Meditations8DhammaTalks

by

ThanissaroBhikkhu(GeoffreyDeGraff)

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copyright2017thanissarobhikkhu

ThisworkislicensedundertheCreativeCommonsAttribution-NonCommercial4.0Unported.Toseeacopyofthislicensevisithttp://creativecommons.org/licenses/by-nc/4.0/.“Commercial”shallmeananysale,whetherforcommercialornon-profitpurposesorentities.

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ValleyofFire,Nevada

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Introduction

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

Ihaveeditedthetalkswithaneyetomakingthemreadablewhileatthesametimetryingtopreservesomeoftheflavorofthespokenword.InafewinstancesIhaveaddedpassagesorrearrangedthetalkstomakethetreatmentofspecifictopicsmorecoherentandcomplete,butforthemostpartIhavekepttheeditingtoaminimum.Don’texpectpolishedessays.

Thepeoplelisteningtothesetalkswerefamiliarwiththemeditationinstructionsincludedin“Method2”inKeepingtheBreathinMindbyAjaanLeeDhammadharo;andmyownbook,WithEach&EveryBreath.Ifyouarenotfamiliarwiththeseinstructions,youmightwanttoreadthroughthembeforereadingthetalksinthisbook.AdditionalDhammatalksareavailableatwww.accesstoinsight.organdwww.dhammatalks.org.

***Aswiththepreviousvolumesinthisseries,IwouldliketothankBokLim

Kimformakingtherecordingofthesetalkspossible.She,morethananyoneelse,isresponsibleforovercomingmyinitialreluctancetohavethetalksrecorded.Iwouldalsoliketothankthefollowingpeoplefortranscribingthetalksand/orhelpingtoeditthetranscriptions:JamesBabbitt,CormacBrown,ThomasCleary,SatarupaDas,LoriElling,VirginiaLawrence,MarilynLemon,ClaudeLeNinan,YamMarcovic,CarolMcDonald,AddieOnsanit,BarbaraPereira,IsabellaTrauttmansdorff,andAntonyWoods;Vens.BalaggoBhikkhuandVijjakaroBhikkhu.Maytheyallbehappy.

ThanissaroBhikkhuMettaForestMonasteryJuly,2016

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FreetoChooseJuly4,2015

OneoftheBuddha’sinsightsonthenightofhisawakeningwasthattheuniversejustgoesaroundandaround,lifegoesaroundandaround,sometimesup,sometimesdown.Whereitcomesfrom,hesays,isinconceivable,andit’scapableofgoingoncontinuallyaslongasthere’scraving.Aslongasthere’sconsciousnessthatfeedsoncraving,whichgivesrisetomorecraving,theprocesscanjustkeepongoingindefinitely.It’snotgoinganywhereinparticularanditdoesn’tserveanypurpose.

Now,thatinsightcanbedepressingifyouthinkaboutitinoneway,butit’sliberatingifyouthinkaboutitinanotherway:thatyou’renotheretoserveapartofsomelargeruniversalpurpose.Youcangiveyourownmeaningtoyourlife.You’refreetochoosewhatyouwanttodowithyourlife,whatyouwanttodowiththeabilitiesyouhave.

ThewaytheBuddhausedthatrealizationwastofocusinontheproblemofsuffering.Weeachofhaveourownsufferings.They’repartofourexperiencethatwedon’tsharewithanyoneelse.Youcansitandlookatsomebodysuffer,andyoucanfeelsympathyforthem,butyoudon’tactuallyfeeltheirpain.Andnooneelsecanfeelyourpain.

TheBuddha’sbasicmessageisthatyoucanfocusonthatpainandsufferingasaworthwhileissue,andongettingridofthatpainasaworthwhilegoal.Otherpeoplemaysaythatyoushouldhangaroundandhelpthemwithwhateverissuestheywanttodealwithintheworld,buttheBuddhasaidyoudon’thaveto.Youcandealwithyourmainissue:Youcanputatotalendtoyoursuffering,andfindtotalhappiness.Itwouldbeniceifwecouldcleanupeverybodyelse’ssufferingsforthem,butwecan’t.Eachperson’ssufferingistheresultofhisorherownlackofskill:That’soneofthemeaningsofavijja.

Youcan’tmakeotherpeopleskillful,butyoucandevelopskillsonyourownandyoucanusethoseskillstodealwiththisissue,becauseeachofusdoeshavethisareaofourawarenessthatnobodyelsecanknow.

Youlookatthebluesky,andeverybodyagreesthattheskyisblue,buthowdoyouknowthatotherpeople’sblueisthesameasyourblue?Evensomethingasbasicasthatwedon’tshare.That’snotreallyabigissue,ofcourse,butthebigissueinsidethisareaofyourawarenessisthefactthatyouaresuffering,andthemindiscausingitselftosuffer,andyetthesufferingisn’tnecessary.TheBuddha

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issayingthatyou’refreetolearnhowtoputanendtoit,youcandevoteyourtimetoputtinganendtoit,andit’sanhonorableuseofyourtime.It’sanhonorablethingtogetoutofthiscycleofunskillfulnessandsuffering,regardlessofhowmuchtheworldmaytellusthatwehavetohangaroundandhelpthemwiththeirissuesortheircausesorwhatever.

Ifyouwanttobegenerous,youcanhelp,buttherecomesapointwhereallthecausesyoumightfightforcan’thelpyouwhenagingcomes,whenillnesscomes,whendeathcomes.AndtheBuddhaissaying,“Goahead.Youarefreetofocusonhowtosolvethatissuesothatwhenaging,illness,anddeathcome,youwon’tsuffer.”

That’sanindependencethat’sreallyworthwhile.Solookwhatyou’redoingrightnow.Seewhatyou’redoingthat’sunskillful,

that’scausingunnecessarystress,unnecessarysuffering,andworkonthat—rememberingthatifyoukeeponcomingback,youmaybeabletohelppeoplewithsomethings,butyou’realsoputtingaburdenonothers.

Tobeginwith,you’reputtingaburdenonyourparents.OneofthetraditionalpartsofanordinationinThailandisachantbeforetheordinationceremonythatsometimescangoonforhours—dependingonhowmuchtheparentswanttohearit—teachingtheyoungnaga,theyoungmonk-to-be,aboutallthesufferingsthathismotherwentthroughinraisinghim.Mostofthechantdealswiththesufferingssheenduredwhileshewaspregnantwithhim.Thisistogiverisetoasenseofgratitudeandadesiretohelppayherback.Oneofthewaystorepaythatdebttraditionallyistoordainandtodedicatethemerittoher.

Butthechantshouldalsobeanincentivetosaytoyourself,“Idon’twanttocomebackbecauseI’mgoingtocausepaintosomebodyelse.Somebodyisgoingtohavetocarrymearoundinherwombforninemonths.”

Thinkofallthetimeandenergythatparentsgivetoraisingtheirchildren.Thisthoughtcangiverisetoasenseofgratitudebutitalsogivesrisetoasenseofsamvega.

WhentheBuddhatalksabouthowmanymothersyou’vehad,hesaidthatit’shardtofindsomeonewhohasn’tbeenyourmotheratsomepoint,it’shardtofindsomeonewhohasn’tbeenyourfather,someonewhohasn’tbeenyoursonordaughter,brother,sister.We’veallbeenthroughthisinallthevariouscombinationsmany,many,manytimes.Andashesays,theproperreactiontothatistowanttogetout.Youwanttofindreleasefromthis,becauseit’soppressivewhenyouthinkaboutit.

TodayIwaslookingattheInternet.Tricyclehasputmyarticleonsamvegaonline,andoneofthecommentswas,“ThisiswhyMahayanahadtodevelop,togetpastthisverynarrowviewthattheworldissuffering.Afterall,surelythe

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pleasuresofwalkinginthewoodsandsippingacupofteaarenottemporarypleasures.”IreadthatandIkeptthinking,“Thismustbeasatire.Howcananyonesincerelythinklikethis?”

Ifyouthinkthatthisiswhatlifeisallabout,thatthisisallthereisandyoumightaswelljustlearnhowtoacceptit—well,that’sonewayoflookingatit,butit’snotthewisest.TheBuddhasaid,No,youdon’thavetoacceptthis.Youdon’thavetocomeback.Youarefreetoputanendtothissufferingthatyoufeelandthatnobodyelsecanfeelforyouandnobodyelsecantakeawayforyou.

Peoplecansoothethepainalittlebit,butwhenyou’rereallysuffering,theonlythingsthataregoingtogetyoupastitaretheskillsyoulearn.Youlearntheskillsofvijjasothatyoureplacetheavijjathatcausessuffering,andtheBuddhaisofferingtoteachyouthoseskills.Hesetsthemoutandsaysveryclearly,“Thisishowit’sdone.”Someoftheinstructionsareeasytofollow,othersarehardtofollow,butthey’reallworthwhile.

Youknowtheanalogyhegives:Ifyoucouldmakeadealthateverymorningfor100yearstheywouldstabyouwith100spearsandeverynoontheywouldstabyouwithanother100spearsandeveryeveninganother100spears—300spearsadayfor100years,butyou’dbeguaranteedawakeningattheend—hesaiditwouldbeadealworthmaking.Youwouldn’tevenfeelthattheawakeningcamethroughhardship.Thefreedomthatcomes,thesenseoftotalreliefthatcomeswhenyou’repastsuffering,isthatvaluableandall-encompassing.

Evenwithjuststreamentry:Hesaysthattheamountofsufferingleftforsomeonewho’sastreamentererislikealittlebitofdirtunderyourfingernail,ascomparedtothedirtintheentireearth,whichisliketheamountofsufferingleftforthosewhohaven’treachedthatpoint.

That’salotofsuffering.Sothisisourindependence:ourabilitytofocusonthispartofourawareness

thatwedon’tsharewithanyoneelse,andtostraightenitoutsothatwedon’thavetofeelthesufferingthatweighseachofusdown.

It’sanindependencewithadoublemeaning.One,youarefreetofocusonthisissue.Theuniversedoesn’thaveanylargerpurposeforyoutowhichyouhavetosubsumeyourdesireforhappinessinserviceofsomelargerpurpose.Andtwo,whenyoumastertheseskills,youreallyarefree.There’snothingthatweighstheminddownatall.

Fromthatpointforward,whatyouhaveleftinlifeyoucangivetoothers,tohelpthemlearntheseskillsaswell.That’sthekindestthingyoucando.Thisiswhywepassthesethingson.We’vefoundthevaluethatcomesfromfollowingtheBuddha’steachingsandwewanttopreservethemsothatotherpeoplecanfindthatvalueaswell.

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Soforthishour,you’refreetofocusontheproblemyoufindinside.Theseopportunitiesdon’tcomeeasily.Alltoooften,wehavelotsofotherresponsibilitiesintheworld,butatthemomentyou’vegotthisfreedom,somakethemostofit.

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WhatWeHaveinCommonDecember21,2016

Wecomefromlotsofdifferentbackgrounds.WhatholdsustogetherisourdesiretopracticetheDhamma.

AcoupleofyearsafterAjaanFuangpassedaway,agroupofpeoplecamefromBangkokandaskedmeifAjaanFuanghaddoneanyamazing,miraculousthingswhilehewasalive.Theywerehopingtohearabouthispsychicpowers—hisabilitytoreadminds,hisforeknowledgeofevents,thatkindofthing.AndalthoughIcouldhavetoldthemplentyofstoriesonthosetopics,Ithoughtitwouldbemoreusefultotellthemsomethingevenmoreamazing:that—eventhoughhewasThaiandIwasAmerican—whenwecommunicated,thefactthathewasThaiandIwasanAmericandidn’tseemtomatter.Itwasalwaysjustonehumanbeingtoanother.Ithoughtthatwasamazing.

Andthatwasn’ttruejustwithAjaanFuang.Thepeoplewhocametothemonastery—especiallywhenwewereworkingtogetheronbuildingthechedi,buildingtheBuddhaimage—hadaverystrongsenseofextendedfamily,alotofcamaraderie,alotoffellowship,andIwassimplypartofthefamily.ButasIgottoknowthepeople,Ibegantorealizethat,whenweweren’tworkingonDhammaprojectsortalkingabouttheDhamma,whentheystartedtalkingabouttheirbackgrounds,theywereallcomingfromplacesandattitudesveryforeigntome,notonlyintermsoftheirculture,butalsointermsoftheirsocialandeconomicstatus.TheywerepeoplewithwhomIotherwisewouldhaveprobablyneverconnected.ButthefactthatwewereabletostepoutofourbackgroundsandlookatthemfromthepointofviewoftheDhammamadeallofthedifferencesokayandunderstandable—familiar,even—becauseeverybodywaswillingtostepout.

ThisiswhattheDhammadoes.Ithelpsusstepoutofourculture.AjaanMun’sfavoriteteachingwasthecustomsofthenobleones.HewasaccusedofnotfollowingtraditionalThaicustoms,ortraditionalLaocustoms,andinresponsehe’dalwayssay,“Thosearethecustomsofpeoplewithdefilement”—acommentthatappliestoanycountry’scustoms.Hewasinterestedinputtinganendtosuffering,whichmeantbecominganobleone,andtodothatrequiredthathefollowthecustomsofthenobleones,thecultureofthenobleones.

Afterall,theproblemofsufferingispre-cultural.Evenbeforeweknowwehaveaculture,we’realreadyexperiencingpain,gettingupsetoverphysicalpain

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andmentalpain.Assoonaswestartcomingoutofthewomb,thereitis:pain.It’saproblemwe’vebeenrelatingtoeversince.Sotheextenttowhichwefocusonthatasourpriorityiswhatbringsustogetherregardlessofourbackgrounds.

TheBuddhadidhaveanappreciationofdiversity,butthekindofdiversityheappreciatedwasthatofdiversetalents.Hegavealistofhispre-eminentmonk-,nun-,layman-,andlaywoman-disciples,pointingoutthedistinctivetalentsorvirtuesofeach.Eachhadsomethingdistinctivetooffertothegroup—intermsofwisdom,harmoniousness,orthesacrificesheorshemadeonthepath.Butitwasallforthesamepurpose,whichaddedtothehonorofthegroupasawhole.

Sohereweare,comingfrommanydifferentbackgroundsourselves:differentpartsoftheworld,differentstrataofsociety.Whatbringsustogetheristhefactthatwehaveacommonaspiration,acommongoal.WefocusontheBuddha’sanalysisofsuffering,whichisthesameforeverybody.Hefocusedonwhatweallhaveincommon,intermsofwhywe’resuffering.Wemaybeclingingtodifferentthings,buttheclingingitselfistheproblem,notthethings.Andthedynamicofclingingandthedynamicofputtinganendtoitisthesameforeverybody.Thereareminordifferencesintermsoftheparticularsofyourclinging,andthesearethingsthatweallhavetoworkoutforourselves.Butthebasicstructureisthesame.

ThatwastheBuddha’sgenius.Hecamefromaparticularstratumofsociety:Indiansociety,thenoblewarriorclass.Buthisanalysisofsuffering,thecausesofsuffering,andtheendofsufferingwasnotlimitedtoIndiaorthenoblewarriorcaste.Itwassimplyamatterofhowthemind,everymind,works.Soaswefocusonthis,it’swhatkeepsusworkingtogether,belongingtogether.

TheBuddhatalkedabouthowagroupcanstaytogether.Welookatoursocietynowandeverythingseemstobetearingapart.It’sgoodtothinkabouthowwecanputitbacktogether.Therearesixqualitiesinall.Thefirstthreehavetodowithgoodwill.TheBuddhacouldhavestatedallofthemsimplyasonefactor,goodwill,butIthinkhewantedtoemphasizegoodwill,goodwill,goodwill.Thisiswhatunderlieseverything:awishfortruehappiness,awishthateverybodycanfindtruehappiness,ahappinessthatharmsnoone.So,one,youexpressgoodwillinyouractions.Two,youexpressgoodwillinyourwords.Three,youexpressgoodwillinyourthoughts.Aslongaswe’reextendingthoughtsofgoodwilltooneanother,it’saloteasiertolivetogether,tosympathizewithoneanother’sdesireforhappinessacrossourculturaldifferences.

Thefourthqualityisgenerosity.Ifyouhavesomethingtoshare,youshareitwiththegroup.Thiscreatesasenseofcamaraderie.Ihaveastudentwho,yearsback,waslivingupnorthwesternThailand,outinthewoods.Andtherewasasizablegroupofmonksscatteredaroundinthewoods.Onceeverymonthorso,

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someonewouldcomeandbringprovisionsforthem.Andaslongaseverybodywassharing,theywerehappy.Buttheyfoundoutthatthemonkwhowaslookingafterthestorehousefortheprovisionswasholdingextraportionsallforhimself.Andimmediately,therewasconflictinthegroupbecauseofthat.Sothelessonis,whenyouhavesomethingtoshare,yougiveit.That’swhatcreatesandcementsabondoffellowship.

Thenthelasttwoqualitiesareholdingvirtueincommonandrightviewincommon.Aslongaswe’reallholdingbytheprecepts,wecanalltrustoneanother.Whenwe’renotlyingorsneakingoffwiththings,it’ssomucheasiertolivewithoneanother.

Thesamewithhavingviewsincommon:WestartwiththeviewsoftheBuddha’steachingsonkamma,thatyoudohavechoicesastohowtoact,andthatdifferentactionshavedifferentconsequences,basedonthequalityoftheintentionbehindtheaction.Soyouwanttobecarefulabouthowyouact.That’stheessenceofrightviewrightthere.Itdoesn’trequirethatyoubeBuddhistinordertobelieveit.I’verunintosomenominalBuddhistswhothoughtthattheiractionsweretotallydeterminedbytheirgenes,whichmeansthatdeepdowninsidetheydon’tfeelthatthey’reresponsibleforwhattheydo.It’shardtolivewithsomeonewhothinkslikethat.Ifyouwanttolivetogether,youhavetoadmit,“Idomakechoicesandmychoicesaregoingtohaveconsequences,soI’dbetterbecareful.”Aslongaseverybodysharesthatviewtogether,wecanlivewithoneanother.

Basically,whatitcomesdowntoisthatweallhavethesamegoalincommon—we’retryingtoheadtothesameplace,totheendofsuffering—andthesamebasicideasofwhat’srequiredtogetthere.

TheBuddhatalksaboutpeoplewhoarebornindarkness;peoplewhoareborninbrightness,peoplewhogoindarkness,andpeoplewhogoinbrightness.Heworksoutallthepermutations:i.e.,youcancomeindarknessandgoindarkness,comeindarknessandgoinbrightness,comeinbrightnessandgoindarkness,orcomeinbrightnessandgoinbrightness.Comingindarknessmeansstartingoutlifeinasituationwherethefamilyispoor,it’snoteducated,anditholdstowrongview.Inotherwords,you’rebornintoreallydifficultcircumstancesasfarasyourabilitytofindandpracticetheDhamma.Cominginbrightnessiswhenthecircumstancesareeasy.Buttherearepeopleborninbrightnesswhogoindarkness.Inotherwords,theybehaveinwaysthataregoingtopullthemdown.Andtherearepeoplewhoareborneitherinbrightnessordarknesswhoaregoinginthebrightdirection:observingtheprecepts,trainingthemind.Andthat’swhatmatters:whereyou’regoing,notwhereyou’recomingfrom.AstheBuddhasaid,histeachingisessentiallyapath.Andtheimageofthepathmeansbasicallythat:We’regoingsomeplace.Thegoalis

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whatmatters.Evenaswe’resittingherefocusingonthepresentmoment,it’snotjustthe

presentmomentthat’satstakehere.Whatcomesafterwardsisatstakeaswell.Therearewaysoffindinghappinessinthepresentmomentthataregoingtobeokayforthepresentbutthey’regoingtoturnintosomethingelsedowntheline.Youdon’twantthose.Sometimesthere’spaininthepresentmoment,butyoulearnhowtorelatetoitintheproperway,sothatitactuallyleadstosomethinggooddowntheline.

Sothequestionalwaysis,wheredothesethingsgo?That’swhatwe’refocusingon.Andhavingasensethatwe’reallheadinginthesamedirectioniswhatenablesustolivewithoneanother.We’realltryingtoputanendtosuffering.We’retryingtoseeoursufferings,theparticularsofoursufferingswithintheframeworkthattheBuddhaprovided.Wehavethatcommonframeworkthatenablesustolivewiththedifferencesinwherewecomefromsothateventhoughthey’rethere,theydon’tgetintheway.We’renottryingtoobliteratethem,butultimately,theydon’tmatterbecausewe’refocusingonsomethingthatmattersmore,somethingthateveryonehasincommon:We’reallsufferingfromourownactionsandweallwanttolearnhownottodothat.

Werealizethatoursufferingfromourownactionsdoesn’tstopjustwithus.Itmakesusaburdenonotherpeople,too.ThisiswhypracticingtheDhammaisagift,bothtoourselvesandotherpeople.It’soneofthoseformsofgenerositythatallowsustolivetogethersothatourdifferencesdon’tscrapeupagainstoneanother.Andasforwhateverspecialtalentswemayhavetooffertothegroup,tooffertothepractice,they’reallwelcomebecausewe’reallheadedinthesamedirection.

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ForYourBenefitHere&NowAugust5,2015

Whenwemeditate,we’reworkingonaskill:howtobringthemindintothepresentmomentinawaythat’salertandquietatthesametime.Youcometothebreathbecausethat’syouranchorinthepresentmoment,andyoutrytostayhere.Tostayheresolidly,figureouthowtokeepthemindinterestedinthebreath.ThisisoneofthereasonswhyAjaanLeeteachesthatyouworkwiththebreathenergies.Noticehowyoufeelthebreathinthechest,howyoufeelthebreathintheabdomen,howyoufeelitinyourshoulders,yourarms,yourlegs—“breath,”here,beingtheenergythatallowstheairtocomeinandoutofthelungs,morethantheairitself.Thisenergyflowcanbeanywhere.Asyougetmoreacquaintedwiththisbreathenergy,youbegintorealizethattherearelotsofotherbreathenergiesinthebody,andthattheycanbebeneficialforbothbodyandmind.

Ifyouhaveanychronicillnesses,thiscanbeyourbeachhead:gettingfamiliarwiththebreath.Forexample,ifyou’vegotachronicpaininyourfootoryourleg,thinkofthebreathenergygoingdowntheback,outtheleg,outthroughthefoot,outtothetoes,andoutthroughthetoes.Doingthisimprovesthecirculationthere,andthegeneralenergyflowgetsimproved.Thingscanactuallygetbetter.Now,asyouexperiment,you’llfindthatinsomecases,workingwiththebreathdoesn’thavemuchofanimpactonsomeproblemsofthebody,butyou’llbesurprisedhowmanyitdoeshaveanimpacton.That’sonewayyoucangetinterestedintheflowofthebreathandinwantingtostaywiththebreath.

Thenthere’stherealizationthatthepresentmomentiswhereyou’recreatingsufferingforthemindandyoudon’thaveto.Ifyouwanttoseethatsuffering—howyou’recreatingitsothatyoucanputanendtoit—you’vegottostayrighthere.Sothatgivesyouevenmoremotivationtostayhere.

Andaswithanyskill,aswe’reworkingonthiswefindthatsometimesthere’stoomucheffort,sometimesthere’snotenough.Sometimesthingsarediscoveredbyindirection.Inotherwords,youseesomethingoutofthecornerofyoureyethatyoudidn’texpect.Butyoudothatbyhavingaregularregimentofollow.Whenyoustickwiththatregimen,youbegintoseeminorvariationsandlittlesubtlethingsyouotherwisewouldhavemissed.

It’slikeabusdriverwhodrivesthesameroutedayafterdayafterday.Ashegetsusedtothebasicfeaturesoftheroute,hebeginstonoticeslightchangeshere

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andthere,intheroad,onthesidewalk,inthebuildingshedrivespast.Ifhedidn’tdrivethereeveryday,hewouldn’tnoticetheslightchanges.

Thisiswhywekeepcomingbacktoourbasicmeditationtopic.Aswekeepcomingback,comingback,wegraduallyseemoreclearlywhatwe’redoingaswecomeback.Wealsoseemoreclearlywhatwe’redoingwhenwewanderofforaregettingreadytowanderoff.Thatallowsustoheadthingsoffatthepass.Insomecases,problemscanbesolvedbyapproachingthingssystematically.Inothers,theycanbesolvedonlyifyou’vetriedeverythingyoucouldthinkof,andthen,ifnothingworks,youjuststopandwatchforabit.Allowthingstorunontheirownforawhile.

Butyou’renotgivingup;you’rejustbeingstrategic.Obviously,there’ssomethingthatyou’remissing.Perhapsthewayyou’reframingtheissuetoyourselfiswrong.Soyouwanttoputthatframedownandwatchforabit.Beopentodifferentpossibilities.Whenyoucatchsomethingnew,okay,trythatout.Pickthatupasyourapproach.

Butalways,aswithanyskill,it’snotonlytheindirectionandthebalancethatwork.Sometimesyou’vejustgottoputintheeffort.Youputintime,youobserve,andyouapplylessonsyou’velearnedfromtheDhammayou’veheard.

There’satendencyintheforesttraditiontotakesomeoftheBuddha’sbasicteachingsoneverydayDhamma,andseehowtheycanbeappliedtothepracticeofmeditation.OneverybasicteachingliststherecommendationstheBuddhagaveonhowtoworkforyourownbenefitinthislifetime.It’sprettybasicstuff.

One,beindustriousandtakeinitiativeinyourwork.Two,whenyou’vedoneyourproperworkandhavegottensomeincome

fromit,you’revigilantinlookingafterwhatyou’vegained.Youdon’tthrowthingsaway;you’renotcarelessaboutthem.

Three,youhangaroundwiththerightpeople—peoplewhowon’tleadyouastray.

Andfour,youconductyourlifeinawaythat’sappropriateforyourincome.Inotherwords,you’renottoostingyandyou’renottooextravagant.You’renottoomiserly,andyetyoudon’twastewhatyou’vegot.Youtrytofindjusttherightbalancebetweenworking,denyingyourselfthepleasuresyoumaywant,andthensupplyingyourselfwithsomeofthosepleasuresasthey’reappropriate.

Thesearebasicgoodinstructionsforhowtoleadyourlifesoastoreaphappinessinthepresentlifetime:Takeinitiativeinyourwork;lookafteryourgainsandtakegoodcareofwhatyou’vegot;becarefulofwhoyouhangoutwith;andliveyourlifeinabalancedway.

Thesesameprinciplesapplytomeditation.Tobeginwith,you’vegottotakeinitiative.You’resittinghereandyour

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mindisnotsettlingdown.Youhavetoaskyourself,“What’swrong?”Andtrythingsout.Whereareyoufocusedinthebody?Isyourfocustherightplacetobefocusedrightnow?Therearelotsofplaceswhereyoucouldbefocusedinthebody—thetipofthenose,themiddleoftheforehead,inyourpalate,inthemiddleofthehead,inyourthroat,yourchest,yourabdomen.Ifyoufindthatfocusingupintheheadputsalotofpressureupthere,well,moveyourfocusdown.Ifyou’refocuseddowninthebodyandyoufindthatyou’regettingdrowsy,moveyourfocusbackup.

Thenlookatthebreath.Howareyoubreathing?Isthisthebestwayyoucouldbebreathingrightnow?Sometimesthebodyseemstohaveawayofknowinghowtobreatheandsometimesit’stotallyclueless.Inotherwords,thebody—lefttoitsowndevices—cansometimesgetintosomereallyweirdbreathrhythms.Sosometimesyoulistentothebodyandwhatitseemstowanttodo,andothertimesyouhavetopushthingsinanotherdirection.

BackinthedayswhenIhadmigraines,occasionallyI’dgetintoacyclewherethewayIwasbreathingwasaggravatingthemigraine,andthemigrainewasaggravatingthebreath.Togetoutofthatcycle,Ihadtoveryconsciouslybreatheinawaythatwasnotatallpleasant—Ihadtofilluptheabdomenasmuchaspossible,expandtheabdomeninalldirectionsasmuchaspossible,breathinglongforquiteawhile.Andeventhoughitwasn’tpleasant,itwouldgetmeoutoftheunhealthybreathcycleandhelpalleviatethemigraine.

Sosometimesyouhavetopushthingsinanotherdirection,againstwhatthebodyseemstobewantingtodo.Again,youlearnthisbytrialanderror—whichmeansthatyouhavetotaketheinitiativeintryingtofigurethingsoutandexperimentingwithdifferentapproaches.Readtheinstructionsinthebook,givethematry,andiftheydon’twork,youaskyourself,“Okay,wheredoImakeadjustments?”

Thenextstepisthat,onceyou’vegotsomethinggood,youdon’tthrowitaway.Whenyou’resittinghereandthemindfinallysettlesdown,youdoyourbesttomaintainthatsenseofease,thatsenseofstability.There’sapartofthemindthatmaysay,“Well,I’vehadenoughnowandIcanmoveontosomethingelse.”Thatkindofenoughisnotenough.Youwanttostayhere.Youwanttolearnhowtomakestayinghereaskill.You’renotheretojustgiveyourselfalittlehitofpleasure;you’reherebecauseyouwanttoseethepresentmomentcontinuously—becausethisiswherethingsaregoingtocomeup.Thestressandsufferingthatweighdownthemindcomefromyourpresentactions.Soyouwanttocatchthoseactionsintheact,andyouwanttokeepyourgazesteadysothatwhenunexpectedthingsappear,you’reheretoseethem.That’sbeingvigilantinthecourseofyourmeditation.

Whenyouleavemeditation,trynottofullyleave.Inotherwords,whenyou

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getupfromhere,youdon’thavetospillyourconcentrationalloverthefloor.Youcarryitwithyouinthesamewayyou’dcarryabowlfullofoilorwater—trynottoletitdrip.Maintainasenseofbalanceandpoiseasyougetupandwalkaround.That’llkeepyouconnectedwiththebreath.Andasyou’reconnectedwiththebreath,sometimesinterestingthingswillcomeupasyou’regettingup,leavingthemeditation,walkingaway.Soagain,don’tthrowawaythepossibilityofseeingsomethingunexpectedduringthoseunexpectedtimes.It’ssoeasytohavetheattitude,“Well,thetimetomeditateisoverandI’llmeditateabitmorebeforeIgotobedtonight,”butinthemeantimeyou’vedroppedthings.Sotrynottodropthings.Lookafterthem;maintainthem.

Asforadmirablefriends,thisofcoursereferstothedifferentvoicesinyourmind.Thevoicesthatareonthesideofgreed,aversion,anddelusiondon’tadvertisethemselvesasgreed,aversion,anddelusion’shenchmen,buttheyare.Youhavetolearnhowtorecognizethem.AjaanSuwatusedtosaythatourproblemisthatweseepainasourenemyandcravingasourfriend.It’sactuallytheotherwayaround.Ifyoulearnhowtogetintimatewithpain,you’regoingtobeabletounderstanditandbenefitfromit,sointhatwayit’syourfriend.Asforyourcravings,youhavetolearnhowtoputaquestionmarkagainstwhattheysay.Sobeverycarefulaboutwhoyouhangoutwithinside.

Andfinallywiththeprincipleofabalancedlivelihood:We’remeditatingherebothforclarityandforease.Therearetimeswhenthemindreallyneedsjusttopluginwithareallycomfortablebreathandstaytherewithouthavingtothinkmuchofanythingelse,becauseitneedstherest,itneedstoregainitsenergies.Buttherewillcomeapointwhenyoucanpulloutofyourconcentrationalittlebit—don’tpullallthewayout—pulloutalittlebitandaskyourself,“What’sgoingoninthemind?WhatamIlatchingonto?WhatamIdoingrightnowthat’scausingsomeunnecessarystress?”Inotherwords,askyourselfquestionsabouttheprocessofwhatthemindisdoingrightnow.

Whenyoulearnhowtobalancethesetwothings—thedriveforpleasureandthequestioning—that’showthemeditationcanmaintainitself.Yourconcentrationleadstodiscernmentandyourdiscernmentleadstomoreconcentration.Theyworktogether.

Justbecareful,though,whenyou’regoingforthepleasure,thatyoudon’tabandonthebreath.Thisissomethingthat’salltooeasy,especiallywhentherearepeopleouttheretellingyouthatthat’swhatyou’vegottodo.Iwastalkingtosomeonethismorningwhowassayingthathehadbeenlisteningtoteacherssayingthatifyouwanttogetintodeeperjhana,youabandonthebreathandgojumpingintothepleasure.Well,thepleasureismadesteadybybeingsteadilywiththebreath—eitherthein-and-outbreath,orthebackgroundbreathenergiesinthebody.Ifyouabandonthecause,everythingbeginstoblurout.Ifyouwant

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togetsolidlyintoconcentration,staywiththebreathandjustallowittogrowmoresubtle.Evenwhenthein-and-outbreathgrowsstill,there’sstillabreathenergyinthebody—likeabuzzinyournerves.Thatcanbeenoughtokeepyougrounded—ifyou’vedevelopedafull-bodyawareness—sothatyoudon’tgodriftingaway.

Soevenasyourealize,“Okay,thisisatimewhenIreallyneedtojustsettleinandbequiet,”you’vestillgottobevigilant,you’vegottolookafterwhatyou’vegot,protectit.Atthesametime,whenyou’reaskingquestionsofthemind,don’tgotoofarawayfromyourconcentration.Iftheanalysisstartsheadingawayfromthepresentmoment,you’rejustgoingoffintoperceptions.Rememberthatthequestionsshouldalwaysberelatedtowhatyou’redoingrighthere,rightnow.

Thisistrueforallmeditationmethods.Whenyou’reanalyzingthebodyparts,thequestionsare,“WhataretheperceptionsI’mformingrightnow,whataretheydoingtothemind?”—theperceptionsthatyou’reusinginyouranalysis.Youwanttolearnhowtoseewhichkindsofperceptionsarethereforthesakeofsaying,“Iwantthistobebeautiful,”andtheonesthatsay,“Iwantthistobeunappealing.”What’sthechoiceaimingat?Whoismakingthechoice?Youwanttolookbackintothemind.

It’sthesamewiththebreath.YouwanttolearntolookatwhattheBuddhacallstheprocessoffabricationgoingoninthemind.That’swheretheinsightcomes.It’srighthereasyou’redoingtheconcentration.Somaintainthisbalancebetweengoingforthepleasureandgoingfortheinsight.Theycan’tbetworadicallyseparatedthings;theyhavetocometogetherifthey’rereallygoingtogivegoodresults.

Sothisisoneofthewaysyoucantakeaverybasicteaching—theBuddhabasicallytellingpeoplehowtofindsomesuccessinthepresentlife,getsomewealth,andbenefitfromit—andapplyittothewealthofyourconcentration,thewealthofyourmeditation.Haveinitiative.Bevigilantinprotectingthegoodthingsyou’vegot.Beverycarefulaboutwhoyouhangoutwith.Andtrytofindtherightbalancebetweenyourdesireforpleasureandyourdesireforknowledge.Thiswayyourconcentrationwilldevelopinawaythatwillbenefityourighthere,rightnow,inthispresentlife.Anditwillhaveagoodimpactonintothefutureaswell.

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InAlignmentDecember24,2014

AjaanLeeusedtosaythatwhenyousitupstraightinmeditation—notleaningtotheleftortheright,forwardorbackward—youwanttomakethatasymbolforyourmind.Themindissittingupstraight,too.It’snotleaningforwardtowardthefuture,backtowardthepast,lefttothingsyoulike,righttothingsyoudon’tlike.Sotrytogetyourmindinalignmentherewithyourbody.Yourbody’ssittingrighthere;youwantyourmindtositrighthere,too.Don’tgorunningoff.Andtrykeepeverythingbalanced.Keepthebreathbalanced.Experimentabittoseewhatfeelsjustright.

Justlikeabalancetryingtofinditspointofanevenkeel,it’llleanalittlebittotheleft,alittlebittotheright,butjustenoughsothatyoueventuallyknowwhat’sstraightupanddown.Thentrytokeepitthere.

Thisisourpointofnormalcy:themindateaseinthepresentmoment,justbeingaware.Formostofus,that’snotnormalcy.Ournormalcyissomethingelse,thinkingaboutallkindsofthingsallthetime.Butthat’sthenormalcyofsomeonewho’sbentoverorwhosebodyisoutofalignment,sotrytobringthingsbackintoalignment.Afterall,thisisthemiddlepathandthisisthemiddle:rightconcentrationwithitsrequisitesofallthefactorsofthepath.

ThiseveningIwaslookingatalittlevideocliponBuddhisminThailand,andthenarratorwasaguyfromEnglandwhoattheveryendoftheshowsays,“Obviously,BuddhisminThailandisfacingacrisispoint;ontheonehand,thereisrampantmaterialism,andontheotherhand,there’smoralpurity.”Hehadbeentoaforestmonasteryandthatwasmoralpurity.Hesaid,“Ofcourse,asgoodBuddhists,weshouldallfindthespotinbetween.”

Whatdoesthatmean,though?—“thespotinbetween.”Thereisthephrase,“Justtherightamountofwrong,”butthat’stheadvertisingsloganforacasinohotel.AndasAjaanMahaBoowasays,thedefilementshavetheirsenseofwhat’sjustright,too:rightinthemiddleofthepillow,rightinthemiddleofallkindsofactivitiesthatactuallyarepullingyouoff,outofalignment.

WhatyouwantistheBuddha’smiddle,anditmaybealittlebithardtogetusedtoifwe’vebrokenpreceptsinthepast,orifourlifeisinvolvedinalotingreed,aversion,anddelusion.It’slikeanyprocesswhere,say,youtrytogetyourbodyintoalignment.Yougoforatreatment,andthefirstcoupleoftimesit’shardtokeepthingsinalignmentafterthetreatment;youfindyourselfgoing

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backtoyouroldwaysofwalking,sitting,etc.Butifyoukeepatitlongenough,youbegintorealizethatthisnewmiddlehere,thenewalignment,isactuallyalotbetter,andyou’remoreinclinedtotrytomaintainit.

Soeventhoughitmayfeelunusualatfirst,youbegintogainasensethatthisisthepointofjustright.Asforwhathappenedinthepast,whatyoudidinthepast:RemembertheBuddha’sstatementthatsomeonewhousedtobeheedlessandthenbecomesheedfulilluminestheworldinthesamewaythatthemoonatnight,whenit’sreleasedfromtheclouds,illuminestheworldbelow.Inotherwords,don’tletthecloudsgetinthewayofyournewbrightness.Theymaycomebackalittlebit,butyourealize,okay,thisiswhereyou’dmuchratherbe,andovertimeitdoesbecomeyourpointofnormalcy.

Sothinkofyourselfsittingherewiththebodyperfectlybalanced,yourmindperfectlybalanced;everythingisinalignment,andtrytogetusedtothisnewalignment.Ifthereareanyfearsthatyouwon’tbeabletokeepitup,rememberthatit’snaturalfortheretobesomeslips,butthemoretimeyouspendatit,theeasieritbecomestorecoverfromtheslips.Andagain,asAjaanMahaBoowahassaid,“Thepracticeisnotachoppingblockwaitingtoexecutethosewhogivetheirlivestoit.”Itactuallygivesyouadeepersenseofwell-being,ahighersenseofwell-being,amoresecuresenseofwell-being.Regardlessofwhatyouthoughtwerenormalwaysofpracticing,normalwaysofliving,youcometoseethisstateastruenormalcy.Thisisbalance.

Oragain,withAjaanLee:Hesaid,“LookattheBuddhaimageinfrontofyou.He’snotdisturbedbyanything.Peoplebringflowers,he’snotdisturbed;ifpeoplecreatedamesshereinthehall,hewouldn’tbedisturbed.”Trytohavethatsamesenseasyou’resittinghere,bothwithregardtothingsoutsideandtothingshappeninginsidethemind.Youwanttofindthepointofawarenessthat’sawareandthat’sit:knowingthesethingsastheycome,astheygo,notgettingthrownoffbalance.It’swhenyou’renotthrownoffbalancethatyouhaveamuchbettersenseofwhat’supanddown,what’srightandleft,what’ssomethingthatshouldbedone,what’ssomethingthatshouldn’tbedone.Thesethingsbecomealotclearerwhentheminditselfisclearandatnormalcy.

TherewasafamousSouthernwriterwhowasaskedbyaNorthernerwhySouthernwritersliketowriteaboutfreakssomuch,andshesaid,“Becausewerecognizeonewhenweseeone.”Inthesameway,youwanttohavetheabilitytonoticethefreaksinyourownmindandtorecognizethemforwhattheyare.Buttodothatyou’vegottosidewiththepointofbalanceandnormalcy.Sokeepworkingonmakingthisyourdefaultposition,thepositiontowhichthemindalwaysreturns.That’showyou’reabletosetthingsstraightinside.

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InthePresentDecember22,2014

Theversewechantedjustnow,AnAuspiciousDay,isoneofthefewplacesintheCanonwheretheBuddhatalksaboutbeinginthepresentmoment:“Don’tgolongingafterthepast,don’tgoplacingyourexpectationsonthefuture,”hesays,butwhenhetalksaboutthepresent,it’snotjustbeinginthepresentoracceptingthepresentasitis,withoutanyjudgment.Hesays,one,youclearlyseewhat’shappening,particularlyinthemind.That’swhereyouwanttofocus.Andthentwo,youdoyourdutywithregardtowhat’scomingupinthemind.

Sothere’ssomethingyouactuallydo.AndwhentheBuddhatalksaboutbeinginthepresent,it’salwaysinthecontextofheedfulness:Ifyoudon’tdoyourdutiesnow,youdon’tknowhowmuchlongeryou’llhavetheopportunitytodothem.Butifyoucandoyourdutiesnow,youcanfindhappiness“survivingonthepresent”:i.e.,onthegoodthingsyou’vedevelopedrighthere.

Thedutieshere,ofcourse,comefromthefournobletruths.Ifyouseethatthere’sanysufferinginthemind,youwanttocomprehendit.Ifyoucomprehendittothepointwhereyoucanseewhat’scausingit,thenyouwanttoabandonthecausesothatultimatelyyoucanrealizecessation;andyoudoallofthisbydevelopingthepath:allthegoodqualitiesthatneedtobedeveloped,whichincludesabandoningthethingsthatneedtobeabandoned.

Sotherearechoicestomakehere.You’renotjusthangingoutinthepresentmomenttoenjoyitoracceptit.You’rerealizingthatthepresentmomenthasconsequences.Itleadstothefuture,andyouhavethosedutiestokeepinmind.Thatgivesyouareferencebacktothepast,soit’snotjustpurepresentawareness.Therearestatesofconcentrationwherethingsgetnarroweddowntoaveryprecisetimeinthepresentmoment,butyou’vegottomaintaintheconcentration.Itdoesn’tmaintainitself—soeventhere,there’saduty.Othertimes,whenthemindisnotinconcentration,you’vegottofigureout,“WhatdoIneedtodo?Whataremydutiesrightnow?”

Hereatthemonastery,thingsareprettysimple.Youdon’thavetoomanyconflictingduties.We’reallherefortrainingthemind.There’sworkwehavetodo,buttheworkperiodsarenotoverwhelming.Wedon’thavetomulti-tasktoomuch.Allwehavetodoisfocusonwhatwe’redoingrightnow,whatweshouldbedoingrightnow.

ThistiesinwithanotherpassagewheretheBuddhasaystoremindyourself,

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“Daysandnightsflypast,flypast.WhatamIbecomingrightnow?”Youbecome,ofcourse,throughyouractions,sowhatareyoubecomingbythewayyouact,whatkindofpersonareyouturningintobythehabitsyou’refollowing,andisthatthedirectionyouwanttogo?

This,too,pointstothefactthatthepresentmomentisnotanisolatedmoment.Itbuildsonthepastanditflowsintothefuture.Youfocusonthepresentbecauseyouhaveachoice:Youcancontinueflowinginthewayyou’regoing,orifyoudon’tthinkit’swise,youcanchangethedirectionoftheflow.

TheBuddhagivesasenseofurgencytobeinginthepresentbyremindingyou:Doyourdutynow,becausewhoknows:Tomorrowmaynotcome.Tomorrowmaybedeathforyou.

Inotherwords,you’reinthepresentmomentbecauseyou’reheedful,notbecauseyouwanttoenjoyhownicethepresentmomentisortosqueezewhatlittlebitofpleasureyoucanoutofit.You’reherebecauseyourchoiceshaveconsequencesandyou’vegotthisopportunityrightnowtomakegoodchoicesthathavegoodconsequences.

Sowhatshouldyoubedoingrightnow?Atthemoment,you’refocusingonthebreath.Ifthemindslipsoff,youbringitrightback.ThatinvolvesthethreequalitiesthattheBuddhasaidneedtobebroughttotheestablishingofmindfulness.

Thereisapopularbeliefthatmindfulnesssimplymeansbeinginthepresentmoment,buttheBuddhaneversaidthat.Mindfulnessisaqualityofmemory.Youremembercertainthings—inthiscase,yourememberyourduties,andthey’regoodduties.Thedutiesassignedbythefournobletruthsarethereforthesakeofyourowntruehappiness.They’renotarbitrarilyimposedbysomebodyouttherewhojustwantstopushyouaround.

They’retaughtbytheBuddhabecausehesawthatthesearethemostvaluablethingsthathumanbeingsneedtoknow,themostvaluabledutiestheyneedtofollow.Soyoukeepyourdutiesinmindandthenyoubringinthesecondquality:alertness.You’realerttowhatyou’redoingandwhattheconsequencesarerightnow.Afterall,sometimestheconsequencesdon’twaituntiltomorrowornextweekoryournextlife.Theyappearrightnow.Ifyouspitintothewind,itcomesrightbackatyou.Ifyouputyourhandintoafire,youcanburnitrightnow.Soyou’realerttolookatwhatyou’redoingandtoseewhatconsequencesyoucandetectrightnow.

Sometimesnothingseemstobehappening,andthat’swhenyouhavetofallbackonyourmemorytoencourageyoutostay,andtorememberthatthispracticetakestime.Themindhasbeenjumpingaroundallday.Yousitdown,andit’sgoingtowanttocontinuejumpingbecausethat’sitshabit.Thisiswhere

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youhavetobringinthethirdquality:ardency.Ifthemindjumpsaway,youjustdropwhateveritwasfollowingandyoufindyourselfbackwiththebreath.

Andyoutrytostayhere—withsensitivity.Theefforttobesensitiveisalsoafunctionofardency.

Thisiswherethepleasureinthepresentmomentcomesinasyoutrytostaywithwhateverpleasantsensationsinthebodyyoucreatethroughthewayyoubreathe,throughthewayyouperceiveyourbreath.Thinkofthebreathcominginandoutthroughallthepores.Itcanflowanywhereinthebody,sowhereverthere’sasenseoftightnessorblockage,holdinmindtheperceptionthatallowsyourmindtobelieve,okay,thebreathcangothroughtheblockage,nomatterhowsolidyourbonesorthepainsoranyothersolid-seemingpartsmayseem.There’salotofspaceinsidetheatomsofthebones,soyoucanthinkofthebreathflowingthroughthatspace,tocreateasenseofease,fullness,refreshmentthroughoutthebody.

Thepresentmomentisnotawonderfulmomentonitsown.It’sagoodplacetostaybecauseyou’velearnedhowtomakeitthatwaywithmindfulness,alertness,andardency.Yourememberwhattodowiththebreath,you’velearnedtoremembertobealerttowhatyou’redoingwiththebreath,andyou’velearnedhowtobeardentindoingitwell.

Atothertimes,whenyou’renotmeditating,theremaybeotherchoresyouhavetodo.Therearetimeswhenyoudohavetothinkaboutandplanforthefuture,timeswhenyouhavetorememberspecificthingsthathappenedinthepast,soyou’renottotallyabandoningthepastandfutureasyoupractice.Butwhenyou’resittingheredoingconcentration,youwantyourattentiontobemoreandmoretotallyrighthere—butstillwiththatsenseofmindfulness,ofholdingtherightthingsinmind.Ifyouloseyourmindfulness,theconcentrationdriftsintowhatAjaanLeecalls“delusionconcentration,”whereyoulosesenseofwhereyou’refocused,whereyouareintimeandspace.Whenyoucomeout,youwonder:“Whatwasthat?WasIawake?WasIasleep?”You’requietandstill,butthere’snomindfulness,verylittlealertness,andnorealardencyatall.

Now,ardencydoesn’tmeanthatyouhavetosweatandstrain.Infact,ifyoudoalotofsweatingandstraining,it’snotgoingtobepleasanttobehere.Ardencymeansthatyou’reontopofthings:whatyou’redoingrightnow,whatyoushouldbedoingrightnow.Areyoudoingwhatyoushouldbedoing?Ifnot,whatcanyoudotogetthemindtowanttodoit?

Sotheestablishingofmindfulnessisveryintimatelyrelatedtothedutiesofthefournobletruths.Thatqualityofardencyiswhatcarriesoutthoseduties;mindfulnesskeepsthosedutiesinmind.

AjaanMun,towardtheendofhislife,whenhewastalkingabouthis

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teachingstyle,commentedthatthereweresomethingsthathedidn’trevealtoeverybody.Hewasveryquietabouthispsychicpowers.Wecannowreadabouttheminbooksandmagazineseverywhere,butwhenhewasalive,heveryrarelytalkedaboutthem.Hewouldmentionthemtostudentswhowerehavingsimilarexperiencesintheirmeditation,andthelessonwasmeantforthemtoapplythenexttimetheymetupwiththatkindofproblem.

Buttheteachingshesaidthathetaughtwithanopenhandtoeverybodyweretwo:one,thefournobletruths,andtwo,thefourestablishingsofmindfulness.Thosegotogether.Thefournobletruthshavetheirduties,andestablishingmindfulnessmeansusingyourpowersofmindfulnesstorememberthosedutiesandtocarrythemthroughasyoustayherewiththebreath,asyoumaintainthisawarenessofthepresentmoment.

There’snoconflictbetweenthetwoteachings.They’reintimatelyrelated.Wealwayshavetokeepthatpointinmind.Mindfulnessisn’tastatewhereyou’renotdoinganyduties.We’renotherejusttohangoutinthepresentandenjoythepresentmomentandthinkthatthat’sallthereis.Thebreathhereispartofthepathdescribedinthefournobletruths.Yourconcentrationcenteredinthebreathandmindfulofthebreathispartofthatpath.It’sgoingtotakeyousomeplaceifyoukeepatit.

Sotrytokeepthesepointsinmind:thatwe’reheretofigureoutwhat’sourdutyrightnow.Think:“Whatdutyneedstobedone?I’lldoittoday,I’lldoitrightnow,becausewhoknows,Imaynothavethischancetomorrow,orevenafewmomentsfromnow.”Ifwedie,ittakesalongtimetogetbacktothepractice.Thinkhowlongittookyouinthislifetimetofindyourwaytosittingrighthere,learninghowtotrainthemind.Ifyou’renotcareful,thenexttimearoundmaybealotlongerthanthat.Soyou’vegotthisopportunityrightnow.Focusonthe“rightnow”becauseit’saplacewherethepracticeisdoneandwhereyoucanmakeadifference.

Thatiswhatitmeanstobewiththepresent:toseeitclearlyand—onceyouseeclearlywhat’sgoingon—torealizewhatyourdutiesarerightnow.Thenyoudothem.That’swhenbeinginthepresentmomentisreallyauspicious.

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RememberThisJanuary16,2014

Oneofthereallyusefulqualitieswe’redevelopingaswestaywiththebreathismindfulness.Ifyou’regoingtostaywiththebreath,youhavetokeepthebreathinmind.Assoonasyouforgetthebreath,you’reoffsomeplaceelse.Thistraininginrememberingplaysahugepartinthepractice—anditbearsrepeatingagainandagainandagainthatmindfulnessisremembering.It’syouractivememory.It’showyouapplyyourmemorytowhatyou’redoingrightnow,whatyou’reexperiencingrightnow—becausethere’salottorememberabouthowtoshapeyourexperienceskillfully,andinparticular,howtoshapeitintothepath.

Usuallywhenathoughtcomesup,it’syourthought.Ifanopinioncomesup,it’syouropinion.Afeeling,anemotion,amood:Thefirstthingyouthinkis,“Thisismymood,”“myfeeling,”or“myopinion.”Wedon’tgettolookatthesethingscarefully—intheBuddha’sterms,assomethingseparate,inandofthemselves.Wejustridewiththem,andweendupdealingwiththesethoughtsandopinionsinveryunskillfulways,becauseofthatframeworkof“my.”

Soweneedanewframework,adifferentframeworkforlookingatthesethings,andthat’swhatwe’vegottoremember.

TheBuddhasaidtolookatthebodyinandofitself;feelingsinandofthemselves—“feelings”heremeaningfeelingsofpleasure,pain,andneitherpleasurenorpain;mind-states,whichiswheremoods,emotions,andopinionsallcomein;andthenmentalqualities—specificmentalqualitiesthatareskillfulorunskillfulandgointomakingupmind-states.Ineachofthesecases,theBuddhagivesyouaframeworkforlookingatthesethingsinandofthemselvessothat,forthetimebeing,youcantakeawaythe“my”and“mine,”andinsteadlookatthesethingsasevents,aspartofacausalchain.Wheredothesethingscomefrom?Wheredotheylead?

Takefeelings,forinstance.Therearefeelingsofpleasure,pain,andneitherpleasurenorpain.AstheBuddhapointsout,intheabstract,there’snothingreallywrongeitherwithpleasureorpain.Buttherearespecificpleasuresthatareworthcultivatingandspecificpleasuresthatarenot.It’sthesamewithpains.Alotofpainsaretotallyuseless.TheBuddhagivesanexampleofallthepainthatwentintothehugesacrificeskingsandqueensusedtoperformbackinhistime.Theywerepainfulinthedoingandpainfulintheresult.Thatkindofpaindoesn’taccomplishanything.

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Thentherearepleasures.Someareworthdeveloping,othersareworthdropping.There’sthepleasureofconcentration.There’sthepleasureofbeinggenerous.Thoseareskillfulpleasures,pleasuresworthdeveloping.

For,ashealsopointsout,we’renotherejustwatchingthingsarisingandpassingawayontheirown—becausetheydon’tariseandpassawayontheirown.There’sanelementofintentioninhowweshapeourexperience.

Simplyfocusingonthebreath,you’rechangingthefeelingsinthebody.Ifyoulearnhowtoapplyyourattentiontothebreathintheproperway,youcancreatewhattheBuddhacalls“pleasurenot-of-the-flesh.”Thisdoesn’thappenonitsown.Theremaybemomentswhenitcomesandgoes,butyou’renotherejustwatchingthemoments.You’retryingtodeveloptheeaseandpleasurethatcomeswithbeingwiththebreath,tomakeitcontinuous.Andthat’sagoodpleasure,somethingworthcultivating.

Asforunskillfulpleasures:TheBuddhasaysyouwanttostayawayfromthembecauseoftheirimpactonyourmind—andthroughthat,theirimpactonyouractionsandthewayyouaffectotherpeople.

Sothisistheframeworkyou’retryingtorememberwhenafeelingcomes.It’snotsomuch,“It’smyfeeling,”or“Ilikeit,”or“Idon’tlikeit.”Thequestionis,“Wheredoesthisfeelinglead?”Thisbringsyourfeelingsandmind-statesintotherealmofrightresolve.

AstheBuddhasaid,thefirstthingthatreallygothimonthepathwashisabilitytoseparatehisthoughtsintotwotypes:thoseworthpursuingandthoseworthlettinggo.Whatwasthedistinction?Basically,thedistinctionwas:“Wheredothesethoughtslead?Whatkindofintentionismotivatingthem?Wheredoestheintentionlead?”Ifthethoughtshadtodowithsensuality,illwill,orharmfulness,hewoulddropthem—beatthemdown,actually,becausetheyledtoaffliction,eitherforhimselforforothers.That’spartofrightresolve.

Butifthethoughtswerethoughtsofrenunciation,goodwill,orharmlessness,he’dallowthemtoroamaround,becausetheycausednoaffliction.That’srightresolve,too.Hesaiditwaslikewatchingovercattleduringthedryseason,whenthere’snodangeroftheirgettingintothecrops.Allyouhavetodoisjustbemindful:“Okay,they’rethere.Rememberthatthey’rethere.”Thatwasit.Buthenoticedthatifyoucontinuedthinkinginthoseways,eveniftheywereskillful,itwouldeventuallytirethemind—andwhenthemindistired,it’snotonlywearisome.Itcanweakenitselfsothatitcan’tkeepitsunskillfulthoughtsincheck.That’swhyhebroughtthemindtoconcentration.

Thesameprincipleappliestoallthedifferentthoughtpatternsandmind-statesthatcangothroughthemind.Youhavetofigureoutwhichonesyoucanallowtoroamaroundandwhichonesyou’vegottobringundercontrol—and

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specifically,whichkindofthinkingisusefultogetthemindintoconcentration.Ifyourenergylevelisdownandthemindisgettingdepressed,whatcanyoudotoliftyourspirits?Whenthemindiswiredandscatteredallovertheplacewithlotsoffreneticenergy,whatcanyoudotocalmitdown?Ifthemindisn’tconcentrated,whatcanyoudotogetitconcentrated?Ifthemindisn’tinanexpansivestate,whatcanyoudotoexpandit?

ThesearethequestionstheBuddhahasyouask.Thisistheframeworkyouwanttokeepinmind.Thisisyourframeofreference;thisiswhereyouwanttoestablishyourmindfulness.

It’sthesamewithmentalqualities.Thehindrances?Youwanttorecognize:“Thesearehindrances.”Sensualdesirecomesupand,alltoooften,wedon’tthink,“Thisisahindrance.”Wethink,“Let’srunwithit.”Thoughtsofillwillcomeup.Wecanthinkofalltheharmthatotherpeoplehavetodoneus,andwecanstewinthatforquiteawhile,thinkingthatwe’reperfectlyjustifiedinwantingtoseethosepeoplesuffer.Themindgetssleepy?Youtellyourself,“Ah,asignthatI’mgettingdrowsy.I’mgettingtired.Ineedtorest.”Inotherwords,yousidewiththehindrancesbecausethey’reyours.TheBuddhawantsyoutotakeoffthatlittlelabelof“me”andsay,“Okay,lookatthissimplyintermsofthisframework;keepthisframeworkinmind.”Ifanyoneofthesefivehindrancescomesup,it’ssomethingyouwanttounderstandsothat,throughunderstandingit,youcandropit.

Thisiswhereanothermainaspectofmindfulnesspracticecomesin,whichisardency.Whatcanyoudotodeveloptheskillfulstates,andwhatcanyoudotogetridoftheunskillfulones?Youwanttokeepthatinmindaswell.Whateverlessonsyou’velearnedinthepast,trythemallout.Andifnothingseemstowork?Thentrytouseyouringenuitytofigureoutwhat’swrong.Keepwatchinguntilyoucanseetheconnectionbetweenaparticularmind-stateandwhat’sgivingrisetoit—andthen,howyoucancutitoffatthesource.

Asforthefactorsforawakening—mindfulness,analysisofqualities,persistence,rapture,calm,concentration,andequanimity—howdoyougiverisetothem?Howdoyourecognizethemwhenthey’rethere?Sometimestheycomeasjustlittleseedsorlittletinysprouts.Howdoyourecognizeamomentofconcentration,amomentofmindfulness?Howdoyourecognizethepotentialforrapture?Youwanttolookforthesethings.Learnhowtorecognizethemandnurturethemwhenthey’rethere.Whenyou’rehavingtroublesettlingdown,whereinthebodyisthereasenseofcalmorserenity?Ifyou’realltiedupintension—say,inyourhead—whichpartofthebodyisnottense?Focusthere.

It’slikethatoldbook,DrawingontheRightSideoftheBrain,whichrecommends,whenyou’redrawingaface,insteadofdrawingtheeyes,thenose,andthemouth,thatyoudrawthespacesbetweenthemouthandthenose,

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betweentheeyesandthenose,betweentheedgeofthehairandtheeyebrow,andsoforth.Inotherwords,focusonthespacesyoutendtoignore.You’llfindthatyoucandrawmuchmoreaccuratepicturesbecauseyoudon’tletyourpreconceivednotionsoftheshapeofaneyeoranosegetintheway.Youdon’thavepreconceivednotionsabouttheshapeofaforeheadortheshapeofthespacebetweeneyebrowsandeyes.Thosearetheareaswhereyoutendnottofocus.Sobyfocusingontheareaswhereyoutendnottolook,youfindthere’saspace,andyoucandrawtheshapeofthatspacewithafresheye.Yougetamuchbetterpicture.

It’sthesamewithareaswheretherearebandsoftensioninthebody.Youdon’tfocusonthem;youdon’tconnectthemup;youfocusonareasbetweenthem,wherethingsaregoingwell.The“goingwell”heremaynotbeallthatimpressivetobeginwith,butifyougiveitsomespace,giveitsometime,it’lldevelop.Oneoftheadvantagesofthekindofmindfulnesspracticethatencouragesyoutobeacceptingandequanimousandpatientisjustthat:Youdeveloppowersofpatienceandequanimity,sothatwhenyoucan’tfiguresomethingout,youhavethepatiencetowatch.Andwhenyou’vefiguredoutsomethingandyouknowit’sgoingtotaketime,well,youhavethepatienceandequanimitytostickwithit.

Butmindfulnesspracticedoesn’tstopwithequanimity.Equanimityissimplyoneoftheelementsofthepractice.Rememberthatmindfulnessistherememberingandtheframeworkyou’retryingtokeepinmindsothatyourecognize,whensomethingcomesupinthemind,whatyoucandowithit—forexample,whenit’sskillfultobeequanimousandwhenit’snot.Thisway,mindfulnesspracticefitsultimatelyintothefournobletruths.Eachtruthhasaduty.Whensomethingcomesup,isitpartofthetruthofstress?Okay,remember:Whatdoyoudowithstress?Youtrytocomprehendit.Youtrytoseewheretheclingingis—whichparticularaggregateyou’reclingingto—andthenyoulearnhowtodepersonalizethesethingssothatyoucangettheupperhand.

Partofyoumayresist,thinking,“Well,thisisme.Thesearemyfeelings.Thisisme,mine”—whatever.Butwhat’shappenedisthesethingshavetakenyouover.You’reenslavingyourselftothesethings:theclingingsandthethingsthatyouclingtosomuch.Throughyourtakingpossessionofthem,theytakepossessionofyou.

SowhattheBuddha’sgivingyouisaframeworkforfreeingyourself.Itrequireseffortandardency,butit’salltothegood.It’sinthiswaythatmindfulnessguidesrighteffortandleadstorightconcentration,andtoalltheotherrightelementsofthepaththattakeyoutofreedom.

Sorememberthis:Mindfulnessisaboutremembering,holdingacertainframeworkinmind,andthenusingthatasaguidetowhatneedstobedonewith

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whatevercomesup.Andyou’renotjustwaitingforthingstocomeupwilly-nilly.Yourealizethat

certainthings,whentheycomeup,youhavetoletgo.Youhavetogetridofthem.Otherthings,whentheycomeup,youwanttoencourage—tokeepthemgoingsothattheycangrow.AstheBuddhasays,thisiswhatitmeanstohavemindfulnessasyourgoverningprinciple:notjustwatchingthingscomingandgoing,butrealizingthatsomethings,whentheycome,shouldbeallowedtogoreallyfast.Inotherwords,yougetridofthemasquicklyandeffectivelyasyoucan.Otherthings,skillfulthings,thathaven’tyetcomeshouldbeencouragedtocomebecausethey’rehelpful.Iftheydon’tariseontheirown,youremembertomakethemarise—andtotrytokeepthemfrompassingaway.

Sorememberthis,becausethisistheframeworkthathelpsyoufindfreedomfromallthethingsyouusedtolayclaimto.Butthen,whenyoulearnthatyoucanpulloffthatlabelof“me”or“my,”you’renotdeprived.You’refreed.

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TheGoverningPrincipleMay5,2014

InthepassagewheretheBuddhadescribesthedifferentfunctionsofthequalitiesyouwanttobringtothepath,hedescribesmindfulnessasthegoverningprinciple.Inanotherpassage,heexplainswhatthatmeans.Essentially,whenyouseethatthere’sagoodqualitythathasn’tarisenwithinyouyet,you’remindfultogiverisetoit.Onceyou’vegivenrisetoit,youtrytomaintainit.That’swhatmindfulnessdoes,sokeepthatinmind.

Thisistheexactoppositeofwhatyouoftenhear:thatmindfulnesssimplywatchesthingsarisingandpassingawaywithoutinterfering.Buthereitsdutyistoremindyou:You’vegottogiverisetoskillfulqualitiesinthemind.Andonceyou’vegotsomethingskillful,youwanttomaintainit,totrytomakesurethatitdoesn’tpassaway.

Soalwayskeepthisinmindasyou’repracticing,becausetheteachingsthattellyouotherwiseareallovertheplace.Whenweweretryingtofindagoodtranslationfor“mindfulnessofbreathing”inFrench,aFrenchBuddhologistobjectedtotherenderingthatcorrespondedto“keepingthebreathinmind”onthegroundsthat“Tosaythatyoucouldkeepsomethinginmindistosaythatthingscouldactuallylast,thatyoucouldactuallyconservethemandkeepthemgoing,whereaseverythingarisesandpassesawaymomentarily.”Thatstatementisarealmisunderstandingoftheteachingoninconstancy.

Yourdutywithregardtothefournobletruthsistocomprehendsuffering,abandonitscause,realizeitscessation,anddevelopthepath.To“develop”meansthatyougiverisetoit;andonceit’sthere,youkeepitgoing.That’sthefunctionofdesireandrighteffortaswell:thedesiretoabandonunskillfulqualities,todevelopqualitiesthatareskillful,andonceyou’vegotthemthere,tokeepthemgoingandtokeepdevelopingthemsothattheygetbetterandbetter.Thismayseemtobefightingagainstinconstancy,stress,andnot-self—andthat’spreciselywhatitis.We’retryingtocreateastateofmindthatlasts,that’seaseful,andthat’sunderyourcontrol—toseehowfaryoucangointhatdirection.Thisrequiresaspecialsetofskills.Youwanttomaintainthegoodthingsyou’vegot,andthatmeansrecognizingthemforwhattheyare.

