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Starting ut SmallA ollection o" Tal#s "or $eginning %editators &'ort"olio ()by

A*aan Lee +hammadharotranslated "rom the Thai byThanissaro $hi##hu, (--.

See also /Starting ut Small/ and /Starting ut Small/ &'ort"olio .)ontents

Thin#ing About +eath oming Ashore Right Action0 Right Result lean 1 lear Genuine 'ractice0 Genuine 2no3ing Living in 'eace Feeding the %ind

Thin#ing About +eath4ndated

5very human being "alls under the same conditions6 In the beginning 3e/re born0 then in themiddle 3e change0 and in the end 3e "all apart and die6 +eath is something no one aspires to0and yet no one can escape it6 7e all have death at the end o" our path6

Thin#ing about death gives rise both to bene"its and to harm6 For shortsighted people it/s harm"ul0because it ma#es them so depressed and discouraged that they don/t 3ant to do any good in the3orld6 In other 3ords0 all they see is the part that dies6 They don/t see the part that doesn/t6

Actually0 there are t3o parts to every person8 the part that can die and the part that doesn/t die6For example0 the nature o" the body is to #eep changing until it "alls apart6 9ou can say that itdies0 and you can say that it doesn/t6 The 3ord :dies: applies to the "act that the persondisappears "rom his or her "riends and relatives0 but the elements o" the body simply go bac# totheir original "orm6 The earth returns to being earth0 the 3ater to 3ater0 the "ire to "ire0 and 3ind to

3ind6 It/s li#e a cube o" ice8 i" you #eep the ice long enough0 it/ll return to its original condition o"being 3ater6 So you can say that the body dies0 and you can say that it doesn/t die ; simply thatit doesn/t maintain the same "orm it had6 According to the conventions o" the 3orld0 this is calleddeath0 but 3ise people don/t see death as anything strange or out o" the ordinary6 The only


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develop goodness to the ultimate degree so that you can let go o" good and evil0 the mind 3illbecome changeless0 or 3hat/s called deathless6 $ut most o" us can/t conceive o" the truth6 7etend to overloo# it0 so that 3e never reach the deathless6 This is because o" our o3n stupidity andlac# o" discernment6 ur ignorance hides the truth "rom us6

The nature o" the mind is very subtle6 9ou can/t see it 3ith your eyes6 Some people say it doesn/texist0 3hich is 3hy people 3ho don/t consider things care"ully say that death is "ollo3ed byannihilation6 7e can ma#e a comparison 3ith the "ire element in the air6 The mind is li#e the "ireelement6 The body is li#e a lit candle6 7hen the candle runs out o" its 3ax and 3ic#0 the "ire hasto go out6 $ut 3hen the "ire goes out0 that doesn/t mean that no "ire is le"t in the 3orld6 7e/re ableto light another candle because o" the "ire element still there throughout the air6 That/s the 3ay itis 3ith us8 3hen the body "alls apart0 the mind gives rise to a ne3 level o" being "or itsel" as longas it still has the "uel o" ignorance0 craving0 and clinging6

This is 3hy the $uddha taught his disciples not to be heedless0 to develop as much merit ands#ill"ulness as possible0 "or merit and s#ill"ulness are 3hat bring happiness both in this 3orld andin the next6 This is in line 3ith the sayings0

su#ho pu==assa uccayo8 the accumulation o" merit brings 3ell>being? pu==am su#ham *ivita>san#hamhi8 merit brings 3ell>being at the end o" li"e? and

pu==ani para>lo#asmim patittha honti paninam8 merit is 3hat establishes living beings in thenext li"e6

The 3ord merit here means the happiness or 3ellbeing that results "rom doing good6 The good3e can do comes in many "orms0 but in short there are t3o #inds8

&@) the merit that acts as a cause0 i6e60 the good 3e have to do? and &() the merit that acts as a result0 i6e60 the happiness coming "rom our goodness6

The merit that acts as a cause comes in three types8 danamaya0 the merit o" being generous?silamaya0 the merit o" observing the precepts? and bhavanamaya0 the merit o" meditating6 In the

Abhidhamma these three types are divided into ten meritorious activities6 Generosity is expandedto include pattidanamaya0 the merit o" dedicating merit to others0 and pattanumodanamaya0 the

merit o" appreciating other people/s merit6 These three go together in that they all counteract*ealousy and stinginess6 The merit o" observing the precepts is expanded to includeapacayanamaya0 the merit o" sho3ing respect to people 3orthy o" respect0 such as our eldersand those to 3hom 3e should be grate"ul? veyyavaccamaya0 the merit that comes in helpingothers in s#ill"ul activities0 sharing your strength0 3ealth0 and intelligence6 These three all gotogether in that they/re related to interpersonal virtue6 As "or the merit o" meditation0 that/sexpanded to include dhammassavanamaya0 the merit o" listening to the +hamma? dhamma>desanamaya0 the merit o" teaching the +hamma? and ditth/u*u#amma0 ma#ing one/s vie3sstraight6 All "our o" these go together in that they are all sources o" discernment6

These "orms o" merit can arise only 3hen they are rooted in mental states "ree o" greed0 aversion0and delusion6 As the 'ali says0 alobho dana>hetu0 lac# o" greed is the basis "or generosity? adososila>hetu0 lac# o" aversion is the basis "or virtue? and amoho bhavana>hetu0 lac# o" delusion is the

basis "or developing the mind in meditation6

The merit you do gives you ease in body and mind6 7henever you thin# o" the good you/ve done0it 3ill al3ays ma#e you happy6 It/s a noble treasure that "ollo3s you0 *ust as your shado3 "ollo3syou at all times6 5ven 3hen you die0 the merit you/ve done 3ill "ollo3 you and arrange a goodplace "or you to be reborn6 This is called pu==abhisan#hara0 merit as a "abricating "actor6

