epublished dhamma talks, volume iii...title: epublished dhamma talks, volume iii author: thanissaro...
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ePublishedDhammaTalksVolumeIII
by
ThanissaroBhikkhu(GeoffreyDeGraff)
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AnchoredbySkillfulRootsMarch,2003
Fromallaccounts,theworldisgoingtogothroughabadperiod:war,economicproblems,insecurityofallkinds.Ofcoursewe’veneverreallybeenallthatsecure.Butapparentlyourinsecurityisgoingtobecomemuchmoreobvious.It’slikeabigstormcomingthrough.Whenyouknowastormiscomingthrough,you’vegottodowhatyoucantohunkerdown,towithstandit,sothatyoudon’tgetblownawayandthethingsaroundyoudon’tcomecrashingdownontopofyou.Inasimilarway,whenlifedoesn’tgoasyoulike,it’slikeastormcomingontothemind,andyouneedtodevelopyourpowersofresilience.Ifyoucompareyourmindtoatree,youwanttohavedeeproots,widespreadroots,healthyroots,thekindsofrootsthatwillkeepthetreefromgettingblownoverandkilled.
Traditionally,theBuddhatalkedaboutrootsforthemind.Thereareunskillfulrootsandskillfulroots.Theunskillfulrootsaregreed,anger,anddelusion.Theskillfulonesarelackofgreed,lackofanger,lackofdelusion.Unskillfulrootsarelikerottenroots.Theydon’tholdyourtreeupandtheydon’tgiveyoumuchnourishment.Sothosearenottherootsyouwanttodependon.Therootsyouwanttosendoutarerootsbasedonlackofgreed,lackofanger,lackofdelusion.ThereisaphraseAjaanLeequotes—Idon’tknowwhereitcomesfrom,Ihaven’tfounditintheCanonyet;maybeit’sfromthecommentaries,butitmakessense:Hesays,generositynourishestherootsoflackofgreed,preceptsnourishtherootsoflackofanger,meditationnourishestherootsoflackofdelusion.
Thesearetheactivitiesthatwehavetoengageinordertoprepare,inordertowithstandthestorm—notjustbeforethestormhits,butallthewaythroughoutthestorm.Beinggenerous,observingtheprecepts,andmeditatingkeepusstrong,keepusfromgettingblownaway.Ifyoursurvivalisaccomplishedwithoutgenerosity,withoutvirtue,withoutmeditation,it’snotworthmuch.It’snotthesortofsurvivalthatkeepsyouhealthyandwell-nourished.Youlookatsurvivorsofwar,whohadtogoandkillandstealandcheatandbomb,andthengointoalotofdenialaboutit.Lookatalltheveteransofpastwars,emotionallyscarredforlife.Theydidsurvive,butatahugecost,thecostoftheskillfulrootsinthemind.It’sbynourishingtheskillfulrootsthatthehealthofthemindsurvives.Evenifwehavetoleavethisparticularbody,atleastthemindhasthepotentialforsendingoutskillfulrootswhereveritfindsitselfthenexttime
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around.It’snourishedwithitsinnersenseofwell-being,truthfulness,self-honesty.Youlookatyourbehaviorandthere’snothingyouhavetohidefromyourself.That’simportant.Atthesametime,whenyoureflectonyourbehavior,yourealizeyou’vebeenhelpfultootherpeople.Practicinggenerosityislikesendinggoodrootsout,spreadingabroadinalldirections,sothatyou’resurvivalisnotjustforyourownsake,butithelpsotherpeoplewell.
Thesamewiththeprecepts:Ifyou’reveryselectiveaboutwhoyou’lltreatkindlyandwhoyouwon’ttreatkindly,ortherearecircumstancesunderwhichyou’regoingtoholdbytheprecepts,andothercircumstancesunderwhichyou’renotgoingtoholdbytheprecepts,yourrootscoveraverylimitedrange.Butifyoudecidethatundernocircumstancesareyougoingtobreakthefiveprecepts,theBuddhasaysthatyou’regivingunlimitedsafetytounlimitednumbersofbeings.Inreturnyougetashareinthatunlimitedsafetyaswell.Soagainyoursurvivalisnotjustaselfishthing.It’snotbasedonthekindofrootsthataregoingtorotordryout,orgetpulledupeasily,getblownaway.Thesearehealthyrootsthatspreadoutandkeepyousecureinthestorm.
Asforthedeeprootsyouneed,thosecomefrommeditation.Thesearetherootsthatgrowdeepdowninthemind.It’sthroughthemeditationthatyourealizehowyourtruehappinessdoesn’thavetodependonsituationsoutsidebecauseyou’vefoundasourceinside.Yourtaproothasgottendownthatfar.It’stappedintosomethingspecial.It’slikethewaterinearthquakefaults.Afriendwhohasdoneastudyhasfoundoutthatthere’swaterinearthquakefaults,anditdoesn’tdependonrainfallatall.Itseemstobecomingupfromthefaultitself;maybeit’saresultofachemicalreaction—Whoknows?—butit’satypeofwaterthat’sindependentofrainfall.Ifyoucantapintothat,you’vegotagoodsourceofwaterthatdoesn’tdependonthevagariesoftheclimate.
Similarlywithmeditation:Whenyou’vegotataprootthatgoeswaydownintothemind—intermsofconcentration,intermsofdiscernment—youfindasourceinsidethat’snourishing.That’sthesourcethatcanfeedyourneedforhappinesssothatitdoesn’thavetodependonanythingelse.
Inotherwords,yourgoodnessdoesn’thavetodependonoutsideconditions.Whenthat’sthecase,it’sagoodnessyoucantrust.Afterall,outsideconditionsarealwayschanging.Ifthereisn’tawarhere,there’sawarsomeplaceelse.Iftherearenoteconomicproblemshere,thereareeconomicproblemssomeplaceelse.Iftheyarenotinthishouse,they’reinsomebodyelse’shouse.Andthentheycomebackhereagain.Backandforthlikethat.Ifourgoodnessdependsonthesethings,it’sagoodnesswecan’ttrust.Otherpeoplecan’ttrustus;wecan’ttrustourselves.
That’sprobablyoneofthescariestthingsinlife:torealizethatyoucan’ttrustyourself.Youwouldliketolookatyourselfandsay,“I’mthesortofpersonwho
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canbedependedontodotherightthingregardlessofthecircumstances.Butthenwhencircumstancesgetreallychallenging,youfindsuddenlythatyoucan’tdependonyourselfinthatway.That’sveryunsettling,veryunnerving,becauseifyoucan’tdependonyourself,whocanyoudependon?
Soyou’vegottodigdowninsidewiththemeditationandfindthatsourceofnourishmentthatdoesn’tdependontherainfall,doesn’tdependonthevagariesoftheoutsideworld:thatinnersourceofhappinessthatcomesasyoutakeyourattachmentsapart.Yousitherefocusingonthebreath,andlearntoprythemindawayfromthedistractingthoughtsthatflyoffinalldirections.Yousitherelearninghownottogetinvolvedinthem,intheworldsofthatthemindcreates,thatpullithere,pullitthere.
Then,asthemindfinallysettlesdown,youfindthatit’slikeanonion:Therearelayersandlayersandlayerstoitsconcentration.Youpealthemaway,onebyone.Youdon’thavetobeinagreathurrytodothis.Manypeoplehaveaproblemthat.Oncethemindbeginstosettledown,they’reinahurrytoknow,“Okay,what’sthenextstep?”Well,thenextstepisstayingrightwhereyouare,gettingreallyusedtothat,gettingwellsettledthere.Becauseit’sthroughthishabitofgettingwellsettledthatthemindcanbegintorelaxintothebreathevenmoredeeply,sothatit’snotalwaystensedandreadytojump.Youcangainagreaterandgreatersenseofrelianceonwhat’shereinside.
Asyousettleinhere,thesuperficiallayersoftheonionbegintofallaway.Yougettodeeperones,anddeeperones,notbecauseyou’rejumpingfromonespottoanother,butbecauseyou’rereallystayingrighthere,gettingmoreandmoresolidrighthere.Then,afterawhile,therecomesapointwheretheactivitiesofthinkingaboutthebreath,adjustingthebreath,andevaluatingthebreath,canbeputasidebecausethebreathhasgottenasgoodasitcanbe.AsAjaanFuangoncesaid,it’slikeputtingwaterintoawaterjar.Youputitinbitbybitbybit,buttherecomesapointwhereyoucan’taddanymoretoit.It’sasmuchasthejarcanhold.Ifyoukeepputtingmorewaterintoit,itjustspillsoutovertheedge.That’sthepointwherewecanletgooftheevaluation,becauseit’snolongerneeded,andwecanjustbeonewiththebreath.
Fromthereyouworkdeeperanddeeper,justbystayinghere,andsettlinginwithmoreandmoresolidly.Haveasenseofbreathenergyfillingthebody,sothateverynerveisinvolvedinthebreathingprocessandthey’reallworkingtogether,fromthecentralnervesouttothetipsofthenerves.Thewholebodyissaturatedwiththebreathenergy,sothattheporesopenup.Alltheoxygenyouneediscominginandoutthroughpores.Yourbrainisusinglessandlessoxygenallthetime,sotheneedtokeeppumpingthingsinandoutgetslessandless.Thatwayyoueventuallygettothepointwherethebreathcanstop.
Whenthebreathstops,youcanseethemindclearly,becausethemovements
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ofthemindbecomemoreobvious.Before,themovementofthebreathwasgettingintheway;youcouldn’tseethemovementsofthemind,becausethebreathwassomuchmoreobvious.It’slikestaticwhenyou’retuningintoaradiostation.It’slikeabackgroundhumintheroomthatkeepsyoufromhearinganysubtlersounds,becausethehumisalwaysthere.Butoncethebreathcansettledownandbestilllikethis,thenthemovementsofthemindbecomeveryobvious.Youcanstartpeelingthemawayaswell.Yougetdeeperanddeeperinside,untilultimatelyyoufind,afterthefinalpeelingaway—ofthepeeler—that’swhenthingsopenuptoanewdimension.
Thetaproothashitsomethingthat’stotallydifferentfromanythingelseithasbeenfeedingofoffbefore.Butevenifyoudon’tgetthatfar,thesenseofeasethatcomesfromaconcentratedmind,ifyoutendtoitwell,cangiveyouthenourishmentyouneed.Soifthewindblowsoutside,whentherainfalls,whenstormscome,whentheearthquakesunderyourfeet,you’vegotsomethingdeeperthanthat,somethingmoresolidthanthat,andthat’sthebasisforthegoodnessofthemind,thewell-beingofthemind,somethingyoucandependon.
Yourrootsaredeep,yourrootsarespreadwide,andthey’rehealthyroots,nourishingroots.Thosearetherootsthatenableyoutoweatherthestorm,becausetheworstthingthatcangetblownawayisthegoodnessinthemind,thewell-beingofthemind.Itdoesn’trequireoutsideeventsforittogetblownaway.Yourowninnerchoicestonourishunskillfulrootsortocutyourgoodroots:Thosearethethingsthatdestroyyou,evenmorethanthedeathofthebody.
Sohaveaveryclearsenseofwhereyourtruerootsare,therootsthataregoingtokeepyoufirmlyanchored.Therootsthataregoingtocontinuetonourishyounomatterwhatthewindstormsare.Therootsthatmakeitworthwhiletosurvive,tokeepgoing.Survivalinthesenseofthegoodnessofthemind:That’syourprimarysurvival.AstheBuddhasaid,theheedfulneverdie.Thegoodnessinthemindneverdies.Peoplewhoareheedless,whodon’tlookaftertheproperroots,theskillfulroots:Thosearetheoneswhoarealreadydead.
Sowhenyouhaveaclearsenseofwhatitmeanstosurviveinthetruesense,andwhattherootsarethataregoingtokeepitpossibletosurvive,thenit’saloteasiertoholdon.Wealwaystalkaboutthepracticeasoneoflettinggo,lettinggo.Well,youdoletgooftheunskillfulroots,youletgoofthethingsthatwouldcomecrashingintoyoufromwindandpullyouaway.Youletgoofthosethings.Butyouholdontoyourskillfulroots,becausetheykeepthisvitalconnectiontoyourinnernourishmentgoing.Holdingoninthissenseiswhatkeepsyoualive.
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LimitlessThoughtsDecember20,2003
Everyeveningbeforethemeditation,wehavethatchantofgoodwill:goodwillforourselves,goodwillforthepeoplearoundus.Butit’snotjustachant.We’retryingtodeveloptheattitudethatgoesalongwiththechant,reallywishingforyourowntruehappiness,wishingforthetruehappinessofthepeoplearoundus.Becausethisisoneofthosethoughtsthatdoesn’tneedtohavealimit.Howevermuchtruehappinessyougain,you’renottakinganythingelseawayfromanyoneelse.Howevermuchtheygain,they’renottakinganythingawayfromyou.It’sgoodtobeabletoputthemindinanunlimitedstatebythinkingofunlimitedthingslikethat.
TheBuddhatalksaboutgreed,anger,anddelusionasthingsthatmakealimit.Pamana-karanaisthePaliterm.Aslongasweallowgreed,anger,anddelusiontoholdswayoverourminds,we’relimitingourselves.Thenthere’sawholequestionofselfidentification:Thattooisalimit.TheBuddhasaysthatwhateveryouidentifyasyourself,that’salimitonyou.Ifyouidentifywithyourbody,you’resuddenlylimitedtoyourbody.Ifyouidentifywithyourfeelings,perceptions,thoughtconstructs,consciousness,you’relimitedbythosethingsaswell.
Soaswe’remeditating,we’retryingtostripawaythelimitationsweplaceonourselves,forthoselimitationsaremuchmoreconfiningthantheonesthatotherpeopleplaceonus.Wecounteracttheselimitswithlimitlessthoughts,startingwiththoughtsofgoodwilloranyofwhattheycallthesublimeabidingsorlimitlessattainments.Inotherwords,whileyourmindisdwellingontheideaofgoodwillforyourself,goodwillforotherpeople,you’renotcreatinganyopeningforthelimitationsofgreedorangertocomeintothemind.Thatwayyouhelptoopenthingsup,openupthewindowsinyourhead,lettheaircomein.
Thatputsyouintherightframeofmindformeditation,focusingonthebreath.Afterall,whyareyouherejustwatchingyourbreathcominginandgoingout,whenyoucouldbedoingsomanyotherthings?It’sbecauseyouwanttruehappiness.You’veseenthehappinessofotherthingsthattheworldhastooffer,andit’snotmuch.Itcomesandgoes.AjaanSuwatoftenlikedtoask:Thesensualpleasuresyouhadlastyear,wherearetheynow?They’regone.Andwhathavetheyleftbehind?They’veleftbehindafewmemories.Sometimestheyhaven’tlefteventhatmuchbehind.There’ssomuchyouforget.Andofthethingsyoudoremember,whatkindofmemoriesarethey?Eitheryoumissthose
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thingsandwishtheycouldcomebackagain,oryouthinkofwhatyouhadtodoinordertogetthosethings,andsometimesthere’sregretinvolvedinthinkingofthosethingsaswell.Abadaftertaste.Soyouasyoureflectonthis,yourealizethatthat’snotthedirectionyouwanttogoifyouwanttruehappiness.
Psychologiststalkabouthowhumanbeingsreallytendtoforgetaroundtheissueofhappiness.They’velookedsomeplaceforhappiness,theydidn’tfindit,butthentheygobackthereandlookagain,theygobackandlookagain,asifsomehowit’llspringup.It’slikethestoryaboutthemanwhowaseatingawholebushelofpeppersandcrying.Peopleasked,“Whyyouarecrying?”“Becausethey’resohot.”“Thenwhyareyoueatingthepeppersiftheyarehot?”“I’mlookingforsweetone.”That’sthewaysensualpleasuresareinlife.Youkeephopingthatasweetonewillcomealong,onethatwilllast,lookinginthesameplaceswhereyou’vefoundnothingbutfleetingpleasuresbefore.Youforgetthatwhatdeterminesthepainandpleasureinthemind,thestressandeaseinthemind,thesorrowandhappinessinthemind,comesfromouractions.Itdoesn’tcomefromthings.
Soaswe’remeditating,we’relearninghowtofocusonouractionstoseewhatwe’redoing,toseewherethereareslipsinourawareness,lapsesinourmindfulnessthatallowustodothingsthatarenotinourbestinterest.Thisiswhymeditationfocusessomuchondevelopingcontinualmindfulnessandalertness.Thesearethetwomosthelpfulqualitiesinthemind.Andthey’reverybasic:Mindfulnesssimplymeanskeepingsomethinginmind.That’sabasic,basicskill.Alertnessmeansnoticingwhatyou’regoing,andwhat’shappeningaroundyou.Wealreadyhavethesequalitiestoacertainextent,butwe’veneverfullydevelopedthemtoseehowfartheycantakeus.
Soaswe’remeditating,that’swhatwe’redoing:developingthesetwomosthelpfulqualitiesinourmind.Keepthebreathinmindandwatchthebreath,besensitivetothebreath.Themoresensitiveyouare,themoreyou’llsee,notonlyintermsofthebreath,butalsointermsofthemind.Becausealertsensitivityrequiresbeingfullypresent,andalsobeingveryopentonoticingwhat’scominginthroughyournerveendings.Thinkofallthenervesinyourbodyopeningup.Keepthatpictureinmindforalittlewhile.Throughoutthebrainandallthewaydowntothefeet,downtheshouldersandarms,outtothehands:Thinkofyourwholenervoussystemopeningup.Thennoticewhatyousenseintermsofthebreath,howtheprocessofbreathingfeels.
Inordertodothat,youhavetobefullypresent.Inbeingfullypresent,youbringallofthemindalongwithyou.Whenyou’renotreallypayingthatmuchattentiontothepresentmoment,therearelotsoflittlehiddencornerswhereotherthingsaregoingon,andtheyfragmentyourattention.Butthemorefullyyoucanimmerseyourselfinthepresentmoment,thelessroomthereisforthose
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hiddencorners.Thisiswhybeingfullysensitivetothebreathalsoallowsyoutobemoreandmoresensitivetothemind.Themindbecomesmorefullyheresothatyoucanobserveit,sothatyoubegintowatchitinaction.
TheBuddha’sapproachtodealingwiththeproblemsinthemindisnotsomuchtracingthingsbacktowhatyoudidasachild,astheydoinpsychotherapy.Hehasyoufocusmoreonlookingatyourhabitsrightnow,astheykeepcomingbackagainandagainandagain.Youdon’thavetoask,“WhathappenedwhenIwasachild,whydidthishappen?”Youjusthavetolookatwhatyou’redoing,toseetheunnecessarysufferingyou’recausingyourself.Oryoucankeepaneyeoutforanylackofopennessandhonestyinthemind:What’sthatdoingtothemind?Doyouwanttodothat?Doyoucontinuewantingtodothatasyouseethestressthatit’scausing?
Sometimesthismayseemthreatening,openingupthesehiddenboxes,butasyou’redealingwiththebreath,workingwiththebreath,makingitcomfortable,you’realsodevelopinganattitudeofgentleness,beinggentlewiththebreath,notforcingittoomuch,justallowingittofeelreallygood.Andthatgentleness,asAjaanSuwatusedtosay,isaparadoxicalgentleness.Thegentleryouarewiththebreath,themoresolidthemindgets.Themoresolidthemindis,themoreyoucanreallylookintowhat’sgoingon,withagentlenessthatdoesn’tscarethesethingsaway,andasoliditythatdoesn’tgetswayedbythem.Thatwayyoudon’thavetobeafraidofthethingsthatgetdugup.Youdon’thavetodealindenial.Youcanacknowledge,yes,thereisthatthemind.Ifit’ssomethingyoucandealwithrightnow,youdoit.Ifyourealizeyou’renotupforthatyet,wellatleastyouknowit’sthere.Youcanbeconfidentthatasyoudevelopthemeditation,you’lleventuallydeveloptheskillstodealwithwhatevercomesup.
Sowatchingthebreathisasimpleexercise,butitdoesalotofgoodthingsforthemind.Itputsthemindinareallygoodplace,sothatwecanseewhatyou’redoing.Wegetintothepresentmomentnotbecausethepresentmomentisawonderfulmoment;afterall,alotofthingsthathappeninthepresentarenotwonderfulatall.Butthepresentmomentisanimportantmoment,becauseit’swherewe’remakingdecisionsthatshapeourlife.Decisionsthatweremadeinthepastarethingsyoucan’tchangeanymore.Theyaredone.Decisionsthatyou’regoingtomakeinthefuturewilldependalotonwhatyou’redoingrightnow.Sothisisthemostimportantplacetobe.
Theworldtellsusthatthingsotherpeoplearedoingontheothersideoftheworldarethemostimportantthinggoingon.Butyoudon’thavetobelievethat,becauseyourworldisbeingshapedbyyouractionsrightnow.Youwanttounderstandthisprocessofacting.Whatdoesitmeanforthemindtoact?What’sthedifferencebetweenasimpleeventinthemind,theappearanceofafeeling,andanaction,theintention?Howareintentionsformed?Whatgoesintothat
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process?Whatkindofperceptions,whatkindofquestionsdoyouaskyourself?Whatkindofcontactinthemindandthebodyforcesyourdecisions?
Oftenyou’llcatchyourselfdoingsomething,andyou’llsay,“Waitaminute,whatdidthatcomefrom?”Thedecisionseemedtobemadebyitself,andlittletinythingstriggeredit.That’swhatyou’vegottolookinto,sothatyoucanbemoresensitiveandactuallyseethetrigger.Oftenthetrigger,oncloserinspection,won’tseemworthit.Whyonearthdidthattriggersparkthatintention,sparkthataction?Thisisprobablyoneofthescariestthingsaboutourownminds:Ourmindsareshapingourlives,andyetwedon’tknowhowandwhythey’redoingit.
Asmeditators,we’reputtingourselvesinabetterpositiontoseethehowandtoseethewhy,andgetmorecontroloverwhatthoseactionsare.Butbeforeyoucanseethemovementsofthemind,youhavetobeverystill.Thisishowwegetthemindintothatstillness:focusingonthebreath,beingmindfulofthebreath,beingalerttothebreath.Trytoimmerseyourselfinthebreathasmuchasyoucaninthepresentmoment.Themoreimmersedyouare,themoredifficultitistopullawayandstartwonderingaboutsomeplaceelse.Soallowyourselftobeimmersedtotallyinthebodyrighthererightnow:breathcomingin,breathgoingout,wholebodybreathingin,wholebodybreathingout.Awareofthewholebody,thewholenervoussystemopeningup,allyourbloodvessels,allthelittletiny,tinymusclesinyourbloodvessels:allowedthemrelaxsothatthebreathenergyhasafreereintoflowanywhereinthebodyatall.
Thisisaveryimmediatewayofshowinggoodwilltoyourself,becauseit’sbothagoodplacetostayandit’saprocessofdevelopingthemindfulnessandalertnessyou’regoingtoneedtolearnevenmoreasthemeditationprogresses.
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TrustworthyJudgmentMarch8,2006
Oneofthebasicprinciplesofthepracticeisthatwetakerefuge.FormallythisiscalledtakingrefugeintheBuddha,theDhamma,andtheSangha.ThisiswhywehavethosechantsabouttheBuddha,theDhammaandtheSanghaeveryevening,tokeepourrefugeinmind.Wethinkofthem,wethinkoftheBuddha’slife,thelivesofthemembersofthenobleSangha.Wethinkoftheirqualities.Andit’snotsomuchthatwetakerefugeinpeoplewayinthepast.Wetaketheirqualitiesandtrytodeveloptheminourselvesrightnow.TheBuddhawaswise,sowetrytodevelopourownwisdom.TheBuddhawaspureinhisbehavior,sowetrytodeveloppurityinours.TheBuddhawascompassionate,wantingtruehappinessforhimself,truehappinessforalllivingbeings,sowetrytodevelopcompassionaswell,forourselvesandforthepeoplearoundus.Onlywhenwe’vedevelopedthesequalitiesinourmindsdowereallyhavearefuge.Becausethere’sanotherprincipleintheteachings:thatyouhavetobeyourownrefuge,yourownmainstay.Theonlywayyoucandothisisbydevelopingreliablequalitiesinyourmind.
Mostpeoplecan’treallydependonthemselves.Theysaytheywanthappinessandthantheyturnaroundanddoallkindsofthingstocausemisery.Theywantpeacebuttheycreatewar.Theywanttheworldtobeagoodplacetolivein,andyettheymakeamessofit.Thisiscalledbeingatraitortoyourself.Andyetthat’sthewaymostpeoplelive,becausetheyhaven’ttrainedtheirminds.It’sonlywhenyoutrainthemindthatyoucanlearntodependonit.
It’sliketrainingananimal.Ifyouhaveanuntraineddoginyourhouse,itcausesalotofproblems.It’sgoingtopeeontherugandcreatemessesallthroughthehouse.Youtellittocome,anditdoesn’tpayanyattention.Youtellittogosit,gotobedorwhatever,itdoesn’tanyattentionatallbecauseit’snottrained.Well,themindthat’snottrainedcreatesalotmoreproblemsthanadog.Itcanmessupyourwholelife,notjustyourhouse.Yousuddenlygetanotioninyourheadthismightbegood,thatmightbegood,andwithoutreallylookingatitcarefully,justbecauseitfeelsrightoryouhaveahunch,youcanrunwithit.Inthiswaythemindendsupbeingatraitortoitself.Itcan’tdependonitselfbecauseitdoesn’tknowhowtotestitsideas.Itdoesn’tknowhowtotestitsnotions.
Aswepracticemeditationwe’retryingtomakethemindmorereliable,moretrustworthy.Justthissimpleprocessoffocusingononeobject:Canyoudoitfor
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awholehour?Youmakeupyourmindtostaywiththebreath,andtwobreathslateranothermindhastakenover,wantstothinkaboutthisproblemorthat.Sometimestheproblemsarebigandimportantproblems,buthowcanyoutrustthesolutionsyoucomeupwithifthemindcan’tevenstaywithoneobjectforawhile?
Sothisisbasictraininginlearninghowtobemorereliable,howtobemoretrustworthy,sothatyoucantrustyourself.Tobeginwith,juststaywiththebreath.Ifyoufindthemindwanderingoff,justbringitrightback.Ifitwandersoffagain,bringitrightback,again.Thesameaswithalittlepuppy:Youtellthepuppytocome,andifthepuppydoesn’tcome,youhavetopulltheleash.Thenexttimeyousay,“Come,”anditdoesn’tcome,youpulltheleashagain.Afterawhile,thepuppygetstheidea,notonlybecauseyoupulltheleashbutalsobecauseyouhavearewardforit.Whenitcomes,yougiveitalittlepieceoffood.It’sthesamewaywiththebreath.Youtrytomakethebreathascomfortableaspossible,sothatwhenthemindcomesback,itfeelsgood,feelsright.
Inthiswaythemindbecomesmoreandmoreyourownmainstay,sothatwhenyouhavetomakebigdecisionsaboutyourlife,youhaveamindstatethat’scapableofmakingthedecisions.Andyoucantrustyourabilitytojudgewhat’sagooddecision,what’snot.Thisrequiresalloftheskillsinvolvedinconcentration:mindfulness,alertness,discernment,tranquility.Ifanideacomesinyourmind,youdon’tgetsweptaway.Youwatchitforawhile.Youthinkaboutit.Ifyouweretomakethatdecision,wherewoulditleadyou?Gothroughthesteps.Ifsomethingstrangecomesintothemind,learnhowtorecognizeitasastrangeidea.
SeveralyearsbackwhenIhadmylastvisitwithAjaanSuwat,hehadbeeninacaraccidentandsufferedsomebraindamage,buthistraininginmeditationhadn’tabandonedhim.Hewasabletotellwhenthemindwassendinghimweirdperceptions,skewedperceptions.Ashesaid,thatthinghegotfromhismeditation,thatdidn’tchange;buthebegantonoticethathisbrainwasn’tworkingproperly.Whatsavedhimfromfallingforthoseperceptionswasthemindfulnessandconcentrationhehaddevelopedinhismeditation.Eveninhislastmonths,hecouldrecognizewhenthemindwasn’tfunctioningright.
Incontrast,acoupleyearsbackIwasvisitingmyfatherforthelasttime.HewassufferingfromParkinson’sdementia.Hiscasewasverydifferent.Hehadn’tmeditatedmuch—alittlebit,butnothingreallycontinuous.Andinhisdementiawhenhesawthings,hecouldn’ttellthattheywereillusory.He’dseebigblackdogscomingintothehouse,andnomatterhowmuchyoutoldhimtherewerenobigblackdogsinthehouse,heinsistedthattherewere,becausehehadseenthem.
Thedifferencebetweenthesetwopeoplewasthatonehadtrainedhismind
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andtheotherhadn’t.Thepersonwhohadtrainedhismindtobereliablewastheonewhocouldtrusthismind.Hecouldknowifweirdthingswerecomingin,andcouldtrusthisjudgmentthattheywereweird.Ifyoudon’ttrainyourmind,youhavenostandardsforjudgingthings.Thisdoesn’tmeanthatanuntrainedmindcan’thavegoodideas;manytimesitdoeshaveverygoodideas,buttheproblemisitcan’tsortthroughitsideasinareallytrustworthywaytoseewhat’sreliableandwhat’snot.Becauseitcan’ttrustitself.
TheBuddha,whowasamasterofsimiles,oncesaidthattherewasonethingforwhichthereisnoeasysimile,andthat’showeasilyandhowquicklyanuntrainedmindcanchange.Hesaidthatthereisnothingelseyoucanthinkofthat’snearlyasfast.Theuntrainedmindcanturnonitself.Whatyoulikeonemomentturnsintosomethingyoudon’tlikethenext.Andunlessyoudevelopgoodstrongconcentration,youdon’thaveasolidfoundationfornoticingwhenthemindhaschanged,whenit’sturnedonitself,whenyoucanrelyonitandwhenyoucan’t.
Sothisishowwefindrefugeinlife,forultimatelywecan’tdependonanyoneoutside.WecandependontheBuddhatobeagoodexample,buthecan’tdotheworkthatneedstobedoneinsideus.Wehavetodothatworkourselves.Hecan’tdoitforus.Hesetstheexample,butit’suptoustobeinspiredbytheexampleanddotheworkthat’sneededtobedonesowecanhavethesamevirtuesinourmindthathehadinhis.Oncewecanlearntotrustourselves,wecanfindrefugeinourownreliablemind.Becausewe’vetrainedit,we’vemadeitreliable.
Thisiswhywhenyouhavebigdecisionstomakeinlife,it’sagoodideatositdownandbevery,veryquiet.Setupthequestioninyourmindandthenputitaside,focusonthebreath,staywiththebreath.Getthemindsothatit’sreallysolidandstill,andthenfromthatperspectiveyoucanstartcontemplatingtheissue.Thendoitagain,andthenagain,justtomakesure.Youwanttodevelopthekindofhabitwhereyoudon’tjumpforaquickanswer.Youwaitandyoutestthingsagainandagainandagainuntilyouknowyoucanreallyrelyonthem.Inthatway,youlearnhowtorelyonyourself.
Somakesureasyou’remeditatingthatyoudon’tbecomeatraitortoyourinitialintention.Theintentionistostayherewiththebreath,makeitcomfortable,makeitagoodplacetostay.Learntosimplyputasideanythingelsethatcomesintheway.Thatwayyoucanbegintoseethroughallthetricksthatthemindusestodeceiveitself.Andthatabilitytohaveasteadygaze,apenetratinggazethroughallthesubterfugesofthemind:That’swhereyou’regoingtofindyourrefuge.That’swhereyoucanbegintofindwhat’scertaininlife.
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InformingtheWholeCommitteeMarch16,2006
Oneofthestrangestthingsaboutthemindisthatittalkstoitself.You’dthinkthatifthemindwereasinglething,itwouldn’thavetotalktoitself.Everythingitknows,itwouldknow,withouthavingtocommunicate.Butthefactistherearealotofdifferentpowercentersorknowingcentershereinthemind.It’slikeacommittee,andthedifferentmembershavetosendmessagestooneanother.Theyhavetoinformoneanotherofwhat’sgoingon.Sometimesonepartofthemindwillknowsomething,andanotherpartwon’tknow.Partofthereasonforthisisthatweactuallybuildwallsinsidethemind.Insomecasesthewallsarenecessaryinordertofunction.Whenyou’repayingattentiontoaparticulartask,youhavetoblotouteverythingnotrelatedtothattask.
Sometimesthewallsarevery,veryimpenetrable,sometimesthey’renot.They’remorepermeable.Inotherwords,you’reworkingonataskbutthere’sthepossibilitythatifsomeemergencycomesup,youcangetamessagethroughsothatyoucandropthetaskandturntowhateverelseismorepressing.Sayyou’refocusedonreadingabook,butthere’sasuddensharppaininyourstomach.Okay,themessagecangetthroughsothatyoucanstopreadingandfocusattentiononthepain.Whichmeansthatthere’spartofthemindthat’sstillsurveyingthebodytomakesurenothingreallypainfulorhorribleishappening,whileanotherpartofthemindfocusesonreadingthebook.
Butthewallscanalsobeproblematic.Thisisoneofthereasonswhywehaveourproblemswiththemind.It’snotthoroughlyinformed.Youcanmakeupyourmindtostickwiththemeditation.Youcanmakeupyourmindtodosomethingthat’sreallytrulygoingtoleadtotruehappiness.Butsoonafterwards,youfindyourselfoffwanderinglookingatsomethingelse.Sothismultiplicityofthemindcanbearealproblem.
Still,it’salsopartofthesolution.Infact,it’swhatmakesthesolutiontotheproblempossible.Ifthemindwereatotallymonolithicthing,ifyoursenseofselfweremonolithic,you’dplayrightintothehandsofthatquestionof“Howisitpossibleforsomethingthat’ssounskillfulandsoignoranttogainknowledge?”Ifthemindwereasinglething,ifyoursenseofselfwereasinglething,itcouldn’tchangeitself.That’sthebasicpremiseoftheoldissueofselfpowerversusotherpower.Theideabeingthatiftheselfissoscrewedup,ifyouregoissoscrewedup,youneedsomehelpfromoutside.It’sonlythroughsurrenderingyourselftosomeoutsidepowerthatyou’llbeabletofindtruehappiness,orto
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saveyourselffromyourself.ThisisthebasicpremiseinalotoftheMahayana,inthePureLandschools.
YouneedthesavinggraceofAmitabhaorsomeBuddhaoutsidetocomeandsaveyou,becauseyouregoissocorruptthatitcan’tpossiblyabandonitscorruption.Anyoftheformsofreligionthatrequireyoutofocusonanoutsidepowertocomeintosaveyouhaveastheirpremisetheideathatyourselfisasinglesolidthingthat’scorruptandcan’tpossiblysaveitself.That’swherethequestionofselfpowerandotherpowergetsborn.
Butthefactisthatyourself,yourmind,yourego,isnotasinglething.Therearelotsofdifferentselves,lotsofdifferentminds,lotsofdifferentegosgoingonhere.Thiscommitteegoingonhere:It’sbecauseit’sacommitteethatyoucanchangeyourself.Onememberofthecommitteecanlookatanothermemberofthecommitteeandsay,“Yourpolicyisn’tworking,yourstrategyisn’tworking.You’vegottochange.”Becausethereisnoone,overarchingsenseofself,thedifferentmembersofthecommitteehavelearnedthatthey’vegottolistentooneanother.Thepeopleinwhomthedifferentmembersofthecommitteedon’tlistentoeachother—theygetschizoid.Thenormallyfunctioninghumanbeinghasdifferentpartsofthemindandtheylistentooneanother,andtheyknowtheyhavetolistentooneanotherinordertofunction.Thisiswhatmakesthepracticepossible.Thedifficultysimplyisintakingthesideofthemindthatwantstopractice,thatwantstomeditate,thatwantstostayfocusedonthebreath,andgivingthatmemberofthecommitteestrengthsoitstartshavinginfluenceoverothermembersofthecommittee,sotheyallcansitdowntogether.
SowhensomeoneasksuswhatkindofBuddhismwearepracticinghere,whetherwe’retheotherpowerkindortheselfpowerkind,theansweris,“Neither.”It’sthecommitteepowerkind.Youcanapplythispointimmediatelyasyoufocusonthebreath.Therewillbepartofthemindthat’sintentonactuallydoingthework,focusingonthebreath.Andyounoticethereisanotherpartofthemindthat’swatching,thatcanbealertbothtothebreathandtotheconsciousefforttostayfocused.Solearntomakeuseofthatobserver.That’stheobserverthatallowsforalertness,getallthesedifferentpartsworkingtogether,theintentiontostaywiththebreath,theabilitytorememberthatintention,thenthepartofthemindthatwatches.
Onceyou’vegotthosethreepartsworkingtogether,thenthereisgoingtobeprogress.Theyhelponeanotheralong.Andthemoretheylearntocooperate,thenthemoretheyaregoingtobeabletogetotherpartsofthemindinthistogether.Somoreandmoremembersofthecommitteesitdownandparticipate.YounoticewhentheBuddhadescribestheprocessofmeditation,it’snotonequalityactingalonethat’sgoingtomakeallthedifference.Heneversaidallyou
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needismindfulness,orallyouneedisconcentration.It’salwaysclustersoffactors.It’sintheclusteringthatwegainstrengthinthepractice.
Sodon’tbesurprisedwhenyoufindthattherearelotsofdifferentvoicesinthemind,orthere’spartsofthemindthatknow,andotherpartsthatdon’tknowwhat’sgoingon.That’stobetakenforgranted.Andhesaidthat’spartoftheproblem,butit’salsopartofthesolution.Onceyouunderstandwhattheactualproblemis,thenyoucanworkongatheringmoreandmoremembersofthemind.Thepartthatwantsimmediategratification,well,yougivealittlesomethingtothatbymakingthebreathcomfortable.Thepartthatgetseasilybored,yougivesomethingtothatbyaskingyourselfquestionsaboutthebreath,exploringthiswholeissueofthebreathenergyinthebody.Thepartthatwantstotalk,well,yougivesomethingtotalkabout,talkaboutthebreath.Ifyou’reskillful,youcangiveallthesedifferentvoices,allthesedifferenturgessomeformofgratificationsothey’rewillingtopitchinwiththeeffort.Andaswithanytask,themorepeopleyouhaveworkingonthetask,thequickeritgetsdone.
Sothinkofthisasagroupeffort.Youkeepsurveyingtoseewhichpartsofthemindarenotgettinginontheeffort.Youcanseewhatyoucandotogettheircooperation.Becauseitisthisway,bitbybitbybit,wegetmoreskillfulinthiswholeissueoftryingtofindawayoutofsuffering.Wecatchourselvesindifferentwaysofcreatingsuffering,andlearntoconvertthevarioustendenciesofthemindtothisonegoalsothatwhenthereisastateofonenessinthemind,it’soneinagoodway,it’soneonthepath.Andthenwhenit’sone,youcanreallyteachit.Thisiswhyconcentrationcomesbeforediscernment.Andthereisanelementofdiscernmentthatisneededfortheconcentrationitself.Butthediscernmentthat’sactuallygoingtobreakthroughthemind’smisunderstandingshastobebasedongettingasmanymembersofthemindinonthemessage.Imeanyoucanreadabookandlearnallaboutthebasicteachings.Andthenasyouputthebookdown,youfindthatyouforgetaboutthem.Orevenifyourememberthem,youstartactinginotherways.Yougobacktoyouroldhabits.It’sbecausenotallthemindwasthere.
Youwanttobringyourfullattentiontothebreath.Youwanttobringyourfullattentiontothisissueofgettingthemindgatheredinacomfortableplace.Andthemorethedifferentfactions,themorethedifferentcommitteemembersarethere,thenwhenthemessagecomesandthey’reallinamoodtolisten,that’swhenithasaverypervasiveeffectonthemind.Inmanycasestheinsightsthatreallymakeadifferenceinthemindarenotanythingnew,nothingyou’veneverheardbefore.It’ssimplythatnoteverybodywastheretolisten,noteverybodywastheretoseethetruthofthatparticularinsight.Onceyou’vegotthewholemindgatheredtogether,thenonesinglemessagecanseepthrougheverything.
Thisiswhyaswearemeditating,it’snotjustamatterofgettingthemind
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focused,thebody’sgottobeinvolvedaswell.ThatimageintheCanonoftakingthesenseofeaseandpleasurethatcomefromtheconcentration,thatcomefromacomfortablebreathandallowingittopermeatethroughoutthebody,workingit,kneadingitthroughoutthebody,sothateveryparthasasenseofbelongingtotheconcentration,that’sreallyimportant.Withoutthatthemessagesdon’tgetthoroughlytransmitted.Somepartsofthemindwillholdback.Butwheneveryone’sworkingtogether,wheneveryone’sfeelingasenseofease,gratificationandfullness,thentheyallhearthelesson.Theyareallhappytohearthelessonbecausetheycanseehowtrueitis.Thisparticularinsightthatyougainreallydoesmakeadifference,reallydoescutthroughignorance,reallydoescutthroughthisproblemofrandommembersofthecommitteecausingproblems.
Trytogeteverybodyinvolved,trytogeteverybodytocooperate,sothatthecommitteeasawholegetsfreefromsuffering.
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EquanimityApril16,2006
Thosefivereflectionswechantedjustnow—wearesubjecttoaging,illness,death,separation,andwehavekarmaasourarbitrator:Actuallythat’sonlypartofthecontemplationthattheBuddharecommended.Hesaidtogoontothinkaboutthefactallbeings—men,women,children,layorordained,past,future,nomatterwhattheirlevelofbeing—aresubjecttoaging,subjecttoillness,subjecttodeath,separation;theyallhavekarmaastheirarbitrator.Thetwosidesofthecontemplationaremeanttoleadtotwodifferentreactions.Thesidewechantedjustnowistomakeyourealizethatyou’vegottogetyouractinorder,tostraightenoutyourlife,becausewhatyoudoiswhatmakesallthedifferenceintheworld.
Thesecondsideoftherecollection,though,istogiveyoumoreasenseofsamvega,asenseofdismayoverthenatureofthehumancondition,toexpandyourperspective,towanttolookforawayout,andalsotogetalargersenseofcompassion.Whenyourealizethateverybodyissubjecttothesesameproblems,itgetsyouthinkingintermsofthesublimeabidings,thebrahma-viharas—limitlessgoodwill,notjustforyourfriendsandfamily,butforeverybody,becauseeverybodyissubjecttothesesameproblems.Limitlesscompassion,appreciation,limitlessequanimity.We’renottheonlyonessubjecttoaging,illness,anddeath.TheThaitranslationofthispassageisinteresting.Itsaysthatagingisnormal,illnessisnormal,deathisnormal,separationisnormal.Weforgetaboutthat.Soit’sgoodtoexpandyourperspectivetorealizehownormalthesethingsare.
There’sthatfamousstoryofthewomanwhosechilddied,butshecouldn’tacceptthefactthatitwasdead.Shewentaroundaskingpeopleformedicineforhersickchild.SopeoplesenthertotheBuddha.TheBuddhasaid,“Okay,itwouldbepossibletomakeamedicineforyourchild,butithastobemadeoutofmustardseeds.”Well,mustardseedsareeasy,theywerethecheapestthingyoucouldfindinIndia.“But,”hesaid,“ithastobemustardseedfromafamilywheretherehasneverbeenadeath.”
Sothewomangoesfromhousetohousetohouse,askingformustardseed.Everybody’swillingtogivehermustardseed,butwhensheaddstheconditions,theysay,“Oh,no,we’vehadadeath.Mymother’sdied,father’sdied,grandparents,aunts,uncles,cousins,children”—andafterawhile,ithithome.Herchildwasdead.Shewaswillingtoacceptthefactbecausesherealizedthis
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wasanormalpartofthehumancondition.Ifwehadadecenteducationsystem,itwouldteachushowtodealwith
aging,illness,anddeath.Butwedon’thavemuchtraininginthat.Oureducationsystemisdesignedtomakeusproducersandconsumers.Andtheskillswedevelopinthatdirectionarenotnecessarilygoodforthemind,andnotnecessarilyhelpfulfordealingwithaging,illness,anddeathwhentheycome.ThisiswhattheBuddha’strainingisallabout.YougotoamonasteryinThailand,that’sthefirstthingyouhear:We’reallsubjecttoaging,illness,anddeath,andthelessonistolearnhownottosufferinthefaceofthesethings.We’reallsubjecttoseparation.Howdowenotsufferinthefaceofthat?That’stherealissue.
Here’swheretheteachingonequanimityisimportant.It’stheoneofthebrahma-viharasthathelpskeeptheotheronesfromcausingustosuffer.Wewantalllivingbeingstobehappy.Yetweseesomearesufferingandwewanttohelpthem.Sometimeswecan,butmanytimeswecan’t.That’swhereequanimityhastocomein.Putyourmindinalargerframeofreference–thatweareallsubjecttoouractions.Sothequestionis,whatcanyoudo?Equanimitydoesn’tteachthere’snothingyoucando.Itjustpointsouttheareaswhereyoucan’tdoanything,soyoucanfocusonareaswhereyoucanbeofhelp.
It’sbasicallytherealityprinciple.Noticeinthestatementsforthefourbrahma-viharas.Thefirstthreestartout:mayallbeingsbehappy,maytheynotbedeprived,maytheybereleasedfromstressandsuffering.It’smay,may,may.It’sawish.Butequanimityistherealityprinciple:Allbeingsaretheownersoftheiractions.There’sno“may”inthereatall.It’sjustastatementofwhatis.
Soyoutakethatasyourfoundationforthenlookingtoseewherecanyoubeofhelp,bothintermsofyourownsufferingandthesufferingofotherpeople.Thenyoucanactaccordingly.That’swhenyoureallycanbehelpful.
Oneoftheprinciplesofequanimityistojustacceptthefactthataging,illness,death,andseparationarenormal.Thequestionishownottosuffer.That’swhatyoucandosomethingabout.Youknowtheoldstoryaboutthemanshotwithonearrowwhothenshootshimselfwithanotherarrow.Thefirstarrowisthesufferingthatcomesaspartofthewaywelive,thenatureofhavingabody,ofhavingamind.Thesethingsareinconstant,stressful,not-self.That’sthefirstarrowwhenpaincomesup.
Butthenthere’sthatsecondarrow.It’snotjustanotherarrow.Manytimesit’shundredsofarrowsthatweshootourselveswithaswegetallwounduparoundthesuffering.Thosearenotnecessary.Anditturnsoutthatthosearetheonesthatreallycauseabigburdenforthemind.Ifwedidn’thavethoseotherarrows,justthefirstarrowitselfwouldnotreachthemind.It’sour
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misunderstandings,it’sourtendencytogetallupsetaroundthesuffering—thosearethearrowsthatreallyhurtbasedoncravingandignorance.Sothosearetheoneswewanttolearnhownottoshootourselveswith.Whenwestopshootingourselveswiththose,themindfeelsnosufferingatall.
Soyouhavetositdownandfacethefactofaging,illness,anddeath.Thesethingsareinevitable,sowhatdoyoudo?TheBuddhasaystherearefourreasonswhydeathscaresus,hasusinfear.Firstisattachmenttothebody.Secondisattachmenttosensualpleasures.Thirdistheknowledgethatwe’vedonecruelandhorriblethingstootherpeople,tootherbeings,andfearthatafterdeathwe’regoingtobepunishedforit.AndthefourthreasonisnothavingseenthetrueDhamma,havingdoubtsaboutthetrueDhamma.Ifwecanlearntoovercomethesefourcausesoffear,deathwon’tbringsuffering.
Andit’sonlywhenwe’vegotahandleonthesethingsthatwecanreallybehelpfultootherpeople.Nowthisdoesn’tmeanthatyou’vetotallyovercomethefear,butifyoulearntodealwithyourfearofdeathsothatitdoesn’tfreakyouout,thenyoucanhelpotherpeopleastheyapproachdeath,too.Thisiswhyit’snotaselfishtraining.Itreallydoesputyouinabetterpositiontobeofhelp.Ifyou’vesortedthroughyourattachmentstothebody,sortedthroughyourattachmentstosensualpleasures,learnedtofocusonthepositivethingsthatyou’vedone,realizingthepunishmentforthebadthingsisnotnecessarilyinevitable,andevenbetterifyougainvisionwithwhattheycalltheDhammaEye—visionofthetrueDhamma—youcantotallyovercomeyourfearofdeathandthenyoucanreallybehelpfultootherpeople.Butthisdoesn’tmeanyouhavetowaituntilthatpointbeforeyoucanactuallyhelpthem.
Takethisissueofbeingafraidoftheharmfulthingsyou’vedoneinthepast.TheBuddhasaysthatit’snotinevitablethatyou’regoingtohavetosufferfromthem.Hegivestheanalogyofacrystalofsalt.Sayyou’vegotacrystalofsaltthesizeofyourfist.Ifyouputitintoaglassofwater,youcan’tdrinkthewater.It’smuchtoosalty.Butifyoufindalargecleanriverandthrowthecrystalofsaltintotheriver,youcanstilldrinkthewaterfromtheriverbecausethesaltgetssodilutedbythequantityofthewater.That’sananalogyforthemindthat’sdevelopedthefourbrahma-viharas.Whenyoudevelopthislimitlessqualityofmind,themindbecomesveryexpansive.Andit’sthenatureofsuchamindthattheresultsofpastbadactionsjustdon’ttouchit.Atleasttheydon’thavesuchanimpact,theydon’timpingeonthemindasmuch.
Thisisoneverygoodreasontodevelopthesequalitiesofmind:sothatwhentheresultsofpastbadactionscome,theydon’thityousohard.Andyoucanthentrainotherpeopleinthesameskill.Getthemtodevelopthislarger,morecompassionate,moreequanimousstateofmind.Youcanbeginbyremindingthemoftheirgenerosity,thegoodthingsthey’vedoneforotherpeopleinthe
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past,thebadthingsthey’veavoided—theseareformsofgenerosity,formsofcompassionandgoodwill.Becausetheyopenupthemind,makeitmoreexpansive.Whenthemindisinamoreexpansivestatelikethat,theamountofsufferinggrowsless.
Soit’sgoodtodevelopthesequalitiesinthemind.Onewayofdevelopingthemislearninghowtodevelopthesesameattitudestowardyourbreathing.Havegoodwilltowardyourbreathing,compassion,appreciation,equanimitytowardsyourbreathing.Inotherwords,allowthebreathtobecomfortablesothatyoucanhaveafoundation.Whereit’snotcomfortable,workatmakingitmorecomfortable:That’scompassion.Whereitiscomfortable,appreciateit.Sometimes,especiallyintheverybeginning,thestatesofcomfortseemtobeveryminorandnotimpressiveatall.Butthatdoesn’tmeantheydon’thavethepotentialtobemoreimpressive.You’vegottogivethemalittlespace.
It’slikeoaktrees.Theystartoutastinylittleacorns.Orevenbetter,thinkofcoastalredwoods.Theystartasthetiniestlittleseeds,andyetthetallesttreesonearthcomefromthesetiny,tinyseeds.Developtheconditions,allowthemtogrowandtheybecomeahugeforest.
It’sthesamewithasenseofwell-beinginthebody.Firstfindareasthataresimplynotinpain,thatseemokay.That’sgoodenough.Justbeverycarefultokeepthemokay.Don’tletthewayyoubreathepushthemorpullthem,orsqueezethemoranything.Justletthembeallright,continuously,allthewaythroughtheinbreath,allthewaythroughtheoutbreath,andthey’llbegintogrow.Theydevelopasenseoffullness,andthenyoucanallowthatsenseoffullnesstoexpandthroughoutwhateverpartsofthebodycanpickitup.Asforequanimity,whenthereareareasthatyoucan’timprove,developequanimityforthose.Focusinsteadontheareaswhereyoucanmakeadifference.Don’tgetworkedupoverthethingsyoucan’timprove,becausethatgetsinthewayofseeingwherecanyoumakeadifference,wherecanyoubeofhelp.
Onceyougetpracticeindealingwiththebreathinyourownbodyinthisway,thenit’saloteasiertodeveloptheseattitudestowardotherpeople,becauseyou’vegotasenseofwell-beinginside.Yourealizethatnomatterhowbadthingsgetoutside,you’vestillgotasafeplacewhereyoucango.Fromthatpositionyoucanseemoreclearlyandyouhavethestrengthtobeofhelpwhereyoucan.
So,reflectingonthenatureoftheworld,trytodevelopthesequalities.Partlyasyourownprotectionsoyoudon’thavetosuffermorethanisnecessary,andpartlysothatyoucanhelpotherpeople.Youputyourselfinabetterpositiontobeofhelpbecauseyou’recomingfromapositionofstrengthandwell-being.Thisisjustoneofthemostbasiclessonsyouneedinwhatwouldbeadecenteducation—learninghowtodealwithaging,illness,death,andseparation.Fortunatelyeventhoughtheydon’tgiveusmuchofaneducationlikethisin
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school,wecaneducateourselves.
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AppropriateAttentionApril29,2006
Focusonyourbreathing.It’sasimpleexercise:Justbewiththesensationofthebreathallthewayin,allthewayout.Noticewhereyouhaveasenseofthebreath,whichpartsofthebodyhavetheenergymovementorthephysicalmovementthatletyouknowthatnowthebreathiscomingin,nowthebreathisgoingout.Anditmaybeinunexpectedplaces.Justtrytobesensitivetowhatyou’vegotrighthere,rightnow.Ifthemindwandersoff,bringitback.Wandersoffagain,bringitbackagain.It’sasimpleexercisebutit’snoteasy.Ittakesconcentration,ittakesmindfulness,ittakesalertness,allofwhicharequalitieswehavetodevelop.
Everybodygoesthroughtheprocessoffindingthatyoufocusonthebreathandthenallofasuddenyou’resomeplaceelse—asifsomeonehadcomeupwithabigsackandputitoveryourhead,draggedyouoff,andthendumpedyououtofthesacksomeplaceelse.Youwonderhowyougotthere.Well,youhavetofindyourwaybacktothebreathandfortunatelyit’srighthere.Youdon’thavetoretraceallthesteps.Justcomerightbacktothebreath.Andthenyoufindyourselfgettingkidnappedagain.It’simportantthatyounotletyourselfgetdiscouraged.Realizethatthisisthestagethateverybodyhastogothrough.
Sometimesyouhearpeoplecomplainthat“Ican’tmeditatebecausemymindistoodistracted.”It’slikesaying,“Ican’tgotothedoctorbecauseI’mtoosick.”Nomatterhowsickyouare,you’vegottogotothedoctor,becausethat’showyouovercomeyoursickness.Andthesamewaywiththedistraction.Youovercomedistractionbymeditating:noticingiteverytimeithappensandbringingthemindback.Trytobequickerthenexttimeinnoticingwhenyou’redistracted.Seeifyoucansensethewarningsignals,thehintsinthemindthatletyouknowthatthemindisabouttogosomeplaceelse.Trytobevery,veryalert.Thepowersofmindfulnessandalertnessarethingsthatwilldevelopovertime.
It’slikegoingdowntothegym.Youcan’texpecttolifttheheaviestweightsrightfromtheverybeginningortodothemoststrenuousexercises.Yougraduallyworkuptothem.Inthesameway,youworkuptoconcentration.Youbringthemindaslongasyoucantothebreath.Andthenexttimeyoubringitaslongasyoucanthen.Justkeepdoingyourbestandyourbestwillgetbetterandbetter.
Sobeveryclearaboutwhat’shappening,andatthesametimedevelopthe
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properattitude,realizingthatthisisaproblemeverybodygoesthrough.Itdoesn’tmeanthatyou’reabadmeditator.It’sjustoneofthestagesthatweallhavetogothrough.ThisisthepatternthattheBuddhahimselffollowedonthenightofhisawakening.Ifyou’veeverreadabouthisawakening,therewerethreeknowledgesthathedevelopedbeforeheattainednibbana.Thefirstwasknowledgeofhispastlives.Hewasthinkingabouteonsandeons:Thatwaswherehelived,thiswashisname,thiswashisappearance.It’sinterestingwhatthetextsfocuson:hisname,hisappearance,thefoodheate,hispleasureandpainthatheexperiencedinthatlifetime,thenhowhediedandmovedontothenextlife.That’slifeprettymuch:name,appearance,food,pleasureandpain,death,birthagain.Name,appearance,food,pleasureandpain,deathandbirthagain.Principallyitwasknowledgeabouthisownpersonalnarrative,howhehadcometowherehewasrightthen.
Butthenhedidn’tstopathisownstory.Thenextquestionwasdoesthisapplytoeverybody?
Insecondknowledgehegainedbetween10p.m.and2a.m.,hesawthatallbeingsdieandarereborn.Andhehadthefurtherrealizationthatwhentheydieandarereborn,thenatureoftheirrebirthisdependentontheirpastactions.Theunskillfulandskillfulactionsthattheydidsetuptheconditionsforbeingmiserableorhappy.Hesawthelargerpatternbymovingfromhisownpersonalnarrativetoamoreuniversalview,realizingthatitwasn’tjusthim,everybodywentthroughthesameprocess.Wehadthatchantjustnow:“I’msubjecttoaging,illnessanddeath,subjecttoseparation.Iamtheownerofmyactions.”Intheactualsuttathatthechantisdrawnfrom,thecontemplationdoesn’tstopthere.Itgoesontoreflectthatalllivingbeingsaretheownersoftheiractions.Alllivingbeingsaresubjecttoaging,illnessanddeath.Thatlargerperspectiveputsthingsintoperspective.
That’swhattheBuddhadidwithhissecondknowledge.Hegotthingsinalargerperspective.Butthatdidn’tconstituteawakeningeither.Afterall,memoryofpastlives,visionsoftheuniverse,visionsofbeingsdyingandbeingreborn:That’snotproofthatthesethingsactuallyhappen.TheBuddhawantedtoknowhowtotesttheproofofthesethings.Sohefocusedonthatprincipleinthesecondknowledge,theprincipleofaction.Whatwasaction?Actionprimarilyisintention.It’samentalfactor.Herealizedthatyouractionsaredeterminedbyhowyouviewthings.Sohowaboutjustlookingatactioninandofitself,intentioninandofitself?Wheredoyoulook?Well,youlookatthepresentmoment.
Thisiswhatbroughthimtothepresentmoment,tofocusonwhatwashappeninginhismindrightthenandthere—inparticular,howhisactionsledtosufferingandhowotheractionsmightleadtotheendofsuffering.That’showhe
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framedhisapproachtothepresentmoment,bylookingintermsofcauseandresult,skillfulandunskillful.Thatwayofframingtheissueledtohisawakening.
It’simportanttoreflectonthisaswegothroughthesameprocessaswell.Westartwithourownpersonalnarrativeandtrytogetintothepresentmoment.Ifyournarrativeismessy,onethingtodoisstartcleaningupyournarrative.Inotherwords,ifyoutrytogetthemindtobequietandstartthinkingaboutallthewaysinwhichyouwerestingyorharmfultootherpeople,it’shardtosettledown.Thisiswhymeditationispartofalargertraining,traininginbeinggenerousandbeingvirtuous,abstainingfromthingsthatareharmful,andhelpingpeopleinwhateverwaysyoucan.Thatbringsagoodnarrativetothemeditationcushion.
Buteventhen,beforeyougetintothepresentmoment,theBuddharecommendsthatyoustartthinkinginamoreuniversalwaybecauseotherwisethere’sthatproblemImentionedjustnow.Yousitthereyouthink,“Gosh,I’mamiserablemeditator.Ican’tdothis.”Butwhenyourealizethateverybodyfacesthesameproblems,it’saloteasiertostickwithit.There’slesspersonalrecriminationandmoreofabalanced,equanimous,objectiveview.Andnotjustthat.Thequestionsyou’rebringingintothepresentmomentdependonwhatyourlargerviewis.
Oftenwehearthatmindfulnessisenough.LiketheBeatles’oldsong:Allyouneedislove.TherefraininalotofBuddhistcirclesis:Allyouneedismindfulness.Wellwhy?What’sgoodaboutmindfulness?Whatismindfulness?Howdoesitfunction?You’vegottohaveaviewaboutthesethings.Thisiswhy,whentheBuddhaidentifiedthemostimportantinternalqualityinthepractice,hedidn’tsaymindfulness.Hesaidappropriateattention,somethingwehardlyeverhearofinDhammatalks.“Attention”meanshowyouframetheissue,howyouframethewayyouapproachthepresentmoment,howyoulookatthings,thequestionsyouask.Thisattentioncaneitherbeappropriateintermsofputtinganendtosufferingorinappropriateifit’snoteffectiveatall,ifitactuallycreatesmoresuffering.AndtheappropriatewaytoattendtothepresentmomentisthesamewaytheBuddhadid:gettingasenseofyourintentionsandseeingwherethey’reskillfulandwheretheyarenot.
Nowintentionscanbeprettyslipperythings.Thisiswhywestartthemeditationwithaspecificintention:Veryconsciouslysaytoyourself,“I’mgoingtostayherewiththebreath.”Onlywhenyousetupanintentionlikethatandtrytomaintainitdoyoustartseeingotherundercurrentsofintentioninthemind.Theintentionthatwantstothinkaboutissuesfromtheday,saying,“Herewehaveawholehourfreetime,let’sthinkaboutfamilyissuesorlet’sthinkaboutworkissues.”Youmightnothavenoticedthatintentionifyouhadn’tsetupthepriorintentiontostaywiththebreath.Youwouldhaveslippedofftothoseother
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thoughtswithoutrealizingthattherewasanyconsciousintentionthereatall.So,forthetimebeing,theskillfulintentionyouwanttomaintainistheonethatstayswiththebreath,thatmakesthebreathcomfortable.Thisisanimportantaspect.Ifthebreathisuncomfortable,youwon’ttowanttostay.Youmayhavetheintentionbutitwon’thaveanyfriends.It’sfacingwhattheycallthearmiesofMara.
Soyouneedallies.Onewayofcreatinganallyistomakethebreathyourfriend.Seewhatkindofbreathingfeelsgoodinthebodyrightnow:longbreathing,shortbreathing,heavybreathingbreathfeelsright.Youcanexperimenttosee.Thismakesitmoreinteresting.Andrightthere,you’vegotalessoninskillfulandunskillfulintentions.Someintentionstochangethebreathendupwithanuncomfortable,tight,restricted,ortensesenseofthebreath.Youdon’twantthatsoyoudropthoseintentions.Otherintentionscreateagreatersenseofease.Yourealizethatyourintentionsdon’talwaysshowstheirresultsonlyinanextlifetime.Oftenyourintentionsshowtheirresultsrightnow.That’sanimportantlesson.Becausethebreathissosensitivetoeventsinthemind,it’sagoodwayoftestingthisprinciple.
AsAjaanLeeusedtosay,whenyoumeditateyouwanttherightintention,therightobject,andtherightquality.Heretherightobjectisthebreath.Becauseitissosensitivetothemind—it’swherethemindandthebodymeet—thatmakesitanidealobjecttofocuson.Therightintentionistheintentionistostaytherewiththebreath.Andthenthethirdfactoristherightquality:thequalityofthebreathingthatfeelsgood,thequalityofthemindthat’swillingtobefriendlywiththebreath,explorethebreath,learnaboutthebreath,it’swillingtotestthingsandthenobservetheresults.
WhenmyteacherAjaanFuangtaughtmeditation,thosearetwowordshelikedtousealot:Testthings,hewouldsay,andthenbeobservant.Andatfirst,youmightnotbetooconfidentinwhatyou’reobserving,butovertimeyoubegintodevelopasense,“Oh,thislittlehintshowsthatthemindisaboutreadytogo.ThisishowIcanrecognizebreathingthat’sgoodforthebody,thisishowIcanrecognizebreathingthat’sgoodforthemind,thisishowIcanrecognizebreathingthat’sgoodforneither.”Youlearntointerprettheclues.Atfirstyourconclusionshavetobetentative.Butremember,weareworkingonaskillhere.Ittakestimetodevelopaskillbutthesearethequalitiesyouneed.Youwanttohavethedesiretoworkontheskill,youwanttobepersistent,stickwithit,andbeintentonwhatyou’redoing.Bereallyobservant.Thenfinallyuseyourintelligencetoaskquestions,bringthatpropertyofappropriateattentiontowhatyou’redoing.Whenthingsdon’twork,useyourimagination,useyouringenuitytofigureoutotherwaysofmakingthemwork.Youcan’texpectalltheinstructionstocomeinthebook.
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It’slikelearninganyskill.Inthebeginningyoustartwithinstructionsthatcomeinthebookorwhattheteachersays.AjaanLee’sexampleisofweavingabasket.Youweaveabasketastheteachertellsyouto,thenyoulookat:Itlooksprettycrummy.Butinsteadofgivingup,yousay,“Let’sweaveanotherbasket.”Trytolearnfromyourmistakeswiththefirstone.Whywastheweavinguneven?Doesthebasketlooktooshort?Toofat?Doesitlookcrooked?Whatcanyoudotomakeitbetter?Thisiswhereinsteadoflearningfromtheteacher,youstartlearningfromthestraworwhateveritisyouusetoweavethebasket.Youstartlearningfromyourbasket,youlearnfromyourefforts,youlearnfromyourmistakes.
Peoplewhotendtoengageinalotofselfrecriminationfindthishard.Thisiswhyit’sgoodtothinkaboutthatuniversalprinciple,thateverybodyhastogothroughthisstage.Andit’sanimportantstagebecauseyourefineyourdiscernmentasyoudothis.Discernmentisthequalitythat’sgoingtopurifythemind.It’sgoingtoleadyoutoawakening.Youcan’tsithereandsimplyhopeforawakeningtocomeoutoftheskyandwhapyouacrossthehead.Itcomesfromrefiningyourdiscernmentsothatyouseewhat’sgoingon.Youseewhereyourintentionsareskillful,youseewhereyourintentionsareunskillful.Andultimatelyyouseewhatliesbeyondintention.Becauseit’sinyourfreedomtomakechoicesrighthereinthepresentmoment:That’sthespotwherefreedomshouldbeinvestigated.Thepotentialforfreedomisgoingtobefoundrightaroundhere.
ThisiswhytheBuddhahasyoufocusonissuesofyouractions,yourintentions,andtheirresults.Thereallyliberatingpotentialofyourawarenessliesrightaroundthere.Sothisiswhereyouwanttolook.Thisiswhyappropriateattentionisthemostcrucialfactorinthepractice,theapproachthatlooksatallofthisasaskillthatyou’reworkingoninthehopesofbecomingmoreandmoreskillfulinhowyouact,moreandmoreskillfulinhowyouevaluatetheresultsofyouractions,andhowyoulearnfromyourmistakes.
Whenyoubringthisqualityofappropriateattentiontothepresentmoment,you’resettingyourpracticeontheproperfooting.Andtheninthatcontextyoudevelopmindfulness.Inotherwords,youtrytokeepthebreathinmind.Youtrytokeepthisperspective,theperspectiveoftryingtobeskillfulinmind.Andthenyoucanbealerttowhat’sactuallyhappening,interpretingitwithinthatframeworkofwhat’sskillfulandwhat’snot,theframeworkofthatlargerviewthathelpsmakesurethatyoudon’tgettiedupinhowyou’reamiserablemeditator,orhowthisisnevergoingtowork.Youjustdropthat.Everybodygoesthroughthestageofbeingamiserablemeditator.Thegoodmeditatorsaretheoneswhodon’tstopthere.Theylearnfromtheirmistakes.Sokeepthatperspectiveinmind.
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That’showtheskillofmeditationcanbegintoshowitsstuff,whatitreallycandoforyou.Everytimeyousitdowntomeditate,alwaystrytokeepthatframeworkinmind,thatperspectiveinmind.Becausethat’swhatmakesprogresspossible.That’swhatfocusesyouinthepresentmomentintheproperway.Wealwayshearthatmeditationmeansbeinginthepresentmoment.Itdoesn’tmeanjustbeingthere.You’vegottoknowwhattolookfor,whatquestionstoask.Andthat’swherethefacultyofappropriateattentionpointsyouintherightdirection.
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TheBalanceofPowerMay13,2006
There’sabalanceofpowerinthemind,inthesamewaythatthere’sabalanceofpowerintheworldoutside.Wehavealotofdifferentdesires,andthere’satensionamongthem.Butaslongaseachofthemhasitssayinonewayortheother,thingsarerelativelypeaceful.Notreallypeacefulinside,there’salotofpullingandpushing.Andthereisalotofhypeanddesirescomealong.Eachofthemsays,hey,Iamyourfriend.Icanbringyouhappiness.Andwhenyougivein,thedesiredoesn’tseemallthatbad.Whetheritreallygivesyouhappinessornot,that’sanothermatter.
Psychologistshavefoundthatwearereallybadatfiguringoutwhat’sgoingtogiveustruehappiness.Wetendtooverestimatealmostallofourdesires.That’swhatkeepsusgoing,going,searchingforthis,searchingforthat,keepingonlookingfornewthings.Andtheneveryonceinawhile,thingsbegintobreakdown.Webegintorealizethatthedesireswe’vebeenbefriendingallalongarenotreallyourtruefriends.Likethatchantjustnowonfriendship—itwasn’treferringonlytooutsidefriendsandnon-friends.Wehaveinsidefriendsandnon-friends,theoneswhoflatterandcajole,ourcompanionsinruinousfun,someofourdesiresarelikethat.Whenyourealizethat,youwanttoswitchtootherdesires.Adesirecomesintothemindforsomerealpeace.Wouldn’titbegoodifwecouldfindtruehappiness?Ahappinessthatdoesn’tcauseanyharmtoourselves,doesn’tcauseanyharmtoanybodyelse,seemslikeaperfectlyreasonabledesire.Butthenyouseepartsofthemindwillrebel.They’llfightback.
It’sthesameaswiththeworldoutside.LookontheTVandit’slikeeverycorporationintheworldisyourfriend.Theybringthegoodthingstolifeastheysay.Butthenifyoustartlookingintotheirbusinesspractices,youfindtheyareprettynefarious.Someofthemmaketheirmoneyoffgenuinesufferingofotherpeople.Andsomeofthemactuallyfindthatwaristotheirbestinterest.Ifyoutrytoimagineaworldorderinwhicheverybodycouldlivetogetherpeacefully,itseemssensible,whycan’twelivetogetherpeacefully?Whycan’tpeoplenotcauseharmtooneanother?Butthereareinterestsouttherethatwouldactuallyloseiftherewerepeace,iftherewerenosuffering.Andtheyfightback.Themoreyoutrytocausearevolutionintheworldoutside,themorethesepowersfightbackatyou,trytodivertyourattentionfromtherealissue.Iftheycan’tdothat,thenit’sout-and-outbattle.
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Soyouneedallies.It’sthesameinthemind.Ifyouaregoingtocreatearevolutioninthemindwherethemindcanactuallyfunctionwithoutcausinganyharmtoitselforotherpeople,youneedalliesinthefight.Thisiswhywemeditate.Thisiswhywedeveloprightconcentration.Thisisourmainally.Inthecomparisontheyhaveofthedifferentqualitiesonthepath,concentrationisyourfood.It’swhatgivesyournourishment.
Soyouwanttodevelopthesealliesasmuchyoucan.Inotherwordstheideaofbeingpeaceful,amindthatcausesnoharm,itsoundsnicebutifitdoesn’tgiveyousomeimmediatevisceralpleasure,it’sgoingtobeaharduphillbattle.Becauseyourotherdesiressay:quick,look,hereisaquickfix.Justdothis,dothat,you’llfeelgreat.Eventhoughthefeelinggreatmaynotlastlong,thereisapartofyouthatgivesinveryeasily.Thatfindsithardtowaitforresultswaydowntheline.Soinordertogetthatpartofthemindonyourside,yousay,here,here’sanicecomfortablebreath,breatheinawaythatfeelsgood,breatheinawaythatfeelsrefreshing,gratifying.Experimenttoseewhatkindofbreathingwilldothatforyou.Youmakethebreathyourfriend.Thepleasurethatcomesfromcomfortablebreathing,thatcanbeyourfriendaswell.
Sofigureouthowtoexperimentwiththebreath,becausesometimesjusttheprocessofexperimentationtakesawhilebeforeyoucandoitskillfully.Inotherwordssometimesyoupushtoomuch,youstretchthebreathtoomuch,youtrytoforcethingstoomuch.Youfindtensionindifferentpartsofthebodyandyoutrytoattackittoodirectly,thenitfightsback.Whatthismeansisyou’vegottolearntodevelopsomemorefinesse,that’ssomethingthatcomeswithtime.Attheveryleasttrytogetatleastonepartofthebodythatfeelsgood.Trytofindthepartthatfeelscentral,thatyouareonreallyintimatetermswith.Atleastmakethispartgood.Soitfeelscomfortableasyoubreathein,youarenotsqueezingorpushingitorpullingit,andthenallowittomaintainthatsenseofeaseasyoubreatheout.Ifthere’sanytensionortightnessthatyoucandetectthere,allowthattodissolveaway.Inthiswayyoubegintofindafriendinside.Thenthepartsofthemindthatwantsomeimmediategratification,they’llbecomeyourfriendstoo,they’lllikeit.Thenyouworkonallowingthatsenseofeasetospreadtodifferentpartsthebody.
Andthisissomethingeachofushastofindourownwayofdoing.Insomecasesyoumaintainyourcenteronthatoriginalspotandjustthinkofexpandingyourframeofawareness,yourfieldofawarenesstobelargerandlargerandlarger,andthenthinkoftheeasespreadingalongwithyourawareness.That’sonewayofdoingit.
Anotherwayistogothroughthebodysectionbysection.AjaanLeehasyoustartatthebackoftheneck,goingdowntheback.Somepeoplefindthateasy,otherpeoplefindithard.Ifyoufindithard,youmightwanttostart,sayaround
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thenavel,becausethemovementofthebreathiseasiertoseethere.Somakesurethatyourabdomenisrelaxedasyoubreathein,relaxedasyoubreatheout.Thengoaroundtotheback,thesmalloftheback,keepthatrelaxed.Anypartsofthebackthatseemtobepullingyououtofanicestraightposture,allowthosetorelax.Soagaintheystayrelaxedasyoubreathein,relaxedasyoubreatheout.Andthenmoveup,solarplexus,thenaroundthebodyfromthesolarplexustothebackatthesameheight,andbacktothesolarplexusagain.Thenmoveuptothemiddleofthechest,andthesamewayaroundthebodyinthechestarea,thenthebaseofthethroat,andthehead.Youcangodowntheshoulderstothearms,andthenstartatthehips,goingdownthelegstothetoes.Workthroughthebody,sectionbysection,makingsurethatwhateversectionyou’refocusedonfeelsatleastundisturbedbythebreath.Andtheremayactuallybeasensationthat’srelatedtothebreathingprocess,soallowittofeelcomfortableasyoubreathein,comfortableasyoubreatheout.Andyoucangothroughthebodylikethisasmanytimesasyoulike,untilyouarereadytosettledown.Thenfindonespotthenspreadyourawarenessoutfromthatspot.Soyouareawareofthewholebodybreathingin,thewholebodybreathingout.Anditfeelsgood,itfeelsconnected.
Thiswayyouarebeginningtogetafriend,you’vegotyouralliesinthisrevolution.Becausetherewillbepartsofthemindthatstartcomplaining.Theydon’tgettowanderaroundastheyusedto.Theydon’thavetherunoftheplacethattheyareusedtohaving.Butwiththesenseoffullbodyawareness,itfeelsgood,feelsrefreshingjusttobreathe.Thatbeginstochangethebalanceofpower.Thisisnottosaythatitwillgraduallyallbecomemoreandmorepeacefulwithoutproblems,therewillbeupsanddowns.Butovertimeyoufindthatthereisashiftandwhenthereisthissenseofease,youhavetobecarefulnottojustwallowinitandforgetwhereitcomesfrom.Itcomesfromyouralertnessandyourmindfulness.Mindfulnessiskeepingthebreathinmind,keepingthevarioustechniquesthatyouaregoingtousewiththebreathinmind.Alertnessischeckingtoseehowthingsaregoing.Intermsofrightconcentrationorwhattheycalljhana,thesethendevelopintodirectedthoughtandevaluation.Directedthoughtiswhenyoukeepyourthoughtsononetopic.Andthenevaluationisthatyoucheckhowthingsaregoingandmakingadjustmentsasyouneedto.Thentheotherfactorissinglenessofpreoccupation,meansyoureallyareonewiththebreath.Itfeelslikethebreathisfillingthewholebody,yourawarenessisfillingthewholebody.Everythingisone,it’snotsplittingoffintotwo,three,four,five,thewayitnormallydoes.
Sothosearethecauses.Makesureyou’vegotthecausesright.Thenthesenseofease,senseofrefreshment,ofrapture,thosewillcome.Andaslongasyoustaywiththecauses,theeaseandrapturewilljustkeeponcoming.It’slikehavinga
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job.Aslongasyoustickwiththejob,yourwageskeepcoming.IfyoudecideI’vehadenoughofthisworking,Iwanttoenjoythewages,wellthereisnomoreincome.Andyoufindyourselfsoonattheendofyourmoney.Butifyoukeeponworking,theresultskeeponcoming.Thisisworkinpleasure.Youareworkingwithyourveryintimatesenseofthebody.Youareworkinginawaythatmakesitfeelgood.
ThisiswhytheBuddhasaidthisissuchanimportantpartofthepractice,becauseitgivesyouyourallies.Andalsoopensyourmindtonewpossibilities.Itispossibletofindasenseofhappiness,asenseofease,refreshmentwithoutfollowingyouroldsensorydesires.Thepassagewelookedattodayduringthestudygroup,wheretheBuddhasaysitispossiblethatsomeonewillknow,haveinsightintothedrawbacksofsensualdesire.Butiftheydon’tknowapleasurethatliesoutsideofsensualdesire,itjustwon’tmakeanydifference,they’lljustkeepgoingbacktotheirsameoldways.Butifyouprovidethemindwiththisalternative,thereisasenseofeaseandrefreshmentthatcomessimplyfrombreathing,fullyinhabitingyourbody,notrunningoutafterotherthings.Onceyouhavethatalternative,thenit’saloteasiertolookatthepleasureyouusedtogetfromindulginginsights,sounds,smellsandtastesandtactilesensations.Seeingthedrawbacks,beingfrankwithyourselfaboutthedrawbacks.Inthepastitwashardtobefrankaboutthem,becauseyoufeltthat,gosh,ifyoucouldn’tfindpleasurehere,wherewouldyoufindit?Therewouldbenopleasureinlifeatall.
Butnowyou’vegotanalternative.Thatchangesthebalanceofpower.Soyouseerighthere,there’sasenseofeaseandrefreshment.Youdon’thavetospendallthattimeandmoneyandeffortchasingdownthingsthatjustturnintoshadowsandmirages.Andevenwhenyoudogetwhatyoulikeintheoutsideworld,itdoesn’talwaysstaywithyou.TheBuddhacomparesitwithborrowedgoods.Theoriginalownerscantakethatawayatanytime.Thepleasure,say,yougetoutofanotherperson,doesn’treallybelongtoyou.Itbelongstothatotherperson.Iftheydecidethey’vehadenoughofyou,that’sit.Youdon’thaveanyrights.
Thereistheimageofthemansittinginthetree.Hecomestoafruittree,there’snofruitonthegroundbutthereisfruitinthetree.Heknowshowtoclimbthetree.Sohegoesupandhestaysinthetreeeatingthefruit.Anothermancomesalong,whoalsowantsfruit,buthedoesn’tknowhowclimbthetree,buthehasanaxinhishands.Soheisgoingtochopthetreedown.Therearelotsofdrawbackstosensualdesireandit’seasyforustoseethem.Butpartofthemindrefuses.It’safraid,becauseifwedon’tallowourselvestogettotallyimmersedinsensualdesires,toreallygetcarriedawaybythem,wefearthereisgoingtobenopleasureinlifeatall.
Soit’simportantthatyoulearnhowtodevelopthissenseofabsorptionin
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thebreath,pleasurable,refreshing,feelsreallygoodjustbeinghere.Thatchangesyoursenseoftherangeofpossibilities.Thereisapleasurethatdoesn’tdependonthosethingsoutside,it’sperfectlyfinerighthere.It’snourishing.Andeventhoughsimpleconcentrationisnotgoingtototallysolvetheproblemofthewaythemindcausesitselfsuffering,itreallychangesthebalanceofpower.You’vegotmorealliesinthisrevolutionyouaretryingtocreateinthemind.Wherethemindcanliveatpeacewithitselfwithoutcausinganyharmforyou,anyharmforanybodyelse.That’syourdesire.
Asforthepeaceintheworld,astheBuddhasaid,theworldneverhasenough.It’sinsatiable.It’saslavetocraving.Butyoudon’thavetobeaslavetocraving.Youcanfreeyourselfbyfindingnewalliesinthefight.Thisisyourpathtofreedom.Itseemssimplejustwatchingthebreath.Itisnoteasy,butasyouworkwithitandreallyapproachitasdevelopingaskillthatmaytaketime,itmaytakeeffort,butit’sreallyworthallthetimeandalltheeffort.Becauseitdoescreatethatpossibilitythatlivingwithoutcausingsuffering,livingwithoutcausingharm,livingwithtruepeace,attheveryleastwithpeaceinside—that’sagenuinepossibility.Andbecauseit’spossible,it’sworthallthetimeandeffortthatgoesintofindingit,developingit,changingthisbalanceofpowerinthemind.
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PeopleSufferfromTheirThinkingJuly4,2006
ApassageintheteachingsofAjaanDundescribesanincidentwhenawomancametohimandjustpouredouthersoulabouttheproblemsinherfamily—worriedaboutherson,worriedaboutthis,worriedaboutthat—andsohetriedtoconsoleherasbesthecould.Aftersheleft,hecommentedtooneofhisstudents,“Peoplethesedayssufferbecauseoftheirthinking.”It’sinterestingthewayhesaidthat—“peoplethesedays”—asifpeopledidn’tsufferfromtheirthinkinginthepast.Maybehemeantthatpriortothattime,Thailandwaspoorandmostpeoplewerejustworriedabouteating,surviving.Nowthatpeoplehavebecomewealthier,foodiseasiertoget,jobsareeasiertoget,theirthinkingtakesoverandthatmakesthemsuffer.
Thisiscertainlytrueinspadesaboutpeopleinthemodernworldbecausesomuchinthemodernworldteachesusharmfulwaysofthinking.Themassmediaarepredicatedontheideathatyouarelackingandyouneedwhatwe’vegottosell.That’sthemessagethey’reconstantlytryingtogetthroughtoyou.Andwhenyou’reexposedtothatmessagelongenough,youstartbelievingit.
Thefirststepinthecureistogetawayfromthemedia,sothatthemessageisn’tbeingdrummedintoyouallthetime.Buteventhen,onceyou’vebeenusedtothinkinginthoseterms,it’shardtogetthemoutofyoursystem.Thisiswhywehavetotrainthemind.Therearebasicallytwowaysofapproachingtheproblem.Oneistostopthinking,andtheotheristolearntothinkindifferentways,waysthatareactuallyhelpfultoyoutoputanendtosufferingratherthanpilingonmoresuffering.
Asameditator,you’vegottolearnhowtousebothapproaches,learningtoletthemindrestsothatitdoesn’thavetobeoccupiedwiththoughtsallthetime;andthen,whenthetimecomeswhenyoureallydohavetothink,learninghowtothinkinwaysthatarehelpfulratherthanharmful.Andevenwhenyou’retryingtogetthemindtobestill,itrequiresacertainamountofthoughtbeforehand.You’vegottoconvinceyourselfthisisaworthwhileactivity,sittingherefocusingonyourbreath.Thenyouhavetothinkaboutlettingthebreathbecomfortable,tryingnottoforcethebreathtoomuch,justnoticingwhatkindofrhythmofbreathingfeelsgoodrightnow.Thisrequiressomethought,butit’sconstructivethought.It’sokaytothinkandposequestionsaroundthisissue,becausethatkindofthinkingandquestioninggetsyoumoreabsorbedinthebreath.
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It’snotamatterofforcingthemindtostaywiththebreathnomatterwhat.Ifyouputtoomuchforceonthemindlikethat,it’sgoingtorebel.It’sliketryingtoholdabeachballunderwater.Assoonasyourgriploosensupabit,theballgoesshootingupoutofthewater.Whatyou’vegottolearnishowtogetthemindinterestedinthebreath.Realizethatthisenergyinthebodythatgoesalongwiththebreathingisanimportantfactorinkeepingthebodyhealthy:notjustalivebuthealthyaswell.Iftheenergyflowssmoothly,ifallthenervesinthebodygetbathedinthebreath,that’sgoingtobegoodforthebody.Whenthebodyismorecomfortable,it’seasiertosettledownandstayrighthere.Itfeelsgood.There’sasenseoffullness,asenseofeasethatyoucandevelopjustbythinkingoftheenergyflowingthroughthebodyallthetime.Assoonasthebreathstartscomingin,theenergyisalreadyflowingthroughallthenerves.Assoonasitgoesout,it’sdispersingoutthroughalltheporesofthebody.Thinkinginthiswayhelpsthemindtosettledownandgivesitaplacetorestwhenitdoesn’thavetothink.
Buttheremaybeapartofyourmindsaying:“Whatareyoudoing?Thisisawasteoftime.You’vegotalltheseotherissuesyou’vegottoworryabout.”Andsometimesyoucansay,“NoI’msorry,thisisnotthetimeforthat,”andit’llstop.Othertimesthough,you’vegottoreasonwiththemind.Thisiswhywehavethechantsbeforethemeditation.ThisiswhytheBuddhagavesomanydiscoursestohelpyouseethatitreallyisimportanttotrainthemind,thatthisisthemostimportantthingyoucandoinlife.Asforalltheotherissuesyoumightcarryaround,you’vegottolearnhowtolookatthosefromadistantperspective.Alltoooftenwe’remuchtooclosetotheissuesinourlives,dealingwithissuesinourfamily,issuesatwork,ourownfrustrationwithourselves,andwegetournoserightintoit.Whenyougettooentangledintheseissues,it’shardtogetaperspective.
SothepurposeoftheDhammaistohelpgiveyouaperspectivethatwillhelpyoustepbackandlookattheseissuesinthelong-term.Getabettersenseofwhat’sreallyimportantinlifeandwhat’snotimportantinlife.TheBuddhatalksaboutfourGuardianMeditations.Thesearethingstothinkaboutifyouhavetroublegettingthemindtosettledown.Therearefourtopicsinall:theBuddha,goodwill,thefoulnessofthebody,andmindfulnessofdeath.
TherearedifferentwaysyoucanthinkabouttheBuddha.Ifyoufindthatthemindneedssomeconsolingandreassuring—inotherwords,itneedssomegentletreatment—justthinkaboutthefactthattheBuddhaprovedwithhislifethatitispossibleforhumanbeingstofindtruehappiness.That’sthebasicmessagehislifesends.Andit’sanimportantmessage.Becauseformostofus,welookathumanlifeandwhatisit?Peoplegetborn,theygothroughallthistroubletogetaneducation.Somepeoplegetmarried,havekids.Sometimesitworksout,
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sometimesitdoesn’t.Thenwhathappens?Theygetold.Theirbodystopsfunctioning.Andsometimesdeathandillnessdon’thappenquickly.Therearetheselonglingeringillnessesandthentheydie.Andyouwonder,“Whatisthatallabout?”Allthatneedlesssuffering.Youlookaroundandthatseemstobeeveryone’slife.
TheBuddha’slifestoryisverydifferent.Hefoundthatit’spossiblethroughyourowneffortstoattainahappinessthat’snotaffectedbyaging,illness,anddeath.Inotherwords,thereisapartofthemindthatliesbeyondthesethings.Youcanlookataging,illness,anddeathaslittleissues.Italsohelpstolookatalotoftheotherissuesinyourdailylife,toseethemaslittlethingsaswell—andtoremindyouitispossibletofindtruehappiness.Itmaytakealongtime,butthatpossibilityisthere.Thingsarenothopeless.
That’sonewayofthinkingabouttheBuddha.Nowifyoufindthatyou’regettinglazyinyourpractice,theotherwayyoucanthinkabouttheBuddhaistoremindyourselfthattheBuddhawashere2600yearsagoteachingthislesson.Youwereprobablyheresomeplacetoo.Whydidn’tyoutakethelessontoheartbackthen?Whyareyoustillhangingaroundnow?Howmuchlongerisitgoingtotakeyou?It’sveryrarethatwehaveBuddhasinthisworld.Thetextstalkabouthowmanythousandsofyearsit’sgoingtobebeforethenextBuddhaappears.Andinthemeantimehisteachingsaregoingtobeforgotten.Whatareyougoingtodothen?Whenyouthinkinthisway,itgivesalittlemoreoomphtoyourpractice,moreencouragementtoputmoreeffortin.
So,youcanthinkabouttheBuddhaeitherinawaythat’sconsolingorinawaythatlightsafireunderyou.LookatyourstateofmindandseewhichwayofthinkingabouttheBuddhaishelpfulrightnowandthenapplythat.Oneofthebigtragediesofhumanlifeisthatwehavethispowertothinkandyetforthemostpartthemindseemstohaveamindofitsown.Auselesstopiccanabsorbyouandobsessyouanditseemslikeit’sgotholdofyouandwon’tletyougo.Actuallythat’snotwhat’shappening.Thethoughtisn’tholdingontoyou.You’reholdingontothethinking,eventhethinkingthatseemstobethemostfrustratingandmaddening.Onepartofthemindactuallygetssomepleasureoutofit,otherwiseitwouldn’tholdon—thesensethatithastodothiskindofthinkingorhastobrowbeatitselforwhatever.You’vegottolearnhowtoquestionthat:“WhatpleasureamIgettingoutofthisthinkingthat’sdrivingmecrazy?InwhatsensedoIfeelIhavetodoit?IstheregoingtobearewardformeifIdothisobsessivethinking?”Lookintothat.Andwhenyoucancatchsightofsomethingofthatsorthappening,thenit’saloteasiertoletgo.
TheotherthreeGuardianMeditationsoperateinasimilarmanner.Youcanthinkabouttheminwaysthatareconsolingorinwaysthatgiveyoumoreofapush.Forinstance,thoughtsofgoodwill:It’sgoodtothinkthoughtsofwishing
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happinessforeverybody,startingwithyourselfandthenspreadingitaround,becausethatkindofthoughtholdsnoharm.Itremindsyouthatyoudon’tgainanyadvantagefromanybodyelse’ssuffering,sowhywouldyouwanttowishsufferingonanyoneelse?Thishelpsgiveyoualargerperspectiveontheissuesoflife.Particularlyifthere’sacycleofrevengesomeplaceinyourlife,thishelpspullyouout.Helpsyoustepback.Ofcoursethemorestringentsideofmettaisthatifyoureallydowishyourselfhappiness,whatareyoudoing?Whyareyoulivingthisway?Whydoyoudothesethings?Whydoyousaythesethings?Whydoyouthinkthesethings?Ifyouwerereallyseriousaboutyourhappiness,you’dchangethewayyoulive.Inthisway,thoughtsofgoodwillcanactasacarrotorastick,dependingonwhatyouneed.
ThethirdGuardianmeditation:thefoulnessofthebody.Youcanthinkaboutthatinaconsolingwayoramorestringentway.Theconsolingwayistoremindyourselfthatmanyoftheheavyissuesinlifearebasedonmeetingtheneedsofthebody.Butlookatthebody.Whatisit?Justafeworgansthataregoingtofunctiontogetherforawhileandthenfallapart.Andalotoftheseheavyissuesaroundthebodyarereallynotallthatimportant.Whymakethebodysuchabigdeal?
Asforthestringentside,whenyouseethatyou’rereallyattachedtothebody,askyourself:Well,whatisithereinthebodythat’sreallyworthbeingproudabout?TheBuddhaoncesaid,aftercatalogingallthedifferentthingsthatthebodydoes,allthestuffinsidethebody,andthenwhathappenstothebodyasitagesanddies,“Whoeverwouldthinkofexaltinghimselfordisparagingothersonthebasisofthisbody:Whatisthatifnotblindness?”Inotherwords,yourbodymaybestronger,morefit,morebeautiful,whatever,butsowhat?It’sstillmadeofdisgustingthingsandoozesdisgustingthings,andissubjecttoallsortsofdiseases.Itdies.Sowhat’ssogreataboutthat?
Recollectionofdeathfunctionsintwowaysaswell.Theconsolingsideisthatwhatevertheissuesyouhaveinlife,therewillcomeatimewhentheydon’tmatteranymore.Youpassaway,theotherpeoplepassaway,everything’sallgoingtobeforgotten.Sotheissuesthatloomsolargeinyourliferightnow:Youcanlookatthemassomethingalotsmaller.They’renotsooverwhelming.Ontheotherhand,youcanusethoughtsaboutdeathtorealizeyoudon’tknowwhenyou’regoingtodie.TheBuddhahashisdisciplesreflecteveryeveningatsunset:Thismaybethelastsunsetyou’lleversee.Areyoureadytogo?TheanswerisusuallyNo.Thenthequestionis,howcanyoubestprepareyourmind?Thebestthingyoucandoistotrainthemindtohavemoremindfulness,morediscernment,morealertness,sothatifdeathdoescome,theminddoesn’thavetosuffer.Hehasyouthinkthesamewayeverymorningatsunrise:Thismaybeyourlastsunrise.Areyoureadytogo?No.Ifnot,thentrainyourmind.It’snot
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thecasethatwhendeathcomeswehavenowayofhelpingthesituation.Thebodymaydie,buttheminddoesn’thavetosufferwiththebody’sdeathifyou’remindfulenough,ifyouhaveenoughconcentration,ifyouhaveenoughalertnessanddiscernment.Soworkonbuildingthesequalitiesnow,whileyoucan.
Thesearesomeofthewaysinwhichthinkingcanactuallyhelpyou.Itgivesyoutherightattitude.Thequestionislearninghowtoapplythesedifferenttopicsinawaythat’sappropriateforyourneedsrightnow.Thatrequireslearninghowtolookatyourownmindtoseewhatitneeds.Agoodruleofthumbisusuallytostartwiththemoreconsolingsideandseeifthatworks,ifitgivesyoutheenergyyouneedtopractice.Iftheconsolingsidedoesn’twork,youcanusethemorestringentside,toseeifthatworks.Onceyouseethatthemindiswillingtodropallofitsoutsideconcernsandsettledown,thenyoucandropthatthinkingandjustbewiththestillness.
Alotofthemeditationgoesbackandforthbetweenbeingstillandthinking,investigatingandthenbeingstillagain,investigating,beingstillagain.Themoresolidyourconcentration,thenthemoresubtleyourthinkingcanbe,themoresubtleyourpowersofobservationandanalysisinthepresentmomentcanbe.Meditationpracticeisnotjustamatterofforcingthemindtobestill.You’vegottolearnhowtoreasonwithitsothatitcanletgoatleastenoughtoallowthemindtosettledownforawhile.Onceit’ssettleddownforawhile,thenyoucanreasonwithitagainsothatitcanletgoevenmore,ofmoresubtlethings,thethingsyoumissedwhenthemindwasbouncingallovertheplacelikeaping-pongball.Nowthatit’smorestill,youcanbegintoseemoresubtleattachments.Learnhowtoinvestigatethem.Thenwhenyouletgoofthose,themindwillbestillonanevendeeperlevel.Learnhowtopursueitbackandforthlikethis.Thinkingandbeingstill.Thinkingandbeingstill.Sothesetwoprocessescanhelpeachotheralong.
Whenyouunderstandthemeditationinthisway,theresultsgoalotdeeper.AndtheyreallydohelpyoufindthehappinesstheBuddhafound,thehappinessthatisn’tdependentonanythingall,butjustsimplyis.It’sthere.Thepotentialisalreadythereinthemind.Theissueissimplylearninghowtousethefacultiesinthemind—itsabilitytobestill,itsabilitytoinvestigate,itsabilitytothink—inawaythatreallyishelpfulratherthanthenormaleverydaywayweusethem,whichjustpilesmoresufferingontopofsuffering.
Solookatyourmindrightnowandseewhatitneeds.Doesitneedconsoling,doesitneedthestickratherthanthecarrot,orisitreadyjusttosettledown?Learntoobserveyourmindthenprovideitwhatitneeds.
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DiscernmentAugust6,2006
Ifyoueverhadtotacklealargeoroverwhelmingjob,you’vehadtolearnthebasicprinciplethatifyouwanttogetanywherewithit,youhavetobreakitdownintolittlejobs,intomanageablepieces.Thenyoutacklethepiecesbitbybitbybit,andafterawhileyoufindthejobgetsdone.Youneedthelargeoverviewsothatyouknowhowtobreakitdownintomanageablepieces,butwhenyouactuallydothework,youfocusonthelittlebitsandpieces.
Thisjobwehavehereoftacklingsufferingisthesamesortofthing.Itseemsoverwhelming.Youcanthinkofitasthishugebigmass,andtheBuddhasometimestalksaboutitasamassofsuffering—becausethat’showmostofusexperienceit,especiallywhenitgetsreallybig,whenitreallyweighsdownonthemind.
Butthewholepurposeofdiscernmentistobeabletobreakitdownintolittlepiecessothatyoucanseehowit’sconstructedandhowitdoesn’thavetobeconstructed.ThisiswhattheBuddha’steachingsonthefiveaggregates,thesixsensespheres,thefourorthesixproperties,dependentco-arising,arefor.They’realldesignedtotakesufferingandtobreakitdownintomanageablepieces.Thereasonwecallthisdiscernmentisjustthat—itsabilitytoseesubtledistinctions—becausethepiecesaresubtleandthedistinctionsbetweenthemaresubtle.
Thisiswhywehavetopracticeconcentrationasabasisforthiskindofdiscernment.Ifyourmindisn’treallystill,ifyourawarenessisn’treallysharpandquick,you’regoingtomissallthesubtleties.Everythinggetsglommedtogether.It’sallrighthere,butifyoudon’tseethedistinctions,everythingisgoingtostayjustasabiglumprighthere,abigmassrighthereinthepresentmoment.
Say,forinstance,thatyou’refeelingasenseofdepression,asenseofsadness.There’saphysicalsidetoitandthere’sthementalside.Thementalsideismadeupoflotsoflittlethoughtsthatareallglommedtogether.SotheBuddharecommendsthatyoutakeitapartintermsofthekhandhas,intermsoftheaggregates.Lookforthefeeling,andthenlookfortheperception.Animportantperceptionissaying,“Thisismysuffering,thisishappeningtome,”whichmaybetruebutyoudon’thavetothinkit.It’sanoptionalthought.Youcouldsimplysay,“Thisissuffering,”andleaveitatthat.Thatwouldadequatelydescribethesituationandwouldalsobemorehelpful.Thethingis,youhavetocatchthemindintheactofapplyingthatparticularperception.Itwilldoitrepeatedly
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againandagainandagain.That’swhatclingingis.It’sholdingontoaparticularthoughtandjustrepeatingitoverandoveragain.
Whenyoucanseethathappening,yourealizethatyou’vegotthechoicetodropit.Youdon’thavetokeephittingyourselfoverthehead.Thisisthesameprinciplethatappliestorightspeech.AstheBuddhasaid,therearethingsthatmaybetruebutifthey’renotuseful,ifthisisnottherighttimeforthem,wedon’tsaythem.Takethatprincipleandapplyittothemind,toyourinnerconversation.Theremaybeperceptionsthatinonewayorotheraretrueenough,butthey’renotusefulandthisisnottherighttimeforthem.They’reactuallycausingyousuffering,sowhybringthemin?
Ifphysicalsideofthesufferingiswhatseemsoppressive,takethingsapartintermsoftheproperties:earth,water,wind,andfire.Supposethere’sapaininyourknee.Thesensationsyou’vegotaroundthatpainintheknee:Whichonesarejustphysicalsensationsandwhichonesarefeeling?Inotherwords,whichonesarerupa,orform,andwhichonesarefeeling?Anysenseofheatisform,anysenseofmovementisform;coolness,solidity:thesethingsareallform.Butthenthere’sthefeelingofpainthatsortofflickersamongthem.It’ssomethingdifferent.It’sadifferentaggregate.Thisiswheretheaggregatesandtheelementscangettogether,andthisiswherewecandistinguishamongthem.Butonewayofdistinguishingbetweenfeelingandformisjustthat:trytoseewhichsensationsinthatsensationofpainaresimplytheaggregatesofform,thepropertiesofthebody,andwhicharetheactualfeeling.Trytoteasethesethingsout.Thisistheworkofdiscernment.Itdiscernsdistinctions,itseethingsclearly.
Thisiswhyit’scalleddiscernment.Youcouldtranslatethetermpaññaaswisdom,butthathasanentirelydifferentconnotation.IrememberthefirstyearwhenIwaspracticingwithAjaanFuang.Hekeptsaying,“Useyourpañña,”whichisboththePaliwordandtheThaiword.AtthetimeallIknewwasthatpaññaiswisdom,soItoldhim,“Idon’thaveanypañña.Hesaid,“Ofcourseyoudo.Ifyou’reahumanbeing,you’vegotsome.”Ibegantorealizemaybehewastalkingaboutsomethingelsebesideswisdom.AndIfinallyrealizeditwasdiscernment:seeingdistinctions,beingabletoteasethingsout.
Sowe’renotheretryingtogainthewisdomthatletsussimplyacceptthings.Sometimespeoplethinkthatthat’stheultimatewisdomofBuddhism:learningtobeequanimous,patient,acceptingofeverything.Sufferingcomes,andyoutellyourselfthatthat’sjustthenatureofexperience,that’sthewayitis.Cravingcomes,well,justacceptthecraving,that’sthewayitis.
Nowthatisthebeginningpartofdiscernment,theabilitytoadmitwhat’sgoingon.ButthenastheBuddhasaidinhisfirstsermon,discernmentisnotjustknowingthetruth,thatthisisthewaythingsare.Thereisalsoadutyoratasktodowitheachofthesetruths.Whenthere’ssuffering,youtrytocomprehendit.
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Andcomprehendingitdoesn’tmeansimplyacceptingit.Itmeansferretingoutthebitsandpiecesfromwhichit’sconstructed.Whataretherawmaterialsofsuffering?Itisjustthesethings:form,feeling,perception,fabrication,consciousness.Ifyoulookatthesufferinginthoseterms,takesalotofthestingout.Becauseasyouseetheperceptionthatit’s“my”sufferingorthat“I’m”sufferingisjustthat:it’samomentaryeventinthemind.Butitbringsabigstingwithit.Soyouhavethechoicenottosaythattoyourself,nottothinkintermsofthoseperceptions.Thenyoufindthatasyoutaketheeventsapart,teasethemapartthisway,there’slessandlessandlesssuffering.Thatbigmassofsufferinggetsbrokendownintolittlebits.AndasintheimageintheCanon,finallyitgetswinnowedintoahighwindandblownaway,becauseyourealizethatyouweretheonewho’sbeengluingallthesepiecestogether,andthenweighingyourselfdownwiththem.
Theprimaryingredientinthisglueisthesensethat“Iamtheonewhoissuffering,thisismysuffering,thisishappeningtome,I’minthemidstofthesuffering,orIamthesuffering,orthesufferingisinme.”TheBuddhahasyoutakethissensationofsufferingandteaseitapartintermsoftheaggregatesandthenaskofeachoftheseaggregates:“IsthissomethinginmeoramIinit?Isthismine?Isthisme?”Andasyou’reabletolookatthesethings—andit’snotgoingtobealittleblockthatyoucouldsitthereandwatch.It’sgoingtobeaveryquickeventinthemind,especiallythementalkhandhas.Butifyoulearnsimplytoobservethat,“Thereisthis,thereisthis,that’sall,”youseethatasyouencounterdifficultsituations—paininthebody,anythingdifficult,anythingthatwouldmakeyousuffer—youhavethechoicetothinkinwaysthatwouldmakeyousufferornot,becauseyoucanseetheseeventshappeningsimplyasevents.That’sall.
That’swhatdiscernmentisallabout.Ferretingthesethingsout,realizingthatthey’reindividualeventsinthemindandyoudon’thavetogluethemtogetherintheoldway.Youcanlookatthemfromadifferentstandpoint.
ThisiswhattheDhammadoes.Itgivesusanewframefromwhichtolookatthings.ThisiswhyDhammatalksarenotjusthereforinformation.They’reheretohelpyoulookatthingsinawholenewway,applyingthefournobletruthstoyourexperience.That’stheframeworktheBuddhagivesyou.
It’snotonlytheframeworkforhisteachings,butalsotheframeworkhe’dlikeyoutoapplytoyourexperience.It’shardtoshiftframeworks.We’reusedtoouroldframeworks,sowetendjusttobringthefournobletruthsinasnewinformation.Ifthat’salltheyare,justapieceofnewsyou’veheard,theyreallydon’tmakethatmuchdifference.Butifyoumakeupyourmindthatyou’regoingtolookateverythingfromthisperspective,andkeepatit,keepatit,youfindthatit’sreallyuseful.Itnotonlypointsoutthewaythingsare,butalso
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showswhatyoucandosothatyoudon’thavetosufferfromthewaythingsare.Sotrytogetthemindstillenoughtoallowyourdiscernmenttogetmore
andmorerefined,moreandmoresubtle.Itworksinstages.Themorestillthemindcanbe,themorerefinedyourdiscernmentcanbe,themoresubtletiesyoucansee—andthemoreyoucanputanendtoyoursuffering.AjaanFuangusedtosaythatthediscernmentthatcomesfromconcentrationisspecial.Itgoesdeeperintothemindthandiscernmentnotbasedonconcentration.Whenyou’veheardthetopicsofdiscernment—fournobletruths,fiveaggregates,sixsensespheres,theproperties,dependentco-arising—youcanhearthem,youcanthinkaboutthem,youcantalkaboutthem,butifyoudon’tactuallyseethesethingsinaction,theydon’tgotoyourheart.Thewholepurposeofconcentrationissoyoucanseetheminaction.Theyareveryquick,theyareverysubtlesoyouhavetobevery,verystill.Butifyouseetheminthestillness,theunderstandinggoesstraighttotheheart.That’swhereitreallycanmakeadifference.
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RightLivelihoodAugust7,2006
Ofallthefactorsinthepath,rightlivelihoodisprobablytheonethatreceivestheleastattention.Andsoit’sgoodtopaysomeattentiontoit.ThedefinitionintheCanonisprettysimple:youavoidwronglivelihoodandyousupportyourselfwithrightlivelihood.It’shardlyevenadefinitionatall,becauseitdoesn’texplaintheterm.
InotherpartsoftheCanon,though,theBuddhadoesdescriberightlivelihoodformonks:nohinting,noscheming,notradinggainforgain.Inotherwordsyoudon’tpromisetogivearewardtosomeonewhogivessomethingtoyou.Thisisthewaythemonkslive.It’sverydifferentfromthewaylaypeoplelive.Forlaypeople,tradeisthebasicmodeoflivelihood.Ifyougivemesomething,I’llgiveyousomethinginreturn.That’sthebasicmodeofoperationthroughoutlaylife.Butwhenyouordain,youdropthat.Andyoudon’tevenhint,don’tevenscheme.Youdon’teventrytoplantogetanythingoutofanybodyorthinkhowcanyouattractsupport,orhowcanyouattractdonationsfrompeople.Therearelotsofrulestomakesurethatonemonk,say,doesn’ttrytomonopolizeallthegenerosityofthelaypeopleattheexpenseoftheothermonks.Sothat’srightlivelihoodformonks.It’saverypurelivelihood.Youtakewhatyouget.Youcontentyourselfwithwhatyouget.It’spurelyaneconomyofgifts.
Forlaypeople,thereareacoupleofexamplesintheCanonwheretheBuddhasaystoavoidcertainkindsoftrade.Tradinginpoison,tradinginmeat,tradinginweapons,intoxicants,tradinginslaves:TheBuddhasaystoavoidthesethingsentirely.AndthenthereareacouplecaseswherepeoplecometotheBuddhaandsaythattheyhavebeentoldthattheirparticularlivelihoodactuallyhasaplaceforitinheaven.Inoneinstance,it’saprofessionalsoldierwhocomesandhe’sbeentoldbyhisteacherswhotaughthimthetradeofbeingasoldier,thatifyoudieinthebattle,you’regoingtotheheavenoftheheroeswhodieinbattle.Hewantstoknow:WhattheBuddhahastothinkaboutthat?TheBuddhaavoidstheanswer.TheguyaskshimthreetimesandtheBuddhafinallysays,“Well,sinceIcan’tgetpastyou,okay,I’lltellyou.Ifyou’reinthemidstofabattleandareconsumedbythethoughtoftryingtokillotherpeople,eitherfromgreed,angerordelusion,thatintentionisanunskillfulintention.Ifyoudiewiththestateofmind,yougotohell.Orifyouhavethewrongviewthatthisisgoingtotakeyoutoheaven,youstillgotohell,yougotothehellforpeoplewhodiein
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battle.Insteadofgoingtoheaven,it’sahell.There’sanothercasewhereanactorcomes,andhesays,“I’vebeentoldthat
whenyouentertainpeople,givethemenjoyment,yougototheheavenoflaughterwhereeverybody’senjoyingthemselves.”AndhewantstoknowwhattheBuddhathinksaboutthat.AgaintheBuddhaavoidsansweringuntiltheguyaskshimthreetimes.TheBuddhasays,“Okay,Ican’tgetpastyou,soI’lltellyou.Ifyou’retryingtoinspirepassion,aversion,anddelusioninpeoplethroughyouracting,thenwhenyoudie,yougotothehelloflaughter,i.e.,they’renotlaughingwithyou,they’relaughingatyou.
Soifyourlivelihoodinvolvesinspiringgreed,anger,anddelusioneitherinyourselfasyoudoitorinotherpeople—thinkaboutadvertising,allthegreedthatitinspiresinsomepeople—it’snotrightlivelihood.That’sthequestionofrightandwronglivelihoodoutside.
Butthenthere’sthewholequestionofhowyousupportyourmind.Inotherwords,byengaginginrightlivelihoodtherearemanytimesyouhavetogowithout.Especiallyasmonks,youcan’ttrytofigureoutwaysofattractingdonations,youcan’tfigureoutwaysofschemingorhintingorpromisingrewardsforpeoplewhogivedonations,intermsofgivingthemthingsinreturn.Thatmeansthattherearegoingtobetimeswhenyouhavetodowithout.Whenthathappens,it’simportanttothinkofyourothermeansofsupport:Yousupportthemind.Theminddoeshaveitsownbelongings,allthekarmaitcreates.Thosearethebelongingsofthemind.That’swhatsupportsthemind.Andjustasyourphysicalbelongingscaneitherweighyoudownorsupportyou,inthesamewayyouractionsweighyoudownorsupportyou.Whenyouthinkaboutthefactthatyourlivelihoodisnotplacingaburdenonotherpeoplethattheydon’twant,itgivesenergytothemind.Theknowledgethatyourlivelihoodispure,theknowledgethatyourlivelihoodishonest:Allofthesethingsgiveenergytothemind.Thesearebelongingsforthemind.
