TheKarmaofMindfulness

THEBUDDHA ’STEACHINGS

ONSATI&KAMMA

ṬhānissaroBhikkhu(GeoffreyDeGraff )

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“Justasaroyalfrontierfortresshasagatekeeper,wise,experienced,intelligenttokeepoutthosehedoesn’tknowandtoletinthosehedoesknow,fortheprotectionofthosewithinandtowardoffthosewithout,inthesamewayadiscipleofthenoble

onesismindful,endowedwithexcellentproficiencyinmindfulness,rememberingandrecollectingwhatwasdoneandsaidalongtimeago.Withmindfulnessashisgatekeeper,thediscipleofthenobleonesabandonswhatisunskillful,developswhatisskillful,abandonswhatisblameworthy,developswhatis

blameless,andlooksafterhimselfwithpurity.”—AN7:63

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PrefaceInMayofthisyear,membersofLeRefuge,aBuddhistgrouplocatedinAuriol,

nearMarseilles,invitedmetoleadaneight-dayretreatonthetopicsofkamma(karma)andmindfulness(sati).TheretreatprovidedmewiththeopportunitytodiscusstherelationshipsbetweenthesetwocentralBuddhistconcepts,toshowhowtheBuddha’steachingsonkamma—farfrombeingirrelevanttothepracticeofmindfulness—actuallyprovidetheessentialgroundingforunderstandinghowmindfulnessbestfunctionsindevelopingthemindforthepurposeofputtinganendtosufferingandstress.

Thetalksoftheretreatwerepresentedinthreeseries:aseriesofmorningtalksonmindfulness,aseriesofeveningtalksonkamma,andaseriesofafternoontalksonissuesarisinginmeditationthatarebestunderstoodinlightoftheBuddha’steachingsonbothkammaandmindfulness.Astheretreatprogressed,thethreeseriesoftalksconverged.

Thepresentbookisbasedonallthreeseriesoftalks,presentedchronologically,alongwithsomeofthequestionssubmittedbypeopleattendingtheretreat,whichhavebeenreorderedandplacedafterthetalkstowhichtheyseemmostclearlyrelated.Thetalks,thequestions,andtheanswerstothequestionshavebeeneditedandexpandedsoastomaketheircoverageofbothmaintopicsoftheretreatmorecompletethanIwasabletomanageonthespot.

Thetalksdrawonsuttas,ordiscourses,fromthePāliCanonandonthewritingsandtalksoftheajaans,orteachers,oftheThaiforesttradition,inwhichIwastrained.ForpeopleunfamiliarwiththeCanon,Ihaveaddedpassagesfromthediscoursesatthebackofthebooktofleshoutsomeofthepointsmadeinthetalks.ThesearefollowedbyaglossaryofPāliterms.

ForpeopleunfamiliarwiththeThaiforesttradition,youshouldknowthatitisameditationtraditionfoundedinthelatenineteenthandearlytwentiethcenturybyAjaanMunBhūridatto.Theajaansmentionedinthetalkstrainedunderhim.Ofthese,AjaanFuangJotikoandAjaanSuwatSuvacoweremyteachers.AjaanFuang,althoughhespentsometimetrainingdirectlyunderAjaanMun,spentmoretimetrainingunderoneofAjaanMun’sstudents,AjaanLeeDhammadharo.

Manypeoplehavehelpedwiththepreparationofthisbook.Inparticular,IwouldliketothankthepeopleofLeRefugewhomadetheretreatpossible,and

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ClaudeLeNinan,myexcellentandmeticulousinterpreterthroughoutmystayinsouthernFrance.HereatMetta,themonksatthemonasteryhelpedinpreparingthemanuscript,asdidMichaelBarber,LindaHarter,AddieOnsanit,andIsabellaTrauttmansdorff.Anymistakesinthebook,ofcourse,aremyownresponsibility.

ṬhānissaroBhikkhu(GeoffreyDeGraff)

M e t t a F o r e s t M o n a s t e r y

O c t o b e r , 2 0 1 5

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AbbreviationsAN AṅguttaraNikāya

DN DīghaNikāya

MN MajjhimaNikāya

SN SaṁyuttaNikāya

ReferencestoDNandMNaretodiscourse(sutta);thosetoANandSNaretosection(nipāta,saṁyutta)anddiscourse.NumberingforANandSNfollowstheThaiEditionofthePāliCanon.

AlltranslationsfromthesetextsarebytheauthorandarebasedontheRoyalThaiEditionofthePāliCanon(Bangkok:MahāmakutRājavidyālaya,1982).

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DAYONE : EVENING

IntroductionMay17,2015

Goodevening,andwelcometoourretreatonthethemesofmindfulnessandkamma.

We’reherethisweektolearnsomeusefulskillstodealwithoneofthemostfundamentalproblemsinlife,whichisthatwealldesirehappiness,wekeepactingonthedesireforhappiness,andyetweoftencausesufferingforourselvesandothersthroughourownactions.TheBuddha,afterhisawakening,focusedhisenergiesonhelpingussolvepreciselythisproblem.Asheanalyzedit,hesawthatthere’snothingwrongwithdesiringhappiness.Wesimplydon’tapproachthatdesirewithenoughwisdom.

Oneofthemostbasicprinciplesofwisdomisthatweneedtotrainourminds.Youmayhavenoticedthatyoucanbelivingingoodconditionsandyetstillsuffer,andthatyoucanbehappyinspiteofbadconditions.Yourhappinessandsufferingbothdependontheinnerconditionofyourmind.AndtheBuddhadiscoveredthattheconditionofyourminddoesn’thavetobearandomthingorlefttochance.Itcanbetrainedthroughyourownefforts.Butyoureffortshavetobeguidedbywisdom.TwoofthemostimportantconceptsthattheBuddhausedinhisinstructionsonhowtodevelopwisdomaremindfulnessandkamma.

Unfortunately,thesetwoconceptsareoftenmisunderstood.Kammaismisunderstoodand,intheWest,isgenerallydisliked.Mindfulnessissomethingthateverybodylikeseventhoughtheydon’tunderstanditproperly.Sothisweekwillbedevotedtounderstandingthesetwoconceptsandtherelationshipbetweenthemsothatwecangetthemostuseoutofthem.

Theconceptofkammaisusuallydislikedbecausepeoplebelieveittobedeterministic,teachingthatyourpresentexperienceiscontrolledbyyourpastkamma,whichissomethingyou’repowerlesstochange.ButastheBuddhapointedout,yourpresentexperienceisshapednotonlybypastkammabutalsobypresentkamma.Infact,yourpresentkammaismoreimportantthanyourpastkammaindeterminingwhetherornotyousufferinthepresent.Presentkammadealswiththewayyoushapeyourexperienceinthepresentmoment.Weareactivebeings,notpassive.Themindtakesanactiveandproactiveroleinshapingitsexperience

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frommomenttomoment.It’slikefixingfood.Ourpastkammaislikerawfood,andourpresentkammais

liketheactoffixingthefoodsothatwecaneatit.Infact,feedingisoneofthecentralimagesintheBuddha’steachings:Becausewearebeings,weneedtofeedbothphysicallyandmentally.Tofeedproperly,weneedtoknowhowtofixourfoodwell.

Anotherreasonwhypeopledon’tliketheideaofkamma—especiallywhenconnectedwithrebirth—isthattheyseethatit’ssomethingthatcan’tbeproven,andsothey’dratherjustputthewholeissueaside.Butthequestionofhowfartheconsequencesofyouractionsgoisn’tsomethingthatcanbeputaside.Everytimeweact,whetherwe’reconsciousofitornot,we’recalculatingthebalancebetweentheeffortputintotheactionandtheresultsweexpecttoreceive.Andaswemakethesecalculations,we’remakingassumptionsaboutthefuturethatcan’tbeproven:Dowehavefreewill?Willouractionsaffectonlythislife,orwilltheygoonintothenext?

Inpresentinghisteachingonkamma,theBuddhaisgivingusasetofassumptions—orworkinghypotheses—thatwillexplainwhyitmakessensetofollowapathtotheendofsuffering,andthatwillencourageustoactskillfullyinallsituations.Wewon’tknowthattheseassumptionsareactuallytrueuntilwereachthefirstlevelofawakening,butwewillseethattheseassumptionsmakeusbetter,moreresponsiblepeopleinthemeantime.Ofcourse,somepeoplewouldrathernotmaketheefforttobemoreresponsible,buttheBuddhawasn’tinterestedinteachingthem.

Athirdreasonwhypeopledon’tliketheideaofkammaisbecausetheyassumethattheBuddhasimplypickeduptheideaofkamma,unthinkingly,fromwhateveryoneinIndiabelievedatthetime.Thisisnottrue.Thequestionsofwhetherpeopleactuallyareresponsiblefortheiractions,orkamma,andwhethertheiractionsactuallyshapedtheirexperience,werehotlydebatedintheBuddha’stime.AndtheBuddhahadaverydistinctivewayofexplainingkamma,unlikeanythingelsethathadbeentaughtinIndia—oranywhereelse.

Twoprinciplesinhisteachingonkammawereespeciallydistinctive.Thefirstisthatkammaisintention[§4].Inotherwords,actionisnotsimplyamatterofthemotionofthebody.It’samatterofthemind—andtheintentionthatdrivesthekammamakesthedifferencebetweengoodactionsandbad.

Theseconddistinctiveprincipleisthatkammacomingfromthepasthastobeshapedbykammainthepresentbeforeyoucanexperienceit.Youactuallyexperienceyourpresentkammabeforeyouengagewiththeresultsofpastkamma.Withoutpresentkamma,youwouldn’texperiencetheresultsofpastkammaatall.Theimportanceofyourpresentkammaisthereasonwhywemeditate.Whenwe

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meditate,we’regettingmoresensitivetowhatwe’redoinginthepresentmoment,we’recreatinggoodkammainthepresentmoment,andwe’relearninghowtobemoreskillfulincreatinggoodkammaallthetime,fromnowintothefuture.

Now,inlearningtoshapeourpresentmomentskillfully,ithelpstolearnlessonsfromotherpeoplewhohavelearnedthroughexperiencehowtoshapetheirkammaskillfullythemselves.Wealsohavetolearnfromourownactions,observingwhatwedoandtheresultsofwhatwedo.Oncewe’velearnedthoselessons,wehavetorememberthem.Ifwelearnthemandthenforgetthem,they’reuseless.

It’sforthisreasonweneedtodevelopmindfulness,orsati,whichtheBuddhadefinedasafacultyofmemory:youractivememory,thelessonsyouneedtorememberfromthepastabouthowtoshapeyourexperienceskillfullyinthepresent.Therearepeoplewhoexplainmindfulnessasbareattentionorfullawareness,buttheBuddhawasn’toneofthem.Inhisuseoftheterm,mindfulnessisyouractivememory,yourabilitytokeepthingsinmind.So,aswediscussmindfulnessinthecourseofthisretreat,trytokeeptheBuddha’smeaningofthewordinmind.

Topracticerightmindfulness,youcombinemindfulnesswithtwootherqualities:sampajañña,whichistobealerttowhatyou’redoingrightnowandtotheresultsyou’regettingfromyouractions;andardency,ātappa,whichmeansputtingyourwholeheartintodoingitwell.Youneedtobringallthreequalitiestogetherasyoumeditatesothatyourpracticeofmindfulnesswillberight,andwillstrengthenthenextfactorinthepath:rightconcentration,samādhi.

Aswemeditate,weactuallydevelopmindfulnesstogetherwithconcentration.Somepeoplesaythatmindfulnesspracticeisonething;concentrationissomethingelse.Butagain,theBuddhawasnotoneofthosepeople.Mindfulnessandconcentrationhavetoworktogether.Withoutmindfulnessyoucan’trememberwheretostayconcentrated.Withoutconcentration,yourmindfulnessgetsveryfuzzyandforgotten.Sothisweekwewillbelearningtoputmindfulnessandconcentrationtogether,andalsotobringkammaintothemix,becausemindfulnessandconcentrationarethingsweintentionallydo.Youcan’tunderstandthemproperlyordothemproperlywithoutunderstandingtheprinciplesofkamma.

Youhavetorememberthatyou’refixingfoodforthemindallthetime:eachtimeyoubreathein,eachtimeyoubreatheout.Wetendtoforgetthis,though,becausewe’retoointentonwantingtogobbledownourexperiences,wheneverwecanfindthem.Weforgetthelessonswe’velearnedfromthepast.Sowehavetorememberthatwe’reherefixingfoodforthepresentmoment,andwewanttoeatwell.Howwedothiswillalsoinfluencewhatweexperienceinthefuture.

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Ultimately,wewanttobringthemindtoaplacewhereit’ssostrongthatitdoesn’tneedtofeedanymoreatall.

Thismeansthatbothmindfulnessandkammamakereferencetoallthreetimeframes.Mindfulnessbringsinwhatyou’velearnedfromthepastandremindsyoutofocusonshapingthingswellinthepresentmomentsothatitwillalsohaveagoodeffectinthefuture.Inthesameway,theresultsofyourpastintentionscomeinfromthepast,providingtherawmaterialforthefoodinthepresent;andasyoufixthatfoodinthepresent,itwillhaveaninfluenceonthefoodavailabletoyouwellintothefuture.

Thisfurthermeansthattheteachingsonmindfulnessandkammaworktogether.Infact,they’reinseparable.Youcan’tunderstandrightmindfulnesswithoutunderstandingkamma,andyoucan’tdevelopskillfulkammaforthepurposeofreleasewithoutdevelopingrightmindfulness.

That’sthemainlessonoftheretreat.Ifyou’reinahurrytoleaveandgohome,youcanleavenowbecauseyou’velearnedthebasiclesson.Buttolearnitasaskillwilltakesometime.That’swhywe’rehereforaweek—andwhytheretreatisbeingrecorded,sothatyoucantakethelessonshomeandcontinueworkingonthemaftertheweekisup.

Myteacherusedtorecommendnotteachingpeopleuntiltheyhadmeditated.Iftheyhaven’tmeditated,theywon’tunderstandanything.Sothefirststepinlearningaboutmindfulnessandkammawillbetomeditatenow.Thatwayyou’llhavesomehands-onexperienceinfocusingonyourpresentkammaandindevelopingthethreequalitiesofmindfulness,alertness,andardency.

GUIDEDMEDITATION

Getinacomfortableposition.Situpcomfortablystraight,placeyourhandsinyourlap,faceforward,andcloseyoureyes.

Thinkthoughtsofgoodwill.Goodwillisawishforhappiness—awishfortruehappiness,bothforyourselfandforotherpeople.Whenwewishgoodwillforourselvesandforothers,we’rebasicallywishingthatweandotherpeoplewillunderstandthecausesfortruehappinessandactonthem.Andthisisathoughtyoucanspreadtoanyone,evenpeoplewhoaredoingunskillfulthings,veryunskillfulthings,creatingalotofdamagetotheworld.You’rebasicallywishingthattheywillstopandhaveachangeofheart,whichmeansthatgoodwillissomethingthatyoucanspreadtoeveryonewithouthypocrisy.

Wethinkthesethoughtsatthebeginningofthemeditationbecausetruehappinesscomesfromwithin.Itcomesfromdevelopingthegoodpotentialsofthemindthroughtheskillswemasterinmeditation.Thisiswhythere’snoconflict

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betweenyourtruehappinessandanyoneelse’struehappiness.Sowhenyouposethethoughtinyourmind,“MayIbehappy,”it’snotaselfishthought.Themoreyou’reabletodevelopyourowninnerskills,themoreyouwillhavetooffertootherpeopleaswell.Thisiswhygoodwillcanbedevelopedasanunlimitedattitude.

Soposethatthoughtinyourmindforafewminutes:“MayIbetrulyhappy.MayIcometounderstandthecausesoftruehappiness.AndmayIbeabletoactonthem.”

Nowspreadthesamethoughttoothers.Startwithpeoplewhoareclosetoyourheart:tomembersofyourfamily,andtoveryclosefriends.Maytheyfindtruehappiness,too.

Thenspreadthesamethoughtoutinever-wideningcircles:topeopleyouknowwellandlike,topeopleyoulikeeventhoughyoudon’tknowthemsowell,topeopleyou’remoreneutralabout,andtopeopleyoudon’tlike.Rememberthattheworldwouldbeamuchbetterplaceifeveryonecouldfind

truehappinessinside.Spreadthoughtsofgoodwilltopeopleyoudon’tevenknow.Andnotjust

people:livingbeingsofallkinds,inalldirections—east,west,north,south,above,andbelow,outtoinfinity.Mayweallfindtruehappinessinourhearts.

Nowbringyourattentiontothebreath.Theword“breath”heredoesn’tmeanjusttheaircominginandoutofthelungs.Italsomeanstheflowofenergythroughoutthebody,whichexistsonmanylevels.Onthemostobviouslevel,it’stheflowofenergythatallowstheairtocomeinandgooutofthelungs.Butitalsoincludestheflowofenergyinthenervesandthebloodvessels,outtoeverypore.

Sotakeacoupleofgoodlong,deepin-and-outbreathsandnoticewhereyoufeelthebreathenergy.Iflongbreathingfeelsgood,keepitup.Ifitdoesn’tfeelgood,youcanchangethebreath.Therearetwowaysofchangingit.Oneistoconsciouslyexperimentwithdifferentkindsofbreathing:long,short,fast,slow,deep,shallow,heavy,light,oranycombinationofthose.Tryvariouswaysofbreathingtoseewhatfeelsbestforthebodyrightnow.Whenyou’vefoundarhythmandtextureofbreathingthatfeelsgood,stickwithitforaslongasitcontinuestofeelgood.Iftheneedsofthebodychange,thenallowthebreathtochangeinlinewiththem.Trytobeassensitiveasyoucantolearnthesignsinthebodyindicatingwhatwayofbreathingwillserveitbest.

Theotherwaytochangethebreathistoconsciouslyposethequestioninyourmind,eachtimeyoubreathein:“Whatwouldfeelreallygoodrightnow?”Andsee

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howthebodyrespondsonitsown.Ifanythoughtsnotrelatedtothebreathgrabyourattention,justdropthemand

you’llberightbackatthebreath.Ifthemindgoeswanderingoff10times,100times,bringitback10times,100times.Don’tgetdiscouraged.Justkeeplettingthethoughtsgo,lettingthemgo.Andyoudon’thavetochasethemaway.Eventhoughathoughtunrelatedtothebreathmayappearinthemind,youcanstillfeelthebreath.Staywiththatsensation.

Eachtimeyoureturntothebreath,rewardyourselfwithanespeciallygratifyingbreath.Thatwaythemindwillbemoreandmoreinclinedtokeepcomingbacktothebreathandmorewillingtostaythere.

Ifthereareanypainsinthebody,don’tfocusonthem.Focusinsteadontheoppositesideofthebody.Inotherwords,ifthere’sapainintheback,focusonthefrontofthetorso.Ifpainontheright,focusontheleft.

Whenthebreathgetscomfortable,there’sadangerthatyoumightstartleavingthebreathtofollowthecomfort,butthatwilldestroythefoundationforthesenseofcomfort,whichisyourcontinuedfocusonthebreath.

Sotocounteractthattendency,thenextstepistobreatheinandoutawareoftheentirebody.Andthefirststepinthatdirectionistosurveythesensationsofthebreathinthedifferentpartsofthebody,sectionbysection.

Startdownaroundthenavel.Locatethatpartofthebodyinyourawareness.Watchitforawhileasyoubreatheinandbreatheouttoseewhatkindofbreathingfeelsgoodthere.Ifthere’sanytensionortightnessthere,allowittorelaxanddissolveaway,sothatnonewtensionbuildsupasyoubreathein,andyoudon’tholdontoanytensionasyoubreatheout.Ifithelpsindissolvingthetension,thinkofthebreathenergyenteringandleavingyourbodyrightatthespotwhereyou’refocused,soyoudon’thavetocreatetensionbytryingtopullenergyfromanywhereelseinthebody.Asthepatternsoftensionbegintodissolveaway,trytonoticeifthereareanymoresubtlepatternsoftension,andallowthosetodissolveawayaswell.

Nowmoveyourattentionovertotheright,tothelowerrighthandcorneroftheabdomen,andfollowthesamestepsthere.One,locatethatpartofthebodyinyourawareness.Two,watchitforawhileasyoubreatheinandbreatheouttoseewhatkindofbreathingfeelsgoodthere.Andthree,ifthere’sanysenseoftensionortightnessthere,allowittorelax.

Nowmoveyourattentionovertotheleft,tothelowerlefthandcorneroftheabdomen,andfollowthesamethreestepsthere.

Nowbringyourattentionuptothesolarplexus,rightatthetipofthebreastbone,andfollowthesamethreestepsthere.

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Nowbringyourattentionovertotheright,totherightflank.Andthentotheleft,totheleftflank.Thenbringyourattentiontothemiddleofthechest.Trytobeespecially

sensitivetohowthebreathenergyfeelsaroundtheheart,andbreatheinawaythatfeelssoothingthere.

Nowbringyourattentiontotheright,totheplacewherethechestandtheshouldermeet.

Andthentothesamespotontheleft.Nowbringyourattentiontothebaseofthethroat.Nowbringyourattentiontothemiddleofthehead.Asyoubreatheinandout,

thinkofthebreathenergycominginandoutoftheheadfromalldirections,notonlythroughthenose,butalsothroughtheeyes,theears,infromthebackofthehead,downfromthetopofthehead,goingdeep,deep,deepintothebrain,gentlydissolvingawayanypatternsoftensionyoumayfeelanywhereinthehead:aroundthejaws,aroundtheforehead,aroundtheeyes,atthebackoftheneck.

Nowbringyourattentiontothebaseoftheneck,rightatthebaseoftheskull.Asyoubreathein,thinkofthebreathenergyenteringtherefromthebackandspreadingdownthroughtheneck,downtheshoulders,thearms,outtothetipsofthefingers.Asyoubreatheout,thinkofitradiatingoutfromallthosepartsofthebodyintotheair.

Asyougetmoresensitivetothesepartsofthebody,ifyouseethatonesideisholdingmoretensionthantheother,relaxthatsideandtrytokeepitrelaxed,allthewaythroughthein-breath,allthewaythroughtheout.

Andasobviouspatternsoftensionbegintorelaxinthesepartsofthebody,trytobecomemoresensitivetodetectsubtlerpatternsoftensionthatwereobscuredbythemoreobviousones.Alloweventheslightesttensionthatyoucandetecttorelax.

Now,keepingyourattentionfocusedonthebackoftheneck,thistimeasyoubreatheinthinkoftheenergyenteringthereandthengoingdownbothsidesofthespineallthewaydowntothetailbone.Thenasyoubreatheout,thinkofitradiatingoutfromtheentirespineintotheair.Andagain,ifyounoticethatthere’smoretensioninonesideofthebackthantheother,allowthatsidetorelax.Andtrytokeepbecomingmoreandmoresensitiveeventotheslightestpatternsoftensioninthispartofthebody.Whenyousensethem,allowthemtorelax.

Nowbringyourattentiondowntothetailbone.Asyoubreathein,thinkoftheenergyenteringthereandgoingdownthroughthehips,thelegs,tothetipsofthetoes.Andthenasyoubreatheout,thinkoftheenergyradiatingoutfromallthosepartsofthebodyintotheair.Andagain,ifthere’smoretensioninonesideofthe

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bodythantheother,allowthatsidetorelax.Andkeepitrelaxed,allthewaythroughthein-breath,allthewaythroughtheout.Asyou’restayinghere,trytobecomesensitivetoevermoreandmoresubtlepatternsoftensionsothatyoucandissolvethoseaway,too.

Thatcompletesonecycleofthesurveyofthebody.Ifyouwant,youcangothroughthebodyagaintopickoutanypatternsoftensionyoumayhavemissedthefirsttimearound.Keepthisupuntilyou’rereadytosettledown.

Thenchooseanyonespotinthebodythatseemsmostcongenialormostinteresting.Allowyourattentiontosettlethereandthentospreadouttofillthewholebody,sothatyou’reawareofthewholebodybreathingin,thewholebodybreathingout.Asyourawarenessspreads,thinkofitasexertingnopressureatallonyourbody.It’slikethelightofacandleinanotherwisedarkroom:Theflameisinonespot,butthelightfillstheentireroom.Orlikethespiderinthemiddleofaweb:Thespiderisinonespot,butit’ssensitivetothewholeweb.Trytomaintainthissenseofcenteredbutbroadawarenessallthewaythroughthein-breath,allthewaythroughtheout.Maintainthisqualityofawarenessaslongandassteadilyasyoucan.Trytomasteritasaskill.Yourattentionwillhaveatendencytoshrink,especiallyduringtheout-breath,soeachtimeyoubreatheinandoutremindyourself,“Wholebody,wholebody.”Allowthebreathtofindwhateverrhythmfeelsbest.Yourdutyissimplytomaintainthiscenteredbutbroadawareness.

There’snowhereelseyouhavetogorightnow,nothingelseyouhavetodo,nothingelseyouhavetothinkabout.Thisawarenessishealingforthebodyandhealingforthemind.It’slikeamedicinalcreamforcuringarashonyourskin.Forittowork,youhavetoleavethecreamontheskin.Ifyouputitonandthenwipeitoff,itcan’thaveanyeffect.Thisiswhyit’sgoodtodevelopthistypeofawarenessforalongtime.Becauseit’sstillandall-around,it’sagoodfoundationforinsighttoarise.Butdon’tworryaboutthenextstepinthemeditation,orwhentheinsightswillarise.They’llariseasthisqualityofawarenessmatures.Righthere.Giveittime.

(Meditation)Beforeleavingmeditation,rememberthattherearethreestepstoleaving

properly.Thefirstistoaskyourself,“Atwhatpointinthemeditationwasthemind

especiallywell-centered,still,andcomfortable?Especiallyclear?”Thenaskyourself,“Wherewereyoufocusedatthatpoint?Whatwasyourbreathlike?Whathadyoubeendoingleadinguptothatpoint?”Ifyoucanrememberthesethings,trytokeeptheminmindandseeifyoucanapplythemtothenexttimeyoumeditate,torecreatethesameconditionsandgetthesameresults.Nowitmayhappenthatyoudon’tgetthesameresults,butthatsimplymeansthatyouneedto

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bemoreobservantthenexttimearound.Graduallyyou’llbecomemoreadeptatnoticingwhat’sworthpayingattentionto,andwhat’snot.It’sinthiswaythatthemeditationbecomesaskill.

That’sthefirststep.Thesecondstepistothinkofwhateversenseofpeaceorwellbeingyou’vefelt

duringthissessionanddedicateittoothers,eithertospecificpeopleyouknowaresufferingrightnowortoalllivingbeingsinalldirections:Mayweallfindpeaceandwellbeinginourhearts.

Thethirdstepistorememberthateventhoughyouopenyoureyes,youcanstillbeawareofthebreathenergyinthebody,asyougetup,walkaround,whateveryoudo:Trytostayasfullyawareofthisbreathenergyascontinuallyasyoucan.Itmaybeaskingtoomuchtotrytofocusonthein-breathandtheout-breathallthetime,butjusttrytobeawareofthequalityofthebreathenergyinthebody,andreleaseanypatternsoftensionthatyoumaydetect,assoonastheyarise,inthecourseoftheday.Thiswayyouprovideyourselfwithagoodfoundationforobservingyourmindasyougothroughtheday.Italsoprovidesyouwithasenseofbeinggroundedinyourdailyactivities.Thishelpsbuildupthemomentumofyourpractice.

Seeifyoucanmaintainthisfullbodyawarenessuntilthenexttimethatyousitdowntomeditate.Thatway,thenexttimeyousitdowntofocusonthebreath,you’llberightthere.

It’slikekeepingadogonashortleash.Whenyouwantittocome,it’srightthere.Otherwise,ifyoudropyourawarenessofthebreathenergy,it’slikekeepingyourdogonaverylongleash.Itwillwraptheleasharoundotherpeople’slegs,lampposts,trees—allkindsofthings.Whenyouwantittocomeback,you’llhavetounwindtheleash,whichtakesaverylongtime.Sotrytomaintainthisawarenessofthebreathenergyaspartofyourwholeday.

Andwiththatthought,youcanopenyoureyes.

Q:Tobemindful,doesthismeantobeawareofyourwords,youracts,andtheirconsequences?

A:No,mindfulness,orsati,istheabilitytokeepinmindwhatyoushouldbedoing.Developingalertness,sampajañña,meansbeingclearlyawareofyouractions,yourwords,yourthoughts,andtheirconsequences,forthepurposeofdoingthingsskillfully.Vigilanceorheedfulnessisyourmotivationforwantingtobebothmindfulandalert.

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Q:Whenyouareinmindfulness,areyourememberingandbythisactsolicitingthepast,orareyoufirmlyinthepresent?

A:Withmindfulness,youaretryingtobringonlywhatyouneedtoknowfromthepast.Throughthequalityofalertness,youfocusonthepresent.Trytobringthetwoofthemtogether,sothatyourememberwhatyouneedtoknowfromthepastsoastoshapethepresentmomentwell.Remember,too,thatthepresentisnotjustgiventoyou.It’salsosomethingthatyou’reshapinginthepresentmomentaswell.Pastkammagivesyouthepotentialsforthepresentmoment,butyourpresentkammaisactuallywhatshapesyourexperiencefromthosepotentials.

Q:Canwebringtogethermindfulnessand“whatknows”withinus?A:“Whatknows”withinusisbasicallyourawareness.That’spresentallthe

time.Mindfulnessistheabilitytoremember.It’snotalwaysthereormaybeinthewrongplace,whichiswhywehavetotrainit.Asforalertness,that’sparticularlyfocusedonouractionsandtheirresults.Sointhatway,alertnessgivesmorefocusto“whatknows”inside.

Q:Ifyouarebeingmindfulwheninvolvedinanactivitythatcompletelyabsorbsyou,whenallthoughtsgoaway,canthisbecreatedinthecaseoftossingasaladoralsointheworkofasculptorormusician?

A:Whenyouaretotallyabsorbedinyouraction,thatiscalledalertness.Butthereshouldalsobesomewhereinthebackofyourmindthequestion:Whatistheskillfulwaytodothis?Thatwouldbemindfulness.Andtheefforttofollowthroughwithwhatisskillfulwouldbeardency.

Q:Doesthereexistarightmindfulnessandwrongmindfulnessorgoodmindfulnessandbadmindfulness?

A:Yes,youcanhaveeithergoodorbadmindfulness.Anexampleofwrongmindfulnessisifyou’replanningtorobabankandyoukeeptheplansinmindasyougodowntothebank.That’swrongmindfulness.

Q:Watchingthebeautyofthesunsetorenjoyingsublimemusic:Canthisalsobeaformofmindfulness?

A:Itcanbemindfulness,butit’snotnecessarilyrightmindfulness.However,ifyou’rewatchingyourmindinthecourseof,say,lookingatthebeautyofasunset,andifyouseethatanythingunskillfuliscomingupandyou’remindfultodropthat,thenthatwouldberightmindfulness.

OneeveningatthemonasteryinThailand,amonkvisitingfromBangkokwascommentingtomyteacher,“Isn’tthesunsetbeautiful?”Andmyteachertoldhim,

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“Don’tfocusonthesunset.Focusonthepartofthemindthat’ssaying,‘Isn’tthesunsetbeautiful?’”

Q:Couldyoubemorepreciseaboutthemessagegiventothemonkbyyourmasterconcerningthebeautifulsunset?Isitamatterofdistraction?Isitsomethingthatyoushouldfindofnointerestatall?

A:Basically,asmonks,we’resupposedtobetrainingourminds,andsoourfirstpointofreferenceshouldalwaysbethestateofthemindinthepresentmoment.There’snothingwrongwithbeautifulsunsets,butyoushouldmakeyourexperienceofthewholethingmorecompletesothatyoucanseewhetherit’shavingagoodorbadeffectonthemind.Inotherwords,youwatchboththesunsetandthemindwatchingthesunset.Whatyouseefromthislargerperspectivethengivesyouyourinstructionsforwhatyourardencyshoulddonext.Animportantlessonindevelopingmindfulnessandalertnessisthatimportantinsightsoftencancomeifwelookatthecracksinourmindstates,whenthemindleavesoneobjectandgoestoanother.Ifyou’renotlookingforthosecracks,thenwhenyou’relooking,say,atthesunsetsortheflowers,orthinkingabouttomorrow’smeal,you’regoingtomissthoseinsights.

Q:Wasn’ttheBuddhaajoyousandlightperson?A:Yes,afterhisawakening.Beforehisawakening,itwasadifferentmatter.As

heoncesaid,thereweretwoqualitiesthatallowedhimtobecomeawakened.Thefirstwasnotbeingcontentwiththelevelofskillhehadreached.Inotherwords,ifherealizedthattherewassomethingbetter,amoreskillfulwaytoact,hewouldgoforit.Thesecondqualitywashisdeterminationthatifhesawanyunskillfulqualitiesinhismindhewouldputthemout,justashewouldputoutafireonhishead.AjaanSuwatusedtomakeacomparisonwitheating.Whenyouarefinishedameal,youcansitbackandrelax.Butaslongasyou’rehungry,youhavetodoeverythingthatyoucantogetfood.

Q:Empathy,isthiscompatiblewithmindfulnessandrightresolveintheeightfoldpath?

A:Actually,empathyisapartofrightresolvebecausepartofrightresolveistheresolveofnotwantingtoharmanyone,andempathyisagoodantidoteagainstanydesiretodoharm.Thisshouldthenmotivateyourardencytoactskillfullywithallyourheart.

Q:Couldyougiveadefinitionoftheideasofvolitionanddiligence?A:Volitionisbasicallyyourwillpower,yourdesiretodosomething.Diligence,

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inEnglish,isoftentranslatedasheedfulness,whichbasicallycomesdowntotherealizationthattherearedangersinlife,butthat,throughourefforts,wecanavoidthosedangers.Soweputeffortintolearninghowtoavoidthedangers,becauseastheBuddhasaid,heedfulnessisthebasisofallskillfulqualities.This,too,isamotivatingforceforardency.

Q:Theideaofalwayswantingtoputanendtosuffering,doesitpreventusfromseeingthepeacethatisalwaysthere?

A:Youcangetaglimpseofasenseofpeaceeverynowandthen,butthoseglimpsesareveryshort.Inotherwords,thepeaceisnotalwaysthere.It’sfabricated,i.e.,itdependsonconditions.Becauseconditionscanchange,thatkindofpeaceisnotgenuinepeace.Toexperiencegenuinepeacefully,youhavetoturnaroundandlookatwhatyou’redoingtocausesuffering.Otherwise,youroldhabitswillkeeppullingyouback.

AjaanLeehasaniceanalogyforthis.Hesaidit’slikesaltwater.Freshwateristhereinthesaltwater,butyoudon’tgetthefreshwatersimplybylettingitsit.Youhavetoboilthewatertoseparatethesaltfromthewater.Meditation—andinparticular,theardencyinyourmeditation—islikeboilingthewater,sothatyoucanseparatethesaltfromthefreshwater.

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DAYTWO: MORNING

FoundationsforMindfulnessMay18,2015

Thismorning,I’dliketogiveanintroductiontothebasicconceptsofmindfulnessandrightmindfulness,andthepreliminariesfordevelopingrightmindfulness.

TheBuddhahasaveryusefuldefinitionofmindfulness.I’llreadyouthepassagefromthePāliCanon:

“Andwhatisthefacultyofmindfulness?Thereisthecasewhereadiscipleofthenobleonesismindful,isendowedwithexcellentproficiencyinmindfulness,rememberingandrecollectingwhatwasdoneandsaidalongtimeago.”

That’sthedefinitionofmindfulness.Thepassagecontinueswiththedefinitionoftheestablishingofmindfulness:

“He,[thedisciple,]remainsfocusedonthebodyinandofitself,ardent,alert,andmindful,subduinggreedanddistresswithreferencetotheworld.Heremainsfocusedonfeelingsinandofthemselves…themindinandofitself…mentalqualitiesinandofthemselves,ardent,alert,andmindful,subduinggreedanddistresswithreferencetotheworld.Thisiscalledthefacultyofmindfulness.”[§22]

Notice,inthedefinitionofmindfulness,theimportanceofthewords“recollecting”and“remembering.”TheBuddhawantsyoutopracticemindfulnessasafacultyofthememory.Hedoesn’tdefinemindfulnessasfullawareness.Heprefersthatyouhavefocusedawareness.You’reherenotjusttobehereinthepresentmoment.You’rehereinthepresentmomentbecausethere’sworktobedone:You’recausingyourselfsufferingandyouwanttolearnhowtostop.

ThisfactisshownbyapassagewheretheBuddhacomparesmindfulnesstoapersonputtingoutafireonhisheadorhisturban.Ifyourheadisonfire,youdon’tjustsitthereandwatchit[§29].Youhavetodowhatyoucantoputthefireoutasquicklyaspossible.

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Also,theBuddhadoesn’tdefinemindfulnessasbareattention.Infact,theBuddhadoesn’thaveanyteachingsaboutbareattentionatall.Instead,hetalksaboutappropriateattention.Forhim,attentionisamatterofthequestionsyoubringtothepresentmoment.Andyourfirstorderofbusinessistofigureoutwhattheskillfulquestionswouldbe.Forhim,thequestionsare:“Whatisskillful?Whatisnotskillful?Howdoyoudevelopwhatisskillful?Howdoyouabandonwhatisunskillful?”Torememberthesequestions,andtobringthemtobearonwhatyou’redoingrightnow,istobemindful.Infact,bykeepingthesequestionsinmind,youturnmindfulnessintorightmindfulness.

OneoftheBuddha’smostbasicdefinitionsofthefunctionofrightmindfulnessissimplyrememberingthatyouhavetodeveloptherightfactorsofthepath,fromrightviewthroughtorightconcentration,andtoabandontheunskillfulorwrongfactorsofthepath,fromwrongviewthroughwrongconcentration[§26].

TheBuddhaillustratesthispointwiththeanalogyofagatekeeperatthegatetoafortressonafrontier.Thegatekeepercan’tjustsitthereandbeawareofwhocomesinandgoesout.Theremaybespiesfromtheneighboringcountrywhowanttosneakinanddestroythefortressfromwithin,sothegatekeeperhastoknowwhotoletinandwhotokeepout.Here’stheanalogy:

“Justasaroyalfrontierfortresshasagatekeeper,wise,experienced,intelligenttokeepoutthosehedoesn’tknowandtoletinthosehedoesknow,fortheprotectionofthosewithinandtowardoffthosewithout,inthesamewayadiscipleofthenobleonesismindful,endowedwithexcellentproficiencyinmindfulness,rememberingandrecollectingwhatwasdoneandsaidalongtimeago.Withmindfulnessashisgatekeeper,thediscipleofthenobleonesabandonswhatisunskillful,developswhatisskillful,abandonswhatisblameworthy,developswhatisblameless,andlooksafterhimselfwithpurity.”[§28]

Yearsback,Iheardsomeoneexplainthisimagebysayingthatthegatekeeperdoesn’thavetodoanything:Simplythefactthatthegatekeeperisatthegatescarestheenemyawayandkeepstheenemyout.Butthat’samannequingatekeeper,notarealoneorawise,experiencedone.

InFrancedotheyhavemannequinpolice?Wheretheyputamannequindressedasapolicemaninapolicecar?No?InAmerica,becausetaxesaresolow,theycan’taffordtohaverealpoliceatalltheintersectionswherepeopletendtospeed,sothey’veinventedmannequinpolice.Theyparkapolicecaronthesideofaroadwheretheywantpeopletoslowdown,andtheyputamannequindressedasapolicemaninthedriver’sseat,toscaredriversintoslowingdown.Itworksthefirsttimeyoudrivepast,butnotafterthat.

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Atanyrate,Idon’tthinktheBuddhawasrecommendingamannequingatekeeper.Ourdefilementsaretooclevertobefooledbythatsortofthing.Thegatekeeperhastobealertandmindful,toknowwhoheshouldletin,andwhoheshouldn’tletin.

Healsohastorememberhowtokeepthebadpeopleout.AstheBuddhapointedout,thecausesofstressareoftwosorts[§21].With

somecausesyousimplylookatthemandtheygoaway.Forexample,youmayhaveadesirethatyouknowisstupid.Theonlyreasonithaspoweroverthemindisifyou’renotpayingmuchattentiontoit.Ifyougiveityourfullattention,youseehowstupiditis,anditgoesaway.Thesearethecausesofstressthatgoawaybysimplyfixingyourlevelgazeonthem.

However,thereareotherdesiresthatarenotsoobvious.Youlookatthemandtheydon’tgoaway.Thosearetheonesyouhavetoworkagainst.TheBuddhacallsthesetheonesyouhaveto“exertafabrication”against.Laterintheweek,wewilldiscusswhat“exertingafabrication”means.Butforthetimebeing,wecanjustrememberthatsomecausesofstressgoawayjustbywatchingthem,whereasothersgoawayonlywhenyouworktocounteractthem.Bareawareness,inthosecases,simplywon’twork.Thisisoneofthemostimportantthingsyouhavetokeepinmind.Otherwise,yourgatekeeperwon’tbeabletokeepalloftheenemyspiesoutofyourmind.

Sothesearethebasicfunctionsofrightmindfulness:toremindyoutoactskillfullyandtoabandonunskillfulbehavior;toremindyouofwhat’sskillfulandwhat’sunskillful;andtoremindyouofwhatworksandwhatdoesn’tworkindevelopingwhatisskillfulandabandoningwhat’snot.

Forexample,whileyou’resittingheremeditating,youhavetorememberwhyyouarehere.Ifthoughtsofwhatyou’regoingtodoaftertheretreatcomeup,yourememberthatyoushouldletthosethoughtsgobecausethey’renotwhatyou’reherefor.

Second,youhavetorememberwhereyouwantyourmindtobefocused,andwhattodowhileyou’restayingthere.Ifyoufindthatyou’vewanderedawayfromthebreath,yourememberwhattodotogetbacktothebreath.

Nowinordertodeveloprightmindfulness,theBuddhateachesaprocessthathecallsthe“establishingofmindfulness.”It’samany-facetedprocess,whichwewillbegintalkingabouttomorrow.Becauseithassomanyfacets,itwilltakeseveraldaystoexplain.

ButtheBuddhaalsoliststhepreliminarycausesforgivingrisetostrongmindfulness[§30],andbecausethelistisshort,wecandiscussitnow.Itconsistsoftwofactors:purifiedvirtueandviewsmadestraight.“Purifiedvirtue”heremeans

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notbreakinganyofthefiveprecepts:notkilling,notstealing,nothavingillicitsex,notlying,andnottakingintoxicants.Ifyoubreakanyofthesepreceptsandthenyoutrytomeditate,youwillstartrememberingthetimesinthepastwhenyouhaveharmedpeople.Eitheryouwillfeelregretforwhatyoudidoryouwilldenythatwhatyoudidwaswrong.Eitherway,youareputtingawallinthemindwhereyoutrynottoremember.Thismakesitmoredifficulttobemindful.Ifyourmindhasmanyinnerwalls,youwillfinditveryhardtoobservewhat’sgoingoninside.However,ifyouhavenothinginyourbehaviorthatyouwouldregretorthatyouwoulddeny,itopensthedoorsinsidethemind,andinthiswayyourmindfulnessandalertnesscangetbetterandstronger.

Asforviewsmadestraight,thesebasicallycomedowntorightview:understandingthatthereasonforyoursufferingcomesfromyourownactions.HereagaintheBuddhadescribestwotypesofsuffering.Sometypesofsufferingsimplyhappenbecauseofthewaytheworldis.Thedaysaretoohotortoocold;peopledieandgetsick;youyourselfwillgrowsickandageanddiesomeday.Thesekindsofsufferingareultimatelybeyondyourcontrol.Fortunately,though,theydon’thavetoweighdownthemind.

Butthereisasecondtypeofsufferingthatcomesfromcravingandignorance:qualitiesintheminditself.Thisisthekindofsufferingthatactuallyweighstheminddown.Becauseyoucanlearntoexertcontroloverthequalitiesinthemind,thisisthegoodnewsoftheBuddha’steachings:Thesufferingthatweighsdownthemindisthesufferingoverwhichyoucangaincontrol,andyoucanputanendtoit.Thismeansthatifyoufocusonthesufferingthatyou’recreatingrightnowandlearnhowtoputanendtoit,notypeofsufferingwillweighdownthemind.Thisiswhyyouwanttofocusonyouractions.Ifyousolvetheproblemofyourownunskillfulactions,you’vesolvedallthemainproblemsinlife.

Knowingthis,havingthisrightview,helpsgivefocustoyourmindfulness.Sowhenwetalkaboutmindfulnessasbeingafacultyofthememory,itdoesn’t

meanthatwehavetokeepeverythingfromthepastinmind.Whatwehavetokeepinmindisthedifferencebetweenskillfulandunskillfulactions,andwhatwe’velearnedabouthowtobringouractionsintotheskillfulsidesothatwecanendthesufferingthatweighsdownthemind.

Inthiswayyouseethatthecausesformindfulness,virtueandrightviews,areactuallycloselyrelatedtokamma.Thegoodkammaofhavingvirtuehelpstostrengthenyourmindfulness;havingrightviewaboutkammahelpstogivefocustoyourmindfulness.

Q:Intheanalogyofthegatekeeper,whatisrepresentedbythepeopleoutside

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andthepeopleinside?A:Thepeopleoutsideareoftwosorts,friendsandenemies.Theenemiesare

theonesyouhavetowatchoutfor.Enemiesincludeanyinfluencesfromoutsidethatwouldbeunskillful,aswellasanyofyourownintentionsthatwouldalsobeunskillful.Asforthepeopleinside,thosearethesoldiersofrighteffort.Youdon’twantanyonecominginwhowouldweakenyourefforts.

Q:Musttheguardianactivelybringincertainpeopleorkeepthemout?A:Yes.Theimportantthingisthathe’snotamannequinguardian.Inother

words,he’snotpassive.Heactivelyhastogiverisetoskillfulqualities,andactivelyputanendtounskillfulones.

Q:Wemaythinkwehaveenoughmindfulness,alertness,andardencyinthepresentmoment,butit’sdifficulttomemorizeevenonepageofabookofanauthor,sohowdoweimproveourattention,mindfulness,andmemory?

A:Byfocusingonyourbreathandjustbeingverycarefultobringyourselfbacktothebreatheverytimeyouleavethebreath.That,overtime,strengthensyourmindfulnessandyouralertness.Atthesametime,reviewthecausesformindfulnessinyourlife:Areyourpreceptspure?Areyourviewsaboutactionright?Ifnot,focusonbringingthosecausesintoline.

Q:Concerningthefiveprecepts,thefirstpreceptisformethemostimportantandIforbidmyselfformallynottokillanyanimal,evenaninsect,ortoeatanyanimals.Asforthefifthprecept,Ihavemoredifficulties.EspeciallyhereinFrance,onelikestodrinkagoodglassofwineeverynowandthen,whichinmycasemeansalmosteveryday.Sothisfifthprecept:Doesitconcerngettingdrunkorisitamatteroftotallyrenouncingtheuseofanykindofalcoholicbeverage,evena“reasonable”dose?

A:Formally,itmeanstotalrenunciationofalcohol,becauseit’seasiertosayNoentirelythanitistofigureoutthedifferencebetweena“reasonable”andan“unreasonable”amount.Themoreyoudrink,themoredrinksseemreasonable.AndastheBuddhasaid,wearealreadyintoxicatedwithlife,youth,andhealth.Toaddmoreintoxicationontopofthat,evenjustoneniceglassofwine,istoomuchforthemindtoabsorbandstillbeskillful.

Alsoconcerningthefiveprecepts,theBuddhasaidthemostimportantoneisthefourth,againstlying.That’sbecausewhenyougivemisinformationtopeople,itcouldhaveabadeffectonthemforaverylongtime,evenonintothenextlife.

Q:Iwouldliketoreturntothequestionofwine.Itwasintroducedasaproblemofalcoholism,butthere’sanotherdimension,thesocialdimension.Howcanone

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acceptorrefusealittletinyglassofchampagneamongfriends?A:Thebestwaytorefuseafriendlygestureofthissortistorememberthat

traditionallytheBuddhawasconsideredtobeadoctor,adoctorwhotreatstheillnessesoftheworld,theillnessesoftheheartandmind.I’msurethateveninFrance,peoplewillnotbeoffendedifyourefuseaglassofwineonthegroundsthatyourdoctorforbidsit.Sowhensomeoneoffersyouaglassofwineorevenademicoupeofchampagne,tellhim“MydoctorsaysthatIcan’thavealcohol.”Youdon’thavetoexplainwhothedoctorisorexactlywhatillnessthedoctoristreating.Yourfriendwon’tbeoffended.

Q:(Vin3)I’mwithmyfriends.OnthetablethereisaCamembert,justright;freshbread,crusty;abottleofPommardopen,readytobeserved.Iconsultmydoctor.WillheprescribeaCokeLight?

A:Severalpoints.One,yourdoctorisnotanAmericancapitalist.TherearemanythingshecouldrecommendthatarebetterthanCokeLight:SanPelligrino,Orangina,SchweppesTonic,andmanyothers.

Two,whydofriendshipsneedalcohol?Beforeyoumeetwithyourfriends,spreadlotsofgoodwillintheirdirection,andeveryonewillgetalongmuchbettertogether,evenwithoutthePommard.

Three,youalreadyknowwhatPommardtasteslike.Thatshouldbeenoughtosatisfyyourcuriosity.

Andfinally,ifyouspentasmuchtimethinkingofskillfulwaystoavoidalcoholasyouhavebeentryingtothinkofskillfulwaystodrinkalcohol,youprobablywouldhavemadegreatprogressalongthepathbynow.

Q:Whatisillicitsex?A:Ifyouaremarried,itmeanshavinganysexoutsideofthemarriage.Ifyou

arenotmarried,illicitsexmeanshavingsexwithapersonmarriedtosomeoneelse,withapersonwhoisunder-age,orwithapersonwhohastakenavowofcelibacy.

Q:A“particularrelationshipatadistance”isanexchangeofe-mailswithsomeonewhoismarried.Isthisabreakingofthethirdprecept?

A:Itdoesn’tbreaktheprecept,butitputsabigcrackinit.

Q:Whenyoutellalie,theperceptionoftheworldchanges.Itisnecessarytorememberwhatonehassaidtowhom.Doyouthinkthebreakingofthispreceptwouldbeaskillfulwayofdevelopingmindfulness?

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A:Itwoulddevelopmindfulness,butitwouldbewrongmindfulness.Itwouldn’tcontributetoyourprogressonthepath.

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DAYTWO: AFTERNOON

FeelingsofPainThismorningtherewasarequestfortechniquesonhowtodealwithphysical

painwhileyoumeditate.Therearefourstepsindealingwithpain.Thefirstispreventative.Whenyou

sitdowntomeditate,youprobablyknowbynowwherepainstendtoappear.Trytoletthebreathenergyflowintothatareaevenbeforethepaincomes.Remember,however,thatsometimespaininonepartofthebodyiscausedbyalackofcirculationinanotherpartofthebody.Forinstance,apaininyourkneemayactuallycomefromalackofcirculationinthemiddleofyourbackorinyourface.Whenthat’sthecase,youhavetoletbreathenergyflowinthemiddleofthebackorinthefaceifyouwanttopreventthepainintheknee.Therelationshipsbetweencirculationofbreathenergyandpaincanbeveryunusualandunexpected.So,exploreforawhile.Tryreleasinganytensionyoucanfeelanywhereinthebody.Andyou’llfindthattheremaybeonespotwhere,whenyoureleasethetensionthere,itwillimprovetheenergyflowintheareathatyouusuallygetthepain.