Intheverybeginning,concentrationcomesinlittletinypieces—momentsofstillness,momentsofclarity,momentsofease.Youwanttolearnhowtorecognizethem,evenasyou’rejustworkingwitheachin-and-outbreath.Where

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inthebreathisitcomfortable?Whereisitnot?Canyousmoothouttheuncomfortablepartswhilemaintainingthecomfortableonesandlearninghowtoappreciatethem?

That’soneofthefunctionsoftheteachingonemptiness:Whenyourealizethatyourmindhassettleddowntoacertainextent,yourealizethatit’semptyofalotoftheburdensandtroublesithadbefore.TheBuddhamakesacomparisonwithleavingavillageandgoingintothewilderness.Yousitdowninthewildernessandyourealizeallthehustleandbustleoflifeinthevillageisnotthere:Theconcernsaboutpeople,theconcernsaboutyourbelongings,arenotthere.There’sjustthelesserdisturbancethatcomesfrombeinginthewildernessandperceivingitaswilderness.

Thenyoulearnhowtodropthatperceptionbecause,afterall,theperceptionofwildernesscontainsperceptionsofdangers.Soyoudroptheperceptionofwildernessandjustthinkaboutearth.Everythingthat’sthereisjustearth—theearthinyourbody,theearthintreesaroundyou,thelandaroundyou.Eveniftherewereananimalthatwouldcomeandeatyou,thatwouldbeearth,too—justeartheatingearth.Whenyouthinkinthoseterms,there’salotlesstogetconcernedabout,because,afterall,it’snoteatingyou,it’seatingthebody.Butyoudon’teventhinkaboutthosedetails;youjustthinkabouttheearth-nessofeverything.That’sanevenmorerefinedstate.

TheBuddharecommendsthatbeforeyoutrytomoveonfromthat,youfirstlearntoappreciateit:Noticethatthere’salesseningoftheburdenofstress,there’sagreatersenseofopenness,andindulgeinthat,delightinthat,becausethisiswhatgivesenergytoyourpath.

Soasyou’refocusingonthebreathhere,keepthesameprincipleinmind.Whatevereasethereis,appreciatethat,cuppingitinyourhands,protectingit.Itmayjustbeonespotinthebodytobeginwith,butthinkofitaslikeasmallfirethatyoutrytolightinthemidstofawindyplain.You’vegottouseyourhandstocupwhateverlittleflameyou’vegottoprotectitfromthewind.Therewillcomeapointwhenthefireisstrongenoughthatyoudon’thavetocupitquitesoclosely.Youcanpullbackabit,butyoustillhavetodowhatyoucantoprotectit,becausethewindisblowing.It’sanopenplain.Soyouputupapieceofmetalorapieceofwoodorsomethingtosheltertheflame.Youkeeplookingafterit.Thisprincipleofmaintainingisveryimportantbecauseit’sonlywhenyoumaintainconcentrationthatitcanreallydevelopintoastrength.Soyoualwaystrytokeepthisinmind:Takethatsenseofwell-beinganddowhatyoucantokeepitgoing.

ThisiswhereAjaanLeerecommendsthat,whenyou’reevaluatingthebreath,younotonlylookatwhereit’scomfortableandadjustittomakeitcomfortable;butthenalso,whenitiscomfortable,youtryandgetsomeuseout

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ofit,becausethatamplifiesthesenseofwell-being,atthesametimemakingitmoresolid.Thinkofyourawarenessfillingthewholebody.Thebreathenergyfillsthewholebody.Youmightaskyourself—holdingtheperceptioninmindthatthereshouldbebreathenergyfillingthebody—tonoticewhereit’sstrongest,wherethebreathenergyfeelsmosthealthy.Thennoticewhereit’sweak.Canyouthinkofgoodbreathspreadingfromthehealthierspotsintotheweakerones?Isthereanyblockage?Dotheenergychannelsfeellikethey’vebeensqueezedout?Aretheypinchedattheendofabreath?Thenthinkthatyoucanopen,open,openthemupandprotectthatsenseofenergy.Onceyourealizethatit’sthere,holdontoit.Again,“holdingonto”itisnotlikegrabbingholdofit,it’smorelikeprotectingit,cuppingitinyourhands.Protectitfromthewindsoutthere,becausewindscancomefromalldirections.

Forexample,dealingwithotherpeople,yousuddenlyrunintotheirenergies.Oryougotocertainplaceswheretheplaceitselfhasstrangeorunfriendlyenergies.Youdon’twantthemtoinvadeyourspace,soyoutrytoprotectyourself,becausethebreath,asitflowsthroughthebody,islikeanelectriccurrent.Itcreatesamagneticfieldaroundthebodythatcanactasaprotectionagainstnegativeenergiescominginfromoutside.Thatway,eventhoughyou’redealingwithdifficultpeople,youdon’thavetoinhaletheirdifficulty,youdon’thavetoabsorbtheirdifficulty,youdon’thavetoletitcomeandoccupypartsofyourbody.Youweretherefirst.You’vegotthisprotectiveshield.

It’swhenyousensethisthatyourealizethevalueofmaintaining.Thisgivesthemindagood,safeplacetostay.Youbecomemoreandmoresensitivetowhat’sbeeninvadingyourspaceallalongandnowyoudon’thavetosufferfromit.You’vegotsomethingtohelpyoubattleagainstthosenegativeenergies,bothwithinandwithout.Sooncethingssettledownandtheyfeelgood,trytomaintainthat.

Now,therearetimeswhenyouhitsomethingreallygoodandyougetsoexcitedthatyoudropit.It’snotsomuchthatthedesiretokeepitgoingisabadthing.Afterall,that’spartofrighteffort.Thetrickliesinlearninghowtomakethatdesireskillful,rememberingthattokeepitgoingrequirescertaincausesthatyou’retryingtolearn;andthatgettingthemindinplaceandkeepingitinplacearetwodifferentthings.Thekeepingrequiresalittlebitlessenergy.It’samoreconsistent,looking-afterkindofenergy,ahovering-aroundkindofenergy.Butit’ssomethingyou’vegottodocontinuouslyforittoreallygetthebestresults.Soyoufocusthedesireonlookingforthecausesandmaintainingwhatcausesyoucan.

Trytobegentlewiththeconcentration.Learntoappreciateit.Learntotreatitwithcare,becausewhenyoulookafterit,it’lldoalotofgoodthingsforyouaswell.It’slikethatstoryofthelionandthemouse.Thelioncatchesthemouse

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andthemousepleadswithhim,“LetmegoandmaybesomedayI’llbeabletohelpyou.”Thelionissoamusedbythemouse’sofferthatheletsitgo.And,ofcourse,lateronthelioniscaughtinthelargehunter’snet,andthemouseisabletocomealongandchewthenetandfreethelion.Sothislittlebitofconcentration,thislittlespotofbeingcenteredhereinthebody:Ifyoulookafterit,maybesomedayit’llbeabletosetyoufree.

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TheEasyWayOutJuly28,2015

AstheBuddhasaid,we’reallbornintothisworldwithanarrowstuckintoourhearts:thearrowofsuffering,greed,aversion,delusion.Weallwanttofindawaytotakethearrowout.

Someofus,ofcourse,don’trealizethatthearrowisthere.Wefeelthepainbutwethinkthatit’scomingfromsomethingelse.

Wegrowupwhenwereallyrealizethat,okay,thearrowishere,andthatwe’retheonesshootingourselves.

There’sanotherdiscoursewheretheBuddhasaysthatwheneverphysicalpaincomes,it’slikeonearrowbeingstuckinus—andthenweshootourselveswithanotherarrow.Oractuallyit’smorearrowsthanthat:awholequiverofarrows—beingupsetaboutthepain:“Whyisthishappeningtome?Whyisthissufferinghappeningtome?Whycan’tIgetridofitrightaway?”Andallthosearrowsjustmaketheproblemworse.

So,ashesaid,thereisapathfortheextractionofarrows—whichisthenobleeightfoldpath.This,healsosays,istheonlypath.Sometimesyoulookatthepathanditseemslonganddifficult.We’dliketoseeashorterpath,aneasierpath—we’dliketofindtheeasywayout.

Butthisistheeasywayout.Ifwecanstripawayallthecomplicationsthatweaddtothepath,wefindthatitactuallyisaneasypath:easyforthegoodsideofthemind.It’saskingyoutodothingsthatarehonorable,thingsthatarenoble,thingsthatfeelreallygooddeepdowninsidewhenyoudothem.

Soaskyourself,“Whatobstaclesareyouputtinginyourownway?”Andbepatientbutpersistentinlearninghowtoputthemaside.

Thedifficulty,ofcourse,isthatalotoftheseobstaclesarethingsthatweidentifywith.

IwasreadingaDhammatalkbyAjaanMahaBoowatheotherdayandhewastalkingabouthowtheproblemwiththedefilementsiswethinkthey’reus,andtheideaofremovinganyofthosedefilementsislikecuttingoffanarm,takingoutyourliver,takingoutthingsthatyouthinkarevitaltoyou.Animportantpartoftheskillofthemeditationislearningtoseethemassomethingseparate,thattheyreallyaren’tyou.Youdon’treallyneedthem.

Soyouwanttodevelopapartofthemindthatdoesn’tidentifywiththem.

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Learnhowtoidentifywiththepartthatwantstobeonthepathandisnotlookingforshortcuts.Becausealltoooftentheshortcutsshort-circuiteverything,andthesignspointingtotheshortcutswereputtherebythedefilementsthemselves.

You’vegotthisbreath,thenyou’vegotthenextbreath.Wecan’ttakeashortcuttothelastbreathofthehourwithoutgoingthroughallthebreathsin-between.Ifyoutrytofindsomeotherway,you’rejustcreatingmoreandmoredifficultiesforyourself.Andyetthisiswhatthemindlikestodo:Itfindsotherthingstothinkabout,otherplacestogo—anythingbutstayingrighthere.

Asaresult,itdoesn’tgetanywherenew.Afterall,thisisapaththatnotonlytakesoutthearrowsintheheartbutalsohelpsyoutorealizethingsyouhaven’tyetrealized,toseeandexperiencethingsyouhaven’tyetseenorexperienced,toattainsomethingyou’veneverattainedbefore.Ittakesyoutosomeplacethat’sreallyspecial.

Sosometimesitrequireslearningsomepatience;othertimesitrequireslearningpersistence.Alltheunglamorousbutgoodqualitiesofthemindgettoplaytheirrole—likethehouse-elvesinHarryPotter.They’renotveryglamorous;theyseemtobeveryminor.Butitturnsoutthatthey’reessentialtotheplot.

Thesamewithpatience,persistence:stickingwiththisbreathandthenthisbreath.And,oh,herecomesanotherbreath:Well,stickwiththatone,too.Andthen,here’sanotherone.Theremaynotbethatmuchdifferenceamongthem,butifyoustaywiththem,youbegintoseethattherearedifferences.

Andthisisanimportantelementinlearninghowtodevelopyourowndiscernment.Youcantakeotherpeople’sbeautifulconcepts—emptinesssoundswonderful,Onenesssoundswonderful,interconnectednessallsoundswonderful—butthey’rejustwords,ideas,perceptions.You’vegottolearnhowtoquestionperceptionsaspartofthepractice—andyouneedtodevelopyourownsensitivityifyou’regoingtoseethingsasthey’reactuallyhappening.

Thatmeanslookingatthingsthatmaynotseemallthatdifferenttobeginwith,butthenasyougetusedtothemyoucansee,“Oh,thisisdifferent.Thisbreathwasdifferentfromthatone.Thismind-stateisdifferentfromthatone.”Youwanttobeabletoseewhenthere’smorestressinthemind:Okay,whatdidyoujustdo?Sometimeswhatyoujustdidwasaverysubtlething.

Thisiswhythepathisgradual.TheBuddha’sanalogyisofthecontinentalshelfoffofIndia.Itgradually,gradually,graduallyslopesdownward,andthenfinallythere’sasuddendrop-off.Thesuddendrop-offhappensbecausethedeathlessisalwaysthere.Whatmakestheprocessgradual,though,isthefactthatyourabilitytodiscernthesethingscandeveloponlygraduallywithpatience,withpractice,asyoursensitivitiesdevelop.

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Wetendtothinkofwisdomasconceptsbutit’sactuallyamatterofsensitivity,noticingwhensomethinghashappened,noticingwhensomethinghasbeendifferent,seeingminordistinctions.What’sthedifferencebetweenadesirethat’spartofthepathandadesirethat’sacauseofsuffering?Youcanprobablydescribeitinwordsifyou’vebeenreadingthetexts,butactuallytoseeitactinginthemind:That’sadifferentmatterentirely.

Andsothepurposeofthispracticeistomakeyoumoresensitive.WhentheBuddhadescribesthestepsofbreathmeditationinallthedifferenttetrads,that’sbasicallywhatitis:traininginsensitivity.Firstyousensitizeyourselftoaparticularaspectofyourexperience.Thenyouask,“Towhatextentareyoufabricatingthiselementofyourexperience?”Thenyoutrytonotice,whenyou’refabricatingthataspect—suchaswiththebreathorwithfeelingsorwithyourmind-states—whichwaysoffabricatingaremorestressfulandwhichonesareless?Whichonesaddaburdentothemindandwhichonestakeaburdenoff?Thenyoucalmdownthefabricationtomoveinadirectionoflessandlessstress.

It’ssensitivitytraining.You’rebecomingsensitivetotheactionsinyourmind:thingsyou’vebeenlivingwithallalongbutyoudon’treallyseeclearlybecauseyou’vebeenlookingattheminanotherwayorjustlookingpastthem,lookingthroughthem.

Theseeventsthatcomeupinthemind:They’relikesigns,afingerpointingsomeplace.Andformostofus,whenweseethefingerpointing,welookinthedirectionthefinger’spointing.Butaswemeditate,we’relearningtoturnaroundandlookdirectlyatthefinger:Whatisthatfinger?Who’spointing?Why?Andisitgoodtofollowthefingerornot?

Thesearethingsyouneedtolearnhowtoperceiveforyourself.Theinstructionsarethereandthey’reallcomplete.Youcan’tlookforanyhiddenteachingsthatwouldmakethemeasier.TheBuddhalaideverythingoutasclearlyaspossibleandassimplyaspossible.

Thisistheeasywayout.Justmakesurethatyoudon’taddanyunnecessarycomplications.

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TheSportofWisePeopleJune19,2015

AjaanFuangoncecalledconcentrationpractice“thesportofwisepeople.”Likeanysport,it’ssomethingyouwanttodowellbutyoualsowanttoenjoyyourselfwhileyou’redoingit.Soyou’vegottofindthatrightbalancebetweenstickingwithit,masteringthetechnique,andhavingsomefunintheprocess.Otherwiseitgetsgrimandserious.Ofcourse,ourpurposeisserious,thepracticeisserious—we’redealingwithabigproblem,theproblemofsuffering—butifyou’regrimaboutthepath,thatgrimnessbeginstogrindyoudown.Soyouhavetolearnhowtodevelopalightattitudearoundwhatyou’redoing.

Oneoftheskillsofmeditationislearninghowtogladdenthemindasyou’repracticing.So,whatwouldgladdenyourmindrightnow?Maybesomethoughtsofgoodwill.Trytothinkofsomeoneyou’veneverextendedgoodwilltobeforeandspreadgoodwilltothatperson.Youmightwanttochoosesomeonealittlebitchallenging,andtakeitasyou’dtakeachallengeinanysport:Here’saproblem,here’sadifficulty,buttheremustbeawayaroundit,andyou’regoingtofindit.Thisisoneofthehallmarksofpeoplewhoarenotjustgoodataparticularsportbutreallygood.Oncethey’vemasteredoneproblem,theyfigureoutwherethenextproblemis,andthenext,andtheytakejoyinposingquestionsandlearninghowtoanswerthem.

Onceyou’vespreadthoughtsofgoodwill,thenextquestionis,howareyougoingtostaywiththebreath?Wherewouldbeafunplacetofocusonthebreathrightnow?Someplaceyouhaven’tthoughtofbefore,somethingnew,somethingdifferent.AjaanFuangwouldsometimestalkaboutthinkingofapoleoflightinsidethebody,extendingdownfromthemiddleofthehead,downthroughthespine.Asyoubreathein,thinkofthebreathcominginfromalldirectionsintothatpoleoflight,andasyoubreatheoutthinkofitgoingoutinalldirectionsfromthatpoleoflight.Thisway,you’renotstayingwithjustonespot.You’vegotalineinthebodyforyourfocus.

AnothertimeIheardhimtalkingaboutbreathingintoyourbones—thinkofallthebonesinthebodyandthebreathenergygoingintothemarrow.

Whatthismeansisthatyou’vegottoventilatethemindalittlebit.Otherwise,itgetsstagnantlikethehutsherewhenthey’reclosedduringtheheatoftheday.I’vebeengoingintotheemptyhutsandopeningthemupintheeveningandthey’rereallystuffybecausethere’snocirculationatall.Sometimes

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thetemperatureinsideisactuallycoolerthanthetemperatureoutside,butbecausenothingismoving,becausethere’snoventilation,itfeelshotter.Andthemindcanbethatway,too.Ifyou’vegotaparticularideaaboutthemeditationinmindandyoujusthold,hold,holdtoitanddon’thaveanyopportunitiesforchangingthingsalittlebit,itgetsstuffy.Sothinkofthingsthatwillgladdenthemind,thingsthatwillbringsomenoveltytoyourmeditation,andthatwayyougiveyourselfsomestayingpower.

Also,thinkaboutthingsyou’recarryinginfromthedayorcarryinginfromotheraspectsofyourlife.Canyouletgoofthem?Alotofthingsweholdontoasbeingreallyimportantinlife:Wedefineourselvesaroundthem,butifwecan’tletthemgoatall,it’slikehavingamusclethat’stensedupallthetime.Sothinkofsomethingyoutellyourselfwouldbeimpossibletoletgoofandthenseeifyoucanputitdownforrightnow.Thinktheoppositethought.

LikethatcharacterinThroughtheLookingGlasswhosaidhelikedtothinkaboutthreeorfourimpossiblethingseverymorningbeforebreakfast:Thinkofsomethingthatwouldbeordinarilyimpossibleforyoutoletgoof,somethingyouwoulddefineyourselfaround,andseeifyoucanun-defineyourself,atleastforthetimebeing.Afterall,everythingyou’reholdinginmindrightnow,you’llhavetoletgoofatsomepoint—allofyourperceptions,allofyourideas.Whenthetimecomestoleavethebody,you’regoingtohavetoleavealotofthosebehindaswell—andit’sgoodtogetpracticeinlettinggo,becausethepathrequiresstayingpower,andthetricktostayingpowerliesinlettinggoofthingsthatarereallyunnecessary.

It’slikegoingcamping.Ifyouwanttohikeforalongtime,youtakealightburden:thelightertheburden,thelongeryoucanhike.Butmostofushavetoomanythingsinourknapsack—we’reafraidwe’regoingtomissthislittleconvenienceorthat,we’vegottoholdontothis,holdontothat—andasaresultwehardlygetawayfromthetrailheadatall.

Sowithanydistractionthatcomesupinthemeditation,justsay,“Letgo,letgo,letgo.”Youholdontothebreath,orwhateveryou’vetakenasyourobject,andjustsaytoyourself,“That’sit,that’sallI’mgoingtoholdonto.”Andhavealightattitudetowardit.AsAjaanFuangwouldsay,youplaywiththemeditation.Butyoudon’tplayinadesultoryorscatterbrainedway.Youplayinthesamewaythataprofessionalsportspersonwouldplayatasport—youkeepatit,keepatit,keepatit,butfindwaysofmakingitinteresting,waysofmakingitchallenging,andlearnhowtoencourageyourselftobeupforthechallenge,toenjoythechallenges.Thisiswhatgivesyoustayingpower.

I’vebeenworkingonaprojecthavingtodowithhumorinthePaliCanon.Therearetwobasicwaysit’sused.Oneistoletgoofthevaluesoftheworld,toencourageyounottobeimpressedbythingsthatpeopleintheworldare

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generallyimpressedby,suchasthefactthattherearedevasoutthere.Therearesomepeoplewhothink,“Wow,ifIgettotalktoadevaImustbereallyspecial.Thedevamightgivemeimportantinformation.”Well,theBuddhahasyouquestionthat,bypointingoutinahumorouswaythattherearealotofdevaswhodon’treallyknowverymuch.

Oryoumightthinkthatpeoplewhoarerichandwealthyandpowerfulhavesomethingthat’dbeworthaspiringto—well,youlookatthelivesofthekingsinthetimeoftheBuddha.Foralltheirpower,theyhadalotoftheproblemsthateverybodyelsehas:nothingspecialthere.Infact,theyhavealotofproblemsthatordinarypeopledon’thave.Peoplewhowantashareoftheirpowerwillfeelnocompunctionaboutlyingtothem.

Sousethediscernmentofhumortogiveyourselfasenseofdistancefromthevaluesoftheworld.Youcanstepbackandrealize,“I’mnotenmeshedinthosethings;Idon’thavetobeenmeshedinthosethings;thosearethingsthatIdon’thavetobelieveinorbeimpressedby”—andthere’salightnessthatcomesfromthat.

Theotheruseofhumoristolookatthepracticeassomethingenjoyable.There’sareallyniceimageofabullelephantwho’stiredofbeinginaherdofelephants:Whenhegoesdowntobathe,alltheotherelephantsbumpupagainsthim.Hetriestodrinkclearwater,butalltheelephantshavemuddiedthewater.Sohegoesoffaloneandbatheswithoutanybodybumpingintohim.Whenhedrinkswater,it’sclear.Wheneverheitchesanywhere,hetakesabranchoffatreeandscratcheshimselfwithit.AndtheBuddhainterpretsthisimageasbeinglikeapersonwho’sgoingofftomeditate:Youuseyourconcentrationtoscratchwhereveryoufeelanitch.

So,wheredoesyourminditchrightnow?Wheredoesyourbodyitchrightnow?Canyouusethebreathtoscratchit?Canyouusewhateveryourconcentrationtopicistoscratchit?Theimageisniceandlight-hearted,andsoeventhoughwe’reseriousaboutthepractice—and,asIsay,we’redealingwithaseriousproblem,thesufferinginthemind—wewanttohavealighttouch.Otherwisethingsgetboggeddown.

IthinkI’vetoldyouabouttheEnglishmanwhowalkedacrosstheNorthwestTerritorieswaybackinthe1820s—thefirstrecordedinstanceofanEnglishpersonentrustinghislifetoabandofDene.Astheyweregoingacrosstheland,ofcourse,theywerehunting.Onsomedaysthey’dcatchsomegameandonotherdaystheywouldn’t.Onthedayswhentheycouldn’tcatchgame,hesaid,theytighteneduptheirbeltsandspenttheirtimejokingwithoneanotherastheywalkedalong,tokeepuptheirspirits.Otherwise,youstartfocusingonhowhungryyouareandyougetmoreandmoremiserableandthetrailseemsmoreandmoreimpossible.Butifyoucankeepalightspiritaboutthings,alongtrail

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becomesshorter,andaheavyloadbecomeslight.Sodowhatyoucantokeepyourspiritsupandtoenjoythemeditationasa

game.BuildingaHomefortheMindNovember25,2015Thetextsoftentalkaboutconcentrationasbeingahomeforthemind

—vihara-dhamma—theplacewherethemindcansettlein.Beforeyoucansettlein,though,youhavetobuildahouse.AndasAjaanLeesaid,theworkinbuildingthishouseliesinthedirectedthoughtandevaluation.Youfindatopicthatyouliketothinkaboutandthenyouevaluateithereinthepresentmoment.

Forexamplewiththebreath,you’vegotallkindsofin-and-outbreathingthatyoucanfocuson:long,short,heavy,light,deep,shallow,fast,slow.Oryoucanstartwiththebreathenergiesinthebody.Somepeople,inthebeginning,findthemeasiertofocusonthanthein-and-outbreath.Justscanthroughthebody.Noticewherethere’sanytensionortightness.Thinkofitrelaxing.Andthenmoveonuntilyou’vebeenthroughthebodyseveraltimes.Asyoudothatforawhile,you’llfindthatthein-and-outbreathingwillfinditsownrhythmthat’sjustrightfortheneedsofthebody.

Theimportantpointisthatyou’refocusedonthesensationsinthepresentmoment.That’swhatyou’rethinkingaboutandthat’swhatyou’reevaluating.It’snotthatyou’rethinkingaboutsomethingsomeplaceelseoranalyzingthingsinabstractterms.You’reaskingverypracticalquestions,focusedonwhatyou’redoing.Howdoesthisfeel?Isthisaplacewhereyoucansettlein?How’sthelivingroom?How’sthediningroom?Isitbigenough?Ordoyoufeelcrampedortight?You’vegottoexpandthehouse.

Thinknotonlyofthebodybutalsooftheareaimmediatelyaroundthebody.Canyousenseanenergyfieldthere?Somepeoplecan;somepeoplecan’t.Ifyoucan,howdoyoumakeuseofit?That’salotofwhattheevaluationisabout.It’slikelookingatthelumberandtheotherthingsyou’vegotforthehouse.Whatcanyoumakewiththislumber?Youmayhavehadonehouseinmind,butwhenyouactuallygetyourmaterials,youseethey’renotquitewhatyouexpected.Well,makethebestofwhatyou’vegot.

You’llfindthattherearesomepartsofthebodywheretheenergyishardtoworkwith.Well,workaroundthem.Ifthere’sablockagesomeplace,thinkthatthebreathcangorightthroughit.Ifthere’sapaininonepartofthebodyandthemoreyoufocusonit,theworseitseemstoget,askyourself,“Whatismyperceptionaddingtothepain?CanIthinkaboutthepainusingotherperceptions?”Sotheevaluationhereevaluatesthebreathandotherphysicalaspectsofthebodytogetherwithwhatyou’redoing,intermsofyourperceptions

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andthoughts,toseewhatcanbechanged.OneperceptiongamethatI’vefoundusefulisthat,ifyoufeelthatthere’sa

paininyourback,askyourself,“SupposethatpainwasactuallyapaininthefrontofthebodyandI’mmisperceivingit?”Andholdtheperceptioninmindthatit’sactuallyapaininthefront.Orifthepainisinthefront,seeifyoucanperceiveitasbeingintheback.You’llfindthattheenergiesinthebodymovearound.Sometimesevenyourposturewillchangeabit.Thepainwillchange.Andyou’velearnedsomethingaboutthepowerofperception.You’velearnedsomethingabouthowyourelatetothebody;howyourawarenessrelatestothebody.Andyoubegintorealizethere’salottoexploreinthepresentmoment.

SomeoneaskedmetheotherdaywhatIfoundinterestinginthebreath.AndIsaid,“There’sjustsomuchtoexploreintheareaofhowyourawarenessrelatestothisphysicalbodyhere.Howisitthatitcanmovethebody?Whyisitthatyourperceptionschangethewayyousensethebody?Howdoesthisallwork?”Ifyou’reinterestedinthesequestions—andhowcanyounotbeinterested?—thebreathistheidealinterfaceforwatchingtherelationshipbetweenbodyandmind.Whenyoucanexplorethingsintheseterms,you’vewonhalfthebattlerightthere,becausethenthehousewon’tbejustaniceplacewhereyourestbeforeyougolookingforentertainmentoutside.Youfindthere’salotofentertainmentinthehouse—educationalentertainment—becauseit’snotjustahouseoflumberandshingles.It’sahomeofyourawarenessinthisbody.

You’vetakenupresidenceinthisbody.You’vebeenwithitforalongtime.Sowhat’sactuallygoingonherewiththisrelationship?There’splentytostudy.Therearethedifferentelementsorproperties:earth,water,wind,fire.Breath,ofcourse,ispartofthewindelement.Oncolddayslikethis,it’sgoodtohavesomethingwarminside.Well,wherearethewarmpartsofthebody,orthepartsthatarewarmerthanothers?Thinkaboutthose.Evaluatethose.Inotherwords,seehowyoucanintegratethemwiththebreath,andspreadthewarmtharoundthebody.

Whenthiskindofevaluationbecomestootiringforyou,letyourselfrest.Youworkatbuildingthehouse,butyoucan’twork24/7,sorestinwhatyou’vegot:acornerofaroomthatyou’reabletomakecomfortable,eventhoughtherestofthehouseisunfinished.Convinceyourselfthatit’sgoodenoughforyoutostayhereforawhile.

Someonewastellingusaboutameditationteacherwho’dgetintodifferentlevelsofconcentrationbutwouldn’tstaythereverylongbecause,althoughtheywerepleasantatfirst,theywouldn’tstaypleasantformorethanafewminutes.That’snotrightconcentration.Rightconcentrationhastobeaplacewhereyoucansettledownandstay,incomfort,forlongperiodsoftime.Soevaluatethings.Checktosee:Istheamountofpressureyou’reputtingonthebreathsomething

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youcouldapplycomfortablyforalongperiodoftime,orareyoupushingtoomuch?Ifit’stoomuch,okay,backoffabit.Trytofindoutwhat’sjustrightthatcanstayjustright,somethingyoucanstickwithforlongperiodsoftime.It’snotthatyou’regoingtopush,push,pushandthenbreakthroughtosomething.Yousimplystayandlearnhowtobebalancedrighthere.Whenthingsareinbalance,theyopenup.Theydon’topenupwhenyoupushthemtoohard.

Themorepreciseyourawarenessofwhat’sgoingon,themorepreciseyoursensitivitytowhat’sgoingon,thenthemoresolidandbalancedthebreathbecomes—andthemoresolidandbalancedyourconcentration.

Sowe’reevaluatingthebreathandevaluatingthewaythemindrelatestothebreath.Whenasenseofpleasuredoescome,youevaluatewhattodowithit.Howdoyouspreaditwithoutruiningit?Ifyoupushonittospreaditaround,that’snotgoingtobepleasantanymore.Pleasurehastoradiate,toglow.Sometimesit’llflow.Butyoucan’tpushit.Allyoucandoisopenupthedifferentchannelsofenergy,orthespotswherethingsaretightandblocked,andseewhathappens.Thisishowyoucandevelopaplacewhereyoucansettleinandstay.

Andwhentheworkisdone,youcanputasidethedirectedthoughtandevaluationandrestcomfortablyindeeperlevelsofconcentrationbecausethewholebodyhasbeenworkedthroughandcleanedout.It’sasifdirectedthoughtandevaluationaresweepingthroughthebody,gettingridofallthecobwebs,gettingridofallthedust,throwingoutthejunkthatcluttersyourway.Whenthosethingsaregone,youcansettleinandbecomeonewiththebreath:unificationofawareness,astheBuddhacallsit.There’sasenseofflowandthere’snosensethatyouhavetodirectitorthattheflowisgoingtostop.Itjustflowsandflowsandyou’rerightthere.TheBuddha’simageisofalakethat’sfedbyaspringwellingup.OneoftheThaiajaanscalleditstillflowingwater—themindisstill,butthere’sasenseofflowinthebody.Andyouallowthattomature.Yousettlein.

Thenextstepinmakingyourhomemorecomfortableistousealittlebitofdirectedthoughtandevaluationtotakeyoutodeeperanddeeperlevelsofconcentration.Yousettleintoonelevel,andthenyoubackupabittoseewherethere’sstillsomedisturbanceonthatlevel.It’slikeadoggettingreadytoliedowntosleep.Itliesdownandthenfeelsarootorastonethat’sgettingintheway.Soitgetsup,circlesaroundandfindsit,scratchesitaway,andthenliesdownwithanevengreatersenseofease.

Youdon’thavetocountthelevelsofconcentrationyougothrough.Juststartaskingyourselfthesequestions:Where’sthedisturbanceinhere?What’scausingit?CanIdropthecause?Thisiswhattheworkisallabout:settlinginandthenrealizing,okay,it’snotquiteright.Backupalittlebit,checkthingsout,evaluate

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alittlebit.Youcansensewhat’swrong.Okay,fixthat.Andthensettleinagain.Andifyoudon’tseeanythingwrong,stayrightthere.Letthemindgainasenseofease,gainasenseofwell-beingfromsettlingin.

AstheBuddhasaid,youwanttoindulgeinthesenseofwell-beingbecauseit’snourishingforthemind.AjaanFuangcalleditthelubricantofourpractice.Itkeepsthingsflowing,keepsthingsrunningsmoothly,withoutalotoffriction.Yougetagreaterandgreatersensethatyoureallybelonghere.Thisisagoodplacetobe.Youfeelnoneedtomove.

Somepeopleareafraidthatwhentheygetintoconcentration,they’llgetstuckthereandwon’tbeabletogetout.Actually,youcangetoutveryeasily.Concentrationisoneoftheeasiestthingsintheworldtoleave.Thestucknessthatthey’reafraidofisthefear—andit’salegitimatefearforpeoplewithaddictivetendencies—thatthey’llcravethissomuchthatthey’llgetoverlyupsetaboutanythingthatdisturbsit,thatthey’llalwayskeeprunningawaytoconcentration,withoutdealingwiththeissuesoftheworldortheirowninnerissues.Thatcanbeaproblem.Butfirstdeveloptheconcentration,becausethoseproblemscanbesolved.

Theproblemthatcan’tbesolvedisifyou’reafraidtodotheconcentrationanddon’tdoit,orifyou’reafraidtosettlein,orifyou’reafraidtostay.Rightconcentrationhastoinvolvefindingaplacewhereyoucanstayforlongperiodsoftime,becausetherearealotofissuesinthemindthatyouwon’tbeabletounderstandunlessyouwatchthemsteadily,continuouslyforlongstretchesoftime.

Aswedealwiththetroublemakersinthemind—thedefilementsandotherunskillfulqualities—youhavetobealerttotheirtricks.Andonlyaverysteadygazecanseethroughsomeofthosetricks.Sothisiswhatyouneed.Findanobjectthatyoucanstaywith.Andifit’snotquiteright,evaluateitandadjustitsothatitbecomesright—somethingyoucanstaywithforlongperiodsoftimewithoutalotofinandout,inandout.It’slikeridinginacar.Ifthedriver’sfootisn’tsteadyontheaccelerator,itgoesupanddown,upanddown,andtherideisjerky.Youwantasmoothridesothatyoucanreadinthecar.Youwanttobeabletosettleinsothatyoucanstaysteadilyhereandreadyourownmind.

Andasforwhateverlevelofjhanaitmightbe,youcanputthosequestionsaside.Rightconcentrationisnotfocusedonjhana.It’sfocusedonanobjectlikethebreath.Thequalityoftheconcentration,thejhanaitself,comesfrombeingreallysettledanddoingyourproperconcentrationworkwiththebreathandyourperceptionssothatyoucansettleinwiththebreathevenmore.Youwantaqualityofawarenessthatallowsyoutobesteadyandtowatchsteadilythingsthatareverysubtle,toseehowthey’reconnected.Thisconnectionmaytakeawhiletodetect,tounderstand.So,trytogetintoastatethatcanstaysteadilyhere.

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Ifyoucandotheworkyouneedtodo,it’llgofurtherthanconcentrationandleadyoutosomethingthat’sevenmoresolid—anevengreaterrefugethanyourlittlehomeofconcentration.Thinkofconcentrationasalittleshackthatyoubuildonthesideofthepath.It’snotyourultimatehome,butyoubuilditwellbecauseyou’regoingtobeonthepathforawhile.Andtheactofbuildingandfurnishingthehomewillteachyoulessonsaboutthemind.Yoursensitivitieswillimprove.Yourstandardsastowhatcountsaspleasurewillgetheightened.Whilethehomeallowsyoutorest,theactofbuildingthehomewillsparktheinsightsthatcantakeyouwhereyouultimatelywanttogo.

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TheThreadofMindfulnessApril13,2015

TheBuddhaspeaksofconcentrationasaperception-attainmentthroughallthelevelsfromthefirstjhanaupthroughthedimensionofnothingness.Ineachcase,theperceptionyouholdinmindkeepsyouinconcentration,whichmeansthataswe’reconcentrating,we’refightingagainstthepassagewechantedjustnowaboutperceptionsbeinginconstant.Concentrationitself,ofcourse,isinconstant,butthatdoesn’tmeanyoujustgiveitupandthrowitaway.It’safabrication,butit’sapath-fabrication,justlikealltheotherfactorsofthepath.It’ssomethingyou’vegottofoster,somethingyou’vegottodevelop.You’remindfultogiverisetoitandyou’remindfultokeepitgoing.

WhentheBuddhatalksaboutmindfulnessasagoverningprincipleinthepractice,that’swhathe’sreferringto.Youremembertokeepgoodthingsgoing.Youdon’tjustwatchthingscomingandgoingandleavethematthat.Yourealizethattherearesomethingsyouwanttogiveriseto,otherthingsyouwanttokeepgoing,andothersyouwanttoprevent.

Sointhiscase,aswe’resettlingdown,youwanttokeeptheperceptionofthebreathgoing.Youcantestdifferentperceptionsofthebreathtoseewhichonesaremostconducivetosettlingdownrightnow:thebreathasflowingthroughthewholebody;thebreathaslittlelinesgoingthroughthebody,cominginandoutofthepores—whateverperceptionallowsyoutosettleinwiththebreathwithasenseofease.Andyounoticethattheperceptionyouapplytothebodywillhaveanimpactonhowyouexperiencethebody.It’snotjustamatteroftryingtogetthemostaccuratepictureinyourmindofwhatthebreathisalreadyreallydoing.Youwanttokeepapictureinmindthat’sgoingtobehelpfulingettingthemindtosettledownandthenlearntostickwithit.

Asyougothroughthevariouslevelsofconcentration,theobjectgetsalotmorerefined.Sometimesyouwanttorushtothemorerefinedlevelswhenyou’renotquiteready.Sayyou’reworkingwiththereallyobviousbreathsensationsinthebody.Theysupportyourperception.Theperceptionmaycomeinlittleblipsandthenyouhavetoremembertoextenditalittlebitmoreandthenextenditalittlebitmore.Andinthosegapsbetweentheperceptions,thefactthatyou’vegotanobviousbreathsensationrightherehelpswiththecontinuity.Inotherwords,theperceptionkeepsyouwiththebreathandthebreathkeepsyouwiththeperception.Andinyourattempttokeeptheperceptiongoing,ifyourmindfulnessisn’tstrongenough,thenassoonasthe

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breathbeginstodisappear,thatlittlemutualhelpsocietybeginstobreakdown.Thesensationofthebreathisnottheretoremindyoutokeeptheperceptiongoing,andyoucandropitveryeasily.

Soifyoufindyourselfmovingintoanareawherethebreathisthatrefinedandyoucan’tfollowit,stepbackandallowthebreathtobealittlemoreblatant,alittlemoreobvious,andworkonthisskillofjustkeepingtheperceptiongoing,stitchingoneperceptiontoanothertoanothertoanotheruntilthatthread—stitchingthingstogether—getsalotstronger.Thenyou’llbeabletostaywithmorerefinedobjectsallthewaytothepointwherethebreathstops.Thein-and-outbreathstops,andwhatyou’vegotleftisaverystillfieldofbreathenergythroughoutthebody.Ifyourmindfulnessisstrongenough,you’llbeabletostayrightthere,verystill.

Asitgetsevenstronger,youbegintonoticethattheperceptionofthebody’shavingashapebeginstocomeandgo.Andyoucanletthatperceptiongo.Whatyou’vegotleftisacloudoflittlesensation-droplets,andyoubegintoperceivespacebetweenallthesedroplets.Ifyoucan’tstaywiththatperception,yougobacktothesensationofhavingabody.Butifyoufindthatyoudon’tneedaverystrongphysicalsensationtokeepyouwiththatperceptionofspace,you’llbeabletostaythere.

Thisiswhyyouhavetobuilduptothesethingsbystrengtheningyourmindfulness,yourabilitytoremembertostayrighthere,becausetheperceptioniswhatkeepsyougoing,andthemindfulnessiswhatkeepstheperceptiongoingasthesensationsthathelptosupportthatperceptiongetlessandlessobvious.Thesameappliestotheperceptionofinfiniteconsciousnessandtheperceptionofnothingness.Then,whenallyouhavekeepingyougoingistheperceptionofnothingness,themindcanreachanequilibriumwhereitdoesn’tneedaperceptioninordertostayconcentrated.Yougettothestatecalledneitherperceptionnornon-perception,whereyourecognizewhereyouare,butyoudon’thaveanameforit.Thatrequiresalotofequilibrium.

Sotrytotakestockofwhereyouareonthisladderofconcentration.Ifyoufindyourselfreachinguptoahigherlevelandgraspingatair,andtheredoesn’tseemtobeanythingthere,gobacktowhereyouare.Orifyoucanholdontothenextrungalittlebitbutthenfindthatit’sgettingalittleslippery,gobacktowhereyoufeelmoresolid.

Theburdenoftheconcentrationliesrightinthisactofbeingmindful.That’swhyit’ssoimportanttorealizethatwhentheBuddhawasteachingmindfulnessandconcentration,theyweremeanttogotogether.Sometimesyouhearthatmindfulnessisabroad,open,easefulacceptanceofwhatevercomesup,whereasconcentrationisnarrower,morefocused,effortful—inotherwords,twothingsyoucan’tdoatthesametime.Iwasevenreadingabookonmindfulnesssaying

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thatbasicallytherearetwopaths:thepathofmindfulnessontheonehandandthepathofeffortandconcentrationontheother,andtheydon’tmix.Butthat’sbasedonamisunderstandingofmindfulness.Mindfulnessistheabilitytokeepsomethinginmind.Andyouneeditforconcentrationbecausethat’swhatstitchesthevariousperceptionstogetherthatholdyourmindrightheresothatyoudon’tgowanderingoff.

Inthebeginning,it’slikehavingalotoffrayedthreadsordanglingends.Thethreadmaybethere,butit’snotstitchedtoanything,oryoumayhavelittleperceptionmoments,butthere’snothing’sstitchingthemtogether.Butifyoucanbeclearabouttheperceptionandclearaboutthesensationsthatsupporttheperception,thenevenifthereareafewlapsesinthethreadofmindfulness,thesensationssupportyouandyou’rerighthere,righthere,righthere.

Sotrytobeverymeticulousinthreadingthingstogetherbecausethat’swhattakestheselittleperceptionsthatareinconstantandturnsthemintosomethingmoreconstant.You’repushingagainstthatcharacteristicofinconstancy,justlikeyou’repushingagainstthecharacteristicofstress:Trytomakethingspleasanthere.You’realsopushingagainstthecharacteristicofnot-self:Youtrytogetsomecontroloveryourabilitytostitchthesethingstogetherintoagenuinepath,somethingthatcantakeyousomeplace.Butit’snotgoingtotakeyououtofthebody.It’sallgoingtogodeeperanddeeperinhere,deeperintothemind.Andasyourmindfulnessgetsstronger,thenyoucanstaywithmoreandmoresubtlethingsandnotgetdistractedalongtheway.

IknewamonkonceinThailandwhowasreputedtohavepsychicpowers,verystrangepsychicpowers.HetoldAjaanFuangonetimeofatriphehadtakenintoacavetogetherwithanothermonk.Therewasatreasureinthecavethattheywanted,they’daskedpermissionofthedevasguardingthecave,andthedevashadgiventheirpermission.Butastheyweregoingthroughthecave,theyfoundtheskeletonsofotherpeoplewhohadbeeninthecaveandhadtriedtotakethingsthathadn’tbeenallowed.SoundslikeanIndianaJoneskindofmovie.Sotheygotwhattheywantedandleft.

Inthesameway,asyou’remeditatinghere,rememberthatthereareotherthingsthatwilltemptyouaway.Ifyou’renotcareful,youmightstartstitchingotherthingsasidefromthebreathintoyourmind-state.Butrightnow,that’snotwhatyouwant.Theremaybetemptationsoneitherside,asinthecave,butyoutrytobestraight-arrowandholdtoyourword,inthesensethatyoustickwiththeseperceptions:justthebreath,justthebreath,justthebreath.Andthatwayyougetthroughokay.

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ImperturbableJune18,2014

Beforethemindcansettledown,youhavetodoalittlehousecleaning,tocleanupthemind,cleanupthebody.Cleaningupthemindisputtingitintherightmoodwiththerightattitudesothatit’sreadytosettledownandnotpickupalotofotherissues.Afterall,you’vegotawholehourherefreetothinkaboutanythingyouwant,andtherewillbeapartofthemind,ormanypartsofthemind,thathaveotheragendas.

That’swhywedothechanting:toremindyouthatthoseagendasarenotofanyinterestrightnow,notofanyworth.Thinkaboutthingsofthepast:They’regone.Thingsinthefuture—youdon’treallyknowwhat’sgoingtohappen,butyoudoknowthatthemindhastobewelltrainedtodealwellwithwhateverunexpecteddangersmaycome.Andit’snotgoingtobewelltrainedbythinkingaboutsights,sounds,smells,tastes,tactilesensations,ideas—whichiswhatmostofourthinkingtendstobeabout.Asitsaysinthediscoursewechantedjustnow,toremindourselves:Thesethingsburnawayatthemindaslongasthere’sgreed,aversion,anddelusion.Untilyoutakecareofthegreed,aversion,anddelusion,yourthoughtsofpastandfuturetendtodonothingmorethanaddmorefueltothefire.

Thenyoucanremindyourselfwiththechantsonthebrahma-viharas,thatyoudoreallywanttruehappiness,ahappinessthat’sgoodforeverybody.

Sothechantsaretheretocleanoutalotofunskillfulattitudesinthemindandtogetyoureadytosettledownasyoubringyourattentionintothebody.Thisiswhereyouhavetocleanthingsoutinthebodyabit,becausewhenyoustartfocusinginonthebody,thepowerofyourfocustendstopushthebloodaround,interruptingtheflowofenergyandgettingveryrestrictive.Itcanbeveryuncomfortable.Sothenaturalreactionistorunaway,toleavethefocus.Youfindyourselfbouncingaroundthebodyquitealot,orinthebodyandoutsideit.

Soonceyou’vegottherightattitudethatbeinghereisimportant,cleanthingsoutalittlebitinthebodybymakingsurethattheenergy’sflowingwellindifferentpartsofthebody.Youcanmakeasurvey.Startdownatthenavelandmoveupthefrontofthebody,overthetopofthehead,downtheback,downtheshouldersandthearms,downthroughthelegs,outtothetipsofthetoes.Trytoloosenupalltheareasoftightnesssothatyoucanseehowgettingyourawarenesscenteredisonething,andtheflowofenergyinthebodyissomething

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else.Theymayoccupythesamespacebuttheydon’thavetoaffecteachother.Inparticular,themovementofthemindinthecentershouldn’tsqueezethingsout.

It’sasifyourawarenessandthebodyareondifferentwavelengthsthatdon’thavetointerferewitheachother,likethedifferentradiosignalsgoingthroughtheair.Firstmakesureyou’reclearlyawareofthemovementoftheenergyinthebodyandthatit’smovingwell.Then,asyourawarenessbeginstosettledowninwhateverspotyou’vechosen,makesurethatitdoesn’tofferanyresistancetoallowingthatenergytomove.Whenyoucanmakethisdistinction,thenit’saloteasiertosettledownandjustbeherereallysolidlywithasenseofgenuinewell-being.

Andthenwhatdoyoudowhenyou’rehere?Youremindyourselfthatthisisaplaceyouwanttostaysothatyoucandevelopaskill:theskillofstayingvery,verystill.Eventhoughitmaynotseemlikeanythingishappening,thingsarehappening.Therearelittlestirringshereandstirringstherethat,ifyoupaidattentiontothem,wouldpullyouaway.Andyou’redevelopingtheskillofnotgettingpulledaway.

There’sapassageintheVinayawhereVen.Moggallana’stalkingtosomemonksandsayingthatwhenhewasinwhattheycalltheimperturbableconcentration,sittingbythebankofariver,heheardtheelephantsintheriverplayingandtrumpeting,splashingaroundandcrossingovertheriver.Themonksgotupset.Theydidn’tthinkthatifhewasinthatconcentrationhe’dbeabletorecognizethosethings,sotheywenttocomplaintotheBuddha.AndtheBuddhasaid,“Actually,thereisthatconcentration.Itwasn’tquitepure,butthatdoescountastheimperturbableconcentration.”

Now,imperturbableconcentrationisprettyadvanced—atleastthefourthjhana,andsomeoftheformlessstates.Thetextssaythatinpurelevelsoftheformlessstates,youdon’texperiencethefivesenses,whereastheydon’tplacethatconditiononthefourjhanas.AndasMoggallana’sstorysuggests,evenwiththeformlessstates,it’sstillpossibletohearsoundsifyourattainmentisn’tfullypure.AndasinMoggallana’scase,eventhoughhisattainmentwasn’tpure,itwasgoodenoughtogethimtoarahantship.

Sowe’renottryingtoblockoutourearshere.It’ssimplyamatterofnotgettingpulledawaybyanyofthedisturbancesthatwouldcomeup—whetherthey’reoutsideorinside;physicalormental.Justthinkofthemexplodingintonothingness,whereasyourmindissolidlyrighthere.That’sthequalityyouwant,thisqualityofsolidity.Andwe’retryingtomakethemindsolid,whichisdifferentfrommakingthebodysolid.Somepeoplewillfindthatasthemindsettlesdown,itdoesactuallystiffenupthebody,whichisaneffectoffocusingtoostronglyontheearthelement.Thisisoneofthereasonswhywegothroughthebodyfirstandstraightenoutthebreathenergysothatitdoesn’tget

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unbalancedthatway.It’spossible,whenthemindsettlesin,thatyoufindthatyoucan’tbreathe.If

itfeelsoppressive,that’sasignthatyou’reusingyourawarenesstosqueezethebody.Youdon’twantthat.Youwanttheawarenesstosettleinthesameplaceasthebody,butnottosqueezeanythinginthebody.Letthebreathcomeandgofreely.Ifitwantstosettledownandstop,letitstop,butdon’tforceitto.Youapplyforcetothemind,nottothebreath.Learnhowtomakethatdistinction.It’sanimportantone.Youwantthebodytobelight,open,butyouwantyourmindtobesolidlycenteredrighthere.Everythingisfocusinginhere.Themoreyoucanmaintainthisfocusandkeepitsolid,thegreaterthestrengthofyourconcentration.

Thiscomesfrombeingabletocleanthingsoutasyouremindyourselfthatnothingouttheredeservesyourattentionrightnow.Youdon’thaveanyresponsibilitiestoknowanythingabouttheworldrightnow.Youwanttodevelopthisskillofgettingthemindreallycentered,gatheringin,gatheringinrighthereinawaythatallowsthebodytofeelateaseandthemindtofeelunperturbed.Ifyouallowittogetperturbedbythingscominginthroughthesenses,theBuddhasaid,it’slikeacowwithflayedskinbeingattackedbyflies.It’sconstantlyamatterofthislittlebitehere,thatlittlebitethere,allthetime,cominginfromalldirections:sight,sounds,smells,tastes,tactilesensations.They’reallcominginallthetime,allthetime.Andifyouletthemdisturbyou,it’slikethosecaribouyouseeupinAlaska.Themosquitoesaregettingthem.Theybuckandtheyrunallovertheplace,withtheirbodiescontortedinpain.That’sthemindthatleavesitselfopentooutsidestimuli.We’renottryingtoblockthemoutinthesenseofnotbeingabletohearthemorsensetheirpresence.Butweareblockingthemoutinthesensethatwejustdon’twanttopaythemanyattention.

Soifyoufindthemindgoingouttothingsoutside,keepremindingyourselfthatthere’snothingouttherethatwillreallynourishyou.Thenourishmentliesinhere.Theproblemactuallyliesinhere:thevoicethatwantstogoout;theimpulsetogoout.Butifyoudon’tlookverycarefullyandsteadilyrighthere,youneverseewheretheimpulsecomesfrom.Youjustsenseitspush,itsmovement,andyougoalongwithit.Butherewe’retryingtobeimperturbable.Don’tletyourselfgetfazedbyanything.It’sinthiswaythattheminddevelopsstrength.

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ScrambletheImageDecember9,2014

Acommonhabitwhenyoufocusonthebodyistotenseupatthespotwhereyou’refocused—whichmayhelpmaintainthefocusforawhilebutit’sgoingtocauseproblemsinthelongterm.Itblockstheflowoftheblood,makesyouuncomfortable,makesithardtostay.

Soyou’vegottothinkaboutyourfocusinanewway.Insteadofthinkingthatyou’reoutsidethearea,boxingitin,you’reinsidethespotthatyou’refocusedon.Andyou’reradiatingrelaxationoutineverydirection.Trytoholdthatperceptioninmindwhereveryou’refocused.Asforanylittlepatternsoftensionthatmaycomeup,justseeifyoucanbreathethroughthem.Thinkofthebreathasasolventthatdissolvesthemaway.

Thenkeepwatch.Seewhatkindofbreathinghelpswiththiskindoffocus.Breathingtooheavilycanbeunpleasant;breathingtoolightlycanmakeithardtostayfocused,especiallyinthebeginning.Youfindthatasyourabilitytostayfocusedwithasenseofrelaxationgetsmoreskillful,andthatyou’remoreusedtoit,thenyoucanstaythereasthebreathgetsmoreandmoresubtle,moreandmoresubtle,untilitseemslikeit’snotcominginorgoingoutatall.That’sperfectlyfine.You’renotgoingtodie.Thebodywillbreatheifitneedsto.Thefactthatthemindisdoingalotlessworkmeansyou’reusingalotlessoxygen,sotheneedtobreatheisreduced.

Andifyouaskwhereyou’regoing,you’renotgoinganywhere.You’regoingtostayrighthere.Youwanttobeinchargerighthere,establishedrighthere.Thenjusttrytonoticeifanythingcomesupthat’sgoingtodislodgeyou,that’sgoingtopullyouaway.Onceyoufeelreallyestablishedhere,thenyou’regoingtonoticeanymovementofthemindthatgoesoutinanydirection.Ifyou’renotyetwellestablished,you’llprobablygowithit.Butasyougetmoreandmoreusedtobeinghere—centeredinthisfeelingofrelaxation,thisfeelingofopenness—there’llcomeapointwhenyourealizethatyoudon’thavetogowiththemindasitrunsout.Youcanseeitrunoutforalittlewaysandthenitstopsbecauseyou’renotrunningwithit.

Ifyourunwithit,youcantakeitallaroundtheworldseveraltimes.Butifyoudon’trunwithit,itgoesoutjustalittletinywayandthenitstops.It’slikeaflashlightbeamthatcangoonlysofar.Butifyou’recarryingtheflashlightandyouwanttoseetheendofthebeam,yougorunningafterit.That,ofcourse,just

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keepsthebeamgoingfurtherandfurtherandfurtheraway.Butifyoustayrighthere,itgoesonlysofarandthenitstops.

Andyoubegintonoticethatasthoughtsform,theyformrightatthespotwherethemindandthebodyseemtomeet.Infact,it’shardtosaywhethertheoriginalstirringisamentalstirringoraphysicalstirring.It’sanas-yet-uncommittedstirringrightthereinyourawareness:alittleknot,alittleswiggle.Ifyouslapalabelof“physical”or“mental”onit,it’llgointhatdirection.Beforethathappens,though,seeifyoucancombitout.It’slikeaknotinyourhair:Youcombitoutwiththebreathandwithyourpowersofperception.Youmaybegintonoticethatthere’sawordassociatedwiththatlittleknotoralittlepicture.Andyoucanattackiteitherfromthesideofthebreathoryoucanattackitfromthesideofbeingapictureoraword.Eitherway,scrambleit.

You’veprobablyseenimagesonaTVwherethingsaregoingfine,itlookslikeapersontalkingontheTVscreen,andallofasuddeneverythinggetsscrambledintodotsofcolor.Well,trythatwitheveryimagethatcomesupinthemind,onceyou’rewellestablishedandthere’sasenseofwell-beinginside,sothatyoucanstepbackfromthemovementsofthemindandjustwatchthemasprocesses.Insteadofthinkingabouthowyou’regoingtogainsomepleasureoutofthisthoughtorthatperception,simplystepbackandsee,“Oh,thesearejustprocessesinthemind.Theycomeandtheygo.Theyformandthentheydisband.”Seewhathappensifyouspeedupthedisbandingalittlebitbyscramblingtheimage.Anywhereyoutendtonoticeanimageforming,scrambleitbeforeiteventurnsintoanythingthatyoucouldrecognize.Andseewhathappens.

Trynottoloseyourfoundationherewiththebreath,orwiththesenseofthebody.You’llbegintonoticethatyouhaveagreatersenseofcontroloverthingsgoingoninthemind.Athoughtformsandyoudon’thavetobesubjectedtowhateverit’sgoingtobeorgoingtodotoyou.

Youalsofind,though,thattherearesomethoughtsthatyoutendtoliketofollow,oldvideoclipsthatcouldbeeitherthingsthatactuallyhappened,orthingsthatyouwouldhavelikedtohavehappened,thatyouwanttohappeninthefuture,orjustthingsthatyoufindentertainingrightnow:thingsthatthemindgoestowardeitherbecauseoflustorgreedorangerorwhatever.Whenyoutrytoscramblethoseimages,partofthemindwillresist.Itwantstoprotectthem,saying,“Don’ttouchthesethings.Youcanthrowalotofthingsoutoftheattic,butthesethingshavetostay.”Andifyoulistentothatvoice,younevergetdownto,“Well,whyareyousoprotectiveofthat?”Goaheadandscrambletheimage.Thisisonewayofdiggingupunknownattachments—orsomeoldknownattachmentsthatyoufinallydecideyou’regoingtotakeon.Andseewhatthemindhastosay.Whatevercomesup—good,bad,indifferent,whatever—

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scrambleit.Someoftheforestajaanssaythatifyouhaveanimageofthebody,thinkof

havingaknifethatyoucanusetocutthroughallthetendons,alltheconnectingtissues.Youcouldstartoutbygoingthroughtheimagepiecebypiecelikethat,aswiththereflectiononthepartsofthebody.Butthensay,“Okay,whatarethesepartsofthebodymadeof?”Andyouchopthemupandatomizeeverything.Seehowthemindresponds.

Youwanttodothiswhenyou’reinarelativelycalmspace,soyoudon’timmediatelysidewiththehungersthatgoafterthevariousimagesthatyou’veusedtoentertainyourself.Someofthemseemverydeeplylodged,butifyoumakeyourstillnessofminddeeperthanthat,thenyoucanbegintounderstand,“Themindtendstoentertainitselfwiththeseimages,tendstoplaywiththem,butwhatdoesitgetoutofthem?Nothing.Justtheselittleimagesthatitstitchestogether,reflectionsonthewaterthatittriestostitchintoastory.”

AjaanLeesaysit’slikewatchingamovie.Andtherearetwowaysyoucanwatchthemovie.Eitheryoucanfollowthestory,anditlooksliketherereallyarepeopleoreventsupthereonthescreenthatyoucanrecognizeandyoucanmakesenseoutof—andthatcangetyoustirredup.Oryoucandecide,“Idon’tneedtomakesenseoutofthis.Ijustwanttowatchthisasanexerciseinflashesofcolor:red,yellow,orange,white,green,blue.”

Andifthethoughtwasindifferent,well,fine,youjustmakesurethatthathasn’tkidnappedyourconcentration.Ifit’snotsoindifferent,ifthere’smoreofanemotionalpulltothatparticularimage,thenit’sevenmoreimportantthatyoulearnhowtoscrambleit.Afterall,that’showyoudigoutthemind’sideasaboutwhyitneedstoprotectthosethings.Youcanexposethemtothelightofyourawareness,thelightofyouralertness.

Thisisoneofthewaysinwhichdiscernment,strengthenedbyconcentration,digsdownintothingsandfindstherootcauses.Onceyoucanseethatthere’sreallynothingthereintermsoftherootcause—inotherwords,nothingyou’dreallywanttofollowwhenyoucomerightdowntoit—that’swhenyoucanbegintofreeyourselffromthestressandsufferingthatcancomefromyourfascinationwiththesethings.

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DethinkingThinkingSeptember15,2015

Dogenhadanicedefinitionformeditation,whichis“dethinkingyourthinking.”You’retryingtotakeaparttheconceptsthatyoucarryaroundwithyou,especiallytheonesthatarecausingyoutosuffer—andalotoftheseconceptsyoubelievein,veryfirmly.They’rewhattheThaiajaanscalledsommut,fromthePalisammati.They’retheconventionsbywhichwecommunicatewithoneanother,makesenseofourworldaroundus,especiallyinthesocialsphere,throughtheagreementswehave,bothwithinourselvesandwithotherpeople.Theword“red”hasacertainmeaning.Theword“blue”hasanothermeaning.“Like,”“dislike”:Alltheconceptsoflanguagearethingsthatwelearntoagreeonwithoneanother,tousewhenwedealwithoneanother.

Wealsocarryalotofthoseconceptsinside.Wehavelotsofbeliefsaboutourselves,abouthowwerunthingsinsideourmind—sometimesskillful;sometimesnot,particularlyifyoucomefromanunhealthyenvironment,whichalotofAmericaisnow.Manyoftheconceptsyoubringinsidefordealingwithyourownthoughts,figuringoutwhat’sgoingoninside,areactuallyharmful.

Soyouwanttolearnhowtodethinkthosethoughts.It’snotamatterofjustputtingthemaside.It’samatteroftakingthemapart,questioningthem.Atfirst,todotheproperquestioning,youhavetogetthemindinagoodplace.That’swhywepracticeconcentration,sothatyoucandethinkyourthoughtsnotoutofdesperationorfromneuroticdislikeforthem,butfromaplaceofbalancedwell-being.Youputthemindinagoodplaceandthen,fromthere,youcangazebackattheideasyou’vebeencarryingaroundandyoucanaskyourselfwithsomeobjectivity:“Arethosereallyhelpfulrightnow?”

Evensomethingassimpleasthenotionoffacingforward:Closeyoureyes.Thebodyhasasenseofforwardandback,butwhydoesthemindhavetocarrythatin?Wetendtothinkofthemindasbeingliketheeyesthatfaceforward.Butwhathappensifyouthinkofthemindjustasbeingaradiancegoingoutinalldirections,andalldirectionsareequal?

Then,ofcourse,thereareconceptsaboutthebreath.Idon’tknowhowmanypeoplehavesaid,“There’snowaybreathcangothroughyournerves.Howdoesairgothroughnerves?”Well,“breath”hereisn’tair.It’senergy,andtherearemanylayersofenergyinthebody.Oursocietydoesn’tencourageustolookattheselayersofenergyorprovideuswithanycoherentwayofthinkingabout

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them.Sohereisonewayyoucanrethinkyourthinking.Thinkofyoursenseofthebodyhereasjustbreath.Everythingyouknowaboutthesenseofyourhands,yourfeet,yourlegs,yourtorso,yourhead:Justtellyourselfthatyourfirstperceptionofthesethingsisenergy.Then,fromthat,theperceptiongoesintothesenseofbeingsolidorwarmorcold.Soit’snotlikeyou’retryingtopushthebreaththroughthesolidparts.You’rejustallowingthebreathtocomefirst.Giveitpriority.Andletthoseotherthingsfallintothebackground,because,afterall,thebreathiswhatallowsyoutosensethesethingstobeginwith.

Thisbecomesausefulwayofdealingwithpain.Paintendstogetglommedtogetherwiththeearthelement,yoursenseofsolidityinthebody.Ofcourse,thatmakesthepainseemsolid.Sotogetpastthat,youlearnhowtoquestionthesolidityofthepain.Youexperiencethebreathbeforeyouexperiencethepain:Thinkofitinthatway.Wehaveasubconscioustendency,whenthere’sapain,toallowthebreathenergytoflowuptothepainandthenstop.Well,thatmakesitworse.Wetightenuparoundthepaininourchildishdesiretoputaboundaryaroundit,tokeepitfromspreading,andthentheenergycan’tgothrough.Wefeelthatthepainistherefirstandthebreathcomessecond.Soreversethat.Thebreathisfirst.Thepainissecond.

Andthebreathissomethingotherthanpain.It’saphysicalelement,butpainissomethingelse.It’sthatsharpness,thatheightenedsenseofdispleasureordiscomfort.Butonceyouuntangleitfromthesolidityofthebody,youbegintorealizeit’salotmorefluidandinsubstantialthanyouthoughtbefore.

AjaanChahhasaniceanalogy.Hesaysit’slikeyou’resittingintheoneseatinthehouse,andalltheotherthingsthatcomehavenoplacetositdown.They’rethereatyourpleasure.Theycomeandtheygo,butyou’retheoneintheseat.You’reincharge.Thinkingofthebreaththiswayputsyoumoreinchargeofwhat’sgoingoninyoursensationofthebody.Youwereherefirst.Thebreathisherefirst.Thepainissecondary.It’snotthecasethatthepainhasmovedinandlaidclaimtoitandpushedusout,unlessweallowourselvestobepushedoutandgivetheseatuptoit.Weweretherefirst.Thebreathistherefirst.

Onceyoucanstarttakingapartyourthoughtsandperceptionsaboutthebody,youcandothatwiththoughtsandperceptionsaboutotherthingsaswell.Athoughtcomesupandyoucanrecognizeitasavoicefromsomeoneinyourfamily,someoneinschool,orsomebodyinthemedia.Orit’soneofyourolddefilements:inotherwords,youridentityinthepastthatwantstocomeback.That’swhytheajaanspersonifythedefilements,becauseyougavethempersonalitybyassumingthemasyouridentity.Learntoquestionthat.Whenthesethingscomeinandsaythings,askyourself,“Whatiftheoppositeistrue?AndwhydoIhavetobelievethoseconceptsanyhow?”

