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TheCraftoftheHeart

by

AjaanLeeDhammadharo(PhraSuddhidhammaraṅsīGambhīramedhācariya)

translated fromtheThai by

ṬhānissaroBhikkhu(GeoffreyDeGraff)

2Downloaded from: www.holybooks.com

Copyright Ṭhānissaro Bhikkhu: first edition, Bangkok, 1982;second edition, revised, Bangkok, 1988; third edition, revised,USA, 2009

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Foreword

Thisbook,AjaanLee’sfirst,islikeacatalog.Init,hegivesthefullrangeofhisteachingsonthepracticeoftheBuddha’scraft,fromtheobservanceofthefivepreceptstotheattainmentoftotalliberation.Thusthedifferentpartsarewrittenfordifferentpeopleatdifferentstagesinthepractice,andthereaderisadvisedtoread,notjudgmentally,butjudiciously—takingwhateverisusefulforhisorherownpractice,andleavingtherestforothers.

Thestructureofthebook,withitstwooverlappingparts,isexplainedbythefactthatthetwopartswereoriginallywrittenandpublishedseparately,PartIIappearingin1936asTheTrainingoftheHeart,andPartIthefollowingyearasPreceptsforLaypeople.In1939AjaanLeerevisedandexpandedbothparts,puttingthemtogetherasself-sufficientbutcomplementaryhalvesofasinglevolume.Later,intheearly1950’s,herevisedthebookoncemore.Thisfinalrevisedversion,however,containedmanytypographicalerrors,soIhavecompareditcloselytothe1939version,basingthistranslationonwhicheverversionseemedtohavethebetterreadingforanyparticularpassage.

AlthoughAjaanLee’steachingscontinuedtodevelopoverthecourseoflateryears,thebasicoutlinesremainedconstant.Mostofhislaterteachingsaresimplyelaborationsonthemesalreadygiveninthisbook.Oneoftheselaterdevelopments,though,deservesspecialmentionhere:Itconcernsthequestionofhowabeginnershouldgetstartedinpracticingmeditation.AjaanLee’seventualsolutiontothisquestion,giveninhisbook,KeepingtheBreathinMind:Method2,canbrieflybestatedasfollows:Startrightindevelopingthefactorsofjhānaby(1) beingclearlyawareofeachbreath,(2)evaluatingandadjustingthebreathsothatitisascomfortableandsatisfyingaspossible,and(3)lettingthiscomfortablesensationspread,alongwithasenseofpresentawareness,throughouttheentirebody.Ifanindividualmeditatorhadtroublestickingwithstep(1),AjaanLeemightrecommendsomeofthemethodsgiveninthisbook—therepetitionoftheword“buddho”inconjunctionwiththebreath,thecontemplationofthebasicpropertiesofthebody,etc.—butthesemethodswereregardedasancillarytothecentralpracticeofkeepingthebreathinmind.

YeteventhoughAjaanLee’slaterteachingsdevelopednewperspectivesonsomeoftheindividualthemescontainedinthisbook,noneofhislaterwritingshaveitsscopeorcompleteness.Forthisreasonitremainstothisdayoneofhismostpopularandesteemedworks.

Butforallitsscope,itisonlyapreliminaryguide—amaporamirror—forthetruecraftoftheheartlies,notwithinitscovers,butwithinthereader.

ToquotefromoneofAjaanLee’slatersermons:“Whatdoesdiscernmentcomefrom?Youmightcompareitwithlearningtobecomeapotter,atailor,ora


basketweaver.Theteacherwillstartoutbytellingyouhowtomakeapot,sewashirtorapairofpants,orweavedifferentpatterns,buttheproportionsandbeautyoftheobjectyoumakewillhavetodependonyourownpowersofobservation.Supposeyouweaveabasketandthentakeagoodlookatitsproportions,toseeifit’stooshortortootall.Ifit’stooshort,weaveanotherone,alittletaller,andthentakeagoodlookatittoseeifthere’sanythingthatstillneedsimproving,toseeifit’stoothinortoofat.Thenweaveanotherone,better-lookingthanthelast.Keepthisupuntilyouhaveonethat’sasbeautifulandwell-proportionedaspossible,onewithnothingtocriticizefromanyangle.Thislastbasketyoucantakeasyourstandard.Youcannowsetyourselfupinbusiness.Whatyou’vedoneistolearnfromyourownactions.Asforyourearlierefforts,youneedn’tconcernyourselfwiththemanylonger.Throwthemout.Thisisasenseofdiscernmentthatarisesofitsownaccord,aningenuityandasenseofjudgmentthatcomenotfromanythingyourteachershavetaughtyou,butfromobservingandevaluatingonyourownwhatyouyourselfhavedone.”

Ihopethisbookwillbeofhelptoallthosewhosincerelywanttomasterthecraftoftheheart.

ṬhānissaroBhikkhu(GeoffreyDeGraff)

Metta Forest MonasteryPO Box 1409Valley Center, CA 92082 U.S.A.


Introduction

InthefirstpartofthisbookIwilldiscussvirtue,beforegoingontodiscussthepracticeofmentaltraininginthesecond.Iputtogetherthisfirstsectionasacureformyownsenseofdismay.Inotherwords,therehavebeentimeswhenI’veaskedlayBuddhiststotellmewhatexactlyisforbiddenbythefiveprecepts,theeightprecepts,andthetenguidelines(kammapatha)thatpeopleobserve,andtheiranswershavebeenajumbleofrightandwrong.WhenIaskthemhowlongthey’vebeenobservingtheprecepts,somesaythey’veneverobservedthem,otherssay“twoyears,”“fiveyears,”etc.Theignoranceofthosewho’veneverobservedthepreceptsisunderstandable;asforthosewhohavetakentheprecepts,thereareallkinds.Somepeoplewho’veobservedthepreceptsforthreeyearsunderstandthembetterthanotherswho’veobservedthemforfive.Somepeoplehaverepeatedthepreceptsagainsttakinglifeforthreeyearsnow,andyetkeepontakinglife,withnoideaofwhatthepreceptisfor.Ofcourse,therearemanypeoplewhoarebetterinformedthanthis,butevensoIcan’thelpfeelingdismayedbecausetheirbehaviorisn’treallyinkeepingwiththeirknowledge.

Now,Isaythisisnottobecritical,butsimplytobetruthful.Forthisreason,Ihaveputtogetherthisbookasawayofrelievingmysenseofdismay,andhavearrangedtohaveitprintedfordistributiontolayBuddhistadherents,asaguidelineforhonoringourTeacherthroughthepracticeofhisteachings,andforfosteringtheprosperityofthoseteachingsforalongtimetocome.

Inconclusion,Iaskthereadertoreadreflectively.Somethingsheremaybetoyourliking,othersmaynot.Butatanyrate,Ifeelcertainthatyoucouldfinditmeritoriousandskillfultobringyourconductintolinewiththevariousteachingsmentionedhere.

IfanythingIhavewritteninthisbookisincorrectintermsoftheDhamma,pleaseforgiveme.

WhateverskillfulnesstherehasbeeninthephysicalandmentalenergyusedinwritingthisbookIdedicatetothosewhohavefeltinspiredtoprovidethefinancialenergyforitsprinting.Aslongastheyarenotyettotallyreleasedfromallsufferingandstress,maytheybeperceptiveanddiscerningwithregardtoeverythingofeverysortthatpertainstotheirgenuinewelfareinwhateverrealmtheymaybereborn.

PhraAjaanLeeDhammadharoThe Forest TempleShrimp CanalChanthaburi


P a r t I

TraininginVirtue

PreceptsforLayPeople

Therearethreesetsofpreceptsforlaypeople:thefiveprecepts,theeightprecepts,andthetenguidelines.Herewewilldiscussthefiveandtheeightpreceptsfirst,savingthetenguidelinesforlater.

Thefivepreceptscanbedividedintotwosorts:thosedealingwithbodilyactionandthosedealingwithspeech.Normalcyinbodilyactionisexpressedbythreeprecepts:refrainingfromtakinglife,fromstealing,andfromengaginginillicitsex.Normalcyinspeechisexpressedbythepreceptagainstlying,whichinvolvesrefrainingnotonlyfromlying,butalsofromdivisivetale-bearing,fromcoarseorabusivespeech,andfromaimlessoridletalk.Asforthepreceptagainsttakingintoxicants,itfitsinwiththethirdprecept—againstillicitsex—inthatbothdealwithformsofintoxication.

Theeightpreceptsarederivedfromthefive—and,likethefive,canbedividedintotwosorts.Sevendealwithbodilyaction:refrainingfromtakinglife;fromstealingthepossessionsofothers;fromanyandallsexualintercourse;fromtakingintoxicants;fromeatingfoodduringtheperiodfromnoonuntilthefollowingdawn;fromwatchingdancing,singing,instrumentalmusic,andothershows,andfromusinggarlands,perfumes,cosmetics,andjewelry;andfromusinghighandluxuriousbedsandseats.

Thepreceptdealingwithspeechistorefrainfromtellinglies—andalsofromdivisivetale-bearing,fromcoarseorabusivespeech,andfromaimlessoridlechatter,theselatterthreebeingconducivetooutrightlying.

Theprecepts,whetherfiveoreight,areultimatelytwo:rightnormalcyinbodilyactionandrightnormalcyinspeech.Sīla,thePaliwordforvirtueandprecept,literallymeansnormalcy—aqualitythatcanbeseparatedintoeitherfiveoreightcomponentvirtues.Theeightuposathapreceptsdoawaywithmoredefilementsofbodilyactionthandoeitherthefivepreceptsorthetenguidelines.Thebodilyactionsofapersonwhoobservesthemweighlightly,likethoseofonewhoisordained.(Speakingofordination,forwomenatleast,itwouldappearthatapersonwhoobservestheeightpreceptsdoesawaywithmoregreed,anger,anddelusionintermsofbodilyactionthandidthesikkhamānās(aspirantstonunhood)ofthepast.Althoughasanovicethesikkhamānāwasexpectedto


observethetenprecepts,stillwhenshewasabouttobeordainedasanunshehadtobestrictinobservingonlythefirstsix.)Sowhoeverobservestheeightpreceptscanbesaidtoleadoneformoftheholylife—kāla-brahmacariya,temporaryrenunciation—theonlydifferencebeingthatonedoesn’thavetochangeone’smodeofdress.

It’sararemanorwomanwhowillactinthisway.Whoeverdoescanbecountedasapersonofvalue,avesselforwhatisskillful,intowhichthepracticeofconcentration(samādhi)shouldbeplaced.

Thetenguidelines,unlikethefiveandeightprecepts,don’thavetobetakenasvows.Onceyouunderstandthem,simplygoaheadandfollowthem.Altogether,theyareofthreesorts;threeprinciplesdealingwithbodilyaction,fourwithspeech,andthreewiththeheart.Thethreeprinciplesdealingwithbodilyactionarelikethoseofthefiveprecepts:nottakinglife,notstealing,andnotengaginginillicitsexortakingintoxicants(thelasttwobeingcountedasone).Thefourprinciplesdealingwithspeecharederivedfromthepreceptagainstlying:refrainingfromlying;fromdivisivetale-bearing;fromcoarseorabusivespeech;andfromidle,aimless,anduselesschatter.

Thethreeprinciplesdealingwiththeheartare:anabhijjhā—notcovetingthepossessionsofothers;abyāpāda—notfeelingillwill,i.e.notwantingotherstosuffermisfortune;andsammā-diṭṭhi—rightview,beingconvincedthatgoodandevilreallyexist,andthatthepleasureandpainweexperiencecomefromourowngoodandbadactions:Whoeverdoesgoodwillmeetwithgood,whoeverdoesevilwillmeetwithevil.

Soaltogethertherearetenguidelines.Theseguidelinesaretermedkusalakammapatha,skillfulpoliciesorcleanactions.Theyarepoliciesthatshouldbeadoptedandfollowed—themoreconstantly,thebetter.Defilementsrelatedtogreedwilldieaway;thoserelatedtoangeranddelusionwon’thaveachancetoarise.Greedarisesfromthethoughtofcoveting—focusingdesireonwhatyouwanttoacquire—whichisthenexpressedasgreedinone’sthoughts,words,anddeeds.One’sthoughtsthusbecomerestlessanddisturbed,strugglingtothepointwheretheycreatetroubleinthought,word,anddeed—awholepileofunskillfulnessanddefilement.Asforanger,itarisesfromillwill,whichthengivesrisetohostilityandfinallytoanger,fury,andviolence.One’sthoughts,words,anddeedsthusbecomeunskillful.Delusionarisesfromwrongviews,fromignoranceofrightandwrong,goodandevil,makingone’sthoughts,words,anddeedsunskillfulanddefiled.

Soyoushouldkillthesethingsoffattheirsource.Killoffcovetousnessbysharingyourpossessionswithothers—withyourchildren,brothers,sisters,relatives,friends,monks,nuns,andrecluses—whichinthelongrunwillbetoyourownbenefit.Thisistermedgenerosity(dāna).Killoffillwillbydeveloping


thoughtsofgoodwill,compassion,empatheticjoy,andequanimity;andavoiddetrimentalactionsbyobservingtheprecepts(sīla).Killoffwrongviewsbyassociatingwithpeoplewhoareknowledgeable,learningfromthemsoastodevelopyourowndiscernmentintohowtodowhatisgood.Thisistermedmentaldevelopment(bhāvanā).

Thesearethetechniquesforcuringgreed,anger,anddelusion.Covetousness,illwill,andwrongviewsarethetaprootsofdefilement;greed,anger,anddelusionarethecrown.Thethoughts,words,anddeedsthatexpressthesequalitiesformthetrunkandbranches,andthefruitispain:thepainofbirth,aging,illness,anddeath;ofsorrow,lamentation,pain,distress,anddespair.Normally,whenwe’veeatenthefleshofafruit,ifwedon’tdestroytheseed,itwillhaveachancetosproutandformanothertree.Soitiswithdefilement:Ifwedon’tdestroytheseed,it’llproducemorefruit.Thoughtstaintedwithclinging:Thesearetheseed.Peoplewhodon’trealizethisimaginethisfruittobesomethingtastyanddelicious,andsoareunwillingtoabandonanddestroycovetousness,greed,illwill,andwrongviews.Asaresult,theyspinaroundinthiscycleinvariousways,undertheinfluenceofthesethreesortsofdefilement.Whenthesedefilementsariseinfullforce,whateverstatusonemayhavewillbeshattered,whateverwealthonehaswillbelost,thegoodopinionofotherswillturntocensure,one’shappinesswillturntomisery,one’sfriendswillflee,andone’sfamilywillfallapart—orevenifitdoesn’tfallapart,itwillbepainedwithsorrow,asifitshearthadbeenscaldedwithboilingwater.

Soweshouldkilloffthesedefilementsbybeinggenerouswithourbelongings;byobservingthefiveprecepts,theeightprecepts,orthetenguidelines;andbypracticingconcentrationtodevelopthemind,makingitfirm,unwavering,andstill.Oncethesedefilementsdie,thenevenifyou’veneverhadwealth,you’llbewealthy;evenifyou’veneverknownhappiness,you’llbehappy;evenifyou’veneverreachedheaven,you’llgetthere;evenifyou’veneverreachednibbāna,you’llattainit,constantandunchanging,inlinewiththeBuddha’sverseontherewardsofthefiveprecepts:

sīlenasugatiṁyantiThroughvirtuetheygotoheaven.

sīlenabhoga-sampadāThroughvirtuewealthisattained.

sīlenanibbutiṁyantiThroughvirtuetheygotoliberation—securehappiness,freefromallsufferingandstress.

tasmāsīlaṁvisodhayeThusweshouldallpurifyourvirtue.


Question:Atwhattimesshouldthefiveprecepts,theeightprecepts,andthetenguidelinesbeobserved?

Answer:Thefivepreceptsandtenguidelinesshouldbeobservedatalltimes—withoutanyreferencetomorning,evening,noon,ornight—asconstantortimelessprinciples(nicca-sīla,akālika-sīla).Asfortheeightuposathaprecepts,apatternhasbeenestablished—inlinewiththevaryingabilitiesandopportunitiesoflaypeople—ofgatheringtoobservethepreceptstogetheronceeverysevenoreightdaysonthelunarsabbath:thedayofthenewmoon,thefullmoon,andtheeighthdayofthewaxingandwaningmoons—altogetherfourtimesamonth.Thispatternisforpeoplewhodon’thavemuchtimeoropportunity.If,however,youhaveplentyoftimeandopportunity,letyourownconvictionbeyourguide.Focusongoodnessandnotonthecalendar,observingthepreceptsonyourown,makingwhateverdayyouobservethem—nomatterwhatthedateorseason—yourownpersonaluposathaday.

Someonemightobjecthere,saying,“Ifitisn’tthelunarsabbath,thenyoucan’tsayyou’reobservingtheuposathaprecepts.”

“Ifthey’renotuposathaprecepts,whatarethey?”“Justtheordinaryeightprecepts.”“Isitgoodorbadtoobservetheeightprecepts?”“…Good.”“Andweobservethepreceptsforthesakeofthegood,don’twe?Soifwe’vehit

thegoodrightonthenose,whatdoesitmatterifwe’vehitthewrongday?”Hereweshouldtranslatetheword“uposatha.”Literally,itmeans“approaching

respite”fromallthatisunskillful.Sobydefinition,ifthere’snorespitefromcorruptioninyouractions,thenit’snotuposathaday.There’snowayyoucanguaranteethatthisorthatdateisanuposathaday,because“uposatha”doesn’tmeantheeighthdayorninthdayorwhatever.Still,thepatternofobservingtheeightpreceptsonthelunarsabbathisagoodoneforpeoplewhodon’thavemuchopportunity.Butifyoudohavetheopportunity,youshouldn’tlimityourselfjusttothosedays,becausevirtue,byitsnature,isn’ttooparticularaboutthedate.

Thisbeingthecase,weshouldsetupgradationssothatthosewhofeelinspiredtopracticecandosoastheyareable:

1.Thefirstgroupobservestheeightpreceptsoneachlunarsabbathduringtherainyseason:threemonths,fourdaysamonth,thustwelvedays.Thisistermedmudu,theweaklevel.

2.Theintermediatelevel—majjhimauposatha—observestheeightpreceptsoneachlunarsabbath,withoutfail,throughouttheyear:twelvemonths,fourdaysamonth,thus48daysayear.

3.Thehighestlevel—ukkaṭṭhauposatha—observestheeightpreceptsoneach


lunarsabbath,andonthedaybeforeandthedayaftereachsabbath,withoutreferencetomonthorseason:twelvemonths,twelvedaysamonth,thus144daysayear.Thisisforpeopleoffirmconviction.Or,ifyouwant,youcanaimhigherthanthatandobservetheeightpreceptsatalltimesandineveryseason,focusingonthequalityofvirtueitselfinsteadofontheordinancesandconventionsoftheworld—justliketheBuddhistnunswho,inourdayandtimes,observetheseverysameeightprecepts.

Virtuecanbeestablishedononeoftwobases:eitherthrough(1)makingavow(samādāna-virati),aswhenwerepeatthepreceptsafteramonkornovice(hereitisalsonecessarytolearnexactlywhatvicesandmisdeedsareforbiddenbyeachofthefiveoreightprecepts);or(2)simplydecidingonourowntoabstainfromaparticularviceormisdeed(sampatta-virati).Inotherwords,whenyouwanttokeepthepreceptspure,youcangoaheadanddecidetorefrainfrommisconductonyourown.Oncevirtueisestablished,andyouarecarefultosafeguarditoutofasenseofconsciencesothatitdoesn’tlapse,thisistermedsamuccheda-virati:absoluteabstinence.

Forvirtuetobemaintaineddependsontwofactors:perseveranceandthefoursublimeattitudes(goodwill,compassion,empatheticjoy,andequanimity).Anexampleofkeepingthepreceptsthroughperseverancewouldbe:Supposeyou’reaccustomedtokillinganimals.Ifyoudecidetoobservetheprecepts,youholdoffforadayorso,butyouhavenostrongcompunctionsagainsttakinglife,soyoudependonastrongsenseofperseverancetogetyouthrough.Onceyougetpastyourself-imposedtimelimit,yougobacktoyouroldways.Observingthepreceptsthroughperseveranceinthiswaymeanstoexerciseself-controlsoasnottocommitwhatevermisdeedsyou’vebeenaccustomedto.

Question:Isthereanymeritorskillfulnessinobservingthepreceptsinthisway?

Answer:Thereis—asfarasthatparticulardayisconcerned.Seeingthelighteveryonceinalongwhileisbetterthanneverseeingitatall.

Toobservethepreceptsthroughthesublimeattitudes,though,meanstowishforthehappinessofotherlivingbeings,tosympathizewiththefactthatnoonewantstosuffer,thatwealldesirewell-beingandfreedomfromharm.Onceyourealizethisandasenseofcompassionarises,youwouldn’tdaretransgressthepreceptsyou’veundertaken.Observingthepreceptsthroughgoodwillinthiswaybearspowerfulrewards.

Whoeverputsvirtuefullyandcompletelyintopracticecanaspiretoanyattainment:rebirthasahumanbeing,rebirthinheaven,ornibbāna.Suchapersoncanaspiretoabeautifulappearanceandvoice,fragrantaromas,delicious


tastes,delicatesensations,andagoodheart.Tohavevirtueistohavewealth:Thefivepreceptsareequalto50poundsofgoldbullion;theeightprecepts,80pounds;thetenguidelines,100.Actually,moralvirtueissomethingvaluablebeyondprice.Virtueandgenerosity,takentogether,arethequalifyingfactorsforrebirthasahumanbeingandrebirthinheaven.Virtue,generosity,andthedevelopmentofthemindthroughmeditationarethequalifyingfactorsfornibbāna.Soweshouldalltrytofindthetimetoperformthoseactionsthatwillleadtooursolidwelfareinthecomingfuture.


TheServicefortheLunarSabbath

Beforetakingtheprecepts,firstpayrespecttotheTripleGem—theBuddha,theDhamma(theTruthhetaught),andtheSaṅgha(thoseofhisfollowerswhoattainedthatTruth)—

Arahaṁsammā-sambuddhobhagavāTheBlessedOneisWorthy&RightlySelf-awakened

BuddhaṁbhagavantaṁabhivādemiIbowdownbeforetheAwakened,BlessedOne.

(bowdown)Svākkhātobhagavatādhammo

TheDhammaiswell-expoundedbytheBlessedOne.Dhammaṁnamassāmi

IpayhomagetotheDhamma(bowdown)

Supaṭipannobhagavatosāvaka-saṅghoTheSaṅghaoftheBlessedOne’sdiscipleshaspracticedwell.

SaṅghaṁnamāmiIpayrespecttotheSaṅgha.

(bowdown)

Nowthegroupwillchantthestandardmorningservice.Ifyoudon’tknowit,simplyremainsilent.Whenthegrouphasfinished,itwillchanttherequestforthepreceptsinunison.Again,ifyoudon’tknowit,remainsilent.Therequestforthefivepreceptsisasfollows:

Mayaṁbhanteti-saraṇenasahapañcasīlāniyācāmaVenerablesir,werequestthefivepreceptstogetherwiththeTripleRefuge.

Dutiyampimayaṁbhante…yācāmaAsecondtime….

Tatiyampimayaṁbhante…yācāmaAthirdtime….

Therequestfortheeightuposathaprecepts:

Mayaṁbhanteti-saraṇenasahaaṭṭhaṅga-samannāgataṁuposathaṁyācāma

Venerablesir,werequesttheeight-factoreduposathaobservancetogetherwiththeTripleRefuge.

Dutiyampimayaṁbhante…yācāma


Asecondtime….Tatiyampimayaṁbhante…yācāma

Athirdtime….

ThenrepeatthephrasepayinghomagetotheBuddha:

Namotassabhagavatoarahatosammā-sambuddhassa(threetimes)HomagetotheBlessedOne,theWorthyOne,theRightlySelf-awakenedOne.

AndthenthephrasesfortakingrefugeintheTripleGem:

BuddhaṁsaraṇaṁgacchāmiIgototheBuddhaforrefuge.

DhammaṁsaraṇaṁgacchāmiIgototheDhammaforrefuge.

SaṅghaṁsaraṇaṁgacchāmiIgototheSaṅghaforrefuge.

DutiyampiBuddhaṁsaraṇaṁgacchamiAsecondtime,IgototheBuddhaforrefuge.

DutiyampiDhammaṁsaraṇaṁgacchāmiAsecondtime,IgototheDhammaforrefuge.

DutiyampiSaṅghaṁsaraṇaṁgacchāmiAsecondtime,IgototheSaṅghaforrefuge.

TatiyampiBuddhaṁsaraṇaṁgacchāmiAthirdtime,IgototheBuddhaforrefuge.

TatiyampiDhammaṁsaraṇaṁgacchāmiAthirdtime,IgototheDhammaforrefuge.

TatiyampiSaṅghaṁsaraṇaṁgacchāmiAthirdtime,IgototheSaṅghaforrefuge.

Thisfinished,themonkofficiatingwillsay,Ti-saraṇa-gamanaṁniṭṭhitaṁ(Thetakingofthethreerefugesisnowcompleted).Yousay,Āma,bhante(Yes,sir).Nowrepeatthepreceptsafterhim(translationsaregivenbelow):

1.Pāṇātipātāveramaṇīsikkhāpadaṁsamādiyāmi2.Adinnādānāveramaṇīsikkhāpadaṁsamādiyāmi3.Kāmesumicchācārāveramaṇīsikkhāpadaṁsamādiyāmi(Ifyouaretakingtheeightprecepts,replacethiswith:Abrahma-cariyāveramaṇīsikkhāpadaṁsamādiyāmi)4.Musāvādāveramaṇīsikkhāpadaṁsamādiyāmi5.Surā-meraya-majja-pamādaṭṭhānāveramaṇīsikkhāpadaṁsamādiyāmi


(Ifyouaretakingthefiveprecepts,stophere.Ifyouaretakingtheeightprecepts,continue:)

6.Vikāla-bhojanāveramaṇīsikkhāpadaṁsamādiyāmi7.Nacca-gīta-vādita-visūka-dassanāmālā-gandha-vilepana-dharaṇa-

maṇ˜ana-vibhūsanaṭṭhānāveramaṇīsikkhāpadaṁsamādiyāmi8.Uccāsayana-mahāsayanāveramaṇīsikkhāpadaṁsamādiyāmi

Ifyouaretakingtheuposathaprecepts,themonkwillannouncethedurationoftheuposathaperiod.Repeatafterhim:

Imaṁaṭṭhaṅga-samannāgataṁBuddha-paññattaṁuposathaṁImañcarattiṁimañcadivasamSammadevaabhirakkhituṁsamādiyāmi(whichmeans:Iundertaketomaintain,perfectandpurefortodayand

tonight,thisuposathaobservanceformulatedbytheBuddhaandcomposedofeightfactors.)

Themonkwillcounselheedfulnessandannouncetherewardsofobservingtheprecepts:

Imāniaṭṭhasikkhāpadāniaccekaṁrattin-divaṁuposathasīla-vasenasādhukaṁrakkhitabbāni

(Theseeighttrainingrulesaretobewellmaintainedfortheentireday&nightoftheUposathaperiod.)

Yousay,Āmabhante(Yes,sir).Themonkwillcontinue:

Sīlenasugatiṁyantisīlenabhoga-sampadāsīlenanibbutiṁyantitasmāsīlaṁvisodhaye

Throughvirtuetheygotoheaven.Throughvirtuewealthisattained.Throughvirtuetheygotoliberation.Thusweshouldallpurifyourvirtue.

Thisendsthetakingoftheprecepts.

Thepreceptstranslatedareasfollows:

1.Iundertakethetrainingruletorefrainfromtakinglife.2.Torefrainfromstealing.


3.Torefrainfromillicitsex.(Thisisforthosewhoaretakingthefiveprecepts.Theprecept,Abrahma-cariyā…,forthosetakingtheeightprecepts,forbidsallformsofsexualintercourse.)

4.Torefrainfromspeakingfalsehood.5.Torefrainfromtakingintoxicants.6.Torefrainfromeatingfoodduringtheperiodfromnoonuntilthefollowing

dawn.7.Torefrainfromwatchingshows(e.g.,dancing,singing,instrumentalmusic)

andfromornamentingthebodywithflowers,scents,cosmetics,orjewelry.8.Torefrainfromusinghighandluxuriousbedsandseats.“Luxurious”means

havingastuffedcushionormattress.“High”meansmorethaneightincheshigh(measuringfromthefloortothebottomoftheframe).Armchairsandcoucheswitharms,however,eveniftheyaremorethaneightincheshigh,arenotprohibitedbythisprecept.

Theprecepts,whetherfiveoreight,havetwofoundations.Inotherwords,forthemtobebroken,theymustbetransgressedbyeither(1)thebodyinconjunctionwiththemind,or(2)speechinconjunctionwiththemind.Aprecepttransgressedunintentionallywithabodilyactionisneverthelessstillintact.Say,forinstance,youcutatreeorgatherflowerstoplaceonanaltar,anditsohappensthattheinsectslivinginthetreeorflowerstemdie.Youhadnoideatheywerethereinthefirstplace.Inthiscase,yourpreceptsarestillintactbecauseyouhadnointentionforthemtodie.Asforverbalactions,supposethatyouspeakhurriedly,andwhatyouendupsayingisdifferentfromwhatyouhadmeanttosay,outofeithercarelessnessorinattention.Forexample,youmeanttosaythreewords,butendedupsayingfour;youmeanttotellthetruth,butwhatyouactuallysaidwasfalse.Sinceitwassimplyaverbalact,andyoudidn’thaveitinmindtospeakmisleadingly,yourfiveoreightpreceptsarestillintact.

Abreachofthetenguidelinescanbeeffectedwithoneofasmanyasthreefactors:thebodyinconjunctionwiththemind,speechinconjunctionwiththemind,orthemindactingalone.Inotherwords,atransgressionofanysortinthought,word,ordeedhastobeintentionalfortheretobeabreachinone’svirtue,becausetheintention—thewilltoabstain(cetanā-virati)—formstheessenceofvirtue.Thiscanbecheckedagainstanyofthevariousprecepts.Intentionistheessenceofvirtue;aspectsofvirtueapartfromthatintentionaresimplyitsexpressionsandtransgressions.

Theintentionthatqualifiesasvirtueisthewilltoabstaininlinewiththefiveoreightprecepts.Theexpressionsofvirtuearesimplythepreceptsthattellwhatisforbidden.Thetransgressionofvirtueistheactofbreakingaprecept.Virtueisnormalcy.Normalcyandrightequilibriuminwordanddeedisexpressedbythe


fivepreceptsandeightuposathaprecepts.Normalcyandrightequilibriuminthought,word,anddeedisexpressedbythetenguidelines.

ThestatementthatintentionistheessenceofvirtueissupportedbythepassageintheCanonwheretheBuddhasays,

cetanāhaṁbhikkhavekammaṁvadāmiItellyou,monks,thatintentionistheaction.

Virtue,aspracticedbyBuddhistsingeneral,canbesummarizedintothreecategories:hīna-sīla,gocara-sīlaandanagocara-sīla.

1.Hīna-sīlameanssimplyobeyingtheprecepts.Forinstance,thefirstprecepttellsyounottokill,soyouhopetogainmeritbylookingoutforthelivesofothers,notcausingthemtodie.Thesecondprecepttellsyounottosteal,soyouhopetogetsomegoodoutoftakingcareofthepossessionsofothers,notcausingthemtodisappear.Thethirdpreceptrulesoutillicitsex,soyougoaroundhopingforgoodnessbylookingoutforotherpeople’sspousesandchildren.Thefourthpreceptrulesoutlying,soyougoaroundlookingafterotherpeople’searsbynotputtingliesinthem.Thefifthpreceptrulesoutalcohol,soyoudoyourpartforotherpeople’sliquorbottlesbynotmakingthemgoempty.Thesameholdstruefortheotherprecepts.Practicingvirtueinthiswayistantamounttobeingawatchmanforotherpeople’sgoods.Youputyourselfonthelevelofaslaveorhiredcowhand.Whetheryouobservethefiveoreventheeightprecepts,thisisclassedasthelowestlevelofvirtue,orassīlabbatupādāna,attachmenttoexternalformsofgoodness.

2.Gocara-sīlameansmakingsurethatthemindoccupiesitselfonlywithskillfulintentions,suchasthinkingofwaystoactthatwillbeskillfulandmeritorious.Whetheryourthoughtsdealwiththepastorthefuture,withvisualobjects,sounds,smells,tastes,tactilesensations,orideas,youarecarefultokeeptheminlinewithskillfulintentions,notlettingthemfallintowaysthatarenot.

3.Anagocara-sīlameanskeepingthemindinthepresent,notlettingitwanderamongdistractingthoughtsorperceptions.Youaremindfulandalert,keepingwatchoverthemindsothatitstaysexclusivelyinthepresent.Thisisvirtue—whenvirtuereachesastateofnormalcy—thesortofvirtuetrulyworthyofheavenandnibbāna.

Thevirtuethat’scarefulnottobreakthepreceptscancounterthecruderformsofgreed.Thevirtuethatguardsthemind’strainofthought,keepingitfromtravelingintheareaofunskillfulintentions,candoawaywithanger.Thevirtuethatentersintothepresent—i.e.,virtueinastateofnormalcy—candoawaywithdelusion.Thuswecansaythatvirtuecandoawaywiththecruderformsof


defilement,i.e.,certainlevelsofgreed,anger,anddelusion.

Tocontinuewiththeserviceforthelunarsabbath:Nowyouhavetheopportunitytohearasermon.Therequestforasermonisasfollows:

Brahmācalokādhipatīsahampatikat’añjalīandhivaramayācathasantīdhasattāpparajakkha-jātikādesetudhammaṁanukampimaṁpajaṁ(TheBrahmāSahampati,lordoftheworld,withhandspalm-to-palmbeforehisheart[approachedtheLordBuddhaand]requestedablessing:Therearebeingsherewithonlyalittledustintheireyes.PleaseteachtheDhammaoutofkindnessforthem.)

NowcomposeyourthoughtsandkeepthemfixedonabsorbingthenourishmentoftheDhamma.Oncethesermonisfinished,youmayproclaimyourselftobealayadherentoftheBuddha,asfollows:

AhaṁbuddhañcadhammañcaSaṅghañcasaraṇaṁgatoHavinggonetotheBuddha,Dhamma,andSaṅghaforrefuge,

UpāsakattamdesesiṁBhikkhu-saṅghassasamukkhāIhavedeclaredmyadherenceinthepresenceoftheBhikkhuSaṅgha.

EtaṁmesaraṇaṁkhemaṁEtaṁsaraṇam-uttamaṁThisismysecurerefuge;this,myhighestrefuge.

Etaṁsaraṇam-āgammaSabba-dukkhāpamuccayeThisistherefuge,havinggonetowhich,oneisreleasedfromallsuffering&stress.

Yathā-balaṁcareyyahaṁSammā-sambuddha-sāsanaṁIwillfollow,inlinewithmystrength,theteachingsoftheRightlySelf-awakenedOne

Dukkha-nissaraṇass’evaBhāgīassaṁanāgateSothatinthefutureIwillhaveashareintheescapefromsuffering&stress.

(Womenshouldsubstitutegatāforgato,upāsikattaṁforupāsakattaṁ,andbhāgini’ssaṁforbhāgīassaṁ.)

ThePaliwordforadherent,upāsaka(fem.,upāsikā),literallymeans“onewhoisclose”totheBuddha,Dhamma,andSaṅgha.Therearetenqualitieslookedforinanadherent:fiveactivitiestoberefrainedfromandfivequalitiestopossess.

Thefivetoberefrainedfromare:


1.sellingweapons,2.sellinghumanbeings,3.sellinganimalstobekilledforfood,orthefleshofanimalsthatonehas

killedoneself,4.sellingintoxicants,5.sellingpoison.

Thefivequalitiestopossess:

1.conviction,2.observanceoftheprecepts,3.beliefinnothingbuttheprincipleofkamma—thatthosewhodogood

willmeetwithgood,thosewhodoevilwillmeetwithevil,4.anunwillingnesstolookformeritinwaysexcludedbytheBuddha’s

teachings,5.performanceofmeritinwaysparticulartotheBuddha’steachings.

Topossessthesequalificationsmeansbydefinitionthatoneisanadherenttogenerosity,virtue,andmeditation.

Nowthattheserviceisover,youshouldtaketheopportunitytodeveloppeaceandrespiteofmind.Don’tletthedaygotowaste.Takethewordbuddhoasyourmeditationexercise.Tobeintentonrepeatingthewordbuddhoinyourmindisoneformofconcentration(samādhi).Discernment(paññā)meansthoroughcomprehensionofallfabrications.Thevalueofdiscernmentisthatitabandonsallformsofdefilement.Virtue,concentration,anddiscernment:ThesequalitiesformtheheartoftheBuddha’smessage,whichweshouldalltrytodeveloptothebestofourabilities.

Nowwewillposeanumberofquestionsdealingwithvirtueandconcentrationasawayoffurtherelaboratingonthesetopics.


Virtue:Questions&Answers

1.Whatarethebenefitsofobservingtheprecepts?Whatarethedrawbacksofnotobservingthem?

2.Whatismeantbyvirtue?3.Howmanykindsofvirtuearethere?4.Whatistheessenceofvirtue?5.Whatisneededforvirtuetobemaintained?

1.Toanswerthefirstquestion:Peopleobservingthepreceptscanperceivethefollowingbenefitsasfarasthislifetimeisconcerned:Theyarenotdistrustedordespisedbypeopleatlarge;theycanenterwithconfidenceintothecompanyofsagesandpeopleingeneral.Aftertheydie,theyaresuretoqualifyforrebirthonthehumanplaneattheveryleast.Forthesereasons,virtuouspeoplearenotwillingtolettheirvirtuebedefiled.

Anotheransweristhatvirtuouspeopleareadmiredthroughouttheworld.Whyisthisso?Becausenooneintheworldlikesabuse,noteventheleastlittlebit.Nottomentiongoodpeople,eventhievesandrobberscomplainaboutpeoplewhohavenoprinciples,aswhentheygettogethertocommitarobbery:Themembersofthebandaresuretofindfaultwitheachotherbecauseofthehardshipsinvolvedinwhatthey’redoing.Still,theygoaheadanddoit,outoftheirownignorance,stupidity,andlackofjudgment.

Anotheransweristhatpeoplewhoobservethepreceptsworkfortheprosperityofthisworldandthenext.Mostofusoverlookthisaspectofvirtue.Wronglooksrighttous,andwethinkthatobservingthepreceptsretardsprogress,thatpeoplewhoobservethepreceptsareold-fashionedandbehindthetimes,orthatthepreceptsmakeitimpossibletoearnaliving.Alloftheseviewshavenobasisintruth.Exactlyhowdothepreceptsretardprogress?Considerthiscarefully:Thenatureoftheworldisthatnotasinglepersonlikestosuffer.Evencommonanimalsdon’tsettheirsightsonpain.Sotoprotectyourvirtuesmeanstoprotecttheworldandtohelpitadvance,nottoruinit.WhentheBuddhaestablishedtheprecepts,hedidsonotmerelyinlinewithhisownopinions,butratherinlinewiththewaysandopinionsofpeoplethroughouttheworld.Howcanweknowthatthisisso?Weneedn’tasktheBuddhahimself;wecanconsiderthematteronourown:

(a)Takeasimpleexample,likekilling:Fishermenmaketheirlivingbykilling,andsomeofthemendupmakingmoneybythefistfulsfromit.Still,theycomplainaboutthehardshipsoftheirworkandsometimestheyevenfallintheoceananddrown.Thefactthattheycomplainabouttheirworkshowstheydon’tlikeit.Asforthefish,theydon’tlikeiteither.Evengnatsandmosquitoesdon’tlikebeingabused.Sowhydoweabusethem?Becausewehaven’tassociatedwith


wisepeople.Weseetheharmandthepain,wecomplainaboutit,yetwestillgoaheadanddoitoutofourowndarknessanddelusion.ThisisoneexampletoshowthattheBuddhaestablishedthepreceptsinlinewiththeviewsoftheworld.