AjaanLeegivestheexampleofthemindbeinglikeataperecorder.NowadaysofcourseitwouldbeanMP3recorder.Whateveryoudo,itjustgetsrecorded,getsstashedaway,stashedawayinthemind.Sothinkaboutwhatyou’restashingaway.Ifyou’restashingawayhonesty,orarestashingawayanyoftheotherthegoodqualitiesofthemind,thisisasupport.Thesethingswillactuallycontributetothelonglife,thehealthofthemind.It’sjusttheoppositeoftheprinciplewhereyougainyourlivelihoodinwaysthatareunskillful.Eventhoughyoumayhavelotsofthings,thingsarenotreallysupportsforthemindatall.Ifyougettheminawaythat’sdishonestandyoustartthinkingaboutthedishonestthingsyoudidtogetthem,thesethingsactuallyweightheminddown.Soeventhoughyoumayhavematerialbelongingsthatseemtosupportthebody,theyareaweightonthemind,theyeatawayatthemind.
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Soremembertheimportantplacetolookforthelivelihoodofthemind.Rightlivelihood,ontheinnerlevel,iswhatyou’redoing,thequalityofwhatyou’redoing.Doesitsupportyou?Doesitgiveyouenergy?Whenyoucanreflectonthethingsthatyou’vedoneskillfully,thatreallyisenergizingforthemind.
Sokeepthisinmind.Ifthingsgetdifficultphysically—lookatthestateoftheworldrightnow.Itseemsliketherearepeoplewhowanttodestroycivilization.Theywanttomakelifedifficultforotherpeople.Andit’sthenatureofhumancivilizationthatnomatterhowgooditgets,it’sgoingtohavetodeteriorate.Itcouldhappeninourlifetime.Somakesureyouhaveyourvaluesstraight,sothatwhenitgetsdifficulttogainsupportforthebody,atleastyou’vegotsupportforthemind.Andthat’smuchmoreimportantbecausethat’sthetreasureyoutakewithyouwhenyougo.
TheimagetheygiveintheCanonisthatthegoodactionsyou’vedonearelikerelativeswaitingforyouontheotherside.They’rehappytoseeyou,theycomeupandtheygreetyou.Theysupportyou.That’smuchbetterthanbeingweigheddownbywhatyouhavetodoinordertoscrapetogethersomesupportforthebody,whichisgoingtodieanyhow.AnotherimagetheygiveintheCanonisthrowingarockinthewater.Nomatterhowmuchyoutrytoprayfortherocktoriseup,it’sjustnotgoingtoriseup.Asopposedtofloatingoilonwater:Theoilwillfloatontopofthewater.Nomatterhowmuchyoucurseit,itwon’tsink.
Sokeepthisinmindifthingsevergetdifficultphysically.Thesupportsforthebodyarenotyourtruetreasures.Thetreasuresthatarelastingaretheonesthemindrecordsaway,recordsaway,throughitsactions.Somakesureyou’rerecordinggoodactions,thingsthatwillsupportthemind,energizeit,provideforitshealthandlivelihood:thingslikethemeditationwearedoingrightnow.
AjaanSuwatwasonceaskedwhywedidn’thaveaGodinBuddhism.Infacttheguywhosaidthissaid,“YouguyswouldhaveareallygoodreligionhereifonlyyouhadaGod,soyou’dhaveasenseofsupportwhenthingsgetdifficult.”AjaanSuwat’sresponsewasreallygood.Hesaid,“IftherewereaGodwhocouldordainthatwhenIeat,everybodyintheworldgetsfull,I’dbowdowntothatGod.”Inotherwords,thenatureofsupportingthebodyisthateverythingjustgoesintothebodyanddisappears,disappears,asopposedtothesupportthatyoumakeforthemind.Notonlydoyoubenefit,butthepeoplearoundyoubenefitaswellifyousupportthemindwisely.
Sothatsenseofwell-being,thesenseofselfesteemthatcomesfromknowingyou’vedonesomethingright:That’sanimportantpartofthepath.Notonlyareyouenergizedbyit,butitalsoenergizesthepeoplearoundyou.That’sarealtreasure.Somakesurethatyoutreasureit.
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TheThinkingCureSeptember18,2006
TheBuddhaoncesaidthathegotstartedontherightpathofpracticewhenhelearnedtoobservehisthinking,noticingwhichkindsofthoughtswereskillful,whichkindswereunskillful.Inotherwordswhichkindsofthinkingleadtoharm,whichkindsofthinkingdidn’tleadtoharm.Noticethat:Hedidn’tsayhegotonthepathwhenhelearnedtostopthinking.Hegotonthepathwhenhelearnedtoobservehisthinkingandtoseeitaspartofacausalprocess.Thisisimportant,becausealotofmeditationhastodowiththinking.There’sapopularmisconceptionthatmeditationmeansnotthinkingatall.Butifyoulookatallthedescriptionsofthenobleeightfoldpath,youseethattheyallstartwithrightview.Thentheycontinuewithrightresolve.Inotherwordstheystartwiththinking:learninghowtothinkintherightway.
ThisiswhywehaveDhammatalks.Ifthinkingweren’tinvolvedinthepractice,ifyourviewsweren’timportantinthepractice,Dhammatalkswouldn’tserveanyfunction.You’dhavetoteachbyexamplebynotsayinganythingatall.Butmeditationdoesn’tworkthatway.Youhavetolearnhowtothinkintherightwayasyoucometomeditation.Thisisathinkingcure.
Inpsychotherapytheyhavetalkingcures.Andtheynotehowamazingitis:Sometimessimplytalkingoveraneurosis—gettingitoutintheopen,learningtobeveryclearaboutthepresuppositionsbehindit—candisbandit.Itlosesitspower.Inasimilarvein,meditationislearninghowtowatchourthoughts,tobeveryclearabouthowthemindthinks.Learnhowtobringupitsassumptions—theunexpressedassumptionsortheonesjustbarelyexpressed—sothatyoucanseetheminthelightofday.Thenyoucanseewhatkindsofthinkingyoureallydobelievein,whatkindsofthinkingyoudon’t.Oftenyou’llfindthatthingsthathavebeenhavingthemostpoweroverthemindaretheonesthat,ifyoureallylookatthem,don’treallymakeanysenseatall.
Soit’simportantasyoumeditatethatyouhaveasenseoftheroleandpowerofthinkinginthemeditation.Forexample,aswe’redoingbreathmeditation,trytogetthemindtosettledownwiththebreath,getconcentratedonthebreath.AstheBuddhasaid,everystateofconcentrationdependsonaperception,amentallabelyoucreate,alittlemessageyoucancarryfromonemomenttothenext,onethatyoucanremember,thatyoucanbemindfulof.Herethatmessageis:“breath.”
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Sowhatisyourconceptofthebreath?Howdoyourelatetoit?Wetalkaboutforcingthebreath,butthebreathisn’tthesortofthingyoucanforce.Youcanforcethebloodtodifferentpartsofyourbody,andthat’softenwhatwedowhenwethinkwe’removingthebreatharoundinthebody.We’resimplychangingthewaythebloodcirculates.Wecangetourselvesintosomeprettystrangephysicalstatesthisway,andtheycanhaveaneffectonthemindbecauseyou’reforcingthebloodtoomuch.Inotherwords,you’replayingaroundwithwhatthetextscalltheliquidelement,ortheliquidproperty,andyou’vemissedthebreathentirely.
Butthisisthewayweoftenrelatetoourbody.Anemotioncomesupandalotofthephysicalsideoftheemotionhastodowiththefactthatourbloodcirculationhaschanged.Whenwewerelittlechildren,beforewelearnedanylanguage,weranupagainstpain,andoneofthewayswedealtwithitwastrytoforceitaway.Weactuallyusedachangeinthebloodcirculationtotrytoforcethepainaway.Thatbecameourinstinctivewayofrelatingtothebody:toforcethebloodtocirculateinadifferentway.Thisiswhysomuchoftheimageryofpsychotherapyisfromhydraulicmechanics.Emotionsgetpushedundergroundandthentheyforcetheirwayhere,forcetheirwaythere,thesamewaythatliquidsunderpressuregetforcedaroundandbreakthepipes.
Butasameditatoryou’vegottorealizethereareotherwaysofrelatingtotheenergyinthebody.Infact,theonlywayyoucanreallygetintouchwiththebreathistoreconceivethewholewayyourelatetothebody.Thebestwaytodealwiththebreathissimplytothink:allow.Thinkofthebreathgoingdowntheback.Youdon’tpushitdowntheback.Youallowittogo.Whenyouthinkofthebreathgoingtothedifferentpartsofthebody,don’ttrytopushit.Youallowit.Ifyoupushit,you’repushingtheblood.You’repushingtheliquidsinthebody.Whatyoucandoisjustthink:openup,openup.Keepyourwristsrelaxed,keepyouranklesrelaxed.Allyourjoints:Keepthemrelaxed.Thinkofopeningupthepassagesbywhichthebreathcanflow.Youcan’tmakethebreathflow.It’ssomethingit’sgoingtodoonitsownonceyou’veopenedthechannels.
Soyoumaintainthethoughtofjust“breath.”Youmightwanttopicturethebodyand,say,thinkofbreathgoingdowntheback,outthelegs,downtheshoulders,outthearms,spreadingoutinalldirections.Youcankeepthatpicture,thatperceptioninmind,buttrynottoforceanythinginthebody.Assoonasyoustartforcingthings,itgetsdifficult.
Thisispartofthethinkingcure:gettinganewconceptionofthebreathandlearningtoholdontothatconception.Andyouneedanewconceptionofyourselfaswell,ofwhatyoucando.Oftenthisisahugepartofthemeditation.IrememberlookingthroughcollectionsofDhammatalksfromtheforestajaans,andthisappliestoallofthem:Somuchoftheirtalksisspentnotinexplaining
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things,butinencouraging.Remindingpeoplethatthisissomethingyoucando.Youcanrelatetothebodyinadifferentwayfromthewayyou’vebeendoingit.Youcanrelatetothemindinadifferentway.
AstheBuddhaoncesaid,ifitweren’tpossibleforpeopletochangetheirwaysfromunskillfultoskillful,hewouldn’thavetaughtthepracticeofdevelopingskill.Itwouldn’thaveservedanypurpose.Butitispossible.Whenyou’vebeendoingsomethingunskillful,youcanchange.Yourealizethatthereisanotherwayofdoingthingsandthatyou’recapableofdoingit.
Thisrequiresacertainamountofimagination.That’sthebeginningofanychangeinyourbehavior:allowingyourselftoimaginethatyoucanchangethewayyoubehave.Thisisanotherpartofthethinkingcure.
Thisappliestoallaspectsofthepractice.Youstartwithgenerosity.Whenyoumakeupyourmindtogiveagift,you’reimaginingyourselfassomeonewithsomethingtospare.Uptothatpoint,youmayhavebeenthinkingthatyou’rehungryandlacking,andallyoucouldthinkaboutwasgaining,gaining,gaining,getting,getting,getting.Butwhenyouallowyourselftothinkthatyouhavemorethanenough,youcangive.Andyoubegintorealizethatthishasverylittletodowithhowmuchyoumayhavematerially.Poorpeoplecanoftenbemoregenerousthanrichpeoplebecausetheyhaveadifferentideaof“enough.”Whenyoumakethissimplechangeinyourthinking,youputyourselfinanewplace:aplacewithmoredignity,aplaceofmoreinnerworth.
Thegiftofforgivenessisthesamesortofthing.Someoneelsehasharmedyou.Ifallyoucanthinkaboutishowmuchyou’reavictim,youmakeyourselfasmallerperson.Butifyouthinkofyourselfaslarge-heartedenoughtoforgive,yousuddenlybecomealargerperson.Thatgivesthemindmorespacetomovearound.
Andsoondowntheline.Youlearnthatyoucanobservetheprecepts.Youlearnthatyoucanmeditate,simplybychangingthewayyouthinkaboutyourselfandyourcapabilities.
Sorememberthatthisisathinkingcure.Theredocomepartsofthepracticewhereyoulearnnottothink,butyouhaveyourreasonsfornotthinking.You’redoingitwithspecificaimsinmind,sobeclearaboutyouraimsandwhereyouraimscomefrom.Whatarethevaluesthatliebehindthem?What’syourunderstandingofsufferingandtheendofsufferingthatliesbehindhowyoudothings?Makesuretostraightenoutyourthoughts.Onceyoustraightenoutyourthoughts,realizinghowsufferingcomesaboutandhowyoucanputanendtoit,you’vegoteverythingyouneedtoputanendtoit.It’ssimplyamatterofallowingyourselftothinkinthoseways.
Noticethattheemphasisisonallowing.Youdon’thavetoforceyourself.
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Youallowsomethingbetterthanwhathasbeenhappeningtohappen.AjaanFuangoncesaidthatifwecouldforceourwayintonirvana,everybody
wouldhavearrivedtherealongtimeago.Butit’snotsomethingyoucandobyforce.Youultimatelygetthereonlythroughdiscernment.Anddiscernmentstartswithlearninghowtothinkintherightway.Itdoesn’tcostanything,doesn’trequirealotofenergy:justallowingyourselftothinkinskillfulways.Thatcanturnyouaroundrightthere,andheadyouintherightdirection.Sobeforeyoustopthinking,learnhowtothinkinwaysthatarereallyhelpful,allowyourselftothinkinwaysthatarereallyhelpful,anditwillmakeallthedifferenceinyourpractice.
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Energy&EfficiencySeptember24,2006
Thereisafamousstoryoftheyoungmanwhowasverydelicatelybroughtup—sodelicatelybroughtupthatheevenhadhaironthesolesofhisfeet.Whenheordainedasamonk,hetriedpracticingmeditationreallyhard,sittinglongperiodsoftime,doingwalkingmeditationlongperiodsoftime.Butbecausehisfeetweresotender,allthatwalkinggothisfeetbloody.Hethoughttohimself,“HereI’vegivenalltheeffortIcan,andnothingiscomingofit.”Hethoughtofdisrobing.TheBuddhasensedthisandappearedrightinfrontofhim,andaskedhim,“Backwhenyouwerealayperson,didyouplaythelute?”Themonksaidhehad.Hewasskilledatplayingthelute.AndtheBuddhaaskedhim,“Whenyoutightenedthestringstootight,whathappened?”Itdidn’tsoundrightatall.“Howabouttooloose?”Didn’tsoundrighteither.AndtheBuddhathensaid,“Inthesameway,youshouldtuneyourenergytothepointwhereit’sjustrightandthentunetherestofthestringsofyourpractice.”Inotherwords,conviction,mindfulness,concentration,discernment:Tunethosetothelevelofyourenergy.Inthatwaythepracticewillcomeoutright.
Sokeepthisinmindasyou’remeditating.Lookatthelevelofenergyyouhave—thiscanbebothphysicalandmentalenergy—andtuneyourpracticetothatlevel.Everythingelsehastobetunedtothat.Inotherwordswhenyou’resick,whenyou’renotfeelingwell,thepracticegoesoneway.Youmayspendlesstimeputtingphysicalenergyintothepractice,andyoumaynotbeabletogainthelevelsofconcentrationorveryprecisemindfulnessthatyouwant,butdothebestyoucangiventhecircumstances.Whenyourenergylevelishigh,don’tbetooquicktosay,“Well,I’vemeditatedenoughtoday.It’seleveno’clock,that’smyusualtimetogotobed,I’llgotobedthen.”Whenyourenergylevelishigh,stickwithit.Tuneyourpracticetothelevelofenergythatyouhave.Anddowhatyoucantoincreasetheenergy.Thisisoneoftherolesofrightmindfulness:gainingasensewhereyou’redoingthepracticeinefficiently.It’slikeincreasingthegasmileageonyourcar.Youmayhavealimitedamountofgas,butifthecarismoreefficientyoucangofurther.
Sotrytodothepracticeasefficientlyasyoucan.Lookforareaswhereyou’recausingyourselfunnecessarystress,placingunnecessaryobstaclesinyourway.Clearthoseaway.Thisiswheremindfulnessanddiscernmentcomein—mindfulnesshereincludingalertness,watchingtoseewhat’sgoingon,howthingsaregoingwithyourpractice.Usethemtolookforareaswhereyou’re
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expendingwastedenergy.Therewasonceawoman,astudentofAjaanFuang,whohadchroniccancer.
Itwasamazing.Shewouldgetcancerononepartofthebody,they’dtakethatout,thenshefounditinanotherpartofthebody.Thiswentonforyearsandyears.AsfarasIknow,sheisstillalive.Thisstartedtwentyplusyearsago.Onetime,shedevelopedaformofcancerthatrequiredradiation,butshewasallergictotheanesthesia.Soshetoldthedoctors,“Look,I’mameditator.Icanhandlepain.Letmejustusemypowerofconcentration.”Sotheytriedit,andshegotthrough,butittookallherenergy,andleftherfeelingdrained.Butshewasabletomakeitthroughwithoutanyanesthesia.AjaanFuangwenttovisitherthenextdayandasshetoldhimthis,hesaid,“Look,you’rewastingyourenergy.Trytouseyourdiscernment,too.”Inotherwords,getasenseofwhat’sawarenessasopposedtotheobjectofawareness,andkeepthatdistinctioninmind.Justbeingabletomakethatdistinctionmakesitaloteasiertodealwiththepain.Youdon’thavetousesimplythebruteforceofyourconcentration.
Soanimportantprincipleindiscernmentislearningwhattoletgoofsothatyou’renotwastingenergy.Thisisespeciallyimportantasyoufindyourselfphysicallyill,asyougrowold,asyouapproachdeath.Alotofwastedenergygetsspentinyourideaofwhoyouareandwhatyou’reresponsiblefor,andwhatyouwanttosalvageoutofallthis.Ifyoucanremindyourselfthattheimportantthingtosalvageisthestateofyourmind,keepingthemindasbrightandcenteredandclearaspossible,thenyoucancomethroughalotmoreintact.That’syourresponsibility,everythingelseisoptional.Soeventhoughyoumayhavebeenidentifyingwithyourbody,youfindtherecomesapointwhereit’sanunnecessaryburden.Youmayhavegottensomeuseoutofidentifyingwithitbuttherecomesapointinthepracticewherethatbecomesanobstacletoanykindofhappiness.Sobeforethatpointcomes,youwanttolearnhowtoletgo,realizingthatanyconcernaboutthephysicalstateofthebodyisultimatelygoingtohavetomeetupwiththefactthatthebodyhastogrowoldandillanddie,regardlessofhowworriedyouareaboutit.Sotheworryaccomplishesnothing.Itbecomesadistractionandanunnecessaryburden.
Thisiswhereit’simportantthatyoulearnhowtoadjustyoursenseofwhoyouare,andtrimitdown.It’sliketrimmingdownyourluggage.Youknowyou’regoingtohavetotravel,socarryonlywhat’snecessary.It’slikegoingcamping.Youdon’twanttocarrysomuchthatyoucan’twalk.Atthesametimeyoudon’twanttohavesofewprovisionsthatyoucan’tkeepyourselfgoing.
Tobeginwith,makesureyoujustholdontothisabilitytobemindful,alert.Getyourconcentrationassolidasyoucan.Inotherwords,holdontogoodqualities.Asforyourotherresponsibilities,youhavetokeeppracticinglettingthemgo.Whateverworkyou’vegottodo,whateverresponsibilitiesyou’vegotto
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lookafter,learnhowtoletanyideasofthoseresponsibilitiesdown.Learnhowtodis-identifywiththebody.Youmayhavetopickitupagainattheendofthemeditation,butforthetimebeing,justlearnhowtoreflectonit:Whatinhereissomethingthatyoucanreallycarrywithyou,that’sreallyworthcarryingwithyou?It’sallphysicalelements.Thatlistofthe32partsofthebodywechantedjustnow:Whichofthosedoyouwanttotakewithyou?Theyservetheirfunctionwhilethebody’salive,butyou’llhavetoletthemallgo.Besides,whowouldwanttocarryurinearoundorfecesorcontentsofthestomachorlungs?They’reusefulwhilethebody’salive,andyouwanttotakecareofthebodysothatitcancontinuefunctioningasbestasitcan,buttherewillcomeatimewhenitjustcan’tdothisanymore.Solearnhowtopracticelettingitgoaheadoftime,puttingitdown.Attheveryleastyoufindthisisalotmoreefficientwayofkeepingthemindcalm,keepingthemindstill,clear,bright.
It’sinthiswaythatdiscernmentisanissueofmaximizingefficiency,husbandingyourresources,learningwhattoletgoofsoyoucanholdontowhat’svaluable.Ifyoutrytoholdontotoomanythingsatonce,youendupdroppingthemall.It’slikejugglingtoomanythingsintheairallatonce.Ifthey’reeggs,they’llcomesplatteringdownbecauseyoucan’tkeeptrackofthemall.Jugglewhatyoucanmanage.Ifyoucanmanageoneegg,stickwithoneegg.Don’tgettoograndioseaboutwhatyou’vegottolookafter.Keepthingstrimmeddown,pareddown,sothatyou’reholdingononlytowhat’sessential.Thatway,youfindthattheissueofsufferingandstressgetsmoremanageableaswell.
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OnNotBeingaVictimSeptember26,2006
Themindhastwobasicfunctions.Oneisthatitregistersdatacominginthroughtheeyes,ears,nose,tongue,body,andintellect.Andtheotheristhatitwillsthings,triestoexertaninfluenceonthingsoutside.Youmightthinkoftheseasthepassiveandtheactivefunctionsofthemindorthereactiveandproactivefunctions,becauseevenasthemindisreceivingsensedata,it’snottotallypassive.Thewillingfunctionshapesthethingsyounotice.Sometimespeoplecomplainaboutthis:Thisisoneofthereasonswhywemissalotofthingsinourlives,becausewe’reintentonsomethingelse.Thatisaproblem,butitcanalsobeusedtoouradvantage.WhentheBuddhadescribesdependentco-arising,wellbeforehestartstalkingaboutsensorydata,hetalksaboutissuesofattentionandintentionandperception.Thesefactorsinfluencethewayyouseeandhearandexperiencethings.Andtheycanhaveaninfluenceeitherforsufferingorfortheendofsuffering.
Sooneofthefunctionsofthepathistolearnhowtotakethiswillingsideofthemind—thesidethathaswaysofattendingtothingsandperceivingthingsandintendingthings—andturnthatintothepath.
Oneofthefirstthingsyounoticeasyoumeditateisthattheminddoestendtoswitchbackandforthbetweenthesetwofunctions:thefunctionthat’ssimplyregisteringwhat’sgoingonandthenreactingtothat,andtheothersidethat’smoreproactive.Andyoucanseethisverydirectlyinthebreath.Youcansimplywatchthewaythebreathalreadyseemstobe,oryoucanputupamentalpictureofhowyouwouldlikethebreathtobe.Justathought,don’ttrytoforceitinthatdirection,justthinkaboutit.Thinkaboutthebreathcoursingthroughthebody.Assoonasyoubreathein,itgoesallthewaythroughthebody,outtoeverypore.Justholdthatimageinmind.Afterawhile,youbegintonoticewhichsensationsinthebodyseemtobecorrespondingtothatpictureyouhave.Andyoucantryencouragingthemalittlebit.
Inthebeginningitshouldbejustthat,alittlebit.Don’tforcethingstoomuch.Simplyholdingthatdifferentpictureinmindhelpsyoutoreadyourexperienceinadifferentway,andalsotoshapeyourexperienceinawaythat’smoreskillful.Theremaybeapaininthebodyinsomeplace,andifyoubreatheinreactiontothepain,manytimesitjustcompoundstheproblem.Inthisway,thebusinessofbothreactingandthenbeingproactivecangetintosomeprettynastyfeedbackloops.Youfeeltrappedbyaparticularpainandthenyoubreathe
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inreactiontothatsenseoffeelingtrapped,andthenitmakesthepainworse.Youfeelevenmoretrappedandeverythingjustspiralsdown.
Butyoucouldthinkinotherways.Youseethateventhoughtheremaybepainsensationsinthatpartofthebody,isthatallthereisinthatpartofthebody?Arethereothersensationsthatarenotpainful?Andyourproactivesideofthemindbeginstochangethewayyouexperiencethings.
Insomecases,painisalittlehardtotacklestraighton,soyouworkfirstwiththebreath.Justthinkofthebreathgoingwellthroughthebody.Thinkofthebodyasbeinglight,filledwithbreathenergy,healthybreathenergy,luminousbreathenergy.Justholdthatthoughtinmind.Don’tbetooimpatienttoseetheresults,becauseafterall,thepowerofthoughtdependsonaconsistentstrongthoughtthatyoucancarryonovertime.Ifyouthinkalittlebitandthenscramblearoundlookingforresultsfromthethought,that’sjustasignofimpatience.Thethoughtdoesn’thavetimetoexertanypower,haveanyinfluence.Soyoulearnhowtoholdthatthoughtinmindandthenlookverygraduallytoseeifthereareanysensationsinthebodythatwouldcorrespondtolightbreathenergy,fullbreathenergy,free-flowingbreathenergy,thenyoucanencouragethose.Thishelpsyoubegintoseehowmuchpowerthemindcanhaveovershapingyourexperience.
Inthiswayyoutakethewillingpartofthemind,theproactivepartofthemind,anduseittoyourownadvantage.Thisiswhyappropriateattentionissuchanimportantpartofthepath.Whenyoucouldthinkaboutthingsintermsofwhoyouare,whatkindofpersonyouare—you’rethekindofpersonwho’slazy,thekindofpersonwhoneverfinishesanything,thekindofpersonwhoisalwaysavictimofevents—andthatjustcreatesaviciouscycle.ThisiswhytheBuddhadoesn’tencourageyoutothinkaboutwhatyouare.Instead,hehasyouthinkabout,“What’sanaction?What’stheresultofanaction?What’sanintention?What’saskillfulintention?”
Youcanhaveallkindsofintentionsthatfreeupyourmind.Therearelotsofdifferentwaysyoucanintendtofocusonthebreath.Sofindanintentionthatseemstogetgoodresults.Itmaynotbethesortofintentionthatyourpreconceivednotionof“you”wouldeverthinkof,butwhyconfineyourself?Whymakeyourselfavictim?Whyleaveyourselfinthatposition?Youcanlearnhowtobeproactiveinamoreskillfulway.Afterall,alltheelementsofthepatharefabricated.Yourexperienceisfabricatedthroughyourintentionstobeginwith.Andthepath,everythingfromrightviewondowntorightconcentration:Theseareallfabrications.Rightviewmeanslearningtolookatthingsinacertainway,learningtolookforcertainthings.Solearntolookforsomeconcentration,lookforsomestillness,lookformindfulness.Theirpotentialsarethere.
ThisistheBuddha’sbasicteachingondhatu,orelementorproperty.There
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arephysicalandmentalpotentialsjustwaitingtobenourished,justwaitingtobeactivated.Butifyousitthereasavictimallthetime,you’llneveractivatetheproperthings.You’llactivateallthewrongthings.
Soit’snotlikeyou’retotallypassive.Youareshapingevents,butatthemomentyou’reshapingthemundertheinfluenceofanunhealthyfeedbackloop.Followingthepathmeanstakingthepowerofthemindthatshapesthingsandusingitforgoodpurposes.RememberthekindofpersontheBuddhawas.Hedidn’tjustreacttoevents.Hehadaverystrongsenseofwhatshouldbe:Thereshouldbeanendtosuffering.Hefocusedhisconvictiononthat.Andthepowerofhisconvictionmadeadifference.Itreshapedhismind,reshapedhisexperienceofthings.Itshapedhisminduntilitreachedapointwhereitcouldseethingsveryclearlyintermsofwhythereissufferingandhowyoucanputanendtosuffering.Itdidn’tjusthappen;ithappenedthroughtheforceofhiswill.Notblindwill,butstrongwill.
Soputsomeconvictionintothepath.Putsomeconvictionintoyourself.Realizethatyoucanfabricatethepathinyourownmind,puttogetherallthevariouselements,findthepotentialsinyourmindformindfulness,alertness,concentration,insight,anddevelopthem.Themindhasapower,andtheproblemiswetendtomisuseit.Wetakethatpoweranduseittocreatesuffering,eventhoughwedon’twantsuffering.Wejustgetintoreactivemodes,notrealizingthatwehavethepowertoreshapeourexperience.Somepeopleshapetheirexperienceinwaysthatarereallyharmful,butyoucanalsoshapeyourexperienceinwaysthatareconducivebothtoyourhappinessandthehappinessofpeoplearoundyou.Conducivetounderstanding,conducivetorelease.Solearntotakeadvantageofthosepowers,becausethat’stheonlywayyou’regoingtofindyourwayout.
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Doing,Maintaining,UsingOctober4,2006
AjaanFuangoncesaidthattherearethreestagestoconcentrationpractice.Thefirstislearninghowtodoit.Thesecondislearninghowtomaintainit.Andthethirdislearninghowtoputittouse.Thedoingisnotallthathard—focusthemindonthebreath.Thebreathisrightthere.Youdon’thavetogoscroungingaround.Youdon’thavetogototheendsoftheearthtofindyourbreath.It’srightnexttothemind.It’ssimplyaquestionoflearningtobemoresensitivetoit.That’sthehardpartofdoingit:havingaclearsenseofwhenthebreathiscomingin,whenit’sgoingout,havingaclearsenseofwhenyouaremakingitunnecessarilyuncomfortable.
Thisinvolveswatchingitforawhile,andthenadjustingit.Think,“alittlebitlonger,”think,“alittlebitshorter.”Seehowthebreathingresponds,andhowitfeelsasitresponds.Youcanthink,“deeper,”thinkofyourwholebodyallthewaydowntoyourtoesbreathingin,breathingout.Thinkofthebreathallaroundthebody.Thinkofthebodyasbeinglikeabigspongeandthebreathiscominginthroughallthepores.Seewhatwayofconceivingthebreathfeelsbest.
Onceyoulearnhowtodothis,thenthetrickislearninghowtomaintainit.Inotherwords,learninghownottoslipoff.Learninghowtomakeitcomfortableisoneofthetricksinlearninghowtomaintainit,becausethemindisalwayslookingforfood.Whatwe’redoingaswe’remeditatingisgivingitgoodfoodtoeat.Thesenseofcomfortthatcomeswithbeingfamiliarwiththebreathhelpsgetthemindmoreandmoreinclinedtokeepcomingback.It’slikefeedingastraydog.Ifyougiveitgoodfood,it’sgoingtocomeback.
Themindhasatendencytostray,butaslongasyoufeeditwell,it’lllearnmoreandmorethatthisisagoodplacetobe,areallygoodplacetofeed.Youcanthinkofthemeditationtechniquesascookingtechniques—you’relearninghowtofeedyourselfwell.Mostofusarethekindofpersonwhojustgoesrummagingthroughagarbageheap,theneatswhatever,anythingthatevenremotelyresemblesfood.Andofcourseyougetsickthatway.Sometimesyougetgoodfood,sometimesyougetbad.Youhearstoriesaboutrestaurantsthrowingoutgoodfood.Sosometimesyougetgoodfoodasyourummagearound,butalotoftimesit’sgarbage,reallybadgarbage.Sometimesit’sspoiled.Butyoukeeponeatingitbecauseyoudon’thavebetterfood.Youdon’tknowhowtocook.
TherewasahomelessshelterinDCyearsback.Theywentaroundtoallthe
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embassiesandallthereallygoodrestaurantsinDCandjustaskedfortheirleftoverfood.Thentheytookthatandserveditatthehomelessshelters.AllofasuddenthehomelesspeoplewereeatingFrenchfoodandotherexoticdishes.Thisgotthehomelesspeopleinterestedinthiskindoffood.SorightnexttothesoupkitchenthepeoplewhorantheshelteropenedacookingschoolwheretheyofferedtoteachthehomelesspeoplehowtocookFrenchfoodandotherexoticdishes.Asaresult,manyofthehomelesspeoplebecamereallygoodchefs.Theywereabletogetjobs.Thisisagoodmetaphorforourmeditation.Welearnhowtoeatwell,howtofeedthemindwell,sowedon’thavetogorunningthroughgarbagebins.Asthemindlearnstofeedwell,it’llhaveatendencynottowanttogobacktoitsoldways.
Thisleadsnaturallytothatthirdstep:usingthemeditation.Themindneedsstrengthinallkindsofsituations,andnotonlywhileyou’resittingherewithyoureyesclosed.Infact,itespeciallyneedsstrengthwhenyou’redealingwithdifficultpeople,difficultsituations,situationsthatgiverisetoanger,situationsthatgiverisetofear.Oneoftheimportantusesofconcentrationistolearnhowtokeepthemindwiththebreathinthemidstofallkindsofstrangesituations,allkindsofchallengingsituations.Insteadofleapingout,puttingallyourawarenessoutside,youtrytokeepyourawarenesscenteredinsideasyoudealwithwhatever’shardtodealwith.Thatwayyou’recomingfromapositionofstrength.Soyoulearnhowtostaywiththebreathandkeepthebreathcomfortablewhenthere’sfear,whenthere’sanger,whenthere’sgreed,whenthere’suncertainty,whenthereareallkindsofthingshappeningaroundyou,orhappeninginsidethemind.
Thisiswheretheconcentrationreallyshowsitsbenefits,inthatyoucankeepfeedingandstrengtheningthemindeveninthemidstofdifficultsituations.It’salsobylearninghowtofeedthemindinsituationslikethisthatyougainmoreandmoreinsightintothemind.Youbegintoseehowitslipsoffintoitsoldhabits,whattemptsittoslipoff.Sometimesit’sfear.You’reafraidifletourolddefensesdown,thisnewdefenseisnotgoingtohelpus.Butasyougetmoreconfidentinyourmeditation,youbegintorealizethisisamuchbetterdefense,comingfromapositionofstrength.Whenthemindiscalmandcentered,youcanthinkmoreclearly.Thenyoulearnhowtoapplyit.Insituationswhereyouwouldtendtogetdepressed,youcancheerupthemindsimplybythewayyourelatetothebreath,bythewayyourelatetoyoursenseofthebody.Othertimes,whenthemindseemsscatteredallovertheplace,youcanlearnhowtofocusitandsettleitdown,andjustkeepitreally,reallysolidlybased.
TheBuddhatalksaboutthreeimportantskillsinlearninghowtokeepthemindcentered.Oneisgladdeningthemind,anotherissteadyingthemind,andthethirdisliberatingthemind.Wheneveryoufindthataparticularfeelinghas
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takenover,youlearnhowtoprythemindloosefromthat,fromitsgrip,sothatthemindisfreeeveninthemidstofsituationsthatwouldnormallytieitdownoroppressit.
Soallofthesearetechniquesinthepropercareandfeedingforthemind.Asyoufeedthemindproperlylikethis,itleadsnaturallyintogaininginsightintothevariouscomponentfactorsofyourmeditation.You’velearnedthatinthissituationyouhavetoaddmorepleasure,inthatsituationyouhavetochangeyourperceptions,inthissituationyouhavetochangethewayyouthinkaboutthesethings.Well,thesearealldifferentaggregates:feeling,perception,thoughtconstructs.Andasyoulearnhowtousethemindifferentwaystodealwithdifferentsituations,theybegintostandoutmoreclearlybecauseyouseetheminaction,you’veusedtheminaction.
Thisiswhenyou’regoingtogainrealinsightintothem,howyoucanrelatetotheminawaythat’shealthyratherthanjustgrabbingonandgobblingthemdown.Thisishowthemindbeginstogaininsightintoitsattachments.Becauseitseesthecomponentfactors,it’slearnedhowtousetheminawaythatit’sreallyonfamiliartermswiththem,andit’schangeditsrelationshiptothem.Theynowbecometoolsratherthanthingsthatyouwouldidentifywithorthingsthatyouareconstantlychewingon,becauseyou’velearnedhowtofeedthemindbetter,feeditmoreskillfully.
Sowhereveryouareinthepractice,ifyoufindthatyouhaven’tbeenabletodotheconcentration,workonjustbringingthingstogetherhere.Onceyou’velearnedhowtodoit,thenlearnhowtomaintainit.Andwhenyoulearnhowtomaintainit,thewaytogaininsightintoitisnottotrytotakeitapartyet.It’sthroughlearningtoapplyittoallkindsofdifferentsituationssothatyougetareallygoodfeelforit.Asyougainthatfeelforit,thenthevariouselementsofform,feeling,perception,thoughtconstructs,andconsciousnessbegintoseparateout.Youcanwatchthemforwhattheyare.Thenwhenyouletthemgo,it’snotthatyouthrowthemaway.You’vesimplylearnedthatyoudon’thavetoidentifywiththem.Youcanpickthemupwhenyouneedthem,putthemdownwhenyoudon’t.Sothisishowthepracticeofconcentrationleadstodiscernment.Itteachesyouhowtoeatwell,howtofeedthemindwell,tothepointwhereultimatelyitdoesn’thavetofeedanymore.
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BeforeYourFaceWasBornOctober8,2006
BackwhenIwasingradeschool,mymotherwaschairmanofthelocalschoolboard.Itwasn’tmuchofaschool:justthreeclassrooms,gradesonethrougheight,sixtykidsintheschool.Myfirstgradeteacher,alsosecondandthirdgradeteacher,wouldstopbyatthehouseeverynowandthenafterschooltotalkthingsoverwithmymother.Onedaytheygotontothetopicofreligion.MyteacherwasRomanCatholic,andshesaidsomethingthatevenwhenIwassixyearsoldsoundedodd.Shesaid,“Well,ifbeingCatholicdoesn’tmakeyoubetterthanotherpeople,whatgoodisit?”
Whenyoustopandthinkaboutit,that’swhatalotofpeopledointhisworld.Theydosomethingbecausetheythinkitmakesthembetterthanotherpeople.Sometimesreallycrazythings—andoftenthecraziertheactivity,themoretheyhavetojustifyitbysayingthatitmakesthembetterthanotherpeople.Thatwholemindset—theideathattherearepeoplewhoarebetterthanothersorworsethanothersorequaltoothers—isarealtrapbecauseittendstoswingyoubackandforthbetweenextremes:eitherexaggeratedself-esteemorexaggeratedself-hatred,backandforth,backandforth.Andeitherextremecanmakeyoumiserablebecausetheideaofself,ofwhoyouare,becomesthebigissueinlife.Youhavetodoeverythingyoucantoshoreitup.Thenwhenyoufindyourselfdoingthingsthatarenotuptothathighstandard,youfeellikeafailure.
It’sgoodtoremindyourselfthatallthoseissuesareuseless.Theydon’taccomplishanythingatall.TheyarewhatAjaanMahaBoowacallsthefangsofunawareness,thefangsofignorance:thiswholeissueofconceit.
Soremember:We’reheremeditatingnotbecauseitmakesusbetterthananybodyelse,butsimplybecausewewanttobehappy,andwewanttohaveahappinessthat’sworththeeffortthatgoesintoit.Weknowthatforourhappinesstolast,ithastobeahappinessthatdoesn’tharmanybodyelse.Sowe’recompassionatetoothers—again,notbecauseitmakesusabetterperson,butbecauseitleadstotruehappiness.Whenyoukeeptheissueclosetothegroundinthatway,youdon’thavetogoswingingbackandforthbetweenextremesofself-esteemorself-hatred.Youcanfocussimplyonthequestionofwhetheryourhappinessistrue.
Thinkbackontheforesttradition.ItwasstartedbysonsofpeasantsupinnortheastThailand,whichisthepoorestpartofthecountry.Andoneofthe
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issuesAjaanMunfoundhimselfdealingwithagainandagainwasstudentsfeelingthattheydidn’thavewhatittakestoreallydothepractice.Hekeptremindingthem:You’vegotahumanbodyandyou’vegotamindthatdoesn’twanttosuffer.That’sallyoureallyneed.Asforhowwellyou’regoingtodointhepractice,youstartwhereyouare.
ThisisoneofthereasonswhywehavetherecollectionoftheSanghatosetourstandardsright.Youlookatallthepeoplewho’vebeenpracticing:Therehavebeenmen,women,andchildren;richpeople,poorpeople;healthypeople,sickpeople.Andwhatdotheyhaveincommon?Theywantedtruehappinessandtheywerewillingtodowhatittakes.That’sallyoureallyneedinthepractice.Thequestionofwhetherthismakesyoubetterthananyoneelseisnotanissue.Thatissueofpridetendstocomeinwhenyoudocrazythingsandthenhavetojustifythemtoyourself.Youlookatalltheritualsandrulesthatusedtobeabigpartofreligion,andstillarepartofalotofreligions:Theymakenosenseatall.Andyetpeoplekeepondoingthembecausetheyhavetheideathatthesethingsmakethembetterthanotherpeople.Themoreunreasonabletheruleorritual,thebettertheyarefortheirwillingnesstosubmittoit.Itmakesnosenseatall.
SofortunatelyintheBuddha’steachings,wedon’thaveruleslikethat.Thereareafairnumberofrulesbuttheymakesense.YouthinkoftheBuddhahimselfpriortohisAwakening:Whenhewastryingtofindthepath,hespentsixlongyearsinausterities.Andwhatcankeepyougoingthroughsixlongyearsofausterities?Theideathattheausteritiesmakeyoubetterthanotherpeople.That’swhatkepthimgoingforsixyears.Butthenherealized:Allthosesacrificeswerereallyfornothing.Whenyoucanadmitthattoyourself—thatwhatyouthoughtmadeyouspecialwasreallyawasteoftime—that’swhenyoulearnhumility.Andwhenyoulearnhumility,you’rereadytolearnwhatyoureallyneedtoknow.
Soit’sgoodtocometothepracticewithanattitudeofhumility.We’vebeenmakingmistakesallalong.It’sgoodtobeabletoadmitthemistakesandtorealizethat,Yes,theminddoesneedtraining.Ok,hereisanopportunitytodoit.AlotofmytrainingwithAjaanFuangconsistedofhispointingouttomewheremyweakpointswere.Hewasn’tdoingitallthetime,buthediditatstrategictimes.HeoncecommentedonhowWesternersareverystubborn.Ihadtoreflect,well,howmanyWesternershadheevermetinhislife?IthinkIwastheonlyone.
SothatwastheprimelessonIhadtolearn:hownottobestubborn,andespeciallynotstubbornintryingtoshoreupmyexaggeratedsenseofmyself.Anditreallyhelped.IfoundmyselfhavingtodothingsthatIknewIwasn’treallygoodat.Whenhewassick,Ihadtolookafterhim.Iwasn’tespeciallygoodatit,buttherewasnobodyelsethere.EventhoughIwasn’tdoingaperfectjob,itwas
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betterthannobodyhelpinghimatall.Thatthoughtwasenoughtokeepmegoing.SofindingmyselfspendingalotoftimeworkingontasksthatIwasn’tautomaticallygoodatwasverygoodforme.Ilearnedalot.
Soit’simportantthatyoucometothemeditationwithouttheideathatyou’realreadygoingtoexcelatit.InfactoneofAjaanFuang’sstrongesttermsofcriticismwasforsomebodywhothoughthewasalreadygoodbeforehehadeventriedit.Ruukawnkoed,loedkawnthamwashisphrase.Youknowaboutthingsbeforetheyhappen,andyou’reexcellentbeforeyou’veeventriedyourhand.Thatattitude,hesaid,setsyouupforafall.Allthat’saskedisthatyourealizeyou’resuffering,yourealizeyouractionsaretheimportantcauseforyoursuffering,andyou’rewillingtolearn.Anyattitudesthatgobeyondthatsetyouupforafall.
Thisiswhyrightviewfocusesontheissueofsuffering.There’snoquestionaboutmakingyouabetterperson.It’ssimplyamatterofseeingwherethere’ssufferingandwherethere’sacauseofsuffering.Thatmotivationgoesalotdeeperthanyourself-image.Whenyouwerealittlebaby,youdidn’thaveaself-image,butyoudidknowyouweresufferingandyoutriedtofigureoutsomewaytostopit.
Sotrytodigbackintothatattitude:That’syourfacebeforeyouwereborn.Youweren’tconcernedaboutyourfaceorwhatitlookedlike,orwhatotherpeoplewouldthinkaboutwhatitlookedlike.Therewasjustthatplainoldissueofsufferingandyouknewthatsomethinghadtobedoneaboutit.Well,here’sapathtodosomethingaboutit.Sodigbackintothatattitude—evenbeforeyourfacewasborn.Therewasjusttheissueofsufferingandtheneedtoovercomeit.Whenyouhavethatattitude,that’sallyoureallyneed.Andthequestionsofwhoyouareorhowyourperformanceasameditatorreflectsonyou:Thosearethoughtstoputaside.It’snotthecasethatwedon’tpassjudgmentonouractions,butdon’tlettheissueofwhoyouareorhowgoodyouarebecometheobjectofjudgment.
There’sadifferencebetweenbeingjudgmentalandbeingjudicious.Judgmentaliswhenyou’reimpatientandyouwanttocometoadecisionreallyfastwithoutputtinganyeffortintofindingoutthefactsofthecase.That’sjudgmentalism.It’sharmful.Itcanleadtoalotofunskillfulbehavior.Beingjudiciousiswhenyoulookatanactiontosee:Doesthisactionreallyhelpputanendtosufferingordoesitcausemoresuffering?Youlookattheresultsandthenadjustyournextactionaccordingly.You’renotheretojudgeyouasaperson;you’reheretojudgeyouractionsandlearnfromthem.That’sbeingjudicious,andthat’swhereyourpowersofevaluation,yourfacultyofjudgment,reallyareappropriate.
Whentheissueofyouridentityoryourself-imagegetsintheway,putit
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aside.Ifyoufindithardtoputitaside,don’tsay,“Thisissomethingreallywrongwithme,”forthatgetsyouintoatailspin.Don’tworryaboutthat.Justnoticeeachtimeitcomesandthensay,“Iknowthisone;Iknowwhereitgoes,”anddoyourbesttoletitgo.That’swhenyoucanfocusontheissueathand,whichisthefactthatthereissuffering,butthereisapotential,thereisapathtoputanendtoit.You’vegottheopportunitytofollowthatpath.That’sallthatreallymatters.
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TheRiddleTreeOctober12,2006
There’sastoryofayoungAmericanmonkordainedinThailandwhowenttostudywithoneofthefamousforestajaans.Heaskedtheajaan,“Whatmeditationobjectisgoingtobringcalmandpeacetomymind?”Andtheajaansaid,“Idon’tknow.Youhavetofindout.”Theyoungmonkhearing,“Idon’tknow,”thoughtitmeantthat“Idon’tknowanythingaboutmeditation.”Heendedupdisrobingandgoingsomeplaceelse.Butthat’snotwhattheajaanmeant.Whathemeantwasthateachofushastofindoutwhat’sgoingtoworkforusaswemeditate.Youhavetofindtheobjectthat’smostsuitableforyou,andthebestwaytorelatetoit.Thewholepurposeofdevelopingconcentrationistogetthemindtosettledown,andthewaytogetittosettledownistogiveitaplacewhereitlikestostaysettled.What’sgoingtoworkforyouisgoingtodependonyourpreferences,onyourbackground,onallkindsoffactorsthatarepurelypersonal.
Foreachofus,theprocessofdevelopingconcentrationisanindividualthing.Soyouhavetoexplore.There’snotellingexactlywhatkindofbreathingisgoingtobegoodforyou,orwhethertherearetimeswhenyouneedtofocusonsomethingelseinstead:likerecollectingtheBuddha,recollectingtheDhamma,theSangha,contemplatingofthebody,developingthoughtsofgoodwill,compassion,empatheticjoy,orequanimity.It’sreallyapersonalmatterwhichoftheseisgoingtoworkforyou.
There’snoone-size-fits-allkindofmeditation.Breathmeditationcomestheclosesttoauniversalobjectbecause,afterall,weallhaveabreath,andforallofusit’sanimportantpartofourlives.AjaanLeerecommendstakingitasyourhomebase.It’sthesafestofallmeditationobjects.Buttherearetimeswhenyouneedtoforagearoundinotherareas.Youmayfindyourselfwayoffinleftfieldandhavetofindyourwaybacktohomebase.Itmayrequirethoughtsofgoodwilltogetbackthereoritmayrequirecontemplationofthebody.Thisissomethingyouhavetoexploreforyourself.Youhavetoexperiment.Youhavetolearnhowtoobservetoseewhatworks.
Thisiswhybeingobservantissoessentialtothepractice.There’salotthateventhemostpsychicteacherwhocanreadmindscannottellyou.AjaanFuang,whoIfirmlybelievecouldreadmymindandthemindsofmanyotherpeople,saidonetime,“Evenwhenyoucanreadminds,youcan’ttellwhat’sgoingtoworkforsomebody:howthey’llrespondtoyourwords,whattechniqueisgoingtoworkforthem.That’ssomethingthattheyhavetofindoutfromwithin.”So
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bewillingtoexplore.Thesameprincipleappliesnotonlytotranquility,[butalsotoinsight.
There’sasuttacalledTheRiddleTreeinwhichamonkgoestodifferentseniormonksandasksthem,“Whattopicdoyoucontemplateinordertogainawakening?”Onemonksays,“thefiveaggregates,”anotheronesays,“thesixsensemedia,”anotheronesays,“thesixelements,”anotheronesays“dependentco-arising.”Themonkwasnotsatisfiedwithallthesedifferentanswers,becausehecouldn’tunderstandwhytheiranswersshouldbesodifferent.SohewenttoseetheBuddha.AndtheBuddhasaidthatthedifferentanswerswereliketheRiddletree.Apparentlythere’satreeinIndiathat’skindoflikethecoraltree:Duringsomeseasonsithasleaves,andatotherseasonsithasnoleavesatall,andwhenithasnoleavesitputsoutredflowers.It’scalledtheRiddletreebecausepeoplewouldsay,“What’sblacklikecoalinthewinterandredlikemeatinthespring?”Thatsortofthing.Inotherwords,theappearanceofthetreedependsonwhichtimeofyearyou’retalkingabout.“Inthesameway,”theBuddhasaid,“thosedifferentmonksansweredindifferentwaysbecauseforeachofthemadifferenttopicworked,sotheytalkedinlinewithwhathadworkedforthem.”
Soagainwithregardtoinsight,there’snoone-size-fits-all,noonetechniquethat’sgoingtoworkforeveryone.Butifyou’reobservantwhileyoucalmdownthemind,youbegintoseethewayyourmindworks.That’sreallywhatyouwanttoknow.Somepeopleastheyaremeditatingtendtofocusontheissueoffeeling:whichfeelingsarepleasantandhowtorelatetopleasantfeelings.Sometimesyoufinditeasytostayfocusedonthebreathandhaveapleasantfeelingalongsidethebreath,andyetnotgetdistracted.Otherpeoplehavearealproblem.Assoonasapleasantfeelingcomesup,theydropthebreath,runtothepleasantfeeling,andenduplosingtheirfocus.Sointhatcase,it’sgoingtobeimportanttogaininsightintothenatureoffeelingjusttogetthemindtosettledown.
Thisishowdiscernmentfostersconcentration.Thetypicalpattern,ofcourse,isthatconcentrationfostersdiscernment.ButastheBuddhasaidatonepoint,togetthemindtosettledowntogoodstrongconcentrationyouneedbothtranquilityandinsight.Sometimesyou’lldependmoreononesidethanontheother.Anditwillvaryfromdaytoday,fromsessiontosession,evenfromrightnowtofiveminutesfromnow.Sometimeswhenyou’restartingtogetthemindtosettledown,it’ssimplyamatterofgettingitcalmandnotthinkingaboutanythingelse.Allyouhavetodoisallowthemeditationobjecttodoitswork.Atothertimes,youhavetounderstandwhatyou’redoing,understandtheproblemsthatarearising,learnhowtoaskquestionsandattemptanswers.
Soifyounoticethatyou’rehavingaproblemslippingoffintofeelingsofpleasureandfindingyourselfinanicehazyspotwhereyoudon’treallyknowwhereyouare–you’renotasleep,butyou’renotreallyfocusedonanything—
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youknowyou’vegotaproblemwithpleasure.You’vegottobackup.Whatcanyoudo?Well,whenthere’sapleasantrhythmgoinginthebreath,you’veimmediatelygottoworkondevelopingyourframeofreference,spreadingyourawarenesssothatitfillsthewholebodyasyoubreathein,thewholebodyasyoubreatheout.Inotherwords,youhavetochangeyourperceptionofwhatyou’refocusedoninordertoovercometheattractiontothefeeling.
Thisofcoursethengetsyouintoissuesofperception—saññainPali—andtheroleitplaysinmeditation.Incaseslikethatyoumayfindthattheperceptionbecomestheissueonwhichyouhavetofocusinordertogaininsight.Thisisparticularlytrueasyou’reshiftingfromformlevelsofconcentrationtotheformless.It’sashiftinperception.You’rerightherewhenyougofrom,sayfocusingonthebreathtothepointwherethebreathgetsreallystill.Youbegintonoticethattheboundaryofthebodybeginstodisappear.It’sasifyoursensationofthebodyisjustacloudoflittlesensationdropletsorlittlesensationpoints,andyoulearnhowtostaythereforawhile.
Sometimesyoufeelafraidofthefactthatthebreathisn’tcominginandout,soyouswitchback.Youhavetolearnhowtonotgetfooledbythatthoughtconstruct.Whenyougetpastthat,thenyourealizethatinsteadoffocusingonthelittledropletsorpointsofsensation,youcanfocusonthespaceinbetween.Nowifyoufindyourselfsuddenlyvisualizinginfinitespace,youmightgetdisoriented,becauseyourmindstretchesouttothelimitsofinfinityofthatspace.Thatcanbecalming,oryoumightfinditdisturbing.Ifit’sdisturbing,askyourself:Whichsensedoorareyoufocusedon?Areyoufocusedonthevisualsensedoororthebodilysensedoor?Thisiswhereyouswitchfromissuesoftheaggregatestoissuesofthesensedoors.Staysimplywiththebodilysensationofspace.Don’tgooffintothevisualizationofspace,becausethesensationofspacecanbereallypleasantbutthevisualizationcanbedisorienting.
Thenfromthereonin,it’smoreanissueofperceptionagain.Howareyougoingtolabelthisexperience?Youcanlabelitasspace,oryoucanlabelitsimplyasinfiniteconsciousness:what’sawareofthespace.Orthesenseofonenessinthatinfiniteconsciousness.Whathappensifyoudroptheperceptionofoneness?Nothingness.Andwhathappenswhenyoudroptheperceptionof“nothing”?Andsoondowntheline.Youseethatasyougetthemindthroughstagesofconcentration,you’regoingtobeshiftingaroundamongissuesofthoughtfabricationorperceptionorfeelingorconsciousnessorform,thebody:alltheaggregates.
Oryoumayfindthattheissueishowyouvisualizethingsasopposedtohowyoufeelthem:thoseareissuesofthesensemedia.Oryoustartlookingintoquestionsofcausation:Whatareyoudoingthat’scausingstressinanyparticularstateofmind?Youcan’tletgoofthestress.AstheBuddhasaid,yourdutywith
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regardtostressistocomprehendit.Butyoucanfigureoutwhatthoughtformation,whatcravingiscausingit;thenyoucanstopthat.It’slikefindingyourselfchokingonsmoke.Youcan’tputoutthesmoke,butyoucanputoutthefire.Andyoufindthatthiskindofanalysisworksongettingyoufromonestageofconcentrationintoanother.
Sosimplyputtingthemindthroughitspacesasyougetittoconcentratebeginstothrowupcertainissuesabouttheaggregates,sensemedia,causality.Andtheissuesthatyoutendtofindmostfascinatingorthosethatcauseyouthemosttrouble:Thosearetheissuesyoushouldfocusonforthesakeofinsight,theinsightsthatfirstleadtostrongerconcentration,andthenleadtorelease.
Noonecantellyoubeforehandwhat’sgoingtobethetopiconwhichyoucansettledown—whatkindofbreathingisgoingtobebestforyou,orwhentherearetimesyouhavetofocusonsomethingelseinadditiontothebreathorbesidethebreath.Noonecantellyouwhat’sgoingtogiverisetoinsight.Thereareallsortsofinsighttechniquesoutthere,butthey’rereallyjustsophisticatedformsofconcentration.Theactualinsighthastocomefromseeinghowyourownmindworks.Andthebestwaytoseeitworkingistoputitthroughthelaboratoryexperimentofgettingittosettledown.
It’slikelearninghowtocook.YoucanjustthrowsomeingredientsinthepotandhopethatitcomesoutOk.Oryoucanbegintonoticewhatkindofcookingtechniquesworkbest,sothatthethinggetscookedthroughwithoutburning.Orifyou’refixingastewofdifferentvegetables,whichvegetableshavetogoinfirst,whichvegetablesgoinlater,sothatyoudon’tendupwithsomeundercookedandothersovercooked.Lookingforthetechniquethatworks:That’swhatgivesrisetoinsight,givesrisetounderstandingaboutthefood.Andthesameprincipleworksinthemind.You’vegottonoticewhatworksandwhereyouhaveproblems;learnhowtoquestiontheproblemsandfigureoutananswer.Thebasictermsofanalysisintermsoftheaggregates,thesensemedia,theelements,dependentco-arising,aretheretogiveyouideas.Butastowhat’sactuallygoingtoworkinanyparticularsituationdependsonyourownproclivities,yourownpowersofobservation,yourowningenuity.
That’swhentheinsightbecomesnotjustatopicyoureadaboutorsomethingyoutrytoimposeonthemind,butsomethingthatgrowsnaturallyoutofthepracticeoflearninghowtobringthemindtoasenseofpeace,asenseofcalm.Themorenaturalthequestionsandtheexperience,thedeepertheinsightisgoingtogo,andthemorerelevantitistotheactualsufferingthat’sgoingoninyourmind.
Sothisiswhymeditationisaprocessofexploration.You’renottryingtocloneenlightenment.You’retryingtoexplorecauseandeffectastheyrevealthemselvesintheprocessofbringingyourownmindtopeace.
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ClosetoWhatYouKnowOctober16,2006
Ourmindsarefilledwithallkindsofknowledge,butexactlyhowcertainisthatknowledgeandhowusefulisit?Rightnowasyou’remeditating,there’snotmuchyouneedtoknow.You’resittingherefocusingonyourbreath,sonoticehowthebreathfeels.Ifitdoesn’tfeelcomfortable,seewhatyoucantodotomakeitmorecomfortable.Inotherwords,noticewhatyou’redoingandnoticetheresults.That’saverydirectkindofknowledge.Thesensationofeaseorstressorwhateveryou’refeelingwiththebreath:that’ssomethingyouexperiencedirectly.That’sthesortofthingyouexperiencedbackwhenyouwereachildbeforeyouknewlanguageatall.It’saverydirectkindofknowledge.Asyoumoveawayfromthislevelofexperience,thingsgetlessandlesscertain.
Tofunctioninmanyareasoflife,wehavetodealwithuncertainties.Butforthetimebeing,let’sstickwithwhat’sreallycertain:justwhatyou’redoingwiththebreathandtheresultsyou’regetting.Noticewhenyou’reputtingtoomuchpressureonthebreath,ornotenoughpressure–“notenough”meaningthatthemindjuststartsfloatingaway.Asyoudothis,you’relearningaveryimportantprinciple:theprincipleofaction.This,fortheBuddha,isabasictruth—causeandeffect,theactionsyoudoandtheresultsyouget.WhenhedescribedhisAwakeninginitssimplestterms,heputitasaprincipleofcausality,whichapplieddirectlytothisissue.Whatareyoudoingandwhatresultsareyougetting?Inparticular,whatareyoudoingthat’scausingsuffering?Whatcanyoudotoputanendtosuffering?
Thosearehisbasicbuildingblocks.Asforotherissuesthatcomeupinthepractice,theyshouldallberelatedbacktothosebuildingblocks.Likethewholequestionofself:We’reoftentoldthattheBuddhataughtthattherewasn’taself,butthenimmediatelythequestionis:Who’sdoingtheactions?Who’sreceivingtheresults?Whatgoesfromonelifetothenext?Butthat’sputtingthecartbeforethehorse,assumingthatthisteachingonnot-self,whichisaninterpretation,istheprimaryteaching.Weforgetthattheprimaryteachingisthefactofactionandresult,skillfulandunskillful.Ifyoutakethatasyourcontext,thentheissueofselfbecomesaquestionof:Whatkindofactivityisself?Andwhataretheresultsofselfingindifferentsituations?
Whenyoulookatyoursenseofselfinthatway,youbegintorealizethatit’ssomethingyoudo,somethingyouputtogethergivencertaincircumstances.Youperceiveacertainworldoutthere,andagain,that’sanassumptionbasedonsome
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thingsyou’vedone.Thenyouassumeaselfactinginthatworld.Thisselfingisnotjustmetaphysical,it’softenpsychological.Yousensecertainmotivesthatotherpeoplehave,andyoureacttothoseassumptions.Andwhatoftenhappensisthatyouoftensuffer.Ifit’sthefour-year-oldyouyou’reselfing,yousufferalot.
Soyou’vegottorememberthatweneedtobeabletotakethoseworldsapart,takethatsenseofselfapart—seethembothasactions.Youcreateyoursenseofthatparticularworld.You’rereadingthedata,you’rereadingcertainthingsintoit,andyou’recomingoutwithsuffering.Soyouneedtolearnhowtoreadthedatainadifferentway,awaythat’snotgoingtoleadtosuffering.
Thisisoneofthereasonswhythebreathissouseful,becauseyoucanstepoutsideofalotofyourthoughtworldsbysteppingintotheworldofthebreath.Youcanalwaystapintothebreathbecauseit’salwayshereaslongasyou’realive.Andfromthisperspectiveyoucanlookatactionanditsresultsinaverydirectway,becauseyourintentionsarerightherenexttothebreath.There’snothinginthebody,nothinginthephysicalworld,that’sanyclosertoyourmindthanyourbreath.Youkeeplookingaway,outthere,outthere,makingassumptionsabouttheworldoutsideandneglectingsomeveryimportantdatarighthere.
You’veprobablyheardthosereportsthey’vehadofdiscoveringplanetsaroundotherstarsbesidethesun.Well,nobodysofarhasactuallyseenanyoftheplanets.Theyhavecertaindatathatindicateregularfluctuationsinthestar’sbrightnessthatwouldsuggestthatthere’saplanetthere.Butwhatdotheyreallyknowforsureinthoseexperiments?Well,theyknowwhattheydidtogetthedatatheygot,theyknowtherawdata,andtheyknowtheassumptionsandprinciplestheyusedininterpretingthedata.That’salltheyreallyknow.Buttheconclusionthatthere’saplanetdependsontheassumptions,whichmayturnoutright,mayturnoutwrong.
Butnoticehowtheydothat.Theactualknowledgethey’regainedistheknowledgeofhowtheyrantheexperimentandwhatkindofdatatheygot—therawdata,thenumbersthatcomeout—andthenwhattheydidwiththosenumbers.Asforwhethertheirconclusionsaretrue,that’sanothermatter.Butwhattheyknowforsureiswhattheydid,andtherawdatatheyobtainedthroughtheirdoing.
Asyoumeditate,youwanttokeepyourfocusthatclear,thatclose.Whatareyoudoingwiththebreath?Whatareyoudoingwiththemind?Whatassumptionsareyouusingaboutthebreathandthemind?Andwhatresultsdoyouget?
Sometimesyoufindyourselfcreatingasenseofselfaroundthebreath.Asyougetmoreandmoreusedtothebreathenergyinthebody,youdevelopasetseriesofwaysofidentifyingyourselfasthebreather,whichwillcreatecertain
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patternsoftensioninthebodythatarereally,reallytenacious.Somepatternsoftensioncomeandgowitheachbreath.Otherslastabitlonger,buttheonesassociatedwiththebreather,thosetendtolast.Whichiswhyit’sgoodtoloosenupyourconceptionofwhatitmeanstobreathe—wherethebreathiscomingin,whatneedstobedoneforittogoout.Youcanthinkofthebodyasalargesponge,withthebreathcancomeinfromalldirections.Youdon’thavetopullitinthroughthenose.Andbreathenergyisnotsomethingthatyouhavetofighttopullin.Itjustcomesin,goesout.It’sallreadytocomeinifyoujustletitin.Thinkofitthatwayandyoufindyourselfbreathinginadifferentway.Thatshowsyouthepowerofyourthought,thepowerofyourassumptions,whattheycallattention,ormanasikara,inthetexts.
Soagain,theknowledgehereisknowledgeofwhatyou’redoingandtheresultsyouget:that’sthebasicdata,that’swhereyourknowledgeisclearest.Whenyoumoveoutawayfromthatandmakeassumptions,yougetmoreandmoreintotheworldofuncertainty.AsIsaidearlier,youneedsomeassumptionstofunction.Sayyou’redealingwithatable.Youlearnthatifyoutrytowalkthroughthetable,youcan’t.Youbangyourshins.Soyoulearntomakesomeassumptionsaboutthesolidityofthetable.Butexactlyhowsolidisthattable?Wethinkofsolidmassasbeingthattotallysolid,totallyfilled,butit’snot.You’veprobablyreadaboutalltheatomsinthetable,andhoweachatomcontainsalotmorespacethanhardmatter.Andevenwiththeprotonsandelectrons:aretheyreallyhard?Aretheyjustelectromagneticvibrations?Vibrationsofwhat?Oraretheyjustlittledistortionsinspace-time?Youcouldkeeponaskingquestionslikethis,butforthepurposeofwalkingaroundtheroomallyouneedtoknowisthatifyoutrytowalkthroughthespacebetweentheatoms,youcan’tdoit.Youkeepbumpingupagainstthatsenseofsolidity.
Sowhichoftheseassumptionsistrue?They’realltrue.Thequestioniswhichoneisuseful,andforwhatpurpose?Ifyousimplytrytowalkacrosstheroomandfindatableintheway,rememberthesolidityofthetable,soyoudon’tbangyourshins.Ifyouwanttodeveloppsychicpowersandwalkthroughtables,that’sanothermatter.
Buttheimportantthingisthatyourealizeallyourknowledgeoftheworldcomesfromyouractionsandtheresultsyougetfromthoseactions.That’sthebasicdata.AndfortheBuddha,that’sthebasicdatatoo.It’sjustthathekeepsremindingyou:keeplookingbackatyouractionsanddon’tgettoosuckedintoyourassumptions,intotheworldsyoucreateoutofthesethings,orthedifferentsensesofselfthatyoucreatearoundthesethings.Learntolookfortheonesthatareuseful,theassumptionsthatareuseful,foranygivenpurpose.Butalsolearnhowtotakethemaparttoremindyourselftheyarejustthat,assumptions—sothatwhentheystartcausingharmorsuffering,youcandropthem.Realizethat
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that’snottherighttime,that’snottherightplaceforthoseassumptions.TheBuddha’sassumptionsaboutwhat’susefultoknow,what’snotusefulto
know,parallelverycloselyhisideasaboutwhat’susefultospeakabout,orwhat’srighttospeakabout.Hesaysyouspeakaboutthingsthataretrue.Butjustbecausethey’retruedoesn’tmeanyouhavetospeakaboutthem.Youalsohavetolookforwhetherthey’reuseful.Andeventhat’snotenough.Youhavetolookatwhat’stherighttimeandtherightplacetospeakaboutthesethings.
Well,thesamethingappliestotruths.Therearelotsoftruthsabouttheworldoutthere,justastherearelotsofradiowavesgoingthroughtheairrightnow.Whichtruthsareusefultotuneintorightnow,givenyoursenseoftimeandplace?
ThisiswhytheBuddhaavoidedquestionsaboutwhetherthereisorisn’ta;whethertheworldiseternalornot,becauseherealizedthatthesequestionsareconstructions.Therearetimeswhenasenseofselfisuseful.Whenyouwanttoberesponsible,whenyouwanttolearnhowtodelayyourdesireforimmediategratificationforthesakeoflongtermgratification:Thosearetimeswhenyouneedaclearsenseofself.Butthereareothertimeswhenasenseofselfactuallygetsinthewayofadeeperhappiness.Soyoulookatyour“self”asanactivity,somethingyoudo,andthenyoucanstopdoingitwhenit’snotuseful.It’slikehavingdifferentperceptionsoftheworld–thephysicalworld,thepsychologicalworld,whateverworldsyouareinvolvedwith:Tuneintothefrequencythat’shelpfulrightnow,andlettheotheronesgo.
Thisiswhywefocusonthebreath,becausethebreathisanareawhereyoucanestablishanawarenessthatcanbegintoseetheseactivities:howdoesthemindcreateasenseofself,howdoesitcreateasenseofworld,whataretheactualdatathatit’sgotrighthere,whataretheassumptionsthatitbuildsthingsoutof?Whenyou’rewiththebreath,youcanseethesethingsalotmoreeasily,becausethebreathisoneofthebuildingblocksfromwhichthesethingsarecreated.Thewayyoumanipulatetheenergyinyourbodyisgoingtodeterminehowyouidentifyyourself,alongwithsenseoftheworldyouinhabit.Iftheenergyinyourbody’sreallyuncomfortable,whateverworldyou’vegotoutthereisgoingtofeelconfining.Butifyoucanbreathethroughit,youcanlearntowalkthroughthoseuncomfortableworlds,dissolvethemaway.
Thisdoesn’tmeanthatyoucancreateanythingyoulikeoutofanythingatall.Theresultsofyourpastactionsplacesomelimitsontherealitiesyoucancreateinthepresent.Butwhenyoustickwiththislevelof:“Justwhatareyoudoing,andwhataretheresults?”that’swhenyoustayclosesttothetruth.That’swhenyouseemostclearlywhatthepossibilitiesare.What,atthepresentmoment,isthemostskillfulwaytointerpretyourexperienceofreality?Whatcanyoushape,whatcanyounotshape?Whenyoukeepthingsonthislevel,youfind
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youcandealwithreality,shapeyourreality,inamuchmoreskillfulandbeneficialway.
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PracticingYourScalesOctober19,2006
Developingskillasameditatorisverysimilartodevelopingskillasamusician.Youstartoutwiththescales—sayyou’relearningthepiano—andyouwanttoplaybeautifulmusic,buttheyhaveyouplayingthesedumbscalesanditcanbeprettyboring.Butifyoudon’tstickwiththescales,youcan’tplaythemusic.Overtime,asyoudevelopyourear,youbegintorealizethattherereallyisaskilltorunningyourfingersupthosenotes.Oneofthesignsofareallygoodpianistishisabilitytomakehisrunssoundlikewater,totallyeffortless—andyetalotofeffortgoesintogettingthere.
It’sthesamewiththemeditation.Meditationiswork,andthere’salotofgruntworkinjustgettingthemindtosettledownandstaystill.It’simportantthatyounotgetboredbyit.Yousitherewiththebreathandsometimesitseemslikeit’sthehardestplacetostay.Themindisoffsomeplaceelse,andyou’vegottopullitback.Itstaysforabreathortwo,andthenit’soffsomeplaceelseagain.You’vegottopullitback.It’sthepullingbackthat’sanimportantpartofthemeditation.That’smindfulnessandalertnessinaction.That’sdirectedthoughtandevaluationinaction.Directedthoughtmeansjustkeepingyourthoughtswiththebreath.Intheprocessofstrengtheningthosequalitiesinthemind,that’swhenyoudevelopthefoundationforgoodconcentrationpractice.
Sotherearetwowaysofmeditating.Oneisjustsittingherehopingthatyou’llhitthelottery,becausetherearetimeswhenthingsjustcometogetherontheirown.Butthatcangetfrustrating,justwonderingwhattonight’smeditationlotteryisgoingtobelike.Areyougoingtocomeinfirst,areyougoingtocomeinlast?There’snoskillthereatall.Theotherwayofapproachingitistorealizethere’sworktobedone.Itmaynotbefun,butkeepremindingyourselfthatthisishowgoodmeditationisbuilt.Thisishowyoudevelopanunderstandingofthemind,byunderstandingthatprocessofhowthemindslipsoff.
It’sreallyamazing.Themindcancreateallkindsofthoughtworldsforitself.Howdoesitdothat?Howdoesitconductit’sdiscussionofwhereit’sgoingtogo,howit’sgoingtogetthere?Andthenhowdoesitcoverallthatup,soyoudon’tnoticeit?Itallseemstohappenjustonitsown,butifyoucanseeintothat,youlearnanawfullotaboutthemind.Youlearnaboutignorance,foronething,whichisthebigcauseofsuffering.Youlearnaboutcraving:Whatdoesthemindcraveasit’screatingtheseworlds?It’scravingpleasure.Itcanbesensualpleasure:theideaofthoughtsofbeautifulthings,thoughtsofnice-soundingthings,soon
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downtheline.Orit’scravingasenseofidentitythatcomesinwiththis,whenyou’reintheworld—you’refunctioninginaworldhere—fightingoffannihilation,youfearthatiftherearenothoughtsinthemind,themindisjustgoingtodisappear,yourawarenessisgoingtodisappear.Aslongasyou’rethinkingandknowingtheresultsofyourthoughts,youknowyouexist.Andthereisthepotentialforhappinessthere.Welearnataveryearlyagethatbydevelopingasenseofself,wecanuseittoprovideforpleasureinonewayoranother.Ifweweredeprivedofthatsenseofself—andthisiswhysomanyofusresisttheideaoflettinggoofthatsenseofself—we’dfeelthatwe’dbedeprivedofourpotentialforpleasure,orofthesenseofselfthat’sexperiencingthepleasure.Thecravingforthiskindofidentityiscalledcravingforbecoming.
Sojustinthisprocessofthemindcreatingthoughtworlds,youseealotaboutignoranceandcraving,andalltheotherfactorsofdependentco-arising.Youwatchtheminaction.It’sallhappeningrighthere.Butinsteadofhavingtomemorizethelistsofdependentco-arising,thebestwaytolearnaboutthesethingsisjusttogetyourhandsdirty,dealwiththecausalchainsthatgooninthemind,andlearnhowtocutthem.You’llfindthatyoucutthemindifferentspotsdependingonhowquicklyyounoticewhat’sgoingon.Thiswayyoulearnaboutthemind.Youlearnabouttheprocessesinthemindinthesamewaythatyoulearnabouteggsbycookingwiththem;oryoulearnaboutapianobysittingdownandplayingit,seeingwhatyoucangetoutofit,whatkindofsounds,whatkindofsatisfaction.
Soit’simportant,asyousitdownandmeditate,thatyourealizeyou’renotherejustforstressrelaxation,stressreduction,orforchillingout.Thereisworktobedone.Thisisyourconcentrationwork,asAjaanLeecalledit:thedirectedthoughtandevaluation,keepingyourmindwiththebreathandlearningtowatchit,toseewhichwaysofbreathinghelpkeepyoutherewiththebreath,alertandmindful;whichwaysofbreathingmakeyourrestless.Youlearnthisthroughtheevaluation,i.e.,evaluatingtimeswhenthemindgetsrestlessandwandersoff.Gobackandsay,“Okay,gottatrysomethingelse.”You’vegottobewillingtolearn,anditcanbefrustrating.Anylearningexperienceinvolvessomepain,someeffortandfrustration,andyourabilitytodealemotionallywiththefrustrationiswhat’sgoingtoseeyouthrough.
Solearnhowtogiveyourselfpeptalks.Youhavetokeepyourselfupforthepractice.Thisiswhytherearetimeswhenit’susefultoreflectontheBuddha,theDhamma,andtheSangha.WhatkindofpersonwastheBuddhawhofoundthispathofpractice?Everythingindicatesthathewasanextremelytruthfulperson,veryrealistic,alwayswillingtolearn.Andhetaughtpurelyoutofcompassion.Afterhisawakening,hedidn’tneedanythingfromanybody.Iftherewasn’tenoughfoodtokeephisbodygoing,hewouldbeperfectlyhappytodie,because
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he’dalreadyfoundadeathlesshappiness.Sothefactthathekeptthebodygoing,kepthavingtodealwithpeopleforty-fiveyears,wasatotalactofcompassion.
AndtheDhammahetaught,astheysay,wastotallyheartwood.Inotherwords,therewasn’talotofrhetoric,alotofunnecessaryteachings.Hefocusedonthebigissueinlife:Whyistheresuffering?Whydopeoplecreatesufferingforthemselveswhentheywanthappiness?Whatcantheydotolearntoputanendtothatsuffering?Andhefocusedonthatissueinawaythat’sstillveryrelevantthousandsofyearslater.
AsfortheSangha,heinstitutedanorderwherepeoplelivetotallyongifts.TheBuddha’steachingwasagift.ThewaytheSanghaisarranged,monksliveongifts.Theydon’tselltheteaching,theydon’thavetoraisekids,meetmortgagepayments,alltheotherthingsthatwouldcrimptheirstyleofreallybeingtruetotheDharma.YoulookatthestoriesintheTheragathaandTherigatha,tellingofthemonksandthenunsstrugglingwiththeirmeditation,andsomeofthemwereinalotworseplacesthanyouarerightnow.Andyettheywereabletogainawakening.Sothatgivesyouencouragementthatitcanbedone.NotjustamazingpeopleliketheBuddhawhocandoit,allkindsofpeoplecandoit.
Whenyoureflectonthesethings,itgivesyouencouragementforthepractice.ThisisoneofthereasonswhytheBuddhaalsoprefacedmeditationpracticewithpracticinggenerosityandobservingtheprecepts.AsyoufollowtheBuddha’steachingsinwaysthataresimplerandeasiertofollowandseetheresultsthatcome,itgivesyouconfidenceintheteaching:thateventhoughsomeoftheinstructionsmayseemcounterintuitive,theywork.Whenyoucometothepracticefortifiedbythesepracticesandfortifiedbyyourunderstandingofwherethisteachingcamefrom,thatcanhelpgetyouoverthedryperiodswhenallyouseemtobedoingisdraggingyourmindbackandforth,backandforth,backandforth,upanddownthenotesofthepiano.
Butthatsenseofconfidencehastobeaugmentedalsobyyourwillingnesstobeobservant.There’sabookinourlibraryonlearninghowtoswim.It’stherenotbecausethemonksareplanningtoswim,butbecauseitdescribesthelearningprocesssowell.Ittalksabouthowtopracticeswimming,andtheprinciplesapplytoanykindofskillthatwhenyou’repracticing.Youdon’tjustgothroughthemotionsorputinthetime.Youhavetoobservewhat’sthemostefficientwayofgettingthroughthewater.Howdoyouholdyourhead,howdoyouwatchyourstroketoseehowyoucanmakeyourstrokemoreefficient,soyoucanuselessenergyandatthesametimegofaster,golonger?It’sthesamewaywithworkingonthosescales:What’sthemostefficientwayofholdingyourhands,yourarms,yourtorsotogetthebest-soundingnotesoutofthepiano?Thisway,whatinthebeginningisaveryeffortfulprocessreallydoesbecomeeffortlessasyoustreamlineyourunderstandingofwhatyouaredoing.
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It’sthesamewiththemeditation.Youfindthatyouhavetolearnhowtostreamlineyourunderstandingofwhatitmeanstokeepthemindfocused.Youstartoutbybasicallydoingtoomuch:Youtenseupthebody,youengageallkindsofotherpartsofthemindtotrytokeepthemindhere,andyetyoucan’tmaintainthatamountoftension.Themindissuretoslipoff.Thenyoutrytohavenoeffortatall,andofcourseit’sgoingtoslipoffagain.Whatyou’vegottodoisnotice,“Whichpartoftheeffortisnecessary,whichpartisnot?Where’stheexcessenergythat’sbeingexpendedonthisthat’smakingitmoredifficultthanithastobe?What’sthemostefficientwayofstayingwiththebreath?What’sthemostefficientplacetofocus?Themostefficientwayofunderstandingthebreaththathelpsyoustaytheresothattheamountofeffortyouputintoeachmomentofmeditationistotallypossible,totallysustainable?Thatwayyoureallydodevelopasenseofeasewithbeingwiththebreath.Soyou’vegottobeobservant.
It’sinthiswaythatdirectedthoughtandevaluationeventuallyleadtoasenseofease,evenasenseofrapture,andthemindcanreallysettledown.Becauseit’snotjustamatterofforcing,butit’salsoamatterofunderstandingwhatyou’redoingandlookingthroughthatlensofwhere’stheunnecessarystress,where’stheunnecessaryamountofeffortthat’sbeingexpended?Whenistheefforttoomuch,whenistoolittle,whenisitjustright?
Thisiswhyonlysomuchofthemeditationcanbetaughtintermsofwordssaying,“Dothis,dothat,”thetechniquetheytellyoutodo.Alotofithastocomefromyourowninput,yourownwillingnesstoobserve,tolearnfromyourmistakes.Theprocessisnotnecessarilypleasant,butit’stheonlywaytolearn.Andithastheadvantagethatitdevelopsyourpowersofperception,yourpowersofdiscernmentwhileyoudoit.
Sojustaswhenyoulearnhowtoplaythescaleswell,you’relearningalotoftheotherskillsyouaregoingtoneedtoplaymusicwell,inthesamewaywhenyoulearnhowtokeepthemindwithoneobjectinspiteofallthoseothertemptationstocreateworldsthatyouwanttoinhabit,you’relearningthepreciseskillsthatareneededtogetthemindtosettledown.You’relearningtheskillsthatenableyoutounderstandtheworkingsofthemind.Thisiswhat’smeantbythatsayingthatthepathandthegoalarenotdifferent.Inotherwords,indoingthepathwell,youfindrightthereinthedoingofthepaththatthegoalstartstoappear.
Sodon’tjustputinthetime,saying,“IhopeIwinthelotterythistimewhentheresultswillcomeontheirown.”You’vegottowatch,you’vegottoobserve,you’vegottobewillingtolearn.Evenifitmeansgoingbackandrelearningthestepsthatyouthinkthatonlybeginnershavetodo,everybodyhastolearnthesethingsmanytimesover.Andthemoreattentionyoupaytothem,themorelessonsyoulearn.
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FeedingFrenzy:DependentCo-arisingOctober23,2006
ThePaliwordfortheworldswecreateinthemindisbhava,whichliterallymeansbecoming.Wekeepcreatingtheseworlds.Andifyoulookatdependentco-arising,youseethatthey’rebasedontwothings.Theimmediateprerequisiteisclinging,upadana;andclinginginturnisbasedoncraving,tanha.Butbothofthosewordshaveanothermeaning.Thewordforclingingcanalsomeanfeeding,takingsustenance;andthewordforcravingmeansthirst.Themindisthirstingforthings,andsoitlatchesontothefiveaggregatesandtriestofeedoffthem.Form,feeling,perception,thoughtconstructs,andsensoryconsciousness:Thesearethethingswefeedon.
Whenwe’remeditatingwe’retryingtocreateagoodbhava,agoodplaceforthemindtostayinthepresentmoment.Ifyoucreateaworldforyourselfthatmaintainsitsreferencetothepresent,thenit’saloteasiertoseewhatthatworlddependsoninthepresentaswell.Inotherwords,youcanseetheprocessofthirstingandfeedingasit’shappening.Thatenablesyoutoseethroughtheprocess,sothatyoudon’tgetmisledbytheworldsyoucreate.
Whenyoucreateworldsofthepastandfuture,though,youhavetoblockoutlargepartsofyourpresentawarenessinordertostayfocusedonthoselittleworlds.That’swhythey’renothelpfulinthemeditation.They’rehelpfulonlytotheextentofenablingyoutorememberthingsyoudidinthepastoranticipateinthefuturethathelpfocusyoubackonthepresent.Inotherwords,youcanrememberthetimeswhenyouweremindless,notveryalert,andyoucanreflectonthedamageitcaused.Oryoucanreflectonthedangersthatawaityouinthefutureifyou’renotmindfulandalert.Thiskindofthinkingishelpfulbecauseitmotivatesyoutogetbacktothepresentmomenttodevelopyourpowersofmindfulnessandalertnessrightnow.
Butifyouwanttoseetheseprocessesinaction,you’vegottowatchinthepresentmoment.Soyoucreatetheworldoutofthebreath,yourinnersenseofthebody.Takethesensationsyoufeelinthelegsandthearms,etc.,andtrytofashionthemintoabasisforconcentration,aplacewherethemindcanstay,thatyoucantakeasyourdwelling.Thesenseofeaseandfullnessyoucandevelopthroughthebreathcanhelptoalleviateyourthirst.Itgivesyousomethinggoodandnourishingtofeedon.
Thetextsactuallytalkaboutfeedingonrapture.Inthemidstofaworldof
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hungrypeople,theBuddhasaid,wefeedonraptureliketheradiantgods.Andhe’snotjusttalkingabouthungryinthesenseofhungryforphysicalfood.Ifyoulookatwhat’sgoingonintheworld,ifyoureadthenewspapersandnewsmagazines,youseewhatpeoplearedoingfromtheirsenseofpsychologicalhunger,andit’snotaprettysight.Sowhenwesaythatinthemidstofhungrypeople,we’refeedingonraptureliketheradiantgods,it’snotaselfishornarrowpleasure.We’retryingtogetourselvesoutofthatfeedingfrenzy.
Thisprocessofpsychologicalfeedingisaprocesswehavetounderstandinthemind:Howdoesthishappen?TheBuddhasaysthattherearefourwaysofclingingorfeedinginside.Oneissimplyfeedingonsensualdesire.Youcanthinkaboutsituationsyou’dliketohaveinyourlifethatwouldmakeyoufeelpleasant,thatyouwouldderivesomepleasurefrom.Youcanthinkabouttimesinthepastwhenyouhadpleasures,oraboutpleasuresyouanticipateinthefuture.Andthemindfeedsoffofthat.There’salsofeedingonviews,clingingtoviews.Then,asyou’veprobablynoticed,there’sastrongsenseofmeorminearoundtheclinging,feedingontheidentityyoubuildaroundyourviews.“I’mthepersonwhohastherightviews;I’mthepersonwhounderstandthingsbetterthanotherpeople;mytakeonthingsisright.”Andthere’sfeedingoncertainwaysofdoingthings,yourhabitsandpractices,yourparticularwayofdoingthingsthatyoufeelistherightwayofdoingthings,inandofitself.
Now,someoftheseformsoffoodareactuallypartofthepath.Youneedtohaveviewsforthepath,youneedtodevelopcertainhabitsandfollowcertainpracticesaspartofthepath.Andyouneedtodevelopacertainsenseofyourselfascapableoffollowingthepath.TheBuddhadoesn’tcriticizethesethings,attheirpropertimeandplace.Whathedoescriticizeisfeedingonthesethingsasendsinandofthemselves.
Andwhydoesthemindfeedonthesethings?Becauseitfeelsemptywithoutthem.Sometimesitfeelslostwithoutthem,deprivedofitsbearings.Wecreateourbearingsforourselvesthroughourviews,throughourwaysofdoingthings.Whatitcomesdowntoisthatwethinkweneedthesethingsforourhappiness.Withoutthem,wefeellost.Theseareourmeans—wethink—forobtainingpleasure.Theseattitudesarebasedonthirst:thethirstforsensuality,thethirstforbecoming,orthethirsttodestroywhatwe’vegot.Butallthesethingsaremotivatedbyadesireforhappiness,byadesireforwellbeing.Thethirstinturnisconditionedbyfeelingsofpleasureorpainorneitherpleasure-nor-pain,aneutralfeeling.Andthesecomefromsensorycontact.
Soonewayofunderstandingtheprocessesinthemindistrytotracethemback:Exactlywhatcontacttriggeredthem?Wasthereathought?Wasthereasound?Wasthereanideathatsuddenlytriggeredyouintocreatingtheseworlds?That’sonethingyou’vegottolookfor:Whatarethetriggers?Sometimes,you
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find,thetriggerscanbeverysmall.Butdependentco-arisingdigsdeeperthanthat.Itsaysthattheissueisnotjustthecontact.Wecometosensorycontactwithalotofpreconceivednotions,alotofattitudesreadytopounceonthings.Thisiswhycontactisnotthebeginningofdependentco-arising.Priortocontactyou’vegotthesenses,andpriortothesensesyou’vegotnameandform.Nameandformarecrucialhere,particularlyname,foritincludesfeelings,perceptions,intentions,attention,andthecontactamongthesethingsinthemind.
ThisiswhytheBuddhafocusesthepracticeofthepathrighthere,attheprocessesofname.You’vegottochangeyourintention.You’vegottochangethewayyouunderstandthings,whichthingsyoupayattentionto,whichthingsyouignore.Ourusualapproachforhappinessisthatyouidentifywithcertainthings:yoursenseofwhoyouare,who’sgoingtobenefitfromtheseeffortsyou’remakingtocreatehappiness,andexactlywhatthingsyouhaveunderyourpower,underyourcontrol,thatcanbeusedtocreatethathappiness.That’sallanissueofattention:howyouattendtothings,howyoulookatthem,whatyourperspectiveis,whatquestionsyouask.Andthatbigquestion,thequestionof“I”—“WhoamI?DoIexist?DoInotexist?”—that’saconstantquestion,andwe’realwayscomingupwithdifferentanswers.Andbecausethatquestioneatsatus,wetrytocreateanidentitytostuffintoitsmouth.Butyoucanlearntostopfeedingonitifyoucankeepremindingyourselfthatthat’snottheissue.Theissueissimplywhatcanbedonetoleadtohappiness—whichsometimesrequiresasenseofself,butsometimesdoesn’t.
Thisiswhyrightviewisthebeginningofthepath,becauseitfocusesparticularlyonthemostskillfulwayofattendingtothings.Onceyou’vegotaskillfulwayofattendingtothings,thatchangesyourintentions.Sothefocusofyourattentionshouldbetounderstand:“Whatisthecauseofsuffering?Whatarethecausesfortheendofsuffering?IfIseemyselfdoingsomethingthatleadstosuffering,howcanIstop?IfIseethattherearestatesofmindthatleadtoanendtosuffering,howcanIencouragethem?HowcanIdevelopthem?”Thoseareintentionsthatyou’vegottonourish.Otherwise,whentheusualtriggersforcravingandclingingorthirstandfeedingcomealong,yougorightbacktoyouroldfeedingpatterns.
Sotohelpstrengthenthenewwayofgivingattention,orthenewwayofdevelopingintentions,theBuddhahasyoudevelopcertainperceptions.You’veprobablyheardofthethreecharacteristics,butit’sinterestingtonotethattheterm“threecharacteristics”doesn’tappearinthePaliCanon.TheBuddhatalksaboutanicca,dukkha,andanatta,buthedoesn’tusethewordforcharacteristic—lakkhana—togoalongwiththem.Heusesthewordperceptionormentallabel:anicca-sañña,dukkha-sañña,anatta-sañña.Youlearntolabelthingsasinconstant,stressful,not-self.Theotherwordheconnectswiththemis
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anupassana,orcontemplation:aniccanupassana.Tocontemplateistolookforthesequalitiesinyourexperiences.Inparticular,youlookattherawmaterialsthatyouordinarilyusetobuildyoursenseofyourself,tobuildyoursenseoftheworld,toseehowthey’reinconstant.Whentherawmaterialsareinconstant,howareyougoingtobuildanythingsolidoutofthem?It’slikebuildingahouseoutoffrozenmeat.Themeatseemssolid,youcanstackitlikebricks,butit’sgoingtomelt.Whowouldwanttoliveinahouselikethat?It’sstressful.It’saskingfordisaster.
Soyoulookforthestressinherentintryingtofindhappinessinthingsthatareinconstant.Whenyouseetherawmaterialsasstressful,askyourself:“WhatcanIbuildoutofstressfulthingsthatwouldreallyprovidetruesecurity?”Andwhenyouseethatthey’renottotallyunderyourcontrol,whenthey’reanatta,whatsenseofreliableselfcouldyoubuildoutofthesethings?Youcanbuildatemporarysenseofself,andtherearetimeswhenyouneedthat,butultimatelyitdoesn’tgivethesatisfactionyouwant.That’sbecausethesethoughtworlds,onceyou’vesetthemgoing,startdoingthingsontheirown;theyhavealogicoftheirown,whichyoucan’talwaysanticipate.Sohowcanyoutrustthem?
ThesearethefactorstheBuddhahasyoufocuson—attention,intention,andperception—sothatwhenyoucatchthemindjumpingattheopportunitytobuildathoughtworld,youcanaskyourself:“WhyamIdoingthis?WhatamIgoingtogetoutofit?”Youlookattherawmaterialsandyouseethatthey’renotthesortofthingsyoucouldbuildanythingreliableoutof.Thenyoulookatyourmotivation:“Whyareyoudoingthis?Whatdoyouwantoutofthis?”YoustartaskingtheBuddha’squestions:“Doesthisactivityleadtosufferingordoesitleadawayfromsuffering?”Thesearethethingsyou’vegottokeepinmind.
Onewayofdoingthatistodevelopagoodsolidfoundationhereinthepresent,sothatit’seasiertostayinthepresent.Thelongerthemindstaysinthepresent,theeasieritistobemindfulandalert.Theremoremindfulandalertitis,themoreclearlyitcanseetheseprocessesasthey’rehappening.
Digdownafewmorestepsintodependentco-arising,andyoucometofabrication.Fabricationcomesinthreekinds:bodily,verbal,andmental.Bodilyfabricationisthebreath;verbalfabricationisdirectedthoughtandevaluation;andmentalfabricationisfeelingandperception.Whenyou’refocusedonthebreath,thinkingaboutandevaluatingthebreath,you’vegotallthesethingsrightthere.You’vegotthebreath,you’vegotyourselfthinkingandevaluatingthebreath,andyou’vegotthefeelingsofpleasureandpainthatcomefromthebreath,alongwithperceptionsthatkeepyoufocusedbothonthebreathandonthepleasuresorthepainsthatcomefromthebreath.Whenyoulearntolookatthingsinthesetermsandcanmaintainthisworld,you’reinamuchbetterpositiontowatchtheprocessofhowthemindcreatesotherworlds.Whenit
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forgets,whenittriestoblockoutthisworldofthepresent,that’stheignorancethatsetsthoseotherthoughtworldsintomotion.
Soyou’vegottokeepremindingyourselfstayhere,stayhere,stayhere.Trytogetasinterestedinthebreathasyoucan.Trytounderstand:Whatisthisbodilyfabrication,thisbreathenergy,anyhow?Howdoesthein-and-outbreathrelatetothesenseofenergyinthedifferentpartsofthebody?Howcanyoucreateasenseofeaseherethathelpstosatisfyyou,thathelpsgetridofthathungertogooutandcreateotherplaces,otherworldstogoforagingin?Thegreaterthesenseoffullnessyou’vegothere—thefullnessthatcomesfromlearninghowtorelateproperlytothebreath—themoreyoucancutthroughthehunger,thethirst,thatwouldforceyoutocreateotherworldsofbeing,otherworldsofbecoming.
Sowhenyoulookatdependentco-arising,it’snotjustanabstractexercise.ItactuallyexplainsalotofthereasonswhytheBuddhateachesmeditationthewayhedoes,whyhetendedtoteachbreathmeditationmorethananyotherkindofmeditation,andwhythepathbeginswithrightview.Rightviewhelpsredirectthiscausalprocessawayfromtheignorantclingingandthirstthatordinarilywefeedon—orthatwetrytofeedon,tryingtofindsomesatisfaction—andfocusesitinadirectionwhereitprovidesmoresatisfaction,agreatersenseoffullness.
Dependentco-arisingnotjustamapaboutabstractions;it’sactuallyamapofyourfeedingfrenzy.AndeventhoughthemaphaslotsoffactorsthateventheBuddhaadmittedareallentangled,itdoesmakeoneclearandsimplepoint:Whencontacthits,it’snotjustmakingamarkonablankslateorapassivemirror.Themindisalreadyprimedtogolookingforfoodevenbeforecontacthappens;whenweencountercontact,ourmainquestioniswhetherwecaneatit.Thisiswhywehavetomeditate:Thecausesforsufferingareinside.AndthisiswhytheBuddhahasusfocusattentiononourintentions,perceptions,andviews,becauseaslongaswe’reignorantofthesethings,thatignorancekeepsdrivingourfeedingfrenzy
Whichiswhydependentco-arisingisalsoaguidetowhatyoucandotohelpabortthisprocessofconstantlycreatingunsatisfactoryfeedingworldsinthemind,worldsthatleadtosuffering,worldsthatleadtostress.Itteachesusnewfeedinghabits.Whenwelearnhowtofeedonthebreath,wedon’thavetocreatethedifferentidentitiesthatneedtogooutandengageinafeedingfrenzyonotherpeople.Andit’sgoodnotjustforus,butalsoforeveryonearoundus.
Sodevelopatasteforthebreath.Learnhowtobeaconnoisseurofyourbreathing.Whenyoulearntofeedhere,youreallydevelopthevariousstrengthsofthemind—conviction,persistence,mindfulness,concentration,anddiscernment—thatcanstrengthenittothepointwhereultimatelyitdoesn’tneedtofeedanymore.Andthat’sagreatgiftrightthere,bothtoyourselfandto
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everyonearoundyou.
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GoodwillAllAroundNovember2,2006
Everyeveningbeforethemeditation,wechantthefourbrahmaviharas.Actuallyjustchantthewordsthataremeanttobeconducivetothesesublimeattitudes.Andtheyaremeanttoremindyouthatit’sgoodtoactuallycultivatetheseattitudesaspartofyourpractice.Theyarethecontextforwhatwe’redoing,thoughtsofgoodwill.IftheBuddha’steachingsweren’tbasedonamotiveforgoodwill,hewouldn’thavefocusedontheissueofsuffering,theissueofstress.Hewouldn’thavefocusedonthequestionofhowtoputanendtosufferingandstressastheprimarypointoftheDharma.Sowehavetoassumethatthatwastheunderlyingmotive,bothforhisteachingandforthepracticeofhisteachings.That’swhatwearedoingrightnow,wearelookingforanendofsuffering,tryingtofindatruehappiness.
Socultivatethatattitude.MayIbehappy.MayIbetrulyhappy,withtheemphasisonthetrulybecausethatplacessomedemands.Ordinaryhappiness,thepleasuresthatcomefromeatingandsleepingandhavingfunaren’tallthathard.Thereisnoneedtositforawholehour,andputupwiththepainsandotherdifficultiesinmeditationifallyouwantisaquickfix,ifaquickfixisgoodenough.Butit’snot,becauseahappinessthatturnsintosomethingelsedoesn’tturnintohappiness.Itturnsintoregret,remorse,actualpain.Sowewantahappinessthat’strue,ahappinessthatlasts.
Butthinkaboutit.Youarenottheonlyonewhowantshappiness.Thepeoplearoundyouwanthappinesstoo.Ifyourhappinessweretodependontheirmisery,there’snowaytheywouldallowittokeepgoing.Thisiswhyoppressivepeoplehavetohirebodyguards,havetohavespecialsecurityforcestoprotectaveryfragileoppressivehappiness.Anditcanneverlast.Soyouwantahappinessthatdoesn’ttakeanythingawayfromanyoneelse,doesn’tcauseanyoneanysufferingorharm.Andthatrequiresthatyoulookinside.Andtokeepyoulookinginside,it’sgoodtoremindyourselfthatyoudowishhappinessforotherbeings,otherpeople,becauseyourhappinessdependsonattheveryleastyou’renotcausingthemanyharm.Andtheworldwouldbeamuchbetterplace,aloteasiertofindhappiness,ifeverybodywerelookingfortruehappinessinside.
AndsotheBuddhaadvocatesspreadingthoughtsofgoodwillinalldirections.Astheysayinthetext,firstdirection,inotherwords,theeast;thesecond,third,fourth:south,west,north;aboveandbelowandallaround.Let
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yourthoughtsofgoodwillgooutinalldirections,radiating.Theimagetheygiveinthetextsisofahornblower,youblowtheconchhorn(therewasaconchshellthattheyusedasahorn).Andthesoundgoesinalldirections.Itdoesn’tchoosejusttheeastorjustthewest,goeseverywhere.Inotherwords,yourthoughtsofgoodwillshouldextendnotjusttoyourtribeortoyourgroup,buttoeverybodyregardless.Notonlyhumanbeings,allkindsofbeings.Beingsyouknowabout,beingsyoudon’tknowabout.Trytomakeyourwishforhappinessall-inclusive.
TheBuddharecommendsthisasanattitudetodevelopasacontextforthepractice.Becauseoneofthebigproblemswerunacrossinourmeditationisthoughtsofgreed,angeranddelusion.Andonewaytoovercomethem,oratleasttokeepthemincheck,istoremindyourselfyou’vealreadywishedhappinesstotheseotherbeings.Sowhydoyouwanttobegreedyfortheirthings?Whydoyouwanttogetangryatthem?Whydoyouwishthemill?Howcanyouletyourselfbedeludedastowhat’sgoingtobeskillfulandwhat’snotifyoureallywanttobehappy?Inotherwords,you’vegottotaketheissueofhappinessseriously.Mostpeople,you’dthinktheywouldtakehappinessseriously,it’ssomethingeverybodywants.Butifyoulookatthewaypeoplegoabouttryingtofindhappiness,theydon’treallythinkaboutit.Theydon’treflectonwheretruehappinesswouldlie,howitcouldbebroughtabout.Theyjustgoforthequickfix.
Sothoughtsofgoodwillaremeanttopreventyoufromgoingforthatquickfix,rememberingthatyouractionsdohaveresultsandyouwanttomakesurethoseresultsarenotharmful.Ifyourunacrossanyonewhoyouhavetroublethinkingthoughtsofgoodwillfor,askyourselfwhy?Howwouldyoubenefitfromtheirmisery?Howwouldtherebeanybenefitfromtheirmiseryatall?Whyareyoustingywithyourthoughtsofgoodwill?Inotherwords,thedevelopmentofgoodwillisnotmeanttobenonreflective,spreadingthoughtsofcottoncandyoutinalldirectionstosmotheryourtruefeelingsaboutpeople.Theyaremeanttobringuptheissue,isthereanybodyouttherewhomyoudon’tfeelgoodwillfor?Andifso,why?Thenyouhavetothinkaboutit,youhavetoreflectonituntilyourealizethere’snoreasonthatyouwouldbenefitinanywayfromtheirsuffering.
Sothisprovidesthecontext.Thenfromgoodwilltherearetheotherthreeattitudes.Compassion,inotherwords,whenyouseesomeonesufferingyouwishthemfreedomfromthatsuffering.Whenyouseesomeonewhoishappy,youappreciatethefactthattheyarehappy.Youdon’tgetresentful,youdon’tgetjealous.Thosearenaturaloutgrowthsofgoodwill.Andthenthere’sequanimity.Becausetherearegoingtobecaseswhereyouwishforpeople’shappiness,andthey’renothappy.Youtrytoshowcompassionforthem,andtheycan’tgainfreedom,theysuffer.Otherpeoplewhoarehappy,butthentheyusethat
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happinesstoabuseotherpeopleandthereisnothingyoucandoaboutit.That’swhyyou’vegottodevelopequanimity.Withoutequanimitygoodwillcanbeacauseforsufferinginandofitself.
Sothat’swhenyouhavetoreflect:allbeingsaretheownersoftheiractions.Somepeoplehavekarmathat’sgoingtoforcethemtosufferforawhile,oratleasthavebadcircumstances.Theissueofhowtheyrespondtothosebadcircumstances,that’ssomethingtheycandosomethingabout,perhapsinthatwayyoucanhelpthem.Inotherwords,ourexperienceisnottotallyshapedbypastactions,it’salsoshapedbyourpresentintentions.Thisappliestootherpeople,appliestoyoutoo.Therearegoingtobetimeswhenyouareindifficultcircumstancesandyou’vegottobecarefulaboutyourintentions,howyourespondtothosedifficulties.Therearegoingtobetimeswhenyou’reinreallygoodcircumstances,andagainyouhavetobecareful.Youcan’tletyourselfbeheedless.Othertimespeople,whenthingsaregoingwell—theyarewealthyandinagoodmood—thentheytendtogetsloppy,complacent,andthat’sacauseforsufferingrightthere.
Soequanimityistheretoremindyou,thereisthisprincipleofkarmathatplaceslimitationsonwhatyoucandoforotherpeople,whatyoucandoforyourself.Thepurposeofthatreflectionistoremindyoutofocusonthethingswhereyoucanmakeadifference.Sometimesgiventhesituation,allyoucandoisjustworkonhowyou’rereactingtobadcircumstances.Thisiswhywehavetotrainthemind.Thisishowthebrahmaviharasleadusintothedevelopmentofmindfulnessandalertness.
Thereisapassagewheretheytalkabouthowthebrahmaviharasleadtoawakening.It’sthebrahmaviharasimbuedwiththesevenfactorsforawakening.Andthefirstofthoseismindfulness,theabilitytokeepsomethinginmind.Inthiscasekeepingyourbasicattitudes,yourbasicattitudeofgoodwillinmind.Andyourknowledgeoftheprincipleofaction,principleofintention—thatyou’vegottobecarefulaboutwhatyouwill,whatyoudo,whatyousay,whatyouthink—gottokeepthatfactinmind.Andthentrainthemindsoit’smoreandmorecarefulallthetime,moremindfulallthetime.Thisiswhyweusethebreathorusethewordbuddho,or32partsofthebody,whateverobjectwefindiseasytokeepinmindasawayofgettingthemindtosettledown.Oncethemindsettlesdown,itcanseethingsalotmoreclearly.Andthat’showitcanbemorecarefulinwhatitchoosestodo.
Thisishowthefourbrahmaviharasorthefoursublimeattitudesbringusrighthere.You’vegotworktodo.You’vegotthismindthatkeepschurningoutintentions,sowe’vegottobeverycarefulaboutwhatthoseintentionsare,whichoneswechoosetofollow,whichoneswechoosetoletgo.We’vegottokeepthatinmind.Itrequiresmindfulness,requiresalertness.We’vegottoworkonthese
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qualities,we’vegottoexercisethem.Thisiswhywearesittingheremeditating.Thesearequalitiesthatneedstrengthening,theyneedtobemademoreandmoreconsistent,morelasting.
Soasyouworkwiththebreath,trytobeasquickaspossibleinnoticingwhenthemindslipsoffthebreath.Assoonasyousensethatit’sslipping,thenbringitrightback.Thisistheworkofthemeditation.Thisishowmindfulnessandalertnessareexercised,andwithexercisetheygetstrongerjustlikethebody.Ifyouexerciseittherightway,ifyoufeedittherightway,youcankeepthebodyinrelativelygoodshapesothatitcandowhatyouwantittodo.Samewiththemind.Youfeedthemindwiththesethoughtsofgoodwill,thoughtsofthesublimeattitudesandyouexerciseitsmindfulnessandalertness.Trytodevelopitsconcentrationinthatway,todevelopitsdiscernmentintowhat’sgoingoninthemind:whatyouchoosetodo,whatyouchoosenottodo.Andyougaininsightalsointothiswholequestionofwhatdoesitmeantointend,whatisanintention,whatisthiskarmawearedoingallthetime?
Onceyouseethatclearly,thenyouareinamuchbetterpositiontoactonthatbasicmotivationforgoodwill.Youcangetthemindtodowhatyouwantittodo,andit’sstrongenoughtodowhatyouwantittodo.You’vegotthatdesirefortruehappiness.Fortruehappinessyouneedawelltrainedmind,amindthat’snotafraidtocomprehendsuffering,letgoofitscause,developthefactorsofthepath,soitcanrealizetheendofsuffering.Otherwiseeventhoughwealldesirehappiness,wejustkeepcreatingmoreandmoresuffering,whichisthebigironyoflife.Butit’spossibletotrainthemind.Sokeepatit.Keeprememberingyourintention,trytomaintainthatintentionandtrytodeveloptheskillsthatareneededtokeepactingonthatintention.SoyoucantestwhethertheBuddhaisright:thereisanendtosuffering,anditcanbeattainedthroughhumaneffort.
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TruthsoftheWillNovember5,2006
Someoneoncesaidthattherearebasicallytwokindsoftruthsintheworld:truthsoftheobserver,andtruthsofthewill.Truthsoftheobserverarethingsthataretrueregardlessofwhatyoudo,thathavenothingtodowithyourideasaboutthings,whatyouwant,whatyoudon’twant.They’rejustthewayoftheworld.Thisiswhatscienceisallabout.Andtolearnthesetruths,youcan’tletyourwantsgetintheway.Thiskindoftruthalsodescribesalotofthingsyouseedaytoday.
Asfortruthsofthewill,thosearethingsthatexistonlyifyouwillthemintobeing.Theydependonyourwants.Youdecidethatthisissomethingyouwantandyouactonit.Sayyouwanttobeaconcertpianist.That’sgoingtobecometrueonlyifyoudecidethatthissomethingyoureallywant,thatit’sworthworkingon,andyoustickwiththatdecision.
Whenyoulookatthethingsthatmeanthemosttousinlife,mostofthemaretruthsofthewill.Ifyoujustlookedattheworldfromthepointofviewofanobserver,everythingwouldbeprettypointless.Wegetborn,wegrowup,westruggletosurvive,andthenwedie.That’sprettymuchit.What’sthepointofallthat?Manytimesyoulookbackonyourlifeandyouthinkofallthethingsthatyoufoughtover,allthethingsthatyouworkedhardtoget,andevenifyougotthem,theyjustslippedthroughyourfingers.Youwonder:Whatwasthatallabout?Manypeoplelookbackontheirwholelivesandthat’salltheysee.“Whatwasthatallabout?Whyallthatsuffering?”
Soifyouwanttohaveapointtoyourlife,youhavetowillitintobeing.ManyoftheBuddha’steachingsexplainwhythisisso.Yourexperienceofthepresentmomentcomesfromwhat?Theresultsofpastactions,yourcurrentintentions,andtheresultsofyourcurrentintentions.That’saninteractionbetweentruthsofthewillandtruthsoftheobserver.I.e.,youwilledthingsinthepast,andthenthatsetintomotioncertaincausalforces,someofwhichcameoutinwaysyoudidn’tintend.Butthat’ssimplybecausethat’sthewaytheworldis.That’showcausalityworks.Youdidn’tworktheprocessright.Butnowyou’vegotyourcurrentintentionsandthey’rehavinganeffectrightnow,andtheyaregoingtohaveaneffectonintothefuture,andtheyofferyouthechancetogetitrightthistime.