WhenIwasinThailandatWatAsokaram,we’dhaveDhammatalksevery

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night.Theyhadarotatingrosterofmonks.Andoutofthefourteenmonksontheroster,maybetwocouldgivegoodDhammatalks,andtherestwereboring:notveryinsightful,notveryhelpful.SoImadeagameofit:EventhoughIcouldhearthetalk,Iwasgoingtoverydefinitelynotunderstandit.Itwasjustgoingtobesounds,sounds,sounds.AwordwouldcomeandIwouldn’tconnectitwiththewordbeforeit,andIwouldn’tconnectthatonewiththewordthatcameafter.Whenyoudothat,youfindthatthemindcanquietdownalotfaster.

Well,youcantrythesametrickwithyourownthoughts.Justthinkofthemasgibberish.Cuttheconnectionsbetweenthem.Thinkofthemasaforeignlanguage.Youdon’thavetotakeontheirconcepts—becauseoftenwhenyoutakeontheirconcepts,youtakeontheirgrammar,too,whichcreatesakindofreality.Again,thisiswhattheycallsommutinThai:conventions,supposings,agreed-onmeanings.

It’sinterestingthattheThaiwordfor“convention”alsomeansa“supposing.”Yousupposethingsintobeing.Youmakethoseagreementsforusefulpurposes,butyoudon’thavetoagreewiththemallthetime.Youcansay,“Forthetimebeing,I’mjustgoingtobeherewiththebreathandIdon’thavetoagreewithanyotherthoughtthatcomesin,anyotherlanguagethatcomesin.”Assoonasathoughtappears,thinkofitdissolvingaway.Thinkofitexploding.Painsariseinthebody.Thinkofthembeingdispersed,dispersed.You’renotclampingdownonthem—becausealltoooftenthat’swhatwedo.Apaincomesinandourinstinctivereactionis,“HowcanImakesurethisdoesn’tspread?”Andsowetenseuparoundit,thinkingthatthat’sawayofkeepingitfromspreading.Ofcourse,thatactuallycreatesextrapain.

Soinsteadofthinkingofthepainasathing,thinkofitasjustthesemomentsthatcomeandgo;comeandgo.They’rewhizzingpastandthey’regoingawayfromyou.Insteadofthinkingthatthey’recomingatyoufromthefront,thinkofthemascomingatyoufrombehind.You’vegottherighttothinkoftheminthoseterms:Assoonasyourealizethatthey’rethere,they’regoingawayfromyou.Thatloosensupalotofthetightnessandtension,alotofthesenseofbeingburdenedbythesethings,beingattackedbythesethings,ofbeingonthereceivingend.Youdon’thavetoreceivethem.They’renotguests.You’renotobligedtobepolitewiththem.You’resittingherewithyoureyesclosedandyou’vegottheoneseatinthehouse.Youdon’thavetohaveanythingtodowithanythingelse.Seehowmanyofyourconventionsandsupposingsandinternalagreementsyoucanputaside,atleastforthetimebeing.Youcandethinkthem.Flipthemaround.Turntheminsideout.Justthinkofthemasbeinggibberishrightnow.

Theonlythingthat’srealisyoursenseofawareness,veryclearlyherewiththesensationofthebreath—thesensationofenergyhereforthebody.

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Eventually,you’llwanttodethinkthat,too,butnotyet.Usethatfirsttodethinkotherthings.Thatway,thethingsthathavelonghadaholdontheminddon’thaveaholdanymorebecauseyou’renotholdingontothem.ThisisliketheBuddha’simageoffire.Firefeedsonitsfuelandclingstothefueland,asaresult,isstuckonitsfuel.It’sinterestingthatalotofancientculturesperceivedfireasclinging.TheIChingtalksaboutfireasclingingaswell.Andofcourseitclings.Takeastickwithaflamingendandtrytoshakethefireoffthestick,andyou’llseethatthefireholdsontothesticknomatterhowmuchyouswingitaround.Itclings—andasaresult,it’strapped.Andthen,astheysayinPali,itgetsfreedwhenitgoesout.It’sfreedbecauseitletsgo.

Howareyougoingtobefreeofyourthoughtsunlessyoulearnhowtoletthemgo?Youwon’tgainanyfreedomuntilyougivethemtheirfreedomtogo.Youkeepdiggingthemupandhangingontothem,diggingthemup,hangingontothem.Theypresentthemselvesandyouimmediatelyturnthingsintothetypeofrealitythatfitsintoyourconventional,supposed,agreed-onnotionsofreality,andthatplaceslotsoflimitationsonyou.

Solearnhowtoquestionthoseagreements.Say,“I’llusethoseagreementswhenthey’renecessary,usethosesupposings,thosesuppositions,whenthey’renecessary,butrightnowthey’renot.”Whycarrythemaround?They’llcomebackwhenyouneedthem.Alotofthosethingsyoudon’tneedrightnow.Allyouhavetodoisbeawareofthebreath.It’sallaroundyou.It’sbathingyou.It’snotthecasethatyou’reononesideofthebreathfacingforwardlookingatthebreath.It’sallaroundyou.Sotrytohaveanall-aroundawarenessofthisall-aroundelementandseehowthatchangesthedynamicinside.

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TrainingYourCynicalVoicesMarch18,2014

Trainingthemindiswork.Greed,aversion,anddelusionhavegottenverywellensconcedinthemind,andit’sgoingtotakealotofdiggingtogetthemout.

Thereasonwe’resittingheremeditatingisbecauseatleastsomeofthevoicesinthemindsay,“Yes,youcandothis,”or,“Yes,youcanfindsomepeaceofmindthisway.”Butwhentheystartgettingtowork,othervoicesinthemindgetstirred:thecynics,theskeptics,theoneswhodon’twanttodothework,whowantaneasywayoutofthework,eitherbydoubtingtheteachingorbydoubtingyourabilitytopracticetheteachings.

Andyetthecynicalvoicesdohavetheiruses.Youhavetolearnhowtoapplythecynicstoyourgreedoryouraversionoryourdelusionoranyotherunskillfulattitudethatcomesupinthemind.Thosearethingsyoureallyhavetoquestion.Soalotofthetrainingliesinlearningwhentousethecynicsandwhennot.

Lazinessisabigproblemthatyouhavetobecynicalabout.Thevoicesthatsay,“Youcan’tdothis,”arelargelymotivatedbyadesiretobeletoffthehook.Theysay,“Well,I’mincapableofdoingthis.”Theoldstoryaboutthegameleg:“I’vegotthisgamelegthatmakesitimpossibleformetodothisorthatjob,”regardlessofwhetherthelegisgameornot,orofwhetherthejobrequiresagoodleg.You’vegottolearnhowtobecynicalaboutthat,skepticalaboutthat.Whenthemindsays,“Youcan’tdothis,”howmuchefforthaveyouactuallyputintothis?Howmuchareyoureallytryingtodothepractice?

AsAjaanLeeoncesaid,thereareonlyfourjhanas.Therearepeoplewhocanruncorporationswiththousandsofworkersanddeveloplandstretchingforthousandsofacres.Yethere,allwehavearejustfourjhanasandwecan’tfigureoutwheretheyareorwhattodowiththemorhowtofindthem.

It’swork,butit’sgoodwork,andoftenpleasantwork.Andevenwhenit’snotallthatpleasant,thefactthatit’sheadingyouintherightdirection,andyou’redoingnoble,honorablethings,makesitgoodwork.

Sothisiswhenyouhavetobringoutyourmotivatingfactors,the“Ibelieveinyou”forces.Remindyourselfofwhythisisagoodthingandhowyou’renotbeingaskedtodoanythingsuperhuman.

ThereisatendencytothinkoftheBuddhaandsomeofthegreatarahantsasbeingsuperhuman,buttheywerehumanbeings.Atsomepointintheircareer

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theyhadalltheproblemsyouhave—andprobablymore.Buttheywereabletoturnthemselvesaround—sometimeswithhelp,sometimeswithoutanybodytheretohelpthematall.

Themostsomeoneelsecandoforyouistoprovideyouwithadvice,provideyouwithagoodexample,andcreateagoodatmosphere.Fromthere,theworkisyours.

AjaanFuangnoticedthathisstudents,whenhewasnotinBangkok,hadalotoftroublemeditatingontheirown.Butwhenhewasthere,theirmindscouldsettledown.Herealizedhehadtocreateanatmosphereforthem,andthat’swhathewasdoingashesatthereandmeditatedwiththem.

Inthesameway,we’vetriedtocreatetherightatmospherehereatthemonastery.Thisisaquietplace.Peoplelivevirtuousliveshere,andthatcreatesagoodenvironmentforthepractice.Therearetheteachings,andtherearegoodexamplesallaroundyou.So,asmuchasotherpeoplecandoforyou,they’redoingit.Nowit’suptoyoutodotheremainingworkyourself.

Andwhatareyouaskedtodo?Lookatthenobleeightfoldpath.Trytodeveloprightview.Trytodeveloprightresolve:theresolvenottostaystuckinyoursensualfascinations,nottostaystuckinharmingyourselforharmingothers,orhavingillwillforyourselforillwillforothers.There’snothingreallysuperhumanthere.

Insomecasesittakesalotofeffort.Sensualityisoneofthehardestproblemsforthemindtoovercome.Buttherearepeoplewhocandoit.Andevenifyoudon’tgetallthewaythere,thefactthatyou’velearnedtocurbyoursensuality,oryourfascinationwithsights,sounds,smells,tastes,tactilesensations,asopposedtothequalitiesofraptureandwell-beingthatcancomejustfrominhabitingthebody:It’salltothegood.

Rightspeech,rightaction:You’reaskedtoavoidthingsthatareharmful.Again,it’snotsuperhuman.Rightlivelihood:Earnyourlivelihoodinawaythat’shonest.

Therealworkcomesinthoselastthreefactorsofthepath:righteffort,rightmindfulness,andrightconcentration.Buttheseareallthingsthatyoucando.Whatareyouaskedtokeepinmind?Yourbody,yourfeelings,mind-states,mentalqualities:thingsthatarerighthere.Youkeeptheminmindsothatyoucansortoutwhat’shappeninginthemind,what’shappeninginthebody,andyoucanfigureoutwhattodowithit.

Thisiswhattherighteffortis,ortheardencyinrightmindfulness.Whenunskillfulmind-statescomeup,youlearnhowtodropthem,dropthem,dropthem.Iftheykeepcomingback,youdropthemsomemore.Whatusuallyhappensisyougettiredbeforetheydo.Buttheycanwearout,too,youknow.

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You’vegottohavesomeconfidenceinyourself,thatyouareahumanbeing,andyou’rebeingaskedsimplytocommityourselftodoingsomethingthathumanbeingscando.

Asforskillfulmind-states,they’regoodthingstodevelop.Themindgetsclearer,sharper.

Thisisapathwhereyou’reaskedtodonothingbutgoodthings.Trytobeawareofyourbody.Again,you’renotbeingaskedtobeawareofsomethingthat’sfaroutthereintheabstract.It’ssomethingrighthere,rightnow.Anditfeelsgoodtoinhabitthebody;itfeelsgoodtobewiththebreath.

Asforrightconcentration,ifthinkingaboutjhanaiscausingproblemsonewayoranother,putitaside.Nobodygetsintojhanabythinkingaboutjhana.Yougetintorightconcentrationbyfocusingonyourbreath,focusingonthebody.Youdon’thavetothinkaboutdirectedthoughtandevaluation.Youjustdothem.Evaluateyourbreath.Ifit’snotgood,changeit.Keepcomingbacktothebreathagainandagainandagain.Keepexploringhowyoucanbreatheinawaythatreallyfeelsgratifying.Asforthestagesofconcentration,they’llcomeontheirownwhenyou’reworkingwiththebreathlikethis.

Sothere’snothingsuperhumanaboutwhatyou’redoinghere—simplythatyou’vegottolearnhowtotrainthosecommitteemembersandturnthecynicalorskepticalvoicesonyourgreed,aversion,anddelusion.Atthesametime,learnhowtobringinsomemoreconfidence,convictioninthispath.

Formostofus,it’snotapaththatwelearnedaboutwhenweweregrowingupaschildren.It’ssomethingnew.Andasaresult,itoftencanfeelforeign.Butwhat’sreallyamazingaboutthispathisthatit’scommontohumanbeingsallovertheworld.Allthesequalities,startingfromrightviewthroughrightconcentration,arethingsthatyoucandevelopregardlessofyourbackground.

Nowyoumayhavedifferentproblemscomingtoit.AndwetendtothinkintheWestthatwehavesomespecialproblemsthatwebringtothis,andmaybeinsomecaseswedo.Butalotoftimesit’sjustthesameoldstuffrehashedagainandagainandagain.

YoureadaboutthepeoplewhodislikedtheDhammabackinthetimeoftheBuddha,arguedwithit,resistedit.Andalotoftheirresistancewasthesamesortofstuffyouseenow:Theywerematerialists,theydidn’tbelieveinthepowerofkamma,thoughtthatgoingtonibbanawasimpossibleorselfish.ButweretheythepeoplewhobenefittedfromhearingtheBuddha?No.

TheBuddhataughtnobletruths.Thewordariya,whichwetranslateas“noble,”alsomeansstandardoruniversal.They’retrueallovertheworld.Theproblemissimplyamatteroflearninghowtorelatetotheminawaythat’sasnaturaltoyouasjustbreathing.Startwiththebreath.Startwithyouractions.

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Noticewhereyou’redoingthingsthatareharmful,thinkinginwaysthatareharmful,speakinginwaysthatareharmful.Figureoutwaystostopcausingthatharm,andthenyourthoughtsandyourwordsandyourdeedswillbegintofallinlinewiththepath.It’snothingforeign,nothingsuperhuman.

Butitiswork.Soyouhavetobeverycarefulaboutthevoicesthattendtogetlazy.There’sthecriticalvoicethatsays,“You’renotdoingthingswellenough,”andpartlythat’sright.Ifyou’dtotallymasteredtheseskills,you’dbeanarahant.Butthepartthatsays,“Youcan’tdothis”:That’sthepartyouhavetowatchoutfor.Itsoundssoconvincingbutitdoesn’thaveanyproof.Itcanpointtotimesinthepastwhenyou’venotdoneverywellinthemeditation,butthat’snotproofthatyoucan’tdoitnow.

OneoftheattitudestheBuddhahasyoudevelopisseeingthatotherpeoplecandothis:“They’rehumanbeings,theycandoit;I’mahumanbeing,Icandoit,too.”That’stheattitudeyouwanttodevelop.

Solearnhowtosortoutthesevoicesinthemindandfigureoutwhichonestoapplytowhichproblems.Beskepticalaboutyourcynicalvoices,asyoushouldbeskepticalaboutyourgreed,aversion,anddelusion.There’safairamountofaversionintheskepticismandthecynicism.Andthere’salotofdelusion,thinkingthatyou’dbebetteroffnotdoingthepractice,orresting,notdrivingyourselfsohard.

Whatthiscomesdowntoisthatyou’vereallygottotrainyourpowersofjudgmentsothatyoujudgethingsinawaythat’shelpfulandnotinawaythatdestroystheskillyou’retryingtodevelop.

Solearntolookatthesevoicesfromallsides.Theyhavetheirusesandtheyhavetheirabuses.Whenyoucanseethatthey’renottotallybadortotallygood,andyoucansortoutwhenthey’rebadandwhenthey’regood,that’swhenyoucanstarttodependonyourselfonthepath.

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BoringNovember27,2011

Thevoicethatsays,“Thisisboring”:Whydowebelieveitsoeasily?Lotsofothervoicescomeintothemindandyoucanlistentothemandnot

getinvolved.Buttheonethatsays,“Thisisboring,”seemstosneakrightintoyou,andyouidentifywithitimmediately.

Soit’simportantthatyoulearnnottodothatandtobeonyourguard.Otherwiseittakesover.Yousitforawhilewatchingthebreathandavoiceinthemindsays,“Thisisboring,nothing’shappening,”andyoucangooffandthinkaboutthingsyou’vethoughtaboutwho-knows-how-manytimesandyetnotfinditboring.

Youcanthinkaboutfood.Howmanyflavorsarethereinfood?Notthatmany,really.Sexualfantasies:Whateveryourfavoritefantasiesmaybe,therearenotthatmanyvariationsinthosefantasies.Andyetwecangooverthemagainandagainandagainandnotfindthemboring.

Thenthere’saging,illness,anddeath.Bynowweshouldbereallyboredwiththem.Yetwekeepcomingbackformore.

Butthenwhenyousitdownwiththebreath—whichisyourpathawayfromthisboringsufferingthatwe’vebeengoingthroughallalong—youveryquicklygetboredwiththat.

Therearebasicallytworeasonsforthis.Oneisthatyou’renotpayingcarefulenoughattention.TherewasanajaanintheforesttraditionwhooncecomplainedtoAjaanLee,saying,“Whatistheretosee?Whereareyougoingtogetanydiscernmentoutofwatchingthebreath?It’snothingbutin,out,in,out,that’sall.Whatkindofdiscernmentcanyougetfromthat?”

AjaanLeereplied,“Well,ifthat’sallyousee,thenthat’sallthereis.”Inotherwords,theproblemisnotwiththebreath,it’swiththeattitudeyou

bringtoit.Afterall,wheredidtheBuddhafindawakening?Righthereatthebreath.Andhisbreathwasn’tanydifferentfromours.Whatwasdifferentwastheattitudeofinterestandattentionthathebroughttoit—because,ofcourse,hewasn’twatchingjustthebreath.Hewaswatchingthemindinrelationshiptothebreath,seeingalotofsubtlemovementsgoingoninthemind.

Thosearethereallyinterestingthings.Andeverythingyouneedtoknowforawakeningisrighthere.It’sjustthatyourpowersofobservationarenotsubtle

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andall-aroundenough.Andifyoucan’tevenseethesubtletiesofthebreath,there’snowayyou’regoingtoseethesubtletiesofthemind.

Sostartquestioningyourattitudetowardthebreath.What’sgoingonwhenyoubreathein?What’sgoingonwhenyoubreatheout?Howdoesthein-and-outbreathrelatetotheotherbreathenergiesinthebody?There’salottoexplorehere.

Ifyoufindthattherearepainsindifferentpartsofthebody,thisisanexcellenttimetoseehowthebreathrelatestopain.Whatkindofbreathingaggravatesthepain?Whatkindofbreathinghelpstoalleviatethepain?Whatwaysofperceivingthebreatheitheraggravateoralleviatethepain?

Orifyoufindthatthere’sasenseofease,youcanplaywiththat.Canyouspreaditaround?Canyouspreaditouttoeverypore?Canyoukeepitgoing?Howlongcanyoukeepitgoing?

If,whenyou’vekeptitgoingforawhile,themindsays,“Well,okay,enoughofthat,”youhavetosay,“Why?Whyisthatenough?Ifitwerereallyenoughyou’dbeawakened.Butyouhaven’tgainedthatyet.Sotrydoingsomethingnewwiththebreath.”

There’snothingyou’regoingtolearnbyjustdoingthesamethingsoverandoverandoveragainwithouttryinganyvariations,withoutaskinganyquestions.Thisiswhereinsightcomesfrom:fromaskingtherightquestions.

Justaswithscience:Newrevolutionsinsciencecomefromaskingnewquestions,thekindsofquestionsthatpeoplepriortothattimewouldjustdismiss.

Forexample,allthequestionspeoplestartedaskingthatledtochaostheoryarethingsthatpeopleusedtoignore:adrippingfaucet,forexample.Isthereapatterninthedripsofafaucet?Mostpeoplejustdismissedthequestion.Nobodyeverlearnedanythingfromit.Butthenagroupofphysicsstudentsdecidedtoask,“Well,whatifwemadeagraph?”Theystartedobservingthedrippingfaucetandtheybegantoseeinterestingpatterns.Thosepatternsledtosomeimportantdiscoveriesinchaostheory.

Sotherearethingsgoingonallaroundyouandinsideyouthatyou’renotpayingattentionto.Asaresult,youdon’tlearnfromthem.Sowhenyoufindyourselffeelingbored,askyourself,“IstheresomewayIcouldpaycloserattention?IstheresomethinggoingonherethatI’mnotcuriousaboutornotlearninghowtoquestion,takingtoomuchforgranted?”

Becausethat’salotofwhattheproblemsinthemeditationare:thingsthatyoujusttakeforgranted.They’ve“gottobethatway.”Well,dotheyreallyhaveto?

Ifyournormalpatternisthatyou’resittinghereforanhourandittakesa

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goodthirtyminutesforthemindtograduallydriftdown,well,why?Youknowwhereyouhavetogo.Youknowwhatyou’vegottodo.Whydoesitrequirethislong,gradualdrift?Can’tyougetrighttothepointattheverybeginningandseehowlongyoucanstaythere?

Partoftheproblemisthatyou’vemadeupanarrativeabouthowthemeditationhastogo.Andwhetherit’sagoodorbadnarrative,you’recomfortablewithit.Butit’saprettyboringnarrative.

Soonceyou’vefoundyourspot,rememberthat.Thenexttimeyousitdown,gorightthere—don’twasteanytime—andseewhathappensaroundthere.Ifyou’reafraidthatyouwon’tknowwhattodowithallthatextratimeofstillness,askyourselfwhyyou’reafraid.Whenyouprobeintothematter,you’lllearnsomeinterestingthings.

Sothat’sthefirstthingyouwanttolookforwhenyoufindyourselflisteningtothatvoicethatsays,“Thisisboring,”andyou’regettingreadytobelieveit.It’susuallyasignthatyou’renotpayingverycarefulattention.

Fabricationsaregoingon.Perceptionsaregoingon.Alltheaggregatesaregoingonrighthere,andyou’rerelatingtotheminyouroldways.Andasweallknow,theoldwaysaretheonesthatcauseyoutosuffer.There’signorancethere.

There’ssomethingyou’renotlookinginto,somequestionyou’renotasking.Sotrytocastaroundandseewhatthatquestionmightbe—thequestionthatwillallowforsomenewwaysofdoingthingsasyoustayherewiththebreathcomingin,thebreathgoingout.

Ifyouneedsomeaddedmotivationtostayhere,youcandropthebreathforalittlewhileandgototheotherrecollections:therecollectionoftheBuddha,theDhamma,theSangha.Recollectionofdeath—thefactthatitcouldhappenatanytime.Whateverrecollectionyoufindgetsyoumoremotivated:Thinkaboutitforawhileuntilyou’rereadytocomebacktothebreath.

Andremindyourself:Everythingyou’regoingtoneedisrighthere,simplythatyouhaven’tnoticedityet.

AsAjaanLeesays,it’slikewalkingbackandforthonapath.Apaththatyoufollowoftenisoneyoustarttogettoknowreallyintimately.Ifyoupayattention,you’llnoticesubtledifferencesinthepaththatyouwouldhavemissedifyouhadfollowedthepathonlyonceortwice.Otherwise,ifyoudon’tpayattention,ifyoujustgoonautomaticpilot,you’renevergoingtoseeanything,nomatterhowmanytimesyouwalkthepath.

Buttheadvantageofstayingwiththebreathisthattherearealsothemovementsofintentionrighthereinthepresentmomentandthosearethethingsyou’vereallygottowatchoutfor.That’sthekammainthemeditation.

Alloftheotherfactorsthatyouneedtounderstand:They’rerightherefor

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youtoobserveagainandagainandagain.Ifyouletyourselfgetboredwiththem,you’renevergoingtoseetheirsubtleties.Youjusttellyourself,“Okay,I’veseenthisbefore.Iknowthis.”Remindyourself,ifyoureallyknewthesethings,you’dbeanarahant.You’dbefreefromsuffering.Sothere’sstillsomethingyoudon’tknow.That’sonewayofdealingwithboredom.

Theothertypeofboredomistheonethatcomesoveryouwhensomethingisabouttoappearinthemindandyoudon’twanttolookatit.You’reabouttouncoversomethingimportant,butapartofthemindwantstokeepithidden,soitputsyoutosleep.

ThisiswhytheBuddhahasyoufightdrowsinessandnotgiveintoitrightaway.Testit.Probeit.Challengeit.Changethewayyoubreathe.Visualizealightrightinfrontofyou.Rubyourlimbs.Ifyouhaveto,getupandwalkaroundforawhile,dosomewalkingmeditation.Seeifthatwakesyouup.

Butdon’tgiveintothatoldhabitthatsays,“Well,ifthere’sdrowsinessImightaswellgotosleeprightnow;Imustreallyneedit,”or“IfI’mdrowsy,thismeditationisnotgoingtogowell,I’dbetterstop.”Sometimessomething’sabouttocomeupbutthemindishidingitfromitself.Soholdthatthoughtinmind,“Idon’twanttobeafraidofwhatevercomesup,whatevertheunattractivedefilementmightbe.IfIdon’tletmyselfseeit,I’mnevergoingtobeabletogetpastit.”

Theproblemisthatpartofyouisidentifyingwiththatdefilement.Alltoooften,weidentifywithallthewrongpartsofthemind.Thisiswhyyouidentifywiththeboredomthat’shidingsomethingthat’scausingyoutosuffer.Soyou’vegottoremember:Thethingsthatyouholdontoarecausingyoutosuffer.Howevermuchyoumaylikethem,howevermuchmileageyoumaygetoutofmakingthempartofyourinternalnarrative,you’vegottoremindyourself:Ifyoueverwanttogetpasttheproblemofsuffering,you’vegottobeabletolookatwhatevercomesupinthemind.

Soifthere’sasenseofdrowsinessthatcomeswiththeboredom,takeitasawarningsign:Somethingisbeingavoidedinthemind.

Sothosearethetwoprimarythingstolookforwhenthatvoicecomesup,“Thisisboring.”Youhavetoask,“Really?Well,let’sstickwithsomethingthat’sboringforawhile.”We’vespentmostofourlivesrunningawayfromwhat’sboring,complainingaboutwhat’sboring.Soturnaroundandfaceit.Lookatitcarefully.Isitreallyboring?Ifit’spartofthepath,there’ssomethinginterestinggoingonherethatyou’remissing.

What’sreallyboringisthewaythatwekeepgivingintoourolddefilementsagainandagainandagain,andsufferingagainandagainandagain.You’vegottoaskyourself,“Atwhatpointwillyouhavehadenough?”Nobodyelsecanaskthat

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questionforyou.Soyou’vegottoaskitofyourself.

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YourIntentionsComeFirstJune12,2015

Thepassageswechantbeforewebegintomeditateareforthepurposeoffirmingupyourintentiontosithereandmeditate,tobewiththebreathforthewholehour.Tobeginwith,wethinkaboutprinciplesofkamma:thatthebodyisnotgoingtostaywithus—it’sgoingtogetold,growsick,die;we’llleaveourfriends;allwe’vegotisourkamma.Andthatcomesfromthemind.Sothemindneedstobetrained,tomakesurethatitskammaisgood.

Thenwehavethereflectionsongoodwill,compassion,empatheticjoy,andequanimity,toremindusthatwewantahappinessthat’strue,somethingthatreallylastsanddoesn’tharmanyone.Theequanimityalsoremindsusthatthereisonlysomuchwecandointheworld,andthatifwewanttruehappiness,weneedtogobeyondkamma.

Sothesearesomeofthereflectionsthathelpustogetourmotivationsstraightandgetourintentionsstrong—becauseourintentionsmakeahugedifferenceinhowwe’regoingtoexperiencethenexthour.

You’vegotthebodyhere;you’vegotthebreath.Andalotofwhatyouexperienceinthebodyandbreathcomesfromoldkamma.AstheBuddhasaid,allofoursixsensesshouldbeexperiencedasoldkamma.Butwe’renotjuststuckwitholdkamma;infact,ourpresentkammaissomethingweexperiencepriortosensorycontact.ThisisapeculiarpointintheBuddha’sdescriptionofcausality:thatintentionscomepriortoourexperienceofthesixsenses.Inonesenseit’snotpeculiar.Wecanoftenseeforourselveshowthewaywehaveanintentioninthemindisgoingtoshapethewayweexperiencethings.Ifwe’rehungryrightnow,we’regoingtoexperiencetheworldinoneway.Ifwe’vehadmorethanenoughfood,we’regoingtoexperiencetheworldinanotherway.Itallcomesdowntoourintentions.

What’sstrangeaboutthisisthatyourpresentintention,yourpresentkamma,isactuallysomethingthatyouexperiencepriortotheresultsofyourpastkamma.Thecontactatthesixsenses,whichtheBuddhaidentifieswitholdkamma,comesfurtherdowntheline.Yetalltoooftenwegorunningtothecontactandbuildonthat,gettingupsetwhenthecontactisunpleasant,forgettingthatwehaveanopportunityheretoshapethingswellfromtheverybeginning.

Sotakeadvantageofthefactthatyourintentionscomefirst.AstheBuddhasaid,themindisintheforefrontofallthings.Theveryfirstversesinthe

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Dhammapadasay,“Themindistheforerunnerofalldhammas;it’sincharge.”Sodon’tabdicatethefactthatyou’reincharge.Takeadvantageofit.Makeupyourmindthatyou’regoingtostayhereandkeepthatinmind.That’swhatmindfulnessisfor.It’storemindyouthathowyouexperiencethenexthourwilldependonyourintentions.Sokeepyourintentionreally,reallysolid.Youwanttostaywiththebreath,andyouwanttodoitwell.Thatmeansyouwanttostayherecontinually.

Now,it’snotsimplythroughwillpowerthatthat’sgoingtohappen.Youneedsomehelp.Helpcomesinlearninghowtoplaywiththebreath,havingastrategyforstayinghere.That’spartofyourintentionaswell.Youcanbreatheinanykindofway,sohowaboutbreathinginawaythatfeelsreally,reallygood?—awaythatfeelsnourishingforthebody,soothingforthemind,energizingwhenyou’refeelingtired,groundingwhenyou’refeelingscattered.There’slotstoexplorerighthere.Somakethatyourintention.Youwanttoexplorewhatthebreathcandoforyouhereinthepresentmoment.

Andtrynottogetwaylaid.Somethingmaycomeup—apainoraparticularlyinterestingthought.Youhavetokeepremindingyourself:You’reherefortheskillofdealingwiththebreath.You’renothereforthoseotherthings.You’vehadthoughtsbefore;you’vehadpainsbefore.Youdon’thavetogetallexcitedaboutthem.Evenifit’sanamazingandoriginalthought:Ifit’sreallythatgood,it’llbetherewhenyoucomeoutofmeditation.Forthetimebeing,though,youwanttostickwithyouroriginalintentionnomatterwhat.

It’slikethosescenesinthemovieswhereapersonisgivenpermissiontogointoahalloftreasuresandthentakeonetreasureout.Thecatchisthattherearelotsofothertreasuresinthehallaswell,andthepeoplewhogetdistractedbytheothertreasuresendupnotgettinganythingatall.Sokeepyourmindontheonetreasure:Youwanttolearnhowtogetthemindunderyourcontrol;youwanttolearntogetthemindtobestillandsolidandclear,hereinthepresentmoment,withanawarenessthat’scenteredbutbroad—notbroadinthesenseofrunningafterthingsinalldirections,butbroadinthesenseofhavingawiderangeofawarenessthroughoutthebody.

Makethebodyonesensation,i.e.,thesensationofbreath.Makethattheonetopicofyourmind.Asyouexperiencethehandsandfeet,trytoexperiencethemasanaspectofbreath.Everypartofthebody:Experienceitasanaspectofbreath.Therewillbestillbreathenergyinsomepartsofthebody,andmovingbreathenergyinotherparts.AjaanLeehasalonglistofthedifferentkindsofenergies:theonesthatgobackandforth;theonesthatspinaroundinplace.Alsodifferentlevelsofbreathenergy:energymovingthroughthebloodvessels;energymovingthroughthenerves;stillbreathenergythatcanbedetectedinsomepartsofthebody.There’slotstoexplore.Makethatyourrange.That’swhereyou’regoingto

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wander.It’salimitedrange,goingasfarastheskinoralittlebitbeyondtheskin.Sometimesyoucansenseanenergyflowingjustaroundoutsidethebody,likeacocoon.Butmakethatthelimitofyourwanderings,andtrytoexperienceallasaspectsofbreath.Thisiswhatmakesitintooneobject—yoursenseofthebodyrighthere,rightnow.

Asforanypleasuresthatmaycomeup,anysenseoffullnessorunusualenergies,learnhowtodealwiththeminrelationshiptothebreath.Somepeoplesometimesfindatightnessdevelopinginthechestoranenergythatseemstocomeoutofleftfield.Well,thinkofthetightnesscoursingoutfromthechest,goingoutthepalmsofyourhands,thesolesofyourfeet,sothatitdoesn’tgetstuck.Thinkofeverythingintermsofbreathenergyinthebody,andthatthebreathenergyiswideopenandconnected.Themoreconnectedeverythingis,thelessneedyou’llfeelforin-and-outbreathing,andthestrongerthatsenseofbeingOneinthepresentmomentbecomes.Thebodyisonelargefieldofbreath.That’sonemeaningof“singlenessofpreoccupation.”Andit’swhatfillsthemind.Oneofthetermsforthisis,“mindfulnessimmersedinthebody.”You’reinthebody,thoroughly,totally,withitallaroundyou.Asifyou’resittinginatubofwater,andthewatersurroundsyou.

Makethatyourintention;holdtothatintention.Andyoubegintoseethatintentionsreallydohaveapriorpowerovertheresultsofyourpastkamma.Theremaybelittlepainshereandthere,noisesoutside,whatever.Butifyouholdtighttoyourintention,thosethingsarenotgoingtoleadyouastray.Youwanttohavethatkindofdetermination.Becauseit’sonlythroughthatkindofdeterminationthatthemindreallygetssolidlyestablished:still,clear,andinareallygoodpositiontogaininsight.Insightsarenotthingsthatyoucanintendaheadoftime,butyoucanintendtogettheconditionsright.Soalwaysholdthatinmindasyoumeditate,thatyourintentioncomesfirst.

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QuestioningYourUnconsciousActionsDecember28,2015

Wepracticetoovercomeourignorance.Whatkindofignoranceisit?ThewayyounormallyheartheBuddhistteachingsexplained,ourignorance

isthekindofignoranceofsomeonecomingoutofamnesiawhosequestionsare:“WhoamI?WhereamI?”Theanswersthatareusuallygiventothosequestionsarethese:“Whoareyou?–You’reabundleoffiveaggregates.Whereareyou?–You’reinsamsara.”

ButifyoulookmorecarefullyathowtheBuddhataught,thosearen’tthequestions—andsothosearen’ttheanswers.Forexample,intheBuddha’sanalysisofthefiveaggregates,they’renotwhatyouare.Hesaidthatthey’reactivities,theactivitiesoutofwhichyoucreateyoursenseofself,butthatyoushouldseethemas“notme,notmyself,notwhatIam.”Andsamsaraisnotaplace.It’ssomethingyoudo;it’sawandering-on.

Sotherealquestionsaren’t,“WhoamI?”or“WhereamI?”Therealquestionis,“WhatamIdoing?”That’sadifferentkindofignorance.That’stheignoranceofsomeonewho’sbeendoingsomethinghabituallyandnotreallypayingmuchattention,andsuddenlyrealizingthatwhathe’sdoingiscausingproblems.

Soaswemeditate,that’swhatwe’relookingat:Whatareyoudoing?Whathaveyoubeendoingthat’sbeencausingsuffering?Canyouseetheconnection?Canyouactuallyseetheactionitself?Alotoftheseactionsaresubconscious.Toseethem,youhavetogetthemindreallyquietandhaveitfocusedintherightplaces—andasktherightquestions.

Whenwethinkaboutsubconsciousacts,weusuallythinkaboutthesubconsciousortheunconscious,orasthings“inmysubconscious,”asifitwerearoominthemind,likethebasement,whereaswe’reuphereabove,inthefirstorsecondstory.Toseethesubconscious,wethinkwehavetopenetratethebarrierofthefloorbeneathus.Buttheunconsciousandsubconsciousarenotspacesinthemind.They’reactivitiesthattheminddoeswithoutbeingfullyconsciousofthem—andtherearealotofthose.Iftherearewallsinthemindthatpreventusfromseeingthem,we’veputthosewallsuprightbeforeoureyes.

What’ssubconsciousisnotlocatedinanyparticularhiddenplace.It’srighthere.It’ssimplythatthesethingshappenveryquickly,theyhappenverysubtly,andwe’vebeendoingthemforsolongthatwedon’tevennoticethem.They’relikethehumofarefrigerator.Therefrigeratorisrightherewithus,butit’sbeen

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onallday,tothepointwherewedon’treallynoticethehum.Oneofthereasonswelookforinconstancyistoseethemomentswhentherefrigeratorturnsoff.Thenyoudetect:Therewassomethingtherethatyoudidn’tnoticebecauseitseemedsoconstant.Thishappensonthelevelofthebody;ithappensonthelevelofthemind.

TheBuddhatalksaboutbodilyfabrication,whichisaphysicalprocess,althoughthemindisinvolvedindoingbodilyfabrication,throughitsintentions.Healsotalksaboutverbalandmentalfabrications,whicharemorepurelyaspectsofthemind.Bodilyfabricationisthewayyoushapethewayyoubreathe.We’redoingthisallthetime.Asthebreathcomesin,there’sgoingtobesomethingmonitoringitthatsays,“Okaythat’senough.Nowit’stimeforittogoout.”Ifyoulookcarefullyenoughatthemind,you’llnoticethattherearesomeperceptionsofwhatlevelofbreathingisenough.Someofthisisonthepurelychemicallevel—aswhenthere’stoomuchcarbondioxideinthebloodandthebrainsendsasignaltobreathein.Someofit,though,hasmoretodowithhowitfeels—whatkindofbreathingfeelssatisfyingrightnow.Butbecauseourattentionisdivertedelsewhere,wedon’treallynoticewhat’sgoingon.Wedon’tnoticetheextenttowhichwe’reshapingthis.

ThisisoneofthereasonswhytheBuddhahasyoufocusonthisasbodilyfabrication.Hetellsyoutobeawareofthewholebodyasyoubreathein,breatheout.Asyoudothat,youbegintonoticethatthere’smoregoingonthanjusttheaircominginandoutofthelungs.There’samovementofenergy—certainmusclesareexpanded,stretched;othersarecontracted.Theyhavearhythm.Buttowhatextentisthatrhythmcausedbythingsgoingoninthemindthatyou’renotfullyawareof?

Thebestwaytoseethatistoconsciouslychangethewayyouthinkaboutthebreath,tochangethewayyoubreathe,togoagainstwhat’ssubconscious.That’showyoudigupsomesubconsciousassumptions.There’saresistance.What’sgoingon?What’sresisting?Ifyoufindthatyou’rehavingtroubleadjustingthebreathbecauseyourperceptionisoff,well,changeyourperceptions.

Thisiswherementalfabricationcomesinandhasaninfluenceonbodilyfabrication.Whenyoubreathein,wheredoyouthinkthebreathiscomingin?Howdoesyourmindpicturethebreathingprocess?Changethepicture.Ifyou’renotsurewhatthepictureis,useoneofAjaanLee’spictures—suchasthebreathcominginatthebaseoftheskullandgoingdownthespine,downthroughthelegs;cominginthroughthemiddleofthechestandgoingdownthroughtheabdomen.Oryoucantryotherimagesaswell:thebreathcominginandouttheeyesandgoingdeepintothebrain,orcominginthroughthetopoftheheadandgoingdownintothebrain.Changethepicture,changetheimage,andseewhatthatdoestothebreathingprocess.

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Thesamewithverbalfabrication:You’resittingheretellingyourself,“Staywiththebreath.”Thereareotherpartsofthemindthat’llsay,“No,gosomeplaceelse;I’vegotsomethingelseIwanttothinkabout.”Youdon’tseethoseothervoicesclearlyuntilyou’vemadeupyourmindthatyou’regoingtostaywiththebreath.Normally,wejustdriftfromonethoughttoanothertoanother.It’slikeboatsoutontheocean:Oneboatcomesnearyourboat,andyoujumpontothatboat;andthenthatboatgetsneartoanotherboat,andyoujumponthatthirdboat.Everythingisjustdriftingaround.It’sallsosmoothandseamlessthatitseemslikeaverynaturalprocess.Butthenyoufindyourselfinthemiddleoftheocean.Ifyouaskyourself,“WherehaveIbeen?HowdidIgethere?”it’dbehardtotracethingsback.

Butifyou’vegotsomethingreallysolidtoholdonto,youcanbemoreconsciousofyourmotionsastheybumpintoyourinitialintention.Makeupyourmindthatyou’regoingtostayrightherewiththebreath.Thatgivesyouapointofcomparison.Whenthemindgoesdriftingoff,yourealizethatithasdrifted.

Somepeoplecomplainthatwhentheymeditatetheybegintoseewhatamesstheirmindsare.Well,themindhasalwaysbeenamess;it’snotsuddenlyamessbecauseyou’remeditating.AjaanFuang’sexampleisofahousethatyounormallydon’tclean.Onelayerofdustsettlesonthefloortoday,andthenanewlayertomorrow,andanewlayerthenextday,andyoudon’tseethelayersofdustbecausethey’rejustbeingaddedtothedustalreadythere.Butifyoustartcleaningthehouse,wipingdowntheflooreveryday,younoticeeverylittlespeckofdustasitsettles.

It’sthesamewhenyouusethebreathtocleanthingsout.Everytimeanewthoughtcomesinthat’snotrelatedtothebreath,you’regoingtonoticeit.Youmaynotnoticeitatfirst—youjustkindofslipintoitthewayyounormallyhavebeen.Butasyougetbetterandbetteratnoticingthemindandnoticingthewarningsignalsthatthemindisabouttoleavethebreath,thosewarningsignalstellyoualotaboutwhat’sgoingoninthemind.

It’sasifadiscussiontookplacemaybefiveminutesago,anditwasdecided,“Yes,we’regoingtoleavethebreathwhenwegetourfirstchance.”Andassoonasthere’stheslightestlittlebitoflapseinyourmindfulness,you’regone.It’safaitaccompli.Butonceyougetsensitivetothoselittledecisions,youcansayNo;youcanchangethemintime.

Solookforthat.Thenexttimeyounoticethatthemindhaswanderedoffandyoubringitback,makeupyourmindthatyou’regoingtolookforthewarningsignals.Youdon’ttellyourself,“Okay,I’mgoingtostaywiththebreath,I’mnevergoingtoleaveitthistime.”You’resettingyourselfupforafall.There’saliethat’sgoingoninthemindsomeplace.Awallwasputup,andsomething’s

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sneakingbehindthewall.You’vegottolearnhowtopullthosewallsdown.Andoneofthewaysofdoingthatistoask,“Iwanttoseethewarningsignals.”Assoonasthebreathgetslittlebitwobblyoryourfocusonthebreathgetsalittlebitwobbly,youhavetobeextracareful.Andyoubegintonoticethatcertaindecisionsarebeingmade—decisionsthatyouweren’tawareofbefore.

It’sinthiswaythatwebringthingstotheconsciouslevel,bylayingdownafewrules.Wesay,“We’regoingtostayrightherewiththebreath.”Andthenwatchthemindasitdisobeystherules,toseewhatkindofreasonsitgives.Atfirstitdoesn’tgiveanyreasons;itjustdoesitrightinyourface—itsuddenlyswitchesoffinanotherdirection.Butifyoucangetmoreandmorealerttothelittlethingsgoingoninthemind,thequieteryoucangetthemind,thenthemoreclearlyyoucanseetheselittledecisions,bothwiththeverbalfabricationandwithmentalfabrication.

Thefeelingsthatcomeup,thelittleperceptionsthatcomeup,arelikethesubliminalmessagesonTVthatcomeveryquicklyandthendisappear.Theyplantaseed.Ifyou’realerttothem,youcanwipeouttheseed.Itdoesn’ttakemuch.It’sharder,though,oncetheseedhassproutedandturnedintoabigplant.Thenyouhavetouprootit,becauseit’sestablisheditself.Butatthemomentwhenit’sstilljustaseed,it’sjustalittle,tinydecisionthatwasmadeinthemind,andyoucanundothedecisionrightthere,ifyoucatchitintime.Otherwise,itstartsburrowingaround,findingotherfriendsinsidethemind,soithasitsteam,itsgang.It’sgoingtoganguponyou.

Soyoubegintoseethatthesubconsciousisnotaplaceinthemind.It’snotasubterraneandungeon.It’ssimplythemind’sabilitytodosomethingveryquicklyandthentopretendthatithasforgotten.Butifyourmindfulnessismorecontinuous,youralertnessissharper,andyou’remoreandmoredeterminedtostayhere,thenthemoreclearlyyoucanseethosemomentsinthemind.Youseethetricksthatthemindplaysonitself,thewayithidesthingsfromitself,thewayit’salreadyshapingthings.

Independentco-arising,thefactorsoffabricationcomepriortosensorycontact.Inotherwords,whenthey’reunskillful,whenthey’redonethroughignorance,they’vegotyouprimedtosuffernomatterwhatcomestoyoursenses—nomatterwhatyouseeorhearorsmellortasteortouchorthinkabout.Oncetheselittledecisionsareinplace,they’vegotyouprimedtosuffer.Now,ifyoucanbringawarenessandappropriateattentiontothisprocess,youcanprimethemindinanotherdirection.Appropriateattentionisamatterofaskingtherightquestions.Remember,thequestionsarenot,“WhoamI?”or“WhereamI?”Thequestionis:“WhatamIdoing?”That’showyouprimethemindinanotherdirection.

ThinkabouttheBuddhaonhiswaytoawakening.Thequestionswerenever,

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“WhoamI?”or“WhereamI?“Thequestionwas,“WhatamIdoing?”Hetrieddifferentmethodsofmeditation,hetrieddifferentausterities,andhewasn’tgettingtheresultshewanted.Soheturnedaroundandsaid,“WhatamIdoing?WhatcanIchange?”Toseethelittlethingsthatthemindwasdoing,hehadtomakethemindvery,veryquiet,inanall-aroundway.

Thisiswhythemeditationinvolvesgettingfocusedonthebreathandthenbeingawareofthewholebody,becausedifferentthoughtsgetassociatedwithmovementsofenergyindifferentpartsofthebody.Theyleavemarkersasweholdontoathoughtforabit.Ifyou’vegotyourawarenessallaround,andyou’vegotthebreathenergysmoothedout,thentherearefewerandfewerplacestoleavemarkers,fewerandfewerhidingplacesfortheunskillfulthoughts,urges,feelings,andactionswithwhichyoushapeyourexperience.Whenyoubringthelightofawarenesstothesethings,youcanturnfabricationfromacauseofsufferingintopartofthepath.

Soalwaysrememberthatthequestionsarenot,“WhoamI?”or“WhereamI?”Thequestionis,“WhatamIdoing?”Andtrytobereallyvigilantinbeingverypreciseinyouranswers.Bringthingsthatthemindhasbeenhidingfromitselffrombehindthewallsit’sputupandintoplainsight.Thisiswhatchangesfabricationfromaproblemintothesolutiontotheproblem.

Solookcarefully.Nooneelsecandothelookingforyou.Butifyoulookintherightplacesandasktherightquestions,you’reboundtosee.

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ProtectionThroughMindfulnessPracticeDecember24,2015

TheBuddhaoftentalksaboutthepracticeofsatipatthana,ortheestablishingofmindfulness,asakindofprotection.Hesaysthatyoumakeyourselfarefugewhenyoupracticetheestablishingofmindfulness.Youmakeyourselfanisland,asafeplaceinthemiddleoftheflood.

There’salsothepassagewherehetellsthestoryoftwoacrobats.Aseachacrobatmaintainshisorherownsenseofbalance,eachisprotectinghimorherselfandalsoprovidesaprotectionfortheother.This,too,theBuddhathensays,isananalogyfortheestablishingofmindfulness.

So,whatkindofprotectiondoesmindfulnessprovide?Hereit’susefultonotethatwhentheBuddhatalkedaboutthedutiesofa

teacher,oneofthemistoprovideprotectionforthestudentinalldirections.Inhisowncase,thismeantthathegavethestudentclearreasonsforwhatshouldandshouldn’tbedone,lessonsthatthestudentcouldtakealongwhereverhe’dgo,andthatwouldbevalidinwhateverdirectionhewent.Afterall,wegothroughlifeactive,notpassive.We’reshapingourexperience,soweneedguidanceastowhatwayswillprovideuswithhappinessinthelongtermandhelpusavoidsufferinginthelongterm.

Themaindangerinlifeisourownlackofknowledgeinthisarea—orevenworse,believingthatouractionsdon’tmatterorhavenoresults.That’sreallydangerous—alotmoredangerousthanthedangersotherpeoplecanposetous.

Sothisquestionofprotectionhastoapplytowhatyou’redoingwithyourmindrightnow.

Thisiswheretheestablishingofmindfulnessprovidesareallygoodprotectionbecausewhenwelookatthethreequalitiesthatgointoestablishingmindfulness—ardency,alertness,andmindfulness—wecanseethatthey’renotjustmattersofacceptingorresigningourselvestowhatevercomesup.Theygiveguidanceastowhattodo,righthere,rightnow.

Mindfulnessiswhatkeepsinmindtheabilitytorecognizethings,thelabelswehavefornamingthingsastheycomeupinthepresentmoment.That’sthefirststep.Thesecondstepisthat,onceyou’verecognizedwhatsomethingis,mindfulnessremindsyouofwhatshouldorshouldn’tbedonewithit.Itremindsyounotonlywhatyou’vereadinthetextsorheardfromteachers,butalsowhatyou’velearnedonyourowninyourpractice,astowhatworksandwhatdoesn’t

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workingivingrisetoskillfulqualities.That’showyourpowerofmemoryisaprotector.Thenthere’salertness.Alertnesswatcheswhat’sactuallyhappening—andin

particular,whatyou’redoingandtheresultsyou’regettingfromwhatyou’redoing.Youmightsaythatittakesnoteofwhat’shappeningandthensendstheinformationovertomindfulness.Mindfulnessthenrecognizeswhat’sgoingonandgivesinstructionasforwhatshouldbedone.Ifsomethingisunskillful,andyourecognizeitassomethingunskillful,thenyourememberthatit’ssomethingyou’vegottogetridof,andyoutrytorememberhow.

Andfinallyardencyiswhatdoeswhatshouldbedone.Sothesethreequalitiesworkingtogetherallprovideyouwithyourown

protection.Andtheirinteractiongoesfurther.Onceardencyhasdonesomethingwell,alertnessnotesthat.Whenit’sdone

somethingnotsowell,alertnesswillnotethat,too.Thenyousendthatinformationofftomindfulnesstoremember.

Soyouwanttostrengthenthesequalitiesasmuchasyoucan,becauseifyou’remissinganyofthem,you’releftwithoutprotection.Eachofthemprovidesprotectioninitsownparticularway.

Forexample,insomecasesyoumaynotbeabletorecognizeifsomethingisskillfulornot.Youcan’trecognizewhat’shappening—andinthiscase,yourprotectionistobereally,reallyalert.

Thatmeansthatyouhavetowatchitforawhile,asinAjaanMun’sadvicetoAjaanMahaBoowa:Ifsomethingcomesupinyourmeditationandyou’renotsureaboutit,watchit.Staywiththatsenseofawareness—theobserver,theknower—anddon’tbetooquicktocometoanyconclusionsuntilyoucanseewhat’sactuallyhappening.Ultimately,you’llrecognizeitassomethingskillfulorunskillful,somethingtobedevelopedorsomethingtobeabandoned,butbecarefulnottojumptooquicklytoconclusions.

That’salertnessoverthelongterm.Therearealsothetimeswhenalertnesshastobeveryquick—asinUpasika

Kee’sadvice:Whensomethingcomesupinthemeditationthatseemsreallygood,oraninsightcomesupthat’sreallycompelling,notewhathappensimmediatelyafterthat.Inotherwords,you’vegottobealertcontinuously.Youcan’tgoridingwithasenseof,say,pride,orasenseoftotalconvictionintheinsight.Lookforcauseandeffectintheveryactofhavinganinsight.Trytoseewhathappensasaresultofbelievingthatinsight.

So,therearetimeswhenalertnessprovidesprotectionbybeinglong-term,andothertimeswhenitprovidesprotectionbybeingveryquick.

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Youreallycan’tlackanyofthesethreequalities.Ifyouforgetwhatyou’velearnedfromthepast,you’retotallydefenseless.Atthesametime,ifyouknowwhatshouldbedonebutyoudon’tcarryitthrough,thenyou’renotreallyprotectingyourself,either.Soyouhavetoworkonallthesethreequalitiestogether.

Onemainproblemisthatwhensomethingcomesupinthemindwetendtothinkofitintermsofourownvocabulary.Lustcomesupandourvocabularysaysthatit’ssomethinggood.Angercomesupandeventhoughpartofusmaythinkthatit’snotallthatgood,anotherpartofusreallylikesit.

Thisiswhymindfulness,rememberingtheBuddha’svocabularyforthesethings,hastobestrong.Itenablesyoutorecognizewhenthere’ssomethingthat,forthesakeofthepractice,youdon’twanttofollowanditremindsyouofthetoolsyouhavetodealwithit.

Whenlustcomesup,forinstance,themindcancreateallkindsofreasonsforwhytheobjectoflustisreallyattractive.You’vegottoremembertorecognizeitasahindrance,andtorecallthatifyoufollowthroughwithit,it’sgoingtocreatealotoftrouble.

Amongthetoolsthatmindfulnesscanusetohelpyouhereistheabilitytorememberthatlusthasitsdangers.Hereit’sgoodtothinkofallthestupidthingspeopledounderthepoweroflust—andtheawfulsituationstheygetthemselvesinto,gettingtieddowntoapersontheythoughtwasattractive,andthendiscoveringwhatelsethereisinthatperson:theperson’sbackground,personality,family,alltheconnectionsthatcomebundledwiththatperson.Thathelpsyourealizehowriskyitis.

Whenthisreallyhitshome,you’llbealittlemorelikelytowanttoactuallyapplythatmeditationinthechantrightnow,onthedifferentpartsofthebody.Firstthinkaboutyourownbody:What’sintherethat’sreallyworthyoflust?Takeoutallthepartsandexaminethemtoseewhichofthemcouldbereallyattractive.

Onlythendoyouapplythesamecontemplationtotheotherperson—whichiswhatmakesitfair.Inotherwords,you’renotsayingthattheothergenderortheotherpersonisthebadone.Yourbody,too,hasthesamesortofstuff.

ButastheBuddhasays,thisanalysisisgoingtoworkonlyifyouhaveanalternativesourceofpleasure.Thisiswhyweworkwiththebreath.Thetwocontemplationshavetogotogether.

Alltoooften,whenyou’rereallytiredorstressedout,yousaytoyourselfthatthepleasurethatcomesfromthelustisreallyworthit;it’ssomethingyoureallyneed;youwantyourquickfix.

Butifyoucantakeafewminutestostopandjustbreatheinawaythat’s

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reallyrefreshing,reallynourishing,yougiveyourselfsomerelief,yougiveyourselfsomestrength,yougiveyourselfsomefood,andthenthatenablesyoutosaytoyourself,“Actually,Idon’treallyneedthatotherkindofpleasureafterall.”

Thisiswhyardencyindevelopingconcentrationcanbeyourfirst-lineprotectionagainstlust.AstheBuddhasaid,youcanknowallthedrawbacksofsensualitybutifyoudon’thaveanalternativeformofpleasure,allthatknowledgeisworthless.Soardencyherealsohastodevelopconcentration,asenseofnon-sensualwell-being,workingwiththebreath.

We’vetalkedforthelastcoupleofdaysintheQ&Aaboutdifferentwaysofworkingwiththebreathenergy,andit’simportanttotakesometimetoexplorethisaspectofyourrelationshiptoyourbody.Whatkindofmovementofthebreathisactuallyhelpful?Whatkindofmovementofthebreathmakesitmoredifficulttostaywiththebody?

Andlearntoplay.Takethebreathenergyinthebodyasyourplaygroundhereandbeopentonewideasabouthowthebreathenergycanmove.

You’llnotice,inAjaanLee’sbasicinstructions,thathetalksaboutthebreathenergygoingdownthespineanddownthelegsasyoubreathein.Butitcanalsodothatasyoubreatheout.Thereareothertimeswhenhetalksaboutthebreathenergystartinginthesolesofthefeet,comingupthelegsandupthespine,intheotherdirection.

YoumayreadinmanualsonTaiChithatthere’sanenergycirclerunningfromthenaveldowntothespotbetweenthelegsandthenbackupthespine,anddownthefrontofthetorsotothenavel.Butinyourowncase,youmayfindthat,asyoubreathein,acertainpartoftheenergycanrunacirclethatgoesupthefrontanddowntheback,orupthebackanddownthefront,whicheverwayyouwanttheenergytogo.

Therearelotsofdifferentwaysyoucanworkwiththeenergy.Don’tlimityourself.Themorevarietyyoucanfindindealingwiththebreath,themoreintriguingitwillbetostaywiththebody—andthemoreyou’llbeabletofindasenseofwell-beingforthebody,givingitjustwhatitneedsatanyparticulartime.

Thisallowsyoutostepback,say,fromyourangerorlust,andlookattheotherphysicalandmentalsymptomsthatyou’veputtogethertocreatethatlustfulorangrystatetobeginwith.

Afterall,thesearethingsthatwefabricate.We’rereallygoodatputtingthemtogether.Alittlesensationhere,alittlesensationthere,youtiethemtogether,andthereyouare:Lustisovercomingyou.It’slaidclaimtoyourbodyandtoyourmind.You’vesuddenlygotallthatpressureinsidethatyou’vegottodosomethingabout.

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Thesamewithanger:Thispersondidthatandthatandthat,andthenyoucanstitchallthe“thats”togetherintoabigstoryanditgetsyourbloodboiling.

Therewasareportrecentlyabouthowpeoplewithstrongboutsofangeraremorelikelytohaveaheartattackacoupleofhourslater.Theresearcherssaidtheydidn’tknowwhattheconnectionwas,althoughit’sprettyobvious.Westitchallthesethingstogetherandthenallthestitched-togetherpartsblocktheenergyflow,pressurebuildsup,andsomethingexplodes.Allittakesisalittlerandomsensationhereandthere—andthemindhaslearnedhowtobereallygoodatstitchingthemintoawebtocatchitself.We’vebeendoingthisforwhoknowshowmanylifetimes.

Butifyouhaveasenseofwell-beingwiththebreath,thenyoucanstepbackfromthesefabrications.Youbegintotakethemapart—tocut,cut,cutthroughalltheconnectionsyou’vecreated.

Askyourself:Whatwasthefirstsensationinthebody?Whatwasthefirstlittlethoughtinthemind?—thelittlewhisperofthoughtthatsuggestedthatlustmightbeagoodantidoteforwhateversenseofirritationyou’refeeling,orthatangerwouldbeanappropriateresponseforwhatsomeone’sdone.

Andhowdoesthatworkitswaythroughyourinnerbureaucracy?—influencingthisperson,thatpersoninside,allthosecommitteemembersworkingtogether,creatinglittlesensationshereandthere,andallofasuddenyou’vegotafullblowncase.Ifyouwanttobelievetheirpropagandawhenthathappens,you’rethrowingawayyourprotection.

Yourprotectionistoremindyourself,“Thisisanunskillfulstate,”andyouhavetobealert.

Oneofthethingsyourememberwithmindfulnessisthatifyoustaywiththebody—orinparticular,staywiththebreath—you’regoingtobehereinthepresentmoment.Thatway,whenthesethingshappen,you’llseethemintimeandyou’llbealerttoupcomingtrends.Ifyouseethatthingsaregoinginabaddirection,youcanturnthemaround.

Thisishowthesethreequalitieskeepspinningaroundthemindandthebody,workingtogiveyoutheprotectionyouneedfromthingslikelust,aversion,delusion,greed—alltheunskillfulthingsthatcomewellingupinside,thatyou’vebeensogoodatcreatingandthatcreatesomanydangersforyourself.

Thisiswhy,whenAjaanLeewaswritingabouttheestablishingofmindfulness,hekepthammeringawayatthesethreequalities:mindfulness,alertness,ardency;mindfulness,alertness,ardency.Theylieattheessenceofhowtheestablishingofmindfulnesscanprovideyouwithaprotectionandbeyourrefuge,yourislandinthemiddleoftheriver—or,astheysayinanotherpassageintheCanon,yourislandinthemiddleofalake.

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Thelakeisrising,butyou’vegotthisislandthatprovidesyouwitharefugesothatyoudon’thavetodrowninthelake.Sodon’tabandonit.

Thinkofthatimageofthequailbeinghuntedbyahawk.Aslongasthequailstaysinitssafeterritory,thehawkcan’tgetit.Butassoonasitwandersout,there’snoguarantee.Andwhatdoesitmeantowanderoutofyoursafeterritory?Togetfascinatedwithsights,sounds,smells,tastes,tactilesensations—alltherawmaterialsforthingslikepassionandaversion.Ifyoudothat,thehawkcangetyou.Butifyoustayinyourproperterritory,theestablishingofmindfulness,you’resafe.

Ofcourse,it’snotjustaplace.It’salsoacombinationofactivitieshereinthemind.They’reyourprotectors.Sonourishthemwell.

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RecollectionoftheBuddhaOctober30,2014

RecollectionoftheBuddhaisoneoftheguardianmeditations.Whatdoesitguardyoufrom?Itguardsyoufromyourowndefilements.It’sgoodtostopandthinkabouttheBuddha,becausehesetsthepatternforwhatwe’redoinghereinourpractice.

Ifyoulookaroundtheworldtoseewhoyoumightwanttotakeasanexample,youcan’tfindabetterone.AsyoureflectontheBuddha,itgivesrisetoconviction,whichisoneoftheinnerstrengthsthatkeepsyouonthepath,keepsyougoing.

Anditalsogivesyouasenseofdirection.We’renotjusttrustingtheBuddha,we’retrustinginhisawakening:thathereallywasawakened,heknewwhathewastalkingabout,hereallywasabletofindadeathlesselementinsidethatledtotruepeace,truehappiness,anendofsuffering.Andasateacherhewasverywise.Heknewwhichissuestotakeup,whichissuestoputaside,howtoframeissuessothattheywouldactuallybehelpfulinleadingtotheendofsuffering.

Therearesomanyissuesyoucangetinvolvedin,somanydebates,somanylinesofthinking,linesofexplorationyoucanfollowthatwouldpullyouawayfromthemainissue,whichistheendofsuffering.Andevenwithissuesthatarerelatedtotheendofsuffering,youcanframetheminwaysthatpullyouaway.

SotheBuddhawaswisenotonlyinwhathetaughtbutalsowhathedidn’tteach,howheframedwhathetaught.

AjaanSuwatusedtosaythatifyoudon’tbelieveanybodyelse,ifyoudon’ttrustanybodyelse,atleasttrusttheBuddha.Placeyourselfinhishands.Youputyourselfingoodhands.Youfollowwhathetaughtandyoucan’tgowrong.

Soit’sgoodtocontemplatethisonaregularbasis.Therearealotofpeoplewhosay,“Well,theBuddhawasokayforhistimeandplace,butnowweliveinamodernworldandtherearecertainassumptionswehavetoholdtoaspartofbeingmodernpeople.”IneverknewthatIhadcheckedintothehumanworldontheconditionthatIhadtoacceptamodernworldview.Oneofthefactsofthemodernworldisthatwe’reexposedtolotsofdifferentteachings.Andsowehavetherighttochooseourassumptions,whatwe’regoingtoassumeisawell-livedlife,whatwe’regoingtoassumeisagoodexampleforhowwelive.

Wehavethechoice.Andthere’snothingthatcommitsustoanotherwisemodernworldview.Sothere’snoneedtosay,“Wehavetostripawaythe

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Buddha’steachings,”inthesamewayyoumightpluckachicken,leavingonlythepartsthatfitintoamodernworldview.

Afterall,themodernworldviewisonethat’screatingalotofsufferingforus.Ifyoubelievethatallyouareisabodyandthatyourconsciousnessisjustanepiphenomenon,astheycallit—asideeffectoftherebeingabody—thenyoucan’treallybelievethatbytrainingthemindyou’regoingtohaveanyimpactonanythingatall—becauseinthematerialistview,theonlyrealityisphysicalreality.Yetifyoubelievethatthephysicalrealityistheonlyone,itmakesyoumiserable.Whatcanyoudo?You’restuck.

Nowsomepeopleliketobestuck.Itletsthemoffthehook;theydon’thavetoberesponsiblefortheirchoices.Butthat’samiserableplacetobestuck.

Justlookatyourmind.Whatdoesyourminddealin?Itdealswithmeanings.Someonecansayawordanditwillhaveahugeimpactonwhatgoesoninyourmind.Now,physically,theworditselfiswhat?Soundwaveshittingtheear,that’sit.Wecantakethesameword,sothatthesoundwavesarethesame,butifyouputitinonelanguage,itmeansonething;ifyouputitinanotheroneitmeanssomethingelse.Andifeverythingwerejustphysical,howcouldthatbe?Howcouldtherebemeanings?Theminddealswithmeanings.SotakeonthemeaningofwhattheBuddhasaid,thatitispossibletofindatruehappinessandit’spossibletodoitfromwithin:inotherwords,bychangingyourmindwithyourmind.

Nowthatdoesn’tfitinwithalotofmodernmaterialistassumptions,butagain,whyarewecommittedto,say,amaterialistassumptionjustbecausewe’reborninthistimeandplace?Wehavetherighttochooseanyassumptionsthathelpalleviatesufferingnowandonintothefuture.

SotheBuddha’sassumptionsarereallywise.Andasforpartsoftheteachingthatpeoplewouldhaveusputaside,theBuddhahadgoodreasonsforteachingthem.