Example(b):Stealing.Isthereanyoneintheworldwholikesit?Iftheworldlikedstealing,thereprobablywouldn’tbelawsforbiddingit—andwhathumansocietydoesn’thavesuchlaws?Thefactthatwehavetheselawsshowsthatwedon’tlikestealing.Eventhingsabouttobestolendon’tliketohavepeoplestealthem.Animals,forinstance,whenthey’recorneredbythieves,willtrytorunaway.Thievesandrobbersusuallycomplainthattheirworkishard—alwayshavingtolurkandkeepoutofsight,goingwithoutfoodandsleep.Thefactthattheycomplainshowsthattheydon’tliketheirwork.Sowhydotheydoit?Becausetheyhaven’tassociatedwithwisepeople.Wronglooksrighttothembecauseoftheirowndarknessanddelusion.

Example(c):Illicitsex.Whointheworldlikesit?Goaskthosewhodoit,andthey’llcomplainthattheysufferfromit.Askthosewhoaredoneto,andthey’llcomplainthattheysufferfromitanddon’tlikeit.Sometimestheyendupkillingthemselves.Thisshowsthattheworlddoesn’tcareforit.Sowhydopeopledoit?Becausetheyhaven’tassociatedwithwisepeople.Wronglooksrighttothem,andsotheybringabouttheruinoftheworld.Theygetfinedorputinjail,andgetintodifficultieswiththeirfamilies,knockingoneanotherovertheskulljustforthefunofit.Todowronginthiswaywillbringtearstoaparent’seyesandears,andtroubletotheheartsoftheauthorities.Thesearethingsthatbringabouttheruinoftheworld.

Example(d):Lying.Isthereanyoneintheworldwholikesit?Whenapersonislying,hehastobewaryoutoffearthatotherswillfindhimout.Whenhe’sabouttolie,hesuffersintryingtofigureouthowtoexpresshisthoughts.Oncehe’slied,hesuffersoutoffearthatnoonewillbelievehim.Apersonwhoisliedtohastoquestionandcross-examine,outoffearthatwhathe’sheardmaynotbetrue.Evensmallchildrendon’tliketobeliedto.Saythatachildiscryingforitsmother,anditsfatherliestoit,saying,“There—yourmother’scoming.”Whenitdoesn’tseeitsmother,it’llcrywithoutstopping.Why?Becauseitcan’ttrustitsfather.Butnottomentionhumanbeings,evenanimalsdon’tliketobeliedto.Saythatwetakesomecookedriceandlureadogwithit.Onceitseestherice,it’llthinkwe’regoingtofeedit,soitcomesprancingupwithitstailwagging—butinsteadoffeedingit,wetakethericeandrunoff.Ifwedothisthreeorfourtimes,afterthatitprobablywon’tcomebecauseitknowswe’relying.Thisshowsthatnoonelikeslies.Sowhydopeoplelie?Becausetheyhaven’tassociatedwithwisepeople.Wronglooksrighttothem,andsotheycausetheworldtodegenerate.

Example(e):Alcohol.Thereisnoonewholikesthedrinkingofalcohol.Peoplewhobrewitcomplainoftheirdifficulties:thatit’salosingbusiness,thatthey’reafraidthey’llbeseenbythepoliceorcheatedbytheircustomers.People


whodrinkalcoholcomplainthatitmakesthemdizzy,orthatiteatsuptheirsalariesandleavesthempoor.Ihaveyettohearanyoneextoldrinkingasawaytohealth,wealth,andhappiness.Ifpeoplewhodrinkreallythoughtitweregood,theyprobablywouldn’tcomebacktodrinkingplainoldwateroreatingplainoldfoodagain.Oncepeoplegetdrunk,theystartactingrowdyanduglyinwaysthatpeopleingeneraldon’tadmire.Eventheirownfamiliesgetdisgustedwiththem,andtheythemselvescomplainthatthey’reindebtordon’thaveenoughmoneytospend,whichshowsthattheythemselvesdon’tlikeoradmiretheirhabit.

Insomeplacesthegovernment,actingoutofconcernforthepublicwellbeing,hasestablishedlawstopreventthedamagesthatcomefromthedrinkingofalcohol.(Ipersonallyhavewonderedwhetherthemoneythegovernmentmakesfromtaxingalcoholisenoughtocoverthedamagescausedbypeoplewhodrink.Idoubtthatitis,butthisissimplymyownopinion.Youmightwanttoconsiderthematterforyourself.Onecommonexampleiswhenpeoplegettogethertodrink—eitherlegalwhiskeyorbootleg—andgettotalking:Onebottleofwhiskey,andmaybeoneofthemendsupkilled.Thepittancethegovernmentgetsfromthebottleofwhiskeyisprobablynowherenearenoughtopayforthecostsoftrackingdowntheguiltypartiesinacaselikethis.)

ThustheBuddhasawtheharminthissortofbehavior:thatitcausestheworldtodegenerateandhamperspeoplefrommakingaliving.Adrunkperson,forinstance,can’tdoanysteadylabor.Allhecandoisbrag.Idon’tmeantobecriticalhere,butit’ssomethingI’veoftenseen.Forinstance,whenafarmerhashisneighborsovertohelpharvesthisrice,they’llmakeplentyofnoise,butwhenyougototakealookattheirwork,you’llfindthericescatteredallovertheplace.

OnceIcameacrossawelldugatacrazyangle,butwhenIpeereddownatthewater,itlookedcleanandfresh.SoIsaidtotheowner,“Thewaterlooksgood.Whydidn’tyoudoagoodjobofdiggingthewell?Wasitbecauseyouranintoarock?Oratreeroot?Whenwasitdug?Whodugit?Didyoudoityourself,orhiresomeonetodoitforyou?”

Sotheowneranswered,“Ihadsomefriendsovertohelpdigit.”“Howdidyougetthemtodigsodeep?Itmusthavecostalotofmoney.”“Iservedwhiskeyuntilwewereallgoodanddrunk,andthenwegotdownto

diggingthewell,whichiswhyitendedupsocrooked.”Thisgoestoshowhowliquorcanspoilajob.

AlloftheexamplesI’vementionedhere—brief,butenoughtoserveasfoodforthought—showthattheworlddoesn’tlikethesethings,thattheycausedamageandloss,puttingmoney,labor,andpeopletowaste.AndthisgoestoshowthattheBuddhaforbadethesethingsinlinewiththeviewsoftheworld.Notoneofthepreceptsrunscountertothoseviews.Thisbeingso,whichoneof


thepreceptsretardsprogressorcreatestrouble?Thenwhydon’tpeopleperceivethis?Becausetheyhaven’tassociatedwith

wisepeople,andsowronglooksrighttothem.Theygocountertotheworld,andsufferforit.TheBuddhataughtinlinewiththeaspirationsoftheworld,fortheprogressofpeopleandnations.Ifpeopleweretrulytoabstaininlinewiththeprecepts,lifeonearthwouldbehappyinthevisiblepresent.

Thisendsthediscussionofthefirsttopic,thebenefitsanddrawbacksofobservingandnotobservingtheprecepts.

2.Thesecondquestion—”Whatismeantbyvirtue?”—canbeansweredasfollows:ThePaliwordforvirtue,sīla,meansnormalcy.“Normalcy”referstoalackofdeviationinthought,word,anddeed,while“lackofdeviation”referstotheactofnotdoingevilwithone’sdeeds,notspeakingevilwithone’swords,andnotthinkingevilwithone’sthoughts:inotherwords,abstainingfromthreetypesofharmfulbodilyaction,fourtypesofharmfulspeech,andthreetypesofharmfulthought.Thethreebodilyactionstobeavoidedaretakinglife,stealing,andtakingintoxicantsandengaginginillicitsex.Toavoidthesethings,notlettingthebodydeviateintheirdirection,isforthebodytobeinastateofnormalcy.Thefourtypesofspeechtobeavoidedarelies,divisivetale-bearing,coarseandabusivespeech,andidle,aimlesschatter.Tokeepone’sspeechfromdeviatinginthedirectionofthesethingsisforspeechtobeinastateofnormalcy.Forthoughttobeinastateofnormalcymeans(a)notcovetingthebelongingsofothers,(b)notfeelingillwilltowardthosepeopleorlivingbeingswhoseactionsaredispleasing,and(c)viewingthingsrightly:seeingthatalllivingbeingsfareaccordingtotheiractions—thosewithgoodintentionswillmeetwithgood,thosewithevilintentionswillmeetwithevil—andthatnooneaspirestosuffering.Onceyouseethingsinthisway,maintainthisviewpoint.Don’tletitdeviateintowaysthatarewrong.

Tokeepone’sthoughts,wordsanddeedsinastateofnormalcyandequilibriumlikethisiswhatismeantbyvirtue.Theword“equilibrium”here,though,doesn’truleoutallaction;itrulesoutonlythetypesofactionthatcauseone’swordsanddeedstomoveinwaysthatarewrong.Apartfromsuchdeviations,whoeverhastheenergytoperformworkofwhateversortinmakingalivingisfreetodoso,becausethepreceptsoftheBuddhaaren’tlazypreceptsorfaint-heartedprecepts,down-and-outorbump-on-the-logprecepts—i.e.,preceptsthatdon’tletyoudoanythingatall.That’snotthesortofthingtheBuddhataught.Asforspeech,whoeverhasanythingtosaythatisfreefromharmisfreetogoaheadandsayit.ThepreceptsoftheBuddhaaren’tmutepreceptsordumbprecepts;they’repreceptsthatletyouspeakwhatisproper.Andasforthemind,whoeverhasideasthatwillleadtoknowledgeoringenuityinmakingalivingisfreetothinkthemthrough.TheBuddhadidn’tforbidthissortofthinking.He


forbadeonlythosethingsthatareharmful,becausethebasicprincipleofvirtueinBuddhismistoabstainfromwhatisevilorcorruptinthought,word,anddeed,andtodevelopwhatisuprightandhonestinthought,word,anddeed.ThisshowsthattheBuddhataughttoabstainfromthosethingsthatoughttobeabstainedfrom,andtodothosethingsthatoughttobedone.Thispointissubstantiatedbysuchfactorsofthenoblepathasrightactionandrightlivelihood.Butmostofusbelievethattomaintainthepreceptsconfinesyoutoamonasteryandpreventsyoufrommakingalivingorevenwigglingafinger.Thisbeliefiswrong:countertotheBuddha’steachinganddetrimentaltotheprogressoftheworld.

Tomaintaintheprecepts—tobevirtuous—meanstokeepone’swordsanddeedsinastateofnormalcy.Whateverworkvirtuouspeopleperformispure.Thewealththeyobtainasaresultisn’teasilywasted.Whatevervirtuouspeoplesay—nomatterhowmuchtheyspeak—won’tgrateontheearsoftheirlisteners.Itcanbringfortunetheirway,aswellasleavingtheearsoftheirlistenerssoothed.Whatevervirtuouspeoplecontemplate,ifit’sadifficultjob,itwillbecomeeasier;ifit’sanobjecttobemade,itmaybecomebeautiful,allbecauseoftheveryprinciplesofvirtue.Mostofus,though,tendtobetoocontemptuousofvirtuetoputittouseinourworkandactivities,whichiswhyweactasadeadweightandcan’tkeepupwiththeprogressoftheworld.

Apersonwhosethoughts,words,anddeedsarenotgovernedbyvirtueislikeapersoncoveredwithgermsorsoot:Whateverworkheorshetouchesissoiledandwillrarelysucceedinitsaims.Evenifitdoessucceed,itssuccessquicklyfallsintoruin.Thesameholdstrueforspeech:Apersonwhosespeechisn’tconsistentlyvirtuouswillusuallybedistrustedanddespisedbyhislisteners.Ifhetriestotalkthemoutoftheirmoney,itwillcomewithdifficulty;oncehegetsit,itwon’tstaywithhimforlong.Andsoitiswiththemind:Ifapersondoesn’thavevirtueinchargeofhisheart,histhinkingisdarkened.Whateverprojectshecontemplateswillsucceedwithdifficultyand—eveniftheydosucceed—willbeneithergoodnorlasting.

Peoplewhowanttokeeptheirthoughts,words,anddeedsinastateofnormalcyhavetobemindfulinalltheydo—sitting,standing,walking,andlyingdown—sotheycanknowtheyhaven’tdoneanythingevil.Apersonwhoisn’tmindfulinhisactionsislikeapersonwithoutanyclothes:Whereverhegoes,heoffendspeople.There’seventhestoryofthemanwhowassoabsent-mindedthathewentoutwearinghiswife’sblouseandsarong,whichgoestoshowwhathappenstoapersonwhoisn’tmindfulinhisactions.

Apersonwhoisn’tmindfulinhisspeakingmakesamessofhiswords.He’slikearicepotwithoutalid:Whenthewaterboils,it’lloverflowandputoutthefire.Apersonwhoisn’tmindfulinhisspeaking—talkinguntilhissalivaturnstofoam—issuretoharmhimself.Apersonwhoisn’tmindfulinhisthinking—


thinkingendlesslyofhowtomakemoney,ofhowtogetrich,untilhelosestouchwithreality—isboundtodohimselfharm.Somepeoplethinksomuchthattheycan’teatorsleep,tothepointwheretheydamagetheirnervesandbecomementallyunbalanced,allbecausetheythinktoomuch.Theirthinkinghasnothingtoactasabasis,nothingtokeepitincheck.

Thuspeoplewholackmindfulnesscanharmthemselves,inlinewiththefactthattheyareatthesametimepeoplewithoutvirtue.

Thisendsthediscussionofthesecondtopic.

3.Thethirdquestion—”Howmanykindsofvirtuearethere?”—canbeansweredasfollows:Todividetheminpreciseterms,therearefivekinds,correspondingtothefiveprecepts,theeightprecepts,thetenguidelines,thetenprecepts,andthe227precepts.Todividetheminbroadterms,therearetwo:Thevirtuesforlaypeopleontheonehand,andformonksandnovicesontheother.

Fromanotherstandpoint,therearethree:thosedealingwithbodilyaction,thosedealingwithspeech,andthosedealingwiththemind.

Fromanotherstandpoint,therearetwo:primaryvirtues(ādi-brahma-cariya-sikkhā),i.e.thefivebasicpreceptsthathavetobestudiedandobservedfirst,suchasthepreceptsagainsttakinglife;andthen,oncethesearemastered,thenextlevel:mannerlybehavior(abhisamācāra)dealingwithpersonalconductinsuchareasashavingone’smeals,etc.

Fromstillanotherstandpoint,therearetwosortsofvirtue:mundane(lokiya)andtranscendent(lokuttara).Transcendentvirtuescanbeeitherthelayvirtuesorthevirtuesformonks.Ifaperson,layorordained,hasattainedtruenormalcyofmind,hisorhervirtuesaretranscendent.Thevirtuesofapersonwhohasyettoattainthenormalcyofstream-entry,though—nomatterwhetherthatpersonisalaypersonoramonk,strictinobservingthepreceptsornot—aremerelymundane.Mundanevirtuesarebynatureinconstant,sometimespureandsometimesnot;somepeoplewhoobservethemgotoheaven,otherswhodogotohell.Thetranscendentvirtues,however,areconstantandleadstraighttonibbāna.Theyarevirtuesthatcanruleoutrebirthinthefourrealmsofdeprivation(apāya-bhūmi).

ThevirtuesofapersonwhohasreachedthetranscendentlevelarethegenuinevirtuestaughtbytheBuddha,whicharenoblerandmorevaluablethanallothervirtues.Themundanevirtues,eventhe227preceptsofamonk,arenomatchinqualityforthefiveoreightvirtuesofalaystream-enterer:That’showvaluablethetranscendentvirtuesare.Whyisitthatastream-enterer’svirtuesareconstant,whilethoseofordinaryrun-of-the-millpeoplearen’t?Becausestream-enterershaveshedself-identityviews(sakkāya-diṭṭhi)onceandforallthroughthepowerofdiscernment.Whatdoestheirdiscernmentcomefrom?Fromhaving


developedconcentration,makingthemindfirmtothepointwherediscernmentarisesandwashesself-identityviewsawayforgood.They’veseentheharmthatcomesfrombeingdeludedaboutthemindandbody,andcanrealizethatthesethingsaren’ttheself.They’veinvestigatedthebodyuntilthey’veseenthatit’snothingbutthefourphysicalproperties(dhātu),thattheydidn’tbringitwiththemwhentheycameandwon’ttakeitwiththemwhentheygo.Thustheyareabletoletitgo,withoutattachmentorfalseassumptions.

(a)Ifweviewthebodyasourown,webecomepossessiveofitandareunwillingtoexpenditinwaysthatareskillful.Wegetstuckonthelevelofphysicalpleasure—andthatpleasureiswhatkillsoffourmeritandskillfulness.Whenphysicalpainarises,thatpainiswhatkillsofftheskillfulnessweshouldattain.Thiscanbeclassedasaformofpāṇātipāta(takinglife):usingpleasureandpaintokilloffthemeritandskillfulnessthatlivingbeingsarelookingfor.Thisisoneaspectofself-identityviewthatstream-enterershaveabandoned.

(b)Adinnādāna:Stream-enterersdon’tclingtothebodyasbeingtheirown,becausethey’verealizedthatit’snothingbutacompoundofthefourphysicalproperties,thatthesepropertiesarepartandparceloftheworldandcan’tbetakenfromit.Asaresult,theydon’ttrytocheatorswindletheworldbylayingclaimtoitspropertiesasbeingtheirown,andinthiswaytheyabandonanotheraspectofself-identityview.

(c)Kāmesumicchācāra:Stream-enterershaveseentheharmthatcomesfromsensualpreoccupations—sights,sounds,smells,flavors,tactilesensations,andideas.Whateverisrighttoindulgein,theyindulgein;whateverisn’t,theydon’t.Thismeansthattheydon’tmisconductthemselveswithregardtosensualmatters.Thustheyabandonanotheraspectofself-identityview.

(d)Musāvāda:Stream-enterershaveseentheabsolutetruththatdoesn’tlie.Inotherwords,they’veseenthefournobletruthsandsohaveabandonedanotheraspectofself-identityview.

(e)Surāmeraya:Stream-enterersarenotintoxicatedorheedlesswithregardtosights,sounds,smells,flavors,tactilesensations,orideas.Thustheyabandonanotheraspectofself-identityview.

Thisiscalledvirtueonthelevelofdiscernment.Oncethislevelisreached,themorecommonformsofvirtuebecomeconstantandlasting,becauseself-identityviewhasbeenshedthroughthepowerofdiscernment.Asforsīlabbata-parāmāsa(“groping”withregardtohabitsandpractices),stream-enterersnolongergropeintheirbehavior,becausethey’veseenforsurethatit’sright.Andasforvicikicchā(uncertainty),they’veabandonedalldoubtsconcerningthevalueoftheirdiscernment,theirwayoflife,andtheirpathofpractice:Theynolongerwonderastowhetherthey’rerightorwrong.Oncetheycandothis,theysetthemselves


apartfrommundanevirtues.Mundanevirtuesareinconstantbecausetheylackdiscernment.Whydotheylackdiscernment?Becausewedon’tpracticeconcentrationintheheart,andsowetakestubbornpossessionofthebody,latchingontoitandwronglyassumingittobetheself,tothepointwhereeventheslightesttouchfrommosquitoesorhorseflies,sunorrain,cancauseourgoodnesstowitheranddie.

Transcendentvirtuesarethussupreme;mundanevirtuesarenotyetlasting.Astowhethervirtuewillbetranscendentormundane,thematterliesentirelywiththeheart.

Adull-wittedheart,lackingdiscernment,latchesontothebody,butonceitdies,itdoesn’tgettoeatthemeatorsitontheskin.It’llchokeonthebones.Lackingtraining,itliessunkinpain.Butatrainedheartgivesrisetodiscernment,letsgoofthebody,discardsitatdeathwithoutregret.Havingseenthetruth,it’scallednoble,supreme.

Thisendsthediscussionofthethirdtopic.

4.Toanswerthefourthquestion—”Whatistheessenceofvirtue?”—wefirsthavetodistinguishtheessenceofvirtue,theintentiontoabstain(cetanā-virati),fromtheexpressionsofvirtue,whichareofthreekinds:sampatta-virati,samādānaviratiandsamuchheda-virati.Thesethreearecalledexpressionsofvirtuebecausetheyfollowontheprecepts.

Sampatta-viratimeanstorestrainone’sbehavioronone’sown,withouttakingaspokenvow—forexample,goingoutintothewideopenfieldsorintotheforestandseeingananimalthatwouldbegoodtokill,butnotkillingit,forfearofthedoingevil;orseeinganotherperson’sbelongingsthatwouldbegoodtotake,butnottakingthem,forfearofdoingevil.

Samādāna-viratimeanstotakethepreceptsasaspokenvow—eitheronone’sownorrepeatingthemafteranotherperson—andthenbeingcarefulnottoviolatethem.

Samuccheda-viratimeanstokeepone’spreceptspureandunblemished,regardlessofwhetherornotonehastakenthemasvows.

Fortheseexpressionsofvirtuetobepureorimpuredependsonanumberofminorfactorsarisingfromtheexerciseofthought,word,anddeedthateitherrun


countertotheseexpressions(thusblemishingthem)orarecarefultofollowthem(thuskeepingthempure).

Asfortheessenceofvirtue—”essence”heremeaningthechiefagentordeterminingfactor—theessenceistheheartthatwillstoabstainfromharminthought,word,ordeed—thefiveformsofharm,theeight,theten,orwhat-have-you—andismindfultokeepthemindincheckinastateofnormalcy.Thustherearetwokindsofvirtue:purevirtue,i.e.,spotlessnessinthought,word,anddeed;andblemishedvirtue,i.e.,virtuetornintopiecesorcutintoholes.Forexample,toobservetwopreceptsbuttobreakthreethatcomeinsuccession,isvirtuetornintopieces.Ifthepreceptsthatarebrokendon’tcomeinsuccession,thisiscalledstainedvirtueorvirtuecutintoholes.

Thisishowtodevelopabadcharacter.Peopleofbadcharacterdohavevirtue,buttheydon’ttakecareofit.Theydon’tmaketheefforttomaintainthepreceptsintheirthoughts,words,anddeeds,andsoletevilcomeflowinginthroughthem.Stainedvirtue,tornvirtue,andvirtuecutintoholes:Eventhoughtheseareclassedasevil,they’restillbetterthanhavingnovirtueatall.Tohavetornvirtueisbetterthanhavingnovirtuetotear,justaswearingtornclothesisbetterthanwearingnoclothesatall.Everyonebornhasvirtuebuiltintothem;theonlyexceptionsarethosewhohavedied.

Ifthisisthecase,whydowehavetoobserveprecepts?Toobservepreceptsmeansthatwetakethevirtuewealreadyhaveandcleanseit,notthatwegogatheringthevirtuesthatgrowonmonksandnovices.

We’vealreadyseenthatvirtuemeansamindwithsoundintentions;blemishedvirtuemeansamindwithunsoundintentions.Thisisenoughtoshowthatallofusintheworldhavevirtue,becausewhodoesn’thaveamind?Evencrazypeoplehaveminds.Theonlypersonwithoutamindisacorpse.Anyandeveryhumanbeingwhobreathesinandouthasvirtue,theonlydifferencebeingwhetherornotthatvirtueispure.AstheBuddhasaidtohisfollowers,

cetanāhaṁbhikkhavekammaṁvadāmiItellyou,monks,thatintentionistheaction.

Anevilintentionblemishesvirtue.Agoodintentiontoabandonevilhelpskeepitpure.Thisendsthediscussionofthefourthtopic.

5.Thefifthquestion—”Whatisneededforvirtuetobemaintained?”—canbeansweredasfollows:Virtueheremeanspurityofvirtue.Forpuritytobefirmandlastingdependsonthesupportofcausalfactors,justasanewbornchilddependsonthesupportofitsparentstosurviveandgrow.Ifitsparentsfeeditplentyoffood,itwillescapefromthedangersofmalnutritionandgrowtobehealthyandstrong;iftheyunderfeedit,it’llbecomethinandfrail.Inthesameway,forvirtue


tobemaintaineddependsonourbeingmindfulandalert:Thesetwoqualitiesaretheguardiansofpurity.Atthesametime,wehavetonourishvirtueandgiveitfood.Ifitisn’tfed,it’llwitherawayanddie.Evenifithasmindfulnessandalertnesswatchingoverit,itcannevergrowplump,justasachildwhohasparentsbutisn’tfedissuretowasteandwitheraway.Forvirtuetogrowstrongrequiresfood,andthefoodofvirtueis:

a.mettā—goodwill,loveforoneselfandallothers,hopingthatalllivingbeingswillbehappy;

b.karuṇā—compassionforoneselfandothers,wantingusalltoescapefromsuffering;

c.muditā—empatheticjoy,ungrudgingdelightinthegoodnessofalllivingbeings;

d.upekkhā—equanimity,lettinggointhosecaseswhereweshouldremainindifferent,beingunruffled—neitherpleasednorupset—wherewearenolongerabletobeofhelp,aswhenseeinganexecutionerbeheadingacriminalwhohasbrokenthelaw.

Thesefoursublimeattitudesarethefoodofvirtue.

Mindfulnessisthefather,alertness,themother,andthe“immeasurables”arethefood.

Whoevercandothiswillhavevirtuesthatarefatandstrong.Inotherwords,whengoodwill,compassion,empatheticjoy,andequanimityareexpressedinthought,word,anddeed,thenvirtuewillbefirmandlastingandwillheadstraighttowardnibbāna.Thistranslatesasfatvirtues,plumpvirtues,richvirtues,thevirtuestaughtbytheBuddhaGotama.Whoevercan’tdothiswillendupwithpoorvirtues,sicklyvirtues,orphanedvirtues,withered-and-wasting-awayvirtues.

Tohavevirtueistohavecharacter,tohavecharacteristohavewealth,tohavewealthistobehappy;thehappinessofvirtueissomethingsupreme.

Virtueisanadornmentthatcanbewornbypeopleofeveryvariety.Youngandoldalikeareattractivewhenwearingit,fornomatterwhowearsit,itneverlooksincongruousorout-of-place,unlikeexternalornaments.Externalornamentslookgoodonlyintherightcircumstances,butvirtuecanbewornatalltimes.Whoevercanmaintainvirtuewillescapefromdangerandanimosityinthislifeandthenext.Forthisreason,peopleofdiscernmentarecarefulto


safeguardtheirvirtue.Peoplewithoutdiscernmentgolookingforchains:goldenchainsforsnaringtheirwrists,ankles,necks,andearlobes.Eveniftheywatchafterthemcarefullyandwearthemonlyontherightoccasions,theystillcan’tescapefromharm—aswhenathiefripsoffthechains,tearingtheirears,scrapingtheskinfromtheirarmsandlegs.Consider,then,justhowmuchgoodcomesfromexternaladornment.

Asforvirtue,whenitencirclesourthoughts,encirclesourwords,andencirclesourdeeds,whocandestroyit,whatthiefcanstealit,whatfirescanburnitaway?Afterwedie,we’llenjoyourselvesinheaven,asguaranteedbytheverse,

sīlenasugatiṁyantisīlenabhoga-sampadāsīlenanibbutiṁyanti

Theattainmentofheaven,wealthandnibbānaalldependonvirtue.sīlaṁlokeanuttaraṁ

Virtueisunexcelledintheworld.candanādinaṁgandhānaṁsīla-gandhoanuttaro

Amongallscents,suchassandalwood,thescentofvirtueissupreme.sīlorahadoakuddamo

Virtueislikealimpidpool.sukhaṁyāvajarāsīlaṁ

Virtuebringshappinesstotheendofoldage.sīlaṁyāvajarāsādhu

Virtueisgoodtotheendofoldage.

Thusallwhoaspiretogoodnessthatislimpidandpureshouldbediligentinnourishingtheirvirtuestothefullwiththefoursublimeattitudes.Havingdonethis,whoeverthenaspirestothemiddlepartofthepath—concentration—willattainquickresults.

Thisendsthediscussionofthefifthtopic.


Concentration:Questions&Answers

1.Howdoesonegoaboutpracticingconcentration?2.Whatbenefitscomefrompracticingit?3.Howmanykindsofconcentrationarethere?4.Whatisneededforconcentrationtobemaintained?5.Whatistheessenceofconcentration?

1.Thefirstquestion—”Howdoesonegoaboutpracticingconcentration?”—canbeansweredasfollows:Thefirststepistokneeldownwithyourhandspalm-to-palminfrontofyourheart,andsincerelypayrespecttotheTripleGem,sayingasfollows:

Arahaṁsammā-sambuddhobhagavāBuddhaṁbhagavantaṁabhivādemi(bowdown)SvākkhātobhagavatādhammoDhammaṁnamassāmi(bowdown)Supaṭipannobhagavatosāvaka-saṅghoSaṅghaṁnamāmi(bowdown)

Thenshowingrespectwithyourthoughts,words,anddeeds,payhomagetotheBuddha:

Namotassabhagavatoarahatosammā-sambuddhassa(threetimes)

AndthentakerefugeintheTripleGem:

BuddhaṁsaraṇaṁgacchāmiDhammaṁsaraṇaṁgacchāmiSaṅghaṁsaraṇaṁgacchāmiDutiyampiBuddhaṁsaraṇaṁgacchāmiDutiyampiDhammaṁsaraṇaṁgacchāmiDutiyampiSaṅghaṁsaraṇaṁgacchāmiTatiyampiBuddhaṁsaraṇaṁgacchāmiTatiyampiDhammaṁsaraṇaṁgacchāmiTatiyampiSaṅghaṁsaraṇaṁgacchāmi

Makethefollowingresolution:“ItakerefugeintheBuddha,thePureOne,completelyfreefromdefilement;andinhisDhamma—doctrine,practice,andattainment;andintheSaṅgha,thefourlevelsofhisnobledisciples,fromnowuntiltheendofmylife.”Thenformulatetheintentiontoobservethefive,eight,ortenprecepts—accordingtohowmanyyouarenormallyabletoobserve—


expressingtheminasinglevow.Forthoseobservingthefiveprecepts:

Imānipañcasikkhāpadānisamādiyāmi(threetimes)Forthoseobservingtheeightprecepts:Imāniaṭṭhasikkhāpadānisamādiyāmi(threetimes)Forthoseobservingthetenprecepts:Imānidasasikkhāpadānisamādiyāmi(threetimes)Forthoseobservingthe227precepts:Parisuddhoahaṁbhanteparisuddhotimaṁbuddhodhammosaṅghodhāretu

Nowthatyouhaveprofessedthepurityofyourthoughts,words,anddeedstowardthequalitiesoftheBuddha,Dhamma,andSaṅgha,bowdownthreetimesandsitdown.Placeyourhandspalm-to-palminfrontofyourheart,steadyyourthoughts,anddevelopthefoursublimeattitudes:goodwill,compassion,appreciation,andequanimity.Tospreadthesethoughtstoalllivingbeingswithoutdistinctioniscalledtheimmeasurablesublimeattitude.AshortpreliminaryPaliformulaforthosewhohavetroublememorizingis:

“Mettā”—thoughtsofgoodwill(goodwillandbenevolenceforoneselfandothers,hopingfortheirwelfare),

“Karuṇā”—thoughtsofcompassion(foroneselfandothers),“Muditā”—thoughtsofappreciation(takingdelightinone’sowngoodnessand

thatofothers),“Upekkhā”—thoughtsofequanimity(imperturbabilitywithregardtothose

thingsthatshouldbeletgo).

Thisfinished,sitinahalf-lotusposition,rightlegontopoftheleft,yourhandsplacedpalm-uponyourlap,righthandontopoftheleft.Keepyourbodystraightandyourmind,firmandunwavering,onthetaskbeforeyou.Raiseyourhandsinrespect,palm-to-palminfrontoftheheart,andthinkofthequalitiesoftheBuddha,Dhamma,andSaṅgha:buddhomenātho,dhammomenātho,saṅghomenātho(TheBuddha,Dhamma,andSaṅghaaremymainstay).Thenrepeat,buddhobuddho,dhammodhammo,saṅghosaṅgho.Returnyourhandstoyourlap,andrepeatoneword—buddho—overandoverinyourmind,atthesametimefocusingonyourin-and-outbreathuntilyourmindsettlesdownintooneness.

Thesearethebeginningstepsinpracticingconcentration.Ifyourpersistencedoesn’tgoslack,thedesiredresultswillappearinyourheart.Forpeoplewhoarereallyintent,evenjustthisisenoughtostartseeingresults.Thosewhodon’tseeresultseitheraren’tintentonwhatthey’redoingor,iftheyareintent,aren’tdoingitright.Ifyou’reintentandyoudoitright,you’resuretoreaprewardsin


proportiontothestrengthofyourpersistence.Thisendsthediscussionofthefirsttopic.

2.Toanswerthesecondquestion—“Whatbenefitscomefrompracticingconcentration?”—Apersonwhopracticesconcentrationbenefitsinthefollowingways:

a.Theheartofapersonwhopracticesconcentrationisradiant,steady,andfearless.Whateverprojectssuchapersonmaycontemplatecansucceedbecausethemindhasasolidfootingforitsthinking.Whateverworldlyworksuchapersonmayundertakewillyieldresultsthataresubstantial,worthwhile,andlonglasting.

b.WhoeverhastrainedthemindtobesteadyandfirminconcentrationwillbesolidfromthestandpointbothoftheworldandoftheDhamma.Asolidheartcanbecomparedtoaslabofrock:Nomatterwhetherthewindblows,therainfallsorthesunshines,rockdoesn’twaverorflinch.Toputitbriefly:theeightchains,i.e.,theeightwaysoftheworld(lokadhamma)—gainandloss,statusandlossofstatus,praiseandcriticism,pleasureandpain—can’tshackletheheartofapersonwhohasconcentration.Thefiveweevils,i.e.,thefivehindrances(nīvaraṇa)—sensualdesires,illwill,drowsiness,restlessness,anduncertainty—can’tboreintosuchaperson’sheart.

c.Aheartmadefirminconcentrationislikeatreewithsolidheartwood—Indianrosewoodorteak—which,onceithasdied,isofusetopeopleofingenuity.Thegoodnessofpeoplewhohavetrainedtheirheartsinconcentrationcanbeofsubstantialuse,evenafterthey’vedied,bothtothemselvesandtothosesurviving,anexamplebeingtheBuddhawho—eventhoughhehasnibbāna-ed—hassetanexamplethatpeoplestillfollowtoday.Apersonwhopracticesconcentrationislikesomeonewithahomeandfamily;apersonwithoutconcentrationislikeavagrantwithnoplacetosleep:Eventhoughhemayhavebelongings,hehasnowheretokeepthem.

Apersonwithamindmadefirminconcentration,though,hasaplaceforhisbelongings.Inotherwords,allmajorandminoractsofmeritandskillfulnesscometogetherinamindthathasconcentration.Apersonwithoutconcentrationislikeasoftwoodtreewithahollowtrunk:Poisonousanimals,likecobrasorcrocodilebirds,willcomeandmaketheirnestsinthehollow,layingtheireggsandfillingthehollowwiththeirurineanddung.Whensuchatreedies,there’snouseforitasfirewood.Inthesameway,theheartofapersonwhohasn’tpracticedconcentrationisanestofdefilements—greed,aversion,anddelusion—whichcauseharmandpainforthebody.Whenthesepeopledie,theyareofnouseexceptasfoodforwormsorfuelforapyre.

d.Apersonwithoutconcentrationislikeaboatwithoutadockoratrain


withoutastation:Thepassengersareputtoallsortsofhardships.ConcentrationisnotsomethingexclusivetoBuddhism.Eveninmundane

activities,peopleuseconcentration.Nomatterwhatworkyoudo,ifyou’renotintentonit,youwon’tsucceed.Evenourordinaryeverydayexpressionsteachconcentration:“Setyourheartonagoal.”“Setyourmindonyourwork.”“Setyourselfupinbusiness.”Whoeverfollowsthissortofadviceisboundtosucceed.

Butapartfrommundaneactivities,whoevercomestoputtheBuddha’steachingsintopracticeissuretoperceivethegreatworthofconcentration.Tobebrief:Itformsthebasisfordiscernment,whichisthecentralprincipleinthecrafttaughtbytheBuddha,thecraftoftheheart.“Discernment”herereferstothewisdomandinsightthatcomeonlyfromtrainingtheheart.Peoplewhohaven’tpracticedconcentration—evenifthey’reingenious—can’treallybeclassedasdiscerning.Theiringenuityisnothingmorethanrestlessdistraction—anexamplebeingthepersonwhothinkstothepointwherehisnervesbreakdown,whichgoestoshowthathisthoughtshavenoplacetorest.Theyrunloose,withnoconcentration.

PeoplewithresponsibilitiesontheleveloftheworldoroftheDhammashouldtraintheirheartsandmindstobeconcentrated.Thenwhenthetimecomestothink,theycanputtheirthinkingtowork.Whenthetimeispast,theycanputtheirthinkingawayinconcentration.Inotherwords,theyhaveasenseoftimeandplace,ofwhenandwheretothink.Peoplewithoutconcentration,whohaven’tdevelopedthissense,canwearouttheirminds;andwhentheirmindsarewornout,everythingbreaksdown.Eventhoughtheymayhavetheenergytospeakandact,yetiftheirmindsareexhausted,theycan’taccomplishtheirpurpose.Mostofususeourmindswithoutcaringforthem.Morning,noon,andnight;sitting,standing,walking,andlyingdown,wedon’trestforamoment.We’relikeamanwhodrivesacaroraboat:Ifhedoesn’tletitrest,he’sheadedfortrouble.Theboatmayrustoutorsink,puttingallthatirontowaste,andwhenthishappens,he’sinforadifficulttime.Whenaperson’smindhasn’tbeendevelopedinconcentration,itcancreatedifficultiesforitsowner’sbody,aswellasforthebodiesofothers.

ThustheBuddhasawthatconcentrationcanbeofvalueontheleveloftheworldandontheleveloftheDhamma,whichiswhyhetaughtitinvariouswaystothepeopleoftheworld.Butsomepeoplearedeaf,i.e.,theycan’tunderstandwhatconcentrationisabout;orelsethey’reblind,i.e.,theycan’tstandtolookattheexampleofthosewhopractice,andsotheybecomedetractorsandfaultfinders,bearingillwilltowardthosewhopractice.

Thoseofuswhohopetosecureourselves—oneithertheleveloftheworldortheleveloftheDhamma—shouldthusgivefirmsupporttothemessageoftheBuddha.Weshouldn’tclaimtobehisfollowerssimplybecausewe’vebeen


ordainedinhisorderorhavestudiedhisteachings,withoutputtingthoseteachingsintopractice.Ifweletourselvesbeparasiteslikethis,we’lldonothingbutcauseBuddhismtodegenerate.

Thuspeoplewhotraintheirmindstoattainconcentrationareofusetothemselvesandtoothers;peoplewhodon’ttraintheirmindstoattainconcentrationwillcauseharmtothemselvesandtoothers.Toattainconcentrationislikehavingastrategicfortresswithagoodvantagepoint:Ifenemiescomefromwithinorwithout,you’llbeabletoseethemintime.Thediscernmentthatcomesfromconcentrationwillbetheweaponenablingyoutowagewaranddestroydefilement.Whateverisworthwhile,youwillkeepinyourheart.Whateverisharmful,youwillthrowout.Thediscernmentthatcomesfromconcentrationwillenableyoutotellwhichiswhich.

These,then,arethebenefitsreapedbythosewhopracticeconcentration,andthedrawbackssufferedbythosewhodon’t.

Thisendsthediscussionofthesecondtopic.

3.Toanswerthethirdquestion:a.Therearetwokindsofconcentration,general(sādharaṇa)andexclusive

(asādharaṇa).Generalconcentrationreferstothetypeofmentaltrainingfoundthroughouttheworldandnotrestrictedtoanyparticularreligion,Buddhism,Christianity,Islam,orHinduism.Allofthesereligionsarebasedonconcentration,whichcanthusbecalled“generalconcentration.”ExclusiveconcentrationisatypeofconcentrationspecificallyBuddhistandnotsharedbyotherreligions.Whenpracticed,itgivesrisetothetranscendentstates:thepaths,theirfruitions,andnibbāna.Thusitcanbecalled“exclusiveconcentration.”