Soit’suptoyoutodecide:Istheregoingtobeapointtoallthis?Isthere
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goingtobeadirectiontoallthesedifferentintentions?Orareyoujustgoingtomuckaroundinyourlife,andattheendwonderwhatwasthatallabout?Eventhewaywesuffercomesunderthesetwokindsoftruths.There’sthetruthofthethreecharacteristicswhichisthatanythingwilledisgoingtobeinconstant,stressful,andnotself;anythingthat’ssubjecttoconditionsisgoingtobestressful.Butthenthere’salsothesufferingthatcomesfromcraving,especiallyunskillfulcraving.
Thefirstkindofsufferingyoucan’tdomuchabout,butyoucanmakeadifferencewiththatsecondkind.Thisisanareawhereyourwillhasalottosay,hasalotofimpactifyoufocusitproperly.Puttinganendtosufferingisabigjob,butitishumanlypossible.Andbecauseitispossible,it’sreallyworthwhiletofocusyourenergiesinthatdirection.Thatreallydoesgiveaworthwhiledirectiontoyourlife.Somepeopledecidetheywanttobeaconcertpianist,butthenwhentheybecomeaconcertpianist,theyfindthatit’snotreallyasfulfillingastheythoughtitwouldbe.Someonewantspower,gainspower,andthenabusesit,misusesit,creatingalotofsuffering,bothforhimselfandforalotofotherpeople,whichisgoingtohaveconsequencesforalongtimedowntheline.
Soforyourlifetohaveapoint,youhavetohaveagoalandyouwanttochooseawisegoal.ThisiswhytheBuddha’sseemstobethewisest:atotalendtosuffering.Thatrequiresdevelopingalotofimportantqualitiesinthemind,thingsyouhavetowillintobeing.Youlookatyourlifeanditdoesn’tseemlikethere’smuchopportunitytoputanendtosuffering,butagainyou’relookingatthethingsthatanobserverwouldlookat.Theendofsufferingisatruthofthewill,andifyoufocusyourenergiesinthatdirection,itdoesbecomepossible.
Youlookatalltheversesoftheeldermonks,eldernunsandalotofthemstartedoutinreallymiserablecircumstances.Ifyoujustlookedatthefactsoftheirlives,youwouldhavethought,“Nochanceforthisperson,”andyetsomehowtheypulledthemselvestogetheranddecidedthatthisiswhattheywantedoutoflife.Afterall,desireisafactorofthepath.It’srightthereinrighteffort:Yougeneratedesiretodevelopskillfulqualities,yougeneratethedesiretoabandonunskillfulqualities.Thatkindofdesireisgood.Youjustneedtolearnhowtofocusitproperly,tocreatetherightconditions.
Iwasreadingabookawhilebackonanalyzingpeoplewhohadstartedouttheiradultlivesinreallybadshapepsychologically,andyettheywereabletopullthemselvestogether.Tolstoywasanexample.Asayoungpersonhelookedprettyhopeless,andthenhesomehowpulleditalltogetherandbecameagreatnovelist,aninspirationtoalotofpeacemakers.InthebookIwasreading—itwasbasicallypsychotherapyappliedtohistoryorpsychoanalysisappliedtohistory,whichoftenisaprettysordidaffair.Usuallytheywanttoferretoutwhohadstrangesexualdesires,andwhohadstrangepsychologicalproblems,andjustleaveitat
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that.Butinthiscasetheanalysiswasmeanttoderivelessonsonhowisitthatsomepeoplewhostartoutinreallybadshapemanagetogetittogether?That’spsychoanalysisappliedtohistorywitharealpoint.
Theconclusionswerenotanythingreallysurprising,butit’simportanttorememberthatsomeofthebasicfactsoflife,themostimportantones,arethingswetendtooverlook.Theconclusionsherepointedoutbasicallytwothings:First,ineachcasethepersonfoundsomeonewhoreallybelievedinhimorherandencouragedhimorhertodevelopskillfulqualities.Second,thatpersonhadabeliefsystemthatemphasizedthatitreallywasimportanttomakesomethingofyourself,somethingofmorethanjustordinaryvalue.
ThisiswhatwehaveintheDharmaandtheSangha.FortheSangha,you’vegotpeoplewhobelieveintheworthwhileendeavor,thevalueofdevelopingskillfulqualitiesandencouragingotherpeopletodevelopskillfulqualities.Itcreatestherightsocialenvironmentforlearninghowtomature.Andthensecond,there’sthesystem—thebeliefsystemorthevaluesoftheDhamma—thatifyoudevelopskillfulqualitiesinyourmind,itreallydoesmakeadifferencenotonlyforyourself,butforallthepeoplearoundyou.Thereisavaluetolearninghowtowill,ortointendthingsinaskillfulway.Itreallydoesmakeadifference.
Sciencecan’tteachyouthat.Sciencetellsusthatthesunisgoingtogonovasomeday,soallyoureffortstodosomethingwithyourlifearegoingtogetburnedupanyhow.Scientistsjustareconcernedwithtruthsoftheobserver.We’redealingwithtruthsofthewill:Whatdoyouwanttomakewithyourlife?It’spossibletomakeallkindsofthingsgiventherawmaterialsyouhave.
Oftenyoumayfindthat,givenyourpastkamma,currentcircumstancesarenotallthatgood.Butrememberseveralthings:One,pastkammaisnottotallydeterminingwhat’sgoingtohappeninthefuture;youmakedecisionsfrommomenttomoment.Two,whatyouseerightnowisnotthesumtotalorrunningbalanceofyourkammaaccount.Thinkofyourpastactionsmorelikelotsofaccounts,orlotsofseedsthatcansproutandgrowandblossomatdifferenttimes.Youmaybegoingthroughafallowperiodrightnowwhennotmanygoodseedsareblossomingandsomebadseedsareblossominginstead,butthatdoesn’tmeanyoudon’thavegoodseedsinyourkammaaccounts.Sowhatyouwanttodoistoworkrightnowonwhattheskillfuldecisionisrightnow.
Asforwhat’sgoingtocomefromyourpastkamma,learnhowtotreatwhateveritiswithskill.Associatewithpeoplewhowillencourageyouinthatdirection,encouragewithinyourselfthebeliefsandunderstandingsthatgivevaluetothatwayofapproachingyourlife.Becauseoneofthethingsabouttruthsofthewillisthatoftenyouseepeopleforwhomyouthink,“There’snochancethatthispersonisgoingtobeaconcertpianist;there’snochancethatthispersonisgoingtomakeanythingoutofhisorherlife.”That’swhatitlookslikefrom
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theoutside.Butalotofveryunlikelypeoplehavemanagedtosucceedgiventherightconditions,asIsaid,findingtherightpeopletoassociatewithandhavingastrongbeliefintheimportanceoftheiractions.
ThisiswhyfaithintheBuddha’sawakeningissuchanimportantthing,becausetheBuddhawasawakenedbywhat?Byhisownactions.Anditwasn’tanyspecialdivinequalitythathehadandwedon’thave.Hesimplydevelopedthequalitiesthathehadthatwecandevelopaswell.
Solookatyourlifeandseewhatqualitiesneedtobedevelopedinthatdirection.Thetraditionallistoftheperfectionsisagoodonetothinkabout,becauseitcanapplynotonlytomonasticlifebutalsotolaylife.Andnotonlytotimeswhenyou’reonretreatlikethisortimeswhenyou’reinthemonastery,ortimeswhenyou’remeditating,buttoallyouractivitiesthroughouttheday.Lookatallyouractivitiesasopportunitiestodevelopgoodqualitiesinyourmind,becausethoseofthethingsthatlast.TheBuddhacallsthemnobletreasuresbecausewhenyoudevelopgoodqualitiesinthemindtheystaywithyou,notonlyinthislifetimebutonintofuturelifetimes.
Whataretheperfections?Generosity,virtue,renunciation,discernment,energy,toleranceorendurance,truth,determination,goodwill,andequanimity.Sometimeswhenconditionsaredifficult,you’vegottoworkontheequanimityandtheendurance.Othertimeswhenopportunitiesaregood,youhavetoworkmoreontheenergy,nottoletgoodopportunitiespassyouby.Whenyoukeepthesequalitiesinmind,youfindthatyou’vegottheopportunitytopracticetheDhamma,todevelopqualitiesthatshouldworkinyourdealingswithotherpeople.
Nowyoumaylookatyourlifeandfeelthatyourcircumstancesarenotconduciveenough.That’swhenyoumaydecidethatyouhavetochangethecircumstancesofyourlife.ButthebasicconditionsyouneedarethetwoImentionedjustnow.Learntoassociatewithpeoplewhobelieve,one,intheimportanceofdevelopingskillfulqualitiesand,two,inyourabilitytodoit.Buildingonthat,holdtotheconvictionthatifyouwantyourlifetohaveapoint,youhavetogiveitapoint,andyoucandothat.Nomatterhowdiscouragingthefactsyoucanobserveinyourlife,don’tbelievethattheobservablefactsaretellingthetotalstoryorthatyourfutureisalreadycastinconcrete.Youconstantlyhavetheabilitytochangeyourmind,todevelopmoreskillfulintentions,tolearnfromyourpastmistakes,sothatyoucanbringthosetruthsofthewilltofruition.
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TakingResponsibilityNovember9,2006
TheBuddhaoncesaidtherearetwothingsthatcansparkawakening.Oneisthevoiceofanother,andtheotherisappropriateattention.Thisparallelsanotherteachingwherehesaidthatthemostimportantexternalfactorforawakeningisfriendshipwithadmirablepeople;themostimportantinternalfactoragainisappropriateattention.Inotherwords,sometimessomethingyou’veseenorheardfromanotherpersoninspiresyoutothinkinnewways,toquestionthingsinnewways,tolookinnewways.Andothertimesyousimplystartaskingquestionsyourself.TheBuddhadefinesappropriateattentionasthisabilitytoputasidefruitlessquestionsandtofocusontheonesthatarefruitful.Asforthevoiceofanotherperson,thatcangiveyouinstructionsastowhattodo,adviceforthemeditation,andatthesametimehopefullyraisesomequestions.Butagainyou’vegottofilterwhatthoseothervoicessend.Sometimesyourfilterisgood;sometimesyourfilterisbad.
Soyou’vegottobeverycarefulabouthowyoulistentotheDhammatomakesurethatyou’refilteringitintherightway:gettingthepointsthatareusefultoyou,thatwillopenupnewperspectives,thatwillquestionsomeofyourbasicassumptions.Weallcometothepracticewithassumptions.Someofthemareskillful,someofthemarenot.Someofthemwe’velearnedfromwhatwethinkisthebestauthority:We’vereadtheminthesuttas,we’vereadtheminthewritingsofgreatmastersfromthepast.Butagain,evenourreadingisfilteredthroughourassumptions.Soyouhavetolearnhowtoquestionthem.Thisiswhyit’sgoodtohavethevoiceofsomeonefromoutsidebecausethingsthatappearperfectlyobvioustousmaynotappearobvioustothem.Theymaywantustoquestionthem.
Oneofthewayswecanfightagainstdelusioninthepracticeisbygettingperspectivesfromoutside.ButasAjaanLeeoncesaid,what’sreallyimportantultimatelyarethequestionsyoulearntoask.Meditationislikeaskill.Theteachercanteachyouthebasictechniques.It’slikeaskilloflearninghowtoweaveabasket.Theteachercanteachyoulotsofdifferentweavingpatterns,butwhetheryouwillweavewellornotisuptoyou:yourownpowersofobservation,learningtolookatwhatyou’vedoneandseewhatneedstobechanged,learninghowtoseetheconnectionbetweenthestateofmindthatyoubringtotheweavingandtheresultsthatyouget.Sometimesit’ssimplyaquestionoflearningtomakeyourfingersmorenimble.Othertimesit’saquestionoflearningtobe
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moreandmoreattentivetoyourownactions.There’snoteacherwhocantellyou,“Okay,dothis,this,this,andyou’re
goingtogetawakened.”Youcan’tabdicateresponsibility.Youhavetoberesponsibleforhowwellyouunderstandtheteachings,andforhowwellyouobservewhatyou’redoing.Yourpowersofobservationaregoingtomakeallthedifferenceintheworld.TheBuddhadidn’tclaimtoinvent,say,thedifferentlevelsofjhana,buthecameupwithanewideaforhowtousethem.Hetestedtheideaandfoundthatitworked.
It’sinthiswaythatBuddhismislikeascience.Sometimesthatanalogycanbeoverdone,buttherearesomeimportantparallels.Ontheonehand,scienceispartlyanissueoftechnique:howyougoabouttryingtotestathesis,theproperstepsandscientificprocedure.Butthenthere’salsothatwildcardpartofscience:whichquestionsareworthasking.That’snotjustamatteroftechnique.Somequestionscangounaskedforgenerationsuntilsomebodyhasacrazyideatostartaskingaquestioneverybodyelsethoughtwastoounimportanttoask.Anditturnsoutthenthoughthatgreatdiscoveriescomeasaresultofaskingthenewquestion.
PeopleintheBuddha’stimethoughtthatgettingintostrongstatesofconcentrationwasanendinandofitself.Hemasteredtheirtechniques,didwhathewastold,andfoundthathestillwasn’tsatisfiedwiththeresults.Soinsteadoftryingtofindsomeoneelsetotellhimwhattodo,herealizedhehadtoasksomenewquestions.Hetestedothertechniquesonhisown,virtuallystarvinghimselfwithallsortsofausteritiesforyears—sixyearstheysay.Thenhefinallyrealizedthatthatwasn’tworking.Hehadthegoodsensetoaskthequestion:Mighttherebeanotherway?Thatwaswhenhethoughtofthetimehe’dbeensittingunderatreewhenhewasyoung,enteredthefirstjhana,andinsteadofjustgettingnostalgicaboutit,heaskedanotherquestion:Couldthisbethewaytoawakening?Noticeherethat,unlikehisearlierteachers,hedidn’ttakethejhanaasanendinandofitself.Hewantedtoexploreitasapath.Thatwasawholenewwayofthinkingaboutthesestatesofmind.Itwasbecausehewasabletoaskthosequestionsthatheultimatelygothimselfonthepathandgainedawakening.
SoeventhoughtheBuddha’steachingsarealllaidout,it’simportanttorememberhowhewentabouthispractice:byaskingquestions.Becausewecanheartheteachings,wecanunderstandthem,wecanthinkaboutthem,butifyoudon’tstartaskingquestions,nothinghappens.Itjustbecomesplaintechniquewithoutanyrealinsight.ThisiswhyAjaanFuangalwayssaidtoobserve,towatch.Andhisattitudewhenhegavemeditationinstructionwasnot,“Justdothisanddon’tthink,andcomebackwhenyou’vegotguaranteedawakening.”Hesaid,“Trythisout.Ifitdoesn’twork,wecanworkwithit.”Hewantedyoutotakeresponsibilityforyouractions.Hewantedyoutotakeresponsibilityforyour
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meditation.Youseethisintheteachingsofallthegreatajaans.AjaanMunwould
sometimessaythingsinhisDhammatalks,andAjaanMahaBoowawouldlistentothemandthinkaboutthem,becausetheyjustdidn’tmakesense.HereportsonetimecomingbacktoAjaanMunandsaying,“ThatpointyoumadeinyourDharmatalktheotherday,Itriedtofigureoutwhatyoumeant.”AndAjaanMunkindofsmiledandsaid,“Oh,there’ssomeonewhoistryingtofigureoutwhatIsay?”AndAjaanMahaBoowawouldgiveananswertowhathehadfiguredout,andAjaanMunwouldn’tsaywhethertheanswerwasrightorwrong.Inotherwords,hewantedAjaanMahaBoowatoberesponsibleforwhathewasdoing,forthequestionsheasked,andtheanswershegot.
YoulookattheBuddha’spathandit’sallamatterofquestions.HeadvisesRahulatoaskquestionsabouthisactions,toaskquestionsabouthisintentions.Ifyouplantodosomething,askyourself:Whataretheresultsgoingtobe?Aretheygoingtobeharmfulornot?Whileyou’redoinganaction,askyourself:AretheresultsofwhatI’mdoingrightnowharmfulornot?Whentheactionisdone:Weretheresultsharmfulornot?Wisdom,hesaid,startswiththatquestion:WhatwillIdothatwillleadtomylong-termwelfareandhappiness?Andwhenyou’remeditating,hesays,yougotoateacherandyouaskquestions:HowcanIgetthemindtobemorestill?Howcanthemindbefocused?Howcanitbesettleddown?Theseareusefulquestionstoaskforthepurposeofgainingtranquility.Forthepurposeofinsightthequestionsare:Howshouldfabricationsberegarded?Howshouldtheybeanalyzed?
Yougetsomeanswersbutthenagainyouhavetotakethoseanswersandapplytheminyourownpracticetoseeiftheywork.Iftheydon’twork,youcomebackagain.Maybegetsomemoreadvice,orelsefigureoutyou’vegottofigurethemoutonyourown.Forgettinginsight,oneoftheseriesofquestionstheBuddhawouldhaveyouaskis:Isthisconstantorinconstant?Sometimesyougetintoverystrongstatesofconcentration,anditseemsaboutassolidasanythingcanbeinyourexperience.You’vegottoask:Isitconstantornot?Andifit’sinconstant,isitstressfulornot?Ifit’sstressful,canitbetakenasyourself?There’sawholeseriesofquestionsthatcanleadtoinsight,andfrominsighttorelease.
ButtheBuddhadoesn’tthroweverythingupintotheair.Hegivesyoutechniquesforgettingthemindtosettledown,tobeinapositionwhereitcanprofitfromthequestions.Yousettleinwithasenseofwell-being,asenseofease.Thenyoucanstartquestioningbecausethemindisinamuchbettermoodtoquestionthings.Whenyou’refeelingexasperatedorbesetupon,victimized,youtendnottowanttoaskquestionsornotwanttoquestionyourself,let’sputitthatway.Especiallywhenyoufeelthatyou’vebeentreatedunjustly:That’sone
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ofthestrongestsensesofselfthereisintheworld.Whenyou’reinthatposition,youdon’twanttohearanyquestionsaboutwhetheryou’rereallyjustifiedinyourangerornot.
Soyouneedtoputthemindinamuchbetterplacewhereitcanstartaskingquestionsabout:wheredoyouliketofindyourpleasure?Thisafternoonwetalkedalittlebitaboutlust.Mostofusareveryfirmlyentrenchedinlust,andwe’vegotalotofdefensesaroundit.AstheBuddhasaid,formostofustheonlyalternativetopainissensualpleasure.Wefeelthatifwe’rebeingaskedtogiveupourattachmenttosensualpleasure,we’dhavenothingleftbutpain.Oneofthepurposesofthepracticeistoshowyouthatthereisanalternative.Youcangetthemindintogoodstrongstatesofconcentrationthatdon’tdependonsensualpassion.
Sothereisanotheralternative,buttheBuddhadoesn’thaveyoustopthere.Onceyou’veattainedthatalternative,thenhehasyoulookbackontheotherwaysyouareusedtofindpleasure.Becauseformostofus,thispleasureofconcentrationbecomesonemoredishonthesmorgasbord.Weliketohaveconcentrationandweliketoenjoyouroldpleasuresaswell.Butwhenyougetthemindinagoodsolidstateofconcentration,you’reinamuchbetterpositiontolookbackandsay,“ThispleasureIgetfromtheconcentration:Howdoesitcompareto,say,thepleasurethatcomesfromlust?Thatcomesfromsensualpassion?Arethetwocompatible?Canyouhavethemboth,ordoyouhavetogiveuponefortheother?”It’saprettyradicalthing,learninghowtoseethatlustisnotyourfriend,learningtolookatallitsdrawbacks.Nowyou’reinamuchbetterplacetodothat.Youcanaskquestionsofallyourdifferentdefilements:yourpride,youranger,yourdeludedfears.
Thewholeproblemofdelusionisthatusuallyyou’retoodeludedtoseeit.ThisiswhytheBuddhahasthatteachingonthevoiceofanotherpersonorfriendshipwithanadmirableperson—tohelpyoulearntoseenewpossibilities.Forme,meetingAjaanFuangwasaveryradicalexperiencebecauseitopenedupawholedooronwhatwaspossibleinlife.There’smoretolifethanjustscramblingroundforpleasuresandthendying.There’smoretolifethanalotofwhatmypreconceivednotionstoldmewaspossible.
Sothisislargelytheroleofadmirablefriendship:toopenyourmindtonewpossibilities.Theteacherisnottherejusttotellyouwhattodosothatwhenyousimplyobeyyou’regoingtogetguaranteedresults.Thatdoesn’tgiveyouanyinsightatall.Itjustturnsyouintoanautomaton,arobot,acomputingmachine.Youputinthedataandyougettheresults.Themachineisnotresponsibleforwhetherthedataisanygood.It’snotresponsibleforthesoftware;itjustdoeswhatit’stoldanddoesn’tgainawakening.Thepurposeoftheteacheristosuggestnewpossibilities.Thenyouhavetoexplorethemandlearnhowto
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suggestnewpossibilitiesforyourself,becausetheteacherisnotalwaysgoingtobethereforyou.
Soanimportantelementintraininginthemeditationislearninghowtoberesponsibleforyourownmeditation,responsibleforbeingagoodtechnician,andalsolearningtoberesponsibleforaskingtheunexpectedquestion,beingresponsibleforwillingtoexperiment,andbeingresponsibleforlearninghowtojudgetheresultsofyourexperiment.Becauseultimatelynobodyelsecanjudgethoseforyou.
Soreflectonthetopicofappropriateattention,thisabilitytoaskquestionsthatgiveyouinsightintowhythereissufferingandhowitcanbestopped.You’vegotyourlaboratoryrighthere:thebodyandthemind.Thesethingshavebeenshowingtheirtruthsforwhoknowshowmanylifetimes,butyouhaven’tnoticed.Ifyoulearntoobserve,thetruthsarethere.There’snothingmysteriousaboutthem.It’ssimplyamatteroflearninghowtolook.
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OverwhelmedbyFreedomMarch18,2007
WhenIfirstwenttostaywithAjaanFuang,Iranintoaparadox:IwastherebecauseIwantedsomefreedom,freedomfromtheissueseatingawayatmymind.ButIfoundIdidn’tknowhowtohandlethefreedomIhadfound.Thisisjustconditionalfreedom.Itwasn’ttheunconditionedfreedomthattheBuddhawastalkingabout,justtheconditionalfreedomofhavingawholeafternoonwithnothingtodo,noduties,noresponsibilities.AsAjaanFuangmadeclear,myonlyresponsibilitywastostaywiththebreath.Andmymindwasoverwhelmedattheprospectofthatkindoffreedom:overwhelmedinthesensethatIdidn’tknowwhattodowithit,didn’tknowifIcouldhandleit—awholeafternoonwithnothingtodo—andIwatchedmymindasitwastryingtofindwaysoffillingupthetime.
Thisisacommonproblemweallfindasmeditators.Wethink,“IfonlyIhadmoretimetomeditate,”andthenwhenwedogetmoretimetomeditate,it’soverwhelming.Wefillupourdays—lookingforchorestodo,lookingforthingstoread—becausewecan’tfacethefreedom.Partofusisafraidwe’llfeelboredwithnothingtodobutfocusingonthebreath;nothingtodobutsittingandthenwalking,andthensittingandwalking.Andpartofthefearcomesfromthesensethatwedon’tknowhowtomeasureprogress.Themindhasthistendencytogoupanddown,itseemstomakesomegainsandthenitlosesthem,andmakessomemoregainsandthenlosesthemagain,backandforthlikethis.Yourmindwantstomeasurethingsintermsofwhatwasgainedbythishourofeffort,thenexthourofeffort,andyetitdoesn’tknowwhattomeasure.Itfeelslostandbeginstothrasharound.
Thisiswheredisciplinecomesin.Youhavetolearnhowtodisciplineyourselfnottowastethefreetimeyouhave.Thefirstthingistoremindyourself:Youdon’treallyknowhowmuchfreetimeyouhave.Youneverknowwhenillnesswillcome,ordeath:yourowndeathordeathofsomeoneelsearoundyou,whichwillcutshortyourtimehere.Allsortsofthingscanhappen.Crazypeoplemaydecidetheywanttohaveanotherwar,anditwon’tbejusttheirownpersonalwar;it’lldraglotsofpeopleintochaosalongwiththem.Soyoudon’tknowhowmuchmoretimeyouhavebeforethatkindofchaoshitsagain.
ThisiswhytheBuddha’sreflectionsontheworldareimportant.Hedefinestheworldsimplyasyourworldofsensoryimpressions,butit’snotamonadiclittleworld.It’sgoingtobeinfluenced,it’sgoingtobetouched,byotherpeople.
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Andalthoughhesaidthatreflectionsaboutwhethertheworldisfiniteorinfinite,eternalornon-eternalareawasteoftime,thereflectiononthefactthattheworldissweptaway,doesnotendure,offersnoshelter—thatpassagewechantedjustnow—isanimportantreflection.Youhavenoguaranteehowmuchmoretimeyouhavehereorhowmuchlongersocialstabilityisgoingtolast.
InoneofthepassagesthatKingAsokasingledoutasimportantforBuddhiststokeepreflectingon,intheseriescalled“futuredangers,”themonkreflects:“I’myoungnow,healthynow,alivenow.Societyispeaceful.TheSanghaisharmonious.Butwhenthesethingschange,it’snotgoingtobeeasytopractice.SowhileIhavethetime,IshouldpracticeandtrytoattainthatwhichIhaven’tyetattained,toseewhatIhaven’tyetseen,sothatwhenIdofaceaging,illness,death,socialunrest,orapotentialsplitintheSangha,mymindwillstillbeatease.”Thisiswhatheedfulnessisallabout:toremindyouthatyoudon’thaveallthetimeintheworld.Youmaynotevenhaveallthetimeinaday.
Sousethesethoughtstofocusyourmindonthepresentmoment.You’vegotthismomentrightnow.Don’twasteit,becauseyoudon’tknowhowmanymorepresentmomentsyou’regoingtohave.Yousitdownandthinkaboutawholedaywithnothingtodo,andthemindbeginstofillupthedaywithallofitspaisleypatterns.Sostopthatthoughtrightthere,andremindyourselfthatyoudon’tknowhowmuchtimeyouhave.Whatyoudoknowisthatyou’vegottheopportunityrightnowtobewiththisbreath.
There’safamoussuttawheretheBuddharemindsthemonkstobeheedful,toreflectondeatheveryday.Andnotjusteveryday.Heasksthemonkshowoftentheyreflectondeath.Somemonkssayonceaday;otherssaytwiceaday.Finallyhegetstothemonkswhosay,“WhileI’meating,Iremindmyself,‘IfonlyIgettoliveaslongasittakestoswallowthismorseloffood,I’llhavetheopportunitytopracticetheBuddha’steachings.’”Anothermonksays,“IfonlyIcanliveforonemorein-breath,onemoreout-breath,I’llhaveanopportunitytopracticetheDharma.”TheBuddhacommentsthatonlythoselasttwomonksreallycountasheedful.Everybodyelse,hesays,isheedless.You’vegotthistimetopracticebutyoujustthrowitaway,throwitaway,becauseyouspendthetimethinkingaboutendlessvistasofdays,orawholedayherejustwithnothingtodo,nopressures.
Manyofuswhoareusedtothepressuresofwork,ofhavinglimitedtime,wholearntothrivewithintheconfinesofthosepressures,findthatwhensuddenlythepressureisoff,themindlosesitsbearings.Yourmind,whichisnormallyveryactiveandproactive,becomespassive,losesitsdirection.ThisiswhytheBuddha’sperspectivesonkarma,hisperspectivesontimeintheworld,areanimportantpartofthepractice.Therearenopassagesinhisteachingsthataretherejustforabstractspeculation.They’reallpartofthetraining.Hetalks
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abouteonsoftime,buthealwaysbringsthediscussionbacktothefactthattheexperienceofwhereyou’regoingtobeinthoseeonsoftimedependsonwhatyoudo.Andwhereareyougoingtoseewhatyoudo?Youseerightnow;youdon’tseeitanywhereelse.Righthereandnowiswhereyoucanseehowthemindfashionsitsrealities,howitfashionsitsworlds.
Soyouhavetobeassensitiveandaspreciseandmeticulousaspossibleinlookingintothepresentmoment,havingaverystrongsensethatthisisveryimportantrighthere,rightnow.It’sarareopportunityevenwhenyouhavetwowholeweeksorthreewholeweekstodonothingbutthis.Thattimepassesandwhenit’sgoneyoudon’twanttobethesortofpersonwhosays,“Gee,Ididn’ttakeadvantageofit.Igotsloppyorcareless.AllIcouldthinkofwasfillingmytimewithstyrofoampeanuts,shreddedpaper”—i.e.,allthestuffwithwhichwefilluptimewhenwedon’tknowanythingbettertodo.
Butherewedohavelotsofbetterthingstodo.Theproblemisthisisoneofthosejobswhereyoucan’tmeasureyourprogresswitharulerorastopwatch.Youchurnoutpapersorhaveprojects—it’soneoftheusefulwayswehave,especiallyforthemonks,ofmaintainingoursanity.AsAjaanFuangoncesaid,ifyoudonothingbutmeditateallday,you’regoingtogocrazyquickly.It’sforthisreasonthatwetrytodoourchoresmeticulouslyandwell.Butifyoudohavechores,makesuretheydon’toccupyyourwholeday.Havealittletimeeverydayforachoretogiveyourselfsomethingtangibletoshowyourselfsomethingthatgotaccomplishedtoday.AstheBuddhanoted,thejobofwearingawayyourdefilementsislikewearingdownthehandleonanadze—asmallaxforcarving—thatyouuseeveryday.Youknowthatovertimeyouruseoftheadzewillwearawaythehandle,butyoucan’tseeitbeingwornawayfromdaytodaytoday.Butdon’tlettheprojectstakeover.Makesureyouhaveplentyoftimetostickwiththeintangibles.
Thisiswhyconvictionissuchanimportantpartofself-discipline.Eventhoughyoumaynotseeit,youknowsomegoodisbeingdoneeachtimeyoubringthemindbacktothebreath.Eachtimeyoutrytofocusaspreciselyaspossible,you’recreatingnewhabits.That’salong-termprocess,along-termproject.Soyouhavetoknowhowtogiveyourselfpeptalksalongthewaytokeepyourselfgoing.Youdon’twantself-disciplinejusttobetheabilitytopushyourselfthroughdrudgery.Youwanttobeabletomakethemeditationasentertainingaspossible,asinterestingaspossible,asenjoyableaspossible,tobringasmuchenthusiasmasyoucantoaprocesswhich,withouttheenthusiasm,simplydriesrightup.
Sosquarelyfacethefactthatyou’vegotabigprojecthere:allthesehugedefilementsofthemind.Buttheydon’tcomeasanavalancheofhugebouldersallatonce.They’relittletinythings,onebyonebyone,astheycomethrough
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themind.Andtheycomeinlotsofdifferentguises.Angerforinstance:There’snotjustonereasonwhywe’reangry,whichmeansthatwhenyouworkthroughonetypeofangerit’snotgoingtogetridofallthekindsofangeryoumayhave.Butyourexperienceindealingwithonekindofangerwillgiveyousomeideasonhowtoapproachothertypesofangeraswell.Angergetsbuiltupfromlotsofdifferentnarrativesinthemind,anddifferentnarrativeswillgetactivatedbydifferentevents.Whenyou’veseenthroughonekindofnarrative—i.e.,thewaycertaineventsrecallatypeofrelationshipyouhadwhenyouwereachild,andyourealizethatyou’renotbeingforcedbackintotherestrictedplacewhereyouwerewhenyouwereachildbythisnewevent—okay,you’veseenthroughthatparticularnarrative.Buttherearemanyothernarrativesforangerjustastherearemanynarrativesforgreed.
Sotherearelotsofthesethingsyou’vegottolearnhowtoworkthrough.Justbecauseyouseethroughangeronce,don’tgetdiscouragedwhenyoufindangerreturninginanotherguise.Keepremindingyourselfthatthisisalong-termproject.Therearelotsofinsandouts.AstheBuddhaoncesaid,youlookattheanimalworldandit’sallsovariegated:allthedifferentkindsofanimals,eachwithitsownspeciallittleniche,itsowncoloring,itsownpeculiartoolsandshapesandforms,itsownwaysofbehavior.Andyetthehumanmindisevenmorevariegatedthanthat.Sowe’vegotalottodealwithhere.It’snotanimpossibletask,butitdoestaketime.Fortunatelywehavethetimenow.Somakethemostofit.Thesewindowsintimewon’tcomeallthetime.You’vegotthewindowrightnow.Makethemostofit.
It’saparadox:disciplineleadstofreedombecauseithelpsyoumakethemostofyourfreemoments.Withoutit,everythingfallsapart.RememberShackleton’sexpeditiontoAntarctica.Thereweresomanytimeswhenthingslookedhopeless,butthemenwerewelldisciplined.Theyknewthatiftherewasanyhopeatall,itwasgoingtolieinmaintainingtheirdiscipline.Thatwaswhatsawthemthrough.Lookingbackonit,wecanseethatShackletonmadealotofwrongjudgments,butthedisciplineofthepartygotthemthroughevenhismisjudgments.
Soyourmind,inthecourseofthepractice,isgoingtomakesomefalsestarts.Therearetimeswhensomeissuescomeupinthemindandtheyreallyareworthlookinginto,butotherissuesturnouttobedistractions.Howareyougoingtoknowbeforehand?Youdon’tknowbeforehand.Butyougivethingsatry.
Yourfirstlineofdefenseasyou’repracticingconcentrationshouldalwaysbe:Anyotherissuesthatcomeuparenotwhatyou’rehereforrightnow.Butiftheycomeuppersistently,youhavetolookintothemtoseewhytheyhavesuchpoweroverthemind,whattheirdrawbacksare,andwhyyoureallyshouldn’t
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havetolistentothem.Learnhowtoseethroughthem.Thatrequiresgettinginvolvedwiththemforalittlewhile.Ifyoufindthatgettinginvolvedwiththemisuseful,ifyourinvolvementhelpsyouunderstandsomedeeperissuesinthemind,thenpursuethem.Butalsolearnhowtoreadwhat’sgoingoninthemindsothatyouknowwhenit’sjustturningintoamajordistractionandallyou’redoingisrelivingoldgarbage.That’swhenyouhavetopullout.Learnhowtoreadthosetelltalesigns,butyoucanlearnthetalestoldbythetelltalesignsonlyfromtrialanderror.Wedon’tliketrialanderror,butit’stheonlywayyou’regoingtolearnaboutthemind.
Soeventhoughtheremaybefalsestartsandwrongdecisions,theelementofdisciplineiswhat’sgoingtoseeyouthrough.It’sthedisciplinethatmakesthemostoffreedomandactuallyyieldsinahigherfreedom.Youlearnthroughtrialanderrorhowtoapplythatdiscipline,howtodevelopthatsenseofself-discipline.You’vegotthetimenow,sodoitnow.Theresultsmaynotcomeinstantly,butworkingonthemindiswhatyoucandonow.There’snootherwayitcanbetrained.
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ARefugefromModernValuesMarch20,2007
ThereisapassageintheCanonwhereVen.AnandacomestotheBuddhaandsays:“Youknow,halfofthisholylife,halfofthelifeofthepractice,istohaveadmirablefriends.”AndtheBuddhasays,“Don’tsaythat,Ananda.Havingadmirablefriendsisthewholeoftheholylife.”Everythinginthepracticedependsonhavingadmirablefriends.AndtheBuddhagivesusanexample:Ifithadn’tbeenforhimasouradmirablefriend,wherewouldwebe?Howwouldweknowanythingaboutthenobleeightfoldpath?Howwouldweknowanythingaboutthepathtotheendofsuffering?
Andthepracticeunfoldsinthecontextofourfriendships,whichmeansthatyouhavetochooseyourfriendswell:thepeopleyouhangaroundwith,thepeoplewhosevaluesyouagreewith.Theproblemisthatweoftenpickupthevaluesofthepeoplearoundusthroughaprocessofosmosis,hardlyevenawareofwhatwe’redoing.Weliveinasocietywhereeverythingismeasuredintermsofmonetaryworth.Itseemsnormal.Weforgethowabnormalitcanbe.Howcanmoneybetheworthofaperson?Theworthofapersonliesinqualitiesofmind,thegoodnessoftheheart,thegoodnessofthatperson’sactions.Therearelotsofworthwhilethingsintheworldthatreallyshouldn’thaveapriceonthem.
IrememberwhenwewereinIndia.Sometimeswe’dfindourselvesoutinanIndianvillageandwewantedsomewatertowashwithortodrink.Ifwesawawellorapipeinfrontofahouse,we’daskthepeopleinthehouseifwecouldusetheirwater.Theylookedatusverystrangely.Laterwediscoveredthatitwasexpectedthatyoucouldjusttakewater.Waterwassomethingwithoutaprice;youdidn’thavetoaskpermissionforit.Itwascommonproperty.Ofcoursethat’snotthewayitisnow.Theywanttoprivatizeallourwatersupplies;peoplekeepfindingmorewaystomakemoneyoffofwater.Andthatbecomesthenorm,because“everybody’sdoingit.”Soyouhavetobeverycarefultochooseyour“everybody,”becausealotofactivitiesthateverybodyisdoingcancauseagreatdealofharm.
Sothepracticeofmeditationisnotjustmasteringatechnique.It’salsolearningtopickuptherightvalues.ThisiswhytheBuddhacreatedthemonasticSangha.Notonlyisthisacommunitywherethemonksandthenunshelponeanothermaintaintherightsetofvalues;it’salsoaplacewherelaypeoplecanlearnvaluesfromthemonksandnuns.Thefactthatthemonasticsdependonlaypeoplemeansthatthelaypeopleneedtohaveclosecontactwiththe
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monastics.Thathopefullycausesthevaluesofthemonasticlifetoruboffonthelaypeople.Themereexampleofsomeonewhocanlivehappilyonverysimplethingswithoutasalary,withoutowninganymoneyatallteachesgoodlessonstothesocietyatlarge.Itchallengesyoutolookatyourvalues,tolookatyourlife.Whichattitudes,whichvaluesandideasthatyou’vepickedupfromotherpeoplereallyworkagainstyourownbestinterests?It’sgoodtoexaminethoseattitudes,becausealotofdefilementsusuallyhidebehindthem.
“Defilement”isoneofthosetraditionalBuddhistwordsthathavehadtroublefindingtheirwayintoWesternBuddhism.It’saverycommonwordoverinAsia.Peoplefreelyadmitthattheyhavedefilements,andcantalkopenlyabouttheirdefilementsallthetime.Butoverhere,peopledon’tliketohearaboutit.Thisisbecausewetendtoregardourgreed,anger,anddelusionasourfriends.Weliveinasocietywhereeverybodytakesitforgrantedthatpeoplearegoingtobegreedy,angry,anddeluded,andthesocietyactuallyisarrangedtotakeadvantageofthat.Itbecomesnotonlythenormbutit’salsoencouraged—aswhentheytellyouthatgreedisgood.Idon’tknowhowmanytimespeoplehavecomplainedtome,sayingthatifyoulivecontentwithverylittle,theeconomyisgoingtocollapse.Well,iftheeconomyisbuiltongreed,anger,anddelusionmaybeitshouldcollapse.It’scausingpeopletodounskillfulthings,tothinkandactinunskillfulways.It’snotgoodforus.Youmightsay,“Howcanweliveotherwise?”Well,haveonefootoutsideofthe“realworld”soyoucanstepbackandlookatthesethingsfromamoredetachedperspective—detachedinthesenseoflookingatthemintermsofthelargerpicture.
There’sachantweoftenchanthere:“Wearesubjecttoaging,subjecttoillness,subjecttodeath,subjecttoseparation.AndI’mtheownerofmyactions:whateverI’vedone,forgoodorforevil,tothatwillIfallheir.”TheBuddhasaysthatthesearethingsweshouldallreflectonwhetherwe’relayorordained.Weshouldreflectonthemeveryday,rememberingthatouractionshaveconsequences,andtheconsequencesaredeterminedbythequalityoftheintentionthatgoesintotheaction.Onceyoutakethisperspective,youcanlookatthethingsyou“havetodo”togetahead:Ifthey’redoneoutofgreed,angeranddelusion,you’dbebetteroffnotdoingthembecausetheyhavelongtermconsequencesdowntheline.
Ofcoursethatcallsintoquestiontheideaof“gettingahead.”It’seasyforustolookatpeopleinothercultures—thethingstheydotogetahead,thethingstheyvalueassignsofsocialstatus—andtoseethemaskindofstrange.Theinsignia,forexample,thatgowithwealthandpower:Ifyou’refromoutsidetheculture,andlookathowpeopleclamorafterthoseribbonsandfansandmedals,it’sallprettybizarre,andnotalittlesad.Well,rememberthatoursignsofstatusseembizarreandsadtothem.Solearntohavethatkindofattitudetowardthe
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cultureinwhichyoulive.Stepoutsideofyourcultureandrealizehowbizarreitis.
ThisisoneofthereasonswhytheBuddhaencouragespeopletogooffintothewilderness,becauseit’saverynaturalwaytopulloutofthefrenzyandratraceofdailylife.Askyourself:“Doyouwanttobeinaracewithalotofrats?”Youseethisreflectionfillingtheliteratureonwilderness,yetitoftenhappensthatpeoplewhogointothewildernessandthinkaboutthisforawhile,don’thavetheskillsrequiredtomaintainthatwildernessattitudewhentheyreturnintosociety.Sothisisoneofthethingswetrytocultivatethroughthemeditation:theabilitytocarryasenseofaninnerpatchofwilderness,asenseofseparatecenter.Youstaywithyourcenterregardlessofwhat’shappeningoutside.Thatgivesyouyourseparateperspectivewhereyoucanstepbackandlookatthings.Thisiswhyit’ssoimportanttodevelopthisasaskill.
Weweretalkingtodayabouttheconceptofrefugeasahomeforthemind.It’salsoyourowninternalwilderness.It’sgoodtohaveawildernesshomeinthemidstofthecity,inthemidstofallthefrenzyofmodernlife—tohavethatplacewhereyoucanstepbackevenwhileyou’reinthemidstofpeoplewhosevaluesaren’treallyhelpfulintrainingthemind.
Sothevaluesandthetechniquesofmeditationgotogether.Thisiswhyit’ssoimportanttoworkonthisskilluntilyoureallyhaveitmastered—sothatnomatterwhat,youcanstaywiththemeditation.Thisiswhyyourvalues,thereasonsyoucometothemeditationoryourmotivationformeditation,havetobemorethanjustrelaxationorstressreduction.Youhavetodoitforyoursanity,foryoursafety,knowingthattherearedangersoutthere.ThisiswhytheBuddhastressedheedfulnessasthebasicmindstateunderlyingallskillfulqualities.“Heedfulness”meansaveryalivesenseofthedangersthatawaityououtthere,allthestupidthingsyoucandoifyoufallinlinewithgeneralrun-of-the-millvalues.Italsomeanshavingasensehowcrucialitistodeveloptheabilitytostepbacksoyoudon’trunwiththeherdmentality,don’tgetcaughtupinthestampede.
It’sdangerousouttherebecauseit’sdangerousinhere.Themindsoquicklypicksupthroughitsgreed,anger,anddelusiontheideasouttherethatfostergreed,anger,anddelusion.Ifourmindsweretrulypure,ifyoureallydidhavethatwonderfulBuddhanature,thatdeepdowninsideissotrueandgood,thiswouldn’thappen.Itwouldbeincorruptible.Butthemindiscorrupted,itisdefiled,sowhatkindofBuddhanatureisthat?Howcanyoudependonit?Weliketothinkthatwe’rebasicallypureyetcorruptedbysociety,butifwewerebasicallypurewewouldn’tbecorruptible.
Soyoudohavetotakeajaundicedeyenotonlytovaluesouttherebutalsotothesefalsefriendsinsidewhoarehereonlytocheatyou.They’regoodonlyinword;theyflatterandcajole;andtheyleadyoutoruinousfun,likewerepeated
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inthechantaboutfalseexternalfriendsjustnow.You’vegottoprotectyourselffromthosedangersaswell.They’reafifthcolumn:Mara’sarmiesinsideyou.
Sorealizethatyouhavetobeverycarefulaboutwhoyouchooseasyourfriendsbothinsideandout.Sitdownwithyourselfandask,“Whatdoyoureallyvalueinlife?Whatreallyisimportantinlife?”Thendevelopthequalitiesofmindfulness,alertness,andardencyneededtogiveyourselftherefugewhereyoucanstaytruetoyourvaluesanddevelopasenseofgenuinesecurity,genuinewell-being.Thatwayyourvalueshelpthetechniquesofmeditation,andthetechniqueshelpyourvalues.Solookforadmirablefriends.Whenyoufindthemoutside,followthem.Ifyoucan’tfindthemoutside,theBuddhasays,goalone,buttrytomaintainyourinternalfriendswhereveryougo.
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TwoKindsofMiddleMarch28,2007
Thispathwe’refollowingiscalledtheMiddleWay,andit’simportantthatyouunderstandthattherearetwokindsof“middle”:Oneisthemidpointonacontinuum;theotherisapointoffthecontinuumentirely.AndtheBuddhateachesboth.
Forexample,intermsoftheeffortyouputintothepractice:Youknowthestoryofthemonkwithverytenderfeet.Hewasdoingwalkingmeditationsomuchthathisfeetstartedtobleedandhebegantohavethoughtsofdisrobing.TheBuddha,readinghismind,levitatedandappearedrightinfrontofhim.Don’tyouwishyouhadtheBuddhacomingtoappearrightinfrontofyouwhileyou’remeditating?Itwouldmakethingsaloteasier.InthisparticularcasetheBuddhaaskedhim,“Backwhenyouwerealayperson,wereyouskilledatplayingthelute?”
Themonkanswers,“Yes.”“Whathappenedwhenthestringwastootight?Diditsoundgood”?“No.”“Whenitwastooloose,diditsoundright?”“No.Youhavetotunethestringsoit’sjustright.”“Inthesamesay,”theBuddhasaid,“youtuneyoureffort,thelevelofenergy
youputintothepractice,towhatyoucanhandle.Thenyoutunealltheotherfacultiesofyourpracticetothat.”It’sliketuningalute,youtuneonestringfirstandthenyoutunetheotherstringstothatfirstone.Youtuneyourconviction,mindfulness,concentration,anddiscernmenttothelevelofeffortyoucanmanage.Inthatwayyourpracticestaysintune.
Inthiscase,themiddleisamidpointonacontinuum.Youcanslideupordownthecontinuumandit’snotallthatdifficult.Thequestionofhowmuchyoupush,howmuchyoupullback:Therearejusttwodirectionstochoosefrom.
Butwiththeotherkindofcontinuum,therearemoredirections,moredimensions.Takethenobleeightfoldpath.TheBuddhateachesitasmiddlethatavoidssensualindulgenceandselftorture.Thisdoesn’tmeanthatyouleadamiddlinglifehalfwaybetweentortureandindulgence,torturingyourselfalittlebitandallowingyourselfalittlepleasure.Thepathactuallyinvolvesaveryintenselevelofpleasureinrightconcentration.Butit’sadifferentkindof
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pleasure,andyourelatetoitinadifferentwayfromhowyounormallyrelatetopleasure.Thattakesitoffthecontinuum.
Tobeginwith,it’sapleasurebasednotonthepleasuresofthesenses,butontheabilityofthemindtosettledownandbestill.Thisisoffthecontinuumofsensualpleasureandsensualpain.It’sapleasurethatcomessimplyfrominhabitingtheformofyourbody,beingwiththebreath,thebreathenergyallaroundthebody,allthroughthebody,experiencingitfromtheinside.That’sform.It’salsoapleasurethatcancomeasyoulearnhowtodirecttheenergiesinthebody—findingoutwherethey’reflowingwell,wherethey’renotflowingwell,whatwaysyouthinkabouttheenergiesthathelpthemtoflowbetter,whereyoufocusyourattentiontoloosenupthetension.That’sapleasurethatdoesn’tdependonsensoryinputorsensualdesire.It’sadifferentkindofpleasureand,asaresult,amuchclearerpleasure.Themindislessintoxicatedbyitbecauseyou’renotharminganyone.Thepleasureswherewehavetointoxicateourselvesaretheoneswherethemindintentionallyputsblindersonitself.
You’veprobablyhadtheexperienceoflustingaftersomebody.Ifyoustepbackandlookedatthelust,you’drealizeyou’refocusingonlyonafewthingsinanarrownarrativethatincludesafewdetailsoftheotherperson’sbody—andyourbody—butthenarrativeexcludesanawfullot.Afterall,there’sanawfullotofoppressionthatgoesoneveninaconsensualsexualrelationship,butwedon’tliketothinkaboutit,sowejustblockitout.There’salsothewholequestionofwhatthatpersoncontainsrightundertheskin,whatyoucontainrightunderyourskin.Isthatreallyworthlustingfor?Againweblockthatout.Somanyofoursensorypleasuresarejustthat:ablockedout,narrow,confinedrangeofview.That’swhythey’reintoxicating.
Butthepleasureofconcentrationisn’tintoxicatinginthatway.Youcangetattachedtoit,butit’sputtingyouinapositionwhereyoucanseetheattachmentclearlyandlearntoletgo.Butnoticethatit’soffthecontinuum.It’snothalfwaybetweensensualpleasureandsensualpain.It’ssomethingofadifferentorderentirely.Andthewayyourelatetoitisdifferentaswell.Thisisimportant.Wetendtosimplyreceiveourpleasure:rab,isthewordinThai.We’reonthereceivingendofthepleasure;we’reonthereceivingendofthepain.We’retheoneswhoarebeingafflictedbythepain.We’retheoneswhoareallowedtoenjoythepleasure.Thatputsusonthepassiveside.Whenit’spain,we’rethevictim.Whenit’spleasure,we’rethepersonenjoyingthepleasure.Weidentifyourselvesasthetaster,theenjoyer,theexperiencer.
Butwiththepath,that’snottherelationshipyouwant.Youwanttolearnhowtousethepleasureofconcentrationasatool.Thismeansyou’reabletocreateasenseofpleasurewiththebreath.You’renotjustgoingtowallowinthepleasure,becausethattakesyoubacktoyouroldwaysofgettingintoxicatedwith
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pleasure.You’vegottothinkofitas:“ThisissomethingI’vegottoworkwith.WhatcanIdowiththispleasure?”First,youcanworkonareasoftensionortightnessinthebody.Getyourselfintothebody.Inhabititfully.Thenstartaskingyourself:“WhereamIinthebody?WhatfabricationshaveIbuiltuparoundthatsenseofwhereIaminthebody?”Youcanbegintotakethesethingsapart.Inotherwords,thepleasurebecomesabasisforunderstandingalotofthemind’sstrangeperceptions,replacingthemwithnewperceptions,tryingoutnewperceptionstoseehowtheyfit.
Thisishowyougetoffyournormalcontinuum.Askadifferentquestion.Lookatthingsfromadifferentway.Getoutsidethebox.Pleasureissomethingyoucanactuallyuseasatoolratherthansomethingyousimplyexperienceordon’texperience,somethingyourunafterasmuchasyoucanandthen,whenyou’vegotit,youjustholdontoit.Herewe’relearninghowtobewithit,butnotjustsimplytograspatit.Welearntouseit.Sowhenpleasurecomesupinthemeditation,don’tletyourselflosefocus.Don’tabandonyourfocusonthebreathtowallowinthepleasure.Thinkofthepleasureassomethingyou’regoingtouseasatool.Andthenstartusingitasatool.Thiswayyoudevelopthemindfulnessthatkeepsyoufromgettingwaylaidbythepleasure,carriedoffbythepleasure.Anditbecomespartofthepath.
There’sanotherversionoftheMiddleWaywheretheBuddhapointsoutthatsayingallexistsisoneextreme;alldoesn’texistisanotherextreme.HeteachestheMiddleWay:dependentco-arising.ThisisanothercasewheretheMiddleWayisoffthecontinuumbecause,ashesaid,mostpeoplethinkintermsofapolarity.Thingseitherexistortheydon’texist.Theword“all”herecoversallthesensesandtheirobjects.Basicallythequestionleadingtothispolarityis:istheresomethingreallyexistingthereorarewejustexperiencingjustphantasms?Istheresomethingreallytherebehindthesight,thesound,thesmell,thetaste?Istherenothingbehindthesight,thesound,thesmell,thetaste?AndtheBuddhasays,trytodropboth.
Wheredoesthatputyou?Itputsyouinapositionwhereyoucanactuallyexperiencewhat’sarisingandpassingaway.Hesayslookatitasjustthat:arisingandpassingaway.Asyouseethingsarise,theideathattheydon’texistdoesn’toccurtoyou.Asyouseethempassingaway,theideathattheydoexistdoesn’toccurtoyou.Youputyourselfinapositionwhereexistingandnotexistingarenottheissue.Theissuethenturnsintowhat?Itturnsintothefactthatthere’sstressarisingandpassingaway.Whateverarises,it’saformofstress.Whateverpassesaway,it’sjustaformofstress.
Onceyoulookatyourexperienceinthoseterms,thentheimperativesofthefournobletruthskickin.Wherethere’sstress,you’vegottocomprehendit.Inotherwords,youlookatyourexperiences,notwiththequestionof“Isthere
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somethingbehindthere?Istherenothingbehindthere?”“Behindthere”isnottheissue.Theissueiswhatyou’redirectlyexperiencing.Trytocomprehendthat.Thenyoucanseethecravingthatcausesthestresstoriseandpassaway.Learnhowtoabandonthat.Developthepath,sothatyoucanrealizetheending,thecessationofstress.ThisisanothercasewheretheMiddleisoffthecontinuum.Itrequiresthatyouthinkinnewways.
Sowhenyoufindyourselfwithproblemsinthemeditation,sometimesit’ssimplyamatterofslidingbackorforthonthecontinuum:heaviereffort,lightereffort;moreanalysis,lessanalysis;morequiet,lessquiet.Butthereareothertimesyouhavetogetoffthecontinuum.Thatrequiresthatyouuseyouringenuity,tothinkoutsidethebox,thinkoffthecontinuum.Thisiswhysometeachersliketouseparadoxintheirteachings,theunexpectedanswers.LiketherhetoricalquestionAjaanChahasked,“Whatisthemind?”Hisanswer:“Themindisn’t‘is’anything.”Theanswer’snotgrammatical,butthefactthatit’snotgrammaticalmeansyouhavetostopandthink.Whatdoesitmean?“Themindisn’t‘is’anything.”Oranotherwayoftranslatingit:“Themindisn’tawhat.”Teachersanswerinthiswaytoalertyoutothefactthatsometimesweaskthewrongquestions.That’swhythey’vegottoframetheanswerinanewway.
Sowhenyoufindyourselfslidingbackandforthonacontinuum—theextremesdon’twork,themiddlepartofthecontinuumdoesn’twork—maybeyou’vegottogetoffthecontinuum.Lookatwhatquestionsyou’reasking.Maybeit’stimetoreframethequestion,soyoucangetthatotherkindofmiddle:themiddlethatavoidsbothextremesandavoidseventhemiddlepointbetweentheextremes,becauseit’soffthecontinuumentirely.
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ShootYourPainswithWisdomApril3,2007
There’sapassagewheretheBuddhadescribeshowawisepersonandafoolishpersondifferinthewaytheyreacttopain.Theybothfeelpain.Awakenedpeoplegetsick,theygrowill,andtheydiejustlikeregularpeople.Buttheyreactinadifferentway.Thefoolishperson,whenstruckbyapain,reactsinawaythataddsmorepain.Theclassicanalogyisofbeingshotbyonearrowandthenturningaroundtoshootyourselfwithanotherarrow—althoughit’salwaysstruckmethattheclassicimageistooweak.Actually,youshootyourselfwithyourwholequiver.Whateverarrowsyou’vegot,youshootyourselfwiththemall,andnowonderyousuffer.Thewiseperson,however,doesn’tfirethoseextraarrowsatall.
Whatthismeansisthatwhenyoufindyourselfsufferingoversomething,you’vegottolookatwhicharrowsarecomingfromoutsideandwhichonesaretheonesyou’reshooting.ThiscomesdowntoafairlyabstractprinciplethattheBuddhamentionsinanotherpassage—thatwhenyouexperienceafeelingofanysort,pleasantorpainful,partofitisjustapotentialforthefeelingcomingfromyourpastkarma;therestisthewayyouactualizethatpotentialwithyourpresentintentions,yourpresentkarma.Youfabricatethepotentialintoanactualfeelingofpleasureorpain.
Inotherwords,we’renottotallypassiveinourexperienceofpleasureandpain.LifeisnotaTVshow,whereyoupassivelywatchwhatever’sgoingtohappen,andtheshowwillgoonwhetheryouwatchitornot.It’smorelikeaninteractivevideogame.Onlywhenyouparticipatecanthegameprogress.Somethingsyoucan’tchangeinthegame,suchasthegroundrules,butsomethingsyoucan.
Soasameditatoryouwanttofocusonwhatyoucanchange.Youwanttotakeadvantageofyourabilitytofashionyourexperienceinapositiveway.Infact,alotofthepathofthepracticeislearninghowtoshootyourselfnotwitharrowsbutwithpleasure,toshootyourselfwithwisdom.Oneofthewayswefabricateourexperienceiswiththewaywebreathe,soyoucanshootyourselfwithpleasantbreathing.Youcanchangeyourexperienceofthebodybyconsciouslybreathinginwaysthatfeelgoodandgratifying.Theotherwaywefabricateourexperienceisthroughthewaywethink,soyoucanshootyourselfwithskillfulthoughts.Learntothinkaboutthebreathinawaythatmakesiteasiertobreath.Forexample,youcantryholdinginmindtheperceptionthat
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yourbodyislikeabigsponge,andthebreathiscominginandouteveryporeoftheskin.Thinkofthebreathasanenergyfieldthatfillsthebody,andseewhatthatdoestothewayyouactuallybreathe.Thiswayyoubegintoseehowyourperceptionsshapethefeelingsyoufeel.
Oneofthelessonsyoulearnasyouwatchyourbreathingisthatwhenapaincomesupinthebody,youdon’thavetojustsitthereandputupwithit.Youcantrybreathingaroundit,breathingthroughit,changingtherhythmofyourbreathingindifferentpartsofthebody.Thiswillhaveanimpactonhowyouexperiencethepain.Sometimestherewillbelittlegermsorseedsofanactualphysicalcauseforthepain,butifyouchangeyourattitudetowardthepain,it’slikeshootingitwithpleasure,shootingitwithmindfulness,shootingitwithgoodbreathsensations,sothatthegermsdon’tspread,theseedsdon’tgrow.
Sometimesbychangingthewayyoubreathe,changingthewayyouthinkaboutwhatyourbodyisdoingasitbreathes,youcanactuallychangethephysicalcauseofthepain.Atothertimesthephysicalcauseisstillthere,butasyousurroundthepainwithcomfortablebreathsensations,thepainwon’tspread,won’tgrabholdofyourbodyorofyourawareness.You’reontopoftheprocessoffabrication.Insteadofshootingyourselfwithmorearrows,you’reshootingyourselfwithgoodbreathsensations,withnewperceptionsofhowthebreathmovesinthebody.
Thisprincipleappliestoissuesoutsideaswell,suchasyourrelationswithotherpeople.Howmanyarrowsdotheyshootyouwith,andhowmanytimesdoyoushootyourselfwithyourwholequiverofarrows?Theymaysayonethingthatgetsyouupset.Theysayitonce,butthenyousayitoverandoverandoverinyourmind.Ifyoucouldfirearrowsinrapidsuccessionwiththespeedwithwhichyoucanthinktheseharmfulthoughts,you’dbeagreatarcher.
Soyou’vegottolearnhowtoreplacethattendencytoshootyourselfwithmorepain,morearrows,andtoshootyourselfinsteadwithsomewiseperceptions.Getsomeperspectiveonthatotherperson;getperspectiveonwhathappened.Insteadoffocusingonallthesorrowsandpainsanddifficultiesinyourlife,youmightlookatwherethingsaregoingwellrightnow.Thisisnottosaythatyoudon’thavetodealwiththenegativeissues,butyoudoneedtolearnhowtoputthingsintoperspectivesothatyou’renotshootingarrows.You’reshootingwisdom.You’reshootingdiscernment.
Thepurposeofallthisisnotsimplytomakelifelivablebutalsotoputyourselfinapositionwhereyoucanreallypractice.You’renotfocusingallyourenergyonaddingtoyourpains.You’regettingthemindinapositionofinnerstrengthwhereitdoesn’tfeeltheneedtogooutandstraightenouttheworldbeforeit’sgoingtopractice.Ifyouhadtostraightenouttheworldbeforeyoucouldpractice,nobodycouldpracticeonthehumanplane.
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Youneedtogetsomeperspectiveonthisissue.Therearecrazypeopleoutthere;thereareinsanepeopleoutthere.Alotofthemhavepower.Butyoudon’thavetoallowthatpowertoextendintoyourmind.Youcanlearnhowtokeepyourattitudeasmuchundercontroltothebestofyourability.
Again,it’slikeaninteractivegame.Therearesomethingsyoucan’tchangeinyoursituation,buttherearealotthatyoucan.Sometimesyoumakeonechoiceintheinteractivegameanditchangesthewholeplot.Othertimesitcansimplydisposeofoneortwoofthebadguys.Butatleastyoucanplayanactiverole.Youcangetthemindintoapositionwhereit’sabletopractice,abletoturnaroundandlookinsideandseethattherealcausethatmakesyourpainsburdensomeiswhatyou’redoingrightnow.
ThisagainconnectswiththeBuddha’sinsightthatfeelingsofpainandpleasurearenotnecessarilyagiven.We’renotsimplypassiverecipientsofthesethings.Wetakeanactiveroleinformingthem.Andthebestwaytounderstandthatactiveroleisnottotrytobepassiveandsay,“I’mnotgoingtodoanythingatall.I’mjustgoingtoacceptwhathappens.”Becausewhatreallyhappensistheactiveroleyou’replayingthengoesundergroundwhereyoudon’tseeit.
Bringitupintoyourconsciousawareness:thatyouhaveatleastsomeabilitytofashionthatpain,tofashionthatpleasure.Whatdirectionareyougoingtofashionitinto?Areyougoingtoshootitwithmorearrowsorwithwisdom?You’vegotthechoice.
Asyoudevelopskillinthisprocessoffabricatingyourexperience,yougainmoreinsightintotherolethatfabricationplaysinyourlifeasawhole.You’reinabetterpositiontodecidehowtofabricatethings:whichareasareworthgettinginvolvedin,whichonesarenot.Learnhowtofabricategoodstatesinthemind—thepleasure,theraptureofrightconcentration—forthosearegoodfabrications.Thedirectedthoughtandevaluationthatbringthosefeelingsabout:Thosearegoodfabricationsbecausetheybringyoutoapointwhereultimatelyyouseethatthereissomethingunfabricated,thatdoesn’tarise,doesn’tpassaway;it’sjustthere.Asthetextssay,youcantouchitwithyourbody,seeitwithyourbody—i.e.,senseitwithyourentireawareness.That’swhenyoucanstopallyourshootingbecausetheawarenessofwhatyou’vetotallytouchedissototallyoverwhelming.It’ssuchatotalformofhappinessthatdoesn’trequireyoutodoanythingwithitatall.
Somepeoplethinkthatthedeathlessisjustanicespaceyfeelingaroundyoursensations,thatyoutendtomissitifyoudon’tlookforit,butit’sthere:aneither-pleasure-nor-painkindofspacearoundthings.Butthat’snotthedeathless;it’sisjustanotherkindoffeeling:theneither-pleasure-nor-painofequanimity,ofthedimensionofspace.Dressingitupasthedeathlessisnotaskillfulwayofdressingitup.Itmaymakeyoufeelgoodforawhile,butitgetsin
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thewayofyourseeingthroughtheprocessoffabrication.Afterall,thatsenseofspacethatyoucreatearoundthingsissomethingyou’vefabricated.Youweretheonewhoturnedyourattentionthereandhighlighteditinyourawareness.Youweretheonewhotriedtomakesomethingoutofit,triedtoshootitwithfancylabels.Thefancylabelsmayseemreassuring,butthey’renottheskillfulshootingthattheBuddhahasinmind.
Hewantsyoutoshootyourselfwiththepleasureandblissofconcentration,withthedirectedthoughtandevaluation;toshootyourselfwithdiscernmentsothatyoucanreallyunderstandhowevenastateofequanimityisfashioned.Hewantsyoutoseewhatyou’reshootingyourselfwithasyouhangoutinastateofequanimity,sothatyouultimatelycanseethroughtowhat’snotfashionedatall:“not-made-of-that-ness,”asthePaliwordfor“non-fashioning,”atammayata,literallymeans.You’renotmakinganythingoutofit.Youcangetthere,notbysimplytellingyourselfnottofashionanything,butbymasteringtheprocessoffashioning:learninghowtoshootyourselfskillfully,shootyourpain,shootyourpleasures,shootyourfeelingsofequanimitywithinsight—untilyougetsoskillfulandthoroughinyourshootingthatthatthere’snothinglefttoshoot.Youcanstop.Thebowsandarrowsfallfromyourhands.
Butevenbeforeyoureachthatpoint,takeadvantageofthefactthatyourpainsandpleasuresarepartlytheresultofpastkarma,partlyaresultofwhatyou’redoingrightnow.Solookatwhatyou’redoingrightnow.Getreallysensitivetothat.You’llfindthateventhoughyou’relivinginthesameplaceasyouwerebefore,it’slikebeinginadifferentgame,adifferentworldentirely.Theexternalsituationmaybethesameasitwas,butyourexperienceofitisverydifferent.Eventhoughotherpeoplecanshootatyou,youlearnhownottogethit.Eventhoughtherearepainsinthebody,youdon’tletthemhityourmind.
Solearntousethesefactorsandperceptions—i.e.,thewaysyoulabelthings,thenarrativesyoubuilduparoundthem,thethingsyoufocusonasimportant,thethingsthatyouputasideasunimportant.You’vegotalotofchoiceshere,somakesurethatyoumakethemwell.
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WildernessWealthApril20,2007
AjaanFuangusedtotellthestoryofatimewhenhewasontudongwithAjaanLee.Theywentoutwithafairlylargegroup.AjaanFuang,fromhisyearswithAjaanLee,hadlearnedaveryimportantlesson:AjaanLeeneverreallyseemedtobeconcernedaboutwhetheranyonewasgoingtobeabletokeepupwithhim.Hewalkedveryfastintheforest.SoAjaanFuangdidhisbesttokeepupwithhim.ItturnedoutthatonthattripsomeoneelsewascarryingAjaanLee’sbowl,anotherpersonwascarryinghisshoulderbag,anotherwascarryinghisumbrellatent.Sowheneveningcame,AjaanFuangandAjaanLeefoundthemselvesontopofamountainwithnobodyelsearound.Theyhadleftthecrowdwaybehind.SoAjaanFuangstrunguphisumbrellatentandtheyhadtosharetheonetentthatnight.AjaanFuanggavehisteacherabriefmassageandthensatinmeditationforawhile.HethoughtofthepassageintheCanonwheretheBuddhatalksaboutthemonkwhoiscontentjustwithhisrobes,hisbowl,hisbasicrequisites;andwho—likeabirdwhowhereverhegoes—carrieshiswingsashisonlyburden.
Thiscontentmentisakindofwealth,awealththatdoesn’tweighyoudown.Thewealththatcomesfrommaterialthingsisheavy,bothliterallyandemotionally.You’vegotallthesetiesandalltheseresponsibilities.Butifyoucanfindhappinessinjustafewthings,thatkindofwealthislight.Thisisoneofthereasonswegointothewilderness,toremindourselvesthatwedon’treallyneedallthatmuch—justsomebasicshelter,justenoughfoodtokeepgoing.Ifyoucantrainthemindtobehappyinasituationlikethat,that’sgenuinewealth.There’sareallightnessthatcomesfrombeingabletofindhappinesssimplysittingherebreathing.Itmeansthatyourhappinessisdependentonveryfewcontingencies.Thepeoplewithmoney,thepeoplewithinvestments,aretheoneswhohavetoreadthenewspaperseverydaytofigureoutwhat’ssafe,what’snotsafeoutthereintheworld.Butifyourinvestmentisintheskillsofthemind,thennomatterwhatthesituation,you’resecure.
There’sasuttawheretheBuddhatalksaboutthesenseoflightness—hecallsittheemptiness—thatcomesfromgoingoutinwildernessandjusthavingtheperceptionofwilderness,droppingallyoureverydayconcerns,theconcernsofyourfamilyandsocietyatlarge.Justrealizingthatyou’reinthewilderness,you’reinthewild:Therearenoclocks,notimetables.Andherecommendsthatyouindulgeinthatperceptionofwilderness,thatmentallabelthatsays“the
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wild,”becausethatmakestheconcernsofhumansocietyseemverysmall,veryfaraway.
Then,whileyoustickwiththatperception,notallowingyourmindtostraybacktoissueswiththispersonandthat,youcanseethatalotofthedisturbancesofsociallifefadeaway.Theonlydisturbancesremainingarethosebasedonthatperceptionofwilderness.Inotherwords,therecanbeagreatsenseofease,openness,lightnessthatcomesfrombeingoutinthewild,butit’snotentirelycarefree.Youstillhavetoworryaboutyourphysicalsafety,aboutwhatyou’regoingtogettoeat,aboutwhatmightwanttoeatyou,alltheissuesthatcomefromidentifyingwiththisbody,thesurvivalofthebody,inaverydangerousplace.Themindinthatsituationisstillnotentirelyfree,stillnotentirelyemptyofdisturbance.
SotheBuddhagoesontorecommendamorerefinedperception.Inthiscaseit’stheelementofearth.Hesaystothinkof“earth”withoutpayingattentiontoitshollowsandirregularities—justitsearthness,likeahidethat’sstretchedfreeofitswrinkleswithahundredpegs.Don’tthinkofanyparticularsofearth,butjustrememberthateverythingaroundyou,everythingwithinthebody,isallearth.Andasfarasyoucanthinkoutinanydirection,it’searth.Actuallyyoucandothesamewithanyoftheotherelementsorpropertiesaswell:wind,fire,andwater.Windistheenergythatpermeateseverything.Fireisthewarmth;water,thecoolnessandcohesion.Theseperceptionsapplyinsideyourbodyandout.Whenyou’renotthinkingofyourselfasabeinginwilderness,butjustthinkingofthebodyandwhatithasincommonwitheverythingaroundit,itblursthedistinctions.
Firstyoublurthedistinctionsinsidethebody.Sooftenwethinkofourselvesasalittlespiritthatinhabitsthehead,andthebodyisjustalump.Butyouwanttocreateasenseofunitythereaswell.Rememberthatyourheadisearth,you’vegotboneallaroundit:themusclesandskull.You’vegotbloodvessels,you’vegotbloodinthevessels.Allthismaterialstuffhereintheheadisexactlythesameasthematerialstuffdowninthebody.Thinkaboutthatforawhile.Trytomaintainthatperception,thatmentallabel.There’snorealdistinction.What’supisthesameaswhat’sdown.Thisisoneoftheapplicationsofthebasesofpower:Upanddownarebasicallythesame.You’vegotbloodinyourhead,you’vegotbloodinyourfeet.Thebloodthat’sinyourfeetrightnowwasinyourheadalittlewhileago.Thebloodthat’sinyourheadrightnowisinyourheart,yourintestines.It’sallpartofthesamething.Justkeepthatperceptioninmindtohelperaseanysenseofdistinction.
Fromthereyouspreaditallaroundyou.There’searthallaroundyou,windallaroundyou.Fire,water:Allofthesepropertiesstretchoutinalldirections.Whenyoukeepthatperceptioninmind,thethoughtofbeinginwilderness
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seemscoarsebecausethat’salwaysconcernedwithsurvival:whereyou’regoingtoeat,whatkindofshelteryou’regoingtofind.Ifyouwereoutinthewoodsrightnowintheraintonight,thatwouldabigissue:howareyougoingtokeepwarm?Butifyoujustkeepyourmindontheperception“earth,”thenthequestionofyoursurvival,thequestionofyourcomfortfadesintothebackground.Youcanactuallyusetheperceptionoffiretowarmyourselfup,oratleastwarmthemindup.Youcanthinkofthefireelementpermeatingthewholebody,notonlyaroundtheskin,butdownintotheorgans.Thepotentialforwarmthexistsineverything.Sometimesusingthatlabelcanaccentuatethatparticularproperty,sothemindislessconcernedaboutthechilloftherainoutside.
Whatthisshowsyouisthepowerofyourperceptions.Thewayyouperceivethingscancreatedisturbanceinthemindorcandropthedisturbance.That’sanimportantlessonrightthere.Evenjustthesethoughtsofwilderness,thoughtsofelements,arethebeginningoftheBuddha’steachingsonhowtoinducealackofdisturbanceinthemind.Yougotomoreandmorerefinedperceptions:fromthephysicalproperties,yougotoinfinitespace;fromspacetoinfiniteconsciousness,consciousnesspermeatingeverything;fromtheretonothingness;andthenontoneitherperceptionnornon-perception.AndthentowhattheBuddhacallsthethemelessconcentrationofawareness.
Atthatpointyou’vegoneevenbeyondthenotionofoneness.Onenessactuallytakesyouonlyasfarastheinfinitudeofconsciousness.Togetbeyondthattonothingnessyouhavetodropthethoughtoftheoneness:inotherwords,thesenseofoneconsciousnesspermeatingeverything.Yougobeyondtheoneness,thenyougobeyondevenanytheme,anynimittaforthemeditationatall.TheBuddha’sdefinitionofnimittadoesn’thavetodowithseeinglightsorhearingsounds.Forhimthenimittaofrightconcentrationisthefourestablishingsofmindfulness,thefoursatipatthana:body,feelings,mindstates,mentalqualities,inandofthemselves.Yetthere’sevenastateofconcentrationthatdoesn’tfocusonthosethemesatall.It’stotallyindependent:Noobjectwhatsoever,butawarenessisconcentrated.
Buteventhat,hesays,isfabricated.Whenyourealizethat—thatthereisevenanelementofeffortthatgoesintothat,thatit’sinconstant,stressful,not-self—youcanletgoofthataswell.That’swhenthere’satrueawakening.Eventhoughemptinesshasitsgradations,awakeningdoesn’thappenuntilyou’vetotallyletgooffabricationofallkinds.
Theabilitytodothisstartswiththeabilitytonoticethepowerofyourperceptions,whatthemindisdoing.Inotherwords,yougetintoastateofconcentrationandatfirstyouindulgeinit,youenjoyit,basedontheperceptionyou’vechosen.Thenyoustepbackabitandlookatittoseewhatdisturbanceis
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stillthere.Youcangetstartedonthatprocessbygoingoutinthewildernessandseeingthedifferenteffectsofyourperceptionswhenyou’reinthewilderness,andthenwhenyou’rebackinthemonastery.Forlaypeople,whenyou’rehereintherelativewildernessofMettaasopposedtoyourhomes,thatreflectiongetsyoustartedintherightdirection.Youseethattheproblemofsufferingisnotanything“outthere.”It’slargelyinthewayyouperceivethings,thewayyoufabricatethings.Andtheprocessofmeditationisaprogressivelyrefinedunderstandingofthatteaching—anunderstandingthatgoesdeeperanddeeper,getsmoreandmoresubtle,butitfollowsthesamebasicprinciplealldowntheline.
Solearntoappreciatethepoweroftheseperceptions:wildernessasopposedtosociety,theelementsasopposedtowilderness.Onceyou’vehitthehigherlevelsofemptiness,youlookbackontheseearlyonesandseehowcrudetheyare.Butyoualsoappreciatethembecausethey’reusefulingettingyoutowhereyouwanttogo.Themoreyou’reabletocontentyourselfwithlittle,keepingyourpossessionsfew,yourresponsibilitiesfew,thebetterthesituationyou’reintoobservethesethings,tolearnfromthem,todiscoverwealththat’sevengreaterthancontentment,awealththat’snoburdenatall.
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DisenchantmentApril29,2007
Oneofthetraditionalprinciplesoftheteachingisthatwhenthemindgainsconcentration,it’sabletoseethingsastheyare.ActuallythePalitermmeans“seeingthingsasthey’vecometobe.”There’saninterestingpassagewheretheBuddhamakesadistinctionbetweenbhavaandbhuta.Bhavameansastateofbeing,becoming,theprocessofbecoming,whichisacombinationofpastkarmaplusourpresentkarma.Butthenbhutameansthingsasthey’vecometobe:therawmaterialthatcomesinfromthepastbeforewe’veaddedourhype,addedoursalt-and-pepperandmustardandketchuptomakeitwhatwewant.
Thetrickisinlearninghowtoseethingsasthey’vecometobebeforeyoudressthemup,sothatyoucanmoveontothenextstep,whichisdisenchantment.Becauseaslongasallyouseearethethingsthatyou’vedressedupandputallyourcondimentson,you’regoingtowanttoeatthem.Butifyouseetherawmaterialbeforeit’sbeendressedup,beforeit’sbeenfixedup,youloseyourtasteforit.It’slikethatFarSidecartoon.Agroupofcowsisoutinthepasture.Oneofthemliftsupherheadandspitsoutthegrassandsays:“Waitaminute.Thisisgrass!We’vebeeneatinggrass!”It’sthesamewithushumanbeings.We’vebeeneatingform,feeling,perception,thoughtconstructs,andconsciousness.Thisisalotofwhatclingingmeans.Itmeansfeedingandtakingoursustenanceoffthesethings.Butifyoulookattherawmaterialsandyouthinkofwhatkindofhappinessyou’retryingtobuildoutofthem,yourealizeyou’vesetyourselfupforafall.Therawmaterialsimplycan’tprovideit.
Oneofthebiggestissuesinlifeofcourseislust.Ifyouactuallylookatwhat’sinvolvedinthesexualact,it’sprettydisgusting.Andsopeoplespendalotoftimedressingitup.ThislastweekIheardagroupofpeoplecomplainingwhentheyheardaboutthewholeideaofdisenchantmentanddispassion:Can’twestillhavesex?Inotherwords,ifIgettothepointwhereIdon’twantitanymore,canIstillhaveit?Thisisthekindofthinkingthatcomesfromfocusingentirelyonhowyoucandressthingsup,takingpleasureinthedressingupwithoutreallylookingattherawmaterialsthatyou’redressingup.Ifyoulookcarefullyatjustwhat’sthere,withoutallthehype,withoutalltheaddedcondiments,youreallyloseyourtaste.Andit’sverydifficultforpeopletolookatwhat’salreadythere,becausethere’ssomuchinvolvedintheaddingon.
Lookatdependentco-arising.It’sinterestingtonotethattheBuddhadoesn’tstarteverythingoutwithsensorycontact,becausecontactcomesatleastonethird
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ofthewaythroughallthefactors.Alotofotherthingscomeevenbeforeyou’vehadyourfirstcontactatthesenses.Therearealltheseattitudes,theseintentions,waysofpayingattention,andallthedifferentformsoffabrication:Thesealreadycolorthewayyou’regoingtoapproachsensorycontact.Andthesearethefactorsthatmakeallthedifferencebetweenwhetherit’sgoingtocausestressandsufferingorwhetherit’snot.
Sonormallywebringthishugeparcelofattitudestoapplytothepresentmoment,toshapethepresentmoment.Andoneofthemainpurposesofconcentrationistolearnhowtoparethatdown,soattheveryleastyouknowwhatyou’rebringing.Youlookatfabrication.Thebodilyfabricationisbreath.Verbalfabricationisdirectedthoughtandevaluation.Mentalfabricationisfeelingandperception.ThesearethebasicelementstheBuddhahasusfocusonasweconcentrate.
First,ofcourse,welearnhowtodressthemupinanewway.Inotherwords,bringthedirectedthoughtandevaluationtothebreath,tocreatefeelingsofcomfort.Youuseyourperceptionstomaintainthatsenseofcomfort.Sotheseelements—thefabricationandintentionthatwenormallybringoutofignorance:We’renowshapingthemwithknowledge,withawareness,soattheveryleastwecanbeclearaboutwhatwe’redoing.It’sonlywhenwe’reclearaboutwhatwe’redoingthatwecanbegintopareawaytheunskillfulthingsinwhatwe’redoing:theintentionsthatlietous,thementalverbalizationsthatlietous.Webegintoseerightthroughthem.“Okay,thisisalie.Thisisnotthewaythingsactuallyare.Thisisn’thowthewaythingswork.”Webegindroppingthosethings,droppingthosethings.We’relookingatthenutsandbolts.We’relookingattheprocessesthatwebringtothepresentmoment,thatwebringtosensorycontact.Andaswelookmoredirectlyattheprocesses,webegintoseehowfalseandartificialtheyare.Thisiswhathelpstobringaboutyatha-bhuta-ñana-dassana—theknowledgeandvisionsofthingsasthey’vecometobe.
Soyoulookattherawmaterialsandyourealizeyou’vebeeneatinggrass.Youthoughtitwassomethingreallyspecial,butit’sjustgrassorevenworse.Andwhenyoucanletyourselflookatthatconsistentlyenough,that’swhenknowledgeleadstodisenchantment.Thewordnibbidasometimescanbetranslatedasdisgust:thekindofdisgustthatcomesnotbecausethingsinandofthemselvesaredisgusting,butsimplybecauseweweretryingtofeedonthem.Wehaven’treallybeenpayingcarefulattentiontowhatwe’vebeenfeedingon.Webegintoseethatthethingswe’vebeendrawingnourishmentfromreallydon’thavethenourishmentwethoughttheyprovided.
AsAjaanLeeoncesaid,it’sasifmostoftheflavorcomesfromourownsaliva,likeadogchewingonabone.Theonlyflavorthebonehastoofferisthedog’sownsaliva.That’swhatwe’vebeenbringingtoit.Youseethatit’safutile
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process,andseeingthatiswhatleadstodispassion.Thereasonwhydispassionmakessuchadifferenceisbecausewe’vebeensoinvolvedintheactivityofdressingthingsupandmakingthemintosomethingthatthey’renot.Whenyoudevelopdispassionforthatprocess,youdon’twanttogetinvolvedinthatmakeup,make-believedressingupkindofactivity.Andsoyourownexperienceofwhat’sactuallygoingonreallychanges.Youseethingsfromatotallynewlight,andthewholethingjuststopsbecauseyou’renolongerkeepingitgoing.It’snotthatyou’vebeenwatchingaTVshowandyoudecideyoudon’tlikeit,andsoyouturnitoff.It’smorelikerealizingyou’vebeeninaninteractivegameandyou’vebeenplayingitreallypoorly.Thegameitselfdoesn’thavethatmuchatalltoofferanyhow.Soyouloseinterestinthegame.Andthegamestops.
Sothereasonwe’reconcentratingthemindhereistogetmoresensitivetowhatwe’rebringingintothepresentmoment,seeingallthehypethatweaddtotherawmaterialthatourpastkammahascreatedforus.Werealizenomatterhowgreatweareinhypingthings,therawmaterialsimplycannotprovidewhatwe’relookingfor.Nomatterhowskillfullywetrytomakeitintosomethingthat’slastingandreliable,thematerialsarereadytofallapartallthetime,allthetime.
Oneofthereasonswhywedon’tstopitisthatwe’reafraidthattherewouldbenothing,lifewouldbepabulum,itwouldbeporridgewithoutanycondiments.That’swhatourfearis.Thisiswhywearesoloathtoletgo.ButtheBuddha’sgreatdiscoveryisthatwhenyoustopdressingthingsupyouopenuptosomethingthatdoesn’trequireanydressingupatall.It’smuchbettertobeginwith.Andallthisefforttomakethingsdeliciouswasgettinginthewayofthehappinessyouactuallywanted.Thisiswhenthingsopenup,thisiswheredispassionleadstorelease.Andit’sareleasethatyoucanknow.It’snotlikeyou’reblankingout.Ifthat’sallitwas,ifwejustblankedouttotally,whatwouldyouknow?Nothing.Butthehappinessofreleaseissomethingyoucanknow.Youcanknowthisfreedom.Itcomesfromtakingalltheseprocessesapart.
Sothisiswhywemeditate.Thisiswhywebringthemindtoconcentration.Notsothatwecanjusthangouthereandhaveagoodtime,butsowecanseetheprocessesofthemind:howtheytrytocreatehappinessoutofrawmaterialsthatsimplycan’tprovideit,oratleastnotinthereallylastingreliablewaythatwewant.TheBuddha’sadviceistousetheminanewway,tocreateapath.Afterall,whatelseareyougoingtoworkwith?Howwouldyoucreateapathunlessyoutookthoseaggregatesthatyouwereusingforonepurposeandusethemforanother?Meditationisadifferentwayofdressingupthepresentmomentusingform,feeling,perception,thoughtconstructs,consciousnessastools.Youdresstheminadifferentway.Butintheprocessofdressingtheminadifferentway,yougettoseeprocessingasit’shappening.Youcometorealizethatthiskindof
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happinessthatyoucreatebyfollowingthepathismuchgreaterthanwhatyouhadbefore.Ultimatelyitwilltakeyoutoapointwhereyouevenletthepathgo.AsAjaanLeesaid,that’swhereitgetsreallygood.
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IntheLandofWrongViewJune11,2007
YouprobablyknowthepassageinthecanonwhereAnandacomestoseetheBuddhaandsays,“Youknow,halfofthisholylifewe’releading,halfofthispracticeishavingfriendshipwithadmirablepeople.”AndtheBuddhasays,“Don’tsaythat,Ananda.Thewholeofthepracticeishavingfriendshipwithadmirablepeople.”Thisdoesn’tmeanthatotherpeoplecandothepracticeforyou.Itsimplymeansthathavingtherightpeoplearoundyou,associatingwiththerightpeople,enablesyoutogetonthepathtobeginwithandtostaythere.
There’sanotherpassagewheretheBuddhasayshedoesn’tseeanyexternalfactorthat’smorehelpfulforawakeningthanfriendshipwithadmirablepeople.OfcoursetheprimaryexampleoftheadmirablefriendistheBuddhahimself;he’stheexample.Whichsetsupthechallenge:Heclaimsthathewasabletofindtruehappiness—ahappinessthatwasn’tdependentonconditions—throughhisownefforts,andthatwecanattainitthroughourefforts,too.Simplykeepingthatclaiminmindandlookingattheexampleofhisteaching,theexampleofhisbehaviorasit’srecorded,andtheexamplesofpeoplewho’vefollowedhisteachingsdownthroughthecenturies:Keepingthatclaiminmindputsyourlifeintoperspective.
Youcanaskyourself:“Doyouwanttoacceptthatchallengetoseeifit’strueordoyoujustwanttoturnyourbackonit?Orareyougoingtobeveryselectiveinthinkingaboutitsometimesandhidingitawayatothers?”It’sachoiceyou’vegottomake.It’sbesttokeepitthereinthebackgroundallthetimebecauseitenablesyoutoliveyourlifetoitshighestcapacity.Wetalkaboutgettingthemostoutoflife;well,findingtruehappinessiscertainlygettingthemostoutoflife.
Thisiswherewebegintoseetheimportanceofhavinggenuinelyadmirablepeopleasfriendsbecausetherearealotofothertheoriesoutthereaboutwhatitmeanstogetthemostoutoflifeandthey’reespeciallystronginoursociety.Wehavelittleboxesinourhousesthatteachusallkindsofweirdthingsaboutwherehappinesslies,whatkindofhappinessispossible,andwhatkindofhappinessisdesirable.Youhavetoaskyourself:“Arethoseboxes—TVs,radios,computers—yourfriendsornot?”Whenyouhangaroundwiththem,whatkindoffriendsareyouhangingaroundwith?Whatkindsofideas,whatkindsofvaluesareyoupickingupfromthem?Becauseit’snotjustthefleshandbloodpeopleyouassociatewithwhocreateyourmentalenvironment.Youalsoassociatewiththe
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peoplewhowrotethebooksyouread,whoproducedalltheshowsyousee,whomadethevideogamesyouplay.Thequestionyoualwayshavetoaskis:“Whyistheresomebodyouttherewhowantsmetobelievethis?Andexactlywhataretheyaskingmetobelieve?WhatassumptionsamIacceptingwhenIaccepttheirideasorevenstartthinkingin-linewiththem?”
YesterdayIwastalkingwithsomebusinessmenwhoweresayingthatwhenyou’reinbusiness,you’vegottobeawareofpeoplewhoareunscrupulous—butevenwhenyou’reassociatingwithpeoplewhoarescrupulousintheirbusinessdealings,whatassumptionsareyoupickingupfromthemaboutthebestwaytospendyourtime,thebestkindofvaluestohave?You’vegottoquestionthosevalues.Aretheyreallyin-linewithyourowntrueinterests?DotheyclashwiththeBuddha’sbasicteachingthathappinesscomesfromtrainingthemind?
Therearealotofdifferentareasoutthereintheworldwherewecouldbecompetingwithoneanother.Somepeopletrytocompeteinbeingsmarter.Somepeoplecompeteintryingtobewealthier,betterlooking,stronger,morepowerful—inthesenseofbeingabletoinfluencealotofpeople.Andyou’vealwaysgottoask,“Isthatreallygoodforyou?Whenyouhangaroundwithagroupofpeople,whatarethebasicassumptionsthatunderlieyourfriendship,underlieyourinteractions?”Ifyou’reseriousaboutyourpractice,you’vereallygottocordonoffanareaofyourheartthroughthemeditationsothatwhenyou’vebeendealingwithpeople,youcomebackhomeandsitquietlyandsay:“Okay,whatdidIpickup?WhatgermsofideasdidIpickupfromthesepeople?”
Evensomethingasinnocentaslisteningtothenews:There’snotonlythebiasoftheparticularnewscasterbutalsoadeeperbiasthatunderliesallthenewsthatyougetthroughthemedia—whichisthatthemostimportantthingshappeningintheworldrightnowarethingsthatotherpeoplearedoingsomeplaceelse.AndthatrighttherefliesinthefaceoftheDhamma.TheBuddha’steachingisthatthemostimportantthinginlifeiswhatyou’redoingrightnow.Andyouwanttobeskillfulaboutit.
Youdon’twantyourattentiontobedistractedbyotherpeople’sbehavior.Atmostyoulookatthemasexamples:Isthisperson’sbehavioragoodexample?Abadexample?Butyourprimaryfocushastobeonwhatyou’redoingrightnow.That’soneofthequestionstheBuddhahasthemonksaskthemselveseveryday:“Daysandnightflypast,flypast.WhatamIdoingrightnow?”Andit’sagoodquestionnotonlyformonksbutforallpeoplewhoaretryingtotrainthemind,tryingtofindtruehappiness.
Soit’simportantthatyouaskyourself:“Whoareyourtruefriendsandwhoarenot?”TheBuddhagivessomeexamplesintheCanonofthepeopleyouwanttohangaroundwith.One,peoplewhohaveconviction,i.e.convictioninthepowerofhumanaction,thepoweroftrainingthemind,thatitreallyis
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important,thatyouractionsarenotjustthrowaway,thatyoucan’tbeapatheticaboutwhatyou’redoing.That’sthefirstprerequisite.
Thesecondoneisthatyouwanttofindpeoplewhoaregenerous—notonlybecausethey’llbegeneroustoyou,butalsobecausethey’llteachyougenerositybyexamplesoyoucanpickupsomeofthathabit.Ifyou’regoingtobecompetingwithoneanother,learnhowtocompeteinbeinggenerousratherthaninaccumulatimg.
Thethirdprerequisiteisthatyouwantyourfriendstobepeopleofvirtue,peoplewhohavestrongprinciplesaboutcertaintypesofbehaviorthattheywon’tengageinbecausetheyknowthatthosethingsareharmful.Again,youbenefitnotonlybecausethey’renotgoingtoharmyou,butalsobecausethey’llteachyouhowtobeharmless.Andthey’llremindyouthatthisisimportant.
Andfinally,youwantfriendswhoarewiseanddiscerningintermsofseeingwhatreallydoescausesufferingandwhatdoesn’t,whatleadstotruehappinessandwhatdoesn’t.
Sothosearethefourqualities:conviction,generosity,virtue,anddiscernment.Thesearethepeopleyouwantinyourinnercircleoffriends,theonesyougotoforadvice,theoneswhosevaluesyoureallyfeelathomewith.
Ofcoursethere’sthequestionofhowmanyofthosepeoplecanyoufind.Ifyouhavetroublefindingthemoutside,you’vegottodevelopthissetoffriendsinside.ThisisoneofthereasonsthatAjaanLee,forexample,talksabouthavingthebreathasyourfriend—becausebeingabletostayintouchwithyourbreathhelpsyouwatchthemotionsofyourmind.Ithelpstoalertyoutowhenyou’vepickedupgermsfromotherpeople.
Andintermsofyourreadingandthethingsyoulistento:ReadDhammabooks,listentoDhammatalks.BeselectiveinyourreadingoftheDhammabecausethereareallkindsofdhammaoutthere,trueandfalse.TheBuddhagivessomeexamplestohelpyousortoutwhichiswhich.TrueDhammateachesyoutobeunburdensome.Itteachesyoutodevelopdispassionratherthanpassion,thinkingandactinginwaysthatwillloosenyourfettersratherthantiethemtight,actinginwaysthatdon’tleadtoentanglement,don’tleadtoself-aggrandizement.ThislastisabigprobleminAmerica.
Thesearesomebasicprinciplestowatchforinyourbehavior,towatchforwhenyou’retryingtodecidewhat’sDhammaandwhat’snot.Justbecauseabooksaysit’saDhammabookdoesn’tmeanthatitisaDhammabook.Andconversely,therearealotofbooksouttherethatmaynotbe“Dhammabooks”inanovertwaybuttheydoteachgoodlessons.Solearntobealerttothat.
Butultimatelythebesttestisforyoutodevelopasmuchintegrityandasmanyadmirablequalitieswithinyourselfasyoucan,andtobeveryclearabout
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whatyourvaluesare.Ifyou’regoingtobecompetingwithotherpeople,competeinbeingvirtuous,competeinbeinggenerous,inhavingconviction,inbeingwise.AjaanLeetellsastoryaboutwhenhewasayoungmonkcompetingwithhisotheryoungmonkfriendstoseewhocouldsitlongerinmeditation,whocouldwalklongerinmeditation,whocoulddowithlessfood.Itmayseemkindofchildishbutitdiddevelopgoodqualities.Heeventuallygotovertheneedtobecompetitive,tomeasurehimselfagainstotherpeople,butwhenyouliveinsocietyit’shardnottomeasureyourselfagainstotherpeople.Solearntomeasureyourselfintermsoftherightstandards.
There’sanotherpassagewhereAnandaistalkingtoanunandsays:“We’repracticingthispracticetoovercomeconceit,butconceithasitsuses.”Youseethatotherpeoplearepracticingandyousay:“Theyarehumanbeings.I’mahumanbeing.Theycandoit.Icandoit.”Soaslongasthere’sgoingtobeconceitinyourmind—i.e.,theideathatyoudefineyourselfinacertainwayandyoudefineyourselfagainstotherpeopleinacertainway—trytousestandardsthatarewise.Lookintermsgenerosity,virtue,conviction,discernment.Attheveryleastbeyourownbestfriendintermsofyourvaluesandtrytokeepthosevaluesclearandarticulatesothatyounoticewhenyou’redeviatingfromthem.Sothateventhoughwe’relivinghereinalandofwrongviews,youtrytocreateanislandofrightviewsaroundyourself.
SometimesIfeellikewe’relivingonamooncolonyhere.Wehavetobeverycarefultomakesurewestaywithinoursupportsystemandcarryourownoxygenaroundwithus.MaketheDhammayouroxygenasbestasyoucanintermsofwhatyoulistento,whatyouread,andhowyousortoutthegermsandotherthingsyoupickupfromoutside.Inotherwords,lookforadmirablefriendsandlearntointernalizethemsoyoucancarrythemaroundwithyou.That’soneofthemostimportantthingsyoucandointhepractice.
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RightMindfulnessDecember25,2007
Thetermmindfulnessonitsownissomethingneutral.Itcanbeputtogoodusesorbad.Allitmeansissimplykeepingsomethinginmind.Youcankeepinmindthefactthatyouwanttoputanendtosuffering,oryoucankeepinmindadecisiontorobabank.Ineithercase,it’smindfulness.Mindfulnessbecomesrightdependingonthetasktowhichyouputit,itbecomeswrongdependingonthetasktowhichyouputit.Thereissuchathingaswrongmindfulnessandkeepingthewrongthingsinmind.
Soaswe’repracticingherewewanttomakesurethatourmindfulnessisrightmindfulness.TherearetwospotsintheCanonwheretheBuddhadefinesit.Thebestknowndefinitionisintermsofthefoursatipatthanas,thefourestablishingsofmindfulness.Infacttherearetwowholehugediscoursesonthetopic.Butit’salsogoodtokeepinmindthere’sanotherdefinitionofrightmindfulness,alotmoresimple.It’ssimplykeepinginmindthefactthatyouwanttodeveloptheskillfulqualitiesofthepathandtoabandontheirantitheses.Inotherwordsyouwanttokeepinmindthefactthatyouwanttodeveloprightviewandabandonwrongview,developrightresolve,abandonwrongresolve,andsothroughtherightandwrongfactorsofthepath.Inotherwords,you’renotsimplyobservingwithoutpreferencewhatevercomesup.You’rekeepinginmindthefactthatthereareskillfulqualitiesyouwanttodevelopandunskillfulqualitiesthatyouwanttoabandon.Youkeepthatfactinmindandapplyittowhatyouaredoing.That’srightmindfulness.
It’simportanttokeepthiscontextinmind.Sometimesyouseepeopleinterpretingtheteachingsontheestablishingsofmindfulnessoutofcontext.Rightmindfulnessbuildsonrighteffort,theefforttodevelopskillfulthings,thedesiretodevelopskillfulqualitiesinthemindandtoabandonunskillfulones.Youjustkeepthatinmind.Now,tokeepthatinmindeffectivelyyou’vegottogiveyourselfaframeworkthatwillleadtorightconcentration.Soaswe’repracticingmindfulness,rememberthatthat’sthecontext.Youtrytodevelopaskillfulunderstandingofwhat’sskillfulinthemindandwhat’snot,alongwiththedesiretodevelopwhat’sskillful,toabandonwhat’snot.That’swhatwe’regoingtokeepinmind.
Thebestwaytoremembersomethingistohaveagoodsolidframework,agoodsolidfoundation,agoodframeofreference,whichiswheretheestablishingsofmindfulnesscomein.Sometimesyouseetheselistedsimplyas
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body,feelings,mind.andmentalqualities.Butactuallytheestablishingofmindfulnessisaprocess.Tobeginwith,youtrytoremainfocusedonthebodyinandofitself—ardent,alert,andmindful—puttingasidegreedanddistresswithreferencetotheworld.That’stheprocesswe’reworkingonhereaswefocusonthebreath.It’sthefirstoftheestablishings.Toremainfocusediscalledanupassana.Itmeansyouchoosesomethingtowatchandthenyoustickwithit.Inthiscase,whatyouwatchisthebodyinandofitself.Inotherwords,notthebodyasapartoftheworldorhowitmightbemeasuredinthecontextoftheworld—whetherit’sgoodlookingorbadlooking,whetherit’sstrongenoughtodothejobsyouneedoutintheworldornot.Justsimplythebodyinandofitselfonitsownterms.
Indoingthis,you’reardent,alertandmindful.Ardentiswhatcarriestheprocessofrighteffortintothepractice:Youreallywanttodothisskillfully.Alertmeansyou’rewatchingwhatyouaredoing,payingcloseattentiontowhatyou’redoingandtheresultsyou’regetting.Andthenofcoursemindful,keepingthebodyinmind.Puttingasidegreedanddistresswithreferencetotheworldmeansthatanytimeyoumightswitchyourframeofreferencebacktotheworld,youtrytoremindyourself,No,youdon’twantanythingoutofthatandyou’renotgoingtoletissuesoftheworldgetyouworkedup.You’regoingtostayrightherewithyouroriginalframeofreference,i.e.,thebodyinandofitself,andthentrytocarrythatframeofreferenceintoallofyouractivities.
Inotherwordsinsteadofjumpingaroundtootherframesofreference,staywiththisone,staywiththesenseofthebodyasyou’resittingherewatchingthebreath,asyougetup,asyouwalkaround.Trytokeepthebodyinmindallthetimeandbealerttohowthebreathenergyfeels.Asforanythingelsethatmaycomeup—whetherit’sathought,afeeling,oraninteraction—trytoseehowitrelatestothebody.Thisishowyoustrengthenyourframeofreferenceandturnitintoanobjectofconcentration.Whenyou’retalkingwithsomeoneelse,noticehowyourbodyisreactingduringthetalking.Whenyou’reworking,noticehowyourbodyisreacting,howthebreathisreactingduringtheworking.Alwaysreferthingsbacktothebreath.Thatwayyourframeofreferencebecomesreallyestablishedandyoustartgaininginsightsyouwouldn’thaveseenotherwise.That’sbecauseestablishingthebodyhereasyourframeofreferencehelpstokeepthemindinsideinsteadofflowingout.
LuangPuuDuneoncesaidthemindthatflowsouttoitsobjectsissuffering.Soyouwanttokeepitinside.Ofcoursewhatwillhappenisthatoccasionallyitwillflowout,andmaybeafteratimeyou’llbeabletoseeitflowoutasyou’renotflowingoutalongwithit.Inotherwords,onementalstateisflowingoutbuttheobserverisstayingrightherewiththebody.Whenyoudon’tgooutwiththatflowingstate,itstops.Itgoesoutalittlewaysandthenjustfaltersanddiesaway.
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That’sanimportantinsight,therealizationthatyoucanobservestatesofmindwithoutgettingentangledwiththem.That’sthepointwhereyoucanstartusingotherframesofreference.
AjaanLeemakesthepointthatwhenyoustaywiththebreathyou’vegotallframesofreferencerightthere.There’sthefeelingassociatedwiththebreath,there’sthemindstatetryingtomaintainconcentration,andthentherearethevariousmentalqualities:eitherthehindrancesthatarecomingintointerferewithyourconcentrationorthefactorsforawakeningthatarehelpingitalong.Youwanttobeabletomakeuseofallfour.Stayingwiththebodyhelpsyoutoobservethemind,helpsyouobservefeelingsandmentalqualitieswithoutgettingsuckedinbythem.
Thisiswhythemeditationbeginswiththebreath.ThisiswhywhentheBuddhagaveinstructionsinhowyoucoulddevelopconcentrationinawaythatbringstofruitionallfourestablishmentsofmindfulness,hesaidtostaywiththebreath.Asyoustaywiththebreath,youfocusonthebreathinwaysthatdealwithfeelings,thatdealwiththemind,thatdealwithmentalqualities,butyouneverreallyleavethebreath.Yousimplytrainyourselftoobservethingsinconjunctionwiththebreath.Soofallthevariousplacesyoucanestablishmindfulness,thebreathisthemostimportant,themostcrucial,theoneyoureallywanttoworkonthemost.
There’sapassageinthetextwheretheBuddhasaysyoucanfocusonthebodyinternally,externally,orbothinternallyandexternally.Thisfitsintoapatternthatweseemanytimesintheteachings:thatwhenyoulookatyourselfyouwanttoalsoremindyourselfthatwhateveristrueabouttheinnerworkingsofyourmindandbodyistrueabouteverybodyelse’sbodyandmind.Thishelpsputsthingsintoperspective.Whenyou’rehavingtroublewithyourhindrances,remindyourselfthatyou’renottheonlyone.Otherpeoplehavetroublewiththehindrancesaswell.Whenyouhavepaininthebody,remindyourselfeverybodyelsehaspaininthebodyaswell.
ThisfollowsthepatternofthenightoftheBuddha’sawakening.Hefirststartedwithknowledgeabouthisownpast,hisownstories.Andifyouthinkyou’recarryingaroundalotofstories,well,thinkaboutsomeonewhocouldrememberbackmanyeons,allthestorieshecouldhavecarriedaround.Buthedidn’tcarrythemaround.Hejustwatchedthem.Heobservedthem.Hisnextquestionwas,“Doesthistruthapplyonlytomeoralsotootherpeople?What’stheprinciplethatdetermineshowyougofromonelifetothenext?”
Sointhesecondwatchofthenightheinclinedhismindtoknowledgeofthepassingawayandrebirthofallbeings.Hesawthatthishappenstoeverybody:Peopledieandarerebornonalldifferentkindsoflevelsofthecosmos.What’sessentialtoknow,though,isthatthenatureofyouractionsiswhatdetermines
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whereyougetborn.Skillfulactionsdoneundertheinfluenceofrightviewleadtogoodrebirths.Unskillfulonesdoneundertheinfluenceofwrongviewleadtobadrebirthsasageneralprinciple.NoticethattheBuddhastartedwithhimselfandthenmovedtootherbeings.
Onlythendidhegettothethirdinsight,whichwastofocusdirectlyonthepresentmomentinandofitself.Itmayseemlikeadetourbutit’simportanttoputthingsintoperspectivebeforeyoustartwatchingthepresent.Otherwiseyou’resittingheremeditating,facingyourproblems,anditseemslikeyou’retheonlyonesittinghereinpainortheonlyonesittingherewithdistraction.It’sgoodtoremindyourselfthateverybodygoesthroughthesethings.Nomatterhowbadthepain,therehavebeenpeoplewhohavesatthroughworsepainandyetcomeoutontheotherside.Sotheideaofkeepinginmindnotonlyyourbody,butalsothebodiesofothers,seemstobedesignedtoputthingsintoperspectiveasanaidtoputtingasidegreedanddistresswithreferencetotheworld.
Allofthisisdesignedtoputthemindinapositionwhereit’sreadytoreallysettledown.Themindfulnessandthealertnessprotectthemind,provideagoodfoundation.Thequalityofardencyiswhathelpsmakeitskillful.Andwhenyoureflectontheuniversalityofsuffering,itgivesyoutherightmotivationforpracticing.Allthesequalitiestogethergetyoureadytosettledownandstayreallysolidlywiththebreath.
That’swhatrightmindfulnessisallabout.It’snotsimplyaboutobservingwhatarisesandwhatpassesawayandjustlettingitariseandlettingitpassaway.It’snotsomuchaboutallowing,asaboutdirectingthemindinaskillfuldirectiontowardrightconcentration.Whenyou’reobservingthingsarisingandpassingaway,whetherinthebodyorthemind,it’snotjustamatterofbeingapassiveobserver.Youwanttoobservethemsoyoucanunderstandthem,andyouwanttounderstandthemsothatyoucanlearntohavesomemasteryoverthem—sothatyoucandirectthestatesofmind,youcandirectissuesthatariseinthebodyinthedirectionofrightconcentration.Iftherearepainsinthebody,whatcanyoudo?Howcanyourelatetothepainsinsuchawaythattheydon’tknockyourconcentrationoffcourse?Howdoyoubreatheinawaythathelpsspreadsomepleasurearoundinthebody?Whatattitudesdoyoudeveloptowardwhat’sgoingoninthebodyandthemindtohelpgetyouoveranydifficultpatches?That’swhatyouwanttokeepinmind.
Sorightmindfulnessisnotonlyamatterofhavingtherightplacetofocusyourattention;it’salsoamatterofbringingtherightattitude,rememberingtherightattitude:theattitudethatmotivatesrighteffort,thedesiretodothingsskillfullyandletgoofunskillfulhabits.Whenyouhavethatattitudeincharge,yourmindfulnessdoesbecomerightmindfulness,thekindofmindfulnessthat
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helpsbringallthefactorsofthepathtogether.
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TheBestofaBadSituationDecember26,2007
IfyouevergotoThailandandspendsometimeintheBuddhistworldoverthere,you’llbestruckbytheemphasisplacedontheissueofprotection.Peoplemakemeritbecausetheyfeelthemeritwillprotectthem.OneofthemostpopularsayingsthereisthattheDhammaprotectsthosewhopracticetheDhamma.Peoplegotomonasterieshopingforprotectiveblessings.There’sahugemarketinprotectiveamulets.Whatitcomesdowntoisthatpeopletherehaveaverystrongsenseofhowunstablesocietyis,thattherearelotsofdangersallaround.SotheylooktotheDhammaforprotectionononeleveloranother.
Andlivingoverthere,Icametotakethatattitudeforgranted.ButoncomingbacktotheStatesintheearlynineties,Ifoundahugedifference.OverheretheDhammawasmainlyconcernedwithhowtomakethebestofagoodsituation.Societyseemedstable,theeconomywasthriving,everybodywashappy.Peoplewantedtomeditatesotheycouldlearnhowtomakethemostoftheirpleasures.Howtonotholdontothemtootight.Learntoacceptthefactthatthesepleasureswereimpermanentbutbasicallylearninghowtoletgoofonepleasuresoyoucouldembraceanother.Thatseemedtobethemainattitude.
Thentherecametheairplaneattacksandeverybody’sattitudechanged.Allofasuddenpeopleweresuddenlyawareofdanger.Andit’sinterestingtoseehowpeoplewhoweresocomplacentreactedwithsuchterrortothefactthattheirlivesmightbethreatened,theirsocietymightbethreatened—asifithadn’tbeenthreatenedbeforeandifithadsuddenlybecomeapossibility.Imean,theimmaturityofpeople’sreactionswasamazingtosee.That’swhathappenswhenpeoplewhoexpectnothingbutgoodthingstocometheirwaysuddenlyfindsomethingbadcomestheirway.Theyhaven’tlearnedtheskillstodealwithbadsituations.SomepeoplesaidthattheattacksbursttheircomplacentBuddhistbubbles.Ofcoursethat’sanoxymoron,a“complacentBuddhist.”ButthatwasthekindofBuddhismwehadbackinthosedays.Itwasverycomplacent.Peoplewereusedtoconsuminggoodthings,notlearninghowtoproducegoodthingsintheirlifeeveninthemidstofabadsituation.
Thisiswhatthepracticeofmeditationisallabout.Infact,allofDhammapracticeconsistsofhowtomakethebestofabadsituation.Wehavethatchantregularly—wearesubjecttoaging,subjecttoillness,subjecttodeath,subjecttoseparation—andyetwewanttobehappy.TheBuddhistteachingsarepreciselyinstructionsonhowtobehappyinthemidstofimpermanence,inthemidstof
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inconstancy,stress,thingsthatlaybeyondourcontrol.Inotherwords,wegaintrainingnotjustinbeingconsumersofhappinessbutinbeingproducersofhappiness.Thisiswhattheteachingonthepowerofkammaisallabout.Sothatnomatterwhatthesituationyouknowhowtofindhappiness.It’slikebeingagoodcook.Agoodcookcanwalkintothekitchenandnomatterwhatfoodisthereinthekitchencanmakesomethingreallygoodoutofit.
