perceivecanletgo

InnerStrength&PartingGiftsTalksbyAjaanLeeDhammadharo(PhraSuddhidhammarasGambhramedhcariya)TranslatedfromtheThaiby≥hnissaroBhikkhu(GeoffreyDeGraff)forfreedistribution2ContentsINNERSTRENGTHIntroductionI.
InnerWealthTheLastSermonAMindofPureGoldFabricationsTheTreeisintheSeedTheLessonsofUnawarenessII.
InnerSkillTheABC'softheBreathAstheMindTurnsMentalPower,StepbyStepObserve&EvaluateTheRefinementsoftheBreathTheDirectPathKnowledge&VisionComingHomeIII.
InnerReleaseTheTruth&itsShadowsBeyondRight&WrongPointZeroPARTINGGIFTSIntroductionCrossingtheOceanofLifeTheDemonsofDefilementKnowledgeConsciousnessesGlossary3InnerStrength4IntroductionThesixteentalkstranslatedhereareactuallyreconstructionsofAjaanLee'stalksmadebyoneofhisfollowers—anun,ArunAbhiva—basedonnotesshemadewhilelisteningtohimteach.
Withafewexceptions—thetalksdated1958and1959,whichwereprintedafterAjaanLee'sdeath—allwerecheckedandapprovedbyAjaanLeeandprintedinavolumeentitled,TheWaytoPracticeInsightMeditation,CollectedfromFourYears'Sermons,orFourYears'Sermonsforshort.
Theentirevolumerunstomorethan600pagesintheThaioriginal,thefirsthalfconsistingofaphorismsandshortpassages,thesecondhalfofreconstructions,somefairlyfragmentary,othersmorecomplete.
TheselectionhereconsistsofallthereconstructionsinFourYears'Sermonsthatdealdirectlywiththetechniquesofbreathmeditation,plusanumberofpassagesdealingwiththevaluesunderlyingitspractice.
Toreadthesetalksis,ineffect,toeavesdroponAjaanLeewhileheisteachingotherpeople.
Thispointisworthbearinginmind.
AjaanLee'sremarksaredirectedatpeoplewhosebackground,preconceptions,andexperiencesinthepracticemayormaynotcoincidewithourown.
Forthisreason,hiscommentsshouldbereadselectively.
Inparticular,hisdescriptionsofthebreathsensationsinthebodyandhowtodealwiththemtouchonamatterverysubjectiveandsubjecttochange.
Thewaythesesensationsareexperiencedvarieswidelyfrompersontoperson,andevenwiththesamepersoncanchangeradicallywithtime.
ForsomeonewithaWesternbackground,AjaanLee'sexplanationsofthesesensationswillsoundstrange.
TheyarebasedpartlyonThaiphysiology,whichunlikeWesternphysiologydescribesphysicalprocessesastheyfeelfromtheinside,intermsoftheirfourbasicproperties(seedhtuintheGlossary),ratherthanastheycanbemeasuredfromtheoutside.
Sinceinmeditationweareexploringthebodyandmindfromtheinside,wewoulddowelltofamiliarizeourselveswiththisapproachandnotdismissitforitsstrangeness.
Inanyevent,AjaanLee'scommentsarebestreadasfoodforthought—pointingoutanareatobeexplored,suggestingvariouswaystounderstandanddealwithit—andnotashardandfastrules.
Meditationisanartandaskill,tobemasteredbyusingone'sownpowersofdiscernment,sensitivity,andobservationwhilepracticingit,andnotbyadheringblindlytoanysetsystemofinstructions.
AnotheraspectofthesetalksthatdeservescommentisthefrequentuseofPliwordsandphrases.
Formanyreaders,theywillbeunfamiliar;forAjaanLee'slisteners,though,theywerenot.
TheycomemostlyfromchantsthatmanyThaiBuddhists—layandordained—repeatdaily,orthatmonkschantatceremoniesinmonasteriesandhomes.
FormanyThaiBuddhists,thechantsandthetermsareBuddhism,andsoAjaanLeemakesreferencetothemtoshowthat5theyrevealtheirtruemeaningsonlywhenrelatedtotheexperienceofthepractice.
Forthereaderunfamiliarwiththeseterms,Ihaveprovidedaglossaryexplainingthemoreimportantonesattheendofthecollection.
Theremainingtermscanbeadequatelyunderstoodfromtheircontextor,ifnot,passedoverasstylisticdevices—ofinteresttopeoplealreadyacquaintedwiththem,butbynomeansnecessaryforunderstandingthemeaningofwhatisbeingsaid.
IhopethattheseobstaclestoeavesdroppingonAjaanLeewillnotbedeterrent,forthetalksincludedhereareamongthosethatIpersonallyhavefoundmostusefulandinspiringmyownpractice,andmyhopeisthatotherswillfindthemusefulintheirs.
≥hnissaroBhikkhu(GeoffreyDeGraff)MettaForestMonasteryValleyCenter,CA92082-1409USA6I.
InnerWealthTheLastSermon"OnFebruary19,1956,KhunNaiThawngmuanSiasakuninvitedPhraAjaanLeeDhammadharotodeliverasermonforKhunThaoSatyanurakinNekkhammaHouse,WatBoromnivas.
Thissermon—whichKhunThaoSatyalistenedtoquietly,withherhandsfoldedinrespectasshelayonhersickbed—wasthelastsermonsheeverheard.
Whenitwasover,Iapproachedherandsaid,'Ifyoudie,I'dliketojotdownthissermonandhaveitprintedtodistributeatyourfuneral.
'Shesmiledwithhereyes,noddedslightlytoshowherapproval,andasked,'Canyourememberitall''Notallofit,'Ianswered,'butatleastsomeofit.
'Soshereviewedafewofthepointsforme.
SheseemeddelightedandmovedbythetasteoftheDhammaallthewhileshespoke.
ThusIhavewrittenoutthissummaryofwhatIcanrememberofthesermon.
"namotassabhagavatoarahatosamm-sambuddhassa.
yudobaladodhro'ti.
NowIwilldiscussapointfromtheBuddha'steachingsforyoutolistentobrieflyasameansoffosteringstrengthofbodyandstrengthofmind.
Allofusliveindependenceonstrengthofbodyandstrengthofmind.
Withoutthesetwothings,lifecouldn'tlast.
Strengthofbody,nomatterhowmuchwemayfosteritwiththefournecessitiesandwithworldlywealth,can'thelpbutwasteawayandvanishbyitsverynature.
Itcan'tescapefromaging,illness,anddeath.
Andforstrengthofbodytoexist,itneedshelpfromstrengthofmind.
Butstrengthofminddoesn'tneedtodependonthefournecessitiesorworldlywealth;anditdoesn'tneedtodependonstrengthofbodyatall.
Itcangetalongsolelyon'noblewealth.
'Sostrengthofmindismoreimportantthanstrengthofbody.
Peoplewhodon'thaveenoughstrengthoftheirownhavetostartoutbyhopingtodependonothersuntiltheyreachthepointwheretheycanstandontheirown.
Independingonothers,wehavetobecarefulinchoosingagoodmainstay,inlinewiththePliphrase,asevancablna,paitnacasevan:Wehavetochoosegoodpeopletoassociatewith.
Ifweassociatewithwisepeopleandsages,they'llteachustobegood.
Ifweassociatewithfools,we'llsufferforit.
Sosearchingforamainstayofthissortdoesn'trankasbeingreallygood,becauseit'slikeshootingabird:Wemighthititonthewingoronthetail.
Ifwereallywanttoberightontarget,wehavetodependonanothersortofmainstay:atthiattanontho,wehavetodependonourselves.
ThissortofmainstaytheLordBuddhapraisedasbeingthehighestbecauseitwillteachusto7haveasenseofourowngoodandbadactions—'kammassako'mhi'—andwewon'tneedtogopinningourhopesonotherpeopleanymore.
Tocreatethissortofmainstay,wehavetodevelopfivequalities—conviction,persistence,mindfulness,concentration,anddiscernment—whicharecalledbala,orstrengths,thatwillhelpgiveusthestrengthofmindtostridetowardthegood.
Allfiveofthesequalitiescanbegatheredundertheheadingsofvirtue,concentration,anddiscernment.
Convictioncomesundervirtue;persistence,mindfulness,andconcentrationcomeunderconcentration;anddiscernmentisdiscernment.
Tohaveconvictionistantamounttohavingwealth.
Virtueislikeawhitecloththatenwrapsthebodyandmakesitbeautiful,justasthepetalsofalotusenwrapthescentofitspollen.
Virtueistheactofabandoningthatcutsawayevilandcorruptionfromourdeedssothatourdeedswillbehonestandupright.
Thisisvirtue,butit'snottheultimategood.
Whenourbodyhasvirtue,ourmindneedsrectitudetogowithit.
Persistencemeansdiligence,determination,perseverance,beingaudaciousandunrelentinginwhatwedo,soastobestronginprogressingtowardwhatisgood.
Mindfulnessmeanscareandrestrainttomakesurethatourthoughts,words,anddeedsdon'tgooffthemark;beingconsciousofgoodandevilsothatourbehaviordoesn'tfallintowaysthatarebadandunwise.
Concentrationmeanskeepingthemindfirmlycenteredinasingleobject—thedirectpath(ekyana-magga)—notlettingittip,lean,orwaverundertheinfluenceofitspreoccupations,whethergoodorbad,pastorfuture;keepingthemindhonestandupright.
Allthreeofthesequalitiesformtherectitudeofthemindthatabstainsfromthoughtsofsensuality,ill-will,andharm.
Thisistermedtheresolveofrenunciation(nekkhamma-sakappo):Themindisn'tpleasedordispleasedwithsensualmoodsorsensualobjects,whethergoodorbad.
Thisisamindgoneforthfromthehomelife.
Whetherornotweordain,whetherweliveathomeorinamonastery,we'reclassedashavinggoneforth.
Thenextquality,whichtheBuddhaclassedasthehighestgood,isdiscernment.
Oncewehavevirtueandconcentration,discernmentwillarisefromthemindinthefirst,second,third,andfourthlevelsofjhna.
ThisisthelightofdiscernmentthatenablesustoseetheDhammabothwithinusandwithout.
Wecanseeourselffrombothsides.
Wecanseethattheaspectthattakesbirth,takesbirth;andthatthereisalsoanaspectthatdoesn'ttakebirth.
Theaspectthatages,ages;andthereisalsoanaspectthatdoesn'tage.
Theaspectthat'sill,isill;andthereisalsoanaspectthatisn'till.
Theaspectthatdies,dies;andtheaspectthatdoesn'tdie,doesn'tdie.
Thisischange-of-lineageknowledge(gotarabh-a),whichseesbothsides,likehavingtwoeyes.
Whicheversidewelookat,wecansee,butwearen'tstuckoneitherside.
Wesimplyknowthingsinlinewiththeirnatureasfabrications,thattheyhavetotakebirth,age,growill,anddie.
Thesefourfactshavemadearahantsofthemanypeoplewhohavecontemplatedthemandseentheirtruenatureclearlytothepointofworkingfreefromunawareness.
8Thenatureofthebodyisthatitflowsinonedirection—towarddecay—butthemindwon'tflowalongwithit.
Themindissuretoprogressinlinewithitsstrength.
Whoeverhasalotofstrengthwillgofar.
Whoevergetsstuckonbirthwillhavetotakebirth.
Whoevergetsstuckonagingwillhavetoage.
Whoevergetsstuckonillnesswillhavetobeill.
Whoevergetsstuckondyingwillhavetodie.
Butwhoeverisn'tstuckonbirth,aging,illness,anddeathisboundforastatethatdoesn'ttakebirth,doesn'tage,doesn'tgrowill,anddoesn'tdie.
Whenwecandothis,we'resaidtohavefoundahunkofnoblewealthinbirth,aging,illness,anddeath.
Weneedn'tfearpoverty.
Eventhoughthebodymayage,ourminddoesn'tage.
Ifthebodyisgoingtogrowillanddie,letitgrowillanddie,butourminddoesn'tgrowill,ourminddoesn'tdie.
Themindofanarahantissuchthat,evenifsomeoneweretobreakhisheadopen,hismindwouldn'tbepained.
***Whenthemindisinvolvedwiththeworld,it'sboundtomeetwithcollisions;andonceitcollides,itwillbeshakenandrollbackandforth,justasroundstonesinalargepilerollbackandforth.
Sonomatterhowgoodorbadotherpeoplemaybe,wedon'tstoreitupinourmindtogiverisetofeelingsoflikeordislike.
Dismissitcompletelyasbeingtheirbusinessandnoneofours.
***Thefivehindrancesarefivediseasesthatfastenonandeatintothemind,leavingitthinandfamished.
Whoeverhasconcentrationreachingdeepintotheheartwillbeabletokilloffallfiveofthesediseases.
Suchapersonissuretobefullinbodyandmind—freefromhunger,povertyandwant—andwon'thavetogoaskingforgoodnessfromanyone.
Theresultswe'llreceiveare:(1)We'llmakeourselvesrichinnoblewealth.
(2)IftheBuddhawerestillalive,he'dbesuretobepleased,justasaparentwhosechildiswealthyandself-sufficientcanstopbeinganxiousandthussleepinpeace.
Tosummarize:Worldlywealthiswhatfostersstrengthofbody;noblewealthiswhatfostersstrengthofmind.
SoIaskthatweallputthisteachingintopractice,trainingourselvesandpolishingourthoughts,wordsanddeedssothatthey'reworthyandpure,reachingthestageofnoblewealth,whichisthepathtothehighesthappiness:nibbna.
9AMindofPureGoldJuly,1958Themind,theBuddhasaid,islikegold.
Animpuremindislikegoldadulteratedwithvariousmineralsthatwillmakeithardandunmalleable.
Beforeitcanbeputtouseinanyway,itfirsthastobemelteddownanditsimpurities—thevariousadulterations—removedcompletely.
Onlythenwillitbegenuinegold,softandmalleable.
Ourmind,whichisadulteratedwithvariouspreoccupations,firsthastobeputintoshape,anditsimpurities—itsvariousdefilements—completelyremoved.
Onlythenwillitbeapuremind,becomingathingofsupremepowerandusefulness,likegenuinegoldmalleableenoughtobemeltedandpouredintoanythingatall.
Apuremindcanpouraroundtheworldwithoutgettingsnaggedandcanrollallarounditself,likeabeadofwateronalotusleaf,whichwillrollaroundwithoutseepingintotheleaf.
ThisiswhatismeantbyamindthatisDhamma.
Oryoumightcompareapuremindtogenuinebeeswax,whichdoesn'tneedfireinordertomelt.
Nomatterhowlargeorsmallalumpitmaybe,allitneedsisalittlesunlightorjustthewarmthofyourhand,anditwillbesoftandmalleableenoughforyoutoformitintoanyshapeatall.
Apuremindcanbeputtoeverysortofuseinlinewithyouraspirationsinjustthesameway.
ThisiswhytheBuddhataughtthateverysortofachievementdependscompletelyonthepowerofthemind.
Thingsthataregenuineorpure,eventhoughtheymaybesmall,cangiverisetoenormousresults,justasapieceofgenuinepapermoney—atinylittleslipofpaperwiththestateseal—canbeputtouseinallsortsofways.
Butifit'snewsprint,evenabushelofitwouldn'tbeabletobuyathing.
Inthesameway,apuremind—evenifwecanmakeitpureforonlyalittlewhile—cangiveresultswayinexcessofitssize.
Peoplewhoarereallyintentonpurifyingthemindmayevenliftthemselvesoverandbeyondtheworld.
Sowe'retaughtthatpeoplewhosemindsaren'tpure—regardlessofwhetherthey'vegivendonationsorobservedpreceptsbythetensorhundredsofthousands—maynotescapegoingtohell.
Atbest,theymaymakeitbackonlyashumanbeings.
Amindadulteratedwithbadpreoccupationswillhavetogotoabadbourn.
Amindadulteratedwithgoodpreoccupationsisboundforagoodbourn,asaheavenlybeing.
Apuremind,though,willgoaboveandbeyondallthis.
Forthisreason,youshouldfocusonwatchingonlyyourmind.
Don'tletyourattentiongoleakingoutyourears,eyes,nose,tongue,orbody.
Ifthemindismurky,makeitclear.
Keeptryingtochaseawayitsvariouspreoccupationsuntilthey'recompletelygone,leavingonlythegenuinegold:apuremind.
Setyourheartondoingitrightnow.
***Justaswehavetogiverisetogoodnessinouractions,wehavetogiverisetogoodnessinourmindsbylettinggoofphysicalandmentalphenomena,which10areaheavyload.
ThisiswhytheBuddhataught,bhrhavepacakkhandh:'Thefivekhandhasaretrulyaburden.
'Thebodyisheavierthanrock.
HowisitheavyIt'sbig.
Weighty.
Enormous.
Itsmouthcaneatcattlebytheherd,ricebytheton,andyetneverbefullforasecond.
Youhavetokeepfindingthingstostuffinitallthetime,whichisaburdentotheheart.
We'vebeenshoringupthisbodyeversincewewerelittleandredsothatitwillstaywithus,andyetitwon'tstay.
Whatdoesstayisnothingmorethanscraps.
What'sgoodleavesuscompletely.
Don'tgothinkingthatit'llstay.
Thepartthat'sleftloadsusdown,creatingstressandpain.
Sowe'retaughttoletgo.
Cga:Relinquishwhat'soutside,i.
e.
,thebody;andletgoofwhat'sinthemind,i.
e.
,itsvariouspreoccupationsthatfollowalongwiththeworld.
Ifwecanletgoofthesethings,we'llbelightinbodyandmind.
Andwhenwe'relightinthisway,wecanbeatourease.
Thenwecanconsiderfurtherthatallthesethingsfallunderthetruthsoftheworld.
Thatis,they'reinconstant,stressful,andnot-self.
Theymakeusmisconstrueeverything,justaswhenweletourselvesgetdupedintospendingourmoney.
Therearepeople,forinstance,whomakesugarwaterwithvariouscolorsforustodrinkat10,20,or30centsaglass.
Actually,it'snodifferentfromtheordinarywaterwedrink,butwehaveitallmisconstruedandthinkthatit'ssomethingspecial—sowe'llcomebacktospendmoremoneytodrinkitagain.
Thisisinconstancy.
It'slikewavesthatkeeprisingandfalling,causingustowaver,keepingusfrombeingstillandatpeace.
Whenweseethis,weshouldinclineourheartstowardbeingtrainedintheDhamma.
***Apersonwholetsthemindbedefiledislikesomeonewholetshischildrenplayinthemud:They'reboundtocausehardshipsfortheirparents,andnotonlythat,they'reboundtocausehardshipsforthemselves,becausetheyhavenolivelihood,nobasisforsettingthemselvesupinlife.
Soweshouldtrainourheartstobeadultsinordertooutgrowourdefilementsandcorruptions.
Weshouldn'tletourselvesgettiedupinworldlyaffairs,becausethey'regoodonlyfromage20to40.
Fromthatpointon,ourmouthgetssmallerandsmaller,oureyesgetsosmallwecanscarcelyopenthem.
Whateverwesaydoesn'tgetpastourlips.
Ourhandsgetsosmallthatwehavetogivethemaone-meterextensioncalleda'cane.
'Ourbackgetscrooked—andwiththebodysuretorundownlikethis,whatarewegoingtowantoutofitIt'senoughtomakeyouheartsick.
Soweshoulddevelopwhat'sgoodandbecomingwithinourselves.
Developgoodnessintonoblewealth.
Inotherwords,relinquishment(cga)andvirtue(sla)aretwothingsweshouldfosterinourheartssothatwecanbegintogrowup,unfold,andgobeyondbeingchildren….
Oncewe'vereachedthemiddleoflife,thingsstartgettingshorterandshorter,sowe'retaughtnottobecomplacent.
Whateverwillgiverisetoknowledge,weshouldstirourselvestopursue,likeachildwhostudiesmathwithoutplayingtruantorthinkingonlyoffunandgames.
Suchachildissuretohaveahighlevelofknowledgeinthefuture.
Peopleinthisworld—eventhoughtheymaybe80yearsold—iftheystay11sunkinworldlymatters,arestillchildren.
Relinquishmentandvirtue:Oncewegiverisetothesethings,we'reheadedforadulthood.
Otherwise,we'restillchildren.
Soweshouldn'tlettheheartsettleonthingsthataren'tgoodforit.
Sometimestherearebothgoodandbadthings.
Thegoodthingsarehardtolatchonto;thebadareeasy.
Ifwegiveourchildrenfreereintogoplaying,they'llforthemostpartbringusnothingbuttrouble.
Sometimestheyhangarounddoingnothingatallandyetcomebackwithotherpeople'sbelongingsintheirpockets.
Inotherwords,sometimesotherpeopledosomething,andyetweletitgetstuckinourhearts.
Thisisbeinginfantile.
Ourmindsareamessofdefilements,whichiswhywe'resaidtobechildren.
Soweshouldconsiderthingscarefully.
Whateverwillbenefitus,weshouldtakeaninterestin.
Ifapoorpersonwandersshiftlesslyabout,nobodypaysanymind;butifarichpersonbehavesthatway,peoplereallydespiseit.
Inotherwords,weshouldn'tletourheartsgolurkingaboutinshoddyorunwisepreoccupations.
Wehavetopracticetranquillitymeditationtomakethemindstill.
That'swhenwe'llbegintoenteradulthood.
Whenthemindisstill,itgraduallygivesrisetodiscernment,justasakerosenelanternwekeeplookingafter—addingkerosene,makingsurethatnothingdisturbstheflame—isboundtogrowbright.
Thewickisthebreath,thethemeofourmeditation.
Theeffortwemakeislikethekerosene.
Wekeeplookingafterthemind,makingsurethatthevariouspreoccupationscominginbywayoftheeyes,ears,nose,andsoforth,don'tcollidewiththeheart.
Themindwillbecomebrightanddazzling,likethewickofakerosenelanternthatwekeepfedwithfuelandwhoseburntpartswekeepscrapingaway.
Ifliberatinginsightarises,we'llseetheabsolutetruth—thatallourpreoccupationsareinconstant,stressful,andnot-self—appearinginourheart.
Whenwecanseethingsclearlyinthisway,we'llbeabletoletgoofourvariouspreoccupations.
Themindwillgiverisetoabrilliantradiance—termeddhammopajjoto,thelightoftheDhamma—andwe'llattaintothetranscendencyofthemind.
Whenwereachthispoint,that'swhenwe'resaidtohavegrownup.
Wecangowhereverwelike,fornoonewillbeabletopullthewooloveroureyes.
FabricationsFebruary6,1956(DeliveredatafuneralserviceforSomdetPhraMahvravasa(TissaUan),WatBoromnivas.
)aniccvatasakhruppda-vaya-dhamminouppajjitvnirujjhanti….
TheDhamma,inonesense,isameansofnourishingthehearttomakeitpure.
Inanothersense,theDhammaisourself.
Everypartofourbodyisapiece12oftheworld,andtheworldisanaffairoftheDhamma.
Butit'snottheessenceoftheDhamma.
TheessenceoftheDhammalieswiththeheart.
***Thedevelopmentofallthatisgoodandskillfulcomesfromourownthoughts,words,anddeeds.
Thegoodthatcomesfromourwordsanddeeds,suchasthedevelopmentofgenerosityandvirtue,isgoodnessonthecrudeandintermediatelevels.
Therefinedlevel,goodnessdevelopedbymeansoftheheart,ismeditation.
Forthisreason,theissuesoftheheartarethemostimportantthingswemustlearntounderstand.
Therearetwoissuestotheheart:theaspectoftheheartthattakesbirthanddies,andtheaspectoftheheartthatdoesn'ttakebirthanddoesn'tdie.
Iftheheartfallsforfabrications(sakhra),it'sboundtotakebirthanddierepeatedly.
Buttheheartthattrulyseesandclearlyknowsallfabricationscanthenletgoofthem,andsowon'ttakebirthandwon'tdie.
Ifwewanttogobeyondsufferingandstress—nottotakebirthandnottodie—wefirsthavetolearnthetruenatureoffabricationssothatwecanunderstandthem.
Fabrications,astheyappearinactuality,areoftwosorts:fabricationsontheleveloftheworldandfabricationsontheleveloftheDhamma.
Bothsortshavetheirreality,butthey'rethingsthatariseandthendecay.
ThisiswhytheBuddhasaid,'aniccvatasakhr…'—whichmeans,'Fabricationsareinconstant…'—becausebothsortsofthesefabricationsbeginbyarising,thenchange,andfinallydisband.
Whoevercanfocusintoknowclearlyandtrulyseethiscondition,curbthemind,andbecomewisetoallfabrications,issuretogainreleasefromallsufferingandstress.
Fabricationsontheleveloftheworldarethingsthatpeoplecreateandconjureintobeing,suchaswealth,status,pleasure,andpraise.
AsforfabricationsontheleveloftheDhamma,whetherornotwedressthemup,weallhavetheminequalmeasure—inotherwords,properties(dhtu),aggregates(khandha),andsensemedia(yatana).
FabricationsontheleveloftheworldandoftheDhammaarelikethechangingcolorsonamoviescreen.
Theyflickerandflash:Green.
Red.
Yellow.
White.
Changingbackandforth.
Whenwewatch,oureyeshavetochangealongwiththemtofollowthem—andthisiswhatgivesrisetomisunderstandings.
Whenthemindfastensontighttothesefabrications,itgivesrisetofeelingsofsatisfactionanddissatisfaction.
Whentheychangeforgoodorbad,ourmindchangesalongwiththem—andsoitfallsintothecharacteristicsofinconstancy,stress,andnot-self.
Fromanotherpointofview,fabricationscanbedividedintotwosorts:thosewithamindinpossession,suchaspeopleoranimals;andthosewithoutamindinpossession,suchastrees.
Butalthoughthismaybethestandardinterpretationoffabricationswithoutamindinpossession,Idon'tagreewithit.
Takethestairwaytothishall:Ifyousaythatitdoesn'thaveamindinpossessionofit,trysmashingitandseewhetherornotthere'llbeanuproar.
Thesameholdstruewithfields—tryplantingriceinsomeoneelse'sfield—orwithbananaandotherfruittreesplantedinanorchard:Tryhackingthemwithaknifetoseewhetheror13nottheirownerwillhaveyouthrowninjail.
Everythingintheworldtowhichattachmentextendshastohaveamindinpossession.
OnlytheplanetMars,towhichthesphereofattachmentdoesn'tyetextend,doesn'thaveamindinpossession.
Everysortoffabricationhasamindinpossession—exceptforarahants,whodon'thaveamindinpossessionbecausetheyaren'tattachedtoanyfabricationsatall.
Attachmenttofabricationsisthesourceofstress,becausefabricationsareinconstant,aswe'vealreadyexplained.
Soonlyifwecanletgoandnotbeattachedtofabricationswillwemeetwithhappinessandease—easeinthesenseoftheDhamma,easethatiscool,quiet,solid,andunchanging.
Easeintheworldlysenseisn'tanydifferentfromsittinginachair:Onlyifthechairdoesn'twobblewillwehaveanyease.
Thewobblingofthemindisoftwosorts:wobblingnaturallyandwobblingundertheinfluenceofintentionanditsfruit.
HowmanytimesdoesthemindwobbleinadaySometimesitwobblesfromintentionsinthepresent,sometimesfromintentionsinthepast,buthowit'swobbling,wedon'tknow.
Thisisavijj,theunawarenessthatcausesfabrications—thoughts—toarise.
Theothersidetoallthisisnon-fabrication(visakhra).
Whatisnon-fabricationNowobbling,nochanging,nodisbanding:That'snon-fabrication.
Fabricationschange,butourminddoesn'tchange.
Fabricationsarestress,butourmindisn'tstressed.
Fabricationsarenot-self,butourmindisn'tnot-self.
Fabricationswithoutamindinpossession:That'snon-fabrication.
Mostofus,byandlarge,areawareonlyoftheknowledgeofferedbytheSixTeachers—thesensesofsight,hearing,smell,taste,feeling,andideation—whicharesourcesofchange,uncertainty,stress,unawareness,andfabrications.
Soweshouldcloseoffthesesenses,becausefabricationscan'tseeotherfabrications.
Onlyifwegetontheothersidewillwebeabletosee.
TheTreeisinitsSeedAugust27,1956Thepurposeofsittingandmeditatingistocutawaythevariousthoughtsthatpreoccupyourminds.
Themorepreoccupationswecancutaway,thelighterwe'llfeel.
Allofthevariousburdensthatweighdownourhearts—allthestressesandstrainswefeel—willlessenanddisappear.
Goodnessdoesn'tcomefromconcepts.
Conceptsofpastandfuturearewhatobstructanddestroyourgoodness.
TheBuddhasaid,attannvgameyyanappaikakheangata…paccuppannacayodhammatathatathavipassati:Ifwedon'tgoconceivingthepastorthefuture,leavingonlythepresent,we'llcometoseethetruthoftheDhamma.
14Concepts,eveniftheydealwiththeDhamma,arefabricationsbecausetheyfallintheareaofmentalconcoction.
Therearethreetypesofmentalfabrications:(1)Ifwethinkinwaysthataregood,they'recalledmeritoriousconcoctions(pubhisakhra).
(2)Ifwethinkinwaysthatareevil,they'recalleddemeritoriousconcoctions(apubhisakhra).
(3)Ifwethinkinwaysthatareneithergoodnorevil,they'recalledimpassiveconcoctions(anejbhisakhra)oravykata—neutralandindeterminate.
Actually,anejbhisakhrahasahighermeaning,becauseitreferstothefourlevelsofabsorptioninformlessness(arpajhna).
Avykatareferstosuchthingsasthinkingabouteatingamealortakingabath,thingsthatarecompletelyunrelatedtogoodandevil.
Allofthesefabricationscomefromunawarenessandignorance.
Ifwe'rereallyintelligentandaware,weshouldn'tgoconceivingthem.
Tocutoffconceptsmeanstoletourmentalfabricationsdisband,toletourtrainsofthoughtdisband.
Wesitinmeditation,makingthebodyandmindquiet.
Whenthebodyisstill,themindstayswiththestillness.
Whentheheartisatpeace,themindstayswiththepeace.
Concentrationdevelops.
Themindcomesuptotheforefront.
Mentalfabricationsdisappear,butthemindisstillthere.
Goodnessisstillthere.
Innibbna,nothingdisappearsanywhereorgetsannihilated,exceptforunawareness.
Whenmentalfabricationsandunawarenessdisband,awarenessarises.
Forexample,knowledgeofpastlives:Weseethemind'sancestry—itspastlifetimes.
Knowledgeofdeathandrebirth:Weknowthegoodandbadactionsofourfellowbeings,howtheydieandarereborn.
Amindtrainedtomaturityinconcentrationdevelopsquality,likeamaturemangoseedthat'scapableofcontainingallitsancestry,itsparentsandchildren,initself.
Ifanyoneplantsit,it'llbreakoutintoroots,stems,branches,leaves,flowers,andmorefruitsjustlikebefore.
Amindnotyettrainedtomaturityisliketheseedofanunripemangothat'sfallenfromthetree.
Ifyouplantit,itwon'tgrow.
It'lljustrotthereinthedirt.
Sinceit'snotyetripe,itisn'tcapableofcontainingitsancestryanddescendants.
Peopleawareoftheirownbirthanddeathinthiswayaresaidnottobelacking.
NotlackinginwhatNotlackinginbirth.
They'reacquaintedwiththebirthsthey'veexperiencedthroughmanylivesandstatesofbeinginthepast—somanythatthey'rewearyofitall,tothepointwheretheydon'twanttotakebirthagain.
Asforpeoplewhodon'tknow,whodon'thavethisawareness,theyfeelthatthey'relacking.
Theywanttotakebirthagainandsotheykeeponcreatingbirthoverandoveragain.
Asforthosewhodohaveawareness,they'vehadenough.
They'resmartenough.
Theywon'tgiverisetoanymorebirthsorstatesofbeing.
Whateverisgood,theykeepwithinthemselves,likeputtingaripemangoseedinashowcasetolookat,orpeelingoffitshardoutershellandthenputtingitinastoreroom.
Noonewillbeabletoplantitagain,andwecantakeitoutforalookwheneverwewant.
Totrainthemindtoahigherlevelistheapexofallthatisgoodandworthwhile.
Toraisethelevelofourheartislikecomingupandsittinghereinthemeditationhall.
Oncewe'vegottenupofftheleveloftheground,we'veescapedfromtherain,theheatofthesun,andfromallsortsofdangers.
Dogs,15forinstance,can'tjumpuptoclawusorbiteus.
Orwecancomparethistoatallmountaintop.
Nothingfilthyordirtycanstayonamountaintop.
Whetherit'srain,dew,orfog,whenitcomesintocontactwiththesummititallhastoflowdowntothelowlandsandintothesea.
Itcan'tstayandformpuddlesonthesummit.
Atthesametime,freshbreezescomeblowingfromallfourdirections,keepingthemountaintopdryandfreefromdampness.
Orwecancomparethistoatalltreetop.
Ordinarily,nobody—humanoranimal—canurinateordefecateorsplashanythingdirtyonatalltreetop.
Andbecausethetreetopistall,itsflowersandfruitsareborntall.
Anyonewhowantstopickthetopmostleavesordestroythefruitsandflowerswillhaveahardtimeofitbecausetheheightofthetreemakesithardtoclimb.
Inthesameway,oncewe'vefedourheartfullwithwhat'sgoodandworthwhile,thennomatterifpeoplepraiseorcondemnus,wewon'twantanythingofwhattheyhavetosay.
Iftheysaywe'renotgood,itflowsrightbacktothem.
Asforwhat'sreallygoodwithinus,itstaysasitalwayswas.
Apersonwhoseheartisfedfullwithwhat'sgoodandworthwhileislikeapersonwhosestomachisfulloffoodandsoisboundtobesatisfiedandnotwanttoeatanythingmore:freefromhungerandcraving.
Nomatterwhatfantasticfoodotherpeoplemayofferhim,hewon'twantanyofit.
Orifanyoneoffershimpoison,hewon'ttakeit.
Inotherwords,wearen'tinterestedinthegoodnessorevilthatcomesfromotherpeople.
Wewantonlythegoodnessthatwebuildupwithinourselves.
Ignorantpeoplethinkthatgoodandevilarethingswehavetogetfromotherpeople,andnotthattheycomefromwithinus—andsotheyclosetheireyesandkeepongroping.
Theyhavenosenseofthegoodthatlieswithinthem,likethepersonwhogoesgropingforamangotreewithoutrealizingthatthemangotreeliesinitsseed.
Oncewerealizethis,though,allwehavetodoistaketheseedandplantit,andsoonit'llsproutrootsandbecomeatree,withleavesandbranches,flowersandfruitsthatwillkeeponmultiplyingintohundredsoftrees.
Innotimeatallwe'llbemillionaires,becausemangoes,evenwhenthey'vegrownonlytothesizeofathumb,alreadybegintofetchaprice.
Peoplebuyandsellmangoesfromthetimethey'restillunripe,untilthey'rehalf-ripe,fullyripe,andevenover-ripe.
Sometimesmangoesthatarehalf-rottencanstillgetaprice,althoughnotasmuchasmangoesthatarestillgood.
Peoplewhosemindshaven'tyetreallyreachedahighlevel,whentheymeetwithcriticism,willusuallykeepitandbroodoverit.
Byandlarge,weliketothinkthatwe'reintelligentandyetweletourmindsfeedonbadmoodsandpreoccupations.
Badmoodsarelikescrapsandbonesthatotherpeoplehavespitout.
Ifwe'rereallypoorandstarving,tothepointwherewehavetobegothersforfood,weshouldfeedonthegoodmoodstheyhavetoofferus,whicharelikefoodthathasn'tbeenspitoutbyanyone.
Buteventhenwe'restillcountedaspoor,asstupidandignorant,becauseeventhoughwehavegenuinegoodnesswithinus,westillgorunningofftogathergoodandevilfromotherpeople.
Thishastobewrong.
Therightwayisthatnomatterwhatanyoneelsemaysay,weletitpass.
We16shouldviewwhattheysayastheirpropertyandnoneofours.
Asforthegoodnesswe'redeveloping,it'sboundtostaywithus.
Likeeatingawormymango:Anintelligentpersonwilleatonlythegoodfleshandleavethespoiledparttotheworms.
Inotherwords,don'tgomovinginwiththeworms.
Tobeintelligentinthiswayistoqualifyasahumanbeing—whichmeansahigh-mindedbeing—justaswhenwecomeupthestairstothemeditationhallweescapethecatsanddogsthatwouldotherwisebotherus.
Here,theycan'tjumpupandpounceonus.
Butifwesitontheground,we'reexposedtothesunandrainandallsortsofdisturbances.
We'remixedupwithsagesandfools.
WhenwisepeoplepracticetheDhamma,theyhavetobeselectiveandchooseonlywhat'sgood.
Theywon'tlettheirmindsfeedonanythingspoiled,becausespoiledthings,whenwefeedonthem,canbetoxicandharmful.
Asforgoodthings,whenweeatthem,theydon'tcauseanyharm.
Theycanonlybenefitus.
Goodness,evil,purity—allcomefromwithinus.
TheBuddhathustaughtthateachofushashisorherownkamma.
Whathesaidonthispointisabsolutelytrue.
There'snowayyoucanarguewithit.
'Kamma'meansthegoodandbadactionsthatcomefromintentions.
Intentionsarethoughtsthatcomefromthemind,sothemindliesattheessenceofintentionandkamma,becausethemindiswhatthinksandgivestheorders.
Whenanintentionisshoddyordishonest,theresultingactionisbadkammaandwillresultinsuffering.
Whenanintentionisgood,proper,andhonest,theactionwillbegoodkammaandwillresultinpleasure.
Sowhetherwe'retosufferortoexperiencepleasure,tobegoodorshoddy,pureorimpure,dependsonourownactionsandintentions,notonanythinganyoneelsemaydoforus.
Oncewerealizethis,there'snomoreconfusion.
TheLessonsofUnawarenessAugust21,1956''Thesermonthisafternoonwasonthetheme,'vijj-caraa-sampannosugatolokavid.
'Ididn'tlistentothebeginning.
AllIcanrememberisthis:''…TherealnatureoftheDhammaisn'tallthatdifficultforpeoplewhohaveawareness;butit'shardforpeoplewhodon't.
It'shardbecauseitgoesagainstourwishes.
Ifitfollowedourwishes,it'dbeeasy.
ThegenuineDhammaissomethingthatgoesagainstourwishesbecausegoodthingsordinarilyareboundtobethatway.
It'sthenatureofthingsthatarebeneficialandusefultousthatthey'rehardandrequireeffort.
Evenworldlythingsarethisway.
Thingsactuallybeneficialareusuallyhardtoobtain.
Butasforthingsofnorealusetous,there'snoneedtogotoanygreattroubletosearchforthem.
Thereareheapsofthemrightinourownbackyard.
I'mreferringheretounawareness—ignoranceofwhat'sreal.
Butthis17ignoranceofwhat'srealisthewellspringthatcangiverisetoawareness,orknowledgeofwhat'sreal.
Thisknowledgeofwhat'srealexistseverywhere,likewatervaporthatrisesintotheatmosphere.
Whoeverhastheingenuitytofinditandbringitinwardswillfeelcool,contentandrefreshed.
Thisiscalledvijj-caraa-sampanno,whichistheoppositeofunawareness.
SoI'dliketoexplainonemorepointinthetheme,vijj-caraa-sampanno,whichmeans,'ThosewhoreallysearchfortheDhammaaresuretobealwaysgivingrisetoknowledgewithinthemselves.