Generalandexclusive,thoughcanbeunderstoodinstillanothersense:Generalconcentrationmeansconcentrationthatcanbefocusedonanyofyourpostures—sitting,standing,walking,orlyingdown.Exclusiveconcentrationhasnothingtodowithyourposture,butisdoneexclusivelyintheheart:Youfocusattentionsolelyonthein-and-outbreath,withoutgettinginvolvedinactionsorspeech;yourattentionisdirectedsolelytotheactivitiesofthemind.

b.Withregardtoitslevels,therearethreekindsofconcentration:momentary(khaṇika),threshold(upacāra),andfixed(appanā).

Momentaryconcentrationcanarisewhenyou’reintentonyourworkorwhenyouseeavisualobject,hearasound,smellanaroma,tasteaflavor,whenthebodycomesintocontactwithatactilesensation,oramentalnotionarisestothemind—aswhenyoubecomefirminyourrepetitionofbuddho.Whenthemindbecomesstillforamomentunderconditionslikethese,thisisclassedasmomentaryconcentration.Momentaryconcentrationislikeapersondivingdownintoapondandthenclimbingupontothebankwhenheresurfaces.


Thresholdconcentration:Whenyoupracticemindfulnessimmersedinthebody(kāyagatāsati),mentallyscrutinizingthepartsofthebodyuntilyouarestruckbythefactthattheyarefilthyandrepulsive,simplycompoundsofthefourphysicalpropertiesofearth,water,fire,andwind:Thinkinginthiswayistermedvitakka,ordirectedthought;toknowinthiswayistermedvicāra,orevaluation.Themindwillthencometoahalt,stillandateaseforashortperiod,andthenwithdraw,likeapersonwhodivesdownintoapond,resurfaces,andthenswimsaroundforawhilebeforeclimbingupontothebank.Thisiscalledthresholdconcentrationbecauseitcomesonthevergeoffixedpenetration.

Fixedpenetration:Themindissteadyandfirmlyconcentrated—payingnoattentionatalltosights,sounds,smells,tastes,ortactilesensations—beingcompletelyabsorbedinasinglementalnotion.Ittakesshelterinasubtlepreoccupation(ārammaṇa),andsoisabletohideawayfromthefivehindrances,althoughitcan’tyetkillthemoffabsolutely.Evenso,thisisstilltermedfixedpenetrationbecauseitcanbeenteredforlongperiodsoftime,likeapersonwhodivesdowntothebottomofapond,resurfaces,andthenswimsaroundinallfourdirections,i.e.,thefourlevelsofjhāna.

Allthreeoftheselevelsofconcentrationareclassedasgeneral.They’repracticedallovertheworld.TheonlyformofconcentrationparticulartoBuddhismistranscendentconcentration.Viewedfromthisstandpoint,theformsofconcentrationareonlytwo:mundaneandtranscendent.Mundaneconcentrationisfurtherdividedintotwosorts:thatwhichisaccompaniedbythehindrances,andthatwhichisaccompaniedbythediscernmentofliberatinginsight(vipassanā).Transcendentconcentrationisalsodividedintotwosorts:thatwhichhasabandonedthefivelowerfetters(saṅyojana)butisstillaccompaniedbyanumberofthehindrances;andthatwhichisaccompaniedbytherealizationofliberatinginsight,eradicatingallthehindrances.

Thethreelevelsofconcentration(momentary,threshold,andfixed)formthebasisofdiscernment.Bothmundaneandtranscendentdiscernmenthavetodependononeoranotherofthesethreelevelsofconcentration,butconcentrationisnotwhatconstitutesAwakening.Awakeningisaccomplishedbydiscernment.Ifdiscernmentislacking,noamountofconcentration,howevergreat,canleadtoAwakening.

Onceyouhaveattainedconcentration,discernmentcanariseindependenceononeoftwofactors:anexperiencedfriendmakesasuggestionthatsparksarealizationoftheopeningleadingontodiscernment;orexternalevents—sights,sounds,smells,tastes,ortactilesensations—strikethemind,whichstirsforamomentandsetsouttoscrutinizethem(thisiscalledvitakkaandvicāra)soastoferretoutanunderstandinginlinewiththeirtruth.Ifyouseethatanyofthesetwokindsofeventsgivebeneficialresults,thenfixyourattentiononthemandkeepafterthem,usingthepowerofyourdiscernmentandingenuitytogaintrue


insightintotheirnature.Butifyouseethatyourdiscernmentisstillnomatchforthem,focusbackontheoriginalobjectofyourconcentration.Ifyoufocusbackandforthinthismanner,you’llgiverisetoliberatinginsight;andonceyou’vegivenrisetoliberatinginsight,youwillattaintranscendentdiscernment,theunderstandingthatwillenableyoutoabandononceandforallyourself-identityviews.

Transcendentconcentrationderivesitsnamefromthediscernmentitgivesriseto:ThediscernmentitselfiswhatconstitutesAwakening.ButfordiscernmenttobeeffectiveinlinewiththeaimsoftheBuddha’steachings,itrequirestheback-upandsupportofconcentration.

Thisendsthediscussionofthethirdtopic.

4.Thefourthquestion—”Whatisneededforconcentrationtobemaintained?”—canbeansweredasfollows:Concentrationmeansforthemindtobefirmlyintentonasinglepreoccupation,butforthemindtobefirm,itneedsafootingtoholdonto.Ingeneral,ifyourmindlacksasolidfooting,nothingyouattemptwillsucceed.Justasthebodyneedsashelterasabasisforitswell-being,andspeechneedsalistenerasabasisforbeingeffective,inasimilarway,themind—ifit’stobecometrainedandfirminconcentration—needsakammaṭṭhāna:anassignmentorexercise.Akammaṭṭhānaislikemedicineorfood.Toknowthethemeofyourexerciseisenoughtostartgettingresultsinyourpracticeofconcentration.

Herewe’llfirstdividetheexercisesintotwocategories:externalandinternal.Externalexercisesdealwithsights,sounds,smells,tastes,tactilesensations,andideas;theinternalexercisesdealwiththefiveaggregates(khandha):physicalphenomena(rūpa),feelings(vedanā),labels(saññā),mentalfabrications(saṅkhāra),andconsciousness(viññāṇa).Ifyou’realertanddiscerning,bothcategories—externalaswellasinternal—areenoughtoachieveconcentrationunlessyouneglecttotreatthemasexercises.Ifyouattendtothem,theyareallyouneedtoattainconcentration.Butbeginners,whosepowersofdiscernmentarestillweak,shouldstartfirstwiththeinternalexercises.Startoutbystudyingthebody—”physiologyfromtheinside”—byscrutinizingthefourpropertiesofearth,water,fire,andwind.Peoplewhosepowersofdiscernmenthavebeensufficientlydevelopedcanthengiverisetoconcentrationusinganyofthethemesofmeditation,whetherinternalorexternal.

Theinternalexercisesshouldbedoneasfollows:Focusonthepropertiesofearth,water,fire,andwindthatappearinthebody.Don’tletyourthoughtswanderoutside.Focusexclusivelyonyourownbodyandmind,fixingyourattentionfirstonfiveexamplesoftheearthproperty:kesā—hairofthehead;lomā—hairofthebody;nakhā—nails;dantā—teeth;taco—skin,whichwrapsupthebodyandbones.Scrutinizethesefivepartsuntilyouseethattheyare


unattractive,filthy,andrepulsive,eitherwithregardtowheretheycomefrom,wheretheyare,theircolor,theirshape,ortheirsmell.

If,afterfocusingyourthoughtsinthisway,yourminddoesn’tbecomestill,goontoscrutinizefiveexamplesofthewaterproperty:pittaṁ—gall,bitterandgreen;semhaṁ—phlegm,whichpreventsthesmellofdigestingfoodfromrisingtothemouth;pubbo—pus,decayedanddecomposing,whichcomesfromwounds;lohitaṁ—bloodandlymph,whichpermeatethroughoutthebody;sedo—sweat,whichisexudedwheneverthebodyisheated.Scrutinizethesethingsuntilyouseethat—withregardtoorigin,location,color,smellandtheabove-mentionedaspects—theyarerepulsiveenoughtomakeyourskincrawl.Focusonthemuntilyou’reconvincedthatthat’showtheyreallyare,andthemindshouldsettledownandbestill.

Ifitdoesn’t,goontoexaminefouraspectsofthefireproperty:theheatthatkeepsthebodywarm;theheatthatinflamesthebody,makingitfeverishandrestless;theheatthatdigestsfood,distillingthenutritiveessencesoastosenditthroughoutthebody(ofthefoodweeat,onepartisburnedawaybythefiresofdigestion,onepartbecomesrefuse,onepartfeedsourparasites,andtheremainingpartnourishesthebody);theheatthatagesthebodyandwastesitaway.Considerthesefouraspectsofthefirepropertyuntilyouseethemintermsofthreecharacteristics,i.e.,thattheyareinconstant(aniccaṁ),stressful(dukkhaṁ),andnot-self(anattā).

Iftheminddoesn’tsettledown,goontoconsiderthesixaspectsofthewindproperty:theup-goingbreathsensations,thedown-goingbreathsensations,thebreathsensationsinthestomach,thebreathsensationsintheintestines,thebreathsensationsflowingthroughouttheentirebody,andthein-and-outbreath.Examinethewindpropertyfromtheviewpointofanyoneofthethreecharacteristics,asinconstant,stressful,ornot-self.Iftheminddoesn’tdevelopasenseofdismayanddetachment,gatherallfourpropertiestogether—earth,water,fireandwind—andconsiderthemasasinglewhole:aphysicalphenomenon.That’salltheyare,justphysicalphenomena.There’snothingofanysubstanceorlastingworthtothematall.

Ifthisdoesn’tleadtoasenseofdismay,goontoconsidermentalphenomena(nāma),whichareformless:vedanā—theexperiencingoffeelingsandmoods,likesanddislikes;saññā—labels,names,perceptions;saṅkhāra—mentalfabrications;andviññāṇa—consciousness.

Onceyouunderstandwhatthesetermsreferto,scrutinizethefeelingsthatappearinyourownbodyandmind.Inotherwords,observethementalstatesthatexperiencemoodsandfeelings,toseeatwhichmomentstherearefeelingsofpleasure,pain,orneitherpleasurenorpain.Beawarethat,“RightnowI’mexperiencingpleasure,”“RightnowI’mexperiencingpain,”“RightnowI’m


experiencingafeelingthat’sneitherpleasurenorpain.”Beconstantlyawareofthesethreealternatives(thefeelingthat’sneitherpleasurenorpaindoesn’tlastforverylong).Ifyou’rereallymindfulandobservant,you’llcometoseethatallthreeofthesefeelingsare,withoutexception,inconstant,stressful,andnot-self;neitherlongnorlasting,alwaysshiftingandchangingoutofnecessity:sometimespleasure,sometimespain,sometimesneutral,sometimesalot,sometimesalittle,neversatisfyingyourwantsordesires.Onceyouseethis,letgoofthem.Don’tfastenontothem.Fixyourmindonasinglepreoccupation.

Ifyourmindstillisn’tfirm,though,scrutinizementallabelsnext.What,atthemoment,areyourthoughtsalludingto:thingspast,present,orfuture?Goodorbad?Keepyourawarenessrightwiththebodyandmind.Ifyouhappentobelabelingoralludingtoafeelingofpleasure,beawareofthepleasure.Ifpain,beawareofthepain.Focusonwhateveryou’relabelinginthepresent,toseewhichwilldisappearfirst:yourawarenessortheactoflabeling.Beforelong,you’llseethattheactoflabelingisinconstant,stressful,andnot-self.Whenyouseethis,letgooflabelsandallusions.Don’tfastenontothem.Fixyourmindonasinglepreoccupation.

Ifyourmindstillisn’tfirm,goontoscrutinizementalfabrications:Whatissuesareyourthoughtsfabricatingatthemoment:pastorfuture?Areyourthoughtsrunninginagooddirectionorbad?Aboutissuesoutsidethebodyandmind,orinside?Leadingtopeaceofmindortorestlessness?Makeyourselfconstantlyalert,andonceyou’reawareoftheactofmentalfabrication,you’llseethatallthinkingisinconstant,stressful,andnot-self.Focusyourthoughtsdownonthebodyandmind,andthenletgoofallaspectsofthinking,fixingyourattentiononasinglepreoccupation.

Ifthemindstilldoesn’tsettledown,though,scrutinizeconsciousnessnext:What,atthemoment,areyoucognizantof—thingswithinorwithout?Past,present,orfuture?Goodorbad?Worthwhileorworthless?Makeyourselfconstantlyself-aware.Onceyourmindfulnessandalertnessareconstant,you’llseeimmediatelythatallactsofconsciousnessarefleeting,stressful,andnot-self.Thenfocusontheabsolutepresent,beingawareofthebodyandmind.Whateverappearsinthebody,focusonit.Whateverappearsinthemind,focusonjustwhatappears.Keepyourattentionfixeduntilthemindbecomesfirm,steady,andstillinasinglepreoccupation—eitherasmomentaryconcentration,thresholdconcentration,orfixedpenetration—soastoformabasisforliberatinginsight.

Thusforconcentrationorsteadinessofmindtoariseinafullydevelopedformandtobefirmlymaintaineddependsonthesortofinternalexercisesmentionedhere,dealingwiththebody,feelings,labels,mentalfabrications,andactsofconsciousness.Thesearethefoodsofconcentration.Thefourframesofreference(satipaṭṭhāna)areitsguardiannurses.Whoeverwantshisorherconcentrationtobestrongshouldnourishitwellwiththisfood.Oncethemindhasbeenproperly


nourishedandputintoshape,itcanthenbeputtoeffectiveuse.Thisendsthediscussionofthefourthtopic.

5.Thefifthquestion—-”Whatistheessenceofconcentration?”—canbeansweredasfollows:Concentrationmeansforthemindtobefirmlyintent.Tobefirmlyintentcanmeaneither(a)intentonamentalproporpreoccupation,whichistermedappanājhāna,fixedabsorption;or(b)intentexclusivelyontheminditself,whichistermedappanācitta,thefixedmind.Themindthat’sintentformstheessenceofconcentration.

Ifweweretoputthisanotherway,wecouldmakeadistinctionbetweencetanāsamādhi,concentrationintentonconcentration,andcetanā-viratisamādhi,concentrationintentonabstinence.Incetanāsamādhi,themindhascutitselfofffromexternalpreoccupationsthroughthepowerofconcentration.Incetanā-viratisamādhi,themindissetonfindingatechniqueforlettinggoofallpreoccupations,bothwithinandwithout.Cetanāsamādhimeanstobefocuseddirectlyonthemind.Inotherwords,theminddoesn’tthinkofusinganyotherwaytostraightenitselfout.Simplyfocusingdownisenoughtorepressthedefilements,becauseweallareboundtohavedefilementsintermixedinourminds,andtheverymindthathasdefilementscancurethemindofitsdefilements,withouthavingtolookforanyothermeans—justlikeusingheattocureheat,coldtocurecold,orwindtocurewind.

Forexample,supposeamanisslightlysingedbyasmallflame,butthenisburnedbyaglowingemberorlanternflame:Thepainfromthefirstburnwilldisappear.Orsupposeyoufeelalittlechillyandhavetowrapyourselfupinablanket:Ifyouthengetexposedtoabittercoldwinterwind,you’llfeelthattheslightchillyouhadearlierdidn’twarrantgettingwrappedupinablanketatall.Asforanexampleofwindcuringwind:Supposeapersonsuffersaslightdisorderoftheinternalwindelement,causinghimtoyawnorbelchalittlebit.Ifhethensuffersaviolentdisorderofthewindelement,causingcrampsinapartofhisbody,hisyawningorbelchingwillimmediatelydisappear.Inthesameway,themindcanusedefilementtosuppressdefilement.Thisiscalledcetanāsamādhi.Incetanā-viratisamādhi,though,themindhastosearchforstrategiesbothwithinandwithout,usingagoodpreoccupationtocureabadone,suchasmakingreferencetothetenthemesforrecollection(anussati).

Themindiswhatisintent;theintentmindformstheessenceofconcentration.Theterm“fixedmind”(appanācitta)referstothemindthatisresilient,firm,anduninfluencedbyitspreoccupations.Infixedpenetrationorfixedabsorption,though,themindisfirmlyimplantedinitspreoccupation,butisstillinbadstraitsbecauseitdoesn’tyetknowthetruenatureofthatpreoccupation.Itcan’tyetletitgo.Forthemindtoletgoofitspreoccupations,youhavetousediscernmenttokeepafterit,safeguardingitsothatitdoesn’t


moveinlinewiththem.Onlythenwillthemindbeonthevergeofpurity,inlinewiththestatement,“Themind,whendisciplinedbydiscernment,isfreedfromallmentaleffluents.”

Forthemindtoarriveatthesetwoformsofconcentration—whichwehavetermedcetanāsamādhiandcetanā-viratisamādhi—itmustfirstbedisciplinedbyvirtue.Concentrationthendisciplinesdiscernment;discernmentdisciplinesvirtue;discernmentdisciplinesconcentration;discernmentdisciplinesthemind.Onceweareabletofollowthroughwiththis,weareboundtoseethetrueessenceofconcentration.Mostofus,though,simplyusevirtuetodisciplineconcentration,andconcentrationtodisciplinediscernment,withoutusingdiscernmenttodisciplinethemind,whichiswhywegetattachedtoourownviewsandourownwayofdoingthings.Thisiscalledself-identityview(sakkāya-diṭṭhi),thewayofviewingthingsthatleadsustolatchontothemasbelongingtousorasbeingtheself.Wedon’tletgoandsogetstuckonvirtue,orstuckonconcentration,orinfatuatedwithourowndiscernment.Wearedrownedinafloodofviewsandopinions(diṭṭhiogha)simplybecausewedon’tknowwhatliesattheessenceofconcentration.

Tobeabletoknow,wehavetovaryourpracticeslightly,bycleansingvirtuesoastofosterconcentration,cleansingconcentrationsoastofosterdiscernment,cleansingdiscernmentsothatourviewsareright,andthenusingthatdiscernmenttocleansevirtueandconcentrationoncemore.Oncevirtueandconcentrationhavebeenmadepure,wedon’tneedtousediscernmenttocleansethemanyfurther.Wesimplypracticethemasamatterofcourse,andusediscernmenttocleansedirectlyatthemind.Theaspectsofvirtueandconcentrationthatareconnectedwithgropingathabitsandpracticeswilldisappear,leavingjustdiscernmentworkingatcleansingtheminduntilitissteadyandfirm—butnotfirminthepreoccupationsofconcentration,though;firminthepreoccupationsofdiscernment.

Ifweweretoclassifythemindatthisstage,itisappanācitta,thefixedmind.Asforconcentration,itismomentaryconcentration.Momentaryconcentrationisthebasisforthetempereddiscernmentofliberatinginsight.Themindcan’tstaylongwithanypreoccupations,foritisconstantlywipingthemout,likethebubblesformedbyrainonthesurfaceofalake:Assoonastheyappear,theyvanishflataway,likeaseawithoutthestrikingofwaves.Whendiscernmentistemperedthroughthepowerofafixedmind,thepreoccupationsofmomentaryconcentrationconstantlydisbandanddisappear,notlettingtheheartgetcaughtuponthem.Thisistermedrelease(vimutti):Themindisfreedfromallpreoccupations,amongthemtheeffluentsofsensuality,becoming,views,andunawareness.Itbecomesamindbeyondalleffluents.Thusitissaid,

khīṇājātivusitaṁbrahmacariyaṁ


kataṁkaranīyaṁnāparaṁitthattāyātipajānātīti

whichmeans,“Thenobledisciplediscernsthatbirthisended,theholylifecompleted,thetaskdone.Thereisnothingfurthertobedoneforthesakeofthisworld.”

Soultimately,whenthepracticeofconcentrationreachesthetrueessenceofthemind,discernmentisattained.

Thisendsthediscussionofthefifthtopic.

Theissuesdiscussedherepeopleofwisdomshouldchewoverwell.Chewthemupfinesotheydon’tstickinyourthroat.Iftheyaren’twellchewed,they’llhavenoflavor.Ifyouchewthemwell,you’llknowtheirtaste.Likeeating:Ifyouhavenoteeth,you’llwasteaway.Ifyoudon’tcrackopentheDhamma,you’llendupindoubtandwon’tgetoutandawayfromstress.Ifyoudon’tgetrelease,you’llonlygettoheaven.TheworthinessofourownactionsiswhatcountsbothintheDhammaandintheworld.Soinspectthisandyourself,thoroughly.

Withthis,TraininginVirtueiscompleted.



P a r t I I

TheCraftoftheHeartWhenIfirstbecameawareoftheconflictingviewsheldbypeoplewho

practice—andofhowill-informedtheyare—Ifeltinspiredbytheirdesiretolearnthetruth,butatthesametimedismayedovertheirviews:rightmixedwithwrong,somepeoplesayingthatthepathsandfruitionsleadingtonibbānastillexist,othersmaintainingthattheyhavepassedawayandcannolongerbeattained.Thislatterbeliefisaparticularcausefordismay,becauseadesireforthepathsandfruitionsleadingtonibbānaiswhathasledusalltosubmitourselvestothepracticeoftheBuddha’steachingsinthefirstplace.Ifwedon’thavesuchadesire,wearen’tlikelytobeespeciallysincereinourpractice;andifwearen’tsincere,ourpracticewillbeinvainasfarasthebenefitstheBuddhaintendedforusareconcerned,becausetheBuddha’ssolepurposeinteachingwastoliberatelivingbeingsfromsufferingandstress.Ifweweretowormourwayinasparasitesonhisreligion,itwouldruncountertohiscompassionateintentionstowardus.Ordinarily,eachandeveryoneofusaimsforwhatisgood,soweshouldtakeaninterestinwhateverfactorsmayleadtoreleasefromsufferingandstress.Don’tlettheBuddha’steachingpassyoubyinvain.

Byandlarge,fromwhatI’veseenofpeoplewhopractice,agreatmanyofthemtrainthemselvesinwaysthatmixrightwithwrong,andthensetthemselvesupasteachers,instructingtheirpupilsinlinewiththeirvarioustheoriesaboutjhāna,concentration,nibbāna,andthestreamleadingtoit.Thelowestlevelarethosewhogetsocaughtupwiththeirownviewsandopinionsthattheirteachingsturnintowrongviews—saying,forexample,thatwedon’thaveenoughmerittopractice,thatwe’vebeenborntoolateforthepathsandfruitionsleadingtonibbānaandsohavetogiveupourpractice.(Opinionsofthissortrunthegamutfromcrudetomiddlingtosubtle.)

Butnomatterwhatlevelapersonmayknow,ifhedoesn’tknowtheheartsandmindsofothers,he’llhavegreatdifficultyinmakinghisteachingseffectiveandbeneficial.Eventhoughhemayhavegoodintentions,ifhelacksknowledgeofthoseheisteaching,progresswillbedifficult.TheBuddha,wheneverhetaught,knewthecapabilitiesanddispositionsofhislisteners,andthelevelofteachingforwhichtheywereripe.Hethentailoredhisteachingstosuittheircondition,whichwaswhyhewasabletogetgoodresults.Eventhoughhehadalotofseedtosow,heplanteditonlywhereheknewitwouldbearfruit.Ifhesawthatthesoilwasbarrenortheclimateharsh,hewouldn’tplantanyseedatall.Butasforus,wehaveonlyafistfulofriceandyetwecastitalongamountain


spineorinthebellyofthesea,andsogeteithermeagerresultsornoneatall.Thusinthisbook,Ihaveincludedteachingsoneverylevel—elementary,

intermediate,andadvanced—sothatthereadercanconvenientlypickouttheteachingsappropriateforhisorherownlevelofattainment.

Inpracticingmeditation,ifyoudirectyourmindalongtherightpath,you’llseeresultsintheimmediatepresent.Atthesametime,ifyouleadyourselfastray,you’llreapharmintheimmediatepresentaswell.Forthemostpart,ifmeditatorslackthetrainingthatcomesfromassociatingwithgoodpeoplewhoaretrulyexpertandexperienced,theycanbecomedeludedorschizoidinavarietyofways.Howso?Bylettingthemselvesgetcarriedawaywiththesignsorvisionsthatappeartothem,tothepointwheretheylosesenseoftheirownbodiesandminds.Playingaroundwithanexternalkasiṇaisaspecialculpritinthisregard.Thosewholacksufficienttrainingwilltendtohallucinate,convincedofthetruthofwhatevertheyfocuson,lettingthemselvesgetcarriedawaybywhattheyknowandseeuntiltheylosetouchwithreality,makingitdifficultforanysortofdiscernmenttoarise.Forthisreason,inthisguideIhavetaughttofocusexclusivelyonthebodyandmind,theimportantpointbeingnottofastenonorbecomeobsessedwithwhatevermayappearinthecourseofyourpractice.

ThereareawidevarietyofmeditationteacherswhodeviatefromthebasicprinciplestaughtbytheBuddha.Someofthem,hopingforgain,status,orpraise,setuptheirowncreedswithmagicalformulaeandstrictobservances,teachingtheirstudentstoinvoketheaidoftheBuddha.(OurLordBuddhaisn’tagodofanysortwhoisgoingtocometoouraid.Rather,wehavetodevelopourselvessoastoreachhislevel.)Someteachersinvokethefiveformsofrapture,orelsevisionsofthisorthatcolororshape.Ifyouseesuchandsuchvision,youattainthefirstlevelofthepath,andsoonuntilyouattainthesecond,third,andfourthlevels,andthenonceayearyoupresentyourteacherwithofferingsofrice,fruit,andapig’shead.(TheBuddha’spurposeinspreadinghisteachingswasnotthatwewouldpropitiatehimwithofferings.Hewasbeyondtheswayofmaterialobjectsofanysortwhatsoever.)Oncethepupilsofsuchteacherscometotheendoftheirobservances,theyrunoutoflevelstoattain,andsocanassumethemselvestobeBuddhas,privateBuddhas,ornobledisciples,andthustheybecomeinstantarahants.Theirearsprickup,theirhairstandsonend,andtheygetexcitedalloutofproportiontoanybasisinreality.

Whenyoustudywithsometeachers,youhavetostartoutwithanofferingoffivecandlesandincensesticks,ormaybeten,plusso-and-somanyflowersandso-and-somuchpuffedrice,onthisorthatdayoftheweek,atthisorthattimeofday,dependingontheteacher’spreferences.(Ifyoucanaffordit,there’snothingreallywrongwiththis,butitmeansthatpoorpeopleorpeoplewithlittlefreetimewillhavetroublegettingtolearnhowtomeditate.)Onceyoufinishtheceremony,theteachertellsyoutomeditatearahaṁ,arahaṁ,orbuddho,buddho,


untilyougetthevisionheteachesyoutolookfor—suchaswhite,blue,red,yellow,acorpse,water,fire,aperson,theBuddha,anobledisciple,heaven,hell—andthenyoustartmakingassumptionsthatfollowthedriftoftheobjectsyousee.Youjumptotheconclusionthatyou’veseensomethingspecialorhaveattainednibbāna.Sometimesthemindgatherstothepointwhereyousitstill,inadaze,withnosenseofalertnessatall.Sometimesyouexperienceabrightlightandloseyourbearings.Orelsepleasurearisesandyoubecomeattachedtothepleasure,orstillnessarisesandyoubecomeattachedtothestillness,oravisionoracolorarisesandyoubecomeattachedtothat.(Allofthesethingsarenothingmorethanuggahanimitta.)

Perhapsathoughtarisesandyouthinkthatit’sinsight,andthenyoureallygetcarriedaway.Youmaydecidethatyou’reastream-enterer,aonce-returner,oranarahant,andnooneintheworldcanmatchyou.Youlatchontoyourviewsascorrectineveryway,givingrisetoprideandconceit,assumingyourselftobethisorthat.(Allofthethingsmentionedhere,ifyougetattachedtothem,arewrong.)Whenthishappens,liberatinginsightwon’thaveachancetoarise.

Soyouhavetokeepdiggingawayfordecades—andthengetfixatedonthefactthatyou’vebeenpracticingafulltwentyyears,andsowon’tstandforitifanyonecomesalongandthinkshe’sbetterthanyou.So,outoffearthatotherswilllookdownonyou,youbecomeevenmorestubbornandproud,andthat’sasfarasyourknowledgeandingenuitywillgetyou.

Whenitcomestoactualattainment,somepeopleofthissorthaven’tevenbroughttheTripleGemintotheirhearts.Ofcourse,thereareprobablymanypeoplewhoknowbetterthanthis.Idon’tmeantocastaspersionsonthosewhoknow.

Forthisreason,IhavedrawnupthisbookinlinewithwhatIhavestudiedandpracticed,Ifyouseethatthismightbethepathyouarelookingfor,giveitagoodlook.Myteacherdidn’tteachliketheexamplesmentionedabove.Hetaughtinlinewithwhatwasreadilyavailable,withoutrequiringthatyouhadtoofferfiveincensesticksortencandlesorapig’sheadorpuffedriceorflowersorwhatever.Whetheryouwererichorpoor,allheaskedwasthatyouhaveconvictionintheBuddhaandawillingnesstopracticehisteachings.Ifyouwantedtomakeanoffering,somecandlesandincenseasanofferingtotheTripleGemwoulddo—onecandleifyouhadone,twoifyouhadtwo;ifyoudidn’thaveany,youcoulddedicateyourlifeinstead.ThenhewouldhaveyourepeattheformulafortakingrefugeintheTripleGemasinthemethodgiveninthisbook.Hisapproachtoteachinginthiswayhasalwaysstruckmeasconducivetothepractice.

I’vebeenpracticingforanumberofyearsnow,andwhatI’veobservedallalonghasledmetohaveasenseofpity,bothformyselfandformyfellowhumanbeings.Ifwepracticealongtherightlines,wemayverylikelyattainthe


benefitswehopeforquickly.We’llgainknowledgethatwillmakeusmarvelatthegoodthatcomesfromthepracticeofmeditation,orwemayevenseethepathsandfruitionsleadingtonibbānainthispresentlife—becausenibbānaisalwayspresent.Itlacksonlythepeoplewhowilluncoveritwithinthemselves.Somepeopledon’tknowhow;othersknow,butaren’tinterested—andhavemistakenassumptionsaboutittoboot:thinking,forexample,thatnibbānaisextinct,doesn’texist,can’tbeattained,isbeyondthepowersofpeopleinthepresentday;sayingthatsincewearen’tnobledisciples,howcouldwepossiblyattainit.Thislastisespeciallydeluded.Ifwewerealreadygood,alreadynobledisciples,whatpurposewouldwehaveingoingaroundtryingtoattainnibbāna?

Ifwedon’tdespisetheBuddha’steachings,thenwecanallpracticethem.ButthetruthofthematteristhatthoughweworshiptheDhamma,wedon’tpracticetheDhamma,whichisthesameasdespisingit.Ifwefeelwell-enoughsituatedinthepresent,wemaytellourselvesthatwecanwaittopracticetheDhammainournextlifetime,oratleastanytimebutrightnow.Orwemaytakeourdefilementsasanexcuse,sayingthatwe’llhavetoabandongreed,anger,anddelusionbeforewecanpracticetheBuddha’steachings.Orelsewetakeourworkasanexcuse,sayingthatwe’llhavetostopworkingfirst.Actually,there’snoreasonthatmeditationshouldgetinthewayofourwork,becauseit’sstrictlyanactivityoftheheart.There’snoneedtodismantleourhomesorabandonourbelongingsbeforepracticingit;andifwedidthrowawayourbelongingsinthisway,itwouldprobablyendupcausingharm.

Eventhoughit’struethatweloveourselves,yetifwedon’tworkforourownbenefit—ifwevacillateandhesitate,loadingourselvesdownwithballastandbricks—wemakeourdaysandnightsgotowaste.Soweshoulddevelopandperfectthefactorsthatbringaboutthepathsandfruitionsleadingtonibbāna:virtue,concentration,anddiscernment.Ifyou’reinterested,thenexaminetheproceduresexplainedinthefollowingsections.Pickoutwhicheversectionseemstocorrespondtoyourownlevelandabilities,andtakethatasyourguide.

Asformyself,IwasfirstattractedtotheBuddha’steachingsbyhisstatementthattolayclaimtophysicalandmentalphenomenaasourownissuffering.Afterconsideringhisteachingthatthebodyisanattā—not-self—Ibegantobestruckbyasenseofdismayoverthenatureofthebody.Iexaminedittoseeinwhatwayitwasnot-self,and—asfarasmyunderstandingallowed—theBuddha’steachingbegantomakeveryclearsensetome.Iconsideredhowthebodyarises,issustainedandpassesaway,andIcametotheconclusionthat:

(1)itarisesfromupādāna—clingingthroughmistakenassumptions—whichformstheessenceofkamma.

(2)Itissustainedbynourishmentprovidedbyourparents;andsinceourparentshavenothingoftheirownwithwhichtonourishus,theyhavetosearch


forfood—two-footedanimals,four-footedanimals,animalsinthewater,andanimalsonland—eitherbuyingthisfoodorelsekillingitontheirownandthenfeedingittous.Theanimalsabusedinthiswayareboundtocurseandseekrevengeagainstthosewhokillandeatthem,justaswearepossessiveofourbelongingsandseekrevengeagainstthosewhorobus.

Thosewhodon’tknowthetruthofthebodytakeittobetheself,butafterconsideringthediseaseswesufferinoureyes,ears,nose,tongue,andthroughoutthevariouspartsofthebody,Iconcludedthatwe’veprobablybeencursedbytheanimalswe’veeaten,becauseallofthesepartscomefromthefoodwe’vemadeoftheirbodies.Andsoourbody,cursedinthisway,sufferspainwithnorecourseforbeggingmercy.Thus,victimtothespiritsoftheseanimals,wesufferpainsintheeyes,painsintheears,painsinthenoseandtongueandthroughoutthebody,untilintheendwehavetorelinquishthewholethingsotheycaneatitallup.Evenwhilewe’restillliving,someofthem—likemosquitoesandsandflies—comeandtrytotakeitbyforce.Ifwedon’tletgoofourattachmentstothebody,we’reboundtosufferformanylivestocome.ThisisonereasonwhyIfeltattractedtotheBuddha’steachingsonnot-self.

(3)Thebodypassesawayfrombeingdeniednourishment.Thefactthatthishappenstousiswithoutadoubtaresultofourpastactions.We’veprobablybeenharshwithotherlivingbeings,denyingthemfoodtothepointwherethey’vehadtopartwiththebodiestheyfeelsuchaffectionfor.Whentheresultsofsuchactionsreachfruition,ourbodieswillhavetobreakupanddisbandinthesameway.

ConsideringthingsinthismannercausedmetofeelevenmoreattractedtothepracticalmethodsrecommendedbytheBuddhaforseeingnot-selfandlettinggoofourclingingassumptionssothatwenolongerhavetobepossessiveofthetreasuresclaimedbyignorantandfixatedanimals.Ifwepersistinholdingontothebodyasourown,it’sthesameascheatingothersoftheirbelongings,turningthemintoourownfleshandbloodandthen,forgettingwherethesethingscamefrom,latchingontothemasourveryown.Whenthishappens,we’relikeachildwho,borninonefamilyandthentakenandraisedinanotherfamilywithadifferentlanguage,issuretoforgethisoriginallanguageandfamilyname.Ifsomeonecomesalongandcallshimbyhisoriginalname,hemostlikelywon’tstandforit,becauseofhisignoranceofhisownorigins.Soitiswiththebody:Onceithasgrown,welatchontoit,assumingittobetheself.Weforgetitsoriginsandsobecomedrugged,addictedtophysicalandmentalphenomena,enduringpainforcountlesslifetimes.

ThesethoughtsarewhatledmetostartpracticingtheteachingsoftheBuddhasoastoliberatemyselffromthismassofsufferingandstress.

Thusthoseofuswhoarestillundevelopedandatatenderageshouldpractice


theDhammainlinewiththestrengthoftheirunderstanding.IfthereisanythingdefectiveorincompleteinwhatIhavewritten,orifthere

areanypassagesthatdon’trestwellonyourears,pleasemakecorrectionsinlinewiththeaimsoftheBlessedOne,theLordBuddha.


HowtoPracticeConcentration

Thefirststepistokneeldownwithyourhandspalm-to-palminfrontofyourheartandsincerelypayrespecttotheTripleGem,sayingasfollows:

Arahaṁsammā-sambuddhobhagavāBuddhaṁbhagavantaṁabhivādemi(bowdown)SvākkhātobhagavatādhammoDhammaṁnamassāmi(bowdown)Supaṭipannobhagavatosāvaka-saṅghoSaṅghaṁnamāmi(bowdown)

Then,showingrespectwithyourthoughts,words,anddeeds,payhomagetotheBuddha:

Namotassabhagavatoarahatosammā-sambuddhassa(threetimes)

AndthentakerefugeintheTripleGem:

BuddhaṁsaraṇaṁgacchāmiDhammaṁsaraṇaṁgacchāmiSaṅghaṁsaraṇaṁgacchāmiDutiyampiBuddhaṁsaraṇaṁgacchāmiDutiyampiDhammaṁsaraṇaṁgacchāmiDutiyampiSaṅghaṁsaraṇaṁgacchāmiTatiyampiBuddhaṁsaraṇaṁgacchāmiTatiyampiDhammaṁsaraṇaṁgacchāmiTatiyampiSaṅghaṁsaraṇaṁgacchāmi

Makethefollowingresolution:“ItakerefugeintheBuddha,thePureOne,completelyfreefromdefilement;andinhisDhamma—doctrine,practice,andattainment;andintheSaṅgha,thefourlevelsofhisnobledisciples,fromnowuntiltheendofmylife.”Thenmakethefollowingvow:

Etenasacca-vajjenahotumejaya-maṅgalaṁ

whichmeans,“Bymakingthisvowoftruth,maythegoodfortuneofvictorybemine.”Bowdownonce.Thisendsthestepoftakingrefuge.

Thenextstepistotaketheprecepts—five,eight,orten—andabstainfromthefive,eight,ortenformsofharm.Ifyoualreadyunderstandtheprecepts,youcanformulatetheintentiontoobservethemusingasinglevow.Forthoseobservingthefiveprecepts:


Imānipañcasikkhāpadānisamādiyāmi(threetimes)Forthoseobservingtheeightprecepts:Imāniaṭṭhasikkhāpadānisamādiyāmi(threetimes)Forthoseobservingthetenprecepts:Imānidasasikkhāpadānisamādiyāmi(threetimes)Forthoseobservingthe227precepts:Parisuddhoahaṁbhanteparisuddhotimaṁbuddhodhammosaṅghodhāretu

Ifyouknowwhatisforbiddenbytheprecepts,youcantakethemonyourownandthengoaheadandabandonanyformofbehaviorthatrunscountertothefive,eight,tenor227preceptsyou’vetaken.Onceyou’veexaminedyourpreceptstoseethatthey’repure,examineyourheart.OnceyouseethatithasenteredthesphereofvirtueandtheTripleGem,youshouldrecollectthevirtuesoftheBuddha,Dhamma,andSaṅgha—bothmentallyandoutloud—soastonurtureasenseofconvictionintheheart.

TheRecollectionoftheVirtuesoftheBuddha:RepeatthefollowingpassagefromtheCanon,atthesametimenurturingasenseofconviction:

Itipisobhagavāarahaṁsammā-sambuddho,vijjā-caraṇa-sampannosugatolokavidū,anuttaropurisa-damma-sārathisatthādeva-manussānaṁbuddhobhagavāti

(HeisindeedtheBlessedOne,worthyandrightlyself-awakened,consummateinknowledgeandconduct,onewhohasgonethegoodway,knowerofcosmos,theunexcelledtrainerofthosewhocanbetaught,teacherofhumananddivinebeings,awakened,blessed.)

Thenshowingrespectwithbody,speechandmind,payhomagetothevirtuesoftheBuddha,saying,“InowasktopayhomagethroughpracticetothethreevirtuesoftheBuddha:discernment,purity,andcompassion.Iasktopayhomagethroughpracticeinthought,word,anddeed,withoutbeingnegligent,asfarasmyalertnessandabilitieswillallow,nowandinthetimetocome.MaythevirtuesoftheBuddhaappearinmylifeandheart:Buddhaṁjīvitaṁyāvanibbānaṁsaraṇaṁgacchāmi—IgototheBuddhaaslifeandrefugeuntilreachingnibbāna.”(bowdown).