WhenIwasayoungmonkinThailand,thegroupmeditationsatthemonasterywereanhourandahalfeveryevening.Iusuallyfoundthatafterfifteenminutes,Ihadapaininmyknee.Andeventhoughtheyallowedustochangepositions,thosewhodidchangepositionwerelookeddownonbytheothermeditators.So,inordertoprotectthegoodnameofAmerica,Itriedmybestnottomove.IquicklyrealizedthatthisrequiredworkingonmybreathcirculationimmediatelyassoonasIclosedmyeyestomeditate.Inmycase,Ifoundthatthepaininthekneewascausedbyalackofbreathenergyflowintheupperback.That’showIlearnedthefirsttechniquefordealingwithpain:thepreemptivestrike.

Thesecondstep,whenpainhasarisen,isnottofocusonthatspot.AsIsaidthismorningintheguidedmeditation,youmightfocusontheoppositesideofthebodyoranyspotwhereyoucanfindthatthebreathenergyisverycomfortable.Stayinthecomfortablespotandletthepainhavetheotherspot.Youdonothavetogetintothelineoffire.Themindwillbetemptedtofocusonthepainanddeliveralongcommentaryonthepain,butyouhavetotellyourselfnottobelieveawordofwhatitissaying.Keepremindingyourselfthataslongasyou’reinagoodspot,you’renotthreatenedbythepain.AjaanLeehasaniceimageforthistechnique.

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Hesaysit’slikegettingamango.Ifthere’sarottenspotinthemango,donoteattherottenspot.Letthewormshavetherottenspot.Youeatjustthegoodspot.

Ifyoucanmaintainthisdetermination,youwillfindthatthebreathenergyinthespotwhereyou’refocusedbecomesmoreandmorecomfortable,morepowerful.That’swhenyoucanmovetothethirdstep,whichistothinkofthatcomfortableenergyspreadingthroughthepain.Forexample,ifyoufeelcomfortableenergyintheareaaroundtheheart,andthepainisinyourknee,thinkoftheenergyflowingfromtheheartdownthroughthebody,downthroughtheleg,throughthepain,andthenouttothefeet,relaxinganyfeelingsoftensionyoumayfeelinthosepartsofthebody.Makesurethatyoudon’tstoptheenergyflowrightatthepain.Perceivethepainasbeingporous—it’snotawall—andthattheenergycangothroughiteasily.Inthisway,you’renotbeingthevictimofthepain.You’retakingamoreproactiverole.It’snotsoeasyforthepaintoshootyouwhenyou’rebeingproactive.Andinthisway,youfeellessthreatenedbythepain.Thevoicesinthemindthatarecomplainingaboutthepainhavelessandlesspower.

Afteryourconcentrationiswellestablished,you’rereadyforthefourthstepindealingwiththepain,whichistofocusdirectlyontheactualsensationofthepain,toseewhatthesensationisandwhatyourperceptionsaboutthesensationare.“Perception”herecanbeanyimagesorwordsinthemindthatarisetolabelthepain.Thenyoubringinappropriateattention:Startquestioningthoseperceptions.Forexample,ifthere’saperceptionthatthekneeisinpain,askyourself,“Isthekneereallyinpain?”Actually,thekneeisonething—it’saphysicalphenomenon,whichintheBuddhistanalysisismadeupoffourelementaryproperties:afeelingofsolidity,afeelingofwarmth,afeelingofcoolness,afeelingofenergy—butthepainissomethingelse.Itisnotaphysicalphenomenon.It’samentalphenomenon.Eventhoughthey’reinthesameplace,it’sasifthey’reondifferentwavelengths—liketheradiowavesfromMonacoandMarseillesgoingthroughtheairofthisroomrightnow.Ifyourradiocandistinguishbetweenthedifferentfrequencies,itcanproducethesoundsfromtherightstationwithoutinterferencefromtheothers.Canyoudistinguishbetweenthephysicalandthementalphenomenainthekneeinthesameway?

Otherquestionsyoumightaskyourselfare:“Whereisthemostintensepointofthepain?Doesitstayinthesameplaceordoesitmovearound?Doesitcomeorgo?Whenitcomes,whatperceptioncomeswithit?Ifthere’sanyperceptionthatintensifiesthepain,canyoudropthatperception?”

Therearemanyotherquestionsyoucouldask.Theimportantthingisthatyoulearnhowtotakeaproactiverole.Inotherwords,you’renotthevictim,andwhenyou’renotthevictim,there’snothingthatthepaincanhit.

Anotherperceptionyoumighttrytoapplytothepain,tocounteractthesense

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ofbeingvictimizedbyit,istoimaginethatyou’resittinginthebackofacar,theoldsortofcarwherethebackseatsfacebackwards.Whateveryouseeonthesideoftheroadasyou’refacingbackwards,you’reseeingitwhizpastandgoaway.Whizpastandgoaway.Againandagain.Inthesameway,whenyouseeamomentofpainarise,you’reactuallyseeingitwhizzingpastandgoingaway.Assoonasyouseeamomentofpain,it’sgoingaway.Whenanothermomentofpaincomes,it’sgoingaway,too.Ifyoucanholdthisperceptioninmind,youwillsuffermuchlessfromthepain,andsometimesyouwillfindthattheoldperceptionthatyouwerepreviouslyplacingonthepainwasactuallycausingthepain.Whenyouapplyanewperception,thepaingoesaway.Butevenifthepainisstilltherewhenyouchangeperceptions,whenyouhaveacorrectperceptionandareapplyingappropriateattention,youdon’thavetoseethepainasattackingyou.Yourawarenessisonething;thepainissomethingelse.Thatwayyoucanlivewiththepainbutwithoutsufferingfromit.

Soyouhavefourstepsalltogether.Thefirstisthepreventative,thesecondistostayinacomfortablepartofthebody,thethirdistousethecomfortableenergyinthatpartandspreaditthroughthepaintodissolveanytensionthathasbuiltuparoundthepain,andthefourthistoinvestigateandquestionthepain,alongwiththeperceptionsaroundthepain.

Thisway,you’refollowingtheBuddha’sstatementthatyourdutywithregardtopainisnottodestroyitortorunawayfromit,buttocomprehendit.Tocomprehendit,youneedtofeelnotthreatenedbyit.Thisiswhywedevelopconcentration:togiveyoutheconfidencethatyoucanstaywiththepainandinvestigateit.Asfortheperceptionsweuseininvestigatingthepain,andtheactofapplyingappropriateattentiontothem:We’lldiscusslaterthisweekhowthoseareinstancesofyourpresentkammaaroundthepain—thekammaofdiscernment,thekammaofcomprehension.Whenyoudeveloptheseskillfulformsofkammainthepresent,you’refollowingthedutyappropriatetothefourthnobletruth,whichistodevelopit.Whenthesequalitiesaredeveloped,you’reinastrongpositiontocomprehendpain.Andwhenyoucancomprehendit,youcangobeyondit.

Q:Somepeoplesaythatsufferingalittlebitduringthemeditationispartoftheprocess,butthatdisturbstheconcentration.Whatisthebalance?

A:Thebalanceinthebeginningistotrytositascomfortablyasyoucanandtodevelopsomeskillingettingconcentratedandstayingconcentratedonthebreath.Ifnecessary,sitinachair.Onceyougetasenseofwhatconcentrationislikeandhowyoucandoit,thenyoucanbegintomeditateforlongerandlongerperiodsoftimeinthemeditativeposturetoseeifyoucanmaintaintheconcentrationinspite

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ofthepain.Youdothisbecausepainisanexcellentwhetstoneforsharpeningyourdiscernment.

Q:Whyshouldwedealwithpain?A:Becausetherearegoingtobemanymorepainsinlife.Thepainofsittingfor

onehourinmeditationisnothingcomparedtomanyofthepainswewillhavetoencounterinthefuture,whenfacedwithaging,illness,anddeath.Sothisway,yougetpracticeindealingwithpainbeforeitgetstooserious.

Q:Ispainbroughttousbyevolutionforareason?A:Evolutionhasitspurposes.Wehaveourpurposes.Ourpurposesare

different.Wewanttolearnhowtodealwithpainandnotcreatebadkammaandeventuallytogetbeyondevolution.

Q:Whynotjustsitinachair?A:Youlearnmoresittingdownonthefloor.Also,it’smoreconvenient.Ifyou

learnhowtositonthefloor,youcansitanywhere.Youdon’thavetocarryachairaroundwithyouincaseyouwanttomeditate.

Q:AreallpositionsandpainsOK?A:No,somepositionsarebadforthebody,andsomepainsarealsobadifyou

sitwiththemfortoolong.Youwanttositinabalancedposturesoasnottoputtoomuchstressonanyonepartofthebody.Similarly,ifyouhaveapainthatcomesfromaninjury,don’tpushyourselftoohardwithit.That’swhenyoucansitinachair.

Q:Whenaflyistakingapromenadeonourarmsorourhands,it’sbearable,butwhattodowhenamosquitocomesflyingnearyourear?

A:RememberthatthemosquitoesinProvencedonotcarrymalaria,andallthey’reaskingforisalittletinydropofblood.Ifyoucan’tendurethepainofthemosquitobite,youwon’tbeabletoendureanyheavierpains.Andremindyourself:Ifyouletitbite,you’regainingdoublemeritfrompracticingmeditationandgenerosityatthesametime.

Q:Canyouclarifyyourfour-elementanalysisofpain?Itcanfeelhot,sothatwouldbefire;itcanfeelheavy,rough,ordense,sothatwouldbeearth;itmovesandflows,appearsanddisappears,sothatwouldseemtobebreath.Areyousayingthatthisisnotcomplete,notuseful,notcorrect,oralloftheabove?

A:Thefourelementsarephysical.Feelingismental:thesenseoffindingasensationtobeeitherpleasantorunpleasant.Sometimeswithfire,forinstance,thesamesensationofwarmthcanfeeleitherpleasantorunpleasantdependingonyour

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stateofmindandotherfactorsinyoursituation.Thesameholdstruefordensity,andthesamewiththesenseofmovement.So,it’susefultobeabletoseparatethephysicalsideofthepainfromthementalside.Thatmakesiteasiertobewiththepainandnotsufferfromit.

Q:Ioftenhavefeelingsofcoldduringmeditation.Isitthatthetemperatureofthebodylowersduringmeditation?

A:Inthecaseofsomepeople,yes,andyetotherpeopleactuallyfeelasensationofheat.Ifyoufindthatyou’regettinguncomfortablycoldorhot,trytothinkoftheoppositeelementthatwouldbalanceitout.Forinstance,whenyou’refeelingtoocold,trytofindthewarmestspotinyourbody,focusonthat,andthentrytospreadthatwarmthtotherestofthebody.Dotheoppositewhenyou’refeelingtoohot:Lookforthecoolestspotinthebodyandfocusthere.Similarlywithbreathanddensity:Ifyou’refeelinglight-headed,trytofocusonthesenseofdensityorsolidityinthebody.Ifyou’refeelingdepressedandheavy,focusonthebreaththroughoutthebody.

Q:Isitpossiblethatanoldpainmightbecomingfromadeepenergyblockage?A:Yes.Q:Ifyes,thenisgoodwilloneoftheskillfulwaysoffreeingtheblockage?A:Whoareyouspreadinggoodwillto?Ifyou’respreadinggoodwilltoyourself,

itmighthelp.Orifyou’respreadinggoodwilltoanypersonyouassociatewiththeblockage,that,too,canhelp.Butthebestwaytofreetheblockageistotrytogetthemindasquietaspossible.Themorequietthemind,thedeeperyouwillbeabletogointoenergyblockagesandreleasethemdirectlywiththebreath.

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DAYTWO: EVENING

AHealthyUnderstandingofKammaWetalkedlastnightabouthowkammaisoftenmisunderstoodandasaresult

oftendisliked.Partoftheproblem,inAmericaatleast,isthattheteachingonkammaissometimesseenaspsychologicallyunhealthy.Thisisbecauseit’sbelievedtobedeterministic.Asaresult,thecomplaintisthattheideaofkammamakespeoplegetfatalisticabouttheirownsuffering,complacentabouttheirpleasure,andcallousandindifferenttootherpeople’ssuffering.

ButthisviewisbasedonamisunderstandingoftheBuddha’sactualteachingsonkamma.TonightIwouldliketoshowhowtheBuddhataughtkammainawaythatispsychologicallyveryhealthy.Thefirststepwillbetotalkaboutwhatconstitutesahealthyattitudetowardaction.ThesecondstepwillbetoseehowtheBuddhataughtahealthyattitudetowardactiontohisownson,Rāhula.AndthenthethirdstepwillbetodrawsomeimplicationsfromwhathetaughtRāhula.

Tobeginwith,supposeyouhaveachild.Whenyoutrainyourchild,whatprincipleswouldyouwanttoteachthechildtogiveitahealthyattitudetohisorherownactions?

Thefirstprinciplewouldbe,“Thinkbeforeyouact.Choosecarefullywhatyouwanttodobecauseyouractionsdohaveresults.Someactionscanbeveryharmful,otherscanbeveryhelpful.”That’sthefirstprinciple,theprincipleofheedfulness.

Thesecondprinciplewouldbe,“Yourintentionsmakeadifference.”Ifthechildbreakssomethingintentionally,thepunishmentshouldbeverydifferentfromwhenhebreaksitunintentionally.

Thethirdprinciplewouldbe,“Payattentiontowhatyou’redoingandseetheresultsyou’regetting.Ifyouseethatyou’redoingsomethinghurtful,stop.”Further,“Ifyouseeyou’vedonesomethingharmful,resolvenottorepeatit.”Thisistheprincipleofcompassion.

Thenextprinciplewouldbe,“Admityourmistakes.Ifyoubrokesomething,don’tsaythatitwasalreadybrokenbeforeyousteppedonit.Ifyou’vemadeamistake,talkitover.Don’tbedebilitatedbyremorse.Butatthesametime,don’tbecallousabouttheharmyou’vedone.”Thisistheprincipleofintegrityalongwithtruthfulness.

Finally,“Learnfromyourmistakessothatyoudon’thavetorepeatthem.”Nowinordertoteachyourchildtheseprinciples,youhavetobeagoodparent,

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too.Ifyourchildcomesandsaysthathecrashedyourcar,takealongdeepbreath,andtellhimnottodoitagain.Ifyouflyoffthehandle,yourchildwillneveradmitamistaketoyoueveragain.

Sothesearethebasicprinciplesinteachingahealthyattitudetowardactionandtowardthemistakespeoplemakeintheiractions.Nobodyisborntotallyperfect,sowehavetobewillingtoadmitthefactthatwewillmakemistakes,butweshouldalsobewillingtolearnfromthem.

TheseareactuallythesameprinciplesthattheBuddhataughttohisson,Rāhula[§3].TheCommentarysaysthatRāhulawassevenyearsoldwhentheBuddhagavehimthoseinstructions.Thebasicinstructionsarethese:

Thefirstprincipleistobetruthful,whichmeansnotonlybeingtruthfultootherpeoplebutalsobeingtruthfultoyourself.AstheBuddhatoldRāhula,ifyoufeelnoshameattellingadeliberatelie,you’retotallyemptyofgoodness.Truthisthebasisforallprogressinthelifeofthemind.

ThentheBuddhataughtRāhulahowtousehisactionsasawayofpurifyinghisheartandmind.First,hesaid,“Beforeyouact,askyourself,‘Whataretheconsequencesyouanticipatefromtheaction?’”Thisappliestoactionsofthebody,actionsofspeech,actionsofmind.Ifyouforeseeanyharmfromtheaction,don’tdoit.Ifyoudon’tforeseeanyharm,youcangoaheadanddoit.

Whileyou’redoingit,ifyouseethatit’scausinganyunexpectedharm,stop.Ifyoudon’tseeanyharm,youcancontinuewiththeaction.

Oncetheactionisdone,you’restillnotdone.Youhavetolookatthelong-termconsequences.Ifyouseethattheactiondidcauseharm,talkitoverwithsomeoneelsewhohasexperienceonthepath—togainthatperson’sperspectiveonwhatyoudidwrongandwhatmighthavebeenbettertodoinstead—andthenresolvenottorepeatthesamemistakeagain.Ifyoudon’tseeanyharmfulconsequences,takeprideinthefactthatyourpracticeisdevelopingandcontinuetryingtogetbetterandbetter.

Whenyoulookattheseinstructions,youseethattheyembodythefourprinciplesofahealthyattitudetowardaction—heedfulness,compassion,truthfulness,andintegrity:heedfulnessinthatyoutaketheresultsofyouractionsseriously;compassioninthatyoudon’twanttodoanyharm;truthfulnessinyourwillingnesstoadmityourmistakes;andintegrityintakingresponsibilityforanyharmthatyou’vedone.

Thesearegoodqualitiestobringtomeditationpracticeaswell.Otherlessonsthatcanbedrawnfromtheseinstructionsconcerningthenature

ofaction:whatmightbecalledthemetaphysicalimplicationsofapsychologicallyhealthyattitudetowardourpowerofchoiceandthepowerofouractions.

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•One,youarefreeinhowyouchoosetoact.Ifyoudidn’thavefreedomofchoice,thewholeideaofteachingapathofpracticetoputanendtosufferingwouldn’tmakeanysense,fornoonecouldchoosewhethertofollowthepathornot[§6].

•Two,actionshaveresults.•Three,yourintentionsareimportant,butgoodintentionsarenotenough.You

havetolearnhowtomakeyourintentionsskillful.Thisiswhywehavetochecktheresultsofouractions.Simplymeaningwell,wecanstillcauseharm.It’sthroughexperience,learningfromourmistakes,thatwelearnwhatgenuinelyishelpfulandgenuinelyisharmful.

Infact,toseethingsinthiswayisthebeginningofwisdom.Youmayrememberfromthefirstpassageinthekammareadings[§1],thatthequestionleadingtodiscernmentis,“What,whenIdoit,willleadtomylong-termwelfareandhappiness?”Thewisdomhereconsistsinunderstandingtwothings.Thefirstisrealizingthathappinessandsufferingcomefromyouractions.Andthesecondisrealizingthatlong-termhappinessisbetterthanshort-term.

There’sapassageintheDhammapadawheretheBuddhasaysthatifyouseealong-termhappinessthatwouldcomefromabandoningashort-termhappiness,youshouldbewillingtogiveuptheshort-termhappinessforthesakeofthelong-term.ABritishtranslatoroncetranslatedthispassageintoEnglishandaddedafootnote,sayingthatthiscouldnotpossiblybewhatthepassagereallymeansbecausetheprincipleissobasicthateverybodyknowsit.Still,eventhougheverybodymayknowit,noteverybodyactsonit,whichiswhytheBuddhahastoremindus.

•AfourthmetaphysicalimplicationthatcanalsobedrawnfromtheBuddha’sinstructionstoRāhulaisthattheresultsofactionsfollowapattern.Otherwise,youcouldn’tlearnfromamistake.Ifyoudoonethingtodayandthesamethingtomorrowbutgetdifferentresults,youcan’tlearnfromyourpastactions.However,it’sbecausethereisapatterntoactionsandtheirresultsthatwecanlearn.

Thispatternhastwofeatures.Insomecases,youdoanactionandyoucanseetheresultsimmediately.ThisiswhytheBuddharecommendslookingfortheresultsofanactionwhileyou’redoingit.Inothercases,youdon’tseetheresultsuntilalongtimeafter.Thisiswhyherecommendscheckingtheresultsoftheactionafterit’sdone.Sometimesthepatternscombine,sothatyouseetheresultsbothimmediatelyandafteralongtime.

Aswewillseetomorrow,thesetwofeaturesofthecausalpatternareveryimportant.ThefactthattheyareactuallytwopatternsinteractingiswhatallowstheBuddha’steachingsoncausalitytoavoiddeterminismontheonehandand

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chaosontheother.Inotherwords,therearepatterns,sothereisnochaos;butyouarefreeinthepresentmomenttochangeyouractions,whichmeansthatthereisnostrictdeterminism.Inthisway,theBuddhafindsamiddlewaythatallowsforfreedomwithinthepatternsofcauseandeffectinouractions.

Infact,theseinteractingpatternsformthebasicmetaphysicalprincipleonthenatureofcausalitythattheBuddhadiscoveredinthecourseofhisawakening.Togethertheyformthefourthmetaphysicalimplicationofahealthypsychologicalattitudetowardactions:thatactionshaveapatternthatwecanlearnandmaster,butthatthepatternisnotdeterministic.Wecanuseourunderstandingofthispatterntomanipulatecausesandeffectsinthedirectionwewant.Thispattern,anditsimplications,willbethethemefortomorrownight’stalk.

Finally,theinstructionstoRāhulacarrysomeimplicationsintermsofthequalitiesofmindthatneedtobetrainedinordertofollowthispractice.

Thefirstqualityisattention—inparticular,appropriateattention,askingtherightquestionsaboutyouractionsbeforeyoudothem,whileyou’redoingthem,afterthey’redone.

Thesecondqualityisardency,whichisthewhole-hearteddesiretobeskillful.Thisgrowsdirectlyfromappropriateattention:Ifyouseethatsomethingisskillful,youwantwithyourwholehearttodevelopit.Ifyouseethatsomethingisunskillful,youwantwithyourwholehearttoavoidit[§23].Thisconnectswiththeprinciplesofheedfulnessandcompassion.Whenthesetwoprinciplescombine,theyformthefoundationofwisdomanddiscernment.

Thethirdqualityyouneedtodevelopisalertness,theabilitytoseeclearlywhatyou’redoingwhileyou’redoingit,andtheresultsyou’reactuallygettingastheyarise.Inotherwords,youdon’tseejustwhatyouhopetobegetting;youseewhatactuallyhappensasaresultofyouractions.Thisconnectstotheprincipleofhonestyortruthfulness.

Thefourthqualityismindfulness,rememberingtokeepaskingtherightquestions,theabilitytorememberyourpurposeinpracticing,andalsotheabilitytorememberwhatyou’velearnedfrompastactions:wheretolookinthepresentmoment,andhowtohandledifferentissuesastheycomeup.Whenyoucombinemindfulnesswithardency,theyconnectwiththeprincipleofintegrity,inthatyouwanttorememberyourmistakesandnotrepeatthem.

Thesefourqualitiesarethequalitiesthatgotogetherinestablishingmindfulness—whichisthetopicfortomorrowmorning’stalk.

Allofthesequalitiesshouldbedevelopedinallofyouractions,whichiswhytheBuddha’sinstructionstoRāhulaareagoodexampleofhowtogivebeginninginstructionsinmeditation.ThePāliwordformeditation,bhāvanā,meansto

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develop—andspecifically,todevelopgoodqualitiesofmind.Now,thisprocessdoesn’tbeginonlywhenyousitdownwithyoureyesclosed.Itbeginsinthewayyouconductyourentirelife,becausethesamemindisactinginallcircumstances,whetheryoureyesareopenedorclosed.Ifyou’redishonestinyourdailylife,you’llfindithardtobehonestwithyourselfinmeditation.Ifyou’recarelessinyourdailyactions,it’shardtobecarefulasyoumeditate.

AsIsaidearliertoday,havingpurifiedvirtueisoneofthequalitiesthatdevelopmindfulness.AndoneofthereasonswhythisissoisthatthequalitiesofmindimplicatedintheBuddha’sinstructionstoRāhulaaredevelopedthroughobservingtheprecepts.Toobservethepreceptsrequiresthesesamequalitiesofmind.Youneedtouseappropriateattentiontoaskyourselfhowyouwillobservethepreceptsinyourlife,andinparticular,whatchangesyouneedtomakeinyourbehaviortobringitinlinewiththeprecepts.Youalsoneedardencyinthewhole-hearteddesiretofollowthepreceptsstrictly,alertnesstomakesurethatyoureallyarefollowingthem,andfinallymindfulnessinkeepingthepreceptsinmind.Withoutthesequalities,youcannotobservetheprecepts.Whenyouobservetheprecepts,youreinforcethesequalities.Whenthey’rereinforced,youcanbringthosedevelopedqualitiesintoyourmeditation.

It’simportanttorealizethatthelessonsfromtheseinstructionstoRāhulagoallthewayfromthemostbasiclevelofthepracticetothehighest.WhentheBuddhainanothercontextdiscussestheroleofemptinessasappliedtoconcentrationpractice,hetellsyoutoexamineyourstateofmindtoseewhereitstillcontainsdisturbanceandwhereit’semptyofdisturbance.Ifyoudetectanydisturbance,youaskyourselfwhatyouaredoinginyourconcentrationtocausethatdisturbance.Whenyouseeaperceptionthatcausesadisturbance,youletitgo—inthesamewaythattheBuddhatoldRāhulatoexaminehisactionsandletgoofanyunskillfulones.

Asyoufollowthisprocessoflookingfordisturbancesandtheircauses,andlettinggoofthecauses,thestateofmindemptyofdisturbancegetsgreaterandgreater,thedisturbancesandtheperceptionscausingthemgetmoreandmoresubtle,untilyoufinallyreachawakening.ThisprocessfollowsthesamepatternthattheBuddhataughttoRāhula.Examiningyouractions,seeingthecausesandtheresultsinyourmindinthepresentmoment,lettinggoofanythingunskillful:Thiscantakeyouallthewaytotheendofthepath.

SeveralyearsbackwhenIwasteachingthepassageontheBuddha’steachingstoRāhulatoagroupofpeopleinAmerica,therewasapsychotherapistinthegroup.Shewasteachingamindfulness-basedtherapygroup,andsoshetooktheinstructionstoRāhula,copiedthemout,gavethemtothemembersofthegroupfortheirlastsessiontogetherthenextday.Aftertheyhadreadthepassage,sheasked

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them,“WhatdoyouthinkoftheBuddhaasateacherandaparent?”Theyreplied,“Ifourparentshadtaughtuslikethis,wewouldn’tneedyounow.”

Q:TheBuddhatrainedRāhulainhowtocomporthimselfsothathewouldnotbeanuisancetootherpeople.Unfortunately,noteveryoneintheworldisRāhula.Whatattitudeshouldoneadoptinthefaceofpeoplewhodothingsthatareunreflectiveandwhohavenosenseoftheirownlimits?Shouldwedeveloppatience,tolerance,forgiveness?Whatotherthingsshouldwedo,especiallygiventhatwehavenotyetattainedthefirstlevelofawakening?

A:Whendealingwithdifficultpeople,theapproachwetakeshouldbedeterminedbywhethertheyareresponsivetoouractionsornot.Somepeopleareresponsiveandwecanactuallyhaveagoodinfluenceontheiractions.Inthatcase,trytobeproactiveinhelpingthem.Othersaredifficulttodealwithandwillnotrespond.That’swhereyouhavetodevelopequanimityandforgiveness.Andthisiswhyit’sgoodtothinkabouttheprincipleofkammaingeneral.Thathelpsputyouractionsandtheotherperson’sactionsintoalargerperspective.

Q:Somepeopleareupsetbecauseotherpeopledon’tsharetheirpointofvieworbecauseotherpeopledothingsthattheythinkarestupidorsaythingsthatarestupidoruselessfromtheirpointofview.Whatadvicecanwegivesuchpeopletounderstandthatmaybetheproblemisnotwithotherpeoplebutwiththem?

A:First,makesuretheproblemisnotwithyou.Thenifyouseethattheproblemreallyiswiththatotherperson,youwillprobablyhavetogiveadviceinanindirectway.Thiswilltaketime,butoftenincaseslikethis,indirection—combinedwithalotofcompassion—isalotmoreeffectivethandirectcomments.

Q:Doyouthinkthatthereisagodoracreator?A:IntheBuddhistcosmology,therearegods,andsomeofthemthinkthatthey

createdtheworld,butaccordingtotheBuddha,theydidnot.Manyofthegodsarejustasdeludedashumanbeingsare,andsomeevenmoreso.

There’safamousstoryintheCanon,inDīghaNikāya11,whereamonkismeditatingandbeginstoseesomedevas.Soheasksthemaquestion,whichboilsdowntothis:“Wheredoesthephysicaluniverseend?”Theyreply,“Wedon’tknow,buttherearedevaswhoarehigherthanweare.Maybetheyknow.”Sothemonkmeditatessomemoreandmeetsahigherlevelofdevas.Heasksthemthesamequestion,andtheyreply,“Wedon’tknow,buttherearedevaswhoarehigherthanweare.Maybetheyknow.”Sothemonkgetssentup,up,up,up,upthedevabureaucracyinthiswayuntilfinallyhereachesalevelofdevaswhosay,“Wedon’t

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know,butthereisagreatBrahmā.Heshouldknow.”So,themonkmeditatessomemoreandfinallyhasavisionofthegreatBrahmā.

HeasksthegreatBrahmā,“Doyouknowwherethephysicaluniverseends?”AndthegreatBrahmāanswers,“IamthegreatBrahmā,knowerofall,all-powerful,creatorofallthathasbeenandwillbe.”NowifthisweretheBookofJob,themonkwouldhavesaid,“OK,Iunderstand.”ButthisisthePāliCanon,sothemonksays,“That’snotwhatIaskedyou.Iwanttoknowwherethephysicaluniverseends.”ButthegreatBrahmāsimplysaysagain,“IamthegreatBrahmā,knowerofall,seerofall,creatorofall,”etc.,altogetherthreetimes.FinallythegreatBrahmāpullsthemonkasidebythearmandsays,“Idon’tknow,butIhavethislargemultitudeoffollowersandtheybelievethatIknoweverything.TheywouldbedisappointedifIadmittedmyignoranceinfrontofthem.”SotheBrahmāadvisesthemonk,“GobacktotheBuddhaandaskhimthequestion.”

SothemonkgoesbacktotheBuddhaandtheBuddhasays,“That’sthewrongquestiontoask.Therightquestionis,‘Wheredoestheexperienceoftheuniverseend?’Thatendsinthemind,theawakenedmind,theconsciousnessofawakeningiswhatgoesbeyondtheuniverse.”

That’sthestory.ThereisanotherplacewheretheBuddhasaysthatifyouthinkthereisacreatorgodwhoisresponsibleforthepleasureandpainyouexperience,youcan’treallypracticetheDhamma.Youhavetorealizethattheimportantissuesarethethingsthatyoucreate.Whenyousolvetheissueofyourowncreations,thenyou’redonewiththeproblem.

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DAYTHREE : MORNING

MindfulnessPractice,StageOneMay19,2015

Yesterday,wetalkedaboutmindfulness.Thismorningwewilltalkabouttheestablishingofmindfulness.Thisisthefullestdescriptionofthewayinwhichmindfulnessbecomesrightmindfulness.Therearebasicallyfourframesofreferenceorfourobjectsthatyoukeepinmind.Buttheestablishingofmindfulnessismorethanjusttheobjects.It’sactuallyaprocessthatyouapplytoeachofthesefour.Hereistheformula:

“Heremainsfocusedonthebodyinandofitself,ardent,alert,andmindful,subduinggreedanddistresswithreferencetotheworld.Heremainsfocusedonfeelingsinandofthemselves,themindinandofitself,mentalqualitiesinandofthemselves,ardent,alert,andmindful,subduinggreedanddistresswithreferencetotheworld.”[§22]

Let’sgothroughtheformulaphrasebyphrase.First,thephrase,“toremainfocused”:Thisisaqualityofconcentration.Youtrytokeepyourawarenessfocusedcontinuallyonyourobject.Forexample,ifyou’refocusedonthebody,youcanbefocusedonthebreath.Trytostaywiththesensationofthebreathascontinuouslyasyoucan.

Thephrase“thebodyinandofitself”or“feelingsinandofthemselves,themindinandofitself,mentalqualitiesinandofthemselves”meansthatyoudon’tthinkofthesethingsinanyothercontext.Forexample,you’refocusedrightnowonthebody.You’renotconcernedwithhowthisbodyisviewedbytheworld,norareyouconcernedwiththebody’srelationshiptotheworld.You’renotconcernedwithhowitlooks;you’renotconcernedwithwhetherit’sstrongenoughtodoworkintheworld.You’resimplyconcernedwiththeexperienceofthebodyrighthereandrightnow.Thesameprinciplewouldapplytotheotherframesofreference.

Thentherearethethreequalitiesthatwementionedyesterday:“ardent,alert,andmindful.”Ardent,aswesaidearlier,meansputtingyourwholeheartintoit.

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Youtrytodoitasskillfullyasyoucan.Ifyouseeanythingunskillfulcomingupinthemind,youtrytogetridofitasquicklyandaseffectivelyaspossible.Youputyourheartintodevelopingskillfulqualitiesinitsplace.Here’sadescriptionofardencyfromtheCanon:

“Andhowisoneardent?There’sacasewhereamonk,thinking,‘Unarisen,evil,unskillfulqualitiesarisinginmewouldleadtowhatisunbeneficial,’andsoarousesardency,thinking,‘Arisen,evil,unskillfulqualitiesnotbeingabandonedinme…unarisen,skillfulqualitiesnotarisinginme…orarisen,skillfulqualitiesceasinginmewouldleadtowhatisunbeneficial,’hearousesardency.Thisishowoneisardent.”[§23]

Thisisanaspectofmindfulnesspracticethatoftengetsoverlooked.OneofthereasonsforthisisthattheCanoncontainsaverylongsuttaontheestablishingofmindfulness,theMahāSaṭipatthānaSutta.Becauseit’ssolong,manypeopleassumethatit’sacompletedescriptionofmindfulnesspractice.Yetthatsuttadoesn’tsayanythingaboutwhatonedoeswitheventsthatarisefromthebody,feelings,themind,ormentalqualities.Itjustsaystobemindfulandalerttothem.Sopeopleassumethatyoudon’tdoanythingwiththem.Youjustwatchthemariseandpassaway.

Itturnsout,however,thatthesuttawasnotintendedtobeacompletedescriptionofthepractice.Attheverybeginningofthesutta,theBuddhagivesthefullformulafortheestablishingofmindfulness,andyethethenanswersquestionsonlyaboutonepartoftheformula,thepartconcerningwhatitmeanstoremainfocusedonanyoftheseobjects.Thiswayofintroducingthesuttaimpliesthatexplanationsfortheremainingpartsoftheformulawillnotbediscussedinthesutta.Tofindthoseexplanations,youhavetolookinothersuttas.Andoneoftheunexplainedpartsoftheformulaisardency.

Youwon’tfindanyexplicitdiscussionsofardencyintheMahāSaṭipatthānaSutta,butmanyothersuttasintheCanondotalkaboutwhatitmeanstodealardentlywithskillfulfeelingsandmindstates,etc.,orwithunskillfulfeelingsandmindstates,intermsofrighteffort.Soacompleteunderstandingoftheestablishingofmindfulnessrequiresthatweincluderighteffortinthetopicaswell,becauserighteffortisthesameasthequalityofardency:puttingallofyourheartintodoingthisskillfully.Ifsomethingunskillfularisesinthemind,youtrytofindthemosteffectivewayofgettingridofit.Ifsomethingskillfularisesinthemind,youtrytokeepitgoing.Youdon’tjustletitpassaway.

That’sardency.Alertnessisthesecondofthethreequalities.Thisdoesn’tmeansimplybeing

awareofthepresentmoment.It’samorefocusedtypeofawareness.You’re

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focusedonwhatyou’redoingandtheresultsthatarecomingfromyouractions[§§24–25].

Forinstance,rightnowyou’refocusedonyourbreathandyou’retryingtoseewhatresultscomefromthewayyou’refocused.Asforotherthingsthatarehappeningrightnow,youdon’thavetopayanyattentiontothem.Themosquitoesflyingpastyourear,thebeamofsunlightcomingthroughthewindow,thelittledogrunningoutsidethedoor:Thoseareallinthepresentmoment,buttheyarenotwhatyou’realertto.Youwanttobealerttoyouractivityofbeingfocusedonthebreathandtonoticetheresultsyou’regetting.Youbringinardencytocorrectyouractionsifyoufindthatyou’renotgettinggoodresults.

Whatthismeansisthatwe’refocusedonbeinginthepresentnotbecauseit’sawonderfulplacetostay.We’refocusedherebecausethisistheplacewheresufferingisbeingcausedthroughourignorance.Thisisalsotheplacewhereworkcanbedonetoputanendtothatignoranceandsoputanendtosuffering.

WhentheBuddhatalksabouttheimportanceoffocusingalertnessonthepresentmoment,hisemphasisisalwaysonthefactthatyoudon’tknowhowmuchlongeryouhaveyettolive.Deathcouldcomeatanytime,soyoufocusontheessentialworkthathastobedonerightnow,sothatifdeathdidcome,youwouldbereadytogowithoutanyregret.

Theactionsyou’redoingrightnowinclude,one,yourintention;two,yourattention;andthree,theperceptionsyou’reusingtostickwithyourbreathandtounderstandit.Soyoufocusondoingallthreeofthesethingsskillfully.These,aswewillexplaininalatertalk,areaspectsofpresentkammathatareshapingyourexperienceofthepresentmoment.

Tobealerttotheseformsofkamma:That’salertness.Thenyoucombineitwithardencytostayfocusedondoingallthreeofthesethings—yourintention,yourattention,andyourperceptions—skillfully.

Mindfulnessisthethirdqualityyoubringtothepractice.This,astheBuddhaoftensays,isthedirectingqualityorgoverningquality,remindingyouofwhatgoodlessonsyou’velearnedfromthepast,howtostayalert,howtobeeffectivewithyourardency—notsimplytobeawareofthingsarisingandpassingaway,buttogiverisetoskillfulqualitiesandtomakeunskillfulqualitiespassawayfaster[§27].

Thesearethethreequalitiesweneedtobringtothepracticesoastoturnmindfulnessintorightmindfulness.

Finally,thelastpartoftheformula:”subduinggreedanddistresswithreferencetotheworld.”Thishastodowithlettinggoofanythingelsethatcomesuptodisturbyourfocus.Youputeverythingelseintheworldaside.

I’lltellyouastory.Therewasawomanwhocameoncetostayatour

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monasteryinThailand.Herplanwastostayfortwoweeks.Thesecondday,though,shecametomyteacher,AjaanFuang,tosaygoodbyebecauseshehadtogohome.AjaanFuangaskedher,“Whydoyouneedtogohome?”Sherepliedthatshewasworriedaboutherhusbandandchildren.Shewasafraidtheycouldn’tlivewithouther.Whowasgoingtofixthefood?Whowasgoingtocleanthehouse?AndsoAjaanFuangsaid,“Tellyourselfthatyou’vedied.Ifyoureallydiddie,theywouldknowhowtofixfoodandcleanthehousethemselves.”

Soshetookthatashermeditationtheme:Shewasalreadydead.Andthatwashowshewasabletoovercomegreedanddistresswithreferencetotheworld,especiallygreedanddistresswithreferencetoherhouse.Asaresult,shewasabletostayforthefulltwoweeks.

Inthesameway,whileyou’reherefocusedonyourbreath,allowthewholerestoftheworldtofallaway.Allofyourotherresponsibilities:Rememberthatwhenyoudie,youhavetoletthemgoanyhow,andtheworldwillbeabletolivewithoutyou.Thisallowsyoutostayfocusedonwheretheimportantworkisrightnow.

That’stheformulaforrightmindfulness:keepfocusedononeofthesetopics,developthethreequalities—beingardent,alert,andmindful—andputasidegreedanddistresswithreferencetotheworld.

Nowthesuttasalsodescribethreestagesinmindfulnesspractice.Fortherestofthismorning’stalk,I’lldiscussthefirststage.We’lldiscusstheothertwostageslaterintheweek.

Thepurposeofthefirststageistogetthemindfirmlyestablishedinitsframeofreferenceandtolearnhownottomoveyourawarenessawayfromwhereitshouldbe.ThereareacoupleofanalogiesintheCanontodescribethisstage.Thefirstone:

“Suppose,monks,thatalargecrowdofpeoplecomesthrongingtogethersaying,‘Thebeautyqueen!Thebeautyqueen!’Andsupposethatthebeautyqueenishighlyaccomplishedatsinginganddancing,sothenanevengreatercrowdcomesthrongingsaying,‘Thebeautyqueenissinging!Thebeautyqueenisdancing!’Thenamancomesalong,desiringlifeandshrinkingfromdeath,desiringpleasureandabhorringpain.Theysaytohim,‘Nowlookhere,mister,youmusttakethisbowlfilledtothebrimwithoilandcarryitonyourheadinbetweenthegreatcrowdandthebeautyqueen.Amanwitharaisedswordwillfollowrightbehindyou,andwhereveryouspillevenadropofoil,righttherehewillcutoffyourhead.’Now,whatdoyouthink,monks,wouldthatman,notpayingattentiontothebowl,bringheedlessnessoutside?”“No,lord,”theysaid.“Ihavegivenyouthissimiletoconveyameaning.Themeaningisthis:thebowlfilledto

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thebrimwithoilstandsformindfulnessimmersedinthebody.”[§31]

Whenyoumaintainmindfulnessofthebody,youcannotletyouremotionspullyouaway:That’sthecrowd.Youcannotletyourselfgetdistractedbythingscominginthroughthesensesfromoutside:That’sthebeautyqueen.Youhavetoberightherewiththesensationofthebody:That’sthebowlofoilonyourhead.Yourmindfulnessofthebodyhastobeveryfirmlyestablished.Andyouneedtobeheedfultokeepitestablished:That’sthesenseofthemanfollowingbehindyouwitharaisedsword.That’soneanalogy.

Thesecondanalogyisquitelongbutit’saninterestingone:

“Once,ahawksuddenlyswoopeddownonaquailandseizedit.Thequail,asitwasbeingcarriedoffbythehawk,lamented,‘Oh,justmybadluckandlackofmeritthatIwaswanderingoutofmyproperrangeandintotheterritoryofothers!IfonlyIhadkeptmyproperrangetodaytomyownancestralterritory,thishawkwouldhavebeennomatchformeinbattle.’[Youcanimaginewhatthehawkwasthinking!]‘Butwhat,quail,isyourproperrange?’thehawkasked.‘Whatisyourownancestralterritory?’‘Anewlyplowedfieldwithclumpsofearth,allturnedup.’

“Sothehawk,proudofitsownstrength,withoutmentioningitsownstrength,letgoofthequail.‘Go,quail,butevenhavinggonethere,youwon’tescapeme.’Thenthequail,havinggonetoanewlyplowedfieldwithclumpsofearth,allturnedup,andclimbingontopofalargeclumpofearth,stoodtauntingthehawk,‘Comeformenow,youhawk!Comeformenow,youhawk!’Sothehawk,proudofitsownstrength,withoutmentioningitsownstrength,foldeditstwowingsandsuddenlyswoopeddowntowardthequail.Whenthequailknew‘Thehawkiscomingatmeatfullspeed,’itslippedbehindtheclumpofearth,andrighttherethehawkshattereditsbreast.

“Thisiswhathappenstoanyonewhowandersintowhatisnothisproperrangeandistheterritoryofothers.Forthisreason,youshouldnotwanderintowhatisnotyourownproperrangeandistheterritoryofothers.Inonewhowandersintowhatisnothisproperrangeandistheterritoryofothers,Māragainsanopening,Māragainsafoothold.Andwhat,foramonk,isnothisproperrangeandistheterritoryofothers?Thefivestringsofsensuality.Whichfive?Formscognizablebytheeye,agreeable,pleasing,charming,endearing,fosteringdesire,enticing,soundscognizablebytheear,smellscognizablebythenose,tastescognizablebythetongue,tactilesensationscognizablebythebody,agreeable,pleasing,charming,endearing,fosteringdesire,enticing.These,foramonk,arenothisproper

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rangeandaretheterritoryofothers.“Wander,monks,inwhatisyourproperrange,yourownancestral

territory.Inonewhowandersinwhatishisproperrange,hisownancestralterritory,Māragainsnoopening,Māragainsnofoothold.Andwhat,foramonk,ishisproperrange,hisownancestralterritory?Thefourestablishingsofmindfulness.This,foryou,isyourproperrange,yourownancestralterritory.”[§32]

Sowhileyou’remeditating,stayawayfromsensualthoughts—evensuchsimplethingsaswhatyou’dlikethecooksheretofixforlunch.Ifyougetinvolvedinthosethoughts,you’renotputtingasidegreedanddistresswithreferencetotheworld.You’reopeningyourselfuptoletmoregreedanddistresscomein.

Normally,asyou’redevelopingmindfulness,youshouldbedevelopingitinternally,inotherwords,focusedonyourownbody,yourownfeelings,yourownmindstates,andyourownmentalqualities.However,youcanalsousemindfulnesstodealwithothers’bodies,andfeelings,etc.,inawaythathelpsbringyoubackmorefirmlyinside.Inotherwords,sometimesyoufindyourselfdistractedoryouloseyourmotivationtopractice,andyouneedtocorrectthatstateofmind.Ifyouremindyourselfofthebodyandfeelingsandmindstatesandmentalqualitiesofotherpeopleintheproperway,itcanbringyoubacktoyourfocusinsideandreinforceyourmotivation.TheBuddhacallsthiskeepingfocusedexternallyonthebody,feelings,mindstates,andmentalqualitiesinandofthemselves.

Forinstance,ifyoufindyourselfjealousofotherpeople,youcanthinkaboutthefactthattheyhavebodiesjustlikeyours.They,too,havepainsandillnesses,sothere’snothingspecialaboutthewaytheyare.Thathelpstogetridofyourjealousy.Ifyouthinkofsomeoneelsewhoisbeautiful,andyoufeelnotnearlyasbeautifulasthatperson,remindyourselfthathumanbeautyisonlyskindeep.Ifyouweretotakeoffthatperson’sskin,thenevenifshewereabeautyqueen,shewouldn’twinacompetition.Shewouldn’tevenbeallowedinthedoor.Thatequalizesthings,andhelpsyoutocomebacktothepresentmoment.

Whatwe’redoingischangingourstateofmindbydevelopingperceptionsthatopenuptoalargerperspective.Thisisoneofthereasonswhywebeginthemeditationwiththoughtsofgoodwill.Wethinkofourowndesireforhappinessandthenweremindourselvesthateveryoneelseintheworldhasthesamedesire.We’resuffering,they’resuffering,andsowewanttomakesureourdesireforhappinessdoesn’tcauseanyoneanymoresuffering.Wewantahappinessthatharmsnoone.Thisisourmotivationforpracticing.

Thiscontemplationalsohelpsputourpracticeintocontext.Ithelpsustoseethatourownsufferingisnotaslargeorspecialasweusuallythinkitis.Weare

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subjecttoaging,illness,death,andseparationfromthosewelove.Allotherbeingsaresubjecttothesamethings.There’snothingspecialaboutoursufferingsthatwouldmakethemworthholdingonto.

Whenweusethisexternalfocusformindfulnessasawayofreinforcingourinternalfocusformindfulness,itparallelstheBuddha’sexperienceonthenightofhisawakening.

Hegainedthreeknowledgesinthethreewatchesofthenight.Hisfirstknowledgeconsistedofknowledgeofhisownpastlives.

Thesecondknowledgecameafterheaskedhimself,“Doesthefactofpreviouslivesapplyonlytomeordoesitalsoapplytootherpeople?”Soheinclinedhismindinthesecondwatchofthenighttothinkofallbeings.Hesawallbeingsdyingandbeingreborn.Andthewaytheywerebeingrebornwasdependentontheirkamma.Theirkamma,whichwastheirintentions,alsodependedontheirviews.Thiswashowhewasabletoseethegeneralpatternintherelationshipbetweenkammaandrebirth.

Oncehesawthepattern,hewasableinthethirdwatchofthenighttoapplytheknowledgeofthatpatterntohisownmindinthepresentmoment.Thatwaswherehewasabletoseehowhisownviewsandownintentionshadaneffectonthestateofhismind.Andhediscoveredwhatwerethemostskillfulviewsandskillfulintentionsthatwouldenablehimtogobeyondbirthanddeathentirely.

Thegeneralpatternofthosethreeknowledgeswasthathestartedwithhisownstory—andifyouthinkwhenyou’resittingherewithalotofstories,thinkofallthestoriestheBuddhahadwhenhecouldremembersomanythousandsoflifetimes:many,manymorestoriesthanyouhave.Then,togetbeyondthat,helookedatthegeneralpatternofallbeings.Thatgavehimtheknowledgeenablinghimtoreturntothepresentmomentandtosolvetheproblemofsufferingrightthere.

Inthesameway,whenyoufindyourselfhavingtroublestayingwiththepresentmoment,youcanstartthinkingaboutallbeings,seeingthattheyhavesimilarproblemstoyou,andthatwhereveryougointheuniverse,there’sstilltheproblemofsuffering.Thisremindsyouthattheonlyplacetosolvetheproblemofsufferingisnotoutthere,butrighthereinthepresentmoment.Thatmotivatesyoutofocusbackinside.

Anotherwayofusingmindfulnessofothersskillfullyiswhenyou’rehavingabadmeditationandyouthinkthatyou’reahopelessmeditator.Calltomindtheuniverseasawholeandyou’llrealizethatthereareveryfewpeopleouttherewhohavetheopportunitytomeditateatall.Soatthemoment,you’reinabetterpositionthantheyare,becauseyouatleasthavetheopportunitytomeditate.Thatshouldgiveyousomeencouragementtogetfocusedbackonyourbreathwith

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someconfidencethatyoucanovercomeanydifficultiesyouencounter.Sothat’sthefirststageinmindfulnesspractice,whichdealswiththetechniques

ingettingyourmindfirmlyestablishedinitsobjectofmindfulness,whetherinternallyorexternally.That’swhatwe’reworkingonrightnow.Asfortheothertwostagesinthepractice,wewilltalkaboutthoselaterintheweek.Forthemoment,trytostayfocusedonyourbreath,ardent,alert,mindful,andifyouhavetroublestayinghere,trytothinkofthingsthatwillhelpencourageyoutocomebacktothefocus.Thosethoughtsalsocountasrightmindfulness.

Q:Whenwetalkofputtingasidegreedanddistresswithreferencetotheworld,thisseemstomeataheightinaccessibletohumanbeings—ofcourse,withoutanyrealevidence—anditgivesmeanimpressionofbeinganinaccessiblestarofseparationfromsadnessanddiscouragement.Whatarethebestwaystothinkaboutthis?

A:Theattitudeofputtingasidegreedanddistresswithreferencetotheworldactuallycanhappeninmundaneactivitiesaswell.Youcanbereadingabook,youcanbeabsorbedinthinkingaboutsomethingabstract,andbecutoffentirelyfromyourconcernswithregardtotherestoftheworld.Theyjustdon’toccurtoyou.Sothisattitudeisnotunattainable.Butinthecourseofthepractice,wewanttobeabletoattainthatstateatwill.Whenyouattainthatstate,itdoesn’tmeanthatyou’reunfeeling.It’ssimplythat,atthatmoment,you’renotfeedingontheworld.Forinstance,whenyou’rewiththebreathandthesenseofcomfortisverysatisfying,youcaneasilyputasideyourconcernsfortheworldatthatpointbecauseyou’refeedingonthecomfortofthebreathandyoufeelnoneedtofeedontheworld.

Thisanalogyoffeedingisveryimportanttokeepinmind.It’sverycentraltotheBuddha’steachings,forashesays,it’sbecausewefeedonthingsthatwesuffer,andthatwecauseoneanothertosuffer.Ifwecanlivewiththeworldwithoutfeedingoffofit,thenwecanliveintheworldwithoutsuffering,andatthesametimewe’reactuallyfreertohelpotherpeopleinsteadofseeingotherpeopleasfood.Really.It’strue.Wecanthenseethemclearlyasindividualbeingswiththeirownsuffering.Andwhenyou’renotconcernedwithyourownsuffering—becauseyouhavethissenseofinnersufficiency—thenyou’reinabetterpositiontohelppeoplewiththethingstheyactuallyneed.

