KeepingtheBreath

inMind

&

LessonsinSamādhiby

AjaanLeeDhammadharo(PhraSuddhidhammaraṅsī

Gambhīramedhācariya)

translated f romtheThai by

ṬhānissaroBhikkhu(GeoffreyDeGraff)

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copyrightṭhānissarobhikkhu:firstedition,1979;seventhedition,revised,2017

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Translator’sForeword

THISISA‘HOWTO’BOOK.Itteachestheliberationofthemind,notasamind-bogglingtheory,butasaverybasicskillthatstartswithkeepingthebreathinmind.

TheteachingsherearedrawnfromtheworksofAjaanLeeDhammadharo(1906-61),oneofThailand’smostrenownedteachersofBuddhistmeditation.AjaanLeewasaforestmonk—onewhopreferstoliveintheseclusionoftheforestandmakesmeditationthecentralthemeofhispractice—sohisteachingsgrowoutofpersonal,practicalexperience,althoughhealsomakesapointofrelatingthemtostandardBuddhistdoctrine.

Thebookisintwoparts:Thefirstisabasicguidetothetechniquesofbreathmeditation—AjaanLee’sspecialty—andgivestwomethodsthathedevelopedatseparatepointsinhiscareer.Thesecondpartconsistsofexcerptsfromfiveofhistalksdealingwithissuesthattendtoariseinthecourseofmeditation.

Ifyouwanttobeginyourpracticeofmeditationimmediatelyandfillinthedetailslater,turntoMethod2.Readoverthesevenbasicstepsuntilyouhavethemfirmlyinmindandthenstartmeditating.Takecare,especiallyatthebeginning,nottoclutteryourmindwithextraneousideasorinformation.Otherwise,youmightspendtoomuchtimelookingforthingsinyourmeditationandnotseewhatisactuallythere.Therestofthebookcanwaituntillater,whenyouwanthelpwithaparticularproblemor—whatisoftenthesamething—whenyouwantanover-allperspectiveonwhatyouaredoing.

Thepurposeofthisbookistosuggestpossibilities:todirectyourattentiontoareasyoumayhaveoverlooked,tosuggestapproachesthatotherwisemightnothaveoccurredtoyou.Whatyouactuallyseeispurelyanindividualmatter.Don’ttrytoforcethings.Don’tbeworriedifyouhaveexperiencesthataren’tcoveredinthebook.Don’tbedisappointedifyoudon’thaveexperiencesthatare.

Signsandvisions,forexample:Somepeopleexperiencethem,othersdon’t.Theyareanindividualmatter,andnotreallyessentialtothemeditation.Ifyouexperiencethem,learnhowtousethemwisely.Ifyoudon’t,learnhowtousewhatyoudoexperience.Theimportantpointistokeepthebasicsinmindandtostayobservant.

Meditation,likecarpentry,sailing,oranyotherskill,hasitsownvocabulary

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thattothebeginnerisboundtoseemlikeacode.Oneofthechallengesinusingthisbookwillbeinbreakingitscode.Partofthedifficultyisthatsomeofthetermsareliterallyforeign:They’reinPali,thelanguageoftheoldestextantBuddhisttexts,coloredbyshadesofmeaningthey’vepickedupfromThai.Thisproblem,though,isrelativelyminor.Mostofthesetermsareexplainedinthetext;theglossaryatthebackofthebookgivesdefinitionsforanythataren’t,plusadditionalinformationonmanythatare.

Agreaterchallengeliesingettingafeelfortheauthor’spointofview.Inmeditation,wearedealingwiththebodyandmindasexperiencedfromtheinside.AjaanLeepracticedmeditationmostofhisadultlife.Hehadlongexperienceinviewingthebodyandmindfromthatperspective,andsoitisonlynaturalthathischoiceoftermsshouldreflectit.

Forexample,whenhereferstothebreathorbreathsensations,heisspeakingnotonlyoftheairgoinginandoutofthelungs,butalsoofthewaybreathingfeels,fromtheinside,throughouttheentirebody.Similarly,the‘elements’(dhātu)ofthebodyarenotthechemicalelements.Instead,theyareelementaryfeelings—energy,warmth,liquidity,solidity,emptiness,andconsciousness—thewaythebodypresentsitselfdirectlytoinnerawareness.Theonlywaytogetpastthestrangenessofthissortofterminologyistostartexploringyourownbodyandmindfromtheinsideandtogainasenseofwhichtermsapplytowhichofyourownpersonalexperiences.Onlythenwillthesetermsfulfilltheirintendedpurpose—astoolsforrefiningyourinnersensitivities—forthetruthofmeditationlies,notinunderstandingthewords,butinmasteringtheskillthatleadstoadirectunderstandingofawarenessitself.

Youmightcomparethisbooktoarecipe.Ifyousimplyreadtherecipe,youcan’t—evenifyouunderstandalltheterms—getanyflavorornourishmentfromit.Ifyoufollowthefirstfewstepsandthengiveupwhenitstartsgettingdifficult,you’vewastedyourtime.Butifyoufollowitalltheway,youcanthensetitasideandsimplyenjoytheresultsofyourowncooking.

Myhopeisthatthisbookwillbehelpfulinyourpersonalexplorationintothebenefitsthatcomefromkeepingthebreathinmind.

ṬhānissaroBhikkhu(GeoffreyDeGraff)

METTAFORESTMONASTERYPOBOX1409

VALLEYCENTER,CA92082

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Keeping

the

Breath

in

Mind

6

A j a a n L e e D h a m m a d h a r o

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Introduction

THISBOOKisaguidetothepracticeofcenteringthemind.Therearetwosections:Thefirstdealsalmostexclusivelywiththemind.Butbecausethewell-beingoftheminddependstosomeextentonthebody,Ihaveincludedasecondsection[Method2]thatshowshowtousethebodytobenefitthemind.

FromwhatI’veobservedinmyownpractice,thereisonlyonepaththatisshort,easy,effective,andpleasant,andatthesametimehashardlyanythingtoleadyouastray:thepathofkeepingthebreathinmind,thesamepaththeLordBuddhahimselfusedwithsuchgoodresults.Ihopethatyouwon’tmakethingsdifficultforyourselfbybeinghesitantoruncertain,bytakingthisorthatteachingfromhereorthere;andthat,instead,you’llearnestlysetyourmindongettingintouchwithyourownbreathandfollowingitasfarasitcantakeyou.Fromthere,youwillenterthestageofliberatinginsight,leadingtotheminditself.Ultimately,pureknowing—buddha—willstandoutonitsown.That’swhenyou’llreachanattainmenttrustworthyandsure.Inotherwords,ifyouletthebreathfollowitsownnature,andtheminditsownnature,theresultsofyourpracticewillwithoutadoubtbeallthatyouhopefor.

Ordinarily,thenatureoftheheart,ifitisn’ttrainedandputintoorder,istofallinwithpreoccupationsthatarestressfulandbad.Thisiswhywehavetosearchforaprinciple—aDhamma—withwhichtotrainourselvesifwehopeforhappinessthat’sstableandsecure.Ifourheartshavenoinnerprinciple,nocenterinwhichtodwell,we’relikeapersonwithoutahome.Homelesspeoplehavenothingbuthardship.Thesun,wind,rain,anddirtareboundtoleavethemconstantlysoiledbecausetheyhavenothingtoactasshelter.Topracticecenteringthemindistobuildahomeforyourself:Momentaryconcentration(khaṇikasamādhi)islikeahouseroofedwiththatch;thresholdconcentration(upācārasamādhi),ahouseroofedwithtile;andfixedpenetration(appanāsamādhi),ahousebuiltoutofbrick.Onceyouhaveahome,you’llhaveasafeplacetokeepyourvaluables.Youwon’thavetoputupwiththehardshipsofwatchingoverthem,thewayapersonwhohasnoplacetokeephisvaluableshastogosleepingintheopen,exposedtothesunandrain,toguardthosevaluables—andeventhenhisvaluablesaren’treallysafe.

Soitiswiththeuncenteredmind:Itgoessearchingforgoodfromotherareas,

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lettingitsthoughtswanderaroundinallkindsofconceptsandpreoccupations.Evenifthosethoughtsaregood,westillcan’tsaythatwe’resafe.We’relikeawomanwithplentyofjewelry:Ifshedressesupinherjewelsandgoeswanderingaround,she’snotsafeatall.Herwealthmightevenleadtoherowndeath.Inthesameway,ifourheartsaren’ttrainedthroughmeditationtogaininnerstillness,eventhevirtueswe’vebeenabletodevelopwilldeteriorateeasilybecausetheyaren’tyetsecurelystashedawayintheheart.Totrainthemindtoattainstillnessandpeace,though,islikekeepingyourvaluablesinastrongbox.

Thisiswhymostofusdon’tgetanygoodfromthegoodwedo.Weletthemindfallundertheswayofitsvariouspreoccupations.Thesepreoccupationsareourenemies,becausetherearetimeswhentheycancausethevirtueswe’vealreadydevelopedtowitheraway.Themindislikeabloomingflower:Ifwindandinsectsdisturbtheflower,itmayneverhaveachancetogivefruit.Theflowerherestandsforthestillnessofthemindonthepath;thefruit,forthehappinessofthepath’sfruition.Ifourstillnessofmindandhappinessareconstant,wehaveachancetoattaintheultimategoodweallhopefor.

Theultimategoodisliketheheartwoodofatree.Other‘goods’arelikethebuds,branches,andleaves.Ifwehaven’ttrainedourheartsandminds,we’llmeetwiththingsthataregoodonlyontheexternallevel.Butifourheartsarepureandgoodwithin,everythingexternalwillfollowinbecominggoodasaresult.Justasourhand,ifit’sclean,won’tsoilwhatittouches,butifit’sdirty,willspoileventhecleanestcloth;inthesameway,iftheheartisdefiled,everythingisdefiled.Eventhegoodwedowillbedefiled,forthehighestpowerintheworld—thesolepowergivingrisetoallgoodandevil,pleasureandpain—istheheart.Theheartislikeagod.Good,evil,pleasure,andpaincomeentirelyfromtheheart.Wecouldevencalltheheartacreatoroftheworld,becausethepeaceandcontinuedwell-beingoftheworlddependontheheart.Iftheworldistobedestroyed,itwillbebecauseoftheheart.Soweshouldtrainthismostimportantpartoftheworldtobecenteredasafoundationforitswealthandwell-being.

Centeringthemindisawayofgatheringtogetherallitsskillfulpotentials.Whenthesepotentialsaregatheredintherightproportions,they’llgiveyouthestrengthyouneedtodestroyyourenemies:allyourdefilementsandunwisementalstates.Youhavediscernmentthatyou’vetrainedandmadewiseinthewaysofgoodandevil,oftheworldandtheDhamma.Yourdiscernmentislikegunpowder.Butifyoukeepyourgunpowderforlongwithoutputtingitintobullets—acenteredmind—it’llgodampandmoldy.Orifyou’recarelessandletthefiresofgreed,anger,ordelusionovercomeyou,yourgunpowdermayflameupinyourhands.Sodon’tdelay.Putyourgunpowderintobulletssothatwheneveryourenemies—yourdefilements—makeanattack,you’llbeabletoshootthemrightdown.

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Whoevertrainsthemindtobecenteredgainsarefuge.Acenteredmindislikeafortress.Discernmentislikeaweapon.Topracticecenteringthemindistosecureyourselfinafortress,andsoissomethingveryworthwhileandimportant.

Virtue,thefirstpartofthepath,anddiscernment,thelast,aren’tespeciallydifficult.Butkeepingthemindcentered,whichisthemiddlepart,takessomeeffortbecauseit’samatterofforcingthemindintoshape.Admittedly,centeringthemind,likeplacingbridgepilingsinthemiddleofariver,issomethingdifficulttodo.Butoncethemindisfirmlyinplace,itcanbeveryusefulindevelopingvirtueanddiscernment.Virtueislikeplacingpilingsonthenearshoreoftheriver;discernment,likeplacingthemonthefarshore.Butifthemiddlepilings—acenteredmind—aren’tfirmlyinplace,howwillyoueverbeabletobridgethefloodofsuffering?

ThereisonlyonewaywecanproperlyreachthequalitiesoftheBuddha,Dhamma,andSangha,andthat’sthroughthepracticeofmentaldevelopment(bhāvanā).Whenwedevelopthemindtobecenteredandstill,discernmentcanarise.Discernmenthererefersnottoordinarydiscernment,buttotheinsightthatcomessolelyfromdealingdirectlywiththemind.Forexample,theabilitytorememberpastlives,toknowwherelivingbeingsarerebornafterdeath,andtocleansetheheartofthefermentations(āsava)ofdefilement:Thesethreeformsofintuition—termedñāṇa-cakkhu,theeyeofthemind—canariseforpeoplewhotrainthemselvesintheareaoftheheartandmind.Butifwegoaroundsearchingforknowledgefromsights,sounds,smells,tastes,andtactilesensationsmixedtogetherwithconcepts,it’sasifwewerestudyingwiththeSixMasters,andsowecan’tclearlyseethetruth—justastheBuddha,whilehewasstudyingwiththeSixMasters,wasn’tabletogainawakening.Hethenturnedhisattentiontohisownheartandmind,andwentofftopracticeonhisown,keepingtrackofhisbreathashisfirststepandgoingallthewaytotheultimategoal.Aslongasyou’restillsearchingforknowledgefromyoursixsenses,you’restudyingwiththeSixMasters.Butwhenyoufocusyourattentiononthebreath—whichexistsineachofus—tothepointwherethemindsettlesdownandiscentered,you’llhavethechancetomeetwiththerealthing:buddha,pureknowing.

Somepeoplebelievethattheydon’thavetopracticecenteringthemind,thattheycanattainreleasethroughdiscernment(paññā-vimutti)byworkingatdiscernmentalone.Thissimplyisn’ttrue.Bothreleasethroughdiscernmentandreleasethroughstillnessofmind(ceto-vimutti)arebasedoncenteringthemind.Theydifferonlyindegree.Likewalking:Ordinarily,apersondoesn’twalkononelegalone.Whicheverlegisheavierissimplyamatterofpersonalhabitsandtraits.

Releasethroughdiscernmentbeginsbyponderingvariouseventsandaspectsoftheworlduntilthemindslowlycomestorestand,onceit’sstill,givesriseintuitivelytoliberatinginsight(vipassanā-ñāṇa):clearandtrueunderstandingin

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termsofthefournobletruths(ariya-sacca).Inreleasethroughstillnessofmind,though,there’snotmuchponderinginvolved.Themindissimplyforcedtobequietuntilitattainsthestageoffixedpenetration.That’swhereintuitiveinsightwillarise,enablingittoseethingsforwhattheyare.Thisisreleasethroughstillnessofmind:Concentrationcomesfirst,discernmentlater.

Apersonwithawide-rangingknowledgeofthetexts—well-versedintheirletterandmeaning,capableofclearlyandcorrectlyexplainingvariouspointsofdoctrine—butwithnoinnercenterforthemind,islikeapilotflyingaboutinanairplanewithaclearviewofthecloudsandstarsbutnosenseofwherethelandingstripis.He’sheadedfortrouble.Ifheflieshigher,he’llrunoutofair.Allhecandoiskeepflyingarounduntilherunsoutoffuelandcomescrashingdowninthesavagewilds.

