcentrated,feelslessandlessfrazzled.

Whichputsyouinagoodpositionattheendofthemeditationtospread

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thoughtsofgoodwillagain.Thisservestwopurposes.One,itremindsyou,whenyouleavethemeditation,howyouwanttorelatetootherpeople.Youwanttorelateinawaythat’sconducivebothtoyourhappinessandtotheirs.

Two,theforceofaconcentratedmindcanactuallymakethatwishforgoodwillmoreeffective.Iknowmanystoriesofpeoplewho’vesensedwhensomebody’sbeenmeditatingandspreadingthoughtsofgoodwilltothemspecifically,andtheyrealizeit,theysenseit.Thepowerofaconcentratedmindgivesalotmoreenergytothethoughtsthatyoufocusonasyouareleavingmeditation.Soyouwantthemtobethoughtsofgoodwill.They’regoodforyou.They’regoodfortheworld.

Sowhenyouspreadthoughtsofgoodwillatthebeginningofthemeditation,it’sprimarilyforyourownsake;whenyouspreadthemattheendofthemeditation,it’sprimarilyforthesakeofothers.Butnoticethat“primarily”:It’snotexclusivelyjustforyouorjustforthem.Whenyoushowgoodwilltoothers,you’rehelpingyourself.Andwhenyouhelpyourselfintherightway,you’rehelpingothersaswell.

Trytomakethisaregularpartofyourmeditation:atthebeginning,thoughtsofgoodwillforeveryone,everywhere;andasyouleavethemeditation,again,thoughtsofgoodwillforeveryone,everywhere.Thiscreatestherightframework,therightcontextforthemeditation.Itkeepsyouontrack.Youfindthatgoodbreathinghelpswithgoodwillandgoodwillhelpswithgoodbreathing.ThisisacommonpatternthroughouttheBuddha’steachings.Itispossibletofindahappinessthat’sgoodforyouandgoodforothers—thekindofhappinesswhereeverybodybenefits.Internallythismeansbothbodyandmind.Externallyitmeansbothyouandeverybodyaroundyou.That’sthekindofhappinesswe’reworkingtoward.

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AStrangertoYourThoughtsNovember21,2008

Aswe’remeditating,we’reworkingtowardtwothings:Oneisstillnessandtheotheroneisdiscernment.Theygotogether.Theyarenottworadicallydifferentprocesses.Becauseafterall,togetthemindtosettledownandbestill,youhavetodiscernwhat’sgoingoninthemind.Andtodiscernreallyclearly,youhavetogetthemindtobestill.ButthisisnotaCatch-22.Thesetwosidesdevelopgradually.It’snotanall-or-nothingkindofaffair.Asthemindgetsgraduallymorestill,yougraduallyseemore.Asyouseemore,itenablesthemindtogetevenmorestill.

Yousimplyfindyourselfleaningtoonedirectionortheotherasyoupractice.It’slikewalking.Youleantotheleft,youleantoright.Youuseyourleftfoot,useyourright.Andasforwhetheryoustartoutwithyourleftfootorstartoutwithyourright,that’snotsomethingyoucanchoose.Whenyousitdownyoumayfindthatthemindisreadytogetstill,soyoujustfollowit,allowittobestill.Othertimes,it’snot.

Soeachtimeyousitdowntomeditate,takestockofthemind.Howisitdoing?Isitfeelinginclinedtosettledown?Orisitnot?Andifit’snot,whatisitgettingworkedupabout?Whatthoughtsarepreventingitfromsettlingdown?Youhavetoworkwiththosefirst.Andhowdoyouworkwiththosethoughts?Trytomakeyourselfastrangertothem.Inotherwords,whenyouseethemindinclineinacertaindirection,askyourselfwhyonearthwouldyouwanttothinkaboutthat.Allowyourselftobesurprised.Lookatthingswithneweyes,likeascientistwhotakesacommonassumptionandquestionsit,likeIsaacNewton.Backinhisdays,itwasbelievedthatthingsfelltoearthbecauseitwassimplytheirnaturetogodown.Thatexplanationof,“it’stheirnaturetodothat”coversupalotofignorance.Soheasked,“Whydotheygodown?”

Andhecameupwithanunusualconclusion,aswiththeapple.Apparentlyhedidn’treallywatchanapplefall.Butsupposeanapplefallsfromatree.Notonlyistheearthpullingtheappledown,buttheappleisalsopullingtheearthupalittlebit.Butbecausetheearthissomuchbigger,it’stheapplethatfalls.Butitwasn’tthenatureofmattertogodownnecessarilyasmuchasit’sthenatureofmattertoattract.Ofcoursewestilldon’tunderstandthatattraction.Einsteincamealongandsaid,well,actuallyit’sawarpinspace-time.Hetookanumberofotherbasicassumptionsandquestionedthemtoo.

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It’swhenyouquestionyourassumptionsthatyouseenewthings,becauseforthemostpartwedon’tevenseeourassumptions.Athoughtcomesupaboutsomethingthatwouldbegoodtoeat,orgoodtosee,andweimmediatelythink,well,itmustbegoodtoeat,itmustbegoodtosee,itmustbegoodtothinkabout.Soaskyourself,“Whyonearth?Whyregardthatasgoodtoeatorgoodtosee?WhyshouldIbethinkingaboutthatnow?”Posethosequestionsinthemindandseewhatcomesup.Sometimesthesimpleactofputtingthatlittlequestionmarknexttoyourthoughtisenoughtokillit.It’sthekindofthoughtthatsurvivesonlybecauseit’ssubterranean.Assoonasitseesthelightofday,itdies.Likecertainwormsthatliveunderground,assoonastheyareexposedtotheoutsideairtheydie.

Otherthoughtsdon’tdiequitesoquickly,soyouhavetokeepprobing:What’stheunderlyingassumptionhere?Andaslongasyou’redealingwithathoughtthathasapullonthemind,butwithoutallowingyourselftogetpulledalongwithit,thereisachanceyouwillseesomeinterestingthings.Andwhenitfinallystrikesyouthatthethoughtisstrange,anditdoesn’treallyhavethatpullanymore,thenthemindisreadytosettledown.

Hereagainyoucanuseyourdiscernmentintheotherdirectiontoremindyourselfofwhyyouwanttosettledown,what’stobegainedfromgettingthemindstill.Andthere’salottobegained.Youseethingsmoreclearly,youarelessaslavetoyourthoughts.Themindgetstorest.Weusethemindalldaylong.Evenwhenwe’reasleepwedreamaboutallkindsofthings.Themindneedstimejusttobebyitself.Andthenyouwillfindafterawhileitgetstiredofbeingstill,itwantssomemoreaction.Youcaneitherquestionthat,orelseyoucanmakeuseofthemind’swillingnesstothinkbyactivelyquestioningwhateverelseiscomingup.Itdependsonthesituation.

Soitgoesbackandforthlikethis:stillness,questioning,stillness,questioning.Sometimesthemerefactofstillnessallowsyoutoseethingsyoudidn’tseebefore.Sometimesitdoesn’t.Youcan’talwaystrustwhatevercomesupinthestillmind.OneofAjaanLee’stechniquesfortestinginsightsistoask,“Towhatextentistheoppositetrue?”Forexample,youstartseeinghowinconstantthingsare.Hesaystolookfortheaspectthat’sconstant.Whereit’sstressful,lookfortheaspectthat’spleasurable.Andviceversa.Thingsthatarenotself—alltoooftenwebelievethatifourinsightsfallinlinewithwhatthebooksays,thentheymustbetrueinsights.Butthat’snotalwaysforcertain.Turnaroundandquestionyourinsights.Flipthemoverandseetowhatextenttheoppositeistrue.Thatwayyouaddsomenuancetoyourinsights.Anditprotectsyoufromrunningaway.Becausethiscanoftenhappen.YougetaninsightanditstartsaddingontothatinsightandconnectingwiththisinsightandallofasuddenyoufindyourselfwayoffintheAndromedagalaxyfar,farawayfromwhat’sactually

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goingon.Thewholepointofinsightisyouwanttobeabletowatchtheprocessof

thoughtsarisinginthemind,toseewherethere’stheintentionalelementtogowiththethought.That’swherethedefilementishidingout.Whydoyouwanttogowithaparticularthought?What’sitsappeal?

ThisiswhytheBuddhasaidthatseeingthingsarisingandpassingawayisonlypartofinsight.Theotherpartistoseetheirallure:Whydoyoulikethethought?Whatpullsyouin?Thenlookatthedrawbacks.Whathappenswhenyougetpulledinbythatthought?Andfinallywhatunderstandingallowsyoutoescapefromit?Ifit’ssomethingthat’snotarisingandpassingawayrightnow,youcanjustputitaside.Lookforthethingsthatarearisingandnibblingawayatyourconcentration,oractuallyblockingyourconcentration.Becausethosearetheimportantthingstoanalyze.

Youcanreadabouthoweverythingintheworldisinconstant.Thetreesareinconstant.Themountainsareinconstant.Butifyou’renotattachedtothetreesorthemountains,thentheirinconstancydoesn’treallymeananything.It’snottheissue.It’swhereyou’retryingtofindyourpleasure,whereyou’reattached:That’swhatyouwanttoanalyzeintheseterms.Becauseagain,thosewaysofanalysismakeyouastrangertoyourthoughts,whichispreciselywhatyouwant:toseetheminneweyes.

Supposesomeoneelsewerelookinginyourheadandwatchingyourthoughtsrightnow,andwouldaskyou,“Whyareyouthinkingthat?Whythis?”Trytobethatstrangersothatyoudon’tsimplytakeyourthoughtsforgranted.Thesamewithyourassumptions,whichcontainwithinthemallyourdefilements:Don’ttakethemforgranted.Seethemasstrange.Seethemascurious.“Whywouldyoubelievethat?Whywouldyouwantthat?Whywouldyoulikethat?”Andwhenyougainsomeinsight,questionthataswelluntilthemindhashadenoughofthisquestioningandit’sreadytosettledown.

Thiswayyoufindyourmeditationleaningalittlebittotheleft,leaningalittlebittotheright.Andthatwayyouwalkalong.Andyoufindthatthebreathisanidealplacetodothiswalking.Becauseyoucanusethebreathasanobjecttosettledownandbestillwith,andyoucanalsouseitasagroundingforyouranalysis.Whenathoughtcomesup,noticehowitaffectsthebreath.Orwhenyoubreatheinacertainway,noticewhatthatwayofbreathingdoestothemind.Ifyoucanlocatethepartofthebodythat’stenseduparoundthethought,breathethroughitandseewhatthatdoes.Thiswayyoucanwalkinyourbreath.Leaningtotheleftmeansyouleantowardsinvestigatingandquestioning;youcanquestionthebreathorusethebreathasahandleforthequestioning.Ifyoufeelaneedtoleantowardtheright,togetthemindtosettledownandbestill,okayyouusethebreathasameansforsettling,forfullyinhabitingthepresent

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moment.Sorememberthatthemeditationhasthesetwosides.Itneedsbothinorder

tobecomplete.TheBuddhanevermadeanyradicaldistinctionbetweenthetwosides.Hesaystogetintojhanaorstrongabsorption,youneedbothtranquilityandinsight.Andtodeveloptranquilityandinsight,youneedjhana.They’reallpartofthesamewhole,it’ssimplythatyou’llbeleaninginonedirectionortheotheratanyonepointintime.Butheneverhasyouhopallthetimeononefoot.Whicheverfootyoustartoutwithandhoweverlongyouspendoneitherside,that’suptoyou.Learnhowtoreadthemindanditsneeds,andyou’llfindthatthemeditationwilltakeyouwhereyouwanttogo.

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AchievingBalanceNovember22,2008

Animportantprincipleinmeditating,ingettingthemindtosettledownproperly,istodevelopasenseofbalancesothatyourdesireisn’tsostrongthatitrunsawaywithyouorsoweakthatyoudon’treallycare.Youreffortisn’tsostrongthatitwearsyouout,butnotsoweakthatyoudon’taccomplishanything.Andsoondowntheline.Youdon’twanttothinktoomuchbecausethatdestroysyourconcentration.Butit’salsopossiblenottothinkenough—aswhenyouhaveaproblemanddon’ttrytothinkitthroughtodiscoverthecause.

Sowe’relookingforbalancehere.Butrememberthatbalancedoesn’tcomeautomatically.Thinkofthoseold-fashionedscales.Beforetheyreachbalance,theyhavetotipfirstonewayandthentheotherandthenbackandforth,backandforth,graduallytippinglessandlessuntiltheyfinallyachievebalance.

Thismeansthatifyoufindyourselftippingonedirectionandthentheotherinyourmeditation,that’sgoingtobenatural.Theskillliesinlearninghowtobalancethingsout,sothatyou’retippinglessandlessandless.

Firstoff,youhavetorealizewhichdirectionyou’retippingin.Thisiswhyit’sgoodtotakestockasyousitdownandmeditate:Howisyourmindrightnow?Whatdoesitneed?Doesitneedencouragement?Doesitneedenergizing?Ordoesitneedtobecalmeddown?Isittoosluggish?Ifitis,youhavetodoalittlethinkingtostiritupalittlebit.RemembertheBuddha’sreflection,thatthisevening’ssunsetmayhavebeenthelastoneyou’regoingtosee.Thatbigearthquaketheykeepwarningaboutcouldhappen.Thenewfaultthatjustopenedjusttothenorthofuscouldsuddenlydosomethingstrange.Sothequestionis,ifthatweretohappen,wouldyoubereadytogo?AndformostofustheanswerisNo.Allthisunfinishedbusiness,allthesethingswe’dstillliketodo.Okay,what’sthemostimportantunfinishedbusiness?Gettingyourmindinshape,sothatit’snotyourownenemyinthefaceofsuddenevents.Whichmeansthatyou’vegottoworkonyourmeditation.

Sometimesthatthoughtwillhelpstiryouup.Thenlookatwhatyouneedtodotoenergizethemindevenfurthertokeepitawake.Youmightdecidethatyouneedtogothroughthepartsofthebody.Thinkaboutthedifferentbonesinyourskeleton.Whathaveyougot?Imagineallthebonesstartingfromthetoescomingonup:Wherearethosebones?Inotherwords,whenyouthinkaboutthebonesinthetoe,focusonthefeelinginthetoe.Withthebonesinyourfeet,focuson

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thefeelingsinyourfeet;andsoon,upthroughthebody.Thiswayyougivethemindworktodo.

Ifyourmindwon’tsettledownwiththebones,surveythebreathenergyinthedifferentpartsofyourbody.Start,say,atyournavel,goupthefrontofthebody,downtheback,outthelegs.Startagainatthebackoftheneck,godowntheshouldersandoutthearms.Sectionbysection.Howdoesthebodyfeelasyoubreathein?Howdoesitfeelasyoubreatheout?Ifyounoticeanysenseoftensionortightnessanywhere,allowittorelax.Thisgivesthemindworktodosothatitdoesn’tstartdriftingoffasitstayswiththebreath.

Ifyoufind,though,thatyourproblemisintheotherdirection—thatthemindistooactive—trytostayinoneplaceandputallyourenergyintryingtoprotectthatoneplace.Ifyoufindyourthoughtswanderingoff,askyourself,“WhydoIneedtothinkaboutthatnow?Isn’titmoreimportanttogettoworkhere?”Ifyou’reworriedaboutsituationsinthefuture,remindyourselfthatyourbestpreparationforthefutureistobecomemindful,alert,clearaboutwhereyourmindisgoing.Allthemorereasontostayfocusedrightheretodevelopthosequalities.Andthenbeveryprotectiveofthespotyou’vechosen.

Asyoufocusonthatspot,allowittobecomecomfortable.Asenseofcomfortisimportant,becauseithelpsyoustay.Ifthere’sasenseofdis-easeandblockageinthebodyyou’regoingtotrytogetoutandrunawayfromit,becausetheminddoesn’tseeanyadvantageinstayinghere.Butifyouseethatasyoustayhere,thingsbegintodissolveawaythesepatternsoftension,growlessandlesssolid,lessandlessrigid,justthefactofbeinginyourbodyisgoingtofeelalotmoreattractive.Youseeimmediateresults—thatthemeditationisnotsimplyaimedatresultsonandoffintothefuture,butalsogivesresultsrighthereandnow.Andwhileworkingonblockageinonepartofthebody,ifyou’refocusingrightonthespotoftheblockageanditdoesn’tseemtowork,focusonotherpartsofthebodybecausesometimestheblockageorpainortightnessmaybecausedbyablockagesomeplaceelse.It’scommon,forinstance,thatapaininyourlowerbackisactuallycausedbyblockageinyourupperback;orpaininyourlegsiscausedbyablockageinyourlowerbackorthebaseofthespine.Orapainintherightsideofthebodyiscausedbyacorrespondingtightnessontheleft,somethinginfrontmaybecausedbysomethinginback.

Socheckaround,andnoticehowyou’retalkingtoyourselfasyoudothis.Ifyouhaveatendencytogetreallyharshandnegativewithyourself,remindyourselfwe’renotheretobeharshandnegative.Puttinginpropereffortdoesn’trequirethatyouholdawhipoveryourselfallthetime.Againit’spartofbalancelearninghowtoknowwhentousethecarrotandwhentousethestick.Ifyoufindyourselfharshandnegative,remindyourself,“Okay,thefactthatyou’reheremeditatingisgoodinandofitself;theidealapproachissimplytobeamatterof

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fact.”Themindiswanderingoff,okay,justbringitback.Ifit’swanderingoffagain,bringitbackagain.Howevermanytimesitwandersoff,justkeepbringingitbackandtrytokeepagoodhumoraboutthewholething.This,combinedwithmindfulness,isprobablyyourbestguaranteeofgettingthemindintobalance,sothatwhenthingsaren’tgoingthewayyou’dlikethemto,youdon’tgetupset,youdon’tgetflustered.Yousimplytakeitintoaccountandseewhatyoucandotobalanceitout.

Sotrytothinkinwaysthatareencouraging.Whenyoucatchyourselfwanderingoff,atleastyou’vecaughtyourself.Mostpeoplewanderoffandnevercatchthemselves.Theirwholedays,theirwholelivesarespentjustwanderingaroundaimlesslywithnocontroloverthemindatall,orjustenoughtogetby.Buteachtimeyoucatchyourselfandbringyourselfback,you’restrengtheningyourmindfulness,you’restrengtheningyouralertness.Thatinandofitselfisagoodthing.It’sanaccomplishment.

Reservethestickforthetimeswhenyou’rereallycarelessandlazy.Andthestick,ofcourse,isrecollectionofdeath,somethingwedon’tliketothinkabout,butit’sthereinthebackgroundallthetime.Andit’snotgoingtogoawaybyournotthinkingaboutit.Soremindyourselfthatmeditationisyourbestpreparationforthetimewhenyou’regoingtodiebecauseatthatpointthemindwillgraspatanything.Itcan’tstayinthebodyanymore.You’reafraidofwhat’sgoingtohappenifyouletgoofthebody,butyou’vegottoletgoofthebodysoyougrabatwhatevercomesupinthemind—andthenthereitgoes,headingwhoknowswhere?Sothequestionnowis,Canyoutrainthemindtobemorecomposedeveninthatkindofcircumstance,andnotgoflailingaround?

Thewaytodothat,ofcourse,istolearnhowtositwiththebreath,andlearnhowtobepatientwiththebreath,andtoletgoofeverythingelse.Developthequalityofconsistency.Developyourmindfulness.Andkeepinmindthefactthatwhatevercomesup,youdon’twanttograbontothethingsthataregoingtobeharmful.Ifyou’regoingtoholdontosomething,holdontothingsthatareskillful:theattitudesthatwillseeyouthroughwhateverthedifficulty.Thatwon’tgetblownaway.Ifyoufindyourselfblownawaynowbyalittlebitofpainoralittlebitofdistraction,it’sgoingtobereallydifficultwhenbigpainsandbigdistractionscome.Thatthoughtisthesticktoremindyourselfthatyou’vegotworktodo.

Soachievingbalancemeansthat,whenyoufindyourselfleaningtotheleft,you’vegottoleanhardtotheright.Ifyou’releaningtotheright,leanhardtotheleft.Findingbalancedoesn’tmeanusingmiddlingeffortallthetime.Ifyou’vegonetofarinonedirection,you’vegottoleanhardintheotherdirectionuntilyoureachthepointofbalance.Usetheprincipletheycallnegativefeedback,whichdoesn’tmeanbeingnegativeaboutyourself.Itmeansthatifyoufind

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yourselfgoingtoofarinonedirection,youlearntobalancethingsout.Alltoooftenthemindgetsintowhat’scalledpositivefeedback,whichisnotnecessarilyapositivething.Positivefeedbackmeansthatyou’regoinginonedirection,andyoujustkeeptippingmoreandmoreandmoreinthatdirection.Youfindyourselfangry,thenyougetangryatyourselfforbeingangry,andthenangryatyourselfforbeingangrytwotimes.Thatdoesn’thelp.Oryoufindyourselfgettingkindoflazyandblurredout,andyousay,“Well,thisiskindofcomfortable.Ilikethis.”Thenyoujustgoforthelazy,blurredoutstateofmind.

You’vegottobeabletostepbackfromwhateverthesituationinthemindandsay,“Inwhatdirectionareweoutofbalanceandhowcanweputitbackintobalance?”You’llfindyourselftippingtoleft,tippingtotheright,backandforth,butit’snormal.It’snatural.Overtimeyoudeveloptheskillsothatthetippinggetslessandless,getsmoreandmoresubtle,untilfinallyyou’veachievedbalance.There’sasenseofjustright.Themindfitsintothebodylikeaglove.Itstayswithitsobject,withasenseofeaseandbelonging.Youfeellikeyou’rehereathome,atlast.Andthenallyoudoissimplymaintainthatbalance.

Inthecourseofdevelopingthatsenseof“justright,”youdevelopalotofgoodqualitiesofmind.Thisiswherealotoftheskillcomesinthemeditation.Thisiswhatthelearninginthemeditationamountsto:learninghowtoleanleftandleanrightwhenyouneedto,sothatultimatelyyougetintobalance.Thenyoulearnhowtostayinbalance.You’veprobablynoticed,whenyouwatchanacrobatwalkingacrossatightrope,thattherearetimeswhentheacrobatisperfectlybalanced,othertimestherewillbeaslightslippingoffofbalance.Buttheacrobathaslearnedhowtocorrectforit.That’showacrobatsdon’tfall.It’snotthattheynevertip,buttheyknowimmediatelyhowtotipintheotherdirection,backandforth,backandforth,untiltheyarebalancedagain.

Inthesameway,eventhoughtherewillbealotofbackandforthinthemeditation,itaimstowardbalance.Anditmaintainsyourbalance.Sodon’tgetupsetbyit.Learnhowtouseittobringthemindtothatstatewhereitfeelsreallyathome:settled,secure.Oraswesayinthatchant,sothatit“looksafteritselfwithease.”Itgainsasenseofmaturity,asenseofgoodhumorandconfidencethatcomesfromexperience:thatyoucandealwithwhatevercomesup.

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BeyondInter-eatingNovember26,2008

InPalithewordforenjoyingsomethingisthesameasthewordforeatingit.Whenyou’reenjoyingamindstate,you’refeedingonthemindstate.Ifyouenjoyarelationship,you’refeedingontherelationship.AndastheBuddhapointsoutoverandoveragain,tobeinapositionwhereyouhavetofeedistobeinapositionwhereyouhavetosuffer.Andnotonlyareyousuffering,butthepeopleorwhateveritisyou’refeedingonsuffersaswell.We’vegottokeepthispointinmind:thataslongasthemindneedstofeed,it’scausingsuffering.Andthegreatestactofkindnessbothtoyourselfandotherpeopleistoputitinapositionwhereitdoesn’tneedtofeed.

Wetendtoforgetthis.Wethinkthatsittingheremeditating,tryingtogetthemindundercontrol,isaselfishthingbecausewedon’tseehowotherpeoplebenefit.Butactuallyit’soneofthekindestthingsyoucando,becauseifthemindisinapositionwhereitneedstofeedthatmeansitneedsaconstantfoodsource.Andifyoudon’tgetthefoodsourceyouwant,youstartscramblingaroundtryingtofindanotherfoodsource,andatthesametimeyoufeelthreatened,fearful.Andweknowwhattheminddoeswhenitfeelsthreatenedandfearful:itsstupidestthings,mostheartlessthings,thoughtlessthings,mindlessthings.

Someonedidastudyofprisoners,peoplewhotendtoliveinfearnotonlywhilethey’reintheprison,butalsowhenthey’reoutonthestreetsinapositionwheretheyfeelfearful,threatened,andcommittheircrimes.Theydidbrainscansofthesepeopleanddiscoveredthattheydon’tusetheirfrontallobeverymuch.Thelizardbrainismoreinactionbecauseonceyou’reinfear,that’sthepartofthebrainthattakesover.Inasituationlikethat,whenyouusethefrontallobeit’sbasicallytorationalizewhatyou’vealreadydone:thedecisionsthatthelizardbrainmade.Sothefrontallobeisthereforrationalizations;it’snotforreasoning.Reasoningisbasicallythethinkingyoudobeforeyoumakeadecision,thethinkingyoudothatactuallyweighsthingsastowhetherthey’rerightorwrong,wiseorunwise.Thatkindofthinkingcanhappenonlywhenyou’renotfeelingthreatened.

Sothinkaboutit,whatstateisyourmindin?Isitinapositionwhereithastofeed?Ifsoit’sgoingtofeelthreatenedatsomepointoranotherbecauseallourfoodsourcesarelimited,whetherphysicalfoodoremotionalfood,mentalfood.Ifyouletthemindcontinuallyfeedonitsthoughts,it’sdevelopingbadhabits.It’sinthatfeedingmode.Sowhatyou’vegottolearnhowtodoasameditatoris

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tofeedinanewway,inawaythateventuallygetsthemindintoapositionwhereitdoesn’thavetofeedanymore.Youhavetostrengthenit.

Firstyouhavetohavetheconvictionthisissomethingyoucando,thatyouhaveitwithinyourpowertostrengthenthemindinthisway—inotherwords,thatyouractionsanddecisionsreallydomakeadifference.Thisconvictioniswhatgetsyoustartedonthepath.Anditgivesyoustrengthyouneedtogetstarted.Untilyoustartseeingresults,youneedtooperateontheprincipleofconviction,becausethepathrequireseffortandpersistence.You’vegottostickwithitbecausethemindhasitsoldhabitsandit’seasytoslipintoitsoldhabits.Youmeditateforawhileandthingsaren’tgoingwell,andyouwanttogivethemindahitofwhateverpleasureit’susedtofeedingon.Whenthathappens,youhavetokeepremindingyourself,no,comeback,comeback,comebacktothebreath.Thisiswheremindfulnesscomesin:tokeepremindingyouthatsittingaroundandthinkingaboutwhateverkindofthoughtyouliketofeedon—whetherit’sthoughtsofkindnessorthoughtsofanger;skillfulthoughtsorunskillfulthoughts—you’recontinuingthemind’soldhabits.Itlikestotakeonanidentityinthesethoughtworlds,andthattakingonanidentityispreciselywhatneedstobefed.

Soyoutrytodevelopanewidentity:themeditatorwho’smindful,who’sheadinginadifferentdirection.Thisisanidentitythatneedstobefedaswell,butit’soneofthoseidentitiesthatultimatelyleadsintherightdirection.Sokeepremindingyourself,“Comebacktothebreath,”soyoucanbeinapositionwhereyoucanwatchthosethoughtworlds,pullyourselfawayfromthem.Thestrongeryourmindfulness,themoreyougetintogoodsolidstatesofconcentration.Againthisisaskillfulkindoffeeding.You’refeedingonthesenseofease,onthesenseofraptureandrefreshmentthatcancomeintheconcentration.It’sgoodfoodandrelativelyharmless.Blameless.There’snothingunskillfulaboutit.Ifyoucanfeedonthis,thattakesalotoftheweightandpressureoffyourrelationshipswithotherpeople,whichiswhyconcentrationisanactofkindness.You’renotfeedingontheminthesameway.You’vegotabettersourceoffoodinside,amorereliablesourceoffoodinside.

Andit’sonethatcanallowyoutowatchthisprocessofhowathoughtworldarisesinthemind,andhowyoutakeonanidentityinthatthoughtworld.Whereitisthatyoumakethatdecisiontoslipintothisdifferentworldasyoumoveoutoftheworldofthebreathandtheworldofthebodyintotheworldofyourthought?Whydoyoudothat?Howdoesithappen?You’vealreadygotsomepracticeinpullingyourselfoutofthesethoughtssimplyasyoudevelopmindfulnessandconcentration.Buttheconcentrationallowsyoutoseethemevenmoreclearlyasprocesses.Youseehowtheyform;youcanseehowtheydisband.Youseetheprecisepointswhereyou’remakingadecisiontomovein

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andcontinuecreatingmoreandmoreformandfeelingandperceptionsandthoughtconstructsandconsciousnessinthatthoughtworld,allofwhichinvolvetakingonanidentity—whichinturntakesalotoffood.

Soonlywhenyouseetheharmofthatprocessdoyourealizethisiswhatyou’vebeendoingallalong.Yourinteractionswithotherpeoplehavebeenakindoffeeding.Wedon’tliketothinkaboutitbutinterbeing,theideathatwe’reallconnected,basicallycomesdowntointereating.Wefeedonotherpeople.Evenwhenwe’renicetothem,wefeedonthem.Andthefeedingseemstocomefirst.Thenicenesscomessecond.

ThisiswhyIseesomanycasesofpeoplebeingnicetopeopleinthewaystheywanttobenicetothem,butwithoutmuchthoughtastowhatthepeopleonthereceivingendreallyneed.It’sonlywhenyoudon’thavetofeedonpeoplethatyoucanreallyseewhattheyneed,andprovideitifyoucan.

Sothesefivestrengthsthatprovidefoodforthemindalsobringittothepoint,ultimately,whereitseesthroughtheneedtofeed;seessomethingevenmorelastinginwhichyoudon’ttakeonastateofbeing,whichmeansthatyoudon’tneedtofeed.ThereisoneverseintheCanonwheretheytalkaboutfeedingonnibbana.Youfeedonitfreelyinthesensethatthere’snocost,therearenodrawbacks—you’renotharminganybody,you’renotharmingyourself,you’renotharmingotherpeople.Butmostofthedescriptionsthatdiscusstheissueoffeedingwithregardtonibbanasaythatit’sastateofnohungering.Youdon’tneedtofeedatall,becauseyou’renottakingontheidentityinthatthoughtworldorintheworldoutside.

Thisiswhymeditationisanactofkindness.You’reputtingthemindinapositionwhereitdoesn’thavetobethreatenedbyalackoffood,becauseyoudon’tneedfood.Andevenonthepath,you’redevelopingsourcesoffoodinsidethatrequirelessandlessandlessfromotherpeople,andplacelessandlessofaburdenonyourself,lessofaburdenonthem.Sothatyou’relesslikelytobecomingfromthatpartofthelizardbrainthatalwayswantstofeed,andisafraidwhenthere’snosourceoffoodaround.Sothatthemorereasonablepartofyourmindcancontinuereasoningandnotjustrationalizingwhatyou’vealreadydone.Youreasonaboutwhatyouseeastheproperthingtodointhefuture,orhereinthepresent.That’stheproperuseofthatpartofyourbrain,butyoucanuseitthatwayonlywhenthere’snosenseofthreat,nofear.

Sowhenyoustartwonderingwhatyou’redoingfortheworldsittinghereenjoyingpleasantsensationsinthebody—well,you’refeedingonthepleasantsensationsinthebody,whichmeansthatyou’renothavingtofeedonotherpeople.Thatinandofitselfissomethingofagift,butitalsoputsyouonthepathwhereyoucangotoamoreadvancedlevel,whereultimatelyyoudon’tevenneedtofeedonthesepleasantstatesofmind,pleasantstatesofthebody.They’re

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helpfulandthey’reharmless,butthemostharmlessthingisamindthatdoesn’thavetoeat,doesn’thavetofeed,doesn’thavetoenjoythings,doesn’thavetoindulgeinthings,becauseithaseverythingitalreadyneeds.

Thiswayyou’renotonlyplacinglessofaburdenonotherpeople;you’realsoprovidingthemwithagoodexample:thatitispossiblenottofeelthreatened,nottofeelfearful—notbecauseyousuppressyourfear,butyouputyourselfinadifferentpositionentirely.Youfindadifferentpositionentirely,apositionthatnothingelsecanassail.

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TheKarmaofPleasureNovember29,2008

Acoupleyearsback,whenthepsychologyofhappinesswasbeginningtobecomepopular,IwasaskedtoreviewabookonthetopictogiveaBuddhistperspectiveontheissue.Isaidoneofthethingsthebookwasmissingwasanunderstandingofkarma,thatinyourpursuitforhappiness,youdothingsthathaveanimpactonotherpeople,andhaveanimpactonyourself.Andsoyouhavetoweighthehappinessthatyougetfromthoseactionsagainsttheirlong-termresults.AndtheeditorofthemagazinethatIwrotethisforsaidhewassurprisedthatIhadfocusedonthatastheBuddhistissue,whileIwassurprisedthathewassurprised.

BecausetheprincipleofcauseandeffectiswhattheBuddhasaidlayattheheartofhisawakeningWhenhesummarizedhisawakeninginonesentence,he’dstateitastheprincipleof“whenthisis,thatis;whenthisisn’t,thatisn’t;fromthearisingofthiscomesthearisingofthat;fromthecessationofthiscomesthecessationofthat.”Thenhewouldexpandonwhatthatmeant.Butthatforhimwastheessenceofhisawakening,inparticular“thearisingofthis”orthe“whenthisis.”