7hen people are about to die0 they are li#e travelers getting ready to abroad6 $e"ore they go0they have to prepare themselves6 nly then 3ill the trip be com"ortable6 For example0 they haveto put money in the ban#0 exchanging their Thai currency "or "oreign currency so they can use it


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sometimes the re3ards o" polishing the heart8 3hat/s called meditation6 $ut his real aim 3as toteach people to ma#e their minds pure6 5verything else 3as *ust elaboration6

5ach o" us human beings is li#e a person sitting in a boat in the middle o" an ocean "illed 3ith3ind0 3aves0 and storms6 Some people are "loating so "ar out they can/t even see the shore6Some are bobbing up and do3n0 so that sometimes they see the shore and sometimes theydon/t6 This stands "or the people 3ho are repeating buddho0 buddho6 Some people are "loatingcloser to land0 so that they can see the " ish traps0 the sailboats0 and the green trees on shore6Some have struggled to s3im closer to shore0 but they still haven/t made it to land6 As "or the$uddha0 he/s li#e a person standing on the shore0 "ree "rom all the dangers o" being at sea6 He/sseen the dangers that people are sub*ect to0 3hich is 3hy he has the great compassion to 3ant tohelp us get out o" the sea and sa"ely on land6 This is 3hy he teaches us to practice generosity0virtue0 and meditation0 "or these are the things that 3ill pull us sa"ely on to shore6

7hen 3e set our minds on practicing the +hamma0 3e have to set our sights on the +hamma/strue aim6 +on/t go 3andering o"" in other directions6 9ou have to #no3 3hich path is the 3rongone0 the dangerous one? and 3hich one is the right one0 the sa"e one6 It/s li#e steering a shipacross the ocean6 The captain has to 3atch "or the signals o" the lighthouse6 r you can ma#e acomparison 3ith driving a car8 The tra""ic police have their red0 yello30 and green lights as tra""icsignals at the ma*or intersections6 I"0 3hen the signal has its red light on0 you don/t stop0 then i"

you #eep on driving there/s bound to be danger0 and you/re sure to get pulled over6 I" the greenlight is on but you don/t go0 that/s 3rong0 too6 This is 3hy 3hen you/re driving you have tounderstand the signals so that you/ll reach your destination sa"ely6

It/s the same 3hen you/re traveling to the +hamma6 9ou have to #no3 the $uddha/s tra""icsignals6 His red lights are his prohibitions0 the things he doesn/t allo36 Anyone 3ho lets his or herboat or car go through the red light 3ill have to meet 3ith danger6 So 3hile 3e/re meditating here3e have to ma#e sure 3e don/t go through the red light o" our de"ilements6

The $uddha compared our de"ilements to "ire6 The heat o" our single sun can ma#e the 3orld ashot as it is6 Thin# o" ho3 hot it 3ould be i" there 3ere "ive or six suns6 The de"ilements aroundeach o" our senses are li#e the heat o" the sun6 a##hum adittam8 the eye is a mass o" "ire6Sotam adittam8 the ear is a mass o" "lame6 Ghanam adittam8 the nose is a mass o" "ire6 Bivha

aditta8 the tongue is a mass o" "lame6 2ayo aditto8 the body is a mass o" " ire6 %ano aditto8 theheart is a mass o" "lame6 +on/t let these six masses o" "ire burn you6 ormally the sensual desiresarising around the eyes0 ears0 nose0 tongue0 body0 and mind are red masses o" "lame burninga3ay at the heart6 I"0 3hile 3e/re meditating0 3e stic# our minds into these preoccupations0 it/s li#eta#ing a burning match and stic#ing it into some #erosene or gasoline6 For this reason0 3hileyou/re meditating0 don/t stic# your mind into the a""airs o" your "amily0 your home0 your belongings0or absolutely anybody or anything at all6 This is the $uddha/s red light0 3here he tells you not togo6

The other signal is the green light0 the +hamma being explained6 7hen the light is green0 that/s asign "or you to go ahead6 The green light here stands "or the +hamma you/ve already studied0 as3ell as the +hamma you/re training yoursel" in right no36 7hen the light is green0 then 3hether3e/re "ast or slo30 3e have to go6 +on/t *ust loiter around and bloc# the 3ay0 or the police 3ill

arrest you6 In other 3ords0 3hen the +hamma arises by 3ay o" our eyes0 ears0 nose0 tongue0body and mind0 3e have to pursue that goodness6

The +hamma is 3hat pushes or pulls as to goodness and peace6 The green light is the +hammaarising in a heart that/s clean and pure6 Right no30 have our minds entered the


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it in another 3ay8 the mind is cool and re"reshed li#e a lotus blooming in the middle o" a pond6 It/ssurrounded by nourishing 3ater0 cool and 3ith an appealing scent6 I" you/re sitting here in themeditation hall 3ithout any hindrances in the mind0 it/s li#e a lotus in the middle o" a pond6 This isalso called the


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putting our mind into good shape6 For instance0 3hen the eye sees something that isn/t good0 ourmind is in good shape6 The ear hears something that isn/t good0 yet our mind is in good shape6The nose smells an aroma that isn/t good0 the tongue tastes a "lavor that isn/t good0 the bodytouches a tactile sensation that isn/t good0 yet our mind is still in good shape6 This is calledsupatipanno0 practicing rightly6 7hen 3e #eep the mind straight on the right path0 that/s calledu*u>patipanno0 practicing straight"or3ardly6 7hen 3e bring the mind to the level o" insightmeditation0 attaining the transcendent0 that/s =aya>patipanno0 practicing "or the sa#e o"#no3ledge6 As "or samici>patipanno0 practicing master"ully0 that means ma#ing our goodnesseven better and better6 For example0 3hen de"ilement arises in the heart0 3e have to use the+hamma to pen it in6 +e"ilement is li#e a rabid dog running around in misery6 7hoever it sees0 itruns right up to bite indiscriminately0 until eventually it gets #illed or "alls do3n dead on its o3n6 Inthe same 3ay0 3hen our de"ilements arise 3e have to pen them in