'Herewefirsthavetoexplaintheword'dhamma.
'Dhammaissomethingthatexistsineachandeveryoneofus.
Itcanbedividedintothreesorts:skillful,unskillful,andneutral.
1.
Skillfulness(kusala-dhamma)meansthegoodnessthatexistsnaturally,whetherornotthere'saBuddhatopointitout.
Thisdhammaiswhatgivescomfortandbenefittolivingbeingsinproportiontohowmuchtheypracticeit.
Don'tgothinkingthatgoodnesscomesfromhavingbeenformulatedbytheBuddha,orthatitcomesfromhisteachings.
GoodnesshasbeenintheworldeversincelongbeforethetimeoftheBuddha,butnoonewasreallyacquaintedwithitbecausenosagehadbeenabletoidentifyit.
ButwhentheBuddhacameandferretedoutawarenessitself,hewasabletoseethedhammathathasexistedintheworldfromtimeimmemorial.
Thissortofdhammadidn'tarisefromanythinghesaidortaught.
It'sthegoodnessthatexistsnaturallyintheworld.
Ifthissortofgoodnessdidn'texistasanormalpartoftheworld,thehumanracewouldhavediedoutlongago.
Thefactthatwehaveanypeaceandwellbeingatallcomesfromourhavingimbuedourheartswiththisgoodnessaswe'vebeenabletodiscoverit.
Otherwisewewouldn'tbeabletowithstandallthefiresofworldliness.
2.
Unskillfulness(akusala-dhamma):Thesameholdstruewithevil.
Itdoesn'tcomefromanythingtheBuddhasaidortaught.
Itexistsonitsownintheworld,byitsnature.
Butpeoplewhohaven'tthoughtaboutitorobserveditmisunderstandthings.
TheythinkthatevilcomesfromwhattheBuddhataughtandsotheydon'tpayitanyattentionbecausetheythinkgoodandevilweremadeupbytheBuddha.
Inthisway,goodandevilgetallmixeduptogether,withoutanyoneknowingtheirtruth.
ButtheBuddhawasendowedwithsupremeintelligenceandsowasabletotellwhatwasunhuskedrice,whatwashuskedrice,whatwasbran,andwhatwaschaff.
Hethensortedthemintoseparatelotssothatpeoplecouldchoosewhichevertheyprefer,withtherealizationthateachofusisresponsibleforhisorherownkamma:Whoeverdoesgoodwillhavetomeetwithgood;whoeverdoesevilwillhavetomeetwithevil.
Alldhammas—thegoodandevilthatexistnaturally—ultimatelycomedowntothemindrighthereinthisverybody.
It'snotthecasethatwehavetogosearchingforthemanywhereoutside.
Ifweweretoaskwhereitallcamefrom,theBuddhawouldprobablybeabletoanswerus,butit'dbelikehittingtheearthwithyourfist.
Ifweweretoaskwherethemindcomesfrom,we'dhavetoanswerthatitcomesfromus.
AndwheredowecomefromFromourparents.
That'sasfaraswe'dget.
18Ifweweretoansweronadifferentlevel—onethat'smoredifficulttosee,andthatonlypeopleofawarenesscanmanage—we'dsaythatthemindcomesfromunawareness.
AndwhatdoesunawarenesscomefromFromfabrications.
AndwhatdofabricationscomefromFromunawareness.
It'sliketheoldquestion,wheredoesthechickencomefromTheegg.
AndtheeggFromthechicken.
Ifwekeepaskingandanswering,wesimplygoaroundincircleswithoutevercomingtotheendofit.
Thisishowthingsareontheleveloftheworld.
Theissuesofthemindallboildowntotwominds:onethatlikestodogood,andonethatlikestodoevil.
Onemind,butthere'stwoofit.
Sometimesaninclinationtodogoodtakesholdofus,andsowewanttodogood.
Thisiscalledbeingpossessedbyskillfulness.
Sometimesaninclinationtodoeviltakesholdofus,andsowewanttodoevil.
Thisiscalledbeingpossessedbyunskillfulness.
Inthisway,ourmindiskeptalwaysunsettledandunsure.
SotheBuddhataughtustodevelopourawarenessinordertoknowwhat'sgoodandworthwhile,andwhat'sevilandworthless.
Ifunawarenessobscuresourmind,wecan'tseeanythingclearly,justaswhenhazeobscuresoureyesight.
Ifourknowledgegetsreallyfarupawayfromtheworld,we'llhaveevenlesschanceofseeinganything,justasapersonwhogoesuphighinanairplaneandthenlooksdownbelowwon'tbeabletoseehousesorotherobjectsasclearlyaswhenhe'sstandingontheground.
Thehigherhegoes,themoreeverythingbecomesahaze.
Hewon'tbeabletoseeanysignofhumanlifeatall.
ThisiswhytheBuddhataughtustofillourselveswithasmuchawarenessaspossible,sothatourearsandeyeswillbebrightandclear,unobscuredbyfogorhaze.
Awareness,ofthesorttaughtbytheBuddha,canariseinthreeways:1.
Sutamaya-pa:Thisistheawarenessinwhichwestudyandlistentowhatotherpeoplesaysothatwecanunderstandwhatevilthingswillleadusinthedirectionofsufferingandstress,andwhatgoodthingswillleadusinthedirectionofwellbeingandease.
Onceweknow,wecanthenaskourselves,'Dowewanttogointhedirectionofsuffering'Ifweanswer,'No,wedon't,becauseit'sahardship.
We'drathergointhedirectionofwellbeing,'wehavetosetourheartsongivingrisetogoodness.
Thatgoodnessisthensuretoleadusinthedirectionofwellbeing.
Forexample,somepeoplearebornwayoutinthesticksandyettheytrainandeducatethemselvestothepointwheretheyendupimportantandinfluential.
Thesameholdstruewithus.
Ifwetrainandeducateourselves,we'reallboundtoendupasgoodpeople.
Thisiseducationontheelementarylevel—ourABC's—calledsutamaya-pa.
2.
Cintmaya-pa:Oncewe'velearnedthatcertainthingsaregood,weshouldtryeachofthemuntilweseegoodresultsarisingwithinus.
Don'tgojumpingtoanyfixedconclusionsthatthisorthathastobegoodorright.
Forexample,somethingsmaybecorrectintermsoftheDhammayou'velearned,butwhenyoutrythemout,theymaybewrongintermsofotherpeople'sfeelings.
Sowhenwe'retaughtsomethingthatseemsright,weshouldrememberit.
Whenwe'retaughtsomethingthatseemswrong,weshouldrememberit.
Wethentakethesethingsandevaluatethemonourownuntilwegiverisetoanunderstanding.
Onlythencanwebecalledintelligent.
Inotherwords,wedon'tsimplybelievewhat'sinbooks,whatotherpeople19say,orwhatourteacherstellus.
Beforewedoanything,weshouldconsideritcarefullyuntilit'scertainandcleartous.
Onlythenshouldwegoaheadanddoit.
Thisiscalledbelievinginourownsenseofreason.
Thisisthesecondlevelofawareness,butit'snotthehighest.
Itcaneliminateonlysomeoftheunawarenessthatexistswithinus.
Bothofthelevelsmentionedsofarareawarenessonthelowlevel.
3.
Thetrulyhighlevelofawarenessiscalledbhvanmaya-pa.
Thislevelofawarenessarisesinatrainedmind.
Thisiswhatismeantbyvijj-caraa-sampannosugatolokavid.
Theawarenesshereincludesknowledgeofone'spastlives;knowledgeofdeathandrebirth—knowingthementalstreamofotherpeople,whatsortofgoodandevilthey'vedone,andwheretheywillgoafterdeath;andknowledgeoftheendofmentalfermentation:Whoeverdevelopsthemindtothepointofrightconcentration,givingrisetointuitiveinsight,willbeabletoletgoof:(i)Self-identification(sakkya-dihi).
They'llseethatthebodyisn'treallytheirs.
(ii)Uncertainty(vicikicch).
TheirdoubtsaboutthevirtuesoftheBuddha,Dhamma,andSaghawillbegoneforgood.
They'llhavenomoredoubtsaboutthepathsandtheirfruitions(magga,phala).
Thepaths,theirfruitions,andnibbnawillhavetoexistforwhoeveristrueinpracticingtheDhamma,nomatterwhatthetimeorseason.
Thisistermedakliko:TheDhammagivesresultsnomatterwhatthetimeorseason.
Opanayiko:Peoplewhogiverisetovirtue,concentration,anddiscernmentwithinthemselvesaresuretoseethatthequalitiesoftheBuddha,Dhamma,andSaghacanactuallywardoffinsecurityanddread.
Suchpeoplewillalsoletgoof:(iii)Graspingathabitsandpractices(slabbata-parmsa).
Thevirtuesofthefivepreceptswillbefirmlyestablishedintheirhearts.
Toletgointhiswayiscalledknowledgeoftheendofmentalfermentation(savakkhaya-a),orvijj-caraa-sampanno—beingconsummateinknowledgeandconduct.
Inadditiontothesethreeprimaryformsofawareness,wemayalsodevelopclairvoyance,clairaudience,andpsychicpowers.
Butunlesswecanstillourmindinconcentration,wewon'tbeabletogainanyoftheseformsofawareness,evenifwestudyall84,000divisionsoftheCanon,becausealloftheseformsofawarenessdependonthestillnessofconcentration.
Theabilitytoputawayallformsofevildependsonthestillnessofconcentration.
Whenawarenessariseswithinus,we'resuretoseethetruthofwhat'sgoodandwhat'sevil.
Aslongasthisawarenessdoesn'tarise,we'restilldeludedandgroping.
Forexample,wemaylatchontothebodyasbeingourown,ortothefivekhandhas—form,feelings,perceptions,mentalfabrications,andconsciousness—asbeingourown.
Somepeopleidentifythemselveswithgreed,anger,ordelusion.
Forexample,whengreedarisestheyidentifywiththegreed.
Whenangerarisestheyidentifywiththeanger.
Whendelusionarisestheyidentifywiththedelusion.
Butthesethingsariseonlyatcertaintimes.
Sometimeswhenlackofangerarises,thesepeopleidentifythemselveswiththelackofanger.
Andwhenlackofgreedordelusionarises,theyidentifywiththelackofgreedordelusion—andsothesethingsgetallmixedupbecauseofunawareness,orignoranceofthetruth.
20Butoncewe'vedevelopedawareness,thenwhengreedariseswewon'tidentifywithit.
Thesameholdstruewithangeranddelusion.
Thisisastepwehavetomastersothatwecancatchsightofhowthesethreedefilementsactuallycomeandgo.
Inotherwords,whengreedcomeswesitandkeepwatchonthegreeduntilitdiesofitsownaccord.
We'llthenbeabletoknowexactlywhatuglyfeaturesithaswhenitcomesandexactlyhowgooditiswhenitgoes.
Wejustsitthereandwatchituntilitdisbandsandwe'llfeelanimmediatesenseofrelief.
Whenangerordelusioncomes,wesitandkeepwatchontheangerordelusion—don'tgorunningoffanywhereelse—andwe'llbeabletoseeexactlyhowbadangeriswhenitcomes,andhowgooditiswhenitgoes.
Whatdelusionislikewhenitcomes—nomatterwhichsideit'sgoingtobedeludedabout—wemakeapointofkeepingourgazefixedonit.
Whenwecanholdourselvesincheckthisway,that'sawareness.
Butif,whengreedcomes,wegetcarriedalongwiththegreed,orwhenangerordelusioncomes,wegetcarriedalongwiththeangerordelusion,that'sunawareness.
Ifwe'reconstantlyonthelook-outforthesethreedefilements,thedayissuretocomewhentheygrowashamedofthemselves.
We'llknowhowtheyarise,we'llseehowtheytakeastance,we'llperceivehowtheydisband.
Thisistheawarenessthatcomesfromunawareness.
Whenwecancontemplatethingsinthisway,we'llbeabletogainalleightformsofcognitiveskill.
Ifwecanholdourselvesincheckinthemidstofourdefilements,withoutfeelingobligedtoletthemcomeoutinouractions,we'llgiverisetoawarenesswithin.
Thisiswhatismeantbyvijj-caraa-sampanno.
Ourheartswillbepure,freefromgreed,anger,anddelusion.
Sugatolokavid:We'llfarewellwhetherwecomeorgo,andwhereverwestay.
Thissortofawarenessistherealthing.
It'stheawarenessthatwillbringussuccessinthesphereoftheDhamma.
21II.
InnerSkillTheABC'softheBreathSeptember27,1957Therearethreeimportantpartstomeditating:thinking,awareness,andthebreath.
Allthreeofthesepartshavetobekeptrighttogetheratalltimes.
Don'tletanyoneofthemcomeloosefromtheothers.
'Thinking'referstothinking'buddho'togetherwiththebreath.
'Awareness'meansknowingthebreathasitgoesinandout.
Onlywhenthinkingandawarenessarekeptfastenedconstantlywiththebreathcanyousaythatyou'remeditating.
Thein-and-outbreathisthemostimportantpartofthebody.
Inotherwords,(1)it'sliketheearth,whichactsasthesupportforallthevariousthingsintheworld.
(2)It'slikethejoistsorgirdersthatholdupafloorandkeepitsturdy.
(3)It'slikeaboardorasheetofpaper:Whenwethink'bud-'withanin-breath,it'sasifwerubbedourhandonceacrossaboard;andwhenwethink'dho'withanout-breath,it'sasifwerubbedtheboardonceagain.
Eachtimewerubtheboard,someofthedustisboundtosticktoourhand,soifwekeeprubbingitbackandforth,theboardisgoingtobecomeglossy.
Whenit'sveryglossy,it'llbesoclearthatwecanseeourreflectioninit.
Thesearetheresultsthatcomefromourthinking.
Butifwegorubbinghit-or-miss,wewon'tbeabletoseeourreflectioneveninamirror,muchlessinaboard.
Inanothersense,thebreathislikeapieceofpaper.
Whenwethink'bud-'inwiththebreath,it'sasifwetookapencilandwrotealetterofthealphabetonapieceofpaper.
Ifwekeepdoingthis,eventuallywe'llbeabletoreadwhatwe'vewritten.
Butifourminddoesn'tstayconstantlywiththebreath,it'sasifwewrotesometimesrightandsometimeswrong.
Theletterswe'dwritewouldbeamessandwouldn'tevenbeletters.
Nomatterhowlargeourpieceofpapermightbe,thewholethingwouldbeamess.
Wewouldn'tbeabletoreadwhatletterswehadwrittenorwhattheyweresupposedtosay.
Ifwe'reintent,though,andthinkofthebreathasapieceofpaper,we'llwritedownwhatevermessagewewantonthepaperandknowforourselveswhatwe'vewritten.
Forexample,thinking'bud-'isliketakingapentoourpaper.
It'llgiveusknowledge.
Evenafterwe'vestoppedwriting,we'llstillbenefit.
Butifwe'renotreallyintentonourwriting,ourletterswon'tbeletters.
Ifwedrawapictureofaperson,itwon'tbeaperson.
Ifwedrawananimal,itwon'tbeananimal.
***Whenwestartlearningtowrite,wehavetousechalkbecauseit'sbig,easyto22writewithandeasytoerase.
Thisislikethinking'buddho.
'Onceweadvanceinourstudies,westartusingapencilbecauseitsmarkisclearandlonger-lasting.
Forexample,thesentence,'Where'sDad'isapieceofknowledge.
Ifwecanonlyreadtheseparateletters,'W'or'D',itdoesn'treallycountasknowledge.
Sowethenthrowawayourchalk.
Inotherwords,wedon'thavetorepeat'buddho.
'Weuseourpowersofevaluation(vicra)tosee,aswe'rebreathing:Isthein-breathgoodIstheout-breathgoodWhatkindofbreathingiscomfortableWhatkindofbreathingisn'tThenwecorrectandadjustthebreath.
Pickoutwhicheverwayofbreathingseemsgoodandthenobserveittoseeifitgivescomforttothebody.
Ifitdoes,keepthatsenseofcomfortsteadyandputittouse.
Whenit'sreallygood,benefitswillarise,perfectingourknowledge.
Oncewe'veobtainedknowledge,wecanerasethepencilmarksinournotebooksbecausewe'veseenthebenefitsthatcomefromwhatwe'vedone.
Whenwegobackhome,wecantakeourknowledgewithusandmakeitourhomework.
Wecandoitonourownathome;andwhenwestayatthemonastery,wecankeepatitconstantly.
Sothebreathislikeapieceofpaper,themindislikeaperson,knowledgeislikeanote:Evenjustthismuchcanserveasourstandard.
Ifwe'reintentonjustthesethreethings—thinking,awareness,andthebreath—we'llgiverisetoknowledgewithinourselvesthathasnofixedlimitsandcan'tpossiblybetoldtoanyoneelse.
AstheMindTurnsAugust9,1958Everypersonhasbothawarenessandunawareness,likeadoctorwhohasstudiedvariousdiseases:He'sknowledgeableaboutthediseaseshe'sstudied,butnotabouttheoneshehasn't.
Wehumanbeingshavebothdarknessandbrightness.
Thedarknessisunawareness;thebrightness,awareness.
***Theaffairsoftheworldkeepspinningaroundlikeawheel.
Wewholiveintheworldthushavebothpleasureandpaininlinewithworldlyconditions—thewheelofrebirth.
Wheneverwespinaroundandrunintothecycleofpain,wefeelthattheworldisreallynarrowandconfining.
Wheneverwespinaroundandrunintothecycleofpleasure,wefeelthattheworldiswideandrefreshing,aninvitingplacetolive.
Thishappensbecausewespinalongwiththeworldandsodon'treallyknowtheworldasitactuallyis.
Oncewestopspinning,though,we'llcometoknowthewaysoftheworldandthetruenatureoftheDhamma.
Wheneverwerunalongaftertheworld,wecan'tseetheworldeasily.
Forthisreason,wefirsthavetostoprunning.
Thenwe'llseeitclearly.
Iftheworldisspinningandwe'respinningtoo,howcanweexpecttoseeitIt'sliketwo23personsrunning:They'llhaveahardtimeseeingeachother'sfaces.
Ifonestopsbuttheotherisrunning,theycanseeeachothersomewhat,butnotclearly.
Ifthey'rebothrunning,they'llseeeachotherevenlessclearly.
Forexample,ifwe'resittingorstandingstillandsomeonesneaksup,hitsusoverthehead,andthenrunsoff,we'llhaveahardtimecatchinghim.
Inthesameway,ifwespinaroundorgetinvolvedinthespinningoftheworld,we'llhaveevenlesschanceofknowingorseeinganything.
TheDhammathusteachesustostopspinningthewheelofrebirthsothatwecanknowtheworldclearly.
Whenanairplanepropelleroranybladedwheelisspinning,wecan'tseehowmanybladesithas,whatshapetheyare,orhowfinetheyare.
Thefasteritspins,thelesswecanseeitsshape.
Onlywhenitslowsdownorstopsspinningcanweseeclearlywhatshapeithas.
Thisisananalogyforthespinningofthecurrentsoftheworld—theouterworld—andforourownspinning,wewholiveintheworld.
Theouterworldmeanstheearthinwhichwelive.
Theworldoffabricationsmeansourself:ourbodyandmind,whichareseparatethingsbuthavetodependoneachother,justastheworldandpeople,whichareseparatethings,havetodependoneachother.
Ifwehadabodybutnotamind,wewouldn'tbeabletoaccomplishanything.
Thesamewouldbetrueifwehadamindwithoutabody.
Sothemindislikeapersondwellingintheworld.
Themindisthecraftsman;thebody,itsworkofart.
Themindiswhatcreatesthebody.
It'swhatcreatestheworld.
Theworldissomethingbroadandalwaysspinning,somethinghardtoseeclearly.
ThisiswhytheBuddhateachesustostopspinningaftertheworldandtolookonlyatourself.
That'swhenwe'llbeabletoseetheworld.
Weourselfaresomethingsmall—afathomlong,aspanthick,acubitwide—exceptthatourbellyisbig.
Nomatterhowmuchweeat,we'reneverfull.
Weneverhaveenough.
Thisstandsforthegreedofthemind,whichcausesustosufferfromourlackofenough,ourdesires,ourhunger.
Toseeourselfortoseetheworld,theBuddhateachesustosurveyourselffromtheheadtothefeet,fromthefeettothehead,justasifwe'regoingtoplantatree:Wehavetosurveythingsfromthegroundonuptothetipsofthebranches.
Thegroundstandsforthepurityofourlivelihood.
Wehavetoexaminethegroundtoseeifithasanytermitesorotherpeststhatwilldestroytherootsofourtree.
Thenwehavetoaddtherightamountoffertilizer—nottoolittle,nottoomuch.
Wehavetocareforitcorrectlyinlinewithitssize.
Forexample,howdoweobservethefivepreceptssothatthey'repureHowdoweobservetheeight,theten,andthe227preceptssothatthey'repureWhatthingsshouldweabstainfromdoingWhatthingsshouldwedoThisiscalledrightlivelihood.
Ifweattendtoomuchtoourphysicalpleasure,wetendnottogiverisetovirtue,likecertainkindsoftreesthatareveryhealthy,withlargebranchesandlushfoliage,buttendnottobearfruit.
Ifapersoneatsalotandsleepsalot,ifhe'sconcernedonlywithmattersofeatingandsleeping,hisbodywillbelargeandhefty,likeatreewithalargetrunk,largebranches,largeleaves,buthardlyanyfruit.
Wehumanbeings—onceourbodiesarewell-nourishedwithfood—if24wethenlistentoasermonorsitinmeditation,tendtogetdrowsybecausewe'retoowellnourished.
Ifwesitforalongtime,wefeeluncomfortable.
Ifwelistentoasermon,wedon'tknowwhat'sbeingsaid,becausewe'resleepy.
Thisruinsourchancetodogood.
Peoplewhoaretoowellnourishedtendtogetlazy,sloppy,andaddictedtopleasure.
Iftheysitinmeditation,theytendtogetnumb,tired,anddrowsy.
Thisiswhywe'retaughttoobservetheeightuposathapreceptsasamiddlepath.
Weeatonlyduringhalfoftheday,onlyhalffull.
That'senough.
Thisiscalledhavingasenseofmoderationwithregardtofood.
Wedon'thavetoloaduporcompensateformissingtheeveningmeal.
Weeatjustenough.
'Iabstainfromeatingatthewrongtime':Afternoonwedon'thavetoturntoanothermeal,sothattheheartwon'tturnaftertheworld.
Thisislikegivingjustenoughfertilizertoourtree.
'Iabstainfromdancing,singingandornamentingthebody':TheBuddhadoesn'thaveusbeautifythebodywithcosmeticsandperfumes,orornamentitwithjewelry.
Thisislikegivingourtreejusttherightamountofwater.
Don'tletthesoilgetwater-logged.
Otherwisetherootswillrot.
Inotherwords,ifwegetattachedtoscentsandtobeautyofthissort,it'llmakeussoinfatuatedthatourvirtuewillsuffer.
Thisisliketakingscrapsoffoodandpouringthemaroundthefootofourtree.
Dogswillcometotrampleoverthetree,chickenswillpeckattheleavesandflowers,andfireantswilleatintotheroots,causingourtreetowitherordie.
Allsortsofcomplicationswillcometohassleus.
'Iabstainfromhighandlargebeds':Whenweliedowntosleep,theBuddhadoesn'thaveususesoftmattressesorcushionsthataretoocomfortable,becauseifwehavealotofcomfortwe'llsleepalotandnotwanttogetuptodogood.
Theresultsofourconcentrationpracticewillbemeager,andourlazinesswillgrowrampant.
Thisislikecaterpillarsandwormsthatburrowthroughoutthesoil:They'llkeepwhisperingtous,teachingusallsortsofthingsuntilultimatelytheytellustostopdoinggood—andsowestop.
Thisislikeinsectscrawlingupfromthegroundandeatingintoourtree,climbinghigherandhigherupuntiltheyreachthetiptopbranches:themind.
Ultimately,whentheyeatthetipsofthebranches,thetreewon'tbearflowers.
Whenithasnoflowers,itwon'tbearfruit.
Inthesameway,ifwelackasenseofmoderationincaringforourself,wewon'tbepracticingrightlivelihood.
Ifwedon'thaveapropersenseofhowtonourishandcareforthebody,ourconductwillhavetodegenerate.
Butifwehaveapropersenseofhowtonourishandcareforthebody,ourconductwillhavetodevelopinthedirectionofpurity,andthemindwillhavetodevelopalongwithit,stepbystep.
***Theworldhasitshighsandlows,itsgoodandevil,andwe'rejustliketheworld.
Ourbody—nomatterhowmuchwecareforittomakeitstrongandhealthy,beautifulandcomfortable—willhavetobegoodinsomewaysandtomalfunctioninothers.
What'simportantisthatwedon'tletthemindmalfunction.
Don'tletitgobranchingoutafteritsvariouspreoccupations.
Ifweletthemindgoaroundthinkinggoodandevilinlinewithitspreoccupations,it25won'tbeabletoadvancetoahigherlevel.
Sowehavetomakeourtreehaveasingletip:Wehavetocenterthemindfirmlyinasinglepreoccupation.
Don'tletyourmoodsholdswayoverthemind.
Wehavetocutoffthemindfromitspreoccupationswithsights,sounds,smells,tastes,andtactilesensations,leavingonlyasinglementalpreoccupation.
Letapreoccupationwithwhat'sgoodandworthwhileariseinthemind.
Don'tletanyoftheformsofmentalcorruptionarise.
Mentalcorruptionmeans(1)greedforsights,sounds,smells,tastes,etc.
;(2)illwill—focusingonthismatterorthatpersonasbad,andgoingfromtheretoadesireforretribution,leadingtoaconfrontationortoviolence;(3)wrongviews—seeingthatdoinggooddoesn'tleadtogoodresults;forexample,seeingthatbeinggenerous,observingtheprecepts,orpracticingmeditationdoesn'tmakeapersonrichorhappy,sothatwestopdoinggood.
Wehavetoridtheheartofthesethreeformsofmentalcorruption.
Whentheheartisfreedfromcorruption,itwillhavetoentermentalrectitude,becomingaworthwhilemind,pursuingrightaction:inotherwords,meditation.
Inpracticingmeditation,wereallyhavetobetrueinourworkifwewantresults.
Wehavetobetrueinourbody,trueinourspeech,trueinourheart.
Ourbodyhastositstraightandunmovinginahalf-lotusposition.
Ourspeechhastobesilent,notsayingathing.
Ourhearthastobesetstraightandstill,notflittingoutafterallusionstopastorfuture.
Ifwecanbetrueinourworkinthisway,we'llhavetosucceedandseeresults.
Ifwe'reslipshodanddesultory,ourworkwon'tsucceed.
Thisiswhywe'retaught,ankulcakammantetam-magalam-uttama:'Activitiesnotleftunfinishedareasupremegoodomen.
'Inpracticingmeditation,themindiswhatgivestheorders.
Inotherwords,weshouldhaveabaseoraframeofreference,contemplatingthebreathsothatitbecomesrefined—becausethemorerefinedsomethingis,thehigheritsvalue.
Ourbreathsensationsareoffivesorts:(1)Thefirstarethebreathsensationsthatflowfromtheheaddowntothetipsofourfeet.
(2)Thesecondarethosethatflowfromthetipsofthefeettothehead.
Thesetwosortstaketurnsrunningbackandforthlikearopeoverapulleythatwepullupanddown.
(3)Thethirdsortarethebreathsensationsthatflowthroughoutthebody.
Thesearethesensationsthathelpventilatethebody,receivingourguests—thebreathpermeatinginthroughtheskin—andexpellingtheinnerbreath,keepingthepure,beneficialbreathinthebodyandexpellingtheharmfulbreathoutthroughthepores.
(4)Thefourthsortisthebreathintheupperabdomen,guardingbetweentheheart,lungs,andliverontheonehand,andthestomachandintestinesontheother.
Itsupportstheupperorganssothattheydon'tpressdownontheloweronesandkeepsthelowerorgansdownsothattheydon'tpushupandcrowdtheupperones.
Thissortofbreathwehavetoobserveinordertoseeinwhatwayit'sheavyontheleftorrightside.
(5)Thefifthsortarethebreathsensationsflowingintheintestines,helpingto26warmthefiresofdigestion,justasifweweresteamingfishorotherfoodstokeepthemfromspoiling.
Whenourfoodiscooked,itcanbeofuse—likethesteamcondensingonthelidofapot—toenrichthebloodthatnourishesthevariouspartsofthebody.
Whicheverkindofnourishmentshouldbecomehair,nails,teeth,skin,etc.
,thebloodsendstothoseparts.
Thesebreathsensationsarealwaysflowinginwavesthroughtheintestinestodispersetheheatofdigestion.
Whenweeat,it'slikeputtingfoodinapotonthestoveandthenclosingthelid.
Ifthere'snoventilationinthepotatall,andwesimplyaddfire,itwon'tbelongbeforeourstomachiswreckedandourintestinesruined,becausewe'veclosedthelidsotightlythatnoaircanpassinorout,untiltheheatbecomestoostrongandburnsourfoodtoacrisp.
Ourbodywon'tgetanybenefitfromit.
Ontheotherhand,iftheheatistoolow,ourfoodwon'tcookthrough.
It'llspoil,we'llgetanupsetstomach,andagainourbodywon'tgetanybenefit.
Thesesortsofbreathsensationshelpkeepourdigestivefiresjustrightforthebody.
Ifwelookatthesefivesortsofbreathsensationsinthecorrectway,we'resuretoreaptwosortsofresults:(1)Intermsofthebody,thoseofuswithmanydiseaseswillhavefewerdiseases;thoseofuswithfewdiseasesmayrecovercompletely.
Diseasesthathaven'tyetarisenwillhaveahardtimearising.
(2)Intermsofthemind,we'llbecomecontented,happy,andrefreshed.
Atthesametime,meditationcanhelpfreeusfrombadkammabecauseunskillfulmentalstateswon'thaveachancetoinfiltratethemind.
Ourlifewillbelong,ourbodyhealthy.
Ifwekeepdevelopingourmeditationtohigherandhigherlevels,thefourproperties(dhtu)ofthebodywillbecomeclearandpure.
***Ifwepracticemeditationbykeepingthebreathinminduntilthebreathisrefinedandthemindisrefined,thebreathsettlesdowntoastopandthemindsettlesdowntobestill,thenwe'llbeabletoseeourbodyandmindclearly.
Thebodyandmindwillseparatefromeachother,eachexistingindependently—justaswhenoutsidersdon'tcomeenteringinandinsidersdon'tgoout.
Awarenesswillarisewithinusastohowthebodyisfunctioning,howthemindisfunctioning.
HowhasourbodycomeintobeingWe'llknow.
AndwherewillitgofromhereWe'llknowwhereitcamefrom,whereit'sgoing—we'llknowitcompletely.
Whatactionswedidinourpastlivesthatcausedustobeborninthisstate,we'llknow.
Thisiscalledknowledgeofpastlives.
2.
Thepeopleandotherlivingbeingswho'vebeenourparents,brothers,sisters,relatives,andfriends:WherehavetheycomefromWhentheydie,whatsortsofpleasuresandpainswilltheymeetwithAndwhereWemightbeabletomakecontactwiththemandsendstreamsofmentalenergytohelpthem.
Thisiscalledknowledgeofdeathandrebirth.
3.
We'llseethatthebodyandmindareinconstant,stressful,andnot-self,tothepointwherewebecomedisenchantedwiththem.
Thiswillcauseustoletgoofthebodyandwillfreeusfromthefettersofattachment.
Thesefettersincludesuchthingsasattachmenttoworldlyphenomena(loka-dhamma):Whenweletourselvesgetpleasedwithgain,status,pleasure,andpraise,it'snodifferent27fromtheKingofDeathtyingourhandsuptight.
Thenwhenhegivesasinglelashwithhiswhip—i.
e.
,wesufferloss,disgrace,pain,andcensure—wecometumblingrightdown.
Anotherkindoffetterisself-identification—attachmenttothebody,seeingitas'us'orasanentity,whichgivesrisetomisconceptions.
Anotherfetterisuncertainty—doubtsandhesitation,runningbackandforth,notknowingwhichwaytogoandendingupspinningaroundalongwiththeworld.
Onceweknowthewaysofthebodyandmind,we'llbereleasedfromthesefetters.
Themindwillgainreleasefromthebodyandshedthefermentationsofdefilement.
Thisiscalledknowledgeoftheendofmentalfermentation.
ThemindwillgainliberatinginsightandflowintothecurrentofDhammaleadingultimatelytonibbna.
Whenwestopspinningalongwiththeworld,we'llbeabletoseetheworld—ourbody—clearly.
Oncethemindstops,wecanthenseethebody.
Forthisreason,weshouldslowdownthespinningofthebodybydistillingandfilteringitsproperties,makingthemmoreandmorerefined;slowdownthespinningofourwordsbykeepingsilent;andslowdownthespinningofthemind,makingitfirmandstillbycenteringitinconcentration,thinkingaboutandevaluatingthebreath.
Whenthemindstopsspinningafteritsvariousconceptsandpreoccupations,ourwordsandbodywillstopalongwithit.
Wheneachonehasstopped,wecanseethemallclearly.
Themindwillknowtheaffairsofthebodythroughandthrough,givingrisetoliberatinginsightthatwillslowdownthespinningofthewheelofrebirth.
Ourbirthswillbecomelessandlessuntilultimatelywewon'thavetocomebacktoliveinaworldeveragain.
***Topracticemeditationisonesortoffoodfortheheart.
Foodforthebodyisn'tanythinglasting.
Weeatinthemorningandarehungrybynoon.
Weeatatnoonandarehungryagainintheevening.
Ifwe'refulltoday,tomorrowmorningwe'llbehungryagain.
Wekeepeatinganddefecatinglikethis,andthedaywillnevercomewhenwe'vehadenough.
We'llhavetokeeplookingformoreandmorethingstoeat.
Asforfoodfortheheart,ifweprepareitreallywell,evenforalittlespaceoftime,we'llbefullfortherestofourlife.
MentalPower,StepbyStepJuly26,1956Trytobemindfulasyoukeeptrackofthebreathgoinginandout.
Don'tletyourselfforgetorbedistracted.
Trytoletgoofallconceptsofpastorfuture.
Silentlyrepeat'buddho'inyourmind—'bud-'inwitheveryin-breath,and'dho'outwitheveryout—untilthemindsettlesdownandisstill.
Thenyoucanstopyourmentalrepetitionandbeginobservingthein-and-outbreathtoseehowfastorslow,longorshort,heavyorlight,broadornarrow,crudeorsubtleitis.
28Stickwithwhicheverwayofbreathingiscomfortable.
Adjustwhicheverwayofbreathingisn'tcomfortableoreasyuntilit'sjustright,usingyourowndiscrimination—dhamma-vicaya-sambojjhaga—asyourstandardofjudgment.
(Whenyou'remakingadjustmentsinthisway,youdon'thavetodoanymentalrepetition.
Youcanlet'buddho'go.
)Youhavetokeepaneyeonyourmindtomakesurethatitdoesn'twander,waver,orflyoutafteranyexternalconcepts.
Keepthemindstill,equanimousandunconcerned,asiftherewereonlyyousittingaloneintheworld.
Letthebreathspreadthroughouteverypartofthebody,fromtheheadtothetipsofthefingersandtoes,infront,inback,inthemiddleofthestomach,allthewaythroughtheintestines,alongthebloodvessels,andoutthrougheverypore.
Breathelonganddeepuntilthebodyfeelsfull.
Thebodywillfeellight,openandspacious,justlikeaspongefullofwater:Whenwesqueezethewaterout,itallcomesouteasilywithoutanyinterference.
Atthispoint,thebodywillfeellightandatease.
Themindwillfeelascoolasthewaterthatpermeatesthesoil,seepingintotherootsoftrees,keepingthemnourishedandfresh.
Themindwillbesetstraightandupright,notleaningtotheleftorright,forwardorback.
Inotherwords,itdoesn'tstretchouttoanyconceptsoroutsidepreoccupationsatall.
Conceptslieattheessenceofmentalfabrication.
Themindthinksofmatterseitherpastorfuture,andthenstartselaboratingonthemasgoodorbad,likingordislikingthem.
Ifweseethemasgood,wegetpleasedandtakenwiththem:Thisisdelusion.
Ifweseethemasbad,wegetdispleased,whichcloudsanddefilesthemind,makingitirritated,restlessandannoyed:Thisisillwill.
Thethingsthatgiverisetounrestanddisturbanceinthemindareallclassedashindrances(nvaraa)—fabricationsthatfashionthemind,destroyingwhateverisgoodinourpracticeofconcentration.
Sowehavetodoawaywiththemall.
Mentalfabrications,ifwethinkintermsoftheworld,areworld-fabrications.
Ifwethinkintermsofdhamma,they'redhamma-fabrications.
Bothsortscomefromavijj,unawareness.
Ifthisunawarenessdisbands,awarenesswillariseinitsstead.
Sowehavetotrytoincreasethestrengthofourconcentrationtothepointwherefabricationsdisband—andatthatpoint,unawarenesswilldisbandaswell,leavingonlyawareness.
Thisawarenessisidenticalwithdiscernment,butit'sadiscernmentthatarisesfromwithin.
Itdoesn'tcomefromanythingourteachershavetaughtus.
Itcomesfromthestillnessofmindfocusedoneventsinthepresent.
It'sanawarenessthat'sveryprofound,butit'sstillmundane—nottranscendent—discernment,becauseitcomesfromlabelsandconcepts.
It'sstilltiedupwithaffairsofbeingandbirth.
Perhapswemaybecomeawareofmattersofthepast,knowingandseeingthestatesofbeingandbirthwe'vebeenthrough.
Thisiscalledknowledgeofpastlives.
Perhapswemaybecomeawareofthefuture,knowingtheaffairsofotherpeople,howtheydieandarereborn.
Thisiscalledknowledgeofdeathandrebirth.
Boththeseformsofknowledgestillhaveattachmentinfiltratingthem,causingthemindtowaverinlinewithitslikesanddislikes.
Thisiswhatcorruptsourinsight.
29Somepeople,whentheylearnofthegoodstatesofbeingandbirthintheirpast,getengrossed,pleased,andelatedwiththevariousthingstheysee.
Iftheymeetupwiththingsthataren'tsogood,theyfeeldisgruntledorupset.
Thisissimplybecausethemindstillhasattachmenttoitsstatesofbeingandbirth.
Tolikethethingsthatstrikeusasgoodorsatisfyingisindulgenceinpleasure.
Todislikethethingsthatstrikeusasbadordissatisfyingisself-affliction.
Bothoftheseattitudesareclassedaswrongpathsthatdeviatefromtherightpath,orrightview.
Mattersofthepastorfuture,eveniftheydealwiththeDhamma,arestillfabrications,andsoarewideofthemark.
Thusthenextstepistousethepowerofourconcentrationtomakethemindevenstronger,tothepointwhereitcansnuffoutthesemundaneformsofdiscernment.
Themindwillthenprogresstotranscendentdiscernment—ahigherformofdiscernment,anawarenessthatcanbeusedtofreethemindfromattachment—rightmindfulness,therightpath.
Eventhoughwemaylearngoodorbadthingsaboutourselforothers,wedon'tbecomepleasedorupset.
Wefeelnothingbutdisenchantment,disinclination,anddismayoverthewaylivingbeingsintheworldarebornanddie.
Weseeitassomethingmeaningless,withoutanysubstance.
We'rethroughwithfeelingsoflikinganddisliking.
We'verunoutofattachmentforourselfandeverythingelse.
Themindhasmoderation.