Oneofthebigissues,ofcourse,isthearisingofyourintentions.Whenintentionsarise,whathappens?Theseintentionshavebothanimmediateimpactandalong-termimpact.Wehavetotakebothintoconsiderationaswelookforhappiness,becausesometimesthethingswedowillgiveashort-termhappiness,buttheninthelongtermtheycausetroubleforourselvesandforotherpeople.

Iwasamazedthatthebookonhappinessdidn’tconsideratallhowpeople’sconceptionofhappinesswouldactuallyhaveanimpactotherpeople.Thebookwastryingtobescientific.Itsaid,well,sometimestorturersandterroristshavetheirviewsonhappiness,andwhoareweasobjectiveobserverstopassjudgmentonthem?Butofcourseyouhavetotakeintoconsiderationtheimpacttheseactivitieshaveonotherpeople,becauseotherpeoplearen’tgoingtojustsitstillandletyouenjoyahappinessthat’sgoingtocausethemsuffering.Eveniftheydiefromyourefforts,they’regoingtocomeback.Theirrelativesandfriendsaregoingtocomebackatyou.That’sbuiltintothewaythingsare.

Soasyoulookforpleasureandhappinessinlife,you’vegottotakeintoconsiderationwhatyou’redoingtogetthathappiness,andwhatthelong-termimpactofthatdoingisgoingtobe.Pleasure,happiness,bliss,ease:thePaliword

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forallofthosethingsissukha.Andasyoulookforsukha,whatisit?It’safeeling.Feelingsarefabricated.Inotherwords,evenintheexperiencingofafeeling,there’salreadyacertainamountofintention.Wehavepotentialsthatcomeinfromourpastactionsandthenourpresentintentionsshapethosepotentialsintoafeeling.That’swhatthemindspendsalotofitstimecreatingallthetime.

We’redoingitrighthereaswemeditate.We’vegotabodythat’srelativelyhealthy.Wehaveacertainamountofexperiencewiththebreath.That’sthepastkarmawe’reworkingwith.Andthenwe’retryingtofashionthatpastkarmaintoanexperienceofwell-beinginthepresentmoment.Inthebeginning,youfocusontryingtocreateasenseofeaseandwell-beingwiththebreath.Togetestablishedinthatsenseofease,youhavetoindulgeinit.Thattooisatypeofaction,atypeofkarma.Youcreatethefeelingandthenyousettleinit.Butthetrickisthatifyousimplywallowinthefeelingofpleasureandletgoofthebreath,thepleasure’snotgoingtolastverylong.

AjaanLee’simageisofapersonwhoworksandgainsasalary.Somepeople,assoonastheygettheirfirstpaycheck,skipworkandspendtheirmoney.Tokeepgettingyourpaycheck,youhavetokeeponworking.Ifyouwanttogetaraise,youhavetokeeponworkingwell.Thesameprincipleappliestothemeditation.Ifyoustickwiththebreath,eveninthemidstofthepleasure,thepleasurekeepsoncoming.Ifyougetmoreskilledinhowyoustaywiththebreath,thepleasureincreases.Evenwhenyoudon’twallowinit,it’sstillthere,doingitsworkforyourwellbeing.Andyou’reallowedtoenjoythepleasurebecausethisisablamelesspleasure.

TheBuddha,likesomanyrichpeople,ledalifeoftotalindulgencewhenhewasstillaprince.Whenheleftthehomelife,hewentofftotheotherextreme.Hewasafraidofpleasure.Hehadseentheimpactofpleasureonhismind,thatitmadehimintoxicated,blurredhisunderstanding.Soheranoffintheotherdirection:totalself-torture.Hewouldgointoatrancewherehewouldn’tallowhimselftobreathe;andeventhoughitcausedhugepainsinthebody,hejuststuckwithit.Hewouldeataslittleaspossible,tillhewouldfainteachtimehewouldurinateordefecate.Andfinally,aftersixyearsofthat,herealizedthatthiswasasfarasyoucangoinself-torment:faintingandgrowingweak.Itdidn’tleadtoawakening.Thequestionwas:Couldtherebeanotherway?Becauseself-tormentobviouslywasn’tgettingresults.

Herecollectedatimewhenhewasachildandhadnaturallyenteredthefirstjhana.Heaskedhimself,“Couldthisbetheway?”Andsomethinginsidehimsaid,“Yes.”“Ifso,whyamIafraidofthatpleasure?”Becausepriortothathehadlumpedallpleasuretogetherasbad.Heaskedhimself,“Isthereanythingblameworthyaboutthatpleasure?”“No.Itdoesn’tharmanybodyelse.Itdoesn’tintoxicatethemind,doesn’tbluryourawareness.”Hesaid,“Okay,thisisa

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pleasureIcanpursue.”Butherealizedalsothathewouldhavetoeatifhewasgoingtohavethestrengthtodothat.That’showhegotontothemiddlepath,realizingthattherearesomepleasureswhosepursuitisblameless.

Sothat’swhywe’rehere:todevelopthisblamelesssenseofpleasureandthentouseitfurther.Youdon’tjuststopwiththepleasure.Youtrytouseitasabasisforunderstandingthemindevenfurther.Particularly,youwanttounderstandtheissueofsuffering.Youwanttocomprehendit.That’sthedutytheBuddhasayswehavewithregardtosufferingandstress:Youwanttocomprehendit.Youcomprehenditbyknowingitsothoroughlythatyoubecomedispassionatetowardit.Ordinarilyyoumightnotthinkthatwehavepassionforsuffering,butwedo.Somanythingsthatweenjoyinlifeinvolvesufferingandstress.Yetwegetquitepassionateaboutthem.

Soyouwanttounderstandtheprocessthroughwhichyou’recreatingalotofunnecessarystress,alotofunnecessarysuffering,bothforyourselfandforothers.Seethedrawbacksofthatkindofattachment,thatkindofpassion.Andtheonlywayyou’regoingtoseethosedrawbacksistogiveyourselfamoreblamelessformofpleasure,soyoucanlookat,say,sensualpleasure,andnotbesohungryforit.Ifyou’rehungeringforit,it’sgottobegood.That’stheattitudewehave.

Butifyoucanappeasethathungerforpleasurewiththepleasureofawell-concentratedmind,thenyoucanlookattheseotherpleasuresandwillinglyadmitthattheydohavetheirdrawbacks.Theyinvolveintoxication.Youhavetoblotoutlargeareasofyourawarenessifyou’regoingtoenjoythem.It’slikelisteningtoaconcertofmusic.Theconcerthallisdesignedsothatyouloseyourawarenessofotherpeople.It’sdark.Everybodyissupposedtobequiet.Youdon’twantanythinginterferingwithyourexperienceofthemusic.Andsoyouhavetoblotoutlargeareasofyourawareness:yourawarenessofthepeoplearoundyou,yourawarenessofanybackgroundnoise.That’soneofthedrawbacksofthatkindofpleasure.Themindbecomeslessattunedtoalotofthings.Ithastoblotouthugeareasofawarenesssothatitcanwallowinwhatitwantstofocuson.

That’sametaphorforalotofourlives,andthepleasuresthatwehave.Wehavetopretendthatalotofthingsaren’ttheresowecanfocusexclusivelyonthedetailswelike.That’spleasure.

Andthenthere’spain.Howdoyoudealwith,howareyougoingtocomprehendpain?Becauseformostofus,ourexperiencewithpainisthatwewanttopushitaway.Wefeelthreatenedbyit,invadedbyit.Andtheonlywayyou’regoingtoactuallycomprehenditistohavethisalternativefoundationforthemind,aplacewhereyoutakeastanceandcanfeelatease,settled,secure—secureenoughthatyoucanthenlookintothepainandnotfeelsothreatenedbyit;haveacertainamountofobjectivityinthewayyoulookatit,soyoucanreallycomprehend,“Oh,paincomesfromthis,andthisiswhatI’vebeendoingto

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createit.”Onlywhenthemindhasthissenseofaninnersecurityfromtheconcentrationcanitreallyperformourdutywithregardtostress,whichistocomprehendittothepointofdispassion.

Sothat’stheskillfulwaytodealwithpleasure,theskillfulkindofkarmaaroundpleasure.Trytocreateapleasurethat’sharmless,thenusethatexperienceofpleasureforafurtherpurpose.That’snotthewayweusuallyrelatetopleasure.Weliketoindulgeinit.Andwedon’tliketohearthatthere’skarmaassociatedwiththat.Wewantourpleasurestobefree.Theonlypleasurethat’sreallyfree,though,astheBuddhasaid,isnibbana.Eventhepracticeofjhanarequiresthatwehaveabodythat’saliveandneedstofeed,sothere’sacertainamountofburdensomenessplacedonotherpeople,otherbeings.Theonlytrulyfreepleasureisonethat’snotevenafeeling.AstheBuddhasays,it’sapleasurethatdoesn’tcomeunderthefiveaggregates.It’sknownbyaconsciousnessthatdoesn’tcomeoutofthefiveaggregates,andisn’tknownbymeansofthesensemedia.That’ssomethingreallyspecial.

Buttheonlywaytofindthatis,first,todevelopthisabilitytocreateasenseofeaseandwell-beingwithinthebodythroughthebreath,asenseofeaseandwell-beingthatcomefromsecludingthemindfromunskillfulstates,gettingthemindconcentrated,andreallyseeingthekarmaofpleasure.Thisiswhatyou’vegottodoinordertocreateasenseofwell-beingthat’srelativelyblameless.Thenyoucanusethatpleasureforthepurposeofevenhigherpleasure,anevenmoreblamelesspleasure:freebothinthesensethatyoudon’thavetospendanymoneyforit,youdon’thavetodoanythingforit,andinthesensethatyou’renotharminganybodyatallbecauseit’stotallyoutsideofthepatternsofcauseandeffect.

Buttogetthere,youhavetounderstandhowpleasure—ourusualexperienceofpleasure—istotallyenmeshedincauseandeffect.Thenyouhavetoweighthethingsthatyou’redoingtogiverisetothatpleasure,thethingsyoudoasaresultofthatpleasure,andthentheimpacttheyhaveonotherpeople.Allthosethingshavetobeweighedverycarefully.Butwhenyouapproachtheissuewithwisdomandunderstanding,youfinallycangettothethingweallwant:thepleasurethat’stotallyfree.

Soasyougothroughlifeandfindyourselfconsumingpleasures,realizethatthere’sanintentionalactivityevenintheproductionofthepleasure,intheexperiencingofthepleasure,andintheenjoymentofthepleasure.Trytobecomeassensitiveaspossibletowhatthatintentionis,andwhatitseffectsare,sothatyourattitudetowardpleasurecanbecomemoreresponsible,andmoreproductiveonthepaththatleadstoapleasurethat’stotallyfree.

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TheRiversofKarmaDecember7,2008

Whenyou’remeditating,you’reengaginginaformofkarma,whichtheBuddhaidentifiedwithintention.Theintentionhereistostaywiththebreath,totrytobefullyawareofthebreathelementinthebody,throughoutthewholebody.Youwanttomaintainthatintentioninthefaceofalltheotherintentionsthataregoingtocomeupinthecourseofthehour.It’stobeexpected.Vagrantthoughtswillcomeintothemindabouttomorrow,abouttoday,yesterday.Andyou’vegottorealizethatthosethoughtsarenotinlinewiththeoriginalintention.Nomatterhowusefulorimportanttheymayseem,they’renotwhatyouwantrightnow.You’retryingtobeveryclearaboutwhatyourintentionisrightnowandhowtostickwithit.

Becausethisisreallyallyou’vegot:yourpresentintention.Thinkabouttimeswhenyou’reill,whendifficultsituationscomeupinlife,andyoulookaroundandthereseemstobenomeansofescape.Actually,though,thereisanescape.Youroneescapewillbetheintentionsinyourmindatthattime.Saythatthere’sapaincomingup.You’reill,andnomatterwhatpainkillerthedoctorsgiveyou,there’sstillpain.Howareyougoingtodealwithit?Yourbestwayofdealingwithithastodowithyourintention.Remindyourselfthatifyouthinkabouthowlongyou’vebeeninpain,orhowmuchlongeryou’regoingtobeinpain,that’sgoingtoweightheminddownunnecessarily.Youwanttosimplybeawareofthesensationofthepainrightnow,withoutallthoseothernarratives.Asforthequestionsofwhythere’spainandwhetherit’sjustorhowfrustratedyoumayfeelaboutit,you’vegottolearnhowtoputthoseasideaswell.Inotherwords,asyou’resittingheremeditatingputtingasiderandomthoughts,you’regettingpracticeforaskillyou’rereallygoingtoneedasaging,illness,anddeathcomeclosingin.

AstheBuddhasaidtherearetwowaysofdevelopingqualitiesofmindthatarereallyhelpfulincaseslikethat.Oneistolearnhowtodevelopunlimitedgoodwillforallbeings,yourselfincluded,andthepeoplearoundyou.Hesays,whenthemindhasthatunlimitedqualityit’slikeahugeriver.Someonemaycomealongandtrytomaketheriverstop,buttheycan’tmaketheriverstopbecausetheriverissolarge.Theycantrytomaketheriverbewithoutwater,they’lltrytodumpitoutwithpails,buttheycan’tdothatbecausethereissomuchwaterintheriver.Evenifyouputalumpofsaltintheriver,youcanstilldrinkthewaterbecausethereissomuchmorewaterintheriver.

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Asyou’reabletomaintainthatunlimitedstateofmind,theissuesthatcomeupwithpainandillness,orasdeathapproaches,willseemalotsmallerthanifyourmindislimitedandconcernedonlywiththenarrativesthatyou’vebeencarryingaroundallthetime.Thisisanotherwayinwhichmeditationisgoodforyou.Youlearnhowtostepoutofthosenarratives.Whenaging,illness,anddeathcome,youseeitasanopportunitytohandlethemskillfully.Becausepartofthatunlimitedframeofmindremindsyouthateverybodygoesthroughthesethings.You’renotbeingsingledout.Thisisauniversalprocess.Thathelpstakesomeofthestingaway.

Theotherskillsyouneed,astheBuddhasaid,arelearninghowtokeepthemindfrombeingovercomebypainandbeingovercomebypleasure.Andagaintheseareamongtheskillsyoulearnasyou’remeditating.Paincomesupinthebody,andyoulearntheappropriatewaysofdealingwithit.Insomecasesthatmeansfocusingonanotherpartofthebodythat’snotinpaintogivethemindasenseofsafehavenhereinthepresentmoment.Whenithasdevelopedasenseofstrength,thesenseofwell-beingthatcancomefromthatsenseofhave,thenyoucanstartlookingintothepain.Towhatextentisthepainaffectedbythewayyoubreathe?Towhatextentisitaffectedbyyourconceptsaboutthepain?Ifyouregardtheexperienceofpainasatotalgiven,it’shardtogetawayfromit.Butifyourealizeyou’reinvolvedinconstructingthepain,yourconceptofitisgoingtohaveanactualeffectonhowyouexperienceit.

Themindisbuiltinthisway.You’vegotallthesepainreceptorsinyourbody,alongwiththevariouspartsofyournervoussystemthatmakethedecisionastowhichlittlepainsyou’regoingtopayattentiontoandwhichonesyou’regoingtoignore.Mostofthishappensonasub-consciouslevel,butasyoumeditateyoutrainyourselftobecomemoreconsciousofit.Youlearnhowtotakethatabilitytofocusandignore,anduseitdeliberatelyforthepurposeofkeepingthemindfromsuffering.Thisisaskillwelearnaswemeditate.

Atthesametime,welearnhownottobeovercomebypleasure.Firsttherearesensualpleasures,whichwetendtogorunningtoasourmainescapefrompain.Andaslongasweseethemasouronlyescape,wedon’tliketolookattheirnegativeside.Butit’sanimportantskillinthemeditation.Ifyoureallywantthemindtosettledownandgaingoodsolidconcentrationtodevelopinsight,you’vegottolearnhowtolookatthedownsideofsensualpleasures—howunreliabletheyare,andhowtheymakeyoudoallkindsofstupidthings,orhowyoumakeyourselfdostupidthingsjusttokeepthemgoing.

Buttoreallyletgoofthesepleasuresrequiresmorethanjustseeingtheirdrawbacks.Italsorequiresthatyoufindanalternativepleasure.That’sthepleasurethatcomesfromkeepingthemindstill.AstheBuddhasaid,there’snotruepleasureasidefrompeace.Soyoulookforyourpleasure,foryourhappiness

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inthemindatpeace,allowingittobestill,allowingittobecentered,andlearninghowtomaintainit—thatstillness,thatsenseofbeingcentered—regardlessofwhatcomesup.

Someofyourfirstpracticeinthisiswhenyoufinallysettledownandthebreathiscalm;itfeelsrefreshing.Whenthathappens,it’sveryeasytoloseyourfocusonthebreathandmoveovertothesenseofpleasure.It’slikefallingintoahole.You’reskatingonice,andallofasuddenyouskateofftowhereit’stoothin,andfallthroughtheiceintowater.Inotherwords,you’veabandonedthecause,becauseyou’vegottensoinfatuatedwiththeeffect.Butifyoucanrealizethattheeffectisstillthere,thepleasureisstillthereinthebody,andyoudon’thavetogorushingafterit,youdon’thavetogogobblingitdown,itwillstillhaveitsgoodeffectsonthebodyanditsgoodeffectsonthemindevenasyoustayfocusedonthebreath.Youseeitasnotsomethingthatyou’regoingtojumpon,butsimplyasasignthatthemindisbeginningtosettledown.You’rebeginningtoseeresultsinthemeditation.

It’slikeasignontheroad.Whenyoupassasignthatsaysyou’reenteringsuchandsuchatown,orthere’satownex-numberofmilesahead,youdon’tleavetheroadtodriveonthesign.Youstayontheroad.

Inthesameway,youstaywiththebreath.Inthiswayyoulearnhowtousethepleasureofconcentrationwithoutbeingoverwhelmedbyit.Now,it’snotthatyou’reafraidofthepleasureofconcentration.Idon’tknowmanytimesyouhearthetopicofjhanaorconcentrationintroduced,andalmostthefirstthingtheysaybeforethey’veeventoldyouwhatitis,theytellyouit’sdangerous.That’sareallyperverseapproach.Rightconcentrationisnotdangerousinthatway.Ithelpsseparateyoufromthedangersofbeingsuckedinbysensualpleasures;itprovidesyouwithanalternativetosensualpleasures.AstheBuddhapointsout,there’snoabandoningourattachmentforsensualpleasuresuntilwecandevelopthesenseofeasethatcomesfromgettingthemindstill,centered,solidlybasedinthepresent.

Thisishowyouteachthemindnottobeovercomebypleasureorpain.Painbecomesatoolanopportunitytolearnabouthowthemindcreatesunnecessarysufferingforitselfaroundthepain.Pleasuretoobecomesatool,partofthepath.Youdon’twanttoseepleasureandpainasthingstorunawayfromortoruntoward,butastoolsyoucanusetogivethemindmoreandmorefreedom.Thatway,ifthebodybeginstoweardownandtherestofyourlifebeginstounravel,youdon’tloseyourbearings.Yourealizethatyourhappinessisn’tbasedonaparticularnarrative.Itdoesn’thavetobebasedonthebody.Ithasadeeperfoundationinside.Andwhatevertheresultsofpastbadactionsyou’vedone,ifyoudevelopthesetoolsofhavingasenseoflimitlessnessinthemind—limitlessgoodwill,compassion,empatheticjoy,equanimity,andaproperunderstanding

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ofpleasureandpainsoyouarenotovercomebythem—you’llhaveyourescape.Thesearepreciselythetoolswelearnaswemeditate,teachingthemindto

staywiththebreath,andthenusingthebreathasatoolforgaininggreaterandgreaterunderstanding.

ThisiswhywhentheBuddhaexplainsissuesofkarma,hedoesn’tusemechanicalimages.Hisimagesareallfluid.Weallhaveunskillfuldecisions,unskillfulintentionsthatwe’veactedoninthepast,butitdoesn’tmeanwehavetosufferfromthem.Theywillhavetheireffectsbuttheireffectsaregoingtobemitigatedoramplifiedbyyourpresentkarma.It’sasifwehavetworiverscomingtogether.Ifyou’veeverbeenatthespotwheretheLittleColoradojoinstheColorado,youseetwoverydifferentkindsofwater.TheLittleColoradoisverymuddy;theColoradoisclear.Andrightatthespotwheretheyjoinit’samixtureofthetwo.Butasyougodownstream,themuddinessdisappearsandthewaterisallclear.That’sbecausetheColoradoisbiggerthantheLittleColorado;themuddinessisovercomebytheclarityofthewaterthelargerriver.

Thisiswhatyouwanttodoinyourmeditation.Youwanttomakesurethatyourpresentkarmaisabiggerriverofclearwater.It’lltakecareofthesiltthatcomesinfromthelittleriverifyoudeveloptheskillsthatcankeepyourpresentintentionsclearandinfocus.Sothisisouropportunityrighthereaswemeditate,tokeepthisriverofpresentkarmaasclearandaslargeaspossible.

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TheLuminousMindDecember8,2008

There’sapassageintheCanonwheretheBuddhasaysthatthemindispabhassaram:luminousorradiant.Hesaysthatwhenpeopledon’trealizethis,theycan’tdeveloptheirminds;theycan’ttrainthemind.Whenyourealizethatthemindisluminousandthatitsdefilementsarevisitors,thenyoucantrainthemind.

Inotherwords,ifyoubelievethatgreed,anger,anddelusionpermanentlystainthemind,thenyoubelieveyoucan’ttrainyourself.Youcan’tdevelopthemind.Youhavetodependonoutsideforces,outsideagentstocomeandsaveyou.Butwhenyourealizethatthedefilementsofgreed,anger,anddelusioncomeandvisitit—inotherwords,theydon’tnecessarilyownit,theydon’tleaveapermanentstain—thenyoucantrainit.

Andnotice:TheBuddha’snotsayingthatthemindisnaturallygoodorthatitsluminosityisitsawakenedstate.Luminosityheresimplymeansthatitknows.AjaanMahaBoowahasnotedthatiftheBuddhahadsaidthemindispurebynature,youcouldarguewithhim:Ifit’spure,howcandefilementscomeintoit?ButtheBuddhasimplysaysthatit’sluminous,whichmeansitcanknow.Eachmomentweareabletobeawareofthings.Nomatterhowmanytimesgreed,anger,anddelusionhavecomeintothemind,theygo.There’salwaysthepossibilitythatyoucannoticetheircomingandgoing,seetheeffectsoftheircomingandgoing,andrealizethatyouhavethechoiceofsidingwiththemornot.

That’swhatenablesyoutotrainthemind.Nomatterhowthickthedarknessofthemind,it’spossibletoshinealightinit.Andonceyoushinethelight,thedarknesscan’tsay,“I’vebeenhereforlongatime;atinylittlelighthasnorighttodrivemeawayrightaway.”That’snotthewaylightanddarknessinteract.Assoonaslightcomes,thedarknessisgone.

Nowyou’veprobablynoticedinyourpracticethattherearemanytimeswhenlightcomesandthendisappears,andthedarknesscomesbackagain.That’sbecauseyourclarityofmindisnotyetcontinuous.Butitissomethingthatcanbedeveloped.AstheBuddhasays,wesufferfromignorancepartlybecauseofinternalcauses.Inotherwords,hindranceslikesensualdesire,illwill,slothandtorpor,restlessandanxiety,uncertaintyobscurethemind.Andtheykeepignorancegoing.There’salsoinappropriateattention.Whenlookingatthe

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hindrances,orlookingattheworld,we’renotreallyinterestedinthequestionofsufferingorhowtoputanendtosuffering.We’vegototherissues,otherthingswe’remoreinterestedin.Thisisrelatedtotheexternalcausesthatkeepignorancegoing.Wehangaroundwiththewrongpeople.Wedon’tlistentotheDhamma.Orevenwhenwedo,wedon’ttakeitseriously.

Sothesearethethingsthatkeepthedarknessgoing:inappropriateattentionandlackofnoblefriends.Eventhoughthemindhasthepotentialwhereitcanknowandbeaware,theseotherfactorsinfluenceit,whichiswhyweneedtotrainthemindinconcentrationtoovercomethehindrances.Todothis,ofcourse,dependsonseeingatsomepointthatthereasonwe’resufferingisnotbecauseofsomebodyelsesomewhereelse,ortheeconomicconditions,ortheenvironmentorwhatever.It’sourownignorance.Themomentofclaritythatmakesusrealizewe’vegottoworkonourselves:That’swhywelookfortherightpeople,wanttolistentotheDhamma,wanttounderstandit,andwanttopractice.

It’sduringthosemomentsofclaritywhenyoureallyseetheconnectionbetweenyouractionsandthesufferingyouexperience—whenyourecognizeyourownfoolishness:That’swhenyou’relesswillfullyignorantandcanstartwillingintheotherdirection.Asthedescriptionofrighteffortsays,yougeneratethedesiretogetridofunskillfulqualities.Yougeneratethedesiretodevelopskillfulqualitiesintheirplace.Theseareallactivitiesinthemind.Thatword“qualities”here,dhamma,canalsomeanactions.Rememberthatactionsarenotjustthingsyoudowiththebody,butalsothingsyoudowiththemind.Thepathissomethingyoufabricate.It’ssomethingyouwill—atruthofthewill.Inotherwords,ifyoudon’twillit,itwon’tbecometrueforyou.

Sothisiswhatwe’reworkingonrightnow,tryingtogivethedesireforwhat’sskillfulmorepoweroverthemind,sothattherecanbemoremomentsofclarity,sothatwecanbegintoweakenthecausesofignorance.Andignorancehereisnotjustagenerallackofknowledge.It’sverycloselyconnectedwithinappropriateattention.We’relookingatthewrongthings.Weknowthewrongthingsorweframetheissuesofourlifeinthewrongway.Weneedtobecomemoreandmoreconsistentinlookingatthingsintermsoftheprincipleofskillfulaction,andthenintermsoftheprincipleofwherethere’ssuffering,what’scausingit,whatwecandotoputanendtoit.Wewanttomakethosequestionsthebigquestionsinlife.Ordinarilywemissoutonthesequestionsbecausesomanyotherquestionsreallyseeminsistent—thethingswepickupfromourownrandomideasorfromthegeneralvaluesofsociety—whichisoneofthereasonswhymeditationrequiresthatwelearntoquestionthevalueswewerebroughtupwith,theideaswepickedupinthepast,ournarrativesaboutthepast,thewaywecastthosenarratives.

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Whenyoulookbackonyourlife,learntorecastthenarrative.Youcan’tjustdroptheoldnarrativesofyourlife,pretendthattheydidn’thappen,thatyou’veshutthedooronthemandyou’renolongerinvolved.They’lljustkeepsloshingaroundinthemindinthesameoldtermsinwhichyou’vebeenframingthembefore.Soyou’vegottoreframethosenarratives.Lookatthemintermsofwheretherewassuffering,whytherewassuffering,whatactivitykeptyousufferingonandonandoninthatparticularway,andwhenyoufinallybegantorealizethatyouhadtodropthatkindofactivity—thatyoucoulddropthatkindofactivity.Whenyoucanlookatyourlifeinthatway,it’saloteasiertolookatthepresentmomentintherightwayaswell.

Sotheprocessofmeditationisnotjustpinningthemindinthepresentmomentandputtingitthroughthegrinderofaparticulartechnique,regardlessofhowyou’vebeenlivingyourlife.It’slearningtoreframetheissuesoflife,gettingastrongersenseoftheimportanceofthequestionstheBuddhaasked,andoftheneedtodevelopthepaththatcanputanendtothesufferingyou’vebeencausingandexperiencing.Intheprocessofdevelopingthepath,we’regoingtobedevelopingskillfulqualities,learninghowtoabandonthethingsthatgetinthewayofknowledgeandtoencouragequalitieslikemindfulnessandalertnessthatstrengthenyourknowledge,strengthenyourawareness,strengthenyourinsightanddiscernment.

Thesethings,likethedefilements,arenotpartofthenatureofthemind.AjaanLeehasagoodpassagewherehepointsoutthatthemindisneithergoodnorevil,butit’swhatknowsgoodandevil,andit’swhatdoesgoodandevil,andultimatelyit’swhatletsgoofgoodandevil.Thatluminosityofthemindisneithergoodnorevil,butitdoesallowyoutoknow.Itcreatesthecircumstancesinwhichskillfulqualitiescanbebroughtintobeing,inwhichtheycandotheirworktobringthemindtoaplacewhereitgoesbeyondboththegoodandtheevil,beyondthatluminosity.

Whichmeansthatthepathisnotinevitable.AbrahmanonceaskedtheBuddha,“Iseverybodygoingtogainawakening?”Andherefusedtoanswer.Ven.Anandawasafraidthatthebrahmanwouldgoawaymisunderstanding,thinkingthattheBuddhawasstymiedbythequestion,andsohetookthebrahmanasideandsaid,“Supposetherewasafortresswithawisegatekeeperandonlyonegateintothefortress.Thegatekeeperwouldwalkaroundthewallsofthefortressandwouldn’tseeanyothermeansofentryintothefortress,notevenaholebigenoughforcattoslipthrough.Hewouldn’tknowhowmanypeoplewouldeventuallycomeintothefortress,buthewouldknowthateverybodywhowasgoingtocomeinandoutofthefortresshadtocomeinandoutthroughthegate.”Inthesameway,Anandasai,theBuddharealizedthatwhoeverwasgoingtogainawakeningwouldhavetocomethroughthepathofthenobleeightfold

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path,thesevenfactorsforawakening,andthedifferentsetsinthewingstoawakening.Asforhowmanypeoplewouldfollowthatpath,thatwasn’thisconcern.

Soit’snotinevitablethatwe’regoingtogainawakening.Inotherwords,wedon’thaveanawakenednaturethatforcesustogainawakeningatsomepoint.Whatwedohaveisadesireforhappiness,andaluminousmindthatcanknow.It’scapableofknowingthatthereissufferingandit’scapableofwatching,developingthequalitiesthatallowyoutoseewherethesufferingcomesfrom,andtoseethatit’snotnecessary,thatyoucanputanendtoit.

Thisisimportant—becausesometimeswhenpeoplegainaluminousstateofmind,orawide-openstateofmind,theythinkthey’vehittheirawakenednature.Buttheluminosityisnotpartofawakening.It’saconditionthatallowsthemindtosee,buttheawakeningcomesfromourdeterminationnottokeeponsuffering.ThatwasAjaanMun’slastmessagetohisstudents:You’reawarriordoingbattlewithdefilement,withdiscernmentasyourprimeweapon.Andwhatinthemindisthewarrior?Thedeterminationnottocomebackandbethelaughingstockofthedefilements;thedeterminationnottosufferagain.Don’tletgoofthatdetermination,hesaid,untilithasdoneitsjob.

Sothere’sanecessaryelementofwillinginthepath.Withoutthatwilling,itjustdoesn’thappen.Theluminosityofthemindiswhatallowsthewilltodoitswork,allowsustostraightenoutourownminds,totrainourownminds.Wedon’thavetogoaroundhopingforsomeoutsidepowertocomeandsaveus.We’vegotourabilityheretoseetheconnectionbetweensufferinganditscause,andtofindthepathtothecessationofsuffering,withwhichyoucanletgoofthedefilements.Whentherearenomoredefilements,youcanletgoofthepath,whichiscomposedjustofactivities,becauseyou’vefoundsomethingthat’snotanactivity,somethingthat’snotfabricated.That’swhatwe’reworkingon.

Butyoucan’tclonetheunfabricated.You’vegottodothework.You’vegottodevelopthefactorsthatgiverisetoclarityofmind,clarityofvisionthatcanpushawaythosecloudsofdefilement.Whenyougetthecausesright,theeffectswilltakecareofthemselves.

Sotrytobeveryclearaboutwhatyou’redoing,becausethat’sahugeareawhereignorancelies:aroundwhatwe’redoingandtheresultsofwhatwe’redoing.Wetendtobeverywillfulaboutnotwantingtoadmittoourselveswhatwe’redoingorwhatourintentionsare.Wealsotendtobeverywillfulaboutnotwantingtoseetheunfortunateeffectsofsomeofouractions.ThisiswhytheBuddha,whenhewasgivinginstructionstohisson,focusedonjustthisissue,tellinghim,“Lookatwhatyou’regoingtodo,lookatwhatyou’redoing,andlookatwhatyou’vedone.Trytobeveryclearabouttheresultsofyouractions.”Thatreflectionishowyoubegintoseethroughthecloudsofdelusionthat

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otherwisekeepmovingin,movingin,movinginallthetime.Whenyoucanseethroughyourdelusion,yourealizethatitdoesn’thavetobethereallthetime.

Thisprincipleiswhatallowsustopractice.Thisprincipleiswhatgivesushope,confidence,thatthereisanendtosuffering.Ifyouactonit,therewillcomeadaywhenit’snotjustahopeorconfidence;it’sactualknowledgethatthereisadeathlessandit’stotallyfreefromsufferingofeverykind.

