in the elephant’s footprint : three talks · questions about this book may be addressed to metta...
TRANSCRIPT
IntheElephant’sFootprint
T H R E E T A L K S
ṬhānissaroBhikkhu
PALELAIBUDDHISTTEMPLE
SINGAPORE
DECEMBER15–17, 2017
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copyright 2018ṭhānissarobhikkhu
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Ven.Sāriputtasaid,“Friends,justasthefootprintsofallleggedanimalsareencompassedbythefootprintoftheelephant,andtheelephant’sfootprintisreckonedtheforemostamongthemintermsofsize;inthesameway,allskillfulqualitiesareincludedinthefournobletruths.Inwhichfour?Inthenobletruthofstress,inthenobletruthoftheoriginationofstress,inthenobletruthofthecessationofstress,andinthenobletruthofthepathofpracticeleadingtothecessationofstress.”—MN28
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1:THEWISDOMOFGOODNESS
December15,2017
ItusedtobethatpeoplethoughtthatBuddhismwasverypessimisticandtalkedaboutnothingbutsuffering,suffering,suffering.Nowadays,though,peoplearebeginningtorealizethattheBuddhawasactuallytalkingabouthappiness.Hetalkedaboutsufferingbecausehewantedpeopletounderstandthatthereissufferinginlifebutthatit’salsopossibletofindhappinessinspiteofthesuffering.Infact,histeachingsareallaimedathappiness.It’sjustthatwehavetocomprehendsufferingbeforewecanfindahappinessthat’sgenuineandtrue.
Butstill,peopleofteninterprettheBuddha’steachingsonhappinessasbeingquitedefeatistandpessimistic—inotherwords,teachingthat,becausethingschangeandareimpermanent,wehavetolearnhowtoacceptthewaytheyare.Ifyoucanbeateasewiththewaytheyare,thenyou’llbehappy.That’swhattheysay,butthat’sstillprettymiserable.Itgivestheimpressionthatthere’sreallynothingthatwecandoaboutchange,andsothere’snolong-termhappinessinlife,nodeeperhappiness,nospecialhappinessinlifeatall.Allwecandoisjustbeverypassiveandacceptwhatevercomesup—whichisverypessimistic.
TheBuddhaactuallytaughtsomethingmuchmoredaringandofmuchgreatervalue,whichisthereisahappinessthatwecanattainthroughourefforts,somethingthat’snotdependentonconditions;somethingthatliesbeyondthenormalpleasuresthatcomeandgo,ahappinessthatdoesn’tchange.Thehappinessheactuallyteachesissomethingthatliesdeeperintheheart.
Theideathatwesimplyhavetoacceptthatthingscomeandgo,Ithink,comesfromtakingwhatwemightcalltheBuddha’stwowisdomteachings—whicharethethreecharacteristicsandthefournobletruths—andputtingthethreecharacteristicsfirst,andthefournobletruthssecond.Inotherwords,accordingtothisinterpretation,theBuddha’sbasicprinciplesarethatthingsareinconstantorimpermanent;thingsarestressful;thingsarenot-self.Infactsometimesthisisoftendefinedaswhatrightviewis.Thenthefournobletruths—aboutsuffering,itscause,itscessation,andthepathtoitscessation—areinterpretedtofitintothoseprinciples.Butwhenpeoplefallintothisinterpretation,thereareseveralconclusionstheycometo.
Oneisinterpretingtheteachingonnot-selfasano-selfteaching—i.e.,that
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therereallyisnoself;thereisnoagenthere.We’resimplyonthereceivingendofthingscomingin,dependingonconditions,andwehavenoagencyinchanginganything.Thatisoneoftheconclusionsthat’sdrawn.
Thesecondconclusionisthatsufferingcomesfromnotbeingokaywithchange,fromthinkingthatyouhavethepowertochangethings.Butifyouacceptthatchangeisgoingtohappenandcanlearnhowtobeokaywithit,thenyouwon’tsuffer.
Basedonthisinterpretationistheideathatclingingmeansthatyoudon’trealizethatthingsareimpermanent,soyouholdonhopingthatthey’llbepermanent;butifyou’reokaywiththefactthatthingsaregoingtochange,thenyou’renotreallyclinging.You’rejustembracingthingslightlyandlettingthemgoastheypass.
Butifyou’veevernoticed,whenpeoplecling,theydon’talwaysclingwiththeideathatthingsarepermanent.Thetwobigthingsthatweclingtoinlifearefoodandsex,right?Doesanyonethinkfoodispermanent?No.Doesanyonethinksexispermanent?No.Weallknowthatthesethingsareimpermanentandyetwestillclinganyhow.Infact,knowingthatthey’reimpermanentmakesusclingallthemore.Weclingnotbecausewethinktheyarepermanentbutbecausewethinkthattheeffortthatgoesintoclingingisworthit.TheBuddhasaysweclingbecauseofthepleasurewegetoutofthings,withtheideathatthepleasurewegainfromholdingonisworththeeffortthatgoesintotheclinging.
Now,ingeneral,humanbeingsareprettybadatcalculatingwhat’sworththeeffortandwhat’snot.IliveinAmericaandwhenIoutintotheforest,IgototheNorthRimoftheGrandCanyon.Onthewaythere,IhavetoridethroughLasVegas.AndLasVegasisanexcellentexampleofpeoplenotknowingwhat’sworththeeffort.SomeoneoncesaidthatwhathelikedaboutLasVegaswasthatLasVegasisveryhonest.Thesignsontheroadleadingtheresay,“93%paybackrate.”Youknowwhatthey’retellingyou,right?Yougivethemonedollar,andthey’llgiveyou93centsback.Andyet,everyFridaynight,peoplego,go,gotoLasVegas.EverySunday,thetrafficjamcomingbackfromLasVegasisincredible.We’reverybadjudgesofwhat’sworthdoinginourlives.
Therewasonceapositivepsychologist—thekindofpsychologistwhostudieswhypeoplecanbehappyorwhattheydotobehappy.Hewouldaskpeople,“Whatmakesyouhappyinlife?”andtheywouldgivehimalistofanswers.Andthen,ifheactuallyinterviewedthemwhiletheywereexperiencingthosethingsandask,“Areyouhappy?”theanswerwouldbe,“Well,notsohappy.”Andyetlater,peoplewouldstillsay,“Thisiswhatmakesmehappy.”
Youcanthinkaboutthemealthatyou’regoingtohaveafterthistalktonight.
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Singaporeisafoodhaven,andyoucanhaveawholeworldavailabletoyou,soyoucanthinkaboutthatfortheentirehour:“I’dliketohavesomepizzaandmaybesomeSzechuanfood”orwhatever.YoucanenjoythinkingaboutthesethingsforthewholehourandmisstheDhammatalkentirely.Andthenwhenyougoout,theeatingisveryshort:quickquick,eateat,andthenyougo.Notmuchpleasure.
Andsothispsychologistwassayingtohimself,“Whyisitthatthesepeoplearesuchbadjudgesofwhatmakesthemhappy?”Thenhethoughtabouthimself:Helikestoclimbmountains.Now,ifthere’sanythingthat’sstupid,it’sclimbingmountains.Yougettothetopthenyouhavetogodown.That’sit.Andalotofeffortgoesintogettingtothetopandalotthatgoesintocomingbackdown.Andherealizedthatwhilehewasdoingit,hewasactuallyprettymiserable.Butthenhewouldcomebacktoworkandcouldn’twaitforthenextchancetogoclimbamountain.
Soclingingcomesbasicallyfrombadjudgement.Wethinkthatsomethingisgoingtobeworththeeffort,andsoweholdontoit—wekeepdoingitrepeatedly—andyetit’snotreallyworththeeffortatall.
ThisiswhytheBuddha’steachingustolookcarefullyatwhyweclingtothings—notbecausewethinkthatthey’regoingtobepermanent,butbecausewethinktheeffortthatgoesintotheclingingisgoingtobeworthit.
Sothewholepurposeofhisteachingisnottoacceptthingsasthereare.Instead,theteachingaimsathelpingusdevelopourpowersofjudgmentsothatwebecomebetterjudgesofwhatisworththeeffort.Andthisbetterjudgmentcomeswhen,insteadofputtingthethreecharacteristicsfirst,weputthefournobletruthsfirst.Thefournobletruthsarebasedontherealizationthat,yes,weareactiveinourapproachtolife.Wedon’tjustsithereandreceivethingscomingin.We’remoreproactive.AstheBuddhasaid,alldhammasarebasedondesire.Everythingweexperienceinlifeisbasedondesireofonekindoranother.Oursenseofwhoweareandoursenseoftheworldaroundusisbasedonourdesires.
I’llgiveyouanexample.Mybrotherisanalcoholic.Onetime,hecametovisitmeatthemonastery,andasweweredrivingfromtheairportthroughthenearbytown,wewentpasttheoneplaceintownwheretheysellliquor.Now,Ihadneverreallypaidattentiontothisplace,asIwasn’tinterested.Butassoonaswedrovepast,mybrothersaid:“Geoff,canIborrowyourcartomorrow?”Isaid“No.”I’dbeenhisbrotherlongenough.Iknewwhathewasthinking.Buthisworldisdifferentfrommine.Astheysay:Ifanalcoholicgoesintoahouse,heknowsveryquicklywherethealcoholiskept.Ifamonkgoesintoahouse,heknowsveryquicklywherethedarkchocolateiskept.Ourexperienceorour
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senseoftheworldisdependentonourdesires.Oursenseofwhoweareisalsodependentonourdesires.WhattheBuddhaistellingusinthefournobletruthsisthatwehavetolookatourdesirestosee:Aretheyleadingtohappinessoraretheyleadingtosuffering?
Now,weallknowthattheBuddhasaidthatsufferingisbasedonthreekindsofcraving:cravingforsensuality,cravingforbecoming,cravingfornotbecoming.
SensualityiswhatItalkedaboutjustnow.It’sthinkingaboutsensualpleasures.It’sourfascinationwithplanningournextmeal,ournexttrip,ournextwhateverthesensualpleasureisgoingtobe.Theproblemisnotnecessarilythepleasureitself.Theproblemisourfascinationwiththinkingaboutit.Again,youcanthinkabouttonight’smealforthewholehourandmakedifferentchangestoyourplansforwhatyou’regoingtoeatandwhereyou’regoingtoeatit.Themealitselfisnotsomuchtheproblem.It’stheamountoftimeandeffortthat’sputintothinkingaboutit.
Asforcravingforbecoming,theword“becoming”basicallymeansyoursenseofwhoyouareinaparticularworldofexperience,andthat’sgoingtobebasedonadesire,too.Ifyouhaveadesireforpizza,thenwhoyouareis,one,thepersonwhowillenjoythepizzaand,two,thepersonwhohastheabilitytoobtainthepizza:inotherwords,youastheconsumerandyouastheprovider.That’syoursenseofwhoyouare.Theworldaroundyou,asfarasit’srelevanttothisparticularbecoming,iswhat’sgoingtobehelpfulingettingthepizzaandwhat’sgettingintheway.Anythingthat’snotrelatedtopizzaistotallyirrelevantinthatparticularworld.
Onceyouhavethepizza,thenwhat’snext?Therewillbeotherdesires,andtherewillbeadifferentyouandadifferentworlddependentonwhichdesireyoufocuson.Sometimesyouhaveconflictingdesiresatthesametime,whichiswhywehaveconflictinside—conflictbetweendifferentsensesofwhoyouare—whichalsoleadstoconflictintheworldoutside.
So,basically,thisiswhattheBuddhameansbytheword,“becoming”:asenseofwhoyouareandtheworldyouinhabit.Tocravethatisakindofcravingthatwouldleadtosuffering.
Andthenthere’scravingfornotbecoming.Yougetintoaparticularsenseofwhoyouareoraparticularsenseoftheworld,andyoudon’tlikeit.Youwanttoabolishit.That’scravingfornotbecoming.
TheBuddhasayswesufferbecauseofthesethreedifferentkindsofcraving.That’sthesecondnobletruth.Butnotallcravingisbad.Thecravingtogainawakeningisactuallypartofthepath.Thecravingtogetridofunskillfulthoughtsandtodevelopskillfulthoughtsinyourmind:Thisisallpartofright
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effort,whichispartofthepath,thefourthnobletruth.SowhattheBuddhaisdoingwiththefournobletruthsisteachingustolook
atourdesires,realizingthatourdesiresaregoingtoshapeoursenseofwhoweareandtheworldthatwelivein,andtheycangointwoverydifferentdirections:eitherleadingtohappinessorleadingtosuffering.
WhentheBuddhaexplainsthisaspartofthefournobletruths,ontheunskillfulsideheliststhedesireasthethreekindsofcraving:Thosearethecauseofsuffering.Thenthere’sthesufferingthatcomesasaresult.That’soneside.Ontheotherside,theskillfulside,isthedesirethat’spartofrighteffort,partofthepathtoendofsuffering;andthentheendofsufferingistheresult.Sothat’showwe’vegotfournobletruths.
Now,eachofthefournobletruthscarriesaduty.Thedutywithregardtosufferingistocomprehendit—inotherwords,tounderstandit,tounderstanditsothoroughlythatyoufinallydon’tfeelapassionforitanymore.Wedon’tusuallythinkthatwe’repassionateforsuffering,butthenyoulookathowpeoplesufferagainandagainandyettheykeepgoingbacktothingsthatmakethemselvessuffer:That’sbecausethereispassionthere.
WhentheBuddhatalksaboutcravingandclinging,he’sbasicallytalkingaboutouraddictiontothingsfromwhichwe’vesufferedbeforebutwekeepgoingback.Sothedutythereistocomprehendthattherereallyissufferinginthatclinging:inthethingsweholdonto,andintheholdingon.
Thedutywithregardtothecauseofsufferingistoabandonit.Whenweseethecravingarise,weshouldseeitassomethingweshouldgetridof.Thesearetheactivitieswehavetodo.
Now,ourproblemwiththesefirsttwonobletruthsisthatusuallywegetthembackwards.Wethinkthatsufferingisourenemyandcravingisourfriend.AsAjaanSuwatsaid,“No,you’vegotitbackwards.Youhavetoseecravingasyourenemyandsufferingasyourfriend—yourfriendinthesensethatyouwanttogettoknowitwell,tounderstandit.Whenyouunderstandit,thenyoucangobeyondit.”Formostofus,whenweseesuffering,wetrytogetridofthesufferingrightaway.Thisisthewrongduty.It’slikegoingintoyourhouse,seeingyourhousefullofsmoke—andtryingtoputoutthesmoke.Ifyoudon’tlookforthefire,youcankeeponputtingoutthesmoke,puttingoutthesmoke,butit’snevergoingtoendthesmoke.Thesmokewillkeeponcoming.Youhavetofindthefiretoputitout.Inthesameway,youlookforthecravingandletitgo.That’showyouputanendtothesuffering.
Ontheothersideofthenobletruths,theskillfulside,youhavetheendofsufferingandthepathtotheendofsuffering.Thedutywiththeendofsufferingistorealizeit,andyoudothatbydevelopingthepath.Thepathissomething
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thatyouactuallyhavetobringintobeing:everythingfromrightviewtorightconcentration.
Sothesearethefourdutieswehavewithregardtothefournobletruths.Now,whentheBuddhataughtthethreecharacteristics:One,hedidn’tcall
them“threecharacteristics.”Hecalledthem“perceptions”—waysoflookingatandlabelingthings.Andthepurposeoftheseperceptionsistohelpwiththesedutiesforthefournobletruths.Inotherwords,whenyouseethatthere’ssuffering,youwanttoperceivethatsufferingisinconstant.Whenyouperceiveitasinconstant,yourealizethatit’sstressful.Andwhenyouperceiveitasstressful,yourealizethatit’snotworthholdingontoasyouoryours.Inotherwords,thisisavaluejudgement:It’snotworthclingingto.It’snotworthholdingonto.Youshouldletgoofit.That’swhat“not-self”means:notthatthereisnoself,butthatthethingsyouusuallylabelas“self”aren’tworthholdingonto.Youdevelopdispassionforthem.That’swhatitmeanstocomprehendsuffering.
Similarlywiththecausesofsuffering:Youseethatthesethingsleadtosomethingbad,sotoletgoofthemyouhavetoperceivethemasinconstant,i.e.,they’reundependable,thatthey’restressful,andthatthey’resomethingyoushouldn’tidentifywith.Youcanthinkofyourmindasbeinglikeacommittee,andthat“not-self”heremeansthattherearesomemembersofthecommitteethatyounolongerwanttoidentifywith.Youdon’twanttosidewiththem.
Asforthepath,youdon’tapplythethreeperceptionstherequiteyet.You’reactuallytryingtodevelopthepath,soyouapplythethreeperceptionstothingsthatwouldpullyouawayfromthepath.Forinstance,partofthepathisvirtue,andastheBuddhasaid,sometimeswe’reafraidtofollowthepreceptsbecausewefeelthatourhealthwouldbeatstake,orourwealthorourrelatives.AndtheBuddhasayswehavetorealizethatthesethingsdon’tlast.Youdon’tgotohellfromlackofwealthorhealthorrelatives.Buttheactofbreakingthepreceptscantakeyoudowntohell.Youmaysay,“Waitaminute.Ibrokethispreceptbecauseofmymother.IbrokethispreceptsothatIcouldmakemoremoneytogivetomymother.”Butwhatdoyouthinkthehellguardiansaregoingtosay?“That’syourmother’sbusiness.You’vegottogotohell.Wedon’tcarehownobleyourmotivewas,youbroketheprecepts.”