TheRecollectionoftheVirtuesoftheDhamma:RepeatthefollowingpassagefromtheCanon,atthesametimenurturingasenseofconviction:

Svākkhātobhagavatādhammo,sandiṭṭhikoakālikoehipassiko,opanayikopaccattaṁveditabboviññūhīti


(TheDhammawell-expoundedbytheBlessedOneisvisiblehereandnow,timeless,invitingalltocomeandsee,pertinent,tobeseenbytheobservantforthemselves.)

Thenshowingrespectwithbody,speech,andmind,payhomagetothevirtuesoftheDhamma,saying,“InowasktopayhomagethroughpracticetothevirtuesofthethreeformsoftheDhamma:doctrine,practice,andtheattainmentthatappearedintheBuddha.Iasktopayhomagethroughpracticeinthought,wordanddeed,withoutbeingnegligent,asfarasmyalertnessandabilitieswillallow,nowandinthetimetocome.MaythevirtuesoftheDhammaappearinmylifeandheart:Dhammaṁjīvitaṁyāvanibbānaṁsaraṇaṁgacchāmi—IgototheDhammaaslifeandrefugeuntilreachingnibbāna.”(bowdown).

TheRecollectionoftheVirtuesoftheSaṅgha:RepeatthefollowingpassagefromtheCanon,atthesametimenurturingasenseofconviction:

Supaṭipannobhagavatosāvaka-saṅgho,uju-paṭipannobhagavatosāvaka-saṅgho,ñāya-paṭipannobhagavatosāvaka-saṅgho,sāmīci-paṭipannobhagavatosavaka-sangho,yadidaṁcattāripurisa-yugāniaṭṭhapurisa-puggalā,esabhagavatosāvaka-saṅgho,āhuneyyopāhuneyyodakkhiṇeyyoañjali-karaṇīyo,anuttaraṁpuññakkhettaṁlokassāti(ThecommunityoftheBlessedOne’sdiscipleswhohavepracticedwell…who

havepracticeduprightly…whohavepracticedmethodically…whohavepracticedmasterfully—thefourpairs,theeighttypesofnobleones:ThatisthecommunityoftheBlessedOne’sdisciples,worthyofgifts,worthyofhospitality,worthyofofferings,worthyofrespect,theunexcelledfieldofmeritfortheworld.)

“InowasktopayhomagethroughpracticetothevirtuesoftheSaṅgha—eightwhencountedindividually,fourwhencountedinpairs—inwhomevertheyhavearisen.Iasktopayhomagethroughpracticeinthought,wordanddeed,withoutbeingnegligent,asfarasmyalertnessandabilitieswillallow,nowandinthetimetocome.MaythevirtuesoftheSaṅghaappearinmylifeandheart:Saṅghaṁjīvitaṁyāvanibbānaṁsaraṇaṁgacchāmi—IgototheSaṅghaaslifeandrefugeuntilreachingnibbāna.”(bowdown).

Nowsitdown,placeyourhandspalm-to-palminfrontofyourheart,steadyyourthoughts,anddevelopthefoursublimeattitudes:goodwill,compassion,appreciation,andequanimity.Tospreadthesethoughtstoalllivingbeingswithoutdistinctioniscalledtheimmeasurablesublimeattitude.AshortPaliformula,forthosewhohavetroublememorizing,is:


“Mettā”—thoughtsofgoodwill“Karuṇā”—thoughtsofcompassion“Muditā”—thoughtsofappreciation“Upekkhā”—thoughtsofequanimity

Thisfinished,sitinahalf-lotusposition,rightlegontopoftheleft,withyourhandsplacedpalm-uponyourlap,righthandontopoftheleft.Keepyourbodystraightandyourmind,firmandunwavering,onthetaskbeforeyou.Raiseyourhandsinrespect,palm-to-palminfrontoftheheart,andthinkofthequalitiesoftheBuddha,Dhamma,andSaṅgha:Buddhomenātho,dhammomenātho,saṅghomenātho(TheBuddha,Dhamma,andSaṅghaaremymainstay).Thenrepeat,Buddhobuddho,dhammodhammo,saṅghosaṅgho.Returnyourhandstoyourlapandrepeatoneword—Buddho—overandoverinyourmind,atthesametimemakingyourselfconsciousofyourin-and-outbreath.

Thesearethebeginningstepsinpracticingconcentration.Ifyou’resteadyandpersistent,thedesiredresultswillappearinyourheart.Forpeoplewhoarereallyintent,evenjustthisisenoughtostartseeingresults.Butbyandlarge,mostmeditatorswanttoknowtheresultsbeforethey’veassembledthecauses.Yetevenifyouknowabouttheresultsinthisway,they’renothingmorethanconceptsornames,andsothere’snothingextraordinaryaboutthem.SoatthispointI’vegivenjustthepreliminarysteps.Discussionshavebeensavedforthefollowingsections.Iftheywereincludedinthissection,beginnerswouldbeoverwhelmedandwouldn’tbeabletopickoutwhattheyneeded.Thuspeoplewhoareintentonpracticingshouldmakeanoteofjustthismuchtobeginwith.Thenifanythingarisesinthecourseofyourpractice,youcanrefertothediscussionsgivenbelow.


OnTakingRefugeintheTripleGem

TheTripleGemisapotentrefugeforthosewhohavefirmfaithinitandmakeitariseintheirthoughts,wordsanddeeds—i.e.,forthosewhomakethevirtuesoftheBuddha,Dhamma,andSaṅghaactuallyappearintheirhearts.MostpeopleatpresenttakerefugeonlyintheshadowoftheBuddha,byworshippingaBuddhaimage.TheDhammatheytakerefugeinissimplythethoughtofthescriptures,withhardlyanynotionofpracticingtothepointofattainment.TheSaṅghatheytakerefugeinissimplythesightofshavenheadsandyellowrobes.Ifthisistheextentofourrefuge,itwon’tbeabletoprotectusfromfallingintotherealmsofdeprivation.ThusthosewhoreallybelieveintheTripleGemshouldmakeitsqualitiesreachtheirheartsiftheirfaithistobefirmandnotblind.

MostpeopleatpresenttendtooverlookthevirtuesoftheTripleGembecausetheirearsareprickedforthelatestnewsofamuletsandprotectivecharms.Atthedropofahat,theyforgettheTripleGem,theireyeslightup,theirhairstandsonend,andtheygetallexcitedliketherabbitwhowentrunningaroundbecausehethoughttheskywasfalling.

ThosewhohavefirmandproperfaithintheTripleGem,though,willtrulybeabletowardoffthedangersthatcausethemworryanddread.Intermsofthefuture,thosewhohavebroughtthequalitiesoftheTripleGemfirmlyintotheirheartswillhaveasuperiorrefugethatwillabsolutelyinsurethemagainstrebirthinanyofthefourrealmsofdeprivation,asstatedintheversefromtheMahāsamayaSuttathatreads:“ThosewhohavereachedtherefugeoftheBuddha(inthevirtuesoftheirhearts)willnotgototherealmsofdeprivation(i.e.,rebirthasadenizenofhell,asahungryshade,ademon,oracommonanimal).Whentheyhaveabandonedthehumanbody,theywillfilltheranksofthegods.”

IfwearetrulyconvincedoftheTripleGem,weshouldn’tgivecredencetoexternalobjectsthatareassumedtobesacredwithoutanybasisinreason.Ifwecloseoureyesandsimplyfollowthecrowd,wecouldverywellmakeourinnerrefugeintheTripleGemcorrodeaway.Ourheartswillhavenoprinciplestoserveasafirmfoundationandsowillbepreytodoubtsanddistraction,easilydeceivedandledastray.

ThosewhodependontheTripleGemastheirrefugewillbegentleinwordanddeed.Theirthoughtswillrefertotheirrefugeasaconstanttheme,atthesametimeponderingthetruthoftheircondition:“Wearebornbecauseofouractions,livebecauseofouractions,diebecauseofouractions.Ifwedogoodwewillmeetwithgood;ifwedoevil,wewillmeetwithevil.Nooneelsecancomeandprovideforourfate.”Whenwedevelopthisthemeconstantly,convincedofitstruth,itisasifwewererepeatinganinvincibleprotectivespell.ThisqualifiesasonekindoffoundationthatBuddhismprovidesfortheheart.


OntheFourImmeasurableSublimeAttitudes

Mettā:Developthoughtsofloveandgoodwill,hopingforyourownhappinessandthatofothers.Thisislikeafortresswalloracardinalpoint.

Karuṇā:Developthoughtsofcompassiontowardyourselfandothers,aimingathelpingyourselfandothersgainreleasefromallformsofsufferingandpain.Thisisanotherwallorcardinalpoint.

Muditā:Developthoughtsofappreciation,takingdelightinthehappinessyouexperienceandinthatexperiencedbyothers.Thisisanotherfortresswallorcardinalpoint.

Upekkhā:Developequanimity,keepingyourmindunruffledwhenyouractivitiesorthoseofothersfailorleadtotroubleinwaysthatarebeyondyourpowertohelp.Keepwatchoveryourmindtopreventitfrombeingupsetordefiledinanyway.Thisdoesn’tmeanbeingcoldorhard-hearted.Ifyoucanbeofhelp,youshouldofferwhathelpyoucan.Developequanimityonlyinthosecasesthatarebeyondhelp.

Forthesesublimeattitudestobefullydeveloped,theymustpervadeyourthoughts,words,anddeeds.Onlythenwilltheybeeffective.Goodwillexpressedinyourdeedsislikeawalloneleaguethick;goodwillexpressedinyourwordsisstillanotherleague;goodwillexpressedinyourthoughtsisstillanotherleague:altogether,threeleaguesthick.Withcompassionanotherthreeleagues,appreciationanotherthree,andequanimitystillanother,youhaveawalltwelveleaguesthick.Whenyourthoughts,words,anddeedsareprotectedonallsidesinthismanner,whatdoyouhavetofear?

This,ofcourse,issimplyananalogy.Ifyouactuallydevelopthesequalitieswithinyourself,youwillseeforyourselfexactlyhowvaluabletheyare.Whenyourheartisfreefromfear,itwillbeabletoreachconcentrationquicklyandeasily.


OnRadiatingtheSublimeAttitudes

Ifyouwantto,youcanradiatethoughtsofgoodwill,etc.,inextendedform,eitherinPaliorintranslation.Yourthoughtsshouldbedirectedintwodirections:inwardlyandoutwardly.

Inwardly:Radiatinggoodwill,compassion,andappreciationtoyourselfmeanstodonoevil,totakepityonyourselfbyabandoningevil,andtobeappreciativeoftheaimsofvirtueandmorality.Todevelopequanimitytowardyourselfmeanstobeunruffledwhentheoccasioncallsforit.Forinstance,whenyou’reillandhavedoneallyoucantotreattheillness,youshouldthenlimityourattentiontothegoodnessintheheart.

Outwardly:Toradiatethoughtsofgoodwill,etc.,tootherscanbedoneintwoways:(a)radiatingsuchthoughtsspecificallytothoseyouknowandlove—yourparents,teachers,relatives,andclosefriends;and(b)radiatingsuchthoughtsingeneraltoalllivingbeingsofallkinds,withoutspecifyinganyoneinparticular:seeingthatweareallalikeinhavingbodiesandmindsandinfeelingpain,andsoradiatingthoughtsofgoodwillthroughoutthethreerealms—thesensualrealm,therealmofform,andtherealmofformlessness—withoutmakingdistinctionsordrawinglines.Toradiategoodwillinthiswayisverypowerfulandgivesthemindenormousstrength.

Theextendedformula,inPaliandintranslation,isasfollows:

Ahaṁsukhitohomi(MayIbehappy.)Niddukkhohomi(MayIbefreefromstressandpain.)Averohomi(MayIbefreefromanimosity.)Abyāpajjhohomi(MayIfreefromoppression.)Anīghohomi(MayIbefreefromtrouble.)Sukhīattānaṁpariharāmi(MayIlookaftermyselfwithease.)

Onceyoufeelcompletegoodwilltowardyourself,youshouldsharethesefeelings,spreadingthemtoallothersingeneral:

(Mettā)

Sabbesattāsukhitāhontu(Mayalllivingbeingsbehappy).Sabbesattāaverāhontu(Mayalllivingbeingsbefreefromanimosity.)Sabbesattāabyāpajjhāhontu(Mayalllivingbeingsbefreefromoppression.)Sabbesattāanīghāhontu(Mayalllivingbeingsbefreefromtrouble.)Sabbesattāsukhīattānaṁpariharantu(Mayalllivingbeingslookafter

themselveswithease.)

(Karuṇā)


Sabbesattāsabba-dukkhāpamuccantu(Mayalllivingbeingsbefreedfromallsuffering.)

(Muditā)

Sabbesattāladdha-sampattitomāvigacchantu(Mayalllivingbeingsnotbedeprivedofthegoodfortunetheyhaveattained.)

(Upekkhā)

Sabbesattākammassakākamma-dāyādākamma-yonīkamma-bandhūkamma-paṭisaraṇā

(Alllivingbeingsareownersoftheiractions,areheirstotheiractions,bornoftheiractions,relatedthroughtheiractions,andlivedependentontheiractions.)

Yaṁkammaṁkarissantikalyāṇaṁvāpāpakaṁvātassadāyādābhavissanti(Whatevertheydo,forgoodorforevil,tothatwilltheyfallheir.)

Thisendstheformulaforradiatingthefoursublimeattitudes.Tospreadthesethoughtswithoutspecifyingthisorthatparticularpersoniscalleddevelopingthequalityofimmeasurability(appamaññadhamma).

Ifyouhavetroublememorizingtheextendedformula,youcanreduceitto:

“Mettā”—thoughtsofgoodwill“Karuṇā”—thoughtsofcompassion“Muditā”—thoughtsofappreciation“Upekkhā”—thoughtsofequanimity

Orifyouwant,youcansimplyexpressthesethoughtsinyourownwords.


OntheRewardsoftheFourImmeasurables

Thefourimmeasurablesublimeattitudesaregenuinelyworthdevelopingbecausetheyarequalitiesthatsoothetheheartsoflivingbeingsingeneralthroughouttheworld—ourparents,relatives,friends,companions,andalllivingbeingsofeverysort.Inaddition,whenthesublimeattitudesaretrulypresentintheheart,theycanbringabsoluterespitefromenmity,fear,andanimosity.ThustheBuddhataughthisfollowers:“Monks,whenthereleaseofthemind(fromenmity,fear,andanimosity)throughgoodwilliscultivated,developed,practicedoften,usedasavehicle(leadingtothedesiredgoal),usedasafoundation,nurturedunceasingly,madehabitual,andconstantlybroughttomind,elevenrewardscanbeexpected:Onesleepswithease,wakeswithease,anddreamsnoevildreams.Oneisdeartohumanbeings,deartonon-humanbeings,guardedbydeities,anduntouchedbyfire,poison,andweapons.One’smindiseasilyconcentratedandone’scomplexionbright.Onediesunconfusedand—ifpenetratingnohigher—isrebornintheBrahmāworlds.”

Whenapersonacts,speaks,andthinkswithgoodwill,itsootheshisorherownheartandisconducivetoreleasefromsuffering.Thosewhodevelopthesequalitiesasaconstantpracticewillhavethepowertosoothetheheartsofotherlivingbeingsthroughthepoweroftheirgoodwill.Thustodevelopthesequalitiesinthought,word,anddeedisagenuinenecessityforthosewhopracticeconcentration.

Insomeplacesthispracticeisrecommendedonlyforthosewhoarepronetoanger.Butasfarasweareconcernedhere,youshouldpracticethisstepfirstnomatterwhatyourdisposition.Ifyouarepronetoanger,thispracticewillmakeitthatmucheasierforyoutoconcentrateyourmind.

ThefoursublimeattitudeshavebeencomparedtothefourfacesofBrahmāsurveyingthefourdirections,ortofortresswallsonallfoursidesoftheheart.Whoeverdevelopsthemwillfreetheheartfromfearanddanger.

Thedevelopmentofthefoursublimeattitudesisespeciallybeneficialinconnectionwiththeperformanceofmeritoriousacts.Youshouldgivealmswithanattitudeofgoodwill,observethepreceptswithanattitudeofgoodwill,andpracticemeditationwithanattitudeofgoodwill.Whendoneinthisway,yourskillfulactivitieswillbringpowerfulrewards.Thoughtsofgoodwillarelikecleandropsofrainfallingfromthesky,refreshingandnourishingthegrassesandtrees.Suchthoughtsaredesiredbyallhumanraces.Thusifyouhopetodevelopmerit,youshouldexamineyourheartatalltimestoseewhetherornotitfeelsgoodwill,sothatwhatevermerityoumayperforminthought,word,ordeedwillbetrulyconducivetofuturehappiness.

Thecrucialelementlieswiththeheart:Iftheheartlacksgoodwill,you’llhave


ahardtimeprotectingyourwordsanddeeds;butiftheheartistrulybenevolent,yourwordsanddeedsareboundnottobedefiled.Ifwordsanddeedsaredefiled,though,theywon’tsuffertheconsequencesoftheirdefilement.Theheartwill.Theheartiswhatreapstheresultsofallgoodandevil.Thisbeingthecase,yournextstepshouldbetopracticeconcentrationsoastodeveloptheheart.


OnPracticingConcentration

Concentrationshouldbepracticedinasystematicandorderlyway.TheBuddhathussetdownacivilizedandflexiblepatternoffourpostures,inlinewithwhathehimselfhadpracticed:sittingmeditation,standingmeditation,walkingmeditation,andmeditationlyingdown.Whenyoupracticeconcentrationinanyofthesefourpostures,youaresaidtodevelopskillfulnessthroughmeditation.ThePaliwordformeditation—bhāvanā—literallymeanstodevelopwhatisgoodandworthwhilewithintheheart.MeditationisadutyforallBuddhists,layaswellasordained.Theskillfulnessarisingfrommeditationistheexclusivepossessionofthosewhodoit.Thoseofuswhobelieveinthedoctrine,itspractice,andtheresultingattainments,shouldthuspracticeaccordingly.

Sitting:Herewewillreviewthebasicmethodoncemore:Beginbyformulatingtheintentiontoobserveperfectlythefive,eight,ten,or227precepts,inlinewithyourpositionandabilities.Onceyouseethatyourvirtuesarepure,sitinahalf-lotuspositionwithyourrightlegontopofyourleft.Holdyourhandspalm-to-palminfrontofyourheartandcalltomindthevirtuesoftheBuddha,Dhamma,andSaṅghaasyourrefuge.Repeattheformulaforthefoursublimeattitudes,thenBuddhomenātho,dhammomenātho,saṅghomenātho,thenBuddhobuddho,dhammodhammo,saṅghosaṅgho.Loweryourhandstoyourlapandsilentlyrepeatasingleword—buddho—inconjunctionwithyourin-and-outbreathasyourmind’spreoccupation.

Limityourattentiontothebody.Don’tpayattentiontoanythingoutside.Focusonthephysicalpropertiespresentinthebody—thepropertiesofearth,water,windandfire—andthenletgooftheseaspects,bringingyourattentiontothebreath,coordinatingbuddhowithitsin-and-outmovements.Makeyourselffullyaware.Onlyifyoudon’tletyourattentionwanderwillyoubetruetotheword“buddho,”because“buddho”meansonewhoisawake,mindfulandalert.

Standing:Meditateinthesamewayasabove,simplychangingtheposture.Standinawaythatiscomposedandself-possessed,keepingyourbodyerectandyourmindfirmlymindfulofwhatyou’redoing.Placeyourhandsdownbeforeyou,yourrighthandcoveringyourleft.Youmaykeepyoureyesclosedorleavethemopen,asyoulike.Focusyourmindonbuddho,keepingyourattentionrestrictedtothebodyandtoyoursenseofimmediateawarenessuntilyourmindisfirmlyestablished.

Walking:Walkingmeditation,termedcaṅkama,isdoneasfollows:Decideonapathaslong,short,broad,ornarrowasyoulike,makingitlevelandeven,withnoupsordowns,soasnottointerferewithyourwalking.Youcanwalkfastorslowly,takingshortstepsorlong,whicheverismostcomfortable.Holdyourheadonanevenkeel,neitherlowerednortiltedback,andkeepyourgazeonthe


pathbeforeyou.Placeyourhandsdowninfrontofyou,asinthestandingposture,andmeditateinthesamewayasintheposturesalreadymentioned.

Lyingdown:Lieonyourrightside,yourrighthandpillowingyourhead,yourleftarmplacedstraightdownthesideofyourbody.Don’tcurlup,lieonyourstomach,orlieonyourback:Lieonyourrightside.Thisisthepostureofanobleperson,brave,victorious,andvirtuous;notthepostureofamiserablepersonathiswits’end.Onceyou’reinposition,keepyourmindontherepetitionofyourmeditationwordasintheotherpostures.


OntheFourPostures

Thepurposeofmeditatinginfourposturesissimplytoproviderestandreliefforthebody.Theactualmeditationexerciseisalwayskeptthesame.Nomatterwhattheposture,don’tletgoofyouroriginaltheme.Keepwatchoveryourmindatalltimes.

Beginners,though,shoulddevotemostoftheirtimetotwopostures:sittingandwalking.Meditateinthesetwoposturesasmuchandasoftenaspossible,andconcentrationwillcomeeasily.Asfortheothertwopostures,theyaren’tveryconducivetocollectingthemind.Whenyouliedown,concentrationcaneasilyturnintosleep.Whenyoustand,themindhastroublesettlingsnuglydown.Butonceyou’reskilledandfindthatthepostureisnoobstacleinreachingconcentration,there’snothingagainstyourdividingyourtimeinabalancedwayamongallfourpostures.Andifyoucanmeditatewitheverybreath,somuchthebetter.

Lyingontherightsideiscalledsīha-sayāsa,thepositionofareclininglion.Lyingontheleftsideiscalledkāma-bhogin,thepositionofapersonintentonsensualpleasure.Tolieonone’sstomachiscalledtiracchāna-sayāsa,thepostureofdogsandothercommonanimals.It’salsocalledmoha-kiriyā,anattitudeexpressingdullnessanddelusion.Tolieonone’sbackiscalledpeta-sayāsa,thepostureofhungryshades,thepostureofthedead,theattitudeofaloser,ofonewhohasletallhisdefensesdown.Apersonwhofallsasleepinthispositiontendstolethismouthfallopen,tobreatheheavily,andtosnore.Strictlyspeaking,though,noneoftheseposturesisruledout.Youcanshiftaroundasyoulike,torelievefeelingsofweariness.Butwhenyoudecidetomeditateinearnest,youshouldreturntothecorrectposture,establishmindfulnessandthenwatchoverthemindtokeepitfirmanduncompromisinguntilitreachesconcentration.

Thetechniquesmentionedsofarcanleadthemindtoanyofthethreelevelsofconcentration:momentary,threshold,orfixedpenetration.Concentrationisatoolforovercomingthedefilementstermedthefivehindrances(nīvaraṇa).Thehindrancesarethetrueenemiesofconcentration.Theykeepblockingthemind,preventingitfromsettlingdownandgettingfirmlyestablished.Whenanyoneofthemarises,themindisunabletoseetheDhamma.Thefactthattheyactasobstacles,obstructingthemindfromattainingthegood,iswhytheyarecalledtheenemiesofconcentration.


TheFiveHindrances

1.Kāma-chanda:sensualdesires;anattractiontosensualobjects.Forthemindtobeattractedtosensualobjects,asensualdefilementsuchaspassionmustfirstarisewithinthemind,followedbylonging,andthenthesenseofattractionforasensualobject.Inotherwords,themindlongsforandfallsforforms,sounds,smells,tastes,tactilesensations,andideas,anyofwhichcanbeeitherskillfulornot.

2.Byāpāda:illwill.Themindformulatesadesireforforms,sounds,smells,tastes,tactilesensations,orideas,butisthenthwartedandsofeelsillwilltowardwhomeveritfindsdisagreeable.Thoughtsofillwillareclassedasaformofwrongviewandwrongresolve,andthusareahindrance.

3.Thīna-middha:torpor,drowsiness,depression,lethargy.Oncethisovercomesthemind,itpreventsthemindfromdoinggoodandthusisahindrance.

4.Uddhacca-kukkucca:mentalrestlessnessandanxiety.Themindletsitsattentionstreamouttotakeholdofexternalobjectsbecauseitdoesn’tknowthetruenatureofthesensesandtheirobjectsorthetechniquesforholdingitsattentiononasinglemeditationtheme.Thismentalstatearisesfromsensualdesireinthatthemindformsadesirethatisthenunfulfilled,andsoitbecomesanxiousandrestless.

5.Vicikicchā:uncertainty,indecision,alackofconviction.Themindhasdoubtsaboutitsobjects,unabletodecidewhethertheyaregoodorbad,rightorwrong.Assumingrighttobewrong,andwrongtoberight,itisunabletocometoafirmdecision.

Techniquesfordealingwiththehindrancesareasfollows:

1.Sensualdesirescanbedealtwithinthreeways(takingsexuallustasanexample):

a.Examinetheobjectofyourdesiresuntilyouseethatit’sinconstant(aniccaṁ),continuallypreytodisease(dukkhaṁ)—examineituntilyouseeallthewaytothefactthatit’snotyourselforanyoneelse’s(anattā).Evenifyouweretogaintheobjectofyourdesires,youwouldn’tholdanyrightsoverit.Somedayitwouldbesuretothrowyouawayandleaveyou.

b.Ifthedesireremainsactive,thenfocusontherepulsiveaspectsoftheobject,theaspectsthatareunappealing,filthy,anddisgusting.Seethatitisfullofdisgustingthingsandisadwellingplaceforwormsandotherparasites.Nomatterhowyoutrytodressupthebody,youcan’tescapefromitsrepulsiveness.


c.Ifthedesirepersists,thenconsiderthetruenatureofthebodyuntilthemindrealizesthatitisjustacompoundofphysicalpropertiesintowhichadeludedmindhasstrayedandtakenuptemporaryresidence,likeahermitcrabmovingfromshelltoshell:nothingwithanytruthorfidelity.Thenforciblyfocusthemindonasinglemeditationobjectuntilconcentrationofoneleveloranotherarises,andthedesirewillfadeordisappear.

2.Illwillarisesorbecomesactivewhenmindfulnessisweakandyoureactunwiselyorunthinkinglytowhatevershowsresistancetothewill,givingrisetoanger,thoughtsofrevenge,andillwill.Whenthishappens,thefollowingmethodsshouldbeusedtoallaysuchthoughts:

a.Mettā-nimitta-uggaha:Giverisetothoughtsofgoodwill,eithertowardspecificpeopleortoalllivingbeingsingeneral.

b.Mettā-bhāvanānuyoga:Beintentondevelopingandradiatingthoughtsofgoodwill,hopingforyourownhappinessandthatofothers.

c.Kammassakatapaccavekkhaṇatā:Considertheprincipleofkamma,thatalllivingbeingsarepossessorsoftheiractionsandwillmeetwithgoodorevilaccordingtotheiractions.Makeyourselfseethatillwillisabadactionand,sinceit’sbad,whointheworldwouldwantit?

d.Paṭisaṅkhāna-bahulatā:Beincreasinglycircumspectandastuteinapplyingandusingthesevarioustechniques.

e.Kalyāṇa-mittatā:Associatewithvirtuouspeoplewhoarekindandconsiderate.

f.Sappāya-kathā:Becarefultospeakandthinkonlyofthosetopics—suchasthedevelopmentofgoodwill—thatarecongenialandusefultoyourselfandtothosearoundyou.

g.Sacca-dama:Maketheresolutionthatyouwillkeepyourattentionfocusedonyourownfaults—inthought,word,anddeed—andnotonthefaultsofothers.Keepyourattentionrightattheheart,withtherealizationthatillwillarisesattheheartandsowillhavetobecuredattheheart.

Eachoftheseseventechniquescanworkverywellinshakingoffthoughtsofillwill.

3.Torporandlethargycanbeovercomeinthefollowingways:a.Atibhojanā-nimittakatā:Don’teatheavily.b.Iriyāpatha-samparivatta-gahatā:Maintainaproperbalanceamongyour

posturesofsitting,standing,walking,andlyingdown.c.Ālokasaññā-manasikāra:Createinyourmindanimageofbrightlight

appearingrightbeforeyou.


d.Abbhokāsa-vāsa:Lookforaplacetostayoutintheopenairorintheforest,awayfromhumanhabitation.

e.Kalyāṇa-mittatā:Associatewithwell-behavedfriendsintheholylifewhoaren’tgivenovertolethargyordrowsiness.Ifyoucanassociatewithsomeonewhohasattainedjhāna,somuchthebetter.

f.Sappāya-kathā:Thinkandspeakonlyofcongenialtopics—makingtheresolution,forinstance,toobservetheasceticpracticesandperformothersimilaractsofgood.

Torporandlethargycanbeovercomeabsolutely,onceandforall,onlywiththeattainmentofthepathtoarahantship,butwehavetostartovercomingthemstepbysteprightfromthebeginningofourpractice,usingtheabovemethods.

4.Restlessnessandanxietycanbedealtwithusingthefollowingmethods:a.Bahussutā:Makeahabitofreadingbooksandlisteningtootherstalkabout

thepractice.b.Paripucchatā:Makeahabitofaskingquestionsaboutwhatyouhave

learnedandexperienced,andthenputtheanswersintopractice.c.Vinaya-pakataññutā:Beknowledgeableandscrupulousconcerningthe

preceptsandpracticesyouhaveundertaken.d.Vuḍḍha-sevitā:Associatewiththosewhoarematureintheirvirtueand

circumspectintheirknowledgeandbehavior.e.Kalyāṇa-mittatā:Associatewithfriendsyouadmire.f.Sappāya-kathā:Speakofmattersthatputyourmindtorest,e.g.,ofwhatis

rightandwrong.Restlessnessandanxietyareabandonedonceandforallonlywiththe

attainmentofthepathtoarahantship,butwehavetostartovercomingthemstepbysteprightfromthestart.

5.Uncertaintycanbedealtwithusingthefollowingmethods:a.Bahussutā:Makeyourselfwell-readandwell-informedconcerningthe

practice.b.Paripucchatā:Makeahabitofaskingquestionsofthosewhoare

experienced.c.Vinaya-pakataññutā:beexpertwithregardtothepreceptsandpracticesyou

haveundertaken.d.Adhimokkha-bahulatā:Workonincreasingyourenthusiasmforwhatis

good.e.Kalyāṇa-mittatā:Associatewithgoodpeople.f.Sappāya-kathā:Speakonlyoftopicsthatwillallayyouruncertainty.For


instance,discussthevirtuesoftheTripleGem.(UncertaintyconcerningtheTripleGemisabandonedonceandforallwiththefirstattainmentofthestreamtonibbāna.)

Whatallthiscomesdowntoisthatthefivehindrancesalldisappearwhenyoufocusonthebodytothepointwhereitbecomesclear,andfocusonthemindtothepointwhereitbecomesfirmandresolute—becausethehindrancesariserightatthebodyandmind,andwheretheyariseiswheretheyshouldbedispersed.

Thehindrancesareanintermediatelevelofdefilement.Onlywhenthemindattainsconcentrationtocounterthemaretheyovercome.Theyarealsocalledthedirectenemiesofconcentration.Theindirectenemiesarethefiveformsofrapture(pīti),themeditationsyllable,andvisions—boththosethatariseontheirown(uggahanimitta)andthosethatarebroughtunderthecontrolofthemind(paṭibhāganimitta).Thesephenomena,ifyouarewisetothem,canfosterthepathsandfruitionsleadingtonibbāna.Butifyouaren’twisetothem,you’reboundtogetwrappedupinthem,andtheywillthenturnintoenemiesofrightconcentrationanddiscernment.

Thesearetheintermediateenemiesofconcentration.Thesubtleenemiesarethetencorruptionsofinsight(vipassanūpakkilesa).If,whenanyofthesearise,yourmindfulnessanddiscernmentareweak,you’reboundtomisconstruethem.Youthenletyourselfgettakeninandcarriedawaybythem,tothepointwheretheyseemunassailableinonewayoranother,finallyleadingyoutobelievethatyouhavebecomeanarahant.Ifyouaren’twisetothesethings,you’reboundtofallforthemandwon’tbeabletoattainthehighestformofgood.Forthisreason,youshouldletgoofallsuchknowledgeinlinewithitstruenature.Keepyourpowersofcircumspectioninfirmplace.Don’tlettheseenemiescomeinandovercomeyourmind.

Thesevariousenemieswillbediscussedbelow,followingthediscussionofconcentration,becausetheyariseasphenomenafollowingonthepracticeofconcentration.Actuallythough,they’realreadypresentinthemind,butwe’renotawareofthemuntilthemindismadefirm.Oncethemindattainsconcentration,theyareboundtoappearinoneformoranother,eitherasvisionsorasintuitions.Andoncetheyappear,wetendtogetallexcitedandpleased,becausewethinkthatsomethingnewhashappened.Butifweunderstandthatthey’vebeenthereinthemindallalong,wewon’tgetcarriedawaybythem—orfeelexcited,pleased,orupset—andsotheywon’tcauseourconcentrationtodeteriorate.

Beforewemakethemindfirminconcentration,wefirsthavetolearnaboutthemeditationexercises,becausetheyaretheobjectsofconcentration.Andbeforewelearnabouttheexercises,wehavetoacquaintourselveswithourown


propensities,becausethesepropensitiesarelikethefactorscausingadisease.Theexercisesarelikethemedicineforcuringthedisease.


TheSixPropensities

1.Rāga-carita:apropensitytopassionandlonging.2.Dosa-carita:apropensitytoirritationandaversion.3.Moha-carita:apropensitytodelusionandsuperstition.4.Vitakka-carita:apropensitytoexcessivethoughtandworry.5.Saddhā-carita:apropensitytogullibilityandsnapjudgments.6.Buddhi-carita:apropensitytocuriosityandreasoningthingsthrough.

Thesesixpropensitiesareassociatedwithdifferentthoughtsandpreoccupations—andthetruthofthematteristhatallofthesepropensitiesexistfull-blownintheheartofeveryperson.Thenatureofthemind,aslongasit’sstilldeluded,istorangearoundintheseareas.Wedifferonlyinthatourmindstendtodwellonparticularpreoccupationsfordifferingamountsoftime.Inotherwords,wefocusmorestronglyonsomemoodsandobjectsthanonothers.Themindthattendstodwellonaparticularpreoccupationoftenorforlongperiodsoftimeissaidtohaveapropensityinthatdirection.Observeyourselfwhenyoumeditate,andyou’llimmediatelyseeforyourself.Sometimesthemindgivesrisetodesire,sometimesit’squick-tempered,sometimesitcan’tthinkthingsthrough,sometimesitsworriesgetoutofhand,sometimesit’sgullibleandeasilytakenin,sometimesitscuriositygetsalloutofbounds.Thisbeingthecase,allsixpropensitiescomedowntoonesinglemind—which,however,takesafterdifferingpreoccupations.

ThisiswhydifferentmeditatorsgainAwakeningatdifferingspeeds.Theirbasicpropensitiesdiffer,sothatsomeawakenquickly,someslowly,andothersinbetween.Inthisconnection,thesixpropensitiescomedowntothree.

1.Peoplewhotendtowardangerorcuriosityaresaidtoexcelthroughdiscernment(paññādhika).Theirmindstendtodevelopinsightmeditationmorethantranquilitymeditation,andtheygainAwakeningquickly.Iftheyreachthestreamtonibbāna,theyattainthelevelofekabījin,destinedtoberebornonlyoncemore.

2.Peoplewhotendtowardpassionorgullibilityaresaidtoexcelthroughconviction(saddhādhika).Theirmindstendtodevelopinsightmeditationandtranquilitymeditationinequalmeasure,andtheygainAwakeningatmoderatespeed.Iftheyreachthestreamtonibbāna,theyattainthelevelofkolaṅkola,destinedtoberebornthreeorfourtimesmore.

3.Peoplewhotendtowardworryanddelusionaresaidtoexcelthroughpersistence(viriyādhika).Theirmindshavetodevelopagreatdealoftranquilitybeforetheycandevelopinsightmeditation.TheygainAwakeningslowly,buttendtohavealotofspecialpsychicpowersandskills.Iftheyreachthestream,


theywillberebornsevenmoretimes.PeopleofdifferentpropensitiesgainAwakeningatdifferentratesbecause

theydifferinthespeedwithwhichtheycanextracttheirmindsfromsensuality.Thosewhoawakenquicklyhavealreadydevelopedtheperfectionofrenunciation(nekkhamma)toahighdegree;thosewhoawakenatamoderateratehavedevelopedittoamoderatedegree;andthosewhoawakenslowly,toalowerdegree.(Herewearereferringtonobledisciplesonthelevelofstreamentry.)Theyhavepracticedindifferentways,oratdifferinglevelsofpersistence.

Butactually,nomatterhowmanypropensitiesthereare,themindisoneandhasonlytwobasicsortsofpreoccupation:goodandbad.Thisbeingthecase,weshouldclassifythemeditationexercisesintotwobasicsortsaswell,soastohelpthemindattainconcentration.Nomatterwhatpropensitiesdifferingmindsmayhave,theyareallsuitedtotwobasicthemes.


TheTwoThemesofMeditation

1.Samatha-kammaṭṭhāna:tranquilitymeditation—techniquesforstillingthemind;

2.Vipassanā-kammaṭṭhāna:insightmeditation—techniquesfordevelopingdiscernment.

Theobjectsoftranquilitymeditation,accordingtotheauthorsofthevariouscommentaries,numberuptoforty.Butalthoughtheyaremany,theyallfallintooneoftwoclasses—

a.Rūpa-kammaṭṭhāna:exercisesdealingwithphysicalphenomena;b.Arūpa-kammaṭṭhāna:exercisesdealingwithnon-physicalphenomena.“Physicalphenomena”refersprimarilytothosephenomenathatappearin

one’sownbodyandinthebodiesofothers,i.e.,thefourbasicpropertiesofearth,water,fire,andwind,whichtakentogethermakeupthephysicalbody.Anything,though,thatappearstotheeyeismadeupofthesefourproperties,andsobelongsinthisclassaswell.

“Non-physicalphenomena”referstothosethingsthataresensedviatheheartanddonotappeartotheeye,i.e.,thefourtypesofmentalevents(nāma-dhamma):vedanā—theexperiencingoffeelingspleasant,painful,orneutral;saññā—theactoflabelingoridentifyingforms,sounds,smells,tastes,tactilesensations,goodandevil;saṅkhāra—mentalfabrication,theformingofthoughtsthataregood,badorneutral;viññāṇa—consciousnessofwhatappearstothesensesofsight,hearing,smell,taste,touch,andideation.

So,simplyspeaking,wehave(a)thebodyand(b)themind,or—astheyarecalledinPali—formandname(rūpa-dhamma,nāma-dhamma).


MethodsforAttainingTranquility

Usethebodyasathemeforattainingtranquilityasfollows:Focusonthepropertiesofearth,water,fire,andwindthatappearinthebody.Don’tletyourthoughtswanderoutside.Focusexclusivelyonyourownbodyandmind,fixingyourattentionfirstonfiveexamplesoftheearthproperty:kesā—hairofthehead;lomā—hairofthebody;nakhā—nails;dantā—teeth;taco—skin,whichwrapsupthebodyandbones.Scrutinizethesefivepartsuntilyouseethattheyareunattractive,filthy,andrepulsive,eitherwithregardtowheretheycomefrom,wheretheyare,theircolor,theirshape,ortheirsmell.

If,afterfocusingyourthoughtsinthisway,yourminddoesn’tbecomestill,goontoscrutinizefiveexamplesofthewaterproperty:pittaṁ—gall,bitterandgreen;semhaṁ—phlegm,whichpreventsthesmellofdigestingfoodfromrisingtothemouth;pubbo—pus,decayedanddecomposing,whichcomesfromwounds;lohitaṁ—bloodandlymph,whichpermeatethroughoutthebody;sedo—sweat,whichisexudedwheneverthebodyisheated.Scrutinizethesethingsuntilyouseethat—withregardtoorigin,location,color,smellandtheabove-mentionedaspects—theyarerepulsiveenoughtomakeyourskincrawl.Focusonthemuntilyou’reconvincedthatthat’showtheyreallyare,andthemindshouldsettledownandbestill.