Q:Whenwethinkofthefactthatsofewpeopleintheworldmeditate,doesitputusinthepositionwhereweriskbecomingelitistorproud?

A:Thatthoughtisusefulwhenyou’refeelingverydepressedaboutyourself.If

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you’realreadyfeelingproudaboutyourself,thenthinkofallthepeoplewhoaremeditatingbetterthanyouare.Inotherwords,trytouseathoughtthatisusefulforbringingbalanceintoyourparticularsituationrightnow.Yourthinking,likeyourspeech,shouldhaveasenseoftherighttimeandplace.

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DAYTHREE : AFTERNOON

DistractingThoughtsYesterdaywetalkedabouthowtodealwithpaininmeditation.TodayIwould

liketotalkabouthowtodealwithdistractingthoughts.TheBuddhalistsfivedifferentmethods.

Allofthemrequirethatyoufirstsetyourintentionstraight.Youhavetoremindyourselfthatyoureallydowanttofreeyourselffromthedistractingthoughts.Ifyoucan’tatleaststartwiththisintention,noneofthemethodswillwork.Sothesefivemethodsareexamplesofskillfulkammainthepresent.

•Thefirstmethod:Ifyouseeyourmindthinkingaboutsomethingunskillful,simplybringitbacktoamoreskillfultopic.Forexample,ifyou’vebeenfocusingonthebreathandsuddenlyfindyourselfthinkingaboutfood,simplydropthethoughtoffoodandcomebacktothebreath.Andallowyourselfaparticularlycomfortablebreathtoreinforceyourdesiretostayhere.

Thisparticularmethodalsoincludesusingspecifictopicsofmeditationtoactasantidotesforspecifictypesofunskillfulthinking.If,forinstance,youfindyourselfthinkingathoughtofanger,trytothinkinawaythatcurestheanger,suchasthoughtsofgoodwill—goodwillforyourself,realizingthatyou’reharmingyourselfwithyourthoughtsofanger;goodwillfortheotherperson,realizingthatyoudon’tgainanythingfromwishingthatpersonill—andthencomebacktothebreath.Anotherexample:Youaresuddenlythinkingaboutsomebody’sbody.Theantidoteistothinkabouttakingyourownbodyapart,imaginingallthedifferentpartsinside,andthendothesameinyourimaginationwiththeotherperson’sbody.Imagineputtingallthedifferentpartsinseparatepilesonthefloor.Thenaskyourselfwhichpartyouareattractedto.Whenyousurveyallthepartsandseenothingtoattractyou,comebacktothebreath.That’sthefirstmethod.

•Ifthefirstmethoddoesn’twork,focusonthedrawbacksofthatunskillfulthought.Atthesametime,askyourself:Whatistheallureofthatthought?Whatkindoffooddoyouthinkyou’regettingfromit?Thenaskyourself:Whatarethedrawbacksofthinkingthatthought?Whatsortofmindstatesdoesitleadto?Whenyouseethatthedrawbacksoutweightheallure,thenyoucanletthethoughtgo.Thisiscalledusingappropriateattentionwiththethought.

OnetechniquethatI’vefoundthatworksis,ifyoufindyourselfwithathoughtthatyou’vebeenthinkingmanytimes,tellyourselfit’slikewatchinganoldmovie.

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Askyourself:Wouldyoupaymoneytowatchthismovie?Theactingishorrible,thelightingandthephotographyarehorrible,andastheysayinThailand,thestoryisastagnantwaterstory.Inotherwords,it’sthesamethingoverandoverandoveragain,soyoushouldbesickofit.Thatshouldhelpdoawaywithanyattractiontothatthought.Withthoughtsthatattractyoumorestrongly,askyourself:Ifyouweretothinkthatthoughtfortwenty-fourhours,whatkindofbehaviorwoulditleadto?Ifyourealizeitwouldinvolvesomethingyouwouldn’treallywanttodo,thenit’seasiertoletgoofthethought.That’sthesecondmethod.

•Thethirdmethod,ifthefirsttwomethodsdon’twork,issimplytoallowthatthoughttobeinyourmind,butyouarenotgoingtopayanyattentiontoit.Thinkofitasacrazyperson.Ifacrazypersontriestogetyourattentionandyourespondtothecrazyperson,you’regoingtogetpulledintoacrazyperson’sconversationandinvolvedinacrazyperson’sthoughtworld.Evenifyoutrytodrivethecrazypersonaway,thecrazypersonhasyou.So,justpretendthatthecrazypersonisnotthere.Youcontinuedoingyourwork.Thecrazypersonwillsaythingsthataremoreandmoreoutrageous,butifyou’refirminpayinghimnoattention,afterawhilehe’llrealizethathecan’tgetyourattentionandwillgoaway.Thistechniqueisalsousefulwhenthereareloudnoiseswhileyou’remeditating.Rememberthattheloudnoisedoesn’tdestroyyourbreath.Yourbreathisstillthere,sojustpayattentiontothat,andletthenoisebe.Ifitseemstobeallaroundyou,thinkofyourbodyandmindasthescreenonawindow,andthenoiseisthebreezecomingthroughthewindow.Thescreendoesn’tcatchthebreeze,andsoitisn’tmovedbythebreeze.Inthesameway,youdon’thavetocatchthenoiseorchaseitaway.That’sthethirdmethod.

•Thefourthmethod:Whenyoubecomemoresensitivetothebreathenergiesinthebody,youwillseethatwhenanythoughtcomesintothemind,therewillalsobeasubtlepatternoftensioninthebody.Ifyoucansensethatpatternoftension,justletitrelax,andthethoughtwillgoaway.It’sasifthetensionisamarkerthatallowsthethoughttostayinthemind.Oncethetensionisgone,thethoughthaslostitsmarkeranditwillvanish.That’sthefourthmethod.

•Thefifthmethod:Iftheothermethodsdon’twork,putyourtongueagainstyourpalate,clenchyourteethtogether,andtellyourself,“Iwillnotthinkthatthought.”Thisiswhereyoucanalsouseameditationword.InThailand,theyusethewordBuddho,whichmeansawake.Justrepeatthatoverandoveragainveryfastinyourmind—BuddhoBuddhoBuddho—toleavenoroominyourmindforthatthought.Ifyoucomparethedifferentmethodsofdealingwithunskillfulthoughtswithaboxoftools,thislastmethodislikeasledgehammer,whichisnotgoodfordelicatework,buttherearetimeswhenyouneedthesledgehammerwheneverthe

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mindisreallyobstreperousanddisobedient.WhentheBuddhataughtthesefivemethods,healsoillustratedthemwith

similes.Thesimileshelpyourememberthemethods,whichmeansthatthey’reaidstomindfulness.Atthesametime,thesimilessupplyyouwithperceptionsasaidstoyourintentiontoescapethepowerofdistractingthoughtswhentheyarise.Aswewilldiscussinalatertalk,perceptionsrankasatypeofpresentkamma—whichmeansthatthesemethodsaregoodillustrationsofhowtheteachingsonmindfulnessandkammaworktogether.

Thesimilesarethese:TheBuddhacomparesthefirstmethod—replacinganunskillfulthoughtwithaskillfulthought—toacarpenterremovingalargepegfromaboardbyusingasmallerpeg.Hecomparesthesecondmethod—seeingthedrawbacksoftheunskillfulthought—toateenagerlookinginamirrorandseeingwithdisgustthatshehasthecarcassofadeaddog,snake,orhumanbeinghangingaroundherneck.Averygraphicimage,no?Thethirdmethod—ignoringthethought—theBuddhacomparestoamanwho,whennoticingthatsomethinghedoesn’twanttoseecomeswithinvisualrange,closeshiseyesorturnsaway.Thefourthmethod—relaxingthetensionaroundthethought—islikeamanwhoiswalkingandaskshimself,“WhyamIwalking?Itwouldbeeasiertositdown.”Sohesitsdown.Thenheaskshimself,“WhyamIsitting?Itwouldbemorerelaxingtoliedown.”Soheliesdown.Asforthefifthmethod,thesledgehammerofforcingyourselfnottothinkthethought,theBuddha’simageisofastrongmangrabbingaweakermanbythethroatandwrestlinghimtotheground.Thisimage,too,isprettygraphic.It’swhentheimagesaregraphicthatthey’reeasytoremember.

Sothereyouare:Whenthoughtscomeupinyourmeditation,youhavefivedifferentmethodsfordealingwiththem,alongwithfivesimilestokeepthemethodsinmind.Andyoucanworkvariationsonthesefivemethodstodevelopmethodsofyourown.Ifyouweretouseonlyonemethodtodealwithdistractingthoughts,you’dbeabletoovercomeonlyaverysmallrangeofthoughts.Thethoughtsthatcouldbypassyouronemethodwouldovercomeyourmind.It’slikeSingaporeduringWorldWarII.TheBritishthoughtthattheJapanesewouldcomebythesea,sotheyputalloftheircanonsincementpointingouttothesea.TheJapanesecameoverland,andthecanonswereuseless.

Sotobeagoodmeditator,makesureyouhaveallfivekindsoftoolsathand.AstheBuddhasaid,whenyou’vemasteredthesemethods,youwillreachthepointwhereyouwillthinkthethoughtsthatyouwanttothink,andyouwon’thavetothinkthethoughtsthatyoudon’twanttothink.You’llbethemasterofyourthoughtsandnottheirslave.

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Q:Thethoughtsarearrivingatanunbelievablespeed.ItendtothemandassoonasIrealize,Iamalreadyinthefilm.Isthereanymethodforbeingasrapidasthethoughts?Isitconcentration?

A:Concentrationhelps,butit’salsonecessarytorememberallfivemethodsfordealingwithdisturbingthoughts—inparticular,themethodofjustignoringthethoughts.Thefilmcanbeplaying,butyoucanjustkeepitinthecornerofyoureyeandtrynottogetdrawnintothestory.Atthesametime,trytomakethebreathasinterestingaspossiblesothatyouloseinterestinthestoryofthefilm.

Q:Yousaythatdisturbingthoughtscanbeassociatedwithamarkerinthebody,amarkerinthebreathenergy.Howcanonelocatethismarkeramongallofthevariousenergiesthatcirculatearoundthebody?

A:Youhavetobeveryalertandattentive.Whenthethoughtarises,themarkerwillariseattheverysametime.Ifyoucansee,atthebeginningofthethought,thatthere’sachangeinyourfeelingofthebody,that’sthemarker.

Q:Isitthateverythoughtnecessarilycreatesaphysicaltension,especiallyinthelevelofthecenterofthebrainorthecenteroftheskull,ordothereexistthoughtsthatdonotcreateanytensionatall?

A:Foranythoughttoremaininmind,itrequiresacertainmarkersothattherewillbesomethingforthemindtorefertofromonemomentofattentiontothenext.Smallpointsoftensioninthebodyaretheusualmarkerforourthoughts—andthesecanbelocatedinanypartofthebody,notjustthehead—sotherewillbeacertaintensionwitheverythought.

Infact,asyourmindgetsmoreandmorequietandyouactuallyseeathoughtbeginningtoform,youwillnoticethatthetensioncomesfirst,andthenyourrecognitionorperceptionofwhatthethoughtisaboutcomesafterthat.

Whenyou’redoingconcentrationpractice,thisisoneofthewaysofkeepingthoughtsfromcomingintoyourmind.Thelittlestirringoftensionwillappearsomeplaceinyourbody—althoughatthatpointit’shardtotellwhetherit’sinyourbodyorinyourmind.It’srightwherethebodyandmindmeet.Ifyouseethatlittleknotoftensionappearing,thewayIexplainittomyselfinEnglishisthatyou“zap”it.Youusebreathenergytodissolveitaway.Andthenthepotentialforthethoughtgoes,evenbeforeyourecognizewhatmeaningyouweregoingtogivetothetensiontoturnitintoathought.Thenyourmindcanreturntoitsbase.

It’slikethatimageIgaveearlierofthespideronaweb.Assoonasthere’saslightstirringanywhereontheweb,thespidergoesrightthere,takescareofwhatneedstobetakencareof,andthengoesbacktoitsoriginalhidingspot.

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Q:Inthebook,WithEach&EveryBreath,youdiscussthenotionofbhava.Doesthisrelatetodistractingthoughts?Couldyouexplainthisinmoredetail?

A:Bhavatranslatesas“becoming,”astateofbeingthatdevelops.Anditbasicallymeansthatyoutakeonanidentityinaparticularworldofexperience.Thiscanhappenonmanylevels.Allofusherehavetakenontheidentityof“humanbeing”onthehumanlevelrightnow.Thatcountsasbecomingonanexternallevel.

Becomingalsotakesplaceonaninternallevel.Infact,thishappensinthemindallthetime,andwhenyoumeditateyou’llfirstbegintolearnabouttheprocessasyoutrytostayawayfromdistractingthoughts.

Theprocessofbecomingfirstcentersonadesire.SupposeyouhaveadesireforlavenderhoneyandyouknowthatinMoustierstheysellreallygoodlavenderhoney.Thepartsofyourexperiencethatarerelevanttothelavenderhoney—thestore,theroadtothestore,whatyou’lldowiththehoneywhenyougetit:That’stheworldinthatparticularbecoming.Thepartofyouthatwantsthehoneyandcanobtainthehoney:That’syouridentityinthatworldofexperience.Noticethatthisidentityhastwoparts.Thepartthatcanobtainthehoneyisyourselfasproducer—thepartthatcanpotentiallyproducethehappinessyouwant.Thepartthatwantstoenjoythehoneyisyourselfasconsumer—thepartthatwantstotastethathappiness.

Thesekindsofdesirehappenallofthetimethroughouttheday.Whenyou’vehadenoughlavenderhoney,youmayhaveadesireforwater.Thenthelavenderhoneyisnolongerrelevantinthatworldofexperience.Whatisrelevantiswherethewaterisnow.Andanevenmoregraphicexample:Theysaythatwhenanalcoholicgoesintoyourhouse,hewillfigureoutveryquicklywhereyoukeepyouralcohol.That’stherelevantpartofhisworldofexperience.Thismeansthateventhoughweallliveinthehumanworldandhavethehumanlevelofbecomingincommon,wealsohaveourindividualbecomingsinsidethemind.Ifyouhavearoomwith60differentpeople,youwillhaveatleast60worldsintheroom.Sometimesit’s60-times-60,becauseourbecomingscanmultiplyveryquickly.

Butbecomingisnotonlyamatterofdistractingthoughts.Whenwe’remeditating,we’reactuallycreatingatypeofbecoming,althoughinthiscase,becausethebecomingofaconcentratedmindissosteadyandstill,itallowsustoseetheprocessesofbecomingastheyhappen.Sothiskindofbecomingispartofthepath.

Hereagain,though,desireformsthenucleusforthestateofbecoming.Wewantthemindtobeconcentrated.Tofulfillthatdesirethroughthemeditation,thebreathisrelevant.Thewayyourbodyfeelsinthepresentmomentisalsorelevant.Thosearetherelevantpartsofyourworld.Andyouasthemeditatorarethe

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identityyoutakeoninthisworld:Youwanttomastertheabilitiestoproducethepleasureofconcentrationsothatyoucanconsumeit.Hopefully,duringthistime,lavenderhoneyandtheidentitiesandworldsthatsurroundlavenderhoneywillnotberelevant.They’repartoftheworldoutside—thepartforwhichyou’resupposedtoputasidegreedanddistress.Otherwise,theybecomethedominantbecominginthemind,andthebecomingofconcentrationaroundthebreathgetspushedofftotheside.

That’sbecoming.

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DAYTHREE : EVENING

Kamma&CausalityThetextstellusthataftertheBuddha’sawakening,hesatinmeditationfor49

days,experiencingtheblissofrelease.However,whenhereportedhisawakeningtoothers,hisshortestexpressionofwhatheexperiencedwasaprincipleofcausality.Manypeoplefindthisdisappointing.Theywouldliketohearthatenlightenmenthaslotsoflightsandaction,andtheywanttohearaboutalloftheblissfulandwonderfulthingstheBuddhaexperiencedduringthose49days.

AsecondreasonwhypeoplearedisappointedbythefactthattheBuddhasummarizedhisawakeningintermsofacausalprincipleisbecausecausalityseemsverydry.It’saquestionofmetaphysics,andmanypeopleliketobelievethattheBuddhaavoidedmetaphysicsandtaughtonlypsychologyinstead.It’struethatheavoidedmanymetaphysicalquestions—suchaswhethertheuniversewasfiniteorinfinite,eternalornot—butheavoidedthemnotbecausetheyweremetaphysical,butbecausetheywereirrelevanttodevelopingthepathtotheendofsuffering.

However,therearesomemetaphysicalissuesthatarerelevanttothepath.BecausetheBuddhataughtapathofaction,hehadtoteachametaphysicsofaction,toshowhowactionworks.Hisreasonforfocusingonthisprincipleofcausalityasthemostbasiclessonofawakeningwastoshowushowthemindworks,andparticularly,howwecanusetheactionsofthemindtoputanendtosuffering.Thisiswhyhehadtoexplaincausalitytoshowwhathumanactionis,whatitcando,andwhy.AndasIexplainedlastnight,theprincipleofcausalityheawoketoisdirectlyrelatedtoapsychologicallyhealthyattitudetowardaction,anattitudethatenablesusbothtoliveskillfullyingeneral,andinparticulartomasterthepathofactionthattheBuddhataught.Sothemetaphysicsandthepsychologyhetaughtactuallyfitseamlesslytogether.

CausalitywasaveryhotlydebatedtopicinIndiaduringhistime.Someteacherstaughtdeterminism;otherpeopletaughtchaos;otherssaidthathumanactionhadnopoweratall.SotheBuddhahadtoexplaincausalitytoshowthathumanactionwascapableofputtinganendtosufferingandthatwehavethefreedomtochoosetofollowthepathtotheendofsuffering—ornot.

Wehavetorememberthat,fortheBuddha,themindisbasicallyanactivephenomenon.Andhisbasicimageforyourmind’srelationshiptotheenvironmentisthatyouliketofeed.Youstartwithdesirethatcomesfromhunger.Wetakeona

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senseofbecoming,whichisasenseofyouridentityinaparticularworldofexperience.Theworld,here,isrelatedtowhateveryouwanttofeedon,andyoursenseofidentityhastodowithtwothings.Oneisyoursenseofwhatabilitiesyouhavetofindthehappinessyouwant.Thisiscalledyourselfasaproducer.Theothersenseofselfconcernsyouridentityasthebeingwhoisgoingtoexperiencethathappiness.That’stheselfasconsumer.Bothofthesesensesofselfneedtofeed.Theproducerneedsnourishmenttoproduce;theconsumercan’tstandnotfeeding.

Becausethemindisproactive,weapproachallexperiencewithaquestion:“Whattodo?”Aslongashungerisdrivingthemind,thequestionbecomes,“Whattodoinordertofeedourhunger?”Ourintentionsaimatfindingananswertothatquestion.Wewanttoescapethefeelingofpainthatcomeswithhunger,andwewanttofeelthepleasurethatcomeswhenourhungerisassuaged.Wepayattentiontothisquestionandourperceptionsareshapedbyit.We’redoingthisallthetime,creatingkammathiswayinthepresentallthetime.Andourkammagivesresults—sometimeswhatwewant,sometimesnot.

Now,theBuddha’sexplanationoftheprincipleofcausalitytoexplainkammasoundsverysimpleonthesurface.It’scomposedoftwopairsofprinciplesworkingtogether:

“Whenthisis,thatis.“Fromthearisingofthis,comesthearisingofthat.“Whenthisisn’t,thatisn’t.“Fromthestoppingofthis,comesthestoppingofthat.”[§7]

Atfirstglancethesestatementsseemtosaynothingmorethanthattherearecausesandthereareeffects.That’sthefirstimpressionyouget.Butwhenyoulookmorecarefullyatthem,takingtheconnectedstatementsinpairs,youseethattherearetwoprinciplesinteracting.

Thefirstpairisthis:“Whenthereisthis,thereisthat.Whenthisisn’t,thatisn’t.”Thisdescribescausalityinthepresentmoment.Thecauseissimultaneouswiththeresult,andwhenthecausedisappears,theresultimmediatelydisappears.

Thesecondpairdescribescausalityovertime.“Fromthearisingofthis,comesthearisingofthat.Fromthestoppingofthis,comesthestoppingofthat.”Thecausemayappearanddisappearatonetime,buttheeffectcancomeandgoeitherrightawayormuchlater.

Anexampleofthefirstkindofcausalitywouldbeifyouputyourfingeronthestove.Youdon’thavetowaituntilyournextlifetimetogettheresult.Similarly,ifyouspitintothewind,it’sgoingtocomerightbackatyouimmediately.That’ssimultaneouscausality.

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Anexampleofthesecondtypeofcausality:Whenyouplantaseedinthefield,youwon’tgetamatureplantrightaway.Itwilltaketime,wellafteryoustoppedtheactionofplantingtheseed.

Whatdoesthishavetodowithus?Ourexperienceconsistsofthecombinationofthesetwoprinciples.Atanyonemomentintime,youwillhavetheresultsofsomepastactionsappearing.Youalsohaveyourpresentactions,alongwithsomeoftheresultsofthosepresentactions.Fromthepointofviewofkamma,thismeansthatyourexperienceisshapedtosomeextentbypastactions,butalsobypresentactions,andthepresentactionsareactuallythemostimportantonestoattendtobecauseyouhavefreedomofchoiceconcerningwhichactionsyou’lldointhepresent.Yourpastactionsarelikerawmaterialforthepresentmoment,andyourpresentactionsaretheactofshapingthatrawmaterialintoanexperience.

Tocomparethistofood:Yourpastactionsprovidetherawfood,andyourpresentactionsputitinaformthatyoucanactuallyfeedonit.Asamatteroffact,youexperienceyourpresentkammapriortoyourpastkamma,inthesamewaythatyoufindfoodonlyaftertheactoflookingforit.

Thispointcomesindependentco-arising:Aswewillsee,presentkammaconsistsoffabricationandthesub-factorscomingunderthefactorof“name”innameandform.Pastkammaistheexperienceofthesixsenses[§9],whichcomesafterthefactorsoffabricationandname[§8].Whatthismeansintermsofourdirectexperienceisthatbythetimewe’reawareofsensoryinput,we’realreadyprimedtoexperienceitinacertainway.Thisfactcancauseusalotoftrouble,butitalsoopensthewaytofreeusfromsuffering.Ifsufferingdependsonthewayweprimeourminds,thenifweprimetheminaskillfulway,wedon’thavetosufferevenwhentheinputfromthesenses—pastkamma—isbad.

Sointhiswayyouhavetwoprinciplesofcausalitycombiningtoformacausalpatternthatfollowssomeregularlawsbutneverthelessallowsforfreedomofchoice.Thiscombinationisalsopreciselywhatwouldberequiredinordertodevelopskills.It’sbecauseactionsandtheirresultsfollowacertainregularpatternthatwecanlearnfromthem.It’sbecausewehavefreedomofchoiceinthepresentmomentthatwecanusewhatwe’velearnedtobecomemoreandmoreskillful.

AllofthisiswhytheBuddhaneversaysthatsomeonedeservestosufferbecauseofanaction.Hesimplysaysthatcertainactionstendtoleadtocertainresults.Butthoseresultswillalsobeshapedbythestateofmindwhenthoseresultscome.Ifwedevelopagoodstateofmindinthepresent,wedon’thavetosufferevenwhenencounteringtheeffectsofourbadpastkamma.Ifwedidn’thavethisabilitytochooseourapproachtothepresentmoment,wewouldsimplyhavetosufferfromourpastactions.AndastheBuddhanoted,ifthiswerethecase,noonecouldreachanendofsufferingorgainawakening[§14].

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Now,becausethetwodifferentprinciplesareinteracting,theycreateacomplexsystem.Inphysics,thesearecallednonlinearsystems,whichhavemanyfeedbackloops.Anexampleofafeedbackloopwouldbewhathappenswhenyouputamicrophoneconnectedtoaloudspeakerinfrontoftheloudspeaker.Asoundpickedupbythemicrophonewillgetamplifiedmany,manytimesuntilit’sdeafening.That’scalledapositivefeedbackloop,notbecauseit’spositivelygood,butbecauseittendstointensifytheoriginalevent.

Anotherexamplewouldbeaheaterconnectedtoathermostatinthesameroom:Whentheheaterraisestheroomtemperaturetoacertainpoint,thethermostatwillturnitoff.Whentheroomcoolstoacertainpoint,thethermostatwillturntheheaterbackon.Thisiscalledanegativefeedbackloop—again,notbecauseitdoesanythingnegative,butbecausethetwomembersworkindifferentdirectionstokeepeachotherincheck.

Aswe’repracticing,we’regoingtolearnthatourmindhasmanyfeedbackloops,bothpositiveandnegative,andwe’regoingtotrytotakeadvantageofthatfact:tointensifythethingsthatwewanttointensify,andtokeepincheckthethingsthatwouldcausesufferingiftheygotoutofcontrol.

Onefirststepintakingadvantageoffeedbackloopscomesfromrealizingthatcomplexnonlinearsystemsactuallycomefrommanysimplepatternsworkingtogether.Thepracticallessonisthatweshouldfirstlearnthosesimplepatternsandnotbetooconcernedwiththecomplicatedwaysthosepatternscaninteract.Ifyou’reskillfullyincontrolofthesimplepatternsandconsistentlytryingtodevelopskillinyouractions,theresults—howevercomplicated—willeventuallygetbetterandbetter.Theremaybesomeupsanddowns,giventhatyourpastactionsarestillinfluencingthesystem,buttheoveralltrendwilltendupward.

Forexample,inmeditation,ifyoufocusonthebreathlongenough,developingmindfulness,alertness,andardency,youmaynotknowwhentheresultsaregoingtocome,andyoumayexperiencemanysetbacks,butyoucanhaveconfidencethat,giventhefactthatyoukeeptrying,theresultswilleventuallycomeatsometime.

Theprimarysimplepatternofcausalityatworkinthemindandintheworldconcernsmoraldecisions:Skillfulintentionsleadtopleasantresults,andunskillfulintentionsleadtounpleasantresults.Thismeansthatyoucanlearnfromyourpastskillfulandunskillfulactions,andyoudon’tsimplyapproachthepresentmomentwithtotallyfresheyes.Youmayhaveheardsomepeoplesaythateachnewpresentmomentisauniquemoment,butthatwouldmeanthatanythingyoulearnedfromthepastwouldbeirrelevantfordecidingwhattodorightnow.TheBuddha,however,saysthattherearecausalpatternsthataretrueacrosstheboard.Ifyoucankeepthosepatternsinmind,thenyoucanknowhowtoapproachanymomentskillfully.

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Anexamplewouldbethefournobletruths[§2]:knowingwhatsufferingis,whatitscauseis,whatitscessationis,andwhatthepathtoitscessationis,andknowingalsothateachofthosecarriesaduty.Sufferingistobecomprehended,itscauseistobeabandoned,itscessationistoberealized,andthepathistobedeveloped.Youcanapplythisframeworktoanymomentintimeandreapbeneficialresults.

However,complexpatterns,eventhoughtheystartfromsimpleprinciples,dobecomecomplexastheycreatefeedbackloops,andthefeedbackloopsfeedintooneanother.Inparticular,thecomplexityrelativetoourpracticetoputanendtosufferingcomesfromthepsychologyofaconsciousmind.Sometimesintentioncomesbeforesensoryinput,butitcanalsocomeafter.Consciousnesscancomebothbeforeandaftercraving.Buteventhoughthesefactsmaymaketrainingthemindcomplex,inthepracticewecanlearnhowtotakeadvantageofthiscomplexity,becausethesefeedbackloopsallowyoutochangeyourmindatmanypointsinthesystemofcausesandeffects.

Now,therearetwomajordrawbacksintryingtomasteracomplexsystem.Thefirstisthatsometimesnoclearpatternisvisibleintheshortterm.Thinkofweathersystems,forinstance.Eventhoughweatherisshapedbysomeverybasicphysicalprinciples,weallknowhowinaccurateweatherpredictionstendtobe.Thisisbecauseweatherisacomplexsystem.Thesamehappensinourownminds.Thisisoneofthereasonswhywesufferfromtheresultsofourintentions,eventhoughwedon’tintendtosuffer,becausesometimesit’sverydifficulttoseeanydirectconnectionbetweenourintentions,ontheonehand,andthepleasuresandpainswefeelontheother.Iflightningstruckeverytimeyoudidsomethingunskillful,nobodywoulddoanythingunskillful.Theproblemisthatoftenwedon’tdirectlyseetheconnection.

Infact,astheBuddhasaid,it’snotalwaysthecasethatouractionsinthislifetimewillyieldtheirresultsinthislifetime.Sometimestheirresultswon’tevencomeinthenextlifetime.They’llcomeonlymanylifetimesdowntheline[§§12–13].Thismeans,ofcourse,thatwecanexperiencetheresultsofactionsdonemanylifetimesago,withnoideaatallofwherethoseresultscomefrom.Thisnotonlyallowsustodounskillfulthingswithoutthinkingwe’regoingtosuffer,butitcanalsodriveuscrazy.

Somescientistsoncedidanexperimentwithpigeons.Withonegroupofpigeons,everytimeapigeonpressedagreenbutton,itgotfood.Everytimeitpushedaredbutton,itgotnothing.Thesepigeonswereverywelladjusted.Theypushedjustthegreenbuttonandpaidnoattentiontotheredone.Withtheothergroupofpigeons,though,ifapigeonpushedagreenbutton,sometimesitgotfoodandsometimesitdidn’t.Ifitpressedtheredbutton,sometimesitgotfoodand

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sometimesitdidn’t.Thesepigeonsbecameneuroticbecausetheycouldn’ttrustthebuttonsthatfedthem.Thisishumanlife.Thisisalsowhywhenwemeditatetherearealotofupsanddowns.

So,that’sthefirstdrawbackofacomplexsystem.It’sbecauseofthisdrawbackthatweneedtolearnDhammafrompeopleliketheBuddha,whowasabletogainanenlargedperspectivethatallowedhimtoseethepatternsthatwewouldotherwisemiss.

Theseconddrawbackisrelatedtothefirst.Becausecomplexpatternsaresounstableand,intheirdetails,unpredictable,there’snoguaranteethat,whenyouchangetheinput,thesystemwillshowtheeffectsofyouractionsrightaway.Thismeansthatwhenyoustartpracticing,there’snowayofpredictinghowsoonyou’llseetheresultsyouwant.Sometimesyoucanmeditatefordays,forexample,andseeverylittlechangeinyourmind.Atothertimes,thechangescomeprettyquickly.It’salltooeasy,inthefirstcase,togetdiscouraged,orinthesecondcasetogetcomplacent.It’sbecauseofthisdrawbackthatweneedclosecontactwiththeSaṅgha—peoplewhohaveencounteredthesamevagariesintheirpractice,andcangiveyoutimelyhelp:encouragementwhenyouneedit,andwarningswhenyougetcomplacent.

It’sinthiswaythattheBuddha,Dhamma,andSaṅghahelpusovercometheaspectsofcomplexcausalitythatwouldotherwiseworktoourdetriment.

Buttherearethreeotherfeaturesofcomplexpatternsthatactuallyworktoouradvantage—ifweknowhowtomakeuseofthem.

ThefirstdealswithafeatureI’vealreadymentioned:thefactthatfeedbackloopscanbenegativeorpositive.Thisgivesyousomecontroloverwhatyoudoanddon’twanttodevelopinthemind.Ifthere’saskillfulqualityyouwanttodevelop,youcantrytocreateapositivefeedbacklooptomakeitstronger:Thisiswhatwedowhenwedevelopasenseofpleasurewhilefocusingonthebreath.Overtime,thepleasurestrengthensourconcentration,andtheconcentrationstrengthensthepleasureandrapture.Inthisway,whentheyreinforceeachother,theycanprovidenourishmentforotherskillfulqualitiesinthemindaswell.

Ontheotherhand,ifthere’sanunskillfulqualityyouwanttoweaken—orifyourskillfulqualitiesaregettingoutofbalance—youcancreateanegativefeedbacklooptobringthingsundercontrol.Forinstance,ifyou’rethinkingthoughtsoflust,reflectionontheunattractivenessofthebodyhelpstobringthosethoughtsincheck.Orifyou’regettingalittleovercomebypleasureandraptureinyourconcentration,youcanremindyourselftobringyourfocustoamoresubtlelevelofenergyinthebody,andthatbringstheraptureundercontrol.

Thesecondfeatureofcomplexpatternsthatwecanusetoouradvantageiscalledscaleinvariance.Whatthismeansisthatpatternsoperatingonthesmall

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scalealsooperateonthelargescale.Forexample,scientistssometimescancreateweatherpatternsinlaboratories,andthatcanteachthemaboutweatherpatternsinreallife.

Thesameprincipleappliestothemind.Ifyoulearnhowtodealwithwhat’sgoingoninthepresentmoment,youlearnthelargerpatternsofkammaastheyapplyoverlargespansoftime.Andwhenyoulearnaboutthelargerpatternsofkammaoverlargetimescales,theycanteachyoulessonsabouthowtodealskillfullywithyourmindinthepresent.Infact,that’swhattheBuddhadidonthenightofhisawakening.Helearnedaboutthepatternofintentionandviewsonthelargescaleinhissecondknowledge,andthenappliedthatpatterntohismindinthepresentmomentinthethirdknowledge.

Athirdfeatureofcomplexpatternsthatwecanusetoouradvantageisthatinanycomplexsystem,theprinciplesthatputthesystemtogethercanalsobeusedtotakethesystemapart.Forexample,inmathematicsthereissomethingcalledthethree-bodyproblem.AFrenchmathematician,HenriPoincaré,discoveredthatifyoutracedthegravitationalrelationshipamongtheEarth,theSun,andtheMoon—whichisacomplexsystem—it’spossiblefortheMoon’strajectorytoreachapointcalledaresonance.Whenitreachesaresonance,itwillleaveitsorbitandgoflyingoffinadirectionthatcannotbepredicted—eventhoughuptothatpointithasbeenfollowingthelawsofgravity.ThelawsofgravityinteractinawaythatgetstheMoonoutofthelawsofgravityanditsrelationshiptotheEarth.

Inthesameway,eventhoughourexperienceiscreatedbyfabrication,andourexperienceofspaceandtimeisshapedbyouractions,wecanstilluseouractionstogetoutsideofthosedimensions,togainrelease.

Sometimesyouheartheideathatit’simpossibletoreachanunconditioneddimensionthroughtheconditionscreatedbyactions,butthatideacomesfromunderstandingcausalityinanoverlysimplisticway.Whenweunderstandthatcausalityinthemindiscomplex,thatcomplexsystemallowsustouseourintentionstogetbeyondintentions.ThisishowtheBuddha’spathworks.Eventhoughsufferingiscausedbyactionsofthemind,wecanuseactionsofthemindtogetbeyondsuffering.

ThisiswhytheBuddhaexpressedhisshortexplanationofhisownawakeningintermsofhisdoubleprincipleofcausality.It’sbecauseouractionsfallintoacausalpatternthatwecanlearnfromouractions.Atthesametime,thecomplexityofthepatternallowsustohavefreedomofchoiceandtousethatfreedomofchoicetoattaintheultimatefreedom.

SoforaquickreviewofhowwecantakeadvantageoftheBuddha’sprincipleofcausality:

•First:becausecomplexpatternscomefromsimplepatterns,wefocusonthe

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simplepatterns.Wedon’thavetotrytocomprehendthewholething.Infact,theBuddhasaidthatifyoutriedtocomprehendallofkamma,you’dgocrazy[§11].Butifyouunderstandthattherearecertainpatternsthatthemindfollows,andthatkammafollowscertainpatterns—inotherwords,skillfulintentionsleadtopleasantresultsandunskillfulintentionsleadtounpleasantresults—that’sallyouhavetofocuson:thesimplepatterns.Trytocreateasmanyskillfulcausesasyoucan,andlearntohavesomepatienceastheresultstaketheirtimetoworkout.

•Second,aboutscaleinvariance:Ifyouunderstandyourmindhereinthepresentmoment,youunderstandtheissuesofbecomingthroughouttheuniverse,andviceversa.Thisiswhy,whenwefocusonthebreathrightnow,we’relearningaboutprinciplesatworkinourexperienceoftheentirecosmos.It’salsowhylearningaboutkammaonthelargescalecanhelpusinourunderstandingofthemindinthehereandnow.

•Thethirdprincipleisthatyoucanattainsomethingthatisunconditionedbydevelopingtheconditionsofyourmind.Thisiswhatmakesultimatefreedompossible,andwhyfabricatingapathtoanunfabricateddimensionactuallymakessense.

Q:You’vesaidthatinsaṁsāraeverythingisconditioned,whichmeansthatalsomychoicesareconditioned,butifthereisfreechoice,doesthatmeanthatthereisanunconditionedpartofmewhichallowsformetomakethechoice,isthatthecase?

A:Absolutefreedomliesveryclosetofreedomofchoice.Itdoesn’tcausefreedomofchoice,soyoucan’tsaythatanunconditionedpartofyouallowsyoutomakethechoice.Butanunconditioneddimensioncanbeaccessedbyexercisingfreedomofchoice.Aswemeditate,wetrytoexercisefreedomofchoicemoreandmoreconsciouslybybecomingmoreandmoreskillfulinourchoices.Themoreskillfulourchoices,themorewe’llcreateconditionsinthemindwherewecanseeevenmoresubtlelevelsofwhat’sinvolvedinmakingachoice.

Mostpeopledon’tfullyexercisetheirfreedomofchoice.Theysimplyallowtheiroldhabitstotakeover.Butwhenwedecidetomeditate,we’regoingagainstouroldhabits,whichmeansthatwe’retryingtoexercisemoreandmorefreedomofchoice.Oncewediscoverwhatthosechoicesare,wherethefreedomliesinthosechoices,wewillalsodiscoverthatthereisapointwherethemindisfreenottomakeanychoicesatall.That’sthepointwheretheunconditionedisfound.That’sthefirststageofawakening.Soit’sbypursuingfreedomofchoice,whichdealsinconditions,thatyoufindultimate,unconditionedfreedom.

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Q:Doesalltherawmaterialforourpresentexperiencecomefrompastkamma?Ordootherforcesoutsideofusplayaroleaswell?

A:There’sasutta[§10]wheretheBuddhaisaskedifeverythingweexperiencecomesfrompastkamma,andhesaysNo:Pastkammaisonlyonememberofalonglistofthingsthatgiverisetofeelingsofpleasureandpain.Othermembersinthelistincludesuchthingsasbodilyimbalances,changesoftheseason,andmistreatmentofthebody.Buttheninanothersutta[§9],hesaysthattheexperienceofallthesixsensesshouldbeviewedasoldkamma.Thesixsenses,ofcourse,includethebody,whichisthemeansbywhichweexperiencethingslikebodilyimbalancesandthechangeoftheseasons.Sointhefinalanalysis,yourexperienceofthesethingswouldcountasoldkamma.Asformistreatmentofthebody,thatwouldcountasnewkamma.

ThebestwaytomakesenseofthesetwosuttasistonotethatthelistinthefirstsuttacomesfromthemedicaltreatisesoftheBuddha’stime.FromthepointofviewoftheBuddha’stheoryofkamma,thislistcanbeusedasawayofexplaininghowkamma,oldandnew,worksthroughthelawsofthephysicalworldsothatyoucanfigureouthowtotreatillnessandpains.Ifyoucantrackdownthephysicalcauseofapain,youtreatthephysicalcause.Youdon’tjustchalkituptooldkammaandleaveitatthat.Onlywhenyoucan’tsucceedintreatingthepainthroughphysicalcausesdoyouclassitasanoldkammapainandsimplytrytoworkaroundit.

Soyes,therawmaterialofyourexperienceallcomesfrompastactions,butitcancomeindifferentways—someofwhichcanbemanipulatedbyourknowledgeofscienceandmedicine,someofwhichcan’t.TheBuddha’smainemphasisisontrainingthemindsothatwhenwe’reinsituationswherewecan’tshapethingsthroughscienceormedicine,westillwon’thavetosufferwhentherawmaterialfromourpastkammaismostlybad.

Q:Doesthelawofkammaguaranteethatjusticewillalwaysbedone?A:No.Rememberthatitdealsonlyintendencies—certaintypesofactionstend

toleadtocertainresults—butthatthelargerfieldofeachindividual’spastkamma,plushisorherpresentkamma,caninfluenceaparticularkammaplanteithertoyieldabundantfruitorhardlyanyfruitatall[§13].Thismeansthatwhenyousowseedinyourkammafield,yougetthesamekindofplantwhoseseedyousow,butthesizeofyourharvestwillvaryinlinewithmanyotherfactors,someofwhichmaynotseemfair.

Thesuttastellthestoryofamurderer,Aṅgulimāla,whokilledalargenumberofpeoplebutthenhadamassivechangeofheart,trainedundertheBuddha,andbecameanarahant.Afterhebecameanarahant,theresultofhiskammafromkillingallthosepeoplewassimplythatpeoplewouldthrowrocksathimwhenhe

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wasonhisalmsround.Youcanimaginethattherelativesofthepeoplehekilledwouldbeunhappythathedidn’tsuffermorethanthat,butifyouputyourselfinhisplace,youcanseethatit’sagoodthingthatjusticeisn’talwaysdone.AstheBuddhasaid,ifwehadtopaybackallthebadkammawe’vedoneinthepastbeforereachingawakening,noonewouldeverreachawakening[§14].Hismainpurposeinteachingwastohelpusputanendtosuffering,regardlessofwhetherthatsufferingis“deserved”ornot.

Q:Withregardtothethree-bodyproblem,it’sgoingtotakemanymillionsofyearsforthemoontoreachtheresonancewhereitleavesitsorbitaroundtheEarth.Idon’thavethatmuchtime.

A:Fortunately,themindisnotlikethemoon.Themoondoesn’tknowwhatit’sdoing.Weashumanbeingsareabletoknowwhatwearedoing.Andwecandirectourmindsintothatspotofresonancewherewecanmakeourwayoutofsaṁsāra.Thespotwillbefoundrightatthepointwhereattentionandintentionmeetinthepresentmoment.

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DAYFOUR : MORNING

MindfulnessoftheBody,StagesOne&Two

May20,2015

AsIsaidyesterdaymorning,therearefourframesofreferenceforestablishingmindfulness,andthebodyinandofitselfisoneofthem.ThismorningIwouldliketotalkaboutusingthebreathasawayofestablishingthebodyasyourframeofreference.

Rememberthebasicformulaforestablishingmindfulness:tokeepfocusedonthebodyinandofitself,ardent,alert,andmindful,puttingasidegreedanddistresswithreferencetotheworld.

Whenwe’refocusedonthebreath,thatcountsasbeingfocusedonthebodyinandofitself.

Tobemindfulmeanskeepingthebreathinmind,i.e.,remindingyourselftostaywiththebreath.

Tobealertmeansbeingveryclearlyawareofthebreathasitcomesinandgoesout.Italsomeansbeingveryawareoftheotherbreathsensationsinthebodyastheyareoccurring.Italsomeansbeingalerttowhetheryourmindisstayingwiththebreath,andtowhatresultsyou’regettingfromyoureffortstostaywiththebreath.

Tobeardentinthiscontextmeansthatifyourmindwandersawayfromthebreath,youbringitrightback.Youdon’tstoptosnifftheflowersandlistentothebirds.Yougetbacktothebreathimmediately.Youputyourwholeheartintoit.

Whileyou’rewiththebreath,ardencyhasseveraladditionalmeanings.TheBuddhadescribestheseinfoursteps.Thefirststepis,ifthebreathislong,thenyoudiscernthatit’slong.Thesecondstepis,ifthebreathisshort,youdiscernthatit’sshort.Thepurposeofthesetwostepsistogetmoreandmoresensitivetohowthebreathingfeelsinthebody.Italsogivesyouasenseofthechoicesyouhaveinthepresentmoment.Inotherwords,youcanseethekammathatyou’recreatinginrelationshiptothebreathinthepresentonaverysimplelevel,andyou’refreetochangeitasyouseefit.You’refreetochooselongbreathingorshortbreathing,andasAjaanLeeexplains,youcanexpandonthevariationsoflongandshortby

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exploringothervariationsinthebreathaswell:heavybreathing,lightbreathing,fast,slow,shallow,deep.Thisfostersyoursensitivitytowhatthebreathisdoinginyourbody.

Inthenexttwosteps,theBuddhausestheword“training.”Whenyoubreathein,youtrainortellyourself,“Iwillbreatheinawareofthewholebody.”Whenyoubreatheout,youtellyourself,“Iwillbreatheoutawareofthewholebody.”Thisisanotherfeatureofardency.Yousetupaclearintention,makingupyourmindthatyou’regoingtodosomethingskillful.Inthiscase,youmakeupyourmindtoexpandyourawareness.Theintentionhere,too,isatypeofkammainthepresentmoment.

Thefourthstepis,intheBuddha’swords,tocalmbodilyfabrication.Youtellyourself,everytimeyoubreathein,“Iwillbreatheincalmingbodilyfabrication.”Whenyoubreatheout,youtellyourself,“Iwillbreatheoutcalmingbodilyfabrication.”Theword“fabrication,”orsaṅkhāra,herehastodowithwhatyouareintentionallydoinginthepresentmomenttoshapeyourexperience.Theterm“bodilyfabrication”meansthebreath,becausethereisanelementofintentioninthewayyoubreathe,andthiselementofintentionhasaneffectonthewayyouexperienceyourbodyasawhole.Asyoubegintoseetheeffectthatthebreathhasonthewholebody,youtakeadvantageofthefactthatyouhavethechoicetomakethateffectmorecalmingthroughoutthebody.

Now,ashesayselsewhere,onegoodwaytocalmthebodyisfirsttodevelopasenseofrapture—anenergizingsenseoffullnessinthebody.Then,whenthebodyhasbeennourishedbyrapture,itwillcalmdown,notfrombeingforcedtobecalm,butbecauseitfeelsnaturallyinclinedtogrowcalmfromthatsenseoffullness.So“calmingbodilyfabrication”cansometimesmeanthatyouusethewayyoubreathetodevelopasenseofraptureinthebodybeforeyoutrycalmingitdown.Thesenseoffullnessandcalmwillthenhelpyoutostaymorefirmlyinthepresent.

Thosearethefoursteps.Thisishowweusethebreathtobeawareofthebodyinandofitself.Theardencyhereisintryingtobemoreawareofwhatthebreathisdoing,toseetheeffectthatitishaving,andadjustingthebreathtohaveabetterandbettereffect.

Whileyou’redoingthis,you’redevelopingtwofurtherqualitiesofmind.Oneisinsight,orvipassanā,andtheotheristranquility,orsamatha.AccordingtotheBuddha,insightisamatteroflearninghowtoseefabricationinthepresentmoment.Tranquilityisamatteroftryingtomakethemindcalminthepresentmoment.Sowhenyouuseyourknowledgeoffabricationtomakethemindcalm,thatcombinesinsightandtranquility.

Thispracticealsoleadstothesecondstageofmindfulnesspractice.I’llreadthe

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passagefromtheCanondescribingthisstage.

“Whatisthedevelopmentoftheestablishingofmindfulness?Thereisthecasewhereyouremainfocusedonthephenomenonoforiginationwithregardtothebody,youremainfocusedonthephenomenonofpassingawaywithregardtothebody,youremainfocusedonthephenomenonoforiginationandpassingawaywithregardtothebody,ardent,alert,andmindful,subduinggreedanddistresswithreferencetotheworld.”[§34]

Twowordsinthisdescriptionneedtobeexplained.Thefirstis“origination.”Tobefocusedonoriginationheredoesn’tmeansimplyseeingthingsarising.Itmeansseeingthecausesfortheirarising—whatcausesthemtoarise.Ifyou’vestudiedscienceatall,youknowthatyoudon’tknowcausessimplybywatchingthingspassively.Youhavetochangeconditionstoseewhichconditionshaveaneffectandwhichconditionsdon’thaveaneffect.Thismeansthatyouhavetogetinvolvedproactively.

Forinstance,ifyouwanttoknowabouteggs,youdon’tjustputsomeeggsonthetableandsittherelookingatthem.Youhavetodosomethingwiththeeggs.Youtrytomakescrambledeggs,soufflés,omelets,andmeringues—andinthecourseofdoingthingswiththeeggs,youlearnaboutcausationasitrelatestoeggs.

Inthesameway,ifyouwanttounderstandoriginationwithregardtothebodyormind,youhavetodosomethingwiththebodyandthemind.Forinstance,youtrytocreateastateofconcentrationbyfocusingthemindonthebodyand—throughtrialanderror,asyoumanagetogetthemindmoreandmoreconcentrated—youlearnaboutthebody,youlearnaboutthemind.Inparticular,yougettoseewhateffectthebodyhasonthemind,andwhateffecteventsinthemindhaveonthebody.That’sthepointtoknowinregardtotheword,“origination.”

Asforthephrase,“withregardtothebody”:You’renotgoingtobeseeingonlythebodywhileyoustayfocusedonthebreath.Youwillalsobeawareoffeelingsandmindstates.Buttostaywithyourframeofreference,whichisthebreath,youwanttolookatfeelingsandmindstatesonlyastheyrelatetothebreath.Sometimesfeelingswillarise,sometimesdifferentmindstateswillarise,butyoualwayswanttorelatethemtothebreath.Whenafeelingofpleasurearises,youwanttoseehowit’srelatedtothebreath.Ifyouseeacertainmentalstateofcalmarisingorastateofdisturbanceinthemind,youalwayswanttoseehowthat’srelatedtothebreath.That’swhatitmeanstoseesomething“withregardtothebody.”

Sointhisstage,whatwe’redoingistryingtocreateastateofconcentration,andwewanttounderstanditwithregardtothebreath:howwecreateastateof

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pleasure,astateofstillnessinthemind,throughmanipulatingthebreath.Wealsowanttoseehowdifferenteventsinthemind,suchasdifferentperceptionsordifferentintentions,willalsocontributetogettingthemindfocusedonthebreath,howdifferentwaysofpayingattentiontothebreathwillleadtoastateofconcentration.

Asourmindfulnesspracticegrowsintoaconcentrationpractice[§33],thethreequalitieswe’vebeentalkingabout—beingmindful,ardent,andalert—matureintothreefactorsofthefirstjhāna.Mindfulnessmaturesintodirectedthought,inthatyouremembertokeepyourthoughtsfocusedonthebreath.Theattitudeofalertnessmaturesintosinglenessofobject,becauseyou’retotallyalerttotherelationshipbetweenthemindandthebreath,focusedonkeepingthemindwiththebreathandnotthinkingaboutanythingelseexceptasitrelatestothebreath.Asforardency,thatturnsintoevaluation.Youevaluatehowthebreathfeelssothatyoucanmakeitmorecomfortable,andthenyouevaluatehowtomakeuseofthatcomfort,forinstance,byspreadingthatsenseofcomfortthroughoutthebody.Thenyoualsoevaluatehowtokeepyourmindsteadilywiththatsenseofthebreathsothatyoucanbebothcalmandalertatthesametime.Thisinvolvesaskingyourselftherightquestionsabouthowtodoallofthisskillfully.This,ofcourse,isappropriateattention.

Sointhisway,youbringallthreequalities—mindfulnessasdirectedthought,alertnessassinglenessofobject,andardencyasevaluation,togetherwithappropriateattention—togetheraroundoneobject.That’showtheycombinetobecomeone,creatingtheonenessofjhāna.

Becausethey’reallfocusedonthebreath,thismeansthatyoudevelopthefirstjhānawithoutthinkingaboutthemoraboutthefirstjhāna.Instead,you’rethinkingaboutandobservingthebreath.Theresultofthesethreequalities,whentheygetgatheredtogetherlikethis,isthattherewillbeasenseofeaseorpleasureandalsoasenseofwhattheBuddhacallspīti,whichcanbetranslatedasraptureorasrefreshment.Thisconstitutesthefirststepinrightconcentration.