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ValuesDecember20,2008

Whenyoufocusonthebreathandtrytostayfocusedonthebreath,it’spartlyamatteroftechniqueandpartlyamatterofyourvalues.Thetechniquecanbeexplainedinjustafewpages—AjaanLee’ssevenstepstakejusttwoorthreepages.Andtheycoveralotoftheterritoryinthetechnique:focusingonthebreath,findingaspotinthebodywhereyoucanstaycentered,andthenworkingfromtheretoletthebreathenergyfeelgoodthroughoutthebody,sothatit’sallconnectedtogether,noticingwhatkindofbreathingthencanmaintainasenseofconnectednessandcomfortinthebody.That’sprettymuchthetechnique.

Butthere’salsothequestionofvalues—whyyou’remeditating.Andsometimesyoucanseeyoursenseofvaluesinfluencingthetechnique.Ifyoucomewiththeideathatyouwanttogainavision,you’llfindyourselfpushingthetechniqueinthedirectionofavision.Ifyouwanttoclampdownandhavenoawarenessofyourbodyatall,youcandothat.Youcanpushthetechniqueinthatdirectionaswell.

Soit’simportanttounderstandthataswe’redevelopingconcentration,theimportantelementisbalance:asenseofease,comfort,well-beinginside.It’snotasflashyorasextremeaswesometimeswanttogointhemeditation.Butit’sgotalotmorevalue.Valueforwhat?Valueinthatitallowsyoutoobservethemind,tounderstandwhatdrivesthemind,andparticularlywhatdrivesthemindtocreatesuffering.Weallwantpleasure.Weallwanthappiness.Yetwefindourselvesdoingthingsthatleadtounhappiness.Andeventhoughwemayknowbetter,wetendtopersistwithouroldbadhabits.

Thisiswhereourvaluescomein.Understandingwhyit’simportanttofocusontrainingthemind,whyit’simportanttohavethissenseofcenteredwell-being:Thiscomesinwiththeelementofrighteffortcalledgeneratingdesire.Youhavetomakeyourselfwanttodothisinordertodoitwell.Andtherearetimeswhenit’seasytowantit.Youfindthatthingsclick.Everythingfallsintoplace.Itfeelsreallygoodbeingwiththebreath,reallygoodbeingcenteredrighthere.Youcan’timaginewhyyouwouldeverleave.Butthenyoufindyourselfleaving,evenwhenthingsaregoingwell—whichmeansyouhavetodigdeepertofindoutwhy.

Asforwhenthingsarenotgoingwell,that’swhenyoursenseofvalueshastokickin,tounderstandwhyyoustickwiththisevenwhenyouleavethe

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monasteryandgobackhome.Whywouldyouwanttostaywiththebreathasyou’redealingwithotherpeople,dealingwithyourwork?Orevenifyou’restayinghere,therearetimeswhenyoufindithardtostickwiththepractice.Thisiswhereit’sgoodtoremindyourself:Exactlywhatisthisallabout?

Thatchantwehadjustnowonthenatureoftheworld—basicallyit’sundependable,inconstant,stressful,notself.Andwhatpeopledoissomuchdrivenbytheircraving.Now,partofthemindsays,Sowhat?That’sthepartofthemindyou’vegottolookinto.Whatdoesitwanttodo?Whydoesitwanttostayaslavetocraving?Weallknowaboutaging,illness,anddeath.Thepassagewechantedjustnowdrawstheparallelsbetweenagingandinconstancy,stressandillness,not-selfanddeath.Thesethingsgotogether.Andtheycan’tbedenied.That’sthewaytheworldis.

Butpartofthemindsays,“Well,Iwanttodothisorthatinspiteofallthat.Thistrainingofthemindisgettingintheway.”Andoneofthequestionsyoucanaskinresponseis,“Howmuchmoredoyouwanttosuffer?Doyoureallyloveyourself?”Ifyoureallyloveyourself,youtrytofigureouthowtofindahappinessyoucandependon.Butthenthemindwillsay,“Well,I’llwaitforthatlater.TherearesomeotherthingsIwanttodointhemeantime.”Thisiswherethequalityofheedfulnesscomesin,realizingtheremaynotbealater.Youmaynothavethatchanceanytimesoontocomebacktothepractice.Andyourwillingnesstoseewhatyourtruebestinterestsare—that’salotofthewisdomofthepractice.

AwhilebackIwasreadingahistoryofthe19thcenturythatdiscussedoneofthefavoritetypesofliteraturebackinthosedays:biographiesofgreatpeople.Peoplereallyenjoyedreadinglivesofgreatpeople.Thetypicalstorywasthatsomeonestartedoutwithalotofhandicapsandyetwasabletomakehiswayup.Mostofthestorieswereabout“him,”men.Butthenovelsofthetimewerealsofilledwithwomenwhowerewillingtomakesacrificesforthesakeofagreaterhappiness.Thensometimeinthe20thcentury,thetastechanged.Welikedourantiheroes:thepeoplewhosawthroughtheshamoftryingtomakeyourselfsomethingbetterthanwhatyoucurrentlyare.We’renowmoreconcernedaboutthehonestyofpeopleadmittingtheirtruefeelingsrightnow.Ratherthantryingtomakethemselvesintosomething,theyjustwanttostaywheretheyareandexplorewheretheyare.Andthehonestyofthatapproachispresentedasanideal.

NowtheydidseethroughalotoftheshamintheVictorianera,buttheyreallymisunderstoodwhatitmeanstobetruetoyourself.Itdoesn’tmeanthatyoujuststaythewayyouare,oracceptthewayyouare.Itmeansthatyoureallylookatyourselfandseewhatpotentialsyouhave.Whereisthepotentialforsufferinginyourlife?Whereisthepotentialforhappinessinyourlife?Andmaybethatisanoblequest:tofindatruehappiness,todevelopallthegood

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qualitiesofmindthatatthemomentyouhaveonlyinarudimentaryform,orpotentialform,totrytoactualizethem.Inotherwords,it’snotamatterofpretendingtobesomethingthatyouaren’t,butsimplyrealizingthatyoudohaveapotentialtomakesomethingmoreofyourself.

Onewayofhelpingthatprocessistogetyourselfoutofyourindividualnarrativesandgolookatthelargershapeofthings.Thismaybeoneofthereasonswhy,onthenightofhisawakening,theBuddhastartedoutwiththatknowledgeofhispastlives.Butthenfromthere,hedidn’tgostraightintothepresentmoment.Heinclinedhismindtothatsecondknowledgeaswell,seeingallbeingsthroughouttheuniversedieandthenbereborninlinewiththeirkarma.Itwasinseeingthelargerpicturethathealsosawthelargerpattern.Thewayourlivesgoisdependentonouractions.Wheredoouractionscomefrom?Theycomefromourviewsandourintentions,thetwoactingtogether.Soherealizedthatthatwastheareawherehismindreallyneededtobetrained,intermsofhowhelookedatthings,andhowheaimedhisactions,hismotivations,hispurposesinacting,speaking,thinking.

Oncehesawthelargerpicture,itwasaloteasiergetintothepresentmomentandtostaythere,tofocusontherightthingsinthepresentmoment.Whereisthepotentialforgreaterunderstandinginthepresentmoment?Hesaiditwaslookingatthequestionofsuffering.Whereistheresufferingrightnow?What’screatingit?Whatcanyoudotoputanendtoit?Hiswillingnesstolookattheworldatlargewaswhatgothimfocusedproperlyandkepthimgoingonthepath.

ThesamewiththatpassagewechantedjustnowfromtheRatthapalaSutta.ItwasRatthapala’sreasonforordaining.Noticehedidn’tsay,“Iamsubjecttoaging,illness,anddeath.”Hesaid,“Thisisthewaytheworldis,theworldasawhole.”Yougooutandlookatit.It’ssweptaway.Itdoesnotendure.Itoffersnoshelter.Thereisnooneincharge.Ithasnothingofitsown.It’saslavetocraving.That’sthewaythingsareeverywhere.

Againandagain,theBuddhapointsthisoutasanimportantpartofgrowingupanddevelopingamorematureattitude,amorematuresetofvalues:lookingattheworldasawhole.Whereisitgoing?Wehavethatchantfrequently:“Iamsubjecttoaging,illness,death,andseparation.Iamtheheirtomyactions.”That’spartofasuttawheretheBuddhagoesontosaythatyoushouldalsoreflectthatit’snotjustyou.Everybody,nomatterwhereyougo,nomatterwhatkindoflifeyoulive:Allpeoplearesubjecttoaging,illness,anddeath.Everybodyissubjecttoseparation.Everybodyistheheirtohisorheractions.Andthatprincipleofactioniswhatprovidestheescape.

Sowhatthismeansisthat,aswe’remeditating,we’renotpretendingtobesomebodywearen’t.Wemeditatebecauseweloveourselves.Wehave

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compassionforourselves.Werealizethatmakingsomesacrificesnowwillleadtogoodresultsdowntheline,theresultswewant.Apartofthisistakenonfaith.WehearabouttheDeathless.WehearaboutNirvana.Andsometimesitsoundslikeastory,afairytaleor,asonepersonsaid,anarchetype.Andwehavetotakeitontrustthatthisisanactuality.AjaanMahaBoowawassayingthatifhecouldbringNirvanaoutandshowittoeverybody,everybodywouldwantit.Noquestionsasked.Wetakethatonfaith.Butthenwelookaroundus.Whatislifelikewithoutthatpossibility?It’saprettydepressingprospect.

WhenRatthapaladecidedtoordain,itwasn’tbecausehejuststoppedwith,“Theworldisaslavetocraving,”asifthatweretheendofeverything.That’sthewaythingswere,buthewasalsolookingforanotherpossibility,awayout.It’sbecausewevaluethepossibilityoffreedom,thatpossibilityofatruehappiness:That’swhywemakethesacrificeswedo.Itmaybesomethingassimpleasdealingwithadifficultperson,andrealizingthatyoushouldstaywithyourbreathfirst,ratherthangettingabsorbedinthedrama.Ordealingwiththedesiretoindulgeyourself.There’samoderntendencytobelievethatbyindulgingourselves,weshowourloveforourselves.Well,insomesense,theVictorianshaditright.Ifyoureallyloveyourself,youwanttomakesomethingmoreoutofyourselfthanyouareatthemoment,whichmaymeanmakingsacrifices.It’slearninghowtomakethesacrificeinawaythat’sintelligent.You’renotdenyingtheexistenceofyourotherurges.You’refullyawarethatyou’vegottheseotherdesires,theseothertendencies,theseothercravings.Butyoualsorealizethatnomatterhowrealtheyare,they’renotyourtruefriends.Eitheryouhavetodobattlewiththemoryouhavetoconvertthem.

Sothisiswhatheedfulnessteachesus.That’soneofthemainmotivationstheBuddhagivesforgeneratingdesiretostayonthepath.Theother,interestinglyenough,isasenseofpride:“I’vecomethisfar.I’velearnedthismuchabouttheDharma.ItwouldbeashameifIdroppedit.”Sopridehasitsusesonthepathaswell.Onlyit’snotthefalseprideofpretendingtobesomeoneyou’renot.It’stheprideofsomeonewhodoesn’twanttobeatraitortohimorherself;ofsomeonewhowantstobeabletolookinthemirroreverymorningandsay,“I’mdoingmybest.”There’sthatquestionaskedinoneofthepassages:“Daysandnightsflypast,flypast.WhatamIbecomingrightnow?”Hopefullynot-justbecominganolderperson.Hopefullydoingsomethingwiththisin-and-outbreathtogainsomedeeperunderstandingastowhythereissuffering,andwhatcanbedonetostopit.Andrealizingthatfindingananswertothatquestionisoneofthemostimportantthingsyoucando.

Intheprocessofdevelopingthepath,we’regoingtobedevelopingskillfulqualities,learninghowtoabandonthethingsthatgetinthewayofknowledgeandtoencouragequalitieslikemindfulnessandalertnessthatstrengthenyour

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knowledge,strengthenyourawareness,strengthenyourinsightanddiscernment.Thesethings,likethedefilements,arenotpartofthenatureofthemind.

AjaanLeehasagoodpassagewherehepointsoutthatthemindisneithergoodnorevil,butit’swhatknowsgoodandevil,andit’swhatdoesgoodandevil,andultimatelyit’swhatletsgoofgoodandevil.Thatluminosityofthemindisneithergoodnorevil,butitdoesallowyoutoknow.Itcreatesthecircumstancesinwhichskillfulqualitiescanbebroughtintobeing,inwhichtheycandotheirworktobringthemindtoaplacewhereitgoesbeyondboththegoodandtheevil,beyondthatluminosity.

Whichmeansthatthepathisnotinevitable.AbrahmanonceaskedtheBuddha,“Iseverybodygoingtogainawakening?”Andherefusedtoanswer.Ven.Anandawasafraidthatthebrahmanwouldgoawaymisunderstanding,thinkingthattheBuddhawasstymiedbythequestion,andsohetookthebrahmanasideandsaid,“Supposetherewasafortresswithawisegatekeeperandonlyonegateintothefortress.Thegatekeeperwouldwalkaroundthewallsofthefortressandwouldn’tseeanyothermeansofentryintothefortress,notevenaholebigenoughforcattoslipthrough.Hewouldn’tknowhowmanypeoplewouldeventuallycomeintothefortress,buthewouldknowthateverybodywhowasgoingtocomeinandoutofthefortresshadtocomeinandoutthroughthegate.”Inthesameway,Anandasaid,theBuddharealizedthatwhoeverwasgoingtogainawakeningwouldhavetocomethroughthepathofthenobleeightfoldpath,thesevenfactorsforawakening,andthedifferentsetsinthewingstoawakening.Asforhowmanypeoplewouldfollowthatpath,thatwasn’thisconcern.

Soit’snotinevitablethatwe’regoingtogainawakening.Inotherwords,wedon’thaveanawakenednaturethatforcesustogainawakeningatsomepoint.Whatwedohaveisadesireforhappiness,andaluminousmindthatcanknow.It’scapableofknowingthatthereissufferingandit’scapableofwatching,developingthequalitiesthatallowyoutoseewherethesufferingcomesfrom,andtoseethatit’snotnecessary,thatyoucanputanendtoit.

Thisisimportant—becausesometimeswhenpeoplegainaluminousstateofmind,orawide-openstateofmind,theythinkthey’vehittheirawakenednature.Buttheluminosityisnotpartofawakening.It’saconditionthatallowsthemindtosee,buttheawakeningcomesfromourdeterminationnottokeeponsuffering.ThatwasAjaanMun’slastmessagetohisstudents:You’reawarriordoingbattlewithdefilement,withdiscernmentasyourprimeweapon.Andwhatinthemindisthewarrior?Thedeterminationnottocomebackandbethelaughingstockofthedefilements;thedeterminationnottosufferagain.Don’tletgoofthatdetermination,hesaid,untilithasdoneitsjob.

Sothere’sanecessaryelementofwillinginthepath.Withoutthatwilling,it

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justdoesn’thappen.Theluminosityofthemindiswhatallowsthewilltodoitswork,allowsustostraightenoutourownminds,totrainourownminds.Wedon’thavetogoaroundhopingforsomeoutsidepowertocomeandsaveus.We’vegotourabilityheretoseetheconnectionbetweensufferinganditscause,andtofindthepathtothecessationofsuffering,withwhichyoucanletgoofthedefilements.Whentherearenomoredefilements,youcanletgoofthepath,whichiscomposedjustofactivities,becauseyou’vefoundsomethingthat’snotanactivity,somethingthat’snotfabricated.That’swhatwe’reworkingon.

Butyoucan’tclonetheunfabricated.You’vegottodothework.You’vegottodevelopthefactorsthatgiverisetoclarityofmind,clarityofvisionthatcanpushawaythosecloudsofdefilement.Whenyougetthecausesright,theeffectswilltakecareofthemselves.

Sotrytobeveryclearaboutwhatyou’redoing,becausethat’sahugeareawhereignorancelies:aroundwhatwe’redoingandtheresultsofwhatwe’redoing.Wetendtobeverywillfulaboutnotwantingtoadmittoourselveswhatwe’redoingorwhatourintentionsare.Wealsotendtobeverywillfulaboutnotwantingtoseetheunfortunateeffectsofsomeofouractions.ThisiswhytheBuddha,whenhewasgivinginstructionstohisson,focusedonjustthisissue,tellinghim,“Lookatwhatyou’regoingtodo,lookatwhatyou’redoing,andlookatwhatyou’vedone.Trytobeveryclearabouttheresultsofyouractions.”Thatreflectionishowyoubegintoseethroughthecloudsofdelusionthatotherwisekeepmovingin,movingin,movinginallthetime.Whenyoucanseethroughyourdelusion,yourealizethatitdoesn’thavetobethereallthetime.

Thisprincipleiswhatallowsustopractice.Thisprincipleiswhatgivesushope,confidence,thatthereisanendtosuffering.Ifyouactonit,therewillcomeadaywhenit’snotjustahopeorconfidence;it’sactualknowledgethatthereisadeathlessandit’stotallyfreefromsufferingofeverykind.

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TheFreedomtoGiveDecember28,2008

Asyousitdowntomeditate,oneofthefirstthingsyouwanttodoistoestablishasenseofwell-being.Thisiseasiestifyourlifehasbeenconducivetoestablishingasenseofwell-being.Ifyou’vebeenmakingapracticeofbeinggenerous,ifyou’reclearabouttheprinciplesandpreceptsthatyourwanttofollowinyourbehaviorofnotharmingotherpeople,notharmingyourself,thenthatrighttherecreatesasenseofwell-beingasyoureflectbackonyourgenerosity,reflectbackonyourvirtue,thinkofthetimeswhenyouwentoutofyourwaytobegoodtootherpeople,whenyouwentoutofyourwaytoavoiddoingharmtootherpeople.Andthat’sfoodforthemind.

Thisiswhygenerosityandvirtuearepartofthepath.AstheBuddhasaidwhenhestartedteachingRightViewonthemostmundanelevel,itstartsassimply,“Therearegifts.”Thatsoundsstrange,thatthatwouldbeaprincipleofRightView.Buthewascounteringathoughtthatwaswidespreadoratleasthadsomeadherentsinthattime:thateverythinginlifewasdeterministic,thatcausalitywasamechanicalprocess,thatthestarsactedthroughyou,ortherewereotheroutsideforcesthathadtotallydeterminedfromtheverybeginningfromthedesignoftheuniverse,thatthingsweregoingtohavetoworkoutacertainway.Thereforewhateveryoudidwasmeaningless.Itwassimplypartofthemachinery.Forthatreason,anactofgenerositydoesn’thaveanyspecialvalue;,it’sjustwrittenintothewaythingsaregoingtohavetobe.Andsotocountertheideaofdeterminism,theBuddhastartedoutbysayingthattherearegifts,meaningthatpeopleactuallychoosetogivegiftsandthatthegiftsreallydohavemeaning,bothforthedonorandfortherecipient.

Inonewayyoucouldsaythathestakedhiswholeteachingontheconnectionbetweenfreedomandgenerosity.Whenpeoplewouldcometoaskhim,“Whereshouldagiftbegiven?”hewouldanswer,“Whereveryourmindfeelsinspired,whereveryoufeelitwouldbewellused.”Inotherwords,generosityisfree.Norestrictions.No“youshouldgivehere,youshouldn’tgivethere.”Infactwhenmonksareasked,“Whereshouldthisgiftbegiven?”That’stheresponsetheyaresupposedtogive:“Whereveryourheartfeelsinspired;whereveryoufeelthegiftwouldbewellused.”

Inexercisingthatfreedom,wecreateasenseofwell-beinginthemind.Soit’sabasicprincipleofourfreedomandalsoabasicprincipleofthepractice,howyoutakeadvantageofthatfreedom.Becausewhenyougiveagiftthatdoesn’t

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harmyourself,doesn’tharmotherpeople,itisfoodforthemind,foodforothergoodqualitiesinthemind.

Thisiswhy,whenyoulookatthehistoryofBuddhismacrossthecenturies,youseethatwhenpeoplemisunderstandtheideaofgenerosity,theDharmagetstwistedaswell.ThereisaseriesoftextscalledtheApadanas,theverylastadditiontothesuttasectionofthePaliCanon.Itwasobviouslywrittenatatimewhenmonasteriesweregrowinglargeandmonkswanteddonations.Theydidwhattheycouldtoencouragepeopletobegenerous,moregenerousthaniftheywerelefttofeelfreelyinspiredtobegenerous.Themonkspromisedhugerewardsforgenerosity.“Givealittlegift,andyou’reguaranteedtobecomeanarahantatatimeofafutureBuddha.Andinthemeantimeyou’renotgoingtoexperienceanyofthelowerrealms.Yougettobekingofthedevas,queenofthedevas.Formany,manyeonsyougettobekingsorqueensonearthcountlesstimes.Andafteragoodlongjoyridethroughsamsara,whenyou’vedecidedyou’vehadenough,okay,thenyou’rereadytobecomeanarahant.Andifyouwanttobecomeaspecialarahant,well,it’sgoingtocostyoualittleextrabutitcanbearranged.”ThegoingpricetobeanarahantwithspecialdistinctionswassevendaysworthofmealsforthewholeSangha.

Youcanseewhat’shappeninghere.Themonksarebeginningtotaketheteachingongenerosityandtwistingittotheirownends.Andasgenerositygetstwisted,theteachingasawholegetstwistedaswell.Theeightfoldpathdisappearsintothebackground.ThefactthatyouaregenerousinwhattheycalltheBuddhafield,thefieldoftheBuddha’spotentialforcreatinglotsofmeritoriousrewardsforalittletinymeritoriousgift:Thatbecomestheimportantthing.YoudoservicetotheBuddhaandthenawakeningisguaranteed.Sotheeightfoldpathturnsintoaonefoldpath:generousserviceintheBuddhafield.

Oncegenerositygetsscrewedintostrangeshapeslikethis,theDharmagetsscrewedintostrangeshapesaswell.Soit’sgoodnottooverlookthebasics.It’sgoodtohavearightunderstandingofwhatthebasicsareallabout.Thatwayyoukeeptherestofthepracticeinline.Generosityisafreelygivengiftwhereyoufeelinspired.TheBuddhadoesnotethatsomegiftsgivegreaterbenefitsthanothers,butit’suptoyoutodecidewhatyouwanttogive,whereyouwanttogiveit.Andthemonkshavelotsofrulesforhowtobehaveastheyreceivegifts.Theycan’tgooutofthewaytoattractgiftstothemselvesthatmightotherwisegotoothermonks.Whenthey’vebeengivenagift,theycan’tturnaroundandgiveitbacktolaypeople.Theycanshareitamongothermonks,buttheyaren’tsupposedtotakesomethinggiventothemandgiveittoalaypersonthey’retryingtoplease.

SometimeswehaveatendencytodisregardtheVinaya,thinkingwell,it’sjustabunchofrulesfromoldtimesthatmayormaynotbeapplicablenow.But

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alotoftheruleshavetodowiththis:howtobehaveinaneconomyofgifts,inacultureofgifts.BecausetheprincipleofgiftgivinggoeswaybackmuchearlierthantheBuddha.Sometimesinthosedanatalkstheysaythatdanaisa2500yearoldtradition.Wellit’snot.It’samucholdertraditionthanthat.Itgoesbacktothebeginningofhumansociety.Humansocietyisbasedongifts.

Ireadoncethattheveryfirstbookonanthropologywasananalysisofgiftgivingindifferentsocieties.Itfocusedonhowmuchyoucanunderstandaboutasocietybythewaypeoplegivegifts,thegestureswithwhichtheygivegifts,theexpectationsthatsurroundgift-giving.Ittellsyoualotabouthowthatsocietyisorganized.ThesameideaapplieswiththeprinciplesoftheBuddha’steachings.HecreatedacultureofgiftssothatthepracticeoftheDharmacanbesurroundedbygiftgiving.Thisisbecauseoneofthegoodfeaturesaboutgivingagiftisthatitbreaksdownbarriers.Whenyouplaceapriceonsomething,saying,“I’lldoXforyouinexchangeforY,”that’screatingabarrier.XisnotgoingtohappenuntilYcomes.Butwhenyougiveagift,it’slikebeingpartofafamily.Anditinvolvesthesamenetworkofresponsibilitiesandconnectionsthatyoufindinafamily,whichisagoodenvironmentforpracticingtheDharma,teachingtheDharma.

TheBuddhasaidatonepointoneoftheidealfeaturesofaDharmateacherisnottoexpectmaterialrewardfortheteaching.HeneversaidthattheDharmaispriceless.That’sanothermisinformedphraseyouhearalotindanatalks.Whathedidsaywasthattheteachershouldnotexpectmaterialreward.Inotherwords,theteachingofDharmashouldbeagift.Whenit’sgivenasagift,peoplereceiveitasagift.Ifit’sgivenassomethingyou’reexpectedtogetpaymentfor,peoplewillexpectsomethingfortheirpayment,andstartmakingdemands.Sometimesthedemandsmaybesubtle.Whenateacherlooksoutacrosstheaudienceandstartstalkingaboutthingsthatthepeopledon’tliketohear,youcanseeitintheirfaces.AndiftheteacherisconcernedabouthowmuchmoneyisgoingtocomefromtheDharmatalk,he’sgoingtostartavoidingthingsthataredifficulttotalkabout,thatpeopledon’twanttohear.

TherehavebeenperiodsinthehistoryofBuddhismwhenmonkswouldputfansinfrontoftheirfacessothattheywouldn’treadthereactionofthepeopleoutthere,theideabeingthattheaudiencewouldbemorelikelytoactuallyhearthegenuineDharmawhenthespeakerisn’ttryingtoreadtheaudienceandpleasethem.

SothisisanotheroneofthearrangementsthattheBuddhacreated:thesituationinwhichpeoplewhopracticetheDharmacandependongifts.They’resupposedtoliveafrugallife.Andthegiftsarenotcontingentonteaching.Thatwaytheteachingcanbefree,andlesslikelytobedistorted.

Sogiftsarefreelygiven,buttherearethingsincumbentonunderstandingtherightrelationshipthere.Oncethegiftisgiven,it’sgiven.Thoserulesinthe

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Vinayaaren’tdesignedonlyforthemonks;they’realsodesignedforthedonors.Whenagiftisgiven,thereisnoexpectationofservicesinreturn.ThisisalessonthatalotofpeoplenotonlyhereintheWesthavetroubleunderstanding.It’ssomethingthatconstantlyhastobereiteratedbackinAsiaaswell.Asforthemonksasrecipientsofthegifts,theyhavetheresponsibilitytobehaveinawaythat’sdeservingofgifts.Because,afterall,theyasindividualsarebenefitingfromalargersystem.Andoneoftheirresponsibilitiesistokeepthesystemgoing.Iftheyacceptpeople’sgiftsbutstartbehavinginwaysthatareuninspiring,thatstartsdryingupthegiftsfortheothermonksaswell.Anditbreaksasenseoftrust.Becausethat’swhatgivingrelieson—thatyoutrustoneanother.Thisisprobablyoneofthemostimportantaspectsofcreatingthiscultureofgiving.TheDharmaisalotmorelikelytosurviveinanatmosphereoftrust.

Thisisoneofthewayswecreateasenseofwell-beingevenbeforewesitdownandcloseoureyes,tryingtounderstandthiscultureofgivingandtoparticipateinitaswefeelsomotivated—becauseitdoesemphasizeourfreedom.That’sthebeginningoftrainingthemind.Wearefreetotrainthemind.Norequirementsasidefromthefactthatwe’resufferingfromaging,illness,anddeathcanforceus.Buttherearelotsofpeopleouttherewhochoosenottopractice.AndtheBuddhawaswiseenoughtoseethatyoucan’tforcepeopletopracticetheDharma.Butyoucaninvitethem.AndthebestwaytoinvitethemistopracticetheDharmayourselfsotheresultsbecomeapparentandotherpeoplegetinterested.Inthisway,thepracticeisdoneinthesamespiritasgivingagift:Youfeelsomotivatedtodothis.

Soeachtimeyousitdowntomeditate,yourealizeontheonehandthataging,illnessanddeatharebreathingdownyourneck,soyou’vegottodosomething.Butontheotherhand,asyouthinkaboutit,yourealizethatthisisagoodthingtodo.Ifyoupracticewithasenseofbeinginspiredtopractice,theresultsaremuchmorelikelytocome.AjaanChahisfamousforsayingthatwhenyoufeellikepracticing,youpractice.Whenyoudon’tfeellikepracticing,youpractice.Andhowdoyoudothat?Ifyoulookatyourselfandyousay,“I’mjustnotinthemoodtopractice,”youhavetothinkyourselfintoapositionwhenyourealizethatdeepdowninside,yes,youreallywouldprefertopractice,regardlessofwhatevervagrantmoodsarecomingthroughthemind.Soatleastpartofyoufeelsinspired.Partofyourealizesthisisthewaytofreedom,byexercisingyourfreedomtopractice.

Oneofthethingswe’regoingtoexploreaswepracticefurtheris,“Whatisthiselementoffreedominthemind?”Wedohavethischoice.Whatisittomakeachoice?Thisiswhywepracticemeditationistounderstandtheprocessofmakingachoice,toseeourintentions.Thisiswhywepracticeconcentrationtoestablishafirmintentionofthemindandthenwatchit,toseewhathappens

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whenotherintentionscomein,andwemakethechoicetostickwithouroriginalintention,againandagainandagain.Thereisanelementoffreedominthere,andthat’swhatwe’retryingtocatchsightof,becauseitleadstoadimensionoftotalfreedom.

Sointhisway,thefreedomthatwe’relookingforthat’sfreefromsuffering,totallyfreefromanyburdensforthemind,anyrestrictionsforthemindatall,startsbyexercisingthatfreedomtogive.

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TheLotusintheMudJanuary5,2009

Oneofthetraditionalimagesofthemindinconcentrationoroftheawakenedmindisofalotusgrowingoutofthemud.Inthetropicsthemudisprettyrank.Andyetoutofthemudyougetthislovelyflowerwithaverygentlesmellandleavesthatrepelthewater,flowersthatrepelthewater,sothattheycangrowupinmuddywaterandyetwhenthefloweropens,it’sverywhiteandpure.

Thesamewiththemind.Asitgetspastitsgreed,anger,passion,aversion,anddelusion,itcanblossom.Oryoucancomparethelotusinthemudtothemindlivinginthisbody,which,asthechantssaid,isfullofallkindsofuncleanthings,andyetthemindcanbeclean.Themindcanbepure.Infactyoucanusethecontemplationofthebodyasameansofpurifyingthemind—becausethemoreyouseethatthebodyisn’tyours,themorethemindstandsoutonitsown.

Soit’susefultocontemplatethebody.Sometimesit’sforcedonusliketoday:allthatstuffthatcameoutofthesewagepipe,wheredidthatcomefrom?Humanbodies.AjaanFuangoncehadapairofstudents—ahusbandandwife—whowereinteresting,inthattheywouldtendtohaveverysimilarexperiencesintheirmeditationatthesametime.Andtherewasoneperiodwhentheybothgotreallydisgustedwithfood.Thewifehadtoworkinthekitchentofeedtherestofthefamily,andsoonedayshewasfixingapieceofliver,andadogcameintothekitchenandsoshethrewalittlepieceoflivertoit.Andthedogwassoeagertogetit.Shewatchedthedogdevourtheliver,andshefeltdisgustedbothbytheliverandbythedog’seagernesstoeatit.Howcouldyoutakesuchdisgustingstuffinsideyou?Anditturnsoutthatthehusbandwasbeginningtofeelthesamewayaboutfood.

Sotheycametoapointwheretheyreallycouldn’teat.TheymentionedthistoAjaanFuang,andhesaid,“Well,beingunabletoeatisnotthepurposeofthecontemplation.Afterall,whatdoyouhaveinyourbody?You’vegotalivertoo.You’vegotastomachtoo.You’vegotthisstuffinyourintestines.Yourbody’snodifferentfromthefood.Soinwhatwayisthebodytoopuretoeatthiskindofthing?”Whenhesaidthis,bothofthemwereabletoovercometheirsenseofdisgust.

Thepurposeofthecontemplationisnottogetyousothatyoucan’teat.Butitistogetyoutothepointwhereyouhaveasenseofdispassion.Thisbodyyou’vebeencarryingaroundandbeensoproudofandsoprotectiveof,andthe

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mindhassomuchinvestedinit:You’vegottogettoapointwhereyoucanstepbackfromit,andsay,“Oh,that’sjustthewaythebodyis.It’snotreallyworthholdingonto.”Youuseitasatool.Andthebestuseofthebodyistouseitinthepractice.Butbeyondthatyou’vegottoquestionthemind’seagerholdingontoit.Thiswayyoucanlearntoletgoofthoseconcernsaboutthesurvivalofthebody.Thatlightensthemindagreatdeal.

ButasAjaanLeewasfondofpointingout,thefilthinessofthebodyisnothingcomparedwiththefilthinessofthemindwhenit’snottrained.Thebody’sfilthisjustthenatureofthebody.It’snotpretendingtobeanythingthatitisn’t.Butthemindfilledwithpassion,aversionanddelusion:that’sreallywhatyou’vegottocleanseaway.Defilements,hindrances,alltheseformsofignorance,andallthemanifestationsofignoranceinallofit’sdifferentways:Thosearethethingsthatreallypreventthemindfrombeingluminous,frombeingpure.Soyou’vereallygottoworkonthosethings.You’vegottolearnhowtoquestionwhicheverdefilementsyoutendtoinvestin.Lookatalltheharmthattheycause.