Soevenincaseslikethat,youhavetosay,“Ican’tlieforthesakeofmyhealth,Ican’tlieforthesakeofmywealth,Ican’tlieevenforthesakeofhelpingmyrelatives.”Youhavetoseethesethingsasinconstantandstressful—thingsthatyoucannotrelyonandarenotreallyyours.
Similarlywhenyou’repracticingmeditation:Youapplythethreeperceptionstothingsthatwouldpullyououtofconcentrationorgetintheway
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ofdiscernment.
Now,youhavetobeskillfulinhowyouusethesethreeperceptions,havingtherightsenseoftimeandplaceforwhentoapplythemandwhennotto.Andthatsensecomesfromseeingthingsintermsofthedutiesofthefournobletruths.Youapplythethreeperceptionswhentheyhelpwiththedutiesofthefournobletruths,butnotwhentheyinterferewiththoseduties.
Sobasically,it’simportantthatyouseethatthefournobletruthscomefirstandthesethreeperceptionscomewithinthecontextofthefournobletruths.Andsoinsteadofsimplyacceptingthingscomingandgoing,theBuddhacounselsyoutolookatyourdesires.Therearedesiresthatwouldactuallyleadtotheendofsuffering.Thedesireforawakeningisagoodthing.Thebeliefthatyoucandothis,theBuddhacallsakindofconceit:“Otherpeoplecandothis,sowhycan’tI?”That’sactuallyaskillfulformofconceit,somethingthatyoushouldencourage,somethingthatyoushouldmakecomeintobeingandkeepfromgoingaway.
Sowhatwe’redoingisnotsimplyacceptingthingscomingandgoing,whilesaying,“Everythingisokay.Wavesarecomingontheshore,goodwavesarecoming,badwavesarecoming,anditdoesn’tmatter,I’lljustsithereandacceptthewaves.”What’sgoingtohappen,ofcourse,isthatsomedaythewavesaregoingtocomeonstrongand,oops,you’regone.Andwhoknowswherethey’regoingtowashyouupagain?
TheimagetheBuddhagivesofthepracticeisnotofsittingthere,acceptingwaves.Instead,hesaysit’sasifthere’sadangerousriverthatyouhavetocross,butyoucangetacrosstheriver.Andyoudothatbyholdingontothepath—whichislikearaft—andbymakinganeffort.Youhavetopaddlewithyourhandsandfeet,andyouhavetomakeaseriouseffort,butthereisaplaceofsafetythatyoucangetto.Ifyougetontoaraftandsay,“Look!I’mnotholdingon!”What’sgoingtohappen?You’llfalloffandgetsweptdownstream.
There’sateachingbyAjaanChah.Hesaid,supposeyou’recomingbackfromthemarket.You’recarryingabananainyourhand,andsomeonecomesupandasks,“Whyareyoucarryingthebanana?”Yousay,“I’mcarryingthebananabecauseIwanttoeatit.”Hethensays,“Howaboutthepeel?Areyougoingtoeatthepeeltoo?”“No.”“Thenwhyareyoucarryingthepeel?”
Atthispoint,AjaanChahasks,“Whatdoyouusetoanswerhim?”Andhisanswercomesintwostages.First,youhavetousedesire.Youhavetowanttogiveagoodanswer.Inotherwords,discernmentisnotgoingtocomewithoutthedesire.Youhavetodesiretogiveagoodanswer.Andthen,inthesecondstage,AjaanChahgivesyouagoodanswerfortheperson:“Thetimehasn’tcometoletgoofthepeel.IfIletgoofthepeelnow,thebananawouldbecome
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mushinmyhand.”
Andit’sthesamethingwiththepracticeofthepath.Therearethingsthatwehavetoholdonto.Ifyoudon’tholdontothepath,yourmindbecomesmush,soyouhavetoholdontothepathandrealizethatthisisadesirethat’sactuallyaskillfuldesire:Thedesiretofollowthepathissomethingthatyouneedinordertopractice.
AstheBuddhasaid,wisdomcomesfromthequestion,“WhatwhenIdoitwillleadtomylong-termwelfareandhappiness?”Thisisthequestionthatgivesdirectiontoyourdesire.Andit’swiseinthreeways.
One,itrecognizesthatthereissuchathingaslong-termhappiness,thatit’snotjustwavescominginandgoingaway,cominginandgoingaway.Somepleasuresarelonger;somepleasuresareshorter.Somepleasuresareharmful;somepleasuresarenot.
Two,youwanttolookforpleasuresthatarenotharmful:pleasuresthatdon’tharmyouandthatdon’tharmotherpeople.Andyouwantpleasuresthatlast.That’sthesecondpartofwisdom,realizingthatlong-termhastobeharmless,andthatlong-termisbetterthanshort-term.
Three,happinessisgoingtodependonyouractions:That’sthethirdpartofthewisdom.Happinessisnotgoingtocomejustrushinguptoyouonitsown.Itdependsonwhatyou’redoing.Youractionsmakeallthedifference.
That’swhatwisdomstartswith—havingconvictioninthosethreerealizations.
Now,thefirstleveloftheBuddha’sanswertothatquestion—“WhatwhenIdoitwillleadtomylong-termwelfareandhappiness?”—ismakingmerit.Otheranswersalsoincludepracticingthepath,developingconcentration,developingdiscernment,buttonightIwouldliketofocusonmakingmerit,becausesometimespeoplelookdownonmakingmerit.Theysaythatit’sforpeoplewhoarenotseriousaboutthepractice,peoplewhoarejustselfish,whowanttomakemeritsothattheycanwinthelotterythenexttime.DoesthathappeninSingapore?Doyouhavealottery?
InAmerica,wehavefivecasinosintheareaaroundthemonastery.We’reinanareawheretherearelotsofIndianreservations,andinAmerica,ifyouhaveanIndianreservation,youcanbuildacasino,becausethelawsthatgovernIndianreservationaredifferentfromthelawsfortherestofthestate.Andsothecasinosareliketrapsforpeoplecomingintothemonastery.Theyeithertrapyouonthewayin,inwhichcaseyoumaynotmakeittothemonasteryatall,ortheytrapyouonthewayout.Peoplethink“IwonderhowmuchmeritImadeatthemonastery”andthentheygoandthrowsomemoneyawaytotest
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theirmerit.Ifthat’syourapproachtomerit,thenyes,itisselfish.Butthat’snothowtheBuddhateachesmerit.He’snotteachingmerittowin
thelottery.He’steachingyoumeritbecausethisisthewayyoucanactuallydevelopwisdomanddiscernment,andprepareyourselfforthemoreadvancedpartsofthepractice.
Andmeritisnotselfish.WhenyoulookatwhattheBuddhataughtaboutmakingmerit,it’snotjustamatterofbeinggenerous.Italsoincludesfollowingthepreceptsandmeditatingtodevelopthoughtsofgoodwillforallbeings.AstheBuddhasaid,meritisawayoffindinghappiness.“Thisisactuallyanotherwordforhappiness,”hesaid,“actsofmerit.”Nowthinkaboutit:Ifyoufindyourhappinessbybeinggenerous,youfindyourhappinessbybeingvirtuous,youfindyourhappinessbyspreadingthoughtsofgoodwilltoeverybody,it’snotselfish.It’sactuallyakindofhappinessthatbreaksdownboundariesbetweenyouandotherpeople.Whenyou’rebeinggenerous,youbenefit,andotherpeoplebenefit,too.Whenyou’rebeingvirtuous,youbenefit,otherpeoplebenefit,too.Whenyoupracticegoodwill,youbenefit,otherpeoplebenefit,too.Sothisbreaksdownboundaries.It’snotselfishatall.
Ifyoufindyourhappinessinthingslikewealth,status,praise,andsensualpleasures,thatactuallycreatesdivisions,becausewhenyougainwealth,somebodyelseloses.Yougainstatus,otherpeoplelose.Yougoaroundtryingtogetpraiseforyourself,otherpeoplearegoingtobejealous.Thatcreatesdivisions.Butifyou’relookingforhappinessthroughmerit,it’sactuallyanunselfishwayofpracticing.
Ofcourse,theBuddharecommendsthatyoupracticeallthreekindsofmerit,andnotjustbeinggenerous,becauseifyoupracticejustbeinggenerousorjustobservingtheprecepts,therearedangers.
AjaanWan,whowasafamousteacherinThailandmanyyearsback,oncesaidthatifyou’regenerousbutdon’tobservethepreceptsanddon’tmeditate,youhavehopesofbeingrebornasadoginanAmericanhouse:verycomfortable,peopleloveyou,butyoudon’tknowanything.Right?YoucanlistentoDhammatalksalldayandnotunderstandaword.
Ifyou’regenerousandobservetheprecepts,youhavehopesofbeingrebornasahumanbeingwithwealth,butifyoudon’tmeditate,thenyouwon’thavethewisdomtouseyourwealthwiselyandwell.Inthatway,yourwealthcanactuallyturnaroundanddestroyyou.Asweseemanytimesaroundus:peoplewhohaveallthewealththeyneedbuttheyspenditonthingsthatareworthlessorthingsthatareactuallyharmfultotheirgenuinewell-being.
Soifyouwantyourmerittobesafe,youdevelopallthreekinds:generosity,virtue,andthoughtsofgoodwillforallbeings.
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NowI’dliketogointotheseonebyone,toshowthatinadditiontobeingaskillfulwayoffindinghappiness,theyalsoprepareyouforthehigherlevelsofthepractice.
Forexample,withgenerosity:WhentheBuddhataughtgenerosity,oneofthefirstthingshepointedoutwasthatit’samatteroffreechoice.Akingoncecametoaskhim,“Whereshouldagiftbegiven?”Now,thiskinghadaskedthisquestionofbrahmansandotherreligiousgroupsinthepast.Heaskedthebrahmans,andtheanswerfromthebrahmanswasthatthegiftshouldbegiventothebrahmans.HeaskedtheJains,andtheysaidthatthegiftshouldbegiventotheJains.SothekingwasexpectingthattheBuddhawouldsay,“GivetotheBuddhists.”ButthatwasnotwhattheBuddhasaid.Instead,hesaid,“Givewhereyoufeelinspired.Givewhereyouthinkpeoplewoulduseitwell.”Therewasnopressuretogivetoanyparticularperson.TheBuddhaneversaidyoushouldgivehereoryoushouldgivethere—orshouldnotgivehereornotgivethere.Afterall,itisyourwealth.Butalso,beyondthat,hewaspointingoutthatyourgenerosityshouldcomefromafreechoiceonyourpart.
Hewastryingtoteachthebasicprincipleofkamma:thatwedohavefreedomofchoice.Andoneofthebestwaysofrealizingthatiswhenyougiveagift.Youareperfectlyfreetogivetoanywhereyouwant.Youdon’thavetobeaslavetoyourdesires.Youcanbegenerous.Thinkbackonthis:Whenwasthefirsttimeyougaveagift,notbecauseitwasexpectedofyou,andnotbecauseitwasChineseNewYear,notbecauseitwassomebody’sbirthday,orbecauseitwasforyourteacher,butsimplybecauseyouwantedtogiveagift.Thatmeansalotmorethanwhenyouweretoldthatyouhadtogiveagift—aswhenyougotoweddings,youhavetogiveagift.Itmeansmorewhenyou’resimplyfondofgiving.
Inmyowncase,IwasthinkingaboutthisawhilebackandIrecalledwhatIthinkwasmyfirstgenuinegift.Iwastenyearsoldandwehadmovedfromwherewelivedonafarmtoalittletown.Andinthetown,Icouldgetonmybikeandridetothestore.HereinSingapore,that’sacommonthingright?Thestoresareeverywhere.ButwhenIlivedonthefarm,itwasverydifficulttogotoastore.ButnowIlivedinatown,IcouldgetonmybikeandinfiveminutesIwasatthestore.SoonedayIhadsomemoneyinmypocket—tenyearsold,walkingintoastore—andInoticedthattheyhadaneggseparator.Now,mymotherlikedtobake.Shebakedcookies,shebakedpies,shebakedcakes,andshewasspendingalotoftimeseparatingtheeggs.AndIthoughtshewouldprobablylikeaneggseparator—youknow,thislittlethinglikeacupfortheyokewithaspacearounditfortheeggwhitetogothrough—anditcostabout15cents.SoIboughtmymotheraneggseparatorandcamehomeandgaveittoher.Later,Irealized,thinkingback,thatwasthefirsttimethatIgaveagiftnot
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becauseIwastoldtogiveagiftbutbecauseIwantedto.Yearslater,aftermymotherdied,wewentthroughherpersonaleffects,and
Ifoundtheeggseparator.Shehadmadeamistakeonetimeandputitintothedishwasherandithadmelted,butshekeptit.AndIknowwhyshekeptit.Whenagiftisfreelygiven,itmeansalotmore.
AndsothelessonfromtheBuddha’steachingisthatwhenyoureallygiveoutofthegenerosityofyourheart,you’reteachingyourselfalessonaboutfreedom.Youarenotaslavetoyourgreed;youarenotaslavetoyourpossessiveness.Youhavethefreedomtogivesomethingaway.
TheBuddhawantstoprotectthat.Monksaretaughtthatifsomeonecomestothemandasks,“WhereshouldIgiveagift?”theyshouldsay,“Givewhereyoufeelinspired.Givewhereyoufeelitwouldbewellused.”Severalyearsback,astudentofminehadamotherwhowasquitewealthy.Shewasgoingtogiveagiftof$2milliontoaBuddhistcenter,andhewantedhertogiveittoourmonastery.Andsohecalledmeupandasked,“WhatshouldItellmymother?”Isaid,“Tellhertogivewhereshefeelsinspiredandshefeelsitwouldbewellused.”Soshegaveittoangroup.AndIthoughttomyselfthatIpreservedmyprecepts,andmypreceptswernowworthmorethan$2million.
TheBuddhahaslotsofteachingsforthemonksaboutnotaskingforthings,ornoteventryingtoinfluencepeopletogive.Therewasacasewheremonkswerebuildinghutsandtheyweregoingoutofbounds,competingwithoneanother,andpesteringlaypeoplewithrequestsformaterialsandworkers.Infact,asthestorysaid,itgotsobadthatwhenpeoplestartedtoseemonkscome,theywouldturnaway,theywouldclosethedoor.Eveniftheysawacowcoming,theythought,“Thisisamonk,”andwouldturnaway.
SowordgottotheBuddha.Hecalledallthemonkstogetherandsaid,“Look,peopledon’tlikebeingaskedformoney.Peopledon’tlikefund-raisers.”Headdedthatevenanimalsdon’tlikefund-raisers.Hetoldthestoryaboutamonklivinginaforestwheretherewasabigmarshnearby,andthebirdswouldcomeatnightandsettleinthetrees,goingchachachachaallnightlong.ThemonkwenttotheBuddhaandsaid,“I’dlikethebirdstogoaway.”AndtheBuddhasaid,“Okay,inthefirstwatchofthenight,getupandmakeanannouncement:‘Everybirdhereintheforest:Iwantonefeatherfromeachofyou.’Thesecondwatchofthenight:‘Everybirdhereintheforest:Iwantonefeatherfromeachofyou.’Thirdwatchofthenight:‘Everybirdhereintheforest:Iwantonefeatherfromeachofyou.’”Themonkdidashewastold,andthebirdssaidtothemselves,“Thismonkisgreedy,”andtheyallleft.
SotheBuddhawantstoprotectthefreedomofchoiceingivingagift.Youshouldrealizethatgenerositycomesfromyourownchoiceandthatyouhave
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freedomofchoice.Thisisthenumber-oneprincipleofkamma.It’snotthatyourbadkammaisgoingtogetyou.Thebasicprincipleofkammaisthatyoudohaveafreedomofchoice.Whatyoudomakesadifference.Youcanchangewhatyoudoforthebetter.Andyoulearnthisbybeinggenerous.
Youalsolearnthatyoubecomeadifferentperson,andtheworldaroundyoubecomesadifferentworldwhenyou’rebeinggenerous.Thisisalessoninbecoming,askillfulkindofbecoming.Youbecomeamoregenerousperson,yourheartiswider,andtheworldbecomesawider,morewelcomingplace.Soyoulearnanimportantlessonabouthowyouractionsshapewhoyouareandtheworldaroundyou.
Nowifyouapproachgenerositynotsimplyassomethingyouwanttodobutasaskill,thentheBuddhagivesyoumoreinstructions.Skillfulgivingdependson:
•yourmotivation,•yourattitude,•therecipient,and•theactualgiftyougive.
Thesearethefourthingsyouwanttothinkaboutasyoudevelopgenerosityintoaskill.
Intermsofyourmotivation,theBuddhasaidthatthelowestmotivationis,“IfIgivethisgift,I’mgoingtogetitbackwithinterest.”Thatisagoodmotivation.It’sthelowest,butitstillcountsasagoodmotivation;it’sbetterthannotbeinggenerousatall.Ahighermotivationisthat“It’sgoodtogive.”Ahighermotivationisthat“It’snotrightthathereIhaveallthiswealthandtheseotherpeoplearepoor;theydon’thaveanything.IfIdon’tgive,it’snotright.”That’sahighermotivation.
Ahighermotivationstillisthatgivingmakesthemindserene.Andthenfinally,givingbecomesanaturalexpressionofthemind,thatwhenyouhavesomething,youcanalwaysthinkofhowcanyoushareit.Themotivationgoeshigher,andtheresultsthatcomewithyourgenerosityalsogohigher.
