In the Elephant’s Footprint : Three Talks · questions about this book may be addressed to Metta Forest Monastery Valley Center, CA 92082-1409 U.S.A. additional resources More Dhamma

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IntheElephant’sFootprint

T H R E E T A L K S

ṬhānissaroBhikkhu

PALELAIBUDDHISTTEMPLE

SINGAPORE

DECEMBER15–17, 2017

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copyright 2018ṭhānissarobhikkhu

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Ven.Sāriputtasaid,“Friends,justasthefootprintsofallleggedanimalsareencompassedbythefootprintoftheelephant,andtheelephant’sfootprintisreckonedtheforemostamongthemintermsofsize;inthesameway,allskillfulqualitiesareincludedinthefournobletruths.Inwhichfour?Inthenobletruthofstress,inthenobletruthoftheoriginationofstress,inthenobletruthofthecessationofstress,andinthenobletruthofthepathofpracticeleadingtothecessationofstress.”—MN28


1:THEWISDOMOFGOODNESS

December15,2017

ItusedtobethatpeoplethoughtthatBuddhismwasverypessimisticandtalkedaboutnothingbutsuffering,suffering,suffering.Nowadays,though,peoplearebeginningtorealizethattheBuddhawasactuallytalkingabouthappiness.Hetalkedaboutsufferingbecausehewantedpeopletounderstandthatthereissufferinginlifebutthatit’salsopossibletofindhappinessinspiteofthesuffering.Infact,histeachingsareallaimedathappiness.It’sjustthatwehavetocomprehendsufferingbeforewecanfindahappinessthat’sgenuineandtrue.

Butstill,peopleofteninterprettheBuddha’steachingsonhappinessasbeingquitedefeatistandpessimistic—inotherwords,teachingthat,becausethingschangeandareimpermanent,wehavetolearnhowtoacceptthewaytheyare.Ifyoucanbeateasewiththewaytheyare,thenyou’llbehappy.That’swhattheysay,butthat’sstillprettymiserable.Itgivestheimpressionthatthere’sreallynothingthatwecandoaboutchange,andsothere’snolong-termhappinessinlife,nodeeperhappiness,nospecialhappinessinlifeatall.Allwecandoisjustbeverypassiveandacceptwhatevercomesup—whichisverypessimistic.

TheBuddhaactuallytaughtsomethingmuchmoredaringandofmuchgreatervalue,whichisthereisahappinessthatwecanattainthroughourefforts,somethingthat’snotdependentonconditions;somethingthatliesbeyondthenormalpleasuresthatcomeandgo,ahappinessthatdoesn’tchange.Thehappinessheactuallyteachesissomethingthatliesdeeperintheheart.

Theideathatwesimplyhavetoacceptthatthingscomeandgo,Ithink,comesfromtakingwhatwemightcalltheBuddha’stwowisdomteachings—whicharethethreecharacteristicsandthefournobletruths—andputtingthethreecharacteristicsfirst,andthefournobletruthssecond.Inotherwords,accordingtothisinterpretation,theBuddha’sbasicprinciplesarethatthingsareinconstantorimpermanent;thingsarestressful;thingsarenot-self.Infactsometimesthisisoftendefinedaswhatrightviewis.Thenthefournobletruths—aboutsuffering,itscause,itscessation,andthepathtoitscessation—areinterpretedtofitintothoseprinciples.Butwhenpeoplefallintothisinterpretation,thereareseveralconclusionstheycometo.

Oneisinterpretingtheteachingonnot-selfasano-selfteaching—i.e.,that


therereallyisnoself;thereisnoagenthere.We’resimplyonthereceivingendofthingscomingin,dependingonconditions,andwehavenoagencyinchanginganything.Thatisoneoftheconclusionsthat’sdrawn.

Thesecondconclusionisthatsufferingcomesfromnotbeingokaywithchange,fromthinkingthatyouhavethepowertochangethings.Butifyouacceptthatchangeisgoingtohappenandcanlearnhowtobeokaywithit,thenyouwon’tsuffer.

Basedonthisinterpretationistheideathatclingingmeansthatyoudon’trealizethatthingsareimpermanent,soyouholdonhopingthatthey’llbepermanent;butifyou’reokaywiththefactthatthingsaregoingtochange,thenyou’renotreallyclinging.You’rejustembracingthingslightlyandlettingthemgoastheypass.

Butifyou’veevernoticed,whenpeoplecling,theydon’talwaysclingwiththeideathatthingsarepermanent.Thetwobigthingsthatweclingtoinlifearefoodandsex,right?Doesanyonethinkfoodispermanent?No.Doesanyonethinksexispermanent?No.Weallknowthatthesethingsareimpermanentandyetwestillclinganyhow.Infact,knowingthatthey’reimpermanentmakesusclingallthemore.Weclingnotbecausewethinktheyarepermanentbutbecausewethinkthattheeffortthatgoesintoclingingisworthit.TheBuddhasaysweclingbecauseofthepleasurewegetoutofthings,withtheideathatthepleasurewegainfromholdingonisworththeeffortthatgoesintotheclinging.

Now,ingeneral,humanbeingsareprettybadatcalculatingwhat’sworththeeffortandwhat’snot.IliveinAmericaandwhenIoutintotheforest,IgototheNorthRimoftheGrandCanyon.Onthewaythere,IhavetoridethroughLasVegas.AndLasVegasisanexcellentexampleofpeoplenotknowingwhat’sworththeeffort.SomeoneoncesaidthatwhathelikedaboutLasVegaswasthatLasVegasisveryhonest.Thesignsontheroadleadingtheresay,“93%paybackrate.”Youknowwhatthey’retellingyou,right?Yougivethemonedollar,andthey’llgiveyou93centsback.Andyet,everyFridaynight,peoplego,go,gotoLasVegas.EverySunday,thetrafficjamcomingbackfromLasVegasisincredible.We’reverybadjudgesofwhat’sworthdoinginourlives.

Therewasonceapositivepsychologist—thekindofpsychologistwhostudieswhypeoplecanbehappyorwhattheydotobehappy.Hewouldaskpeople,“Whatmakesyouhappyinlife?”andtheywouldgivehimalistofanswers.Andthen,ifheactuallyinterviewedthemwhiletheywereexperiencingthosethingsandask,“Areyouhappy?”theanswerwouldbe,“Well,notsohappy.”Andyetlater,peoplewouldstillsay,“Thisiswhatmakesmehappy.”

Youcanthinkaboutthemealthatyou’regoingtohaveafterthistalktonight.


Singaporeisafoodhaven,andyoucanhaveawholeworldavailabletoyou,soyoucanthinkaboutthatfortheentirehour:“I’dliketohavesomepizzaandmaybesomeSzechuanfood”orwhatever.YoucanenjoythinkingaboutthesethingsforthewholehourandmisstheDhammatalkentirely.Andthenwhenyougoout,theeatingisveryshort:quickquick,eateat,andthenyougo.Notmuchpleasure.

Andsothispsychologistwassayingtohimself,“Whyisitthatthesepeoplearesuchbadjudgesofwhatmakesthemhappy?”Thenhethoughtabouthimself:Helikestoclimbmountains.Now,ifthere’sanythingthat’sstupid,it’sclimbingmountains.Yougettothetopthenyouhavetogodown.That’sit.Andalotofeffortgoesintogettingtothetopandalotthatgoesintocomingbackdown.Andherealizedthatwhilehewasdoingit,hewasactuallyprettymiserable.Butthenhewouldcomebacktoworkandcouldn’twaitforthenextchancetogoclimbamountain.

Soclingingcomesbasicallyfrombadjudgement.Wethinkthatsomethingisgoingtobeworththeeffort,andsoweholdontoit—wekeepdoingitrepeatedly—andyetit’snotreallyworththeeffortatall.

ThisiswhytheBuddha’steachingustolookcarefullyatwhyweclingtothings—notbecausewethinkthatthey’regoingtobepermanent,butbecausewethinktheeffortthatgoesintotheclingingisgoingtobeworthit.

Sothewholepurposeofhisteachingisnottoacceptthingsasthereare.Instead,theteachingaimsathelpingusdevelopourpowersofjudgmentsothatwebecomebetterjudgesofwhatisworththeeffort.Andthisbetterjudgmentcomeswhen,insteadofputtingthethreecharacteristicsfirst,weputthefournobletruthsfirst.Thefournobletruthsarebasedontherealizationthat,yes,weareactiveinourapproachtolife.Wedon’tjustsithereandreceivethingscomingin.We’remoreproactive.AstheBuddhasaid,alldhammasarebasedondesire.Everythingweexperienceinlifeisbasedondesireofonekindoranother.Oursenseofwhoweareandoursenseoftheworldaroundusisbasedonourdesires.

I’llgiveyouanexample.Mybrotherisanalcoholic.Onetime,hecametovisitmeatthemonastery,andasweweredrivingfromtheairportthroughthenearbytown,wewentpasttheoneplaceintownwheretheysellliquor.Now,Ihadneverreallypaidattentiontothisplace,asIwasn’tinterested.Butassoonaswedrovepast,mybrothersaid:“Geoff,canIborrowyourcartomorrow?”Isaid“No.”I’dbeenhisbrotherlongenough.Iknewwhathewasthinking.Buthisworldisdifferentfrommine.Astheysay:Ifanalcoholicgoesintoahouse,heknowsveryquicklywherethealcoholiskept.Ifamonkgoesintoahouse,heknowsveryquicklywherethedarkchocolateiskept.Ourexperienceorour


senseoftheworldisdependentonourdesires.Oursenseofwhoweareisalsodependentonourdesires.WhattheBuddhaistellingusinthefournobletruthsisthatwehavetolookatourdesirestosee:Aretheyleadingtohappinessoraretheyleadingtosuffering?

Now,weallknowthattheBuddhasaidthatsufferingisbasedonthreekindsofcraving:cravingforsensuality,cravingforbecoming,cravingfornotbecoming.

SensualityiswhatItalkedaboutjustnow.It’sthinkingaboutsensualpleasures.It’sourfascinationwithplanningournextmeal,ournexttrip,ournextwhateverthesensualpleasureisgoingtobe.Theproblemisnotnecessarilythepleasureitself.Theproblemisourfascinationwiththinkingaboutit.Again,youcanthinkabouttonight’smealforthewholehourandmakedifferentchangestoyourplansforwhatyou’regoingtoeatandwhereyou’regoingtoeatit.Themealitselfisnotsomuchtheproblem.It’stheamountoftimeandeffortthat’sputintothinkingaboutit.

Asforcravingforbecoming,theword“becoming”basicallymeansyoursenseofwhoyouareinaparticularworldofexperience,andthat’sgoingtobebasedonadesire,too.Ifyouhaveadesireforpizza,thenwhoyouareis,one,thepersonwhowillenjoythepizzaand,two,thepersonwhohastheabilitytoobtainthepizza:inotherwords,youastheconsumerandyouastheprovider.That’syoursenseofwhoyouare.Theworldaroundyou,asfarasit’srelevanttothisparticularbecoming,iswhat’sgoingtobehelpfulingettingthepizzaandwhat’sgettingintheway.Anythingthat’snotrelatedtopizzaistotallyirrelevantinthatparticularworld.

Onceyouhavethepizza,thenwhat’snext?Therewillbeotherdesires,andtherewillbeadifferentyouandadifferentworlddependentonwhichdesireyoufocuson.Sometimesyouhaveconflictingdesiresatthesametime,whichiswhywehaveconflictinside—conflictbetweendifferentsensesofwhoyouare—whichalsoleadstoconflictintheworldoutside.

So,basically,thisiswhattheBuddhameansbytheword,“becoming”:asenseofwhoyouareandtheworldyouinhabit.Tocravethatisakindofcravingthatwouldleadtosuffering.

Andthenthere’scravingfornotbecoming.Yougetintoaparticularsenseofwhoyouareoraparticularsenseoftheworld,andyoudon’tlikeit.Youwanttoabolishit.That’scravingfornotbecoming.

TheBuddhasayswesufferbecauseofthesethreedifferentkindsofcraving.That’sthesecondnobletruth.Butnotallcravingisbad.Thecravingtogainawakeningisactuallypartofthepath.Thecravingtogetridofunskillfulthoughtsandtodevelopskillfulthoughtsinyourmind:Thisisallpartofright


effort,whichispartofthepath,thefourthnobletruth.SowhattheBuddhaisdoingwiththefournobletruthsisteachingustolook

atourdesires,realizingthatourdesiresaregoingtoshapeoursenseofwhoweareandtheworldthatwelivein,andtheycangointwoverydifferentdirections:eitherleadingtohappinessorleadingtosuffering.

WhentheBuddhaexplainsthisaspartofthefournobletruths,ontheunskillfulsideheliststhedesireasthethreekindsofcraving:Thosearethecauseofsuffering.Thenthere’sthesufferingthatcomesasaresult.That’soneside.Ontheotherside,theskillfulside,isthedesirethat’spartofrighteffort,partofthepathtoendofsuffering;andthentheendofsufferingistheresult.Sothat’showwe’vegotfournobletruths.

Now,eachofthefournobletruthscarriesaduty.Thedutywithregardtosufferingistocomprehendit—inotherwords,tounderstandit,tounderstanditsothoroughlythatyoufinallydon’tfeelapassionforitanymore.Wedon’tusuallythinkthatwe’repassionateforsuffering,butthenyoulookathowpeoplesufferagainandagainandyettheykeepgoingbacktothingsthatmakethemselvessuffer:That’sbecausethereispassionthere.

WhentheBuddhatalksaboutcravingandclinging,he’sbasicallytalkingaboutouraddictiontothingsfromwhichwe’vesufferedbeforebutwekeepgoingback.Sothedutythereistocomprehendthattherereallyissufferinginthatclinging:inthethingsweholdonto,andintheholdingon.

Thedutywithregardtothecauseofsufferingistoabandonit.Whenweseethecravingarise,weshouldseeitassomethingweshouldgetridof.Thesearetheactivitieswehavetodo.

Now,ourproblemwiththesefirsttwonobletruthsisthatusuallywegetthembackwards.Wethinkthatsufferingisourenemyandcravingisourfriend.AsAjaanSuwatsaid,“No,you’vegotitbackwards.Youhavetoseecravingasyourenemyandsufferingasyourfriend—yourfriendinthesensethatyouwanttogettoknowitwell,tounderstandit.Whenyouunderstandit,thenyoucangobeyondit.”Formostofus,whenweseesuffering,wetrytogetridofthesufferingrightaway.Thisisthewrongduty.It’slikegoingintoyourhouse,seeingyourhousefullofsmoke—andtryingtoputoutthesmoke.Ifyoudon’tlookforthefire,youcankeeponputtingoutthesmoke,puttingoutthesmoke,butit’snevergoingtoendthesmoke.Thesmokewillkeeponcoming.Youhavetofindthefiretoputitout.Inthesameway,youlookforthecravingandletitgo.That’showyouputanendtothesuffering.

Ontheothersideofthenobletruths,theskillfulside,youhavetheendofsufferingandthepathtotheendofsuffering.Thedutywiththeendofsufferingistorealizeit,andyoudothatbydevelopingthepath.Thepathissomething


thatyouactuallyhavetobringintobeing:everythingfromrightviewtorightconcentration.

Sothesearethefourdutieswehavewithregardtothefournobletruths.Now,whentheBuddhataughtthethreecharacteristics:One,hedidn’tcall

them“threecharacteristics.”Hecalledthem“perceptions”—waysoflookingatandlabelingthings.Andthepurposeoftheseperceptionsistohelpwiththesedutiesforthefournobletruths.Inotherwords,whenyouseethatthere’ssuffering,youwanttoperceivethatsufferingisinconstant.Whenyouperceiveitasinconstant,yourealizethatit’sstressful.Andwhenyouperceiveitasstressful,yourealizethatit’snotworthholdingontoasyouoryours.Inotherwords,thisisavaluejudgement:It’snotworthclingingto.It’snotworthholdingonto.Youshouldletgoofit.That’swhat“not-self”means:notthatthereisnoself,butthatthethingsyouusuallylabelas“self”aren’tworthholdingonto.Youdevelopdispassionforthem.That’swhatitmeanstocomprehendsuffering.

Similarlywiththecausesofsuffering:Youseethatthesethingsleadtosomethingbad,sotoletgoofthemyouhavetoperceivethemasinconstant,i.e.,they’reundependable,thatthey’restressful,andthatthey’resomethingyoushouldn’tidentifywith.Youcanthinkofyourmindasbeinglikeacommittee,andthat“not-self”heremeansthattherearesomemembersofthecommitteethatyounolongerwanttoidentifywith.Youdon’twanttosidewiththem.

Asforthepath,youdon’tapplythethreeperceptionstherequiteyet.You’reactuallytryingtodevelopthepath,soyouapplythethreeperceptionstothingsthatwouldpullyouawayfromthepath.Forinstance,partofthepathisvirtue,andastheBuddhasaid,sometimeswe’reafraidtofollowthepreceptsbecausewefeelthatourhealthwouldbeatstake,orourwealthorourrelatives.AndtheBuddhasayswehavetorealizethatthesethingsdon’tlast.Youdon’tgotohellfromlackofwealthorhealthorrelatives.Buttheactofbreakingthepreceptscantakeyoudowntohell.Youmaysay,“Waitaminute.Ibrokethispreceptbecauseofmymother.IbrokethispreceptsothatIcouldmakemoremoneytogivetomymother.”Butwhatdoyouthinkthehellguardiansaregoingtosay?“That’syourmother’sbusiness.You’vegottogotohell.Wedon’tcarehownobleyourmotivewas,youbroketheprecepts.”