It'sneutral.
Even.
Thisiscalledsix-factoredequanimity(chalag'pekkh).
Weletgoofthethingsthathappen,thatweknoworsee,lettingthemfollowtheirownregularcoursewithoutourfeelingcaughtupinthem.
Themindwillthenmoveuptoliberatinginsight.
Atthispoint,makeyourstrengthofmindevenmorepowerful,tothepointwhereitisfreedfromattachmenteventotherealizationsithascometo.
Knowingissimplyknowing;seeingissimplyseeing.
Keepthemindassomethingseparate.
Don'tletitflowoutafteritsknowing.
Weknow,andthenleaveitatthat.
Wesee,andthenleaveitatthat.
Wedon'tlatchontothesethingsasbeingours.
Themindwillthengainfullpowerandgrowstillofitsownaccord—notinvolved,notdependentonanythingatall.
Fabricationsdisappearcompletely,leavingjustapureconditionofdhamma:emptiness.
Thisisthephenomenonofnon-fabrication.
Release.
Themindisfreefromtheworld—exclusivelywithinthecurrentoftheDhamma,withoutgoingupordown,forwardorback,progressingorregressing.
Themindisastakedrivenfirmlyinplace.
Justaswhenatreeisattachedtoastakebyarope:Whenthetreeiscutdown,theropesnapsintwo,butthestakestaysput.
Themindstaysput,unaffectedbyanyobjectsorpreoccupations.
Thisisthemindofanobledisciple,apersonfreefromthefermentationsofdefilement.
Whoevertrainshisorherheartinlinewithwhathasbeenmentionedherewillmeetwithsecurity,contentment,andpeace,freefromeverysortoftroubleorstress.
Whatwehavediscussedbrieflyhereisenoughtobeusedasaguideinthepracticeoftrainingthemindtogainreleasefromsufferingandstressinthislifetime.
Totakeaninterestinthesethingswillbetoouradvantageinthetimestocome.
30Observe&EvaluateJuly24,1956Infixingourattentiononthebreath,theimportantpointistouseourpowersofobservationandevaluationandtogainasenseofhowtoalterandadjustthebreathsothatwecankeepitgoingjustright.
Onlythenwillwegetresultsthatareagreeabletobodyandmind.
Observehowthebreathrunsalongitsentirelength,fromthetipofthenoseondown,pasttheAdam'sapple,windpipe,heart,lungs,downtothestomachandintestines.
Observeitasitgoesfromthehead,downpastyourshoulders,ribs,spine,andtailbone.
Observethebreathgoingouttheendsofyourfingersandtoes,andouttheentirebodythrougheverypore.
ImaginethatyourbodyislikeacandleoraColemanlantern.
Thebreathisthemantleofthelantern;mindfulness,thefuelthatgivesofflight.
Yourbody,fromtheskeletonouttotheskin,islikethewaxofthecandlesurroundingthewick.
Wehavetotrymakethemindbrightandradiantlikeacandleifwewanttogetgoodresults.
***Everythingintheworldhasitspair:There'sdarkandsotherehastobebright.
There'sthesunandthere'sthemoon.
There'sappearingandthere'sdisappearing.
Therearecausesandthereareresults.
Thus,indealingwiththebreath,themindisthecause,andmindfulnesstheresult.
Inotherwords,themindiswhatacts,mindfulnessiswhatknows,somindfulnessistheresultofthemind.
Asforthepropertiesofthebody—earth,water,fire,andwind—thebreathisthecause.
Whenthemindmakesthecausegood,thephysicalresultisthatallthepropertiesbecomeradiant.
Thebodyiscomfortable.
Strong.
Freefromdisease.
Theresultsthatarisebywayofthebodyandmindarecausedbytheactofadjusting.
Theresultisthatwenoticeandobserve.
Whenwesitandmeditate,wehavetoobservethebreathasitgoesinandouttoseewhatitfeelslikeasitcomesin,howitmovesorexertspressureonthedifferentpartsofthebody,andinwhatwaysitgivesrisetoasenseofcomfort.
Isbreathinginlongandoutlongeasyandcomfortable,orisbreathinginshortandoutlongeasyandcomfortableIsbreathinginfastandoutfastcomfortable,orisbreathinginslowandoutslowIsheavybreathingcomfortable,orislightbreathingcomfortableWehavetouseourownpowersofobservationandevaluation,andgainasenseofhowtocorrect,adjust,andeasethebreathsothatit'sstable,balanced,andjustright.
If,forexample,slowbreathingisuncomfortable,adjustitsothatit'sfaster.
Iflongbreathingisuncomfortable,changetoshortbreathing.
Ifthebreathistoogentleorweak—makingyoudrowsyoryourminddrift—breathemoreheavilyandstrongly.
ThisislikeadjustingtheairpressureonaColemanlantern.
Assoonastheairandthekerosenearemixedintherightproportions,thelanternwillgiveofflightatfullstrength—whiteanddazzling—abletospreaditsradiancefar.
Inthe31sameway,aslongasmindfulnessisfirmlyweddedtothebreath,andwehaveasenseofhowtocareforthebreathsothatit'sjustrightforthevariouspartsofthebody,themindwillbestableandone,notflyingoutafteranythoughtsorconcepts.
Itwilldevelopapower,aradiancecalleddiscernment—or,tocallitbyitsresult,knowledge.
Thisknowledgeisaspecialformofawarenessthatdoesn'tcomefromanythingourteachershavetaughtusoranyonehastoldus.
Instead,it'saspecialformofunderstandingpraisedbytheBuddhaasrightview.
Thisformofunderstandingiscoupledwithmindfulnessandalertness.
Itranksasrightmindfulnessandrightconcentrationaswell.
Whenamindrightlyconcentratedgainsincreasedstrength,theresultscanleadtointuitiveinsight,directrealization,purityofknowledge,andultimatelytorelease,freefromanysortofdoubt.
Themindwillbeindependent,quiet,light,andatease—self-containedlikeaflameinaglasslantern.
Eventhoughinsectsmaycomeandswarmaroundthelantern,theycan'tputouttheflame;andatthesametime,theflamecan'tlickouttoburnthehandofthepersoncarryingit.
Amindthathasmindfulnessconstantlywatchingoveritisboundtobeincapableofstretchingorreachingouttotakeupwithanypreoccupationsatall.
Itwon'tlickoutinfrontorflickerbackbehind,andexternalpreoccupationswon'tbeabletocomebargingintotheheart.
Oureyes—theeyesofourdiscernment—willbeclearandfar-seeing,justasifweweresittingintheintersticesofanet,abletoseeclearlyinwhicheverdirectionwelooked.
***WhatdoesdiscernmentcomefromYoumightcompareitwithlearningtobecomeapotter,atailor,orabasketweaver.
Theteacherwillstartoutbytellingyouhowtomakeapot,sewashirtorapairofpants,orweavedifferentpatterns,buttheproportionsandbeautyoftheobjectyoumakewillhavetodependonyourownpowersofobservation.
Supposeyouweaveabasketandthentakeagoodlookatitsproportions,toseeifit'stooshortortootall.
Ifit'stooshort,weaveanotherone,alittletaller,andthentakeagoodlookatittoseeifthere'sanythingthatstillneedsimproving,toseeifit'stoothinortoofat.
Thenweaveanotherone,better-lookingthanthelast.
Keepthisupuntilyouhaveonethat'sasbeautifulandwell-proportionedaspossible,onewithnothingtocriticizefromanyangle.
Thislastbasketyoucantakeasyourstandard.
Youcannowsetyourselfupinbusiness.
Whatyou'vedoneistolearnfromyourownactions.
Asforyourpreviousefforts,youneedn'tconcernyourselfwiththemanylonger.
Throwthemout.
Thisisasenseofdiscernmentthatarisesofitsownaccord,aningenuityandsenseofjudgmentthatcomenotfromanythingyourteachershavetaughtyou,butfromobservingandevaluatingonyourowntheobjectthatyouyourselfhavemade.
Thesameholdstrueinpracticingmeditation.
Fordiscernmenttoarise,youhavetobeobservantasyoukeeptrackofthebreathandtogainasenseofhowtoadjustandimproveitsothatit'swell-proportionedthroughoutthebody—to32thepointwhereitflowsevenlywithoutfaltering,sothatit'scomfortableinslowandoutslow,infastandoutfast,long,short,heavy,orrefined.
Getsothatboththein-breathandtheout-breatharecomfortablenomatterwhatwayyoubreathe,sothat—nomatterwhen—youimmediatelyfeelasenseofeasethemomentyoufocusonthebreath.
Whenyoucandothis,physicalresultswillappear:asenseofeaseandlightness,openandspacious.
Thebodywillbestrong,thebreathandbloodwillflowunobstructedandwon'tformanopeningfordiseasetostepin.
Thebodywillbehealthyandawake.
Asforthemind,whenmindfulnessandalertnessarethecauses,astillmindistheresult.
Whennegligenceisthecause,aminddistractedandrestlessistheresult.
Sowemusttrytomakethecausesgood,inordertogiverisetothegoodresultswe'vereferredto.
Ifweuseourpowersofobservationandevaluationincaringforthebreath,andareconstantlycorrectingandimprovingit,we'lldevelopawarenessonourown,thefruitofhavingdevelopedourconcentrationhigherstepbystep.
***Whenthemindisfocusedwithfullcircumspection,itcanletgoofconceptsofthepast.
Itseesthetruenatureofitsoldpreoccupations,thatthere'snothinglastingorcertainaboutthem.
Asforthefuturelyingaheadofus,it'slikehavingtosailasmallboatacrossthegreatwidesea:Thereareboundtobedangersonallsides.
Sothemindletsgoofconceptsofthefutureandcomesintothepresent,seeingandknowingthepresent.
Themindstandsfirmanddoesn'tsway.
Unawarenessfallsaway.
Knowledgearisesforaninstantandthendisappears,sothatyoucanknowthatthereinthepresentisavoid.
Avoid.
Youdon'tlatchontoworld-fabricationsofthepast,world-fabricationsofthefuture,ordhamma-fabricationsofthepresent.
Fabricationsdisappear.
Avijj—counterfeit,untrueawareness—disappears.
'True'disappears.
Allthatremainsisawareness:'buddha…buddha…'Bodilyfabrication,i.
e.
,thebreath;verbalfabrication,i.
e.
,thoughtsthatformulatewords;andmentalfabrication,i.
e.
,thinking,alldisappear.
Butawarenessdoesn'tdisappear.
Whenbodilyfabricationmoves,you'reawareofit.
Whenverbalfabricationmoves,you'reawareofit.
Whenmentalfabricationmoves,you'reawareofit,butawarenessisn'tattachedtoanythingitknows.
Inotherwords,nofabricationscanaffectit.
There'ssimplyawareness.
Atathought,themindappears,fabricationsappear.
Ifyouwanttousethem,theretheyare.
Ifnot,theydisappearontheirown,bytheirverynature.
Awarenessisaboveeverythingelse.
Thisisrelease.
Meditatorshavetoreachthissortofawarenessifthey'retogetgoodresults.
Intrainingthemind,thisisallthereis.
Complicationsarealotoffussandbother,andtendtobogdownwithoutevergettingtotherealpoint.
33TheRefinementsoftheBreathAugust3,1956Whenwesitinmeditation,theimportantpointistobeobservantofthelevelsofthebreath.
Thebreathinthebodyhasthreelevels:common,refined,andprofound.
1.
Thecommonbreathisthebreathwebreatheintothebody.
Itcomesintwosorts.
(a)Thatwhichismixedwithimpureorpollutedair:Whenitgoesintothelungs,itdoesn'tallcomeout.
Thedregshangoninthebody.
Andwhenthesedregsmixwiththebloodintheheart,theycancausethebloodtobeharmfultothebody,givingrisetodiseases.
Butthesediseasesdon'tneedtobetreatedwithmedicine.
Ifwetreatthemusingthebreath,they'llgoaway.
(b)Theothersortofcommonbreathisthatwhichisbeneficial—thebreathmixedwithpureair.
Whenitmixeswiththebloodintheheart,it'sbeneficialtothebody.
2.
Therefinedbreathisgentleandsoft.
It'sthedelicatebreathsensationsderivedfromthein-and-outbreaththatpermeatebetweenthebloodvesselsandnerves.
Thisbreathiswhatgivesrisetooursenseoffeelingthroughoutthebody.
3.
Theprofoundbreathliesdeeperthantherefinedbreath.
It'scool,spacious,empty,andwhite.
Therefinedbreaththatspreadstonourishthebodyistheimportantlevelofbreathtouseasabasisforobservingallthreelevelsofthebreath.
Whenthisrefinedbreathisspreadfullythroughouteverypartofthebody,thebodywillfeellight,empty,andquiet—butwe'restillmindfulandalert.
Themindisstableandsoisthesenseofthebody.
Whenthisisthecase,we'reconstantlymindfulandalert.
Atthispoint,abrightlightwillappearinoursensationofthebreath.
Eventhoughoureyesareclosed,it'sasiftheywereopen.
We'llfeelasifthebreathinourbodyhadawhiteglow,likethemantleofaColemanlanternbathedwithlight.
Thisistheprofoundbreath.
Themindbecomessereneandstill;thebodybecomessereneandstill.
Themindatthispointissaidtobeinrightconcentration,whichcanleadtoliberatinginsight.
Liberatinginsightcancutawayallconceptsdealingwithpastandfuture.
Inotherwords,themindiscontenttostaywiththeprofoundbreath,thespaciousandemptybreath.
Aslongasthemindhasn'tpenetratedtothislevelofthebreath,itisn'tfreefromhindrances.
Itdoesn'tgiverisetodiscernment;ithasnotrueawareness.
Butwhentheawarenessthatcomesfromstillnessgainspower,itgivesrisetostrengthandlight.
Themindandbreatharebothbright.
Wheneveryaspectofthebreathisequallystrong,theprofoundbreathbecomesapparent:quietandsmooth,freefromwaves,motionlessandresilient.
Thebreathatthispointisn'taffectedbythein-and-outbreath.
Thebodyisquiet,withnofeelingsofpain.
Itfeelsbuoyant,saturated,andfull,likethemantleofaColemanlantern:There'snoneedtopump,there'snosound,the34airinsideseemsstill,andyetthelightisdazzling.
Allthat'sneededisthevaporofthekerosene,andthelanternwillgiveofflight.
Thebodyisquiet,withnoupsordowns,highsorlows.
Whenthebreathissmoothandlevelinthisway,itmakesthebodyfeellight,empty,andquiet.
Thisiscalledkya-passaddhi:physicalserenity.
Themind,whichstayswiththequietbody,istermedcitta-passaddhi:aserenemind.
Whenthemindstayswiththisstillness,itbecomesbright.
Thisbrightnesscomesfromthemind'sbeingfirmlycentered.
Whenthemindisfirmlycentered,itleadstoinsight.
Wheninsightarises,wecanbeawareonthelevelofphysicalsensations(rpa)andmentalacts(nma)thatarisefromthein-and-outbreath.
We'reawareofthecommonbreath,therefinedbreath,andtheprofoundbreath.
Wecankeeptabsonallthreelevelsofthebreath.
Whenourawarenessreachesthispoint,wecanbesaidtoknowthebreath,ortoknowsensation.
Thenweobservehowthesethingsaffectthemind.
Thisiscalledknowingmentalacts.
Oncewecanknowbothsensationandmentalacts,we'llknow:'Thisistrueawareness.
Thisishowtrueawarenessgoesaboutknowing.
'Aslongaswecan'tmakethemindbehaveinthisway,wecan'tknow.
Andwhenwecan'tknow,that'savijj,unawareness.
Unawarenessisdarkness.
Thecommonbreathisdark,therefinedbreathisdark,theprofoundbreathisdark.
Howharmfulthisdarknessisforthebodyandmind,wedon'tknow:moredarkness.
Unawareness.
UnawarenessislikeputtingtaroilinaColemanlantern.
Avijjhasallthebadfeaturesoftaroil.
Itgivesrisetonothingbuttrouble—darkness—forotherpeople,atthesametimebeingdestructivetoourownheartandmind,justasafirefedwithtaroilwillgiveoffnothingbutblacksmoke.
Themoretaroilwefeedit,theblackerthesmoke—andthenwegoaroundthinkingthatourblacksmokeissomethingspecial,butactuallyit'sunawareness,i.
e.
,unawareofthefactthatit'sunawareness.
Sowegetmoreandmorewrappedupinourunawarenessuntilwe'recoveredthickwithsoot.
Sootisaformoffilththatgivesrisetoharm.
Whenafiregivesoffblacksmoke,itslightisbad,thefireisbad,thesmokeisbad.
Badsmokeisthenatureofunawareness;andbecauseit'sbad,theknowledgeitgivesrisetoisbad,theresultsitgivesrisetoarebad.
Theseareallthingsthatgiverisetosufferingandstress.
Thisisthesortofharmthatcomesfromunawareness.
Theharmcausedbyunawarenessislikeawood-fire.
Awood-firemakesussweatand—asifthatweren'tenough—itslightisredandfiercelikethelightofthesun.
Whateverit'sfocusedonwillgoupinflames.
Anyplaceawood-fireburnsforalongtimewillbecomeblackwithsoot,inthesamewaythatapersonwhobuildsawood-firegetshimselfalldirty.
Hisfaceandarmsgetblack,hisclothesgetblack,butbecauseheseesthisblacknessashisown,hedoesn'ttakeoffenceatit.
Justlikeaninfectedsoreonhisbody:Nomatterhowdirtyorsmellyitmaybe,hecanstilltouchitwithoutfeelinganyrevulsion.
Butifhesawthesamesoreonsomeoneelse,he'dbesorepulsedthathecouldn'tstandtolookatitandwouldn'tevenwanttogoanywherenear.
Anyonewhosemindiswrappedupinunawarenessislikeapersoncoveredwithopensoreswhofeelsnoembarrassmentordisgustathimself.
Orlikesootonourownkitchenwalls:Eventhoughweseeit,wesimplyseeit,withoutany35sensethatit'sugly,disgusting,orembarrassing.
Butifwesawitinsomeoneelse'skitchen,we'dwanttorunaway.
Unawarenessiswhatkillspeople.
Unawarenessisatrap.
Butordinarilyatrapcancatchonlydull-wittedanimals.
Sharp-wittedanimalsusuallydon'tletthemselvesgetcaught.
Ifwe'restupid,unawarenesswillcatchusandeatusallup.
Ifweliveundertheswayofignorance—ifwearen'tacquaintedwiththethreelevelsofbreathinthebody—we'llhavetoreapharm.
Toknowthem,though,istohaverightmindfulness.
We'llknowthecausesofouractionsandtheirresults.
Toknowthisistobemindfulandalert.
Ourbodyandactionswillbecleartous,likeafirethat'sbrightinandofitself.
WheredoesitsbrightnesscomefromFromtheenergyinthekerosene.
Soitiswiththeprofoundbreath.
It'squietinthebody,likeaColemanlanternglowingdazzlinglybright:It'squiet,asifnoairhadbeenpumpedintoitatall.
Thisiskya-passaddhi,physicalserenity.
Asforthemind,it'scrystalclearallaround.
Andliketheglowcomingoffthemantleofthelantern,it'sofusetopeopleandotherlivingbeings.
Thisiswhat'smeantby'pabhassaramidacitta'—themindisradiant.
Whenwecankeepthemindpureinthisway,itgainsthepowertoseewhatliesdeeperstill—butasofyetwecan'tknowclearly.
We'llhavetomakeourstrengthofmindevenmorepowerfulthanthis:That'svipassan,clear-seeinginsight.
Whenvipassanarises,it'sasifweputkerosenedirectlyonthemantleofalantern:Thefirewillflameupinstantly;thelightwilldazzleinasingleflash.
Theconceptsthatlabelsensationswilldisappear;theconceptsthatlabelmentalactswilldisappear.
Alllabelingandnamingofthingswilldisappearinasinglementalinstant.
Sensationsarestillthere,asalways;mentalactsarestillthere,asalways,butthelabelsthattakeholdofthemarecut,justlikeatelegraphline:Thetransmitteristhere,thereceiveristhere,thelineisthere,butthere'snoconnection—thecurrentisn'trunning.
Whoeverwantstosendamessagecangoaheadandtry,buteverythingisquiet.
Soitiswiththeheart:Whenwecutthroughlabelsandconcepts,thennomatterwhatanyonemaysaytous,theheartisquiet.
Thisisvipassan,anawarenessbeyondtheswayofunawareness,freefromclingingandattachment.
Themindrisestothetranscendent,releasedfromthisworld.
Itdwellsina'world'higherthantheordinaryworlds,higherthanthehumanworld,theheavenlyandtheBrahmaworlds.
Thisiswhy,whentheBuddhagainedtheknowledgeofunsurpassedrightself-awakening,atremorwentthroughtheentirecosmos,fromthelowestreachesofhellupthroughthehumanworldtotheworldsoftheBrahmas.
WhyBecausehismindhadgainedfullpowersothatitcouldpartitswayupabovetheBrahmaworlds.
Forthisreason,weshouldreflectonthecommonbreathwe'rebreathingrightnow.
Itgivesrisetobenefitsmixedwithharm.
Therefinedbreathnourishesthebloodvesselsandnerves.
Theprofoundbreathadjuststhebreathsensationsthroughoutthebodysothatthebreathisself-sufficientinitsownaffairs.
Theearthproperty,thefireproperty,andthewaterpropertyallbecomeself-sufficientintheirownaffairs.
Andwhenallfourpropertiesareself-sufficient,theybecomeequalandbalanced,sothere'snoturmoilinthebody.
Themindis36self-sufficient,thebodyisself-sufficient,andwecanstopworryingaboutthem,justlikeachildwe'veraisedtomaturity.
Thebodyandmindeachbecomematureandindependentintheirownaffairs.
Thisistermedpaccatta:Weseeonourownandbecomeresponsibleforourselves.
Sandihiko:Wecanseeclearlyforourselves.
Akliko:Nomatterwhen,assoonaswereflectonthethreelevelsofthebreathweimmediatelygaincomfortandease.
Tospeakinlegalterms,we'vecomeofage.
We'renolongerminorsandhavefullrightstoourparents'legacyinaccordancewiththelaw.
Tospeakintermsofthemonasticdiscipline,wenolongerhavetostayunderourteachersbecausewe'refullyabletolookafterourselves.
AndtospeakintermsoftheDhamma,wenolongerhavetodependonteachersortexts.
WhatI'vebeensayinghereisaimedatgivingusasenseofhowtoapplyourpowersofobservationtothethreelevelsofthebreath.
Weshouldattendtothemuntilwegainunderstanding.
Ifwe'reobservantinkeepingtabsonthethreelevelsofthebreathatalltimes,we'llreapresults—easeofbodyandmind—likeanemployerwhoconstantlykeepstabsontheworkersinhisfactory.
Theworkerswon'thaveachancetoshirktheirdutiesandwillhavetosettheirmindsondoingtheirworkasthey'resupposedto.
Theresultisthatourworkissuretobefinishedquickly,ortomakesteadyprogress.
TheDirectPathSeptember14,1956Whenyoufixyourattentiononthebreath,youmusttrytocutawayalloutsidepreoccupations.
Otherwise,ifyouletyourselfbedistracted,youwon'tbeabletoobservethesubtletiesofthebreathandmind.
Thebreathenergyinthebodycanbedividedintothreeparts:oneintheheartandlungs,anotherinthestomachandintestines,andathirdinthebloodvesselsthroughoutthebody.
Allthreearebreathsthatarealwaysmoving;butthere'sanotherbreath—astillbreath,lightandempty—centeredinthediaphragm,betweentheheartandlungsontheonehandandthestomachandintestinesontheother.
Thisbreathismotionless,unlikethebreathdistilledintheheartandlungs.
Itexertsnopressureonanypartofthebodyatall.
Asforthemovingbreath,whenitstrikesthebloodvesselsitfeelswarmorhot,andsometimescausesexcretionsinyournose.
Ifthebreathispredominantoverthefireproperty,itcausesthebloodtobecool.
Ifthefirepropertyispredominantoverthebreathproperty,itcausesthebloodtobehot.
Ifthesepropertiesarecombinedintherightproportions,theygiverisetoafeelingofcomfortandease—relaxed,spacious,andstill—likehavinganunobstructedviewoftheopensky.
Sometimesthere'safeelingofease—relaxed,spacious,butmoving:Thisiscalledpti,orrapture.
Thebestbreathtofocusonistheempty,spaciousbreath.
Tomakeuseofthe37breathmeanstousewhicheverfeelingismostpredominant,aswhenyoufeelveryrelaxed,veryempty,orverycomfortable.
Ifthere'safeelingofmotion,don'tuseit.
Usejustthefeelingsofemptiness,relaxation,orlightness.
Tousethemmeanstoexpandtheirrangesothatyoufeelemptyineverypartofthebody.
Thisiscalledhavingasenseofhowtomakeuseofthefeelingsyoualreadyhave.
Butinusingthesefeelings,youhavetobecompletelymindfulandalert.
Otherwise,whenyoustartfeelingemptyorlight,youmightgothinkingthatyourbodyhasdisappeared.
Inlettingthesesensationsexpand,youcanletthemspreadeitheroneatatimeoralltogetheratonce.
Theimportantpointisthatyoukeepthembalancedandthatyoufocusonthewholebodyallatonceasthesingleobjectofyourawareness.
Thisiscalledekyana-magga,thedirectpath.
Ifyoucanmasterthis,it'slikehavingawhitecloththatyoucaneitherkeephiddeninyourfistorspreadoutfortwometers.
Yourbody,althoughitmayweigh50kilograms,mayfeelaslightasasinglekilogram.
Thisiscalledmah-satipahna—thegreatframeofreference.
WhenmindfulnesssaturatesthebodythewayflamesaturateseverythreadinthemantleofaColemanlantern,theelementsthroughoutthebodyworktogetherlikeagroupofpeopleworkingtogetheronajob:Eachpersonhelpsalittlehereandthere,andinnotimeatall,almosteffortlessly,thejobisdone.
JustasthemantleofaColemanlanternwhoseeverythreadissoakedinflamebecomeslight,brilliant,andwhite,inthesamewayifyousoakyourmindinmindfulnessandalertnesssothatit'sconsciousoftheentirebody,bothbodyandmindwillbecomebuoyant.
Whenyouthinkusingthepowerofmindfulness,yoursenseofthebodywillimmediatelybecomethoroughlybright,helpingtodevelopbothbodyandmind.
You'llbeabletositorstandforlongperiodsoftimewithoutfeelingtired,towalkforgreatdistanceswithoutgettingfatigued,togoforunusuallylongperiodsoftimeonjustalittlefoodwithoutgettinghungry,ortogowithoutfoodandsleepaltogetherforseveraldaysrunningwithoutlosingenergy.
Asfortheheart,itwillbecomepure,open,andfreefromblemish.
Themindwillbecomebright,fearless,andstrong.
Saddh-bala:Yoursenseofconvictionwillrunlikeacarrunningwithoutstopalongtheroad.
Viriya-bala:Yourpersistencewillaccelerateandadvance.
Sati-bala:Yourmindfulnessandalertnesswillberobust,capableofknowingbothpastandfuture.
Forinstance,knowledgeofpastlivesandknowledgeofotherbeings'deathandrebirth:Thesetwokindsofintuitionareessentiallyformsofmindfulness.
Onceyourmindfulnessisfullydeveloped,itcangiveyouknowledgeofpeople'spastactionsandlives.
Samdhi-bala:Yourconcentrationwillbecomeunwaveringandstrong.
Noactivitywillbeabletokillit.
Inotherwords,nomatterwhatyou'redoing—sitting,standing,talking,walking,whatever—assoonasyouthinkofpracticingconcentration,yourmindwillimmediatelybecentered.
Wheneveryouwantit,justthinkofitandyou'vegotit.
Whenyourconcentrationisthisstrong,insightmeditationisnoproblem.
Pa-bala:Yourinsightwillbelikeadouble-edgedsword.
Yourinsightintowhat'soutsidewillbesharp;yourinsightintowhat'sinsidewillbesharp.
38Whenthesefivestrengthsappearintheheart,theheartwillbefullymature.
'Saddh'indryaviriy'indryasat'indryasamdh'indryapa'indrya':Yourconviction,persistence,mindfulness,concentration,anddiscernmentwillbematureandpre-eminentintheirownspheres.
It'sthenatureofmatureadultsthattheycooperate.
Whentheyworktogetheronajob,theyfinishit.
Soitiswhenyouhavethesefiveadultsworkingtogetherforyou:You'llbeabletocompleteanytask.
Yourmindwillhavethepowertodemolisheverydefilementintheheart,justasanuclearbombcandemolishanythinganywhereintheworld.
Whenyourmindhasthissortofpower,liberatinginsightwillariselikealancewithsharpedgesonallfoursidesorapowersawwhosebladehasteethallthewayaround.
Thebodyislikethestandonwhichthesawrests;themindisthecircularblade:Whereveritspins,itcancutthroughwhateverisfedintoit.
Thisisthenatureofliberatinginsight.
Thesearesomeoftheresultsthatcomefromknowinghowtorefinethebreathandhowtoexpandthestillbreathsothatitbenefitsbothbodyandmind.
Weshouldtakethesematterstoheartandputthemintopracticeasweareable,soastoshareinthesebenefits.
Knowledge&VisionJuly,1958Thepartsofthebodythatache,thataretense,painful,orsore—thinkofthemashoodlumsorfools.
Asforthepartsthatarerelaxedandcomfortable,thinkofthemassages.
Askyourself:DoyouwanttolivewithsagesorfoolsIt'snotthecasethatthebodywillbepainfulineverypartallatthesametime.
Sometimesourhandhurts,butourarmdoesn'thurt;ourstomachaches,butourbackdoesn'tache;ourlegshurt,butourfeetarefine;oroureyeshurt,butourheaddoesn'thurt.
Whenthisisthecase,weshouldchoosetostaywiththegoodparts.
Ifwetakeupcompanywithmoreandmoregoodpeople,they'llreachthepointwheretheycandriveoutallthehoodlums.
Inthesameway,whenthemindisverystill,thesenseofcomfortwillbecomesogreatthatwe'llforgetaboutachesandpains.
Thebreathenergyinthebodyislikeamessenger.
Whenweexpandthebreath—thisiswhat'smeantbyvicra,orevaluation—mindfulnesswillspreadthroughoutthebody,asifitweregoingalonganelectricwire.
Beingmindfulislikesendingelectricityalongawire;alertnessisliketheheatoftheelectricitythatenergizesusandwakesusup.
Whenthebodyisenergized,nopainswillovercomeit.
Inotherwords,wewakeupthepropertiesofearth,water,wind,andfiresothattheygettowork.
Thepropertiesofthebodywillbecomestrongandhealthy,makingthebodyfeelcomfortableandwell.
Thisistermedmahbhta-rpa.
Whenthissenseofmahbhta-rpaisnourishedwithbreathand39mindfulnessinthisway,itwillgrowandmature.
Thepropertieswillgrowquietandmature,andbecomemah-satipahna,thegreatframeofreference.
Thisisthresholdconcentration,orvicra—spreadingthebreath.
Incenteringthemind,wehavetoputitonthemiddlepath,cuttingawayallthoughtsofpastandfuture.
Asforworldlyphenomena—gainandloss,statusanddisgrace,praiseandcensure,pleasureandpain—nomatterhowbadtheymaybeorhowfantasticallygood,wearen'tinterested—becauseevenwhentheyreallyhavebeengood,they'veleftuslongago;andasforthegoodlyingahead,ithasn'treachedusyet.
Tofeedonmoodsthatarepastislikeeatingthingsthatotherpeoplehavespitout.
Thingsthatotherpeoplehavespitout,weshouldn'tgatherupandeat.
Whoeverdoesso,theBuddhasaid,islikeahungryghost.
Inotherwords,themindisaslavetocraving,whichislikesaliva.
Wedon'tgettoeatanyfoodandsowesitswallowingnothingbutsaliva.
Themindisn'tinthemiddleway.
Tothinkofthefutureislikelickingtherimoftomorrow'ssouppot,whichdoesn'tyethaveevenadropofsoup.
Tothinkaboutthepastislikelickingthebottomofyesterday'ssouppotwhenthereisn'tanyleft.
ThisiswhytheBuddhabecamedisenchantedwithpastandfuture,becausethey'resoundependable.
Sometimestheyputusinagoodmood,whichisindulgenceinpleasure.
Sometimestheygetusinabadmood,whichisindulgenceinself-affliction.
Whenyouknowthatthissortofthingisn'tthepathofthepractice,don'tgonearit.
TheBuddhathustaughtustoshieldthemindsothatit'squietandstillbydevelopingconcentration.
Whenapersonlikestolickhisorherpreoccupations,ifthey'rebad,it'sreallyheavy.
Ifthey'regoodpreoccupations,it'snotsobad,butit'sstillonthemundanelevel.
Forthisreason,we'retaughttotakeourstanceinthepresent.
Whenthemindisn'tinvolvedinthepastorthefuture,itentersthenoblepath—andthenwerealizehowmeaninglessthethingsofthepastare:Thisistheessenceoftheknowledgeofpastlives.
Oldthingscomebackandturnintonew;newthingscomebackandturnintoold.
Oraspeoplesay,thefuturebecomesthepastandthepastbecomesthefuture.
Whenyoucandisposewithpastandfuture,themindbecomesevenmoresteadfast.
Thisiscalledrightmindfulness.
Theminddevelopsstrengthofconviction(saddh-bala),i.
e.
,yourconvictionsbecomemoresettledinthetruthofthepresent.
Viriya-bala:Yourpersistencebecomesfearless.
Sati-bala:Mindfulnessdevelopsintogreatmindfulness.
Samdhi-bala:Themindbecomesfirmandunshaking.
Pa-bala:Discernmentbecomesacutetothepointwhereitcanseethetruenatureofthekhandhas,becomingdispassionateandlettinggoofthebodyandselfsothatthemindisreleasedfromthepowerofattachment.
This,accordingtothewise,isknowledgeoftheendofmentalfermentation.
Toknowwherebeingsgoandtakebirthistermedknowledgeofdeathandrebirth.
Webecomedisenchantedwithstatesofbeing.
Onceweknowenoughtofeeldisenchantment,ourstatesofbeingandbirthlessen.
Ourburdensandconcernslighten.
Themind'scyclingthroughstatesofbeingslowsdown.
Justlikeawheelwhenweputthornsinthetireandplacelogsintheway:Itslowsdown.
Whenthemindturnsmoreslowly,youcancountthestagesinitscycle.
40Thisiscalledknowingthemomentsofthemind.
Toknowinthiswayisliberatinginsight.
It'sawareness.
Toknowpast,future,andpresentisawareness.
***Thenobleonesaren'tattachedtoactivities—toacting,speaking,orthinking—inanyway.
Whentheprocessesofactionfallsilent,theirmindsareemptyandclearlikespace.
Butweordinarypeopleholdontospeaking,standing,walking,sitting,lyingdown,everything—andhowcanithelpbutbeheavyThenobleonesletgoofitallandsoareatease.
Iftheywalkalongtime,theydon'tgetweary.
Iftheysitalongtime,theydon'tache.
Theycandoanythingwithoutbeingweigheddown.
Thepeoplewhoareweigheddownarethosewhoholdon.
***Stressforordinarypeopleispainandsuffering.
Thestressofsagesisthewaveringofpleasure.
***Thebreathofbirthoroflifeisthein-breath.
Theout-breath,whenthere'snoin-breath,isthebreathofdeath.
Whetherapersonistohavethepotentialforashortoralonglifedependsonthein-and-outbreath.
Thusthebreathistermedkya-sakhra,bodilyfabrication.
It'sthecrucialfactorinlife.
Whenyoucancatchholdofthebreath,youcankeeptabsonyourownbirthanddying.
Thisisbirthanddyingontheobscuredlevel.
Asforbirthanddyingontheopenlevel,evenfoolsandchildrencanknowit:'Birth'meansbreathing,sitting,lyingdown,standing,walking,andsoon.
'Death'meanstostopbreathingandtogethauledoffandcremated.
Butbirthanddyingontheobscuredlevelcanbeknownonlywithin.
Andnoteveryonecanknowthem.
Onlythosewhostilltheirmindscan.
Tofocusonthebreaththiswayis,atthesametime,mindfulnessofdeath,mindfulnessofbreathing,andmindfulnessimmersedinthebody.
Oryoucancallitekyana-magga—unifyingthesenseofthebodyintoasingle,directpath.
Vitakkaistobringthetopicofmeditationtothemind,tobringthemindtothetopicofmeditation.
Vicrameanstospread,adjust,andimprovethebreathcarefully.
Thelongeryoukeepatthis,themorecomfortableyourgoingwillbe,justaswhenweworkatclearingaroad.
Thesenseofthebodywillbenefitinthreeways,feelinglight,cool,andcomfortable.
Atthispoint,ourmeditationthemebecomesevenstronger,andthemindfeelsevengreatereaseanddetachment,termedcitta-viveka,ormentalsolitude.
Thesenseofthebodybecomesmorequietanddetached,termedkya-viveka,orphysicalsolitude.
***Thebreathenergyinthebodyfallsintotwoclasses.
Oneclassiscalledthe'femininebreath,'thegentleflowofenergyfrombelowthenaveluptotheheadandoutthenose.
Theotherclassiscalledthe'masculinebreath,'thesolidflowofenergyfromtheendsofthefeetupthroughthespine.
Onceyoucanfocusonthesebreaths,don'tgoagainsttheirbasicnature.
Beconsciousofthemwhen41yougointocoordinateandconnectthem,andobservetheresultsthatcomefromspreadingandadjustingthebreath.
Assoonasthingsfeelsmoothandeasy,focusinonthebreathinthestomachandintestines,andthebreathenergythatactsasasentinelbetweenthem,keepingthemfromrubbingagainsteachother,likethecottonwoolusedtopackastackofglasswaretokeeptheglassesfromstrikingagainstoneanother.
***Whenthebreathisquietandthemindatease,thisisgoodnessinitsgreaterform.
Whenthemindisateasebutthebodyinturmoil,thisisgoodnessinalesserform.
Letthemindsettlewhereverthere'sasenseofcomfortinthebody,inthesamewaythatwegotolookforfoodinplaceswhereinthepastwe'vefoundenoughtoeatourfill.
Oncethemindisfull,rapture(pti)arises.
Pleasure(sukha)saturatestheheart,justassaltsaturatespickledfish.
Themindwilltakeonvalue.
Thesenseofthebodywillbecomebright,clear,andcool.
Knowledgewillbegintoseebitbybit,sothatwecancometoseethenatureofourownbodyandmind.
Whenthisstateofmindbecomesstronger,itturnsintoa-dassana—knowledgeandvision.
Knowledgeonthislevelcomesfrommindfulness,andvisionfromalertness.
Whenthewaveringofthemindstops,thencravingforsensuality,forbecoming,andfornobecomingallstop.
Painandpleasure,letgoofthem.
Don'tgivethemasecondthought.
Thinkofthemaswordsthatpeoplespeakonlyinjest.
Asforthetruth,it'sthereintheheart.
Ifthemindstillwaversandstrays,therewillhavetobemorestatesofbeingandbirth.
Ifsensualcravingmoves,itleadstoagrossstateofbeing.
Ifcravingforbecomingmoves,itleadstoanintermediatestateofbeing.
Ifcravingfornobecomingmoves,themindwilllatchontoasubtlestateofbeing.
Onlywhenweseethishappeningcanwebesaidtoknowpast,future,andpresent.
Whenthisawarenessisclearandfull,themindbecomesdispassionateandloosensitsattachments,comingtoafullstop:thestoppingofunawareness,thestoppingofbirth.