Somepeople,eventhoughtheyarehighlyeducated,arenobetterthansavagesintheirbehavior.Thisisbecausethey’vegottencarriedaway,upintheclouds.Somepeople—takenwithwhattheyfeeltobethehighleveloftheirownlearning,ideas,andopinions—won’tpracticecenteringthemindbecausetheyfeelitbeneaththem.Theythinktheydeservetogostraighttoreleasethroughdiscernmentinstead.Actually,they’reheadingstraighttodisaster,liketheairplanepilotwhohaslostsightofthelandingstrip.

Topracticecenteringthemindistobuildalandingstripforyourself.Then,whendiscernmentcomes,you’llbeabletoattainreleasesafely.

Thisiswhywehavetodevelopallthreepartsofthepath—virtue,concentration,anddiscernment—ifwewanttobecompleteinourpracticeofthereligion.Otherwise,howcanwesaythatweknowthefournobletruths?—becausethepath,toqualifyasthenoblepath,hastobecomposedofvirtue,concentration,anddiscernment.Ifwedon’tdevelopitwithinourselves,wecan’tknowit.Andifwedon’tknow,howcanweletgo?

Mostofus,byandlarge,likegettingresultsbutdon’tlikelayingthegroundwork.Wemaywantnothingbutgoodnessandpurity,butifwehaven’tcompletedthegroundwork,we’llhavetokeeponbeingpoor.Likepeoplewhoarefondofmoneybutnotofwork:Howcantheybegood,solidcitizens?Whentheyfeelthepinchofpoverty,they’llturntocorruptionandcrime.Inthesameway,ifweaimatresultsinthefieldofthereligionbutdon’tlikedoingthework,we’llhavetocontinuebeingpoor.Andaslongasourheartsarepoor,we’reboundtogosearchingforgoodnessinotherareas—greed,gain,status,pleasure,andpraise,thebaitsoftheworld—eventhoughweknowbetter.Thisisbecausewedon’ttrulyknow,whichmeanssimplythatwearen’ttrueinwhatwedo.

Thetruthofthepathisalwaystrue.Virtueissomethingtrue,concentrationistrue,discernmentistrue,releaseistrue.Butifwearen’ttrue,wewon’tmeetwith

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anythingtrue.Ifwearen’ttrueinpracticingvirtue,concentration,anddiscernment,we’llenduponlywiththingsthatarefakeandimitation.Andwhenwemakeuseofthingsfakeandimitation,we’reheadedfortrouble.Sowehavetobetrueinourhearts.Whenourheartsaretrue,we’llcometosavorthetasteoftheDhamma,atastesurpassingallthetastesoftheworld.

ThisiswhyIhaveputtogetherthefollowingtwoguidesforkeepingthebreathinmind.

Peace.

PhraAjaanLeeDhammadharo

WATBOROMNIVASBANGKOK,1953

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Preliminaries

NOWIWILLEXPLAINhowtogoaboutthepracticeofcenteringthemind.Beforestartingout,kneeldownwithyourhandspalm-to-palminfrontofyourheartandsincerelypayrespecttotheTripleGem,sayingasfollows:

Arahaṁsammā-sambuddhobhagavā:Buddhaṁbhagavantaṁabhivādemi.(bowdown)

Svākkhātobhagavatādhammo:Dhammaṁnamassāmi.(bowdown)

Supaṭipannobhagavatosāvaka-saṅgho:Saṅghaṁnamāmi.(bowdown)

Then,showingrespectwithyourthoughts,words,anddeeds,payhomagetotheBuddha:

Namotassabhagavatoarahatosammā-sambuddhasa.(threetimes)

AndtakerefugeintheTripleGem:

Buddhaṁsaraṇaṁgacchāmi.Dhammaṁsaraṇaṁgacchāmi.Saṅghaṁsaraṇaṁgacchāmi.

Dutiyampibuddhaṁsaraṇaṁgacchāmi.Dutiyampidhammaṁsaraṇaṁgacchāmi.Dutiyampisaṅghaṁsaraṇaṁgacchāmi.

Tatiyampibuddhaṁsaraṇaṁgacchāmi.Tatiyampidhammaṁsaraṇaṁgacchāmi.Tatiyampisaṅghaṁsaraṇaṁgacchāmi.

Thenmakethefollowingresolution:‘ItakerefugeintheBuddha—thePureOne,completelyfreefromdefilement;andinhisDhamma—doctrine,practice,andattainment;andintheSangha—thefourlevelsofhisnobledisciples—fromnowtotheendofmylife.’

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Buddhaṁjīvitaṁyāvanibbānaṁsaraṇaṁgacchāmi.Dhammaṁjīvitaṁyāvanibbānaṁsaraṇaṁgacchāmi.Saṅghaṁjīvitaṁyāvanibbānaṁsaraṇaṁgacchāmi.

Thenformulatetheintentiontoobservethefive,eight,ten,or227preceptsaccordingtohowmanyyouarenormallyabletoobserve,expressingtheminasinglevow:

Imānipañcasikkhāpadānisamādiyāmi.(threetimes)

(Thisisfortheobservingthefiveprecepts,andmeans,‘Iundertakethefivetrainingrules:torefrainfromtakinglife,fromstealing,fromsexualmisconduct,fromlying,andfromtakingintoxicants.’)

Imāniaṭṭhasikkhāpadānisamādiyāmi.(threetimes)

(Thisisforthoseobservingtheeightprecepts,andmeans,‘Iundertaketheeighttrainingrules:torefrainfromtakinglife,fromstealing,fromsexualintercourse,fromlying,fromtakingintoxicants,fromeatingfoodafternoonandbeforedawn,fromwatchingshowsandfromadorningthebodyforthepurposeofbeautifyingit,andfromusinghighandluxuriousbedsandseats.’)

Imānidasasikkhāpadānisamādiyāmi.(threetimes)

(Thisisforthoseobservingthetenprecepts,andmeans,‘Iundertakethetentrainingrules:torefrainfromtakinglife,fromstealing,fromsexualintercourse,fromlying,fromtakingintoxicants,fromeatingfoodafternoonandbeforedawn,fromwatchingshows,fromadorningthebodyforthepurposeofbeautifyingit,fromusinghighandluxuriousbedsandseats,andfromreceivingmoney.’)

Parisuddhoahaṁbhante.Parisuddhotimaṁbuddhodhammosaṅghodhāretu.

(Thisisforthoseobservingthe227precepts.)

Nowthatyouhaveprofessedthepurityofyourthoughts,words,anddeedstowardthequalitiesoftheBuddha,Dhamma,andSangha,bowdownthreetimes.Sitdown,placeyourhandspalm-to-palminfrontofyourheart,steadyyourthoughts,anddevelopthefoursublimeattitudes:goodwill,compassion,empatheticjoy,andequanimity.TospreadthesethoughtstoalllivingbeingswithoutexceptioniscalledtheimmeasurableSublimeAttitude.AshortPaliformulaforthosewhohavetroublememorizingis:

“Mettā”(goodwillandbenevolence,hopingforyourownwelfareandthatofallotherlivingbeings.)

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“Karuṇā”(compassionforyourselfandothers.)“Muditā”(empatheticjoy,takingdelightinyourowngoodnessand

thatofothers.)“Upekkhā”(equanimityinthefaceofthingsthatshouldbeletbe.)

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Method1

SITINAHALF-LOTUSPOSITION,rightlegontopoftheleftleg,yourhandsplacedpalm-uponyourlap,righthandontopoftheleft.Keepyourbodystraightandyourmindonthetaskbeforeyou.Raiseyourhandsinrespect,palm-to-palminfrontoftheheart,andthinkofthequalitiesoftheBuddha,Dhamma,andSangha:Buddhomenātho—TheBuddhaismymainstay.Dhammomenātho—TheDhammaismymainstay.Saṅghomenātho—TheSanghaismymainstay.Thenrepeatinyourmind,buddho,buddho;dhammo,dhammo;saṅgho,saṅgho.Returnyourhandstoyourlapandrepeatoneword,buddho,threetimesinyourmind.

Thenthinkofthein-and-outbreath,countingthebreathsinpairs.Firstthinkbud-withthein-breath,dhowiththeout,tentimes.Thenbeginagain,thinkingbuddhowiththein-breath,buddhowiththeout,seventimes.Thenbeginagain:Asthebreathgoesinandoutonce,thinkbuddhoonce,fivetimes.Thenbeginagain:Asthebreathgoesinandoutonce,thinkbuddhothreetimes.Dothisforthreein-and-outbreaths.

Nowyoucanstopcountingthebreaths,andsimplythinkbud-withthein-breathanddhowiththeout.Letthebreathberelaxedandnatural.Keepyourmindperfectlystill,focusedonthebreathasitcomesinandoutofthenostrils.Whenthebreathgoesout,don’tsendthemindoutafterit.Whenthebreathcomesin,don’tletthemindfollowitin.Letyourawarenessbebroad,cheerful,andopen.Don’tforcethemindtoomuch.Relax.Pretendthatyou’rebreathingoutinthewideopenair.Keepthemindstill,likeapostattheedgeofthesea.Whenthewaterrises,thepostdoesn’trisewithit;whenthewaterebbs,thepostdoesn’tsink.

Whenyou’vereachedthislevelofstillness,youcanstopthinkingbuddho.Simplybeawareofthefeelingofthebreath.

Thenslowlybringyourattentioninward,focusingitonthevariousaspectsofthebreath—theimportantaspectsthatcangiverisetointuitivepowersofvariouskinds:clairvoyance,clairaudience,theabilitytoknowthemindsofothers,theabilitytorememberpreviouslives,theabilitytoknowwheredifferentpeopleandanimalsarerebornafterdeath,andknowledgeofthevariouselementsorpotentialsthatareconnectedwith,andcanbeofuseto,thebody.Theseelements

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comefromthebasesofthebreath.TheFirstBase:Centerthemindonthetipofthenoseandthenslowlymoveittothemiddleoftheforehead,theSecondBase.Keepyourawarenessbroad.Letthemindrestforamomentattheforeheadandthenbringitbacktothenose.Keepmovingitbackandforthbetweenthenoseandtheforehead—likeapersonclimbingupanddownamountain—seventimes.Thenletitsettleattheforehead.Don’tletitgobacktothenose.

Fromhere,letitmovetotheThirdBase,themiddleofthetopofthehead,andletitsettlethereforamoment.Keepyourawarenessbroad.Inhalethebreathatthatspot,letitspreadthroughouttheheadforamoment,andthenreturnthemindtothemiddleoftheforehead.Movethemindbackandforthbetweentheforeheadandthetopoftheheadseventimes,finallylettingitrestonthetopofthehead.

ThenbringitintotheFourthBase,themiddleofthebrain.Letitbestillforamomentandthenbringitbackouttothetopofthehead.Keepmovingitbackandforthbetweenthesetwospots,finallylettingitsettleinthemiddleofthebrain.Keepyourawarenessbroad.Lettherefinedbreathinthebrainspreadtothelowerpartsofthebody.

Whenyoureachthispointyoumayfindthatthebreathstartsgivingrisetovarioussigns(nimitta),suchasseeingorfeelinghot,cold,ortinglingsensationsinthehead.Youmayseeapale,murkyvapororyourownskull.Evenso,don’tletyourselfbeaffectedbywhateverappears.Ifyoudon’twantthenimittatoappear,breathedeepandlong,downintotheheart,anditwillimmediatelygoaway.

Whenyouseethatanimittahasappeared,mindfullyfocusyourawarenessonit—butbesuretofocusononlyoneatatime,choosingwhicheveroneismostcomfortable.Onceyou’vegotholdofit,expanditsothatit’saslargeasyourhead.Thebrightwhitenimittaisusefultothebodyandmind:It’sapurebreaththatcancleansethebloodinthebody,reducingoreliminatingfeelingsofphysicalpain.

Whenyouhavethiswhitelightaslargeasthehead,bringitdowntoTheFifthBase,thecenterofthechest.Onceit’sfirmlysettled,letitspreadouttofillthechest.Makethisbreathaswhiteandasbrightaspossible,andthenletboththebreathandthelightspreadthroughoutthebody,outtoeverypore,untildifferentpartsofthebodyappearontheirownaspictures.Ifyoudon’twantthepictures,taketwoorthreelongbreathsandthey’lldisappear.Keepyourawarenessstillandexpansive.Don’tletitlatchontoorbeaffectedbyanynimittathatmayhappentopassintothebrightnessofthebreath.Keepcarefulwatchoverthemind.Keepitone.Keepitintentonasinglepreoccupation,therefinedbreath,lettingthisrefinedbreathsuffusetheentirebody.

Whenyou’vereachedthispoint,knowledgewillgraduallybegintounfold.Thebodywillbelight,likefluff.Themindwillberestedandrefreshed—supple,

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solitary,andself-contained.Therewillbeanextremesenseofphysicalpleasureandmentalease.

Ifyouwanttoacquireknowledgeandskill,practicethesestepsuntilyou’readeptatentering,leaving,andstayinginplace.Whenyou’vemasteredthem,you’llbeabletogiverisetothenimittaofthebreath—thebrilliantlywhiteballorlumpoflight—wheneveryouwant.Whenyouwantknowledge,simplymakethemindstillandletgoofallpreoccupations,leavingjustthebrightnessandemptiness.Thinkoneortwotimesofwhateveryouwanttoknow—ofthingsinsideoroutside,concerningyourselforothers—andtheknowledgewillariseoramentalpicturewillappear.Tobecomethoroughlyexpertyoushould,ifpossible,studydirectlywithsomeonewhohaspracticedandisskilledinthesematters,becauseknowledgeofthissortcancomeonlyfromthepracticeofcenteringthemind.

Theknowledgethatcomesfromcenteringthemindfallsintotwoclasses:mundane(lokiya)andtranscendent(lokuttara).Withmundaneknowledge,you’reattachedtoyourknowledgeandviewsontheonehand,andtothethingsthatappearandgiverisetoyourknowledgeontheother.Yourknowledgeandthethingsthatgiveyouknowledgethroughthepowerofyourskillarecomposedoftrueandfalsemixedtogether—butthe‘true’hereistruesimplyonthelevelofmentalfabrication,andanythingfabricatedisbynaturechangeable,unstable,andinconstant.

Sowhenyouwanttogoontothetranscendentlevel,gatherallthethingsyouknowandseeintoasinglepreoccupation—ekaggatārammaṇa,thesinglenessofmentalabsorption—andseethattheyareallofthesamenature.Takeallyourknowledgeandawarenessandgatheritintothesamepoint,untilyoucanclearlyseethetruth:thatallofthesethings,bytheirnature,simplyariseandpassaway.Don’ttrytolatchontothethingsyouknow—yourpreoccupations—asyours.Don’ttrytolatchontotheknowledgethathascomefromwithinyouasyourown.Letthesethingsbe,inlinewiththeirowninherentnature.Ifyoulatchontoyourpre-occupations,you’relatchingontostressandpain.Ifyouholdontoyourknowledge,itwillturnintothecauseofstress.

So:Amindcenteredandstillgivesrisetoknowledge.Thisknowledgeisthepath.Allofthethingsthatcomepassingbyforyoutoknowarestress.Don’tletthemindfastenontoitsknowledge.Don’tletitfastenontothepreoccupationsthatappearforyoutoknow.Letthembe,inlinewiththeirnature.Putyourmindatease.Don’tfastenontothemindorsupposeittobethisorthat.Aslongasyousupposeyourself,you’resufferingfromobscuredawareness(avijjā).Whenyoucantrulyknowthis,thetranscendentwillarisewithinyou—thenoblestgood,themostexaltedhappinessahumanbeingcanknow.