Nowinthecourseoflearninghowtogetthemindconcentratedlikethis,therewillbeaperiodoftrialanderror.Thisrequiresthatyoulearnhowtoseewhenyoumakemistakesandhowtocorrectforthem.Andindoingso,youlearnaboutcauseandeffectinthemind.Thisissometimescalledlearninghowtoreadyourownmind.There’sapassageintheCanonthatgivesananalogyforthisstageofthepractice.I’llreaditfirst.

“Nowsupposethatthereisawise,experienced,skillfulcookwhohaspresentedthekingortheking’sministerwithvariouskindsofcurry,mainlysour,mainlybitter,mainlysweet,alkalineornon-alkaline,saltyornon-salty.Hepicksuponthethemeofhismaster,thinking,‘Today,mymaster

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likesthiscurryorhereachesoutforthatcurryorhetakesalotofthiscurryorhepraisesthatcurry.Today,mymasterlikesmainlysourcurry.Today,helikesmainlybittercurry,mainlypepperycurry,mainlysweetcurry,alkalinecurry,non-alkalinecurry,saltycurry,todaymymasterlikesnon-saltycurryorhereachesoutfornon-saltycurryorhetakesalotofnon-saltycurryorhepraisesnon-saltycurry.’Asaresult,heisrewardedwithclothing,wages,andgifts.Whyisthat?Becausethewise,experienced,skillfulcookpicksuponthethemeofhisownmaster.Inthesameway,thereiscasewhereawise,experienced,skillfulmonkremainsfocusedonthebodyinandofitself,ardent,alert,andmindful,puttingasidegreedanddistresswithreferencetotheworld.Asheremainsfocusedonthebodyinandofitself,hismindbecomesconcentrated,hisdefilementsareabandoned.Hepicksuponthattheme.Asaresult,heisrewardedwithapleasantabidinginthehereandnowtogetherwithmindfulnessandalertness.Whyisthat?Becausethewise,experienced,skillfulmonkpicksuponthethemeofhisownmind.”[§35]

Thereareseveralpointsworthnotinginthisimageofthecook.Firstofall,thecookhastobeproactive.Hecan’tsimplyputtherawfoodonthetablefortheking.Hehastofixthefoodfirst.Thisiswhatwedoasweputtogetherastateofconcentration.Wehavetobeproactive.Wecan’tsimplysithereandwaitforconcentrationorotherskillfulstatestoarise.Wehavetoputaneffortintomakingthemarise.

Thenextstepisthatthecookhastobeobservanttoseewhatkindoffoodthekinglikes.Hecan’tasktheking,“Whatdoyouwanttoday?”Kingsexpecttheircookstoanticipatetheirdesires.Sothecookhastobeobservant,watchingtheking’sbehaviorandthenadjustinghiscookingtopleasetheking’staste.Thisisthefunctionofevaluationandardencyinthemeditation.Youhavetolearnhowtoreadyourownbreath,howtoreadyourownmind,andthenmakeadjustmentsintheconcentration—byadjustingthebreath,adjustingthefocusofthemind,andadjustingyourperceptionofthebreath.Thenyouevaluatetheresultsandmakefurtheradjustmentsasnecessary.Thisiswhatismeantby“pickinguponthethemeofyourownmind”:Youlearnhowtoreadthetelltalesignsofwhatthemindwants,andyoulearnhowtosatisfythosewantssoastoinduceitintoastrongerstateofconcentration.

Asforthosethreethingsyouadjust:We’vealreadytalkedaboutadjustingthebreath.Somedaysthemindlikesshortbreathing,somedaysitlikeslongbreathing,sometimesitgetstiredofthebreathandwantstouseanothermeditationtopic—justlikeaking,whocanbeverypickyabouthisfood.Soyoutrytoprovidethemindwithatopicthatwillhelpitsettledown.

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Asforadjustingthefocusofthemind,we’vediscussedthat,too.Whenyou’resleepy,it’swisenottofocusontheareaofthestomach,forthatwillmakeyouevensleepier.Ifyouhaveaheadache,keepyourfocusnohigherthanthebaseofthethroat—Imyselfusedtogetmigrainesoften,andIfoundthatthebestplacestofocustoalleviatethepressureintheheadwereinthelowerback,inthepalmsofthehands,andinthesolesofthefeet.This,though,issomethingyouhavetoexploreonyourown.

Asforadjustingyourperceptions:Theroleofperceptionhereconcernshowyouvisualizethebreathtoyourself.Therearesomewaysofvisualizingthebreaththatactuallymakeithardertobreathe.Ifyouthinkofthebreathascominginonlythroughthenose,thenyouhavejustatinyopeningtopullthebreaththrough,soyouendupputtingmorepressureonthebody,theneck,ortheheadtobreathe.Butifyouthinkofthebodyaslikealargesponge,withlotsofpores,lotsofopeningsforthebreathenergytogoinandout,thatimageactuallymakesiteasiertobreathebecauseyouputlesspressureonthebody.Ifitsohappensthatthebreathingstops,youdon’tgetafraidthatyou’regoingtodiebecauseyouknowthatthebreathenergywillcomeinandgooutifitneedsto.

Also,youcanuseyourperceptionstocreateasensethatallofthebreathenergychannelsinthebodyareconnected.Whenthey’reallconnected,thenthere’slessandlessneedtobreathe.It’satthispointthatyoucanputevaluationasideandsimplybewiththefeelingofthestillbreath,becauseyourbrainisusingalotlessoxygen.Theoxygenthatcomesinthroughtheporesoftheskinisenough.

InCaliforniathere’satowncalledLagunaBeach,andeveryyeartheyputonwhat’scalledtheFestivaloftheArts.Theyhavealargerevolvingstageonwhichtheyrecreatemanyfamouspaintingsandstatues.Forstatues,theygodowntothebeachandfindthemenandthewomenwithgood-lookingbodies,thentheycoverthemwithwhitepaintandposetheminthepositionof,say,DavidorVenus,andputthemontherevolvingstage.Whentheyfirststarteddoingthisseveraldecadesago,theydiscoveredthatiftheycoveredthestatue’sbodyentirelywithwhitepaintandputitoutonthestage,thestatuewouldfaintinfrontoftheaudience,whichwasnotgoodfortheshow.Thentheylearnedthatiftheyleftpartofthebackuncovered,therewouldbenoproblem,becausetheoxygenwouldbeabletocomethroughtheuncoveredpartoftheskin.Soapparently,wegetsomeofouroxygenthroughtheskin.Ifthebrainisusingverylittleoxygenbecauseit’sstill,thentheoxygencominginthroughtheskinwillbeenoughtokeepthebodyfunctioning.

Thisisanexampleofaperceptionthathelpswiththebreathtoallowthebreathtobecomemorecalmwithoutourgettingafraidthatwe’redeprivingourselvesofoxygen.

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Sothesearesomewaysoflearninghowtoreadyourmind,providingfoodforthemind,andseeingwhatkindoffoodthemindlikes.

Ifyoulearnhowtoreadyourmindinthisway,youbegintoseetheprocessofcauseandeffectatworkinyourownmindinthepresentmoment.Atthesametime,asyougetbetteratcreatingagreatersenseofwellbeinginyourbodyandmind,thisintensifiestwoqualities:insightandtranquility.Mindfulnessbecomesstronger.Concentrationbecomesstronger.Yourunderstandingofyourownbodyandmindbecomesstronger.Thesequalitiesreinforceoneanotherthroughpositivefeedback.Thisiswhywetakeaproactiveattitudetowardthemeditation.Otherwise,thesequalitieswouldn’tdevelop.

Thisiswhatitmeanstotakethebodyinandofitselfasyourframeofreference,throughthefirsttwostagesofestablishingmindfulness,todevelopbothmindfulnessandconcentration.

Q:Couldyougointomoredetailontheideasofbreathingwiththeenergyofthebreathandbreathingwiththeentirebody?

A:Theflowofenergyherereferstoanysenseofenergyyoumayhaveinthebody.Someenergiesarestill,somemove,somearetryingtomovebutareblocked:Thosearetheonesyouworkwith.Weusetheword“breath”becausetheseenergiesareconnectedwithyourbreathing.Sowhenyou’rebreathingwithyourwholebody,it’snotamatterofaircominginandout,it’ssimplytheenergyflowinginandoutofthebody.Thisissomethingthat’salreadythereinthebody.It’ssimplyamatterofbecomingmoreandmoresensitivetoit.Andthenonceyougetasensethatthesesensationsreallyareenergy,andnotsolidorheavy,thenyoufindthatyoucanmovetheenergyaroundmorecomfortably.

Thereisalsoanenergythatexistsaroundthebody.Ifyougetsensitivetothat,thenyoucanmakeuseofthataswell,thinkingofitcominginanypartofthebodywherethere’spain.Forexample,ifyouhavepaininyourback,thinkoftheenergyjustoutsideofthebackenteringthere.Now,inthebeginning,youmaynotbesensitivetotheseenergies,andthisiswhenyouhavetousealittlebitofvisualizationtohelpremindyourselfthatthesethingsarepossible.Sometimesthatvisualizationwillactuallyhelpwiththeflow.

Q:Couldyoupleasebemorepreciseaboutthenotionofaclearmind?BecausesometimesIhavetroublemakingadistinctionbetweenmentalcalmandsleepiness,wherethemindisveryheavyeventhoughithasfullawarenessofthebody.

A:Inacaselikethis,youtrytowakeupyourmindbygivingitsomethingtodointhepresentmoment.Youmightresumeasurveyofthepartsofthebody.The

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importantthingisthatyouhavesomequestionsinmind.Thequestionscanhelpkeepyouawake.Forexample,whenyou’resurveyingthebody,youcanaskyourself,“WhereisthereanystressthatIhaven’tfoundyet?OrarethereanypartsofthebodythatI’vebeenignoring?”Thequestioninghelpstorouseyourinterest,andtokeepyoualertandclear.

TheThaiajaansoftentalkabouttryingtodevelopthesamementalstateasahunter.Thehunterhastostayveryquietsoasnottoscareawaytheanimals,butatthesametimehastobeveryalert.Otherwisetheanimalswillgorightinfrontofhimandhewon’tseethem.Sotrytohavetheattitudeofahunter,realizingthatsomethingsubtlemaycomebywhileyou’remeditating,soyouhavetobeveryalertinordertoseeit.Thedifficultyhereissimilartothatofahunter.Whenthehuntergoestoaplace—forexample,tobagarabbit—hecan’tsay,“Iwanttherabbittocomebynolaterthan4o’clockbecauseIwantmydinnerat6.”Hehastobewillingtowaitforhoweverlongittakesfortherabbittocomeby.Inthesameway,youhavetobereadyatalltimes.Therabbitsofthemindwillcomewhentheywillcome,withouthavingmadeanypriorarrangementwithyouoraskingwhat’sconvenientforyourschedule.

Q:Duringmeditation,Iarrivefairlyeasilyatasenseofmentalcalm.I’mawareI’mnotthebodynoramIidentifiedwiththebody,butthisdoesnotlastlong.Whattodotomakethislastlonger?

A:Youhavetogobackandworkmorewiththebody,soastogetmoreandmorefamiliarwiththerelationshipbetweenthemindandthebody.Somepeoplefinditeasytoreachthestateyoudescribed,butit’sbecauseyouhaven’tfullyunderstoodtherelationshipbetweenthemindandthebodythatthisstatedoesn’tlastlong.Youstillhaveunfinishedbusinesswithregardtotherelationshiptothebody.Also,somepeoplehavetroublerelatingtothebody,aproblemthatmayberelatedtotraumaticincidentsearlierinlife.Sotrytoreturntoyoursenseofyourbodybylookingforaplaceinyourbodywhereyoufeelsafe.Trytomakethatyourfoundation,andasyoufeelsolidlyateasethere,seeifyoucangraduallyexpandtherangeofyoursafeplaceuntilyoufeelmoreandmoreateasewiththebodyasawhole.Onlywhenyou’refullyateasewiththebodywillyoubereadytogointostatesofconcentrationwherethebodyfadesawayandyetyouaresolidlythere:alertandfullyconsciousofwhat’sgoingon.

Q:Youmentionedastableplaceinthebodythatcomesdeeperthantheothersteps.Onreachingthat,canyouposequestionsandreceiveanswers?

A:Beforeenteringdeepconcentration,youcanposeaquestion,andwhenyouexityoumayhavearesponse—butevenifyougetaresponse,youcan’tfullytrustit.Youhavetoputittothetesttoseeifit’sgenuine.Ifitgivesdirectionsforwhat

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todoinaparticularsituation,anditseemsinlinewithwhatyouknowoftheDhamma,tryfollowingitsinstructionsandseewhatresultsyouget.Iftheresultsaregood,you’velearnedsomethinguseful.Iftheyaren’t,you’vealsolearnedsomethinguseful:thatyoucan’ttrusteverythingthatariseseveninadeeplyconcentratedmind.

Whileyou’reindeepconcentration,thefirststepistolearnhowtostabilizeyourawarenessofit.Thesecondstepistolearnhowtomaintainit.Asyougetbetterandbetteratmaintainingit,you’llbegintoseethateveninthatstablestatetherecanbeupsanddownsinthelevelofstressortension.Thisshowsthatdeepconcentration,too,isafabricatedstate.Sothenextquestionwillbe:Whatareyoudoingwhenthestressgoesup,whathaveyoustoppeddoingwhenthestressgoesdown?Askingquestionslikethisisthethirdstep,calledputtingtheconcentrationtouse.Whenyouseetheconnectionbetweenyouractionsandtheupsanddowns,thatwillhelpyoucomprehendthestressandabandonthementalactionthat’sitscause.Whenyou’vemasteredallthreesteps,that’swhenyoureallybenefitfromthepracticeofconcentration.

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DAYFOUR : EVENING

PastKammaLastnight,wetalkedaboutthefactthatyourpresentexperienceiscomposedof

threethings:resultsfrompastactions—andhere“actions”mean“intentions”—yourpresentintentions,andtheresultsofyourpresentintentions.

TonightI’dliketotalkabouttheattitudeweshouldhavetowardourpastactions.

Wecan’tgobackandchangethoseactions,butwefindthatwedohavevariouswaysofdealingwiththeirresultsastheycomeupinthepresentmoment.

There’sateachingthatyousometimeshear,thattoknowaperson’spastactions,lookatthatperson’spresentcondition;toknowaperson’sfuturecondition,lookathispresentactions.This,though,ismuchtoosimplistic.Itassumesthatwehaveasinglekammaaccount,likeasinglebankaccount,andwhatyouseeinthepresentmomentistherunningbalance.

Actuallywhatyouseeinthepresentmomentisonlyonesmallpieceofaperson’spastkamma.Forinstance,youmayseesomeonewhoseemstobehappy,withlotsofgoodfortuneinlife,butthatpersonhasmanyseedsofkammainhisbackgroundandsomeofthoseseedscanbeverybad.Inthesameway,youmayseesomeonewhoseemsveryunfortunaterightnow—inotherwords,somebadseedsaresproutingrightnow—buttheymayalsohavesomeverygoodseedsintheirbackgroundthatareeitherreadytosproutormaysproutsometimeinthefuture.

TheimagethattheBuddhausestohelpusunderstandourpastkammaisnotabankaccount.It’safieldfullofseeds.Insomeofhisexplanationsofthisimage,thesoilinthefieldrepresentsyourpastkamma.Inotherwords,yourfieldhassomegoodsoilandsomebadsoil.Insomeoftheotherwaysheexplainsthisimage,theseedsrepresentthekamma,butthemessageisthesame:Youcanhavegoodseedsandbadseedsinyourfield.Ineithercase,hesaysthatinthepresentmomentyoucanaddwatertotheseedsinsomepartsofthefieldandyouwillencouragesomeofthemtogrow,whichmeansthatyouhavetobeverycarefulaboutwhatyouwater.

Nowinsomecases,theseedsarenotreadytosproutnomatterhowmuchwateryouadd.Somearereadytosproutonlyifyouaddwater,andsomewillsproutwhetheryouaddwaterornot.Inanycase,the“water”standsforyour

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attentionandyourdelightinthings.Sothat’swhatyouhavetowatchoutfor:whatyou’repayingattentionto,howyou’repayingattentiontoit,andwhatkindofdelightyoufindinit.

Thisfacthasmanyimplications.Oneisthatyoudon’tneedtoaskwhichdeedinthepastleftwhichseedinthefield.AsImentionedlastnight,ifyoutriedtotracebackallofyourpastkamma,you’dgocrazy[§11].So,sometimeswhenyouhearsomeoneasking,“Oh,whatkammacausedallthesepeopletodie?”Or:“Whyisthispersonsuffering?”youknowthegeneralprinciple:thattherewassomebadkammainthepast,butyoudon’tknowexactlywhattheactionswere.TheBuddha’srecommendationisthatyoufocusinsteadonacceptingthattherearegoodandbadseedsinyourfieldandinthefieldsofotherpeople,andthenproceedfromthere.Ifwehadonlygoodseeds,wewouldn’tbehumanbeings.We’dbeupinoneoftheheavenssomeplace.Allyouhavetofocusoniswateringtherightseedsandplantinggoodnewseedsinyourownfield,andtoencourageotherpeopletowaterandplanttherightseedsintheirs.That’sthefirstimplication.

Thesecondimplicationisthatthere’snoneedforremorseoveryourpastbadactions,becauseremorsecanbedebilitating.Simplyrecognizethefactthatyouhavemademistakes,resolvenottorepeatthem,andthenspreadthoughtsofgoodwilltoyourselfandtoallotherbeings[§19].Rememberthatthesimpleintentiontoinclineyourmindinaskillfuldirectionis,inandofitself,alreadyaskillfulaction.Nourishthatinclination.That’sthesecondimplication.

Thethirdimplicationisthattherearemanypotentialsinthepresent.Forexample,therearepotentialsforpainaswellaspotentialsforpleasurerighthereinyourbody.Youcanmakeyourselfmiserablebyfocusingunskillfullyonthepotentialsforpain,andyoucanactuallygetthemindinagoodstatebyfocusingskillfullyonthepotentialsforpleasure.Ifyourfocusisskillful,usingtherightintentionsandperceptions,youcanfocusevenonthepotentialsforpaininawaythatputsthemindinagoodshape.

Thesameprincipleappliestothepotentialsinthemind.Yourmindhasthepotentialbothformanyskillfulattitudesandformanyunskillfulattitudes.Hereit’simportanttonotethattheBuddhaneversaysthatthemindisnaturallygoodornaturallybad.Henotesinsteadthatthemindisverychangeable—itcanchangesoquicklythatevenhe,themasterofaptanalogies,couldn’tfindananalogyforhowquickitistochange.Even“theflashofaneye”istooslowbycomparison.Healsonotesthatthemindhaspotentialsinbothdirections,skillfulandnotskillful.So,tobewise,wefocusondevelopingtheskillfulattitudesandlearnhowtoundercutorweakentheunskillfulones.Wedothisbywateringourskillfulattitudeswithourattentionanddelight.

Ourproblemisthatweoftendelightinunskillfulattitudes.Wehaveapotential

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foranger,andsometimeswereallyenjoyit.TheBuddhasaidwhatyoushouldtrytodoisdevelopadelightindevelopingwhat’sskillful,andadelightinabandoningwhat’sunskillful.Thisisoneofthetraditionsofthenobleones.

SomeoftheimplicationsoftheBuddha’steachingsonpastkammaapplydirectlytoyourmeditation.Forexample,ifyoufindthatthere’salotofpain,don’tjustsittherewiththepain.Askyourselfskillfulquestionsaboutit.Thiswouldcountasthewaterofappropriateattention.Atthesametime,lookforalternativepotentialsinthebodyandthendevelopthose.

I’llgiveyouanexample.Severalyearsback,wehadameditationsessionoutunderthetreesinthemonastery,anditwasabeautifulday:alightbreeze;thetemperaturewasjustright.Andforme,itwasaverypleasantmeditation.However,awomaninthegrouphadbroughtalongafriendwhohadnevermeditatedbefore.Aftertheendofthemeditation,thefriendannouncedtothegroup,“Ihaveneversufferedsomuchinmylife.”Shesufferedbecauseofwhatshewaspayingattentionto:howshecouldn’tmove,howmuchpainshewasfeeling,howboredshewas.Ifyoupayinappropriateattentiontothethingsthatyoudon’tlikeaboutthepresentmoment,youactuallyweakenyourself.Ifyoufocusonthepotentialsforstrength,thisgivesyoumorestrength.Thisisoneofthewaysthatwecanlearntodevelopenduranceandpatience:Youdon’tfocusonthedifficulties.Youfocusinsteadontheareasthatareenergizing.Trytocreateagoodpositivefeedbackloop.

Andfinally,manyofthesameimplicationsoftheBuddha’steachingsonpastkammaapplytotheattitudesyoushouldtakewhendealingwithotherpeople.Thisisanexampleofscaleinvariance,inthatthesamelessonsapplyondifferentlevelsofyourexperience,bothinsideandout.

Whenyou’redealingwithotherpeople,payattentiontothefactthat—justasyouhavealargefieldfullofmanydifferentseedsofkamma,butyoudon’tknowwhatthoseseedsare—otherpeoplehavetheirownlargebutunknownfields,too.Thismeansthatifyouseesomeonesuffering,youdon’tjustsay,“That’stheirkamma,”andjustleaveitatthat.Youhavetorememberthathere’syourchancetohelpthem,becauseyoumayhavetheseedsforthatsamekindofkammainyourbackgroundaswell.Ifyoueverfallintotheirsituation,wouldyouwantthepeoplearoundyoutobeindifferent?Here’syourchancetodevelopthekindofkammathatwouldleadotherpeopletowanttohelpyou.

There’salsothepossibilitythatthepersonwhoiscurrentlysufferingmayhavesomegoodseedsthatarejustaboutreadytosprout.Allyouhavetodoisgivethatpersontherighthelpandencouragement,andthosegoodseedswillbeabletosprout.

So,youdon’tknowtheotherperson’spotentials,justasyoudon’tknowyour

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own.Therightattitudeisthatyoualwaysfocusonthepossibilitythattherearesomegoodpotentialsinallofus.Inthisway,thinkingaboutpastkammainthecorrectwayactuallyencouragesanattitudeofcompassionforthesufferingsofothers.

Italsoencouragesanattitudeofheedfulnessaboutyourownpossiblesufferings.Eventhoughthingsmaybegoingwellrightnow,youneverknowwhensomebadseedsmaymatureandsprout,soyoushouldalwaysprepareyourmindnottobeovercomebypleasureorpain,sothatyou’llbeabletoendurewhatevercomesupanddealwithitskillfully.

Thisiswhywedevelopconcentrationanddiscernmenttogetridofourgreed,aversion,anddelusion:sothatnomatterwhatplantscomeupinourfield,noneofthemwillcauseustosufferortoactinwaysthatcreatemoreseedsforfuturesufferings.

Q:IwasinasituationwhereIwasforcedtodosomethingthatharmedsomeoneelse.HowdoIlivewiththisfactsothatitisnottooheavytobear?

A:Rememberthatkammadependsonmanydifferentfactors.Whenyou’reforcedintodoingsomethingharmful,thekammaismuchlessheavythanifyouhaddoneitonyourowninitiativethroughangerorillwill.Remember,too,theBuddha’srecommendationthatyounotgetinvolvedinthoughtsofremorse.Instead,simplyrecognizethatitwasamistakeandresolvenottorepeatthemistake.Thenspreadthoughtsofgoodwilltoyourself,tothepersonyouharmed,tothepeoplewhoforcedyoutodotheharm,andthentoallbeings.Youspreadgoodwilltoyourselftogiveyourselfmoreencouragementtodogoodnowandintothefuture.Youspreadittootherstostrengthenyourdesirenottoharmanyoneatall.

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DAYFIVE : MORNING

MindfulnessofFeelings&MindStatesMay21,2015

Yesterday,wetalkedaboutthefirstframeofreference,thebody.Today,we’lltalkaboutthesecondframeandthethird:feelingsinandofthemselvesandmindstatesinandofthemselves.Thesearetheframesofreferencemostoftendescribedasentailingpassiveawareness,simplywatchingfeelingsandmindstatesarisingandpassingawaywithoutdoinganythingwiththem.However,theBuddhadidnotdescribetheseframesinthisway.Feelingsandmindstatesarebothfabricated:fabricatedbypresentintentionsworkingwithpotentialscominginfromthepast.

Youmayhavenoticedthisyourself:Ifyoudon’tgivecontinualattentiontothebreath,thebreathwillfeeloneway,willcreateonekindoffeelingtoneinthebodyandmind;butifyoupaycarefulattentiontothebreath,itwillcreateadifferentkindoffeelingtone.Thisshowstheextenttowhichyourfeelingsdependonyouractionsinthepresent.

TheBuddhawantsyoutotakeadvantageofthisfact,andtoapplyardencytoit:tryingtoshapethemostskillfulapproachtofeelingsandmindstateshereandnow.

Whenwe’refocusingonfeelings,wewanttoseethemaspartofaprocess:todiscernwhatkindofactionstheycomefromandalsowherethefeelingslead.Whenwelookforthecausesoffeelings,ourprimaryfocusisonpresentkamma:Whatkindofpresentactionswillemphasizepleasure,andwhatkindofpresentactionswillleadtomorepain?Asforthequestionofwherefeelingslead,ourprimaryfocusisonwhatsortofeffecttheywillhaveonthemind.Somekindsofpleasureareactuallygoodfordevelopingconcentrationanddiscernment,andsomekindsarebad.Somepainsaregoodfordevelopingconcentrationanddiscernment,andsomearebad.Whenyouknowwherethesefeelingscomefrom,thenyoucanmanipulatethecausessoastohaveagoodeffectonthemind.

Thisisthemeaningofthemiddlewayindealingwithpleasureandpain.Theterm“middleway”doesn’tmeanthatwegoformiddlingpleasuresormiddlingpains.Instead,weregardonlyonepleasure—thepleasureofnibbānaorunbinding—asthetruegoal,andwetrytoperceiveorattendtootherpleasuresandpainsintermsofwhethertheyleadtothatgoalorawayfromit.Soweaimatpleasuresthat

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comefromskillfulactionsandthatleadtoskillfulmindstates.Wealsolearnhowtorelatetopainsinwaysthatwillleadtoskillfulmindstates—asintheinstructionsIgavefordealingwithpaintheotherday.

Hereit’susefultothinkagainoftheimageofthegoodcookwhocantakeevenbadingredientsandstillmakegoodfood.Cheeseisagoodexample.Whatischeese?Moldymilksolids.Normally,wewouldn’teatmold,butittastesgood—right?—whenweeatcheese.Thismeansthatsomeoneinthepastdiscoveredhowtotakemoldandmakeitintogoodfood.Wewanttobeabletodealwithourpleasuresandpainsinasimilarway.

WhentheBuddhatalksaboutpleasuresandpains,hetalksabouttwomainkinds.Ontheonehand,therearewhathecallspleasuresoftheflesh,painsoftheflesh,andfeelingsofneither-pleasure-nor-painoftheflesh.Ontheother,therearepleasures,pains,andfeelingsofneither-pleasure-nor-painthatarenotoftheflesh.

Feelings“oftheflesh”arefeelingsrelatedtoinputfromthesenses:theeyes,ears,nose,tongue,body,andthemindasitrelatestosensoryinput.Feelings“notoftheflesh”arefeelingsrelatedtothepracticeofconcentrationandthenobleattainments.

Intermsofpleasuresoftheflesh—whicharesensorypleasures—theBuddhasaysthatweordinarilygetobsessedwithpassionaroundthosepleasures.Withordinarypainsoftheflesh,webecomeobsessedwithirritation—inotherwords,wewanttogetridofthem.Asforfeelingsofneither-pleasure-nor-painoftheflesh,wetendtobeignorantofthem,i.e.,wedon’tpaythemanyattention.We’remoreinterestedinthepleasuresandpains.Ifwebegintopursuepleasuresandpainsofthissort,webecomeobsessedwitheitherpassionorirritation.

SowhattheBuddhahasusdoinsteadistodeveloppleasures,pains,etc.,thatarenotoftheflesh.Thesehavetobeconsciouslydeveloped.Herepleasurenotofthefleshisthepleasureofconcentration.Thesameholdstrueforequanimitynotoftheflesh.Asforpainnotoftheflesh,that’sthefrustrationwefeelwhenwefindourselvesonthepathbutwehaven’treachedthegoal.ThispainisactuallysomethingtheBuddhaencouragesustodevelop.Sometimesyouhearthatthedesireforawakeningisanobstacletoawakening,soyoushouldjustbehappyrightwhereyouare—butyou’llnevergettotheendofthepaththatway.Therealobstacletoawakeningisanimmaturerelationshiptoyourdesireforawakening.Whenyoubecomematureinyourrelationshiptothatdesire,itactuallybecomespartofthepath.

Whatthismeansisthatyouseeyouhaveagoal,andthereisaroadgoingtothegoal.Animmatureattitudefocusesonthegoal,getsimpatient,andlosesthepath.It’slikedrivingtoamountainonthehorizon.Ifyou’redrivinginthatdirectionandkeepyoureyeonthemountainallthetime,you’regoingtodriveoff

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theroad.Butifyouknowthatthisroadleadstothemountain,thenyoufocusontheroadandfollowitcarefully.That’samaturerelationshiptoyourdesire.Inotherterms,youfocusonthecauses,andthecauseswillleadyoutotheresults.Sothesearethepleasures,pains,andneither-pleasures-nor-painsthattheBuddhahasuspursue:thepleasureandequanimityofconcentration,andthepainofwantingtobeenlightened.

Toapplythistoyourmeditation:Whenyou’redealingwithfeelingsasyou’resittinghererightnow,therewillbesomepotentialsforpainsinsomepartsofyourbody,andpotentialsforfeelingsofpleasureorneutralfeelingsinotherpartsofthebody.Youhavethechoiceofwhereyou’regoingtofocusyourattention.Mostofustendtofocusonpainsandwemissthefactthattherearepotentialsforpleasureinotherpartsofthebody.Oneoftheskillsinmeditationislearninghowtofocusonthemorepleasantpartsandtodevelopthem.

ThisisverysimilartoabookprintedinAmericaseveralyearsago,calledDrawingontheRightSideoftheBrain.Therightsideofthebrainisthesidethattendstofocusnotonwordsbutonpreverbalsenseimpressions.Thebookteachesyouhowtouseyourpreverbalsenseimpressionstodrawaface.Theauthorpointsoutthatmostpeople,whentheytrytodrawaface,willdraweyes,nose,mouth,andsoon,buttheirdrawingstendnottolookrealisticbecausetheytendtodrawtheirideaofeyesortheirideaofmouths.Soinstead,sherecommendsthatwhenyoudrawaface,youdrawthespacesbetweenthesethings,i.e.,thepartsofthefacethatyoudon’tnormallypayattentiontoandforwhichyoudon’thavereadynames.Forexample,shehasyoudrawthespacebetweenthemouthandthenose,betweenthenoseandtheeyes,betweentheeyesandtheeyebrows,betweentheeyebrowsandthehairline.Shefoundthatwhenpeopledothis,eveniftheyaren’ttrainedartists,theycandrawveryrealisticfaces,becausethey’redrawingsomethingforwhichtheydon’thaveaword.It’sasifthey’reseeingthosespacesforthefirsttime,andthey’rerenderingtheirimmediateimpression.

Whenyoufocusonthebodywhileyou’remeditating,youhavetotakeasimilarattitude.Inotherwords,don’tfocusonthepains.Focusonthespacesinbetweenthepainsandyou’llseethatthere’sactuallyafeelingofpleasurethere.Itmaybeverymild,butifyoupaycontinualattentiontoit,thatsenseofmildwellbeingwillgrowstronger.Thisisoneofthewaysinwhichwedealwiththepotentialforfeelingsinthepresentmoment:Youcandevelopasenseofpleasurethatisactuallyconduciveforconcentration.

Inanothersutta—Majjhima137[§36]—theBuddhatalksaboutdifferentwaysofrelatingtopain,pleasure,andequanimity.There’sthepain,pleasure,andequanimityofahouseholderontheoneside,andthepain,pleasure,andequanimityofarenunciateontheother.Thepainofahouseholderisnotgetting

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whatyouwantintermsofsights,sounds,smells,tastes,tactilesensations,andmentalevents.That’shouseholderpain.Thepleasureofahouseholderisgettingwhatyouwantintermsofthesixsenses.Theequanimityofahouseholderisbeingdeterminedthatyourmindwillnotbeaffectedbyanyoftheinputofthesixsenses.Now,formostofuswhenweencounterhouseholderpain,wetrytofindhouseholderpleasures.ButtheBuddhasaidthatamoreskillfulwayofdealingwithhouseholderpainwhenyoumeetwithit,istogoforrenunciatepain,whichiswhatImentionedbefore:thedesiretoreachthegoal,whichatthemomentispainfulbecauseyou’renotthereyet.

Thesamewithhouseholderequanimity:Inthesutta,thisisdescribedasbeingnonreactivetoallsixsenses.Thiswouldalsoapplytothepracticeofsimplylettingthingsgowithoutreactingtothemandtryingtofindasenseofpeacethere.Now,ifyoujuststopthere,you’restillstayingonthehouseholderlevel.Inordertogobeyondthatleveltorenunciatepleasureandequanimity,youhavetorealizethatyoucan’tjuststopwithnon-reactivity,foreventhoughitcarriesasubtlesenseofwellbeing,it’sstillontheleveloffabricatedexperience.It’snotgoingtolast.Ifyouwanttofindsomethingmorelasting,youhavetounderstandhowthemindfabricatesthatexperienceandbeabletotakethataparttotally.Onlythencanyoufindthegreaterpleasureandequanimityofnibbāna.

Thismeansthat,evenwhenfeelingthatstateofnon-reactiveequanimity,youhavetodeveloprenunciatepain:thesenseofhavingagoalthatliesbeyondwhereyouarerightnow.Thepurposeofthisistomotivateustodothepractice.Whenwedothepractice,wecanreachthepleasureoftherenunciate,whichisthepleasurethatcomesfromreachingthegoal.Eventhoughrenunciatepainisakindofpain,it’slikethetensioninthestringofabow.Onlywhenthere’stensioninthebowstringcanthearrowflyalongdistance.Otherwise,ifwejuststaywithhouseholderpainandhouseholderpleasure,wedon’tgoanywhere.It’slikeabowwhosestringisslack.Itmayberelaxed,butitdoesn’taccomplishanything.

So,whentheBuddha’stalkingaboutfeelingsasaframeofreferenceforestablishingmindfulness,hewantsustoseewhereourpleasuresandpainsare,wheretheycomefrom—inparticular,whatpresentactionstheycomefrom—andwheretheygo.Thenwecanusethatunderstandingtodevelopthepleasuresandpainsthatwillactuallyleadtoawakening.Thisistheroleofardencywhendealingwithfeelings.

Whenwe’redealingwithmindstates,thesameprinciplesapply.Themindhasthepotentialforgreedandalsothepotentialfornon-greed.There’sthepotentialforaversionandthepotentialfornon-aversion.There’sthepotentialfordelusionandthepotentialfornon-delusion.Weusuallydon’tlookforthesepotentials,orseethemaspotentials,becausenormallythemindisfocusedoutsideanddoesn’t

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reallylookatitself.It’slikesittinginamovietheaterandfocusingentirelyonthescreen.

Butwhenyou’repracticingmindfulnessofmindstates,it’slikegoingtothesideofthetheater,andinsteadoflookingatthescreen,youlookattheaudience.Youseethatthere’saflickeringlight-beamovertheirheads,flashingmanydifferentcolorsonthescreen.Nowifyouwerepartoftheaudienceandwerewatchingthescreen,youwouldperceivethattherearepeopleonthescreenindifferentlocations,withastorythatmakessense.Butwhenyoulookfromthesideofthetheater,youjustseeallthesethingssimplyasflashingcolors,andyouseeinsteadtheaudiencelaughingandcrying,allsimplybecauseofflashingcolors.

Inasimilarway,youwanttolookattheaudienceinthemindandseewheretheirstatesofmindaregoingtoleadthem—wheretheycomefrom,wheretheygo.Inotherwords,you’relookingatthemindasit’sengagedintheworld,butyou’renotengagedalongwithit.Yousimplywanttopayattentiontowhatpresentactionsthesemindstatescomefrom,wheretheylead,whichonesshouldbedeveloped,whichonesshouldbeabandoned.

WhentheBuddhaisteachingbreathmindfulness,andtalksaboutbeingawareofthemindstatesasaframeofreference,hedoesn’tsaythatyoujustwatchmindstatescomingandgoing.Heactuallyrecommendsthatyoudosomethingwiththem.

“He[themeditator]trainshimself,‘Iwillbreatheinsensitivetothemind.’Hetrainshimself,‘Iwillbreatheoutsensitivetothemind.’Hetrainshimself,‘Iwillbreatheingladdeningthemind.’Hetrainshimself,‘Iwillbreatheoutgladdeningthemind.’Hetrainshimself,‘Iwillbreatheinsteadyingthemind.’Hetrainshimself,‘Iwillbreatheoutsteadyingthemind.’Hetrainshimself,‘Iwillbreatheinreleasingthemind.’Hetrainshimself,‘Iwillbreatheoutreleasingthemind.’”[§37]

Whatthismeansisyoudon’tjustsitthereandwatchthemind.Youbecomesensitivetothemindfirst,andthenseewhatneedstobedonewithit—asintheinstructionsIgavetheotherdayfordealingwithdistractingthoughts.Ifyouseethatthemind’sinanunskillfulstate,youdowhatyoucantoputitinaskillfulstate.Forinstance,inthetermsgiveninthepassagejustnow,ifthemindislackinginenergyorfeelingdiscouraged,thenyoutrytofindwaysofgladdeningit.Ifthemindistooscatteredorunsteady,youtrytomakeitsteadythroughwhatevermeditationmethodswillwork.Ifthemindisbeingtrappedbysomethingsuchassensualdesire,illwill,sleepiness,restlessnessoranxiety,oruncertainty,youtrytofindawaytoreleaseit.Andinthiswayyoubringthemindintoastatethat’smoreconducivetobeingonthepath.

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So,whenyou’refocusingonmindstates,you’renotsimplywatchingthemcomeandgo.Ifthey’reunskillfulmindstates,youtrytofindwaysofmakingthemgoawayfaster.Ifthey’reskillful,thenyoutrytofindwaysofgettingthemtocomeandstay[§27].

Inbothofthesecases—withfeelingsandmindstates—theactoftakingthemasframesofreferencemeanswatchingthemastheyarehappeningandbeinglessconcernedwiththeobjectofthefeelingortheobjectofthemindstate,andmoreconcernedwiththeroleofthefeelingsandmindstatesaspartsofaprocess:wheretheycomefrom,whatresultstheyproduce.Thenyouardentlytrytodirecttheminaskillfuldirection.Thisishowusingthesetwoframesofreferenceactuallybecomespartofthepath.

WhentheBuddhadiscussesthesetwoframesofreferenceinconnectionwithmindfulnessofbreathing,hedoesn’tadviseleavingthebreathwhenyoufocusonthem.Instead,hehasyoustaywiththebreath,andwatchfeelingsormindstatesinrelationshiptothebreath.Thisisoneofthewaysinwhichyoucanusethebreathtodirectyourfeelingsandmindstatesinaskillfuldirectionbecause,ashesaid,whenyoupaycarefulattentiontothebreath,thatwillcreatefeelingsofpleasure.Thosefeelingsofpleasurewillhaveagoodinfluenceonyourmindstate,leadingtogreaterconcentration.Atthesametime,stayingwiththebreathstrengthensyourmindfulnessandalertness,sothatyoucanseemoreclearlywhatyou’redoingandrememberthelessonsyoulearnfromyouractions.

Sowhenyou’repayingattentiontothesetwoframesofreference,don’tabandonthebreath.It’soneofthetoolsthatyoucanuseasyou’rebeingardent,alert,andmindfultodevelopyoursensitivitytoalltheseframesofreferenceinawaythatleadsyoufurtherandfurtheralongthepath.

Q:Howcanonenourishjoy?You’vealreadytoldusaboutgoodwill,arethereotherskillfulmethods?

A:Therearequiteafewskillfulmethods,suchasthecontemplationofyourowngenerosityandthecontemplationofyourownvirtue.Seeingthatyouhavemadeprogressonthepathisaskillfulformofpride.Sowhenyou’refeelingthatyou’reano-goodmeditator,calltomindtimesinthepastwhenyouweregenerouswhenyoudidn’thavetobe,toremindyourselfthatyoudohavesomegoodnesstoyou.Similarlywithyourvirtue:Thinkofthetimesyoucouldhavebrokenthepreceptsbutyoudidn’t.Again,thatgivesyouasenseofyourowngoodness.

AnotherwayofgivingrisetoasenseofjoyistothinkofsomeaspectoftheBuddha,theDhamma,ortheSaṅghainwhicheverwayyoufindinspiring.Forexample,ifyou’reinspiredbytheBuddha’swisdomorbyhiskindnessand

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compassion,thinkaboutthosethemesforawhile.Thatcanbeasourceofjoy.Ifyou’refeelingverydiscouragedinyourpractice,readpassagesaboutthemembersoftheSaṅgha.Someofthearahantsinthepastdescribedtheirexperiencesandinparticulartalkedaboutthedifficultiestheywentthrough.Someofthemhadbeensodiscouragedinthepracticethattheywerereadytocommitsuicide.Youcanremindyourselfthatyou’renotthatbadoff.Ifsomeonelikethatcanattainawakening,socanyou.

Q:Onceyoucomebacktoasenseofjoy,howdoyoumaintainorheightenthissenseofjoyinthefaceofallthesufferingofallthelivingbeingsintheworldwhenyoubecomeverysensitivetoit?

A:Thefirstthingtorememberisthattakingonthesorrowsofothersdoesnotalleviatetheirsorrows.Ifyouhaveasenseofinnerjoy,you’reactuallyinabetterplacetohelpthem.Probablytheworstenemyofthisjoyisthesenseoffeelingguiltythatyou’rebeinghappywhenthey’renot.ThissenseofguiltmaycomefromourChristianbackground.Sowhenthatthoughtcomesup,remindyourselfthatthere’snoneedtofeelguilty,andthatyourabilitytomaintaininnerjoygivesyoumorestrengthwhich,ifyouwant,canprovideyouwiththestaminatohelpotherpeoplewhereyoucan.

Atthesametime,youhavetorealizethattherearemanypeopleyoucan’thelp,andinthiscase,themostskillfulattitudeisoneofequanimity.OnepointthatIforgottomentionduringthelasttalkisthattomaintainequanimity,youhavetobeabletofollowthosefivewaysofdealingwithdistractingthoughtsthatImentionedtheotherday.Themindhasthetendencytowanttomakeyoufeelguiltyforbeingequanimousevenwhenequanimityisthewisestattitudetodevelop.Youhavetoveryquicklycutthosethoughtsoff.

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DAYFIVE : AFTERNOON

MeditationonKammaWe’vetalkedabouthowmeditationisatypeofkamma.Kammacanalsobea

topicofmeditation.Thiscontemplationisaimedprimarilyatgivingthemindasenseofvalues—astowhatisimportantinlife,whatthingsarenotimportant—andtogiveusevenmoremotivationtodowhatisskillfulandtoavoidwhatisnot.

•Onecontemplationonkammaisbasedonthedefinitionofkammainwhatiscalledmundanerightview.Thisdefinitionisusefultocontemplatebecauseitshowsthattakingkammaseriouslyisnotaselfishattitude.Somepeoplesaythatifyou’reconcernedwithyourkamma,you’renotconcernedaboutotherpeople.ButwhenyouactuallylookathowtheBuddhaintroducesthetopicofkamma,hefocusesonwhatwemightcallthesocialvirtues:thevirtuesthatmakehumansocietypleasantandamenabletoourwellbeing—inthesensethat“our”wellbeingmeanseverybody’s.Here’sthedefinition:

“Thereiswhatisgiven,whatisoffered,whatissacrificed.Therearethefruitsandresultsofgoodandbadactions.Thereisthisworldandthenextworld.Thereismotherandfather.Therearespontaneouslyrebornbeings,therearecontemplativesandbrahmans,who,faringrightlyandpracticingrightly,proclaimthisworldandthenextafterhavingdirectlyknownandrealizeditforthemselves.”[§2]

Ifyoulookatthisdefinitionasawhole,youseethatitaffirmstheteachingsonkammaandonrebirth.Forexample,the“spontaneouslyrebornbeings”arethebeingsrebornintheheavens,thehells,ortherealmsofthehungryghosts.Noticethatthispassageisnotsayingthatoneknowsaboutkammaorrebirth;instead,theseteachingsareforyoutoadoptasworkinghypotheses.Wetakethesehypothesesasbasisassumptionsforourpractice,butwewon’tbeabletoconfirmthemuntilourfirsttasteofawakening.

Thepassagesrelatedtothesocialvirtuesaretheonesthatsoundthestrangest.Forexample,“Thereiswhatisgiven.”Thissoundsperfectlyobvious,butithadaspecialmeaninginthetimeoftheBuddha.Formillennia,thebrahmanshadbeenpreachingaboutthevirtueofgiving,especiallywhenthingsweregiventobrahmans.Inthetextsofoldbrahmanicalceremoniesformakingmeritforthedead,forexample,there’sapartoftheceremonywherethebrahmanswilladdress

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thebereavedandsay,“Wearespeakinginthevoiceofyourdeadrelatives:‘Givetothebrahmans!’”Whenthebereavedgavetothebrahmans,thebrahmans—againassumingthevoiceofthedeadrelatives—said,“Givemore!”

Youcanimaginethereactionthateventuallydeveloped.Overthecenturies,theresprangupschoolsofcontemplativeswhosaid,inreaction,thatthereisnovirtueingiving.Oneoftheirargumentswasthatpeopledonothavefreewill,thereforeevenwhentheygivethings,itdoesn’tmeananythingbecausetheyhadnochoiceinthematter.Anotherargumentagainstthemeritofgivingwasthatwhenpeopledie,that’stheend,there’snothingleftover,sothere’snovirtueingivingtosomethingthatwilleventuallydieandbetotallyannihilated.

SowhentheBuddhawassayingthatthereiswhatisgiven,hewasbasicallysayingtwothings.Oneisthatwehavefreewill.Wehavethechoiceofgivingornotgiving,sothereisvirtueingiving.Two,hewassayingthatthereissomethingmoretothehumanbeingthanjustthebody.There’ssomethingthatgoesbeyondthebody.Whenyougivetoahumanbeing—ortoanybeing,infact—you’regivingsomethingtosomeonewhohasworth.

AnimportantpointintheBuddhistapproachtogivingisthattheBuddhaneversaidtogiveonlytoBuddhists.Instead,hesaid,“Givewhereveryoufeelinspiredoryouthinkthegiftwouldbewellused.”Sobyaffirmingthefactthat“thereiswhatisgiven,”theBuddhawasaffirmingoneofthebasicsocialvirtues,because“giving”hereincludesnotonlygivingmaterialthings,butalsomoreimmaterialthings.Yougiveofyourtime,yougiveofyourenergy,yougiveofyourknowledge,youcangiveofyourforgiveness,youcangivethegiftoftheDhamma.It’sthroughthesegiftsthathumanlifebecomesworthwhileandhumansocietybecomeshelpfulforeveryonewithinit.

Thesecondphrasethatsoundsstrangeis,“Thereismotherandfather.”Again,thissoundsalmosttooobvioustosay,butagainintheBuddha’stimeithadadeepermeaning.Thosecontemplativeswhosaidthatnoonehasanyfreewillalsodrewtheconclusionthatthehelpthatyourmotherandfathergaveyouwhenyouwereyounghasnomeaningbecausetheyhadnochoiceinthematter;thereforeyoudon’tneedtofeelanygratitudetowardthem.SowhentheBuddhawassayingthatthereismotherandfather,hewassayingbasicallythattheydidhavethechoice.Theychosetohelpyouwhentheycouldhavechosentoabortyou.Theydidn’tabortyou,andtheyhelpedyougainallthecapabilitiesyouneedinordertofunctioninsociety.Soeveniftheyweren’tperfectparents,theystilldeserveyourgratitude.

Thisprincipleappliestoallthepeoplewhohavehelpedyou.Youhavetorealizethattheyhadthechoiceofwhetherornottohelp,andinmanycasesittookalotofefforttoofferthathelp.Thisiswhytheydeserveyourgratitude.

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InThailandthereisasayingthatgratitudeisasignofagoodperson.Thereasoningbehindthisisthatifyouappreciatethehelpthatyouhavereceivedfromothersandshowgratitudefortheeffortthattheyputintoit,youwillalsobemorelikelytoprovidehelptoothers.

SoyoucanseethattheBuddha’steachingsonkammaaffirmthesocialvirtuesofgenerosityandgratitude.Withoutthesetwovirtues,humansocietywouldbechaos.Therefore,theBuddhaisencouragingustodevelopthesevirtuesinourselvesaswell.Andhisteachingonkamma—asfollowingapatternthatallowsforfreewill—iswhatactuallyallowsforthesevirtuestohavemeaningandtomakesense.

•AnothercontemplationonkammaiscontainedinthepassagecalledtheFiveRecollections,whichisrepeateddailyinchantsinmanyBuddhistmonasteriesandcenterslikeLeRefuge.Thefirstfourreflectionssay,basically:“Iamsubjecttoaging,Iamsubjecttoillness,Iamsubjecttodeath,IamsubjecttoseparationfromallthatIlove.”IntheThaitranslation,insteadofsaying“subjectto,”theysaythatagingisnormal,illnessisnormal,deathisnormal,separationisnormal.It’swhenweacceptthesethingsasnormalthatwecanbeginactingheedfullyinlife.

Finally,thefifthreflectionisthis:

“NowbasedonwhatlineofreasoningshouldoneoftenreflectthatIamtheownerofmyactions,heirtomyactions,bornofmyactions,relatedthroughmyactions,andhavemyactionsasmyarbitrator,whateverIdo,forgoodorforevil,tothatwillIfallheir?Therearebeingswhoconductthemselvesinabadway,inbody,inspeech,andinmind,butwhentheyoftenreflectonthatfact,thatbadconductinbody,speech,andmindwilleitherbeentirelyabandonedorgrowweaker.”[§20]

Thisreflectiononkamma,liketheotherfourreflections,teachesheedfulness.Butitalsoteachesconfidence:Thatthroughthepowerofouractions,wecanfindawayoutofthesufferingsofrepeatedbirthanddeath.Wekeepinmindthefactthatouronlytruepossessions—giventhatwearesubjecttoaging,illness,death,andseparation—areouractionsandtheirresults.AjaanSuwatlikedtocommentthattheBuddhaoftenteachesthatthisthingisnot-self,thatthingisnot-self,thisthingisnotmine,thatthingisnotmine,butthenwouldhaveyousaytoyourself,“Iamtheownerofmyactions.”Inthiscase,thesenseof“I”doesnotincreaseyourclinging.Itactuallymakesyoumoreheedfulofyouronlyrealtreasures—youractionsandtheirresults—andconfidentthatdevelopingskillfulactionswillreallymakeadifference.Sothe“I”hereisauseful“I”todevelopforthesakeoffollowingthepath.

Now,ifyoulookatyouractionsoverthepastweekorso,whatkindof

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treasuresarethey?Aretheysomethingthatyouwanttoputinasuitcaseandcarrywithyouonintothefuture?Ifthey’renot,youknowwhattodothisweek.Youhavetoactinwaysthatwillcreatetreasuresthatyouwouldliketokeepwithyou.Youhavetotreatyouractionsasyourmostimportantpossessions.

