FactorsforAwakening

TENDHAMMATALKS

ṬhānissaroBhikkhu(GeoffreyDeGraff)

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FactorsforAwakeningSeptember26,2009

Severalyearsback,Iwasaskedtogiveatalkonthefactorsforawakening:mindfulness,analysisofqualities,persistence,rapture,calm,concentration,andequanimity.Anditturnedoutthatthepeoplewho’dorganizedtheeventhadaskedforthattopicundertheimpressionthatthefactorsforawakeningwereadescriptionoftheawakenedmind,thegoaltowardwhichwewereaiming.Whereasthey’reactuallyapathleadingtoawakening.

PartofthemisunderstandingwasbasedonthequestionofhowtotranslatethePalitermbojjhanga:“awakening-factors.”Becauseit’sacompound,itcouldbefactorsofawakening,butifyouactuallylookathowthesefactorsareexplainedinthetexts,themeaningofthetermisverymuchfactorsforawakening.Thesearequalitiesofmindyoudevelopinordertobecomeawakened.Youcan’ttakeawakeninganddevelopit.Youcan’tclonetheawakenedstate.Butyoucanworkondevelopingeverydayfactorsofthemindthateventuallywillleadtoawakening.

ThisisoneoftheimportantaspectsoftheBuddha’steaching:Thepathtoawakeningisbuiltoutofveryordinary,day-to-daythings,likemindfulnessandalertness.It’ssimplythatwhenyoulearnhowtolookattheminanewway,toanalyzetheminanewway,andtodevelopandusetheminanewway,theycantakeyouallthewaytoawakening.

Thisisespeciallyimportantwhenyoutrytounderstandthesecondfactorforawakening,analysisofqualities,whichistheheartoftheset.Asthepeoplewhohadarrangedthateventsaid,theirimpressionofthisfactorwasthatintheawakenedmindeverythingisjustmentalqualitiesarising,passingaway,arising,passingaway,withagreatlightness.Youseethesethingscomingandgoing,comingandgoing,andtheydon’tweighonthemindanymore.Whichisastageofthepath,buttolookatthefactorinthatwaymissesoutonaveryusefulaspectofwhatit’sallabout.Whenthe

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Buddhatalksaboutdevelopingthatfactor,hesaysit’samatterofpayingappropriateattentiontowhat’sskillfulandwhat’snot.Andthen,basedonthatfactor,youdevelopthenextfactor:whichispersistenceinactuallydevelopingwhat’sskillfulandabandoningwhat’snot.

Soinsteadoftryingtocloneyourselfintoaveryrarefiedstate,theBuddha’saskingyoutolookverycarefullyatwhatyou’redoing.Youapplyappropriateattentiontowhatyou’redoinginbody,speech,andmind,butespeciallymind,toseehowskillfulyouractionsare.Weoftendescribeappropriateattentionaslookingatthingsintermsofthefournobletruths,butthatlevelofappropriateattentionbuildsonanotherlevelofappropriateattention,whichissimplyseeingwhat’sskillfulandunskillfulinyouractions,judgingyouractionsbytheresultstheyyield.

Thisinvolvesquestioning.It’snotsimplyamatterofconviction,althoughthesimplefactthatyou’regoingtofollowthispathoflookingatwhat’sskillfulandunskillfulrequiresthatyoubeconvincedthattheBuddhaknewwhathewastalkingabout.That,andconvictionthattherearewisepeoplewho’vebeentrainedinthispathandwhoknowwhatthey’retalkingabout,too.BecausewhentheBuddhaasksyoutolookatwhat’sskillfulandunskillfulingeneralterms—aswhenhe’stalkingtotheKalamas—hesaysthatit’snotsimplyamatterofjudgingthingsintermsofyourownexperienceandyourownstandards.Italsoinvolvestakingintoaccounttheteachingsofthewise,peoplewhosebehavioryou’velookedatcarefullyandwhomyou’velearnedtotrust.

AstheBuddhashowsinhisinstructionstoRahula,youdon’tjustlookatyourownactionsandthencometoconclusionsaboutthem.Ifyoufindthatyou’vemadeamistakeordonesomethingharmful,yougotalktosomebodyelsewho’smoreadvancedonthepath.Inotherwords,youseekthecounselofthewise.Soit’samatterpartlyoflookingforyourselfandpartlyoftakingintoaccounttheadviceyougetfromwisepeoplewhohavemoreexperienceonthepaththanyoudo.

Now,yourecognizewisepeoplebyusingyourownpowersofjudgmentashonestlyasyoucan,sointheultimateanalysisappropriateattentiondoescomedowntoyourwillingnesstolookatactions,toseewherethey’re

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causingsufferingandtoaskyourselfquestions:“Okay,whereisthissuffering?ExactlywhatamIstressedoutabout?Dowisepeopledothesesortsofthings,too?”Youmayhavesomegeneralknowledgeonthebasicprinciplethatstresscomesfromcravingandclinging,buttheBuddhawantsyoutogobeyondgeneralprinciples.Hewantsyoutoseespecificthingsarisingandpassingaway:“Whendoesthestresscome?Whendoesitgetintensified?Whendoesitweaken?Whatelsehappensinthemindatthesametimethatit’sintensifying?Whatelseishappeningatthesametimeit’sweakening?”That’sapplyingappropriateattention.

Now,todothis,ofcourse,youneedtodeveloptheotherfactorsforawakening,startingwithmindfulness.Mindfulness,intheBuddha’ssenseoftheterm,meanskeepingsomethinginmind.Rightmindfulnessmeanskeepinginmindyourresolvetostaywiththebodyorwithfeelingsorwithmindstatesorwithmentalqualities,inandofthemselves,asyourprimaryframeofreference,atthesametimethatyouputasidegreedanddistresswithreferencetotheworld.Thewordprimary,here,isimportant,becausethere’snowayyou’regoingtobefocusedonthebodywithoutnoticingfeelingsormindstatesormentalqualities.Afterall,theyallcometogetherrighthere.ThisiswhytheBuddhasaysthatyoucanfocusonanyofthefourandfollowitallthewaytoawakening.Youchooseoneofthemasbeingprimaryandthenyourelatetheotherthreetothatprimaryfocus.

Forinstance,rightnowwe’rewiththebreath,whichistheframeofreferencethattheBuddharecommendsmostspecificallyfordealingwithallfourframes.Whenfeelingscomeup,relatethemtothebreath.Howdoesthebreathaffectthefeelings?Howdothefeelingsaffectthewayyoubreathe?Forinstance,ifthere’sapaininyourbody,doyoutendtobreatheinawaythatwallsoffthepainsothatitdoesn’tspread?Weoftenhaveasenseofthebreathspreadingbutwedon’tliketheideaofthepainspreading,sowetenseuparounditsothatitdoesn’tspreadalongwiththebreath.Ifyoufindyourselfdoingthatsubconsciously,askyourself,“WhatifIdeliberatelythinkofthebreathgoingthroughthepain?CanIopenupthatpartofthebody?”Inthisway,youkeepthebreathasprimaryandthenthepainbecomessecondary,simplyrelatedtothebreath.

Thesameprincipleappliestomindstates.Certainmindstatesare

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fosteredbytenseorconstrictedbreathing.Othermoreskillfulstatesarefosteredbyasenseofbreaththatflowsthoroughlythroughoutthebody,refreshingthebody.Youwanttonoticethatandtakeadvantageofit.

Nownotice,we’renotsimplystayingwiththebreathorfeelingsormindstatessimplyastheyare.We’retryingtodosomethingskillfulwiththem.Thiscountsasthequalityofardencythat,aspartofrightmindfulness,theBuddhaalsohasyoukeepinmind.Ifyouseethatacertainwayofbreathing,acertainfeeling,oracertainmindstateisleadingtounskillfulthoughts,words,ordeeds,changeit.Ifanyofthesethingsleadtoskillfulthoughts,words,anddeeds,youmaintainthemandtrytodevelopthem.

It’snotthatthesetoolswedevelopaspartofrightmindfulnessareforuseonlywhilewe’reheresittingwithoureyesclosed.They’remeanttobeusedthroughouttheday.Somebodysayssomethingandyounoticeacatchinthebreath:Youcantakethatasawarningsignthatsomething’sgoingoninthemindaswell.You’vereactedtowhatthatpersonhassaid.Andifyouhavethetime,youwanttolookintoit.Ifyoudon’thavetime,justmakeamentalnoteandthentrytobreathethroughwhatevertensionhasdevelopedinthebreathsothatyou’renotcarryingthatlittlebitoftensionaroundwithyoufortherestoftheday.

Otherwise,itactslikeamagnet.Itattractsotherlittlebitsandpiecesoftensionuntilyou’vegotahugearmororahugeclusteroftensionthat’sinvadedthebody.Andthenthere’stheproblemofhowtogetitout.Whereasit’saloteasierifyoubegintonoticethelittlepiecesastheyformandyoucanbreatherightthroughthemtomakethemdissolveaway.That’sthefunctionofwhattheBuddhacallsmindfulnessasagoverningprinciple:Asyou’reanchoredwiththebreathinthepresentmoment,youmakegoodthingscomeandstay,andyoumakebadthingsgo.

Thisputsyouinabetterpositiontolookatthemind.Again,yourbasicfoundationisthebreath,andyouwatchthemindfromthepositionofaverycomfortable,veryrefreshing,veryfulfillingwayofbreathing.Youseethemindinaverydifferentlightthanifyouwerelookingatitfromafeelingofbeingalltensed,tight,andwoundup.

Sothat’smindfulness.

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Asyoupracticemindfulnessinthisway,you’realreadybeginningtodevelopanalysisofqualities,seeingwhichmindstatesorwhichbreathstatesorbreathpatternsareskillfulandwhichonesarenot.Andyoulearnhowtofostertheskillfulones.Thisisanotherareawhereconvictioncomesin.AstheBuddhasays,ifitweren’tpossibletodevelopskillfulqualitiesandtoabandonunskillfulones,hewouldn’thavetaughtpeopletodothat.Ifitweren’tthecasethatyouwouldbenefitfromdevelopingskillfulonesandabandoningunskillfulones,hewouldn’thavetaughtthat,either.Andyouneedtohaveconvictionthatheknowswhathe’stalkingabout.

Butthisfactorofanalysisofqualitiesisverymuchapathfactor,notafactortoarriveat.It’swhatenablesyoutoseewhatneedstobedone.Then,basedonthat,youdevelopthefactorofpersistence,whichisthesameastheardencyinrightmindfulness,andthesameasrighteffort.Andtoencouragepersistence,it’sgoodtodevelopheedfulness,realizingthatyoureallydoneedtodevelopskillfulqualitiesnow.Youcan’twaituntiltomorrowornextweekornextmonthornextyear.Youneedtodothisnow.Afterall,youcoulddieatanymoment.Notjustphysicaldeath:Yourgoodnesscoulddieatanymoment.Somethingcouldcomeup,eitherathoughtaboutsomethingthatsomeonehasdoneorsaid,oranactualeventrighthererightnowthatcouldcatchyouoffguard,andyoucoulddoorsaythingsthatarereallyharmful.Thatcanhappenatanytime.Soyouhavetobecareful.Youhavetobeheedfulallthetime.

Whenyou’reheedfullikethis,theotherfactorsforawakeningcomein,thefactorsthatshowhowmindfulnessanddiscernment—thefirsttwofactors—leadtoconcentration.There’stherapturethatcomesasthemindgetsmoreandmorefull,asyoursenseofthebreathenergygetsmoreandmorefull.You’renotwoundingitwithunskillfulthoughts,unskillfulattitudes,orunskillfulwaysofbreathing,soitsfullnesscangrow.Fromthatthere’scalm;fromcalmthere’sconcentration.Andwhenthemindisconcentratedandcalm,itcanlookatthingswithamoresolidsenseofequanimity.