Tosummarize,thebasicstepstopracticeareasfollows:

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1.Eliminateallbadpreoccupationsfromthemind.2.Maketheminddwellongoodpreoccupations.3.Gatherallgoodpreoccupationsintoone—thesinglenessof

meditativeabsorption(jhāna).4.Considerthisonepreoccupationuntilyouseehowitisaniccaṁ,

inconstant;dukkhaṁ,stressful;andanattā,notyourselforanyoneelse—emptyandvoid.

5.Letallgoodandbadpreoccupationsfollowtheirownnature—becausegoodandbaddwelltogetherandareequalbynature.Letthemindfollowitsownnature.Letknowingfollowitsownnature.Knowingdoesn’tarise,anditdoesn’tfallaway.Thisissanti-dhamma—therealityofpeace.Itknowsgoodness,buttheknowingisn’tgoodness,andgoodnessisn’ttheknowing.Itknowsevil,buttheknowingisn’tevil,andevilisn’ttheknowing.Inotherwords,knowingisn’tattachedtoknowledgeortothethingsknown.Itsnatureistrulyelemental—flawlessandpure,likeadropofwateronalotusleaf.Thisiswhyit’scalledasaṅkhata-dhātu:theunfabricatedproperty,atrueelement.

Whenyoucanfollowthesefivesteps,you’llfindmarvelsappearinginyourheart,theskillsandperfectionsthatcomefromhavingpracticedtranquilityandinsightmeditation.You’llobtainthetwotypesofresultsalreadymentioned:

mundane,providingforyourownphysicalwell-beingandthatofothersthroughouttheworld;and

transcendent,providingforthewell-beingofyourheart,bringinghappinessthatiscalm,cool,andblooming,leadingallthewaytounbinding(nibbāna)—freefrombirth,aging,illness,anddeath.

Thishasbeenabriefexplanationofthemainprinciplesofbreathmeditation.Ifyouhaveanyquestionsorencounteranydifficultiesinputtingtheseprinciplesintopractice,andyouwishtostudydirectlywithsomeonewhoteachesalongtheselines,Iwillbehappytohelpyoutothebestofmyabilitysothatwecanallattainthepeaceandwell-beingtaughtbythereligion.

MostpeoplewillfindthatMethod2,whichfollows,iseasierandmorerelaxingthanMethod1,outlinedabove.

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Method2

THEREARESEVENBASICSTEPS:1.Startoutwiththreeorsevenlongin-and-outbreaths,thinkingbud-with

thein-breath,anddhowiththeout.Keepthemeditationsyllableaslongasthebreath.

2.Beclearlyawareofeachin-and-outbreath.3.Observethebreathasitgoesinandout,noticingwhetherit’scomfortable

oruncomfortable,broadornarrow,obstructedorfree-flowing,fastorslow,shortorlong,warmorcool.Ifthebreathdoesn’tfeelcomfortable,adjustituntilitdoes.Forinstance,ifbreathinginlongandoutlongisuncomfortable,trybreathinginshortandoutshort.

Assoonasyoufindthatyourbreathingfeelscomfortable,letthiscomfortablebreathsensationspreadtothedifferentpartsofthebody.Tobeginwith,inhalethebreathsensationatthebaseoftheskullandletitflowallthewaydownthespine.Then,ifyouaremale,letitspreaddownyourrightlegtothesoleofyourfoot,totheendsofyourtoes,andoutintotheair.Inhalethebreathsensationatthebaseoftheskullagainandletitspreaddownyourspine,downyourleftlegtotheendsofyourtoes,andoutintotheair.(Ifyouarefemale,beginwiththeleftsidefirst,becausethemaleandfemalenervoussystemsaredifferent.)

Thenletthebreathfromthebaseoftheskullspreaddownoverbothshoulders,pastyourelbowsandwrists,tothetipsofyourfingers,andoutintotheair.

Letthebreathatthebaseofthethroatspreaddownthecentralnerveatthefrontofthebody,pastthelungsandliver,allthewaydowntothebladderandcolon.

Inhalethebreathrightatthemiddleofthechestandletitgoallthewaydowntoyourintestines.

Letallthesebreathsensationsspreadsothattheyconnectandflowtogether,andyou’llfeelagreatlyimprovedsenseofwell-being.

4.Learnfourwaysofadjustingthebreath:

a.inlongandoutlong,b.inlongandoutshort,

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c.inshortandoutlong,d.inshortandoutshort.

Breathewhicheverwayismostcomfortableforyou.Or,betteryet,learntobreathecomfortablyallfourways,becauseyourphysicalconditionandyourbreatharealwayschanging.

5.Becomeacquaintedwiththebasesorfocalpointsforthemind—therestingspotsofthebreath—andcenteryourawarenessonwhicheveroneseemsmostcomfortable.Afewofthesebasesare:

a.thetipofthenose,b.themiddleofthehead,c.thepalate,d.thebaseofthethroat,e.thebreastbone(thetipofthesternum),f.thenavel(orapointjustaboveit).

Ifyousufferfromfrequentheadachesornervousproblems,don’tfocusonanyspotabovethebaseofthethroat.Anddon’ttrytoforcethebreathorputyourselfintoatrance.Breathefreelyandnaturally.Letthemindbeateasewiththebreath—butnottothepointwhereitslipsaway.

6.Spreadyourawareness—yoursenseofconsciousfeeling—throughouttheentirebody.

7.Unitethebreathsensationsthroughoutthebody,lettingthemflowtogethercomfortably,keepingyourawarenessasbroadaspossible.Onceyou’refullyawareoftheaspectsofthebreathyoualreadyknowinyourbody,you’llcometoknowallsortsofotheraspectsaswell.Thebreath,byitsnature,hasmanyfacets:breathsensationsflowinginthenerves,thoseflowingaroundandaboutthenerves,thosespreadingfromthenervestoeverypore.Beneficialbreathsensationsandharmfulonesaremixedtogetherbytheirverynature.

Tosummarize:(a)forthesakeofimprovingtheenergyalreadyexistingineverypartofyourbody,sothatyoucancontendwithsuchthingsasdiseaseandpain;and(b)forthesakeofclarifyingtheknowledgealreadywithinyou,sothatitcanbecomeabasisfortheskillsleadingtoreleaseandpurityofheart—youshouldalwaysbearthesesevenstepsinmind,becausetheyareabsolutelybasictoeveryaspectofbreathmeditation.Whenyou’vemasteredthem,youwillhavecutamainroad.Asforthesideroads—theincidentalsofbreathmeditation—thereareplentyofthem,buttheyaren’treallyimportant.You’llbeperfectlysafeifyousticktothesesevenstepsandpracticethemasmuchaspossible.

Onceyou’velearnedtoputyourbreathinorder,it’sasifyouhaveeveryonein

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yourhomeinorder.Theincidentalsofbreathmeditationarelikepeopleoutsideyourhome—inotherwords,guests.Oncethepeopleinyourhomearewell-behaved,yourguestswillhavetofallinline.

The‘guests’herearethesigns(nimitta)andvagrantbreathsthatwilltendtopasswithintherangeofthebreathyouaredealingwith:thevarioussignsthatarisefromthebreathandmayappearasimages—brightlights,people,animals,yourself,others;orassounds—thevoicesofpeople,someyourecognizeandothersyoudon’t.Insomecasesthesignsappearassmells—eitherfragrantorelsefoullikeacorpse.Sometimesthein-breathcanmakeyoufeelsofullthroughoutthebodythatyouhavenosenseofhungerorthirst.Sometimesthebreathcansendwarm,hot,cold,ortinglingsensationsthroughthebody.Sometimesitcancausethingsthatneveroccurredtoyoubeforetospringsuddenlytomind.

Allofthesethingsareclassedasguests.Beforeyougoreceivingguests,youshouldputyourbreathandmindintogoodorder,makingthemstableandsecure.Inreceivingtheseguests,youfirsthavetobringthemunderyourcontrol.Ifyoucan’tcontrolthem,don’thaveanythingtodowiththem.Theymightleadyouastray.Butifyoucanputthemthroughtheirpaces,theycanbeofusetoyoulateron.

Toputthemthroughtheirpacesmeanstochangethematwill,throughthepowerofthought(paṭibhāganimitta)—makingthemsmall,large,sendingthemfaraway,bringingthemupclose,makingthemappearanddisappear,sendingthemoutside,bringingthemin.Onlythenwillyoubeabletousethemintrainingthemind.

Onceyou’vemasteredthesesigns,they’llgiverisetoheightenedsensorypowers:theabilitytoseewithoutopeningyoureyes;theabilitytohearfar-distantsoundsorsmellfar-distantaromas;theabilitytotastethevariouselementsthatexistintheairandcanbeofusetothebodyinovercomingfeelingsofhungeranddesire;theabilitytogiverisetocertainfeelingsatwill—tofeelcoolwhenyouwanttofeelcool,hotwhenyouwanttofeelhot,warmwhenyouwanttofeelwarm,strongwhenyouneedstrength—becausethevariouselementsintheworldthatcanbephysicallyusefultoyouwillcomeandappearinyourbody.

Themind,too,willbeheightened,andwillhavethepowertodeveloptheeyeofintuition(ñāṇa-cakkhu):theabilitytorememberpreviouslives,theabilitytoknowwherelivingbeingsarerebornaftertheydie,andtheabilitytocleansetheheartofthefermentationsofdefilement.Ifyouhaveyourwitsaboutyou,youcanreceivetheseguestsandputthemtoworkinyourhome.

Theseareafewoftheincidentalsofbreathmeditation.Ifyoucomeacrosstheminyourpractice,examinethemthoroughly.Don’tbepleasedbywhatappears.Don’tgetupsetortrytodenywhatappears.Keepyourmindonaneven

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keel.Stayneutral.Becircumspect.Considercarefullywhateverappears,toseewhetherit’strustworthyornot.Otherwise,itmightleadyoutomistakenassumptions.Goodandevil,rightandwrong,highandlow:Alldependonwhetheryourheartisshrewdordull,andonhowresourcefulyouare.Ifyou’redull-witted,evenhighthingscanbecomelow,andgoodthingsevil.

Onceyouknowthevariousaspectsofthebreathanditsincidentals,youcangainknowledgeofthefournobletruths.Inaddition,youcanrelievephysicalpainsastheyariseinyourbody.Mindfulnessistheactiveingredientinthemedicine;thein-and-outbreathisthesolvent.Mindfulnesscancleanseandpurifythebreath.Apurebreathcancleansethebloodthroughoutthebody,andwhenthebloodiscleansed,itcanrelievemanyofthebody’sdiseasesandpains.Ifyousufferfromnervousdisorders,forinstance,they’llcompletelydisappear.What’smore,you’llbeabletostrengthenthebodysothatyoufeelagreatersenseofhealthandwell-being.

Whenthebodyfeelswell,themindcansettledownandrest.Andoncethemindisrested,yougainstrength:theabilitytorelieveallfeelingsofpainwhilesittinginmeditation,sothatyoucangoonsittingforhours.Whenthebodyisfreefrompain,themindisfreefromhindrances(nīvaraṇa).Bodyandmindarebothstrong.Thisiscalledsamādhi-balaṁ—thestrengthofconcentration.

Whenyourconcentrationisstronglikethis,itcangiverisetodiscernment:theabilitytoseestress,itscause,itsdisbanding,andthepathtoitsdisbanding,allclearlywithinthebreath.Thiscanbeexplainedasfollows:

Thein-and-outbreathisstress—thein-breath,thestressofarising;theout-breath,thestressofpassingaway.Notbeingawareofthebreathasitgoesinandout,notknowingthecharacteristicsofthebreath,isthecauseofstress.Knowingwhenthebreathiscomingin,knowingwhenit’sgoingout,knowingitscharacteristicsclearly—i.e.,keepingyourviewsinlinewiththetruthofthebreath—isrightview,partofthenoblepath.

Knowingwhichwaysofbreathingareuncomfortable,knowinghowtovarythebreath;knowing,‘Thatwayofbreathingisuncomfortable;I’llhavetobreathelikethisinordertofeelatease’:Thisisrightresolve.

Thementalfactorsthatthinkaboutandcorrectlyevaluateallaspectsofthebreatharerightspeech.

Knowingvariouswaysofimprovingthebreath;breathing,forexample,inlongandoutlong,inshortandoutshort,inshortandoutlong,inlongandoutshort,untilyoucomeacrossthebreathmostcomfortableforyou:ThisisrightAction.

Knowinghowtousethebreathtopurifytheblood,howtoletthispurifiedbloodnourishtheheartmuscles,howtoadjustthebreathsothatiteasesthebody

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andsoothesthemind,howtobreathesothatyoufeelfullandrefreshedinbodyandmind:Thisisrightlivelihood.

Tryingtoadjustthebreathuntilitsoothesthebodyandmind,andtokeeptryingaslongasyouaren’tfullyatease,isrighteffort.

Beingmindfulandalerttothein-and-outbreathatalltimes,knowingthevariousaspectsofthebreath—theup-flowingbreath,thedown-flowingbreath,thebreathinthestomach,thebreathintheintestines,thebreathflowingalongthemusclesandouttoeverypore—keepingtrackofthesethingswitheveryin-and-outbreath:Thisisrightmindfulness.

Amindintentonlyonissuesrelatedtothebreath,notpullinganyotherobjectsintointerfere,untilthebreathisrefined,givingrisetofixedabsorptionandthenliberatinginsightrightthere:Thisisrightconcentration.

Tothinkofthebreathistermedvitakka,directedthought.Toadjustthebreathandletitspreadiscalledvicāra,evaluation.Whenallaspectsofthebreathflowfreelythroughoutthebody,youfeelfullandrefreshedinbodyandmind:Thisispīti,rapture.Whenbodyandmindarebothatrest,youfeelsereneandatease:Thisissukha,pleasure.Andonceyoufeelpleasure,themindisboundtostaysnugwithasinglepreoccupationandnotgostrayingafteranyothers:Thisisekaggatārammaṇa,singlenessofpreoccupation.Thesefivefactorsformthebeginningstageofrightconcentration.

Whenallthesepartsofthenoblepath—virtue,concentration,anddiscernment—arebroughttogetherfullymatureintheheart,yougaininsightintoallaspectsofthebreath,knowingthat‘Breathingthiswaygivesrisetoskillfulmentalstates.Breathingthatwaygivesrisetounskillfulmentalstates.’Youaren’tcaughtupwiththefactors—thebreathinallitsaspects—thatfabricatethebody,thefactorsthatfabricatespeech,thefactorsthatfabricatethemind,whetherforgoodorforill.Youletthembe,inlinewiththeirinherentnature:Thisisthedisbandingofstress.

Another,evenbrieferwaytoexpressthefournobletruthsisthis:Thein-and-outbreathisthetruthofstress.Notbeingawareofthein-breath,notbeingawareoftheout-breath:Thisisthecauseofstress—obscured,deludedawareness.Seeingintoallaspectsofthebreathsoclearlythatyoucanletthemgowithnosenseofattachment,isthedisbandingofstress.Beingconstantlymindfulandalerttoallaspectsofthebreath,isthepathtothedisbandingofstress.