Wedon’tliketolookatthis.AsUpasikaKeeoftencomments,thesethingsweprefernottosee.We’dratherfocusonhowgoodandpureweare.Butifwedon’tlookattheotherside,we’rewon’tbeabletocleanseitaway.Likethatpipetoday,ifwehadjustletithappen,letitstaythewayitwas,it’dcontinuetofester,andjustgetworseandworseandworse.Soit’sgoodtodigoutthoserootsofunskillfulbehavior:greed,aversion,delusion.Trytogetthemindasstillandindependentasyoucaninthepresentmoment,soyoucanlookbackonthetimeswhenyou’vegivenintotheserootsofunskillfulbehavior.Reflectonhowmuchharmyou’vedonetoyourself,howmuchharmyou’vedonetootherpeople.ThatwayyoucanvaluetheopportunitytosayNotothosedefilements,tocallthemintoquestion,andseewhereyoucanuprootthem.Youcan’tjustsimplyletgoofthesethingsbyhidingthemindawayinconcentration.Theywillbequietforawhile,butthey’restillthere,justliketherootsinthesepticsystem.

There’satendencysometimes,whentheminddoesgetquiet,thatyoujustdon’twanttolookatthesethings.You’dratherpretendthatthey’renotthere,thatthey’regone.Andthatattitude,ofcourse,justallowsthemtofester.Sowhentheminddoessettledownandisstill,learntolookatitandseewheretheseedsarethatwouldmakeyoustillwanttogoaftergreed,aversion,ordelusion.Whatkindofattitudesdoesthemindhavethatfostersthesethings,thatlikestostayinvested,likestokeepthemaroundaspets?

Thisabilitytoquestionyouroldallegiancesisanimportantpartofthemeditation,animportantpartoftrainingthemind.Thisiswhytheysaythelotusgrowsinthemud.Youhavetolearntolookatyourowndefilements.Youhavetolearnhowtolookatyourownweakpoints—notsothatyougetdownonyourself,butsothatyoulearnhownottoidentifywiththosethings.Yousay,

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“Okay,they’vebeenthereinthemind,buttheydon’thavetobe.I’vesidedwiththosethingsinthepast,butIdon’thavetointhefuture.Idon’thavetorightnow.”

Youhavetounderstandtheirallure.WehadadiscussionawhilebackinwhichsomeonewassayingthattheonlypureBuddhistpracticeisjustwatchingthingsariseandpassaway.Ifyoudoanymoreanalysisthanthat,you’remixinginWesternpsychoanalysis,andthatsulliesthepractice.ButthatwasnotwhattheBuddhasaid.Hesaidthatwatchingthingsariseandpassawaywasonlypartofliberatinginsight.Youwatchtoseewhenthere’sgreedornogreed,aversionornoaversion,delusionandnodelusion.Youdothisnotasanendinandofitself,butsothatyoucannoticewhatcomesandgoesalongwiththem.Yourealizethatthey’renotnecessarilypartoftheinnatenatureofthemind.They’rejusteventsthatcomeandgo—buttheycomeandgoinpatterns.Thereasonwelatchontothemisbecausetheyhaveacertainallure.Andasweallknow,muchofthatallureissomethingwegivetothem.Wepainttheminnicecolors.Welikethewaytheylookoncetheyhavebeenpainteduptoourtaste.

Aslongaswekeeppaintingthem,we’renotgoingtoletthemgo.Soyouhavetoseethatthepaintisillusory.It’shidingwhatthesethingsactuallydotothemind.Whatthismeansisthatyou’vegottoseethedrawbacks.Thesethingsreallydocauseharm.Theywreakhavocinthemind.Theywreakhavocinrelationswithotherpeople.Youcanbegintocomparetheallurewiththedrawbacks,seeingthatthegainisnowherecompensatingforthecost,sothatthemindgetsmoremotivatedtoseetheescapefromthesethings.

That’sthemudthatyouhavetogothrough.Butbygoingthroughthatmudandanalyzingthesethingsandunderstandingthemiswhatgivesrisetothediscernmentthatcancleansethemind.AstheBuddhasaid,themindiscleansedthroughdiscernment.It’snotcleansedthroughconcentration.Concentrationallowsthediscernmenttodoitswork,givesitaplacetostand,butthediscernmentiswhatmakesallthedifference.

There’satendency,however,totrytoavoidthismud.Aswegetintoconcentrationwewantjusttohangoutintheconcentration,thinkingthatwe’vefoundsomethingpure.ButtheBuddhacomparesthatattachmenttoconcentrationtoacesspooloutsideofavillageofpaupers.It’sjustallowedtogrowandgrowandgrow,allthatstagnantwater.Itdoesn’tgettoflowawayuntilyoumakeabreakthroughthroughignorance.Onlywhenyou’vemadethatbreakthroughcanitallflowaway.

Theconcentratedmindthatjustallowsthedefilementstostaythere—itdoesn’twanttotouchthem,itdoesn’twanttodealwiththem:That’sthecesspool.Fordiscernmenttogrow,ithastogrowoutofallthatmud.Onlythatcanpurifythemindandleadtoawakening.

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Sousetheconcentrationtogetthemindinapositionwhereit’swillingtolookatitsowndrawbacks,insteadoffocusingonthingsoutside.AjaanMahaBoowamakesacommentabouthowwehaveatendency,ifthere’smudinourminds,toslingitaroundonotherpeople:“There’ssomethingwrongwiththispersonorthatperson,theteacherisnogood,myfellowDharmapractitionersarenogood.”Themudgetsslungaround.Butyouhavetosee,wheredoesitcomefrom?Itactuallycomesfrominside.Learnhowtoturnaroundandlookatit,andseewhat’sreallythere.Itreallyismud.Butasyoulearnhowtoanalyzeitandseeitforwhatitis,themindgetsclearerandclearer.Thisisthenourishmentforthelotus.

Concentrationishereasatool.It’snotanendinandofitself.Thiscanbediscouragingwhenyou’rehavingtroublegettingintoconcentration,butit’sgoodtobeforewarnedanyhow.Whentheconcentrationcomesafteralotofdifficulty,youtendtoreallyhangontoit.Andaslongasyou’rehangingonforthepurposeofdevelopingitasatool,that’sperfectlyfine.Therewillcomethepoint,though,whereyouhavetostartturningaroundanddoingmorework.Theconcentrationisn’tthelotus.It’sfoodforthelotus.It’stheretogiveyoutheenergy,thesolidfoundationneededtogettheworkdone,sothattheactuallotuscanbloom.

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Forsomepeople,thepracticeofmeditationinvolvestwoverydifferentkindsofactivities.Oneisgettingthemindtobestill,andtheotherisgivingrisetoinsight.Andforthem,theseareverysharplydivided.Inordertogetthemindstill,yousimplyjustforceittostaywithonethinganddon’tallowittothinkatall.Thenwhenit’srested,thenyouallowittodosomethinking.Giveitaspecifictopictodealwith,likethe32partsofthebody,theproblemofpain,whateverhappenstocomeupinthemindasaspecificproblem.Youanalyzeitanddealwithit.Afterawhile,youfindthatyouranalysisstartsgettingfuzzyorblunt.It’slikeusingasharpknife.Youuseittocutthings,andcutthings,andcutthings,andfinallyyoufindyoucan’tcutthroughthingsanymore.That’swhenyou’vegottogetthemindtostop,bestillagain.Andthestillingiswhatsharpensthebladesothatit’sreadytocomeoutanddosomemorecutting.

Forotherpeoplethough,thedevelopmentofinsightandtranquilityissomethingthathappenstogether.ThisisspecificallytrueofthewaytheBuddhateachesbreathmeditation,becausehedefinestranquilityasamatterofgettingthemindtosettledown,whereasinsightisamatteroflearningtoseethingsintermsoffabrication:howtheygetputtogether,whattheprocessesare,andhowtodevelopasenseofdispassiontowardthem.Anditonlystandstoreasonthatasyoudevelopasenseofdispassion,themindisgoingtogetmorestill.Andthemorestillyouare,themoreclearlyyouwillseethingsintheseterms,ifyou’relookingforthemintheseterms.That’swhatbreathmeditationisallabout.

Ofthefourtetradsinbreathmeditation,thefirsttetradcorrespondstothebodyandthesecondonecorrespondstofeelings.Thethirdcorrespondstomind,orintent—thewordcittaherecanalsomeanintent.Andthenfinallythedhammasormentalqualitiesisthefourth.Ineachcase,you’resensitizingyourselftosomeaspectoffabrication.Inthefirsttetrad,thefabricationisthein-and-outbreathitself.Yousensitizeyourselftowhenthebreathisshort,whenit’srelativelylong.Thetextonlysaysthatmuch,butwhatyou’reactuallydoingislearninghowtonoticehowshortbreathingaffectsthebody,howlongbreathingaffectsthebody.Ontheotherhand,youalsobecomesensitivetohowthestateofthebodyaffectsthewayyoubreathe.

ThentheBuddhahasyougetsensitivetotheentirebody,afterwhichhetellsyoutocalmbodilyfabrication,that’sthefourthstepinthetetrad.Whatthismeansistocalmtheeffectofthebreathonthebody.Thebreathcalmsdown,the

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intentionalelementofthebreathcalmsdownaswell.Thiscaninvolvealotofthings.Itcanactuallygettothepointwherethebreathstops.Inthecourseofthis,youbegintogainsomeinsightintohowmuchintentionalelementthereisinthebreathing.

I’vehadalotofpeoplewho’vepracticedmindfulnessmethodswheretheyweretoldsimplytoletthebreathdoit’sownthing.AndthentheycometotheAjaanLeemethod,whereheactuallytellshimtoadjustthebreath,playwiththebreath,worktogetitcomfortable.Atfirst,theyresist.Butafterawhile,astheyactuallytrythemethod,theybecomemoreandmoresensitivetotheelementofintentioninthebreathing,andtheybegintorealizethatevenwhentheythoughttheywereallowingthebreathtodoitsownthing,theywereactuallymanipulatingitunconsciously.They’dbeentaughttooverlooktheextenttowhichtheywerealreadyfabricatingthebreath.

Soanimportantpartofthemeditationistosensitizeyourselftohowmuchyouareshapingthingssothatthenyoucanactuallyletthatprocessofshapingthingscalmdowntoalevelyoumightnothaveimaginedbefore.Inthecaseofthebreath,thismeanscalmingthebreathtothepointwhereallthebreathenergiesinthebodyseemtoconnectup,andyou’regettingenoughoxygenthroughtheporesofyourskinsoyoudon’tneedtodoanyinandoutbreathing.Andrightthereyou’vegainedsomeinsightintotheprocessoffabricationatthesametimethatthemindisbeginningtocalmdown.Thisishowtranquilityandinsightdeveloptogetherusingthebodyasyourframeofreference.

Youlearnmanyofthesamelessonsintermsoffeelingsinthesecondtetrad.TheBuddhastartsoutbytellingyoutobesensitivetorapture,sensitivetopleasure.Andthosefeelingscanbebasedonlotsofdifferentthings:thesenseofwell-beingthatcomesfromdevelopingvirtue,developinggenerosity;thesenseofconfidencethatarisesfromcontemplatingtheBuddha,theDharmaandtheSangha;orrecollectingonyourownpastvirtues,yourownpastactsofgenerosity,and,astheysay,thequalitiesofthedevasthatyou’vebeendeveloping,whichincludegenerosityandrestraint.Whenyouthinkaboutthesethings,youdevelopasenseofconfidence.You’renotjustaweightontheworld.Andyou’realsoworthyofdoingthispractice.

Sosometimesthosethoughtscangiverisetoasenseofpleasurethatthencanbecomethebasisofconcentration.Onceyouallowyourselftobesensitivetothepleasureandtherapture,thentheBuddhatellsyoutobesensitivetotheeffectthatthesearehavingonthemind—notonlythefeelings,butalsotheperceptionsthatgoalongwiththem.Theseshapethemind.Thesearementalfabrications.Andasyounoticethat,youallowthemtocalmdown.Forinstance,iftherapturefeelstoointense,youallowittocalmdown.Youtuneintoanareaofyourawarenessthat’smorerefinedthantherapture.

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Whenthepleasureseemssuperfluous,andyousimplywanttosettleinandbevery,verystill,yougetthemindtoastateofequanimity.Whatyouaredoingisallowingthementalfabricationoffeelingtocalmdown.Atthesametime,youallowyourperceptionstocalmdown,andthiscanactuallytakeyoudeeperintotheformlessjhanas.Ifyouseethatholdingontotheperceptionoftheshapeofthebodyisaburdenonthemind,youcandropthat.You’releftwithspace:thespaceinsidethebody,thespaceoutsidethebody.Itallconnects.Ithasnoboundary.

Fromthatyoubecomeawareoftheawarenessofspace,andthatchangesyourperceptionfrom“space”to“knowing.”Thementalfabrication—theeffectoftheperceptiononthemind—getsmoreandmorerefined:justknowing,knowing,knowing.Theneventheonenessofthatknowingbeginstoseemburdensome.Soyoudropthat.Andyou’releftwiththeperceptionofthedimensionofnothingness.Youcanpursuethisallthewayupthroughtheformlessjhanas,asyouallowmentalfabricationtocalmdown.

Sowhatyou’redoingisthatyou’redevelopingtranquilityandinsightatthesametime.Themindgetsmorestill,andasthingscalmdown,yougainmoreandmoreinsightintothisprocessoffabrication.

Thesameprincipleappliestothethirdtetrad,whenyou’redirectlyawareofthemind.Again,thetetradstartsoutbytellingyoutobesensitivetothataspectofyourawareness.Here“mind”canalsomean“intent,”theintentyouhavetostaywiththebreath.You’reclearonthat.You’reclearonthestateofyourmind,thestateofyourawareness.Andthenyouseewhatitneeds.Doesitneedtobegladdened?Doesitneedmoreenergy?Youthinkaboutthingsthatgiveitgladness,liketherecollections.Orbyadjustingthebreath,orbyadjustingyourperceptionsofthebreath,theperceptionsofwhatyou’refocusingon.

Thenyouallowthemindtogetmoreandmoresteady.Whatperceptionsallowittogetmoresteady?Perceptionofthebreathasawholebodyprocessgetsitmoresteady.Yourperceptionthatyou’renotseparatefromthebreath,thatyou’renotinonepartofthebodyorinhabitingonepartofthebodyandwatchingthebreathinsomeotherpartofthebody,butyou’reactuallyonewiththebreath,immersedinthebreath,bathedinthebreath,surroundedbybreath:Thatperceptionhelpssteadythemindevenfurther.

Thenyouchecktoseehowyoucanreleasethemind.Thisbeginswithreleasingitfromthoughtsofsensualityandalltheotherhindrancesthateatawayatyourmeditation.Onceyou’vereleaseditfromthem,youfindyourselfinthedifferentlevelsofjhana.Andyoubegintoreleaseyourselffromthecoarserlevelstothemorerefinedones.Oryoucanreleaseyourselffromtheactivityofintendingconcentrationandgetultimaterelease.Sothemindgetsmoreandmorestillatthesametimeyou’regettinghands-onexperiencewiththeprocessof

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fabrication,seeinghowmuchintentionshapesyourawareness,andhowyoucanchangeyourintentionsandseehowthatcreatesdifferentlevelsofgladness,steadiness,andreleaseinyourawareness.Sohereagain,tranquilityandinsightgotogether.

Thesameprincipleappliestothefourthfoundation.Youstartoutbeingawareofimpermanenceorinconstancy.Intheearlystagesofthemeditation,thismeansfocusingontheinconstancyofanythingthatwouldpullyouawayfromyourconcentration,sothatyoucandevelopasenseofdispassionforwhateveritis:allthestorieswebringwithus;alltheconcernswebringwithusthattendtopopupaswetrytogetthemindtosettledown.Wehaveawholehour,andpartofthemindsays,“Let’sthinkaboutthis.“Yousuddenlyfindyourselfplanningnextmonth,orregurgitatingeventsoflastmonthorwhatever.You’vegottorealizethatthosethingsareimpermanent,stressful,andnot-self.Thereisreallynomeatthereforyouthere,nonourishment.

AsAjaanLeesays,it’slikeadogchewingonabone.There’snomeatleftonthebone,soallittastesisthetasteofitsownsaliva.Or,hesays,it’slikelickingthebottomofyesterday’ssouppotwhenthere’snosoupleft.That’sthinkingaboutthepast.Orlickingtomorrow’ssouppotwherethere’snosoupinityet.That’sthinkingaboutthefuture.There’snonourishmentthereatall.

Soasyoulearntoseetheimpermanenceofthesethoughts,itdevelopsasenseofdispassion.Andbecauseyouarefeelingdispassionateforthem,youarenolongerinvolvedintheircreation,sotheystop.

It’simportanttounderstandthatrelationshipbetweendispassionandcessation.Dispassionmeansbeingdispassionatetowardtheactivitiesthatyou’redoing,thethingsthatyou’recreating.Onceyoufeeldispassion,youdon’tfeeltheneedtocreatethemanymoreandtheystop.Ifyourinsightgoesdeepenough,youcanactuallyendthatparticularactivity,thatparticulardefilement.AstheBuddhasays,yourelinquishit.Yougiveitback.Whateveryouarelayingclaimto,youjustgiveitback.AjaanLee’stermisspittingitout.Somethingyou’vetakenintoyourmouthandyourealizeyoudon’twantitanymore,youspititbackout.

AsIsaidatthebeginning,thisappliesatthebeginningtoallthetopicsthatwouldpullyouawayfromyourconcentration.Asyourconcentrationbeginstodevelop,andyougetmoreandmoresensitive,itstartsapplyingtotheconcentrationitself.Youseetheinconstancyofonelevelofconcentration,andonceyouletgoofwhateverinconstancyyoucandetectinit,thattakesyoutoadeeperlevel,thenadeeperlevel,untilfinallyyoucanabandonyourattachmenttoconcentrationaltogether.That’swhenthedispassionistotal,thecessationistotal,andtherelinquishmentistotal.Youevengiveupthewholepath.

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Soinfollowingthestepsofbreathmeditation,you’redevelopingconcentrationbydevelopingtranquilityandinsightatthesametime.You’regettingthemindtosettledownatthesametimeyou’relearninghowtolookatfabricationsandregardfabricationsinawaythatgivesrisetodispassion.AstheBuddhasaid,togaingoodstrongconcentration,toattainthejhanas,requiresthatyoudevelopbothtranquilityandinsight.

Oncetheconcentrationhasgottensolid,ifyouwanttogaintotalrelease,again,usetheconcentration,usethejhanaasabasisfordeepertranquilityanddeeperinsight.Inthiswaytheyallgotogether.Andasforthequestionofhowyoubalancethem,asAjaanLeesays,whenyou’reworkingwiththebreath,youfindthatyou’llsometimesbestressingthetranquilitysidemore,andsometimestheinsightsidemore.Butthere’salwayssomeinsightinyourtranquility.There’salwayssometranquilityinyourinsight.It’sjustaquestionofwhichsideyou’regoingtostressmoreatanyoneparticulartime,whichthemindseemstoneedmore.Thatinvolveslearninghowtoreadyourmind,thatthirdtetrad.Doesitneedmoregladdening?Doesitneedmorerelease?Doesitneedmoresteadying?

Butasyougetmoreandmoresensitiveinhowyoureadyourmind,readtheprocessesoffabrication—eitherintermsofbody,orfeelings,mind,mentalqualities—learninghowtodevelopthatbalance,that’sanimportantpartofinsightaswell.Youseewhenyouneedtoletgoofcertainthings,andwhichthingsyouneedtohangontointhemeantime.Youdon’twanttobethesortofpersonwhohasafewmomentsofconcentrationandletsthemgo,saying,“Okay,I’vegottenbeyondconcentrationnow.”Thatgoesnowhere.Itshort-circuitsthewholepath.Youneedtousefabricationtogettotheendoffabrication.Seeingthatisanimportantelementofinsightrightthere.

Andasyourskilldevelopsindevelopingbothtranquilityandinsight,thewholepathcomestogether.Evenforpeopleforwhominsightpracticeandtranquilitypracticearetworadicallyseparatethings,theyfindthatasthepathbeginstoreachfruition,everythingcomestogether.AjaanMahaBoowatalksabouthowatthatpoint,it’shardtodrawalinebetweeninsightpracticeandtranquilitypractice.Theybothreachbalance.

Soyoucan’tdetermineaheadoftimewhichsortofpersonyou’regoingtobe,thesortwithtworadicallyseparatepractices,orthesortwithamoreintegratedpracticefromtheverybeginning.Buttheintegrationiswherewe’reallheaded.Andit’samatteroflearninghowtoreadyourownmind,tofigureouthowthebalanceisgoingtobedeveloped.Thinkofthoseold-fashionedbalances.Theydon’talwaysstayinbalance.Sometimestheyhavetoswingbackandforthbeforebalanceisreached.Thesamewiththemind:Sometimesitstartsoutinabalancedstatethatitcanmaintainsteadily,othertimesitswingswidelyfromonesidetotheotherbeforethebalancefinallysettlesdowntoitsbalance

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point.Butthebalancepointiswherewe’reallheaded.

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Tostaywiththebreath,youfirsthavetowanttostaywiththebreath.It’sthefirstbasisofsuccessinthepractice.Somepeopleobjecttotheideathatthere’ssuccessandfailureinthepractice.Butthisisapaththatleadstoagoal.That’ssomethingwealwaysshouldkeepinmind:thatwe’regoingsomeplace.Willy-nilly,we’regoingsomeplace.We’reheadingtoaging,illnessanddeath—butyouwanttoaskyourself,isthattheplaceyouwanttohead?Ortheonlyplaceyouwanttohead?Thebodydoeshavetoage,growillanddie,butdoesthemindhavetodothat?Doesthemindhavetosufferfromthosethings?Isthereaplacewhereyoucangowhereyoudon’tsufferfromthosethings?AstheBuddhasaid,it’snotfoundbygoinganywhereinthephysicaluniverse.Butitisfoundbygoinginside.

Andthefactthatthereisthatpossibility,thatpotentialforgoinginadirectionthatdoesn’tage,doesn’till,doesn’tdie:that’swhywehavetheBuddha’spath.That’swhytherearetherightfactorsofthepath,andthewrongfactorsofthepath.Andthat’swhythere’ssuccessandfailure.Ifitwerethecasethattherewasn’tthatpotentialforputtinganendtosuffering,thatlifewassimplyamatteroflearninghowtoacceptwhat’salreadyhere,thenthepracticewouldbeverydifferent.

ButwhattheBuddhaisaskingyoutodoistoacceptsomethingelse,thatthereisapotentialtoputanendtosuffering.Andit’sgoingtodemandalotoutofyou.Thereisoneplacewherehesaysthatevenifthepracticeinvolvessufferingtothepointwheretherearetearsstreamingdownyourcheeks,youstickwithit,becausethepathultimatelydoesleadtoagoalthatmorethanmakesupforallthetears.Thefewtearsrunningdownyourcheeksareveryfewcomparedtoallthetearsyou’vebeensheddingalready.IfyoudriveupInterstate5alongthecoastandlookoutacrossthePacificOcean,yourealizethatthere’sahugeamountofwaterthere.Itstretchesouttothehorizon,andyouknowitgoesfarbeyondthat.Andyettheamountyouseeisnothingcomparedtoallthewaterinalltheoceans,andallthewaterinalltheoceansisnothingcomparedtothevolumeofthetearsyou’vebeensheddingoverallthesemanylifetimes.Ifyoudon’tfollowthepath,thereareprobablygoingtobethatmanymoretearswaitingforyouinthefuture.

Sotherearetworeasonstohavethedesiretofocusonthepath.Oneisrealizingthatthepathleadsyouawayfromalotofsuffering.Therearemany

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comparisonsintheCanon.TheBuddhapickedupalittlebitofdirtunderhisfingernailonetimeandsaid,whichisgreater,thedirtundermyfingernail,orthedirtintheearth?Ofcourse,thedirtintheearthwasmuchgreater.Hesaid,inthesameway,forsomeonewhohasseentheDharma,hasbrokenthroughtheexperienceoftheDharmaEye—inotherwordsgainedthefirstlevelofawakening—theamountofsufferingthatremainsforthatpersonislikethedirtunderthefingernail,whereastheamountofsufferingthatawaitsthosewhohaven’tislikethedirtinalltheearth.Sothat’sonereasonforfollowingthepath,isthatit’sawaytoavoidanawfullotofsuffering.

Theotherreasonforengenderingdesireforthepathisthatit’sagoodpathanditleadstoareallygooddestination.Thedestinationissomethingwecan’tseeyet,butwecanseethepath.RightView,RightResolve,RightSpeech,RightAction,RightLivelihood,RightEffort,RightMindfulness,RightConcentration:Theseareallgoodthingstodo.TheBuddhaisnotaskingyoutodoanythingthatyou’dbeashamedof,notaskingyoutodoanythingthat’sgoingtobeharmfultoanybody.He’saskingyoutodevelopgood,honest,uprightqualitiesofthemind,thingsyoucanbeproudthatyoucandevelop.

Soasyouthinkabouttherewardsofthepractice,andallthedangersthatthepracticetakesyouawayfrom,itcanhelpgiveenergytoyourpractice.ThisiswhyrecollectionoftheDharmaisoneoftherecollectionstheBuddharecommends.Hesaysthatwhenyou’refocusingononeoftheframesofreference,orestablishingmindfulnessbasedonthebody,feelings,mind,mentalqualities,theremaycometimeswhenthepracticestartsgettingdifficult.Ashesays,theremaybeafeverinthebody,orafeverinthemind.That,hesays,iswhenit’sgoodtoputthattopicasideandthinkaboutsomethinginspiring.AndthepracticesherecommendsthatareinspiringarerecollectionoftheBuddha,theDharma,andtheSangha;recollectionofyourowngenerosity,virtue;recollectionofthequalitiesofthedevas,thinkingaboutthefactthatyou’vebeendevelopingthosequalitiesaswell.Andyouthinkaboutthosethemesasmuchasyouneedtogetridofthatfeverinthebodyandthefeverinthemind,togetthemindfeelinginspiredanduplifted.

Inthiswayyoudevelopthedesiretogetbackonthepath.It’snotthattheserecollectionsareoffthepath,butthey’resupplementaryreflections.TheycangetyoubackintothepracticeofRightMindfulness,RightEffort,andonintoRightConcentration.

Whenthingsstartgettingdry,rememberthatit’swisetogladdenthemindtogiverisetothatsenseofdesire.It’spartoflearninghowtoreadyourownmind,todiagnoseitsdiseases,andthenprovidethemedicineitneeds.Ifthatthedesireislacking,stopandthink:Whatwouldyourlifebelikeiftherewerenoprospectofputtinganendtosuffering?Thinkofhowfortunatewearethatwe

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havethepath,thatithasn’tbeenforgotten.Wedon’thavetoforgethepathourselvesinaveryuncertainworld.

ThinkabouttheBuddha,abouthowuncertainthingswereathistime.Alotofpeopleweresayingthattherewasnowaytoputanendtosuffering,thatyoushouldjustacceptthingsastheyare.Othersweresayingthattherewasanendtosuffering,butnothingyoucoulddoaboutit.Itwasjustgoingtohappennaturally,justlikeaballofstringunwindingandeventuallyyou’dgettotheendofthestring.Butinthemeantime,you’vegottoputupwithallthesufferingthat’sentailedinwhatremainsofthestring.TheBuddhahadthecouragenottoaccepteitherofthoseideas.Hethought,Maybethereissomethingthatcanbeaccomplishedthroughhumaneffort.Andsoheputhislifeonthelinetotestthatidea.Atpresentwehavetheexampleofmanypeopleinthepast,theBuddhahimselfandallofhisNobleDisciples.Soit’snotquitesouncertain.Wemaystillhaveourdoubtsaboutit,butatleastthere’sapathlaidout.Andalotofveryhonestanduprightpeoplehavesaidthatitworks.

Whenthepracticegetsdry,it’susefultothinkaboutthesethings,sothatyoucanworkthroughanyhesitationyoumayhaveinfocusingonthebreathoranyreluctance,anysenseofweariness.AsAjaanFuangsaid,youlubricatethemindsothatitdoesn’tseizeupthewayanenginewouldseizeupwhenitrunsoutoflubricant.Yougiverisetothedesiretostickwiththepath.Fromthatdesiredevelopspersistence:theenergy,thestick-to-it-ivenessthat’srequiredintrainingthemind.Afterall,themindhasalotofoldhabits.Andit’sgoingtotaketimeandpersistencetodealwiththesethings.

Soit’simportanttolearnhowtogiveyourselfenergyallalongtheway.PersistenceasAjaanLeesays,goestogetherwithyourpowersofendurance.Andthebestwayistokeepyourselfonthepath,keepyourselfstrongonthepath,isnottoweighyourselfdownwithunnecessarydoubtsaboutyourself,unnecessarycomplaintsabouthowdifficultthingsare.It’salwaysgoodtofocusonwherethingsaregoingwell,andnottokeepobsessingaboutthethingsthataredifficultorwearisome.WemaydistrustthePollyannaapproachofalwayslookingforthebrightside,butitmakesthepracticealotlightertokeepremindingyourselfthattherearealotofpositivethingsaboutbeingonthispath.Andyoufindthattheygiveyouenergy.Youcansaveyourdoubtsforyourdefilements.Learnhowtobeskepticalaboutyourdefilements.Inotherwords,youreallylookatthemandquestiontheassumptionsthatgetinthewayofthepractice.

Ofcoursethatmeansyouhavetolearnhowtorecognizethem.Thisiswherethequalityofcittaorintentinterestcomesin.Asyougiveyourselftothepractice,looktoseewhatkeepspullingyouback:Whatnaggingdoubtsdoyouhave?Whatcomplaintsdoesthemindhave?Learntoquestionthem.Thisiswherecittamergesinwithvimansa,yourpowersofanalysis,yourpowersof

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discrimination,yourabilitytoquestionthethoughtsthatcomeintoyourmind.Youcanaskyourself,Exactlywheredoesthatthoughtcomefrom?Canyouidentifythepersonwhoinyourpastwouldthinkinthatway?Canyouidentifythetoneofthevoicethatthinksinthatway?Isitatoneofvoicethatyouwanttoadopt?Andyoucanlookatthatthoughtintermsoftheissueoffreedom.Doyouwanttobeaslavetothatkindofthinking?

Thisisoneofthereasonswetrytokeepthemindwiththebreath:sothatitcanlookatitsthoughtswithacertainofdetachment,fromacertainamountofdistance,getsomeperspectiveonthem.Onereallyeffectivewayofdealingwiththemistorefusetogoalongwiththemandseehowtheycomplain.Thenaskthem,“WhyshouldIbelievethatcomplaint?”Andtrytoseewhatkindofreasonsthatpartofthemindcomesupwith.Keeppushingyourquestioninguntilyoufindthepointwherethereasonsbreakdown.

Whenyoucandevelopthesefourbasesforsuccess,you’reinapositionwhereyoucanbeyourownteacher,readthesituationinthemindandnotfallforit.Ortouseanotheranalogy,you’reyourowndoctor.Learntorecognizetheillness,andrecognizethecauseoftheillness,andgivetherightmedicine—becauseastheBuddhasaid,hemerelypointsouttheway.It’suptoyoutofollowit.Asadoctor,heistheonewhoprescribethemedicine.It’sforyoutofindthevariousherbsthatheprescribesandthentotakethemedicine.TheBuddhacan’tgiveyouashotandcureyourillness.Buthecantellyouwhattherightherbsareandhowyoutakethem.Andhegivesyousomeexplanationofthecauseoftheillnesssoyoucanunderstandhowtheherbsarerelatedtothecause.Inotherwords,heteachesyouhowtobecomeyourowndoctor.

Sotrytodevelopthissenseofwhat’sneededtobeyourowndoctor,tobeyourownteacher,sothatattheveryleast,thedialogueinyourmindcanbemorehelpful,moreintelligent,morewise,andactuallyheadinthatdirectionthatwewanttogo—totheendofsuffering.Attheveryleast,testtoseeifwhattheBuddhahadtosayistrue.Theonlywayyou’regoingtoknowisifyougiveitagoodhonestserioustest.Ifyoudon’tgiveitthattest,thenallthesufferingsoflifebegintomoveinonyou.Theydon’tpromiseawayoutatall.Thedenialofanywayout:that’swhat’ssoinsistentaboutthewaylifenormallyis.Andthatdefilementsthatgoalongwiththatdenialarewhatkeepustrapped.

Soweoweittoourdesireforhappinesstogivethepathaserioustry.Andtotrytodevelopwhateverqualitiesareneededtoseeusthrough.

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InconstancyJanuary16,2009

Oneofthebasicprinciplesofinsightorclearseeingisthatallcompoundedorallfabricatedthingsareinconstant.Theydon’tlast.Theywaiver.Theychange.Andassomeoneoncesaid,Sowhatelseisnew?Thingschange.Andifthat’salltherewastotheBuddha’sinsight,therewouldn’tbemuchtoit.Butitgoesdeeperthanthat.It’snotjustthatthingschange,butthatthingschangeinlinewiththeirconditions.Andyouwanttobeabletoseethatchanginginlinewiththeirconditions—inotherwords,toseethatthisariseswhenthatarises,thisceaseswhenthatceases.

Eventhat’snotmuchofaninsightuntilyourealizethatwe’realsotryingtofeedinthoseareaswherethingsariseandpassaway.We’relookingforourhappinessthere.Andifwelookforhappinessinthesethingsinandofthemselves,we’regoingtobedisappointed.Andifwecan’tfigureoutthepattern,wearegoingtobeneurotic.