ThisiswhytheBuddhafeltnoattachmentforhomeorfamily,forwealth,servants,ormaterialpleasuresofanykind.
ComingHomeSeptember22,1956Whenyoucloseyoureyeswhilesittinginmeditation,simplycloseyoureyelids.
Don'ttrytocloseoffyoureyeslikeapersonsleeping.
Youhavetokeepyouropticnervesawakeandworking.
Otherwiseyou'llputyourselftosleep.
Thinkofyourinternalmeditationobject—thein-and-outbreath—andthenthinkofbringingyourexternalmeditationobject—'buddho,'awake,whichisoneofthevirtuesoftheLordBuddha—inwiththebreath.
42Onceyoucanfocuscomfortablyonthebreath,letthebreathspreadthroughoutthebodyuntilyoufeellight,supple,andatease.
Thisiscalledmaintainingtheproperqualityinpracticingconcentration.
Tokeepthemindfixedsothatitdoesn'tslipawayfromthebreathiscalledmaintainingtheproperobject.
Beingfirmlymindfulofyourmeditationword,withoutanylapses,iscalledmaintainingtheproperintention.
Whenyoucankeepyourmindfixedinthesethreecomponentfactors,youcansaythatyou'repracticingmeditation.
Oncewesetourmindondoinggoodinthisway,thingsthataren'tgood—nvaraa,orhindrances—areboundtocomestealingintothemind.
Ifwecallthehindrancesbyname,therearefiveofthem.
Butherewearen'tgoingtotalkabouttheirnames;we'lljusttalkaboutwhattheyare:(1)Hindrancesarethingsthatdefileandadulteratethemind.
(2)Theymaketheminddarkandmurky.
(3)They'reobstaclesthatpreventthemindfromstayingfirmlywiththecomponentfactorsofitsmeditation.
Hindrancescomefromexternalpreoccupations,andexternalpre-occupationsarisebecauseourinternalpreoccupationisweak.
Tosaythatourinternalpreoccupationisweakmeansthatourminddoesn'tstayfirmlywithitsobject.
Likefloatingadipperinabarrelofwater:Ifitdoesn'thaveanythingtoweighitdown,it'sboundtowobbleandtip.
Thewobblingofthemindiswhatcreatesanopeningforthevarioushindrancestocomepouringinandmakethemindloseitsbalance.
Weshouldmakeourselfawarethatwhenthemindstartstipping,itcantipineitheroftwodirections:(1)Itmaygotowardthoughtsofthepast,mattersthathappenedtwohoursagoorallthewaybacktoourveryfirstbreath.
Distractionsofthissortcancarrytwokindsofmeaningforus:Eithertheydealintermsofworldlymatters—ourownaffairsorthoseofotherpeople,goodorbad—orelsetheydealintermsoftheDhamma,thingsgoodorbadthathavehappenedandthatwe'vetakennoteof.
(2)Orelseourmindmaytiptowardthoughtsofthefuture,whicharethesamesortofthing—ourownaffairsorthoseofothers,dealingintermsoftheworldortheDhamma,goodorbad.
Whenourmindstartsdriftinginthisway,we'reboundtoreceiveoneoftwosortsofresults:contentmentordiscontentment,moodsthatindulgeeitherinsensualpleasureorinselfaffliction.
Forthisreason,wehavetocatchholdofthemindconstantlyandbringitintothepresentsothatthesehindrancescan'tcomeseepingin.
Buteventhenthemindisn'treallyatequilibrium.
It'sstillapttowavertosomeextent.
Butthiswaveringisn'treallywrong(ifweknowhowtouseit,itisn'twrong;ifwedon't,itis)becausethemind,whenitwavers,islookingforaplacetostay.
InPli,thisiscalledsambhavesin.
Sowe'retaughttofindameditationthemetoactasafocalpointforthemind,inthesamewaythatamoviescreenactsasareflectorforimagessothattheyappearsharpandclear.
Thisistokeepexternalpreoccupationsfrombargingin.
Inotherwords,we'retaughttomeditatebyfocusingthemindinoneplace,onthebreath.
Whenwethinkofthebreath,that'scalledvitakka—aswhenwethink'bud-'inand'dho'out,likewe'redoingrightnow.
Asforthewaveringofthemind,that'scalledvicra,orevaluation.
Whenwebringvicraintothepicture,wecanletgoofpartofvitakka.
Inotherwords,stoprepeating'buddho'43andthenstartobservinghowmuchthebodyisaffectedbyeachin-and-outbreath.
Whenthebreathgoesout,doesitfeeleasyandnaturalWhenitcomesin,doesitfeelcomfortableIfnot,improveit.
Whenwedirectthemindinthisway,wedon'thavetouse'buddho.
'Thein-breathwillpermeateandspreadthroughoutthebody,alongwithoursenseofmindfulnessandalertness.
Whenweletgoofpartofvitakka—aswhenwestoprepeating'buddho,'sothatthere'sonlytheactofkeepingtrackofthebreath—theactofevaluatingincreases.
Thewaveringofthemindbecomespartofourconcentration.
Outsidepre-occupationsfallstill.
'Fallingstill'doesn'tmeanthatourearsgodeaf.
Fallingstillmeansthatwedon'tstirthemindtogooutafterexternalobjects,eitherpastorfuture.
Weletitstaysolelyinthepresent.
Whenthemindiscenteredinthisway,itdevelopssensitivityandknowledge.
Thisknowledgeisn'tthesortthatcomesfromstudyingorfrombooks.
Itcomesfromdoing—aswhenwemakeclaytiles.
Whenwefirststartoutweknowonlyhowtomixtheclaywithsandandhowtomakeplainflattiles.
Butaswekeepdoingitwe'llstartknowingmore:howtomakethemattractive,howtomakethemstrong,durable,andnotbrittle.
Andthenwe'llthinkofmakingthemdifferentcolorsanddifferentshapes.
Aswekeepmakingthembetterandmoreattractive,theobjectswemakewillinturnbecomeourteachers.
Soitiswhenwefocusonthebreath.
Aswekeepobservinghowthebreathflows,we'llcometoknowwhatthein-breathislike;whetherornotit'scomfortable;howtobreatheinsothatwefeelcomfortable;howtobreatheoutsothatwefeelcomfortable;whatwayofbreathingmakesusfeeltenseandconstricted;whatwaymakesusfeeltired—becausethebreathhasuptofourvarieties.
Sometimesitcomesinlongandoutlong,sometimesinlongandoutshort,sometimesinshortandoutlong,sometimesinshortandoutshort.
Soweshouldobserveeachofthesefourtypesofbreathastheyflowinthebodytoseehowmuchtheybenefittheheart,lungs,andotherpartsofthebody.
Whenwekeepsurveyingandevaluatinginthisway,mindfulnessandalertnesswilltakechargewithinus.
Concentrationwillarise,discernmentwillarise,awarenesswillarisewithinus.
Apersonwhodevelopsthissortofskillmayevenbecomeabletobreathewithoutusingthenose,bybreathingthroughtheeyesortheearsinstead.
Butwhenwe'restartingout,wehavetomakeuseofthebreaththroughthenosebecauseit'stheobviousbreath.
Wefirsthavetolearnhowtoobservetheobviousbreathbeforewecanbecomeawareofthemorerefinedbreathsensationsinthebody.
Thebreathenergyinthebody,takenasawhole,isoffivesorts:(1)The'sojourningbreath'(gantuka-vyas)continuallyflowinginandout.
(2)Thebreathenergythatstayswithinthebodybutcanpermeatethroughthevariousparts.
(3)Thebreathenergythatspinsaroundinplace.
(4)Thebreathenergythatmovesandcanflowbackandforth.
(5)Thebreathenergythatnourishesthenervesandbloodvesselsthroughoutthebody.
Onceweknowthevariouskindsofbreathenergy,howtomakeuseofthem,andhowtoimprovethemsothattheyfeelagreeabletothebody,we'lldevelopexpertise.
We'llbecomemoreadeptwithoursenseofthebody.
Resultswillarise:afeelingoffullnessandsatisfactionpervadingtheentirebody,justaskerosene44pervadeseverythreadinthemantleofaColemanlantern,causingittogiveoffabrightwhiteglow.
Vitakkaislikeputtingsandintoasifter.
Vicraislikesiftingthesand.
Whenwefirstputsandintoasifter,it'sstillcoarseandlumpy.
Butaswekeepsifting,thesandwillbecomemoreandmorerefineduntilwehavenothingbutfineparticles.
Soitiswhenwefixthemindonthebreath.
Inthefirststages,thebreathisstillcoarse,butaswekeepusingmoreandmorevitakkaandvicra,thebreathbecomesmoreandmorerefineduntilitpermeatestoeverypore.
Orika-rpa:Allsortsofcomfortablesensationswillappear—asenseoflightness,spaciousness,respite,freedomfromachesandpains,etc.
—andwe'llfeelnothingbutrefreshmentandpleasureinthesenseoftheDhamma,constantlycoolandrelaxed.
Sukhumla-rpa:Thissenseofpleasurewillappeartobeliketinyparticles,likethemistofatomsthatformstheairbutcan'tbeseenwiththenakedeye.
Buteventhoughwefeelcomfortableandrelaxedatthispoint,thismistofpleasurepervadingthebodycanformabirthplaceforthemind,sowecan'tsaythatwe'vegonebeyondstressandpain.
Thisisoneoftheformsofawarenesswecandevelopinconcentration.
Whoeverdevelopsitwillgiverisetoasenseofinnerrefreshment:afeelingoflightness,likecottonwool.
Thislightnessispowerfulinallsortsofways.
Hnav:Theblatantsenseofthebodywilldisappear—patav—andwillturnintoamorerefinedsenseofthebody,subtleandbeautiful.
Thebeautyhereisn'tthesortthatcomesfromartordecoration.
Instead,it'sbeautyinthesenseofbeingbright,clear,andfresh.
Refreshing.
Soothing.
Peaceful.
Thesequalitieswillgiverisetoasenseofsplendorwithinthebody,termedsobhaa,asenseofraptureandexhilarationthatfillseverypartofthebody.
Thepropertiesofearth,water,fire,andwindinthebodyareallbalancedandfull.
Thebodyseemsbeautiful,butagainthisisn'tbeautyinthesenseofart.
Allofthisistermedpata-rpa.
Whenthebodygrowsfullandcompletetothisextent,allfouroftheelementarypropertiesbecomematureandresponsibleintheirownspheres,andcanbetermedmahbhta-rpa.
Earthisresponsibleinitsownearthaffairs,waterinitsownwateraffairs,windinitsownwindaffairs,andfireinitsownfireaffairs.
Whenallfourpropertiesbecomemoreresponsibleandmatureintheirownaffairs,thisistermedorika-rpa.
Thepropertiesofspaceandconsciousnessalsobecomemature.
It'sasiftheyallbecomematureadults.
Thenatureofmatureadults,whentheylivetogether,isthattheyhardlyeverquarrelordispute.
Children,whentheylivewithchildren,tendtobesquabblingallthetime.
Sowhenallsixpropertiesaremature,earthwon'tconflictwithwater,waterwon'tconflictwithwind,windwon'tconflictwithfire,firewon'tconflictwithspace,spacewon'tconflictwithconsciousness.
Allwillliveinharmonyandunity.
Thisiswhatismeantbyekyanoayamaggosattnavisuddhiy:Thisistheunifiedpathforthepurificationofbeings.
Allfourphysicalpropertiesbecomematureintheunifiedsenseofthebody,four-in-one.
Whenthemindentersintothisunifiedpath,it'sabletobecomewell-acquaintedwiththeaffairsofthebody.
Itcomestofeelthatthisbodyislikeitschild;themindislikeaparent.
When45parentsseethattheirchildhasgrownandmatured,they'reboundtofeelproud.
Andwhentheyseethattheirchildcancareforitself,theycanputdowntheburdenofhavingtocareforit.
(Atthispointthere'snoneedtospeakofthehindrancesanylonger,becausethemindatthispointisfirmlycentered.
Thehindrancesdon'thaveachancetoslipin.
)Whenthemindcanletgoofthebodyinthisway,we'llfeelaninnerglowinbothbodyandmind,aglowinthesenseofacalmpleasureunlikethepleasuresoftheworld—forinstance,thebodyfeelsrelaxedandatease,withnoachesorfatigue—andaglowinthesenseofradiance.
Asforthemind,itfeelstheglowofarestfulsenseofcalmandtheglowofaninnerradiance.
Thiscalmglowistheessenceofinnerworth(pua).
It'slikethewatervaporrisingfromice-coldobjectsandgatheringtoformcloudsthatfallasrainorridehighandfree.
Inthesameway,thiscoolsenseofcalmexplodesintoamistofradiance.
Thepropertiesofearth,water,wind,fire,space,andconsciousnessallbecomeamist.
Thisiswherethe'six-foldradiance'(chabbaa-ras)arises.
Thesenseofthebodywillseemradiantandglowinglikearipepeach.
ThepowerofthisglowiscalledthelightoftheDhamma(dhammopadpo).
Whenwe'vedevelopedthisquality,thebodyissecureandthemindwideawake.
Amistofradiance—apower—appearswithinus.
Thisradiance,asitbecomesmoreandmorepowerful,iswhereintuitiveliberatinginsightwillappear:themeansforknowingthefournobletruths.
Asthissenseofintuitionbecomesstronger,itwillturnintoknowledgeandawareness:aknowledgewehaven'tlearnedfromanywhereelse,buthavegainedfromthepractice.
WhoevercandothiswillfindthatthemindattainsthevirtuesoftheBuddha,Dhamma,andSagha,whichwillentertobathetheheart.
SuchapersoncanbesaidtohavetrulyreachedtherefugeoftheBuddha,Dhamma,andSagha.
WhoevercandoevenjustthismuchiscapableofreachingAwakeningwithouthavingtogoanddomuchofanythingelse.
Ifwe'recareful,circumspect,persistent,mindful,anddiscerning,we'llbeabletoopenoureyesandearssothatwecanknowallkindsofthings—andwemaynotevenhavetobereborntocomebackandpracticeconcentrationeveragain.
Butifwe'recomplacent—careless,inattentive,andlazy—we'llhavetocomebackandgothroughthepracticealloveragain.
***Thereasonwepracticeconcentrationistodisbandthehindrancesfromtheheart.
Whenthehindrancesareabsolutelyquiet,themindcanreachvihra-dhamma—theinnerqualitythatcanformitshome.
We'llthenbeabletogaincompletefreedomfromthehindrances.
Ourfuturestatesofrebirthwillbenolowerthanthehumanlevel.
Wewon'tbeforcedtogainrebirthinthefourrealmsofdeprivation(apya).
Oncethemindreachesitsinnerhome,it'scapableofraisingitselftothetranscendentlevel,tothestreamflowingtonibbna.
Ifwe'renotlazyorcomplacent,ifwekeepperseveringwithourmeditation,we'llbeabletogainreleasefromthemundanelevel.
Ifourmindgainsthequalityofstream-entry,wewillneveragainhavetobebornintherealmsofdeprivation.
Stream-winners,ifweweretoexplaintheminreallysimpleterms,arepeople46whosemindsarecertainandsure,butwhostillhavesomeformsofshoddythoughts—althoughtheywouldneverdareletthatshoddinessshowintheiractions.
Asforordinaryrun-of-the-millpeople,oncetheyhaveashoddythought,it'sboundtoappearintheirwordsanddeeds—killing,stealing,etc.
Althoughstream-winnersmaystillhavesomeformsofshoddinesstothem,theydon'tactshoddyatall,likeapersonwhohasaknifeinhishandwhenhe'sangry,butwhodoesn'tuseittocutoffanyone'shead.
Ordinarypeopleusuallycan'tsayNototheirdefilements.
Theyusuallyhavetoactinlinewiththeirdefilementsastheyarise.
Forexample,whentheyfeelstrongangertheycan'tbearit.
Theyhavetoletitshow,tothepointwheretheycangetreallyuglyanddothingsthatflyrightinthefaceofmorality.
Stream-winners,althoughtheydohavedefilements,cansayNotothem.
WhyBecausetheyhavethedisciplineofmindfulnessembeddedwithinthem,enablingthemtotellrightfromwrong.
Whenthemindwaversinagooddirection,they'reawareofit.
Whenitwaversinabaddirection,they'reawareofit.
Theysee,hear,smellaromas,tasteflavors,feeltactilesensationsjustlikeordinarypeople,buttheydon'tletthesethingsmakeinroadsontheheart.
Theyhavetheself-controlthatenablesthemtowithstandtheirdefilements,likeapersonwhoisabletocarryabowlfulofwaterwhilerunning,withoutspillingasingledrop.
Eventhoughstream-winnersmaybe'ridingabicycle'—i.
e.
,sitting,standing,walking,lyingdown,speaking,thinking,eating,openingorclosingtheireyes—thepermanentqualityoftheirheartsnevergetsoverturned.
Thisisaqualitythatneverdisappears,althoughitmaywaversometimes.
Thatwaveringiswhatcancausethemtobereborn.
Buteventhoughtheymaybereborn,they'rereborningoodstatesofbeing,ashumanorheavenlybeings.
Asforordinarypeople,theytakebirthwithoutanyrealrhymeorreason,andtheykeepdoingitoverandoveragain.
Stream-winners,however,understandbirth.
Althoughtheyexperiencebirth,theyletitdisband.
Inotherwords,theyhavenouseforshoddyimpulses.
Theyrespondweaklytoshoddyimpulsesandstronglytogoodones.
Ordinarypeoplerespondstronglytobadimpulsesandweaklytogoodones.
Forexample,apersonwhodecidestogodogoodatamonastery—ifsomeonethenmakesfunofhim,sayingthatpeoplewhogotothemonasteryareold-fashionedorhavehitrock-bottom—willhardlyfeellikegoingatall.
Butnomatterhowotherpeoplemaytrytotalkhimintodoinggood,hehardlyresponds.
Thisisbecausethelevelofthemindhasfallenverylow.
Asforstream-winners,nomatterhowmanytimesshoddyimpulsesmayoccurtothem,thegoodnessofnibbnaactsasamagnetontheirhearts.
Thisiswhatdrawsthemtokeeponpracticinguntiltheyreachtheendpoint.
Whentheyreachtheendpoint,therecanbenomorebirth,nomoreaging,nomoreillness,nomoredeath.
Sensationsstop,feelingsstop,conceptsstop,fabricationsstop,consciousnessstops.
Asforthesixproperties,theyalsostop.
Earthstops,waterstops,windstops,firestops,spacestops,consciousnessstops.
Theproperties,khandhas,andsensemediaallstop.
There'snoconceptlabelinganyofthekhandhas.
Mentallabelsarethemediathatletthekhandhascomerunning47in.
Whenmentallabelsstop,there'snobodyrunning.
Andwheneveryonehasstoppedrunning,there'snopushingandshoving,nocolliding,noconversing.
Theheartlooksafteritselfinlinewithitsduties.
Asfortheproperties,khandhas,andsensemedia,eachisindependentinitsownarea,eachisinchargeofitsownaffairs.
There'snotrespassingonanyoneelse'sproperty.
Andoncethere'snotrespassing,whattroubleswilltherebeLikeamatchleftlyingaloneinamatchbox:WhatfirescanitcauseAslongasitsheadisn'tstruckonanythingabrasive,firewon'thaveachancetoarise.
Thisdoesn'tmeanthatthere'snofireinthematch.
It'sthereasitalwayswas,butaslongasitdoesn'tlatchontoanythingcombustibleitwon'tflareup.
Thesameistrueofamindthatnolongerlatchesontothedefilements.
Thisiswhatismeantbynibbna.
It'stheultimategood,theultimatepointofthereligion,andourownultimatepointaswell.
Ifwedon'tprogressinthethreefoldtraining—virtue,concentration,anddiscernment—wewon'thaveanychancetoreachtheultimate.
Butifwegatherthesepracticeswithinourselvesandadvanceinthem,ourmindswilldeveloptheknowledgeandawarenesscapableofpushingusontoanadvancedpoint,tonibbna.
***Nobledisciplesarelikepeoplewhorealizethatrainwateristhevaporthatheatsucksupfromthesaltwateroftheoceanandthenfallsdownasrain—andsothatrainwaterisoceanwater,andoceanwaterisrainwater.
Ordinaryrun-of-the-millpeoplearelikepeoplewhodon'tknowwhatrainwatercomesfrom.
Theyassumethatrainwaterisupthereintheskyandsotheydeludedlywaittodrinknothingbutrainwater.
Ifnoraincomes,they'resuretodie.
Thereasonfortheirignoranceistheirownstupidity.
Theydon'tknowenoughtosearchfornewresources—thequalitiesofthenobleones—andsowillhavetokeepgatheringupthesameoldthingstoeatoverandoveragain.
Theykeepspinningaroundinthecycleofrebirthinthisway,withnothoughtofsearchingforawayoutofthismassofsufferingandstress.
They'relikearedantthatkeepsprobingitswayaroundandaroundtherimofabushelbasket—whosecircumferenceisn'teventwometers—allbecauseitdoesn'trealizethattherimofthebasketisround.
Thisiswhywekeepexperiencingbirth,aging,illness,anddeathwithoutend.
Asforthenobleones,theyseethateverythingintheworldisthesameoldstuffcomingoverandoveragain.
Wealthandpoverty,goodandbad,pleasureandpain,praiseandcensure,etc.
,keeptradingplacesaroundandaroundincircles.
Thisisthecycleofdefilement,whichcausesignorantpeopletomisunderstand.
Theworlditselfspins—Sunday,Monday,Tuesday,Wednesday,Thursday,Friday,Saturday,andthenbacktothesameoldSundayalloveragain.
January,February,March,April,May,etc.
,uptoNovemberandDecember,andthenbacktoJanuary.
Theyearoftherat,theox,thetiger,allthewayuptotheyearofthepig,andthenbacktothesameoldyearoftheratalloveragain.
Everythingislikethis,nightfollowingday,dayfollowingnight.
Nighttimeisn'tforsure:Ourdaytimeisotherpeople'snighttime,theirdaytimeisournighttime.
Thingskeepchanginglikethis.
Thisiscalledthewheeloftheworld,whichcauses48peoplewithonlypartialknowledgetomisunderstandandtoquarrel.
Whennobleonesseeinthisway,theydevelopasenseofdispassionanddon'teverwanttobeborninaworldagain—forthereareallsortsofworlds.
Someworldshavenothingbutcold,othersnothingbutheat—nolivingbeingscanbebornthere.
Somehaveonlysunlight;othersonlymoonlight;stillothers,neithersunlightnormoonlight.
Thisiswhatismeantbylokavid.
Forthisreason,oncewe'velearnedthis,weshouldtakeittothinkovercarefully.
Whateverweseeasworthyofcredence,weshouldthenusetotrainourheartssothatthepathsandtheirfruitionswillarisewithinus.
Don'tbeheedlessorcomplacentinanythingyoudo,forlifeislikedewonthegrass.
Assoonasit'stouchedbythelightofthesun,itvanishesinnotimewithoutleavingatrace.
Wediewitheveryin-and-outbreath.
Ifwe'retheleastbitcareless,wearesuretodie,fordeathissomethingthathappensveryeasily.
It'slyinginwaitforusateverymoment.
Somepeoplediefromsleepingtoomuch,oreatingtoomuch,oreatingtoolittle;ofbeingtoocold,toohot,toohappy,toosad.
Somepeoplediefrompain,othersdiewithoutanypain.
Sometimesevenwhenwe'resittingaroundperfectlynormalwecanstilldie.
Seethatdeathhasyousurroundedonallsides—andsobeearnestindevelopingasmuchgoodnessasyoucan,bothintheareaoftheworldandintheDhamma.
49III.
InnerReleaseTheTruth&itsShadowsUndated,1959TheDhammaofattainmentissomethingcool,clean,andclear.
Itdoesn'ttakebirth,age,growill,ordie.
WhoeverworksearnestlyattheDhammaofstudyandpracticewillgiverisetotheDhammaofattainmentwithoutadoubt.
TheDhammaofattainmentispaccatta:Youhavetoknowitforyourself.
***Weshouldmakeapointofsearchingforwhateverwillgiverisetodiscernment.
Sutamaya-pa:Listentothingsthatareworthlisteningto.
Cintmaya-pa:Onceyou'velistened,evaluatewhatyou'velearned.
Don'tacceptitorrejectitrightoffhand.
Bhvanmaya-pa:Onceyou'veputwhatyou'velearnedtothetest,practiceinlinewithit.
Thisisthehighestperfectionofdiscernment—liberatinginsight.
Youknowwhatkindsofstressandpainshouldberemediedandsoyouremedythem.
Youknowwhatkindsshouldn'tberemediedandsoyoudon't.
Forthemostpartwe'rereallyignorant.
Wetrytoremedythethingsthatshouldn'tberemedied,anditjustdoesn'twork—becausethere'sonekindofstressthatshouldsimplybeobservedandshouldn'tbefiddledwithatall.
Likearustywatch:Don'tpolishawayanymorerustthanyoushould.
Ifyougotakingitapart,thewholethingwillstoprunningforgood.
Whatthismeansisthatonceyou'veseennaturalconditionsforwhattheytrulyare,youhavetoletthembe.
Ifyouseesomethingthatshouldbefixed,youfixit.
Whatevershouldn'tbefixed,youdon't.
Thistakesaloadofftheheart.
Ignorantpeopleareliketheoldwomanwholitafiretocookherriceand,whenherricewascooked,hadhermeal.
Whenshehadfinishedhermeal,shesatbackandhadacigar.
Itsohappenedthatwhenshelithercigarwithoneoftheembersofthefire,itburnedhermouth.
'Damnedfire,'shethought,'burnedmymouth.
'Sosheputallhermatchesinapileandpouredwateralloverthemsothattherewouldn'tbeanymorefireinthehouse—justlikeafoolwithnosenseatall.
Thenextday,whenshewantedfiretocookhermeal,therewasn'tanyleft.
Atnight,whenshewantedlight,shehadtogopesteringherneighbors,askingthispersonandthat,andyetstillshehatedfire.
Wehavetolearnhowtomakeuseofthingsandtohaveasenseofhowmuchisenough.
Ifyoulightonlyalittlefire,it'llbethreehoursbeforeyourriceiscooked.
Thefireisn'tenoughforyourfood.
Soitiswithus:Weseestressassomethingbadandsotryto50remedyit—keepingatitwithoureyesclosed,asifwewereblind.
Nomatterhowmuchwetreatit,wenevergetanywhereatall.
Peoplewithdiscernmentwillseethatstressisoftwokinds:(1)physicalstress,ortheinherentstressofnaturalconditions;and(2)mentalstress,orthestressofdefilement.
Oncethere'sbirth,therehastobeaging,illness,anddeath.
Whoevertriestoremedyagingcankeepatittillthey'rewitheredandgrey.
Whenwetrytoremedyillness,we'reusuallyliketheoldwomanpouringwateralloverhermatches.
Sometimeswetreatthingsjustright,sometimeswedon't—aswhenthefrontstepgetscracked,andwedismantlethehouserightuptotheroof.
Illnessissomethingthateveryonehas—inotherwords,thediseasesthatappearinthevariouspartsofthebody.
Oncewe'vetreatedthediseaseinoureyes,it'llgoappearinourears,nose,infront,inback,inourarm,ourhand,ourfoot,etc.
,andthenit'llsneakinside.
Likeapersontryingtocatchholdofaneel:Themoreyoutrytocatchit,themoreitslipsoffeverywhichway.
Andsowekeepontreatingourdiseasestillwedie.
Somekindsofdiseasewillgoawaywhetherwetreatthemornot.
Ifit'sadiseasethatgoesawaywithtreatment,thentakemedicine.
Ifit'sonethatgoesawaywhetherwetreatitornot,whybotherThisiswhatitmeanstohavediscernment.
Ignorantpeopledon'tknowwhichkindsofstressshouldbetreatedandwhichkindsshouldn't,andsotheyputtheirtimeandmoneytowaste.
Asforintelligentpeople,theyseewhatshouldbetreatedandtheytreatitusingtheirowndiscernment.
Alldiseasesariseeitherfromanimbalanceinthephysicalpropertiesorfromkamma.
Ifit'sadiseasethatarisesfromthephysicalproperties,weshouldtreatitwithfood,medicine,etc.
Ifitarisesfromkamma,wehavetotreatitwiththeBuddha'smedicine.
Inotherwords,stressandpainthatarisefromtheheart,ifwetreatthemwithfoodandmedicine,won'trespond.
WehavetotreatthemwiththeDhamma.
Whoeverknowshowtomanagethisissaidtohaveasenseofhowtoobserveanddiagnosestress.
Ifwelookatitinanotherway,we'llseethataging,illness,anddeatharesimplytheshadowsofstressandnotitstruesubstance.
Peoplelackingdiscernmentwilltrytodoawaywiththeshadows,whichleadsonlytomoresufferingandstress.
Thisisbecausetheyaren'tacquaintedwithwhattheshadowsandsubstanceofstresscomefrom.
Theessenceofstresslieswiththemind.
Aging,illness,anddeathareitsshadowsoreffectsthatshowbywayofthebody.
Whenwewanttokillourenemyandsotakeaknifetostabhisshadow,howishegoingtodieInthesameway,ignorantpeopletrytodestroytheshadowsofstressanddon'tgetanywhere.
Asfortheessenceofstressintheheart,theydon'tthinkofremedyingitatall.
Thisignoranceoftheirsisoneformofavijj,orunawareness.
Tolookatitinstillanotherway,boththeshadowsandtherealthingcomefromtah,craving.
We'relikeapersonwhohasamassedahugefortuneandthen,whenthievescometobreakin,goeskillingthethieves.
Hedoesn'tseehisownwrongdoingandseesonlythewrongdoingofothers.
Actually,oncehe'spiledhishousefullinthisway,thievescan'thelpbutbreakin.
Inthesameway,peoplesufferfromstressandsotheyhateit,andyettheydon'tmaketheefforttostraightenthemselvesout.
51Stresscomesfromthethreeformsofcraving,soweshouldkilloffcravingforsensuality,cravingforbecoming,andcravingfornobecoming.
Thesethingsarefabricatedinourownheart,andwehavetoknowthemwithourownmindfulnessanddiscernment.
Oncewe'vecontemplatedthemuntilwesee,we'llknow:'Thissortofmentalstateiscravingforsensuality;thissortiscravingforbecoming;andthissort,cravingfornobecoming.
'Peoplewithdiscernmentwillseethatthesethingsexistintheheartinsubtle,intermediate,andblatantstages,justasapersonhasthreestagesinalifetime:youth,middleage,andoldage.
'Youth'iscravingforsensuality.
Oncethisthirstarisesintheheart,itwaversandmoves—thisiscravingforbecoming—andthentakesshapeascravingfornofurtherbecoming—asambhavesinwithitsneckstretchedoutlookingforitsobject,causingitselfstressandpain.
Inotherwords,wetakealikingtovarioussights,sounds,smells,flavors,etc.
,andsofixonthem,whichbringsusstress.
Soweshouldn'tpreoccupyourselveswithsights,sounds,etc.
,thatprovokegreed,anger,ordelusion(cravingforsensuality),causingthemindtowaverandwhiskoutwithconcepts(thisiscravingforbecoming;whenthemindstickswithitswavering,won'tstoprepeatingitsmotions,that'scravingfornofurtherbecoming).
Whenwegaindiscernment,weshoulddestroytheseformsofcravingwithanulomika-a,knowledgeinaccordancewiththefournobletruths,knowingexactlyhowmucheaseandpleasurethemindhaswhencravingsforsensuality,becoming,andnobecomingalldisappear.
Thisiscalledknowingtherealityofdisbanding.
Asforthecauseofstressandthepathtothedisbandingofstress,we'llknowthemaswell.
Ignorantpeoplewillgorideintheshadowofacar—andthey'llendupwiththeirheadsbashedin.
Peoplewhodon'trealizewhattheshadowsofvirtueare,willendupridingonlytheshadows.
Wordsanddeedsaretheshadowsofvirtue.
Actualvirtueisintheheart.
Theheartatnormalcyisthesubstanceofvirtue.
Thesubstanceofconcentrationisthemindfirmlycenteredinasinglepreoccupationwithoutanyinterferencefromconceptsormentallabels.
Thebodilysidetoconcentration—whenourmouth,eyes,ears,nose,andtonguearequiet—isjusttheshadow,aswhenthebodysitsstill,itsmouthclosedandnotspeakingwithanyone,itsnosenotinterestedinanysmells,itseyesclosedandnotinterestedinanyobjects,etc.
Ifthemindisfirmlycenteredtotheleveloffixedpenetration,thenwhetherwesit,stand,walk,orliedown,theminddoesn'twaver.
Oncethemindistrainedtotheleveloffixedpenetration,discernmentwillarisewithoutourhavingtosearchforit,justlikeanimperialsword:Whenit'sdrawnforuse,it'ssharpandflashing.
Whenit'snolongerneeded,itgoesbackinthescabbard.
Thisiswhywearetaught,mano-pubbagamdhammmano-sehmano-may:Themindisthemostextraordinarythingthereis.
ThemindisthesourceoftheDhamma.
Thisiswhatitmeanstoknowstress,itscause,itsdisbanding,andthepathtoitsdisbanding.
Thisisthesubstanceofvirtue,concentration,anddiscernment.
Whoevercandothiswillreachrelease:nibbna.
Whoevercangiverisetothe52DhammaofstudyandpracticewithinthemselveswillmeetwiththeDhammaofattainmentwithoutadoubt.
Thisiswhyit'ssaidtobesandihiko,visibleinthepresent;akliko,bearingfruitnomatterwhatthetimeorseason.
Keepworkingatitalways.
BeyondRight&WrongJanuary17,1959Forthehearttogoanddoharmtootherpeople,wefirsthavetoopenthewayforit.
Inotherwords,westartoutbydoingharmtoourselves,andthisclearsthewayfrominsidethehouseforustogooutanddoharmtopeopleoutside.
Theresolvetodoharmisaheavyformofself-harm.
Attheveryleast,itusesupourtimeanddestroysouropportunitytodogood.
Wehavetowipeitoutwiththeresolvenottodoharm—orinotherwords,withconcentration.
Thisislikeseeingthatthere'splentyofunusedspaceinourpropertyandthatwearen'tmakingenoughforourliving.
We'llhavetoleapoutintotheopenfieldsoastogiveourselfthemomentumfordoingourfullmeasureofgoodnessastheopportunityarises.
***Nekkhamma-sakappo(theresolveforrenunciation),i.
e.
,beingateaseinquiet,solitaryplaces.
Abypda-sakappo(theresolvefornon-ill-will):Wedon'thavetothinkaboutourownbadpointsorthebadpointsofothers.
Avihis-sakappo(theresolveforharmlessness),notcreatingtroubleordoingharmtoourselves,i.
e.
,(1)notthinkingaboutourownshortcomings,whichwoulddepressus;(2)ifwethinkaboutourownshortcomings,it'llspreadlikewildfiretotheshortcomingsofothers.
Forthisreason,wisepeoplelifttheirthoughtstothelevelofgoodnesssothattheycanfeelloveandgoodwillforthemselves,andsothattheycanthenfeelloveandgoodwillforothersaswell.
Whenourmindhasthesethreeformsofenergy,it'slikeatablewiththreelegsthatcanspininalldirections.
Toputitanotherway,onceourmindhasspunuptothishighalevel,wecantakepicturesofeverythingaboveandbelowus.
We'lldevelopdiscernmentlikeabrightlightorlikebinocularsthatcanmagnifyeverydetail.
Thisiscalleda—intuitiveawarenessthatcanknoweverythingintheworld:Lokavid.
Thediscernmenthereisn'tordinaryknowledgeorinsight.
It'saspecialcognitiveskill,theskillofthenoblepath.
We'llgiverisetothreeeyesintheheart,soastoseetheredsandgreens,thehighsandlowsofthemundaneworld:asportforthosewithwisdom.
OurinternaleyeswilllookattheDhammainfrontandbehind,aboveandbelowandallaroundus,soastoknowalltheinsandoutsofgoodnessandevil.
Thisisdiscernment.
We'llbeatourease,feeling53pleasurewithnopaininterferingatall.
Thisiscalledvijj-caraa-sampanno—beingconsummateincognitiveskill.
Apersonwhosehearthasdiscernmentiscapableofhelpingthenationandthereligion,justasafarmerwhogrowsricethatcanbesoldbothinsideandoutsidethecountrystrengthensthenation'seconomy.
Apersonwithoutdiscernmentwillmakethereligiondegenerate.
Whenhebringsdisasteronhimself,thedisasterwillhavetospreadtoothersaswell.
Inotherwords,asingle,solitarypersonwithnogoodnesstohim—nothingbutdefilementsandcraving—candoeviltothepointwherehewipeshimselfout,anditwillspreadtowipeoutpeoplealloverthecountry.
Butwhenapersonhasthethreeabovevirtuesinhisorherheart,theywillturnintothestrengthofconcentration.
Theheartwillbeasclearascrystaloradiamond.
Thewholeworldwillbecometransparent.
Discernmentwillarise,theskillofliberatinginsight,andintuitiveunderstanding,allatonce.
Whoeverseestheworldashavinghighsandlowsdoesn'tyethavetrueintuitivediscernment.
Whoeverhastheeyeofintuitionwillseethattherearenohighs,nolows,norich,nopoor.
Everythingisequalintermsofthethreecommoncharacteristics:inconstant,stressful,andnot-self.
It'sliketheequalityofdemocracy.
Theirhomeisthesameasourhome,withnodifferencesatall.
Peoplecommitburglariesandrobberiesthesedaysbecausetheydon'tseeequality.
Theythinkthatthispersonisgood,thatpersonisn't;thishouseisagoodplacetoeat,thathouseisn't;thishouseisagoodplacetosleep,thathouseisn't,etc.
It'sbecausetheydon'thaveinsight,theeyeofdiscernment,thatthere'sallthisconfusionandturmoil.
***Keepyourattentionfocusedexclusivelyonthebody—acubitwide,afathomlong,aspanthick.
Thisisthemiddlepath.
Ifyoumakeyourawarenessofthebreathtoonarrow,you'llendupsittingstockstiff,withnoalertnessatall.
Ifyoumakeyourawarenesstoobroad—allthewaytoheavenandhell—youcanendupfallingforaberrantperceptions.
Soneitherextremeisgood.
Youhavetokeepthingsmoderateandjustrightifyouwanttobeontherighttrack.
Ifyoudon'thaveasenseofhowtopracticecorrectly,thenevenifyouordainuntilyoudieburiedinheapsofyellowrobes,youwon'tsucceedinthepractice.
Youlaypeoplecansitinconcentrationtillyourhairturnswhite,yourteethfallout,andyourbacksgetallcrookedandbent,butyou'llnevergettoseenibbna.
Ifwecangetourpracticeonthenoblepath,though,we'llenternibbna.
Virtuewilldisband,concentrationwilldisband,discernmentwilldisband.
Inotherwords,wewon'tdwellonourknowledgeordiscernment.
Ifwe'reintelligentenoughtoknow,wesimplyknow,withouttakingintelligenceasbeinganessentialpartofourselves.
Onthelowerlevel,we'renotstuckonvirtue,concentration,ordiscernment.
Onahigherlevel,we'renotstuckonthestagesofstream-entry,once-returning,ornon-returning.
Nibbnaisn'tstuckontheworld,theworldisn'tstuckonnibbna.
Onlyatthispointcanweusetheterm'arahant.
'Thisiswherewecanrelax.
Theycansay'inconstant,'butit'sjustwhatthey54say.