Whenyoucandothis,youcansaythatyou’recorrectlyfollowingthepathofbreathmeditation.Youhavecognitiveskill,abletoknowallfourtruthsclearly.Youcanattainrelease.Releaseisamindthatdoesn’tclingtolowcausesandloweffects—i.e.,stressanditscause;ortohighcausesandhigheffects—thedisbandingofstressandthepathtoitsdisbanding.It’samindunattachedtothe

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thingsthatcauseittoknow,unattachedtoknowledge,unattachedtoknowing.Whenyoucanseparatethesethings,you’vemasteredtheskillofrelease—inotherwords,whenyouknowwhatformsthebeginning,whatformstheendandwhatliesinbetween,lettingthembeastheyareontheirown,inlinewiththephrase,

sabbedhammāanattāAllphenomenaarenot-self.

Tobeattachedtothethingsthatcauseustoknow—theelements,khandhas,thesensesandtheirobjects—istermedclingingtosensuality(kamūpādāna).Tobeattachedtoknowledgeistermedclingingtoviews(diṭṭhūpādāna).Tobeunacquaintedwithpureknowinginandofitself(buddha)istermedclingingtopreceptsandprocedures(sīlabbatūpādāna).Andwhenweclinginthisway,weareboundtobedeludedbythefactorsthatfabricatethebody,speech,andthemind,allofwhicharisefromobscuredawareness.

TheBuddhawasacompletemasterofbothcauseandeffect,withoutbeingattachedeithertolowcausesandloweffects,ortohighcausesandhigheffects.Hewasabovecauseandbeyondeffect.Stressandeasewerebothathisdisposal,buthewasattachedtoneitherofthem.Hefullyknewbothgoodandevil,wasfullyequippedwithbothselfandnot-self,butwasn’tattachedtoanyofthesethings.Hehadathisdisposaltheobjectsthatcanactasthebasisforthecauseofstress,butwasn’tattachedtothem.Thepath—discernment—wasalsoathisdisposal:Heknewhowtoappeareitherignorantorshrewd,andhowtousebothignoranceandshrewdnessinhisworkofspreadingthereligion.Andasforthedisbandingofstress,hehaditathisdisposalbutdidn’tclingtoit,wasn’tattachedtoit,whichiswhywecantrulysaythathismasterywascomplete.

BeforetheBuddhawasabletoletgoofthesethingsinthisway,hefirsthadtoworkatgivingrisetotheminfullmeasure.Onlythencouldheputthemaside.Heletgofromabundance,unlikeordinarypeoplewho‘letgo’outofpoverty.Eventhoughheletthesethingsgo,theywerestillathisdisposal.Heneverdismissedthevirtue,concentration,anddiscernmenthehadworkedatperfectinguptothedayofhisawakening.Hecontinuedusingeveryaspectofvirtue,concentration,anddiscernmenttothedayheenteredtotalunbinding(parinibbāna).Eventhemomenthewasaboutto‘nibbāna,’hewaspracticinghisfullcommandofconcentration—inotherwords,histotalunbindingoccurredwhenhewasbetweenthejhānasofformandformlessness.

Soweshouldn’tdismissvirtue,concentration,anddiscernment.Somepeoplewon’tobservethepreceptsbecausethey’reafraidofgettingtiedtothem.Somepeoplewon’tpracticeconcentrationbecausethey’reafraidofbecomingignorantorgoinginsane.Thetruthofthematteristhatnormallywe’realreadyignorant,alreadyinsane,andthattopracticecenteringthemindiswhatwillendour

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ignoranceandcureourinsanity.Oncewe’vetrainedourselvesproperly,we’llgiverisetopurediscernment,likeacutjewelthatgivesofflightbyitsverynature.Thisiswhatqualifiesastruediscernment.Itarisesforusindividuallyandistermedpaccattaṁ:Wecangiverisetoit,andknowit,onlyforourselves.

Mostofus,though,tendtomisunderstandthenatureofdiscernment.Wetakeimitationdiscernment,adulteratedwithconcepts,anduseittosmothertherealthing,likeamanwhocoatsapieceofglasswithmercurysothathecanseehisreflectionandthatofothers,thinkinghe’sfoundaningeniouswayoflookingatthetruth.Actually,he’snothingmorethanamonkeylookinginamirror:Onemonkeybecomestwoandwillkeepplayingwithitsreflectionuntilthemercurywearsoff,atwhichpointitbecomescrestfallen,notknowingwhatthereflectioncamefrominthefirstplace.Soitiswhenwegainimitationdiscernment,unwittingly,bythinkingandconjecturinginlinewithconceptsandpreoccupations:We’reheadedforsorrowwhendeathmeetsusface-to-face.

Thecrucialfactorinnaturaldiscernmentcomessolelyfromtrainingthemindtobelikeadiamondthatgivesoffitsownlight—surroundedbyradiancewhetherindarkplacesorbright.Amirrorisusefulonlyinplacesalreadywell-lit.Ifyoutakeitintothedark,youcan’tuseittoseeyourreflectionatall.Butacutjewelthatgivesoffitsownlightisbrillianteverywhere.ThisiswhattheBuddhameantwhenhetaughtthattherearenoclosedorsecretplacesintheworldwherediscernmentcan’tpenetrate.Thisjewelofdiscernmentiswhatwillenableustodestroycraving,clinging,andobscuredawareness,andtoattainthehighestexcellence:unbinding—freefrompain,death,annihilation,andextinction—existingnaturallythroughtherealityofdeathlessness(amata-dhamma).

Byandlarge,wetendtobeinterestedonlyindiscernmentandrelease.Atthedropofahat,wewanttostartrightinwiththeteachingsoninconstancy,stress,andnot-self—andwhenthisisthecase,we’llnevergetanywhere.BeforetheBuddhataughtthatthingsareinconstant,hehadworkedatknowingthemuntiltheyrevealedtheirconstancy.Beforeteachingthatthingsarestressful,hehadturnedthatstressintopleasureandease.Andbeforeteachingthatthingsarenot-self,hehadturnedwhatisnot-selfintoaself,andsowasabletoseewhatisconstantandtrue,lyinghiddeninwhatisinconstant,stressful,andnot-self.Hethengatheredallofthesequalitiesintoone.Hegatheredallthatisinconstant,stressful,andnot-selfintooneandthesamething:fabrications(saṅkhāra)viewedintermsoftheworld—asingleclass,equaleverywherethroughouttheworld.Asforwhat’sconstant,pleasant,andself,thiswasanotherclass:fabricationsviewedintermsoftheDhamma.Andthenheletgoofbothclasses,withoutgettingcaughtupon‘constant’or‘inconstant,’‘stress’or‘ease,’‘self’or‘not-self.’Thisiswhywecansayheattainedrelease,purity,andnibbāna,forhehadnoneedtolatchontofabrications—whetheroftheworldoroftheDhamma—inanywayat

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all.ThiswasthenatureoftheLordBuddha’spractice.Butasforourown

practice,mostofusactasifwehaveeverythingfiguredoutbeforehandandhavesucceededevenbeforewestart.Inotherwords,wewantsimplytoletgoandattainpeaceandrelease.Butifwehaven’tlaidthefullgroundwork,ourletting-goisboundtobelacking:Ourpeaceisboundtobepiece-meal,ourreleaseisboundtobewrong.Thoseofuswhosincerelymeanwellandwantonlythehighestgoodshouldaskourselves:Havewelaidtheproperfoundation?Ifwedon’tlaytheproperfoundationforreleaseandlettinggo,howwillweeverbefree?

TheBuddhataughtthatvirtuecanovercomecommondefilements,thegrossfaultsinourwordsanddeeds;thatconcentrationcanovercomesuchintermediatedefilementsassensualdesires,illwill,torpor,restlessness,anduncertainty;andthatdiscernmentcanovercomesuchsubtledefilementsascraving,clinging,andobscuredawareness.Yetsomepeoplewhosediscernmentissharp,whocanclearlyexplainsubtlepointsofdoctrine,can’tseemtoshakeoffthemorecommondefilementsthatevenvirtuecanovercome.Thisshowsthatsomethingmustbelackingintheirvirtue,concentration,anddiscernment.Theirvirtuesareprobablyallonthesurface,theirconcentrationsplotchyandstained,theirdiscernmentasmeared-ongloss—liketheglasscoatedwithmercury—whichiswhytheycan’tattainthegoal.Theiractionsfallundertheoldsaying:Keepingaswordoutsidethescabbard—havingawaywithwordsandtheories,butnocenterforthemind;layinganeggoutsidethenest—lookingforgoodnessonlyoutside,withouttrainingthemindtobecentered;restingafoundationonthesand—tryingtofindsecurityinthingsofnosubstance.Allofthisisboundtobringdisappointment.Suchpeoplehaveyettofindaworthwhilerefuge.

Soweshouldlaythegroundworkandputthecausesintogoodworkingorder,becausealltheattainmentswehopeforcomespringingfromcauses.

attanācodayattānaṁpaṭimaṅsetamattanā

Rouseyourself.Trainyourownheart.Startponderingyourownin-and-outbreath.

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Jhāna

Nowwewillsummarizethemethodsofbreathmeditationundertheheadingsofjhāna.

Jhānameanstobeabsorbedinorfocusedonasingleobjectorpreoccupation,aswhenwedealwiththebreath.

1.Thefirstjhānahasfivefactors.(a)Directedthought(vitakka):Thinkofthebreathuntilyoucankeepitinmindwithoutgettingdistracted.(b)Singlenessofpreoccupation(ekaggatārammaṇa):Keepthemindwiththebreath.Don’tletitstrayafterotherconceptsorpreoccupations.Watchoveryourthoughtssothattheydealonlywiththebreathtothepointwherethebreathbecomescomfortable.(Themindbecomesone,atrestwiththebreath.)(c)Evaluation(vicāra):Gainasenseofhowtoletthiscomfortablebreathsensationspreadandconnectwiththeotherbreathsensationsinthebody.Letthesebreathsensationsspreaduntilthey’reinterconnectedalloverthebody.Oncethebodyhasbeensoothedbythebreath,feelingsofpainwillgrowcalm.Thebodywillbefilledwithgoodbreathenergy.(Themindisfocusedexclusivelyonissuesconnectedwiththebreath.)

Thesethreequalitiesmustbebroughttogethertobearonthesamestreamofbreathingforthefirstjhānatoarise.Thisstreamofbreathingcanthentakeyouallthewaytothefourthjhāna.

Directedthought,singlenessofpreoccupation,andevaluationactasthecauses.Whenthecausesarefullyripe,resultswillappear—(d)rapture(pīti),acompellingsenseoffullnessandrefreshmentforbodyandmind,goingstraighttotheheart,independentofallelse;(e)pleasure(sukha),physicaleasearisingfromthebody’sbeingstillandunperturbed(kāya-passaddhi);mentalcontentmentarisingfromthemind’sbeingateaseonitsown,undistracted,unperturbed,serene,andexultant(citta-passaddhi).

Raptureandpleasurearetheresults.Thefactorsofthefirstjhānathuscomedownsimplytotwosorts:causesandresults.

Asraptureandpleasuregrowstronger,thebreathbecomesmoresubtle.Thelongeryoustayfocusedandabsorbed,themorepowerfultheresultsbecome.Thisenablesyoutosetdirectedthoughtandevaluation(thepreliminaryground-clearing)aside,and—relyingcompletelyonasinglefactor,singlenessofpreoccupation—youenterthesecondjhāna(magga-citta,phala-citta).

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2.Thesecondjhānahasthreefactors:rapture,pleasure,andsinglenessofpreoccupation(magga-citta).Thisreferstothestateofmindthathastastedtheresultscomingfromthefirstjhāna.Onceyouhaveenteredthesecondjhāna,raptureandpleasurebecomestrongerbecausetheyrelyonasinglecause,singlenessofpreoccupation,whichlooksaftertheworkfromhereonin:focusingonthebreathsothatitbecomesmoreandmorerefined,keepingsteadyandstillwithasenseofrefreshmentandeaseforbothbodyandmind.Themindisevenmorestableandintentthanbefore.Asyoucontinuefocusing,raptureandpleasuregrowstrongerandbegintoexpandandcontract.Continuefocusingonthebreath,movingtheminddeepertoamoresubtleleveltoescapethemotionsofraptureandpleasure,andyouenterthethirdjhāna.

3.Thethirdjhānahastwofactors:pleasureandsinglenessofpreoccupation.Thebodyisquiet,motionless,andsolitary.Nofeelingsofpainarisetodisturbit.Themindissolitaryandstill.Thebreathisrefined,free-flowing,andbroad.Aradiance—whitelikecottonwool—pervadestheentirebody,stillingallfeelingsofphysicalandmentaldiscomfort.Keepfocusedonlookingafternothingbutthebroad,refinedbreath.Themindisfree:Nothoughtsofpastorfuturedisturbit.Themindstandsoutonitsown.Thefourproperties—earth,water,fire,andwind—areinharmonythroughoutthebody.Youcouldalmostsaythatthey’repurethroughouttheentirebody,becausethebreathhasthestrengthtocontrolandtakegoodcareoftheotherproperties,keepingthemharmoniousandcoordinated.Mindfulnessiscoupledwithsinglenessofpreoccupation,whichactsasthecause.Thebreathfillsthebody.Mindfulnessfillsthebody.

Focusonin.Themindisbrightandpowerful,thebodyislight.Feelingsofpleasurearestill.Yoursenseofthebodyfeelssteadyandeven,withnoslipsorgapsinyourawareness,soyoucanletgoofyoursenseofpleasure.Themanifestationsofpleasuregrowstillbecausethefourpropertiesarebalancedandfreefrommotion.Singlenessofpreoccupation,thecause,hasthestrengthtofocusmoreheavilydown,takingyoutothefourthjhāna.

4.Thefourthjhānahastwofactors:equanimity(upekkhā)andsinglenessofpreoccupation,ormindfulness.Equanimityandsinglenessofpreoccupationinthefourthjhānaarepowerfullyfocused—solid,stable,andsure.Thebreathpropertyisabsolutelyquiet,freefromripples,crosscurrents,andgaps.Themind,neutralandstill,isfreeofallpreoccupationswithpastandfuture.Thebreath,whichformsthepresent,isstill,liketheoceanorairwhentheyarefreefromcurrentsorwaves.Youcanknowdistantsightsandsoundsbecausethebreathisevenandunwavering,actinglikeamoviescreenthatgivesaclearreflectionofwhateverisprojectedontoit.Knowledgearisesinthemind:Youknowbutstayneutralandstill.Themindisneutralandstill;thebreath,neutralandstill;past,present,andfutureareallneutralandstill.Thisistruesinglenessofpreoccupation,focusedon

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theunperturbedstillnessofthebreath.Allpartsofthebreathinthebodyconnectsothatyoucanbreathethrougheverypore.Youdon’thavetobreathethroughthenostrils,becausethein-and-outbreathandtheotheraspectsofthebreathinthebodyformasingle,unifiedwhole.Allaspectsofthebreathenergyareevenandfull.Thefourpropertiesallhavethesamecharacteristics.Themindiscompletelystill.

Thefocusisstrong;thelight,aglow.Thisistoknowthegreatframeofreference.Themindisbeaming&bright—likethelightofthesunthat,unobstructedbycloudsorhaze,illuminestheearthwithitsrays.

Themindshedslightinalldirections.Thebreathisradiant,themindfullyradiant,duetothefocusingofmindfulness.

Thefocusisstrong;thelight,aglow…Themindhaspowerandauthority.Allfouroftheframesofreferencearegatheredintoone.Thereisnosensethat,‘That’sthebody…That’safeeling…That’sthemind…That’samentalquality.’There’snosensethatthey’refour.Thisisthuscalledthegreatframeofreference,becausenoneofthefourareinanywayseparate.

Themindisfirmlyintent,centered&true,duetothestrengthofitsfocus.