Intermsofyourattitude,youwanttogivewithanattitudeofrespect.Youwanttogiveattentively,topayattentionasyou’redoingit.Youwanttogivewithamindofsympathyforthepersonwhoisreceivingit.Youwanttobegladwhenyouthinkaboutgivingthegift,gladwhileyou’regivingthegift,gladwhenyou’vegiventhegift.Ifyoudeveloptheseattitudes,thenthemeritthatcomesfromthegiftgoeshigherandhigher.
There’sastoryintheCanonaboutaverywealthymanwhocouldnotusehiswealth.Hehadfinefoodbutwhenheategoodfood,hewouldthrowup,sohe
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hadtoeatverypoorfood.Ifherodeinhisnicechariot,hewouldgetsick.Hehadtowalk.Ifhelivedinhisfinehome,insectswouldattack.Hehadtoliveinalittleshed.Finally,heendedupdyingwithoutanyheirs,andallhiswealthwenttotheking.TheBuddhasaidthattheman,inapreviouslifetime,hadgivenagifttoaprivateBuddha,butthenafterhegavethegifthesaidtohimself,“IwishIhadn’tdonethat.Icouldhavegivenittosomeoneelseorkeptitformyself.”Thegiftmeantthathewasgoingtobecomewealthy,butthefactthatheregrettedthegiftmeantthathecouldnotenjoyhiswealth.
Sowhenyougive,trytobehappywhileyou’redoingit,beforeyoudoit,andafteryoudoit.Thatway,yougetthemostbenefitoutofthegift.
Asforthegiftitself,youwanttogivesomethingthat’stimely,thatpeoplecanactuallyuse.InAmerica,theyliketogiveknittedcapstothemonksbecauseitiscold.InSingapore,Idon’tthinkyouneedknittedcaps.It’snottimelyinSingapore.Andalso,giveagiftthatdoesn’tharmyourselforothers.Inotherwords,youdon’tbreaktheprecepts,youdon’tstealsomethingtogive,andyoudon’tcheatinordertogetsomethingtogive.Yougivesomethingthatyou’veearnedinafairway.
Asfortherecipient,youtrytofindarecipientwhowouldmakegooduseofthegift.TheBuddhawouldrecommendsomeonewithoutgreed,aversion,anddelusion,orsomeonewhoisworkingonthepathtogetridofgreed,aversionanddelusion.Withpeoplelikethese,it’smorelikelythatyou’llactuallybehappywhengivingthegift.Ifyougivetopeoplewhoaregreedyandthenyourealizethattheyabuseit,youdon’tfeelsogladafterwards.Solookforappropriaterecipients.
TheBuddhadidn’tsaythatyouhavetodothis,butifyouwanttobemoreskillfulingiving,youshouldthinkaboutyourmotivation,aboutyourattitude,abouttheappropriategift,andabouttheappropriaterecipient.
Now,asyouapproachgift-givinginthisway,thegiftdoesn’thavetobeamaterialthing.Youcangiveofyourwisdom,youcangiveofyourknowledge,youcangiveofyourenergy,youcangiveofyourtime,youcangiveyourforgiveness—whichisoftenthehardestbutalsothemostmeaningfulgift.Theimportantpointisthatwhenyougiveagift,it’snotaritual—youdon’tdoitjustbecausesomeonesaystodoit.Asyougive,youcanapproachitasaskillintermsofthesefourqualities,andthegiftwillprovidethatmuchmorehappiness.Itwillhavethatmuchmorepositiveaneffectontheworldaroundyou—andalsoonthepersonyoubecomeasaresultofthegift.
That’sgenerosity.Similarlywithvirtue:Whenyoufollowtheprecepts,youbecomeabetter
person;theworldaroundyoubecomesabetterworld.You’relearningan
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importantlessoninbecoming,andanimportantlessoninhowtochannelyourdesires.
Therearesomepeoplewhocomplainabouttheprecepts.Ontheonehand,theycomplainthatthepreceptsarehard-and-fastrules,whichtheydon’tlike.It’sbettertodescribethepreceptsasclear-cut.Afterall,youneedsomethingveryclear-cutwhenyou’remosttemptedtobreaktheprecepts.Ifthepreceptsarecomplexandhavealotofinsandouts,it’sveryeasytowigglethrough.Butifyouknow—nokilling,nostealing,noillicitsex,nodrinking,nolying,atall—thenwhenyoufeeltempted,yourememberthatthereisaclearpreceptagainstthis.
InAlaskatheyhavebears.Iwasvisitingsomeyearsback,andtherewasabigsignsaying,“BearAwareness.”ItlistedalotofDo’sandDon’t’s.Thefirstonewas,“Ifyouseeabear,don’trun.”Yourfirstinstinctwhenyouseeabearisthatyouwanttorun.Buttheysaid,“Don’tRun.”Theykeepitshort.“Staywhereyouare.”“Raiseyourarmssoyoulookbigger.”Thebearshaveverybadeyesightsoyoulookbigwhenyouraiseyourarms.Thesignalsosaid,“Speaktothebearinacalmandreassuringvoice.”Inotherwords,don’tscream.ThentheywentdownalonglistofDo’sandDon’t’s.Itwasallverycrisp,short,sharp,veryclear-cut.Finallytheygotto:“Ifthebearattacksyou,liedown,playdead.”Thenthedifficultonewaswhenthebearstartschewingonyou.“Trytofigureoutifthebearischewingonyououtofcuriosityorifit’schewingonyououtofhunger.”
ThisiswhattheDo’sandDon’t’ssaid.Ifthebearischewingonyououtofcuriosity,itwouldstopbecauseitwouldthinkthatyou’redeadandposenodanger,andsoitwouldgoaway.Sojustliethere.Butifthebearischewingyououtofhunger,attackthebearwithallyourmight.Whichmeansthatyouneedalotofmindfulnessandalertness—whichgetsintotheareaofmeditation,thetopicoftomorrownight’stalk.
Now,theDo’sandDon’t’swereshortandclear-cutforareason:Whenyouseeabear,youcanrememberonlysimplethings.Inthesameway,thepreceptsareveryclear-cutforagoodreason,becauseyouneedsomethingshortandclear-cutwhenyoufeelmosttemptedtobreakthem.Ifyou’retemptedtolie:NoLies.Ifyou’retemptedtohaveillicitsex:NoIllicitSex.Period.Thatwayyoucanrememberthepreceptswhenyouneedthem.
Somepeopleoftencomplainthatthepreceptsaretoonarrow.Forinstance,thereisapreceptagainstkilling,butnopreceptagainsteatingmeat.Peoplesay,“Well,ifyou’reeatingmeat,thenyou’reencouragingotherpeopletokilltheanimals.”Butthepreceptsfocusontheareawhereyouareabsolutelyincontrol,whereyouareincharge.Andthatmeansthattheyfocusspecificallyon
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whatyoudoandwhatyoutellotherpeopletodo.Youcancontrolthat.
Beyondthat,youcannotcontrol.Alltoooften,whenwefocusonthingsthatarebeyondourcontrol,weforgettolookatwhatwecancontrol.Sothepreceptsaretheretofocusonwhatyoucancontrol.Ifyoudecidethatyoudon’twanttoeatmeat,that’sperfectlyfine,butthepreceptsstartwithwhatyouaredoingandwhatyouaretellingotherpeopletodo.That’swhatyouareresponsiblefor.Andagain,thatisfocusingyourselfbackonthewayyourlifeisshapedbyyourintentionsandyourdesires.Youhavetoberesponsibleforthose.
Atthesametime,thepreceptsteachyouqualitieslikemindfulness,alertness,andardency,whichareallpartofmindfulnesspractice.Mindfulness:Youhavetokeepthepreceptsinmind.Youhavetoremember,“Ihavetakentheseprecepts.”Alertnessistobealerttowhatyouaredoing.
Myteacherhadastudentonetimewhowantedtoobservetheeightprecepts.Shecametothemonasteryintheafternoonandshewalkedpastaguavatreeandtheguavaslookedreallyniceandripeandbeforesheknewit,oops,shehadputoneinhermouth.Myteacherwasstandingafewyardsawayandsoheasked,“What’sthatinyourmouth?”Sherealizedthatshewasn’tpayingattention.Thatwasalackofmindfulnessandalertness.Sothepreceptsrequireyoutobealertaboutwhatyou’redoingrightnow.
Ardencyissomethingthatyouhavetomaketheefforttogiveriseto,becausesometimesthereisaverystrongtemptation.Youmaytellyourself,“Thisisjustalittlewhitelieandit’llbeokay.”Ardencysays,“NO.”Thatmeansyouhavetofigureout,“HowcanInotsaythingsthatgiveinformationtosomeonewhomightabuseit,andyethowcanIalsonotlieatthesametime?”Thisiswherethepreceptsdevelopalertness,ardency,andalsoyourdiscernment.
Sothepreceptsarenotjustrituals.They’reactuallytheretotrainthemindinthequalitiesthatyouneedwhenyoumeditate.
Finallywiththepracticeofgoodwill:ThewordmettāIprefertotranslateasgoodwill.Somepeopletranslateitasloving-kindness,anideathat’sbasedonapassageintheCanonsometimestranslatedas,“Justasamotherwouldcherishherchild,heronlychild,weshouldcherishalllivingbeings.”Butthat’snotwhatthepassageactuallysays.Itsays,“Justasamotherwouldprotectheronlychildwithherlife,inthesamewayyoushouldprotectanunlimitedmindtowardallbeings.”Inotherwords,youhavetoprotectyourattitudeofuniversalgoodwillatalltimes.Thismeansthatyoudon’thavetoliketheotherperson.Ifyou’regoingtohavegoodwillforsnakes,youdon’thavetogoandpatthesnake.Thesnakeprobablywouldn’tlikeit.
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Myteacherhadasnakemoveintohisroomonetime,andhedecidedthatthiswouldbetestforhisgoodwill.SohelivedwiththesnakeforthreedaysandspreadlotsofgoodwilltothesnakeButthenbythethirdnight,hesaidtohimself,“Threedaysisenough.”Inhismeditation,headdressedhisthoughtstothesnake:“It’snotthatIhaveanyillwillforyou,it’sjustthatwearedifferentspecies,andit’sveryeasyfordifferentspeciestomisunderstandeachother.There’splentyofspaceoutthereintheforestwhereyoucanbehappy,sopleasefindsomeotherplacetogo.”Andthesnakeleft.Thatwasgoodwill.Itwasnotloving-kindness.Hedidn’tpatthesnake.Hedidn’tcherishthesnake.Butitwasgoodwillforthesnake.Hewishedthesnakehappiness.
Thepracticeofgoodwillissomethingyouhavetodo,soit’srelatedtotheteachingonkamma.Theteachingonkammaalsorelatestoyourmotivationforwishinggoodwill,andwhat,exactly,youarewishingfortheotherperson.Sothepracticeofgoodwillisagoodwayofdevelopinginsightintotheprincipleofkamma.
Tobeginwith,goodwillissomethingyouhavetodevelop.It’snotinnate—orifitisinnate,it’snomoreinnatethanillwill.Wecanfeelillwilljustaseasilyaswecanfeelgoodwill,sometimesmoreeasily.Soremember,thisissomethingyouneedtoworkon.Thisisaqualityyouhavetodevelop.
Secondly,intermsofmotivation,you’rewishinggoodwillforyourownsake.It’snotbecauseyouareOnewitheverybody,orbecauseeverybodyhasBuddha-nature.Wewishgoodwillbecausewewanttomakesurethatouractionsaregoingtobeskillfuleveninverydifficultsituations.Soyouhavetodevelopgoodwillforpeopleyoudon’tlike—evengoodwillforyourboss.Ifyou’regoingtohaveadifficultdaywiththeboss,thinklotsofgoodwillfirstsothatwhenyougoin,youdon’tsaysomethingharmfultothebossorwhoeverthepersonisintheofficethatyoudon’tlike.It’sforyourownsakethatyou’resendingthoughtsofgoodwill,toprotectyourselffromcreatingbadkamma.
Andfinally,whenyou’rewishinggoodwillforothers,it’snotjustspreadingthoughtsofcottoncandy.TheBuddhabasicallysaysyouarehopingthattheywillunderstandthecausesofhappinessandbeabletoactonthem.Weshouldbethinkingintermsofkamma.Iftheyaregoingtobehappy,ithastobebasedontheirkamma.Sowhatyou’rewishingforis,“Maythispersonunderstandthecausesoftruehappinessandbeabletoactonthosecauses.”Andthat’sathoughtyoucanhaveforanybody,nomatterhowevilormalicioustheyhavebeeninthepast,whethertheyhavehurtyouorthepeopleyoulove.Wecanthinkofanynumberofpoliticians—whenIspeakinAmerica,everyonelaughsatthat.Whatyoumightthinkis,“Idon’treallylikethisperson.Idon’tlikehispolicies,”butyoucanwish,“Maythispersonunderstandthecausesfortrue
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happinessandbeabletoactonthem.”Youcanthinkthatthoughtwithouthypocrisy.
Whenyoudevelopgoodwillinthisway,youdevelopinsightintotheprincipleofkamma.Youdevelopinsightintoyourownmind:thatyourmindhasthesepotentialsthatyouhavetodevelop.Youhavedesiresthatgoindifferentdirections,soyouhavetobecarefulaboutwhichdesiresyou’regoingtofollow.
Sowhenyou’redevelopinggenerosity,developingvirtue,developinggoodwill,you’relearningsomeveryimportantlessonsabouthowyourdesiresshapetheworldinwhichyoulive,howyourdesiresshapeyou,andhowbyactingonskillfuldesiresyoubecomeabetterperson;theworldaroundyoubecomesabetterworld.
InAmerica—Idon’tknowwhattheattitudeisinSingapore—butinAmerica,peopledon’tliketheword“merit.”DoyouhaveBoyScoutsandGirlScoutsinSingapore?InAmerica,“merit”soundslikeBoyScoutrewards:BoyScoutbadges,GirlScoutbadges,Browniepoints.Ithinkabetterwordfortranslatingpuññawouldbe“goodness.”Youdevelopyourowngoodness;you’redevelopingthegoodnessoftheworld.
Unfortunately,goodnessisawordwedon’thearmuch.Howmanytimesdoyouspeakaboutsomeone’sgoodness?Howmanytimesdoyouspeakaboutyourowngoodness?Itriedanexperimentonetime.IgotontoAmazon.com—Ioccasionallygoonline—andintheboxforSearch,Itypedin“goodness.”Tryitandseewhatcomesup.It’sallbooksoncakes,pies,andcookies.That’sgoodnessinthemodernworld.ButtheBuddhateachesamuchgreatergoodness:thegoodnessofyourheart,whichyoudevelopbydevelopingtheprinciplesofmerit.Bybeinggenerous,bybeingvirtuous,bydevelopingthoughtsofunlimitedgoodwill,you’redevelopingyourowngoodness,andthegoodnessoftheworldaffectedbyyouractions.Atthesametime,yougaininsightintohowyourdesiresshapeyourlife;yougainskillsinmindfulness,skillsinalertness,skillsinardency,allofwhicharegoingtobeusefulasyougofurtherandfurtheralongthepath.
Sowhatthismeansisthatifyoubringtherightattitudetothepracticeofmerit,it’snotjustaritual.It’snotjustaselfishwayoftryingtogetwhatyouwant.It’snotonlyforpeoplewhoarenotserious.It’sforeveryonewhoisseriousaboutthepractice.Youshouldlookafteryourvirtue,youshouldlookafteryourgenerosity,youshouldlookafteryourgoodwillforthesakeoftruehappiness.AstheBuddhasaid,ifpeoplearestingy,thereisnowaytheyaregoingtogetintorightconcentration,thereisnowayatalltheyaregoingtogainawakening.Soeverythingbeginswiththepracticeofmerit.
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Whichmeansthatyoushouldtrytohavetherightattitudeasyougoaboutit,realizingthatweliveinaworldinwhichthingsarenotjustcomingandgoing.Weareshapingtheworldwithourdesires.Andwehaveitwithinourpowertoremakeourselves.Maybeyoucan’taffectthewideworldoutsideallthatmuch,buttheworldthatyoulivein,theworldofyourexperienceandthepersonthatyouare,arethingsthatyoucanshapeintherightdirection.Whenyoudothis,you’rebecomingawiseperson,you’relearninghowtochangeyouractionssothattheyleadtolong-termwelfareandhappiness:ahappinessthatdoesn’tharmyourselfanddoesn’tharmanyoneelse—ahappinessthatisgoodforeveryone.
Thosearemythoughtsfortonight.
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2:THESKILLSOFCONCENTRATION
December16,2017
Lastnightwetalkedabouthowthefournobletruthsshouldalwaysbeputfirstwhenyou’retryingtounderstandtheBuddha’steachings.Wealsomentionedthatthere’saproblemwhenpeoplesometimesputthethreecharacteristicsbeforethefournobletruths,becausethatcanleadtoalotofmisunderstandingsandunskillfulpractices.
Forexample,ifyoujustfocusonthefactthatthingsareinconstant,stressful,andnot-self,youmaydecidethatallyouneedtodoisjustacceptthefactthatthingscomeandgo,thatyou’llbeokaywiththat,andthat’showyou’llfindhappinessinlife.Butthat’sdefeatist.It’sthelazywayout.
TheBuddhanevertaughtthat,andhewasn’tlazyordefeatist.Whenhetaughtthefournobletruths,hetaughtthatthereissuffering,thatthereissufferingthatwecancure,andthatwecanputanendtosufferingtotallythroughourownefforts.Thisisbecausetheworldisshapedbyourdesires,andthefournobletruthsgiveussomeguidanceonwhichdesires,ifwefollowthem,willleadtosuffering,andwhichdesires,ifwefollowthem,willleadtotheendofsuffering.