Ioncereadaboutatesttheyranonsomepigeons.Theyputeachoftheminaboxandineachboxtherewasagreenleverandaredlever.Insomeoftheboxes,whenyoupushedthegreenlever,you’dgetfood;andsometimeswhenyoupushedit,youwouldn’tgetfood.Sometimeswhenyoupushedtheredlever,you’dgetfoodandsometimesyouwouldn’t.Thentheycomparedthebirdsintheseboxeswithanothersetofbirdsplacedinboxeswherethelevelsbehavedinapredictableway:Whenyoupushedthegreenlevel,you’dfood;whenyoupushedtheredlevel,youwouldn’t.Thebirdsinthesecondsetofboxeswereperfectlynormal.Thebirdsinthefirstsetofboxeswentcrazyandbeganbehavinginveryneuroticways—fortworeasons.Onewastheonlywaytheyweregoingtogetfoodwasbypressinglevers.Andyet,two,theycouldn’tfigureoutwhenaleverwasgoingtoworkandwhenitwasn’t.Thatdrovethemtodistraction.

Soaslongaswe’relookingforfoodinthingsthatariseandpassaway,we’vegottolearnthepatternofhowwe’regoingtogetgoodfoodforthemindfromthesearising-and-passing-awaythings.ThisispartoftheBuddha’sotherinsightintoinconstancy:thateventhoughsomethingsariseandpassawayandcan’tgiveanultimatehappinessinandofthemselves,theydofunctionasapathtotheultimatehappiness,whereasotherthingsdon’t.Thisisthepattern.Thethingsthatcanfunctionasapathtotruehappinessareskillful.Thosethatdon’tareunskillful.Animportantpartofinsightislearning,throughobservation,which

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iswhich.Sowelookforinconstancynotjusttoseehowthingsariseandpassaway,

buthowwecanlearnhowtomanipulatetheprocesssowecanactuallyfindthefoodthatwewant,andultimately,ofcourse,gettothepointwherewedon’tneedfoodanymore.Buttheonlywayyougettothatpointisbyfeedingontherightthings.Thisiswhywemeditate.

Whenyoustartoutmeditating,andyouseethatstatesinyourmindarearisingandpassingaway,you’realreadydealinginwhat’scalledtheframeofreferenceofmentalqualitiesinandofthemselves.Eventhoughyourfocusisonthebreath,youcan’thelpbutnoticethattherearetimeswhenthemindisconcentratedonthebreathandtimeswhenit’snot.You’vegottolearnhowtofigureoutbothsidesofthequestion:whichthingsarehelpingtofosterconcentration,andwhichthingsaregettinginthewayofconcentration.Andyouhavetolearnhowtoencouragethefirstsortofconditions,andgetridofthesecond.

Soeventhoughwe’refocusingonthebreathasourprimaryframeofreference,there’sthisotherframeofreferencegoingonatthesametime.Youhavetolearnhowtorecognizewhichqualitiesarehindrancesandwhicharethefactorsforawakening.Thehindrancesaretheprimarysetofunskillfulqualities;thefactorsforawakeningaretheprimaryskillfulones.Infact,thefactorsofawakeningaretheonesthatgetyoustartedonthispathtobeginwith,fortheyhelpyouinsortingallofthesethingsout.

Thefactorsforawakeningbeginwithmindfulness.Onceyou’remindfulofthebreath,forinstance,youbegintoseethatthereareskillfulandunskillfulqualitiesarisinginthemindandthatyou’vegottolearnhowtodistinguishthem.That’scalledanalysisofqualities,thesecondfactorforawakening.Thenyoufostertheefforttodoawaywiththeunskillfulonesandtoencouragetheskillfulones,whichisthethirdfactorforawakening:persistence.Sorightthereyou’vegotthefirstthreeofthefactorsforawakening.Youwanttoencouragethatabilitytoobserveyourmind,becauseeventhoughyou’retryingtostaywiththebreath,ortryingtostayfocusedonthebreath,you’renotgoingtobeabletodoitunlessyou’vegottheseotherfacultieshelpingyoualong.AsAjaanLeeexplainsit,analysisofqualitiesisdirectlyconnectedwithdirectedthoughtandevaluation,whicharefactorsofjhana.Thosearethingsyouneedtohelpyougetintothemeditation,togetsolidlywiththebreath.

Soyou’redealingwithtwodifferentframesofreferencerightthere:thebodyinandofitselfandthesementalqualitiesinandofthemselves.Sowhenanyofthehindrancesarise—sensualdesire,illwill,slothandtorpor,restlessnessandanxiety,oruncertainty—yourfirstdutyissimplytorecognizethemforwhattheyare,toseethattheyarehindrancesandtheydeservetobeletgo.Thatrightthere

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isquiteanaccomplishmentbecauseforthemostpart,whenahindrancearises,we’realreadywithit.We’reonitsside.

Forexample,whensensualdesirecomesalong,weseeitasagoodthing.We’vegotdecadesofWesternpsychologytoprovethatsensualdesirecan’tbethwarted.Ifyouthwartit,itturnsintoTheThingandgoesunderground.Atleastthat’swhatthemindtellsitselfwhenitdecidesit’sgoingtogoalongwiththedesire.Thereareallkindsofreasonsthemindcanproduceforitsactions,butyou’vegottolearnhowtolookpastthemandaskyourself,“Whatdoesthisdesireactuallydotothemind?”Thisisnotjustamatterofwatchingitariseandpassaway.You’vegottosee,whenitarises,whatdoesitbringalongwithit?Whatdoesitdo?Whenitpassesaway,what’sitlike?Andyoubegintorealizewhenit’spresentitreallydoescloudupthemind.Itcreatesalotofdisturbance,alotofstress,makesitimpossibletostaywiththebreath.Andyou’vegottodecidewhetheryou’reonthesideofthesensualdesireoronthesideofthebreath.

Thesamegoeswithillwill,slothandtorpor,restlessnessandanxiety,uncertaintyanddoubt.You’vegottodecidewhetheryou’reontheirsideoronthesideofthebreath.Andthebestwaytodecideisjusttowatchthesethings,stepbackfromthem.Askyourself,whentheycome,whatcomesalongwiththem?Whentheygoaway,whatgoesawaywiththem?Andwhentheycome,whydotheycome?Whatintentionsunderliethem?Canyoutrustthoseintentions?

Atthisstageinthepractice,thisishowyouusetheprincipleofinconstancy:notjustwatchingthingsariseandpassaway,ariseandpassaway—because,afterall,you’retryingtofeedintheseareas,soyouwanttofindgoodfoodforyourself.Whatkindoffooddothehindrancesprovide?Iftheygiveyoubadfood,poisonousfood,spoiledfood,whatcanyoudotoclearthemoutofthemind?Soyou’renotengagedinjustapassivewatching.Youwatchwithapurpose.Youwanttogetpastthesethings.

Asimilarprincipleappliestothefactorsforawakening.Onceyou’veanalyzedthingsandseenwhat’sskillfulandunskillful,you’vegottofigureoutwhyitisthattheskillfulqualitiesarise;whenthey’rethere,howyouprotectthem,howyoumaintainthem—inAjaanFuang’swords,howyou“prakhawng”them.TheThaiwordprakhawngmeansthatyounurturethemalong,protectthem,supportthem.

Soeventhoughyouknowthatthey’reinconstant,youtrytousetheprincipleofinconstancy—i.e.,seeingthattheydependoncausesandconditions—inordertonurturethoseconditionsbecauseyouknowyou’regoingtodependonthem.Thesequalitiesaregoingtobeyourfoodonthepath,thegoodkindoffoodthatstrengthensthemind.

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TheBuddhacomparesthestatesofjhanatodifferentkindsoffood.You’reoffinafortressattheedgeofafrontier.Theenemyisallaroundyou,butyou’vegotfoodinthefortress,soeventhoughtheenemyislayingsiege,youstillcanstaywellfed,strong,andkeepupthefight.You’vegotwater,rice,sesameseeds,allsortsofgoodfood,allthewayuptothefourthjhana,whichiscomparedtobutter,ghee,sugar,andhoney.

Andbecausethesethingsaregoodfood,youdon’tjustwatchthemariseandpassaway.Youdowhatyoucantogrowthefoodandthentokeepthefoodbecausewithoutit,thepracticedies.Onlywhenyou’veusedthatfoodtostrengthenyourconcentration,strengthenyourinsight,strengthenthetranquilityofthemindcanyougettothepointwhereyou’vefullymasteredthatprocessofcauseandeffect.That’swhenyouturntolookatitandsee,“Howfardoesittakeme?”It’sbroughtyoualongway,butitcantakeyouonlysofar.You’renotyetattheothershore.That’swhenyoustartlookingateverythingintermsofarisingandpassingaway,andtrytodevelopthedispassionthatcomesfromnotwantingtoeatanyofthesethings,evengoodfood,anymore.TheBuddhausesthewordnibbida,whichmeansdisenchantmentbutalsodisgust,distaste.You’vehadenoughofthatfood.That’swhenyoucanletgoofeverything.That’swhenthere’sfinalrelease.

Thisisthestagewhereyoutreatallcompoundedthingsinthesameway,whetherthey’reobstaclesorpartofthepath,becauseyoudon’tneedtofeedanymore.Theminddoesn’thaveanyhunger.Butaslongasitstilldoeshavehunger,yourrelationshiptoinconstancyisgoingtobedifferent.Youwanttobelikethosehealthywell-adjustedpigeons,knowingwhichlevergivesfoodandwhichlevergivesnofood,orwhichlevergivesgoodfoodandwhichlevergivesbad.Whenyoufigureitout,youcanreallynurtureyourself,reallynourishyourself.Thenthemindstaysstrong.

Sotherearemanystagesinthisunderstandingofinconstancy.Notjust,“Oh,IsawconcentrationlastnightandIsawthatitwasinconstant,soIletitgoandthatwasthat.What’snext?”Thatkindofinsightgoesnowhere.Theinsightthatdoesgosomewhereistheinsightthatsees,“Oh,whenthisarises,itarisesbecauseofthis.Whenitpassesaway,itpassesawaybecauseofthat.”Andifthe“this”isaskillfulquality,youwanttonurtureit.Ifit’sanunskillfulquality,youwanttofigureouttheprincipleofcauseandeffectsoyoucanstayaway,letthesethingsgo.Becauseyoustillneedtofeedproperly.You’vegottotakecareofyourself.Youstillhavethosefourdutieswithregardtothefournobletruths.Thepathistobedeveloped.Sufferingistobecomprehended.Thecausesofsufferingaretobeabandoned,sothatthecessationofsufferingcanberealized.Soforthetimebeing,youusetheprincipleofinconstancytofigureoutwhatarethecausesforthepath,andhowyoukeepthemgoing,eventhoughtheyareinconstant.

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It’sonlywhenyougettotheendofthepaththatthedutieschange.AjaanMunmakesaninterestingpoint.Hesays,therecomesapointinthemeditationwhereallfournobletruthsareone.Whathemeansistheyallcometohavethesameduty,whetherit’sstressorthepathorwhatever.It’sallcompounded.It’sallinconstant.It’salltobeabandoned.

Butasyoupracticeyouneedtoknowwhereyouareinthepracticeandwhatthedutiesappropriatetothatstageinthepracticeare.That’showyouuseinsightintoinconstancywithwisdomanddiscernment,sotheteachingfulfillsitsintendedpurpose.

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TheWilltoAwakenJanuary22,2009

There’sapassagewheretheBuddhadescribeshisknowledgeofthefateofotherpeople,orthedestinationsofotherpeople.Hesaysit’slikewatchingamanwalkingalongapaththatdoesn’tforkoffinanyotherdirection.Itgoesstraighttoonedestination.AndtheBuddhanotesthatifthemancontinuestofollowthatpath,he’sgoingtoendupatthatdestination.Notice:It’scontingentontheman’scontinuingonthatpath.Afterall,hemightchoosenottofollowthatpath.Hemightchangehismind,turnaround.

There’sanotherpassagewheretheBuddhaisasked,“Isthewholeworldgoingtorelease?Halftheworld?Athird?”Andherefusestoanswer.Ananda,who’safraidthatthemanwhoaskedthequestionisgoingtogetupset,takesthemanasideandsays,“It’slikeagatekeepertoafortress.There’sonlyonegatetothefortress.Thegatekeeperwalksaroundthefortressandhedoesn’tseeeventheslightestopeninginthefortresswall,notevenonebigenoughforacattoslipthrough.Sohecomestotheconclusion—hedoesn’tknowhowmanypeoplearegoingtocomeintothefortress,howmanypeoplewillleavethefortress—buthedoesknowthatifthey’regoingtocomeinorleave,theyhavetogothroughthegate.Again,thepointhereisthatwehavethechoicetogointothegateornotgointothegate.It’suptous.It’safreechoice.It’snotimposedonusbyournature.Wehavetowillit.

TogetonthepathtoAwakening,youhavetodesireit.It’sanactofwill.It’satruthofthewill.WilliamJamestalksabouttwokindsoftruths:truthsoftheobserverandtruthsofthewill.Atruthoftheobserveristhetypewhereyouseecauseandeffectthataretotallyindependentofyourdesireforthemtobeinacertainway:knowledgeaboutastronomy,say,oraboutthelawsofnature.Youhavetotakeyourdesireoutoftheequationifyou’regoingtoseethesetruths.Youhavetobe,asmuchaspossible,anon-interferingobserver.Youinterferealittlebithereandthereinordertotestcauseandeffect,toseeexactlywhatcauseisconnectedtowhateffect,butyouhavetoaccepttheresultswhetheryoulikethemornot.Ifyourlikesgetintheway,you’renotreallygoingtoseethosetruths.

Truthsofthewill,however,areadifferentmatterentirely.Youhavetowantthemtobetrueinorderforthemtobecometrue.Ifyou’regoingtobecomeagoodpianist,agoodcarpenter,youhavetowantthosethingsinorderforthemtohappen.Ithelpsifyouhavesomenaturalinclinationinthatdirectionorsome

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naturaltalents.Buttobereallygood,youhavetohaveastrongdesire.Withoutthatdesire,they’renotgoingtohappen.Inthiscase,yourlikesanddislikesareimportant.They’reactuallyapartofthetruth.

Thisisthewayitiswiththepath.We’renotherejustsimplywatchingthingspassively.Whatwe’relearningisnotatruthoftheobserver,it’satruthofthewill.Awakeningissomethingthathastobepursued.Thedeathless,ofcourse,isnotcreatedbyyourdesire.Butthepathis.It’ssomethingfabricated.

Whenyoulookatthequalitiesthatleadtoawakening—thingslikethetenperfections—theycomeundertheheadingsofwhattheBuddhatalksofastheadhitthanadhamma,thingsthatarewilled.Thereareactuallyfour:discernment,truth,relinquishment,andpeaceorcalming.Allofthesearethingsthatwehavetowillinordertofindthem.

Nowtheproblemwithwillofcourseisitcanbeblind,whichiswhydiscernmentcomesfirst.Youwanttowilldiscernmentforittohappen.It’snotaquestionofwhetheryou’rebornsmartornotsmart.Itcomesfromdevelopingtwoqualities.Oneishavingconviction.Againthisiswherethatissueofthetruthofthewillcomesin.Youhavetobeconvincedthatthisisaworthwhileactivity:tryingtodevelopyourdiscernment,tryingtofindawakening.Youhavetobeconvincedthatit’spossible.Ifyoudon’tbelieveit’spossible,it’snotgoingtohappen.It’slikethepersonstuckinthewoods.Ifyoudon’tbelievethatthere’sapathoutofthewoods,you’renotgoingtotrytolookforit.Ifyoudon’ttrytolookforit,you’renotgoingtofindit.

Soconvictionthatyouractionsreallydomakeadifference,convictionthattheBuddhareallydidgainawakening:theseareanimportantpartofdiscernment.Thefivestrengthsthatendindiscernmentbeginwithconviction.AsoneoftheajaansinThailandoncesaid,it’snotthecasethatdiscernmentbeginswithperceptionsorideasorconcepts.Itbeginswithconviction,thatthereisawayout,andthatitcanbefoundthroughyourownactions.

Theotheraspectofdiscernmentisthatyouseewhattheimportantquestionsare.AstheBuddhasaid,thebigquestionisseeingwherethere’ssuffering,wherethere’sstress,what’scausingit,andwhatactionsputanendtoit.Thosearetheimportantquestionsinlife.Whenyoulearnhowtofocusonthose,itcutsthroughalotofgarbage.Andthenwhenyoulookatwhatqualitiesneedtobedevelopedinordertoputanendtosuffering,youfindthatthey’realsoqualitiesrequiredtoimproveyourdiscernment.Youneedtodevelopmoremindfulness,morealertness,moreconcentration.Andpartofthatquestfortheendofsufferinginvolvesgoodwill—goodwillforyourself,goodwillforthepeoplearoundyou—becauseyourealizethatifyourhappinessdependsontheirsuffering,it’snotgoingtohappen.They’regoingtotrytoblockitorundoit.Soyouhavetofindahappinessthat’sharmlesstoeverybody.

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Sothat’sthefirstthingyouwill:thewilltodiscernment.Ithelpsyouseewhatgoalisagoodgoal,andalsowhatisclearlyagoodwaytoattainthatgoal.You’regoingtohavetolearnalotofthispathonyourownasyougoalong.It’ssomethingyoudiscover.Alltoooftenwereadabooksayingwhatit’sgoingtobelike:You’regoingtogainthisinsight,andthenthatinsight.Theproblemis,whenyou’vereadthosedescriptions,youcanforcethemindinsuchapositionthatitstartshavingthoseinsights.Butthatdoesn’tnecessarilymeanthatthey’retrue,thatthey’regenuineinsights.Youhavetolearnhowtobemoreobservantonyourown,morealert,toseewhatinsightsactuallybringfreedomfromsuffering.Thismeansyouhavetolookallaroundyou,andallaroundyourinsights.

AsAjaanLeeoncesaid,whenyougainaninsight,youhavetoturnitovertoseetowhatextentitreallyistrue,towhatextentit’sfalse,towhatextenttheoppositewouldbetrue.Onlythencanyouknowthatyou’renotjustprogrammingyourselfortryingtoclonewhatyou’veread.Againthatwouldbeacaseoftryingtomakeyourdiscernmentgrowfromyourconcepts,asopposedtotheconvictionthere’sgottobeawayout.You’vegottofindthatwayforyourself,withtheBuddha’sdirectionsofcourse,butit’sbasedonyourownpowersofmindfulnessandalertnesssoyoucatchyourselftomakesurethatyourdefilementsdon’tgetintheway.Sothat’showwewilldiscernment.

Thenextthingwewillistruthfulness.Partoftruthfulnessisthequalityofself-honesty.AstheBuddhasaid,“Letapersoncomeswhoishonestandnodeceiver,andI’llteachthatpersontheDhamma.”Thisisthefirstprerequisiteforgettingonthepath:tobetruthful.Thisdoesn’tmeanjusttellingthetruth,butalsomeansdecidingwhichyou’vegottodoandstickingwithit,beingtruetoyourintentions.Thisiswherethepreceptsorvirtueasaperfectioncomesin.Onceyou’verealizedthatyoudon’twanttoharmanybody,you’vegottofollowthroughandreallyabstainfromactivitiesthatareharmful,whetherit’seasytoabstainornot.Discernmenthelpshere,initspracticalmode.Whenyoufindthatapreceptgoesagainstyourdesires,you’vegottouseyourdiscernmenttofindwaysofmakingyourselfwanttostickwithit,makingiteasiertostickwithit,learningtocastajaundicedeyeonyourdesires,realizingthattheypromiseallkindsofthings,butcanyoureallytrustthem?Youuseyourdiscernmenttostaytruetoyourintentionandtofindskillfulwaysoftakingthewindoutofthesailsofyourunskillfuldesires.Thatwayyoucanhangontowhatyouknowisreallyinyourbestinterests,andinthebestinterestsofthepeoplearoundyou.

Thethirdthingthatwehavetowillisrelinquishment,learninghowtoletgo.Thisiswheretheperfectionsofrenunciationandgivingcomein.Givingheremeansgivingawaynotonlymaterialthings,butalsoourunskillfuldesires,givingupourunskillfulwaysofholdingontothings.Sometimesitcomes

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naturally,easily,andsometimesitdoesn’t.Andagainthisiswhereyouneedtouseyourdiscernment,learningstrategiestomakeyoumoreandmoreinclinedtogiveupthingsyouhavetogiveup,thingsthatgetintheway,thelesserpleasuresthatgetinthewayofgreaterhappiness.

Thisisnotamatterofjustgivingupthingsthatareobviouslyunskillful.IdidasurveyonceonthetopicofrelinquishmentinbooksofAmericanBuddhism.Inthefewcaseswheretheyactuallytalkaboutrelinquishment,theyfocusonrelinquishingunhealthyrelationshipsandrelinquishingyourcontrollingmindset.Wedon’treallyneedtheBuddhatellyourelinquishthosethings.Yourparentscantellyoutorelinquishunhealthyrelationships.Ifyouhaveapsychotherapist,thetherapistwilltellyoutorelinquishyourcontrollingmindset.Therearealotofthingsthatarereallypleasurable,thatsocietyactuallyencouragesyoutolookfor,ButtheBuddhasays,look,you’vegottogivethemupastheyleadtounhealthyattachmentsdowntheline.Yourattachmenttosensualpleasuresandsensualdesires:that’sthebigone.Yourattachmenttothoughtsabout,plansaboutsensualpleasures.That’swhatyouhavetolearnhowtorenounce.

Animportantstepislearningtoseetherewardsofrenunciation.It’snotgoingtoleaveyoudeprived.Itreallyisrestfultothemind.Itreallygivespeacetothemind.There’safamousstoryaboutthemonk,aformerking,sittingintheforestexclaiming,“Whatbliss!Whatbliss!”Anditturnsouthe’snotpiningafterthejoyshefeltwhenhewasakingbeforehebecameamonk.He’sexclaimingoverhowblissfulheisnowthathecansitunderthetreewithouthavingtoworryaboutallthepeoplewhowantedtokillhimwhenhewasaking,allthepeoplewhowantedtotakeawayhispleasuresandwealth.That’soneofthepleasuresofrenunciation,thatsenseoffreedom,andnobody’sgoingtotrytostealthatfromyou.AndasthemonksaidtotheBuddha,hismindwasnowlikeawilddeer:Itwasfree.You’vegottolearnhowtothinkinthosewayswhenthedesireforsensualityreallygetsstrong,toseethatwhenyoucanrenounceit,you’refree.

Andagainyouhavetowillthat.Itdoesn’tcomenaturally.AstheBuddhaoncesaid,evenhedidn’tfinditeasytowillrenunciation.Hisminddidn’tleapupattheidea.Buthisdesireforadeathlesshappinesswasstrongenoughandhecoupleditwiththediscernmentthatcouldhelphimfindwaysofreasoningwithhismind,findtacticsforgivingthemindpleasuresthatdidn’thavetodependonsensuality—primarilythepleasureofjhana,thepleasureofconcentration.Whenyouhaveanalternativesourceofpleasurelikethat,yourealizethatyou’retradingcandyforgold.Buttheabilitytomakethattradeissomethingyouhavetowill.

Thefourththingispeace.ThePaliwordupasamaalsomeansstilling,orcalm.Andtherearetwoperfectionsthatareassociatedwiththat:patienceand

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equanimity.Thewordpatiencecanalsomeanendurance:theabilitytoputupwithdifficultthings.Hereagainyouuseyourdiscernmenttofindstrategiestostrengthenthatability.Oneoftheprimarystrategiesislearningnottofocusonthedifficultybuttofindwaysofencouragingyourself,givingyourselfenergy.Thisiscloselyrelatedtorelinquishmentandrenunciation.Youlearnhowtoseetheareas,theadvantagesofenduring.Themindbecomesstronger,itcanliveinmoredifficultsituations.It’snotsuchaslavetoitsdesiresasitwasbefore.There’safreedomthatcomeswithendurance.

Andequanimity,too,issomethingyouhavetowill—theabilitytostayunperturbedwiththethingsyoulikeandthethingsyoudon’tlike;notgettingexcitedwhenthingsgowell,notgettingdepressedwhentheydon’t.Inotherwords,youtrainyourselftohaveacertainamountofindependence.Discernmentisneededtoperfectandunderstandthisquality,andtheequanimityhelpsfosterthediscernment,allowingyoutoseethingsmoreclearly,aswell.Thetwoqualitiesgohand-in-hand.Therearetimesinthemeditationwhereyoudosimplyhavetositandwatch.Someofyourdefilementsreallywillgoawayjustwhenyouwatchthem—butnotallofthem.Oneofthepointsofdevelopingequanimityissoyoubegintoseewherethedifferencelies.

SotheBuddhaisnotrecommendingablanketpassivityhere.He’stellingyoutodevelopequanimitywhenit’sappropriate.Youdevelopequanimitywhenyouneedtoseethingsthatyoudon’tyetunderstand.Whenyouunderstand,sometimesequanimityisstillappropriate,andsometimesyouneedtodosomethingmoreforcefultodealwiththeproblemathand.

Allofthesearethingswehavetowillifwewanttomakeprogressonthepath.Theifthereisimportant.We’refreetowillthesequalities,we’refreenotto.ThisiswhytheBuddhanevertalkedaboutBuddhanature,theideathatsomehowourinherentnatureisgoingtoleadustoawakening.Wedohavefreedomthough,thefreedomtochoose.AndtheBuddhawasagreatrespecterofthatfreedom.It’salittlescarytothinkaboutthefactthatawakeningisnotinevitable,forit’ssoeasytofalloffthepath.Sometimestheideaofinevitableawakeningismuchmorereassuring—butitwillmakeuscomplacent,whichispreciselythequalitythatwillleadusastray.Weneedtodeveloptheheedfulnessthatcomeswhenwerealizethatwearefreetochoose,thatwecanmakerightchoicesandwrongchoices,andthatwehavetolivewiththeconsequences.ThisiswhytheBuddhasaidthatheedfulnessiswhatliesatthebasisofallthatisskillful.Sotrytodevelopthatandlearnhowtolivewiththatandnotgetscaredbyit;learnhowtomakeitenergizing,sothatitkeepsyoualertwhileatthesametimedevelopingthesenseofpatienceandequanimity,thecalmthatprotectstheeffortofthepathsothatitdoesn’tgetyouallfrazzledandwornout.

Sothesearethequalitiesthatwewillonthepath.Thesearethequalitiesthat

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leadtoawakening.Ifwelearnhowtorespectourfreedom,thenthatputsusonthepathsothatweunderstandwhat’sgoingon.Ultimately,ofcourse,allofthesequalitieswillbringustosomethingthat’snotwilledatall,butwe’renotgoingtoreallyseeit,we’renotgoingtobeabletotestitandunderstandwhat’swilledandwhat’snotwilleduntilwelearntounderstandourwillverythoroughly—howfaritgoes,whatsubtlelevelsofwillingcanhappeninthemind.Inotherwords,wehavetopushtheenvelopeofourwill.

Soultimatelythistruthofthewilldoesfinallyleadtosomethingtotallyunwilled.Thisisoneoftheparadoxesoftheteaching,butonethattheBuddhaisveryupfrontabout—you’relookingforsomethingunfabricated,butyouhavetofabricatethepath.Ashesaid,thehighestofallfabrications—whichisanotherwordforthehighestofallthingsyoucanwill—isthenobleeightfoldpath.Thereisadhammahigherthanthat—totallyunwilled—whichisdispassion,therestthatcomeswhenyou’vesucceededinputtingintheenergythat’sneededtowillthepathinaskillfulway.

Whatthismeansisthatthechoiceisuptous—whichpathwe’regoingtofollow—fortherearemanypaths.Thereisapaththatleadstohell.There’sapaththatleadstotheanimalrebirth.Thereisapaththatleadstothehumanrebirth,anddivinebirth,andthereisapaththatleadstototalawakening.TheBuddhasetthemallout.Butit’suptoustochoose.

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TheLimitsofOldKammaJanuary29,2009

Focusyourattentiononthebreathandseehowitfeels.Wheredoyounoticeitinthebodyfirst?Wheredoesitseemmostprominent?Youmightnoticethepassageoftheairthroughthenostrils,theriseandfallofthechest,theexpansionoftheribcage:Therearelotsofdifferentplacesinthebodywhereyoucansensethemovementofthebreath.Whicheverareaseemsmostprominent,focusthere.

Andnoticeifthebreathfeelscomfortablethere.Ifitdoesn’t,youcanletitchange.Letitbelongerorshorter,orthinkofitasbecominglongerorshorter.Youdon’thavetomakeitbethatwayorforceittobethatway.Justposethatthoughtinmind:Whatwouldlongerbreathingbelike?Andyou’llfindthebodywillbreathelonger.Whatwouldshorterbreathingbelike?Heavier,lighter,faster,slower?Explorethepossibilitiesofthebreathrightnow.Thinkofthebreathingasawhole-bodyprocessandseewhatthatdoestoyoursenseofwhatkindofbreathingfeelsbestorwhatthebodyneedsintermsofthebreath.Sometimesitneedstobeenergized,sometimesrelaxed.Getasenseofthebreathpotentialsrightnow.

We’resittingherewithlotsofdifferentpotentials—potentialsinthebody,potentialsinthemind.Aswemeditateweexploretoseewhichpotentialsleadtothegreatesthappiness,thegreatestpleasure.Allowthebreathtobepleasurableandalsonoticewhatyourmindisdoing,whatpotentialsyouhaveinyourmind:Whatthoughtscouldyoubethinkingrightnow?Whatqualitiescouldyoudevelop?Atthemomentwe’retryingtoemphasizethethoughtsthatfocusyouonthebreathinthepresentmoment;andwe’retryingtobeinquisitive,tryingtolearnaboutthebreath.

Thosetwofactors—thinkingofthebreathorfocusingonthebreath,andbeinginquisitive—countasdirectedthoughtandevaluation,twoofthefactorsofjhana.Usethemtoseehowyoucanstaywiththebreathinawaythatfeelscomfortable,givingrisetofeelingsofrefreshmentandpleasure.Andasyouprobeandexplore,youbegintorealizethatthereisthispotentialrighthereforthebodytofeelcomfortablefromtheinside,forthemindtobewillingtosettledown.Therearelotsofotherpotentialsyoucouldhavefocusedonrightnow,butyoudon’thaveto.Makethemostofyourfreedomtofocusonyourabilitytoexpandskillfulpotentials.

Occasionallyyou’llfindyourselfrunningupagainstsomeblockages,orpains

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that,nomatterhowskillfullyyoubreathe,aregoingtostayaspains.Ortheremaybesomechatterawayinthemindthatwon’tgoaway.Youdon’thavetofocusonit;justletitbethereinthebackground.Butitdoesimpingealittlebitonyourawareness.

Inotherwords,youfindyourselfrunningupagainstoldkarmaobstructions.Fortunately,though,thepresentmomentisnottotallyshapedbyoldkarma.Ifitwerethere’dbenopointinpracticing.There’dbenothingyoucoulddo.Everythingwouldbedeterminedbysomethingthatwentbefore,whichofcoursewouldhavebeendeterminedbysomethingthatwentbeforethatandonbackinaninfiniteregress.ThisiswhytheBuddharejectedtheideathateverythingwasdeterminedbyacreator,oreverythingwasdeterminedbyoldkarma.Otherwisethepracticewouldbepointless.

Butit’snotpointless.Wedohaveameasureoffreedomhereinthepresentmoment.Theremaybesomerestrictionsthatcomefrompastkarma,butyoucanlearntoworkaroundthem.Thisisaprinciplethatappliesacrosstheboardinthepractice,notjustwhileyou’resittingheremeditating,butinyouractivitiesthroughoutdailylife.Youfindyourselfrunningupagainstdifficultiesthat,nomatterhowskillfullyyoutrytorespondtothem,arestillthere.Youhavethechoiceoffocusingonthedifficultiestothepointwhereyoucan’tdoanythingaboutthem,andgetmoreandmoreentrappedandfrustratedbythem.Orifyoutrytoignorethemandpretendthey’renotthere,thatdoesn’tworkeither.Soyou’vegottofindanotherapproach.Andfortunately,thebestapproachisalwayspossible.

Thepresentmomentisalimitedmomentbutitdoeshaveitsopenings.Itdoeshaveitspotentials.Thewiseapproachistoadmitthelimitationsbutalsotowanttoexplorethepotentialsforwhat’sskillful.Ifyouhavecertainresponsibilities,learnhowtocarrythemoutbutatthesametime,you’reworkingonthequalitiesofthemind.That’swhattheBuddhistteachingsabouttheparamisortheperfectionsareallabout.Evenasyougothroughyoureverydayresponsibilities,youhavetheopportunitytodevelopgoodqualitiesofmind—patience,persistence,determination,truthfulness.

Someofushavearomanticnotionabouttheidealsituationtomeditate.You’reoffbyyourself.Noresponsibilitiesatall.Totallyfreetomeditatealldaylong.Buteveninplaceslikethat,youfindtherearelimitations,difficulties.Andifthemeditationisnotgoingwell,whatdoyouhavetoblameiton?Can’tblameitonanybodyelse.It’sjustyourself.Iknowalotofmonkswho’vebeenoutintheforest.Theysaysometimestheycangoformonthsandmonthsandmonthswithnoprogressinthemeditation.Soit’snotthecasethatgoingoffaloneandhavingnoresponsibilitiesisgoingtosolveeverything.Ifyoudohaveresponsibilities,remindyourselfthatyoudon’thavetocarrythemaroundinthe

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mindallthetime.Youroutsideworkisyouroutsidework.Yourinsideworkcanalwayskeepgoingon—learningpatience,learningtohaveagoodhumoraboutthewholething.