Sothisshouldbeourattitudeaswemeditate.Asyousitdowntomeditateyou’llfindsomedaysthatthingsaregoingwellandotherdaysthingsarenotgoingwellatall.You’vegottopulloutyourtoolkittoseewhattoolsyouhavetodealwiththatparticularproblem.Sometimesit’sjustaproblemofabadmood;somedaysnothingseemstogoright.Youwanttothinkofthesethingsastrainingopportunitiesbecauseworsesituationsaregoingtocomealong—seriousillness,unexpectedaccidents,death—andthey’renotprettyatall.Rememberintheolddayshowtheywouldtalkabouthowlifeisgood,deathisapartoflife,thereforedeathcanbegood?Deathisnogood.Youlosecontrolofthebody,allkindsofthingshappen.Soyoureallyneedtoprepareforit.
Thisiswhywepracticeconcentration,whywepracticediscernment,sothatwe’llhavethetoolsweneedatthatpoint.Wealsowanttopracticetherightattitudethatnomatterhowbadthingsget,there’sstillsomethingwecandoaboutit.Ifyouhaven’tdevelopedtheskillstodealwiththisparticularproblemfacingyourightnow,well,useyouringenuity.TrytorememberwhatdifferentDhammateachingsyou’velearnedandseewhatmightberelevant.Theattitudethatonemeditationtechniquecancoverallsituationsisadefinitemistake.TheBuddhahimselfnevertaughtthat.It’sjustpartofourmodernassemblylineapproachtomeditation:Justgivepeopleonemethodandalltheirquestionswillbeanswered;allyouhavetodoiswhateveryoudointhecourseoftheday,juststickwiththatonemethodanditwillseeyouthrough.It’slikeHenryFord’soldstatement—we’llgivepeoplewhatevercolortheywantaslongasit’sblack.Onecarforeverybody’sneeds.
Asmeditatorswehavedifferentneeds.Andevenasanindividualperson,you’llfindyouhavedifferentneedsasyougothroughtheday,asyoumeditate,dealwithotherissuesthatcomeupinyourlife.Soit’sgoodtohaveafullsetoftoolsandthentogainasenseofwhattoolswillworkforyourightnow.Whenthemindisreluctanttopractice,whatcanyoudotogetitbackinthemoodtopractice?Ifitseemsscattered,withlotsoffreneticenergy,howcanyouputthatfreneticenergytogooduse?Ifitseemssluggish,howcanyouwakeitup?Insteadoflookingattheseproblemsasobstacles,lookatthemaschallenges,asopportunitiestodevelopnewskills,tolearnhowtoproduceareallygreatmealoutofunpromisingingredients.
OneofmystudentsinAsiawasachefbeforehebecameamonk.Hetoldme
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aboutonetimewhentheyhadasetmealatthisclubwherehewasworkingandcreamofasparagussoupwasonthemenu.Theyendeduphavingalotmorepeoplecomethantheyhadanticipatedandtheywererunningoutofsoup.Sohewentintothekitchenandsaid,“Don’tanybodycomein,don’tseewhatI’mdoing.”Hewentandgotalltheasparagusscrapingsandpeelsoutofthetrash,putthemintheblender,seasoneditwell,andcameupwithaperfectlyacceptableasparagussoup.
Soyouwanttohavethatsameattitudetowardyourmeditation.Sometimesthematerialsarenotpromising.You’vegotthebodyandit’sgotpain.Well,rememberthatsomedayfurtheroninyourlife,thepainisgoingtobealotworse.It’snotgoingtojustbeanissueofpainatthatpoint.You’llactuallybefacingtheendofyourlife.Anditmayhappenthatthepeoplearoundyouwillbegettingallupsetaswell.Youwanttolearnhowtonotpickuptheirmoodandhownottogowiththestoryofhowyou’regoingtomissthisandmissthat.You’vegottolearnhowtoputthosethingsaside.Youhavetofigureouthowtodealwiththepainsothatitdoesn’tovercomeyou,soitdoesn’tsapyourstrength.
Sooftenthewaywedealwithpainiswhatsapsthestrengththatwereallyneedtouseatatimelikethat.Howdoyoulearnnottogowithallthestoriesthatarescreamingthroughyourmind?Well,itturnsoutthatthesearetheskillsyoulearnasyoumeditate:hownottogowithavagranttrainofthoughtnomatterhowinsistentitmaybe,nomatterhowrelevantitmaybetocertainissuesinyourlife.Whenyourealizethatthisisnotusefulatthisverymoment,asagoodmeditatoryoushouldlearnhowtoputitasideevenwhenit’sscreaminginyourmindagainandagainandagain.Yourattitudehastobe,okay,maybeIcan’tgetyououtofthemindbutatleastI’mnotgoingtoletyouhavethewholemind.I’mgoingtoholdontojustthesimplefactofawareness.Thatwayyoucanfendoffalotofthepowerofthosethoughts.
Andthesamewiththepain.Sometimesyoucanusethepowerofconcentrationtodealwiththepainandsometimesitjustwearsyouout.Myteacherhadastudentwhohadcancer.She’shadcancerformanyyearsnow,it’stakendifferentpartsofherbody.It’samazingthatshe’sstillalive.Andalotofthefactthat’sshe’sstillalivehastodowiththefactthatsheismeditating.Therewasonetimewhenshehadtoundergoradiationtreatmentandtheydiscoveredthatshehadanallergytotheanesthetic.Sothequestionwaswhattodo.Shesaid,“Well,I’mameditator,soletmetryjustdealingwiththepainraw.”Sotheytriedit.Shekeptusingthepowerofherconcentrationtofendoffanyreactiontothepain.Shewasabletogetthroughthetreatment,butshecameoutexhausted.AjaanFuangvisitedherthenextdayinthehospitalandshetoldhimwhathadhappened.Hesaid,“Ifyouusejustthepowerofconcentration,it’sgoingtowearyouout.You’vegottouseyourdiscernment,toseethepainassomething
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separate,holdthatperceptioninmind.Theawarenessisonething,thepainissomethingelse,yourbodyisstillsomethingelse.”Inotherwords,thesensationsofbodyaretheearth,water,wind,firesensations.Thepainissomethingelse.Learnhowtoseethedistinction.
Exactlywhatisthepain?Yousitherewithyourawarenessofthebodyfromwithin,whichismadeupofthesefourelements,orfourproperties.Thenwhenthepaincomesyoutendtogluethepainontothosedifferentproperties,asiftheybecomeoneandthesamething.Asanobservantmeditatoryoushouldlearnhowtoundotheglue.Thepainsensationisonethingandthebodysensationsaresomethingelse.Andyoubegintonoticethatthepainmovesaround;itarisesandpassesaway.It’salotlesssolidwhenit’sseparatedoutlikethisthanitwaswhenitwasglued,say,totheearthsensations,yoursenseofthesolidityofthebodyorthepressureofthebloodflowingthroughthatparticularpartofthebodyasitrunsupagainstthesolidparts,orwhatever.
Sonomatterhowbadthingsget,rememberthattheskillsofmeditationaretheretomakethebestofabadsituation:Howyoucanstillfindhappinessinthemidstofbirth,aging,illness,death,andallthecrazinessthattendstogoonaroundus.Howyoucanmaintainyoursanityinaninsaneworld.Andhavingtheconfidencethatnomatterhowbaditgets,there’salwaysanapproach,there’salwaysatactic,there’salwaysastrategy,there’salwaysaskill.
ThisiswhytheBuddhamadedukkha—pain,suffering,stress—hisfirstnobletruth.Hepointeddirectlytotheissuethatmostpeopleliketorunawayfrom.Hesaid,“Look,you’vegottocomprehendthis.Onlywhenyoucomprehendpaincanyouputanendtoit.”Sohewaswillingtofacedownthepain,facedownallthefactsofaging,illness,anddeath.Hetalksaboutthesethingsnotbecausehe’spessimisticbutbecausehe’soptimistic.Hehasasolution.
Sotrytokeepthatoptimisminyourownmind—thatthereisasolutionforeverybadmoodthatcomesthroughthemind,everybadsituationthereisaroundyou.Thereisawaytorespondskillfully,there’sawaytomaintainasenseofwell-beingnomatterwhat.That’sgoingtorequirethatyouchangetheboundariesofwhatyouclaimasyouandyours.Rememberthatthoseboundariesweresimplypartofanattempttofindhappiness.It’snotlikeyou’reabandoninganythingessential.You’rejustputtingyourtruehappinessfirst,whichiswhyyouhadthoseboundariestobeginwith.Youclaimcertainthingsasyourself,certainthingsasbelongingtoyoubecauseyoufeelthatyouhavesomecontroloverthemandtheycanhelpyoufindtruehappiness.Butinmanycasesyoufindthatyou’vegottoabandonthesethingsbecausetheyactuallyweighyoudown.WhentheBuddhahasusletgolikethis,hedoesn’thaveusletgoandjustbedeprived.Hehasusletgobecausehe’sgotbettertools.
Sohavethatconfidence.Andifyoufindthatyouhaven’tdevelopedtheskills
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thatyouneedtodealwiththeseparticularissues,well,whentimesaregoodworkonthem.Andevenwhenthey’renotgood,workonthem.Idon’tknowhowmanytimespeoplehavecometomesaying,“TherewasaperiodwhenthingswereprettybadinmylifeandIdidn’thaveanytimetomeditate.”Well,that’spreciselythetimethatyouneedtomeditate.Andevenifyoudon’thavetimetositwithyoureyesclosed,thebreathisstillthere.Allthementalskillsthatyouneedinthecourseofmeditationcanbedevelopedinanysituation.It’sjustthatit’seasiertodevelopthemwhenyouaresittingherewithyoureyesclosed.Buttheyaremeanttobeusednomatterhowbadthesituationgets.That’sasignofhowgoodtheyare.
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FiveStrengthsFebruary20,2008
Closeyoureyes,situpstraight,putyourhandsinyourlap.Thinkthoughtsofgoodwill—goodwillforyourself,goodwillforallthepeoplearoundyou,forallthelivingbeingseverywhere.Mayweallfindtruehappiness.Andthenfocusonyourbreath.Knowwhenthebreathiscomingin,knowwhenit’sgoingout.Staywiththesensationofthebreathingasconsistentlyasyoucanallthewaythroughthein-breath,allthewaythroughtheout.Don’tletanydistractionspullyouaway.Ifyoufindthatyouarepulledaway,justdropwhateverthedistractionisandcomebacktothebreath.Eachtimeyoucomeback,notice:Isthebreathascomfortableasitcouldbe?Coulditbemorecomfortable?Wouldslowerbreathingbebetter,orfaster?Deeperormoreshallow?Longerorshorter?Youcanexperimenttoseewhatkindofbreathingfeelsbestforthebodyrightnow.
You’renotjusttyingtheminddowntothepresentmoment.You’reexploringthepresentmoment,you’relearningaboutit.Becausehereitis:thisbreath.It’sbeencominginandgoingouteversinceyouwereborn.Haveyougottenthemostoutofit?Ifit’sleftunattended,itsimplykeepsyoualive.Butifyoupayattentiontoit,you’llfindthatit’salotmorehelpfulthanyoumighthaveimagined.Ifyoubreatheinacomfortableway,ithelpstoerasestressdiseasesandit’scalmingtothemind.
Moreimportantly,stayingwiththebreathdevelopsalotofgoodandveryusefulqualitiesinthemind.Andthisisimportantbecauseit’sthenatureofyourmind,thattheskillsoftheminddeterminetheshapeofyourlife.Essentiallywemeditatefortworeasons:oneistoliveabetterlife,andtheotheristodieabetterdeath.Thetwogotogether.We’renotjustengaginginalittlestressreductionhere.We’retrainingthemindtodealwiththeissuesoflifeanddeathinamuchmoreskillfulway.
Thestrengthofyourmindliesitsconvictionintheimportanceofitsownactions,itsabilitytostickwithwhatitknowsisskillful;itsqualitiesofmindfulness,concentrationanddiscernment.Thesearethequalitiesofmindthatdeterminehowyou’regoingtodealwithissuesinlifeastheycomeup.Themoremindfulyouare,thestrongeryourconcentration,themorelikelyyouaretodealinaskillfulwaybecauseyou’recomingfromapositionofstrength.Younotonlyknowwhattheskillfulactionis,butyou’realsostrongenoughtoactuallydoit.
Oftenweknowtherightthingtodobutwejustsimplydon’thavethe
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strengthtodoit.Andifthat’sthewaywelive,imaginewhatit’sgoingtobelikewhenwedie.Thebodywillbealotweaker,themindwillbedistractedbyallkindsofthings—yourthoughtsofthis,you’regoingtomissthisandmissthat,you’veonlyalittletimeleftforthisorthat.Thepeoplearoundyouareallinaturmoil.Themindhastobereallystrongtoputupwithasituationlikethatandnotbuckleunder.Andtheshapeofyourmindatthatpointisgoingtohaveahugeimpactonhowyouarereborn.Thelifeyou’velivedisgoingtohaveahugeimpactaswell.
Theycomparedyingtofallingasleepanddreaming,exceptthatinthisparticularcaseyoucan’tcomebacktothebodyanymore.Whenyoufallasleep,alittledreamworldwillappearinyourmindandyougointoit:That’syourfirstdream.Nowthenatureofthatdreamworldcouldbesomethingrealisticorsomethingtotallyfantastic,pleasantorunpleasant.Thenatureofthedreamworldthatappearshastodobothwithyourpastactions—issuesthathavebeenweighingonyourmindforalongtime—oryourcurrentstateofmind.Theprinciplethatappliesasyougotosleepappliesatthemomentofdeathaswell,exceptatthatpointtheminddoestendtobealotweaker,alotmoredesperate.Itwilljump—especiallyifit’suntrained—it’lljumpatanything.Ifyoucantrainthemindtobemoremindfulandalerttowhat’sgoingon,thenifyouseesomethingunpromisingcomingup,youdon’thavetojumpforit.Yourealizethatyou’vegotthechoice,andifyoulearnhowtokeepinmindthegoodthingsyou’vedoneinlife,thatmakesiteasierforgooddreamworldstoappearatthetime.Butregardless,theimportantthingisthathowyoudieisdeterminedbyhowyoulive.That’stheissuerightnow.Andsoyouneedthemeditationtodevelopthesefivestrengths.
Thefirstone,asIsaid,isconviction:convictionintheprinciplethatwhatyoudoisreallyimportant,thechoicesthatyoumakehaveabigimpactonyourlife.You’refreetomakethosechoices.We’renotautomatons,we’renotwiredbyfate.Wealwayshavetheopportunitytochoosetodotheskillfulthinginanygivensituation,andthosechoices,whetherskillfulorunskillful,reallydoshapeourlives.Ifyou’reconvincedofthis,you’regoingtopayalotmoreattentiontowhatyoudoandsayandthink.Itencouragesyoutobemorecarefulaboutyourchoicesandatthesametimetovalueyourgoodchoiceswhentheycome.
Sothatconvictionmakesitaloteasierforyoutodotherightthing,saytherightthing,thinktherightthing.That’saformofstrength.
Thesecondformispersistence,aswhenyou’restickingwiththebreathhere.Eachtimeyouslipoff,youjustcomerightback.Don’tletyourselfgetdiscouraged,don’tgetfrustrated.Justkeepcomingbackagainandagainandagain.Thatqualityofcomingbackagainandagainisgoingtostrengthenallthegoodqualitiesofyourmind.Sowhenthingsgetdifficult,youcanstillkeepon
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courseregardlessofdistractions,regardlessofwhatotherpeoplemaysay.Ifyouknowthatsomethingisreallyright,reallyskillful,thenyoustickwithit.
Thethirdstrengthwe’redevelopinghereismindfulness:theabilitytokeepsomethinginmind.It’softenpairedwithalertness,thesharpnessofyourabilitytoseewhatyou’redoingandtheresultsofwhatyou’redoing.Thesequalitiesareimportantbecauseit’ssoeasyforusforget.Wemakeupourmindstodosomethinggood,thentwominuteslaterwe’reoffdoingpreciselywhatwetoldourselveswewouldn’tdo.Thatkindofstateofforgetfulnessjustkeepsdestroyingitself,destroyingyou.Butifyoucankeeprememberingthat“Thisistherightthingtodo,thisiswhereIwanttoberightnow”—forexample,whenyoudecidetostaywiththebreath—youjustkeepthatinmind,againandagainandagain.Don’tletyourselfgetdissuadedbyanythingelse.Thisqualityofmindfulnessandalertnessagainwillseeyouthroughalotdifficultsituationsandenableyoutoremembertheimportanceofyouractionsandtheimportanceofdoingwhat’sskillful.It’senableyoutoremembertheskillsyou’velearnedfromyourpastexperiences.
Thefourthstrengthwe’redevelopinghereisconcentration:theabilitytostaywithonethingconsistently,withasenseofease,withasenseofwell-being—learninghowtosettledownwiththebreathinawaythatreallydoesfeelsgratifyingtothemind,feelseasefultothebody.Haveasenseofbeingathome.Thestateofconcentrationiswhatgivesyouthegoodsolidfoundationyouneedformakingallthoserightchoicesthatneedtobemade.
Andfinallythere’sdiscernmentwhenyoubegintodetecthereonaverybasiclevelwhatkindofbreathingisgoodforthebody,whatkindofbreathingisgoodforthemind.Whotoldyouthat?Well,youlearnfromyourownpowersofobservation.Youlearnthemostefficientwayofgettingthemindtosettledown.Allofthiscomesfromdiscernment.Thisefficiency—theabilitytocutrightthroughconfusingissuestogettotheheartoftheissue—isgoingtoseeyouthroughalotofthings.Becausetherewillbetimes,saywhenyou’resick,whenyou’reweakphysically,whenit’llbedifficulttogetyourpowersofconcentrationasstrongastheymightbewhenyou’rehealthy.Butifyourdiscernmentissharp,ithelpsyouusewhateverstrengthyoudohavealotmoreefficientlyandit’salotmoretothepoint.
Youseerighttotheissue.Andwhatisthebigissue?Thefactthatthemindiscausingitselfsuffering,keepscreatingthesenewworlds,andeachworldhasitsseedsofsufferingwithinit.Soyouwanttocomprehendthat.Howdoesthathappen?Whydoesthathappen?Whenyoutraceitdown,youseethatthere’sclinging,craving,andignorance.Thesearethethingsthatcauseustodothingsthatgiveuspreciselytheoppositeresultsofwhatwewant.Wewanthappiness,butwecausesuffering.It’sbecauseweareignorant.Wecravethingsthatare
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unskillful,thatarenotgoodforus.Weclingtothingsthatarenotgoodforus.Whenyoucanseethat,thenyouhavetodevelopthequalitiesofmindthat
enableyoutoletgoofthatcravingandclinging,thatcanreplacethatignorancewithknowledge.Thisiswhywehavethepath.Youdevelopqualitiesofvirtue,concentration,anddiscernmenttogiveyourselfsomethingbettertoholdonto.Aslongasthemindisgoingtoholdon,holdontosomethinggood,somethingthatwilleventuallydevelopitsstrengthstothepointwhereitdoesn’tneedtoholdontoanythinganymore.
Whenyouseethatthesearethebigissuesinlife,andthatthisishowtodealwiththem,thatcutsthroughalotoftheconfusionthatpeoplebringtotheirlives,thattheybringtoeveryaspectoftheirbeing.
Soaswemeditatewe’retryingtodevelopthesefivestrengths—conviction,persistence,mindfulness,concentration,anddiscernment—becausethesearethequalitiesthatwillenableustochoosewhattodoandtosayandtothinksothatwewillliveabetterlifeand,whenthetimecomes,wewilldieabetterdeath.Alifeandadeaththatcutthroughalltheconfusingissuesthatdistractusandgorighttothepoint,thepointoflearninghownottocreatesufferinganymore.
Inthisway,thispathstartsfromsomeverybasicexercises,someverybasicteachingsandtrainings,butitgoesontoaccomplishalot.Andaswithanylargeproject,it’simportantthatyougetthebasicsright.Onceyou’vegotthebasicsright,theneverythingelsewillfollow.
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TheHumbleWaytoAwakeningMarch3,2008
WhenyoucomparetheBuddha’steachingstotheotherteachingsbeingtaughtinhistime,onethingimmediatelystandsout:howhumblethemaintopicofhisteachingswere.Otherteachersweretalkingabouttheuniverseasawhole,whetheritwaseternal,noteternal,finite,infinite.Oraboutthenatureofthehumanpersonality:Isthebodythesameasyourlifeforce,oristhebodysomethingseparate?Howwouldyoudescribeanawakenedperson?Whatarethebasicbuildingblocksoftheuniverse?Thosekindsofissues.Bigissues,Abstractissues.
TheBuddha,ontheotherhand,taughtsomethingveryimmediate,concrete,andquitehumble:theproblemofsuffering,theproblemofpain.Somethingthatwedon’tliketolookat,somethingthatwetendtorunawayfrom.Somethingthatwewishwouldjustgetoutofthewaysowecoulddealwiththelargerissuesoflife.ButtheBuddhahadtheinsighttoseethatdealingwiththisveryimmediate,veryhumbleissuereallydoesopenyouuptothelargerissuesoflife.Eventhoughthemaintopicofhisteachingswassuffering,itwasn’tlimitedjusttothat.Whathesawwasthatifyoufocusedonthisoneissue,alltheotherissuesgetclearedup.Eitheryoufindthattheygetansweredoryourealizethattheyweren’tworthansweringtobeginwith.
It’simportantthatwerealizethisaswepractice.Somepeoplesaythatoursufferingissuchasmallselfishissuetobedealingwith.Whycan’twebedealingwithlargerissueslikecompassion,theworldasawhole,theinterconnectednessofeverybody?Why?Becausethoseissuestendtobevagueandabstract.Theyreallydon’tgettothemainissueinlife:whyitisthatthemindcreatessufferingforitself.That’sthebigissue.If,throughourcompassion,wecouldsaveotherbeings,thenthatwouldbeausefultopictofocuson.Buttheproblemisthateachofussuffersbecauseofourownlackofskillindealingwithpain.Ifwe’dbewillingtolearnfromthepain,theneachofuscouldtakecareofourproblemsandtherewouldn’tbeissuesinlifeatall.
Soasyoumeditate,keepremindingyourselfthatyou’repreparingyourselftodealintelligentlyandinsightfullywithissuesofpain,suffering,diseaseinbodyandmind.Particularlyinthemind.Paininthebody,asitturnsout,isnottheissue.Wemakeitanissuethatspreadsintothemind.Ifpainsimplyaroseinthebodywithoutourconnectingittoanysufferingordiseaseinthemind,itwouldn’tbeanissue.
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Theproblemisthatthemindhaslaidclaimtothebody.Afterall,itneedsthebodytohelpmanipulatetheworldtogetwhatitwantsoutofit.Soithasasenseofownership,oratleastittriestoassertownership.Butthenitturnsoutthatthethingitwantstoown,thethingitwantstomanipulate,hasproblems.Andsoit’sstuck.Itcan’treallyletgobutcan’treallycontrolit.AstheBuddhapointedout,yoursenseofselfcomesfromthissenseofcontrol.Wecan,toatleastsomeextent,controlthebody.That’swhyweassumethatit’susorours.Butthenyourunintothefactthatyourcontrolisn’tcomplete.Thisisthesourceofalotoftheconversationsandargumentsandcomplaintsinthemind.Whyisthis?
AstheBuddhaoncesaid,yournormalreactiontopainistwofold:one,bewildermentastowhyisthishappening;andthen,two,thesearchtofindsomebodywhoknowsawayoutofthispain.Becausethosetwotendenciesoccurtogether—thebewildermentplusthesearch—thesearchtendstogooffinthewrongdirections,likethestorytheytellofthemanwhojumpedonhishorseandrodeitoffinalldirections.Themindthrashesaround,graspingatthis,graspingatthat.SotheDhammathatexplainsthecauseofsufferingandthepathtoitsendistheBuddha’scontributiontoendourbewildermentsothatoursearchactuallyleadstotheendofsuffering.Inthecourseoffollowinghispath,you’llalsofindthatotherissuesgetsettledaswell.
Sufferingislikethewateringholeinthesavannah.Ifyou’regoingouttoshootadocumentaryontheanimalsinthesavannah,youdon’trangeoverthesavannahlookingforthem,thembecauseforthemostpartyouwouldn’tfindthem.They’dseeyoucomingandthey’dhide.Butifyoustationyourcameranexttothewateringhole,everybody’sgoingtohavetocometothewateringholeatsomepointduringtheday.That’swhenyougettoseethem.Andit’sthesamewithpainandsuffering:Alltheissuesinthemindwillgatheraroundhere,sothisiswhereyougettoseethem.Ifyou’reintherightposition—whichiswhatweretryingtocreatehereaswemeditate,puttingthemindinapositionwhereithasenoughsenseofsecurityandsoliditythroughitspracticeofmindfulnessandconcentration—youcanresistyournormalreactiontopainoratleastdropthenormalreactiontopainandreacttoitinanewway.AstheBuddhasaid,thewaybeyondsufferingistocomprehendit.Comprehendingmeansthatyouunderstanditsothoroughlythatyoucanletitgo.Youdevelopasenseofdispassionforit.Sotocomprehendityouhavetowatchitagainandagainandagain.Themoreyouwatchit,themoreyoulearn.
Thisabilitytolearnisanimportantpartofthemeditation.Whenyoumeditate,you’renotsimplyputtingthemindthroughthemeatgrinder:i.e.imposingaparticulartechniqueonitthat’ssupposedtodoalltheworkforyou.Thetechniqueputsthemindinapositionwhereitcanobserveitself,whereitcanobserveitstendenciesandlearnfromwhatitwatches.Thisinvolvesfeedback
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loops.Inotherwords,youdealwiththepaininacertainwayandthenyouwatchandseewhathappens.Thenyoudoitagainandseewhathappensagain.Ifyou’vewatchedenoughtorealizethatthisparticularapproachdoesn’twork,thenyoustoptoconsiderwhatotherapproachmightwork.Thisishowyoulearnaboutthings.Youdon’tjustsitthereandlookatthem.Youpokethem.
It’slikecomingacrossalittleanimalintheforestandit’sallcurledup.Soyoupokeitalittlebittoseewhetherit’salive.Ifyoureallywanttolearnaboutit,youtakeitintothelaboratory.WhenIwastakingbiologyincollege,ourfirstexperimentwastotakesomelittlerabbitsandputtheminaglassbox,andthenchangethetemperatureintheboxtoseehowtherabbits’respirationresponded.AfterwardsIreallyfeltsorryfortherabbits—theyhadn’tvolunteeredfortheexperiment—butatleastwedidn’ttormentthem,andwedidlearnsomething.Whenweloweredthetemperature,theybreathedmoreslowly.Whenweraisedthetemperature,theybreathedmorequickly.Inotherwordsyouchangetheconditionsandseehowthingsrespond.
It’sthisability,one,toactandtwo,toobserve:That’showwelearnaboutthings.Ifyousimplyactedwithoutobserving,you’dbelikeamachine.Ifyousimplyobservedwithoutacting,youwouldn’tknowanythingforsure.Thingswouldcomeandthingswouldgoandyouwouldn’tknowwhattheconnectionswhere.
Soyoulearnhowtosithereandwatchanddothingswiththepain.Andsometimesthedoingmeanssimplytreatingitwithequanimity,tryingnottoidentifywithit.Simplywatchingitasaneventthatcomesandgoes.Thatisakindofaction.Youdecidetotakethatapproachandthenwatchwhathappensasaresult.Youmaynoticethattherearechangesinthepain.Sometimesitflaresupandsometimesitdiesdown.Sometimesthemindisperfectlyfine;othertimesthemindisaggravated,irritatedbythepain.Well,whathappened?Whentheaggravationcomes,whatcomesalongwiththeaggravation?Whentheaggravationgoes,whatgoesalongwiththat?Posethequestion.Eventheposingofaquestionisakindofaction.It’sapartofyourexperimentwiththepain.
ThisiswhytheBuddhahasusdividethingsintotheaggregates,becausethecomingsandgoingsofperceptions,thecomingsandgoingsofthoughtfabricationsaregoingtohaveanimpactonthepain.Youseethattheperception,thelabelyouplaceonthepain,actslikeabridge.Certainperceptionscomeandtheymaketheanguishflareup.Whenyoucancatchthathappening,yourealizethattheperceptiondoesn’thavetobethere.Anythingthatarisescanpassaway.
Sointhiswayyoupokethepain.Youchangetheenvironmentaroundthepaintolearnabouthowitacts.Thisisthewayyoulearnaboutit,throughthecombinationofthedoingandthewatching.That’sthefeedbackloop.Thewatchinghelpsyouchangethedoing,andthechangesinthedoinghelpsyou
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understandwhat’sconnectedwithwhat.Youcometoseehowalotofthenarrativesofyourlife,alotofyourworld
views,comeflaringup.Ioncehadaverysadconversationwithamanwho’dbeenamartialartsexpertandhadbeenabletodoamazingthingswithhisbody.YetashegotolderhedevelopedreallybadarthritisandhewasconvincedthatGodwasdoingthistohim.OfcoursetheideathatGod,thecreatoroftheuniverse,wasdumpingonhim,wasahorriblestory,ahorribleworldviewtocarryaround.Yethewouldn’tletitgo.Soofcoursehewasgoingtosuffer.
Ifyouhavethatkindofworldview,itmakesitdifficulttolookatthepainwithcuriosity,withthesimpledesiretocomprehendit,becauseyou’realsocarryingaroundtheideathatthebasicprincipalunderlyingtheuniverseisdumpingonyouinanunfairway.Butifyousimplyhavetheattitudethatwhatevercomesupandcausespainandsuffering,you’regoingtoletthatgo,youquicklyseewhichnarrativesandworldviewsaggravatethepainandwhichonesarehelpful.That’showthishumbletopicofpaincanstartaddressingalotofthebiggerissuesthatyoucarryaround.
Soasyoudealwithbothphysicalandmentalpaininyourpractice,realizethatit’snotsomethingyoujustwanttopushoutofthewayorgetpastsoyoucangetontotherealwork.Dealingwiththementalpainistherealwork.Andalltheotherissuesinyourlifearegoingtocomegatheringaroundhereaswell.You’llbeabletoseetheminaction.They’reallpartofthecomplexyouwanttocomprehendtothepointwhereyoucangaindispassionandletgo.Whateveriscausingthesuffering,youletgoofit.Atthesametime,youdevelopthequalitiesthatallowyoutostaythereandwatchandprobeandlearn.
Thiswayyoudon’tgetoverwhelmedwiththedesiretopushthepainawayandgetridofit.You’vegotyourselfinapositionwhereyoucanwatchforlongperiodsoftimeandnotloadyourselfdownwiththepain.Theotherdayweweretalkingaboutdealingwithaggravationsthatlastforhoursandhours.Well,oneofthetricksfordealingwithaggravationsthatlastforhoursandhoursisnottothinkaboutthehoursandhours.Thepainhasbeenherefortwohours;don’tthinkaboutthepasttwohoursofpain.Thinkaboutwhatthereisrightnow,rightnow,rightnow.Whenyouwonderhowmuchlongerit’sgoingtolast….don’task.“HowmuchlongerwillIhavetosithere?”Don’task.Simplyaskingthatcreatesthatstory,thatworldinyourmindthat’sgoingtoweighthingsdown.Ifyoudealjustwiththepaininthepresentmoment,itdoesn’tweighthepresentmomentdowntopointwhereit’sgoingtobreak.
Soifyouallowyourselftobehumbleenoughtodealwithjustwhat’sgoingoninthepresentmoment,towatchwhenthepaincomesandwhenitgoesandwhatcomesandgoesalongwithit,youfindthatyourwillingnesstobehumblewillopenthingsuptosomethingreallygrand.
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IgnoranceMarch12,2008
There’saquestiontheBuddhahasusaskourselveseveryday.It’sthis:”Daysandnightsflypast,flypast,whatamIdoingrightnow?”That’sthebig
issue.Noticethequestionisnot,“WhoamI?”That’saquestiontheBuddhasaysisnotworthasking.Ifyoutrytoanswerthatquestionyouendupgettinglostinwhathecallsathicketofviews,ajungleofviews,atangleofviews,afetterofviews.
Sotheproblemisnotthatwedon’tknowwhoweare;wedon’tknowwhatwe’redoing.Wewanthappiness—everythingwedo,say,andthinkismotivatedbythedesireforhappiness,thedesireforwell-being—andyetoftenwhatwedo,say,andthinkleadstosuffering.That’stherealprobleminlife.That’spreciselytheproblemtheBuddhaproposestosolve.
Hewantsustounderstandwhywedon’tknowwhatwe’redoingandhowwecanlearntodothingsskillfully.Thereasonwedon’tknowwhatwe’redoingisbecausewe’rebewilderedbysuffering.Sufferingiscomplex.Itdoesn’tcomefromonesinglecause.Itcomesfrommanycausesactingtogether.Andtheprinciplebehindthosecausesiscomplex.It’snotthecasethatifyoudosomethingunskillful,lightningwillimmediatelystrikeoutofthesky.Sometimesthesufferingyouexperiencecomesfromactionsyoudidalongtimeagoandyoudon’tseetheconnections.
Soashesaid,ournormaleverydayreactiontosufferingistwofold:Ontheonehandwe’rebewilderedbyit,andontheotherwestartsearching:Whoisthereouttherewhoknowsawayoutofthissuffering?Aschildrenwegoimmediatelytoourmothers,ourfathers.Wefindthattherearesomekindsofsufferingtheycanhelpuswithandotherstheycan’t.Sowegolookingforotherpeople.Andbecauseourquest,oursearchoutsideisbasedonbewilderment,itoftenleadsustothewrongpeople,tothewrongideasofwhatwecandoaboutsuffering.Sowehavetolearnhowtolookverycarefullyatwhatwedoandwhatcomesaboutastheresultofwhatwedo.
That’swhytheBuddhasaidthebasicdistinctioninhisteachingsisthedistinctionbetweenwhat’sskillfulandwhat’snot.Whatareyoudoingthatleadstowellbeingandwhatareyoudoingthatleadstosuffering?Hesaidthatwhenhelearnedhowtodividehisthoughtsintotwotypes,skillfulandunskillful,thatwasthebeginningofgettingontherightpath.Inotherwords,helearnedhowto
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lookathisthoughtsnotsomuchintermsoftheircontent,butintermsofthecausesbehindthemandtheresultstowhichtheylead.Helookedathisthoughtsaseventsinacausalpattern.
Thisiswhy,whenwemeditate,welearnhowtostepoutsideofourthoughts.Focusonthebreathtocreateafoundationfromwhichyoucanthenlookatotherthoughtsastheyarise,toseethemsimplyasevents,arisingandpassingawayaspartofacausalstream,sothatyoudon’tgetcarriedawayinthestreamofwhattheymightmean.
ItwasfromthisbasicdistinctionbetweenskillfulandunskillfulthattheBuddhadrewoutthefourNobleTruths:skillfulcauses,thepath;unskillfulcauses,craving;theresultsofskillfulcauses,i.e.,theendofsuffering;andtheresultsofunskillfulcauses,i.e.,continuedsuffering.ThosearethefourcategoriesofthefourTruths.Andthis,theBuddhasaid,ispreciselywhatweneedtoknowifwe’regoingtoputanendtosuffering.Wehavetolearnhowtolookatouractionsintheseterms.
Tobeginwith,thefourNobleTruthsarelikeaframeworkforlookingattheissuesofyourlife.Whenanythingcomesup,askyourself:Isthissufferingorisitthecauseofsuffering?OramIonthepathtotheend?Whichpartofthepathtotheend?—because,afterall,thepathiseightfold,andyouwanttoknowwhichfoldsyou’vegot.Thenwhenyouknowwhichcategoryyou’redealingwith,youhaveanideaofwhattodowithit.Ifit’ssuffering,youhavetolearnhowtocomprehendit.Thatmeanswatchingitcarefullytoseehowitarises,howitpassesaway,sothatyoucandevelopasenseofdispassionforit.
Oftenthethingsweliketurnouttobeformsofsuffering,butwe’vedesensitizedourselvestothefact.Butifwelearnhowtolookcarefully,webegintoseehowthesethingswelikearereallystressful.Youwanttolearntoseethemfromthatperspectivesothatyoucandevelopasenseofdispassiontowardthem.Otherwiseyoujustkeeponcreatingmoresufferingwithoutrealizingwhatyou’redoing.Butonceyourealizethatthere’ssuffering,youlookforwhatyou’redoingthat’scausingthesuffering,whatelsearisesinthemindatthesametimeasthatsufferingorstress.Inparticular,youlookforwherethecravingis,whatkindofcravingitis–itcanbesensualcraving,cravingforastateofbecoming,orcravingtoseewhateverbecominghascomeintobeingbedestroyed—becausethatcraving,too,leadstomorekindsofbecoming.That’soneoftheparadoxesintheBuddha’steaching.
Ifyourecognizeanyofthesekindsofcraving,yourdutyistoabandonthem,toletthemgo.Nowthisoftengoesagainstouroldhabits.Justasweoftenmistakestressforsomethingthatweactuallylike,wetendtoseeourformsofcravingasourfriends.Welikethem,wenourishthem,wetakethemasourcompanions.ButastheBuddhasaid,thesethingsarelikesomeonewho’sworked
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hiswayintoourconfidence,intoourtrust,andthensomedayplanstokillus.Soyouhavetobeverywaryofthesethings.Whenyourecognizethem,letthemgo.Nomatterhowmuchyou’velikedtheminthepast,youhavetorealizethatifyouwanttoputanendtothissufferingyou’vebeencreating,youhavetolearnhowchangeyourhabits.Youletthesethingsgo.
Asforthepath,that’ssomethingyouwanttodevelop.Mindfulnessissomethingyouwanttodevelop,concentration:allthefactorsofthepath.Don’tsimplywatchthemcomeandgo.Ifyouseethatmindfulnesshasarisen,youwanttomaintainit,youwanttodevelopit.Ifit’slapsed,youdowhatyoucantoreestablishit.Keepworkingatthis,bringitintobeing.Thisisaformofbecoming,butit’sthekindofbecomingyouneedinordertogettotheendofthepath.Becauseasyoulearnhowtounderstandtheprocessofbecomingthroughcreatingskillfulstatesofbecoming,youdevelopthesensitivitythatallowsyouultimatelytoletgoofanykindofbecoming.
Andfinallywhenyouseetheendingofsuffering,i.e.,dispassionforthecraving,youwatchthat.Inotherwords,you’renotonlylettinggo,you’rewatchingthelettinggo,youwitnessthelettinggoatthesametimetoseewhathappens.
Whenyoulearnhowtolookatyouractionsandyourexperienceinthisway—intermsofthisframeworkandofthedutiesthatcomefromtheframework—that’swhenyou’reonthepath.You’repracticingwhat’scalledappropriateattention:lookingatthereallyimportantissuesofwhat’shappeninginthepresentmomentandwhatyouneedtodoinresponse.It’snotthecasethatyouseesufferingonceandcomprehenditandthat’sallyouneedtodo.Yourpowersofcomprehensiongrowstrongerasyoudevelopthepath,andyouneedthemtobestrongertoseethesubtletiesthatsurroundtheissueofsuffering.Allthesefactorsarereallyinterrelatedandthey’reallskillsthatyoudeveloptogether.
Thisiswhythepathisagradualone.Youneedtodevelopyoursensitivityovertime—whichiswhytheworkputintobeingskillfulnotonlyasyou’remeditatingbutalsointhecourseofthedayiseffortwellspent.It’sworthwhilework.You’renotdistractingyourselffromtheunconditionedasyoufocusonthesethings;youareactuallysensitizingyourselftotheareainyourawarenesswhereeventuallytheunconditionedwillberevealed.AstheBuddhasaid,youtouchthedeathlesswiththebody.Inotherwords,thesameplacewhereyou’reexperiencingthebodyrightnowiswherethedeathlesswillbetouched.Thebodyitselfisnotthedeathless,butthatareaofyourawarenessiswhereyouwillsee,whereyouwilltouchtheunconditioned.Andtheonlywayyoucanseeitthereistosensitizeyourselftotheareathroughbecomingmoreandmoreskillfulwiththewayyoubreathe,thewayyouthink,thewayyoudealwithyourfeelingsandperceptions.
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Alltheseprocessesoffabricationareconditionedbyignorance.Thisiswhypayingattentiontothatsimplequestionof“WhatamIdoingrightnow?”isnotjustameansforbeingheedful,whichisoneofthereasonstheBuddhahasyouaskthatquestion.It’salsodirectingyoutothespotthatyouneedtoworkoninordertoputanendtosuffering:thespotwhereintentionhappens,thespotwhereresultsofyourintentionsareexperienced.Youreallywanttobecomesensitivetotheseprocessessothatyoucantakethemapart.
Soit’snotaquestionofwhoyouare.It’saquestionofwhatyou’redoing.Whataretheresultsofwhatyou’redoing?Howcanyoudoitmoreskillfully?HowdoyouapplythedifferentdutiesofthefourNobleTruthssothatyougetmoreandmoreskilledatthem?Thosearequestionsworthaskingandworthfindingananswerfor.Onceyou’vefullyunderstoodthoseanswers,fullymasteredalltheproceduresneededtofindthoseanswers,you’vereachedtheendofquestioning.Youknowtruehappiness,whichwasthereasonyou’vebeenactingallalong.That’swhenallyourignorancewillend.Youmaystillnotknowtheanswerstoalotofotherquestions,butansweringthesequestionstakescareofallthereallyimportantissuesinlife.
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InTermsoftheFourNobleTruthsMay18,2008
TheBuddhaoncesaidthatthere’snooneinternalqualitymoreusefulforawakeningthanappropriateattention:askingtherightquestions,lookingatthingsintherightlight.Andappropriateattentionessentiallycomesdowntoseeingthingsintermsofthefournobletruths.Andthetruthsherearenotissuesofjustsaying,“Well,thereissuffering,thereisthecause,thereiscessation,thereisapath.”It’sexpressedinthisway:“Thisissuffering.”Inotherwords,youlookdirectlyatwhatsufferingisorwhatstressis.Youtrytoidentifyinyourimmediateexperiencewhatthecauseofsufferingis.Thisisthecauseofsuffering,theoriginationofsuffering,whatarisestogetherwithsuffering.Thisiscessation.Thisisthepath.Inotherwords,youlookforthesethingsinyourdirectexperience.Thisistheframeworkofquestionsyoubringtothedirectexperience—whereisthestress?Oh,it’srighthere.Whereisthecause?It’srightheretoo,butyouhavetolookcloselytofindit.
Whenyou’relookinginthisway,youtrytoapplythedutiesappropriatetoeachoftheseexperiences.Whenyouexperiencestress,youtrytocomprehendit.Comprehendingmeansknowingitsowellthatyoudevelopdispassionforit.Whenyoucanidentifythecauseofstress,ortheoriginationofstress,thedutyistoabandonit.Thecessationofstress,whichisdispassionforthecause,that’ssomethingyouwanttowitness,toseeforyourself:sacchikaatabbam.Andfinallytheelementsinyourexperienceyoucanidentifyaspatharethingsyouwanttodevelop.Youwanttonurturethem,strengthenthem,bringthem,astheysay,totheculminationoftheirdevelopment.
AstheBuddhapointsout,whileyou’reengagedinthisproject,issuesofselfandnotself,andultimatelyevenbeingandnotbeing,areirrelevant.Youtrytolookatexperiencepurelyintheseterms,thetermsofstressandtheotherFourNobleTruths.Questionsof,“DoIexist?DoInotexist?WhatwillIbe?WhathaveIbeen?”Thoseallfalltothewayside.Youtrytodevelopthefactorsofthepath,inparticular,RightView,RightMindfulness,andRightEffort,tobringthemindtoastateofRightConcentrationsothatyoucancomprehendstress.Onewaythisworksiswhenthemindisreallyconcentratedandthenyouleaveconcentration,it’susefultoaskyourself,“Whereisthestresscomingin?AssoonasIleaveconcentration,whatadditionalstressisthere?”
That’sonewayofdevelopingdispassionforthoseformsofstressoutsideoftheconcentration:attachmenttothebody,tofeelings,perceptions,ideas,even
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attachmenttosensoryconsciousness.Youwanttonoticethatwhenyouleaveconcentration,thesethingsgetheavier,moreburdensome.Thestoriesyoubuildaroundthem,thesenseofwhoyouarethatyoubuildaroundthem,thesenseoftheworldthatyoubuildaroundthem,allofwhichiscalledbecoming:Itbecomesaburden.Itbecomes,touseAjaanMahaboowa’sphrase,asqueezeontheheart.Andyouwanttoseethat,youwanttoappreciatethat,detectiteverytimeithappenssoyoucanreallycomprehendthestressandsuffering.Inotherwords,reallydevelopasenseofdispassionforit.
Sothat’sdevelopingthepathforthepurposeofcomprehendingsuffering.Andthenasyoucomprehendit,intheactofcomprehendingit,youstartlettinggoofthecause.Youfeeldispassionforthecravingthatleadsyouthere,andyouwanttowitnessthatdispassion—forthatmakesyoumoreandmorewillingtolookatevensubtlerlevelsofstress.You’veseenthepatterninoperationthatwhenyouletgoofthecause,youreallydoexperiencegreatrelief,asenseofmorespaciouswell-being.Andultimatelywhenyou’vetakencareofallyourattachmentsoutsideofconcentration,that’swhenyouturnontheconcentrationitself.
AjaanMunhasaninterestingteaching.Hesaystherecomesapointinthepracticewhereallfournobletruthsturnbackintoone.Everythingistobeletgo.Everythingistobecomprehendedtoapointofdispassion,soyouletgoevenofthepathitself.Foryouseethateveninconcentrationthereisanelementofstress.Thereisinconstancy,stress,afluctuationinit,becauseit’sconditioned.Andwhenyoudevelopdispassionforthat,youtotallyletgo.Andbecauseyourpassionfordoingitwaswhatkeptitgoing,inthelettinggothatalsobringsaboutcessation.
Everybodywantstoknowwhathappensaftercessation.Well,there’snoaftercessation.What’sleft,what’snotleft,it’scalledobjectifyingnon-objectification.Becausewithcessation,there’sanotherdimension,whichisoutsideofspaceandtime.Andoutsideofspaceandtime,there’snoafter.Thereisnoleftoverornotleftover.Eventheconceptsofexistenceandnonexistencedon’tapply.
There’sapassagewheretheBuddhaistalkingtoKaccayanaGotta.KaccayanaGottahasaskedhimwhatreallyisRightView,andtheBuddhagivesthesubtlestofallofhisdefinitionsofRightView.Whenyouaresimplywatchingstressarise,theideaofnonexistencedoesn’toccurtoyou.Asyouwatchstresspassaway,theideaofexistencedoesn’toccurtoyou.Youputyourmindintoapositionofsimplywatchingstressarising,stresspassingaway.Atthatpoint,theconceptofbeing,likeabeing,satta,doesn’toccur.Notionsofexistenceandnonexistencedon’toccur.Andinthatstateofmind,theideaofwhetheraselfwouldexistornotexististotallyirrelevant.
It’snotoneoftheissuesyou’remeanttoaskwhenyouaredealinginthe
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subtlestlevelofRightView.You’resimplymeanttoask,isthisstress?Yes.Thisisstressarisingandpassingaway.Anythingthatyouseearisingandpassingaway,youlearntoseeitallasstress.Thatofcoursewouldincludethepath.Andatthatpoint,inAjaanMun’sphrase,whenallthefournobletruthsbecomeone,everythinggetsletgo.ThemotivationforwantingtodothisistheBuddha’sstatementthatfruitionistheultimatehappiness.AndasAjaanSuwatoncesaid,onceyouattainultimatehappiness,youdon’tcarewhetherthereisexistenceornonexistence,orifthereissomebodythere,ornobodythere.Thoseissuesareallirrelevant.Becauseexistenceandnonexistencebasicallyhavemeaninginthecontextwherethere’sstillsuffering.Weclingtothequestionoftheexistenceornonexistenceofaselfbecausewehopetheanswertothequestionwillleadusawayfromsufferingtotruehappiness.Butwhenthetruehappinesshasbeenattainedandrealized,thoseconceptsarenolongerrelevant.
There’sapassagewheretheBuddhaoncesaidthatbeliefinannihilationismisthehighestofallwrongviews,becauseithelpsleadtowarddispassion.Butwedon’twanttoholdontothehighestofwrongviews.Wewanttoholdontorightview,whichrephrasesallthequestionsintermsofthefournobletruths,andhasyoulooksimplyat,“Rightnow,whereistherestress?”Whenyoucanidentifyit,trytocomprehendit.Developwhateverqualitiesareneededtocomprehendit.Andasyoucomprehendit,youdevelopthekindofknowledgethatleadstodispassion.Yourealizeyoudon’twanttocontinuecreatingthisandfeedingit.Asyoustoptheprocessoffeedingit,thesufferingdisbands.That’sallthatreallymatters.
ForastheBuddhasaid,allhetaughtwassufferingandtheendofsuffering,stressandtheendofstress.Andit’sallanissueofdoing.Sufferingissomethingyoucause,throughtheactivityofthemind.Thepathtotheendofsufferingisalsosomethingyoudo,somethingthattakesyoutotheendofsuffering.SotheBuddha’snotconcernedwiththewhatnessofthings.He’smoreconcernedwiththehownessofthings,howyoudoit:howyoucausesuffering,howyoubringittoanend.Ittakessomemajorshiftofourmentaluniversetobeconcernedmoreandmorewiththehowness,butit’sashiftthatreallypaysoff.
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FaithintheBuddha’sAwakeningMay19,2008
Focusonyourbreath.Knowwhenit’scomingin,knowwhenit’sgoingout.Andallowittobecomfortablegoinginandgoingout.Experimenttoseewhatrhythmfeelsbestrightnow.Asyoustaywiththebreath,you’restayinginthesameplacewheretheBuddhawasstayingwhenhegainedawakeningonthefullmoonnightinMaymorethan2,600yearsago.We’recommemoratingthatnighttonight.Infactwe’recommemoratingthreeeventsintheBuddha’slife.ItwasonthefullmoonnightinMaythathewasborn.And35yearslateronthefullmoonnightinMay,hegainedawakening.And45yearsafterthat,onthefullmoonnightinMay,hepassedawayintototalNirvana.
It’sgoodtoremembertheseeventsbecausetheyhelpputourownlivesintocontext.WhatdidtheBuddhaproveonthenightofhisawakening?Heprovedthatthereisatruehappinessthatdoesn’thavetodependonconditions.It’snottouchedbyaging,illness,ordeath.Andheprovedthatthishappinesscanbefoundthroughhumaneffort.NowtheeffortrequiredqualitiesthatwerenotspecialtotheBuddha,qualitiesthatweallsharetosomeextent,simplythathehadtakenthosequalitiesanddevelopedthemtotheirfullness.
Andsowhatdoesthismeanforourlives?Thereisthatpotentialfortruehappinessanditcanbefoundbydevelopingqualitieswithinthemind.ThisiswhythebeginningofthepathishavingfaithintheBuddha’sawakening.Inotherwords,hecandoit,wecandoit.SowhenwepayhomagetotheBuddha,wearealsopayinghomagetothispotentialwithinourselves.We’reshowingrespectforourdesirefortruehappiness.
It’sagoodthingtoshowrespectfor,becausetheworldtellsusthatthatkindofhappinessisimpossible:“Don’teventhinkaboutit.Buyourthings.Pretendthattheymakeyouhappy.Settleforahappinessthat’sfleetingandcompromised.”Soyoucanaskyourself,whatkindofpotentialdoyouwanttorespect?Thepotentialforfleetinghappinessbasedonmaterialpossessions,relationships,travelexperiences,whatever?Ahappinessthatcomesandgoes?Weknowit’sgoingtogo,sotoenjoyit,wehavetocloseoureyestohugeareasoflife.Orarewegoingtolookforanopen-eyedhappinessthatadmitsthedrawbacksofourworldlypleasures?Wherewedevoteourselvestotheeffortthat’srequiredtodevelopthosequalitiesinsidethemind?That’sourchoice.
Whatarethosequalities?Well,theystartwithmindfulnessandalertness,
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qualitieswe’redevelopingrightnow.Aswekeepthebreathinmind,that’smindfulness.Andaswewatchthebreath,wealsowatchthemindtomakesureitstayswiththebreath.That’salertness.Ifwecatchitwanderingoff,thenwebringwithaqualitycalledardency,whichmeansthatassoonaswecatchitwanderingoff,webringitrightback.Whilethemindiswiththebreathwetrytobeassensitiveaspossibletothebreathing.Thinkofthebreathingasawholebodyprocess.Yourentirenervoussystem,fromthetopoftheheaddowntothetipsofthetoes,everypartofthebodyisinvolvedtosomeextentwiththebreath.Andthinkofthebreathnotjustastheaircominginandoutofthelungs,butalsoasthemovementofenergythroughoutthebody.Trytobesensitivetothat.Asyou’resensitivetoit,useyourpowersofevaluationandobservationtoseewhatfeelsbest,whatkindofbreathingfeelsgratifyingthroughoutthebody.
Thisisagoodpathtofollowbecauseitdoesn’tsaveallofitspleasurestotheend.Thereispleasureinthemeditation.Thereisalsothepleasureofknowingthatthepathdoesn’taskanythingignobleofyou.Allthequalitiesyoudeveloparegoodqualitiesofmind,noblequalitiesofmind,whichiswhytheysaythattheDhammaisgoodinthebeginning,goodinthemiddle,goodintheend.
Thequalityofardencyisespeciallyimportant.It’swhathelpstheothergoodqualitiesofthemindgrow.It’spartofrighteffort.Righteffortinvolvesthreeissues.Firstissimplytheamountofeffort,theamountofeffortthatyou’reupfor.Thereisafamousstoryofamonkwhohadbeenverydelicatelybroughtup.Hislifewassorefinedthathairwasgrowingonthesolesofhisfeet.Heneverwalkedonanythingrough.Sowhenhedecidedtoordainandwasdoingwalkingmeditationonasandypath,hisfeetstartedbleeding.Hebegantogetdiscouraged.“Maybe,”hesaid,“maybeIshoulddisrobe.Gobackandbealayperson.”TheBuddhasawwhatwasgoingthroughhismind,soheappearedrightinfrontofhim.Hesaid,“Areyouthinkingofdisrobing?”Themonk—hisnamewasSona—saidYes.”AndtheBuddhasaid,“Sona,whenyouwerealayperson,wereyouskilledatplayingthelute?”Yes,hewas.“Andwhenyouplayedtheluteandthestringsweretootight,diditsoundgood?”No.“Whenthestringsweretooloose,diditsoundgood?”No.“Inthesamewayyouhavetotuneyourefforttowhatyou’recapableof:nottootight,nottooloose,justrightforwhatyoucando.
That’sthefirstissueinofrighteffort:exertingtheamountofeffortthat’srightforyourightnow.Youhavetogaugewhat’stoomuch,what’stoolittle.Butit’snotjustanyoldeffort.That’sthenextissue.TheBuddhadefinesrighteffortasgeneratingdesire:Youhavetohavetherightattitude;youhavetowanttodoit.Inotherwords,youhavetovaluethepath,youhavetovaluethegoal.Sometimeswhenthepracticegetsdryyouhavetogiveyourselfagoodpeptalk,remindyourselfofwhyit’sagoodthingtodo.
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Todowhat?That’sthethirdissue,whichisthetypeofeffort.Ifunskillfulqualitiesbasedonsensuality,illwill,orcruelty,ariseinthemind,youtrytoabandonthem.Iftheyhaven’tarisen,youdowhatyoucantomakesuretheydon’t.Inotherwords,youcananticipatesometimesthatthesethingswillarise,soyoutrytorestrainyourselfaheadoftime.Ifyouknowthatlookingatsomethingisgoingtogiverisetogreed,anger,delusion,lust,orfear,youdon’tlookatit.Oryoutrytolookatitinadifferentwaysoastopreventthosequalitiesfromarising.Asforskillfulqualities,iftheyhaven’tarisenyet,youtrytogiverisetothem.Whentheyhavearisen,youdowhatyoucantodevelopthemasfullyasyoucan.
Sotherearefourtypesofeffort:abandoningunskillfulqualitiesthathavearisen,preventingunskillfulqualitiesthathaven’tyetarisen,givingrisetoskillfulqualitiesandthendevelopingthem.Soallinall,rightefforthasthesethreeaspects:One,what’stherightamountofeffortyoucanhandlerightnow?Two,what’stherightattitudetolearnhowtogiverisetodesiresothatyouwant—three—todevelopgoodqualities,youwanttoabandonunskillfulones.Eventhoughtherearetimeswhenwetakelust,anger,andgreedtobeourfriends,wehavetorealizethesearenotourfriends.Theyturnonus.Theymakeusdostupidthingsandthenwhenwereaptheresults,theyrunaway.Ifyouhadfriendslikethat,youwouldn’thangaroundthemverylong.Butheretheyariseinthemind,soyouidentifywiththemandyoufallforthem.
Thisisanimportantlessoninthepath.Justbecausesomethingarisesintheminddoesn’tmeanthatyouhavetofollowit,thatyouhavetobelieveit.Astheysay,don’tbelieveeverythingyouthink.Trytodevelopqualitiesthatareyourfriends,thatwillleadyoutodothingsthatyouwillbeproudtohavedone.Qualitieslikemindfulness,alertness.OrthequalitiesthataretraditionallyassociatedwiththeBuddha:wisdom,compassion,andpurity.Thesequalitiesmayseemfaraway,butastheBuddhapointsout,theycanbedevelopedsimplybytakingtruehappinessseriously.Wisdombeginswiththequestion:WhatwhenIdoitwillleadtomylong-termwelfareandhappiness?Thatquestioniswisebecauseyourealizethathappinessdependsonyouractions.Youcan’tjustsitandhopeforittocomefloatingby,orexpectyourBuddhanaturetosuddenlyariseanddoeverythingforyou.Youhavetocreatethecauses.Andthenyourealizethatlong-termhappinessisbetterthanshort-term.That’showwisdombegins.AstheBuddhaoncesaid,whenyouseeanabundanthappinessthatcomesfromsacrificingalesserhappiness,youshouldbewillingtosacrificethatlesserhappinessforthegreaterone.
Itsoundsobviousbutwhenyoulookatthewaypeoplelivetheirlives,it’sasifthey’dneverheardofthisidea.Everyonegoesrunningforthequickfix.Soalwaystrytokeepinmindthatthelong-termhappinessistheonethat’s
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worthwhile.Thenyoureflectonthefactthatifyouwantyourhappinesstolast,itcan’t
dependonthesufferingofotherpeople,becausetheywanthappinesstoo.Soyouhavetokeeptheirhappiness,theirwell-beinginmind.Attheveryleast,makesurethatyourhappinessdoesn’toppressthem.That’sthebeginningofcompassion.
Andfinallypurityisthewillingnesstolookatyouractionsandseeiftheyactuallydoleadtotruehappiness.Beforeyouact,trytoanticipatetheresults.Ifyouanticipateanyharm,don’tactinthatparticularway.Ifyoudon’tanticipateharm,goaheadanddoit.Whileyou’redoingit,watchtoseewhatactualresultscome,becausesometimesyouractionsgiveimmediateresults.Ifyouseethatthey’reharmful,youstop.Ifnot,goahead,continuewiththeaction.Finally,oncetheactionisdone,reflectonthelongertermresults.Andifyouseethattheycausedharm,gotalkitoverwithsomeoneyourespectandresolvenotrepeatthataction.AstheBuddhasaid,thisishowyoupurifyyouractions—sowhatyoudoandsayandthinkactuallydoesleadtotruehappiness.
SoallthesequalitiesoftheBuddha—wisdom,compassion,andpurity—comefromthesimpleprincipleoftakingyourtruehappinessseriously.You’dthinkthatwouldbewhatwewouldallwanttodo:totakeourtruehappinessseriously.Butagainyoulookaroundandit’sveryrare.Thisiswhyit’susefultothinkabouttheBuddha,hisexample.Thisiswhyhavingfaithinhisawakening,thathereallydidit,andthehappinesshefoundreallywastrue,issuchanimportantmotivationinthepractice.Wecan’tknowthatforourselvesuntilweputhispathintopractice.Thisiswhyitrequiresasenseofconviction.Someoftheresultswecanseealongtheway,buttheultimateresultcomesonlyafterwe’velearnedhowtoapplythisprincipleofrighteffort.
SotaketheBuddha’sawakeningasyourworkinghypothesis.AndasyoushowrespectfortheBuddha,rememberyou’realsoshowingrespectforyourdesirefortruehappiness.Andit’sagoodkindofrespect.Whenyouthinkofalltheotherthingsintheworldthatyoucouldrespect,thisisreallythemostworthwhile.
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FabricatingagainstDefilementMay20,2008
LastnightItalkedaboutthreeaspectstorighteffort:therightamountofeffortintermsofwhatyou’recapableofatanyparticulartime;therightattitudetotheeffort,theabilitytogeneratethedesirerequiredforwhatevertheeffortis;andtherighttypeofeffort,tryingtoabandonortopreventunskillfulmentalqualities,togiverisetoortodevelopskillfulones.
Thereisafourth,though,whichistherightamountofeffortrequiredbytheparticulartask.AstheBuddhapointsout,therearesomeunskillfulqualitiesarisinginthemindthatdon’trequireanyeffortatall.Yousimplywatchthemandtheygoaway.Afterall,everythingthatarisesfromconditionswillhavetopassawayatsomepoint.Andsomeofthesethingswhentheygoaway,reallydogoaway.That’sthelastyouseeofthatparticularproblem.Butotherscomeback.Andit’snotenoughtosay,“Well,itwentthefirsttime,it’llgoawaythesecondtime.That’sthewaythingsare.”That’snotthetypeofattitudetheBuddhatook.Iftheykeepcomingbackitmeansyouhavetoactuallyapplyseriouseffort,whathecalls“exertingafabrication.”It’satechnicalterm.Fabricationisofthreekinds:bodily,verbal,andmental.
Bodilyfabricationisthebreath.Exertingthebreathagainstanunskillfulmentalstatemeanscheckingtoseehowthatmentalstatehashadaneffectonthebody,andhowitgainsstrengthfromtheeffect.Forinstance,sometimesangerarisesinthemindanditgetsintothewayyoubreathe,intoyourheartrate,intothehormones.Andbecausethat’ssuchanunpleasantphysicalfeeling,orseriesofphysicalfeelings,you’reoverwhelmedwiththedesiretogetitoutofyoursystem.Youthinkthatbyexpressingtheanger,sayingsomethingharshorclever,whatever,willkeepthefeelingfromstayingbottledupinthebody.Butthatdoesn’tworkatall.Itjustcreatesnewhabits:thatyouhavetogiveintotheangereverytimeitcomes,otherwiseit’sgoingto,astheysayinThai,squeezeyournerves.Soyougiveinandactontheangerandbecomeafoolasaresult.
Thesamewithlust:Ifyoufeelyou’vegottogetitoutofyoursystembyactingonit,itsimplybecomesanotherunskillfulhabit.TheBuddha,however,offersanotheralternative:Usethebreathtocounteractthatimpulse,thatbelief.Findwherethebreathhasbeenchangedbythatemotion,andconsciouslybreatheinadifferentway.Itdoesn’tnecessarilymaketheemotiongoaway,butitdoesweakenit.Italsogivesyouaplacetostand.Youcanstandinamuchmorecomfortablesenseofthebodyandlookattheanger,lookatthelustfor
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whatitreallyis.Butyourabilitytodothisalsodependsontheverbalfabricationandthementalfabrication.
Verbalfabricationisdirectedthoughtandevaluation.Yourangermaydirectyourthoughtsatwhatabadpersonthatis,butyoucanconsciouslydirecttheminanotherdirection,thinkingforinstanceoftheperson’sgoodpoints.Thenyoucanevaluatethesituationtoseewhichwayofthinkingisbetterforyou,betterforthesituation.Inotherwords,youlearnhowtothinkinadifferentway,focusondifferentissues.Andactuallytalkyourselfoutoftheanger,talkyourselfoutofthelust.
Thisdependsinturnonthementalfabrication,thefeelingandtheperceptionthatgoalongwiththeoriginaldefilement.Thismeansfirstactuallyperceivingitasadefilement.Thisisoneofourbigproblems.AstheBuddhasaid,themainproblemwiththehindrances,forinstance,isyouseethingsinlinewiththem.Whensensualdesirearises,youthinkthattheobjectofthedesirereallyissomethingworthdesiring.Illwillarisesandthatpersonreallyisdespicable,reallyshouldsuffer.Sleepinessarisesandyouthink,well,it’sagoodtimetosleep.Restlessnessandanxietyarise,andyouthinkthattheissuestheyfocusonreallyarethingsyouhavetoworryabout.Ordoubtarises,andyouthinkyourdoubtsarejustified.Inotherwords,thesethingshoodwinkyouintoseeingthingsintheirterms.Ifsomethinglikablearisesinthemind,allyoucanseeisitsattractiveside.Ifsomethingyoudon’tlikearises,allyoucanseeisitsunattractiveside.
Topullyourselfoutfromundertheinfluenceofthesethings,youhavetorecognizethattheyaredefilements.Thenyouhavetolearnhowtoperceivetheissueinadifferentway.Lookforthestress.Lookfortheresultsofgoingafterthatattractivething.Andseethatitdoesn’tleadanywhere.Manytimesitleadstoactualnegativeresults.Youwanttokeepthatinmind.
That’swhatwehavemindfulnessfor.Remember,mindfulnessisn’tjustbeingawareofthepresentmoment.Ifyouweresolelyawareofthepresentmomentandnothingelse,youwouldhavenomemoryofwhathadworkedandhadn’tworkedinthepast,whatwasskillful,whatwasn’tskillful.You’dbetotallyatsea.Mindfulnessactuallymeanskeepingthingsinmind,remindingyourselfthatwhensomethinglooksattractive,it’snotnecessarilygoodforyou,maynotleadyoutohappiness.Andrememberyourexperiencewiththosethoughtsinthepast:Wheredidtheylead?Ifyougiveintolustwhathappens?Yougetwornout,thelevelinthemindjustfallsandfallsandfalls.Ifyougiveintoanger,you’reonfireallthetime.Yetsomehowweforgetthis.Andthenexttimetheimpulsearises,wegowithitagain.Itflashesalittlegoldourway,andwejustrunafterit.Itturnsout,ofcoursetobefool’sgold,butweforget.
Thisisoneofthereasonswhywedevelopmindfulness—keepingthebreath
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inmind,keepingtheFourNobleTruthsinmind.Itmeansjustthis:rememberingwhatledtosufferinginthepastisprobablygoingtoleadtosufferingagain,nomatterhowattractiveitmayseemrightnow.Otherpracticesthatdidleadthemindtoclarityinthepastwillprobablydoitagain.Soeventhoughthepracticesmayseemdifficult,youlearntoinspireasenseofdesireinyourselftodothem.Thisiswhattherightattitudetowardtorighteffortisallabout.AstheBuddhasaid,oneofthecustomsofthenobleonesistodelightinabandoning,andtodelightindeveloping.Thismeans,ofcourse,todelightinabandoningunskillfulmentalstates,andtodelightindevelopingskillfulones.Whichisjusttheoppositeofwheremostofusgo.Wedelightintheunskillfulthings,wewanttokeepdevelopingthem.Andwedon’tdelightindevelopingtheskillfulones.
AjaanSuwatoncehadacomment.Hesaid,“Lookrightthereatthethingsyoulike,that’swhereyou’regoingtofindthecauseforstress,thecauseforsuffering.”Soyou’vegottolearnhowtolookpasttheappearancesofthings,andrealizethatthisreallydoesrequirework.WhentheBuddhatalksaboutseeingthingsastheyreallyare,itdoesn’tmeansimplyacceptingthatthewayweareisthewaywe’regoingtohavetostayforever.Weshouldalsoseethatwehavethepotentialtogetridofunskillfulstates.AstheBuddhasaid,ifitweren’tpossibletogetridofthem,tototallybefreeofthem,hewouldn’tteachustodoit.Buthedidteachthat.Youcanbefreeofthesethings.
There’ssomeconfusionaroundthephrase“knowledgeandvisionofthingsastheyare.”Actuallythephraseis“knowledgeandvisionofthingsasthey’vecometobe.”It’saspecialkindofknowledgeinwhichtheresultsofpastkarmaarise,butyoudon’tcreateanynewstatesofbecomingoutofthem,andyoudon’ttrytodestroythem,either.Thisknowledgecomesattheveryendofthepathafteryou’vegottenridofgreed,anger,anddelusion,sothatyoucanseethesethingsastheyactuallyarise.Ifgreed,anger,anddelusionarestillarising,youcan’tseethingsasthey’vecometobe,becauseyou’vealreadyjumpedinandhavegotteninvolvedincreatingastateofbecomingaroundthem.
Soaslongastherearedefilementsinthemind,wehavetoadmitthat,yes,thesearedefilements.It’soneofthosewordsthatwehereintheWestdon’tlike.“There’snothingdefiledaboutmymind,”mostpeoplesay.Ofcoursethat’sthedefilementofpriderightthere.Soyouhavetoadmit,yes,thesethingsdodefilethemind,theymakeitdarker,theymakeitmoreobscure,andsomeofthemrequirerealworkbeforewecangetridofthem.Butonceyougetthehangofit,it’spleasantworkasyou’redevelopingmindfulness,alertness,concentration,discernment.Thesearegoodqualitiestohaveinthemind.Theydodependondesirebutit’sgooddesire.TheBuddhadidn’tsaythatalldesirewasbad.Afterall,theabilitytogeneratethedesiretoengageinskillfuleffortisanimportant
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partofrighteffort.It’sadesiretobedeveloped,tobepraised,tobeencouraged.Soalthoughitistruethatsomedefilementsgoawaysimplybywatching
them,that’sonlyoneofmanyapproachesyou’llneed,onlyoneofmanyaspectsofrightview.Ifyoutrytomakeitablanketapproach,youturnitintoawrongview,wrongeffort,wrongalldowntheline.Rightviewseesthatmanydifferentapproachesareneededinthepractice,todealwiththemanytricksofthedefilements.Andrighteffortiswillingtodowhateverisneededforthatparticularcase,thatparticulardefilement,orthatparticularskillfulqualityinthemind.
Youhavetobroadenyourview.Don’thopethatsimplyhavingahammerinyourtoolboxisgoingtoenableyoutobuildahouse.Youneedthehammerandthesawandthechiselandalltheothertools,andtheBuddhaprovidesuswithafullrange.Animportantpartoftheskill,animportantpartofrightviewislearninghowtomasterallthetoolsandhowtoreadthesituationsoyoucanfigureoutwhat’sneeded.Inthatwaywhenyouhaveawell-roundedunderstandingofrightviewandrighteffort,ithelpsalltheotherelementsofthepathtobecomerightaswell.
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FeedingyourAttackDogsMay27,2008
AcoupleofyearsbackIreadanaccountbyawomanwhohadbeenonameditationretreat.You’veprobablyheardaboutvipassanaromances,andshehadareallybadcase.Shesuddenlyfixatedonayoungmanwhowasalsoontheretreataverystrongsenseofdesire.Shefoundthatshecouldn’tbeinthemeditationhallwithhim,soshewentofftomeditateinherownroom.Andthat’swhensherealized,orsoshesaid,thatitwasn’tjustherpersonaldesireshewasfeeling.Itwasdesireasacosmicforcerunningthroughher.Andshewasn’tresponsibleforit,soitwasallokay.
It’sscarytothinkthatthispersonisnowameditationteacher,teachingpeopleaboutcosmicdesire,orwhatever.She’dmissedanimportantpointinwhattheBuddhataughtaboutdesire:thatwhenthesethingscomeintothemind,it’snotcosmicforcesactingthroughyou,it’syouroldkarma:thesethoughtsthatspringupoveryouandsuddenlytakeyouoffindifferentdirections.You’resittingheremeditating,mindingyourownbusiness,verydutifullyworkingwiththebreath,andthensuddenlyyoufindyourselfoffsomeplaceelse.Thefactthattherewastheinitialimpulsetogosomeplaceelse:That’spastkarma.Thepresentkarmaisyourdecisionatsomepointtogoalongwithit.You’rehardlyconsciousofit,thefactthatyoudidmakeadecision,isbecausethesethingsoperatesofarbelowtheradarleveloftheordinarymind.
Thisisoneoftheimportantissuesyouhavetofaceinyourmeditation:thatalotofdecisionsaregoingonbehindthewallsyou’veerectedinthemind,andyoudon’tliketothinkaboutthedecisionsyou’remaking.Butthefactis,youare,andyou’vegottobringyourradardownsothatnothingcangobelowit.Soprepareyourselfforthefactthatthemindisgoingtoleavethebreath.Therewillbealotofvagrantintentionsthatdon’tfallinlinewiththeinitialintention,whichwastostayherewiththebreathing,totrytostayconcentratedallthroughthehour.You’vegottowatchoutforthepresentkarmaofwhenyoudecidetosuddenlyslipofftocontemplatewhatyou’regoingtodonextweek—orwhatyoudidlastweek,orwhatyou’dliketohaveforamealtomorrow,orhowyou’reupsetaboutsomethingsomebodysaidordid,orhowyou’reembarrassedaboutsomethingyoudidawhileback.Thesethingsaregoingtocomeup.Andyou’vegottobepreparedtonoticethestirringsinthemindwhenthey’rejustanincipientform,soyoucancatchthemintimeandreaffirmyourintentiontostayherewiththebreath,toenjoythebreath.
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Soyou’redealingwithacomplexissue:acombinationofpastkarmaandpresentkarma.Whileyou’rehere,youwanttowatchoutforthepastkarma.Whileyou’rehere,youwanttowatchoutforthepresentkarma.Wheredoesthatpastkarmacomefrom?Alltoooftenwhenwethinkaboutpastkarma,wethinkaboutpreviouslifetimeswhereyoudon’tknowwhoyouwere,orwhatyouweredoing,orwhyyou’redevelopingthehabitsyouhave.Butpastkarmaisoftenkarmafromtoday:thoughtsyouhadinthecourseofthedaythatyouallowedyourselftowanderwithforawhile.Well,thatbecomesahabit.Andthenthathabitgetscarriedintothemeditation.
Sowhenyou’reworkingonthemind,it’snotjustamatterofwhatyou’redoingwhileyou’reheresittingwithyoureyesclosed,butalsoofwhatyoudoandthinkaboutduringtherestoftheday.TheBuddhatalksaboutanusaya,whichissometimestranslatedaslatenttendency,sometimesasobsession:theselatentdesires,latentdrivesinthemindthatwekeepfeeding,throwthemlittlescrapsinthecourseofthedaysotheygetusedtobeingfed.It’slikeateamofattackdogsthatwekeeppennedupinthehouse.Youdon’twantthemtobetoowellfed,becausethentheygetlazyandfat,andtheywon’tattackintruderswhenyouwantthemto.Butiftheystaytoohungry,you’reafraidthey’llattackyou.Soyou’reconstantlythrowingthemlittlescraps;ifyoudon’t,they’regoingtoturnonyouandeatyouup.Butactually,ofcourse,they’regnawingonyouallthetime.Andthemoreyoufeedthem,themoretheyactuallyeatyouup.Ifyoudon’twantthemtoattackduringthemeditation,youhavetolearnhownottofeedthematall,sothattheyultimatelydie.
Thereareseveninall:sensualpassion,irritation,views,uncertainty,conceit,passionforbecoming,andignorance.Thesearethethingswekeepfeedingoverthecourseoftheday.Ifyoufindyourselfgettinginterestedinsomethingreallyattractive,you’rethrowingalittlescraptosensualpassion.Thinkingaboutthingsthatyoufeelrighteouslyangryabout,youarethrowingsomescrapstoirritationandtoviews.Andyoudothesamewithignoranceandconceit:comparingyourselfwithsomebodyelsetofeelthat“I’mokayasaperson.”It’samazinghowinthecourseoftheday,howoftenwecompareourselvestothispersonandthatperson,alwaysfindingsomebodywhoisatleastalittlebitworseoffthanweare,sowecancomfortourselveswiththeideathatwe’reokay.Oryoucanfocusonpeoplewhoarewaybetterthanyouare,andgetyourselfdowninthedumps.Whytheminddoesthat?Whatsortofsatisfactionitfindsthere?Maybeitwantstosay,“Well,Ican’tbeexpectedtodosuchandsuch,becauseI’mnowherenearwherethatotherpersonis.”Thatfulfillsanefariousroleinyourattitudetowardthemeditation.
Passionforbecoming,thedesiretothinkaboutthislittleworldofthought,thatlittleworldofthought:Wekeepthesethoughtworlds,theseattackdogs,
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eitherforthepurposesofusingthemagainstotherpeopleorforourownentertainment.Becausepartofusfeelsifwedidn’thavetheseformsofpassion,wewouldn’thavetheimpulseortheabilitytosurvive.Ifwedidn’tnurtureoursenseofrighteousanger,wewouldn’tbeabletofendoffinjustice.OneofthelessonstheBuddhataughtisthatyoudon’tneedtohavethesedefilementsinordertosurvive.Youdon’tneedtohavetheminordertoworkforwhat’sright.Andthey’recertainlynohelpintrainingthemind.
Thereareafewyoucanusealittlebit—aswhenAnandatalksaboutusingconceittogiveyouconfidenceinyourabilitytohandleproblemsinmeditation,orwhenyouuseyourpassionforbecomingtocreategoodstatesofconcentration,orirritationwithyourunskillfulmentalthoughtstogetridofthem.Sotheydohavetheirrole,butyou’vegottowatchoutforthetotallyunskillfulrolesyougivetotheseattackdogs.Ifyoukeepfeedingthem,they’regoingtoexpecttobefedallthetime.Whentheyfindtheycan’tgetfedinyourmeditation,theyattack.Andpartofyoupretendsthatyouhaven’tbeendoinganything,youdon’tknowwheretheycamefrom,thesearecosmicforcesoverwhichyouhavenocontrol.Butyou’vebeenfeedingthemallthroughouttheday.You’vegottowatchoutforthat.Remindyourself:You’renotSnowWhitelivingwithsevencuteandhelpfullittledwarfs;you’reasuburbanmenaceraisingsevenattackdogsoverwhichyouhavenocontrol.
ThisiswhytheBuddhataughtrestraintofthesenses.Asyoulookandlistenandthinkinthecourseoftheday,askyourself,“Isthisreallyhelpinginthepractice,oramIfeedingtheseattackdogs?”Yearsback,whenAjaanSuwatwasaskedabouthowtobringmeditationintothecourseofyourdailylife,hefocusedontheissueofpreceptsandvirtue:SilaisthePaliword.Ordinarilywhenwethinkaboutprecepts,wethinkprimarilyaboutthefiveprecepts.Andthatisonelevelofrestraint,whichisimportantforreininginsomeoftheseattackdogs.Butsilahasotherlevelsaswell.Restraintofthesensesisakindofsila,asispurityoflivelihood.Reflectiononhowyouusetherequisitesisakindofsila:Beforeyouusefood,clothing,shelter,andmedicine,youaskyourself,“WhyamIusingsomuch?Isitreallynecessaryforthepurposeofthepractice?”AstheBuddharealizedwhenhewasleavinghisperiodofausterities,youdoneedtofeedthebodyandtreatitwellenoughsoithasthestrengthtogiverisetogoodstatesofconcentration.Butyouhavetobecarefulnottooverindulge,becauseotherwisetheanusaya—thisobsession—ofsensualpassiongetsfedandgetsusedtowantingmorefood.
Sothesevariouslevelsofsilaareimportantpartsofthemeditation.Wedothereflectionontherequisitesafterasagroupattheendofthedayhere.Butit’simportanttokeepthatreflectioninmindasyougothroughtheday.That,combinedwithrestraintofthesensesandyourgeneralobservanceofthe
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precepts,iswhathelpskeeptheseattackdogsinline.Itformsthekindofpastkarmathatwillbeusefulpastkarmawhenyou’resittinghereandmeditating.Ifyouhaven’tbeenfeedingthedogsallday,andyou’vebeenalerttonoticingwhenyou’retemptedtofeedthem,thenyou’llbemorealerttothemasyousithereandmeditate.Andthatwaytheywon’tsuddenlytakeoveryourmeditationanddevourit.
Whichmeansthatthisisanall-day,all-lifepractice.Manyofusstartoutthinking,well,itwouldbegoodtohavesomestressreduction,orgoodtomeditateinordertocalmtheminddownalittlebit.Butasyoucalmthemind,youfindmoreandmorethatthepeacecomingfrommeditationistheonlytrueformofhappiness.Natthisantiparamsukham,astheBuddhasaid:Thereisnohappinessotherthanpeace.Themoreyouappreciatethat,themoreyourealizewhatafull-timejobitistokeepthemindpeaceful,especiallyinmodernsocietywheretherearesomanydemandsonourtime—andthemediausesomanytricksforfeedingourattackdogs,becausetheywanttomakemoneyoffofourattackdogs,andrarelycarewhogetsbittenintheprocess.You’vegottowatchoutforthat.
Atthesametime,there’sthegeneralmoderntendencytowanttosimplifyeverything.“Meditationisjuststressrelease,”or“Awakeningisjustgettingthemindreallystill.”Thereisthatstoryofthewomanwhohadastroke,whodescribeitasher“awakening,”andeverybodylikestobelievethat’sallitis,justcutofftheleftsideofyourbrain,andeverythingwillbeokay.Butthepracticehaslotsofinsandouts,becausepastandpresentkarmainteractinlotsofcomplexways,requiringthatwegivethemourfullattentionifwe’rereallyseriousaboutfindingtruehappinessforthemind.
Andafterallitisyourtruehappinessthatyou’reafterhere.It’snotlikeyou’rebeingsuckedintosomebrainlesscult.You’rebeingaskedtotakeyourtruehappinessseriously,whichyou’dthinkpeoplewoulddonaturally.Buttheydon’t.Theculturemitigatesagainstit,andalotofourowninternaldishonestymitigatesagainstit.Soit’sgoingtotakeawhile.It’sacomplexprocesstoundothesetendencies,toundothesehabits,theseobsessionsthatwe’vedeveloped.It’safull-day,full-lifetimeprocess,butit’sworthit.Becauseyouaskyourself,ifyou’renotgivingyourselfovertotruehappiness,whatareyougivingyourselfto?You’rejustbecomingfoodforyourattackdogs.
Ifyoudon’tlearnhowtostopfeedingthem,they’lljustkeepfeedingonyouagainandagainandagain,alldaylong,alllifelong,endlessnumbersoflifetimeslong.Youhavetoaskyourself:Doyouwanttobesubjecttothisallthetime,orwouldyouratherbefree?Whenyou’refree,you’renottheonlyonewhobenefits.There’saninterestingpassageintheCanonwhereMahakassapawastalkingtoAnanda,sayingthatduringhisfirstsevendaysasamonk,heatethe
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almsfoodofthecountryasadebtor.Butbeginningwiththeeighthday,whenhegainedfullawakening,hewasnolongeradebtor.That’sbecauseasanarahant,hehadatotallydifferentrelationshiptofood.Whenhewaseatingfood,itwasn’thisattackdogseating.Hewassimplyeatingoutoftheknowledgethathewasgoingtostayalivelongenoughtoliveouthistime,andwasfeedingtokeepthebodyaliveandusefulduringthatperiod.
AstandardphraseintheTheragathasisonethearahantssay:“Idon’tdelightinliving,don’tdelightindying;Iliveoutmytime,waitingmytimeasaworkerwaitingforhiswage.”Sothearahantseatwithoutobsessionandindoingso,astheyusetherequisites,thepeopleprovidingtherequisitesgainahugeamountofmerit.Infact,that’ssupposedtobeoneofthemotivationswehaveforthepractice,isthatthosewhosupportuswillgainagreatrewardsothatourconsumptionofthingsisactuallyagift.That’sanamazingthing.Formostofusconsumptionisjustconsumingthenit’sgone,taking,taking,taking.Andthentocompensateforthat,wetrytogivebacksomething.Butwiththearahants,justthefactthattheyaresopuremeansthatasyouprovidethemwiththerequisites,anyonewhoisinanywayinvolvedinprovidingtherequisiteswillgainhugerewards.
Sotheirconsumptionisactuallyanactofgenerosity.It’sanactofgiving.It’saveryspecialwayofliving,sothatinsteadofattackdogseating,it’sallgiving,giving,giving.AsthatcommentAjaanSuwatmadeonce,whensomeonetoldhim,“ThisBuddhismyouguysteachwouldbereallygoodifyouhadagodtogiveyouasenseofcomfort,support,asyougothroughdifficultpartsofthepractice”:AjaanSuwat’sresponsewasthat“Iftherewereagodwhocoulddecreethatbymyeatingeverybodyelsewouldbecomefull,Iwouldbowdownandworshipthatgod.”Well,awakeningdoesthattosomeextent.Thearahants,whentheyconsume,theyaregiving.Andifthat’snotmiraculous,Idon’tknowwhatis.
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AgainstYourTypeJune22,2008
There’sapassageinTheCraftoftheHeart,whichisoneofAjaanLee’sfirstbooks,wherehetalksaboutsixdifferentpersonalitytypes—inThaithewordiscarit;inPali,carita.There’sthepassiontype,theaversiontype,thedelusiontype,theintellectualtype,thegullibletype,andtheworryingtype.Inlistingthesetypes,AjaanLeeisobviouslyuncomfortablewiththem.HetreatsthembecausetheywereinthestandardDhammatextbooksthathadbeendisseminatedalloverThailandbythattime,andwhichinturnwerebasedonthecommentaries.Infact,oneofhisreasonsforwritingTheCraftoftheHeartwastotakealotoftheteachingsfromtheDhammatextbooksandtreatthemfromthepointofviewoftheforesttradition.
Sobecausetheseconceptswereinthebooks,hehadtotreatthem.Hetalksaboutthem,andabouttheidea—againfromthecommentaries—thateachhasaparticulartypeofmeditationsuitableforit.Butthen,attheveryendofthediscussion,heerasesthedistinctions.Hesaysthat,actually,allofushaveallofthesetendencies.It’snotthatpeoplearetypes.Wemayhavecertaintendencies,certainhabitsthatwedevelopovertime,butweeachhavethefullrangeofdefilements.Soweallneedtohaveafullrepertoireoftechniques,arepertoireofskills,fordealingwiththem.
Thisprincipleappliestomeditation,anditappliestodailylifeaswell,becausewehavethetendencytotypeourselves.Andeitherwelikethetypeorwedon’t.Ifyoulikethetype,youjustsay,“Well,I’mthepersonIamandyouhavetoacceptit,that’sthewayitis,that’sthewayI’malwaysgoingtobe.”Asforthepeoplewhodon’tlikethetypethey’veassignedthemselves,theysay,“Well,maybeI’mtooassertiveallthetime,maybeIshouldbelessassertive,”or“MaybeI’mnotassertiveenoughandIshouldlearntobemoreassertiveallthetime.”
Allofthismissesanimportantpartoftheteaching,whichisthatinsteadoflookingatthingsintermsofthesortofpersonyouare,youwanttolookateachsituationandask,“What’stheappropriateactiontodorightnow,intheseparticularcircumstances?”Again,thisappliesbothinthemeditationandinyourpracticeoutsideofthemeditation,whereyoupracticeindealingwithotherpeople.Youdon’twanttowakeupinthemorningandsay,“Ishouldbemoreassertive,”andthengothroughthedayjustbeingmoreassertivewilly-nilly.Youneedtoreadthesituation:Inwhichtypesofsituationsandwithwhichsortsofpeopledoyouneedtobemoreassertive,inwhichdoyouneedtobeless
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assertive,andhowyoucandoitskillfully?Idon’tknowhowmanywarriorsI’veruninto,peoplewhojustwanttopick
upacauseandfightnomatterwhat;whohaven’trealizedthatthefirstprincipleofbeingawarriorislearningtochooseyourbattles,realizingthatsomebattlesarejustnotworthfightingsothatyoudon’twasteyourtimeandenergyonunimportantissues,andcangiveallyourstrengthtotheimportantones.Inotherwords,youwanttobeabletoplaylotsofdifferentroles,whicheverroleisappropriateforthisparticularsetofcircumstances,thisparticulardefilementofthemind,orthisparticularsituationoutside.There’saskilltobowingout,justasthere’saskilltofighting.Learntodevelopafullrangeofskills.Insteadoflookingatyourselfasatypeofpersonality,seetheissuemoreasaquestionofwhatrangeofskillsyouhave,whereyourskillshavenotyetdeveloped,andwheretheyneedmorework.Becausethefactthatyou’velearnedtobe,say,unassertiveinparticularsituationsmaybeduetothefactitwastheappropriatethingtodointhosesituations.Soyoudon’twanttodropthatabilityentirely.Justlearnthatthereareothersituationswhereyouhavetobemoreassertive.Orifyoutendtohavekindofaroughandreadypersonality,realizethattherearetimeswhenit’sbettertobealittlebitmorerefined,alittlebitmorerestrained.
Soinsteadofactingoutoftheforceofhabit,youwanttolookatthesituationoutsideandapplythisapproach.Therearetworeasonsforthis.Thefirstisthatthehabitsyoudevelopoutsidearegoingtoapplytoyourmeditation.Thesecondisthat,whetherwelikeitornot,asBuddhistsinthelandofwrongviewweoftenstandforBuddhisminouractions.Whetherpeopleknowwe’reBuddhistisnottheissue.Somedaythey’llfindout,andthey’llask,“Oh,isthathowBuddhistsact?”Youdon’twantthemtoaskthatquestionwiththatscathingtoneofvoice.Youwantthemtosay,“Oh,Buddhiststendtoactinveryappropriateways.”That’stheimpressionyouwanttogivebecauseithelpsthem.
Andit’spartofyourtrainingtoo.Asyougetmoresensitivetosituationsoutsideandlearnthatyoucanapproachthemwithanexpandedsetofskills,youstartapplyingthesameprincipleinsideaswell.Sometimesasyou’remeditatingandthingsgetdry,itmightbewisetodropthebreathforalittlewhileandthinkofatopicthatgivesyoualittlemorejoy,alittlemoreinspirationinthepractice.Sometimesthinkingthoughtsofgoodwillcanhelpprovidethatsenseofinspiration.OryoucanrecollecttheBuddhaandwhatawonderfulteacherhewas.Herewassomeonewho,afterhisawakening,hadnoneedforanythingfromanybody,andyethespent45yearswalkingalloverNorthernIndiatoteachanyonewhowasreadytobetaught.Andhetaughtnotbecausehewantedfameorrecognitionorapprovalfrompeople.Hetaughtbecausehehadsomethinggoodtoshare.It’sreallyhardtofindateacherlikethat.Thefactwehavethatkindofteacherissomethingweshouldtakejoyin.There’snothinginthe
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Dhammadesignedtorakemoneyourway,ortoappealtothedefilementsoftheteacher.It’sallstraightforwardtruth,allstraightforwardbeneficialteaching.AstheBuddhasaid,thingshewouldteachwere,one,true;two,beneficial;andthree,timely.Soeventhoughhe’snotherewherewecanseehiminaction,toseewhichteachinghewouldpulloutforanyparticularsituation,wecanstillapplyhisstandardstolearnfromourownefforts.
SoifyoufindrecollectionoftheBuddhainspiring,useitwhenyouneedit.Othertimes,whenthemindisgettingalittlebittoocarriedawaywithitself—you’veprobablyheardthattherearetimeswhendesirecanbepartofthepath,andyousay,okay,anydesiremustbeokay;well,that’sgoingbeyondbounds—you’vegottolearnhowtoreinyourselfin,exercisemorerestraint.
Intheteachingsonbreathmeditation,theBuddhatalksabouttimeswhenthemindneedsgladdening,inotherwords,youneedtogiveitmoreenergy.Therearetimeswhenitneedssteadying,andthiscanincludegivingitmorerestraint,makingitmoresolid,morestill,morecircumspect.Andthentimeswhenitneedsreleasing,whenyoufindyourselfburdeningyourselfdownwithunnecessaryworries,unnecessarycares:Learnhowtodropthem,releaseyourselffromthoseburdens.
Soitcomesdowntolearninghowtowatchyourmindandseewhatneedstobedone,realizingthatsometimestheamountofenergyyouneedtoapplytoaproblemisnotthesortoflevelyounormallyapply.Therearesomepeoplewhoreallyliketotakeamachoapproachthatwhateverdefilementcomesupinthemindthey’regoingtostarveit.Theygowithoutfood,theyworkthemselvesreallyhard,thinkingthatsomehowtheausterityisgoingtoburnthedefilementaway.Andthatdoesworkwithsomeproblems.Thatcanbeonetoolyouuse,onetoolthatyoukeepinyourtoolchest,butitcan’tbetheonlytool.Thereareotherdefilementsthatrequiremoreprecision,lessbruteeffort,butdemandalotmorefromyourpowersofobservation,sothatyoucanunderstandwherethey’recomingfrom.
Youwanttohaveawiderangeofskills.Insteadofthinkingofyourselfasaparticularsortofpersonwhohastobehaveinacertainway,orismiserablewiththewayheinnatelyis,justlookatthingsintermsofyourrangeofskillstoseewheretheyneedexpanding.You’vegottodevelopotherskillsaswell,whichmayseemlessincharacter.Butyou’renotheretostayincharacter.You’reheretoexpandyourcharacter,expandyourrangeofskills.Becausethat’salotofwhywesufferinlife:Wedon’thaveafullrangeofskillsfordealingeffectivelywithgreed,anger,anddelusion;fordealingeffectivelywithdifficultpeople;fordealingeffectivelywithfriendlypeople;fordealingeffectivelywiththemindwhenit’sdown;fordealingeffectivelywiththemindwhenit’sup.
Insteadofsimplyactingoutofforceofhabit,ordecidingtochangeyour
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habitsinaverygeneralway,youwanttodevelopspecificskillsforspecificsituations.Learnhowtoreadasituationandgetasenseofwhat’sneeded.Asyoudevelopyourpowersofobservationinthisway,youbenefitinlotsofways—andthepeoplearoundyoubenefittoo.Youractionsaremoreappropriate,andyou’renottiedtotheforceofhabit.Inthisway,defilementsthatwererecalcitrantbecomealoteasiertodealwith—becausetheyhavetheirskillstoo,youknow.Ifyouapplyonlyoneapproachtothem,they’llknowyou.They’llseeyoucomingfromthreemilesdowntheroadbecauseyoutelegraphyourmoves.Theyhavetheirtricks,soyouneedtohaveyourtricks,too.Therearetimeswhenthey’llrespondtoharshtreatment,othertimesthey’llrespondonlyifyoutreatthemverygently.
Sodon’tletyourselfbelimitedbyyoursenseofwhoyouare.Knowyourrangeofskillsandseewhereyouneedmorepractice.Butthinkofitasthat:arangeofskills.Youneedmoreskillstodealwithmoresituations.Thequestionofwhoyouarejustgetsputtothesidebecauseultimatelyit’sreallyirrelevant.TheBuddha’steachingsfocusprimarilynotontypesofpeoplebutontypesofactions:thetypesofactionthatgivesrisetosuffering,thetypesofactionthatcanputanendtosuffering.Dependentco-arising,thefournobletruths,emptiness:Allthereallybigbasicteachingsarequestionsofactionandresult.That’showtheBuddhawantsustolookatthings.That’swhatrightviewisallabout:seeingthingsintermsofactionsandtheirresults.Thenyoutakethatinsightanduseittodevelopalltheskillsyouneed,aswidearangeofskillsaspossible.
WhenIfirstmetAjaanFuang,Ihadadream.Ilookedinhisclosetandsawthatitwasfilledwithallkindsofhats,eachforadifferentrole.Hehadacowboyhat,abaker’shat,allkindsofhatsinhiscloset.ThenasIgottoknowhiminreallife,Irealizedthatthat’sthesortofpersonhewas:Hehadlotsofdifferentskillsandcouldplaylotsofdifferentroles.Youcouldneverreallypredictwhathisreactionwouldbeataparticulartime.Youcoulddependonitinthesensethathewouldtrytoactinthemostskillfulwaypossiblegivenaparticularsituation,butsometimeshissenseofskillfulwashardtopredict.
That’sanaspectofrightviewthatwetendtooverlookbutit’sreallyimportant.Workonyourrangeofskills,workonyourrangeofstrategies.Becausethedefilementshavetheirskills,theyhavetheirstrategies.Andifyouestablishyourselfasaparticulartypeofperson,you’reaneasymarkforthem.Thewidertherangeofskillsyouhave,theharderitisforthedefilementstocatchyou.
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ThoughtswithFangsJune24,2008
There’sapassagewheretheBuddhateachesRahulahowtotakejoyinthepractice.Hesays,“Ifyoureflectonthethingsyou’vedone,thethingsyou’vesaid,thethingsyou’vethoughtandyouseethatyoudidn’tharmyourself,youdidn’tharmotherpeople,thatinandofitselfisreasonenoughtotakejoy.”Noticehedoesn’tsaythatifyoureflectandseethatyoudidbetterthansomebodyelse,takejoyinthat.Becausehowdoyoumeasure“better”?Ifyou’regoingtomeasure“better,”lookatyourself.Arethereareaswhereyouusedtoactinaharmfulwaybutnowyou’velearnedtoactinalessharmfulway?Arethereareasinwhichyouusedtoactunskillfullyandnowyouaremoreskillful?Ifyouaregoingtomakeacomparison,makethatkindofcomparison.
Becausethepracticeafterallisthepracticeinlearninghowtoovercomesuffering.Yoursufferingisatotallyprivatematterinthesensethatonlyyoucanexperienceyourownsuffering.Nobodyelsecanlookintoyourmindandmeasurehowmuchyou’resuffering.Andyoucan’tlookintootherpeople’smindstoseehowmuchthey’resuffering.Sowhateverbasisyoumighthaveforcomparingyourselfinthepracticewithotherpeopleistotallynonexistent.Ortoputitinanotherway,itcan’tbemeasuredinanywayatall.
Soifyoufindyourmindslippingintothatoldissueofwhetheryou’rebetterthanotherpeopleorworsethanotherpeople,realizethatbothsideshavefangs.Whenyoufeelthatyou’rebetterthanotherpeople,youtendtogetcomplacent.Whenyoufeelyou’reworsethanotherpeople,youtendtogetdepressed.It’soneofthoseperceptionsofpapanca:proliferationorcomplication.There’scontactatthesenses,andfromcontacttherearisesfeeling.It’saninterestingpassageinoneofthesuttas,wheretheBuddhastartsoutinatotallyimpersonalwaylikethis.There’scontact,andfromthecontactcomesfeeling.Andthenwhatyoufeel,youthenlabel—allofasuddenyou’vecomeintothepicture.Andwhatyoulabel,youthinkabout.Andwhatyouthinkabout,youtendtocomplicate.Andthenthecomplicationsturnaroundandbiteyou.
You’vebeenbittenbythecategoriesofthoughtthattendtocomplicatemattersortoproliferateinthisway.Thebigcategoryisthinkingaboutyourselfincomparisonwithotherpeople.Thatreallyhasfangs.Itgetsyouworriedaboutissuesthatreallyareuseless.Therealissueis,“Areyougettingmoreskillfulinlearninghownottocreatesufferingforyourself?”Thisisnotanarroworselfishissue.Afterall,youhearaboutalltheabusethatpeopleinflictonothers,andit’s
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usuallybecausetheythemselvesaresuffering.Iftheyweren’tsuffering,theywouldn’tinflictabuse.Totheextenttowhichyoucanlearnnottosuffer,youaremuchlesslikelytoharmothers.That’sthebigissue.Ithasnothingtodowithcomparingyourselfasbetterthanorworsethanorevenequaltootherpeople.Thewholecomparingmindsetisoutoforderhere.
It’softenrelatedtothewaywejudgeourselves.Somethingdoesn’tgowellinyourmeditation,somethingdoesn’tgowellinyourlife,andyoutendtojudgeyourselfasabadperson.Somethinggoeswellandyoutendtojudgeyourselfasagoodperson.Thereading,thejudgingofyourselfiswhatgetsintheway.
WhentheBuddhawasteachingRahulahowtolookathisactions,athiswords,athisdeeds,thepointwasthatheshouldtrytopurifythethoughts,thewords,andthedeeds.Hewasn’tfocusedonmakinghimselfabetterperson;thepointwastolearnhowtorespondtosituationsinamoreskillfulway.That’ssomethingyoucanevaluate,somethingyoucanlearnfrom.Ifyoumakeamistake,youlearnfromthemistakeandlearnhownottorepeatthatmistake.Ifyoudosomethingwell,rememberthat,takejoyinthat,andkeepontraining.
Inotherwords,whenyoulookatyouractions,don’tmakethemagaugeofhowgoodapersonyouare.That’swherethefangsbegin,andthentheystartyouthinkingabout,Well,amIbetterthanthatotherpersonoverthere?Dotheydoabetterjob?Aretheymoregenerous?Aretheymorevirtuous?Aretheybettermeditators?AmIbetterthantheyare?”Howeveryouanswerthosequestions,thatkindofthinkinghasfangsbecauseitreallyobscureswhatyou’veactuallydoneandwhatactuallycanbedonetoimproveyourhabits,orimprovethatparticularactionthenexttimethatparticularsituationcomesaround.That’swhattherealissueis.EverythingtheBuddhateachesgetsanalyzeddownintoactions,intentionsandtheirresults.Theintentionyoucangaugeastowhetherit’sskillfulornot,theresultsyoucangaugeastowhethertheyareskillfulornot.Whatkindofpersonyouare,howgoodorbadyouare,that’snotanythingyoucangaugeatall.Ifyoutrytodoit,itreallygetsintheway.
Soyourdutyhereistolookatyourintentions,andthentoseehowwellthoseintentionsplayoutwhenyouactonthem.Andlearnhowtojudgetheresults.Lookatthingssimplyintermsofcauseandeffect,andmeasuretheeffectsintermsofwhetherthey’reharmfulornot,whethertheyleadtohappinessorwhethertheyleadtostressandsuffering.It’sallverysimple,butwedon’tlikethingssimpleinthatway.Weliketocomplicatematters.Andwhenwecomplicatethings,ourthoughtsturnaroundandattackus.
Learntokeepthingspareddownandsimple.Whileyou’resittinghereandmeditating,forinstance,howisthisbreath?Andthenhowisthisbreath?Howaboutthisone?Howisyourfocus?Whereareyoufocused?Isitworking?Isitgettingresults?Ifyouliketheresults,stickwithwhatyou’redoing.Ifyoudon’t
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liketheresults,youcanchange.Asfortheissueofhowgoodameditatoryouare,ifthatsomehowpopsintothemind,justletitpopoutofthemind.It’sreallyirrelevant.Anditcangetintothewayofdeeperinsights.
There’sapassagewheretheBuddhamentionsthatit’sasignofanuntruepersonwho,ongainingstrongconcentration,usesthatattainmenttomeasurehimselfagainstotherpeople.“I’vegotthisattainment;theydon’thavethisattainment.I’mbetterthantheyare,I’mabettermeditator.”Thatrightthereblockstheinsightthatcouldcomefromthatattainment.Thetruemeditatorshouldreflect:“TheBuddhateachesnon-fashioningevenwithregardtostatesofconcentrationandattainmentsalongthepath.”
“Non-fashioning”heremeansthatyoudon’tfashionasenseofselfaroundthesethings.Yousimplyseethemasactionandresult.Youlookatthemeditativestate,notsomuchasastate,butasaproductofwhatyou’redoingtocreatethatstate.Andtowhatextentdoesitstillinvolvestressandsuffering?Inwhatwaycouldyoucreatelessstressandsuffering?Thisreduceseverythingtoactionsandresults.Thetypeofpersonyouarejustgetsputaside.
Sowhenyoufindthemindcomingaroundandattackingyouwiththosethoughtswithfangs,learntoremindyourself,“You’renotheretocompetewithanybodyelse.Youdon’tknowwhoelseissufferingandhowmuchtheyaresuffering.”Evenwhentheytrytomakeascienceoutofhappiness—theyaskpeopletomeasuretheirhappinessonascaleofzerototen.Well,happinessdoesn’tcomewithlittlenumberslikethat.It’sallverysubjective.It’snotreallyascienceatall.Soontheonehand,youcan’treallymeasurehowmuchsomeoneelseissuffering,andtwo,it’sreallyirrelevanttotheissueathand,whichishowmuchsufferingareyoucreatingrightnow?Andhowcanyoulearntocreateless?That’stheonlyissuethatmatters.
Rememberthatpointanduseittocutthroughanyotherthoughtswithfangsthatcomeandattackyou.Andyoufindthatjustthissimpleanalysis,causeandeffect,actionandresult,canclearawayalotofproblemsandkeepyoufocusedonwhat’sreallyimportant.
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ASlavetoCravingAugust5,2008
AjaanSuwatoncemadethecommentthatwehaveeverythingallmixedup.Welookatsufferingorpainasanenemy.Andwelookatcravingasourfriend.Whensufferingcomes,wepushitawayorwerunawayfromit.Butwhencravingcomes,wetendtotagalong.
There’sasuttawheretheBuddhasaysthateverywherewego,wegowithcravingasourcompanion.Sowethinkthatcravingisafriend.It’salwaystherewithitsarmaroundus.Butasthatpassagewechantedjustnowremindsus,we’reactuallyslavestoourcraving.It’sasifeverywherewegocravinghasusonaleash,pullingusthisway,pullingusthat.AndastheBuddhanoted,cravingtakesitsdelightnowhereandnowthere.There’snothingreallysteadyordependableaboutit.Youwantthistastehere.Youwantthatsightthere.Youwantthisexperienceoverthere.It’sasifit’syankingyouaroundallthetime.
Andit’sbecauseofyourlikesanddislikesthatithasyouonthatleash.Youwantpleasure,soitpromisesyoupleasure.You’reafraidofpain,soitthreatensyouwithpain.Ifyoudon’tfollowyourcravings,it’sgoingtobehorrible.You’regoingtobemiserable:That’swhatitsays.Andwe’renothelpedbythefactthatmodernpsychologytellsusifyoudon’tgoalongwithyourdesires,you’regoingtogetalltwistedandweird.Andsowerunalongafterthecraving,eventhoughit’sneverreallyproducedanythingthatwecouldreallyholdontoforanylengthoftime.
Wherearethepleasuresthatyouexperiencedyesterday?Orlastweek?Ortheyearbefore?They’relikethevaporofyourbreathonalacquertray.Youbreatheonthelacquer,andbarelyasecondlaterit’sgone.Butthevaporonthelacquertrayatleastdoesn’tleaveatrace.Sometimesthememoryofyourpastpleasuresactuallyleavesabadtasteinyourmouth.Thethingsyoudidtogetthosepleasures,orsimplythefactthatthey’renotcomingback.
Sowhatcanyoudotogetbeyondthisslaverytocraving?You’vegottolearnhowtolook,takeagoodhardlookatpleasureandpain.Whereisgenuinepleasureandwhatispainlike?Whyareyousoafraidofit?Toreallyunderstandthesethings,youhavetogetthemindintherightplace.Thisiswhywe’resittingheremeditating,sowecantakeagoodlookatpleasure,wecantakeagoodlookatpain,andcometounderstandthem.
Whenyoureallyunderstand,thencravingdoesn’thaveanypoweroveryou.
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Youcuttheleash.Youseehowemptyitspromisesare,andyouseehowemptyitsthreatsare.Inotherwords,whenyouunderstandpleasure,yourealizewheregenuinepleasurelies—anditdoesn’tlieinthepicturesyoucreateofit.Realpleasureisverydifferent.It’ssomethingveryquietandcoolhereinthemind.Itrequirestrainingtoexperiencethepleasurethat’sreallydependableandblameless,onethatdoesn’tharmyou,thatdoesn’tharmotherpeople,doesn’tleadtointoxication.It’scoolpleasure.Itcomessimplyallowingthemindtobestillforawhile,notyankingitaround.
Oryoucanstaywiththebreathandthebreathisinterestingenough,gratifyingenough,pleasurableenough,sothatthepromiseofotherpleasuresdoesn’treallypullyouoffcourse.ThisispartoftheBuddha’sstrategytoshowyoutherereallyarebetterpleasuresthatyoucanfindhereinsidethatdon’tcostanymoney.Youdon’tputyourselfinapositionwheresomebodycancatchyou,likethatpeacocktheotherday.Ifthatpeacockhadn’tbeenaddictedtothatbirdseed,wewouldneverhavegottenitintothecage.
Andyoulookatthehumansociety,thewaypeoplecheatotherpeople:It’susuallythepersonwho’slookingforaquickbuckoraquickpleasurewhogetstakenadvantageof.Soyou’realotsaferifyoucanfindasenseofpleasureinside.AstheBuddhasays,whenthemindissettledinconcentrationandissatisfied,whenithasasenseofenjoyingbeinghere,Maracan’tfindyou.Maracan’tseeyou.Thisisevenbeforeyou’vegainedawakening.
Sothisisasafepleasure.Onceyouseeasafeandblamelesspleasure,thenyoucanlookattheotherpleasuresyou’vehad,andweighthemforwhattheyreallyare.AllthoseimagestheBuddhahasintheCanonaboutthedrawbacksofsensualpleasure:It’slikecarryingatorchagainstthewind.Ifyoudon’tletgoofit,it’sgoingtoburnyou.Orlikeahawkthat’sfoundapieceofmeat.Itfliesoffwiththemeat,andalltheotherhawksandkitesandcrowscomeandattackit.Ifitdoesn’tletgoofthepieceofmeat,it’sgoingtogetkilled.It’sgoingtobecomeapieceofmeatitself.
Alotoftheseimagesareprettyharsh.Iknowalotofpeopledon’tlikethem,becausetheyreallywanttostaystuckontheiroldpleasures.Butwhenyoucomefromadifferentposition,thereissomethingreallygratifyingaboutlisteningtothoseimages.Itconfirmswhatyou’vealreadyseen,thatthepleasureofjhana,thepleasureofconcentration,isreallyamuchbetterformofpleasure.Andyouarebetteroffnotrunningafterthoseotherthings.