So,thepathisanactivityfortrainingyourdesires.Youdon’tjustacceptthefactthat“Ihavedesires,thedesirescomeandthedesiresgo,andIcanwatchthemwashinandwashoutlikethewavesintheocean”—becauseyouknowhowithappenswithdesires.Thewaveswashinandthenwashyououttosea.Youwanttohaveawayofgettingpastthewaves.
TheimagetheBuddhahimselfgivesofthepracticeisofcrossingoverariverandgettingontoabankwhereyou’resafefromthefloodsoftheriver.Soit’simportanttokeepinmindthattherearethingsthatwehavetodoandthingsthatwehavetochangeinourselvesinordertodevelopthepaththatwouldleadbeyondsufferingentirely.
Theproblemisthatifyouputthethreecharacteristicsfirst,especiallyinconnectionwiththepracticeofconcentration,thenitshort-circuitsthepractice.Somepeoplebelievethatifthepracticeisjustamatteroflearninghowtoacceptthatthingsarecomingandgoing,thenwhybotherwithgettingintoconcentration?Youcanjustpracticeacceptance,whichtheycallmindfulness—whichisnotreallywhattheBuddhadefinedasmindfulness.But
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sometimesthat’swhatyouhear:Mindfulnessisexplainedastheabilitysimplytoacceptthingsastheycome,acceptthingsastheygo,withoutpassingjudgment.Andthenthequestionis,howdoesthatfitinwiththepracticeofconcentration?Whenyou’repracticingconcentration,you’renotjustacceptingthings;you’retryingtoputthemindinastateofstillnessandtryingtomaintainthatstillness.You’rejudgingwhatshouldbefocusedonandwhatisahindrancetoyourfocus.
ThereisoneteacherwhoactuallysaidthattheBuddhataughttwodifferentpaths—thepathofmindfulness,andthepathofconcentrationandeffort—andthispersongavepreferencetomindfulnessbecausehesays,basically,thewholepointofthepracticeistolearnhowtoacceptthatthingscomeandgo.Butwithconcentrationpractice,you’renotaccepting.You’retryingtomakeachange.
Otherpeopleobjecttothepracticeofconcentrationonthegroundsthatifyoustickwithoneobject,you’reattachedtothatoneobject,andsotopracticenon-attachment,youletthemindwanderasitwill.
Anothercriticismofconcentrationsayswhenyoupracticeconcentration,itrequireseffort;itrequiresthatyouplanaheadoftime,lookingfortheresultsyouwanttogetfromyouractions—andthatrequiresasenseofself.Yet,inthepractice,we’retryingtogetridofoursenseofself.Soweshouldnotpracticeconcentration.
Thosearesomeofthereasoningsthatpeoplegivetorejectthepracticeofconcentration.YetwhentheBuddhataughtmindfulnessandconcentration,hetaughtthemasasinglepractice.Youdothembothtogetherbecausetheyhelpeachotheralong.Thepracticeofmindfulnessisthethemeofconcentration,whatgetsyouintoconcentration.Andmindfulnessdoesn’tbecomepureuntilthefourthlevelofrightconcentration,thefourthjhāna.TheBuddhaalsotaughtthatconcentrationisactuallynecessaryforthepracticeand,infact,istheheartofthepath.Alltheotherfactorsofthepath,includingrightmindfulness,aretheretosupportconcentration.
SothepeoplewhorejectthepracticeofconcentrationaregoingagainstwhattheBuddhasaidaboutthepractice—whichmeansthatthey’remisunderstandingsomethingbasicaboutwhathetaught.Andthemisunderstandingcomesfromthefactthattheyputthethreecharacteristicsaheadofthefournobletruths.Theystartwiththeideaofinconstancyandrunwithit.
Now,inconstancyonitsowndoesn’timplyanyclearduty.Youcanreacttoinconstancyinanynumberofways:Youcanjustsitstillandacceptit.Oryoucantrytosqueezewhateverpleasureoutofthepresentthatyoucan,withno
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thoughtforthefuture,thinkingthatsincethingsaregoingtochangeanyhow,youmightaswellgrabwhatyoucanwhileyoucan.Theprincipleofinconstancyonitsowncanleadtoalotofunskillfulbehavior.
ButifyoufollowtheBuddhaandputthefournobletruthsfirst,thentheperceptionofinconstancyhasitsplacewithinthedutiesappropriatetoeachnobletruth.Youlearnfromthefournobletruthswhichdesiresshouldbefollowed,andyouapplytheperceptionofinconstancy,stress,andnot-selftowhicheverdesiresthatwouldpullyouawayfromthedesiresthatareactuallyinlinewiththepath.
Now,thedesiretogetthemindintoconcentrationisanimportantpartofthepath.Therearetworeasonsforwhyyouneedconcentration.Oneisthatconcentrationisgoodfoodforthemind.Themindneedsnourishment.Ithasatendencytofeedonthings,andastheBuddhasaid,eventhoughyoumayunderstandthatsensualityhasitsdrawbacks,ifyoudon’thaveahigherlevelofpleasurethansensuality,you’regoingtogobackandfeedonthesensuality.
It’slikethecoyotesatthemonasteryinAmerica.Wehaveanavocadogrove,andwhentheavocadosareripeandfallingfromthetrees,thecoyotesfeedontheavocadoes.Theygetfat,andtheirfurgetsniceandsleek.Butwhentheavocadosaregone,thenwhenyoulookatcoyotescat,youfindthattheyfeedonanything.I’veseencoyotescatcontainingplasticrope.Theyactuallyateplasticrope,andtheropewentthroughthemandcameouttheotherend.Whichgoestoshowthatwhenthey’rehungry,they’lleatanything.Andit’sthesamewiththehumanmind:Ifyoudon’tgiveitsomethingbetterthansensualitytofeedon,it’salwaysgoingtogobacktofeedonsensuality,againandagain.
So,oneofthepurposesofconcentrationistoprovidegoodfoodforthemind:asenseofpleasure,asenseofwell-beingthatcomeswhenyougetthemindtosettledownandyoudon’tneedtothinkabouthowtogainpleasantsights,nicesounds,pleasantsmells,tastes,ortactilesensations.You’vegotsomethingbetter,abetterpleasure,inside.
Thesecondreasonforwhyyouneedconcentrationisthatit’slikealaboratoryforunderstandingyourmind.Whenthatcriticsaidthatyouneedasenseofselfinordertopracticeconcentration,hewasright.Youdoneedasenseofselfthatsays,“I’mgoingtobeabletodothis”and“ThisissomethingthatIwanttodo,thatIamcapableofdoing.”Withthatthought,you’reactuallycreatingastateofbecoming,andasyoucultivateit,youcometounderstandbecomingreallywell.
Wetalkedaboutbecominglastnight.It’swhenyoutakeonanidentityinaparticularworldofexperience,basedonadesire.Forinstance,supposeyouhaveadesireforSzechuannoodlestonight.There’sgoingtobeacertain“you”
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thatwantsthosenoodles,that’sgoingtobenefitfromthosenoodles—oratleastlikesthetasteofthenoodles.Andthere’salsothe“you”thatknowshowtobuythem,wheretogetthem.Thosetwo“you’s”aretheselfasconsumerandtheselfasprovider.Thenthere’sthepartoftheworldthatisrelevanttoyourdesire,foremostbeing:WhereisthenearestSzechuannoodlestore?That’sthepartoftheworldrightnowthat’srelevanttoyourstateofbecoming.Otheraspectsoftheworld—what’sgoingoninpolitics,what’sgoingonintheweather—arenotallthatrelevanttothatparticulardesire,unless,forsomereason,theygetinitsway.
Now,allofthatisyourstateofbecomingrightnow.AstheBuddhasaid,wesufferfromthewaysthatwewanttobecome.Butthesolutiontotheproblemofbecomingisnottryingtonotbecomeanythingatall.It’stryingtobecomeskillfulindevelopingourstatesofbecoming.Andconcentrationisoneofthemostskillfulwaysofengaginginbecomingforthesakeofgoingbeyondbecoming,becauseoncethemindgetssettleddown,youcanactuallyseetheprocess:“Thisishowbecominghappensinthemind.”
Thisknowledgearisesontwolevels.Thefirstiswhendistractionscomeup.Youseethedistractionsarise,howtheytakeshape,andhowyougointothem.Yourealize:“ThisishowItakeonanidentityintheworldofthatdistraction.”
Thesecondlevel,whichisdeeper,isthatyoualsounderstandhowyoutakeonasenseofbecomingasyoubecomeameditator,asyougetthemindintoconcentration:Youareinhabitingthewholebody.Thewholebodyisyourworld.Youarethepersonwhoisfocusedononespotandtryingtogainastateofconcentration.Thisisakindofbecoming,andbecauseitisquiet,becauseitisclear,it’sabecomingthatyoucanunderstandasyou’redoingit.Andthen,byunderstandingit,youcanpotentiallygetbeyondbecomingaltogether.Butyouneedtodothisfirst.Thisisaskillyouhavetomasterifyouwanttounderstandbecomingwellenoughtotranscendit.
AsAjaanLeesaid,it’sliketryingtolearnabouteggs.Youlearnabouteggsbygettingchickensandfeedingthem.Someoftheeggsyoueat—youhavetofeed,right?—inordertohavestrengthtocontinuestudyingtheeggs.Inthesameway,youdevelopastateofconcentration,andit’ssomethingthatyoufeedonasyoutrytounderstanditaswell.Butyoualsohavetodothingswiththeeggsifyouwanttounderstandthem.Youcouldsitandwatchaneggandlearnsomethingsaboutit,butnotmuch.Butifyoutrytofryitorsteamit,youlearnalotmoreabouttheeggs—andyougetsomethingbettertoeatasyoudo.
Sothisisalevelofbecomingthatyouwanttodevelop.It’ssomethingthatyouactuallyneedtodoinordertounderstanditandgetbeyondit,inordertogetbeyondtheprocessofbecoming.So,youdon’tsay,“Well,I’lljustletgo
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beforeIevermasterconcentration,andinthatwayIwon’tbeattachedtoconcentration.”Youneedthisattachment.Youneedthissenseofselfandthissenseoftheworldifyouwanttogobeyondselvesandworlds.
Theforestajaanstalkaboutthisquitealot.AjaanLeesaysthatmostpeopleletgolikepaupers.Theydon’thaveanyconcentrationsotheysay,“I’lljustgiveupconcentration.”It’slikeapoorpersonsaying,“I’mgoingtogiveupmyBMW.”Youdon’thaveaBMWtobeginwith,andgivingitupisnotgoingtobringyouthebenefitsthatcomefromhavingaBMW.Youcan’ttakearideinit,andyoucan’tgiveridestoanyoneelse.FirstyouneedtogettheBMWsothatyoucanuseit.Youdon’tneedtoholdontotheBMWonceit’syours.It’stheretousewhenyouneedit,andyoucanputitasidewhenyoudon’t.Inthesameway,theBuddhadevelopedconcentrationanddiscernmentinthecourseofhispath,andthenletthemgowhengainingawakening.Butevenafterhehadletthesethingsgo,theywerestillthereforhimtouseashetaughtthewaytoothers.
Soyoucanbenefitfromthis.AjaanMahaBoowatalkedabouthow,whenwearepracticing,weneedtoholdoninthesamewayasclimbingaladder.Whenyouclimbaladdertotheroofofahouse,youholdontoonerung,thenyouholdontothenextone,andonlywhenyouareholdingontothehigheronedoyouletgooftheloweronetoreachthenextrungup.Sothereisgoingtobeattachmentinthepractice.Yougofromoneattachmenttohigher,higher,higherattachments.Ifyousay,“Hey,watchmeletgoofeverything,”youfallbackontheground.Soyouneedtoholdon,stepbystepbystep,untilyougettotheroof.Thenyoucanletgototally.
OrasAjaanFuangsaid,it’slikesendingarockettothemoon.Youneedabigboostertobeginwith,andtheboosterhastobeattachedtothemooncapsule.Then,whentheboosterhasdoneitsjob,that’swhenyouletitgo.
Sotherearethingsthatyouhavetoholdontoasyoupractice,andconcentrationissomethingthatyouneedtoholdontobecause,asIsaid,it’sfoodforthepracticeandit’salsoyourlaboratoryforunderstandingyourmind.Onceyouhavethisonething,concentration,thenyoucanunderstandthefiveaggregates,youcanunderstandtheprocessofbecoming—issuesthatwewilltalkabouttomorrownight.ButrightnowIwouldliketofocussimplyonmasteringtheartofconcentration.
TheissueaboutthedistinctionbetweenputtingthefournobletruthsfirstorputtingthethreecharacteristicsfirstbecomesveryclearwhenyoulookatthefourqualitiesthattheBuddhasaidyouneedtodevelopinordertohaveconcentration.Thesearecalledthefouriddhipāda,orbasesofsuccess:desire,effort,intentness,andusingyourpowersofjudgment.
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Oftenwhenpeopleteachmindfulness,theysaythatdesireisabadthing,effortisabadthing,usingyourpowersofjudgmentisabadthing.Sothreeoutoffourbasesofsuccessgetthrownaway.Butifyoureallywanttosucceedatyourmeditation,youhavetodevelopallfourofthesefourqualities:
•thedesiretodothemeditation,•theeffortthatgoesintodevelopingthefactorsofconcentrationand
abandoningthehindrancesthatgetintheway,•theintentnesswithwhichyoureallyfocusondoingthiswell,giving
ityourfullattention,andfinally•usingyourpowersofjudgmentastowhat’sworkingandwhat’snot
working—andwhatyoumightdoinordertocorrectaproblem.
Youneedallfourofthesequalitiesintheconcentration,butyouneedtohavetheminabalancedway.Solet’sgothroughthemonebyone.
Thefirstoneisdesire.DesireoftengetsabadrapinBuddhistcircles.Butactually,it’sanimportantpartofthepath.AstheBuddhasaid,everything—everyphenomenon—isrootedindesire,soifyouwantconcentration,youhavetostartwiththedesire,“Iwantthemindtosettledown.”
Now,ifyoufocussimplyonhowmuchyouwantthemindtosettledown,you’remisusingyourdesire.Thedesirehastofocusonthecauses.It’slikedrivingtoamountain.Ifyoudrivealongandjustwatchthemountain,what’sgoingtohappen?You’llrunintosomebodyordriveofftheroad.Youhavetotellyourself:“Hereistheroadleadingtothemountain,thereisthemountain,andIamgoingtofocusontheroad.Stepbystepbystep.”Everynowandthen,youlookuptomakesurethatthemountainisnotbacktherebehindyouinyourrear-viewmirror.Butotherwise,youkeepyourselffocusedonthecausesthatwouldleadtotheresult.Thisistherightuseofdesire.
Sowhenyou’resittingdowntopracticeconcentration,youdon’tthink,“Iwantthefourthjhānainfiveminutes.”Youthink,“Iwanttostaywiththebreath.Iwanttostaywiththisbreath,thisbreath,thisbreath,tokeepthingsgoing.”Youfocusonthestep-by-step-by-stepprocesstokeepthedesirefocusedandcontinuous,andthat’showyougettothemountain.
Inordertohelpwiththisdesire,youneedtothinkofvariouswaystomotivateyourself.Thefirstoneisheedfulness.Theprincipleofheedfulnessisbasicallysayingthat“TherearedangersinmymindthatIneedtoprotectmyselffrom.IfIdon’tprovidetheprotection,they’regoingtocomeandcauseharm.”Youseetheharmthatcancome,butyoualsoseethatyouareabletoforeseetheharmandgetoutofthewayorpreventtheharm.That’swhatheedfulnessisallabout.Sothisdoesinvolveasenseofself:the“me”whois
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goingtobeharmedbynotpracticing,the“me”who’sgoingtobenefitfromthepractice,andalsothe“me”whocanprovidethewayout.That’syourmainway,yourmostbasicway,ofmotivatingyourselftodothepractice.
Soifyou’resittingmeditatingatnightandsay,“I’mgettingkindoftiredrightnow,thisisenoughmeditationfortonight,”askyourself,“DoIstillhavegreed,aversion,anddelusion?Yeah,thedangersarestillthere,soIneedtomeditatemore.”Andwhencangreed,aversionanddelusionhappen?Dotheyhappenonlywhenyou’remeditating?No.Theycanhappenanytimeatall.Soyouneedtoprepareyourselftogetbeyondthesedangersthroughouttheday.
Anotherwayofmotivatingyourselfisasenseofcompassion:“Iwillbenefitfromthis.DoIlovemyself?IfIlovemyself,Iwanttopractice.DoIlovethepeoplearoundme?Yes.DoIwantmygreed,aversion,anddelusiontogoprowlingaround,bitingeverybodyelsearoundme?No.SoImightaswellshowsomecompassionforthembygettingmymindmoretrained.”Thisishowcompassionisawayofmotivatingyourselftostickwiththepractice.
AnotherwayofmotivatingyourselfthattheBuddharecommendedishavingasenseofshame.You’resittingthereandyourmindiswanderingallovertheplace,soyouremindyourselfthattherearepeopleintheworldwhocanreadminds.“Whatiftheywerereadingmymindrightnow?”Yousay,“Well,Ihopethatthepeoplereadingmindshavecompassionandsomeunderstanding.”Butstilltheywillsay,“Ah,thisperson.Idon’tknowaboutthisperson.”Sotellyourself,“Iwanttohaveagoodmindforthemtoread.”That’sonewayofusingasenseofshame.