Soevenincaseslikethat,youhavetosay,“Ican’tlieforthesakeofmyhealth,Ican’tlieforthesakeofmywealth,Ican’tlieevenforthesakeofhelpingmyrelatives.”Youhavetoseethesethingsasinconstantandstressful—thingsthatyoucannotrelyonandarenotreallyyours.

Similarlywhenyou’repracticingmeditation:Youapplythethreeperceptionstothingsthatwouldpullyououtofconcentrationorgetintheway


ofdiscernment.

Now,youhavetobeskillfulinhowyouusethesethreeperceptions,havingtherightsenseoftimeandplaceforwhentoapplythemandwhennotto.Andthatsensecomesfromseeingthingsintermsofthedutiesofthefournobletruths.Youapplythethreeperceptionswhentheyhelpwiththedutiesofthefournobletruths,butnotwhentheyinterferewiththoseduties.

Sobasically,it’simportantthatyouseethatthefournobletruthscomefirstandthesethreeperceptionscomewithinthecontextofthefournobletruths.Andsoinsteadofsimplyacceptingthingscomingandgoing,theBuddhacounselsyoutolookatyourdesires.Therearedesiresthatwouldactuallyleadtotheendofsuffering.Thedesireforawakeningisagoodthing.Thebeliefthatyoucandothis,theBuddhacallsakindofconceit:“Otherpeoplecandothis,sowhycan’tI?”That’sactuallyaskillfulformofconceit,somethingthatyoushouldencourage,somethingthatyoushouldmakecomeintobeingandkeepfromgoingaway.

Sowhatwe’redoingisnotsimplyacceptingthingscomingandgoing,whilesaying,“Everythingisokay.Wavesarecomingontheshore,goodwavesarecoming,badwavesarecoming,anditdoesn’tmatter,I’lljustsithereandacceptthewaves.”What’sgoingtohappen,ofcourse,isthatsomedaythewavesaregoingtocomeonstrongand,oops,you’regone.Andwhoknowswherethey’regoingtowashyouupagain?

TheimagetheBuddhagivesofthepracticeisnotofsittingthere,acceptingwaves.Instead,hesaysit’sasifthere’sadangerousriverthatyouhavetocross,butyoucangetacrosstheriver.Andyoudothatbyholdingontothepath—whichislikearaft—andbymakinganeffort.Youhavetopaddlewithyourhandsandfeet,andyouhavetomakeaseriouseffort,butthereisaplaceofsafetythatyoucangetto.Ifyougetontoaraftandsay,“Look!I’mnotholdingon!”What’sgoingtohappen?You’llfalloffandgetsweptdownstream.

There’sateachingbyAjaanChah.Hesaid,supposeyou’recomingbackfromthemarket.You’recarryingabananainyourhand,andsomeonecomesupandasks,“Whyareyoucarryingthebanana?”Yousay,“I’mcarryingthebananabecauseIwanttoeatit.”Hethensays,“Howaboutthepeel?Areyougoingtoeatthepeeltoo?”“No.”“Thenwhyareyoucarryingthepeel?”

Atthispoint,AjaanChahasks,“Whatdoyouusetoanswerhim?”Andhisanswercomesintwostages.First,youhavetousedesire.Youhavetowanttogiveagoodanswer.Inotherwords,discernmentisnotgoingtocomewithoutthedesire.Youhavetodesiretogiveagoodanswer.Andthen,inthesecondstage,AjaanChahgivesyouagoodanswerfortheperson:“Thetimehasn’tcometoletgoofthepeel.IfIletgoofthepeelnow,thebananawouldbecome


mushinmyhand.”

Andit’sthesamethingwiththepracticeofthepath.Therearethingsthatwehavetoholdonto.Ifyoudon’tholdontothepath,yourmindbecomesmush,soyouhavetoholdontothepathandrealizethatthisisadesirethat’sactuallyaskillfuldesire:Thedesiretofollowthepathissomethingthatyouneedinordertopractice.

AstheBuddhasaid,wisdomcomesfromthequestion,“WhatwhenIdoitwillleadtomylong-termwelfareandhappiness?”Thisisthequestionthatgivesdirectiontoyourdesire.Andit’swiseinthreeways.

One,itrecognizesthatthereissuchathingaslong-termhappiness,thatit’snotjustwavescominginandgoingaway,cominginandgoingaway.Somepleasuresarelonger;somepleasuresareshorter.Somepleasuresareharmful;somepleasuresarenot.

Two,youwanttolookforpleasuresthatarenotharmful:pleasuresthatdon’tharmyouandthatdon’tharmotherpeople.Andyouwantpleasuresthatlast.That’sthesecondpartofwisdom,realizingthatlong-termhastobeharmless,andthatlong-termisbetterthanshort-term.

Three,happinessisgoingtodependonyouractions:That’sthethirdpartofthewisdom.Happinessisnotgoingtocomejustrushinguptoyouonitsown.Itdependsonwhatyou’redoing.Youractionsmakeallthedifference.

That’swhatwisdomstartswith—havingconvictioninthosethreerealizations.

Now,thefirstleveloftheBuddha’sanswertothatquestion—“WhatwhenIdoitwillleadtomylong-termwelfareandhappiness?”—ismakingmerit.Otheranswersalsoincludepracticingthepath,developingconcentration,developingdiscernment,buttonightIwouldliketofocusonmakingmerit,becausesometimespeoplelookdownonmakingmerit.Theysaythatit’sforpeoplewhoarenotseriousaboutthepractice,peoplewhoarejustselfish,whowanttomakemeritsothattheycanwinthelotterythenexttime.DoesthathappeninSingapore?Doyouhavealottery?

InAmerica,wehavefivecasinosintheareaaroundthemonastery.We’reinanareawheretherearelotsofIndianreservations,andinAmerica,ifyouhaveanIndianreservation,youcanbuildacasino,becausethelawsthatgovernIndianreservationaredifferentfromthelawsfortherestofthestate.Andsothecasinosareliketrapsforpeoplecomingintothemonastery.Theyeithertrapyouonthewayin,inwhichcaseyoumaynotmakeittothemonasteryatall,ortheytrapyouonthewayout.Peoplethink“IwonderhowmuchmeritImadeatthemonastery”andthentheygoandthrowsomemoneyawaytotest


theirmerit.Ifthat’syourapproachtomerit,thenyes,itisselfish.Butthat’snothowtheBuddhateachesmerit.He’snotteachingmerittowin

thelottery.He’steachingyoumeritbecausethisisthewayyoucanactuallydevelopwisdomanddiscernment,andprepareyourselfforthemoreadvancedpartsofthepractice.

Andmeritisnotselfish.WhenyoulookatwhattheBuddhataughtaboutmakingmerit,it’snotjustamatterofbeinggenerous.Italsoincludesfollowingthepreceptsandmeditatingtodevelopthoughtsofgoodwillforallbeings.AstheBuddhasaid,meritisawayoffindinghappiness.“Thisisactuallyanotherwordforhappiness,”hesaid,“actsofmerit.”Nowthinkaboutit:Ifyoufindyourhappinessbybeinggenerous,youfindyourhappinessbybeingvirtuous,youfindyourhappinessbyspreadingthoughtsofgoodwilltoeverybody,it’snotselfish.It’sactuallyakindofhappinessthatbreaksdownboundariesbetweenyouandotherpeople.Whenyou’rebeinggenerous,youbenefit,andotherpeoplebenefit,too.Whenyou’rebeingvirtuous,youbenefit,otherpeoplebenefit,too.Whenyoupracticegoodwill,youbenefit,otherpeoplebenefit,too.Sothisbreaksdownboundaries.It’snotselfishatall.

Ifyoufindyourhappinessinthingslikewealth,status,praise,andsensualpleasures,thatactuallycreatesdivisions,becausewhenyougainwealth,somebodyelseloses.Yougainstatus,otherpeoplelose.Yougoaroundtryingtogetpraiseforyourself,otherpeoplearegoingtobejealous.Thatcreatesdivisions.Butifyou’relookingforhappinessthroughmerit,it’sactuallyanunselfishwayofpracticing.

Ofcourse,theBuddharecommendsthatyoupracticeallthreekindsofmerit,andnotjustbeinggenerous,becauseifyoupracticejustbeinggenerousorjustobservingtheprecepts,therearedangers.

AjaanWan,whowasafamousteacherinThailandmanyyearsback,oncesaidthatifyou’regenerousbutdon’tobservethepreceptsanddon’tmeditate,youhavehopesofbeingrebornasadoginanAmericanhouse:verycomfortable,peopleloveyou,butyoudon’tknowanything.Right?YoucanlistentoDhammatalksalldayandnotunderstandaword.

Ifyou’regenerousandobservetheprecepts,youhavehopesofbeingrebornasahumanbeingwithwealth,butifyoudon’tmeditate,thenyouwon’thavethewisdomtouseyourwealthwiselyandwell.Inthatway,yourwealthcanactuallyturnaroundanddestroyyou.Asweseemanytimesaroundus:peoplewhohaveallthewealththeyneedbuttheyspenditonthingsthatareworthlessorthingsthatareactuallyharmfultotheirgenuinewell-being.

Soifyouwantyourmerittobesafe,youdevelopallthreekinds:generosity,virtue,andthoughtsofgoodwillforallbeings.


NowI’dliketogointotheseonebyone,toshowthatinadditiontobeingaskillfulwayoffindinghappiness,theyalsoprepareyouforthehigherlevelsofthepractice.

Forexample,withgenerosity:WhentheBuddhataughtgenerosity,oneofthefirstthingshepointedoutwasthatit’samatteroffreechoice.Akingoncecametoaskhim,“Whereshouldagiftbegiven?”Now,thiskinghadaskedthisquestionofbrahmansandotherreligiousgroupsinthepast.Heaskedthebrahmans,andtheanswerfromthebrahmanswasthatthegiftshouldbegiventothebrahmans.HeaskedtheJains,andtheysaidthatthegiftshouldbegiventotheJains.SothekingwasexpectingthattheBuddhawouldsay,“GivetotheBuddhists.”ButthatwasnotwhattheBuddhasaid.Instead,hesaid,“Givewhereyoufeelinspired.Givewhereyouthinkpeoplewoulduseitwell.”Therewasnopressuretogivetoanyparticularperson.TheBuddhaneversaidyoushouldgivehereoryoushouldgivethere—orshouldnotgivehereornotgivethere.Afterall,itisyourwealth.Butalso,beyondthat,hewaspointingoutthatyourgenerosityshouldcomefromafreechoiceonyourpart.

Hewastryingtoteachthebasicprincipleofkamma:thatwedohavefreedomofchoice.Andoneofthebestwaysofrealizingthatiswhenyougiveagift.Youareperfectlyfreetogivetoanywhereyouwant.Youdon’thavetobeaslavetoyourdesires.Youcanbegenerous.Thinkbackonthis:Whenwasthefirsttimeyougaveagift,notbecauseitwasexpectedofyou,andnotbecauseitwasChineseNewYear,notbecauseitwassomebody’sbirthday,orbecauseitwasforyourteacher,butsimplybecauseyouwantedtogiveagift.Thatmeansalotmorethanwhenyouweretoldthatyouhadtogiveagift—aswhenyougotoweddings,youhavetogiveagift.Itmeansmorewhenyou’resimplyfondofgiving.

Inmyowncase,IwasthinkingaboutthisawhilebackandIrecalledwhatIthinkwasmyfirstgenuinegift.Iwastenyearsoldandwehadmovedfromwherewelivedonafarmtoalittletown.Andinthetown,Icouldgetonmybikeandridetothestore.HereinSingapore,that’sacommonthingright?Thestoresareeverywhere.ButwhenIlivedonthefarm,itwasverydifficulttogotoastore.ButnowIlivedinatown,IcouldgetonmybikeandinfiveminutesIwasatthestore.SoonedayIhadsomemoneyinmypocket—tenyearsold,walkingintoastore—andInoticedthattheyhadaneggseparator.Now,mymotherlikedtobake.Shebakedcookies,shebakedpies,shebakedcakes,andshewasspendingalotoftimeseparatingtheeggs.AndIthoughtshewouldprobablylikeaneggseparator—youknow,thislittlethinglikeacupfortheyokewithaspacearounditfortheeggwhitetogothrough—anditcostabout15cents.SoIboughtmymotheraneggseparatorandcamehomeandgaveittoher.Later,Irealized,thinkingback,thatwasthefirsttimethatIgaveagiftnot


becauseIwastoldtogiveagiftbutbecauseIwantedto.Yearslater,aftermymotherdied,wewentthroughherpersonaleffects,and

Ifoundtheeggseparator.Shehadmadeamistakeonetimeandputitintothedishwasherandithadmelted,butshekeptit.AndIknowwhyshekeptit.Whenagiftisfreelygiven,itmeansalotmore.

AndsothelessonfromtheBuddha’steachingisthatwhenyoureallygiveoutofthegenerosityofyourheart,you’reteachingyourselfalessonaboutfreedom.Youarenotaslavetoyourgreed;youarenotaslavetoyourpossessiveness.Youhavethefreedomtogivesomethingaway.

TheBuddhawantstoprotectthat.Monksaretaughtthatifsomeonecomestothemandasks,“WhereshouldIgiveagift?”theyshouldsay,“Givewhereyoufeelinspired.Givewhereyoufeelitwouldbewellused.”Severalyearsback,astudentofminehadamotherwhowasquitewealthy.Shewasgoingtogiveagiftof$2milliontoaBuddhistcenter,andhewantedhertogiveittoourmonastery.Andsohecalledmeupandasked,“WhatshouldItellmymother?”Isaid,“Tellhertogivewhereshefeelsinspiredandshefeelsitwouldbewellused.”Soshegaveittoangroup.AndIthoughttomyselfthatIpreservedmyprecepts,andmypreceptswernowworthmorethan$2million.

TheBuddhahaslotsofteachingsforthemonksaboutnotaskingforthings,ornoteventryingtoinfluencepeopletogive.Therewasacasewheremonkswerebuildinghutsandtheyweregoingoutofbounds,competingwithoneanother,andpesteringlaypeoplewithrequestsformaterialsandworkers.Infact,asthestorysaid,itgotsobadthatwhenpeoplestartedtoseemonkscome,theywouldturnaway,theywouldclosethedoor.Eveniftheysawacowcoming,theythought,“Thisisamonk,”andwouldturnaway.

SowordgottotheBuddha.Hecalledallthemonkstogetherandsaid,“Look,peopledon’tlikebeingaskedformoney.Peopledon’tlikefund-raisers.”Headdedthatevenanimalsdon’tlikefund-raisers.Hetoldthestoryaboutamonklivinginaforestwheretherewasabigmarshnearby,andthebirdswouldcomeatnightandsettleinthetrees,goingchachachachaallnightlong.ThemonkwenttotheBuddhaandsaid,“I’dlikethebirdstogoaway.”AndtheBuddhasaid,“Okay,inthefirstwatchofthenight,getupandmakeanannouncement:‘Everybirdhereintheforest:Iwantonefeatherfromeachofyou.’Thesecondwatchofthenight:‘Everybirdhereintheforest:Iwantonefeatherfromeachofyou.’Thirdwatchofthenight:‘Everybirdhereintheforest:Iwantonefeatherfromeachofyou.’”Themonkdidashewastold,andthebirdssaidtothemselves,“Thismonkisgreedy,”andtheyallleft.

SotheBuddhawantstoprotectthefreedomofchoiceingivingagift.Youshouldrealizethatgenerositycomesfromyourownchoiceandthatyouhave


freedomofchoice.Thisisthenumber-oneprincipleofkamma.It’snotthatyourbadkammaisgoingtogetyou.Thebasicprincipleofkammaisthatyoudohaveafreedomofchoice.Whatyoudomakesadifference.Youcanchangewhatyoudoforthebetter.Andyoulearnthisbybeinggenerous.

Youalsolearnthatyoubecomeadifferentperson,andtheworldaroundyoubecomesadifferentworldwhenyou’rebeinggenerous.Thisisalessoninbecoming,askillfulkindofbecoming.Youbecomeamoregenerousperson,yourheartiswider,andtheworldbecomesawider,morewelcomingplace.Soyoulearnanimportantlessonabouthowyouractionsshapewhoyouareandtheworldaroundyou.

Nowifyouapproachgenerositynotsimplyassomethingyouwanttodobutasaskill,thentheBuddhagivesyoumoreinstructions.Skillfulgivingdependson:

•yourmotivation,•yourattitude,•therecipient,and•theactualgiftyougive.

Thesearethefourthingsyouwanttothinkaboutasyoudevelopgenerosityintoaskill.

Intermsofyourmotivation,theBuddhasaidthatthelowestmotivationis,“IfIgivethisgift,I’mgoingtogetitbackwithinterest.”Thatisagoodmotivation.It’sthelowest,butitstillcountsasagoodmotivation;it’sbetterthannotbeinggenerousatall.Ahighermotivationisthat“It’sgoodtogive.”Ahighermotivationisthat“It’snotrightthathereIhaveallthiswealthandtheseotherpeoplearepoor;theydon’thaveanything.IfIdon’tgive,it’snotright.”That’sahighermotivation.

Ahighermotivationstillisthatgivingmakesthemindserene.Andthenfinally,givingbecomesanaturalexpressionofthemind,thatwhenyouhavesomething,youcanalwaysthinkofhowcanyoushareit.Themotivationgoeshigher,andtheresultsthatcomewithyourgenerosityalsogohigher.