There’sapassageintheCanonwhereKingPasenadicomestoseetheBuddhainthemiddleofthedayandtheBuddhaaskshim,“Wherehaveyoucomefrominthemiddleoftheday,greatking?”Andthisisaninstancewherethekingisremarkablyfrank.“I’vebeenspendingmytime,”hesaid,“inthesortsofthingsthatpeopleintoxicatedwithpowerandobsessedwithgreedareobsessedwith.”AndsotheBuddhaaskshim,“Supposethattherewereareliablemancomingfromtheeast,sayingthatthere’samassivemountainmovinginfromtheeast,tramplingalllivingbeingsinitspath.Anothertrustworthymancomesfromthesouthandsaysthatthere’samassivemountaincominginfromthesouth,crushingalllivingbeingsinitspath.Anotherreliablemancomesfromthewest.…Anotheronecomesfromthenorthandsaysthere’sanothermassivemountaincominginfromthenorth.Soalltogethertherearefourmassivemountainsmovinginfromthefourdirections,tramplingalllivingbeingsintheirwake.Giventhathumanlifeissorareandyouhaveheardthisnews,whatwouldyoudo?”

Thekingreplies,“There’sonlyonethingIshoulddo:calmmymindanddowhatisskillfulandmeritorious.”

SotheBuddhasays,“Deathismovinginonyou.Giventhathumanlifeissoprecious,whatshouldyoudo?”

Andthekingrepeats,“There’sonlyonethingIshoulddo:calmmymindanddowhatisskillfulandmeritorious.”

Thisistheprincipleofheedfulnesscombinedwithconfidence:realizingthathumanlifeisshort,thatouractionsmakeadifference,andtheonlythingthatwecantakefromourlifeisouractionsandtheirresults.Sowebecomemorecarefulaboutwhatwechoosetodo.

TheBuddhainanothercasetalksaboutseventreasuresthathesaysareworthmuchmorethangoldorsilver.Thesetreasuresaresevenqualitiesofmind:conviction,virtue,asenseofshame,asenseofcompunction,learning,generosity,anddiscernment.Eachofthesequalitiesissomethingyoucantakewithyouafteryoudie.Evenhereinthislife,firewillnotburnthem,waterwillnotwashthemaway,kingsandthieveswillnottakethem.(Ithinkit’sinterestingthattheBuddhaputheadsofstateandthievesinthesamepassage.)

Whenyoureflectoneachofthesequalities,yourealizethattheyprotectyoufromdoingunskillfulthingsevenwhenit’sotherwisedifficulttoresistdoingsuchthings.Yousometimesreadaboutpeoplelivingintimesofwar:Whenonesidedoessomethingreallyawful,theothersidetakesthatasanexcusetodosomething

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awfulinreturn.It’sveryraretofindpeoplewhoholdtotheirvaluesandbehavenoblyindifficultsituationslikethat.Butifyouhaveasenseofconviction,asenseofshame,asenseofcompunction,asenseofdiscernment,thesetreasureswillpreventyoufromdoingthingsthatyouwilllaterregret.I’velearnedofpeoplewhohavedonesomethingreallyhorribleinawarandthenfortherestoftheirlivestheysay,“IwouldgiveamilliondollarsifIcouldgobackandundothatthing.”Thismeansthatthesequalities,thequalitiesthatwouldhaveprotectedthemfromdoingthatthinginthefirstplace,aremorevaluablethanamilliondollars.That’stheprincipleofheedfulness.

•Athirdcontemplationbuildsonthesecondone.

“Adiscipleofthenobleonesconsidersthis:Iamnottheonlyonewhoistheownerofmyactions,heirtomyactions,bornofmyactions,relatedthroughmyactions,andhavemyactionsasmyarbitrator.WhateverIdoforgoodorforevil,tothatwillIfallheir.Totheextentthattherearebeings,pastandfuture,passingawayandrearising,allbeingsaretheownersoftheiractions,heirtotheiractions,bornoftheiractions,relatedthroughtheiractions,andhavetheiractionsastheirarbitrator.Whatevertheydoforgoodorforevil,tothatwilltheyfallheir.Whenheorsheoftenreflectsonthis,thefactorsofthepathtakebirth.Heorshestickswiththatpath,developsit,cultivatesit.Asheorshestickswiththatpath,developsit,cultivatesit,thefettersareabandoned,theobsessionsdestroyed.”[§20]

Thistakesthelastcontemplationandextendsitfromyourselftoallbeings.Itgivesrisetoadifferentqualityofmind.Itgoesbeyondheedfulnessandextendstosomethingcalledsaṁvega.Saṁvegameansasenseofdismay,asenseevenofterror,athavingtostayinthisworldwithnoendinsight,alwaysbeingrequiredtodogoodactions,andotherwiseindangeroffallingintodeepsuffering.Inotherwords,inordertofindwellbeing,weconstantlyhavetokeepdoinggoodactionsagainandagainandagain.Nomatterwherewego,nomatterwhatlevelofbeingwe’rerebornon,we’reconstantlydoingactionsandit’sveryeasywhenwe’resufferingtosay,“Oh,Idon’thavethestrengthtodogoodactions.”Whenwe’reveryhappy,it’sveryeasytobecomecomplacentandtoletourgoodactionsslip.Sowhenyouthinkaboutthedangerofcontinuingtostayinthisworldofactions,withtheconstantrequirementtobeheedfulandskillfulnomatterwhereyougo,itgivesrisetoasenseofsaṁvega.

Butonthislevel,too,thereflectiononkammaalsogivesrisetoasenseofconfidencethattheremustbeapathofpracticetogetoutofallthis.Andthat’swhatthenobleeightfoldpathis:apathofactionthatleadstotheendofaction[§5].Asthepassagesays,whenyoureflectonthesefacts,itgivesrisetothe

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motivationtofollowthepathtoawakeningsothatyoudon’thavetocomebacktoanyworldatall.

Nowitturnsoutthatactionsinspiredbyheedfulnessandthoseinspiredbysaṁvegaareinmanycasesthesame:generosity,virtue,andmeditation.Soaswe’refollowingthepath,wetrytocontemplatekammainordertomakesurethatwe’reheedfultoactinwaysthatareskillful,andalsotogiveustheinspirationtofindthepaththatleadstothepointwherewecangobeyondactionentirely.Inotherwords,welookfortheactionsthatwillleadustotheendofaction[§5].

It’sinthiswaythatcontemplationofkammaisausefuladjuncttomeditationandissomethingthatweshouldalwaystrytokeepinmind.

Q:Sothere’snoself.Sointhatcase,whoactsandwhocreatesthekamma?A:TheBuddhaneversaidthatthereisnoself.Whenheteachesnot-self,he’s

teachingatechnique,astrategyforgettingridofattachment.There’sacommonmisconceptionthattheBuddhastartswiththeideaofthere

beingnoself,andinthecontextofnoselfteachesthedoctrineofkamma,whichdoesn’tmakesense:Ifthere’snoself,whodoesthekammaandwhoreceivestheresults?Butthatmisconceptiongetsthecontextbackwards.Actually,theBuddhastartswiththedoctrineofkamma,andthenviewsideasof“self”and“not-self”astypesofkamma.Inotherwords,hefocusesonseeingthewaywedefineoursenseofselfasanaction.Thenthequestionbecomes,whenistheactivityofidentifyingthingsasyourselfskillful,andwhenisitnot?Whenistheactivityofidentifyingthingsasnot-selfskillful,andwhenisitnot?

TherearesomeinstanceswheretheBuddhaadvisesusingaskillfulsenseofselftohelpyouonthepath,togiveyouthemotivationtopracticeandtheencouragementthatyou’recapableofthepractice.Thereareotherinstanceswhereheteachestheconceptofnot-self,toteachyoutoabandonanyattachmentsthatarenotworthidentifyingwith,soastohelpyougofurtheronthepath.Attheendofthepath,youletgoofbothconcepts.Soifyouaskwho’sdoingyourkamma,theanswersimplyisyou.

Q:Whatpurposedoesaspirituallifefulfillwhenyouspeakofno-self?A:Again,there’sadistinctionbetweenno-selfandnot-self.No-selfwouldbeto

saythatthereisnoself.Not-selfsimplysaysthattherearecertainthingsthatarenotyourselforarenotworthclingingtoasyouoryours.It’savaluejudgment,notametaphysicalposition.TheBuddhadidnotteachno-self,buthedidteachnot-self.Hedidn’tanswerthequestionastowhetherthereisaselforisnotaself.Buthedidteachnot-selfasastrategy,astrategytoletgoofyourattachments.When

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youletgoofyourattachmentsentirely,themindreachesadimensionoutsideofspaceandtime.It’stheultimatehappiness,andasAjaanSuwatusedtosay,whenyouexperiencetheultimatehappiness,youdon’tworryaboutwhetherthereisorisnotaselftoexperienceit.Theexperienceinandofitselfissufficient.Ifyou’dliketoknowmoreonthistopic,lookatthebook,SelvesandNot-self.It’savailableondhammatalks.org.InFrenchandinEnglish.

Q:KammaandRebirth.Asanindividual,oneaccumulatespersonalkammaduringone’sentirelife,butBuddhismrefutesreincarnation,theideaofasouloraselfthatgoesfromonebodytoanother.Still,itspeaksalotaboutrebirth.Sothenwhatisrebornandhowisindividualkammatransmittedfromonelifetothenext?Withoutthistransmission,itwouldnotbeabletofindone,oratleastwouldnotbepossibleoutsideofthislife?

A:ThequestionofwhatisrebornisonethattheBuddhadidn’tanswer.Hejustsaidthatkammadoestransmit.Insteadoftalkingaboutwhatgetsreborn,hetalksabouthowrebirthhappens,whichinvolvesaseriesofprocessesoverwhichwecangainconsciouscontrol.Hedoesn’tsayhowkammagetscarriedalonginthoseprocesses,buthesimplysaysthattheresultsofyourkammaarethere,waitingforyouontheotherside,likeyourrelatives.Anddependingonwhetheryourkammaisgoodorbad,thekammawaitingforyouontheothersidewilleitherbegoodorbadrelatives.Scary,no?

Q:Afterthefallingapartofthephysicalbody,istherestillsomethingthatlives?Andifthereis,couldyoupleasesaymoreaboutit?

A:TheBuddhasaidthatconsciousnessdoesnothavetodependonthebody.Itcanalsocontinuetofunctionwhensupportedsimplybyactsofcravingandclinging—inwhichcasethecravingatthemomentofdeath,realizingthatitcan’tstayinthisbody,willgoforanotherbody.Consciousnessclingstothatcraving,andthentothebodythatthecravingpullsitto.That’showrebirthhappens.TheBuddhadoesn’ttalkmuchaboutwhatitisthat’sreborn,butdoestalkabouthowithappens,becausehowithappensissomethingthatyouareresponsibleforandsomethingthatyoucanlearnhowtotrainyourselftodoskillfully.Ifyoubecomereallyskillful,thenyoudon’thavetogofindinganewrebirth.Atthatpointthere’ssimplytheconsciousnessofawakening,whichisoutsideofspaceandtime.

Q:KammaandRebirth,secondtry.Howdoesindividualkammamigratefromthislifetothenextone?Isthisarelevantquestion?Ifno,howcanournextlifebebetterifwedon’thavethebenefitofakindofkarmiclegacy?Thankyou,Ajaan,forclarifyingthis“critical”question.

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A:It’snotamatterofmigrating.Ourkammaisactuallywhatcreatesourexperienceofthenextlife—orrather,itsuppliestherawmaterialforourexperienceofthenextlife.Whenweleavethislifeandgotothenextone,itdoesn’tfeellikewe’regoingsomeplaceelse.Justaswehaveasenseofourpresentlifeas“righthere,”thenextlifewillalsohaveasenseofbeing“righthere,”rightatourconsciousness.It’slikegoingfromonedreamtoanother.Eventhoughtheappearanceofthelocationintheseconddreamisdifferentfromthelocationinthefirst,itstillhasasenseofhappening“righthere”justasthefirstonedid.

Togiveanotherexample,whenyou’reinFrance,Franceseemslike“righthere.”Whenyou’reinFlorida,Floridaseemslike“righthere.”Sothekammathatwecreaterightnowdoescreate,asIsaid,therawmaterialforournextlifetime,butitdoesn’thavetogoanyplaceelsetodothat.Itallstaysrighthere.Soyoudon’thavetobeafraidofmissingoutonyourlegacy.Justmakesurethatyourlegacyisgood—becauseevenifit’snotgood,itwillstillbeyourlegacy.

Q:VolumeThreeinKammaandRebirth:Anunbornconsciousness.IfIcorrectlyunderstand,thereisamongthefoundationsofconsciousnesssomethingthatisunborn,independentofthefivekhandhas,acontinuumimpregnatedbyouroldkamma,tendencies,potentials,etc.,onwhichournextlifeisgoingtobeestablished.Couldyoupleasesayalittlebitmoreaboutthisbaseofconsciousness?Canonesaythatonewouldseeitinmeditation?

A:Thereisanunbornconsciousnessbutitdoesnotparticipateinanything.Itdoesn’tparticipateinkamma;it’snotimpregnatedbyanything;itdoesn’tparticipateingoingtothenextlife.AstheBuddhaexplainedtheprocessofrebirth,ournormalconsciousnesscanbebasedoncravingandclinging,andtheclingingandcravingthenbuildonthatconsciousness.Inthiswaytheykeepeachothergoingindefinitely.Theunbornconsciousnessisnotinvolvedinanyofthis.Thewaytofinditinmeditationistofollowthepath,developingyourconcentrationtogetherwithyourdiscernment,tothepointwhereyouhaveyourfirsttasteofawakening.

Q:Withoutthefivesenses,cantherebeaconsciousness?A:Yes,consciousnesscansurvivetotallyonthesenseofthemind.Atthe

momentofdeath,allithastolatchontoiscraving,andthatcravingiswhatleadstoanewrebirth.

Q:Ifthereisrebirthinacycle,whyistherenotafixednumberofsouls?Whyaretheremoreandmoremillionsofhumanbeingseverytenyears?

A:Doyouthinkthehumanbeingsarecomingjustfromthehumanrealm?Therearelotsofbeingsonthelevelsofanimals,inthehells,inthemanyheavens,

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sothenewhumanbeingscouldbecomingfromlotsofdifferentsourcesthatwecan’tcount.Idon’tthinktherehasbeenacensusofhellinalongtime.

Q:Whenyouspeakofrebirthondifferentlevels,hungryghostsanddevas,whatisthat?

A:Hungryghostsanddevasarelevelsofbeingsthatsomepeoplewhomeditatecanactuallysee.Basically,devasarebeingswholivewithalotofhappiness.Hungryghosts,astheirnameindicates,livewithalotofhungerbecausetheironlynourishmentisthemeritofothersthathasbeendedicatedtothem.PicturesofhungryghostsinThailandhaveverylargestomachsandextremelysmallmouths.

Thereisastorytheytellofahungryghost.Hungryghoststendtolivearoundmonasteriesbecausethat’swheremeritisbeingdedicated,justlikedogsgoingtoaplacewherealotoffoodisbeinghandedout.Ahungryghostwasoncelivingupintheraftersinthemeditationhallofaparticularmonastery.OnenightagroupofpeoplecamefromBangkok.Now,inThailandwhengroupsofpeoplecometoamonastery,theysleepinthemeditationhall.Thesepeoplewerelyinginarowonthefloorofthehall,andthehungryghostlookeddownandnoticedthattheirfeetweren’teven.Sohewentdownandpulledtheminlinesothattheirfeetwerealleven.Whenhegotbackupintherafters,henoticedthattheirheadsweren’teven.Sohewentdownandpulledtheminlinesothattheirheadswerealleven.Hewentbackupintotheraftersandnoticedthattheirfeetweren’teven.Thiswentonallnight,andthepeopledidn’tgetanysleep.ThishasbecomeafamousanalogyinThailandforpeoplewhotrytostraighteneverythingoutandnevercometoanend.

Q:Istherealevelofhumanbeingsinrebirth?A:Whatdoyouthinkweare?Wearebeingsthathavebeenrebornashuman

beings,afterhavingcomefromwho-knows-where.Asforhigherlevels,thosearethedevas.

Q:Atourdeathcanwebereborn,findagainthepeoplewhoaredeartous,whohavediedandareinanotherlife?

A:Yes,wecan.AsIexplainedyesterday,it’sthroughourkammathatwearerelated.Thepeopletowhomwearedear,oraredeartous:Wehavelotsofkammawiththem,sowe’relikelytomeetthemagain.

Q:WhatismeritinBuddhism?A:MerithastwomeaningsinBuddhism.Thefirstmeaningcoverstheactions

thatareskillful,leadingtoahappinessthatharmsnoone.Theseactionsincludeactsofgenerosity,virtue,andmeditation.Thesecondmeaningofmeritisthesenseofwellbeingandhappinessinsidethatresultsfromdoingmeritoriousactions.

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Whenwededicatemerittoothers,we’rebasicallyhopingthattheywillbehappyandappreciateourskillfulactions,too.

Q:Wheneachofushasourownpersonalkamma,theactofdedicatingapartofourmerittoothers,tootherpeople,includinganimals,spirits,anddevas,etc.,withthepurposeofamelioratingtheirkamma:Wouldthisserveanypurposeotherthanbeingjustasymbolicgestureofourowngenerosity?

A:TheBuddhasaysthatifsomeonehasbeenbornasahungryghost,thenthemeritwededicatetothatpersonwillautomaticallyreachthatperson,becausehungryghostsknowimmediatelywhensomeonehasdedicatedsomethingtothem.Iftheyrejoiceinthemerit,thentheiractofrejoicingismeritorious,andallowsthemtogaininthatmerit.Iftheydon’trejoice,theydon’tgetanything.Similarly,devascanalsoknowthis,andthesameconditionsapply:Iftheyrejoiceinthededication,theactofrejoicingbringsthemhappiness.Iftheydon’trejoice,theygainnomerit.

Asforbeingsonotherlevels,there’sachantinThailandthatsays,“Ifthedevasknowofmyactofmerit,couldtheypleasenotifytheotherpeoplethatIamdedicatingmymeritto.”Now,devasdon’talwaysdoasthey’reasked,soyoucanneverbesurethatthiswillreachsomeoneelse.Butyoudedicatethemeritjustincasetherearethosewhocanknowofitandappreciateyourmerit.Theiractofrejoicinginyourmeritbecomestheirownmerit.

Twostoriestogoalongwiththis:Myteacherhadastudentwho,beforeshestartedmeditating,usedtopracticemagic.Sheinsistedthatitwaswhitemagic,butyouneverknow.Inanycase,shethoughtthatherpowersofmagiccouldnegateanypastkamma.Buthermeditationstartedteachingherotherwise.Inparticular,asshebeganmeditating,shebegantoseevisionsofhungryghosts.Shedidn’tlikethisandwantedittostop.Butmyteachertoldhertousethisasagoodlessoninkamma.First,askthehungryghostwhatitdidtogetsuchabadrebirth.Shefoundthathungryghosts,unlikeprisoners,tendedtobeveryhonestinreportingthewrongtheyhaddone.Thenmyteachertoldhertodedicatethemeritofhermeditationtothehungryghosts,andinsomecasestheywereactuallyabletoescapefromthestateofbeingahungryghost.Butinsomecasestheyweren’t.Theirkammawasstilltooheavy.So,otherpeople’sabilitytoacceptyourmeritdedicationreallyvariesfromcasetocase.

Thesecondstory,fromthePāliCanon,dealswiththetopicofdevasnotalwaysdoingwhattheyareaskedtodo.Therewasonceamonklivingintheforest,andonedayhewentdowntoapoolofwatertobathe.Therewasalotusinthepool,soheleanedovertosmellthelotus.Immediately,adevaappearedandaccusedthemonkofbeingathiefofascent.Themonksaid,“Oh,comeon!You’rebeingtoo

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stringent!”Andthedevasaid,“Look,ifyou’rereallyseriousaboutthepractice,eventheslightestunskillfulthoughtoractionissomethingyoushouldstayawayfrom.”Themonkwasalittleshockedandthenthankedthedevaforwarninghim.Thenheadded,“Ifyoueverseemedoinganythinglikethisagain,pleasewarnmeagain.”Andthedevasaid,“I’mnotyourservant.Youlookafteryourownpractice,”andthendisappeared.

Q:Whatisthepowerofyourlastwishorlastintentionbeforethemomentofdeath?

A:Thestrengthofyourlastmindstatereallydependsonthetotalityofyourkamma.Otherthingsyouhavedonepriortothatmomentmayactuallyoutweighthepowerofthatmindstate.Forinstance,ifyouhaveanyparticularlyheavykamma—and“heavy”inthiscasemeanseithervery,verygoodorvery,verybad—thatwillbemorepowerful.Ifthere’sanythingthatyou’vedonehabituallyduringlife,thatwillalsohavemorepowerthanyourlastmindstate—whichmeansthatyou’vegottopracticeuntilitbecomesahabit.Ifyou’vebeenhabituallypracticing,thatwillhelppushyouthrough.Buttheimportantprincipletorememberisthateveryskillfulintentioncounts,evenifeverythingaroundyouandinsideyourbodyisfallingapart.It’snevertoolatetomakeaskillfulchoice.

Q:Supposeyouknowyou’regoingtodieinthreeminutes.Howdoyoutrainyourmindatthatpoint?

A:Thefirstpointofadviceis:Don’twaituntilyou’retwoorthreeminutesfromdeath.Trytopracticeinadvanceasmuchasyoucan.Butifyousuddenlyrealizethatdeathisimminent,rememberthatyoureallyhavetoletgo.Ofeverything.TheBuddha’sadviceisthatifyou’reworriedaboutwhatyou’releavingbehind,thefirstorderofbusinessistogetridofallworries.Youhavetodropallworriesaboutyourfamilyoranyunfinishedbusinessinthisworld,becauseastheBuddhasaid,evenifyou’reworriedaboutthesethings,atthispointyoucan’thelpthem.So,one,don’tworryaboutthingsyou’releavingbehind.

Then,two,ifyou’reconcernedaboutleavingbehindhumansensualpleasures,rememberthatthepleasuresofheavenarebetterthanhumanpleasures.EvenbetterthanPommard.

There’sonediscourse,asutta,wheretheBuddharecommendstellingapersononhisorherdeathbedaboutthepleasuresofeachlevelofheaven,sayingthateachoneasyougoupisbetterthanthelowerone,sosetyourmindonthehigheroneratherthanthelowerone.ButthentheBuddharecommendedtellingthepersonthateventhedevasinthehigherlevelsstillsufferfromasenseofself-identification.Inotherwords,there’sasenseofclingingtotheirideaofwhothey

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are.Agreaterwellbeingwouldbetoletgoofanysenseofself-identityentirely.Now,ifyouonlyhavetwoorthreeminutes,youcanskipallofthoselevelsof

heavenandjustremindyourself:“Anythingthatcomesupinthemindisnotme,notmine.Letitgo,letitgo,letitgo.”Andrememberthatyourawarenesswilloutlastanythingelsethatcomesup:thoughts,pains,visionsofthisplaceorthat,thispersonorthat.Sostaywiththatawareness.Then,ifyoucangetawayfromthoseconcerns,trytodoawaywithanysenseofselfaroundthatawareness.Ifyoucanlearnhownottoidentifywithanysenseofselfaroundthatawareness,thenawakeningispossibleatthemomentofdeath.

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DAYFIVE : EVENING

PresentKamma:LearningtobeaGoodCook

Lastnightwetalkedaboutpastkamma.TonightI’dliketotalkaboutpresentkamma.Sopleasemeditate,becauseasyou’remeditating,you’redoingkammarightnow.Theseinstructionswillmakealotmoresenseifyou’relookingatthemindinactionasitmeditates.

Presentkammaisoftwotypes.Oneisthekammathatyoubringintothesituation;theotherisyourimmediatereactiontothesituation.Themoreimportantofthetwoisthefirstone,becauseitinvolvestheintentionswithwhichyoushapetheexperiencetobeginwith.RemembertheBuddha’simageoffeeding:Ourintentionsaremostoftenconcernedwithdecidingwherewe’regoingtolookforfoodrightnow,andhowwe’regoingtofixit.TheBuddha’sinstructionsonpresentkammaarebasicallydesignedtoteachustobecomebetterandmoreobservantcooks.

Thefirstinstructionofagoodcookistochooseyouringredientswell.Inmostcases,youhaveawiderangeofingredientstochoosefrom.Ofcourse,therewillbesometimeswhennothingbutbadingredientsareforcedonyou.Inotherwords,everythingsproutinginyourkammafieldisbad.Thatwillbethetopicfortomorrow’stalk.Herewe’llfocusonmakingthebestuseofavarietyofthingscomingupinthepresentunderbetterconditions:howtochooseyouringredientswhenyouhaveachoice,andhowtolearnsomegoodskillsasacooktofixthoseingredientswell.Theseskillswillthenaidyouduringthetimeswhenalltheingredientsforcedonyouarebad.

Themaininstructioninchoosingyouringredientsistostayawayfrombadpotentialsifyoucan.Thisprincipleappliesinsideandout.There’sastorytheytellofamartialartsmasterinChina.Hisstudentsweregoingtogiveademonstrationoftheirskillsonedayinapavilionoutintheforest.Ontheroadtothepavilionwasadonkey.Thedonkeyhadareputationforkickingeveryonewhocamepast.Soasthemartialartsstudentswereontheirwaytothepavilion,theydecided,“Let’stestourmartialartsagainstthedonkey.”Thefirststudenttookonestance,andthedonkeykickedhimacrosstheroad.Thesecondstudentsaid,“Youfool,that’snothowit’sdone.”Sohetookanotherstance,buthe,too,waskickedacross

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theroad.Allthestudentstriedtheirdifferentstances,andtheywereallkickedacrosstheroad.Sotheyrealized,“Theremustbeonemorestancethattheteacherhasn’ttaughtusyet.”Sotheyhidbehindthebushesonthesideoftheroadtowatchtheteacherwhenhecame,toseewhatstancehewouldtake.Whentheteachercamealong,hesawthedonkey—andhewalked‘wayaroundit.Thestancethathehadn’ttaughthisstudentswasthis:Ifyoucanavoidbadpotentials,avoidthem.Focusonthegoodones.That’sthemaininstructionwithregardtotheingredients.

Nowforyourtechniques.TheBuddhatalksabouttwosetsoftechniquesasweapproachthepresentmoment.Thefirstonecomesinhisdescriptionofdependentco-arisingunderthefactorcalled“name”[§8].Thesetechniquesincludeintention,attention,perception,andfeeling,alongwithcontact,whichheremeanstheinterrelationshipsamongtheotherfour—aswhenyouperceiveanintentionorpayattentiontoaperception.Youcanmakeuseofanyofthesetechniquesoranycombinationofthesetechniquestofixyourfoodinthepresent.Inotherwords,youcanchangeyourintention,yourattention,yourperception,oryourfeelingasyouapproachaparticularincidentoraparticularsituation.

Youcanseethisinactionwhenyou’reworkingwiththebreath.Intermsofintention,youcanchangetheplacewhereyou’refocusing,oryourintentionofwhatyouwanttodowiththebreathenergy,andthatwillchangeyourexperienceofthebreath.Intermsofattention,youcanpayattentiontothequestionsyou’reaskingaboutthebreath.Forexample,ifyouaskyourselfwhatwouldbeacomfortablebreath,thebreathwillchange.Whenyouchangeyourperceptionwithregardtothebreath—forexample,perceivingthebreathasawholebodyprocess,theenergyflowingthroughthenervesandthebloodvessels—that,too,willchangeyourexperienceofthebreath.Thefactorofcontactamongthesethingsiswhatallowsyoutomaketheseadjustments.

Thesamesetoftechniquesappliestohowyoudealwithpaininthecourseofmeditation.ThinkbackontheinstructionsIgavetheotherdayondealingwithpain:Ifpainarises,youcanchangeyourintentionfromgivingintothepaintoactivelyprobingandquestioningit.Yourrelationshiptothepainwillchangedependingontheperceptionsyouholdinmindandthequestionsaboutthepainthatyoupayattentionto.Ifonesetofperceptionsandquestionsdoesn’twork,trytothinkupanotherone.

RecalltheBuddha’sinstructionstoRāhula.Ifyouseethatanactionisunskillful,youstopandthentryanotheraction.Inthisway,you’redevelopingyourfacultyofjudgment.Butit’simportanttoseethattherearedifferentkindsofjudgment.Herewe’renotexercisingthejudgmentofajudgeinacourtwho’smakingafinaldecisionofguiltorinnocence.Instead,we’reexercisingmorethejudgmentofa

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craftspersonwho’slookingatwhathe’sdoingwhilehe’sdoingit.Ifhenoticesthathe’smakingamistake,thenhecanadjusttocorrectforthemistake.Inotherwords,youjudgeyourmeditationasaworkinprogress.Inthiswayyourpowersofjudgmentbecomeausefulpartofthemeditation.

Onceyou’velearnedhowtodevelopthesementaltechniquestowardyourmeditation,youcanusethesameprinciplestodealwithsituationsoutside.Forexample,ifyouhaveadifficultsituationatwork,firstyouaskyourself,“Ismyintentionhereskillful?AmIpayingattentiontotherightthings?IspartofmyproblemthewayI’mperceivingthesituation?CanIchangemyperceptionofthesituation?”Inthisway,youapproachthesituationasanexperimentorasaworkinprogress.Inthecourseofdoingthis,youbegintoseemanypotentialsinthesituationthatyoumaynothaveseenbefore.

TheBuddha’ssecondsetofdescriptionsoftheskillsthatweapplytothepresentmomentcomesunderthefactoroffabrication,orsaṅkhāra,againindependentco-arising[§8].Therearethreetypesoffabrication.Thefirstisbodilyfabrication,whichisthebreath.Thesecondtypeisverbalfabrication,whichisdirectedthoughtandevaluation.Thisishowwetalktoourselves.Wedirectourmindstoaparticulartopicandthenweevaluateit:askingquestionsaboutit,makingcommentsaboutit.Allofthisisverbalfabrication.Thethirdtypeoffabricationismentalfabrication,whichiscomposedofperceptionsandfeelings.

Thesethreeformsoffabricationoverlapsomewhatwiththefactorsunder“name.”Bothsetscontainperceptionandfeeling,andintentionandattentionarecloselyrelatedtodirectedthoughtandevaluation.Infact,allthreesortsoffabricationscontainanelementofintention.That’showthey’rerelatedtopresentkamma.Thethreefabricationsarealittlebroaderintheirrangethanthefactorsunder“name”becausetheyincludetheexperienceofthebreathasatoolinshapingthepresentmomentaswell.

Weseethethreetypesoffabricationmostdirectlyaswe’reengagedinbreathmeditation.Thebreathwe’refocusingonisbodilyfabrication.Aswegetmoresensitivetoit,webegintoseehowourintentionsareinvolvedinthewaywebreathe.Andwehavefreedomtochoosedifferentpatternsofbreathing.We’realsoengagedindirectedthoughtandevaluationofthebreath.We’reapplyingourdifferentperceptionstothebreath,andwe’recreatingdifferentkindsoffeelingsaroundthewayweconcentrateonthebreath.Theseareallthingswecanchoosetodoonewayoranother.

Ifdistractingthoughtscomeupwhileyou’retryingtofocusonthebreath,youcanusethedifferenttypesoffabricationtoreleaseyourselffromthemaswell.Remember,asItoldyouwhendescribingtheBuddha’sfivetechniquesfordealingwithdistractingthoughts,thefirstrequirementisthatyouestablishtheintention

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togetoutofthosethoughts.Otherwise,thetechniqueswon’twork.Someofthetechniquesdealprimarilywithmentalfabrication,aswhenyoutrytoperceiveathoughtasundesirable.Othersdealprimarilywithbodilyfabrication,aswhenyoutrytorelaxthetensionoffabricationsurroundingthethought.Atthesametime,someofthetechniquesdealprimarilywiththefactorsunder“name,”aswhenyouturnyourattentionawayfromthethoughtandjustletitbe.

Soasweengageinbreathmeditation,we’rebecomingmoresensitivetohowweshapeourpresentexperiencethroughthesethreetypesoffabrication,orthroughthefactorsof“name.”Andwe’llfindthattherearesomesituationswherekammapotentialscominginfromthepastmakethingsdifficultinthepresentmoment,yetwecanlearnthedifferentskillstoworkaroundthem.Then,oncewebecomemoresensitivetotheseprocessesinourbodyandmind,wecanstartapplyingtheseskillstoothersituationsinlife.

Youmayrememberthatinoneoftheearliertalksduringtheretreatwetalkedaboutdifferentwaysyoudealwiththecausesofsuffering.Somecausesofsufferinggoawaywhenyoujustlookatthem;othersrequirethatyouengageinwhattheBuddhacalls,“exertingafabrication”[§21].AndwhentheBuddha’stalkingaboutfabricationinthiscontext,he’stalkingaboutthesethreekindsoffabrication.

Forexample,supposethatyou’refeelingastrongsenseofangerandyouwanttogetoverit.Thefirstthingyoudoistolookatyourbreath.Usuallywhenyou’reangry,yourbreathisdisturbed,whichaggravatestheanger.So,rememberwhatyou’velearnedtodowiththebreathinmeditation:calmthebreathdown,breathethroughanytightnessyoumayfeelinyourchestoryourabdomen,andinthiswayyoubegintoreclaimyourbodyfromtheanger,whichhashijackedit.Youmakethebreathyourownagain.That’sbodilyfabrication.

Whenthebodyfeelscalmer,it’seasiertothinkclearlyaboutthesituation.Thisiswhereyouapplydirectedthoughtandevaluation.Andyoucanstartaskingyourself,“What,inthelongterm,wouldbethemostskillfulthingtodointhissituation?”Inotherwords,you’renotgoingjustbyyouremotionsorimpulses.You’relookingatthelong-termresults.

Finally,withmentalfabrication,youaskyourself,“Whatperceptionsareyouholdinginmindthatareaggravatingthesituation?Forexample,doyouperceiveyourselfasavictim?Areyoucarryingperceptionsofothertimeswhenyouwereavictim?Canyouchangethoseperceptions?”

Anotherperceptionthat’satroublemakerwhenyou’reangryisthat,whenpassingjudgmentontheotherperson,yousubconsciouslyperceiveyourselfasajudgeinacourtandyou’refreetodecidewhetherthepersonisguiltyorinnocent,withoutperceivingthatthejudgmentwillhaveanyeffectonyou.Butwhenyou

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perceivethattheconsequenceswon’ttouchyou,youtendtogetheedless.Topreventthis,theBuddhaadviseschangingtheperception:Consideryourselfasapersontravelingthroughthedesert.You’rehot,trembling,andthirsty.Youseeasmallpuddleofwaterinthefootprintofacow.Youneedthewater,butyourealizethatifyoutrytoscoopitupwithyourhand,you’llmakeitmuddy.Sowhatdoyoudo?Yougetdownonallfoursandyouslurpupthewater.Eventhoughthisisnotadignifiedposition,it’swhatyouneedtodo.

Inthesameway,wesometimesneedtheperceptionthatotherpeoplehaveatleastsomegoodnesstothem,becausethatwillnourishourabilitytodogoodinresponsetothem.Theperceptionoftheirgoodnessislikewaternourishingourown.Andsoeventhoughwemaybeangrywiththeotherpersonandwedon’tfeelinthemoodtolookattheperson’sgoodtraitsbecauseithurtsourpride,weshouldstillrealizethatweneedtheirgoodnesstonourishourgoodness.Otherwise,ifweseetheentirehumanraceasbasicallybad,it’sgoingtobeverydifficulttotreatpeoplewell.Ifwelookfortheirgoodness,webenefitinbeingmoreinclinedtoactskillfully.Thiscomesfromapplyingatotallydifferentperceptiontothesituation.

Thisisoneexampleofhowyoucanapplythesedifferentkindsoffabricationortheinstancesofintention,attention,feeling,andperceptiontoapproachthepresentmomentwithstrengthandwithclarity.Thatwayyouwillbemorelikelytodothemostskillfulthing.

SotheBuddha’sbasicinstructionsaresimilartowhatyouwouldgivetotrainagoodcook:Chooseyourgoodingredientsifyoucan.Developyourskillssothateventhoughyou’resometimesstuckwithbadingredients,youcancreateagoodsituationinthepresentmoment,providingyourselfwithgoodfoodnow,atthesametimeplantingnewseedsforgoodfoodintothefuture.

Q:DidIhearyousaytolooknotfortheweakestlinkinthefactorsofdependentco-arisingforawaytodismantlethesamsaricbuildingsystem,buttouseitsstrengthsasanexampleofgravityaswellastighterchainsystemssuchasnāma-rūpa-viññāṇaintermsoftheirpotentialforrepresentingthewhole,asinyourscaleinvarianceanalogy?

A:No.Basicallywhatyouwanttodowhenyou’redealingwithdependentco-arisingistobringmoreknowledgetoallofthefactors,andthismeansknowledgeintermsofthefournobletruths.Trytoseethevariousfactorsintermsofwhichnobletruththeyfallunder,andthentrytoapplytherightdutytothem.Insomecases,thiswillinvolvestrengtheningsomeoftheskillfulfactors—suchasstrengtheningskillfulformsoffabrication—butitalsomeansweakeningsomeoftheunskillfulones.It’sinthecourseofstrengtheningtheskillfulonesand

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weakeningthelessskillfulonesthatyouwillfindtheweakestlinksandbeabletocutthemwithknowledge.

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DAYSIX : MORNING

MindfulnessofDhammasI:NobleTruths,Hindrances,&FactorsforAwakening

May22,2015

Forthepastthreemorningswe’vebeentalkingaboutthefirstthreeframesofreference:thebodyinandofitself,feelingsinandofthemselves,andmindstatesinandofthemselves.Todaywe’regoingtostarttalkingaboutthefourthframeofreference.ThePāliwordforthisframeofreferenceisdhammas.InEnglishwetranslateitasmentalqualities.Andwhatwehaveunderthistopicarefivedifferentlistsofmentalqualities.

It’simportant,whentryingtounderstandthisframeofreference,torememberthatalldhammascomeunderthefournobletruths.Thefournobletruthsarealistunderthisframeofreference—themostimportantlist—butthey’renotjustalistofnamesorthings.Theyprovideaframeworkthatyouapplytoyourexperience,onethatdividesexperienceintofourcategories:suffering,itscause,itscessation,andthepathtoitscessation.Eachcategoryhasaduty,whichmeansthateachtruthisnotjustsomethingtoknowabout,butit’salsosomethingthatyouhavetoputintopractice.Forexample,(1)ifyouseesuffering,youtrytocomprehendit,whichmeanstryingtounderstandittothepointofdispassion.(2)Ifyouseethatsomethingisacauseofsuffering,yourdutyistoabandonit.(3)Ifyouseethecessationofsufferinghappening,yourdutyistorealizewhat’sgoingon.Alltoooften,whencravingceases,wedon’tpayattentiontothefactthatthesufferingcomingfromthecravingalsoceases.We’remoreinterestedinmovingontothenextcraving.Sothedutywithregardtothethirdnobletruthisnottomoveontothenextcraving,buttolookforthecessationofsufferingasthecravingceases.(4)Ifyouseethatsomequalityispartofthepath,yourdutyistodevelopit.Forinstance,ifamomentofconcentrationarises,youdon’tjustletitpass.Youtrytomaintainitandhelpittogrow[§27].Ineachofthesecases,thetruthassignsaduty,whichistheresponsibilityofardencytocarryout.

Asforotherlistsofdhammas,theyallfallunderthesefourcategories.As

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VenerableSāriputtaoncesaid,thefournobletruthscontainalloftheotherdhammasinthesamewaythatthefootprintofanelephantcancontainthefootprintsofallotheranimalsthatwalkonland.Thismeansthatwhenyouseewhereanyoftheothermembersoftheotherlistsofdhammasfallintheschemeofthefournobletruths,youknowwhichdutytoapplytothem.Forexample,todaywe’regoingtobetalkingabouttwoofthelistsmentionedunderthefourthframeofreference:thefivehindrancesandthesevenfactorsforawakening.Thehindrancesareacauseofsuffering,sotheyarethingstobeabandoned.Thefactorsforawakeningcomeunderthepath,sothey’requalitiestobedeveloped.

Inthisway,eachlistisaframeworkforunderstandingwhatyoushouldbedoing.It’saguideforyourardency.Thismeansthatyoudon’tjustwatchthingsariseandpassaway.Whensomethingarises,youtrytorecognizewhereitfitsintooneoftheselists.Andthenyoucanknowwhatdutyyouhavewithregardtoit:totrytomakeitarisemore,ortotrytomakeitpassawayandnotcomeback.

Lastnightwetalkedaboutthedifferentwaysyoucanshapeyourexperienceinthepresentmoment,andyoucanapplythosetechniquesbothtothehindrancesandtothefactorsforawakening.Forexample,rememberthelistofqualitiesthatcameunderthefactorofname:perception,feeling,attention,andintention.Whenahindrancearises,thefirstthingyouneedtodoisuseperception:Youneedtoperceiveitasahindrance.Thisisbecausewerarelyperceivethesethingsashindrances.Instead,wetendtoperceivethemasourfriends.Whensensualdesirearises,youveryrarelysaytoyourself,“Oh,whatahindrance!”Yousay,“Hey,Ilikethis.Thisisafriend.”Whateverthedesiresaysisworthyofdesire,youtendtoagree:“Yes,thisreallyisdesirable.”

So,thefirststepingettingoutofthistendencyistoperceive,“Yes,thisactuallyisahindrance.”That’ssothatyoudon’tfallforitslies.Onceyouperceivethatitisahindrance,youpayattentiontoitintermsofthefournobletruths.That’sanactofappropriateattention.

Thenyourememberyourintention,whichistogainconcentration.Yourememberyourintentiontostaywiththepath.Thisrequiresmindfulness.

Onceyou’verecognizedthatthedesireisahindrance,thenyoutrytotakeitapart.Approachitfirstasaproblemofbodilyfabrication.Howareyoubreathingwhileyou’reentangledinthishindrance?Canyouchangethewayyoubreathe?Rememberingtoaskthisquestionwillenableyoutoreclaimyourbreath.Onceyou’vereclaimedyourbreath,youcanviewthehindrancewithalittlemoredetachment.

Thenyoucanapproachthehindrancethroughverbalfabrication.Inotherwords,youtrytoevaluatewhyyoulikethishindrance,andthenyoutrytothinkofitsdrawbacks.Forexample,withsensualdesire,theBuddhasaysthatwe’renot

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somuchattractedtosensualobjects.Weactuallyenjoythedesire—thethinkingandplanninginanticipationoftheobject—more.Youcanseethisinaction.SupposeyoudecideyouwanttogoovertoMoustiersforsomepizza.Youcanspendtwohourshereinthemeditationhalldecidingwhichkindofpizzayouwantandthinkingabouthowgoodthepizzawillbe.WhenyouactuallygettoMoustiers,theactualamountoftimethatyouspendeatingthepizzaisprobablyonlyabouttenminutes.Excuseme,that’showweeatinAmerica.Hereitwouldtakehalfanhour,butthat’sstilllessthanthetwohoursyouspentthinkingaboutit.

Butsupposethatthepizzaplaceisclosed.Youcantakeitinstride.Youtellyourself,“That’sOK,theicecreamplacesareopen.”Aslongasyoucanfindsomethingelsetodesire,you’reperfectlyfine.Butifsomeoneweretotellyouyou’renotallowedtodesirepizzaoranyotherfoodatall,thenyouwouldreallyrebel—whichshowsthatyou’reattachedmoretothedesirethantothepizza.It’sgoodtoreflectonthatfact:Whyareyousoattachedtoplanningforfuturesensualpleasures?Whatdoyouthinkyougetoutofit?

Whenyoureflectonyourdesireinthisway,it’scalledthinkingabouttheallure:tryingtofindexactlywhatgratificationyougetsimplyinthinkingaboutsensualpleasures.Whatdoyouthinkyou’regainingfromengaginginthatkindofthinking?TheBuddhacomparesittoadogchewingonsomeoldbonesthatoffernonourishmentatall.ButasAjaanLeesays,welikethetasteofoursaliva,sowekeeponchewinganyhow.

Thenextstepistoevaluatethedrawbacksofthesensualdesire.Thedrawbacksofpizzaarenotsobad,butthinkaboutwhatsomeonedescribedyesterdayasa“particularrelationship.”Thosehavelotsofdrawbacks.Ourculture—andthisappliesbothtoFranceandtoAmerica—tellsusthatsensualdesiresaregood,andweveryrarelywanttothinkabouttheirdrawbacks.Butifyoudon’tthinkthatsexhasdrawbacks,gotoadivorcecourt.Idon’tknowaboutFrance,butinAmericadivorcecourtisthemostdangerouscourtintheentirecourtsystem.Theyactuallyneedtwoorthreebailiffspercourt:Abailiffisanarmedpolicemanstationedinthecourtwhoenforcespeaceinthecourt.Eachdivorcecourthastohavetwoorthreebailiffs,whereothercourtscangetbywithonlyone.DotheydothatinFrance,too?No?MaybethattellsyousomethingaboutAmerica.Butitdoespointoutthefactthattherearealotofdrawbackstosexualrelations.Whentheyturnsour,theycaneasilyturnviolent.Ifsexweretotallygood,noonewouldfeelbadoverthesextheyhadinthepastwithapersonwholaterbetrayedthem.Thewonderfulnatureofsexwouldmorethancompensateforthelaterdisappointment.

Youcanalsothinkofallthestupidthingsyou’vedoneinthepastbecauseofsexualdesire.Ifyou’rehonestwithyourself,you’llbeabletofindsomewayfor

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realizingthatthesensualdesireyou’refeelinghasdrawbacksthatfaroutweighthegratification,andthatyou’dbemuchbetterofffocusingonthebreathtoletthemindgainasenseofinnerpeaceandcalminstead.

Thiscontemplationoftheallureofthedesireandthedrawbacksofthedesirewillrequireyoutofigureoutwhichwayofthinkingaboutandevaluatingtheseissueswillbemosteffectiveforyourmind.Inthiscase,again,yourintentionhastobestrong.Ifyourintentionisstrongenough,thesetechniquesshouldbeabletogetyoupastthehindrance.

Sothesearesomeofthewaysthatyoucanuseyourknowledgeoffabricationtodealwiththehindrances.

Anotherexamplewouldbedealingwithrestlessnessandanxiety.Inthiscase,youhavetoaskyourself,“WhyamIdrawntothistypeofthinking?WhydoIwanttoworry?”Partofyourmindmayinsistthatitdoesn’tliketoworry,butthefactthatyoukeepcomingbacktotheworrymeansthatanotherpart,whichmaybemorehiddenunderdenial,getssomesatisfactionoutofworrying.Oftenwhenyou’reworriedaboutthefuture,thatpartofyourmindtellsyou,“IfIworryaboutthisenough,Iwillbeabletotakecareofthesituation.IfIdon’tworry,I’mbeingirresponsible.”Butyouhavetorememberthatyoureallydon’tknowwhat’sgoingtohappeninthefuture.Whatyoudoknowisthatifyouwasteyourenergyworrying,you’llhavelessenergytodealwithproblemswhentheyactuallyarise—whetherthey’reproblemsyouanticipateorproblemsyouneveranticipated.Whatyouwillneedwhenaproblemactuallycomeswillbemoremindfulness,morealertness,morediscernment.Whenyouthinkaboutthis,yourealizethatyou’dbebetteroffmeditatinginordertodevelopthosequalities.Thisisanotherwayinwhichyouusementalandverbalfabricationtogetyourselfpastthehindrances.

Asimilarprincipleappliestothefactorsofawakening.Firstyouhavetoperceivethemasyourfriendshereonthepath,payattentiontotheminawaythathelpstodevelopthem,andmaintainyourintentiontokeepondevelopingthemtomakethemgrowstronger.Actually,whenyou’reabandoningthehindrances,you’realreadydevelopingthefirstthreefactorsforawakening:mindfulness;analysisofqualities,whichisafactorofdiscernment;andthenpersistence,whichisthesamethingasardency.Theremainingfourfactorsforawakeningarerapture,calm,concentration,andequanimity.

Now,youmayhavenoticedaswe’vebeenmeditatingthisweek,we’realreadyusingthethreekindsoffabricationstodevelopthesequalities.Inotherwords,breath,whichisbodilyfabrication;directedthoughtandevaluation,whichareverbalfabrications;andperceptionandfeelings,whicharementalfabrications.Bydirectingyourthoughtsandperceptionstothebreathinawaythatcreatesfeelingsofpleasure,you’refosteringallthefactorsofawakening.

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Now,asyoudevelopthefactorsforawakening,youhavetobringthemintobalance,becausesomeofthefactorsareactiveandothersarepassive.Theactivefactorsareanalysisofqualities,persistence,andrapture.Thepassiveonesarecalm,concentration,andequanimity.Ifyourmindisoutofbalance,youhavetotakeagoodlookatittoseewhichsideneedstobestrengthened.TheimagetheBuddhausesisoftryingtostartafire.Ifthefireistooweak,youaddmorefuel.Ifthefireistoostrong,youpoursomewaterorashesonit.Inthesameway,ifyourmindistoosluggish,youwanttodevelopthemoreactivefactors:analyzingwhat’sgoingoninthemind,puttinginsomeefforttoraiseyourlevelofenergy,andtryingtodevelopanenergizingsenseofrapture.It’snotthetimetodevelopthepassivefactors.Otherwise,thatwouldbelikeputtingwateronaweakfire.Itwouldputthefireout.

Ifyourmindistooactive,youtrytodevelopthemorepassivefactors:calm,concentration,andequanimity.Ifyoudeveloptheactivefactorsatatimelikethat,it’slikeputtingmorefuelintofirethat’salreadytoostrong.

Indevelopingeachofthesefactors,theBuddhasaysthatit’simportanttoapplyappropriateattentionineverycase.Forexample,ifyou’refeelingdoubtful,heencouragesyoutodevelopanalysisofqualities,whichmeansthatyoulookforqualitiesatworkinyourmindandtrytoidentifythemaseitherskillfulorunskillful.Asyoulearntodividethingsintothesetwoterms,youbegintoseemoreclearlywhat’shappeninginyourmind,alongwiththeresultsthatarisefromwhat’shappening,andthatcangetridofsomeofyourdoubtsabouthowtoproceed.

Anotherexamplewouldberapture.Afrequentquestionishowtogiverisetorapture,andtheBuddhagivesaveryvagueanswer:Therearepotentialsforraptureinthebody,soyoupayappropriateattentiontothem.Thatdoesn’tgiveyoumuchtoworkwith,butfrompersonalexperienceI’vefoundthattherearecertainpartsofthebodythathaveanicepleasantfeeling,nothingparticularlyimpressive,butifyoucanlocatethemandgivethemsomespace,theycandevelopasenseoffullness,whichisoneofthemanifestationsofrapture.