AnotherwaytouseshameskillfullyiswhenyouknowthatyouhaveanopportunitytopracticetheDhammaandyetyou’resittingherethinkingabouttomorrow’swhatever,andwouldn’tyoubeashamedofthefactthathereyouhadthisopportunityandyetyouthrewitaway?Sousethatthoughtinordertomotivateyourself.
Thereisalsoasenseofpride.WhentheBuddhaistalkingaboutshame,he’snottalkingabouttheshamethat’stheoppositeofpride.He’stalkingabouttheshamethat’stheoppositeofshamelessness.Hissenseofshameispartandparcelofahealthysenseofpride:“ThisisatechniqueIwanttomaster.ThisisaskillIwanttomaster.”Onceyoudevelopsomelevelofskill,youdon’twanttofallback.Youwanttotakeprideinyourworkmanship.Youwanttotakeprideinyourskill,sothatwhenyou’reinadifficultsituationyoudon’tsay,“Oh,todayIcan’tconcentrate.There’stoomuchnoiseintheneighborhoodfromthesecrazypeoplenextdoor.”They’realwaysmakingnoiseduringtheDhammatalk,soyoumightaswelltellyourself,“IwanttoshowthemthatIcanstillkeepmymindconcentratedeveniftheyaremakingnoise.”Thisisasense
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ofpridethatcanfocusyouonyourpractice.
Thesearesomeofthevariouswaysyoucanmotivateyourselftogeneratethedesiretoworkonthemeditation,toworkonconcentration.
Thatcoversthefirstbaseofsuccess.Thesecondbaseofsuccessiseffort,persistence.Youjustkeepatitagain
andagainandagain,tryingtodevelopthethemeofmeditationandalsotryingtogetridofanyhindrancesthatcomeup.
Youmayhaveheardofthehindrances.Thesearethethingsthatgetinthewayofconcentration.Therearefivemajorcategories.There’ssensualdesire.There’sillwill—“illwill”heremeaningthatyouwanttoseesomebodysuffer.Theotherhindrancesaresleepinessanddrowsiness,restlessnessandanxiety,andthenuncertaintyordoubt.Thesearethefivethingsthatgetinthewayofconcentration.Sowhentheycomeupinthemind—astheBuddhasaidinhisdescriptionofmindfulness—youwanttofigureoutwhentheycome.Youwanttoknowthattheyarethere,andyouwanttorecognizethemashindrances,andthenrealizethatthesearethingsthatyouwanttogetpast.Thesearethingsthatyouwanttoabandon.Andthenyouabandonthem.
Therearethreestepsinabandoningthem.Thefirstone,whenahindrancearises,isrecognizingthatitisahindrance.Andwhenyourecognizethatitisahindrance,that’samajorsteprightthere.Becauseformostofus,whensensualdesirecomes,wedon’tsay,“Oh.Thisisahindrance.Thisissensualdesire.”Wesay,“Hey,thisiscool,let’sgowithit!”Sothefirstthingyou’vegottodoistorecognizeit:“Thisisahindrance.It’ssomethingI’vegottoabandon.”
ThenyouremembervariouswaysthattheBuddharecommendedforabandoningthehindrance.Therearefivetechniquesaltogether.Thefirstoneissimplyrecognizing,“Idon’twanttobehereinthisunskillfulstateofmind.”Changethetopic.Gobacktoyourbreath.“Oops,I’veslippedoff.”Youcomerightback.That’sonetechnique.Youjustgobacktoyouroriginaltopicofmeditation.
Thesecondtechniqueisforwhenyoukeepcomingbacktothehindrance.Eventhoughyourecognizethatitisahindrance,youstilllikeit,soyouthenhavetolookatitsdrawbacks:“IfIthoughtthisthoughtfor24hours,wherewoulditleadme?Notinagooddirection.SowhyamIgivingitevenalittlebitoftime?”Oneofmyfavoritetechniquesforseeingthedrawbacksofahindranceistoaskmyself,“Ifthiswereamovie,wouldIpaytowatch?Theactingishorrible.Thestorylineisverypredictable.It’snotworthit.IfI’mgoingtowatchamovie,Ishouldwatchabetterone.”Inthatway,yourealizethatthehindranceisnotworthgoingwith.That’swhatitmeanstoseethedrawbacksofahindrance.Thathelpsyougetoutofitandgetbacktoyourbreath.
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Thethirdwayofdealingwithahindranceistoignoreit.Inotherwords,thethinkingisgoingoninthemind,butyousay,“Mybreathisstillhere,andIdon’tneedtopayattentiontothatthinking.Itcanchatterawayasmuchasitlikes,butI’mgoingtostayfocusedonmybreath”—because,afterall,thebreathisstillthere.Ithasn’tbeendestroyedbythehindrance.Youcanstillfocusonthebreatheventhoughthechatterisgoingoninthebackground.
Thinkofthechatterasbeingacrazypersoncomingtotalktoyouwhileyou’vegotworktodo.Ifyouturntothecrazypersonandtrytochasehimaway,he’llpullyouintohiscraziness.Sojustpretendhe’snotthere.Forawhile,he’llgetcrazierandcrazierandcrazier,tograbyourattention,butyoucanstillsay,“Nope,Iamnotgoingtopayanyattention.”Andafterawhile,hewillseethatyou’renotpayingattentionandthenhe’llgoaway.
Orit’slikeastraydogcomingforfood.Ifyoudon’tfeedthestraydog,afterawhilethestraydoggoesaway.Eventhoughit’sbotheringyouforawhile,whiningandwhatever,youjustpayitnoattention.Withsomekindsofthoughtsallyouhavetodoisjustnotpaythemanyattentionandtheyeventuallygoaway.
Thefourthtechnique—andthisisonethatworksexceptionallywellwhenyougetmorefamiliarwiththebreathenergiesinthebody—relatestothefactthatwheneverathoughtappearsinthemind,therewillalsobealittlepatternoftensionthatappearssomeplaceinthebodyalongwithit.There’salittlestirringinthebody,andthenthere’salabelthatlatchesontothatspot,andfromthatlabelyoustartthinkingaboutthings.Butthislittlepointoftensioninthebodyiswhatkeepsthethoughtgoing.Soifyoucanfindthatlittlepointoftension,whereveritmaybe—inyourface,inyourarm,inyourleg—youbreathethroughit.Thatdissolvesthatpatternoftension,andthethought—withnomarkertoanchorit—willgoaway.That’sthefourthwayofdealingwithhindrances.
Thefifthway,ifnoneoftheotherswork,istoputthetipofyourtongueagainsttheroofofyourmouth,presshard,andtellyourself,“Iwilljustnotthinkthatthought.”Thisiswhereyoucanuseyourmeditationwordreallyfast:BuddhoBuddhoBuddho,reallyrapid-fire.Justdon’tgivethemindanyspacetothinkaboutthatotherthought.Now,thislasttechniqueinvolvestheleastamountofdiscernment,butsometimesit’snecessary.Whenyoucomparethesedifferenttechniquestodifferenttools,thisoneislikeasledgehammer.Youbangthethoughtandthatmayknockitoutforalittlewhile.Itmaywanttocomebackeventually,butatleastyougivealittlespacetothemind.Sodon’tbeafraidtousethisonewhenyoufindthattheothertechniquesdon’twork.
Sothesearewaysthatyoucandealwithdifferenthindrancesastheycome
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intothemind.Ifyoukeepatthis,yougetmoreandmoreskilledfromlearninghowtoreadthesituation,thatthisparticularkindofhindrancerequiresthiskindoftechnique,andthenyoubecomemoreandmoreincontrolofthemind.AstheBuddhasaid,whenyou’vemasteredthesefivetechniques,thenyoucanthinkanythoughtsthatyouwant,andyoudon’thavetothinkthethoughtsyoudon’twanttothink.
Thisisoneimportantaspectofmasteringyourconcentration:Withthekindsofthoughtsthatwouldcomeintoyourmindandjustkeepdrivingyoucrazy,yourealize,“Idon’thavetothinkthosethoughtsanymore.Icanbeincontrolofmythoughts.Mythoughtsdon’thavetobeincontrolofme.”SothisisoneofthebenefitsofdevelopingwhattheBuddhacallsthesecondbaseofsuccess,whichisputtingineffort,havingpersistenceasyoustickwiththepractice.
Thethirdbaseofsuccessisbeingintent—inotherwords,givingfullattentiontowhatyouaredoing.Meditationisnotaritual.Youdon’tjustgothroughthemotions.Youreallypaycarefulattention:Whenyoudothis,thesearetheresults;whenyoudothat,thosearetheresults.Youwanttoknowclearly.Youwanttobeobservant,sothatyoucandecide,“WhenI’mgettingtheresultsIwant,Istickwithit.IfI’mnotgettingtheresultsthatIwant,I’mgoingtotrysomethingelseinthemeditation.”
TheBuddhacomparesthistobeingacookworkingforsomeoneelse.Youlearnhowtonoticewhatkindoffoodthepersonlikes.“Doesthispersonlikesaltyfood?Sweetfood?Sourfood?Ifhelikessourfood,Icanprovidemoresourfood.”Ifthepersonisgettingsickandtiredofsourfood,youcookhimsomethingelse.Youhavetopaycarefulattentionbecause,astheBuddhasaid,sometimesyourmasterwon’ttellyououtrightwhatkindoffoodhelikes.Themasterexpectsyoutonoticethesubtlesigns—thelookinhiseyes,thetoneofhisvoice.Inthesameway,whenyoumeditate,youhavetopaycarefulattentiontothemind’ssubtlesigns,becauseitdoesn’talwaystellyourightupfront,“Iwantthis,Iwantthat.”Itjustwandersoff.Soyouhavetopaycarefulattention.Thisiswhatintentnessisallabout.
Andyoupairthiswiththelastbaseofsuccess,whichisusingyourpowersofjudgment,usingyourpowersofdiscernment.Ifsomethingisnotworking,youtrytofigureoutwhyit’snotworking,andyouuseyouringenuitytofigureoutwhatelsemightwork.
WhenIwasstayingwithAjaanFuang,thesewerethetwoqualitiesthatheemphasizedmostinthepracticeofpayingattention:beingobservantandthenusingyouringenuity.“Ifthiskindofbreathingdoesn’twork,whatotherkindofbreathingmightwork?Ormaybetonightthemindjustdoesn’twanttobewith
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thebreath.WhatothertopiccanItrythatitwouldbemorewillingtosettledownwith?”Inthiscase,youtrytoanalyse:Whatistheprobleminthemindrightnow?Istheproblemlust?Istheproblemanger?Istheproblemastorylinethatcameinfromtoday?
Onewayofdealingwithstorylinesisthepracticewedidattheverybeginningoftheevening:spreadinggoodwillforallbeings.
ThinkabouttheBuddhaandthethreeknowledgeshegainedonthenightofhisawakening.Thefirstknowledgewastheknowledgeofhispreviouslifetimes.Ifyouthinkyou’rebringinglotsofstoriesintoyourmeditation,thinkaboutrememberinglifetimesgoingbackhundredsandthousandsofthousandsofeons.TheBuddhahadahugenumberofstoriesthatnight.Ifhehadn’tbeencareful,hecouldhaveeasilygottenstuckinthem.Andhereyouhavejustthestoriesofonlyonelifetime.TheBuddhawasabletoletgoofallthosestories;whycan’tyouletgoofyours?
Now,hewasabletoletgoofhisstoriesbecauseofthesecondknowledge,inwhichhesawallbeingsintheworlddyingandthenbeingreborninlinewiththeiractions.Soifyoufindthatthere’sastorylineeatingawayatyourmind,trytothinkofallbeingsinalldirectionsandalltheirstories—andhowsmallyourstoryseemsincomparison.Spreadgoodwilltoallthosesufferingbeings,andsomegoodwilltoyourselfinthecontextof“allbeings.”Thathelpstopullyououtofthatstoryline,andyoucangetbacktotheconcentration.
Iftheissueislust,youcancontemplatethebody.Iftheissueisanger,youcantrytodevelopgoodwill.Useyouringenuityingettingthemindtosettledown.Thisisabasicprincipleinanyskill:Youstartoutbylearningthebasicstepsfromtheteacher,butthenyouhavetouseyouringenuityinordertodevelopaskillofyourown.It’slikeweavingabasket.Theteacherwilltellyou,“Thisishowtoweavethestrandsinandout,”andthenyoutryweaving—andyourbasketlooksawful.Youaskyourself,“WhatdidIdowrong?Istheshapewrong?Istheweavewrong?WhatshouldIchange?”Thenyouweaveanewbasket—keeponweavingbaskets,payingcarefulattentiontowhatyou’redoing,keeponobservingwhat’sstillwrong,keepontryingtomakeimprovements.Inthatway,youlearnfromyouractions.Youlearnfromthethingsyoudo.
Thisishowyoudevelopaskill,andyoudoitbydevelopingthesefourbasesofsuccess:Youwanttodowell.Youputineffort.Youpaycarefulattentiontowhatyou’redoing,andthenyouuseyouringenuityandpowersofjudgmenttofigureouthowtomakethingsbetter.Theseareallqualitiesthatyouneedtodevelopasyoupracticeconcentrationtomakeitaskill.
Now,theBuddhasaidthatthesefourqualitiesalsogotogetherwithanother
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listofqualitiesthathecalledthe“fabricationsofexertion,”whichisatechnicalterm.“Fabrication”hereistheword,saṅkhāra,anditdoesn’tmeanlies,aswhenyoufabricatealie.“Fabrication”heresimplymeansthewayyouputyourexperiencetogether.TheBuddhasaidtherearethreetypesoffabricationthatweuseaswegetthemindintoconcentration.
•Thefirstisbodilyfabrication,whichisthebreath.•Thesecondisverbalfabrication,andherethetechnicaltermsare
“directedthought”and“evaluation,”whichbasicallymeanthewayyoutalktoyourselfaboutwhat’sgoingon:Yousetupatopicinthemind,andthenyouaskquestionsandmakecommentsonit.
•Thethirdtypeoffabricationismentalfabrication,whichincludesfeelingsofpleasure,pain,andneitherpleasurenorpain;alongwithperceptions—inotherwords,thelabelsyouapplytothings.
Sowhenyou’reworkingwithconcentrationonthebreath,youstartwithbodilyfabrication,whichisthewayyoubreathe.Now,theword“fabrication”heremeansthatthereisanelementofintentioninthewayyoubreathe.Soyouwanttousethatintentionskillfully.Whatwouldbeagoodwaytobreatherightnow?Doesthebodyneedlongbreathing?Shortbreathing?Deepbreathing?Shallowbreathing?Whichpartsofthebodyarelackingingoodbreathenergy?Youdecideandyoumakechanges.
Now,inmakingchanges,you’reusingtheprocessofdirectedthoughtandevaluation.Youfocusonanissueinthebreathandthenyouevaluatewhattodo.
AsAjaanLeeexplainedevaluation,itasksquestions.One,doesthebreathfeelgood?AndiftheanswerisNo,thenthenextquestionis,whatdoyoudotomakeitbetter?IftheoriginalanswerwasYes,itdoesfeelgood,thenhowdoyoumakethebestuseofit?Howdoyoumaintainthatsenseofease?Whenyoumaintainthatsenseofease,howdoyouspreadittothebodytogetthemostbenefitfromit?
Somepeoplehaveaskedabouthowtospreadthebreathenergyinthebody.Thebreathwillactuallyspreadonitsown.Allyouhavetodoisreleasetensionindifferentpartsofthebody,sothatthebreathcanflownaturally.It’slikeopeningvalvessothatwatercanflowthroughapipe.ThisconnectswiththeBuddha’steachingthatwhenyougetthemindinconcentration,thereisasenseofeaseorwell-being,andyouwantthatsenseofwell-beingtopermeatetheentirebody.Soyouusethisperceptionofbreathtoallowittopermeate.
Otherpeoplehaveobjected:TheBuddhaneversaidanythingaboutspreadingbreathenergyinhismeditationinstructions,sowhyareweadding
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thisteaching?Andtheansweristwofold.OneisthattheBuddhaneversaidthat“Dhamma”canmeanonlywhathesaidorwhatisrecordedintheCanon.Ifsomethingisinlinewithwhathesaid,eventhoughheneversaidit,itcountsasDhamma,too.Andthatleadstothesecondanswer:WhentheBuddhasaidtoletthesenseofeaseandrapturefoundinjhānapermeatetheentirebody,heneverexplainedhow.It’suptoouringenuitytofigurethatout—andherewehaveAjaanLee’shelpinthathehasexplainedhowhefigureditout.SoaslongasthispracticehelpsinaccomplishingwhattheBuddhasaidtodo,it’sperfectlylegitimate.
Now,allowinggoodbreathenergytospreadthroughthebodyinvolvesthethirdkindoffabrication,whichisfeelingandperception.Thefeelingisthefeelingofease;theperceptionistheimageofthebreathyouhaveinmind.Ifyouthinkofthebreathasjusttheaircominginandoutthenose,it’sverydifficulttogetasenseoffullnessorwell-beingoutofthebreath,ortoletitspreadthroughthebody,becausethereareonlytwolittleholeshere,andyou’vegotawholebodythatyouneedtobreathethrough.Butifyouthinkofthebreath,notasair,butasenergy,andofthewholebodyasbeinglikeasponge,holdthatperceptioninmind:Whenyoubreathein,thebreathcancomeinfromalldirectionsandgooutthroughalldirections.Thisisonekindofperceptionthatmakesitaloteasierforthebreathtofeelnourishing,tofeelgoodforthewholebody.