Intermsofyourattitude,youwanttogivewithanattitudeofrespect.Youwanttogiveattentively,topayattentionasyou’redoingit.Youwanttogivewithamindofsympathyforthepersonwhoisreceivingit.Youwanttobegladwhenyouthinkaboutgivingthegift,gladwhileyou’regivingthegift,gladwhenyou’vegiventhegift.Ifyoudeveloptheseattitudes,thenthemeritthatcomesfromthegiftgoeshigherandhigher.

There’sastoryintheCanonaboutaverywealthymanwhocouldnotusehiswealth.Hehadfinefoodbutwhenheategoodfood,hewouldthrowup,sohe


hadtoeatverypoorfood.Ifherodeinhisnicechariot,hewouldgetsick.Hehadtowalk.Ifhelivedinhisfinehome,insectswouldattack.Hehadtoliveinalittleshed.Finally,heendedupdyingwithoutanyheirs,andallhiswealthwenttotheking.TheBuddhasaidthattheman,inapreviouslifetime,hadgivenagifttoaprivateBuddha,butthenafterhegavethegifthesaidtohimself,“IwishIhadn’tdonethat.Icouldhavegivenittosomeoneelseorkeptitformyself.”Thegiftmeantthathewasgoingtobecomewealthy,butthefactthatheregrettedthegiftmeantthathecouldnotenjoyhiswealth.

Sowhenyougive,trytobehappywhileyou’redoingit,beforeyoudoit,andafteryoudoit.Thatway,yougetthemostbenefitoutofthegift.

Asforthegiftitself,youwanttogivesomethingthat’stimely,thatpeoplecanactuallyuse.InAmerica,theyliketogiveknittedcapstothemonksbecauseitiscold.InSingapore,Idon’tthinkyouneedknittedcaps.It’snottimelyinSingapore.Andalso,giveagiftthatdoesn’tharmyourselforothers.Inotherwords,youdon’tbreaktheprecepts,youdon’tstealsomethingtogive,andyoudon’tcheatinordertogetsomethingtogive.Yougivesomethingthatyou’veearnedinafairway.

Asfortherecipient,youtrytofindarecipientwhowouldmakegooduseofthegift.TheBuddhawouldrecommendsomeonewithoutgreed,aversion,anddelusion,orsomeonewhoisworkingonthepathtogetridofgreed,aversionanddelusion.Withpeoplelikethese,it’smorelikelythatyou’llactuallybehappywhengivingthegift.Ifyougivetopeoplewhoaregreedyandthenyourealizethattheyabuseit,youdon’tfeelsogladafterwards.Solookforappropriaterecipients.

TheBuddhadidn’tsaythatyouhavetodothis,butifyouwanttobemoreskillfulingiving,youshouldthinkaboutyourmotivation,aboutyourattitude,abouttheappropriategift,andabouttheappropriaterecipient.

Now,asyouapproachgift-givinginthisway,thegiftdoesn’thavetobeamaterialthing.Youcangiveofyourwisdom,youcangiveofyourknowledge,youcangiveofyourenergy,youcangiveofyourtime,youcangiveyourforgiveness—whichisoftenthehardestbutalsothemostmeaningfulgift.Theimportantpointisthatwhenyougiveagift,it’snotaritual—youdon’tdoitjustbecausesomeonesaystodoit.Asyougive,youcanapproachitasaskillintermsofthesefourqualities,andthegiftwillprovidethatmuchmorehappiness.Itwillhavethatmuchmorepositiveaneffectontheworldaroundyou—andalsoonthepersonyoubecomeasaresultofthegift.

That’sgenerosity.Similarlywithvirtue:Whenyoufollowtheprecepts,youbecomeabetter

person;theworldaroundyoubecomesabetterworld.You’relearningan


importantlessoninbecoming,andanimportantlessoninhowtochannelyourdesires.

Therearesomepeoplewhocomplainabouttheprecepts.Ontheonehand,theycomplainthatthepreceptsarehard-and-fastrules,whichtheydon’tlike.It’sbettertodescribethepreceptsasclear-cut.Afterall,youneedsomethingveryclear-cutwhenyou’remosttemptedtobreaktheprecepts.Ifthepreceptsarecomplexandhavealotofinsandouts,it’sveryeasytowigglethrough.Butifyouknow—nokilling,nostealing,noillicitsex,nodrinking,nolying,atall—thenwhenyoufeeltempted,yourememberthatthereisaclearpreceptagainstthis.

InAlaskatheyhavebears.Iwasvisitingsomeyearsback,andtherewasabigsignsaying,“BearAwareness.”ItlistedalotofDo’sandDon’t’s.Thefirstonewas,“Ifyouseeabear,don’trun.”Yourfirstinstinctwhenyouseeabearisthatyouwanttorun.Buttheysaid,“Don’tRun.”Theykeepitshort.“Staywhereyouare.”“Raiseyourarmssoyoulookbigger.”Thebearshaveverybadeyesightsoyoulookbigwhenyouraiseyourarms.Thesignalsosaid,“Speaktothebearinacalmandreassuringvoice.”Inotherwords,don’tscream.ThentheywentdownalonglistofDo’sandDon’t’s.Itwasallverycrisp,short,sharp,veryclear-cut.Finallytheygotto:“Ifthebearattacksyou,liedown,playdead.”Thenthedifficultonewaswhenthebearstartschewingonyou.“Trytofigureoutifthebearischewingonyououtofcuriosityorifit’schewingonyououtofhunger.”

ThisiswhattheDo’sandDon’t’ssaid.Ifthebearischewingonyououtofcuriosity,itwouldstopbecauseitwouldthinkthatyou’redeadandposenodanger,andsoitwouldgoaway.Sojustliethere.Butifthebearischewingyououtofhunger,attackthebearwithallyourmight.Whichmeansthatyouneedalotofmindfulnessandalertness—whichgetsintotheareaofmeditation,thetopicoftomorrownight’stalk.

Now,theDo’sandDon’t’swereshortandclear-cutforareason:Whenyouseeabear,youcanrememberonlysimplethings.Inthesameway,thepreceptsareveryclear-cutforagoodreason,becauseyouneedsomethingshortandclear-cutwhenyoufeelmosttemptedtobreakthem.Ifyou’retemptedtolie:NoLies.Ifyou’retemptedtohaveillicitsex:NoIllicitSex.Period.Thatwayyoucanrememberthepreceptswhenyouneedthem.

Somepeopleoftencomplainthatthepreceptsaretoonarrow.Forinstance,thereisapreceptagainstkilling,butnopreceptagainsteatingmeat.Peoplesay,“Well,ifyou’reeatingmeat,thenyou’reencouragingotherpeopletokilltheanimals.”Butthepreceptsfocusontheareawhereyouareabsolutelyincontrol,whereyouareincharge.Andthatmeansthattheyfocusspecificallyon


whatyoudoandwhatyoutellotherpeopletodo.Youcancontrolthat.

Beyondthat,youcannotcontrol.Alltoooften,whenwefocusonthingsthatarebeyondourcontrol,weforgettolookatwhatwecancontrol.Sothepreceptsaretheretofocusonwhatyoucancontrol.Ifyoudecidethatyoudon’twanttoeatmeat,that’sperfectlyfine,butthepreceptsstartwithwhatyouaredoingandwhatyouaretellingotherpeopletodo.That’swhatyouareresponsiblefor.Andagain,thatisfocusingyourselfbackonthewayyourlifeisshapedbyyourintentionsandyourdesires.Youhavetoberesponsibleforthose.

Atthesametime,thepreceptsteachyouqualitieslikemindfulness,alertness,andardency,whichareallpartofmindfulnesspractice.Mindfulness:Youhavetokeepthepreceptsinmind.Youhavetoremember,“Ihavetakentheseprecepts.”Alertnessistobealerttowhatyouaredoing.

Myteacherhadastudentonetimewhowantedtoobservetheeightprecepts.Shecametothemonasteryintheafternoonandshewalkedpastaguavatreeandtheguavaslookedreallyniceandripeandbeforesheknewit,oops,shehadputoneinhermouth.Myteacherwasstandingafewyardsawayandsoheasked,“What’sthatinyourmouth?”Sherealizedthatshewasn’tpayingattention.Thatwasalackofmindfulnessandalertness.Sothepreceptsrequireyoutobealertaboutwhatyou’redoingrightnow.

Ardencyissomethingthatyouhavetomaketheefforttogiveriseto,becausesometimesthereisaverystrongtemptation.Youmaytellyourself,“Thisisjustalittlewhitelieandit’llbeokay.”Ardencysays,“NO.”Thatmeansyouhavetofigureout,“HowcanInotsaythingsthatgiveinformationtosomeonewhomightabuseit,andyethowcanIalsonotlieatthesametime?”Thisiswherethepreceptsdevelopalertness,ardency,andalsoyourdiscernment.

Sothepreceptsarenotjustrituals.They’reactuallytheretotrainthemindinthequalitiesthatyouneedwhenyoumeditate.

Finallywiththepracticeofgoodwill:ThewordmettāIprefertotranslateasgoodwill.Somepeopletranslateitasloving-kindness,anideathat’sbasedonapassageintheCanonsometimestranslatedas,“Justasamotherwouldcherishherchild,heronlychild,weshouldcherishalllivingbeings.”Butthat’snotwhatthepassageactuallysays.Itsays,“Justasamotherwouldprotectheronlychildwithherlife,inthesamewayyoushouldprotectanunlimitedmindtowardallbeings.”Inotherwords,youhavetoprotectyourattitudeofuniversalgoodwillatalltimes.Thismeansthatyoudon’thavetoliketheotherperson.Ifyou’regoingtohavegoodwillforsnakes,youdon’thavetogoandpatthesnake.Thesnakeprobablywouldn’tlikeit.


Myteacherhadasnakemoveintohisroomonetime,andhedecidedthatthiswouldbetestforhisgoodwill.SohelivedwiththesnakeforthreedaysandspreadlotsofgoodwilltothesnakeButthenbythethirdnight,hesaidtohimself,“Threedaysisenough.”Inhismeditation,headdressedhisthoughtstothesnake:“It’snotthatIhaveanyillwillforyou,it’sjustthatwearedifferentspecies,andit’sveryeasyfordifferentspeciestomisunderstandeachother.There’splentyofspaceoutthereintheforestwhereyoucanbehappy,sopleasefindsomeotherplacetogo.”Andthesnakeleft.Thatwasgoodwill.Itwasnotloving-kindness.Hedidn’tpatthesnake.Hedidn’tcherishthesnake.Butitwasgoodwillforthesnake.Hewishedthesnakehappiness.

Thepracticeofgoodwillissomethingyouhavetodo,soit’srelatedtotheteachingonkamma.Theteachingonkammaalsorelatestoyourmotivationforwishinggoodwill,andwhat,exactly,youarewishingfortheotherperson.Sothepracticeofgoodwillisagoodwayofdevelopinginsightintotheprincipleofkamma.

Tobeginwith,goodwillissomethingyouhavetodevelop.It’snotinnate—orifitisinnate,it’snomoreinnatethanillwill.Wecanfeelillwilljustaseasilyaswecanfeelgoodwill,sometimesmoreeasily.Soremember,thisissomethingyouneedtoworkon.Thisisaqualityyouhavetodevelop.

Secondly,intermsofmotivation,you’rewishinggoodwillforyourownsake.It’snotbecauseyouareOnewitheverybody,orbecauseeverybodyhasBuddha-nature.Wewishgoodwillbecausewewanttomakesurethatouractionsaregoingtobeskillfuleveninverydifficultsituations.Soyouhavetodevelopgoodwillforpeopleyoudon’tlike—evengoodwillforyourboss.Ifyou’regoingtohaveadifficultdaywiththeboss,thinklotsofgoodwillfirstsothatwhenyougoin,youdon’tsaysomethingharmfultothebossorwhoeverthepersonisintheofficethatyoudon’tlike.It’sforyourownsakethatyou’resendingthoughtsofgoodwill,toprotectyourselffromcreatingbadkamma.

Andfinally,whenyou’rewishinggoodwillforothers,it’snotjustspreadingthoughtsofcottoncandy.TheBuddhabasicallysaysyouarehopingthattheywillunderstandthecausesofhappinessandbeabletoactonthem.Weshouldbethinkingintermsofkamma.Iftheyaregoingtobehappy,ithastobebasedontheirkamma.Sowhatyou’rewishingforis,“Maythispersonunderstandthecausesoftruehappinessandbeabletoactonthosecauses.”Andthat’sathoughtyoucanhaveforanybody,nomatterhowevilormalicioustheyhavebeeninthepast,whethertheyhavehurtyouorthepeopleyoulove.Wecanthinkofanynumberofpoliticians—whenIspeakinAmerica,everyonelaughsatthat.Whatyoumightthinkis,“Idon’treallylikethisperson.Idon’tlikehispolicies,”butyoucanwish,“Maythispersonunderstandthecausesfortrue


happinessandbeabletoactonthem.”Youcanthinkthatthoughtwithouthypocrisy.

Whenyoudevelopgoodwillinthisway,youdevelopinsightintotheprincipleofkamma.Youdevelopinsightintoyourownmind:thatyourmindhasthesepotentialsthatyouhavetodevelop.Youhavedesiresthatgoindifferentdirections,soyouhavetobecarefulaboutwhichdesiresyou’regoingtofollow.

Sowhenyou’redevelopinggenerosity,developingvirtue,developinggoodwill,you’relearningsomeveryimportantlessonsabouthowyourdesiresshapetheworldinwhichyoulive,howyourdesiresshapeyou,andhowbyactingonskillfuldesiresyoubecomeabetterperson;theworldaroundyoubecomesabetterworld.

InAmerica—Idon’tknowwhattheattitudeisinSingapore—butinAmerica,peopledon’tliketheword“merit.”DoyouhaveBoyScoutsandGirlScoutsinSingapore?InAmerica,“merit”soundslikeBoyScoutrewards:BoyScoutbadges,GirlScoutbadges,Browniepoints.Ithinkabetterwordfortranslatingpuññawouldbe“goodness.”Youdevelopyourowngoodness;you’redevelopingthegoodnessoftheworld.

Unfortunately,goodnessisawordwedon’thearmuch.Howmanytimesdoyouspeakaboutsomeone’sgoodness?Howmanytimesdoyouspeakaboutyourowngoodness?Itriedanexperimentonetime.IgotontoAmazon.com—Ioccasionallygoonline—andintheboxforSearch,Itypedin“goodness.”Tryitandseewhatcomesup.It’sallbooksoncakes,pies,andcookies.That’sgoodnessinthemodernworld.ButtheBuddhateachesamuchgreatergoodness:thegoodnessofyourheart,whichyoudevelopbydevelopingtheprinciplesofmerit.Bybeinggenerous,bybeingvirtuous,bydevelopingthoughtsofunlimitedgoodwill,you’redevelopingyourowngoodness,andthegoodnessoftheworldaffectedbyyouractions.Atthesametime,yougaininsightintohowyourdesiresshapeyourlife;yougainskillsinmindfulness,skillsinalertness,skillsinardency,allofwhicharegoingtobeusefulasyougofurtherandfurtheralongthepath.

Sowhatthismeansisthatifyoubringtherightattitudetothepracticeofmerit,it’snotjustaritual.It’snotjustaselfishwayoftryingtogetwhatyouwant.It’snotonlyforpeoplewhoarenotserious.It’sforeveryonewhoisseriousaboutthepractice.Youshouldlookafteryourvirtue,youshouldlookafteryourgenerosity,youshouldlookafteryourgoodwillforthesakeoftruehappiness.AstheBuddhasaid,ifpeoplearestingy,thereisnowaytheyaregoingtogetintorightconcentration,thereisnowayatalltheyaregoingtogainawakening.Soeverythingbeginswiththepracticeofmerit.


Whichmeansthatyoushouldtrytohavetherightattitudeasyougoaboutit,realizingthatweliveinaworldinwhichthingsarenotjustcomingandgoing.Weareshapingtheworldwithourdesires.Andwehaveitwithinourpowertoremakeourselves.Maybeyoucan’taffectthewideworldoutsideallthatmuch,buttheworldthatyoulivein,theworldofyourexperienceandthepersonthatyouare,arethingsthatyoucanshapeintherightdirection.Whenyoudothis,you’rebecomingawiseperson,you’relearninghowtochangeyouractionssothattheyleadtolong-termwelfareandhappiness:ahappinessthatdoesn’tharmyourselfanddoesn’tharmanyoneelse—ahappinessthatisgoodforeveryone.

Thosearemythoughtsfortonight.


2:THESKILLSOFCONCENTRATION

December16,2017

Lastnightwetalkedabouthowthefournobletruthsshouldalwaysbeputfirstwhenyou’retryingtounderstandtheBuddha’steachings.Wealsomentionedthatthere’saproblemwhenpeoplesometimesputthethreecharacteristicsbeforethefournobletruths,becausethatcanleadtoalotofmisunderstandingsandunskillfulpractices.

Forexample,ifyoujustfocusonthefactthatthingsareinconstant,stressful,andnot-self,youmaydecidethatallyouneedtodoisjustacceptthefactthatthingscomeandgo,thatyou’llbeokaywiththat,andthat’showyou’llfindhappinessinlife.Butthat’sdefeatist.It’sthelazywayout.

TheBuddhanevertaughtthat,andhewasn’tlazyordefeatist.Whenhetaughtthefournobletruths,hetaughtthatthereissuffering,thatthereissufferingthatwecancure,andthatwecanputanendtosufferingtotallythroughourownefforts.Thisisbecausetheworldisshapedbyourdesires,andthefournobletruthsgiveussomeguidanceonwhichdesires,ifwefollowthem,willleadtosuffering,andwhichdesires,ifwefollowthem,willleadtotheendofsuffering.