Theycansay'stress,'butit'sjustwhattheysay.
Theycansay'not-self,'butit'sjustwhattheysay.
Whatevertheysay,that'sthewayitis.
It'strueforthem,andthey'recompletelyright—butcompletelywrong.
Asforus,onlyifwecangetourselvesbeyondrightandwrongwillwebedoingfine.
Roadsarebuiltforpeopletowalkon,butdogsandcatscanwalkonthemaswell.
Sanepeopleandcrazypeoplewillusetheroads.
Theydidn'tbuildtheroadsforcrazypeople,butcrazypeoplehaveeveryrighttousethem.
Asfortheprecepts,evenfoolsandidiotscanobservethem.
Thesamewithconcentration:Crazyorsane,theycancomeandsit.
Anddiscernment:Weallhavetherighttocomeandtalkourheadsoff,butit'ssimplyaquestionofbeingrightorwrong.
Noneofthevaluablesofthemundaneworldgiveanyrealpleasure.
They'renothingbutstress.
They'regoodasfarastheworldisconcerned,butnibbnadoesn'thaveanyneedforthem.
Rightviewsandwrongviewsareanaffairoftheworld.
Nibbnadoesn'thaveanyrightviewsorwrongviews.
Forthisreason,whateverisawrongview,weshouldabandon.
Whateverisarightview,weshoulddevelop—untilthedayitcanfallfromourgrasp.
That'swhenwecanbeatourease.
PointZeroApril22,1957''Asokaram,thenightofApril22,1957:Afterwehadgatheredatthemeditationhallandsaidourchants,AjaanLeedeliveredasermon.
Atfirst,allIheardwastheopeningphrase,'namotassa,etc.
,'withouthearingwhatPlistanzahewasgoingtotakeashistheme,ashisvoicewasveryweakandthewindoutsidesostrongthatmyearswereringing.
SoItriedtostillmymindandkeeplistening,eventhoughIcouldn'tmakeoutawordhesaiduntilthesermonwasalmostover,whenIwasabletocatchthefollowing:"Topurifytheheart,wehavetodisentangleourattachmentstoself,tothebody,tomentalphenomena,andtoalltheobjectsthatcomepassinginthroughthesenses.
Keepthemindintentonconcentration.
Keepitoneatalltimes.
Don'tletitbecometwo,three,four,five,etc.
,becauseonceyou'vemadethemindone,it'seasytomakeitzero.
Simplycutoffthelittle'head'andpullthetwoendstogether.
Butifyouletthemindbecomemany,it'salong,difficultjobtomakeitzero.
Andanotherthing:Ifyouputthezeroafterothernumbers,theybecometen,twenty,thirty,forty,fifty,hundreds,thousands,ontoinfinity.
Butifyouputthezero'sfirst,evenifyouhavetenthousandofthem,theydon'tcount.
Soitiswiththeheart:Oncewe'veturneditfromonetozeroandputthezerofirst,thenotherpeoplecanpraiseorcriticizeusastheylikebutitwon'tcount.
Gooddoesn'tcount,baddoesn'tcount.
Thisissomethingthatcan'tbewritten,can'tberead,thatwecanunderstandonlyforourselves.
55Whenthere'snomorecountinglikethis,theheartattainspurityandthehighesthappiness,asinthePlistanza,nibbnaparamasuanibbnaparamasukha,whichmeans,'Nibbnaistheultimateemptiness,void,zero.
Nibbnaistheultimateease.
'Thisiswhywe'retaughttomakethemindoneatalltimes—sothatwecaneasilyeraseitintozero.
Oncewecanmakeitzero,we'reboundtoloosenourattachmentstoallthings.
Ourheartwillreachpurity—whichisnibbna.
56PartingGiftsIntroductionOnlyinthelastyearofhislifedidAjaanLee'sstudentsmakerecordingsofhistalks.
Wehavetranscriptsofninerecordingsaltogether.
Thefourtranslatedinthiscollectionaretheonlyonesforwhichcopiesoftheoriginaltapesarestill57available.
IhavebeentoldthatAjaanLeehadstrongpremonitionsofhisimpendingdeath,andinlisteningtothetapesofthesetalksit'seasytosensethathewasgivingthemnotonlyasinstructionsforthepeoplepresent,butalsoasgiftsforposterity.
Hencethetitleofthecollection.
Thefirsttalkwasafarewell—theclosingtalkatthededicationofthenewordinationhallatAjaanLee'smonastery,WatAsokaram.
Aseventswouldhaveit,thiswasthelasttalkhegavetoalarge-scalegatheringofhisstudents,supporters,andfriends.
Thesecondtalktakesuptheconceptofpracticeasabattlewithinternalenemies,andshowshowthewiseststrategyistowinone'senemiesovertoone'sside.
Thethirdcoverstheeightclassicalformsofknowledgeandskill(vijj)thatcomefromthepracticeofconcentration,discussinghowtheyrelatetothemethodsofscienceandotherformsofworldlyknowledge.
Threeoftheknowledgestowardtheendofthelistarebarelytouchedon,andtheendofthetalkisfairlyabrupt.
Thismayhavebeenduetothetape'srunningout,forAjaanLeehadquitealottosayontheseknowledgesinhisothertalksandwritings.
Still,theheartofthetalk—theroleofthinkingandnot-thinkingindevelopingconcentrationandliberatinginsight—isdiscussedinconsiderabledetail,makingthisahelpfulguidetothe"how"ofmeditationpractice.
Thefourthtalkclosesthecollectionwithalivelydiscussionofthewaysinwhichtheconceptsof"self"and"not-self"relatetothephenomenaofconsciousness—oneofAjaanLee'smostremarkableteachings.
Allfourtalkscontainextendedmetaphors,andalargemeasureoftheirappealliesinthewitandimaginationwithwhichAjaanLeeexploreshisimagery.
Thewithereisnotsimplyastylisticdevice.
Instead,it'saformofintelligenceessentialtothepath:theabilitytoperceiveunexpectedparallelsandtousethemastoolsinthepractice.
AjaanLee'sexampleinthisregardisnottheleastofhismanygiftstothosewhopursuethepathtoliberationinhiswake.
≥hnissaroBhikkhuCrossingtheOceanofLifeMay19,1960I'dnowliketoexplaintheDhammaasagiftforthoseofuswhohavegatheredhere.
Allofus,bothlayandordained,havecomeherewithskillfulintentionsfrommanydifferentprovinces.
Ourcominghereisoftwosorts.
Thefirstsortisconnectedwithourhavingreceivedaninvitationornoticeofthisgathering,sothatwe'vecometojoininwiththemerit-makingforthepastelevendays.
Thesecondsortdidn'treceiveanynoticeorinvitation,butassoon58aswordofthisgatheringpassedbyourears,wegaverisetoagoodintention—goodinoneoftwoways.
Thefirstisthatweseethepeopleherearedoingsomethinggoodandsoweshouldjoinin.
That'swhysomeofyouarehere.
Thisincludesmanyofthemonksandnoviceswhocame:Yousimplyheardthenewsofthisgatheringandsoyoucametojoinyourheartswithours.
Thisiscalledaskillfulintentionthathasbornefruitintheheartsofallofus.
Andthentherearethosewhoconsideredthatthisisagatheringofourfriends,ofourteacher:Eventhoughwehaven'tbeencalledtojoin,weshouldgo.
Someofyouhavethoughtinthiswayandsohavejoinedinourgathering,participatinginthevariousactivitiesuptotoday.
Forallofthesethings,I'dliketoexpressmythanksandappreciationtoeachandeveryoneofyou—becausethiscelebrationhasinvolvedmanyduties,manyactivitiesofmanysorts.
IfIweretotrytodoitallbymyself,I'msureIwouldn'tsucceed.
Thefactthatwehavemanagedtosucceedsowellisduetothegoodnessofallofyoutogether.
Now,thefactthatyou'vesucceededincompletingtheseactivitieswillgiveyouresultsintwoways:Thefirstisthroughmerit—there'snoneedtodoubtthat.
Thesecondisthroughbenefaction.
Resultsthroughmeritmeansthatwe'veneverbeenherebefore,we'renotintimatewiththepeoplehere,butwe'velearnedthatwhatthey'redoinghereismeritorious,andsowe'vecomeinhopesofmerit.
Theotherwayis,asI'vesaidearlier:We'vecomeonthebasisofbeingstudentsorfriends,orofbeingstudentsofthesameteacher.
Whenwewillinglycometohelpintheseactivities,thistooismeritorious.
Theresultswe'llreceivewillcomeintwoways:throughmeritandthroughbenefaction.
Meritisanindividualaffair,somethingforwhicheachpersonhastoberesponsibleintermsofhimorherownself.
Asforbenefaction,thepersonwhohasbenefitedfromyourhelpandsupportwon'tforgetyourkindness.
Thememorywillstayburiedthereintheheart,thatwhenweheldthecelebrationinthatyearorthattime,ourfriendscametohelpus.
Iftheyhaveanyneedforourhelp,then—totheextentthatwe'reable—weshouldtaketheopportunitytoreturntheirkindnessinlinewithourability.
Whethertheycallforourhelpornot,andwhetherornotwecanactuallygotohelp,wecan'tescapehavingtheintentiontobenefittheminonewayoranother.
Eventhoughmybodymaynotbeabletogo,ormywordscan'treachyou,stillmymind—whenIhearthenewsonewayoranotherofanymeritoriousactivities,andthere'ssomewayIcanhelp—willrememberyourkindnessandthemeritI'veaccumulatedmyself,andsoI'llspreadthoughtsofgoodwill,dedicatingthefruitsofthatmerittopourdownonyouall.
It'sasifallofyouwerefarminginacertainplace,plantingriceorvegetables,orstartinganorchard,andthenranintodifficulties,suchasadrought.
Whenthishappens,therearethingsthathavetobedone:findingwater,forinstance,orrepairingthedikesinthericefield.
Whenapersonwhohasreceivedyourhelpinthepastlearnsofyourdifficulties,butcan'tcarrythewatertoyouorhelpwiththerepairwork,he'llspreadthoughtsofgoodwill.
Spreadingthoughtsofgoodwillissomethingsubtleandhardtoperceive,liketheenergythatflowsoutofoureyes.
Theeyesofeverypersonshootbeams59ofenergyoutintotheair,thesamewaythatthebeamsofcarheadlightslightuparoad.
Theenergyfromoureyes,though,isrefined.
Nomatterwherewelook,wedon'tseetheenergyflowingpastbecausethecurrentissubtle.
It'sbecausethecurrentissubtle,though,thatitcanflowfar.
Ifthecurrentwereblatant,itwouldgoonlyashortdistance.
Thisiswhy,whenpeopledevelopsolidconcentration,they'reabletoseemanysubtleworlds.
Inotherwords,thenatureofeye-energyhasnolimit,butwesimplygetnouseoutofit.
WhyBecauseourmindsaren'tstill.
Ifourmindsaren'tstill,we'relikeapersonpreoccupied,allwrappedupinhiswork.
Whenthemindiswrappedupinconfusionthisway,theneventhoughtheeyeshavepotentialenergy,wecan'tgetanyuseoutofitbecauseit'sverysubtle.
Theenergycangoveryfar,buttheproblemisthatthemindisn'tquiet.
Ifthemindwerereallyquiet,wecouldimmediatelyseeveryfar.
That'sclairvoyance.
Thisissomethingordinaryandnaturalthatexistsineveryhumanbeing.
Ifthemindisweak,thenoutsidecurrentscutofftheenergycomingfromoureyes.
Ifthemindisstrongandresilient,thecurrentsoftheworldcan'tcutthatenergyoff.
Suchpeoplecanseefarregardlessofwhethertheireyesareopenorclosed.
Thisisaqualitythatexistsinthehumanbody—somethingofveryhighqualitybyitsnature,butwecan'tgetanyuseoutofitbecauseourmindsaredistractedandrestless.
Whenourmindsaredistractedandrestless,we'relikepeoplewhoaredeaddrunk:Eventhoughdrunkpeoplemayhavetoolsintheirpossession,theycan'tputthemtoanyuseotherthanasweaponstokilloneanother.
Onlyifthey'regoodandsoberwilltheybeabletousethosetoolstoamasswealthandprovidefortheirphysicalwellbeing.
Butifthey'rementallyunbalanced,yougivethemaknifeandthey'lluseittoslicesomebody'sheadopen.
Asaresult,theyendupinprison.
Eveniftheydon'tendupinprison,they'llhavetogetcagedorlockedupathome.
Thesameistruewiththehumanbeingsborninthisworld:Eventhoughthey'reendowedwithgoodthingsbynature,theirmindsaren'tatnormalcy.
Andsothegoodthingswithinthemendupcausingvariouskindsofharm.
Herewe'vebeentalkingaboutphysicalnature.
Whenwetalkaboutsubtlematters,likemeritorthemind,they'remuchmorerefinedthanthebody.
Forthisreason,helpingpeoplebywayofthemindissomethingmuchmoreprofound.
Whenapersontrainshisownmind,andtrainsitwell,tothepointwhereheexperienceshappinessandpeace,andthenhearsthatotherpeoplearesufferingandthatthere'sawayhecanbeofhelp,heusesthestrengthofthemind.
Hecultivatestheminduntilit'sfirmlyestablishedandthencansendthatcleancurrenttobeofimmediatehelp.
Theheartsofordinarypeople,though,arelikesaltwaterintheocean.
Ifyouuseittobathe,you'renotreallycomfortable—althoughitcanhelpyougetbyinapinch.
Ifyoutrytodrinkit,itdoesn'tnourishthebody.
Youuseitonlyifyoureallydon'thaveanythingelseatall.
Inthesameway,theheartsofhumanbeingsinthisworldareadriftintheocean:thefloodofsensuality,thefloodofbecoming,thefloodofviews,thefloodofignorance.
Thesefouroceansaredeep:deeperthanthewaterinthesea.
60Wedependonourmindsthatareswimmingintheseoceans,sinkinginsaltwater.
That'swhy,whensomepeopleareinreallysaltywater,thewavesarestrong.
Iftheyliedowntosleep,theytossandturnjustlikewavesinthesea.
Theyliedownontheirleftsideandcan'tsleep.
Theyturnoverandlieontheirrightsideandstillcan'tsleep.
Itcomesfromthewaves.
AndwheredothesewavescomefromTheocean.
Inotherwords,theycomefromthefloodofsensuality:sensualdesires,attachmenttosensualobjects;thefloodofbecoming:wantingtobethis,wantingtobethat,strugglingtoescapefromthestatewe'rein;thefloodofviews:holdingfasttoourownviewstothepointofgettingintoarguments—asignthatwe'readriftinsaltwater;andthefloodofignorance:darknessbehindus—notknowingthepast;darknessinfrontofus—notknowingthefuture;darknessinthepresent—notknowingwhat'sgoodandevilwithinourselves,lettingthemindfallforthewaysoftheworldofrebirth.
That'swhat'smeantbyignorance.
Thenormalnatureofthehumanmindistobefloatingadriftinthisway,whichiswhytheBuddhahadthegreatkindnesstowantustodevelopourmeritandskillfulness.
That'swhyheadvisedustobuildaboatforourselves:Theboat,here,istheactivityofourphysicalbody.
Asfortheprovisionsthatwe'llneedforcrossingtheocean,thosearetherequisitesthatweasBuddhistssacrificeinordertobenefitmonasticsinourdevelopmentofgenerosity.
Ifyoucangivealot,itmeansthatyou'llhaveenoughtohelpyoucrossovertheocean,foryou'llhaveenoughtoeat.
Ifyougiveonlyalittle,youmightrunoutofprovisionsandstartdriftingaimlesslywiththecurrentsandwavesinthemiddleoftheocean.
Ifyou'relucky,thewavesmaywashyouashore,sothatyoumanagetosurvive.
Butifthewavesarelarge,andyourboatsmall,youwon'tbeabletoreachland.
You'llendupsinkinginthemiddleofthesea.
TheBuddhacontemplatedthisfact,whichiswhyheadvisedustodevelopourgoodness.
Ononelevel,developinggoodnessisinvolvedwiththewayweuseourmaterialpossessions.
Onanother,it'sinvolvedwiththewaywelookafterouractions,improvingthewayweuseourphysicalbodysothatitbecomesfullytrained.
Theresultswe'llreceiveareoftwosorts.
Thefirstisthatourboatwon'tsink.
Thesecondisthatwe'llhaveplentyofprovisionsforcrossingoverthevastexpanseofthesea.
Butevenwhenpeoplehaveaseaworthyboatandplentyofprovisions,theycanstillrunoutofwatertodrink.
Whenthathappens,thenalthoughtheyhaveplentyofprovisions,they'reputtodifficulties.
Topreventthis,theBuddhataughtusanotherskill:howtodistillsaltwatersothatwecandrinkit.
Ifwe'reintelligent,wecandistillsaltwatersothatwecandrinkit.
We'llbeabletoreachAmericawithouthavingtostopoffanywherealongtheway.
Ifwehavediscernment,we'llbeabletodrinksaltwater.
InwhatwaySaltwatercomesfromfreshwater,sowhereverthere'ssaltwater,therehastobefreshwater.
Theycan'tescapefromeachother.
Onceyourealizethis,youcantravelaroundtheworld.
Ifyou'reskilledatdistilling,yoursaltwatercanturnintofreshwater.
Oncewecanturnsaltwaterintofreshwaterinthisway,wecanbeatourease.
Eventhoughwe'reinthemiddleoftheocean,we'llhavefreshwatertodrinkandtobatheourbodies.
Thatwaywe'llbeatourease.
61Inthesameway,thoseofuswhoareadriftintheoceanoflifehaveto:1)caulkourboatsothatit'sniceandtight,2)stockourboatwithenoughprovisions,and3)learnhowtodistillfreshwaterfromsaltwater.
The"boat"herestandsforourbody.
It'snotabigboat.
Ifitwerelargerthanthis,wehumanbeingswouldhavelotsofhardships.
Thebodyisafathomlong,acubitwide,andaspanthick.
Thisisaboatthatwehavetocaulksothatit'sniceandtight.
Caulkingtheboatherestandsforrestraintofthesenses:restrainingtheeye—beingcarefulnottogiverisetobadkammabecauseoftheeye,notlettingbarnaclesbuilduponit;restrainingtheear—don'tletanythingevilcomeinbywayoftheear,foranythingevilislikeabarnacle.
Thesameholdstruewithournose,tongue,body,andmind:Weshouldn'ttakeaninterestinanythingevilorbad,forthingsofthatsortarelikebarnaclesorinsectsthatwillboreintothewoodofourboatanddestroyit.
Thisiswhywe'retaughttopracticerestraintoveroureyes,ears,nose,tongue,body,andmind.
Weabstainfromdoingwhatevershouldn'tbedone.
Wehavetoprotectourselvesandpracticerestraint,consideringthingsthoroughlybeforeweact.
Ifweletbarnaclesdevelopalloverourbody,thisboatofours—thisBodyShip—willwearoutandsinkintotheocean.
Asforthemind,wehavetobecarefulthatdefilementsdon'tariseintheheart.
Wehavetoexerciserestraintlikethisatalltimes,continuallycaulkingoursixsensemedia,caulkingoureyeswiththerightsights,ourearswiththerightsounds,ournosewiththerightsmells,ourtonguewiththerightflavors,ourbodywiththerighttactilesensations,andourmindwiththeDhamma.
Caulkingtheeyemeansthatifweseealackanywherethatwillgiveusachancetodevelopmeritandskillfulness—whetherit'sinsidethemonasteryorout—weshouldn'tbeindifferenttoit.
Weshouldfillupthelackaswecan,stepbystep.
Thisiscalledcaulkingtheeye.
Caulkingtheearmeansthatwhenwehearpeoplesayanything—regardlessofwhethertheyhavetheintentionoftellingorteachingus—whentheirvoicescomescrapingintoourears,weshouldtellourselvesthatthesoundisachanceforustodevelopourgoodness.
Inthatwaythesoundwillbeusefultous.
Nomatterwhatkindofpersonisspeaking—childoradult;monk,novice,ornun;tall,short,black,white,whatever:Weshouldchoosetopayattentiononlytothethingsthatwillbeofusetous.
Thisiscalledusingsoundsaspitchforcaulkingfortheears.
Whenweencountersmellspassingbyournose,weshouldsearchonlyforsmellsthatwillmakeuscheerful,thatwillgiverisetoskillfulmentalstatesasawayofcaulkingournose.
Thisiswhatwillbringhappinessandpeacetothemind.
CaulkingthebodystandsforthewaywesitherequietlylisteningtotheDhammawithoutmovingaroundormakinganydisturbance.
Italsostandsforsittinginmeditation,sittingandchanting,performingacandlecircumambulationceremony,usingthebodytobowdowntotheBuddha.
Allofthesethingscountascaulkingforthebody.
62Asforcaulkingthemind,thatstandsfordhamma-osatha:themedicineoftheDhamma.
Wecaulkthemindbythewaywethink.
If,whenwethinkofsomething,themindsours,weshouldn'tthinkaboutthatthing.
Whetherit'samatteroftheworldoroftheDhamma,ifthinkingaboutitgivesrisetoangerordelusioninthemind,weshouldn'tpayitanyattention.
Weshouldthinkinsteadofthegoodwe'vedoneinthepast.
Forinstance,wecanthinkofthegoodthingswedidtogetherinthecelebrationoftheyear2500B.
E.
Eventhoughwe'vepartedwayssincethen,we'vecomebacktogethertodoskillfulandmeritoriousthingsoncemore.
Thisisacaulkingforthemind.
Inadditiontothat,wefosteranotherformofgoodness,calleddevelopingconcentration.
Developingconcentrationisawayofcaulkingthemindsothatitdoesn'tdevelopanygaps,leaks,orholes.
Allofthisiscalledcaulkingourboat—theboatofthebody.
InPli,thisiscalledindrya-savara-sla,theprinciplesofrestraintoverthesensefaculties.
Weexerciserestraintoveroureyes,ears,nose,tongue,body,andmind,sothatourboatwillfloatontheoceanwithoutsinking.
Thisiscalledcaulkingourboat.
WhatdowedonextWehavetostockourboatwithprovisions.
Oncewe'rebornintheworld,ourwellbeingdependsontherequisitesoflife.
We'veeatenfood,wornclothing,livedinshelter,andusedmedicinetotreatthebody.
That'swhywe'vebeenabletofindasmuchcomfortaswehave.
Whenweconsiderthisfact,wehavetoturnandconsiderhowothersaregettingalong.
Whenweseethatweneedthesethingstogetalong,westartstockingourboatbygivinggiftsofalmsfoodandmakingotherdonationstoprovideallfourrequisites.
Thisiscalledstockingourboatwithprovisions.
Thenweputupamastandunfurlasail.
Inotherwords,weinviteamonktogetuponthesermonseatandteachtheDhammaasawayofincliningthemindintherightdirection.
ThemindwillthenziprightalonginlinewiththebreezeoftheDhamma.
Andthebodywillgorightalongwithit.
Forexample,oncewe'veheardtheDhammawegainafeelingofcontentmentsothatwewanttohearitagain.
Thisisasignthatourboathascaughtwind,andthewindisstrong,sowesailrightalong.
Thiswillhelpourboatreachtheothershoreeasily.
Ifthere'snosailtohelpitalong,andwestocktheboatwithtoomanythings,itmaysink.
That'swhythere'sthecustom,whenanyonemakesadonation,tohaveasermonatthesametimeasawayofincliningthemindinthedirectionoftheDhamma.
Forourboattogetanywhere,itneedsasail.
Thennomatterhowmanyorfewprovisionswehaulonboard,theboatwillheadinthedirectionwewantitto.
Thisisthesecondthingweneedtoknow.
Thethirdthingisthemethodfordistillingsaltwatersothatitcanbecomefresh.
Thisstandsforpracticingtranquilitymeditationandinsightmeditation.
Wegiverisetodirectedthoughtandevaluationwithinthemind.
AndwhatissaltwaterSaltwaterstandsfordefilement.
Thedefilementsofthemindaresaltierthansalt.
Whenwetrytoeatsalt—evenjustalittle—wecan'tswallowitbecausewefinditsosalty,butthedefilementsareevensaltierthanthat.
Theycancrustusoversothatwespoilandrotinallsortsofways.
Whenthisisthecase,whatcanwedoWehavetofilterordistillthem.
Filteringreferstoyonisomanasikra,63appropriateattention.
Whateverwedo,wehavetoreflect,tobeobservant,toconsiderthingscarefullybeforeweact.
Thisisthefirstvatinourdistillery.
Oursecondvatismeditation,contemplatingourfabricationsbyusingskillfulstrategies,givingrisetothefactorsofjhna.
Thefirstfactorisdirectedthought:keepinginmindthepreoccupationthatcanactasafoundationforthemind—itsgocara-dhamma,orproperrange—asawayofaimingitintherightdirectionbydevelopingthefourframesofreference(satipahna).
Thisishowwedistillsaltwater.
Thefourframesofreferenceare:focusingonthebodyinandofitself,focusingonfeelingsinandofthemselves,focusingonthemindinandofitself,andfocusingonmentalqualitiesinandofthemselves.
Allfourofthesearegatheredinthebodyandmind.
Thisisonewayoflookingatthem,calledanuloma,orinlinewiththestandardway.
Theotherwayiscalledpailoma,inreverseofthestandardway,inwhichwetakeallfourandturnthemintoone.
Thestandardwayiswhenwepracticedirectedthoughtandevaluation.
Butwhenwetakeallfourandturnthemintoone,wetakeonlyonepartofthebody,astheysayintheGreatFramesofReferenceDiscourse:Wefocusonthebodyinandofitselfasanobjectoftranquilitymeditation.
Inotherwords,wetakeallfourpartsandgatherthemintothebody:thepropertiesofearth,water,fire,andwind.
That'sthebody.
Whenweseethatithasmanypartsandmanyaspects,preventingthemindfromgrowingstill,makingitdistracted,wechooseonlyoneoftheparts.
Forexample,weputasidethepropertiesofearth,water,andfire,andstaystillonlywiththepropertyofwind.
Wefocusdownonthewindpropertyastheobjectwekeepinmind:Thisiscalledthebodyinandofitself.
Thewindpropertyheremeansthein-and-outbreath.
Whenwekeepthebreathinmindandwatchconstantlyoverit,that'scalleddevelopingthebodyinandofitself.
Whenthebreathcomesin,wewatchit.
Whenitgoesout,wewatchit.
Wekeepsurveyingitconstantly.
Sometimesit'scoarse,sometimesit'srefined,sometimesit'scool,sometimesit'swarm.
Nomatterwhatit'slike,wekeepwatchingit.
Sometimes,justaswe'reabouttoreachsomethinggoodinthemeditation,wegetdiscouraged.
It'slikeboilingwaterinourdistillery.
Normally,twosortsofthingscanhappen.
Ifthefireistoostrong,thewaterstartsboilingsofastthatitallturnsintosteam,overflowsthevat,andputsoutthefire.
Ifthefireistooweak,thewaterdoesn'tboilandsoitproducesnosteamatall.
Sometimesthefireisjustright—nottoostrong,nottooweak—justrightinbetween.
Themiddleway.
Thefireisjustenoughtogiverisetosteam—notsomuchthatitoverflowsthevat,butenoughforsteamtocomeoutofthevat,enoughforthesteamtobecomedropsoffreshwater.
Thisiswhywe'retaughttobeobservant.
Whenthedesiretosucceedinthemeditationisreallystrong,itcanpreventthemindfromgrowingstill.
Thebreathgetsstirredupandcan'tgrowsubtle.
Thisiscalleddesiregettingintheway.
Othertimesthedesireistooweak.
Yousitthere,themindstill,thebreathrefined,light—andyoudriftrighttosleep.
Thewaternevercomestoaboil.
Youhavetoputthingstogetherintherightproportions,justright,withmindfulnessandalertnessmonitoringthingsatalltimes.
Whenthemindisstayingwith64coarsebreathing,youknow.
Whenit'sstayingwithrefinedbreathing,youknow.
Whenyourmindfulnessandalertnessareconstantinthisway,theresultisrapture:Thebodyislight,cool,comfortable,andatease.
Themindhasasenseoffullness,bloomingandbrightinitsconcentration.
Thisiswherefreshwaterisbeginningtogatherinyourdistillery.
Thesaltwaterbeginstodisappear.
Inotherwords,thesaltwaterofsensualdesire,illwill,sloth&drowsiness,restlessness&anxiety,anduncertainty—lettingthemindruntothepast,runtothefuture,notclearlyseeingthepresent—beginstodisappear.
Whenthemindisreallystillandrefined,itgivesrisetoconcentration,withasenseofeaseandfullness,sothatyoucansitformanyhours.
Thisisthesameastakingasinglejaroffreshwaterwithusinourboat.
Ifwehavetheintelligencetodistillfreshwateroutofsaltwater,ouronejarofwaterwillbecomeamagicjar,providinguswithenoughwatertodrinkallthewayaroundtheworld.
Inthesameway,whenwedevelopconcentrationbyusingdirectedthoughttoliftthemindtoitsobjectasthefirststepinthefirstjhna,andevaluationtokeepcontemplatingtheobjectofourmeditationtomakeitsubtleandrefined—whenthepropertiesofthebodyhavebeenthoroughlyevaluated,themindwillbeabletocontemplatethedrawbacksofthefivehindrances.
Thebodywillgrowquiet—thisiscalledkya-passaddhi,physicalserenity;andthemindwillgrowstill—citta-passaddhi,mentalserenity.
Thebodywillbeatease,withnopainsorheaviness:Thisiskya-lahut,physicallightness.
Thisiswhererapturearises.
Themindwillfeelfullandsatisfied,withnorestlessnessordistraction,likeapersonwhohaseatenhisfill,orachildwhohaseatenitsfillsothatitnolongerdisturbsitsmotherorfather.
Whenthehearthasraptureasitscompanion,itwillbefreefromunrest.
Itwillbecool.
Itwillbeabletousethefreshwaterithasdistilledfromsaltwaterasameansofwashingitsclothing,asameansofbathingitsbody.
Thenitwillbeabletowashtheearthproperty—whichislikearag—thewaterproperty,thewindproperty,andthefireproperty,allofwhicharelikerags.
They'realwaysrippingandtearing,alwaysgettingdirty.
Thisiswhywehavetocareforthematalltimes.
Whenthemindhasgivenrisetothefactorsofconcentration,thepowerofrapturewillcometowashourpropertiesofearth,water,wind,andfire.
Then,ifwewanttobewarm,wewon'thavetositinthesunlight;ifwewanttobecool,wewon'thavetositinthebreeze.
If,whenwe'restuckinthesunlight,wewanttobecool,we'llbecool.
If,whenwe'restuckinwater,wewanttobewarm,we'llbewarm.
Thatwaywecanbeatourease,likeapersonwhohasclothingtocoverhisbodyandsohasnoneedtofeelbashfulwhenenteringhumansociety.
Thisiswhymeditatorshavenofearofdifficultconditions.
WhyisthatBecausetheyhavetheirownsourceoffreshwater:watertobathein,watertodrink.
They'vegotallthewatertheyneedtouseforbathingtheirbody;forbathingtheireyes,ears,nose,tongue,body,andmind;forbathingthepropertiesofearth,water,wind,andfire.
That'swaterforusing.
Asforwaterfordrinking,theycandevelopconcentrationtoanevenhigherlevel,togiverisetoasenseofinnerpleasure:pleasurethatarisesfromwithintheminditself.
Whenthemindfeelspleasure,boththebodyandmindwillbeattheirease.
Themind65willimbibenothingbutpleasure—andthere'snopleasurehigherthanthatofthemindatpeace.
Thusraptureiswaterforusing,forbathingthebodyandmind;whereaspleasureisdrinkingwaterspecificallyforthemind.
Sowhoeverhasthediscernmenttodistillfreshwaterfromsaltwaterwillexperienceeaseandwellbeing.
Thisisourfirstdistillery.
Theseconddistilleryiswherewetakethewaterfromthefirstanddistillittoevengreaterpurity.
Thisisthesameaswhentheyrefinesugar:Afterthefirststageitstillcontainssomealcohol,sotheyhavetorefineitasecondtime.
Thisstandsfordevelopinginsightmeditation,somethingveryrefined—sorefinedthatnobodyelsecanseeit.
Youcanstandandpracticeinsightmeditation,sitandpracticeinsightmeditation,youcanliedown,youcanevenbegivingaDhammatalkandpracticeinsightmeditation:Themouthspeaks,themindthinksofitstopic—whenyouthinkofsomethingtosay,orthoughtssimplyarisewithinthemind,there'snoattachmenttobodilyfabrication,i.
e.
,theprocessesofthebody;noattachmenttoverbalfabrication,i.
e.
,thethoughtsthatfabricatewordsforotherpeopletohear.
There'snoattachmenttoyourwords,andyourminddoesn'trunoutafterthem.
Asforthoughtsthatarisefromignoranceandcraving,youknowthemimmediatelyforwhattheyare.
Themindinthatstateisn'tinvolvedinbodilyfabrication,verbalfabrication,ormentalfabrication.
Themindisthenreleasedfromallfabrications.
Allfabricationsthatarisesimplychangeandthendisband.
Thisistrueofbodilyfabrications,verbalfabrications,andmentalfabrications.
Whenyouseethesethingsintermsoftheircommoncharacteristics,whenyouseethemasinconstant,constantlyspinningaround;stressful,hardtobear;andnot-self,beyondyourcontrol,thenwhetheryou'restanding,sitting,lyingdown,performingphysicalwork,orspeaking—evenwhenyou'rejustsittingandthinkingalonebyyourself—you'llfindallthingsgoodandnobleflowingtoyouatalltimes.
Thisiscalledpracticinginsightmeditation.
Apersonlikethiscanthensetupanenormousdistillery,turningthewateroftheseaintoclouds.
Whenthewateroftheseahasbeenturnedintoclouds,they'llfloatthroughthesky.
Whereverpeoplearesufferingfromhardships,thewaterinthecloudswillcomerainingdown,wateringthelandwherepeoplelivesothattheycangrowfoodconveniently.
Inthesameway,whenpeoplehavereleasedtheirheartsfromthepowerofworldliness,theirgoodnessislikeclouds.
Whenthecloudsturnintorain,therainwaterwillhelpgoodpeopleliveinhappinessandwellbeing.
Thisisoneofthebenefitsthatcomesfromthosewhohavedevelopeddiscernment.
SoIaskthatallofyoumakeamentalnoteofthesethreemaxims:1)Caulkyourboat.
2)Setupamast,unfurlyoursailssothattheycatchthewind,andthenstockyourboatwithprovisionsbypracticinggenerosity.
3)Learnhowtotakesaltwateranddistillitintofresh.
Whoevercangiverisetotheseskillswithinthemselveswill,attheveryleast,becomegoodpeople.
Ifthey'renotheedless,andmakeacontinualeffort,theywillbeabletotakethemindbeyondallbecoming.
66So,allofyouwhohavegatheredtogethertomakemeritonthisoccasion:IaskthatyouacceptasagifttheDhammadescribedhere,takeitwithyou,andputitintopractice.
Youwillexperiencehappiness,flourish,andthriveintheBuddha'steachings.
67TheDemonsofDefilementIt'sthenatureoftheworldthatnothingistotallybad.
Everythinghastohaveatleastsomegoodtoit.
ThesameholdstruewiththevariousformsofMra,orthedemonsoftemptation,thatgetinthewayofourpractice.
It'snotthecasethattheyalwaysobstructus.
Sometimestheyturnintoourfriendsandcompanions;sometimesintoourworkersandsupporters;sometimesintoourslaves,helpingusandcaringforus.
Thisiswhy,ifyou'rediscerning,youhavetowalkamiddlecourse.
Ononehand,youhavetofocusontheirbadside.
Ontheother,youhavetofocusontheirgood.
Theirgoodandbadsidesarerealitiesthathavetoexisttogether.
Asforus,wehavetotakeastanceinthemiddle,examiningthingssothatwedon'tactoutofsuspicionorprejudice.
Onceweseethegoodsideofthesethings,wecangetmorefamiliarwiththem.
Wecangetintimate.
Whenwegetfamiliarandintimate,wedevelopasenseofkinshipwiththem.
AstheBuddhasaid,visssparamt:Familiarityisthehighestformofkinship.
Evenourenemies,whenwebecomefamiliarwiththem,canbecomeourfriends.
Ourcompanions.
Ourservants.
Ourslaves.
Whenwecanlookatthingsinthisway,bothsidesbenefit.
WebenefitandourMrasbenefitaswell.
InthetimeoftheBuddha,forinstance,theBuddhagotsofamiliarwithMrathateventuallyMragotconvertedandfeltfavorablyinclinedtothemeritandskillfulnesstheBuddhahaddeveloped.
OnceMrahadnomorepowerovertheBuddha,hepaidhomagetotheBuddhaandfoundhimselftransportedtoheaven.
Andthat'snotall.
Hebecameabodhisattva.
Inthefuturehe'llgainAwakeningasafullyself-awakenedBuddha.
SohebenefitedandtheBuddhabenefited.
Thisisthenatureofpeoplewithdiscernment:Theycantakebadthingsandturnthemintogood.
Asforus,westilllieundertheswayofMrasofvariouskinds.
TheseintimidatingMrasarecalledKilesa-Mras,thedemonsofdefilement.
Thebigones,thereallyinfamousones,aregreed,aversion,anddelusion.
Thesearethefamousones.
Asfortheonesthatstaymoreinthebackground,behindthescenes,thosearekma-tah,cravingforsensuality,strugglingtogetthingsinwaysthatareoffensivetotheDhamma;bhava-tah,cravingforthingstobethiswayorthat;andvibhava-tah,cravingthatthingsnothappen.
Forinstance,oncewe'vegainedwealth,wedon'twanttoloseit;oncewe'vegainedstatus,wedon'twantanyonetowipeouttheedgewehaveoverothers.
Thisisvibhava-tah.
Thesethreeformsofcravingarealsodemonsofdefilement,butthey'renotverywellknown.
Onlyonceinalong,longwhiledoyouhearanyonementiontheirnames.
Asforgreed,aversion,anddelusion,they'reverybig,verypowerful,verywellknown.
ThemotherofalltheseMrasisignorance(avijj).
Everything68comesoutofignorance.
Goodnesscomesfromignorance.
Evilcomesfromignorance.
Tocallthingsbytheirpropernames,ignoranceistherequisiteconditionforfabrications(sakhra),andfabrications,whentheyarise,comeinthreesorts:meritoriousfabrications:intentionsandconsiderationsthatheadinthedirectionofgivingrisetogoodness;demeritoriousfabrications:thoughtsthatheadinthedirectionofwhat'sevil,corrupt,andimproper,defilingthemindandmakingitloseitsluster;andneutralfabrications:thoughtsthatareneithermeritoriousnorevil.
Forinstance,whenwethinkaboutgoingtothemarkettomorrow,oraboutgoingtoworkinourfield,orabouttakingabathoreatingameal.
Whenthoughtslikethisariseinthemind,they'recalledneutralfabrications:thinkingthatisn'tyeteithergoodorbad.
Theseformsoffabricationarealsodemonsofdefilement.
They'rethechildrenofMra,buttheyrarelyshowtheirfacesinpublic.
They'relikethechildrenofnobility,childrenintheroyalpalace.
Theyhardlyevershowtheirfacesoutside,soveryfewpeopleknowtheirnames,veryfewpeoplehaveseentheirfaces.
Unlessyoudevelopthemindinconcentrationyouwon'tgettoseethesebeauties.
Ifyoudevelopconcentration,youcanpeerinside,usingyourdiscernmenttopartthecurtains,andthenyou'llgettoseethesechildrenofMra.