Take,forinstance,thewholeissueofthedifferentlevelsofbeing.Ihaveastudentwhostartedmeditatingonhisownwhenhewasateenager.Hestartedsensingbeingsaroundhim.HavingbeenraisedintheCatholicChurch,allheknewwasthatspiritualbeingscameinonlytwosorts,reallygoodorreallybad,andtherewasnothingin-between.Andthesecertainlydidn’tlooklikethegoodones,soheflippedout.Asaresult,hestoppedmeditating.

Later,afterherealizedthatthereareotherwaysoflookingatthesebeings—thatthereareallkindsofbeingsoutthere,good,bad,andalltheshadesinbetween—hewasabletostartmeditatingagainwithoutfearofwhathewasseeing.TheBuddhagivesyouinstructionsonhowtodealwithbeingslikethis:hownottobeovercomebythem;hownottobeafraidofthem;howtobewary

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aroundthemevenasyouwishthemwell;howtoprotectyourselffromthem.Theseareallthereintheteaching.

AndtheworldviewtheBuddhagivesinthisregardisveryuseful.Therearenotjustangelsordemons.Therearelotsofdifferentlevels,withbeingsatmanystagesintermsoftheirgoodnessandknowledge.It’slikehavinglotsofdifferentkindsofneighbors,thesameasyou’dhaveinthehumanrealm.Sothatworldviewcanbeextremelyusefulforpeoplewhoaresensitiveinthisway.

SowhenwerecollecttheBuddha,werealizethatourconvictioninhisawakeningisourprotection.Therearealotofthingswedon’tknowinlife,butwehavetomakeassumptionsinordertofunction.Wehaveourchoiceofassumptions,andtheassumptionstheBuddharecommendsmakesense.He’snotaskingyoutobelieveanythingimpossible.He’saskingyoutobelieveinthepowerofyourownaction.Healsogivesspecificguidanceinhowbesttoact,soyoudon’thavetoreinventtheDhammawheeleverytimeyoustartpracticing.

SothisrecollectionoftheBuddhaisagoodprotection.Itprotectsusfromthatattitudethatsays,“Well,ifIdon’tknowsomething,I’mnotgoingtobelieveit.”Thefactis,therearealotofthingsthatyoudon’tknow.Ifyoustartexaminingyourbeliefs,yourealizethatyoumakelotsofassumptionsasyougothroughtheday.Soyoumightaswelladoptsomeassumptionsthathavebeentriedandpassedthetest.ThepeoplewhosaythattheBuddha’sreallyworthless:Theythemselves,aspeople,aren’tveryimpressive.

Forinstance,itwasAjaanSuwatwhosaid,“Ifyoudon’tbelieveanybody,atleastbelievetheBuddha.”HehimselfhadbelievedtheBuddhaallthewaydownthelineandhebenefittedgreatlyfromit.Andhewasaveryinspiringexample—muchmoreinspiringthanthepeoplewhowouldsay,“Well,pickandchoose;takewhatyoulikeandthrowawaywhatyoudon’tlike.”

Thisishowweprotectourselvesfromourselves.Weprotectthegoodpartinsideus,thepartthatwantstofindatruehappiness,andweprotectitfromallthegreedandaversionanddelusionandlazinessandotherunskillfulqualitiesthatwouldpullusaway.

SorecollectionoftheBuddhaisoneofthemostimportantweaponsinourarsenal.Bringitouttouseonaregularbasis,andyou’llfindthatitgivesenergyandsafetytoyourpractice.

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TheWorldofConvictionMarch27,2017

Oneofthemind’shabitsistocreatestatesofbecoming,involvingboththeworldoutsideandyourowninnerworld,theworldofthemind.Youstartwithadesireandthen,basedonthatdesire,youtakeonanidentityinaspecificworldofexperience.Ifyouhaveadesireforpizza,the“you”inthatworldisgoingtobeboththe“you”that’sgoingtoenjoythepizzawhenyougetitandthe“you”thatcangetthepizza.Youhavetheskills,oryouhavethewherewithal,togetitforyourself.That’saselfasproducer.Theonewho’sgoingtotastethepizza,that’stheselfasconsumer.

Asfortheworld,onceyou’vefocusedonthatdesire,everythingintheworldthat’srelevanttothatdesireactuallyformstheworldinthatbecoming.Whateveriseithergoingtohelpyougetthepizza,orgetinthewayofgettingthepizza,formstheforeground.Everythingelsefallsintothebackground.Everythingelseinyourownpersonalidentitythat’sirrelevanttothatdesireatthatpointfallsintothebackground,too.

Thenwhenyoumoveontoanotherdesire,there’sanotherbecomingwithanotheryouandadifferentworld.Themind’sdoingthisallthetime.

Andthenonthelargerscale,there’sthe“you”hereasahumanbeing,alongwiththeworldoutsidethatyou’reinhabitingasahumanbeing:That’salsoakindofbecoming.OneoftheBuddha’smaininsightswasthatthesetwoareconnected.Theidentitythatyouhaveasahumanbeingrightnowisbasedonalotofthebecomingsyouhadinthepastinyourmind.

And,astheBuddhasaid,thisprocessofbecomingentailssuffering,becausethatdesire,whenyouclingtoit,isgoingtobeuncertain.Theclinging,too,isuncertain.It’sgoingtobeunstable.Soanythingbuiltaroundthat,anythingthatgathersaroundthat,willhavetobeunstableaswell.Thisiswhyclingingliesattheessenceofsuffering.

Butitalsoturnsoutthatyouneedtodevelopcertainbecomingsinordertopractice.The“you”who’sheremeditating,theinnerworldofyourmindthatyou’reinhabitingrightnow,alongwiththeworldofthebreath,shouldbeprominent,andotherthingsshouldfallintothebackground.Theconcentrationyou’reaimingat,too,isakindofbecoming.Infact,youactuallyseetheprocessofbecomingveryclearlyasyoutrytomeditatebecause,asyouoftendiscover,whenyou’retryingtostaywiththebreathallofasuddenyoufindyourselfoffin

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someotherplaceinadifferentworld.That’sbecauseadifferentdesiretookoverandanewyouformedaroundthat,anewworldformedaroundthat,andtookyouoff.

Soyoukeeptryingtore-establishyourselfhere—notonlyasyou’remeditating,butalsoasyougothroughtheworldandkeeptryingtopractice.The“you”asameditatorissomethingyouwanttoencourage,somethingyouwanttonourish:theyouthatcandothis.

TheCanonencouragesthatkindofthinking,“Otherpeoplecandothis.Whycan’tI?”TheBuddhaalsoencouragesyoutorememberthatyou’veembarkedonthispracticebecauseyouwanttogetpastsuffering.Ifyoufindyourselfwantingtoleavethepracticeortoslackoff,thenyouhavetoaskyourself,“Don’tyoureallyloveyourself?Don’tyoureallycareaboutyourself?”Thisiscalledtheselfasagoverningprinciple.

Sotheseareformsofself-ing—orI-makingandmy-makingintheBuddha’sterms—thatareactuallyhelpfulonthepath.

Butthere’salsotheprocessofworld-making.Whatkindofworldcanyouinhabitthat’sgoingtobehelpfulforthepath?Hereatthemonastery,wehavethecontextofthemonastery.Butwhenyouleave,you’vegottotakeaworldwithyou.

ThisisoneofthereasonswhytheBuddhatalksaboutthefivestrengthsorthefivefaculties.Thesearequalitiesthatnourishthemindandnourishthekindofbecomingthatyouwantasapractitionerasyougothroughtheworld.

Bothlists—thestrengthsandthefaculties—beginwithconviction:convictionintheBuddha’sawakening,thathereallywasawakened.Ifyouholdontothatconviction,itcreatesadifferentworldaroundyou.Youseethingsthroughthatlens,andthey’regoingtolookdifferentfromwhattheywouldhaveifyoulivedinaworldwherenoonehadeverawakenedthroughhisorherownefforts.

WhatdoesitmeantohaveconvictionintheBuddha’sawakening?Well,itcomesdowntoconvictionintheprincipleofaction,thatyouractionsreallydomakeadifference.Theycanmakesuchahugedifferencethattheycanactuallyputanendtosuffering.Andyoucandothisonyourown.Afterall,theBuddhadiditonhisown.Eventhoughhesaidthatthewholeoftheholylifeliesinhavingadmirablefriends,theadmirablefriendsaretheresimplytopointoutthewayandtogivegoodadvice;tosetgoodexamples.Buttheactualworkissomethingyouhavetodo.Youhavetodoitonyourown.

ThisisthemessageoftheBuddha’sawakening.Andyounotice,ifyoulookthroughBuddhisthistory,thatwhenpeopletrytochangetheDhamma—especiallyintoformsthatsaid,“Youcan’tdothisonyourown.Youneedsome

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outsidepowertocomeandhelpyou”—theyalsochangethestoryoftheBuddha’sawakening.

There’soneversionwhere,astheBodhisatta’ssittingunderthetree,hedoesn’tgainawakeningthere.HegetsspiriteduptothePureAbodes.TherehegetssurroundedbyBuddhasofthepastwhobeamawakeningintohishead.Thenhecomesbackdown.Inotherwords,inthatversion,hedidn’tdoitonhisown.There’sanotherversionwhereheactuallywasawakenedbeforehelefthome.Hewashavingtantricsexinthepalacewithaconsortand,throughtantricsex,heappealedtotheBuddhasofthepastwhosharedtheirawakeningwithhim.ThenhewentoutandsatundertheBodhitreeasashowforpeoplewhomightbeinspiredbythatkindofthing.

So,youcanseehowimportantthestoryoftheBuddha’sawakeningisincreatingtheworldinwhichyoupractice.

Recently,IwasreadingasecularBuddhistversionoftheBuddha’slife,inwhichthereactuallywasnoawakening.TheBuddhawasjustawell-meaningsortofguywhothoughtaboutthingsalotandwasverysensitive,andfinallyhedecidedthateachofushastobetruetoourselvesandfindapath,ourownpath,forourselves.Nobodyelsecantelluswhatthepathshouldbe.Butunfortunately,hewasnotagoodteacher,andthemonkstookhisteachingsanddistortedthem,tellingusthattherewasanawakening,andaspecifictruthtotheawakening,andthattherewasapaththatworkedforeverybody.

Whatkindofworldwouldthatbe,ifnobodyeverreallygainedawakening?Aprettyhopelessone.Ifyoureallyareseriousaboutputtinganendtosuffering,convictionintheoriginalstoryoftheBuddha’sawakeningcreatesanewworldaroundyou.Youseeyourlifeasanopportunitytodevelopthequalitiesthathedeveloped.

IntheCanon,whentheBuddhatalksaboutthequalitiesthatledhimtoawakening,theycomedowntobeingheedful,ardent,andresolute.WhenyoubelievethattheBuddhareallydidgainawakeningthroughthesequalities,itencouragesyoutodevelopthosequalitiesinyourlifeaswell:heedfultotakecareinwhatyoudo;ardenttogiverisetowhat’sgoodinanycircumstance;resolutetokeepfrombeingswayedbyyourdefilementsandotherpeople’sopinions.Thisisespeciallyimportantaswelivehereinthislandofwrongview,wheretruthgetsturnedintotruthiness,thevirtuesarecalledintoquestion,andeverybodysays,“Well,justfindyourownwayandgofortheimmediatehit.”AndtheyaccuseBuddhismofbeingpessimistic.TheBuddha’sactuallysaying,“Look.Throughyourefforts,youcangaintruehappiness.Youcanputanendtoallsuffering.Here’showit’sdone,andhumanbeingscandoit.”

That’stheothermessageoftheBuddha’sawakening:thatitispossibleforus

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totouchadeathlessdimensionwithinthemind.Thepathcantakeusthere.Sometimesyouhearthequestion,“Howcanahumanbeing,whichisaconditionedbeing,knowsomethingunconditioned?”Thatwasn’ttheBuddha’sapproach.Insteadoftryingtodefinewhatahumanbeingisand,fromthat,whatahumanbeingcanknow,hisapproachwastobeginwith,“Whatcanahumanbeingknow?”Andthen,afterthat,ifyouwant,youcandefinewhatahumanbeingis.Buthefoundthatbydefiningyourselfinanywayyou’replacinglimitationsonyourself.Sowhybothertryingtodefineyourself?

Butifyoufocusondevelopingageneralsenseofyourselfascapable,aswillingtotakeresponsibilityforyouractionsandtolearnfrommistakes—simplethingslikethat,whichinvolveaqualityofintegrity:Thatkindofselfcanactuallytakeyoutothepointwhereyoudon’tneeditanymore.Because,afterall,whydowecreateselvesinourbecomings?Becausewewanthappinessbasedonourdesires,andweneedasenseoftheselfasproducerandselfasconsumertoachievewhatwewant.Butwhenyougettoahappinessthatdoesn’trequireanyconditions,youdon’thavetocreateanysenseofselfaroundit.That’swhytheBuddhagavetheteachingonnot-self.Buttogettothepointwhereyouapplynot-selftoeverything,youhavetolearnhowtocreateagoodself,askillfulsenseofselfand,atthesametime,haveaskillfulsenseoftheworldaroundyou,aworldinwhichawakeningispossible.

Nowthisisamatterofconviction.You’renotgoingtoknowthetruthoftheBuddha’sawakeninguntilyoufindawakeningyourself.Butfaithinawakeningbeforethatpointisnotthekindoffaithwhereyou’rebeingaskedtobelieveanythingunreasonable.It’sareasonableworkinghypothesis,whichhelpsgetyouonthepath,keepsyouonthepath,andleavesthepossibilityofawakeningopen.Ifyoutakethatotherworkinghypothesis—thatnobodyeverhasreallygainedawakening,thatit’salljustabunchofmade-upstuff—thatclosesallthedoors.

Soyouhavetodecide,whichkindofpersondoyouwanttobe?Andwhichkindofworlddoyouwanttolivein?Youdohavethatmuchofachoice.Youcancreateanenvironmentforyourpracticeinthisway,basedonyourconviction.Youmayfindthatyou’llbelivinginaworldthat’sdifferentfromtheworldsofthepeoplearoundyou,butwe’realreadylivinginworldsdifferentfromtheirs,theworldsofourownbecomings.Thequestionis,increatingyourbecomings,doyouwanttofollowtheirworlds,withtheirlimitedpossibilities?OrdoyouwanttoliveintheworldoftheBuddha,inwhichthepossibilitiesarewideopenandyou’recapable?Thechoiceisyours.

Andsincewe’realreadycreatingworldsofbecomingandselvesofbecomingoverandoveragain—andsufferingasaresult—whynotcreateabecomingthatleavesthepotentialopentogetbeyondbecomingandsufferingaltogether?Itgivesanewmeaningtoyourself-inganditgivesanewmeaningtotheworld-ing

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thatyoudo.Itleavesopenthepossibilitythatthereareotherdimensionsofthemindasidefromtheworldswekeepcreatingforourselves.There’sadimensionthat’slokuttara,aboveworlds,adimensionthat’sunfabricated,ultimatehappiness,ultimatetruth,ultimatefreedom.

ConvictionintheBuddha’sawakeningleavesthatdimensionasapossibility.Aworldwithoutthatawakeningclosesthatpossibilityoff.Sorememberthatyou’remakingthechoiceallthetime:Whatkindofworldareyougoingtolivein?Andwhatkindofpersonareyougoingtobeinthatworld?Don’tletotherpeoplemakethatchoiceforyou.Listentothepartofyourheartthatsays,“Iwanttruehappiness.Iwanttofinditinawaythat’sharmlessandwise.”AndyoufindthatconvictionintheBuddha’sawakeninghelpsyouachievethatdesire.

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PleasantPractice,PainfulPracticeAugust6,2015

There’sasadstoryaboutayoungAmericanwhowenttoThailandandbecameamonk.HewenttostaywithAjaanMahaBoowa,andoneofthefirstquestionsheaskedAjaanMahaBoowaonarrivalwas,“WhatmeditationthemecanIfollowthatwillleadmetoawakening?”AjaanMahaBoowasaid,“Idon’tknow.Youhavetofindoutforyourself.”Unfortunately,theyoungmonkthoughtthatAjaanMahaBoowawassayingthathedidn’tknowthewaytoawakening,sohegotdiscouraged,left,andendedupdisrobing.HetriedZenforseveralyears,disrobedfromthat,andendedupbeingaprofessorofBuddhiststudieshereintheStates.

Thesadthing,ofcourse,isthathemisinterpretedAjaanMahaBoowa’sstatement.AjaanMahaBoowadidn’tsaythathedidn’tknowthewaytoawakening.Whathedidn’tknowwaswhichtechniquewouldworkspecificallyforthatyoungmonk,seeingthatthere’snoonetechniqueguaranteedtotakeeverymeditatortostreamentryoroncereturningornon-returningorarahantship.Thetechniquethatworksforeachindividualpersonisamatterofindividualtemperament.

Therearetwomainpractices,astheBuddhadefinesthem:painfulpracticeandpleasantpractice.Bythishedoesn’tmeanthatyousitherewithalotofpainorwithalotofpleasure.Painfulpracticemeanshavingtocontemplatethemeslikedeathortheunattractivenessofthebodyasyourmainmeditationtheme.Thiskindofpracticeispainfulbecauseit’smentallypainful.Pleasantpracticehastodowithgettingintothejhanasandworkingwiththesenseofeaseandrefreshmentthatcomefromgettingthemindreallystill.

Now,thisdoesn’tmeanthatbodycontemplationdoesn’tgetyouintojhana.Inbothcases,theBuddhasaid,whatdetermineswhetheryourpracticeisgoingtobepleasantorpainfuliswhichkindofcontemplationleadsyoutodevelopthefivestrengthsandthefivefaculties:conviction,persistence,mindfulness,concentration,anddiscernment.“Concentration”inbothcasesmeansthejhanas,butthethemeleadingyoutodevelopthosejhanas,andfromthereonintodiscernment,issomethingthatvaries.

Somepeoplecanjustworkwiththejhanaitself.Youlookatwhateverstateofconcentrationyouhavesettledintoandyouexamineittosee:Whereistherestillanystresshere?Youlookforwhatyoumightbedoingtocausethestress,

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andyounoticethatbykeepingtrackoftheriseandfallofthelevelofstressinthemindwhileit’sinconcentration.Ifyoucatchtheactivityofthemindthatbringsonthestress,dropthatactivityrightthenandthere.Whenyoudothis,you’relearningthebasicskillthatwilltakeyoualltheway,attheveryleast,tostreamentry,becauseit’sallaboutseeinganddevelopingdispassionfortheactivitiesofthemind.

Thesameholdstruewiththeconcentrationthatcomesfromcontemplatingthebody.Atfirst,you’refocusedonyourimageofthebody.Butthentherecomesthequestion,“Whatmakesyouwanttogiveriseto,say,aperceptionofthebodyasunattractive,andwhatmakesyouwanttodevelopaperceptionofitasattractive?What’stheinstigator?Andwhatisthisthing,thisperceptionofattractiveandnotattractive?”Youlearntoturnaroundandlookatthat.Takethatapart.

Inbothcases,you’relearninghowtolookattheroleofperceptioninyourmind,alongwiththeroleoffeelingandfabrication,whicharethecentralaggregatesinanyattempttofreethemindfromtheaggregates.Thatmakesyoumoreandmoresensitivetowhatthemindisdoingtodeceiveandcreateunnecessarysufferingforitself.

Asforwhichofthetwomaintypesyoufallinto,youdon’tknowthatbeforehand.Thisisoneofthereasonswhywepracticebothbodycontemplationandbreathmeditation.

Contemplatethe32partsofthebody.Youcanaddotherpartsofthebodyifyoulike.Forsomereason,eyesarenotmentionedinthelist,butifyouwant,youcanvisualizethemtoyourself:whattheeyeslooklikewithouttheeyelids.Oryoucanjustgodownthestandardlist.Whenyoufocusonaparticularbodypart,askyourself,“Whereinmysenseofthebodysittingrighthereisthatpartrightnow?”Thisistodrivehomethefactthatthebodypartisnotjustsomethinginananatomychartoraphoto.It’ssomethingrighthereinyourbody.You’vebeenlivingwithyourliver,you’vebeenlivingwithyourlungsallthistimewithoutreallythinkingmuchaboutthem.Sogothroughthevariouspartsuntilyoufindonepartthatreallycapturesyourinterest,thatreallyseemstohityou:“Mygosh,mybodyhasthat,too,andI’vebeencarryingitaroundrightinsideme”—anythingthathelpsyouquestionyourattachmenttothebody,sothatyoucanstoptakingitforgrantedthatyourbody’sareallycoolthing.

Thisisnottosaythebody’sabadthing.Afterall,you’vegottousethebodyforthepractice.Whatyou’retryingtocutthroughareallyourunhealthypositiveandnegativeimagesofyourbody.Unhealthynegativeimagescenterontheideathat,“It’sjustmewho’sugly.Mybody’snotbeautifullikeallthoseotherpeopleIseeinthemedia.”Anunhealthypositiveimageissaying,“I’vegotthisreallycoolbodyhere.I’mprettysharp.Peoplefindmeattractive,somybodymustmakeme

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betterthanotherpeople.”Bothofthoseareunhealthybecausetheyleadtounhealthymind-states.Ahealthypositiveimageisthat“I’vegotabodythatIcanpracticewith.”Ahealthynegativeimageisonethatsays,“We’reallequalintermsofwhatwe’vegotinourbodiesandnoneofthepartsarereallyallthatattractivewhenyoutakethemout.Sothevalueofthebodydoesn’tlieinitsappearance.Itliesinwhatyoudowithit.”

It’sgoodtodothispracticeonaregularbasistohelploosenyourattachmenttothebody.Ithelpswithalotofdefilements,notjustwithyourattachmenttolust.It’sinterestingtonotethattheBuddha’sanalysisoflustisthatyoustartwithyourattractiontoyourownbodyandthenyoutransferthattothebodyoftheoppositesexorwhateverthesexyou’reattractedto.Butitstartswithyourownbody.Thisanalysisisnotjustforlust.It’salsoforpride,suchastheprideofracism.Skinisjustskin,andnobody’sskinisattractivewhenit’sputinapile.Whateverkindofattachmentyouhavetothebody—itmaybetheunwillingnesstodowithoutfoodortodowithoutsleepforfearthatit’sgoingtoharmthebody—youtellyourself,“Well,thebody’sheretobeused.Andtherecomesapointwhereyou’regoingtohavetothrowitawayanyhow.Souseitinagoodwaywhileyoucan.”

Peopleputsomuchenergyintotryingtopreservetheirbodies.Butwhataretheypreservingthemfor,usually?Inmostcases,they’rejustpreservingthemsotheylookgooduntiltheyadmittothemselvesthattheycan’treallylookgoodanymore.Thatdoesn’taccomplishanything.Soyouhavetoaskyourself,“TowhatextentamIunwillingtousethebodyforsomethingthatwillreallyhaveagoodimpactonthemind?”Thenlookatthevariouspartsofthebodyandseethatthere’sreallynothingherethat’sworthholdingontoforitsownsake.Learntoseethebodyasatool.

Thisisallveryhelpful,evenifyourbasicpracticeispleasant.Regardlessofwhetherapainfulorapleasantthemeultimatelysparksyourawakening,eitherwayyou’vegottodothiskindofcontemplationonaregularbasis.

Thesameintheothercase:Evenifyourpracticeispainful,theBuddhasaysthatyou’vegot,attheveryleast,tohavethebreathasyourescape,becausetherearetimeswhenbodycontemplationcangetthemindreallydisturbed.Itcanleadtounskillfulmind-states,andthat’swhenyou’vegottodropthatthemeforthetimebeingandcomebacktothebreath.Giveyourselfasenseofwell-being,ofrefreshingthemind,becausethemindneedsitsrefreshmentonthepath.

Afterall,it’sgoingtobefeedinganyhow.Andifitdoesn’thavesomethingreallygoodtofeedonintermsoftheconcentration,it’sgoingtogoslippingout,jumpingoverthewall,findingsomethingoutsidetofeedoffof,tofinditshitofpleasure.Sogiveitsomethinggoodrighthere,somethingthat’svisceral,immediate,andskillful;somethingthathelpsanchoryouinthepresentmoment

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andputsyouinapositionwhereyoureallycanseewhat’sgoingoninthemind—becausethebreathistheclosestthinginthebodytothemind.

It’sthroughthebreath,ortheenergyofthebreath,thatyoucanactuallymoveyourbodyandbesensitivetowhat’sgoingoninthebody.Sostayingwiththebreathfocusesyourightnexttothemind,atthesametimecreatingagoodrelationshipbetweenthebodyandthemind.

Sowhetheryourpracticeisgoingtobepainfulorpleasant,it’sgoodtohavesomeexperiencewithbothsides,bothbecausenobodycanknowwhichsideyou’reon,andbecauseithelpsgivebalancetobothsides.

Bealivetothefactthattherearelotsofdifferentways,lotsofdifferentthemesfortrainingthemind.Therearemanydifferentthemesinthesuttas.It’sevenpossibletoworkwithmettaoranyofthebrahma-viharasasthebasisforyourconcentration.Aslongasyouthenusethatconcentrationasabasisforfurtherdevelopingthefactorsforawakening—andinparticular,discernmentaboutwhatyou’redoingasyoucreateastateofmind—that,too,canbeoneofthepleasantwaysofgainingawakening.

Butitallhastocomedowntoyourabilitytowatchyourownmindasit’screatingunnecessarystressandsufferingthroughitsperceptionsandfeelingsandfabricationshereinthepresentmoment.Whicheverthemeleadsyoutothatlevelofawarenessandmakesiteasyforyoutoseewhatyou’redoingandwheretheunnecessarystressisandhowyoudon’thavetocreateit:That’llbethemethodthatworks.ApartoftheBuddha’sgreatnessasateacherwashisrealizationthattherearemanydifferentpersonalitytendenciesandhisabilitytoprovidedifferentwaysofdealingwithyourdifferenttendenciessothatregardlessofyourtendency,thereisawayforyoutoreachawakening.

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GoodwillasRestraintJuly25,2015

There’sapassagewheretheBuddhatalksaboutthedevelopmentofgoodwill—andbyimplicationalltheothersublimeattitudes—asaformofrestraint.Wedon’tusuallythinkaboutgoodwillinthoseterms.Wethinkofitmoreasanopeningoftheheart,lettingallitsnaturalgoodnesscomepouringout.Butthen,ofcourse,theBuddhaneversaidanythingaboutnaturalgoodness.Hesaidthemindisverychangeable.It’scapableofallkindsofthingsanditcanchangesoquicklythatevensaying,“intheflashofaneye”istooslow.Andasforpouringout,that’swhatthewordasavameans—effluent—andthat’ssomethingwe’retryingtoovercome.

Sowhatarewerestrainingaswedevelopgoodwill?Basically,ifwehavethoughtsofillwillinthemind,they’regoingtocomepouringoutinouractions.Andso,insteadofjustholdingtheillwillinmindasyoutrytopreventitfromaffectingyouractions,youtrytonipitinthebud.You’resittinghereandthingscomeupinyourmindaboutsomethingthatsomeonedid,orsomeoneelsesaid,anditgetsyoureallyworkedup.Youneedawaytorestrainyourself.Andthat’swhatgoodwillisfor.

Similarly,theideaofwantingtodoharmtosomebodymaycomeup.Youneedcompassion—again,bothforyourselfandfortheotherperson.Resentmentcomesupforsomebody’sgoodfortune:Youfeeltheygotsomethingthatyoushouldhavehad,oryouseethatthey’vegotsomepositionthatyoudon’tthinktheydeserve.Well,developempatheticjoy.Ifanyaversioncomesupforanybody,theBuddhasaystodevelopequanimity.

They’reallveryinterestingpairings:especiallytheequanimityforaversion.We’reusuallytoldthatgoodwillistheantidoteforanger.Butsometimestherearecaseswheresomeonehasdonesomethingandit’sreallyhardtofeelgoodwillforthatperson.Butattheveryleastyoucansay,“Okay,I’mjustnotgoingtogetinvolvedforthetimebeing.”Andrememberthateverybodyhashisorherownkamma.

Butthere’sanotherkindofrestraintaswell.Andthathastodowithrememberingthatyou’vedonewrongtosomebodyandyouwanttoresolvenottodoitagain.ThisiswheretheBuddhaagainrecommendsdevelopingallthebrahma-viharasasawayofmaintainingthevowyou’vemadetorestrainyourselffrommakingthatsamemistakeinthefuture.

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Whenyou’vewrongedsomebodyelse,it’sveryeasytostartthinkingthatyou’reareallybadperson,andthatgetsyoudown.Andthen,togetoutofthatmood,youstarttellingyourself,“Well,maybetheotherpersondeservedwhatIdid.”Butyoudon’twanttothinkinthatway,either.Soyouhavetodevelopgoodwillforbothsides.

Goodwillforyourselfmeanswhat?Thinkingaboutwhatgenuinehappinesscomesfromandwhatyouneedtodoinordertofindit.Andmakingtheresolvethatyoureallydowanttofindthathappiness.

Goodwillforotherpeople,ofcourse,meansthatyoudon’twanttoharmthemandyoudon’twanttogetthemtodoharm,either,becausethatwouldgetinthewayoftheirtruehappiness.Ofcourse,theyhavetheirownfreewilltomakechoices,buttowhateverextentyoucanhaveaninfluence,youwanttomakethatinfluencegood.

Andrememberthatthegoodwillisthereforyou.Eventhoughyou’redirectingittosomebodyelse,it’sforthesakeofyourownskillfulness.Becauseasyoutrainthemind,therearegoingtobealotofthingsyou’regoingtohavetogiveup:habitsyou’vedevelopedovertheyears—waysofthinking,waysofspeaking,waysofacting.You’vegottoexercisemorerestraintoverthem.

OneofthereflectionsthattheBuddhahasthemonksthinkofeverydayis,“NowthatI’vechangedmystatus,Ihavetochangemywayofacting.”Youlookaround,youseehowtheothermonksarebehavingand,ifit’snotinspiring,youaskyourself,“IsthatthewayIbehave?DoIstillhavesomeroughedgesthatIneedtopolishoff,filedown?”

Andyoulearntodothisinawaywhereyoudon’tfeellikeyouhavetoholdyourselfinandexplode.Youwanttogettotheroot—i.e.,todevelopaskillfulattitude,whichisthatyouwanttruehappiness,andthattruehappinessmakeslotsofdemands.It’snotthatwejustsimplyfollowourownhabitualnatureandeverything’sgoingtobefine.Therearealotofareaswherethepracticerequiresthatwenotfollowourhabits,thatwenotfollowourstrongurges.

Youcan’tthinkthatthemindisnaturallygoodandsothereforeyoucantrusteverythingthatcomesoutofitwhenitquietsdown.Themindhasallkindsofpotentialsinside.Justbecausesomethingfeelsnaturalornormaldoesn’tmeanthatit’sgoingtobegoodforyou.It’sjustwhatyou’vebeenaccustomingyourselfto.

Sowhateveryouhavetogiveup,trytodoitwithanattitudeofgoodwill.Havesomegoodhumoraboutitaswell.Learntoseethebadsideofthehabitsyou’rehavingtoabandonsothatyoudon’tfeellikeyou’regivingupanythingessentialorvaluable,anythingreallyworthholdingonto.

Afterall,truehappinessisnotaneasything.Thereareveryquickpleasures

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youcangetveryeasily,buttheyusuallyturnintosomethingelse—andpleasuresthatturnarelikemilkthatturns.Theydon’tturnintoanythinggood.Butgenuinehappinessissomethingelse.Itlasts.Itdoesn’tturn.Butitrequirestraining.

Goodwillisaformofconcentration,andthatrequiresrestraint.Youdon’tletyourmindwanderoffintootherareas.Ifyoudofindsomeillwillcreepingin,orthedesiretodoharmortoseesomebodybeingharmed,orresentmentoraversion,you’vegottolookintoitforthepurposeoftrainingyourselfoutofit.Youdon’tjustspreadthoughtsof“Mayallbeingsbehappy,happy,happy,happy!”tosmotherit.Thatmayworkforafewminutesbutitdoesn’treallygettotheproblem,whichisthatyou’reholdingontosomesortofattitudethat’srelatedtowrongview.

Andthinkingthatsomeonedeservestosufferisnotarightviewofanykindatall.Thewholepurposeoftheteachingisthatalthoughpeoplearesuffering,theydon’thavetosuffer.Inotherwords,theBuddha’ssayingtheydon’tdeservetosuffer.Eventhoughthey’vedonebadinthepast,thatdoesn’tmeanthattheydeservetosuffer.Evenifyou’vedonebadthingsinthepast,youdon’tdeservetosuffer.Wecanallchangeourways.

ThisisoneofthebasicassumptionsthattheBuddhaworkedon.Ifpeoplecouldn’tchangetheirways,hesaidtherewouldbenopurposeinteachingthem.Butpeoplecan.Theycanlearntobemoreskillfulandtodropunskillfulthings.

Sothat’stheattitudeyoushouldhavetowardeverybody.Ifthey’redoingsomethingreallyunskillful,makethewish,“Maytheylearnhowtostopthat.”Andifyou’reinapositiontohaveanyinfluenceoverthatperson,trytouseitskillfully.Ifnot,youjustholdthatthoughtinthemindtoinfluenceyourownactionstowardthatperson.Becausethefactthatthemindchangessoeasilymeansthatyoucan’treallytrustituntilyou’vereachedatleastthefirstlevelofawakening.Itcanalwaysturnaroundveryquickly.

Soyou’vegottodowhateveryoucantomakesurethatyoucanreallytrustyourself.Andoneofthewaysofdoingthatisbydevelopingtherestraintthatcomeswithgoodwill.You’renotgoingtogointothoughtsofillwill.Orifthoughtsofillwilldocomeup,you’regoingtodealwiththem,trytorootthemout—becauseifyouletanyillwilllingerinyourmind,itmightcomeoutinwaysthatyoumightnotanticipate.Itcomesoutintimesofweakness,timeswhenyou’refeelingthreatened.Itcomesoutintimesoffear.

You’vegottolearnhowtodefendyourselffromunskillfulbehaviorthatwouldcomeatanyofthosetimes,sothatevenwhenyou’refeelingweakandthreatenedandfearful,youholdontotheprinciple,“Iwantgenuinehappiness”—whichmayrequiresomesacrifices.

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Andnumberoneisthatyouhavetosacrificeanythingunskillfulyoumightdotogetoutofadifficultsituation.Therearesomedifficultsituationsyouhavetolearnhowtoacceptbecauseyoucan’tthinkofanyskillfulwayout.Incaseslikethat,youhavetoputupwiththedifficulty.Youneedtohonortheprincipleofskillfulnessmorethanyourdislikeofdifficulty.That’saformofrestraintthat’shardbutreallyimportant.

Oneofthereasonsthepreceptsaresosimpleisthatwhenthey’resimple,they’reeasytokeepinmind.Iftheywereverycomplex,yourtendencytomakeexcusesforyourselfwouldslipintothefoldsofthecomplexity.You’dhavetoconsultscholarsattimeswhenyoudon’thavetimetoconsultscholars—whendangerisstaringyouinthefaceandyou’vegottomakeadecisionrighthere,rightnow.Andscholarswholiketomakethepreceptscomplexshouldn’tbetrustedanyhow.

Soyousimplykeepremembering,“I’mnotgoingtodoanythingthat’sgoingtoharmmyselfandI’mnotgoingtodoanythingthatharmsothers.”Andit’sinteresting:FromtheBuddha’spointofview,harmingyourselfmeansengaginginthingslikekilling,stealing,havingillicitsex,breakinganyoftheprecepts.Harmingothersisgettingthemtodothosethings.Inotherwords,youtreatpeoplenotsimplyasobjectsofyouractions.They’reagents,too.Theyhavefreewill,too.Soyoudon’twanttoinfluencetheirchoicesinabadway,becausethat’swhat’sgoingtocreatesufferingforthemdowntheline.

Allthisisverybasic,butit’sgoodtorememberthebasicseverynowandthen,becauseit’sveryeasytocoverupthebasicswithlotsofrhetoric.Fancywordscansoundveryhighandverynoble.Theycanjustifywar,justifystealing,justifyillicitsex,justifylying.Themindcancreateexcusesforallkindsofbehaviorandmakeitsoundveryadvancedandcompassionateandspiritual.Butit’snot.

Keepthebasicsinmindandtrytokeepyourmindatabasiclevel.Thatway,it’shardtogowrong.

Sowedon’tpretendthatwe’reallinnatelygoodorbadorthatwe’reallOne.Eachofushasanelementoffreewillthatwehavetorespect.Andeachofuscandoallkindsofthings.Inthatpossibility,youcanseebothdangerandapotential,apotentialforgood.Buttodevelopthepotentialforgood,wehavetokeepthemind’spotentialtoendangeritselfinline.

Sowedevelopgoodwillasatypeofrestraint.Itgetsthemindthinkingintherightterms:intermsofthecausesandeffectsofhappiness.

Asforthecaseofresentment—inotherwords,theattitudethatempatheticjoyissupposedtoovercome—developingempatheticjoyteachesusthere’snothingintheworldworthresenting.Weshouldn’tseeotherpeople’sgood

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fortuneasmakinganythinglessofus.We’renotheretocompete.We’reheretoworkonourownunskillfulhabitsanddevelopwhateverskillfulqualitieswecan.Soresentmentdoesn’tmakeanysenseatall.

Whenyoucanthinkinthoseterms,youcantrustyourselfalotmore.

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CultivateaLimitlessHeartNovember24,2015

Weeachhaveourownsufferingsthatnooneelsecanfeel.Andtheworktoputanendtosufferingisoftensomethingthatnooneelsecanevensee.Aswe’refocusedonourownissues,thingscangetverynarrow.Ontheonehand,it’sgoodthatthesufferingsthatweighdownthemindarethingsthatcomefromwithin,becauseotherwisewe’dhavetodependonhelpfromsomebodyelseoutsidetoputanendtothem.It’sgoodthatwecanputanendtothemourselves.Butthere’stheotherhand:timeswhenthepracticecanseemverynarrowaswe’reface-to-facewithourownsufferings,face-to-facewithourownstupidity,basically.AsAjaanSuwatusedtoliketosay,“Ignoranceisbasicallystupidity.”Fightingoffourdefilements,someofwhichwereallylike,isdifficultwork.Butit’simportantthatwekeepourworkinperspective,sothattheheartandminddon’tbecomenarrow.

Soreflectonthatpassageinthechantwerecitedjustnow:“Cultivatealimitlessheart.”Alimitlessheartisexpansiveanddoesn’tseethingsjustfromanarrowperspective.Ithastotakeawiderperspective.Inotherwords,ourindividualissuesarenottheonlyissuesintheworld.Thepeoplearoundushaveissues,too.Andwehavetohavesomecompassionforthem.Atthesametime,theycanbeveryirritatingpeople.Forthatweneedaheartlimitlessnotjustinitscompassion,butalsoinitsendurance.

Howdoyoudevelopthat?Well,paradoxicallyit’sbyfocusingonlittlethingsandhavingtherightattitudetowardlittlethings.

Tobeginwith,somethingsarelittlebutyoutendtoseethemasbig—biggerthantheyreallyare.Ittakessomeefforttoseethatthey’reactuallylittleandminorandthatyourheartismuchbigger.

ThinkofthatpassageinthesuttawheretheBuddhasaystomakeyourmindlikeearth.Someonecancomeandspitandurinateontheearthanddigaroundintheearthtotrytomaketheearthnotearthortobewithoutearth,butthatperson’seffortsarereallysmallandpitiful,becausetheearthisjustsohuge.“Makeyourmindlikespace.”Peoplecantrytowriteanddrawpicturesonspacebutthere’snosurfaceonspace,sothepictureshavenowheretostick.“MakeyourmindliketheRiverGanges.”It’sahugeriver.Someonecouldtakeatorchandtrytoburnuptheriverbuthe’dneverbeabletoburnawayevenalittlebitofit.Youwanttomakethemindthatimpervious,thatsolid.

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Thisisanissueofendurance.Patience.It’simportanttoseethatpatienceandenduranceareveryintimatelyconnectedwithgoodwill:Youcanmaintainyourgoodwillbecauseyoucanputupwithalotofthestuffthat’soutthereintheworldanditdoesn’tmakeyouwishillforanyone.

Wedon’tpretendthatthepeoplearoundusorintheworldatlargeareallwonderful,thatthey’reallwell-intentioned.They’renot.Peoplehaveallkindsofintentions,andwecan’tberesponsiblefororcontroltheirintentions.Butwecanberesponsibleforourownintentions,andwecanmakeourmindlarge.Wewishthemgoodwillnotbecausethey’regoodbutbecausewewanttomasterthepowerofendurancesothatthethingsthatotherpeopledotousarenotgoingtohavethatmuchofanimpactandpersuadeustodounskillfulthings.

Sothosearethetypesoflittlethingsthatyouwanttokeeplittle:thethingsotherpeopledo,thattheysay,thewaytheyinfringeonyourboundaries,wheretheygoagainstyourideaofhowthingsshouldbedone.Learntoregardthoseactionswithsomecompassion;learntoregardthemwithsomeendurance.Don’tletlittlethingslikethatblowuptobecomebigthings.Littleissuesthatwoulddestroytheharmonyofthegroup:Keepthemlittleandmakeyourheartlargesothatyoucanendurethem.

Thereareotherlittlethings,though,thatyoutendtooverlookbecausetheyseemsominor,andyetyoureallyshouldfocusonthem—becausethispowerofendurance,thislimitlessheart,doesn’tstartattheedgeoftheuniverseandworkin.Itstartshereandmovesout.

Onewayofstartinghereistolookaroundyouandseewhatneedstobedone.Therearelotsoflittlethingsinthemonasterythatarenotassignedastasks.Weeachhaveourownduties,butdon’tthinkthatjustdoingyourdutyisenoughandthenyoucangobacktoyourhut,gobacktoyourtent,andshutouteverythingelse.Sometimesyoulookaroundandseethatsomethingalittleextraneedstobedone.Soyoudothat.Thenyougobacktomeditate.

There’sarainstormforecastfortonight.Oneofthethingsyoushoulddoislookaroundyou.Whatneedstobeputaway,whatneedstobefixed,incasethere’srain?Orwhenyouwalkdowntheroadandtherearesomeweedsbythesideoftheroad—andasamonkIcan’ttellyoutopullouttheweeds—buttheweedsarethereand,astheysay,youcancontemplatethem.Youdon’thavetowaitforsomeoneelsetotellyou.

Payingattentiontolittlethingslikethismakeslifealoteasierforeverybodyelsearound.Littlethingsyoucandoforpeople,behindtheirbacks,thenicethings:Thosereallymakethelifeatthemonasteryalotmorepleasantforeveryone.Manyofusthinkthattheatmosphereisfriendlywhenwesitaroundandchatalot.Butthatdoesn’tmakethingsfriendly.Thatcanactuallymake

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thingsunnecessarilycomplicated.Whatmakesthingsfriendlyiswhenyoufindthatsomeone’sdonesomelittlenicethingforyoubehindyourback—orhastakencareofsomelittledetailaroundthemonastery,notnecessarilyforyou,butyoucansee,“Thispersoncaresaboutthemonastery,thispersoncaresaboutthecommunity.”That’swhatcreatesharmony.

So,paradoxically,thelimitlessheartthatwe’retryingtocultivateherefocusesonsmallthingsofthissort:thesmallfavorswecandoforoneanother,thesmalltaskswecando—notbecausethey’reassignedbutsimplybecauseweseethattheyneedtobedoneandaregoodtodo.

Thatopensourownperspective.IrememberreadingyearsbackofaWesternmonkwhohadgonetoThailand.Hewassayingthatoriginallyhelookeddownonsomeoftheothermonksandnunsinthemonasterybecausethey’dspendalittletimeputteringaround,takingcareofthislittlething,thatlittlething.Hefelthewasdoingsomemuchmoreimportantwork:Hewasgoingtogostraighttonibbana,hewasn’tgoingtogoputteringaround.Butthenhefoundprettyquicklythathispracticegotdry.Herealizedthattheotherpeopleputteringaroundwereactuallydoingsomethingusefulfortheirownminds.Theyweredevelopinggoodqualities.Theyweren’tgoingdry.Theseareperfections:patience,endurance,goodwill,compassion.Theyallgotogetherandtheyallhelpwiththemeditation.

Whenyoufocusondoingthelittlegoodthings,thatstrengthensyourmindanddevelopstheattitudeofalimitlessheart.Inotherwords,you’reherenotjusttodoanassignedjobandforgetaboutalltheotherthingsthatneedtobedone.Youdon’thavetofillyourdaywithtasks.Justnoticelittlethingsthatneedcleaningup,pickingup.Whenyou’vedoneyourjob,say,atthekitchen,yourjobintheafternoon,lookoutforanydetailthatstillneedstobetakencareof.Doacoupleofextrathingseveryday.Getyourselfoutofyourself.Andit’sindoingthelittlethingsthatlargerqualitiesdevelop.

AjaanLeemakesthispointinoneofhisDhammatalks.HecommentedthattheBuddhawasanenormousperson.Inhiswords,hesaid,“Hiseyeswereenormous:Theycouldseetheentireworld.Hismouthwasenormous:HecouldgiveaDhammatalkthatpeoplecontinuetorepeatthousandsofyearslater.”Thenheasked,“HowdidtheBuddhagetlargelikethat?Well,firsthefocusedonsmallthings.”Hemadehimselftotallyunimportant.Heleftthepalace,rejectedjoboffersfromkings,madehimselftotallyunimportant.There’sevenapassageintheCanonwherehesaysthatsometimeshe’dbeoutintheforestmeditatingandyoungboyswhowereherdingcowscameby.Theywouldseehimand,justforthefunofit,theywouldurinateonhim.Andheenduredthat.

Inotherwords,bymakinghimselfunimportantheeventuallymadehimselfveryimportant.Hefocusedhisattentionentirelyjustonhisbreath.Remember

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StephenColbert’sremarkaboutBuddhism,whereheasked,“Youwrapyourselfinacloth,yousitunderatree,andyoubreathe?”Well,yeah.Yougetreallygoodatsomethingreallysmalllikethis,somethingthatnooneelsecaresabout,andthen,asAjaanLeesays,yourgoodnessexplodesandbecomesalimitlessheart.

Sohavetherightattitudetowardsmallthings:boththesmallthingsthatshouldremainsmallandtheothersmallthingswhereyourealize,“Okay,byfocusingonthesesmallthingsI’menlargingmyheart.”

That’soneofthebesttechniquesforgettingyourselfoutofthesufferingofthepath,orthesufferingofyourownsufferings:bymakingyourheartandmindsomuchlargerthanalltheirritationsinsideandoutsidecaneverbe.

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TheMeaningofHappinessJanuary9,2014

ThePaliwordthatwetranslateashappiness—sukha—actuallyhasaverywiderangeofmeanings:everythingfromphysicalpleasure,towell-being,bliss,ease,thewholegamutofallkindsofphysicalandmentalwell-being.Sometimes“happy”seemstobetherighttranslation,andsometimesitseemsalittlebitair-headed.

Yearsback,whenwewerefirsttranslatingthechantshere,IwenttoameetingwherethereweresomenunsandmonksfromEngland.Overthere,theytranslatethepassage,Ahamsukhitohomi,as,“MayIabideinwell-being,”whichafriendofminecalledBenedictinePali.Oneofthenunswascurioustohearhowwetranslatedthepassage,andsoItoldher:“MayIbehappy.”Shestartedlaughingsohardshealmostfelloutofherchair—Iguessshefeltthatthesimplewishforhappinesswaskindofair-headed.Soifyouhavethatfeelingaroundtheword“happiness,”rememberthatsukhacoversalotofotherthingsaswell.

TheBuddhahimselfsaidthatanotherwordforhappinessisactsofmerit.Meritisanotheroneofthosewordswehavetroublewith—itsoundslikemeritbadgesandBrowniepoints—butwhathe’ssayingisthathappinessliesintheactionofdoingsomethinggood.Heliststhreekindsofmeritoriousactions:generosity,virtue,andmeditation.Andthosethreeactivitiescoverprettymuchallthegoodnessintheworld.Theactsthatgivemeaningtoourlivescomeunderthesethreeheadings.

Generositymeansnotonlygivingmaterialthings,butalsogivingyourtime,givingyourenergy,givingforgiveness,givinghelpinallkindsofways.It’sintheactofgivingthatalotofusfindmeaninginourlives:thetimewegive,thelovewegivetoothers,thecareandconcern.Theactitselfisaformofhappiness,aformofsukha.

Thesamewithvirtue:Thishasmoretodowithrefrainingfromthingswhereyoucouldharmotherpeopleoryourself,oryoucoulddosomethingthatwasforyouradvantagethatwouldtakesomethingawayfromsomeoneelse.Youmayfindyourselfinasituationwhereyoucoulddosomethingofthatsort,andmaybegetawaywithit,yetyoudon’tdoit.Youhaveasensethatyourworthasapersonismuchmoreimportantthanwhateverlittlegainyoumightgetfrombehavinginlowlyways.That’sanotherareawherewecanfindalotofmeaninginourlives.

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Andthenthere’smeditation.ThePaliwordhereisbhavana,whichmeans“developing”—developinggoodqualitiesinthemind.Weprimarilythinkofmeditationintermsofdevelopingmindfulnessandalertnessandothergoodqualitiesaswesithereanddoformalmeditation,butitappliestoallareaswhereyouseethatyourmindneedstotrainitselfinnoblequalities—inyourthoughts,yourwords,andyourdeeds.

Sowhenwesay,“MayIbehappy;mayalllivingbeingsbehappy,”it’snotthatwe’rehopingforeveryonetositaroundgrinning,surroundedbynicesights,sounds,smells,tastes,tactilesensations.Basicallyitmeansthatwehopethattheydogood,becausethat’swherethehappinesslies.

SometimesyourunintodescriptionsoftheBuddha’steachingsonhappinessthatsoundprettyhedonistic.AfewyearsbackIwasgoingtogiveatalkonaBuddhistperspectiveonthepursuitofhappiness.Intheafternoonbeforethetalk,IhappenedtomeetwithmyoldChristianEthicsprofessorfromcollege.HeaskedmewhatIwasgoingtosaythatnight,andIdecidedtoboilitdowntoonesentence,whichwas,“Thepursuitofhappinessdoesn’tneedtobehedonistic.”Inotherwords,thewishforhappinessisnotsimplyaboutgatheringuppleasures.Hesaid,“IwishIhadthetimeandopportunitytocomeandhearthat.”

Sometimesyouhearmindfulnesssoldasawayofenjoyingyourpleasuresmore.Themoremindfulyouare,theysay,themorepleasureyoufindinsimplephysicalsensations.Thisideaisespeciallycommonwhentheypracticeeatingraisinsasamindfulnesspractice:Youfindthere’salotmoreflavortotheraisinwhenyousavoritslowly.There’salotmorepleasureintheexperienceofdrinkingteawhenyousipitslowly:enjoyingthewarmthofthecupinyourhand,thatkindofthing.Yetapsychologyprofessorwritingaboutpositivepsychologypointedoutthat,ofvariousapproachestopleasureandhappinessinlife—suchasmasteringaskillordevotingyourselftoahigherpurpose—thelowestistryingtoenjoysensualpleasures.AllheknewaboutBuddhismwastheRaisinMindfulnessSchool.WhenhedescribedBuddhism,hewastryingtowriteaboutitinarespectfulway,buthecouldn’thelpbutplaceBuddhismattheverylowestendofthevariousapproachestohappinessintheworld.

ThisiswhathappenswhenyoutrytosellBuddhisminawaythatyouthinkisgoingtoappealtopeople—teachingthemthatifyoupracticemindfulness,youcansqueezealotmorehappinessoutofconsumingthepleasuresinlife.SothereisthatunderstandingaboutBuddhismgoingaroundoutthere,butit’snotwhattheBuddhataught.

Asheactuallysaid,thehappinessliesintheactions—whenyoudosomethingskillful,somethingnoble.That’swheretherealhappinesslies:bothbecausethere’sasenseofwell-beingasyoudotheaction—yourealizethatwhatyou’redoingisnotharminganybody—andinthesensethatit’sgoingtoproduce

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happinessdowntheline,bothforyourselfandforothers.Inthissense,theBuddhawantsyoutotakethepursuitofhappinessseriously.Youwouldthinkthatpeoplewouldstopandthinkabouthowthey’retryingtobehappy,buttheydon’t.Theyjustfollowtheirurges.Thismaybeoneofthereasonsthathappinesshasbadpressinsomeareas,becausealotofwhatpeopledowhenthey’retryingtobehappyistoblockouthugepatchesofrealitysothattheycanjustfocusonwhattheylike,andpretendthatwhatthey’redoinghasnoimpactasidefromtheimmediatesensationofpleasure.

TheBuddhawantsustobeveryclear-sightedaboutourhappiness—alltheimplicationsofwherewelookforhappinessandhow.Ifyouwanthappinessthat’strue,hesaid,youhavetodevelopqualitiesofwisdom,compassion,andpurity.Theseareallnoblequalitiesinthemind.Withoutthem,thereisnotruehappiness.Wisdomstartsbyseeingthatpleasureandpain,happinessandsadness,comefromyouractions.They’renotjustamatterofthingsfloatingby.Soyou’vegottobeverycarefulaboutwhatyoudoandsayandthink,becausesomethingsleadtoshort-termhappinessandthenlong-termpain.Otherthingsmightbedifficultinthedoing,buttheyleadtolong-termhappiness.Seeingthat,andbeingabletotalkyourselfintodoingthosethingsthatwillleadtolong-termhappinessregardlessofwhetherthey’reeasyornot:That’sarealfunctionofwisdom.

Asforcompassion,youhavetorealizethatifyourhappinessdependsonotherpeople’ssuffering,it’snotgoingtolast,it’snotgoingtobetruehappiness.Soyouhavetotaketheirneedsintoaccount.

Asforpurity,youlookatyouractionsandsee:Dotheyreallyfallinlinewithyourvalues,yourdesiretobecompassionate,yourdesiretobewise?Youdon’tgojustongoodintentions.TheBuddhamakesthedistinction:Therearegoodintentionsandthereareskillfulintentions.Withgoodintentions,youmaymeanwell,butyoucanendupcausingalotofharmbecauseyou’renotreallylookingcarefullyatwhatyou’redoingortheresultsofwhatyou’redoing.You’redeluded.

Skillfulintentions,whicharefreefromdelusion,aretheonesthatactuallydoleadtohappiness.Tobeskillfullikethis,you’vegottokeepcheckingyouractions,againandagainandagain,toseewhatresultsyou’reactuallygetting,tomakesurethatyou’reactingonyourbestintentionsandyourbestunderstandingofwhat’sgoingtohappenasaresult.Youalsokeepinmindthattherearesituationswhereyoumaynotknow,andtheonlywaytogainknowledgeistoexperimentandlearnfromyouractions,too.You’vegottodoyourbest,oratleastwhatseemstobemostskillful,andwatchfortheresults.Allofthat,theBuddhaidentifiesasthequalityofpurity.

Sotherearegood,noblequalitiesthatyoucandevelopinthemindthrough

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thewisepursuitofhappiness.Andit’sindevelopingthosenoblequalitiesthattruehappinesslies—truewell-being,truebliss,orhoweverelseyouwanttotranslatethewordsukha.

Soaswemeditate,we’reherepartlyforthesakeofthesenseofeaseandwell-beingthatcomesasyougetthemindtosettledown,butalsoforthesakeofusingthatsettledwell-beingasatooltogaingreaterinsightintothemind,andtostrengthenourgenerosity,strengthenourvirtue,strengthenallgoodqualitiesinthemindthatneedtobedeveloped.Thepleasureofthemeditationishappyinthedoing,butit’salsoatoolforanevengreaterhappiness.Andthisiswhatgivesmeaningtoourlives—thefactthatthemindisdeveloped.

Therearealotofthingsthatwetrytoaccomplishinlifethatdependonoutsidesituations,projectswe’dliketodo,goalswe’dliketorealizeintheoutsideworld.Sometimesweactuallydoaccomplishthem,butthensomeonecomesalonganderasesouraccomplishment.Lookatthetideofhistory:Thingsgobackandforthandbackandforth,likethetidesofthesea,andifyoursenseofaccomplishmentormeaningliesinthesensethatyou’vemadeapermanentchangeintheworld,it’sgoingtobedisappointed.It’llbewashedaway,likesandcastleswhenthetideturns.IrememberlisteningtoalawyerwhohadarguedmanycasesbeforetheSupremeCourt.Hewastalkingabouthow,whenhestartedouthiscareer,thingsseemedtobeheadingtowardgreaterandgreaterfreedom,greaterequality,andgreatergoodnessingeneral,butthenthetideturned,andhesawallhisaccomplishmentsbeingfritteredawaybyonecourtcaseafteranother.

Soifyou’relookingformeaninginthoseterms,theworldisaprettycruelandheartlessplace.Butifyoulookintermsofthegoodqualitiesyoucandevelopinthemind,theydon’thavetodependontheworldoutside.Andtheactionsthatyoudothatareskillful,thataremeritorious,thataremeaningful—thesearethingsthatgiverealmeaningtolife.Thequalitiesofvirtue,generosity,andalltheotherthingsthattheBuddhadescribesasinnertreasuresorinnerperfections:Thosearewhatrealhappinessmeans.

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ExamineYourHappinessDecember28,2014

DuringmyyearsinThailand,IwasoftenaskedwhyIordained,whyIwasinterestedinBuddhism,butonetimeIwasaskedamorespecificversionofthatquestion:WhatwasitthatAjaanFuangtaughtthatattractedmetohimparticularly?

Ididn’thaveareadyanswerrightaway,butasIthoughtaboutit,IbegantorealizethattherewasoneteachingthathadreallystruckmewhenIfirstwenttostaywithhim,whichisthatthispracticeisallaboutpurifyingtheheart.Ashesaid,everythingelseinthepracticeisjustgames.Therealthing,theseriouspart,theearnestpartofthepractice,ispurifyingtheheart.Thatresonated.

Whenwethinkintheseterms,ithelpsgiveasenseofdirectiontowhatwe’redoingandhelpsuscheckwhatwe’redoing.There’sapassagewheretheBuddhasays,“Youknowanotherperson’spuritybythewaythatpersonhasdealingswithothers.”Inotherwords,whenyouengageinatrade,areyoufair?Whenyouengageinanargument,areyoufair?Doyoutakeadvantageofotherpeoples’weaknesses?Doyoumakeunderhandedarguments?Doyoutakemorefromothersthanyougive,ordoyougivemore?

Youcanusethesameprinciplelookingatthemindtofigureoutwhatismeantbypurityofheartandmind.

Howdoesyourminddealwithitself?Howdoyoudealwiththeworld?Basically,howdoyoufeedontheworld?Howdoyoulookforyourpleasure?Howdoyoulookforyourhappiness?Doyougivemorethanyoutake,ordoyoutakemorethanyougive?WhentheBuddhausesthemetaphoroffeeding,ithasareallydeepmeaningbecauseyoubegintorealizethatultimatelytheonlypurehappinessisonewhereyou’renotfeedingatall,inanyway,physicallyormentally.Butonthewaythere,you’regoingtohavetofeed.

First,though,it’sgoodtothinkabouthappiness.Whatishappiness?ThePalitermsukhahasawiderangeofmeanings.Itstartswithbasicpleasureandeaseandworksuptowell-beingandbliss.Butit’soneofthosetermsthattheBuddhaneverdefines.

Lotsofothertermshedefinesveryprecisely,butsomeofthereallybasicterms—mind/citta,happiness/sukha,andstress/dukkha—nevergetdefined.Theteachingisbasicallyabouttrainingthemindtoendstressandfindtruehappiness,butoftheseterms,only“training”isdefined.Inthecaseofhappiness

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andstress,hegivesexamplesbuthedoesn’tprovideaformaldefinition.AndIthinkpartofthereasonisthathewantsyoutotakeacloselookatwhereyousearchforyourhappiness,andwhatyouregardashappiness.Thesamewithdukkha:Hewantsyoutolookatthedirectexperienceofstressandsufferinginyourinternalsenseofyourmind.Yourunderstandingofallthesetermsisgoingtodevelopandgrowmorerefinedasyoupractice,asyoulookatthemmorecarefully.

Soit’sgoodtostopandthink:Whatdoeshappinessmeantoyou?Howdoyougoaboutit?Whatkindoftradesdoyoumakewiththeworld,whatkindofdealsdoyoumakewiththeworld,inordertogetthehappinessyouwant?

Andwhataretheresults?AstheBuddhasaid,thehappinesswe’relookingforinthepracticeisonethat’snotonlysolid,butalsoblameless.Inotherwords,inyourtradeswiththeworldandinthewayyoufeedofftheworld,areyougivingmorethanyoutake,areyoutakingmorethanyougive?Ifyoutakemore,there’ssomethingblameworthythere.Ifthere’sanyharminvolvedinwhatyou’redoing—eitherharmingyourselfbybreakingtheprecepts,tryingtoinciteyourselftopassion,aversion,anddelusion,orharmingothersbygettingthemtodothosethings—thenthere’ssomethinginyourhappinessthat’snotpure.

There’salsotheissueoftheeffortyouputintothathappiness.Isitworthit?Doyoureallygetthehappinessyouwantfromit?What’sthecostofthishappinessyou’repursuing?Youwanttolookatthisbalancesheetverycarefully.Oneofthereasonswepracticeconcentrationistogainasenseoftherangeofhappiness,therangeofwell-beingthatthemindiscapableof.Foralotofpeople,sittingandmeditatingisnoteasy.Almosteveryonehashardships;thefewpeoplewhodon’thavehardships,asI’vesaidmanytimes,arelikeflowersthatwerereadyfortheBuddhatopick.Weweren’treadyatthetime,sowestillhavetostruggle.TheBuddhawasoftenclearaboutthefactthatskillfulpracticescaninvolvebothpainandpleasure,andthatunskillfulpracticescaninvolvebothpleasureandpain.You’vegottolookpasttheimmediatepleasureandpaintosortoutwhichkindofhappiness,inthelongterm,isworthpursuing.

Witheveryeffortyoumake,youwanttoexamine:What’stheamountofhappinessyougainasaresult?Psychologistshavenoticedagainandagain—andnotjustpsychologists,almosteveryonehasnoticedthisinotherpeople—thatwetendtooverestimatecertainpleasures,theonesweliketolike.Wedressthemupforourselvestomakeuswanttogobacktothemagainandagain.Yetwhenyouactuallylookatthedirectexperienceofthesethings,there’snotmuchthere.SotheBuddhawantsyoutogetabettersenseofwhathappinessis,whatwell-beingis,whatblissis.

Theblissofconcentrationisanacquiredtaste.It’saspecifickindofhappiness,whichtheThaiscallsanti-sukha,whichliterallymeansthehappiness

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ofpeace.Thisisabasiclevelofwell-beingthatwetendtooverlookbecauseitcarriesnoexcitement,nothrills.It’sjustabasicsenseofeasethat’ssteady,liketheflameofanoillamp.Formostofus,wenoticepleasureandpainbecauseoftheback-and-forth,theupsandthedowns.Whenthingsaresteadyandonanevenkeel,wetendtoloseinterestandnotnoticethem.Butthat’spreciselythekindofwell-beingwe’reworkingonhere:thekindofhappinessthat’ssteady,thatdoesn’tgoupanddown.Wehavetolearnhowtoappreciatethat.Aswestickwithitmoreandmore,webegintorealizethatwewouldn’twanttobewithoutthiskindofhappiness,withoutthiskindofwell-being.

Butthenthenextquestionis,isitreallysteady?Asyouexamineit,youfindthatit,too,involvesacertainleveloffeeding.

You’refeedingoffofthebreath,theeaseyoucancreatewiththebreath.You’realsofeedingoffofthesteadinessoftheintentionsthatkeepyouhere.Butovertime,yougetmoreandmoresensitivetothefactthateventhesteadinessofconcentrationisnottotallysteady.Itinvolvesaverysubtlekindofmovement,backandforth—sometimesmoreintense,sometimesless,butthere’salwaysaslightinconstancytoit.Youwanttogetsensitivetothat,becausethat’swhatmotivatesyoutolookforsomethingbetter.

Butinthebeginningofyourconcentrationpractice,youwanttofocusonthesteadiness.That’swhatmotivatesyoutogetintotheconcentrationtobeginwithandtotrytostaythere.WeoftenheartheBuddhatalkingabouthowthefiveaggregatesarestressfulbecausethey’reinconstant,andasaresultwe’retaughtnottoidentifywiththem,buttherearelevelsoftheteachingwheretheBuddhasaysyoudon’tfocusonthatyet.Youfocusinsteadonthefactthatsomeaspectsofform,feeling,perception,mentalfabrication,andconsciousnessareactuallypleasant,andyouwanttopursuethemforthatpleasure.

There’sthepleasureoftheprecepts,thepleasureofgenerosity,bothofwhichareconditionedthings.There’sthepleasureinconcentration,whichisalsoconditioned,andyouwanttomotivateyourselftodevelopthatandtoappreciateit,sothatitcanprovideyouwithnourishmentonthepath.Ifyoujumprightinandsay,“Well,everythingisinconstant,stressful,andnot-self,solet’sjustgobeyondtheconcentrationandmoveontothenextstep,notbotherwithworkingontheconcentration,”thatsimplyshort-circuitsthepath.Itstarvesthepath.You’regainingtraininginhappiness,you’regainingsensitivityinwhatitmeanstoexperiencewell-being,sothatyou’llbeabletorecognizetheultimatewell-beingwhenitcomes.Eventhoughthepathinvolvesakindoffeeding,it’sthekindoffeedingyouneedsothatyou’renotfeedingonsomethingmoreblameworthy,somethingmoreunskillful.Thisisthehappinessthat’srelativelypure,notabsolutelypure,becausethere’sstillakindoffeeding.Still,atthispointyouneedtofeed,soyougoforwhat’srelativelybetter.