AstheBuddhasaid,therearelevelsofequanimity.Thelowestleveliswhathecallsequanimitybasedondiversity.Yousimplymakeupyourmindthatwhatevercomesupintermsofsights,sounds,smells,tastes,

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tactilesensations,orideas,you’regoingtotrytostaynon-reactive.Thatkindofequanimitycanbemaintainedaslongasyoumaintainyourmindfulnessandyourwilltobenon-reactive.

Alotstronger,though,istheequanimitythattheBuddhasaysisbasedonunification,i.e.,whenthemindreallysettlesdownandisone.Withthatsenseofcalm,well-being,andfullness,youfeellesstouchedbyevents,becauseyou’vegotsomethingmuchbettertofeedon.You’renotgoingoutnibblingoffotherpeople’swordsorgulpingdownsensualpleasures,becauseyou’vegotsomethingmuchbetterrighthere.It’snotsimplyamatterofwillingyourselfnottoreact.Youdon’tfeelanyneedtoreact.

Butwe’renotpracticingthesethingsjusttoarriveatequanimity.That’sanotherproblemwithseeingtheawakeningfactorsasamapoftheenlightenedmind.Manypeoplethink,“Well,allyouneedtodoisarriveatequanimityandthereyouare:nibbana.”Butthat’snotthecase.Nibbanaisnottheultimateequanimity.It’stheultimatehappiness.Equanimityispartofthepath.Yougainequanimitytowardallthethingsthatarenotimportantinlifesothatyoucankeepanalyzingthatissueofwhat’sskillfulandunskillfulinthemind,andcandothatanalysiswithmoresubtletyandprecision.That’swhatequanimityisfor.

WhattheBuddha’sdoingisputtingyouinapositionwhereyourhappinessdependsmoreandmoreononething:thegoodqualitiesofthemind,themindasit’strained.Youthenusethissenseofwell-beingtopryawayyourattachmentstootherthings.Becauseyoucansee:Whenyoudothissortofaction,bodilyorverbal,yougettheseresults;whenyoufosterthisqualityofmind,yougettheseresults;andwhenyoufosterthatqualityofmind,yougetotherkindsofresults.Yougetmoreandmoresensitivetowherethere’sstress.Thenyouknowwhattodotogetridofthatstress.Again,youhavetolookattheparticularssothatyoucanapplyaprecisesolution.

Thisiswhyanalysisofqualitiesisthecentralfactorhere.You’relookingatevents.Theworddhamma,qualities,canalsomeaneventsoractions,andherewe’reparticularlylookingatmentalactions.Lookatyouractionsandseewhatyou’redoing:wherethere’sstress;whatyoudidtoaggravatethat

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stress;whatyoucoulddotoundercutit,i.e.,howyouabandonthecause.Youfollowthesequestionsallthewaytothequestionsaboutwhereverthere’sanythingthat’sinconstant,it’sstressful;whereverthere’sanythingthat’sstressful,it’stoberegardedasnot-self,somethingtoletgo,letgo,letgo.

Butallofthesequalitiesworkingtogetherareneededtotakeyoutoawakening.Ifyoutrytodothelettinggowithouthavingdevelopedconcentration,theinsightscangetverydryandveryalienating.I’veheardofpeoplelettinggooftheirsenseofselfprematurelyandgettingverydisorientedasaresult.Theythink,“Wow,I’veletgoofmysenseofselfsoitmustbeawakening.”Butit’snot.It’sdestabilizing.They’vecutawayallthetoolstheyneedinordertostayonthepath.Afterall,youdoneedasenseofselftofunctiononthepath:awisesenseofself,askillfulsenseofself,whichyou’vebeendevelopingaspartofthepath.Youletitgoonlywhenyoudon’tneeditanymore.Andpartofthatsenseofselfisthestateofwell-beingthatcomeswhenyougetthemindintogoodstrongconcentration.

Soallthesefactorsareneeded.Butit’simportanttorememberthattheyareapath.You’renottryingto

cloneawakening.You’renottryingtowillthemindintosomeexpansive,unconditionedstate.Thepathtoawakeningisfollowedinlittletinyincrementalsteps,lookingateachofyouractionsandeveryinstanceofstressasitcomesup.Themorepreciselyyoucanseethesethings,themoreclearlyyoucanseeexactlywhereyou’recausingsufferingandhowyoucanstop.Seekthecounselofthewisewhenyouneedit.Butotherwisestayfocusedrighthereontheparticulars.

It’sthroughtheparticularsthatyoubreakthroughtoastatethat’stotallyunlimited,andnotdefinedinanywayatall.It’scalledfreedombecause,inreachingthatstate,we’refreedfromourdefilements.Inotherwords,it’scalledfreedomasacomparison,butinandofitselfitcan’tproperlybedescribed.That’sasignofhowspecialitis.

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MindfulnessJuly23,2011

WhentheBuddhaliststhefactorsforawakening,hesaysthattherearesomethatareappropriatewhenthemindissluggish.Thosefactorsareanalysisofqualities,rapture,andpersistence:thequalitiesthatenergizethemind.Thentherearequalitiesappropriatewhenthemindisoverlyexcited,overlyenergetic:calm,equanimity,andconcentration.Thosecalmtheminddown.Youneedbothsetsofqualitiesinthepractice.It’ssimplyamatteroffindingbalance,andofhavingasenseoftimeandplace.

There’sonequality,though,that’sappropriateeverywhere,allthetime.That’smindfulness.Soit’sespeciallyimportant,aswepractice,thatweunderstandwhatmindfulnessis.

Sometimesyouhearthatmindfulnessissimplyanopen,accepting,awarenessofthings—justnotingwhat’shappeningandallowingittohappen,withoutinterfering.Butthat’sactuallyequanimity.

TheBuddhahimselfdefinesmindfulnessastheabilitytorememberforalongtimewhat’sbeendoneandsaid.It’stheabilitytokeepthingsinmind.

Andwhatdoyoukeepinmind?Tobeginwith,youkeepinmindtheneedtodeveloptheskillfulfactorsofthepathandtoabandontheunskillfulones.Thisappliestoallthefactors.Onceyouknowwhat’srightview,what’swrongview,rightresolve,wrongresolve,allthewaydowntorightconcentrationandwrongconcentration,youkeepinmindyourintentiontodeveloptherightsideandtoabandonthewrong.

TheBuddhacomparesmindfulnesstoagatekeeperforafrontierfortress.Inafrontierfortressyouhavetobeverywarybecausetherearespiesandotherpeoplefromtheoutlyingcountries.Theywanttosneakinanddodamagetoyourfortress.Soyouhavetobeverycarefulwhocomesinandwhodoesn’t.Andmindfulness,theBuddhasays,islikeawisegatekeeperwhorecognizeswhoshouldbeletinandwhoshouldnotbeletin,andhe

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letsinonlythosewhoshouldbeletin.Soyouhavetokeepthisdistinctioninmind:Whichqualitiesinthemindareskillfulandwhichonesarenot?Whichonesshouldbedevelopedandwhichonesabandoned?

There’sanotherpassagewheretheBuddhasaysthatmindfulnessislikeagoad.Mostofushavegottenawayfromanimalhusbandryandfarming,andsowedon’tevenknowwhatagoadis.It’salongstickwithasharppoint.Youuseittopokeyouranimalswhenthey’regoingthewrongdirection,orifthey’restandingstillwhentheyshouldbegoing.Theimplicationhereisthattheabilitytorememberwhat’sskillfulandwhat’snot,andtobeabletogiveyourselfalittlepushorapokeintherightdirection:That’swhatmindfulnessdoesforyou.

Andsometimesit’smorethanjustalittlepoke.There’sanotherpassagewheretheBuddhasaysthatwhenyouseethatsomethingunskillfulhasariseninyourmind,thenyouactasifyourhairwereonfire.Youdoeverythingyoucan,asquicklyasyoucan,toputitout.You’rerelentlessandmindfulinbeingfocusedonputtingoutthefire,andnothingelse.

Soallofthesepassagesshowthatmindfulnessisnotjustabroad,open,accepting,stateofmind.Itservesaparticularpurpose,anditcanbenarrowlyfocused:keepinginmindwhatyouknowaboutwhat’sskillfulandwhat’snot,andremindingyourselfthatyoureallydowanttofocusonpursuingtheskillfulpathandavoidingtheunskillfuloneatallcosts.

Thisiswhymindfulnessanddiscernmentusuallygotogether.Infact,inThaitheyhaveaterm,sati-pañña,mindfulness-discernment,whichistheirwordforintelligence.It’stheintelligenceofareallypracticalperson,onewhoknowsthedistinctionbetweenwhat’sskillfulandwhat’snot,andiswiseenoughtoknowthatyouhavetokeepthatinmindsothatyoucanactonitallthetime.

IntheBuddha’sportrayalofhowallthedifferentfactorsofthepathworktogether,rightmindfulness,rightview—whichisthediscernmentfactor—andrighteffortallgotogether.Youhaverightviewaboutwhat’srightandwhat’swrong,what’sskillfulandwhat’snot.Youkeepthatinmind,youkeepinmindyourdesiretodotherightthing,andyoumotivateyourselftoactonthatdesire.That’srightmindfulness.AsthePaliphrase

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describingrighteffortsays,yougeneratethedesiretopreventunskillfulqualitiesthathaven’tarisenfromarising,andabandonthemiftheyhavearisen.Atthesametime,yougeneratethedesiretogiverisetoskillfulqualitiesandthen,oncethey’rethere,youencouragethem,developthem.

Soyou’renotjustsittingherewatchingthingscomingandgoing,arisingandpassingaway,andsaying,“Well,that’sthat.”Yourealizethatyourmindisthefactorthatshapesyourlifeandthatitsdecisionswillhaveahugeimpact.Youkeepthatinmind.Andwhenthemindbeginstowanderoff,youusethegoadofmindfulnesstobringitrightback.Sometimesallyouhavetodoissimplyreminditandit’llcomeback.Othertimes,it’sabitmoreresistant.That’swhenyougiveitasharppoke.

Thisiswhereyoucanuseothermeditationtechniquesaswell.Butmindfulnesshelpsthere,too.Ithastokeepinmindallthevarioustechniquesthatyou’veheardabout,andthatyou’veactuallyputintopracticeandfoundthattheywork.You’vegottokeepallthatinmind.

Becausewedohavethistendencytoforget.Sometimestheforgettingisjustasimpledroppingofwhatweweretryingtoremember,andothertimesit’swillfulforgetfulness,whenpartofthemindhasdecidedit’snotinterestedinthepathatall.Itwantstogooffandgetalittlepleasureontheside:fantasizingaboutthisbeautifulperson,thatlovelysound,thoseniceflavors,whateveryou’refantasizingabout.Whenyou’reinthatstateofmind,youwillfullyforgetthefactthatyou’resittingheremeditatingorthatyou’retryingtofollowapathofpractice.That’swhenmindfulnesshastobeespeciallysharpinremindingyou.

Sotrytobeveryclearaboutwhatmindfulnessdoes.We’renotherejusttowatchthingsariseandpassaway,tryingtobeequanimous.Therearetimeswhenequanimityisgoingtobeneeded,butnotthetypeofequanimitythatsimplyletsthingstakeover,regardlessofwhetherthey’regoodorbad.Therearetimeswhenequanimityisskillful,andtimeswhenit’snot.YouwanttokeepinmindtheBuddha’steachings,youwanttokeepinmindtheBuddha’sexample,youwanttokeepinmindwhateverotherteachingsyou’veheardthatareskillful,alongwithyourowndiscoveriesconcerningyourownmindaboutwhat’sskillfulandwhat’snot,andwhat

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worksandwhatdoesn’twork.Thisiswhymindfulnessisusefulatalltimes,everywhere,regardlessof

whetherthemindissluggishorover-energized.Youcan’tletyourselfforgetthesethings.Otherwise,it’slikehavingawaterbuffalowhenyouhavenogoad,nocontroloverthebuffaloatall.Ifyou’retryingtoplowthefield,thebuffalowilljustgoanywhereitwants,andthenstopwheneveritwants.Thefieldnevergetsplowed,andyounevergetdonewithyourwork.