Forexample,experimentrightnow.Focusyourattentionontheareaatthebackofyourhands.Trytorelaxthatpartofthebodyandbeverycarefultokeepthatpartofthebodyrelaxedallthewaythroughthein-breath,allthewaythroughtheout.Don’tputanypressureonitatall.Afterawhile,thatpartofthebodywillgainasenseoffullness.Thebloodisallowedtoflowintoallthevesselsthere.Onceyousensethatfullness,allowittospreadupyourarmsandintoyourtorso,ideallyintoyourheart,andthenyou’llhaverapture.Nowinyourcase,yourbeginningspotmaynotbeatthebackofthehands,butifyousurveythebodyoftenenough,afterawhileyou’llfindyourownspots.Thisisanexampleofusingperception,

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attention,andintentiontogiverisetoandtostrengthenthefactorsforawakening.So,insummary,whentheBuddha’stalkingaboutusingdhammasasaframeof

reference,it’snotsimplyamatterofwatchingthesethingsariseandpassaway.Instead,he’sgivingyouaframeworkforunderstandingyourdutywithregardtoardencysothatyoucanknowwhattodowiththeseeventsinthemind:encouragingtheskillfulonestoariseandgrow,andgettingtheunskillfulonestopassawayandnotreturn.Thisishowyouusetheselistsofdhammasaspartofthepath.

We’llcontinuewiththisframeofreferencetomorrowbecauseitcontainstwomorelists,whicharethesensemediaandtheclinging-aggregates.

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DAYSIX : AFTERNOON

SublimeAttitudesThisafternoonI’dliketodiscussthethemeofthefourbrahma-vihāras,which

aretranslatedassublimeattitudes.Thisisameditationtopicwhereissuesofmindfulnessandkammacometogether.Ontheonehand,thepracticeofthebrahma-vihārasisatypeofrightmindfulnessbecauseit’sassociatedwithrightresolve—andrememberthatrememberingtodeveloprightresolveisatypeofrightmindfulness.Ontheotherhand,thedevelopmentofthebrahma-vihārasisatypeofgoodmentalkammathathelpsstrengthenyourmotivationtodevelopfurthergoodkammainyourthoughts,words,anddeeds.Itnourishesyourmotivationtofindahappinessthatdoesn’tharmyouanddoesn’tharmanyoneelse,forthesakeofyourownlong-termhappinessandfortheirs.

Thebrahma-vihārasarealsoassociatedwithkammainthattheyareoneofthewaysofdevelopingaskillfulstateofmindhereinthepresentmomentasprotectionfromtheresultsofyourownpastbadkamma.Whenyourmindisengagedinanyoftheseattitudestothepointwherethey’reunlimited,thenifanyresultsofpastbadkammacome,theywon’thavemuchimpactonthemindinthepresent.TheBuddhagivestheimageofalargelumpofsalt.Ifyoutakethatlumpofsaltandputitinatinycupofwater,youwon’tbeabletodrinkthewater.Butifyoutakethatsamelumpofsaltandputitintoalargeriverofcleanwater,youcanstilldrinkthewateroftheriver.Developingthebrahma-vihārasislikemakingyourmindlikethatlargebodyofwater[§14].

Now,thereareacoupleofmisunderstandingsaboutthebrahma-vihārasthatneedtobeclearedup.Thefourbrahma-vihārasareattitudesofunlimitedgoodwill,unlimitedcompassion,unlimitedempatheticjoy,andunlimitedequanimity.Thefirstone,goodwill,inPāliismettā.Oftenmettāistranslatedasloving-kindness,butthat’soneofthemisunderstandings.Mettāhasnothingtodowithlove.It’sallaboutgoodwill.Youcanhavegoodwillforpeoplewithoutlovingthemandevenwithoutlikingthem—infact,whenyoudon’tlikepeople,that’swhenyouneedtodevelopmettāforthemthemost.

Basically,goodwill—whenunderstoodinthelightofkamma—isthewishthatpeopleunderstandthecausesforhappinessandactonthatunderstanding.Thisissomethingyoucanwishforanyone,evenpeoplewhoareveryevilorwhomyoudislikeintensely.AjaanFuangoncetoldmeaboutasnakethathadenteredhis

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roomonenightandhadstayedthereforseveraldays.AjaanFuanguseditasatestforhisownfear.Hespreadthoughtsofgoodwilltothesnakeeveryday,andafterawhileherealizedthathehadreachedthepointwherehedidn’thaveanyillwillfororfearofthesnake.Buthealsorealizedthatthesituationwasdangerousforbothofthem.

Sooneevening,hesatandmeditated,spreadinglotsofgoodwilltothesnake,andinhisheadheaddressedthesewordstothesnake:“It’snotthatIdon’tlikeyou,butwe’reofdifferentspecies,soitwouldbeeasyformisunderstandingstoarisebetweenus.Ithinkitwouldbesaferforbothofusifyoulefttheroom.Therearemanyotherplacesoutthereintheforestthatwouldbesaferforyoutostay.”Andthesnakelefttheroom.

Nowinacaselikethis,youcan’tsaythatyoureallylovethesnake,andprobablythesnakereallywouldn’twantyourlove,butitwouldappreciateyourgoodwill:thatyoudon’twanttoharmitandthatyouwantittobehappyevenifthatmeansstayingapartfromoneanother.

Asecondmisunderstandingaboutthebrahma-vihāras:Sometimesyouhearpeoplesaythatmettāistheprimaryinnatequalityofthemind.Actually,unskillfulandskillfulhabitsarebothinnatetothemind,andyouhavetolearnhowtodeveloptheskillfulonesveryconsciously.Youneedtodevelopgoodwillandtheotherbrahma-vihārasbecauseillwill,harmfulness,resentment,andpassionarenolessinnatetothemindthantheyare.

Insomeinstancesthiswillrequiremoreeffortthaninothers.ThisparallelstheBuddha’steachingsonhowtodealwithdifferentcausesofstress.Insomecases,youonlyhavetolookatthecauseofstressanditwillgoaway.Inothercases,youhavetoexertfabricationinorderforittogoaway.Similarlywithmettā:Withsomepeople,youjustthinkaboutthemandyouimmediatelyfeelmettāforthem.Inothercases,youreallyhavetoexertafabrication.Andthisinvolvesallthreeofthefabricationswe’vebeentalkingaboutthisweek.

Firstyoutrytobreathecalmlytogetafeelingofeaseandfullnessinthebody—thisisbodilyfabricationcombinedwithoneaspectofmentalfabrication.

Thenyoudirectyourthoughtstowardthatpersonandyouevaluatewhyyoufinditdifficulttofeelgoodwillforhimorher.Thenyoureasonwithyourself,remindingyourselfthattherereallyisnogoodreasonnottofeelgoodwill.Andhoweverskillfullyyoucanthinkyourwayintoanattitudeofgoodwill,thatwouldcountasverbalfabrication.

Thenyoutrytousewhateverperceptionswouldmakeiteasierforyoutofeelgoodwill.Thiswouldbetheotheraspectofmentalfabrication.Forexample,youholdinmindtheperceptionoftheimageofthefootprintofthecow.Inotherwords,youthinkaboutthegoodqualitiesofthatperson,andthenyoudropany

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attentiontowhateverbadqualitiestheymayhave.Ifitsohappensthatyoucan’tthinkofanygoodqualitiesinthatperson,that’swhenyouhavetodevelopcompassion.HeretheperceptiontoholdinmindistheBuddha’simageofseeingsomeoneoutinthedesertlyingaloneonthesideoftheroad,sick,withnoonetohelphim.Instinctively,youwouldfeelcompassionforthatperson.Inthesameway,ifyouseepeoplewithnogoodqualitiesatall,youreallyhavetofeelsorryforthem:They’recreatingalotofbadkammaforthemselves.Thisisaskillfuluseofperception.That’sthefirstbrahma-vihāra.

Thenexttwobrahma-vihāras—compassionandempatheticjoy—areextensionsofmettā.Compassioniswhatyoufeelifyouhavegoodwillforallbeingsbutyouseethattherearesomebeingswhoaresufferingoraredoingactionsthatwouldleadtosuffering.Youhavetofeelcompassionforthemandwishthattheywouldstopthoseactions.

Empatheticjoyiswhatyourgoodwillfeelsforpeoplewhenyouseethattheyarehappyoraredoingthingsthatwillleadtohappiness.Youdon’tfeelresentfulofthem;youdon’tfeeljealousofthem.Ifyoudofeelsomejealousy,theBuddharecommendsthisperception:Inthemany,manylifetimesyou’vebeenthrough,youhaveexperiencedthesamepleasurethatthatpersonisexperiencingnow.Itleftyou,andintimeitwillleavetheotherperson.Thefactthattheotherpersonmaybebetteroffthanyourightnowmeansverylittleinthelargerschemeofthings.There’snoneedtobejealous.It’sthesamewaywithcompassion.Ifyouseesomeonesuffering,yourememberthatyouhavesufferedinthatway,too.Inthisway,yourcompassionisnotcondescendingandyourempatheticjoyisnotahypocriticaldisguiseforjealousy.

Thefourthbrahma-vihāraisequanimity.Equanimityisexpressedinadifferentmannerfromtheotherthree.Thefirstthreeareexpressedwiththephrase,“Mayallbeingsbehappy”and“Maytheydothis”and“Maytheydothat.”Inotherwords,it’sawish.Equanimityisexpressedbyastatementoffact.“Alllivingbeingsaretheownersoftheiractions,heirtotheiractions,andsoforth.”Thisisnotawish;it’sastatementoffact.There’sno“may”thereatall.

Equanimityistheappropriateemotiontofeelwhenyouseethattherearebeingswhoaredoingthingsthatwillcausesufferingandthatnomatterwhatyoudo,theywillnotstop.Ortheyaresufferingfromsomethingintheirpastactions,andnomatterhowhardyoutrytohelpthemyoucannotstopthatsuffering.ThisiswhentheBuddhahasyoureflectonthefactofkamma:Allbeingsareownersoftheiractions,andtherearesomecaseswheretheiractionspreventyoufromhelpingthemoryourownlackofskillpreventsyoufromhelpingthem.Soforthetimebeing,youhavetoputyourconcernfortheirhappinessaside,remembering—beingmindfulofthefact—thatyouhavelimitedabilitiesandalimitedamountof

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strength.Ifyouwasteyourenergytryingtohelppeopleyoucannothelp,itsapsthestrengththatyoucouldhavedevotedtopeopleyoucanhelp.Soforthetimebeing,youhavetoputasideyourconcernforthepeopleyoucan’thelpandfocusinsteadontheareaswhereyoucanmakeadifference—realizingthatsomedaytheremaycomeatimewhenyoucanhelp,butforthetimebeingyouhavetobepatient.Inthisway,equanimityisnothard-heartedness.It’ssimplybringingdiscernmenttoyourgoodwill.

Whenyou’retryingtodevelopequanimity,it’salsousefultoremembertheBuddha’sfivestrategiesforputtingasidedistractingthoughts.Otherwise,yourmindmaytrytomakeyoufeelguiltyfordevelopingequanimity,andyouhavetouseyourtoolsforseparatingyourselfoutfromthosethoughts.

Ifyoucandeveloptheseunlimitedmindstates,youcanbegintotrustyourselfmoreasyoudealwithdifficultpeopleanddifficultsituations.Inthisway,thebrahma-vihārasprovideagoodmotivationfordoingskillfulkammanowandintothefuture,atthesametimeprovidingyouwithprotectionfromtheresultsofanyunskillfulkammayoudidinthepast.

Sothey’regoodattitudestokeepinmind,andskillfulqualitiestodevelopwithardency.

Q:ThefactthatI,theself,amsendingthoughtsofgoodwilltoothers:Doesthisnotriskdevelopinganevenbiggerego?

A:Thereissuchathingasahealthyandanunhealthyego.Anunhealthyegodoesn’tcareaboutthehappinessofothers.Ahealthyegodoescareaboutthewellbeingofothers,becauseitrealizesthatyourhappinesscan’tlastifit’sbuiltonthesufferingsofothers.Also,rememberthatthesimplefactofyourspreadingthoughtsofgoodwillwillnotnecessarilymakethemhappy,butitdoeshelpestablishyourmotivationtoactskillfullywithregardtoallpeople,eventhoseyoudon’tlike.Thefirstbeneficiaryofthispracticeisthusyou;secondarily,throughyouractionsbasedongoodwill,itbenefitsotherpeople.Sosendingthoughtsofgoodwillisactuallyawayofkeepingyouregoinline.

Q:SometimesIgetintouchwiththesufferingofothersandthenexperienceverystrongsadness.Howdoyouadvisehandlingthat?

A:Thefirststepistospreadthoughtsofgoodwilltothosepeople.Ifthereissomethingyoucandoforthem,thendothat.Ifthere’snothingyoucando,thenyouhavetomovefromgoodwilltoequanimity,whichisthethoughtthatallofushaveourownkamma,andifyoufocusonthingswhereyoucan’tmakeadifference,thenyou’lldepletetheenergyyoucouldotherwiseusetohelppeople

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youactuallycanhelp.It’soneofthehardpartsofbeingahumanbeingthatwecan’thelpeveryonewhoissuffering.Soyoutrytofocusonthecaseswhereyoucanbeofhelp.

Q:Whenyouspeakofsendingthoughtsofgoodwilltoourselvesandtootherswhoaredeartous,concretelyhowcanthatpersonsenseit?Doesthepersonhaveasenseofbeinglighterorhappyatthatmomentoronthatday?

A:Thisdependsbothonhowreceptivethepersonisandonthestrengthofyourownconcentrationandgoodwill.It’slikearadiotowersendingoutasignal.Ifthesignalisweak,itdoesn’tgofar.Andiftheradioisn’tturnedon,itwon’treceiveanything,either.Somepeoplearelikeradiosturnedon,andotherslikeradiosturnedoff.However,themainreasonthatwespreadgoodwillistomakesurethatourownintentionisinlinewiththeDhamma,sothatwhenwelookforhappiness,wewantahappinessthatdoesn’tharmanybody.Whetherornototherpeoplecansenseyourthoughtsofgoodwill,trytomakeyourthoughtsofgoodwillhaveanimpactonyouractions.

Q:Onthesubjectofthemetaphoroftheradio:Thetransmitterthatyouaremakingreferencetoistheheartorthemind,right?

A:Right.Q:Couldyoupleasethenexplainhowtodevelopthepowerofthetransmitter?A:Basically,throughconcentration.That’swhatgivesmorepowertothe

goodwillyousendout.AjaanSuwatusedtosaythatwhenyoumeditate,youwanttospreadthoughtsofgoodwillatthebeginningofthemeditationandattheend.Whenyoudoitatthebeginningofthemeditation,it’sbasicallyforyou,togetyourmindintherightstatetomeditate.Whenyouspreadthoughtsofgoodwillattheend,that’sforotherpeople,becauseyourmindshouldthenbemorepowerful.

Q:Regardingequanimityandmettā:Whatshortmeditationcanonedoinordertoreturntoequanimitywhenonefindsoneselfintheagitationoflife?

A:Thereflectiononkammaisagoodone.Youhavetorememberthateachpersonhashisorherownkamma,andallyouhavetofallbackonnowisyourownkamma,soyouhavetogetthemindascalmasyoucan,rightaway,andseethatanyotherattitudesthatwouldpullyououtofequanimityatthatpointarenotgoodforyou.Theycouldleadyoutobadkamma,sothey’reworthlettinggo.

Q:Emptinessandequanimity.Isitcorrecttoassociatethetwo?Isequanimitytheskillfulattitudetotake,todevelopinthefaceoftheemptinessofallconditionedphenomena?

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A:Don’tbeintoogreatahurrytodevelopequanimity.Wefirstneedtodevelopasenseofconvictionandasenseofdeterminationinthepath.Thishastobemotivatedbygoodwillforourselvesandgoodwillforallotherbeings.Equanimityismostusefulwhenyoucomeupagainstissuesthatyoucannotresolve.Developequanimityforthoseissuessothatyoucanfocusyourattentionmoreskillfullyonthingsthatyoucanresolve.Theequanimityofpeoplewhohavegainedawakeningcomesfromthefactthattheyarenolongerfeedingonconditionedphenomenaandsotheycanparticipateintheworldwhentheyseeit’sskillful,andremainunconnectedwiththeworldinareaswhereit’snot.

Asfortheemptinessofallconditionedphenomena:Intheoriginaltexts,thismeansthatallphenomenaareemptyofself—they’renotyou,they’renotyours.Buthereagain,don’tbeintoogreatahurrytoseeeverythingasempty.Forthesakeofthepractice,weholdontosomethings—suchasouractionsandintentions—asours,andwetrytousewhatcontrolwedohaveoverthemtomakethemskillful.Applytheideaof“emptyofself”onlytohabitsandotheractionsthatyoucanseeareunskillfultodo.Asyourstandardsforwhatcountsasskillfulgrowmorerefined,you’llbelettinggoonmorerefinedlevelsuntilfinallythere’snothingmoretoletgo.

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DAYSIX : EVENING

CookingPastBadKammaLastnightwetalkedaboutdevelopingskillfulkammainthepresentdealing

withgoodandbadpotentialscominginfromthepast,comparingittobeingacooktryingtopreparegoodfoodfromboththegoodandthebadproducecominginfromyourfield.Therawmaterialcominginfromthefield:That’swhat’scomingfromyourpastkamma.Yourskillsasacook:That’syourpresentkamma.WealsonoticedthattheseskillscomeundertwomainheadingsintheBuddha’steachings.Underthecategoryofname,thereareattention,intention,perception,feeling,andcontact.Underthecategoryoffabrication,therearethreekinds:bodilyfabrication,whichisthebreath;verbalfabrication,whichisdirectedthoughtandevaluation;andmentalfabrication,whichisperceptionandfeeling.Youwillnoticethatthere’ssomeoverlapbetweenthesetwocategories.Bothcontainfeelingandperception,andattentionisveryclosetoevaluation.

TonightI’dliketotalkinalittlemoredetailabouthowtodealwithbadproducecominginfromthefield.Usually,wewanttohaveachoiceastothekindoffoodcominginfromthefield,butsometimesthefieldisproducingnothingbutbadkamma.Youcan’treallyfeedoffthecropthen.Soyouhavetofeedoffyourpresentkammainstead.Thiswillalsoincludetheskillsandrightviewsthatyouhavedevelopedovertime,whichmeansthattheyareanothertypeofpastkamma:inotherwords,ourexperiencesandskillsgainedinthemeditation.Havingexperienceinmeditationislikehavingasparefieldtoproducealternativecropswhenthemaincropisbad.

Thisisoneofthereasonswehavetokeeppracticingmeditationagainandagain:sothatthesealternativecropswillalwaysbereadytosprout.Wekeepapplyingrightviewtoouractionssothatitbecomeshabitual.Otherwise,thinkofhowbadlythemindwillthrasharoundwhenfacedwithillnessanddeath.

TheBuddhatalksabouthowyourpresentstateofmindcanmakeahugedifferenceinyourexperienceofpastkamma.ThisiswherehediscussestheimageofthelumpofsaltthatImentionedthisafternoon.Letmereadyouthepassage:

“Monks,foranyonewhosaysinwhateverwayapersonmakeskamma,thatishowitistobeexperienced,there’snolivingoftheholylife,there’snoopportunityfortherightendingofstress.Orforanyonewhosayswhenapersonmakeskammatobefeltinsuchandsuchaway,that’showits

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resultisexperienced,thereisthelivingoftheholylife,thereistheopportunityfortherightendingofstress.Thereisthecasewhereatrifling,evildeeddonebyacertainindividualtakeshimtohell.Thereisthecasewheretheverysamesortoftriflingdeedbutdonebyanotherindividualisexperiencedinthehereandnowandforthemostpartbarelyappearsforamoment.

“Nowatriflingdeeddonebywhatsortofindividualtakeshimtohell?Thereisthecasewhereacertainindividualisundevelopedincontemplatingthebody,undevelopedinvirtue,undevelopedinmind,undevelopedindiscernment,restricted,small-hearted,dwellingwithsuffering.Atrifling,evildeeddonebythissortofindividualtakeshimtohell.Nowatrifling,evildeeddonebywhatsortofindividualisexperiencedinthehereandnowandforthemostpartbarelyappearsforamoment?Thereisthecasewhereacertainindividualisdevelopedincontemplatingthebody,developedinvirtue,developedinmind,developedindiscernment,unrestricted,large-hearted,dwellingwiththeunlimited.Atrifling,evildeeddonebythissortofindividualisexperiencedinthehereandnowandforthemostpartbarelyappearsforamoment.

“Supposethatamanweretodropalumpofsaltintoasmallamountofwaterinacup.Whatdoyouthink?Wouldthewaterinthecupbecomesaltybecauseofthelumpofsaltandunfittodrink?”—“Yes,lord.”—“NowsupposethatamanweretodropalumpofsaltintotheRiverGanges.Whatdoyouthink?WouldthewaterintheRiverGangesbecomesaltybecauseofthelumpofsaltandunfittodrink?”—“No,lord.”

“Inthesameway,thereisthecasewhereatrifling,evildeeddonebyoneindividual[thefirst]takeshimtohell,andthereisthecasewheretheverysamesortoftriflingdeeddonebyanotherindividualisexperiencedinthehereandnowandforthemostpartbarelyappearsforamoment.”[§14]

Thebasicprinciplebeingexplainedhereisthatkammaisnottit-for-tat.Inotherwords,ifyoukillthreepeople,youdon’thavetobekilledthreetimesinresponse.Theactualprincipleisthatkammatendstocreateacertaintypeofresult,intermsofpleasureorpain—noticetheword,“tends”—butthestrengthofthatresultdependsonthestateofmindwhenthekammaripens.Theskillsofbeingdevelopedinbody,virtue,mind,anddiscernment;theskillsofbeingunrestrictedandlarge-hearted:Thesemakeallthedifferencewhenpastbadkammaisripening.

Threeoftheseskillsrequireexplanation.Thefirstisthequalityofbeinglarge-hearted.Thisisamatteroffabricatinggoodwillandalloftheotherbrahma-vihāras.Ifyoucandevelopthesequalitiesofmind,theywillmitigatetheresultsofbadpastkamma.Becausewetalkedaboutthesedevelopmentsindetailthis

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afternoon,wecanmoveontotheothertwo.Thosearetheskillsofbeingdevelopedinbodyanddevelopedinmind.Inthe

Buddha’seyes,beingdevelopedinbodydoesn’tmeanmakingyourbodylargeandstrong.Inanothersutta,Majjhima36,hedefinesbeingdevelopedinbodyasknowinghownottobeovercomebypleasure.Inthesamesutta,hedefinesbeingdevelopedinmindasknowinghownottobeovercomebypain.Thepurposeofworkingbothwithpleasureandwithpaininourmeditationistodevelopthesetwoskills.

Oneofthewayswelearnnottobeovercomebypleasureisbylearninghowtodevelopthepleasureofconcentration.Bygainingmasteryoverthistypeofpleasure,wecanlearntoseesensualpleasuresaslessandlessimportant.Andinthecourseofmasteringconcentration,wealsohavetolearnhownottobeovercomebythepleasureoftheconcentrationitself.Youmayhavenoticedwhenthebreathbecomespleasantandyou’vedroppedyourfocusonthebreathtofocusonthepleasure,themindgetsveryfuzzyandthenbeginstodriftaway.Tomaintainyourconcentration,youhavetomaintainyourfocusonthebreath.

Thatmeansthatyouhavetolearnhownottobeovercomebythepleasure.Youletthepleasuredoitswork,whereasyourworkistostaywiththebreath.Asyoumasterthisaspectofconcentration,youlearnanimportantskillinnotbeingovercomebytheeffectsofpastkamma,whethergoodorbad.

Asfordealingwithpain,therearemanywaysofdevelopingyourpresentkammasothatyou’renotovercomebypain.Oneistodeveloptheperceptionsofthefiverecollectionsthatwediscussedtheotherday.Inparticular,youwanttolearnhowtoperceivepainassomethingnormal.Oursocietyregardsaging,illness,anddeathasaberrations,butthatattitudeleavesusdefenselesswhentheyinevitablycome,andsowe’remorelikelytobeovercomebythem.Remember:Aging,illness,anddeatharenormal.Keepingthesefactsinmindmakesiteasiernottogetupsetwhenpaincomes.

Otherteachingsthathelpustodealwithpain:OneistheBuddha’sinstructionconcerningourdutywithregardtosuffering,whichistocomprehendit.Thisdirectsustouseourintentionsmoreskillfully.Insteadoffollowingtheintentiontorunawayfromthepainortosuppressthepain,ourintentionturnstocomprehendthepain.Ifweintentionallytakeamoreproactivestancetowardpain,wedropthemind’stendencytoperceiveitselfastargetedorvictimizedbythepain.

Asforattention,theBuddhatellsustoasktheproperquestionsaboutthepain.Forexample,somequestionstoavoidaskinginclude:“HowlonghaveIbeenexperiencingthispain?”“HowmuchlongeramIgoingtohavetoexperiencethispain?”Ifyouaskthesequestions,you’retakingthepast,addingthefuture,andpilingthembothonthemindinthepresentmoment,weighingitdown.Now,the

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presentmomentcannotcarryallthatweight.Soifthesequestionscomeupinthemind,justletthemgo,letthemgo,fortheyservenopositivepurposeatall.Rememberthattherearemanyotherquestionsthatwouldservebettertomakeyoumoreproactiveintryingtocomprehendthepainaswediscussedtheotherday.Payattentiontothose.

Finally,whenyoudealwithpain,youcanalsodevelopmoreskillfulperceptionsaroundit—which,again,wediscussedtheotherday.Theimportantpointinalltheseperceptionsistolearnhowtoseethepainassomethingseparate:separatefromthemind,separatefromthebody.This,too,allowsthepaintobemuchlessofaweightonthemind.

Whendealingwitheitherpleasureorpaininthepresentmoment,attentionplaysamajorrole:askingtheproperquestionswheneitherpainsorpleasuresarise.Forinstance,whendealingwithpleasure,youtreatpleasurenotasagoalbutasatool.Inotherwords,youdon’ttrytowallowinthepleasureasmuchasyoucan,askingyourself,“HowmuchhappinesscanIsqueezeoutofthepleasurebywallowinghereinit?”Insteadyouask,“WhatcanIdowiththispleasureinordertoimprovethequalityofthemind?”Similarly,youlearnhowtoasktherightquestionsaboutthepainsoastoinvestigateit.Thisincludes,forexample,thequestionsabouttheshapeofthepainortheintentionalityofthepain.Youaskthesesortsofquestionstoflushoutanyignorantideasyoumayhaveaboutpain,ideasthatmaybehangingonfromyourchildhood,whenyouhadtoencounterpainbeforeyouunderstoodlanguage.Bycastinglightonthosehiddennotions,youcanfreeyourselffromtheirpower.

Nowinadditiontophysicalpain,theBuddhaalsotalksabouthownottosufferfromthewordsofotherpeople.Thefirstthingistolearnhowtodepersonalizetheirwords.TheBuddharecommendstwowaysofdoingthis.

First,fromMajjhima28:Thenexttimesomebodycursesyou,justtellyourself,“Anunpleasantsoundhasmadecontactattheear.”Seeifyoucanleaveitatthat.Don’taddanyextrastories.Don’taskanyquestionsthatwouldaddmorepaintotheunpleasantcontact,suchas,“Whyisthispersonsayingthis,whyisheabusingme,whydoesn’thelikeme,whyisheevil”etc.,etc.Trytokeepthesoundjustattheearanddon’tsuckitintothemind.

There’sananalogythatI’vefounduseful—and,ofcourse,thisdidn’tcomefromtheBuddha—andthat’stomakesurethatyourmindisnotlikeavacuumcleaner.Whenavacuumcleanergoesthrougharoom,itleavesallthegoodthingsbehindandtakesinallthebadthings:thedustandthedirt.Soifyoufindyourselftakinginthoseunpleasantsoundsandmakingthemintobigissuesinthemind,dowhatyoucantoturnthevacuumcleaneroff.

ThatcoverstheBuddha’sfirststrategyfordepersonalizingunpleasantwords.

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TheBuddha’ssecondstrategy,fromMajjhima21,istoreflectonthedifferenttypesofhumanspeechthatcanoccurintheworld.Therearekindwordsandunkindwords.Therearetruewordsanduntruewords.Therearewordsthatarehelpful;therearewordsthatareunhelpful.Therearewordssaidwithawell-meaningmind,andwordssaidwithanill-intentionedmind.Thisisnormalhumanspeech.Sowhensomethingunkind,untrue,unhelpfulissaidtoyouthroughsomeone’sillintent,tellyourself,“Thisisnormalhumanspeech.Thefactthatyou’rebeingsubjectedtothisisnothingunusual.”Thishelpstodepersonalizethewords.

Severalyearsback,afriendofminegavemeadictionaryofrecentThaislang.InThailand,theyhaveaRoyalAcademyverymuchliketheFrenchAcademy,which,amongotherthings,createstheofficialdictionaryoftheThailanguage.TheslangdictionaryiscalledtheOutside-of-the-AcademyDictionary.AsIwasreadingthroughthedictionary,learningaboutnewThaislangwords,itstruckmethatmorethanhalfwereinsults.Modernsocietyisverycreativeatdevelopingnewwaystoinsultoneanother.Sowhenyouarebeinginsulted,justremindyourself,“Thisisnormal.”Thatmakesitaloteasiertotake.

TheCanongivestwootherstoriesthathelpgiveadditionalskillfulperceptionsfordealingwithhurtfulspeech.One,alsoinMajjhima21,iscalledtheSimileoftheSaw.Suppose,theBuddhasays,thatagroupofbanditshavepinnedyoudown.Theytakeatwo-handedsawandtrytocutoffyourarmsandlegs.Eveninacaselikethat,theBuddhasays,youshouldnotletyourmindbeovercomebyillwill.Instead,youshouldtrytodevelopasenseofgoodwillevenforthebandits.Infact,startwiththemandthenexpandyourgoodwilltofilltheentireuniverse.MakeyourgoodwillasexpansiveastheEarth—somethingnoonecanharm.Makeyourgoodwillevenmoreexpansive,asvastasspace,whichnoonecanharm.Inotherwords,trytodevelopandmaintaintheperceptionthatyourmindisexpansive,muchbiggerthantheharmthatanyonecandotoyou.Ifyoukeepthissimileinmind—thatevenifsomeoneistryingtokillyou,youshouldstillhavegoodwillforthatperson—then,theBuddhaasks,“Isthereanytypeofspeechthatyoucouldnotbear?”No.Thepainofthespeechissomuchless,andwiththatperceptioninmind,anyillwillyoumightfeelseemstoopettytobeworthyofyourattention.

That’sthefirstperceptiontoholdinmind.ThesecondonecomesinMajjhima145,inthestoryofamonknamedPuṇṇa.

PuṇṇawasgoingtoaveryuncivilizedsectionofIndiaandsowenttosaygoodbyetotheBuddha.TheBuddhasaidtohim,“Thosepeopleinthatareaareveryuncivilized.They’reknowntobeveryrough.Whatwillyoudoiftheyinsultyou?”

Puṇṇareplied,“Iftheyinsultme,Iwillsaytomyself,‘Theseareverygoodpeopleinthatthey’renothittingme.’”

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AndtheBuddhasaid,“Whatiftheyhityou?”“Iwillsaytomyself,‘Theseareverygoodpeopleinthatthey’renotstoning

me.’”“Supposetheystoneyou?”“I’llsay,‘Theseareverygoodpeopleinthatthey’renotstabbingme.”“Whatiftheystabyou?”“I’llsay,‘Theseareverygoodpeopleinthatthey’renotkillingme.”“Whatiftheykillyou?”“Iwilltellmyself,‘Atleastmydeathwasn’tasuicide.’”AndtheBuddhasaid,“You’refittogo.”Sothesearesomeoftheperceptionsthathelpustodealmoreskillfullywith

painandinsults.Whenyouhavetheseskills—•thesedifferentperceptions,•thesedifferentintentionswithregardtopleasureandpain,•thedifferentthingsyoupayattentionto—inotherwords,thedifferent

questionsyouaskyourselfaboutpleasureandpain,—thenyouwillfindthatyoucandealmuchmoreskillfullywithbadkamma

that’scominginfromthepast,withoutcreatingbadkammainthepresentandwithoutreallysufferingfromyourpastkammaatall.

Sotrytodeveloptheseskillsonadailybasis.Thatwayyouwillhaveyouralternativefieldofkammareadytodrawonwhenyourotherfieldsyieldnothingbutrottenvegetables.

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DAYSEVEN : MORNING

MindfulnessofDhammasII:TheSixSenseMedia

May23,2015

Yesterdaymorningwetalkedaboutthedhammasasaframeofreference,focusingontwoofthetopicsthataredirectlyrelatedtomeditationpractice:thefivehindrancesandthesevenfactorsforawakening.Ineachcase,thesefallunderthefournobletruths.Thefivehindrancescomeunderthecauseofsuffering,andthesevenfactorsforawakeningcomeunderthepath,whichmeansthehindrancesshouldbeabandonedandthefactorsforawakeningshouldbedeveloped.

ThismorningIwanttotalkaboutanotherlistoftopicsthat’susefulinallsituations.It’sthesixsensemedia:theeyesandforms,earsandsounds,noseandsmells,tongueandtastes,bodyandtactilesensations,andmindandideas.Allofthesethingsareneutral,butwhenyouholdthisframeofreferenceinmindyouparticularlywanttopayattentiontoseewhatkindofclingingisarising,relatedtotheeyesandformsortheothersensemedia.Thisisausefulframeworkasyougothroughthedaybecauseit’sdirectlyrelatedtosenserestraint.

Now,whenwetalkaboutsenserestraint,itdoesn’tmeanputtingblindersonyoureyesandnotlooking,orputtingearplugsinyourearsandnotlistening.Instead,it’samatterofpayingattentiontowhyyou’relooking,andwhathappensasaresultofyourlooking.Formanyofus,wethinkthatsenseobjectsprovokethemind,butasyoulookmoreandmorecloselyathowyoulookatthings,youbegintorealizethatoftenyou’relookingforprovocation.Youwanttoprovokesomelustinyourmind,orsomeanger.Thismeansthatlustisdoingthelooking,orangerisdoingthelooking,andsothey’vetakenoveryoureyesandearstosearchforsomethingtoprovokethemevenfurther.

I’llgiveyouanexample.Atthemonastery,oneofthefewopportunitiesthemonkshavetoleavethemonasteryiswhentheygopicksomeoneupattheairport.Oneofthemonksonceadmittedtomethathewouldoftenvolunteertodothisbecauseitwashisopportunitytolookforbeautifulpeople.Atonepointherealizedthatthiswasbadforhispractice,sohedecidedtotakeadifferenttack:Hewasgoingtolookforallthesignsofagingattheairport,andwhenhedid,he

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realizedtherewerelotsofsignsofagingthathehadnevernoticedbefore.Theywerethere,almosteverywhere,buthehadmissedthembecausehewaslookingforsomethingelse.

So,whenyou’reexercisingsenserestraint,youwanttounderstandtheactoflookingorlistening,etc.,aspartofacausalprocess.Youdothistomakesurethatthewayyoulookorlisten,etc.,isanexerciseinskillfulkammainthepresent.Inotherwords,youhavetounderstandyourintentionforlooking,whatyou’repayingattentionto,andwhatperceptionsyoubringtothings.Forexample,ifyoudecidetoperceivehumanbeingsasbeautiful,you’llfindthatithasonesortofimpactonthemind.Ifyouchangeyourperceptions—forexample,youimaginetakingofftheskinofeverypersonyoulookat—it’llhaveadifferenteffectonthemind.Thisshowsyouagainthepowerofkammainthepresent.

Thisknowledgeisespeciallyusefulfordealingwithclingingasitarises.Hereit’simportanttounderstandthattherearefourtypesofclinging.Thefirst

issensualclinging,which,asweexplainedyesterday,isnotjustamatterofclingingtosensualobjects.Weactuallyclingtooursensualdesires.Anexample,ofcourse,iswine.Wineisgrapejuicethathasgonebad.However,therearemagazinesaboutwine,booksaboutwine,discussionsofwine,attitudesaboutwhichwinesmakeyoulooksophisticatedorwealthywhenyoudrinkthem,theattitudethatitrequiredalotofmerittobeborninFrancesothatyoucanenjoyallthebestwinesintheworld:Allofthisoverspoiledgrapejuice.Peoplearemoreattachedtothiskindofthingthantothewineitself.Thisisanexampleofsensualclinging.

Thesecondkindofclingingisclingingtohabitsandpractices.Thisreferstothefeelingthatyouhavetodocertainthingsincertainwaysregardlessofwhattheconsequencesare.I’llgiveyouanexample.TherewasabiologistinAustriawhoraisedgeeseinhisbackyard.Oneyearamothergoosehadababygooseandafewweekslatershedied,sotheorphanedbabygoosebegantoimprintonthebiologist.Inotherwords,itregardedthebiologistasitsmother.Everywherethebiologistwent,thebabygoosewouldfollow.Asautumnapproached,thebiologistrealizedthathehadtobringthegooseinside,soonedayinsteadoffeedingthegooseoutside,hesimplywalkedintothehouse.Thegoose,hungry,followed.Butassoonasthegoosegotinsidethehouse,itfreakedoutbecauseithadneverbeeninsideabuildingbefore.

Now,thehousewasarrangedsothatthemainhallranfromthedoortoalargewindowintheback.Halfwaydownthehallwasastairwaythatwentuptotherighttothesecondfloor,wherethebiologistlived.Whenthebiologistwentin,hewentupthestairs,buttheyounggooseranforthewindow,thinkingthatitcouldescapethroughit.Whenitsownercalledit,anditrealizedthatitcouldn’tgetout

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thewindow,thegooseturnedaroundandthenwentupthestairs.That’swhereitgottoeat.

Fromthatpointon,everytimethegooseenteredthehouse,itwouldgofirsttothewindow,turnaround,andthenheadupthestairs.Withthepassageoftime,thetriptothewindowgotshorterandshorteruntilfinallythegoosewouldsimplygotothatcornerofthestairway,shakeitsfootatthewindow,andthengoupthestairs.

Oneeveningthebiologistcamehomelatefromwork.Thegoosewasveryhungry,soassoonasthedoorwasopen,itraninandwentstraightupthestairs.Halfwayupthestairs,though,itstoppedandstartedtoshakeallover.Thenfinallyitwentverydeliberatelydownthestairs,overtothewindow,andthenbackupthestairs.

Manyofusarejustlikethegoose.InAmerica,psychologiststalkaboutlisteningtoyourinnerchild,butwhenyou’reclingingtohabitsandpractices—yourhabitualwayofdoingthings—you’relisteningtoyourinnergoose.That’sthesecondtypeofclinging.

Thethirdkindofclinginghastodowithviews:viewshavingtodowiththeworld,viewshavingtodowithyourself,viewshavingtodowithpolitics,allkindsofviews.Ifyouholdtothemasbeingendsinthemselves,thinkingthatsimplyhavingtheviewisagoalinitselforthatitmakesyouabetterpersonthanotherpeoplewithdifferentviews,that’sclingingtoviews.

Thefourthkindofclingingisclingingtoanideaofwhatyouare:eitherthatyouhaveaparticulartypeofselforthatyouhavenoself.

Now,ofthesefourtypesofclinging,threeofthemactuallyhaveskillfulversions.Youcanclingskillfullytoskillfulhabits,torightviews,andtoskillfulviewsofasenseofyourself.Infact,thesethreekindsofskillfulclingingareanessentialpartofthepath.

Whenwe’repracticingsenserestraint,we’retryingtoseeifanyofthesefourkindsofclingingarearising,becausethesearethingsthatwefeedon.

Soasyougothroughtheday,trytofigureoutwhatyou’refeedingonasyoulookandlisten,etc.,tothesensoryworldoutside.Ifyouseethatanunskillfultypeofclingingisarising,trytoletitgo.Aslongasyou’reonthepathandskillfulformsofclingingarise,trytodevelopthose.Therewillcomeapointwhenyouwanttoabandonallformsofclinging,butthat’sattheendofthepath.Inthemeantime,trytofosterskillfultypesofclingingasyougothroughtheday.

TheBuddharecommendsperceivingmindfulnessofyourbody—suchasmindfulnessofbreathing—asapost,andsenserestraintasaleashthattiesyoutothepost.Aslongasyoucanmakethebodycomfortablethroughthebreath,youwillbelesslikelytogolookingforfoodthroughyoureyes,ears,nose,etc.When

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you’renolongersohungry,it’llbeeasiertorecognizeinstancesofclingingastheytrytotakeoveryoursenses,andinsteadtoletthemgo.

Thisiscalledbringingyourlifeintothepracticesothatthewholelifebecomespartofthepractice.Thatway,thepracticeisn’tdoneonlywhenyou’resittingwithyoureyesclosedorwhenyou’reonaretreat.It’sdoneeverytimeyoulookatsomethingorlistentosomething.Inthatway,itcandevelopmomentum.

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DAYSEVEN : AFTERNOON

TraininginSkillfulKammaWe’vementionedmanytimesthatkammaiscomplexandthatit’sverydifficult

todrawdirectconnectionsfromoneactiontoitsresultsortopredicthowsoonthoseresultswillcometofruition.Nevertheless,therearepatternsofcauseandeffectfromwhichwecanlearn,sothatwedon’thavetoreinventtheDhammawheeleverytimeweact.Thesepatternsaremostclearlyrelatedtothepracticeofvirtue,butwewillsee—inlinewiththeprincipleofscaleinvariance—thattheyrelatetothepracticeofconcentrationanddiscernmentaswell.

Remember,theseareallpatternsoftendencies.Giventhatwe,forthemostpart,aredoingallkindsofthingsallthetime,ourkarmicmixmayweakenorstrengthenthesetendencies.Butknowingwhatthetendenciesarewillhelpgiveusguidanceastowhichactionsaregoodtoaddtothemixandwhicharebestavoided.

Tobeginwith,thereareeightprinciplesofunskillfulactionsthattendtoleadtospecifickindsofundesirableresultsinthenextlife.Takinglifeleadstoashortlifeinthenextlifetime.Stealingleadstothelossofone’sownwealth.Illicitsexualbehaviorleadstorivalryandrevenge.Tellingliesleadstobeingfalselyaccused.Divisivetale-bearingleadstothebreakingofone’sfriendships.Abusivespeechleadstounappealingsounds—aninterestingconnection.Frivolouschatteringleadstowordsthatarenotworthtakingtoheart.Thedrinkingoffermentedanddistilledliquors—andthisincludeseventhebestwines—leadstomentalderangement.That’sonesetofpatterns[§15].

Anothersetofpatterns:Ifyouharmbeingswithyourfists,withclods,sticks,orknives,itleadstobeingsicklywhenyou’rereborn.Ifyou’reill-temperedandeasilyupset,evenonlywhenlightlycriticized,ifyougrowoffended,provoked,maliciousandresentful,ifyoushowannoyance,aversion,andbitterness,thenwhenyou’rerebornyouwilltendtobeugly.Ifyou’reenvious,ifyouenvy,begrudge,andbroodaboutotherpeople’sgains,theirhonor,respect,reverence,thenwhenyou’rerebornyou’lltendtobeuninfluential.Nobodywillwanttolistentoyou.Ifyoudonotgivefood,drinks,cloth,orothergiftstopeopleworthyofrespect,thenyou’lltendtobepoorwhenyou’rereborn.Ifyouareobstinateandarrogant,ifyoudon’tgiverespecttothosewhodeserverespect,thenyou’lltendtobelow-bornwheneveryouarereborn.Ifyoudon’taskreliablepeopleaboutwhat’sskillfulornot,youwilltendtoberebornwithoutmuchwisdomordiscernment.

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That’sthenegativesideofthelist.There’salsoapositiveside:Ifyourefrainfromharmingotherbeingsphysically,youwilltendtoberebornwithgoodhealth.Ifyou’renoteasilyprovokedtoshowanger,youwilltendtoberebornbeautiful.Ifyou’renotenviousofothers,youwilltendtobeinfluential.Ifyougivegifts,youwilltendtoberebornwealthy.Ifyou’rerespectfultothosewhodeserverespect,youwilltendtobehigh-born.Ifyouaskreliablepeopleaboutwhat’sskillfulornot,youwilltendtoberebornwithwisdomanddiscernment[§16].

There’sanothergeneralprinciple,whichisthatifyouengagefrequentlyinonekindofact,ittendstoleadyoutodoothersimilaracts.Forexample,ifyouharmotherbeingsinsearchofpower,thenyoudon’twantthetruthtobefoundout.Becauseyougointodenial,youhavelessandlessopportunitytolearnthetruthaboutanythingworthwhile[§17].Asaresult,you’llfinditeasytoengageinactionsthatbecomemoreandmoreunskillful:apositivefeedbackloopthatleadsinadownwardspiral.Ontheotherhand,ifyou’revirtuous—whichincludesbeingtruthful—anyvowsyoumaketendtosucceed.Ifyouusethatsuccesswisely,thatbecomesapositivefeedbackloopthatleadsupward.

Manyoftheseprinciplesarecodifiedintopreceptsandrules,butdon’tthinkthattheyrelateonlytoexternalbehavior.Ifyoupracticeinlinewiththem,theyalsotranslateintointernalvirtuesinthepracticeofconcentrationanddiscernment.AjaanLee,forexample,givessomenicesimilesforhowthosefirsteightprinciplesalsoapplytoconcentrationpractice.

Tobeginwith,thetakingoflife:Whenyou’resittingandconcentratingandyourmindisbeginningtosettledown,don’tkillyourgoodness.Don’tkillyourconcentration.Lookafteritslifecarefully.

Asforstealing,don’tstealotherpeople’sbadqualitiestothinkabout.Youneveraskedtheirpermissiontotaketheirbadqualitiesandtobroodoverthem.Ifyou’regoingtostealtheirqualities,taketheirgoodonesandthinkaboutthoseinstead.AjaanLeealsosaysthatifyoutakethebadwordsofotherpeopleandbroodoverthem,it’sliketakingsomethingthey’vespitoutandtheneatingityourself.Andthenwhenyougetsick,whoareyougoingtoblame?

Asforavoidingillicitsexualbehavior,thisreferstonotgettinginvolvedinsensualfantasieswhileyou’remeditating.

Asforthepreceptagainsttellinglies:Don’tlietoyourselfaboutyourmeditation,anddon’tlietoothers.“Lyingtoothers”referstothis:Whenyou’resittinghere,youlooklikeyou’remeditating,butareyoureallymeditating?Ifyou’renot,you’relying.

Divisivetale-bearing:Don’tgetinvolvedinanythoughtsthatwouldsplityouawayfromyourfriends,i.e.,yourbreathandyourbodyhereinthepresentmoment.

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Asforabusivespeech,don’tgetinvolvedinanyinnertiradesagainstyourselfthatwouldgetyoudiscouraged.Sometimesyou’llhearofThaiajaansyellingattheirstudents,criticizingtheirbehavior,butastheyexplainit,they’retryingtostrengthenthestudent’smorale,notweakenit.Soifyouhavetocriticizeyourbehaviortoyourselfinordertogetbackonthepath,doitinawaythatliftsyourspirits—andsometimesthecriticismwillhavetobestrongtogetthedesiredeffect—butdon’tdoitinawaythatgetsyourspiritsdown.

Frivolouschatteringreferstoanyrandomthoughtsthatcomeinandpullyouawayfromthebreath.

Andasforthedrinkingoffermentedanddistilledliquors,thisreferstosittingherewithnomindfulnessandalertness.Yourmindissupposedtobefollowingthepath,butit’sweavingbackandforth,andfinallyfallsdownonthesideofthepathinastupor,withoutanymindfulness.

Thesearesomeofthewaysinwhichtheeightunskillfulexternalactionsarerelatedtotheinternalactionofpracticingconcentration.

Asfordiscernment,thepracticeofabandoningunskillfulactionsanddevelopingskillfulonesdevelopsdiscernmentontwomainlevels.Onthefirstlevel,discernmentdealswithclearlyseeingwhichiswhich:what’sskillful,what’snot.Onthenextlevel,youdevelopyourdiscernmentbylearninghowtomotivateyourselfeffectivelytodevelopwhat’sskillfulandtoabandonwhat’snot.Insomecases,thisiseasy;inothers,not.Thecaseswhereit’shard:Thosearetheonesthatforceyourdiscernmenttogrow.

Asuttapassagedescribesfourkindsofactions:Thereareactionsthatarepleasanttodoandgiveaprofitableresult,andactionsthatareunpleasanttodoandgiveanunprofitableresult.Thesetwoareno-brainers.It’seasytomotivateyourselftodothefirstsortofactionandtoavoidthesecondsort.However,therearealsosomekindsofactionsthatareunpleasanttodo,buttheyareprofitable.Thereareothersthatarepleasanttodo,butareunprofitable.Andit’sinreferencetotheselasttwotypesofactionsthattheBuddhasaysyoucanbeknowneitherasafoolorawiseperson.I’llreadyouthepassage:

“Asforthecourseofactionthatisunpleasanttodo,butthat,whendone,leadstowhatisprofitable,it’sinlightofthiscourseofactionthatonemaybeknownasafoolorawiseperson.Forafooldoesn’treflect,‘Eventhoughthiscourseofactionisunpleasanttodo,stillwhenitisdone,itleadstowhatisprofitable,’sohedoesn’tdoit,andthusthenon-doingofthatcourseofactionleadstowhatisunprofitableforhim.Butawisepersonreflects,‘Eventhoughthiscourseofactionisunpleasanttodo,stillwhenitisdone,itleadstowhatisprofitable,’sohedoesit,andthusthedoingofthatcourseofactionleadstowhatisprofitableforhim.Astothecourseofactionthatis

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pleasant,butthat,whendone,leadstowhatisunprofitable,it’sinlightofthiscourseofactionthatonemaybeknownasafoolorawiseperson.Forafooldoesn’treflect,‘Eventhoughthiscourseofactionispleasanttodo,stillwhenitisdone,itleadstowhatisunprofitable,’sohedoesit,andthusthedoingofthatcourseofactionleadstowhatisunprofitableforhim.Butawisepersonreflects,‘Eventhoughthiscourseofactionispleasanttodo,stillwhenitisdone,itleadstowhatisunprofitable,’sohedoesn’tdoit,andthusthenon-doingofthatcourseofactionleadstowhatisprofitableforhim.”[§18]

Asthispassageshows,onemeasureofyourdiscernmentisyourabilitytotalkyourselfoutofdoingthingsthatyouliketodobutyouknowwouldleadtobadresults.Youhavetolearnhowtousepsychologywithyourselfandmotivateyourselftoavoidthingsthatareunprofitable.Atthesametime,ifsomethingisunpleasanttodobutyouknowthatultimatelytheresultswillbegood,asignofdiscernmentisknowinghowtotalkyourselfintodoingit.Ineithercase,discernmenthereispragmatic,strategic.Itdoesn’tdealwithabstractions.Itgrowsbylearninghowtolookforthegoodresultsandusingpsychologytogetyourselftoactinawaythatwillyieldthoseresults.

So,inlookingatthesevariouscoursesofaction,youcanseethatskillfulkammaisnotjustamatterofpreceptsorofexternalvirtue.Italsorelatestoconcentrationanddiscernment.Alllevelsofskillfulactionareinterrelated.Thisalsomeans,though,thathavinggoodvirtueandunderstandingtheprinciplesofkammaareanimportantfoundationfortheentiretyofthepath.Theskillsyoudevelopwhendealingwithactionsontheexternallevelwillhelpyouontheinternalleveltoo.

Anddon’tthinkthatthistrainingstopsatthefoundation.Itcanactuallytakeyouallthewaytotheendofthepath.

We’vehadanumberofquestionsaboutwhywefocusontheissueofskillfulandunskillfulactionswheninsteadwecouldfocusonasenseofemptinessorspacearoundthoseactions.Thequestionsseemtoassumethattheissuesofskillfulandunskillfulactionarelikeabriarpatchthatyou’dratheravoidifpossible.Butinreality,youcan’tavoidit.Awakeningisn’tintheairorthespacearoundus.Awakeningisfoundbygoingthroughthemiddleofthebriarpatch,butthebriarsareonlyontheoutsideofthepatch.Onceyougettotheinsideofthepatch,theplantsinsidearealotnicer.