ThemotherofMra,ignorance,liesevendeeperinside.
Ignorancemeansnotbeingacquaintedwithyourownmind—mistakingyourthinkingforyourmind;mistakingyourknowledgeforthemind;thinkingthatyourthoughtsofthepastorfuturearethemind;thinkingthatthebodyisthemindorthemindisthebody;thatfeelingisthemindorthemindisfeeling;thatmentalqualitiesarethemind,orthatthemindismentalqualities;thatthemindistheselfortheselfisthemind;notbeingabletoseparatethesethingsfromyourself,gettingyourselfallentangled:That'scalledignorance.
Inshort,ignorancemeansgettingcaughtupinthepresent.
AllofthethingsI'vementionedsofararecalledthedemonsofdefilement.
Theybotherusallthetime,getinourwayallthetime,whichiswhythey'recalledthedemonsofdefilement.
HowaretheydemonsWhenyougetreallygreedy,forinstance,itgetsinthewayofyourbeinggenerousandgivingdonations.
Yousimplywanttogetanddon'twanttogive.
That'showgreedisademon.
Whenwegetpossessiveofthings,holdingontight,andsomeonedestroyswhatwe'reholdingonto,wegetupsetandfeelmistreated.
Thisputsourmindintoaturmoilandgetsitallstirredup.
Thisishowgreedisademon.
Thesameholdstrueforanger.
Onceitarises,youdon'tgiveadamnaboutanything.
Youseeotherpeopleasnothingmorethanredorblackants:Allyouhavetodoissteponthemandthey'refinished.
Theexplosivepowerofangerismoreviolentthananythingelse.
Whetherornotyou'llactuallybeabletogetyourway,youdon'tcare.
You'rebrazenandfoolhardy.
Butifanyonecomesalongatthattimeandtriestopersuadeyoutoactinaskillfulway,youdon'twantanythingofwhattheyhavetosay.
Theangerhastogoitscourseuntilitrunsoutonitsown.
Thisiswhyit'scalledademon,becauseyoucan'tdo69anythinggoodwhileyou'reunderitspower.
Delusionisevenworse.
Delusionseepsintoyou,thewaybloodseepsthroughouteverypartofyourbody.
Whenwedoevil,we'redeluded.
Whenwedogood,we'restilldeluded.
Eventhoughwe'rewell-educatedintheDhamma,wecan'tyetescapefromthepowerofdelusion.
Nomatterwhoweare,itstaysrightonourheels.
Wemaywanttomakemerit,butwhenwe'redeludedwedon'tknowwhat'srightandwhat'swrong.
Wesimplywantthemerit.
Weobservethepreceptsbecausewewanttobegood,butwedon'tknowwhatrealvirtueis.
It'sthesamewhenwepracticeconcentration.
Wewanttogetresults,butwecan'ttellrightconcentrationfromwrong.
Wesimplykeeponwanting.
Thisiscalleddelusion,inthatourknowledgeisn'tinlinewiththetruth.
It'snotthatwedon'tknowanything.
Weknow,butwhatweknowgoesstrayingawayfromthetruth.
We'relikeapersonwhohaslosthisway:Hecanstillkeepgoing;it'sjustthathe'snotontherightpath.
Suppose,forinstance,thatwewanttogotoBangkokbutwegetconfusedaboutthewayandstartheadingtoBangPuu.
We'reoffthepathasfarasBangkokisconcerned,butwe'reontherightpathforBangPuu—andwecankeepongoing.
It'snotthecasethatwhenyou'reonthewrongpathyoucan'tgo.
Youcan,butit'sthewrongpathasfarasthedestinationyouwant.
You'resimplygoingtoendupdisappointed.
Thisiswhydelusioniscalledademon.
Thesecondlevelofdemonsaretheformsofcraving.
Therearethreeformsofcraving,buttheyboildowntotwosorts.
Wetranslatecravingas"desire,"anddesirehastwotypes.
Oneisdesiremixedwithlust,intheordinarywayoftheworld.
Thesecondhasnolust.
It'ssimplyasenseofinclination,affection,alikingforobjects.
Forexample,wefeelalikingforcertainsights.
Weseecertainmaterialobjectsandwelikethewaytheylook,sowesearchforthem—inotherwords,wewanttogetthem.
This,too,isatypeofcraving.
Thesameholdstrueforthevarioussoundswelike.
Westruggletogetholdofthem.
Ourdesirepullsus,yanksus,dragsusalong—whetherornotwe'llgetwhatwewant,wehavetokeeprunning.
Ifwegetwhatwewant,wehaveatleastsomethingtoshowforourefforts.
Ifwedon't,it'sawasteoftimeandenergy,andwesuffer.
Thiskindofdesireisalsocalledcraving:cravingforobjects,forsights,sounds,smells,tastes,tactilesensations:thingswelike.
Thisisdesirecombined,notwithlust,butwithgreed.
Socravinghasthesetwoflavors,distilledoutofkma-tah,bhava-tah,andvibhava-tah:desirecombinedwithlust,anddesirefreeoflust.
These,too,aredemonsofdefilement.
Eachofthempreventsthemindfromincliningtowardrightconcentration.
Thisiswhydesire—chanda—isclassedasahindrance.
Desireonthelevelofahindrancecoversinclination,asenseofliking,withoutanylustmixedin.
Butthere'sanothertypeofchanda—calledchanda-rga,ordesire-and-passion—whichisheavierthanchandaasahindrance.
Chandaasahindranceislight.
Chanda-rgaisanenemyoftheprecepts.
Chandaasahindranceisanenemyofconcentration.
Thisiswhydesireineithersenseofthewordisclassedasademon,ademonofdefilement.
Thisisthesecondlevel.
Thenextlevelofdemonsaretheformsofmentalfabrication.
Forexample,meritoriousfabrications:themind'sthoughtsofconcoctingorgivingriseto70merit.
Nowsupposethatthosethoughtsdon'tsucceed.
Themindsours.
LikeKingAsoka,whoruledovertheIndiansubcontinent,governingintwoways.
Onewasthroughhisgoodnessasaperson.
Hissubjectsrespectedhim,honoredhim,andsotheyobeyedhim.
Theotherwaywasthroughhismilitarypowerandmight.
Thiswaswhytherewaslawandorderamonghispeople.
Intheareaofthereligion,hegavetremendoussupportandencouragement,buildingagreatdealofgoodness—somuchsothatitbackfiredonhim.
HegavecontinualdonationstotheBhikkhuSaghauntiloneday,towardtheendofhislife,hedecidedthathewantedtousesomemoneytobuydonationsasaformofhomagetotheBuddha,homagetotheDhamma,andhomagetotheSagha.
Afterhehadformulatedthisintention,butbeforehehadhadtheopportunitytospendasmuchashewanted,hefellill.
Sohewantedtohurryupandfinishmakingmeritinlinewithhisplans.
Hesentoneofhisofficialstowithdrawmoremoneyfromthetreasury,whichheldbothgovernmentfundsandtheking'sprivatefunds.
Whentheofficialgottothetreasury,thetreasurerwouldn'thandoverthemoney,becausehefeltthatitshouldgoonlytothegovernment.
SotheofficialreturnedtoinformKingAsoka,whogotupset.
"Thesearemyfunds,"hethought.
HewantedtousethefundsasaformofhomagetotheBuddha,homagetotheDhamma,andhomagetotheSagha,butwhenhecouldn'tdoit,hismindturnedsour.
Anditsohappenedthatwhilehismindwassoured,hedied.
Now,becausehediedwhilehewasangryathistreasurerfornotlettinghimmakemerit,theresultwasthathewasbornasagiganticsnake,anenormouspython,slitheringbackandfortharoundtheroyaltreasury.
Andtherehehadtostay,fixatedonhispossessions,formanydays,whichpreventedhimfromenjoyingtheresultsofthegoodhehaddone.
Whenhewasalive,hehaddonegoodinlotsofways:buildingtemples,buildingchedis,plantinghugenumbersofBodhitrees,givinghugedonationstotheSagha,observingtheprecepts,listeningtotheDhamma.
Whenhedied,heshouldhavebeenrebornasamaleorfemaledeva,butinsteadhewentandtookbirthasasnake.
Thisisaninstanceofhowgoodintentions,meritoriousintentions,whentheyaren'tfulfilled,canleadtodefilementandrebirthasacommonanimal.
Thisiswhythoughtsofmakingmerit,eventhoughthey'remeritorious,canturnintodemons.
Thesameisevenmoretruewithdemeritoriousfabrications,thoughtsofdoingevil.
Simplythinkingevilisenoughtogetinthewayofourgoodness.
Whenthoughtsofthiskindariseinthemind—eventhoughwehaven'tyetactedonthem,eventhoughwehaven'tyetspokenundertheirinfluence—themerefactofhavingabadintentioninthemindisenoughtopreventusfromreachingthenoblepathsandfruitions.
Anexampleofthisisthestoryoftwovillagers,twofriends,ontheBuddhistsabbath.
Earlyinthemorning,thepeopleinthevillageheardthesoundofthebellandgonginthelocaltemple,sotheygotupbeforedaylightandgotreadytogogivefoodandlistentoasermonatthetemple.
Oneofthefriendsthoughttohimself,"IfIgomakemeritatthetemple,thenwhenIgetbackhomeIwon'thaveanythingtoeat.
I'dbettergofishinginstead.
"Sohecookedsomericeandpreparedthefoodfortheotherfriendtotaketothetemple.
71Asforthefriendwhowenttothetemple:Whilehewasplacingfoodinthemonks'bowls,takingtheprecepts,andlisteningtothesermon,allhecouldthinkwasevilthoughts:"Willmyfriendcatchanyfishforustoeatthisevening,Iwonder.
"Ashethoughtaboutthis,hedevelopedastrongdesiretoeatfishcurry,madefromthefishhisfriendwasoutkillinginthestream.
That'sallhecouldthinkaboutashewasputtingfoodinthemonks'bowlsandlisteningtothesermon.
Hewasn'tthinkingaboutthekilling.
Hesimplythought,"Ifmyfriendcatchessomefish,I'llgettoeat.
"Asforthefriendwhowasoutcatchingfish,allhecouldthinkaboutwas,"Iwonderifmyfriendhasputfoodinthemonks'bowlsyet….
Bynow,he'sprobablytakentheprecepts….
Bynowhe'sprobablylisteningtothesermonandgettinglotsandlotsofmerit.
"That'sallhecouldthinkabout.
Now,throughthestrongmeritoriouspowerofhisthinking,notasinglefishgotcaughtinhisnet.
Everytimeheheardthegongbeingstruckatthetemple,he'dputdownhisnet,raisehishands,andsay,"Sdhu!
"—alldayuntildarknessfell.
Becausehisthoughtsweresolostindoinggood,hiseffortstodoevildidn'tsucceed.
Asforthefriendwhowenttomakemeritinthetemple,histhoughtswerelostineatingfishwithhisfriend,soheendedupgettinghardlyanymeritatall.
Thereturnsonhismeritweren'tworthallthetimeandeffortthathadgoneintofixingfoodforthemonks,takingtheprecepts,andlisteningtothesermonwithhishandsfoldedinrespect.
Inotherwords,hisstateofmindcanceledouthisgoodness,soheendedupnomatchforhisfriendwhowasoutdoingevilwithoutreallywantingto.
Thushisstateofmindturnedintoademonandharmedhimintwoways:Thefirstwasthathewantedtoeatfishbutdidn'tgetasinglebite.
Thesecondwasthateventhoughhedidgainsomemeritfromthedonationshehadmadetothemonks,itwasonlyalittlebit.
Hesimplywentthroughthemotionsofputtingfoodinthemonks'bowls,takingtheprecepts,listeningtothesermon,buthismindwasfocusedoneatingmurrel-fishcurrywithhisfriend.
Sohedidn'tgetanyofthegoodresultsthatheshouldhavefromhisactions.
Thisiswhyit'ssaidthatevilthoughtscanceloutourgoodness.
Evenifwe'redoinggood,thoughtsofthissortcutoffourgoodness,likeapalmtreeoracoconuttreewithitscrowncutoff.
Orabananatreethathasbornefruit:itwon'tbeabletogrowanyfurther,tobearflowersorproduceanymorefruit.
Peoplewhothinkinwaysthatareevil,eveniftheydogood,don'tmeetwithanyprogressinlife.
Theymeetwithnothingbutfailure.
Thisiscalleddemeritoriousfabrication,anotherkindofdemonthatpreventsusfromsucceedingatgivingrisetogoodness.
Thethirdkindofmentalfabricationisthinkingthat'sneutral,thatisn'tyetgoodorevil.
Thiskindofthinkingcanalsobeademonofdefilement.
Say,forinstance,thatweplantoworkonourfarm.
"Wedon'thavetimetogotothemonastery,"wetellourselves.
"Wedon'tyethaveenoughtoeat.
"Orifweplantogosellingthings.
"Ifwegotothemonastery,wewon'thavetimetogetagoodreturn.
"Orwespendourtimethinkingaboutsomeimportantbusinesswehavetodo,thatwe'llhavetodothisandsaythat.
Orwethinkaboutgoingouttocruisearoundandrelaxabit.
Whenwethinkinthisway,ittakesupthetime72wecanusetodevelopgoodnesswithinourselves.
Wekeepputtingitoff.
InwhatwayWhenwe'rechildren,wetellourselvesthatwecanwaituntilwe'reolder.
We'renotgoingtodieanytimesoon,soweshouldtakethetimetostudyinstead.
Whenwebecomeyoungadults,wetellourselvesthatwecanwaituntilwegetmarried.
Oncewegetmarriedandgetourselvesestablishedinourcareer,wetellourselvestowaituntilourchildrenaregrownandtheygetmarried.
Goingtothemonasterycanwaituntilwe'veagedabit.
WekeeponputtingitoffandturnourselvesintonicesweetpigsforMratoswallowdowneasilywithoutourevenrealizingit.
Finally,ifwereallydosurviveuntiloldage,ourchildrengetworriedandtrytodissuadeusfromgoing.
"Mom,don'tgotothemonastery.
You'reold.
You'llsufferallsortsofhardships.
"Andwebelievethem.
"Ifyoufeelfaintorgetsick,it'sgoingtobehardforyou.
"Youreyesgetsothatyoucan'tsee,yourearsgetsothatyoucan'thear.
Youcan'thearthesermons,can'thearwhenthey'regivingtheprecepts.
Youreyes,yourears,everypathfordoinggoodgetsclosedoffandsealeduptight.
Thisiswhathappenstopeoplewhogetallwrappedupintheirwork—worriedabouthowthey'regoingtoeat,sleep,andlive;worriedaboutwealthandpovertytothepointwheretheycan'tdevelopanyskillfulnessandseeitthrough.
Thesewaysofthinkingareatypeofmentalfabricationthatfoolsus,tripsusup,pullsusback,tiesusdown.
That'swhytheycountasatypeofMra,asdemonsofdefilement.
Thedemonofdefilementonthefourthlevelisignorance,notbeingacquaintedwiththings.
Wearen'tacquaintedwithsufferingandstress;aren'tacquaintedwiththecauseofstress;aren'tacquaintedwiththecessationofstressorwiththepathofpracticeleadingtothecessationofstress.
Ournotbeingacquaintedwiththesefournobletruthsisoneaspectofignorance.
Anotheraspectisnotknowingwhichaffairsarepast,whichonesarefuture,andwhichonesarepresent.
Thesethree,plusthefournobletruths,adduptoseven.
Andthenthere'snotknowingignoranceitself,whichmakeseight.
Theseformsofunawarenessarecalledavijj,orignorance.
Whatthisallboilsdowntoisnotknowingthepath.
Forinstance,whenwepracticethefourframesofreference:kynupassan—wefocusonthebodyinandofitself,butwedon'tunderstandthebody.
Wethinkthatthebodyisthemindorthemindisthebody.
Thisisignorance.
It'sdark.
Itclosesoffthebodyandclosesoffthemind,sothatwethinkthatthey'reoneandthesamething.
Wecan'tseparatethebodyfromthemindorthemindfromthebody.
Thisiscallednotknowingourpath.
Vedannupassan:Wefocusonfeelingsinandofthemselves,butwearen'treallyacquaintedwithfeelings.
"Feelings"heremeanstheactofsavoringsensations,whichsometimesarepleasant,sometimespainful,sometimesneitherpleasantnorpainful.
Wethinkthatthepleasureisthesamethingasourownmind,orthatourselfiswhathaspleasure.
Orwethinkthatthepainisthesamethingasourself,orthatourselfiswhathaspain.
Wecan'tseparatethepleasureandpainfromthemind,sotheygettightlytangleduptogether.
Wecan'tseparatethem,can'ttellwhat'swhat.
Thisiscalledignorance,notbeing73acquaintedwiththepath.
Cittnupassan:Wefocusonthemindinandofitself,butwearen'treallyacquaintedwiththemind.
WhatisthemindActually,therearetwoaspectstothemind.
There'smentalconsciousness,andthenthere'stheminditself.
Wethinkthatconsciousnessisthemind,thatthemindisconsciousness.
Actually,consciousnessiswhatgoes.
SaythatweseeasightinBangkok:Cakkhu-via—eye-consciousness—iswhatgoestothesight,buttheminddoesn'tgo.
Theactofgoingiswhat'scalledconsciousness,butthere'snosubstancetoit.
Sota-via:Sometimesweremembersoundsfromthepast.
Thoughtsofsoundsappearinthemindandwefocusonthem,sothatwecanrememberwhatthisorthatpersonsaid,howbeautifulitwas.
Whatwe'verememberedissota-via,consciousnessattheear.
Thenthere'sconsciousnessatthenose.
Wecanrecognizewhatsmellsaremakingcontact.
Wecanrememberwhatsmellstherewereandwhatthingswesmelledinthepast.
Thementalcurrentthatgoesouttoknowthesethingsiscalledghna-via.
Thenthere'skya-via,consciousnessatthebody.
Wecanrecognizehotair,coldair.
Wecanrecognizethat"Thiskindofcoolnessisthecoolnessofwater;thatkindofcoolnessisthecoolnessofwind;thiskindofheatistheheatoffire;thiskindofheatistheheatofhotair;thatkindofheatistheheatofthesun.
"Wecanrecognizethesethingsclearly.
Wecouldevenwriteatextbookaboutthem.
Knowingthesethingsiscalledkya-via.
Mano-via,consciousnessattheintellect.
Ourthinkinggoesout:toBangkok,totheforest,tothewilderness,allaroundtheworld.
Ourknowledgeofthesethoughtsismano-via,whilethemindiswhatstaysrighthereinthepresent.
Itcan'tgoanywhere.
Thepartofthemindthat'sawarenessitselfcan'tgoanywhereatall.
Itstaysrighthere.
Itgoesoutonlyasfarastheskin.
There'sawarenessofthingsbeyondtheskin,butthatawarenessisn'tthemind.
It'sconsciousness.
There'snosubstancetoconsciousness,nosubstanceatall,justliketheair.
Sowedon'thavetogetentangledwithit.
Wecanseparateconsciousnessoutofthemind,separatethemindoutofconsciousness.
Themindislikeafire;consciousness,thelightofthefire.
Thelightandthefirearetwodifferentthings,eventhoughthelightcomesoutofthefire.
Whenwedon'tunderstandthis,that'scalledignorance.
Weconceiveconsciousnesstobethemind,andthemindtobeconsciousness.
Whenwehavethingsallmixeduplikethis,that'scalledignorance.
Dhammnupassan.
Wefocusondhammasinandofthemselves,i.
e.
,thementalqualitiesthatariseinthemind.
Whenunskillfulqualitiesariseinthemind,wedon'tknowhowmuchharmtheycause.
That'signorance.
Asforskillfulqualities:Whichonesgiveonlysmallbenefits,whichonesgivemediumbenefits,andwhichonesgiveoverwhelmingbenefits,wedon'tknow.
Thismeansthatwearen'tacquaintedwiththequalitiesofthemind.
Whenwedon'tknowthequalitiesofthemind,wecan'tseparategoodfromevilorevilfromgood,wecan'tseparatethemindfromitsqualitiesorthequalitiesfromthemind.
Everythingisfirmlyglommedtogetherinabig,thickmasssothatwecan'tprythemapart.
Thisiscalledignorance.
IgnoranceisaMra,ademon,ademonthatstandsintheway,preventingusfromattainingthehighestgood,i.
e.
,nibbna.
74AllfourofthesetypesofdefilementarecalledtheMrasordemonsofdefilement.
ThemotherofMraisignorance.
ThechildrenofMraarementalfabrications;thegrandchildrenofMraarethethreeformsofcraving;andthegreat-grandchildrenofMraaregreed,aversion,anddelusion.
SometimesthesemembersoftheMrafamilyhelpusdevelopmeritandskill.
Sometimestheygetupandsitonourheads,lordingitoverus,orderingusaround.
Say,forinstance,thatgreedgetsreallystrong.
Wegrabholdofwhateverwecangetourhandson,withnothoughtforwhoitbelongsto,orwhethertakingitisrightorwrong.
Whengreedgetsreallystrong,itcanpressureusintodoingevil.
Whenangergetsreallystrong,itputspressureonournervestothepointwherewecanhanddownadeathsentenceandcommitmurder.
Thesameistruewithdelusion.
Eachofthesethingsisanenemy,blockingoffourgoodness,buteachcanalsobenefitusaswell.
Ifwehaveanydiscernment,greedcanhelpus.
Angercanhelpus.
Delusioncanhelpus.
Ifwehaveanydiscernment,cravingcanhelpmotivateustodevelopgoodness.
Don'tlookdownonit.
We'vecomeheretolistentoasermon.
WhotalkedusintocomingCraving,that'swho.
Whenpeopleordainasmonksandnovices,whatforcesthemtodoitCraving,that'swhat.
Weshouldn'tfocusonlyonitsbadside.
Asformeritoriousfabrications,ifwedidn'thaveanyofthematall,wewouldn'tbeabletodevelopanygoodness.
Everyonewhodevelopsgoodnessinanywayhastostartoutwiththeintentiontodoit.
Ignoranceisalsogood.
Whenweknowthatwehaveignorance,wehurryupandfindsomewaytoovercomeit.
Ignoranceiswhatleadsusastray,butultimatelyignoranceiswhatwillhavetoleadusback.
Knowledgeneverledanyonetostudy.
Ignoranceiswhatmakespeoplewanttolearn.
Whenpeoplealreadyknow,whywouldtheywanttolookfurtherDelusioniswhatmakesuslookforknowledge—byjoiningsociety,byassociatingwithpeople.
Ourknowledgegrowsbroaderandbroaderfromthefirstimpulseborninignorance.
Sowhendealingwiththedemonsofdefilement,youhavetolookforboththeirgoodandtheirbadpoints.
Onlywhenyouseebothsidescanyoubesaidtobediscerningandwise.
Whenyoucantakebadthingsandmakethemgood,that'swhenyou'rereallyoutstanding.
Ifyoutakegoodthingsandmakethembad,that'snogoodatall.
Evenwhenyoutakegoodthingsandmakeothergoodthingsoutofthem,that'snotreallyspecial.
Therearethreelevelsofgoodness:good,excellent,andoutstanding.
Agoodpersondoesgood.
Anexcellentpersontakessomethinggoodandmakesitbetter.
That'sexcellent,butnotoutstanding.
Anoutstandingpersontakesbadthingsandmakesthemgood,takesgoodthingsandmakesthemexcellent.
Sothesearethethreelevelsofgoodness:good,excellent,andoutstanding.
SotodayI'vetalkedaboutthedemonsofdefilement,afterthetalktheotherdayonthedemonsoftheaggregates(khandha-mra).
Weshouldalllearntothink,toconsiderthings,toponderthingsover,sothatwecanfindgoodnessoneveryside,ineverycornerwelook.
Thisway,ifwelookbeneathuswe'llfindtreasures.
Ifwelookaboveuswe'llfindtreasures.
Lookingbeneathusmeanslookingatthethingsthatareourenemies.
We'llbeabletogaintreasuresfromthem:goodnessontheoutstandinglevel.
Whenwelookatthethingsthatareourfriends,wecangainexcellencefromthem.
Weshouldtrytodevelopallthree75levelsofgoodness.
Ifwehavediscernment,wecangainallthreelevelsofgoodnessfromthedemonsofdefilementandthedemonsoftheaggregates,andwe'llgainallthreeofthebenefitsI'vementioned.
Forthisreasonweshoulddevelopourmentalfaculties(indrya)untilthey'restrong,capable,andmature,sothattheydon'tfearMrasofanysort.
Apersonwhohasstudiedsnakescanpickthemupwithnofearoftheirvenom.
Apersonwhohasstudiedtigerscancatchthemandtheywon'tbite.
Inthesameway,ifwehaveanydiscernment,wecancaptureandtamethedemonsofdefilementsothattheysupportusinbeingoutstanding,allthewaytothepaths(magga)andfruitions(phala)leadingtonibbna.
Whoeverdoesn'thavetheabilityordiscernmentwillgetcarriedoffbythedemonsofdefilementtogettorturedandkilled.
Soweshoulduseoursharpestdiscernmenttoconsiderthesethings.
That'swhatwillleadustothenoblepathsandtheirfruitions.
Sowhenwe'veheardthisweshouldconsiderwhatwe'veheardandtakeittoheart,bringingitinsidetoseethewaysthingsactuallyareinsideusandthenpracticingaccordingly,inlinewiththewayofrightpractice.
That'swhenwecanbeatourease.
Evilpeoplewillhelpus.
Goodpeoplewillhelpus.
We'llbefreeofdanger.
Thieveswillbeourservants,helpingusinourvarioustasks.
Wisepeoplewillhelpusinourwork—sohowcanwefailIfwelooktobadpeople,theycomeandhelpus.
Ifwelooktogoodpeople,theycomeandhelpus.
IfwefocusontheMraswhoareourenemies,theyturnintoourfriendsandcompanions.
Whenwereachthispoint,wewon'tknowwhat'saMra—becausenothing'saMrainanywayatall.
Everything'sneutral,thecommonpropertyoftheworld.
Whoevercanseethingsinthiswayhasnomoresuffering,nomoreobstacles.
Everythingisbright,beaming,andeasy.
Ifyougoforward,youdon'tgetstuck.
Ifyougobackyoudon'tgetentangled.
Youcangoassmoothlyasaboatoverwater.
That'swhythissortofpersonissaidtobesugato:someonewhogoeswell,who'swell-gone.
Soallofuswhoaredevelopingourperfectionsshouldpracticeinthisway.
AndnowthatI'veexplainedthedemonsofdefilement,I'llendrighthere.
76KnowledgeOctober4,1960Vijj-caraa-sampanno:Consummateinknowledge&conduct.
I'mgoingtotalkaboutknowledge—thehighestlevelofknowledge,notordinaryknowledge.
Ordinaryknowledgeisadulteratedwithalotofdefilementsandmentalfermentations,andsoit'scalledhehima-vijj,lowerknowledge.
Lowerknowledgeissomethingeveryonehas,Buddhistandnon-Buddhistalike:thevariousbranchesofworldlyknowledgethatpeoplestudyfromtextbookssoastoruntheirsocietiesandadministertheirnations.
Andthentherearethespecialbranchesofknowledge,thescientificwaysofthinkingthatpeopleusetoinventallsortsofamazingcontraptionsforthehumanrace—thingslikeclairvoyance(television),clairaudience(telephones),andpowersoflevitation(airplanes).
They'vegottentothepointwherethesecontraptionscanworkinplaceofpeople.
Duringthelastwar,forinstance,Iheardthattheywereabletodropbombsonothercountrieswithoutsendingpeoplealongwiththem.
Withapushofabuttontheycouldtellthemissilewheretogo,whattodo,andwhenithadfinishedthejobtotheirsatisfaction,haveitcomebackhome.
Thisiswhat'scalledprogressinworldlyknowledge—orlokiya-vijj.
ThiskindofknowledgeiscommonallovertheworldandfallsintothetwosortsthatI'vementioned:thesortthatcomesfromstudyingbooks(sutamaya-pa),andthesortthatcomesfromthinkingthingsthrough,orcintmaya-pa.
Thissecondkindofknowledgeariseswithintheminditself.
Peoplewithalotofeducationinthetheoreticalsciencesworkwiththeirthinking.
Theythinktothepointwhereanideaappearsasapictureinthemind,likeanuggaha-nimitta(spontaneousimage).
Whenthepictureappearsinthemind,theymaysketchitdownonpaper,andthenexperimentwithphysicalobjectstoseeifitworks.
Ifitdoesn'twork,theymakeadjustments,creatinganewideafromtheiroldidea—adjustingitabithere,expandingitabitthere—keepingatituntiltheyfindwhatworksinlinewiththeiraims.
Ifwethinkaboutthisonashallowlevel,it'sreallyamazing.
Butifwethinkalittlebitdeeper,it'snotsoamazingatall.
Theytaketheirstartingpointwithsomethingreallysimple:forexample,howtomakeasmallpersonlarge,oralargepersonsmall—somethingreally,reallysimple.
Thentheytakeamirrorandbenditin,sothatatallpersonwillturnintoasmallperson.
Theybenditout,sothatasmallpersonwillbecometall.
That'salltobeginwith.
Thentheykeepthinkingalongtheselinesuntiltheycantakeafarawayobjectandmakeitappearupclose.
Thepeoplewhogetthesethingsstartedtendtobemilitarystrategists.
They'retheoneswhousuallygettheseideasfirst.
Anotherimportantbranchofscienceismedicine.
Peopleinboththesebrancheshavetothinkdeeper77thanpeopleingeneral.
Forexample,peopleinshipsoutatseagotitintotheirheadsthatthey'dliketoseetheshipsapproachingthemfromadistance.
"HowcanweseethemHowcanwegettheirimagetoappearinourship"Theyworkedonthisideauntiltheysucceeded.
Firsttheystartedoutreallysimple-minded,justlikeus.
Simple-mindedinwhatwayTheythoughtlikeamirror,that'sall,nothingspecial.
Theyputamirroruphighonamastandthenhadaseriesofmirrorspickuptheimageinthefirstmirrorandsenditondownintotheship.
Theydidn'thavetolookinthefirstmirror.
Theycouldlookatalittletinymirrordownintheshipandseeshipsapproachingfromfaraway.
That'salltheyusedinthebeginning.
Afterawhiletheymadeasinglemirrorinwaves.
Whenanimagehitthetopwave,thenextwavepickeditupandsentitondownthewavesofthemirrorintotheship.
Theykeptthinkingaboutthisuntilnow,nomore:Theyhaveradar,atinylittleboxthatdoesn'tuseaseriesofmirrors,anddoesn'tuseamirrorinwaves,butcanstillpulltheimageofafarawayshipandmakeitappearinyourship.
Thisishowknowledgedevelopstoahighlevelinthesciences.
Asformedicine,doctorsthesedaysareresearchingintohowtheycankeeppeoplefromdying.
Lotsofpeoplearedoingtheresearch,butnoonehasfoundthesolution.
Nomatterhowmuchresearchtheydo,peoplearestilldying.
Theyhaven'tsucceededinmakingpeoplelivelongerthantheirordinaryspan.
Thisisanotherbranchofknowledgethatcomesfromthinkingandnotfromtextbooks.
Andthere'sstillanotherbranchthat'smovingevenfurtherout,buthowfarthey'llgetishardtosay.
ThesearethepeoplewhowanttogoandliveonMars.
Itmustbereallyniceupthere.
Butthechancesoftheirsucceedingaresmall.
WhysmallBecausethepeoplearen'treallysincere.
Andwhyaren'ttheysincereBecausethey'restillunsureanduncertain.
Theideaisn'treallyclearintheirheads.
Thisuncertaintyiswhatgetsinthewayofsuccess.
Sothisisthesecondlevelofworldlyknowledge,thelevelthatcomesfromthinkingandideas,orcintmaya-pa.
Butinthefinalanalysis,neitherofthesetwolevelsofknowledgecantakeusbeyondsufferingandstress.
They'rethetypeofknowledgethatcreatesbadkammaabout70percentofthetime.
Only30percentofthetimedotheyactuallybenefitthehumanrace.
Whyonly30percentIfanotherwargetsstarted:totaldisaster.
Thekindsofknowledgethatarereallyuseful,thatgiveconveniencetohumantransportationandcommunication,arefewandfarbetween.
Forthemostpart,worldlyknowledgeisaimedatmassivekilling,atamassingpowerandinfluence.
That'swhyitdoesn'tleadbeyondsufferingandstress,doesn'tleadbeyondbirth,aging,illness,anddeath.
Take,forinstance,thecountriesatpresentthatarecleverinbuildingallkindsofweapons.
Theyselltheirweaponstoothercountries,andsometimesthoseothercountriesusetheweaponstokillpeopleinthecountriesthatbuiltthem.
Therearecountriesthatcan'tbuildtheirownweapons,yettheydeclarewaronthecountrieswhogavethemmilitaryaid.
That'saboutasfarastheresultsofworldlyknowledgecantakeyou.
ThisiswhytheBuddhataughtusahigherlevelofknowledge:Dhammaknowledge.
Dhammaknowledgearisesintwoways,throughthinkingand78throughnotthinking.
Thefirstlevelofthinkingiscalledappropriateattention(yonisomanasikra).
WhenweheartheDhamma,wehavetouseappropriateattentiontoconsiderthingsbeforewe'reaskedtobelievethem.
Forinstance,supposewewanttomakemerit.
Wesimplyheartheword"merit"andwewantsome,butusuallywithoutstoppingtothinkaboutwhatsortsofthingsareappropriatetogiveasdonations,andwhatsortsofpeopleareappropriatetoreceiveourmeritoriousofferings.
Youhavetoconsiderthingscarefully:Consideryourself,thenconsidertheobjectyouwanttogive,andthenconsidertherecipientoftheobject,toseeifallthesethingsgotogether.
Eveniftheydon't,youcanstillgoaheadandgivetheobject,ofcourse,butit'sbestthatyouknowwhatyou'redoing,thatyou'renotactingoutofdelusion,notsimplyactingoutofdesire.
Ifyouwantmeritandsimplyactwithoutgivingappropriateattentiontothings,you'relackingthekindofdiscernmentthatcomesfromthinking,cintmaya-pa.
Youhavetoreflectonthingsonmanylevelsifyouwantyouractofmerit-makingtoleadtopurity.
Thisiscalleddoinggoodbasedondiscernment.
Thisiswhat'smeantbykusaladhamma,thequalityofskillfulness.
Kusaladhammaisanamefordiscernment,butusuallywedon'ttranslatethatwayinThai.
Wethinkofkusalaasjustanotherwordformerit.
Actually,kusalacanbeanoun,anditcanalsobeanadjective.
Asanoun,itmeansthedemeanorbywhichapersonactsingoodways,inbody,speech,andmind.
Asanadjective,itreferstothisandthatkindofactleadingtothisandthatkindofpurity.
Whenweapplyittodiscernment,itmeanskusalopya,askillfulstrategy.
Whenwedoanythingatall,wehavetouseourdiscernmenttoconsiderthingsfromeveryanglebeforeweact,sothatouractionswillgivecompleteresults.
Thisiscalledhavingaskillfulstrategyforgivingrisetogoodnesswithinourselvesinfullpurity.
ThisiswhytheBuddhataughtustostartoutbyusingappropriateattentioninconsideringthingsoverandover,aroundandaroundmanytimes.
Onlythen—whenthingsarereallyclearinthemind—shouldweact.
It'sthenatureofthingsthatthemoreyouwalkbackandforthonapath,themoresmoothitgetsworn.
Whenthepathgetswornreallysmooth,youcanseethedooratthefarend.
Ifyouwalkbackandforthmanytimes,thegrassandweedsonthepathalldie.
Andknowledgearises:Youlearnwhichplantsgrowingonthesideofthepathcanbeeatenandwhichonescan't.
Asthepathgetswornmoreandmoresmooth,yougainallsortsofbenefits.
One,itdoesn'thurtyourfeettowalkonit.
Two,youlearnwhat'sgrowingalongthesideofthepath,whichplantscanbeeaten,andwhatusestherearefortheplantsthatcan't.
Youmightbeabletomakethemintocompost.
Asfortheplantsthatcanbeeaten,ifthere'smorethanenoughforyoutoeat,youcantakewhat'sleftandsellitonthemarket.
Thesearecalledsidebenefits.
Inaddition,whenyou'reinahurry,youcanruneasilyalongthepath.
Ifyouneedtorest,itdoesn'thurttositonit.
Ifyou'resleepy,andthepathisreallysmooth,youcanlierightdownonit.
Ifasnakeoranenemycrossesyourpath,youcanrunquicklyintheotherdirection.
Sothereareallsortsofgoodbenefits.
Inthesameway,whenweplantomakemeritordoanythingskillfully,weshouldthinkthingsover,backandforth,many,manytimesbeforeacting,andwe'llgetgood79results.
Thisisthefirstlevelofthinking,calledcintmaya-pa.
Thenextlevelgoesdeeper.
It'scalleddirectedthought(vitakka)andevaluation(vicra).
Thislevelisn'tsaidtobeapartofcintmaya-pa,butit'sasimilarsortofthing,onlywithadifference.
That'swhyithastobegivenanothername:bhvan-maya-pa,thediscernmentthatcomeswithmeditation.
Whenyoumeditate,youhavetothink.
Ifyoudon'tthink,youcan'tmeditate,becausethinkingformsanecessarypartofmeditation.
Takejhna,forinstance.
Useyourpowersofdirectedthoughttobringthemindtotheobject,andyourpowersofevaluationtobediscriminatinginyourchoiceofanobject.
Examinetheobjectofyourmeditationuntilyouseethatit'sjustrightforyou.
Youcanchooseslowbreathing,fastbreathing,shortbreathing,longbreathing,narrowbreathing,broadbreathing,hot,coolorwarmbreathing;abreaththatgoesonlyasfarasthenose,abreaththatgoesonlyasfarasthebaseofthethroat,abreaththatgoesallthewaydowntotheheart.
Whenyou'vefoundanobjectthatsuitsyourtaste,catchholdofitandmakethemindone,focusedonasingleobject.
Onceyou'vedonethis,evaluateyourobject.
Directyourthoughtstomakingitstandout.
Don'tletthemindleavetheobject.
Don'tlettheobjectleavethemind.
Tellyourselfthatit'slikeeating:Putthefoodinlinewithyourmouth,putyourmouthinlinewiththefood.
Don'tmiss.
Ifyoumiss,andgostickingthefoodinyourear,underyourchin,inyoureye,oronyourforehead,you'llnevergetanywhereinyoureating.
Soitiswithyourmeditation.
Sometimesthe'one'objectofyourmindtakesasuddensharpturnintothepast,backhundredsofyears.
Sometimesittakesoffintothefuture,andcomesbackwithallsortsofthingstoclutteryourmind.
Thisisliketakingyourfood,stickingitupoveryourhead,andlettingitfalldownbehindyou—thedogsaresuretogetit;orlikebringingthefoodtoyourmouthandthentossingitoutinfrontofyou.
Whenyoufindthishappening,it'sasignthatyourmindhasn'tbeenmadesnugwithitsobject.
Yourpowersofdirectedthoughtaren'tfirmenough.
Youhavetobringthemindtotheobjectandthenkeepafterittomakesureitstaysput.
Likeeating:Makesurethefoodisinlinewiththemouthandstickitrightin.
Thisisdirectedthought:Thefoodisinlinewiththemouth,themouthisinlinewiththefood.
You'resureit'sfood,andyouknowwhatkinditis—maincourseordessert,coarseorrefined.
Onceyouknowwhat'swhat,andit'sinyourmouth,chewitrightup.