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AstheBuddhanoticedwhenhewaspracticing,ifhedidn’teat,hecouldn’tpracticerightconcentration.Thebodyneedsnourishment,themindneedsnourishment,butyouneedtolearntobepureinyourdealingswithotherpeople;youneedtotrytobefair.Havingthisinternalsourceoffoodhelpsyoutobelessgraspingandneedyinyourdealingswithothers.Still,therecomesapointwhenyourealizethateventhepurityofconcentrationisonlyarelativekindofpurity.Youwanttolookdeeper.Theonlyabsolutelypurewaythatyoucanengagewiththeworldisifyoudon’thavetofeedonitanymore.Youdon’thavetotakeanything.

Thisiswhythearahantsdon’tstoreupfood.Alaypersonwhobecomesanarahanthastoordainbecausethatpersonjustdoesn’twanttostorefood,doesn’twanttotakefromtheworldanymore.Suchapersoniswillingtoliveoffwhatisoffereddaybyday.Theideaofgoingoutandtakingthingsfromotherbeingsisrepugnant.Onlyifthosebeingsarehappytogiveitdoarahantswanttoreceive.

Sotakeagoodcloselookatwhatwell-beingmeanstoyou.Whatishappiness?Whatispleasure?Whatdoeseasemeantoyou?Whatdoesblissmeantoyou?InEnglish,wetalkaboutblissingout,withtheemphasisusuallyonthe“out,”inthatthepleasureismakingyouoblivious,whichistheproblemwiththatkindofbliss.Butwhatwouldtrueblissmeanwhereyou’renotblissingout,butjustblissing—wherethere’sjustblissandlotsofawareness,withnofeedingatall?Yourdealingswiththeworldareentirelypure:Whatwouldthatbelike?Ahappinessthatdoesn’tinvolveanyfeeding:It’shardforustoimaginethatbecauseallofourhappinessinvolvesfeedingonewayoranother,andit’sgoodtobecomesensitivetothatfact.

Soeventhoughatotallypurehappinessmaybealongwayoff,wecanbemoreandmorepureinourdealingswiththeworldaswetrytofindhappiness,andfigureoutwhathappinessis,realizingthatcertaintypesofhappinessthatwe’veenjoyedinthepast—whenyoureallystartlookingatthemcarefully—arereallynotworthit.Happinessthatcomesfromgain,status,praise:Youwanttobeabletoseethroughthat,sothatyoudon’tgotryingtograbitfromtheworld.Instead,youwanttoturninsideandseewhatisitaboutthewaythemindrelatestoitself:Whatareyourdealingswithyourownmind,andtowhatextentareyouhonestwithyourselfaboutwhathappinessisandinwhatyou’redoingtogetit?Andwhataretheresultsofthewayyou’regettingit?Howdothesethingsallbalanceout?It’sinsensitizingyourselftotheseissuesthatyougetabetterandbettersenseofwhatapurehappinesswouldbe.

SothesearesomeofthereasonswhytheBuddhadoesn’tdefinetermslikehappinessandsuffering,becausealltoooftenifyouthinkofthetermasdefined,andyouassumeyouknowit—whenactuallyyoudon’t.

Happinessisanundefinedtermthat’sreallyimportantinourlives,andyet

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alltoooftenwedon’treallylookcarefullyattheexperienceofhappiness.Wedon’tthinkseriouslyabouthappiness.Wejustseeotherpeoplegoingforthispleasureorthat,andwethinkitlookslikefun,sowefollowthemwithoutreallylookingatwhatwe’redoing.TheBuddhawantsyoutolookverycarefullyinsideyourself:Whatareyourdealingswiththeworld?Whatareyourdealingsinsideovertheissueofhappiness?Towhatextentdoyoulietoothers,towhatextentdoyoulietoyourself?Towhatextentdoyouharmothers,towhatextentdoyouharmyourselfinyoursearchforhappiness?Canyoucleanupyouract?

Thisissomethingweallhavetolookatdeeplywithinourselvesinordertoanswerproperly.Buttheproperansweris,Yes,youcandoit.Youcancleanupyouract—ifyouseethatit’simportantenough.

Sotrytonurturethatsenseofitsimportance.Afterall,weliveforthesakeofhappiness.Everythingwedoisforthesakeofpleasure,solet’smakeitapurepleasure,apurehappiness,apureblissthatinvolvesnoharm,nofeedingatall.

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Don’tUnderestimateMeritNovember12,2015

We’remeditating,whichisameritoriousactivity.PuññaisthePaliword.There’snogoodEnglishtranslationyet.Maybesomedaysomeonewillcomeupwithagoodone.Weusuallytranslateitas“merit,”anditsoundslikeBrowniepointsandmeritbadges.Itcreatesanimageofgraspingatmorehappinessforyourself.Andinawayitis,butwe’relookingforahappinessthatdoesn’tcreateboundaries.

Mostwaysinwhichpeoplelookforhappinesscreateboundariesbecauseifhappinessisdependentonhavingaparticularrelationshipwithaparticularpersonorhavingaparticularlevelofwealth,thenwhenonepersongains,somebodyelsehastolose.Thatkindofsituationiswhatcreatesboundaries,createsdivisions.AstheBuddhasaid,it’sablameworthyhappinessbecauseitdependsontakingsomethingfromsomebodyelse.

Whereastheformsofhappinessthatqualifyasmerit—andtheBuddhasaysthatactivitiesofmeritareanothernameforhappiness—helptoeraseboundaries.Generosity:You’regivingsomethingawaytosomeoneelse.Thatcreatesarelationshiprightthere,erasesaboundary.Whenyoubuyorsellsomething,there’saboundary.Thefactthatmoneyhastochangehandsiswhatcreatestheboundary.Butwhensomethingisgiven,thatboundarygetserased.

Thesamewithfollowingtheprecepts:Yourealizethatyourtruewell-beinghastodependonnotharmingotherbeings.Soyoudon’tkill,youdon’tsteal,youdon’thaveillicitsex,youdon’tlie,youdon’ttakeintoxicants.Atthesametime,you’relookingafteryourownwelfarebecauseyoudon’tcreatethekindofkammathatwillcomebackandbiteyou.Otherpeoplebenefit;youbenefit,too.Infact,whentheBuddhatalksabouthelpingotherpeople,it’sbasicallygettingthemtoobservethepreceptsaswell.Afterall,theyareagentsandthey’regoingtobereapingtheresultsoftheiractions,soyouwanttoencouragethemtodothingsthatwillreaphappinessforthem.

Andthatmovesintothemeditation,whichisalsoanactivityinwhichyoucreatehappinessforyourselfthatspreadsouttoothers.Thefactthatyou’redealingwithyourgreed,aversion,anddelusion—tryingtomakethemweaker,tryingtomakethemlesslikelytoburstoutoftheircagesandgoprowlingaroundtheneighborhood:Thatmeansthatotherpeoplearegoingtobenefit.Theydon’thavetobevictimsofyourgreedoryouraversionoryourdelusion.

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Soit’sgoodtorememberthataswemeditatehere,it’snotjustforus.We’redoingsomethingthatspreadsitsgoodnessaround,spreadsitshappinessaround,withoutanysetboundaries.

Livingasamonkmakesthisespeciallyclear.BackwhenIwaslivinginThailand,itwasfrequentthatwhenIwasgoingforalms,somevery,verypoorpeoplewouldputfoodinmybowl.Irememberonecoupleinparticular:Therewerejustthetwoofthem.They’drecentlygottenmarried.Theyhadalittleshackjustbigenoughforthetwoofthemtosleepinandtherudimentsofakitchenoutback.Buteveryday,theyputsomefoodinmybowl:somericeandapieceofsausageorsomedriedfish.I’dgetbacktothemonastery,eattheirfood,andwarnmyself,“Okay,todayyou’rethebeneficiaryofapoorperson’sgenerosity.Youcan’tbesloppyinyourmeditation.Youcan’tbelazy.You’vegottodothisforthem.”

Butevenasalaypersonsittingheremeditatinginthemonastery,you’resurroundedbypeople’sgenerosity.Thelandwasdonated.Thissalawasbuiltbypeople’sdonations.Everythinginsidehereisagiftsothatwecanmeditate,andthenwecanbenefitothersthroughourmeditation.Sotrytokeepthatlargerperspectiveinmind.Especiallywhenyoufeellikeyou’retiredintheeveningandsaytoyourself,“Well,that’senoughfortonight.”Youhavetoaskyourself,“Well,haveyoudonealittleextraforothers?Isthatenough?”Pushyourselfalittlebitharder,sothatyoucanrepayyourdebttoothers.Learntoappreciatethishappinessthatspreadsitsgoodnessaround.

Sodon’tlookdownontheconceptofmerit.It’sveryuseful.It’swhatdevelopsthatattitudeofmindwhereyouseethatyourhappinessisnotjustyours.There’snoironcladwallbuiltarounditopenedjustforyourselforforaselectfewpeople.Yourealizethattobetrulyhappy,youcan’tbedoinganythingthatisreallyharminganybodyelse.Andforsomepeople,that’sahardlessontolearn.Ittakesawhile.Sothefactthatthey’restilllearningthislessononthatlevel:Don’tlookdownonit.

There’sasuttawheretheBuddhatalksaboutdifferentmotivationsforbeinggenerous.Andthelowestone,ofcourse,is,“I’llgetthisbackwithinterest.”Butstillthat’sagoodmotivation.It’sbetterthansaying,“Idon’tseeanyneedtobegenerousatall.”There’stoomuchofthatoutthere.Whenpeoplebegintorealizethatiftheyreallywanttohavewealththatlastsforawhile,iftheywanttohavewell-beingthatlastsforawhile,they’vegottoshare:That’sameritoriousmotivationthatshouldbeencouraged.

Asyouworkupthelevelsofmotivation,youfinallygettotheoneswheregenerosityissimplyanaturalexpressionofthemind.Yousaytoyourself,“Igivesimplybecauseit’sgoodtodothis.Themindfeelsrefreshed.”That,too,isabenefityougetfromit.

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Sodon’tlookdownontheideathatyou’regoingtogetsomethingoutofthis.Don’tthinkthatittaintsyourmeritorthegoodnessofyouractions.It’ssimplyamatterofhowrefinedyoucanmakeyoursenseofhowyoubenefitfromthegenerosityorhowyoubenefitfromthepracticeofvirtue,howyoubenefitfromthemeditation.Asyourmindgrows,itjustgetsmoreandmorerefined.

TherearesomeBuddhistcircleswherepeopleliketosay,“Ourmeditationpracticeistotallypointlessandwe’reproudofthefact.”Butthat’sself-defeating.Itmeansthattheyhavetohidefromthemselvesthefactthatthey’rebenefitingfromthemeditation.Orifthemeditationreallyisn’tbenefitingthem,theyshouldlookaroundforbetterwaystomeditate.

There’sapartofthemindthatalwayscalculates:“WhenIdothis,whataretheresultsgoingtobe?Isitworththeeffort?”Thinkingintermsofmeritexpandsyoursenseofhowyoudefine“worththeeffort.”Ifthere’ssomethingthat’sgoingtobejustshort-termandjustforme:Well,that’sperhapsonelevelofmotivation.Butyoucanthinkinlargerterms:long-termbenefits,widerbenefits,long-termhappiness,ablamelesshappiness.Thatexpandsyourhorizons,anditputsthepracticeofmeditationintoadifferentcontext.

Manyofuscometomeditationbecausewe’vegotparticularproblemsthatcausesufferinginourlives.Something’swrong,something’slacking,something’seatingawayatourhearts.Wehaveasensethatmeditationmightbeabletodosomethingforthat.That’saperfectlyfinemotivationforcoming.AndwhentheBuddhataughtthefournobletruths,sufferingwasthefirstthinghetalkedabout.

Somepeoplecomewithaparticularproblemthat’sbeeneatingaway,butoncethatproblemgetssolved,theystopmeditating.Weseesomeofthat.Butthereareothercases:Asyoutakecareofthatparticularproblem,youseethatthereisalargerstructuretothewayweliveourlives,thewaywehavebodiesthatage,growillanddie.Therearedangersoutthere,dangersinhere.Andthedamagethatthosedangerscandodoesn’tstopjustinhere.Evenifitcomesfrominhere,itcanspreadout.Youbegintoseethere’salargerissuethatthepracticecanaddress.

Thisiswhereyoursenseofwhatthepracticeisaboutbeginstogrow.Yoursenseofwhatconstituteswell-beinggetsmoreandmoreexpansiveandrefined.Butthere’sstillasenseof,“Okay,whatdoesmakethisworthwhile?”

Evenwhendiscussingthemotivationforputtingtheteachingsonnot-selfintopractice,theBuddhasaysthatitleadstoyourlong-termwelfareandhappiness.Stopandthinkaboutthat:Not-selfisforyourhappiness.Eventhoughthepracticeleadsbeyondyour“you,”there’sstilla“you”inthemotivationfordoingit.AndthinkabouttheBuddha’sdefinitionofdiscernment.Itcomesfrom

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thequestion:“What,whenIdoit,willleadtomylong-termwelfareandhappiness?”Yoursenseofwhatqualifiesaslong-termandyoursenseofwhatqualifiesashappinessgetmoreandmoredemandingasyourpracticeprogresses,asyourwisdomgrows.

Andpartofthedemandstheymakeforceyoutoturnaroundtoexaminetheotherpartofthatquestion:my.What,whenIdoit,willleadtomylong-termwelfareandhappiness?Youbegintoseethatyourwelfareandhappiness,ifit’sverynarrowlydefined,isgoingtobeself-defeating.Ifit’smorebroadlydefined,that’swhenitcantakeonenergy.That’swhenitcantakeonlife.That’swhenitbecomesreallyworthwhile.Eventhoughthereisanelementofcalculationinthemotivation,don’tlookdownonit.Justlearnhowtocalculatewisely:Whenisitworththeeffort?Becausethat’sthequestiontheBuddhahasyouaskallthewayup,evenwhenyougettothehighestlevelsofthepractice.

Eventually,yourealizethatthissenseofselfthatyou’vebeenstraighteningoutasyoumeditatehascarriedyoufar,buttherecomesapointwhereitcan’tcarryyouanyfurther.That’sthepointwhenitdoesn’tbecomeworthdoinganymore.Yoursenseofselfisakindofdoing.You’vehadmanysensesofselvesandmanywaysofdoingthem.Asyoupractice,yougetmoreandmoredemandingaboutwhatyouwanttoidentifywithandfinallyyougettoapointwhereanidentitybecomesanactivitythat’snotworthitanymore.It’sdeliveredyoutothethresholdtosomethingmuchbigger.That’swhenit’snotworthit,becausethatsomethingbiggerissomuchmoreworthwhile.

Sothisquestionof“Isthisactionworthdoing?”isaquestionyouhavetokeepinmindallthetime.Anddon’ttrytohideitfromyourself,thinkingthatit’sspirituallyunadvanced.Simplyallowittomatureandgrowasyoupractice.

Ultimatelyit’lltakeyoutoapointwherethere’snomoredoinganymore,there’snomoreneed.Butwecan’tshort-circuitthepracticebysaying,“Well,I’lljustgotothatpointfirst.”No,youneedtorefineyourdiscernmenttogetthere,whichmeansyouhavetogothroughthestagesoffiguringoutwhatkindsofactivitystrikeyouasworthwhile.Putthemintopracticeandaskyourself,“ArethesetheresultsIreallywant,ordoIwantsomethingbetter?”Thatwayyousensitizeyourselftoyouractions,andrefineyoursenseofwhatyoureallywantoutofthem.

AstheBuddhasaid,thesecrettohisawakeningwas,one,notbeingwillingtogiveuphiseffort,andtwo,notbeingcontentwithskillfulqualities.Listentothat.Thingsaregoodbuttheycouldbebetter.Thatwasthemottothatkepthimgoing.Ittookhimalltheway.Otherwise,whenyou’recontentwithwhateverlittleconcentrationyouhaveorwhateverlittlemindfulnessyouhave,yousay,“That’sgoodenough,”andthatbringsthepracticetoahalt.

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Wehavetoadmitwhereweareandacceptwhereweareasastartingpoint,butwealsohavetoacceptthefactthatwehavegreaterpotentialandcandobetter.Wehavetolearnamaturewayoflivingwiththatpossibilitysothatwecanmakethemostofit:tospurusonforeffortthatreallydoesyieldresults,effortthatreallyisworththeeffort,asyoursenseofwhat’sreallyworthwhilewillcontinuetogrow.

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DedicatingMeritSeptember28,2015

Therearetwowaysoflookingatconsciousness.Oneisfromtheoutside.Welookatotherpeople,otherbeings,andtheirconsciousnessseemstobedependentontheirbodies.Withouttheirbodies,wewouldhavenosenseoftheirconsciousness.Whenthebodydies,theirconsciousnessseemstodisappear.Inthisview,thebodycomesfirstandconsciousnesscomesafter.Ifyouwanttomakeachangeinconsciousness,ithastocomefromachangeinthebody.

Theotherwayoflookingatconsciousnessistolookatitfromtheinside.Inotherwords,you’rehere,conscious,andyourawarenesscomesfirst.Yourawarenessofthebodythencomesafter,andtheworldoutsideafterthat.Aswetrytomakechangesinourconsciousness,werealizethatalthoughsomethingsmaycomeinfromoutside,alotofthechangescomefromwithin.

ThissecondpointofviewistheonefromwhichtheBuddha’soperating.Youdon’tsolvetheproblemsofconsciousnessbychangingthechemicalsofthebody.Yousolvetheproblemsbyunderstandingconsciousnessfrominside,whatyourintentionsare,whatyourperceptionsare,thequestionsyouask,howyoucanchangethesethings.Allthisisconsciousnesschangingitselffromwithin.Inthiscase,consciousnessisprior.Ifitweren’t,meditationwouldn’tbedoinganythingusefulatall.Butitisdoingsomething.It’schangingourminds.

AndastheBuddhasaid,attheendoflife,whenthebodynolongerprovidesaplacefortheconsciousnesstostayfocused,itcangoon.Cravingisitsbridgetoanotherbody.Andofcourse,cravingdependsonconsciousness.Consciousnessdependsoncraving.Thetwoofthem,aslongastheykeepsupportingeachother,cangoonindefinitely.Andthecurrentsofconsciousnesscangooutsidethebody.Theycandothingsthatanormalmaterialistwouldn’timagine.

Thisisoneofthethingsyoulearnasyoupractice.There’smoretothemindthanjustlookingatitfromtheoutsidewouldtellyou.

SeveralyearsbackIgaveaDhammatalkatamediationcenter.Italkedaboutkamma,andduringtheQ&Agotintoissuesofrebirth.Thefollowingweek,theteacheratthecenterdecidedhehadtododamagecontrol.SoheexplainedthatpoorThanGeoffwenttoThailandwhenhewasyoungandimpressionable,andpickedupalotofthingsoverthere.Hedidn’tsortoutthedifferencesbetweentrueDhammaandThaiculture,andsohemixesrebirthupwiththeDhamma.

Actually,I’vealwaysfeltthefactthatIwasinThailandfromanearlyagewas

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notahandicapatall.ItwasbeingtherewhenIwasstillreceptive—andbeingaroundtheajaansandotherpeoplepracticingmeditation—thatIbegantorealizethatthere’smoretothemindthanWesternmaterialisticideascanaccountfor.Andoneofthethingsaboutthemindisthenotionofthecurrentofthemind.Themindisconstantlysendingoutcurrents.Whenthemindisreallyconcentrated,thosecurrentscanbefocusedandstrong.Ifyousendcurrentsouttootherpeople,andifthosepeoplearesensitive,theycanpickthemup.

OneeveningwhenIwasmeditating,Ihappenedtothinkaboutoneofthesupportersofthetemple.Shewasgoingthroughabadtime,soIsentsomemettainherdirection.Thenextday,shecametothemonasteryandsaid,“Didyousendmettatomelastnight?”Shehadfeltit,andsheknewwhereitcamefrom.Sotheseaspectsofconsciousness:Attheveryleast,leaveyourmindopentotheirbeingpossible.Oneofthosepossibilitiesisthat,becauseconsciousnessdoesn’tendwiththedeathofthebody,youcaneffectivelysendthecurrentofyourgoodwilltopeoplewhohavepassedaway.

AbrahmanoncewenttotheBuddhaandaskedhimaboutthebrahmanicaltraditionofmakingmeritfordeadancestors.Hisquestionwas,“Dothedeadancestorsreceivethemerit?”AndtheBuddhasaid,“Ifthey’reinapositionwhereit’spossibleforthemtoreceiveit,theywill.”Andthatpossiblepositionwastherealmofthehungryghosts.Nowthiscanbeseenassomethingofaninsulttothebrahmans.Theycalledtheirancestorspeta,whichoriginallymeant“father,”andnowwhentheBuddhatalkedaboutpetas,hewasportrayingthemashungryghosts:beingsthat,aftertheydied,wanderaround,hungry,withverylittlesourceoffoodasidefromthemeritdedicatedtothem.

Thebrahmanthenasked,“Well,whatifIdon’thaveanyancestorswhoarehungryghosts?”AndtheBuddhareplied,“Everyonehasancestorswhoarehungryghosts.”

Sothinkaboutthat.Whenyou’remeditatinghere,you’remakingmeritandyoucanshareit.Theactofsharingisameritoriousactinandofitself.Youmightsaythatitgivesyoucompoundinterestontopofthegoodyou’vedone.Andthequestion,ofcourse,is:Giventheteachingonkamma,howcanyourmeritgotosomebodyelse?Theansweristhattheyhavetoappreciateit.Thatappreciationisameritoriousactontheirpart.Theyhavetobeinapositionwheretheycanreceiveitandthenfeelsomeappreciationforthegoodnessyou’vesentintheirdirection.Thatbecomestheirgoodkamma.Thehungryghoststendtobesensitivetothis,whichiswhythey’reinapositionwheretheycanreceivethis.

WhenIfirstmetAjaanFuang,itwasshortlyaftermymotherhadpassedaway,andthededicationofmeritwasoneofthefirstthingshetaughtme.“Everynight,afteryourmeditation,”hesaid,“dedicatethemeritofyourmeditationtoyourmother.”Ofcourse,thenitexpandsout.Theytalkalotaboutmakingmerit

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andthendedicatingittothepeopletowhomyouhavekarmicdebts:peoplewhohavebeengoodtoyou,peoplewhodeserveyourgratitude.It’sagoodexercisetositdownandmakealist:Whoarethepeoplewho’vetaughtyouthings?Whoarethepeoplewho’vegoneoutoftheirwayforyou?Teachers,friends,relatives,ornon-relatives:Dedicateyourmerittoallofthem.Doingthisexpandsyourmindanditsendsgoodcurrentsouttoothers.Whetherornotyoucanfollowthecurrentsandcheckontherecipients,it’salwaysagoodattitudetosaytoyourself,“I’mjustgoingtospreaditout,regardless.”Afterall,therearesomehungryghostswhoarereceptive,andotherswhoarenot.

I’vetoldyouthestoryofMahaKhwan.HewasamonkatWatMakutwhowasverydeeplyintotheBuddha-imagebusiness.PeoplewouldcomefromdifferentpartsofThailandwithBuddhaimages,orpartsofBuddhaimages:heads,hands,orwhatnot.Andtheywouldcomearound2,3,4a.m.Noquestionswereaskedastowheretheygotthesethings.Ifitwasahead,noquestionwasasked,“Didyoucutofftheheadyourself?”MahaKhwanhadmoneyinhisdrawer.Peoplecouldtakethemoney,andthenhehadarrangementsthat—Idon’tknowexactlyhowmanyintermediariestherewere—eventuallygottheseBuddhaimagesandpartsofBuddhaimagesontotheinternationalartmarket.Sowhoknows?WhenyougotoahousehereinAmericawithaBuddhaheadorhandonthecoffeetable,itmayhavegonethroughMahaKhwan.

Atanyrate,hewasoffinanisolatedpartofthemonastery.Therewerenoothermonkslivingnearby—andhelikeditthatway.WhenAjaanFuangwasinvitedtogotoWatMakuttoteachmeditation,theabbotarrangedforhimtoliveinthesecondstoryofabuildingwhereMahaKhwanwaslivinginthefirststory.Eventhoughthetwostorieshadseparateentrances,MahaKhwandidn’tlikehavinganyoneelsethere,especiallywithAjaanFuangbeingameditationmonk.Whoknows?Hemightbeupmeditatingat2,3,4a.m.Hemightseesomethinggoingon.SoMahaKhwandideverythinghecouldtogetridofAjaanFuang.

AjaanFuangstayedonforthreeyearsandthenwasinvitedouttoWatDhammasathit.ShortlyafterheleftWatMakut,MahaKhwanwasfoundstabbedtodeath,andthennobodywouldliveinthebuildingafterhisdeath,forfearoftheghost.

Acoupleofyearslater,AjaanFuangwasinvitedbacktoWatMakuttoteachmeditation,andfoundhimselfbackinthesecondstoryofthesamebuilding.Ashewasteachingmeditation,everynowandthenoneofhisstudentswouldreportavision:“There’sthisbloodymonkwanderingaroundthebuilding.”Theyhadnoideawhoitwas.Theyhadn’theardthestoryaboutMahaKhwan.AjaanFuangwouldalwayssay,“Well,dedicatethemeritofyourmeditationtohim.”

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Sothey’dsitforafewminutes,andineverycase,theanswerwouldalwayscomeback,“Hewon’tacceptit!”Somegrudgesgetcarriedpastthegrave.

Soit’snotthecasethatallhungryghostsarereceptive.Butgiventhatweallhavedeadrelativesordeadfriendswhoareprobablyhungryghosts,it’sgoodtodedicateourmerittothem.There’salwaysthepossibilitythatitcouldgivethemthenourishmenttheyneed.

ThereareotherstoriesabouthungryghoststhatIreportedinAwarenessItself.AjaanFuanghadastudentwhosuddenlyfoundherselfseeingalotofhungryghostsinhermeditation.IthinktherewasaDhammainspirationforthis,becausesheherselfpriortothathadbeenpracticingmagic.Sheinsisteditwaswhitemagic,butyouneverknow.Andpeoplewho’vepracticedmagictendtobelievethatthedoctrineofkammadoesn’tapplytothem.Soallofasudden,asshewasmeditating,shesawallthesepeoplewhoweresufferingfromhavingdonebadkammainonewayoranother.Itwasagoodlessoninkammaforher.Whenshefirststartedseeingthesethings,shedidn’twantittohappen.SheaskedAjaanFuanghowshecouldbecomeinsensitivetothesethings.Buthisreplywas,“Therearegoodlessonsforyoutolearn,andalsogoodthingsyoucandoforthem.”

Sohetoldher,“Wheneveryouseeahungryghost,firstaskitwhatitdidtoputitselfinthatposition.Thendedicatethemeritofyourmeditationtothem,incasetheymightbeinapositiontoreceiveitandbenefitfromit.”Soshefoundthat,asshewouldaskthesequestions,theywerequitehonestinsaying,“Ididthis,Ididthat.”Butshealsofoundthat,aftershehaddedicatedthemeritofhermeditationtothem,someofthemwouldactuallychangefromtheirstatusasahungryghosttosomethingmuchbetter—butotherswouldnot.Theyweren’tyetready.

Thisiswhy,asIsaidthisafternoon,there’snoexpirydateonhowlongyoucandedicatemerittosomebodyafterthey’vedied.Theredoesn’tcomeapointwheretheycan’treceiveitanymore.Insomecases,theirkammadoesn’tallowthemtopickuponadedicationofmeritforawhile.Ifthey’reinapositionwheretheirkammaallowsit,whenthey’resensitivetoit,andthey’reappreciative,thenthemeritdoesgotothem—becausetheymakemeritintheiractofappreciation.

Sorememberthatthewaysofconsciousnessarealotsubtler—andcontainalotmorepossibilities—thanournormalWesternupbringingwouldallowfor.It’salsohelpfultorememberthatwe’rehereinalargefabricofinterconnectedpeople:peoplewe’vedependedon,peoplewe’vebenefittedfrom,andnowwe’reinapositiontobenefittheminreturn.Theattitudethat’swillingtobenefitothersisanimportantnourishmentforyourownconcentration.

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Thisiswhydedicatingmeritisgoodforyou,too.Itbroadensyourmind,makesyoumoreappreciativeofthegoodnessthatyou’vereceivedfromothers,andofthepossibilitytopassthatgoodnesson.Anditgivesfurthermotivationtoputmoreeffortintothepractice.Sometimesyoumaysay,“Well,that’senoughformetonight,”butthenyoucanaskyourself,“IsthisenoughforallthepeopleI’dliketohelp?”Pushthingsalittlefurthersothatyouhaveenoughgoodness—notonlyforyourself,butalsoenoughtopassaround.

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HarmlessnessSeptember25,2015

WhentheBuddhadefinesrightresolve,hedefinesitinthreeterms:resolveforrenunciation,resolvefornon-illwill,andresolveforharmlessness.Thefirstoneisobviouslydifferentfromtheothertwo.Andthequestionoftencomesup,“Howaretheothertwodifferentfromeachother?”Ifyouhaveillwillforsomeone,it’sveryclosetowantingtoseethemharmed,wantingtodothemharm.Andthereactuallyisacloserelationship,butthereisadistinction.

Illwillistheoppositeofgoodwill.Harmfulnessistheoppositeofcompassion.Goodwillisageneralwishforhappiness,foryourownhappinessandforothers.Compassioniswhatyoufeelwhenyouhavegoodwillforsomeoneelsebutyouseethatthey’resufferingorthey’reactingonthecausesthatwouldleadtosuffering.Thiscanapplytoyourselfaswellastootherpeople.

Soitfollowsthatillwillisageneraldesiretoseesomeonesufferortodothingsthatwillcausesuffering.Harmfulnessismorespecific:Youseesomebody’sdownandyouwanttoharmthem.Inotherwords,they’resuffering,they’repoor,they’reinapositionofweakness,andyouwanttotakeadvantageofthatweakness.That’swhatharmfulnessis.

Sowhenweresolveonharmlessness,wedon’tpileonotherpeople—andwedon’tpileonourselves.Sometimeswhenwe’refeelingweakinthepractice,partofthemindwilljumponusandsay,“That’sasignthatyoushouldgiveup.”Thisdoesn’tnecessarilymeangivingupentirelybutjust,say,givingupfortonight.Youcanstarttellingyourselfallkindsofstoriesabouthowthemeditation’snotgoingwell.Yousitdown.Yourmindisallovertheplaceandyoutellyourself,“Gee,Ishouldn’tbemeditating.Mymind’samess.”That’sharmfulnessrightthere,thatthought.AndasAjaanLeeoncesaid,“Ifyoucandoharmtoyourowngoodness,it’sveryeasytoletitspreadoutandyoustartthinkingaboutdoingharmtootherpeople’sgoodness,too.”

It’sinterestingthatwhentheBuddhatalksaboutbenefitingothersandharmingthem,it’snotaquestionsomuchofwhatyoudotothem.It’swhatyougetthemtodothat’sgoingtomakethedifferencebetweenbenefitandharm.Ifyougetpeopletoobservetheprecepts,that’sfortheirbenefit.Ifyoutrytodissuadethemfrompracticing,ifyoutrytotellthemthatthepreceptsdon’thavetobeheldtoallthetime,ortherearetimeswhenit’sjustifiedtokillortolieorwhatever,that’sdoingharmtothosepeople.You’vefoundtheminapositionof

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doubtorweakness,andyoutakeadvantageofthat.Sowhenweworkonrightresolve,westartfirstbylearninghowto

appreciateourowndesireforhappinessanddoingwhatwecannottoharmthatdesire.Welearnhowtoencourageourselves,howtogiveourselvesthemoraleweneedinordertopractice.Beingresolvedonharmlessnessforotherpeoplemeansthatyoutrytoencouragethem,too,wheneverit’sappropriate.Now,therearealotoftimesthatpeoplewillnotwanttotakeyouradvice,inwhichcaseAjaanLeewouldsaythatifyoucontinuetotrygivingthemadvice,it’saformofidlechatter.Butifyoucanseethateitherthroughadviceorthroughexampleyoucanbeagoodinfluenceonothers,you’recarryingoutrightresolve.

Thewholefunctionofrightresolveistoremindyourselfthatsimplyknowingaboutthefournobletruths,knowingabouttheteachingsonkamma,isnotenough.Thesearetypesofknowledgethatdemandaction.Theypointoutpossibilitiesandtheyalsopointoutdangers—inotherwords,thepossibilitiesforthegoodthingsthatcomefromtrainingyourmindanddevelopingyourgoodness,alongwiththedangersofnotdevelopingyourgoodness.

Rightresolveactsonthatknowledge,realizingthatit’smeanttobeaguideforaction.Sometimesyoudevelopgoodwillforyourselfandencourageyourselftopractice,especiallywhenyou’redown.Thisiswhenharmlessnesscomesin.Youdon’tjumpontheweaknessorthediscouragementorthetimeswhenyouhaveanoffnighttopullyourselffurtherawayfromthepath.

Evenwhenyouhaveotherresponsibilitiesthatdon’tallowyoutobepracticingallthetime,youdon’tusethemasanexcusenottopractice.Youtrytofindthelittlecracksinthetimeoftheday,theopeningswhereyoucangetthemindtosettledownatleastforashortspelloftime.Giveyourselfmeditationbreakshereandthere,andyoufindthatonceyou’vetakenabreaklikethatandthenyouanticipatethenextone,there’sapossibilitythatyoucanmakealinkbetweenthetwo—tobewiththebreathallthetime,continuously,asyourgrounding.

Ireceivedaphonecallthiseveningfromsomeonewhoasked,“HowdoIstickwiththebreaththroughouttheday?DoIjustnotcareaboutotherpeople?DoInottakeinwhatthey’resaying?”Isaid,“No,that’snotthecaseatall.”Whenyou’rewiththebreath,you’regivingyourselfasolidplacetostandasyoutakeonyourotherresponsibilities.Andyou’reactuallymoreabletobesensitivetootherpeoplewhenthebasisofyourattentionisyourbreath,ratherthanwhatitnormallyis:yourmoods,yourpreoccupations.

Soyoulookforwhateveropportunitythereistopractice.There’sacommonphrasethatyoutrytobringyourpracticeintoyourlife.Actually,itshouldbetheotherwayaround.Youtrytobringyourlifeintothepractice.Inotherwords,the

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practiceisthecontainer.Yourawarenessofthebreathshouldbethecontainerfortheday.

Andevenwhenyoucan’tfocusentirelyonthebreath,orgiveityour100%attention,youcanstillmakeittheframework.Eventhoughyou’reawareofwhat’sgoingonoutsideandyou’rerespondingtowhat’sgoingonoutside,youcanstillbeawareofthebreathenergyinthebody.Itmaybetoomuchtoaskofyourselftobeconsciousof“inandout”inthebreath,butyoucanbeattunedtosimplythegeneralqualityofthebreathenergy.That’ssomethingyoucansenseimmediatelyanddealwithimmediately,especiallyifyou’vebeenworkinginyourformalmeditationonhowtobreathethroughtensioninthebody,breathethroughblockagesinthebody,expandyourawareness,expandthesenseofthebreaththroughoutthebody.Asyougetbetterandbetteratthatskill,itdoesn’ttakeallthatmuchtobringitintotherestofyourlife.Andifyoudoitwell,youfindthat,yes,itisagrounding.Itdoesprovideyouwithagoodfoundation.

Thatway,yourbreathisthecontainerfortherestofyourlife,asitshouldbe.Afterall,withoutthebreath,youwouldn’tbedealingwithanythingatall,doinganythingatall,havinganycontactwiththeoutsideworldatall.You’dbedead.Sospreadyourawarenessaround—alargerawareness,alargersenseofwhatyoucando.Andthisishowyouhavegoodwillforyourself.Thisishowyouhavecompassionforyourself:Youholdyourselftoahigherstandard,realizingthatyouhavethesepotentials.Ifyoudenythepotentials,ifyouputthemdown,you’retreatingyourselfinaharmfulway.

Soanimportantpartofthepathislearninghowtokeepyourselfencouraged,togiveyourselfthemoraletostickwiththepath,tostickwiththepracticeevenwhenitgetsdifficult,evenwhenyouseemtobebackslidingintermsoftheresults.Makesureatleastthatthecausesdon’tbackslide,because,afterall,themindisacomplexphenomenon.

There’snotjustonemindinthere.Therearemanymindswithlotsofdifferentagendas,lotsofdifferentattitudes.Sometimesyoucandealwithonemindandeverythingseemstocalmdown.Buttomorrowanothercomesup.It’snotthatyou’vebeendefeatedbythefirstone.It’sjustthatanotheronehascomemovingin.It’slikealargeorganization—abigbureaucracyorabigcorporation—andeverybody’sfiringemailsatoneanotherallthetime.Youcantakecareofsomeoftheunskillfulemailsfromsomequartersandthatseemstocalmthingsdown,butthentomorrow,anotherfactionwillcomeupwiththeirs.Well,don’tbesurprised.Don’tgetdiscouraged.It’sgoingtotakeawhiletocleanoutthewholecorporatecultureinsidehere.

Sowhenyouthinkabouttheprinciplesofnon-illwillandharmlessness,rememberthatyoushouldbethebeneficiaryofthem,alongwithotherpeople.Youdon’twanttoharmyourself.Again,keepthatpointfromAjaanLeein

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mind:Ifyouharmyourowngoodness,it’sveryeasytoharmotherpeople.Somaintainyourgoodness.Regarditasyourmostpreciouspossession.TheBuddhatalksaboutprotectingyourgoodwillasamotherwouldprotectheronlychild.Well,trytoprotectallyourgoodnessinthesameway,becauseit’sallyou’vegot.

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TheSamsaricMudFightDecember27,2014

ThequestioncameupyesterdayaboutthedifferencebetweenMahayanaandTheravada.Andoneoftheimportantdifferencesishowtheyviewsamsara.FortheMahayana,samsaraisaplace.Andbecauseit’saplace,ifsomeonedoesalotofgood,developsalotofgoodqualities,andthenleavesthatplace,thatpersonisleavingeverybodyelseinalurch—whichiswhytheysaythatthetrulygenerousandcompassionatepersonwantstohangaround,doesn’twanttoleavesamsara.Infact,theydefinesamsaraasbeingidenticalwithnibbanaif,theysay,youlookatittherightway.Thatwaythebodhisattvagetstobeinsamsaraandnibbanaatthesametime.

Buttheearlyteachingsdon’ttreatsamsaraasaplace.Theytreatitasaprocess.

Samsaraliterallymeans“thewandering-on.”It’sanactivity.Aprocess.Andyoudon’tjustwander.Youcreatetheworldsthatyouwanderinto.Theyinvolvefeeding,andthat’saddictive.

Sosamsaraisbasicallyabadhabit,whereyouhaveanidea:You’dliketohavethiskindofpleasure,butnomatterwhatitis,it’sgoingtocostacertainamountofsufferingbothforyourselfandforotherpeopleintheworldsyoucreatearoundthatdesire.Thisiswhystoppingtheprocess,stoppingtheaddictivehabit,isactuallygoodforyourselfandforthoseothers.Andthisiswhysamsaraandnibbanacan’tbethesamething,becausesamsaraisanaddiction,andyoucan’tstoptheaddiction—thestoppingisnibbana—whilestillindulginginit.

Stoppingyourownaddictionisgoodforothersfortworeasons.Ontheonehand,you’regivingagoodexample.Ontheotherhand,you’retakingonemorepersonoutofthisaddictiveprocess,onemorepersonoutofthefeedingchain.Sotheideathatyouwouldwanttowaituntileverybodyelsegotovertheiraddictionbeforeyou’rewillingtogiveupyouraddictiondoesn’tmakeanysense.

Wecouldviewsamsaraasabigmudfight.Isplashmudonyou.Yousplashmudonme.AndthenIsplashmudonyoubackbecauseyousplashedmudonme.Itgoesbackandforthlikethisanditneverends.Sotheideaoftryingtostraighteneverybodyout—ortryingtosettlethescore—againmakesnosense.

There’sthatfamousstoryofSomdetToh.Ajuniormonkcametoseehimonce,complainingthatanothermonkhadhithimovertheheadfornoreasonatall.Hehadn’tdoneanythingtoharmtheothermonk.Theothermonkwasjusta

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reallybadguywhocameupandhithim.AndSomdetTohsaid,“Well,youhithimfirst.”Thejuniormonkreplied,“No,no,hecameupandhitmefirst.Ididn’tdoanythingtohimatall.”SomdetTohkeptinsisting,“No,youhithimfirst.”AndsotheyoungmonkwenttocomplaintoSomdetToh’ssuperior,whomust’vebeenthesupremepatriarch.HewenttoSomdetTohtoquestionhimaboutthis:“Whydidyoukeepinsistingthattheinnocentmonkhadhittheothermonkfirst?”AndSomdetTohsaid“Well,it’skamma.Ifthismonkhadneverhitthatothermonk,maybeinsomeotherlifetime,hewouldn’thavebeenhitback.”

Theideaofsettlingscoresmakessenseifyouhaveaclearbeginningpointandaclearendpoint.Butwhenthebeginningpoint,astheBuddhasaid,cannotbefound,can’tevenbeconceived,howareyougoingtofigureoutwhatthescoreis?Wherewouldyoubeginthetally?

Thisisausefulpointtothinkaboutwhenoldwrongscomeupinyourmeditation.Youstartthinkingabouteventsinyourpast:peoplewhoabusedyou,peoplewhodidhorriblethingstoyou,orpeoplewhoarestilldoinghorriblethingstoyounow.Youhavetoaskyourself,“WellmaybeI’vedonesomethingtothatperson.”Thatdoesn’texoneratetheotherperson.Itsimplymeansthatthetwoofyouhavebeenentangledinthismudfight,backandforth,andyoudon’tknowwhenitbegan.Sothebestthingistosay,“Okay,I’mjustgoingtonotcontinuethebackandforth.”Wishtheotherpersonwell.Ifreconciliationispossible,tryforreconciliation.Ifit’snot,yougoforforgiveness,becauseyourealizethatnoteveryscoreisgoingtogetsettled,butyoucanpulloutofthemudfightevenwhenitseemsliketheotherpersoniswinningunfairly.Inanymudfight,thequestionofwhosplashedmoremudontheotherpersonafterawhilebecomesreallyirrelevant.It’snotthekindofscoreyouwanttokeep,ascoreyouwanttosettle.It’safightyouwanttogetoutof.

There’sapassagewherethechiefoftheasurassays,“Ifotherpeopleseeyoubeingrestrainedwhiletheyabuseyou,they’llthinkyou’reweak,andthatmightmakethemabuseyouevenmore.”AndSakka,thedevaking,replies,“No.Youcan’tlookaftertheotherperson’sbehavior.Youhavetolookafteryourown.”Theonlywaythisbackandforthcanstopisifyoustop.Seethattheirwordsandactionsdon’treallytouchyou—atleasttheydon’ttouchyourgoodness.Thenit’sasifsomebodythrowssomethingdirtyatyouanditfallsatyourfeet.Well,justleaveitthere.Don’tpickitupandthrowitback,forotherwisethedirtwillnowbeonyourhand.

Oneoftheskillsweneedtodevelopaswemeditateistolearnhowtoseethesethingsasnothittingus.Theyjustgorightpast,rightpast.Thewordsgopast.Eveniftheotherpersonhitsyourbody,thebody’snotyou.That’soneofthegoodusesofthenot-selfstrategy.It’sjustabody.Youhaveanawarenessthat’sseparatefromthat,that’snotbesmirchedbythat.Theonlythingthatcan

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besmirchyourawarenessiswhatyoudo.Sowhenthingslikethiscomeupinyourmeditation,yourealize,“Okay,this

hasbeenaback-and-forththatit’sbesttogetoutof.”It’saprocess.Remember,we’renothereinaplacewherewe’retryingtoestablishajustorparadisiacalsociety,orevenafairsociety.We’reentangledinabadprocess,andthewisest,mostcompassionatethingistogetoutandtoshowotherpeoplethattheycangetout,too.Youhavetorealizethatyou’renottheonlypersonwho’sbeeninvolvedinthiskindofbehavior.Everybodyhasbeeninvolvedinabackandforthtosomeextent—ifnotpreciselythewayyou’vebeeninvolved,they’vegottheirowninvolvements.

It’suptoyoutodecide.Youhavethefreedomtodecide.Ifyouwanttofightforotherpeopletohelpgetthemoutofthiskindofsituation,makethatyourgifttohumanity:That’syourchoice.Itcanbeaformofgenerosity.Butyouhavetorealizethatpeoplehavetheirchoices,too.Theycanchoosetofollowalongwithyourideaofwhat’sgoodortheycanchoosenotto.

TheBuddhaneversaidthatwe’reheretocleanupthemudfight.We’reheretogetoutofthemudfight.Andyourideaofhowthingsshouldbe:That’swhatalotofthemudfightsareallabout—howtoredressoldwrongs.Whenyou’vehadenoughofthemud,therecomesapointwhenyouhavetorealizethattheBuddhawasright.Thebestcourseofactionistogetout—forthetworeasonsImentioned.Oneisthatyou’renolongeroppressingtheotherperson,soyou’renolongercreatingbadkammaforyourself.Andtwo,youcansetagoodexampleforotherpeople.

Now,theyhavetherighttochoosetobeinspiredbyyourexampleornot.Youcan’tcontrolthat.Butwhatyoucancontrolisthekindofexampleyouset.Soyouhavethechoice.Areyougoingtobethesortofpersonwhoselifeistotallyruinedbysomethingthatsomeoneelsedidoriscontinuingtodo?Orareyougoingtolearnhowtostepoutside,steptotheside,andsay,“Okay,thosethingshappened.Whoknowswhenitstarted,butIdon’thavetobedirectlyinvolvedanymore.Idon’thavetokeepidentifyingwiththefight,identifyingwithmyroleinthefight,identifyingwithmyavatarthatI’vedesignedhere.”Andthenyoudropthewholething.

Nowsomemudmaycontinuetocomebackatyouforawhile,reboundingfromyouroldkamma,buttherecomesapointwhereitends.Inthemeantime,you’vecreatedonemorestellarexample.It’slikeblackholes,whicharesurroundedbydazzlinglight.Thingsleavingtherestoftheuniverseandgoingintotheblackholereleaseenormousamountsoflight.Inthesameway,increatingagoodexample,youcreatealotoflightfortheworld.Andthat’sactuallyagift:Gettingoutoftheprocessisagift.We’reinvolvedinthisaddictiveprocess.Andthebestwayyoucanputanendtoitistoendyouraddiction.Then,

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ifyouhavethetimeandtheenergyandthetalent,youhelpgiveinformationtootherpeopleonhowtheycandothesame.That’showcompassionreallyworks,bothforyourselfandfortheworldaroundyou.

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Justicevs.SkillfulnessJuly31,2016

Whenwedevelopthebrahma-viharas—attitudesofgoodwill,compassion,empatheticjoy,equanimity—wetrytomakethemunlimited.Inotherwords,wedevelopgoodwillforallbeings,compassionforall,empatheticjoyforall,andwehavetolearnhowtoapplythoughtsofequanimitytoallwhennecessary.

Theproblemisthatalthoughourattitudesmaybeunlimited,ourresourcesforactuallyhelpingpeopleandimprovingtheworldarenot.Thisiswhyweneedaclearsetofprioritiesastowhatwecando,whatwecan’tdo,whatthingsareworthdoing,worthimproving,whatthingsarenot—becauseifyouspreadyourselftoothin,youendupnotaccomplishingmuchatall.Or,ifyoufocusonsolvingthewrongproblems,youendupregrettingitlater.

Forexample,sometimeswe’retoldthattheBuddha’smainpurposeinteachingwastoputanendtoallsuffering.Well,yes,buthisapproachtoaccomplishingthatendwasveryspecific.Insteadofrunningaroundtryingtorightallthesufferingscausedbytheinjusticesoftheworldorthestructureofsociety,hefocusedononetypeofsuffering:thesufferingweeachcauseourselves,throughourowncraving,throughourownclinging,throughourownignorance.Whenweputanendtothatsuffering,wedon’tsufferfromanythingoutsideatall.Buttheproblemhastobesolvedfromwithin,whichiswhyheneversaidthatthewholeworld,orhalftheworld,orwhatever,wouldputanendtosuffering.Hesimplytaughttheway.It’suptoeachofustofollowit.Andnoneofuscanfollowitforanyoneelse.

Asforthesufferingthatcomesfromthethreecharacteristics,that’ssomethingthatcan’tbestopped.Thosecharacteristicsarestillgoingtokeeponmanifestingthemselvesintheworld.Thequestionis:Doyouhavetosufferfromthem,doesyourmindhavetosufferfromthem?AndtheanswerisNo.

Sothefocusisspecificallyonhowthewayyouengagewiththeworldiscausingsufferingthroughyourengagement,throughclingingandcravingandignorance.That’swhatweworkonaswemeditate.

Asforhelpingotherpeople,that’samatterofgenerosity.TheBuddhasetoutdutiesonlyintermsofthefournobletruths.Asfortheissueofhelpingotherpeople,hedidn’tplaceadutyonanyone.Hepointedouttheadvantagesofbeinggenerous,buthedidn’ttrytoforceanyoneinthatdirection.Hesimplypointedoutthatcertainthingsareskillfulandcertainthingsareunskillfulinyour

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engagementwithotherpeople,andit’suptoyoutochoosewhatyouwanttodo—realizingtheconsequencesthatwillcomefromyourchoices.

Andit’simportanttonotethatthemainemphasisisonwhat’sskillfulandnot.ThisisindicatedinthesetofquestionsthattheBuddhasaysliesatthebeginningofdiscernment:“What,whenIdoit,willleadtomylong-termwelfareandhappiness?Whatisskillful?Whatisblameless?”Thosearethequestionsonthepositiveside.Thenonthenegativeside:“What,whenIdoit,willleadtomylong-termharmandsuffering?Whatisunskillful?Whatisblameworthy?”

Noticethetermsofthequestions.There’sneveraquestion,“Whatisjustice?”Thequestionis,“Whatisskillful?”Whenyoulookattheworldaroundyou,youseealotofinjustices.Youseealotofmistreatmentofpeopleandanimals.Butarewegoingtodealwithitprimarilyasanissueofinjustice,orasaninstanceofunskillfulactions?

Ourideaofjusticeisbasedontheideathatthere’sabeginningpointtoastory.Fromthatpoint,youfigureoutwhodidwhatfirst,andthenwhodidwhatsecond,andthenattheendofthestoryyoutallyuphowthingsshouldbeapportionedintermsofguiltorlackofguilt,basedonwhichactionswerejustifiedbywhatwentbeforeandwhichonesweren’t,soastobringthingsintoaproperbalance.

ButintheBuddha’svisionoftime,there’snobeginning.Ashesaid,youcouldtraceback,backandbackandback,andnotfindaconceivablebeginning.Thebeginningpoint,hesaid,isinconceivable.Notjustunknowable,inconceivable.Youcan’teventhinkit.We’vebeenthroughtheupsanddownsoftimesomanytimes,throughsomanyuniverses,that,ashesaid,it’shardtomeetsomeonewhohasn’tbeenyourmotheroryourfatheroryourbrotheroryoursisteroryoursonoryourdaughterinallthattime.Thestoriesareverylong.

Soifyou’regoingtostartapportioningblameandtryingtobringthingsintobalance,wheredoyoustart?

There’safamousstoryconcerningSomdetToh.Ayoungmonkoncecametohimtocomplainthatanothermonkhadhithim,andSomdetTohsaid,“Well,youhithimfirst.”Themonkreplied,“No,no,hejustcameupandhitmeovertheheadandIhadn’tdoneanythingatall.”

SomdetTohsaid,“No,youhithimfirst.”Theywentbackandforthlikethisforawhile,andthentheyoungmonkgot

upsetandwenttoseeanotherseniormonktocomplainaboutSomdetToh.SotheotherseniormonkcameandaskedSomdetTohwhatwasup,andSomdetTohreplied,“Well,obviouslyit’shiskammafromsomepreviouslifetime.Hehadhittheothermonkfirstatsomepointintime.”

And,ofcourse,thatmighthavebeenaftertheothermonkhadhitthefirst

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monkfirst—soitgoesbackandforth,backandforthlikethis.Sowhenyouseemistreatmentaroundyou,thefirstquestionisn’t,“Isthis

justorunjust?”Thequestionis,“Isthepersondishingoutthemistreatmentbehavinginaskillfulwayorunskillfulway,andwhatcanIdo,behavingskillfully,toputastoptounskillfulbehavior?”

Nowthere’ssomeunskillfulbehavioryoucanstop,andotherunskillfulbehaviorthatyoucan’t.Thekindsyoucan’tstoparethecaseswheresomeone’skamma—yourownortheother’s—getsintheway.Butthebasicquestionisthis:Whenisitskillfultointerfere,whenisitskillfultogetinvolved,andwhatkindofinterferencewouldbeskillful?Whatwouldbeawisewaytobegenerous,virtuous,ortoshowgoodwill?Inotherwords,whatwouldbeaskillfulwaytoalleviatetheproblemthroughactsofmerit?Sometimestheanswerisclearandsometimesit’snot.Ifyouhavetheenergyandthewherewithalandit’snottoodangerous,youtrytohelp.Then,ifyouseethatit’snotworking,youpullback.

Butalotofthisalsohastodowithyourpriorities.Therearesomeunskillfulthingshappeningintheworldthatreallyareworthbandingtogetherwithotherpeople,gettingyourenergiestogether,andseeingifyoucanputastoptothem.Butyouhavetodoitinaskillfulway.There’sneveracaseintheDhammawheregoodendsjustifyunskillfulmeans.Themeanshavetobegood—infact,everythingisallmeans.Afterall,wherewouldyouputtheends?Yousettleoneissueandthere’sanotherissue.Yousettlethatissue,theneveryonedies,theygetreborn,andthingsstartupagain.Wedon’thavetheclosureofafinaljudgment.

TheonlyrealclosureintheBuddha’steachingsisnibbana,andthat’saclosurethateachofushastofindwithinourselves.We’renotgoingtofindclosureoutintheworld,becausethenatureoftheworldisthateverythingfallsapart—eventhebestthings—andthengetsreconfiguredagainandagain,aroundandaroundandaround.Evenatthebeginningofeachcycleintheuniverse,there’snotjustonebeginning.TheBuddhahasseveralwaysofdescribinghowtheuniversestartstoevolve.There’snoonepersonbehindtheevolution,nooneplanbehindtheevolution.Therearejustlotsofindividualswithlotsofplans,andthey’redrivenmainlybycravingandignorance.That’swhatkeepsthewholethinggoing.

Aslongasyou’retryingtostraightenthingsoutoutside,yourattemptsaredealingincravingandignorance.Sometimesit’sotherpeople’scravingandignorance;sometimesit’syours.Yourideasofajustresolution,theirideasofajustresolution,containalotofignorance.Infact,mostoftheproblemsoftheworldcomewhenpeople’sideasofjusticeconflict.Onesidetriestoimposeitsideasofjusticeonanotherside,whichhasitsowndifferentideasofjustice,andtheycanbelievesostronglyintheirideasofjusticethatthey’rewillingtokilltogetthemimposed.Thisiswherealotoffanaticismcomesfrom.Soyouhaveto

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beverycarefularoundthisissue.Thisiswhyweworkonthemind,becauseonlyinthemindcanclosure

come.Meanwhile,outside,themainquestionisnotanissueofjusticeorinjustice.Theissueis,isthisparticularactionI’mcontemplatingdoingskillfulorunskillful?

TheBuddhanevertriestojustify,say,oppressionbysayingthattheoppressedpeopledeservedit.Theword“deserve”alsodoesn’tappearintheBuddha’steachings,asidefromthestatementthatarahantsaredeservingofofferings.Infact,that’swhat“arahant”means:deserving.

Untilwereachthatpoint,therearesimplyskillfulactionswithgoodresultsandunskillfulactionswithbadresults,andweallhaveabigmixofboth.Sowhenyouseesomebodysuffering,youdon’tknowwhichpartofthatperson’smixisshowing,andhowmuchgoodstuff,say,isnotshowing.Thepartthat’snotshowingiswhatgivesthepotentialforyoutohelpthem.

Inothercases,it’sclearthatyoucan’thelp.LikethesquirrelIsawyesterday:Somethingwasobviouslywrongwithoneofitslegs—ormaybetwoofitslegs—butthecloserIgottoittoseewhatwaswrong,themoreittriedtostruggleandstruggletogetawayfromme.Irealizedthatmyconcernwascausingitalotofsuffering.SoIhadtobackoff.

That’sthekindofsituationwhereyouobviouslycan’thelp.Butothersituationsarenotquitesoeasytosee.Theimportantthingistorememberthecategories.It’snotaboutends.It’saboutmeans.It’snotaboutjustorunjustends.It’saboutskillfulorunskillfulmeans.Thatway,wecanlivewithoneanother—andwithourselves.

Whenthere’sunskillfulbehavioroutside,attheveryleastyoudon’tcondoneit.Youdon’tencouragepeopletoengageinkillingorstealingorlying,nomatterhowyouglorifytheendstowhichthatbehaviorcouldleadintheshortterm.Andifyoucanthinkupsomeskillfulwaytostopunskillfulbehavior,youtry.Butyourprimaryresponsibilityiswhatyou’regenuinelyresponsiblefor,i.e.,yourownchoices,whatyoudoandwhatyouchoosetotellotherpeopletodo.Makesurethatthosechoicesareskillful.

Ifeverybodylookedafterthisoneissue,theworldwouldsettledown.Ourproblemiswe’retryingtostraighteneverybodyelseoutbyimposingourideasofjusticewithoutstraighteningourselvesoutfirst.

Thisiswhywehavetodevelopequanimityinadditiontogoodwill,becausetherearecaseswhere,becauseofkarmicobstacles,pastorpresent,wecan’thelp.Afterall,forpeopletobehappy,theyhavetocreatethecausesforhappiness.Youcanhelpthembyencouragingthemtobeskillful,butthechoiceofwhetherornottofollowyouradviceandexampleistheirs.

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Asfortheunclearcaseswhereyou’renotsurewhetheryoucanhelp,youhavetokeepyourprioritiesstraight.Whatarethemostimportantthingsforyoutodo?Wheredoyouwanttofocusyourenergiestomakeadifferenceintheworld?Inotherwords,wheredoyouwanttochoosetobegenerous?

AstheBuddhasaid,withgenerositytherearenoshoulds,there’snoimposition.Hesimplyrecommendedthatyougivewhereyoufeelinspired,whereyoufeelthegiftwouldbewell-used.Thatappliesnotonlytomaterialgiftsbutalsotogiftsofyourtime,giftsofyourenergytoimprovethingsintheworld.It’suptoyoutodecidewhereyouwanttomakeyourmark,whoyouwanttohelp,realizingthatonceyou’vechosenthat,thereareotherthingsyou’regoingtohavetoputaside.Ifyourenergiesgettooscattered,theThaiphraseisthatyoutakeacontainerofpeppersauceandpouritintothesea.There’ssomuchwaterintheseathatthepeppersaucemakesnodifferenceatall.

Thisiswhywehavetopracticeequanimity.Wehavegoodwillforallbutwehavetorealizethatwecanbehelpfulonlyincertaincircumstances,andwehavetobeverycarefulaboutwhenoureffortsathelpareskillfulandwhenthey’renot.

Makesurethatthosearethetermsofyouranalysis.Onceyoukeepthatpointstraightinyourmind,thenitclearsupalotofotherdifficulties.

Now,oursocietydoesn’tthinkintheseways.Mostpeoplethinkinthetermsofastorywithabeginningandanend,whereit’scleartothemwho’srightandwho’swrong.Weargueoverthedetails,especiallyaboutwhat’srelevanttothestoryandwhat’snot—that’swhythere’ssomuchconflict—buteverybodyseemstohavetheideathatthere’sabeginningpointandanendpointandaplantoallthis—andthatthere’ssomebodyuptherewho’sgotanideaaboutajustwaytoarrangethings,andassignsusduties.

Butthat’snotintheBuddha’suniverseatall.There’snoclearend,noclearbeginning,and“There’snooneincharge.”Asthatpassagealsosays,theworldissweptaway.Justmakesureyoudon’tgetsweptawaywithit.Trytobeclearaboutwhatyou’redoing,clearaboutdoingitskillfully.That’showyoucometoclosure.That’showyougetout.

Thisiswhatthepracticeisallabout:gettingout.Wetrytoleavesomegoodthingsbehindaswegetout—infactyoucan’tgetoutwithoutleavingsomegoodthingsbehind,intermsofyourgenerosity,virtue,andgoodwill—butsometimesthebestgiftyoucangivetootherpeopleissimplytoshowthemthatthereisawayoutthattheycanfollow,too.

Trytokeepthatwayopenasmuchasyoucanthroughbeingskillfulinyourthoughtsandyourwordsandyourdeeds.LookattheBuddha:Hegavethegreatestgiftofall.HegaveustheDhamma,showedusthepath,andthenheleft.

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Nowit’suptoustogivethatgifttoourselvesandtothepeoplearoundusasbestwecan.

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InnerRefugeThroughInnerStrengthJune11,2016

WhenwewereinBrazil,someoneaskedwhysittingalongwithaguidedmeditationgotmuchbetterresultsthansittingtheremeditatingonyourown—eveninagroup,inthepresenceoftheteacher.Myanswerwasbasicallythatthepersongivingtheguidedmeditationisdoingalotofyourworkforyou.Inotherwords,theinstructionsaredoingwhatyourmindfulnessshouldbedoing.That’swhyalthoughitmaybeusefultohaveacoupleofguidedmeditationseverynowandthen,therecomesapointwhereyouhavetodotheworkyourself.Nobodyelsecanmakeyoumindful.Noonecanmakeyouawakened.SomeoneonceaskedtheBuddha,“Pleaseremovemydoubts.”AndtheBuddhasaid,“Ican’tremoveanybody’sdoubts.Youhavetoremoveyourowndoubts.”Sowe’vegottheinstructions,andit’suptoyoutoremembertheinstructionsandtocarrythemout.

Youfocusonthebreath,trytostaywiththebreathasmuchasyoucan.Ifyouneedameditationwordtohelp,usebuddho,whichmeans“awake”;oryoucanjustdoinandout—anythingthathelpsyoustaywiththebreath.Then,whenyoucanstaywiththebreath,youcandropthemeditationword.Andthemorecontinuallyyoucanstaywiththebreath,themoreyoubegintonoticewherethebreathisroughorunevenortoolongortooshort.Youcanmakeadjustments.Trytomakeyourattentiononthebreathsteadyandconstant,andthatwillhelpsmoothoutthebreath.Asforwhetherlongbreathingfeelsgoodorshortbreathingfeelsbetter,that’suptoyoutodecide.Youdevelopnotonlyyourmindfulness—i.e.,yourabilitytokeepthingsinmind—butalsoyourpowersofjudgmentastowhat’sworking,what’snotworking,howtocompare.Themoreyoumeditate,themoreyouhavetodependonyourownpowers—ofjudgment,persistence,discernment.Andthisiswhatthemeditationisfor,toteachyouhowtodependonyourself—howtobecomeyourownrefuge.

WetalkabouthowwetakerefugeintheBuddha,theDhamma,andtheSangha—bothontheinternalandexternallevels.Ontheexternallevel,you’reinspiredbythestoryoftheBuddha;inspiredbyhisteachings;inspiredbytheDhamma;andinspiredbytheexampleofthenobleSangha.Wetakethesepeopleasexamplesforhowweshouldlive.AsIwassayingtodayinclass:Trytoliveyourlifeinsuchawaythatifpeoplereadaboutyourlife,theywouldbeinspired.Notthatyou’reshowingoff,butjustkeepthatinmind,thatyou’resettinganexampleforothers,too,asyouact.Youseethegoodexamplethatthe

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Buddhahasset,thegoodteachingshehasgivenus,thegoodexampleofthenobleSangha,andonewayofexpressinggratitudeforthatistotrytopassonthatexample.Butmoreimportantthanthatisforourownsake,forourownstrength—wewanttotakethemasexamplessothatwecandependonourselves.Asforotherpeople,whethertheytakeyouasanexampleornot,thatdoesn’tliewithinyourpower.There’snowayyoucanforcethem.Andeveniftheydon’ttakeyouasanexample,yourpracticeisnotwasted,becauseyouhavetakencareofyourowntrueresponsibility.

Now,thequestionis:HowdoyoutaketheexampleoftheTripleGemandturnitintoarefugeinside?

That’swhattheteachingsonthefivestrengthsareabout:fivestepsbywhichyouinternalizethequalitiesoftheBuddha,theDhamma,andtheSangha,andmakethemyourownrefuge.Allfivestepsbuildonheedfulness.Yourealizethatifyoucan’tdependonyourself,you’relivinginadangerousworld,becauseevenyouractoftakingrefugeintheBuddha,theDhamma,andtheSanghabecomesuncertain.Somedaysyoutakethemasexamples;otherdaysyouliveasiftheyneverexisted.Sometimesthechangeisnotfromdaytoday.Itcanevenbefrommomenttomoment.Thisisscary.Soyou’vegotworktodo.Therearedangershereinsidethemind,andtherearedangersoutside.Butthedangersinsidethemindareimportantones.Keepthatthoughtasyourmotivationandthen,basedonthat,developthefivestrengths.

Thefirstisconviction—convictionintheBuddha’sawakening,thethreeknowledgeshegainedonthenightofhisawakening,andmostimportantlytheknowledgehegainedaboutkamma:thatactionshaveresults,andthattheresultsdependontheintentionsinspiringtheactionandtheskillwithwhichyoucarryitout.Andyoureallydohavethechoice—youhavethechoicetochangethewayyou’reacting.You’vegottohavethatconviction,thatyouhaveitwithinyou:Ifyouseethatyou’redoingsomethingunskillful,youcanfigureouthowtochange.It’sapossibility,whichmeansthatyou’realsoconvincedthatyou’vegotitwithinyoutocarryitthrough.