Ifitdoesn’t,goontoexaminefouraspectsofthefireproperty:theheatthatkeepsthebodywarm;theheatthatinflamesthebody,makingitfeverishandrestless;theheatthatdigestsfood,distillingthenutritiveessencesoastosenditthroughoutthebody(ofthefoodweeat,onepartisburnedawaybythefiresofdigestion,onepartbecomesrefuse,onepartfeedsourparasites,andtheremainingpartnourishesthebody);theheatthatagesthebodyandwastesitaway.Considerthesefouraspectsofthefirepropertyuntilyouseethemintermsofthreecharacteristics,i.e.,thattheyareinconstant(aniccaṁ),stressful(dukkhaṁ),andnot-self(anattā).

Iftheminddoesn’tsettledown,goontoconsiderthesixaspectsofthewindproperty:theup-goingbreathsensations,thedown-goingbreathsensations,thebreathsensationsinthestomach,thebreathsensationsintheintestines,thebreathsensationsflowingthroughouttheentirebody,andthein-and-outbreath.Examinethewindpropertyfromtheviewpointofanyoneofthethreecharacteristics,asinconstant,stressful,ornot-self.Iftheminddoesn’tdevelopasenseofdismayanddetachment,gatherallfourpropertiestogether—earth,water,fireandwind—intoasinglepointandmakethattheobjectofyourmentalexercise.

Allofthephysicalphenomenamentionedhereshouldbeexaminedinawaythatmakestheheartdismayedanddetached.Inotherwords,makeyourselfsee


thesephenomenaasdisgustingandrepulsive,orasinconstant,stressful,andnot-self,not“me”or“them.”Whenyouseethingsinthiswaytothepointwherethemindsettlesdownandbecomesfirmlyconcentrated,thisiscalledthedevelopmentoftranquility(samathabhāvanā).

Allofthetechniquesmentionedhereareformakingthemindfirmandstill,andforstrengtheningyourmindfulness.Whenyouexaminetheaspectsofthebodyinthisway,youshouldrefrainfromrepeatingyourmeditationword.Onlywhenthemindbecomesmalleableandcalmshouldyoufocusonthemostimportantaspectofthebody—thein-and-outbreath—togetherwiththewordbuddho,soastomakethemindconcentratedinasingleplace.Or,ifyouaremoreskilledatanothermeditationtheme,focusonwhateverismostconvenientforyou—butdon’tfocusonanyobjectoutsidethebody,andkeepwatchoverthemindsothatitdoesn’tdraganyoutsidemattersin.Evenifthoughtsdoarise,don’tgolatchingontotheircontents.Ifthey’rethoughtsthatwon’taidincalmingthemind,suppressthem—andevenoncethey’resuppressed,youhavetokeepupyourguard.

Asforthefourphysicalproperties,whenyou’veperceivedanyoneofthemclearly,you’veperceivedthemall,becausetheyallsharethesamecharacteristics.

Onceyouseethatthemindhasfirmlysettleddown,youcanstopyourmentalrepetitionandthenfixyourattentionontherealculprit:Theminditself.Whenyoufixyourattentiononthemind,keepeverythingfocuseddownonyourpresentawareness.Consideritintermsofthethreecharacteristics—inconstancy,stress,and“not-selfness”—untilthemindbecomesdismayedanddetachedandrevertstoitsconditioningfactor(bhavaṅga),i.e.,itsunderlyingstateofbecoming,whichinthiscaseiseitherthelevelofsensualityorthelevelofform.(See‘OntheMind’sLevelsofBecoming,’below.)

Thisisexperiencedinavarietyofways,eithersuddenlyorgradually.Themindmayenterthisstateforonlyamomentandthenretreat,orelsemaystaythereforawhile.Itmayormaynotbeawareofwhat’shappening.Ifyourmindfulnessisweak,yourmindwillloseitsbearings.Ifavisionarises,youmaylatchontoit.Youmayloseallsenseofwhereyouareandwhatyou’remeditatingon.Ifthishappens,yourconcentrationbecomesmohasamādhi,micchāsamādhi,ormicchāvimutti—i.e.,deludedconcentration,wrongconcentration,orwrongrelease.Sowhenthemindreachesthisleveloftranquility,youshouldbeespeciallycarefultokeepyouralertnessalwaysstrong.Don’tlosetrackofyourbodyandmind.

Byandlarge,whenthemindreachesthislevel,it’sapttoloseitsbearingsandperceivevisions.Perhapswemaydecidebeforehandthatwewanttoseeavision,andsowhenthedesiredvisionariseswefeelpleased,latchontoit,anddriftalongafterit.Ifthishappens,wemissoutonthelevelofconcentrationthat’s


trulyresolute,strong,anddiscerning—simplybecauseavisiongotintheway,preventinginsightfromarising.Soforthisreason,youshouldletgoofyourvisionsandmakethemindfirmlyset,notlettingitbeswayedbyanythingatall.


MentalPhenomenaasaThemeofMeditation

Anythingnotvisibletotheeyebutexperiencedasasensationofthemindistermednon-physical(arūpa).Tousethesesensationsasabasisfortranquilitymeditation,wemustfirstdividethemintotypes,i.e.,vedanā—theexperiencingoffeelingsormoods,likesanddislikes;saññā—labels,names,mentalallusions;saṅkhāra—mentalfabrications;andviññāṇa—consciousness.

Onceyouunderstandwhatthesetermsreferto,scrutinizethefeelingsthatappearinyourownbodyandmind.Inotherwords,observethementalstatesthatexperiencemoodsandfeelings,toseeatwhichmomentstherearefeelingsofpleasure,pain,orneitherpleasurenorpain.Beawarethat,“RightnowI’mexperiencingpleasure,”“RightnowI’mexperiencingpain,”“RightnowI’mexperiencingafeelingthat’sneitherpleasurenorpain.”Beconstantlyawareofthesethreealternatives(thefeelingthat’sneitherpleasurenorpaindoesn’tlastforverylong).Ifyou’rereallymindfulandobservant,you’llcometoseethatallthreeofthesefeelingsare,withoutexception,inconstant,stressful,andnot-self;neitherlongnorlasting,alwaysshiftingandchangingoutofnecessity:sometimespleasure,sometimespain,sometimesneutral,sometimesalot,sometimesalittle,neversatisfyingyourwantsordesires.Onceyouseethis,letgoofthem.Don’tfastenontothem.Fixyourmindonasinglepreoccupation.

Ifyourmindstillisn’tfirm,though,scrutinizementallabelsnext.What,atthemoment,areyourthoughtsalludingto:thingspast,present,orfuture?Goodorbad?Keepyourawarenessrightwiththebodyandmind.Ifyouhappentobelabelingoralludingtoafeelingofpleasure,beawareofthepleasure.Ifpain,beawareofthepain.Focusonwhateveryou’relabelinginthepresent,toseewhichwilldisappearfirst:yourawarenessortheactoflabeling.Beforelong,you’llseethattheactoflabelingisinconstant,stressful,andnot-self.Whenyouseethis,letgooflabelsandallusions.Don’tfastenontothem.Fixyourmindonasinglepreoccupation.

Ifyourmindstillisn’tfirm,goontoscrutinizementalfabrications:Whatissuesareyourthoughtsfabricatingatthemoment:pastorfuture?Areyourthoughtsrunninginagooddirectionorbad?Aboutissuesoutsidethebodyandmind,orinside?Leadingtopeaceofmindortorestlessness?Makeyourselfconstantlyalert,andonceyou’reawareoftheactofmentalfabrication,you’llseethatallthinkingisinconstant,stressful,andnot-self.Focusyourthoughtsdownonthebodyandmind,andthenletgoofallaspectsofthinking,fixingyourattentiononasinglepreoccupation.

Ifthemindstilldoesn’tsettledown,though,scrutinizeconsciousnessnext:What,atthemoment,areyoucognizantof—thingswithinorwithout?Past,present,orfuture?Goodorbad?Worthwhileorworthless?Makeyourself


constantlyself-aware.Onceyourmindfulnessandalertnessareconstant,you’llseeimmediatelythatallactsofconsciousnessarefleeting,stressful,andnot-self.Thenfocusontheabsolutepresent,beingawareofthebodyandmind.Whateverappearsinthebody,focusonit.Whateverappearsinthemind,focusonjustwhatappears.Keepyourattentionfixeduntilthemindbecomesfirm,steady,andstillinasinglepreoccupation—eitherasmomentaryconcentration,thresholdconcentration,orfixedpenetration.

Thesethreelevelsofconcentrationaretheresultsoftheexercisesyouhavedone.Sometimesconcentrationarisesfromconsideringthebody,sometimesfromconsideringfeelings,mentallabels,mentalfabrications,orconsciousness.Italldependsonwhichthemecausesyoutodevelopasenseofdismayanddetachment.

Allthetechniqueslistedherearesimplyforyoutochoosefrom.Whichevermethodseemsmostsuitedtoyouistheoneyoushouldtake.There’snoneedtopracticethemall.

Thetwobasicthemesfortranquilitymeditationmentionedabove—physicalphenomenaandmentalphenomena—arealsocalledthefiveaggregates(khandha).Eventhoughthefiveaggregatescoverawidevarietyofphenomena,theyallcomedowntothebodyandmind.Youhavetokeepyourattentionfirmlyestablishedonthebodysoastoknowitsnature,andfirmlyestablishedattheminduntilyouknowyourownmindthoroughly.Ifyoudon’tbringthingstogetherinthisway,youwon’tknowthetasteofconcentrationanddiscernment.Justlikefood:Ifyoudon’tbringittogethertoyourmouthandstomach,youwon’tknowitstasteorgainanynourishmentfromitatall.

Onceyou’vegainedconcentration—nomatterwhatthelevel—theimportantpointistobecontinuallyobservantofyourownmind.Beconstantlymindfulandcontinuallyalert.Whenyoucanmaintainalertnessonthelevelofmomentaryorthresholdconcentrationandcankeeptrackofthesetwolevelssoastokeepthemgoing,theywillgainstrengthandturnintofixedpenetration,thelevelofconcentrationthat’sresolute,strong,andendowedwithcleardiscernment.

Whenintuitivediscernmentarises,youwillseehowthisonemindcantakeonbirthinvariouslevelsofbecoming,knowingthat,‘Nowthemindisonthesensuallevel—nowonthelevelofform—nowontheformlesslevel.’


OntheMind’sLevelsofBecoming

1.Amindwhoseunderlyingpreoccupationiscoupledwithsadnessorpainisboundforrebirthinthefourrealmsofdeprivation.

2.Amindwhoseunderlyingpreoccupationiscoupledwithalowlevelofpleasureandhappinessisboundforrebirthonthehumanlevel.

3.Amindwhoseunderlyingpreoccupationiscoupledwithastrongerlevelofpleasureandhappinessisboundforrebirthintheheavenlyrealms.

4.Amindwhoseunderlyingpreoccupationiscoupledwiththelevelofpleasureandhappinessthatarisesfromconcentration—i.e.,thestrongsenseofrapturethatarisesfromjhāna—isboundforrebirthintheBrahmāworldsonthelevelofform.

5.Amindwhoseunderlyingpreoccupationiscoupledwithasubtlelevelofequanimity,withnoformappearingasthesignorfocalpointofconcentration,isboundforrebirthintheBrahmāworldsontheformlesslevel.

Thusthedifferinglevelsoftranquilitycanleadtodifferentresults.Allofthisreferstotheaspectsofthemindthatarise,decay,anddisappear.

Theseaspectsarisethroughthepoweroftwolevelsofconcentration.


TwoLevelsofConcentration

1.Momentaryconcentration:theactofthemind’sgrowingstillforamoment,likeapersonwalkingalong:Onefoottakesastepwhiletheotherfootstopsstillforamomentbeforetakingthenextstep.

2.Thresholdconcentration:theactofthemind’ssettlingdowndeeperthanthat,likeapersonwalkingalongwhomeetswithsomethingandstopstolookforamoment—withneitherfoottakingastep—beforeheresumeswalking.

Thesetwotypesofconcentrationarenotwithouttheirdangersorenemies.Ifyou’renotproficientenoughatthem,theymaydeteriorate—oryoumaygethookedonthem.Thedangersthatariseinthewakeofthesetypesofconcentrationare(a)growingattachedtothemeditationsyllable,havingnosenseofwhentostoprepeatingit;(b)beingtakeninbythefiveformsofrapture;(c)playingaroundwithvisionsandsignsthatappear,regardingthemasespeciallytrueorpotent.

Allofthesephenomena,ifyou’rewisetothem,canhelpleadtothepathsandfruitionsleadingtonibbāna.Ifyouaren’twisetothemandbecomeattachedtothemassomethingspecial,themindissuretofallforthevariousformsofraptureandtostartdriftingastray.Youmightstartbehavingundertheinfluenceofwhatyouseeinyourmeditationorintimatetoothersthatyouhaveinvinciblepowersorclairvoyantabilities.Allofthiscandestroyyourconcentration.Yourmindfulnessandself-restraintwillbecomeweakandyou’lldriftalongundertheinfluenceofwhateveroccurstothemind—self-indulgent,dreaming,anddrifting.Thesephenomenathusbecomeyourenemies,killingoffthelevelofconcentrationthat’sresoluteandendowedwiththediscernmentcapableofseeingthroughallthreelevelsofbecoming.

Thisiswhytheabovephenomenaaretermedenemies.Whenwebeginmeditating,though,wehavetostartoutbyclingingtotheseverysameenemies.Butinclingingtothem,don’tbecomplacent,becausethey’reonlyapath.Ordinarily,whenwewalkalongapath,wedon’thavetopullitupandcarryitalongbehindus.Wejustleaveitwhereitis.Inthesameway,themeditationsyllable,rapture,andvisionsarethingswehavetopassthrough,butnotthatwehavetolatchonto—thinking,forinstance,thatwe’vealreadyreachedthegoal.


OntheMeditationSyllable

Themeditationsyllableusedasapreliminarybasisforconcentration—buddho,arahaṁorwhatever—issomethingthateventuallyshouldbeletgoof.Onceyouseethatthemindisfirm,mindful,andreadytoinvestigate,stoptherepetitionandfixyourattentionsolelyontheawarenessoftheknowingmind.


TheFiveFormsofRapture

1.Minorrapture(khuddakāpīti):Yourhairstandsonend,andtearscometoyoureyes,eitherwithorwithoutyourbeingawareofthefact.Thishappens,notthroughasenseofsadness,butthroughafeelingofpleasure,fullness,andsatisfactioninaskillfulpreoccupation.

2.Momentaryrapture(khaṇikāpīti):Ashiverrunsthroughthebody,andafeelingofsatisfactionappearsforaflashintheheart,likeaflashoflightningortheflickeroflightningbugs.

3.Recurrentrapture(okkantikāpīti):Astrongersenseofthrillcomesoverthebody,likewaveswashingoverashore.

4.Transportingrapture(ubbegāpīti):Asenseoftransportingjoycomeswellingupthroughthebodytothepointwhereyoulosecontrolandstartactingorspeakinginvariousways.Forinstance,sittinginconcentration,youmaysuddenlyraiseyourhandsinadorationorbowdown.Ifthefeelinggrowsreallystrong,youmaynotbeconsciousofwhatyou’redoing.Youmaystartspeaking,thewordscomingoutontheirownwithoutanyforethoughtonyourpart.

5.Pervadingrapture(pharaṇāpīti):Aflushortinglingsensationspreadsthroughandpermeatesthebody.Sometimesthebodyitselfseemstogrowandswell,orelsetobecomeverysmall.

Whenanyoneoftheseformsofrapturearises,youshouldkeepyourmindfulnessfirm.Don’tletthemindbeovercomebyit.Keepyourmindstrongandunaffected.Don’tloseyoursenseofyourbodyandmind.Keepyourwordsandactionsfirmlyundercontrol.Don’tactundertheinfluenceofthefeeling.Ifthesenseofrapturecomesinagentleform,wellandgood;butifitcomesinastrongform,andyouletthemindbeovercomebyit,youcaneasilygethooked.Don’tgoassumingthatyou’vegainedthisorreachedthat,becauseallofthesefeelingsareinconstant,stressful,andnot-self.Ifyougetfixatedonthem,themindwon’tbeabletoattaingoodconcentration.Ifyoufallforthem,they’llbecomeenemiesofyourconcentrationanddiscernment.


TwoKindsofVision

1.Acquiredimages(uggahanimitta):Sometimeswhenthemindsettlesdown,avisionofonesortoranothermayappear—alumporacloudofblack,red,orwhite,etc.;avisionofone’sownbodyorofapersonactinginonewayoranother;avisionoftheBuddhaorofoneofthenobledisciples,orofheavenorhell—there’snoendtowhatmayappear.Inshort,whenwesitwithoureyesclosedmeditating,whateverimagesariseinthemindareclassedasacquiredimages.Ifweseeagoodone,wetendtoassumethatit’sasignthatwe’veattainedagoodlevel,andsowefastenontoit.Ifweseeanunpleasantone,wetendtobecomefearfulorupset.

Soweshouldmakeourselveswisetothefactthatthereisnotruthtothesevisions.They’resimplyillusions,deceivingtheheart.Theycomeunderthecharacteristicsofbeinginconstant,stressful,andnot-self.Theirnatureistoariseandthenpassaway.Tolatchontothemandtakethemseriouslyisaformofdefilementandattachment,callednimittupādāna,clingingtosigns.Soifavisionarises,youshouldleaveitalone.Keepconsciousofyourownbodyandmind.

Actually,thesevisionsdon’tcomefromanywhereotherthanyourownheart.Tofallforthemislikebeingdupedbyyourownreflection.Justaswhenabirdiseatingfoodandweshowititsreflectioninamirror,it’llopenitsbeak—outofgreedorenvy—andtrytostealthefoodinitsreflection’sbeak,droppingthefoodinitsownbeak,soitiswithacquiredimages:Ifwelatchontothemandtakethemseriously,goodconcentrationanddiscernmentwilldropfromourgrasp.

Thisbeingthecase,weshouldleavethesevisionsalone.Ifwestartmakingassumptionsbasedonthem,theywillturnintoaformofattachmentandsobecomeourenemies.Ifanuglyorfrighteningimagearises,wemaygetunnerved.Sonomatterwhatsortofimagearises,don’tgetinvolvedinit.Remindyourselfthatthere’snothingconstantordependableaboutit,thatit’ssimplyacamp-followerofdefilement,attachment,andunawareness.Visionsofthissorthavealsobeentermedkilesa-māra,thedemonsofdefilement,temptingthemindtobecomefixatedontheircontents.

Theimportantpointisnottobringthemintothemind,becauseourpurposeinmeditatingistotrainthemindtobepure.We’renottryingto“get”anythingatall.Focusonthebodyandmind,seeyourownbodyandmind,keepknowinguntilyouknowthatyou’refreefromdefilement,sufferingandstress:Onceyoutrulyknowinthisway,you’reontherighttrack.Everythingelse,youshouldletpass.Don’tfastenordwellonit.

2.Dividedimages(paṭibhāganimitta):Thismeansthatyouseparatetheimagefromthemindandthemindfromtheimagesoastoseethetruenatureoftheimageasinconstant,stressful,andnot-self.Ifyoucan’tseparatethingsinthis


wayandinsteadgetcaughtupinplayingalongwiththevision,yourmindwillgoastrayfromgoodconcentration.

Ifyoureallywanttoknowthemind,youhavetogetthemindoutofthevisionandthevisionoutofthemind.Andbeforeyoucandothis,youhavetoconsiderthevisionfromthestandpointofthethreecharacteristics,asinconstant,stressful,andnot-self.Forinstance,thevariousvisionsthatappearcanbesmall,large,broad,narrow,bright,murky,nearorfar.Thisshowsthatthey’reinconstant.Soseparatethemindfromthem.Themindwillthenbefreedfromthem,andyoushouldthenreturnyourattentionexclusivelytothebodyandmindasbefore.Asyourpowersofmindfulnessbecomefirmerandstronger,mindfulnesswillturnintofixedpenetration.Andwhenfixedpenetrationacquiresenoughpower,youwillbereadyfortheexercisesofinsightmeditation.

Noteveryoneexperiencesvisionsofthissort.Somepeoplehavealotofthem;othersneverhaveanyatall,oratmostonlyrarely,becausethey’rethingsthatareinconstantandundependable.Ifthepowerofyourtranquilityisstrong,theretendtobealotofthem.Ifthepowerofyourinsightisstrong,theymostlikelywon’tappear.Atanyrate,theimportantpointisthatifyou’reconstantlyawareofyourbodyandmind,you’reontherighttrack.Ifyoucanbeawaretothepointwhereyouknowthatyourmindisreleasedfromitsmassofdefilements,somuchthebetter.

Evenifyoudon’texperiencevisions,concentrationstillhasitsrewards.Eventhelowerlevelsofconcentration—momentaryconcentrationandthresholdconcentration—areenoughtoprovideabasisforthearisinginsight.


Jhāna

Thehighestlevelofconcentration—fixedpenetration—followsonthresholdconcentration.Ifmindfulnessandalertnessarisewhileyouareinthresholdconcentration,theyturnitintojhāna.

Jhānameansfocusingthemind,makingitabsorbedinasingleobject,suchastheformofthebody.Ifyouwantjhānatoariseandnotdeteriorate,youhavetopracticeuntilyouareskilled.Here’showit’sdone:Thinkofasingleobject,suchasthebreath.Don’tthinkofanythingelse.Practicefocusingonyoursingleobject.Nowaddtheotherfactors:Vitakka—thinkabouttheobject;andvicāra—evaluateituntilyouarriveatanunderstandingofit,e.g.seeingthebodyasuncleanorascomposedofimpersonalproperties.Themindthenbecomeslight;thebodybecomeslight;bothbodyandmindfeelfullandrefreshed:Thisispīti,rapture.Thebodyhasnofeelingsofpain,andthemindexperiencesnopain:Thisissukha,pleasureandease.Thisisthefirstlevelofrūpajhāna,whichhasfivefactors:singleness(ekaggatā),directedthought,evaluation,rapture,andpleasure.

Whenyoupractice,startoutbyfocusingonasingleobject,suchasthebreath.Thenthinkaboutit,adjustingandexpandingituntilitbecomesdominantandclear.Asforraptureandpleasure,youdon’thavetofabricatethem.Theyariseontheirown.Singleness,directedthought,andevaluationarethecauses;raptureandpleasure,theresults.Togethertheyformthefirstlevelofjhāna.

Asyoubecomemoreskilled,yourpowersoffocusingbecomestronger.Theactivitiesofthoughtandevaluationfadeaway,becauseyou’vealreadygainedacertainlevelofunderstanding.Asyoufocusinontheobject,thereappearsonlyrapture—refreshmentofbodyandmind;andpleasure—easeofbodyandmind.Keepfocusinginontheobjectsothatyou’reskilledatit.Don’twithdraw.Keepfocusinguntilthemindisfirmandwellestablished.Oncethemindisfirm,thisisthesecondlevelofrūpajhāna,inwhichonlyrapture,pleasure,andsinglenessremain.

Nowfocusonthesenseofraptureassociatedwiththegrosserphysicalbody.Asthemindbecomesmoreandmorefirm,itwillgainreleasefromthesymptomsofrapture,leavingjustpleasureandsingleness.Thisisthethirdlevelofrūpajhāna.

Thencontinuefocusinginonyouroriginalobject.Don’tretreatfromit.Keepfocusedonituntilthemindattainsappanājhāna,absolutelyfixedabsorption,resoluteandunwavering.Atthispoint,yoursenseofawarenessbecomesbrighterandclearer,causingyoutodisregardthegrossersenseoftheformofthebodyandtofocusinsteadonthesubtlersenseofthebodythatremains.Thisleavesonlysinglenessofpreoccupation,themindbeingunconcernedandunaffectedbyanyexternalobjectsorpreoccupations.Thisisthefourthlevelof


rūpajhāna,composedofsinglenessofpreoccupationandequanimity.Whenyoubecomeskilledandresoluteatthisstage,yourconcentrationgains

thestrengththatcangiverisetotheskillofliberatinginsight,whichinturniscapableofattainingthenoblepathsandfruitions.Sokeepyourmindinthisstageaslongaspossible.Otherwiseitwillgoonintothelevelsofarūpajhāna,absorptioninformlessobjects.

Ifyouwanttoenterarūpajhāna,though,hereishowit’sdone:Disregardthesenseoftheformofthebody,payingnomoreattentiontoit,sothatyouareleftwithjustacomfortablesenseofspaceoremptiness,freefromanysensationofconstrictionorinterference.Focusonthatsenseofspace.Tobefocusedinthiswayisthefirstlevelofarūpajhāna,calledākāsānañcāyatanajhāna,absorptioninthesenseofunboundedspace.Yoursenses—sight,hearing,smell,taste,touch,andideation—feelspaciousandclear,withnophysicalimageactingasthefocalpointofyourconcentration.Ifyourpowersofdiscernmentareweak,youmaymistakethisfornibbāna,butactuallyit’sonlyalevelofarūpajhāna.

Onceyouknowandseethis,goontothenextlevel.Letgoofthesenseofspaceandemptiness,andpayattentiontowhateverpreoccupationisleft—butattentiononthislevelisneithergoodanddiscerning,norbadandunskillful.It’ssimplyfocusedonawarenessfreefromactivities.Thisleveliscalledviññāṇañcāyatanajhāna,absorptioninthesenseofunboundedconsciousness.Ifyouaren’tdiscerning,youmaymistakethisfornibbāna,butit’sactuallyonlyalevelofarūpajhāna.

Onceyouknowthis,makeyourfocusmorerefineduntilyoucometothesensethatthereisnothingatalltothemind:It’ssimplyemptyandblank,withnothingoccurringinitatall.Fixyourattentiononthispreoccupationwith“Nothingishappening,”untilyouareskilledatit.Thisisthethirdlevelofarūpajhāna,whichhasaverysubtlesenseofpleasure.Still,it’snotyetnibbāna.Instead,it’scalledākiñcaññāyatanajhāna,absorptioninthesenseofnothingness.

Nowfocusonthesubtlenotionthatsaysthere’snothingatall,untilitchanges.Ifyoudon’twithdraw,butkeepfocusedrightthere,onlyawarenesswillbeleft—butasforawarenessonthislevel,youcan’treallysaythatitknowsandyoucan’tsaythatitdoesn’t.Youcan’tsaythatit’slabelinganythingandyoucan’tsaythatit’snot.Youcan’tyetdecideonewayoranotheraboutyourpreoccupation.Themind’spowersoffocusedinvestigationatthispointareweakened,becauseanextremelyrefinedsenseofpleasurehasarisen.Youhaven’tsearchedforitscausesand,whenyou’reinthisstate,youcan’t.Soyoufallintothefourthlevelofarūpajhāna:neva-saññā-nāsaññāyatanajhāna,absorptioninthesenseofneitherperceptionnornon-perception,astateinwhichyoucan’tsaythatthere’sanyactoflabelingleft,andyoucan’tsaythatthere’snot.

Sowhenthemindchangesfromoneofthesestagesofawarenessorpointsof


viewtoanother,keepclosetrackofit.Becircumspectandfullyawareofwhatit’sdoingandwhereit’sfocused,withoutlettingyourselfgetcaughtupwiththerefinedsenseofpleasurethatappears.Ifyoucandothis,you’llbeabletoletgoofallsaṅkhāradhamma:allthingsfabricatedandconditioned.

Thefourlevelsofarūpajhānaarenothingotherthantheminddwellingonthefourtypesofmentalphenomena(nāma).Inotherwords,themindstartsoutbygettingcaughtupwithasenseofpleasureandwell-beingthatisn’tfocusedonanyobjectorimage,butissimplyanempty,spaciousfeeling(vedanā).Thisisthefirstlevelofarūpajhāna.Onthesecondlevel,themindiscaughtupwiththeactofconsciousness(viññāṇa).It’sfocusedonanemptysenseofawarenessasitsobject—simplytheactofconsciousnesshappeningoverandovercontinuously,withoutend.Thisiscalledabsorptioninthesenseofunboundedconsciousness,i.e.,beingstuckontheactofconsciousness.Onthethirdlevelofarūpajhāna,themindiscaughtupwiththeactofmentalfabrication(saṅkhāra),whichmerelyarisesandpassesaway.Nothing,nothingatallappearsasanimage,andthemindsimplynoticesthisoverandoveragain.Thisiscalledabsorptioninthesenseofnothingness,i.e.,beingstuckonmentalfabrication.Onthefourthlevelofarūpajhāna,themindiscaughtupwiththeactoflabeling(saññā),seeingthatitcan’tsaythatthereisalabelforwhatithasjustexperiencedorisnowexperiencing,anditcan’tsaythatthereisn’t.Thusitfallsintoabsorptioninthesenseofneitherperceptionnornon-perception.

Allfourlevelsofarūpajhānahaveasenseofpleasureandwell-beingastheircommonbasis.Beginningwiththefirstlevel,thereisanextremelyfineandsubtlesenseofpleasure,butyourunderstandingofitisn’ttrue.Whatthismeansisthatyoucan’tyetletgoofyourunderstandingofit.Yousimplyremainfocusedandabsorbedinit,withoutthinkingorevaluatingtofindoutitscauses.Themindatthispointdoesn’tfeelinclinedtothinkorevaluatebecausethesenseofpleasureisrelaxedandexquisitebeyondmeasure.

Soifyouwanttogainreleasefromallsufferingandstress,youshouldpracticefocusingfromonelevelofarūpajhānatoanother,inandout,backandforth,overandover,untilyouareskilledatit.Theninvestigate,searchingforthecausesandunderlyingfactorsuntilyoucanknowthat,“Herethemindisstuckontheactoflabeling—hereitisstuckontheactofmentalfabrication—hereitisstuckontheactofconsciousness.”

Consciousnessistheunderlyingfactorfornameandform,orphysicalandmentalphenomena.Physicalandmentalphenomena,bytheirnature,containandcovereachother.Onceyouunderstandthis,focusontheformofthebody.Evaluateitbackandforthsothatitbecomesmoreandmorerefineduntilthemindisabsolutelyfirm,absorbedinasinglepreoccupation,eitheronthesensuallevel[asensoryimageofthebody],onthelevelofform[theinternalsenseoftheformofthebody],orontheformlesslevel.Keepthemindfixed,andthen


examinethatparticularpreoccupationuntilyouseehowitarisesandpassesaway—butdon’tgoassumingyourselftobewhatarisesandpassesaway.Keepthemindneutralandunaffected,andinthiswayyouwillbeabletoknowthetruth.

Thewayinwhichthefourlevelsofrūpajhānaandthefourlevelsofarūpajhānaarefashionedcanbeputbrieflyasfollows:Focusonanyoneofthefourpropertiesmakingupthesenseoftheformofthebody(earth,water,fire,andwind).Thisisrūpajhāna.Theoneobjectyoufocusoncantakeyouallthewaytothefourthjhāna,withthevariouslevelsdifferingonlyinthenatureoftheactoffocusing.Asforarūpajhāna,itcomesfromrūpajhāna.Inotherwords,youtakethesenseofphysicalpleasurecomingfromrūpajhānaasyourstartingpointandthenfocusexclusivelyonthatpleasureasyourobject.Thiscanalsotakeyouallthewaytothefourthlevel—absorptioninthesenseofneitherperceptionnornon-perception—withthevariouslevelsdifferingonlyinthewayyoulabelandexperiencethatpleasure.Or,toputitinplainEnglish,youfocus(1)onthebodyand(2)onthemind.

Rūpajhānaislikeamango;arūpajhāna,likethemango’staste.Amangohasashape,butnoonecanseetheshapeofitstaste,becauseit’ssomethingsubtleandrefined.Thisiswhypeoplewhodon’tpracticeinlinewiththelevelsofconcentrationgoastrayinthewaytheyunderstandthings.Somepeopleevenbelievethatdeathisannihilation.Thissortofviewcomesfromthefactthattheyaresoblindthattheycan’tfindthemselves.Andwhentheycan’tfindthemselves,theydecidethatdeathisannihilation.Thisislikethefoolwhobelievesthatwhenafiregoesout,firehasbeenannihilated.Thosewhohavelookedintothematter,though,saythatfirehasn’tbeenannihilated,andtheycanevenstartitupagainwithouthavingtouseglowingembersthewayordinarypeopledo.

Inthesameway,aperson’smindandbodyarenotannihilatedatdeath.Takeablatantexample:Whenamandiesandiscremated,peoplesaythathisbodynolongerexists.Butactuallyitselementsarestillthere.Theearthisstillearthjustasitalwayswas;thewaterisstillwater;thefireisstillfire;andthewind,stillwind.Onlytheirparticularmanifestations—hair,nails,teeth,skin,flesh,etc.—havedisappeared.Whatwesupposedthemtobehasvanished,butthenatureoftheprimalelementshasn’t.It’sthereasitalwayswas.Peoplewhohavefallenfortheirsupposingsaresuretobeshockedatdeath;thosewhohaveseenthetruth,seedeathasnothingstrange.It’ssimplyachangeinthemanifestationsoftheelements.

Ourfearofdeathisbasedonourassumptionthatthebodyisours.Whenitdies,andwefeelthatit’sbeenannihilated,thisonlyincreasesourfears,allbecausewedon’tknowthetruthofthebody.Andifwedon’tknowthetruthevenofthiscrudebody,we’reripeforallsortsofwrongviews,suchastheviewthatdeathisannihilation.Ifdeathisannihilation,thentherearenoheavens,nohells,noBrahmāworldsandnonibbāna.Andifthisistrue,thentheBuddhawaseven


stupiderthanweare,becausepleasureinthepresentlifeissomethingeveryoneknowsenoughtosearchfor—evencommonanimalsknowenoughtolookforfood.SowhywouldtheBuddhahavetoexerthimselftothepointofsacrificinghislifeandmindforthesakeofteachingotherpeople?

Peoplewhobelievethatdeathisannihilation,whofrombirthhavebeenledbynecessitytosearchforalivingfromtheirenvironment,arelikeapersonblindfrombirthwho—whenhegetsolderandhisparentsorfriendstakehimbythehandandleadhimintoacave—won’tknowwhetherhe’sinthecaveoroutsideofthecave,becausehecan’tsee.Andwhenhecan’tsee,he’llthinkthateverywhereisprobablydarkwithoutexception.Eveniftheytellhimthatin-the-caveisdarkandoutside-of-the-caveisbright,hewon’tbelievethem,allbecauseofhisowndarkness.Inthesameway,peoplebelievethatthebodyandmindareannihilatedatdeathandthattherearenoheavens,hells,Brahmāworlds,ornibbāna,allbecauseoftheirowndarkness.Theirknowledgehasn’tpenetratedintotherealnatureofbirthanddeath.Theyseeothersspeakingofthepracticeofvirtue,concentration,jhāna,anddiscernmentforthesakeofendingbecomingandbirth,andtheysmiletothemselves.“Whatabunchoffools.”theysay.Butactuallythey’rethefoolswithouttheirknowingit.

Thosewhohaveseenthatdeathhastobefollowedbyrebirthhaveseenthatifdefilement,craving,andunawarenessstillentwinetheheart,rebirthwillbeendless.Peoplewhocan’tseethisareboundtobelievethateverythingisannihilatedatdeath.

OurLordBuddhawasasage,amanofwisdomendowedwithvirtue,concentration,anddiscernment.Hewasabletoseethatthereisnoannihilation—justliketheexpertsurveyorwhocanlookatamountainspringandknowthatthere’sgoldinthemountain.

“Look,”hetellssomefarmers.“There’sgoldinthespring.”Theygoandlook,buttheydon’tseeanysignsofgold.Alltheyseeiswater

gushingoutofthemountain.“Thatguyislying,”theythink.“Hemustbeoutofhismind.Helooksatspringwaterandseesgold.”

Butwhat’sreallywrongisthattheydon’tknowhiscraft.Thosewhoseethatdeathhastobefollowedbyrebirthaslongasthereisunawareness(avijjā)intheheartareliketheexpertsurveyor.Thosewhobelievethatdeathisannihilationarelikethefarmerswhoknownothingofthecraftofsearchingforgold.

Thosewhowanttoseeclearlyintothenatureofbirthanddeathwillfirsthavetolearnthecraftoftheheart.Directedthought,evaluation,rapture,pleasure,andsingleness:TheseformthefirstskillintheBuddha’scraft.Tofocusinuntilonlyrapture,pleasure,andsinglenessareleftisthesecondskill.Tofocusinuntilonlypleasureandsinglenessareleftisthethirdskill.Tofocusinuntilonlyequanimityandsinglenessareleftisthefourth.Whenyou’vereachedthispoint,


you’vemasteredalltheskillsofferedinthatparticularschool,i.e.,you’vemasteredthebody;you’veseenthatit’sjustamatterofphysicalproperties,uncleanandrepulsive,inconstant,stressful,andnot-self.Somepeople,onreachingthispoint,don’tcontinuetheirstudies,butsetthemselvesupindubiousprofessions,claimingtohavespecialpowers,tobefortune-tellersortoknowmagicalincantations,usingtheirskillstomakealivingundertheswayofdelusion.

Those,however,whohavethenecessaryfunds—namely,convictioninthepathsandfruitionsleadingtonibbāna—willgoontostudyinanotherschool,arūpajhāna,focusingdirectlyinonthemind.Forexample:Rightnow,whatareyouthinking?Goodthoughtsorbad?Whenyouhavethemindfulnessandalertnesstoknowthatathoughtisbad,stareitdownuntilitdisappears,leavingonlygoodthoughts.Whenagoodthoughtarises,there’sasenseofeaseandwell-being.Focusinonthatsenseofwell-being.Don’twithdraw.Ifyou’regoingtothink,thinkonlyofthatsenseofwell-being.Keepfocusinguntilyouareskilledatstayingwiththatsenseofwell-being,tothepointwhere,whenyouwithdraw,youcanfocusrightbackinonit.Thisverysenseofwell-beingisthebasisforallfourlevelsofarūpajhāna.Theydifferonlyintheirviewpointsonit.Onceyou’vefocusedonthissamesenseofwell-beingfirmlyenoughandlongenoughtogothroughthefirst,second,third,andfourthlevelsofarūpajhāna,youshouldthengobackandreviewalltheskillsyou’vemasteredfromtheverybeginning,backandforth,untiltheybecomeappanājhāna,fixedabsorption,firmandfullymastered.

Rūpajhāna,oncemastered,islikebeingagovernmentofficialwhoworksandearnsasalary.Arūpajhāna,oncemastered,islikebeingaretiredofficialreceivingapensionfromthegovernment.Somepeople,whenthey’vefinishedgovernmentservice,simplycurlupandliveofftheirpensionswithoutusingtheirskillstoprovidethemselveswithanyfurtherbenefits.Thisislikepeoplewhomasterrūpajhānaandarūpajhānaandthendon’tusetheirskillstogainthefurtherbenefitsofthetranscendent.

Ifyoudowanttogainthosebenefits,though,here’showit’sdone:Focusyourpowersofinvestigationbackonyourprimalsenseofthebodyandminduntilliberatinginsightarises.Theinsightthatactsasastairwaytothetranscendentlevelisbasedonjhānaattheleveloffixedpenetration,focusingthemindresolutelytoreachthefirstlevelofrūpajhāna.Thosepeoplewhohaveagooddealofdiscernmentwill—oncethemindhasattainedconcentrationforonlyashortwhile—focusdirectlyinonmentalphenomena.Inotherwords,they’llfocusonthemindandinvestigateitspreoccupationuntiltheyclearlyseethetruenatureofphysicalandmentalphenomena.Thestateofmindthatclingstophysicalandmentalphenomenawillvanish,andwhileitisvanishingthe“stateofmindchanginglineage(gotarabhūcitta)”issaidtoarise.Whenthemindcan


knowthat“mundanementalstatesarelikethis”and“transcendentmentalstatesarelikethat,”that’scalledgotarabhū-ñāṇa,change-of-lineageknowledge,i.e.,comprehensionofnibbāna.

Herewe’retalkingaboutpeoplewhoareinclinedtofocusprimarilyonthemind,whotendtodevelopinsightmeditationmorethantranquilitymeditationandarenotexpertinfocusingonthebody.TheirAwakeningistermedreleasethroughdiscernment(paññā-vimutti).Althoughtheydon’tdevelopallofthemundaneskillsthatcomealongwithconcentration—i.e.,theydon’tmasterallofthethreeskills,theeightskills,orthefourformsofacumen—theystillmastertheonecrucialskill,theknowledgethatdoesawaywiththementaleffluents(āsavakkhaya-ñāṇa).