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dhana)6 I" 3e see a "orest o" marsh tress0 3e can put them to use6 7e can cut them into "ire3oodto use ourselves or sell in the mar#et6 I" the land is a tangle o" 3eeds0 3e can clear it and turn itinto "ields6 I" 3e don/t let it lie "allo30 it/s sure to yield crops6

Falling "or visions is also called :s#e3ed perception6: The right 3ay to act 3hen you see a visionis to remember to evaluate it and then let it go in line 3ith its true nature6 +on/t latch onto 3hatyou see0 because all things are inconstant6 I" you/re born poor0 you su""er "rom your desire to berich6 I" you/re born rich0 you su""er in loo#ing a"ter your possessions0 a"raid that they/ll 3ear out0a"raid that you/ll get cheated out o" them0 a"raid that thieves 3ill brea# in and steal them6 There/snothing certain or dependable at all6 The same holds true 3ith visions6 So 3hatever you see0 youhave to let it go in line 3ith its nature6 Leave the trees in the "orest0 the grass in the meado3s0and the rice in the "ields6 I" you can do this0 you can be at your ease0 because you #no3 3hat it/sli#e on land0 3hat it/s li#e in the 3ater0 3hen to get in and 3hen to get out6 nce you/re s#illed0you can travel on 3ater or land0 at ease in every 3ay6 9ou can go "or3ard or bac# 3ithout anyobstacles6 This is called lo#avidu0 #no3ing the 3orld6 9ou can stay 3ith 3hat you #no30 but you/renot stuc# on it6 9ou can live in the ocean 3ithout dro3ning6 9ou can live in the 3orld 3ithoutgetting sun# in the 3orld ; li#e a lotus lea" in the 3ater8 the 3ater doesn/t seep into the lea" at all6

Fabricated things belong to no one0 have no one in charge6 I" you contemplate them and let go o"them in line 3ith their nature ; in the same 3ay that you put do3n a #ni"e0 3ithout holding onto it

; the mind 3ill reach an important point8 the level o" the radiant mind6Right Action0 Right Resultovember @@0 @DEC

The +hamma is something constant and true6 The reason 3e don/t see the truth is because 3e/real3ays spinning around6 I" 3e/re riding in a car0 3e can/t clearly see the things that pass near byus on the road0 such as ho3 big the stones on the ground are0 3hat color they are6 7e loo# attrees0 mountains0 and "ields0 and they all seem to be on the move6 I" 3e/ve been in a car sincebirth0 3ithout stopping to get out and 3al# around on our o3n0 3e/re sure to thin# that cars run0trees run0 and mountains run6 The "act is0 though0 that the truth and our spinning around aren/t inline 3ith each other6 The running lies in us0 in the car0 not in the trees or mountains6

5verything that/s +hamma stays "irm and constant6 That/s 3hy it/s called the truth6 7hatever isn/t

true0 isn/t +hamma6 In the area o" the +hamma0 one o" the $uddha/s highest aims 3asdiscernment6 He 3asn/t *ust out a"ter a sense o" peace and ease0 "or simple peace o" mind isn/treally peace"ul0 isn/t really ease"ul0 isn/t really rest"ul6 It still has some unrest mixed in 3ith it6 Thehighest happiness lies above not only peace o" mind0 but also above discernment as 3ell6

%ost o" us0 3hen 3e "eel at peace and at ease0 tend to get heedless and careless6 As a result 3edon/t develop any discernment6 7e can ta#e a lesson "rom the people o" Bapan8 their land is poor0their crops gro3 slo3ly0 and the landscape is "ull o" volcanoes6 As a result0 the people have toexert themselves to ma#e a living and al3ays be on the alert0 ready to evacuate 3henever there/sdanger6 This is 3hy they/re so active and intelligent0 solving all their di""iculties so that they canbring progress to their country6 'eople 3ho have it easy0 though0 tend to be stupid0 because theyhave no sense o" ho3 to exert themselves to get rid o" su""ering6

'eople no3adays have studied a lot0 but they/re still stupid6 Stupid in 3hat 3ay Stupid in thatthey don/t #no3 ho3 to "ix their o3n rice0 se3 their o3n clothes0 or 3ash their o3n clothes6 Theydon/t have any s#ills6 The time 3ill have to come 3hen this causes them to su""er and "all intodi""iculties6 %ost o" us Thai people complain that "oreigners are ta#ing over our economy0 butactually the "ault lies 3ith our o3n stupidity6 7e can/t even ma#e one big toe/s 3orth o" happiness"or ourselves0 and instead sit staring o"" into the distance6 ther people run and *ump and doeverything necessary "or the sa#e o" their happiness0 but 3e *ust sit around and create di""iculties"or our "amilies6 Then0 3hen 3e su""er0 that opens the 3ay "or corruption6 7e get up "rom a mealand don/t 3ash our o3n dishes or put them a3ay6 I" all our discernment is in #no3ing ho3 to eat0ho3 3ill 3e ever get any3here This is 3hy the $uddha taught the +hamma both in terms o"