Ifyoudon’thavethatconvictioninyourselfinadditiontotheconvictionintheBuddha,thepracticeisnotgoingtowork.Yourunupagainstanobstacleandyoujustrunaway.AsAjaanLeesaid,it’slikediggingdownintothegroundtofindthegoldthere,butfirstyourunintoabigrock.Somepeople,whentheyhittherock,justthrowawaytheirshovelsandrunoff.Butifyou’reconvincedthatthegoldisthereandyoucanfindit,you’llbeabletofindsomewayofgettingthroughtherockoraroundit.

YearsbackwhenweweregettingreadytobuildthechediatWatDhammasathit,wehadtobringinsomepeopletoputsomedynamiteintherockinthemountain.Theyhadnofancyequipment,justaspikeandahammer

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—thatwasit.Theywouldtap,tap,taplightlyontherock,andthenturnthespikeabit,andthentap,tap,tap.AndIkeptthinkingtomyself,“Thesepeoplewillnevergetanywhereintotherock.”But,sureenoughIcamebacktwohourslaterandtheyhadgottenacoupleoffeetintotherock.Justtap,tap,tap—itwastheconsistencyoftheireffortthatgotthemthroughtherock—alongwiththeirconviction.Theyhadseeninthepastthatithadworked,sotheyjustkeptatit.

Soyou’regoingtoneedthatkindofconviction.Itmayseemthatnotmuchischangingfromdaytoday,butovertime,yougetdeeperanddeeperthroughtherock,untilfinallythereisgoldontheotherside.Soconvictioniswhatgivesyouasensethatyourownactionsareimportant,andifyouhaveanyunskillfulqualities,youhavetheabilitytochangethat.

Buildingonthatconvictionispersistence:theefforttodevelopwhat’sskillfulandabandonwhat’snot.Butit’smorethanjusteffort.AstheBuddhasaid,animportantpartofrighteffortisgeneratingdesire—yourmotivation.Youhavetokeepremindingyourselfwhyyouwanttodothis.You’renotdoingthisbecausesomebodyelsetellsyou.You’renobody’sservant.Thisisyourownchoice.Andyouchooseitnotbecauseyoucan’tdoanythingelse,butbecauseit’sinherentlygood.

ThatwasanotheroneofthequestionsthatcameupinBrazil.Iwasasked,“Sowhydidyouordain?Whatwentwronginyourlife?”Andallthemonkslaughed.AsIanswered,itwassomethingthatwentveryright—IfoundapaththatIcouldreallygivemywholeheartto.Andsowhatevermotivationkeepsyouonthepath,trytodevelopthat.

Goodwillisanimportantone;goodwillisastrengththatyoucangeneratefromwithin.It’syourprotection—itcanprotectyoufromyourselfanditcanoftenprotectyoufromotherpeople.Ifyou’reradiatinggoodwill,peoplefeellessthreatenedbyyou.Atthesametime,you’relessofathreattoyourself.You’remuchlesslikelytodoharmfulthings.Youwanttoremindyourself,“Okay,Iwanttoactinawaythatharmsnobody.”Anditispossible—anditwarmsyourheart.Thatgivesyouenergyforthepractice.

Youcanmotivateyourselfwithheedfulness;youcanmotivateyourselfwithasenseofpridethatyoudon’twanttostooptoanythinglow,thatyouwanttodosomethingnoblewithyourlife.That’saperfectlylegitimatemotivation.Thereisalsoasenseofshamethatcomeswiththatpride—thatyouwouldbeashamedtoeventhinkaboutdoingsomethingbeneathyou.Soyouletitgo.

Thismeansthatpersistenceisnotjustchippingaway,chippingaway.It’salsogivingyourselfthejuiceyouneedtokeepgoing:thatyou’redoingitbecauseit’sgoodandyouwanttodoit.

Andthen,buildingonthispersistence,youdeveloptheotherthreestrengths,

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beginningwithmindfulness:theabilitytokeepsomethinginmind.Inthiscase,youkeepinmindalltheinstructionsyou’vereceived—andthelessonsyou’velearnedfromyourownpractice—thatarehelpfulforwhateverparticularstepofthepracticeyou’redoingatthatpoint.

Forinstance,asyou’resittingheremeditating,youdon’thavetothinkaboutgenerosityorvirtuetoomuch,exceptwhenyoufindthatitgivesyoustrength.Yoursoleconcernrightnowistorememberthatyouwanttobewiththebreath.Andyoukeepremindingyourselfthatyouwanttostayhere.

Togetherwithmindfulness,there’salertness:Youwatchtomakesurethatyoureallyaredoingthis.Thisisastrengthbecauseitkeepsyoufromwanderingoffandlosingyourfocus.Andasyoufocusinonthebreath,youfindthatyoursteadyfocusdoeschangethequalityofthebreathalongwiththequalityofyourexperienceofthebody.Ifit’sskillful,itgivesrisetoagreatersenseofwell-being.Thisishowmindfulnessbeginstoshadeintothenextstrength,whichisconcentration.

Youstayconsistentlyfocusedwiththebreath.Todefineconcentration,theBuddhausesthewordekaggata,whichcanbetranslatedasbeingone-pointed,butalsocanmeanhavingonegatheringplace.Inotherplaces,hedescribesconcentrationaswholebodyawareness,soit’smorelikelythatinthiscaseitmeansthateverythinginthemindisgatheredaroundonetopic—thesenseofthebody,thesenseofthebreathasyoubreatheinandout,andasenseofthemoresubtlelevelsofbreathenergythatcoursethroughthebody.Youlearntodevelopasenseofwell-being,asenseofrefreshmentwiththebreaththatfillsthewholebody.

Thisrefreshment,whenyougainit,reallyhelpswithyourconvictionandyourpersistence.It’snotthecasethat,asyoudevelopthesestrengths,youdeveloponeandthendropitandthengoontothenext,orthatonlythefirstonehelpsthesecondone,whichhelpsthethirdone.Theyallhelponeanother.Concentration,inparticular,helpswithyourconviction,yourpersistence,andyourmindfulness.AstheBuddhasays,mindfulnessdoesn’tbecomepureuntilthefourthjhana,whichisafairlyadvancedstageinconcentration.

Soasyou’refocusinghereonthebreath,oncethereisasenseofease,thinkofthateasespreadingthroughdifferentpartsofthebody.Inthebeginning,itmaynotgoeverywhere,butallowittoflowwhereveritcanfloweasily.Andinthesamewaythatallowingwaterintoachannelwidensthechannelasmoreandmorewatergoesthrough,youfindthatthemorethebreathrunsthroughthebody,thebreathenergychannelswidenandgrowmoreinclusive,spreadingmoreandmoretothebodyasawhole.

Asyou’redoingthisformofevaluation,youdevelopthefinalstrength,

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whichisdiscernment—youseewhat’sworking,what’snotworking.It’snotjustonthebasisofwhatyou’veheard,it’sonthebasisofwhatyou’reactuallydoing.Asyoulearntoadjustthings,youbegintoseewhichwaysofbreathingaremorepleasurable,whichwaysofbreathinghelpyoustaywiththebreathmoreeasily,whichwaysoffocusingthemindandwhereyoufocusthemindhavethebestimpact.

Asyouseethatconnectionbetweencauseandeffect,that’sthebeginningofdiscernment.Thenyoutakethatinsightandstartapplyingittootherareaswhereyou’recausingsuffering.Youbegintohaveaplacewhereyoucanstandhereintheconcentration,sothatyoucanstepbackfromtheotherwaysofyourmindandobservethemmoreobjectively:“Thisparticularhabitisnotuseful.I’vegottochange.Otherpeopleseemtobedoingbetterhere.CanIwatchtheirexamplewithoutfeelingjealousorlessenedbythefactthattheyaremoreskillfulthanIam?”

AsAjaanLeesaid,hisattitudewhengoingtoanewplacewastolooktoseewhattheyweredoingwellthathehadn’tdonewellyetandtolearnfromthem.Butiftherewassomeareawhereheknewmorethantheydid,hewouldbehappytosharehisknowledge.Butthefirstpointisreallyimportant,especiallywhenyou’reonthepath.Youwanttosee:“Whatdootherpeopledomoreskillfullythanme?CanIlearnfromtheirexample?”Andasyoudevelopyourotherstrengths,youfeelconfidentthatyoucan.

Soit’sthroughthesefivestrengthsthatyouturnyourselfintoyourownrefuge.YoutaketheexampleoftheBuddhaanditbecomestheexampleforyourownlife.Soinsteadofhavingtodependonsomeonefromoutside,you’vegottheBuddha,theDhamma,andtheSanghainside,whereitreallycounts.Thenasyoumakeyourselfarefugelikethis,youfindthatyoucanbeanexternalrefugetoothers.That’showthegiftofrefugegetspassedon.

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LivingHonorablyApril24,2015

Assomeoneoncesaid,oneofthemostamazingthingsabouthumanbeingsisthattheyknowthey’regoingtodieandyettheyactasiftheydon’tknow.Infact,theytrytopushthatawarenessoutoftheirminds—becauseformostpeople,it’stoodepressingathought.Theydon’tknowhowtohandleit,sotheypushitaway.Oneofthemarksofwisdomisthatyoudon’tpushitaway.Youtrytofigureouthowtoliveinthepresenceofthepossibilityofdeath.

TheCanonhastwoverystrikingimagesinthisregard.OneistheimagethatcametotheBuddhawhenhewasstillayoungprince.Hesawlifeasadwindlingstream.Thewater’srunningoutandthefisharejustfloppingaround,strugglingwithoneanother,pushingoneanotheroutofthewaytogettothatlastlittlebitofwater.Andthen,ofcourse,they’reallgoingtodie.Thewater’sgoingtorunout.Soallthatfightingisfornothing.

It’slikethetimeIsawspawningsalmoninalittlestreamupinBritishColumbiaacoupleofyearsago.Thewaterwasonlyaninchortwodeep,andthesalmonwerestrugglingup,up,up,upthestream—fightingoneanotherforthewater,firsttryingtogetpasttheseagullsatthebeachwhowerewaitingtopoketheireyesout,thenmakingitintothewoodswheretheyhadtoflipthemselvesoverdeadsalmontogettothatlastlittlebitofwater.Inthemeantime,therewerebearsinthewoodsjustwaitingtoscoopthemup.

It’snotaveryinspiringsight.Infact,thatwastheimagethatgavetheBuddhaasenseofsamvega—itcouldbetranslatedasterror,dismayatbeingtrappedinallthissufferingandwantingtoseeawayout.

That’soneimage.TheotherimageistheonethatcomesfromastoryconcerningKing

Pasenadi.KingPasenadicomestoseetheBuddhainthemiddleoftheday,andtheBuddhaaskshim,“Whereareyoucomingfrominthemiddleoftheday?”Andtheking,inaremarkabledisplayoffrankness,says,“Oh,I’vebeenwithmyministersengaginginthesortsofthingsthatpeoplewhoareobsessedwithpower,drunkwiththeirpower,dofromdaytoday.”AndtheBuddhaaskshim,“Supposesomeonereliableweretocometoyoufromtheeast,sayingthattherewasanenormousmountainmovinginfromtheeast,crushingalllivingbeingsinitspath.Anotherreliablepersoncomesfromthesouthandreportsthatthere’samountainmovinginfromthesouth.Anotherpersoncomesfromthewest:

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There’samountainmovinginfromthewest,crushingalllivingbeings;andanothermountaincomingfromthenorth—altogetherfourmountainsmovingin.”Hethenasks,“Consideringthathumanlifeissopreciousandhardtoobtain,whatwouldyoudo?”

Thekingreplies,“WhatelsecouldIdobutcalmmymindandpracticetheDhamma?”AndthentheBuddhasays,“Okay,Iannouncetoyouthataging,illness,death,andseparationaremovingin,crushinglivingbeingsintheirpath.Whatareyougoingtodo?”Thekingsays,“Whatelse?CalmmymindandpracticetheDhamma.”

Thesecondimageisbyfarthemorehonorableone.Thefactofdeathisthereinbothimages,butinthefirstone,everybodyisstillstrugglingforthatlastlittlebitthat’snotgoingtodothemanygood.Andinthesecond,peoplearedoinggoodthingsthattheycantakewiththemaftertheydie—qualitiesofmind—behavinghonorablyinthefaceofdeath.

That’swhatwewanttodoaswepractice.Youlookinthenewspapersanditseemslikeeverythingintheworldisfallingapart.Anditis.So,whatistheretoaccomplish?Wetrainourminds.We’regoodtooneanother,becausethatkindofgoodnessisn’terasedbydeath.AstheBuddhasaid,thebeginningofwisdomiswhenyoufindsomeonewho’sknowledgeableandaskthatperson,“What,whenIdoit,willleadtomylong-termwelfareandhappiness?”That’sthequestion.

Thatquestionis,intheBuddha’sterms,anexpressionofappropriateattention.Hehasaninterestinganalysisofattention.He’snottalkingaboutbareattention—justsittingthere,passivelywatchingthingsariseandpassaway,asifyou’reinadruggedstate.Topayattentiontolifemeanstoaskquestions.Appropriateattentioniswhenyoustartaskingtherightquestions.Andthisisagoodonetobeginwith:“What,whenIdoit,willleadtomylong-termwelfareandhappiness?”“Long-term”hereisimportant.Youwantlong-termratherthanshort-termhappiness.That’spartofthewisdom.Theotherpartisthathappinessdependsonyouractions—whatyoudo,whatyousay,whatyouthink.Fromthatprinciple,youcanderivealotoftheBuddha’steachings.

Hetalksaboutthreeperceptions,orwhatareoftencalledthethreecharacteristics.YettheBuddhateachesthemasperceptions.They’reperceptionsfortestingthings:togaugeifsomethingyou’refocusingonisreallyworthtakingasagoal,ifit’sreallyananswertothequestionofdiscernment.

Thefirsttestisthatifit’snotconstant,it’snotgoingtobetrustworthy.It’snotgoingtobelong-term.

Isitstressful?Ifit’sstressful,it’snotgoingtobehappiness.Andifit’sstressfulandnothappiness,whywouldyouwanttoclaimitas

“mine”?That’sanatta,not-self.

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ButyoucouldalsoapplytheBuddha’sunderlyingquestiontootherpartsoftheteachings,suchasthefournobletruths.Stressandsufferingaretheproblem,andyou’vegottodosomethingtofindalong-termsolution.TheBuddha’sfirstrecommendationsaretocomprehendsufferingandabandonitscause.Sohowareyougoingtofigureoutawaytositwiththesufferinglongenoughtocomprehenditanddetectthecause?Thecauseforthesufferingthat’sweighingyourminddowniscomingfromwithin.That’sthereallyimportantpoint.Wetendtoblamepeopleoutsideforoursuffering.Andwhileitistruethattheycanprovideplentyofmaterialwithwhichwecanmakeourselvessuffer,theactualputtingtogetherofthesufferingandcausingit:Thatcomesfromsomethinginsidetheminditself.Toseethat—tocomprehendthatsufferingandtoabandonthecause—you’vegottodevelopstrength.

Thisiswhywe’remeditating,togainthestrengthofmindthatcomesfrommindfulness,concentration,anddiscernment.Thesearethethingsthatgiveyouthestrengthtodealwiththeseproblems.Aslongasthemindfulnessandconcentrationarenotyetstrong,youneedotherformsofstrength,suchasconvictionandpersistence.You’reconvincedthatthishasgottobethewayout,thishasgottobethewaytobehave,andthisisthenoblewaytolookforhappiness.Youhavetoaskyourself:“Areyougoingtogolikethekingorareyougoingtogolikethefish?”Ifyoulookinside,you’renotfightingwithothersoverthewater.You’relookinginsideforthecauseoftheproblem—andyoufindthatyou’vegotthemeansforthesolutioninsideaswell,sothatyoudon’thavetokeeponcomingbackagainandagainandagaintoworldswherethewaterisrunningoutandmountainsaremovingin.

Thispathdoesofferawayout.Inthemeantime,you’renotharminganybodyandyou’reprovidingyourselfwithdefinitewealth,definitestrength,definitetreasures—asweoftensayinThailand—thatlastbeyonddeath.Inotherwords,youtreattheworldaroundyouinfullknowledgethatit’sgoingtodie,butyoutreatthequalityofyourmindassomethingthatdoesn’tdie.That’swhatgiveshonortowhatyou’redoing.It’swhatmakesthisanoblepath.

Sopayattention.Asktherightquestionsofyourself.Whereisthecauseofthesufferinghere?Lookforitinside.Thisisnotmeanttoblameyouforthesuffering.Imean,everybody’sdoingit.Andit’snottosaythattherearen’totherpeopleouttherewhoaremisbehaving.Theyreallyare,sometimesinhorribleways.Butthequestionis,doyouhavetomakeyourselfsufferoverthat?Doyouwantto?TheBuddha’sofferingyouaskillforhownottosuffer.Youlookforthecauseinside.Youdevelopthestrengthsinside.Thepotentialistherewithinallofus.Wecandevelopthesestrengths.

WhentheBuddhatalkedaboutthequalitiesthatledtohisawakening,onewasresoluteness.Hemadeuphismindthatthiswassomethinghereallywanted

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todo.Anotherwasardency.Anotherwasheedfulness.Hedidn’thaveamonopolyonthosequalities.Whenhestartedout,hewasprettymuchlikeus,withstrengthsandweaknesses.Hetookhishumanqualities,though,andhestrengthenedthem.Hefoundstrengthbybeingwithgoodpeople;gettinggoodadvice.Butthenherealizedthathehadtodotheworkhimself.Thisistrueforallofus.Wewanttobeabletodependonthepeoplearoundus,yetwecandependonthemonlyuptoacertainextent.Beyondthat,it’sourwork.

Butit’sgoodworktodo.Thisisapaththat’snoblenotonlyintheend.It’snobleallthewaythrough.AllthequalitiestheBuddhahasyoudeveloparegoodqualities.There’snothingsneakyaboutthepath;nothingcut-rate.It’sasolid,dependablepath.It’sasafepath,eventhoughultimatesafetydoesn’tcomeuntiltheend.Still,thefactthatwe’redoingthingsthatarenotharmingourselvesandnotharmingotherpeople:There’sasafetyinthat.

Soremember,wehavethechoiceastohowwe’regoingtofacethefactofdeath.Arewegoingtogooutlikefish?Orarewegoingtogooutlikekings?OrarewegoingtogooutliketheBuddha?TheBuddhashowsyouhowtogooutlikeaBuddha—maybenotafullBuddha,butatleastsomeonewhohasthepurityofmindthattheBuddhadeveloped,alongwiththewisdomandthecompassion.Thechoiceisjustlaidtherebeforeus.Sotakeadvantageofyourfreedomtochoose.

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SoLittleTimeSeptember17,2015

Wehavesolittletime.AstheBuddhasaid,evenifyouhavealonglife,it’sahundredyears,whichmayseemlong,butasyou’reapproachingtheend,youlookbackandit’snothing.Timeeatseverythingasiteatsitself.We’reencouragedtohaveunlimitedmind-states,unlimitedgoodwill,compassion,empatheticjoy,equanimity,butourresourcesarelimited—ourtime,ourenergy—whichmeansthatwehavetochooseourissuesverycarefully.

NoticethataftertheBuddha’sawakeningtheissuethathefocusedonwasonethatallofushaveincommon,whichisthatwewanthappinessandyetouractionsleadtosuffering.Andunlikesometeacherswhotrytomakeusembarrassedaboutourdesireforhappinessordenounceitasselfish,hesaidthatthere’snothingwrongwiththedesireforhappiness,it’sjustthatwegoaboutitthewrongway.Healsosaidthatifyoucanfocusonthisissueandclearupthisissue,youtakecareofeverythingelse.

Sowehavetolookattheissueswecarryintothepractice—oldwounds,oldbattles,oldissues:Howmanyofthemareworthcarryingorcontinuingtocarry?Howmanyissuescanwetakeonandactuallyhandleproperly?Wehearaboutpeoplewhofindthattheyonlyhaveafewmonthslefttoliveandtheysuddenlychangetheirwayofliving.Theygetasenseofwhat’simportanttothemandwhat’snot,andtheylettheunimportantthingsfallaside.It’sgoodthattheydothis,butit’sashamethattheyhadtowaituntilthelastthreemonths.

AstheBuddhasaid,youshouldbepreparedtogoatanytime,whichmeansyouhavetoreallyparedownyourissuesrightnow.Iwasreadingawhilebackaboutawomangeneralinthearmywhoeverydayatthebeginningofthedaywouldmakealistofthetenmostimportantthingsthathadtobedonethatday,inorderofimportance.Thenshewouldstrikeoutthelasteightandfocusonthefirsttwo.TheBuddhawouldhaveyoufocusonone:What’sthecauseofyoursufferingrightnow?Whereisyoursuffering?

Thisisnotaselfishissuetofocuson,becauseifyoucan’thandleyourownsuffering,ittendstospilloutontootherpeople.Soweoweitbothtoourselvesandtootherstofocusonwhatwe’redoingthat’sunskillfulandhavesomegoodwillforourselvestoseethatourdesireforhappinessissomethingtobehonored,somethingtobeaspiredto.Butwewanttomakeitagenuinehappiness,asolidhappiness,areliablehappiness,aharmlesshappiness.Inother

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words,wereallywishourselveswell.Wegetpracticewiththebreath.Theotherday,weweretalkingabouthaving

anissuewithbeingfriendswithyourbreath.Ifyoucan’tbefriendswithyourbreath,howareyougoingtobefriendswithanybody?Youhavetostopandaskyourself,“What’stheproblem?Isthebreaththeproblemorisitsomethingelseinside?”Alotofuscomefromothertraditionswherewe’retaughttothinkverylittleofourselvesandweeitheracceptthatorreactintheoppositedirection.Butneitherofthoseattitudesishelpful.Simplywishyourselfwell.

Asforthequestionofwhetheryouoranyoneelsedeservestobehappy,theBuddhanevertalkedabout“deserving.”Hewasheretoputanendtosuffering,whether“deserved”ornot.That’sprettyradical.YouknowthestoryaboutAngulimalawhohadkilled999peopleandthen,notlongaftertheBuddhataughthim,becameanarahant.Alotofpeoplelikethatstory.Itshowsthatnomatterwhatyourbackground,there’shope.

Butwehavetorememberthat,atthetime,therewerealotofpeoplewhodidn’tlikewhathadhappenedandwereprettyupset.HerewasAngulimalawhohadkilledallthesepeopleandhewasliterallygettingawaywithmurder.Youcouldsaythathedeservedtosuffer,buttheBuddhadidn’ttakethatintoconsiderationatall.Hesaid,“Here’sapersonwho’ssufferingreallybadlyandhissufferingisspillingoutandaffectingotherpeople.”BycuringAngulimala’ssuffering,orshowinghimhowtocurehissuffering,hesavedalotofotherpeople,too.Soifthere’sthequestionofwhetheryoudeservetobehappyornot,youlearnhowtoputthataside.Realizethatthat’sanon-issue.

Theissueisthatyou’vegotactions.Themindisanactiveprinciple.ThisissomethingAjaanMuntalkedaboutalot.Ashesaid,themindflowsout.There’sthesourceofthemind,likethesourceofariver.Thingskeepflowingout,flowingout.Andthat’stheproblem.It’snotthatthingsoutsidearecomingintocauseproblems.Theproblemisinthewayweflowouttowardthings.Andit’snotgoingtostopunlesswelearnhowtodoitreallyskillfully.Ouractionsarereally,reallyimportant.

TherewasateachingcurrentinthetimeoftheBuddhatotheeffectthattheonlyrealthingsintheworldarethebasicelements:earth,water,wind,fire.Theyhadafewotherelementsaswell,buttheelementsweretheonlythingsthatexisted.Actionswerenon-existent.Thoughtswerenon-existent.Thisalsomeantthattherewasnobasisforprecepts.Astheysaid,whenaknifewentthroughsomebody’sneck,itjustwentbetweentheatoms,sotherewasnobodytheretobekilled,andthemovementoftheknifewasunreal.Onlypermanentthingswerereal.

TheBuddha’steachingsaretheotherwayaround.Youractionsarewhatare

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real,thathavethemostreality.Theworldoutthereisnottheissue.Theworldthatyouexperiencecomesfromyouractions.Youractionsaremoresolid,morepowerfulthanyourexperienceofearth,wind,water,fire,andalltheotherelements.That’saprettyradicalstatement.ThisiswhytheBuddhakeepsfocusingbackonwhatyou’redoingrightnowbecausewhatyou’redoingrightnowisthebigshapingforceinyourexperience.

Andallofus—regardlessofourpast,regardlessofwhatotherpeoplehavetoldus—havetheperfectrighttolearnhowtoactskillfully,tofindhappiness.Solearntoseetheissueofgenuinehappinessasthebigissue.Learntoseetheissueofgenuinesufferingasthebigissue,too.Theygotogether.Andhavesomegoodwillforyourownhappiness.

It’sinterestingthatwhentheBuddhatalksaboutpeoplewhoarewealthybutextremelymiserlyandfrugal,hedoesn’tsaythatit’sreallygoodthatthey’velearnedhowtoputasidesensualdesires.Hesaidthere’ssomethingreallywrongwiththem.Iftheycan’tlearnhowtoappreciatesomepleasuresforthemselves,howaretheygoingtoappreciateotherpeople’shavingpleasure?They’regoingtobejealous.They’regoingtoberesentful.Sohedoesencouragesensorypleasureinmoderation.Hesaystherearepleasuresthatareperfectlyharmlessforthemind.

Youhavetolookatyourownmind,though,tofigureoutwhichonesareharmlessforyouandwhichonesarenot,becauseit’snotthesameforeveryone.Andthenyourealizethateventhoughharmlesspleasuresgivesomerelieftothemind,theydon’tleaveitfullysatisfied.Whatwouldbeahigherlevelofpleasure?Thewordsukharunseverywherefromjustplainoldphysicalpleasure,ease,well-being,allthewayuptobliss.Nibbanaistheultimatesukha.

TheBuddhadoesn’twantyoutobeafraidofpleasure.Hesaystolearnhowtoappreciatewhichpleasuresareactuallyhelpfulforyouonthepathtotheultimatepleasure,andwhichonesgetintheway.Thesamewithpains:Somepainsarehelpfulforyouonthepath.Youwanttolearnhowtousebothpleasureandpain,andnotbeovercomebyeither.Butthepurposeofallthisistocreateinthemindastateofgenuinewell-beinginconcentration.

Whenyouhavethatwell-being,whatmiseryistheretosloshoutonotherpeople?Formostofus,we’remiserableandwesloshourmiseryoutonothers,thinkingthatwe’relighteningourload,butitjustmakesthingsworse.Well,youcantakecareofthesourceofthissloshingstuffinside.Youbenefit.Thepeoplearoundyoubenefit.

WhentheBuddhataughtthefournobletruths,theyweren’tjustfourinterestingfactsaboutaninterestingproblem.Hesaidthatthisisthebigissue,thefactthatyou’recausingyourselfsufferingbutyouhavetheabilitytolearn

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hownotto.So,giventhelittletimethatwehave,it’simportantthatwefocusourenergyonsolvingtheproblemthat’sthebigproblem,theproblemthat,onceit’ssolved,getseverythingelsesolved.Lookatyourattitudetowardhappiness,lookatyourattitudetowardsuffering,andseeifyoucanbringthoseattitudesinline.

TheDhammathattheBuddhataughtisforthepurposeofputtinganendtosufferingandforfindingtruehappiness:Thesearetheissuesthatareimportant.Anythingthatgetsinthewayofthoseissues,youcanputaside.WereadaboutthosepeopleinthetimeoftheBuddhawhocametohimwiththisquestionnaire:Istheworldeternal?Istheworldnoteternal?Isitfinite?Isitinfinite?Isthesoulthesamethingasthebody?Isitdifferent?Whathappenstoawakenedpeopleafterdeath?Dotheyexist,notexist,both,neither?Andtousthequestionnairelooksverybizarre.Yetwetendtohaveourownissuesandsometimesthey’reevenstrangerthanthat.Therewasthemonkwhosaidhewouldn’tpracticetheBuddha’steachingsunlesstheBuddhagavehisanswertothosequestions.TheBuddhasaid,“Well,you’regoingtodiebeforeyouhearmeanswerthosequestions.”

Weallknowthestoryaboutthearrow.Themanisshotbythearrowandhetellsthedoctor,“I’mnotgoingtotakethearrowoutuntilI’vefoundoutwhomadethearrow,whatwooditwasmadeoutof,whatkindoffeathersitwasmadewith,andwhatwasthecasteofthepersonwhoshotme.”Themanwoulddiebeforehelearnedtheanswerstothosequestions.Weseeotherpeople’sissuesasridiculousinthatway.Wehavetolearntoseealotofourownissuesasridiculousinthatway,too—theissuesthataregettinginthewayofourgainingthemostfromthefactthatwe’vebeenexposedtotheBuddha’steachingsandwehavethechancetopracticethem,atleastfornow.

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ThePositiveSideofHeedfulnessDecember25,2015

Ifyoucouldboilthepracticedowntooneword,thewordwouldbeheedfulness,appamada.AstheBuddhasaid,allskillfulqualitieshavetheirfoundationinheedfulness.They’rerootedinheedfulness.AndeventheBuddha’slastwordsweretoobtaincompletionthroughheedfulness.Whenweheartheword—appamadacouldalsobetranslatedasbeinguncomplacent—wetendtothinkofitsnegativeside:awarningthattherearedangersoutthereandinhere,inthemind,andyou’vegottobereallycareful.Ifyoumakeamisstep,youcouldgetyourselfintoreallydeeptrouble.That’sonesideofheedfulness.

Butheedfulnessalsohasamorepositivesideaswell.Afterall,theBuddha’spointingtothefactthatyouractionsdomakeadifferenceandtheycanmakeaverypositivedifference.There’sthatreflectionabouttheheedfulmonkswhothinkofdeathwitheveryin-and-outbreath,nottobeafraidofdeathortogetmorbid,buttoremindthemselves,“IcoulddoalotwiththisonebreathImayhaveleft.Orinthetimeittakestochewthismouthfuloffood,Icoulddoalotinthepractice.”

Thisattitudefocusesyourattentiononthepositivethingsthatcanbedonewiththelittleamountoftimeyoumighthave.Andthisdoesn’thavetobejustthelittleamountoftimebeforedeath.Itcanalsobethelittleamountoftimeyouhavewhereyou’vestoppedatastoplight,takenasmallbreakatwork,whenyou’rewaitinginadoctor’soffice,whenyou’rewaitingforthemeditationsessiontobegin.Itseemslikejustalittlebitoftime,butoften,withlittlebitsoftimelikethat,wetendtokillthem.“Well,there’snothingmuchIcandonow,soImightaswelljustrelaxforabit,”orwhatever.Butactuallythere’salotthatcanbedoneinlittlebitsoftime.

Insightscancomeverysuddenlyandunexpectedly.Sotrytocreatetheconditionsforthem,evenifyouhavesmallamountsoftime.Don’tunderestimatewhatyoucoulddo.InThai,whentheytookoverthewordforheedlessness,pamada,fromPali,theyturneditintopramaat,whichdevelopeditsownmeaninginThai.Pamadameansheedless.Pramaatmeanstounderestimatesomeoneorsomething,butithasthesamedoublemeaning,negativeandpositive,asheedfulness.Ontheonehand,don’tunderestimateyourenemiesorthedangersyoufaceinside,butalso,ontheotherhand,don’tunderestimateyourself.You’vegotpotentialsthatyoucandevelopandyoucandoalotofgoodwithyourpotentials.Thisappliesnotonlyasyou’resittingheremeditating,

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usingyouringenuityandyourpowersofobservationtogettoknowthebreathandtofigureoutwhatyoucandowiththebreathenergy,butalsowhenyouusethosesamequalitiesasyougothroughtheday.

Alltoooftenwethinkofthepracticeassimplywhatwedowhenwe’resittingwithoureyesclosed.Butpracticeispracticeeverywhere.You’vegotthesamemind,thesamequalitiesofmind,thatyouwanttodevelop,simplyindifferentcircumstances.Whenyou’reatwork,youhaveopportunitiestodevelopalltheperfections.That’spracticeaswell.Youcanfocusondevelopingpowersofpatienceandendurance,oryoucanfocusonyourdiscernment—becauseworkdoesrequirediscernment.WehadaquestiontodayaboutwhethercreativitywasinlinewiththeDhammaasyouwork.Well,it’sanexerciseofyourdiscernment.Again,alltoooften,wethinkofdiscernmentassimplyobservingthingsasthey’rehappening.Butyoudon’tobservethings,really,byjustwatchingthem.Youhavetogetinvolvedwiththem.Youhavetocreategoodthingsoutofthem—aswe’redoingwiththemindrightnow.

Ifyouwanttoobservethemind,youhavetoputitintoastateofconcentration.Youdon’tjustsitherewatchingitasit’sdoingwilly-nillywhateverit’sgoingtodo.Youhavetodirectittoanobject.Bringittooneness—ekaggata.Ekaggataissometimestranslatedasone-pointedness:eka,one;agga,point,-ta,-ness.Butthewordaggaintherecanalsomean“gatheringplace,”whichseemstobeamoreappropriatetranslation.Givethemindonegatheringplacewhereallofitsactivitiescanfocus,anduseallitssensitivitiestofigureoutwhatwillgetitintoaplacewhereitreallylikestobe.Wherewouldyoureallyliketogatherrightnow?Andonceyou’vegatheredthere,what’sgoodaboutitandwhat’snotsogoodaboutit?Ifit’snotgood,whatcanyouchange?Useyoursensitivity.Useyouringenuity.Changethebreath.Changethewayyoufocus.Changethewayyouadjustthebreath.

Therearelotsofdifferentwaysofadjustingthebreath.Sometimesyouputalittlepressureonthebreath.Othertimesyoujustposeanimageinthemindandseehowthebreathresponds.Thenyouposeanotherimagetoseehowthebreathrespondsthen.Thenforthefunofit,reversetheimagestoseeifthat’sanybetter.Forinstance,afterimaginingthebreathgoingouttothehandsasitcomesin,thinkofitcomingintothehandsandgoingupyourarms.

Thisiscalledusingyouringenuity.Youencounterthingsyoudon’tlikeinthemeditation?Okay,howdoyouworkyourwayaroundthem?Howdoyoulivewiththem?You’vegotapaininsomepartofthebody?Workaroundit.Youdon’tfocusdirectlyonit.Asyouworkwiththisissue,youbegintorealizethattheextenttowhichapainhasanimpactonthemindhasanawfullottodowithhowyouengagewithit.It’snotjustabrutefactthathasnothingtodowithyourowninvolvement.

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Therearepotentialscominginfromyourpastkamma,butyou’vealsogotyourpresentkamma.Makethemostofthatfact,sothatevenwhenyouencountersituationsyoudon’tlike—whetherinthemeditation,yourwork,yourfamilylife,oryourresponsibilitiesaroundthemonastery—seewhatyoucandonottosufferaroundthem.

WhenIwaswithAjaanFuang,italwaysseemedthathisboutsofpsoriasiscameatreallyinconvenienttimes.NotthatIeverwantedhimtohaveabout,butitsometimesseemedthatitwastheworsttimingintheworldintermsofotherprojectsIhadtodoaroundthemonastery.SowhateverelseIwasdoingatthetime,Ijusthadtodropit.AndthenIbegantorealizethatthetimingthatIthoughtwasbadtimingwassimplygettinginthewayofmydesiresforwhatIwantedtodo.SoIhadtofigureoutwhatwasmakingmemiserablearoundthatandlearnhowtodropit.Whenyoulearntodothis,youcanlivewithalotofsituationsthatyoucouldn’tstandotherwise.AsAjaanFuanghimselfwouldoftensay,“Whatdoyoumean,youcan’tdothis?Isitgoingtokillyoutodoit?”Well,No.“Thenyoucandoit.”

Youhavetobeupforwhateverpresentsitself.This,too,isadevelopmentofthequalitiesyouneedinthepractice—yourpowersofpatienceandendurance,yourpowersofequanimity.Andlearntothinkofthesethingsaspowersorstrengths.Equanimityisnotjustaweakindifference.It’sbeingokaywithwhatevercomesupandreadytodealwithwhateverproblemscomeupastheyarise,evenwhenthey’recomingatreallybadtimesandgoingagainstwhatyouwouldmuchratherdo.Butit’sastrengthtohaveequanimity.

Solookatalltheperfectionsthatyoucouldbedevelopingindifferentwaysthroughouttheday.Theseareyouropportunities.Forexample,withthisonebreathhere,what’stheopportunityrightnow?Well,you’remeditatingformally,whereyoucangivethebreathyourfullattention.Workatthat.Makethemostofwhatyou’vegot.Makethemostofthisbreathandthenthisbreath.Reallygiveyourfullattentiontoeachbreath.Asforothermomentswhenyou’renotsittingherewithyoureyesclosed?Makethemostofthem,too.Realizethatalotofgoodcanbedoneeachtimeyoubreathein,eachtimeyoubreatheout.

Lookforthoseopportunities.That’salsowhatitmeanstobeheedful.You’renotjustlookingfordangers.You’relookingforopportunities.Sometimestheopportunitiesarereallychallenging,butyouwanttobeupforthechallenge.That’sthepositivesideofheedfulness.

Sodon’tunderestimateyourself.Don’tunderestimatethedangersoutthere,butalsodon’tunderestimatethepossibilitiesinhere.Theopportunitiesareoutthereandinhereaswell.

Alotofgoodcanbedoneintheworld.Alotcanbedoneinside.Wedon’t

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havemuchtime.Evenwhenpeoplehavehadalonglife,ahundredyears,attheendofthelife,it’snotthattheyhaveallhundredyearspresentrightthere.Allthehundredyearshavegone,gone,goneandthere’sjustthismoment,thismoment.Itallseemssosmallatthatpoint.Realizethatyou’vegotthismomentrightnow.It’sanopportunityrightnow.Don’tbeheedlessoftheopportunities,becauselittlemomentscanopenuplargeareasinsidethemind,largeareasofgoodnessinsidethemind,largeareasofgoodnessintheworld.Keeplookingforthosepotentials.

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ATruePersonSeptember28,2014

There’saterminthePali,sappurisa,thatcanbetranslatedinalotofdifferentways:apersonofintegrity,amatureperson.Literally,itmeansatrueperson.TheBuddhaoftenpairsitwithanobleperson.It’sthekindofpersonyouwanttoassociatewith,thekindofpersonwhosehabitsyouwanttopickup,thekindofpersonyouwanttobecome.Ashesaid,thissortofpersonhassevenqualities.

Thefirstisoneyoucanlearnfrombooks:dhammaññuta,havingasenseofwhattheDhammais.BackinthetimeoftheBuddha,ofcourse,whentherewerenoDhammabooks,youhadtolearntheDhammafromsomeonewho’dmemorizedtheDhamma—whichmeantthatyouhadtohaverespectforthatsortofperson,becausenobody’sgoingtoteachyouanythingifyoudon’tshowrespect.Theattitudeofrespecthelpsyoumakethemostofjustbeingaroundtheperson.Itmakesyoumoreopentothatperson’sinfluences:theperson’swaysofthinking,waysofdealingwithotherpeople.Themoreopenyouare,themoreyoupickupwhatevergoodthingsthereareinthatperson’sbehavior.SobackinthetimeoftheBuddha,eventhatfirstqualityofatrueperson—knowingtheDhamma—wassomethingyouhadtopickupbybeingwithaperson.

Nowadays,ofcourse,therearebooksandDhammatalksoutontheInternet,soit’sprettyeasytolearnwhattheDhammais.Butthenyoucometothenextquality,whichisknowingthemeaningoftheDhamma—atthaññuta—youcometorealizemoreandmorethatyoudon’treallyknowthemeaningoftheDhammauntilyou’vebeenwithapersonwhoembodiestheDhamma.LookatalltheBuddhistscholarswho’vereadbooksforyearsandyears,andknowallthelanguages.Theycancomeupwithprettycrazyinterpretations.

Onerecentlycameupwiththeideathatthebrahma-viharasareanalternativepath,acompletepathtoawakening:Allyouhavetodoisjustsitthereandthinkthoughtsofgoodwill,andthatshouldtakeyouallthewaytonibbana.Thiswasfromascholarwho’dstudiedBuddhismformanyyears,butwhowasmoreinterestedinreadingbetweenthelinesthanintakingseriouslywhatthelineshadtosay:thatthebrahma-viharas,ontheirown,don’tleadtothedispassionrequiredfornibbana.

Sojustbeingwiththebooksdoesn’tmeanyou’regoingtounderstandthem.Butifyoulivewithsomeonewhoembodiestheteaching,embodiesthepractice,yougetasenseof,“Oh,thisiswhat’smeantbythisquality;thisiswhat’smeant

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bythatquality.”It’sanintuitivesensethatyoupickupbybeingaroundapersonwhoembodiesit.

Sowhataresomeofthethingsyouwanttolookfor?Beginwiththenextquality,mattaññuta:gainingasenseofwhat’senough—enoughconversation,enoughfood,enoughsleep.Youseetheotherperson—andit’snotjustamatterofseeingtheotherperson.Youlistentotheperson’swaysofworkingthingsoutforhim-orherself.Therightamountoffoodandsleepforonepersonmaynotbetherightamountforyou.Ortherightamountforyouthisweekmaynotbetherightamountforyounextweek.Soyouwanttogetasenseofhowthatpersonreadsthingsinhim-orherself,sothatyoucanreadtheminyourself.

AstheBuddhasaid,therearetimeswhenyoucanindulgeinsensualpleasuresofcertainsortsandtheydon’thaveanyimpactonyourpractice.Theydon’tpullyouback,sothey’reperfectlyokay.Ashesaid,hedoesn’tcriticizepleasurethatisinaccordwiththeDhamma.Butifyoufind,whenindulginginsensualpleasures—thoughtheymayseeminnocentenough—thatovertimeyou’rebeginningtogetlazyandheedless,you’vegottorealize,“Putthosepleasuresaside.I’llhavetopracticewithsomepain.”

FortheBuddha,practicingwithpainmeantbothphysicalpainandthepracticeofcontemplatingthefoulnessofthebody,whichisanunpleasanttopic.It’snotonethat’seasytokeepat.Buttherearetimeswhenyou’vegottodoit.Otherwise,yourmind’sgoingtogorunningwildwithitsdesireforpleasure.Soyouhavetolearnasenseofwhat’srightforyouataparticulartime.Youhavetolearnhowtoreadyourownbehavior.Andyoucandevelopasenseofthisbybeingaroundsomeonewho’slearnedtoreadhisownbehavior.It’sanintuitivesortofthing.

Thisfitsinwiththenextquality,attaññutta,whichmeansknowingyourself:whereyourstrengthsare,whereyourweaknessesare,whatyou’vegottoworkon.Ifyouknowyouhaveatendencytowardextremebehavior,you’vegottocalmitdown.Ifyouknowyouhaveatendencytolietoyourself—you’veliedtoyourselfinthepast—you’vegottobeextraon-topofthings.Whereveryouknowyourweaknesses,learnhowtocompensate.Andlivingwithagoodpersonhelpswiththis,becauseyougetasenseofwherebalanceis,andhowtorecognizeaweaknessasaweakness.

Kalaññutta:knowingtherighttimeandplaceforthings,whentospeak,whennottospeak.StayingwithAjaanFuang,Iknewthathehadsomeprettysharpopinions.Buthedidn’ttalkaboutthemallthetime.ThereweretimeswhenIwaswaitingforhimtogivesomebodyagoodblast,andhedidn’t.Therewereothertimeswhenitcameoutofleftfield:Ididn’texpectitatall.SoIhadtolearnhowtonotice,“Okay,whatwouldmakehimmakeacriticalremark,orbeveryfrankaboutsomethingatsometimes?Andothertimes,whywouldhenot

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besoopenwithhisopinions?”Thiswasjustoneofmanythingsthathadtodowiththerighttimeandtherightplace.Therewasalsotheissueofthetimestobefamiliarwithhim,asopposedtothetimeswhenhewasgoingtobedistant.

Ittookawhiletolearnhowtoreadthesethings.ButthenIfounditwasveryuseful:Ilearnedhowtoreadotherpeoplealotbetter,too.IfoundthatmydealingswithseniormonksinThailandingeneralgotalotsmootherbecauseIhadthatexperiencewithAjaanFuang.WhenhewassharpwithmewhenItriedtobetoofamiliar,itwasonlyattherighttime.Havingasenseoftimeandplace:Thisisareallyimportantpartofthepractice.It’snotsomethingthatcanbetaughtinbooks,butyoucanpickitupbybeingaroundgoodpeople.

Thisconnectswiththenextquality,whichishavingasenseofhowtobehavetowarddifferentgroupsofpeople.InIndia,ofcourse,therewereveryclearsocialdivisions.Therewerebrahmans,therewerenoblewarriors,therewerehouseholders,andpeopleofthelowercaste.Eachcastehadaparticularwayofbehaviorthatwasappropriateforit.AjaanLeemakesalotofthispoint.HesaysthatwhentheBuddhawaswitholdpeople,hewouldmakehimselfold—inotherwords,he’dthinkaboutthekindsofthingstheywerethinkingabout,talkintermsoftheirlanguage.Whenhewaswithyoungerpeople,hewouldadjusthislanguageandhismannertoberightwithyoungerpeople.Andeventhoughwedon’thavecastesinourmodernsociety,wedohavelotsofdifferentgroupsofpeoplewithwhomyouhavetolearnhowtospeakandbehaveintherightway.Especiallyasmonks,wewanttolearnhownottobeoffensive.

ThinkaboutthestoryofSariputta’sencounterwithVen.Assaji.Assaji’smannerswerewhatimpressedSariputta.Theymadehimwanttolearnfromhim,toaskhimquestions.Canyoumakeyourmannerslikethat?Youwanttolearnthepropermannersfordealingwithdifferentpeopleofdifferentsorts,wheresomethingthat’stoofamiliarwithonesortofpersonmightbetooformalforanother,orviceversa.Ifyou’vegotagoodteacher—Ican’tsaythatI’m100%skilledinthisparticulararea,butI’mlearning—theseareimportantskillstomaster.Wetendtoforgetthatthere’sasocialdimensiontothepractice.Allthetimewethinkofthepracticeassittingherewithoureyesclosed,ordoingwalkingmeditation.Butthereisthepracticeofhowtogetalongwithoneanother.Youhavetolearnhowtogetalongwithallkindsofpeople.InmylifeasamonkI’vemetlotsofpeoplefromdifferentsocialstratathatIneverwould’vemetotherwise:bothonthehighendofthescaleandonthelowerend.Butyouhavetolearnhownottothinkofthemashigherorlower,simply,“Thispersonrequiresthiskindofbehavior.”Youwanttospeaktotheirhearts.Youdon’twantyourmannerstogetintheway.

Finally,there’sasenseofhowtojudgepeople.AlltoooftenwehearthatasBuddhistsweshouldtrynottojudgeanybody,butyouhavetojudgewhoyou

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cantakeasagoodexample.ThesuttaonthequalitiesofatruepersonsaysthatpeoplewhoarewillingtolistentotheDhammaareagoodexample.Thepeoplewhopaycarefulattention,whotrytothinktheDhammathrough:They’reagoodexample.Thepeoplewhoputitintopractice:They’reagoodexample.Soyoulookforpeoplewhosebehaviorisexemplary.Theypullyouupandmakeyouabetterpersonbecauseyouwanttobelikethem.

Allofthesethingsarequalitiesthatarenamedinabook,butyoucan’tlearnthemfromabook.Youhavetobesensitivetowhat’sgoingoninsideyou,what’sgoingonoutsideyou,becausethiskindofsensitivityhelpsyoureadsubtlethingsinyourownmindaswell.Youlearntobeobservant,youlearntohaveasenseoftherighttimeandtherightplace,andhowmuchisenoughintheareaofthepractice:howmuchistherightamountoftimetositandmeditate,howmuchistherightamounttowalk,howmuchpainshouldyousitwithsothatyoucanlearnfromit,whenyou’rereadyforthatkindofpain;howmuchpleasurecanyouindulgeinwithoutitsbeingdetrimentaltoyourpractice.

Theseareallimportantquestionsyouhavetolearnhowtoaskyourself.Sotrytobeobservantofgoodpeoplesothatyoucangetasensitivitytowhatwouldbeagoodanswer.

Ifyouwanttobeatrueperson,amatureperson,thesearethequalitiesyouwanttoworkon.Theypermeateeverythinginthepractice.

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AdultDhammaMarch5,2015

Iwasreadingareviewofashort-storycollectionrecently,inwhichthereviewerwasnotingthatalthoughtheauthorwasn’texperimentalinthewayshestructuredherstories,shewasrevolutionaryorradicalinthatshetreatedhercharacterslikeadults,andherreaderslikeadults.Unfortunately,that’sprettyrare.

Thesameobservationappliestothedifferentreligionsoftheworld.TheBuddhaisoneofthefewreligiousleaderswhoactuallytreatedhis

followerslikeadults.There’sverylittleinhisteachingstobabyyou,topleaseyourdefilements,ortopandertoyourdesires.Theypointtothefactthatthereisareallyimportantprobleminlifeandthat,ifwetrainourselvestoberesponsible,wearecapableofsolvingit.Thatproblem,ofcourse,isthesufferingthatthemindcreates.Andthesolutionisaskill.Itrequiresalot.Youhavetosortoutalotofthingsinsideyourselfandshedalotofyourchildishexpectations.

Sothequestionis,doyouwanttobeanadult?Ifyoudo,thisiswhatyouhavetodo.Lookatyourselfverycarefully.Sortthingsoutinside.Acceptthefactthatthereisarightpathandawrongpath,andyou’reresponsibleformakingtherightchoice.

ThispointwasdrivenhomeformerecentlybysomethingelseIwasreading.AmodernDhammateacherwastalkingabouthowimportantitistohaveasenseofflexibilityonthespiritualpath,sayingthattherearemany,manydifferentwaysofgettingtothegoal,there’snoonerightway,andnoneoftheways,hesaid,areactuallywrong.Soyouhavetolearnhowtoadjustandplaywithyourpractice.

Now,eventhoughitistruethatthere’sanelementofplayinthepractice,it’snottruethattherearelotsandlotsofrightpathsuptothetopofthemountain.Ifyou’veeverbeenonamountain,you’veprobablynoticedthatsomepathsgotothetop,somegootherplaces,someleadyouovertheedgeofacliff.

It’sthesamewiththeriversintheworld:Theydon’tallflowintotheocean.SomeofthemflowintotheGreatBasin,someintoLakeEyreinthemiddleofAustralia.Theyjustdisappearintothesand.

Twothingswereespeciallydisturbingaboutthisparticularteacher’sobservationthatallpathsarecorrectandthatwehavetobematureenoughand

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haveabroadenoughvisiontoembracethemall.Thefirstwashissayingthatthepathisbasicallyamatteroflearningtoembraceoursufferingstogetherwithourpleasuresintheworld,torealizethatyoucan’thavethepleasureswithoutthesufferings—whichisprettymuchsayingthatthereisnorealendtosuffering.

Theotherdisturbingpointwasthatheillustratedhisprinciplewithastoryaboutahighschoolbasketballcoachwho’dbeenhiredtocoachateamofspeciallyhandicappedkids.Originally,thecoachhadhadallkindsofplansforhowhewasgoingtowhipthekidsintoshapeinspiteoftheirhandicaps.Butinthefirstday’ssession,herealizedthathewasgoingtohavetoscraphisplans.Ittookhim45minutesjusttogetthekidstolineupononesideoftheroom,facinginthesamedirection.Thismadehimcometotheconclusionthattheywerenottheretowin;theyweretheretohaveagoodtime.Sohefosteredanenvironmentinwhichtheydidhaveagoodtime.Everybodygothotdogs;everybodygotprizes;youcouldstopthegameatanytimetodance.Youcouldpushthescorebuttonanytimeyoufeltlikeit.Therewasonegameinwhichonekidreallygotintopushingthescorebutton,andtheyendedupwithamillionpoints.

Onthesurfaceit’sanicestory.Butwhenyouthinkaboutitabit,it’sprettydisturbing.Thisisspiritualpractice?Throwingouttherules,givingprizestoeverybody?Tosaynothingastowhetherthecoach’streatmentofthekidswasreallythemostskillfulthinghecoulddoforthem,there’sstillthequestionofwhattheDhammateacherwassayingaboutthebasicspiritualproblemwhenheusedthisstoryasaparableforspiritualpractice,andhowheviewedhisstudents.

Ifsufferingweren’tarealproblem,andthereweren’tarealsolutiontoit,thenmaybethecompassionatethingwouldbenottoplaceburdensonpeople,nottosethighstandardsforthem,nottotrytoforcethemtodevelopanyskillsthatrequiredwork.Oreventotellthemthattheyshouldorcoulddevelopanyparticularskills.Butthethingis,sufferingreallyisaproblem.Itreallysqueezestheheart,andkeepsonsqueezing.

That,infact,wasAjaanMahaBoowa’sdefinitionofstress:whateverputsasqueezeontheheart.Itforcesitsdemandsonyou.Soifthere’sapathtoputanendtothosedemands,tofreetheheartfromthatsqueezeandthosedemands,thenregardlessofwhatitrequiresorhowstringentitmightbeorhowmucheffortittakes,toencouragepeopletotakethatpathandtoseeitasthepath,isactuallyanactofcompassion.

Now,theideathatanythinggoesinspirituallifeactuallydatesbacktotheRomantics.Theirideawasthatyou’retryingtoembracethewholeworld,theinfinitudeoftheworld,andthatthatrequiresyoutostepbackandlookatyourselffromaninfiniteperspective.Fromthatperspective,yourealizethatwhateveryoumightthink—nomatterhowsincerelyyoumightthinkit—canbe

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onlyonesmallpossibilityamongalltheinfinitepossibilitiesintheworld.Thisissupposedtoopenyouuptobeingmorecreativeinyourexpressionofyourspiritualfeelingsandnotbeingboundbythingsthatyouoranyoneelsehasexpressedinthepast.

Religioustruths,forthem,weresimplyworksofart,expressiveart,expressingyourfeelingsonthesubjectofinfinity.And,aswhenyou’remakinganynewworkofart,youdon’thavetobeconsistentwiththeworksofartyoudidbefore.Afterall,you’renotexpectedtogiveatruedescriptionofinfinity,becausenofinitebeingcandosuchathing.Theonlytruththat’saskedofyouisthatyou’retrueinhowyouexpressyourfeelingsaboutinfinityasyoufeelthemrighthereandnow.

Itallsoundsverylarge-minded:anartexpressinginfinity.Andbecauseit’sart,itsoundslikeit’ssomethinghigherthanacraft.ButwhattheBuddhataughtwasacraft.Insteadoftryingtobeanartist,hetookontheroleofamastercraftsman.Hehadmasteredthisskillandhewantedtopassitontous.It’saveryfocusedskill,focusinginonyourmindandseeingwhatinthemindcausesyoutocreatesuffering.

It’salsoabattle.There’swinningandlosing.There’sdoingtheskillwellandthere’sdoingitpoorly.

Now,there’saframeofmindthatthinksthatthissortofdualisticthinkingisnarrow.Acraftfocusedontheissueofsufferingsoundslessexaltedthananartfocusedoninfinity.Butwhenyoulookattheresults,yourealize,inthiscase,thatthecraftisbetterthantheart.Insteadofleavingyoutowallowaroundintheexpressionofyourfeelings,itactuallyaccomplishessomething.Ittakesyououtofsufferingentirely,toadimensionbeyondtheworld.Andithonorsyoubysayingthatyou’recapableofdoingthis.

So,theBuddha’snothandingouthotdogstoeverybody.Butheisdoingsomethingmuchmorecompassionate:treatinguslikeadults—andaskingus,dowewanttobeadults,too?Ifwedo,thisishowwedoit.Andeventhoughit’s“justacraft”andnotacreative,expressiveart,ittakesusalotfurtherthanjustlearningtobeexpressive.Andtheresultsarealotlarger,moreencompassing,andfarmoreworthwhile.

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Clinging,Addictions,ObsessionsDecember27,2015

AstheBuddhasaid,sufferingistheclinging-aggregates.Theaggregatesthemselvesarerelatedtothewaywefeed,andclingingisrelatedtothewaywefeedaswell.Thewordforclinging—upadana—canalsomeansustenanceandtheactoftakingsustenancefromthings.Ofcourse,wedon’tusuallythinkoffeedingassuffering.Formostofus,that’showwegetourpleasureinlife,that’showwekeepgoingasbeings.Wetakelotsofpleasureinthinkingaboutfeeding,planningforfeeding,andthenintheactualfeedingitself.

ThisiswheretheBuddha’steachingsgoagainstthegrain.Butoursufferingisstrong,soitneedssomethingthatgoesverystronglyagainstthegrain,againstourattachmenttooursuffering,ifwe’regoingtoendit.AsAjaanSuwatusedtoliketosay,“Ourlikesarewhatmakesussuffer.”Foodisoneofthebiglikesinlife,andtheactoffeedingisoneofthebiglikesinlife,too.Soweneedprettystrongmedicinetocounteractourattachmenttothem.

Whenyoulookatthetypesofclinging,you’llseethatthey’reverycloselyrelatedtothewaywefeed.Sensualityclinginghastodowithourfascinationwiththinkingaboutthefoodwe’regoingtotake—whatwe’regoingtohavetomorrow;howwe’regoingtofixit;howgoodit’sgoingtotaste.Wecanthinkaboutthatforlongperiodsoftime,muchlongerthantheactualamountoftimewespendeatingthefood.

Thenthere’sclingingtohabitsandpractices:thewaywefeed;thekindsofthingswewilldoinordertogetfood;ourideasofwhichwaysoflookingforfoodarelegitimateandwhichonesarenot;and,onceyou’vegotthefood,howyoufixit.Wetendtoidentifyourselvesverystronglywiththis:peoplewhoarevegan;peoplewhoaregluten-free;peoplewhowon’ttakesoy;peoplewhoeatnothingbutsoy.Thelistisverylong.Itjustkeepsgettinglongerandlonger,itseems.

Asforhowthefoodhastobefixed,therearelotsofviewsintheworldoutthere:whatcountsasfood;whatdoesn’tcountasfood;whichfoodsareworthwhile,whichonesarenot.ThismorningIwasmentioningtoagroupofvisitorsthefactthatI’monstatinsrightnow,andIreceivedalong,longseriesoflecturesaboutwhethertheyweregoodorbad.Thesamegoesforlotsofdifferentkindsoffoods.

Finallythere’syoursenseofyourselfasthepersonwho’sbeingfedbyallthis:

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whoyouare;whatkindofpersonlooksforfoodinacertainway;whatkindofpersoneatscertainkindsoffood;whatkindofpersonisgoingtobebenefitingfromthefood;whatkindofpersonyou’regoingtobecomeasaresultofeatinginacertainway.We’reallverymuchattachedtothesethings.

Youseethisparticularlyinourobsessions,ouraddictivebehavior—becausewefeednotonlyonfoodbutalsoontypesofbehaviorandideasandourrelationshipswithotherpeople.Someofthesethingscangetprettyaddictiveandobsessive,andweknowthey’reunhealthy,butwekeepgoingbackforthem.

They’reprimaryexamplesofwhattheBuddha’stalkingaboutwhenhetalksaboutclinging,soit’swisetoanalyzethemintheBuddha’sterms.Seethatthestrengthoftheaddictionliesinthedifferentkindsofclinging.Forexample,sensuality:yourfascinationwiththinkingabouthowgoodit’sgoingtobe;thepleasureyou’regoingtogetoutofthatparticularkindofthinkingoraddiction.Andevenwhenalargepartofthemindrealizesit’sbadforyou,there’sanotherpartthatreallygoesforitandisthoroughlyconvincedit’sagoodthing.Youhavetoferretthatout,andyouhavetoarguewithit.

Thentherearehabitsandpractices.Wetendtobeveryquicktofallintooldhabitualwaysofbehaving.Andbecausewe’vepracticedthemsooftenandfollowthroughwiththemsooften,theyseemalmosteffortless.Anyotherwayoflookingforpleasuregoesverystronglyagainstthegrain.

Ourviewsaboutwhattypesofpleasurethereareoutthere,ourviewsabouthowresponsibleweareforwhat’sgoingtohappendowntheline:Thisisabigaddiction,becausetheaddictivemindset,theobsessivemindset,justsays,“Well,I’mgoingtogoformypleasurerightnow,andwhocaresaboutthefuturebecausethefutureisuncertain,butthishitorthistypeofbehaviorseemstobeprettycertain.”That,too,isakindofview.

Andyoursenseofwhoyouare:Whenyoustartidentifyingwiththataddictivepartofyourpersonality,thatbecomesyouridentity,andyoufinditharderandhardertothinkaboutotherwaysofdoingthings,ofbeingapersonwhodoesthingsinotherways.Youtendtothinkthatyou’reincapableofdoingthem.Orthatyoutryforawhileandthenyougiveupandsaythatthat’sproofyoucan’tdoit,thatyoucan’tgetawayfromyouroldbehavior.

Soweneedstrongmedicinetocounteractthis.Andthisiswhatthenobleeightfoldpathisfor.It’smeanttoattackthesedifferentkindsofclinging.

Sensualityhastobereplacedwithrightresolveandwiththedesireinrighteffort.Youhavetolearnhowtomotivateyourselftosay,“Theremustbesomethingbetterinlife.”Youthinkabouthowmuchbetteritwouldbeifyoudidn’tgiveintothatparticularkindofpleasure.Resolveforrenunciation,forharmlessness:Youdon’twanttoharmyourself.Youdon’twanttohaveillwill

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foryourself,becauseoftenthere’sthataspecttoanaddiction:Yougetapatheticabouttheimpactofyourpleasureseeking,andtreatyourselfasworthless.Instead,thinkabouthowgooditwouldbetobefree.Thosetwofactors—rightresolveandrighteffort—helptoreplacetheclingingtosensuality.

Asforhabitsandpractices,thepathrecommendsthatwetakeonnewhabits:thehabitsofrightaction,rightspeech,rightlivelihood.Takethepreceptsandyou’llfindthatyoucanactuallyfollowthroughwiththem,andthatlifereallydoesgetbetterasaresult.You’recreatingfewerandfewerproblemsforyourself.Thenthere’sthepracticeofconcentration:Thisisrightmindfulnessandrightconcentration.Youfindthatthesealternativeformsofpleasurearebettertopursue—andthatyoucantapintothem.

Addictiveviews,ofcourse,havetobereplacedwithrightviews.Oneofthelessonsofrightviewisthattheimportantissueinlifeisnotthepleasurethatyou’resuckingoutoflife,butthethingsyou’redoingandtheconsequencesthey’regoingtohavedowntheline.Youhavetotakethosethingsveryseriously.Because,asAjaanSuwatlikedtosay,“Thosesensualpleasuresyouhadlastweek:Wherearetheynow?”They’retotallygone;butyouareleftwiththekamma.Ifyoudon’tbelieveinkamma,justlookatthehabitsyou’vedeveloped.Yougetintotheseoldruts:theseoldwaysofthinking,theseoldwaysofbehaving.Themoreyouindulgethem,thehardertheyaretogetoutof.That’swhatyou’releftwith:thehabit,whichisaccompaniedbyalargesenseoflack.You’releftwiththeaction.Soyouhavetoseethisveryclearly,andrealizethatit’scausingalotofsuffering.

Thisissomethingthatwetendtoturnablindeyeto—boththesufferingwecauseourselvesandthesufferingwecausetoothers.It’sveryeasytosay,“Well,itdoesn’tmatter,”or“It’sunavoidable,”or“It’sapartofembracingalloflife”—that’sabigone.RecentlyIwasreadingsomebodysayinghowlifeiswonderful,andthereforewehavetoseeeverythinginlifeaswonderful,includingaging,illness,death,andallthehorriblethingsthatpeopledotooneanother.ButtheBuddhaneversaidthat.Youhavetotakeseriouslythefactthatouractionsareleadingtosuffering,andalotofthesufferingispointless.Itaccomplishesnothingasidefrombringingtorment.

Sowehavetoreplacetheviewsofouraddictivethinkingwithrightviews,startingwithmundanerightviewaboutkamma,andthenrightviewaboutsufferinganditscauses.Wehavetoseethesufferinginfeedingonouroldbehavior.That’ssufferingrightthere,andyou’vegottoseeit.

Sotherewehaveallthefactorsofthepath.Asforthedoctrinesoftheself,that’salsorelatedtorightview,andin

particulartoyoursenseofwhoyouareinrelationshiptothekindsofpleasure

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youliketothinkabout,theskillsyouhave.Formostofus,addictivebehaviorcomesfromalackofalternativeskills.Butifyoupracticethealternativeskills,youbecomeanewperson:thekindofpersonwhohasthoseskills.AsAjaanLeewouldoftensay,“Don’tbetooquicktogoforinconstancy,stress,andnot-self.”Hesays,“Youwanttodevelopconcentrationsothatyoucanhaveasenseofconstancyinyourmind,somethingthatyoucanholdonto.Somethingthat’spleasant;somethingthat’sunderyourcontrol.”

There’sgoingtobeasenseofselfyoubuildaroundthat.Thatthenbecomesyournewsenseofselfwhofindsiteasierandeasiertoresistyouroldaddictiveself,withitsaddictivewaysofthinkinganditsaddictivebehavior.