RememberwhatIsaidafewdaysago,thatultimatefreedomisfoundnexttoourfreedomofchoiceinthepresentmoment,andwegettoknowthatfreedomofchoicebestbytryingtogetmoresensitiveastowhatisskillfulandwhatisunskillfulinouractions.Inthebeginningthismaybedifficult,butasyougetmoreandmoreadeptatit,thepathbecomesmorejoyful.Andit’sinthemiddleofthe

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patchofbriarsthattheultimatehappinesslies.Theemptinessandspaciousnessoutsidethebriarpatchareconditionedthings.Onlywhenyouunderstandthatthey’reconditionedandwilleventuallyletyoudown:That’swhenyou’llbewillingtogointothepatch.

Q:Don’tyouthinkthataskingourselveswhichstagewehavereachedisareinforcementofourego?

A:I’mnotaskingyoutoaskwhichstageyou’vereached.Simplynotice,whenyou’redoingsomething,whetheritworksornot.I’malsoaskingyoutobecomemoresensitivetotheresultsoftheaction.

Q:Personally,I’mcontentwithsimplywalkingalongthepathandimprovingmyselftogetfurtherandfurtherawayfromsuffering.Whatdoyouthinkofthat?

A:That’sperfectlyfine.Toalleviatesufferingisaperfectlyfinemotivation,butideallyyouwon’trestcontentwithjustalittlebitofimprovement.It’snotaquestionoffocusingonwhichstageyou’reat,it’ssimplyrealizingthatthelesssufferingyoucause,thebetteritisforyouandforotherpeople—andifyou’rereallyattentiveandhonest,youcanlessensufferingtoalevelyouwouldn’thavedreamedpossible.

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DAYSEVEN : EVENING

MindfulnessofDhammasIII:TheFiveClinging-Aggregates

Forthepasttwodays,we’vebeentalkingaboutthefourthframeofreference.Sofar,we’vetalkedaboutthefournobletruths,thefivehindrances,thesevenfactorsforawakening,andthesixsensemedia.There’sonlyonelistremaining,whichisthelistofthefiveclinging-aggregates.Thisisthelistwherethepracticeofmindfulnessandtheteachingsonkammacometogetherinaprofoundway.

Thefiveaggregatesarethese:form,feeling,perception,fabrication,andconsciousness.Youmayfindthesetermsfamiliarbecausewe’vebeentalkingaboutthemmostoftheweek.Feeling,perception,andfabricationaretheactivitiesweusetotaketherawmaterialsfromourpastkammaandfixthemasfoodforconsciousness.Thatgivesusfouroftheaggregatesrightthere.

Formistheremainingone.Basically,itappliestoyourbody,butalsotoanyphysicalimpressionsatthefivesenses.

Nowthesefiveaggregatescovertherawmaterialfromthepast,buttheyalsoincludeourpresentactionsandtheresultsofourpresentactions.Inotherwords,theycoveralot.Inparticular,theyanalyzeourexperienceinawaythatallowsustoseehowwefeedonthings.

Thinkofwhenyou’rephysicallyhungry.Ontheonehand,there’syourbody,andontheotherhand,therearethepossiblethingsoutsidethatyoucouldeat.Allofthosecomeunderform.

Thenthere’sthefeelingofhungerandthefeelingoffullnessthatcomesafteryouhaveeaten.Thosecomeunderfeeling.

Thenthere’sperception.Thisappliestoyourperceptionofyourhunger,aswhenyourecognizeahungerforbread,ahungerforcheese,ahungerforsalt,ahungerforwater,whatever.Youlearnhowtorecognizewhatthehungerisandthenyoulookaroundtoseewhatkindoffoodwillfitthathunger.Forexample,whenyou’reayoungchildexploringtheworldaroundyou,oneofthefirstthingsyoudowhenyoufindsomethingnewistoputitinyourmouthtoseeifit’sfood.Andthisishowwegettheperceptionsof“food”and“not-food.”Allofthiscomesunderperception.

Fabricationcoversyourintentiontoeat,yourattentiontothedifferentthings

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aroundyouthatyoucouldeat,andalltheotherprocessesyouhavetofollowinordertotakerawfoodandmakeitedible:choppingit,cookingit,mixingitwithotherthings.

Andthenfinally,there’stheconsciousnessofallthesethings.Solookingatexperienceintermsofthefiveaggregateshelpsustofocusour

attentiononwhattheBuddhasaysisourfundamentalactivityasbeings:Beingshavetoeat.Thisishowtheycontinuetobe.Withouttakinginfood—physical,mental,andemotional—wecouldn’tmaintainouridentityasbeings.

NowtheBuddhawantsustoperceivethisfeedingassuffering,becauseonlywhenwegetpastthiskindofactivitycanwefindatruestateofhappiness.Butbecauseouridentityiscenteredonfeeding,thisperceptiongoesagainstthegrain.Wenormallyturnablindeyetothesufferingthatourfeedingcauses,largelybecausewecan’timaginenotfeeding;wedon’twanttolooktoocloselyattheharmwe’redoing.Wedon’teventhinkofwhatwe’redoingasfeeding.

Soalotofthetrainingliesinsensitizingourselvestowhatwe’redoingaswefeed,sothatwe’llbemoreinclinedtogivetheBuddhathebenefitofthedoubt—maybethereissomethingbetterthantheidentitywecreateoutoffeeding;maybethere’sanexperienceofhappinessthatdoesn’tneedtofeed.

Aswegothroughourpractice,oneofthepurposesofwhatwe’redoingistogetmoreandmoresensitivetotheseactivities.Infact,it’snecessarytoseethattheyareactivities.Whenweheartheword“aggregate,”itsoundslikeapileofgravel,butwehavetorealizethattheseareactivities,actionsthatwedo.TheBuddhadefinestheaggregatesasverbs:Wefeel,weperceive,wefabricate,andsoon.Andthequestionalwayswithanyactivityiswhetherit’sworthdoingornot.Aswe’redevelopingvirtue,concentration,anddiscernment,we’reusingtheseactivitiestoshapeourexperienceinamoreskillfulway.Infact,themoreskillfulwegetattheseactivities,themoreweunderstandthem.Thisiswhyyoucan’tletgoofanyclingingtotheseactivitiessimplybyknowingthatthey’resuffering.Youhavetoexplorethemfirstthroughyourownskills.

Thepracticeofconcentrationisaprimaryexample.Whenyou’repracticingconcentration,formwouldbebreath.Thefeelingwouldbethesenseofeasethatcomeswhenfocusingonthebreath.Perceptionwouldbethementalimagesyouholdinmindconcerningthebreaththathelpyoustaywiththebreath.Fabricationwouldcoverallofyouractivitiestomaketheconcentrationbetter:inotherwords,makingyourattentionstronger,makingyourintentionstronger,andmakingyourevaluationmoresubtle.Andthenfinally,consciousnessisawarenessofallofthesethings.

Inthisway,concentrationbecomesourfoodonthepath.Aswegetbetteratfabricatingthisformoffoodandwedevelopamoreappreciativetasteforit,we

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begintolookattheotherwaysthatwefeedonlifeandwecanseeareasinwhichtheyareharmful,waysthataresimplynotworththeeffort.Thisisoneofthewaysinwhichconcentrationhelpsustoletgoofveryunskillfulactivitiesthatwewouldotherwiseholdonto.

WhentheBuddhahasususethefiveclinging-aggregatesasaframeworkforestablishingmindfulness,themainfocusisatthepointinthepracticewhenwegetthemindinagoodstateofconcentrationandarereadytodevelopdiscernment.Andthisiswheretheemphasison“clinging”comesin.Youmayrememberthefourtypesofclinging,whichareclingingtosensuality,clingingtohabitsandpractices,clingingtoviews,andclingingtoatheoryaboutyourself-identity.

Now,thePāliwordfor“clinging,”upādāna,canalsomeanfeeding.Whatyoubegintorealizeasyourunderstandingofmeditationgrowsmoresubtleisthatyounotonlyfeedonyourpresentexperience,usingtheactivitiesoftheaggregates,butyouarealsofeedingontheactivitiesthatyoudotoshapethatexperience.Infact,that’swhereyoursenseofyourselfismostcentered.Youfeednotjustonfoodbutalsoonthewayyoufeed.Youclingtothewayyoufeed,andyouidentifyyourselfstronglyaroundit.

Oncethispointcomesintofocusinyourmeditation,youcanbegintotaketheclingingapart.Youbegintoseethatnomatterhowskillfullyyoushapeyourpresentexperience,you’reneverfinished.Youhavetokeepdoingitagainandagain.Thismaynotbedisturbingatthebeginning,especiallyasyou’regainingmasteryovertheconcentration,butatsomepointtherecomestherealizationthatthisisbecomingburdensome.Theworkwillneverend.Eventhoughyourmindcangaingoodstatesofconcentration,withasenseofease,asenseofpleasurethatcausesnoharm,it’snotgoodenough.Youwantsomethingbetterthanthat.

Thisiswhenyouturnintolookmoredeeply,andinparticularattheactoffabrication.Youseethatit’scomposedofactsofintentionandattention—andbecausethemindisgrowingmoreandmorequiet,youcannowseeverysubtleactsofintentionandattention.Yourattentionisalwaysdirectedtowhattodonext,whattodonext,whattodonext,whattodonext.Yourintentionatthatpointistofindsomethingthatgoesbeyondthis.Andtherecomesapointwhenyourealizethatyourchoicescomedowntoverysimpleones:eithertostayherewhereyou’refocusedortogofocussomeplaceelse.Butyoualsoseethateitherchoicewillinvolvestress.

Atthatmomentyoubegintorealizethatthere’sanotherchoice,whichisneitherherenorthere,andthatyoudon’thavetokeepaskingthequestion,whattodo,whattodo.Youabandonbothattentionandintention,andthat’sthemomentwhenthingsopenupinthemind.Thisiswherethefirstlevelofawakeningcanoccur.

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OneofthefirstthingsyourealizewhenyouexperiencetheresultofthislettinggoisthattheBuddhawasright.Therereallyisadimensionthatcanbeexperiencedthat’sdeathless,totallyoutsideofspaceandtime.There’snofabrication.Noneoftheaggregatesarethere,andyetthere’sstillanawareness—beyondthesenses,eventhesenseofthemind.Whenyoureturnfromthatstate,yourealizethattherewasnothingyoudidtocreateit.Thisisthepointthat’scalledtheendofkamma[§5].

Thisishowmindfulnesspracticeandissuesofkammacometogether,becausethislaststageofthepracticecorrespondstothethirdstageofmindfulnesspractice,whichthesuttasdescribeasfollows:

“Orhismindfulnessthat‘Thereisabody’…‘Therearefeelings’…‘Thereismind’…‘Therearementalqualities’ismaintained(simply)totheextentofknowledge&recollection.Andheremainsindependent,unsustainedby[notclingingto]anythingintheworld.”—DN22

Inotherwords,atthisstageyou’renotdoinganythingelsebeyondsimplyrememberingtonoticewhat’spresent.It’sonlyonthislevel,afteryou’vedonealltheworkofdevelopingtheskillsofthepath,thatyoucansimplybenotingwhatyou’vedeveloped.Thisisthelevelofmindfulnessthat’sonthevergeofawakening.

Rememberwhatwesaidtheotherdayaboutpointsofresonanceincomplexsystems—thepointswherethesystem,followingitsowninnerlaws,fallsapart.Inmathematicalterms,thishappenswhentheequationsdescribingtheworkingsofthesystemreachapointwhereoneofthemembersintheequationsgetsdividedbyzero.This,ofcourse,producesanundefinedresult,whichmeansthatifanobjectwithinthesystem—liketheMoon—strayedintoaresonancepoint,itwouldnolongerbedefinedbythecausalnetworkdeterminingthesystem.Itwouldbesetfree.

Inasimilarway,whenthemindisonthethirdlevelofmindfulnesspractice,it’sdoingonlyonething:rememberingtonotice.AndasAjaanLeeoncesaid,whenthemindisone,it’spossibletomakeitzero.Inotherwords,youcangofromonerepeatedintentiontozerointentioninthepresent,andwhenthere’szerointentioninthepresent—whichisnoteasy,butit’spossible—thereisnopresentexperience.Themindisfreedtoadimensionoutsideoftimeandspace.That’sthefirsttasteofawakening.

Sowe’vebeentalkingthisweekaboutmindfulnessandkamma,andfinallywe’vecometothispointwheremindfulnesspracticeandtheunderstandingofkammacomefullytogether.Actually,they’vebeenintertwinedallalong.Mindfulnessisamatterofrememberingtodothingsasskillfullyaspossible,andthemoreskillfulyoubecome,themoresensitiveyoubecome.Whenyouget

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sensitivetotheactivitiesofclingingandtheactivitiesoftheaggregates—seeingthembothasactivities,andseeingtheclingingassuffering—thisishowyoufulfillthedutywithregardtothefiveclinging-aggregates,which,becausetheyarethefirstnobletruth,istocomprehendthem.Tocomprehendmeanstoovercomeanypassionforthem.Whenyouabandonpassion,youletgoofclingingtothesethings,andyounolongerfabricatethem.Whenyoudon’tfabricatethem,youdon’thavetoputastoptothem.Theyceaseontheirown.

Whenwetalkabouttheissueofnot-selfandapplyittotheaggregates,rememberthatnot-selfisnotateachingonametaphysicalissue.It’smoreavaluejudgment—ajudgmentastowhat’sworthdoingandwhat’snot.Rememberthattheaggregatesareactions.Aslongasthey’rehelpfulonthepath,youengageinthem,youfeedonthem—inotherwords,youhavetoclingtothem.Butwhenyou’vereachedthepointwhenyoudon’thavetodoanythingmore,thenthere’snoadvantagetoholdingontothem.They’renotworthdoinganymore.That’swhenyouletgo.

Andasforwhat’sleftafterthathappens,neithertheterm“self”nor“not-self”applies,becausethosetermsareperceptions,andatthatpointperceptionnolongerservesapurpose.

Afterthefirststageofawakeningisreached,youreturntoyourexperienceofspaceandtime,butnowyourrelationshiptoitisdifferent.YounolongerdoubttheBuddha’steachings,younolongerbelievethattheaggregatesreallyareyou,andyounolongerclingtohabitualactions.Youseethatactionsareameanstoanend,andthebestactionsarethosethatcontinuedevelopingthepathuntilyou’vereachedtotalawakening.

Sothisishowtheteachingsonmindfulnessandkammacometogether.Whentheytakeyouallthewaytofullawakening,thenyounolongerneedthemforthesakeofyourownhappiness.Mindfulnesshasdoneitswork,yourkammahasbecomeasskillfulaspossible,andyoucometoadimensionwherethereisnomorekamma,nomoreduties,nothingmorethatyouneedtofeedonbecausethemindhasnomorehunger.Aslongasyou’restillalive,you’reactuallyinapositionwhereyoucanhelppeoplemoreeffectivelybecauseofthefactthatyou’renolongerembroiledintheneedtofeed.

Nowthismayseemveryfaraway,butfileitawayforyourmindfulnesstodrawon,becausewhenyou’refollowingthepath,sometimesit’sgoodtohaveamap.Whenyoureachanattainmentthatseemsinterestingorimportant,checkitagainstthemap.Ifthere’sstillanysenseofhunger,asenseofstressofanykind,evenverysubtle,thenyou’restillnotattheend.There’sstillmoretodo—becausewhentheBuddhataughtawakening,hetaughttotalfreedomfromallthesethings.Thismaymeanextrawork,butit’swellworththeeffort.Whenabsolutefreedomis

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possible,don’tyouwanttofindoutwhatit’slike?

Q:I’vecometomeditationtohelpmebeartheatrocitiesoftheworld.Whatisawakening?Isitamomentofconsciencewhenoneembracesallthesorrowsoftheworld,andinthatcasemeanshellotoallsorrowsorisitonthecontraryastateoftotalforgetfulnessandegotism,inthatcaseitwouldbehellotoguilt?So,whichisit?

A:Neither.Remembertheimageoffeeding.Ordinarily,wefeedontheworld,bothphysicallyandmentally,inordertogainhappinessandmaintainouridentityasbeings.Butwhenyougainfullawakening,themindnolongerneedstofeedbecauseitalreadyhasenoughintermsofitsownhappiness.Whenyou’vereachedthatstate,youcanengageintheworldwithouthavingtofeedonit.Youcanhelpthosewhomyoucanhelp,andyoudon’thavetosufferincaseswhereyoucan’thelp.Inthisway,you’reneitherembracingthesorrowsoftheworldnorareyourunningawayfromthem.Insteadyouhaveadifferentrelationshiptotheworldentirely.Youbringgiftstotheworldwithoutneedingtoaskanythingfromit.

Q:Aretheredifferentdegreesofawakening?A:Yes.Therearefourlevelsaltogether.Thefirstlevelisstream-entry,when

yougainyourfirstexperienceofthedeathless.Thisguaranteesthatyouwillberebornnomorethansevenmoretimes,andthatnoneofthoserebirthswilleverfallbelowthehumanlevel.Thesecondlevelisonce-returning,whichguaranteesthatyouwillreturnonlyoncemoretothehumanworldandthengainfullawakening.Thethirdlevelisnon-return,whichguaranteesthatyouwillneverreturntothisworld.Instead,youwillbereborninaveryhighlevelofheaven,oneoftheBrahmāworldscalledthePureAbodes,andgainfullawakeningthere.Thefourthlevelisarahantship,whichfreesyoufrombirthanddeathentirely.

Thedifferentlevelshavedifferentresultsbecausetheycutthroughdifferentlevelsofdefilement,calledfetters,thatbindyoutotheprocessesofbirthanddeath.Streamentrycutsthroughthefettersofself-identityviews,doubt,andattachmenttohabitsandpractices.Once-returnweakenspassion,aversion,anddelusion,butdoesn’tcutthroughthem.Non-returncutsthroughthefettersofsensualpassionandirritation.Arahantshipcutsthroughthefettersofpassionforform,passionforformlessness—thesetworefertopassionforthedifferentlevelsofjhāna—restlessness,conceit,andignorance.

Q:Oncethoselevelshavebeenattained,aretheyfullyattained?A:Finalawakeningistotallyattained,onceandforall.Asforthelowerlevelsof

awakening,mindfulnessisstillnottotal,sopeoplewhohaveattainedthoselevels

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canstillbereborn,andwhentheyarereborn,theyforgettheattainmenttheyhadbefore.Buttheyareguaranteedtore-attainitintheirnextlife.

Q:Whenweleavethislifeafterhavingwithacertainamountofdifficultyachievedacertaindegreeofawakening,whenwereturn,dowereturnwiththesamedegreeofawakeningafterhavingpursuedit,orisitnecessarytostartalloveragain?

A:Wedostartoveragain,butit’sgoingtobeeasierthenexttimearound.

Q:Whenaperson’senteredintothestream,thenwhenheisreborn,doesheforgetthefact?Isitthattheylosethepeaceofmindthattheyhad?

A:Yes.Theyalsoforgetthefactthattheyhadthatattainment,andtheycanalsobetrainedinwrongviews.Andtheycanbreaksomeoftheprecepts.ButwhentheycomeacrosstheDhamma,theyrealizethatthisiswhattheyreallybelievein.Andheorsheisguaranteedtohavethestream-entryexperienceagainatsomepointinthenextlife,andsowilldiscoverthatpeaceandthatsolidityofvirtuealloveragain.

Q:Isitpossibletohavefearofawakening?A:Yes,itispossibletohavefearofawakening.Usuallyit’samatterofyour

defilements.Theydon’twantyoutobeawakened.There’salsofearofabandoningyoursenseofwhoyouare,whichiswhytheBuddhahasyoufocusnotonwhatyouarebutonwhatyou’redoing.Whenyoufocusonyouractions,thenthefearofawakeninggetsweakerbecauseyouseemoreandmoreclearlythatyouractionsarecausingsuffering,butifyoumakethemmoreskillfulthesufferinggoesdown.Asyoukeeppursuingtheissueofskillfulactionsingreaterprecision,yourownconcernaboutwhatyouaregoesdownaswell.Andthatweakensyourfearofawakening.

Q:Canoneattainawakeningwithoutpracticingmeditation?A:No.

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DAYEIGHT : MORNING

Kamma&MindfulnessTogetherMay24,2015

Lastnightwetalkedaboutawakeningandthelaststagesofthepathleadingthere.Thepurposewastogiveyouageneralideaofwherethepathisgoingandtogiverisetoaskillfuldesiretofollowthepath.

However,whenevertalkingaboutawakening,therearealwaystwodangers.Thefirstdangeristhinkingthatawakeningissofarawaythatyougiveupanyhopeofattainingit.Theotherdangercomesfromthefactthattherearemanystagesofconcentrationthatsoundverysimilartoawakening,andifyouattainoneofthoseyoumaythinkthatyou’veattainedawakeningwheninfactyouhaven’t.You’restillstuckinafabricatedstate.

Inbothcases,thedangerliesingivingupyourpursuitofbeingmoreskillfulinyouractions.Thepathtotheendofsufferingexists,butyoustoporturnaround.

Onewaytoavoidthesedangersbeginswithhavingarightunderstandingofbothkammaandmindfulness.RememberthattheimportantprincipleunderlyingkammaisbasedonthecausalpatternthattheBuddhadiscoveredduringhisownawakening:thatourpresentexperienceiscomposedoftheresultsofpastactions,ourpresentactions—inparticular,ourpresentintentions—andtheresultsofourpresentintentions.Healsorealizedthatthefactofhavingapresentexperiencecomesfromourpresentkamma.Withoutpresentintentions,theresultsofpastactions—and,ofcourse,theresultofpresentintentions—wouldn’tappearinourexperience.Thisisbecause,asheexplainedindependentco-arising,ourexperienceofourpresentintentionscomespriortoourexperienceofthepastkammaknownthroughthesenses.

Someofthelessonstobedrawnfromthisarethatwearefreetomakechoicesinthepresent,buttherearealsopatternsthatwecanlearnfrom.Inotherwords,bypayingcarefulattentiontoourchoicesandtheirresults,wecanlearnfromthemtobecomemoreandmoreskillfulinouractionsnowandintothefuture.

Anotherlessonisthatultimatefreedomliesrightherenexttoourfreedomofchoice.Sothemoreattentionwepaytoourchoices,thecloserwegettoultimatefreedom.

Thisiswherethepracticeofmindfulnesscomesin.Rememberthatmindfulness

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isnotsimplybeingawareofthepresentorsimplyacceptingwhat’shappening.Itactuallyinvolvesthreequalities.First,payattentionrightheretoyouractionsandresults:That’salertness.Second,maintainthewhole-heartedintentiontomakechoicesthataremoreandmoreskillful:That’sardency.Thenkeepallofthisinmind,rememberingthatit’salwayspossibletolearnfromyourmistakes—andfromthethingsyou’vedonewell—whichenablesyoutoactmoreskillfullyonintothefuture.Keepingthisinmindismindfulness.

Ifyoufollowtheseunderstandingsofkammaandmindfulnessandapplythemtothepracticeofthenobleeightfoldpath,youwillbecomemoreandmoresensitivetoyouractions,andmoreandmoresensitivetotheprocessoffabricationinthepresentmoment.Inparticular,asyouobservethepreceptsandpracticerightconcentration,youincreaseyoursensitivitysothatifanyspaciousstatearisesinyourpractice,youwillbemorelikelytoseewhetherit’sfabricated.Thishelpstoprotectyoufromthatseconddanger,ofover-estimatingyourattainment.

Asforthefirstdanger,eventhoughyoumaynotreachawakeninganytimesoon,ifyoukeepthisunderstandingofkammaandmindfulnessinmindandapplyittoyouractions,yourlifebecomesaprogressivelybetterlife.Youlearntodelightinabandoningunskillfulqualitiesandtodelightindevelopingskillfulqualities.RightthereyoupossesswhattheBuddhacalledoneofthevaluesofthenobleones.Youbecomelessharmfultoyourselfandothers.

Thisteachingisalsoempowering:Yourealizeyouhavethepowertomakeskillfulchangesinyourlife,andtheabilitytosufferlessandlessfromwhatyoucannotchange.Thesenseofselfthatyoudeveloparounddoingthisbecomesahealthysenseofself:onethatdevelopsaroundthewillingnessalwaystolearn.Aslongasyouneedasenseofself,thisisagoodonetohave.

Infollowingtheseteachings,youalsodevelopwhattheBuddhacalledthesevennobletreasures.Theseareformsofwealththatdon’ttakeanythingawayfromanyoneelseandplacenoburdenontheworld.Theyaretreasuresthatsupportyouinthislifetimeandalsoonintoyournextlives.

First,youdevelopasenseofconvictionthatyouractionsreallydomakeadifference,andthereforeitreallyisimportanttobeverycarefulaboutthem.

Second,youdevelopyourvirtue,whichbasicallymeansavoidinganyactionthatyouknowwouldbeharmful.Thisisatypeofprotection.Ifyouhavenotharmedothers,thennoharmwillcometoyou.Whenyoulookbackonyourownactions,there’snothingtoregret.Thisallowsyoutoopenyourmindmore,and,aswenotedtheotherday,ifthere’snoreasonforregret,it’seasiertobemindfulbecausemoreofyourmemoryisopenandavailabletoyou.Therearenowallshidingthingsaway.

Third,youdevelopaveryhealthysenseofshame,whichmeansthat,atthe

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thoughtofdoingsomethingunskillful,youwouldfeelashamedtodoit.Thisalsomeansthatifyourealizeyou’vedonesomethingunskillfulinthepast,youtrynottosufferremorseforit.Yourealizethatweallmakemistakesandthebestthing,whenyourecognizeamistake,istolearnfromitsoasnottorepeatit.That’sthemostthatcanbeexpectedofahumanbeing.That’sthethirdnobletreasure.

Thefourthnobletreasureisasenseofcompunction.Thismeansthatifyoulookatanactionandseethatitwouldhaveharmfulconsequences,youtakethatfactseriously.Youdoyourbesttoavoidanyharmfullong-termconsequences.Agoodtestforthinkingaboutthelongtermisthis:Askyourself,“Supposeonmydeathbed,IlookbackonmylifeandIthinkaboutthechoicesI’mmakingrightnow.WhatwouldIliketolookbackonasthechoiceImade?”That’llgiveyouagoodguideastowhatwouldbeaskillfulcourseofaction.That’sthefourthnobletreasure.

Thefifthnobletreasureislearning,especiallylearningtheDhamma.TrytoreadasmuchgoodDhammaasyoucan,listentogoodDhamma,trytoassociatewithpeoplewhoembodythegoodDhammaintheiractions.Then,whenthelessonsyoulearnfromthesethingsareappropriateforanydifficultsituationthatcomesupinyourlife,theywillcomerushingtoyouraid.Inmyowncase,theyearafterAjaanFuangdied,therewasalotofdisturbanceinthemonastery.Eveninmonasteries,theyhavepowerstruggles.AndasIwasdealingwithmanydifficultsituations,someofthethingsthatAjaanFuangsaidcametomindandgavegoodguidanceastowhattodo.Sointhisway,learningisatreasurebecauseithelpsyoufigureoutwhattodoincaseswhereotherwiseyouwouldfeellost.That’sthefifthnobletreasure.

Thesixthnobletreasureisgenerosity.Ifyoulearntobegenerous,ontheonehandyourownmindbecomesbroaderandsoyouhavealargermindtolivein.It’slikelivinginalargehouse.Everywhereyoulookaround,there’sspace.Ifyou’renotgenerous,it’slikelivinginanarrowhouse.Ontheotherhand,thefactthatyou’regenerousalsohelpsinyoursociallife.Ithelpstobreakdownboundariesbetweenyouandthepeoplearoundyou,andmakessociallifealotmorecongenial.That’sthesixthnobletreasure.

Theseventhisdiscernment,whichisyourabilitytodistinguishwhatisskillfulfromwhatisnot.Youtakewhatyou’velearnedfromtheDhammaonthisissueandapplyittoyouractions,andovertimeyoubecomemoreandmoreabletodistinguishthesethingsonyourown.Thatwayyourowndiscernmentbecomesmorereliable.Whereveryougo,youcandependonyourowndiscernmenttoseeyouthroughanydifficulties.AjaanLeemadeacomparison.Ofthesenobletreasures,hesaid,thislastisthemostimportant.Ifyouhavediscernment,thenevenifallyouhaveisamachete,youcansetyourselfupinlife.

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Soaswepaymoreandmoreattentiontoouractions,beingmindfulofthelessonswe’velearnedfromthemaswefollowthepathofvirtue,concentration,anddiscernment,wedevelopmoreandmoreourabilitytolightentheloadofsufferinginourlives.Ofallthetreasuresthatexistintheworld,thisabilityisthemostvaluable.

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Readings:Kamma§1.“Thisisthewayleadingtodiscernment:whenvisitingacontemplativeor

brahman,toask:‘Whatisskillful,venerablesir?Whatisunskillful?Whatisblameworthy?Whatisblameless?Whatshouldbecultivated?Whatshouldnotbecultivated?What,whenIdoit,willbeformylong-termharm&suffering?Orwhat,whenIdoit,willbeformylong-termwelfare&happiness?’”—MN135

§2.Mundanerightview:“Thereiswhatisgiven,whatisoffered,whatissacrificed.Therearefruits&resultsofgood&badactions.Thereisthisworld&thenextworld.Thereismother&father.Therearespontaneouslyrebornbeings;therearecontemplatives&brahmanswho,faringrightly&practicingrightly,proclaimthisworld&thenextafterhavingdirectlyknown&realizeditforthemselves.”—MN117

Transcendentrightview:“Knowledgewithreferencetostress,knowledgewithreferencetotheoriginationofstress,knowledgewithreferencetothecessationofstress,knowledgewithreferencetothewayofpracticeleadingtothecessationofstress.”—MN141

§3.AtthattimeVen.Rāhula[theBuddha’ssonwho,accordingtotheCommentary,wassevenatthetime]wasstayingattheMangoStone.ThentheBlessedOne,emergingfromhisseclusioninthelateafternoon,wenttowhereVen.RāhulawasstayingattheMangoStone.Ven.Rāhulasawhimcomingfromafarand,onseeinghim,setoutaseat&waterforwashingthefeet.TheBlessedOnesatdownontheseatsetoutand,havingsatdown,washedhisfeet.Ven.Rāhula,bowingdowntotheBlessedOne,sattooneside.

ThentheBlessedOne,havingleftalittlebitoftheremainingwaterinthewaterdipper,saidtoVen.Rāhula,“Rāhula,doyouseethislittlebitofremainingwaterleftinthewaterdipper?”

“Yessir.”“That’showlittleofacontemplativethereisinanyonewhofeelsnoshameat

tellingadeliberatelie.”Havingtossedawaythelittlebitofremainingwater,theBlessedOnesaidto

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Ven.Rāhula,“Rāhula,doyouseehowthislittlebitofremainingwateristossedaway?”

“Yes,sir.”“Rāhula,whateverthereisofacontemplativeinanyonewhofeelsnoshameat

tellingadeliberatelieistossedawayjustlikethat.”Havingturnedthewaterdipperupsidedown,theBlessedOnesaidtoVen.

Rāhula,“Rāhula,doyouseehowthiswaterdipperisturnedupsidedown?”“Yes,sir.”“Rāhula,whateverthereisofacontemplativeinanyonewhofeelsnoshameat

tellingadeliberatelieisturnedupsidedownjustlikethat.”Havingturnedthewaterdipperright-sideup,theBlessedOnesaidtoVen.

Rāhula,“Rāhula,doyouseehowempty&hollowthiswaterdipperis?”“Yes,sir.”“Rāhula,whateverthereisofacontemplativeinanyonewhofeelsnoshameat

tellingadeliberatelieisempty&hollowjustlikethat.“Rāhula,it’slikearoyalelephant:immense,pedigreed,accustomedtobattles,

itstuskslikechariotpoles.Havinggoneintobattle,itusesitsforefeet&hindfeet,itsforequarters&hindquarters,itshead&ears&tusks&tail,butwillsimplyholdbackitstrunk.Theelephanttrainernoticesthatandthinks,‘Thisroyalelephanthasnotgivenupitslifetotheking.’Butwhentheroyalelephant…havinggoneintobattle,usesitsforefeet&hindfeet,itsforequarters&hindquarters,itshead&ears&tusks&tail&histrunk,thetrainernoticesthatandthinks,‘Thisroyalelephanthasgivenupitslifetotheking.Thereisnothingitwillnotdo.’

“Inthesameway,Rāhula,whenanyonefeelsnoshameintellingadeliberatelie,thereisnoevil,Itellyou,hewillnotdo.Thus,Rāhula,youshouldtrainyourself,‘Iwillnottelladeliberatelieeveninjest.’

“Whatdoyouthink,Rāhula:Whatisamirrorfor?”“Forreflection,sir.”“Inthesameway,Rāhula,bodilyactions,verbalactions,&mentalactionsareto

bedonewithrepeatedreflection.“Wheneveryouwanttoperformabodilyaction,youshouldreflectonit:‘This

bodilyactionIwanttoperform—woulditleadtoself-affliction,totheafflictionofothers,ortoboth?Isitanunskillfulbodilyaction,withpainfulconsequences,painfulresults?’If,onreflection,youknowthatitwouldleadtoself-affliction,totheafflictionofothers,ortoboth;itwouldbeanunskillfulbodilyactionwithpainfulconsequences,painfulresults,thenanybodilyactionofthatsortisabsolutelyunfitforyoutodo.Butifonreflectionyouknowthatitwouldnotcauseaffliction…itwouldbeaskillfulbodilyactionwithhappyconsequences,happy

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results,thenanybodilyactionofthatsortisfitforyoutodo.[Similarlywithverbalactions&mentalactions.]

“Whileyouareperformingabodilyaction,youshouldreflectonit:‘ThisbodilyactionIamdoing—isitleadingtoself-affliction,totheafflictionofothers,ortoboth?Isitanunskillfulbodilyaction,withpainfulconsequences,painfulresults?’If,onreflection,youknowthatitisleadingtoself-affliction,toafflictionofothers,orboth…youshouldgiveitup.Butifonreflectionyouknowthatitisnot…youmaycontinuewithit.[Similarlywithverbalactions&mentalactions.]

“Havingperformedabodilyaction,youshouldreflectonit.…If,onreflection,youknowthatitledtoself-affliction,totheafflictionofothers,ortoboth;itwasanunskillfulbodilyactionwithpainfulconsequences,painfulresults,thenyoushouldconfessit,revealit,layitopentotheTeacherortoaknowledgeablecompanionintheholylife.Havingconfessedit…youshouldexerciserestraintinthefuture.Butifonreflectionyouknowthatitdidnotleadtoaffliction…itwasaskillfulbodilyactionwithhappyconsequences,happyresults,thenyoushouldstaymentallyrefreshed&joyful,trainingday&nightinskillfulmentalqualities.[Similarlywithverbalactions.]

“Havingperformedamentalaction,youshouldreflectonit.…If,onreflection,youknowthatitledtoself-affliction,totheafflictionofothers,ortoboth;itwasanunskillfulmentalactionwithpainfulconsequences,painfulresults,thenyoushouldfeelhorrified,humiliated,&disgustedwithit.Feelinghorrified…youshouldexerciserestraintinthefuture.Butifonreflectionyouknowthatitdidnotleadtoaffliction…itwasaskillfulmentalactionwithhappyconsequences,happyresults,thenyoushouldstaymentallyrefreshed&joyful,trainingday&nightinskillfulmentalqualities.

“Rāhula,allthecontemplatives&brahmansinthecourseofthepastwhopurifiedtheirbodilyactions,verbalactions,&mentalactions,diditthroughrepeatedreflectionontheirbodilyactions,verbalactions,&mentalactionsinjustthisway.

“Allthecontemplatives&brahmansinthecourseofthefuture.…Allthecontemplatives&brahmansatpresentwhopurifytheirbodilyactions,verbalactions,&mentalactions,doitthroughrepeatedreflectionontheirbodilyactions,verbalactions,&mentalactionsinjustthisway.

“So,Rāhula,youshouldtrainyourself:‘Iwillpurifymybodilyactions…myverbalactions…mymentalactionsthroughrepeatedreflection.’That’showyoushouldtrainyourself.”

ThatiswhattheBlessedOnesaid.Gratified,Ven.RāhuladelightedintheBlessedOne’swords.—MN61

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§4.“Intention,Itellyou,iskamma.Intending,onedoeskammabywayofbody,speech,&intellect.

“Andwhatisthecausebywhichkammacomesintoplay?Contact.…“Andwhatisthediversityinkamma?Thereiskammatobeexperiencedinhell,

kammatobeexperiencedintherealmofcommonanimals,kammatobeexperiencedintherealmofthehungryshades,kammatobeexperiencedinthehumanworld,kammatobeexperiencedintheheavenlyworlds.[IntheBuddhistcosmology,sojournsinhellorinheaven,asintheotherrealms,arenoteternal.Aftertheforceofone’skammaleadingtorebirthinthoselevelshaswornout,oneisrebornelsewhere.]…

“Andwhatistheresultofkamma?Theresultofkammaisofthreesorts,Itellyou:thatwhicharisesrighthere&now,thatwhichariseslater[inthislifetime],andthatwhicharisesfollowingthat.…

“Andwhatisthecessationofkamma?Fromthecessationofcontactisthecessationofkamma;andjustthisnobleeightfoldpath…isthepathofpracticeleadingtothecessationofkamma.

“Nowwhenadiscipleofthenobleonesdiscernskammainthisway,thecausebywhichkammacomesintoplayinthisway,thediversityofkammainthisway,theresultofkammainthisway,thecessationofkammainthisway,&thepathofpracticeleadingtothecessationofkammainthisway,thenhediscernsthispenetrativeholylifeasthecessationofkamma.”—AN6:63

§5.“Monks,thesefourtypesofkammahavebeendirectlyknown,verified,&announcedbyme.Whichfour?Thereiskammathatisdarkwithdarkresult.Thereiskammathatisbrightwithbrightresult.Thereiskammathatisdark&brightwithdark&brightresult.Thereiskammathatisneitherdarknorbrightwithneitherdarknorbrightresult,leadingtotheendingofkamma.

“Andwhatiskammathatisdarkwithdarkresult?Thereisthecasewhereacertainpersonfabricatesaninjuriousbodilyfabrication,fabricatesaninjuriousverbalfabrication,fabricatesaninjuriousmentalfabrication.Havingfabricatedaninjuriousbodilyfabrication,havingfabricatedaninjuriousverbalfabrication,havingfabricatedaninjuriousmentalfabrication,herearisesinaninjuriousworld.Onrearisinginaninjuriousworld,heistheretouchedbyinjuriouscontacts.Touchedbyinjuriouscontacts,heexperiencesfeelingsthatareexclusivelypainful,likethoseofthebeingsinhell.Thisiscalledkammathatisdarkwithdarkresult.

“Andwhatiskammathatisbrightwithbrightresult?Thereisthecasewhereacertainpersonfabricatesanon-injuriousbodilyfabrication…anon-injuriousverbalfabrication…anon-injuriousmentalfabrication.…Herearisesinanon-injuriousworld.…Thereheistouchedbynon-injuriouscontacts.…He

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experiencesfeelingsthatareexclusivelypleasant,likethoseoftheBeautifulBlackDevas.Thisiscalledkammathatisbrightwithbrightresult.

“Andwhatiskammathatisdark&brightwithdark&brightresult?Thereisthecasewhereacertainpersonfabricatesabodilyfabricationthatisinjurious&non-injurious…averbalfabricationthatisinjurious&non-injurious…amentalfabricationthatisinjurious&non-injurious.…Herearisesinaninjurious&non-injuriousworld.…Thereheistouchedbyinjurious&non-injuriouscontacts.…Heexperiencesinjurious&non-injuriousfeelings,pleasuremingledwithpain,likethoseofhumanbeings,somedevas,andsomebeingsinthelowerrealms.Thisiscalledkammathatisdark&brightwithdark&brightresult.

“Andwhatiskammathatisneitherdarknorbrightwithneitherdarknorbrightresult,leadingtotheendingofkamma?Rightview,rightresolve,rightspeech,rightaction,rightlivelihood,righteffort,rightmindfulness,rightconcentration.Thisiscalledkammathatisneitherdarknorbrightwithneitherdarknorbrightresult,leadingtotheendingofkamma.

“These,monks,arethefourtypesofkammadirectlyknown,verified,&announcedbyme.”—AN4:237

§6.“Havingapproachedthecontemplatives&brahmanswhoholdthat…whateverapersonexperiences—pleasant,painful,orneitherpleasantnorpainful—isallcausedbywhatwasdoneinthepast,Isaidtothem:‘Isittruethatyouholdthat…whateverapersonexperiences…isallcausedbywhatwasdoneinthepast?’…Theyadmitted,‘Yes.’ThenIsaidtothem,‘Theninthatcase,apersonisakilleroflivingbeingsbecauseofwhatwasdoneinthepast.Apersonisathief…unchaste…aliar…adivisivespeaker…anabusivespeaker…anidlechatterer…covetous…malevolent…aholderofwrongviewsbecauseofwhatwasdoneinthepast.’Whenonefallsbackonwhatwasdoneinthepastasbeingessential,monks,thereisnodesire,noeffort[atthethought],‘Thisshouldbedone.Thisshouldn’tbedone.’Whenonecan’tpindownasatruthorrealitywhatshould&shouldn’tbedone,onedwellsbewildered&unprotected.Onecannotrighteouslyrefertooneselfasacontemplative.”—AN3:62

§7.“Whenthisis,thatis.Fromthearisingofthiscomesthearisingofthat.Whenthisisn’t,thatisn’t.Fromthestoppingofthiscomesthestoppingofthat.”—AN10:92

§8.“Fromignoranceasarequisiteconditioncomefabrications.“Fromfabricationsasarequisiteconditioncomesconsciousness.“Fromconsciousnessasarequisiteconditioncomesname-&-form.

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“Fromname-&-formasarequisiteconditioncomethesixsensemedia.“Fromthesixsensemediaasarequisiteconditioncomescontact.“Fromcontactasarequisiteconditioncomesfeeling.“Fromfeelingasarequisiteconditioncomescraving.“Fromcravingasarequisiteconditioncomesclinging/sustenance.“Fromclinging/sustenanceasarequisiteconditioncomesbecoming.“Frombecomingasarequisiteconditioncomesbirth.“Frombirthasarequisitecondition,thenaging&death,sorrow,lamentation,

pain,distress,&despaircomeintoplay.Suchistheoriginationofthisentiremassofstress&suffering.…

“Andwhatisname-&-form?Feeling,perception,intention,contact,&attention:Thisiscalledname.Thefourgreatelements&theformdependentonthefourgreatelements:Thisiscalledform.Thisname&thisformarecalledname-&-form…

“Andwhatarefabrications?Thesethreearefabrications:bodilyfabrications,verbalfabrications,mentalfabrications.Thesearecalledfabrications.

“Andwhatisignorance?Notknowingstress,notknowingtheoriginationofstress,notknowingthecessationofstress,notknowingthewayofpracticeleadingtothecessationofstress:Thisiscalledignorance.

“Nowfromtheremainderlessfading&cessationofthatveryignorancecomesthecessationoffabrications…thecessationofconsciousness…thecessationofname-&-form…thecessationofthesixsensemedia…thecessationofcontact…thecessationoffeeling…thecessationofcraving…thecessationofclinging/sustenance…thecessationofbecoming…thecessationofbirth.Fromthecessationofbirth,thenaging&death,sorrow,lamentation,pain,distress,&despairallcease.Suchisthecessationofthisentiremassofstress&suffering.”

{“Andwhatisthewaytothecessationofignorance?Justthisnobleeightfoldpath.”}—SN12:2{MN9}

§9.“Whatisoldkamma?Theeyeistobeseenasoldkamma,fabricated&willed,capableofbeingfelt.Theear…Thenose…Thetongue…Thebody…Theintellectistobeseenasoldkamma,fabricated&willed,capableofbeingfelt.Thisiscalledoldkamma.

“Andwhatisnewkamma?Whateverkammaonedoesnowwiththebody,withspeech,orwiththeintellect.Thisiscallednewkamma.

“Andwhatisthecessationofkamma?Whoevertouchesthereleasethatcomesfromthecessationofbodilykamma,verbalkamma,&mentalkamma.Thatis

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calledthecessationofkamma.“Andwhatisthepathofpracticeleadingtothecessationofkamma?Justthis

nobleeightfoldpath:rightview,rightresolve,rightspeech,rightaction,rightlivelihood,righteffort,rightmindfulness,rightconcentration.Thisiscalledthepathofpracticeleadingtothecessationofkamma.”—SN35:145

§10.Moliyasivaka:“Therearesomecontemplatives&brahmanswhoareofthisdoctrine,thisview:‘Whateveranindividualfeels—pleasure,pain,neither-pleasure-nor-pain—isentirelycausedbywhatwasdonebefore.’NowwhatdoesMasterGotamasaytothat?”

TheBuddha:“Therearecaseswheresomefeelingsarisebasedonbile[i.e.,diseasesandpainsthatcomefromamalfunctioninggallbladder].Youyourselfshouldknowhowsomefeelingsarisebasedonbile.Eventheworldisagreedonhowsomefeelingsarisebasedonbile.Soanycontemplatives&brahmanswhoareofthedoctrine&viewthatwhateveranindividualfeels—pleasure,pain,neither-pleasure-nor-pain—isentirelycausedbywhatwasdonebefore—slippastwhattheythemselvesknow,slippastwhatisagreedonbytheworld.ThereforeIsaythatthosecontemplatives&brahmansarewrong.

“Therearecaseswheresomefeelingsarisebasedonphlegm…basedoninternalwinds…basedonacombinationofbodilyhumors…fromthechangeoftheseasons…fromuneven[‘out-of-tune’]careofthebody…fromattacks…fromtheresultofkamma.Youyourselfshouldknowhowsomefeelingsarisefromtheresultofkamma.Eventheworldisagreedonhowsomefeelingsarisefromtheresultofkamma.Soanycontemplatives&brahmanswhoareofthedoctrine&viewthatwhateveranindividualfeels—pleasure,pain,neitherpleasure-nor-pain—isentirelycausedbywhatwasdonebefore—slippastwhattheythemselvesknow,slippastwhatisagreedonbytheworld.ThereforeIsaythatthosecontemplatives&brahmansarewrong.”—SN36:21

§11.Therearethesefourinconceivablesthatarenottobeconjecturedabout,thatwouldbringmadness&vexationtoanyonewhoconjecturedaboutthem.Whichfour?

“TheBuddha-rangeoftheBuddhas[i.e.,therangeofpowersaBuddhadevelopsasaresultofbecomingaBuddha]isaninconceivablethatisnottobeconjecturedabout,thatwouldbringmadness&vexationtoanyonewhoconjecturedaboutit.

“Thejhāna-rangeofapersoninjhāna[i.e.,therangeofpowersthatonemayobtainwhileabsorbedinjhāna].…

“The[preciseworkingoutofthe]resultsofkamma.…

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“Conjectureabout[theorigin,etc.,of]theworldisaninconceivablethatisnottobeconjecturedabout,thatwouldbringmadness&vexationtoanyonewhoconjecturedaboutit.”—AN4:77

§12.“Thereare,headman,somecontemplatives&brahmanswhoholdadoctrine&viewlikethis:‘Allthosewhokilllivingbeingsexperiencepain&distressinthehere-&-now.Allthosewhotakewhatisnotgiven…whoengageinillicitsex…whotellliesexperiencepain&distressinthehere-&-now.’

“Nowthereisthecasewhereacertainpersonisseengarlanded&adorned,freshlybathed&groomed,withhair&beardtrimmed,enjoyingthesensualitiesofwomenasifhewereaking.Theyaskabouthim:‘Mygoodman,whathasthismandonethathehasbeengarlanded&adorned…asifhewereaking?’Theyanswer:‘Mygoodman,thismanattackedtheking’senemyandtookhislife.Theking,gratifiedwithhim,rewardedhim.Thatiswhyheisgarlanded&adorned…asifhewereaking.’

“Thenthereisthecasewhereacertainpersonisseenboundwithastoutropewithhisarmspinnedtightlyagainsthisback,hisheadshavedbald,marchedtoaharsh-soundingdrumfromstreettostreet,crossroadstocrossroads,evictedthroughthesouthgate,andbeheadedtothesouthofthecity.Theyaskabouthim:‘Mygoodman,whathasthismandonethatheisboundwithastoutrope…andbeheadedtothesouthofthecity?’Theyanswer:‘Mygoodman,thisman,anenemyoftheking,hastakenthelifeofamanorawoman.Thatiswhytherulers,havinghadhimseized,inflictedsuchapunishmentuponhim.’

[TheBuddhathencitessimilarcaseswheresomepeoplearerewardedforstealing,engaginginillicitsex,andlying,whereasotherpeoplearepunished.]

“Now,whatdoyouthink,headman:Haveyoueverseenorheardofsuchacase?”

“Ihaveseenthis,lord,haveheardofit,andwillhearofit[againinthefuture].”“So,headman,whenthosecontemplatives&brahmanswhoholdadoctrine&

viewlikethissay:‘Allthosewhokilllivingbeings[etc.]experiencepain&distressinthehere-&-now,’dotheyspeaktruthfullyorfalsely?”

”Falsely,lord.”“Andthosewhobabbleemptyfalsehood:Aretheymoralorimmoral?”“Immoral,lord.”“Andthosewhoareimmoralandofevilcharacter:Aretheypracticingwrongly

orrightly?””Wrongly,lord.”“Andthosewhoarepracticingwrongly:Dotheyholdwrongvieworright

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view?””Wrongview,lord.”“Andisitpropertoplaceconfidenceinthosewhoholdwrongview?”“No,lord.”—SN42:13

§13.“Therearefourkindsofpersontobefoundintheworld.Whichfour?Thereisthecasewhereacertainpersontakeslife,takeswhatisnotgiven[steals],engagesinillicitsex,lies,speaksdivisively,speaksabusively,engagesinidlechatter;iscovetous,malevolent,&holdswrongviews.Onthebreak-upofthebody,afterdeath,hereappearsintheplaneofdeprivation,thebaddestination,thelowerrealms,inhell.

“Butthereisalsothecasewhereacertainpersontakeslife…holdswrongviews[yet],onthebreak-upofthebody,afterdeath,hereappearsinthegooddestinations,intheheavenlyworld.

“Andthereisthecasewhereacertainpersonabstainsfromtakinglife,abstainsfromtakingwhatisnotgiven…isnotcovetous,notmalevolent,&holdsrightviews.Onthebreak-upofthebody,afterdeath,hereappearsinthegooddestinations,intheheavenlyworld.