So,thepathisanactivityfortrainingyourdesires.Youdon’tjustacceptthefactthat“Ihavedesires,thedesirescomeandthedesiresgo,andIcanwatchthemwashinandwashoutlikethewavesintheocean”—becauseyouknowhowithappenswithdesires.Thewaveswashinandthenwashyououttosea.Youwanttohaveawayofgettingpastthewaves.

TheimagetheBuddhahimselfgivesofthepracticeisofcrossingoverariverandgettingontoabankwhereyou’resafefromthefloodsoftheriver.Soit’simportanttokeepinmindthattherearethingsthatwehavetodoandthingsthatwehavetochangeinourselvesinordertodevelopthepaththatwouldleadbeyondsufferingentirely.

Theproblemisthatifyouputthethreecharacteristicsfirst,especiallyinconnectionwiththepracticeofconcentration,thenitshort-circuitsthepractice.Somepeoplebelievethatifthepracticeisjustamatteroflearninghowtoacceptthatthingsarecomingandgoing,thenwhybotherwithgettingintoconcentration?Youcanjustpracticeacceptance,whichtheycallmindfulness—whichisnotreallywhattheBuddhadefinedasmindfulness.But


sometimesthat’swhatyouhear:Mindfulnessisexplainedastheabilitysimplytoacceptthingsastheycome,acceptthingsastheygo,withoutpassingjudgment.Andthenthequestionis,howdoesthatfitinwiththepracticeofconcentration?Whenyou’repracticingconcentration,you’renotjustacceptingthings;you’retryingtoputthemindinastateofstillnessandtryingtomaintainthatstillness.You’rejudgingwhatshouldbefocusedonandwhatisahindrancetoyourfocus.

ThereisoneteacherwhoactuallysaidthattheBuddhataughttwodifferentpaths—thepathofmindfulness,andthepathofconcentrationandeffort—andthispersongavepreferencetomindfulnessbecausehesays,basically,thewholepointofthepracticeistolearnhowtoacceptthatthingscomeandgo.Butwithconcentrationpractice,you’renotaccepting.You’retryingtomakeachange.

Otherpeopleobjecttothepracticeofconcentrationonthegroundsthatifyoustickwithoneobject,you’reattachedtothatoneobject,andsotopracticenon-attachment,youletthemindwanderasitwill.

Anothercriticismofconcentrationsayswhenyoupracticeconcentration,itrequireseffort;itrequiresthatyouplanaheadoftime,lookingfortheresultsyouwanttogetfromyouractions—andthatrequiresasenseofself.Yet,inthepractice,we’retryingtogetridofoursenseofself.Soweshouldnotpracticeconcentration.

Thosearesomeofthereasoningsthatpeoplegivetorejectthepracticeofconcentration.YetwhentheBuddhataughtmindfulnessandconcentration,hetaughtthemasasinglepractice.Youdothembothtogetherbecausetheyhelpeachotheralong.Thepracticeofmindfulnessisthethemeofconcentration,whatgetsyouintoconcentration.Andmindfulnessdoesn’tbecomepureuntilthefourthlevelofrightconcentration,thefourthjhāna.TheBuddhaalsotaughtthatconcentrationisactuallynecessaryforthepracticeand,infact,istheheartofthepath.Alltheotherfactorsofthepath,includingrightmindfulness,aretheretosupportconcentration.

SothepeoplewhorejectthepracticeofconcentrationaregoingagainstwhattheBuddhasaidaboutthepractice—whichmeansthatthey’remisunderstandingsomethingbasicaboutwhathetaught.Andthemisunderstandingcomesfromthefactthattheyputthethreecharacteristicsaheadofthefournobletruths.Theystartwiththeideaofinconstancyandrunwithit.

Now,inconstancyonitsowndoesn’timplyanyclearduty.Youcanreacttoinconstancyinanynumberofways:Youcanjustsitstillandacceptit.Oryoucantrytosqueezewhateverpleasureoutofthepresentthatyoucan,withno


thoughtforthefuture,thinkingthatsincethingsaregoingtochangeanyhow,youmightaswellgrabwhatyoucanwhileyoucan.Theprincipleofinconstancyonitsowncanleadtoalotofunskillfulbehavior.

ButifyoufollowtheBuddhaandputthefournobletruthsfirst,thentheperceptionofinconstancyhasitsplacewithinthedutiesappropriatetoeachnobletruth.Youlearnfromthefournobletruthswhichdesiresshouldbefollowed,andyouapplytheperceptionofinconstancy,stress,andnot-selftowhicheverdesiresthatwouldpullyouawayfromthedesiresthatareactuallyinlinewiththepath.

Now,thedesiretogetthemindintoconcentrationisanimportantpartofthepath.Therearetworeasonsforwhyyouneedconcentration.Oneisthatconcentrationisgoodfoodforthemind.Themindneedsnourishment.Ithasatendencytofeedonthings,andastheBuddhasaid,eventhoughyoumayunderstandthatsensualityhasitsdrawbacks,ifyoudon’thaveahigherlevelofpleasurethansensuality,you’regoingtogobackandfeedonthesensuality.

It’slikethecoyotesatthemonasteryinAmerica.Wehaveanavocadogrove,andwhentheavocadosareripeandfallingfromthetrees,thecoyotesfeedontheavocadoes.Theygetfat,andtheirfurgetsniceandsleek.Butwhentheavocadosaregone,thenwhenyoulookatcoyotescat,youfindthattheyfeedonanything.I’veseencoyotescatcontainingplasticrope.Theyactuallyateplasticrope,andtheropewentthroughthemandcameouttheotherend.Whichgoestoshowthatwhenthey’rehungry,they’lleatanything.Andit’sthesamewiththehumanmind:Ifyoudon’tgiveitsomethingbetterthansensualitytofeedon,it’salwaysgoingtogobacktofeedonsensuality,againandagain.

So,oneofthepurposesofconcentrationistoprovidegoodfoodforthemind:asenseofpleasure,asenseofwell-beingthatcomeswhenyougetthemindtosettledownandyoudon’tneedtothinkabouthowtogainpleasantsights,nicesounds,pleasantsmells,tastes,ortactilesensations.You’vegotsomethingbetter,abetterpleasure,inside.

Thesecondreasonforwhyyouneedconcentrationisthatit’slikealaboratoryforunderstandingyourmind.Whenthatcriticsaidthatyouneedasenseofselfinordertopracticeconcentration,hewasright.Youdoneedasenseofselfthatsays,“I’mgoingtobeabletodothis”and“ThisissomethingthatIwanttodo,thatIamcapableofdoing.”Withthatthought,you’reactuallycreatingastateofbecoming,andasyoucultivateit,youcometounderstandbecomingreallywell.

Wetalkedaboutbecominglastnight.It’swhenyoutakeonanidentityinaparticularworldofexperience,basedonadesire.Forinstance,supposeyouhaveadesireforSzechuannoodlestonight.There’sgoingtobeacertain“you”


thatwantsthosenoodles,that’sgoingtobenefitfromthosenoodles—oratleastlikesthetasteofthenoodles.Andthere’salsothe“you”thatknowshowtobuythem,wheretogetthem.Thosetwo“you’s”aretheselfasconsumerandtheselfasprovider.Thenthere’sthepartoftheworldthatisrelevanttoyourdesire,foremostbeing:WhereisthenearestSzechuannoodlestore?That’sthepartoftheworldrightnowthat’srelevanttoyourstateofbecoming.Otheraspectsoftheworld—what’sgoingoninpolitics,what’sgoingonintheweather—arenotallthatrelevanttothatparticulardesire,unless,forsomereason,theygetinitsway.

Now,allofthatisyourstateofbecomingrightnow.AstheBuddhasaid,wesufferfromthewaysthatwewanttobecome.Butthesolutiontotheproblemofbecomingisnottryingtonotbecomeanythingatall.It’stryingtobecomeskillfulindevelopingourstatesofbecoming.Andconcentrationisoneofthemostskillfulwaysofengaginginbecomingforthesakeofgoingbeyondbecoming,becauseoncethemindgetssettleddown,youcanactuallyseetheprocess:“Thisishowbecominghappensinthemind.”

Thisknowledgearisesontwolevels.Thefirstiswhendistractionscomeup.Youseethedistractionsarise,howtheytakeshape,andhowyougointothem.Yourealize:“ThisishowItakeonanidentityintheworldofthatdistraction.”

Thesecondlevel,whichisdeeper,isthatyoualsounderstandhowyoutakeonasenseofbecomingasyoubecomeameditator,asyougetthemindintoconcentration:Youareinhabitingthewholebody.Thewholebodyisyourworld.Youarethepersonwhoisfocusedononespotandtryingtogainastateofconcentration.Thisisakindofbecoming,andbecauseitisquiet,becauseitisclear,it’sabecomingthatyoucanunderstandasyou’redoingit.Andthen,byunderstandingit,youcanpotentiallygetbeyondbecomingaltogether.Butyouneedtodothisfirst.Thisisaskillyouhavetomasterifyouwanttounderstandbecomingwellenoughtotranscendit.

AsAjaanLeesaid,it’sliketryingtolearnabouteggs.Youlearnabouteggsbygettingchickensandfeedingthem.Someoftheeggsyoueat—youhavetofeed,right?—inordertohavestrengthtocontinuestudyingtheeggs.Inthesameway,youdevelopastateofconcentration,andit’ssomethingthatyoufeedonasyoutrytounderstanditaswell.Butyoualsohavetodothingswiththeeggsifyouwanttounderstandthem.Youcouldsitandwatchaneggandlearnsomethingsaboutit,butnotmuch.Butifyoutrytofryitorsteamit,youlearnalotmoreabouttheeggs—andyougetsomethingbettertoeatasyoudo.

Sothisisalevelofbecomingthatyouwanttodevelop.It’ssomethingthatyouactuallyneedtodoinordertounderstanditandgetbeyondit,inordertogetbeyondtheprocessofbecoming.So,youdon’tsay,“Well,I’lljustletgo


beforeIevermasterconcentration,andinthatwayIwon’tbeattachedtoconcentration.”Youneedthisattachment.Youneedthissenseofselfandthissenseoftheworldifyouwanttogobeyondselvesandworlds.

Theforestajaanstalkaboutthisquitealot.AjaanLeesaysthatmostpeopleletgolikepaupers.Theydon’thaveanyconcentrationsotheysay,“I’lljustgiveupconcentration.”It’slikeapoorpersonsaying,“I’mgoingtogiveupmyBMW.”Youdon’thaveaBMWtobeginwith,andgivingitupisnotgoingtobringyouthebenefitsthatcomefromhavingaBMW.Youcan’ttakearideinit,andyoucan’tgiveridestoanyoneelse.FirstyouneedtogettheBMWsothatyoucanuseit.Youdon’tneedtoholdontotheBMWonceit’syours.It’stheretousewhenyouneedit,andyoucanputitasidewhenyoudon’t.Inthesameway,theBuddhadevelopedconcentrationanddiscernmentinthecourseofhispath,andthenletthemgowhengainingawakening.Butevenafterhehadletthesethingsgo,theywerestillthereforhimtouseashetaughtthewaytoothers.

Soyoucanbenefitfromthis.AjaanMahaBoowatalkedabouthow,whenwearepracticing,weneedtoholdoninthesamewayasclimbingaladder.Whenyouclimbaladdertotheroofofahouse,youholdontoonerung,thenyouholdontothenextone,andonlywhenyouareholdingontothehigheronedoyouletgooftheloweronetoreachthenextrungup.Sothereisgoingtobeattachmentinthepractice.Yougofromoneattachmenttohigher,higher,higherattachments.Ifyousay,“Hey,watchmeletgoofeverything,”youfallbackontheground.Soyouneedtoholdon,stepbystepbystep,untilyougettotheroof.Thenyoucanletgototally.

OrasAjaanFuangsaid,it’slikesendingarockettothemoon.Youneedabigboostertobeginwith,andtheboosterhastobeattachedtothemooncapsule.Then,whentheboosterhasdoneitsjob,that’swhenyouletitgo.

Sotherearethingsthatyouhavetoholdontoasyoupractice,andconcentrationissomethingthatyouneedtoholdontobecause,asIsaid,it’sfoodforthepracticeandit’salsoyourlaboratoryforunderstandingyourmind.Onceyouhavethisonething,concentration,thenyoucanunderstandthefiveaggregates,youcanunderstandtheprocessofbecoming—issuesthatwewilltalkabouttomorrownight.ButrightnowIwouldliketofocussimplyonmasteringtheartofconcentration.

TheissueaboutthedistinctionbetweenputtingthefournobletruthsfirstorputtingthethreecharacteristicsfirstbecomesveryclearwhenyoulookatthefourqualitiesthattheBuddhasaidyouneedtodevelopinordertohaveconcentration.Thesearecalledthefouriddhipāda,orbasesofsuccess:desire,effort,intentness,andusingyourpowersofjudgment.


Oftenwhenpeopleteachmindfulness,theysaythatdesireisabadthing,effortisabadthing,usingyourpowersofjudgmentisabadthing.Sothreeoutoffourbasesofsuccessgetthrownaway.Butifyoureallywanttosucceedatyourmeditation,youhavetodevelopallfourofthesefourqualities:

•thedesiretodothemeditation,•theeffortthatgoesintodevelopingthefactorsofconcentrationand

abandoningthehindrancesthatgetintheway,•theintentnesswithwhichyoureallyfocusondoingthiswell,giving

ityourfullattention,andfinally•usingyourpowersofjudgmentastowhat’sworkingandwhat’snot

working—andwhatyoumightdoinordertocorrectaproblem.

Youneedallfourofthesequalitiesintheconcentration,butyouneedtohavetheminabalancedway.Solet’sgothroughthemonebyone.

Thefirstoneisdesire.DesireoftengetsabadrapinBuddhistcircles.Butactually,it’sanimportantpartofthepath.AstheBuddhasaid,everything—everyphenomenon—isrootedindesire,soifyouwantconcentration,youhavetostartwiththedesire,“Iwantthemindtosettledown.”

Now,ifyoufocussimplyonhowmuchyouwantthemindtosettledown,you’remisusingyourdesire.Thedesirehastofocusonthecauses.It’slikedrivingtoamountain.Ifyoudrivealongandjustwatchthemountain,what’sgoingtohappen?You’llrunintosomebodyordriveofftheroad.Youhavetotellyourself:“Hereistheroadleadingtothemountain,thereisthemountain,andIamgoingtofocusontheroad.Stepbystepbystep.”Everynowandthen,youlookuptomakesurethatthemountainisnotbacktherebehindyouinyourrear-viewmirror.Butotherwise,youkeepyourselffocusedonthecausesthatwouldleadtotheresult.Thisistherightuseofdesire.

Sowhenyou’resittingdowntopracticeconcentration,youdon’tthink,“Iwantthefourthjhānainfiveminutes.”Youthink,“Iwanttostaywiththebreath.Iwanttostaywiththisbreath,thisbreath,thisbreath,tokeepthingsgoing.”Youfocusonthestep-by-step-by-stepprocesstokeepthedesirefocusedandcontinuous,andthat’showyougettothemountain.

Inordertohelpwiththisdesire,youneedtothinkofvariouswaystomotivateyourself.Thefirstoneisheedfulness.Theprincipleofheedfulnessisbasicallysayingthat“TherearedangersinmymindthatIneedtoprotectmyselffrom.IfIdon’tprovidetheprotection,they’regoingtocomeandcauseharm.”Youseetheharmthatcancome,butyoualsoseethatyouareabletoforeseetheharmandgetoutofthewayorpreventtheharm.That’swhatheedfulnessisallabout.Sothisdoesinvolveasenseofself:the“me”whois


goingtobeharmedbynotpracticing,the“me”who’sgoingtobenefitfromthepractice,andalsothe“me”whocanprovidethewayout.That’syourmainway,yourmostbasicway,ofmotivatingyourselftodothepractice.

Soifyou’resittingmeditatingatnightandsay,“I’mgettingkindoftiredrightnow,thisisenoughmeditationfortonight,”askyourself,“DoIstillhavegreed,aversion,anddelusion?Yeah,thedangersarestillthere,soIneedtomeditatemore.”Andwhencangreed,aversionanddelusionhappen?Dotheyhappenonlywhenyou’remeditating?No.Theycanhappenanytimeatall.Soyouneedtoprepareyourselftogetbeyondthesedangersthroughouttheday.

Anotherwayofmotivatingyourselfisasenseofcompassion:“Iwillbenefitfromthis.DoIlovemyself?IfIlovemyself,Iwanttopractice.DoIlovethepeoplearoundme?Yes.DoIwantmygreed,aversion,anddelusiontogoprowlingaround,bitingeverybodyelsearoundme?No.SoImightaswellshowsomecompassionforthembygettingmymindmoretrained.”Thisishowcompassionisawayofmotivatingyourselftostickwiththepractice.

AnotherwayofmotivatingyourselfthattheBuddharecommendedishavingasenseofshame.You’resittingthereandyourmindiswanderingallovertheplace,soyouremindyourselfthattherearepeopleintheworldwhocanreadminds.“Whatiftheywerereadingmymindrightnow?”Yousay,“Well,Ihopethatthepeoplereadingmindshavecompassionandsomeunderstanding.”Butstilltheywillsay,“Ah,thisperson.Idon’tknowaboutthisperson.”Sotellyourself,“Iwanttohaveagoodmindforthemtoread.”That’sonewayofusingasenseofshame.