Thisisonewayinwhichyoubegintocuttheleashthatcravinghasontheheart.Whenmindissolidenough,thenyoucanstartlookingatpain,eitherphysicalpainoremotionalpain.Ifyou’recomingfromapositionofwellbeingsothatyou’renotpushingitaway,youcanactuallyseeitforwhatitis.Forexample,paininthebody—wetendtogeteverythingallglommedtogether.Ifthere’sa
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paininyourhiporapaininyourback,thepainandthehipandthepainandthebacktendtogetmeldedtogethersothatthehipseemstobepain,andthebackseemstobepain.
Whatyou’vedoneisyou’vetakendifferentsortsofsensationsandgluedthemtogether.Ontheonehand,you’vegotphysicalsensations:sensationsofsolidity—whattheycallearth;liquidity—water;warmth—fire;energy—breath,orwind.Thosethingsarepurelyphysical.Andthenontopofthat,therearethesensationsofpain.Ifyougluethepaintotheearthelementorthesenseofsolidityofyourbody,thepainseemssolidanditbecomesalotmoreunbearable.Butifyouactuallylookatit,andsay,“Okay,whichistheactualpainandwhichisthesensationofsolidity?”youseethattheyaredifferentthings.Andthepainisveryerratic.Itmoves.Comesandgoes,very,veryquickly.Ifthemindisstillenoughandyoucanlookcarefullyenough,youcanbegintosee:Okay,whenitmovesinthisway,it’sbecausethere’sthisperceptioninthemind.Whentheperceptiongetsdropped,thatparticularpaingetsdroppedaswell.Eventhoughtheremaybeaphysicalcauseforthepain,itmovesaroundalot.Andyourperceptionstrytokeepupwithit.Andtheyformabridge,fromthephysicalpainintotheheart.
Ifyoucancutthatbridge,sometimesthere’stheweirdsensationofthepainactuallygoingbackintotheheartanddisappearing.Inotherwords,it’sthethreatofpainthatcomesoutoftheheartthat’sbeenmakingyousuffer.Andeveniftheactualphysicalpaindoesn’tgoaway,whenyoucancutthebridge,youfindthattheheartcansitthereinthemidstofphysicalpainandnotreallybedisturbedbyit.
Thiswayyoucometounderstandthepain,youcometounderstandpleasure.Whenyouunderstandthesethings,thepromisesofcravinglosealotoftheirappeal,thethreatslosealotoftheirpower.Youcancuttheleash,soyou’renolongeraslave.You’renotbeingyankedaroundhereandthere.You’veseenthisfalsefriendforwhatitis:yourslavemasterandaveryheartlessanddemandingoneatthat.
Butifyoucanreallyunderstandtheprinciplesofpleasureandpainandtheactualmotionsandactivitiesofpleasureandpain,youcangetyourselfoutofslavery.Thisiswhy,asAjaanSuwatsaid,youhavetotakepainasyourfriend,becauseyou’regoingtolearnanimportantlessonfromit.Buttobefriendswithpain,youneedskill.That’stheskillwe’reworkingonrightnow:theskillofgettingthemindtobestill,gettingittobemindful,concentrated,discerning.
Iknowalotofpeoplewhodon’tliketheseteachingsbecausetheysoundharsh,buttheonlywayyou’regoingtogetthemindoutofitscomplacencyistoshowitstarkreality.Youthinkyou’vegotthisfriend,butit’syourslavemaster.Andthethingyou’vebeenrunningawayfromallthetimeisthethingifyou
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actuallyturnaroundandlookintoit,isgoingtosetyoufree.
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TheWoundedWarriorAugust14,2008
ThepracticeoftheDharmaisoftencomparedtobeingawarriordoingbattlewithyourdefilements.Andit’simportanttohavearealisticviewofwhatitmeanstobeawarrior.Theromanticviewseesthewarriorassomeonewhoisalwaysstrong,alwaysreadytotakeontheenemynomatterwhat,nomatterwhere,nomatterwhen.Butthat’snotaveryrealisticviewofhowwarriorsoperate.
Warriorshavetochoosetheirbattles.Andtheyalsohavetoknowtheirownstrength.Ifthey’rewounded,theyhavetoknowthatthey’vegottoescapesomeplacewheretheycanrest,recuperate,dealwiththeirwounds.Inotherwords,insteadofalwaystakingontheenemy,therearetimeswhenyouhavetorunawayfromtheenemy,findaplacewhereyoucangatheryourstrength.Anintelligentwarrioradmitshisorherweaknesses.Whenyoufindthatyou’reweak,youdowhatyoucantomakeupforit.Atthesametime,youdon’ttakeonmorethanyoucanhandle.
AjaanLeetalksaboutgoingtotheforestforlessons.Whenpeoplegottobetoomuchforhim,he’dgooutintotheforesttohideoutforawhile,torest,recuperate,dealwithhiswounds.Andsoevensomeonelikehim—withthatmuchstrengthofconcentration,strengthofmindfulness—hadtorunawaysometimes.We’renotevenanywherenearwherehewas,sowehavetofindplacesofrest,too—placesofsolacewherewecanworkonbuildingourstrengths.
Oneofthelessonshelearnedonedayintheforestcamewhenheandsomemonksandnovicesweregoingonalmsround,andtheysawawildhen.Thehensawthemcoming,madeasquawk,andallherlittlechickswentrunningintoapileofleaves.SoAjaanLeehadsomeofthenovicesgooutandstirthepileofleavesaroundwithasticktoseewhatwouldhappen,ifchickswouldrunout.Buttheydidn’t.Theyalllaythereverystill.Thatwastheirprotection.
Solearnalessonfromthechicks.Sometimeswhenissuesinlifegetverydifficult,we’vegottofindsomestillness.Asyou’resittingheremeditating,partofyoumaysay,“TherearetheseissuesI’vegottodealwith.”Soaskyourself:Areyouuptoit?Ifyouare,goahead.Ifnot,juststaythereintheconcentration.Concentrationisaformofstrength.It’soneoffivewaystheBuddhalistsforstrengtheningthemind.
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Thefirststrengthistohaveconviction,first,intheawakeningoftheBuddha,thatitreallydidhappen,hereallydidawakenthroughhisownefforts.Themessagetherebeingthathewasahumanbeing.Hecoulddoit.Andeventhoughhewasaspecialhumanbeing,hesaidthathewasn’tusinganyqualitiesthatotherhumanbeingsdidn’talsohavethepotentialfor.Sowehavethepotentialforawakeningwithinusaswell.We’vegottoholdontothatconviction,whetheritseemsespeciallyrealisticrightnowintermsofthestateofyourmindrightnow.Youcantakecomfortinthefactthatyoutoohavethosepotentials,thatyoutoocandevelopthemthroughyouractions.
Whichisthesecondpartofconviction:thatyouractionsreallydomakeadifference.Theyarereal.Andthequalityofyourintentioniswhatdeterminestheresultsoftheactionthatyou’regoingtoexperienceintermsofpleasureorpain.Thesolutiontowhateverproblemthereisinlifestartsprimarilywithlookingatyourownmind,admittingthefactyoumayhaveactedinunskillfulwaysinthepast,butyoucanalsotrainthemindtobemoreskillfulnowandonintothefuture.Ifyoufindthatyou’renotreadyfortheotherwaysofstrengtheningthemind,youmaywanttositaroundandjustthinkaboutthatforawhile,gainasenseofconfidencethatthisistrue.Andthatwillenergizeyou.
Thesecondwayofstrengtheningthemindistodeveloppersistence,theabilitytostickwithsomething.Itdoesn’tmeanjustgrittingyourteethandenduring.Itmeanslearning,onceyou’vedeterminedwhattheskillfulcourseis,howyoucankeepyourselfonthatcourse.Youlearnhowtomakeitmoreattractive,morepleasant,soit’snotjustamatterofbarrelingthrough,becausethatkindofenergy,thatkindofbarreling-throughpersistencewearsoutprettyquickly.
TheBuddhamadetheanalogyofplayingalute.Youtunethemainstringonyourlutesothatit’snottootight,nottooloose.Andthenyoutunetheotherstringstothatfirstone.Inotherwords,thelevelofenergyyouhaveisthemaindeterminantofwhat’stootightortoolooseatanyonetime.Soyoufigureouthowmuchstrengthyouhave,andthenhowyoucanmaintainthatlevelofstrength.
Thisisoneofthereasonswhyinthebreathmeditationwe’retaughttofindasmucheaseandfullnessandenergyaswecaninthebreath,becauseit’soneofouralliesforstrengtheningthemind.Whenthebreathenergyfeelsgoodinthebody,thebodygetsstronger,andtheminddwellinginacomfortableplacefindsiteasiertostickwiththeskillfulpath.
Andthenthere’smindfulness:Whatthingscanyoukeepinmindrightnowthatarehealingtothemind?Sometimessimplyreflectingonthebody:Ifyoustartthinkingaboutyouremotionsaboutthispersonorthatpersonorthisissueorthatissue,itgetsyouallriledup.Justsay,“I’msittingherewithabody
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breathing,that’sallIhavetothinkabout.That’stherangeofmyawarenessrightnow:beingwithabodyinandofitselfandtryingtomakethesensationofbeingwithabodyaspleasantaspossible.”Justkeepthatinmind.
Thisiswhatmindfulnessmeans:keepingsomethinginmind.Youkeepthebodyinmind.Youputasidegreedanddistresswithreferencetotheworld.Anyworldissues,youjustputthemasiderightnow.Youdon’thavetogothere.Ifyougothere,Marawillgetyou.
TheBuddhatalksaboutthisbeingyourancestralground,yoursafeplace,yourhaven:rightherethebreathinandofitself.Ifyougooutthinkingaboutthisissueorthatissueoutside,you’releavingyoursafeplace.TheBuddhamakestwocomparisonshere.Oneisofthequailwhowandersawayfromhissafeplace,afieldwhereclodsofdirtandrocksareallturnedupbytheplow,wherehehashidingplaces.Heleavesthatandgoesouttoamoreexposedplace,whereahawkgetshim.Andasthehawkiscarryinghimaway,thelittlequailsays,“Gosh,thisismyownlackofmerit.Ishouldn’thavewanderedawayfrommysafearea.IfIhadstayedthere,youwouldn’thavebeenanymatchforme.”
Thehawk,beingpiquedabit,says,“Well,whatisyoursafearea?”Thequailsays,“It’safieldwherethestonesandclodsofearthhavebeenturnedupbytheplow.”Sothehawksays,“Okay,I’llletyougo.Youcangothereifyouwant,butyoustillwon’tbeabletoescapeme.”Andsothequailfliesdownandgetsontopofarock,taunting,“Okay,now,comegetme,youhawk!Comegetmeyouhawk!”Andthehawk,withoutsayinganything,foldshiswingsanddivesdownafterthequail.Assoonasthequailseesthatthehawkiscomingafterhiminfulltilt,heslipsbehindtherock.Thehawkcrashesagainsttherock,andthat’stheendofhim.
Inotherwords,seethebodyinandofitselfasyoursafeplace,whereyoucanescapeanyissuesthatotherwisewouldoverwhelmyou.Justbeveryfirm:“I’mgoingtostayrighthere.I’lltrytogetasmucheaseandcomfortoutofthebreathasIcansoIcanmaintainthisstate.Forthetimebeing,I’mnotgoingtogoanywhereelse.”
Whenyoudothis,youputthemindintoconcentration.Afterall,whattheycallthefoundationsofmindfulness,theestablishingsofmindfulness,orthefourframesofreference:ThesearethethemesofRightConcentration.Ifyoustayhereconsistentlyenough,itturnsintoconcentrationinthemind.Thenyoucanfeedoffthesenseofeaseandrapturethatcomeswiththeconcentration:That’syourfoodforthemind.Andthebodygetsnourishedaswell,becauseyouletthatsenseofeaseandrapturespreadthroughoutthebody.
Thisprovidesabasisfordiscernmenttoarise:theabilitytolookatthosethoughtsthatwerewoundingandhurtful,theissuesintheoutsideworldthat
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haveyouallupset,andtoseethemsimplyasthoughtsarisingandpassingaway.Youhavethechoice:Doyouwanttogointothatworld,ornot?Ifyoufeelobligedtogointothatworld,askyourselfwhy.“AmIreadyforthatworldrightnow?CanIhandleit?”Ifyou’renotready,trydismantlingwhatevervalueswouldleadyouthere.You’renotobligedtothinkaboutthesethings.Andifyou’renotreadytothinkaboutthem,whyburdenthemind?
Startquestioningalltheassumptionsthatwouldpullyououtthere,whetherthey’reprideorwhatever.Again,rememberyou’reawarrior.Awarriorcan’tlethisorherpridegetinthewayofthehealingprocess.Youmaywanttolookstrong,tobestrong,buthey,you’renotstrongrightnow.You’rewounded.You’vegottodealwithyourwoundsfirst.That’stheattitudeofanintelligentwarrior,awarriorwhowillcomeoutwinningintheend—thewarriorwhoknowsthatyou’vegottolookafteryourself.Youcan’tjustgosquanderingyourstrength,squanderingyourtroops,andthinkthatthere’saninfinitesourceofstrengthsomeplace.Yourealizeyourstrengthhasitslimits.
I’vetoldthestorybeforeoftheChinesemartialartsmasterwhosestudentsweregoingtohaveademonstrationoftheirmartialartsskillsinapavilionoutintheforest.Atonespotalongtheroadthroughtheforesttothepavilionwasadonkey,adonkeywellknownforbeingveryobstreperous,alwaysinabadmood,alwaysreadytokickanybodywhocameanywherenear.Andsosomeofthestudentswhowereonthewaytothepavilionsaid,“Hey,here’sagreatchanceforustoshowoffourskillsatmartialarts.Wecandealwiththisdonkey.”
Andsothestarmartialartsstudentgoesupfirstandtakesoneofhisstances,andthedonkeyjustkickshimacrosstheroad.Thenumbertwostudentcomesup,says,“That’snothowyouit.”Hetriesadifferentstance,buthegetskickedacrosstheroadtoo.Andtomakealongstoryshort,everybodygetskickedacrosstheroad.Sotheydecide,“Wait,let’sseehowourmasterwillhandlethis.Maybehe’sgotaskillhehasn’ttaughtusyet.”Sotheyhidebehindbushesonthesideoftheroadtowatch.Finallythemastercomesalong,heseesthedonkey,andhejustwalkswayaroundit.Doesn’tgetanywherenear.
Thisispartofbeinganintelligentwarrior.Youknowtochooseyourbattles,whichdangerstoexposeyourselfto,whichdangerstoavoid.ThefirstlessoninThaiboxingislearninghowtoretreat,howtogetoutofadifficultsituationwithoutexposingyourselftodanger.Soasagoodwarrior,youhavetoknowyourstrength.Whenyou’rereadytotakeonthebattle,takeiton.Ifyou’rewoundedorweak,hideoutsomeplaceandfigureouthowtohealyourwoundsandbuildupyourstrength.That’sthekindofwarriorwhocomesoutwinningintheend.
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TheEnnoblingPathAugust17,2008
Thepathwefollowiscalledanoblepath,bothbecausetheactivitiesofthepatharenobleactivities,andbecauseitturnsthepeoplewhofollowthepathintonoblepeople.Inotherwords,it’sennobling.Itfostersnoblequalitiesinthemind—qualitiesthatmakeusmature,thatmakeusadult.QualitiesthatinAjaanLee’simageplaceusonathrone,sowe’renotslavestocravingoutthere,bendingunderthewhipofwhereverourdesiresmaysendus.It’sapaththatputsusinapositionwherewe’reabovethedesires,aboveourcravings.Wecandirectthem,seeingwhichdesiresareskillful,whichdesiresareunskillful.Andlearnthepersistenceandwisdomthatenableustofollowtheskillfuldesiresandputtheunskillfulonesaside,seeingwhattrulyisinourownbestinterest.
Inotherwords,wesortthroughtheimperativesourappetitesplaceonus,andtheimperativesthatsocietyplacesonus,learningtofigureoutwhichonesreallyareskillful.Weneedtosortoutbothareasbecausewecomeherewithaheadfullofallkindsofnotions—fromwhatourparentshavetoldus,ourteachershavetoldus,andthemassmediahavetoldus,andourbasicdesires,ourhungers,ourappetites.Thatcombinationcanbeparticularlydangerousbecausetherearepartsofsocietythatwouldwantustofollowourappetites.Whatwasthatoldcommercial?“Obeyyourthirst”sothatyoubuyourSpriteorwhatever.Wehavetoputourselvesinapositionwherewecansortthroughthosethings.Whatlessonshavewelearnedfromsocietyaregoodlessons,whatimpulsesdowehavethataregoodimpulses?HowdoyoufosterthoseandhowdoyoulearnhowtosayNotothebadlessonsandthebadimpulses,theonesthatareunskillful?
It’sinterestingthattheBuddha’stakeonmaturityisverysimilartowhatpsychotherapyhastosayaboutmaturity:thegoodfunctioningofthewiseego.ItsteachingparallelsalotoftheBuddha’steachings.We’reoftentoldthategoisabadthing.Ego,inthesenseofegotismorselfishness,isabadthing.Buttheegointhesenseoflearninghowtofunctioninawaythatfiguresoutwhatisreallyinyourtruebestinterest,andlearninghowtofilteroutyourimpulsesandthevoicesofsociety:That’saverynecessaryfunction.Ithastobedevelopedifyou’regoingtobeabletostayonthepath.
Psychotherapytalksaboutfivehealthyegofunctions.TonightI’dliketotalkaboutthree.AllfiveofthemhaveparallelsintheBuddha’steachings,butthesethreeinparticularworktogetherinennoblingthemind.
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Thefirstoneisanticipation:You’reabletolookaheadintothefutureandseetheresultsofyouractions.Thisisasignofahealthyegosothatyoudon’tsimplygiveintoyourspur-of-the-momentimpulses:thedesireforthequickfix,theinabilitytodelaygratification.Someonewastellingmethatpsychotherapistshavediscoveredthatchildrenwhoaretrainedtodelaygratificationdowellinlife.Well,that’soneofthoseobviousthingswedon’tneedpsychotherapiststotellus.Youseeitallaroundyou.Kidswhoareencouragedtogiveintotheirimpulsesaretheoneswhohaverealtroubleinlife.Theoneswholearnhowtotellthemselves,“No,thisisnotgoodrightnow;I’vegottoputasidemydesirefortheimmediatepleasureforalonger-termpleasuredowntheroad”:Thosearetheoneswhofunctionwellinlife.
Andit’sanimportantpartofthepractice.Youhavetoseethedangerthatcomesfromgivingintoyourdesires.InBuddhistterms,that’sheedfulness.AstheBuddhasaid,heedfulnessliesatthebasisofallskillfulqualities.Itwassoimportantthatitwashisfinallessonbeforehepassedaway.Yourealizethattherearedangerswaitingoutthere.Ifyouactincertainways,theyaregoingtohavebadconsequences,bothforyourselfandforthepeoplearoundyou.
Soyouwanttodevelopthatabilitytolookatyouractionsandseewheretheyleadtodowntheline.Think,forinstance,oftheconsequencesofbreakingtheprecepts.It’ssoeasytobreakaprecept,especiallywhenyoufeelthatyou’reputatadisadvantagebytheprecept.Wesawallthatinsanityafter9/11,wherepeoplewerewillingtothrowmoralityoutthewindowbecausetheyweresoscared.TherewaseventhatBuddhistteacherwhosaid,“Thisprinciplethathatredisneverappeasedbyhatred,thatit’sonlyappeasedbynon-hatred,i.e.goodwill,”wastotallyuseless.Didn’thaveanypracticalapplicationwhenthingsweresouncertain.Actually,though,thatprinciplewasdesignedfortimeswhenpeoplereallyareseethingwithhatred,whentheyhavetoberemindedthatyoucan’tputasideyourprinciplesinasituationlikethat.Whenlifeisindanger,yourfirstimpulsemaybenotyourbestimpulseatall.Youneedclear-cutpreceptstokeepremindingyouthatundernocircumstanceswouldyoukill,steal,haveillicitsex,lie,ortakeintoxicants.That’swhythepreceptsaresosimple,tobeeasytorememberindifficultsituations.
Andtheyaremeanttoremindyoutobeheedful.Thinkabouttheconsequencesofyouractionsandlearnhowtoforeseedanger.Thatabilityiswhatmakesyoumatureandithelpstoennobleyousoyoudon’tgiveintoyourimpulses.Onceyouseethatsomethingisgoingtobeunskillfuldowntheline,youhavetolearnhowtosuppressitifthatdesireiscomingupinyourmind.Wedon’tlikethewordsuppression.Wetendtoconfuseitwithrepression.Repressionistheunhealthywaytoreacttounskillfulmentalstates.Inotherwords,youpretendthatthey’renotthere.Andbecauseyoupretendthatthey’re
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notthere,you’reinhugedenial.Largepartsofyourawarenessgetcutoff.Thoseimpulsesareallowedtofesterintheirlittlehiddencorneroftheirlittlelockeduproom.Buttheydon’tstaylockedupforlong.That’swhyrepressiondoesn’treallywork.
Suppressionissomethingdifferent.It’stheabilitytosayNotoadesireasyouknowit’shappening.Youknowit’stherebutyousimplylearnhowtosayno.Nowtheapproachhereisnot,“JustsayNo.”TheBuddhagivesyouwaysofthinkingthathelpyousayNo:thetwoqualitiesthathesaysaretreasuresofthemind,theprotectorsoftheworld—asenseofshameandasenseofcompunction.
Shameiswhenyouhaveenoughself-respecttobeabletotellyourself:Idon’twanttodothatbecauseitwouldbebeneathme.Thisiswhereastrongsenseofselfisveryhelpful;asenseofselfrespectisveryhelpfulhere.Anditincludesrespectforyourteachersandallthepeoplewho’vehelpedyoualong.You’dbeashamedtohavethemknowthatyouhaddonethatparticularthing,oryou’reashamedofyourselfthatyou’vetakenyourgoodtrainingandsimplythrownitaway.Andsoshamehereisnotadebilitatingsensethatyou’reabadpersonandthatyouareashamedofyourself.It’sasensethatyou’reareallygoodperson.You’vereceivedgoodtrainingandyetyoumightbethinkingaboutfollowingabadaction,soyourealizeit’sbeneathyou.It’snotinkeepingwithwhatyouknowtobetrue.Thatsenseofshameisveryhelpfulinsuppressingunskillfuldesires.
Compunctionistheabilitytoforeseeadangerousortoforeseeanundesirableresultofanactionandsay,“Ijustdon’twanttogothere.”Thisqualityisbasedongoodwillforyourself,realizingthatthelittlebitofpleasurethatcomesfromanunskillfulimpulsenowisnotreallyworthallthedanger,allthesorrowandsuffering,thatwillcomedowntheline.Youcareforyourself.Thisiswhereyoushowgoodwillforyourself.Thisiswhyit’salsopossibletotranslatethisqualityas“concern.”Inotherwords,you’renotapathetic.Youdon’thavea“whocares?”attitude.Youcare.Becauseyourealizethatonceyou’vedonesomethingunskillful,youcan’tbuyitback.
ThereisthatlineintheRubaiyatofOmarKhayyam:“Themovingfingerwrites,andhavingwritmoveson.Norallyoureloquencenorwitcanlureitbacktoerasehalfaline.Norallyourtearswipeoutawordofit.”Inotherwords,themovingfingerthatwritesthestoryofyourlifeisyou,yourchoices.You’retheonewhoiswritingthestory.Andifyou’vewrittenabadactioninthestoryorabadchapterinthestory,youcan’tgobackanderaseit.
Sokeepthisinmind:thatyouractionsdohaveconsequencesandyoureallydocareaboutyourself.Youdon’twanttodestroyyourhappiness.Ifyoucandevelopthatsenseofconcernandcompunction,togetherwithasenseofshame,theyreallyhelpyoutosayNotounskillfuldesires.
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Whenyou’resayingNotothesethings,you’vegottofindotherthingsthatyoucansayYesto.That’swhatthethirdprincipleisabout.It’scalledsublimation.Youtakeyourdesireforpleasureandchannelitinskillfulways.Thisiswhywehavethepracticeofrightconcentration.That’stheaspectofthefournobletruthswheretheBuddhatalksveryopenlyaboutpleasure,rapture,asenseoffullnessinthebody,allowedtospreadandpermeatethroughoutthebody,thewaythecoolwaterofaspringcanfillanentirelake.Orlotusesgrowingimmersedinthelakearethoroughlysaturatedinthewaterofthelake.It’sreallyintensepleasure,reallyintensesenseofwell-being.Andwhenyoucantapintothat,itmakestheabilitytooperateonheedfulness,asenseofshame,asenseofcompunction,aloteasier.You’renotjustdenyingyourself.You’relearningwheretochannelyourdesireforpleasureinaskillfulway.
TheBuddha’srealizationthatthiswasthepathcameafterhehadspentsixyearsundergoingallsortsofself-inflictedtortures,afraidofpleasureofanykind.Whenherealizedthatthatwasn’tthepath,heaskedhimself,“Whatmightbethepath?”Andherememberedthetimewhenhehadbeenpracticingjhana.Hehadn’tbeenintentionallypracticingjhana,buthadjustsatunderatreewhenhewasachildandhismindnaturallysettledintothelevelofthefirstjhana,withasenseofraptureandease.
Soheaskedhimself:Couldthisbethepath?Andhehadaninstinctiveanswer:Yes.“Butthatpleasure,”hesaid,“WhyamIafraidofthatpleasure?Afterall,it’sblameless,it’snotharmful.It’snotunskillful.”Sohemadeuphismindnottobeafraidofit.Thatwasthefirstfactorofthepaththatherealized.Ifyou’regoingtobedoingconcertedworkonyourmind,youhavetobeabletotapintoasenseofwell-beingwheneveryouneedit.Otherwisetheworkgetsdry.AsAjaanFuangoncesaid,themeditationlosesitslubricant.Likeanenginethatrunsoutofoil,itjustseizesup.
Forthepathtostayalive,foryoutostayonthepath,requiresbeingabletotapintothissenseofwell-being.Simplysittingherebreathingin,breathingout,itfeelsgoodalloverthebody.That’stheskillofrightconcentration.That’swhereyousublimateyourunskillfuldesiresandyoudirectthemhere.ThereisaphrasesomeplaceintheCanon,Idon’tknowexactlywhere,wherethedifferentlevelsofrightconcentrationarecalled“thesportofthenobleones.”Thisiswheretheyhavetheirfun.Theyfindtheirpleasure,theyfindtheirsenseofwell-being,theyfindtheirenjoymenthere.
Soremember:Theprocessofgettingthemindtosettledownshouldbeanenjoyableprocess.Ifyoufindthatit’sgettingdry,learnhowtothinkinwaysthatgiveitalittlemoremoisture,alittlemorelubricant.TheBuddhatalksofapersonworkingontheprocessofestablishingmindfulness,eitherinthebodyinandofitself,feelingsinandofthemselves,mindinandofitself,mentalqualities
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inandofthemselves.Youfocusonthesethingsandsometimesitgetsdry,andhesays,there’safeverinthebody,orafeverappearinginthemind.Eventhoughthesearethethemesofrightconcentration,you’renotfindingthemveryeasefulorrapturous.Sohesaystofocusonatopicthatyoudofindinspiring.ItmightbetheBuddha,theDharmaandtheSangha;qualitiesofgenerosity,goodwill,anyofthebrahmaviharas;thepracticeofvirtue.Contemplatethesethingsuntilthemindfeelsinspired.Onceitgetslubricated,youcansettledownwiththebreathagain.Andyoufindthatthemindiswillingtosettledownandbestill.
Sothepracticeofconcentrationisdesignedspecificallytogiveyouthatsenseofpleasurewheneveryouneedit,becausetheworkofinsightissometimesverydifficult.Themindisgoingtoresistunlessyoulearnhowtoputitintherightmood.
Alloftheseskillsaretheskillsofamaturemind.Theabilitytoanticipatedanger,theabilitytosaynotounskillfuldesires,andtheabilitytochannelyourdesiresforpleasureinaharmlessdirectionareallnobleactivitiesthatbringdignityintoourlives.
YearsbackwhenIfirstcamebacktotheStates,IwasgivingaDhammatalkonenight,andtherewasaRussianemigréeinthegroup.AndIhadmentionedthetopicofdignityinthetalk.Afterthetalk,shecameuptomeandshesaid,“Youknow,I’vebeeninAmericaalltheseyearsnow.IlearnedtheworddignitywhenIwasstudyingEnglishinRussiabutI’veneverheardtheworddignitycomeoutofanAmerican’smouthuntiltoday.”That’ssomethingtothinkabout.
Thisiswhywesosorelyneedthispathinourcountry,thisennoblingpath.That’swhywesosorelyneeditourselves,becauseit’stheonlywaythatwe’regoingtofindahappinessthat’snoble,harmless,blameless,ahappinessthatallowsustomaintainourdignityandournobility.
Sothisisaverypreciouspath.Learntovalueit.Andallowittodoitsworkonyou,sothatwhatevernoblequalitiesyouhavecanbebrought,asthetextssay,totheculminationoftheirdevelopment.
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TheWisdomofTenacityAugust22,2008
Wecometothepracticebecausewe’relookingforsomewisdominourlives.We’veheardthatbymeditating,themindgetstocalmdown;whenit’scalmandstillitcanseethingsmoreclearly.Butthenthequestionarises,whatkindofwisdomarewelookingfor?Andit’simportanttounderstandrightoffthebatthatwisdomisnotamatterofbeingsmartorstupid.Rather,itcomesfromconvictionintheimportanceofyouractions.It’sassimpleasthat.Justlearninghowtoapplythatprincipleacrosstheboardturnsconvictionintowisdom.
Normallywesometimesbelieveintheimportanceofouractionsandsometimesdon’t.Weditheraround.Sometimeswedon’tliketothinkthatouractionsaregoingtoyieldresultsbecauseweknowthatouractionshavebeenunskillful.Thenthereareothertimeswhenwehopeverysincerelythattheywillyieldresultsbecausewewenttotheefforttodosomethinggood.Andsoweditherbackandforththisway.Asaresult,wisdomdoesn’tarise.
Einsteinoncenotedthatifyoulookatthehistoryofscience,alotofmajordiscoveriescamefromyoungscientists,butthenthesamescientiststendedtopeteroutastheygotolder.Asheunderstoodit,itwasn’tbecausetheygotmorestupidastheygotolder.Itwassimplythat,asayoungscientist,you’renotafraidtohangontosomelineofquestioningtoseehowfaritgoes.Youhavetenacity.Whereasolderscientistsseelotsofpotentiallinesofinquiryandcanneverreallysettleononeortheother.Partoftheproblem,ofcourse,istheirsenseoftheirimpendingdeath.They’reafraidthatiftheylatchontosomethingwrong,thentheywillhavewastedtheirlateryears.Ofcourse,iftheydon’tlatchontoanythingatall,they’resuretowastetheirlateryears.Buttheyoungerscientistsaren’tafraidtolatchontosomethingjusttoseehowfaritgoes.
That’showthequalitiesofconvictionandtenacitymakeallthedifference.There’sastoryinthePalitraditionoftwobrothers,MahapandakaandCulapandaka.TheCanondoesn’ttellmuchaboutthemasidefromthefactthattheywerebrothersandeventuallybothbecamearahants.Butinthecommentary,youlearnthatMahapandakawasveryintelligentandCulapandakaverydumb,sodumbthatheembarrassedhisolderbrother.Still,Culapandakaeventuallybecameanarahant.Thestoriesvaryastohow,butineachcaseit’samatterofCulapandaka’sfinallysettlingdownwithonemeditationtopicandreallycarryingthroughwithit.Itwasthroughhistenacitythathefinallyfiguredthingsout.
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Soasyouapproachthisquestionofhowtogiverisetowisdominyourlife,youcancomparetheverybasicwisdomteachingswiththemorerefinedones,andyoufindthatthey’reprettymuchallofapiece.OneoftheBuddha’sbasicdefinitionsofwisdomisknowingwhichtasksarereallyyourbusinessandwhichonesaren’t,andthenfocusingontheonesthatareyourbusinessandavoidingtheonesthataren’t.Itsoundssimpleandbasic,anditis.Butifyoureallycarrythroughwithit,theimplicationscantakeyoufar.
Whatareyourtasks?Well,ifyouwanttofindtruehappiness,oneofthetasksistodevelopthepath.That’swhatwe’retryingtodorighthere:togiverisetoastateofconcentration.Themindcouldbegivingrisetoallkindsofotherstatesrightnow,butyou’vegottochoose.Thesearethestatesthatarereallyworthgettingthemindinto.Theymayseemfabricatedandconstructed,andsometimesyouwonderhowsomethingconstructedlikethiscouldbeworthwhile.Butthemindisusedtoconstructingthings,andaslongasithasthishabityoumightaswellconstructthingsthathelptakeyoufurther.
That’spartofthegeniusofthepath.Youcouldbesittingherecreatingallkindsofnarrativesinyourmind,allkindsoftheoriesaboutyourselfandtheworldaroundyou,butwheredothosetheorieslead?Ifyouhavetheideaofyourselfasabundleofneedsthathavetobemet,thataregoingtopullyouawayfromthepath,youhavetolearnhowtoquestionthoseneeds.Aretheyreallyneeds,oraretheyjustideasthatyoustitchtogetheroutofimpulses?
Thisisalotofwhataddictionisabout.Youhaveanimpulsehereandanimpulsethere,andthemindstartsstitchingthemtogether,saying,“Oh,there’samessageherefrommybodythatIreallyneedX,”eventhoughitmaybesomethingreallyunskillful,reallyunhealthy.Butittendstotakeonalifeofitsownsothateverytimetheimpulsearises,yousay,“Oh,that’sasignthatthere’sthisbigmassiveneed.”Incaseslikethat,youwanttoundothetheorybehindthatinterpretation,undothenarrative,learnhowtocutitupintolittlebitsandpieces.Inotherwords,eachtimeanimpulsecomes,seeitjustasanimpulseandwatchitinandofitself.
Thisiswhereoneofthemoreabstractwisdomteachingscomesin.AstheBuddhasays,thestrengthofdiscernmentisknowledgeofarisingandpassingaway—whichwetendtoequatewithoneofthemoreadvancedstagesofpractice,butitdoesn’thavetobe.Youseeanimpulsearise,youseeanimpulsepassaway,that’sit.Andwhetherthere’saneedlurkingbehinditornot,don’task.Justwatchitasaneventinthepresentmoment,andyoucanbegintodeconstructyourbeliefinthatmassiveneed.You’refollowingthetaskofabandoningthecauseofsuffering—inotherwords,yourtendencytocreateenemiesinyourmind,ideas,urges,narratives,thatreallygoagainstyourownbestinterests—sotostitchthoseneedstogetherisnotyourdutyrightnow.It’snotoneofyour
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tasks.Learntodeconstructit,toletitgo.Asforwhatisyourtask,youlearntostitchtogethermomentsof
concentration.Tobeginwith,theymayseemlikemomentaryblipsonthescreen.Themindsettlesdownforabitand,oops,thereit’sgone,offsomeplaceelse.Itallseemssohopelessandinconsequential.Butyouwanttolearnhowtoappreciatethoselittleblipsofstillness.They’resmallandunassumingtobeginwith,likehouseelves,butwithoutthemthemindwouldgocrazy.Manypeoplecometomeditationwondering,“Whenisthemindgoingtosettledown?Idon’tseeanyconcentrationatall.”Theproblemisthatitdoessettledowninlittlebitsandpieces,butthenwetrashthoselittlebitsandpiecesofconcentration,thoselittlebitsandpiecesofstillness.Theydon’tseemimpressive.Theydon’tseemlikeanythingwecouldrelyon,sowethrowthemaway.
Thisiswhereconvictioncomesin.It’snotamatterofbeingsmartordumb,simplyamatterofholdingontotheconvictionthattheseareskillfulmindstates.Andthetaskissetout:Ifyouwanttofindawaytotruehappiness,youlearnhowtostitchthesethingstogether.Soyoufocusonarisingandpassingaway,butwithaspecificpurpose.Whenthosemomentsofstillnesscome,youwanttounderstandwhy.Whatdidyoudo?Whentheygoaway,youwanttounderstand:Whatdidyoudo?You’renotjustwatchingthemarisingandpassingaway,andleavingitatthat;youalsohaveanagenda.Onceyoubegintonoticeskillfulpatternsofmind,youwanttostitchthemtogether.Whatcanyoudotogiverisetothesemomentsofstillnessagainandagainandagain?Whatcanyoudotokeepthemgoingoncetheyarethere?
AjaanLeeoncecommentedthattherearethreestagesinthemeditation.Oneislearninghowtodoit.Thesecondislearninghowtomaintainit.Andthethirdislearninghowtoputittouse.Thedoingisnotallthathard.Youfocusonthebreath,andthereyouare.Themaintainingiswhat’shard.Yougoshootingpastthebreathoffintheotherdirectiontosomethingelse.Thenyoucomeshootingpastitagain.It’slikealittlekidrunningintothehouse,grabbingasandwich,andrunningbackoutagain,andthenfindingthathe’sdroppedthesandwichashe’srunningalong.
Whatyouneedtodoislearnhowtogetasenseofbalancetherewhenyou’rewiththatmomentofstillness.Andthiswilltaketime.Inthebeginning,youputalotofenergyintoit.Youwonderhowonearthcanyouevermaintainit.Butasthestillnessgrows,itbeginstogiveenergybacktoyou.Itbecomesapositivefeedbackloopinbothsensesoftheterm.Inotherwords,themoreyoudoit,themoreenergyyouhave.Themoreenergyyouhave,themoreyoucandoit.Andit’sagood,positivething.
Sowhenyou’rethinkingaboutdevelopingwisdominyourpractice,don’toverlookthebasics:simplethingsliketheBuddha’scommentthatthedifference
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betweenawisepersonandafoolisthatthewisepersonseestheneedtotrainhisorhermind.Whatmakesapersonfoolishisnotseeingthatneed.You’vegotlotsofsmartpeopleoutthereintheworldwhodon’tseethatneed.Theirtrainingofthemindissimplyteachingithowtothinkindifferentwaysandtomemorizedifferentthings.WhentheBuddha’stalkingaboutintrainingthemind,he’stalkingaboutdevelopinggoodqualities—qualitieslikehonesty,persistence,tenacity,conviction—whicharenotamatterofbeingsmartorstupid,butsimplyamatterofwantingsincerelytofindlong-termhappiness.
That’sanotheroneofhisbasicdefinitionsofwisdom:Itbeginswiththequestion,“WhatwhenIdoitwillleadtomylong-termwelfareandhappiness?”It’sawisequestionbecauseyourealizethatlong-termhappinessisalotbetterthanthequickfix,andthatit’sgoingtodependonyouractions.
Sothebasicwisdomteachingsareoftenthewisest.Ifyoustartgettingoffintooadvancedtheory,it’sveryeasytogetlostandnotevenknowyou’relost,becauseyouthinkyouknowmorethanyoudo.Infact,oneofthemostbasicwisdomteachingsisthis:knowingthatyourownfoolishnessisfoolishness.Thefoolisthepersonwhodoesn’trecognizehisfoolishness,whofeelsthatonlythesubtle,abstractteachingsaregoodenoughforhim.Ifyourememberthatwisdombeginswithyourwillingnesstorecognizeyourfoolishness,thatteachingwillcarryyoufar.
AjaanLeeoncemadethecommentthatwetendtoconfusethings.Wethinktheteachingsthatseembasicandsimplearen’tdeep.Wethinkthedeepteachingsaretheonesthatareabstractandobscure.Butalotoftimes,thoseabstractandobscureteachingsarejustwords;thefactyoucansaythemdoesn’tmeananythingatall.Thedeepteachingsaretheonesthatgiveusadvicethat’susefulallthetime,righthererightnow.Becausewhatuseiswisdomifitcan’tleadtolong-termhappiness,ifitcan’tstopyoufromcausingyourselftosuffer?
AjaanLee’susestheanalogyofapersonwhowantstofindgold.Heknowsthere’sgoldintherockinthemountain.Thepersonwhothinkshe’ssmarttendstothink,“Well,allIhavetodoisjustgooutthere,takealittlepick,andgetthegoldout.Idon’twanttherock,Iwantjustthegold.I’dbestupidtotaketherock.”Butyoucan’tgetthegoldoutoftherockwithapick.Inotherwords,youcan’tgaintheDhammabyfiguringthingsouttoomuchinadvance.Thepersonwho’sgoingtosucceedistheonewho’sconvincedthatthere’sgoldhere,butitmaytaketimeanditmaytakework.Buthe’swillingtoputintheeffort.He’swillingtousehistenacity.Youtaketherock,youcarryithome,andyouthrowitinthefire.Eventuallythefirereachesthemeltingpointofthegold,andthegoldcomesoutonitsownwithoutyourhavingtopryitloosefromtherock.
Inotherwords,youholdtoafewbasicprinciplesandapplythemacrosstheboard—inparticular,thisprincipleofknowingwhat’syourtaskandwhat’snot.
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Ifyouknowwhatyourtaskis,youjuststickwithit.Asforalltheotherworkyoucouldbedoing,youcanletitgo.Youdon’thavetowasteyourtime.
Soasyousitherestillingthemind,it’sliketakingtherockandsubjectingittoheat.Justsithereandwatchaspreciselyasyoucanwhat’sgoingon.Ifthereareunskillfulmentalstatesthatthreatentostitchthemselvestogether,youlearnhowtocut,cut,cutalltheconnections.Asfortheskillfulones,youlearnhowtosewthemtogether.Thatmuchrightthereisgoingtosolvealotoftheproblemsofthemind.
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Arising&PassingAwayAugust25,2008
ThePaliwordforclinging,upadana,hasbeentakenintotheThailanguageandgivenaninterestingmeaning.TheThaiwordisupataan.Andthemeaningthattheygiveisbestillustratedbyanexample.You’resittingaloneinahutintheforestandyouhearsoundsoutside—maybethesoundofapersonwalkingaroundyourhut,alittlesoundhere,alittlesoundthere—andthemindstitchesittogethertothepointwhereyou’reconvincedthatthere’saghostoutside.That’supataan.Youcreateawholenarrative,youcreateawholeotherbeingoutthere,simplyoutoflittlebitsandpiecesofsounds.Youcanstitchitintosomethingthat’sreallyscary,overwhelming.
ForalongtimeIdidn’tunderstandhowthatwasrelatedtothePaliwordupadana,clinging.Butifyoustopandconsiderhowweclingtoouraddictions,youbegintoseetherelationship.Ifyou’readdictedtoacertaintypeofbehavior,youcreateawholenarrativearoundyourneedforthatbehavior.You’reapersonwhohasthatkindofneed.Butwhatdoyoucreatethatsenseofneedoutof?Littletinysensationsinthebody,littlethoughtsthatflitthroughthemind.
Saythatyou’vebeenaddictedtocigarettes.Therearecertainsymptomsinthebodythatyoutendtotrytotreatwithacigarette.Afterawhile,youbegintointerpretthosesymptomswhentheycomeasasignofaneed.You’vecreatedtheneedoutofwholecloth.Notquitewholecloth,therearelittlesensationsinthebody,sensationsinthebackofyourhands,andsensationsinyourchest,whatever.Butyoutaketheselittleimpulsesandyoumakethemmorethantheyare.Youalsocreateasenseofyourselfaroundthat:youarethepersonwiththataddiction,youarethepersonwiththatneed.
ThisisaverydirectwayofillustratingtheBuddhistprinciplethatoursenseofselfcanleadtosufferingbecausewecreateasenseofselfthatactuallywantssomethingunhealthy,eventhoughitknowsit’sunhealthy.Thewaytoworkaroundthatisthroughthediscernmentthatcutsthroughyourclinging.OneoftheBuddha’sdefinitionsforthestrengthorfacultyofdiscernment—“faculty”herebeingabadtranslationforthePaliwordindriya.Itmeansmorelikeadominantfactorinyourmind,somethingthat’spowerfulandstronginyourmind.Oneofthedefinitionsforthestrengthorfacultyofdiscernmentisknowledgeofthingsarisingandpassingaway,orsimplyknowledgeofarisingandpassingawaywithouteventhe“things”—justtheprocessofarisingandpassingaway.It’susuallyinterpretedasaveryadvancedstageofvipassanaor
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insight.Butyoudon’thavetowaituntilyou’reinanadvancedstage.Youcansimply
lookatwhat’sgoingon.Whatarethesensationsthattriggerthewholestorylinethatsays,oops,there’sthatneedshowingitselfagain.Canyoulookjustatthesensationsarisingandpassingaway?Becausepartofthatstorylineisthatwhentheyariseandpassaway,they’regoingtocomeback,andthey’regoingtokeepcomingbackuntilyoufinallygiveintothem,whichisaveryunskillfulstoryline.Yes,theywillcomeback,butthey’llgoaway.Andthey’llcomeagainandthey’llgoawayagain.Ifyouresistgivingintothem,it’snotthecasethatthey’regoingtogrowbiggerandbiggereachtimetheyreturn.They’llsimplygoawayagain.
Ofcourseit’shelpfultohaveanalternativewayofdealingwiththosesensations.That’swhywepracticeconcentration,togivethemindareadyaccesstoasenseofwell-beingthatitcantapintowheneveritneeds.Andaroundthatsenseofwell-beingyouwillcreateadifferentsenseofself.You’rethecompetentpersonwhocanaccessthiswell-being.
Soyouprovideyourselfwithadifferentstoryline,adifferentstandingpointforthemind.It’snotaprecariousplacethat’spushedaroundbytheslightestlittleimpulse.Itcanstandfirmandbegintoquestionthoseinterpretationsthatyouusedtobuildaroundthelittleimpulses,thestorylinethatsays,sincethoseimpulsesaregoingtocomeagain,youmightaswellgiveintothemnowsotheydon’tcomebackstronger.Butevenwhenyougiveintothem,they’llstillcomebackagain,andthenyougiveintothemagain—althoughit’shardtosaythatyougiveintothesensation.Thesensationjustcomesandgoes.Yougiveintothestoryline.Yougiveyourcredencetothestorylinethatsays,“Ineedthis.”
Thesexdriveisagreatexampleofthis.Certainsymptomsariseinthebodyandthemind.Yousay,“Oops,thereitgoes.Gottogivein.”Butthosesymptomscomeandthentheygo.It’snotthatthebodyneedssex.Itcansurviveperfectlywellwithoutit.Themindcreatesastory,asenseofself,asenseofwhat’soutthereintheworld,asenseofwhat’sinsideinherethatwouldinduceyoutogiveintothedesireforsex.Buttheactualimpulse—ifyousitthroughitandlearnhowtobreathethroughit,andlearnhowtorelaxthebodyaroundit—isnotthatoverwhelming.
Wetalkoftenaboutthisintermsofphysicalneeds,butthebodydoesn’treallyhavethatmanyneeds.It’sperfectlycontenttodie.We’retheoneswhowantittosurvive.We’retheoneswhowantittofeedanddoalltheotherfunctionswelike.
Soyouhavetolookintothemindtoseehowthemindstitchesthingstogetherinthisprocessofupataan,stitchinglittlesensationstogetherandmakingabiggerdealoutofthemthantheyhavetobe.
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ThisisoneofthereasonswhytheBuddhahasusfocusonjustarisingandpassingaway;what’simmediatelyapparent,immediatelypresenttothemindwithoutgoingintothestoriesofwhetherthere’ssomethingbehinditoutthere,orsomethingexperiencingit,orsomeagentinherethat’sexperiencingitandreactingtoit.Justlookatthesensationscomingandgoinginandofthemselves,andyoubegintorealizethattheydon’thavetheforceyouattributedtothem.Theonlyreasonyouattributedthatforcetothemisbecauseyouwantedtousethemasanexcuse,butwhenyoucanbegintoseethattheyleadyouintounskillfulbehavior,youdon’thavetoplayalongwiththoseattributionsanymore.
SotheBuddhagivesyouatwo-prongedapproachhere.Oneistogetthemindintoconcentration.Thisiswhystrongconcentrationissoessentialtothepath.AstheBuddhasaid,eventhoughyoumayseethedrawbacksofsensualdesires,ifyoudon’thavethesenseofpleasurethatcomesfromjhana,youcan’twithstandthem.You’vegottohaveanalternativesourceofhappiness,analternativesourceofpleasureandease.Andatthesametime,youneedtherightwayoflookingatthings.
WhentheBuddhasetoutdependentco-arising,hewasn’ttryingtoimpresspeoplewithwhatacomplexideahecouldcookup.Someofthemostimportantfeaturesofdependentco-arisingarerightonthesurface.Andoneofthosefeaturesisjustthat:youlookatthingsonthesurfacewithouttryingtoguessatwhatliesinthedepths.Youreducethesethingstosimply,“Thereispassingaway,arisingagain,passingawayonthesurface.”Youseethattheyarenotnearlyaspowerfulasyouthoughttheywere.Theyarenotnearlyascompellingasyouthoughttheywere.Thatputsyouinapositionofgreaterstrength.
Whenyoulearntolookatthesethingssimplyasstressarisingandstresspassingaway,realizingthatyouhavebetterwaysofdealingwiththosesimplesensations,itgoesalongwaytowardovercomingwhateveraddictionsyoumayhave.Thedeep-seateddrivesyouattributetothemindarepowerfulbecauseyouthinkthatthey’redeep-seated.Whenyoulearntoseethemsimplyasconstructsthatyou’veplacedontopofverysuperficialandephemeralsensations,thingsthatcomeandgoveryquickly,itmayseemdisorientingbecauseyoursenseofwhoyouareisoftenbasedaroundtheso-calledneedsyou’vecreated.Butwhenyou’vegotanalternativewayoffunctioning,analternativewayofseeingyourself,you’renotsothreatenedbytheideaoflettinggoofthoseoldways.
Sothecombinationofrightconcentrationandrightviewcanhelpyoupasstheseissues.IremembertalkingtoascholarwhowasveryconcernedthatBuddhismnotbetreatedasapsychology.Itwasmoreseriousthanthat,hesaid,itwasaphilosophy,it’sametaphysics.Hedidn’tliketheideathatitwasjustatherapy.AndIcountereditbysayingthatIdon’tliketheideathatit’sjusta
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philosophy.Therapyismoreimportant.Rightview,rightconcentration:Thesearemeanttobetherapyforthewaysthemindcreatessufferingforitself.Becauseaddictionisawayitcreatessuffering,youwanttobeabletousethesetoolstogetpastyouraddictions:youroldwaysofclinging,thestoriesyoucreateaboutthebeinginsideandthesituationsoutsidethatyoustitchtogetheroutofsensationsthat—whenyoureallylookatthem—arereallynotthatpowerfulatall.Whenyoulearnhowtoletgoofthathabitofstitchingthingstogether,youfindthatyourproblemsarenotnearlyasoverwhelmingasyouthoughttheywere.Youcangaintheupperhand.
Sokeepthispointinmind.TheThaiwayofinterpretingupataanmaynotquitecorrespondwithwhat’sinthePaliCanon,butitdoesgiveagoodinsightintotheprocessofhowclingingworks,andhowtotaketheclingingapartsoyoudon’thavetokeepsufferingfromit.
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TurtleMeditationAugust27,2008
Oneofthereasonsconcentrationissocentraltothepathisthatthemindcanseethingsmoreclearlywhenit’sstill.Notonlythat,itcanfeelthingsmoreclearlyaswell.Asyougetmoresensitivetothebreath,youbecomemoresensitivetothewholerangeofenergyinyourbody.Youcanseewhereyou’reholdingthingsin,whereyou’recoveringthingsup.
Youcanalsoseetheimpactofyouractions.Whenyou’rereallysensitiveinside—ifyoudosomethingunskillful,saysomethingharsh,oryouharmsomebodyelse—youfeelitmoreintenselyinside.Thatoldsayingthatyourparentsoftensaidwhentheywerehittingyou,that“Thishurtsmemorethanithurtsyou,”andyoudidn’treallybelievethem:Itreallydoesapplytomeditators.Sometimesyousaysomethingalittlebitharshtosomeoneelseandtheyhardlynoticeit,butyoufeelit.Ithurts.
Weweretalkingtodayaboutsomeofthebasicprinciplesinthepaththatallowyoutobemorecompassionate,andthisisoneofthem:thefactthat,asthemindgetsmoreandmorestill,youaremoreandmoresensitivetotheenergiesinyourbody.Yousensetherepercussionsofyourwords,yourdeeds,andyourthoughts.Youseethatevenathought,asitappearsinthemind,willhaveanimpactontheenergyinthebody.Infact,whenitfirstappears,it’sontheborderlinebetweenthetwo.
Whenthemindisreallystillandfillsthewholebody,yousenselittlethoughtsbeginningtoform,likelittlecystsorknotsinyourenergyfield.Andwhenathoughtfirstappears,it’shardtosaywhetherit’sphysicalormental.It’sboth.Orithasbothaspects.Andifyou’reonthelookoutforthoughts,ifyou’rewantingthoughts,youcanturnthatlittleknotofenergyorcystofenergyintoafull-blownthoughtworld.Onceyougetintothatlittleworld,youcantravelaround.Whichiswhywelikethesethoughtworlds.Theyseemtotakeusplaces.
Buttheykeepcomingbacktothesameoldplace.Andthethrilloftherideoftendisappearsveryquickly.Ifathoughtwasunskillful,ifinvolvedgreed,anger,delusion,lust,jealousy,fear,orwhatever,itwillhaveanimpactonthemind.Themindwillquiverinacertainwaythatletsyouknowthatthiswasunskillful.Andthequiveringdoesn’tlastjustforafewseconds.Sometimesitgoesonforawholeday.Ifyouletyourselfgetinvolvedinunskillfulthoughts,spinningoutthoughtworldsoflustoranger,thenwhenthetimecomestosit
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andmeditate,youfindthatthemindisstillreverberating.Sothestillnesshereisagoodcheckonyouractions.Oneofthebasic
principlesisthatfollowingthepreceptshelpsyourconcentration,andyourconcentrationhelpsstrengthenyourdiscernment.Buttheinfluencesgointheotherwayaswell.Themorediscernmentyoubringtoyourconcentration,thestrongerit’sgoingtobe.Themoreconcentrationanddiscernmentyoubringtoyourprecepts,thelessharmfulyouractionsaregoingtobe.Becausetherestraintyouexercisebecomessomethingthat’snotjustamatteroftheprecepts.Anythingthat’sunskillful,anyintentionthatwouldhaveaharmfuleffect,younotice.Youfeelit.Anditdoesn’tfeelright.
AjaanSuwatoftencommentedonhowwhenyougetthemindconcentrated,itbecomesbothtoughandtender.Toughinthesensethatitcanwithstandallkindsofunpleasantsensorycontact.Whenthebodyisinpainbutthemindisstrong,youcanbewiththepainandnotsufferfromit.Whenpeoplearebeingharshwithyou,youcandevelopanenergyfieldaroundthebodybystayingwiththebreath,lettingthebreathfillthewholebodysothattheirenergycan’tpenetrateyourenergyfield.Whenyoufullyoccupyyourbodyinthisway,theirnegativeenergygoesrightpastyou.Youdon’tsuckitin.Youdon’tabsorbit.Sointhatsense,theconcentratedmindistough.
Butit’stenderinthesensethatitbecomesverysensitive.Andparticularly,youbecomesensitivetoyourownactionssothatyourvirtueisnotsimplyamatteroftheprecepts.Itbecomesadeeperqualityofthemindsothateventhoughthethingsyoudomaynotbeagainsttheprecepts,butifthey’reharmful,youknow.Andthatknowinghelpsrefineyourrestraint.
ThisisapointAjaanLeemadeinhisbookTheCraftoftheHeart.AndIthinkhepickeditupfromAjaanMun,becausealotoftheDharmainTheCraftoftheHeartcomesfromAjaanMun.Thepreceptshelpconcentrationanddiscernment,concentrationhelpsyourpreceptsandyourdiscernment,andyourdiscernmenthelpsyourconcentrationandyourprecepts.Thesethreeaspectsofthepathhelponeanotheralong.
Thiscombinationoftendernessandtoughness:Agoodimageforameditatorisaturtle.Theturtle’sbodyisoneofthemostsensitivebodiesinthewholelizardkingdom.Soitneedsthatshellforitsprotection.Inthesameway,youwantthetoughnessofconcentrationtoprotectyoufrombeingweakinthefaceofadverseconditions,soyoudon’tpickupnegativeenergies,soyoudon’tgetknockedoffcoursebyunpleasantsights,orsounds,orsmells,ortastesortactilesensationsorideas.That’sthetoughnessyouwant.
Asforthetenderness,it’satendernessinside,whereyou’resensitivetotheslightestthought,theslightestword,theslightestaction.It’spossibletomeditate
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andgetconcentratedandnothavethiskindofsensitivitybecauseyourconcentrationisn’timbuedwithdiscernment.Therearepeoplewhocangettheirmindsthoroughlyconcentratedandstillbeveryharmfultoothersbecausetheirconcentrationisone-sided,narrow,loadedwithdenial.
Butwhenyourconcentrationisthesortthatfillsthewholebodyandit’simbuedwithdiscernment—thisisthekindofconcentrationyou’redevelopinghereasyouworkwiththebreath—themoresensitiveyougettotheslightestvariationsinthebreath,themoresensitiveyouaretotheleastlittlebitofstressthatyou’recausingyourself,themoreyou’reimbuingyourconcentrationwithdiscernment.Thenasyouspreadthebreathtofillthewholebody,orspreadthatsenseofeasetofillthewholebody,therangeofyourconcentrationissuchthatyourgazebecomesallaround.ThetexttalksoftheBuddhaasanall-aroundeye.Andwhattheymeanisthathiswholebodywassensitive.Therangeofhisgazewas360°.That’sthekindofqualityyouwanttodevelopinyourconcentrationsothatitbecomesabasisforskillfulactionineveryaspectoflife,bothinsideandout.
Asyoumeditate,you’reexercisingthefourbrahmaviharas.Goodwill,intermsoftheconcentrationpracticeorfocusingonthebreath,meansthatyouwantthebreathtobeascomfortableaspossible.Compassionheremeansthatwhenyoufindthatit’suncomfortable,youdowhatyoucantomakeitmorecomfortable,makeitmorepleasant.Ifit’salreadypleasant,thenyouexerciseempatheticjoy,appreciatingthefactthatyoucandoit.Youhearofsomemeditatorswhofeelthattheydon’tdeservethepleasurethatcomesfrommeditation.Theyfeeluncomfortablefeelinghappy.Ifyoufindthatyouhavethatproblem,recognizeitasaproblem.You’renotbeingrealistic,you’rebeingonesided.Learnhowtoappreciatethefactthatyes,youcangetthebreathtobecomfortable,andthebodycanbefilledwithasenseofeaseandwell-being,andthatthere’snoissueofdeservingornotdeservingthispleasure.It’ssomethingthatyoucanlearnhowtouseskillfully,bothforyourownsakeandforthatofothers,sodon’tshyawayfromit.
Thenthereareareaswhereyoucan’tmakethebreathcomfortablenomatterwhat:That’swhenyouexerciseequanimity.Iftherearepartsofthebodythatarepainfulandthebreathcan’tdoanythingforthepain,youlearnhowtoexerciseequanimitythere.Thiswayyou’regettingpracticeinthebrahmaviharas,learninghowtodevelopagoodwill,compassion,empatheticjoyandequanimitythatareuniversal,limitless.Thenyoulearnhowtoapplythesedifferentemotionsasappropriate.
Soasyougetmoresensitiveinside,itputsyouinabetterpositiontobemoresensitivetowhatyou’redoingoutside,moresensitivetowhattheappropriateapproachesmightbe.Inthiswaythepracticeofmeditationisnotselfish.The
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ideathatit’sselfishisbasedontheideathatyourwell-beinghastoconflictwiththewell-beingofothers,thatyouhavetochooseoneortheother.TheBuddha’sinsightwasthatifyoulookforgenuinewell-being,youfindthatitdoesn’tconflictwithanybodyelse’swell-being.Itactuallyfosterstheirs.Onecommonimageisofcandles.Eachpersonisholdingacandle.Youhavealitcandle.Thefactthatyoursislitmeansthatyoucanhelplightotherpeople’scandles.Yourflameisnotdiminished.Andovertime,asmorecandlesgetlit,theybringmoreandmorebrightnessforeveryone.
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TrueProtectionfortheWorldAugust31,2008
Peoplesometimesask:Withalltheeviloutthereintheworld,withpeoplewillingtokillinordertomaintaintheirpowerandwealth,howcanyousitherewithyoureyesclosed?Therearetwoanswerstothat.Oneisthatwe’renotjustsittingherewithoureyesclosed.We’retrainingthemind.Whenyouunderstandthat,theotheransweris:Howcanyounotsithereandtrainyourmindgivenallthebadexamplesoutthereintheworld,allthedangersoutthereintheworld?Whereelseareyougoingtofindthestrengthtomaintainyourvirtue,tokeepyourgoodnessalive?Thenourishmentthatkeepsyourgoodnessalivehastocomefromwithin.
Yourgoodnessissomethingthathastobeindependentofwhetherotherpeoplearegoodorbad.Otherwiseyourvirtueisnotdependable.Andthat’soneofthescariestthingsthereisintheworld:whenyourealizeyoucan’tdependonyourgoodness.Youcan’tdependthatyouwillalwaysbekindandcompassionate.Ifthemind’sfoodsourceisoutside,therecanalwayscomeapointwherewhenyoufeelthatyourfoodsourceisthreatened,andyou’llwanttofightback.
Whenyourhappinessdependsonthingsoutside,it’snotjustthecasethatyourhappinesscanbethreatenedfromoutside,butyourgoodness—yourdeterminationnottoharmanyone,nottoengageinviolence—canalsobethreatenedfromwithin.Yourunupagainstlinesthatyou’vedrawn:“Aslongasthisisn’tthreatened,I’mokay.Ifthisgetsthreatened,thenthere’strouble.”
Butifyourhappinessbaseiswithin,it’ssecure.Yourgoodnessissecure.Andthat’simportant.Becausewhatdowehaveasourtreasuresinlife?Ourownactions.Thematerialthingsthatweuse,therelationshipsthatwehave,thosearenotreallyours.Weusethemforawhile,andwetakecareofthemforawhile,butthenwegetseparated.Sabbesankharaaniccati.Allthingsfabricated,allthingsconditioned,areinconstant.They’restressful,notself.Youhavetothinklongandhardaboutthat.
Whenyoudo,yourealizethattheonlywaytorespondtothatreflectionistotrytofindsomethingofsolidworthinside.Thathastobeyourtoppriority,sothatyoucanfindagoodnessthat’sunassailable,somethingthat’strulydependable,thatnobodyelsecantouch.Onceyou’vegotthat,you’resafe.Youcantrustyourselfasyougointotheworldanddealwithuntrustworthy
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situationsoruntrustworthypeople,knowingthattheycan’ttouchwhat’sreallyvaluableinside.Theworldneedsmorepeoplelikethis.IftheBuddhahadwaiteduntiltheworldwasstraightenedoutbeforehewasgoingtogoforawakening,heneverwould’vegottenthere.
Youhavetoworkforawakening,forinnerperfection,inthemidstofanimperfectworld.You’reasgenerousasyoucanbe.You’reasvirtuousasyoucanbe,bothbecauseit’sgoodfortheworldandbecauseit’sgoodforyou.Youspreadgoodwilltoallbeingswithoutthinkingaboutwhethertheydeserveyourgoodwill,becauseyouneedyourgoodwill.Youneedyourgoodwillforallbeingsbecausethat’sthebeginningpointinlearninghowtobetrustworthyinyourdealingswitheverybody,peoplegoodorbad.Iftherearepeopleouttherethatyouthinkdon’tdeservegoodtreatment,don’tdeserveyourgoodwill,you’renotgoingtotreatthemwell.Thenthatbecomesyourkarma:yourlackofskill.SomepeoplebelievethatyouhavegoodwillforotherpeoplebecauseeverybodyhasBuddhanature,asifonlyBuddhasweredeservingofyourgoodwill.Butifyourealizethatanybodyoutthereisgoingtobesubjectedtoyouractions,youwanttomakesurethattheimpactyouhaveonthatpersonisharmless.Onlythenareyousafe.
ThisiswhyalltheBuddha’steachingsareconsideredtobeprotections.They’repartofourrefugetoprotectusfromourselves,fromourownlackofskill.WetakerefugeintheBuddha,theDharma,theSangha,notinhopestheyaregoingtocomedownandsaveus,butbecausethey’regoodexamples.Youthinkoftheexampletheyset,orthehardshipstheBuddhawentthroughinordertofindawakening,andthestandardsoftheDharmathatheleftbehind,andthatinspiresyoutofindprotectioninthosestandards,tofollowhisexample,aswell.
There’sthatfamoussimileofthetwo-handledsaw.TheBuddhasaidthatifbanditsweretocaptureyou,pinyoudown,andtosawoffyourlimbswithatwohandledsaw,anyonewhowoulddirectillwilltowardthosebandits,wouldnotbedoinghisteaching.Thisisanextremeexamplebutit’smeanttobeextremesothatitwillstickinyourmind,sothatwhenotherpeoplesayharshthings,ordoharshthingstoyou,ortothoseyoulove,ortothoseyoufeelsympathyfor,youcan’twishilltothosepeople,becauseyourealizethey’recreatingalotofbadkarmaforthemselves.Thisisapartofcompassion.Whenyouseepeoplewhoarecreatingthecausesforsuffering,you’vegottohavecompassionforthem,eveniftheyhaven’tyetstartedsufferingyetfromthat.
Thisisanextensionofgoodwill.Thefourbrahma-viharas,orsublimeattitudes,basicallycomedowntotwo.There’sgoodwillandthenthere’sequanimity.Thengoodwillgetsapplied.Whenyouseepeoplearesufferingorarecreatingthecausesforsuffering,youfeelcompassionforthem.Whenpeoplearehappyorcreatingthecausesforhappiness,goodwillmeansthatyourejoicein
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theirhappiness,orthewisdomoftheiractions.Youappreciatewhatthey’redoing,orwhatthey’reexperiencing.That’sgoodwillapplied.
Thenthere’sequanimity.Whenyourealizethatcertainthingsarebeyondyourcontrol,eitherbecauseofthatperson’spastkarmaoryourpastkarma—peopleforwhomyouwishwellbuttheykeepondoingunskillfulthingsortheyaresufferinginwaysthatyoucan’tstop—youhavetohaveequanimitytheresothatyoudon’twasteyourtimetryingtochangethingsyoucan’tchange.Thatwayyoucanfocusyourtimeandenergyonareaswhereyoucanmakeadifference.
Thisisoneofthereasonswhywehavethatchantonthefourbrahmaviharaseveryeveningbeforemeditation,toremindusofourmotivationinthepractice.Weneedthoseattitudes,bothtohelpimmediatelyinthecourseofthemeditation,andtocarryintoourdailylifetoprotectourselvesfromourownunskillfulimpulses,ourunskillfulintentions—sothatwecanbecomeourownrefuge.
Inotherwords,whenyouinternalizetheexampleoftheBuddha,andtheDharmabecomespartofyourdailybehaviorinyourthoughts,yourwords,andyourdeeds,therewillcomeapointwhereyoutouchtheDeathless.Andfromthatpointonyoubecomeatruerefugeforyourself,andarefugeforothers.Again,youcan’tsavethemfromtheirunskillfulbehavior.Butyoubecomeanexampleforthem.You’repartoftheSangharefuge,orthegemoftheSangha.
Sothispracticeofsittingherewithyoureyesclosedtrainingyourmindisnotaselfishthing.It’sprotectionforyourselfsothatyoueventuallybecomearefugeforothers.Wecan’twaituntiltheworldgetsstraightenedoutbeforewestraightenoutourownminds,becausethecauseisinthemind.Theworldoutthereistherealmofeffects.Therealmofcausesisinhere:That’soneofthebasiclessonsofdependentco-arising.Allthecausesofsufferingcomepriortoyourengagementwiththeworld.Ifyouwantotherpeopletochangetheirbehavior,you’vegottostraightenoutyourbehavior.Youhavetowalkyourtalk,sothatyourtalkiscompelling.Youcan’tforceotherpeopletofollowyourexample,butatleastyouestablishthatexamplehereintheworld.It’sgoodtohavetheseexamplesintheworld.Otherwisetheworldwouldbeatotallydepressingplace.
Soasyouremaintruetothepractice,youlearnthetruthofthepractice.That’swhat’sspecialabouttheDharma.Unlessyouaretrue,youcan’tfindthetruthoftheDharma.Andthenyoucanembodythattruthinyouractions,inyourwords,inyourthoughts.That’swhenitbecomesakindofprotection.
There’sapassageintheCanonwhereKingPasenadicomestoseetheBuddha.Pasenadiisaninterestingcharacter.Hestartsouttotallyclueless,buthegainsfaithintheBuddha,beginsspendingtimewiththeBuddha,andstarts
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thinkingabouttheDharmaonhisown.HecomestotheBuddhaeverynowandthen,andhereports,“Youknow,I’vebeenthinkingaboutthis,andIrealizedx,x,x,”whatevertheissueis.
Inthisinstancehe’sbeensittinginjudgmentonacourtcase.Thatwaswhatkingsdidbackinthosedays.Theydidn’thavejudges.Thekingsthemselveswerethejudges.HetoldtheBuddhahehadbeensittingonacourtcasewherepeoplewhowerewealthyandhadeverythingtheyshouldneedwerestillwillingtolieandcheatandkillinordertogetmorewealth.Hesaid,“I’msickandtiredofjudgingthishumanrace.Peopleneverhaveasenseofenough.”AndtheBuddhasaid,“Yes,that’sthewayitis.Youwillnevergetpeopletoapointwheretheyhaveasenseofenoughunlesstheystartlookingelsewherefortheirhappinessasidefrommaterialthings.”
AtanotherpointPasenaditellstheBuddhathathe’ssuddenlyrealizedthatpeoplewhospendalltheirtimebuildinguparmiesaren’treallyprotectingthemselves.Aslongasthey’restillactingongreed,anger,anddelusion,theyleavethemselveswideopenforsuffering.AndtheBuddhasays,Yes,that’sright.Armiesarenotaprotection.Yourgoodkarmaisyourprotection.Yourgoodthoughts,yourgoodwords,yourgooddeeds:thoseareyourprotection;protectionagainstyourself,yourownunskillfulhabitsandprotectionagainsttheunskillfulhabitsofotherpeople.
Soasyoumeditate,you’recreatingprotection:protectionforyourself,protectionfortheworld.Thebestprotectionthatahumanbeingcancreate.Don’teverletyourselfbeswayedfromthispractice.
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ToBeYourOwnTeacherSeptember3,2008
OncewhenIwasinThailand,IhappenedtoattendafuneralforAjaanKokaew,whohadbeenastudentofAjaanSao.DuringthefuneralImetamonkwhomentionedtomethatheknewhecouldn’tlivewithanyajaan.Hewastoobullheadedandwouldgetintoalotoftrouble.Hewantedtogooffandstayintheforestbyhimself.SohehadgonetoAjaanMahaBoowaandaskedhim,“HowcanImakesurethatmypracticedoesn’tgooffcourse?”AndAjaanMahaBoowarespondedwithastandardteachingintheCanonaboutthreepracticesthatcan’tgowrong:restraintofthesenses,moderationineating,andwakefulness.
Soasyou’relookingafteryourownpractice,learningtobemoreandmoreresponsibleforlookingafteryourself,it’sgoodtokeepthesethreeprinciplesinmind.Whenyoukeeptheminmind,you’realotlesslikelytogooffcourse.
Thefirstone,restraintofthesenses,isdefinedaslearninghowtoseethelittlethingsthatsetthemindoff.Whenyoulookatsomething,whatarethedetailsthatsetyouoff?Andthenyoulearnhownottofocusonthosedetails.Noticethismeansthatinsteadofputtingblindersonyourselfandnotlookingornotlisteningtothingsatall,itmeansthatyoureallyexaminethewayyoulookandthewayyoulisten,tryingtofind,whenyoulookatsomething,whatexactlyisitthatexcitesyourlust,orexcitesyouranger?Andthesamewhenyoulisten.Whatpreciselyarethefeaturesofwhatyou’relisteningto?Itmaybethetoneofvoicethatsetsyouoff,oritcouldbetheactualthingsthatarebeingsaid.Andsoondownthelinewithallthesenses.Youtrytolookmorecarefullyathowyoulookandlisten,sniffaromas,andtasteflavors.
Whenyoudothat,youbegintoseethatthelittledetailsdon’treallyamounttomuch.
Therereallyisn’tmuchtheretogetworkedupabout.Youstartlookingaroundthedetailsandyoubegintoseethatthere’salotofstuffthat,insteadofexcitingyourlust,woulddiscourageit;insteadofexcitingyouranger,wouldcalmyouranger.Whichmeansthatyouhavetolookinamoreall-encompassingway;youhavetolisteninamoreencompassingway.Note,though,thatifyoufindthelittledetailsstillsetyouoff,justlearnnottofocusonthosedetails.Focusonsomethingelse,somethingthatmightbeneutraloractuallycounteractstheresponseyouhavetotheoriginaldetails.
Butasyouworkmoreandmorewiththisprincipleofrestraintofthesenses,
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youcometoseehowthelittledetailsthatsetyouoffarereallyveryminor,veryincidental.Ifyoulookattheprocessofhowthemindgoesaboutlookingandlistening,youseethatthedetailsthemselvesarenotthatmuch.Yourmotivationtogolookingandlisteningtobeginwith:That’soneofthebigproblems.
Inthiswaythispracticeturnsyoubackmoreandmoreonthemindanditsintentions.That’swhenyoubegintoseethatprocessofflowingoutthatAjaanLeetalksabout.Hesays,youhaveyourbasicawareness,thenthemindgoesflowingout.Andtheflowistheasava,it’stheeffluentthere.It’seithersensuality,views,becoming,orignorance—oneofthesefour—thatcausesyoutogoflowingoutaftersightsandsounds,smells,tastes,tactilesensations,andideas.
Sowhenyouengageinthispracticeandkeepafterit,youfindthatthereislotsofmaterialforpracticeallthroughouttheday,evenwhenyou’redoingotherthingsasidefromsittingandmeditating.There’salottocontemplateabouthowyou’regoingthroughlife,whatmotivatesthewayyouengageintheworld.Ifyouseesomethingunskillful,youfigureoutwaystokeepitincheckeitherbysimplysayingNotoit,orafterawhileofsayingNoagainandagainandagain,youbegintoseethere’sakindofpressurethatbuildsupbehindtheimpulse.Andthemoreyouacknowledgethepressure,themoreitwillexplainitself.Themindwillstartmakingdemands.Ifitinsistsonthatpieceofcandy—eyecandyorearcandyornosecandy,whatever—youcanstartunderstandingitbetter,whereitcomesfrom,andwhy.
Sothisisagoodpractice,notonlyforgettingthemindtolearnhowtoavoidtheissuesthatwoulddisturbitsconcentration,butalsotogainunderstanding,gaindiscernmentintohowittriestolookforfoodinthesenses,andlearninghowtodoitmoreskillfully.
Moderationineatingmeansthatyouwatchwhatyou’redoingwhileyoueat.Noticeyourmotivationforwantingalittlebitmoreofthatfood,alittlebitmoreofthis.It’sagoodexerciseforfiguringout:Exactlyatwhatpointareyoureallyfull?Andthemindwillsay,“Well,Ineedmore.Afterall,there’sjustonemealaday.I’vegottostuffinalittleextrafortheevening,alittleextraforalltheworkI’mgoingtobedoing.”AndtrysayingNotothatvoice.
AjaanChahsaystoeatuntilthepointwhereyouknowthatinfivemoremouthfulsyou’regoingtobefull.Stopatthatpointandthenjustfillyourselfupwithwater.Todothisrequiresrealsensitivity,noticingnotonlywhenyouarefull,butalsowhenyou’refivemouthfulsawayfromfull.Andremindyourselfoftheadvantageofnotovereating.You’renotweigheddown.It’saloteasiertomeditatesoonafterthemeal.Andyoucanbegintoquestionwhatthemind’sdemandsareonhowmuchitneedsandhowmuchwhatiteatsisgoingaftertheflavor.
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Thisconnectstorestraintofthesenses,inthesenseoftaste.Whenyou’reeatingsomething,exactlyhowlongdoesthegoodtastelastinyourmouth?Notthatlong.It’sveryshort.Atthesametime,ifthere’sademand—“IneedX-amountofcalories,orXamountofproteinorwhatever”—experimenttoseehowmuchyoureallyneed.Trydoingwithlessandlessforawhile,andseehowthebodyresponds.
Sointhiswaytoo,moderationineatinggivesyouachancetoimprovetheconditionsforconcentrationandtogainsomediscernmentintoyourmotivation:whyyoueat,whatyou’relookingforwhenyousitdownandstartputtingfoodintoyourmouth.
Wakefulness,inthetexts,isdefinedasfollows:Duringtheday,divideyourtimebetweensittingandwalkingasyoupractice.Inotherwords,givethewholedaytothemeditation.Andthenatnight,spendthefirstwatchofthenightsittingandwalking,tryingtobanishanysleepinessfromthemind.Duringthesecondwatchofthenight,whichisroughly10p.m.to2a.m.,yourest.Butwhenyouliedown,youliedownmindfully,withtheintentionthatassoonasyouwakeup,you’regoingtositup.You’renotjustgoingtoturnoverandliethere,enjoyingthepostureoflyingdown.Thenyouspendthelastwatchofthenightsittingandwalkingagain,tryingtobanishsleepinessfromyourmind.
Nowyoumayfindthatyouhavetoadjustthisintermsofhowmanyhoursyoupersonallyneed.Buttwopointsareimportant.Oneisthatwhenyouliedown,youliedownwiththeintentionthatassoonasyouwakeup,you’regoingtogetupandimmediatelytrytocontinuewiththemeditation.
Duringtherestofthedayifyou’renotmeditating,askyourselfwhy.Youmayhavesomegoodreasons.You’vegotchorestodo,thisandthat,butyoucanmeditatewhiledoingthechore.Andifyoudon’thaveagoodreasonfornotdoingformalmeditation,makeitahabitthatyoujustdropwhateveritisthatyou’replanningtodo.Thiswayyoucanrideherdonyourself,sotheajaandoesn’thavetorideherdonyou.Youbecomemoreresponsibleinyourmeditation.
AjaanFuangdescribethisasbeinglikeateacherwhokeepsafterthestudents,makingsurethattheydotheirlessonsinlinewiththelessonplansfortheday.Otherpeoplecan’trideherdonyouinanywaynearthewayyoucouldrideherdonyourselfifyoureallywantedit.Youhavetolearnhowtodothisinsuchwaythatyoudon’tpush,push,pushandthensnap.Partofbeingaresponsiblematuremeditatorisknowinghowmuchyoucantake.Butyoudon’twanttopushyourlimits;youwanttopushtheenvelope.Ourgeneraltendencyisforourideaofmoderationtobeprettyslack.Soyoucouldlearnhowtopushyourselftoohardforawhile,andthenbackofffromthatalittlebituntilyoufindthepointthat’sjustright.Andforeachofus,thisisgoingtobeadifferent
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pointintermsofhowmuchsleepyouneed,howmuchyoucanpushyourselfinthepractice.Buttheimportantprincipleisyoulearntoberesponsibleforyourself—becausethisishowdiscernmentisdeveloped.
Allthesepracticesareaimedatdevelopingdiscernment.That’swhytheycanbeaguidelineforsomeonewho’spracticingonhisownoronherown.Thisisnotjustamatterofsettinguprulesandabidingbythem,butit’salsolearningsensitivitytowhat’sactuallygoingon:whatpushesyouwhenyou’relookingatthings,whatpushesyouwhenyou’reeatingthings,whatpushesyouwhenyou’remakingyourchoicesforwhatyou’regoingtodoeachhouroftheday.Learnhowtoquestionanyimpulsesthatseemtobeunskillful,howtoencouragetheonesthatareskillful,andhowtorideherdonyourselfinawaythatreallyissensitivetowhat’sjustright.Forthisabilitytofindwhat’sjustrightisanextremelyimportantprincipleindevelopingdiscernment.
Sothemoreyoucanbecomeyourownteacher,thebetter.Thediscernmentthat’sinvolvedinbecomingyourownteacherisgoingtobeessentialforrelease.Discernmentisnotjustamatterofseeingthingsinlinewiththetexts;it’samatteroflearninghowtowatchyourownmind,questionyourimpulses,lookatyourintentionalinputintoanysituation.Andthebestwaytoseethatintentionalinputistostartaskingquestionsaboutwhenit’sskillfulandwhenit’snot.Asyougetmoreandmoresensitivetowhat’sskillful,moreandmoresensitivetowhat’sunskillful,yourpowersofobservationbecomemoreandmorerefined.Youbecomesensitiveeventotheslightestintentions.Andit’sinseeingthoseintentions,skillfulorunskillful,allowingthemtodisbandattheappropriatetime:That’swhenyourpracticeallowsyoutoseesomethingmore.
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TheContextforNoContextSeptember16,2008
TheBuddhaoncesaidthatifyoulookbackatyourlifeoryourmanylifetimes,youwon’tbeabletofindapointwhereyoucouldsay,beforethistherewasnoignoranceandthenignorancebegan.We’reallcomingfromignorance,whichintechnicaltermsmeansthatwe’recomingfromapositionwherewedon’treallyseethefournobletruths.Wedon’tseeourlifeintermsofthefournobletruths.Wehaveourownterms,ourownnarrativesofwhoweare,ourbeliefsabouttheworld,allkindsofknowledgeandtheoriesthatactuallygetinthewayoflookingatwherethere’sstressandsuffering,what’scausingit,andwhatwecandotoputanendtoit.
Soignoranceisnotjustalackofknowing.Sometimesit’scomposedofdifferentkindsofknowledge,butknowledgethatdoesn’tlookatthingsintermsthatwillactuallyputanendtosuffering.Whenyoubegintorealizethatyourknowledgeisn’tworking:That’sthebeginningoftrueknowledge.AstheBuddhaoncesaid,ifyourecognizeyourownfoolishness,that’sthebeginningofwisdom;tothatextentareyouwise.Regardlessofhowmuchyoumayknow,ifyourealizethatyourknowledgeisnotputtinganendtosuffering,theremustbesomebetterwayoflookingatthings:That’sthebeginningofwisdom.Andyoucancutthroughyourignorancebylearningtolookatthingsastheyhappensimplyasevents,whetherthey’rethingsoutsideofyouorthingsinyourownbodyandmind.
TheBuddhasays,practicelookingatthesethingssimplyasthingsthatareseparate.Youseeyourbodyassomethingseparate,yourfeelingsassomethingseparate;yourperceptions,yourthoughtconstructs.Evenyoursensoryconsciousness:Youhavetoseethatassomethingseparate—separatebothinthesensethattheseareindividualeventsthatariseandpassaway,andinthesensethatthey’reseparatefromyourawareness,yoursenseofyou.Youwanttoparebackyoursenseofyoubecauseaslongasyouclaimsomethingtobeyouoryours,youcan’treallyseeitclearly.There’sboundtobealikingordisliking,orholdingonthatpreventsyoufromseeingwhensomethingarises,exactlywhydoesitarise?Andwhateffectsdoesitcarryinitstrain?
Thisiswhythebeginningofmeditationstartswithsimplylookingatthebodyinandofitself,simplyasabody;orfeelingsinandofthemselves,mindstatesinandofthemselves,mentalqualitiesinandofthemselves,simplyaseventsthatarehappening,somethingseparatefromyourawarenessofthem.This
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allowsyoutobeginseeinghowtheyfitintothecausalpatternthateitherleadstosufferingorleadsawayfromsuffering.Inotherwords,wetakeourexperienceandtakeitoutsideofitsordinarycontext,ournarrativesaboutwhoweareandhowweinteractwithotherpeople,orourviewsabouttheworldasawhole.
OneoftheinterestingthingsabouttheBuddha’steachingsonthefournobletruthsorondependentco-arisingisthatthecontainlonglistofcausesandeffects,butthey’renotplacedinsideacontext.“Whoisthishappeningto?”TheBuddhasays,Don’task.“Istherenobodythere?”Don’task.”Istheresomebodythere?”Don’task.“Dothesethingsexistornotexist?”Don’task.Justlookatthemaseventsarisingandpassingaway.Whichmeansthatwehavetolearnhowtogetourmindsoutoftheirordinarycontextwherewehaveaviewoftheworld,andbasedonthatviewoftheworldwesorteverythingelseoutinthoseterms.TheBuddhawantsustoerasethatcontextsowecanjustseethingsastheyarise,astheypassaway,andhowtheyinfluenceoneanother,simplyaseventsthatyoucanwatchinthepresentmoment.Heevenhasusviewourworldviewsandself-viewsintermsoftheirarisingandpassingaway.
Sointhatsense,whilewe’remeditating,we’retryingtogetourmindsoutsideoftheirnormalcontext.Butgettingthemindoutsideofthatcontextrequiresacertainkindofcontextaswell.WhentheBuddhatalksabouttheabilitytoputthemindinthispositionwhereyou’reseeingthingsarisingandpassingaway,itrequiresawholeseriesofaidsinthepractice,manyofwhicharenotjustmeditationtechniques.Theygobackthroughthewayyouactinyourday-to-daylife:whatyoulistentoandgivecredenceto,whatyourespect,andthepeopleyouhangaroundwith.Thesethingshelpputthemindintherightcontextwhereitcanthendropthecontext.
ForexampletheBuddhatalksabouthowit’snecessarytohaverightconductinbody,speech,andmind.Thisiswhywehavetheprecepts,becauseifyoudon’tholdbythepreceptsit’shardtobereallyhonestaboutwhatyouractionsareandwhattheirresultsare.Ifyou’vebeenharmfultootherpeople,youdon’tliketothinkaboutit.Andasweallknow,whathappenstheniseitherthatyouthinkabouthowyou’vebeenharmfulandyoustartgettingdepressedandtiedupinremorse;oryoustartgoingintodenial:Youdidn’treallyhurtthem,ortheydon’treallymatter—thatkindofthinking,whichmakesitdifficultforyoutoseethingsastheyactuallyariseandpassaway.
Sothepreceptsaremeanttosupportmeditationpractice.AndwelistentotheDhammaasasupportforourpreceptstokeepusontherightpath.TolistentotheDhamma,wehavetoassociatewithwhattheycalladmirablefriends,peoplewhoexemplifytheDhammaintheiractions.Thisisfortworeasons.First,it’shardtolistentotheDhammaandbelieveitifyouseethatthepersonteachingtheDhammaisn’tabidingbytheDhamma.Second,there’smoretothe
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Dhammathanjustwords.Therearehabits,attitudesthatcan’tbeputintowords,butcanbesensed.Youpickthemupjustbyhangingaroundaperson.
Sothere’sasocialcontextfortheDhamma,asocialcontextforthepracticethatputsanendtoignorance:asocialcontextfortheabilitytodevelopamindstatethatgoesbeyondsocialcontext.
Thismeansthatasyou’repracticingtherearetwothingsyouwanttokeepinmind.Oneisyourabilitytomakethemindstrongenoughtomeditateinanycontext.Andtwo,youmakesurethatyou’recreatingtherightsocialcontextbothforyourselfandfortheotherpeoplewhoarehere.Ideallywe’reheretobeadmirablefriendstooneanother,tobeexemplaryinourconduct.Wedon’thavetoteachoneanothertheDhamma.Infactitmakeslifealotmoredifficultformeifyou’reoutthereteachingoneanother.
It’slikethemanImetfromtheYukon.Hesaidifhe’soutintheforestandheencountersabear,he’salotmorecomfortableifhe’stheonlypersonthere.Ifthereareotherpeople,hefindsithardertoreadthebear.Soyoudon’thavetobeteachingtheDhammatooneanother,butinyouractionsyoushouldbeexamplesoftheDhammatooneanother.Itmakesitaloteasierforustopracticetogether.
Thisstartswithsimplethingslikeshowingrespectfortheplacewehavehere.We’relivingoffofotherpeople’sgenerosity.Alwayskeepthatinmind.I’vebeentoldoverthepastweekorsothatpeoplehavebeenverycarelessaboutleavingthelightson.Youmayhavenoticedthatthegeneratorgetsturnedoneverymorningautomaticallywhenthebatteriesgotoolow.Solarelectricityisessentiallyfree,butwhenweusetoomuchofit,wehavetogenerateelectricity,whichusesupfuel.
Sopayattentiontosimplethingslikethat.Showrespectforthesituationaroundus,forthethingsthatpeoplehaveprovidedforussothatwecanpractice.Thepracticestartsthere,anditbuildsup.Whenyoutalkwithoneanother,trytobefrugalinyourwords.Rememberthateachofusisheretolearnhowtodevelopquietude.Ifyourspeechisgoingtodisturbsomeoneelse’squietude,makesurethere’sagoodreasonforit.
AjaanFuangalwayssaid,beforeyousayanything,ifyouwantyourwordstohelpinthepractice,askyourself:Isthisreallynecessary?Ifit’snot,don’tsayit.Aswegothroughtheday,lookforthelittlethingsyoucandotohelponeanother.Ifyounoticesomeslackanywhere,takeuptheslack.We’reoperatingonavoluntarysystemhere,whattheycallaneconomyofgifts—whichmeansthatsomethingsgetdone,somethingsdon’t.Ifyouseethatsomethingisnotgettingdoneandyou’reinapositiontodoit,goaheadanddoit.Ifsomething’snotclean,something’snotinorder,you’renothereservinganybody.We’reallhere
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developinggoodqualitiesinourminds,andcleaningupamessisagoodwayofdevelopingthosequalities.Inthiswayourmutualpresencebecomesadmirablefriendship,whichhelpsusinthepractice.
Soyouwanttohelpcreateanidealenvironmentforthepractice,andthenusethatenvironmenttostrengthenthemindsoultimatelyitdoesn’thavetodependonaparticularenvironment,aparticularcontext.Youcanmeditateanywhereregardlessofthesituation.Thisisareallynecessaryqualityofmindbecauselifeisuncertain.Youcan’talwaysguaranteethatthisplacewillcontinuetobeasquietandasconduciveasitisrightnow.Wecan’talwaysguaranteethatwewillstayhere.Someofushavetogo.Someofusthinkwe’regoingtostay,butwhoknowswhat’sgoingtohappen?
Thiswaywe’reusingourcontexttodevelopthequalityofmindthatcandropthecontext.Forexample,asyou’resittinghererightnow:AsAjaanLeeusedtosay,don’tthinkthatyou’resittinghereinameditationhall.Thinkthatyou’resittingwayoutinthewideopen,allalone.There’snobodyaroundforyoutoworryabout.There’ssimplyyouandthebreath,youandthebody.Asyoufocusonthebreathandonthebody,thatsenseof“you”sittingthereisgoingtogetparedaway,too,asyoubegintorecognizemoreandmorethefactorsofmindthatkeepyouwiththebreath,keepyouwiththebody,andthefactorsofthemindthatpullyouaway.Ifanythingpullsyouaway,learnhownottoidentifywithit.Nomatterhowintriguingitmayseem,nomatterhowmuchitmayjustseemtobeyourhabitualwayofthinking,you’vegottolearnhowtodropit,dropit,dropit;stepbackfromit,lookatitassomethingseparate,simplyasaneventthat’sconditionedbyothereventsandisgoingtoconditionothereventsdowntheline.
Thiswayyoulearnhowtocutthroughtheignorancethatkeepsyousuffering.Youbegintoseehowthedifferentcontextsyoucreatearoundtheseeventsplaceburdensonyou,whetherthey’reactivelyunskillfulorjustrelativelyskillful.Thefactthatyouhavetocreatethesecontextsmeansthatyou’reconstantlykeepingthemalive,keepingthemgoing.Ifyoudon’tmaintainthem,theypassaway.
Youwanttolearnhowtoputthemindinasituationwhereit’stotallyfreefromcontext,simplylookingateventsastheyariseandpassaway.AsheBuddhasays,ultimatelyrightviewgetstothepointwhereyoudon’tseethingsasexistingornotexisting.Nosenseofselfgetsbuiltuparoundthem.Eventheconceptofexistenceornonexistencedoesn’tgetbuiltuparoundthem.Therearejustpureevents:stressarising,stresspassingaway.Andthat’swhenyoulearntoseewhatliesbeyondthestress.
Inthisway,we’retryingtocreateacontexthereinwhichthemindcangetfreeofcontexts.Itmayseemstrangethatwehavethisdoubleduty,butthisis
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whatworks.Haveasenseoftimeandplace,ofwhentoworkonkeepingthecontexthereasconduciveaspossible,andwhentodropthecontext.Weallhavechores.Weallhavedutiesandresponsibilitiesheretosomeextent.Butyouhavetolearnhowtowearthemlightly.Thinkaboutthemwhenthingsneedtobethoughtabout;andotherwise,dropthem.Justbewiththebreath,justyouandthebreath.Overtimetherewillbelessandlessyou,andevenlessandlessbreath.
That’swhenthingsgetreallylight,becauseweseethatwedon’thavetokeepmaintainingignorancethewaywehavebeenforsolong.AsAjaanSuwatoncesaid,ignoranceislikedarkness.Eventhoughthedarknessmayhaveexistedforeons,assoonasyoulightalight,thedarknessdoesn’thaveanyrighttosay,“Look,I’vebeenhereforalongertime,thelightdoesn’thaveanyrighttodrivemeaway.”Assoonasknowledgearises,itcancutthroughtheignorancethat’sbeenhereforsolong.Sodowhatyoucantogiveitthechancetoarise,thislightofknowledge,bothasyousitherewithyoureyesclosedandasyougothroughtherestoftheday.
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TheUsesofEquanimitySeptember24,2008
WhentheBuddhataughtbreathmeditationtohisson,Rahula,hefirstgavehimanexerciseindevelopingpatienceandequanimity.It’simportanttoseehowthetwopracticesarerelated,becausetheyshowthatequanimitydoesn’tmeanpassivity,orsimplyacceptingthingsastheyareandleavingthematthat.Rather,it’smeanttoserveapurpose—toallowyoutoseemoreclearly,tolearnhowtoacceptwhatcan’tbechanged,butalsotolookforwhatcanbechanged,whereyoucanmakeadifference.Evenwhenyouacceptthefactthatthere’salotofsufferinginlife,itdoesn’tmeanthatyoustopthere.Youlookfortheareawherethereisnosuffering,wheresufferingcanbeputtoanend.
WhentheBuddhataughtRahula,hesaid,“Startoutbymakingyourmindlikeearth.Whendisgustingthingsarethrownontheearth,theearthdoesn’tshrinkaway.”Wecanalsoaddthatwhenwonderfulthingsarethrownontheearth,theearthdoesn’tgetexcited.TheBuddhathensaid,“Makeyourmindlikewater.Whenwaterhastowashawaydisgustingthings,itdoesn’tgetdisgusted.Orlikefire:whenfireburnsdisgustingthings,itdoesn’tgetdisgusted.Orwhenwindblowsawaydisgustingthings,thewindisn’tdisgusted.Itstaysunchanged.Makeyourmindlikethat.”
ButtheBuddhadidn’tstopthere,simplywithacceptance.Hewasn’tteachingRahulatobeaclodofdirt.Hewentontoteachbreathmeditation,andbreathmeditationisn’tsimplyacceptingthebreathwhateverwayitis.It’sveryproactive.“Learntobreathe,”hesaid,“sensitivetothewholebody.Calmingthewayyoubreathe.Trainyourselftobecomesensitivetowherethere’spleasure,towherethere’sasenseofrefreshmentorraptureinthebreathing.Noticehowthesefeelingshaveaneffectonthemindandthenallowthemtogrowcalm.”
Whatthismeansisthat,buildingonequanimityandpatience,youbecomeproactive.Inotherwords,theequanimityandpatiencearedesignedtomakeyouseeclearly.Whenyoulackequanimity,youreactimmediatelytowhateverhappensandyoudon’tgettosee,“Well,whathappensifIjustsitwiththisforawhile?Wheredoesitlead?”Whenyou’reequanimous,youcanbegintoseecauseandeffectmoreclearlyoverthelongterm,withoutbeingblindedbyyourknee-jerkreactions.Youcanwatchstresswiththepurposeofseeingwhatcausesit,whatarisestogetherwiththestress.Thestrongeryourequanimity,themoreyoucansee.
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Soequanimityandacceptancearenotanendsinandofthemselves.They’reameanstoknowledge,theknowledgewedeveloparoundthefournobletruths:lookingforthestress,tryingtocomprehendittothepointwhereyoucanseewhat’scausingit,whatactivitiesyou’reengagedinthatarecontributingtothestress,andlearninghowtostopthoseactivities,todropthem.That’swhereyouletgo.
Essentially,equanimityallowsyoutolearntheterrain.Whenyouknowtheterrain,youcanfindthepath.Lifedoesn’tnecessarilyfollowyourwishes,butifyou’repatientenoughandobservantenough,youbegintoseethatitdoesofferopportunitiesforanendtosuffering.That’sessentiallytheBuddha’smessage.Youwanttodevelopyourpowersofobservationsoyoucanseethatforyourself.
Thisiswhywepracticeconcentration:togetthemindsolidinthefaceofwhatevercomesup.Butthatsolidityhastocomefromlearninghowtodevelopstrengths:asenseofwell-being,asenseofeaseinsidethebody,aneaseinsidethemind,soastoassistinkeepingyousolid.
Thesecrettopatienceorenduranceistofocusnotonthehardthingsyouhavetoendure,butonwhereyoucanstillfindsourcesofhelp,sourcesofstrength.Learninghowtobewiththebreathinawaythatinducesfeelingsofpleasure,feelingsofraptureorrefreshmentisanimportantsourceofstrengthbothforthebodyandforthemind.
Thisprovidesyouwithageneralpatternthatyoucanusethroughoutlife.Whenyourunintolimitations,youtestthemfirsttomakesuretheyreallyarelimitations.Ifyoufindthattheyare,youlookforotherareaswhereyoucanmakeadifference.
TherewasanoldwomaninThailand,adoctor,whowentwithafriendtoseeAjaanMahaBoowa.Thefriendwassufferingfromcancer,andthetwoofthemstayedwithAjaanMahaboowaforseveralmonths.Whiletheywerethere,AjaanMahaboowagaveaDhammatalkalmosteverynightforthewomansufferingfromcancerbecausesheknewshewasgoingtodie.ThewomanwithcancertapedeveryDhammatalk,andaftershedied,theyfoundshehadleftbehindalotoftapes.Sotheoldwomandoctorsetabouttranscribingthetapes,andendedupwithtwoverylargebooks.Asshesaidintheprefacetothebooks,oneofthelessonsshehadlearnedfromAjaanMahaboowawasthatasyougrowoldandfindyourselfrunningintolimitations,lookfortheareasarewhereyoustillhavestrength,whereyoustillcanmakeadifference,whereyoucanstilloffersomethingofgoodnesstotheworld.Shewasstillstrongenoughtotranscribethetapes,sothatwasheroffering.
There’sasimilarlessonintheCanon.AcoupleofoldbrahmansgotoseetheBuddha,andsay,“We’renowold.Howshouldweliveasweareold?”Andthe
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Buddhareplies,“Youcanstillbegenerous.”Eventhoughtherearelimitationsonyourstrength,theremustbesomewaysyoucanbegeneroustotheworld.Lookforthose.Thisprincipleappliesallthroughoutthepractice.You’resittinghere.Youfindthatthereareareasinthebodythatarepainful.Youcanaskyourself,“Whichpartsofthebodyaren’tpainful?Howcanyoubreatheinwaysthatwillinduceasenseofeaseinthosepartsthebodysothatsenseofeasebecomesstronger?”Thenyoucanbegintousethosepartsasafoundation,asasourceofstrengthindealingwiththepain.
Sothingsdon’tjuststopwithequanimity.Thepurposeofequanimityistoseemoreclearly.Whenyourmindismoreevenandstill,it’slesslikelytobeswayedbyevents.Thatwayitcanwatchthingsastheyactuallyhappen.Andyouseethatthere’sstillanopening.Evenwhenyoufacedeath,yourealizethere’spartofthemindthatdoesn’tdie.Asforthethingsthatdodie,youhavetodevelopequanimityforthem.Andmorethanjustequanimity:Youhavetolearnhownottoidentifywiththem.
TheBuddhatalksaboutdifferentlevelsofequanimity.There’stheequanimitythatsimplycomesfromintentionallykeepingyourmindcalmandbalancedinthefaceofinputofthesenses.Hecallsthatequanimitybasedonmultiplicity,i.e.,themultiplicityofthesenses.Thenthere’stheequanimitybasedonsingularity,whenyougetthemindtoasenseofonenessinstrongconcentration.Thisismoresolid,moresecure,becauseyouhavesomethingreallysingularandsolidtobasetheequanimityon,andnotjustareminderthatyouwanttostayequanimous,orshouldstayequanimous.You’vegotarealfoundationthatliesbeyondthereachofalotofsensoryinput.
Buteventhatisn’tenough,becauseifyoudon’tgofurtheryou’llstartidentifyingwiththatsolidsenseofequanimity.Aslongasyouhavetoidentifywithsomething,it’sagoodthingtoidentifywith,butifyouwantrealfreedom,theBuddharecommendslearninghowtoseewhereyou’recreatingasenseof“me”and“mine”aroundthatequanimity,inthenarrativesyoubuildaboutwhereyouare.
Firstyoucanpracticeapplyingthissortofanalysistootherthings.Oncethemindisstill,youcanlookatotheraffairsinyourlifetoseewhatkindofnarrativesyou’vebuiltaroundthem—youridentityasapainter,acook,acarpenter,amusician.Ofcourse,aginganddeathcangetinthewayofthoseidentities.Soyoucanaskyourself,“Doesmyhappinessreallyhavetodependonmaintainingthatidentity?”Becausethat’soriginallywhyyoucreatedthatidentitytobeginwith.Youdevelopedthoseskillsinsearchofhappiness.Andtheydoprovidesomemeasureofhappiness,butthathappinesshasitslimitations,forit’sbasedonskillsthatwillhavetodeterioratesomeday.
Learninghowtoidentifywiththeequanimityhelpsyoustepbackfromthose
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identities,becauseitgivesyousomethingmoresolidonwhichtotakeyourstance.Buteventuallyyouhavetostepbackfromtheequanimityitself,becauseevenitisfabricated.Thisiswhenthemindgoesbeyondequanimitytonon-fashioning:notfashioningasenseof“I”or“mine”aroundevenyourhighestattainments.Andhopefullythepracticeyou’vehadinlearninghowtocutthroughyouroldnarrativescanhelpyouinthisstepaswell.
Whendeathcomes,ifyou’vehadpracticeinlearninghownottoidentifywiththethingsyou’rebeenidentifyingwithuptonow,it’sgoingtobealoteasiertoletthemgo.Thenyoucanlearntolookatthesituationwhereyouareatthatmoment:“Wherearetheescaperouteshere?”AsAjaanMahaBoowatoldthewomanwhowasdyingofcancer,whenthetimecomes,haveaveryclearsenseofyourawarenessassomethingseparatefromthepain.Now,youdon’twanttowaittothelastmomenttodevelopthatsense.Developitasmuchasyoucanwhileyou’restillstrong,realizingthatyourawarenessofthepainisonething,thepainitselfissomethingelse.
Onewayofhelpingthisalongis,whenyouseeapaininthebody,toremindyourselfthattherearebodysensationsandtherearepainsensations,andthetwoaredifferentsortsofthings.Bodysensationsarethingslikeearth,water,wind,andfire;inotherwords,yoursenseofsolidity,liquidity,warmth,energyinthebody.That’sonelevelofsensation.Thenthere’stheactualpainsensation,whichisanotherlevelofsensation.They’retheretogether,butthey’reseparate.Youcanlearnhowtoseethemasseparate.That’swhenyoucanreallyobservethepain.Theproblemisthatwetendtoglomthesethingstogether.Ifyouglomthepainwiththewarmth,itbecomeshot.Ifyouglomitwithasenseofsolidity,itbecomessolid,heavy.Andthenit’sjustlikeabigimmovablelump.Butifyouseethatsolidityisonethingandthepainissomethingelse,thepainjustseemstoflitaround.Evenifit’sstrong,it’sveryerratic,andnotnearlyasmonolithicandscaryasitoriginallyseemed.
Soeventhoughthepainmaybethere,yourealizethatit’snotthesamesortofthingyouthoughtitwas.Youcanseethatit’ssomethingseparate.Thetwothingsarethereinthesameplace,butthey’redifferentthings,ondifferentlevels.Thenyoucanapplythesameprincipletoyourawarenessofbothofthepainandthebodysensations.Theawarenessisrighttheretoo,butit’sseparate.Thenwhenthetimecomes,youcanaskyourself,“Whichisgoingtostopfirst,thepainortheawareness?”Andthere’llbeanawarenessintherethatdoesn’tdoanythinganddoesn’tdie.Youhavetopeelawaydifferentlayersofmentalactivityaroundit,butthereissomethingintherethatdoesn’tdie.Youcanbeconfidentofthat.Confidentenoughtoletgoofeverythingelse.
ThisiswhytheBuddhahasusdevelopequanimity,patience,andacceptance.It’snotthecasethatmereacceptanceisallyouneedtodo,orallyoucando.If
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thatwerethecase,therewouldn’tbefournobletruthswithfourdifferentduties.There’dbeonlyone:There’spain,suffering,stress,andyourdutyistolearnhowtoacceptit.OnceIheardsomeonesaythattheBuddhaclaimedtoteachonlyonething—painandtheendingofpain—meaningthatinacceptingthefactofpain,you’redoingallyoucantoputanendtopain.Butthatdoesn’treallyendthesuffering.Andthat’snotwhattheBuddhataughtatall.Hedidn’tclaimtoteachonlyonething.Hetaughtsufferingandtheendofsufferingastwodifferentthings.Thereisawayout.Thereisanescape.Sufferingdoesend.Butyouhavetolearntoacceptwherethereissufferingandwhat’scausingit;youhavetolearnandacceptthethingsyoucanchange,thethingsyoucan’t.Thenfocusonwhatyoucanchangetomakeyourescape.
That’swhatequanimityisfor:sothatyoucanfindtheescape.Themoresolidyourmindis,themoreclearlytheescapewillappear.Sowhenyourunintoareaswhereyou’renolongerincontrol,younolongerhavethestrengthyouusedtohave,lookforwhereyoustilldohavestrengths.Makethemostofthem.Becauseit’sinthatfightingspirit,yourunwillingnesstoadmittotaldefeat:That’swherefreedomisfound.
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ThereisThisSeptember30,2008
There’safamoussimileinthetextswhereamanissufferingfrompain.Hegetstiedupinanxietyandmiseryaroundthepain.AndtheBuddhasaysit’slikebeingshotwithanarrowandthenshootingyourselfwithasecondarrow.Thephysicalpainisthefirstarrow;thementalpainisthesecondone.Andit’sthementalonethat’simportant.AstheBuddhasays,theenlightenedperson,theawakenedperson,maystillgetshotwiththosefirstarrowsbutdoesn’tshoothimorherselfwiththesecond.
Thesecondarrowsareimportantbecausetheygetshotrightintotheheart,intothemind.Thefirstarrowcanonlygoasfarasthebody.Thearrowsthatgointothemindaretheonesthatreallyhurt.Theyarethesubjectofthefournobletruths.That’sthesufferinginthefirstnobletruth:thesufferingthatcravingandignoranceshootintotheheart.
Soourtrainingislearninghownottoshootourselveswiththatsecondarrow.Althoughit’salwaysstruckmethatthere’smorethanjustonesecondarrow.Lotsofarrowsgetshotintothemind.Thequestionis:Howdowelearnnottodothat?
ThecluetotheanswerisgiveninanotherpassagewheretheBuddhatalksaboutapersonwhohasgainedveryexaltedstatesinmeditationandrespondsbysaying,“Iamatpeace.Iamreleased.”AstheBuddhacomments,the“Iam”inthosestatementsiswhat’scausingtheproblem.Itshowsthatthispersonstillhassomeconnection,stillhassomeclinging.Afterall,cravingcombinedwithclingingiswhatcausesthesuffering.Andthe“Iam”thatyoubuildaroundthingsisoneofthefourtypesofclinging:doctrine-of-selfclinging—yourideaofwhoyouare.Youimposethatonallkindsofexperiences.Youliketoimposeitontheoneswherethingsarepleasurable,butonceyousetupthemoldofthe“Iam”andstickinanicepleasurablefeeling,thatpleasurablefeelingcanchangeandbereplacedbyanunpleasantfeeling.Sothereyouare.You’vestillgotthatsentence“Iamthis,”butsuddenlythe“this”issomethingunpleasant.You’vegotapaininthemoldthatyouhadcreatedtocontainpleasure.
Thisiswheretheteachingonnot-selfcomesintohelp.Learnhowtoviewthingswithoutcreatingthatsenseofself—becauseafterall,thatsenseofselfissomethingthatwedo.Wemakethissenseofself.Anditdoeshaveitsfunctions.AstheBuddhasaid,whenyouwanttounderstandsomething,youhavetosee
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bothitsallureanditsdrawbacks.Youdon’tjustwatchitarisingandpassingaway.Youwanttounderstandwhenitariseswhyyouholdontoit?Soifyouwanttounderstandwhyyoumakeasenseofself,youhavetolookforitsallure.Andtheallurehereisthatthesenseofselfisusefulinalotofcontexts.Whenyou’reeatingfood,youknowwhichmouthtoputitin.Youknowhowtoplanforthefuture.Youknowhowtoanticipatefuturedangers:thatifyoudon’tpracticenow,you’regoingtohavetroubledowntheline.Inthatwaythesenseofselfisuseful.
Butaswithanyactivity,you’vegottoseewhenit’sskillfulandwhenit’snot.Andparticularlyifyoufindyourselfshootingyourheartwitharrows,you’vegotaproblem.Toindicatethesolution,theBuddhacomparesthecaseofthatmeditatorplacingthewords“Iamthis”aroundhismeditativeexperiences,withsomeoneelsewhosimplysays,“Thereisthis.”Whenthere’stheperceptionoftheinfinitudeofspace,hedoesn’tequatehimselfwiththeinfinitudeofspace,doesn’tcreateasenseofpridearoundit.Hesimplysays,“Thereisthis:infinitespace.Thereisthis:nothingness.Thereisthis:neitherperceptionnornon-perception,”orwhateverthestatemaybe.That’soneofthetoolsforgettingaroundthishabitofbuildingaselfallthetime.