“Butthereisalsothecasewhereacertainpersonabstainsfromtakinglife,abstainsfromtakingwhatisnotgiven…isnotcovetous,notmalevolent,&holdsrightviews[yet],onthebreak-upofthebody,afterdeath,hereappearsintheplaneofdeprivation,thebaddestination,thelowerrealms,inhell.…

“Inthecaseofthepersonwhotakeslife…[yet]onthebreak-upofthebody,afterdeath,reappearsinthegooddestinations,intheheavenlyworld:eitherearlierheperformedfinekammathatistobefeltaspleasant,orlaterheperformedfinekammathatistobefeltaspleasant,oratthetimeofdeathheadopted&carriedoutrightviews.Becauseofthat,onthebreak-upofthebody,afterdeath,hereappearsinthegooddestinations,intheheavenlyworld.Butasfortheresultsoftakinglife…holdingwrongviews,hewillfeelthemeitherrighthere&now,orlater[inthislifetime],orfollowingthat.…

“Inthecaseofthepersonwhoabstainsfromtakinglife…[yet]onthebreak-upofthebody,afterdeath,reappearsintheplaneofdeprivation,thebaddestination,thelowerrealms,inhell:eitherearlierheperformedevilkammathatistobefeltaspainful,orlaterheperformedevilkammathatistobefeltaspainful,oratthetimeofdeathheadopted&carriedoutwrongviews.Becauseofthat,onthebreak-upofthebody,afterdeath,hereappearsintheplaneofdeprivation,thebaddestination,thelowerrealms,inhell.Butasfortheresultsofabstainingfromtakinglife…holdingrightviews,hewillfeelthemeitherrighthere&now,orlater[inthis

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lifetime],orfollowingthat.”—MN136

§14.“Monks,foranyonewhosays,‘Inwhateverwayapersonmakeskamma,thatishowitisexperienced,’thereisnolivingoftheholylife,thereisnoopportunityfortherightendingofstress.Butforanyonewhosays,‘Whenapersonmakeskammatobefeltinsuch&suchaway,thatishowitsresultisexperienced,’thereisthelivingoftheholylife,thereistheopportunityfortherightendingofstress.

“Thereisthecasewhereatriflingevildeeddonebyacertainindividualtakeshimtohell.Thereisthecasewheretheverysamesortoftriflingdeeddonebyanotherindividualisexperiencedinthehere&now,andforthemostpartbarelyappearsforamoment.

“Now,atriflingevildeeddonebywhatsortofindividualtakeshimtohell?Thereisthecasewhereacertainindividualisundevelopedin[contemplating]thebody,undevelopedinvirtue,undevelopedinmind,undevelopedindiscernment:restricted,small-hearted,dwellingwithsuffering.Atriflingevildeeddonebythissortofindividualtakeshimtohell.

“Now,atriflingevildeeddonebywhatsortofindividualisexperiencedinthehere&now,andforthemostpartbarelyappearsforamoment?Thereisthecasewhereacertainindividualisdevelopedin[contemplating]thebody,developedinvirtue,developedinmind,developedindiscernment:unrestricted,large-hearted,dwellingwiththeunlimited.Atriflingevildeeddonebythissortofindividualisexperiencedinthehere&now,andforthemostpartbarelyappearsforamoment.

“Supposethatamanweretodropalumpofsaltintoasmallamountofwaterinacup.Whatdoyouthink?Wouldthewaterinthecupbecomesaltybecauseofthelumpofsalt,andunfittodrink?”

“Yes,lord.…”“NowsupposethatamanweretodropalumpofsaltintotheRiverGanges.

Whatdoyouthink?WouldthewaterintheRiverGangesbecomesaltybecauseofthelumpofsalt,andunfittodrink?”

“No,lord.…”“Inthesameway,thereisthecasewhereatriflingevildeeddonebyone

individual[thefirst]takeshimtohell;andthereisthecasewheretheverysamesortoftriflingdeeddonebytheotherindividualisexperiencedinthehere&now,andforthemostpartbarelyappearsforamoment.”—AN3:101

§15.“Monks,thetakingoflife—whenindulgedin,developed,&pursued—issomethingthatleadstohell,leadstorebirthasacommonanimal,leadstothe

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realmofthehungryshades.Theslightestofalltheresultscomingfromthetakingoflifeisthat,whenonebecomesahumanbeing,itleadstoashortlifespan.

“Stealing—whenindulgedin,developed,&pursued—issomethingthatleadstohell,leadstorebirthasacommonanimal,leadstotherealmofthehungryshades.Theslightestofalltheresultscomingfromstealingisthat,whenonebecomesahumanbeing,itleadstothelossofone'swealth.

“Illicitsexualbehavior—whenindulgedin,developed,&pursued—issomethingthatleadstohell,leadstorebirthasacommonanimal,leadstotherealmofthehungryshades.Theslightestofalltheresultscomingfromillicitsexualbehavioristhat,whenonebecomesahumanbeing,itleadstorivalry&revenge.

“Tellinglies—whenindulgedin,developed,&pursued—issomethingthatleadstohell,leadstorebirthasacommonanimal,leadstotherealmofthehungryshades.Theslightestofalltheresultscomingfromtellingliesisthat,whenonebecomesahumanbeing,itleadstobeingfalselyaccused.

“Divisivetale-bearing—whenindulgedin,developed,&pursued—issomethingthatleadstohell,leadstorebirthasacommonanimal,leadstotherealmofthehungryshades.Theslightestofalltheresultscomingfromdivisivetale-bearingisthat,whenonebecomesahumanbeing,itleadstothebreakingofone'sfriendships.

“Abusivespeech—whenindulgedin,developed,&pursued—issomethingthatleadstohell,leadstorebirthasacommonanimal,leadstotherealmofthehungryshades.Theslightestofalltheresultscomingfromabusivespeechisthat,whenonebecomesahumanbeing,itleadstounappealingsounds.

“Frivolouschattering—whenindulgedin,developed,&pursued—issomethingthatleadstohell,leadstorebirthasacommonanimal,leadstotherealmofthehungryshades.Theslightestofalltheresultscomingfromfrivolouschatteringisthat,whenonebecomesahumanbeing,itleadstowordsthataren'tworthtakingtoheart.

“Thedrinkingoffermented&distilledliquors—whenindulgedin,developed,&pursued—issomethingthatleadstohell,leadstorebirthasacommonanimal,leadstotherealmofthehungryshades.Theslightestofalltheresultscomingfromdrinkingfermented&distilledliquorsisthat,whenonebecomesahumanbeing,itleadstomentalderangement.”—AN8:40

§16.“Thereisthecasewhereawomanormanisonewhoharmsbeingswithhis/herfists,withclods,withsticks,orwithknives.Throughhavingadopted&carriedoutsuchactions,onthebreak-upofthebody,afterdeath,he/shereappearsintheplaneofdeprivation.…Ifinsteadhe/shecomestothehumanstate,then

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he/sheissicklywhereverreborn.Thisisthewayleadingtosickliness:tobeonewhoharmsbeingswithone’sfists,withclods,withsticks,orwithknives.…

“Thereisthecase,whereawomanormanisill-tempered&easilyupset;evenwhenlightlycriticized,he/shegrowsoffended,provoked,malicious,&resentful;showsannoyance,aversion,&bitterness.Throughhavingadopted&carriedoutsuchactions,onthebreak-upofthebody,afterdeath,he/shereappearsintheplaneofdeprivation.…Ifinsteadhe/shecomestothehumanstate,thenhe/sheisuglywhereverreborn.Thisisthewayleadingtougliness:tobeill-tempered&easilyupset;evenwhenlightlycriticized,togrowoffended,provoked,malicious,&resentful;toshowannoyance,aversion,&bitterness.…

“Thereisthecasewhereawomanormanisenvious.He/sheenvies,begrudges,&broodsaboutothers’gains,honor,respect,reverence,salutations,&veneration.Throughhavingadopted&carriedoutsuchactions,onthebreak-upofthebody,afterdeath,he/shereappearsintheplaneofdeprivation…Ifinsteadhe/shecomestothehumanstate,thenhe/sheisnotinfluentialwhereverreborn.Thisisthewayleadingtobeinguninfluential:tobeenvious,toenvy,begrudge,&broodaboutothers’gains,honor,respect,reverence,salutations,&veneration.…

“Thereisthecasewhereawomanormanisnotagiveroffood,drink,cloth,sandals,garlands,scents,ointments,beds,dwellings,orlightingtopriestsorcontemplatives.Throughhavingadopted&carriedoutsuchactions,onthebreak-upofthebody,afterdeathhe/shereappearsintheplaneofdeprivation.…Ifinsteadhe/shecomestothehumanstate,he/sheispoorwhereverreborn.Thisisthewayleadingtopoverty:nottobeagiveroffood,drink,cloth,sandals,garlands,scents,ointments,beds,dwellings,orlightingtopriestsorcontemplatives.…

“Thereisthecasewhereawomanormanisobstinate&arrogant.He/shedoesnotpayhomagetothosewhodeservehomage,riseupforthoseforwhomoneshouldriseup,giveaseattothosetowhomoneshouldgiveaseat,makewayforthoseforwhomoneshouldmakeway,worshipthosewhoshouldbeworshipped,respectthosewhoshouldberespected,reverethosewhoshouldberevered,orhonorthosewhoshouldbehonored.Throughhavingadopted&carriedoutsuchactions,onthebreak-upofthebody,afterdeath,he/shereappearsintheplaneofdeprivation.…Ifinsteadhe/shecomestothehumanstate,thenhe/sheislow-bornwhereverreborn.Thisisthewayleadingtoalowbirth:tobeobstinate&arrogant,nottopayhomagetothosewhodeservehomage,norriseupfor…norgiveaseatto…normakewayfor…norworship…norrespect…norrevere…norhonorthosewhoshouldbehonored.”—MN135

§17.“Monks,therearethesethreerootsofwhatisunskillful.Whichthree?Greedisarootofwhatisunskillful,aversionisarootofwhatisunskillful,

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delusionisarootofwhatisunskillful.“Greeditselfisunskillful.Whateveragreedypersonfabricatesbymeansof

body,speech,orintellect,thattooisunskillful.Whateversufferingagreedyperson—hismindovercomewithgreed,hismindconsumed—wronglyinflictsonanotherpersonthroughbeatingorimprisonmentorconfiscationorplacingblameorbanishment,[withthethought,]“Ihavepower.Iwantpower,”thattooisunskillful.Thusitisthatmanyevil,unskillfulqualities/events/actions—bornofgreed,causedbygreed,originatedthroughgreed,conditionedbygreed—comeintoplay.

[Similarlywithaversionanddelusion.]“Andapersonlikethisiscalledonewhospeaksatthewrongtime,speakswhat

isunfactual,speakswhatisirrelevant,speakscontrarytotheDhamma,speakscontrarytotheVinaya.Why…?Becauseofhavingwronglyinflictedsufferingonanotherpersonthroughbeatingorimprisonmentorconfiscationorplacingblameorbanishment,[withthethought,]‘Ihavepower.Iwantpower.’Whentoldwhatisfactual,hedeniesitanddoesn'tacknowledgeit.Whentoldwhatisunfactual,hedoesn'tmakeanardentefforttountangleit[tosee],‘Thisisunfactual.Thisisungrounded.’That'swhyapersonlikethisiscalledonewhospeaksatthewrongtime,speakswhatisunfactual,speakswhatisirrelevant,speakscontrarytotheDhamma,speakscontrarytotheVinaya.

“Apersonlikethis—hismindovercomewithevil,unskillfulqualitiesbornofgreed…ofaversion…ofdelusion,hismindconsumed—dwellsinsufferingrightinthehere-&-now—feelingthreatened,turbulent,feverish—andatthebreak-upofthebody,afterdeath,canexpectabaddestination.”—AN3:69

§18.“Asforthecourseofactionthatisunpleasanttodobutthat,whendone,leadstowhatisprofitable,it’sinlightofthiscourseofactionthatonemaybeknown…asafoolorawiseperson.Forafooldoesn’treflect,‘Eventhoughthiscourseofactionisunpleasanttodo,stillwhenitisdoneitleadstowhatisprofitable.’Sohedoesn’tdoit,andthusthenon-doingofthatcourseofactionleadstowhatisunprofitableforhim.Butawisepersonreflects,‘Eventhoughthiscourseofactionisunpleasanttodo,stillwhenitisdoneitleadstowhatisprofitable.’Sohedoesit,andthusthedoingofthatcourseofactionleadstowhatisprofitableforhim.

“Asforthecourseofactionthatispleasanttodobutthat,whendone,leadstowhatisunprofitable,it’sinlightofthiscourseofactionthatonemaybeknown…asafoolorawiseperson.Forafooldoesn’treflect,‘Eventhoughthiscourseofactionispleasanttodo,stillwhenitisdoneitleadstowhatisunprofitable.’Sohedoesit,andthusthedoingofthatcourseofactionleadstowhatisunprofitablefor

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him.Butawisepersonreflects,‘Eventhoughthiscourseofactionispleasanttodo,stillwhenitisdoneitleadstowhatisunprofitable.’Sohedoesn’tdoit,andthusthenon-doingofthatcourseofactionleadstowhatisprofitableforhim.”—AN4:115

§19.“There’sthecase,headman,whereacertainteacherholdsthisdoctrine,holdsthisview:‘Allthosewhotakelifearedestinedfortheplaneofdeprivation,aredestinedforhell.Allthosewhosteal.…Allthosewhoindulgeinillicitsex.…Allthosewhotellliesaredestinedfortheplaneofdeprivation,aredestinedforhell.’Adisciplehasfaithinthatteacher,andthethoughtoccurstohim,‘Ourteacherholdsthisdoctrine,holdsthisview:“Allthosewhotakelifearedestinedfortheplaneofdeprivation,aredestinedforhell.”TherearelivingbeingsthatIhavekilled.I,too,amdestinedfortheplaneofdeprivation,amdestinedforhell.’Hefastensontothatview.Ifhedoesn’tabandonthatdoctrine,doesn’tabandonthatstateofmind,doesn’trelinquishthatview,thenasifheweretobecarriedoff,hewouldthusbeplacedinhell.

“[Thethoughtoccurstohim,]‘Ourteacherholdsthisdoctrine,holdsthisview:‘Allthosewhosteal.…Allthosewhoindulgeinillicitsex.…Allthosewhotellliesaredestinedfortheplaneofdeprivation,aredestinedforhell.’ThereareliesthatIhavetold.I,too,amdestinedfortheplaneofdeprivation,amdestinedforhell.’Hefastensontothatview.Ifhedoesn’tabandonthatdoctrine,doesn’tabandonthatstateofmind,doesn’trelinquishthatview,thenasifheweretobecarriedoff,hewouldthusbeplacedinhell.

“Thereisthecase,headman,whereaTathāgataappearsintheworld,worthy&rightlyself-awakened,consummateinclearknowing&conduct,well-gone,aknowerofthecosmos,unexcelledtrainerofthosetobetamed,teacherofhuman&divinebeings,awakened,blessed.He,invariousways,criticizes&censuresthetakingoflife,andsays,‘Abstainfromtakinglife.’Hecriticizes&censuresstealing,andsays,‘Abstainfromstealing.’Hecriticizes&censuresindulginginillicitsex,andsays,‘Abstainfromindulginginillicitsex.’Hecriticizes&censuresthetellingoflies,andsays,‘Abstainfromthetellingoflies.’

“Adisciplehasfaithinthatteacherandreflects:‘TheBlessedOneinavarietyofwayscriticizes&censuresthetakingoflife,andsays,“Abstainfromtakinglife.”TherearelivingbeingsthatIhavekilled,toagreaterorlesserextent.Thatwasnotright.Thatwasnotgood.ButifIbecomeremorsefulforthatreason,thatevildeedofminewillnotbeundone.’So,reflectingthus,heabandonsrightthenthetakingoflife,andinthefuturerefrainsfromtakinglife.Thisishowtherecomestobetheabandoningofthatevildeed.Thisishowtherecomestobethetranscendingofthatevildeed.

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“[Hereflects:]‘TheBlessedOneinavarietyofwayscriticizes&censuresstealing…indulginginillicitsex…thetellingoflies,andsays,“Abstainfromthetellingoflies.”ThereareliesIhavetold,toagreaterorlesserextent.Thatwasnotright.Thatwasnotgood.ButifIbecomeremorsefulforthatreason,thatevildeedofminewillnotbeundone.’So,reflectingthus,heabandonsrightthenthetellingoflies,andinthefuturerefrainsfromtellinglies.Thisishowtherecomestobetheabandoningofthatevildeed.Thisishowtherecomestobethetranscendingofthatevildeed.

“Havingabandonedthetakingoflife,herefrainsfromtakinglife…herefrainsfromstealing…herefrainsfromillicitsex…herefrainsfromlies…herefrainsfromdivisivespeech…herefrainsfromabusivespeech…herefrainsfromidlechatter.Havingabandonedcovetousness,hebecomesuncovetous.Havingabandonedmalevolence&anger,hebecomesonewithamindofnomalevolence.Havingabandonedwrongviews,hebecomesonewhohasrightviews.

“Thatdiscipleofthenobleones,headman—thusdevoidofcovetousness,devoidofmalevolence,unbewildered,alert,mindful—keepspervadingthefirstdirection[theeast]withanawarenessimbuedwithgoodwill,likewisethesecond,likewisethethird,likewisethefourth.Thusabove,below,&allaround,everywhere,initsentirety,hekeepspervadingtheall-encompassingcosmoswithanawarenessimbuedwithgoodwill—abundant,expansive,immeasurable,withouthostility,withoutmalevolence.Justasastrongconch-trumpetblowercannotifythefourdirectionswithoutanydifficulty,inthesameway,whenthereleaseofawarenessthroughgoodwillisthusdeveloped,thuspursued,anydeeddonetoalimitedextentnolongerremainsthere,nolongerstaysthere.

“Thatdiscipleofthenobleones…keepspervadingthefirstdirectionwithanawarenessimbuedwithcompassion…empatheticjoy…equanimity,likewisethesecond,likewisethethird,likewisethefourth.Thusabove,below,&allaround,everywhere,initsentirety,hekeepspervadingtheall-encompassingcosmoswithanawarenessimbuedwithequanimity—abundant,expansive,immeasurable,withouthostility,withoutmalevolence.Justasastrongconch-trumpetblowercannotifythefourdirectionswithoutanydifficulty,inthesameway,whenthereleaseofawarenessthroughequanimityisthusdeveloped,thuspursued,anydeeddonetoalimitedextentnolongerremainsthere,nolongerstaysthere.”—SN42:8

§20.“Now,basedonwhatlineofreasoningshouldoneoftenreflect…that‘Iamtheownerofmyactions,heirtomyactions,bornofmyactions,relatedthroughmyactions,andhavemyactionsasmyarbitrator.WhateverIdo,forgoodorforevil,tothatwillIfallheir’?Therearebeingswhoconductthemselvesinabadwayinbody…inspeech…andinmind.Butwhentheyoftenreflectonthat

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fact,thatbadconductinbody,speech,&mindwilleitherbeentirelyabandonedorgrowweaker.…

“Adiscipleofthenobleonesconsidersthis:‘Iamnottheonlyonewhoistheownerofmyactions,heirtomyactions,bornofmyactions,relatedthroughmyactions,andhavemyactionsasmyarbitrator;who—whateverIdo,forgoodorforevil,tothatwillIfallheir.Totheextentthattherearebeings—past&future,passingaway&re-arising—allbeingsaretheownersoftheiractions,heirtotheiractions,bornoftheiractions,relatedthroughtheiractions,andhavetheiractionsastheirarbitrator.Whatevertheydo,forgoodorforevil,tothatwilltheyfallheir.’Whenhe/sheoftenreflectsonthis,the[factorsofthe]pathtakebirth.He/shestickswiththatpath,developsit,cultivatesit.Ashe/shestickswiththatpath,developsit,&cultivatesit,thefettersareabandoned,theobsessionsdestroyed.”—AN5:57

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Readings:Mindfulness§21.“Andhowisstrivingfruitful,howisexertionfruitful?Thereisthecase

whereamonk,whennotloadeddown,doesnotloadhimselfdownwithpain,nordoesherejectpleasurethataccordswiththeDhamma,althoughheisnotfixatedonthatpleasure.Hediscernsthat‘WhenIexertafabricationagainstthiscauseofstress,thenfromthefabricationofexertionthereisdispassion.WhenIlookonwithequanimityatthatcauseofstress,thenfromthedevelopmentofequanimitythereisdispassion.’Soheexertsafabricationagainstthecauseofstressforwhichdispassioncomesfromthefabricationofexertion,anddevelopsequanimitywithregardtothecauseofstressforwhichdispassioncomesfromthedevelopmentofequanimity.Thusthestresscomingfromthecauseofstressforwhichthereisdispassionthroughthefabricationofexertionisexhausted,andthestressresultingfromthecauseofstressforwhichthereisdispassionthroughthedevelopmentofequanimityisexhausted.”—MN101

§22.“Andwhichisthefacultyofmindfulness?Thereisthecasewhereadiscipleofthenobleonesismindful,isendowedwithexcellentproficiencyinmindfulness,remembering&recollectingwhatwasdoneandsaidalongtimeago.Heremainsfocusedonthebodyin&ofitself—ardent,alert,&mindful—subduinggreed&distresswithreferencetotheworld.Heremainsfocusedonfeelingsin&ofthemselves…themindin&ofitself…mentalqualitiesin&ofthemselves—ardent,alert,&mindful—subduinggreed&distresswithreferencetotheworld.Thisiscalledthefacultyofmindfulness.”—SN48:10

§23.Ven.MahāKassapa:“Andhowisoneardent?Thereisthecasewhereamonk,(thinking,)‘Unarisenevil,unskillfulqualitiesarisinginmewouldleadtowhatisunbeneficial,’arousesardency.(Thinking,)‘Arisenevil,unskillfulqualitiesnotbeingabandonedinme…’…‘Unarisenskillfulqualitiesnotarisinginme…’…‘Arisenskillfulqualitiesceasinginmewouldleadtowhatisunbeneficial,’hearousesardency.Thisishowoneisardent.”—SN16:2

§24.“Andhowisamonkalert?Thereisthecasewherefeelingsareknowntothemonkastheyarise,knownastheybecomeestablished,knownastheysubside.

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Thoughtsareknowntohimastheyarise,knownastheybecomeestablished,knownastheysubside.Perceptionsareknowntohimastheyarise,knownastheybecomeestablished,knownastheysubside.Thisishowamonkisalert.”—SN47:35

§25.“Andhowisamonkalert?Whengoingforward&returning,hemakeshimselfalert;whenlookingtoward&lookingaway…whenbending&extendinghislimbs…whencarryinghisoutercloak,hisupperrobe,&hisbowl…wheneating,drinking,chewing,&savoring…whenurinating&defecating…whenwalking,standing,sitting,fallingasleep,wakingup,talking,&remainingsilent,hemakeshimselfalert.Thisishowamonkisalert.”—SN36:7

§26.“Rightviewistheforerunner.Andhowisrightviewtheforerunner?Onediscernswrongresolveaswrongresolve,andrightresolveasrightresolve:Thisisone’srightview.…Onemakesaneffortfortheabandoningofwrongresolve&forenteringintorightresolve:Thisisone’srighteffort.Oneismindfultoabandonwrongresolve&toenter&remaininrightresolve:Thisisone’srightmindfulness.Thusthesethreequalities—rightview,righteffort,&rightmindfulness—run&circlearoundrightresolve.”—MN117

§27.“Thisholylifeislived…withmindfulnessasitsgoverningprinciple.…Andhowismindfulnessthegoverningprinciple?Themindfulnessthat‘Iwillmakecompleteanytrainingwithregardtogoodconductthatisnotyetcomplete,orIwillprotectwithdiscernmentanytrainingwithregardtogoodconductthatiscomplete’iswell-establishedrightwithin.Themindfulnessthat‘Iwillmakecompleteanytrainingwithregardtothebasicsoftheholylifethatisnotyetcomplete,orIwillprotectwithdiscernmentanytrainingwithregardtothebasicsoftheholylifethatiscomplete’iswell-establishedrightwithin.Themindfulnessthat‘IwillscrutinizewithdiscernmentanyDhammathatisnotyetscrutinized,orIwillprotectwithdiscernmentanyDhammathathasbeenscrutinized’iswell-establishedrightwithin.Themindfulnessthat‘IwilltouchthroughreleaseanyDhammathatisnotyettouched,orIwillprotectwithdiscernmentanyDhammathathasbeentouched’iswell-establishedrightwithin.

“Thisishowmindfulnessisthegoverningprinciple.”—AN4:245

§28.“Justasaroyalfrontierfortresshasagatekeeper—wise,experienced,intelligent—tokeepoutthosehedoesn’tknowandtoletinthosehedoes,fortheprotectionofthosewithin,andtowardoffthosewithout;inthesameway,adiscipleofthenobleonesismindful,endowedwithexcellentproficiencyin

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mindfulness,remembering&recollectingwhatwasdoneandsaidalongtimeago.Withmindfulnessashisgatekeeper,thediscipleofthenobleonesabandonswhatisunskillful,developswhatisskillful,abandonswhatisblameworthy,developswhatisblameless,andlooksafterhimselfwithpurity.”—AN7:63

§29.“If,onexamination,amonkknows,‘Iusuallyremaincovetous,withthoughtsofillwill,overcomebysloth&drowsiness,restless,uncertain,angry,withsoiledthoughts,withmybodyaroused,lazy,orunconcentrated,’thenheshouldputforthintensedesire,effort,diligence,endeavor,relentlessness,mindfulness,&alertnessfortheabandoningofthoseverysameevil,unskillfulqualities.Justaswhenapersonwhoseturbanorheadwasonfirewouldputforthintensedesire,effort,diligence,endeavor,relentlessness,mindfulness,&alertnesstoputoutthefireonhisturbanorhead;inthesameway,themonkshouldputforthintensedesire,effort,diligence,endeavor,relentlessness,mindfulness,&alertnessfortheabandoningofthoseverysameevil,unskillfulqualities.”—AN10:51

§30.Ven.Uttiya:“Itwouldbegood,lord,iftheBlessedOnewouldteachmetheDhammainbriefsothat,havingheardtheDhammafromtheBlessedOne,Imightdwellalone,secluded,heedful,ardent,&resolute.”

TheBuddha:“Inthatcase,Uttiya,purifytheverybasiswithregardtoskillfulmentalqualities.Andwhatisthebasisofskillfulmentalqualities?Well-purifiedvirtue&viewsmadestraight.Then,whenyourvirtueiswellpurifiedandyourviewsmadestraight,independenceonvirtue,establishedinvirtue,youshoulddevelopthefourestablishingsofmindfulness.…Then,whenindependenceonvirtue,establishedinvirtue,youdevelopthesefourestablishingsofmindfulness,youwillgobeyondtherealmofDeath.”—SN47:16

§31.“Suppose,monks,thatalargecrowdofpeoplecomesthrongingtogether,saying,‘Thebeautyqueen!Thebeautyqueen!’Andsupposethatthebeautyqueenishighlyaccomplishedatsinging&dancing,sothatanevengreatercrowdcomesthronging,saying,‘Thebeautyqueenissinging!Thebeautyqueenisdancing!’Thenamancomesalong,desiringlife&shrinkingfromdeath,desiringpleasure&abhorringpain.Theysaytohim,‘Nowlookhere,mister.Youmusttakethisbowlfilledtothebrimwithoilandcarryitonyourheadinbetweenthegreatcrowd&thebeautyqueen.Amanwitharaisedswordwillfollowrightbehindyou,andwhereveryouspillevenadropofoil,righttherewillhecutoffyourhead.’Nowwhatdoyouthink,monks?Wouldthatman,notpayingattentiontothebowlofoil,bringheedlessnessoutside?”

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“No,lord.”“I’vegivenyouthissimiletoconveyameaning.Themeaningisthis:Thebowl

filledtothebrimwithoilstandsformindfulnessimmersedinthebody.”—SN47:20

§32.“Onceahawksuddenlyswoopeddownonaquailandseizedit.Thenthequail,asitwasbeingcarriedoffbythehawk,lamented,‘O,justmybadluckandlackofmeritthatIwaswanderingoutofmyproperrangeandintotheterritoryofothers!IfonlyIhadkepttomyproperrangetoday,tomyownancestralterritory,thishawkwouldhavebeennomatchformeinbattle.’

“‘Butwhat,quail,isyourproperrange?’thehawkasked.‘Whatisyourownancestralterritory?’

“‘Anewlyplowedfieldwithclumpsofearthallturnedup.’“Sothehawk,proudofitsownstrength,withoutmentioningitsownstrength,

letgoofthequail.‘Go,quail,butevenhavinggonethereyouwon’tescapeme.’“Thenthequail,havinggonetoanewlyplowedfieldwithclumpsofearthall

turnedupandclimbingupontopofalargeclumpofearth,stoodtauntingthehawk,‘Comeformenow,youhawk!Comeformenow,youhawk!’

“Sothehawk,proudofitsownstrength,withoutmentioningitsownstrength,foldeditstwowingsandsuddenlyswoopeddowntowardthequail.Whenthequailknew,‘Thehawkiscomingatmefullspeed,’itslippedbehindtheclumpofearth,andrighttherethehawkshattereditsbreast.

“Thisiswhathappenstoanyonewhowandersintowhatisnothisproperrangeandistheterritoryofothers.Forthisreason,youshouldnotwanderintowhatisnotyourproperrangeandistheterritoryofothers.Inonewhowandersintowhatisnothisproperrangeandistheterritoryofothers,Māragainsanopening,Māragainsafoothold.Andwhat,foramonk,isnothisproperrangeandistheterritoryofothers?Thefivestringsofsensuality.Whichfive?Formscognizablebytheeye—agreeable,pleasing,charming,endearing,fosteringdesire,enticing.Soundscognizablebytheear.…Smellscognizablebythenose.…Tastescognizablebythetongue.…Tactilesensationscognizablebythebody—agreeable,pleasing,charming,endearing,fosteringdesire,enticing.These,foramonk,arenothisproperrangeandaretheterritoryofothers.

“Wander,monks,inwhatisyourproperrange,yourownancestralterritory.Inonewhowandersinwhatishisproperrange,hisownancestralterritory,Māragainsnoopening,Māragainsnofoothold.Andwhat,foramonk,ishisproperrange,hisownancestralterritory?Thefourestablishingsofmindfulness.…This,foramonk,ishisproperrange,hisownancestralterritory.””—SN47:6

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§33.“Havingabandonedthefivehindrances—imperfectionsofawarenessthatweakendiscernment—themonkremainsfocusedonthebodyin&ofitself—ardent,alert,&mindful—subduinggreed&distresswithreferencetotheworld.Heremainsfocusedonfeelings…mind…mentalqualitiesin&ofthemselves—ardent,alert,&mindful—subduinggreed&distresswithreferencetotheworld.Justasifanelephanttrainerweretoplantalargepostinthegroundandweretobindaforestelephanttoitbytheneckinordertobreakitofitsforesthabits,itsforestmemories&resolves,itsdistraction,fatigue,&feveroverleavingtheforest,tomakeitdelightinthetownandtoinculcateinithabitscongenialtohumanbeings;inthesameway,thesefourestablishingsofmindfulnessarebindingsfortheawarenessofthediscipleofthenobleones,tobreakhimofhishouseholdhabits,hishouseholdmemories&resolves,hisdistraction,fatigue,&feveroverleavingthehouseholdlife,fortheattainmentoftherightmethodandtherealizationofunbinding.

“ThentheTathāgatatrainshimfurther:‘Come,monk,remainfocusedonthebodyin&ofitself,butdonotthinkanythoughtsconnectedwiththebody.Remainfocusedonfeelingsin&ofthemselves,butdonotthinkanythoughtsconnectedwithfeelings.Remainfocusedonthemindin&ofitself,butdonotthinkanythoughtsconnectedwithmind.Remainfocusedonmentalqualitiesin&ofthemselves,butdonotthinkanythoughtsconnectedwithmentalqualities.’Withthestillingofdirectedthoughts&evaluations,heentersthesecondjhāna.”—MN125

§34.“Andwhatisthedevelopmentoftheestablishingofmindfulness?Thereisthecasewhereamonkremainsfocusedonthephenomenonoforiginationwithregardtothebody,remainsfocusedonthephenomenonofpassingawaywithregardtothebody,remainsfocusedonthephenomenonoforigination&passingawaywithregardtothebody—ardent,alert,&mindful—subduinggreed&distresswithreferencetotheworld.

“Heremainsfocusedonthephenomenonoforiginationwithregardtofeelings…withregardtothemind…withregardtomentalqualities,remainsfocusedonthephenomenonofpassingawaywithregardtomentalqualities,remainsfocusedonthephenomenonoforigination&passingawaywithregardtomentalqualities—ardent,alert,&mindful—subduinggreed&distresswithreferencetotheworld.Thisiscalledthedevelopmentoftheestablishingofmindfulness.

“Andwhatisthepathofpracticetothedevelopmentoftheestablishingofmindfulness?Justthisnobleeightfoldpath:rightview,rightresolve,rightspeech,rightaction,rightlivelihood,righteffort,rightmindfulness,rightconcentration.

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Thisiscalledthepathofpracticetothedevelopmentoftheestablishingofmindfulness.”—SN47:40

§35.“Nowsupposethatthereisawise,experienced,skillfulcookwhohaspresentedakingoraking’sministerwithvariouskindsofcurry:mainlysour,mainlybitter,mainlypeppery,mainlysweet,alkalineornon-alkaline,saltyornon-salty.Hepicksuponthetheme[nimitta,sign,signal]ofhismaster,thinking,‘Todaymymasterlikesthiscurry,orhereachesoutforthatcurry,orhetakesalotofthiscurry,orhepraisesthatcurry.Todaymymasterlikesmainlysourcurry.…Todaymymasterlikesmainlybittercurry…mainlypepperycurry…mainlysweetcurry…alkalinecurry…non-alkalinecurry…saltycurry…Todaymymasterlikesnon-saltycurry,orhereachesoutfornon-saltycurry,orhetakesalotofnon-saltycurry,orhepraisesnon-saltycurry.’Asaresult,heisrewardedwithclothing,wages,&gifts.Whyisthat?Becausethewise,experienced,skillfulcookpicksuponthethemeofhisownmaster.

“Inthesameway,thereisthecasewhereawise,experienced,skillfulmonkremainsfocusedonthebodyin&ofitself…feelingsin&ofthemselves…themindin&ofitself…mentalqualitiesin&ofthemselves—ardent,alert,&mindful—subduinggreed&distresswithreferencetotheworld.Asheremainsthusfocusedonmentalqualitiesin&ofthemselves,hismindbecomesconcentrated,hisdefilementsareabandoned.Hepicksuponthattheme.Asaresult,heisrewardedwithapleasantabidinghere-&-now,togetherwithmindfulness&alertness.Whyisthat?Becausethewise,experienced,skillfulmonkpicksuponthethemeofhisownmind.”—SN47:8

§36.“‘Thethirty-sixemotionstowhichbeingsareattachedshouldbeknown’:Thuswasitsaid.Andinreferencetowhatwasitsaid?Sixkindsofhouse-basedhappiness&sixkindsofrenunciation-basedhappiness;sixkindsofhouse-baseddistress&sixkindsofrenunciation-baseddistress;sixkindsofhouse-basedequanimity&sixkindsofrenunciation-basedequanimity.

“Andwhatarethesixkindsofhouse-basedhappiness?Thehappinessthatariseswhenoneregardsasanacquisitiontheacquisitionofformscognizablebytheeye—agreeable,pleasing,charming,endearing,connectedwithworldlybaits—orwhenonerecallsthepreviousacquisitionofsuchformsaftertheyhavepassed,ceased,&changed:Thatiscalledhouse-basedhappiness.[Similarlywithsounds,smells,tastes,tactilesensations,&ideas.]

“Andwhatarethesixkindsofrenunciation-basedhappiness?Thehappinessthatariseswhen—experiencingtheinconstancyofthoseveryforms,theirchange,fading,&cessation—oneseeswithrightdiscernmentasithascometobethatall

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forms,bothbeforeandnow,areinconstant,stressful,subjecttochange:Thatiscalledrenunciation-basedhappiness.[Similarlywithsounds,smells,tastes,tactilesensations,&ideas.]

“Andwhatarethesixkindsofhouse-baseddistress?Thedistressthatariseswhenoneregardsasanon-acquisitionthenon-acquisitionofformscognizablebytheeye—agreeable,pleasing,charming,endearing,connectedwithworldlybaits—orwhenonerecallsthepreviousnon-acquisitionofsuchformsaftertheyhavepassed,ceased,&changed:Thatiscalledhouse-baseddistress.[Similarlywithsounds,smells,tastes,tactilesensations,&ideas.]

“Andwhatarethesixkindsofrenunciation-baseddistress?Thedistresscomingfromthelongingthatarisesinonewhoisfilledwithlongingfortheunexcelledliberationswhen—experiencingtheinconstancyofthoseveryforms,theirchange,fading,&cessation—heseeswithrightdiscernmentasithascometobethatallforms,bothbeforeandnow,areinconstant,stressful,subjecttochangeandheisfilledwiththislonging:‘OwhenwillIenter&remaininthedimension2thatthenobleonesnowenter&remainin?’Thisiscalledrenunciation-baseddistress.[Similarlywithsounds,smells,tastes,tactilesensations,&ideas.]

“Andwhatarethesixkindsofhouse-basedequanimity?Theequanimitythatariseswhenafoolish,deludedperson—arun-of-the-mill,untaughtpersonwhohasnotconqueredhislimitationsortheresultsofaction&whoisblindtodanger—seesaformwiththeeye.Suchequanimitydoesnotgobeyondtheform,whichiswhyitiscalledhouse-basedequanimity.[Similarlywithsounds,smells,tastes,tactilesensations,&ideas.]

“Andwhatarethesixkindsofrenunciation-basedequanimity?Theequanimitythatariseswhen—experiencingtheinconstancyofthoseveryforms,theirchange,fading,&cessation—oneseeswithrightdiscernmentasithascometobethatallforms,bothbeforeandnow,areinconstant,stressful,subjecttochange:Thisequanimitygoesbeyondform,whichiswhyitiscalledrenunciation-basedequanimity.[Similarlywithsounds,smells,tastes,tactilesensations,&ideas.]

“‘Thethirty-sixemotionstowhichbeingsareattachedshouldbeknown’:Thuswasitsaid.Andinreferencetothiswasitsaid.

“‘Withregardtothem,dependingonthis,abandonthat’:Thuswasitsaid.Andinreferencetowhatwasitsaid?

“Here,bydepending&relyingonthesixkindsofrenunciation-basedhappiness,abandon&transcendthesixkindsofhouse-basedhappiness.Suchistheirabandoning,suchistheirtranscending.Bydepending&relyingonthesixkindsofrenunciation-baseddistress,abandon&transcendthesixkindsofhouse-baseddistress.Suchistheirabandoning,suchistheirtranscending.Bydepending&relyingonthesixkindsofrenunciation-basedequanimity,abandon&transcend

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thesixkindsofhouse-basedequanimity.Suchistheirabandoning,suchtheirtranscending.

“Bydepending&relyingonthesixkindsofrenunciation-basedhappiness,abandon&transcendthesixkindsofrenunciation-baseddistress.Suchistheirabandoning,suchistheirtranscending.Bydepending&relyingonthesixkindsofrenunciation-basedequanimity,abandon&transcendthesixkindsofrenunciation-basedhappiness.Suchistheirabandoning,suchtheirtranscending.

“Thereisequanimitycomingfrommultiplicity,dependentonmultiplicity;andthereisequanimitycomingfromsingleness,dependentonsingleness.

“Andwhatisequanimitycomingfrommultiplicity,dependentonmultiplicity?Thereisequanimitywithregardtoforms,equanimitywithregardtosounds…smells…tastes…tactilesensations[&ideas:thiswordappearsinoneoftherecensions].Thisisequanimitycomingfrommultiplicity,dependentonmultiplicity.

“Andwhatisequanimitycomingfromsingleness,dependentonsingleness?Thereisequanimitydependentonthedimensionoftheinfinitudeofspace,equanimitydependentonthedimensionoftheinfinitudeofconsciousness…dependentonthedimensionofnothingness…dependentonthedimensionofneitherperceptionnornon-perception.Thisisequanimitycomingfromsingleness,dependentonsingleness.

“Bydepending&relyingonequanimitycomingfromsingleness,dependentonsingleness,abandon&transcendequanimitycomingfrommultiplicity,dependentonmultiplicity.Suchisitsabandoning,suchitstranscending.

“Bydepending&relyingonnon-fashioning,5abandon&transcendtheequanimitycomingfromsingleness,dependentonsingleness.Suchisitsabandoning,suchitstranscending.

“‘Dependingonthis,abandonthat’:Thuswasitsaid.Andinreferencetothiswasitsaid.”—MN137

§37.“Nowhowismindfulnessofin-&-outbreathingdeveloped&pursuedsoastobeofgreatfruit,ofgreatbenefit?

“Thereisthecasewhereamonk,havinggonetothewilderness,totheshadeofatree,ortoanemptybuilding,sitsdownfoldinghislegscrosswise,holdinghisbodyerect,andsettingmindfulnesstothefore.Alwaysmindful,hebreathesin;mindfulhebreathesout.

“[1]Breathinginlong,hediscerns,‘Iambreathinginlong’;orbreathingoutlong,hediscerns,‘Iambreathingoutlong.’[2]Orbreathinginshort,hediscerns,‘Iambreathinginshort’;orbreathingoutshort,hediscerns,‘Iambreathingout

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short.’[3]Hetrainshimself,‘Iwillbreatheinsensitivetotheentirebody.’Hetrainshimself,‘Iwillbreatheoutsensitivetotheentirebody.’[4]Hetrainshimself,‘Iwillbreatheincalmingbodilyfabrication[i.e.,thein-&-outbreath].’Hetrainshimself,‘Iwillbreatheoutcalmingbodilyfabrication.’

“[5]Hetrainshimself,‘Iwillbreatheinsensitivetorapture.’Hetrainshimself,‘Iwillbreatheoutsensitivetorapture.’[6]Hetrainshimself,‘Iwillbreatheinsensitivetopleasure.’Hetrainshimself,‘Iwillbreatheoutsensitivetopleasure.’[7]Hetrainshimself,‘Iwillbreatheinsensitivetomentalfabrication[i.e.,perception&feeling].’Hetrainshimself,‘Iwillbreatheoutsensitivetomentalfabrication.’[8]Hetrainshimself,‘Iwillbreatheincalmingmentalfabrication.’Hetrainshimself,‘Iwillbreatheoutcalmingmentalfabrication.’

“[9]Hetrainshimself,‘Iwillbreatheinsensitivetothemind.’Hetrainshimself,‘Iwillbreatheoutsensitivetothemind.’[10]Hetrainshimself,‘Iwillbreatheingladdeningthemind.’Hetrainshimself,‘Iwillbreatheoutgladdeningthemind.’[11]Hetrainshimself,‘Iwillbreatheinsteadyingthemind.’Hetrainshimself,‘Iwillbreatheoutsteadyingthemind.’[12]Hetrainshimself,‘Iwillbreatheinreleasingthemind.’Hetrainshimself,‘Iwillbreatheoutreleasingthemind.’

“[13]Hetrainshimself,‘Iwillbreatheinfocusingoninconstancy.’Hetrainshimself,‘Iwillbreatheoutfocusingoninconstancy.’[14]Hetrainshimself,‘Iwillbreatheinfocusingondispassion[or:fading].’Hetrainshimself,‘Iwillbreatheoutfocusingondispassion.’[15]Hetrainshimself,‘Iwillbreatheinfocusingoncessation.’Hetrainshimself,‘Iwillbreatheoutfocusingoncessation.’[16]Hetrainshimself,‘Iwillbreatheinfocusingonrelinquishing.’Hetrainshimself,‘Iwillbreatheoutfocusingonrelinquishing.’

“Thisishowmindfulnessofin-&-outbreathingisdeveloped&pursuedsoastobeofgreatfruit,ofgreatbenefit.

“Andhowismindfulnessofin-&-outbreathingdeveloped&pursuedsoastobringthefourestablishingsofmindfulnesstotheirculmination?

“[1]Onwhateveroccasionamonkbreathinginlongdiscerns,‘Iambreathinginlong’;orbreathingoutlong,discerns,‘Iambreathingoutlong’;orbreathinginshort,discerns,‘Iambreathinginshort’;orbreathingoutshort,discerns,‘Iambreathingoutshort’;trainshimself,‘Iwillbreathein…&…outsensitivetotheentirebody’;trainshimself,‘Iwillbreathein…&…outcalmingbodilyfabrication’:Onthatoccasionthemonkremainsfocusedonthebodyin&ofitself—ardent,alert,&mindful—subduinggreed&distresswithreferencetotheworld.Itellyou,monks,thatthis—thein-&-outbreath—isclassedasabodyamongbodies,whichiswhythemonkonthatoccasionremainsfocusedonthebodyin&ofitself—ardent,alert,&mindful—subduinggreed&distresswithreferencetotheworld.

“[2]Onwhateveroccasionamonktrainshimself,‘Iwillbreathein…&…out

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sensitivetorapture’;trainshimself,‘Iwillbreathein…&…outsensitivetopleasure’;trainshimself,‘Iwillbreathein…&…outsensitivetomentalfabrication’;trainshimself,‘Iwillbreathein…&…outcalmingmentalfabrication’:Onthatoccasionthemonkremainsfocusedonfeelingsin&ofthemselves—ardent,alert,&mindful—subduinggreed&distresswithreferencetotheworld.Itellyou,monks,thatthis—carefulattentiontoin-&-outbreaths—isclassedasafeelingamongfeelings,whichiswhythemonkonthatoccasionremainsfocusedonfeelingsin&ofthemselves—ardent,alert,&mindful—subduinggreed&distresswithreferencetotheworld.

“[3]Onwhateveroccasionamonktrainshimself,‘Iwillbreathein…&…outsensitivetothemind’;trainshimself,‘Iwillbreathein…&…outgladdeningthemind’;trainshimself,‘Iwillbreathein…&…outsteadyingthemind’;trainshimself,‘Iwillbreathein…&…outreleasingthemind’:Onthatoccasionthemonkremainsfocusedonthemindin&ofitself—ardent,alert,&mindful—subduinggreed&distresswithreferencetotheworld.Idon’tsaythatthereismindfulnessofin-&-outbreathinginoneoflapsedmindfulnessandnoalertness,whichiswhythemonkonthatoccasionremainsfocusedonthemindin&ofitself—ardent,alert,&mindful—subduinggreed&distresswithreferencetotheworld.

“[4]Onwhateveroccasionamonktrainshimself,‘Iwillbreathein…&…outfocusingoninconstancy’;trainshimself,‘Iwillbreathein…&…outfocusingondispassion’;trainshimself,‘Iwillbreathein…&…outfocusingoncessation’;trainshimself,‘Iwillbreathein…&…outfocusingonrelinquishing’:Onthatoccasionthemonkremainsfocusedonmentalqualitiesin&ofthemselves—ardent,alert,&mindful—subduinggreed&distresswithreferencetotheworld.Hewhoseeswithdiscernmenttheabandoningofgreed&distressisonewhowatchescarefullywithequanimity,whichiswhythemonkonthatoccasionremainsfocusedonmentalqualitiesin&ofthemselves—ardent,alert,&mindful—subduinggreed&distresswithreferencetotheworld.

“Thisishowmindfulnessofin-&-outbreathingisdeveloped&pursuedsoastobringthefourestablishingsofmindfulnesstotheirculmination.”—MN118

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GlossaryAjaan(Thai):Teacher;mentor.

Arahant:A“worthyone”or“pureone”;apersonwhosemindisfreeofdefilementandthusnotdestinedforfurtherrebirth.AtitlefortheBuddhaandthehighestlevelofhisnobledisciples.

Bhava:Becoming.Asenseofidentitywithinaparticularworldofexperience.Thethreelevelsofbecomingareonthelevelofsensuality,form,andformlessness.

Brahmā:Aninhabitantofthehigherheavenlyrealmsofformorformlessness.

Brahman:Amemberofthepriestlycaste,whichclaimedtobethehighestcasteinIndia,basedonbirth.InaspecificallyBuddhistusage,“brahman”canalsomeananarahant,conveyingthepointthatexcellenceisbasednotonbirthorrace,butonthequalitiesattainedinthemind.

Brahma-vihāra:Amentalattitudethat,whendevelopedtoalevelwhereitcanextendwithoutlimittoallbeings,isconducivetorebirthinoneoftheBrahmāworlds.Therearefouraltogether:unlimitedgoodwill(mettā),unlimitedcompassion(karuṇā),unlimitedempatheticjoy(muditā),andunlimitedequanimity(upekkhā).

Deva(devatā):Literally,“shiningone.”Abeingonthesubtlelevelsofsensuality,form,orformlessness,livingeitherinterrestrialorheavenlyrealms.

Dhamma:(1)Event;action;(2)aphenomenoninandofitself;(3)mentalquality;(4)doctrine,teaching;(5)nibbāna(althoughtherearepassagesdescribingnibbānaastheabandoningofalldhammas).Sanskritform:Dharma.

Gotama:TheBuddha’sclanname.

Jhāna:Mentalabsorption.Astateofstrongconcentrationfocusedonasinglesensationormentalnotion.

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Kamma:(1)Intentionalaction;(2)theresultsofintentionalactions.Sanskritform:Karma.

Khandha:Aggregate;physicalandmentalphenomenaastheyaredirectlyexperienced;therawmaterialforasenseofself:rūpa—physicalform;vedanā—feelingsofpleasure,pain,orneitherpleasurenorpain;saññā—perception,mentallabel;saṅkhāra—fabrication,thoughtconstruct;andviññāṇa—sensoryconsciousness,theactoftakingnoteofsensedataandideasastheyoccur.Sanskritform:Skandha.

Māra:Thepersonificationoftemptationandallforces,withinandwithout,thatcreateobstaclestoreleasefromsaṁsāra

Nibbāna:Literally,the“unbinding”ofthemindfrompassion,aversion,anddelusion,andfromtheentireroundofdeathandrebirth.Asthistermalsodenotestheextinguishingofafire,itcarriesconnotationsofstilling,cooling,andpeace.Sanskritform:Nirvāṇa.

Pāli:ThelanguageoftheoldestextantCanonoftheBuddha’steachings.

Samatha:Tranquility,steadinessofmind.

Saṁsāra:Transmigration;theprocessofwanderingthroughrepeatedstatesofbecoming,withtheirattendantdeathandrebirth.

Saṁvega:Asenseofdismayoverthemeaninglessnessandfutilityoflifeasitisordinarilylived,combinedwithastrongsenseofurgencyinlookingforawayout.

Saṅgha:1)Ontheconventional(sammati)level,thistermdenotesthecommunitiesofBuddhistmonksandnuns;2)ontheideal(ariya)level,itdenotesthosefollowersoftheBuddha,layorordained,whohaveattainedatleaststream-entry,thefirststageofawakening.

Sutta:Discourse.

Tathāgata:Literally,onewhohas“becomeauthentic(tatha-āgata)”orwhois“trulygone(tathā-gata)”:anepithetusedinancientIndiaforapersonwhohasattainedthehighestreligiousgoal.InBuddhism,itusuallydenotestheBuddha,althoughoccasionallyitalsodenotesanyofhisarahantdisciples.

Vinaya:Themonasticdiscipline,whoserulesandtraditionscomprisesixvolumesinprintedtext.TheBuddha’sowntermforthereligionhetaught

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was,“ThisDhamma-Vinaya.”

Vipassanā:Clear-seeinginsightintotheprocessesoffabricationinthemind,withthepurposeofdevelopingdispassionforthoseprocesses.

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TableofContents

Titlepage 2Quotation 3Copyright 4Preface 5Abbreviations 7Introduction 8GuidedMeditation 11

FoundationsforMindfulness 20FeelingsofPain 27AHealthyUnderstandingofKamma 32MindfulnessPractice,StageOne 39DistractingThoughts 48Kamma&Causality 54MindfulnessoftheBody,StagesOne&Two 64PastKamma 73MindfulnessofFeelings&MindStates 77MeditationonKamma 84PresentKamma:LearningtobeaGoodCook 96MindfulnessofDhammasI:NobleTruths,Hindrances,&FactorsforAwakening 102

SublimeAttitudes 108CookingPastBadKamma 114MindfulnessofDhammasII:TheSixSenseMedia 120TraininginSkillfulKamma 124MindfulnessofDhammasIII:TheFiveClinging⥋Aggregates 129Kamma&MindfulnessTogether 136

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Readings:Kamma 140Readings:Mindfulness 156Glossary 166

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