Anotherperceptionyoumaytryisthatifyoufeelyouarestrugglingtobringthebreathin,changetheimage:Remindyourselfthatbreathenergystartsinthebody;itdoesn’tstartoutside.Itstartshereinsidethebody,atanyoftherestingspotsthatAjaanLeeidentified,suchasthetipofthebreastboneorjustabovethenavel.Soyoudon’thavetopullthebreathin.Thebreathstartsherealready,andallyouhavetodoisallowittospreadthroughthebody.Relaxanytensionthatgetsinthewayofitsspread.Thatwillbringtheairinandletitoutsmoothly.
Inthisway,youseehowyourperceptionhasaninfluenceonhowthemindrelatestothebody:howitsenseswhat’sgoingoninthebody,andhowitcanadjustitssensations.Andyoulearntheselessonsbyadjustingthesethreethings:thebreath,thewayyoutalktoyourselfaboutthebreath,theperceptionsyouhaveinmindasyoudealwiththebreath,andthefeelingthatresults.Thesethingsallowthemindtogetintoconcentration.
Soyou’vegotfourbasesofsuccess;threetypesoffabrications.Nowthethreetypesoffabricationsareusefulnotonlywhileyou’re
meditating.Asyougetusedtoadjustingyourexperienceofyourbody,adjustingyourexperienceofthemindasyoumeditate,youcanalsostartdoingitasyou
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gothroughdailylife.Inthisway,thesethreefabricationsprovideyouwithyourowninternalrefugeasyougothroughtheday.
WesaywetakerefugeintheBuddha,theDhamma,andtheSaṅgha.Whatdoesthatmean?Itdoesn’tmeanthattheBuddhaisgoingtocomedownandliftusoutofoursuffering.WhatitmeansisthattheBuddhasetsanexample:Thisishowpeoplefindtruehappiness.Soyoulookathisexample.Hewasapersonofwisdom.Hewasapersonofcompassion.Hewasapersonofpurityinhisactions.Howcanwedevelopthosequalitiesinourselves?Whenyoudothat,whenyoufollowtheBuddha’sexample,that’swhenyoutakehimasyourrefuge.
Solet’slookathowherecommendeddevelopingwisdom,compassion,andpurity.
First,ashesaid,wisdombeginswiththequestionImentionedyesterday:“WhatwhenIdoitwillleadtomylong-termwelfareandhappiness?”TheBuddhadevelopedwisdombyfollowingthatquestion,experimentingwithhisactionsandgettingbetterandbetterresults.
Asforcompassion,thatconnectswithwisdominthesensethatyourealizethatifyouwantyourhappinesstobelong-term,itcan’tcauseanyoneelseanyharm.
There’sastoryintheCanonofKingPasenadiinhispalace,one-on-onewithhisqueen,Mallikā.Inatendermomentheturnstoherandsays,“Mallikā,isthereanyoneyoulovemorethanyourself?”Now,youknowwhathe’sthinking,right?Hewantshertosay,“Yes,YourMajesty,IloveyoumorethanIlovemyself.”Andifthiswereacheapmovie,that’swhatshewouldsay.ButthisisthePaliCanon,andshe’snofool.Shesays,“No,there’snooneIlovemorethanmyself.Andhowaboutyou?Isthereanyoneyoulovemorethanyourself?”Thekinghastoadmit,“No,there’snobodyIlovemorethanmyself.”Sothatwastheendofthatscene.
ThekinggoesdowntoseetheBuddhaandtellshimwhatQueenMallikāsaid.TheBuddhasays,“Youknow,she’sright.Youcouldgothroughouttheentireworldandyouwouldnotfindanyoneyoulovemorethanyourself.Andinthesameway,there’snobodyouttherewho’sgoingtoloveyoumorethantheylovethemselves.Theyalllovethemselvesjustasfiercelyasyoudo.”
ThenwhatistheconclusiontheBuddhadrawsfromthat?Hedoesn’tsay,“It’sadog-eat-dogworld,justgoforwhatyouwantandbepreparedtofightforit.”Instead,hesays,“Beverycarefulthatyoudon’tharmanybody.”Afterall,ifyourhappinessharmssomebodyelse,theywon’twantyourhappinesstolast.They’regoingtodowhattheycantoputanendtoit.
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Sothisisthebeginningofcompassion.Youhavetothinkaboutotherpeople’shappinessasyouplanhowtofindyourown.
Asforpurity,theBuddhataughthissontheprinciplesofpurity,whichfocusonexaminingyouractions,makingyouractionspure.Beforeyoudosomething,askyourself,“WhenIdothis,whataretheresultsgoingtobe?”Ifyouforeseeanyharm,don’tdoit.Ifyoudon’tforeseeanyharm,goaheadanddoit.Whileyou’redoingit,checktoseewhetherthereareanybadresultshappeningrightnow.Ifyouseethatyou’reactuallycausingharm,stop.Ifyou’renotcausinganyharm,youcancontinuewiththeaction.
Then,whenit’sdone,youreflectbackonthelong-termconsequences.Ifyourealizethatyoudidcauseharmeventhoughyoudidn’twantto,learnfromthatmistake.Goandtalkitoverwithsomeonewhoismoreadvancedonthepathsothatyoucanlearnwhatotherwaysofactingyoumighttrysoasnottomakethatsamemistakeagain.Ifyoudidn’tcauseanyharm,thenfindjoyinthefactthatyou’remakingprogressonthepath.Thisishowyoupurifyyourthoughts,yourwords,andyourdeeds.
Now,allofthesecases—thesearchforwisdom,thesearchforcompassion,andthesearchforpurity—arebasedontakingseriouslyyourdesireforlong-termhappiness,andlearninghowtoactonthatdesireatalltimes.ThisishowtheBuddhadevelopedhisqualitiesofwisdom,compassion,andpurity.Thismeansthatthesearchforhappinessdoesn’thavetobeselfish.Itcanbedoneinawaythatproducesnoblequalitiesinthemind,thequalitiesoftheBuddha.Sowefollowhimasanexampleintakingourdesireforlong-termhappinessseriously,too.
SimilarlywiththeDhammaandtheSangha:Wetakethemasanexample,andthat’showwedeveloprefuge.Howdowedothat?Throughthethreekindsoffabrication.Saythatangercomesupinmind,andyouwanttoprotectyourselffromtheanger.Thefirstthingyoudoistolookathowyou’rebreathingrightnow.Canyoucalmthebreathingdown?Alltoooftenwhenwegetangry,thebreathinggetsreallydifficult.Whenwesaywewantto“getitoutofoursystem,”it’sbecausetheangerhashijackedthebreathandmadeituncomfortable.Soinsteadofthetwousualwaysofdealingwiththatsenseofdiscomfort—gettingitoutofyoursystembyyellingattheotherperson,orbottlingitupandgettingcancer—thereisathirdalternative,whichistobreathethroughit—aswetalkedearlieraboutbreathingthroughthetensioninyourbody.That’syourfirstlineofdefense.
Thenthesecondlineofdefenseis,howareyoutalkingtoyourselfabouttheissuethat’smakingyouangry?Canyoutalkaboutitinanotherway?ThisiswheretheBuddhahasyoulookfortheotherperson’sgoodqualities,thegood
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thingsthatthepersonhasdone,sothatyourealizethateventhoughthispersonisdoingsomestupidthingsrightnow,hehasdonesomegoodthingsinthepast.“IfIjustletloosewithmyanger,that’sgoingtodestroyagoodrelationship.”Orifyoucan’tthinkofanythinggoodabouttheperson—andtherearemanypeopleintheworldwhosegoodqualitiesarehardtofind—thentheBuddhasaysthatyoushouldfeelcompassionforthatperson:“Justbecausesomeoneiscreatingalotofbadkammaforthemselves,Ishouldn’tletthatmakemecreatebadkamma.”
TheBuddhasaidthatit’slikeseeingsomeoneinadesert—sick,lyingbythesideoftheroad,withnoonetohelp:Youhavetohavecompassionforthemnomatterwhotheyare,becausetheyaresufferingsomuch.Inthisway,youchangeyourverbalfabrication,thewayyouthinktoyourselfabouttheissue.
Thethirdlineofdefenseistolookatyourperceptions.Whatperceptionsdoyouhaveinmindthatstoketheanger?Ifyouperceivethatyou’rebeingoverwhelmedbytheperson,thatyou’rebeingthreatenedbythatperson,orthatthepersonhaspoweroveryou,you’relikelytolashback.So,astheBuddhasaid,changeyourperception.One,ifthepersonhasbeensayingnastythingsaboutyou,remindyourselfthatthisisthewayhumanspeechnormallyis.Thereiskindspeechandthereisunkindspeech.Thereistruespeechandthereisfalsespeech.Thereisspeechthatisusefulandthereisspeechthatistotallyuseless.Sothefactthatthispersonissayingsomethingunkind,lyingtoyou,sayinguselessthings:Thisisnotabnormal.Thisisjustthenormalhumanwayofspeech.One.
Two,theBuddhasaidiftheysaysomethingreallynastytoyou,yousaytoyourself,“Anunpleasantsoundhasmadecontactattheear.”Andleaveitthere.Howmanytimeshaveyouthoughtthat?Youusuallydon’tstopwiththatthought.Yougoontothenextthought,andthenthenext:“Whyaretheysayingthat?Whyaretheysonasty?Whydon’ttheytreatmewell?Whydotheydisrespectme?”Andyoujustgoonandon.Butwhyareyousuffering?Becauseofallthisextrastuffyou’readdingontop.If,ontheotherhand,youcansay,“Anunpleasantsoundhasmadecontactattheear,”that’sit:Youdon’thavetosuffer.You’remoreincontrol.Soholdthatperceptioninmind.
ThethirdperceptiontheBuddhateachesyouistotrytothinkofyourgoodwillasbeinglargerthanwhattheotherpersonhasdone.Forexample,thinkofyourgoodwillasbeingliketheEarth.PeoplecancomeandspitontheEarth,theycandigintheEarth,theycanpissontheEarth,buttheEarthisstillEarth.It’stoobigforthemtohaveanyeffectonit.Orthinkofyourmindasbeinglikespace.Holdthatperceptioninmind:“Peoplecantrytowritethingsonmymind,butnothingstays.Itallvanishes,becausethere’snosurfacefor
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themtowriteon.”Ifyouholdtheseperceptionsinmind,youfeellessthreatenedandoverwhelmed.It’saloteasiertodealwithdifficultsituationsandnotbeovercomebyangerorsufferingfromanger.
Sothesearesomewaysinwhichyouusethesethreekindsoffabrications:bodilyfabrication—howyoubreathe;verbalfabrication—howyoutalktoyourselfabouttheissue;andfinallymentalfabrication—theperceptionsyou’reholdinginmind.Canyouchangethesethingssothatyoudon’tsuffer?Sothatyoudon’tactinanunskillfulway?
Ifyoulearnhowtomasterthesethreekindsoffabrications,theyhelpbothinthepracticeofconcentrationandinyourconductofdailylife.Thisishowyouproviderefugeforyourself.
AndfindingrefugeiswhattheBuddha’steachingsareallabout:Thereisapaththatgoesbeyondsuffering.It’snotjustacceptingthingsastheyare,resigningyourselftothefactthattheworldcan’tchange.That’snottheBuddha’sway.Look,ifthatwerehisattitude,hewouldn’thavegoneintothewilderness.Hewouldhavestayedinthepalace,thinking,“IguessthisisthewaythingsareandI’llenjoymyselfthebestIcanbyacceptingthem,andthenIwilldie.”WhichisnottheBuddha.TheBuddhasaid,“Theremustbesomethingthatdoesn’tdie.I’vegottofindit.”Hehadthatkindoflion-likedetermination.Hetrieddifferentwaysoffindingit.Ifthiswaydidn’twork,hetriedthatway.Ifthatwaydidn’twork,hewasgoingtokeepontryinguntilhedidfindtheway.Andwhenhefoundtheway,hetaughtittoeveryonewhowaswillingtolisten:“Look,thereisawayoutofsuffering.Thisishowyoudoit.”
That’showheprovideduswithrefuge.Ifyoutakehislessonsandapplythemtothewayyoushapeyourexperience,thenyoucanfindthisrefugeaswell.Andthepracticeofconcentrationisaveryimportantskillinfindingthatrefuge.Youlearnhowyougaincontroloveryourmind,controloverthesethreekindsoffabrications,makinguseofthefourbasesofsuccess:desire,effort,intent,andyourpowersofdiscernment,yourpowersofjudgment,yourpowersofingenuity—usingthefullfacultiesofyourmind.Inthisway,youcanfindfullrelease:therefugethattheBuddhafound,therefugehepromisedinhisthirdnobletruth.
Sothosearemythoughtsforthisevening.
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3.THEJUDGMENTSOFINSIGHT
December17,2017
Forthepastcoupleofnights,we’vebeentalkingabouthowimportantitiswhenyouthinkaboutthefournobletruthsandthethreecharacteristics—whicharethemainwisdomteachingsinBuddhism—thatyouputthefournobletruthsfirst.
Thefournobletruthscarryduties.Theyimplyactivitiesthatyouhavetodo.Theydon’tjustsitthere.Sufferingissomethingyoushouldtrytocomprehend.Itscauseissomethingtoletgoof.Thecessationofsufferingissomethingtorealize.Andthepathtotheendofsufferingissomethingtodevelop.Soasyoulearnthesetruths,yourealizethatthere’ssomethingyouhavetodobasedonknowingthesetruths.
Whereasthethreecharacteristicsdon’tnecessarilycarryanyduties.Ifyouusetheminthecontextofthefournobletruths,thentheydocarryduties.Butontheirown,theydon’tcarryanynecessarydutiesatall.They’rejustdescriptionsofthewaythingsare.Thesimplefactthatsomethingisinconstant,forinstance,doesn’tcarryanyparticularduty.Youcanenjoyitsinconstancy,oryoucanfearit,oryoucanresignyourselftoit.Youcanreactanywayyouwant.There’snoinherentdutyaroundthethreecharacteristicsifyoujusttakethemontheirown.
Wetalkedthefirstnightabouthowthepracticeofthefournobletruthsisconnecteddirectlytothepracticeofmerit.Lastnight,wetalkedabouthowimportantitistoputthefournobletruthsfirstwhenyou’rethinkingaboutthepracticeofmindfulnessandconcentration.Tonight’stalkisgoingtobeontheimportanceofputtingthefournobletruthsfirstwhenyoutrytodevelopinsight.
Ifyouputthethreecharacteristicsfirstwhenyouthinkaboutinsight,theusualinterpretationisthatthemindisessentiallypassiveand,iflefttoitself,willbeokay.Butthingscomein,makecontactwiththemind,andthemindreacts,tryingtocontrolthingsthataregoingtochange.Anditsuffersbecauseit’stryingtocontrolthechange.Thesolutionthat’sproposedisthatifyoujustrealizethatthereisnoessencetothings—tooutsidephenomenaortotheminditself—andthatthey’reconstantlygoingtobechanging,thenifyoujustacceptthefactthattheychange,you’regoingtobeokay.
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Butyou’vegottoaskyourself,doesthemindreallyworklikethis?Itwouldbelikesaying,“Iffoodisinconstant,foodisstressful,foodisnot-self,foodisimpermanent,mystomachisimpermanent,thenIjustwon’teat.”Itdoesn’tworkthatway.Hungerdrivesyou.It’shunger,it’sdesire,thatdrivesourexperience.
Everythingweworkforisbasedonthefactthatthemindwantstofeed.Wefeednotonlyonphysicalfood,butalsoonemotionalfood,mentalfood.Wefeedonourrelationships.Wefeedonourwealth.Wefeedonourstatus.Themindisconstantlylookingforsomethingtofeedon.AndthisfeedingiswhattheBuddhameansbytheword“clinging.”Andclingingissuffering.Thisiswhatwe’retryingtoputanendto.
Now,itmaysoundalittlescarytohearthathe’stellingyouthatyou’renotgoingtofeedanymore.Butinsteadofjustsaying,“Stopeatingandyou’llbeokay,”he’ssaying,“Look,I’llshowyouhowtofindadimensionwherethemindfeelsnohunger,whereit’stotallysatisfied.Whenthere’snohunger,thenthere’sgoingtobenoclinging,andwhenthere’snoclinging,that’stheendofsuffering.”Buttoattainthatdimensionrequiresthatyoudevelopthepathandthatyoulearnhowtocomprehendsuffering—inotherwords,thatyouactinlinewiththefournobletruthsandtheirdutiestotakethemindtowherethere’snohunger.
Solet’slookatwhatwefeedonwhenwecling.Weclingtowhatarecalledthefiveaggregates.“Aggregates”soundslikegravel,butit’snot.Thefiveaggregatesareactivitiesweengagein.
•First,there’stheformofthebody,whichisconstantlyinactivemode.
•Thenfeelings:feelingsofpleasure,pain,orneitherpleasurenorpain.•Perceptions:thelabelsyouputonthingswhenyouidentify,“That’sa
fan,that’salight,that’saBuddhaimage,thesearepeoplearoundyou”—whenyouhavenamesthatyougivetothings.Aperceptioncaneitherbeawordoranimagethatyouseeinthemind.Thoseareperceptions.
•Thenfabrication,thefourthaggregate,ishowyouputthingstogetherwhenyoustarttofabricateyourexperience—andinaminutewe’llgettothepointthat,basically,you’refabricatingeverything.There’sanintentionalelementineverythingyoudoandseeandsense—andintentionliesatthebasisoffabrication.