Thisisevaluation:examining,reviewingyourmeditation.
Sometimesthiscomesunderthresholdconcentration:examiningacoarseobjecttomakeitmoreandmorerefined.
Ifyoufindthatthebreathislong,examinelongbreathing.
Ifit'sshort,examineshortbreathing.
Ifit'sslow,examineslowbreathing—toseeifthemindwillstaywiththatkindofbreathing,toseeifthatkindofbreathingwillstaywiththemind,toseewhetherornotthebreathissmoothandunhindered.
Thisisevaluation.
Whenthemindgivesrisetodirectedthoughtandevaluation,youhavebothconcentrationanddiscernment.
Directedthoughtandsinglenessofpreoccupation(ekaggatrammaa)fallundertheheadingofconcentration;evaluation,undertheheadingofdiscernment.
Whenyouhavebothconcentrationanddiscernment,themindisstillandknowledgecanarise.
If80there'stoomuchevaluation,though,itcandestroyyourstillnessofmind.
Ifthere'stoomuchstillness,itcansnuffoutthought.
Youhavetowatchoverthestillnessofyourmindtomakesureyouhavethingsintherightproportions.
Ifyoudon'thaveasenseof'justright,'you'reinfortrouble.
Ifthemindistoostill,yourprogresswillbeslow.
Ifyouthinktoomuch,it'llrunawaywithyourconcentration.
Soobservethingscarefully.
Again,it'slikeeating.
Ifyougoshovelingfoodintoyourmouth,youmightendupchokingtodeath.
Youhavetoaskyourself:IsitgoodformeCanIhandleitAremyteethstrongenoughSomepeoplehavenothingbutemptygumsandyettheywanttoeatsugarcane:It'snotnormal.
Somepeople,eventhoughtheirteethareachingandfallingout,stillwanttoeatcrunchyfoods.
Soitiswiththemind:Assoonasit'sjustalittlebitstill,wewanttoseethis,knowthat—wewanttotakeonmorethanwecanhandle.
Youfirsthavetomakesurethatyourconcentrationissolidlybased,thatyourdiscernmentandconcentrationareproperlybalanced.
Thispointisveryimportant.
Yourpowersofevaluationhavetoberipe,yourdirectedthoughtfirm.
Sayyouhaveawaterbuffalo,tieittoastake,andpoundthestakedeepintotheground.
Ifyourbuffaloisstrong,itjustmightwalkorrunawaywiththestake,andthenit'sallovertheplace.
Youhavetoknowyourbuffalo'sstrength.
Ifit'sreallystrong,poundthestakesothatit'sfirmlyinthegroundandkeepwatchoverit.
Inotherwords,ifyoufindthattheobsessivenessofyourthinkingisgettingoutofhand,goingbeyondtheboundsofmentalstillness,fixthemindinplaceandmakeitextrastill—butnotsostillthatyoulosetrackofthings.
Ifthemindistooquiet,it'slikebeinginadaze.
Youdon'tknowwhat'sgoingonatall.
Everythingisdark,blottedout.
Orelseyouhavegoodandbadspells,sinkingoutofsightandthenpoppingupagain.
Thisisconcentrationwithoutdirectedthoughtorevaluation,withnosenseofjudgment:wrongconcentration.
Soyouhavetobeobservant.
Useyourjudgment—butdon'tletthemindgetcarriedawaybyitsthoughts.
Yourthinkingissomethingseparate.
Themindstayswiththemeditationobject.
Whereveryourthoughtsmaygospinning,yourmindisstillfirmlybased—likeholdingontoapostandspinningaroundandaround.
Youcankeeponspinning,andyetitdoesn'twearyouout.
Butifyouletgoofthepostandspinaroundthreetimes,yougetdizzyand—Bang!
—fallflatonyourface.
Soitiswiththemind:Ifitstayswiththesinglenessofitspreoccupation,itcankeepthinkingandnotgettired,notgetharmed.
Yourthinkingiscintmaya-pa;yourstillness,bhvan-maya-pa:They'rerighttheretogether.
Thisisthestrategyofskillfulness,discernmentonthelevelofconcentrationpractice.
Thinkingandstillnesskeepstayingtogetherlikethis.
Whenwepracticegenerosity,itcomesunderthelevelofappropriateattention;whenwepracticevirtue,itcomesunderthelevelofappropriateattention;andwhenwepracticeconcentration,wedon'tloseabeat—itcomesunderthesamesortofprinciple,onlymoreadvanced:directedthoughtandevaluation.
Whenyouhavedirectedthoughtandevaluationinchargeofthemind,thenthemoreyouthink,themoresolidandsurethemindgets.
Themoreyousitandmeditate,themoreyou81think.
Themindbecomesmoreandmorefirmuntilallthehindrances(nvaraa)fallaway.
Themindnolongergoeslookingforconcepts.
Nowitcangiverisetoknowledge.
Theknowledgehereisn'tordinaryknowledge.
Itwashesawayyouroldknowledge.
Youdon'twanttheknowledgethatcomesfromordinarythinkingandreasoning:Letgoofit.
Youdon'twanttheknowledgethatcomesfromdirectedthoughtandevaluation:Stop.
Makethemindquiet.
Still.
Whenthemindisstillandunhindered,thisistheessenceofallthat'smeritoriousandskillful.
Whenyourmindisonthislevel,itisn'tattachedtoanyconceptsatall.
Alltheconceptsyou'veknown—dealingwiththeworldortheDhamma,howevermanyorfew—arewashedaway.
Onlywhenthey'rewashedawaycannewknowledgearise.
Thisiswhywe'retaughtnottoholdontoconcepts—allthelabelsandnameswehaveforthings.
Youhavetoletyourselfbepoor.
It'swhenpeoplearepoorthattheybecomeingeniousandresourceful.
Ifyoudon'tletyourselfbepoor,you'llnevergaindiscernment.
Inotherwords,youdon'thavetobeafraidofbeingstupidorofmissingoutonthings.
Youdon'thavetobeafraidthatyou'vehitadeadend.
Youdon'twantanyoftheinsightsyou'vegainedfromlisteningtoothersorfromreadingbooks,becausethey'reconceptsandthereforeinconstant.
Youdon'twantanyoftheinsightsyou'vegainedbyreasoningandthinking,becausethey'reconceptsandthereforenot-self.
Letalltheseinsightsdisappear,leavingjustthemind,firmlyintent,leaningneithertotheleft,towardself-afflictionorbeingdispleased;nortotheright,towardsensualindulgenceorbeingpleased.
Keepthemindstill,quiet,neutral,impassive—settall.
Andthereyouare:rightconcentration.
Whenrightconcentrationarisesinthemind,ithasashadow.
Whenyoucancatchsightoftheshadowappearing,that'svipassan:insightmeditation.
Vipassan-aisthefirstbranchofknowledgeandskillintheBuddha'steaching.
Thesecondbranchisiddhividh,thepowerofmindovermatter.
Thethirdismanomayiddhi,thepowerofmind-madeimages.
Thefourthisdibba-cakkhu,clairvoyance.
Thefifthisdibba-sota,clairaudience.
Thesixthiscetopariya-a,theabilitytoreadminds.
Theseventhispubbenivsnussati-a,knowledgeofpreviouslifetimes.
Andtheeighth:savakkhaya-a,knowledgeoftheendingofmentalfermentations.
Alleightofthesebranchesareformsofknowledgeandskillthatarisefromconcentration.
Peoplewithoutconcentrationcan'tgainthem:That'sanabsoluteguarantee.
Nomatterhowsmartorclevertheymaybe,theycan'tgaintheseformsofknowledge.
Theyhavetofallunderthepowerofignorance.
Theseeightbranchesofknowledgecomefromrightconcentration.
Whentheyarisethey'renotcalledthoughtsorideas.
They'recalledrightviews.
Whatlookswrongtoyouisreallywrong.
Whatlooksrightisreallyright.
Ifwhatlooksrightisreallywrong,that'swrongview.
Ifwhatlookswrongisreallyright,again—wrongview.
Withrightview,though,rightlooksrightandwronglookswrong.
Toputitintermsofcauseandeffect,youseethefournobletruths.
Youseestress,anditreallyisstressful.
Youseethecauseofstressarising,andthatit's82reallycausingstress.
Thesearenobletruths:absolutely,undeniably,indisputablytrue.
Youseethatstresshasacause.
Oncethecausearises,therehastobestress.
Asforthewaytothedisbandingofstress,youseethatthepathyou'refollowingwill,withoutadoubt,leadtonibbna.
Whetherornotyougoalltheway,whatyouseeiscorrect.
Thisisrightview.
Andasforthedisbandingofstress,youseethattherereallyissuchathing.
Youseethataslongasyou'reonthepath,stressdoesinfactfallaway.
Whenyoucometorealizethetruthofthesethingsinyourheart,that'svipassan-a.
Toputitevenmoresimply:Youseethatallthings,insideaswellasout,areundependable.
Thebodyisundependable,agingisundependable,deathisundependable.
They'reslipperycharacters,constantlychangingonyou.
Toseethisistoseeinconstancy.
Don'tletyourselfbepleasedbyinconstancy.
Don'tletyourselfbeupset.
Keepthemindneutral,onanevenkeel.
That'swhat'smeantbyvipassan.
Sometimesinconstancymakesushappy,sometimesitmakesussad.
Saywehearthatapersonwedon'tlikeisgoingtobedemoted,orissickordying.
Itmakesusgleeful,andwecan'twaitforhimorhertodie.
Hisbodyisimpermanent,hislifeisuncertain—itcanchange—butwe'reglad.
That'sadefilement.
Saywehearthatasonordaughterhasbecomewealthy,influential,andfamous,andwebecomehappy.
Again,ourmindhasstrayedfromthenoblepath.
It'snotfirmlyinrightconcentration.
Wehavetomakethemindneutral:notthrilledoverthings,notupsetoverthings,notthrilledwhenourplanssucceed,notupsetwhentheydon't.
Whenwecanmakethemindneutrallikethis,that'stheneutralityofrightview.
Weseewhat'swrong,what'sright,andtrytosteerthemindawayfromthewrongandtowardtheright.
Thisiscalledrightresolve,partofvipassan-a.
Thesameholdstruewithstress,whetherit'sourstressandpain,orsomebodyelse's.
Saywehearthatanenemyissuffering.
'Gladtohearit,'wethink.
'Hopetheyhurryupanddie.
'Thehearthastilted.
Saywehearthatafriendhasbecomewealthy,andwebecomehappy;orasonordaughterisill,andwebecomesad.
Ourmindhasfalleninwithsufferingandstress.
WhyBecausewedon'thaveanyknowledge.
We'reunskilled.
Themindisn'tcentered.
Inotherwords,it'snotinrightconcentration.
Wehavetolookafterthemind.
Don'tletitfallinwithstress.
Whateversuffers,letitsuffer,butdon'tletthemindsufferwithit.
Thepeopleintheworldmaybepained,butthemindisn'tpainedalongwiththem.
Painmayariseinthebody,butthemindisn'tpainedalongwithit.
Letthebodygoaheadandsuffer,buttheminddoesn'tsuffer.
Keepthemindneutral.
Don'tbepleasedbypleasure,either—pleasureisaformofstress,youknow.
HowsoItcanchange.
Itcanriseandfall.
Itcanbehighandlow.
Itcan'tlast.
That'sstress.
Painisalsostress:doublestress.
Whenyougainthissortofinsightintostress—whenyoureallyseestress—vipassanhasariseninthemind.
Asforanatt,not-self:Oncewe'veexaminedthingsandseenthemforwhattheyreallyare,wedon'tmakeclaims,wedon'tdisplayinfluence,wedon'ttrytoshowthatwehavetherightorthepowertobringthingsthatarenot-selfunderourcontrol.
Nomatterhowhardwetry,wecan'tpreventbirth,aging,illness,83anddeath.
Ifthebodyisgoingtobeold,letitbeold.
Ifit'sgoingtohurt,letithurt.
Ifithastodie,letitdie.
Don'tbepleasedbydeath,eitheryourownorthatofothers.
Don'tbeupsetbydeath,yourownorthatofothers.
Keepthemindneutral.
Unruffled.
Unfazed.
Thisissakhrpekkh-a:lettingsakhras—allfabrications—followtheirowninherentnature.
Themindlikethisisinvipassan.
Thisisthefirstbranchofknowledge—vipassan—inbrief:Youseethatallthingsfashionedareinconstant,stressful,andnot-self.
Youcandisentanglethemfromyourgrasp.
Youcanletgo.
Thisiswhereitgetsgood.
HowsoYoudon'thavetowearyourselfout,luggingsakhrasaround.
Tobeattachedmeanstocarryaload,andtherearefiveheaps(khandhas)wecarry:rppdnakkhandho:physicalphenomenaarethefirstload;vedanpdnakkhandho:feelingsthatwe'reattachedtoareanother;sapdnakkhandho:theconceptsandlabelsthatweclaimareoursareapoleforcarryingaloadonourshoulder;sakhrpdnakkhandho:thementalfabricationsthatwehangontoandthinkareours;vipdnakkhandho:ourattachmenttosensoryconsciousness.
Goahead:Carrythemaround.
Hangoneloadfromyourleftlegandonefromyourright.
Putoneonyourleftshoulderandoneonyourright.
Putthelastloadonyourhead.
Andnow:Carrythemwhereveryougo—clumsy,encumbered,andcomical.
bhrhavepacakkhandhGoaheadandcarrythem.
Thefivekhandhasareaheavyload,bhrahrocapuggaloandasindividualsweburdenourselveswiththem.
bhrdnadukkhalokeCarrythemeverywhereyougo,andyouwasteyourtimesufferingintheworld.
TheBuddhataughtthatwhoeverlacksdiscernment,whoeverisunskilled,whoeverdoesn'tpracticeconcentrationleadingtovipassan-a,willhavetobeburdenedwithstress,willalwaysbeloadeddown.
It'spathetic.
It'sashame.
They'llnevergetaway.
Whenthey'reloadeddownlikethis,it'sreallypathetic.
Theirlegsareburdened,theirshouldersburdened—andwherearetheygoingThreestepsforwardandtwostepsback.
Soonthey'llgetdiscouraged,andthenafterawhilethey'llpickthemselvesupandgetgoingagain.
Now,whenweseeinconstancy—thatallfabrications,whetherwithinusorwithout,areundependable;whenweseethatthey'restressful;whenweseethatthey'renotourself,thattheysimplywhirlaroundinandofthemselves:Whenwegaintheseinsights,wecanputdownourburdens,i.
e.
,letgoofourattachments.
Wecanputdownthepast—i.
e.
,stopdwellinginit.
Wecanletgoofthefuture—i.
e.
,stopyearningforit.
Wecanletgoofthepresent—i.
e.
,stopclaimingitastheself.
Oncethesethreebigbasketshavefallenfromourshoulders,wecanwalkwithalightstep.
Wecanevendance.
We'rebeautiful.
84Whereverwego,peoplewillbegladtoknowus.
WhyBecausewe'renotencumbered.
Whateverwedo,wecandowithease.
Wecanwalk,run,danceandsing—allwithalightheart.
We'reBuddhism'sbeauty,asightforsoreeyes,gracefulwhereverwego.
Nolongerburdened,nolongerencumbered,wecanbeatourease.
Thisisvipassan-a:thefirstbranchofknowledge.
So.
Nowthatwe'veclearedawaythesesplintersandthornssothateverythingislevelandsmooth,wecanrelax.
Andnowwe'rereadyfortheknowledgewecanuseasaweapon.
What'stheknowledgeweuseasaweaponIddhividh.
Wecandisplaypowersinonewayoranother,andgiverisetomiraculousthingsbywayofthebody,bywayofspeech,orbywayofthemind.
Wehavepowerswecanuseindoingtheworkofthereligion.
That'scallediddhividh.
ButintheCanontheydescribeitasdifferentkindsofwalking:walkingthroughthewaterwithoutgettingwet,walkingthroughfirewithoutgettinghot,stayingoutintherainwithoutgettingchilled,stayingoutinthewindwithoutgettingcold,resilientenoughtowithstandwind,rain,andsun.
Ifyou'reyoung,youcanmakeyourselfold;ifold,youcanmakeyourselfyoung.
Ifyou'retall,youcanmakeyourselfshort;ifshort,youcanmakeyourselftall.
Youcanchangeyourbodyinallkindsofways.
ThisiswhytheBuddhawasabletoteachallkindsofpeople.
Ifhewasteachingoldpeople,he'dmakehisbodylookold.
Oldpeopletalkingwitholdpeoplecanhaveagoodtimebecausethere'snodistrustorsuspicion.
Ifhemetupwithprettyyoungwomen,hecouldmakehimselflookyoung.
He'denjoytalkingwiththem;they'denjoytalkingwithhimandnotgetbored.
ThisiswhytheDhammahetaughtappealedtoallclassesofpeople.
Hecouldadapthisbodytofitwithwhatevertypeofsocietyhefoundhimselfin.
Forinstance,ifhemetupwithchildren,he'dtalkabouttheaffairsofchildren,actinachildlikeway.
Ifhemetupwitholdpeople,he'dtalkabouttheaffairsofoldpeople.
Ifhemetupwithyoungmenandwomen,he'dtalkabouttheaffairsofyoungmenandwomen.
They'dallenjoylisteningtowhathehadtosay,developasenseoffaith,becomeBuddhists,andevenordain.
Thisiscallediddhividh.
Nextismanomayiddhi,powerintheareaofthemind.
Themindacquirespower.
WhatkindofpowerYoucangowhereveryouwant.
Ifyouwanttogosightseeinginhell,youcan.
Ifyouwanttogetawayfromhumanbeings,youcangosightseeinginhell.
It'sniceandrelaxing.
Youcanplaywiththedenizensofhell,foolaroundwiththedenizensofhell.
Anyofthemwhohaveonlyalittlebadkammacancomeupandchatwithyou,tosendwordbacktotheirrelatives.
Onceyougetbackfromtouringaroundhellyoucantelltherelativestomakemeritinthedeadperson'sname.
Or,ifyouwant,youcantravelintheworldofcommonanimalsandchatwithmynahbirds,owls—anykindofbird—orwithfour-footedanimals,two-footedanimals.
Youcangointotheforests,intothewilds,andconversewiththeanimalsthere.
It'salotoffun,notliketalkingwithpeople.
Talkingwithpeopleishard;talkingwithanimalsiseasy.
Youdon'thavetosayalot,simplythinkinthemind:Tellthemstories,askthemquestions,like,"Nowthatyou'reananimal,whatdoyoueatDoyougetenoughtostayfullandcontent"Youfindthatyou85havealotofcompanionsthere,peoplewhousedtobeyourfriendsandrelatives.
Or,ifyouwant,youcantravelintheworldofthehungryghosts.
Theworldofthehungryghostsisevenmorefun.
Hungryghostscomeinalldifferentshapesandsizes—reallyentertaining,thehungryghosts.
Someofthemhaveheadsasbigaslargewaterjars,buttheirmouthsarejustliketheeyeofaneedle:That'sall,nobiggerthantheeyeofaneedle!
Someofthemhavelegssixyardslong,buthandsonlyhalfafoot.
They'reamazingtowatch,justlikeacartoon.
Someofthemhavelowerlipswithnoupperlips,someofthemaremissingtheirlipsaltogether,withtheirteethexposedallthetime.
Thereareallkindsofhungryghosts.
Someofthemhavebig,bulgingeyes,thesizeofcoconuts;othershavefingernailsaslongaspalmleaves.
Youreallyoughttoseethem.
Someofthemaresofattheycan'tmove;otherssothinthatthey'renothingbutbones.
Andsometimesthedifferentgroupsgetintobattles,bitingeachother,hittingeachother.
That'sthehungryghostsforyou.
Reallyentertaining.
Thisiscalledmanomayiddhi.
Whenthemindisfirmlyestablished,youcangoseethesethings.
Oryoucangotothelandofthengas,thedifferentlandsonthehumanlevel—sometimes,whenyougettiredofhumanbeings,youcangovisittheheavens:theheavenoftheFourGreatKings,theheavenoftheGuardiansoftheHours,theThirty-threegods,allthewayuptheretotheBrahmworlds.
Themindcangowithoutanyproblem.
Thisiscalledmanomayiddhi.
It'salotoffun.
Yourdefilementsaregone,yourworkisdone,you'vegotenoughfoodtoeatandmoneytospend,soyoucangotravelingtoseethesightsandsoakupthebreezes.
That'smanomayiddhi.
Dibba-cakkhu:clairvoyance.
Yougaineyesontwolevels.
Theouterleveliscalledthemasa-cakkhu,theeyeoftheflesh,whichenablesyoutolookathumanbeingsintheworld,devasintheworld.
Theeyeofdiscernmentallowsyoutoexaminethedefilementsofhumanbeings:thosewithcoarsedefilements,thosewiththickdefilements,thosewithfaithintheBuddha'steachings,thosewithnone,thosewhohavethepotentialtobetaught,thosewithnopotentialatall.
Youcanconsiderthemwithyourinternaldiscernment.
Thisiscalledpa-cakkhu,theeyeofdiscernment.
Inthiswayyouhaveeyesontwolevels.
Mostofushaveeyesononlyonelevel,theeyeoftheflesh,whiletheinnereyedoesn'tarise.
AndhowcoulditariseYoudon'twashthesleepoutofyoureyes.
WhatarethebitsofsleepinyoureyesSensualdesire,anenormoushunk.
Illwill,anotherbighunk.
Slothanddrowsiness,ahunkthesizeofahammerhead.
Yourmindcalmsdownandbeginstogrowstill,butthishunkofsleepinyoureyesissoheavyitmakesyounod.
Thisiscalledslothanddrowsiness.
Allyoucanthinkaboutislyingdowntosleep.
Thenthere'srestlessnessandanxiety,anotherhunkofsleep;anduncertainty,stillanother.
Whenthesethingsgetstuckintheheart,howcanitpossiblybebrightIt'sdarkonallsides.
Now,whenyoudevelopyourmeditationandbringthemindtostillness,that'scalledgettingthesleepoutofyoureyes.
Directedthoughtloosensitup,andevaluationrinsesitout.
Onceyoureyesgetsrinsedandwashedcleanthisway,theycanseeclearly.
Theeyeofyourmindbecomestheeyeofdiscernment.
Thisiscalleddibba-cakkhu.
Dibba-sota:clairaudience.
Therearetwolevelsofearsaswell.
Theouterears86aretheonesmadeofskin.
Theinnerearistheearoftheheart.
Theearoftheheartdoesn'tappearforthesamesortofreason:It'sfullofearwax.
Younevercleanitout.
Youdon'tbuildupanygoodnessintheareaofthemind.
Themindisn'tcenteredinconcentration.
Whenit'snotinconcentration,andhearsanattractivesound,itcan'tstaystill.
Yourearsarefullofwax.
Youhearpeoplegossipingorcursingeachotherout,andyoulovetohearit.
Thisisahumongoushunkofwaxstuckinyourear.
AsfortheDhamma,you'renotreallyinterestedinlistening,whichiswhythere'snothingbutearwax:earwaxstuckinyourmind,earwaxallovereverythingoutside.
Thisiswhyyourpowersofclairaudiencedon'tarise.
Clairaudienceisreallyrefreshing.
Youdon'thavetowasteyourtimelistening.
Ifyoufeellikelistening,youcanhearanything.
Whatthehungryghostsaretalkingabout,whatcommonanimalsaretalkingabout,whatthedevasaretalkingabout—howfantasticitistobeinheaven—youcanhearitall,unlessyoudon'twanttolisten.
Likearadio:Ifit'sturnedon,youcanhearitloudandclear.
Ifitbecomesanuisance,youdon'thavetokeepiton.
Ifyouhavethisskill,youcanturnitontolistenforthefunofit;ifyoudon'twanttolisten,youcanturnitoffinaninstant.
Thisiscalledclairaudience,oneoftheskillsofconcentrationpractice.
Anotherskilliscetopariya-a,theabilitytoreadminds,toseeifpeoplearethinkinggoodthoughtsorbad,high,low,crude,evil:Youcanusethisinsighttoknow.
Thisiscalledcetopariya-a,animportantskill.
Thenthere'spubbenivsnussati-a,theabilitytorememberpreviouslives,andsavakkhaya-a,theabilitytocleanoutthemind,washingawayalltheignorance,craving,andclinginginsideit.
Youcankeepignorancefromarisingintheheart.
Youcankeepcravingfromtakingchargeoftheheart.
Youcanmakesurethatthere'snoclingingorattachment.
Whenyoucanletgoofyourdefilements—kma-jaho,whenyou'renotstuckonsensualobjectsorsensualdesires;dihi-jaho,whenyou'renotstuckonviewsandopinions;avijj-jaho,whenyoudon'tmistakeignoranceforknowledgeandcanletitgowithoutanyattachment—whenyoudon'tlatchontoevil,whenyoudon'tlatchontoyourowngoodness,whenyoucanspitoutevilandgoodness,withoutholdingontothemasyourown,lettingthemgoinlinewiththeirnature:That'scalledsavakkhaya-a,theknowledgeoftheendingofthefermentationsinthemind.
Thisisthethirdnobletruth:thetruthofcessation,achievedthroughthepracticesthatgiverisetoknowledgeandskill.
Thesearetheskillsthatarisefrommeditationpractice.
They'reuparima-vijj,higherlearningintheareaofthereligion.
Whenyou'vegotthem,youcanbeatyourease—ateaseifyoudie,ateaseifyoudon't.
Youdon'thavetobuildarockettogotoMars.
Youcanliverighthereintheworld,andnothingwillbeabletoharmyou.
Inotherwords,youknowwhatthingsaredangerous,whatthingsareharmful,andsoyouleavethemaloneanddon'ttouchthem.
Thiswayyoucanliveinsafetyandpeace.
Theheartcanstaybloomingandbrightlikethisatalltimes.
Thisiswhyweshouldbeearnestandstrictwithourselvesinthepractice,sothatwecanachievetheaimsweallwant.
HereI'veexplainedtheeight87knowledgesinbrief.
IfIweretogointodetail,therewouldbelotsmoretosay.
Toboilitdown:Alltheseformsofknowledgecomefromstillness.
Ifthemindisn'tstill,theydon'tarise.
Atbest,ifthemindisn'tstill,youcangainknowledgeonlyfromlistening,reading,orthinkingthingsover.
Butthepersonwhocanstopthinking,stoppondering,andyetstillbeintelligent:That'ssomethingreallyamazing,somethingthatgoesagainstthecurrentsoftheworld.
Normally,peopleintheworldhavetostudyandread,thinkandponder,iftheywanttobeintelligent.
ButwiththeDhamma,youhavetostopthinking,stopwriting,stopmemorizing,stopdoinginordertogainthehighestlevelofknowledge.
Thisissomethingthatgoesagainstthecurrentsoftheworldandthathumanbeingsfindhardtodo.
Butwhenyoubecomeintentinthepracticethatgivesrisetoknowledge,you'llsucceedinlinewithyouraspirations.
Havingtalkedonthethemeofvijj-caraa-sampanno,I'llendrighthere.
88ConsciousnessesInallouractivities,persistenceandendurancearethingswehavetofosterwithinourselvesatalltimes.
Therehavebeencases,bothinthepastandinthepresent,wherepeoplewithlittleeducation—whocouldn'tevenreadorwrite—havethrownthemselvesintotheeffortofthepracticeanddiscoverthattheycanreadandevenmemorizewholepassages.
Someofthemhaveevenearnedtherighttositforthegovernmentexams—thissortofthinghashappened.
Soweshouldkeepremindingourselvesthateverythingintheworldcomesfromeffortandpersistence.
Nomatterwhatkindofpersonyouare—verysmartorverystupid,withapooreducationandpoorsocialskills—aslongasyouhavethesequalitiesofpersistenceandenduranceinyourheart,there'shopeforyou.
Asforpeoplewhoareverysmart,sophisticated,andwell-educated:Iftheylackeffortandpersistence,theywon'tbeabletosucceedintheiraims,intermseitheroftheworldoroftheDhamma.
Especiallyforthoseofuswhoaimatthehighesthappiness,ornibbna:Effortandpersistencearethemagnetsthatwillpullustowardourgoal.
Now,wheneffortandpersistencearepresentwithinus,thenendurancewillhavetobepresentaswell.
WhyWhenyouputeffortandpersistenceintosomething,thereareboundtobeobstaclesthatgetinyourway.
Ifyou'rereallypersistent,thoseobstacleswillhavetodisappear,whichmeansthatyou'vebeenusingenduranceaswell.
Ifyouhaveeffortbutnoendurance,youwon'tgetanywhere.
Ifyouhavepersistence,thatmeansthatyourefforthasendurance,too.
Soweshouldregardeffortascomingfirst,andendurancesecond.
Oncethesequalitiesareconstantlyworkingtogetherwithinyou,thennomatterhowdeeporfarawayyouraimsmaybe,theBuddhahasforecastthatyou'llattaintheminlinewithyourhopes.
Thisiswhyhesaid,asawayofensuringthatwe'llmakethepropereffort,thatViriyenadukkhamacceti:It'sthrougheffortandpersistencethatpeoplegainreleasefromtheworldandreachnibbna.
Effortandpersistenceareourroots,orthemagnetsthatwillpullustonibbna.
That'swhattheBuddhasaid.
Butourownwrongviews,whichcomefromthepowerofdefilement,takeissuewithhisteaching.
Inotherwords,theydon'tbelieveit.
Theybelievethemselves,byandlarge,andaren'twillingtobelievetheteachingsofthewise.
Thisiswhywehavetokeepstumblingandcrawlingalonginthisworld.
Wesimplybelieveinourselves,inourownviews,but"ourself"ismadeupofdefilement.
ThisdefilementistheobstaclethatkeepsusfrombelievingtheBuddhawhenhetellsusthatit'sthrougheffortandpersistencethatpeoplewillgainreleasefromsufferingandstress.
Wesimplyhearthewordsbutdon'tunderstandthem.
Whatweheargoesonlyasfarasourearsanddoesn'tenterintoourhearts.
Andthismeansthatwe'reworkingatcrosspurposes.
89Evenwithinasingleyou,you'reworkingatcrosspurposes.
Whatyouhearisonething,whatyouthinkissomethingelse,andtheydon'tgotogether.
Whenthishappens,youstarthavingdoubts.
Uncertainty.
Thingsaren'tcleartotheheart.
Yourpracticeturnsintonothingbutupsanddowns,rightthingsandwrong.
Thisisbecausetheheartofeveryperson…Ofcourse,there'sonlyoneheartineveryperson,buthowisitthatthehearthassomanyissuesThisisareallycomplicatedquestion.
WhyBecauseifwelookonlyonthesurface,we'llsaythateachpersonhasonlyonemind.
That'sallweknow.
Butifwelookinanotherway,thetextstellusthattherearesomanymentalconsciousnessesthattheycan'tbecounted.
Thismakesuswonder:HowcanthatbeAndwhenweturnfromthetextsandreallylookatourselves,we'llseethatthebodyofahumanbeingdoesn'thaveonlyoneconsciousness.
Therearelotsofconsciousnessesinthere.
Yourownrealconsciousness,youcanhardlyfindatall.
Youmayhaveuptothreekindsofconsciousnessinsideyourbody.
Thefirstisyourownconsciousness,whichenteredyourmother'swombatthetimeofyourconception,withoutanyotherconsciousnessesmixinginwithit.
Therewerelotsofotherconsciousnessesarounditatthetime,buttheyalldiedoutbeforetheycouldtakebirth.
Youcan'tcounthowmanythereareatatimelikethat,butinthefighttotakebirth,onlyoneofthemhasthemerittomakeit,andtherestallfallawayinhugenumbersbythewayside.
Sowhenwemakeitintoahumanwombatthetimeofconception,wecanchalkituptoourmeritthatwe'vebeenabletoestablishafootholdforourselvesinthehumanworld.
Onceourconsciousnessgetsestablishedlikethis,itbeginstodevelop.
Thebodydevelops.
Asitdevelops,otherconsciousnessesstartinfiltratingwithoutourrealizingit.
Ifyouwanttoseeareallyclearexample,lookatthehumanbodyafterittakesbirth.
Sometimesawormtwofeetlongcancomeoutofyourintestines.
Whatdoesthatcomefrom,ifnotfromaconsciousnessOrhowaboutgermsSomediseasesareactuallycausedbylittleanimalsinyourbodythatcauseswellingsandtumors.
Astraditionaldoctorsusedtosay,thereareeightfamiliesandtwelveclansofdisease-causinganimalsinourbody.
WhatdotheycomefromFromconsciousness,that'swhat.
Iftherewerenoconsciousness,howcouldtherebeanimalsAnimalsarisefromconsciousness.
Andsomeofthemyoucanclearlysee,astheycomecrawlinginhugenumbersoutofwounds,outyourearsandeyes,nose,teeth,anus,wholeswarmsofthem.
SowhataretheyThey'reaformofconsciousness.
Thiskindofconsciousnessyoucanseeclearly,butthere'sanothergroupofconsciousnessesthataremoreinsidious,thatdon'thaveabodyyoucansee.
Onlyifyoumeditateandgainpsychicpowerscanyouseethem.
That'sthethirdkindofconsciousnessinhabitingyourbody.
Soaltogethertherearethree:Yourownconsciousness,andthere'sonlyoneofthat.
Andthenallthemanyconsciousnesseslurkinginyourbody,somanythatyoucan'tsayexactlyhowmanythereare.
Theoneswithbodiesyoucanseearemorethanmany.
Andasfortheoneswithnobodies,butarelivinginyourbody,there'snotellinghowmanythereare.
Now,it'sbecausetherearesomanyofthem,withsomanyagendas,thatthe90Buddhatellsusnottogojoininginwiththem.
They'renotus,notours,noneofourbusiness.
Sometimeswesitaround,withabsolutelynothingwrong,andallofasuddenonethingstartsleadingtoanotherinsidethemind.
Wedon'twantittohappen,butthemindseemstotakeonamindofitsown.
That'saclearcaseoftheseconsciousnesses,thesecrazyconsciousnesses,gettingintotheact,seepingintoourownconsciousnessandmakingusfallinlinewiththem.
Theseconsciousnessesthatlurkinourbodieswithoutanybodiesoftheirown:Theycangetangry,too,youknow.
Theycangetgreedyanddeluded,theycanfeelloveandhate,justlikeus.
Oncetheystartfeelingthingslikethis,andthey'rerightnexttous,ourownconsciousnessfollowsalongwiththem,withoutourevenrealizingit.
Thisiswhytherearesomanyissuesintheheart.
It'sentirelypossible,youknow.
Suppose,forinstance,thattwoofyourchildrenarequarrelingrightinfrontofyou.
That'senoughtoputyouinabadmoodyourself.
Eventhoughyoudidn'tgetinvolvedinthequarrelalongwiththem,there'saconnection,andsoyouendupwithalotofhurtfeelings,too.
Thisiswhywe'retaught,Yavesevatitdiso:Youendupbeinglikethepeopleyouhangaroundwith.
Sowe'retaughttoanalyzethings.
Therearelotsofmindsinyourmind.
Someofthemareanimalminds.
It'snotyourmindthatgetsworkedup;theirmindsaretheonesgettingworkedup,butthey'rerightnexttoyours,andasaresultyoustarttiltingintheirdirection.
Thisiswhywe'retaughtthatthey'reanatt,not-self.
Consciousnessisnot-self.
Sodon'tgetinvolvedwithit.
Wehavetouseeffort,persistence,endurance,tokeepthingsunderourthumb.
Assoonasthesethingsdisappear,that'swhentheheartcanbebrightandatease.
Becauseactually,whenthingslikethisariseintheheart,it'snotourdoing.
It'stheirdoing.
Ifitwerereallyourowndoing,thenwhenthingslikethisappearintheheart,weshouldfeelhappyandcontent.
Whentheydisappear,weshouldfeelhappyandcontent.
Butactually,whenthingsariseintheheart,thereareonlysomecaseswherewe'redelightedaboutwhat'shappening.
Thereareothercaseswhere,no,we'renothappyatall.
There'saconflictinthemind.
Sometimestherearehugenumbersoftheseotherconsciousnesses,andtheyhavelotsofagendasoftheirown.
Wegetoutnumberedandstartfallinginlinewiththem.
Whenthishappenswedothingswrongandsaythingswrongandendupsorryafterwards.
Thisisbecauseweactinlinewiththem,andnotinlinewithourowntrueheart.
Soyouhavetokeepthispointinmindifyouwanttounderstandconsciousness.
TheBuddhatellsusinreallysimpleterms,butwedon'tunderstandhim.
Hesays,"Consciousnessisn'tourself.
"Onlyfourwords,andyetwecan'tunderstandthem.
AndhowcanweexpecttounderstandthemOurheartsaren'testablishedinconcentration,soeverythingweheargetsallconfused.
Allwecanthinkisthatconsciousnessisourmind.
That'sallwecanthink,sowestartaligningourselveswitheverything,takingsides:Thisisus.
That'sus.
Westartsidingwitheverything,whichiswhywedon'tunderstandconsciousness.
Nowwhenwestartconsideringthingscarefullytoseewhatourownrealconsciousnessislike,we'llchecktoseeifthere'sanythingintherethat'shonest91andloyalandtruetous.
Ifthere'ssomethingthatyouliketodo—yourealizeit'sproper,youknowit'sright—andyougoaheadanddoittocompletion,thenthat'ssomethingyoucantrust.
Butthereareotherthingsthatyoudon'treallylike—partofyouwantstodothem,anotherpartdoesn't—sowhenthere'sasplitlikethis,youshouldrealizethatyou'vebeenassociatingwithfools,withcertainkindsofconsciousnessesthathavecometodeceiveyou.
That'swhenyouhavetoresist,topersist,topenthatthinkingin.
Inotherwords,youhavetofocusoncontemplatingthatparticularconsciousnesstoseewhatkindofconsciousnessitis.
IsityourownconsciousnessOrisitanotherconsciousnessthathassnuckintotripupyourconsciousnesssothatyoufallinlinewithitIfyoufallinlinewithitandendupdoingthingsthatyoulaterregret,that'scalledgettingfooledbyconsciousness.
WhentheBuddhatellsusthatconsciousnessisn'tourself,thatit'sanatt,wedon'tunderstandwhathesays.
There'sonesortofconsciousnessthat'sreallyours.
Theconsciousnessthat'sreallyoursisloyal,honest,andtruetous.
Supposeyoumakeupyourmindthattomorrowyouwanttogotothemonasterytohearasermon.
Now,goingtothemonasterytohearasermonissomethinggoodthatyouliketodo.
Youreallybenefitfromit.
You'rereallyclearonthispoint.
Butbythetimetomorrowcomes,yourmindhaschangedbecause—it'ssimplychanged.
Whenthishappens,youshouldrealizethatyourconsciousnesshasgottenmixedupwithsomeotherkindofconsciousness.
That'showyouhavetolookatthings.
Don'tthinkthatit'sreallyyourconsciousness.
Thenewthoughtthatrepealsyouroldthoughtisn'treallyyou.
It'scheatingyou.
It'snotreallyyou.
Normally,ifsomethingisreallyyou,it'snotgoingtocheatyou.
Ithastobehonestandloyalanddevotedtoyou.
Onceyoumakeupyourmindtodosomethinggood,youhavetostickwithituntilyousucceedandfeelhappyafterwards.
Thatsortofthinkingisyourownrealconsciousness.
It'shonest.
Itdoesn'tdeceiveyou.
Mostpeople,though,deceivethemselves.
Actually,theydon'tdeceivethemselves.
They'reperfectlyallright,buttheseotherconsciousnessesseepintothem,sothattheyendupgettingdeceived.