Thosewhotendmoretowardtranquilitymeditation,though,areinnogreathurry.Theydevelopallthelevelsofjhāna,goingbackandforth,againandagain,untilthey’reexpertinbothrūpajhānaandarūpajhāna.Thentheyreturntothefourthlevelofrūpajhānaandfocusstronglyonit,takingthefeaturesofrūpajhānaastheirobject—theiruggahanimitta—andthenmanipulatingthembackandforth(paṭibhāganimitta)tothepointwheretheirpowersofmindfulnessandalertnessarefirm.Theyfocusuntiltheirmindsareneutralandstill,steadywithasingleobject,uninvolvedwithanyoutsidepreoccupations.Theywillthenbeabletoidentifyexactlyhowthefeaturesofrūpajhānaandarūpajhānadiffer—andwillrealizethatthefourthlevelofrūpajhānaisthecrucialone,givingthemindstrengthinavarietyofways.

Whenyoureachthispoint,focusonthefourthlevelofrūpajhāna.Keepthemindneutralandstill,constantlyfocusedonasingleobject.Focusononespotasyourframeofreference(satipaṭṭhāna),i.e.,onthesubtlesenseofthebodyatthislevel,inandofitself.Whenyouarestronglyfocused,asenseofbrightnesswilldevelop,andavarietyofamazingskills—eithermundaneortranscendent,dependinginpartonthepowerofyourjhāna—willariseinthemind.

Theknowledgeandskillsarisingfromjhānacanfreeyoufromallsufferingandstress.Butmostofus,byandlarge,don’tthinkoflookingfortheseskills.We’reinterestedonlyinthoseskillsandformsofknowledgethatwillkeepustiedtosufferingandstressonandonthroughtime.Sothosewhoaimforwell-beingthat’sclearandcleanshouldtraintheirmindstogiverisetojhāna,whichisoneofthetreasuresofthenobleones.

Thefourlevelsofrūpajhānaandthefourlevelsofarūpajhāna,takentogether,arecalledtheeightattainments(samapatti),allofwhichcomedowntotwosorts:mundaneandtranscendent.Inmundanejhāna,thepersonwhohasattainedjhānaassumesthat,‘Thisismyself,’or‘Iamthat,’andholdsfasttotheseassumptions,notgivingrisetotheknowledgethatletsgoofthosethingsinlinewiththeirtruenature.Thisisclassedassakkāya-diṭṭhi,theviewpointthatleads


ustoself-identityview,thefeelingthat,‘Thisisme,’or‘Thisismine.’Thisinturnleadstosīlabbata-parāmāsa,attachmenttoouraccustomedpractices,i.e.,seeingjhānaassomethingofmagicalpotency,thatwhateverwesetourmindsonattainingwillhavetocometrue.Asforourdoubts(vicikicchā)abouttheBuddha,Dhamma,andSaṅgha,thesehaven’tbeenclearedupbecausewe’vebeendeflected,deludedbythethingsthatoccuronatthislevelandhaven’tgottenanyfurther.

Thuswhoeverattainsjhānawithoutabandoningthethreefetters(saṅyojana)ispracticingmundanejhāna.Mundanejhāna,unlessyou’rereallyexpertatit,istheeasiestthingintheworldtolose.It’salwaysreadytodeteriorateattheslightestdisturbancefromsights,sounds,smells,tastes,tactilesensations,andideas—unlessyou’rereallyproficientatit.Sometimesyoumaybesittinginjhānaandthen,whenyougetupandwalkaway,it’sgone.

Asfortranscendentjhāna:Whenyou’veattainedrūpajhānaandarūpajhāna,yougobacktoexaminethevariouslevelsuntilyouareexpertatthemandthendevelopinsightmeditationsoastoseemundanejhānaforwhatitreallyis.Inotherwords,youseethatthepreoccupationsofbothrūpajhānaandarūpajhānaareinconstant,stressful,andnot-self.Oncethisknowledgearises,youareabletoletgoofthevariouspreoccupationsofjhāna;andoncethemindissetloosefromrūpajhānaandarūpajhāna,itentersthetranscendentlevel;thestreamtonibbāna.Itcutsthethreefetters—self-identityview,graspingatpracticesandhabits,anduncertainty—andisheadedstraightfornibbāna.Whenyouhavecutthethreefetters,yourjhānaistranscendentjhāna;yourvirtue,concentration,anddiscernmentarealltranscendent.

Onceyouhavemasteredthesetwomodesofjhāna,theywillgiverisetothevariousabilities,mundaneortranscendent,taughtbyBuddhismthatdifferfromworldlyskillsinthattheycanariseonlyaftertheattainmentofjhāna.Amongtheseskillsarethethreeskills(vijjā),theeightskills,andthefourformsofacumen(paṭisambhidā-ñāṇa).


TheThreeSkills

1.Pubbenivāsānussati-ñāṇa:theabilitytorememberpastlives.2.Cutūpapāta-ñāṇa:theabilitytoknowwherelivingbeingsarereborn

afterdeath.3.Āsavakkhaya-ñāṇa:theabilitytodoawayentirelywiththeeffluentsof

defilement.

1.Theabilitytorememberpastlives:Firstyouhavetobeproficientinallfourframesofreference(satipaṭṭhāna).Onceyourmindfulnessisstrong,youwillknowthetruthofthebodyinthepresent.Thatis,youkeepfocusingonthebodyasitappearsinthepresentuntilthereappearsthesubtleimageofthebodythatisconstantlyarisingandfallingaway.Youwillthenbeabletoknownotonlythepresent,butalsothepastandfutureofthebody.Withregardtothepast,youwillknowbacktothedayitwasconceivedinyourmother’swomb.Whatitwaslikeafterthefirstday,theseventhday,onemonth,threemonths,sevenmonths,nine…whatitlookedlike,howitlived,whatsortoffooditconsumed;andthenasitgrewoneyear,two,three,four,fiveallthewaytothepresent:You’llbeabletoknowthetruthofthebody.Asforthefuture,you’llknowhowthebodywillchangeifyoulivetotheageofthirty,forty,eighty,allthewaytothedayyoudie.Ifyourknowledgeonthislevelbecomesgreatmindfulness,youwillbeabletorememberbackonelifetime,tenlifetimes,onehundred,onethousand…dependingonthepowerofyourknowledge.Asforthementalphenomenayouexperiencedinpastlives,youwillbeabletoknowthemaswell,justasyoucanknowthebody.

2.Theabilitytoknowwherelivingbeingsarerebornafterdeath:Firstyouhavetobeproficientinknowingthemovementsofyourownmindinthepresent.Sometimesittakesonthecharacteristicsofamindintherealmsofdeprivation,sometimesthecharacteristicsofahumanmind,aheavenlymindoraBrahmāmind.Onceyouknowyourowncrudeandsubtlementalstatesinthepresent,andyourknowledgeistrulystrong,youwillbeabletosee—viatheinnereye,nottheoutereye—exactlyhowwellorbadlydifferentlivingbeingsfarewhentheydieandarereborn.

3.Theknowledgethatdoesawaywiththeeffluentsofdefilement:Thismeansclearknowledgeofthefournobletruths—theabilitytocomprehendstress(dukkha)asarisingfromcraving(taṇhā);theabilitytocomprehendwhatwillputanendtocraving,i.e.,identifyingthepath(magga),andthendevelopingthepathuntilthedisbandingofstress(nirodha)occurs.Youwillhaveclearvisionofallfourtruths,doingawaywithdefilement,craving,views,andconceitsthroughthepowerofyourdiscernment.Theknowledgethatdoesawaywithmentaleffluentsformstheessenceofliberatinginsight(vipassanā-ñāṇa).


TheEightSkills

1.Vipassanā-ñāṇa:clearinsightintotheelements(dhātu),theaggregates(khandha),andthesensemedia(āyatana).

2.Manomayiddhi:theabilitytoprojectmind-madeimages.3.Iddhividhi:supernormalpowers.4.Dibba-sota:clairaudience,theabilitytohearsoundsnearandfar.5.Cetopariya-ñāṇa:knowledgeofthethoughtsandmindsofothers.6.Dibba-cakkhu:clairvoyance,theabilitytoseewithoutopeningyour

eyes.7.Pubbenivāsānussati-ñāṇa:knowledgeofpastlives.8.Āsavakkhaya-ñāṇa:knowledgethatdoesawaywithmentaleffluents.

1.Vipassanā-ñāṇa:Thisreferstoclearinsightintothesixelements—thepropertiesofearth,water,fire,wind,space,andconsciousness—perceivingtheirtruenature,e.g.,seeingthemasequalintermsofthreecharacteristics—inconstancy,stress,and“not-selfness”;seeingthemmerelyasfabrications;knowingthemwithregardtoallthreetimeperiods—past,presentandfuture:whattheyhavebeen,whattheywillbe,andwhattheyareatthemoment.Onlywhenyourinsightintothesemattersisabsolutelycleardoesitqualifyasvipassanā-ñāṇa.

Theaggregatescoverthesamerangeofphenomenaastheelementsbutsimplyclassifytheminadifferentway:body,feelings,mentallabels,mentalfabrications,andconsciousness.Theseaggregatescanbereducedtotwo—physicalandmentalphenomena—andtheseinturncanberedividedintosix:thesenses(sight,hearing,smell,taste,touch,ideation)andtheircorrespondingobjects.Thesearetermedsensemedia(āyatana).

Inshort,clearinsightintotheelements,aggregates,andsensemediaformsthefirstoftheeightskills.

2.Manomayiddhi:Thisreferstotheabilitytomakeimagesofyourselforofothersappeartootherpeople.Theseimagescanappearinwhatevermanneryouwantthemto,withoutyourhavingtomakeamove.Thisskilldependsonbeingabletomanipulatethefourphysicalproperties,focusingonthemwiththepowerofjhānaandthedeterminationofthemindtomakethemappearanywayatall.

3.Iddhividhi:Examplesofsupernormalpowersaretheabilitytomakeacrowdofpeopleappeartobeonlyafewpeople,orafewpeopleappeartobeacrowd;theabilitytowalkthroughfire,onwater,orthroughthedarkifwalkinginbrightlight;theabilitytomakethebodyappearsmall,tall,short,dark,fair,old,young,etc.;theabilitytoaffecttheweather,causingrain,wind,fire,earthquakes,etc.Allofthiscanbeaccomplishedthroughthepowerofjhāna.


4.Dibba-sota:theabilitytohearsoundsnomatterhownearorfar—thevoicesofhumanbeings,thevoicesofheavenlybeings,orwhateverothersoundyoumayfocusonhearing.

5.Cetopariya-ñāṇa:theabilitytoknowthethoughtsofothers—goodorbad,crudeorrefined,hatingyouormeaningyouwell.Whateveranotherpersonmaybethinkingwillappearclearlytoyou.

6.Dibba-cakkhu:theabilitytoseefarthingsasnear,and-toseeanythingclearly,nomatterwhat,withouthavingtoopenyoureyes.

7.Pubbenivāsānussati-ñāṇa:theabilitytorememberpreviouslives.8.Āsavakkhaya-ñāṇa:theknowledgethatdrivessuchdefilementsaspassion,

aversion,anddelusionoutoftheheart.(Theselasttwoskillsareexplainedunderthethreeskillsabove.)


TheFourFormsofAcumen

1.Attha-paṭisambhidā:acumenwithregardtomeaning.2.Dhamma-paṭisambhidā:acumenwithregardtomentalqualities.3.Nirutti-paṭisambhidā:acumenwithregardtolinguisticconventions.4.Paṭibhāṇa-paṭisambhidā:acumenwithregardtoexpression.

1.AcumenwithregardtomeaningmeansknowinghowtoexplaintheBuddha’sshorterteachingsindetailandhowtodrawoutthegistofadetailedteachingsothatlistenerswillhaveacorrectunderstandinginlinewiththeBuddha’saims.Evenifyoumayhavealottosay,yougettothepoint;evenifyouhaveonlyalittletosay,youdon’tleaveoutanythingimportant.Wrongwordsyoucanturnintorightones,andexplanationsthatarecorrectbutcrudeyoucanmakemoresubtlewithoutleavinganythingout.

2.Acumenwithregardtomentalqualitiesmeansknowinghowtodistinguishskillfulqualitiesfromunskillfulones,establishingthefirstasgood,whichoughttobefollowed,andthesecondasevil,whichoughttobeavoided.Youknowhowtoexplaintheirvariouslevels,classifyingtheunskillfulascommon,intermediate,andsubtle,andthenknowwhichskillfulqualitiesaresuitableforcounteringeachsort:Virtuedoesawaywithcommondefilements;concentrationdoesawaywithintermediatedefilements;anddiscernment,subtledefilements.Thisisknowledgeaboutmentalqualities,ontheleveloftheory.Thenextstepistopracticeandtodevelopvirtuetodoawaywiththerootsofunskillfulness,themorecommonformsofgreed,aversion,anddelusion;todevelopconcentrationtodoawaywithintermediatedefilements,thehindrances;anddiscernmenttodoawaywiththesubtledefilements,ignoranceandthefetters(saṅyojana).

Acumenwithregardtomentalqualitiesthusmeanstodistinguishthevarioustypesofqualitiesandthentoputtheskillfulqualitiesintopracticeuntilthesupremequality—nibbāna—isattained.Simplyknowingabouttheskillfulqualities,butnotdevelopingthem,runscountertotheBuddha’sreasonsforteachingabouttheminthefirstplace.

3.Acumenwithregardtolinguisticconventionsreferstotheabilitytoknowtheindividualwithwhomyouarespeaking(puggalaññutā),andhowtospeakwithdifferenttypesofpeoplesoastobeinkeepingwiththeirknowledgeandbackground(parisaññutā).Youknowthatyouhavetospeakthiswaywiththatlayperson,andthatwaywiththis;thatthisgroupofmonksandnoviceshastobeaddressedinsuchandsuchaway,inlinewiththeirvariousbackgrounds.Youknowhowtomakepeopleunderstandintheirownlanguage—howtospeakwithfarmers,merchants,andkings,varyingyourlanguagesoastofitthepersonyouarespeakingto.Thisformofacumen,contrarytowhatpeoplenormallybelieve,doesn’trefertotheabilitytospeaktheexternallanguageofbirdsormiceor


what-have-you.Evenifwecouldspeaktheirlanguage,whatgoodwoulditdoforthem?Ifanyonecanactuallyspeaktheselanguages,goodforthem.TheBuddha’smaininterest,though,wasprobablyinhavingusknowhowtospeakwithpeopleinawaythatourwordswillmeettheirneeds.Onlythosewhohavethisabilityqualifyashavingacquiredthisformofacumen.

4.Acumenwithregardtoexpressionreferstobeingquick-wittedindiscussingtheDhammaanditsmeaning,knowinghowtoputthingsinanaptwaysoastokeepaheadofyourlisteners.Thisdoesn’tmeanbeingdevious,though.Itsimplymeansusingstrategysoastobeofbenefit:puttingcommonmattersinsubtleterms,andsubtlemattersincommonterms;speakingofmatterscloseathandasiftheywerefaraway,offarawaymattersasiftheywerecloseathand,explainingabasestatementinhightermsorahighstatementinbaseterms,makingdifficultmatterseasy,andobscuremattersplain.Youknowtherightwordtocutoffalong-windedopponent,andhowtoputthings—withoutsayinganythingfalseordubious—sothatnoonecancatchyou.Tobegiftedinexpressioninthiswaymeansnottobetalkative,buttobeexpertattalking.Talkativepeoplesoonrunthemselvesout;peopleexpertattalkingneverrunoutnomatterhowmuchtheyhavetosay.Theycanclearupanydoubtsinthemindsoftheirlisteners,andcanfindtheonewell-chosenwordthatisworthmorethanahundredwords.

Theskillsclassedasthefourformsofacumenreferonlytotheskillsofthissortthatcomefromthepracticeoftranquilityandinsightmeditation.

Thethreeskills,theeightskills,andthefourformsofacumenariseonlyinthewakeofjhāna.Whenclassedaccordingtolevel,theyaretwo:sekha-bhūmi,i.e.,anyoftheseskillsasmasteredbyastream-enterer,aonce-returner,anon-returner,orbyapersonwhohasyettoattainanyofthetranscendentlevels;andasekha-bhūmi,anyoftheseskillsasmasteredbyanarahant.

Theonlyoneoftheseskillsthat’sreallyimportantisāsavakkhaya-ñāṇa,theknowledgethatdoesawaywiththementaleffluents.Asfortheothers,whetherornottheyareattainedisn’treallyimportant.Andit’snotthecasethatallnobleoneswillattainalloftheseskills.Nottomentionordinarypeople,evensomearahantsdon’tattainanyofthemwiththesingleexceptionoftheknowledgethatdoesawaywithmentaleffluents.

Tomastertheseskills,youhavetohavestudiedtranquilityandinsightmeditationunderaBuddhainapreviouslifetime.

Thisendsthediscussionofjhāna.

AtthispointIwouldliketoreturntothethemesofinsightmeditation,becausesomepeopleareboundnottobeexpertinthepracticeofjhāna.Eventhoughtheymayattainjhānatosomeextent,it’sonlyforshortperiodsoftime.


Somepeople,forexample,tendtobemoreathomeinvestigatingandfiguringoutthecausesandeffectsofphysicalandmentalphenomena,developinginsightintermsofthethreecharacteristicsofinconstancy,stress,and“not-selfness,”practicingonlyamoderateamountofjhānabeforeheadingontothedevelopmentofliberatinginsight.

Liberatinginsightcanbedevelopedineitheroftwoways:Forthoseexpertsinjhāna,insightwillarisedependentonthefourthlevelofrūpajhāna;forthosenotexpertinjhāna,insightwillarisedependentonthefirstlevelofjhāna,followingthepracticeofthresholdconcentration.Somepeople,whentheyreachthispoint,startimmediatelyinvestigatingitasathemeofinsightmeditation,leadingtocompleteandclearunderstandingofphysicalandmentalphenomenaor,intermsoftheaggregates,seeingclearlythatform,feelings,mentallabels,mentalfabrications,andconsciousnessareinherentlyinconstant,stressful,andnot-self,andthenmakingthisinsightstrong.

Ifthissortofinsightbecomespowerfulatthesametimethatyourpowersofmindfulnessandalertnessareweakandslowacting,though,anyoneoftenkindsofmisapprehensioncanoccur.Thesearecalledvipassanūpakkilesa,thecorruptionsofinsight.Actually,theyarenothingmorethanby-productsofthepracticeofinsight,butifyoufallforthemandlatchontothem,theybecomedefilements.Theycanmakeyouassumewronglythatyouhavereachedthepaths,fruitions,andnibbāna,becausetheyaredefilementsofaverysubtlesort.Theyarealsotermedtheenemiesofinsight.Ifyourmindfulnessisn’tequaltoyourpowersofdiscernment,youcangetattachedandbeledastraywithoutyourrealizingit,believingthatyouhavenomoredefilements,thatthereisnothingmoreforyoutodo.Thesetendefilementsareextremelysubtleandfine.Ifyoufallforthem,you’renotlikelytobelieveanyonewhotellsyouthatyou’vegonewrong.Thusyoushouldknowaboutthembeforehandsothatyoucanseparatethemindfromthemwhentheyarise.Butbeforediscussingthem,weshouldfirstdiscusstheexercisesforinsightmeditation,becausethecorruptionsofinsightappearfollowingonthepracticeoftheexercises.


ExercisesforInsightMeditation

Thesearetechniquesforgivingrisetoknowledgeandinsight,viathemind,intothenaturalworkingsofphysicalandmentalphenomena,asexpressedintermsofthefiveaggregates,seeingthemasnaturallyoccurringconditions—inherentlyinconstant,stressful,andnot-self—thesethreecharacteristicsbeingthefocalpointofinsightmeditation.

Ifwe’vecometothetopicofinsight,whyarewereferringagaintothefiveaggregates,inconstancy,stress,not-selfness,etc.?Weren’tthesealreadycoveredundertranquilitymeditation?

Theansweristhatalthoughinsightmeditationdealswiththesamerawmaterialastranquilitymeditation—i.e.,formandformlessobjects,orinotherwords,physicalandmentalphenomena—itgivesrisetoamorerefinedlevelofknowledgeandunderstanding.Thetreatmentofthefiveaggregatesandthethreecharacteristicsontheleveloftranquilitymeditationisverycrude.Theunderstandingitgivesofhowthefiveaggregatesareinconstant,stressful,andnot-selfisnotveryclear,simplyenoughtomakethemindsettledowntothepointwhereit’sreadyforthepracticeofinsightmeditation.Oncewereachthelevelofinsight,though,ourunderstandingofhowthefiveaggregatesareinconstant,stressful,andnot-selfbecomeclearerandmoredistinct.Wecanmakethefollowingcomparison:Theunderstandinggainedontheleveloftranquilitymeditationislikecuttingdownthetreesinaforestbutnotyetsettingthemonfire.Theunderstandinggainedonthelevelofinsightmeditationisliketakingthetreesandburningthemup.Theforestinthesecondcaseismuchmoreopenandclear—eventhoughit’sthesameforest.Thisishowthelevelsofunderstandinggainedintranquilityandinsightmeditationdiffer.

Todevelopinsight,youfirsthavetodistinguishthefiveaggregates:physicalphenomena,feelings,mentallabels,mentalfabrications,andconsciousness.Onceyouhavethemdistinguished,startoutbyfocusingonandconsideringallphysicalphenomena,whetherpast—thosethathaveoccurredbeginningwithyourconceptionasanembryoinyourmother’swomb;present;orfuture—thosethatwillcontinuetooccuruntilthedayyoudie;internal—thephenomenaoftheeye,ear,nose,tongue,andbody,togetherwiththevisionsthatappearthroughthepowerofthemind;orexternal—sights,sounds,smells,tastes,andtactilesensations:Focusonexaminingalltheseformsdowntoasinglepoint—thattheyareallinconstant,stressful,andnot-self.Theyarisemomentarilyandthenpassaway,neversatisfyingthedesiresofthosewhowantthem,neverofferinganythingofanysubstanceorworth.Thisholdstrueequallyforanyandallthingscomposedofthephysicalproperties.


Thisistheexercisedealingwithphysicalphenomena.

Asforfeelings,startoutbydistinguishingtwosorts:externalandinternal.Externalfeelingsarisewhentheeyecomesintocontactwithavisibleobject,theearcomesintocontactwithasound,thenosecomesintocontactwithanaroma,thetonguecomesintocontactwithaflavor,orwhentactilesensations—heat,cold,etc.—comeintocontactwiththebody.Allfiveofthesecategoriesareclassedasexternalfeelings.Ifthemindisdispleased,abadmoodisexperienced;ifthemindisneitherpleasednordispleased,aneutralmoodisexperienced:Forthemindtoexperienceanyofthesemoodsisclassedasinternalfeeling.Focusonexaminingbothinternalandexternalfeelings—past,present,orfuture—downtoasinglepoint:thefactthattheyareallinconstant,stressful,andnot-self.Bynaturetheyariseonlytopassaway.

Thisisthesecondexercise.

Asformentallabels,therearetwosorts,externalandinternal.Externallabelingreferstotheactofidentifyingvisualobjects,sounds,smells,tastes,tactilesensations,andideaswhentheycomeintotherangeofthesenses.Internallabelingreferstotheactofidentifyingpleasant,painful,orneutralmoodsastheyarefeltbytheheart.Onceyoucanmakethisdistinction,focusonexaminingallactsoflabeling—past,present,orfuture,internalorexternal—downtoasinglepoint:thefactthattheyareallinconstant,stressfulandnot-self.Bynaturetheyariseonlytopassaway.

Thisisthethirdexercise.

Asforfabrications,theseshouldfirstbedividedintotwosorts:upādiṇṇaka-saṅkhāra,thosethataredependentonthepowerofthemindfortheirsustenance;andanupādiṇṇaka-saṅkhāra,thosethatarenot.Mountains,trees,andotherinanimateobjectsfabricatedbynatureareexamplesofthesecondcategory;peopleandcommonanimalsareexamplesofthefirst.

Fabricationsdependentonthepowerofthemindfortheirsustenanceareoftwosorts:externalandinternal.‘External’referstothecompoundofthefourphysicalpropertiesfashionedintoabodythroughthepowerofkamma.‘Internal’referstothefabricationofthoughts—-eithergood(puññābhisaṅkhāra),bad(apuññābhisaṅkhāra),orneithergoodnorbad(aneñjābhisaṅkhāra)—inthemind.

Focusonexaminingallfabrications—past,present,orfuture,internalorexternal—downtoasinglepoint,intermsofthethreecharacteristics,asfollows:

aniccāvatasaṅkhārāuppāda-vaya-dhammino


uppajjitvānirujjhanti…

‘Howinconstant(andstressful)arefabrications.Theirnatureistoariseanddecay.Arising,theydisband…’Theyareallboundtobeinconstant,stressful,andnot-self.

Thisisthefourthexercise.

Asforconsciousness,thisshouldfirstbedividedintotwosorts:internalandexternal.Internalconsciousnessreferstotheactofbeingclearlyawarethat,‘Thisisapleasantfeeling—thisisapainfulfeeling—thisisaneutralfeeling,’assuchfeelingsareexperiencedintheheart.Externalconsciousnessreferstobeingclearlyawarebymeansoftheeye,ear,nose,tongue,andbodywhenevervisualobjects,sounds,smells,tastes,andtactilesensationscomeintorangeandthemindreactswithnotionsofliking,disliking,orbeingneutral.Focusonexaminingallactsofconsciousnessdowntothethreecharacteristics:Whetherpast(beginningwiththe‘connectingconsciousness(paṭisandhiviññāṇa)’thatgivesrisetobirth),present,orfuture,internalorexternal,allareinconstant,stressful,andnot-self.There’snothingpermanentorlastingtothematall.

Whenyouconsiderthesethemesuntilyouseethemclearlyinanyoftheseways,youaredevelopingtheinsightthatformsthewaytothepathsandfruitionsleadingtonibbāna.

Thustheexercisesoftranquilityandinsightmeditationgiverisetodifferentlevelsofsensitivityandunderstanding,eventhoughtheydealwiththeverysamerawmaterial.Ifyoutrulydesiretogainreleasefromsufferingandstress,youshouldbeginstudyingyourownaggregatessoastogiverisetotranquilityandinsight.Youmayassumethatyoualreadyknowthem,yetifyoucan’tletthemgo,thenyoudon’treallyknowthematall.Whatyouknow,yousayyoudon’tknow;whatyoudon’tknow,yousayyoudo.Themindswitchesbackandforthonitself,andsoalwayshasitselfdeceived.

Knowledgeonthelevelofinformation—labelsandconcepts—isinconstant.Itcanalwayschangeintosomethingelse.Evenpeopleoutsideofthereligioncanknowtheaggregatesonthatlevel—alltheyhavetodoisreadafewbooksandthey’llknow.Sothosewhoreallywanttoknowshouldstartrightin,probingdownintotheaggregatesuntiltheyperceiveclearlyandtrulyenoughtoletgo.Onlythenwilltheybegenuineexpertsinthereligion.

Nowwewilldiscussthestagesofliberatinginsight,dealingfirstwiththesevenstagesofpurification,becausetheseformtheirbasis.


TheSevenStagesofPurification

1.Purificationofvirtue(sīla-visuddhi):Cleanseyourvirtues—inthought,word,anddeed—inlinewithyourstationinlife,sothattheyarepureandspotless,freefromallfivewaysofcreatinganimosity,suchastakinglife,stealing,etc.

2.Purificationofconsciousness(citta-visuddhi):Makethemindstillandresolute,eitherinmomentaryconcentrationorthresholdconcentration,enoughtoformabasisforthearisingofinsight.

3.Purificationofview(diṭṭhi-visuddhi):Examinephysicalandmentalphenomena,analyzingthemintotheirvariousparts,seeingthemintermsofthethreecharacteristics—asinconstant,stressful,andnot-self.

4.Purificationbyovercomingdoubt(kaṅkhā-vitaraṇa-visuddhi):Focusonthecausesandconditionsforphysicalandmentalphenomena,seeingwhatcausesthemtoarisewhenitarises,andwhatcausesthemtodisappearwhenitdisappears.Examineboththesesidesofthequestionuntilallyourdoubtsconcerningphysicalandmentalphenomena—past,presentandfuture—vanishtogetherinaninstant.Themindthatcanseethroughthepreoccupationwithwhichitisinvolvedinthepresentismuchmoresubtle,resolute,andfirmthanithaseverbeenbefore,andatthispointanyoneofthetencorruptionsofinsight—whichwereferredtoaboveasenemiesofinsight—willarise.Ifyourpowersofmindfulness,concentration,anddiscernmentaren’tequallyfast,theycanleadyoutojumptofalseconclusions,causingyoutolatchontothesedefilementsassomethingmeaningfulandthusgoingastray,fallingawayfromthehighestlevelsoftruth.Theenemiesofinsightare:

a.Splendor(obhāsa):anamazinglybrightlight,blottingoutyoursurroundings—e.g.,ifyou’resittinginaforestorpatchofthorns,theywon’texistforyou—brighttothepointwhereyougetcarriedaway,losingallsenseofyourbodyandmind,wrappedupinthebrightness.

b.Knowledge(ñāṇa):intuitionofanamazingsort,whichyouthenlatchonto—eithertotheknowledgeitselfortotheobjectknown—asbeyondrefutation.Perhapsyoumaydecidethatyou’vealreadyreachedthegoal,thatthere’snothingmoreforyoutodo.Yourknowledgeonthislevelistrue,butyouaren’tabletoletitgoinlinewithitstruenature.

c.Rapture(pīti):anexceedinglystrongsenseofraptureandcontentment,arisingfromasenseofseclusionforwhichyouhavebeenaimingallalong.Onceitarises,youarepleasedandoverjoyedtothepointwhereyoulatchontothismoodandlosesenseofyourbodyandmind.

d.Serenity(passaddhi):anextremesenseofmentalstillness,inwhichthemindstaysmotionless,overwhelmedandaddictedtothestillness.


e.Bliss(sukha):asubtle,exquisitesenseofpleasure,arisingfromasenseofmentalsolitudethatyouhavejustmetforthefirsttimeandthatthemindrelishes—thepleasureatthispointbeingexceedinglysubtleandrelaxed—tothepointwhereitbecomesaddicted.

f.Enthusiasm(adhimokkha):astrongsenseofconvictioninyourknowledge,believingthat,‘Thismustbethepaths,fruitions,andnibbāna’.

g.Exertion(paggaha):strongandunwaveringpersistencethatcomesfromenjoyingtheobjectwithwhichthemindispreoccupied.

h.Obsession(upaṭṭhāna):Yourtrainofthoughtbecomesfixedstronglyonasingleobjectandrunswild,yourpowersofmindfulnessbeingstrong,butyourpowersofdiscernmenttooweaktoprythemindawayfromitsobject.

i.Equanimity(upekkhā):Themindisstillandunmoving,focusedinaverysubtlementalnotionofequanimity.Notknowingthetruenatureofitsstate,themindrelishesandclingstoit.

j.Satisfaction(nikanti):contentmentwiththeobjectofyourknowledge,leadingtoassumptionsofonesortoranother.

Thesetenphenomena,ifyouknowthemforwhattheyare,canformawayalongwhichthemindcanstridetothepathsandfruitionsleadingtonibbāna.Ifyoufastenontothem,though,theyturnintoaformofclingingandthusbecometheenemiesofliberatinginsight.Alltenofthesecorruptionsofinsightareformsoftruthononelevel,butifyoucan’tletgoofthetruthsothatitcanfollowitsownnature,youwillnevermeettheultimatetruthofdisbanding(nirodha).Forthemindtoletgo,itmustusediscerninginsighttocontemplatethesephenomenauntilitseesthattheyareclearlyinconstant,stressful,andnot-self.Whenitseesclearlywithnoclingingtoanyofthesephenomena,knowledgewillarisewithinthemindthatthesethingsarenotthepathtothegoal.Oncethisawarenessarises,themindentersthenextlevelofpurification:

5.Purificationthroughknowledgeandvisionofwhatisandisnotthepath(maggāmagga-ñāṇadassana-visuddhi):Nowthatthisrealizationhasarisen,lookafterthatknowingmindtokeepitsecurelyinthementalseriesleadingtoinsight.Thediscernmentofinsightwillariseintheverynextmentalmoment,formingastairwaytothegreatbenefitsofthetranscendent,therewardcomingfromhavingabandonedthetencorruptionsofinsight.Liberatinginsightwillariseinthefollowingstages:


TheNineStagesofLiberatingInsight

a.Contemplationofarisingandpassingaway(udayabbayānupassanā-ñāṇa):seeingthearisingofphysicalandmentalphenomenatogetherwiththeirfallingaway.

b.Contemplationofdissolution(bhaṅgānupassanā-ñāṇa):seeingthefallingawayofphysicalandmentalphenomena.

c.Theappearanceofdread(bhayatūpaṭṭhāna-ñāṇa):seeingallfabrications(i.e.,allphysicalandmentalphenomena)assomethingtobedreaded,justaswhenamanseesadeadlycobralyinginhispathoranexecutionerabouttobeheadacriminalwhohasbrokenthelaw.

d.Contemplationofmisery(ādīnavānupassanā-ñāṇa):seeingallfabricationsasamassofpainandstress,arisingonlytoage,sicken,disband,anddie.

e.Contemplationofdisgust(nibbidānupassana-ñāṇa):viewingallfabricationswithasenseofwearinessanddisenchantmentwithregardtothecycleofbirth,aging,illness,anddeaththroughthevariousway-stationsintheroundofwanderingon;seeingthepainandharm,feelingdisdainandestrangement,withnolongingtobeinvolvedwithanyfabricationsatall.JustasagoldenKingSwan—whoordinarilydelightsonlyinthefoothillsofCittaPeakandthegreatHimalayanlakes—wouldfeelnothingbutdisgustattheideaofbathinginacesspoolatthegateofanoutcastevillage,inthesamewaythearisingofinsightcausesasenseofdisgustforallfabricationstoappear.

f.Thedesireforfreedom(muñcitukamyatā-ñāṇa):sensingadesiretoescapefromallfabricationsthatappear,justaswhenamangoesdowntobatheinapooland—meetingapoisonoussnakeoracrocodile—willaimatnothingbutescape.

g.Reflectivecontemplation(paṭisaṅkhānupassanā-ñāṇa):tryingtofigureoutawaytoescapefromallfabricationsthatappear,inthesamewaythatacagedquailkeepslookingforawaytoescapefromitscage.

h.Equanimitywithregardtofabrications(saṅkhārupekkhā-ñāṇa):viewingallfabricationswithasenseofindifference,justasahusbandandwifemightfeelindifferenttoeachother’sactivitiesaftertheyhavegainedadivorce.

i.Knowledgeinaccordancewiththetruth(saccānulomika-ñāṇa):seeingallfabrications—allfiveaggregates—intermsofthefournobletruths.

Allofthesestagesofinsightarenothingotherthanthesixthlevelofpurification:

6.Purificationthroughknowledgeandvisionoftheway(paṭipadā-ñāṇadassana-visuddhi):Atthispoint,ourwayiscleared.Justasamanwhohas


cutallthetreestumpsinhispathleveltothegroundcanthenwalkwithease,soitiswithknowledgeonthislevel:Wehavegottenpastthecorruptionsofinsight,buttheroots—avijjā,orunawareness—arestillintheground.

Thenextstepistodevelopthemindhigherandhigheralongthelinesofliberatinginsightuntilyoureachthehighestplaneofthemundanelevelleadingtothenoblepaths,beginningwiththepathopeningontothestreamtonibbāna.Thislevelistermed:

7.Purificationofknowledgeandvision(ñāṇadassana-visuddhi):Atthispoint,devoteyourselftodevelopingandreviewingthestagesofliberatinginsightthroughwhichyouhavepassed,backandforth,untilyoubecomeconfidentinthem,sothateachstageleadsontothenext,fromtheverybeginningallthewaytoknowledgeinaccordancewiththetruthandback,sothatyourperceptionintermsofthefournobletruthsisabsolutelyclear.Ifyourpowersofdiscernmentarerelativelyweak,youwillhavetoreviewtheseriesthreetimesinimmediatesuccessionbeforechange-of-lineageknowledge(gotarabhū-ñāṇa,knowledgeofnibbāna)willariseastheresult.Ifyourpowersofdiscernmentaremoderate,change-of-lineageknowledgewillariseafteryouhavereviewedtheseriestwiceinsuccession.Ifyourpowersofdiscernmentaretemperedandstrong,itwillariseafteryouhavereviewedtheseriesonce.Thusthesagesofthepastdividedthosewhoreachthefirstnoblepathandfruitionintothreesorts:Thosewithrelativelyweakpowersofdiscernmentwillhavetoberebornanotherseventimes;thosewithmoderatepowersofdiscernmentwillhavetoberebornanotherthreeorfourtimes;thosewithquickpowersofdiscernmentwillhavetoberebornonlyonce.

Thedifferentspeedsatwhichindividualsrealizethefirstpathanditsfruitionaredeterminedbytheirtemperamentsandpropensities.Theslowestclassarethosewhohavedevelopedtwopartstranquilitytoonepartinsight.Theintermediateclassarethosewhohavedevelopedoneparttranquilitytoonepartinsight.Thosewiththequickestandstrongestinsightarethosewhohavedevelopedoneparttranquilitytotwopartsinsight.Havingdevelopedthebeginningpartsofthepathindifferentways—herewearereferringonlytothosepartsofthepathconsistingoftranquilityandinsight—theyseeclearlyintothefournobletruthsatdifferentmentalmoments.

Intheend,itallcomesdowntoseeingthefiveaggregatesclearlyintermsofthefournobletruths.Whatdoesitmeantoseeclearly?Andwhatarethetermsofthefournobletruths?Thiscanbeexplainedasfollows:Startoutbyfixingyourattentiononaresultandthentracebacktoitscauses.Focus,forinstance,onphysicalandmentalphenomenaastheyariseandpassawayinthepresent.Thisisthetruthofstress(dukkha-sacca),asinthePaliphrase,

nāma-rūpaṁaniccaṁ,nāma-rūpaṁdukkhaṁ,


nāma-rūpaṁanattā:

‘Allphysicalandmentalphenomenaareequallyinconstant,stressful,andnot-self.’Fixyourattentionontheirarisingandchanging,seeingthatbirthisstressful,agingisstressful,illnessanddeatharestressful;sorrow,lamentation,pain,distress,anddespairarestressful;inshort,thefiveaggregatesarestressful.Whatisthecause?Whenyoutracebacktothecauseforstress,you’llfindthatcravingforsensualobjects—sights,sounds,smells,tastes,tactilesensationsandideas—isonecause,termedsensualcraving(kāma-taṇhā).Thenfocusinonthemindsoastoseetheintermediate-levelcauseandyou’llseethat‘Atthismomentthemindisstraying,wishingthatphysicalandmentalphenomena—form,feelings,labels,fabrications,andconsciousness—wouldbeinlinewithitswants.’Thiswishistermedcravingforbecoming(bhava-taṇhā).Focusinagainonthemindsoastoseethesubtlecauseandyou’llseethat,‘Atthismomentthemindsways,wishingthatphysicalandmentalphenomenawouldn’tchange,thattheywouldstayunderitscontrol.’Thiswishistermedcravingfornobecoming(vibhava-taṇhā),i.e.,cravingforthingstostayconstantinlinewithone’swishes.

Thesethreeformsofcravingarisewhenthemindisdeluded.Focusinandinvestigatethatdeludedmentalstateuntilyoucanseethatit’sinconstant,stressful,andnot-self.TapCravingonhisshoulderandcallhimbynameuntil,embarrassedandashamed,hewanesfromtheheart,inlinewiththeteaching:‘Thelackofinvolvementwiththatverycraving,thereleasefromit,therelinquishingofit,theabandonmentofit,thedisbandingofitthroughthelackofanyremainingaffection:Thisisthedisbandingofstress.’