Sorememberthatlittlevoiceinsidethatremembers:thatrememberstobeheedful,thatrememberstobeontopofthings,andrememberstheimportanceofyouractions.Youractionsreallydoshapeyourlife;theyreallydoshapeyourmeditation.Thedecisionsyou’remakingfrommomenttomomenttomomentareimportant.Keepthatpointinmindandyou’llfindthatitreallyhelpsyoukeepontrack,andkeepsyouatwork.Andiftheworkseemstiresome,rememberthatit’snotalljustwork.Youcanhaveelementsofcalm,concentration,andrapture,allthegoodpartsofthepathaswell,asthecarrottonourishyou.Butthemindfulnessisthestick.Youneedboththecarrotandthestickinordertogetyourfieldplowedsothatitwillprovidethefoodyouneedforyourtruewell-being.

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AnalysisofQualitiesJanuary11,2019

Weallcometothepracticewithdoubtsandquestions.Butwedon’tgetpastourdoubtsbynotaskingquestions.Wedoitbylearninghowtoasktherightquestions.

There’sapassagewheretheBuddhatalksabouthowtoovercomedoubt.Hesaysit’sbypayingappropriateattentiontothequalitiesofthemindtoseewhetherthey’reskillfulorunskillful,darkorbright.Andthat’sthesameapproachherecommendsfordevelopingwhat’scalledanalysisofqualitiesasafactorforawakening.Youbringappropriateattentiontoqualitiesofmindtoseewhetherthey’reskillfulornot,darkorbright.

Now,analysisofqualitiesisthediscernmentfactorinthosefactorsforawakening.Thismeansthatyoureplacedoubtnotwithbeliefbutwithdiscernment.Inbothcases—dealingwiththedoubtanddevelopingthediscernment—appropriateattentionishowyoudoit.Appropriateattentionisbasicallylearninghowtoasktherightquestions,focusedontheissueofwhatyou’redoingandtheresultsofwhatyou’redoing.

TheBuddhahimselfsaidhegotontherightpathbynoticingthathecoulddividehisthoughtsintotwosorts:thoseimbuedwithsensuality,illwill,orcrueltyontheonehand,andthoseimbuedwithrenunciation,non-illwill—i.e.,goodwill—andharmlessnessontheother.Andhedividedthethoughtsintothosecategoriesnotintermsofwhathelikedordidn’tlike,orwhathefoundentertainingorinstructiveorinteresting.Instead,thequestionwas:Wheredothesethoughtslead?Theunskillfulsideledtoallkindsofunskillfulbehavior.Theskillfulsideledtomoreskillfulbehavior.

Sohedecidedtokeephisunskillfulthoughtsincheckinthesamewaythatacowherdkeepshiscowsincheckduringtherainyseason.InAsia,duringtherainyseasonwhenthericeisgrowing,youhavetobeverycarefulthatyourcowsdon’twanderintothericefields.Otherwise,they’ll

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eatthericeandcausetroublewiththericefarmers.Soifyouseethemheadingtowardtherice,you’vegottocheckthem,beatthemback.

Asforskillfulthoughts,hesawnoproblem.Inthatcase,theywouldbelikethecowsduringthedryseason.Thericehasbeenharvested.There’snodangeroftheireatingthericeinthericefields,soyoucanletthecowswanderwheretheylike.

Buteventhen,ifyouthoughtskillfulthoughtsfor24hours,itwouldtirethemind.Whenthemindistired,it’smorelikelytogobacktounskillfulthinking.Thiswaswhenherealizedthatheshouldbringhismindtoconcentrationtogetitcalmandstill.Butevengettingthemindintoconcentrationrequiresthatyoudosomequestioning.Andhereagain,youapplyappropriateattention.

WhentheBuddhadiscussesthefactorsforawakening,hesaysthatthey’refulfilledbyfollowingthesixteenstepsofbreathmeditation.Andinthesixteensteps,thequestionsofdiscernmentconcerningthemindhavetodowith:Whatisthestateofyourmindrightnow?Isitinbalanceoroutofbalance?Ifyoufindthatit’soutofbalance,inwhichdirectionisitleaning?Andwhatdoyoudotobringitbackinline?Forinstance,ifyou’refeelingdepressed,irritated,ordown,whatcanyoudotogladdenthemind?Ifthemindisscattered,whatcanyoudotomakeitmoresolid?

Thesixteenstepsalsogiveyousomeadviceonhowtoanswerthosequestions.Theyrequirefirst,though,thatyouunderstandtheprocessoffabricationinthepresentmoment.Fabrication,sankhara,comesinthreetypes:bodily,verbal,andmental.“Bodily”isthein-and-outbreath.“Verbal”isthewayyoutalktoyourselfbeforeyoubreakintospeech.Technically,thisiscalleddirectedthoughtandevaluation:directingyourthoughtstoanobjectandevaluatingit—askingquestionsorcommentingonit.“Mental”coversperceptionsandfeelings.Perceptionsarethelabelsyouapplytothings.Feelingsarefeelingsofpleasure,pain,orneitherpleasurenorpain.

Ifyouwanttogladdenthemindorsteadythemind,togetridofunskillfulqualitiesanddevelopskillfulones,youhavetoworkfirstwithmentalfabrications:yourfeelingsandperceptions.Whatimagesdoyou

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holdinmind?Thesameaswhenyou’redealingwiththebreath:Whatkindofimagedoyouhaveofthebreath?It’sgoodtothinkofthebreathastheenergyflowingthroughoutthebody,downthroughthenerves,downthroughthebloodvessels,outtothetipsofthefingers,outtothetipsofthetoes,allaround,becausethatperceptionofthebreathallowsfeelingsofeasetospreadeasilythroughthebody.Itmakesthebodyamorepleasantplacetostay.Whenthebodyispleasant,themindgetsintoabettermood.It’snotsoirritable.Andyoucanbothgladdenthemindandsteadythemindbymakingthebodyfeelpleasantthroughthebreath.

Soyou’vebeenworkingwithallthreekindsoffabricationthere.Firstyouhavetheperception.Andthenyouworkwithbodilyfabrication,thewayyoubreathebasedonthatperception,andthenthewayyoubreathegivesrisetoafeelingofpleasure.Youallowthatfeelingtospread.Inthemeantime,you’retalkingtoyourselfabouthowtodothiswell.You’renoticingwhatworks,whatdoesn’twork.

That’showyoudevelopyourdiscernment,andthat’showyouovercomedoubt.AjaanFuanghadanicepassageinoneofhisDhammatalkswherehesaidthatifyouhavedoubtsaboutthings,justaskyourself,“Isthebreathcomingin,isthebreathgoingout,orisitstill?”—somethingthat’srightthere.Andifyoucandoubtthis,hesaid,you’regoingtodoubteverythinginlife.Soatleastyouhavesomethingreallysurerightherethatyoucanbeginwith.

Youknowwhatthebreathisdoing,butyoustillmaynotyetbesoclearastowhetherit’scomfortableornot.Well,youexperiment.Trydifferentwaysofbreathing.Trydifferentwaysofperceivingthebreath,thinkingofitcominginmaybenotthroughthenosebutthroughtheeyes,theears,downfromthetopofthehead,cominginthroughtheforehead,cominginfrombehind,comingintothebackoftheneck,goingdownthespine.Whenyouthinkofthebreathinthoseways,whatdoesitdotothesensationofbreathing?

Or,whileyoubreathein,youcanthinkofthefactthateventhoughtheairiscominginthroughthenoseandintothelungs,theenergythatallowsthattohappenisactuallyspreadingfromwithinthebodyitself.Itcan

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spreadfromtheareaaroundthenavel,theareaaroundthebreastbone—anyplaceinthebody,actually.Andifyouholdthatperceptioninmind,howdoesitaffectthewayyoubreathe?Doesitgiverisetoasenseofease?Ifso,maintainthatperceptionandmaintainthatkindofbreathing.Youfindthatithasacalmingeffectonthemind,gladdeningitifit’sbeenfeelingirritated,steadyingitifit’sbeenfeelingscattered.

Atthesametime,you’rebeginningtounderstandtheprocessbywhichyoucreateyourexperienceofthepresentmomentthroughtheseprocessesoffabrication.It’sinthiswaythatdiscernmentcanleadtoconcentration.That’soneofthebasicpatternsofthefactorsforawakeningasaset:Theystartwithmindfulness,followedbydiscernment—theanalysisofqualitiesfactor—andthentheyendupinconcentration.Theybasicallyshowhow,startingwithmindfulness,youuseyourdiscernmenttogetthemindtosettledown.Theyexplainhowrightviewgetsyoufromrightmindfulnesstorightconcentration,orhowdiscernmentfostersconcentration.

Now,theBuddhahasotherlistsofteachingswherethingshappentheotherwayaround.Yougetthemindfocusedonestablishingmindfulness,fromwhichyouthendevelopconcentration,andthenthediscernmentcomes.Itcanhappeneitherway.Differentpeoplewillfindthatdifferentlistsdescribethewaytheirmindswork,andevenonepersonwillfindthattheprocessesofthemindcanvaryfromdaytoday.Theultimatelevel,ofcourse,iswhendiscernmentdevelopsyourconcentrationatthesametimethatconcentrationdevelopsyourdiscernment.

Soeventhoughthesefactorsinthedifferentlistscomeinarow,thelaterfactorsturnaroundandhelptheonesearlieroninthelist.Inthisway,theyallworktogethertogetthemindintheproperstatewhereyouhavenodoubtsaboutwhat’sgoingoninthemind.Youcanseeitclearly.

Youbegintoseeitsoclearlythatyoucanunderstandhowthemindcreatesunnecessarysufferingforitself—becausethat’stheoriginalquestionwe’retryingansweraswefollowthefournobletruths:Whyistheresuffering?Becauseofcraving.Whereisthecraving?Thecravingisinthemind.Sothequestionsofappropriateattentioncomebacktothequestionsofthefournobletruths,therealizationthatwe’resufferingnotbecauseof

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thingsoutside,butbecauseofthingsthemindisdoing.Wepracticemeditationtobecomemoresensitivetoexactlywhatthemindisdoing,whereit’sskillful,whereit’snot,sothatwecanstopcreatingthatsuffering.

Discernment,orwisdom,ispragmatic.We’renotheretodiscovergreattruthsabouttheworldoutside.We’reheretounderstandwhywe’recausingsufferingandhowwecanstop.It’sapracticalquestion,answeredwithapracticalformofdiscernmentorwisdom.

Iwasrecentlyreadingafootnoteonthefactorsforawakeninginasuttaanthology.Theauthorwassayingthatthefactorofanalysisofqualitiesisthewisdomfactorintheset—“although,”hesaid,“it’sdefinedaslookingintowhat’sskillfulandwhat’snotskillfulinyourbehavior.”Iwassurprisedattheword“although”there,thatsomehowunderstandingwhat’sskillfulornotwasnotamatterofwisdom.That’swhattheauthorseemedtobeimplying.Butthat’snotthecaseatall.Wisediscernmentispreciselyaqualityofunderstandingwhat’sskillfulandwhat’snot,becauseourmindsareprimarilyactive.Weneeddiscernmenttodirectthatactivity.Whenouractivityisbasedonignorance,wecreatesuffering.Ifwecanlearnhowtobaseouractivityonknowledge,onwisdom,ondiscernment,wedon’tsuffer.

That’swhatthepracticeisallabout.

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PersistenceAugust7,2011

TheBuddhasaysthatthreefactorsofthepathhoveraroundalltheotherfactors.There’srightview,whichhelpsyoutoknowwhat’s,say,rightspeechorwrongspeech,rightactionorwrongaction,rightmindfulnessorwrongmindfulness.Thenthere’srightmindfulness,whichkeepsinmindthefactthatyouwanttodevelopskillfulqualities—therightfactors—andyouwanttoabandontheunskillfulones,thewrongfactors.Andthenthere’stheactualeffort,arighteffortthattriestodeveloptheskillfulonesandabandontheunskillfulones.