ThisisathemethatrecursmanyplacesintheCanon.Themonkwho’sdwellinginemptinessandpracticingconcentrationlooksattheperceptioninhismind—itmightbetheperceptionofthebreathorwhatever—andnoticesthattherearethesedisturbanceshere,butalsothatthereisalackofdisturbancecomparedwithotherperceptions.Forinstance,ifyou’resittingherewithaperceptionofallthepeoplesittingaroundyou,youstartthinkingaboutthestoriesofwhatthispersonsaidtoday,andwhatareyougoingtohavetodowiththatpersontomorrow.There’salotofdisturbanceconnectedwiththeperceptionof“people.”Butifyoucanholdontotheperceptionsimplyof“breath,”the“people”disturbancesgoway.Andyounoticethat.Thereisalevelofdisturbancewiththebreathbecauseyoustillhavetomaintainit,youstillhavetoworkwiththebreath.Soyounotice,“Thereisthis.”Asforwhat’snothere,younotice,“Okay,that’sabsent.”
Whenyou’reworkingwiththeframesofreference,youwanttobuilduptotheabilitytosimplynotice,“Thereisthebody;therearefeelings;therearemindstates;therearementalqualities,”withoutbuildingalotofstoriesaroundthem.Andyoucanworkinthatdirection.You’resittinghere;it’swarmtonight.Andyoucouldbethinkingaboutthefactthatit’salotwarmertonightthanitwaslastnightandwhatdoesthatmeanfortomorrow?HowamIgoingtogetthroughthenight?HowamIgoingtogetthroughtomorrow?Youmayeventhinkupsomeprojectthatrequiresyoutogodowntothelibrary,tofindsomeairconditioning,andoffyourthoughtsgointhatdirection.Butthenyourealize
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youcan’tdothat,soyoustartsuffering.Youcouldsimplysay,however,“Thereisthis,”andthenlookatwhatyou’vegothere.
Thereareaggregates,therearesensemedia,andthepropertiesofthebody:earth,water,wind,fire.Okay,we’vegotmorefiretonightthannormal.Isyourbodyallfire?Well,no.It’sgototherelementsaswell.There’sliquidity,there’sthemotionofthebreath.Andtherearethesolidparts.Thingsarefeelingtoowarm.Iseverythingwarm?Nothere’sstillsomewaterinthere;somesensationsinthebodyarecoolerthanothers.Wherearethosecoolsensations?Whichpartofthebodyfeelscoolerthantheothers?Focusonthat.
Asyoustaywiththatsenseofcoolness,notice:Canyouspreaditaround?Thiswayyoulearnhowtomakeuseofwhat’sthere.Thereisthis,thereiswarmth,butthere’salsothe“this”that’snotsowarm.Oryoucanforgetabouttheissueofhotandcoldalltogether,andfocusonthebreath:howisthebreathmoving?Isthebreathmovinginahealthyway?Isitobstructed?Isitunobstructed?Youcanlookatthat.
Aslongasyoustaysimplyonthelevelofelements,you’renotshootingyourselfwiththosesecondarrows.You’resimplystayingonthelevelof,“Thereisthis.”You’renotcreatingstoriesaroundit.Moreprecisely,youseemoreclearlywhatistherewhenyousay,“Thereisthis.”Youbegintoseethatyou’vetakenafewdetailsfromthepresentandwerestitchingthemtogetherinastorythatwasmakingyousuffer.Youcanaskyourself,“ThyshouldIdothat?”
You’vegotthechoiceofwhatyou’regoingtofocuson,whichgiveyoualotoffreedomrightthere.Andasyousensethe“I”buildinguparoundplanningfortomorrow,orthinkingaboutwhathappenedtoday,youcancutthroughit.Thereisthethoughtof“I,”butisithelpfulnow?No.Ifyou’renotcarryingaroundtheassumptionthatyou’resomething,ifyou’renotobjectifyingyourself,thingsarealotlighter.Stayonthelevelof,“Thereisthis”andexplore,“Well,whatisthe“this”?Howmanythisesareinhererightnow?Therearelotsofthises.Andyou’vegotthechoiceofwhichthisyou’regoingtofocuson.
Sothesenseofselfyouhave:Learnhowtouseitappropriately.Realizethatit’sanoptionalstoryline,anoptionalconceptthat’shelpfulinsomecircumstancesandharmfulinalotofotherones.Practicelookingatthe“Thereisthis,”toseewhat’sgoingon,toseewhatroleyourpresentintentionsareplayinginshapingwhat’sgoingon.Thestorylines,theassumptions,alltheotherthingsyoutendtoclingto:Whatdoyouhavetoletgoofinordertostopthatsuffering?
Whenyoulookatthingsonthislevel,simplyarisingandpassingawaywithoutcarryingthestorylinesaroundallthetime,it’saloteasiertoletgoofthethingsthatthestorylineswouldrequire.Ifyoudon’thavetoidentifysomething
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as“me,”thenyoudon’thavetoworryaboutwhat’sgoingtohappentometomorrow.Ifthethoughtof“me”and“I”tomorrowcomesup,yourealizethat’soptional.It’snotbuiltintothewaythingsare.
ThisisoneofthereasonswhywegetthemindconcentratedbecauseastheBuddhasaid,oncethemindisconcentrated,youcanseetheaggregatesastheyarise,asthey’reoriginatedbyconditions.Youcanseeeventsatthesensespheres.Youcananalyzeyoursenseofthebodyintoaggregatesandproperties.Whenthemindisstillinthepresent,youcansimplylookatthingsastheypresentthemselvestoyourawarenesshereinthepresentmoment.Yougettoseewhat’sreallythereandwhat’snot.Ifyoutakeitjustonthislevel,youcanseethatwhat’sreallythereisnotnearlyasoppressiveasthestoriesmadeitouttobe.Evenwhenthere’sseverepain,it’saloteasiertotakewhenyou’retakingitjustaswhat’srighthererightnow.You’renotweighingyourselfdownwiththoughtsofhowlongyou’vebeeninpainandhowmuchlongeryouaregoingtobeinpain,orthatit’sbeencausedbysomebodyelse,whyisthatpersoncausingit….Yousimplylookat,“Hereisthepain,hereisthesensation,whatcanbedoneaboutit?WhereshouldIfocusmyattentionsoIdon’thavetosuffer?”
Onethingyoucoulddoiswatchthepainpassaway,passway,becausefrommomenttomoment,itjustkeepspassingaway.It’slikethedifferencebetweenridinginacarfacingforwardandridingthecarfacingbackward.Facingforward,youseemtotakeoneverythingcomingatyou;youbecomeweigheddownbyeverythingthat’scomingin,comingin,cominginatyou.Butifyouturnaroundandfacethebackofthecarasyou’reridingalong,justseethingspassingaway,passingaway,passingaway.Theactualimpactisthesame,butyourattitudehaschanged.Youseethingspassingaway;you’renotgatheringthemin.
AjaanLeegivestheexampleofapersonplowingafield.Stupidpeopletrytotakethedirtasitfallsofftheplowandstickitinabag.Ofcoursethey’regoingtogetweigheddown.Butifyousimplywatchthedirtasitfallsoff,fallsoff,fallsoff,you’renotcarryinganythingaroundwithyou.Youdon’tgetweigheddown.Youcancompletetheplowing.
Sothat’stheotherthingtothinkaboutasyou’rewatchingpainas,“Thereisthis.”Youwanttosay,“Thisispassingaway.”Youdon’thavetocollectthepains,orgatherthemuptostorethemanywhere.Andifthat’sthewayyoucanseethings,thatfirstarrowisreallynotsopainfulatall.
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FacingYourResponsibilitiesOctober1,2008
Oneoftheironiesofourcultureisthatpeoplewhomeditateareaccusedofrunningawayfromtheirresponsibilities,runningawayfromlife,runningawayfromreality,runningawayfromtheworld.Actuallyasyousithere,you’resittingandstaringface-to-facewithyourresponsibilities:yourintentionsfrommomenttomoment.Oneofthelessonsyoulearnasyoumeditateishowmanydefilementsyouhave,howmuchsufferingyourintentionscancause.Andthewholepointofthemeditationistotakeresponsibilityforyourintentionsandlearnhowtoshapethemintosomethingbetter,somethingmoreresponsible,moreharmless—toadmitthatnoteverythoughtthatcomesintoyourheadisagoodthought,andthatyouareresponsibleforcreatingalotofsufferingforyourselfandsometimesforpeoplearoundyouaswell.
Thepeopleoutintheworldaretheoneswhoarerunningawayfromtheseissues.Theygetburiedinissuesofmakingmoneyandraisingafamily.Someofthatworkisnecessarybutalotofitisjustbusywork.Astheygetoldandfacedeath,theylookbackattheirlivesandsay,“Whatwasthatallabout?Whatdoyouhavetoshowforhavingbeenahumanbeing?”
Asyoumeditate,you’remakingchangesinthebigissueinlife,whichisthemind,theactivitiesofthemind.Theseissuesarerighthererightnow.There’snowhereelseyou’regoingtoseethem.Peopleoutintheworld,forthemostpart,havetroublesittingstill.Ifthey’renotbusyingthemselveswithsomething,theyfeelempty,atlooseends.There’ssomethingwrongifyoucan’tjustsitwithyourmindandbequiet.
Aswesithere,we’retryingtofigureoutwhatthat“somethingwrong”isandalsofiguringwhattodoaboutit.Thebreathgivesyouahandle,givesyousomethingtodointhepresentmomentsothatyoucanstayhereandnotfeelatlooseends.Inthebeginningstagesit’sdifficulttolookyourmindstraightintheface,ortoevenfigureoutwhereyouwouldlookforit.
Sothebreathgivesyousomethingtodo.Youworkwiththebreath.Aslongasyou’rewiththebreath,youknowyou’reinthepresentmoment.Andafterawhileyoubegintolearnaveryimportantlesson:thatifyou’regoingtowatchthemind,youwatchitinitsactions.Youwatchitintheactofdealingwiththebreath,tryingtostaywiththebreathandthenwanderingoff,comingback,tryingtostaywithitagainandsuddenlylosingallsenseofwhereyouareand
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findingyourselfsomeplaceelse.That’sthewayitisinthebeginning.Butasyouworkwithit,youbeginto
noticethatyoucanobservethingsinthemindyouwouldn’tbeabletoobserveanyotherway:howitchangesitsmind,howoneintentioncansneakuponyoutosabotageapreviousintention.Ifyou’recareful,youcanseethesethings.Ifyou’realertandmindful,youbegintonoticethetricksthemindplaysonitself.
Asyougetbetterandbetteratthemeditation,youlearnhowtoundothosetricks,workyourwayaroundthem,findexactlywhatitisinthemindthatwantstowanderoffanyhow.Youstartenteringintoadialoguewithallyourdifferentskillfulandunskillfulideas,yourskillfulandunskillfulintentions.Andyoustartconvertingmoreandmoreofyourmindtotheskillfulside.Thatrightthereisanimportantachievement.Bitbybityoubegintofigureoutallthedifferentinsandoutsofthemind.Youdevelopagreatersenseofunity,notonlyingettingthemindtostaywiththebreathinastateofgoodstrongconcentration,butalsoingettingmoreandmoreofyourmindonthesideofwantingtodothis.That’swhatrighteffortisallabout,learninghowtogeneratedesiretodowhat’sskillfulandtodropwhat’sunskillful.
Thiswayyoucauselesssufferingforyourself,lesssufferingforothers.Andyourlifehasaveryclearsenseofdirection.There’ssolittleintheworldthatyoucanreallystraightenout,butyoucanstraightenoutyourownmind.Whenthemindisstraightenedout,thentheeffectthatyouhaveontheworldisnotcoloredbygreed,anger,delusion,jealousy;allthoseotherunskillfulstatesthatcancomealonginthewakeevenofyourgenerallywell-intentionedefforts.Becauseaslongastheminddoesn’treallyknowitself,unskillfulstatescansneakininallkindsofdisguises.
Andtheamazingthingisthat,asyoutaketimeofftobebyyourself,theworldcomesrunningafteryou.Youseethisinthelivesofthefamousajaans.Oncethey’vestraightenedouttheirownact,lotsofotherpeoplewanttobearoundthembecausethosepeoplesensethebeneficialimpactofapuremind,amindthathasbeenstraightenedout,realizingthatit’sararethinginthisworld.It’soneofthethingswelackinourculture,whichisprobablywhypeopledon’tunderstandmeditators.Themorewecanstraightenoutourownminds,themoreproofwehavethatmeditationisausefulactivity.It’sthemostimportantactivityinlife.Evenifnobodyelseseesthebenefits,weseethebenefitswithinthemselves.Wecanfacetheendoflifewithnofear,becausewe’veseenthetrueDharma.
AstheBuddhaoncesaid,that’soneofthereasonswhypeoplefeardeath:They’reveryuncertainaboutwhatisthetrueDharma.Isthereadeathless,istherenodeathless?Isdeathjustannihilation?Onceyou’veseenthetrueDharma,youhavenodoubtaboutit.Whenthereisnodoubtaboutthisissue,death
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doesn’tholdanyfear.Sorealizethatasyou’resittinghere,you’renotrunningawayfromanything.
You’veactuallygotyourselfcornered.You’vegottofaceyourownmind.Assomeoneoncesaid,thereiswisdominthistechniqueofnoescape.Nowthatyou’resittinghere,you’vegottofaceyourmind:Howareyougoingtotrainit,howareyougoingtomakethisnotamiserableexperiencebutactuallyablissful,happy,meaningfulexperience?Thosearetheskillsthatmostpeopleintheworldneverdevelop.Buttheyareamongthemostimportantskillsthatyoucandevelop,becausetheymakelifeameaningfullifewithadirection.Alifethat,astheysay,goesinagoodway.
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XtremeDramaOctober16,2008
Oneoftheforestajaans,talkingabouttheearlyyearsofhispractice,talkedabouthowhismindwouldprogress,progress,progress,thenthewholethingwouldcomecrashingdown,withnothingleft.Thenitwouldstartprogressingagain,anditwouldcrashagain.Hebegantonoticetherewasacyclicalpatterntotheupsanddowns.Helearnedtoanticipatethem—andinparticular,thecrashes.Andthewayhegotaroundthiswastodecidenottopayanyattentiontothisidea—hedidn’tcarewhetheritwasprogressingorregressing,hewasjustgoingtostickwithhispractice.Inhiscaseitwasrepeatingthewordbuddho.
Inotherwords,hedecidedhewasn’tgoingtobuyintothedramathathadbeguntoinfusehispractice.Hehaddevelopedquiteanarrativeofhowthingswouldgoupandthendown.Andbecausehehadboughtintothedrama,thatjustreinforcedthepattern.Thewayoutwasnottobuyintoit,tohaveamoresensibleattitudetowardthewholething.Whateverupsordownstheremaybe,youdon’thavetotakethemallthatseriously.Youjuststickwithyourpractice.Youhavetofindthemiddlewaybetweentheextremesthatthedramaticsideofourpersonalitylikestoreadintothings.
TheBuddhahadasimilarproblem.Inhiscase,hestartedoutwiththeextremeofsensualindulgence.Theninordertogetawayfromwhathesawastheproblemofsensualindulgence,hewenttotallyintoselftorture.Hewasanextremist.Ifitwasn’toneextreme,itwasgoingtobetheother.Thinkingthatdealsinlargeabstractionstendstopushustoextremism.Andthetypeofthinkingthatlikestodealindramagoesinthesamewayaswell.
Sothere’sanordinarinesstothepracticethatsometimesweresist.It’slikethepoetsandartistsofthe19thcenturywhodespisedthebourgeoisie.Thebourgeoisiewereprudentandsensible,andthepoetshatedthem.Therewasnothingdramaticintheirlives.Butlivingadramaticlifecouldbeprettymiserable.Itmaymakeforgreatart,butit’samiserablelife.Ireadanovelonetimeinwhichaguyhadbeenputinprisonformurder.Hewasreadinglettersfromhiswifewhowasgoingthroughpsychiatriccounseling,inwhichhergriefcounselorhadtaughthertogostepbystepthroughthestagesofhergrief.Andyoucouldtellfromtoneofthenarrativethatthenovelistdespisedgriefcounseling.Itdidn’thavethedrama,didn’thavetheexcitementorgrandeurofsomeonewhogetsexcitedenoughtogooutandkillsomebodyandthenhastosuffertheconsequences.
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Again,that’sthekindofmindsetthatdealsinextremes.Wouldyouliketobesomebodywhoisconstantlygoingthroughoneextremeortheother?Partofthemindenjoysit.Itmakeslifemoreinteresting.Butitdoesn’treallyhelpintermsoffindingasolidhappiness.There’snothingdramaticaboutsolidhappiness.There’snothingdramaticaboutasensibleattitudethatlearnshowtodealpragmaticallywithissuesastheyarise.The????(4:43)refusestobeblindedbyextremes.That’swhenyoulearntogetpasttheromanticismandthedramaoftheextremes.That’swhenyoureallygetonthepath,andyourpracticereallymatures.
Ifyouhaveatendencytoextremes—weusuallydon’thavejustoneextremeinourpractice,wegofromoneextremetotheoppositeextreme,back-and-forth—you’vegottofindwaysofmodulatingthat.Thismeansmodulatingbothyourphysicalexperienceofextremes,andyourmentalattitudetowardthem.
Ioncehadastudentwhowasmanic-depressive.Shefoundthatalargepartoftheproblemwasanticipatingherupsanddowns.Theanticipationinandofitselfwouldexacerbatetheextremes.Butshealsofoundthatinherextrememoods,theexperienceofthebodywasverydifferent.Thisiswherethebreathbecamehelpful.Whenshewasfeelingdown,shecouldbreatheinawaythatwouldaddmorebreathenergy,makethebodylighter,lighter,lighter,soshedidn’tfeelsoweigheddownallthetime.Andwithoutthephysicalexperienceofbeingweigheddown,herdepressivemindstatesdidn’thavesomuchtolatchonto.Thisbegantocutthroughthepattern.Similarly,whenshefoundshewasgettingmoremanic,shecouldbreatheinawaythatmadethebodyheavier.Shewouldthinkalotabouttheearthelement,findwhateversensationsinthebodyweresolid,still,heavy,andsubstantial,andjustfocusonthosesensations.Thatwouldbalancethingsout.Itwouldbalanceouttheenergybothinbodyandmind.Sograduallythewildmoodswingsbecameathingofthepast.Andherlifewasn’tasdramaticasitwasbefore,butitwasamorereasonablelife,amoremanageablelife.
That’sthephysicalside.Thereisalsoextremisminourthoughts.Ifit’snottotalsensualindulgence,it’stotalabstinence.Whenthemindlooksatabstinenceaswrong,soitgoesrunningtotheindulgencewithoutreallyrealizingthatthereisamiddleway.Therearesensualpleasuresthatareinnocent,thatareharmless.Mahakassapa,whowasoneofthestrictestoftheBuddha’smonks,hasversestalkingaboutthebeautiesofnature,howmuchheenjoysgettingoutintothewilds.Apparentlythisisthefirstwildernesspoetryintheworld.Andsoeventhestrictestarahantshaveroomintheirpracticeforpleasuresthatareinnocent.Ashesaid,beingintheforestrefreshedhim.Andtheminddoesneedrefreshing.You’vegottofindwaysofdealingwithitsmoodswithoutgivingintothem,andrealizethatyoudon’thavetothinkinextremes.Therearewaysofenjoyingsome
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ofthepleasuresofthesenses,becausetheygladdenthemind.That’soneofthedutieswehaveinthemeditation.LookattheBuddha’s
instructionsonbreathmeditation.Whenyoufindthatthemindisgettingdown,itsenergyislow,youfigureoutwaysofgladdeningit.PartofthatcanmeanlearninghowtothinkabouttheBuddha,Dharma,andSanghainwaysthatyoufindinspiring—anythingthatgivesenjoymenttothepractice,thatdoesn’tgetyoualltiedup.It’snotthatsensualpleasuresarebad.Thebeautifulthings,thenicethingsintheworldarenottheproblem.Theproblemcomesfromtheseobsessiveplanswebuildaroundthem:“Thisisgoingtobereallygreat,thisisgoingtobereallygood,thisisgoingtobeworthwhatevereffortgoesintoit.Whateverharmitmaycauseontheside,whocares?ThisiswhatIwant.”That’stheproblem,averyunrealisticattitudetowardwhatsensualpleasurewilldoforus.That,you’vegottowatchoutfor.
Butthepleasurethatcomesfromaharmlessactivity—anyactivityinwhichyou’reactuallydoinggoodforyourselfandotherpeople—isperfectlyokay.It’snotthatthebreathistheonlywayoffindingpleasureinthepractice.There’sapleasureingenerosity.There’sapleasureinbeingvirtuous.There’spleasureinfindingtimealonewithnature.Alltheseareperfectlylegitimatewaysoflookingforhappiness,legitimatewaysofgladdeningthemind.
Thesamewithsteadyingthemind.Ifyoufindthatyourthinkingisrunningawaywithyou,you’vegottofigureoutwaysofjustsettlingdownandbeingreally,reallystill,sothattheextremesofyourthinkingdon’tpullyouawayfromyourcenter.Itcanhappenthatyourthinkingbeginstofollowfromaninnocentconclusiontothenextconclusion,andtothenextconclusion,andthenrunsawaywithyou.Thisisaproblemwithbeinglogicalwithoutbeingreasonable:Itcantotallypullyouawayfromthepractice.
InThailand,theyhaveaterm,“Thinkingalot,”andit’snotagoodthing.Itmeansyourthinkingistakingover.Thelogicistherebutwithoutthereason.Reasoniswhenyouthinkaboutthingswithasenseofbalance,asenseofproportion.
Soifyoufindyourthinkingrunningway,whatwaysdoyouhaveofgettingyourawarenesstobestill,settleddown,solid,solid,solid?ThinkoftheBuddha’smeditationontheelements:makingthemindlikeearth;makingitlikewater,undisturbedbywhateveritwashes;wind,undisturbedbywhateveritblowsaway;fire,undisturbedbywhateveritburns.Andyou’vegotthosequalitiesinyourbody.Sowhicheverqualityseemsthebesttomakeyoufeelsolidandgrounded—it’smostoftenearth,butnotnecessarily—workonthatquality.
Thistakesalotofthedramaoutoflife,butit’samuchmoresensible,reasonable,happierwayofliving.TheBuddhawasnothingifnotsensible.He
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hadexploredalltheextremesandherealizedthattherewasnothingthere.Andhislifestorymakesforgreatdrama,thefirstpartatleast.AfterhebecametheBuddhatherewasn’tasmuchdrama,atleasttherewasnoemotionaldramaforhim,butitwasamuchhappierlife.
TherewasonceacartoonintheNewYorkerwithmansittinginhislivingroom,meditating.Hiswifewasoffinanotherroom,lookinginthedoorathimtogetherwithafriend,andcomplainingtoherfriend:Shesaid,“Georgeusedtobesuchaninterestingneuroticbeforehelearnedmeditation.”It’sonethingtobeinteresting,anotherthingtobehappyandwise.Sowatchoutfortheextremesandthetypeofthinkingthatindulgesinextremes,foritwilldriveyouoffthepath.
ThisiswhytheBuddhahasthatphrase:havingrespectforconcentration.Theconcentratedmindissolid,still,stable,extremelyundramatic,butwithaverystrongsenseofwell-being.That’swhyitwasthefirstfactorofthepaththeBuddhalatchedontoafterhehadexploredallthevariousextremes.Hereisaformofpleasurethat’sharmless,andyoucanthenusethatasyourtestcase.Anypleasurethatdoesn’tpullyouawayfromthis,thatdoesn’tmakeitdifficultforthemindtosettledown,canbesomethingtoenergizeyouonthepath.Anyformofthinkingthatdoesn’tpullyouawayfromthis,helpsyoutosettledown,canbepartofthepath.Andyoufindthatthatkindofthinkingmakesalotmoresubtledistinctions,doesn’tgorunningoffafterextremes.
Therearesometeacherswhocriticizeidealism,butit’snottheidealismthat’sbad.It’stheextremism,theabsolutism:that’stheproblem.Therearealotofidealsthatarereally,reallyworthexploring,reallyworthfollowing.AjaanMuninhislastsermonmentionedthedeterminationnottocomebackeveragaintobethelaughingstockofthedefilements.Holdontothatdetermination,hesaid.Neverletitgo.Andthedeterminationrequires,one,thatyoubelieveitishumanlypossible.Convinceyourselfthatit’spossibletofollowthispathtogetresults.Holdontothat.That’sanidealyouneverwanttoabandon.Andtwo,convinceyourselfthatit’snotonlyhumanlypossible,it’spossibleforyouandyouaregoingtodoit.Youstickwiththatideal.Ifyoufindanyextremeformsofthinkinggettinginthewayofthat,thosearethethingsyou’vegottodrop.Focusonwhathelpstogetyoutounderstandbetterandbetterexactlywhatarethesedefilementsthatarelaughingatyou.Theypullyouoffintotheextremes,andtheylaughatyouforbeingsogullible.Yourunbacktotheotherextreme,andtheylaughatyouagain.
It’swhenyou’reonthepaththattheycan’tseeyou.AstheBuddhasaid,thisisthepathwhereMaracan’tdetectyou,Maracan’tseeyou.You’reinvisible.Thisrequiresalotofskill,butit’saninterestingskilltodevelop.Itmaynotbedramatic,buttherecomesastrongsenseofwell-beingandaccomplishment
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whenyou’vemasteredit.That’swhatyou’relookingfor.
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InChargeofYourWorldOctober19,2008
There’sastoryintheCanon,whereKingPasenadicomestoseetheBuddhainthemiddleoftheday.AndtheBuddhaaskshim,whereareyoucomingfrominthemiddleoftheday?TheKingsays,“Oh,I’vebeenmeetingwithmyministersandtalkingaboutthesortsofthingsthatpeopleobsessedwiththeirpowertalkabout:—whichisaremarkablyfrankstatement.YoucanimagineapressconferencewhereaPresidentisasked,“Whathaveyoubeendoingtoday?”andhesays,“Talkingaboutthethingsthatpeopleobsessedwithpowertalkabout.”
TheBuddhaaskstheKing,“SupposesomeoneweretocomefromtheEastsaying,‘ThisenormousmountainismovinginfromtheEastcrushingalllivingbeingsinitspath.’AnotherpersoncomesfromtheSouthsaying,‘There’sanothermountaincomingfromtheSouthcrushingalllivingbeingsinitspath.’AnotherpersoncomesfromtheWest,apersoncomesfromtheNorth.‘ThereisamountainmovinginfromtheWestandanothermountainmovingdownfromtheNorth,’allfourmountainscrushingalllivingbeingsintheirpath.
TheBuddhathenaskshim,“Giventhisgreatdestructionofhumanlife,andrememberingabouthowrareitistogainahumanbirth,whatwouldyoudo?”AndtheKingsays,“Well,whatelsecouldIdobutpracticetheDharma,trainthemind,anddogood?”AndtheBuddhasays,“Iannouncetoyou,greatking:Deathismovingin,crushingalllivingbeingsinitspath.Sowhatareyougoingtodo?”AndtheKingsays,“Well,whatelsecanyoudobutpracticetheDharma?”
Welookatthesituationintheworldrightnowandthere’salottobeworriedabout.Butwecanbeconfidentaboutonething,thatthebestwaytorespondtowhateverthesituationisintheworldistopracticetheDharma,tobegenerous,tobevirtuousandtomeditatetotrainthemind.Becausewhetherthesituationintheworldisgoodorbad,thereisalwaysaging,illnessanddeath.Thereisnopointwheretheworldissototallyfreeofinsecuritythatyoucanreallytrustthatthesituationisgoingtobegood.Eveniftheeconomyisgreatandeverybodyagreestolaydowntheirarms,peoplearestillgoingtogetsick,stillgoingtogetold,andstillgoingtodie.
Buttheempoweringthinginallthisisthatyouractionsdoshapetheworldyouexperience:theworldyou’veexperienced,theworldthatyou’reexperiencingnow,andonintothefuture.Sonomatterwhatanybodyelsedoes,youalways
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wanttopracticetheDharma—toholdbyyourideals,toholdbyyourprinciples—becauseyoucreateyourworldthroughyouractions,andyouwantthatworldtobeaprincipledone.
Oneofthemisunderstandingswepickupfromthemediaisthattheimportantdecisionsinourworldaremadebyotherpeopleoverwhomwehavenocontrol.Butit’safactthateventhoughwe’resittinghereinthesameroom,eachofuslivesinadifferentworld.Andtheworldofourexperienceiscreatedbyourownactions.We’retheoneswhoarecreatingit,andwecontinuetocreateitwithouractionseachmoment.
Sobasicallyyou’reinchargeofyourworld.You’renotamonadtotallyindependentfrominfluencesfromoutside,butthechoicesyoumakearetheonesthatshapeyourlife.Ifyoumakewisechoices,generouschoices,youprotectyourselfandyouprotectotherpeople.Onthesurfaceitmaysoundselfish.Hereyouaretryingtomakesureyourlittleworldisokay,buttheonlywayyoucanmakesureyourlittleworldisokayistoactinawaythatyou’renotharminganybodyelse.Andinfluencesspreadaround.Ifyouactinanoblewayeveninthemidstofdangeranddestruction,that’sagoodexampletootherpeople.Otherpeoplewanttojoinin.
Beingahumanbeingisnotreallyworthmuchifit’salljustscramblingafterwealth,scramblingafterthingsthatotherpeoplehavetobedeprivedof.TheBuddhasawthispriortogoingoutpracticing.Hesaidtheworldwaslikeapuddlethatwasdryingup,andthereareallthesefishinthepuddlefightingforthatlittlelastbitofwater.Hefounditreallydismaying.Thatkindoflifeisnotahumanlife,it’sananimallife.Humanlifeisoneinwhich,regardlessofwhatthesituationisoutside,youknowyoushapeyourworldthroughyouractions,andthattheactionsshapingagoodworldareonesthatarehonorable,compassionate,wise.Andyoucanholdtothatprinciple.
Somepeoplewerecommentingthiseveningthatthecrowdheretodaywasoneofthegentlestcrowdstheyhadeverseen.That’sbecausewecametogethertodogood,tobegenerous,andtorejoiceinoneanother’sgenerosity.Thisissomethingthat’sbeentypicaloftheBuddhisttraditioneversincetheverybeginning.Backinthe19thcenturywhenWesternerswerebeginningtoreadsomeoftheBuddhisttexts,andallsawwassuffering,death,aging,illness,Asaresult,theywroteBuddhismoffasaverypessimisticreligion.ButwhentheywenttoAsia,theysawthatBuddhistsingeneralwereveryhappypeople.Thetemplefairs,thevariousobservancesinthecourseoftheyear,werealwaysveryhappygatherings.AndtheWesternerscametotheconclusionthatBuddhistsdidn’tunderstandtheirownreligion.IftheyreallyunderstoodwhattheBuddhataught,theywouldbemoroseandhorriblydepressed.Butinsteadtheywerehappy.
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SoWesternerscameupwithatheoryofwhattheycalledthegreattraditionversusthelittletradition,i.e.thegreattraditionbeingwhatwasinthetextsandthelittletraditionbeingBuddhismontheground.Butwhattheyreallymissedwasthecentralmessageinthetexts,whichisthatyourhappinessisinyourhands.Andthattruehappinesscomesfrombehavinginawaythat’stotallyharmless.Andnotjustharmlessinthesensethatyou’renotgoingtohurtotherpeople,butalsothatyou’regoingtopositivelydogoodbypracticinggenerosityasanimportantpartofthepath.ThisishowtheBuddha’smessageisempowering.Youcancreateahappylifebyactinginwaysthatarenobleandgood.
YouseethisintheBuddhisttraditionallthewayfromthetimeoftheBuddha’sfuneral.EventhoughtheBuddhahadjustpassedaway,therewassinginganddancingathisfuneralinhonorofhim.Ontheonehand,peopleweresadthathehadgone,butontheother,theywerehonoringthefactthattheyhadbeenalivewhentherehadbeensuchawonderfulhumanbeingintheworld.Thesamewiththetemplefairsintheveryearlycenturies:Theywereveryhappyoccasionsbecauseeveryonegottogethertodogood.Socialcastedidn’tmeananything.Everybodywasworkingtogether,helpinginlinewiththeirtalentsandabilities.
Soitispossibletocreateagoodsociety.Wheneveronegathersaroundtheprinciplethattruehappinesscomesfrombeingharmless,beinghelpful,trainingthemind—that’sempowering.Andyoudon’tneedtohavepoliticalpowerintheworldoutside.Youhavethepowertocreateyourownworldrighthere,rightnowthroughyouractions.
OnethingthatwouldfrequentlystrikemewhenIwasinThailandwasthatI’dbeonmyalmsround,walkingpastalittletinygrassshack,justbigenoughfortwopeopletosleepin.Andsureenoughthereweretwopeopleinthegrassshack,anewlywedcouple,stillverypoor.Oneofthemwouldrunoutofthehouseandwanttoputsomethinginmybowl.Whenyou’rethebeneficiaryofthegenerosityofpoorpeople,itreallygoestotheheart.I’dcomebackfrommyalmsroundandtellmyself,“Youcan’tbelazytoday.Apoorpersonhasbeengenerouswithyou.”
TheBuddha’steachinggivesthatopportunitytobegenerous,tobevirtuous,toeverybody,regardlessoftheirpositionontheworld.Regardlessofhowrichorpooryoumaybe,nomatterwhatsocietymaythinkofyou,youhavetheabilitytotrainyourmind.Andyoucanshapeyourworldthroughthatpower.Theteachingstalkaboutbecoming:It’sbasicallyyoursenseoftheworldinwhichyoulive,andyouridentitywithinthatworld.Thatbecomingisbasedonyouractions.Youractionsarethefieldinwhichaparticularsenseoftheworldcangrow.Youkeepondoingthingsthatyouknowaregood,andthatcreatesagood
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field.Thepossibilitiesinthatfieldarealwaysreplenished.That’ssomethingtotallywithinyourpower.Theworldatlargemayhavepoliticalstrife,economiccollapse—allkindsofnegativethingsmaybehappeningbutinyourworld—butyou’recreatingagoodworld.Andyou’renottheonlyonebenefitingfromthat.
Sothisiswhywetrainthemind.Regardlessofthesituationoutside,it’sthroughtrainingthemindthatwe’reshapingtheworld—theworldinwhichweliveandtheworldinwhichthepeoplearoundusliveaswell.Soeventhoughthemountainsofaging,illness,anddeathmaybemovingin,wecanstilltrainthemind.BecauseastheBuddhapointedout,deathisnottheend.It’soneincidentinaverylongstory.Povertyisnottheend.Famine,thefourhorsemen,arenotreallytheend.Thefourhorsemenhavebeenstampedingallovertheworldforwhoknowshowlong.Butwecanstilldogood.
Andindoinggood,weprotectourselves.AstheMangalaSuttapointsout,yourprotectionliesinthegoodyoudo.TherewasanothertimewhenKingPasenadiwenttoseetheBuddha.Hehadcommentedthatthemorehethoughtaboutit,themoreherealizedthatpeoplewhoactinharmfulwaysinwhattheydo,inwhattheysay,inwhattheythinkdon’treallyprotectthemselves.Theydon’treallylovethemselves.Theyleavethemselvesopentoattackfromallsides.Thepeoplewhoarewellprotectedaretheoneswhobehavewellinthoughtandwordanddeed.Withthatkindofprotection,youdon’tneedanarmy.OrastheBuddhasaidintheDhammapada,ifyourhanddoesn’thaveawound,thenyoucanpickuppoisonandnotgetharmedbyitbecauseyouhaven’tdonethesortofthingthatwouldleaveanopeningforthepoisontoseepinto.
Inthesameway,whenyoutrainyourmind,you’regivingprotectiontoothersandtoyourselfaswell.Thisishowwecanlivetogetherinpeaceandharmony.Soonadaylikethiswhenpeoplehavecometogethertodogood,it’ssomethingweshouldrejoicein.Becausethatrejoicinghelpstoreminduswheretruehappinesslies.
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GivingMeaningtoLifeNovember7,2008
TherearepassagesinthetextswheretheBuddhagivesaprettybleakpictureoflifeandtheworldatlarge.Likethatchantjustnow:“Theworldjustpassesaway.Thereisnooneincharge.It’saslavetocraving.”Inotherwords,thereisnogranddesigntogivemeaningtolifeortheworld.Thingsaresimplydrivenbyblindcraving.ThereisanotherpassagewheretheBuddhatalksaboutthewaybeingswanderoninthisworld.It’slikethrowingastickupintotheair.Sometimesitlandsonthisend,sometimesitlandsonthatend,sometimesitlandssplatinthemiddle.Norealpattern.Norealdirection.Thisdoesn’tmeanthatlifeishopeless.Butitmeanssimplythatlifedoesn’thaveameaningunlessyougiveitameaning.Sothat’stherealquestion.It’snotwhatisthemeaningoflife,thequestionis:Whatkindofmeaningdoyouwanttogivetoit?
Thisiswherethepracticecomesin,becausethepracticegivesdirection.Youwanttounderstandthemindsoyoucanunderstandwhyitisthateventhougheverythingwedoisaimedatproducinghappiness,weoftenendupcausingsuffering,pain,anddisappointmentinstead.Whyisthat?AndastheBuddhapointedout,it’swithinourpowertolearn,tounderstandwhy.Thatquesttolearnandtounderstandiswhatgivesmeaningtolife,givesdirectiontolifeinawaythatnothingelsecan.
Youlookatthethingsthatpeopletrytoaccomplishinlife,intheworldoutside.Theworldseemsdesignedtojustgrindeverythingdown.Youwantthiskindofrelationship,buttherelationshipjustfallsapart.Youwanttodevelopanicestrongbody,well,itgetsstrongforawhile,thenitstartsgettingsick,thenitgetsold,andyou’releftwithnothing.Youwanttoaccomplishsomethinglargeintheworld,butthentheeconomycollapses.Warcomes.Faminecomes.Allkindsofthingscanhappen.Solookingtotheworldformeaningisafrustrating,veryfrustratingexperience.
Butwhenyoulookinsideformeaning,youfindthatthereisalottolearn,thereisalottounderstand.Thingsdogetaccomplished.Asyouworkonthepath,youbegintoseehowthemindcreatesathoughtworldandyourealizethatyouhavethechoicetogointothatthoughtworldornot.Asyoudevelopmoreandmoremindfulness,moreandmorealertness,youunderstandtheseprocessesofthemind.Throughunderstandingthem,youcanfreeyourselffromthem.Youdon’thavetobetheirslave.Theworldthat’saslavetocraving:Youdon’thavetogetintothatworld.
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AstheBuddhasaid,theprocessoflearningaboutthesethingsisnotaccompaniedbydisappointmentandsorrow.It’saccompaniedbyjoy,asenseofreleasethatcomeswhenyourealizethatyou’vebeendoingsomethingreallystupidforalong,longtime,andnowyou’veseenthroughit.You’veunderstoodit.You’vegonebeyondit.Youreallycancutthroughandfreeyourselffromthedefilementsofthemind.Whenthepathcomestogetherinthemind,youseeontheonehandthatthereissuchathingastheDeathless,andontheotherhandthatyou’veattaineditthroughmasteringyourownintentions,understandingtheprocessofthemind.Thereismoretoexperiencethansimplytheconditionedandfabricatedthingswenormallyexperience.Thatrighttherecutsthroughalotoffetters.
It’slikecuttingoffyourarm,whichmaynotbeaprettyidea,butoncethearmiscutoff,it’soff.Andeventhoughthedoctorsmaytrytosewitbackon,it’sneverquitethesame.Thereissuchathingasapermanentchange.Andevenwithoutgettingtothenobleattainments,youfindthathavingmoremasteryandmoreunderstandingovertheprocessesofthemindputsyouinamuchbetterposition.Youunderstandyourselfbetter.Youcauselesssufferingforyourself.Youunderstandotherpeoplebetter,andcausethemlesssufferingaswell.
Sothisisaprojectthat’sreallyworthgivingyourlifeto.Anditgivesmeaningtoyourlife.Itgivesadirectiontoyourlife.Youdevelopanewrelationshiptoyourself.Ultimatelyyougettothepointwhereyoudon’tneedasenseofidentity.Butinthemeantimeyoudevelopaskillfulsense.Thereisasenseofself-esteemthatcomeswithknowingthatyoucanlearn.Nomatterhowoldyouare,nomatterhowlittleorhowmuchtimeislefttoyourlife,youcanstilllearn.
Theissuecameupawhileback:Peoplewhoarereallydriventoaccomplishthings,reallydriventodevelopasenseofselfaroundtheiraccomplishments,arenoticingthatthatcausesalotofstress,alotofpainandanxiety.Buttheanswerisnottohavenoaccomplishments,ortohavenodesireforaccomplishments.Theanswerlies,first,inreallygettingastrongsenseofwhatisagenuineaccomplishmentinlife,andsecond,gainingaskillfulsenseofyourselfaroundtheprocessoftryingtoattainthataccomplishment.
Whatthiscomesdowntoistwothings:Thefirstishavingawillingnesstolearn.Ifthat’swhereyoursenseofidentity,yourself-esteemisfocused,it’sskillful.Thegaintheabilitytolookatsomethingyou’vedoneandrealizethattheremaybesomethingwronghere,butthatdoesn’thavetothreatenyouridentity.Itjustcallsforthyourdesiretolearnmoreaboutwhatdidyoudowrong,whywasitwrong,whatcouldyoudointhefuturenottorepeatthatmistake.Asecondaspectofthismoreskillfulsenseofselfisasenseofselfthatunderstandswhat’sanimportantquestion:what’sanissuethat’sworthpursuing
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andwhataretheissuesyoudon’treallyhavetopursue.Hereagain,thepracticegivesyouagoodstrongdirection.Anyissuerelated
towhythereissufferingandwhatyoucandotoputanendtoit:That’sanimportantissue.Youhearaboutpeoplewhoaresuddenlytoldbytheirdoctorstheyhave,say,threemonthsorthreeweekstolive,andtheysuddenlydevelopaverystrongsenseofwhattheyreallywantoutoftheremainderoftheirlife.Theyclearawayallthedistractionsandfocusonwhat’sreallyimportant.Andit’sgoodthattheydothat,butit’ssadthattheyhadtowaitforadeathsentencebeforetheydo.Wehavetorememberweareallherewithadeathsentence.It’ssimplythatwedon’thavethedaysmarkedoutforus,howmuchlongerit’sgoingtobe.Butwedoknowthatwehavealimitedamountoftime,yetwetendtoforgetthat.Weactasifwedidn’tknow.
Sokeepthatinmind.Deathisdowntheline.Maybeevenbeforedeath,illnesswillcomeandmakeitmoreandmoredifficulttopractice.Sothequestionis:Whatarethereallyimportantthingsyouwanttotakecareofwhileyou’vestillgotthechance?Thisisthebigissue:lookingatyourownactionstoseewheretheycausesufferingandstress,andtofigureouthowyoucanactinawaythatdoesn’t.Andtheskillsyoulearnintheprocessoffocusingonthatimportantissuewillserveyouingoodsteadallthewaythroughaging,allthewaythroughillness,andallthewaythroughdeath.Theabilitytokeepyourmindfocusedonwhat’simportantandtoputasideunimportantthings,thewillingnesstolearnallthetime--thoseabilitieswillalwaysserveyouingoodstead.
Sothisishowwegivemeaningtolife:findinganissuethatgivesdirectionandfocusesonthereallyimportantproblemsinlife,thathasthepotentialtotakeustosomeplacewhererealchangescanbemade,changesthatmakeatruedifference.It’soneofthereasonswhyDharmapracticeissomethingyoureallycangiveyourlifeto,becauseitgivesmeaningbacktoyourlife.
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TheBrahmaviharasonthePathNovember13,2008
TheBuddhaoftenusedimagesofgradualpractice,agradualchangetoillustratethepathofpractice.There’sonepassagewherehesaysit’slikeastairway.Yougofromonesteptothenext,tothenext,withoutjumpingupawholesetofstairs.There’sanotherpassagewherehetalksabouttheflooroftheoceangraduallygettingdeeperanddeeper,tillitfinallyhitsaprecipice.
Inotherpassages,hetalksaboutdevelopingvirtueandthen,onceyou’vegotyourvirtue,youdevelopmindfulnessandcontentment;andfrommindfulnessandcontentment,youworkonthehindrances,developconcentration,andfinallydevelopdiscernment—whichmakesitsoundlikeyouhavetoperfectonestepbeforeyoucangettothenext.
Butyouhavetorememberthatthepointinthepracticewherevirtueisperfectediswhenalleightfactorsofthenoblepathcometogether.Oneoftheresultsofthefirststageofawakeningisthatyou’vecompletedalltheworkyouhavetodointermsofvirtue,butyoustillhaveworktodointermsofconcentrationanddiscernment.
Thatdoesn’tmean,however,youdidn’tworkonconcentrationanddiscernmenttogetthere.Youneededthemboth.Afterall,they’rethereinthepath,whichmeansyoucan’twaituntilyourvirtueisperfectbeforeyouworkonmeditation.Allthreepartsofthetraininghelponeanotheralong.
Soyoudon’thavetowaituntilyourvirtueisperfect,oryou’vegotloadsandloadsofmerit,beforeyoustartmeditating.Youstartitrightnow.Andyou’llnoticeasyouworkonthemeditationthatthemorevirtuousyouare—themoreyoucanexerciserestraintinthecourseoftheday,themoreyoucanbegenerousanddevelopothergoodqualitiesthroughouttheday—theeasieritwillbetomeditate.Thefactthatyou’remeditating,strengtheningyourmindfulnessandconcentration,makesiteasiertodevelopthosegoodqualitiesthroughouttheday.It’slikewashingyourhands:Yourlefthandwashesyourighthand,andyourrighthandwashesyourlefthand.Thatwaytheybothgetclean.
Soasyou’resittinghere,don’tworryabouthowmuchyouhaveorhaven’tcompletedtheotherfactorsofthepath.Focusontheonesyou’reworkingonrightnow.Atthesametime,whenyou’regoingthroughtherestofthedaywhenyou’renotsittingwithyoureyesclosed,whenyou’reengagedwithotheractivities,don’tworryaboutsittingwithyoureyesclosed.Justkeepasking
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yourself,“What’stheskillfulthingtodonow?”Trytobringsomesenseofeasewiththebreathintoallyourotheractivities.It’llmakeiteasiertodotheskillfulthingandstepbackfromunskillfulmindstatesthatpopup,whereyougetupset,whereyougetflustered,angry,whatever.You’lldevelopmoreresistancetothosemindstates.
It’sinthiswaythatalltheelementsofthepracticehelponeanotheralong,andthewholedaycanbedevotedtothepracticeofdevelopingthemind.
There’sapassagewheretheBuddhasaysthatastingypersoncannotattainthenobleattainments,can’tevenattainjhana.Buthealsosaysthatthequalityofyourgenerositywillgrowasyourmeditationadvances.Inotherwords,generosityhelpsyourmeditation,yourmeditationmakesiteasiertobegenerousinwaysthatgrowmoreandmorelargehearted.Thisisparticularlytruewhenyou’reworkingondevelopingthebrahmaviharas.
AjaanLeedescribesthatthebrahmaviharasasfoodforyourprecepts.Andthat’showtheBuddhapresentsthemaswell.There’sapassagewherehetalksaboutreflectingonthefactthatyou’vemademistakesinthepast.You’vebrokentheprecepts,harmedotherpeople.Theproperattitudetohavetowardthat,hesays,istorealizethatyoucan’tgobackandundothemistake,andsittingtherestewingaboutitisnotgoingtohelp,either.Soyouresolvethatyou’renotgoingtorepeatthemistake.You’regoingtoexerciserestraintinthefuture.
Then,tostrengthenthatresolve,youdevelopthebrahmaviharas:unlimitedgoodwill,compassion,empatheticjoy,andequanimity.Thishelpstoensurethatyou’regoingtostickwiththatresolvetoexerciserestraint,becauseifyoureallyfeelgoodwillforotherpeople,you’renotgoingtoharmthem.Ifyoufeelgoodwillforthem,thenwhenyouseethemsuffering,youwanttohelp.That’scompassion.Ifyouseethatthey’realreadyhappy,youwantthemtocontinuebeinghappy.That’sempatheticjoy.Ifyourealizethatthere’snothingyoucandotohelpthemorthesituationthatyouyourselfareencountering,thenthekindestthingistodevelopequanimitytowardthethingsyoucan’tchange,whichfreesyoutofocusonthethingsyoucan.Sogoodwillunderliesallfourofthebrahmaviharas.It’stheessentialone.Ithelpsyoumaintainyourprecepts.Ithelpsdevelopconcentration.
TheBuddhaalsotalksaboutthelevelsofjhanayoucanattainbydevelopinggoodwillandtheotherbrahmaviharas.Andifyoudoitright,it’salsoanexerciseindiscernment.Youcan’tjustsittherebeamingoutnicethoughtsandthinkthatthat’sgoingtotakecareoftheproblem.If,whenyougetupfrommeditation,youseethatsomebodyhasdonesomethingoutrageous,thenifyouhaven’treallythoughtthematterthroughyourimmediatereactionwillbetogetupsetagain.
Hereit’simportanttounderstandthatgoodwilldoesn’tmeanthatyou’re
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goingtolikepeople.Yousimplydon’twantthemtomeetwithharm.Youwantthemtomeetwithtruehappiness.You’vegottolearnhowtodevelopthatattitudeinaproperway.Thatmeansbothunderstandingtheprincipleofkarma,andalsounderstandinghowyoufabricatefeelingsinthemindsothattheyreallyaregenuine.Thisiswherethebrahmaviharapracticeleadstodiscernment.
Partofthediscernmentalsoliesintheexerciseofequanimity,realizingwhenit’sappropriatetodevelopequanimityasanactofkindnesstoyourselfandtoothersasopposedtowhenyoufocusmoredirectlyontheotherbrahmaviharas.Butyoualsohavetounderstandwhatitmeanstowishforpeopletobehappy.Youwantthemtodothingsthatleadtohappiness.It’snotlikeyou’repretendingyoucantakeamagicwandandwaveitovertheirheadsandthey’llimmediatelybehappy.That’snothowitworks.Theprincipleofkarmasaysthatifyou’regoingtobehappy,youhavetodothingsthatareskillful.Soifyouwanttoimaginepeoplebeinghappy,youhavetoimaginethemdoingskillfulthings,beinggenerous,beinghappyinbeinggenerous,beinghappyinexercisingrestraint.Andifit’snottoomuchofastretch,thinkofthembeinghappymeditating.
IntheMettaSuttaintheSuttaNipata,wheretheBuddhatalksabouthowtoexpressathoughtofgoodwill,hedoesn’tsimplysay,“Mayallbeingsbehappy.”That’spartofwhathehastosay,butnotall.Hegoesthroughallthevariouscategoriesofbeings:long,middlingandshort;seen,unseen;bigandsmall.Buthealsosays,“Mayallbeingsnotdespiseanyone.”Inotherwords,maytheynotcreatethecausesforunskillfulactions.Soyouhavetothinkaboutcauseandeffect,andrealizethatifthepeopleyoudon’tlikecouldactuallyunderstandthecausesforhappiness,theworldwouldbeamuchbetterplace.Thisiswhyyoucan’thaveyourlikesgetinthewayofuniversalgoodwill.Goodwillisonething.Likinganddislikingotherpeople:that’ssomethingelse.We’renotpretendingthateverybodyisokay,orthateverybodyisnice.Wesimplyrealizetheworldwouldbeamuchbetterplaceifeverybodyunderstoodthecausesofhappinessandwouldactonthem.That’ssomethingyoucanwishwithoutfeelinghypocritical.It’snotmake-believe.
Sothat’soneareainwhichyoustartdevelopingrightviewintheprocessofdevelopinggoodwill.Thenyoutakeitfurther,bylearninghowtodevelopafeelingofgoodwillthatyoureallyfeeldownintoyourbones.Howareyougoingtodothat?Youcan’tsimplyrepeatgoodwillphrases.There’smoretoagenuinefeelingthanthat.AstheBuddhasaid,youfabricateyouremotionsthroughthreekindsoffabrication:physical,verbal,andmental.Thebreathcountsasphysicalfabrication.Directedthoughtandevaluationcountasverbalfabrication.Andfeelingsandperceptionscountasmentalfabrication.Thebreathiswhatactuallytakesanemotionandmakesitrealinthebody.Soagoodwaytostartwiththe
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brahmaviharasistolearnhowtobreatheinawaythatfeelsreallygood.Youhavetodevelopsomesenseofwellbeingwithinyourselfbeforeyoucanwishitforotherpeople.
AjaanLee’simageisofawatertank.Ifthere’snowaterinthetank,thenwhenyouopenthefaucet,allthatcomesoutisair.Inotherwords,youhavetohavethewaterofwell-beinginsidebeforeyoucanofferrealwatertootherpeople.Soyouworkonbreathinginawaythatfeelsreallygood,anduseyourdirectedthoughtandevaluation,theverbalfabrication,tohelpwiththat.Butthatcanhelpwithotherissuesaswell.Youcanstartthinkingabouthow,iftherearepeopleouttherewhoyoureallyhavetroublefeelinggoodwillfor,it’sinyourbestinteresttodevelopgoodwillforthem.
OneoftheimagestheBuddhagivesisofapersonwalkingacrossadesert,hotandtremblingwiththirst,comingacrossalittletinypuddleofwaterinacow’sfootprint.Herealizesthatifhe’sgoingtodrinkthewater,he’llhavetogetdownonhishandsandfeetandslurpitup.Ifhetriestoscoopitupwithhishand,it’sgoingtogetmuddy.Soheverycarefullyputshismouthdownonthegroundandslurpsupthatlittlebitofwater.
Thisimagedescribeyouwhenyou’reangry.Noticeyourposition.You’rehotandtremblingwiththirst;youcan’taffordtofocusonthebadpointsofotherpeoplebecausethat’sgoingtogetyouevenhotterandthirstier.Yourgoodnessisgoingtoburnaway.Youlookatthehumanrace,anddon’tseethatthere’sanythinggoodoutthere,there’snoreasontotreatpeoplekindly,becausethey’reallselfishorwhatever.Ifthat’syourthinkingthenyou’regoingtomakeitharderandhardertodevelopyourowngoodness.Soyourgoodnessrequiresthatyouthinkaboutthegoodnessofotherpeople,nomatterhowlittleitmaybe.It’snotthatyou’repretendingthattheyhavealotofgoodness,butyouhavetofocusonitrealizingthatthereissomegoodnessinthesepeople.Youdon’thavetowaitforeverybodytohaveBuddhaNaturebeforethey’regoodenoughforyoutotreatwell.Justalittlebitofgoodnessisenoughtonourishyourowngoodness.Becauseit’snotaquestionoftheirdeservingyourgoodwill.Youneedtodevelopgoodwillforyourownwell-being.
Sowhenyouthinkintheseways,holdingtheseperceptionsinmind,youcandevelopamoreandmoregenuinefeelingofgoodwill,afeelingthat’snotthreatenedbythefactthatotherpeoplearegoingtocontinuetoactinsometimesreallyoutrageousandhorribleways.Becausewhenyouseethemactinginhorribleways,you’vegottohavecompassionforthem.Theyarecreatingcausesforsuffering.
Asyoudevelopthesethoughtsofgoodwill,you’regivingyourselfastrongerfoundationforyourownvirtue,creatingastrongerfoundationforconcentration,andgainingsomepracticeinunderstandingthisprocessof
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fabrication,whichiswhatdiscernmentisallabout:toseehowstatesofmindarefabricated,howemotionsarefabricatedbothinbodyandmind,andtogetmoreandmoresensitivetohowthisprocesstakesplace.
Soit’snotthecasethatyouworkonvirtueandthen,whenit’salltakencareof,youmoveontoconcentration.Orthatwhenthat’salltakencareof,youmoveontodiscernment.Youhavetoworkondevelopingthemindinsuchawaythatallthreepartsofthetrainingworktogether,helponeanotheralong.Soeventhoughtheprocessisgradual,it’sgradualinasensethatallthreedeveloptogether.
Keepthispointinmind.Asyousitdowntomeditate,workingondevelopingyourconcentration,it’snotonlyconcentrationthat’sgoingtogetdeveloped.Ifyoulearnhowtocarrytheconcentrationintoyourdailylife,you’regoingtogainhelpwithyourvirtue,lookingafterthepreceptsandhelpingwithyourdiscernment.
Solearnnottocompartmentalizethepractice.Rememberit’sallofapieceandthatallthedifferentfacetsofthepracticehelponeanotheralong.
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GoodwillFirst&LastNovember20,2008
It’straditionaltobeginandendeachsessionofmeditationwiththoughtsofgoodwillforallbeingswithoutexception.Thepurposeineachcaseisdifferent.Inthebeginning,youstartthemeditationwiththoughtsofgoodwillasawayofputtingthemindintherightframe,intherightcontexttomeditate.Youwanttopullyourselfoutofyourownlittlepersonalnarrative,theeventsoftheday,andtakealargerviewbeforeyousettledownandlookatthepresentmoment.Ifyoudon’t,it’sverylikelythatyou’lltakeyournarrativeintothepresentmomentwithyou.Ifit’sanunpleasantnarrative,itmakesthepresentmomentunpleasantaswell.Ifit’sbeenabaddayandyousitdownandtrytogetthemindintothepresentmomenttostaywiththebreathandyoufinditdoesn’tstaywiththebreath:Ifyou’vebeendownonyourselfinthecourseoftheday,yougetdownonyourselfevenmore.You’reamiserablemeditator.Youcan’tdoit.See?youkeepwanderingoffthebreath.Moreproofthatyou’remiserable.
Soagoodwaytobreakthatconnectionistostartthinkingafewthoughtsofinfinity,ofallbeingseverywherewithoutexception.LikethatcharacterinThroughtheLookingGlasswhosayshelikestothinkoftwoorthreeimpossiblethingseverymorningbeforebreakfast:Thinkaboutinfinityacoupleoftimesaday.Itchangesyourperspective.Andyou’reactuallyfollowingthepatternoftheBuddhaonthenightofhisawakening.Thethreeknowledgesthathegained,partoffullawakening,followthispatternaswell.
Thefirstknowledgewasrecollectionofhispastlives,allhisnarrativesgoingbackmanyeons.Andnotice:Hedidn’tgofromthatknowledgestraighttothepresentmoment.Thesecondknowledgehadtodowithalllivingbeings.He’dseeninhisfirstknowledgethathehadgonethroughmanylifetimes,inmanydifferentroles,manydifferentlevelsofbeing.Butthatknowledgeleftsomequestionsunanswered.Washetheonlyonewhohadthosemanylevelsofbeing?Andwhyweretheresomany?Whyweretheysovaried?
Sointhesecondwatchofthenight,heinclinedhismindtotheknowledgeofthepassingawayandre-arisingofallbeingseverywhere.Andhesawthateverybodygoesthroughthisprocessofdeathandrebirth.Everybodychangesroles,changeslevels.Ifyoulooksimplyattheindividualnarrative,thesechangesseemtofollowaveryerraticcourse,upanddown.TheBuddhahimselfsaidthatitwaslikethrowingastickupintheair:Sometimesitlandsonthisend,sometimesitlandsonthatend,sometimesitlandssplatinthemiddle.Butit
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doesn’tseemtohavemuchrhymeorreason.Butashesawthingsinthelargercontext,hebegantoseetherewasapattern.
Peopletookrebirthinlinewiththeirkarma,inlinewiththeiractions.Andtheiractionswerebasedontheirviews.Peoplewhohadactedonwrongviews,hadnorespectforthenobleones,tendedtogotobaddestinations.Peoplewhohadactedonrightviews,whohadrespectforthenobleones,wenttogooddestinations.Sotherewasapattern.Thepatternwasdeterminedbyviewandintention.
Anditwasonlyafterseeingthelargerpatternthathewasreadytofocusonthepresentmomentwithintheproperterms—eventsinthemindviewedascausesandeffects—andwiththeproperquestion:Howdoviewandintentionoperateinthepresentmoment?Istheresomewaythatthisknowledgecanbeusedtoputanendtosuffering?Inthethirdwatchofthenight,that’swhathefound.Lookingatintentionsasskillfulandunskillful,lookingatviewsasrightandwrong,andapplyingthoseperspectivestothequestionofsuffering,hediscoveredthefournobletruths.Heappliedthem,followedthetasksappropriatetothem,andgainedawakening.
Sonoticethepattern.Itstartswithhisownnarratives,movestothelargerpicture,andthenfocusesinonthepresentmoment.Thisiswhatwehavetodoaswesettledowntomeditate.Youremindyourselfthatyou’rehereforthesakeofgoodwill,forthesakeoftruehappiness.Andyourealizeyou’renottheonlyoneouttherewhohastotrainhisorhermind.Everybodyhastotrainthemind.It’snotaneasyprocessforanybody.Somepeoplemayfinditeasierthanothers,butthat’sbecausetheydidtheworkinthepast.
Sotakingthislargerviewremindsyouofyourintentionforbeinghereanditalsoremindsyouthatwhenthingsaren’tgoingwellinthemeditation,you’renottheonlyoneforwhomtheyarenotgoingwell.I’vebeencounselingsomepeopleinaDharmastudyprogram.Andtheirexperiencewithretreatsuptothispointhadbeenthatyougoin,youdon’ttalktoanybody,andyougohome.Soasyou’resittingthereintheretreathallmeditating,everybodyelselookssocalmandstill,andyetyou’refightingwithyourhindrances,withyourdefilements.Youseemtobetheonlypersonwhoissufferingthatway.
Butwhenthesepeoplecomeonastudyretreat,theygetachancetotalkwithoneanotherandtheydiscoverthateverybodygoesthroughthesamething.Everybodyhasthesameproblems.Andinsteadofbeingdiscouraging,it’sactuallyencouraging.Yourealizethateventhoughthingsmaytakealotlongerthanyouhadhoped,thefactthattheytakelongdoesn’tmeanit’shopeless.It’sthecommonpatternthroughouttheworld.Whenyouseethelargerpatternandunderstandit,you’reinamuchbetterpositiontofocusonthepresentmomentwiththerightattitude,withtherightsenseofbalance.
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Sospreadingthoughtsofunlimitedgoodwillhelpinthisdirectionisawayofpreparingyoutosettledownwiththebreath.Thenactuallybeingwiththebreathisaverygoodwayofshowinggoodwillforyourselfrightnow.There’senoughsufferinginlife.Youdon’thavetocompounditbybreathinginawaythat’sharsh,uncomfortable,orunhealthy.Soyoulookatthebreathandseehowit’saffectingthebodyindifferentparts:wherethebreathenergyseemscomfortable,whereitseemsstrained,whatyoucandotomakeitcomfortablethroughout,allthewaythroughthein-breath,allthewaythroughtheout,andallthewaythroughallthedifferentpartsofthebody.Youstartseeingwhichpartofthebreathcycleyoupushtoomuch:Areyousqueezingoutbreathenergytoomuchasyoubreatheout?Areyoumakingthebreathtoolongasyoubreathein?Noticehowyourelatetothedifferentpartsofthecycle.
Noticealsohowyourelatetothedifferentpartsofthebodyasyoubreathein,thedifferentlevelsofbreathenergyinthebody,becausethebreathentersthebodyatdifferentrates.There’sthebreathcominginandoutofthelungs,whichtakesawhileittofillthelungs.Butthere’salsotheenergythatflowsinthenerves,whichgoesalotfaster.Infact,assoonasyou’vestartedtobreathein,beforeyouevennoticeit,thebreathhasalreadygonethroughallyournerves—unlessthere’sablockagesomeplace.Somepeoplesayastheybreatheinandtrytogetthebreathtogotothedifferentpartsthebody,theycan’tgetitallthewaydownthebody,sayallthewaydownthelegsbythetimethelungsarefull.That’sbecausethey’retryingtoforceaharshbreathoraheavybreathdownthelegs,whichisnotactuallygoodforthelegs.Thinkofthebreathinthenervesandthebloodvesselsasalotsubtler,alotlighter,alotfaster.Seehowthatworks.Youhavetodoalotofexperimentingbecauseeachofusrelatestothebreathindifferentways,relatestotheenergyinthebodyindifferentways.Andsoeachofushasdifferenthabitswehavetolearnhowtocorrect.
Thisisoneofthereasonsintheforesttraditiontheajaansaresometimesseeminglysoharshwiththeirstudentsasthestudentsarenotobservantaboutthelittlethingsgoingonindailylife.Andthereasonforthisisthattheajaanswanttomakethepointthatyouhavetobevery,veryobservant.Ifyoucan’tobservethelittlethingsindailylife,youwon’tbeabletoobservetheevenlittlerthingsinthecourseofyourmeditation.
Sothat’swhatwe’redoinghereinthepresentmoment:exploringhowthebreathinthebodyfeelsrighthereinthisworldofthebodyrighthere,withoutreferencetotheworldoutside.Justthisworldofenergy.Themoreyoucangetintoit,themoreyoucangetyourselfimmersedinit,themoreyoubegintonoticethesubtletiesoftheenergy,thebetter.Thebodyfeelsbetter.Themindgetsmoreandmoreconcentrated,feelslessandlessfrazzled.
Whichputsyouinagoodpositionattheendofthemeditationtospread
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thoughtsofgoodwillagain.Thisservestwopurposes.One,itremindsyou,whenyouleavethemeditation,howyouwanttorelatetootherpeople.Youwanttorelateinawaythat’sconducivebothtoyourhappinessandtotheirs.
Two,theforceofaconcentratedmindcanactuallymakethatwishforgoodwillmoreeffective.Iknowmanystoriesofpeoplewho’vesensedwhensomebody’sbeenmeditatingandspreadingthoughtsofgoodwilltothemspecifically,andtheyrealizeit,theysenseit.Thepowerofaconcentratedmindgivesalotmoreenergytothethoughtsthatyoufocusonasyouareleavingmeditation.Soyouwantthemtobethoughtsofgoodwill.They’regoodforyou.They’regoodfortheworld.
Sowhenyouspreadthoughtsofgoodwillatthebeginningofthemeditation,it’sprimarilyforyourownsake;whenyouspreadthemattheendofthemeditation,it’sprimarilyforthesakeofothers.Butnoticethat“primarily”:It’snotexclusivelyjustforyouorjustforthem.Whenyoushowgoodwilltoothers,you’rehelpingyourself.Andwhenyouhelpyourselfintherightway,you’rehelpingothersaswell.
Trytomakethisaregularpartofyourmeditation:atthebeginning,thoughtsofgoodwillforeveryone,everywhere;andasyouleavethemeditation,again,thoughtsofgoodwillforeveryone,everywhere.Thiscreatestherightframework,therightcontextforthemeditation.Itkeepsyouontrack.Youfindthatgoodbreathinghelpswithgoodwillandgoodwillhelpswithgoodbreathing.ThisisacommonpatternthroughouttheBuddha’steachings.Itispossibletofindahappinessthat’sgoodforyouandgoodforothers—thekindofhappinesswhereeverybodybenefits.Internallythismeansbothbodyandmind.Externallyitmeansbothyouandeverybodyaroundyou.That’sthekindofhappinesswe’reworkingtoward.
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AStrangertoYourThoughtsNovember21,2008
Aswe’remeditating,we’reworkingtowardtwothings:Oneisstillnessandtheotheroneisdiscernment.Theygotogether.Theyarenottworadicallydifferentprocesses.Becauseafterall,togetthemindtosettledownandbestill,youhavetodiscernwhat’sgoingoninthemind.Andtodiscernreallyclearly,youhavetogetthemindtobestill.ButthisisnotaCatch-22.Thesetwosidesdevelopgradually.It’snotanall-or-nothingkindofaffair.Asthemindgetsgraduallymorestill,yougraduallyseemore.Asyouseemore,itenablesthemindtogetevenmorestill.
Yousimplyfindyourselfleaningtoonedirectionortheotherasyoupractice.It’slikewalking.Youleantotheleft,youleantoright.Youuseyourleftfoot,useyourright.Andasforwhetheryoustartoutwithyourleftfootorstartoutwithyourright,that’snotsomethingyoucanchoose.Whenyousitdownyoumayfindthatthemindisreadytogetstill,soyoujustfollowit,allowittobestill.Othertimes,it’snot.
Soeachtimeyousitdowntomeditate,takestockofthemind.Howisitdoing?Isitfeelinginclinedtosettledown?Orisitnot?Andifit’snot,whatisitgettingworkedupabout?Whatthoughtsarepreventingitfromsettlingdown?Youhavetoworkwiththosefirst.Andhowdoyouworkwiththosethoughts?Trytomakeyourselfastrangertothem.Inotherwords,whenyouseethemindinclineinacertaindirection,askyourselfwhyonearthwouldyouwanttothinkaboutthat.Allowyourselftobesurprised.Lookatthingswithneweyes,likeascientistwhotakesacommonassumptionandquestionsit,likeIsaacNewton.Backinhisdays,itwasbelievedthatthingsfelltoearthbecauseitwassimplytheirnaturetogodown.Thatexplanationof,“it’stheirnaturetodothat”coversupalotofignorance.Soheasked,“Whydotheygodown?”
Andhecameupwithanunusualconclusion,aswiththeapple.Apparentlyhedidn’treallywatchanapplefall.Butsupposeanapplefallsfromatree.Notonlyistheearthpullingtheappledown,buttheappleisalsopullingtheearthupalittlebit.Butbecausetheearthissomuchbigger,it’stheapplethatfalls.Butitwasn’tthenatureofmattertogodownnecessarilyasmuchasit’sthenatureofmattertoattract.Ofcoursewestilldon’tunderstandthatattraction.Einsteincamealongandsaid,well,actuallyit’sawarpinspace-time.Hetookanumberofotherbasicassumptionsandquestionedthemtoo.
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It’swhenyouquestionyourassumptionsthatyouseenewthings,becauseforthemostpartwedon’tevenseeourassumptions.Athoughtcomesupaboutsomethingthatwouldbegoodtoeat,orgoodtosee,andweimmediatelythink,well,itmustbegoodtoeat,itmustbegoodtosee,itmustbegoodtothinkabout.Soaskyourself,“Whyonearth?Whyregardthatasgoodtoeatorgoodtosee?WhyshouldIbethinkingaboutthatnow?”Posethosequestionsinthemindandseewhatcomesup.Sometimesthesimpleactofputtingthatlittlequestionmarknexttoyourthoughtisenoughtokillit.It’sthekindofthoughtthatsurvivesonlybecauseit’ssubterranean.Assoonasitseesthelightofday,itdies.Likecertainwormsthatliveunderground,assoonastheyareexposedtotheoutsideairtheydie.
Otherthoughtsdon’tdiequitesoquickly,soyouhavetokeepprobing:What’stheunderlyingassumptionhere?Andaslongasyou’redealingwithathoughtthathasapullonthemind,butwithoutallowingyourselftogetpulledalongwithit,thereisachanceyouwillseesomeinterestingthings.Andwhenitfinallystrikesyouthatthethoughtisstrange,anditdoesn’treallyhavethatpullanymore,thenthemindisreadytosettledown.
Hereagainyoucanuseyourdiscernmentintheotherdirectiontoremindyourselfofwhyyouwanttosettledown,what’stobegainedfromgettingthemindstill.Andthere’salottobegained.Youseethingsmoreclearly,youarelessaslavetoyourthoughts.Themindgetstorest.Weusethemindalldaylong.Evenwhenwe’reasleepwedreamaboutallkindsofthings.Themindneedstimejusttobebyitself.Andthenyouwillfindafterawhileitgetstiredofbeingstill,itwantssomemoreaction.Youcaneitherquestionthat,orelseyoucanmakeuseofthemind’swillingnesstothinkbyactivelyquestioningwhateverelseiscomingup.Itdependsonthesituation.
Soitgoesbackandforthlikethis:stillness,questioning,stillness,questioning.Sometimesthemerefactofstillnessallowsyoutoseethingsyoudidn’tseebefore.Sometimesitdoesn’t.Youcan’talwaystrustwhatevercomesupinthestillmind.OneofAjaanLee’stechniquesfortestinginsightsistoask,“Towhatextentistheoppositetrue?”Forexample,youstartseeinghowinconstantthingsare.Hesaystolookfortheaspectthat’sconstant.Whereit’sstressful,lookfortheaspectthat’spleasurable.Andviceversa.Thingsthatarenotself—alltoooftenwebelievethatifourinsightsfallinlinewithwhatthebooksays,thentheymustbetrueinsights.Butthat’snotalwaysforcertain.Turnaroundandquestionyourinsights.Flipthemoverandseetowhatextenttheoppositeistrue.Thatwayyouaddsomenuancetoyourinsights.Anditprotectsyoufromrunningaway.Becausethiscanoftenhappen.YougetaninsightanditstartsaddingontothatinsightandconnectingwiththisinsightandallofasuddenyoufindyourselfwayoffintheAndromedagalaxyfar,farawayfromwhat’sactually
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goingon.Thewholepointofinsightisyouwanttobeabletowatchtheprocessof
thoughtsarisinginthemind,toseewherethere’stheintentionalelementtogowiththethought.That’swherethedefilementishidingout.Whydoyouwanttogowithaparticularthought?What’sitsappeal?
ThisiswhytheBuddhasaidthatseeingthingsarisingandpassingawayisonlypartofinsight.Theotherpartistoseetheirallure:Whydoyoulikethethought?Whatpullsyouin?Thenlookatthedrawbacks.Whathappenswhenyougetpulledinbythatthought?Andfinallywhatunderstandingallowsyoutoescapefromit?Ifit’ssomethingthat’snotarisingandpassingawayrightnow,youcanjustputitaside.Lookforthethingsthatarearisingandnibblingawayatyourconcentration,oractuallyblockingyourconcentration.Becausethosearetheimportantthingstoanalyze.
Youcanreadabouthoweverythingintheworldisinconstant.Thetreesareinconstant.Themountainsareinconstant.Butifyou’renotattachedtothetreesorthemountains,thentheirinconstancydoesn’treallymeananything.It’snottheissue.It’swhereyou’retryingtofindyourpleasure,whereyou’reattached:That’swhatyouwanttoanalyzeintheseterms.Becauseagain,thosewaysofanalysismakeyouastrangertoyourthoughts,whichispreciselywhatyouwant:toseetheminneweyes.
Supposesomeoneelsewerelookinginyourheadandwatchingyourthoughtsrightnow,andwouldaskyou,“Whyareyouthinkingthat?Whythis?”Trytobethatstrangersothatyoudon’tsimplytakeyourthoughtsforgranted.Thesamewithyourassumptions,whichcontainwithinthemallyourdefilements:Don’ttakethemforgranted.Seethemasstrange.Seethemascurious.“Whywouldyoubelievethat?Whywouldyouwantthat?Whywouldyoulikethat?”Andwhenyougainsomeinsight,questionthataswelluntilthemindhashadenoughofthisquestioningandit’sreadytosettledown.
Thiswayyoufindyourmeditationleaningalittlebittotheleft,leaningalittlebittotheright.Andthatwayyouwalkalong.Andyoufindthatthebreathisanidealplacetodothiswalking.Becauseyoucanusethebreathasanobjecttosettledownandbestillwith,andyoucanalsouseitasagroundingforyouranalysis.Whenathoughtcomesup,noticehowitaffectsthebreath.Orwhenyoubreatheinacertainway,noticewhatthatwayofbreathingdoestothemind.Ifyoucanlocatethepartofthebodythat’stenseduparoundthethought,breathethroughitandseewhatthatdoes.Thiswayyoucanwalkinyourbreath.Leaningtotheleftmeansyouleantowardsinvestigatingandquestioning;youcanquestionthebreathorusethebreathasahandleforthequestioning.Ifyoufeelaneedtoleantowardtheright,togetthemindtosettledownandbestill,okayyouusethebreathasameansforsettling,forfullyinhabitingthepresent
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moment.Sorememberthatthemeditationhasthesetwosides.Itneedsbothinorder
tobecomplete.TheBuddhanevermadeanyradicaldistinctionbetweenthetwosides.Hesaystogetintojhanaorstrongabsorption,youneedbothtranquilityandinsight.Andtodeveloptranquilityandinsight,youneedjhana.They’reallpartofthesamewhole,it’ssimplythatyou’llbeleaninginonedirectionortheotheratanyonepointintime.Butheneverhasyouhopallthetimeononefoot.Whicheverfootyoustartoutwithandhoweverlongyouspendoneitherside,that’suptoyou.Learnhowtoreadthemindanditsneeds,andyou’llfindthatthemeditationwilltakeyouwhereyouwanttogo.
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AchievingBalanceNovember22,2008
Animportantprincipleinmeditating,ingettingthemindtosettledownproperly,istodevelopasenseofbalancesothatyourdesireisn’tsostrongthatitrunsawaywithyouorsoweakthatyoudon’treallycare.Youreffortisn’tsostrongthatitwearsyouout,butnotsoweakthatyoudon’taccomplishanything.Andsoondowntheline.Youdon’twanttothinktoomuchbecausethatdestroysyourconcentration.Butit’salsopossiblenottothinkenough—aswhenyouhaveaproblemanddon’ttrytothinkitthroughtodiscoverthecause.
Sowe’relookingforbalancehere.Butrememberthatbalancedoesn’tcomeautomatically.Thinkofthoseold-fashionedscales.Beforetheyreachbalance,theyhavetotipfirstonewayandthentheotherandthenbackandforth,backandforth,graduallytippinglessandlessuntiltheyfinallyachievebalance.
Thismeansthatifyoufindyourselftippingonedirectionandthentheotherinyourmeditation,that’sgoingtobenatural.Theskillliesinlearninghowtobalancethingsout,sothatyou’retippinglessandlessandless.
Firstoff,youhavetorealizewhichdirectionyou’retippingin.Thisiswhyit’sgoodtotakestockasyousitdownandmeditate:Howisyourmindrightnow?Whatdoesitneed?Doesitneedencouragement?Doesitneedenergizing?Ordoesitneedtobecalmeddown?Isittoosluggish?Ifitis,youhavetodoalittlethinkingtostiritupalittlebit.RemembertheBuddha’sreflection,thatthisevening’ssunsetmayhavebeenthelastoneyou’regoingtosee.Thatbigearthquaketheykeepwarningaboutcouldhappen.Thenewfaultthatjustopenedjusttothenorthofuscouldsuddenlydosomethingstrange.Sothequestionis,ifthatweretohappen,wouldyoubereadytogo?AndformostofustheanswerisNo.Allthisunfinishedbusiness,allthesethingswe’dstillliketodo.Okay,what’sthemostimportantunfinishedbusiness?Gettingyourmindinshape,sothatit’snotyourownenemyinthefaceofsuddenevents.Whichmeansthatyou’vegottoworkonyourmeditation.
Sometimesthatthoughtwillhelpstiryouup.Thenlookatwhatyouneedtodotoenergizethemindevenfurthertokeepitawake.Youmightdecidethatyouneedtogothroughthepartsofthebody.Thinkaboutthedifferentbonesinyourskeleton.Whathaveyougot?Imagineallthebonesstartingfromthetoescomingonup:Wherearethosebones?Inotherwords,whenyouthinkaboutthebonesinthetoe,focusonthefeelinginthetoe.Withthebonesinyourfeet,focuson
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thefeelingsinyourfeet;andsoon,upthroughthebody.Thiswayyougivethemindworktodo.
Ifyourmindwon’tsettledownwiththebones,surveythebreathenergyinthedifferentpartsofyourbody.Start,say,atyournavel,goupthefrontofthebody,downtheback,outthelegs.Startagainatthebackoftheneck,godowntheshouldersandoutthearms.Sectionbysection.Howdoesthebodyfeelasyoubreathein?Howdoesitfeelasyoubreatheout?Ifyounoticeanysenseoftensionortightnessanywhere,allowittorelax.Thisgivesthemindworktodosothatitdoesn’tstartdriftingoffasitstayswiththebreath.
Ifyoufind,though,thatyourproblemisintheotherdirection—thatthemindistooactive—trytostayinoneplaceandputallyourenergyintryingtoprotectthatoneplace.Ifyoufindyourthoughtswanderingoff,askyourself,“WhydoIneedtothinkaboutthatnow?Isn’titmoreimportanttogettoworkhere?”Ifyou’reworriedaboutsituationsinthefuture,remindyourselfthatyourbestpreparationforthefutureistobecomemindful,alert,clearaboutwhereyourmindisgoing.Allthemorereasontostayfocusedrightheretodevelopthosequalities.Andthenbeveryprotectiveofthespotyou’vechosen.
Asyoufocusonthatspot,allowittobecomecomfortable.Asenseofcomfortisimportant,becauseithelpsyoustay.Ifthere’sasenseofdis-easeandblockageinthebodyyou’regoingtotrytogetoutandrunawayfromit,becausetheminddoesn’tseeanyadvantageinstayinghere.Butifyouseethatasyoustayhere,thingsbegintodissolveawaythesepatternsoftension,growlessandlesssolid,lessandlessrigid,justthefactofbeinginyourbodyisgoingtofeelalotmoreattractive.Youseeimmediateresults—thatthemeditationisnotsimplyaimedatresultsonandoffintothefuture,butalsogivesresultsrighthereandnow.Andwhileworkingonblockageinonepartofthebody,ifyou’refocusingrightonthespotoftheblockageanditdoesn’tseemtowork,focusonotherpartsofthebodybecausesometimestheblockageorpainortightnessmaybecausedbyablockagesomeplaceelse.It’scommon,forinstance,thatapaininyourlowerbackisactuallycausedbyblockageinyourupperback;orpaininyourlegsiscausedbyablockageinyourlowerbackorthebaseofthespine.Orapainintherightsideofthebodyiscausedbyacorrespondingtightnessontheleft,somethinginfrontmaybecausedbysomethinginback.
Socheckaround,andnoticehowyou’retalkingtoyourselfasyoudothis.Ifyouhaveatendencytogetreallyharshandnegativewithyourself,remindyourselfwe’renotheretobeharshandnegative.Puttinginpropereffortdoesn’trequirethatyouholdawhipoveryourselfallthetime.Againit’spartofbalancelearninghowtoknowwhentousethecarrotandwhentousethestick.Ifyoufindyourselfharshandnegative,remindyourself,“Okay,thefactthatyou’reheremeditatingisgoodinandofitself;theidealapproachissimplytobeamatterof
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fact.”Themindiswanderingoff,okay,justbringitback.Ifit’swanderingoffagain,bringitbackagain.Howevermanytimesitwandersoff,justkeepbringingitbackandtrytokeepagoodhumoraboutthewholething.This,combinedwithmindfulness,isprobablyyourbestguaranteeofgettingthemindintobalance,sothatwhenthingsaren’tgoingthewayyou’dlikethemto,youdon’tgetupset,youdon’tgetflustered.Yousimplytakeitintoaccountandseewhatyoucandotobalanceitout.
Sotrytothinkinwaysthatareencouraging.Whenyoucatchyourselfwanderingoff,atleastyou’vecaughtyourself.Mostpeoplewanderoffandnevercatchthemselves.Theirwholedays,theirwholelivesarespentjustwanderingaroundaimlesslywithnocontroloverthemindatall,orjustenoughtogetby.Buteachtimeyoucatchyourselfandbringyourselfback,you’restrengtheningyourmindfulness,you’restrengtheningyouralertness.Thatinandofitselfisagoodthing.It’sanaccomplishment.
Reservethestickforthetimeswhenyou’rereallycarelessandlazy.Andthestick,ofcourse,isrecollectionofdeath,somethingwedon’tliketothinkabout,butit’sthereinthebackgroundallthetime.Andit’snotgoingtogoawaybyournotthinkingaboutit.Soremindyourselfthatmeditationisyourbestpreparationforthetimewhenyou’regoingtodiebecauseatthatpointthemindwillgraspatanything.Itcan’tstayinthebodyanymore.You’reafraidofwhat’sgoingtohappenifyouletgoofthebody,butyou’vegottoletgoofthebodysoyougrabatwhatevercomesupinthemind—andthenthereitgoes,headingwhoknowswhere?Sothequestionnowis,Canyoutrainthemindtobemorecomposedeveninthatkindofcircumstance,andnotgoflailingaround?
Thewaytodothat,ofcourse,istolearnhowtositwiththebreath,andlearnhowtobepatientwiththebreath,andtoletgoofeverythingelse.Developthequalityofconsistency.Developyourmindfulness.Andkeepinmindthefactthatwhatevercomesup,youdon’twanttograbontothethingsthataregoingtobeharmful.Ifyou’regoingtoholdontosomething,holdontothingsthatareskillful:theattitudesthatwillseeyouthroughwhateverthedifficulty.Thatwon’tgetblownaway.Ifyoufindyourselfblownawaynowbyalittlebitofpainoralittlebitofdistraction,it’sgoingtobereallydifficultwhenbigpainsandbigdistractionscome.Thatthoughtisthesticktoremindyourselfthatyou’vegotworktodo.
Soachievingbalancemeansthat,whenyoufindyourselfleaningtotheleft,you’vegottoleanhardtotheright.Ifyou’releaningtotheright,leanhardtotheleft.Findingbalancedoesn’tmeanusingmiddlingeffortallthetime.Ifyou’vegonetofarinonedirection,you’vegottoleanhardintheotherdirectionuntilyoureachthepointofbalance.Usetheprincipletheycallnegativefeedback,whichdoesn’tmeanbeingnegativeaboutyourself.Itmeansthatifyoufind
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yourselfgoingtoofarinonedirection,youlearntobalancethingsout.Alltoooftenthemindgetsintowhat’scalledpositivefeedback,whichisnotnecessarilyapositivething.Positivefeedbackmeansthatyou’regoinginonedirection,andyoujustkeeptippingmoreandmoreandmoreinthatdirection.Youfindyourselfangry,thenyougetangryatyourselfforbeingangry,andthenangryatyourselfforbeingangrytwotimes.Thatdoesn’thelp.Oryoufindyourselfgettingkindoflazyandblurredout,andyousay,“Well,thisiskindofcomfortable.Ilikethis.”Thenyoujustgoforthelazy,blurredoutstateofmind.
You’vegottobeabletostepbackfromwhateverthesituationinthemindandsay,“Inwhatdirectionareweoutofbalanceandhowcanweputitbackintobalance?”You’llfindyourselftippingtoleft,tippingtotheright,backandforth,butit’snormal.It’snatural.Overtimeyoudeveloptheskillsothatthetippinggetslessandless,getsmoreandmoresubtle,untilfinallyyou’veachievedbalance.There’sasenseofjustright.Themindfitsintothebodylikeaglove.Itstayswithitsobject,withasenseofeaseandbelonging.Youfeellikeyou’rehereathome,atlast.Andthenallyoudoissimplymaintainthatbalance.
Inthecourseofdevelopingthatsenseof“justright,”youdevelopalotofgoodqualitiesofmind.Thisiswherealotoftheskillcomesinthemeditation.Thisiswhatthelearninginthemeditationamountsto:learninghowtoleanleftandleanrightwhenyouneedto,sothatultimatelyyougetintobalance.Thenyoulearnhowtostayinbalance.You’veprobablynoticed,whenyouwatchanacrobatwalkingacrossatightrope,thattherearetimeswhentheacrobatisperfectlybalanced,othertimestherewillbeaslightslippingoffofbalance.Buttheacrobathaslearnedhowtocorrectforit.That’showacrobatsdon’tfall.It’snotthattheynevertip,buttheyknowimmediatelyhowtotipintheotherdirection,backandforth,backandforth,untiltheyarebalancedagain.
Inthesameway,eventhoughtherewillbealotofbackandforthinthemeditation,itaimstowardbalance.Anditmaintainsyourbalance.Sodon’tgetupsetbyit.Learnhowtouseittobringthemindtothatstatewhereitfeelsreallyathome:settled,secure.Oraswesayinthatchant,sothatit“looksafteritselfwithease.”Itgainsasenseofmaturity,asenseofgoodhumorandconfidencethatcomesfromexperience:thatyoucandealwithwhatevercomesup.
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BeyondInter-eatingNovember26,2008
InPalithewordforenjoyingsomethingisthesameasthewordforeatingit.Whenyou’reenjoyingamindstate,you’refeedingonthemindstate.Ifyouenjoyarelationship,you’refeedingontherelationship.AndastheBuddhapointsoutoverandoveragain,tobeinapositionwhereyouhavetofeedistobeinapositionwhereyouhavetosuffer.Andnotonlyareyousuffering,butthepeopleorwhateveritisyou’refeedingonsuffersaswell.We’vegottokeepthispointinmind:thataslongasthemindneedstofeed,it’scausingsuffering.Andthegreatestactofkindnessbothtoyourselfandotherpeopleistoputitinapositionwhereitdoesn’tneedtofeed.
Wetendtoforgetthis.Wethinkthatsittingheremeditating,tryingtogetthemindundercontrol,isaselfishthingbecausewedon’tseehowotherpeoplebenefit.Butactuallyit’soneofthekindestthingsyoucando,becauseifthemindisinapositionwhereitneedstofeedthatmeansitneedsaconstantfoodsource.Andifyoudon’tgetthefoodsourceyouwant,youstartscramblingaroundtryingtofindanotherfoodsource,andatthesametimeyoufeelthreatened,fearful.Andweknowwhattheminddoeswhenitfeelsthreatenedandfearful:itsstupidestthings,mostheartlessthings,thoughtlessthings,mindlessthings.
Someonedidastudyofprisoners,peoplewhotendtoliveinfearnotonlywhilethey’reintheprison,butalsowhenthey’reoutonthestreetsinapositionwheretheyfeelfearful,threatened,andcommittheircrimes.Theydidbrainscansofthesepeopleanddiscoveredthattheydon’tusetheirfrontallobeverymuch.Thelizardbrainismoreinactionbecauseonceyou’reinfear,that’sthepartofthebrainthattakesover.Inasituationlikethat,whenyouusethefrontallobeit’sbasicallytorationalizewhatyou’vealreadydone:thedecisionsthatthelizardbrainmade.Sothefrontallobeisthereforrationalizations;it’snotforreasoning.Reasoningisbasicallythethinkingyoudobeforeyoumakeadecision,thethinkingyoudothatactuallyweighsthingsastowhetherthey’rerightorwrong,wiseorunwise.Thatkindofthinkingcanhappenonlywhenyou’renotfeelingthreatened.
Sothinkaboutit,whatstateisyourmindin?Isitinapositionwhereithastofeed?Ifsoit’sgoingtofeelthreatenedatsomepointoranotherbecauseallourfoodsourcesarelimited,whetherphysicalfoodoremotionalfood,mentalfood.Ifyouletthemindcontinuallyfeedonitsthoughts,it’sdevelopingbadhabits.It’sinthatfeedingmode.Sowhatyou’vegottolearnhowtodoasameditatoris
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tofeedinanewway,inawaythateventuallygetsthemindintoapositionwhereitdoesn’thavetofeedanymore.Youhavetostrengthenit.
Firstyouhavetohavetheconvictionthisissomethingyoucando,thatyouhaveitwithinyourpowertostrengthenthemindinthisway—inotherwords,thatyouractionsanddecisionsreallydomakeadifference.Thisconvictioniswhatgetsyoustartedonthepath.Anditgivesyoustrengthyouneedtogetstarted.Untilyoustartseeingresults,youneedtooperateontheprincipleofconviction,becausethepathrequireseffortandpersistence.You’vegottostickwithitbecausethemindhasitsoldhabitsandit’seasytoslipintoitsoldhabits.Youmeditateforawhileandthingsaren’tgoingwell,andyouwanttogivethemindahitofwhateverpleasureit’susedtofeedingon.Whenthathappens,youhavetokeepremindingyourself,no,comeback,comeback,comebacktothebreath.Thisiswheremindfulnesscomesin:tokeepremindingyouthatsittingaroundandthinkingaboutwhateverkindofthoughtyouliketofeedon—whetherit’sthoughtsofkindnessorthoughtsofanger;skillfulthoughtsorunskillfulthoughts—you’recontinuingthemind’soldhabits.Itlikestotakeonanidentityinthesethoughtworlds,andthattakingonanidentityispreciselywhatneedstobefed.
Soyoutrytodevelopanewidentity:themeditatorwho’smindful,who’sheadinginadifferentdirection.Thisisanidentitythatneedstobefedaswell,butit’soneofthoseidentitiesthatultimatelyleadsintherightdirection.Sokeepremindingyourself,“Comebacktothebreath,”soyoucanbeinapositionwhereyoucanwatchthosethoughtworlds,pullyourselfawayfromthem.Thestrongeryourmindfulness,themoreyougetintogoodsolidstatesofconcentration.Againthisisaskillfulkindoffeeding.You’refeedingonthesenseofease,onthesenseofraptureandrefreshmentthatcancomeintheconcentration.It’sgoodfoodandrelativelyharmless.Blameless.There’snothingunskillfulaboutit.Ifyoucanfeedonthis,thattakesalotoftheweightandpressureoffyourrelationshipswithotherpeople,whichiswhyconcentrationisanactofkindness.You’renotfeedingontheminthesameway.You’vegotabettersourceoffoodinside,amorereliablesourceoffoodinside.
Andit’sonethatcanallowyoutowatchthisprocessofhowathoughtworldarisesinthemind,andhowyoutakeonanidentityinthatthoughtworld.Whereitisthatyoumakethatdecisiontoslipintothisdifferentworldasyoumoveoutoftheworldofthebreathandtheworldofthebodyintotheworldofyourthought?Whydoyoudothat?Howdoesithappen?You’vealreadygotsomepracticeinpullingyourselfoutofthesethoughtssimplyasyoudevelopmindfulnessandconcentration.Buttheconcentrationallowsyoutoseethemevenmoreclearlyasprocesses.Youseehowtheyform;youcanseehowtheydisband.Youseetheprecisepointswhereyou’remakingadecisiontomovein
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andcontinuecreatingmoreandmoreformandfeelingandperceptionsandthoughtconstructsandconsciousnessinthatthoughtworld,allofwhichinvolvetakingonanidentity—whichinturntakesalotoffood.
Soonlywhenyouseetheharmofthatprocessdoyourealizethisiswhatyou’vebeendoingallalong.Yourinteractionswithotherpeoplehavebeenakindoffeeding.Wedon’tliketothinkaboutitbutinterbeing,theideathatwe’reallconnected,basicallycomesdowntointereating.Wefeedonotherpeople.Evenwhenwe’renicetothem,wefeedonthem.Andthefeedingseemstocomefirst.Thenicenesscomessecond.
ThisiswhyIseesomanycasesofpeoplebeingnicetopeopleinthewaystheywanttobenicetothem,butwithoutmuchthoughtastowhatthepeopleonthereceivingendreallyneed.It’sonlywhenyoudon’thavetofeedonpeoplethatyoucanreallyseewhattheyneed,andprovideitifyoucan.
Sothesefivestrengthsthatprovidefoodforthemindalsobringittothepoint,ultimately,whereitseesthroughtheneedtofeed;seessomethingevenmorelastinginwhichyoudon’ttakeonastateofbeing,whichmeansthatyoudon’tneedtofeed.ThereisoneverseintheCanonwheretheytalkaboutfeedingonnibbana.Youfeedonitfreelyinthesensethatthere’snocost,therearenodrawbacks—you’renotharminganybody,you’renotharmingyourself,you’renotharmingotherpeople.Butmostofthedescriptionsthatdiscusstheissueoffeedingwithregardtonibbanasaythatit’sastateofnohungering.Youdon’tneedtofeedatall,becauseyou’renottakingontheidentityinthatthoughtworldorintheworldoutside.
Thisiswhymeditationisanactofkindness.You’reputtingthemindinapositionwhereitdoesn’thavetobethreatenedbyalackoffood,becauseyoudon’tneedfood.Andevenonthepath,you’redevelopingsourcesoffoodinsidethatrequirelessandlessandlessfromotherpeople,andplacelessandlessofaburdenonyourself,lessofaburdenonthem.Sothatyou’relesslikelytobecomingfromthatpartofthelizardbrainthatalwayswantstofeed,andisafraidwhenthere’snosourceoffoodaround.Sothatthemorereasonablepartofyourmindcancontinuereasoningandnotjustrationalizingwhatyou’vealreadydone.Youreasonaboutwhatyouseeastheproperthingtodointhefuture,orhereinthepresent.That’stheproperuseofthatpartofyourbrain,butyoucanuseitthatwayonlywhenthere’snosenseofthreat,nofear.
Sowhenyoustartwonderingwhatyou’redoingfortheworldsittinghereenjoyingpleasantsensationsinthebody—well,you’refeedingonthepleasantsensationsinthebody,whichmeansthatyou’renothavingtofeedonotherpeople.Thatinandofitselfissomethingofagift,butitalsoputsyouonthepathwhereyoucangotoamoreadvancedlevel,whereultimatelyyoudon’tevenneedtofeedonthesepleasantstatesofmind,pleasantstatesofthebody.They’re
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helpfulandthey’reharmless,butthemostharmlessthingisamindthatdoesn’thavetoeat,doesn’thavetofeed,doesn’thavetoenjoythings,doesn’thavetoindulgeinthings,becauseithaseverythingitalreadyneeds.
Thiswayyou’renotonlyplacinglessofaburdenonotherpeople;you’realsoprovidingthemwithagoodexample:thatitispossiblenottofeelthreatened,nottofeelfearful—notbecauseyousuppressyourfear,butyouputyourselfinadifferentpositionentirely.Youfindadifferentpositionentirely,apositionthatnothingelsecanassail.
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TheKarmaofPleasureNovember29,2008
Acoupleyearsback,whenthepsychologyofhappinesswasbeginningtobecomepopular,IwasaskedtoreviewabookonthetopictogiveaBuddhistperspectiveontheissue.Isaidoneofthethingsthebookwasmissingwasanunderstandingofkarma,thatinyourpursuitforhappiness,youdothingsthathaveanimpactonotherpeople,andhaveanimpactonyourself.Andsoyouhavetoweighthehappinessthatyougetfromthoseactionsagainsttheirlong-termresults.AndtheeditorofthemagazinethatIwrotethisforsaidhewassurprisedthatIhadfocusedonthatastheBuddhistissue,whileIwassurprisedthathewassurprised.
BecausetheprincipleofcauseandeffectiswhattheBuddhasaidlayattheheartofhisawakeningWhenhesummarizedhisawakeninginonesentence,he’dstateitastheprincipleof“whenthisis,thatis;whenthisisn’t,thatisn’t;fromthearisingofthiscomesthearisingofthat;fromthecessationofthiscomesthecessationofthat.”Thenhewouldexpandonwhatthatmeant.Butthatforhimwastheessenceofhisawakening,inparticular“thearisingofthis”orthe“whenthisis.”
Oneofthebigissues,ofcourse,isthearisingofyourintentions.Whenintentionsarise,whathappens?Theseintentionshavebothanimmediateimpactandalong-termimpact.Wehavetotakebothintoconsiderationaswelookforhappiness,becausesometimesthethingswedowillgiveashort-termhappiness,buttheninthelongtermtheycausetroubleforourselvesandforotherpeople.
Iwasamazedthatthebookonhappinessdidn’tconsideratallhowpeople’sconceptionofhappinesswouldactuallyhaveanimpactotherpeople.Thebookwastryingtobescientific.Itsaid,well,sometimestorturersandterroristshavetheirviewsonhappiness,andwhoareweasobjectiveobserverstopassjudgmentonthem?Butofcourseyouhavetotakeintoconsiderationtheimpacttheseactivitieshaveonotherpeople,becauseotherpeoplearen’tgoingtojustsitstillandletyouenjoyahappinessthat’sgoingtocausethemsuffering.Eveniftheydiefromyourefforts,they’regoingtocomeback.Theirrelativesandfriendsaregoingtocomebackatyou.That’sbuiltintothewaythingsare.
Soasyoulookforpleasureandhappinessinlife,you’vegottotakeintoconsiderationwhatyou’redoingtogetthathappiness,andwhatthelong-termimpactofthatdoingisgoingtobe.Pleasure,happiness,bliss,ease:thePaliword
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forallofthosethingsissukha.Andasyoulookforsukha,whatisit?It’safeeling.Feelingsarefabricated.Inotherwords,evenintheexperiencingofafeeling,there’salreadyacertainamountofintention.Wehavepotentialsthatcomeinfromourpastactionsandthenourpresentintentionsshapethosepotentialsintoafeeling.That’swhatthemindspendsalotofitstimecreatingallthetime.
We’redoingitrighthereaswemeditate.We’vegotabodythat’srelativelyhealthy.Wehaveacertainamountofexperiencewiththebreath.That’sthepastkarmawe’reworkingwith.Andthenwe’retryingtofashionthatpastkarmaintoanexperienceofwell-beinginthepresentmoment.Inthebeginning,youfocusontryingtocreateasenseofeaseandwell-beingwiththebreath.Togetestablishedinthatsenseofease,youhavetoindulgeinit.Thattooisatypeofaction,atypeofkarma.Youcreatethefeelingandthenyousettleinit.Butthetrickisthatifyousimplywallowinthefeelingofpleasureandletgoofthebreath,thepleasure’snotgoingtolastverylong.
AjaanLee’simageisofapersonwhoworksandgainsasalary.Somepeople,assoonastheygettheirfirstpaycheck,skipworkandspendtheirmoney.Tokeepgettingyourpaycheck,youhavetokeeponworking.Ifyouwanttogetaraise,youhavetokeeponworkingwell.Thesameprincipleappliestothemeditation.Ifyoustickwiththebreath,eveninthemidstofthepleasure,thepleasurekeepsoncoming.Ifyougetmoreskilledinhowyoustaywiththebreath,thepleasureincreases.Evenwhenyoudon’twallowinit,it’sstillthere,doingitsworkforyourwellbeing.Andyou’reallowedtoenjoythepleasurebecausethisisablamelesspleasure.
TheBuddha,likesomanyrichpeople,ledalifeoftotalindulgencewhenhewasstillaprince.Whenheleftthehomelife,hewentofftotheotherextreme.Hewasafraidofpleasure.Hehadseentheimpactofpleasureonhismind,thatitmadehimintoxicated,blurredhisunderstanding.Soheranoffintheotherdirection:totalself-torture.Hewouldgointoatrancewherehewouldn’tallowhimselftobreathe;andeventhoughitcausedhugepainsinthebody,hejuststuckwithit.Hewouldeataslittleaspossible,tillhewouldfainteachtimehewouldurinateordefecate.Andfinally,aftersixyearsofthat,herealizedthatthiswasasfarasyoucangoinself-torment:faintingandgrowingweak.Itdidn’tleadtoawakening.Thequestionwas:Couldtherebeanotherway?Becauseself-tormentobviouslywasn’tgettingresults.
Herecollectedatimewhenhewasachildandhadnaturallyenteredthefirstjhana.Heaskedhimself,“Couldthisbetheway?”Andsomethinginsidehimsaid,“Yes.”“Ifso,whyamIafraidofthatpleasure?”Becausepriortothathehadlumpedallpleasuretogetherasbad.Heaskedhimself,“Isthereanythingblameworthyaboutthatpleasure?”“No.Itdoesn’tharmanybodyelse.Itdoesn’tintoxicatethemind,doesn’tbluryourawareness.”Hesaid,“Okay,thisisa
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pleasureIcanpursue.”Butherealizedalsothathewouldhavetoeatifhewasgoingtohavethestrengthtodothat.That’showhegotontothemiddlepath,realizingthattherearesomepleasureswhosepursuitisblameless.
Sothat’swhywe’rehere:todevelopthisblamelesssenseofpleasureandthentouseitfurther.Youdon’tjuststopwiththepleasure.Youtrytouseitasabasisforunderstandingthemindevenfurther.Particularly,youwanttounderstandtheissueofsuffering.Youwanttocomprehendit.That’sthedutytheBuddhasayswehavewithregardtosufferingandstress:Youwanttocomprehendit.Youcomprehenditbyknowingitsothoroughlythatyoubecomedispassionatetowardit.Ordinarilyyoumightnotthinkthatwehavepassionforsuffering,butwedo.Somanythingsthatweenjoyinlifeinvolvesufferingandstress.Yetwegetquitepassionateaboutthem.
Soyouwanttounderstandtheprocessthroughwhichyou’recreatingalotofunnecessarystress,alotofunnecessarysuffering,bothforyourselfandforothers.Seethedrawbacksofthatkindofattachment,thatkindofpassion.Andtheonlywayyou’regoingtoseethosedrawbacksistogiveyourselfamoreblamelessformofpleasure,soyoucanlookat,say,sensualpleasure,andnotbesohungryforit.Ifyou’rehungeringforit,it’sgottobegood.That’stheattitudewehave.
Butifyoucanappeasethathungerforpleasurewiththepleasureofawell-concentratedmind,thenyoucanlookattheseotherpleasuresandwillinglyadmitthattheydohavetheirdrawbacks.Theyinvolveintoxication.Youhavetoblotoutlargeareasofyourawarenessifyou’regoingtoenjoythem.It’slikelisteningtoaconcertofmusic.Theconcerthallisdesignedsothatyouloseyourawarenessofotherpeople.It’sdark.Everybodyissupposedtobequiet.Youdon’twantanythinginterferingwithyourexperienceofthemusic.Andsoyouhavetoblotoutlargeareasofyourawareness:yourawarenessofthepeoplearoundyou,yourawarenessofanybackgroundnoise.That’soneofthedrawbacksofthatkindofpleasure.Themindbecomeslessattunedtoalotofthings.Ithastoblotouthugeareasofawarenesssothatitcanwallowinwhatitwantstofocuson.
That’sametaphorforalotofourlives,andthepleasuresthatwehave.Wehavetopretendthatalotofthingsaren’ttheresowecanfocusexclusivelyonthedetailswelike.That’spleasure.
Andthenthere’spain.Howdoyoudealwith,howareyougoingtocomprehendpain?Becauseformostofus,ourexperiencewithpainisthatwewanttopushitaway.Wefeelthreatenedbyit,invadedbyit.Andtheonlywayyou’regoingtoactuallycomprehenditistohavethisalternativefoundationforthemind,aplacewhereyoutakeastanceandcanfeelatease,settled,secure—secureenoughthatyoucanthenlookintothepainandnotfeelsothreatenedbyit;haveacertainamountofobjectivityinthewayyoulookatit,soyoucanreallycomprehend,“Oh,paincomesfromthis,andthisiswhatI’vebeendoingto
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createit.”Onlywhenthemindhasthissenseofaninnersecurityfromtheconcentrationcanitreallyperformourdutywithregardtostress,whichistocomprehendittothepointofdispassion.
Sothat’stheskillfulwaytodealwithpleasure,theskillfulkindofkarmaaroundpleasure.Trytocreateapleasurethat’sharmless,thenusethatexperienceofpleasureforafurtherpurpose.That’snotthewayweusuallyrelatetopleasure.Weliketoindulgeinit.Andwedon’tliketohearthatthere’skarmaassociatedwiththat.Wewantourpleasurestobefree.Theonlypleasurethat’sreallyfree,though,astheBuddhasaid,isnibbana.Eventhepracticeofjhanarequiresthatwehaveabodythat’saliveandneedstofeed,sothere’sacertainamountofburdensomenessplacedonotherpeople,otherbeings.Theonlytrulyfreepleasureisonethat’snotevenafeeling.AstheBuddhasays,it’sapleasurethatdoesn’tcomeunderthefiveaggregates.It’sknownbyaconsciousnessthatdoesn’tcomeoutofthefiveaggregates,andisn’tknownbymeansofthesensemedia.That’ssomethingreallyspecial.
Buttheonlywaytofindthatis,first,todevelopthisabilitytocreateasenseofeaseandwell-beingwithinthebodythroughthebreath,asenseofeaseandwell-beingthatcomefromsecludingthemindfromunskillfulstates,gettingthemindconcentrated,andreallyseeingthekarmaofpleasure.Thisiswhatyou’vegottodoinordertocreateasenseofwell-beingthat’srelativelyblameless.Thenyoucanusethatpleasureforthepurposeofevenhigherpleasure,anevenmoreblamelesspleasure:freebothinthesensethatyoudon’thavetospendanymoneyforit,youdon’thavetodoanythingforit,andinthesensethatyou’renotharminganybodyatallbecauseit’stotallyoutsideofthepatternsofcauseandeffect.
Buttogetthere,youhavetounderstandhowpleasure—ourusualexperienceofpleasure—istotallyenmeshedincauseandeffect.Thenyouhavetoweighthethingsthatyou’redoingtogiverisetothatpleasure,thethingsyoudoasaresultofthatpleasure,andthentheimpacttheyhaveonotherpeople.Allthosethingshavetobeweighedverycarefully.Butwhenyouapproachtheissuewithwisdomandunderstanding,youfinallycangettothethingweallwant:thepleasurethat’stotallyfree.
Soasyougothroughlifeandfindyourselfconsumingpleasures,realizethatthere’sanintentionalactivityevenintheproductionofthepleasure,intheexperiencingofthepleasure,andintheenjoymentofthepleasure.Trytobecomeassensitiveaspossibletowhatthatintentionis,andwhatitseffectsare,sothatyourattitudetowardpleasurecanbecomemoreresponsible,andmoreproductiveonthepaththatleadstoapleasurethat’stotallyfree.
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TheRiversofKarmaDecember7,2008
Whenyou’remeditating,you’reengaginginaformofkarma,whichtheBuddhaidentifiedwithintention.Theintentionhereistostaywiththebreath,totrytobefullyawareofthebreathelementinthebody,throughoutthewholebody.Youwanttomaintainthatintentioninthefaceofalltheotherintentionsthataregoingtocomeupinthecourseofthehour.It’stobeexpected.Vagrantthoughtswillcomeintothemindabouttomorrow,abouttoday,yesterday.Andyou’vegottorealizethatthosethoughtsarenotinlinewiththeoriginalintention.Nomatterhowusefulorimportanttheymayseem,they’renotwhatyouwantrightnow.You’retryingtobeveryclearaboutwhatyourintentionisrightnowandhowtostickwithit.