AnotherwaytouseshameskillfullyiswhenyouknowthatyouhaveanopportunitytopracticetheDhammaandyetyou’resittingherethinkingabouttomorrow’swhatever,andwouldn’tyoubeashamedofthefactthathereyouhadthisopportunityandyetyouthrewitaway?Sousethatthoughtinordertomotivateyourself.

Thereisalsoasenseofpride.WhentheBuddhaistalkingaboutshame,he’snottalkingabouttheshamethat’stheoppositeofpride.He’stalkingabouttheshamethat’stheoppositeofshamelessness.Hissenseofshameispartandparcelofahealthysenseofpride:“ThisisatechniqueIwanttomaster.ThisisaskillIwanttomaster.”Onceyoudevelopsomelevelofskill,youdon’twanttofallback.Youwanttotakeprideinyourworkmanship.Youwanttotakeprideinyourskill,sothatwhenyou’reinadifficultsituationyoudon’tsay,“Oh,todayIcan’tconcentrate.There’stoomuchnoiseintheneighborhoodfromthesecrazypeoplenextdoor.”They’realwaysmakingnoiseduringtheDhammatalk,soyoumightaswelltellyourself,“IwanttoshowthemthatIcanstillkeepmymindconcentratedeveniftheyaremakingnoise.”Thisisasense


ofpridethatcanfocusyouonyourpractice.

Thesearesomeofthevariouswaysyoucanmotivateyourselftogeneratethedesiretoworkonthemeditation,toworkonconcentration.

Thatcoversthefirstbaseofsuccess.Thesecondbaseofsuccessiseffort,persistence.Youjustkeepatitagain

andagainandagain,tryingtodevelopthethemeofmeditationandalsotryingtogetridofanyhindrancesthatcomeup.

Youmayhaveheardofthehindrances.Thesearethethingsthatgetinthewayofconcentration.Therearefivemajorcategories.There’ssensualdesire.There’sillwill—“illwill”heremeaningthatyouwanttoseesomebodysuffer.Theotherhindrancesaresleepinessanddrowsiness,restlessnessandanxiety,andthenuncertaintyordoubt.Thesearethefivethingsthatgetinthewayofconcentration.Sowhentheycomeupinthemind—astheBuddhasaidinhisdescriptionofmindfulness—youwanttofigureoutwhentheycome.Youwanttoknowthattheyarethere,andyouwanttorecognizethemashindrances,andthenrealizethatthesearethingsthatyouwanttogetpast.Thesearethingsthatyouwanttoabandon.Andthenyouabandonthem.

Therearethreestepsinabandoningthem.Thefirstone,whenahindrancearises,isrecognizingthatitisahindrance.Andwhenyourecognizethatitisahindrance,that’samajorsteprightthere.Becauseformostofus,whensensualdesirecomes,wedon’tsay,“Oh.Thisisahindrance.Thisissensualdesire.”Wesay,“Hey,thisiscool,let’sgowithit!”Sothefirstthingyou’vegottodoistorecognizeit:“Thisisahindrance.It’ssomethingI’vegottoabandon.”

ThenyouremembervariouswaysthattheBuddharecommendedforabandoningthehindrance.Therearefivetechniquesaltogether.Thefirstoneissimplyrecognizing,“Idon’twanttobehereinthisunskillfulstateofmind.”Changethetopic.Gobacktoyourbreath.“Oops,I’veslippedoff.”Youcomerightback.That’sonetechnique.Youjustgobacktoyouroriginaltopicofmeditation.

Thesecondtechniqueisforwhenyoukeepcomingbacktothehindrance.Eventhoughyourecognizethatitisahindrance,youstilllikeit,soyouthenhavetolookatitsdrawbacks:“IfIthoughtthisthoughtfor24hours,wherewoulditleadme?Notinagooddirection.SowhyamIgivingitevenalittlebitoftime?”Oneofmyfavoritetechniquesforseeingthedrawbacksofahindranceistoaskmyself,“Ifthiswereamovie,wouldIpaytowatch?Theactingishorrible.Thestorylineisverypredictable.It’snotworthit.IfI’mgoingtowatchamovie,Ishouldwatchabetterone.”Inthatway,yourealizethatthehindranceisnotworthgoingwith.That’swhatitmeanstoseethedrawbacksofahindrance.Thathelpsyougetoutofitandgetbacktoyourbreath.


Thethirdwayofdealingwithahindranceistoignoreit.Inotherwords,thethinkingisgoingoninthemind,butyousay,“Mybreathisstillhere,andIdon’tneedtopayattentiontothatthinking.Itcanchatterawayasmuchasitlikes,butI’mgoingtostayfocusedonmybreath”—because,afterall,thebreathisstillthere.Ithasn’tbeendestroyedbythehindrance.Youcanstillfocusonthebreatheventhoughthechatterisgoingoninthebackground.

Thinkofthechatterasbeingacrazypersoncomingtotalktoyouwhileyou’vegotworktodo.Ifyouturntothecrazypersonandtrytochasehimaway,he’llpullyouintohiscraziness.Sojustpretendhe’snotthere.Forawhile,he’llgetcrazierandcrazierandcrazier,tograbyourattention,butyoucanstillsay,“Nope,Iamnotgoingtopayanyattention.”Andafterawhile,hewillseethatyou’renotpayingattentionandthenhe’llgoaway.

Orit’slikeastraydogcomingforfood.Ifyoudon’tfeedthestraydog,afterawhilethestraydoggoesaway.Eventhoughit’sbotheringyouforawhile,whiningandwhatever,youjustpayitnoattention.Withsomekindsofthoughtsallyouhavetodoisjustnotpaythemanyattentionandtheyeventuallygoaway.

Thefourthtechnique—andthisisonethatworksexceptionallywellwhenyougetmorefamiliarwiththebreathenergiesinthebody—relatestothefactthatwheneverathoughtappearsinthemind,therewillalsobealittlepatternoftensionthatappearssomeplaceinthebodyalongwithit.There’salittlestirringinthebody,andthenthere’salabelthatlatchesontothatspot,andfromthatlabelyoustartthinkingaboutthings.Butthislittlepointoftensioninthebodyiswhatkeepsthethoughtgoing.Soifyoucanfindthatlittlepointoftension,whereveritmaybe—inyourface,inyourarm,inyourleg—youbreathethroughit.Thatdissolvesthatpatternoftension,andthethought—withnomarkertoanchorit—willgoaway.That’sthefourthwayofdealingwithhindrances.

Thefifthway,ifnoneoftheotherswork,istoputthetipofyourtongueagainsttheroofofyourmouth,presshard,andtellyourself,“Iwilljustnotthinkthatthought.”Thisiswhereyoucanuseyourmeditationwordreallyfast:BuddhoBuddhoBuddho,reallyrapid-fire.Justdon’tgivethemindanyspacetothinkaboutthatotherthought.Now,thislasttechniqueinvolvestheleastamountofdiscernment,butsometimesit’snecessary.Whenyoucomparethesedifferenttechniquestodifferenttools,thisoneislikeasledgehammer.Youbangthethoughtandthatmayknockitoutforalittlewhile.Itmaywanttocomebackeventually,butatleastyougivealittlespacetothemind.Sodon’tbeafraidtousethisonewhenyoufindthattheothertechniquesdon’twork.

Sothesearewaysthatyoucandealwithdifferenthindrancesastheycome


intothemind.Ifyoukeepatthis,yougetmoreandmoreskilledfromlearninghowtoreadthesituation,thatthisparticularkindofhindrancerequiresthiskindoftechnique,andthenyoubecomemoreandmoreincontrolofthemind.AstheBuddhasaid,whenyou’vemasteredthesefivetechniques,thenyoucanthinkanythoughtsthatyouwant,andyoudon’thavetothinkthethoughtsyoudon’twanttothink.

Thisisoneimportantaspectofmasteringyourconcentration:Withthekindsofthoughtsthatwouldcomeintoyourmindandjustkeepdrivingyoucrazy,yourealize,“Idon’thavetothinkthosethoughtsanymore.Icanbeincontrolofmythoughts.Mythoughtsdon’thavetobeincontrolofme.”SothisisoneofthebenefitsofdevelopingwhattheBuddhacallsthesecondbaseofsuccess,whichisputtingineffort,havingpersistenceasyoustickwiththepractice.

Thethirdbaseofsuccessisbeingintent—inotherwords,givingfullattentiontowhatyouaredoing.Meditationisnotaritual.Youdon’tjustgothroughthemotions.Youreallypaycarefulattention:Whenyoudothis,thesearetheresults;whenyoudothat,thosearetheresults.Youwanttoknowclearly.Youwanttobeobservant,sothatyoucandecide,“WhenI’mgettingtheresultsIwant,Istickwithit.IfI’mnotgettingtheresultsthatIwant,I’mgoingtotrysomethingelseinthemeditation.”

TheBuddhacomparesthistobeingacookworkingforsomeoneelse.Youlearnhowtonoticewhatkindoffoodthepersonlikes.“Doesthispersonlikesaltyfood?Sweetfood?Sourfood?Ifhelikessourfood,Icanprovidemoresourfood.”Ifthepersonisgettingsickandtiredofsourfood,youcookhimsomethingelse.Youhavetopaycarefulattentionbecause,astheBuddhasaid,sometimesyourmasterwon’ttellyououtrightwhatkindoffoodhelikes.Themasterexpectsyoutonoticethesubtlesigns—thelookinhiseyes,thetoneofhisvoice.Inthesameway,whenyoumeditate,youhavetopaycarefulattentiontothemind’ssubtlesigns,becauseitdoesn’talwaystellyourightupfront,“Iwantthis,Iwantthat.”Itjustwandersoff.Soyouhavetopaycarefulattention.Thisiswhatintentnessisallabout.

Andyoupairthiswiththelastbaseofsuccess,whichisusingyourpowersofjudgment,usingyourpowersofdiscernment.Ifsomethingisnotworking,youtrytofigureoutwhyit’snotworking,andyouuseyouringenuitytofigureoutwhatelsemightwork.

WhenIwasstayingwithAjaanFuang,thesewerethetwoqualitiesthatheemphasizedmostinthepracticeofpayingattention:beingobservantandthenusingyouringenuity.“Ifthiskindofbreathingdoesn’twork,whatotherkindofbreathingmightwork?Ormaybetonightthemindjustdoesn’twanttobewith


thebreath.WhatothertopiccanItrythatitwouldbemorewillingtosettledownwith?”Inthiscase,youtrytoanalyse:Whatistheprobleminthemindrightnow?Istheproblemlust?Istheproblemanger?Istheproblemastorylinethatcameinfromtoday?

Onewayofdealingwithstorylinesisthepracticewedidattheverybeginningoftheevening:spreadinggoodwillforallbeings.

ThinkabouttheBuddhaandthethreeknowledgeshegainedonthenightofhisawakening.Thefirstknowledgewastheknowledgeofhispreviouslifetimes.Ifyouthinkyou’rebringinglotsofstoriesintoyourmeditation,thinkaboutrememberinglifetimesgoingbackhundredsandthousandsofthousandsofeons.TheBuddhahadahugenumberofstoriesthatnight.Ifhehadn’tbeencareful,hecouldhaveeasilygottenstuckinthem.Andhereyouhavejustthestoriesofonlyonelifetime.TheBuddhawasabletoletgoofallthosestories;whycan’tyouletgoofyours?

Now,hewasabletoletgoofhisstoriesbecauseofthesecondknowledge,inwhichhesawallbeingsintheworlddyingandthenbeingreborninlinewiththeiractions.Soifyoufindthatthere’sastorylineeatingawayatyourmind,trytothinkofallbeingsinalldirectionsandalltheirstories—andhowsmallyourstoryseemsincomparison.Spreadgoodwilltoallthosesufferingbeings,andsomegoodwilltoyourselfinthecontextof“allbeings.”Thathelpstopullyououtofthatstoryline,andyoucangetbacktotheconcentration.

Iftheissueislust,youcancontemplatethebody.Iftheissueisanger,youcantrytodevelopgoodwill.Useyouringenuityingettingthemindtosettledown.Thisisabasicprincipleinanyskill:Youstartoutbylearningthebasicstepsfromtheteacher,butthenyouhavetouseyouringenuityinordertodevelopaskillofyourown.It’slikeweavingabasket.Theteacherwilltellyou,“Thisishowtoweavethestrandsinandout,”andthenyoutryweaving—andyourbasketlooksawful.Youaskyourself,“WhatdidIdowrong?Istheshapewrong?Istheweavewrong?WhatshouldIchange?”Thenyouweaveanewbasket—keeponweavingbaskets,payingcarefulattentiontowhatyou’redoing,keeponobservingwhat’sstillwrong,keepontryingtomakeimprovements.Inthatway,youlearnfromyouractions.Youlearnfromthethingsyoudo.

Thisishowyoudevelopaskill,andyoudoitbydevelopingthesefourbasesofsuccess:Youwanttodowell.Youputineffort.Youpaycarefulattentiontowhatyou’redoing,andthenyouuseyouringenuityandpowersofjudgmenttofigureouthowtomakethingsbetter.Theseareallqualitiesthatyouneedtodevelopasyoupracticeconcentrationtomakeitaskill.

Now,theBuddhasaidthatthesefourqualitiesalsogotogetherwithanother


listofqualitiesthathecalledthe“fabricationsofexertion,”whichisatechnicalterm.“Fabrication”hereistheword,saṅkhāra,anditdoesn’tmeanlies,aswhenyoufabricatealie.“Fabrication”heresimplymeansthewayyouputyourexperiencetogether.TheBuddhasaidtherearethreetypesoffabricationthatweuseaswegetthemindintoconcentration.

•Thefirstisbodilyfabrication,whichisthebreath.•Thesecondisverbalfabrication,andherethetechnicaltermsare

“directedthought”and“evaluation,”whichbasicallymeanthewayyoutalktoyourselfaboutwhat’sgoingon:Yousetupatopicinthemind,andthenyouaskquestionsandmakecommentsonit.

•Thethirdtypeoffabricationismentalfabrication,whichincludesfeelingsofpleasure,pain,andneitherpleasurenorpain;alongwithperceptions—inotherwords,thelabelsyouapplytothings.

Sowhenyou’reworkingwithconcentrationonthebreath,youstartwithbodilyfabrication,whichisthewayyoubreathe.Now,theword“fabrication”heremeansthatthereisanelementofintentioninthewayyoubreathe.Soyouwanttousethatintentionskillfully.Whatwouldbeagoodwaytobreatherightnow?Doesthebodyneedlongbreathing?Shortbreathing?Deepbreathing?Shallowbreathing?Whichpartsofthebodyarelackingingoodbreathenergy?Youdecideandyoumakechanges.

Now,inmakingchanges,you’reusingtheprocessofdirectedthoughtandevaluation.Youfocusonanissueinthebreathandthenyouevaluatewhattodo.

AsAjaanLeeexplainedevaluation,itasksquestions.One,doesthebreathfeelgood?AndiftheanswerisNo,thenthenextquestionis,whatdoyoudotomakeitbetter?IftheoriginalanswerwasYes,itdoesfeelgood,thenhowdoyoumakethebestuseofit?Howdoyoumaintainthatsenseofease?Whenyoumaintainthatsenseofease,howdoyouspreadittothebodytogetthemostbenefitfromit?

Somepeoplehaveaskedabouthowtospreadthebreathenergyinthebody.Thebreathwillactuallyspreadonitsown.Allyouhavetodoisreleasetensionindifferentpartsofthebody,sothatthebreathcanflownaturally.It’slikeopeningvalvessothatwatercanflowthroughapipe.ThisconnectswiththeBuddha’steachingthatwhenyougetthemindinconcentration,thereisasenseofeaseorwell-being,andyouwantthatsenseofwell-beingtopermeatetheentirebody.Soyouusethisperceptionofbreathtoallowittopermeate.

Otherpeoplehaveobjected:TheBuddhaneversaidanythingaboutspreadingbreathenergyinhismeditationinstructions,sowhyareweadding


thisteaching?Andtheansweristwofold.OneisthattheBuddhaneversaidthat“Dhamma”canmeanonlywhathesaidorwhatisrecordedintheCanon.Ifsomethingisinlinewithwhathesaid,eventhoughheneversaidit,itcountsasDhamma,too.Andthatleadstothesecondanswer:WhentheBuddhasaidtoletthesenseofeaseandrapturefoundinjhānapermeatetheentirebody,heneverexplainedhow.It’suptoouringenuitytofigurethatout—andherewehaveAjaanLee’shelpinthathehasexplainedhowhefigureditout.SoaslongasthispracticehelpsinaccomplishingwhattheBuddhasaidtodo,it’sperfectlylegitimate.

Now,allowinggoodbreathenergytospreadthroughthebodyinvolvesthethirdkindoffabrication,whichisfeelingandperception.Thefeelingisthefeelingofease;theperceptionistheimageofthebreathyouhaveinmind.Ifyouthinkofthebreathasjusttheaircominginandoutthenose,it’sverydifficulttogetasenseoffullnessorwell-beingoutofthebreath,ortoletitspreadthroughthebody,becausethereareonlytwolittleholeshere,andyou’vegotawholebodythatyouneedtobreathethrough.Butifyouthinkofthebreath,notasair,butasenergy,andofthewholebodyasbeinglikeasponge,holdthatperceptioninmind:Whenyoubreathein,thebreathcancomeinfromalldirectionsandgooutthroughalldirections.Thisisonekindofperceptionthatmakesitaloteasierforthebreathtofeelnourishing,tofeelgoodforthewholebody.