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causes and results0 s#ills and their re3ards6 He taught "irst about things that lie immediatelyaround us6 nce 3e put ourselves into good shape0 it 3ill spread to help everyone 3ho comesa"ter us6 7hatever causes0 3hatever s#ills0 3ill give rise to peace0 ease0 and convenience "orourselves0 3e have to do6 The results are sure to "ollo36

n the good side0 virtue is a cause "or concentration6 oncentration is a cause "or discernment6n the bad side0 su""ering comes "rom craving6 And 3hat does craving come "rom From our o3nstupidity6 It/s because 3e/re stupid in so many 3ays that 3e su""er so much6 7hen craving arises0it damages people all around us6 This is 3hy 3e should develop the causes "or happiness andease0 so as to prevent these #inds o" dangers ; "or 3hen di""iculties arise0 the mind 3ill startspinning in all sorts 3ays that 3ill cause us to su""er6

For this reason you should examine yoursel" 3henever you get the chance0 at all times6 I" youstart "eeling ill at ease0 you should trace bac# to the causes6 As# yoursel"0 :7hat have I beendoing since I got up this morning 7hat have I been thin#ing about: 7hen you try to cut do3n atree but can/t cut all the 3ay through0 you have to loo# at your machete to see i" it/s nic#ed or dull6I" you try to cut the tree do3n 3ith your teeth0 you 3on/t get any3here6 9ou have to trace bac# tothe causes o" your problems i" you 3ant to "igure out ho3 to solve them6 7hen you do that0 allyour di""iculties 3ill vanish6

2no3ledge has to come "rom the discernment 3e give rise to 3ithin ourselves6 The lo3est or3ea#est level o" discernment #no3s neither causes nor results6 The middle level #no3s results3ithout #no3ing their causes0 or causes 3ithout #no3ing their results6 The highest level o"discernment #no3s causes be"ore they give rise to their results6 In other 3ords0 you #no3 3hat#ind o" results you/ll get "rom your actions6 $ut most o" us don/t even #no3 3hat causes 3e/recreating0 3hich is 3hy the results 3e get aren/t good at all6 7hen 3e 3ant to progress in li"e0 3ehave to give rise to the causes "or peace and ease6 In other 3ords0 3e have to practicemeditation in line 3ith the "actors o" the noble path6

Samma>#ammanta0 right action0 is the cause "or peace and ease6 ur actions come in all sorts o""orms6 The 3ay 3e stand is an action6 The movement o" the body is an action6 The actions0 thevarious #inds o" 3or# in the 3orld0 re


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and body are "ull0 you "eel a sense o" ease6 Rapture and pleasure are thus the results o" directedthought and evaluation6 +irected thought and evaluation thus count as right action6 The principleo" cause and e""ect applies to all your activities0 both inside and out6

The reason 3e su""er is because 3e eat6 Ho3 is eating su""ering $ecause 3e never can get "ull6The body isn/t "ull? the mind isn/t "ull6 It never has a sense o" enough 3ith its preoccupations6 Thisgives rise to hunger6

$ut 3hen the mind stops 3orrying about eating0 and instead stays 3ith its right actions0 then youcan be at your ease6 Sometimes0 3hile you meditate0 you "ocus on the cause0 the sense o"seclusion0 3ithout any thought "or the results6 Sometimes you stay 3ith the results0 vihara>dhamma0 the ease o" staying in the home o" the mind6 5ven though the 3or# this rego o" both6 That/s 3hen you see that ease on theconventional level0 "rom the point o" vie3 o" the +hamma0 is a "alsehood ; "or there/s an ease onthe ultimate level that/s true6lean 1 lear

August .0 @DE

The happiness to 3hich every human being aspires is attained solely through the heart6 Some o"these "orms o" happiness0 though0 aren/t clean or clear6 The happiness that is clear and clean is

the highest happiness in the $uddha/s teachings0 in other 3ords0 nibbana6 Any "orm o" happinessaside "rom this is neither clean nor clear6

For the mind to attain happiness it has to depend on the +hamma as its "oundation6 This is 3hythe $uddha taught us to become ac


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Ta#e the $uddha as an example8 7hen he 3as still a lay person0 he 3as the son o" a po3er"ul#ing 3ith great 3ealth and a large "ollo3ing6 His palace 3as enormous6 He had everything hecould 3ish "or0 3ithout the least thing lac#ing6 $ut even then0 he sa3 that this sort o" happiness3as li#e a ripe banana on a tree8 there/s no 3ay it could escape "rom the bea#s o" the ha3#s andravens 3ho 3anted to eat it6 This is 3hy he abandoned his great 3ealth and 3ent "orth in searcho" a happiness lasting and true ; in other 3ords0 the path to release "rom su""ering6 7hen he"ound it0 he #ept exclaiming in his heart0 :7hat bliss! 7hat bliss!: 5ven though there 3ere times3hen he had to encounter situations that 3ere di""icult to bear ; "or instance0 3hen there 3erehardships in gaining "ood or in the external conditions o" his li"e ; he never sa3 these things astroublesome in any 3ay at all6 He #ept repeating to himsel"0 :7hat bliss! 7hat bliss!: to the point3here he 3as rumored to be cray6