Becausethisisreallyallyou’vegot:yourpresentintention.Thinkabouttimeswhenyou’reill,whendifficultsituationscomeupinlife,andyoulookaroundandthereseemstobenomeansofescape.Actually,though,thereisanescape.Youroneescapewillbetheintentionsinyourmindatthattime.Saythatthere’sapaincomingup.You’reill,andnomatterwhatpainkillerthedoctorsgiveyou,there’sstillpain.Howareyougoingtodealwithit?Yourbestwayofdealingwithithastodowithyourintention.Remindyourselfthatifyouthinkabouthowlongyou’vebeeninpain,orhowmuchlongeryou’regoingtobeinpain,that’sgoingtoweightheminddownunnecessarily.Youwanttosimplybeawareofthesensationofthepainrightnow,withoutallthoseothernarratives.Asforthequestionsofwhythere’spainandwhetherit’sjustorhowfrustratedyoumayfeelaboutit,you’vegottolearnhowtoputthoseasideaswell.Inotherwords,asyou’resittingheremeditatingputtingasiderandomthoughts,you’regettingpracticeforaskillyou’rereallygoingtoneedasaging,illness,anddeathcomeclosingin.
AstheBuddhasaidtherearetwowaysofdevelopingqualitiesofmindthatarereallyhelpfulincaseslikethat.Oneistolearnhowtodevelopunlimitedgoodwillforallbeings,yourselfincluded,andthepeoplearoundyou.Hesays,whenthemindhasthatunlimitedqualityit’slikeahugeriver.Someonemaycomealongandtrytomaketheriverstop,buttheycan’tmaketheriverstopbecausetheriverissolarge.Theycantrytomaketheriverbewithoutwater,they’lltrytodumpitoutwithpails,buttheycan’tdothatbecausethereissomuchwaterintheriver.Evenifyouputalumpofsaltintheriver,youcanstilldrinkthewaterbecausethereissomuchmorewaterintheriver.
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Asyou’reabletomaintainthatunlimitedstateofmind,theissuesthatcomeupwithpainandillness,orasdeathapproaches,willseemalotsmallerthanifyourmindislimitedandconcernedonlywiththenarrativesthatyou’vebeencarryingaroundallthetime.Thisisanotherwayinwhichmeditationisgoodforyou.Youlearnhowtostepoutofthosenarratives.Whenaging,illness,anddeathcome,youseeitasanopportunitytohandlethemskillfully.Becausepartofthatunlimitedframeofmindremindsyouthateverybodygoesthroughthesethings.You’renotbeingsingledout.Thisisauniversalprocess.Thathelpstakesomeofthestingaway.
Theotherskillsyouneed,astheBuddhasaid,arelearninghowtokeepthemindfrombeingovercomebypainandbeingovercomebypleasure.Andagaintheseareamongtheskillsyoulearnasyou’remeditating.Paincomesupinthebody,andyoulearntheappropriatewaysofdealingwithit.Insomecasesthatmeansfocusingonanotherpartofthebodythat’snotinpaintogivethemindasenseofsafehavenhereinthepresentmoment.Whenithasdevelopedasenseofstrength,thesenseofwell-beingthatcancomefromthatsenseofhave,thenyoucanstartlookingintothepain.Towhatextentisthepainaffectedbythewayyoubreathe?Towhatextentisitaffectedbyyourconceptsaboutthepain?Ifyouregardtheexperienceofpainasatotalgiven,it’shardtogetawayfromit.Butifyourealizeyou’reinvolvedinconstructingthepain,yourconceptofitisgoingtohaveanactualeffectonhowyouexperienceit.
Themindisbuiltinthisway.You’vegotallthesepainreceptorsinyourbody,alongwiththevariouspartsofyournervoussystemthatmakethedecisionastowhichlittlepainsyou’regoingtopayattentiontoandwhichonesyou’regoingtoignore.Mostofthishappensonasub-consciouslevel,butasyoumeditateyoutrainyourselftobecomemoreconsciousofit.Youlearnhowtotakethatabilitytofocusandignore,anduseitdeliberatelyforthepurposeofkeepingthemindfromsuffering.Thisisaskillwelearnaswemeditate.
Atthesametime,welearnhownottobeovercomebypleasure.Firsttherearesensualpleasures,whichwetendtogorunningtoasourmainescapefrompain.Andaslongasweseethemasouronlyescape,wedon’tliketolookattheirnegativeside.Butit’sanimportantskillinthemeditation.Ifyoureallywantthemindtosettledownandgaingoodsolidconcentrationtodevelopinsight,you’vegottolearnhowtolookatthedownsideofsensualpleasures—howunreliabletheyare,andhowtheymakeyoudoallkindsofstupidthings,orhowyoumakeyourselfdostupidthingsjusttokeepthemgoing.
Buttoreallyletgoofthesepleasuresrequiresmorethanjustseeingtheirdrawbacks.Italsorequiresthatyoufindanalternativepleasure.That’sthepleasurethatcomesfromkeepingthemindstill.AstheBuddhasaid,there’snotruepleasureasidefrompeace.Soyoulookforyourpleasure,foryourhappiness
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inthemindatpeace,allowingittobestill,allowingittobecentered,andlearninghowtomaintainit—thatstillness,thatsenseofbeingcentered—regardlessofwhatcomesup.
Someofyourfirstpracticeinthisiswhenyoufinallysettledownandthebreathiscalm;itfeelsrefreshing.Whenthathappens,it’sveryeasytoloseyourfocusonthebreathandmoveovertothesenseofpleasure.It’slikefallingintoahole.You’reskatingonice,andallofasuddenyouskateofftowhereit’stoothin,andfallthroughtheiceintowater.Inotherwords,you’veabandonedthecause,becauseyou’vegottensoinfatuatedwiththeeffect.Butifyoucanrealizethattheeffectisstillthere,thepleasureisstillthereinthebody,andyoudon’thavetogorushingafterit,youdon’thavetogogobblingitdown,itwillstillhaveitsgoodeffectsonthebodyanditsgoodeffectsonthemindevenasyoustayfocusedonthebreath.Youseeitasnotsomethingthatyou’regoingtojumpon,butsimplyasasignthatthemindisbeginningtosettledown.You’rebeginningtoseeresultsinthemeditation.
It’slikeasignontheroad.Whenyoupassasignthatsaysyou’reenteringsuchandsuchatown,orthere’satownex-numberofmilesahead,youdon’tleavetheroadtodriveonthesign.Youstayontheroad.
Inthesameway,youstaywiththebreath.Inthiswayyoulearnhowtousethepleasureofconcentrationwithoutbeingoverwhelmedbyit.Now,it’snotthatyou’reafraidofthepleasureofconcentration.Idon’tknowmanytimesyouhearthetopicofjhanaorconcentrationintroduced,andalmostthefirstthingtheysaybeforethey’veeventoldyouwhatitis,theytellyouit’sdangerous.That’sareallyperverseapproach.Rightconcentrationisnotdangerousinthatway.Ithelpsseparateyoufromthedangersofbeingsuckedinbysensualpleasures;itprovidesyouwithanalternativetosensualpleasures.AstheBuddhapointsout,there’snoabandoningourattachmentforsensualpleasuresuntilwecandevelopthesenseofeasethatcomesfromgettingthemindstill,centered,solidlybasedinthepresent.
Thisishowyouteachthemindnottobeovercomebypleasureorpain.Painbecomesatoolanopportunitytolearnabouthowthemindcreatesunnecessarysufferingforitselfaroundthepain.Pleasuretoobecomesatool,partofthepath.Youdon’twanttoseepleasureandpainasthingstorunawayfromortoruntoward,butastoolsyoucanusetogivethemindmoreandmorefreedom.Thatway,ifthebodybeginstoweardownandtherestofyourlifebeginstounravel,youdon’tloseyourbearings.Yourealizethatyourhappinessisn’tbasedonaparticularnarrative.Itdoesn’thavetobebasedonthebody.Ithasadeeperfoundationinside.Andwhatevertheresultsofpastbadactionsyou’vedone,ifyoudevelopthesetoolsofhavingasenseoflimitlessnessinthemind—limitlessgoodwill,compassion,empatheticjoy,equanimity,andaproperunderstanding
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ofpleasureandpainsoyouarenotovercomebythem—you’llhaveyourescape.Thesearepreciselythetoolswelearnaswemeditate,teachingthemindto
staywiththebreath,andthenusingthebreathasatoolforgaininggreaterandgreaterunderstanding.
ThisiswhywhentheBuddhaexplainsissuesofkarma,hedoesn’tusemechanicalimages.Hisimagesareallfluid.Weallhaveunskillfuldecisions,unskillfulintentionsthatwe’veactedoninthepast,butitdoesn’tmeanwehavetosufferfromthem.Theywillhavetheireffectsbuttheireffectsaregoingtobemitigatedoramplifiedbyyourpresentkarma.It’sasifwehavetworiverscomingtogether.Ifyou’veeverbeenatthespotwheretheLittleColoradojoinstheColorado,youseetwoverydifferentkindsofwater.TheLittleColoradoisverymuddy;theColoradoisclear.Andrightatthespotwheretheyjoinit’samixtureofthetwo.Butasyougodownstream,themuddinessdisappearsandthewaterisallclear.That’sbecausetheColoradoisbiggerthantheLittleColorado;themuddinessisovercomebytheclarityofthewaterthelargerriver.
Thisiswhatyouwanttodoinyourmeditation.Youwanttomakesurethatyourpresentkarmaisabiggerriverofclearwater.It’lltakecareofthesiltthatcomesinfromthelittleriverifyoudeveloptheskillsthatcankeepyourpresentintentionsclearandinfocus.Sothisisouropportunityrighthereaswemeditate,tokeepthisriverofpresentkarmaasclearandaslargeaspossible.
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TheLuminousMindDecember8,2008
There’sapassageintheCanonwheretheBuddhasaysthatthemindispabhassaram:luminousorradiant.Hesaysthatwhenpeopledon’trealizethis,theycan’tdeveloptheirminds;theycan’ttrainthemind.Whenyourealizethatthemindisluminousandthatitsdefilementsarevisitors,thenyoucantrainthemind.
Inotherwords,ifyoubelievethatgreed,anger,anddelusionpermanentlystainthemind,thenyoubelieveyoucan’ttrainyourself.Youcan’tdevelopthemind.Youhavetodependonoutsideforces,outsideagentstocomeandsaveyou.Butwhenyourealizethatthedefilementsofgreed,anger,anddelusioncomeandvisitit—inotherwords,theydon’tnecessarilyownit,theydon’tleaveapermanentstain—thenyoucantrainit.
Andnotice:TheBuddha’snotsayingthatthemindisnaturallygoodorthatitsluminosityisitsawakenedstate.Luminosityheresimplymeansthatitknows.AjaanMahaBoowahasnotedthatiftheBuddhahadsaidthemindispurebynature,youcouldarguewithhim:Ifit’spure,howcandefilementscomeintoit?ButtheBuddhasimplysaysthatit’sluminous,whichmeansitcanknow.Eachmomentweareabletobeawareofthings.Nomatterhowmanytimesgreed,anger,anddelusionhavecomeintothemind,theygo.There’salwaysthepossibilitythatyoucannoticetheircomingandgoing,seetheeffectsoftheircomingandgoing,andrealizethatyouhavethechoiceofsidingwiththemornot.
That’swhatenablesyoutotrainthemind.Nomatterhowthickthedarknessofthemind,it’spossibletoshinealightinit.Andonceyoushinethelight,thedarknesscan’tsay,“I’vebeenhereforlongatime;atinylittlelighthasnorighttodrivemeawayrightaway.”That’snotthewaylightanddarknessinteract.Assoonaslightcomes,thedarknessisgone.
Nowyou’veprobablynoticedinyourpracticethattherearemanytimeswhenlightcomesandthendisappears,andthedarknesscomesbackagain.That’sbecauseyourclarityofmindisnotyetcontinuous.Butitissomethingthatcanbedeveloped.AstheBuddhasays,wesufferfromignorancepartlybecauseofinternalcauses.Inotherwords,hindranceslikesensualdesire,illwill,slothandtorpor,restlessandanxiety,uncertaintyobscurethemind.Andtheykeepignorancegoing.There’salsoinappropriateattention.Whenlookingatthe
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hindrances,orlookingattheworld,we’renotreallyinterestedinthequestionofsufferingorhowtoputanendtosuffering.We’vegototherissues,otherthingswe’remoreinterestedin.Thisisrelatedtotheexternalcausesthatkeepignorancegoing.Wehangaroundwiththewrongpeople.Wedon’tlistentotheDhamma.Orevenwhenwedo,wedon’ttakeitseriously.
Sothesearethethingsthatkeepthedarknessgoing:inappropriateattentionandlackofnoblefriends.Eventhoughthemindhasthepotentialwhereitcanknowandbeaware,theseotherfactorsinfluenceit,whichiswhyweneedtotrainthemindinconcentrationtoovercomethehindrances.Todothis,ofcourse,dependsonseeingatsomepointthatthereasonwe’resufferingisnotbecauseofsomebodyelsesomewhereelse,ortheeconomicconditions,ortheenvironmentorwhatever.It’sourownignorance.Themomentofclaritythatmakesusrealizewe’vegottoworkonourselves:That’swhywelookfortherightpeople,wanttolistentotheDhamma,wanttounderstandit,andwanttopractice.
It’sduringthosemomentsofclaritywhenyoureallyseetheconnectionbetweenyouractionsandthesufferingyouexperience—whenyourecognizeyourownfoolishness:That’swhenyou’relesswillfullyignorantandcanstartwillingintheotherdirection.Asthedescriptionofrighteffortsays,yougeneratethedesiretogetridofunskillfulqualities.Yougeneratethedesiretodevelopskillfulqualitiesintheirplace.Theseareallactivitiesinthemind.Thatword“qualities”here,dhamma,canalsomeanactions.Rememberthatactionsarenotjustthingsyoudowiththebody,butalsothingsyoudowiththemind.Thepathissomethingyoufabricate.It’ssomethingyouwill—atruthofthewill.Inotherwords,ifyoudon’twillit,itwon’tbecometrueforyou.
Sothisiswhatwe’reworkingonrightnow,tryingtogivethedesireforwhat’sskillfulmorepoweroverthemind,sothattherecanbemoremomentsofclarity,sothatwecanbegintoweakenthecausesofignorance.Andignorancehereisnotjustagenerallackofknowledge.It’sverycloselyconnectedwithinappropriateattention.We’relookingatthewrongthings.Weknowthewrongthingsorweframetheissuesofourlifeinthewrongway.Weneedtobecomemoreandmoreconsistentinlookingatthingsintermsoftheprincipleofskillfulaction,andthenintermsoftheprincipleofwherethere’ssuffering,what’scausingit,whatwecandotoputanendtoit.Wewanttomakethosequestionsthebigquestionsinlife.Ordinarilywemissoutonthesequestionsbecausesomanyotherquestionsreallyseeminsistent—thethingswepickupfromourownrandomideasorfromthegeneralvaluesofsociety—whichisoneofthereasonswhymeditationrequiresthatwelearntoquestionthevalueswewerebroughtupwith,theideaswepickedupinthepast,ournarrativesaboutthepast,thewaywecastthosenarratives.
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Whenyoulookbackonyourlife,learntorecastthenarrative.Youcan’tjustdroptheoldnarrativesofyourlife,pretendthattheydidn’thappen,thatyou’veshutthedooronthemandyou’renolongerinvolved.They’lljustkeepsloshingaroundinthemindinthesameoldtermsinwhichyou’vebeenframingthembefore.Soyou’vegottoreframethosenarratives.Lookatthemintermsofwheretherewassuffering,whytherewassuffering,whatactivitykeptyousufferingonandonandoninthatparticularway,andwhenyoufinallybegantorealizethatyouhadtodropthatkindofactivity—thatyoucoulddropthatkindofactivity.Whenyoucanlookatyourlifeinthatway,it’saloteasiertolookatthepresentmomentintherightwayaswell.
Sotheprocessofmeditationisnotjustpinningthemindinthepresentmomentandputtingitthroughthegrinderofaparticulartechnique,regardlessofhowyou’vebeenlivingyourlife.It’slearningtoreframetheissuesoflife,gettingastrongersenseoftheimportanceofthequestionstheBuddhaasked,andoftheneedtodevelopthepaththatcanputanendtothesufferingyou’vebeencausingandexperiencing.Intheprocessofdevelopingthepath,we’regoingtobedevelopingskillfulqualities,learninghowtoabandonthethingsthatgetinthewayofknowledgeandtoencouragequalitieslikemindfulnessandalertnessthatstrengthenyourknowledge,strengthenyourawareness,strengthenyourinsightanddiscernment.
Thesethings,likethedefilements,arenotpartofthenatureofthemind.AjaanLeehasagoodpassagewherehepointsoutthatthemindisneithergoodnorevil,butit’swhatknowsgoodandevil,andit’swhatdoesgoodandevil,andultimatelyit’swhatletsgoofgoodandevil.Thatluminosityofthemindisneithergoodnorevil,butitdoesallowyoutoknow.Itcreatesthecircumstancesinwhichskillfulqualitiescanbebroughtintobeing,inwhichtheycandotheirworktobringthemindtoaplacewhereitgoesbeyondboththegoodandtheevil,beyondthatluminosity.
Whichmeansthatthepathisnotinevitable.AbrahmanonceaskedtheBuddha,“Iseverybodygoingtogainawakening?”Andherefusedtoanswer.Ven.Anandawasafraidthatthebrahmanwouldgoawaymisunderstanding,thinkingthattheBuddhawasstymiedbythequestion,andsohetookthebrahmanasideandsaid,“Supposetherewasafortresswithawisegatekeeperandonlyonegateintothefortress.Thegatekeeperwouldwalkaroundthewallsofthefortressandwouldn’tseeanyothermeansofentryintothefortress,notevenaholebigenoughforcattoslipthrough.Hewouldn’tknowhowmanypeoplewouldeventuallycomeintothefortress,buthewouldknowthateverybodywhowasgoingtocomeinandoutofthefortresshadtocomeinandoutthroughthegate.”Inthesameway,Anandasai,theBuddharealizedthatwhoeverwasgoingtogainawakeningwouldhavetocomethroughthepathofthenobleeightfold
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path,thesevenfactorsforawakening,andthedifferentsetsinthewingstoawakening.Asforhowmanypeoplewouldfollowthatpath,thatwasn’thisconcern.
Soit’snotinevitablethatwe’regoingtogainawakening.Inotherwords,wedon’thaveanawakenednaturethatforcesustogainawakeningatsomepoint.Whatwedohaveisadesireforhappiness,andaluminousmindthatcanknow.It’scapableofknowingthatthereissufferingandit’scapableofwatching,developingthequalitiesthatallowyoutoseewherethesufferingcomesfrom,andtoseethatit’snotnecessary,thatyoucanputanendtoit.
Thisisimportant—becausesometimeswhenpeoplegainaluminousstateofmind,orawide-openstateofmind,theythinkthey’vehittheirawakenednature.Buttheluminosityisnotpartofawakening.It’saconditionthatallowsthemindtosee,buttheawakeningcomesfromourdeterminationnottokeeponsuffering.ThatwasAjaanMun’slastmessagetohisstudents:You’reawarriordoingbattlewithdefilement,withdiscernmentasyourprimeweapon.Andwhatinthemindisthewarrior?Thedeterminationnottocomebackandbethelaughingstockofthedefilements;thedeterminationnottosufferagain.Don’tletgoofthatdetermination,hesaid,untilithasdoneitsjob.
Sothere’sanecessaryelementofwillinginthepath.Withoutthatwilling,itjustdoesn’thappen.Theluminosityofthemindiswhatallowsthewilltodoitswork,allowsustostraightenoutourownminds,totrainourownminds.Wedon’thavetogoaroundhopingforsomeoutsidepowertocomeandsaveus.We’vegotourabilityheretoseetheconnectionbetweensufferinganditscause,andtofindthepathtothecessationofsuffering,withwhichyoucanletgoofthedefilements.Whentherearenomoredefilements,youcanletgoofthepath,whichiscomposedjustofactivities,becauseyou’vefoundsomethingthat’snotanactivity,somethingthat’snotfabricated.That’swhatwe’reworkingon.
Butyoucan’tclonetheunfabricated.You’vegottodothework.You’vegottodevelopthefactorsthatgiverisetoclarityofmind,clarityofvisionthatcanpushawaythosecloudsofdefilement.Whenyougetthecausesright,theeffectswilltakecareofthemselves.
Sotrytobeveryclearaboutwhatyou’redoing,becausethat’sahugeareawhereignorancelies:aroundwhatwe’redoingandtheresultsofwhatwe’redoing.Wetendtobeverywillfulaboutnotwantingtoadmittoourselveswhatwe’redoingorwhatourintentionsare.Wealsotendtobeverywillfulaboutnotwantingtoseetheunfortunateeffectsofsomeofouractions.ThisiswhytheBuddha,whenhewasgivinginstructionstohisson,focusedonjustthisissue,tellinghim,“Lookatwhatyou’regoingtodo,lookatwhatyou’redoing,andlookatwhatyou’vedone.Trytobeveryclearabouttheresultsofyouractions.”Thatreflectionishowyoubegintoseethroughthecloudsofdelusionthat
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otherwisekeepmovingin,movingin,movinginallthetime.Whenyoucanseethroughyourdelusion,yourealizethatitdoesn’thavetobethereallthetime.
Thisprincipleiswhatallowsustopractice.Thisprincipleiswhatgivesushope,confidence,thatthereisanendtosuffering.Ifyouactonit,therewillcomeadaywhenit’snotjustahopeorconfidence;it’sactualknowledgethatthereisadeathlessandit’stotallyfreefromsufferingofeverykind.
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ValuesDecember20,2008
Whenyoufocusonthebreathandtrytostayfocusedonthebreath,it’spartlyamatteroftechniqueandpartlyamatterofyourvalues.Thetechniquecanbeexplainedinjustafewpages—AjaanLee’ssevenstepstakejusttwoorthreepages.Andtheycoveralotoftheterritoryinthetechnique:focusingonthebreath,findingaspotinthebodywhereyoucanstaycentered,andthenworkingfromtheretoletthebreathenergyfeelgoodthroughoutthebody,sothatit’sallconnectedtogether,noticingwhatkindofbreathingthencanmaintainasenseofconnectednessandcomfortinthebody.That’sprettymuchthetechnique.
Butthere’salsothequestionofvalues—whyyou’remeditating.Andsometimesyoucanseeyoursenseofvaluesinfluencingthetechnique.Ifyoucomewiththeideathatyouwanttogainavision,you’llfindyourselfpushingthetechniqueinthedirectionofavision.Ifyouwanttoclampdownandhavenoawarenessofyourbodyatall,youcandothat.Youcanpushthetechniqueinthatdirectionaswell.
Soit’simportanttounderstandthataswe’redevelopingconcentration,theimportantelementisbalance:asenseofease,comfort,well-beinginside.It’snotasflashyorasextremeaswesometimeswanttogointhemeditation.Butit’sgotalotmorevalue.Valueforwhat?Valueinthatitallowsyoutoobservethemind,tounderstandwhatdrivesthemind,andparticularlywhatdrivesthemindtocreatesuffering.Weallwantpleasure.Weallwanthappiness.Yetwefindourselvesdoingthingsthatleadtounhappiness.Andeventhoughwemayknowbetter,wetendtopersistwithouroldbadhabits.
Thisiswhereourvaluescomein.Understandingwhyit’simportanttofocusontrainingthemind,whyit’simportanttohavethissenseofcenteredwell-being:Thiscomesinwiththeelementofrighteffortcalledgeneratingdesire.Youhavetomakeyourselfwanttodothisinordertodoitwell.Andtherearetimeswhenit’seasytowantit.Youfindthatthingsclick.Everythingfallsintoplace.Itfeelsreallygoodbeingwiththebreath,reallygoodbeingcenteredrighthere.Youcan’timaginewhyyouwouldeverleave.Butthenyoufindyourselfleaving,evenwhenthingsaregoingwell—whichmeansyouhavetodigdeepertofindoutwhy.
Asforwhenthingsarenotgoingwell,that’swhenyoursenseofvalueshastokickin,tounderstandwhyyoustickwiththisevenwhenyouleavethe
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monasteryandgobackhome.Whywouldyouwanttostaywiththebreathasyou’redealingwithotherpeople,dealingwithyourwork?Orevenifyou’restayinghere,therearetimeswhenyoufindithardtostickwiththepractice.Thisiswhereit’sgoodtoremindyourself:Exactlywhatisthisallabout?
Thatchantwehadjustnowonthenatureoftheworld—basicallyit’sundependable,inconstant,stressful,notself.Andwhatpeopledoissomuchdrivenbytheircraving.Now,partofthemindsays,Sowhat?That’sthepartofthemindyou’vegottolookinto.Whatdoesitwanttodo?Whydoesitwanttostayaslavetocraving?Weallknowaboutaging,illness,anddeath.Thepassagewechantedjustnowdrawstheparallelsbetweenagingandinconstancy,stressandillness,not-selfanddeath.Thesethingsgotogether.Andtheycan’tbedenied.That’sthewaytheworldis.
Butpartofthemindsays,“Well,Iwanttodothisorthatinspiteofallthat.Thistrainingofthemindisgettingintheway.”Andoneofthequestionsyoucanaskinresponseis,“Howmuchmoredoyouwanttosuffer?Doyoureallyloveyourself?”Ifyoureallyloveyourself,youtrytofigureouthowtofindahappinessyoucandependon.Butthenthemindwillsay,“Well,I’llwaitforthatlater.TherearesomeotherthingsIwanttodointhemeantime.”Thisiswherethequalityofheedfulnesscomesin,realizingtheremaynotbealater.Youmaynothavethatchanceanytimesoontocomebacktothepractice.Andyourwillingnesstoseewhatyourtruebestinterestsare—that’salotofthewisdomofthepractice.
AwhilebackIwasreadingahistoryofthe19thcenturythatdiscussedoneofthefavoritetypesofliteraturebackinthosedays:biographiesofgreatpeople.Peoplereallyenjoyedreadinglivesofgreatpeople.Thetypicalstorywasthatsomeonestartedoutwithalotofhandicapsandyetwasabletomakehiswayup.Mostofthestorieswereabout“him,”men.Butthenovelsofthetimewerealsofilledwithwomenwhowerewillingtomakesacrificesforthesakeofagreaterhappiness.Thensometimeinthe20thcentury,thetastechanged.Welikedourantiheroes:thepeoplewhosawthroughtheshamoftryingtomakeyourselfsomethingbetterthanwhatyoucurrentlyare.We’renowmoreconcernedaboutthehonestyofpeopleadmittingtheirtruefeelingsrightnow.Ratherthantryingtomakethemselvesintosomething,theyjustwanttostaywheretheyareandexplorewheretheyare.Andthehonestyofthatapproachispresentedasanideal.
NowtheydidseethroughalotoftheshamintheVictorianera,buttheyreallymisunderstoodwhatitmeanstobetruetoyourself.Itdoesn’tmeanthatyoujuststaythewayyouare,oracceptthewayyouare.Itmeansthatyoureallylookatyourselfandseewhatpotentialsyouhave.Whereisthepotentialforsufferinginyourlife?Whereisthepotentialforhappinessinyourlife?Andmaybethatisanoblequest:tofindatruehappiness,todevelopallthegood
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qualitiesofmindthatatthemomentyouhaveonlyinarudimentaryform,orpotentialform,totrytoactualizethem.Inotherwords,it’snotamatterofpretendingtobesomethingthatyouaren’t,butsimplyrealizingthatyoudohaveapotentialtomakesomethingmoreofyourself.
Onewayofhelpingthatprocessistogetyourselfoutofyourindividualnarrativesandgolookatthelargershapeofthings.Thismaybeoneofthereasonswhy,onthenightofhisawakening,theBuddhastartedoutwiththatknowledgeofhispastlives.Butthenfromthere,hedidn’tgostraightintothepresentmoment.Heinclinedhismindtothatsecondknowledgeaswell,seeingallbeingsthroughouttheuniversedieandthenbereborninlinewiththeirkarma.Itwasinseeingthelargerpicturethathealsosawthelargerpattern.Thewayourlivesgoisdependentonouractions.Wheredoouractionscomefrom?Theycomefromourviewsandourintentions,thetwoactingtogether.Soherealizedthatthatwastheareawherehismindreallyneededtobetrained,intermsofhowhelookedatthings,andhowheaimedhisactions,hismotivations,hispurposesinacting,speaking,thinking.
Oncehesawthelargerpicture,itwasaloteasiergetintothepresentmomentandtostaythere,tofocusontherightthingsinthepresentmoment.Whereisthepotentialforgreaterunderstandinginthepresentmoment?Hesaiditwaslookingatthequestionofsuffering.Whereistheresufferingrightnow?What’screatingit?Whatcanyoudotoputanendtoit?Hiswillingnesstolookattheworldatlargewaswhatgothimfocusedproperlyandkepthimgoingonthepath.
ThesamewiththatpassagewechantedjustnowfromtheRatthapalaSutta.ItwasRatthapala’sreasonforordaining.Noticehedidn’tsay,“Iamsubjecttoaging,illness,anddeath.”Hesaid,“Thisisthewaytheworldis,theworldasawhole.”Yougooutandlookatit.It’ssweptaway.Itdoesnotendure.Itoffersnoshelter.Thereisnooneincharge.Ithasnothingofitsown.It’saslavetocraving.That’sthewaythingsareeverywhere.
Againandagain,theBuddhapointsthisoutasanimportantpartofgrowingupanddevelopingamorematureattitude,amorematuresetofvalues:lookingattheworldasawhole.Whereisitgoing?Wehavethatchantfrequently:“Iamsubjecttoaging,illness,death,andseparation.Iamtheheirtomyactions.”That’spartofasuttawheretheBuddhagoesontosaythatyoushouldalsoreflectthatit’snotjustyou.Everybody,nomatterwhereyougo,nomatterwhatkindoflifeyoulive:Allpeoplearesubjecttoaging,illness,anddeath.Everybodyissubjecttoseparation.Everybodyistheheirtohisorheractions.Andthatprincipleofactioniswhatprovidestheescape.
Sowhatthismeansisthat,aswe’remeditating,we’renotpretendingtobesomebodywearen’t.Wemeditatebecauseweloveourselves.Wehave
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compassionforourselves.Werealizethatmakingsomesacrificesnowwillleadtogoodresultsdowntheline,theresultswewant.Apartofthisistakenonfaith.WehearabouttheDeathless.WehearaboutNirvana.Andsometimesitsoundslikeastory,afairytaleor,asonepersonsaid,anarchetype.Andwehavetotakeitontrustthatthisisanactuality.AjaanMahaBoowawassayingthatifhecouldbringNirvanaoutandshowittoeverybody,everybodywouldwantit.Noquestionsasked.Wetakethatonfaith.Butthenwelookaroundus.Whatislifelikewithoutthatpossibility?It’saprettydepressingprospect.
WhenRatthapaladecidedtoordain,itwasn’tbecausehejuststoppedwith,“Theworldisaslavetocraving,”asifthatweretheendofeverything.That’sthewaythingswere,buthewasalsolookingforanotherpossibility,awayout.It’sbecausewevaluethepossibilityoffreedom,thatpossibilityofatruehappiness:That’swhywemakethesacrificeswedo.Itmaybesomethingassimpleasdealingwithadifficultperson,andrealizingthatyoushouldstaywithyourbreathfirst,ratherthangettingabsorbedinthedrama.Ordealingwiththedesiretoindulgeyourself.There’samoderntendencytobelievethatbyindulgingourselves,weshowourloveforourselves.Well,insomesense,theVictorianshaditright.Ifyoureallyloveyourself,youwanttomakesomethingmoreoutofyourselfthanyouareatthemoment,whichmaymeanmakingsacrifices.It’slearninghowtomakethesacrificeinawaythat’sintelligent.You’renotdenyingtheexistenceofyourotherurges.You’refullyawarethatyou’vegottheseotherdesires,theseothertendencies,theseothercravings.Butyoualsorealizethatnomatterhowrealtheyare,they’renotyourtruefriends.Eitheryouhavetodobattlewiththemoryouhavetoconvertthem.
Sothisiswhatheedfulnessteachesus.That’soneofthemainmotivationstheBuddhagivesforgeneratingdesiretostayonthepath.Theother,interestinglyenough,isasenseofpride:“I’vecomethisfar.I’velearnedthismuchabouttheDharma.ItwouldbeashameifIdroppedit.”Sopridehasitsusesonthepathaswell.Onlyit’snotthefalseprideofpretendingtobesomeoneyou’renot.It’stheprideofsomeonewhodoesn’twanttobeatraitortohimorherself;ofsomeonewhowantstobeabletolookinthemirroreverymorningandsay,“I’mdoingmybest.”There’sthatquestionaskedinoneofthepassages:“Daysandnightsflypast,flypast.WhatamIbecomingrightnow?”Hopefullynot-justbecominganolderperson.Hopefullydoingsomethingwiththisin-and-outbreathtogainsomedeeperunderstandingastowhythereissuffering,andwhatcanbedonetostopit.Andrealizingthatfindingananswertothatquestionisoneofthemostimportantthingsyoucando.
Intheprocessofdevelopingthepath,we’regoingtobedevelopingskillfulqualities,learninghowtoabandonthethingsthatgetinthewayofknowledgeandtoencouragequalitieslikemindfulnessandalertnessthatstrengthenyour
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knowledge,strengthenyourawareness,strengthenyourinsightanddiscernment.Thesethings,likethedefilements,arenotpartofthenatureofthemind.
AjaanLeehasagoodpassagewherehepointsoutthatthemindisneithergoodnorevil,butit’swhatknowsgoodandevil,andit’swhatdoesgoodandevil,andultimatelyit’swhatletsgoofgoodandevil.Thatluminosityofthemindisneithergoodnorevil,butitdoesallowyoutoknow.Itcreatesthecircumstancesinwhichskillfulqualitiescanbebroughtintobeing,inwhichtheycandotheirworktobringthemindtoaplacewhereitgoesbeyondboththegoodandtheevil,beyondthatluminosity.
Whichmeansthatthepathisnotinevitable.AbrahmanonceaskedtheBuddha,“Iseverybodygoingtogainawakening?”Andherefusedtoanswer.Ven.Anandawasafraidthatthebrahmanwouldgoawaymisunderstanding,thinkingthattheBuddhawasstymiedbythequestion,andsohetookthebrahmanasideandsaid,“Supposetherewasafortresswithawisegatekeeperandonlyonegateintothefortress.Thegatekeeperwouldwalkaroundthewallsofthefortressandwouldn’tseeanyothermeansofentryintothefortress,notevenaholebigenoughforcattoslipthrough.Hewouldn’tknowhowmanypeoplewouldeventuallycomeintothefortress,buthewouldknowthateverybodywhowasgoingtocomeinandoutofthefortresshadtocomeinandoutthroughthegate.”Inthesameway,Anandasaid,theBuddharealizedthatwhoeverwasgoingtogainawakeningwouldhavetocomethroughthepathofthenobleeightfoldpath,thesevenfactorsforawakening,andthedifferentsetsinthewingstoawakening.Asforhowmanypeoplewouldfollowthatpath,thatwasn’thisconcern.
Soit’snotinevitablethatwe’regoingtogainawakening.Inotherwords,wedon’thaveanawakenednaturethatforcesustogainawakeningatsomepoint.Whatwedohaveisadesireforhappiness,andaluminousmindthatcanknow.It’scapableofknowingthatthereissufferingandit’scapableofwatching,developingthequalitiesthatallowyoutoseewherethesufferingcomesfrom,andtoseethatit’snotnecessary,thatyoucanputanendtoit.
Thisisimportant—becausesometimeswhenpeoplegainaluminousstateofmind,orawide-openstateofmind,theythinkthey’vehittheirawakenednature.Buttheluminosityisnotpartofawakening.It’saconditionthatallowsthemindtosee,buttheawakeningcomesfromourdeterminationnottokeeponsuffering.ThatwasAjaanMun’slastmessagetohisstudents:You’reawarriordoingbattlewithdefilement,withdiscernmentasyourprimeweapon.Andwhatinthemindisthewarrior?Thedeterminationnottocomebackandbethelaughingstockofthedefilements;thedeterminationnottosufferagain.Don’tletgoofthatdetermination,hesaid,untilithasdoneitsjob.
Sothere’sanecessaryelementofwillinginthepath.Withoutthatwilling,it
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justdoesn’thappen.Theluminosityofthemindiswhatallowsthewilltodoitswork,allowsustostraightenoutourownminds,totrainourownminds.Wedon’thavetogoaroundhopingforsomeoutsidepowertocomeandsaveus.We’vegotourabilityheretoseetheconnectionbetweensufferinganditscause,andtofindthepathtothecessationofsuffering,withwhichyoucanletgoofthedefilements.Whentherearenomoredefilements,youcanletgoofthepath,whichiscomposedjustofactivities,becauseyou’vefoundsomethingthat’snotanactivity,somethingthat’snotfabricated.That’swhatwe’reworkingon.
Butyoucan’tclonetheunfabricated.You’vegottodothework.You’vegottodevelopthefactorsthatgiverisetoclarityofmind,clarityofvisionthatcanpushawaythosecloudsofdefilement.Whenyougetthecausesright,theeffectswilltakecareofthemselves.
Sotrytobeveryclearaboutwhatyou’redoing,becausethat’sahugeareawhereignorancelies:aroundwhatwe’redoingandtheresultsofwhatwe’redoing.Wetendtobeverywillfulaboutnotwantingtoadmittoourselveswhatwe’redoingorwhatourintentionsare.Wealsotendtobeverywillfulaboutnotwantingtoseetheunfortunateeffectsofsomeofouractions.ThisiswhytheBuddha,whenhewasgivinginstructionstohisson,focusedonjustthisissue,tellinghim,“Lookatwhatyou’regoingtodo,lookatwhatyou’redoing,andlookatwhatyou’vedone.Trytobeveryclearabouttheresultsofyouractions.”Thatreflectionishowyoubegintoseethroughthecloudsofdelusionthatotherwisekeepmovingin,movingin,movinginallthetime.Whenyoucanseethroughyourdelusion,yourealizethatitdoesn’thavetobethereallthetime.
Thisprincipleiswhatallowsustopractice.Thisprincipleiswhatgivesushope,confidence,thatthereisanendtosuffering.Ifyouactonit,therewillcomeadaywhenit’snotjustahopeorconfidence;it’sactualknowledgethatthereisadeathlessandit’stotallyfreefromsufferingofeverykind.
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TheFreedomtoGiveDecember28,2008
Asyousitdowntomeditate,oneofthefirstthingsyouwanttodoistoestablishasenseofwell-being.Thisiseasiestifyourlifehasbeenconducivetoestablishingasenseofwell-being.Ifyou’vebeenmakingapracticeofbeinggenerous,ifyou’reclearabouttheprinciplesandpreceptsthatyourwanttofollowinyourbehaviorofnotharmingotherpeople,notharmingyourself,thenthatrighttherecreatesasenseofwell-beingasyoureflectbackonyourgenerosity,reflectbackonyourvirtue,thinkofthetimeswhenyouwentoutofyourwaytobegoodtootherpeople,whenyouwentoutofyourwaytoavoiddoingharmtootherpeople.Andthat’sfoodforthemind.
Thisiswhygenerosityandvirtuearepartofthepath.AstheBuddhasaidwhenhestartedteachingRightViewonthemostmundanelevel,itstartsassimply,“Therearegifts.”Thatsoundsstrange,thatthatwouldbeaprincipleofRightView.Buthewascounteringathoughtthatwaswidespreadoratleasthadsomeadherentsinthattime:thateverythinginlifewasdeterministic,thatcausalitywasamechanicalprocess,thatthestarsactedthroughyou,ortherewereotheroutsideforcesthathadtotallydeterminedfromtheverybeginningfromthedesignoftheuniverse,thatthingsweregoingtohavetoworkoutacertainway.Thereforewhateveryoudidwasmeaningless.Itwassimplypartofthemachinery.Forthatreason,anactofgenerositydoesn’thaveanyspecialvalue;,it’sjustwrittenintothewaythingsaregoingtohavetobe.Andsotocountertheideaofdeterminism,theBuddhastartedoutbysayingthattherearegifts,meaningthatpeopleactuallychoosetogivegiftsandthatthegiftsreallydohavemeaning,bothforthedonorandfortherecipient.
Inonewayyoucouldsaythathestakedhiswholeteachingontheconnectionbetweenfreedomandgenerosity.Whenpeoplewouldcometoaskhim,“Whereshouldagiftbegiven?”hewouldanswer,“Whereveryourmindfeelsinspired,whereveryoufeelitwouldbewellused.”Inotherwords,generosityisfree.Norestrictions.No“youshouldgivehere,youshouldn’tgivethere.”Infactwhenmonksareasked,“Whereshouldthisgiftbegiven?”That’stheresponsetheyaresupposedtogive:“Whereveryourheartfeelsinspired;whereveryoufeelthegiftwouldbewellused.”
Inexercisingthatfreedom,wecreateasenseofwell-beinginthemind.Soit’sabasicprincipleofourfreedomandalsoabasicprincipleofthepractice,howyoutakeadvantageofthatfreedom.Becausewhenyougiveagiftthatdoesn’t
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harmyourself,doesn’tharmotherpeople,itisfoodforthemind,foodforothergoodqualitiesinthemind.
Thisiswhy,whenyoulookatthehistoryofBuddhismacrossthecenturies,youseethatwhenpeoplemisunderstandtheideaofgenerosity,theDharmagetstwistedaswell.ThereisaseriesoftextscalledtheApadanas,theverylastadditiontothesuttasectionofthePaliCanon.Itwasobviouslywrittenatatimewhenmonasteriesweregrowinglargeandmonkswanteddonations.Theydidwhattheycouldtoencouragepeopletobegenerous,moregenerousthaniftheywerelefttofeelfreelyinspiredtobegenerous.Themonkspromisedhugerewardsforgenerosity.“Givealittlegift,andyou’reguaranteedtobecomeanarahantatatimeofafutureBuddha.Andinthemeantimeyou’renotgoingtoexperienceanyofthelowerrealms.Yougettobekingofthedevas,queenofthedevas.Formany,manyeonsyougettobekingsorqueensonearthcountlesstimes.Andafteragoodlongjoyridethroughsamsara,whenyou’vedecidedyou’vehadenough,okay,thenyou’rereadytobecomeanarahant.Andifyouwanttobecomeaspecialarahant,well,it’sgoingtocostyoualittleextrabutitcanbearranged.”ThegoingpricetobeanarahantwithspecialdistinctionswassevendaysworthofmealsforthewholeSangha.
Youcanseewhat’shappeninghere.Themonksarebeginningtotaketheteachingongenerosityandtwistingittotheirownends.Andasgenerositygetstwisted,theteachingasawholegetstwistedaswell.Theeightfoldpathdisappearsintothebackground.ThefactthatyouaregenerousinwhattheycalltheBuddhafield,thefieldoftheBuddha’spotentialforcreatinglotsofmeritoriousrewardsforalittletinymeritoriousgift:Thatbecomestheimportantthing.YoudoservicetotheBuddhaandthenawakeningisguaranteed.Sotheeightfoldpathturnsintoaonefoldpath:generousserviceintheBuddhafield.
Oncegenerositygetsscrewedintostrangeshapeslikethis,theDharmagetsscrewedintostrangeshapesaswell.Soit’sgoodnottooverlookthebasics.It’sgoodtohavearightunderstandingofwhatthebasicsareallabout.Thatwayyoukeeptherestofthepracticeinline.Generosityisafreelygivengiftwhereyoufeelinspired.TheBuddhadoesnotethatsomegiftsgivegreaterbenefitsthanothers,butit’suptoyoutodecidewhatyouwanttogive,whereyouwanttogiveit.Andthemonkshavelotsofrulesforhowtobehaveastheyreceivegifts.Theycan’tgooutofthewaytoattractgiftstothemselvesthatmightotherwisegotoothermonks.Whenthey’vebeengivenagift,theycan’tturnaroundandgiveitbacktolaypeople.Theycanshareitamongothermonks,buttheyaren’tsupposedtotakesomethinggiventothemandgiveittoalaypersonthey’retryingtoplease.
SometimeswehaveatendencytodisregardtheVinaya,thinkingwell,it’sjustabunchofrulesfromoldtimesthatmayormaynotbeapplicablenow.But
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alotoftheruleshavetodowiththis:howtobehaveinaneconomyofgifts,inacultureofgifts.BecausetheprincipleofgiftgivinggoeswaybackmuchearlierthantheBuddha.Sometimesinthosedanatalkstheysaythatdanaisa2500yearoldtradition.Wellit’snot.It’samucholdertraditionthanthat.Itgoesbacktothebeginningofhumansociety.Humansocietyisbasedongifts.
Ireadoncethattheveryfirstbookonanthropologywasananalysisofgiftgivingindifferentsocieties.Itfocusedonhowmuchyoucanunderstandaboutasocietybythewaypeoplegivegifts,thegestureswithwhichtheygivegifts,theexpectationsthatsurroundgift-giving.Ittellsyoualotabouthowthatsocietyisorganized.ThesameideaapplieswiththeprinciplesoftheBuddha’steachings.HecreatedacultureofgiftssothatthepracticeoftheDharmacanbesurroundedbygiftgiving.Thisisbecauseoneofthegoodfeaturesaboutgivingagiftisthatitbreaksdownbarriers.Whenyouplaceapriceonsomething,saying,“I’lldoXforyouinexchangeforY,”that’screatingabarrier.XisnotgoingtohappenuntilYcomes.Butwhenyougiveagift,it’slikebeingpartofafamily.Anditinvolvesthesamenetworkofresponsibilitiesandconnectionsthatyoufindinafamily,whichisagoodenvironmentforpracticingtheDharma,teachingtheDharma.
TheBuddhasaidatonepointoneoftheidealfeaturesofaDharmateacherisnottoexpectmaterialrewardfortheteaching.HeneversaidthattheDharmaispriceless.That’sanothermisinformedphraseyouhearalotindanatalks.Whathedidsaywasthattheteachershouldnotexpectmaterialreward.Inotherwords,theteachingofDharmashouldbeagift.Whenit’sgivenasagift,peoplereceiveitasagift.Ifit’sgivenassomethingyou’reexpectedtogetpaymentfor,peoplewillexpectsomethingfortheirpayment,andstartmakingdemands.Sometimesthedemandsmaybesubtle.Whenateacherlooksoutacrosstheaudienceandstartstalkingaboutthingsthatthepeopledon’tliketohear,youcanseeitintheirfaces.AndiftheteacherisconcernedabouthowmuchmoneyisgoingtocomefromtheDharmatalk,he’sgoingtostartavoidingthingsthataredifficulttotalkabout,thatpeopledon’twanttohear.
TherehavebeenperiodsinthehistoryofBuddhismwhenmonkswouldputfansinfrontoftheirfacessothattheywouldn’treadthereactionofthepeopleoutthere,theideabeingthattheaudiencewouldbemorelikelytoactuallyhearthegenuineDharmawhenthespeakerisn’ttryingtoreadtheaudienceandpleasethem.
SothisisanotheroneofthearrangementsthattheBuddhacreated:thesituationinwhichpeoplewhopracticetheDharmacandependongifts.They’resupposedtoliveafrugallife.Andthegiftsarenotcontingentonteaching.Thatwaytheteachingcanbefree,andlesslikelytobedistorted.
Sogiftsarefreelygiven,buttherearethingsincumbentonunderstandingtherightrelationshipthere.Oncethegiftisgiven,it’sgiven.Thoserulesinthe
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Vinayaaren’tdesignedonlyforthemonks;they’realsodesignedforthedonors.Whenagiftisgiven,thereisnoexpectationofservicesinreturn.ThisisalessonthatalotofpeoplenotonlyhereintheWesthavetroubleunderstanding.It’ssomethingthatconstantlyhastobereiteratedbackinAsiaaswell.Asforthemonksasrecipientsofthegifts,theyhavetheresponsibilitytobehaveinawaythat’sdeservingofgifts.Because,afterall,theyasindividualsarebenefitingfromalargersystem.Andoneoftheirresponsibilitiesistokeepthesystemgoing.Iftheyacceptpeople’sgiftsbutstartbehavinginwaysthatareuninspiring,thatstartsdryingupthegiftsfortheothermonksaswell.Anditbreaksasenseoftrust.Becausethat’swhatgivingrelieson—thatyoutrustoneanother.Thisisprobablyoneofthemostimportantaspectsofcreatingthiscultureofgiving.TheDharmaisalotmorelikelytosurviveinanatmosphereoftrust.
Thisisoneofthewayswecreateasenseofwell-beingevenbeforewesitdownandcloseoureyes,tryingtounderstandthiscultureofgivingandtoparticipateinitaswefeelsomotivated—becauseitdoesemphasizeourfreedom.That’sthebeginningoftrainingthemind.Wearefreetotrainthemind.Norequirementsasidefromthefactthatwe’resufferingfromaging,illness,anddeathcanforceus.Buttherearelotsofpeopleouttherewhochoosenottopractice.AndtheBuddhawaswiseenoughtoseethatyoucan’tforcepeopletopracticetheDharma.Butyoucaninvitethem.AndthebestwaytoinvitethemistopracticetheDharmayourselfsotheresultsbecomeapparentandotherpeoplegetinterested.Inthisway,thepracticeisdoneinthesamespiritasgivingagift:Youfeelsomotivatedtodothis.
Soeachtimeyousitdowntomeditate,yourealizeontheonehandthataging,illnessanddeatharebreathingdownyourneck,soyou’vegottodosomething.Butontheotherhand,asyouthinkaboutit,yourealizethatthisisagoodthingtodo.Ifyoupracticewithasenseofbeinginspiredtopractice,theresultsaremuchmorelikelytocome.AjaanChahisfamousforsayingthatwhenyoufeellikepracticing,youpractice.Whenyoudon’tfeellikepracticing,youpractice.Andhowdoyoudothat?Ifyoulookatyourselfandyousay,“I’mjustnotinthemoodtopractice,”youhavetothinkyourselfintoapositionwhenyourealizethatdeepdowninside,yes,youreallywouldprefertopractice,regardlessofwhatevervagrantmoodsarecomingthroughthemind.Soatleastpartofyoufeelsinspired.Partofyourealizesthisisthewaytofreedom,byexercisingyourfreedomtopractice.
Oneofthethingswe’regoingtoexploreaswepracticefurtheris,“Whatisthiselementoffreedominthemind?”Wedohavethischoice.Whatisittomakeachoice?Thisiswhywepracticemeditationistounderstandtheprocessofmakingachoice,toseeourintentions.Thisiswhywepracticeconcentrationtoestablishafirmintentionofthemindandthenwatchit,toseewhathappens
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whenotherintentionscomein,andwemakethechoicetostickwithouroriginalintention,againandagainandagain.Thereisanelementoffreedominthere,andthat’swhatwe’retryingtocatchsightof,becauseitleadstoadimensionoftotalfreedom.
Sointhisway,thefreedomthatwe’relookingforthat’sfreefromsuffering,totallyfreefromanyburdensforthemind,anyrestrictionsforthemindatall,startsbyexercisingthatfreedomtogive.
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TheLotusintheMudJanuary5,2009
Oneofthetraditionalimagesofthemindinconcentrationoroftheawakenedmindisofalotusgrowingoutofthemud.Inthetropicsthemudisprettyrank.Andyetoutofthemudyougetthislovelyflowerwithaverygentlesmellandleavesthatrepelthewater,flowersthatrepelthewater,sothattheycangrowupinmuddywaterandyetwhenthefloweropens,it’sverywhiteandpure.
Thesamewiththemind.Asitgetspastitsgreed,anger,passion,aversion,anddelusion,itcanblossom.Oryoucancomparethelotusinthemudtothemindlivinginthisbody,which,asthechantssaid,isfullofallkindsofuncleanthings,andyetthemindcanbeclean.Themindcanbepure.Infactyoucanusethecontemplationofthebodyasameansofpurifyingthemind—becausethemoreyouseethatthebodyisn’tyours,themorethemindstandsoutonitsown.
Soit’susefultocontemplatethebody.Sometimesit’sforcedonusliketoday:allthatstuffthatcameoutofthesewagepipe,wheredidthatcomefrom?Humanbodies.AjaanFuangoncehadapairofstudents—ahusbandandwife—whowereinteresting,inthattheywouldtendtohaveverysimilarexperiencesintheirmeditationatthesametime.Andtherewasoneperiodwhentheybothgotreallydisgustedwithfood.Thewifehadtoworkinthekitchentofeedtherestofthefamily,andsoonedayshewasfixingapieceofliver,andadogcameintothekitchenandsoshethrewalittlepieceoflivertoit.Andthedogwassoeagertogetit.Shewatchedthedogdevourtheliver,andshefeltdisgustedbothbytheliverandbythedog’seagernesstoeatit.Howcouldyoutakesuchdisgustingstuffinsideyou?Anditturnsoutthatthehusbandwasbeginningtofeelthesamewayaboutfood.
Sotheycametoapointwheretheyreallycouldn’teat.TheymentionedthistoAjaanFuang,andhesaid,“Well,beingunabletoeatisnotthepurposeofthecontemplation.Afterall,whatdoyouhaveinyourbody?You’vegotalivertoo.You’vegotastomachtoo.You’vegotthisstuffinyourintestines.Yourbody’snodifferentfromthefood.Soinwhatwayisthebodytoopuretoeatthiskindofthing?”Whenhesaidthis,bothofthemwereabletoovercometheirsenseofdisgust.
Thepurposeofthecontemplationisnottogetyousothatyoucan’teat.Butitistogetyoutothepointwhereyouhaveasenseofdispassion.Thisbodyyou’vebeencarryingaroundandbeensoproudofandsoprotectiveof,andthe
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mindhassomuchinvestedinit:You’vegottogettoapointwhereyoucanstepbackfromit,andsay,“Oh,that’sjustthewaythebodyis.It’snotreallyworthholdingonto.”Youuseitasatool.Andthebestuseofthebodyistouseitinthepractice.Butbeyondthatyou’vegottoquestionthemind’seagerholdingontoit.Thiswayyoucanlearntoletgoofthoseconcernsaboutthesurvivalofthebody.Thatlightensthemindagreatdeal.
ButasAjaanLeewasfondofpointingout,thefilthinessofthebodyisnothingcomparedwiththefilthinessofthemindwhenit’snottrained.Thebody’sfilthisjustthenatureofthebody.It’snotpretendingtobeanythingthatitisn’t.Butthemindfilledwithpassion,aversionanddelusion:that’sreallywhatyou’vegottocleanseaway.Defilements,hindrances,alltheseformsofignorance,andallthemanifestationsofignoranceinallofit’sdifferentways:Thosearethethingsthatreallypreventthemindfrombeingluminous,frombeingpure.Soyou’vereallygottoworkonthosethings.You’vegottolearnhowtoquestionwhicheverdefilementsyoutendtoinvestin.Lookatalltheharmthattheycause.
Wedon’tliketolookatthis.AsUpasikaKeeoftencomments,thesethingsweprefernottosee.We’dratherfocusonhowgoodandpureweare.Butifwedon’tlookattheotherside,we’rewon’tbeabletocleanseitaway.Likethatpipetoday,ifwehadjustletithappen,letitstaythewayitwas,it’dcontinuetofester,andjustgetworseandworseandworse.Soit’sgoodtodigoutthoserootsofunskillfulbehavior:greed,aversion,delusion.Trytogetthemindasstillandindependentasyoucaninthepresentmoment,soyoucanlookbackonthetimeswhenyou’vegivenintotheserootsofunskillfulbehavior.Reflectonhowmuchharmyou’vedonetoyourself,howmuchharmyou’vedonetootherpeople.ThatwayyoucanvaluetheopportunitytosayNotothosedefilements,tocallthemintoquestion,andseewhereyoucanuprootthem.Youcan’tjustsimplyletgoofthesethingsbyhidingthemindawayinconcentration.Theywillbequietforawhile,butthey’restillthere,justliketherootsinthesepticsystem.
There’satendencysometimes,whentheminddoesgetquiet,thatyoujustdon’twanttolookatthesethings.You’dratherpretendthatthey’renotthere,thatthey’regone.Andthatattitude,ofcourse,justallowsthemtofester.Sowhentheminddoessettledownandisstill,learntolookatitandseewheretheseedsarethatwouldmakeyoustillwanttogoaftergreed,aversion,ordelusion.Whatkindofattitudesdoesthemindhavethatfostersthesethings,thatlikestostayinvested,likestokeepthemaroundaspets?
Thisabilitytoquestionyouroldallegiancesisanimportantpartofthemeditation,animportantpartoftrainingthemind.Thisiswhytheysaythelotusgrowsinthemud.Youhavetolearntolookatyourowndefilements.Youhavetolearnhowtolookatyourownweakpoints—notsothatyougetdownonyourself,butsothatyoulearnhownottoidentifywiththosethings.Yousay,
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“Okay,they’vebeenthereinthemind,buttheydon’thavetobe.I’vesidedwiththosethingsinthepast,butIdon’thavetointhefuture.Idon’thavetorightnow.”
Youhavetounderstandtheirallure.WehadadiscussionawhilebackinwhichsomeonewassayingthattheonlypureBuddhistpracticeisjustwatchingthingsariseandpassaway.Ifyoudoanymoreanalysisthanthat,you’remixinginWesternpsychoanalysis,andthatsulliesthepractice.ButthatwasnotwhattheBuddhasaid.Hesaidthatwatchingthingsariseandpassawaywasonlypartofliberatinginsight.Youwatchtoseewhenthere’sgreedornogreed,aversionornoaversion,delusionandnodelusion.Youdothisnotasanendinandofitself,butsothatyoucannoticewhatcomesandgoesalongwiththem.Yourealizethatthey’renotnecessarilypartoftheinnatenatureofthemind.They’rejusteventsthatcomeandgo—buttheycomeandgoinpatterns.Thereasonwelatchontothemisbecausetheyhaveacertainallure.Andasweallknow,muchofthatallureissomethingwegivetothem.Wepainttheminnicecolors.Welikethewaytheylookoncetheyhavebeenpainteduptoourtaste.
Aslongaswekeeppaintingthem,we’renotgoingtoletthemgo.Soyouhavetoseethatthepaintisillusory.It’shidingwhatthesethingsactuallydotothemind.Whatthismeansisthatyou’vegottoseethedrawbacks.Thesethingsreallydocauseharm.Theywreakhavocinthemind.Theywreakhavocinrelationswithotherpeople.Youcanbegintocomparetheallurewiththedrawbacks,seeingthatthegainisnowherecompensatingforthecost,sothatthemindgetsmoremotivatedtoseetheescapefromthesethings.
That’sthemudthatyouhavetogothrough.Butbygoingthroughthatmudandanalyzingthesethingsandunderstandingthemiswhatgivesrisetothediscernmentthatcancleansethemind.AstheBuddhasaid,themindiscleansedthroughdiscernment.It’snotcleansedthroughconcentration.Concentrationallowsthediscernmenttodoitswork,givesitaplacetostand,butthediscernmentiswhatmakesallthedifference.
There’satendency,however,totrytoavoidthismud.Aswegetintoconcentrationwewantjusttohangoutintheconcentration,thinkingthatwe’vefoundsomethingpure.ButtheBuddhacomparesthatattachmenttoconcentrationtoacesspooloutsideofavillageofpaupers.It’sjustallowedtogrowandgrowandgrow,allthatstagnantwater.Itdoesn’tgettoflowawayuntilyoumakeabreakthroughthroughignorance.Onlywhenyou’vemadethatbreakthroughcanitallflowaway.
Theconcentratedmindthatjustallowsthedefilementstostaythere—itdoesn’twanttotouchthem,itdoesn’twanttodealwiththem:That’sthecesspool.Fordiscernmenttogrow,ithastogrowoutofallthatmud.Onlythatcanpurifythemindandleadtoawakening.
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Sousetheconcentrationtogetthemindinapositionwhereit’swillingtolookatitsowndrawbacks,insteadoffocusingonthingsoutside.AjaanMahaBoowamakesacommentabouthowwehaveatendency,ifthere’smudinourminds,toslingitaroundonotherpeople:“There’ssomethingwrongwiththispersonorthatperson,theteacherisnogood,myfellowDharmapractitionersarenogood.”Themudgetsslungaround.Butyouhavetosee,wheredoesitcomefrom?Itactuallycomesfrominside.Learnhowtoturnaroundandlookatit,andseewhat’sreallythere.Itreallyismud.Butasyoulearnhowtoanalyzeitandseeitforwhatitis,themindgetsclearerandclearer.Thisisthenourishmentforthelotus.
Concentrationishereasatool.It’snotanendinandofitself.Thiscanbediscouragingwhenyou’rehavingtroublegettingintoconcentration,butit’sgoodtobeforewarnedanyhow.Whentheconcentrationcomesafteralotofdifficulty,youtendtoreallyhangontoit.Andaslongasyou’rehangingonforthepurposeofdevelopingitasatool,that’sperfectlyfine.Therewillcomethepoint,though,whereyouhavetostartturningaroundanddoingmorework.Theconcentrationisn’tthelotus.It’sfoodforthelotus.It’stheretogiveyoutheenergy,thesolidfoundationneededtogettheworkdone,sothattheactuallotuscanbloom.
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BalancingTranquility&InsightJanuary12,2009
Forsomepeople,thepracticeofmeditationinvolvestwoverydifferentkindsofactivities.Oneisgettingthemindtobestill,andtheotherisgivingrisetoinsight.Andforthem,theseareverysharplydivided.Inordertogetthemindstill,yousimplyjustforceittostaywithonethinganddon’tallowittothinkatall.Thenwhenit’srested,thenyouallowittodosomethinking.Giveitaspecifictopictodealwith,likethe32partsofthebody,theproblemofpain,whateverhappenstocomeupinthemindasaspecificproblem.Youanalyzeitanddealwithit.Afterawhile,youfindthatyouranalysisstartsgettingfuzzyorblunt.It’slikeusingasharpknife.Youuseittocutthings,andcutthings,andcutthings,andfinallyyoufindyoucan’tcutthroughthingsanymore.That’swhenyou’vegottogetthemindtostop,bestillagain.Andthestillingiswhatsharpensthebladesothatit’sreadytocomeoutanddosomemorecutting.
Forotherpeoplethough,thedevelopmentofinsightandtranquilityissomethingthathappenstogether.ThisisspecificallytrueofthewaytheBuddhateachesbreathmeditation,becausehedefinestranquilityasamatterofgettingthemindtosettledown,whereasinsightisamatteroflearningtoseethingsintermsoffabrication:howtheygetputtogether,whattheprocessesare,andhowtodevelopasenseofdispassiontowardthem.Anditonlystandstoreasonthatasyoudevelopasenseofdispassion,themindisgoingtogetmorestill.Andthemorestillyouare,themoreclearlyyouwillseethingsintheseterms,ifyou’relookingforthemintheseterms.That’swhatbreathmeditationisallabout.
Ofthefourtetradsinbreathmeditation,thefirsttetradcorrespondstothebodyandthesecondonecorrespondstofeelings.Thethirdcorrespondstomind,orintent—thewordcittaherecanalsomeanintent.Andthenfinallythedhammasormentalqualitiesisthefourth.Ineachcase,you’resensitizingyourselftosomeaspectoffabrication.Inthefirsttetrad,thefabricationisthein-and-outbreathitself.Yousensitizeyourselftowhenthebreathisshort,whenit’srelativelylong.Thetextonlysaysthatmuch,butwhatyou’reactuallydoingislearninghowtonoticehowshortbreathingaffectsthebody,howlongbreathingaffectsthebody.Ontheotherhand,youalsobecomesensitivetohowthestateofthebodyaffectsthewayyoubreathe.
ThentheBuddhahasyougetsensitivetotheentirebody,afterwhichhetellsyoutocalmbodilyfabrication,that’sthefourthstepinthetetrad.Whatthismeansistocalmtheeffectofthebreathonthebody.Thebreathcalmsdown,the
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intentionalelementofthebreathcalmsdownaswell.Thiscaninvolvealotofthings.Itcanactuallygettothepointwherethebreathstops.Inthecourseofthis,youbegintogainsomeinsightintohowmuchintentionalelementthereisinthebreathing.
I’vehadalotofpeoplewho’vepracticedmindfulnessmethodswheretheyweretoldsimplytoletthebreathdoit’sownthing.AndthentheycometotheAjaanLeemethod,whereheactuallytellshimtoadjustthebreath,playwiththebreath,worktogetitcomfortable.Atfirst,theyresist.Butafterawhile,astheyactuallytrythemethod,theybecomemoreandmoresensitivetotheelementofintentioninthebreathing,andtheybegintorealizethatevenwhentheythoughttheywereallowingthebreathtodoitsownthing,theywereactuallymanipulatingitunconsciously.They’dbeentaughttooverlooktheextenttowhichtheywerealreadyfabricatingthebreath.
Soanimportantpartofthemeditationistosensitizeyourselftohowmuchyouareshapingthingssothatthenyoucanactuallyletthatprocessofshapingthingscalmdowntoalevelyoumightnothaveimaginedbefore.Inthecaseofthebreath,thismeanscalmingthebreathtothepointwhereallthebreathenergiesinthebodyseemtoconnectup,andyou’regettingenoughoxygenthroughtheporesofyourskinsoyoudon’tneedtodoanyinandoutbreathing.Andrightthereyou’vegainedsomeinsightintotheprocessoffabricationatthesametimethatthemindisbeginningtocalmdown.Thisishowtranquilityandinsightdeveloptogetherusingthebodyasyourframeofreference.
Youlearnmanyofthesamelessonsintermsoffeelingsinthesecondtetrad.TheBuddhastartsoutbytellingyoutobesensitivetorapture,sensitivetopleasure.Andthosefeelingscanbebasedonlotsofdifferentthings:thesenseofwell-beingthatcomesfromdevelopingvirtue,developinggenerosity;thesenseofconfidencethatarisesfromcontemplatingtheBuddha,theDharmaandtheSangha;orrecollectingonyourownpastvirtues,yourownpastactsofgenerosity,and,astheysay,thequalitiesofthedevasthatyou’vebeendeveloping,whichincludegenerosityandrestraint.Whenyouthinkaboutthesethings,youdevelopasenseofconfidence.You’renotjustaweightontheworld.Andyou’realsoworthyofdoingthispractice.
Sosometimesthosethoughtscangiverisetoasenseofpleasurethatthencanbecomethebasisofconcentration.Onceyouallowyourselftobesensitivetothepleasureandtherapture,thentheBuddhatellsyoutobesensitivetotheeffectthatthesearehavingonthemind—notonlythefeelings,butalsotheperceptionsthatgoalongwiththem.Theseshapethemind.Thesearementalfabrications.Andasyounoticethat,youallowthemtocalmdown.Forinstance,iftherapturefeelstoointense,youallowittocalmdown.Youtuneintoanareaofyourawarenessthat’smorerefinedthantherapture.
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Whenthepleasureseemssuperfluous,andyousimplywanttosettleinandbevery,verystill,yougetthemindtoastateofequanimity.Whatyouaredoingisallowingthementalfabricationoffeelingtocalmdown.Atthesametime,youallowyourperceptionstocalmdown,andthiscanactuallytakeyoudeeperintotheformlessjhanas.Ifyouseethatholdingontotheperceptionoftheshapeofthebodyisaburdenonthemind,youcandropthat.You’releftwithspace:thespaceinsidethebody,thespaceoutsidethebody.Itallconnects.Ithasnoboundary.
Fromthatyoubecomeawareoftheawarenessofspace,andthatchangesyourperceptionfrom“space”to“knowing.”Thementalfabrication—theeffectoftheperceptiononthemind—getsmoreandmorerefined:justknowing,knowing,knowing.Theneventheonenessofthatknowingbeginstoseemburdensome.Soyoudropthat.Andyou’releftwiththeperceptionofthedimensionofnothingness.Youcanpursuethisallthewayupthroughtheformlessjhanas,asyouallowmentalfabricationtocalmdown.
Sowhatyou’redoingisthatyou’redevelopingtranquilityandinsightatthesametime.Themindgetsmorestill,andasthingscalmdown,yougainmoreandmoreinsightintothisprocessoffabrication.
Thesameprincipleappliestothethirdtetrad,whenyou’redirectlyawareofthemind.Again,thetetradstartsoutbytellingyoutobesensitivetothataspectofyourawareness.Here“mind”canalsomean“intent,”theintentyouhavetostaywiththebreath.You’reclearonthat.You’reclearonthestateofyourmind,thestateofyourawareness.Andthenyouseewhatitneeds.Doesitneedtobegladdened?Doesitneedmoreenergy?Youthinkaboutthingsthatgiveitgladness,liketherecollections.Orbyadjustingthebreath,orbyadjustingyourperceptionsofthebreath,theperceptionsofwhatyou’refocusingon.
Thenyouallowthemindtogetmoreandmoresteady.Whatperceptionsallowittogetmoresteady?Perceptionofthebreathasawholebodyprocessgetsitmoresteady.Yourperceptionthatyou’renotseparatefromthebreath,thatyou’renotinonepartofthebodyorinhabitingonepartofthebodyandwatchingthebreathinsomeotherpartofthebody,butyou’reactuallyonewiththebreath,immersedinthebreath,bathedinthebreath,surroundedbybreath:Thatperceptionhelpssteadythemindevenfurther.
Thenyouchecktoseehowyoucanreleasethemind.Thisbeginswithreleasingitfromthoughtsofsensualityandalltheotherhindrancesthateatawayatyourmeditation.Onceyou’vereleaseditfromthem,youfindyourselfinthedifferentlevelsofjhana.Andyoubegintoreleaseyourselffromthecoarserlevelstothemorerefinedones.Oryoucanreleaseyourselffromtheactivityofintendingconcentrationandgetultimaterelease.Sothemindgetsmoreandmorestillatthesametimeyou’regettinghands-onexperiencewiththeprocessof
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fabrication,seeinghowmuchintentionshapesyourawareness,andhowyoucanchangeyourintentionsandseehowthatcreatesdifferentlevelsofgladness,steadiness,andreleaseinyourawareness.Sohereagain,tranquilityandinsightgotogether.
Thesameprincipleappliestothefourthfoundation.Youstartoutbeingawareofimpermanenceorinconstancy.Intheearlystagesofthemeditation,thismeansfocusingontheinconstancyofanythingthatwouldpullyouawayfromyourconcentration,sothatyoucandevelopasenseofdispassionforwhateveritis:allthestorieswebringwithus;alltheconcernswebringwithusthattendtopopupaswetrytogetthemindtosettledown.Wehaveawholehour,andpartofthemindsays,“Let’sthinkaboutthis.“Yousuddenlyfindyourselfplanningnextmonth,orregurgitatingeventsoflastmonthorwhatever.You’vegottorealizethatthosethingsareimpermanent,stressful,andnot-self.Thereisreallynomeatthereforyouthere,nonourishment.
AsAjaanLeesays,it’slikeadogchewingonabone.There’snomeatleftonthebone,soallittastesisthetasteofitsownsaliva.Or,hesays,it’slikelickingthebottomofyesterday’ssouppotwhenthere’snosoupleft.That’sthinkingaboutthepast.Orlickingtomorrow’ssouppotwherethere’snosoupinityet.That’sthinkingaboutthefuture.There’snonourishmentthereatall.
Soasyoulearntoseetheimpermanenceofthesethoughts,itdevelopsasenseofdispassion.Andbecauseyouarefeelingdispassionateforthem,youarenolongerinvolvedintheircreation,sotheystop.
It’simportanttounderstandthatrelationshipbetweendispassionandcessation.Dispassionmeansbeingdispassionatetowardtheactivitiesthatyou’redoing,thethingsthatyou’recreating.Onceyoufeeldispassion,youdon’tfeeltheneedtocreatethemanymoreandtheystop.Ifyourinsightgoesdeepenough,youcanactuallyendthatparticularactivity,thatparticulardefilement.AstheBuddhasays,yourelinquishit.Yougiveitback.Whateveryouarelayingclaimto,youjustgiveitback.AjaanLee’stermisspittingitout.Somethingyou’vetakenintoyourmouthandyourealizeyoudon’twantitanymore,youspititbackout.
AsIsaidatthebeginning,thisappliesatthebeginningtoallthetopicsthatwouldpullyouawayfromyourconcentration.Asyourconcentrationbeginstodevelop,andyougetmoreandmoresensitive,itstartsapplyingtotheconcentrationitself.Youseetheinconstancyofonelevelofconcentration,andonceyouletgoofwhateverinconstancyyoucandetectinit,thattakesyoutoadeeperlevel,thenadeeperlevel,untilfinallyyoucanabandonyourattachmenttoconcentrationaltogether.That’swhenthedispassionistotal,thecessationistotal,andtherelinquishmentistotal.Youevengiveupthewholepath.
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Soinfollowingthestepsofbreathmeditation,you’redevelopingconcentrationbydevelopingtranquilityandinsightatthesametime.You’regettingthemindtosettledownatthesametimeyou’relearninghowtolookatfabricationsandregardfabricationsinawaythatgivesrisetodispassion.AstheBuddhasaid,togaingoodstrongconcentration,toattainthejhanas,requiresthatyoudevelopbothtranquilityandinsight.
Oncetheconcentrationhasgottensolid,ifyouwanttogaintotalrelease,again,usetheconcentration,usethejhanaasabasisfordeepertranquilityanddeeperinsight.Inthiswaytheyallgotogether.Andasforthequestionofhowyoubalancethem,asAjaanLeesays,whenyou’reworkingwiththebreath,youfindthatyou’llsometimesbestressingthetranquilitysidemore,andsometimestheinsightsidemore.Butthere’salwayssomeinsightinyourtranquility.There’salwayssometranquilityinyourinsight.It’sjustaquestionofwhichsideyou’regoingtostressmoreatanyoneparticulartime,whichthemindseemstoneedmore.Thatinvolveslearninghowtoreadyourmind,thatthirdtetrad.Doesitneedmoregladdening?Doesitneedmorerelease?Doesitneedmoresteadying?
Butasyougetmoreandmoresensitiveinhowyoureadyourmind,readtheprocessesoffabrication—eitherintermsofbody,orfeelings,mind,mentalqualities—learninghowtodevelopthatbalance,that’sanimportantpartofinsightaswell.Youseewhenyouneedtoletgoofcertainthings,andwhichthingsyouneedtohangontointhemeantime.Youdon’twanttobethesortofpersonwhohasafewmomentsofconcentrationandletsthemgo,saying,“Okay,I’vegottenbeyondconcentrationnow.”Thatgoesnowhere.Itshort-circuitsthewholepath.Youneedtousefabricationtogettotheendoffabrication.Seeingthatisanimportantelementofinsightrightthere.
Andasyourskilldevelopsindevelopingbothtranquilityandinsight,thewholepathcomestogether.Evenforpeopleforwhominsightpracticeandtranquilitypracticearetworadicallyseparatethings,theyfindthatasthepathbeginstoreachfruition,everythingcomestogether.AjaanMahaBoowatalksabouthowatthatpoint,it’shardtodrawalinebetweeninsightpracticeandtranquilitypractice.Theybothreachbalance.
Soyoucan’tdetermineaheadoftimewhichsortofpersonyou’regoingtobe,thesortwithtworadicallyseparatepractices,orthesortwithamoreintegratedpracticefromtheverybeginning.Buttheintegrationiswherewe’reallheaded.Andit’samatteroflearninghowtoreadyourownmind,tofigureouthowthebalanceisgoingtobedeveloped.Thinkofthoseold-fashionedbalances.Theydon’talwaysstayinbalance.Sometimestheyhavetoswingbackandforthbeforebalanceisreached.Thesamewiththemind:Sometimesitstartsoutinabalancedstatethatitcanmaintainsteadily,othertimesitswingswidelyfromonesidetotheotherbeforethebalancefinallysettlesdowntoitsbalance
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point.Butthebalancepointiswherewe’reallheaded.
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SuccessonthePathJanuary13,2009
Tostaywiththebreath,youfirsthavetowanttostaywiththebreath.It’sthefirstbasisofsuccessinthepractice.Somepeopleobjecttotheideathatthere’ssuccessandfailureinthepractice.Butthisisapaththatleadstoagoal.That’ssomethingwealwaysshouldkeepinmind:thatwe’regoingsomeplace.Willy-nilly,we’regoingsomeplace.We’reheadingtoaging,illnessanddeath—butyouwanttoaskyourself,isthattheplaceyouwanttohead?Ortheonlyplaceyouwanttohead?Thebodydoeshavetoage,growillanddie,butdoesthemindhavetodothat?Doesthemindhavetosufferfromthosethings?Isthereaplacewhereyoucangowhereyoudon’tsufferfromthosethings?AstheBuddhasaid,it’snotfoundbygoinganywhereinthephysicaluniverse.Butitisfoundbygoinginside.
Andthefactthatthereisthatpossibility,thatpotentialforgoinginadirectionthatdoesn’tage,doesn’till,doesn’tdie:that’swhywehavetheBuddha’spath.That’swhytherearetherightfactorsofthepath,andthewrongfactorsofthepath.Andthat’swhythere’ssuccessandfailure.Ifitwerethecasethattherewasn’tthatpotentialforputtinganendtosuffering,thatlifewassimplyamatteroflearninghowtoacceptwhat’salreadyhere,thenthepracticewouldbeverydifferent.
ButwhattheBuddhaisaskingyoutodoistoacceptsomethingelse,thatthereisapotentialtoputanendtosuffering.Andit’sgoingtodemandalotoutofyou.Thereisoneplacewherehesaysthatevenifthepracticeinvolvessufferingtothepointwheretherearetearsstreamingdownyourcheeks,youstickwithit,becausethepathultimatelydoesleadtoagoalthatmorethanmakesupforallthetears.Thefewtearsrunningdownyourcheeksareveryfewcomparedtoallthetearsyou’vebeensheddingalready.IfyoudriveupInterstate5alongthecoastandlookoutacrossthePacificOcean,yourealizethatthere’sahugeamountofwaterthere.Itstretchesouttothehorizon,andyouknowitgoesfarbeyondthat.Andyettheamountyouseeisnothingcomparedtoallthewaterinalltheoceans,andallthewaterinalltheoceansisnothingcomparedtothevolumeofthetearsyou’vebeensheddingoverallthesemanylifetimes.Ifyoudon’tfollowthepath,thereareprobablygoingtobethatmanymoretearswaitingforyouinthefuture.
Sotherearetworeasonstohavethedesiretofocusonthepath.Oneisrealizingthatthepathleadsyouawayfromalotofsuffering.Therearemany
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comparisonsintheCanon.TheBuddhapickedupalittlebitofdirtunderhisfingernailonetimeandsaid,whichisgreater,thedirtundermyfingernail,orthedirtintheearth?Ofcourse,thedirtintheearthwasmuchgreater.Hesaid,inthesameway,forsomeonewhohasseentheDharma,hasbrokenthroughtheexperienceoftheDharmaEye—inotherwordsgainedthefirstlevelofawakening—theamountofsufferingthatremainsforthatpersonislikethedirtunderthefingernail,whereastheamountofsufferingthatawaitsthosewhohaven’tislikethedirtinalltheearth.Sothat’sonereasonforfollowingthepath,isthatit’sawaytoavoidanawfullotofsuffering.
Theotherreasonforengenderingdesireforthepathisthatit’sagoodpathanditleadstoareallygooddestination.Thedestinationissomethingwecan’tseeyet,butwecanseethepath.RightView,RightResolve,RightSpeech,RightAction,RightLivelihood,RightEffort,RightMindfulness,RightConcentration:Theseareallgoodthingstodo.TheBuddhaisnotaskingyoutodoanythingthatyou’dbeashamedof,notaskingyoutodoanythingthat’sgoingtobeharmfultoanybody.He’saskingyoutodevelopgood,honest,uprightqualitiesofthemind,thingsyoucanbeproudthatyoucandevelop.
Soasyouthinkabouttherewardsofthepractice,andallthedangersthatthepracticetakesyouawayfrom,itcanhelpgiveenergytoyourpractice.ThisiswhyrecollectionoftheDharmaisoneoftherecollectionstheBuddharecommends.Hesaysthatwhenyou’refocusingononeoftheframesofreference,orestablishingmindfulnessbasedonthebody,feelings,mind,mentalqualities,theremaycometimeswhenthepracticestartsgettingdifficult.Ashesays,theremaybeafeverinthebody,orafeverinthemind.That,hesays,iswhenit’sgoodtoputthattopicasideandthinkaboutsomethinginspiring.AndthepracticesherecommendsthatareinspiringarerecollectionoftheBuddha,theDharma,andtheSangha;recollectionofyourowngenerosity,virtue;recollectionofthequalitiesofthedevas,thinkingaboutthefactthatyou’vebeendevelopingthosequalitiesaswell.Andyouthinkaboutthosethemesasmuchasyouneedtogetridofthatfeverinthebodyandthefeverinthemind,togetthemindfeelinginspiredanduplifted.
Inthiswayyoudevelopthedesiretogetbackonthepath.It’snotthattheserecollectionsareoffthepath,butthey’resupplementaryreflections.TheycangetyoubackintothepracticeofRightMindfulness,RightEffort,andonintoRightConcentration.
Whenthingsstartgettingdry,rememberthatit’swisetogladdenthemindtogiverisetothatsenseofdesire.It’spartoflearninghowtoreadyourownmind,todiagnoseitsdiseases,andthenprovidethemedicineitneeds.Ifthatthedesireislacking,stopandthink:Whatwouldyourlifebelikeiftherewerenoprospectofputtinganendtosuffering?Thinkofhowfortunatewearethatwe
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havethepath,thatithasn’tbeenforgotten.Wedon’thavetoforgethepathourselvesinaveryuncertainworld.
ThinkabouttheBuddha,abouthowuncertainthingswereathistime.Alotofpeopleweresayingthattherewasnowaytoputanendtosuffering,thatyoushouldjustacceptthingsastheyare.Othersweresayingthattherewasanendtosuffering,butnothingyoucoulddoaboutit.Itwasjustgoingtohappennaturally,justlikeaballofstringunwindingandeventuallyyou’dgettotheendofthestring.Butinthemeantime,you’vegottoputupwithallthesufferingthat’sentailedinwhatremainsofthestring.TheBuddhahadthecouragenottoaccepteitherofthoseideas.Hethought,Maybethereissomethingthatcanbeaccomplishedthroughhumaneffort.Andsoheputhislifeonthelinetotestthatidea.Atpresentwehavetheexampleofmanypeopleinthepast,theBuddhahimselfandallofhisNobleDisciples.Soit’snotquitesouncertain.Wemaystillhaveourdoubtsaboutit,butatleastthere’sapathlaidout.Andalotofveryhonestanduprightpeoplehavesaidthatitworks.
Whenthepracticegetsdry,it’susefultothinkaboutthesethings,sothatyoucanworkthroughanyhesitationyoumayhaveinfocusingonthebreathoranyreluctance,anysenseofweariness.AsAjaanFuangsaid,youlubricatethemindsothatitdoesn’tseizeupthewayanenginewouldseizeupwhenitrunsoutoflubricant.Yougiverisetothedesiretostickwiththepath.Fromthatdesiredevelopspersistence:theenergy,thestick-to-it-ivenessthat’srequiredintrainingthemind.Afterall,themindhasalotofoldhabits.Andit’sgoingtotaketimeandpersistencetodealwiththesethings.
Soit’simportanttolearnhowtogiveyourselfenergyallalongtheway.PersistenceasAjaanLeesays,goestogetherwithyourpowersofendurance.Andthebestwayistokeepyourselfonthepath,keepyourselfstrongonthepath,isnottoweighyourselfdownwithunnecessarydoubtsaboutyourself,unnecessarycomplaintsabouthowdifficultthingsare.It’salwaysgoodtofocusonwherethingsaregoingwell,andnottokeepobsessingaboutthethingsthataredifficultorwearisome.WemaydistrustthePollyannaapproachofalwayslookingforthebrightside,butitmakesthepracticealotlightertokeepremindingyourselfthattherearealotofpositivethingsaboutbeingonthispath.Andyoufindthattheygiveyouenergy.Youcansaveyourdoubtsforyourdefilements.Learnhowtobeskepticalaboutyourdefilements.Inotherwords,youreallylookatthemandquestiontheassumptionsthatgetinthewayofthepractice.
Ofcoursethatmeansyouhavetolearnhowtorecognizethem.Thisiswherethequalityofcittaorintentinterestcomesin.Asyougiveyourselftothepractice,looktoseewhatkeepspullingyouback:Whatnaggingdoubtsdoyouhave?Whatcomplaintsdoesthemindhave?Learntoquestionthem.Thisiswherecittamergesinwithvimansa,yourpowersofanalysis,yourpowersof
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discrimination,yourabilitytoquestionthethoughtsthatcomeintoyourmind.Youcanaskyourself,Exactlywheredoesthatthoughtcomefrom?Canyouidentifythepersonwhoinyourpastwouldthinkinthatway?Canyouidentifythetoneofthevoicethatthinksinthatway?Isitatoneofvoicethatyouwanttoadopt?Andyoucanlookatthatthoughtintermsoftheissueoffreedom.Doyouwanttobeaslavetothatkindofthinking?
Thisisoneofthereasonswetrytokeepthemindwiththebreath:sothatitcanlookatitsthoughtswithacertainofdetachment,fromacertainamountofdistance,getsomeperspectiveonthem.Onereallyeffectivewayofdealingwiththemistorefusetogoalongwiththemandseehowtheycomplain.Thenaskthem,“WhyshouldIbelievethatcomplaint?”Andtrytoseewhatkindofreasonsthatpartofthemindcomesupwith.Keeppushingyourquestioninguntilyoufindthepointwherethereasonsbreakdown.
Whenyoucandevelopthesefourbasesforsuccess,you’reinapositionwhereyoucanbeyourownteacher,readthesituationinthemindandnotfallforit.Ortouseanotheranalogy,you’reyourowndoctor.Learntorecognizetheillness,andrecognizethecauseoftheillness,andgivetherightmedicine—becauseastheBuddhasaid,hemerelypointsouttheway.It’suptoyoutofollowit.Asadoctor,heistheonewhoprescribethemedicine.It’sforyoutofindthevariousherbsthatheprescribesandthentotakethemedicine.TheBuddhacan’tgiveyouashotandcureyourillness.Buthecantellyouwhattherightherbsareandhowyoutakethem.Andhegivesyousomeexplanationofthecauseoftheillnesssoyoucanunderstandhowtheherbsarerelatedtothecause.Inotherwords,heteachesyouhowtobecomeyourowndoctor.
Sotrytodevelopthissenseofwhat’sneededtobeyourowndoctor,tobeyourownteacher,sothatattheveryleast,thedialogueinyourmindcanbemorehelpful,moreintelligent,morewise,andactuallyheadinthatdirectionthatwewanttogo—totheendofsuffering.Attheveryleast,testtoseeifwhattheBuddhahadtosayistrue.Theonlywayyou’regoingtoknowisifyougiveitagoodhonestserioustest.Ifyoudon’tgiveitthattest,thenallthesufferingsoflifebegintomoveinonyou.Theydon’tpromiseawayoutatall.Thedenialofanywayout:that’swhat’ssoinsistentaboutthewaylifenormallyis.Andthatdefilementsthatgoalongwiththatdenialarewhatkeepustrapped.
Soweoweittoourdesireforhappinesstogivethepathaserioustry.Andtotrytodevelopwhateverqualitiesareneededtoseeusthrough.
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InconstancyJanuary16,2009
Oneofthebasicprinciplesofinsightorclearseeingisthatallcompoundedorallfabricatedthingsareinconstant.Theydon’tlast.Theywaiver.Theychange.Andassomeoneoncesaid,Sowhatelseisnew?Thingschange.Andifthat’salltherewastotheBuddha’sinsight,therewouldn’tbemuchtoit.Butitgoesdeeperthanthat.It’snotjustthatthingschange,butthatthingschangeinlinewiththeirconditions.Andyouwanttobeabletoseethatchanginginlinewiththeirconditions—inotherwords,toseethatthisariseswhenthatarises,thisceaseswhenthatceases.
Eventhat’snotmuchofaninsightuntilyourealizethatwe’realsotryingtofeedinthoseareaswherethingsariseandpassaway.We’relookingforourhappinessthere.Andifwelookforhappinessinthesethingsinandofthemselves,we’regoingtobedisappointed.Andifwecan’tfigureoutthepattern,wearegoingtobeneurotic.
Ioncereadaboutatesttheyranonsomepigeons.Theyputeachoftheminaboxandineachboxtherewasagreenleverandaredlever.Insomeoftheboxes,whenyoupushedthegreenlever,you’dgetfood;andsometimeswhenyoupushedit,youwouldn’tgetfood.Sometimeswhenyoupushedtheredlever,you’dgetfoodandsometimesyouwouldn’t.Thentheycomparedthebirdsintheseboxeswithanothersetofbirdsplacedinboxeswherethelevelsbehavedinapredictableway:Whenyoupushedthegreenlevel,you’dfood;whenyoupushedtheredlevel,youwouldn’t.Thebirdsinthesecondsetofboxeswereperfectlynormal.Thebirdsinthefirstsetofboxeswentcrazyandbeganbehavinginveryneuroticways—fortworeasons.Onewastheonlywaytheyweregoingtogetfoodwasbypressinglevers.Andyet,two,theycouldn’tfigureoutwhenaleverwasgoingtoworkandwhenitwasn’t.Thatdrovethemtodistraction.
Soaslongaswe’relookingforfoodinthingsthatariseandpassaway,we’vegottolearnthepatternofhowwe’regoingtogetgoodfoodforthemindfromthesearising-and-passing-awaythings.ThisispartoftheBuddha’sotherinsightintoinconstancy:thateventhoughsomethingsariseandpassawayandcan’tgiveanultimatehappinessinandofthemselves,theydofunctionasapathtotheultimatehappiness,whereasotherthingsdon’t.Thisisthepattern.Thethingsthatcanfunctionasapathtotruehappinessareskillful.Thosethatdon’tareunskillful.Animportantpartofinsightislearning,throughobservation,which
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iswhich.Sowelookforinconstancynotjusttoseehowthingsariseandpassaway,
buthowwecanlearnhowtomanipulatetheprocesssowecanactuallyfindthefoodthatwewant,andultimately,ofcourse,gettothepointwherewedon’tneedfoodanymore.Buttheonlywayyougettothatpointisbyfeedingontherightthings.Thisiswhywemeditate.
Whenyoustartoutmeditating,andyouseethatstatesinyourmindarearisingandpassingaway,you’realreadydealinginwhat’scalledtheframeofreferenceofmentalqualitiesinandofthemselves.Eventhoughyourfocusisonthebreath,youcan’thelpbutnoticethattherearetimeswhenthemindisconcentratedonthebreathandtimeswhenit’snot.You’vegottolearnhowtofigureoutbothsidesofthequestion:whichthingsarehelpingtofosterconcentration,andwhichthingsaregettinginthewayofconcentration.Andyouhavetolearnhowtoencouragethefirstsortofconditions,andgetridofthesecond.
Soeventhoughwe’refocusingonthebreathasourprimaryframeofreference,there’sthisotherframeofreferencegoingonatthesametime.Youhavetolearnhowtorecognizewhichqualitiesarehindrancesandwhicharethefactorsforawakening.Thehindrancesaretheprimarysetofunskillfulqualities;thefactorsforawakeningaretheprimaryskillfulones.Infact,thefactorsofawakeningaretheonesthatgetyoustartedonthispathtobeginwith,fortheyhelpyouinsortingallofthesethingsout.
Thefactorsforawakeningbeginwithmindfulness.Onceyou’remindfulofthebreath,forinstance,youbegintoseethatthereareskillfulandunskillfulqualitiesarisinginthemindandthatyou’vegottolearnhowtodistinguishthem.That’scalledanalysisofqualities,thesecondfactorforawakening.Thenyoufostertheefforttodoawaywiththeunskillfulonesandtoencouragetheskillfulones,whichisthethirdfactorforawakening:persistence.Sorightthereyou’vegotthefirstthreeofthefactorsforawakening.Youwanttoencouragethatabilitytoobserveyourmind,becauseeventhoughyou’retryingtostaywiththebreath,ortryingtostayfocusedonthebreath,you’renotgoingtobeabletodoitunlessyou’vegottheseotherfacultieshelpingyoualong.AsAjaanLeeexplainsit,analysisofqualitiesisdirectlyconnectedwithdirectedthoughtandevaluation,whicharefactorsofjhana.Thosearethingsyouneedtohelpyougetintothemeditation,togetsolidlywiththebreath.
Soyou’redealingwithtwodifferentframesofreferencerightthere:thebodyinandofitselfandthesementalqualitiesinandofthemselves.Sowhenanyofthehindrancesarise—sensualdesire,illwill,slothandtorpor,restlessnessandanxiety,oruncertainty—yourfirstdutyissimplytorecognizethemforwhattheyare,toseethattheyarehindrancesandtheydeservetobeletgo.Thatrightthere
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isquiteanaccomplishmentbecauseforthemostpart,whenahindrancearises,we’realreadywithit.We’reonitsside.
Forexample,whensensualdesirecomesalong,weseeitasagoodthing.We’vegotdecadesofWesternpsychologytoprovethatsensualdesirecan’tbethwarted.Ifyouthwartit,itturnsintoTheThingandgoesunderground.Atleastthat’swhatthemindtellsitselfwhenitdecidesit’sgoingtogoalongwiththedesire.Thereareallkindsofreasonsthemindcanproduceforitsactions,butyou’vegottolearnhowtolookpastthemandaskyourself,“Whatdoesthisdesireactuallydotothemind?”Thisisnotjustamatterofwatchingitariseandpassaway.You’vegottosee,whenitarises,whatdoesitbringalongwithit?Whatdoesitdo?Whenitpassesaway,what’sitlike?Andyoubegintorealizewhenit’spresentitreallydoescloudupthemind.Itcreatesalotofdisturbance,alotofstress,makesitimpossibletostaywiththebreath.Andyou’vegottodecidewhetheryou’reonthesideofthesensualdesireoronthesideofthebreath.
Thesamegoeswithillwill,slothandtorpor,restlessnessandanxiety,uncertaintyanddoubt.You’vegottodecidewhetheryou’reontheirsideoronthesideofthebreath.Andthebestwaytodecideisjusttowatchthesethings,stepbackfromthem.Askyourself,whentheycome,whatcomesalongwiththem?Whentheygoaway,whatgoesawaywiththem?Andwhentheycome,whydotheycome?Whatintentionsunderliethem?Canyoutrustthoseintentions?
Atthisstageinthepractice,thisishowyouusetheprincipleofinconstancy:notjustwatchingthingsariseandpassaway,ariseandpassaway—because,afterall,you’retryingtofeedintheseareas,soyouwanttofindgoodfoodforyourself.Whatkindoffooddothehindrancesprovide?Iftheygiveyoubadfood,poisonousfood,spoiledfood,whatcanyoudotoclearthemoutofthemind?Soyou’renotengagedinjustapassivewatching.Youwatchwithapurpose.Youwanttogetpastthesethings.
Asimilarprincipleappliestothefactorsforawakening.Onceyou’veanalyzedthingsandseenwhat’sskillfulandunskillful,you’vegottofigureoutwhyitisthattheskillfulqualitiesarise;whenthey’rethere,howyouprotectthem,howyoumaintainthem—inAjaanFuang’swords,howyou“prakhawng”them.TheThaiwordprakhawngmeansthatyounurturethemalong,protectthem,supportthem.
Soeventhoughyouknowthatthey’reinconstant,youtrytousetheprincipleofinconstancy—i.e.,seeingthattheydependoncausesandconditions—inordertonurturethoseconditionsbecauseyouknowyou’regoingtodependonthem.Thesequalitiesaregoingtobeyourfoodonthepath,thegoodkindoffoodthatstrengthensthemind.
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TheBuddhacomparesthestatesofjhanatodifferentkindsoffood.You’reoffinafortressattheedgeofafrontier.Theenemyisallaroundyou,butyou’vegotfoodinthefortress,soeventhoughtheenemyislayingsiege,youstillcanstaywellfed,strong,andkeepupthefight.You’vegotwater,rice,sesameseeds,allsortsofgoodfood,allthewayuptothefourthjhana,whichiscomparedtobutter,ghee,sugar,andhoney.
Andbecausethesethingsaregoodfood,youdon’tjustwatchthemariseandpassaway.Youdowhatyoucantogrowthefoodandthentokeepthefoodbecausewithoutit,thepracticedies.Onlywhenyou’veusedthatfoodtostrengthenyourconcentration,strengthenyourinsight,strengthenthetranquilityofthemindcanyougettothepointwhereyou’vefullymasteredthatprocessofcauseandeffect.That’swhenyouturntolookatitandsee,“Howfardoesittakeme?”It’sbroughtyoualongway,butitcantakeyouonlysofar.You’renotyetattheothershore.That’swhenyoustartlookingateverythingintermsofarisingandpassingaway,andtrytodevelopthedispassionthatcomesfromnotwantingtoeatanyofthesethings,evengoodfood,anymore.TheBuddhausesthewordnibbida,whichmeansdisenchantmentbutalsodisgust,distaste.You’vehadenoughofthatfood.That’swhenyoucanletgoofeverything.That’swhenthere’sfinalrelease.
Thisisthestagewhereyoutreatallcompoundedthingsinthesameway,whetherthey’reobstaclesorpartofthepath,becauseyoudon’tneedtofeedanymore.Theminddoesn’thaveanyhunger.Butaslongasitstilldoeshavehunger,yourrelationshiptoinconstancyisgoingtobedifferent.Youwanttobelikethosehealthywell-adjustedpigeons,knowingwhichlevergivesfoodandwhichlevergivesnofood,orwhichlevergivesgoodfoodandwhichlevergivesbad.Whenyoufigureitout,youcanreallynurtureyourself,reallynourishyourself.Thenthemindstaysstrong.
Sotherearemanystagesinthisunderstandingofinconstancy.Notjust,“Oh,IsawconcentrationlastnightandIsawthatitwasinconstant,soIletitgoandthatwasthat.What’snext?”Thatkindofinsightgoesnowhere.Theinsightthatdoesgosomewhereistheinsightthatsees,“Oh,whenthisarises,itarisesbecauseofthis.Whenitpassesaway,itpassesawaybecauseofthat.”Andifthe“this”isaskillfulquality,youwanttonurtureit.Ifit’sanunskillfulquality,youwanttofigureouttheprincipleofcauseandeffectsoyoucanstayaway,letthesethingsgo.Becauseyoustillneedtofeedproperly.You’vegottotakecareofyourself.Youstillhavethosefourdutieswithregardtothefournobletruths.Thepathistobedeveloped.Sufferingistobecomprehended.Thecausesofsufferingaretobeabandoned,sothatthecessationofsufferingcanberealized.Soforthetimebeing,youusetheprincipleofinconstancytofigureoutwhatarethecausesforthepath,andhowyoukeepthemgoing,eventhoughtheyareinconstant.
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It’sonlywhenyougettotheendofthepaththatthedutieschange.AjaanMunmakesaninterestingpoint.Hesays,therecomesapointinthemeditationwhereallfournobletruthsareone.Whathemeansistheyallcometohavethesameduty,whetherit’sstressorthepathorwhatever.It’sallcompounded.It’sallinconstant.It’salltobeabandoned.
Butasyoupracticeyouneedtoknowwhereyouareinthepracticeandwhatthedutiesappropriatetothatstageinthepracticeare.That’showyouuseinsightintoinconstancywithwisdomanddiscernment,sotheteachingfulfillsitsintendedpurpose.
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TheWilltoAwakenJanuary22,2009
There’sapassagewheretheBuddhadescribeshisknowledgeofthefateofotherpeople,orthedestinationsofotherpeople.Hesaysit’slikewatchingamanwalkingalongapaththatdoesn’tforkoffinanyotherdirection.Itgoesstraighttoonedestination.AndtheBuddhanotesthatifthemancontinuestofollowthatpath,he’sgoingtoendupatthatdestination.Notice:It’scontingentontheman’scontinuingonthatpath.Afterall,hemightchoosenottofollowthatpath.Hemightchangehismind,turnaround.
There’sanotherpassagewheretheBuddhaisasked,“Isthewholeworldgoingtorelease?Halftheworld?Athird?”Andherefusestoanswer.Ananda,who’safraidthatthemanwhoaskedthequestionisgoingtogetupset,takesthemanasideandsays,“It’slikeagatekeepertoafortress.There’sonlyonegatetothefortress.Thegatekeeperwalksaroundthefortressandhedoesn’tseeeventheslightestopeninginthefortresswall,notevenonebigenoughforacattoslipthrough.Sohecomestotheconclusion—hedoesn’tknowhowmanypeoplearegoingtocomeintothefortress,howmanypeoplewillleavethefortress—buthedoesknowthatifthey’regoingtocomeinorleave,theyhavetogothroughthegate.Again,thepointhereisthatwehavethechoicetogointothegateornotgointothegate.It’suptous.It’safreechoice.It’snotimposedonusbyournature.Wehavetowillit.
TogetonthepathtoAwakening,youhavetodesireit.It’sanactofwill.It’satruthofthewill.WilliamJamestalksabouttwokindsoftruths:truthsoftheobserverandtruthsofthewill.Atruthoftheobserveristhetypewhereyouseecauseandeffectthataretotallyindependentofyourdesireforthemtobeinacertainway:knowledgeaboutastronomy,say,oraboutthelawsofnature.Youhavetotakeyourdesireoutoftheequationifyou’regoingtoseethesetruths.Youhavetobe,asmuchaspossible,anon-interferingobserver.Youinterferealittlebithereandthereinordertotestcauseandeffect,toseeexactlywhatcauseisconnectedtowhateffect,butyouhavetoaccepttheresultswhetheryoulikethemornot.Ifyourlikesgetintheway,you’renotreallygoingtoseethosetruths.
Truthsofthewill,however,areadifferentmatterentirely.Youhavetowantthemtobetrueinorderforthemtobecometrue.Ifyou’regoingtobecomeagoodpianist,agoodcarpenter,youhavetowantthosethingsinorderforthemtohappen.Ithelpsifyouhavesomenaturalinclinationinthatdirectionorsome
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naturaltalents.Buttobereallygood,youhavetohaveastrongdesire.Withoutthatdesire,they’renotgoingtohappen.Inthiscase,yourlikesanddislikesareimportant.They’reactuallyapartofthetruth.
Thisisthewayitiswiththepath.We’renotherejustsimplywatchingthingspassively.Whatwe’relearningisnotatruthoftheobserver,it’satruthofthewill.Awakeningissomethingthathastobepursued.Thedeathless,ofcourse,isnotcreatedbyyourdesire.Butthepathis.It’ssomethingfabricated.
Whenyoulookatthequalitiesthatleadtoawakening—thingslikethetenperfections—theycomeundertheheadingsofwhattheBuddhatalksofastheadhitthanadhamma,thingsthatarewilled.Thereareactuallyfour:discernment,truth,relinquishment,andpeaceorcalming.Allofthesearethingsthatwehavetowillinordertofindthem.
Nowtheproblemwithwillofcourseisitcanbeblind,whichiswhydiscernmentcomesfirst.Youwanttowilldiscernmentforittohappen.It’snotaquestionofwhetheryou’rebornsmartornotsmart.Itcomesfromdevelopingtwoqualities.Oneishavingconviction.Againthisiswherethatissueofthetruthofthewillcomesin.Youhavetobeconvincedthatthisisaworthwhileactivity:tryingtodevelopyourdiscernment,tryingtofindawakening.Youhavetobeconvincedthatit’spossible.Ifyoudon’tbelieveit’spossible,it’snotgoingtohappen.It’slikethepersonstuckinthewoods.Ifyoudon’tbelievethatthere’sapathoutofthewoods,you’renotgoingtotrytolookforit.Ifyoudon’ttrytolookforit,you’renotgoingtofindit.
Soconvictionthatyouractionsreallydomakeadifference,convictionthattheBuddhareallydidgainawakening:theseareanimportantpartofdiscernment.Thefivestrengthsthatendindiscernmentbeginwithconviction.AsoneoftheajaansinThailandoncesaid,it’snotthecasethatdiscernmentbeginswithperceptionsorideasorconcepts.Itbeginswithconviction,thatthereisawayout,andthatitcanbefoundthroughyourownactions.
Theotheraspectofdiscernmentisthatyouseewhattheimportantquestionsare.AstheBuddhasaid,thebigquestionisseeingwherethere’ssuffering,wherethere’sstress,what’scausingit,andwhatactionsputanendtoit.Thosearetheimportantquestionsinlife.Whenyoulearnhowtofocusonthose,itcutsthroughalotofgarbage.Andthenwhenyoulookatwhatqualitiesneedtobedevelopedinordertoputanendtosuffering,youfindthatthey’realsoqualitiesrequiredtoimproveyourdiscernment.Youneedtodevelopmoremindfulness,morealertness,moreconcentration.Andpartofthatquestfortheendofsufferinginvolvesgoodwill—goodwillforyourself,goodwillforthepeoplearoundyou—becauseyourealizethatifyourhappinessdependsontheirsuffering,it’snotgoingtohappen.They’regoingtotrytoblockitorundoit.Soyouhavetofindahappinessthat’sharmlesstoeverybody.
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Sothat’sthefirstthingyouwill:thewilltodiscernment.Ithelpsyouseewhatgoalisagoodgoal,andalsowhatisclearlyagoodwaytoattainthatgoal.You’regoingtohavetolearnalotofthispathonyourownasyougoalong.It’ssomethingyoudiscover.Alltoooftenwereadabooksayingwhatit’sgoingtobelike:You’regoingtogainthisinsight,andthenthatinsight.Theproblemis,whenyou’vereadthosedescriptions,youcanforcethemindinsuchapositionthatitstartshavingthoseinsights.Butthatdoesn’tnecessarilymeanthatthey’retrue,thatthey’regenuineinsights.Youhavetolearnhowtobemoreobservantonyourown,morealert,toseewhatinsightsactuallybringfreedomfromsuffering.Thismeansyouhavetolookallaroundyou,andallaroundyourinsights.
AsAjaanLeeoncesaid,whenyougainaninsight,youhavetoturnitovertoseetowhatextentitreallyistrue,towhatextentit’sfalse,towhatextenttheoppositewouldbetrue.Onlythencanyouknowthatyou’renotjustprogrammingyourselfortryingtoclonewhatyou’veread.Againthatwouldbeacaseoftryingtomakeyourdiscernmentgrowfromyourconcepts,asopposedtotheconvictionthere’sgottobeawayout.You’vegottofindthatwayforyourself,withtheBuddha’sdirectionsofcourse,butit’sbasedonyourownpowersofmindfulnessandalertnesssoyoucatchyourselftomakesurethatyourdefilementsdon’tgetintheway.Sothat’showwewilldiscernment.
Thenextthingwewillistruthfulness.Partoftruthfulnessisthequalityofself-honesty.AstheBuddhasaid,“Letapersoncomeswhoishonestandnodeceiver,andI’llteachthatpersontheDhamma.”Thisisthefirstprerequisiteforgettingonthepath:tobetruthful.Thisdoesn’tmeanjusttellingthetruth,butalsomeansdecidingwhichyou’vegottodoandstickingwithit,beingtruetoyourintentions.Thisiswherethepreceptsorvirtueasaperfectioncomesin.Onceyou’verealizedthatyoudon’twanttoharmanybody,you’vegottofollowthroughandreallyabstainfromactivitiesthatareharmful,whetherit’seasytoabstainornot.Discernmenthelpshere,initspracticalmode.Whenyoufindthatapreceptgoesagainstyourdesires,you’vegottouseyourdiscernmenttofindwaysofmakingyourselfwanttostickwithit,makingiteasiertostickwithit,learningtocastajaundicedeyeonyourdesires,realizingthattheypromiseallkindsofthings,butcanyoureallytrustthem?Youuseyourdiscernmenttostaytruetoyourintentionandtofindskillfulwaysoftakingthewindoutofthesailsofyourunskillfuldesires.Thatwayyoucanhangontowhatyouknowisreallyinyourbestinterests,andinthebestinterestsofthepeoplearoundyou.
Thethirdthingthatwehavetowillisrelinquishment,learninghowtoletgo.Thisiswheretheperfectionsofrenunciationandgivingcomein.Givingheremeansgivingawaynotonlymaterialthings,butalsoourunskillfuldesires,givingupourunskillfulwaysofholdingontothings.Sometimesitcomes
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naturally,easily,andsometimesitdoesn’t.Andagainthisiswhereyouneedtouseyourdiscernment,learningstrategiestomakeyoumoreandmoreinclinedtogiveupthingsyouhavetogiveup,thingsthatgetintheway,thelesserpleasuresthatgetinthewayofgreaterhappiness.
Thisisnotamatterofjustgivingupthingsthatareobviouslyunskillful.IdidasurveyonceonthetopicofrelinquishmentinbooksofAmericanBuddhism.Inthefewcaseswheretheyactuallytalkaboutrelinquishment,theyfocusonrelinquishingunhealthyrelationshipsandrelinquishingyourcontrollingmindset.Wedon’treallyneedtheBuddhatellyourelinquishthosethings.Yourparentscantellyoutorelinquishunhealthyrelationships.Ifyouhaveapsychotherapist,thetherapistwilltellyoutorelinquishyourcontrollingmindset.Therearealotofthingsthatarereallypleasurable,thatsocietyactuallyencouragesyoutolookfor,ButtheBuddhasays,look,you’vegottogivethemupastheyleadtounhealthyattachmentsdowntheline.Yourattachmenttosensualpleasuresandsensualdesires:that’sthebigone.Yourattachmenttothoughtsabout,plansaboutsensualpleasures.That’swhatyouhavetolearnhowtorenounce.
Animportantstepislearningtoseetherewardsofrenunciation.It’snotgoingtoleaveyoudeprived.Itreallyisrestfultothemind.Itreallygivespeacetothemind.There’safamousstoryaboutthemonk,aformerking,sittingintheforestexclaiming,“Whatbliss!Whatbliss!”Anditturnsouthe’snotpiningafterthejoyshefeltwhenhewasakingbeforehebecameamonk.He’sexclaimingoverhowblissfulheisnowthathecansitunderthetreewithouthavingtoworryaboutallthepeoplewhowantedtokillhimwhenhewasaking,allthepeoplewhowantedtotakeawayhispleasuresandwealth.That’soneofthepleasuresofrenunciation,thatsenseoffreedom,andnobody’sgoingtotrytostealthatfromyou.AndasthemonksaidtotheBuddha,hismindwasnowlikeawilddeer:Itwasfree.You’vegottolearnhowtothinkinthosewayswhenthedesireforsensualityreallygetsstrong,toseethatwhenyoucanrenounceit,you’refree.