Acoupleyearsback,wehadaproblemintheelectricroomhere.Thecountyinspectorcameandsaidthatitwastotallyunacceptable.Everythingwasgoingtohavetobetornoutandredonewithinjustafewdays.SoacoupleoftheAmericanscameandworkedonitandcomplainedtheentiretimeabouthowdifficultitwas,howmuchtheywerehavingtodowithoutsleep,andjustonandonandon.Anditwasn’thelpingthejobatall.IkeptthinkingabouthowthingswereoverinThailandwhenwe’dhavedifficultieslikethat.Peoplethereseemtohaveamuchbetterhumoraboutthings.Theyseemtohaveabetterunderstandingoftheperfections,thatevenwhenthingsaredifficultoutsideorinside,you’vegottheopportunitytodevelopgoodqualitiesofmind.Whateverthesituation,youwanttofigureouttheskillfulwaytoapproachitsothatyouminimizethedifficultiesandmaximizeyourpotentialsforfreedom.

Ifyou’redealingwithmorethanjustpresentresponsibilities—say,withtheresultsofpastmistakeswhereyou’veharmedpeople—thesameprincipleapplies.Youadmitthemistakes.Youadmitthelimitationsthattheyplaceonyounow,butthenyoutrytoworkaroundthem.Don’tletyourselfbehemmedinbyyourpastmistakesorbehemmedinbyyourpastkarma,becausethesethingsdon’thavetototallyshapethepresentmoment.Wehavesomefreedomrighthere,rightnow,andalotofthepracticeislearninghowtorecognizethatfactandmaximizeittogetthebestuseoutofit.

Becausealltheaspectsofthepatharepossible,whateverthelimitationsfromyourpastkarmaare.Youcanlearnhowtobegenerous.Youcanlearnhowtobevirtuous.Youcanlearnhowtodevelopgoodqualitiesofmind.Whenyou’vemadeamistake,youadmitthefact.Andyousay,“I’mgoingtolearnfromthat.I’mnotgoingtorepeatthatmistake.”Andthat’sasfarasyouhavetogo.Youdon’thavetopunishyourself,thatsomehowbyfeelingreally,reallysorrythepunishmentwillgoaway.That’sadog’swayofthinking.Itknowsit’sdonesomethingbad.Itgetsonitsbackandwagsitstailandlooksreallysorry,andhopesthatbydoingthatit’sgoingtoappeaseyou.Butyou’renotadog.You’reahumanbeing.Asahumanbeing,allyou’reaskedistorecognizethemistake,resolvenotrepeatit,andthentrytodevelopgoodwillforyourselfandforeverybodyelse—forthepeopleyou’vealreadywronged,forthepeopleyoumightpotentiallywronginthefuture.Spreadgoodwilltothem,maintainthatattitudeofgoodwill,andyou’llbelesslikelytowrongthem.

Orevenjustthefactthatyou’resittinghereinahumanbody:Thathasitslimitationsbutithasitspotentialsaswell.Ifyou’refeelingtrappedinthebody,askyourself,“Whyareyoutrapped?”Well,youhavethisperceptionthatit’syou

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orit’syours.Youpickeduptheperceptionbecausethereweretimeswhenitfeltusefultoidentifywiththebody.Itwasameansforgainingpleasure.Butnowyou’rebeginningtorealizethatidentifyingwiththebodyhasitsdrawbacksaswell.Asyougetolder,illnesscomes.Painscome.Evenjusttheillnessofhunger,theBuddhasaid,istheforemostillness.That’ssomethingweallsufferfromeveryday,everyday.Thisiswhywehavethereflectiononthefourrequisites.Ifwedidn’thavefood,clothing,shelter,andmedicine,thebodywoulddie.We’rebornwiththesegapingneeds.

Butatthesametime,youcanlearnhowtousethebodyasabasisforthepractice.Youcanfocusonthebreath.Asyougetmoreandmoresensitivetothebreath,youcanusethebreathasamirrorforthemind.Ifyougetintodifficultsituationswithotherpeople,you’llnoticethattherewillbeachangeinyourbreath.Whatcanyoudotoworkwiththebreathinawaythatyou’refocusednotonthedifficultiesposedbythatotherperson,butonthefactthatyoucanstillmaintainyourevennessofmindregardlessofthesituationoutside?Youcanusethebreathtohelpyouwiththat.

Asyouworkwiththebreath,youbegintoseethepowerofyourperceptionsinthatthewayyouconceiveofthebreathisgoingtohaveaninfluenceonhowyouactuallybreathe.Ifyouthinkofthebodyasabigsolidthatyou’vegottopushthebreaththrough—itfeelslikethisbiglumpoffatsittinghereandyou’retryingtoforceairthroughthefat—itjustdoesn’twork.It’slaborious.It’stiring.Butifyouperceivethebodyasanenergyfield—whenyoubreathein,it’sjustmoreenergyjoiningwiththeenergyalreadythere—itallflowsinsmoothly,andyoudon’thavetopushanythingthroughanythingelse.Itchangesthewayyoubreathe,changesthesensationofthebreath.

Asyouthinkofallthedifferentenergychannelsinthebodyconnectingtogether,itgetseasierandeasierforyounottohavetobreatheatall.Thedifferentpartsofthebodyaren’tfightingwithoneanother.Yourporesfeelopen.Thebreathcomesin,goesout.Everythingfeelsconnected.Everythingischargedwithbreathenergytothepointwherethebreathgetsmoreandmoregentle,moreandmoregentle,andfinallygrowsstill.Alotofthishastodowiththeperceptionyouholdinmind.

Youbegintorealize,asthesenseofboundaryaroundthebodybeginstodissolve,thatyourperceptionofbeinginthebodywassomethingyou’vechosentodo.You’renotreallytrappedinthebody.You’vetrappedyourself,butyoucanfreeyourself.Youcanfocusonspace:aroundthebody,permeatingthroughoutthebody,betweenalltheatoms.Youcanfocusontheawarenessthatencompasseseverything.Yoursenseofwhat’shappeninginthebodyisgoingtochange.Andthat’sjustaconcentrationpractice.Butthepotentialforexperiencinginfinitespaceorthepotentialforexperiencinginfinite

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consciousnessisallrighthere.Youlearnhowtoferretitoutandmakethemostofit.

Sothisishowwelivewithourpastkarma:Acceptwhateverlimitationsthereare,butalsolookfortheareasthatarenotlimited,toseeinwhichdirectionfreedomlies.Thismeansthatwhenyou’reacceptingthesituationinthepresent,it’spartlyacceptingthelimitationsandlearninghowtobeequanimousaboutthem,butalsoacceptingthattherearelotsofpotentialsforfreedomhere.Ifyoureallywanttruehappiness,youtrytomakethemostofthose.TheDhammaisnotforpeoplewhowanttobetoldtheyjusthavetoacceptthewaythingsare,andthat’llbetotallyfine.TheDhammadoesn’tstoprightthere,becausethepresentmomentisnotalwaysawonderfulmoment.Itcanbeprettymiserable.Askthevictimsoftorture,ofnaturaldisasters.Buteveninextremelymiserablesituations,thesameprincipleholds:Youacceptyourlimitationsbutyoualsoacceptthattherearepotentialsforfreedom,potentialsfortruehappinessthatcanbedeveloped.There’sworktobedonebutit’sgoodwork,regardlessofthesituation.IfyoukeepthatattitudeinmindyoucanpracticetheDhammaandbenefitfromtheDhammawhereveryouare.

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TheBuddha’sInvestmentStrategyFebruary16,2009

Asyoufocusonthebreathandstaywiththebreath,you’redevelopinggoodqualitiesofmind:mindfulness,alertness.Asyouapplythesequalitiestotheprocessofbreathing,you’llseethatit’sakindoffabrication.There’sawilledandintentionalelementinthere.Andbecausethere’sanelementofwill,youcanchangeit.Youcanfindwaysofcalmingitdown.Thiswayyougiverisetodiscernmentaswell,leadingtoconcentration.Thesetwoqualities–discernmentandconcentration,asthey’resupportedbymindfulnessandalertness–bringthemindtogreaterandgreaterstillness,greaterandgreaterclarity.Soaswe’reworkingwiththebreath,we’renotjustworkingwiththebreath.We’realsogaininginsightintotheprocessesinthemind.

Thisisaveryusefulandimportantinvestmentofourtimeandenergy.Sometimesyouhearitsaidthatwhenyoumeditateyou’renotsupposedtohaveanysenseofgainingorgettinganythingoutofthemeditation.Butthatteachingissimplyanantidotetheimpatiencewenormallybringtothemeditation.Youdoalittlebitofmeditationandyouwanttogetlotsandlotsofresultsrightaway.Soyou’vegottolearnhowtoputthatattitudeoutofyourmind.But,still,therearereturns,therearebenefitsthatcomefrommeditation.Anditisaninvestment—aninvestmentinsomethingreliable:thesequalitiesofmind.Theystaywithyouwhethertheeconomygoesup,whethertheeconomygoesdown.Andwhetherthebodygetshealthier,getssick,orwhenitdies,thequalitiesyou’veinvestedinwillstaywiththemind.

Andso,giventhefactwehavealimitedamountoftime,alimitedamountofenergy,wewanttomakesurethatweinvestourtimeandenergyinthemostreliablethings.Ifyouinvestinyourattachments,you’llfindthattheygiveyousomesupportforacertainamountoftime,andthentheystartchangingonyou.AstheBuddhasaid,everythingfabricated–whichmeanseverythingputtogetherbycauses–isinconstant.Whenyoufindyourselflatchingontosomethinginconstant,itcangiveyousupportonlyaslongasitlasts,andthenit’sgoingtochange.Evengoodqualitiesofthemindareinconstant,butthemoreyouinvestinthem,thelongertheirimpact,thelongertheirabilitytosupportyou,allthewaythroughtheprocessofaging,allthewaythroughtheprocessofillness,allthewaythroughtheprocessofdeath.Thesethingsstaythere.Andtheycanhelpyou.Thebodyissomethingyou’regoingtohavetoletgoof,andeventuallyyou’regoingtohavetoletgoofyourmemories,yourthoughts,everything

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havingtodowiththislife.Atthatpoint,theirrevocablequalityoftimereallypushesitselfonyou.

Intermsofourday-to-daylife,wetendtoliveinournarratives,ourstoriesaboutthisperson,andthatperson,andtherelationshipswehavewiththem,thethingswe’vedone.Thereassuringqualityofanarrativeisthatyoucantellitagainandagainandagain,anditseemstoputthisconstantflowoftimeatbayforawhile.Butasthingsclosedownwiththebody,thosenarrativesdon’tprovideanyhelp.Infact,theycanmakethingsevenworse.Thethingsyou’regoingtomiss,thethingsyou’regoingtoregrethavingdone,willcomepressinginonyou.Andyouhavetoletgo.Ifyouhaven’thadanypracticeinlettinggo,it’sgoingtobehard.

Sothisisanimportantskilltoinvestin:learninghowtoletgo.TheBuddhatalksaboutdifferentformsofwealthinthemindthatyoucaninvestin–inotherwords,qualitiesyoucandevelopthatcanseeyouthrough–andtheabilitytoletgoisanimportantone.

Discernmentisanother.TheBuddhahadaverypragmaticapproachtotruth.Aswetalkaboutthetruthofourstatements,thethingsthatwesay,towhatextentcanyouencompassthetruthoftheexperienceinwords?Poetsstrugglewiththisallthetime,andareconstantlyadmittingthatwordsarepoorwhenitcomestocapturingtheactualexperienceofsomething.Picturesareapoorrenditionofexperience.Astheysay,apicture’sworthathousandwords,butitcanliemuchmorethanathousandwords,too.What’sreallyrealinlifearetheprocesseshappeningrighthere,rightnow,thewaywecreatewords,thewayweusewords,thewayweuseideas,andthentheimpacttheyhaveintermsofcausingstressandsuffering,oralleviatingstressandsuffering:That’satruth,that’sareality,muchtruerthanthewordsthemselves.

Soyouwanttofocusonreallygettingintouchwiththatreality.Thisdoesn’tmeanthatwordsaretotallyfalse.Theyconveysometruth,andthey’reusefulastools.Theimpacttheyhaveonthemindisreal.YoulookatthestoryoftheBuddha’sAwakening.Theysayhehadthreeknowledgesinthecourseofthatnight.Thefirstwaslookingbackonhispastlifetimes.Youthinkyouhavenarrativestodealwithinyourlife:Hesuddenlyrememberedeonsandeonsofnarratives—wherehehadbeen,whathehadbeen,hisname,hisappearance,thefoodheate,thepleasureandpainsthathe’dexperiencedinthatlife,andthenhowhedied.Andthenhemovedontoanotherlife,thenanotherlife.

Butthatknowledgewasn’thisAwakening.Sohewentontothesecondknowledge,whichwasknowledgeofbeingsdyingandbeingrebornalloverthecosmos.Inotherwords,movingfromhisownpersonalnarrative,hewenttoamoregenerallookatthecosmosasawhole,seeingthathewasn’ttheonlyonewhowasgoingthroughthisprocessofrepeatedbirthanddeath.Many,many

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beingsallthewayfrombeingsinhell,beingsuptothevariouslevelsofheaven,evenBrahmas,instatesofinfinitespace,infiniteconsciousness,nothingness,neitherperceptionnornon-perception:Theyarealldyingandbeingreborn,andmovingaroundfromleveltolevel.Seeingallthesemovements,hewasabletoseethattherewasageneralprincipletothemall,bylookingatthecosmosasawhole.Thegeneralprinciplewasthatpeoplesufferedpleasureandpainbecauseoftheiractions–theirintentions–whichinturnweredeterminedbytheirviews.Iftheirviewswerewrong–inotherwords,iftheyfeltthatactionsdidn’thaveanyimpact,thatitdidn’treallymatterwhatyoudid,whatyousaid,whatyouthought–theyweregoingtosuffer,becausetheyweregoingtoactonthatbeliefandsufferfromtheirlackofskill.Iftheybelievedthattheiractionsdidhaveanimpact,wereimportant,anditwasimportantthatyoulookedatyourintentions,atyouractions,andattheirresults,they’dexperiencepleasure.

Evenseeingthat,though,stilldidn’tputanendtohisownsuffering.Butitdidgivehimsomeclues.Viewsandintentionsareimportant.Andsointermsofthethirdknowledgethatnight,hestartedlookingathisviews,lookingathisintentions,rightinthepresentmoment,seeingthemasactivitiesinthemind:Theseintentions,basedonamisunderstandingofwhatsufferingis,whereitcomesfrom,howitcanbeended,leadtomoresuffering.Theviewsthatdounderstandwheresufferingcomesfrom,leadyoutomaketheintentionofthepath,toputanendtothatsuffering,basedoncorrectunderstandingofhowyou’vegottolookattheprocesseshereinthepresentmoment,particularlyseeinghowcravingarisesandhowthemindflowswiththecraving,frommomenttomoment.AstheBuddhalatersaid,thewaycravinggoesfrommomenttomomentinthislifetimeisthesameprocessthat’sgoingtoflowfromthelastmomentofthislifetothefirstmomentofthenext.

Soyou’vegotyourlaboratoryrighthere.We’renotconcernedwithwhatyouare;theconcerniswithwhatyoudo.Andyoucanseethat.Whatyouareisanabstraction,butwhatyoucandoissomethingyoucanwatchrighthere,rightnow.That’ssomethingyoucanalwayswatchifyouhavetheintentionandtheunderstandingthathelpsyourealizethatthisissomethingimportanttolookat.Mostofthetime,though,wetendtolookatotherthings.Wegetwoundupinallourothernarratives,allourotherviews,whichtendtodeflectourintentionfromthepresentmoment.Themindislikeapolitician:Thepoliticianisdoinghisdirtywork,buthekeepsdivertingourattention,pointingoutthat“Thoseotherpeoplearehorrible;lookatthosehorriblethingsotherpeoplearedoing.”Butifyoukeeplookingrighthere,righthere,righthere,stayingwiththebreath,thenbecausethebreathistheclosestthingtothemind,youbegintoseethemovementsofthemind.Youseehowtheycausesuffering,andhowtheycanputanendtosuffering.Thatunderstandingisreal.Thatprocessissomethingyou

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reallyseeanditreallyhappens.That’ssomethingyouknowforsure.WilliamJames,thephilosopher,talksaboutwhat’scalledapragmatic

approachtotruth.Yourealizethatthetruthofastatementcanonlybeapproximate:Wordscannevergiveatotallycomprehensiveaccountofreality.Butwatchingthemindintheprocessofcreatingastatement,watchingitintheprocessofcreatinganyofitsviewsaboutreality,youseethatitreallydoeshaveanimpact.Sothestatement–eventhoughitmayonlybeanapproximatetruth–doesleadtoacertaintypeofaction,andtheactionleadstocertaintypeofresult,whichyoucanexperiencedirectly.Theexperienceofthatprocessisatruthofadifferentorder.

Soit’simportantthatyoulearnhowtodeveloptheideasthatwillleadyoutoactinwaysthatputanendtosuffering.Ifyouencounteranyideathatleadstomoresuffering,moreignorance,morecraving,youdon’thavetoholdontoit.Youcanletitgo.

Soaswe’resittinghere,tryingtostayfocusedonthebreathandnoticingwhenthemindwandersoff:Thatabilitytodropathoughtmid-sentence,dropathoughtevenwhenit’salllooseends,isanimportantskill.Youcatchyourselfinthemiddleofcreatingalittlerealitytherebutthenyoucanreestablishyourframeofreferenceinthepresentmoment.Yougetmoreandmoreskillfulatlettinggo,abletocatchyourselfinthesevariousprocessesmoreandmorequickly,andyougainadeeperunderstandingofwhyyougoforthesethings.Alloftheseskillsaregoingtostandyouingoodstead.They’regoodskillstoinvestin.

Soyouneedtomakethetime—thetimeisn’tgoingtohappenonitsown,youknow—youhavetomakethetimetopractice.Createthetimetopractice.Openthatspaceinyourlife,soyoucaninvestthattimeintheskillsthatarereallygoingtobehelpfulallthewaythrough.Becausesufferingisreal–buttheendofsufferingisalsoreal.That’swhythetimespentinvestinginunderstandingthesethings,masteringtheskillsforputtinganendtosuffering,istimewellspent.Yousufferless.Thepeoplearoundyousufferlessaswell.Asyougothroughtheprocessofaging,illness,anddeath,ifyoucanmanageyourmind,theotherproblemsthatcomeuparegoingtobeminor.

SothisistheBuddha’sinvestmentstrategy–investingoodqualitiesofthemind,developamindthatyoucantrustnottogoflailingaroundwhenthingsgetdifficult.That’sthewisestinvestmentofall.

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ASoiled,OilyRag(ThreePerceptionsinContext)

April20,2009

BackwhenIwaswithAjaanFuang—thisisafterIhadstartedtranslatingsomeofAjaanLee’sbooksandsendingthemaround—agroupofpeopleinSingaporewhohadreceivedsomeofthebooksstartedacorrespondence.Oneofthefirstletterswegotfromoneofthemembersofthegroupwasfromabankofficialwhowassayingthathispracticeofmeditationwastoseeeverythingintermsofthethreecharacteristics,thateverythingwasinconstant,stressfulandnot-self.Whetherhewasatwork,meditating,watchingtheTV,whatever,hewastryingtoseeeverythingintermsofthosethreecharacteristics.

IreadthistoAjaanFuang,translatingitforhim.Andhesaid,“Writebackandtellhimtolookatwhatitisthat’ssayingthosethingsareinconstant,stressfulandnot-self,becausetheproblemlieswiththatpartofthemind.”Inotherwords,justseeingthosethingsintermsofthosethreeperceptionsisnotenough.Wehavetousethoseperceptionswithinthelargercontextforthepractice,whichisthefournobletruths.Turnaroundandlookatwhatitisthatwantstocravethosethings,wantstodesirethosethings.Becausethereasonwelookatthemasinconstant,stressfulandnot-self,istoremindusthatyoucan’tfindanytruehappinessinthem.Theychange.They’restressfulwhiletheychange.Andyoudon’thaveanyultimatecontroloverthem,sowhywouldyouwanttotrytobuildahappinessbasedonthosethings?Whatkindofhappinesscouldyougetbasedonthosethings?It’sboundtowobble.It’sboundtofallapart.

Wehavetokeephammeringthismessageintothemindbecauseit’salwayslookingforhappinessintermsofthosethings.Andyouhavetokeepremindingit,No,that’snotwherehappinessisfound.Forhappinesstobetrueitwouldhavetobesomethinglong-termwithnostress,andnotoutsideofyourcontrol.ThesearethereflectionsthatleadtothequestionthattheBuddhasaidisthebeginningofwisdom:WhatwhenIdoitwillleadtomylong-termwelfareandhappiness?My—long-term—welfareandhappiness.Thethreeperceptionsarerelatedtothosethreepartsofthatquestion.Ifsomethingisinconstant,itcan’tbelong-term.Ifit’sstressful,itcan’tbeyourultimatewelfareandhappiness.Andifitliesoutsideofyourcontrol,it’snotyours.

Soyou’retryingtotrainthatpartofthemindthat’slookingforhappiness

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there.You’retryingtodevelopasenseofdispassionaroundtherawmaterialsfromwhichyouusuallybuildyoursenseoftheworld,yoursenseofwhoyouare,andthehappinessthatyou’regoingtofindintheworld.AjaanMahaBoowacomparesthesethreeperceptionstoastickforbeatingthehandofamischievousmonkeywhoalwayslikestograbthings.Asitreachesouttograbsomething,youhititwithastickandsay,No.Itreachesoutagain,youhititagain.Untilfinallyitrealizesitcan’tholdontothosethings.

Whenyouseethatthesethingscan’tprovideatruehappiness,theotherquestionis:Whereelseareyougoingtolook?Thisiswheretheroleofconvictioninthepracticecomes:thatifwelearnhowtoletgoofthesethings,therewillbeatruehappiness.Inotherwords,you’restickingwiththatoriginalquestion:WhatwhenIdoitwillleadtomylong-termwelfareandhappiness?We’renotgivingupontheideaoftruehappiness.We’renotsaying,“Well,IguessIshouldjustacceptthingsastheyare,andnottrytohaveanyunrealisticdesiresforanythinglastingortrue.”That’snotthekindofteachingtheBuddhawouldgive.He’sjusttellingus,“You’relookinginthewrongplace.”

Thisiswhythedutywithregardtothefirstnobletruthisthatweshouldcomprehendit.We’retryingtocomprehendwhatsufferingissothatwecanstoplookingtoitforhappiness,sothatwecanstartlookingsomeplaceelse.

Tocomprehendsufferingincludescomprehendingwhatcausesit.Becausesufferingincludesclingingthatcomesfromacombinationofclingingandcraving,you’vegottolookatwhyyouwanttocontinuetocravethesethings.

AsAjaanSuwatoncesaid,wecravethesethingsbecausewelikethem.Ourlikesanddislikesgetintheway.Solookverycarefullyatwhatyouactuallygetoutofthesethings.TheBuddhasaidtolookbothforthearisingandpassingawayofthesethings,andthenfortheirallure—thesatisfaction,thegratificationyougetoutofthem—aswellasfortheirdrawbacks.Ifthereweren’tsomeallure,youwouldn’treachforthem.Youwouldn’tgrabatthem.Youwouldn’tholdon.Andtherearemanythingsthatweholdontobutwedon’tliketoadmitthatwe’regettingacertainamountofpleasurefromthem.Anger,forinstance.Mostpeoplesay,“Oh,Idon’tlikemyanger.IwishIcouldgetridofit.”Well,onereasonyoucan’tgetridofitisbecausethere’sapartofthemindthatisactuallygettingalittlebitoffood,alittlebitofnourishmentoutoftheanger.There’ssomeenjoymentthatcomeswiththeanger.Andifyoudon’tferretoutthatpartofthemindandseewhatthatenjoymentis,you’llneverbeabletoletgo.

Sothat’sanimportantpartofcomprehendingthestressandsuffering:toseewhatincitesyoutoclinginthefirstplace,tokeepholdingonandtoholdonagainandagainevenasthesethingskeepslippingoutofyourgrasp.

Nowtodothis,you’vegottoobservetheotherdutiesthatgoalongwiththe

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fournobletruths.Inotherwords,asyou’relearningtocomprehendsuffering,thereshouldcomeapointwhenthemindrealizes:Thisisnotworthit.TheimagetheBuddhagivesisofablindmanwhohasbeengivenasoiledoilyrag.Thepersongivingittohimtellshimthatit’sacleanwhiterag,sotheblindmanisveryprotectiveofit.Hefoldsitup,andtakesverygoodcareofitbecausehethinksit’sanicewhitepieceofcloth.Later,whenhe’sfinallyheistreatedbyadoctorandgetshiseyesightback,hecanseewhatitreallyis:It’sjustasoiledoldrag.

Sothisiswhywetrytocomprehendthefiveaggregates,thesixsensemediaintermsofthosethreeperceptions:toseethatthey’rejustsoiledoldrags.Atthesametime,we’relookingforwherethegratificationisinholdingontothem—ourignorantmisunderstandingthatthey’resomethingofvalue.Thenyouwanttocomprehendthedrawbacksofcravingthesethingsuntilyoureallydodevelopasenseofdispassion.Withthedispassion,youstartlettinggoofthecraving.That’stheseconddutywithregardtothenobletruths:toletgoofthecauseofsuffering.

Togetthemindintherightplacetobeabletodothisandnotfeelthreatenedbytheideaoflettinggo,youdevelopthepath,ahealthysenseofselfthatcomeswithvirtue,thesenseofwell-beingthatcomeswithconcentrationthatalsoallowsyoutosettledownandlookatthingsclearly.Youlookfirstatyourotherattachments—tothingsasidefromthepath—sothatyou’rereadyfortheinsightthatsees,“Oh,thisisn’tworthholdingonto.AllthesethingsthatI’veidentifiedasmeormine:They’rejustsoiled,oilyrags.OrlikethatFarSidecartoonofacow,outinthepasturewithalotofothercows.Itsuddenlyjerksbackitshead,withastartledlookonitsface,anditspitsoutamouthfulofgrass,saying,“Grass!Thisisjustgrass!We’vebeeneatinggrass!”Youseethatthethingsyou’vebeenholdingontoarejustthat:grass.Nothingreallyworthholdingonto,especiallyconsideringalltheeffortthatgoesintotryingtocreateareliablehappinessoutofthesethings.

Becauseultimatelythat’swhatitcomesdownto:Ourattachmentcomesfromthebeliefthatnomatterhowmucheffortgoesintoit,it’sworthit,becausethehappinessoutweighstheeffort.Butwhenyoureallylookatthesethingscarefully,youbegintosee,No,theeffortwayoutweighsthelittletasteofhappiness,thelittletasteofpleasurethatyougetfromholdingontothesethings.Andhavingthemindinagoodsolidstateofconcentrationhelpsyouseethatbecauseyou’vegotamoresolidstateofwell-being,amorelastingsenseofpleasure,awell-beingthatcanpermeatethewholebody,sothatcomparedtothepleasureandeaseofconcentration,theseotherpleasuresarereallynotworthit.Whereastheeffortthatgoesintotheconcentrationreallydoespayoff.

Soyouworkondevelopingthatevenfurther,untilyougettothepoint

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whereyou’rereadytoletgoofthattoo.Youbegintoseethatevenconcentrationiscomposedofaggregatestowhichyou’vebeenholdingonto.Andthesameprincipleapplies.Thesethingsariseandpassawaytoo.They’restressful.Inconstant,stressful,andyouseethemasnot-self.You’renotlookingatthisintermsofsomeabstracttheoryofwhetherthereisorisnotaself.You’relookingatwhereyou’refeedingforyourpleasureandyourealize,eventhisisnotworthit.AstheBuddhasaid,iftheaggregatesdidn’tgivesomepleasure,wewouldn’tholdontothem.Wewouldn’tcravethem.Butwealsohavetoseethatthere’sstressinvolvedinholdingontothemaswell.Oncetheaggregatesastheyhavebeenshapedintorightconcentrationhavedonetheirwork,younolongerneedtheeffortthatgoesintothem.Youcanletthemgo.That’swhenthemindopensuptosomethingthatdoesn’trequireanyeffortatall:theultimatehappiness.

Noticethatthat’snottheultimateequanimity.TheBuddhaneversaidnirvanaistheultimateequanimity.Hesaidit’stheultimatehappiness.Youdon’tturnyourmindintoaresignedoatmealkindofstate.Youfindthatbylettinggo,thingsopenupimmensely.Nolimitsofspaceortime.Andnoneedtoputinanyeffort.Astowhetheryou’dcallthataselfornot,youdon’twanttocallitaself,youdon’twanttosay,thereisnoself,becausethatissueistotallyirrelevant.Oneofthewaysofgettingtothatstateis,astheBuddhasaid,toputasideyourideasaboutexistenceornonexistencebyjustwatchingthingsarisingandpassingaway,andseeingthemsimplyasstressarisingandpassingaway.Youseethatit’sjustthat—stress,arisingandpassingaway—soyoucanletgoofit.Youletgoofanyattempttobuildahappinessoutofthosethings.

Havingputthemindintoastatewhereideasofexistenceandnonexistenceareirrelevant,wheretheyjustdon’toccurtoyou,there’snoreasonwhyyou’dwanttogoaroundbangingpeopleovertheheadwiththeideathatthereisnoself,say,orthatthereisatruetranscendentself.There’ssimplyadimensionthatliesbeyondeventheconceptsofexistenceandnonexistence,anditcanbeexperienced,itcanbetouched.That’sallthatreallymatters.That’stheattainmentwe’reworkingtoward.

Alltheseteachingshavetheirstrategicpurpose.Andit’simportantthatwekeepusingthemfortheirstrategicpurpose.We’renotheretoargue,wearenotheretoestablishtheonerightviewaboutreality.We’reheretofindwaysofputtinganendtosuffering.

Sorememberthosethreeperceptions.Andthat’swhattheBuddhacalledthem,“perceptions”:theperceptionofinconstancy,theperceptionofstress,theperceptionofnot-self.Henevercalledthemcharacteristics.Henevertalkedaboutthreecharacteristics.Youdoasearchfortheterm,“threecharacteristics”inthePaliCanon,andyou’renotgoingtofindit.TheBuddha’stalkingaboutawayofperceivingthathelpsyouseethroughyourattachments,thathelpsyousee

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throughyourdelusionsaboutwhereyoucanfindhappiness,sothatthequestionthatliesatthebeginningofwisdom—WhatwhenIdoitwillleadtomytruelong-termwelfareandhappiness?”—finallygetsitsanswerintheskillsyou’vedeveloped.Andpartofthestrategyinmasteringthoseskillsistomasterthetasksthatareappropriatetothefournobletruths.That’swhatwe’redoing:We’reworkingonthosetaskssothatwecanhandlethemskillfully.Wewanttoskillfullycomprehendstressandsuffering,sowecanunderstandwhyitisthatwekeepfeedingonthesethings,eventhoughtheyultimatelyleadtodisappointment.Thathelpsusdevelopdispassionforthecravingthatkeepspushingusinthatdirection,sothatwecanletitgo.Atthesametime,we’redevelopingthepaththatputsthemindinapositionwhereitcandothiswithoutfeelingthreatened,untilitnolongerneedsthatparticularposition,thatparticularcenter.Thenyoucantakethatapartaswell.

Thenwhenyou’vearrivedattheultimatehappiness,nirvana,you’veusedtheBuddha’steachingsfortheirintendedpurpose.That’swhatit’sallabout.

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TakingChargeJuly21,2009

Thepassagewechantedlastnight:Atanoloko,theworldoffersnoshelter.Anabhissaro,thereisnooneincharge.Whenyouthinkaboutitinonewayit’sscary.Thereisnogreaterpowerthatyoucanturneverythingoverto.There’snoguaranteethateverythingisgoingtocomeoutallrightintheend.That’sthescaryinterpretation.Theotherinterpretationseesthisasanopportunity:You’refreetochoose.Youarefreetowritethestoryofyourownlifebecausethereisnobodyuptheretakingdownthenarrativefromtheirpointofview.Youcanwritethestoryofyourliferightnow.Youcanwriteonelittlebitofitrightnow.Butsometimesthatlittlebitcanbeveryimportant.Itcanchangethewholeplot.

Ifyoulookbackatyourpast,therearemanyactionsthatpointindifferentdirections.Thestorycouldheadoffinallkindsofdirectionsfromhere.Andsowitheachchoice,you’redecidingwhichpartsofyourpastarerelevant,whichpartsgetstitchedintotheoverallstory,andwhichpartsarejustextrabitsandpiecesleftover.Sowhatdoyouwant?Whatkindoflifedoyouwant?Nowunfortunately,noteverythingistotallythereforyoutomakeup.Therearecertaingivensinyourlife.Somethingsyoucan’tchange.Andthere’salsosimplythefactofaction,thefactofcauseandeffect.Ifyouwantagoodlife,youhavetocreatethecausesforthegoodlife.Ifyouwanthappiness,youhavetocreatethecausesforhappiness.It’suptoyou.Asalways,freedomentailsresponsibility.