Anotherperceptionyoumaytryisthatifyoufeelyouarestrugglingtobringthebreathin,changetheimage:Remindyourselfthatbreathenergystartsinthebody;itdoesn’tstartoutside.Itstartshereinsidethebody,atanyoftherestingspotsthatAjaanLeeidentified,suchasthetipofthebreastboneorjustabovethenavel.Soyoudon’thavetopullthebreathin.Thebreathstartsherealready,andallyouhavetodoisallowittospreadthroughthebody.Relaxanytensionthatgetsinthewayofitsspread.Thatwillbringtheairinandletitoutsmoothly.

Inthisway,youseehowyourperceptionhasaninfluenceonhowthemindrelatestothebody:howitsenseswhat’sgoingoninthebody,andhowitcanadjustitssensations.Andyoulearntheselessonsbyadjustingthesethreethings:thebreath,thewayyoutalktoyourselfaboutthebreath,theperceptionsyouhaveinmindasyoudealwiththebreath,andthefeelingthatresults.Thesethingsallowthemindtogetintoconcentration.

Soyou’vegotfourbasesofsuccess;threetypesoffabrications.Nowthethreetypesoffabricationsareusefulnotonlywhileyou’re

meditating.Asyougetusedtoadjustingyourexperienceofyourbody,adjustingyourexperienceofthemindasyoumeditate,youcanalsostartdoingitasyou


gothroughdailylife.Inthisway,thesethreefabricationsprovideyouwithyourowninternalrefugeasyougothroughtheday.

WesaywetakerefugeintheBuddha,theDhamma,andtheSaṅgha.Whatdoesthatmean?Itdoesn’tmeanthattheBuddhaisgoingtocomedownandliftusoutofoursuffering.WhatitmeansisthattheBuddhasetsanexample:Thisishowpeoplefindtruehappiness.Soyoulookathisexample.Hewasapersonofwisdom.Hewasapersonofcompassion.Hewasapersonofpurityinhisactions.Howcanwedevelopthosequalitiesinourselves?Whenyoudothat,whenyoufollowtheBuddha’sexample,that’swhenyoutakehimasyourrefuge.

Solet’slookathowherecommendeddevelopingwisdom,compassion,andpurity.

First,ashesaid,wisdombeginswiththequestionImentionedyesterday:“WhatwhenIdoitwillleadtomylong-termwelfareandhappiness?”TheBuddhadevelopedwisdombyfollowingthatquestion,experimentingwithhisactionsandgettingbetterandbetterresults.

Asforcompassion,thatconnectswithwisdominthesensethatyourealizethatifyouwantyourhappinesstobelong-term,itcan’tcauseanyoneelseanyharm.

There’sastoryintheCanonofKingPasenadiinhispalace,one-on-onewithhisqueen,Mallikā.Inatendermomentheturnstoherandsays,“Mallikā,isthereanyoneyoulovemorethanyourself?”Now,youknowwhathe’sthinking,right?Hewantshertosay,“Yes,YourMajesty,IloveyoumorethanIlovemyself.”Andifthiswereacheapmovie,that’swhatshewouldsay.ButthisisthePaliCanon,andshe’snofool.Shesays,“No,there’snooneIlovemorethanmyself.Andhowaboutyou?Isthereanyoneyoulovemorethanyourself?”Thekinghastoadmit,“No,there’snobodyIlovemorethanmyself.”Sothatwastheendofthatscene.

ThekinggoesdowntoseetheBuddhaandtellshimwhatQueenMallikāsaid.TheBuddhasays,“Youknow,she’sright.Youcouldgothroughouttheentireworldandyouwouldnotfindanyoneyoulovemorethanyourself.Andinthesameway,there’snobodyouttherewho’sgoingtoloveyoumorethantheylovethemselves.Theyalllovethemselvesjustasfiercelyasyoudo.”

ThenwhatistheconclusiontheBuddhadrawsfromthat?Hedoesn’tsay,“It’sadog-eat-dogworld,justgoforwhatyouwantandbepreparedtofightforit.”Instead,hesays,“Beverycarefulthatyoudon’tharmanybody.”Afterall,ifyourhappinessharmssomebodyelse,theywon’twantyourhappinesstolast.They’regoingtodowhattheycantoputanendtoit.


Sothisisthebeginningofcompassion.Youhavetothinkaboutotherpeople’shappinessasyouplanhowtofindyourown.

Asforpurity,theBuddhataughthissontheprinciplesofpurity,whichfocusonexaminingyouractions,makingyouractionspure.Beforeyoudosomething,askyourself,“WhenIdothis,whataretheresultsgoingtobe?”Ifyouforeseeanyharm,don’tdoit.Ifyoudon’tforeseeanyharm,goaheadanddoit.Whileyou’redoingit,checktoseewhetherthereareanybadresultshappeningrightnow.Ifyouseethatyou’reactuallycausingharm,stop.Ifyou’renotcausinganyharm,youcancontinuewiththeaction.

Then,whenit’sdone,youreflectbackonthelong-termconsequences.Ifyourealizethatyoudidcauseharmeventhoughyoudidn’twantto,learnfromthatmistake.Goandtalkitoverwithsomeonewhoismoreadvancedonthepathsothatyoucanlearnwhatotherwaysofactingyoumighttrysoasnottomakethatsamemistakeagain.Ifyoudidn’tcauseanyharm,thenfindjoyinthefactthatyou’remakingprogressonthepath.Thisishowyoupurifyyourthoughts,yourwords,andyourdeeds.

Now,allofthesecases—thesearchforwisdom,thesearchforcompassion,andthesearchforpurity—arebasedontakingseriouslyyourdesireforlong-termhappiness,andlearninghowtoactonthatdesireatalltimes.ThisishowtheBuddhadevelopedhisqualitiesofwisdom,compassion,andpurity.Thismeansthatthesearchforhappinessdoesn’thavetobeselfish.Itcanbedoneinawaythatproducesnoblequalitiesinthemind,thequalitiesoftheBuddha.Sowefollowhimasanexampleintakingourdesireforlong-termhappinessseriously,too.

SimilarlywiththeDhammaandtheSangha:Wetakethemasanexample,andthat’showwedeveloprefuge.Howdowedothat?Throughthethreekindsoffabrication.Saythatangercomesupinmind,andyouwanttoprotectyourselffromtheanger.Thefirstthingyoudoistolookathowyou’rebreathingrightnow.Canyoucalmthebreathingdown?Alltoooftenwhenwegetangry,thebreathinggetsreallydifficult.Whenwesaywewantto“getitoutofoursystem,”it’sbecausetheangerhashijackedthebreathandmadeituncomfortable.Soinsteadofthetwousualwaysofdealingwiththatsenseofdiscomfort—gettingitoutofyoursystembyyellingattheotherperson,orbottlingitupandgettingcancer—thereisathirdalternative,whichistobreathethroughit—aswetalkedearlieraboutbreathingthroughthetensioninyourbody.That’syourfirstlineofdefense.

Thenthesecondlineofdefenseis,howareyoutalkingtoyourselfabouttheissuethat’smakingyouangry?Canyoutalkaboutitinanotherway?ThisiswheretheBuddhahasyoulookfortheotherperson’sgoodqualities,thegood


thingsthatthepersonhasdone,sothatyourealizethateventhoughthispersonisdoingsomestupidthingsrightnow,hehasdonesomegoodthingsinthepast.“IfIjustletloosewithmyanger,that’sgoingtodestroyagoodrelationship.”Orifyoucan’tthinkofanythinggoodabouttheperson—andtherearemanypeopleintheworldwhosegoodqualitiesarehardtofind—thentheBuddhasaysthatyoushouldfeelcompassionforthatperson:“Justbecausesomeoneiscreatingalotofbadkammaforthemselves,Ishouldn’tletthatmakemecreatebadkamma.”

TheBuddhasaidthatit’slikeseeingsomeoneinadesert—sick,lyingbythesideoftheroad,withnoonetohelp:Youhavetohavecompassionforthemnomatterwhotheyare,becausetheyaresufferingsomuch.Inthisway,youchangeyourverbalfabrication,thewayyouthinktoyourselfabouttheissue.

Thethirdlineofdefenseistolookatyourperceptions.Whatperceptionsdoyouhaveinmindthatstoketheanger?Ifyouperceivethatyou’rebeingoverwhelmedbytheperson,thatyou’rebeingthreatenedbythatperson,orthatthepersonhaspoweroveryou,you’relikelytolashback.So,astheBuddhasaid,changeyourperception.One,ifthepersonhasbeensayingnastythingsaboutyou,remindyourselfthatthisisthewayhumanspeechnormallyis.Thereiskindspeechandthereisunkindspeech.Thereistruespeechandthereisfalsespeech.Thereisspeechthatisusefulandthereisspeechthatistotallyuseless.Sothefactthatthispersonissayingsomethingunkind,lyingtoyou,sayinguselessthings:Thisisnotabnormal.Thisisjustthenormalhumanwayofspeech.One.

Two,theBuddhasaidiftheysaysomethingreallynastytoyou,yousaytoyourself,“Anunpleasantsoundhasmadecontactattheear.”Andleaveitthere.Howmanytimeshaveyouthoughtthat?Youusuallydon’tstopwiththatthought.Yougoontothenextthought,andthenthenext:“Whyaretheysayingthat?Whyaretheysonasty?Whydon’ttheytreatmewell?Whydotheydisrespectme?”Andyoujustgoonandon.Butwhyareyousuffering?Becauseofallthisextrastuffyou’readdingontop.If,ontheotherhand,youcansay,“Anunpleasantsoundhasmadecontactattheear,”that’sit:Youdon’thavetosuffer.You’remoreincontrol.Soholdthatperceptioninmind.

ThethirdperceptiontheBuddhateachesyouistotrytothinkofyourgoodwillasbeinglargerthanwhattheotherpersonhasdone.Forexample,thinkofyourgoodwillasbeingliketheEarth.PeoplecancomeandspitontheEarth,theycandigintheEarth,theycanpissontheEarth,buttheEarthisstillEarth.It’stoobigforthemtohaveanyeffectonit.Orthinkofyourmindasbeinglikespace.Holdthatperceptioninmind:“Peoplecantrytowritethingsonmymind,butnothingstays.Itallvanishes,becausethere’snosurfacefor


themtowriteon.”Ifyouholdtheseperceptionsinmind,youfeellessthreatenedandoverwhelmed.It’saloteasiertodealwithdifficultsituationsandnotbeovercomebyangerorsufferingfromanger.

Sothesearesomewaysinwhichyouusethesethreekindsoffabrications:bodilyfabrication—howyoubreathe;verbalfabrication—howyoutalktoyourselfabouttheissue;andfinallymentalfabrication—theperceptionsyou’reholdinginmind.Canyouchangethesethingssothatyoudon’tsuffer?Sothatyoudon’tactinanunskillfulway?

Ifyoulearnhowtomasterthesethreekindsoffabrications,theyhelpbothinthepracticeofconcentrationandinyourconductofdailylife.Thisishowyouproviderefugeforyourself.

AndfindingrefugeiswhattheBuddha’steachingsareallabout:Thereisapaththatgoesbeyondsuffering.It’snotjustacceptingthingsastheyare,resigningyourselftothefactthattheworldcan’tchange.That’snottheBuddha’sway.Look,ifthatwerehisattitude,hewouldn’thavegoneintothewilderness.Hewouldhavestayedinthepalace,thinking,“IguessthisisthewaythingsareandI’llenjoymyselfthebestIcanbyacceptingthem,andthenIwilldie.”WhichisnottheBuddha.TheBuddhasaid,“Theremustbesomethingthatdoesn’tdie.I’vegottofindit.”Hehadthatkindoflion-likedetermination.Hetrieddifferentwaysoffindingit.Ifthiswaydidn’twork,hetriedthatway.Ifthatwaydidn’twork,hewasgoingtokeepontryinguntilhedidfindtheway.Andwhenhefoundtheway,hetaughtittoeveryonewhowaswillingtolisten:“Look,thereisawayoutofsuffering.Thisishowyoudoit.”

That’showheprovideduswithrefuge.Ifyoutakehislessonsandapplythemtothewayyoushapeyourexperience,thenyoucanfindthisrefugeaswell.Andthepracticeofconcentrationisaveryimportantskillinfindingthatrefuge.Youlearnhowyougaincontroloveryourmind,controloverthesethreekindsoffabrications,makinguseofthefourbasesofsuccess:desire,effort,intent,andyourpowersofdiscernment,yourpowersofjudgment,yourpowersofingenuity—usingthefullfacultiesofyourmind.Inthisway,youcanfindfullrelease:therefugethattheBuddhafound,therefugehepromisedinhisthirdnobletruth.

Sothosearemythoughtsforthisevening.


3.THEJUDGMENTSOFINSIGHT

December17,2017

Forthepastcoupleofnights,we’vebeentalkingabouthowimportantitiswhenyouthinkaboutthefournobletruthsandthethreecharacteristics—whicharethemainwisdomteachingsinBuddhism—thatyouputthefournobletruthsfirst.

Thefournobletruthscarryduties.Theyimplyactivitiesthatyouhavetodo.Theydon’tjustsitthere.Sufferingissomethingyoushouldtrytocomprehend.Itscauseissomethingtoletgoof.Thecessationofsufferingissomethingtorealize.Andthepathtotheendofsufferingissomethingtodevelop.Soasyoulearnthesetruths,yourealizethatthere’ssomethingyouhavetodobasedonknowingthesetruths.

Whereasthethreecharacteristicsdon’tnecessarilycarryanyduties.Ifyouusetheminthecontextofthefournobletruths,thentheydocarryduties.Butontheirown,theydon’tcarryanynecessarydutiesatall.They’rejustdescriptionsofthewaythingsare.Thesimplefactthatsomethingisinconstant,forinstance,doesn’tcarryanyparticularduty.Youcanenjoyitsinconstancy,oryoucanfearit,oryoucanresignyourselftoit.Youcanreactanywayyouwant.There’snoinherentdutyaroundthethreecharacteristicsifyoujusttakethemontheirown.

Wetalkedthefirstnightabouthowthepracticeofthefournobletruthsisconnecteddirectlytothepracticeofmerit.Lastnight,wetalkedabouthowimportantitistoputthefournobletruthsfirstwhenyou’rethinkingaboutthepracticeofmindfulnessandconcentration.Tonight’stalkisgoingtobeontheimportanceofputtingthefournobletruthsfirstwhenyoutrytodevelopinsight.

Ifyouputthethreecharacteristicsfirstwhenyouthinkaboutinsight,theusualinterpretationisthatthemindisessentiallypassiveand,iflefttoitself,willbeokay.Butthingscomein,makecontactwiththemind,andthemindreacts,tryingtocontrolthingsthataregoingtochange.Anditsuffersbecauseit’stryingtocontrolthechange.Thesolutionthat’sproposedisthatifyoujustrealizethatthereisnoessencetothings—tooutsidephenomenaortotheminditself—andthatthey’reconstantlygoingtobechanging,thenifyoujustacceptthefactthattheychange,you’regoingtobeokay.


Butyou’vegottoaskyourself,doesthemindreallyworklikethis?Itwouldbelikesaying,“Iffoodisinconstant,foodisstressful,foodisnot-self,foodisimpermanent,mystomachisimpermanent,thenIjustwon’teat.”Itdoesn’tworkthatway.Hungerdrivesyou.It’shunger,it’sdesire,thatdrivesourexperience.

Everythingweworkforisbasedonthefactthatthemindwantstofeed.Wefeednotonlyonphysicalfood,butalsoonemotionalfood,mentalfood.Wefeedonourrelationships.Wefeedonourwealth.Wefeedonourstatus.Themindisconstantlylookingforsomethingtofeedon.AndthisfeedingiswhattheBuddhameansbytheword“clinging.”Andclingingissuffering.Thisiswhatwe’retryingtoputanendto.

Now,itmaysoundalittlescarytohearthathe’stellingyouthatyou’renotgoingtofeedanymore.Butinsteadofjustsaying,“Stopeatingandyou’llbeokay,”he’ssaying,“Look,I’llshowyouhowtofindadimensionwherethemindfeelsnohunger,whereit’stotallysatisfied.Whenthere’snohunger,thenthere’sgoingtobenoclinging,andwhenthere’snoclinging,that’stheendofsuffering.”Buttoattainthatdimensionrequiresthatyoudevelopthepathandthatyoulearnhowtocomprehendsuffering—inotherwords,thatyouactinlinewiththefournobletruthsandtheirdutiestotakethemindtowherethere’snohunger.

Solet’slookatwhatwefeedonwhenwecling.Weclingtowhatarecalledthefiveaggregates.“Aggregates”soundslikegravel,butit’snot.Thefiveaggregatesareactivitiesweengagein.

•First,there’stheformofthebody,whichisconstantlyinactivemode.

•Thenfeelings:feelingsofpleasure,pain,orneitherpleasurenorpain.•Perceptions:thelabelsyouputonthingswhenyouidentify,“That’sa

fan,that’salight,that’saBuddhaimage,thesearepeoplearoundyou”—whenyouhavenamesthatyougivetothings.Aperceptioncaneitherbeawordoranimagethatyouseeinthemind.Thoseareperceptions.

•Thenfabrication,thefourthaggregate,ishowyouputthingstogetherwhenyoustarttofabricateyourexperience—andinaminutewe’llgettothepointthat,basically,you’refabricatingeverything.There’sanintentionalelementineverythingyoudoandseeandsense—andintentionliesatthebasisoffabrication.

•Finally,thefifthaggregateisconsciousnessatthesenses:yourawarenessofsights,sounds,smells,tastes,tactilesensations,andideas—thatfirstawarenessasthingshitthesixsenses,countingthemindasthesixth.