Soyoutakethepathandyouuseittocounteractallyourformsofclinging.Andit’simportanttoseethattheseteachingsonclingingarenotveryabstract;they’reverycloselyrelatedtothewaywefeedoffofthings.Thepathistheretogiveusanalternativewayoffeeding,awaythat—insteadofsappingourstrength—actuallybuildsourstrength.Itgetsthemindmoreandmoresensitivetowhatrealhappinessis.

Becauseeverythingallcomesdowntothisdesireforhappiness.Someonewassayingtodaythatshehadtroubleseeingthatshedeservedhappiness.ButtheBuddhanevertalksaboutdeservinghappinessornotdeservinghappiness.Hewasheretoputanendtosuffering,whetherdeservedornot.Wecanthinkaboutlotsofdifferentwayswemightdeservetosufferorotherpeoplemightdeservetosuffer,butthat’spartofourviewsthataremakinguscontinuetosuffer,unnecessarily.Theopportunitytostopmakingyourselfsufferishere.Andinnotplacingtheburdenofsufferingonyourself,you’reputtinglessofaburdenonotherpeople.You’reactuallymoreabletohelpthem.

Solearntostraightenoutyourviewsaroundthiswholeissueoffeeding.Straightenoutyourfascinationwiththinkingaboutsensuality;startthinkingaboutthetopicsofrightresolveandrighteffort.Thereisdesirethereinrighteffort.Infact,it’sanimportantpart.Youhavetolearntowanttodoit.

Learnhowtotalkyourselfintowantingtofollowthepath.Thepartsofthemindthatdon’tliketomeditatewillputuparguments,butyou’vegottohaveyourargumentsreadytogoagainstthem,sothatyou’renotjustgoingthroughthemotions.You’reactuallylookingdirectlyintoyourbreathrightnow;lookingintoyourmindasitrelatestothebreathsothatyoucanunderstandit.

Figureoutthismindthat’ssoobstreperous.Youthinkit’syou,youthinkit’syours,butthere’ssomuchinitthat’sgoingagainstyourbestinterests.Learnhowtobefascinatedwithtryingtofigurethatout.Pickupthehabitsoftheprecepts,thepracticeofmindfulnessandconcentration,straightenoutyourviewsaboutwhat’simportantinlife,what’spossibleinlife,andyou’llbecomeadifferent

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person.Andthatdifferentpersonwillhelpcarryyouthrough—notonlygettingovertheaddictivebehavior,butalsolearninghowtomastertheskills,sothattheygohigherandhigher.

Therereallyisthispotentialwithinusforsomethingdeathless,sowhyareweditheringaroundwiththingsthatweknowareharmfulforourselves?Thedeathlessisthere.It’sattainable.Whenyoudevelopthesenseofselfthatsays,“Okay,Icandothis.Iwanttodothis,”thenyoucanlearntheskillsandfindthatit’spossible.

Eventually,thatsenseofselfwillactuallytakeyoutothepointwhereyoudon’tneeditanymore.Andwhenyouletgoofit,you’relettinggonotbecauseyou’redisgustedwithitorangryatit,whichishowwetendtoletgoofcertainmembersofourcommitteeofselves.It’saraft.Whenit’stakenyoutothefurthershore,youleaveitontheshore,butyouleaveitwithasenseofappreciation.It’ssomethingthatyouclingtoasyougetacrosstheriver,andthenyoucanletitgo.You’restandingonfirmground,astheBuddhasaid.

Sousethepathtogetoveralltheseformsofclinging.Andeventhoughyoumaynotbeonthefirmgroundoftotalawakening,youfindthatthingsarealotmoresolid,alotmorereliableasyou’vegotthepathtoholdonto.Andyoubecomemoresolidandmorereliable,too:abetterpersontolivewith,bothforyourselfandforthepeoplearoundyou.

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ANobleWarrior’sPathMarch26,2014

TheBuddhawasamemberofthenoblewarriorcaste—infact,it’ssaidthatofthepastsevenBuddhas,onlyonewasnotamemberofthewarriorcaste—andawarriorsensibilitypermeateshisteachings.Youseethiswiththeimageryheuses,comparingameditatortoaskilledarcher,toasoldierfacinganapproachingarmy,eventoelephantsandhorsestrainedinbattle.Andthissensibilityisnotjustintheimagery.It’sinthecontentaswell.Thenobleeightfoldpathbearsalotofsimilaritiestotheeducationofasoldier.Youlearntherightviewonhowtofight.Youlearntherightmotivation:theresolvetocomeoutvictorious,andtodowhateverisneededtoachievethatend.Youhaveacodeofhonoronwhatconstitutesrightspeech,rightaction,andrightlivelihood.Rightmindfulnesskeepsinmindwhatyou’velearned—keepsinmindhowtoanalyzethingssothatyouknowwhichtacticstoapplywhenyoufindyourselfface-to-facewiththeenemy.Mindfulnesshelpsyoukeepyourwitsaboutyou,andrightconcentrationkeepsyousteadyandstronginthefaceofwhatevercomesup.Youdon’tloseyourhead.

Themostimportantsimilarity,ofcourse,isthattheBuddha’steachingsarestrategic,justlikeasoldier’sorawarrior’s.There’sastoryinThaihistorythattheThaislovetotell.ThailandhadbeenconqueredbytheBurmese,andtwoprincesoftheThairoyalhousewerecapturedandtakentoBurma—theideabeingthatThailandwasgoingtobeavassalstate,sotheprincesneededtobetrainedtobegoodvassalstotheBurmeseking.WhiletheywerelivinginthepalaceoftheBurmeseking,theydevelopedarivalrywiththeking’sson,theBurmeseviceroy.Therivalrycametoaheadwhenallthreeofthemweresentouttodealwithabanditwithlargeforceswhohadholedupinamountainfortress,plunderingthecountryside.

Theviceroywasplacedinchargeofthefirstattackagainstthebandit.Histacticwasjusttoleadalargearmyuptheroadonthefrontofthemountain,butthebanditchiefdrovetheviceroyandhisforcesbackdownagain.ThenitwastheturnoftheThaiprinces.Theirstrategywastosendasmallarmyuptheroadonthefrontofthemountain,whichdrewthearmiesofthebanditchiefdowntheroad.Meanwhile,theprinceshadledalargerarmyupthebackofthemountain.Theyseizedthebanditfortressandthenthebanditchiefalongwithallhisforces.It’sbecausetheythoughtstrategicallythattheywon.

Andaswe’repracticinghere,wehavetothinkstrategically,too.There’sa

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passagewhereVen.Anandatalksaboutthreethingsthatthepracticeisaimedatabandoning—actually,we’llbegivingupourneedforthesethingsasaresultofthepractice—butweneedtousetheminthemeantime.Andtheyparallelthethingsthatyouhavetoprovideforsoldiers.There’sfood,there’sdesire,andthere’sconfidence.

Asforfood,asNapoleonsaid,anarmyhastomarchonitsstomach.Butourfoodhereisrightconcentration,usingittogainasenseofwell-beingtosustainusalongtheway.Whatdoyougetthesenseofwell-beingfrom?Fromthefiveaggregates.Weknowthateventuallywe’regoingtohavetogivethemup,butfirstweneedtogetsomeuseoutofthem.Afterall,theydohavetheiruses—theyoffertheirpleasuresforallthatthey’restressful—sowhythrowthemaway?Eventhoughouraimisthedeathless,youhavetorealizethatyoucan’tusethedeathlessasapath.Youcan’tuseitforanythingatall.It’soutsideofconditionedexperience,soit’snotameanstoanything.Thatmeansyouhavetousethemeans,theconditionedthings,you’vegot.

Soyoufocusontheformofthebody;youfocusonthebreath,asyoufeelit.Breatheinawaythatgivesrisetofeelingsofwell-beingandease.Holdaperceptionofthebreathinmindandtrytoadjusttheperceptionsothatitallowsyoutobreatheinawaythat’sreallycomfortable.Youhavetoquestionyourperceptionsifyourbreathingfeelscrampedortight.Maybeyou’reperceivingthebreathinthewrongway.Whatotherwayscanyoupictureittoyourself?Experiment.Andasyou’rethinkingaboutyourbreathandevaluatingit,that’stheaggregateoffabrication.Meanwhile,yourconsciousnessisawareofallofthesethings.

Soyou’vegotthefiveaggregatesrighthereinrightconcentration,whichisyournourishmentonthepath.Withoutthewell-beingandnourishmentthatcomefromrightconcentration,thepathgetsdryprettyfast.

Andasforperceptionsofthethreecharacteristics,don’tapplythemtooquicklytowhatyou’redoing.There’sapassageinthecommentariesdescribingthethreecharacteristicsastheBuddha’scategoricalteaching—inotherwords,theteachingthat’strueacrosstheboard.ButtheBuddhadidn’ttreatthemthatway.ThereareonlytwoteachingsinthewholeCanonthathetreatsascategorical.Oneisthefournobletruths,andtheotheristheprinciplethatskillfulqualitiesshouldbedevelopedandunskillfulonesshouldbeabandoned.Thosetwoteachingsaretrueacrosstheboard.

AstheBuddhashowed,thethreecharacteristics—orrather,thethreeperceptions—shouldbeappliedonlyincertaintimesandcertainplaces.Therewasonceayoungmonkwhowasaskedbyawandererfromanothersectwhattheresultsofkammawere,andthemonksaid,“Stress.”ThenthemonkwentbacktotheBuddhaandaskedhimifhe’dgiventherightanswer,andthe

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Buddhasaid,“No.Whenaskedaboutkamma,youtalkabouthowskillfulkammaleadstopleasure,howunskillfulkammaleadstopain.”Anotheroneoftheothermonkspipedupandsaid,“Well,wasn’thethinkingaboutthefactthatallfeelingsarestressful?”AndtheBuddhareplied,essentially,thatthatwasnotthetimeorplaceforthatteaching.

So,animportantpartofstrategyisknowingwhichteachingstousewhen—andnotjumpingthegunortryingtoskipoverthings.

Whenyou’repracticingconcentration,applythethreeperceptions—oranyothertypeofcontemplationthatwouldgiverisetodispassion—tothethingsthatwouldpullyououtofconcentration.Butwhileyou’retryingtodeveloptheconcentration,youdon’tfocusonthefactthattheconcentrationisinconstant—becauseintheverybeginningit’salltooobviouslyinconstant.Youwanttofocusonmakingitasconstantandpleasantandunderyourcontrolaspossible.Forthetimebeing,youhavetopushagainstthethreecharacteristics.Otherwise,youwon’thavethestrengthyouneedtostickwiththepath.

ThisiswhereVen.Ananda’sothertwofactorscomein.Soldiersneedmotivationinordertofight.Andthemotivationcomesdowntotwothings:oneisthedesiretowin,andtheotheristheconfidencethatyoucan.ThedesirethatAnandatalkedaboutherecomesfromhearingthatotherpeoplehaveachievedawakening,soyouwantthat,too.Ofcourse,thedesirehastobefocusedproperly,notjustonthegoalbut—primarily—onthemeanstothegoal.Soyoufocusrighthere:eachbreathcomingin,eachbreathgoingout.Eachbreathisthenextsteponyourpath.It’sthroughdevelopingthepaththatthegoalisfound.Thepathandthegoalarenotthesamething.Butit’sbyfocusingtotallyonthepathrightherethatthegoalwillappearrighthere.Sothere’sanintimateconnectionbetweenthetwo.Andyourdesiretotakethispathtothegoaliswhatkeepsyougoing.

Asfortheconfidence,it’saqualitythatinPaliiscalledconceit,mana.HereAnandaisn’ttellingyoutobeconceited.Instead,he’stellingyoutohavetheconfidencethatifotherpeoplecandothis,they’rehumanbeings;I’mahumanbeing;theycandoit,whycan’tI?Thisiswhatgivesyoutheconfidencetokeepongoing,evenwhenthegoingistough.

Ultimately,wewanttogetridofdesireandconceit,butwehavetousethemonthepath.Ifyoudon’thavedesiretogettotheendofthepath,you’rejustgoingtoliedownonthepath.Andweknowwhathappenswhenpeopleliedownonpaths.Theygettrampledorrunover.Ifyoudon’thavetheconfidence,yougiveupevenbeforeyou’vetried.Soasasoldier,youneedyourfood.Youneedyourdesire,youneedyourconfidence,yourconceit.Youusethesethingsstrategically.Thatconceithereisahealthysenseofself;youwanttodevelopthat.Thedesireispartofrighteffort.Andthefoodisrightconcentration.

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Soalltheseelementsofthepatharestrategic.Youlearntousethemwhenthey’reappropriateandtoputthemasidewhenthey’renot.Whenthejobisdone,youputeverythingaside.Butuntilyou’redone,therearethingsyou’vegottodevelop,thingsyou’vegottoworkat.Andtherearetimeswhenit’sgoingtogetdiscouraging.That’swhenyouhavetolearnhowtogiveyourselfgoodpeptalks,tostrengthenthatsenseofconfidence,strengthenthesenseofdesire.Whenyou’refeelingweak,lookforwhereyoucanfindfood.Ifyoucan’tgetthefoodofrightconcentration,learntodevelopthefoodofgenerosity,thefoodofvirtue.Allthesethingsarenourishingtotheheart.Reflectiononyourgenerosityandreflectiononyourvirtuehelptogiverisetothatsenseofconfidence—andtothesenseofhonorthatwe’redoingsomethingreallynoblehere.

Andit’simportanttorememberthatthenoblewarriorswerenotjustmen;therewerefemalenoblewarriorsaswell.Ifyouwereafemalememberofthenoblewarriorcaste,youhadtolearnalotoftheseattitudes,too.Youknewthemeninthefamilyweregoingintodanger,soyouhadtolearnskillstosupportthem.Thefemalenoblewarriorswerethesurgeons.Theirhusbands,theirbrothers,andsonswouldcomehomewitharrowsinthem,anditwasthedutyofthewomentogetthearrowsout.Sotheyhadtohaveabraveandunflinchingspirit,too.

Soit’sgoodtorememberthattheBuddha’sknowledgeiswarriorknowledge,i.e.,knowledgeofskillstobeusedindifficultsituationssothatyoucancomeoutvictorious.

Backintheolddays,theymadeadistinctionbetweenwarriorknowledgeandscribeknowledge.Scribeknowledgewasjusttheknowledgeofwordsanddefinitions.Asforwarriorknowledge,itneedstousewords,too,butit’smoreconcernedwiththeirstrategicuses:totrainyouinskills,todevelopyouringenuity,tofireupyourfightingspirit,togiveyoumaximstokeepinmindwhenthegoinggetstoughsothatyoucanapproachdifficultsituationswithskill.Tokeepthosewordsinmind,thoseinstructionsinmind,withoutlosingyourpresenceofmindindifficultsituations:That’sthefunctionofrightmindfulness.Butinparticular,thequalitiesofrightview,rightresolve,righteffort,andrightconcentrationareyourwarriorstrategies.Andit’sworthyourwhiletodevelopthemasskills.

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ComparingMindSeptember29,2015

Acoupleofyearsback,Icameacrossaphotographybookinwhichthephotographerpresentedpicturesofmanyscenes,withtwodifferentpicturesofeachscene.Thelargerwastheonethathepreferred.Thesecondonewaspairedwithittogiveasenseofwhatwasbetteraboutthelargerone.

Seeingthetwophotographsrightnexttoeachotherwasveryeducational,becauseyoucouldseethat,yes,thelargeronewasbetter—notbecauseitwaslargerbutforalotofotherreasons:thecomposition,thecolorpalette,thepointofview.

Itwasagoodbookfortrainingyoureye,whetheryou’replanningtobecomeaphotographeryourselforjustwantingtolearnhowtoappreciatephotography.It’sgoodtohaveyoureyetrainedthatway,havingsomethingtocomparesothatyoucansee,“Yes,thisisdifferentfromthat,thisisbetterthanthat.”Andyoubegintounderstandwhy.

It’sthesamewithmeditation.We’reherecomparingmind-states.We’retryingtogetthemindintoabetterstatethanitnormallywouldbeinifitwerejustlefttoitsowndevices.Andtogetasenseofwhat’smoreskillfulandwhat’slessskillful,it’sgoodtohavecomparisons.

Thisisoneofthereasonswhyyouhavetomeditatesomuch:sothatyoucanbegintohavearangeofcomparisonsastowhatkindofconcentrationisskillfulconcentration,whatkindofconcentrationisalittlefoggy;whenyou’reputtingtoomuchpressureonit,whenyou’renotputtingenough.Youneedthingstocompare.Andthisisaskillfuluseofthecomparingmind.

TheBuddhacallsthis“analysisofqualities.”It’soneofthefactorsforawakening.Hedefinesitverysimplyasmakingthedistinctionbetweenwhat’sskillfulandwhat’snot.And,ofcourse,“skillful”hasmanylevels.

LuangPuDunemadeasimilarcommentonetime,sayingthat,withregardtodevelopinginsight,“Oncethemindgetsstill,youstartcomparingthings.”Hesaid,“Thingsthataredark,thingsthatarebright”—meaning,ofcourse,darkandbrightstatesofmind.

Youcomparetheresultsofwhatyou’redoingsothatyoucangainasenseofwhat’sskillful,what’snot.Thenyouhavetoconnecttheresultstowhatyou’redoingsothatyoucangainasenseofhowtochangewhatyou’redoingifit’snotcomingoutthewayyouwantit,oriftherearebetterwaysofdoingit.

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Thiswillingnesstoaskthesequestionsiswhatkeepsyourmeditationalive.Otherwise,youstartdriftingoff,gettingkindofdrowsy,tryingtoforcethemindtostaywithonething,andasitstayswithonethingitbeginstogetdull—becausethemindisusedtojumpingaround:likingthis,likingthat,thendecidingitdoesn’tlikethis,runningovertheretosomethingelse.Anditgetsentertainedasitjumpsaround.

Butherewe’reaskingyoutostaystill.Stillbutalert.Andoneofthebestwaysofstayingalertistoaskquestions.Startwithsimplethingslike,“Whatkindofbreathdoesthebodyneednow?”Andbreathethatwayforawhile.Thenchangeit,breatheinanotherway,andthencompare.

Ifyou’renotsureabouttheresultsofyourcomparison,well,trysomethingelse.Breatheinadifferentway,andthenadifferentway,untilyoufinallygainasensethatthebreathhasthiskindofinfluenceonthemind,thiskindofinfluenceonthebody.Thatway,youcanstartlearninghowtoreadwhatthebodyandthemindneed.

It’snotthecasethatthere’soneidealbreathforconcentration.Sometimes,whenthebodyistired,itneedsanenergizingbreath.Whenit’stense,itneedsonethat’smorerelaxing.Whenyou’recarryingsomeissuesinfromtheday,sometimesyouhavetodosomeworkfirst,someactivecontemplation,togetthemindreadytostaywiththebreath.That’ssomethingyou’vegottolearnhowtoread,too.

Sotoread,youhavetocompare.Alltoooftenwehearthatyoushouldn’tmakeuseofthecomparingmindinyourmeditation.Ifyou’rejustonmeditationretreatforaweekendorso,thatmightbegoodadvice.Otherwise,ifyou’retryingtoforcetheresultsofyourshorttimeonretreat,yougetalltiedupinknots.

Butwhenyouthinkofmeditationasalifelongactivity,whichitis,you’reworkingondevelopingthemind.You’reaimingatresults.Andthemindisalwaysgoingtoneeddevelopinginonedirectionoranotheruntilyoureachfullawakening.There’salwaysmoreworktobedone.Andthemoreworkyoudo,themoregoodworkyoudo,themoreyoubenefit.

Soifyouthinkofthisasalifelongactivity,you’vegottolearnhowtocompare.Otherwise,themeditationdoesn’tbecomeaskill.It’sjustarandomshotinthedark.Youshootupintheair,andmaybeonceinawhileyouhitsomething,butthere’snoskill,there’snosystemtoit,there’snosciencetoit.It’sallveryrandom.

Youdon’twantyourmeditationtoberandom.Certaincausesleadtocertainresults,andalargepartofdiscernmentliesinseeingtheconnectionbetweencausesandresults—andhavingasenseofwhichonesarebetter.Asyoulearntoaskyourselfthesequestions,itgetsyououtofthedullnessofaconcentration

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that’sjustsittingtheregettingdrowsieranddulleranddrowsierandduller.Youhavetotakeaninterestinwhat’sgoingoninyourmind.Partofthis,of

course,requireslearninghowtofigureoutwhen’sagoodtimetoaskquestionsandwhentojuststickwithoneobjectwithouttoomuchthinking.That’ssomethingyou’vegottolearnhowtoread,too.

Ifyouasktoomanyquestions,yougetpulledaway.There’sarighttimeforquestions,andtherearerightandwrongquestions.Andanumberonequestiontoavoidis,“Ismymeditationbetterthansomebodyelse’s?Orisitworsethansomebodyelse’s?OramIabetterpersonthansomebodyelse?”Thatkindofcomparingmindistobeputaside.

Ifyouwanttolearnfromotherpeople,thenit’sokaytoaskifsomeoneelseisdoingsomethingbetterthanyouare,forthepurposeoftryingtoadopttheirskillandmakeityourown.Butifyousimplywanttocomparejustforthesakeofcomparison,rememberhowarbitrarythatkindofmeasurementcanbe.“Better”canbemeasuredinmanydifferentways.Sometimeswegetgoodataparticularskillandotherpeoplearenotquiteasgoodinthetechnicalsideoftheskill,andthere’ssomepridethatcomesaroundthat.Butthenotherpeoplemaybebringingabetterattitudetotheirskill—inwhichcase,you’reworsethantheyare.

Soifyoufindyourselfcomparingyourselfwithotherpeople,trytofocusinontheactionsthatyoucanlearnfrom.Andeventhenyouhavetolearnhowtolookallaround.

AjaanMahaBoowatalksaboutthepridehedevelopedoverthefactthathewasabletoobservethedhutangapracticesbetterthananyoftheothermonksstayingwithAjaanMun.ButAjaanMunwouldeverynowandthendoalittlesomethingtogetinthewayofAjaanMahaBoowa’sdhutangapracticejusttoshowhimthatit’snotallabouttheabilitytosticktotherules.There’saqualityoftheheart,aqualityoftheattitude,thepride,thatyou’vegottowatchoutfor,too.Beingreallygoodissomethingthat’sall-around.

Andbecausewetendtosidewithourselves,wehavetobeverycarefulaboutthis:howwemeasurewhat’sskillfulandwhat’snot.Wehavetolearnhowtouseourcomparingmindskillfullyifwe’regoingtogetsomebenefitoutofit.

Again,thisisoneofthereasonswhypeoplehavewarnedaboutcomparingmind.Butjusttellingyourself,“Well,don’tcompare,”doesn’tallowyoutolearnanything.Youhavetolearnhowtocomparedifferentwaysofcomparingtoseewhichonesaremoreuseful,moreskillful,whichonesgetmorewell-roundedresults.

Solookatyouractionsandseeifyoucanlookatthemagain,frommanydifferentangles,toseewhat’slacking.Sometimes,say,withthemeditation,you

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maybedoingthetechniqueokaybutsomethingelseislacking:eithertheabilitytoasktherightquestionsorjusthavingasenseofwhat’sbetterthanwhat.Whatkindofmind-stateisreallyusefulforthepractice,whatkindofmind-statesactuallygetintheway?Eventhoughtheymayseemniceonthesurface,you’vegottolivewiththesethingsforawhiletoreallyreadthem.

Sotheabilitytodevelopaskill,todevelopsomematurityinyourcomparingmind:that’swhathelpsdevelopthemeditationasagenuineskill,anall-aroundskill—somethingthatchangesnotonlythestateofyourmindbutalsochangesthestateofyourheart.Because,afterall,we’retrainingthewholeheartandthewholemind,notjustpartofit.

Thismeansthatyourpowersofjudgmentshouldlearnhowtobeall-around,lookingatthingsfrommanyangles.Thatway,themeditationbecomesmorethanjustaskill.Itcanleadtoarealrevolutioninside.

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IntelligentaboutChangeJuly22,2016

Notallchangeisgood,notallchangeisbad—andnotallchangeisimportant.

Therearebasicallytwokindsofchangethatareimportant.Oneisthefactthatwetendtolookforhappinessinthingsthataregoingtochange,hopingthatthey’lllast,hopingthatthey’llbereliable.Andagainandagainandagain,we’redisappointed,likethepersonwhokepteatinghotpeppershopingtofindasweetonesomeday.Thatkindofchangeisthechangeyouhavetoaccept,sothatyoucangobeyondit.Butit’simportanttounderstandwhat“acceptance”meanshere.Youdon’tjustacceptthefactthatthingschangeandleaveitatthat.Yousetyoursightshigher,lookingforahappinessthatdoesn’tchange.

Theotherkindofchangethat’sreallyimportantisthefactthatyourmindissochangeable.AstheBuddhaoncesaid,it’ssoquicktochangethatevenhecouldn’tthinkofagoodanalogyforhowquickitwas.Herehewas,themasterofanalogies,andevenhecouldn’tfindananalogyforhowquicklythemindcanchange.Thetwinklingofaneyeisstillslowerthanthemindwhenit’sreadytochange.Andthat’sthekindofchangeyouhavetofight.Oncethemindisingoodshape,youhavetoresistitstendencytochange.

Todealwiththefirsttypeofchange,youhavetodevelopdiscernment.Todealwiththesecondtype,youhavetodevelopmindfulness.YouhearagainandagaintheajaansinThailandtalkingabouthowthe

essentialfactorsofthepatharemindfulnessanddiscernment.Thetwowords—satiandpañña—gotogetherinThai.Infact,inThaiwhenyouputthetwotogetherasacompound—sati-pañña,mindfulnessanddiscernment—itmeansintelligence.

Andthat’swhatintelligenceis.It’snotamatteroftryingtoseethatallchangeisgoodorallchangeisbad,orthatallchangeissomethingtobeaccepted.Instead,you’rediscerning,andyoufigureouthowtodealproperlywithwhateverchangecomesyourway.

Withregardtothethingsthatthemindtriestofindhappinessin:That’swhenyouhavetodevelopdiscernmentaroundthethreeperceptions,toseewherethesethingsareinconstant,andthefactthatthey’reinconstantmeansthatthey’restressful.Youcan’treallyfindalastinghappinessthere.Andifsomethingisinconstantandstressful,isitworthcallingyourself?Isitworthidentifying

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with?Isitworthpursuingasyourbasisforhappiness?Theseperceptionsaretoolsforpeelingawayyourattachmentstothingsthatchangeinthatway.

Butwhatareyougoingtodo,asyoukeeppullingawayyourattachments?Whereareyouleft?

That’swheremindfulnesscomesin.AstheBuddhasays,thedutyofmindfulnessisnotjusttowatchthingsariseandpassaway.Itsactualdutyistoactivelygiverisetothingsthatareskillfulandtohelpunskillfulthingspassawaymorequickly.Thisiswhatyou’vegottoremember.Rightmindfulnessdealswiththethingsyouneedtokeepinmindasyoutrytodevelopskillfulqualitiesandabandonunskillfulones.Ifsomethingskillfulcomesupinthemind,youdon’tjustsimplywatchitcomeandgoandsay,“Well,that’schange.”Youremembertodoyourbesttomakeitarise.Whenit’sthere,youremembertodoyourbesttokeepitcoming,tokeepitinplace,andtoletitgrow.Asforunskillfulthings,youremembertodoyourbesttogetridofthem.Onceyou’reridofthem,youremembertomakesuretheydon’tcomeback.

It’sbyovercomingthissecondkindofchange—thechangeabilityofthemind—thatyouactuallygiveyourselfthestrengthyouneedinordertodealwiththefirstkindofchange,analyzingitwithyourdiscernment.

Todothis,you’vegottodevelopallthestrengthsofthemind.Therearebasicallyfive,andallfivearethingsyouwanttoworkatbringingintobeingsothatwhenyoufeelweak,youhavesomethingtofallbackon.Whenthemindfeelsverysusceptibletochange,wantingtogiveupinitspursuitofwhat’sreallygoodforitandtoacceptaless-than-idealhappiness,youwanttobeabletoremindyourselfthatyou’vegotstrengthstosustainyouthroughthetoughpatchesalongthepath.

Attheveryleast,you’vegotconvictionthattheBuddhawasright:thathumanbeingscandothis,canputanendtosuffering,andthatit’sareallyworthwhileproject.Eveniftheprojectgoesmoreslowlythanyouwouldhope,youcan’tsay,“Well,I'lljustgiveuponthisforthetimebeingandpursuesomethingelse,”becausethisthoughtwillthenbeconstantlynaggingawayatthebackofthemind,tryingtopullyouoffthepath.You’vegottohaveconvictionthattheBuddhacoulddoit.Hewasahumanbeing,hecoulddoit;you’reahumanbeing,youcandoit,too.That’stheattitudehehasyoutake.Eventhoughthat’saformofconceit,it’susefulconceit.

Whatyou’redoinghere,asyou’redevelopingthesestrengths,isthatyou'retakingthingsthatareimpermanent,butyou’returningthemintothepath.InVen.Ananda’simage,whenhewasoncetalkingtotheBuddha,hepraisedtheBuddhaforteachinghowtogoacrossariverbygoingfromonedependencetoanother.Inotherwords,youcan’tjustflyacrosstheriver.You’vegottostep

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here,stepthere,onarockhere,arockthere.Therocksmaybealittlebitwobblyandunstable,butthey’restableenoughforyoutowalkacrosstheriveron.That’swhatyou’vegottodependontogettofirmground.

Fromthatconvictioncomespersistence.Youstickwiththepathandyouusewhatevertoolcomestohand.Atruewarriorisnotverypickyabouthisweapons.Hetriestohavethebestweaponspossible,ofcourse,butwhenthey’renotathand,hehastousewhatisathand.That’swhenunexpectedthingscanshowtheirpower.

TherewasamovieyearsbackcalledWillow.ItwasabigflophereintheStatesbutawildsuccessinAsia.Ittoldthestoryofacheapvillagemagicianwhohadonelittletrick,anditwasaprettycheaptrick.That’showhemadehisliving.Itwasgoodenoughtowowhisfellowpeasants.Butthenhegetssweptupinabigbattlebetweensorcerersandsorceresses,andattheveryend,he’sfacingoffagainsttheultimateenemy.Anditturnsoutthatthatcheaplittletrickheplayedtofooltheotherpeasantsactuallyworksagainstthesupersorcerer.

Soyouhavetoremember:whatevertrickworksinkeepingthemindhereinthepresentmoment,keepingitfromslippingintounskillfulqualities—whetherit’sasophisticatedtrickoranunsophisticatedtrick,youdon’thavetoworry.Ifitworks,itworks,andsometimeswhenyourdefilementsgetreallysophisticated,abluntinstrumentoracheaptrickiswhatyouneedtodealwiththem.

Soyoustickwithit.Youkeepatthepracticeregardless.Andhavingthekindofmomentumthat“Whatevercomesup,I’mgoingtodealwithitthebestIcan”:Itmaybekindofscrappyandyoumaynotsucceedeverytime,butatleasthavingthatattitude—thatifit’sunskillful,fightit;ifit’sskillful,encourageit—thisiswhatyou’vegottokeepinmind.

Thisiswheremindfulnessbecomesastrength.Yourememberwhatyouneedtodo,andhowtogetpastthetricksofthedefilements,andyouseetheresultsthatcomefromactuallydoingwhatyourememberyoushoulddo.Seeingthoseresultsencouragesyoutomakeyourmindfulnessevenstronger.Forexample,anunskillfulvoiceinthemindmaysay,“Well,you’regoingtogiveinanyhow,sowhydon’tyougiveinnowandmakeiteasyforallofus?”You’vegottorememberthatyou’vefallenforthatvoicemany,manytimesbefore,andwhatyou’reresponsibleforrightnowisrightnow.Asforwhatyou’regoingtodofiveminutesdowntheline,yousay,“We’lldealwiththatfiveminutesdowntheline,butrightnowwe’refighting.”

Andifyoukeeponhavingthatattituderightnow,rightnow,rightnow,itgetsyouwellpastthefiveminutes.

Gradually,asyourmindfulnessgetsstrongerandmoreconsistent,youdevelopthestrengthofconcentration.Weweretalkingtodayaboutthestrength

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ofthebreath.Well,whatmakesthebreathstrongisyourfocus.Thefocusstrengthensthebreath,andthenasthebreathgetsmoreconsistentlycomfortable,youfindthatitgetseasiertostayfocused.Thetwoqualitieshelpeachotheralong—strengthoffocusandstrengthofbody—butthepreliminarystrengthcomesfromyourconcentration.Sorememberthatstrengthofmindiswhatmattersmost,muchmorethanthestrengthofthebody.

Because,afterall,thebody’sgoingtoleaveus.It’ssomethingwethinkwecandependonindefinitely—nomatterhowmuchweknowthatwe’regoingtodie,wehavethisattitudethatthisbody’sgoingtobedifferent—butit’snot.Anditcansurpriseyouhowitcomesupwithdiseasesyouwouldn’thavethoughtpossible.Whenitdoes,youneedstrengthofmind,theattitudethatregardlessofwhatthebodydoes,you’renotgoingtobefazed.You’regoingtokeepdoingyourbest.

YearsbacktherewasawomansufferingfromcancerwhowenttostaywithAjaanMahaBoowaforacoupleofmonths,togetherwithherfriendwhowasanoldretireddoctor.AjaanMahaBoowagavealongseriesofDhammatalksforherbenefiteveryevening.Finallythewomanwentbackhome,andultimatelydied.

Herfriendthedoctorwasstillaround.Andshegotthetapesthatthewomanhadmadeofallthetalks.Sotheolddoctor,eventhoughhereyesightwasgoing,triedtosee,“CanItranscribeallthetapes?”Andshedid.

ShesaidthatshetookencouragementfromAjaanMahaBoowa’scommentthat,asyourbodygetsolder,youwanttoseehowmuchgoodyoucanstillsqueezeoutofit.Shewaspasteighty,butshewasstillabletotranscribetwoenormousDhammabooks.Soeventhoughtheprocesswasslowerthangettingaprofessionalorsomeonewhowasyoungertodoit,stillitmeantalottoherthatshecouldmanageitherself.

Weshouldallhavethatattitude.Squeezewhatyoucanoutofwhatyou’vegot.Asyoukeepworkingwithyourtoolsastheyare,youfinallydogetintogoodconcentration.Again,whetherithappensquicklyorslowly,andwhetherit’showyouimagineditmightbeornot:Noneofthosethingsmatter.Whatmattersisthatyouultimatelygetthere.

Ofcourse,indoingthis,youdevelopthestrengthofdiscernmentasyoulearnthetricksofthetrade:howtogetthemindtosettledown,howtogetthemindtostaythere,andhowtokeepyourguardupforwhateverisgoingtocomealonganddestroyyourconcentration.

Andultimatelyyouevenbegintoseewhatintheconcentrationisstillanunnecessaryburden,andyoucanletthatgo,too.

Thisisalotofthestrengthofdiscernment:It’sastrengththatcomeswhenyouseeyoucarryaroundtoomanyloads,andyoubegintorealize,“Oh,thisa

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loadIcanletgoof;thisisanotherloadIcanletgoof.”That’soneofthesignsofwisdom:yourabilitytoseewhichthingsreallyareyourresponsibilityandwhichthingsarenot.Andasyoulightenyourload,theneventhoughthestrengthofthebodymaybedeclining,stillthefactthattheloadonthemindislightermeansthatyourmindcanmanageit.

Theseissuesallfallunderthatsecondkindofchange:thechangeyouwanttoremembertostop,topreventgoodbutchangeablethingsinthemindfromslippingaway.Youdothisbyfightingwhateverisgoingtocomeandtrytodestroythem.Rememberingthisisthedutyofmindfulness,butitpullsindiscernment,itpullsinallyourothergoodqualitiesaswell.

Soasyoulookatchangeinyourselfandchangearoundyou,rememberthatcertainchangesarealotmoreimportantthanothers,andtheyhavetotakepriority.

First,thechangeswhereyouhavetouseyourdiscernmenttoacceptthefactthattheywillchange,andtolearntoreleaseyourselffromanyattachmenttothem;andthen,second,thechangeswhereyoufightthechangesoastomaintainthegoodqualitiesofthemind.Mindfulnesscanslipawaysoeasily,concentrationcanslipawaysoeasily,butyou’regoingtobemindfultofightagainstthathappening.Youtrytodevelopandmaintainthesethings—because,afterall,that’soneofthedutiesofthefournobletruths:todevelopandmaintainthefactorsofthepath.

Alltoooften,peopletalkaboutthethreecharacteristics—orthethreeperceptions—totallywithoutreferencetothefournobletruths.Thefournobletruthscarryfourdifferentduties,andoneofthosedutiesistodevelopconcentration,todevelopmindfulness.Youdon’tjustwatchthesethingscomeandgo.Then,withinthecontextofthefournobletruths,youusethethreeperceptionstohelpwiththedutiesofeachtruth:tocomprehendstress,toabandonthecause,torealizecessation,andtodevelopthepath.

Somakesureyoukeepyourdutiesstraight,andusesomeintelligencearoundchange.Useyourdiscernment,useyourmindfulness,sothatyoucangainthegoodthatcomesfrommanagingchangeintheproperway.

Finally,ofcourse,bydoingthisyougettosomethingthatdoesn’tchange.Thosegoodqualitiesenablethemindtoopenuptoanotherdimensionthat’stotallyfreefromchange.That’swhyweworkonthem.Ultimately,theywillfallaway.Afterallthey’repartofthepath,andthepathisfabricated.Butthegoalisn’tfabricated.Onceattained,itdoesn’tfallaway.

Thepathdoesn’tcausethegoal.Ittakesyouthere.Andthegoalissomethingelseentirely.Soevenwhenthefactorsofthepathfallaway,thegoalremains.It’slikeclimbingaladderuptoahouse.Onceyou’reinthehouse,itdoesn’tmatter

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iftheladderfallsaway,becauseyouhavenomoreneedforit.Thehouseissogoodthatyou’llneverhavetoleave,orevenwanttoleave.It’sthatgood.

Thismeansthatwefocusonchange,learningtobeintelligentaboutchange,sothatwecanfindabasisforhappinessthatreallyisworthwhile,onethat’snotgoingtochangeonusatall.Onceyou’vefoundthat,youcanleteverythingelsego,becausewhatyou’vefounddoesn’tneedanysupportoranyimprovementatall.It’stheultimatehappiness,anditwon’tletyoudown.

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RightViewaboutRightViewFebruary26,2016

ThereareonlytwoprinciplesthattheBuddhasaidarecategorical—inotherwords,trueacrosstheboardinallsituations.Oneistheprinciplethatskillfulthoughts,words,anddeedsshouldbedeveloped,andunskillfulonesshouldbeabandoned.Theotherprincipleisthefournobletruths.

Now,younoticethatthethreecharacteristicsarenotonthatlist.Infact,theword“threecharacteristics”isneverappliedbytheBuddhatotheteachingsoninconstancy,stress,andnot-self.Hecallsthemperceptions.Inacoupleofcases,they’realsocalledcontemplations,whichmeansthatthey’rewaysoflookingatthings.Whenyoutrytomaptheseperceptionsorcontemplationsontothefournobletruths,it’sbesttothinkofthemastoolsforfurtheringthedutiesappropriatetothetruths:todevelopdispassionforsuffering,toabandonitscause,torealizeitscessation,andtodevelopthepath.Inotherwords,they’remeanttoserveapurpose.Andbecausetheydon’tqualifyascategorical,thatmeansthatthey’reusefulonlyforcertaintimesandsituations.It’simportanttokeepthatpointinmind.

Theforestajaansbringthispointoutintheirteachings.Insomepassagestheydescribehowthingsarenotonlyinconstant,butalsoconstant;notonlystressful,butalsopleasant;notonlynot-self,butself.ThinkaboutthechallengethatAjaanMahaBoowamadeonetime.Hesaid,“TrytoprovetheBuddhawrong.”Inthiscase,thismeanstryingtoseeifthereareanythingsthatareconstant.Andincertainways,thereare.AsAjaanLeepointsout,yourlowerliphasneverturnedintoyourupperlip.Yourarmhasneverturnedintoyourleg.Theelementsalwaysstaythesame.Solidityhasalwaysbeensolidityandhasn’tturnedintoanythingelse.Sothereisthatconstantaspecttothings.Or,asAjaanChahpointsout,thewayinwhichthingschangeisprettyconstant.Soyoucouldlatchontothefactthatthingsareconstant.Youcouldlatchontothewayinwhichthey’reinconstant.Thequestionis,whathappenswhenyoudon’tlatchon,andinsteadsimplyusetheseperceptionswhenthey’reappropriate?

Similarlywithpleasureandpain.TheBuddhahimselfpointsoutthatthefiveaggregatesarenotonlypainful,nottotallystressful.Theyalsohavetheirpleasantside.Iftheydidn’tofferanypleasure,noonewouldbeattachedtothem.

Atthesametime,therearealsoplentyofpassagesintheCanonthattalkabouttheneedtodevelopaskillfulsenseofself.Andtherearepassagestalking

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aboutnot-self.AjaanLee,too,talksaboutseeingthesideofthingsthatisinconstant,stressfulandnot-self,andthesidethat’sconstant,easefulandunderyourcontrol.

Butthepointisyouhavetolearntoletgoofbothsidesifyouwanttogettosomethingunfabricated.SomeoneonceaskedAjaanMahaBoowawhethernibbanaisselfornot-self,andherepliedthatnibbanaisnibbana.Inotherwords,youhavetocontemplateselfandnot-selfinordertogetthere,butonceyou’vegottenthere,it’ssomethingdifferententirely.

Allthisrelatestotwomainpointsthatareimportantinthepractice.Oneisthatwhentheajaanstalkaboutconventionaltruths,theydon’tcontrastthemwithultimatetruths.Inotherwords,theydon’tmaintain,forexample,thattosaythatthere’ssuchapersonasLionelorIsabellaorThanIsaac,orwhoever,isjustaconventionaltruth;whereassayingthatthey’reaggregatesisanultimatetruth.Instead,theajaanscontrastconventionaltruthswithrelease,whichmeansthateventalkingabouteverybodyhereintermsofaggregateswouldstillbeaconvention.Sotheseareconventions.They’retobeused.Whenproperlyused,theyleadtosomethingthat’snotwords,butweneedtousethewordstogetthere.Weneedtousethetruths.

That’soneimportantpoint:thatwe’renotheretoarriveatrightview;we’reheretouserightviewtogobeyond.Thismeansthatyouneedtohaverightviewaboutrightview,inotherwords,realizingthatthat’snotthegoal.It’spartofthepath.

Theotherpointrelatestowhatarecalledvipassanuppakilesa:thecorruptionsofinsight.Thesecanhappenveryeasilywhenyou’remeditatingand—especiallywhenyou’reoffalone—youcomeacrosssomesortofexperiencethatreallyimpressesyouwithitstruthoritspower,andyoulatchontoit,saying,“Thismustbetrue.Thismustberight.”Well,we’renotheretogettotruthnessorrightness.Weusetruthsandweuserightnesstogobeyondthem.Butifyoujustlatchontothem,you’vemisusedthemrightthere.

Sooneofthereasonsthattheajaanstalkaboutgoingbeyondrightandwrongandtrueandfalseisbecausewhenyoulatchontotrueandfalse,itcanreallycauseyoualotoftrouble.Itcangetinthewayofanyfurtherprogressinthepath,especiallyifyoubelieveyou’vearrivedatsomenobleattainmentsimplybecauseyou’veseenthetruthofsometeachingrelatedtothethreeperceptions,suchas“seeing”thatthereisnoself.

Soremember,thesetruthsareheretobeused.They’reheretoperform.Theyperformadutyandthenyouputthemaside.Likewoodworkingtools:Youusethemwhenyoubuildachairoradesk,butwhenyou’refinished,youputthemaside.Inthisway,youhaverightviewaboutrightview.Youusetherightnessof

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thepathanditisarightpath,becauseitworks.Butitisapath.We’reworkingondevelopingdispassion,butweneedtohavesomepassion

forthepath,todevelopit.Weuseittodevelopdispassionforeverythingoffthepath,andonlythendowedevelopdispassionforit,too.Sowhenyoudiscoveratruth,askyourself,“What’stheuseofthistruthnow?InwhatwayisitusefulforthethingsIhavetodevelopdispassionfor?Inwhichwaysisituseless?Inwhichwaysisitgoingtohaveabadeffectonmymind?”That’swhatyoualwayswanttolookat:“Whatistheeffectthatthishasonthemind?”Ifyouseethatitgivesrisetopassion,well,youtreatitthesamewayyoutreatanypleasureorpain:“HowdoesitrelatetothedutiesofthepaththatIhavetodonow?”

Certainpleasures,theBuddhasaid,aretotallyharmless,butotherpleasurescanbebadforyou,soyou’vegottoabandonthepleasuresthatareharmful.Thesamewaywithpains—andthesamewaywithtruths:Therearesometruthsthatareharmfulforyourpracticerightnow.Forinstance,you’retryingtodevelopconcentration.Thisisnotthetimetobethinkingabouttheinconstancyandstressfulnessofyourconcentration.Youcanapplyperceptionsofinconstancyandstressfulnesstothedistractionsthatpullyouaway,butfortheconcentration,youwanttofocusonthisquestion:Whatcanyoumakeconstanthere?Whatsensationscanyoudevelopinthebodythatareconstantevenasthebreathflowsin,thebreathflowsout?Howdoyoumakethemeaseful,pleasant?Howdoyougetthisunderyourcontrol?Thisisanareatowhichyoudon’tapplythethreeperceptions.

Thesamewhenyouthinkaboutkamma.There’satimewhencertaintruthsshouldbeused,andothertimeswhentheyshouldn’t.Thereisasuttawhereoneoftheyoungmonksisaskedbysomeonefromanotherreligion,“WhatdoestheBuddhasayistheresultofaction?”Andtheyoungmonksays,“Theresultofactionispain.”Now,thatwandererhadheardenoughabouttheBuddha’steachingstorealizethatthisdidn’tsoundright,sohesaid,“That’snotwhatI’veheardfromanybodyelse.You’dbettercheckthatwiththeBuddha.”SotheyoungmonkgoesbackandcheckswiththeBuddha,andtheBuddhasays,“Youfool.Yougaveacategoricalanswertoaquestionthatrequiredananalyticalanswer.”ThenVen.Udayin,who’saregulartroublemakerinalotofthesuttassays,“Well,maybehewasthinkingaboutthefactthatactionsgiverisetofeelings,andfeelingsarestressful.”TheBuddhasaid,“Thisisnotthecontextforthat.”Whenyoutalkaboutaction,you’retalkingaboutskillfulandunskillful,andyouwanttoinducepeopletodoskillfulactions,soyoupointtothetruththatskillfulactionsleadtorelativepleasure.

Sothere’satimeandplaceforparticulartruths,andthisisanimportantaspectoftheteaching.We’renotheretolatchontoatruth,asidefromholdingitfirmlyenoughaswe’reusingit.You’vegottoseehowitperforms,becauseyou

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candescribetheworldinallkindsofways,butwhichdescriptionisgoingtobebestatgivingrisetodispassion?There’sthatsuttawhereagroupofmonksaregoingabroadtoapartofIndiathatwasn’tintheMiddleCountryinIndiaandbeforetheygo,theBuddhatellsthem,“First,takeyourleaveofSariputta.”SotheytakeleaveofSariputta,andhesays,“Whenintelligentpeoplethereaskyou,‘Whatdoesyourteacherteach?’Whatareyougoingtosay?”Themonksreplied,“Wereallywouldliketohearwhatyouwouldhaveussay.”

SoSariputtasaysthatthefirstthingtosayis,“Ourteacherteachestheendingofpassion.”

Notice,hedoesn’tmentionthethreecharacteristics,oremptiness,orcompassion,oreventhefournobletruths.Hestartsoutwiththeendingofpassion.Now,asanothersuttasays,dispassionisthehighestdhamma.It’swhatalltheotherteachingsaremeanttoinduce.EvenwhentheBuddhagivesthequestionnaireonthethreeperceptions:Isthisconstantorinconstant?Inconstant.Ifit’ssomethinginconstant,isitstressfulorpleasant?Stressful.Ifit’sinconstantandstressful,doesitdeservetobeself?No.Now,that’savaluejudgment.You’retryingtodevelopdispassionthroughthatquestionnaire.That’swhatit’saimedat.It’ssupposedtoperform:todosomethingtoyoursenseofwhat’sworthholdingonto,andwhat’snot.

Thisiswhereyouhavetouseyourpowersofjudgmentandevaluation.Whenyoucomeacrosssomethinginyourmeditationwhereyouthink,“Thisisreallytrue,”youhavetoaskyourself,“Trueforwhatpurpose?”Andwhatdoesitdotoyourmind,keepingthisparticulartruthinmind?Ifyouseethatit’shavingabadeffect,youtellyourself,“That’snotthetruthforrightnow.”That’swhenyouhavetoputasidethattruthandanythoughtsonthatissue.Ultimately,alltruthswillhavetobeputaside,butyouwanttogetthebestuseoutofthem,ifthey’reuseful,beforelettingthemgo.Treatthemastools,asmeanstoanend,andthenyou’llbesafe.

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Not-selfIsaValueJudgmentOctober16,2015

WhentheBuddhataughtbreathmeditationtohissonRahula,heprefacedhisteachingswithsomecontemplationsthatprovidedgroundworkforbreathmeditation.Oneofthecontemplationsisnot-self,whichmayseemsurprisingbecauseweusuallythinkofthenot-selfteachingassomethingdesignedforthelaststagesofthepath.AnditistruethatwhentheBuddhataughtpeopletoletgoofeverything,tolearntoidentifynothingatallasself,hewasspeakinglargelytopeoplewhowereonthevergeofbecomingarahants—peoplewho’dfollowedthepath,alltheactivitiesofthepath,andnowwerereadytoletgoofthoseactivitiesandanysenseofselfthatlingeredaroundthem,toreachastateofmindthatwasbeyondactivity.

Butevenatthebeginningofthepath,it’susefultolearnhowtoapplythereflectiononnot-selfinamoreselectiveway.Inbrief,theBuddha’stryingtogetustoseeoursenseofselfasanactivity.Wedoidentifywiththingsandoursenseofidentitychangesallthetime.Wepickupsomethingandidentifywithitandthenwedropittoidentifywithsomethingelse.

Thedropping,whichisanactofnot-selfing,isalsoatypeofactivity.Youwanttolearnhowtoseehowithappenswhileit’shappening.Alltoooftenwedon’tseeitbecausewe’resointentonmovingontothenextsenseofselfandthenthenext.Whathappensintheprocessoflettinggoofsomethingyouusedtoidentifywith:That’ssomethingyouwanttolookinto—andtotakeadvantageofasyoumeditate.

Asyou’resittinghere,youcouldtakeonlotsofdifferentidentities.Theidentityyouwantrightnowistheidentityofameditator.Anearnestmeditator.You’reherereallytryingtogetsomegenuineresultsfromwhatyou’redoing.Buttherearealotofotheridentitieslurkinginthebackgroundofthemind.Theidentityofyouatwork,theidentityofyouathome,theidentityofyouasafeeder,asanenjoyerofsensualpleasures:allkindsofidentitiesthatyoucouldtakeonrightnow.

Forthetimebeingatleast,youhavetolearnhowtonot-selfthoseidentities.Seethatthey’renotworthtakingon.That’swhatthewholeideaofselfandnot-selfisbasedon.It’snotsomuchametaphysicalissueformostofus.It’savaluejudgment.Andthat’showtheBuddhawantsustoseeit:asavaluejudgment.Isthisparticularselfworthtakingon?Orisitnot?Isaparticularidentitysomething

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that’sreallyworthfollowingthrough?Thesamequestionsapplytotheactionsthatyoutakeonwhenyouassumethatidentity.Aretheyworthit?

Thissortofcalculationissomethingwe’redoingallthetime,whetherwe’reconsciousofitornot.

Iwastalkingthismorningwithsomeonewhowascommentingonhowthenot-selfteachingseemedveryrarefied.Itoldhim,“Look,you’renot-selfingallthetime.”Asyoutakeonanidentity,say,atwork,youtakeonyourworkidentityanddroptheidentityyoutakeonathome.Evenwhenyou’reatwork,youcandropyourworkidentityasyoustartthinkingaboutotherthingsthatarenotrelatedtoyourwork.Then,whenyourealizeyou’vegottogetworkdone,youtakeyourworkidentitybackonagain,alongwitheveryissueofcravingandclingingwithwhichthissenseofselfistiedup.

WhentheBuddhatalksofthethirdnobletruth,hesayshewantsyoutoseethemindasitletsgoofcravingandtorealizethegoodthingsthatcomeaboutwhenyouletgoofthatcraving.Butordinarily,whenweletgoofonecravingwegetsowoundupintomovingontothenextcraving—andthenthenext—thatwedon’tseetheprocessoflettinggo.

Soasyoumeditate—andthisiswhythisisapreliminarycontemplation—youwanttogetgoodatthatabilitytorealizethatyou’vetakenonanidentityand,ifit’snotsomethingyouwant,youcannot-selfit.Youhavebetteridentitiestochoosefrom.Ifyoufindyourselfsuddenlywanderingoffintothepastbymeansofalittlethoughtworld,well,pullyourselfout.Thisabilitytopulloutofanidentityisalotofwhatnot-selfisabout:pullingoutofthosethoughtworlds.Youseethatthethoughtworld,andyouridentityinthethoughtworld,isn’tworthit.And,ofcourse,there’llbeavoiceinthemindthatsays,“Comeon.Yesitis.”Thisiswhereyouneedasenseofvaluesthatenablesyoutodecidewhetheryoucantrustthatvoiceornot.

Gainingasenseofvaluesisoneofthemainpointsofthenot-selfteaching.Whatisyoursenseofvalues?What’simportantforyou?Whichidentitiesdoyouwanttodevelop?Whichidentitiesareworthdeveloping?ThisiswhytheBuddhahasuslookatthearisingofasenseofself,thepassingawayofasenseofself,theallureofaparticularsenseofself,andthenthedrawbacksofthatsenseofself:sothatwecangetbeyondit.

That’sthesamepatternofinquirythathehasusadoptforeveryactivity,skillfulandunskillful.Therearetimeswhenyoudropunskillfulactivitiesforthesakeofskillfulones,andthenyoudropcertainskillfulactivitiesbecauseyouwanttomoveontosomethingevenmoreskillful.Whenyougainasenseofawarenessandfluidityaroundthis,youlearnhowtodoitmoreskillfully.Ifyoufindyourselfstuckinabadidentity,youknowtherearewaysofgettingyourself

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out.SowhentheBuddha’steachingnot-selfasapreliminarycontemplation,it’s

likethefirststeptheyteachyouinThaiboxing.Beforetheyteachyouhowtohitorkick,theyteachyouhowtobackawayfromyouropponentwithoutexposingyourselftohiskicks.Inotherwords,retreatisthefirstthingyouwanttolearn.

Andthesameprincipleappliesinmeditation.You’regoingtobesittingheremeditating,focusedonthebreath,andallofasuddenthebreathseemsfarawayandyou’reinsomeotherthoughtworld.Youwanttobequicktorecognizethatandquicktoseethedisadvantagesofstayingwiththatthoughtworld.Andthenretreatfromit.Letitgo.

Thereareotheridentities,ofcourse,thatyouwanttodevelop.Sittinghereasameditator,youwanttobeagoodmeditator.Whenyou’reatwork,youwanttobeagoodworker.Ifyou’reapartofateam,youwanttobeagoodmemberoftheteam.Inotherwords,realizethattheidentitiesyoutakeonarechoicesyoumake.Andyouwanttoaskyourself,“Whatchoiceswillbeformylong-termwelfareandhappiness?”

Whenyoustartthinkingofselfingandnot-selfingasactivities,yourealizethattheyfitrightinwiththeBuddha’steachingsonkamma.Basicwisdomaroundkammastartswiththequestion,“What,whenIdoit,willleadtomylong-termwelfareandhappiness?”Well,inserttheterm“selfing”and“not-selfing”inthatquestion:“Whatwaysofselfingandnot-selfingwillleadtomylong-termwelfareandhappiness?Whatwaysofselfingandnot-selfingwillleadtomylong-termharmandsuffering?”That’sthebeginningofwisdomaroundtheissuesofselfandnot-self.

Solearntoseethechoicetoselfortonot-selfasithappens,asyoutakeonordropanidentity,eitherasthepotentialconsumerofsomehappinessorasthepersonwiththeskillsandabilitiestobringthathappinessabout.Seeallthatasatypeofactivity,asatypeofkamma.Thenaskyourself:“Whenisitskillful?Whenisitnot?Whattypesofselfingareskillful?Whenisitworthdoing?Whenisitnot?”

Again,not-selfisavaluejudgment.TheBuddha’snotaskingyoutodrawconclusionsaboutwhetherornotthereisaselfinthelargermetaphysicalsense.Evenwhenhewastalkingtopeopleonthevergeofbecomingarahantsgivingthemthatquestionnaire,noticehowhephrasedthequestions:

“Form,feeling,perceptions,fabrications,consciousness:Aretheyconstantorinconstant?”—“They’reinconstant.”

“Ifthey’reinconstant,aretheyeasefulorstressful?”—“They’restressful.”Andthenthefinalquestionisnot,“Thenisthereaself?”No,thequestionis:

“Arethingsthatareinconstantandstressfulworthholdingontoasselforas

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beingclaimedasmeormine?”Theansweris,“No.”It’savaluejudgment.Sogetyourvaluesstraightastowhichofyouridentitiesyouwanttotakeon

andwhichonesyoudon’t.Learntoseeyouridentityassomethingfluid,movingandchangingitsshapeallthetimelikeanamoeba:sometimeslookinglikeahorse,sometimeslikeahumanbeing,sometimeslikeadeva,sometimeslikeamouthwithlotsoffangsandteeth.

Yearsback,whenIwasinJapan,Iranacrossacartooncharactercalled“TheChildren’sPolice,”alittletinyfatguywithanextremelymalleableface.Heseemedtobepureid.Whateveremotionwasgoingthroughhimwouldchangetheshapeofhisface.Ifhewasangry,hisnosewouldturnintoagun.Ifhewasfeelinglust,hisnosegotobscene.

Inside,we’renotallthatdifferent.Ournosedoesn’tchangeshapethatmuchaswegothroughtheday,butifyoucouldlookatyoursenseofself,you’dfinditchangingshapeallovertheplace,extendinglittlepseudopodshereorthere.

Wetendtothinkofourselvesasjustbeing“us,”whichleavesusstuckwithwhatever“us”wefindourselvesin.Soit’sgoodtoseeyoursenseofselfasafluidactivity,andthenaskyourself,“HowcanImolditinawaythat’sgoingtobehelpfulforlong-termwelfareandhappiness?”

Whenyoulearnhowtothinkintheseterms:That’swhateventuallywillgetyoutothepointwhereyoudon’tneedasenseofselfanymore.That’swhenyou’llgettotheultimatelevelwhereyou’vefoundahappinessthatdoesn’tneedtodoanythingorrequireanythingmoretobedone.Atthatpoint,“self”willhavenomorevalue,andyoucanputbothitand“not-self”aside.

Butinthemeantimelearnagoodsenseofvaluesaroundselfandnot-selfastheyapplytothepath.Becausehavingthatsenseofvalueswillreallyhelpyouonyourway.

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ChickensfromHellSeptember17,2016

Weliketofeedonourthoughts,whichiswhywefeedthem.Wegainentertainmentfromthem.Wegainhelpwithouroccupationinlife,especiallyifwe’reemployedinajobthatrewardsthinking.Sotokeepthethoughtsgoing,wejustkeepfeeding,feeding,feedingthem.ButastheBuddhanoted,ourthoughtsthenturnaroundandfeedonus.Inhiswords,theyactuallychewonus.Wethinkwe’regettingthebetterpartofthedeal:Wefeedthem;theygiveusnourishmentofonekindoranother.Wetendnottonoticehowmuchthey’reeatingawayatus,andthatwe’reactuallygettingtheworsepartofthedeal.Wenoticethatwe’rebeingeatenaway,butwedon’tmaketheconnectionastowhat’seatingawayatus.Oftenthethoughtsthatwefeedoncauseusalotoftrouble.Ifwe’renotdiscerning,wejustgobbledowneverythingthatthemindchurnsup—identifyingitas“mythought”andthinkingthat“I’vegottomakesomethingwithit.”Sometimeswegettotallychewedupbyourthoughts,andyetthenweturnaroundandkeepfeedingthemsomemore.

It’sasifwehadsomechickens.Wefeedthemsothattheygiveuseggs,butitturnsouttheydon’tproduceonlyeggs.Theyalsoproducechickenshit,andwedon’tknowwhichiswhich.Sowejustgobbledowneverythingthatcomesoutofthechickens—andofcoursewegetsick.Atthesametime,itturnsoutthatthey’rethechickensfromhell.Theycomeandpeckatuswhenwe’renotawareofit,likethebirdsintheHitchcockfilm.Theproblemisthatwedon’tmaketheconnection—thechickenspeckingatusaretheoneswe’refeeding—sowekeeponfeedingthem.

Oneofthepurposesofgettingthemindintoconcentrationistostepbackfromthewholeprocessandlearntoseeitasit’shappening.Atthesametime,wepracticeconcentrationtogivethemindanalternativeplacetofeed.Otherwise,we’lljustkeepfeedingonwhateverthechickensproduce.WhentheBuddhaprovidesanalogiesfordifferentpartsofthepath,concentrationisalmostalwaysthefood.Thefirstjhanaisgrassandwater.Thefourthjhanaisgheeandhoneyandlotsofothergoodthings.Weneedthiskindoffoodbecauseiftheminddoesn’thavesomethinggoodtofeedon,it’sgoingtofeedonwhateveritcanget.AstheBuddhasaid,ifyoudon’thaveapleasurethat’sapartfromsensuality,thennomatterhowmuchyouunderstandthedrawbacksofsensuality,you’regoingtogobackandnibbleonsensualityinsecret.Sotrytodevelopasenseofeaseandwell-beingwiththebreathasanalternativesourceoffood.

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Wetalkedtodayaboutrapture.That’sactuallythefoodoftheconcentrationwhenyou’rereallyhungry.Thepleasureisthekindoffoodforwhenyou’renotquitesohungry.Andequanimityisthefeelingyouhavewheneverythingissatisfied.Thedifferentpartsofthebodythathavebeenlackingenergynowhavetheirenergysupplied,soyoudon’thavetokeepgobblingthingsdown.

Sotrytotune-intoasenseofwell-being.Noticehowyoubreatheandwhichpartsofthebodyareespeciallysensitivetothebreathingprocess.Whenyoubreathein,what’sthepartthatgetssatisfied?Whatarethepartsyou’retryingtosatisfyasyoubreathein?Ifyoubegintonoticethat,thenyoucanprovideyourselfwithasenseofwell-beingveryeasily.Justgostraighttothosepartsandthen,whenthey’resatisfied,trytonoticethepartsthatarenotsoobviousbutcoulduseadoseofpleasureaswell.It’sasifyou’resendingfoodtodifferentpartsofthebody.Firstyoufeedtheonesthatareclamoringthemost.Thenyoutrytospreadthenourishmentaroundtothequieterparts.

Asyou’redoingthis,thoughtswillcomeupthatarenotrelatedtotheconcentration.Remindyourselfthatit’sinevitablethey’llcomeup,butit’snotinevitablethatyourunwiththem.Makethedistinctionbetweenwhichpartofthethinkingprocessisoldkammaandwhichisnew.

Theoldkammaisthefactthatyouhavethesehabits.Youlearnedthislanguage.Youlearnedthiswayoftalkingtoyourself,soit’sonlynaturalthatthemindkeepschurningoutthesameoldstuffwithitsrandomword-generatorsandimage-generators.Butthequestionofwhethertobelievethethought,whethertorunwithit,whethertoacceptit:That’snewkamma.Soassoonasyou’reawareofthefactthatyou’vestartedrunningwiththesethoughts,dropthem.That’saskillfulactionrightthere.Andnomatterhowmanytimesittakes,it’sahabityou’vegottolearnhowtodevelop.Thinkaboutallthemanylifetimesyou’vespentjustlearninghowtothink,learninghowtomasterhumanlanguageandenjoyingtheresults,feedingofftheresults.Nowyou’regoingtolearnanewhabit—hownottorunwithathought—andit’sgoingtotaketime.

Thisiswhypatienceissoimportantinthepractice.Thisgoesagainstthegrain.Weliketothink.Weliketotalktoourselves.That’soneofthewaysthemindfeeds.Nowwe’regivingitnewfeedinghabitsand,asalwaysisthecasewithnewhabits,ittakesawhiletogetusedtothem.Solearnpatience.

Andlearnhowtokeepencouragingyourself.Trytodevelopsomeoftheskillsthatarenottaughtinoureducationalsystem,whichchannelseverybodyintoareaswherethey’retalented.Ifyou’renottalentedinpullingyourselfoutofyourthoughts,especiallyifyou’vebeentalentedaboutthinking,it’sgoingtotakeawhiletoseethatthere’satalentinnotthinkingandtoactuallylikeit.Thisrequirespatienceandakindofbounce-backattitudethatnomatterhowmanytimesyouhavetokeepdroppingyourthoughts,youdon’tgiveup.Youjustkeep

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ondroppingthemandcomingbacktothebreath.Asthemindgetsabetterandbettersenseofeaseandwell-beingwiththe

breath,it’sgoingtobeeasierforyoutopullyourselfoutofthethoughts.Youbegintoseethattherearemanystagesintheformationofathought—manystagesinthenewkammathatencouragesathought.Thequickeryouareatrecognizingthefactthatthemindhasslippedoffandyou’reabletodropit,thenthemoreyou’regoingtosee.Insteadofhittingthethoughtatstagefive,youstarthittingitatstagefour,stagethree,stagetwo,stageone:downtothepointwhereit’sjustalittlesquirmofenergyintheinterfacewherethemindandthebodymeet.Andthatsquirmofenergy:It’shardtosaywhetherit’sphysicalormental.Butifyouslaptheperceptiononandsay,“Oh,thisisathoughtandit’sathoughtaboutthefuture;it’sathoughtaboutthepast;it’sathoughtaboutthistopic,thattopic,”thenyourunwithit.