•Finally,thefifthaggregateisconsciousnessatthesenses:yourawarenessofsights,sounds,smells,tastes,tactilesensations,andideas—thatfirstawarenessasthingshitthesixsenses,countingthemindasthesixth.
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Wefeedonthesefiveactivities,thesefiveaggregates.Andaswefeedonthem,that’swherethere’ssuffering.
Now,whydidtheBuddhachoosethesefiveactivitiestofocuson?Becausethesearetheactivitiesthataremostdirectlyrelatedtothewayweeat.Eatingisourbasicactivity,whetherphysicalormental.
Thinkforamoment:Whenyou’rehungry,firstthere’sform,theformofthebody.Inotherwords,thebodyrighthereissomethingthatneedsnourishment.Andthenthere’stheformofthephysicalfoodoutside.That’sform.
Feelings:You’vegotthefeelingofhunger,whichispainful.Andthefeelingoffullness,whichispleasant.Andthenthefeelingofbeingtoofull,whichisnotpleasantagain.Youwanttofindsomethingtogiverisetothepleasantfeelingoffullnessthat’sjustright.
Thenthereareperceptions,whichtrytoidentifytwobasicthings.One,youtrytoidentify,“WhatkindofhungerdoIhaverightnow?”Andtwo,“WhatoutsidecanIfeedonthatwillsatisfythathunger?”Ifyouhaveahungerforpizza,that’sonekindofhunger.Ifyouhaveahungerforagoodrelationship,that’sanotherkindofhunger.You’relookingfordifferentkindsoffood.
Thinkaboutwhenyouwereaverysmallchild,whenyoufirstlearnedabouttheworld.Youwerecrawlingaroundandyoufoundsomething:Whatdidyoudofirst?Yougrabbeditandputitintoyourmouth,toseeifitwasfood.That’sthefirstthingwe’reinterestedin:learningtoidentifywhat’sedibleandwhat’snotedible.Thesameprincipleappliestoourrelationships:Wefindthattherearesomepeoplewecanfeedon,andotherpeoplewecan’t.
Butourdesiretofindsomethingtofeedon:That’sthefirstthingthatdrivesus,that’sthefirstthingweuseourperceptionsfor:“Isthisfood?Whatkindoffoodisthis?Whatkindofhungeristhisgoodfor?”That’showperceptionsfunctioninoureating.
Asforfabrication:Saythatyougetsomefood.Thequestionis,“Whatdoyoudowithitinordertoeatit?”Ifyougetarawpotato,youcan’tjusteatitasitis.You’vegottocookitfirst.Andifyoudon’thaveanyfoodyet,whatdoyoudotofindfood?That,too,isfabrication.Thisistheintentionalelement,goingoutandchangingyourenvironmentsothatyoucanfeedoffofit.
Andfinally,consciousnessisyourawarenessofallthesethingsastheyarehappening.
Allfiveoftheseactivitiesarenecessarywhenweeat.Andbecauseeatingissocentraltobeingabeing,thesearethebasicactivitiesthatthemindengagesin.Everythingelsegrowsoutofthis.
AndsowhentheBuddhasays,“Hey,you’resufferingbecauseofthese
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activities,”partofthemindsays,“Waitaminute,no,thisishowIgetmyfood.Idon’twanttoletgoofthisyet.”Sofirsthehasyoufindabetterkindoffood.That’swhywepracticethepath.Wecanlearnhowtofeedoffofgenerosity,howtofeedoffvirtue,andinparticularhowtofeedoffofconcentration.
Now,concentrationisalsocomposedofthesesamefiveaggregates.You’vegottheformofthebody,thebreath.You’vegotthefeelingofpleasurethatyou’retryingtocreateasyoustaywiththebreath.You’vegottheperception,whichistheimageyouholdinmindtohelpyoustaywiththebreathing:Whatkindofimagedoyouthinkofwhenyouthinkofthebreath?Whatperceptionofthebreathhelpstomakeitacomfortableplacetobefocused?Andthenfabricationishowyoutalktoyourselfaboutthebreath:“Isthebreathcomfortable?Isitnotcomfortable?Ifit’snotcomfortable,howdoIchange?Onceit’scomfortable,howdoImaintainit?HowdoImaximizeit?”Allofthisisfabrication.Andconsciousnessisbasicallyyourawarenessofthesethings.
Soasafirststep,theBuddhasays,“Hereissomebetterfoodtofeedon,”sothat—whenyou’vemasteredit—youcanturnaroundandlookatyouroldwaysoffeedinganddecide,“MaybeIdon’twanttofeedinthoseoldwaysanymore.Maybewealthisn’treallyagoodkindoffood.Maybesexisn’treallyagoodkindoffood.ThevariousthingsI’vebeenlookingforallmylife:Maybethey’renotreallygoodnourishmentforme.”Buttheimportantthingisthatyounowhaveanalternativesourceoffood,sothatit’seasiertopeelawayyourattachmenttothekindsoffoodthatarenotsoskillful.
Thisiswhatinsightisallabout:learninghowtosayNotocertainkindsofclinging,certainkindsoffeeding.Inparticular,youwanttolookatwhatthecausesofsufferingare,tolookatwhyyoucling.TheBuddhasaysthatit’sallbecauseofcraving.Andcraving,hesays,comesintwoforms.One,there’sthekindofcravingwhere,ifyoulookatitclearlyandsteadily,youseethatit’sstupidandyoucanletitgo.
Theotherkindofcraving,though,whenyoulookatit,staresback.Defiantly.Inotherwords,youlookatitandsay,“No,thisisstupid,”butitsays,“I’mgoingtoeatthiswayanyhow.Idon’tcare.”Andwiththatkindofcraving,hesays,you’vegottomakeaneffort.Youcan’tjustsay,“Oh,thisiscomingandpassingaway,”andleaveitatthat.Becauseit’sgoingtocomebackandcomebackandcomeback,makingyousuffer.You’vegottodosomethingsothatyoudon’tkeepgoingforit.Inthiscase,hesays,you’vegottoexertafabrication,whichiswhatthepathisallabout.It’ssomethingthatyoufabricate,youputtogether,sothatthemindcanunderstandwhyyoudon’twanttofeedonthesethings.
Whatkindoffeedingisthekindoffeedingthatyou’vegottoworkon?What
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isthekindthatyoudon’thavetoworkon?Thinkaboutphysicalfood.Sayyoueatsomethingandimmediatelygetsick.That’sobvious.Youeatthis,it’sgoingtobebadforyou.Thenexttimeyouseeit,youdon’twanttoeatitagain.
OnetimewhenIwasachild,wehadhamfordinnerandIthrewitallup.Ilookedatthebitsofhaminthevomitonthefloor,andforyearsafterthatIcouldnoteatham.AllIcouldthinkaboutwasvomit.Sothat’sthekindoffeedingthat’sveryeasytodealwith.Somethingmakesyousick,doesn’ttastegood,orelseyouseethatthere’sadirectconnectionbetweenthatkindoffoodandpain,andsoyoudon’twanttoeatitagain.
ButthereareotherkindsoffoodwhereyoureallyhavetomakeanefforttosayNo.Oneisthekindoffeedingwhere,eventhoughitmakesyousick,youdon’tcare.Yearsback,whenIwasstillalaypersonlivinginChiengMai,Itaughtattheuniversity.Agroupofus,WesternandThaiteachersattheuniversity,reallylikedNorthernThaifood.Soonceaweekwe’dgettogether.Weknewwhereallthebestmarketswereintown,whichmarkethadthebestnaamprikong,whichmarkethadthebestkaiyang,whichmarkethadthebestkaenghanglay,whichmarkethadthebestlaab.WefannedoutintoChiengMaiandgotallthebestkindsoffoodandthencamebackandateit.Andthenextday,everybodywouldhavediarrhea.Andthefollowingweek,wewoulddoitalloveragain.
Thatwasacasewhere“Idon’tcare.ThefoodmakesmesickbutIdon’tcare.Ittastesreallygood.”Ifit’sacaselikethat,we’vegottoremindourselvesthatgettingsickmayhavealong-termconsequence.You’vegottokeepremindingyourself:Thismaytastegood,andmaybeyoucanseethattherearesomedrawbackstoit,butthedrawbacksmayeventuallybecomeworsethanyouthinktheyare.They’rereallynotworththeflavor,becauseafterall,theflavorofthefoodlastsinyourmouthonlyverybriefly,andafterthatyoucan’tgetanybenefitfromit.Ifyouthinkaboutthat,andithitshome,you’llfinallysay,“Thisisreallystupid.Whatarewedoing?”Butagain,ittakessomedeterminationandsomereflectiononyourpartinordertosay,“Wait,Idon’twanttodothisanymore.”
Thesecondkindoffoodwhereit’shardtosayNoiswhereyoudon’tseetheconnectionbetweenthefoodandthedrawbacksbecauseit’ssomethingyou’redoingallthetime.You’vejustacceptedthatthere’ssufferinganditseemsnormalandnecessary.Youdon’treallyseethatit’snot.YearsbackIwasreadingaboutapeasantfamilyinBhutanwhosehousewasbuiltuponstilts.Rightbelowthehousewasanopen-pittoilet.Andsureenough,theflieswouldbuzzaroundwhatwasdownintheopen-pittoiletandthenthey’dcomeupandlandonthefood.Thefamilywasconstantlysufferingfromdiarrhea,andyet
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theydidn’tseetheconnectionbecauseitwashappeningallthetime.Sothisisoneoftheareaswhere,ifyou’redoingsomethingallthetime,you
don’tseethatit’sharmful.Youjustthinkthatit’snormalandnecessary.Thisiswhyyouneedsomeonetoteachyoutosee,“Look,youdon’thavetodothisallthetime,thisparticularwaythatyou’reholdingontosomething.Thereisanotheroption.Youdon’thavetofeedinthisway.”
Again,thisisoneofthereasonswhytheBuddhateachesyouconcentration.Hesays,“Feedontheconcentrationforawhileandthencompareitwiththepleasureyougetfromotherthings.You’llfindthatwhenyou’refeedingonconcentration,itdoesn’thavethebadeffectsthatcamefromfeedingoffbreakingaprecept,orfeedingofflust,feedingoffanger,feedingoffanyunskillfulstateofmind.”
Thethirdkindoffoodthat’shardtosayNotoissugar,orthingslikesugar.Inotherwords,youeatit,youdon’tgetsick,itseemsokay.Fortyyearsdowntheline,though,whenthey’rewheelingyouintothehospitaltoperformheartsurgery,they’llsayitwasbecauseofallthesugaryou’vebeeneating.Butyoudidn’tseeitatthetime.Sometimesthingshavelong-termconsequencesbutnoperceivableshort-termones.Buthereagain,ifyou’veheardthattheremaybelong-termconsequences,andifyoucanlearnhowtosayNotothesugarforawhile,afteracoupleofweeks,sugaractuallysmellsbad.Ihadtolearnthisthehardway.TheytookmeinforaCATscanofmyheartand,oops:70%closureofanartery.ItwasbecauseIhadbeeneatingsugar.IwantedtogobacktomystupidselfwhenIwastwentyyearsoldandsay,“Stopthesugar,okay?”Butbythatpointitwastoolate.
Sothisisagainwhyit’sgoodtohaveateachertopointoutthatthesewaysoffeedingareharmfultoyou.Butyou’vealsogottodevelopthesensethatyoureallydocare.Thisiswhatheedfulnessisallabout:Youcareaboutthefactthatthethingsyoulikecancauseharmandyouunderstand,“Idon’twanttocausethatharm,soI’vegottogobackandlookatthethingsIlike.”This,asI’vesaid,requiresthatyouhavealternativesourcesoffood,whichiswhattheconcentrationisfor,whatvirtueisfor.
Andthisiswhyinsightdoesn’tjusthappen.Youcan’ttakepeopleoffthestreetandsay,“Justbeokaywitheverythingthatchanges,andthatwillbeinsight.”That’snotinsight.Insightcomesfromseeing,“Okay,IeatinthiswaybutIdon’thaveto.IfIdon’teatinthisway,thenIdon’tsufferthewayIdidbefore.”Butit’sbecausesomehabitsarehardtochangethatyouhavetoexertafabricationonsomeofthewaysthemindfeeds.
I’llgiveyousomeexamples.Whenyou’retryingtogetoveracompulsivewayofthinking—forexample,youmaybeaddictedtoanger,youmaybe
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addictedtolust,youmaybeaddictedtogreed,youmaybeaddictedtostatus—treatitasanaddiction.TheBuddhateachesfivestepstounderstandingaddictionssothatyoucangetbeyondthem.
Thefirststepistojustsee:“Whendoesthisdesireforsomethingunskillfularise?”Isangeralwaysthereinthemind?Isgreedalwaysthereinthemind?Thesethingscomeandgo.Sometimestheycomeandgomorequicklythanyoumightthink.Forexample,withlust:Supposeyousay,“I’mgoingtosayNotolust.”Butafterawhileitcomesback,andthenitcomesbackagain,overandover,anditsaystoyou,“Look,ifyoudon’tgiveinnow,thislustisgoingtogetstrongerandstronger,strongerandstronger.It’sgoingtobuildupuntilyoucan’tstanditanymore.”
Butifyouactuallylookatit,itcomesanditgoes,itcomesanditgoes,itcomesanditgoes,butitdoesn’tnecessarilybuildup.Theproblemiswiththewaythemindtalkstoitself.Itcreatestheperceptionoflustbuildinguptoscareyou.Itsays,“Hey,watchout,watchout,watchout,thisisgoingtocomegetyouifyoudon’tactonthis,you’regoingtogocrazy”—allkindsofexcusesthemindgives—andyouhavetosay,“Well,no.Therearepeoplewhocanlivewithoutlust,andthey’reperfectlyokay.Somaybetheperceptionthatit’sbuildingupisalie.”
Orwithanger:Wegetattachedtoanger.Orsorrow:Weholdontogrief.TherewasafamouscaseinThailandmanyyearsback.Therewasahigh-rankingmonkinBangkokwhosenameisChaoKhunUpāli,andhewasfamousforhavingasharptongue,likeThanKeng.Intheolddays,high-rankingpeoplewouldsaythatwhentheylivedathome,nobodycouldtakethemtotask,sothey’dgotohearChaoKhunUpālitakethemtotask.Thentheyfeltatease.
Onetimeawomanwenttoseehim.Shehadjustlostheronlyson.Hewastwentyyearsold,hehaddiedunexpectedly,andshewasovercomewithgrief.Shesaid,“Ican’tthinkofanythingelse.AllIcanthinkaboutismygriefformyson.”ChaoKhunUpālisaidtoher,“You’resayingthatjusttoshowofftootherpeopleandtogettheirsympathy.”
Shewassoshockedandfeltsoinsultedthathesaidthat,thatshedidn’tevenbowdown.Shejustleft,wenthomeandthoughtabouthowhorriblehewas.“HowcanChaoKhunUpālisaythatI’mdoingthisjusttoshowofftootherpeople?Thisisreallyhorrible,whathesaid.”Then,aftertwohours,sherealizedthatshehadn’tthoughtofhersononceduringthetwohours.AllshehadthoughtaboutwashownastyChaoKhunUpāliwas.Soshewentback.Sheboweddowntohimandthankedhim.
Thisshowsthateventhoughwethinkwe’reholdingonethoughtinmindallthetime,it’snotalwaysthere.
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SotheBuddhasaysthatthefirstthingyouwanttolookforis,“Whendoesthiscome?Isthisthoughtthat’seatingawayatmymindalwaysthere?Ifit’snotalwaysthere,thenwhenitcomes,whatcomeswithit?Whatsparksit?”Sometimesyou’llseethatthethingssparkinganunskillfulthoughtarereallyveryminor.Youwakeupinthemorningwithalittlebitofaheadache,andallofasuddenyougotoanger.Orwhenyoufeeltired,yousuddenlygotolust.Tinyfeelingsinthebodycansparkthesethings.It’snotnecessarythatyouhavetoseesomethingbadinordertofeelanger.Sometimesyou’rejustinanangrymoodandyousearchforsomethingtobeangryabout.Thesamewithlust.Thesamewithgreed.ThisiswhytheyhaveAmazon:Youcan’tthinkofanythingyouwant,soyougoandlookatAmazontosee,“Maybethere’ssomethingI’llwanttowant.”Sobasically,youaretheonewho’slookingfortrouble.Andasameditator,youwanttoseethat.
Whenyouseethemomentwhenthesethingscome,thenthesecondstepistoseethemomentwhentheygo.Whentheygo,whydotheygo?Sometimesyouloseinterest,sometimessomethingelsecomesupthatsimplyelbowsthefirstthoughtoutofthemind.Whatseemedsoimportantfivesecondsagoissuddenlynotimportantanymore.Why?Somethingelsecomesinandpushesitout—likeChaoKhunUpāli’swordstothewoman.You’llseethat,justasminorthingscangiverisetoastateofmind,minorthingscanmakeitgo.Thatgivesyouasenseofhowarbitrarythesedefilementsare.
Thenthethirdstep,theBuddhasays,istolookfortheirallure.Whatisattractiveaboutthiskindofthinking?Whyislustattractive?Whyisangerattractive?Whyisgreedattractive?Whyisworryingattractive?Eventhoughyousayyouhatethesemindstates,whydoyoukeepgoingbacktothem?Whatdoyougetoutofthem?Sometimesit’seasytoseewhyyouenjoythem,andsometimesit’snot.Whenit’snoteasytosee,thatmaybebecauseyou’reembarrassedaboutit—aswhenyoutellyourself,“Angerishorrible,Isayhorriblethings,IdostupidthingswhenIgetangry,”andthenyougobacktoangeragainbecauseitgivesyouacertainamountofpleasure,acertainsenseofsuperiorityorofreleasefromtherestrictionsofgoodbehavior.