Wefeedonthesefiveactivities,thesefiveaggregates.Andaswefeedonthem,that’swherethere’ssuffering.

Now,whydidtheBuddhachoosethesefiveactivitiestofocuson?Becausethesearetheactivitiesthataremostdirectlyrelatedtothewayweeat.Eatingisourbasicactivity,whetherphysicalormental.

Thinkforamoment:Whenyou’rehungry,firstthere’sform,theformofthebody.Inotherwords,thebodyrighthereissomethingthatneedsnourishment.Andthenthere’stheformofthephysicalfoodoutside.That’sform.

Feelings:You’vegotthefeelingofhunger,whichispainful.Andthefeelingoffullness,whichispleasant.Andthenthefeelingofbeingtoofull,whichisnotpleasantagain.Youwanttofindsomethingtogiverisetothepleasantfeelingoffullnessthat’sjustright.

Thenthereareperceptions,whichtrytoidentifytwobasicthings.One,youtrytoidentify,“WhatkindofhungerdoIhaverightnow?”Andtwo,“WhatoutsidecanIfeedonthatwillsatisfythathunger?”Ifyouhaveahungerforpizza,that’sonekindofhunger.Ifyouhaveahungerforagoodrelationship,that’sanotherkindofhunger.You’relookingfordifferentkindsoffood.

Thinkaboutwhenyouwereaverysmallchild,whenyoufirstlearnedabouttheworld.Youwerecrawlingaroundandyoufoundsomething:Whatdidyoudofirst?Yougrabbeditandputitintoyourmouth,toseeifitwasfood.That’sthefirstthingwe’reinterestedin:learningtoidentifywhat’sedibleandwhat’snotedible.Thesameprincipleappliestoourrelationships:Wefindthattherearesomepeoplewecanfeedon,andotherpeoplewecan’t.

Butourdesiretofindsomethingtofeedon:That’sthefirstthingthatdrivesus,that’sthefirstthingweuseourperceptionsfor:“Isthisfood?Whatkindoffoodisthis?Whatkindofhungeristhisgoodfor?”That’showperceptionsfunctioninoureating.

Asforfabrication:Saythatyougetsomefood.Thequestionis,“Whatdoyoudowithitinordertoeatit?”Ifyougetarawpotato,youcan’tjusteatitasitis.You’vegottocookitfirst.Andifyoudon’thaveanyfoodyet,whatdoyoudotofindfood?That,too,isfabrication.Thisistheintentionalelement,goingoutandchangingyourenvironmentsothatyoucanfeedoffofit.

Andfinally,consciousnessisyourawarenessofallthesethingsastheyarehappening.

Allfiveoftheseactivitiesarenecessarywhenweeat.Andbecauseeatingissocentraltobeingabeing,thesearethebasicactivitiesthatthemindengagesin.Everythingelsegrowsoutofthis.

AndsowhentheBuddhasays,“Hey,you’resufferingbecauseofthese


activities,”partofthemindsays,“Waitaminute,no,thisishowIgetmyfood.Idon’twanttoletgoofthisyet.”Sofirsthehasyoufindabetterkindoffood.That’swhywepracticethepath.Wecanlearnhowtofeedoffofgenerosity,howtofeedoffvirtue,andinparticularhowtofeedoffofconcentration.

Now,concentrationisalsocomposedofthesesamefiveaggregates.You’vegottheformofthebody,thebreath.You’vegotthefeelingofpleasurethatyou’retryingtocreateasyoustaywiththebreath.You’vegottheperception,whichistheimageyouholdinmindtohelpyoustaywiththebreathing:Whatkindofimagedoyouthinkofwhenyouthinkofthebreath?Whatperceptionofthebreathhelpstomakeitacomfortableplacetobefocused?Andthenfabricationishowyoutalktoyourselfaboutthebreath:“Isthebreathcomfortable?Isitnotcomfortable?Ifit’snotcomfortable,howdoIchange?Onceit’scomfortable,howdoImaintainit?HowdoImaximizeit?”Allofthisisfabrication.Andconsciousnessisbasicallyyourawarenessofthesethings.

Soasafirststep,theBuddhasays,“Hereissomebetterfoodtofeedon,”sothat—whenyou’vemasteredit—youcanturnaroundandlookatyouroldwaysoffeedinganddecide,“MaybeIdon’twanttofeedinthoseoldwaysanymore.Maybewealthisn’treallyagoodkindoffood.Maybesexisn’treallyagoodkindoffood.ThevariousthingsI’vebeenlookingforallmylife:Maybethey’renotreallygoodnourishmentforme.”Buttheimportantthingisthatyounowhaveanalternativesourceoffood,sothatit’seasiertopeelawayyourattachmenttothekindsoffoodthatarenotsoskillful.

Thisiswhatinsightisallabout:learninghowtosayNotocertainkindsofclinging,certainkindsoffeeding.Inparticular,youwanttolookatwhatthecausesofsufferingare,tolookatwhyyoucling.TheBuddhasaysthatit’sallbecauseofcraving.Andcraving,hesays,comesintwoforms.One,there’sthekindofcravingwhere,ifyoulookatitclearlyandsteadily,youseethatit’sstupidandyoucanletitgo.

Theotherkindofcraving,though,whenyoulookatit,staresback.Defiantly.Inotherwords,youlookatitandsay,“No,thisisstupid,”butitsays,“I’mgoingtoeatthiswayanyhow.Idon’tcare.”Andwiththatkindofcraving,hesays,you’vegottomakeaneffort.Youcan’tjustsay,“Oh,thisiscomingandpassingaway,”andleaveitatthat.Becauseit’sgoingtocomebackandcomebackandcomeback,makingyousuffer.You’vegottodosomethingsothatyoudon’tkeepgoingforit.Inthiscase,hesays,you’vegottoexertafabrication,whichiswhatthepathisallabout.It’ssomethingthatyoufabricate,youputtogether,sothatthemindcanunderstandwhyyoudon’twanttofeedonthesethings.

Whatkindoffeedingisthekindoffeedingthatyou’vegottoworkon?What


isthekindthatyoudon’thavetoworkon?Thinkaboutphysicalfood.Sayyoueatsomethingandimmediatelygetsick.That’sobvious.Youeatthis,it’sgoingtobebadforyou.Thenexttimeyouseeit,youdon’twanttoeatitagain.

OnetimewhenIwasachild,wehadhamfordinnerandIthrewitallup.Ilookedatthebitsofhaminthevomitonthefloor,andforyearsafterthatIcouldnoteatham.AllIcouldthinkaboutwasvomit.Sothat’sthekindoffeedingthat’sveryeasytodealwith.Somethingmakesyousick,doesn’ttastegood,orelseyouseethatthere’sadirectconnectionbetweenthatkindoffoodandpain,andsoyoudon’twanttoeatitagain.

ButthereareotherkindsoffoodwhereyoureallyhavetomakeanefforttosayNo.Oneisthekindoffeedingwhere,eventhoughitmakesyousick,youdon’tcare.Yearsback,whenIwasstillalaypersonlivinginChiengMai,Itaughtattheuniversity.Agroupofus,WesternandThaiteachersattheuniversity,reallylikedNorthernThaifood.Soonceaweekwe’dgettogether.Weknewwhereallthebestmarketswereintown,whichmarkethadthebestnaamprikong,whichmarkethadthebestkaiyang,whichmarkethadthebestkaenghanglay,whichmarkethadthebestlaab.WefannedoutintoChiengMaiandgotallthebestkindsoffoodandthencamebackandateit.Andthenextday,everybodywouldhavediarrhea.Andthefollowingweek,wewoulddoitalloveragain.

Thatwasacasewhere“Idon’tcare.ThefoodmakesmesickbutIdon’tcare.Ittastesreallygood.”Ifit’sacaselikethat,we’vegottoremindourselvesthatgettingsickmayhavealong-termconsequence.You’vegottokeepremindingyourself:Thismaytastegood,andmaybeyoucanseethattherearesomedrawbackstoit,butthedrawbacksmayeventuallybecomeworsethanyouthinktheyare.They’rereallynotworththeflavor,becauseafterall,theflavorofthefoodlastsinyourmouthonlyverybriefly,andafterthatyoucan’tgetanybenefitfromit.Ifyouthinkaboutthat,andithitshome,you’llfinallysay,“Thisisreallystupid.Whatarewedoing?”Butagain,ittakessomedeterminationandsomereflectiononyourpartinordertosay,“Wait,Idon’twanttodothisanymore.”

Thesecondkindoffoodwhereit’shardtosayNoiswhereyoudon’tseetheconnectionbetweenthefoodandthedrawbacksbecauseit’ssomethingyou’redoingallthetime.You’vejustacceptedthatthere’ssufferinganditseemsnormalandnecessary.Youdon’treallyseethatit’snot.YearsbackIwasreadingaboutapeasantfamilyinBhutanwhosehousewasbuiltuponstilts.Rightbelowthehousewasanopen-pittoilet.Andsureenough,theflieswouldbuzzaroundwhatwasdownintheopen-pittoiletandthenthey’dcomeupandlandonthefood.Thefamilywasconstantlysufferingfromdiarrhea,andyet


theydidn’tseetheconnectionbecauseitwashappeningallthetime.Sothisisoneoftheareaswhere,ifyou’redoingsomethingallthetime,you

don’tseethatit’sharmful.Youjustthinkthatit’snormalandnecessary.Thisiswhyyouneedsomeonetoteachyoutosee,“Look,youdon’thavetodothisallthetime,thisparticularwaythatyou’reholdingontosomething.Thereisanotheroption.Youdon’thavetofeedinthisway.”

Again,thisisoneofthereasonswhytheBuddhateachesyouconcentration.Hesays,“Feedontheconcentrationforawhileandthencompareitwiththepleasureyougetfromotherthings.You’llfindthatwhenyou’refeedingonconcentration,itdoesn’thavethebadeffectsthatcamefromfeedingoffbreakingaprecept,orfeedingofflust,feedingoffanger,feedingoffanyunskillfulstateofmind.”

Thethirdkindoffoodthat’shardtosayNotoissugar,orthingslikesugar.Inotherwords,youeatit,youdon’tgetsick,itseemsokay.Fortyyearsdowntheline,though,whenthey’rewheelingyouintothehospitaltoperformheartsurgery,they’llsayitwasbecauseofallthesugaryou’vebeeneating.Butyoudidn’tseeitatthetime.Sometimesthingshavelong-termconsequencesbutnoperceivableshort-termones.Buthereagain,ifyou’veheardthattheremaybelong-termconsequences,andifyoucanlearnhowtosayNotothesugarforawhile,afteracoupleofweeks,sugaractuallysmellsbad.Ihadtolearnthisthehardway.TheytookmeinforaCATscanofmyheartand,oops:70%closureofanartery.ItwasbecauseIhadbeeneatingsugar.IwantedtogobacktomystupidselfwhenIwastwentyyearsoldandsay,“Stopthesugar,okay?”Butbythatpointitwastoolate.

Sothisisagainwhyit’sgoodtohaveateachertopointoutthatthesewaysoffeedingareharmfultoyou.Butyou’vealsogottodevelopthesensethatyoureallydocare.Thisiswhatheedfulnessisallabout:Youcareaboutthefactthatthethingsyoulikecancauseharmandyouunderstand,“Idon’twanttocausethatharm,soI’vegottogobackandlookatthethingsIlike.”This,asI’vesaid,requiresthatyouhavealternativesourcesoffood,whichiswhattheconcentrationisfor,whatvirtueisfor.

Andthisiswhyinsightdoesn’tjusthappen.Youcan’ttakepeopleoffthestreetandsay,“Justbeokaywitheverythingthatchanges,andthatwillbeinsight.”That’snotinsight.Insightcomesfromseeing,“Okay,IeatinthiswaybutIdon’thaveto.IfIdon’teatinthisway,thenIdon’tsufferthewayIdidbefore.”Butit’sbecausesomehabitsarehardtochangethatyouhavetoexertafabricationonsomeofthewaysthemindfeeds.

I’llgiveyousomeexamples.Whenyou’retryingtogetoveracompulsivewayofthinking—forexample,youmaybeaddictedtoanger,youmaybe


addictedtolust,youmaybeaddictedtogreed,youmaybeaddictedtostatus—treatitasanaddiction.TheBuddhateachesfivestepstounderstandingaddictionssothatyoucangetbeyondthem.

Thefirststepistojustsee:“Whendoesthisdesireforsomethingunskillfularise?”Isangeralwaysthereinthemind?Isgreedalwaysthereinthemind?Thesethingscomeandgo.Sometimestheycomeandgomorequicklythanyoumightthink.Forexample,withlust:Supposeyousay,“I’mgoingtosayNotolust.”Butafterawhileitcomesback,andthenitcomesbackagain,overandover,anditsaystoyou,“Look,ifyoudon’tgiveinnow,thislustisgoingtogetstrongerandstronger,strongerandstronger.It’sgoingtobuildupuntilyoucan’tstanditanymore.”

Butifyouactuallylookatit,itcomesanditgoes,itcomesanditgoes,itcomesanditgoes,butitdoesn’tnecessarilybuildup.Theproblemiswiththewaythemindtalkstoitself.Itcreatestheperceptionoflustbuildinguptoscareyou.Itsays,“Hey,watchout,watchout,watchout,thisisgoingtocomegetyouifyoudon’tactonthis,you’regoingtogocrazy”—allkindsofexcusesthemindgives—andyouhavetosay,“Well,no.Therearepeoplewhocanlivewithoutlust,andthey’reperfectlyokay.Somaybetheperceptionthatit’sbuildingupisalie.”

Orwithanger:Wegetattachedtoanger.Orsorrow:Weholdontogrief.TherewasafamouscaseinThailandmanyyearsback.Therewasahigh-rankingmonkinBangkokwhosenameisChaoKhunUpāli,andhewasfamousforhavingasharptongue,likeThanKeng.Intheolddays,high-rankingpeoplewouldsaythatwhentheylivedathome,nobodycouldtakethemtotask,sothey’dgotohearChaoKhunUpālitakethemtotask.Thentheyfeltatease.

Onetimeawomanwenttoseehim.Shehadjustlostheronlyson.Hewastwentyyearsold,hehaddiedunexpectedly,andshewasovercomewithgrief.Shesaid,“Ican’tthinkofanythingelse.AllIcanthinkaboutismygriefformyson.”ChaoKhunUpālisaidtoher,“You’resayingthatjusttoshowofftootherpeopleandtogettheirsympathy.”

Shewassoshockedandfeltsoinsultedthathesaidthat,thatshedidn’tevenbowdown.Shejustleft,wenthomeandthoughtabouthowhorriblehewas.“HowcanChaoKhunUpālisaythatI’mdoingthisjusttoshowofftootherpeople?Thisisreallyhorrible,whathesaid.”Then,aftertwohours,sherealizedthatshehadn’tthoughtofhersononceduringthetwohours.AllshehadthoughtaboutwashownastyChaoKhunUpāliwas.Soshewentback.Sheboweddowntohimandthankedhim.

Thisshowsthateventhoughwethinkwe’reholdingonethoughtinmindallthetime,it’snotalwaysthere.


SotheBuddhasaysthatthefirstthingyouwanttolookforis,“Whendoesthiscome?Isthisthoughtthat’seatingawayatmymindalwaysthere?Ifit’snotalwaysthere,thenwhenitcomes,whatcomeswithit?Whatsparksit?”Sometimesyou’llseethatthethingssparkinganunskillfulthoughtarereallyveryminor.Youwakeupinthemorningwithalittlebitofaheadache,andallofasuddenyougotoanger.Orwhenyoufeeltired,yousuddenlygotolust.Tinyfeelingsinthebodycansparkthesethings.It’snotnecessarythatyouhavetoseesomethingbadinordertofeelanger.Sometimesyou’rejustinanangrymoodandyousearchforsomethingtobeangryabout.Thesamewithlust.Thesamewithgreed.ThisiswhytheyhaveAmazon:Youcan’tthinkofanythingyouwant,soyougoandlookatAmazontosee,“Maybethere’ssomethingI’llwanttowant.”Sobasically,youaretheonewho’slookingfortrouble.Andasameditator,youwanttoseethat.

Whenyouseethemomentwhenthesethingscome,thenthesecondstepistoseethemomentwhentheygo.Whentheygo,whydotheygo?Sometimesyouloseinterest,sometimessomethingelsecomesupthatsimplyelbowsthefirstthoughtoutofthemind.Whatseemedsoimportantfivesecondsagoissuddenlynotimportantanymore.Why?Somethingelsecomesinandpushesitout—likeChaoKhunUpāli’swordstothewoman.You’llseethat,justasminorthingscangiverisetoastateofmind,minorthingscanmakeitgo.Thatgivesyouasenseofhowarbitrarythesedefilementsare.

Thenthethirdstep,theBuddhasays,istolookfortheirallure.Whatisattractiveaboutthiskindofthinking?Whyislustattractive?Whyisangerattractive?Whyisgreedattractive?Whyisworryingattractive?Eventhoughyousayyouhatethesemindstates,whydoyoukeepgoingbacktothem?Whatdoyougetoutofthem?Sometimesit’seasytoseewhyyouenjoythem,andsometimesit’snot.Whenit’snoteasytosee,thatmaybebecauseyou’reembarrassedaboutit—aswhenyoutellyourself,“Angerishorrible,Isayhorriblethings,IdostupidthingswhenIgetangry,”andthenyougobacktoangeragainbecauseitgivesyouacertainamountofpleasure,acertainsenseofsuperiorityorofreleasefromtherestrictionsofgoodbehavior.