Still0 3hen he had "ound a happiness this true0 he naturally "elt compassion "or the stupidity o"human beings and other living beings at large 3ho still #ept themselves sun# in su""ering in sucha piti"ul 3ay 3ithout #no3ing the means "or gaining release "rom it6 Feeling this compassion0 the$uddha thus 3andered "rom city to city0 village to village0 to teach people the +hamma and the3ay to practice by 3hich they could release themselves "rom su""ering and reach the same #indo" happiness he had "ound himsel"6 7hen people listened to the $uddha/s +hamma0 many o"them gained conviction and con"idence in 3hat he taught6 So they put it into practice to the point3here they attained many o" the highest levels o" happiness6 They then brought their children0

grandchildren0 and "riends to hear the $uddha/s +hamma0 and so ever>increasing numbers o"people sa3 the results appearing in their hearts6 This is ho3 the $uddha/s teachings spread "arand 3ide in every direction6 At present0 $uddhism seems to be most predominant in Thailand0 inthat those 3ho respect the $uddha/s teachings are "ound in every level o" society0 "rom the lo3estto the highest6 The study o" the +hamma is "ound on every level "rom the lo3est to the highest6The same is true o" the practice o" the +hamma8 it occurs on lo3 levels0 intermediate levels0 up tothe highest level6 The lo3est levels are those o" us sitting here training ourselves in meditation6The intermediate levels start 3ith the attainment o" stream>entry on up6 n the highest level arethe arahants6 9ou have to be very observant to #no3 this6 There are lots o" people on the lo3levels0 but only a "e3 on the intermediate and highest levels6 The really lo3 levels are those 3ho3ant to develop goodness but 3hose motivation is bad6 In this 3ay our practice depends on 3hat3e 3ant to choose8 +o you 3ant to eat leaves0 "lo3ers0 or the actual "ruit

I" 3e 3ant the #ind o" intelligence that can gather "lo3ers and "ruit to eat0 3e have to use ourdiscernment ; the inner brightness called the eye o" the mind0 or the inner eye6 As "or the outereye0 that/s the eye o" "lesh6 For the brightness o" the inner eye to arise and see the truth0 3e needconcentration6 The outer eye #eeps deceiving the mind all the time0 ma#ing us see things in this3ay or believe things in that6 This is 3hy the $uddha taught us to develop the inner eye so thatour vision can penetrate "ar6

There are actually t3o parts to each person6 The outer part is the body? the inner part is the heartand mind6 The outer part is li#e a puppet or a manne


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evil at all6 For example0 i" 3e murder or steal0 the body doesn/t go to hell6 o matter ho3 muchgood 3e do0 the body doesn/t go along 3ith us to heaven6 The mind 3e can/t see8 that/s 3hatgoes6 7e can/t see the process o" its going0 but it/s nevertheless capable o" moving "rom place toplace6 The act o" going to the good or bad destinations is entirely an a""air o" the heart and mind6This is 3hy those 3ho train their o3n hearts and minds are said truly to love themselves6 Those3ho don/t train their o3n hearts and minds are said to be in a place o" dar#ness0 or una3areness6

7hen the light o" a3areness0 or cognitive s#ill0 arises in the mind0 the mind 3ill have the arms0legs0 hands0 and eyes it needs to succeed in its aims6 I" it doesn/t have this a3areness0 it/s in somuch dar#ness that it can/t see anything at all6 It has to depend totally on the body6 $ut 3hen youpractice so as to give rise to the eye o" the mind0 you/ll see that the body is one thing0 the mindanother6 They/re not one and the same6 At the moment0 our minds are still li#e children0 3hich is3hy 3e have to depend on the body to be our guardian6 $ut once the mind is trained0 it 3ill gro3into an adult and be able to let go o" the body6 The nature o" children is that they still have todepend on their guardians6 $ut once a child is raised to adulthood0 it can go out on its o3n3ithout the guardian6 There/s no need to carry the child around any more6 I" 3e don/t #no3 ho3 totrain the mind0 it/ll simply stay at the childish level6 The reason 3e all su""er so much in our lives isthat our minds are still children6

This is 3hy the $uddha taught us to "ind the +hamma as a re"uge or shelter "or the mind6 At

present our minds don/t have a home to stay in6 o matter 3here 3e sit or lie do3n0 the mind3on/t stay put6 The only thing that does stay put is the body6 And this is 3hy the mind #no3s nohappiness0 li#e a person 3ho al3ays has to #eep 3andering 3ithout rest0 tired and hot "rom thesun6 The phrase0 :home "or the mind0: here means the "oundation o" concentration6 Bust as aperson 3ith lots o" possessions but no sa"e place to #eep them can "ind no rest0 in the same 3aypeople 3ith no concentration ; the "oundation "or the mind ; can/t "ind any peace no matter ho3many meritorious things they do6 This is 3hy 3e should train the mind to attain concentration6Training the mind is li#e eating a meal8 3hen you/ve "inished eating0 you have to 3ash the dishesand put them a3ay in an orderly "ashion0 so that the next time you 3ant to eat you/ll have themright at hand6 7hen 3e 3ant to use the mind in any o" our activities0 3e have to #eep 3ashing itand putting it in order in *ust the same 3ay6

Tell yoursel"0 3hile you/re sitting here0 that you/re on your 3ay to the shade o" a $odhi tree0 i6e60

the re"uge o" the $uddha0 +hamma0 and Sangha6 7hen you develop your inner goodness in this3ay0 you can/t entrust your mind to the 3orld0 to any people0 or any material things at all6 9ou/regoing to entrust it entirely to someone venerable6 In other 3ords0 you #eep your mind "lo3ing inthe recollection o" the $uddha 3ithout getting snagged on anything else6 4se your alertness tosurvey your heart and ta#e the body as your playground6 2eep mind"ulness al3ays in charge o"the mind0 thin#ing bud>dho 3ith the in> and out>breath6 9ou #no3 3hat the breath is li#e 3hen itcomes in? you #no3 3hat it/s li#e 3hen it goes out6 This is called getting established in therecollection o" the $uddha6 That/s the "irst step6

The second step is to clean up the mind6 9ou don/t "ocus on anything involved 3ith theHindrances0 such as loving this person0 hating that person0 li#ing and disli#ing0 good and bad6 9ouhave to be intent on releasing the mind "rom these things6 In this 3ay0 the +hamma 3ill arise inthe heart 3ith a cool sense o" relie"6 Then you can loo# at the cleanliness o" the mind0 to see