Thesefactorsarealsothefirstthreefactorsforawakening,simplythatthey’relistedinadifferentorder:mindfulness;analysisofqualities,whichisthesamethingasrightview;andpersistence,whichisthesamethingasrighteffort.Thesequalitieshavetogotogetherbecausewithoutrightviewandrightmindfulness,yourefforttogoesstrayingoffinotherdirections.Withoutrighteffort,rightviewandrightmindfulnesscan’taccomplishanythingmuch.

Soasyouputeffortintothepractice,youhavetounderstandit.Understandwhatyou’redoing,whyyou’redoingitand,onceyou’vegotthatunderstanding,you’vegottokeepitinmind.Otherwise,theeffortgoesinfitsandstarts.Itwandersoff.Itdoesn’tbuildupmomentum.Orelseit’ssimplywasted.

There’saseriesofimagestheBuddhagivesofpeoplewhoputalotofenergyintothepractice,butwhodoitthewrongwayandsodon’tgetresults.Asaresult,theygetdiscouraged.Theybegintowonderifeffortcandoanythingatall.YouhavetorememberthattherewerealotofpeopleintheBuddha’stimewhosaidthatifyouputeffortintothepractice,youwon’tgetanyresultsregardlessofhowmuchyouwantthem,becausehumaneffortisjusttooweakandineffectual.Nowadayswe’vegottheideathatanyeffortisgoingtogetinthewayoftheunconditioned,soyoustop

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exertinganyeffortatall.Justsitthereandletthemindbelikeabigopenskywithcloudsfloatinginandfloatingout,withoutyourdoinganythingatall,andthat’stheunconditioned.

Butthat’snottheunconditioned,andthatwasn’ttheBuddha’sapproach.Hesaidthatyouhavetounderstandwhereeffortisbestapplied.It’sliketryingtogetmilkoutofacow.Ifyoutwistthehorn,you’renotgoingtogetanymilk.Ifyoutwistthehornmoreandmoreandmore,andputalotofeffortintotwistingthehorn,itstilldoesn’tmakeanydifference.Youwon’tgetanymilk.Atthatpoint,it’seasytogetdiscouraged,thinkingthatmaybeeffortisn’tagoodthing.Youstoptwistingthehornandyoufeelmuchbetter,morerelaxed.Butthefactis,you’restillnotgettinganymilk.Youhavenothingtosatisfyyourhungerorthirst.

Theproblemisnotsomuchwitheffortingeneral.It’swithyourmisunderstandingofwheretoapplyit.Youpullontheudderandyougetthemilk.Youdon’thavetopullhard,either.Youputtheeffortintherightspotandyougetresults.

You’vegottokeepthispointinmindbecauseit’ssoeasytoforgetthatyou’resittingheremeditatingandfocusingonthebreath:You’reoffsomeplaceelse.Oryougetdistractedbysomethinginthebreathitself.Thingsgetnice,thingsgetcomfortable,andasAjaanFuangwouldsay,yourhandsandfeetletgoandyoujustfallintothepleasure,forgettingthatthepleasurehastocomefromcauses,andifyouabandonthecauses,thepleasure’sgoingtodisappearafterawhile.

Sothat’ssomethingyou’vegottowatchoutfor.It’snotthecasethatonlythethingsthatpullyouawayfromyourmeditationaregoingtobetroublesome.Sometimessomeofthegoodthingsthatcomeupaspartofthemeditationcanbetroublesome,too.AjaanLeehasawholelistofgoodthingsinthemeditationthatcancausetroubleifyoudon’thandlethemwell.Forinstance,lotsofpeoplemeditatesothattheycangetvisions.Theywanttoseesomething.Infact,that’softenoneofthefirstquestionsyou’reaskedinThailandwhenpeoplefindoutthatyoumeditate:“Ah,whenyoumeditate,whatdoyousee?”—hopingthatyou’vebeenseeinglotterynumbers,orspiritsofthedead,orwhatever.That’sabigdistraction.

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Eventhesenseofrapturethatcancomeinthemeditationcanbeadistraction,too.Thesenseofpleasureandeasecanbeoverwhelming.Ifyouseeitcomingalongandyoureachouttograbit,you’regoingtomisseverythingthat’sreallygood.You’llleavethebreath,andyourmeditationwillfloataroundforabit,andthenyou’llcomeoutandwonderwhereyouwere.

Thisiswhymindfulnessissuchanimportantpartoftheconcentration.You’vegottoremembertokeepyourbreathinmind.Ifyou’renotfocusingdirectlyonthebreath,well,atleastkeepinmindthefactthatyou’redealingwithfeelingsandmindstates,anyoneofthefourframesofreference.Andifyou’regoingtofocusonfeelings,don’tjustwallowinthefeeling.Rememberthatyou’relookingforthecause.Thattakesyoubacktothebreathononehand,andtothesteadinessofyourgazeontheother.

You’vegottokeepinmindthatthisisworkthatwe’redoinghere,eventhoughitcanbeverypleasantwork.Youdon’twanttobethesortofpersonwhodoesalittlebitofworkandthen,whenyougetyourfirstsalarycheck,youdisappearforaweekasyougoouttospendallyourmoney.Andwhenyou’verunoutofmoneyyouhavetocomebackandaskforthejobagain.Ifyoukeepthisup,you’renevergoingtogetaraise.

Youhavetorealizethattheprogresscomesbystickingwiththebreathinitsvariousmanifestations.Ifyou’renotstickingwiththein-and-outbreath,thentrytostaywiththesenseofbreathenergysuffusingthebody.Makesurethateverypartofthebodyisnourishedbythatenergy.Youstoptwistingthecow’shorn,butyouactuallyputeffortin:Youpullontheudder.

AnotherimagetheBuddhagivesisoftryingtogetoil.Yougrindgravelbutgraveldoesn’thaveoil.Allyougetisgraveldust.Ifyouwantoil,youcangrindsesameseedsoranyplantthathasoil.Thesamewiththemeditation:You’vegottoknowwheretheefforthastobefocused.Youfocusonthesteadinessofyourgaze.Youdon’twanttofocusonanticipatingthings.

Igotacallthiseveningfromsomeonewhowantedtoknowhowlongitwasgoingtotaketoattainstream-entry.Shewashopingthatitwouldbea

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matterofmonths.AndasItoldher,youcan’tfocusonthat.Whereareyougoingtolookforstream-entry?You’vegottolookrighthereatyourbreath.Aswithanyjourney,youhavetofocusonwhereyou’replacingyourfeet.Ifyouhaveanimaginarypictureinmindofwhatthegoalisgoingtolooklike,youcan’twalkonthepicture.Thepictureisn’tgoingtotakeyouthere.Itmaymotivateyou,buttheactualgettingtherehastodependonwatchingwhereyou’retakingyourstepstomakesureyou’reoncourse,andthatyou’renotgoingtosteponsomethingslipperyandfall.

Soyoufocustheeffortrighthere,onconstantlycomingbacktothebreath,toyourframeofreference.Asforwhatevercomesup,youwanttodealwithitskillfullyinthecontextofthatframe.Thisiswhattheobjectsofmindfulnessareallabout.They’renotjustsimplythingsthatyouwatchcomingandgoingwhileyoudon’tdoanything.

Iwasreadingabookawhilebackwheretheauthorclaimedthattherearebasicallytwopaths.Oneisthepathofrightmindfulnessandtheotheristhepathofrighteffortandrightconcentration.Inthepathofrightmindfulness,youdon’tdoanythingasidefromwatchingthingsariseandpassaway,andlettingthemsortthemselvesout,whereasinthepathofeffortandconcentrationyouputalotofeffortintogettingtheskillfulthingstocomeandtheunskillfulthingstogoaway.Theauthor’sideawasthatthefirstpathistheonethatusesmorediscernmentandiswiserandeasier.ButI’veneverseenthatpathgoanywhere.I’veneverseentheBuddhateachthatpath.Hetaughtonlyonepath,andinthatpathrightmindfulness,righteffort,andrightconcentrationallhavetogotogether.

Youremembertoapplyrighteffortandrememberwheretoapplyit,basedonwhatyou’vebeenlearning,eitherfromDhammatalksyou’veheard,fromyourownreading,orfromyourownpractice.Youlearnyourlessonsandyoutrytokeeptheminmindsothatyoucanapplythem.Thenyougainyourownsenseoftouchastohowmuchyouhavetopush.Sometimesyou’reveryobservant,butyoudon’tdomuch—yousimplywatchwhat’sgoingon.Especiallywhenyoucan’tfiguresomethingout,whenallthedifferentapproachesyou’veappliedinthepastdon’tseemtowork,justwatchthingsforawhiletounderstandwhat’shappening.Butwhenyoufindsomethingthatworks,goaheadanddoit.

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Becausetheframesofreferencearetheretoremindyouthatthesearethethingsyouwatchoutfor.Whenyouseethemarise,rememberthatthere’sadutywithregardtothem.You’vegotthefournobletruthsandthey’retellingyoutodothis:Ifyourunintoanystressorsuffering,youwanttocomprehendit.Ifyoucanseewhat’sgivingrisetothatstress,youwanttoletthatgo.Asforthefactorsofthepath—everythingfromrightviewthroughrightconcentration—thosearethingsthatyou’retryingtogiverisetoifthey’renotthere,andtomaintainanddevelopthemfurtherwhentheyare.Andinthatway,youbegintorealizewhattheendofsufferingislike.

Sotherearedutiesapplyingtoeverythinglistedinthefourframesofreference.Andyoukeepthoseframesofreferenceinmindsothatyoucanremember,whensensualdesirearises,thatit’ssomethingyouwanttoabandon.Andhowdoyoudoitinawaythat’seffective?Whenrapturearises,howdoyoudevelopitinawaythat’sskillful?Whencalmarises,howdoyoudevelopthatinaskillfulway?Whenillwillorslothortorporarise,howdoyouabandonthemandnotgetsuckedintothem?

Thismeansthatyoumaintainyourmindfulnessinordertoremembertherightthingtodorightnowandtherightquestionstoaskaboutwhatyou’redoing.Thatway,youcanapplyyoureffortinawaythatreallygetsthemilkorgetstheoil—becauseyou’reapplyingtherightkindofeffortandyou’refocusingitintherightplace.

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RaptureAugust22,2011

Takeafewdeep,longin-and-outbreathsandthinkofthebreathenergyfillingthebody.Whenwetalkofthebreathenergybeingfull,it’snotamatterofhavingyourlungsstuffedwithair.It’smorethattheenergychannelsthroughoutthebodyareopenandtheyfeelsaturatedwithcomfortableenergy.Sotrytonoticewhereinthebodyyouhavethatsenseoffullnessrightnow.Protectthatspotasyoubreathein;protectitasyoubreatheout.Don’tsqueezeit.Don’tpullit.Thinkofitfloatinginmid-airrightthere.Somepeoplefeelthissenseofpotentialfullnessmosteasilyintheirhands.Otherpeoplefeelitmosteasilyinthechest.Itreallyvariesfrompersontopersonwhereyou’regoingtofeelitfirst.

Onceyounoticethatthere’sanareathatdoesfeelrelativelyfullofniceenergy,thinkofitspreadingoutfromthatspot.Thisissomethingyoucan’tpushorpull.Youallowittospreadatitsownrate.Tellyourselfthatyou’reinnohurry.Youdon’thavetoanticipatehowsoonit’sgoingtohappenorhowlongit’sgoingtotake.It’ssomethingthathappensrightonthecuspofthepresentmoment.Soifyou’releaningtoomuchintothefuture,you’renotgoingtoseeit.Ifyou’releaningbackintothepast,you’renotgoingtoseeit.Trytothinkofyourselfbeingbalancedrighthere.TheimagetheBuddhagivesisofamustardseedonthetipofanawl,likeanextremelysharpnail.