Soit’simportant,asyoucontemplateyourpaththatyoufullyappreciatebothsides,boththefreedomandtheresponsibility.Sometimesweunderestimatethefreedom.Weseethatourliveshavefollowedcertainpatternsandwejustkindofletthemgointothesameoldrutsoverandoveragain,regardlessofwherethoserutsaregoingtolead.Wedon’tappreciatethefreedomofchoicewehavetochooseouridentity.Everytimethemindtakesonanidentity,thatidentityisalreadyreadytofallapart,whichmeansthatifyou’vebeentakingonunskillfulidentities,youdon’thavetostickwiththem.Youcanchange.

Thethingaboutchangehere,though,isthatitdependsonyouractions.Thisiswheretheresponsibilitycomesin.Youhavetoberesponsible.Youhavetobetotallyhonestwithyourselfaboutwhatyourintentionsare,sothatyourecognizeanunskillfulonewhenitcomesup.Yourecognizeaskillfulonewhenitcomesup.Andthendoyourbesttostrengthentheskillfulones,weakentheunskillfulones.

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AstheBuddhaoftensaid,thethingsyoukeepthinkingaboutformtheinclinationofthemind.Andsoaswithanynewhabit,ittakesawhiletogetusedtothenewhabit.Butyoucanlaydownthesenewpatternsinyourbrain,youcanlaydownthesenewpatternsinyouractions.

Soyoushouldaskyourself,whatkindoflifedoyouwant?Andthenwhatchoicesdoesthatkindofliferequirerightnow?Ifyou’rehonestwithyourself,youwantalifeoftruehappiness,alifethatharmsnobody.Thatrequiresthatyoudevelopalotofqualitiesinthemind:mindfulness,alertness,compassion,goodwill,discernment,concentration,convictionintheprincipleofaction.Thesearegoingtoberelatedinonewayoranothertowhatarecalledthefivestrengths.Fortomoveyourlifeinthedirectionyouwantittorequiresstrength,especiallyifyou’rehavingtochangedirections.

Soyouneedtohaveconvictionintheprincipleofaction,thatyouractionsreallydomakeadifference.WhentheBuddhatalksaboutknowingyourself,it’slargelyknowingyouractions.Becauseyouractionsaretheresultsofchoicesthatcomeandgo,youcanchangeyourselfthroughchangesinyouractions.Andthesechangesareimportant.Thechoicesyoumakeareimportant.Youneedtohaveconvictioninthatprinciple.Ifyou’renotconvincedoftheimportanceofyouractions,youractionsstartgettingcareless.Sokeepremindingyourself:You’retheoneincharge.Ifthere’snobodyelseincharge,youcantakecharge.Andyouactuallyaretakingchargeeachtimeyoumakeachoice.Soyoucan’tabdicateyourresponsibility,saying,“Somebodyelsetoldmetodothis.Iamjustfollowingorders.”Thefactthatyouchoosetofollowordersisyourkarmarightthere.Soyouneedconvictionintheprinciplethatyouractionsareimportant,andyoucanchangethem.Itmaytaketime.Itmaytakeeffort.Buttheycanbechanged.

Thenextstrengthispersistence.Youreallystickwiththis.Onceyou’vedecidedthatacertainqualityneedstobedevelopedinyourmind,youstickwithit.Youdowhateverneedstobedone.Ifyouneedtoworkonconcentration,justkeepcomingback,comingback,comingbacktothebreath.Ifyoufindthatcertaindefilementsaregettingintheway,youhavetoworkonthem,figureoutwaystothinkaroundthemsoyoudon’tconstantlyfollowtheirsong,theirvoices.Soregardlessofthequalitythatneedstobedevelopedinthemind,orwhicheveroneyou’refocusingon,you’vegottokeepcomingback,comingback,comingback,tomakesurethatit’sstrong,thatitreallyhasbecomeanewhabit,anewskill.

Thisrequiresmindfulness,keepinginmindwhatyou’vegottodo.Mindfulnessisalwayspairedwithalertness,watchingwhatyou’reactuallydoingtoseeifitdoesfallinline.Thisiswheretheprincipleofhonestycomesin,becausethereisnobodyuptheretowhomwecanturntogiveusthefinalword

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onwhat’srightandwrong.Wehavetobereallyhonestwithourselves.WhenIdoXwhataretheresults?Dotheycauseharm,dotheynotcauseharm?Lookvery,verycarefully.Thisiswhy,whentheBuddhataughtRahulathisprinciple,hefirststartedwiththeprincipleoftruthfulness.Ifyou’renottruthful,hesays,there’snoqualityofapractitionerinyou.It’sbeenturnedupsidedown,thrownaway.It’semptyandhollow.Yourownhonestyisyouroneauthority,youronerefuge.

Soyoukeepinmindwhatyou’vegottodoandthenyoukeepcheckingyouractionstomakesurethattheyfallinlinewiththat.Thisisaprocessthatgetsmoreandmoresubtleasitdevelops.Thedutyhereisnotsomethingimposedfromwithout.WhentheBuddhatalksaboutduties,theonlydutieshereallydescribesasuniversalarethedutiesappropriatetotheFourNobleTruths.Hedoesn’timposethemonyou,butonceyou’vedecidedthatyouwanttoputanendtosuffering,you’vetakenonthosedutiesyourself.Youwanttocomprehendthesufferingandabandonitscause.Sowhereveryoulookinyourmind,whereveryoulookinyouractions,makesurethatyou’refollowinginlinewiththeseduties,tryingtodevelopthepath.Ifyoufindyourselfwanderingoff,okay,morepersistenteffortisrequired.

Andasyoureffortgetsmoreandmoreskillful,itmovesintorightconcentration.Thisistheculminationofyourefforttorenouncesensuality,torenounceillwill,torenounceharmfulness.Whenit’sreallyresolvedonthosethings,whereelsewillthemindgobutintogoodconcentration?Thenasthemindisreallyconcentrated,it’sabletobesecludedfromunskillfulmentalstates.Andwhenunskillfulmentalstatescomeback,youcanseethemclearly.Thisishowconcentrationfostersdiscernment.

And,inturn,thediscernmentfostersyourconcentration.Youbegintonoticethatthewaythemindisconcentratedisnotaseffortlessasitcouldbe,it’snotasrefined,it’snotassolidasitcouldbe.Youworkonadjustingthosecauses,adjustingyourchoices:whereyoufocus,howyoufocus,howyoumanipulatetheobject,likethebreath,togetthemindtosettledownfurther.Whenyouknowthatyou’vereachedthepointwhereyoudon’tneedtomanipulateitanymore,thatyoucanjustbewiththebreath:Allofthisrequiresdiscernment.

Soifyoulookcarefullyatallfiveofthesestrengths,yourealizethatthey’reverymuchinterconnected.It’snotjust1-2-3-4-5bingo!Discernmentcomesbackandhelpsyoureffort.Afterall,youneedtohavesomeknowledgeofwhat’sskillfulandnotforyourrightefforttoberightoncourse.Discernmenthelpsyourconviction,sothatitdoesn’tgorunningoffintostrangeways.TheimagetheBuddhagivesisofbuildingahouse.Youputtheraftersuptosupportthemainroofbeam,butonlywhenthemainroofbeamisinplacearetherafterssolidtoo.Sodiscernmentbuildsontheotherstrengthsandthenitturnsaround

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tomakethosestrengthsevenstrongerbyensuringthattheyreallydoworktogether.

Soifyou’regoingtoberesponsible,ifyou’regoingtohavefreedom,youneedstrength.Thestrengthtomaketherightdecision,thestrengthtokeeponmakingtherightdecisions.

Whenyouthinkaboutthatpassage,thatthere’snooneincharge,whatitmeansisthathere’syouropportunitytotakechargeinyourlife.Itcarriesresponsibilities.Youhavetobehonest.Butitalsobringsalotoffreedom.Onaverydeeplevel,there’snobodyoutthereyouhavetoplease.Youactkindlybecauseit’syourchoice.You’regenerousbecauseit’syourchoice.You’revirtuous,youmeditate,becauseit’syourchoice.

Sotakefulladvantageofyourfreedom.Reallyappreciatethefactthatwearefreetochoose,andthatthatfreedomcanleadtoafreedomgoingbeyondsimplythefreedomtochoose.Absolutefreedom,absolutelyunlimited:That’sthehappinesstheBuddhapromises.Butyoucanfinditonlyifyoutakecharge.

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Views&VisionJuly29,2009

Themindspendsalotofitstimetalkingtoitself.Andsowhenwecometothepractice,it’simportantthatwelearnhowtousethathabitinaskillfulway,sothatitactuallyhelpsthepracticeanddoesn’tgetintheway.

Ifyou’vereadanyofthetexts,youknowthatwhenthemindgetsintodeepconcentration,thesentencesanddialoguesthatgooninthemindgetpareddownreallyfartothepointwherethere’sjustamentalnote,like“infinitespace,”thesaññaof“infiniteconsciousness.”That’sallthetalkingthat’sgoingoninthemind.

Butrightnow,ifyoufeelharassedbyallthechattergoingoninthemind,thatsoundsprettygood.Justholdontoonethought,oneobject,andgetawayfromallthetormentofwhat’sbeingsaidinsidethemind.Butyoucan’tgetthereuntilyou’velearnedhowtotrainthemindhowtotalktoitselfskillfully,whatsortsofthingsareimportanttotalkabout,andwhatsortofthingsarenot,whatattitudetotake.Andunfortunatelyformostofus,we’velearnedlotsofunskillfulwaysoftalking.Ifit’snotfromourfamily,thenit’sfromschool,orfromthemedia.Wetalkaboutallthewrongtopics,ortalkaboutthingsinwaysthatactuallydiscourageusfrompracticing,eitherspecificideasaboutourselves,orattitudesingeneral.

Oneofthemostvirulentattitudesgoingaroundistheonlywayyou’regoingtofindhappinessisthroughsensualindulgence.YoucanciteFreud.Youcancitealltheseotherpsychotherapistsasauthorities,butthenagain,whatkindofauthorityarethey?Itjustsohappensthattheiropinionsfitinwiththeneedsoftheeconomy.Andsothosethoughtsgetpoundedintoourheadsagainandagainandagain:theirideaofwhat’simportanttotalkabout.Sowe’vegottolearnhowtoretrainthesevoicesinourminds,whatsortofissuesareimportanttotalkaboutandwhatsortofissuesareimportanttojustleaveaside.Andasfortheimportantissuestotalkabout,howdoyoutalkaboutthem?Howdoyouencourageyourselfinthepractice?

TheBuddharecommendstentopicsforrecollectionforthepurposeofgivingyouenergy,counteractinganyunskillfulchatterinthemindandreplacingitwithskillfulchatter.YoucanrecollecttheBuddha,toremindyourselfthatitispossibletofindtruehappinessthroughhumaneffort.Afterall,whentheBuddhatalkedabouthisawakening,hedidn’tsayitwasbecausehewassomespecial

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beingbeameddownfromthesky.Hesimplydevelopedqualitiesofthemindthatallofushaveinpotentialform.Sothatraisesoursightsastowhatwecandowithourlives.

YoucanthinkabouttheDharma,inthatitrecommendsatotallyharmlessformofhappiness,ahappinessthatdoesn’tposeanydangertoyou,doesn’tposeanydangertoanybodyelse,doesn’tharmanybody.Thisiswhytheyrecommendthatwhenmonksareintheforest,andtheystartgettingscaredaboutthedangersintheforest—theanimals,thepeoplewhomightbelurkinginthewilderness,thediseasesthatcancome,thefactthatyouarefarawayfromdoctors,anythingofanycomfort—simplyremindyourselfyou’rethereinatotallyharmlessway.Andthatcangiveyouconfidence.

YoucanrecollecttheSangha.IfcomparingyourselftotheBuddhaseemslikeafarstretch,youcanthink,“Well,therewerepeoplewhostudiedwiththeBuddhawhowerereallylikeus.Somecasesalotworseoffthanwearerightnow.Andyettheywereabletopullthemselvestogether,gainawakening.”

Sothesearerecollectionstoovercomefearandlackofself-esteem.Similarlywiththerecollectionofyourvirtue,timesinthepastwhenyoucouldhaveharmedsomebodyordonesomethingagainstyourprinciples,butyoudecidednotto.Yourprinciplesweremoreimportant.Thinkaboutthat.Youhaveworthasahumanbeingbecauseofthat.

Thesamewhenyouweregenerous.Formanyofusourfirstrealexperienceoffreedomwaswhenwerealizedwecouldgivesomethingtosomebodyelsenotbecausewehadto,oritwastheirbirthdayorChristmasoranything.Simplybecauseyouwantedtoshare.Somethingyoucouldhaveusedyourself,butyousaidNo,Iwanttogiveittosomebodyelse.It’sgoodtoreflectonthat.

Youcanthinkaboutthequalitiesthatwouldmakeyouadeva,thingslikeasenseofshameattheideaofdoingsomethingreallyharmful,othergoodqualitiesofthemind.Youhavethoseatleasttosomeextent.Soreflectonthat.Again,thesereflectionsaremeanttogiveyouasenseofself-confidence,self-esteem.Toremindyouthateventhoughyoumayhavedonealotofunskillfulthingsinthepast,youdohaveyourskillfulpotentials.Andit’suptoyoutodecidewhichpastactionsaretheimportantactionsinyourlifestory.

Weallhaveamixedbaginthepast.Youcanthinkaboutthisasifsomeonewerewritingyourlifestory.Andifyoudecidetostickwiththeskillfulpath,thatmeansthattheskillfulqualitiesyouhadinthepastaretheimportantones.Ifyoustrayawayfromtheskillfulpath,thatmeanstheunskillfulqualities,theunskillfulthingsyoudidinthepastaretheimportantones.

Soasyoushapethepresent,you’renotonlyshapingthepresent,butalsohighlightingdifferentthingsinyourpast.Sowhynothighlightthegoodthings?

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Ifyoufindyourselffocusingonthebadones,remindyourself,“AtleastIhadsomegoodqualitiesinthepastandthosearetheonesthateventuallywonout.Atleasttheyarewinningoutrightnow.”Ifapartofyourmindretorts,“Whileyoumaybewinningoutrightnow,you’regoingtoloseoutfurtherdowntheline,”yourespond,“Idon’tcareaboutfurtherdowntheline.I’mnotresponsibleforfurtherdownthelinerightnow.IwanttomakesurethatatleastrightnowImaketherightchoice.”Soatleastthereisalittleuptickinthegenerallineofyourlife.Andonceyou’vedecidedtodothatonce,youcandoitagain,andyoucandoitagain,untilitbecomesahabit.

Thentherearethereflectionstomakesurethatyoudon’tbeheedlessandcomplacent.There’srecollectionofdeath:thefactthatdeathcouldcomeatanytimeandthatyou’vegottopreparebecausedeathisn’ttheend.Aslongasthere’scravinginthemind,itjumpsontoanotherlife.TheimagetheBuddhagaveisofafireburningonehousethatthenjumpsacrosstoanotherhouse,burnsthenexthouse,thenthenext.Sowhatkindofhouseareyougoingto?Theimagekindofbreaksdownhere,butthecravingiswhatpullsyouon.

Whatkindofcravingsareyounurturinginyourmindrightnow?Whatcravingswouldbemoreskillfultonurture?Whathabitsdoyouwanttotakewithyouasyougoon?Yourealizethereisworktobedoneinthemind.Youcan’tjustputitofftotomorroworthenextdayornextweekornextmonthornextyear.Becauseyoudon’tknowifyouhaveanextdayoranextmonthoranextyear.Butyoudoknowthatyouhaverightnow.Thisbreathcominginandoutrightnow.Ifitsohappenedthatyousuddenlydiedrightnow,wouldn’tyouprefertobeinamomentofmindfulnessandalertnessratherthanwanderingaroundthinkingaboutwhoknowswhat?Sothat’sarecollectiontomakeyoumoreheedful,tohelpovercomelaziness.

There’smindfulnessimmersedinthebody,whichistohelpyouremember,“Doyouwanttokeepcomingbackasahumanbeing,orwouldyourathercomebackassomethingbetter?”There’salwaysthatissueatdeathwhenpeoplearereallypossessiveoftheirbodies.Theycomebackasaspirithoveringaroundtheirdeadbody.Wouldyouliketodothat?Thisbodymayseemokaywhileit’salive,butwhenit’sdead,it’sreallynotthatattractiveaplacetobe.Canyoulearnhowtodevelopasenseofdetachmentfromyourownbodynow,soyou’renotafraidtoletitgowhenyouhaveto?

Andthenmindfulnessofthebreathisapracticefordevelopingallthosegoodqualitiesthatyouneedtomakeyouraimsareality:mindfulness,alertness,ardency,concentration,anddiscernment.Thisistherecollectionthatyoucanmakeyourhome.

Thenfinallythere’srecollectionofpeace:thepeaceofnirvana.Remindyourselfthatthisisreallythedirectionyouwanttogo,thatthereisan

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attainmentoftruehappiness.Keepremindingyourselfofthedirectionwheretruehappinessliessothatyoudon’tgetdistractedbyotherideasabouthappiness.

Nowifyoufindyourselfhavingtroublesettlingdownwiththebreath,you’vegottheseothertopicstothinkabout.Theyshouldalwaysbethereinthebackgroundwhereyoucandrawonthemwhenyouneedthem.Aslongasthemindneedstothink,haveitthinkaboutsomethingthat’sreallyuseful.Aslongasit’sgoingtotalktoitself,makesuretheconversationisactuallyaskillfulconversation.Otherwise,youcanspendallyourtimeinviews,withoutanyvision.It’sadistinctiontheBuddhamakesintheMettaSutta.Hedescribestheidealmeditatoras“nottakenwithviews,butconsummateinvision.”Wespendmostofourtimetalkingabout,“Ithinkthisaboutthat,Ithinkthataboutthis,thisismyopiniononpolitics,thisismyopinionontheMichaelJacksonfeeding-festinthemediaandwhatever.”Butdoesitreallymatter?

AwhilebackIwasreadingMarkTwain’sautobiography,andoccasionallyhetalksaboutpoliticalissuesoftheday.HispoliticalopinionsarereallytheleastinterestingpartaboutMarkTwain.Hismoreinterestingopinionsarethoseabouttheuniversalsofhumannature.Youshouldhavethatattitudetowardsyourownthoughts.Yourreallyinterestingthoughtsareaboutthemoreuniversalthings,particularlythisissueofvision,whichmeansthatyouactuallyseewhatthemindisdoing,seehowit’screatingsufferingforitself.Andthismaynotbeatopicthatyoucantalkaboutwithotherpeople,butatleastitdoesn’tleadtocontroversy.Andit’sthemostimportantissueyoucantalkaboutwithyourself.

AstheBuddhasaid,thesourceofallconflictsintheworldcomesfromatypeofthinkinghecallspapañca,mentalproliferation,whereyourthoughtsjustgetoutofcontroltothepointwheretheycomebackandattackyou,i.e.theyputyouintodifficulties,theycreatetroubleforyou.Thesethoughtscomefromonebasicnotion:“Iamthethinker.”Youwanttoestablishyouridentitythroughyouropinionsaboutthings.TheBuddhadidnotencouragethiskindofthinking.Questionsthatcomefromthis—“WhoamI?WhatamI?WhatwillIbe?”—are,hesaid,questionsthatareinappropriateifyoureallywanttoputanendtosuffering,becauseinsteadoffreeingyou,theygetyoumoretiedupwithviewsandopinions.

Forinstance,thequestionaboutwhathappenstoanawakenedpersonafterdeath:Doesthepersonexist?Notexist?Both?neither?Ifyou’reaskingthesequestionsbecauseyou’reworriedaboutwhat’sgoingtohappentothis“I”who’sbeendoingthethinking,theBuddhawouldn’tansweryou.Hedidn’twanttoencouragethatkindofthinking.Hewantedtoencouragethetypeofthinkingthatlooksat:“Istheresufferinghererightnow?Where?WhatamIdoingthat’scausingthesuffering?WhatcanIdotoputanendtoit?”

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It’sinterestingtoreflectthathereweare,learningaboutourselvesthroughmeditation,butwhatkindofself-knowledgeisthis?Thequestions,“WhoamI,whatamI,whatwasIinthepast,whatamIgoingtobeinthefuture?”—thosequestionstheBuddhasaidtoputaside.Theself-knowledgehewasmoreinterestedinis,“WhatamIdoingrightnow?WhataretheresultsofwhatI’mdoing?WhatwhenIdoitwillbeskillful,leadingtogoodresults?WhatwhenIdoitwouldbeunskillful,leadingtoharmfulresults?Whatwouldbeformylong-termsuffering,whatwouldbeformylong-termhappiness?Thosekindsofquestionsareworthasking.Inotherwords,seeingyourselfashavingthepowertocreatelong-termhappinessandthenaskingyourself,“HowcanIdevelopthatpotential?”Butyoushouldalsolearntoseethatyouhavethepotentialforcreatingalotofharmandsuffering,sohowcanyouavoidthatpotential?

Thatkindofself-knowledge:that’svision.Andir’sreallyuseful.Unfortunately,oursocietyencouragesustohaveviewsaboutthingsyetdoesn’tencouragemuchvision.Butyoucantrainyourself.Youcandropthewaysthatsocietyteachesyoutotalktoyourself,andtrainyourselfinnewwaysthatpointyouinthedirectionofvision.You’renotsimplyaproductofsocialpressuresandsocialinfluences,becausethereissomethingthatreallyistotallyyours,whichissuffering.Nooneelsecanexperienceyoursuffering.Nobodyknowshowmuchyousuffer,howyousuffer.That’ssomethingonlyyoucanknow,butyoucanreallyknowit.AndastheBuddhapointsout,youcanalsolearnhownottosuffer.Thatkindofself-knowledge:that’svision.Andyouhavethefreedomtodevelopthatifyouwant.

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NoHappinessOtherthanPeaceOctober9,2009

N’atthisantiparamsukham,thereisnohappinessotherthanpeace.ThissayingoftheBuddhahasaninterestinghistory.Overtime,thetranslationturnedfrom“thereisnohappinessotherthanpeace”to“thereisnohappinesshigherthanpeace,”whichtotallychangesthemeaning.Perhapspeoplethoughtthatthereareotherkindsofhappinessnotrelatedtopeaceatall-—thehappinessofwinningoutoversomebodyelse,thehappinessofsensualdesire,eventhehappinessthatgoesalongwithbeingangry.Peopleliketobeangry.There’sacertainamountofpleasurewiththatandalltheotherdefilements,andthere’scertainlynopeacethere.

Butifyoulookcarefully,you’llseethateveninthedefilementsthereisamomentofrest,amomentofcertainty,amomentofsettlingin,evenifjustforasecond.Andsometimesitlastslonger.Afterall,theBuddhadidrecognizethatit’spossibletogetintoverystrongstatesofabsorptionbasedongreed,aversion,anddelusion.They’rewrongconcentrationbuttheyareabsorptionandthere’sanelementofpeace,anelementofstillnessthere.Whateverpleasurethosethingscontain,itliesinthosemomentsofpeace,thosemomentsofcertainty.Ofcoursetheproblemwiththosekindsofpeaceisthattheydon’tlastverylongandthey’reverytoxic,becausetheycanleadtoallsortsofdisturbanceafterwards.

ThisiswhytheBuddhasaidwehavetosearchforthehighestpeacetogetherwiththehighesthappiness.Theygotogether.Andthisiswhythesearchforthehighesthappinessisnotaselfishthing.TheBuddhahonorsourdesirefortruehappiness.Everywhere,hesays,thispathisforhappinessandweshouldtakeourdesireforhappinessseriously.It’snotsomethingweshouldbeashamedof.Wedon’thavetosay,“Well,I’lldelaymyownhappinessandmakeotherpeoplehappyfirst.”That’snottheBuddha’sapproachatall.Hesaysthatifyoutakeyoursearchforhappinessseriously,andfindahappinessthatreallyisreliable,itwilltakeyoutopeace—tothehighestpeacewhereyouarenotharminganyoneanywhere.

Andinthecourseofdevelopingthathappiness,wehavetodevelopreallyhonorablequalitiesofmind.There’sthewisdomthatseesthatlong-termhappinessisbetterthanshort-term,andthatithastodependonyouractions.That’swhythequestionthatliesatthebeginningofwisdomordiscernmentis,“WhatwhenIdoitwillleadtomylong-termwelfareandhappiness?”Thewisdomliesinthelong-term,anditliesinthefactthatyourecognizeyou’vegot

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todosomethingforthishappinesstocomeabout.Thenthere’sthecompassionthatcomesasacorollaryofthat,whichisyou

realizethatifyourpeaceisgoingtolast,ifyourhappinessisgoingtolast,ithastodependonnotcausinganyharmtoanybodyelse.Otherwisethey’lltrytodestroyit.Soyouhavetotaketheirdesireforpeace,theirdesireforhappinessintoconsideration.

There’sapassagewheretheBuddhatellsKingPasenadithatyoucansearchthewholeworldover,andyou’llfindnoonewhodoesn’thavefierceloveforthemselves.Youhavefierceloveforyourself.Everyoneelsehasthesamefierceloveforthemselves.Soifyourhappinessgetsinthewayoftheirfierceloveofthemselves,they’renotgoingtostandforit.There’dbenopeace.

Soyouhavetolookforahappinessthatdoesn’tdependonharminganybodyandthatrequirespurityinyouractions:thepurityofgenuinelycausingnoharm.Youhavetolookverycarefullyatyouractions.Whatareyoudoingthatcouldbecausingharmtoyourself,harmtootherpeople?It’scertainlynotwiseifyou’redoingthat.Andalthoughtheremaybegeneralinstructionsaboutwhichkindsofactionsareharmfulandwhichonesarenot,therearealotoflittledetailsthatcan’tbeputinbooks,thatyouhavetolearntoobserveforyourself.Soyouhavetowatcheachactionbywatchingyourintentionfirst,checkingthatouttoseeifit’sanhonorableintention,andthenwatchingyouractionasyou’redoingittoseewhatimmediateresultsit’sproducing.Ifit’sproducingharmfulresults,stop.Ifnot,youcancontinue.Afteryou’redone,lookatthelong-termresults.Ifyoufindoutonlyafterwardsthatyou’vecausedharm,thenyouhavetomakeupyourmindnottoengageinthatkindofactioneveragain,thatkindofintentioneveragain.Thengotalkitoverwithsomeonewhoseinsightyoutrust.

ThisisanimportantpartoftheBuddha’sinstructiononwhatwenowcallself-knowledge.Forhim,self-knowledgedoesn’tmeanknowingyourselfasathing,itmeansknowingyourselfintermsofactions.Andheprovidesacontextinwhichyoucandothiseffectively.ThisiswhyhesetupthemonasticSangha,sowe’dhaveagroupofpeoplewhoarefollowingtheBuddha’steachings,thatanybodycancomeandconsultwithandsay,“Ididthis,andIgottheseresults.WhatshouldIdo?”Inotherwords,youdon’thavetoreinventtheDharmawheeleverytimeyoufindyou’vemadeamistake.Youcantapintotheknowledgeandexperienceofpeoplewhoarefurtheralongonthepath.Thisishowwedeveloppurity.AstheBuddhatoldRahula,allthoseinthepastwhopurifiedtheirthoughts,words,anddeedsdiditinthisway.Allthoseinthefuturewhoaregoingtopurifytheirthoughts,words,anddeedswilldoitthisway.Andallofthoseatpresentwhoarepurifyingtheirthoughts,words,anddeedsdoitthisway.

Whatthismeansisthatifyoutakeyoursearchforhappinessseriously,you

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havetodevelopwisdom,compassion,andpurity,thevirtuesthataretraditionallyascribedtotheBuddhahimself.Thisispartofhisskillasateachertoshowthatifyoutakeyourhappinessseriously,youhavetodevelopgoodqualitiesofmind.It’snotapurelyhedonisticpursuit,norareyousimplylearninghowtoindulgeinpleasureinasophisticatedway.Yourealizethathappinessissomethingimportant,andifitreallyisimportant,thenyouhavetodevelopimportantqualitiesofmind.

Aswedothis,wefindthatouractionsbecomelessandlessharmful;thereislessandlesscauseforconflict.Ontheonehand,thatmakesiteasierforustopractice.Ontheotherhand,itmakestheworldabetterplacetobeingeneral—andinparticular,intermsofourthoughts,theworldofourownmindbecomesbetter,too,because,ofcourse,ouractionsandwordscomeoutofourthoughts.ThisiswheretheBuddhafindsthesourceofconflicttobeginwith.

There’sasuttawhereSakka,thekingofthedevas,comesdowntoseetheBuddhawithsomequestionstoaskhim.It’saninterestingsutta.ItstartsoutwithSakkatryingtogettheBuddhaintherightmoodtotalkwiththedevaking.Sohesendsdownoneofhismusicians.It’soneofthenicerpiecesofhumorinthePaliCanon.Themusiciancomesdown,hesingsasongabouttheBuddha,theDharma,theSangha,andlust.Thesongisdirectedtohisladylove,tellingherhowhelovesherasmuchasthearahantslovetheDhamma,catalogingherbodyparts,thepartshelovesasmuchasthearahantslovetheDhamma.YoucanimaginetheBuddhasmilingtohimselfwiththethought,“Thisisatotallydeludedlittledevahere.”Butattheendofthesong,hecomplimentsthedevaonhavingwrittenasongwherethemelodygoeswellwithwords,andthewordsgowellwiththemelody.Afterall,theBuddhahadbeenaprince,aconnoisseurofmusic,sohewouldknow.

ThenSakkacomesandaskstheBuddhaquestionsaboutconflict.Idon’tknowifyouknowthestory,butIndianmythologyhasastoryverysimilartooneinGreekmythology.There’sastoryofhowthedevasfoughttheasurasforcontrolofheavenandfinallybeattheasuras—justastheGreekgodshadtofighttheTitans.AndsoSakka,havinghadtowagewarevenwhenhewasadevaking,wasveryconcernedaboutconflict.“Whataretherootsofconflict?”heasks.TheBuddhatracesthemback—throughacquisition,desire,allthewaybacktopapañca,orobjectification,thetypeofthinkingwhereyouturnyourselfintoanobjectandthenturneverybodyelseintoanobject.Asanobjectorbeing,youneedaplacetostayintheworld,aplacetotakethefoodthatwillkeepyougoingasabeing.Soyouhavetostakeoutyourterritoryintheworld—whetherit’sphysicalterritory,materialterritory,emotionalterritory,evenyourviews.Thisleadstoconflict.Afterall,asyoumoveintotheworld,yourunintootherpeople,otherbeingswhoareinvolvedintheprojectofobjectifyingthemselvesandthey

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maynotliketherolethatyouassigntothem.Thereisconflictrightthere.Psychologiststalkalotaboutobjectification,howweturnotherpeopleinto

objects,andtheBuddha’sinsightwasthatwestartoutbyturningourselvesintoobjectsfirst.Tostoptheprocess,wefirsthavetochangethewayweviewourselves.Thisiswhythepathtopeaceandcalm—upasama,astheysayinthesuttas—startswithrightview.Insteadoflookingatyourexperienceintermsofyourselfandotherpeopleortheworld,i.e.,objectsintheworld,youlookatthingssimplyintermsofthefournobletruths—asstress,itscause,itscessation,andthepathleadingtoitscessation—termsthatdon’trefertopeopleatall.Buteachofthesetermscarriesaskill.

Inthecaseofstress,youhavetocomprehendit,whichmeansknowingitsothoroughly,seeingitsothoroughly,thatyoufinallygetdispassionatetowardit.Inthecaseoftheoriginationofstress,youabandonit,whichmeansnotcontinuingtodoitanymore.Thecessationofstressistobewitnessed,orverified,andthepathistobedeveloped.

Eachofthefournobletruthshasthreelevelsofknowledge:knowingthetruth,knowingthedutyorskillappropriatetothetruths,andthenknowingthatyou’vecompletedtheduty,masteredtheskill.Threetimesfourgivesyoutwelveaspectsoftheknowledgeofawakening,whichiswhattheDhammawheelstandsfor.BackinIndiawhentheycombinedsetsofvariablesandlistallthepossiblecombinations,theywouldcallitawheel.SothisistheDhammawheel.Andit’sinterestingthatthefirstsermonistheonlyplaceinthewholeCanonwheretheBuddhamentionsthis.It’shismostimportantteaching.You’dthinkitwouldbeallovertheCanon.Butit’sjustinthecontextofthisonetalk.Thereareafewreflectionsonthetopicinafewotherplaces,butthisistheonlyplacewherehesetsitoutclearly.Butit’sateachingwehavetokeepinmindallthetime.

Thisiswhyhehasusdivideourexperienceintothefournobletruths:sowecanknowwhattodowithwhatevercomesup.Ifwestillthinkintermsofselvesandtheworld,ourdutyistostakeoutourpartoftheworldthatweclaimfortheself,andthentodefendit.Butherehehasuslookatthingsinotherterms,withotherduties.Forinstancewithstress,ifyouthinkofyourselfasaself,youdon’tlikehavingthestressinyourself.Youtrytogetridofit.Butgettingridofitisnotthedutyunderthefourtruths.Thedutyistocomprehendit,toknowit.Thatrequiresyoutodevelopthepath—withthemindingoodstrongconcentration,mindfulandalert,imbuedwithrighteffort—soyoucandeveloptheskillneededtocomprehendstress.Becauseeachofthetasksisactuallyaskill.Thisiswhythepathisagradualpath,becauseittakesawhiletodeveloptheskills.Afterall,nibbanaisvery,verysubtle.Andeventhoughit’simmediatelypresent,andthepossibilityofreachingitistheoreticallyavailableatanymomentintime,ourpowersofperceptionarenotuptoit,ourskillsarenotskillful

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enough,notsubtleenough.Sowehavetoraisethesubtletyofourmindaswedeveloptheseskillsuntil

finallywereachthelevelwherewecanhavethatsuddenawakeningintotheultimatepeace.TheimagetheBuddhagivesisofthecontinentalshelfoffofIndia,agradual,gradualslopeoutandthen,allofasudden,asharpdrop.Thereasonthepathhastobebothgradualandsuddenisbecausenibbanaisbothpresentandsubtle.