Themindthatswitchesbackandforthbetweenknowingandbeingdeludedisalloneandthesamemind.Cravinglandsonit,notallowingittodevelopthepathandgaintrueknowledge,justasflocksofbirdslandingonatall,unsteady,taperingtreecancauseittoshudderandswayandcomecrashingdown.Thusthenoblediscipleshavefocusedoncravinganddiscardedit,leavingonlynirodha,disbanding.Theactofdisbandingcanbedividedintotwo—thedisbandingofphysicalandmentalphenomena;orintothree—thedisbandingofsensualcraving,cravingforbecoming,andcravingfornobecoming;orintofour—thedisbandingoffeelings,labels,fabrications,andconsciousnessofvariousthings.Addthedisbandingofformstothelastlistandyouhavefive.Wecouldkeepgoingonandon:Ifyoucanletgo,everythingdisbands.Whatthismeanssimplyisthattheheartnolongerclingstothesethings,nolongergivesthemsustenance.

Lettinggo,however,hastwolevels:mundaneandtranscendent.Mundanelettinggoisonlymomentary,notonce-and-for-all,andsothedisbandingthatresultsisonlymundane.It’snotyetconstant.Asforthepathofpractice,it’snotyetconstanteither.It’sthenobleeightfoldpath,allright,butonthemundane


level.Forexample:

1.Mundanerightview:Youseeintostress,itscauses,itsdisbanding,andthepathtoitsdisbanding,butyourinsightisn’tyetconstant—foralthoughyourviewsarecorrect,youcan’tyetletgo.Thisisthusclassedasmundanerightview.

2.Mundanerightresolve:Yourresolveistorenouncesensualpleasures,nottofeelillwill,andnottocauseharm.Thesethreeresolvesarecorrect,butthey’renotyetconstant.Youhaven’tyetfreedyourselfinlinewiththem.Thisisthusclassedasmundanerightresolve.

3.Mundanerightspeech:rightspeechisoffourtypes—refrainingfromlies,fromdivisivetale-bearing,fromcoarseandabusivespeech,andfromidle,aimlesschatter.Youknowthattheseformsofspeecharetobeavoided,butyoustillengageinthemoutofabsent-mindedness.Thisisthusclassedasmundanerightspeech.

4.Mundanerightaction:Youractivitiesaren’tyetconstantlyright.Sometimesyouactuprightly,sometimesnot.Thisisclassedasmundanerightaction.

5.Mundanerightlivelihood:Yourmaintenanceofrightlivelihoodbywayofthought,word,anddeedisn’tyetconstant.Inotherwords,it’snotyetabsolutelypure—insomewaysitis,andinsomeitisn’t.Thusitistermedmundanerightlivelihood.

6.Mundanerighteffort:Righteffortisoffourtypes—theefforttoabandonevilthathasalreadyarisen,toavoidevilthathasn’t,togiverisetothegoodthathasn’tyetarisen,andtomaintainthegoodthathas.Youreffortsinthesefourdirectionsaren’tyetreallyconsistent.Sometimesyoumaketheeffortandsometimesyoudon’t.Thisisthustermedmundanerighteffort.

7.Mundanerightmindfulness:Rightmindfulnessisoffourtypes—beingmindfulofthebody,feelings,themind,andmentalqualities.Whenyouaren’tconsistentinstayingmindfuloftheseframesofreference—sometimeskeepingtheminmind,sometimesnot—yourpracticeisclassedasinconstant.Thisisthustermedmundanerightmindfulness.

8.Mundanerightconcentration:Rightconcentrationisofthreesorts—momentaryconcentration,thresholdconcentration,andfixedpenetration.Ifthesecansuppressunskillfulmentalqualitiesforonlycertainperiodsoftime,they’reclassedasinconstant:sometimesyouhavethemandsometimesyoudon’t.Thisisthustermedmundanerightconcentration.

Theseeightfactorscanbereducedtothree:virtue,concentration,anddiscernment—i.e.,inconstantvirtue,inconstantconcentration,inconstantdiscernment—sometimespure,sometimesblemished.Theseinturnreduceultimatelytoourownthoughts,words,anddeeds.We’reinconstantinthought,word,anddeed,sometimesdoinggood,sometimesdoingevil,sometimes


speakingwhatisgood,sometimesspeakingwhatisevil,sometimesthinkingwhatisgood,sometimesthinkingwhatisevil.

Whenwewanttomakethepathtranscendent,wehavetobringtheprinciplesofvirtue,concentration,anddiscernmenttobearonourthoughts,words,anddeeds,andthenfocusoncleansingthosethoughts,words,anddeedssothatthey’reinlinewiththeprinciplesofvirtue,concentration,anddiscernmenttothepointwhereweattainapuritythatisradiantandlasting.Onlythencanthepathbecometranscendent.

Theresultsofeachpath,whethermundaneortranscendent,followimmediatelyonthepracticeofthepath,justasyourshadowfollowsimmediatelyuponyou.

Toreturntothediscussionofthemundanepath:Althoughthemundanepathissaidtohaveeightfactors,thiseightfoldpath—asit’sputintopracticebypeopleingeneral—forksintotwo:eightrightfactorsandeightwrong,makingasixteen-foldpath.Thisiswhyregressispossible.Whatthiscomesdowntoisthefactthatvirtue,concentration,anddiscernmentaren’tinharmony.Forexample,ourvirtuemayhaverightviewandourconcentrationwrongview,orourdiscernmentmayhaverightviewandourvirtueandconcentrationwrongview.Inotherwords,ourwordsanddeedsmaybevirtuous,butourthoughts—overpoweredbythehindrances—maynotreachsingleness;orthemindmayreachstillness,butwithoutbeingabletoletgoofitspreoccupationswiththeelements,aggregates,orsensemedia.Sometimesourdiscernmentmayhaverightview,butwehaven’tabandonedunvirtuousactions.Weknowthey’reharmfulandwe’reabletoabstainforawhile,butwestillcan’thelprevertingtothemeventhoughweknowbetter.Thisiswhywesaythemundanepathhassixteenfactors,eightrightandeightwrong,sometimesturningthiswayandsometimesthat.

If,however,youreallydecidetotrainyourselfandthenwatchovermundanerightviewsoastokeepitrightwithoutlettingthewrongpathinterfere—sothatyourvirtue,concentration,anddiscernmentareinharmony—inotherwords,theyallhaverightview—thenthisverysamemundanepath,onceitismadeconstantandconsistent,willbecometranscendent,leadingtothestreamtonibbāna.Onceyoureachthetranscendentlevel,thepathhasonlyeightfactors:Yourvirtue,concentration,anddiscernmentallhaverightviewintermsofyourthoughts,words,anddeeds.Inthiswaytheytranscendthemundanelevel.Themundanelevelisinconstant:inconsistent,undependable,dishonestwithitself.Onemomentyoudogood;thenextevil.Thenafteryou’veregressed,youprogressagain.Ifyouweretoclassifypeopleofthemundanelevel,therearefoursorts:

1.Somepeoplehavedoneevilinthepast,aredoingevilinthepresent,and


willcontinuedoingevilinthefuture.2.Somepeoplehavedoneevilinthepast,butaredoinggoodinthepresent,

andaren’twillingtoabandontheirgoodnessinthefuture.3.Somepeoplehavedonegoodinthepast,aredoinggoodinthepresent,but

willgiveitupinthefuture.4.Somepeoplehavedoneonlygoodinthepast,arekeepingitupinthe

presentinalltheiractions—i.e.virtue,concentration,anddiscernmentareconstantlywiththem—andtheyplantokeepondoinggoodintothefuture.

Sothere’snothingconstantaboutpeopleonthemundanelevel.They’regreedy,they’rerich.Theydobothgoodandevil.Twohandsaren’tenoughforthem;theyhavetocarrytheirgoodsonapoleovertheshoulder,withoneloadonthefrontendandanotherontheback.Sometimesthebackload—thepast—isgood,butthefrontload—thefuture—isevil.Sometimesthefrontloadisgoodandthebackloadevil.Sometimesthefrontandbackloadsarebothevil,butthepersoninthemiddleisgood.Sometimesallthreearegood.Whenwe’reloadeduplikethis,we’renotbalanced.Oneloadisheavyandtheotheronelight.Sometimeswetipoverbackwards,andsometimesfallflatonourface—backandforthlikethis,fromonelevelofbecomingtothenext.Thisishowitiswithvirtue,concentration,anddiscernmentonthemundanelevel.There’snotellingwherethey’llleadyounext.Soonceyou’vecometoyoursenses,youshouldstartrightinkeepingcarefulwatchoverthemundanepathsothatyoucanbringmundanevirtue,concentration,anddiscernmentintolinewiththetranscendent.


TurningtheMundanePathintotheTranscendentPath

Thepathofthenobleones—beginningwiththepathtostreamentry—istotakethemundaneeightfoldpathandbringittobearonthefiveaggregates—form,feelings,labels,fabrications,andconsciousness—or,inshort,tobringittobearonphysicalandmentalphenomena.Focusonthesephenomenawiththediscernmentofrightviewuntilyouseethemallintermsofthethreecharacteristics,i.e.,untilyouseeallphysicalandmentalphenomenaarisinganddisbandinginthepresentasinconstant,stressful,andnot-self.Youseewiththeeyeofintuitiveknowledge,theeyeofdiscernment,theeyeofcognitiveskill,theeyeofDhamma.Yourvisionistrueandcorrect.It’srightview,thepathinharmony,withnoadmixtureofwrongviewatall.Yourvisionofphysicalphenomenaiscorrectinlinewithvirtue,concentration,anddiscernment;yourvisionofmentalphenomenaiscorrectinlinewithvirtue,concentration,anddiscernment.Yourrightviewtracesthingsfirstforwardandthenback.Youhaveanadamantinesword—liberatinginsight—slashingbackandforth.Youareengagedinfocusedinvestigation:Thisiswhatformsthepath.

Youfixyourattentiononthenobletruthsastwo:causeandeffect.Whenyourmindisabsolutelyfocusedandfixedonexaminingcauseandeffect,that’sthepathtostream-entry.Onceyouhavegainedclearinsightintocauseandeffectthroughthepowerofyourdiscernment,makingtheheartradiantandbright,destroyingwhatevermentalandphysicalphenomenaarefetters(saṅyojana),theopeningtonibbānawillappear.Ifyourpowersofdiscernmentareweak,yourmindwillthenreturntoitsdependenceonmentalandphysicalphenomena,butevenso,itwillnolongerbedeceivedordeludedbythem,forithasseentheirharm.Itwillneveragaindaregrabontothethreefettersthatithasbeenholdingforsolong.

Thosewhoreachthisstagehavereachedthetranscendent—thepathandfruitionofstreamentry—andformoneclassofthenobledisciples.

Thereareninetranscendentqualities—fourpaths,fourfruitions,andonenibbāna:thepathtostreamentryandthefruitionofstreamentry;thepathtoonce-returningandthefruitionofonce-returning;thepathtonon-returningandthefruitionofnon-returning;thepathtoarahantshipandthefruitionofarahantship;allofwhichcomedowntotheonenibbāna,whichmakesnine.Thetermlokuttaradhamma—transcendentqualities—meanssuperiorqualities,specialanddistinctfrommundanequalities,reachinga“world”aboveandbeyondallworlds,destinedtogoonlyhigherandhigher,nevertoreturntoanythinglow.

Thewordmagga,orpath,referssimplytothewayleadingtonibbāna.It’scalledtheariyamagga,thepathfreefromenemies,becauseit’sthepaththatDeathcannottrace.It’scalledtheeightfoldpathbecauseonthetranscendent


levelithasabandonedtheeightwrongfactorsofthemundanepath,leavingonlytheeightright:rightviewandrightresolve,whichcomposerightdiscernment,letusgaininsightintophysicalandmentalphenomenathatariseanddisbandinthepresentintermsofthethreecharacteristics,sothatweletgoofthemcompletelywithnoremainingdoubtsabouttheDhammawehaveseen.Asforrightspeech,rightaction,andrightlivelihood,ourwordsanddeedsreachpurity,freefromthefetterofself-identityview.Andasforrighteffort,rightmindfulness,andrightconcentration,wereachthelevelofmindthatisfirmandimperturbable.Ourthoughts,words,anddeedsarefreefromgropingwithregardtohabitsandpractices,andaretrulyinkeepingwithnibbāna,notside-trackingorgoingslackthewaytheactionsofordinarypeopledo.

Peoplewhohaveattainedthefruitofstreamentryhavethefollowingcharacteristics:TheyhavefirmconvictioninthevirtuesoftheTripleGem.Thequalityofgenerosityandrelinquishmentisaregularfeatureintheirhearts.Theyarenotcomplacentandnevergivereintothepowerofdelusion.Theyarefirmlyandjoyfullydedicatedtothecauseoftheirowninnerpurity.Theylovevirtuemorethanlifeitself.Theyhavenointentionofdoinganyofthebaserformsofevil.Althoughsomeresidualshoddyqualitiesmaystillberemainingintheirhearts,theyneverlettheseunskillfulqualitieseveragaincometothefore.

Thestreamtheyhaveenteredisthatleadingtonibbāna.Theyhaveabandonedthethreelowerfettersonceandforall.

1.Self-identityview(sakkāya-diṭṭhi):Theyhaveuprootedtheviewpointthatoncecausedthemtoidentifyphysicalandmentalphenomenaasbeingtheself.

2.Uncertainty(vicikicchā):Theyhaveuprootedalldoubtandindecisionconcerningthenatureofphysicalandmentalphenomena,andalldoubtconcerningtheBuddha,Dhamma,andSaṅgha.IfanyoneweretocomeandsaythatthereisnoAwakening,thatthepracticeofvirtue,concentration,anddiscernmentdoesn’tleadtothepaths,fruitions,ornibbāna,theywouldn’tbelievethatperson’swords,becausetheyhaveseenforcertain,withtheirowndiscernment,thatthepathsandtheirfruitionsareunrelatedtotime(akāliko)andcanbeknownonlypersonally,within(paccattaṁ).

Theirconvictionisfirmandfreefromindecision.Theirvisionissure.

3.Gropingathabitsandpractices(sīlabbata-parāmāsa):Theyhaveuprootedallunreasonablebeliefsconcerningphysicalandmentalphenomena,bothwithinandwithout.Theyarenolongergropingintheirhabits,manners,orpractices.Everythingtheydoisdonewithareason,notoutofdarknessorignorance.Theyareconvincedoftheprincipleofkamma.Theirconcernfortheirownthoughts,


words,anddeedsisparamount:Thosewhodogoodwillmeetwithgood,thosewhodoevilwillmeetwithevil.

PeoplewhohavereachedstreamentryhavefaithinthevirtuesoftheBuddha,Dhamma,andSaṅghathathaveappearedwithinthem.Theyarenolongergropingintheirvirtue.Theirvirtuesarepureandfreefromdefilement.Theyhavecutoffthethreefetterswithregardtophysicalandmentalphenomena—rightattheirownthoughts,words,anddeeds—throughthepracticeofvirtue,concentration,anddiscernmentactinginconcert.Whatthismeansisthattheyhavemadeafocusedexaminationbackandforth,overandover,throughthepoweroftheirowndiscernment.Theyhavetracedthepathbackandforth,cuttingawayatthegrassesandweeds.Onementalmomenttheytracethingsforward,andthenextmomenttheytracethemback.Inotherwords,theyfocusonthephenomenonofarisingandpassingaway,andthenareabletoknowthroughthediscernmentofliberatinginsightthatthereinthemidstofphysicalandmentalphenomenaexistssomethingthatisn’tsubjecttoarisingandpassingaway.

Thepathtostreamentryistheactoffocusingonphysicalandmentalphenomena,backandforth.Wheneventsaretracedbackandforth—sometimestwotimesinsuccession,sometimesthree,dependingonthepowerofone’sdiscernmentandinsight—physicalandmentalphenomenadisbandandchange-of-lineageknowledgearisesinthesameinstant,enablingonetoseethequalitywithinonethatisn’tsubjecttoarisingorpassingaway.Thisistheopeningontonibbāna,appearingsharpandclearthroughthepowerofone’sowndiscernment,bringingwithitthefruitionofstreamentry,thestateofbeinganoblediscipleintheBuddha’steaching.One’sfettersareabsolutelysevered,onceandforall.Havingseenthepainandharmcomingfromtheactionsthatleadtotherealmsofdeprivation,oneisnowfreedfromthemandcanbreathewithease.

Suchpeoplehavereceivedatreasure:Theyhaveattainedtranscendentdiscernmentandseennibbānaforsure.Theyarelikeatravelerwhohasseenapalaceofgoldinthedistance:Althoughhehasn’tyetreachedit,heisboundtothinkofitatalltimes.Stream-enterershavealreadygonethreeleagues(yojana)ontheway,withonlysevenleagueslefttogo.Whoeverhasthechancetoseeorknowsuchpeople,helpthem,orassociatewiththem,istrulyfortunate.

Therearethreeclassesofstream-enterer:ekabījin,thosewhowillberebornonlyoncemore;kolaṅkola,thosewhowillberebornthreeorfourmoretimes;andsattakkhattu-parama,thosewhowillberebornsevenmoretimes.

Whyaretherethree?Becausethenaturalpropensitiesofeachindividualdeterminethewayheorshepursuesthepath.Thefirstgroupiscomprisedofthosewithapropensitytoaversion.Theytendtodevelopinsightmeditationmorethantranquilitymeditation,reachingAwakeningquicklywithfewofthe


mundaneskillsorpowers.Thesecondgroupiscomprisedofthosewithapropensitytopassion.Thisgroupdevelopsinsightandtranquilityinequalmeasure,reachingAwakeningatamoderaterate,alongwithamoderatenumberofmundanepowersandskills.Thethirdgroupconsistsofthosewithapropensitytodelusion.Theytendtodeveloptranquilityinlargemeasure,withverystrongpowersinthedirectionofjhāna,beforegoingontodevelopinsightmeditation.TheyattainAwakeningalongwithalargenumberofpowersandskills.Whentheyreachthetranscendentlevel,theytendtohavemasteredthethreeskills,thesixformsofintuitivepower(abhiññā),andthefourformsofacumen.

Butifthesethreepropensitiesexistineveryone,whydowenowassignthemtodifferentindividuals?Becausethemomentyouareabouttoknowthetruth,youfocusonthegoodandbadfeaturesofaparticularmentalstateandattainAwakeningthenandthere.Insomecasesthestateispassion,insomecasesaversion,andinsomecasesdelusion.Onceyouhavefocusedonknowingaparticularstateandknowitstruthforwhatitis,thenthattruthwillplaceyouinaparticularclass.

Thosewhoreachthisstageareheadedstraightforthehigherpathsandfruitionsculminatinginnibbāna.Peoplewhohaveattainedstreamentryhavetheirvirtuecompletelydeveloped.Theydon’thavetoworryaboutvirtueanylonger.Theynolongerhavetolookoutfortheirvirtues,forthey’vebeenaslavetovirtuelongenough.Fromnowonthequalityoftheirvirtuewilllookoutforthem,safeguardingthemfromthefourrealmsofdeprivation.Whatthismeansisthattheirviceshavebeentamed,andsotheynolongerhavetoworryaboutkeepingtheminline.Theystillhavetoworkatconcentrationanddiscernment,though.They’vewipedoutthecruderformsofunskillfulbehavior,butthemediumandsubtleforms—whicharetobewipedoutbythehigherpaths,beginningwiththepathtoonce-returning—stillremain.


ThePathtoOnce-Returning

Thepathtoonce-returningtakesthefruitionofstreamentryasitsbasis.Inotherwords,thosewhoaretoattainthestateofonce-returningbringtheirpreviousactivityinmakingthemundanepathtranscendenttobearonthefiveaggregates,reducingtheaggregatestotwoclasses—physicalphenomenaandmentalphenomena—andthenmakingafocusedinvestigationofboththroughthepowerofintuitionorliberatinginsightinthismanner:

Rightview:Theycontemplatephysicalandmentalphenomenauntiltheyseethemclearlyasinconstant,stressful,andnot-self.Oncetheyseeclearly,theybecomeuncomplacent.Theysettheirthoughtsondoingawaywithdesireforphysicalandmentalphenomena.Theywanttowithdrawthemselvesfromthesethingsbecausetheyhaveseentheirharm.Thisisrightresolve.

Rightspeechonthislevelreferstotheinnerverbalfabricationofvitakkaandvicāra,thinkingandevaluating,searchingrightlyforthecausesandconditionsofphysicalandmentalphenomena.(Asforexternalspeech,thatwasmadepurewiththeattainmentofstreamentry,sothereisnoneedtomentionitonthislevel.)

Rightactiononthislevelisnothingotherthantheactivityoffocusingonphysicalandmentalphenomenasoastogiverisetotranquilityandinsight.

Rightlivelihoodherereferstotheactofchoosing,say,aphysicalphenomenonasanobjectforthemind’sactivity—thisistermedvitakka—andthenexaminingandevaluatingit—thisisvicāra—withdiscernment.Onceyoulearnitstruth,thisleadstomentalpleasure.Yourfocusedexaminationofphysicalandmentalphenomenaisright,andthestateofyourmindisright.Thisthuscountsasrightlivelihood.

Righteffortreferstotheeffortoffocusingandexaminingforthesakeofsheddingyourpreoccupations—physicalandmentalphenomena—throughthepowerofthecorrespondinglevelofliberatinginsight,makingtheappropriateeffortwithoutbeingcomplacent.

Rightmindfulnessmeansbeingmindfulofthebehaviorofphysicalandmentalphenomenaastheyariseanddisband,withoutgettingdistracted,atthesametimemaintainingalertness—inshort,beingmindfulandalertwithregardtoyourbodyandmindinallyouractivities,takingthebodyinandofitselfandthemindinandofitselfasyourframesofreferenceinawaythatleadsdirectlytoconcentration.

Rightconcentrationherereferstothemind’sbeingfocusedexclusivelyandsteadilyonphysicalandmentalphenomena,notfixingitsattentiononanythingelse.Itsactivitycentersconstantlyonasinglepreoccupation,whichitexamines


intermsofliberatinginsight.Thistypeofconcentration,termedappanācitta,thefixedmind,differsinnowayatallfromtheactivityofdiscernment,searchingforthecausesandconditionsofphysicalandmentalphenomenaintermsofsaccānulomika-ñāṇa,knowledgeinaccordancewiththefournobletruths.

Whenallaspectsofthenoblepathareright,intermsofbodily,verbal,andmentalfabrication,theentirepathconvergesinasinglementalinstant.Focusthemindinthatinstantandseethetruthofphysicalandmentalphenomena.Physicalandmentalphenomenawilldisbandandwon’tappearasafocalpointforthemind.Themindwillescapefromitsshacklesasthoughtsofpassion,aversion,anddelusiondisappear.Butonlythreefettershavebeenbroken,justasinstreamentry.Passion,aversion,anddelusionhavemerelybeenweakened.

Thisisthefruitionofonce-returning.Thosewhoreachthislevelaredestinedtoberebornonlyoncemore.Theyhavecompletelydevelopedvirtueandoneaspectofconcentration,buttheystillhavetoworkonthehigheraspectsofconcentration,alongwiththehigheraspectsofdiscernment,becausethesehavebeenonlypartiallydeveloped.Discernmentisstillweak.Ithascutawayonlythetwigsandbranches,whiletherootsarestillintact.Still,peoplewhohavereachedthislevelhaveseennibbānaappearcloseathand.


ThePathtoNon-Returning

Thepathtonon-returningtakesthefruitionofonce-returningasitsbasis.Inotherwords,thosewhoaretoattainthestateofnon-returninggatheralleightfactorsofthenoblepathandbringthemtobearonphysicalandmentalphenomenaasbefore.Theythenmakeafocusedexaminationintermsofthediscernmentofliberatinginsight.Whatthismeansisthatrightviewandrightresolvearebroughttogetheratthesamepointandappliedtophysicalandmentalphenomenasoastoseesuchphenomenaintermsofthethreecharacteristics.Thisistermedrightdiscernment.

Rightspeech,rightaction,andrightlivelihoodarebroughttogetheratthesamepoint:Themind’snormalstateisnowthatofbeingfocusedatthelevelofphysicalandmentalphenomena.Theactivityonthislevelisreducedtotwosorts:“bodilyaction,”i.e.,theactoffocusingthemindonthebehaviorofphysicalphenomena;and“speech,”themind’sinnerdialogue,directedthoughtandevaluation(vitakka,vicāra)focusedonthebehavioroffabrications.Bodilyactivityisinastateofnormalcy;mentalactivityisinastateofnormalcy:Thuswecansaythatheightenedvirtue(adhisīla)hasbeenestablished.

Asforrighteffort,rightmindfulness,andrightconcentration:Themindmakesapersistent,unwaveringexaminationofphysicalandmentalphenomena,resolutelyintentonthemasitssinglepreoccupation.Oncethequalitiesofvirtue,concentration,anddiscernmentaregatheredtogetherandbroughttobearonphysicalandmentalphenomena,usethepowerofdiscernmenttomakeafocusedexaminationbackandforth:Thisistermedthepathtonon-returning.Whenphysicalandmentalphenomenadisbandanddispersefromtheprimalheart,thefourthandfifthfetters—kāma-rāga,passionanddelightforphysicalandmentalphenomenacausedbythepowerofsensualdefilement;andpaṭigha,mentalirritabilityandresistancecausedbyaversionforphysicalandmentalphenomena—areabsolutelyabandoned.Oncethesetwoqualitieshavebeenshedfromtheheartthroughthediscernmentofliberatinginsight,thisistermedthefruitionofnon-returning.Non-returnershavethusputbehindthemonceandforalltherocky,five-leaguetrailcomposedofself-identityview,uncertainty,gropingathabitsandpractices,sensualpassion,andirritation.Neveragainwilltheyhavetobereborninanyofthesensualworlds.

Forsakingthesethingsforever,theysavorthefruitofnon-returning,earningthetitle,“nobleone.”

AccordingtotheCanon,non-returnersareoffivesorts.Aftertheypassawayfromthehumanworld,theywillappearinthefivePureAbodes,thehighestof


theBrahmāworlds,theretoattainthepathandfruitionofarahantship,neveragaintoreturntothesensualplane.Non-returnershaveonlyalittleworklefttodo.Theirvirtueiscompletelydevelopedintoheightenedvirtue(adhisīla);theirtraininginconcentrationisalsocomplete,sothattheynolongerhavetoworkatit.Theonlythingleftforthemtodevelopisdiscernment.Everythingelsetheysimplymaintain.Theyarenoblediscipleswhoaregenuinelyclosetonibbāna.


ThePathtoArahantship

Thepathtoarahantshiptakesthefruitionofnon-returningasitsbasis.Inotherwords,thosewhoaretobecomearahantsgatheralleightfactorsofthenoblepathandbringthemtobearasbeforeonphysicalandmentalphenomena,butnowtheydealwithalevelofthesephenomenamoresubtlethanbefore,convergedintoasinglepoint.Oncethesepeoplehavegatheredthefactorsofthepathatthelevelofphysicalandmentalphenomena,theymakeafocusedexamination,backandforth,usingthediscernmentofliberatinginsight,bringingthissubtlerlevelofphysicalandmentalphenomenaintoasinglepointasstress,thecauseofstress,thepath,anddisbanding,allfournobletruthsgatheredintoone.Theyfocusonseeinghowstressisonewiththecauseofstress,howthecauseofstressisonewiththepath,howthepathisonewiththedisbandingofstress.Oncetheyhaveseenthingsrightlyinthisway,theymakeaninvestigationintermsofthethreecharacteristics:

nāma-rūpaṁaniccaṁ,nāma-rūpaṁdukkhaṁ,nāma-rūpaṁanattā:

“Physicalandmentalphenomenaareinconstant,physicalandmentalphenomenaarestressful,physicalandmentalphenomenaarenot-self.”Toinvestigateinthiswayistermedthepathtoarahantship.

Onceclearinsightarisesrightattheheart,physicalandmentalphenomenadisbandsimultaneouslywithrightview,andinthatinstantonereachestheultimatequality—theUnconditioned—thatknowsnoarisingorpassingaway.Thetenfettersareshatteredwithoutleavingatrace.Startingwiththesixthfetter,theseare:

6.Passionforform(rūpa-rāga):attachmenttothesenseofform;contentment,forexample,withtheobjectsthatcanactasthebasisofrūpajhāna.

7.Passionforformlessphenomena(arūpa-rāga):attachmenttonon-physicalphenomena:contentment,forexample,withfeelingsandmoodsofpleasureandwell-beingthatonehaspreviouslyexperienced.

8.Conceit(māna):construingoneselftobethisorthat.Arahantshaveputsuchassumptionsaside.(Theydon’tassumethemselves.)

9.Restlessness(uddhacca):obsessive,excessivethinking.10.Unawareness(avijjā):delusion,dullness,ignorance,immersedinphysical

andmentalphenomena.

Alltenofthesefettershavebeendispersedfromtheheartofanarahant.


Tomakeafocusedinvestigationusingthepowerofone’sdiscernment,seeingthedisbandinganddissolutionofphysicalandmentalphenomenainthesametermsasallfabricatedthings,i.e.,

sabbesaṅkhārāaniccā,sabbesaṅkhārādukkhā,sabbedhammāanattā:

“Allfabrications(physicalandmentalphenomena)areinconstant,allfabricationsarestressful,allphenomena(physicalandmentalphenomena)arenot-self;”tofocusonthesethingsasthebasicdangerinallthreelevelsofbecoming;toseethethreelevelsofbecomingasmassesofburningembers,incineratingallthosewhoareengrossedinthem;tobringvirtue,concentration,anddiscernmenttogethertobearinthiswayexclusivelyonphysicalandmentalphenomena:Thisisthepathtoarahantship.Andatthatverymomentphysicalandmentalphenomenadisbandalongwiththenoblepath—i.e.,rightview—andthetenfettersareshattered:Thisisthefruitionofarahantship.

Thetasksofvirtue,concentration,anddiscernmentarecompleted,theteachingsoftheLordBuddhafulfilled.Thereisnolongeranyattachmenttothepathsortheirfruitions,noristhereanyattachmenttotheUnconditioned.Allthatremainsiswhatisthereonitsown:disbanding.Thatistosay,mentalstatesinvolvedwiththefiveaggregateshavedisbanded;mentalstatesinvolvedwithvirtue,concentration,anddiscernmenthavedisbanded—becausewhenvirtue,concentration,anddiscernmentconvergeonthelevelofphysicalandmentalphenomenathefirsttime,thefirstnobleattainmentisreached;thesecondtime,thesecondattainmentisreached;thethirdtime,thethird;andthefourthtime,thefourth.Whenthequalitiesofvirtue,concentration,anddiscernmentarebroughttogetherinfullymatureform,themindisreleasedfromphysicalandmentalphenomenathroughthepowerofdiscernment,inlinewiththeteaching,

paññāyaparibhāvitaṁcittaṁsammadevaāsavehivimuccati:

“Whenthemindhasbeenmaturedthroughdiscernment,itgainscompletereleasefromallmentaleffluents.”Themindisabletoletgoofphysicalandmentalphenomena.Physicalandmentalphenomenaarenotthemind;themindisn’tphysicalandmentalphenomena.Themindisn’tvirtue,concentration,anddiscernment.

sabbedhammāanattā:

Theminddoesn’tidentifyanyqualityasitself,oritselfasanyofthesequalities.Itsimplyis—deathlessness.Thisiscalleddisbandingbecausepassion,aversion,anddelusionhavedisbandedcompletely.Thereisnomorebecoming


forthemind,nomorebirth,nomoreinvolvementwiththeelements,aggregates,andsensemedia,and—unlikeordinaryrun-of-the-millpeople—nolongeranyintoxicationwithanyofthesethings.AsapassageintheCanonputsit:

mada-nimmadano—nolongerintoxicatedwiththethreelevelsofbecoming;

pipāsa-vinayo—nolongerthirstingforsensualpleasures;ālaya-samugghāto—involvementwiththeaggregateshasbeenuprooted,

leavingtheaggregatesfreetofollowtheirownnaturalstate;vaṭṭupacchedo—thecyclethroughthethreelevelsofbecominghasbeencut

absolutely;taṇhakkhayo—cravingisdonewith;virāgo—passionisdonewith;nirodho—unawarenesshasdisbandedwithoutleavingatrace;nibbāna—themindisfreedfromitsshacklesandbonds.

TheDeathlessisreached.Birth,aging,illness,anddeathareeliminated.Ultimate,unchangingeaseisattained.Theaggregatesdisbandwithoutleavingatrace,inlinewiththesynopsisofdependentorigination:“Simplywiththedisbandingofthisunawareness—withnotraceofremainingpassion—fabricationsdisband…consciousness(atthesixsenses)disbands…physicalandmentalphenomenadisband…thesixsensemediadisband…sensorycontactsdisband…thethreekindsoffeelingdisband…thethreekindsofcravingdisband…thefourkindsofclingingdisband…becomingdisbands…birthdisbands…aging,death,sorrow,lamentation,pain,distress,anddespairalldisbandandnolongerappearasstress.”

ThemindisDhamma,releasedfromeffluents,becauseithasgainedinsightintoallfabrications.Itistotallyreleasedfromallunawareness,craving,andclinging,andhascutalltenfetters.Thisisthefruitionofarahantship.Thosewhohavereachedthislevelhavecompletedthereligion.Theyhavenomoredefilementsorcravings;noonehasanythingfurthertoteachthem.EventheBuddhahimselfdoesn’thaveitwithinhispowertoformulateanyfurtherinstructionsforthem.Thisiswhytheyaresaidtohavecompletedthereligion.Ifyouweretodescribetheirvirtues,theywouldbeinfinite.

(WhatIhavesaidherehassomeofmyownviewsintermingled,souseyourdiscernmenttoevaluateit.)

Peoplewhohavereachedthefruitofarahantshipareclassifiedintofourgroups:

1.Sukha-vipassako:thosewhohavegained“dry”releasethroughthepowerofinsight,havingdevelopedthebareminimumofconcentration


beforeattainingtheknowledgethatdoesawaywithmentaleffluents(āsavakkhaya-ñāṇa)andgainingrelease.Theyhavenootherpowersorskills.

2.Tevijjo:thosewhohaveattainedthethreeskills—a.Pubbenivāsānussati-ñāṇa:theabilitytoremembertheirownpastlives.

b.Cutūpapāta-ñāṇa:theabilitytoseelivingbeingsastheypassfromdeathtorebirth.

c.Āsavakkhaya-ñāṇa:theknowledgethatdoesawaywiththeeffluentsofdefilement.

3.Chaḷabhiñño:thosewhohaveattainedthesixintuitivepowers—a.Iddhividhi:theabilitytodisplaysupernormalpowers.b.Dibba-sota:clairaudience.c.Cetopariya-ñāṇa:theabilitytoknowthethoughtsofothers.d.Pubbenivāsānussati-ñāṇa:theabilitytorememberpreviouslives.e.Dibba-cakkhu:clairvoyance.f.Āsavakkhaya-ñāṇa:Theabilitytodoawaywithmentaleffluents.

4.Paṭisambhidappatto:thosewhohavemasteredthefourformsofacumen—

a.Attha-paṭisambhidā:acumenwithregardtomeaning.b.Dhamma-paṭisambhidā:acumenwithregardtomentalqualities.c.Nirutti-paṭisambhidā:acumenwithregardtolinguisticconventions.d.Paṭibhāṇa-paṭisambhidā:acumenwithregardtoexpression.

Thesearethedifferentclassesofarahants.It’snotthecasethattheyareallalike.Thosewhohaveattainedreleasethroughdryinsighthavedevelopedinsightmeditationmorethantranquility.Thosewhoattainthethreeskillshavedevelopedtranquilityandinsightinequalmeasure.Thosewhoattainthesixintuitivepowershavedevelopedtwopartstranquilitytoonepartinsight.Thosewhoattainthefourformsofacumenhavedevelopedthreepartstranquilitytoonepartinsight.Thisiswhytheydifferfromoneanother.(Tranquilityherereferstotheeightlevelsofjhāna).Ifyouwantdetaileddiscussionsofthesevariousattainments,seethediscussionsofthethreeskills,theeightskills,andthefourformsofacumengivenafterthesectiononjhāna.Theskillsmentionedonthislevel,though,arealltranscendent,andarecompletelyapartfromthecorrespondingmundaneskills.


Saṅgaha-Diṭṭhi

NowIwouldliketodescribethevirtuesofthearahants,thosewhohaveclearlyknowntheworldandhaveabandonedtheworldonceandforall.Thoughtheiraggregates(physicalandmentalactivities)maystillappeartotheworld,theyarepureaggregates,absolutelyfreefrombothgoodandevil,becausetheminddoesn’tclaimpossessionofthem.Themindisreleasedfromthebehavioroftheaggregates.Thetenfettershavebeendisbandedcompletelyandnolongerentangletheheart,whichiswhythisstateiscallednibbāna:liberation.Themindisradiantandclear;passion,aversion,anddelusioncannolongercloudit.Ithasreachedtheradianceoftheprimalnatureoftheheart,towhichnothingelsecancompare.

Oncethisradianceisrealized,itobliteratestheradianceofallthreelevelsoftheworld,sothatnostateofbecomingappearsatall.Aslongasthemindhasyettogainreleasefromdefilement,itisboundtoregardthethreeworldsofbecomingasradiantandpleasurable.Oncethemindreachesstreamentry,theradianceofthethreelevelsoftheworldbeginstodarkenanddim.Whenitreachesthelevelofonce-returning,thatradianceappearsevendimmer;andonthelevelofnon-returning,itappearsdimmeryet,althoughitisstillthere.Whenarahantshipisreached,theradianceofthethreelevelsoftheworldissodimthatithasvirtuallyvanished.Whenvirtue,concentration,anddiscernmentaregatheredatthemind,andunawarenessdisbandsalongwiththehigherlevelsofthenoblepath,theworlddoesn’tappearatall.Youcan’ttellwhatfeatures,colors,orshapesithas,orevenwhereitis.Thereisonlythepurebrillianceofnibbāna.Alltheworldsaredissolvedinthemomentsofthepathandfruitionofarahantship.Thisbrillianceissomethingalwaystrulythere,butwedon’tseeitbecauseofourowndarknessanddelusion.

Thisverybrilliance,though,canobliteratethedarknessoftheworldsothatonlynibbānawillappear.Theradianceofnibbānaobliteratestheradianceoftheworldjustasthelightofthesun,whichilluminestheworldofhumanbeingsandcommonanimals,andwhich—whenitspreadsitsfullradiance—obliteratesthelightofthestarsappearingintheskyatnight.Anothercomparisonisthelightofthecandle,whichinthedarknessappearsbrighttooureyes:Ifaburningkerosenelanternisbroughtnearthecandle,thecandle’slightwillappeartodim.Ifthelantern’slightisreallybrilliant,thelightofthecandlewon’tevenappear.Ifwearen’tobservant,wemaythinkthatthecandleisn’tsheddinganylightatall,butactuallyit’sgivingoffasmuchlightasbefore,onlynownoonepaysitanyattention.Soitiswiththemindthathasreachedradiantnibbāna,whichobliteratesthelightofthesunandmoon,andwipesfromthehearttheglitteringappealofheavenandtheBrahmāworlds.Thisiswhynibbānaissaidtobezeroor


empty:Noneofthethreeworldsappearsasapreoccupationoftheheart;theheartnolongerentanglesitself.Itzeroesitselffromtheworld,i.e.,itnolongertakespartinbirth,aging,illness,anddeath.

Nibbānaissomethinggenuineandunchanging.Itknowsnothingofdeterioration.Italwaysstaysasitis.Aslongasthereisbirth,aging,illness,anddeath,therewillalwaysbenibbāna,becausebirthlessnesscomesfrombirth,anddeathlessnessliesburiedintheverymidstofdying.Theproblem,then,lieswiththosewhodon’tlaythegroundworkforrealizingnibbāna.Nibbānadoesn’tvacillatebackandforth,butmostpeoplewhopracticevirtue,concentration,anddiscernmentdo.Justlikeamanwhoisgoingtowalktoacitybut,whenhegetshalfwaythere,turnsback;hegoesagainandthenturnsbackagain.Normallyheshouldreachthecityinthirtydays,butifhewalksbackandforthlikethisevenforthreeyears,he’llnevergetthere.Andwhenhedoesn’treachthecity,ifhewerethentogotellingpeoplethatitdoesn’texist,hewouldbemakingaseriousmistake.