Mindfulnessandalertnessconvergeintoone:Thisiswhatismeantbytheunifiedpath(ekāyana-magga)—theconcordamongthepropertiesandframesofreference,fourinone,givingrisetogreatenergyandwakefulness,thepurifyinginnerfire(tapas)thatcanthoroughlydispelallobscuringdarkness.

Asyoufocusmorestronglyontheradianceofthemind,powercomesfromlettinggoofallpreoccupations.Themindstandsalone,likeapersonwhohasclimbedtothetopofamountainandsohastherighttoseeinalldirections.Themind’sdwelling—thebreath,whichsupportsthemind’sprominenceandfreedom—isinaheightenedstate,sothemindisabletoseeclearlythelocationsofallDhammafabrications(saṅkhāra)—i.e.,elements,khandhas,andsensemedia(āyatana).Justasapersonwhohastakenacameraupinanairplanecantakepicturesofpracticallyeverythingbelow,soapersonwhohasreachedthisstage(lokavidū)canseetheworldandtheDhammaastheytrulyare.

Inaddition,awarenessofanothersort,intheareaofthemind—calledliberatinginsight,ortheskillofrelease—alsoappears.Theelementsorproperties

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ofthebodyacquirepotency(kāya-siddhi);themind,resilientpower.WhenyouwantknowledgeoftheworldortheDhamma,focusthemindheavilyandforcefullyonthebreath.Astheconcentratedpowerofthemindstrikesthepureelement,intuitiveknowledgewillspringupinthatelement,justastheneedleofarecordplayer,asitstrikesarecord,willgiverisetosounds.Onceyourmindfulnessisfocusedonapureobject,thenifyouwantimages,imageswillappear;ifsounds,soundswillarise,whethernearorfar,mattersoftheworldortheDhamma,concerningyourselforothers,past,present,orfuture—whateveryouwanttoknow.Asyoufocusdown,thinkofwhatyouwanttoknow,anditwillappear.Thisisñāṇa—intuitivesensitivitycapableofknowingpast,present,andfuture—animportantlevelofawarenessthatyoucanknowonlyforyourself.Theelementsarelikeradiowavesgoingthroughtheair.Ifyourmindandmindfulnessarestrong,andyourskillshighlydeveloped,youcanusethoseelementstoputyourselfintouchwiththeentireworldsothatknowledgecanarisewithinyou.

Whenyouhavemasteredthefourthjhāna,itcanactasthebasisforeightskills:

1.Vipassanā-ñāṇa:clearintuitiveinsightintomentalandphysicalphenomenaastheyarise,remain,anddisband.Thisisaspecialsortofinsight,comingsolelyfromtrainingthemind.Itcanoccurintwoways:(a)knowingwithouteverhavingthoughtofthematter;and(b)knowingfromhavingthoughtofthematter—butnotafteragreatdealofthought,asinthecaseofordinaryknowledge.Thinkforaninstantanditimmediatelybecomesclear—justasapieceofcottonwoolsoakedingasoline,whenyouholdamatchtoit,burstsimmediatelyintoflame.Theintuitionandinsightherearethatfast,andsodifferfromordinarydiscernment.

2.Manomayiddhi:psychicpowers—theabilitytousethoughtstoinfluenceevents.

3.Iddhividhī:theabilitytodisplaysupra-normalpowers,e.g.,creatingimagesincertaininstancesthatcertaingroupsofpeoplewillbeabletosee.

4.Dibbasota:theabilitytoheardistantsounds.

5.Cetopariya-ñāṇa:theabilitytoknowthelevel—goodorevil,highorlow—ofotherpeople’sminds.

6.Pubbenivāsānussati-ñāṇa:theabilitytorememberpreviouslifetimes.(Ifyouattainthisskill,you’llnolongerhavetowonderastowhetherdeathisfollowedbyannihilationorrebirth.)

7.Dibbacakkhu:theabilitytoseegrossandsubtleimages,bothnearandfar.

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8.Āsavakkhaya-ñāṇa:theabilitytoreduceandeliminatethefermentationsofdefilementintheheart.

Theseeightskillscomeexclusivelyfromcenteringthemind,whichiswhyIhavewrittenthiscondensedguidetoconcentrationandjhāna,basedonthetechniqueofkeepingthebreathinmind.Ifyouaspiretothegoodthatcancomefromthesethings,youshouldturnyourattentiontotrainingyourownheartandmind.

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Lessons

in

Samādhi

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A j a a n L e e D h a m m a d h a r o

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Groundwork

July30,1956

IF,WHENYOU’RESITTING,youaren’tyetabletoobservethebreath,tellyourself,‘NowI’mgoingtobreathein.NowI’mgoingtobreatheout.’Inotherwords,atthisstageyou’retheonedoingthebreathing.You’renotlettingthebreathcomeinandoutasitnaturallywould.Ifyoucankeepthisinmindeachtimeyoubreathe,you’llsoonbeabletocatchholdofthebreath.

Inkeepingyourawarenessinsideyourbody,don’ttrytoimprisonitthere.Inotherwords,don’ttrytoforcethemindintoatrance,don’ttrytoforcethebreathorholdittothepointwhereyoufeeluncomfortableorconfined.Youhavetoletthemindhaveitsfreedom.Simplykeepwatchoverittomakesurethatitstaysseparatefromitsthoughts.Ifyoutrytoforcethebreathandpintheminddown,yourbodyisgoingtofeelrestrictedandyouwon’tfeelateaseinyourwork.You’llstarthurtinghereandachingthere,andyourlegsmayfallasleep.Sojustletthemindbeitsnaturalself,keepingwatchtomakesurethatitdoesn’tslipoutafterexternalthoughts.

Whenwekeepthemindfromslippingoutafteritsconcepts,andconceptsfromslippingintothemind,it’slikeclosingourwindowsanddoorstokeepdogs,cats,andthievesfromslippingintoourhouse.Whatthismeansisthatwecloseoffoursensedoorsanddon’tpayanyattentiontothesightsthatcomeinbywayoftheeyes,thesoundsthatcomeinbywayoftheears,thesmellsthatcomeinbywayofthenose,thetastesthatcomeinbywayofthetongue,thetactilesensationsthatcomeinbywayofthebody,andthepreoccupationsthatcomeinbywayofthemind.Wehavetocutoffalltheperceptionsandconcepts—goodorbad,oldornew—thatcomeinbywayofthesedoors.

Cuttingoffconceptslikethisdoesn’tmeanthatwestopthinking.Itsimplymeansthatwebringourthinkinginsidetoputittogoodusebyobservingandevaluatingthethemeofourmeditation.Ifweputourmindtoworkinthisway,wewon’tbedoinganyharmtoourselfortoourmind.Actually,ourmindtendstobeworkingallthetime,buttheworkitgetsinvolvedinisusuallyalotof

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nonsense,alotoffussandbotherwithoutanyrealsubstance.Sowehavetofindworkofrealvalueforittodo—somethingthatwon’tharmit,somethingreallyworthdoing.Thisiswhywe’redoingbreathmeditation,focusingonourbreathing,focusingonourmind.Putasideallyourotherworkandbeintentondoingjustthisandnothingelse.Thisisthesortofattitudeyouneedwhenyoumeditate.

Thehindrancesthatcomefromourconceptsofpastandfuturearelikeweedsgrowinginourfield.Theystealallthenutrientsfromthesoilsothatourcropswon’thaveanythingtofeedonandtheymaketheplacelooklikeamess.They’reofnouseatallexceptasfoodforthecowsandotheranimalsthatcomewanderingthrough.Ifyouletyourfieldgetfilledwithweedsthisway,yourcropswon’tbeabletogrow.Inthesameway,ifyoudon’tclearyourmindofitspreoccupationwithconcepts,youwon’tbeabletomakeyourheartpure.Conceptsarefoodonlyfortheignorantpeoplewhothinkthey’redelicious,butsagesdon’teatthematall.

Thefivehindrances—sensualdesire,illwill,torpor&lethargy,restlessness&anxiety,anduncertainty—arelikedifferentkindsofweeds.Restlessness&anxietyisprobablythemostpoisonousofthelot,becauseitmakesusdistracted,unsettled,andanxiousallatthesametime.It’sthekindofweedwiththornsandsharp-edgedleaves.Ifyourunintoit,you’regoingtoendupwithastingingrashalloveryourbody.Soifyoucomeacrossit,destroyit.Don’tletitgrowinyourfieldatall.

Breathmeditation—keepingthebreathsteadilyinmind—isthebestmethodtheBuddhataughtforwipingoutthesehindrances.Weusedirectedthoughttofocusonthebreath,andevaluationtoadjustit.Directedthoughtislikeaplow;evaluation,likeaharrow.Ifwekeepplowingandharrowingourfield,weedswon’thaveachancetogrow,andourcropsaresuretoprosperandbearabundantfruit.

Thefieldhereisourbody.Ifweputalotofthoughtandevaluationintoourbreathing,thefourpropertiesofthebodywillbebalancedandatpeace.Thebodywillbehealthyandstrong,themindrelaxedandwideopen,freefromhindrances.

Whenyou’vegotyourfieldclearedandleveledlikethis,thecropsofyourmind—thequalitiesoftheBuddha,Dhamma,andSangha—aresuretoprosper.Assoonasyoubringthemindtothebreath,you’llfeelasenseofraptureandrefreshment.Thefourbasesofsuccess(iddhipāda)—thedesiretopractice,persistenceinthepractice,intentness,andcircumspectioninyourpractice—willdevelopstepbystep.Thesefourqualitiesarelikethefourlegsofatablethatkeepitstableandupright.They’reaformofpowerthatsupportsourstrengthandourprogresstohigherlevels.

Tomakeanothercomparison,thesefourqualitiesareliketheingredientsina

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healthtonic.Whoevertakesthistonicwillhavealonglife.Ifyouwanttodie,youdon’thavetotakeit,butifyoudon’twanttodie,youhavetotakealot.Themoreyoutakeit,thefasterthediseasesinyourmindwilldisappear.Inotherwords,yourdefilementswilldie.Soifyouknowthatyourmindhasalotofdiseases,thisisthetonicforyou.

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TheArtofLettingGo

August17,1956

WHENYOUSITANDMEDITATE,evenifyoudon’tgainanyintuitiveinsights,makesureatleastthatyouknowthismuch:Whenthebreathcomesin,youknow.Whenitgoesout,youknow.Whenit’slong,youknow.Whenit’sshort,youknow.Whetherit’spleasantorunpleasant,youknow.Ifyoucanknowthismuch,you’redoingfine.Asforthevariousperceptions(saññā)thatcomeintothemind,brushthemaway—whetherthey’regoodorbad,whethertheydealwiththepastorthefuture.Don’tlettheminterferewithwhatyou’redoing—anddon’tgochasingafterthemtostraightenthemout.Whenaperceptioncomespassingin,simplyletitgopassingbyonitsown.Keepyourawareness,unperturbed,inthepresent.

Whenwesaythatthemindgoeshereorthere,it’snotreallythemindthatgoes.Onlyperceptionsgo.Theseperceptionsarelikeshadowsofthemind.Ifthebodyisstill,howwillitsshadowmove?It’sbecausethebodymovesandisn’tstillthatitsshadowmoves,andwhentheshadowmoves,howwillyoucatchholdofit?Shadowsarehardtocatch,hardtoshakeoff,hardtosetstill.Theawarenessthatformsthepresent:That’sthetruemind.Theawarenessthatgoeschasingafterperceptionsisjustashadow.Realawareness—’knowing’—staysinplace.Itdoesn’tstand,walk,come,orgo.Asforthemind—theawarenessthatdoesn’tactinanyway,comingorgoing,forwardorback—it’squietandunperturbed.Andwhenthemindisthusitsnormal,even,undistractedself—i.e.,whenitdoesn’thaveanyshadows—wecanrestpeacefully.Butifthemindisunstable,uncertain,andwavering,thenperceptionsarise.Whenperceptionsarise,theygoflashingout—andwegochasingafterthem,hopingtodragthembackin.Thechasingafterthemiswherewegowrong.Sowehavetocometoanewunderstanding,thatnothingiswrongwiththemind.Justwatchoutfortheshadows.Youcan’timproveyourshadow.Sayyourshadowisblack.Youcanscrubitwithsoaptillyourdyingdayandit’llstillbeblack—becausethere’snosubstancetoit.Soitiswithperceptions.Youcan’tstraightenthemout,becausethey’rejustimages,deceivingyou.

TheBuddhathustaughtthatwhoeverisn’tacquaintedwiththeself,thebody,

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themind,anditsshadows,issufferingfromavijjā—darkness,deludedknowledge.Whoeverthinksthemindistheself,theselfisthemind,themindisitsperceptions—whoeverhasthingsallmixeduplikethis—issaidtobelost,likeapersonlostinthejungle.Tobelostinthejunglebringsallkindsofhardships:thedangersofwildbeasts,problemsinfindingfoodtoeatandaplacetosleep.Nomatterwhichwayyoulook,there’snowayout.Butifwe’relostintheworld,it’smanytimesworsethanbeinglostinthejungle,becausewecan’ttellnightfromday.Wehavenochancetofindanybrightnessbecauseourmindsaredarkwithavijjā.

Thepurposeoftrainingthemindtobestillistocalmdownitsissues.Whenitsissuesarefew,themindcangrowquiet.Andwhenthemindisquiet,it’llgraduallybecomebright,inandofitself,andgiverisetoknowledge.Butifweletthingsgetcomplicated,knowledgewon’thaveachancetoarise.That’sdarkness.

Whenintuitiveknowledgedoesarise,itcan—ifweknowhowtouseit—leadtoliberatinginsight.Butiftheknowledgeconcernslowlymatters—dealingwithperceptionsofthepastandfuture—andwefollowitforalongdistance,itturnsintomundaneknowledge.Thatistosay,wedabblesomuchinmattersofthebodyandforms(rūpa)thatwelowerthelevelofthemind,whichdoesn’thaveachancetomatureinthelevelofmentalphenomena(nāma).

Say,forexample,thatavisionarisesandyougethooked:Yougainknowledgeofyourpastlivesandgetallexcited.Thingsyouneverknewbefore,nowyoucanknow.Thingsyouneversawbefore,nowyousee—andtheycanmakeyouoverlypleasedorupsetwhileyoufollowalongwiththevision.Whypleasedorupset?Becausethemindgrabsontothemandtakesthemalltooseriously.Youmayseeavisionofyourselfprosperingasalordormaster,agreatemperororking,wealthyandinfluential.Ifyouletyourselffeelpleased,that’sindulgenceinpleasure.You’vestrayedfromtheMiddleWay,whichisamistake.Oryoumayseeyourselfassomethingyouwouldn’tcaretobe:apigoradog,abirdorarat,crippledordeformed.Ifyouletyourselfgetupsetordepressed,that’sindulgenceinself-affliction—andagain,you’vestrayedfromthepathandhavefallenoutoflinewiththeBuddha’steachings.Somepeoplereallyletthemselvesgetcarriedaway:Assoonastheystartseeingthings,theybegintothinkthatthey’respecial,somehowbetterthanotherpeople.Theyletthemselvesbecomeproudandconceited—andtherightpathhasdisappearedwithouttheirevenknowingit.Thisisthewayitiswithmundaneknowledge.

Butifyoukeeponeprinciplefirmlyinmind,youcanstayontherightpath:Whateverknowledgeappears,whateverthevision—whethergoodorbad,trueorfalse—youdon’thavetofeelpleasedorupset.Justkeepthemindbalancedand

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neutral,anddiscernmentwillarise.You’llseethatthevisiondisplaysthetruthofstress:Itarises(isborn),fades(ages),anddisappears(dies).