Now,developingthissenseoffullness,thissenseofwell-being,requiresthatyoupayverycarefulattentiontothebreathandthatyoubeverymeticulousinhowyouevaluatethebreath.Howisitfeelingrightnow?Whenyoubreathein,doesthebreathenergyspreadsmoothlyordoesitfeellikeyou’repushingorpullingittoomuch?Whatwe’reworkingonhereissomethingcalledpitiinPali.Youcantranslateitasrapture;youcantranslateitasfullness;youcantranslateitasrefreshment.Thebasicmeaningisthatitfeelsreallygood,reallynourishing.TheBuddhalistsitas

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oneoftheenergizingfactorsforawakening.It’salsoakindoffood.There’sthatpassagewherehesaysthatwhenwe

meditate,wefeedonraptureliketheradiantgods.Theproblemwiththewordraptureisthatsometimesitseemstoointenseforthewaysomepeopleexperienceit.Somepeoplefeelitasatinglingthroughthebody,theirhairstandingonend.Forothers,it’sgentler—asenseofbalanced,fullwell-being.Somepeoplefeelitinwavescomingoverthebody.Andforsomepeopleit’ssointensethatthebodystartsmoving.

Theintensityisnotameasureoftheintensityofyourconcentration.It’smoreameasureofhowstarvedofenergythebody’sbeenfeeling.Ifit’sbeenfeelingreallystarved,thesenseofrapturewillbeextremelyintense.Ifthebodyhasn’tbeenstarved,theraptureorrefreshmentwillbegentler.It’slikedrinkingaglassofwater:Thesenseofrefreshmentwillbealotstrongerifyou’vejustcomeinfromthreedaysinthedesert,andalotweakerifyou’vebeenrestinginacool,dampplace.Theamountofwaterwillbethesame,butthefeltintensitywillbedifferent.

Sometimesyoumaywanttherapturetobeintenseyetit’snotgoingtobeintense,butthatdoesn’tmatter.Beverypatientwithit.Again,ifyoustartpushingittoomuch,itwithersup.Haveastrongsenseofallowingtheenergytobethereandtoradiateout.Ifit’sgoingtospread,it’llspreadatitsownrate.Youjusttrytomaintainyourbalancerightthereonthecuspofthepresent,keepingtheenergychannelsopen,andit’lldoitsownthing.

Thisisareallynecessarypartofmeditation.AjaanFuangusedtosaythatyourmindislikeamachinethatneedslubricant.Otherwise,it’sgoingtodryup.Yourpracticegetsdryifthere’snosenseofrealrefreshmentandwell-being.That’swhatraptureis:lubricantforyourmeditation.HetalkedaboutbeingaloneupintheforestforyearsinNorthernThailand,missingAjaanLee.Andwhatkepthimgoingthroughtheday,eachday,washisabilitytotapintoasenseofrapturewheneverheneededit.

Realizethatraptureiswaitinghereforyouinthepresentmoment.Justlookverycarefullyandgiveitsomespace.Inthebeginning,itmightnotseemlikemuch,butyou’vegottogiveitachance.It’slikethatoldfableofthemouseandthelion.Thelioncatchesthemouse,butthemouse

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promisesthelionthatifheletshimgo,maybesomedayhe’llsavethelion’slife.Thelionissoamusedatthemouse’spresumptionthatheletsthemousego.Afterawhile,though,thelioniscaughtinanet,andthemousecomesandeatsawayatthenet,freeingthelion.

Sodon’tdisparagelittlethings,don’tdisparageweakthings—becausetheycangrow.Theycangetstronger.Whereverinthebodythere’safeelingof“okay,”allowittostayokay.Protectit.AjaanFuangwouldusethewordprakhong,whichmeanstohoveraroundsomethingtokeepitfrombeingdamaged—aswhenyouhoveraroundachildwho’slearningtowalk.Trytodevelopthatsameattitudeofhoveringaroundthesesensationsinthebody.Don’tpushthemorsqueezethemtoomuch.Givethemtheirspace.Justprotectthemsothatnothingcomesinandstepsonthem.

Asforanyquestionsthemindmayhaveabouthowlongthisisgoingtotakeorhowmuchlongerwe’regoingtobesittinghere,justdropthem,dropthem,dropthem.Letthemfallaway.Trytofindasenseofbalancerighthere,becauserighthereiswhereallthegoodthingshappen—andwherealltheimportantthingshappenaswell.Ifyoucannourishandprotectthissenseoffullness,thenyoubegintonoticeanymovementsofthemindthatmightdisturbit.Youseewherethemindishungryandhowitoftengoesoutlookingforwhat’sbasicallyjunkfoodtoassuageitshunger.Now,however,yourealizeyoudon’thavetodothat,foryou’vegotsomethingreallyniceandnourishingrighthere.Whygooutlookingfortrouble?

Greed,aversion,anddelusionarealllookingfortrouble.They’relikestrongattacksofhungerandthey’reneverreallysatisfied.Whenyouactonthesethings,theymayprovidealittlebitoffullnessandalittlebitofenergy,butthenitgoes.It’slikefoodthat’sbadforyourhealth.Buthere’ssomethingthatyou’vebeencarryingaroundwithyouallthetime:thepotentialsinthebody.AjaanLeetalksaboutthisalot—thatthebodyhasallkindsofpotentialsthatwerarelytakeadvantageofbecausewedon’tletthemindgetquietenoughforthemtoshowthemselves.Sogivethispotential—thispotentialforfullness,asenseofrefreshment—somespace.Giveitsometime.You’llfindthatitreallycanstrengthenyourpracticeandgiveyouasourceofenergythatyoucantapintowheneveryouneeditatanytimethroughouttheday.Whetheryou’reinformalmeditationornot,

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thesepotentialsarealwaysthere.Whenyoucanrecognizethemandlearnhowtoallowthemtogrow,you’llhaveaconstantsourceoffood,aconstantsourceofenergythatyoucantakewithyouwhereveryougo.

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CalmJanuary13,2019

Aswemeditate,wetrytobringthemindtoastateofcalm.Butyounotice,ifyoulookattheBuddha’sexplanationsforthefactorsforawakening,therearetimeswhencalmisappropriateandtimeswhenit’snot.Thefactthattherearetimeswhenit’snotdoesn’tmeanthatyou’renotgoingtotrytoaimthereeventuallyduringthosetimes.Simplythatifthemindissluggish,ifyourbodylacksenergy,youfirsthavetoenergizeit.Thenyoucalmitdown.Otherwise,ifyousimplytrytocalmitdownfromtheverybeginning,youfallasleep.

ThismaybeoneofthereasonswhyAjaanLee,whenhebeginshisbreathmeditationinstructions,tellsyoutobreatheinandoutdeepandlong,threetimes,seventimes,justtoairoutthebody,airoutthemind:tomakesureyouhaveenoughenergybeforeyoustartcalmingthingsdown.Thisisalsooneofthereasonswhy,inthefactorsforawakening,rapturecomesbeforecalm:tocreateasenseofenergyinthebody,energyinthemind,sothatwhenyoucalmthingsdownyoucanstillbebrightandalert—becausethat’swhatwe’relookingfor:astateofconcentrationthat’sveryalert.

Sonoticeifyouneedsomeenergizinganddothatfirst.Thinkinwaysthatareenergizing.Breatheinwaysthatareenergizing.ThinkoftheBuddha’sanalysisofhowwefabricatethepresentmomentbythewaywetalktoourselves,bythewaywebreathe,andbyourfeelingsandperceptions.Ortoputtheminanotherorder:bodilyfabrication:thebreath;verbalfabrication:howyoutalktoyourself;mentalfabrication:perceptionsandfeelings.Soif,whenanalyzingyourstateofmind,youfindthatyou’refeelingsluggish,breatheinawaythat’senergizing.Talktoyourselfinawaythatgivesyousomeenergy.Thinkofimagesthatstirupenergy—liketheforestajaans,whouseimagesofgoingoutintobattleorworkingonaskilltoremindyouthatyou’renotherejusttryingtohaveamomentofcalm

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andrelaxation.There’sworktobedonehere,problemstobesolved,battlestobewon.

Soholdhelpfulperceptionsinmind.Whatkindofperceptionofthebreathgivesyouenergy?Holdthatperceptioninminduntilyougetasenseoffullness,orrapture.ThePaliwordforrapturehere,piti,canalsobetranslatedasrefreshment:simplyfeelingrefreshedbythewayyoubreathe,bythewayyou’resittinghere,bythewayyou’rerelatingtoyourbody.Thenyoucanallowthingstogrowcalm.

Now,ifyoustartoutalreadywithtoomuchenergy,youhavetoavoidaddingmoreenergy.That’swhenyouhavetosimplycalmthingsdownrightfromthestart.

Hereagain,rememberthethreedifferenttypesoffabrication.Breathecalmly.Talktoyourselfinawaythat’scalming.Ifyouhaveanydistractingthoughts,talktoyourselfinawaythatremindsyouthatyoudon’thavetopayattentiontothem.You’renotresponsibleforthethoughts.And,forthetimebeing,theyhavenomeaning.Thinkofthemthatway:They’rejustthemind’semptychatterortheplayofimagesonamoviescreen—red,yellow,green,blue.Theyhavemeaningonlyifyougivethemmeaning.Ifparticularthoughtsarereallyinsistent,trytothinkinwaysthatcounteractthem.Withthoughtsoflust,youcanthinkabouttheunattractivenessofthebody.Withthoughtsofanger,youcanthinkaboutyourownwell-beingandyourneedforgoodwilltomaintainyourwell-being.Inotherwords,findacalmingantidote.

Then,afterthingshavecalmeddownabit,remindyourselfthateventhoughtheremaystillbesomechatterinthemind,andthoughtsmaystillbeappearinghereandthere,youdon’thavetopaythemanyattention.Youcanbreatherightthroughthem.Ifyoucanlocatethepartofthebodythat’stenseduparoundaparticularthought,trytobreathethroughthatlittlepatternoftension.Oryoucanthinkofyourselfasbeinglikeaspideronaweb.Ifathoughtappearsintheleft-handcorneroftheweb,youcangoovertotheleft-handcorner,breathethroughit,andthengobacktoyourcenter.Ifathoughtappearsandit’srelatedtosometensioninyourknee,moveyourattentiondowntotheknee,breathethroughthat,andthen

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returntoyourcenter.Theeffectofallthisistogainasenseofdetachmentfromyourthoughts.

You’renotsointerestedinwhatthey’rethinking.That’showthemindcanhappilygrowcalm.

Wespendsomuchofourtimelisteningtoourthoughts,tryingtostraightenthemoutifwedon’tlikethem,feelingthatthey’rereallyinterestingandimportant.Thethoughtcomesupandyouaskyourself,“Whatdoesthismeanintermsoftheworld?Whatdoesitmeanintermsofme?Whatdoesitshowmeaboutmypsyche?”—allkindsofwaysyoucangetinterestedinyourthinking.Youhavetolearnhowtoun-thinkthoseways,toholdanewperceptioninmind:thattheskillofgettingthemindquietismuchmoreinterestingandvaluablethanyourabilitytothinkrightnow.Ifyouaregoingtobethinking,thinkabouthowtostillthemind,tobringthemindtoserenity,tocalm.

Asforpainsinthebody,thinkabouthowyoucanbreathearoundthepainsorthroughthepains.Findaspotinthebodywhereyoucancreateasenseofwell-beingbythewayyoubreathe.Thatgivesyouafoundationyoucanstandon.Youdon’thavetogojumpingintothepain.Stayinyourspotand,asthebreathenergytheregetsgood,thinkofitspreadingthroughthepainsothatthepaindoesn’tformawall.

Thenyoucanlookattheperceptionsyouhavearoundthepain.Askyourself,“Isitonebigsolidpain,orisitmadeupoflittlemomentsofpain?”You’retryingtofindaperceptionthat’smorecalming,andtheperceptionoflittlemomentsofsensationismorecalmingtothemindthantheperceptionofasolidblockorbandofpain.Thenifyouthinkofthepainmomentsgoingawayfromyouastheyarise,insteadofcomingatyou,that,too,ismorecalming.