Soitiswithpeoplewhopracticevirtue,concentration,anddiscernmentinhalfmeasures,backandforth,and—whentheydon’tgainAwakening—gotellingothersthatnibbānaisnullandvoid,thatitnolongerexistsbecausetheBuddhatookitwithhimalongtimeagowhenhedied.Thisisverywrong.Wecanmakeacomparisonwithafieldwhereourparentshaveraisedriceandalwaysgottenagoodcrop.Iftheydie,andourownlazinessfillstheirplacesothatwedon’tdothework,we’reboundtogohungry.Andoncewe’rehungry,canwethensaythatourparentstookthericeorthefieldwiththem?Inthesameway,nibbānaisthere,butifwedon’tassemblethecausesforrealizingitandthengodenyingitsexistence,youcanimagineforyourselfhowmuchharmwe’redoing.

Ifwehaven’tyetreachedorrealizednibbāna,there’snothingextraordinaryaboutit.Butoncewehaveactuallycomeclosetonibbāna,theworldwillappearasiffullofvipersandmassesoffire.Thepalacesandmansionsofheavenlybeings,ifyoucanseethem,willlooklikethehovelsofoutcastes.Youwon’tbeattractedtolivinginthem,becauseyou’vealreadyknownnibbāna.

Nibbānaisnothingelsebutthisordinaryheart,freedfromalltheeffluentsofdefilementsothatitreachesitsprimalnature.Theprimalnatureoftheheartissomethingthatdoesn’ttakebirth,age,growill,ordie.Whattakesbirthistheactoffallingforpreoccupations.Theheart’snatureisclearandshining,butunawarenesskeepsitcloudedandopaque.Yetevenonthephysicallevel—tosaynothingoftheheart—ifsomeoneweretocomealongandsaythatthewaterintheoceanisclearbynature,thatapersonwithanyintelligencecouldseetheoceanfloor,you’dhaveahardtimetryingtofindanyonetobelievehim.Butwhathesaysistrue.Thereareplentyofreasonswhywecan’tseetheoceanfloor—thedustandminuteparticlesfloatinginthewater,thewindandtheseacreaturesthatinteractwiththewater—butifyoucouldgetsomeonetoeliminate


thesefactorssothattherewouldbenothingbutthenatureofthewater,itwouldbecrystalclear.Youcouldtellataglancehowdeeporshallowtheoceanwaswithouthavingtowasteyourtimedivingandgropingaround.Soitiswiththeheart:Ifourheartsarestillignorant,weshouldn’tgogropingelsewherefornibbāna.Onlyifwecleanseourownheartswillwebeabletoseeit.

Peoplewhomeditatearebyandlargeextremelypronetoconjectureandspeculation,judgingnibbānatobelikethisorthat,butactuallythere’snothingespeciallydeep,dark,ormysteriousaboutit.Whatmakesnibbānaseemmysteriousisourownlackofdiscernment.Nibbānaisalwayspresent,alongwiththeworld.Aslongastheworldexists,therewillalwaysbenibbāna.Butifnooneexploresthetruthofnibbāna,itwillappearmysteriousandfaraway.Andoncewegiverisetoourownmisunderstandings,we’reboundtostartusingconceptsandfabricationstocomeupwithideasthatnibbānaislikethisorlikethat.Wemaydecidethatnibbānaisextinguished;thatnibbānaisnullandvoid;thatnibbānahasnobirth,aging,illness,ordeath;thatnibbānaistheself;orthatnibbānaisnot-self.Actually,eachoftheseexpressionsisneitherrightnorwrong.Rightandwrongbelongtothepersonspeaking,becausenibbānaissomethingreleased,untouchedbysupposing.Nomatterwhatanyonemaycallit,itsimplystaysasitis.IfweweretocallitheavenoraBrahmāworld,itwouldn’tobject,justaswesupposenamesfor“sun”and“moon”:Ifweweretocallthemstarsorcloudsorworldsorjewels,whatevertheyreallyarestaysasitis;theyaren’ttransformedbyourwords.Atthesametime,theythemselvesdon’tannouncethattheyaresunormoonoranything.Theyareṭhiti-dhamma—theysimplyarewhattheyare.

Soitiswiththepureheartthatwecallnibbāna.Nomatterwhatwecallit,itsimplystaysasitis.Thuswesaythatwithnibbānathere’snorightandnowrong.Rightandwrongbelongtothepersonspeaking.Peoplewhodon’tknowthetruthdragouttheirrightandwrongtotalkabout.Nibbānaissomethingknownexclusivelythroughtheheart.Wordsanddeedsaren’tinvolved.Ourtalkingismerelyamatterofthepath.Theresult,onceattained,issomethingcompletelyapart.Wethuscallitrelease(vimutti)becauseit’sreleasedfromsupposing,attaininganaturethatispureheartwood:theheartthatneitherspinsforwardnorback,theheartthatattainsaqualitythatdoesn’tdevelopordeteriorate,comeorgo.Itstaysasitis—whatwesupposeasṭhiti-dhamma,freefromthegermsofdefilement—ourveryownheart,asitreachestheheart’sprimalnature.

Actually,theheartispurebynature,butvariousmoodsandobjects—variouspreoccupations—aremixedupwithit.Oncethesepreoccupationsarecleanedout,thereyouare:nibbāna.Toawakentonibbānaisnothingotherthanknowinghowthisonehearttakesitspreoccupationsasitself.Theheartbynatureisone,butifithasn’tbeentrainedbydiscernment,ittendstogostreamingtoward


preoccupations,bothwithinandwithout,andthenwesaythatthisstateofminddiffersfromthatstateofmind,andsotheybegintomultiplyuntilthey’resomanythatwegiveuptryingtolookafterthemall.Theyseemmanybecausewecounteachpreoccupationasastateoftheminditself.Theproblemisthatwelistentotheteachingsoftheancientphilosopherswithoutunderstandingtheirmeaning,andsothinkthatthemindismany.Tounderstandhowthemindisonebuthasmanynames,takeasimplecomparison:Supposeapersonhasmanyjobs.Sometimeshesells,sohe’scalledamerchant.Ifhealsogrowsrice,he’scalledafarmer.IfheworksfortheKing,he’scalledagovernmentofficial.Ifheacquiresrank,he’scalledbyhisrank.Actuallyhe’sonlyoneperson,andnoneofhistitlesarewrong.They’vebeengiventohimsimplyinlinewiththejobshedoes.Butanyonewhodidn’tunderstandwouldthinkthatthismanwasanawfullotofpeople.

Anothercomparison:Whenapersonisborn,wecallitababy.Whenitgetsolder,wecallitachild.Whenitgetsstillolder,wecallitayoungmanorayounglady,andwhenitshairgetsgrayanditsteethbreak,wecallitGrandmaorGramps.Whatgivesrisetoallthesenames?Oneandthesameperson.Soitiswiththemindthatissupposedtobemany.Wedon’tunderstandwhatthewordsaresupposedtomean,sowegogropingaroundafterourownshadows.Whenthisisthecase,wefindithardtopractice.Wedon’tunderstandthestatesofmindthathavebeensupposedintobeing,andsodon’tseethemindthatisreleasedfromsupposing.

Whenthemindissaidtohavemanystates,thisiswhatismeant:Sometimesthemindtakesonpassion;thisiscalledsarāga-citta,apassionatemind.Sometimesittakesonirritationandaversion;thisiscalledsadosa-citta,anangrymind.Sometimesittakesonadeludedstateasitself;thisiscalledsamoha-citta,adeludedmind.Thesestatesareallonthebadside,andaretermedakusala-citta,unskillfulmentalstates.Asforthegoodside:vītarāga-citta,themindhasreachedsatisfactionandsoitsdesiresfade;vītadosa-citta,themindhashadenoughandsoitsangerandillwilldisappears;vītamoha-citta,themindisbrightandsowithdrawsfromitsdullness,justasthesunormoonwithdrawsfromaneclipseandisbrightandclear.Thesearetermedkusala-citta,skillfulmentalstates.

Somepeopleatthispointthinkthatthesesixmindstatesaresixminds.Thetruenatureofthemind,though,isone.Tocountsixmindsistocountthepreoccupations;theprimalmindisradiant.Wetakeafewthingstobemanyandsoenduppoor,justaswhenafoolishorpoorpersonthinksthatathousandbahtisalotofmoney.Anintelligentorrichperson,though,realizesthatit’sjustalittle:Youcanspenditallintwodays.Afool,however,wouldthinkthatathousandbahtwouldmakehimrichandsohe’llhavetocontinuebeingpoor.Soitisifweseeouronemindasmany:We’llhavetobepoorbecausewe’llbeatourwits’endtryingtotrainit.


Thenatureofthemindthat’sclearandoneislikeclean,clearwatermixedwithdifferentcolorsindifferentbottles.Wemaycallitredwater,yellowwater,greenwater,etc.,butthewateritselfisstillclearasitalwayswas.Ifafoolcomesalongandfallsforthecolors,hewantstotastethemall.Hemaydrinkfivebottles,butthey’llallbejustlikethefirst.Ifheknowsbeforehandthatit’sallthesamewater,hewon’tfeelanydesiretowastehistimedrinkingthisorthatbottle.Allhehastodoistasteonebottleandthat’llbeenough.Soitiswiththemind:Ifwerealizethatthemindisinchargeandisthedeterminingfactorinallthingsskillfulandunskillfulandinthepathsandfruitionsleadingtonibbāna,wewon’tfeelanydesiretogosayingthatthemindislikethisorlikethat.Themindseemstobemanybecauseitgetsentangledinvariouspreoccupations,andwhenthesepreoccupationsdyethemind,wecountthemasourownmind.

Thepurenatureoftheheartandmindislikethesun,whichshineseverydaywithoutfailthroughouttheyearbutisconcealedbycloudsduringtherainyseason.Thosewhodon’tknowitsnaturethensaythatthesunisn’tshining.Thisiswrong.Theirvisioncan’tpenetratethecloudsandsotheyfindfaultwiththesun.Theysupposethatthedarknessofthecloudsbelongstothesun,getstuckontheirownsupposings,andsodon’treachthetruth.Thetruenatureofthesunisalwaysbright,nomatterwhattheseason.Ifyoudon’tbelieveme,askanairplanepilot.Ifyougouppastthecloudsinanairplaneonadarkrainyday,you’llknowwhetherthesunisinfactdarkorshining.

Soitiswiththemind:Nomatterhowitmaybebehaving,itsnatureisone—radiantandclear.Ifwelackdiscernmentandskill,weletvariouspreoccupationscomeflowingintothemind,whichleadittoact—sometimesskillfullyandsometimesnot—andthenwedesignatethemindaccordingtoitsbehavior.

Becausethereisonemind,itcanhaveonlyonepreoccupation.Andifithasonlyonepreoccupation,thenthereshouldn’tbetoomuchdifficultyinpracticingsoastoknowitstruth.Eventhoughthemindmayseemtohavemanypreoccupations,theydon’tcomeallatonceinasingleinstant.Theyhavetopassbyoneatatime.Agoodmoodentersasabadoneleaves;pleasureenters,painleaves;ingenuityenters,stupidity,leaves;darknessenters,brightnessleaves.Theykeeptradingplaceswithoutlet-up.Mentalmoments,though,areextremelyfast.Ifwearen’tdiscerning,wewon’tbeabletoknowourownpreoccupations.Onlyafterthey’veflaredupandspreadtoaffectourwordsanddeedsareweusuallyawareofthem.

Normallythisonemindisveryfast.Justaswhenweturnonalight:Ifwedon’tlookcarefully,thelightseemstoappear,andthedarknesstodisperse,theveryinstantweturnontheswitch.Thisonemind,whenitchangespreoccupations,isthatfast.Thisonemindiswhatleadstovariousstatesofbeingbecauseourpreoccupationsgetintotheactsothatwe’reentangledandsnared.


It’snotthecasethatonepersonwillhavemanyminds.Saythatapersongoestoheaven:Hegoesjusttoheaven.Evenifheistogoontootherlevelsofbecoming,hehastopassawayfromheavenfirst.It’snotthecasethathe’llgotoheaven,hell,theMāraworlds,andtheBrahmāworldsallatthesametime.Thisgoestoshowthatthemindisone.Onlyitsthoughtsandpreoccupationschange.

Thepreoccupationsofthemindcomedownsimplytophysicalandmentalphenomenathatchange,causingthemindtoexperiencebirthinvariousstatesofbecoming.Becausethemindlacksdiscernmentanddoesn’tknowthetruenatureofitspreoccupations,itgropesabout,experiencingdeathandrebirthinthefourmodesofgeneration(yoni).Ifthemindhasthediscernmenttoknowitspreoccupationsandletgoofthemallwithouttrace,leavingonlytheprimalnatureoftheheartthatdoesn’tfallforanypreoccupationonthelevelsofsensuality,form,orformlessness,itwillbeabletogainreleasefromsufferingandstress.“Oncethemindisfullymaturedbymeansofvirtue,concentrationanddiscernment,itgainscompletereleasefromtheeffluentsofdefilement.”

Khandha-kāmo—desireforthefiveaggregatesisoveranddonewith.Bhava-kāmo—desireforthethreelevelsofbecoming(thesensualplane,theplaneofform,andtheplaneofformlessness)disbandsanddisperses.Thethreelevelsofbecomingareessentiallyonlytwo:theaggregateofphysicalphenomena,whichincludesthepropertiesofearth,water,fire,andwind;andtheaggregatesofmentalphenomena,whichincludefeelings,perceptions,fabrications,andconsciousness—inshort,thephenomenathatappearinthebodyandheartor,ifyouwill,thebodyandmind.Physicalphenomenaarethosethatcanbeseenwiththeeye.Mentalphenomenaarethosethatcan’tbeseenwiththeeyebutcanbesensedonlythroughtheheartandmind.Oncewecanboilthesethingsdownandthenseparatethemoutagain,we’llcometoseethetruthoftheaggregates:Theyarestress,theyarethecauseofstress,theyarethepath.Onceweunderstandthemcorrectly,wecandealwiththemproperly.Whethertheyarise,fade,orvanish,wewon’t—ifwehaveanydiscernment—latchontothemwithanyfalseassumptions.Themindwillletgo.Itwillsimplyknow,neutralandundisturbed.Itwon’tfeelanyneedtoworryabouttheconditionsorbehavioroftheaggregates,becauseitseesthattheaggregatescan’tbestraightenedout.EventheBuddhadidn’tstraightenouttheaggregates.Hesimplyletthemgo,inlinewiththeirowntruenature.

Theheartiswhatcreatesthesubstanceoftheaggregates.Ifyoutrytostraightenoutthecreations,you’llneverbedonewiththem.Ifyoustraightenoutthecreator,you’llhavethejobfinishedinnotime.Whentheheartiscloudedwithdarknessanddelusion,itcreatesaggregatesorphysicalandmentalphenomenaasitsproducts,tothepointwherethebirth,aging,illness,anddeathoftheaggregatesbecomeabsolutelyincurable—unlesswehavethewisdomtoleavethemaloneinlinewiththeirowntruenature.Inotherwords,weshouldn’t


latchontothem.ThisisillustratedintheCanon,wheretheBuddhasaysinsomepassagesthat

heisfreefrombirth,aging,illness,anddeath.Ifwereadfurther,though,we’llnoticethathisbodygrewold,illandthendied;hismentalactivityended.Whatthisshows,however,isthattheaggregatesshouldbeleftalone.Whatevertheirtruenaturemaybe,don’ttrytoresistitorgoagainstit.Keepyourmindneutralandaware.Don’tgolatchingontothevariouspreoccupationsthatarise,age,growill,andvanish,aspertainingtoyourself.Ifyoucandothis,you’repracticingcorrectly.Aimonlyatthepurityoftheoneheartthatdoesn’tdie.

Theheartcloudedwithdullnessanddarknesslacksafirmbaseandsodriftsalong,takingaftertheaggregates.Whentheytakebirth,itthinksthatit’sbornalongwiththem;whentheyage,itthinksthatit’sagedalongwiththem;whentheygrowillanddisband,itgetsmixedupalongwiththemandsoexperiencesstressandpain,itspunishmentfordriftingalonginthewakeofitssupposings.

Iftheminddoesn’tdriftinthisway,thereissimplythedisbandingofstress.Thecauseofstressandthepathdisbandaswell,leavingonlythenaturethatdoesn’tdie:buddha,amindthathasbloomedandawakened.Forthemindtobloom,itneedsthefertilizerofvirtueandconcentration.Forittoawakenandcometoitssenses,itneedsdiscernment.Thefertilizerofconcentrationiscomposedoftheexercisesoftranquilityandinsightmeditation.Themindthengainsall-arounddiscernmentwithregardtotheaggregates—seeingthepainandharmtheybring—andsoshakesitselffreeandkeepsitsdistance,whichiswhytheterm“arahant”isalsotranslatedas“onewhoisdistant.”Inotherwords,themindhashadenough.Ithashaditsfill.It’snolongerflammable,i.e.,itoffersnofueltothefiresofpassion,aversion,anddelusion,whicharenowdispersedonceandforallthroughthepoweroftranscendentdiscernment.

Thisisthesupremenibbāna.Birthhasbeenabsolutelydestroyed,butnibbānaisn’tannihilation.Nibbānaisthenameforwhatstillremains:theprimalheart.Sowhyisn’titcalledtheheart?Becauseit’snowaheartwithnopreoccupations.Justaswiththenameswesupposefor“tree”and“steel”:Ifthetreeiscut,theycallit“lumber.”Ifit’smadeintoahouse,theycallit“home.”Ifit’smadeintoaplacetosit,theycallita“chair.”Youneverseeanyonewhowouldstillcallita“tree.”Thesamewithsteel:Onceit’sbeenmadeintoacaroraknife,wecallita“car”ora“knife.”Youneverseeanyonewhowouldstillcallita“steel.”Buteventhoughtheydon’tcallitasteel,thesteelisstillthere.Ithasn’trunoffanywhere.It’sstillsteeljustasitalwayswas.

Soitiswiththeheartwhentheexpertcraftsman,discernment,hasfinishedtrainingit:Wecallitnibbāna.Wedon’tcallitbyitsoldname.Whenwenolongercallitthe“heart,”somepeoplethinkthattheheartvanishes,butactuallyit’ssimplytheprimalheartthatwecallnibbāna.Or,againit’ssimplytheheart


released,untouchedbysupposing.Nomatterwhatanyonemaycallit,itsimplystaysasitis.Itdoesn’ttakeonanyone’ssuppositionsatall.Justaswhenwecorrectlysupposeadiamondtobeadiamond:Nomatterwhatanyonemaycallit,itsrealnaturestaysasitis.Itdoesn’tadvertiseitselfasadiamond.Itsimplyiswhatitis.Thesamewiththeheart:Onceitgainsrelease,itdoesn’tsupposeitselftobethisorthat.It’sstillthere.Ithasn’tbeenannihilated.Justaswhenwecalladiamondadiamond,it’sthere;andwhenwedon’tcallitanything,it’sstillthere—ithasn’tvanishedordisappeared—soitiswiththeheartthatisnibbāna:It’sthere.Ifwecallitasun,amoon,heaven,aMāraworld,aBrahmāworld,earth,water,wind,fire,woman,man,oranythingatall,it’sstillthere,justasbefore.Ithasn’tchangedinanyway.Itstaysasitis:oneheart,oneDhamma,nolongertakinginthegermsofdefilement.

Thisiswhythetruestnametosupposeforitisrelease.Whatwecallheart,mind,intellect,form,feeling,labels,mentalfabrications,consciousness:Allthesearetrueasfarassupposinggoes.Whereversupposingis,therereleasecanbefound.Takeablatantexample:thefiveaggregates.Ifyoulookattheirtruenature,you’llseethatthey’veneversaid,“Look.We’reaggregates,”or“Look.We’retheheart.”Soitiswiththeheartthat’snibbāna,thathasreachednibbāna:Itwon’tproclaimitselfasthisorthat,whichiswhywesupposeittoberelease.Oncesomeonehastrulyreachedrelease,that’stheendofspeaking.

Themouthisclosed,closed—theworld,theoceanofwanderingon,fabrications,thismassofsufferingandstress—leaving,yes,thehighest,mostexaltedease,freefrombirth,aging,illness,anddeath.

Thisiscallednirāmisa-sukha,pleasurenotoftheflesh.Pleasuresoftheflesharedependentondefilement,craving,conceits,andviews,andareunabletoletgooftheelements,aggregates,andsensemedia.Asthesepleasuresofthefleshripen,theycanbringpain,justasripefruitorcookedriceareneartoturningrottenandmoldy,orasripeningbananascausetheirtreetocomecrashingdownsothatonlybirdsandcrowswilleatthem.Soitiswiththeheart:Whenitentersintoitsvariouspreoccupationsandtakesthemasbelongingtoitself,it’sboundforpainandsuffering.Justaswhenanunwarytravelerleavestheroadtoentertheshadeofabaeltreewithripeningfruits:Ifthewindblows,theripefruitsareboundtodroponhishead,givinghimnothingbutpain;soitiswiththeheart:Ifitdoesn’thaveaDhammatogiveitshelter,it’sboundtobebeatenandtrampledbysufferingandpain.(Thewindblowingthroughthebaeltreestandsfortheeightwaysoftheworld(loka-dhamma).Thebaeltreestandsforthebody,andthebranchesforthesenses.Thefruitsarevisualobjects,sounds,smells,tastes,


tactilesensations,andideas,whichdropontheheartstupidenoughtositpreoccupiedwiththismassofelements,aggregatesandsensemedia.)

Peopleofwisdomarethosewhosearchforthehighestformofpleasure—freefromdefilement,craving,conceits,andviews—bycleansingtheheartofallitsbadpreoccupations.Thisisthedeathlessnibbāna,whichtheBuddhapraised:

nibbānaṁparamaṁsukhaṁ:Nibbānaistheultimateease.

nibbānaṁparamaṁsuññaṁ:Nibbānaistheultimateemptiness(i.e.,emptyofdefilement;freefrom

preoccupations;uninvolvedwithelements,aggregates,sensemedia,passion,aversion,anddelusion;freefromthelineageofunawarenessandcraving:Thisisthewayinwhichnibbānais“empty,”notthewayordinarypeopleconceiveit).

nibbānaṁparamaṁvadantibuddhā:Thosewhoknowsaythatnibbānaistheultimate.

taṇhāyavippahānenanibbānaṁitivuccati:Becauseofthecompleteabandonmentofcraving,itiscallednibbāna.

akiñcanaṁanādānaṁetaṁdīpaṁanāparaṁnibbānaṁitinaṁbrūmijarā-maccu-parikkhayaṁFreefromentanglements,freefromattachments(thatfastenandbind),there

isnobetterislandthanthis.Itiscallednibbāna,theabsoluteendofaginganddeath.

nibbānaṁyogakkhemaṁanuttaraṁ:Nibbānaistheunexcelledrelieffromtheyoke(ofpreoccupations).

etaṁsantaṁetaṁpaṇītaṁyadidaṁsabba-saṅkhāra-samathosabbūpadhi-paṭinissaggotaṇhakkhayovirāgonirodhonibbānaṁ:

Thisispeace(fromthecouplingofpreoccupations),thisisexquisite:i.e.,thestillingofallfabrications,therelinquishmentofallmentalparaphernalia,theendingofcraving,thefadingofpassion(forattractions),disbanding(ofthedarknessofunawareness),nibbāna.

WewhosayweareBuddhists,whobelieveintheteachingsoftheLordBuddha—theory,practice,attainment,paths,fruitions,andnibbāna—shouldsearchfortechniquestorectifyourheartsthroughthepracticeoftranquilityandinsightmeditation,atthesametimenurturing:

conviction—inthetheory,practice,andattainmenttaughtbytheBuddha;persistence—inperseveringwithvirtue,concentration,anddiscernmentuntil

theyarecomplete;


mindfulness—soasnottobecomplacentorcarelessinvirtue,concentration,anddiscernment;

concentration—soastomakethemindresoluteandfirm,givingrisetodiscernmentrightwithinourhearts.

Thediscernmentthatcomesfromthesixteachers—i.e.,fromthesensesofsight,hearing,smell,taste,touch,andideation—isinconstantandmayleaveusfreetodoevilagain.Butthediscernmentthatcomesfromamindcenteredinconcentrationiscapableofdoingawaywiththedefilementslyingwithin.SobyallmeansweshouldshowrespectforthevirtuesoftheTripleGembyputtingthemintopracticesothatwecantastethenourishmentoftheBuddha’steachings.Don’tbeliketheladlethatmingleswiththecurrybutneverknowsthecurry’staste.We’vemingledourselveswithBuddhism,soweshouldlearnitstaste.Don’tbelikethefrogsittingamongthelotuseswhonevergetstoknowtheirscent.Itsitstherepissing,itseyesallbrightandwideopen.Abeecomespastanditjumps—Kroam!—intothewater:stupid,eventhoughitseyesareopen.Wehumanbeingscanreallybeignorant,evenwhenweknowbetter.

Wehavediscussedthewisdomthatcomesfrommeditation,fromthebeginningtotheendoftheexercisesoftranquilityandinsight.

uttamaṁ:

Theseexercisesaresuperlativeandsupremestrategiesforliftingyourselfacrosstheoceanoftheworld,theswirlingfloodofrebirth.

sammā-paṭirasassādaṁpaṭṭhayante:

Youwhoarewiselyintentonthesavorofrightattainment,whodesirethehappinessofnibbāna,shoulddevoteyourselvestothepracticesmentionedabove.Don’tletyourselvesgrowweary,don’tletyourselvesbefaintinthepracticeofthesetwoformsofmeditation.

Theyareornaments,

thehighestadornmentfortheheirsoftheBuddha’steaching,andaretrulyworthyofconstantpractice.

Theywillformanisland,

ashore,arefugeandahomeforyou.Evenifyouaren’tyetinapositiontobreakthroughtothepathsandfruitionsleadingtonibbānainthislifetime,they


willformhabitsandconditionsleadingtoprogressinthefuture,ormayhelpyouescapethetormentsoftherealmsofdeprivation;theywillleadyoutomundanehappinessandrelieffromthedreadofsorrow.Butifyourperfectionsarefullydeveloped,youwillgain

theheartwoodofrelease—

releasefromthefivetemptationsofmortality(Māra),releasefromtherangeofbirth,aging,illness,anddeath,reachingnibbāna,followingthecustomofthenobleones.

Maypeopleofjudgmentconsidercarefullyallthathasbeenwrittenhere.

Inconclusion,mayallthosewhoreadthis,takeittoheartandputitintopracticemeetonlywithhappinessandjoy,freefromdangerandfear.MayyougrowdayandnightinthepracticeoftheBuddha’steachings,inpeaceandwell-being.

saṅgaha-diṭṭhi:

Viewshavebeenincludedwithoutalludingtoanyclaims.



Glossary

ThisglossarycontainsPalitermsthataren’ttranslatedwhentheyfirstappearinthetranslations,aswellastermsthatrequirefurtherbackgroundexplanationevenwhentheyare.DhātuinparticularisdiscussedatlengthbecauseanacquaintancewithtraditionalThaiphysicsisneededtounderstandanumberofsimilesgiveninAjaanLee’swritings,eventhoughtheydon’texplicitlyrefertotheterm.

SomePalitermscarryaweightofassociationsthatcan’tbebornebysingleEnglishequivalents.Insomesuchcases,wherethetermsformtheconnectingthreadinthediscussion(e.g.,sammati,ārammaṇa),Ihaveusedasingleequivalentthroughoutthetranslations,andhavegivenavarietyofreadingsherewhich—ifthereaderfeelsinclined—canbereadintothetranslationinplaceoftheequivalentsused.Inothercases(e.g.,nirodha)Ihaveusedanumberofdifferentequivalentsinthetext,ascalledforbythecontext,allofwhichhavebeengatheredheresothatthereaderwillseethattheyaremeanttoberelated.

InchoosingEnglishequivalentsforthePalitermsusedinthisbook,IhavebeenguidedprimarilybythemeaningsAjaanLeehimselfgivestothoseterms—eitherdirectly,throughthewayheexplainsanddefinesthem;orindirectly,throughthewayheusesthem.Someofthesemeaningsdifferfromthosegenerallyacceptedatpresent,inwhichcasesitisuptothereadertodiscoverwhichinterpretationsarebestbyexperimentingtoseewhicharemostusefulinpractice.

abhiññā:Intuitivepowersthatcomefromthepracticeofconcentration:theabilitytodisplaypsychicpowers,clairvoyance,clairaudience,theabilitytoknowthethoughtsofothers,recollectionofpastlifetimes,andtheknowledgethatdoesawaywithmentaleffluents(seeāsava).

anattā:Not-self.anicca(ṁ):Inconstant,unstable,impermanent.anussati:Recollectionasameditationexercise.Strictlyspeaking,thereare

seventhemesrecommendedforrecollection:thevirtuesoftheBuddha,oftheDhamma,andoftheSaṅgha;moralvirtue;generosity;thequalitiesthatleadtorebirthasaheavenlybeing;andthepeaceofnibbāna.(Thislasttopicisforthosewhohavealreadyexperiencedaglimpseofnibbāna,buthavenotyetattainedarahantship.)Inaddition,thefollowingpracticesarealsosometimesclassedas“anussati”:mindfulnessofdeath,mindfulnessofbreathing,andmindfulnessimmersedinthebody.

apāya-bhūmi:Realmofdeprivation;thefourlowerstatesofexistence:rebirth


inhell,asahungryshade,asanangrydemon,orasacommonanimal.InBuddhism,noneofthesestatesareregardedaseternalconditions.

arahant:Apersonwhohasabandonedalltenofthefettersthatbindthemindtothecycleofrebirth(seesaṅyojana),whoseheartisfreeofmentaleffluents(seeāsava),andisthusnotdestinedforfuturerebirth.AsthiswordbearsaresemblancetothePaliwordfor“distant”(ara),itissometimestranslatedas“onefarfromevil.”AnepithetfortheBuddhaandthehighestofhisnobledisciples.

ārammaṇa:Preoccupation;objectorissueofthemindorwill;anythingthemindtakesasathemeorpropforitsactivity.

āsava:Mentaleffluentorfermentation—sensuality,becoming,views,andunawareness.

avijjā:Unawareness;ignorance;counterfeitknowledge;notseeingthingsintermsofthefournobletruths.

āyatana:Sensemedium.Theinnersensemediaarethesenseorgans—eyes,ears,nose,tongue,body,andintellect.Theoutersensemediaaretheirrespectiveobjects.

brahmā:“GreatOne”—aninhabitantoftheheavensofformorformlessness.buddho(buddha):Awake;enlightened.dhamma(dharma):Event;phenomenon;thewaythingsareexperiencedin

andofthemselves;thebasicprinciplesunderlyingtheirbehavior.Also,principlesofbehaviorthathumanbeingsshouldfollowsoastofitinwiththerightnaturalorderofthings;qualitiesofmindtheyshoulddevelopsoastorealizethequalityofdeathlessness(amatadhamma).Byextension,“dhamma”isusedtoreferalsotoanydoctrinethatteachessuchthings.ThustheDhammaoftheBuddhareferstohisteachings,theirpractice,andtothedirectexperienceofthequalityofnibbānaatwhichtheyareaimed.

dhātu:Element;property;potential.InthePaliCanonthiswordoccursprimarilyindiscussionsofthecausesofactivity,inwhichitformstheultimatepreconditionunderlyingthecausalchainleadingtotheactivityinquestion.Thearousalorirritationofthedhātuiswhatcausestheactivitytotakeplace.Thusonthepsychologicallevel,thepropertiesofsensuality,anger,ordelusioninaperson’smindarethebasicconditionsunderlyingunskillfulactiononhisorherpart.Onthelevelofnatureatlarge,phenomenasuchaswindstorms,fires,floods,andearthquakesareexplainedasresultingfromthearousalofthepropertiesofwind,fire,andwater.Suchdisordersceasewhenthedisturbedpropertygrowscalm.Thus,forinstance,whenthefirepropertyrunsoutofsustenancetoclingto,itgrowscalmandtheindividualfiregoesout.Onthelevelofthehumanbody,diseasesareexplainedasresultingfromtheaggravationofanyoftheseproperties,allofwhichpermeatetheentirebody.Forexample,inThaimedicine,belching,fainting,cramps,convulsions,andparalysisare


associatedwithdisordersoftheinternalwindelement.Allofthisexplanationmaymakethenotionofdhātuseemratherforeign,but

whenusedasanobjectofmeditation,thefourphysicaldhātuaresimplyawayofviewingthebodyinimpersonal,purelyphysicalterms.Theyareexperiencedastheelementarysensationsandpotentials—warmth,movement,etc.—thatpermeateandmakeuptheinternalsenseofthebody(seerūpa).Thusthemeditationexerciseofspreadingthebreaththroughoutthebodyissimplythefeelingoflinkingthesensationsofthein-and-outbreathwiththesubtlesenseofmotionthatpermeatesthebodyatalltimes.Thesixdhātu—thefourphysicaldhātuplusspaceandconsciousness—constitutetheelementarypropertiesorpotentialsthatunderlietheexperienceofphysicalandmentalphenomena.

dukkha(ṁ):Stress;suffering;pain;discontent.jhāna:Meditativeabsorptioninasingleobject,notionorsensation(seerūpa).kamma(karma):Intentionalactsthatresultinstatesofbeingandbirth.The

lawofkammaistheprinciplethataperson’sownintentionalactsinfluencethegoodandevilthatheorshemeetswith.

kasiṇa:Anobjectstaredatwiththepurposeoffixinganimageofitinone’sconsciousnessandthenmanipulatingtheimagetomakeitfillthetotalityofone’sawareness.

khandha:Componentpartsofsensoryperception;physicalandmentalphenomenaastheyaredirectlyexperienced:rūpa(seebelow);vedanā—feelingsofpleasure,pain,orneitherpleasurenorpainthatresultfromthemind’sinteractionwithitsobjects;saññā—labels,concepts,perceptions;saṅkhāra(seebelow);andviññāṇa—consciousness,theactofnoticingsensedataandideasastheyoccur.

lokadhamma:Worldlyphenomena—gain,loss,status,lossofstatus,praise,criticism,pleasure,andpain.

māra:Temptation;mortality.Thefiveformsinwhichtemptationappears,deflectingthepractitionerfromthepath,areas:defilement,thevicissitudesofthekhandhas,fearofdeath,habitualurges&tendencies,andasdeities.

nibbāna(nirvāṇa):Liberation;theunbindingofthemindfromgreed,anger,anddelusion,fromphysicalsensationsandmentalacts.Asthetermisusedtoreferalsototheextinguishingofafire,itcarriesconnotationsofstilling,cooling,andpeace.(AccordingtothephysicstaughtatthetimeoftheBuddha,thepropertyoffireexistsinalatentstatetoagreaterorlesserdegreeinallobjects.Whenactivated,itseizesandstickstoitsfuel.Whenextinguished,itis“unbound.”)

nimitta:Mentalsignorimage;themeofconcentration.Uggahanimittareferstoanyimagethatarisesinthecourseofmeditation.Paṭibhāganimittareferstothementalmanipulationoftheimage.


nirodha:Disbanding;cessation;dispersal;stopping(ofstressanditscauses).paññā:Discernment;wisdom.rūpa:Thebasicmeaningofthiswordis“appearance”or“form.”Itisused,

however,inanumberofdifferentcontexts,takingondifferentshadesofmeaningineach.Inlistsoftheobjectsofthesenses,itisgivenastheobjectofthesenseofsight.Asoneofthekhandhas,itreferstophysicalphenomenaorsensations(visibleappearanceorformbeingthedefiningcharacteristicsofwhatisphysical).Thisisalsothemeaningitcarrieswhenopposedtonāma,ormentalphenomena.Theactoffocusingonthelevelofphysicalandmentalphenomena(literally,formandname)meansfocusingontheprimarysensationofsuchphenomenainandofthemselves,beforethemindelaboratesthemfurther.Inthelist,“kāma,rūpa,arūpa”—thetypesofobjectthatthemindcantakeasitspreoccupationandthestatesofbecomingthatresult—kāmareferstoimagesderivedfromtheexternalsenses,rūpatotheinternalsenseoftheformofthebody,andarūpatostrictlymentalphenomena.Thislastsenseofrūpaisalsowhatismeantintheterm“rūpajhāna.”

samādhi:Concentration;theactofcenteringthemindonasingleobject.sammati:InThai,theprimarymeaningofthiswordis“supposing,”whichis

howitistranslatedhere,butitalsoconveysthemeaningofconvention(i.e.,usageswhicharecommonlydesignatedoragreedupon),make-believe,andconjuringintobeingwiththemind.

saṅkhāra:Fabrication—anyforceorfactorthatfabricatesthings,theprocessoffabrication,andanyfabricatedthingthatresults;anythingconditioned,compounded,orfashionedbynature,whetheronthephysicalorthementallevel.Insomecontextsthiswordisusedasablankettermforallfivekhandhas.Asthefourthkhandha,itrefersspecificallytothefabricationofurges,thoughts,etc.,withinthemind.

saṅyojana:Fettersthatbindthemindtothecycleofrebirth—self-identityviews,uncertainty,graspingathabits&practices;sensualpassion,irritability;passionforform,passionforformlessphenomena,conceit,restlessness,andunawareness.

sati:Mindfulness;theabilitytokeepsomethinginmind;powersofreferenceandretention.

satipaṭṭhāna:Frameofreference;establishingofmindfulness—body,feelings,mind,andmentalqualities,viewedinandofthemselves.

upādāna:Clinging;attachment;sustenanceforbecomingandbirth—clingingtosensuality,toviews,tohabits&practices,andtotheoriesoftheself.

uposatha:Observanceday,correspondingtothephasesofthemoon,onwhichBuddhistlaypeoplegathertolistentotheDhammaandobservetheeightprecepts.


vicāra:Evaluation;investigation.Afactorofrūpajhāna.vimutti:Release;freedomfromthesuppositionsandfabricationsofthemind.vipassanā:Liberatinginsight;clearintuitiveunderstandingofhowphysical

andmentalphenomenaarecausedandexperienced,seeingthemastheyare,inandofthemselves,arisingandpassingaway:inconstant,stressful,andnot-self.

vitakka:Thinkingaboutanobject;keepinganobjectinmind.Afactorofrūpajhāna.

yoni:Modeofgeneration.InthePaliCanon,fourmodesofgenerationarelisted:birthfromawomb,birthfromanegg,birthfrommoisture,andspontaneousappearance(thislastreferstothebirthofheavenlybeings).

Ifanythinginthistranslationisinaccurateormisleading,Iaskforgivenessoftheauthorandreaderforhavingunwittinglystoodintheirway.Asforwhatevermaybeaccurate,Ihopethereaderwillmakethebestuseofit,translatingitafewstepsfurther,intotheheart,soastoattainthetruthatwhichitpoints.

Thetranslator


SabbesattāsadāhontuAverasukha-jīvino

Kataṁpuñña-phalaṁmayhaṁSabbebhāgībhavantute

Mayallbeingsalwayslivehappily,freefromanimosity.

MayallshareintheblessingsspringingfromthegoodIhavedone.


TableofContents

TitlePage 2Copyright 3Foreword 4Introduction 6TraininginVirtue 7PreceptsforLayPeople 7TheServicefortheLunarSabbath 13Virtue:Questions&Answers 20Concentration:Questions&Answers 31

TheCraftoftheHeart 43HowtoPracticeConcentration 49OnTakingRefugeintheTripleGem 53OntheFourImmeasurableSublimeAttitudes 54OnRadiatingtheSublimeAttitudes 55OntheRewardsoftheFourImmeasurables 57OnPracticingConcentration 59OntheFourPostures 61TheFiveHindrances 62TheSixPropensities 67TheTwoThemesofMeditation 69MethodsforAttainingTranquility 70MentalPhenomenaasaThemeofMeditation 73OntheMind’sLevelsofBecoming 75TwoLevelsofConcentration 76OntheMeditationSyllable 77TheFiveFormsofRapture 78TwoKindsofVision 79Jhāna 81TheThreeSkills 89TheEightSkills 90


TheFourFormsofAcumen 92ExercisesforInsightMeditation 95TheSevenStagesofPurification 98TheNineStagesofLiberatingInsight 100TurningtheMundanePathintotheTranscendentPath 106ThePathtoOnce-Returning 110ThePathtoNon-Returning 112ThePathtoArahantship 114Saṅgaha-Diṭṭhi 118

Glossary 129Dedication 134


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