Ifyougethookedonyourintuitions,you’reaskingfortrouble.Latchingontofalsethingscanharmyou;latchingontotruethingscanharmyou.Infact,thetruethingsarewhatreallyharmyou.Ifwhatyouknowistrueandyougotellingotherpeople,you’rebragging.Ifitturnsouttobefalse,itcanbackfireonyou.Thisiswhysagessaythatknowledgeandviewsaretheessenceofstress.Why?Becausetheycanharmyou.Knowledgeispartofthefloodofviewsandopinions(diṭṭhi-ogha)overwhichwehavetocross.Ifyouhangontoknowledge,you’vegonewrong.Ifyouknow,simplyknow.Ifyousee,simplysee,andletitgoatthat.Youdon’thavetobeexcitedorpleased.Youdon’thavetogobraggingtootherpeople.

Peoplewho’vestudiedabroad,whentheycomebacktothericefields,don’ttellwhatthey’velearnedtothefolksathome.Theytalkaboutdown-homethingsinadown-homeway.Theydon’ttalkaboutthethingsthey’vestudiedbecause(1)noonewouldunderstandthem;(2)itwouldn’tserveanypurpose.Evenwithpeoplewhowouldunderstandthem,theydon’tdisplaytheirlearning.Soitshouldbewhenyoupracticemeditation.Nomatterhowmuchyouknow,youhavetoactasifyou’restupidandknownothing—becausethisisthewaypeoplewithgoodmannersnormallyact.Ifyougobraggingtootherpeople,it’sbadenough.Iftheydon’tbelieveyou,itcangetevenworse.

Sowhateveryouknow,simplybeawareofitandletitgo.Don’tlettherebetheassumptionthat‘Iknow.’Whenyoucandothis,yourmindcanattainthetranscendent,freefromattachment.

Everythingintheworldhasitsowntruthineveryway.Eventhingsthataren’ttruearetrue—i.e.,theirtruthisthatthey’refalse.Thisiswhywehavetoletgoofbothwhat’strueandwhat’sfalse.Eventhen,though,it’sthetruthofstress.Onceweknowthetruthandcanletitgo,wecanbeatourease.Wewon’tbepoor,becausethetruth—theDhamma—willstillbetherewithus.It’snotabunchofemptywords.It’slikehavingalotofmoney:Insteadofluggingitaroundwithus,wekeepitpiledupathome.Wemaynothaveanythinginourpockets,butwe’restillnotpoor.

Thesameistruewithpeoplewhoreallyknow.Evenwhentheyletgooftheirknowledge,it’sstillthere.Thisiswhythemindsofthenobleonesaren’tleftadrift.Theyletthingsgo,butnotinawastefulorirresponsibleway.Theyletgolikerichpeople:Eventhoughtheyletgo,they’vestillgotpilesofwealth.

Asforpeoplewholetthingsgolikepaupers,theydon’tknowwhat’sworthwhileandwhat’snot,andsotheythrowawayalltheirworthwhilethings.Whentheydothis,they’resimplyheadingfordisaster.Forinstance,theymaysee

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thatthere’snotruthtoanything—notruthtothekhandhas,notruthtothebody,notruthtostress,itscause,itsdisbanding,orthepathtoitsdisbanding,notruthtounbinding(nibbāna).Theydon’tusetheirbrainsatall.They’retoolazytodoanything,sotheyletgoofeverything,throwitallaway.Thisiscalledlettinggolikeapauper.Likealotofmodern-day‘sages’:Whentheycomebackaftertheydie,they’regoingtobepooralloveragain.

AsfortheBuddha,heletgoonlyofthetrueandfalsethingsthatappearedinhisbodyandmind—buthedidn’tabandonhisbodyandmind,whichiswhyheendeduprichandhunger-free,withplentyofwealthtohanddowntohisdescendants.Thisiswhyhisdescendantsneverhavetoworryaboutbeingpoor.Wherevertheygo,there’salwaysfoodfillingtheirbowls.Thiskindofwealthismoreexcellentthanlivingatopapalace.Eventhewealthofanemperorcan’tmatchit.

SoweshouldlooktotheBuddhaasourmodel.Ifweseethatthekhandhasarenogood—inconstant,stressful,not-self,andallthat—andsimplyletgoofthembyneglectingthem,we’resuretoenduppoor.Likeastupidpersonwhofeelssorepulsedbyafesteringsoreonhisbodythathewon’ttouchitandsoletsitgowithouttakingcareofit,lettingitkeeponstinkingandfestering:There’snowaythesoreisgoingtoheal.Asforintelligentpeople,theyknowhowtowashtheirsores,putmedicineonthem,andcoverthemwithbandagessothatthey’renotdisgusting.Eventually,they’resuretorecover.

Inthesameway,whenpeoplewhoaredisgustedwiththefivekhandhas—seeingonlytheirdrawbacksandnottheirgoodside—andsoletthemgowithoutputtingthemtoanyworthwhileorskillfuluse,nothinggoodwillcomeofit.Butifwe’reintelligentenoughtoseethatthekhandhashavetheirgoodsideaswellastheirbad,andthenputthemtogoodusebymeditatingtogaindiscernmentintophysicalandmentalphenomena,we’regoingtoberichandhappy,withplentytoeatevenwhenwejustsitaroundandrelax.Poorpeoplearemiserablewhentheyhavefriends,andmiserablewhentheydon’t.Butoncewehavethetruth—theDhamma—asourwealth,wewon’tsufferifwehavemoney,andwon’tsufferifwedon’t,becauseourmindswillbetranscendent.

Asforthevariousformsofrustthathavebefouledandobscuredoursenses—therustofgreed,therustofanger,andtherustofdelusion—theseallfallaway.Oureyes,ears,nose,tongue,body,andmindwillbeallcleanandbright.ThisiswhytheBuddhasaid,‘Dhammopadīpo:TheDhammaisabrightlight.’Thisisthelightofdiscernment.Ourheartwillbefarbeyondallformsofharmandsuffering,andwillflowinthecurrentleadingtonibbānaatalltimes.

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AttheTipofYourNose

August26,1957

WHENFEELINGSOFPAINordiscomfortarisewhileyou’resittinginmeditation,examinethemtoseewhattheycomefrom.Don’tletyourselfbepainedorupsetbythem.Iftherearepartsofthebodythatwon’tgoasyou’dlikethemto,don’tworryaboutthem.Letthembe—becauseyourbodyisthesameaseveryotherbody,humanoranimal,throughouttheworld:It’sinconstant,stressful,andcan’tbeforced.Sostaywithwhateverpartdoesgoasyou’dlikeitto,andkeepitcomfortable.Thisiscalleddhamma-vicaya:beingselectiveinwhat’sgood.

Thebodyislikeatree:Notreeisentirelyperfect.Atanyonetimeit’llhavenewleavesandoldleaves,greenleavesandyellow,freshleavesanddry.Thedryleaveswillfallawayfirst,whilethosethatarefreshwillslowlydryoutandfallawaylater.Someofthebranchesarelong,somethick,andsomesmall.Thefruitsaren’tevenlydistributed.Thehumanbodyisn’treallymuchdifferentfromthis.Pleasureandpainaren’tevenlydistributed.Thepartsthatacheandthosethatarecomfortablearerandomlymixed.Youcan’trelyonit.Sodoyourbesttokeepthecomfortablepartscomfortable.Don’tworryaboutthepartsthatyoucan’tmakecomfortable.

It’slikegoingintoahousewherethefloorboardsarebeginningtorot:Ifyouwanttositdown,don’tchoosearottenspot.Chooseaspotwheretheboardsarestillsound.Inotherwords,theheartneedn’tconcernitselfwiththingsthatcan’tbecontrolled.

Oryoucancomparethebodytoamango:Ifamangohasarottenorawormyspot,takeaknifeandcutitout.Eatjustthegoodpartremaining.Ifyou’refoolishenoughtoeatthewormypart,you’reinfortrouble.Yourbodyisthesame,andnotjustthebody—themind,too,doesn’talwaysgoasyou’dlikeitto.Sometimesit’sinagoodmood,sometimesit’snot.Thisiswhereyouhavetouseasmuchthoughtandevaluationaspossible.

Directedthoughtandevaluationarelikedoingajob.Thejobhereis

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concentration:centeringthemindinstillness.Focusthemindonasingleobjectandthenuseyourmindfulnessandalertnesstoexamineandreflectonit.Ifyouuseameageramountofthoughtandevaluation,yourconcentrationwillgivemeagerresults.Ifyoudoacrudejob,you’llgetcruderesults.Ifyoudoafinejob,you’llgetfineresults.Cruderesultsaren’tworthmuch.Fineresultsareofhighqualityandareusefulinallsortsofways—likeatomicradiation,whichissofinethatitcanpenetrateevenmountains.Crudethingsareoflowqualityandhardtouse.Sometimesyoucansoaktheminwateralldaylongandtheystilldon’tsoftenup.Butasforfinethings,alltheyneedisalittledampnessintheairandtheydissolve.

Soitiswiththequalityofyourconcentration.Ifyourthinkingandevaluationaresubtle,thorough,andcircumspect,your‘concentrationwork’willresultinmoreandmorestillnessofmind.Ifyourthinkingandevaluationareslipshodandcrude,youwon’tgetmuchstillness.Yourbodywillache,andyou’llfeelrestlessandirritable.Oncethemindcanbecomeverystill,though,thebodywillbecomfortableandatease.Yourheartwillfeelopenandclear.Painswilldisappear.Theelementsofthebodywillfeelnormal:Thewarmthinyourbodywillbejustright,neithertoohotnortoocold.Assoonasyourworkisfinished,it’llresultinthehighestformofhappinessandease:nibbāna—unbinding.Butaslongasyoustillhaveworktodo,yourheartwon’tgetitsfullmeasureofpeace.Whereveryougo,therewillalwaysbesomethingnaggingatthebackofyourmind.Onceyourworkisdone,though,youcanbecarefreewhereveryougo.

Ifyouhaven’tfinishedyourjob,it’sbecause(1)youhaven’tsetyourmindonitand(2)youhaven’tactuallydonethework.You’veshirkedyourdutiesandplayedtruant.Butifyoureallysetyourmindondoingthejob,there’snodoubtbutthatyou’llfinishit.

Onceyou’verealizedthatthebodyisinconstant,stressful,andcan’tbeforced,youshouldkeepyourmindonanevenkeelwithregardtoit.‘Inconstant’meansthatitchanges.‘Stressful’doesn’trefersolelytoachesandpains.Itreferstopleasureaswell—becausepleasureisinconstantandundependable,too.Alittlepleasurecanturnintoalotofpleasure,orintopain.Paincanturnbackintopleasure,andsoon.(Ifwehadnothingbutpainwewoulddie.)Soweshouldn’tbeallthatconcernedaboutpleasureandpain.Thinkofthebodyashavingtwoparts,likethemango.Ifyoufocusyourattentiononthecomfortablepart,yourmindcanbeatpeace.Letthepainsbeintheotherpart.Onceyouhaveanobjectofmeditation,youhaveacomfortableplaceforyourmindtostay.Youdon’thavetodwellonyourpains.Youhaveacomfortablehousetolivein:Whygosleepinthedirt?

Weallwantnothingbutgoodness,butifyoucan’ttellwhat’sgoodfromwhat’sdefiled,youcansitandmeditatetillyourdyingdayandneverfindnibbāna

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atall.Butifyou’reknowledgeableandintentonwhatyou’redoing,it’snotallthathard.Nibbānaisreallyasimplematterbecauseit’salwaysthere.Itneverchanges.Theaffairsoftheworldarewhat’shardbecausethey’realwayschanginganduncertain.Todaythey’reoneway,tomorrowanother.Onceyou’vedonesomething,youhavetokeeplookingafterit.Butyoudon’thavetolookafternibbānaatall.Onceyou’verealizedit,youcanletitgo.Keeponrealizing,keeponlettinggo—likeapersoneatingricewho,afterhe’sputthericeinhismouth,keepsspittingitoutratherthanlettingitbecomefecesinhisintestines.

Whatthismeansisthatyoukeepondoinggoodbutdon’tclaimitasyourown.Dogoodandthenspititout.Thisisvirāga-dhamma:dispassion.Mostpeopleintheworld,oncethey’vedonesomething,latchontoitastheirs—andsotheyhavetokeeplookingafterit.Ifthey’renotcareful,it’lleithergetstolenorelsewearoutonitsown.They’reheadedfordisappointment.Likeapersonwhoswallowshisrice:Afterhe’seaten,he’llhavetodefecate.Afterhe’sdefecatedhe’llbehungryagain,sohe’llhavetoeatagainanddefecateagain.Thedaywillnevercomewhenhe’shadenough.Butwithnibbānayoudon’thavetoswallow.Youcaneatyourriceandthenspititout.Youcandogoodandletitgo.It’slikeplowingafield:Thedirtfallsofftheplowonitsown.Youdon’tneedtoscoopitupandputitinabagtiedtoyourwaterbuffalo’sleg.Whoeverisstupidenoughtoscoopupthedirtasitfallsofftheplowandstickitinabagwillnevergetanywhere.Eitherhisbuffalowillgetboggeddown,orelsehe’lltripoverthebagandfallflatonhisfacerightthereinthemiddleofthefield.Thefieldwillnevergetplowed,thericewillnevergetsown,thecropwillnevergetgathered.He’llhavetogohungry.

Buddho,ourmeditationword,isthenameoftheBuddhaafterhisawakening.Itmeanssomeonewhohasblossomed,whoisawake,whohassuddenlycometohissenses.Forsixlongyearsbeforehisawakening,theBuddhatraveledabout,searchingforthetruthfromvariousteachers,allwithoutsuccess.Sohewentoffonhisownandonafull-mooneveninginMaysatdownundertheBodhitree,vowingnottogetupuntilhehadattainedthetruth.Finally,towarddawn,ashewasmeditatingonhisbreath,hegainedawakening.Hefoundwhathewaslookingfor—rightatthetipofhisnose.

Nibbānadoesn’tliefaraway.It’srightatourlips,rightatthetipofournose.Butwekeepgropingaroundandneverfindit.Ifyou’rereallyseriousaboutfindingpurity,setyourmindonmeditationandnothingelse.Asforwhateverelsemaycomeyourway,youcansay,‘Nothanks.’Pleasure?‘Nothanks.’Pain?‘Nothanks.’Goodness?‘Nothanks.’Evil?‘Nothanks.’Pathsandfruitions?‘Nothanks.’Nibbāna?‘Nothanks.’Ifit’s‘nothanks’toeverything,whatwillyouhaveleft?Youwon’tneedtohaveanythingleft.That’snibbāna.Likeapersonwithoutanymoney:Howwillthievesbeabletorobhim?Ifyougetmoneyandtrytoholdontoit,you’regoingtogetkilled.Thisyouwanttotake.Thatyouwanttotake.Carry

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‘what’syours’aroundtillyou’recompletelyweigheddown.You’llnevergetaway.Inthisworldwehavetolivewithbothgoodandevil.Peoplewhohave

developeddispassionarefilledwithgoodnessandknowevilfully,butdon’tholdontoeither,don’tclaimeitherastheirown.Theyputthemaside,letthemgo,andsocantravellightandeasy.Nibbānaisn’tallthatdifficultamatter.IntheBuddha’stime,somepeoplebecamearahantswhilegoingontheiralmsround,somewhileurinating,somewhilewatchingfarmersplowingafield.What’sdifficultaboutthehighestgoodliesinthebeginning,inlayingthegroundwork—beingconstantlymindfulandalert,examiningandevaluatingyourbreathatalltimes.Butifyoucankeepatit,you’reboundtosucceedintheend.