Youcouldalsoholdinmindtheperceptionthatthepainisonething,thebodyissomethingelse,andyourawarenessissomethingelse.Afterall,thebodyiscomposedoffourelements:earth,water,wind,fire—orsolidity,coolness,warmth,energy.Thepainissomethingelseentirelyfromthosefourthings.Yourawarenessissomethingelse.Theymayallseemtobeinthesamespace,butthey’reonadifferentlevel,adifferentfrequency.Hold

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thatperceptioninmind.Whenyouseethattheseperceptionsaretrueandyoucanholdonto

them,you’llfindthatthepainhasmuchlessofaneffectonthemind—andthattheproblemreallywasn’twiththepaintobeginwith.Itwaswiththeperceptionsyoucircledaroundthepain,saying,“Thepainisinvadingmyspace.Thepainisinvadingmyknee,myback.Iambeingpainedbyit.Ithasabadintentiontowardme.It’scomingatme.”Thoseperceptionsstirupthemind.Soyoureplacethemwithperceptionsthataremorecalming.

Thesearesomeofthewaysyouusethosethreedifferentkindsoffabricationtogetpastthebarrierstogettingthemindintocalmandconcentration.Youbegintosettledownandgainasenseofstillness.

Theproblemisthatoncethemindgetsintoconcentration,itcanstillstiritselfup.Rapturecomes.Sometimesitreallyisrapturousandverystrong.Somepeoplegetastrongsenseofpressurein,say,thechestorinthehead.Themoretheyconcentrate,thestrongerthepressuregrowsandtheharderitistodealwith.Hereagain,though,youthinkabouthowyou’rebreathing,whatperceptionyou’reholdinginmind.Sometimes,asyoubreathein,thebreathenergypullsupintotheheadorconcentratesinthechest.Soyouwanttothinkofthebreathgoingdown:outthelegs,outthearms,outthesolesofthefeet,outthepalmsofthehands,oroutthebaseofthespineandintotheground.Holdthatperceptioninmind.Andremindyourselfthattherearemanylevelsofbreathenergyinthebody.Ifyou’refocusingononethat’senergizingandbecomesunpleasant,then—afteryou’veopenedupalltheescapechannels—trytotuneintoacalmerenergyinthesamespotwheretheexcitedenergyis.

It’slikediggingawell.WhenIwaslivinginWatAsokaram,theyhadaconstantproblembecausethemonasterywasrightattheedgeofthesea,andyettheyneededtodigwellsthere.Therewasnopublicwatercominginfromoutside.Theydiscoveredthatifyoudugdowntoonelevelyou’dgetsaltwater,andonanotherlevelyou’dgetfreshwater—andthenanotherlevel,moresaltwater.Therewerelayersandlayers.Theproblemwasthatthelayerswouldsometimesshift.Awellthathadbeenbringinginfreshwatersuddenlywouldbringinsaltwater.Sotheyhadtodiganewwell,

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rightatthesamespot,butatanewdepth.Youcanholdthatimageinmind,thatyourbodyhasmanylayersofbreathenergy.Focusinonthelayerthat’sappropriaterightnow.Ifyouneedasenseofrefreshmentandenergy,focusinononethat’senergizing.Ifyouneedonethat’smorecalming,tryalevelthat’smorecalming.

Andaskyourselfaboutyourperceptionsconcerningthebody.Ifthere’saperceptionthattheenergyisbottledupinthebody,thatmeansyou’reperceivingamembranesomeplacethatcanholditin.Trytoholdaperceptioninmindthatthereisnothingthatholdsenergyin.It’smoreofanenergyfieldwithwide-openboundaries.Theenergycangoinandoutofthebody,anddoesn’thavetobecontainedhere.There’snothingpushingitagainstanythingelse.Itcanflowfreelyin,freelyout,throughalltheporesoftheskin,orthroughthespacesbetweentheatomsofthebody.Thenthesenseofoppressioncangoaway.

Therearesomepeoplewhohavetroublewithfeelingsofrapturebecausethey’vehadnear-drowningexperiences.Theysaythatwhenyoualmostdrown,there’sapointwherethere’sastrongsenseoffullnessinthebody—andfeelingsofrapturecanseemverymuchlikethat.Sowhenyou’remeditatingandyoufeeloppressedbytherapture,youcanholdinmindtheperceptionthatyou’renotsurroundedbywater.You’resurroundedbyair;you’resurroundedbyspace.You’renotgoingtosuffocate;you’renotgoingtodrown.

Ihadastudentwho,afteracoupleyearsofmeditation,cametomeandsaid,“I’vegottostopdoingbreathmeditation.EverytimeIfocusonthebreath,Igetthisstrongsenseoffullness.”AndIsaidtoher,“That’swhatalotofpeoplewant.”Shesaidshedidn’tlikeit.Iaskedher,“Haveyouhadanynear-drowningexperiences?”Andshesaid,“Yes,twice.”SoItoldher,“Workonaperceptionthatallowsyoutoremindyourselfyou’renotsurroundedbywater.”Soshecameupwithanimageofherselfasbeingapeninsulasurroundedbyair.Thathelpedhergetoverherfearofthatsensationandcalmedherdown.

Thisisafrequentproblembecauseeventhoughtheremaybeapartofthemindthatfeelsthreatenedbythefullness,theremaybeapartofthe

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mindthatreallylikesitanddoesn’twanttoletitgo.Butthentheholding-onstartsmakingitexcessive.

Soyouhavetoremindyourself:Deeperconcentrationletsthesenseoffullnessgo.That,too,isahelpfulperceptionandahelpfulthingtosaytoyourself.Focusinonasubtlerlevel,andthatsenseoffullnesswillbetheretogetherwiththesubtlerlevelforawhile.Butbecauseyou’renotfocusingsomuchonthesenseoffullness,eventuallyitdissipates,andthemindgetsintoastateofconcentrationandcalmthat’sdeeperthanthesenseofbeingfull.

Thenthinkofthebreathenergyconnectingeverywherethroughoutthebody.There’snoneedtopullthebreathinorpushthebreathout.There’sasenseofsufficiency.Itmayhappenthatthebreathstops.Don’tbeafraidofitsstopping.Ifyouneedtobreathe,you’llbreathe.You’renotsuppressingit.Ifyoutrytosuppressitortomakeitstop,therewillbeaproblem,buthereyou’renottryingtomakeitstop.You’rejustallowingeverythinginthebodytoconnect.Thefactthateverythingisconnectedandwide-openmeansthatwhateverenergyneedsyouhavearebeingmetsimplybyhavingeverythingconnected,andthere’snofeltneedtobreathe.Remindyourselfthateverythingisokay.Thisperceptionwillhelpyousettleinthereandfeelathomeratherthanfeelingthreatened.

Sotheprocessofgettingthemindintoconcentrationisoneofdeeperanddeeperstillness,deeperanddeepercalm.Sometimesitwillhappensimplyonitsown.Themindisreadytorestanditrests.Butyouwanttomakesurethat,inresting,youstayalertandawake.Youhavetousesomediscernmentingettingthestateofcalmjustright,givingyourselfmoreenergyifyou’recomingtothemeditationfeelingsluggishortired.Orifyou’refeelingfrenetic,over-energetic,andwired,startinwiththecalmrightaway,usingthedifferenttypesoffabrication—thebreath,thewayyourmindtalkstoitself,yourperceptions,yourfeelings—tocalmthingsdown.Andinarrivingatcalmhere,you’regainingsomeimportantlessonsindiscernment,inusingthefactorofanalysisofqualities.It’sinthiswaythatallthefactorsforawakeningcometogether.Eachoneprovidesanimportantpartofthemixthatgetsthepathjustright.

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Soincalmingtheminddown,don’tbeafraidtouseyourdiscernment.Don’tbeafraidtoanalyzethings.Infact,yourabilitytoanalyzethingsmeansthatyou’llbeabletodealwiththetimeswhenthemindhastroublesettlingdown,becauseyou’velearnedhowtofigureoutwhattheblockagesare,whattheobstaclesare,andhowtogetaroundthem.

AjaanFuangnoticedthatthereweretwotypesofpeoplewhocametopracticemeditationwithhim:thosewhofoundthatgettingthemindquietandcalmwasreallyeasyandthosewhodidn’t.Hecalledthempeoplewhodidn’tthinkenoughandpeoplewhothoughttoomuch.Theproblemwiththepeoplewhodon’tthinkenough,eventhoughtheyfindthatit’seasytogetthemindstill,isthatwhentheydorunintoobstacles,theydon’tknowwhattodo.Whatusedtobeeasyissuddenlyhard,andtheydon’tknowhowtogetaroundobstacles.Theproblemwiththepeoplewhothinktoomuchisthattheyeasilygetdiscouragedinthebeginning.Theywonder,“Whenismymindevergoingtosettledown?”Butiftheystickwithitandusethesedifferenttypesoffabrication—understandinghowthemindisshapedbythem,howthesenseofthebodyisshapedbythem—thenmeditationbecomesarealskill.Youfindthatyoucanmeditateinmoreandmoredifficultenvironmentsanddealwithproblemsinthebodyandproblemsinthemindastheycomeupbecauseyou’vegotthekeytofiguringthemoutandbringingthemindtoserenityandcalm.

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ConcentrationSeptember12,2011

Focusyourattentionrighthere.Themindwillbecreatingother“heres”tocarryyouawayfromrighthere.Butyoudon’thavetogowiththem.AjaanLee’simageisofapostattheedgeofthesea.Thesearises,butthepostdoesn’trisewiththesea.Theseaebbsaway,butthepostdoesn’tgooutwithit.Itstaysrightthere.Trytoestablishyourattentionasconsistentlyasyoucan.Keepitstill.

InThailand,whentheytranslate“concentration”intoThai,theytranslateitasbeing“firmlyintent.”Inotherwords,themindisnotsimplystillandquiet.There’salsoaverystrongintentiontostaythatway,tomaintainthisstillness.

Andforthetimebeing,putasidewhatyou’vereadaboutconcentration.Don’tletitgetinthewayofactuallybeingrighthere.You’reheretofocusonthebreath,notonthoughtsofjhanaorabsorption.Infact,eventhewordsofthistalk:Don’tletthemgetinthewayofyourfocusingonthebreath,watchingthebreathasitcomesin,asitgoesout,beingintenttostayrightherewiththebreath.Thetalkisheretoencourageyou.It’snotmeanttodistractyou.

Ofcourse,tostayrighthereyouneedmotivation.Youhavetounderstandthatthisisagoodthingtodo.Andthere’ssomuchouttherethatwillpullyouawayandtellyouthatit’snot.Intheworldoutsidetheysaythatlotsofotherthingsaremuchmoreworthwhileandinterestinginlife.EvenmodernbooksonDhammasaythatyoudon’twanttogetstuckonconcentration,thatyou’dmuchrathergostraightontoinsightbecausethat’swheretherealactionis.

Infact,it’sprettyperverse.Insomanybooksonconcentration,onpageonetheydefineit,onpagetwotheytellyouthatit’sdangerous,beforetheyevenexplainanythingelseaboutit.Which,ofcourse,wasnottheBuddha’s

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approach.Hewasalwaysencouragingpeopletogetthemindconcentrated.Jhana,rightconcentration,hesaid,wastheheartofthepath.Whenhetoldthemonkstogomeditate,he’dsay:“Godojhana.”Thisisthe“doing”ofthepath.

And,asAjaanLeepointsout,it’soneofthemoredifficultpartsofthepathtodo.Itrequiresthemostworkandthemostintention.Thismaybeoneofthereasonswhypeopleliketofindsomewayaroundit.InAjaanLee’simage,thethreemaindivisionsofthepath—virtue,concentration,anddiscernment—arelikethepostsforabridgeoverariver.Virtueisthepostonthissideoftheriver,discernmentisontheothersideoftheriver,whiletheconcentrationpostisrightinthemiddleoftheriver,wherethecurrentisstrongest,soitrequiresthemostworktogetitinplace.Bewillingtogiveasmuchenergyasyoucan,realizingthatthisisreallywhat’sgoingtomakeallthedifference.