It’snotthattheangercomesoutofnowhereandattacksyou.Youaretheonewhosideswiththeanger.Youaretheonewhopicksitup.Andyouhavetolook:“WhenIpickitup,why?WhatdoIfindattractiveabouttheanger?”Youneedagood,solidstateofconcentrationinthemindtoseethis,becausealltoooften,themindwillhidefromitselfthereasonswhyitgoesforunskillfulthings.Thisrequiresalotofhonesty.
Andthenthenextstep,ofcourse,isthatafteryouseetheallure,youlookforthedrawbacks.AswitheatingNorthernThaifoodonceaweekandthen
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havingdiarrhea,sometimesthedrawbacksareeasytosee.Butsometimesthey’renotsoeasy.Sometimesthey’relong-termandslowtoshowthemselves.Whenthey’reslow,youwanttobringtomindwhatyou’velearnedfromwatchingotherpeople’smistakesorfromlisteningtotheDhamma.Youdon’thavetowaituntilyou’resufferingbeforeyousay,“Gee,Ishouldn’thavedonethat.”
TheBuddhasaysthattherearebasicallyfivekindsofpeopleintheworld,whichhecomparestofivekindsofhorses.Withthefirsthorse,allyouhavetodoissay,“Whip,”andthehorsewilldowhatyouwantittodo.Withthesecondkindofhorse,youhavetoshowitthewhip,andthenthehorsewilldowhatyouwantittodo.Withthethirdkindofhorse,youactuallyhavetotouchthehorsewiththewhipalittlebit,toshow,“I’mserious.”Thenthehorsewilldowhatyouwantittodo.Withthefourthkindofhorse,youhaveusethewhiptodigalittlebitintotheskinbeforethehorsedoeswhatyouwantittodo.Andwiththefifthkindofhorse,youhavetohitdownintothebone.Sowhichkindofhorsedoyouwanttobe?
TheBuddhahasbeentellinguseversince2,600yearsagothat“Angerisbadforyou,greedisbadforyou,lustisbadforyou,delusionisbadforyou.”Andfor2,600years,wehaven’tbeenlistening.Peoplesometimesask,“WhyisitthatwithpeopleinthetimeoftheBuddha,alltheyhadtodowaslistentotheDhammaonceandtheybecameawakened,whereasnow,welistentotheDhammahowmanytimesandit’sstillnothappening?”That’sbecausetheBuddhawasgatheringalltheflowers,allthefruits,thatwerealreadyripe,whereasweweretheunripefruits.Whoknowswherewewereorwhatwewerewhenhewasalive.
TheDhammaisstillaround.Sohereisouropportunitytosay,“DoIwanttowaituntilIreallysuffermorebeforeIgettoworkatthepractice?HaveIhadenoughsuffering?DoIwanttochange?”Lookverycarefullyatthedrawbacksofyourunskillfulthinking.Comparethemwiththeallure.Aretheyreallyworthit?
It’sinthisareaofcontemplatingthedrawbacksthattheBuddhabringsintheteachingaboutwhatwecallthe“threecharacteristics.”Heneverusedtheword“characteristic”todescribetheseteachings,though,andthisisanimportantpointtoknow.Whenwethink“threecharacteristics,”wethinkthattheyaredescribingsomethingessentiallyandcategoricallytrueabout,say,thismicrophone.“Thisiswhatthemicrophoneactuallyis.Thisisthetruthaboutthemicrophone.It’sinconstant,it’sstressful,it’snot-self.”
ButtheBuddhadidn’tusetheword“characteristic”inthiscontext.Heusedtheword“perception”:thelabelsyouapply.Now,theseperceptionsshouldbe
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appliedattherighttimeandplace.Andinthiscase,youshouldapplythethreeperceptionsofinconstancy,stress,andnot-selftocontemplatethedrawbacks—toremindyourselfthatclingingtounskillfulthinkingdoeshaveitsdrawbacks.Themicrophoneonitsownisnoproblem,right?ButifIclingtothemicrophoneand,afterthetalk,ifsomeonesays,“Letgoofthemicrophone,”andIsay,“No,I’mgoingtoholdontothismicrophoneallnight,”thenwe’vegotaproblem.
Soyouwanttolookatthedrawbacksofclingingtothis.Andyouapplytheperception,first,thatthismicrophoneisinconstant.Itsuseforyouisnotgoingtolast.Theword“anicca”issometimestranslatedas“impermanent,”butthatdoesn’treallygettothereasonforwhyit’sstressful.Youknowthatmountainsareimpermanent,andyetyoucanstillbuildahouseonamountainandfeelfairlysecure.YouknowthatSingaporeisimpermanent,butyoustillfeelokayaboutlivinginSingapore.Butifyourealizethatthingsareinconstant,theyareundependable,theycanchangeatanytime,thenyourealizethatyoucan’tbecomplacent.That’swhattheBuddhaistryingtopointto.
LetmetellyouastoryaboutSebastian.Sebastian’sveryfirstlettertomyteacher,ThanAjaanFuang,wasbackinthe1980s.Hewrote,“IpracticetheDhammabyseeingthateverythingIencounterisimpermanent,stressful,andnot-self.”Andmyteachersaidtome,“Writebacktohimandsay,‘Thethingsoutside,thosearenottheproblem.Theproblemisnotthattheyareimpermanent,stressful,andnot-self.Therealproblemisthatyourownmindisinconstant,stressful,andnot-self.Lookatwheretherealproblemiscomingfrom,thepartthat’sblamingotherthingsforbeinginconstant,stressful,andnot-self.’”
Soyoulookattheactofclinging:Thisclingingisinconstant.Evenifyouclingtosomethingthat’sconstant—andtherearecaseswherepeoplemeditate,theyreachtheirfirstexperienceofawakening,andtheyclingtoit;they’reclingingtosomethingthat’sconstant—theproblemwithclingingisthattheclingingitselfisinconstant.That’swhyit’sstressful.Clingingcomesandgoeserratically.It’sinconstant.Youcan’treallydependonit.
Andthenextquestionis,“Ifyoucan’tdependonit,isiteasefulorisitstressfultoholdonto?”It’sstressful.It’slikesittinginachairwherethelegsarenoteven.Ifyou’renotcareful,you’lltipover.Youhavetostaytensetomaintainyourbalance.Thisiswhyinconstancyisstressful.
Andthenifsomethingisinconstantandstressful,isittherightplacetofindtruehappiness?Well,no.Ifthere’snotruehappinessthere,thenwhydoyouwanttolayclaimtoit?Whydoyouwanttoholdon?Whywouldyouwanttoidentifywithit?
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Thisiswhatthemeaningof“not-self”is:It’saperceptionthattellsyou,“Thisisnotworthholdingonto.It’snotworthclaimingasyours.”Notice,theBuddhaisnotsaying,“Thereisnoself.”Theonetimehewasasked,“Isthereaself?Istherenoself?”hedidn’tanswer.HelatersaidtoVen.Ānanda,“Whicheverwayyouanswerthosequestions,you’regoingtogetintowrongview.”Sohe’stalkingaboutanadjective:“not-self.”He’snottalkingaboutametaphysicalissue.Andtheadjectiveismakingavaluejudgment:Isthisthingworthclaimingasyou?Isthisworthclaimingasyourself?Thisactofclingingthatyouholdonto:Doyoureallywanttoholdontoit?
No.It’snotworthit.AndtheBuddhasays,ifyoucanperceivethatit’snotworthit,thenyoucan
letgo.You’remakingavaluejudgment.Remember,clingingitselfisavaluejudgment.Youholdontothingsbecauseyouperceivethatthey’reworththeeffort.ButtheBuddhawantsyoutoseethatyou’refabricatingallyoursensoryexperience—everythingyouseeandhearandsmellandtasteandtouchandthinkabout—andthere’saneffortthatgoesintoeverythingyoufabricate.Alloftheseaggregatesthatyou’refocusingon,ashesays,comefrompotentialsinthepast.Butyouhavetodosomefabricatinginthepresentmomenttoturnthemintofoodforthemind.
Forexample,saythatyou’resittingandmeditating.Youhaveapaininyourknee.Therearelotsofdifferentthingsyoucoulddowiththepainintheknee.Thepainisthere,maybebecauseofpastkamma.Butyoucansitthereandmakeyourselfmiserablebecauseofthepain.Oryoucanlearnhownottofocusonthepain,andyou’llbeokayforawhile.Oryoucanlearnhowtofocusonthepainwiththeattitude,“Iwanttounderstandthispain.I’mnotgoingtobeavictimofthepain.Iwanttounderstandit.”Thatchangesyourrelationship.Anditchangesyourexperienceofthepain.
AndastheBuddhasayswhenhe’sdescribingdependentco-arising,yourpresentintentionscomebeforeyourexperienceofthekammicresultscominginfromthepast.Yourpresentintentionsareprior,theycomefirst,readytofabricatewhat’scominginfromthepast.Andsoyourintentionasyouapproachsomethingiswhat’sgoingtomakeallthedifference.You’refixingyourfood.Whatkindoffoodareyoufixing?Thewayyoufixitdetermineswhetheryou’regoingtogetgoodfoodorbadfoodtoeat.
Yearsback,weheldagroupmeditationsessionatthemonastery,outside,underthetrees.Itwasalovelyday.Therewasnicebreezefromthewest,niceshadefromthetrees.Andtherewasawomanwhowasbroughttherebyafriendofhers.Ipersonallyhadaverynicemeditationsession.Butattheendofthesession,thewomanwhowasbroughtbythefriendopenedhereyesand
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said,“Ihaveneversufferedsomuchinmylife.”Allshedidwastositstillforonehour,butshewassuffering.Herbodywasthesamebodyasbeforeshecameandaftersheleft.Butwhatshedidwithhersensationsofherbodyandmindwhileshewassittingthere:Thatwaswhatmadehersuffer.
AndsotheBuddhawantsyoutosee,“Hereyouaredoingallofthistocreatefoodforthemind,butyou’recreatinglousyfood.It’smakingyousick.Doyouwanttokeepondoingthis?Isitreallysomethingthatyouwanttoholdonto?Orisitsomethingyouwanttoletgoof?”
Becauseinclinging,we’reholdingontotheaggregates.One,we’reholdingontothepotentialscominginfromthepast.Two,we’reholdingontotheactoffabricationinthepresentmoment.Andthree,we’reholdingontotheanticipationthat“Thisisgoingtobegood.I’mgoingtogetsomethinggoodoutofthis.”Insightisbasicallyamatterofseeing,“No,youarenotgettinganythinggood.”It’savaluejudgment.
It’slikeowningchickens.Youthink,“I’mgoingtofeedthechickensbecausewhenthechickensgetbig,they’regoingtogiveeggs.”Thechickenscomefromthepotentialsyou’repreparingfromthepast.Thenyouthink,“I’mgoingtoworkwiththesethings,Iamgoingtodevelopthesepotentials,andIhopeI’llgetsomethinggoodtoeatoutofthem.”That’stheanticipation.
Nowourproblemis,ashumanbeings,thatwehaveverypoorjudgmentastowhattofeedonandwhatnottofeedon.Soitturnsoutthatourfirstproblem—oncewe’vegotthechickensandtheygetbigenoughtogiveeggs—isthatweeateverythingthatcomesoutofthechickens.Whetherit’schickeneggsorchickenshit,weeatitall.AndtheBuddhaisbasicallysaying,“Hey,no,choosejusttheeggs.”That’shisfirstlesson.That’swherehesaystofeedoffgenerosity,feedoffgratitude,feedoffvirtue,feedoffconcentration,feedoffpracticingthepath.Don’tfeedoffthechickenshit.
Buttheproblemisthatthesechickensarenotordinarychickens.They’rethechickensfromhell.AstheBuddhasays,evenwhenwefeedoffgoodthings,theycomebackandtheyfeedoffofus.Theaggregateschewonusallthetime,hesays.Feelingschewonus,ourperceptionschewonus,fabricationschewonus.Whenweliedownatnight,thechickenscomeandpeckatoureyes.Sowehavetorealize,“I’vegottostopfeedingchickensaltogether.WhichmeansthatI’llhavetostopeatingeggs.I’llhavetofindsomethingelse,somethingbettertoeat.”
ThisiswheretheBuddhasays,“Thereisbetterfood.Thereisthefoodofrelease.”Andthenthere’snibbāna,adimensioninwhichthere’snoneedforfoodatall.That’swhatinsightisfor.Whenyourealizethatthereisthepossibilityofahigherhappiness,itmakesiteasiertoseethat“Thisisthe
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happinessI’vebeendevelopingoutoffeedingthesechickensandeatingtheireggs,andeatingeverythingelse.Butthereissomethingbetter.MaybeIcanstopdoingthis.”Thisiswhatthethreeperceptionsarefor.Thesechickensareinconstant,theyarestressful,andyoureallydon’twanttoownthemandkeeponfeedingthem.Youwanttoletthemgo.Thisiswhatinsightisallabout.
Sowhenyoufindyourselfdealingwithunskillfulthoughtsinthemind,rememberthefivestepsfordealingwiththem.Youdon’thavetokeeponfeeding,say,offofanger.
•Firstyoulookat,whenitcomes,whydoesitcome?Thethingsthatsparkanger:Dotheyreallydeserveyouranger?Aretheyreallyworthit?
•Two,whenitgoesaway,doesitgoawayonlybecauseyouresolvedtheissue?Orsimplybecauseyou’velostinterest?Ifit’sbecauseyoulostinterest,andthereasonyoupickedupsomethingelseseemsarbitrary,thenyoubegintowonder,“Whatisthisangeranyhow?Whydoesitseemsoimportant?WhydoIwanttogoforit?”
•Three,thenyoulookfortheallure—whatitisthatyoulikeabouttheanger.
•Four,youcomparetheallurewiththedrawbacks,toseethattheallureisnotworththetroubleitcauses.That’swhenyourealize,“Thisisnotworthclaimingasmeormine.”
•Andthat’swhereyoufinallygettothefifthstep,whichisescape.Escapeisdispassion:“Idon’tfeelanyinterestinthisanymore.”
Notice,dispassiondoesnotmeanthatyou’reaversetoitorthatyouhavenofeelingatall.Itmeanssimplythatyou’veoutgrownit.You’vegrownwiser.You’vegrownmoremature.You’verealizedthatthereissomethingbetter.That’swhenyoufeeldispassionforchickenshit.It’snotbecauseyouhatechickenshit.It’sjustthatyourealize,“Idon’tneedtofeedonchickenshitanymore.Therearebetterthingstoeat.”You’veoutgrownit.Thenexttimeyouseechickenshit,youdon’thatechickenshit.Butthethoughtofeatingitjustdoesn’toccurtoyouanymore.Andwhenyou’rereallymature,youdon’tevenwanttoeateggs.You’vegotsomethingbetter.That’sawakening.
Thisisgoingtorequiremanystagesofthepracticeasyougettodeeperanddeeperproblemsinthemind,butthesamefiveprinciplesapplyallacrosstheboard:Lookforwhythesethingsarise,howtheypassaway,whatistheallure,whatarethedrawbacks.Whenyoucomparetheallurewiththedrawbacks,youseethatthisisworthlettinggoof.That’swhenyoudevelopdispassionforwhatevertheissueis.Andthedispassionbringsrelease.
Atsomestagesinthepractice,therewillbecertainthingsthatyou’llstillholdonto,thatyou’llneedtoholdonto,atleastforthetimebeing.Wetalked
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aboutthistheothernight.It’slikecarryingabananabackfromthemarket.Youdon’tthrowawaythepeeluntilyou’rereadytoeatthebanana.Otherwise,thebananaturnstomushinyourhand.Inthesameway,therearecertainthingsyouhavetoholdontoasyoudevelopthepathsothatyourminddoesn’tturnintomush.Soholdontoyourvirtue,holdontoyourgenerosity,holdontoyourconcentrationandyourdiscernment.Butlearnhowtoletgoofotherthings,thethingsthatpullyouoffthepath.Finally,you’llturnaroundandlookatthefactorsofthepathandrealize,“Icanletgoofthesethingsaswell.”
TheBuddhasaysthatevenatthatstage,youapplythesamefivesteps.Seethat,“Okay,thereisthealluretotheconcentrationorthediscernment,butIdon’tneeditanymore.”Thepathrequireseffort,butyou’vereachedthepointwhereyoudon’tneedeffortanymore.That’swhereyoucanleteverythinggo.That’swherethemindistotallyfree,anditreachesaplacewhereithasnohungerforanythingatall—becauseit’stotallysatisfiedwithwhatit’sfound.That’swhatinsightisfor.
Itrequiresworktogetthere,becauseyouhavetolearn.Youbasicallylearnhowtounderstandwhyyoulietoyourself,saying,“Ilikethis,Ilikethat.”Butarethesethingsreallyworthliking?Maybethere’ssomethingbetter.You’remakingavaluejudgmentandyou’regettingmoreandmorematureinyourjudgments.
RemembertheothernightwhenItoldyouaboutthesignsontheroadgoingintoLasVegas,wheretheysay,“93%paybackrate”?Inotherwords,yougivethemonedollar,theygiveyouninety-threecents.Nowyougettothepointwhereyouseethatsigneverywhere—andthere’snointerest,becauseyouknowyou’vegotsomethingbetter.That’swhatinsightisallabout.
Sothosearemythoughtsfortonight.
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