ThisiswhytheBuddhateachesus,Asevancablna:Don'tgoassociatingwithfools.
Ifyouhangaroundwiththatkindofconsciousnessoften,you'llendupsuffering.
So—paitnaca—associatewithwisepeople.
Makeyourmindfirmlysettledandestablished.
Ifyouthinkofdoingsomethinggood,makeitgoodallthewayuntilyousucceedinlinewithyouraims.
That'syou.
Don'tletanyotherconsciousnessesintomeddlewithyouraffairs.
Ifyourunacrossanythoughtsthatwouldmakeyouabandonyourefforts,realizethatyou'vebeenassociatingwithfools,associatingwithconsciousnessesasidefromyourself.
That'showyoushouldlookatthings.
Now,ifweweretogointodetailonalltheconsciousnesseslivinginourbodies,therewouldbelotstosay.
Basically,therearetwokinds:thosewhosethoughtsareinlinewithours,andthosewhosethoughtsarenot.
Forexample,whenwewanttodogood,therearehungryghostsandspiritsthatwouldliketodogood,too,buttheycan't,becausetheydon'thaveabody.
Sotheytakeupresidenceinourbodyinordertodogoodalongwithus.
Butthereareotherspiritswhowanttodestroywhatevergoodwe'retryingtodo.
Theywere92probablyourenemiesinpastlives.
Weprobablyoppressedthem,imprisonedthem,orhadthemputtodeath.
Wegotinthewayofthegoodtheyweretryingtodo,sothey'vegotsomeoldscorestosettle.
Theywanttoblockthepathwe'retryingtopracticesothatwedon'tmakeanyprogress.
Theycomewhisperingintoourears:"Stop.
Stop.
You'regoingtodie.
You'regoingtostarve.
It'sgoingtoraintoohard,thesun'stoohot,it'stooearly,toolate,"theygoonandon.
Thesearetheconsciousnessesthatcomeasourenemies.
Thereareothersthatusedtobeourrelativesandfriends.
Theywanttodogoodbuttheycan't,sotheytakeupresidenceinourbodysothattheycanbowdowntotheBuddhaandchantalongwithus.
Becauseofallthis,therearetimeswhenourheartsarelikemonstersandogres.
Wecan'timaginewhyit'shappening,andyetit'shappening,eventhoughwedon'twantitto.
Thenthereareothertimeswhenourheartsarelikedevas—sosweetandgood-temperedthatotherpeoplecancurseourmother'swholefamilyandwewon'tgetmad.
Thenthereareothertimeswhenthere'snocallforangerandyetwemanagetogetangryinreallynasty,uglyways.
That'sthewayitiswiththeseconsciousnesses:allveryconfusedandconfusing,andtheycomeseepingintoourbodies.
That'showyoushouldlookatthings.
There'syetanothergroupofconsciousnesses:theoneswhohavecometocollectoldkammadebts.
They'rethegermsthateatawayatourflesh—atournose,ourears—toruinourlooks.
Theyeatawayatourlowerlip,exposingourteeth,makingusembarrassedandashamed.
Sometimestheyeatawayatoneofourears,oreatawayatournoseallthewayuptotheforehead.
Sometimestheyeatatoureyes,ourhands,ourfeet.
Sometimestheyeatawayatourwholebody,makingourskindiseased.
Thesearekammadebtcollectors.
Inthepastwemadelifemiserableforthem,sothistimearoundthey'reganginguptomakeussquirm.
Theone'sthatarereallyeasytoseearethewormsthathelpeatthefoodinourintestines.
Inthepastweprobablyatetheirfleshandskin,sothistimearoundthey'regoingtoeatours.
Theyeat,eat,eat—eateverything.
"Whateveryou'vegot,youbastard,I'mgoingtoeatitall.
"That'swhattheysay.
HowareweevergoingtogetridofthemTheyeatouroutsideswherewecanseethem,sowechasethemawayandtheygorunninginside,toeatinourstomachandintestines.
That'swhenitreallygetsbad:Wecan'tevenseethem,andthey'reevenhardertogetridof.
Sotheykeepmakingussquirmastheykeepeating,eatingaway:eatinginourintestines,eatinginourstomach,eatingourkidneys,ourliver,ourlungs,eatinginourbloodvessels,eatingourbodyhairs,eatingeverythingallovertheplace.
Theyeatoutsideandturnintoskindiseases.
Theyeatinsideaswormsandgerms.
Andtheythemselvesgetintofights—afterall,therearelotsofdifferentgangsinthere.
Evenjustthewormshave108clans.
Sowhentherearesomanyofthem,they'reboundtoquarrel,creatingaruckusinourhome.
HowcanweeverhopetowithstandthemSometimeswefallinwiththemwithoutrealizingit.
HowcanthathappenBecausetherearesomanyofthemthatwecan'tresist.
Theselivingbeingsinourbody:Sometimestheygetangryandgetintofights.
Sometimestheyrunintooneanotheronthestreetandstartbitingand93hittingeachother,sothatweitchinfrontanditchinback—scritchscritch,scratchscratch:Thewormshavegottenintoagangwar.
Theycruisearoundinourbodythewaywedooutside.
Thebloodvesselsarelikeroads,sotherearelittleanimalscruisingdownthebloodvessels.
Thisonecomesthisway,thatonecomesthat,theymeeteachotherandstarttalking.
Sometimestheyhaverealconversationsthatknownoend,sotheyspendthenightthere,eatingrightthereandexcretingrightthereuntilaswellingstarts:That'salittleshackforthebeings,theconsciousnessesinourbody.
Thisishowthingskeephappening.
Ourbodyislikeaworld.
Justastheworldhasoceans,mountains,trees,vines,land,soitiswiththebody.
Eachbloodvesselisaroadforlivingbeings.
Theytraveldownourbloodvessels,downourbreathchannels.
Somevesselsgetclosedoff,likeadeadendroad.
Othersstayopen.
Whenthey'reopen,thebloodflows,thebreathflows,likethewaterinriversandstreams.
Whentheyflow,boatscantravelalongthem.
Whenthereareboats,therearebeingsintheboats.
Sometimestheboatscrashintooneanother.
That'swhywehaveachesandpainsinourlegsandarmsandalongourbreathchannels.
Sogoahead:keeprubbingthemandmassagingthem—it'sallanaffairoftheconsciousnessesinhabitingourbodies.
Someofthemliveinoureyesockets,someliveinourearholes,someinournostrils,someinourmouth,ourthroat,ourgums.
They'rejustlikepeople,onlywecan'tunderstandtheirlanguage.
Theyhavejobsandcareers,familiesandhomes,andplacestovacationalloverourbody.
Theseconsciousnessesinourbodiessometimesgetintobattlesandwars,justlikeredantsandblackants.
Sometimeslizardsandtoadsgetintobattles—I'veseenithappen.
It'sthesameinourbody,sowherearewegoingtogotoescapefromitallThebeingsinoureyeslayclaimtooureyesastheirhome.
Theonesinourearsclaimourearsastheirhome.
Theonesinourbloodvesselsclaimthoseastheirhome.
Sometimestheirclaimsoverlap,sotheygetintofeuds.
Asthetextssay,therearefeelingsthatarisefromconsciousness.
Thisiswhytherearesomanythingsthatcanhappentothebody.
Somekindsofconsciousnessgiverisetodisease,somearejustwaitingtheirchance.
Forinstance,somekindsofconsciousnesswithoutbodieshangaroundourbloodvesselswaitingforwoundsandboilstodevelop.
That'stheirchancetotakeonbodiesaswormsandgerms.
Asfortheoneswhodon'tyethavebodies,theytravelaroundaschillsandthrillsanditchesandachesalloverourbody.
It'sallanaffairofconsciousnesses.
Inshort,therearethreeclassesinall—threeclans,andallofthemgreatbigones.
Thefirstarethelivingbeingswithbodiesthatliveinourbody.
Thentherearetheconsciousnessesthatdon'thavebodiesoftheirown,butinhabitourbody.
Thenthere'sourownconsciousness.
Soallinalltherearethree.
Thesethreetypesofconsciousnessgetallmixeduptogether,sowedon'tknowwhichkindsofconsciousnessbelongtoanimalswithbodies,whichkindsbelongtobeingsthatdon'tyethavebodies,andwhichkindofconsciousnessisourown.
Wedon'tknow.
Whenwedon'tknowthis,howcanweknowthefiveaggregates"Viakkhandho"thatwechanteverymorning—howcanweknowitAllweknowis"consciousness,consciousness,"butourown94consciousnessissoslackandlimpthatit'slikearopedraggingontheground.
It'sthesamewiththephrase,"Consciousnessisnot-self.
"Allweknowisthewordstheysay.
Onlywhenwedevelopdiscernmentfromconcentratingthemindwillwebeabletounderstandconsciousness.
That'swhenwe'llbeabletounderstandtheeighteenproperties,startingwith:"Cakkhu-dhtu,rpa-dhtu,cakkhu-via-dhtu"—eyeproperty,formproperty,eye-consciousnessproperty.
Tounderstandthesethreethingsyouneedthekindofknowledgethatcomesfromconcentration.
Forexample,howmanykindsofconsciousnessarethereinoureyeWhenaformappearstotheeyeandthere'sconsciousnessoftheform—isitreallyourconsciousness,orisittheconsciousnessofsomeotherbeingwithoutabodythat'sgettingintotheactOrisittheconsciousnessofabeingwithabodygettinginourway,makingusdoubtfulandunsureThethreekindsofconsciousnessthatariseattheeye,thatseeforms:howmanydifferentwaysdotheyreactAndarethosereactionsreallyaresultofourownconsciousness,oroftheconsciousnessofbeingswithbodiesinhabitingourbodyOraretheytheresultofconsciousnesseswithoutbodies.
Wedon'tknow.
Wehaven'ttheslightestidea.
Whenwedon'tknoweventhismuch,howarewegoingtoknow,"Cakkhu-dhtu,rpa-dhtu,cakkhu-via-dhtu"There'snoway.
Wehavenoinsight,noknowledge,nodiscernmentatall.
"Sota-dhtu":ourear,whichisthebasisforear-consciousnesstoarise.
Whichkindofear-consciousnessarisesfirstDoweknowNo,notatall.
IsitourownconsciousnessthatgoesouttolistentosoundsIsittheconsciousnessofsomelittleanimallurkinginourearsOrisittheconsciousnessofsomebeingthatdoesn'tevenhaveabodyOrisitreallyourownconsciousnessExaminethingscarefullysothatyouknowthisbeforeanythingelse.
Youcantellfromtheresults:Therearesomekindsofsoundsthatyouliketohear,butyouknowthatthey'renotright,andyetyoustillliketolistentothem.
Youshouldrealizewhenthishappensthatit'snotyourconsciousnessthat'slistening,becauseit'snotloyaltoyou.
Thereareotherkindsofsoundsthataregoodandright,butyoudon'tlikethem.
That'sanothercasewhenit'snotyourconsciousness.
Somethingelsehasprobablyinfiltratedandgottenintheway.
Youhavetowatchoutforthiscarefully,becausetherearealotofdifferentgroupsofconsciousnesswiththeirownagendas.
Sometimesyoulistentootherpeoplespeaking.
Whattheysayistrueandright,butyoudon'tlikeit.
Soyougoassumingthatthisbusinessoflikinganddislikingisyours.
Youneverstoptothinkthatconsciousnessisnot-self.
Thefactthatyoudon'tstoptothinkiswhyyourearsaresodeaf.
You'renotlistening.
Somehungryghostislisteninginyourstead,withoutyourevenrealizingit.
SohowareyougoingtorememberanythingYourmindisn'therewiththebodyinthepresent,soit'snotlistening.
Hungryghostsarelistening,deadspiritsarelistening,angrydemonsareintheway,soasaresultyouyourselfdon'tknow,don'tunderstand,what'sbeingsaid.
Ghostsanddemonsaredoingallthelisteningandthinking,butyouassumeit'sallyou.
ThisiswhytheBuddhasaidthatignoranceblindsoureyesanddeafensourears.
It'sallanaffairofconsciousnesses.
"Cakkhu-dhtu,rpa-dhtu,cakkhu-via-dhtu":Therearethesethreethings.
95Theinstanttheeyeseesaform,whatconsciousnessgoesouttolookHaveyoueverstoppedtotakenoticeNo.
Never.
Soyoudon'tknowwhetherit'sreallyyourownconsciousnessortheconsciousnessofananimallurkinginyoureye,whetherit'sananimalwithabodyoronewithoutabody.
Youdon'tevenknowwhetherthesethingsreallyexist.
Whenyoudon'tknowthis,whatcanyouhopetoknow"Sota-dhtu,sadda-dhtu,sota-via-dhtu":Youdon'tknowthisoneeither.
Andsoondownthelist—"Ghna-dhtu":Thenoseiswheresmellsareknownandnose-consciousnessarises.
Sometimesourconsciousnesslikescertainkindsofsmells,smellsthatareproperinlinewiththeDhamma.
Sowesearchoutandfindthosesmellstomakemerit.
Othertimeswegiveup.
Welikethesmells,butwedon'tfollowthrough.
Wedon'tcarrythroughwithourownthoughts.
Thentherearecertainkindsofsmellsthatwedon'tlike,butwestillgoafterthem.
Somekindswelike,butwedon'tfollowthrough.
Thereareallkindsofissuessurroundingsmells.
Smellsappearinournose,andconsciousnessappearsinournoseaswell.
WhoknowshowmanyhundredsofkindsofconsciousnessarelivinginthereSometimestheyknowthingsbeforewedo.
Theysendusallkindsoffalsereportstodeceiveus.
Theywhispertous,keepingusmisinformedsothatwebelievethem.
Asaresult,wecloseoureyesandfollowalongwiththem,likeabeargettinghoneyfromabee'snest.
Itjustclosesitseyesandkeepsslurpingaway,slurpingawayatthehoney.
Itcan'topenitseyesbecausethebeesaregoingtostingoutitseyesockets.
Thesamewithus:Whenconsciousnesscomeswhispering,"Go.
Go,"wegoalongwithit,thinkingthatwe'retheoneswhofeeltheneedtogo.
Actually,wedon'tknowwhatitisthatcomesslippingintopullusaround,likeamediumpossessedbyaspirit.
Jivh-dhtu:thetongue.
Thetongueiswheretastesarise.
Tastescomeandmakecontactatthetongueandanawarenessarises,calledconsciousness.
Buttheconsciousnessthatarises:ExactlywhichconsciousnessarisesfirstTherearelivingbeingsthatresideinourtastebuds,andtheyhaveconsciousnesstoo,youknow.
Theymayknowevenmorethanwedo.
Forexample,saythatthere'sfoodthatweknowisbadforustoeat,butthere'sthedesiretoeatit.
WhyistherethedesireSometimeswedon'twanttoeatit,buttheconsciousnessofsomelivingbeingwantstoeatit.
Ifweeatit,weknowit'llmakeussick,butthere'sstillthedesiretoeatit.
Thisiscalledgettingfooledbyflavors.
Gettingfooledbyconsciousness.
Therearethreesortsofconsciousness,aswe'vealreadymentioned,sowhichconsciousnessisgettingintheactIsitourconsciousnessornotWe'veneverstoppedtocheck.
Isitthekindofconsciousnessthatdoesn'tyethaveabodyOrisitthekindthatalreadyhasabodyappearinginourmouthWedon'tknow.
Whenwedon'tknow,that'swhyeverythingwesaycomesoutallscrewyandwrong.
Thesespiritsaretheonesthatmakeusspeak,speakinginallkindsofwaysthatgetusintrouble.
Actually,wedon'twanttosaythosethingsbutwegoaheadandsaythem.
That'sasignthatwe'vebeenassociatingwithfools,withtheconsciousnessofangrydemons,withoutourevenrealizingit.
It'sonlyafterwards,whenweendupsuffering,thatwerealizewhat'shappened.
Thisis96whywekeeplosingouttothem.
Wedon'tknowconsciousnessinthefiveaggregates.
Wekeepchanting,"Viaanatt,anatt,-t,-t,"everyday,butdon'tknowathing.
ThisiswhattheBuddhacalledavijj,orunawareness.
Kya-dhtu:Thesameholdstruewiththebody.
Thebodyiswheretactilesensationsarefelt.
Tactilesensationsmakecontactandwecanknowthemall:cold,hot,soft,hard.
Weknow.
Thisknowledgeoftactilesensationsiscalledconsciousness.
Butwhoseconsciousnessitis,we'venevermadeasurvey.
Sowethinkthatwe'retheoneswhoarecold,we'retheoneswhoarehot,andyetit'snotusatall.
Likeapersonpossessedbyaspirit.
WhathappenswhenapersonispossessedbyaspiritSupposethere'ssomeonewhohasneverdrunkliquor.
Whenaspiritpossesseshim,hedrinkstwoorthreeglasses—reallyenjoyingit—butwhenthespiritleaves,thepersonwhohasneverdrunkliquorisdeaddrunk.
WhyBecausetherewasaconsciousnessfromoutsidepossessinghim.
He—therealhim—neverdrankliquor,buthedrankwhenanoutsidespiritpossessedhim.
Thesameholdstruewithourmind.
Whentheseconsciousnessesstartgettingobstreperous,westartdoingthingseventhoughwedon'twanttodothem.
Someformsofconsciousnesslikethecold,somelikeheat.
Justliketheanimalsintheworld:Somelikehotweather,somelikecoldweather,someliketoeathardthings,someliketoeatsoftthings.
Wormsandcaterpillars,forinstance,liketoeathardthings.
It'sthesamewiththelivingbeingsinourbodies:Someliketoeathardthings,sotheynibbleatourbones—oratourfleshuntilitsloughsoffinpieces.
Somedrinktheliquidparts.
Somelikehotthings,somelikecoldthings.
Sowhenitgetscold,wefeelthatwe'rereallycold,butwe'veneverstoppedtothinkaboutwhat'smadeuscold.
Whenitgetshot,wedon'tknowwhat'smadeushot.
Wejustthinkthatit'sus:Thisisus,that'sus.
Whenitwasthatwebecameaspirit-consciousnessalongwiththem,wenevernoticed.
ThisiswhytheBuddhasaidthatwehavenodiscernment.
Wefallfortheseformsofconsciousness,forgettinghisteachingthatconsciousnessisnot-self.
Actually,there'sonlyoneofus,andit'snotallcomplicatedlikethis.
Asforourmind—mano-dhtu—thesameholdstrue.
It'sbeenpossessedbyspiritssothatitsuffersfromallsortsofsymptoms.
Theideasthatgetthoughtupinthemind,theideasthatcausethoughtsinthemind:Theycomefromacause.
Sometimesthecausemaybetheshockwavesfromotherconsciousnessesbumpingintous.
Thethoughtsoflivingbeingswithbodiesmaybedirectedatus.
Theconsciousnessofbeingswithoutbodiesmayhavesomeunfinishedbusinessinvolvingus,andtheymaycauseourownmindstofallinwiththem.
Whenthishappens,youshouldknow:"Oh.
There'sbeenaninfiltration.
"Thethingthathasinfiltratedisthemoodofanotherlivingbeing.
Itmaybethemoodofananimal.
Themoodofadeva.
Themoodofanangrydemon.
Wehavetodecodethemsothatwe'llknow.
Whenwecanknowinthisway,thentherearen'tallthatmanyissuesinourmind.
There'sonlyonemind.
There'sonlyoneconsciousness,notawholelotofthem.
Whenoneisone,itshouldstayasone.
Theproblemisthatoneturnsintotwoandthenthreeandthensoonwithoutend.
Thisiswhatblocksoursenses.
Unawarenessblocksoureyes,sothatwedon'tknowtheconsciousnesses97thathavebuilttheirhomesinoureyeballs.
Unawarenessblocksourears:theconsciousnessesofalltheanimalsthathavecomeandbuilttheirhomesfillingupourearholes.
Unawarenessblocksournose:theconsciousnessesofalltheanimalsthathavecomeandbuilttheirhomesinournostrils.
Itblocksourtongue:theconsciousnessesofalltheanimalsthathavecomeandbuilttheirhomesandcitiesinourtongue.
Itblocksourbody:theconsciousnessesofalltheanimalsthathavecomeandbuilttheirhomesineverypore.
Asforourownsingleconsciousness,it'snomatchforthem.
Thisiswhytheeffortofourmeditationissolimpandlax:Wedon'tunderstandwhatthesethingsaredoingtous.
Theycloseoffoureyes,ears,nose,tongue,body,andmindsothatwecan'tseeourwayout.
Asaresult,thequalitieswe'retryingtodevelopjustdon'tgrow.
Now,whenwecanwipeoutthehomesofunawareness,that'swhenwe'llunderstandwhat'sgoingon:aneka-jtisasrasandhvissaanibbisagaha-krakagavesanto….
ThroughtheroundofmanybirthsIwanderedwithoutrest,seekingthebuilderofthehouse….
Whenwecontemplatetothepointwhereweunderstandthesethings,we'llcometoseetheendlessaffairsofallthelivingbeingsthathavetakenupresidenceinourhome.
Aneka-jtisasra….
They'vecometoquarrelandsquabbleandcreatealotoftrouble.
Theyliketopullourmindintoallkindsofharm.
Whenwecontemplatesoastoseethingsinthisway,disenchantmentarises.
Cakkhusmi-pinibbindati.
Wefeeldisenchantmentfortheeye.
Rpesu-pinibbindati.
Disenchantmentforforms.
Cakkhu-vie-pinibbindati.
Disenchantmentforconsciousness.
Wereallygettiredofit.
It'sagenuinenuisancetotheheart.
Nibbindavirajjati,virgvimuccati.
Wespitthemout.
Theeyespitsoutforms.
Itspitsoutconsciousness.
Itspitsthemout,becauseit'shadenough.
Sotasmi-pinibbindati.
Wefeeldisenchantmentfortheear.
Saddesu-pinibbindati.
Disenchantmentforsounds.
Sota-vie-pinibbindati.
Disenchantmentforconsciousness.
Virgvimuccati.
Wespitthemallout.
Whentheeyespitsoutform,formsdon'tgetstuckintheeye,sotheeyecanpenetrateandseeformiles.
Whensoundsgetspitout,ourearscanpenetrate.
Wecanhearwhatthedevasarechattingabout.
Whenthenosespitsoutaromas,theentireworldsmellssweet.
Ourgoodness,whenweletgoofit,smellssweetineverydirection.
Thetonguespitsoutflavors,itdoesn'tswallowthem;itspitsoutconsciousness.
Thebodyspitsouttactilesensations.
Heatdoesn'tgetstuckintheheart.
Colddoesn'tgetstuckintheheart.
Hard,soft,whatever,inthebody,doesn'tgetstuck,doesn'tseepin.
Everythinggetsspitout,allthewaytomentalconsciousness.
Themindletsgoofitsgoodness.
Itdoesn'tholdontothevieworconceitthatitsgoodnessbelongstoit.
Itspitsoutevil,unskillfulstates,sothatevilcan'tleakintogetitsoaked.
Itspitsoutallthevariousthingsitknows,such98as,"That'stheconsciousnessoflivingbeingswithbodies….
That'stheconsciousnessoflivingbeingswithoutbodies….
That'sreallymyconsciousness.
"Allofthisgetsspitout.
That'swhat'scalledviasmi-pinibbindati:Disenchantmentwithconsciousness,disenchantmentformentalobjects.
Virgvimuccati.
Everythinggetsspitout;nothinggetsswallowed,sonothinggetsstuckinthethroat.
Theeyedoesn'tswallowforms,theeardoesn'tswallowsounds,thenosedoesn'tswallowsmells,thetonguedoesn'tswallowflavors,thebodydoesn'tswallowtactilesensations,theminddoesn'tswallowideas.
Vimuccati:Release.
There'snomoreturmoilorentanglement.
That'swhenyou'resaidtobeinthepresenceofnibbna.
Vimuttasmivimuttamitiahoti,khjti,vusitabrahma-cariya—"Inrelease,thereistheknowledge,'Released.
'Birthisended,theholylifehasbeenfulfilled.
"Whenwecanpracticeinthiswaywe'llknowclearlywhat'stheconsciousnessofanimals,what'sourconsciousness,andwecanletgoofthemall.
That'swhenwe'llknowthatwe'vegainedreleasefromallthreesortsofconsciousness.
Theconsciousnessoflivingbeingswithbodiesisn'tourconsciousness.
Theconsciousnessoflivingbeingswithoutbodiesisn'tourconsciousness.
Ourconsciousness,whichisawareofthesethings,isn'tus.
Thesethingsgetletgo,inlinewiththeirnature.
That'swhenwecanbesaidtoknowthefiveaggregatesandallsixsensemedia.
Wegainreleasefromtheworldandcanopenoureyes.
Oureyeswillbeabletoseefar,aswhenweslideawaythewallsonourhomeandcanseeforhundredsofyards.
Whenoureyesaren'tstuckonforms,wecangainclairvoyantpowersandseefar.
Whenourearsaren'tstuckonsounds,wecanheardistantsounds.
Whenournoseisn'tstuckonsmells,wecansniffthesmellofthedevas,insteadofirritatingournosewiththesmellofhumanbeings.
Whenflavorsdon'tgetstuckonthetongue,wecantasteheavenlymedicineandfood.
Whenthemindisn'tstuckontactilesensations,wecanliveincomfort.
Whereverwesit,wecanbeatourease:ateasewhenit'scold,ateasewhenit'shot,ateaseinasoftseat,ateaseinahardseat.
Evenifthesunburnsusup,wecanbeatourease.
Thebodycanfallapart,andwecanbeatourease.
Thisiscalledspittingouttactilesensations.
Asfortheheart,itspitsoutideas.
It'saheartreleased:releasedfromthefiveaggregates,releasedfromthethreesortsofconsciousness.
Theycan'teverfoolitagain.
Theheartisreleasedfromstressandsuffering,andwillreachthehighest,mostultimatehappiness:nibbna.
HereI'vebeentalkingonthetopicofconsciousness.
Takeittoheartandtrainyourselftogiverisetoknowledgewithin.
That'swhenyoucanbesaidtoknowtheworlds.
Theconsciousnessesthathavebodiesinhabittheworldsofsensuality,fromthelevelsofhellonuptoheaven.
TheconsciousnesseswithnobodiesinhabittheworldoftheformlessBrahms.
Ourownconsciousnessiswhatwilltakeustonibbna.
Whenyouknowthesethreekindsofconsciousnessyoucanbesaidtobevijj-caraa-sampanno:consummateinknowledgeandconduct.
Sugato:You'llgowellandcomewellandwhereveryoustay,you'llstaywell.
Allthebeingsoftheworldcanthengetsomerelief.
InwhatwayWehandeverythingovertothem.
Anyanimalswhowanttoeatawayinourbodycangoaheadanddoso.
We're99nolongerpossessive.
Whatevertheywant,whatevertheyliketoeat,theycangoaheadandhaveit.
Wedon'tgiveadamn.
That'showwereallyfeel.
We'renotattached.
Iftheywanttoeatourintestines,theycangoahead.
Iftheywanttoeatourexcrement,theycanhaveit.
Iftheywanttoeatourblood,theycaneatalltheylike.
We'renotpossessive.
Whateveranytypeofconsciousnesswants,they'rewelcometoit.
Wegivethemtheirindependence,sotheycangovernthemselves,withoutourtryingtosnitchanythingawayfromthem.
Asaresult,theygainashareofourgoodness.
Thesameforthebodilessconsciousnessesinourbody:Theygaintheirindependence.
Andwegainourindependence,too.
Everybodygetstoliveinhisorherownhouse,eathisorherownfood,sleepinhisorherownbed.
Everyonelivesseparately,soeveryonecanbeathisorherownease.
Thisiscalled"bhagav":Theeyegetsseparatedfromforms,formsgetseparatedfromtheeye,andconsciousnessgetsseparatedfromself.
Theeargetsseparatedfromsounds,soundsgetseparatedfromtheear,andconsciousnessgetsseparatedfromself.
Thenosegetsseparatedfromsmells,smellsgetseparatedfromthenose,andconsciousnessgetsseparatedfromself.
Thetonguegetsseparatedfromflavors,flavorsgetseparatedfromthetongue,andconsciousnessgetsseparatedfromself.
Thebodygetsseparatedfromtactilesensations,tactilesensationsgetseparatedfromthebody,andconsciousnessgetsseparatedfromthebody.
Themindgetsseparatedfromideas,ideasgetseparatedfromthemind,andconsciousnessgetsseparatedfromthemind.
There'snosensethatthisisourselforthat'sourself.
Thisiscalled,"Sabbedhammanatt,"allphenomenaarenot-self.
Wedon'tclaimrightsoveranythingatall.
Whoevercandothiswillgainreleasefromtheworld,fromthecycleofdeathandrebirth.
Thisissavakkhaya-a—theknowledgeoftheendingofmentalfermentation—arisingintheheart.
Sonowthatyou'velistenedtothis,youshouldtakeittoponderandcontemplatesoastogainaclearunderstandingwithinyourself.
Thatwayyou'llbeonthepathtoreleasefromstressandsuffering,usingpersistenceandeffortatalltimestocleanseyourownconsciousnesssoastoknowitclearly.
That'swhatwillleadyoutopurity.
So,fortoday'sdiscussionofconsciousnesses,I'llasktostophere.
100GlossaryI.
TermsThedefinitionsgivenherearebasedonthemeaningsthesewordshaveinAjaanLee'swritingsandsermons.
Termsmarkedwithasingleasterisk(*)aretakenfromthestandardchantofthequalitiesoftheBuddha;thosewithadoubleasterisk(**),fromthechantofthequalitiesoftheDhamma.
akliko**:Timeless;unconditionedbytimeorseason.
apya:Stateofdeprivation;thefourlowerlevelsofexistence—rebirthinhell,asahungryghost,asanangrydemon,orasacommonanimal.
Noneofthesestatesarepermanent.
arahant:A'WorthyOne,'apersonwhoseheartisfreedfromthefermentations(sava)ofsensuality,statesofbeing,views,andignorance,andwhoisthusnotdestinedforfurtherrebirth.
AnepithetfortheBuddhaandthehighestlevelofhisnobledisciples.
avijj:Unawareness;ignorance;counterfeitawareness.
bhagav*:Blessed.
Thiswordisalsorelatedtotheverbfor'divide'and'separate,'andsoissometimesinterpretedinthatlightaswell.
bhvan-maya-pa:Discernmentachievedbydevelopingthemindthroughmeditation.
brahm:Inhabitantofthehigher,non-sensuallevelsofheaven.
bodhisattva:AbeingfirmlyonthepathtobecomingaBuddha.
buddho*:Awake.
chabbaa-ras:Six-coloredradianceoraura.
MentionedusuallyasanattributeoftheBuddha.
chalang'upekkh:Six-factoredequanimity,i.
e.
,maintainingequanimitytowardeventsknownthroughanyofthesixsenses—sight,hearing,smell,taste,touch,andideation.
deva:Inhabitantofanyoftheheavensofsensualpleasure.
dhamma:Event;phenomenon;thewaythingsareinandofthemselves;theirinherentqualities;thebasicprinciplesthatunderlietheirbehavior.
Also,principlesofbehaviorthathumanbeingsoughttofollowsoastofitinwiththerightnaturalorderofthings;qualitiesofmindtheyshoulddevelopsoastorealizetheinherentqualityofthemindinandofitself.
Byextension,'dhamma'isusedalsotorefertoanydoctrinethatteachessuchthings.
ThustheDhammaof101theBuddharefersbothtohisteachingsandtothedirectexperienceofthequality—nibbna—atwhichthoseteachingsareaimed.
Incontextswherethetermisusedinaneutralsenseinthesesermons,ithasbeenleftuncapitalized.
Whereusedinapositivesense,ithasbeencapitalized.
dhamma-vicaya-sambojjhaga:Analysisofphenomena,qualities,principles,etc.
Oneofthefactorsforawakening,theothersbeingmindfulness,persistence,rapture,serenity,concentration,andequanimity.
dhtu:Element;property;theelementarypropertiesthatmakeuptheinnersenseofthebodyandmind:earth(solidity),water(liquidity),fire(heat),wind(energyormotion),space,andconsciousness.
Thebreathisregardedasanaspectofthewindproperty,andallfeelingsofenergyinthebodyareclassedasbreathsensations.
AccordingtoThaiphysiology,diseasescomefromtheaggravationorimbalanceofanyofthefirstfouroftheseproperties.
Wellbeingisdefinedasastateinwhichnoneofthesepropertiesisdominant:Allarequiet,unaroused,balanced,andstill.
ekayna-magga:Aunifiedpath;adirectpath.
Anepithetforthepracticeofbeingmindfulofthefourframesofreference:body,feelings,mind,andmentalqualitiesinandofthemselves.
gotarabh-a:'Changeoflineageknowledge':Theglimpseofnibbnathatchangesonefromanordinaryrun-of-the-millpersontoanobleone.
indrya:Mentalfaculty,ordominantfactorinthemind.
Therearefivefacultiestobedevelopedinthepractice:conviction,persistence,mindfulness,concentration,anddiscernment.
jhna:Absorptioninaphysicalsensation(rpajhna)orinamentalnotion(arpajhna).
Vitakka(directedthought),vicra(evaluation),andpti(rapture)arethreeofthefivefactorsformingthefirstlevelofrpajhna,theothertwobeingsukha(pleasure)andekaggatrammaa(singlenessofpreoccupation).
kamma:Intentionalactthatresultsinstatesofbeingandbirth.
khandha:Aggregate;heap;componentpartsofsensoryperception:rpa(physicalsensations,sensedata);vedan(feelingsofpleasure,pain,orneitherpleasurenorpain);sa(labels,concepts);sakhra(mentalfabrications,anythingcreatedbythemind);andvia(consciousness).
lokavid*:Expertwithregardtothecosmos.
magga:Thepathtothecessationofsufferingandstress.
Thefourtranscendentpaths—orrather,onepathwithfourlevelsofrefinement—arethepathtostreamentry(enteringthestreamtonibbna,whichensuresthatonewillberebornatmostonlysevenmoretimes),thepathtoonce-returning,thepathtonon-returning,andthepathtoarahantship.
Phala—fruition—referstothementalstateimmediatelyfollowingtheattainmentofanyofthesepaths.
mahbhta-rpa:Thefourgreatphysicalproperties—earth,water,fire,andwind(see'dhtu').
102mra:Thepersonificationofdeath,temptation,andanyforcethatobstructsthepracticeofthepathtoLiberation.
nga:Atypeofserpentreputedtohavemiraculouspowers.
nibbna(nirva):Liberation;theunbindingofthemindfromgreed,anger,anddelusion,fromphysicalsensationsandmentalacts.
Asthistermisusedtoreferalsototheextinguishingoffire,itcarriesconnotationsofstilling,cooling,andpeace.
(AccordingtothephysicstaughtatthetimeoftheBuddha,thepropertyoffireinalatentstateexiststoagreaterorlesserextentinallobjects.
Whenactivated,itseizesandstickstoitsfuel.
Aslongasitremainslatentorisextinguished,itis'unbound.
')nvaraa:Hindrancetoconcentration—sensualdesire,illwill,sloth&drowsiness,restlessness&anxiety,anduncertainty.
opanayiko**:Referringinwardly;tobebroughtinward.
paccatta**:Personal;individual.
pua:Innerworth;merit;theinnersenseofwellbeingthatcomesfromhavingactedrightlyorwell,andthatenablesonetocontinueactingwell.
sdhu:Excellent;well-done.
Oftenusedasatermofapprovalwhensomeonehasdonesomethingmeritorious.
sambhavesin:(Abeing)searchingforaplacetotakebirth.
sandihiko**:Self-evident;visiblehereandnow.
sagha:ThecommunityoftheBuddha'sfollowers.
Ontheconventionallevel,thisreferstotheBhikkhuSagha,orBuddhistmonkhood.
Ontheideallevel,itreferstothoseoftheBuddha'sfollowers,whetherlayorordained,whohavepracticedtothepointofgainingatleast'stream-entry,'thefirstofthetranscendentqualitiesculminatinginnibbna.
sakhra:Fabrication—theforcesandfactorsthatfabricatethings,theprocessoffabrication,andthefabricatedthingsthatresult;allprocessesorthingsconditioned,compounded,orconcoctedbynature,whetheronthephysicalorthementallevel.
sugato*:Going(orgone)toagooddestination.
uposatha:Observanceday,correspondingtothephasesofthemoon,onwhichBuddhistlaypeoplegathertolistentotheDhammaandtoobservespecialprecepts.
Theeightuposathapreceptsaretorefrainfromtakinglife;fromstealing;fromsexualintercourse;fromtellinglies;fromtakingintoxicants;fromeatingfoodafternoonuntilthefollowingdawn;fromwatchingdancing,singing,instrumentalmusic,andothershows,andfromusinggarlands,perfumes,cosmeticsandjewelry;andfromusinghighandluxuriousbedsandseats.
vicra:Evaluation(see'jhna').
vijj:Awareness,science,cognitiveskill.
vijj-caraa-sampanno*:Consummateinknowledgeandconduct;103accomplishedintheconductleadingtoawarenessorcognitiveskill.
vipassan:Clear,intuitiveinsightintophysicalandmentalphenomenaastheyariseanddisappear,seeingthemforwhattheyactuallyare—inandofthemselves—intermsofstress,itsorigin,itsdisbanding,andthewaytoitsdisbanding.
vitakka:Directedthought(see'jhna').
II.
Quotationsaniccvatasakhr,uppda-vaya-dhammino,uppajjitvnirujjhanti:Fabricationsareinconstant,subjecttoarisingandpassingaway.
Arising,theydisband.
(FromstanzasutteredontheoccasionoftheBuddha'spassingintototalnibbna.
)asevancablna,paitnacasevan:Non-associationwithfools,andassociationwiththewise.
(Fromadiscourselistingfactorsthataugurwellforone'swellbeing.
)atthiattanontho:One'sselfisone'sownmainstay.
attannvgameyya,nappaikankheangata…paccuppannacayodhamma,tathatathavipassati:Hewouldnotpursuethepastoryearnforthefuture…andwhateverphenomenonispresent,heclearlyseesitrightthere,rightthere.
(Fromstanzasdescribingapersonwhospendshisdayauspiciouslyintermsofthepractice.
)yudobaladodhro'ti:Theenlightenedpersonwhogiveslifeandstrength….
(Fromstanzasextollingthebenefits—tothedonor—ofadonationoffood.
)ekyanoayamaggosattnavisuddhiy:Thisisadirectpathforthepurificationofbeings.
(See'ekyana-magga.
')kammassako'mhi:Iamtheownerofactions.
mano-pubbagamdhamm,mano-sehmano-may:Phenomenaareprecededbythemind,areexcelledbythemind,aremadefromthemind.
namotassabhagavatoarahatosamm-sambuddhassa:HomagetotheBlessedOne,WorthyandRightlySelf-awakened.
***Ifanythinginthistranslationisinaccurateormisleading,Iaskforgivenessoftheauthorandreaderforhavingunwittinglystoodintheirway.
Asforwhatevermaybeaccurate,Ihopethereaderwillmakethebestuseofit,translatingitafewstepsfurther,intotheheart,soastoattainthetruthtowhichitpoints.
Thetranslator104sabbesattsadhontuaversukha-jvinokatapua-phalamayhasabbebhgbhavantuteMayallbeingsalwayslivehappily,freefromanimosity.
MayallshareintheblessingsspringingfromthegoodIhavedone.
Inquiriesconcerningthisbookmaybeaddressedto:TheAbbotMettaForestMonasteryPOBox1409ValleyCenter,CA92082U.
S.
A.