Youcanreadasmuchasyou’dlikeaboutdiscernment,inconstancy,stress,not-self,emptiness,whatever,butit’snotreallygoingtohaveaholdontheminduntilthemindsettlesdownfirmlyandcanbestill.Howevermuchthemindlikestoreadaboutthosethings,itsfeedinghabitsarestilllow.AjaanChah’simageofWesternersisoneofthosecommentsthat’srightinyourface.HesaidthatWesternersarelikevultures:Theyflyveryhighbuttheyeatverylow.Weliketothinkaboutabstractconcepts,butwhenwe’relookingforpleasure,wheredowego?Straightforlust,allthegrosssensualpleasures.

We’vegottotrainthemindtoraiseitsstandardoftaste.That’soneofthefunctionsofconcentration:togiveusabetterstandardofpleasure,apleasurethatcomesnotfromsensualitybutfromform,i.e.,thebodyasyoufeelitfromwithin.Thispleasuredoesn’trequirethattheworldoutsidebeacertainway.Allitrequiresisthatyoupayattentiontowhatyou’vealreadygothere—whichmeansthatthere’salotlessunskillfulactivityinvolvedinaccessingthispleasureandmaintainingit.Itdoesn’trequirethatyoutakeanythingfromtheworld,anditdoesn’tobscureyourvisioninthesamewaythatsensualpleasuresdo.

Sobeinginconcentrationisactuallyalotsaferthannotbeingin

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concentration.Whenyou’renotinconcentration,yougobacktoyouroldfascinationwithsensuality.Andit’sbecauseofsensualitythatpeoplekillandstealandlieandengageinallsortsofunskillfulbehavior.Butnobody’severkilledoverjhana,nobody’severstolenanything.Infact,beinginjhanamakesyoualotlesslikelytokillandsteal,becauseyou’vegotsomethingreally,reallygoodherethatdoesn’thavetodependonanybodyelse.

Solearntocultivatethispleasure,thissenseofwell-beinginside.Lookafterit.Careforit.It’ssoimportantthattheBuddha,whenhetalkedabouthavingrespectforthethreefoldtraining,steppedbackagainandsaid:Haverespectforconcentration.It’spartofthethreefoldtraining,butit’sthepartthattendstogetoverlooked,soheemphasizeditagain.Realizethatyou’vegotsomethingprecioushere.Itmaynotseemlikemuchinthebeginning,butifyoucareforit,itgrows.

Andlearnhownottobeimpatient.It’samatterofhavingtherightbalance:knowinghowtoencourageyourconcentrationwithoutpushingitsohardthatyoukillit.ThinkoftheBuddha’simageofthefoolish,inexperiencedcow.She’sgotgrassandwaterinhermeadowonthehillside,andshelooksovertoanotherhillsidewheresheseesanothermeadowwithgrassandwater,andshewonders:“What’sthegrassandwaterovertherelike?”Sosheheadsdownthehilltogouptheotherhill.Butbecauseshe’sfoolishandinexperienced,shedoesn’tknowhowtogoupordownhillsproperlyandshegetsstuckdownintheravine.Thatway,shelosesbothmeadows.Solearnhowtocontentyourselfwithwhatyou’vegotandallowittodevelop.Lookafterit,andit’llgrowonitsown.You’vegotgrasshere,you’vegotwaterhere,you’vegoteverythingyouneed.Ifyoutendtothespotwhereveryou’refocused—youfinditcongenial,thebreathfeelsgood,themindfeelsathome—tendtoitandit’llgrow.

Andasyoutendtoit,you’regoingtolearnalotaboutthemind.It’snotthecasethatyoudropconcentrationtogotodiscernment.Youlearnaboutthemind,yougaindiscernment,bytendingtoyourconcentration,noticingitsupsanddowns.Whenitgetsbetter,whatdidyoujustdowhenitgotbetter?Whenitgetsworse,whatdidyoujustdowhenitgotworse?Whenitlookslikeit’sgoingtoloseitsbalanceandfallover,howdoyougetitbackintobalance?

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Asyoulookafterconcentrationthisway,youlearnalotaboutform,i.e.,theformofthebody,thefeelingsthatariseasyoufocusonthebreath,theperceptionsthateitherkeepyouwiththebreathorpullyouaway,thethoughtfabricationsthat,again,eitherhelpyouinvestigatethebreathorhelpyoulosethebreath,andyourawarenessofallthesethings:yourconsciousness.Youlearnaboutthefiveaggregatesinahands-onwaybymaintainingyourconcentration.

Soasyoulearnhowtomaintainitinlotsofdifferentsituations,youlearnlotsofusefulthingsaboutthemind.Youlearnabouttheaggregates,youlearnaboutwhichonesareskillfulandwhichonesarenot.Youlearnhowtodevelopskillfulfabricationsandabandonunskillfulones.Andit’sinthiswaythatconcentrationleadstodiscernment.Itbothbuildsondiscernmentandcreatestheconditionsformorediscernment.Afterall,ifyoudidn’thavesomeunderstandingofthemind,youwouldn’tbeabletogetittosettledown.Onceitsettlesdown,youcanseethingsevenmoreclearly.

Sotrytodevelopthiscombinationofconcentrationanddiscernment,andeverythingyouwanttoknowwillappearrighthere.

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EquanimitySeptember27,2011

WhentheBuddhaliststhefactorsforawakening,equanimitycomesattheendofthelist,whichgivestheimpressionthatit’sthehighestofthelist.Andinonewayitis,butinmanywaysit’snot.It’slistedasoneofthefactorsthat’susefulonsomeoccasions.Whenthemindisoverlyexcited,overlyenergetic,overlyworkedupaboutthings,equanimityisoneofthecalmingfactors.Itgoestogetherwithcalmandconcentration.Whenyourenergyistoolow,though,that’snotthetimetobedevelopingequanimity.Youhavetoworkonthefactorsthataremoreenergizing:analysisofqualities,rapture,andpersistence.Otherwise,yourpracticewillstagnate.

Soyouhavetouseyourequanimitytogetherwithyourdiscernmenttofigureoutwhat’sjustright.There’sastorythatAjaanChahtoldaboutatimewhenhewasinvitedtothepalaceinBangkokalongwithacoupleofotherajaans.TheKingwasworriedatthetimeaboutsomepoliticalproblems:astandoffbetweenthestudentsandthemilitary.Thereweredemonstrationsinthestreets.Afterthemeal,heaskedtheajaanswhattodo.TheothertwoajaansweremoreseniortoAjaanChah,sotheyspokefirst.TheybothrecommendedthattheKingdevelopequanimity.WhenitcameAjaanChah’sturnhesaid,“Well,yes,youneedtodevelopequanimity,butyouhavetodevelopittogetherwithdiscernment.”

Thediscernmenthereisamatterofknowingwhattoacceptandwhatnottoaccept,orwhatnottobeequanimousabout.Thisconnectswithtwoprinciples.Oneisthattherearesomeareaswhereyoucanmakeadifference,andthoseareareasthatyoudon’twanttojustleavealone.Ifyoucanmakeadifferenceforthebetter,that’swhatyoufocusondoing.Leaveequanimityfortheareaswhereyoureallycan’tmakeadifference.

Theotherprincipleisthattherearesomethingsinthemindthatrespondjusttoyourwatchingthem.Inotherwords,certainkindsofgreed,aversion,ordelusioncomeup,andwhenyourecognizethemforwhatthey

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are,it’sasiftheygetembarrassedandtheyjustgoaway.Thereareotherinstances,though,wherethey’renotembarrassedatall.Whenyoulookatthem,theystarerightback.They’refirmlyentrenched.They’rearmedwithlotsofarguments,lotsofjustifications,andyoucansitthereandwatchandwatchandwatchasmuchasyoulike,butthey’renotgoingtogoaway.Theymaygoawayafterawhile,buttheycomeback—andkeepcomingbackuntilyoudigdownanddosomethingaboutthem.

That’swhentheBuddhasaysthatyouhavetousethefabricationsofexertion.Inotherwords,youusethewayyoubreathe,youusethewayyouthinkaboutthings,evaluatethings,youuseyourperceptionsandfeelingstodealwiththoseproblems:tofigureoutwherethey’recomingfromandwhatyoucandotoundercutthemsothateventuallytheydon’tcomeback.

Soyouneedtouseyourdiscernmenttogetherwithyourequanimitytoknowwhenyouletthingsbeandwhenyoudon’t.

Andit’simportanttorecognizethattherearethreelevelstoequanimity.ThefirstoneistheonetheBuddhataughthisson,Rahula,whenhefirsttaughthimmeditation.Hisfirstinstruction:Makeyourmindlikeearth.Peoplespitontheearth,peoplethrowdirtythingsontheearth,buttheearthdoesn’trecoil.Makeyourmindlikewater.Peopleusewatertowashdirtythingsaway,butthewaterisn’tupset.Makeitlikefireandwind.Fireburnsdirtythings,windblowsdirtythingsaround,butthefireandwindaren’taffectedbythem.Soaverybeginninginstructioninmeditationisthatyouhavetomakeyourmindreallysolid,andnotrunawayfromunpleasantthings.Thisiswhereequanimityiscombinedwithyourpowersofendurance.

Now,theBuddha’snotsayingthatyoumakethemindlikealumpofdirt,totallyunresponsive.Thepurposehereistomakeitsolidsothatyoucanwatchthingscarefully,andwatchtheminareliableway.Ifyou’rethesortofpersonwhorunsawayfromnegativethings,you’renevergoingtoknowthem.You’renevergoingtounderstandthem.Sowe’renotherejusttoputupwiththings,orjusttobeequanimous.We’reheretoendurethemsothatwecanunderstandthem:howtheycome,howtheygo.Learnhowtoobservethemsothatyoucanseeproblemsandsolvethem.

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ThisisshowninhowtheBuddhafollowedupthoseinstructions.AftertellingRahulatomakehismindlikeearth,hethentaughthimthestepsforbreathmeditation,whichinvolvealotofproactiveinvolvementwiththebreath,alotofexperimentationwhereyouhavetolearnhowtojudgetheresultsofyourexperimentsinareliableway.You’renotjustsittingtherelettingthebreathcomeinandgooutanyoldwhichway.Infact,theBuddhacriticizedthosewhopracticedbreathmeditationbyjustlettingthebreathcomeinandgooutwhiletryingtobeequanimousallthetime.

IntheBuddha’ssixteensteps,youtrainyourselftobreathebeingawareofthewholebody,youtrytocalmdowntheeffectthatthebreathhasonthebody,youbreatheinawaythatgivesrisetorapture,thatgivesrisetoasenseofpleasureandease,youlearntobreatheinawaythatcalmsdowntheeffectoffeelingsandperceptionsonthebodyandonthemind.Andwhileyou’rebreathinginandout,ifyouseethatthemindneedstobegladdened,yougladdenit.Ifitneedstobesteadied,yousteadyit.Ifitneedstobereleased,youreleaseit.Inotherwords,inthiscaseequanimityisthefoundationforactingskillfully:assessingthesituation,makingadifferencewhereyoucan,andreadingtheresultsofyouractionsinafairandobjectiveway.That’sthefirstlevelofequanimity.

Thesecondlevelcomeswhenyoureallycangetthemindtosettledownandbestillinconcentrationsothatthere’sasenseofeaseandrapture.Thentheeaseandrapturefadeaway,soyou’releftwithequanimity.That’swhenthemindisreallysolidandevenmoreobservant,awareallaround.Thisisthekindofequanimityyoucanusetowatchsubtlethingsclearlyinthemind.Youbegintonoticesomeofthedefilementsinthemind—andtheyaredefilements.Weusuallydon’tliketousetheword“defilement”withregardtoourthoughtsandemotions,butthat’softenwhattheyare.Theycloudthemind;theydarkenthemind.