It’snotthattheangercomesoutofnowhereandattacksyou.Youaretheonewhosideswiththeanger.Youaretheonewhopicksitup.Andyouhavetolook:“WhenIpickitup,why?WhatdoIfindattractiveabouttheanger?”Youneedagood,solidstateofconcentrationinthemindtoseethis,becausealltoooften,themindwillhidefromitselfthereasonswhyitgoesforunskillfulthings.Thisrequiresalotofhonesty.

Andthenthenextstep,ofcourse,isthatafteryouseetheallure,youlookforthedrawbacks.AswitheatingNorthernThaifoodonceaweekandthen


havingdiarrhea,sometimesthedrawbacksareeasytosee.Butsometimesthey’renotsoeasy.Sometimesthey’relong-termandslowtoshowthemselves.Whenthey’reslow,youwanttobringtomindwhatyou’velearnedfromwatchingotherpeople’smistakesorfromlisteningtotheDhamma.Youdon’thavetowaituntilyou’resufferingbeforeyousay,“Gee,Ishouldn’thavedonethat.”

TheBuddhasaysthattherearebasicallyfivekindsofpeopleintheworld,whichhecomparestofivekindsofhorses.Withthefirsthorse,allyouhavetodoissay,“Whip,”andthehorsewilldowhatyouwantittodo.Withthesecondkindofhorse,youhavetoshowitthewhip,andthenthehorsewilldowhatyouwantittodo.Withthethirdkindofhorse,youactuallyhavetotouchthehorsewiththewhipalittlebit,toshow,“I’mserious.”Thenthehorsewilldowhatyouwantittodo.Withthefourthkindofhorse,youhaveusethewhiptodigalittlebitintotheskinbeforethehorsedoeswhatyouwantittodo.Andwiththefifthkindofhorse,youhavetohitdownintothebone.Sowhichkindofhorsedoyouwanttobe?

TheBuddhahasbeentellinguseversince2,600yearsagothat“Angerisbadforyou,greedisbadforyou,lustisbadforyou,delusionisbadforyou.”Andfor2,600years,wehaven’tbeenlistening.Peoplesometimesask,“WhyisitthatwithpeopleinthetimeoftheBuddha,alltheyhadtodowaslistentotheDhammaonceandtheybecameawakened,whereasnow,welistentotheDhammahowmanytimesandit’sstillnothappening?”That’sbecausetheBuddhawasgatheringalltheflowers,allthefruits,thatwerealreadyripe,whereasweweretheunripefruits.Whoknowswherewewereorwhatwewerewhenhewasalive.

TheDhammaisstillaround.Sohereisouropportunitytosay,“DoIwanttowaituntilIreallysuffermorebeforeIgettoworkatthepractice?HaveIhadenoughsuffering?DoIwanttochange?”Lookverycarefullyatthedrawbacksofyourunskillfulthinking.Comparethemwiththeallure.Aretheyreallyworthit?

It’sinthisareaofcontemplatingthedrawbacksthattheBuddhabringsintheteachingaboutwhatwecallthe“threecharacteristics.”Heneverusedtheword“characteristic”todescribetheseteachings,though,andthisisanimportantpointtoknow.Whenwethink“threecharacteristics,”wethinkthattheyaredescribingsomethingessentiallyandcategoricallytrueabout,say,thismicrophone.“Thisiswhatthemicrophoneactuallyis.Thisisthetruthaboutthemicrophone.It’sinconstant,it’sstressful,it’snot-self.”

ButtheBuddhadidn’tusetheword“characteristic”inthiscontext.Heusedtheword“perception”:thelabelsyouapply.Now,theseperceptionsshouldbe


appliedattherighttimeandplace.Andinthiscase,youshouldapplythethreeperceptionsofinconstancy,stress,andnot-selftocontemplatethedrawbacks—toremindyourselfthatclingingtounskillfulthinkingdoeshaveitsdrawbacks.Themicrophoneonitsownisnoproblem,right?ButifIclingtothemicrophoneand,afterthetalk,ifsomeonesays,“Letgoofthemicrophone,”andIsay,“No,I’mgoingtoholdontothismicrophoneallnight,”thenwe’vegotaproblem.

Soyouwanttolookatthedrawbacksofclingingtothis.Andyouapplytheperception,first,thatthismicrophoneisinconstant.Itsuseforyouisnotgoingtolast.Theword“anicca”issometimestranslatedas“impermanent,”butthatdoesn’treallygettothereasonforwhyit’sstressful.Youknowthatmountainsareimpermanent,andyetyoucanstillbuildahouseonamountainandfeelfairlysecure.YouknowthatSingaporeisimpermanent,butyoustillfeelokayaboutlivinginSingapore.Butifyourealizethatthingsareinconstant,theyareundependable,theycanchangeatanytime,thenyourealizethatyoucan’tbecomplacent.That’swhattheBuddhaistryingtopointto.

LetmetellyouastoryaboutSebastian.Sebastian’sveryfirstlettertomyteacher,ThanAjaanFuang,wasbackinthe1980s.Hewrote,“IpracticetheDhammabyseeingthateverythingIencounterisimpermanent,stressful,andnot-self.”Andmyteachersaidtome,“Writebacktohimandsay,‘Thethingsoutside,thosearenottheproblem.Theproblemisnotthattheyareimpermanent,stressful,andnot-self.Therealproblemisthatyourownmindisinconstant,stressful,andnot-self.Lookatwheretherealproblemiscomingfrom,thepartthat’sblamingotherthingsforbeinginconstant,stressful,andnot-self.’”

Soyoulookattheactofclinging:Thisclingingisinconstant.Evenifyouclingtosomethingthat’sconstant—andtherearecaseswherepeoplemeditate,theyreachtheirfirstexperienceofawakening,andtheyclingtoit;they’reclingingtosomethingthat’sconstant—theproblemwithclingingisthattheclingingitselfisinconstant.That’swhyit’sstressful.Clingingcomesandgoeserratically.It’sinconstant.Youcan’treallydependonit.

Andthenextquestionis,“Ifyoucan’tdependonit,isiteasefulorisitstressfultoholdonto?”It’sstressful.It’slikesittinginachairwherethelegsarenoteven.Ifyou’renotcareful,you’lltipover.Youhavetostaytensetomaintainyourbalance.Thisiswhyinconstancyisstressful.

Andthenifsomethingisinconstantandstressful,isittherightplacetofindtruehappiness?Well,no.Ifthere’snotruehappinessthere,thenwhydoyouwanttolayclaimtoit?Whydoyouwanttoholdon?Whywouldyouwanttoidentifywithit?


Thisiswhatthemeaningof“not-self”is:It’saperceptionthattellsyou,“Thisisnotworthholdingonto.It’snotworthclaimingasyours.”Notice,theBuddhaisnotsaying,“Thereisnoself.”Theonetimehewasasked,“Isthereaself?Istherenoself?”hedidn’tanswer.HelatersaidtoVen.Ānanda,“Whicheverwayyouanswerthosequestions,you’regoingtogetintowrongview.”Sohe’stalkingaboutanadjective:“not-self.”He’snottalkingaboutametaphysicalissue.Andtheadjectiveismakingavaluejudgment:Isthisthingworthclaimingasyou?Isthisworthclaimingasyourself?Thisactofclingingthatyouholdonto:Doyoureallywanttoholdontoit?

No.It’snotworthit.AndtheBuddhasays,ifyoucanperceivethatit’snotworthit,thenyoucan

letgo.You’remakingavaluejudgment.Remember,clingingitselfisavaluejudgment.Youholdontothingsbecauseyouperceivethatthey’reworththeeffort.ButtheBuddhawantsyoutoseethatyou’refabricatingallyoursensoryexperience—everythingyouseeandhearandsmellandtasteandtouchandthinkabout—andthere’saneffortthatgoesintoeverythingyoufabricate.Alloftheseaggregatesthatyou’refocusingon,ashesays,comefrompotentialsinthepast.Butyouhavetodosomefabricatinginthepresentmomenttoturnthemintofoodforthemind.

Forexample,saythatyou’resittingandmeditating.Youhaveapaininyourknee.Therearelotsofdifferentthingsyoucoulddowiththepainintheknee.Thepainisthere,maybebecauseofpastkamma.Butyoucansitthereandmakeyourselfmiserablebecauseofthepain.Oryoucanlearnhownottofocusonthepain,andyou’llbeokayforawhile.Oryoucanlearnhowtofocusonthepainwiththeattitude,“Iwanttounderstandthispain.I’mnotgoingtobeavictimofthepain.Iwanttounderstandit.”Thatchangesyourrelationship.Anditchangesyourexperienceofthepain.

AndastheBuddhasayswhenhe’sdescribingdependentco-arising,yourpresentintentionscomebeforeyourexperienceofthekammicresultscominginfromthepast.Yourpresentintentionsareprior,theycomefirst,readytofabricatewhat’scominginfromthepast.Andsoyourintentionasyouapproachsomethingiswhat’sgoingtomakeallthedifference.You’refixingyourfood.Whatkindoffoodareyoufixing?Thewayyoufixitdetermineswhetheryou’regoingtogetgoodfoodorbadfoodtoeat.

Yearsback,weheldagroupmeditationsessionatthemonastery,outside,underthetrees.Itwasalovelyday.Therewasnicebreezefromthewest,niceshadefromthetrees.Andtherewasawomanwhowasbroughttherebyafriendofhers.Ipersonallyhadaverynicemeditationsession.Butattheendofthesession,thewomanwhowasbroughtbythefriendopenedhereyesand


said,“Ihaveneversufferedsomuchinmylife.”Allshedidwastositstillforonehour,butshewassuffering.Herbodywasthesamebodyasbeforeshecameandaftersheleft.Butwhatshedidwithhersensationsofherbodyandmindwhileshewassittingthere:Thatwaswhatmadehersuffer.

AndsotheBuddhawantsyoutosee,“Hereyouaredoingallofthistocreatefoodforthemind,butyou’recreatinglousyfood.It’smakingyousick.Doyouwanttokeepondoingthis?Isitreallysomethingthatyouwanttoholdonto?Orisitsomethingyouwanttoletgoof?”

Becauseinclinging,we’reholdingontotheaggregates.One,we’reholdingontothepotentialscominginfromthepast.Two,we’reholdingontotheactoffabricationinthepresentmoment.Andthree,we’reholdingontotheanticipationthat“Thisisgoingtobegood.I’mgoingtogetsomethinggoodoutofthis.”Insightisbasicallyamatterofseeing,“No,youarenotgettinganythinggood.”It’savaluejudgment.

It’slikeowningchickens.Youthink,“I’mgoingtofeedthechickensbecausewhenthechickensgetbig,they’regoingtogiveeggs.”Thechickenscomefromthepotentialsyou’repreparingfromthepast.Thenyouthink,“I’mgoingtoworkwiththesethings,Iamgoingtodevelopthesepotentials,andIhopeI’llgetsomethinggoodtoeatoutofthem.”That’stheanticipation.

Nowourproblemis,ashumanbeings,thatwehaveverypoorjudgmentastowhattofeedonandwhatnottofeedon.Soitturnsoutthatourfirstproblem—oncewe’vegotthechickensandtheygetbigenoughtogiveeggs—isthatweeateverythingthatcomesoutofthechickens.Whetherit’schickeneggsorchickenshit,weeatitall.AndtheBuddhaisbasicallysaying,“Hey,no,choosejusttheeggs.”That’shisfirstlesson.That’swherehesaystofeedoffgenerosity,feedoffgratitude,feedoffvirtue,feedoffconcentration,feedoffpracticingthepath.Don’tfeedoffthechickenshit.

Buttheproblemisthatthesechickensarenotordinarychickens.They’rethechickensfromhell.AstheBuddhasays,evenwhenwefeedoffgoodthings,theycomebackandtheyfeedoffofus.Theaggregateschewonusallthetime,hesays.Feelingschewonus,ourperceptionschewonus,fabricationschewonus.Whenweliedownatnight,thechickenscomeandpeckatoureyes.Sowehavetorealize,“I’vegottostopfeedingchickensaltogether.WhichmeansthatI’llhavetostopeatingeggs.I’llhavetofindsomethingelse,somethingbettertoeat.”

ThisiswheretheBuddhasays,“Thereisbetterfood.Thereisthefoodofrelease.”Andthenthere’snibbāna,adimensioninwhichthere’snoneedforfoodatall.That’swhatinsightisfor.Whenyourealizethatthereisthepossibilityofahigherhappiness,itmakesiteasiertoseethat“Thisisthe


happinessI’vebeendevelopingoutoffeedingthesechickensandeatingtheireggs,andeatingeverythingelse.Butthereissomethingbetter.MaybeIcanstopdoingthis.”Thisiswhatthethreeperceptionsarefor.Thesechickensareinconstant,theyarestressful,andyoureallydon’twanttoownthemandkeeponfeedingthem.Youwanttoletthemgo.Thisiswhatinsightisallabout.

Sowhenyoufindyourselfdealingwithunskillfulthoughtsinthemind,rememberthefivestepsfordealingwiththem.Youdon’thavetokeeponfeeding,say,offofanger.

•Firstyoulookat,whenitcomes,whydoesitcome?Thethingsthatsparkanger:Dotheyreallydeserveyouranger?Aretheyreallyworthit?

•Two,whenitgoesaway,doesitgoawayonlybecauseyouresolvedtheissue?Orsimplybecauseyou’velostinterest?Ifit’sbecauseyoulostinterest,andthereasonyoupickedupsomethingelseseemsarbitrary,thenyoubegintowonder,“Whatisthisangeranyhow?Whydoesitseemsoimportant?WhydoIwanttogoforit?”

•Three,thenyoulookfortheallure—whatitisthatyoulikeabouttheanger.

•Four,youcomparetheallurewiththedrawbacks,toseethattheallureisnotworththetroubleitcauses.That’swhenyourealize,“Thisisnotworthclaimingasmeormine.”

•Andthat’swhereyoufinallygettothefifthstep,whichisescape.Escapeisdispassion:“Idon’tfeelanyinterestinthisanymore.”

Notice,dispassiondoesnotmeanthatyou’reaversetoitorthatyouhavenofeelingatall.Itmeanssimplythatyou’veoutgrownit.You’vegrownwiser.You’vegrownmoremature.You’verealizedthatthereissomethingbetter.That’swhenyoufeeldispassionforchickenshit.It’snotbecauseyouhatechickenshit.It’sjustthatyourealize,“Idon’tneedtofeedonchickenshitanymore.Therearebetterthingstoeat.”You’veoutgrownit.Thenexttimeyouseechickenshit,youdon’thatechickenshit.Butthethoughtofeatingitjustdoesn’toccurtoyouanymore.Andwhenyou’rereallymature,youdon’tevenwanttoeateggs.You’vegotsomethingbetter.That’sawakening.

Thisisgoingtorequiremanystagesofthepracticeasyougettodeeperanddeeperproblemsinthemind,butthesamefiveprinciplesapplyallacrosstheboard:Lookforwhythesethingsarise,howtheypassaway,whatistheallure,whatarethedrawbacks.Whenyoucomparetheallurewiththedrawbacks,youseethatthisisworthlettinggoof.That’swhenyoudevelopdispassionforwhatevertheissueis.Andthedispassionbringsrelease.

Atsomestagesinthepractice,therewillbecertainthingsthatyou’llstillholdonto,thatyou’llneedtoholdonto,atleastforthetimebeing.Wetalked


aboutthistheothernight.It’slikecarryingabananabackfromthemarket.Youdon’tthrowawaythepeeluntilyou’rereadytoeatthebanana.Otherwise,thebananaturnstomushinyourhand.Inthesameway,therearecertainthingsyouhavetoholdontoasyoudevelopthepathsothatyourminddoesn’tturnintomush.Soholdontoyourvirtue,holdontoyourgenerosity,holdontoyourconcentrationandyourdiscernment.Butlearnhowtoletgoofotherthings,thethingsthatpullyouoffthepath.Finally,you’llturnaroundandlookatthefactorsofthepathandrealize,“Icanletgoofthesethingsaswell.”

TheBuddhasaysthatevenatthatstage,youapplythesamefivesteps.Seethat,“Okay,thereisthealluretotheconcentrationorthediscernment,butIdon’tneeditanymore.”Thepathrequireseffort,butyou’vereachedthepointwhereyoudon’tneedeffortanymore.That’swhereyoucanleteverythinggo.That’swherethemindistotallyfree,anditreachesaplacewhereithasnohungerforanythingatall—becauseit’stotallysatisfiedwithwhatit’sfound.That’swhatinsightisfor.

Itrequiresworktogetthere,becauseyouhavetolearn.Youbasicallylearnhowtounderstandwhyyoulietoyourself,saying,“Ilikethis,Ilikethat.”Butarethesethingsreallyworthliking?Maybethere’ssomethingbetter.You’remakingavaluejudgmentandyou’regettingmoreandmorematureinyourjudgments.

RemembertheothernightwhenItoldyouaboutthesignsontheroadgoingintoLasVegas,wheretheysay,“93%paybackrate”?Inotherwords,yougivethemonedollar,theygiveyouninety-threecents.Nowyougettothepointwhereyouseethatsigneverywhere—andthere’snointerest,becauseyouknowyou’vegotsomethingbetter.That’swhatinsightisallabout.

Sothosearemythoughtsfortonight.


TableofContents

Titlepage 2Copyright 3Quote 41:TheWisdomofGoodness 52:TheSkillsofConcentration 233.TheJudgmentsofInsight 40


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In the Elephant’s Footprint : Three Talks · questions about this book may be addressed to Metta Forest Monastery Valley Center, CA 92082-1409 U.S.A. additional resources More Dhamma