3hether the 3ay you live "rom day to day is clean or not6 $eing unclean means having a mindmixed up 3ith de"ilements6 As you sit here calming the mind0 don/t go thin#ing about sights0sounds0 smells0 etc60 in 3ays that lead to sensual desire0 ill 3ill0 or thoughts o" harm"ulness6 I"greed arises0 try to 3ash it a3ay6 +on/t let it arise again6 I" anger arises0 try to 3ash it a3ay6 +on/tlet it arise again6 The same holds true 3ith delusion6 Try to chase out every "orm o" evil6

This is called mental purity6 nce the mind comes to a stop0 that/s 3hen purity 3ill arise ; li#e atraveler 3ho stops and rests under the shade o" a tree6 His 3eariness 3ill disappear0 and he 3on/thave any s3eat6 'assion0 aversion0 and delusion are li#e s3eat that moistens and stains ourmind6 7hoever can stop s3eating in this 3ay ; by entering the shade o" the $odhi tree through


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practicing recollection o" the $uddha ; 3ill become clean li#e a person sitting under a tree67hen the mind is established in good


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"or aren/t constant6 That/s the "irst result6 The second is absentmindedness6 The mind thin#sabout other people0 other things0 and doesn/t stay 3ith the body0 doesn/t stay 3ith the present69ou/re li#e a person eating a meal6 9ou intend "or your hand to put rice in your mouth0 but yougae around absentmindedly6 9ou thin# you/re eating a spoon"ul o" soup0 but it turns out to be aspoon"ul o" pepper sauce6 9ou reach "or a s3eet but grab and bite into a clod o" dirt or a piece o"gravel instead6 r you can ma#e a comparison 3ith a blind person eating a meal6 A person 3ithgood eyesight sends you your "ood0 telling you that0 :This is rice6 This is curry6 This is a s3eet0:but you don/t ta#e note o" 3hat she says and so you get them all mixed up6 Then you go blamingher "or your o3n absentmindedness6

The third result o" not genuinely being intent is "orget"ulness6 9ou lose trac# o" your mind"ulness0lose trac# o" the breath0 lose trac# o" yoursel"6

All three o" these results are obstacles to the practice6 They/re signs o" not being sincere in yourduties6

There are t3o #inds o" #no3ing8 genuine #no3ing and deceptive #no3ing6 Genuine #no3ing is3hat stays right here and no3 3ithin you0 3ithout going any3here else6 9ou #no3 3hen you/restanding0 you #no3 3hen you/re lying do3n0 spea#ing0 thin#ing0 etc6 As "or deceptive #no3ing0that/s the #no3ledge going a"ter labels and perceptions6 Labels are an act o" #no3ing0 but they/re

not the #no3ing itsel"6 They/re li#e the shado3 o" #no3ing6 Genuine #no3ing is being mind"ul o"the present0 seeing causes and e""ects6 This is discernment6

For this reason 3e should each try to train ourselves to give rise to discernment0 the genuine#no3ing that 3on/t deceive us into "alling "or a mass o" su""ering6 7e do this by training the mindto stay "irmly in concentration0 by being mind"ul and circumspect in our breathing0 by being alert inour every movement0 by being genuinely intent in our duties0 and by sho3ing respect "or ourteachers and "or ourselves6 These are the "actors that 3ill lead us to the happiness and 3ellbeingto 3hich 3e aspire6Living in 'eace

August (K0 @DE

The +hamma is 3hat gives peace0 shelter0 and happiness to the 3orld6 I" the 3orld 3ere deprived

o" the +hamma0 3e couldn/t "ind any peace here at all6 I" people individually or as a group havethe +hamma constantly in their hearts0 they/re li#e "resh0 green grass gro3ing in a spring>"edmeado3 or mountain valley0 constantly 3atered by the rain6 I" people lac# the +hamma ; i"they/re evil or uns#ill"ul in their behavior ; they/re li#e grass in the dry season or in a desert0 lyingdead on the ground6 They have nothing to attract the hearts o" other people to li#e them orrespect them6 Instead0 they/ll simply get stepped all over and thro3n a3ay6 They/ll reap nothingbut su""ering and mis"ortune6

'eople 3ith the +hamma in their hearts are li#e trees 3hose "lo3ers are beauti"ul and "ragrant65veryone 3ants to be near them0 to associate 3ith them6 As "or people 3ho are shoddy in theirbehavior0 they/re li#e the #ind o" tree 3hose "lo3ers may be pretty but are surrounded by thorns0or have no "ragrance0 or are do3nright "oul smelling6 ther people are sure to detest them and3on/t 3ant to come near6

The +hamma can also be compared to the "lame o" a lantern0 3hich by its nature is dalingbright6 ur mind is li#e the globe around the lantern6 I" the globe hasn/t been 3ashed and iscovered 3ith soot0 then no matter ho3 bright the light o" the "lame may be0 it 3on/t be able toradiate that brightness outside o" the globe6 In the same 3ay0 i" our mind is clouded and obscured3ith evil intentions0 then no matter ho3 much good 3e try to do0 it 3on/t be clean or pure becauseour hearts are still soiled 3ith de"ilements in the same 3ay that the soot soils the globe o" thelantern6

7e/ve come to this place0 3hich is a peace"ul place0 so 3e should try to be peace"ul and pure in


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our behavior8 pure in our 3ords and deeds0 and pure in our thoughts6 7hen 3e/re pure bothin3ardly and out3ardly li#e this0 3e "it in 3ith the peace"ulness o" the place6