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TheCare&FeedingoftheMind

May7,1959

DIRECTEDTHOUGHTANDEVALUATION—i.e.,adjustingthebreathsothatit’scomfortable—arelikepolishingamirroruntilit’scleanandbrightsothatwecanseeourreflectionsharpandclear.Whenweadjustthebreath,we’readjustingthemind.Whenweadjustthemind,it’slikedressingthebody.Andwhenwedressthebody,we’redressingourreflection.Ifourbodyisbeautiful,itsreflectionwillhavetobebeautiful,too.

Oryoucouldsaythatit’slikelookingintodifferenttypesofmirrors,whichwilltransformourreflectionindifferentways.Sayyoulookintoaconvexmirror:Yourreflectionwillbetallerthanyouare.Ifyoulookinaconcavemirror,yourreflectionwillbeabnormallyshort.Butifyoulookintoamirrorthat’sflat,smooth,andnormal,it’llgiveyouatruereflectionofyourself.

Inthesameway,adjustingthebreathtoputitingoodorderistantamounttoputtingthemindingoodorderaswell,andcangiveallkindsofbenefits—likeanintelligentcookwhoknowshowtopreparefoodsothatitstasteisnewandnourishinginawaythatappealstoheremployer.Sometimeshechangesthecolor,sometimestheflavor,sometimestheshape.Shedoesn’tsimplykeepfixingthingsthewayshealwayshas,allyearroundorallherlife—i.e.,porridgetoday,porridgetomorrow,porridgethenextday,tothepointwhereheremployerhastogolookingforanewcook.Anintelligentcookwhoknowshowtovaryherofferingssothatheremployerisalwayssatisfiedanddoesn’tgrowtiredofhercookingissuretogetaraiseinhersalary,ormaybeaspecialbonus.

Inthesameway,ifyouknowhowtoadjustandvarythebreath—ifyou’realwaysthinkingaboutandevaluatingthevariousbreathsinthebody—you’llbecomethoroughlymindfulandexpertinallmattersdealingwiththebreathandtheotherpropertiesofthebody.You’llalwaysknowhowthingsaregoingwiththebody.Rapture,ease,andsinglenesswillcomeontheirown.Thebodywillbefull;themindwillbefull;thebodyateaseandthemindatpeace.Allthepropertieswillbeatpeace,freefromunrestanddisturbances.

It’slikeknowinghowtolookafterasmallchild.Ifyourchildstartscrying,youknowwhentogiveitmilkorcandy,whentogiveitabath,whentotakeitoutfor

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someair,whentorockitinacradle,whentogiveitatoyoradolltoplaywith.Thechildwillstopcrying,stopwhining,andleaveyoufreetofinishwhateveryourwork.Themindislikeasmall,innocentchild.Ifyou’reskilledatlookingafterit,it’llbeobedient,happy,andcontented,andwillgrowdaybyday.

Whenthebodyandmindarefullandcontent,theywon’tfeelhungry.Theywon’thavetogoopeningupthepotsandpansonthestoveorpacearoundlookingoutthewindowsanddoors.Theycansleepinpeacewithoutanydisturbances.Ghostsanddemons—thepainsofthekhandhas—won’tcomeandpossessthem.Thiswaywecanbeatourease,becausewhenwesit,wesitwithpeople.Whenweliedown,weliedownwithpeople.Whenweeat,weeatwithpeople.Whenpeoplelivewithpeople,there’snoproblem;butwhentheylivewithghostsanddemons,they’resuretosquabbleandneverfindanypeace.Ifwedon’tknowhowtoevaluateandadjustourbreathing,there’snowayourpracticeofconcentrationwillgiveanyresults.Evenifwesittillwedie,wewon’tgainanyknowledgeorunderstandingatall.

Therewasonceanoldmonk—70yearsold,30yearsinthemonkhood—whohadheardgoodthingsabouthowIteachmeditationandsocametostudywithme.Thefirstthingheaskedwas,‘Whatmethoddoyouteach?’

‘Breathmeditation,’Itoldhim.‘Youknow—bud-dho,bud-dho.’Assoonasheheardthat,hesaid,‘I’vebeenpracticingthatmethodeversince

thetimeofAjaanMun—buddho,buddhoeversinceIwasyoung—andI’veneverseenanythinggoodcomeofit.Allitdoesisbuddho,buddhowithoutevergettinganywhereatall.Andnowyou’regoingtoteachmetobuddhosomemore.Whatfor?YouwantmetobuddhotillIdie?’

Thisiswhathappenswhenpeoplehavenosenseofhowtoadjustandevaluatetheirbreathing:They’llneverfindwhatthey’relookingfor—whichiswhyadjustingandspreadingthebreathisaveryimportantpartofdoingbreathmeditation.

Gettingtoknowyourself—becomingacquaintedwithyourbody,yourmind,thepropertiesofearth,water,fire,wind,space,andconsciousness,knowingwhattheycomefrom,howtheyarise,howtheydisband,howthey’reinconstant,stressful,andnot-self:Allofthisyouhavetofindoutbytryingtoexploreonyourown.Onlythenwillyourknowledgebeofrealuse.Ifyourknowledgesimplyfollowswhat’sinbooksorwhatotherpeopletellyou,it’sknowledgethatcomesfromlabelsandconcepts,notfromyourowndiscernment.It’snotreallyknowledge.Knowingonlywhatotherpeopletellyouislikefollowingthemdowna

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road—andwhatcouldbegoodaboutthat?Theymightleadyoudownthewrongroad.Andiftheroadisdusty,theymightkickdustintoyourearsandeyes.…SoinyourpracticeoftheDhamma,don’tsimplybelievewhatotherpeoplesay.Don’tbelievelabels.Practiceconcentrationuntilyougainknowledgeonyourown.Onlythenwillitcountasdiscernment.Onlythenwillitbesafe.

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‘JustRight’Concentration

October4,1960

WHENYOUMEDITATE,youhavetothink.Ifyoudon’tthink,youcan’tmeditate,becausethinkingformsanecessarypartofmeditation.Takejhāna,forinstance.Useyourpowersofdirectedthoughttobringthemindtotheobject,andyourpowersofevaluationtobediscriminatinginyourchoiceofanobject.Examinetheobjectofyourmeditationuntilyouseethatit’sjustrightforyou.Youcanchooseslowbreathing,fastbreathing,shortbreathing,longbreathing,narrowbreathing,broadbreathing;hot,cool,orwarmbreathing;abreaththatgoesonlyasfarasthenose,abreaththatgoesonlyasfarasthebaseofthethroat,abreaththatgoesallthewaydowntotheheart.Whenyou’vefoundanobjectthatsuitsyourtaste,catchholdofitandmakethemindone,focusedonasingleobject.Onceyou’vedonethis,evaluateyourobject.Directyourthoughtstomakingitstandout.Don’tletthemindleavetheobject.Don’tlettheobjectleavethemind.Tellyourselfthatit’slikeeating:Putthefoodinlinewithyourmouth,putyourmouthinlinewiththefood.Don’tmiss.Ifyoumissandgostickingthefoodinyourear,underyourchin,inyoureye,oronyourforehead,you’llnevergetanywhereinyoureating.

Soitiswithyourmeditation.Sometimesthe‘one’objectofyourmindtakesasuddensharpturnintothepast,backhundredsofyears.Sometimesittakesoffintothefutureandcomesbackwithallsortsofthingstoclutteryourmind.Thisisliketakingyourfood,stickingitupoveryourhead,andlettingitfalldownbehindyou—thedogsaresuretogetit;orlikebringingthefoodtoyourmouthandthentossingitoutinfrontofyou.Whenyoufindthishappening,it’sasignthatyourmindhasn’tbeenmadesnugwithitsobject.Yourpowersofdirectedthoughtaren’tfirmenough.Youhavetobringthemindtotheobjectandthenkeepafterittomakesureitstaysput.Likeeating:Makesurethefoodisinlinewiththemouthandstickitrightin.Thisisdirectedthought:Thefoodisinlinewiththemouth,themouthisinlinewiththefood.You’resureit’sfoodandyouknowwhatkinditis—maincourseordessert,coarseorrefined.

Onceyouknowwhat’swhat,andit’sinyourmouth,chewitrightup.Thisisevaluation:examining,reviewingyourmeditation.Sometimesthiscomesunder

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thresholdconcentration—examiningacoarseobjecttomakeitmoreandmorerefined.Ifyoufindthatthebreathislong,examinelongbreathing.Ifit’sshort,examineshortbreathing.Ifit’sslow,examineslowbreathing—toseeifthemindwillstaywiththatkindofbreathing,toseeifthatkindofbreathingwillstaywiththemind,toseewhetherthebreathissmoothandunhindered.Thisisevaluation.

Whenthemindgivesrisetodirectedthoughtandevaluation,youhavebothconcentrationanddiscernment.Directedthoughtandsinglenessofpreoccupationfallundertheheadingofconcentration;evaluation,undertheheadingofdiscernment.Whenyouhavebothconcentrationanddiscernment,themindisstillandknowledgecanarise.Butifthere’stoomuchevaluation,itcandestroyyourstillnessofmind.Ifthere’stoomuchstillness,itcansnuffoutthought.Youhavetowatchoverthestillnessofyourmindtomakesureyouhavethingsintherightproportions.Ifyoudon’thaveasenseof‘justright,’you’reinfortrouble.Ifthemindistoostill,yourprogresswillbeslow.Ifyouthinktoomuch,it’llrunawaywithyourconcentration.

Soobservethingscarefully.Again,it’slikeeating.Ifyougoshovelingfoodintoyourmouth,youmightendupchokingtodeath.Youhavetoaskyourself:Isitgoodforme?CanIhandleit?Aremyteethstrongenough?Somepeoplehavenothingbutemptygumsandyettheywanttoeatsugarcane:It’snotnormal.Somepeople,eventhoughtheirteethareachingandfallingout,stillwanttoeatcrunchyfoods.Soitiswiththemind:Assoonasit’sjustalittlebitstill,wewanttoseethis,knowthat—wewanttotakeonmorethanwecanhandle.Youfirsthavetomakesurethatyourconcentrationissolidlybased,thatyourdiscernmentandconcentrationareproperlybalanced.Thispointisveryimportant.Yourpowersofevaluationhavetoberipe,yourdirectedthoughtfirm.

Sayyouhaveawaterbuffalo,tieittoastake,andpoundthestakedeepintotheground.Ifyourbuffaloisstrong,itjustmightwalkorrunawaywiththestake.Youhavetoknowyourbuffalo’sstrength.Ifit’sreallystrong,poundthestakesothatit’sfirmlyinthegroundandkeepwatchoverit.Inotherwords,ifyoufindthattheobsessivenessofyourthinkingisgettingoutofhand,goingbeyondtheboundsofmentalstillness,thenfixthemindinplaceandmakeitextrastill—butnotsostillthatyoulosetrackofthings.Ifthemindistooquiet,it’slikebeinginadaze.Youdon’tknowwhat’sgoingonatall.Everythingisdark,blottedout.Orelseyouhavegoodandbadspells,sinkingoutofsightandthenpoppingupagain.Thisisconcentrationwithoutdirectedthoughtorevaluation,withnosenseofjudgment:WrongConcentration.

Soyouhavetobeobservant.Useyourjudgment—butdon’tletthemindgetcarriedawaybyitsthoughts.Yourthinkingissomethingseparate.Themindstayswiththemeditationobject.Whereveryourthoughtsmaygospinning,yourmindisstillfirmlybased—likeholdingontoapostandspinningaroundandaround.

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Youcankeeponspinning,andyetitdoesn’twearyouout.Butifyouletgoofthepostandspinaroundthreetimes,yougetdizzyand—Bang!—fallflatonyourface.Soitiswiththemind:Ifitstayswiththesinglenessofitspreoccupation,itcankeepthinkingandnotgettired,notgetharmed,becauseyourthinkingandstillnessarerighttheretogether.Themoreyouthink,themoresolidyourmindgets.Themoreyousitandmeditate,themoreyouthink.Themindbecomesmoreandmorefirmuntilallthehindrances(nīvaraṇa)fallaway.Themindnolongergoeslookingforconcepts.Nowitcangiverisetoknowledge.

Theknowledgehereisn’tordinaryknowledge.Itwashesawayyouroldknowledge.Youdon’twanttheknowledgethatcomesfromordinarythinkingandreasoning:Letgoofit.Youdon’twanttheknowledgethatcomesfromdirectedthoughtandevaluation:Stop.Makethemindquiet.Still.Whenthemindisstillandunhindered,thisistheessenceofallthat’sskillfulandgood.Whenyourmindisonthislevel,itisn’tattachedtoanyconceptsatall.Alltheconceptsyou’veknown—dealingwiththeworldortheDhamma,howevermanyorfew—arewashedaway.Onlywhenthey’rewashedawaycannewknowledgearise.

Thisiswhyyoushouldletgoofconcepts—allthelabelsandnamesyouhaveforthings.Youhavetoletyourselfbepoor.It’swhenpeoplearepoorthattheybecomeingeniousandresourceful.Ifyoudon’tletyourselfbepoor,you’llnevergaindiscernment.Inotherwords,youdon’thavetobeafraidofbeingstupidorofmissingoutonthings.Youdon’thavetobeafraidthatyou’vehitadeadend.Youdon’twantanyoftheinsightsyou’vegainedfromlisteningtoothersorfromreadingbooks,becausethey’reconceptsandthereforeinconstant.Youdon’twantanyoftheinsightsyou’vegainedbyreasoningandthinking,becausethey’reconceptsandthereforenot-self.Letalltheseinsightsdisappear,leavingjustthemind,firmlyintent,leaningneithertotheleft,towardbeingdispleased;nortotheright,towardbeingpleased.Keepthemindstill,quiet,neutral,impassive—settall.Andthereyouare:rightconcentration.

Whenrightconcentrationarisesinthemind,ithasashadow.Whenyoucancatchsightoftheshadowappearing,that’svipassanā:liberatinginsight.

Theknowledgeyougainfromrightconcentrationdoesn’tcomeintheformofthoughtsorideas.Itcomesasrightviews.Whatlookswrongtoyouisreallywrong.Whatlooksrightisreallyright.Ifwhatlooksrightisreallywrong,that’swrongview.Ifwhatlookswrongisreallyright,again—wrongview.Withrightview,though,rightlooksrightandwronglookswrong.

Toputitintermsofcauseandeffect,youseethefournobletruths.Youseestress,anditreallyisstressful.Youseethecauseofstressarising,andthatit’sreallycausingstress.Thesearenobletruths:absolutely,undeniably,indisputablytrue.Youseethatstresshasacause.Oncethecausearises,therehastobestress.Asforthewaytothedisbandingofstress,youseethatthepathyou’refollowing

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will,withoutadoubt,leadtounbinding.Whetherornotyougoalltheway,whatyouseeiscorrect.Thisisrightview.Andasforthedisbandingofstress,youseethattherereallyissuchathing.Youseethataslongasyou’reonthepath,stressdoesinfactfallaway.Whenyoucometorealizethetruthofthesethingsinyourheart,that’svipassanā-ñāṇa.