Sowehavetograduallydevelopthesubtletyofourmindssothatwecanthensee,“Oh,it’srighthere.”AstheBuddhasaid,it’ssomethingyoutouchwithyourbody,seewithyourbody.Thesynesthesiathereisinteresting.There’snomoredivisionamongthesixsenses.There’sjustanawarenessthat’soutsideofthesixsenses,butit’sknownrightwhereyouhadyoursenseofthebody.

Andthat,hesays,istheultimatepeace.Itcausesnoharmtoanyone.It’sadimensionofnoobjectificationatall.Eventhequestionofwhathappenstoyouwhenyoureachthatdoesn’toccuranymore,becausethe“you”thatyoucreatedasanobject,ortheworldthatyoucreatedasaplaceforobjects,appliesonlyasfarasthesixsenses.Theconceptoftherebeingnothing,noobjects,alsoappliesonlyasfarasthesixsenses.Whenyoumovebeyondthesixsenses,thoseconceptshavenomoremeaning.

Butrightnowwestillliveinthesixsenses.We’restillobjectifying.SosometimestheBuddhawouldanswerinanobjectifyingwaythekindsofquestionsheordinarilywouldnotanswer,suchas,“WhatwasIinthepast?WhatamIgoingtobeinthefuture?”Ordinarilyhewouldputthosequestionsaside.YetthereareoccasionalpassagesintheCanonwherehetalkstopeopleaboutwhattheywereinthepast.Buthespeaksinwaysthataredesignedtogiverisetothesenseofdispassionthatcomeswithcomprehension,i.e.,youseethatthisreallyisalotofsuffering.Goingthroughthisprocessofsamsara-ingisprettymiserable.

You’veprobablyheardthecomparisonofallthewaterintheoceansasbeinglessthanthetearsyou’veshed.Well,there’sasuttawherethecomparisonisevenmoredramatic.Hesaysthatallthebloodyou’velostbyhavingyourheadcutoffisgreaterthanthewaterintheoceans.Thewaterintheoceanislessthanthetearsyou’veshed,andit’slessthanthebloodyou’velost.Hegoesthroughallthedifferentwaysyoumighthavelostbloodbyhavingyourheadcutoff—forexample,whenyouwereacow,thenumberoftimesyou’vebeenacowandhaveyourcow’sheadcutoff—theamountofbloodyou’velostfromjustyourcowlivesisstillgreaterthanallthewaterintheoceans.Thenumberoftimesyou’vebeenasheepandhadyoursheep’sheadcutoff:thebloodyoulostthenisgreaterthanallthewaterintheoceans.Andsoonthroughdifferentbeings,differentkindsofanimals.Thenhegoesintothetimesthatyouwereathiefandhadyour

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headcutoff,thetimesyouwereanadultereroradulteressandhadyourheadcutoff.It’sanawfullotofbloodandit’sanawfullotofmiserableexistences.Justthinkingaboutthefactthatyou’vebeenequippedwithacow’sheadthatmanytimes,orasheep’sheadthatmanytimes,isoverwhelminglydismaying.

Soheanswersthequestionofwhatwereyouinawaythatreallydoesleadtodispassion,acomprehensionofsuffering—thisisenough.ThesuttastatesthatallthemonkswholistenedtothatparticularDhammatalkallbecamearahantsrightaway—becausetheysawthatinobjectifyingyourself,thesearethekindsofobjectsyoucomeupwith.Youbecomeathief,youbecomeahighwayrobber,youbecomeanadultereroradulteress,youbecomecows,sheep,goats,whatnot.Thereareconstantopportunitiestoobjectifyyourselfinreallyawfulways.There’sconstantconflict.

TheBuddha’sinsightisthatifyoulearnhowtostopobjectifyingyourself,thenyoudon’tturnotherpeopleintoobjects.Youcanlivewiththemwithalotgreaterpeace.Andonceyoufindthepeaceofnibbana,you’vefoundahappinessthatdoesn’trequirethatanybodysufferatall.

Sothisiswherewefindtheultimatehappiness,becauseit’salsotheultimatepeace.It’sagiftnotonlytoourselvesbutalsotoeveryoneelse,whichiswhythisissuchagoodpathtobeon.Thereissomestressonthispath,therearesomedifficultiesinfollowingthispath;wehaven’ttotallygottentotheplacewherewe’renotplacingaburdenonotherpeople;andwehavetomaketheefforttobeasunburdensomeaspossible.Thesimplefactthatwe’reherewithabodythatneedstobefed,clothed,sheltered,givenmedicinedoesplaceaweightontheworld.Sothere’snorealreasonwhyweshouldwanttocomebackevenifwehavealtruisticreasons,foritstillimposesaweight,aburdenonotherpeoplejusttomaintainthisbody.Soahappinessthatdoesn’trequirethatkindofweightorthatkindofburdenisaverypreciousthing.Andthepathleadingtothathappinessandthepeacethatcomeswithitispreciousaswell.

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InsightintoPainJune5,2010

Painisafactofconsciousness.It’swhatdistinguishesusfromrobots.Robotscanhavesensors,buttheydon’tfeelpain.It’sourmainsubjectiveburden—whichiswhytheBuddha’steachingsaresuchagift.There’saprincipleinpostmodernthoughtthateveryattempttoteachpeoplesomethingisanactofaggression,becauseyou’retryingtomakethemsubmittoyourviewofthings.ButtheBuddha’steachingsareahugeexceptiontothat.Hedidn’tforceanybodytoaccepthisteachings.Heofferedhisteachingsastherapy.Youcantakethemandusethem,oryoucanputthemaside,paythemnomind.Hedidn’tneedanyone’sapproval.Hedidn’tneedtoexertpoweroveranyone,becausehehadalreadyfoundatruehappinessthatnothingcouldchange.Hesimplyofferedhisteachingsasagifttotheoneproblemthateverybodyshares.Nowit’struethatwedon’tshareoneanother’spain--Idon’tfeelyourpain,youdon’tfeelmine.Whenapoliticiansays,“Ifeelyourpain,”youwonderwhathe’sfeeling.Buteachofusknowswhatpainislike,andeachofuswantsasolutiontoit.

TheBuddhasaysthattheprimaryreactiontopainistwofold.Oneisbewilderment,notunderstandingwhereitcomesfromorwhyit’sthere.Thesecondreactionisasearch:Isthereanyonewhoknowsawayortwotogetridofthispain?Particularlywithanimalsandyoungchildrenwhocan’tspeakyet,there’snotmuchcomprehension.There’sthesensationofpain,thedefinitefeelingofpain,butthere’sahugequestionthatgoesalongwithit:“Why,why,why?Whatisthis?Why,whyisthishappening?”That’sthebewilderment.Aswebegintofindthatthereareotherpeoplewhocanhelpassuageourpain—startingwithourmotherandfather—westartlookingoutside.Somepainstheycantakecareof,butalotofpainstheycan’t.Sowelooktootherpeoplebeyondthem.

TheBuddhaistheretofillinthatgap,becausebewildermentoftenleadstoreallymistakenideas—lookingtothewrongpeople,takingupthewrongideasabouthowpaincanbeovercome.SotheBuddhagivesushisexpertadvice.He’slikeadoctor—butnotonewhosimplygivesusashotandsendsushome.He’slikeanold-fashionedherbaldoctorwhogivesyouaprescription.It’suptoyoutofindtheherbs,makethemintomedicine,andtakeit.Andyouhavetoadjustyourlife:avoidingcertainfoods,eatingotherfoods,avoidingcertainactivities,exercisingincertainways.Inotherwords,theactualtreatmentisuptoyou.ThesamewiththeBuddha:He’snotgoingtotakethepainawayforyoubuthedoestellyouwhatyoucandotoovercomethesuffering.

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Inparticular,hetalksabouttwokindsofpain,twokindsofsuffering.There’sthepaininthethreecharacteristicsandthere’sthepainorsufferinginthefournobletruths.Thepaininthethreecharacteristicsissomethinguniversal.Whereverthere’saprocessoffabricationwhereconditionscometogethertocreateotherconditions,there’sgoingtobestress:thestressinherentinthefactthatthingsariseandpassaway,thestressinthefactthattheircomingtogethercontainstensionandcan’tbepermanent.

Butthat’snotthesufferingthatweighsdownthemind.Theextenttowhichitdoesweighdownthemindcomesfromthefactthatwehavecraving.Thecravingiswhatreallyweighsusdown.That’sthesuffering,thepaininthefournobletruths.That’sthetypewecandosomethingabout.It’soptionalsuffering.Andthepathtoputanendtothatoptionalsufferingisthenobleeightfoldpath,orthethreefoldtraining:virtue,concentration,discernment.

Virtueherestartswithouractivitiesintermsofspeechandphysicalactivities.Butitpointstosomethingreallyimportantinthemind:thatthoseactivitiesarebasedonourintentions.Thereareseveralpurposesforthisaspectofthepractice.Oneisthatifyouharmothers,it’sgoingtobehardforyoutopractice.Thekarmicretributioncreatesdifficulties.Thenthere’stheregretyoufeelwhenyourealizeyou’veharmedyourselforsomebodyelse.Asthemindistryingtosettledowninconcentration,thatbecomesathorninthemind,makingithardtosettledown.Traininginvirtueisawayofavoidingthosedifficulties.

Butatthesametime,traininginvirtueisalsotraininginmindfulness,traininginalertness,trainingincompassion,allofwhicharegoodqualitiesofmindyou’llhavetouseinmeditation.Asyoudothis,you’regettingverysensitivetoyourintentionsbecausetheintentioniswhatdetermineswhetheryou’rebreakingapreceptornot.Wegothroughlifebeingsoignorantofourintentionsandcoveringthemupwithdenial,especiallytheunskillfulones.Whenyouaskpeoplewhytheydidsomething,theyoftenhavetostopandthinkforalittlewhileandreconstructit.Theyweren’treallythereasthedecisionswerebeingmade.Sothepreceptstrytomakeyoumoreandmorepresenttoyourintentions,moresensitivetotheresultsofyouractions.

Thenthesameprinciplegetscarriedintothemind.Whenyou’repracticingconcentration,youwanttobeveryclearthatthisisanaction,anactivityyou’reengagedin.You’rethinkingandevaluatingasingleobject.You’reholdingasingleperceptioninmind.AstheBuddhasaid,thelevelsofconcentrationareaseriesofperceptionattainments,allthewayfromthefirstjhanaupthroughthedimensionofnothingness.Ateachlevel,there’saperceptionyouholdinyourmind,amentallabelyouapplytoyourobject.That’swhatkeepsyouintouchwiththeobject,suchasthebreath.Therearemanythingsthatyoucouldbesensitivetoinyourawarenessofthebodyrightnow,buttheBuddha’sasking

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thatyoubesensitivetothedimensionofbreathenergy:thein-and-outbreathandtheotherbreathenergiesinthebody.Youtrytostaytunedtothatlevelofawareness,thataspectofbeingsensitivetoaphysicalbodysittinghere.

WhentheBuddhatalksaboutbeingawareofthebody,he’salsogettingyoutobeawareofthefourproperties:thewindproperty,thefireproperty,thewaterproperty,andtheearthproperty.Theseareallaspectsofhowyousensethebodyfromwithin.Thewindistheenergyormotion.Earthisthesolidity,firethewarmth,andwaterthecoolsensationsthatgowiththeflowofthebloodthroughthebody,forexample.Asyoufocusonthoseaspectsofyourbody,youfindthattherearealsofeelingsofpainorpleasure.It’simportantthatyoulearnhowtodistinguishthosefeelingsfromthefourproperties,becauseotherwisetheygetglommedtogether,especiallytheearth,thesolidaspectofthebody.Whenthere’sapain,youtendtoglomitonwiththesolidsensations.Thatmakesthepainseemsolidandhard.

Hereisanareawhereyoucangetsomeimportantinsightsintohowperceptionscancreateproblems.Theperceptionofthepainhasgluedthepaintothesolidsensationsofthebody,makingthepainseemalotmoresolidthanitactuallyis.Toseethis,youhavetostayconcentrated,tostaywiththesenseofthebodyandnotkeepflyingofftoothermentalworlds.Then,whenyou’resolidlyhere,youcanstartmakingdistinctions:whichsensationsaretheearthsensations,whichonesarethewater,fire,breath,orwind?Andthenwhichsensationsarethepainsensations?They’redifferentthings.

Whenyoucanseethatdistinctionandlearnhowtoapplydifferentlabelstothosedifferentsensations,youtakeahugeburdenoffthemind.Eventhoughtheremaystillbepaininthebody,theminddoesn’thavetobepainedbyit.Youbegintoseethattheperceptionisthebridgebetweenthephysicalpainandthesenseofsufferingorbeingburdenedinthemind.Howdoesthisperceptioncreatecraving?Becausewelayclaimtothebody.Thewholemasshereisusorours.Assoonaspaincomesin,ourterritoryhasbeeninvaded.Wesensethepainasaimingatus.It’stryingtodosomethingtous,tryingtomoveinonourspace.

Butifyoucanpracticeholdingdifferentperceptionsofwhat’sgoingon,therecanstillbepain,butit’snotinvadingyourterritory.Whenyou’renottryingtotakepossessionofthatterritory,you’renotopeningyourselfuptoattack.

Sothat’sanotherlevelofperceptionthatyouwanttobeabletodistinguish:thatwhenyou’reawareofsomething,youalsotendtotakepossessionofit.However,it’spossibletobeawarewithouthavingthatsenseofpossession.Justasyou’reawareofthemountainoverthereonthehorizon,thesunonthemountain,thetrees,thechaparral:Youlookatthemandyou’reawareofthem,butthere’snosenseofpossession.They’renotyours.Aslongasmountainsand

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chaparraldon’tdoanythingtoinvadeyourspace,there’snosuffering.Butifyouweretoinvadethem,therewouldbe.Ifyouwentoutandtriedto

takepossessionofMountPalomarorMountPala,therewouldbeproblemswiththelegalowners.Butaslongasyoudon’ttakepossessionofthem,there’snoproblem.Solearnhowtoapplythatsameprincipletoyoursenseofinhabitingthebody.Yourawarenesscanbehere,thebodycanbehere,buttheredoesn’thavetobeayouinhabitingit.There’sjustthissenseofthebodythatyou’reawareof.

Now,toseethemovementsofthemindasit’sapplyingtheseperceptionstothings,creatingthebridgesthatallowstresstocomeintothemind:Thatrequiresalotofstillness,whichiswhytheBuddhasaidthatgenuineinsightsreallydorequirestrongconcentration.Youcanhaveinsightsaboutotherthingswithoutmuchconcentration—youseelittlemovementsinthemindhereandthereinarandomkindofway,anddrawinterestingconclusions.Buttheinsightsthatreallygodeepintothemind,thatreallyhaveanimportantimpactinfreeingthemind,aretheinsightsthatcomefromseeinghowyou’retryingtotakecontrolofsomethingsoyoucangainpleasureoutofit,butitturnsaroundanditbitesyou.AsinAjaanChah’simage:thetailofthesnakelookspretty,andtheteetharewayontheotherend,sowefigurethatit’ssafetograbholdofthetail.

It’swhenyourealizethattheteethandthetailareallpartofthesamebody:Thosearetheinsightsthatarereallyimportant,thatmakeabigdifference.Forthoseyouhavetobeveryquietbecausethatmovementofmindthattriestotakeoversomethingsothatyoucanfeelthatyou’reincontrolofit,convincedthatitcanleadyoutohappinessandpleasure:It’ssoinstinctive,soundertheradar.There’ssuchanof-coursenessaboutit—ofcourseyou’dthinkthatthisisyourbody,ofcourseyou’dfeelthisway,ofcourseyou’dhavethoseperceptions—thatit’sreallyhardtocatch.

Thisisanimportantaspectofinsight:learninghowtoquestionthe“ofcourse,”learningtoseethingswithneweyes,gettingoutofyouroldhabitsoflookingandunderstanding,andthenturningaroundtolookatthoseoldhabits.“Ohmygosh,theyreallydocausealotofunnecessarysufferingandstress.”

Soanimportantaspectofconcentrationpracticeislearningtogetoutofyouroldhabits.Insteadofthinkingaboutthingsasyounormallydoorfocusingonthingsasyounormallywould,trytoholdontoyourperceptionofthebreathregardless.Themindmaysay,“Thisisstupid;you’renotgettinganyinsights,”butyoucansay,“Sorry,whetherit’sstupidornot,Idon’tcare.I’mjustgoingtokeepondoingthis.”You’reheretolearnsomethingnew.AstheBuddhasaid,you’repracticingtorealizewhatyouhaven’trealizedbefore,toattainwhatyouhaven’tattainedbefore,andthatmeansyouhavetodothingsyouhaven’tdonebefore.

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Soyoustickwiththebreathregardlessofhowtemptingitmaybetogothinkingaboutotherthings,focusingonotherthings.Youstayrighthere,righthere,righthere.Developthestrengthofmindthatcanstickwithsomethingregardless.TheimageAjaanFuangusedwasofaredant.InThailandtheyhavebigredantsthatbitesotenaciouslythatifyoutrytopullthemoff,sometimestheirheadsdetachbeforetheirjawswillletgo.That,hesaid,isthekindoftenacityyouwantasyou’restickingwiththebreath,becauseitrearrangesprioritiesinthemind.Thepartofthemindthatsays,“I’mbored.I’dliketothinkaboutsomethingelse”:YouhavetosayNotoit—“No,no,no,juststayrighthere.”

Indoingthat,yougetthemindoutofitsnormalconversations,itsnormalwaysofdoingthingsandapproachingthings.Onlywhenyougetoutofyournormalwayscanyouturnaroundandlookatyournormalwaysandgetsomeperspectiveonthem,toseethateventhoughthepainsofconditionsareanormalpartoftheworld,thesufferingthatthemindtakesonistotallyoptional.It’sbecauseofourownlackofskillthatwesuffer.

Sothisiswhydiscernmentissocrucialforseeingthedistinctionsbetweenthingsweotherwiseglomtogether—glommingthepainontothesolidpartsofthebody,glommingsomemeontothatpaininthesolidpartsofthebody—sothatit’sallabig,solid,stickymess.Whenyoulearnhowtodistinguishthings,makedistinctions,seethedifferences—say,thatafeelingofpleasureorpainisnotthesamethingasasenseofsolidity,orthatbeingawareofthebodydoesn’tmeanthatyouhavetolayclaimtothebody—therecanbeasenseofseparationbetweenthemindanditsobject.Whenyoucanseethesedistinctions,that’showreleasecomes.

Afterall,thethreefoldtrainingisnottheendofthestory.TheendofthestoryisthefourthofwhattheBuddhacalledthefournobledhammas:virtue,concentration,discernment,andrelease.Thesefournobledhammasgiveamorecompletepictureofwhatwe’reaboutherethanyougetfromjustthelistofthetripletraining.We’rehereforrelease.Yourecognizediscernmentasgenuinediscernmentbywhatitdoes:Itbringsrelease.Youseesomethingradicallydifferent,somethingyoudidn’tseebefore.Youunderstandsomethingyoudidn’tunderstandbefore,andintheunderstanding,there’sareleasefromsuffering.That’sthekindofinsightwe’relookingfor.Otherinsightsmaybeusefulalongtheway,butyoudon’twanttostopwiththem.

ThisisoneofthereasonswhyAjaanFuangsaidnottogoaroundmemorizingyourinsights,becauseiftheinsightisgenuine,itbringsfreedomrightthere.Itdoessomething.It’snotjustinformation.It’saninsightthatmakesadifference,servesapurpose,accomplishessomething.That’swhenthediscernmentisnobleandleadstonoblerelease.

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MettaMeansGoodwillMarch9,2011

Everymorning,everynighthereatthemonastery,werepeatamettachant,expressinggoodwill,limitlessgoodwill,forourselvesandallotherbeings.Andthere’sareasonwhywedoitsooften.It’spartofthemotivationforwhywepractice.Wewanttofindtruehappiness.Wewanttomakesurethatweactontheintentionnottoharmanyoneinthecourseoffindingthathappiness.Therearetworeasonsforwantingtokeepthisintention—adesireforharmlesshappiness—uppermostinourminds.Thefirstisthatifourhappinessdependsonsomebodyelse’ssuffering,it’snotgoingtolast.They’lldowhattheycantodestroyit.Thesecondreasonistheplainqualityofsympathy:Ifyouseesomeonesuffering,it’spainful.It’shardtofeelhappywhenyouknowthatthathappinessiscausingsufferingforothers.

Butdevelopinggoodwillforeverybodydoesn’tcomenaturally.Ittakesworkbecausetherearealotofpeopleouttherewhoaredoinghurtful,despicablethings.It’shardtofeelfriendlytowardthem.Sowehavetositdownandthinkaboutwhywemightwanttohavegoodwillforthem.

First,wegavetounderstandthequalityofgoodwillitself.TherearethreeplacesintheCanonwheretheBuddharecommendswhatyoumightcallmettaphrases—phrasesfordirectingthoughtsofgoodwill.Theseareagoodguideforgainingaclearideaofwhatmettameans.Oneisthatsetwechanteveryday:“Mayalllivingbeingsbehappy,freefromstressandpain,freefromanimosity,freefromoppression,freefromtrouble.Maytheylookafterthemselveswithease.”

Noticethatlaststatement:“Maytheylookafterthemselveswithease.”We’renotsayingthatwe’regoingtobethereforthemallthetime.Andmostbeingswouldbehappierknowingthattheycoulddependonthemselvesratherthanhavingtodependonothers.IonceheardaDharmateachersaythathewouldn’twanttoliveinaworldwheretherewasnosufferingbecausethenhewouldn’tbeabletoexpresshiscompassion—whichyouthinkaboutit,isanextremelyselfishwish.Youneedotherpeopletosuffersoyoucanfeelgoodaboutexpressingyourcompassion.Thebestattitudetohaveis,mayallbeingsbehappy.Maytheybeabletolookafterthemselveswithease.Thatwaytheycanhavethehappinessofindependenceandself-reliance.

AnothersetofmettaphrasesisintheKaraniyaMettaSutta.Theystartoutby

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saying,“Mayallbeingsbehappyatheart,whethertheyarelongorshort,bigorlittle,strongorweak,”butthentheygoontosay,“Maynooneharmanyoneelseordespiseanyoneelseorwishthemharm.”Insayingthesephrases,younotonlywishforbeingstobehappy,butyoualsowishthattheyavoidtheactionsthatwouldleadtobadkarma,totheirownunhappiness.Youhonortheprinciplethathappinesshastodependonaction:Forpeopletofindtruehappiness,theyhavetounderstandthecausesforhappinessandactonthem.Soagain,you’renotsayingthatyou’regoingtobethereforthemallthetime.You’rehopingthatpeoplewillwiseupandbethereforthemselves.

TheKaraniyaMettaSuttagoesontosay,whenyou’repracticingthis,youwanttoprotectthisattitudeinthesamewaythatamotherwouldprotectheronlychild.Somepeoplewhomisreadthat,thinkingthatthey’resupposedtocherishalllivingbeingsthesamewayamotherwouldcherishheronlychild.Butthat’snotwhattheBuddhaissaying.He’ssayingthatyoutrytoprotectyourgoodwillasamotherwouldprotectheronlychild,lookingafteritallthetime,makingsurethatitdoesn’twaver.Becauseagain,youdon’twanttoharmanybody.It’susuallyduringthosewaveringsthattheharmhappens,soyoudoeverythingyoucantoprotectthisattitude.So,astheBuddhasaystowardtheendofthesutta,youshouldstaydeterminedtopracticethisformofmindfulness:themindfulnessofkeepinginmindyourwishthatallbeingsbehappy,tomakesurethatitalwaysinformsthemotivationforeverythingyoudo.

Finallythere’sanotherpassagewheretheBuddhataughtthemonksachantforspreadinggoodwilltoallsnakesandothercreepingthings.Thestorygoesthatamonkmeditatinginaforestwasbittenbyasnakeanddied.ThemonksreportedthistotheBuddhaandherepliedthatifthatmonkhadspreadgoodwilltoallfourgreatfamiliesofsnakes,thesnakewouldn’thavebittenhim.ThentheBuddhaheteachesthemonksthechantforexpressingmettaforallsnakes—andnotonlyforsnakes,butalsoforallfootlessbeings,twofootedbeings,four-footedbeings,manyfootedbeings.Mayallbeings—whethertheyhavenofeetortwofeet,orfourfeetormanyfeet—meetwithhappiness,maytheybefreefromsuffering.Thenhegoesthroughalistofallkindsofcreepingthings:rats,snakes,scorpions,lizards.Maytheyallbehappy.Maytheymeetwithgoodfortune.Andmaytheygoaway.Inotherwords,thisexpressionofmettatakesintoconsiderationthetruththatlivingtogetherisoftendifficult,especiallyforbeingsofdifferentspeciesthatcanharmoneanother,andthehappiestthingforbothsidesmayoftenbetoliveapart.

AjaanFuang,myteacher,oncediscoveredthatasnakehadmovedintohisroom.Soforthreedaystheylivedtogether.Hewasverycarefulnottostartlethesnakeormakeitfeelthreatenedbyhispresence.Butfinallyonthethirdday,ashewassittinginmeditation,headdressedthesnakequietlyinhismind.Hesaid,

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“Look,it’snotthatIdon’tlikeyou.Idon’thaveanybadfeelingsforyou.Butourmindsworkindifferentways.It’dbeveryeasyfortheretobeamisunderstandingbetweenus.Therearelotsofplacesoutinthewoodswhereyoucanlivewithouttheuneasinessoflivingwithme.”Sohesatthere,spreadinggoodwilltothesnake,andthesnakeleft.

Thesedifferentwaysofexpressinggoodwillshowthatgoodwillisnotnecessarilythequalityoflovingkindness.You’renottheretocherishthesebeingsortolookafterthem.Youwishthemwell,sometimesrealizingthatthebestthingforeverybodywouldbetoliveseparately,witheachofusunderstandingthecausesforhappinessandeachbeingabletolookafterhimorherselfwithease.Thisisanattitudeyoucanextendtoeverybody,regardlessofhowmuchyoulikeordislikethem,orofhowgoodorbadtheircurrentbehavior.Ifweweretoldtoloveeverybodyandtowanttobekindtoeverybody,tolookafterthem,therearealotofpeopleouttherethatareprettyunlovable.TheBuddhaisnotaskingyoutolovethem,justtowishthemwell:Maytheybehappy.Maytheyunderstandthecausesforhappiness.Maytheyavoidthekindofbehaviorthatcausessuffering.Maytheylookafterthemselveswithease.Thatwaythewholeworldcouldbeatpeace.

Althoughthesearegoodattitudestodevelopatalltimes,theBuddharecommendstwosituationswherethey’reespeciallyimportanttodevelop.Oneiswhenyou’rebeingharmedbyotherpeople,orfeelingthreatenedwithharm.Youtrytodevelopanattitudeofgoodwillforthosepeopleandthen,startingwiththem,youspreadthatattitudeouttoencompasstheentireuniverseofbeings.Try,theBuddhasays,tomakeyourmindaslargeastheRiverGanges,oraslargeoftheearth—inotherwords,largerthantheharmthey’redoingorthreateningtodotoyou.Maytheybehappy.Maytheystopcausingsuffering.Maytheystopsufferingthemselves.You’retaughttothinkinthiswaysothatyoudon’treactinunskillfulwaystotheirunskillfulbehavior.

AnothertimetheBuddharecommendsdevelopinganattitudeofinfinitegoodwilliswhenyourealizethatyou’veharmedothers.Yourealize,hesays,thatgettingtiedupinremorseisnotgoingtoundotheharm.Soremorseisnohelp.Ifyoutieyourselfupinremorse,it’sveryeasyforyoutoweakenyourselfandasaresult,endupdoingharmtoothersagain.Soyousimplynotethefactthatwhatyoudidwasamistakeandthenyouwishthatpersonwell.Thenyouwishallbeingswell,asawayofhelpingtoguaranteethatyouwouldneveragainintentionallytrytocauseharm.Andthenyouhavetoactonthatdetermination.Youcan’tjuststopwiththatwishandthenpretendthatyou’vetakencareofeverything.You’vegottolookatthesituationsinwhichyoulive.Youhavetokeepyourthoughtsofgoodwillinmind.Wheredoyoutendtocauseharm?Isitthroughyourwords?Isitthroughyouractions?Howcanyouactindifferent

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ways?Howcanyouspeakindifferentways?Inotherwords,trytobeafairjudgeofyouractions.Ifyouseethatyour

instinctivewayofreactingtothesituationisunskillful,sitdownandaskyourself:Whatwouldbeamoreskillfulwayofhandlingthesituationthenexttimeitcomes?ThisfitsinwiththeBuddha’steachingsonpreventingunskillfulstatesfromarising.Thesearetimeswhenyoureallydohavetothinkaboutthepastandthinkaboutthefuture,i.e.whereyou’vemadeamistakeinthepastandwhatyoucandointhefuturenottorepeatit.

Thesameprincipleappliestoobservingtheprecepts.Onceyouknowthatyou’renotgoingtokillanything,youhavetositdownandlookatyourhouse.Howcanyouarrangethingsinyourhousesothatyou’renotattractingants,cockroaches,orwhatever.Don’ttreatthesepestsasasurprisewhentheycome.Theyarethingsyoucananticipate.Soit’sausefulexercisetositdownandlookatyourlifetofigureoutinwhatwayscanyoubelessharmful.IfsituationXweretoarise,howcanyouprepareyourselfaheadoftimesothatyoudon’trespondinyouroldunskillfulways?

Thisteachesyoutobemeticulous,scrupulousinfollowingyourwishforallbeingstofindhappiness,truehappiness.Inotherwords,yourgoodwill,tobemosteffectivebothinsideandout,can’tbejustafloatingsortofgeneralidea.Youhavetoapplyittothenitty-grittyofallyourinteractionswithothers.Thiswayyourgoodwillbecomeshonest.Anditactuallydoeshaveanimpact,whichiswhywedevelopthisattitudetobeginwith:tomakesurethatitactuallydoesanimateourthoughts,ourwords,andourdeeds.

AstheBuddhasaid,thedevelopmentofgoodwillisoneofcausesfortruehappiness,ahappinessthat’sgoodforeverybody.Andthatkindofhappinessisreallyspecial.Alltoooften,thepleasuresoftheworldrequirethatifsomebody’sgaining,otherpeoplehavetolose.Butwiththiscauseforhappiness,everybodygains.

Sodevelopitasmuchasyoucan.

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TableofContents

Titlepage 2Copyright 3AnchoredbySkillfulRoots 4LimitlessThoughts 8TrustworthyJudgment 12InformingtheWholeCommittee 15Equanimity 19AppropriateAttention 24TheBalanceofPower 30PeopleSufferfromTheirThinking 35Discernment 40RightLivelihood 44TheThinkingCure 47Energy&Efficiency 51OnNotBeingaVictim 54Doing,Maintaining,Using 57BeforeYourFaceWasBorn 60TheRiddleTree 64ClosetoWhatYouKnow 68PracticingYourScales 73FeedingFrenzy:DependentCo-arising 77GoodwillAllAround 83TruthsoftheWill 87TakingResponsibility 91OverwhelmedbyFreedom 96ARefugefromModernValues 101

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TwoKindsofMiddle 105ShootYourPainswithWisdom 109WildernessWealth 113Disenchantment 117IntheLandofWrongView 121RightMindfulness 125TheBestofaBadSituation 130FiveStrengths 135TheHumbleWaytoAwakening 139Ignorance 143InTermsoftheFourNobleTruths 147FaithintheBuddha’sAwakening 150FabricatingagainstDefilement 154FeedingyourAttackDogs 158AgainstYourType 163ThoughtswithFangs 167ASlavetoCraving 170TheWoundedWarrior 174TheEnnoblingPath 178TheWisdomofTenacity 183Arising&PassingAway 188TurtleMeditation 192TrueProtectionfortheWorld 196ToBeYourOwnTeacher 200TheContextforNoContext 204TheUsesofEquanimity 209ThereisThis 214FacingYourResponsibilities 218

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XtremeDrama 221InChargeofYourWorld 226GivingMeaningtoLife 230TheBrahmaviharasonthePath 233GoodwillFirst&Last 238AStrangertoYourThoughts 242AchievingBalance 246BeyondInter-eating 250TheKarmaofPleasure 254TheRiversofKarma 258TheLuminousMind 262Values 267TheFreedomtoGive 273TheLotusintheMud 278BalancingTranquility&Insight 282SuccessonthePath 288Inconstancy 292TheWilltoAwaken 297TheLimitsofOldKamma 303TheBuddha’sInvestmentStrategy 308ASoiled,OilyRag 312TakingCharge 317Views&Vision 321NoHappinessOtherthanPeace 326InsightintoPain 332MettaMeansGoodwill 337

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