'eace comes "rom causes and gives rise to results6 I" the causes aren/t present0 the results 3on/tcome6 The #ind o" happiness coming "rom a lac# o" peace"ulness lasts only as long as a


15/18


16/18

Still0 3hen it/s sub*ected to a lot o" "ire0 it degenerates6 Bust li#e the body8 3hen the body issub*ected to the "ires o" aging0 illness0 and death0 it degenerates6 7hen the mind is sub*ected tothe "ires o" de"ilement ; passion0 aversion0 and delusion ; it degenerates6 The more these threemasses o" "lame burn a3ay at the mind0 the more it degenerates in terms o" its goodness6 It/sbecause 3e have "ire burning the body and the mind "rom both sides0 that they end up having to"all apart and going their separate directions6 This 3e call the process o" birth and death6

So i" you 3ant happiness0 you have to train the heart to get rid o" its de"ilements6 nly then 3illyou be done 3ith birth and death6 $ut i" you 3ere to as# 3here that place o" no birth and no deathis located0 it 3ould be hard to point out6 Bust li#e pointing at an albino elephant or 3ater bu""alo toget a blind person to loo# at it8 it 3ould be a 3aste o" e""ort6 In the same 3ay0 describing the placeo" no birth and no death so that an ignorant person 3ould understand it is a 3aste o" time6 nly3hen you develop discernment 3ill you understand 3here people go a"ter they die0 and 3hetheror not there/s really a place o" no birth and no death6 This is because a person o" discernment hasan inner eye ; the =ana>ca##hu0 or eye o" #no3ledge6 7hat this means is that he or she hasseen the true +hamma6 That/s 3hat gives such a person the ability to understand this issue6 The$uddha said0 :7hoever sees the +hamma sees me6: In other 3ords0 3hen 3e see the +hammathat doesn/t die0 3e/ll be able to see those 3ho don/t die0 3hat it is that doesn/t die6 So 3hen 3ereach the +hamma that doesn/t die0 3e meet 3ith the place that doesn/t die6 As long as 3ehaven/t met 3ith that place0 3e have to #eep practicing so as to give rise to the eye o" the mind6

The problem is that even though most o" us have clear eyesight0 our minds are still dar# andblurry6 The +hamma o" the $uddha that 3e/re taught every day is li#e a lens "or casting somelight into the eye o" the mind0 so that 3e can "eel our 3ay along 3ithout "alling into pits or 3ells65ven then0 though0 our minds are still blurry6 This is 3hy 3e have so many di""ering opinions8 oureyes are still blurry ; but at least 3e/re not blind6 7e can still see vague shapes and shado3s6

There/s a saying8 samana=ca dassanam etam>mangalamuttamam6 :Seeing a contemplative isthe highest blessing6: 7hat this means is that 3hoever sees a noble one ; a stream>enterer0 aonce>returner0 a non>returner0 or an arahant ; sees a grand auspicious sight6 $ut you really haveto see a genuine noble one "or this to be true6 So 3here are you going to loo# "or a noble one7hat sorts o" "eatures help you recognie a noble one I" you loo# at a noble one "rom theoutside0 there/s no 3ay you can #no3 "or sure6 The only 3ay to #no3 "or sure is to practice the

+hamma so as to give rise to the


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.) mano>sa=cetanahara0 the "ood o" mental intentions0 i6e60 setting the mind on an ob*ect6

A person 3ithout a sense o" moderation in "ood is li#e an ill person 3ho doesn/t #no3 3hat "oods3ill aggravate his illness6 He/s bound to have a short li"e and an early death6 ot only that0 healso creates burdens "or the people around him8 his parents0 spouse0 children0 and relatives6They/re put to all sorts o" trouble6 7hen he dies0 they have to "ind the money to pay "or the "uneraland ma#e merit to dedicate to him6 $e"ore he dies0 they have to pay "or medical care6 The doctorsand nurses have to loo# a"ter him until 3ay late into the night0 giving him medicine0 cleaning uphis urine and "eces0 all #inds o" things6 $ut i" you gain a sense o" ho3 to loo# a"ter yoursel" andare care"ul about ho3 you consume your "ood0 you/ll have "e3 diseases6 9ou yoursel" 3ill be atease0 and the people around you 3on/t be burdened6

The "ive Hindrances are li#e germs6 I" they get established in your heart0 they/ll multiply andspread and eat a3ay at your heart continually0 to the point 3here you mind "alls to such a lo3level that you can/t li"t it up again6

The "ood o" consciousness means the consciousness at the six sense doors that arises 3hensights stri#e the eyes0 sounds stri#e the ears0 and so "orth6 'leasing sights are li#e sugar0molasses0 or honey0 3hich are sure to be teeming 3ith ants0 gnats0 and "lies6 +isagreeable sightsare li#e "ilth8 In addition to carrying germs0 they/re sure to attract all sorts o" other bad things0 too0

because they/re cra3ling 3ith "lies and 3orms6 I" 3e don/t notice the ants0 "lies0 and "ilth0 3e/ll goahead and eat the "ood ; and it 3ill be toxic to our health6 Li#e a person 3ithout any teeth 3ho"inds chic#en bones in his "ood8 he can/t che3 them0 so he tries to s3allo3 them 3hole and endsup 3ith his eyes bulging out o" their soc#ets6 I" you aren/t discerning0 you/ll gobble do3n the "ilthtogether 3ith the 3orms and smelly parts0 and the sugar together 3ith the ants and "lies6