Andagainyouhavetowillthat.Itdoesn’tcomenaturally.AstheBuddhaoncesaid,evenhedidn’tfinditeasytowillrenunciation.Hisminddidn’tleapupattheidea.Buthisdesireforadeathlesshappinesswasstrongenoughandhecoupleditwiththediscernmentthatcouldhelphimfindwaysofreasoningwithhismind,findtacticsforgivingthemindpleasuresthatdidn’thavetodependonsensuality—primarilythepleasureofjhana,thepleasureofconcentration.Whenyouhaveanalternativesourceofpleasurelikethat,yourealizethatyou’retradingcandyforgold.Buttheabilitytomakethattradeissomethingyouhavetowill.
Thefourththingispeace.ThePaliwordupasamaalsomeansstilling,orcalm.Andtherearetwoperfectionsthatareassociatedwiththat:patienceand
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equanimity.Thewordpatiencecanalsomeanendurance:theabilitytoputupwithdifficultthings.Hereagainyouuseyourdiscernmenttofindstrategiestostrengthenthatability.Oneoftheprimarystrategiesislearningnottofocusonthedifficultybuttofindwaysofencouragingyourself,givingyourselfenergy.Thisiscloselyrelatedtorelinquishmentandrenunciation.Youlearnhowtoseetheareas,theadvantagesofenduring.Themindbecomesstronger,itcanliveinmoredifficultsituations.It’snotsuchaslavetoitsdesiresasitwasbefore.There’safreedomthatcomeswithendurance.
Andequanimity,too,issomethingyouhavetowill—theabilitytostayunperturbedwiththethingsyoulikeandthethingsyoudon’tlike;notgettingexcitedwhenthingsgowell,notgettingdepressedwhentheydon’t.Inotherwords,youtrainyourselftohaveacertainamountofindependence.Discernmentisneededtoperfectandunderstandthisquality,andtheequanimityhelpsfosterthediscernment,allowingyoutoseethingsmoreclearly,aswell.Thetwoqualitiesgohand-in-hand.Therearetimesinthemeditationwhereyoudosimplyhavetositandwatch.Someofyourdefilementsreallywillgoawayjustwhenyouwatchthem—butnotallofthem.Oneofthepointsofdevelopingequanimityissoyoubegintoseewherethedifferencelies.
SotheBuddhaisnotrecommendingablanketpassivityhere.He’stellingyoutodevelopequanimitywhenit’sappropriate.Youdevelopequanimitywhenyouneedtoseethingsthatyoudon’tyetunderstand.Whenyouunderstand,sometimesequanimityisstillappropriate,andsometimesyouneedtodosomethingmoreforcefultodealwiththeproblemathand.
Allofthesearethingswehavetowillifwewanttomakeprogressonthepath.Theifthereisimportant.We’refreetowillthesequalities,we’refreenotto.ThisiswhytheBuddhanevertalkedaboutBuddhanature,theideathatsomehowourinherentnatureisgoingtoleadustoawakening.Wedohavefreedomthough,thefreedomtochoose.AndtheBuddhawasagreatrespecterofthatfreedom.It’salittlescarytothinkaboutthefactthatawakeningisnotinevitable,forit’ssoeasytofalloffthepath.Sometimestheideaofinevitableawakeningismuchmorereassuring—butitwillmakeuscomplacent,whichispreciselythequalitythatwillleadusastray.Weneedtodeveloptheheedfulnessthatcomeswhenwerealizethatwearefreetochoose,thatwecanmakerightchoicesandwrongchoices,andthatwehavetolivewiththeconsequences.ThisiswhytheBuddhasaidthatheedfulnessiswhatliesatthebasisofallthatisskillful.Sotrytodevelopthatandlearnhowtolivewiththatandnotgetscaredbyit;learnhowtomakeitenergizing,sothatitkeepsyoualertwhileatthesametimedevelopingthesenseofpatienceandequanimity,thecalmthatprotectstheeffortofthepathsothatitdoesn’tgetyouallfrazzledandwornout.
Sothesearethequalitiesthatwewillonthepath.Thesearethequalitiesthat
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leadtoawakening.Ifwelearnhowtorespectourfreedom,thenthatputsusonthepathsothatweunderstandwhat’sgoingon.Ultimately,ofcourse,allofthesequalitieswillbringustosomethingthat’snotwilledatall,butwe’renotgoingtoreallyseeit,we’renotgoingtobeabletotestitandunderstandwhat’swilledandwhat’snotwilleduntilwelearntounderstandourwillverythoroughly—howfaritgoes,whatsubtlelevelsofwillingcanhappeninthemind.Inotherwords,wehavetopushtheenvelopeofourwill.
Soultimatelythistruthofthewilldoesfinallyleadtosomethingtotallyunwilled.Thisisoneoftheparadoxesoftheteaching,butonethattheBuddhaisveryupfrontabout—you’relookingforsomethingunfabricated,butyouhavetofabricatethepath.Ashesaid,thehighestofallfabrications—whichisanotherwordforthehighestofallthingsyoucanwill—isthenobleeightfoldpath.Thereisadhammahigherthanthat—totallyunwilled—whichisdispassion,therestthatcomeswhenyou’vesucceededinputtingintheenergythat’sneededtowillthepathinaskillfulway.
Whatthismeansisthatthechoiceisuptous—whichpathwe’regoingtofollow—fortherearemanypaths.Thereisapaththatleadstohell.There’sapaththatleadstotheanimalrebirth.Thereisapaththatleadstothehumanrebirth,anddivinebirth,andthereisapaththatleadstototalawakening.TheBuddhasetthemallout.Butit’suptoustochoose.
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TheLimitsofOldKammaJanuary29,2009
Focusyourattentiononthebreathandseehowitfeels.Wheredoyounoticeitinthebodyfirst?Wheredoesitseemmostprominent?Youmightnoticethepassageoftheairthroughthenostrils,theriseandfallofthechest,theexpansionoftheribcage:Therearelotsofdifferentplacesinthebodywhereyoucansensethemovementofthebreath.Whicheverareaseemsmostprominent,focusthere.
Andnoticeifthebreathfeelscomfortablethere.Ifitdoesn’t,youcanletitchange.Letitbelongerorshorter,orthinkofitasbecominglongerorshorter.Youdon’thavetomakeitbethatwayorforceittobethatway.Justposethatthoughtinmind:Whatwouldlongerbreathingbelike?Andyou’llfindthebodywillbreathelonger.Whatwouldshorterbreathingbelike?Heavier,lighter,faster,slower?Explorethepossibilitiesofthebreathrightnow.Thinkofthebreathingasawhole-bodyprocessandseewhatthatdoestoyoursenseofwhatkindofbreathingfeelsbestorwhatthebodyneedsintermsofthebreath.Sometimesitneedstobeenergized,sometimesrelaxed.Getasenseofthebreathpotentialsrightnow.
We’resittingherewithlotsofdifferentpotentials—potentialsinthebody,potentialsinthemind.Aswemeditateweexploretoseewhichpotentialsleadtothegreatesthappiness,thegreatestpleasure.Allowthebreathtobepleasurableandalsonoticewhatyourmindisdoing,whatpotentialsyouhaveinyourmind:Whatthoughtscouldyoubethinkingrightnow?Whatqualitiescouldyoudevelop?Atthemomentwe’retryingtoemphasizethethoughtsthatfocusyouonthebreathinthepresentmoment;andwe’retryingtobeinquisitive,tryingtolearnaboutthebreath.
Thosetwofactors—thinkingofthebreathorfocusingonthebreath,andbeinginquisitive—countasdirectedthoughtandevaluation,twoofthefactorsofjhana.Usethemtoseehowyoucanstaywiththebreathinawaythatfeelscomfortable,givingrisetofeelingsofrefreshmentandpleasure.Andasyouprobeandexplore,youbegintorealizethatthereisthispotentialrighthereforthebodytofeelcomfortablefromtheinside,forthemindtobewillingtosettledown.Therearelotsofotherpotentialsyoucouldhavefocusedonrightnow,butyoudon’thaveto.Makethemostofyourfreedomtofocusonyourabilitytoexpandskillfulpotentials.
Occasionallyyou’llfindyourselfrunningupagainstsomeblockages,orpains
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that,nomatterhowskillfullyyoubreathe,aregoingtostayaspains.Ortheremaybesomechatterawayinthemindthatwon’tgoaway.Youdon’thavetofocusonit;justletitbethereinthebackground.Butitdoesimpingealittlebitonyourawareness.
Inotherwords,youfindyourselfrunningupagainstoldkarmaobstructions.Fortunately,though,thepresentmomentisnottotallyshapedbyoldkarma.Ifitwerethere’dbenopointinpracticing.There’dbenothingyoucoulddo.Everythingwouldbedeterminedbysomethingthatwentbefore,whichofcoursewouldhavebeendeterminedbysomethingthatwentbeforethatandonbackinaninfiniteregress.ThisiswhytheBuddharejectedtheideathateverythingwasdeterminedbyacreator,oreverythingwasdeterminedbyoldkarma.Otherwisethepracticewouldbepointless.
Butit’snotpointless.Wedohaveameasureoffreedomhereinthepresentmoment.Theremaybesomerestrictionsthatcomefrompastkarma,butyoucanlearntoworkaroundthem.Thisisaprinciplethatappliesacrosstheboardinthepractice,notjustwhileyou’resittingheremeditating,butinyouractivitiesthroughoutdailylife.Youfindyourselfrunningupagainstdifficultiesthat,nomatterhowskillfullyyoutrytorespondtothem,arestillthere.Youhavethechoiceoffocusingonthedifficultiestothepointwhereyoucan’tdoanythingaboutthem,andgetmoreandmoreentrappedandfrustratedbythem.Orifyoutrytoignorethemandpretendthey’renotthere,thatdoesn’tworkeither.Soyou’vegottofindanotherapproach.Andfortunately,thebestapproachisalwayspossible.
Thepresentmomentisalimitedmomentbutitdoeshaveitsopenings.Itdoeshaveitspotentials.Thewiseapproachistoadmitthelimitationsbutalsotowanttoexplorethepotentialsforwhat’sskillful.Ifyouhavecertainresponsibilities,learnhowtocarrythemoutbutatthesametime,you’reworkingonthequalitiesofthemind.That’swhattheBuddhistteachingsabouttheparamisortheperfectionsareallabout.Evenasyougothroughyoureverydayresponsibilities,youhavetheopportunitytodevelopgoodqualitiesofmind—patience,persistence,determination,truthfulness.
Someofushavearomanticnotionabouttheidealsituationtomeditate.You’reoffbyyourself.Noresponsibilitiesatall.Totallyfreetomeditatealldaylong.Buteveninplaceslikethat,youfindtherearelimitations,difficulties.Andifthemeditationisnotgoingwell,whatdoyouhavetoblameiton?Can’tblameitonanybodyelse.It’sjustyourself.Iknowalotofmonkswho’vebeenoutintheforest.Theysaysometimestheycangoformonthsandmonthsandmonthswithnoprogressinthemeditation.Soit’snotthecasethatgoingoffaloneandhavingnoresponsibilitiesisgoingtosolveeverything.Ifyoudohaveresponsibilities,remindyourselfthatyoudon’thavetocarrythemaroundinthe
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mindallthetime.Youroutsideworkisyouroutsidework.Yourinsideworkcanalwayskeepgoingon—learningpatience,learningtohaveagoodhumoraboutthewholething.
Acoupleyearsback,wehadaproblemintheelectricroomhere.Thecountyinspectorcameandsaidthatitwastotallyunacceptable.Everythingwasgoingtohavetobetornoutandredonewithinjustafewdays.SoacoupleoftheAmericanscameandworkedonitandcomplainedtheentiretimeabouthowdifficultitwas,howmuchtheywerehavingtodowithoutsleep,andjustonandonandon.Anditwasn’thelpingthejobatall.IkeptthinkingabouthowthingswereoverinThailandwhenwe’dhavedifficultieslikethat.Peoplethereseemtohaveamuchbetterhumoraboutthings.Theyseemtohaveabetterunderstandingoftheperfections,thatevenwhenthingsaredifficultoutsideorinside,you’vegottheopportunitytodevelopgoodqualitiesofmind.Whateverthesituation,youwanttofigureouttheskillfulwaytoapproachitsothatyouminimizethedifficultiesandmaximizeyourpotentialsforfreedom.
Ifyou’redealingwithmorethanjustpresentresponsibilities—say,withtheresultsofpastmistakeswhereyou’veharmedpeople—thesameprincipleapplies.Youadmitthemistakes.Youadmitthelimitationsthattheyplaceonyounow,butthenyoutrytoworkaroundthem.Don’tletyourselfbehemmedinbyyourpastmistakesorbehemmedinbyyourpastkarma,becausethesethingsdon’thavetototallyshapethepresentmoment.Wehavesomefreedomrighthere,rightnow,andalotofthepracticeislearninghowtorecognizethatfactandmaximizeittogetthebestuseoutofit.
Becausealltheaspectsofthepatharepossible,whateverthelimitationsfromyourpastkarmaare.Youcanlearnhowtobegenerous.Youcanlearnhowtobevirtuous.Youcanlearnhowtodevelopgoodqualitiesofmind.Whenyou’vemadeamistake,youadmitthefact.Andyousay,“I’mgoingtolearnfromthat.I’mnotgoingtorepeatthatmistake.”Andthat’sasfarasyouhavetogo.Youdon’thavetopunishyourself,thatsomehowbyfeelingreally,reallysorrythepunishmentwillgoaway.That’sadog’swayofthinking.Itknowsit’sdonesomethingbad.Itgetsonitsbackandwagsitstailandlooksreallysorry,andhopesthatbydoingthatit’sgoingtoappeaseyou.Butyou’renotadog.You’reahumanbeing.Asahumanbeing,allyou’reaskedistorecognizethemistake,resolvenotrepeatit,andthentrytodevelopgoodwillforyourselfandforeverybodyelse—forthepeopleyou’vealreadywronged,forthepeopleyoumightpotentiallywronginthefuture.Spreadgoodwilltothem,maintainthatattitudeofgoodwill,andyou’llbelesslikelytowrongthem.
Orevenjustthefactthatyou’resittinghereinahumanbody:Thathasitslimitationsbutithasitspotentialsaswell.Ifyou’refeelingtrappedinthebody,askyourself,“Whyareyoutrapped?”Well,youhavethisperceptionthatit’syou
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orit’syours.Youpickeduptheperceptionbecausethereweretimeswhenitfeltusefultoidentifywiththebody.Itwasameansforgainingpleasure.Butnowyou’rebeginningtorealizethatidentifyingwiththebodyhasitsdrawbacksaswell.Asyougetolder,illnesscomes.Painscome.Evenjusttheillnessofhunger,theBuddhasaid,istheforemostillness.That’ssomethingweallsufferfromeveryday,everyday.Thisiswhywehavethereflectiononthefourrequisites.Ifwedidn’thavefood,clothing,shelter,andmedicine,thebodywoulddie.We’rebornwiththesegapingneeds.
Butatthesametime,youcanlearnhowtousethebodyasabasisforthepractice.Youcanfocusonthebreath.Asyougetmoreandmoresensitivetothebreath,youcanusethebreathasamirrorforthemind.Ifyougetintodifficultsituationswithotherpeople,you’llnoticethattherewillbeachangeinyourbreath.Whatcanyoudotoworkwiththebreathinawaythatyou’refocusednotonthedifficultiesposedbythatotherperson,butonthefactthatyoucanstillmaintainyourevennessofmindregardlessofthesituationoutside?Youcanusethebreathtohelpyouwiththat.
Asyouworkwiththebreath,youbegintoseethepowerofyourperceptionsinthatthewayyouconceiveofthebreathisgoingtohaveaninfluenceonhowyouactuallybreathe.Ifyouthinkofthebodyasabigsolidthatyou’vegottopushthebreaththrough—itfeelslikethisbiglumpoffatsittinghereandyou’retryingtoforceairthroughthefat—itjustdoesn’twork.It’slaborious.It’stiring.Butifyouperceivethebodyasanenergyfield—whenyoubreathein,it’sjustmoreenergyjoiningwiththeenergyalreadythere—itallflowsinsmoothly,andyoudon’thavetopushanythingthroughanythingelse.Itchangesthewayyoubreathe,changesthesensationofthebreath.
Asyouthinkofallthedifferentenergychannelsinthebodyconnectingtogether,itgetseasierandeasierforyounottohavetobreatheatall.Thedifferentpartsofthebodyaren’tfightingwithoneanother.Yourporesfeelopen.Thebreathcomesin,goesout.Everythingfeelsconnected.Everythingischargedwithbreathenergytothepointwherethebreathgetsmoreandmoregentle,moreandmoregentle,andfinallygrowsstill.Alotofthishastodowiththeperceptionyouholdinmind.
Youbegintorealize,asthesenseofboundaryaroundthebodybeginstodissolve,thatyourperceptionofbeinginthebodywassomethingyou’vechosentodo.You’renotreallytrappedinthebody.You’vetrappedyourself,butyoucanfreeyourself.Youcanfocusonspace:aroundthebody,permeatingthroughoutthebody,betweenalltheatoms.Youcanfocusontheawarenessthatencompasseseverything.Yoursenseofwhat’shappeninginthebodyisgoingtochange.Andthat’sjustaconcentrationpractice.Butthepotentialforexperiencinginfinitespaceorthepotentialforexperiencinginfinite
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consciousnessisallrighthere.Youlearnhowtoferretitoutandmakethemostofit.
Sothisishowwelivewithourpastkarma:Acceptwhateverlimitationsthereare,butalsolookfortheareasthatarenotlimited,toseeinwhichdirectionfreedomlies.Thismeansthatwhenyou’reacceptingthesituationinthepresent,it’spartlyacceptingthelimitationsandlearninghowtobeequanimousaboutthem,butalsoacceptingthattherearelotsofpotentialsforfreedomhere.Ifyoureallywanttruehappiness,youtrytomakethemostofthose.TheDhammaisnotforpeoplewhowanttobetoldtheyjusthavetoacceptthewaythingsare,andthat’llbetotallyfine.TheDhammadoesn’tstoprightthere,becausethepresentmomentisnotalwaysawonderfulmoment.Itcanbeprettymiserable.Askthevictimsoftorture,ofnaturaldisasters.Buteveninextremelymiserablesituations,thesameprincipleholds:Youacceptyourlimitationsbutyoualsoacceptthattherearepotentialsforfreedom,potentialsfortruehappinessthatcanbedeveloped.There’sworktobedonebutit’sgoodwork,regardlessofthesituation.IfyoukeepthatattitudeinmindyoucanpracticetheDhammaandbenefitfromtheDhammawhereveryouare.
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TheBuddha’sInvestmentStrategyFebruary16,2009
Asyoufocusonthebreathandstaywiththebreath,you’redevelopinggoodqualitiesofmind:mindfulness,alertness.Asyouapplythesequalitiestotheprocessofbreathing,you’llseethatit’sakindoffabrication.There’sawilledandintentionalelementinthere.Andbecausethere’sanelementofwill,youcanchangeit.Youcanfindwaysofcalmingitdown.Thiswayyougiverisetodiscernmentaswell,leadingtoconcentration.Thesetwoqualities–discernmentandconcentration,asthey’resupportedbymindfulnessandalertness–bringthemindtogreaterandgreaterstillness,greaterandgreaterclarity.Soaswe’reworkingwiththebreath,we’renotjustworkingwiththebreath.We’realsogaininginsightintotheprocessesinthemind.
Thisisaveryusefulandimportantinvestmentofourtimeandenergy.Sometimesyouhearitsaidthatwhenyoumeditateyou’renotsupposedtohaveanysenseofgainingorgettinganythingoutofthemeditation.Butthatteachingissimplyanantidotetheimpatiencewenormallybringtothemeditation.Youdoalittlebitofmeditationandyouwanttogetlotsandlotsofresultsrightaway.Soyou’vegottolearnhowtoputthatattitudeoutofyourmind.But,still,therearereturns,therearebenefitsthatcomefrommeditation.Anditisaninvestment—aninvestmentinsomethingreliable:thesequalitiesofmind.Theystaywithyouwhethertheeconomygoesup,whethertheeconomygoesdown.Andwhetherthebodygetshealthier,getssick,orwhenitdies,thequalitiesyou’veinvestedinwillstaywiththemind.
Andso,giventhefactwehavealimitedamountoftime,alimitedamountofenergy,wewanttomakesurethatweinvestourtimeandenergyinthemostreliablethings.Ifyouinvestinyourattachments,you’llfindthattheygiveyousomesupportforacertainamountoftime,andthentheystartchangingonyou.AstheBuddhasaid,everythingfabricated–whichmeanseverythingputtogetherbycauses–isinconstant.Whenyoufindyourselflatchingontosomethinginconstant,itcangiveyousupportonlyaslongasitlasts,andthenit’sgoingtochange.Evengoodqualitiesofthemindareinconstant,butthemoreyouinvestinthem,thelongertheirimpact,thelongertheirabilitytosupportyou,allthewaythroughtheprocessofaging,allthewaythroughtheprocessofillness,allthewaythroughtheprocessofdeath.Thesethingsstaythere.Andtheycanhelpyou.Thebodyissomethingyou’regoingtohavetoletgoof,andeventuallyyou’regoingtohavetoletgoofyourmemories,yourthoughts,everything
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havingtodowiththislife.Atthatpoint,theirrevocablequalityoftimereallypushesitselfonyou.
Intermsofourday-to-daylife,wetendtoliveinournarratives,ourstoriesaboutthisperson,andthatperson,andtherelationshipswehavewiththem,thethingswe’vedone.Thereassuringqualityofanarrativeisthatyoucantellitagainandagainandagain,anditseemstoputthisconstantflowoftimeatbayforawhile.Butasthingsclosedownwiththebody,thosenarrativesdon’tprovideanyhelp.Infact,theycanmakethingsevenworse.Thethingsyou’regoingtomiss,thethingsyou’regoingtoregrethavingdone,willcomepressinginonyou.Andyouhavetoletgo.Ifyouhaven’thadanypracticeinlettinggo,it’sgoingtobehard.
Sothisisanimportantskilltoinvestin:learninghowtoletgo.TheBuddhatalksaboutdifferentformsofwealthinthemindthatyoucaninvestin–inotherwords,qualitiesyoucandevelopthatcanseeyouthrough–andtheabilitytoletgoisanimportantone.
Discernmentisanother.TheBuddhahadaverypragmaticapproachtotruth.Aswetalkaboutthetruthofourstatements,thethingsthatwesay,towhatextentcanyouencompassthetruthoftheexperienceinwords?Poetsstrugglewiththisallthetime,andareconstantlyadmittingthatwordsarepoorwhenitcomestocapturingtheactualexperienceofsomething.Picturesareapoorrenditionofexperience.Astheysay,apicture’sworthathousandwords,butitcanliemuchmorethanathousandwords,too.What’sreallyrealinlifearetheprocesseshappeningrighthere,rightnow,thewaywecreatewords,thewayweusewords,thewayweuseideas,andthentheimpacttheyhaveintermsofcausingstressandsuffering,oralleviatingstressandsuffering:That’satruth,that’sareality,muchtruerthanthewordsthemselves.
Soyouwanttofocusonreallygettingintouchwiththatreality.Thisdoesn’tmeanthatwordsaretotallyfalse.Theyconveysometruth,andthey’reusefulastools.Theimpacttheyhaveonthemindisreal.YoulookatthestoryoftheBuddha’sAwakening.Theysayhehadthreeknowledgesinthecourseofthatnight.Thefirstwaslookingbackonhispastlifetimes.Youthinkyouhavenarrativestodealwithinyourlife:Hesuddenlyrememberedeonsandeonsofnarratives—wherehehadbeen,whathehadbeen,hisname,hisappearance,thefoodheate,thepleasureandpainsthathe’dexperiencedinthatlife,andthenhowhedied.Andthenhemovedontoanotherlife,thenanotherlife.
Butthatknowledgewasn’thisAwakening.Sohewentontothesecondknowledge,whichwasknowledgeofbeingsdyingandbeingrebornalloverthecosmos.Inotherwords,movingfromhisownpersonalnarrative,hewenttoamoregenerallookatthecosmosasawhole,seeingthathewasn’ttheonlyonewhowasgoingthroughthisprocessofrepeatedbirthanddeath.Many,many
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beingsallthewayfrombeingsinhell,beingsuptothevariouslevelsofheaven,evenBrahmas,instatesofinfinitespace,infiniteconsciousness,nothingness,neitherperceptionnornon-perception:Theyarealldyingandbeingreborn,andmovingaroundfromleveltolevel.Seeingallthesemovements,hewasabletoseethattherewasageneralprincipletothemall,bylookingatthecosmosasawhole.Thegeneralprinciplewasthatpeoplesufferedpleasureandpainbecauseoftheiractions–theirintentions–whichinturnweredeterminedbytheirviews.Iftheirviewswerewrong–inotherwords,iftheyfeltthatactionsdidn’thaveanyimpact,thatitdidn’treallymatterwhatyoudid,whatyousaid,whatyouthought–theyweregoingtosuffer,becausetheyweregoingtoactonthatbeliefandsufferfromtheirlackofskill.Iftheybelievedthattheiractionsdidhaveanimpact,wereimportant,anditwasimportantthatyoulookedatyourintentions,atyouractions,andattheirresults,they’dexperiencepleasure.
Evenseeingthat,though,stilldidn’tputanendtohisownsuffering.Butitdidgivehimsomeclues.Viewsandintentionsareimportant.Andsointermsofthethirdknowledgethatnight,hestartedlookingathisviews,lookingathisintentions,rightinthepresentmoment,seeingthemasactivitiesinthemind:Theseintentions,basedonamisunderstandingofwhatsufferingis,whereitcomesfrom,howitcanbeended,leadtomoresuffering.Theviewsthatdounderstandwheresufferingcomesfrom,leadyoutomaketheintentionofthepath,toputanendtothatsuffering,basedoncorrectunderstandingofhowyou’vegottolookattheprocesseshereinthepresentmoment,particularlyseeinghowcravingarisesandhowthemindflowswiththecraving,frommomenttomoment.AstheBuddhalatersaid,thewaycravinggoesfrommomenttomomentinthislifetimeisthesameprocessthat’sgoingtoflowfromthelastmomentofthislifetothefirstmomentofthenext.
Soyou’vegotyourlaboratoryrighthere.We’renotconcernedwithwhatyouare;theconcerniswithwhatyoudo.Andyoucanseethat.Whatyouareisanabstraction,butwhatyoucandoissomethingyoucanwatchrighthere,rightnow.That’ssomethingyoucanalwayswatchifyouhavetheintentionandtheunderstandingthathelpsyourealizethatthisissomethingimportanttolookat.Mostofthetime,though,wetendtolookatotherthings.Wegetwoundupinallourothernarratives,allourotherviews,whichtendtodeflectourintentionfromthepresentmoment.Themindislikeapolitician:Thepoliticianisdoinghisdirtywork,buthekeepsdivertingourattention,pointingoutthat“Thoseotherpeoplearehorrible;lookatthosehorriblethingsotherpeoplearedoing.”Butifyoukeeplookingrighthere,righthere,righthere,stayingwiththebreath,thenbecausethebreathistheclosestthingtothemind,youbegintoseethemovementsofthemind.Youseehowtheycausesuffering,andhowtheycanputanendtosuffering.Thatunderstandingisreal.Thatprocessissomethingyou
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reallyseeanditreallyhappens.That’ssomethingyouknowforsure.WilliamJames,thephilosopher,talksaboutwhat’scalledapragmatic
approachtotruth.Yourealizethatthetruthofastatementcanonlybeapproximate:Wordscannevergiveatotallycomprehensiveaccountofreality.Butwatchingthemindintheprocessofcreatingastatement,watchingitintheprocessofcreatinganyofitsviewsaboutreality,youseethatitreallydoeshaveanimpact.Sothestatement–eventhoughitmayonlybeanapproximatetruth–doesleadtoacertaintypeofaction,andtheactionleadstocertaintypeofresult,whichyoucanexperiencedirectly.Theexperienceofthatprocessisatruthofadifferentorder.
Soit’simportantthatyoulearnhowtodeveloptheideasthatwillleadyoutoactinwaysthatputanendtosuffering.Ifyouencounteranyideathatleadstomoresuffering,moreignorance,morecraving,youdon’thavetoholdontoit.Youcanletitgo.
Soaswe’resittinghere,tryingtostayfocusedonthebreathandnoticingwhenthemindwandersoff:Thatabilitytodropathoughtmid-sentence,dropathoughtevenwhenit’salllooseends,isanimportantskill.Youcatchyourselfinthemiddleofcreatingalittlerealitytherebutthenyoucanreestablishyourframeofreferenceinthepresentmoment.Yougetmoreandmoreskillfulatlettinggo,abletocatchyourselfinthesevariousprocessesmoreandmorequickly,andyougainadeeperunderstandingofwhyyougoforthesethings.Alloftheseskillsaregoingtostandyouingoodstead.They’regoodskillstoinvestin.
Soyouneedtomakethetime—thetimeisn’tgoingtohappenonitsown,youknow—youhavetomakethetimetopractice.Createthetimetopractice.Openthatspaceinyourlife,soyoucaninvestthattimeintheskillsthatarereallygoingtobehelpfulallthewaythrough.Becausesufferingisreal–buttheendofsufferingisalsoreal.That’swhythetimespentinvestinginunderstandingthesethings,masteringtheskillsforputtinganendtosuffering,istimewellspent.Yousufferless.Thepeoplearoundyousufferlessaswell.Asyougothroughtheprocessofaging,illness,anddeath,ifyoucanmanageyourmind,theotherproblemsthatcomeuparegoingtobeminor.
SothisistheBuddha’sinvestmentstrategy–investingoodqualitiesofthemind,developamindthatyoucantrustnottogoflailingaroundwhenthingsgetdifficult.That’sthewisestinvestmentofall.
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ASoiled,OilyRag(ThreePerceptionsinContext)
April20,2009
BackwhenIwaswithAjaanFuang—thisisafterIhadstartedtranslatingsomeofAjaanLee’sbooksandsendingthemaround—agroupofpeopleinSingaporewhohadreceivedsomeofthebooksstartedacorrespondence.Oneofthefirstletterswegotfromoneofthemembersofthegroupwasfromabankofficialwhowassayingthathispracticeofmeditationwastoseeeverythingintermsofthethreecharacteristics,thateverythingwasinconstant,stressfulandnot-self.Whetherhewasatwork,meditating,watchingtheTV,whatever,hewastryingtoseeeverythingintermsofthosethreecharacteristics.
IreadthistoAjaanFuang,translatingitforhim.Andhesaid,“Writebackandtellhimtolookatwhatitisthat’ssayingthosethingsareinconstant,stressfulandnot-self,becausetheproblemlieswiththatpartofthemind.”Inotherwords,justseeingthosethingsintermsofthosethreeperceptionsisnotenough.Wehavetousethoseperceptionswithinthelargercontextforthepractice,whichisthefournobletruths.Turnaroundandlookatwhatitisthatwantstocravethosethings,wantstodesirethosethings.Becausethereasonwelookatthemasinconstant,stressfulandnot-self,istoremindusthatyoucan’tfindanytruehappinessinthem.Theychange.They’restressfulwhiletheychange.Andyoudon’thaveanyultimatecontroloverthem,sowhywouldyouwanttotrytobuildahappinessbasedonthosethings?Whatkindofhappinesscouldyougetbasedonthosethings?It’sboundtowobble.It’sboundtofallapart.
Wehavetokeephammeringthismessageintothemindbecauseit’salwayslookingforhappinessintermsofthosethings.Andyouhavetokeepremindingit,No,that’snotwherehappinessisfound.Forhappinesstobetrueitwouldhavetobesomethinglong-termwithnostress,andnotoutsideofyourcontrol.ThesearethereflectionsthatleadtothequestionthattheBuddhasaidisthebeginningofwisdom:WhatwhenIdoitwillleadtomylong-termwelfareandhappiness?My—long-term—welfareandhappiness.Thethreeperceptionsarerelatedtothosethreepartsofthatquestion.Ifsomethingisinconstant,itcan’tbelong-term.Ifit’sstressful,itcan’tbeyourultimatewelfareandhappiness.Andifitliesoutsideofyourcontrol,it’snotyours.
Soyou’retryingtotrainthatpartofthemindthat’slookingforhappiness
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there.You’retryingtodevelopasenseofdispassionaroundtherawmaterialsfromwhichyouusuallybuildyoursenseoftheworld,yoursenseofwhoyouare,andthehappinessthatyou’regoingtofindintheworld.AjaanMahaBoowacomparesthesethreeperceptionstoastickforbeatingthehandofamischievousmonkeywhoalwayslikestograbthings.Asitreachesouttograbsomething,youhititwithastickandsay,No.Itreachesoutagain,youhititagain.Untilfinallyitrealizesitcan’tholdontothosethings.
Whenyouseethatthesethingscan’tprovideatruehappiness,theotherquestionis:Whereelseareyougoingtolook?Thisiswheretheroleofconvictioninthepracticecomes:thatifwelearnhowtoletgoofthesethings,therewillbeatruehappiness.Inotherwords,you’restickingwiththatoriginalquestion:WhatwhenIdoitwillleadtomylong-termwelfareandhappiness?We’renotgivingupontheideaoftruehappiness.We’renotsaying,“Well,IguessIshouldjustacceptthingsastheyare,andnottrytohaveanyunrealisticdesiresforanythinglastingortrue.”That’snotthekindofteachingtheBuddhawouldgive.He’sjusttellingus,“You’relookinginthewrongplace.”
Thisiswhythedutywithregardtothefirstnobletruthisthatweshouldcomprehendit.We’retryingtocomprehendwhatsufferingissothatwecanstoplookingtoitforhappiness,sothatwecanstartlookingsomeplaceelse.
Tocomprehendsufferingincludescomprehendingwhatcausesit.Becausesufferingincludesclingingthatcomesfromacombinationofclingingandcraving,you’vegottolookatwhyyouwanttocontinuetocravethesethings.
AsAjaanSuwatoncesaid,wecravethesethingsbecausewelikethem.Ourlikesanddislikesgetintheway.Solookverycarefullyatwhatyouactuallygetoutofthesethings.TheBuddhasaidtolookbothforthearisingandpassingawayofthesethings,andthenfortheirallure—thesatisfaction,thegratificationyougetoutofthem—aswellasfortheirdrawbacks.Ifthereweren’tsomeallure,youwouldn’treachforthem.Youwouldn’tgrabatthem.Youwouldn’tholdon.Andtherearemanythingsthatweholdontobutwedon’tliketoadmitthatwe’regettingacertainamountofpleasurefromthem.Anger,forinstance.Mostpeoplesay,“Oh,Idon’tlikemyanger.IwishIcouldgetridofit.”Well,onereasonyoucan’tgetridofitisbecausethere’sapartofthemindthatisactuallygettingalittlebitoffood,alittlebitofnourishmentoutoftheanger.There’ssomeenjoymentthatcomeswiththeanger.Andifyoudon’tferretoutthatpartofthemindandseewhatthatenjoymentis,you’llneverbeabletoletgo.
Sothat’sanimportantpartofcomprehendingthestressandsuffering:toseewhatincitesyoutoclinginthefirstplace,tokeepholdingonandtoholdonagainandagainevenasthesethingskeepslippingoutofyourgrasp.
Nowtodothis,you’vegottoobservetheotherdutiesthatgoalongwiththe
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fournobletruths.Inotherwords,asyou’relearningtocomprehendsuffering,thereshouldcomeapointwhenthemindrealizes:Thisisnotworthit.TheimagetheBuddhagivesisofablindmanwhohasbeengivenasoiledoilyrag.Thepersongivingittohimtellshimthatit’sacleanwhiterag,sotheblindmanisveryprotectiveofit.Hefoldsitup,andtakesverygoodcareofitbecausehethinksit’sanicewhitepieceofcloth.Later,whenhe’sfinallyheistreatedbyadoctorandgetshiseyesightback,hecanseewhatitreallyis:It’sjustasoiledoldrag.
Sothisiswhywetrytocomprehendthefiveaggregates,thesixsensemediaintermsofthosethreeperceptions:toseethatthey’rejustsoiledoldrags.Atthesametime,we’relookingforwherethegratificationisinholdingontothem—ourignorantmisunderstandingthatthey’resomethingofvalue.Thenyouwanttocomprehendthedrawbacksofcravingthesethingsuntilyoureallydodevelopasenseofdispassion.Withthedispassion,youstartlettinggoofthecraving.That’stheseconddutywithregardtothenobletruths:toletgoofthecauseofsuffering.
Togetthemindintherightplacetobeabletodothisandnotfeelthreatenedbytheideaoflettinggo,youdevelopthepath,ahealthysenseofselfthatcomeswithvirtue,thesenseofwell-beingthatcomeswithconcentrationthatalsoallowsyoutosettledownandlookatthingsclearly.Youlookfirstatyourotherattachments—tothingsasidefromthepath—sothatyou’rereadyfortheinsightthatsees,“Oh,thisisn’tworthholdingonto.AllthesethingsthatI’veidentifiedasmeormine:They’rejustsoiled,oilyrags.OrlikethatFarSidecartoonofacow,outinthepasturewithalotofothercows.Itsuddenlyjerksbackitshead,withastartledlookonitsface,anditspitsoutamouthfulofgrass,saying,“Grass!Thisisjustgrass!We’vebeeneatinggrass!”Youseethatthethingsyou’vebeenholdingontoarejustthat:grass.Nothingreallyworthholdingonto,especiallyconsideringalltheeffortthatgoesintotryingtocreateareliablehappinessoutofthesethings.
Becauseultimatelythat’swhatitcomesdownto:Ourattachmentcomesfromthebeliefthatnomatterhowmucheffortgoesintoit,it’sworthit,becausethehappinessoutweighstheeffort.Butwhenyoureallylookatthesethingscarefully,youbegintosee,No,theeffortwayoutweighsthelittletasteofhappiness,thelittletasteofpleasurethatyougetfromholdingontothesethings.Andhavingthemindinagoodsolidstateofconcentrationhelpsyouseethatbecauseyou’vegotamoresolidstateofwell-being,amorelastingsenseofpleasure,awell-beingthatcanpermeatethewholebody,sothatcomparedtothepleasureandeaseofconcentration,theseotherpleasuresarereallynotworthit.Whereastheeffortthatgoesintotheconcentrationreallydoespayoff.
Soyouworkondevelopingthatevenfurther,untilyougettothepoint
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whereyou’rereadytoletgoofthattoo.Youbegintoseethatevenconcentrationiscomposedofaggregatestowhichyou’vebeenholdingonto.Andthesameprincipleapplies.Thesethingsariseandpassawaytoo.They’restressful.Inconstant,stressful,andyouseethemasnot-self.You’renotlookingatthisintermsofsomeabstracttheoryofwhetherthereisorisnotaself.You’relookingatwhereyou’refeedingforyourpleasureandyourealize,eventhisisnotworthit.AstheBuddhasaid,iftheaggregatesdidn’tgivesomepleasure,wewouldn’tholdontothem.Wewouldn’tcravethem.Butwealsohavetoseethatthere’sstressinvolvedinholdingontothemaswell.Oncetheaggregatesastheyhavebeenshapedintorightconcentrationhavedonetheirwork,younolongerneedtheeffortthatgoesintothem.Youcanletthemgo.That’swhenthemindopensuptosomethingthatdoesn’trequireanyeffortatall:theultimatehappiness.
Noticethatthat’snottheultimateequanimity.TheBuddhaneversaidnirvanaistheultimateequanimity.Hesaidit’stheultimatehappiness.Youdon’tturnyourmindintoaresignedoatmealkindofstate.Youfindthatbylettinggo,thingsopenupimmensely.Nolimitsofspaceortime.Andnoneedtoputinanyeffort.Astowhetheryou’dcallthataselfornot,youdon’twanttocallitaself,youdon’twanttosay,thereisnoself,becausethatissueistotallyirrelevant.Oneofthewaysofgettingtothatstateis,astheBuddhasaid,toputasideyourideasaboutexistenceornonexistencebyjustwatchingthingsarisingandpassingaway,andseeingthemsimplyasstressarisingandpassingaway.Youseethatit’sjustthat—stress,arisingandpassingaway—soyoucanletgoofit.Youletgoofanyattempttobuildahappinessoutofthosethings.
Havingputthemindintoastatewhereideasofexistenceandnonexistenceareirrelevant,wheretheyjustdon’toccurtoyou,there’snoreasonwhyyou’dwanttogoaroundbangingpeopleovertheheadwiththeideathatthereisnoself,say,orthatthereisatruetranscendentself.There’ssimplyadimensionthatliesbeyondeventheconceptsofexistenceandnonexistence,anditcanbeexperienced,itcanbetouched.That’sallthatreallymatters.That’stheattainmentwe’reworkingtoward.
Alltheseteachingshavetheirstrategicpurpose.Andit’simportantthatwekeepusingthemfortheirstrategicpurpose.We’renotheretoargue,wearenotheretoestablishtheonerightviewaboutreality.We’reheretofindwaysofputtinganendtosuffering.
Sorememberthosethreeperceptions.Andthat’swhattheBuddhacalledthem,“perceptions”:theperceptionofinconstancy,theperceptionofstress,theperceptionofnot-self.Henevercalledthemcharacteristics.Henevertalkedaboutthreecharacteristics.Youdoasearchfortheterm,“threecharacteristics”inthePaliCanon,andyou’renotgoingtofindit.TheBuddha’stalkingaboutawayofperceivingthathelpsyouseethroughyourattachments,thathelpsyousee
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throughyourdelusionsaboutwhereyoucanfindhappiness,sothatthequestionthatliesatthebeginningofwisdom—WhatwhenIdoitwillleadtomytruelong-termwelfareandhappiness?”—finallygetsitsanswerintheskillsyou’vedeveloped.Andpartofthestrategyinmasteringthoseskillsistomasterthetasksthatareappropriatetothefournobletruths.That’swhatwe’redoing:We’reworkingonthosetaskssothatwecanhandlethemskillfully.Wewanttoskillfullycomprehendstressandsuffering,sowecanunderstandwhyitisthatwekeepfeedingonthesethings,eventhoughtheyultimatelyleadtodisappointment.Thathelpsusdevelopdispassionforthecravingthatkeepspushingusinthatdirection,sothatwecanletitgo.Atthesametime,we’redevelopingthepaththatputsthemindinapositionwhereitcandothiswithoutfeelingthreatened,untilitnolongerneedsthatparticularposition,thatparticularcenter.Thenyoucantakethatapartaswell.
Thenwhenyou’vearrivedattheultimatehappiness,nirvana,you’veusedtheBuddha’steachingsfortheirintendedpurpose.That’swhatit’sallabout.
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TakingChargeJuly21,2009
Thepassagewechantedlastnight:Atanoloko,theworldoffersnoshelter.Anabhissaro,thereisnooneincharge.Whenyouthinkaboutitinonewayit’sscary.Thereisnogreaterpowerthatyoucanturneverythingoverto.There’snoguaranteethateverythingisgoingtocomeoutallrightintheend.That’sthescaryinterpretation.Theotherinterpretationseesthisasanopportunity:You’refreetochoose.Youarefreetowritethestoryofyourownlifebecausethereisnobodyuptheretakingdownthenarrativefromtheirpointofview.Youcanwritethestoryofyourliferightnow.Youcanwriteonelittlebitofitrightnow.Butsometimesthatlittlebitcanbeveryimportant.Itcanchangethewholeplot.
Ifyoulookbackatyourpast,therearemanyactionsthatpointindifferentdirections.Thestorycouldheadoffinallkindsofdirectionsfromhere.Andsowitheachchoice,you’redecidingwhichpartsofyourpastarerelevant,whichpartsgetstitchedintotheoverallstory,andwhichpartsarejustextrabitsandpiecesleftover.Sowhatdoyouwant?Whatkindoflifedoyouwant?Nowunfortunately,noteverythingistotallythereforyoutomakeup.Therearecertaingivensinyourlife.Somethingsyoucan’tchange.Andthere’salsosimplythefactofaction,thefactofcauseandeffect.Ifyouwantagoodlife,youhavetocreatethecausesforthegoodlife.Ifyouwanthappiness,youhavetocreatethecausesforhappiness.It’suptoyou.Asalways,freedomentailsresponsibility.
Soit’simportant,asyoucontemplateyourpaththatyoufullyappreciatebothsides,boththefreedomandtheresponsibility.Sometimesweunderestimatethefreedom.Weseethatourliveshavefollowedcertainpatternsandwejustkindofletthemgointothesameoldrutsoverandoveragain,regardlessofwherethoserutsaregoingtolead.Wedon’tappreciatethefreedomofchoicewehavetochooseouridentity.Everytimethemindtakesonanidentity,thatidentityisalreadyreadytofallapart,whichmeansthatifyou’vebeentakingonunskillfulidentities,youdon’thavetostickwiththem.Youcanchange.
Thethingaboutchangehere,though,isthatitdependsonyouractions.Thisiswheretheresponsibilitycomesin.Youhavetoberesponsible.Youhavetobetotallyhonestwithyourselfaboutwhatyourintentionsare,sothatyourecognizeanunskillfulonewhenitcomesup.Yourecognizeaskillfulonewhenitcomesup.Andthendoyourbesttostrengthentheskillfulones,weakentheunskillfulones.
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AstheBuddhaoftensaid,thethingsyoukeepthinkingaboutformtheinclinationofthemind.Andsoaswithanynewhabit,ittakesawhiletogetusedtothenewhabit.Butyoucanlaydownthesenewpatternsinyourbrain,youcanlaydownthesenewpatternsinyouractions.
Soyoushouldaskyourself,whatkindoflifedoyouwant?Andthenwhatchoicesdoesthatkindofliferequirerightnow?Ifyou’rehonestwithyourself,youwantalifeoftruehappiness,alifethatharmsnobody.Thatrequiresthatyoudevelopalotofqualitiesinthemind:mindfulness,alertness,compassion,goodwill,discernment,concentration,convictionintheprincipleofaction.Thesearegoingtoberelatedinonewayoranothertowhatarecalledthefivestrengths.Fortomoveyourlifeinthedirectionyouwantittorequiresstrength,especiallyifyou’rehavingtochangedirections.
Soyouneedtohaveconvictionintheprincipleofaction,thatyouractionsreallydomakeadifference.WhentheBuddhatalksaboutknowingyourself,it’slargelyknowingyouractions.Becauseyouractionsaretheresultsofchoicesthatcomeandgo,youcanchangeyourselfthroughchangesinyouractions.Andthesechangesareimportant.Thechoicesyoumakeareimportant.Youneedtohaveconvictioninthatprinciple.Ifyou’renotconvincedoftheimportanceofyouractions,youractionsstartgettingcareless.Sokeepremindingyourself:You’retheoneincharge.Ifthere’snobodyelseincharge,youcantakecharge.Andyouactuallyaretakingchargeeachtimeyoumakeachoice.Soyoucan’tabdicateyourresponsibility,saying,“Somebodyelsetoldmetodothis.Iamjustfollowingorders.”Thefactthatyouchoosetofollowordersisyourkarmarightthere.Soyouneedconvictionintheprinciplethatyouractionsareimportant,andyoucanchangethem.Itmaytaketime.Itmaytakeeffort.Buttheycanbechanged.
Thenextstrengthispersistence.Youreallystickwiththis.Onceyou’vedecidedthatacertainqualityneedstobedevelopedinyourmind,youstickwithit.Youdowhateverneedstobedone.Ifyouneedtoworkonconcentration,justkeepcomingback,comingback,comingbacktothebreath.Ifyoufindthatcertaindefilementsaregettingintheway,youhavetoworkonthem,figureoutwaystothinkaroundthemsoyoudon’tconstantlyfollowtheirsong,theirvoices.Soregardlessofthequalitythatneedstobedevelopedinthemind,orwhicheveroneyou’refocusingon,you’vegottokeepcomingback,comingback,comingback,tomakesurethatit’sstrong,thatitreallyhasbecomeanewhabit,anewskill.
Thisrequiresmindfulness,keepinginmindwhatyou’vegottodo.Mindfulnessisalwayspairedwithalertness,watchingwhatyou’reactuallydoingtoseeifitdoesfallinline.Thisiswheretheprincipleofhonestycomesin,becausethereisnobodyuptheretowhomwecanturntogiveusthefinalword
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onwhat’srightandwrong.Wehavetobereallyhonestwithourselves.WhenIdoXwhataretheresults?Dotheycauseharm,dotheynotcauseharm?Lookvery,verycarefully.Thisiswhy,whentheBuddhataughtRahulathisprinciple,hefirststartedwiththeprincipleoftruthfulness.Ifyou’renottruthful,hesays,there’snoqualityofapractitionerinyou.It’sbeenturnedupsidedown,thrownaway.It’semptyandhollow.Yourownhonestyisyouroneauthority,youronerefuge.
Soyoukeepinmindwhatyou’vegottodoandthenyoukeepcheckingyouractionstomakesurethattheyfallinlinewiththat.Thisisaprocessthatgetsmoreandmoresubtleasitdevelops.Thedutyhereisnotsomethingimposedfromwithout.WhentheBuddhatalksaboutduties,theonlydutieshereallydescribesasuniversalarethedutiesappropriatetotheFourNobleTruths.Hedoesn’timposethemonyou,butonceyou’vedecidedthatyouwanttoputanendtosuffering,you’vetakenonthosedutiesyourself.Youwanttocomprehendthesufferingandabandonitscause.Sowhereveryoulookinyourmind,whereveryoulookinyouractions,makesurethatyou’refollowinginlinewiththeseduties,tryingtodevelopthepath.Ifyoufindyourselfwanderingoff,okay,morepersistenteffortisrequired.
Andasyoureffortgetsmoreandmoreskillful,itmovesintorightconcentration.Thisistheculminationofyourefforttorenouncesensuality,torenounceillwill,torenounceharmfulness.Whenit’sreallyresolvedonthosethings,whereelsewillthemindgobutintogoodconcentration?Thenasthemindisreallyconcentrated,it’sabletobesecludedfromunskillfulmentalstates.Andwhenunskillfulmentalstatescomeback,youcanseethemclearly.Thisishowconcentrationfostersdiscernment.
And,inturn,thediscernmentfostersyourconcentration.Youbegintonoticethatthewaythemindisconcentratedisnotaseffortlessasitcouldbe,it’snotasrefined,it’snotassolidasitcouldbe.Youworkonadjustingthosecauses,adjustingyourchoices:whereyoufocus,howyoufocus,howyoumanipulatetheobject,likethebreath,togetthemindtosettledownfurther.Whenyouknowthatyou’vereachedthepointwhereyoudon’tneedtomanipulateitanymore,thatyoucanjustbewiththebreath:Allofthisrequiresdiscernment.
Soifyoulookcarefullyatallfiveofthesestrengths,yourealizethatthey’reverymuchinterconnected.It’snotjust1-2-3-4-5bingo!Discernmentcomesbackandhelpsyoureffort.Afterall,youneedtohavesomeknowledgeofwhat’sskillfulandnotforyourrightefforttoberightoncourse.Discernmenthelpsyourconviction,sothatitdoesn’tgorunningoffintostrangeways.TheimagetheBuddhagivesisofbuildingahouse.Youputtheraftersuptosupportthemainroofbeam,butonlywhenthemainroofbeamisinplacearetherafterssolidtoo.Sodiscernmentbuildsontheotherstrengthsandthenitturnsaround
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tomakethosestrengthsevenstrongerbyensuringthattheyreallydoworktogether.
Soifyou’regoingtoberesponsible,ifyou’regoingtohavefreedom,youneedstrength.Thestrengthtomaketherightdecision,thestrengthtokeeponmakingtherightdecisions.
Whenyouthinkaboutthatpassage,thatthere’snooneincharge,whatitmeansisthathere’syouropportunitytotakechargeinyourlife.Itcarriesresponsibilities.Youhavetobehonest.Butitalsobringsalotoffreedom.Onaverydeeplevel,there’snobodyoutthereyouhavetoplease.Youactkindlybecauseit’syourchoice.You’regenerousbecauseit’syourchoice.You’revirtuous,youmeditate,becauseit’syourchoice.
Sotakefulladvantageofyourfreedom.Reallyappreciatethefactthatwearefreetochoose,andthatthatfreedomcanleadtoafreedomgoingbeyondsimplythefreedomtochoose.Absolutefreedom,absolutelyunlimited:That’sthehappinesstheBuddhapromises.Butyoucanfinditonlyifyoutakecharge.
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Views&VisionJuly29,2009
Themindspendsalotofitstimetalkingtoitself.Andsowhenwecometothepractice,it’simportantthatwelearnhowtousethathabitinaskillfulway,sothatitactuallyhelpsthepracticeanddoesn’tgetintheway.
Ifyou’vereadanyofthetexts,youknowthatwhenthemindgetsintodeepconcentration,thesentencesanddialoguesthatgooninthemindgetpareddownreallyfartothepointwherethere’sjustamentalnote,like“infinitespace,”thesaññaof“infiniteconsciousness.”That’sallthetalkingthat’sgoingoninthemind.
Butrightnow,ifyoufeelharassedbyallthechattergoingoninthemind,thatsoundsprettygood.Justholdontoonethought,oneobject,andgetawayfromallthetormentofwhat’sbeingsaidinsidethemind.Butyoucan’tgetthereuntilyou’velearnedhowtotrainthemindhowtotalktoitselfskillfully,whatsortsofthingsareimportanttotalkabout,andwhatsortofthingsarenot,whatattitudetotake.Andunfortunatelyformostofus,we’velearnedlotsofunskillfulwaysoftalking.Ifit’snotfromourfamily,thenit’sfromschool,orfromthemedia.Wetalkaboutallthewrongtopics,ortalkaboutthingsinwaysthatactuallydiscourageusfrompracticing,eitherspecificideasaboutourselves,orattitudesingeneral.
Oneofthemostvirulentattitudesgoingaroundistheonlywayyou’regoingtofindhappinessisthroughsensualindulgence.YoucanciteFreud.Youcancitealltheseotherpsychotherapistsasauthorities,butthenagain,whatkindofauthorityarethey?Itjustsohappensthattheiropinionsfitinwiththeneedsoftheeconomy.Andsothosethoughtsgetpoundedintoourheadsagainandagainandagain:theirideaofwhat’simportanttotalkabout.Sowe’vegottolearnhowtoretrainthesevoicesinourminds,whatsortofissuesareimportanttotalkaboutandwhatsortofissuesareimportanttojustleaveaside.Andasfortheimportantissuestotalkabout,howdoyoutalkaboutthem?Howdoyouencourageyourselfinthepractice?
TheBuddharecommendstentopicsforrecollectionforthepurposeofgivingyouenergy,counteractinganyunskillfulchatterinthemindandreplacingitwithskillfulchatter.YoucanrecollecttheBuddha,toremindyourselfthatitispossibletofindtruehappinessthroughhumaneffort.Afterall,whentheBuddhatalkedabouthisawakening,hedidn’tsayitwasbecausehewassomespecial
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beingbeameddownfromthesky.Hesimplydevelopedqualitiesofthemindthatallofushaveinpotentialform.Sothatraisesoursightsastowhatwecandowithourlives.
YoucanthinkabouttheDharma,inthatitrecommendsatotallyharmlessformofhappiness,ahappinessthatdoesn’tposeanydangertoyou,doesn’tposeanydangertoanybodyelse,doesn’tharmanybody.Thisiswhytheyrecommendthatwhenmonksareintheforest,andtheystartgettingscaredaboutthedangersintheforest—theanimals,thepeoplewhomightbelurkinginthewilderness,thediseasesthatcancome,thefactthatyouarefarawayfromdoctors,anythingofanycomfort—simplyremindyourselfyou’rethereinatotallyharmlessway.Andthatcangiveyouconfidence.
YoucanrecollecttheSangha.IfcomparingyourselftotheBuddhaseemslikeafarstretch,youcanthink,“Well,therewerepeoplewhostudiedwiththeBuddhawhowerereallylikeus.Somecasesalotworseoffthanwearerightnow.Andyettheywereabletopullthemselvestogether,gainawakening.”
Sothesearerecollectionstoovercomefearandlackofself-esteem.Similarlywiththerecollectionofyourvirtue,timesinthepastwhenyoucouldhaveharmedsomebodyordonesomethingagainstyourprinciples,butyoudecidednotto.Yourprinciplesweremoreimportant.Thinkaboutthat.Youhaveworthasahumanbeingbecauseofthat.
Thesamewhenyouweregenerous.Formanyofusourfirstrealexperienceoffreedomwaswhenwerealizedwecouldgivesomethingtosomebodyelsenotbecausewehadto,oritwastheirbirthdayorChristmasoranything.Simplybecauseyouwantedtoshare.Somethingyoucouldhaveusedyourself,butyousaidNo,Iwanttogiveittosomebodyelse.It’sgoodtoreflectonthat.
Youcanthinkaboutthequalitiesthatwouldmakeyouadeva,thingslikeasenseofshameattheideaofdoingsomethingreallyharmful,othergoodqualitiesofthemind.Youhavethoseatleasttosomeextent.Soreflectonthat.Again,thesereflectionsaremeanttogiveyouasenseofself-confidence,self-esteem.Toremindyouthateventhoughyoumayhavedonealotofunskillfulthingsinthepast,youdohaveyourskillfulpotentials.Andit’suptoyoutodecidewhichpastactionsaretheimportantactionsinyourlifestory.
Weallhaveamixedbaginthepast.Youcanthinkaboutthisasifsomeonewerewritingyourlifestory.Andifyoudecidetostickwiththeskillfulpath,thatmeansthattheskillfulqualitiesyouhadinthepastaretheimportantones.Ifyoustrayawayfromtheskillfulpath,thatmeanstheunskillfulqualities,theunskillfulthingsyoudidinthepastaretheimportantones.
Soasyoushapethepresent,you’renotonlyshapingthepresent,butalsohighlightingdifferentthingsinyourpast.Sowhynothighlightthegoodthings?
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Ifyoufindyourselffocusingonthebadones,remindyourself,“AtleastIhadsomegoodqualitiesinthepastandthosearetheonesthateventuallywonout.Atleasttheyarewinningoutrightnow.”Ifapartofyourmindretorts,“Whileyoumaybewinningoutrightnow,you’regoingtoloseoutfurtherdowntheline,”yourespond,“Idon’tcareaboutfurtherdowntheline.I’mnotresponsibleforfurtherdownthelinerightnow.IwanttomakesurethatatleastrightnowImaketherightchoice.”Soatleastthereisalittleuptickinthegenerallineofyourlife.Andonceyou’vedecidedtodothatonce,youcandoitagain,andyoucandoitagain,untilitbecomesahabit.
Thentherearethereflectionstomakesurethatyoudon’tbeheedlessandcomplacent.There’srecollectionofdeath:thefactthatdeathcouldcomeatanytimeandthatyou’vegottopreparebecausedeathisn’ttheend.Aslongasthere’scravinginthemind,itjumpsontoanotherlife.TheimagetheBuddhagaveisofafireburningonehousethatthenjumpsacrosstoanotherhouse,burnsthenexthouse,thenthenext.Sowhatkindofhouseareyougoingto?Theimagekindofbreaksdownhere,butthecravingiswhatpullsyouon.
Whatkindofcravingsareyounurturinginyourmindrightnow?Whatcravingswouldbemoreskillfultonurture?Whathabitsdoyouwanttotakewithyouasyougoon?Yourealizethereisworktobedoneinthemind.Youcan’tjustputitofftotomorroworthenextdayornextweekornextmonthornextyear.Becauseyoudon’tknowifyouhaveanextdayoranextmonthoranextyear.Butyoudoknowthatyouhaverightnow.Thisbreathcominginandoutrightnow.Ifitsohappenedthatyousuddenlydiedrightnow,wouldn’tyouprefertobeinamomentofmindfulnessandalertnessratherthanwanderingaroundthinkingaboutwhoknowswhat?Sothat’sarecollectiontomakeyoumoreheedful,tohelpovercomelaziness.
There’smindfulnessimmersedinthebody,whichistohelpyouremember,“Doyouwanttokeepcomingbackasahumanbeing,orwouldyourathercomebackassomethingbetter?”There’salwaysthatissueatdeathwhenpeoplearereallypossessiveoftheirbodies.Theycomebackasaspirithoveringaroundtheirdeadbody.Wouldyouliketodothat?Thisbodymayseemokaywhileit’salive,butwhenit’sdead,it’sreallynotthatattractiveaplacetobe.Canyoulearnhowtodevelopasenseofdetachmentfromyourownbodynow,soyou’renotafraidtoletitgowhenyouhaveto?
Andthenmindfulnessofthebreathisapracticefordevelopingallthosegoodqualitiesthatyouneedtomakeyouraimsareality:mindfulness,alertness,ardency,concentration,anddiscernment.Thisistherecollectionthatyoucanmakeyourhome.
Thenfinallythere’srecollectionofpeace:thepeaceofnirvana.Remindyourselfthatthisisreallythedirectionyouwanttogo,thatthereisan
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attainmentoftruehappiness.Keepremindingyourselfofthedirectionwheretruehappinessliessothatyoudon’tgetdistractedbyotherideasabouthappiness.
Nowifyoufindyourselfhavingtroublesettlingdownwiththebreath,you’vegottheseothertopicstothinkabout.Theyshouldalwaysbethereinthebackgroundwhereyoucandrawonthemwhenyouneedthem.Aslongasthemindneedstothink,haveitthinkaboutsomethingthat’sreallyuseful.Aslongasit’sgoingtotalktoitself,makesuretheconversationisactuallyaskillfulconversation.Otherwise,youcanspendallyourtimeinviews,withoutanyvision.It’sadistinctiontheBuddhamakesintheMettaSutta.Hedescribestheidealmeditatoras“nottakenwithviews,butconsummateinvision.”Wespendmostofourtimetalkingabout,“Ithinkthisaboutthat,Ithinkthataboutthis,thisismyopiniononpolitics,thisismyopinionontheMichaelJacksonfeeding-festinthemediaandwhatever.”Butdoesitreallymatter?
AwhilebackIwasreadingMarkTwain’sautobiography,andoccasionallyhetalksaboutpoliticalissuesoftheday.HispoliticalopinionsarereallytheleastinterestingpartaboutMarkTwain.Hismoreinterestingopinionsarethoseabouttheuniversalsofhumannature.Youshouldhavethatattitudetowardsyourownthoughts.Yourreallyinterestingthoughtsareaboutthemoreuniversalthings,particularlythisissueofvision,whichmeansthatyouactuallyseewhatthemindisdoing,seehowit’screatingsufferingforitself.Andthismaynotbeatopicthatyoucantalkaboutwithotherpeople,butatleastitdoesn’tleadtocontroversy.Andit’sthemostimportantissueyoucantalkaboutwithyourself.
AstheBuddhasaid,thesourceofallconflictsintheworldcomesfromatypeofthinkinghecallspapañca,mentalproliferation,whereyourthoughtsjustgetoutofcontroltothepointwheretheycomebackandattackyou,i.e.theyputyouintodifficulties,theycreatetroubleforyou.Thesethoughtscomefromonebasicnotion:“Iamthethinker.”Youwanttoestablishyouridentitythroughyouropinionsaboutthings.TheBuddhadidnotencouragethiskindofthinking.Questionsthatcomefromthis—“WhoamI?WhatamI?WhatwillIbe?”—are,hesaid,questionsthatareinappropriateifyoureallywanttoputanendtosuffering,becauseinsteadoffreeingyou,theygetyoumoretiedupwithviewsandopinions.
Forinstance,thequestionaboutwhathappenstoanawakenedpersonafterdeath:Doesthepersonexist?Notexist?Both?neither?Ifyou’reaskingthesequestionsbecauseyou’reworriedaboutwhat’sgoingtohappentothis“I”who’sbeendoingthethinking,theBuddhawouldn’tansweryou.Hedidn’twanttoencouragethatkindofthinking.Hewantedtoencouragethetypeofthinkingthatlooksat:“Istheresufferinghererightnow?Where?WhatamIdoingthat’scausingthesuffering?WhatcanIdotoputanendtoit?”
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It’sinterestingtoreflectthathereweare,learningaboutourselvesthroughmeditation,butwhatkindofself-knowledgeisthis?Thequestions,“WhoamI,whatamI,whatwasIinthepast,whatamIgoingtobeinthefuture?”—thosequestionstheBuddhasaidtoputaside.Theself-knowledgehewasmoreinterestedinis,“WhatamIdoingrightnow?WhataretheresultsofwhatI’mdoing?WhatwhenIdoitwillbeskillful,leadingtogoodresults?WhatwhenIdoitwouldbeunskillful,leadingtoharmfulresults?Whatwouldbeformylong-termsuffering,whatwouldbeformylong-termhappiness?Thosekindsofquestionsareworthasking.Inotherwords,seeingyourselfashavingthepowertocreatelong-termhappinessandthenaskingyourself,“HowcanIdevelopthatpotential?”Butyoushouldalsolearntoseethatyouhavethepotentialforcreatingalotofharmandsuffering,sohowcanyouavoidthatpotential?
Thatkindofself-knowledge:that’svision.Andir’sreallyuseful.Unfortunately,oursocietyencouragesustohaveviewsaboutthingsyetdoesn’tencouragemuchvision.Butyoucantrainyourself.Youcandropthewaysthatsocietyteachesyoutotalktoyourself,andtrainyourselfinnewwaysthatpointyouinthedirectionofvision.You’renotsimplyaproductofsocialpressuresandsocialinfluences,becausethereissomethingthatreallyistotallyyours,whichissuffering.Nooneelsecanexperienceyoursuffering.Nobodyknowshowmuchyousuffer,howyousuffer.That’ssomethingonlyyoucanknow,butyoucanreallyknowit.AndastheBuddhapointsout,youcanalsolearnhownottosuffer.Thatkindofself-knowledge:that’svision.Andyouhavethefreedomtodevelopthatifyouwant.
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NoHappinessOtherthanPeaceOctober9,2009
N’atthisantiparamsukham,thereisnohappinessotherthanpeace.ThissayingoftheBuddhahasaninterestinghistory.Overtime,thetranslationturnedfrom“thereisnohappinessotherthanpeace”to“thereisnohappinesshigherthanpeace,”whichtotallychangesthemeaning.Perhapspeoplethoughtthatthereareotherkindsofhappinessnotrelatedtopeaceatall-—thehappinessofwinningoutoversomebodyelse,thehappinessofsensualdesire,eventhehappinessthatgoesalongwithbeingangry.Peopleliketobeangry.There’sacertainamountofpleasurewiththatandalltheotherdefilements,andthere’scertainlynopeacethere.
Butifyoulookcarefully,you’llseethateveninthedefilementsthereisamomentofrest,amomentofcertainty,amomentofsettlingin,evenifjustforasecond.Andsometimesitlastslonger.Afterall,theBuddhadidrecognizethatit’spossibletogetintoverystrongstatesofabsorptionbasedongreed,aversion,anddelusion.They’rewrongconcentrationbuttheyareabsorptionandthere’sanelementofpeace,anelementofstillnessthere.Whateverpleasurethosethingscontain,itliesinthosemomentsofpeace,thosemomentsofcertainty.Ofcoursetheproblemwiththosekindsofpeaceisthattheydon’tlastverylongandthey’reverytoxic,becausetheycanleadtoallsortsofdisturbanceafterwards.
ThisiswhytheBuddhasaidwehavetosearchforthehighestpeacetogetherwiththehighesthappiness.Theygotogether.Andthisiswhythesearchforthehighesthappinessisnotaselfishthing.TheBuddhahonorsourdesirefortruehappiness.Everywhere,hesays,thispathisforhappinessandweshouldtakeourdesireforhappinessseriously.It’snotsomethingweshouldbeashamedof.Wedon’thavetosay,“Well,I’lldelaymyownhappinessandmakeotherpeoplehappyfirst.”That’snottheBuddha’sapproachatall.Hesaysthatifyoutakeyoursearchforhappinessseriously,andfindahappinessthatreallyisreliable,itwilltakeyoutopeace—tothehighestpeacewhereyouarenotharminganyoneanywhere.
Andinthecourseofdevelopingthathappiness,wehavetodevelopreallyhonorablequalitiesofmind.There’sthewisdomthatseesthatlong-termhappinessisbetterthanshort-term,andthatithastodependonyouractions.That’swhythequestionthatliesatthebeginningofwisdomordiscernmentis,“WhatwhenIdoitwillleadtomylong-termwelfareandhappiness?”Thewisdomliesinthelong-term,anditliesinthefactthatyourecognizeyou’vegot
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todosomethingforthishappinesstocomeabout.Thenthere’sthecompassionthatcomesasacorollaryofthat,whichisyou
realizethatifyourpeaceisgoingtolast,ifyourhappinessisgoingtolast,ithastodependonnotcausinganyharmtoanybodyelse.Otherwisethey’lltrytodestroyit.Soyouhavetotaketheirdesireforpeace,theirdesireforhappinessintoconsideration.
There’sapassagewheretheBuddhatellsKingPasenadithatyoucansearchthewholeworldover,andyou’llfindnoonewhodoesn’thavefierceloveforthemselves.Youhavefierceloveforyourself.Everyoneelsehasthesamefierceloveforthemselves.Soifyourhappinessgetsinthewayoftheirfierceloveofthemselves,they’renotgoingtostandforit.There’dbenopeace.
Soyouhavetolookforahappinessthatdoesn’tdependonharminganybodyandthatrequirespurityinyouractions:thepurityofgenuinelycausingnoharm.Youhavetolookverycarefullyatyouractions.Whatareyoudoingthatcouldbecausingharmtoyourself,harmtootherpeople?It’scertainlynotwiseifyou’redoingthat.Andalthoughtheremaybegeneralinstructionsaboutwhichkindsofactionsareharmfulandwhichonesarenot,therearealotoflittledetailsthatcan’tbeputinbooks,thatyouhavetolearntoobserveforyourself.Soyouhavetowatcheachactionbywatchingyourintentionfirst,checkingthatouttoseeifit’sanhonorableintention,andthenwatchingyouractionasyou’redoingittoseewhatimmediateresultsit’sproducing.Ifit’sproducingharmfulresults,stop.Ifnot,youcancontinue.Afteryou’redone,lookatthelong-termresults.Ifyoufindoutonlyafterwardsthatyou’vecausedharm,thenyouhavetomakeupyourmindnottoengageinthatkindofactioneveragain,thatkindofintentioneveragain.Thengotalkitoverwithsomeonewhoseinsightyoutrust.
ThisisanimportantpartoftheBuddha’sinstructiononwhatwenowcallself-knowledge.Forhim,self-knowledgedoesn’tmeanknowingyourselfasathing,itmeansknowingyourselfintermsofactions.Andheprovidesacontextinwhichyoucandothiseffectively.ThisiswhyhesetupthemonasticSangha,sowe’dhaveagroupofpeoplewhoarefollowingtheBuddha’steachings,thatanybodycancomeandconsultwithandsay,“Ididthis,andIgottheseresults.WhatshouldIdo?”Inotherwords,youdon’thavetoreinventtheDharmawheeleverytimeyoufindyou’vemadeamistake.Youcantapintotheknowledgeandexperienceofpeoplewhoarefurtheralongonthepath.Thisishowwedeveloppurity.AstheBuddhatoldRahula,allthoseinthepastwhopurifiedtheirthoughts,words,anddeedsdiditinthisway.Allthoseinthefuturewhoaregoingtopurifytheirthoughts,words,anddeedswilldoitthisway.Andallofthoseatpresentwhoarepurifyingtheirthoughts,words,anddeedsdoitthisway.
Whatthismeansisthatifyoutakeyoursearchforhappinessseriously,you
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havetodevelopwisdom,compassion,andpurity,thevirtuesthataretraditionallyascribedtotheBuddhahimself.Thisispartofhisskillasateachertoshowthatifyoutakeyourhappinessseriously,youhavetodevelopgoodqualitiesofmind.It’snotapurelyhedonisticpursuit,norareyousimplylearninghowtoindulgeinpleasureinasophisticatedway.Yourealizethathappinessissomethingimportant,andifitreallyisimportant,thenyouhavetodevelopimportantqualitiesofmind.
Aswedothis,wefindthatouractionsbecomelessandlessharmful;thereislessandlesscauseforconflict.Ontheonehand,thatmakesiteasierforustopractice.Ontheotherhand,itmakestheworldabetterplacetobeingeneral—andinparticular,intermsofourthoughts,theworldofourownmindbecomesbetter,too,because,ofcourse,ouractionsandwordscomeoutofourthoughts.ThisiswheretheBuddhafindsthesourceofconflicttobeginwith.
There’sasuttawhereSakka,thekingofthedevas,comesdowntoseetheBuddhawithsomequestionstoaskhim.It’saninterestingsutta.ItstartsoutwithSakkatryingtogettheBuddhaintherightmoodtotalkwiththedevaking.Sohesendsdownoneofhismusicians.It’soneofthenicerpiecesofhumorinthePaliCanon.Themusiciancomesdown,hesingsasongabouttheBuddha,theDharma,theSangha,andlust.Thesongisdirectedtohisladylove,tellingherhowhelovesherasmuchasthearahantslovetheDhamma,catalogingherbodyparts,thepartshelovesasmuchasthearahantslovetheDhamma.YoucanimaginetheBuddhasmilingtohimselfwiththethought,“Thisisatotallydeludedlittledevahere.”Butattheendofthesong,hecomplimentsthedevaonhavingwrittenasongwherethemelodygoeswellwithwords,andthewordsgowellwiththemelody.Afterall,theBuddhahadbeenaprince,aconnoisseurofmusic,sohewouldknow.
ThenSakkacomesandaskstheBuddhaquestionsaboutconflict.Idon’tknowifyouknowthestory,butIndianmythologyhasastoryverysimilartooneinGreekmythology.There’sastoryofhowthedevasfoughttheasurasforcontrolofheavenandfinallybeattheasuras—justastheGreekgodshadtofighttheTitans.AndsoSakka,havinghadtowagewarevenwhenhewasadevaking,wasveryconcernedaboutconflict.“Whataretherootsofconflict?”heasks.TheBuddhatracesthemback—throughacquisition,desire,allthewaybacktopapañca,orobjectification,thetypeofthinkingwhereyouturnyourselfintoanobjectandthenturneverybodyelseintoanobject.Asanobjectorbeing,youneedaplacetostayintheworld,aplacetotakethefoodthatwillkeepyougoingasabeing.Soyouhavetostakeoutyourterritoryintheworld—whetherit’sphysicalterritory,materialterritory,emotionalterritory,evenyourviews.Thisleadstoconflict.Afterall,asyoumoveintotheworld,yourunintootherpeople,otherbeingswhoareinvolvedintheprojectofobjectifyingthemselvesandthey
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maynotliketherolethatyouassigntothem.Thereisconflictrightthere.Psychologiststalkalotaboutobjectification,howweturnotherpeopleinto
objects,andtheBuddha’sinsightwasthatwestartoutbyturningourselvesintoobjectsfirst.Tostoptheprocess,wefirsthavetochangethewayweviewourselves.Thisiswhythepathtopeaceandcalm—upasama,astheysayinthesuttas—startswithrightview.Insteadoflookingatyourexperienceintermsofyourselfandotherpeopleortheworld,i.e.,objectsintheworld,youlookatthingssimplyintermsofthefournobletruths—asstress,itscause,itscessation,andthepathleadingtoitscessation—termsthatdon’trefertopeopleatall.Buteachofthesetermscarriesaskill.
Inthecaseofstress,youhavetocomprehendit,whichmeansknowingitsothoroughly,seeingitsothoroughly,thatyoufinallygetdispassionatetowardit.Inthecaseoftheoriginationofstress,youabandonit,whichmeansnotcontinuingtodoitanymore.Thecessationofstressistobewitnessed,orverified,andthepathistobedeveloped.
Eachofthefournobletruthshasthreelevelsofknowledge:knowingthetruth,knowingthedutyorskillappropriatetothetruths,andthenknowingthatyou’vecompletedtheduty,masteredtheskill.Threetimesfourgivesyoutwelveaspectsoftheknowledgeofawakening,whichiswhattheDhammawheelstandsfor.BackinIndiawhentheycombinedsetsofvariablesandlistallthepossiblecombinations,theywouldcallitawheel.SothisistheDhammawheel.Andit’sinterestingthatthefirstsermonistheonlyplaceinthewholeCanonwheretheBuddhamentionsthis.It’shismostimportantteaching.You’dthinkitwouldbeallovertheCanon.Butit’sjustinthecontextofthisonetalk.Thereareafewreflectionsonthetopicinafewotherplaces,butthisistheonlyplacewherehesetsitoutclearly.Butit’sateachingwehavetokeepinmindallthetime.
Thisiswhyhehasusdivideourexperienceintothefournobletruths:sowecanknowwhattodowithwhatevercomesup.Ifwestillthinkintermsofselvesandtheworld,ourdutyistostakeoutourpartoftheworldthatweclaimfortheself,andthentodefendit.Butherehehasuslookatthingsinotherterms,withotherduties.Forinstancewithstress,ifyouthinkofyourselfasaself,youdon’tlikehavingthestressinyourself.Youtrytogetridofit.Butgettingridofitisnotthedutyunderthefourtruths.Thedutyistocomprehendit,toknowit.Thatrequiresyoutodevelopthepath—withthemindingoodstrongconcentration,mindfulandalert,imbuedwithrighteffort—soyoucandeveloptheskillneededtocomprehendstress.Becauseeachofthetasksisactuallyaskill.Thisiswhythepathisagradualpath,becauseittakesawhiletodeveloptheskills.Afterall,nibbanaisvery,verysubtle.Andeventhoughit’simmediatelypresent,andthepossibilityofreachingitistheoreticallyavailableatanymomentintime,ourpowersofperceptionarenotuptoit,ourskillsarenotskillful
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enough,notsubtleenough.Sowehavetoraisethesubtletyofourmindaswedeveloptheseskillsuntil
finallywereachthelevelwherewecanhavethatsuddenawakeningintotheultimatepeace.TheimagetheBuddhagivesisofthecontinentalshelfoffofIndia,agradual,gradualslopeoutandthen,allofasudden,asharpdrop.Thereasonthepathhastobebothgradualandsuddenisbecausenibbanaisbothpresentandsubtle.
Sowehavetograduallydevelopthesubtletyofourmindssothatwecanthensee,“Oh,it’srighthere.”AstheBuddhasaid,it’ssomethingyoutouchwithyourbody,seewithyourbody.Thesynesthesiathereisinteresting.There’snomoredivisionamongthesixsenses.There’sjustanawarenessthat’soutsideofthesixsenses,butit’sknownrightwhereyouhadyoursenseofthebody.
Andthat,hesays,istheultimatepeace.Itcausesnoharmtoanyone.It’sadimensionofnoobjectificationatall.Eventhequestionofwhathappenstoyouwhenyoureachthatdoesn’toccuranymore,becausethe“you”thatyoucreatedasanobject,ortheworldthatyoucreatedasaplaceforobjects,appliesonlyasfarasthesixsenses.Theconceptoftherebeingnothing,noobjects,alsoappliesonlyasfarasthesixsenses.Whenyoumovebeyondthesixsenses,thoseconceptshavenomoremeaning.
Butrightnowwestillliveinthesixsenses.We’restillobjectifying.SosometimestheBuddhawouldanswerinanobjectifyingwaythekindsofquestionsheordinarilywouldnotanswer,suchas,“WhatwasIinthepast?WhatamIgoingtobeinthefuture?”Ordinarilyhewouldputthosequestionsaside.YetthereareoccasionalpassagesintheCanonwherehetalkstopeopleaboutwhattheywereinthepast.Buthespeaksinwaysthataredesignedtogiverisetothesenseofdispassionthatcomeswithcomprehension,i.e.,youseethatthisreallyisalotofsuffering.Goingthroughthisprocessofsamsara-ingisprettymiserable.
You’veprobablyheardthecomparisonofallthewaterintheoceansasbeinglessthanthetearsyou’veshed.Well,there’sasuttawherethecomparisonisevenmoredramatic.Hesaysthatallthebloodyou’velostbyhavingyourheadcutoffisgreaterthanthewaterintheoceans.Thewaterintheoceanislessthanthetearsyou’veshed,andit’slessthanthebloodyou’velost.Hegoesthroughallthedifferentwaysyoumighthavelostbloodbyhavingyourheadcutoff—forexample,whenyouwereacow,thenumberoftimesyou’vebeenacowandhaveyourcow’sheadcutoff—theamountofbloodyou’velostfromjustyourcowlivesisstillgreaterthanallthewaterintheoceans.Thenumberoftimesyou’vebeenasheepandhadyoursheep’sheadcutoff:thebloodyoulostthenisgreaterthanallthewaterintheoceans.Andsoonthroughdifferentbeings,differentkindsofanimals.Thenhegoesintothetimesthatyouwereathiefandhadyour
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headcutoff,thetimesyouwereanadultereroradulteressandhadyourheadcutoff.It’sanawfullotofbloodandit’sanawfullotofmiserableexistences.Justthinkingaboutthefactthatyou’vebeenequippedwithacow’sheadthatmanytimes,orasheep’sheadthatmanytimes,isoverwhelminglydismaying.
Soheanswersthequestionofwhatwereyouinawaythatreallydoesleadtodispassion,acomprehensionofsuffering—thisisenough.ThesuttastatesthatallthemonkswholistenedtothatparticularDhammatalkallbecamearahantsrightaway—becausetheysawthatinobjectifyingyourself,thesearethekindsofobjectsyoucomeupwith.Youbecomeathief,youbecomeahighwayrobber,youbecomeanadultereroradulteress,youbecomecows,sheep,goats,whatnot.Thereareconstantopportunitiestoobjectifyyourselfinreallyawfulways.There’sconstantconflict.
TheBuddha’sinsightisthatifyoulearnhowtostopobjectifyingyourself,thenyoudon’tturnotherpeopleintoobjects.Youcanlivewiththemwithalotgreaterpeace.Andonceyoufindthepeaceofnibbana,you’vefoundahappinessthatdoesn’trequirethatanybodysufferatall.
Sothisiswherewefindtheultimatehappiness,becauseit’salsotheultimatepeace.It’sagiftnotonlytoourselvesbutalsotoeveryoneelse,whichiswhythisissuchagoodpathtobeon.Thereissomestressonthispath,therearesomedifficultiesinfollowingthispath;wehaven’ttotallygottentotheplacewherewe’renotplacingaburdenonotherpeople;andwehavetomaketheefforttobeasunburdensomeaspossible.Thesimplefactthatwe’reherewithabodythatneedstobefed,clothed,sheltered,givenmedicinedoesplaceaweightontheworld.Sothere’snorealreasonwhyweshouldwanttocomebackevenifwehavealtruisticreasons,foritstillimposesaweight,aburdenonotherpeoplejusttomaintainthisbody.Soahappinessthatdoesn’trequirethatkindofweightorthatkindofburdenisaverypreciousthing.Andthepathleadingtothathappinessandthepeacethatcomeswithitispreciousaswell.
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InsightintoPainJune5,2010
Painisafactofconsciousness.It’swhatdistinguishesusfromrobots.Robotscanhavesensors,buttheydon’tfeelpain.It’sourmainsubjectiveburden—whichiswhytheBuddha’steachingsaresuchagift.There’saprincipleinpostmodernthoughtthateveryattempttoteachpeoplesomethingisanactofaggression,becauseyou’retryingtomakethemsubmittoyourviewofthings.ButtheBuddha’steachingsareahugeexceptiontothat.Hedidn’tforceanybodytoaccepthisteachings.Heofferedhisteachingsastherapy.Youcantakethemandusethem,oryoucanputthemaside,paythemnomind.Hedidn’tneedanyone’sapproval.Hedidn’tneedtoexertpoweroveranyone,becausehehadalreadyfoundatruehappinessthatnothingcouldchange.Hesimplyofferedhisteachingsasagifttotheoneproblemthateverybodyshares.Nowit’struethatwedon’tshareoneanother’spain--Idon’tfeelyourpain,youdon’tfeelmine.Whenapoliticiansays,“Ifeelyourpain,”youwonderwhathe’sfeeling.Buteachofusknowswhatpainislike,andeachofuswantsasolutiontoit.
TheBuddhasaysthattheprimaryreactiontopainistwofold.Oneisbewilderment,notunderstandingwhereitcomesfromorwhyit’sthere.Thesecondreactionisasearch:Isthereanyonewhoknowsawayortwotogetridofthispain?Particularlywithanimalsandyoungchildrenwhocan’tspeakyet,there’snotmuchcomprehension.There’sthesensationofpain,thedefinitefeelingofpain,butthere’sahugequestionthatgoesalongwithit:“Why,why,why?Whatisthis?Why,whyisthishappening?”That’sthebewilderment.Aswebegintofindthatthereareotherpeoplewhocanhelpassuageourpain—startingwithourmotherandfather—westartlookingoutside.Somepainstheycantakecareof,butalotofpainstheycan’t.Sowelooktootherpeoplebeyondthem.
TheBuddhaistheretofillinthatgap,becausebewildermentoftenleadstoreallymistakenideas—lookingtothewrongpeople,takingupthewrongideasabouthowpaincanbeovercome.SotheBuddhagivesushisexpertadvice.He’slikeadoctor—butnotonewhosimplygivesusashotandsendsushome.He’slikeanold-fashionedherbaldoctorwhogivesyouaprescription.It’suptoyoutofindtheherbs,makethemintomedicine,andtakeit.Andyouhavetoadjustyourlife:avoidingcertainfoods,eatingotherfoods,avoidingcertainactivities,exercisingincertainways.Inotherwords,theactualtreatmentisuptoyou.ThesamewiththeBuddha:He’snotgoingtotakethepainawayforyoubuthedoestellyouwhatyoucandotoovercomethesuffering.
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Inparticular,hetalksabouttwokindsofpain,twokindsofsuffering.There’sthepaininthethreecharacteristicsandthere’sthepainorsufferinginthefournobletruths.Thepaininthethreecharacteristicsissomethinguniversal.Whereverthere’saprocessoffabricationwhereconditionscometogethertocreateotherconditions,there’sgoingtobestress:thestressinherentinthefactthatthingsariseandpassaway,thestressinthefactthattheircomingtogethercontainstensionandcan’tbepermanent.
Butthat’snotthesufferingthatweighsdownthemind.Theextenttowhichitdoesweighdownthemindcomesfromthefactthatwehavecraving.Thecravingiswhatreallyweighsusdown.That’sthesuffering,thepaininthefournobletruths.That’sthetypewecandosomethingabout.It’soptionalsuffering.Andthepathtoputanendtothatoptionalsufferingisthenobleeightfoldpath,orthethreefoldtraining:virtue,concentration,discernment.
Virtueherestartswithouractivitiesintermsofspeechandphysicalactivities.Butitpointstosomethingreallyimportantinthemind:thatthoseactivitiesarebasedonourintentions.Thereareseveralpurposesforthisaspectofthepractice.Oneisthatifyouharmothers,it’sgoingtobehardforyoutopractice.Thekarmicretributioncreatesdifficulties.Thenthere’stheregretyoufeelwhenyourealizeyou’veharmedyourselforsomebodyelse.Asthemindistryingtosettledowninconcentration,thatbecomesathorninthemind,makingithardtosettledown.Traininginvirtueisawayofavoidingthosedifficulties.
Butatthesametime,traininginvirtueisalsotraininginmindfulness,traininginalertness,trainingincompassion,allofwhicharegoodqualitiesofmindyou’llhavetouseinmeditation.Asyoudothis,you’regettingverysensitivetoyourintentionsbecausetheintentioniswhatdetermineswhetheryou’rebreakingapreceptornot.Wegothroughlifebeingsoignorantofourintentionsandcoveringthemupwithdenial,especiallytheunskillfulones.Whenyouaskpeoplewhytheydidsomething,theyoftenhavetostopandthinkforalittlewhileandreconstructit.Theyweren’treallythereasthedecisionswerebeingmade.Sothepreceptstrytomakeyoumoreandmorepresenttoyourintentions,moresensitivetotheresultsofyouractions.
Thenthesameprinciplegetscarriedintothemind.Whenyou’repracticingconcentration,youwanttobeveryclearthatthisisanaction,anactivityyou’reengagedin.You’rethinkingandevaluatingasingleobject.You’reholdingasingleperceptioninmind.AstheBuddhasaid,thelevelsofconcentrationareaseriesofperceptionattainments,allthewayfromthefirstjhanaupthroughthedimensionofnothingness.Ateachlevel,there’saperceptionyouholdinyourmind,amentallabelyouapplytoyourobject.That’swhatkeepsyouintouchwiththeobject,suchasthebreath.Therearemanythingsthatyoucouldbesensitivetoinyourawarenessofthebodyrightnow,buttheBuddha’sasking
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thatyoubesensitivetothedimensionofbreathenergy:thein-and-outbreathandtheotherbreathenergiesinthebody.Youtrytostaytunedtothatlevelofawareness,thataspectofbeingsensitivetoaphysicalbodysittinghere.
WhentheBuddhatalksaboutbeingawareofthebody,he’salsogettingyoutobeawareofthefourproperties:thewindproperty,thefireproperty,thewaterproperty,andtheearthproperty.Theseareallaspectsofhowyousensethebodyfromwithin.Thewindistheenergyormotion.Earthisthesolidity,firethewarmth,andwaterthecoolsensationsthatgowiththeflowofthebloodthroughthebody,forexample.Asyoufocusonthoseaspectsofyourbody,youfindthattherearealsofeelingsofpainorpleasure.It’simportantthatyoulearnhowtodistinguishthosefeelingsfromthefourproperties,becauseotherwisetheygetglommedtogether,especiallytheearth,thesolidaspectofthebody.Whenthere’sapain,youtendtoglomitonwiththesolidsensations.Thatmakesthepainseemsolidandhard.
Hereisanareawhereyoucangetsomeimportantinsightsintohowperceptionscancreateproblems.Theperceptionofthepainhasgluedthepaintothesolidsensationsofthebody,makingthepainseemalotmoresolidthanitactuallyis.Toseethis,youhavetostayconcentrated,tostaywiththesenseofthebodyandnotkeepflyingofftoothermentalworlds.Then,whenyou’resolidlyhere,youcanstartmakingdistinctions:whichsensationsaretheearthsensations,whichonesarethewater,fire,breath,orwind?Andthenwhichsensationsarethepainsensations?They’redifferentthings.
Whenyoucanseethatdistinctionandlearnhowtoapplydifferentlabelstothosedifferentsensations,youtakeahugeburdenoffthemind.Eventhoughtheremaystillbepaininthebody,theminddoesn’thavetobepainedbyit.Youbegintoseethattheperceptionisthebridgebetweenthephysicalpainandthesenseofsufferingorbeingburdenedinthemind.Howdoesthisperceptioncreatecraving?Becausewelayclaimtothebody.Thewholemasshereisusorours.Assoonaspaincomesin,ourterritoryhasbeeninvaded.Wesensethepainasaimingatus.It’stryingtodosomethingtous,tryingtomoveinonourspace.
Butifyoucanpracticeholdingdifferentperceptionsofwhat’sgoingon,therecanstillbepain,butit’snotinvadingyourterritory.Whenyou’renottryingtotakepossessionofthatterritory,you’renotopeningyourselfuptoattack.
Sothat’sanotherlevelofperceptionthatyouwanttobeabletodistinguish:thatwhenyou’reawareofsomething,youalsotendtotakepossessionofit.However,it’spossibletobeawarewithouthavingthatsenseofpossession.Justasyou’reawareofthemountainoverthereonthehorizon,thesunonthemountain,thetrees,thechaparral:Youlookatthemandyou’reawareofthem,butthere’snosenseofpossession.They’renotyours.Aslongasmountainsand
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chaparraldon’tdoanythingtoinvadeyourspace,there’snosuffering.Butifyouweretoinvadethem,therewouldbe.Ifyouwentoutandtriedto
takepossessionofMountPalomarorMountPala,therewouldbeproblemswiththelegalowners.Butaslongasyoudon’ttakepossessionofthem,there’snoproblem.Solearnhowtoapplythatsameprincipletoyoursenseofinhabitingthebody.Yourawarenesscanbehere,thebodycanbehere,buttheredoesn’thavetobeayouinhabitingit.There’sjustthissenseofthebodythatyou’reawareof.
Now,toseethemovementsofthemindasit’sapplyingtheseperceptionstothings,creatingthebridgesthatallowstresstocomeintothemind:Thatrequiresalotofstillness,whichiswhytheBuddhasaidthatgenuineinsightsreallydorequirestrongconcentration.Youcanhaveinsightsaboutotherthingswithoutmuchconcentration—youseelittlemovementsinthemindhereandthereinarandomkindofway,anddrawinterestingconclusions.Buttheinsightsthatreallygodeepintothemind,thatreallyhaveanimportantimpactinfreeingthemind,aretheinsightsthatcomefromseeinghowyou’retryingtotakecontrolofsomethingsoyoucangainpleasureoutofit,butitturnsaroundanditbitesyou.AsinAjaanChah’simage:thetailofthesnakelookspretty,andtheteetharewayontheotherend,sowefigurethatit’ssafetograbholdofthetail.
It’swhenyourealizethattheteethandthetailareallpartofthesamebody:Thosearetheinsightsthatarereallyimportant,thatmakeabigdifference.Forthoseyouhavetobeveryquietbecausethatmovementofmindthattriestotakeoversomethingsothatyoucanfeelthatyou’reincontrolofit,convincedthatitcanleadyoutohappinessandpleasure:It’ssoinstinctive,soundertheradar.There’ssuchanof-coursenessaboutit—ofcourseyou’dthinkthatthisisyourbody,ofcourseyou’dfeelthisway,ofcourseyou’dhavethoseperceptions—thatit’sreallyhardtocatch.
Thisisanimportantaspectofinsight:learninghowtoquestionthe“ofcourse,”learningtoseethingswithneweyes,gettingoutofyouroldhabitsoflookingandunderstanding,andthenturningaroundtolookatthoseoldhabits.“Ohmygosh,theyreallydocausealotofunnecessarysufferingandstress.”
Soanimportantaspectofconcentrationpracticeislearningtogetoutofyouroldhabits.Insteadofthinkingaboutthingsasyounormallydoorfocusingonthingsasyounormallywould,trytoholdontoyourperceptionofthebreathregardless.Themindmaysay,“Thisisstupid;you’renotgettinganyinsights,”butyoucansay,“Sorry,whetherit’sstupidornot,Idon’tcare.I’mjustgoingtokeepondoingthis.”You’reheretolearnsomethingnew.AstheBuddhasaid,you’repracticingtorealizewhatyouhaven’trealizedbefore,toattainwhatyouhaven’tattainedbefore,andthatmeansyouhavetodothingsyouhaven’tdonebefore.
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Soyoustickwiththebreathregardlessofhowtemptingitmaybetogothinkingaboutotherthings,focusingonotherthings.Youstayrighthere,righthere,righthere.Developthestrengthofmindthatcanstickwithsomethingregardless.TheimageAjaanFuangusedwasofaredant.InThailandtheyhavebigredantsthatbitesotenaciouslythatifyoutrytopullthemoff,sometimestheirheadsdetachbeforetheirjawswillletgo.That,hesaid,isthekindoftenacityyouwantasyou’restickingwiththebreath,becauseitrearrangesprioritiesinthemind.Thepartofthemindthatsays,“I’mbored.I’dliketothinkaboutsomethingelse”:YouhavetosayNotoit—“No,no,no,juststayrighthere.”
Indoingthat,yougetthemindoutofitsnormalconversations,itsnormalwaysofdoingthingsandapproachingthings.Onlywhenyougetoutofyournormalwayscanyouturnaroundandlookatyournormalwaysandgetsomeperspectiveonthem,toseethateventhoughthepainsofconditionsareanormalpartoftheworld,thesufferingthatthemindtakesonistotallyoptional.It’sbecauseofourownlackofskillthatwesuffer.
Sothisiswhydiscernmentissocrucialforseeingthedistinctionsbetweenthingsweotherwiseglomtogether—glommingthepainontothesolidpartsofthebody,glommingsomemeontothatpaininthesolidpartsofthebody—sothatit’sallabig,solid,stickymess.Whenyoulearnhowtodistinguishthings,makedistinctions,seethedifferences—say,thatafeelingofpleasureorpainisnotthesamethingasasenseofsolidity,orthatbeingawareofthebodydoesn’tmeanthatyouhavetolayclaimtothebody—therecanbeasenseofseparationbetweenthemindanditsobject.Whenyoucanseethesedistinctions,that’showreleasecomes.
Afterall,thethreefoldtrainingisnottheendofthestory.TheendofthestoryisthefourthofwhattheBuddhacalledthefournobledhammas:virtue,concentration,discernment,andrelease.Thesefournobledhammasgiveamorecompletepictureofwhatwe’reaboutherethanyougetfromjustthelistofthetripletraining.We’rehereforrelease.Yourecognizediscernmentasgenuinediscernmentbywhatitdoes:Itbringsrelease.Youseesomethingradicallydifferent,somethingyoudidn’tseebefore.Youunderstandsomethingyoudidn’tunderstandbefore,andintheunderstanding,there’sareleasefromsuffering.That’sthekindofinsightwe’relookingfor.Otherinsightsmaybeusefulalongtheway,butyoudon’twanttostopwiththem.
ThisisoneofthereasonswhyAjaanFuangsaidnottogoaroundmemorizingyourinsights,becauseiftheinsightisgenuine,itbringsfreedomrightthere.Itdoessomething.It’snotjustinformation.It’saninsightthatmakesadifference,servesapurpose,accomplishessomething.That’swhenthediscernmentisnobleandleadstonoblerelease.
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MettaMeansGoodwillMarch9,2011
Everymorning,everynighthereatthemonastery,werepeatamettachant,expressinggoodwill,limitlessgoodwill,forourselvesandallotherbeings.Andthere’sareasonwhywedoitsooften.It’spartofthemotivationforwhywepractice.Wewanttofindtruehappiness.Wewanttomakesurethatweactontheintentionnottoharmanyoneinthecourseoffindingthathappiness.Therearetworeasonsforwantingtokeepthisintention—adesireforharmlesshappiness—uppermostinourminds.Thefirstisthatifourhappinessdependsonsomebodyelse’ssuffering,it’snotgoingtolast.They’lldowhattheycantodestroyit.Thesecondreasonistheplainqualityofsympathy:Ifyouseesomeonesuffering,it’spainful.It’shardtofeelhappywhenyouknowthatthathappinessiscausingsufferingforothers.
Butdevelopinggoodwillforeverybodydoesn’tcomenaturally.Ittakesworkbecausetherearealotofpeopleouttherewhoaredoinghurtful,despicablethings.It’shardtofeelfriendlytowardthem.Sowehavetositdownandthinkaboutwhywemightwanttohavegoodwillforthem.
First,wegavetounderstandthequalityofgoodwillitself.TherearethreeplacesintheCanonwheretheBuddharecommendswhatyoumightcallmettaphrases—phrasesfordirectingthoughtsofgoodwill.Theseareagoodguideforgainingaclearideaofwhatmettameans.Oneisthatsetwechanteveryday:“Mayalllivingbeingsbehappy,freefromstressandpain,freefromanimosity,freefromoppression,freefromtrouble.Maytheylookafterthemselveswithease.”
Noticethatlaststatement:“Maytheylookafterthemselveswithease.”We’renotsayingthatwe’regoingtobethereforthemallthetime.Andmostbeingswouldbehappierknowingthattheycoulddependonthemselvesratherthanhavingtodependonothers.IonceheardaDharmateachersaythathewouldn’twanttoliveinaworldwheretherewasnosufferingbecausethenhewouldn’tbeabletoexpresshiscompassion—whichyouthinkaboutit,isanextremelyselfishwish.Youneedotherpeopletosuffersoyoucanfeelgoodaboutexpressingyourcompassion.Thebestattitudetohaveis,mayallbeingsbehappy.Maytheybeabletolookafterthemselveswithease.Thatwaytheycanhavethehappinessofindependenceandself-reliance.
AnothersetofmettaphrasesisintheKaraniyaMettaSutta.Theystartoutby
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saying,“Mayallbeingsbehappyatheart,whethertheyarelongorshort,bigorlittle,strongorweak,”butthentheygoontosay,“Maynooneharmanyoneelseordespiseanyoneelseorwishthemharm.”Insayingthesephrases,younotonlywishforbeingstobehappy,butyoualsowishthattheyavoidtheactionsthatwouldleadtobadkarma,totheirownunhappiness.Youhonortheprinciplethathappinesshastodependonaction:Forpeopletofindtruehappiness,theyhavetounderstandthecausesforhappinessandactonthem.Soagain,you’renotsayingthatyou’regoingtobethereforthemallthetime.You’rehopingthatpeoplewillwiseupandbethereforthemselves.
TheKaraniyaMettaSuttagoesontosay,whenyou’repracticingthis,youwanttoprotectthisattitudeinthesamewaythatamotherwouldprotectheronlychild.Somepeoplewhomisreadthat,thinkingthatthey’resupposedtocherishalllivingbeingsthesamewayamotherwouldcherishheronlychild.Butthat’snotwhattheBuddhaissaying.He’ssayingthatyoutrytoprotectyourgoodwillasamotherwouldprotectheronlychild,lookingafteritallthetime,makingsurethatitdoesn’twaver.Becauseagain,youdon’twanttoharmanybody.It’susuallyduringthosewaveringsthattheharmhappens,soyoudoeverythingyoucantoprotectthisattitude.So,astheBuddhasaystowardtheendofthesutta,youshouldstaydeterminedtopracticethisformofmindfulness:themindfulnessofkeepinginmindyourwishthatallbeingsbehappy,tomakesurethatitalwaysinformsthemotivationforeverythingyoudo.
Finallythere’sanotherpassagewheretheBuddhataughtthemonksachantforspreadinggoodwilltoallsnakesandothercreepingthings.Thestorygoesthatamonkmeditatinginaforestwasbittenbyasnakeanddied.ThemonksreportedthistotheBuddhaandherepliedthatifthatmonkhadspreadgoodwilltoallfourgreatfamiliesofsnakes,thesnakewouldn’thavebittenhim.ThentheBuddhaheteachesthemonksthechantforexpressingmettaforallsnakes—andnotonlyforsnakes,butalsoforallfootlessbeings,twofootedbeings,four-footedbeings,manyfootedbeings.Mayallbeings—whethertheyhavenofeetortwofeet,orfourfeetormanyfeet—meetwithhappiness,maytheybefreefromsuffering.Thenhegoesthroughalistofallkindsofcreepingthings:rats,snakes,scorpions,lizards.Maytheyallbehappy.Maytheymeetwithgoodfortune.Andmaytheygoaway.Inotherwords,thisexpressionofmettatakesintoconsiderationthetruththatlivingtogetherisoftendifficult,especiallyforbeingsofdifferentspeciesthatcanharmoneanother,andthehappiestthingforbothsidesmayoftenbetoliveapart.
AjaanFuang,myteacher,oncediscoveredthatasnakehadmovedintohisroom.Soforthreedaystheylivedtogether.Hewasverycarefulnottostartlethesnakeormakeitfeelthreatenedbyhispresence.Butfinallyonthethirdday,ashewassittinginmeditation,headdressedthesnakequietlyinhismind.Hesaid,
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“Look,it’snotthatIdon’tlikeyou.Idon’thaveanybadfeelingsforyou.Butourmindsworkindifferentways.It’dbeveryeasyfortheretobeamisunderstandingbetweenus.Therearelotsofplacesoutinthewoodswhereyoucanlivewithouttheuneasinessoflivingwithme.”Sohesatthere,spreadinggoodwilltothesnake,andthesnakeleft.
Thesedifferentwaysofexpressinggoodwillshowthatgoodwillisnotnecessarilythequalityoflovingkindness.You’renottheretocherishthesebeingsortolookafterthem.Youwishthemwell,sometimesrealizingthatthebestthingforeverybodywouldbetoliveseparately,witheachofusunderstandingthecausesforhappinessandeachbeingabletolookafterhimorherselfwithease.Thisisanattitudeyoucanextendtoeverybody,regardlessofhowmuchyoulikeordislikethem,orofhowgoodorbadtheircurrentbehavior.Ifweweretoldtoloveeverybodyandtowanttobekindtoeverybody,tolookafterthem,therearealotofpeopleouttherethatareprettyunlovable.TheBuddhaisnotaskingyoutolovethem,justtowishthemwell:Maytheybehappy.Maytheyunderstandthecausesforhappiness.Maytheyavoidthekindofbehaviorthatcausessuffering.Maytheylookafterthemselveswithease.Thatwaythewholeworldcouldbeatpeace.
Althoughthesearegoodattitudestodevelopatalltimes,theBuddharecommendstwosituationswherethey’reespeciallyimportanttodevelop.Oneiswhenyou’rebeingharmedbyotherpeople,orfeelingthreatenedwithharm.Youtrytodevelopanattitudeofgoodwillforthosepeopleandthen,startingwiththem,youspreadthatattitudeouttoencompasstheentireuniverseofbeings.Try,theBuddhasays,tomakeyourmindaslargeastheRiverGanges,oraslargeoftheearth—inotherwords,largerthantheharmthey’redoingorthreateningtodotoyou.Maytheybehappy.Maytheystopcausingsuffering.Maytheystopsufferingthemselves.You’retaughttothinkinthiswaysothatyoudon’treactinunskillfulwaystotheirunskillfulbehavior.
AnothertimetheBuddharecommendsdevelopinganattitudeofinfinitegoodwilliswhenyourealizethatyou’veharmedothers.Yourealize,hesays,thatgettingtiedupinremorseisnotgoingtoundotheharm.Soremorseisnohelp.Ifyoutieyourselfupinremorse,it’sveryeasyforyoutoweakenyourselfandasaresult,endupdoingharmtoothersagain.Soyousimplynotethefactthatwhatyoudidwasamistakeandthenyouwishthatpersonwell.Thenyouwishallbeingswell,asawayofhelpingtoguaranteethatyouwouldneveragainintentionallytrytocauseharm.Andthenyouhavetoactonthatdetermination.Youcan’tjuststopwiththatwishandthenpretendthatyou’vetakencareofeverything.You’vegottolookatthesituationsinwhichyoulive.Youhavetokeepyourthoughtsofgoodwillinmind.Wheredoyoutendtocauseharm?Isitthroughyourwords?Isitthroughyouractions?Howcanyouactindifferent
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ways?Howcanyouspeakindifferentways?Inotherwords,trytobeafairjudgeofyouractions.Ifyouseethatyour
instinctivewayofreactingtothesituationisunskillful,sitdownandaskyourself:Whatwouldbeamoreskillfulwayofhandlingthesituationthenexttimeitcomes?ThisfitsinwiththeBuddha’steachingsonpreventingunskillfulstatesfromarising.Thesearetimeswhenyoureallydohavetothinkaboutthepastandthinkaboutthefuture,i.e.whereyou’vemadeamistakeinthepastandwhatyoucandointhefuturenottorepeatit.
Thesameprincipleappliestoobservingtheprecepts.Onceyouknowthatyou’renotgoingtokillanything,youhavetositdownandlookatyourhouse.Howcanyouarrangethingsinyourhousesothatyou’renotattractingants,cockroaches,orwhatever.Don’ttreatthesepestsasasurprisewhentheycome.Theyarethingsyoucananticipate.Soit’sausefulexercisetositdownandlookatyourlifetofigureoutinwhatwayscanyoubelessharmful.IfsituationXweretoarise,howcanyouprepareyourselfaheadoftimesothatyoudon’trespondinyouroldunskillfulways?
Thisteachesyoutobemeticulous,scrupulousinfollowingyourwishforallbeingstofindhappiness,truehappiness.Inotherwords,yourgoodwill,tobemosteffectivebothinsideandout,can’tbejustafloatingsortofgeneralidea.Youhavetoapplyittothenitty-grittyofallyourinteractionswithothers.Thiswayyourgoodwillbecomeshonest.Anditactuallydoeshaveanimpact,whichiswhywedevelopthisattitudetobeginwith:tomakesurethatitactuallydoesanimateourthoughts,ourwords,andourdeeds.
AstheBuddhasaid,thedevelopmentofgoodwillisoneofcausesfortruehappiness,ahappinessthat’sgoodforeverybody.Andthatkindofhappinessisreallyspecial.Alltoooften,thepleasuresoftheworldrequirethatifsomebody’sgaining,otherpeoplehavetolose.Butwiththiscauseforhappiness,everybodygains.
Sodevelopitasmuchasyoucan.
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TableofContents
Titlepage 2Copyright 3AnchoredbySkillfulRoots 4LimitlessThoughts 8TrustworthyJudgment 12InformingtheWholeCommittee 15Equanimity 19AppropriateAttention 24TheBalanceofPower 30PeopleSufferfromTheirThinking 35Discernment 40RightLivelihood 44TheThinkingCure 47Energy&Efficiency 51OnNotBeingaVictim 54Doing,Maintaining,Using 57BeforeYourFaceWasBorn 60TheRiddleTree 64ClosetoWhatYouKnow 68PracticingYourScales 73FeedingFrenzy:DependentCo-arising 77GoodwillAllAround 83TruthsoftheWill 87TakingResponsibility 91OverwhelmedbyFreedom 96ARefugefromModernValues 101
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TwoKindsofMiddle 105ShootYourPainswithWisdom 109WildernessWealth 113Disenchantment 117IntheLandofWrongView 121RightMindfulness 125TheBestofaBadSituation 130FiveStrengths 135TheHumbleWaytoAwakening 139Ignorance 143InTermsoftheFourNobleTruths 147FaithintheBuddha’sAwakening 150FabricatingagainstDefilement 154FeedingyourAttackDogs 158AgainstYourType 163ThoughtswithFangs 167ASlavetoCraving 170TheWoundedWarrior 174TheEnnoblingPath 178TheWisdomofTenacity 183Arising&PassingAway 188TurtleMeditation 192TrueProtectionfortheWorld 196ToBeYourOwnTeacher 200TheContextforNoContext 204TheUsesofEquanimity 209ThereisThis 214FacingYourResponsibilities 218
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XtremeDrama 221InChargeofYourWorld 226GivingMeaningtoLife 230TheBrahmaviharasonthePath 233GoodwillFirst&Last 238AStrangertoYourThoughts 242AchievingBalance 246BeyondInter-eating 250TheKarmaofPleasure 254TheRiversofKarma 258TheLuminousMind 262Values 267TheFreedomtoGive 273TheLotusintheMud 278BalancingTranquility&Insight 282SuccessonthePath 288Inconstancy 292TheWilltoAwaken 297TheLimitsofOldKamma 303TheBuddha’sInvestmentStrategy 308ASoiled,OilyRag 312TakingCharge 317Views&Vision 321NoHappinessOtherthanPeace 326InsightintoPain 332MettaMeansGoodwill 337
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