Toputitevenmoresimply:Youseethatallthings,insideaswellasout,areundependable.Thebodyisundependable,agingisundependable,deathisundependable.They’reslipperycharacters,constantlychangingonyou.Toseethisistoseeinconstancy.Don’tletyourselfbepleasedbyinconstancy.Don’tletyourselfbeupset.Keepthemindneutral,onanevenkeel.That’swhat’smeantbyvipassanā.

Asforstress:Saywehearthatanenemyissuffering.‘Gladtohearit,’wethink.‘Hopetheyhurryupanddie.’Thehearthastilted.Saywehearthatafriendhasbecomewealthy,andwebecomehappy;orasonordaughterisill,andwebecomesad.Ourmindhasfalleninwithsufferingandstress.Why?Becausewe’reunskilled.Themindisn’tcentered—i.e.,it’snotinrightconcentration.Wehavetolookafterthemind.Don’tletitfallinwithstress.Whateversuffers,letitsuffer,butdon’tletthemindsufferwithit.Thebodymaybeinpain,butthemindisn’tpained.Letthebodygoaheadandsuffer,buttheminddoesn’tsuffer.Keepthemindneutral.Don’tbepleasedbypleasure—pleasureisaformofstress,youknow.Howso?Itcanchange.Itcanriseandfall.Itcanbehighandlow.Itcan’tlast.That’sstress.Painisalsostress:doublestress.Whenyougainthissortofinsightintostress—whenyoureallyseestress—vipassanāhasariseninthemind.

Asforanattā,not-self:Oncewe’veexaminedthingsandseenthemforwhattheyreallyare,wedon’tmakeclaims,wedon’tdisplayinfluence,wedon’ttrytoshowthatwehavetherightorthepowertobringthingsthatarenot-selfunderourcontrol.Nomatterhowhardwetry,wecan’tpreventbirth,aging,illness,anddeath.Ifthebodyisgoingtobeold,letitbeold.Ifit’sgoingtohurt,letithurt.Ifithastodie,letitdie.Don’tbepleasedbydeath,eitheryourownorthatofothers.Don’tbeupsetbydeath,yourownorthatofothers.Keepthemindneutral.Unruffled.Unfazed.Thisissaṅkhārūpekkhā-ñāṇa:lettingsaṅkhāras—allthingsfashionedandfabricated—followtheirowninherentnature.

This,briefly,isvipassanā:Youseethatallfabricationsareinconstant,stressful,andnot-self.Youcandisentanglethemfromyourgrasp.Youcanletgo.Thisiswhereitgetsgood.Howso?Youdon’thavetowearyourselfout,luggingsaṅkhārasaround.

Tobeattachedmeanstocarryaload,andtherearefiveheaps(khandhas)wecarry:attachmenttophysicalphenomena,tofeelings,toconceptsandlabels,tomentalfabrications,andtosensoryconsciousness.Wegrabholdandhangontothesethings,thinkingthatthey’retheself.Goahead:Carrythemaround.Hang

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oneloadfromyourleftlegandonefromyourright.Putoneonyourleftshoulderandoneonyourright.Putthelastloadonyourhead.Andnow:Carrythemwhereveryougo—clumsy,encumbered,andcomical.

bhārāhavepañcakkhandhā

Goaheadandcarrythem.Thefivekhandhasareaheavyload,

bhārahārocapuggalo

andasindividualsweburdenourselveswiththem.

bhārādānaṁdukkhaṁloke

Carrythemeverywhereyougo,andyouwasteyourtimesufferingintheworld.

TheBuddhataughtthatwhoeverlacksdiscernment,whoeverisunskilled,whoeverdoesn’tpracticeconcentrationleadingtoliberatinginsight,willhavetobeburdenedwithstress,willalwaysbeloadeddown.It’sapity.It’sashame.They’llnevergetaway.Theirlegsareburdened,theirshouldersburdened—andwherearetheygoing?Threestepsforwardandtwostepsback.Soonthey’llgetdiscouragedandthen,afterawhile,they’llpickthemselvesupandgetgoingagain.

Now,whenweseeinconstancy—thatallfabrications,whetherwithinusorwithout,areundependable;whenweseethatthey’restressful;whenweseethatthey’renotourself,thattheysimplywhirlaroundinandofthemselves:Whenwegaintheseinsights,wecanputdownourburdens,i.e.,letgoofourattachments.Wecanputdownthepast—i.e.,stopdwellinginit.Wecanletgoofthefuture—i.e.,stopyearningforit.Wecanletgoofthepresent—i.e.,stopclaimingitastheself.Oncethesethreebigbasketshavefallenfromourshoulders,wecanwalkwithalightstep.Wecanevendance.We’rebeautiful.Whereverwego,peoplewillbegladtoknowus.Why?Becausewe’renotencumbered.Whateverwedo,wecandowithease.Wecanwalk,run,dance,andsing—allwithalightheart.We’reBuddhism’sbeauty,asightforsoreeyes,gracefulwhereverwego.Nolongerburdened,nolongerencumbered,wecanbeatourease.Thisisvipassanā-ñāṇa.

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Appendix

THEEARLIESTEDITIONSofKeepingtheBreathinMindcontainaversionofStep3inMethod2thatAjaanLeelatershortenedandrevisedtoitspresentform.Somepeoplefindtheoriginalversionhelpful,though,sohereitis:

3.Observethebreathasitgoesinandout,noticingwhetherit’scomfortableoruncomfortable,broadorconstricted,obstructedorfree-flowing,fastorslow,shortorlong,warmorcool.Ifthebreathdoesn’tfeelcomfortable,adjustituntilitdoes.Forinstance,ifbreathinginlongandoutlongisuncomfortable,trybreathinginshortandoutshort.Assoonasyoufindthatyourbreathfeelscomfortable,letthiscomfortablebreathsensationspreadtothedifferentpartsofyourbody.Forexample,eachtimeyoubreatheinandoutonce,thinkofanimportantpartofthebody,asfollows:

Asyouletthebreathpassintothebronchialtubes,thinkofitasgoingallthewaydowntherightsideofyourabdomentothebladder.

Asyoutakeanotherin-and-outbreath,thinkofthebreathasgoingfromthemainarteriestotheliverandheartondownthroughyourleftsidetothestomachandintestines.

Asyoutakeanotherin-and-outbreath,thinkofthebreathasgoingfromthebaseofthethroatallthewaydowntheinternal(front)sideofthespine.

Asyoutakeanotherin-and-outbreath,thinkoflettingthebreathgofromthebaseofthethroatdownthefrontofyourchestthroughtothetipofthebreastbone,tothenavel,andoutintotheair.

Asyoutakeanotherin-and-outbreath,inhalethebreathintothepalatedowntothebaseofthethroat,onthroughthemiddleofthechesttothelargeintestine,therectum,andoutintotheair.

Onceyou’vecompletedthesefiveturnsinsidethebody,letthebreathflowalongtheoutsideofthebody:

Asyoutakeanin-and-outbreath,thinkofinhalingthebreathatthebaseoftheskullandlettingitgoallthewaydowntheexternal(back)sideofthespine.

Now,ifyou’remale,thinkfirstofyourrightside,bothwiththelegsandwiththearms.Asyoutakeanin-and-outbreath,thinkoftherightbuttockandof

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lettingthebreathrunallthewaydowntherightlegtothetipsofyourtoes.Asyoutakeanotherin-and-outbreath,thinkoftheleftbuttockandofletting

thebreathrunallthewaydowntheleftlegtothetipsofyourtoes.Asyoutakeanotherin-and-outbreath,thinkofthebaseoftheskullandof

lettingthebreathrundownyourrightshoulder,alongyourrightarmtothetipsofyourfingers.

Asyoutakeanotherin-and-outbreath,inhalethebreathintothebaseoftheskullandletitrundownyourleftshoulder,alongyourarmtothetipsofyourfingers.

Asyoutakeanotherin-and-outbreath,inhalethebreathintotheareainsideyourskull,thinkingofyourears—eyes—nose—mouth.(Menshouldthinkoftherightsidefirst,witheachpartofthebody:therighteye,rightear,rightnostril,rightarm,rightleg,etc.;women:thelefteye,leftear,leftnostril,leftarm,leftleg,etc.)

Onceyou’vefinished,keepcarefulwatchoveryourbreath.Makethebreathrefined,light,andfree-flowing.Keepthemindsteadyandstillinthisbreath.Makeyourmindfulnessandalertnessthoroughandcircumspect.Letthevariousbreathsensationsjoinandpermeatethroughoutthebody.Letthemindbeneutral,impassive,andwell-composed.

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Glossary

arahant:AWorthyOneorPureOne—i.e.,apersonwhoseheartisfreedfromthefermentationsofdefilementandisthusnotdestinedforfurtherrebirth.AnepithetfortheBuddhaandthehighestlevelofhisNobleDisciples.

ariyasacca:nobletruth.ThewordNoble(ariya)herecanalsomeanidealorstandard,andinthisphrasecarriesthemeaningofobjectiveoruniversaltruth.Therearefour:stress,itscause,itsdisbanding,andthepathofpracticeleadingtoitsdisbanding.

āsava:Fermentation;effluent—mentaldefilements(sensuality,statesofbecoming,views,andignorance)intheirroleascausesofthefloodofrebirth.

avijjā:Ignorance,obscuredawareness,counterfeitknowledge.āyatana:Sensemedium.Theinnersensemediaaretheeyes,ears,nose,

tongue,body,andintellect.Theoutersensemediaaretheircorrespondingobjects.

buddha(buddho):Themind’sinnatequalityofpureknowingness,asdistinctfromthethemeswithwhichitispreoccupiedanditsknowledgeaboutthosepreoccupations.

dhamma:Event;phenomenon;thewaythingsareinandofthemselves;thebasicprinciplesunderlyingtheirbehavior.Also,principlesofbehaviorthathumanbeingsoughttofollowsoastofitinwiththerightnaturalorderofthings;qualitiesofmindtheyshoulddevelopsoastorealizethequalityoftheDeathlessthatcanbetouchedatthemindinandofitself.Byextension,Dhammarefersalsotoanydoctrinethatteachessuchmatters.Toviewthings—mentalorphysical—intermsoftheDhammameanstoviewthemsimplyaseventsorphenomena,astheyaredirectlyperceivedinandofthemselves,seeingtheregularityoftheprinciplesunderlyingtheirbehavior.Toviewthemintermsoftheworldmeanstoviewthemwithregardtotheirmeaning,role,oremotionalcoloring—i.e.,intermsofhowtheyfitintoourviewoflifeandtheworld.

dhātu:Element;potential;property;theelementarypropertiesthatmakeuptheinnersenseofthebodyandmind:earth(solidity),water(liquidity),fire(heat),wind(energyormotion),space,andconsciousness.Thebreathisregardedasanaspectofthewindproperty,andallfeelingsofenergyinthebodyareclassedasbreathsensations.AccordingtoancientIndianandThaiphysiology,diseases

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comefromanaggravationorimbalanceinanyofthefirstfouroftheseproperties.Well-beingisdefinedasastateinwhichnoneofthemisdominant:Allarequiet,unaroused,balanced,andstill.

ekaggatārammaṇa:Singlenessofobjectorpreoccupation.jhāna:Meditativeabsorptioninasinglenotionorsensation.khandha:Thecomponentpartsofsensoryexperience;physicalandmental

phenomenaastheyaredirectlyexperienced:rūpa(sensations,sensedata),vedanā(feelingsofpleasure,pain,orneitherpleasurenorpain),saññā(labels,names,concepts,perceptions),saṅkhāra(mentalfabrications,thoughtformations),viññāṇa(sensoryconsciousness).

lokavidū:Anexpertwithregardtothecosmos—anepithetnormallyusedfortheBuddha.

magga-citta:Thestateofmindthatformsthepathleadingtothetranscendentqualitiesculminatinginunbinding.Phala-cittareferstothementalstatethatfollowsimmediatelyonmagga-cittaandexperiencesitsfruit.

nibbāna(nirvāṇa):Unbinding;theliberationofthemindfromgreed,anger,anddelusion,fromphysicalsensationsandmentalacts.Asthistermisusedtoreferalsototheextinguishingoffire,itcarriesconnotationsofstilling,cooling,andpeace.(AccordingtothephysicstaughtatthetimeoftheBuddha,thepropertyoffireinalatentstateexiststoagreaterorlesserextentinallobjects.Whenactivated,itseizesandgetsstucktoitsfuel.Whenextinguished,itisunbound.)

nimitta:Mentalsign,theme,orimage.nīvaraṇa:Hindrance.Thementalqualitiesthathinderthemindfrom

becomingcenteredarefive:sensualdesire,illwill,torpor&lethargy,restlessness&anxiety,anduncertainty.

pāli:ThenameofthemostancientrecensionoftheBuddhistcanonnowextantand—byextension—ofthelanguageinwhichitwascomposed.

samādhi:Concentration;theactofkeepingthemindcenteredorintentonasinglepreoccupation.Thethreelevelsofconcentration—momentary,threshold,andfixedpenetration—canbeunderstoodintermsofthefirstthreestepsinthesectiononjhāna:Momentaryconcentrationgoesnofurtherthanstep(a);thresholdconcentrationcombinessteps(a)and(c);fixedpenetrationcombinessteps(a),(b),and(c)andgoesontoincludeallhigherlevelsofjhāna.

saṅgha:ThecommunityoftheBuddha’sfollowers.Ontheconventional(sammati)level,thisreferstotheBuddhistmonkhood.Ontheideal(ariya)level,itreferstothoseoftheBuddha’sfollowers—whetherlayorordained—whohavepracticedtothepointofgainingatleastthefirstofthetranscendentqualitiesculminatinginunbinding.

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saṅkhāra:Fabrication—theforcesandfactorsthatfabricatethings,theprocessoffabrication,andthefabricatedthingsthatresult.Asthefourthkhandha,thisreferstotheactoffabricatingthoughts,urges,etc.,withinthemind.Asablankettermforallfivekhandhas,itreferstoallthingsfabricated,compounded,orfashionedbynature.‘Saṅkhārūpekkhā-ñāṇa’referstoastageofliberatinginsightinwhichallsaṅkhārasareviewedwithasenseofequanimity.

vipassanā(-ñāṇa):Liberatinginsight—clear,intuitivediscernmentintophysicalandmentalphenomenaastheyariseanddisappear,seeingthemforwhattheyareintermsofthefournobletruthsandthecharacteristicsofinconstancy,stress,and‘not-selfness.’

Ifanythinginthistranslationisinaccurateormisleading,Iaskforgivenessoftheauthorandreaderforhavingunwittinglystoodintheirway.Asforwhatevermaybeaccurate,Ihopethereaderwillmakethebestuseofit,translatingitafewstepsfurther,intotheheart,soastoattainthetruthtowhichitpoints.

TheTranslator

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sabbesattāsadāhontuaverāsukha-jīvino

kataṁpuñña-phalaṁmayhaṁsabbebhāgībhavantute

Mayalllivingbeingslivehappily,alwaysfreefromanimosity.Mayallshareintheblessings

springingfromthegoodIhavedone.

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TableofContents

TitlePage 2Copyright 3Translator’sForeword 4KeepingtheBreathinMind 6Photo 7Introduction 8Preliminaries 13Method1 16Method2 20Jhāna 28

LessonsinSamādhi 33Photo 34Groundwork 35TheArtofLettingGo 38AttheTipofYourNose 42TheCare&FeedingoftheMind 46‘JustRight’Concentration 49

Appendix 54Glossary 56DedicationofMerit 59

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