So you have to pay care"ul attention6 $e"ore you eat0 loo# to see 3hat you can handle and 3hatyou can/t0 3hat you have to be 3ary o" and 3hat you don/t6 This is called having a #ni"e and achopping board "or your "ood6 7hen you examine things "or yoursel" in this 3ay0 you/ll get to eat"ood that/s 3ell prepared and coo#ed ; not li#e a monster that eats things ra36 I" you don/texamine things0 you/ll misunderstand 3hat/s happening0 thin#ing that good things are bad0 andbad things are good6 The mind 3on/t be clear about these things because you lac# mind"ulnessand discernment6 9ou/ll s3allo3 toxic "ood right into your heart6 This is called being very greedy0

very deluded0 because you/re careless in your eating0 and this creates haards "or your heart6

The same holds true 3ith the "ood o" ear>consciousness6 The sounds you li#e are li#e sugar ordelicious s3eets6 The sounds you don/t li#e are "ood that/s rotten and spoiled6 I" you don/t usediscernment0 don/t use restraint0 and don/t pay proper attention0 you/ll end up eating "ood that/s allrotten and 3ormy6 7hatever/s s3eet you/ll s3allo3 do3n 3hole0 and all the ants0 3orms0 and "lies3ill go do3n 3ith it6 This 3ill cause pain and trouble "or your intestines0 and turmoil "or your heart69our heart is already in poor health0 and yet you go gobbling do3n things that are toxic6 7henthis happens0 no one can cure you but you yoursel"6

The same thing applies in the area o" the nose0 tongue0 body0 and mind6 7hatever "ood you planto s3allo30 you "irst have to pay care"ul attention0 as mon#s do 3hen they chant the passage "orre"lection be"ore using any o" the "our re


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discernment0 3ho allo3 themselves to get overcome 3ith greed and hunger0 3ill eat everything83ings0 tails0 bones0 "ins6 The things they li#e get stuc# in their hearts6 The things they don/t li#eget stuc# in their hearts6 7herever they go0 it/s as i" they have bones stuc# in their throats6 $ut i"3e have virtue0 concentration0 and discernment in our consumption o" the "ood o" consciousness0it/s as i" 3e have a "ire0 a stove0 and a #ni"e to prepare our "ood the right 3ay6

The next #ind o" "ood is the "ood o" mental intentions6 I" 3e set our hearts on the 3rong things0 itcan be toxic to us6 I" you sit here thin#ing about someone you hate or 3ho ma#es you angry0telling yoursel" that i" you meet that person you/ll have to say this or that0 this is called setting yourheart on the 3rong ob*ect6 I" you set your heart on the right things0 it 3ill "lo3 in the right direction6Forget"ulness and delusion 3on/t be able to arise6 For instance0 you can thin# about the virtues orthe generosity you/ve practiced0 or about your teachers6 This is called setting your heart on theright ob*ect6 The heart 3ill begin to blossom6 Bust li#e the people in the time o" the $uddha8 3hentheir hearts 3ere inclined to3ard recollection o" the $uddha0 +hamma0 and Sangha0 they enteredthe re"uge o" the noble attainments6 For this reason 3e should incline our hearts to3ard thepeople or things that 3ill cause our hearts to "lourish and gro36 This is 3hat 3ill give them thestrength they need to gain release "rom the Hindrances0 3hich are li#e curtains o" "og0 or li#e3orms that s3arm over and eat a3ay at the heart6 This is 3hat 3ill give us the strength to shootour 3ay up to the paths and "ruitions leading to nibbana6 In this 3ay 3e/ll be good coo#s "orourselves6 $ut i" 3e don/t #no3 ho3 to chop0 boil0 or "ry our o3n "ood0 3e/ll have to eat it ra30 *ust

li#e a monster6

The third mouth"ul o" "ood is the "ood o" contact6 7hatever sights come in by 3ay o" the eyes03hatever sounds come in by 3ay o" the ears0 3hatever smells comes in by 3ay o" the nose0 andso "orth0 you have to be care"ul6 'ay attention at all times to 3hatever 3ill be o" use0 and avoidanything poisonous6 7hatever 3ill be meritorious or s#ill"ul0 even i" it may be pain"ul0 you have toendure and stic# 3ith it0 as 3hen you have to endure heat0 cold0 or rain in the practice6 As "oranything that 3ill be uns#ill"ul0 you have to sha#e it right o""6 The same applies to the ideas thatma#e contact in the mind6 7hen you can act in this 3ay0 good "ood 3ill #eep "lo3ing in to bene"ityour eyes0 ears0 nose0 tongue0 and body0 and 3ill seep in to bathe your heart6 9ou/ll be secluded"rom evil0 secluded "rom de"ilements6 Adhicitte ca ayogo8 9ou/ll be committed to the heightenedmind6 %ind states heading to the level o" the lo3er realms 3ill disappear0 and those o" the nobleones 3ill arise in their place6 The mind 3ill be in a "irm steady state0 heading straight "or nibbana6

That/s ho3 it gets beyond the reach o" the "ires that consume the cosmos6reative ommons License,(--. %etta Forest %onastery6The text o" this page &:Starting ut Small8 A ollection o" Tal#s "or $eginning %editators &'ort"olio():0 by %etta Forest %onastery) is licensed under a reative ommons Attribution>onommercial K6- International License6 To vie3 a copy o" the license0 visithttp8creativecommons6orglicensesby>ncK6-6 +ocuments lin#ed "rom this page may be sub*ectto other restrictions6 Transcribed "rom a "ile provided by the translator6 Last revised "or Access toInsight on .- ovember ([email protected] to cite this document &a suggested style)8 :Starting ut Small8 A ollection o" Tal#s "or$eginning %editators &'ort"olio ():0 by A*aan Lee +hammadharo0 translated "rom the Thai byThanissaro $hi##hu6 Access to Insight &Legacy 5dition)0 .- ovember ([email protected](6html 6

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