Intheverybeginningstages,you’regoingtobeawareofthethoughtonlywhenit’sfullyformed.Butasyougetbetterandbetteratzappingitintime,catchingitwhenit’sjustasquirmofenergyoralittlestirringofenergy,thenthemoreclearlyyouseethedifferentstages.It’slikeaproductbeingsentthroughthebureaucracy.Thebureaucratonthislevelputsastamponit;sendsittothenextlevel.Thenextoneputsastamponitandsendsitup.

Ifyoucancatchitthemomenttheproductfirstappears,thenyouhavealotmorecontroloverwhat’sgoingon.Thisappliesnotonlytoidlethoughts,butalsotostrongemotions.Theproblemwithstrongemotionsisthattheytakeholdofthebreathandziprightthroughthestagesveryquickly.Youhavetoworkontakingthisprocessapartwhileyou’remeditating,butbealerttothefactthatit’shappeningalldaylong.

Andespeciallywithastrongemotionthatyoudon’tlike:There’sgoingtobealotofdenialaroundit.Inotherwords,thefirstbureaucratwillputthestamponandthenpretenditdidn’thappen.It’slikekidspassinganotethroughaclassroom.Passitontothenextpersonandthenpretendyoudidn’tdoit.Passitontothenextperson;pretendyoudidn’tdoit.

Aslongasyou’rewillingtoplayalongwiththepretense,you’regoingtobestuckwithfully-formedthoughts,fully-formedemotions,whichyoutrytofeedonastheychewyouup.Butifyoucanbegintosensethepointsintheprocesswherethisdecisionorthatdecisionhasbeenmade,youcannipitinthebud.Thenit’saloteasiertodealwith.

Butallthisrequiresthatyouhaveanalternativesourceoffood.Feedoffthedirectedthoughtandevaluation.Getinterestedintheissuesofthebreath:Howdoyoumakethebreathenergyreallygood?Andwhatisthebreathenergy,anyhow?Howdoyousensewhenit’sflowingwellandwhenit’snotflowing

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well?Whatwaysofdealingwiththebreathimproveyourhealth?Whatwayswearyoudown?Thesearethingsthatyoucanstudy,thatareworthstudying,becausethebreathcanbemedicineforthediseasesofthebodyandthemind.Itcanhelpbringbalancetoabodythat’soutofbalanceortoamindthat’soutofbalance,becauseit’sgoodnourishingfood,alotbetterthanthechickenshitthatwe’vebeenfeedingoffofforsolong.

Someditationisamatteroflearningnewfeedinghabits,habitsthatwillbereallygoodforyou.Andasforthechickens,youcanletthemstarve.It’snotthatyouwon’tbethinkinganymore,butyourealizethatyou’vebeenfeedingwaytoomanychickens.Atthesametime,yougetmoreandmorediscerningaboutwhichchickensaretheonesthatareactuallyfeedingonyou.Thoseyoucanstopfeeding.Atthesametime,youalsogetmorediscerningaboutwhat’sthechickenshitandwhatarethechickeneggs,sothatwhenyouhavetothink,you’reeatingonlyeggs.

Asyougetreallygoodatthemeditation,youdon’thavetoeatthoseeither.They’restillthere—awakeningdoesn’tmeanthatyoudon’tthinkanymore—butyoufindthatyoucandoalotofthingswiththeeggsbesidesjusteatingthem.Youcanfixfoodforotherpeople.Meanwhile,you’vegotthefoodofyourconcentration.You’vegotthefoodthatcomesfromgettingthemindtosettledownwithasenseofwell-being,feedingallthepartsofthebodythatneedbreathenergyeachtimeyoubreathein,andlearninghowtoletthatsenseofbeingnourishedspreadoutsothatitseemstofilleverycellinthebody.Thatpullsyououtoftheviciouscycleoffeedingthechickensandthenhavingthemcomebacktopeckyoureyesoutatnight.

Ultimately,astheBuddhasaid,therecomesapointwheretheminddoesn’thavetofeedanymoreatall.Thewell-beingofawakening,thewell-beingofreleaseistotallyfreefromanyneedtodependonconditions.It’sdescribedasastatethat’sfreefromhunger,notbecauseyou’vetoldyourselfnottobehungry,butbecauseyou’vefullysatisfiedthemind.

Sothat’swherewe’reaiming.Andwestartbylearningnewfeedinghabits.They’llgetyouonthehealthypath.

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TrainYourHunger(TheSeaSquirt)November11,2016

There’salittleanimalcalledtheseasquirt.It’snotverybig,anditsmostcomplexorgansareitsbrainanditsdigestivesystem.Afterit’sborn,itmovesaroundintheoceanandfindsaspotthatitlikes,whereitsensesthatthefoodwillbegood.Thenitstaystherefortherestofitslife.Andoneofthefirstthingsitdoesafterit’sfounditsspotistodigestitsbrain,soit’sjustleftwithadigestivesystem,basicallytoshowwho’sincharge.

Thisistruenotjustforseasquirts.They’veshownthatwhenthebrainmakesitsmapofreality,alotoftheinformation—infactthefirstorderofinformation—comesinfromthedigestivetract.Allthesignalsaboutwhatyou’rehungryfor,whatyoulack,driveyouasyoulooktotheworldoutside.Alargeportionofyourmapofrealityisdevotedtowhat’sneededinside,inyourgut,inyourstomach.Andyougooutlooking.

ThisfitsinwiththeBuddha’steachingsonthefactthatwhatdefinesusasbeingsisourneedtosubsistonfood.We’reconstantlylookingforthenextmeal.It’sgoodtokeepthispointinmind.It’softenforgotten.

I’vebeenreadingsomebooksonthenobleeightfoldpath,andthegeneralmessagetheygiveisthatwesufferbecausewehavethewrongmapofreality:thatinsidewebelievethere’sapermanentself,andoutsidewebelievethatthere’sapermanenthappiness.Andbecauseofthatwrongmap,wemakealotofwrongdecisions.Wereacttotheworldinthewrongway.Sothesolutiontheyproposeistosee,ontheonehand,thatthereisnoself,ornopermanentselfinside,andthatoutsidenothingispermanent.Asaresult,youseethatthere’snothingworthgoingafter,soyoujustgiveup,happytobefreefrommakinganyeffortforanypurpose.

Andthat’ssupposedtobewisdom.Youbasicallytakeanequanimousattitudetowardthingsastheyariseandpassaway,knowingthatultimatelyeverything’sgoingtopassaway,andthat’sit.Well,togiveupfeedingontheworldouttheresimplybecausethere’snopermanentself,orbecausenothingoutthereispermanent,islikesayingyou’regoingtostopfeedingonfoodbecauseyourealizethatyourstomachisimpermanentandfoodisimpermanent.

That’snotgoingtowork.Ourhungerdrivesus.AstheBuddhasaid,it’sourprimarydisease.Ifwecan’tgetthefoodwewant,well,we’llsettleforsomethingelse.Youseethiswiththecoyotes.Youlookintotheirscatandsometimesyou

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findplasticrope.Theycouldn’tgetthefoodtheywantedbuttheyfoundsomethingtostuffintotheirstomachs.Andaslongasourhungerisdrivingus,we’regoingtokeeplookingforfood,evenifithastobeplasticrope.

Sothesolutiondoesn’tliesimplyinchangingyourmapoftheworldoutsideortheworldinside,toseethatthere’snopermanententityeitherinsideorout—becausethat,ofcourse,doesn’ttakeintoaccountthefactthatyourinsidemapisnottellingyouaboutpermanententities.It’stellingyouabouthunger.Andwedon’thungerforfoodbecausewethinkwehaveapermanentselforthatthere’spermanentfood.Wehungerforfood,bothphysicalandmental,becauseofourhungerpains.

Ourreactiontothosepainsiswhatwe’vegottotrain:We’vegottotrainourhungertobemorediscerningastowhat’sworthgoingafter.Wetrainitthroughvirtue,concentration,anddiscernment.Thiswilltaketime.It’sliketryingtoweanyourselfoffofsugar:Ittakesawhiletogrowusedtonotconstantlygetting,orgoingfor,thequickhitofsugar.Butonceyou’vemanagedtostayawayfromitforawhile,thenyoubegintorealizethatifyougobacktoeatingsugar,itdoesn’tfeelrightanymore.Itsmellsfunny,tastesfunny.Itdoesn’tfeelrightinsideyou.

Inotherwords,youhavetolearnhowtoabstainforawhile.Andyouabstainlargelyoutofconfidencethatthisisgoingtobegoodforyou.Butyoualsoneedsomesubstitutesforthethingsyou’reabstainingfrom.Thesubstitutesmayactuallybebetterforyou,butit’lltakeawhiletogetusedtothem.

It’sthesamewiththeprecepts.Weabstainfrombehaviorthatwemighthavefeltlikedoing.Before,ifwefoundpestsinthehouse,we’dthinkitconvenienttojustkillthem.Ortoavoidawkwardsituations,we’dthinkitokaytotelllittlewhitelies.Thatkindofthing.Butnowwerealizethatwe’vegottoabstainfromthesethings100%.Theremaybedifficulties,butafterawhilewegetusedtothedifficulties,andweactuallyfindthatwefeelbetter.There’sagreatersenseofsatisfactionthatcomesfromholdingtotheprecepts.Andthenwhenyouseepeopleengaginginlittlewhitelies,itreallyhitsyouhard,likethesmellofsugarifyou’vebeenawayfromsugarforawhile.Yourealizehowunhealthyitis.

Thesamewithalltheotherlittlethingsthatwouldgoagainsttheprecepts:Ifyou’reabletoabstainfromthem,youtrainyourhungerinnewdirections.Ratherthanfeedingofftheadvantageofbreakingtheprecepts,youfeedoffthesenseofself-esteem,thesenseofwell-being,thesenseofharmlessnessthatcomesfromfollowingtheprecepts.

Evenmoresowithconcentration:You’retotallyretrainingyourhunger.You’refindingthatthereisasenseofwell-beingthatcancomesimplyfromsittingherefocusingonthebreath,allowingthebreathtogetcomfortable,

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allowingthatsenseofeaseandwell-beingtospreadthroughthebody.Asyougetmoreskilledatit,youfindthatyoucantapintoitwheneveryouneedit.

Thenyoucanturnaroundandlookatthefoodthatyougot,say,fromsensualdesireorillwill,oranyofthehindrances—restlessnessandanxiety,uncertainty,sleepiness.Allthehindrancesareakindoffood,butthey’rebadfood.Junkfood.Nowthatyouseeyou’vegotabettersourceoffood,agreatersenseofwell-being,yougetmorepickyaboutyoursearchforpleasure,yoursearchforhappiness,thethingsyouwanttofeedoffof.Rememberthat,astheBuddhasaid,wesufferinclinging,andtheclingingisanotherwordfortakingsustenance.It’sanotherwordforfeeding.

Asfordiscernment,theBuddhasaystherearefivethingsthatyouneedtoknowifyouwanttodiscerntheescapefromthisfeedingcycle.Eventhoughtheremaybesomesatisfactioningettingcertainhungerssatisfied,withalotofthemyourealizethattheeffortthatgoesintothemandthecoststheyentailarenotworthit.Andthat’swhatdiscernmentisallabout:learninghowtoletgobypassingjudgmentonwhichwaysoffeedingareworththeeffortandwhicharenot.Afteryou’vefedthemindwellonconcentration,youbegintolookatalltheotherthingsthatwouldpullyououtofconcentration,andyouseethatthere’sgreedoraversionordelusioninvolvedingoingafterthosethings.So,togetpastthem,thefirststepistosee,whenthegreedortheangercomes,howdoesitcome?What’sitsorigination?What’scausingit?Thenthesecondstepistosee,whenitgoesaway,howdoesitgoaway?Butyoudon’tjuststoptherethough,justwatchingitcomingandgoingaway.

Onceyouseethecause,thethirdstepistoaskyourself,“Whydoyougoforthat?What’stheallure?What’stheflavor?What’sthesenseofbeingfedthatyougetoffofthat?”Andthenthefourthstepistocomparetheallurewiththedrawbacks.“Ifyoufeedoffthis,whatarethelong-termconsequences?”It’saloteasiertoseethisinallfairnesswhenyou’vefedthemindwellwithconcentration,becauseotherwiseit’sgoingtogoforwhateverhititcanfind.Andit’sgoingtolietoitselfaboutwhattheallureactuallyis.Butwhenthemindisstill,you’remorelikelytoseetherealallure;whenit’swellfed,youcanseethattheallureisverymeagercomparedtothedrawbacks.That’swhenyoucandropit.Youdevelopdispassionforit,whichisthefifthstep:theescape.

Andinadditiontodispassion,youdevelopdisenchantment,nibbida,whichmeansthesenseofhavinghadenoughofacertainfoodandnotwantingitanymore.Thatcombinationofdisenchantmentanddispassion,that’stheescape.

Andwhenyoucanapplythisanalysisinanall-aroundway,eventuallyeventoyourconcentration,you’renotescapingjusttoequanimity.Youreallyescapefromallthewaysyou’vefed,evenonequanimity.Themindopenstoanotherdimensionwherethere’snohunger,wherethere’shappiness,asenseofwell-

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beingthatdoesn’trequirethatyoufeed.Soyoudon’tovercomeyourhungerforthingssimplybydenyingit.You

findsomethingbettertofeedon.Butyouhavetotrainthehungertoappreciatethat,becausewithoutthetraininginvirtue,concentration,anddiscernment,themindwon’tappreciateitatall.It’sgottobeputintoapositionwhereitcanseethedrawbacksofitsoldwaysoffeeding,andrealizethatthere’ssomethingbetter.

Sothewaytoletgoisnottojustdenyyourhunger,it’stotrainyourhungertomakeitmorediscerning,toaskyourselfdeepdowninside,“Whatdoyoureallywantoutoflife?Whatwouldreallybesatisfying?”Andnoticehowtheanswertothatquestionisgoingtochangeasyoudevelopmorevirtue,concentration,anddiscernment,asyourhungergetstrainedtothepointwhereit’snolongerneeded.

Soinsteadofdigestingyourbrain,yougetyourintelligencetotakeoveruntilitputsanendtoyourneedforadigestivesystem.Youfindahappinessthat’stotallyfreefromhunger,freefromtheneedtofeed,andthat’swhenyouleteverythinggo—notoutofdefeat,outofvictory.

Thatattitudeofgivinguponconsumingtheworldbecauseyousay,“Well,it’snotpermanent,andI’mnotpermanent,soImightaswellgiveuplookingforhappiness”:That’sbasicallysayingthatthere’snotruehappinesstobefoundthroughfabricatedthings,sojustgiveuponthewholeideaofhappinessandjustbeequanimous.That’sdefeat.

AstheBuddhasaid,though,oneofthenamesforthenobleeightfoldpathisunexcelledvictoryinbattle.Youbattletheignorancethat’sbeenguidingyourhunger,andyoucomeoutwithsomethingmuchbetter.You’velearnedthatyoucanusetheprocessesoffabricationtocreateapaththatleadstosomethingunfabricated.Andthat’sgenuinevictory.Westruggleintheworldbecauseofourhunger,butwhenwefindsomethingthatdoesn’trequirefeedingandtotallysatisfiesthehunger,thenthere’snomoreneedtostruggle.AstheBuddhasaid,betterthanvictoryoverthousandsofotherpeopleisvictoryoveryourself—andthisishowthevictoryiswon.

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TheWholeElephantFebruary16,2016

Youprobablyknowthestoryoftheblindpeopleandtheelephant.Akinggetshismentogatheruptheblindpeopleinthecityandthensays,“Okay,showthemanelephant.”Sosomeoftheblindpeopletouchtheelephant’slegs.Sometouchhistrunk.Sometouchhistusks.Sometouchhisbody.Sometouchhistail.Anddependingonwhattheytouched,theycometoaconclusionaboutwhatanelephantislike.Somesaytheelephant’slikeapost.Ortheelephant’slikeagranary,likeawinnowingbasket,likethepoleofaplow.Myfavoritecomparisoncomesfromtheoneswhotouchthetailandsay,“Theelephantislikeabroom.”Andthentheblindpeoplestartfightingoneanotheroverwhoseimageoftheelephantisright,saying,“It’slikethis.It’snotlikethat.”Thecreepypartofthestory,ofcourse,isthatthekingdidthisforhisentertainmentandhe’sgratifiedbythesightoftheblindpeoplefighting.

What’sevencreepier,though,isthatthere’sanotherversionofthestoryintheChineseCanon—thesamestory,butinterpreteddifferently.InthePaliCanon,theblindpeoplerepresentnon-Buddhistsectarians.Theydon’tknowtheDhammaandsotheyfightovertheDhammabecausetheydon’treallyknowit.IntheChineseversion,though,theblindpeoplestandforallpeople,Buddhistornot,basicallysayingthatevenBuddhistsareblind.There’snobodywhocanreallyknowtheDhamma.Allweknowiswinnowingbaskets,brooms,granaries,andposts.Wedon’treallyknowtheelephant—andwhat’smore,it’simpossibleforustoknowtheelephant.Soweshouldn’tfightoverourinterpretations.Instead,weshouldjustacceptthatsomepeopleseetheelephantasawinnowingbasket,sotheyhavetocontentthemselveswithawinnowingbasket,whileyouhavetocontentyourselfwithyourbroomoryourgranaryorwhatever.

AndthisversionofthestoryisnotjustintheChineseCanon.It’sstilltoldtothisdayinallkindsofBuddhistsects.It’sareallydestructivetakeonthestorybecausetheimplicationisthatnobodycaneverknowtheDhamma.It’stoobig.Andtheotherimplication,ofcourse,isthatyoumightaswellstoptryingtofigureoutwhichversionoftheDhammaisright.

Itistruethatthere’sanawfullotintheBuddha’sawakening,muchmorethanwecanfathom.Ashesaid,it’slikeaforestfullofleaves,whereaswhathetaughtwasjustahandfulofleaves.Butitisahandful.It’snottoomuchtograsp.Thehandfulcontainseverythingimportanttoknow.

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Andit’ssomethingwecangetnotonlyourhandsbutalsoourheadsaround:thefournobletruths.That’snotallthatmuchtocomprehend.ToparaphraseAjaanLee,“Therearepeopleouttherewhocanmanageorchardsofthousandsofacres,andherewehavejustfournobletruths,orfourjhanas,andwecan’tgetthemstraight.It’skindofembarrassing”—theimplicationbeing,ofcourse,thatthere’snotallthatmuchwehavetomaster,soweshouldbeabletomasterit.

Andwedon’thavetospendourwholelivesalwaysbeingblind.Afterall,theBuddhawasOnewithEyes,theAll-aroundEye,andoneofhisimagesforhisactofteachingthepathisthathe’sadoctorwhocancurepeopleoftheirblindness.Youprobablyknowthatstoryaswell.There’sablindmanandsomeonegiveshimacloth.It’sadirtyoldrag,butthepersongivinghimtheclothsays,“Here’sanicewhitepieceofcloth.Itlooksreallygoodonyou.”Sotheblindmantakesgoodcareofthedirtyoldrag,thinkingit’sanicewhitepieceofcloth.Butthenhisfriendsandrelativestakehimtoadoctorwhocancurehimofhisblindness.Ashegetshissightback,helooksatthecloth.Heseesthatit’sadirtyoldrag.Whathethoughtwasvaluablewasnot.

Thegainingofsight,ofcourse,isthegainingoftheDhammaeye,whenyouseethatthereisreallysomethingdeathless;anditcanbeobtainedthroughthepath.

Sowe’reheretogetoverourblindness.Andwehavetotakeasourencouragementtheprinciplethatitispossibletogetoverourblindness.Don’tlistentothepeoplewhosayyoucan’t.

Justthisevening,amagazinearrivedinwhichsomeonewaswritingabouthowwhenhestartedontheBuddha’spath,hewashopingforenlightenment,butwhathegotinsteadwasawakeningtothefactthattherereallyisnothingtoknow.Youshouldsatisfyyourselfwiththisstateofnotknowing,hesaid.That,again,isadestructivewayofthinking.Thereissomethingtoknow.Andwhenyouknowit,itmakesahugedifference.Tobeginwith,itconfirmsthefactthatyouractionsreallydomakeadifferenceinyourlife.Youknowthatifyouhadn’tactedonthepath,youwouldn’thavereachedthedeathless.Youwouldn’thaveseenthedeathless.

Andyoualsosee,insteppingoutofspaceandtime,justhowlongthisprocessofsufferinghasgoneon.Thatgivesyouallthemoreencouragementtodowhatyoucantogetpastit,tocompletethepractice,eventhoughyourealizethatingainingthisvisionyou’vealreadycutoffalotofthesufferingyouwouldhavehadtogothroughifyouhadn’tgainedthisvision,thiseye,thissight.Butstill,yougainaglimpseofwhatit’sliketobetotallyfreeofsuffering.Justtheactofbeinginthesixsenses,beingimmersedintheworldofthespaceandtimeinthesixsenses:There’salotofsufferingthere.That’swhatmotivatesyoutogetridofthesufferingstillremaining.

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Sotakeheartinthefactthat,howeverblindyoumayfeelaroundthepath,blindnesscanbecured.Thisiswhatthenobleeightfoldpathisallabout.Ifyoudeveloprightviewallthewaythroughrightconcentration,thesequalitiesenableyoutoseemoreclearly.Andhere,again,thinkaboutthatinterpretationofthestoryoftheelephant.Ifyousaythateverybody’sblindandtheyhavetocontentthemselveswithwinnowingbasketsandbroomsandwhatnot,thereseemstobenorightorwrong.Butrightviewreallydiffersfromwrongview,andit’srightbecauseitworks.Itreallydoesformapartofthepathtothedeathlessthattakesyououtofyourblindness.Rightresolveisrightbecauseitworks—andsoondownallthefactorsofthepath.That’swhytheBuddhaincludeditinhishandfulofleaves—andwhyhewouldhavedistinguishedtheleavesinhishandfromthedirtheleftontheground.

Themoremindfulyouarewhenyou’velearnedalessonthathelpsyoutoseemoreclearly,themoreconcentratedthemind,themorestillyouare,thenthemoreyoucanseewhat’sgoingoninside.Andevenbeforeyouhitthedeathless,you’reabletoseepartsofyourmindthatwerehiddeninblindspotsuptothatpoint.

Sowe’reheretoseeandtodevelopthequalitiesofmindthatenableustosee:therightviewthathasuslookattherightspot;therighteffortthathelpstoclearawaythethingsthatgetinthewayofourseeing;andtherightconcentrationthatgivesusanall-aroundvision.Wegetthemindcenteredand,onceit’sproperlycentered,itcanlookarounditself—becauseyounotonlyseetheobjectthatyou’refocusedonwhenyouconcentrate,butyoualsobegintoseetheactivitiesofthemindastheyrelatetotheobject.That’swhatyouwanttosee.

Youwanttoseewhatyou’redoing.Thisisthebigblindspotinourlives—andit’sveryironic.It’srightclosetous—whatwe’redoing,ourintentionsforwhywe’redoingthings—soyou’dthinkwewouldseethesethingsclearly.Butwehaveatendencytohidethemfromourselves,orjusttogetinterestedinotherthings,fartheraway—somuchsothatwedon’tseewhatwe’redoing.

Whenwepractice,we’returningthespotlightontherightspot:Whatareyoudoingrightnow?What’stheintentionbehindit?Howareyoudoingit?Howskillfullyareyoudoingit?Towhatextentareyougivingrisetostress,pain,dis-ease,ordisturbancebywhatyou’redoing?Andhowcanyougetthemindmorestilltostepbackfromthoseactivities?Seewhichactionsareunskillfulsothatyoucandropthem.Seewhichonesareskillfulsoyouthatcankeepdoinganddevelopingthemuntilthey’vedonethework.

Aswekeepfollowingthispath,theBuddhasaid,eventuallyitwilltakeustoaplacethatwehaven’tseenbefore—toseetheas-yet-unseen.It’sunseennotbecauseit’sunseeable,butsimplybecausewehaven’tlookedintherightplace.Wehaven’tlookedproperly.Wedon’thavetherightvisionyet,therightcapacity

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toseeit.Butthat’ssomethingthatcanbedeveloped,becausesomedaywereallywillseethewholeelephant,andwecanthrowawayourconceptsofwinnowingbaskets,granaries,andbrooms.

Ofcourse,it’snotjustamatterofseeing.TheBuddhaalsogivesuswaysofcheckingourseeing.Youknowthestory,too,oftheelephanthunterlookingforabullelephantintheforest.Heseesthetracksofanelephant,buthedoesn’timmediatelyjumptotheconclusionthatthishasgottobeabullelephant.Butstill,thetrackslooklikely,sohefollowsthem.Heseesscratchmarksinthetrees,butagainhedoesn’tjumptotheconclusionthatthishastobeabullelephant.He’slookingforabullelephantbecauseheneedsonetodosomeheavywork.Whenhesawthefootprints,heknewthattheymightcomefromdwarffemaleswithbigfeet.Heseesthescratchmarks:Thesemightcomefromtallfemaleswithtusks.Onlywhenheactuallyseestheelephantdoesheknowthathe’sgotthebullelephanthewants.

Thefootprintsandthescratchmarksstandforthevariousstagesonthepath:thedevelopmentofconcentration,thedevelopmentofsomeofthepsychicpowersthatcomefromconcentration.Butthevisionofthedeathless:That’sthewholeelephant.Andit’ssomethinghumanbeingscansee.

Iwastalkingwithascholarrecentlywhowassayingthathedidn’tthinkthatanyconditionedhumanbeingcouldseethedeathless.Asfarashewasconcerned,allhumanbeingswereconditionedbeings,sohowcouldaconditionedbeingseeanythingunconditioned?

Buthewasthinkingbackwards.TheBuddha’sapproachwasn’ttodefinewhatahumanbeingisandthen,fromthatdefinition,todecidewhathumanbeingscanandcan’tknow.Instead,helookedatwhathumanbeingscandoandwhattheycanknowastheresultoftheiractions.Andlookingthiswaytookhimtoaplacethatreallywasunconditioned.That’swhenherealizedthatdefiningyourselfasbeingthis,that,ortheotherthingisplacingalimitationonyourself.Thisrangesfromanythingassimpleastheideathat:“Iaminnatelygood,”or“Iaminnatelybad,”uptowhatever“Iam”youmightchoose.Ifyou’regoingtochooseaprovisional“Iam,”choosean“Iam”thatsays,“IamcapableofchangingthewayIactandoffindingawakening.”Thatonewillgetyouthrough.Andyouknowthatyouhavethecapacitytoseethewholeelephantwhenthewholeelephantappears.That’stheproofthatyoudon’talwayshavetobeblind.

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FireEscapesApril7,2016

Arainynightlikethisforcesyourattentioninside.Ifyousendyourmindout,yourunintotherainandthecold,soyoubringitbackin.Trytoinhabityourbodyfully.Thinkofyourawarenessashavingashapelikethebodyandthatitfillseverypartofyourphysicalbody.You’reawareinyourtoes,you’reawareinyourlegs,you’reawareinyourhips,torso,yourhead,yourarms,everything.Youfullyinhabitthisspace.

Andhowdoyouknowthisspace?Youknowitthroughthebreathenergy.There’sthein-and-outbreathbutthentherearealsothemoresubtleenergiesthatflowthroughoutthebody,throughoutthenervesandthebloodvessels,outtoeverypore.Seehowfullyyoucaninhabitthespacedefinedbythebreath.Backintoit.Feelitallaroundyou.

Thishelpstopullyouawayfromyourconcernsaboutthingsoutside:sights,sounds,smells,tastes,tactilesensations.Ifyoucaninhabitthisspacewithasenseofwell-being,youaskyourself:Whygoout?

Themindmaycomeupwithitsreasons.Butwhenyouexaminethosereasons,youseethatalotofthemhavelittlerealsubstance.Theymaybeconvincingifyouglanceatthem—andthisishowyouoftenfallforalotofthingshappeninginthemind:Aglancingideacomesinandthenit’sgone.Youpickupsomethingoutofit,somethingthathasyouintrigued,andyouwonderwhatyoumissed.Thethoughtseemsmoreimpressiveandmoreconvincingthanitwouldifyouwereabletolookatitfullon.

So,trytobefullonwithyourbodyrightnow.Yourealizethatifthere’sgoingtobeanyhappiness,anyreallysolidhappiness,you’vegottofinditinhere.AstheBuddhasaid,theproblemofsufferingishere.Butthesolutionisalsohere.Theendishere.

Someoneonceaskedhimabouthowbigtheuniversewas.AndtheBuddharepliedthatyoucouldspendyourwholelife—evenifyouhadanamazingabilitytostridegreatstrides—youcouldgoforahundredyears,andyou’dstillnevergettotheendoftheuniverse.Youwoulddiefirst.Buttheendoftheuniverse,intermsofthesufferingoftheuniversesofallyourbecomings,hesays,canbefoundinhere.Youdon’thavetogooutthere.

So,stayinhere.Gettoknowthisspacereallyfully.Theendofsufferingistobefoundinthisfathom-longbody.Thatdoesn’tmeanthatit’sgoingtobefound

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inyourliverorstomach.Itmeansthatyourawarenessrighthere,yourawarenessthatfillsthebodyrighthere,iswheretherewillbeanopeningtosomethingthat’sbeyondtheuniverse.

Thisexplainsoneoftheironiesofthepractice:We’retoldthatthebodyisonfirewithaging,illness,anddeath,andyetthisiswherewe’retoldtocenterourselves.Youmightthinkthatifyoucouldsomehowgetoutofthebody,thatwouldbetheend,butit’snot.You’dbecomeawanderingspirit.Butifyoustayrightherewherethisawarenessis,thingswillbegintoopenup.

Thisiswherethefireescapeis.Infact,whatwe’redoingrightnowaswe’repracticingrightconcentrationislearningaboutthisfireescape.

Oneofthetermsforrightconcentrationis“jhana,”whichisrelatedtotheverbjhayati,whichmeanstobeabsorbedbutalsomeanstoburnwithasteadyflame,liketheflameofanoillantern.

Whenyouthinkofthefireofyoursenses—thefiresintheeyes,intheears,inthenose,inthetongue,inthebodyastheyengagewiththeoutsideworld—there’sadifferentverbforthatkindofburning.It’stheburningofawoodfire,wheretheflamesleapupandlickoutandflickerallovertheplace.Astheyleaparound,theycaststrangeshadowsonthewall.Theycreateallkindsofmisunderstandingsatthesametimethatthey’reburning,burning,burningaway.Whereasifyouhavethelightofanoillanternoranoillamp,theflameissteady.Andwhentheflameissteady,youseethingsclearly.Youcanevenreadbyit.

Sotrytomakeyourmindsteadyrighthere.Turnthefireofthesensesfromaflickeringfireintoaclear,steadyone.Findaspotinthebodywhereitfeelsgood,wherethebreathenergyfeelsnourishing:calmingwhenyouneedtobecalmed,energizingwhenyouneedtobeenergized.Getasensethattheenergyisasstillaspossible,yourmindisasstillaspossible,andthat’swhenyoucanreadthingsclearlyinside.

Inparticular,youstartreadingtheinstructionsforthefireescape.SomeofthoseinstructionscomeinwhattheBuddhataught,butoftentheinstructionsarerighthere.AllyouhavetodoistoapplywhattheBuddhacallsappropriateattention.You’relookingforwherethere’sstress—andparticularlywherethestresscomesandgoes—andaskingyourself,“WhatamIdoingatthesametimethatthestresscomes?WhatIamdoingatthesametimethatitgoes?”

Youbegintonoticethattherearecertainactionsinthemindevenasthemindisgettingstill.Infact,it’sbecausethemindisgettingstillthatyoucanseethesesubtleactionsmoreclearly.Themajorityofthemindisstill,butthere’llbealittleflickeringhereandthere.Andyouwanttonoticetowhatextentthatflickeringisrelatedtothestresscomingandgoing.Ifyouseethattheflickering

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andthestresscomeandgoatthesametime,thenyoulookfurther.Whatisthat?Whatdidtheminddojustthen?Whatkindofperceptionappeared?Whatkindofthoughtappeared?Whatkindofintention?Wherewasitgoing?Andwhatcanyoudotoletgoofit?

Now,therearetwowaysoflettinggo.Oneislettinggoforthetimebeing,andtheotherisalettinggothatgoesdeeper.Forthatdeeperlettinggo,youhavetostartlookingmorecarefullyatwhattheallureoftheperceptionsis.Whydoyouwanttogetengagedinthem?Then,whenyouseetheallure,youcanalsostartlookingatthedrawbacks.Giventhattheperceptionaddstothelevelofstressinthemind,isitworthgoingwith?

Whenyoucancontemplatethisinawaythatallowsyoutoseethattheallureisnotworthit,that’swhenyougaintheescape:firstfromtheflickeringflames,andthenfromthesteadyflameofjhanaitself.

Sothere’samaprightthere:rightinyourownmind.Ofcourseyourdirectionsforhowtoreadthemapcomefromwhatyou’velearnedaboutwhattheBuddhahadtosay.

Infactthisisacommonimagethroughoutthetexts:thattheBuddha’sgivingusescapeinstructions.There’sasuttawhereamancomestoseeVen.Anandaandasksforadoortothedeathless,“Wheredoyoufindthedoortothedeathless?”AndAnandastartsgivinghimalist,citingthedifferentlevelsofrightconcentration:thefourjhanas,thefourbrahma-viharas,andthreeoftheformlessstates.Thenheexplainshowtoanalyzeeachofthesestatessothatyoucangobeyondeventhesteadyflameofconcentration,toanexperienceofthedeathless:thegoing-outoftheflames.Sothemanendsupwithelevendoors,whichhecomparestoelevenescapesfromaburninghouse.

There’ssomeoverlapinthelist.Thefourbrahma-viharasareanotherwayofgettingthemindintojhana,becauseevenwiththem,youhavetopracticedevelopingconcentrationwithdirectedthoughtandevaluation,withoutdirectedthoughtandevaluation,withasenseofpleasure,withasenseofrapture,withasenseofequanimity.Inotherwords,youtaketheseattitudesthroughthejhanas.Thethreeformlessattainments—infinitespace,infiniteconsciousness,nothingness—buildonthefourthjhana.Eventhoughthey’reformless,they’reallrighthere.Wheredoyouexperiencethem?Youexperiencethemrightwhereyou’reexperiencingthebodyrightnow.

Seethatthebreathgetsreally,reallyrefined.Yourmindgetsverystill,andalltheenergychannelsinthebodygetconnectedupsothatthere’slessandlessofaneedtobreatheairinfromtheoutside.Whateveroxygenexchangeneedstohappenwillhappenattheskin.Andwhenyourmindisreallystill,thebrainisn’tusingthatmuchoxygen,soyoudon’tfeelaneedtobreatheatall.It’snotthat

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you’retryingtostiflethebreathorstopit.Itjustfallssilentonitsownasthingsgetconnectedup.

Asyoucanmaintainthatstateandstaybalancedthere,youbegintonoticethatyoursenseoftheedgeofthebody—wherethebodyendsandoutsidespacebegins—beginstodissolve.Yourealizethat,withthemovementofthebreathstill,theonlythingholdingyoursenseoftheshapeofthebodyisjustaperception.Ifyoucandropthatperceptionoftheformandstayrighthere—youdon’tgoanywhereelse—youbegintosensethebodyasamist,asacloudoflittlesensationdrops.Thenyouseethatit’seasiertofocus,ormorequiettofocus,onthespacebetweenthedrops.Andthenyousensethatthere’snolimittothat.That’swhattheymeanbyinfinitespace.It’snotthatyougooutandchecktheedgeofhowfaritgoesouttowardinfinity,butsimplythatyoudon’tsenseanylimittoit.

Soit’sallrighthere.Andthis,too,isoneofthefireescapes,becausethis,too,youcananalyzetoseewhatperceptionsinthisstatestilldisturbthemind.What’stheirallure?Howcanyouletthatalluregobycomparingittothedrawbacks?

We’refindingafireescapehereinthemidstofthefire.Youdon’thavetolookanywhereelse.AsforalltheDhammateachingsthathavenothingtodowiththefireescape,youcanjustletthemgo.

Iwasgivenalectureawhilebackbysomeonewhowasquotinganacademic,sayingthattoteachthatthere’sarightDhammaandawrongDhammaisaverydangerousthing.TheanalogythepersongavewasthattheDhamma’slikeamap.Everybody’sDhammaislikeadifferentmap.Andasweallknow,allmapsdistortrealitytooneextentoranother,sothere’snoonetruemap,noonemapthatcorrespondstoallofreality.Wehavetoacceptthefactthateverybody’smapisfullofdistortions,andnoone’sisreallyright.

Butthat’safalseanalogy.WhattheBuddha’sgivingisinstructionsonhowtofindthefireescape.Youcangoanywhereintheworld,anyhotelintheworld,andthemapstothefireescapesareallthesame.Regardlessoftheculture,regardlessofhowfancyorunfancythehotel:It’sallthesamesortofinformation.Andthemapsallservethesamepurpose.Theydon’thavetotellyouhowthehotelwasbuiltorwhat’sinthewallsorwhat’sinthefoundations.Alltheyhavetotellyouiswhereyougotogetout.Thattypeofinformationisallverystandard,andit’spresentedinasimple,standardwaysothatit’susefulwhenyoureallyneedit.Themapstellyoujusttheinformationyouneedtoknowforthatonepurpose,andthat’sall.

Andtherecanbegoodandbadmaps,rightandwrongmaps,tothefireescape.Somediagramscouldputyouinadead-endcornerwhereyou’dbe

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consumedbyflamesorasphyxiatedbythesmoke.Otherstakeyoutoadoorwhere,whenyouopenthedoor,itdropsforfiftyfeet.Soyouwanttoavoidthosemaps.Butothermapseffectivelyshowyouthewaytosafety.Thosemapsarerightfortheirpurpose.

Whatwe’vegothereisthemapofthenobleeightfoldpath,themapaboutrightconcentrationanditssevensupports,itssevenrequisites.Inaddition,thereareinstructionsonhowtouserightconcentration,howtoanalyzewhat’sgoingonintheconcentration,sothatwecanbegintounderstandhowthemindputssufferingtogetherandhowwecanstarttakingitapart.

That’sthemaptothefireescape.That’showyougetoutofthefire.That’sallyouneedfromthemap.

Soit’sallrighthere.Andthere’sarightwayandawrongwayoftryingtogetoutofrighthere.Oneverywrongwayistotellyourself,“I’mgoingtostayhereforever,solearntoseethattheflamesarebeautiful.”Ifyoubelievethat,you’regoingtogetengulfed.

Sorealizethatwe’reinaburningbuilding—thishouseofthebodywehavehere,theseburningsenses.Buttheescapelieswithin.Itliesinlearninghowtoseparatethingsout.Youhavethebodyhere,you’vegotthebreathhere,butalsotheawarenesshere.Andforalongtimeduringthepracticeofconcentration,it’sgoingtoseemlikethey’reone.Butasyoubegintoseethatyoursenseofthebodyissomethingyou’veputtogetheroutofdifferentsensations—andyoudon’thavetokeepdoingthat—thatallowsyoutomaintaintheawarenessrightherewithoutfeelingconfinedbythebody.Andthenyoucananalyzethefeelingofspace,oryourperceptionofspace,sothatyou’renotconfinedbyanythingatall,noteventheperceptionsthatholdyouinconcentration.

Soeverythingyouneedisrighthere.Theescapeisrighthere.Buttofindtheescape,youalsohavetounderstandwhatyou’redoingthatkeepssettingfiretothemind,andtolearnhowtostopthat.Andthere’sarightwayandawrongwayofdoingthat.

Thisiswhy,whenyougaininstructionsintheDhamma,youlookatthepeoplewhoaregivingtheinstructions.Whenscholarssaythatthere’snorightorwrongDhamma,youlookathowwelltheyarepracticing.They’rejustreadingthebooks.Andforthem,readingthebooksisenough.That’sasignofsomethingreallywrongrightthere.It’sasiftheydidn’thavetheproblemofsuffering,orthattheydon’trecognizetheyhavetheproblemofsuffering,orthattheydon’ttakeanyinterestintheideathatmaybetherecouldbeanendtothis,eventhoughthat’swhatthebesttextsarealltalkingabout.Arethosethekindofpeopleyouwanttofollow?

Youlookattheajaans.Theymightnothavethedegrees,theymaynotbeas

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widelyread,buttheytaketheBuddhaseriously:thatsufferingisabigproblembutthere’sawayout.That’swhatthefournobletruthsareallabout.They’renotjustfourinterestingstatementsaboutsuffering.They’reanannouncementthatthisisthebigprobleminlifeandhere’sthesolution.

Soit’suptoyouhowmuchyouwanttobenefitfromthatteaching,howmuchyouwanttobenefitfromthatannouncement.Butifyouarelookingforanescape,thisiswhereyou’regoingtofindit.

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Passion,Dispassion,CompassionJanuary15,2010

There’saPaliterm,raga,whichisusuallytranslatedaspassion.Andthere’sitsopposite,viraga,ordispassion.Thereareareasinwhichragaorpassionisagoodthing.PassionfortheDhammaisagoodthing.Thedesiretopractice,thedesiretoattaintheresultsofthepractice:havingapassionforthesethingsissomethingtheBuddhaactuallyencouraged.

Butotherwise,ragaissomethingyou’vegottowatchoutfor,becauseit’samajorcauseofsuffering.Thatmeansthatanimportantstageofthepractice,animportantattainment,istheabilitytodevelopviraga.

First,there’sdispassionforsensualdesires.We’remoreinlovewithoursensualdesiresthanwearewiththeactualpleasures.Thepleasurescomeandwe’renotsatisfied.Sowewantmore,andthenwe’reobsessedwithourdesiresforthesethings.Youcanelaborateyourdesiresforsights,sounds,smells,tastes,tactilesensations,relationships,whatever,fordaysonend.Thentheactualpleasurecomesandit’snotreallyallthatmuch.YetwhentheBuddhapointsthisfactout,everybodysays,“Oh,you’rejustbad-mouthingthepleasure.”Butwhenyoulookatit,there’sreallynotthatmuchthere.

AjaanLee’simageisofadogchewingonaboneandgettingnothingbutitssaliva,andyetit’sobsessedwithitssaliva,drinkingdownthesaliva,thinkingthatit’sgettingfood.

Thenthere’sdispassionforformandforformlessness.Inotherwords,onceyou’vemasteredjhana,thenyoudevelopdispassionforit.Itsoundskindofsad,doesn’tit?Youmasteritandthenyou’renolongerobsessedwithit.Youhavetogobeyondit.Peopledon’tliketohearthat,orthinkabouttheimplicationsofdispassion.Itsoundslikewe’retryingtobecomenumb,indifferent,withoutenergy—asifpassionweretheonlyenergythatwehavetokeepusgoing.Well,insomeways,yes,itis.Thefactthatwekeepgoingafterthings,theenergyweputintofabricatingthings,iswhatkeepsthewholeprocessoffabricationgoing,alongwithallthestressthatcomeswithfabrication.Yetthissortofpassionissomethingthatsocietyencourages.We’rehappytoplayalonganddon’tliketothinkthatwe’remisguided.Sowetendtopaintapicturethatdispassionmustbesomehorriblegraystate.

ButastheBuddhasaid,dispassionisthehighestdhamma,thehighestphenomenon,andleadstotheultimatehappiness,theultimateclarityofmind,

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theultimateunconditionedhappiness,whereyoudon’thavetokeepcreatingthings.Youdon’thavetokeepsalivatingallthetime.You’veactuallygotsomethingthat’sreallyfulfilling.Buttogetthererequiresthatyouabandonyourtasteforalltheotherthingsthatgetintheway.

Mostofuspracticewiththeideawe’dliketocollectnewpleasurestoaddtoourstore,andmeditationissimplyanotherpleasuretothrowinwiththeotherones.We’dliketohaveourcakeandeatit,too—andhaveafewmorecakesputaside,readytoconsumeasamidnightsnack.Buttheextenttowhichwekeeppursuingotherthingsgetsinthewayofourpursuitoftruehappiness.You’vegottolookatitthatway.

Andthepassionthatkeepsuscreatingtheseotherformsofpleasurethatthenletusdown:You’vereallygottorealizethatit’snotallthatfulfilling.

Thisrequiresarealshiftinourorientation,becausewedoidentifyourselvesaroundthepleasuresthatwelookfor,thepleasuresinsensuality.Youidentifyyourselfasapersonwholikesthisparticularsensualpleasure,thatparticularsexualorientation,thistypeoffood,thattypeofmusic.Ahugeamountofouridentityismis-centeredthere.Andit’sdifficulttostepbackandlookatouridentityassomethingtoletgoofbecausewefeelthatifwedon’thavethatidentity,we’renothing—regardlessofhowmuchtheBuddhasaysthattoletgoofthatparticularidentityisnogreatloss.

Hegoesevendeeperintoourideas.It’sinterestingthatinthepatternofthedifferentlevelsofpassionthatgetabandoned,sensualpassiongoesfirst,andthenit’spassionforformandformlessness,whichcanincludenotonlythestatesofjhanabutalsoabstractideasandideals.He’saskingustostepbackfromouridentificationwiththoseaswell.That’sscary,too.

Wefeelthatifweabandonourideals,we’rebetrayingthem.Butifweabandonpassionforthem,wearen’tbetrayingthem.It’sstillpossibletoactoncompassion.It’sstillpossibletoactonempatheticjoy,withoutpassion.

Youmaintainthesemotivationsbecausethey’retherightthingtodo.Youhavecompassion,andthisiswhereEnglishplaysatrickonus.Compassion,intermsofitsetymology,meansyoufeelthesamething,oryoufeelwithsomebodyelse.Whensomebodyissuffering,compassionofthatsortisapainfulemotion.Youfeelpartoftheirpainaswell.Formostofus,weliveinastateofobsessionwithourpleasures,sothatonlyifwefeelsomebodyelse’spainwillweturnfromourpleasuresandfocusonhelpingthem.Butamindfreefrompassiondoesn’tneedthatpaininordertobehelpful.Youseethatthere’ssufferingandyouwanttohelp.That’sit.Youdon’thavetofeelpainalongwiththepeople.Youjustseethatit’stherightthingtodo.TheBuddhacallscompassionofthissortanornamentofthemind—anornamentofthemindthat’sbecomecleansedofits

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passions.Soit’snotthatyoubecomehard-heartedorunfeeling.It’ssimplythatyou

don’tneedthesameplayofemotions,thesameplayoffeelings,inordertogetyourselftodotherightthing.

AsIsaid,whenmostpeoplearepassionate,passionforaparticularpleasure,theonlythingthatwillpeelthemawayfromthattonoticeotherpeopleisthepangthatcomeswhenyouseethatthey’resuffering.Ithitsyou.Itdisturbsyourpleasure,soyou’vegottodosomethingtoworkonthatinordertogetbacktoyourequilibrium,ortogetbacktothepleasurethatyou’refascinatedwith.That’snormalmotivation.

Sowhenwehearofanotherkindofmotivation,themotivationofanawakenedmind,itseemsstrangeandalien.ButastheBuddhasaid,it’sthemosteffectivekindofcompassionthereis,whereyourmindisnotpained.You’renottryingtoworkoffyourpaininhelpingsomeoneelse.Inotherwords,youridentitydoesn’tgetinvolved.

Ven.Anandaoncemadeanobservationrelatedtothispoint.HewastalkingwithVen.Sariputta.Sariputtahadbeencommentingonhowhe’dreflectedonedayinhismeditation:Isthereanyonewhosedeathwouldaffecthisstateofmind?Andherealizedtherewasnoone.Anandaasked,“Well,whatabouttheBuddha?Youwouldn’tgetdisturbediftheBuddhapassedaway?”AndSariputtareplied,“I’dreflectthatit’sasadthingthatsuchabeneficialbeinghastopass,buttheneverybodyhastopass.”AndAnandamadeaninterestingcomment:“It’sbecauseofyourlackofconceitthatyouwouldn’tgrieveoverthat,thelossoftheBuddha.”

Alotofourcompassionistiedupinconceit.Therehastobeafeelingofpain,thatit’syourpain.Yoursenseofselfgetsinvolvedinonewayoranother,inordertoactinacompassionateway,inahelpfulway.

We’resousedtoitthatwedon’tnoticeit.Andwealsodon’tliketheidea:thatourcompassionisselfish—whichisanotherreasonwhywedon’tnoticeit.Butit’sthere.Andit’sgoodtorecognizethatandgoodtorealizethatitwouldbebeneficialforeverybodyinvolvedifyoucouldstillbecompassionatewithoutthatconceit,whereyourcompassionissimplyanornamentofthemind.

Sothinkinginthesewayshelpsyoutorealizethatsomeofthequalitiesweseeasgoodinourselvesarenottotallygood,andthattheadmixtureofpassionactuallycreatesproblems.We’resousedtohavingpassionmixedupwitheverythinggoodinourlivesthatwefeelthatastateofdispassionwouldstripthemindofitsgoodness.Soit’swisetostopandthink.Activelyuseyourimaginationtothinkintheseotherterms,becausethegooddonebyamindthatdoesn’tneedconceitinordertodothatgoodcontainsalotofgenuinegoodness.

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Thecompassionthatcomesfromamindthathasfoundtruehappiness—totalhappiness,thehappinessinsidethatdoesn’thavetodependonconditions—isaverydifferentkindofcompassionfromthecompassionthatrequiresconceit.

Sotrytostretchyourimaginationeverynowandthen.Lookatthewaysinwhichyoufeedonthingstofindyourhappiness.Andlearntolookattheirdrawbackssothatthepossibilityofahappinessthatdoesn’tneedtofeed,thatdoesn’tneedtobedrivenbypassion,becomesmoreandmoreattractive.Thiskindofthinkinggivesmoreandmoremotivationtothepractice,sothatsomedayyou’llknowwhatit’sliketofindthehappinessthatcomeswithdispassion.

Becauseyou’veopenedyourmindtothepossibilitythatitcouldbeagoodthing.

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Freedom,Conditioned&NotJune11,2015

ThereareonlytwoteachingsthattheBuddhalistsascategorical,meaningthatthey’retrueacrosstheboardinallsituationsforeveryone.Oneisthefournobletruths,andtheotheristheprinciplethatskillfulactionsshouldbedevelopedandunskillfulonesshouldbeabandoned.Infact,youcanderivethefournobletruthsfromthatsecondcategoricalteaching.Cravingshouldbeabandoned;thepathshouldbedeveloped,soastocomprehendsufferingandthenattainitscessation.Inthatcase,thecravingistheunskillfulactionandthepathistheskillfulone.

There’sanotherpassagewhereoneoftheBuddha’slayfollowersisbeingaccostedbysomemembersofanothersect.Theyaskhim,“Doesyourteacherteachthattheworldiseternalornot?”—“No,neitherone.”“Howaboutifit’sfiniteorinfinite?”—“No,hedoesn’taddressthatone,either.”“Howaboutifthesoulisthesamethingasthebodyordifferent?”—“Nope.”“Howaboutanarahantafterdeath:Doesheexist,notexist,both,neither?”—“TheBuddhadoesn’taddressanyofthoseissues.”Sothepeoplesay,“Yourteacherdoesn’tteachanything.”Apparently,thosewerethehotissuesoftheday.ButtheBuddha’sfollowersays,“No,there’sonethinghedoesteach:Heteachesthatskillfulactionsshouldbedevelopedandunskillfulonesabandoned.”ThatprinciplewastheBuddha’scentralteaching.Afterward,thefollowerwenttotelltheBuddhaabouttheconversation,andtheBuddhaaffirmedwhathehadsaid.

Soaswe’resittingheremeditating,it’simportantthatwehaveasenseofwhatwe’redoingrightnow,whetherit’sskillful,whetherit’snot,realizingthatwealwayshavethechoice:Youcaneitherabandonskillfulactionsoryoucandevelopthem;youcanabandonunskillfulonesoryoucandevelopthem.AndtheBuddha’srecommendation,ofcourse,istodeveloptheskillfulonesandabandontheonesthataren’t.

It’shappenedmanytimes,though,thatI’vebeenteachingretreats—ithappenedhereintheStatesandithappenedrecentlyinFrance—whenthequestiongetsposed:“Thisobsessionwiththeminutiaeofyourlittleactions,isn’tthatgettinginthewayofrealizingtheOnenessthat’saroundusallthetime?Whydon’twejustletgoofquestionsofrightandwrong,andopentotheOneness?”

ThereisOneness.Thequestion,ofcourse,iswhatkindofOnenessisthat?

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It’sanidea;it’saperception.Andhowreliableisthatperception?YoucanapplytheperceptionofOnenesstoallkindsofthings.ButastheBuddhapointedout,eventhehigheststateofOnenessofnon-dualityisfabricated.There’sastatewherethere’stheOnenessofconsciousness,asenseofyourawarenessbeingonewiththeobject.Butthat’sfabricatedandit’sgoingtoletyoudown.

EvenmoresowhenyoujustslapthelabelofOnenessoneverythingwithoutreallyknowingwhatyou’redoing.Afterall,thereisachoice—youcanchoosetousethatlabelornot.Andyouhavetoaskyourself,“Whyareyouusingthatlabel?Isitskillful?Whatareyoutryingtoavoid?”Therearealotofareasoflifewheredualitiesreallydomatter.Whenyou’rehavingyourbrainoperatedon,youwantthesurgeontoknowwhichpartofyourbrainistheleftbrainandwhichpartistheright,whichknifetopickupandwhichknifenottopickup.

Andofcoursetheissueofsufferingplacesalotofdualitiesonyourighthereandnow.Sufferingisdifferentfromnotsuffering;thecauseofsufferingisdifferentfromthecauseofnotsuffering.Unlessyou’retotallydead,you’regoingtoprefernotsuffering.Sothefactofsufferingforcesdualitiesonus.AndastheBuddhapointsout,itallcomesdowntoouractions:Someactionsleadtosuffering,andsometoitscessation.That’swhyhetaughtapathofaction,andsaidthatitsfactorsareright.

There’ssomethingveryunusualinthepath,whichisthatit’sbasedontheprinciplethatyourpresentexperienceiscomposedoftheresultsofpastactions,yourcurrentactions—i.e.,yourcurrentintentions—andtheresultsofcurrentintentions,allbroughttogether.Yourpresentactionstakethepotentialsfrompastactionsandturnthemintowhatyou’reexperiencingrightnow—aswhenyou’rechoosingtostaywiththebreath.

Thefactthatyou’vechosentostaywiththebreathchangesthebreathrightthere.Ifyoudoitright,there’sgoingtobeasenseofeasethatcomeswiththeactofpayingattentiontothebreath.

Theimportantthinginallofthisisthatyourcurrentactionsdon’thavetobeinfluencedbyyourpastones.Thereissomefreedomofchoicehere.Howthathappens,theBuddhadoesn’texplain;whereitcomesfrom,hedoesn’texplain.Butifinpracticeyoupursuethisrelativeleveloffreedomyouhaverightnow—andfollowitcarefullyenoughandconsistentlyenough—itwilltakeyoutoabiggerkindoffreedom,i.e.,thefreedomoftheunconditioned.

Sotheselittlechoicesyou’remakingherearenotlittle.You’rezeroinginonsomethingthat’sreallyimportant:thispotentialforfreedomrighthere,rightnow,andhowtomakethemostofit.Mostpeopledon’tmakethemostoftheirfreedomofchoice.Theyjustgoalongwitholdhabits,puteverythingonautomaticpilot,anddirecttheirattentionsomeplaceelse.

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Butifyouwantfreedom,youhavetoturnaroundandlook,“Whatareyouchoosingrightnow?Whyareyouchoosingit?Whatdoyouexpecttheresultswillbe?”ThisistheseriesofquestionsthattheBuddhaposedtohisson.WhentheBuddhawasteachinghisson,hewasn’tthekindofteacherwhowouldgivejustelementarybutnotveryinsightfullessonstochildren.Hewantedhissontostartoffontherightfoot,rightfromtheverybeginning.Sohefocusedonactions,yourintentions.Whatdoyouexpecttohappenastheresultofyouractions?Andthenyoucheck,whileyou’reacting:Areyougettingtheresultsyouexpected?Inotherwords,aretheyharmless?Afteracting:Didyouactuallygetharmlessresults?Ifnot,youcanchange.Keepcirclingaroundthesechoicesyouhaverightnow,andyoursensitivityastowhat’sskillfulandwhat’snotwilldevelop.

Forinstance,whentheBuddhahimselfwasgettingontherightpath,hedividedhisthoughtsintotwokinds:thoughtsimbuedwithsensuality,illwill,andharmfulnessononeside;andthosethatwerefreeofsensuality—inotherwords,dealingwithrenunciation—freefromillwill,freefromharmfulnessontheotherside.Thenhewatchedhismind.Whenitwasgoingtotheharmfulside,hekeptitincheck;whenitwasgoingtothemoreskillfulside,heletitwanderasitliked.Hekeptaneyeonit,though,makingsurethatitdidn’twandertoofarastray.Butthenhebegantorealizethatyoucanthinkskillfulthoughtsalldaylong,andalthoughtheremaynotbeanybadkarmicconsequences,itistiringtothemind.Soit’sevenmoreskillfultogetthemindintoconcentration.

Whenyou’reinthevariouslevelsofconcentration,gettingtheminddeeperanddeeperintoabsorption,thelevelofskillbecomesmorerefined.Youbegintonoticethatcertainperceptionsweighonthemind;eventheperceptionsthatkeepyouinconcentrationcanbeaweight.Youlearntoletthosego.Andyougetdeeperanddeeperintoconcentration.Aswithanyskill,youlearntodoitmoreandmoreefficiently—quickeratgettingthemindtosettledown,moreefficientatgettingittostaytherewithaminimumamountofeffort.Butthere’salwaysgoingtobesomeeffortintheconcentration.

Atthislevel,theBuddhadoesn’tcallitstressorsuffering,butthereisaverysubtlelevelofstress:Hecallsitdisturbance.Andsoyoucirclearoundthat:yourchoicetofocusononeperceptionratherthananother.Therecomesapoint,though,whereit’snotgettingintodeeperconcentration,andyoubegintorealizethatthefactthatyou’remakingachoiceandthat,nomatterwhatthechoiceisgoingtobe,it’sgoingtoinvolvestressofsomekind,moreorlessrefined.Andifeverythingisinbalanceatthatpoint,therecomesanopening.Yourealizethatthere’sanotheralternative,whichisthatyoudon’thavetomakeachoice.Andinnotmakingthechoice,you’refreedfromthepresentmoment,becauseyour

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presentchoiceswerewhatmadethepresentmoment.Whenyoucandropthem,that’showyoureachtheultimatefreedom,theunconditionedfreedom.

Sounconditionedfreedomisfoundbyfocusingonthefreedomwehavetomakechoiceshereandnow.Wehavesomefreedominchoosingouractions.Wewanttolearntobemoreandmoresensitive,moreandmoreskillfularoundthatpossibility.Inthisway,thisconditionedfreedomtakesus,ifwefollowthenobleeightfoldpath,totheunconditionedfreedom.

OneofthequestionsIwasaskedinFrancewaswhethertheunconditionedfreedomwaswhatunderliesconditionedfreedom.Andtheretheanswerhastobe,No.Unconditionedfreedomdoesn’tcauseanything;it’snotafoundationoragroundforanything;it’snotthesourceofanything.It’ssimplythatthepathtakesyouthere—thispathoffocusingonthequestionofwhetherwhatyou’regoingtodorightnowisskillfulornot.That’swhattakesyoutothethresholdofthatfreedom.

Onepersonkeptpursuingthisquestionagainandagain,andIfinallyfoundoutwhy.Hehadbeenlisteningtoateacherfromanothertraditionwhohadsaidthatunconditionedfreedomisthefoundationforeverythingwedorightnow;it’swhereeverythingcomesfromandeverythingreturns.Andthispersonobserved—quiterightly—thatifeverythingcomesfromunconditionedfreedom,thenwhenyoureachunconditionedfreedom,what’stopreventyoufromcomingbackoutagain?Istherenoonce-and-for-allkindoffreedom?Ifunconditionedfreedomwerethesourceofthings,therewouldbenoescape.Therewouldbenofinalreleasefromsuffering.

Buthere,unconditionedfreedomisnotthecauseofanythingatall.It’stotallyseparatefromcauses.Youfinditbyexploringyourpresentcauses.Butthereisaleap.Adisconnect.Still,pursuingthissupposedlyminorissueofthefactthatyoucanchoosetobeskillfulornotinyourchoicesrightnowactuallytakesyoutosomethingreallybig:afreedomonceandforall,whichyoucan’tfindanyotherway.Somakethemostofthefreedomyou’vegotnow,anditwilltakeyoutoafreedomthat’sbiggerthananythingyoucanimagine.

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Glossary

Ajaan(Thai):Teacher;mentor.

Arahant:Apersonwhohasabandonedalltenofthefettersthatbindthemindtothecycleofrebirth,whoseheartisfreeofmentaldefilement,andisthusnotdestinedforfuturerebirth.AnepithetfortheBuddhaandthehighestlevelofhisNobleDisciples.Sanskritform:arhat.

Asava:Effluent;fermentation.Fourqualities—sensuality,views,becoming,andignorance—that“flowout”ofthemindandcreatethefloodoftheroundofdeathandrebirth.

Asura:Amemberofaraceofbeingswho,liketheTitansinGreekliterature,battledthedevasforsovereigntyinheavenandlost.

Avijja:Ignoranceofthefournobletruthsandtheskillsassociatedwiththeirduties.Sanskritform:avidja.

Brahman:AmemberofthepriestlycasteinIndia.

Brahma-vihara:Sublimeattitudeofunlimitedgoodwill,compassion,empatheticjoy,orequanimity.

Buddho:Ameditationwordmeaning“awake.”

Chedi:AspiredmonumenttotheBuddha.

Deva:Literally,“shiningone.”Aninhabitantoftheterrestrialandheavenlyrealmshigherthanthehuman.

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

Dhutanga:Asceticpractice.TherearethirteensuchpracticeslistedintheCanonthatmonks—andlaypeople—canvoluntarilytakeontopolishawaytheirdefilementsaroundfood,clothing,andshelter.

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Dukkha:Stress;pain;suffering.

Jhana:Mentalabsorption.Astateofstrongconcentrationfocusedonasinglesensationormentalnotion.Sanskritform:dhyana.

Kamma:Intentionalact.Sanskritform:karma.

LuangPu(Thai):VenerableGrandfather.Atermofrespectforaveryseniorandelderlymonk.

Metta:Goodwill;benevolence.Seebrahma-vihara.

Naga:(1)Aserpentwithmagicalpowers.(2)(Thai)Acandidateforthemonkhood.TheVinayatellsofanaga(1)whowantedtobecomeamonk,butwhoserequestwasdeniedbytheBuddha.InaThaiversionofthestory,thenagaasked,asaboon,thatallsubsequenthumancandidatesforthemonkhoodbecalled“naga”forthedurationoftheircandidacy.

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

Pali:ThenameoftheearliestextantcanonoftheBuddha’steachingsand,byextension,ofthelanguageinwhichitwascomposed.

Sala:Meetinghall.

Samsara:Thewandering-onthroughrebirthandredeath.

Samvega:Asenseofdismay,terror,orurgency.

Sangha:Ontheconventionallevel,thistermdenotesthecommunitiesofBuddhistmonksandnuns.Ontheideallevel,itdenotesthosefollowersoftheBuddha,layorordained,whohaveattainedatleasttheirfirsttasteofthedeathless.

Somdet(Thai):AroyalrankgivenbythekingtomonksatthetopleveloftheThaiecclesiasticalhierarchy.

Sutta:Discourse.Sanskritform:sutra.

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Upasika:Afemalelay-followeroftheBuddha.

Vijja:(1)Clearknowing;skill.(2)Masteryoftheskillsassociatedwiththefournobletruths.

Vinaya:Themonasticdiscipline.

Wat(Thai):Monastery.

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TableofContents

Titlepage 2Copyright 3Introduction 4FreetoChoose 5WhatWeHaveinCommon 9ForYourBenefitHere&Now 13InAlignment 18InthePresent 20RememberThis 24TheGoverningPrinciple 29TheEasyWayOut 33TheSportofWisePeople 36TheThreadofMindfulness 44Imperturbable 47ScrambletheImage 50DethinkingThinking 53TrainingYourCynicalVoices 57Boring 61YourIntentionsComeFirst 66QuestioningYourUnconsciousActions 69ProtectionThroughMindfulnessPractice 74RecollectionoftheBuddha 80TheWorldofConviction 83PleasantPractice,PainfulPractice 88GoodwillasRestraint 92CultivateaLimitlessHeart 97

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TheMeaningofHappiness 101ExamineYourHappiness 105Don’tUnderestimateMerit 110DedicatingMerit 115Harmlessness 120TheSamsaricMudFight 124Justicevs.Skillfulness 128InnerRefugeThroughInnerStrength 134LivingHonorably 139SoLittleTime 143ThePositiveSideofHeedfulness 147ATruePerson 151AdultDhamma 155Clinging,Addictions,Obsessions 158ANobleWarrior’sPath 163ComparingMind 167IntelligentaboutChange 171RightViewaboutRightView 177Not-selfIsaValueJudgment 181ChickensfromHell 185TrainYourHunger(TheSeaSquirt) 189TheWholeElephant 193FireEscapes 197Passion,Dispassion,Compassion 203Freedom,Conditioned&Not 207Glossary 211

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