Theequanimitythatcomesfromconcentrationisusefulinsomecasesindealingwithproblemsofthemind,becauseyoubegintoseethatthemindhasallkindsofwaysofcreatingproblemsforitself.Whenyouseethattheproblemsaresuperfluous,it’sveryeasytoletgo.Thosearetheonesthataren’treallydeeplyrooted.

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Thatleavesthedeeperproblems,andthesearetheoneswhereyoureallydohavetofigurethemout,tounderstand:“Whereisthiscomingfrom?Exactlywhydoesthemindgoforgreed,aversion,anddelusion?Whydoesitlikethesethings?”

AstheBuddhasaid,ifyou’regoingtogobeyondthesedefilements,youhavetofigureouthowtheycomeabout,howtheydisappear,andhowthey’regoingtocomebackagainaftertheydisappear.Thenyoufigureoutwhattheirallureis:Whydoyoulikethem?Whatisthereaboutgreedthatyoureallylike?Whatisthereaboutangerthatyoureallylike?Usuallyit’ssomethingyoudon’twanttoadmittoyourself,soit’shardtosee.

Thisiswhythesolidityofequanimityis,again,ausefulfoundationforseeingthesethingssothatyoucanfinallyadmittoyourselfthat,yes,thereisthatelementinthemind,there’sthatdesire,there’sthattasteinthemind,thatreallylikesthesethings.

Thenyoucomparetheallurewiththedrawbacks.Isthetasteworththepriceyoupay?It’samazinghowthemindcanveryeasilymagnifythetasteandtrytominimizethedrawbacks.But,again,theequanimityofconcentrationisagoodfoundationforseeingthis.Asyougetagreatersenseofwell-beingandstabilityinthemind,there’slesshunger,andwhenthere’slesshungeryoudon’tfallforthethingsthatlooklikefoodbutmakeyoupayaheavypriceintheend—becausenowyou’vealreadygotbetterfood.

Soasyouusethisfoundationofequanimityforanalyzingthings,understandingthings,youfinallygettothepointwhereyoucandevelopthedispassionthatcanfullyletthemgo.

Thisopensuptoanevenhigherlevelofequanimity:theequanimitythatcomeswhenyou’vefoundtruehappiness.There’snothingelseyouhavetostrugglefor,andyoucanlookatallthedifferentthingsintheareaofsights,sounds,smells,taste,tactilesensations,andideas,whereyouusedtogoforagingforfood,andyoudon’tfeelanydesiretogolookingthereanymore.Ever.You’vegotsomethingbetter.

Thislevelofequanimityisoneoftheby-productsofreachingthegoal.It’snottheessenceofthegoal.Sometimesyouhearthefactorsfor

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awakeningbeingdescribedasdescriptionsofawakeningitself,butthat’snotthecase.They’repartofthepath.They’retobedeveloped.Thegoalissomethingevenbeyonddeveloping,andastheBuddhasaid,it’sthehighesthappiness.Fromtheoutsideitmaylooklikeequanimity,butfrominsideit’satotallysatisfyinghappiness.

Sothere’sanequanimitythat’saproductofthepractice,andtherearelevelsofequanimitythatfunctionasfactorsinthepractice.Don’tconfusethetwo.Thefactorsofthepracticearetheonesweneedtopayattentionto.Theonethat’saby-productisgoingtohappenonitsown.Buttheonesweworkwith—developingtheequanimitythatallowsustoendurethings,developinganevendeeperequanimitythatallowsustoseethingsreallyclearly,verydeeplyinthemind:Thosearetheonesyouwanttofocusonbecausethosearetheonesyoucando;thosearetheonesyoucanberesponsiblefor.Asfortheresults,they’lltakecareofthemselves.

Butit’salwaysessentialthatyouunderstandthatequanimityisonlyoneofthefactors,andnotthewholepath.Youneedtouseyourdiscernmenttofigureoutwhenit’sappropriateandwhenthemoreproactivesideofthepathhastocomeintoplay.Thediscernmentiswhatdoestherealwork,somakesurethatit’sassharpaspossible.Thisisoneofthereasonswhyanalysisofqualitiescomessoearlyinthelistofthefactorsforawakening,becauseithastoinformalltheotherones—yourmindfulness,yourpersistence,rapture,serenity,concentration,andequanimity—tomakesuretheystaypointedintherightdirection.

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SkillsforAwakeningApril7,2019

Weoftencometothemeditationtogainasenseofpeaceandcalm,tofindsomerest.Anditisimportantthatwegainthesethingsfromthemeditation:Welearnhowtobreatheinawaythatcalmsthebody,calmsthemind;wethinkinwaysthatcalmthebody,calmthemind.Andtheseareskillswecandeveloptobenefitthemind.Butthey’renotthewholestory.Inspiteofwhatyoumayhaveheard,wecannotrelaxourwaytoawakeningordecreethatawakeningmeansbeingperfectlyhappyrightasweare.

WhenyoulookattheBuddha’ssimilesforpeoplewhopractice,oratthesimilesgivenbythegreatajaans,youneverfindtheimageofsomeonerelaxinghisorherwaytoawakening,orjustsittingbackandsaying,“I’llbeokaythewayIamrightwhereIam.”Thesimilesallhavetodowithpeoplewhoaresearching,peopledevelopingskills,warriorsgoingintobattle:peoplewhohaveagoalandwhowilldoeverythingtheycantoreachthatgoal.

Thepeoplesearchingaresearchingeithertogetawayfromsufferingortogettowardsomethingthattheycanusetoassuagetheirsuffering.AstheBuddhasaid,alloursearchesbeginfromsuffering.Frompain.Wegetmystifiedbypain.Youcanimaginebeingalittlechildwithnoknowledgeoflanguage,sothatnobodycanexplainthingstoyou.Youencounterpainandyoudon’tunderstandit.Allyouknowisthatyouwanttogetawayfromitorgetridofit.AstheBuddhasaid,yourresponseistwofold:bewildermentandthenasearchforsomeonewhomighthelpgetyoupastthispain.Inthebeginning,the“someone”isyourparents.Butyoufindthattherearepainsthatyourparentscan’tassuage,soyougolookingforotherpeople.

Sowe’realwayslookingforsomething.AstheBuddhasaid,formostofus,lifeisasearch.Theonlypeopleforwhomit’snotasearcharepeoplewhoarealreadyawakened.Everybodyelseislookingforsomething.

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Thesearchthat’smostworthwhiletoconduct,hesaid,isanoblesearch,onethatlooksforawayoutofpainandsuffering,andendsupfindingahappinessthat’sreliable,harmless,andwillnotchange—ahappinessfreefrombirth,aging,illness,anddeath.That’sthekindofsearchthat’sreallyworthit.Anditrequiresthatyoudevelopskillsanddobattlewithyourunskillfultendencies.

Soit’sgoodtothinkaboutwhere,asameditator,you’resimilartoapersondevelopingaskillandwhereyou’resimilartoawarrior.Andthelistofqualitiescomesdowntothefactorsforawakening.

Inbothcases,youhavetobemindful.Inthecaseofthepersondevelopingaskill,youhavetorememberthelessonsyou’velearnedfromothersandfromwhatyou’vedoneinthepastsothatyoucancomparethemwithwhatyou’redoingrightnowasyoudevelopyourskill.

ThenyouusethefactortheBuddhacalledanalysisofqualities,whereyouactuallyexaminewhatyou’redoingandmakecomparisons:Isthisasgoodasyoucandoit,orcoulditbebetter?Ifit’snotasgoodasyoucandoit,whatareyoudoingwrong?Youlookatyourownphysicalmotions.Say,you’remakinganobject,likeapot.Youlookatthemotionsofyourhandsandyourbodyasyoutrytoshapethepot.Butyoualsolookattheattitudeofthemind.Whereisyourmindrightnow?Isitonwhatyou’redoingorisitwanderingoffsomeplaceelse?Ifyou’reapersondevelopingaskill,youhavetoberightthere.

Yearsback,IwasvisitingahugepotteryshedinThailandandIwatchedapotterthrowapotonawheel.Imentionedtohim,“Youmusthavegoodconcentrationinordertokeepthatup.”Andhesaid,“Yes,yourmindhastobesetstraight.”Inotherwords,you’vegottobesteadilyrightthere.Thenyouhavetobeabletonoticewhenyourhandhasmovedoffinthewrongdirection,andtofigureoutwhatyouneedtodoinordertobringitback.

Thisiswhereanalysisofqualitiesmovesintopersistence.You’vegottokeepatitandkeepatit.Youcan’tbemindfulandalertandconcentratedjustforafewmomentsandthenstartthinkingaboutotherthings,hopingthatyourhandswillbeabletodothingsontheirown.You’vegottoberightthereontopofwhatyou’redoing.

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Then,astheBuddhasaid,whenyoudevelopthequalityofbeingreallypersistentatbeingskillful,therearisesarapturenot-of-the-flesh—inotherwords,thehappinessthatcomesfromdoingsomethingwell.Thisisnotthehappinessofgainingathingorapleasantsensation.It’sthedeeperhappinessthatcomesfromknowingyou’vemasteredsomething.

Andthentosupportallthis,youneedthequalitiesofcalm,concentration,andequanimity.Calmkeepsyoubalancedandateasesothatyoucanstickwithyourcrafteasilyforlongperiodsoftime.Concentrationkeepsyoufocusedonwhatyou’redoing.Equanimityisneededtoobservethingscarefullysothatyoucanmakeclearandaccuratejudgments.

Here,aswemeditate,we’reobservingthemindaswe’retryingtogetitcalmandstill,becausewhenitgetsstill,youseethingsmoreclearly.Butwedon’tsimplystopwiththecalmandthestillness.Whenyoulookatthelistofthefactorsforawakening,theymovefrommindfulnessandthediscernmentinanalysisofqualitiesonthroughconcentrationandequanimity—buttheydon’tstopthere.Youhavetotaketheequanimityandtheconcentrationandturnthemaroundtolookatwhatyou’redoing—Whereareyoucausingyourselfunnecessarysuffering?—inthesamewaythatapotterhastokeeplookingtoseewhathe’sdoingwell,whathe’snotdoingwell.Hehastohaveacertainequanimityaboutwhenthingsareworkingandwhenthey’renot.

Ifyoudon’thaveequanimityandsteadinessofmind,thenwhenthingsarenotworking,yougetupset.Itgetsinthewayofsolvingtheproblem.Andsometimesitevengetsinthewayofbeingwillingtorecognizetheproblem.

Thesamelistofqualitiesapplytoawarrior:Thewarriorhastobemindfultorememberwhathe’slearnedbothinschool—ifhewenttowarriorschool—andwhathe’slearnedfromhisownbattlesinthepast.And,liketheskilledpotter,hehastohavesomeabilitytoanalyzehisownactions,aswellastheactionsoftheenemy,toseewhatheneedstodo.Thisrequiressomeingenuity.

Aswe’veheardmanytimes,armiesusuallyprepareforwarbypreparing

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forthelastwar.That’showweliveourliveseveninpeacetime.But,ofcourse,newthingscomeupineachnewwar.It’sonlythepeoplewho’vedevelopedtheiringenuitywhoareabletosolvethenewproblemsastheyarise.Thisalsoappliestoyouasameditator.Newthingswillcomeup.NoteverydefilementordistractionthatcomesintothemindisexplainedinthetextsortheDhammatalksyou’veheard.You’vegottofigureout:Whereexactlyistheallureofthisparticularinstanceofgreed,aversion,ordelusion?

Youmaynotbeabletoforeseetheparticularsofaparticulardefilement,butyoucanlearnthebasicprinciplesofhowtoapproachaproblemskillfully.Youlookfortheallure.Andyoulookforthedrawbacks.Youlooktosee,whensomethingcomesupinthemind,whyyougoforit.Andthenyoulookattheresults,toseetheharmtheycause.Ifyou’rebeingveryhonestwithyourself,thisiswhere,again,thequalitiesofcalmandequanimitycometogetherwithpersistence.

Youkeepatthis.Butnotice,theequanimityofawarriorisnottheequanimitythatsays,“I’lljustputupwithwhatever.IfIlose,that’sokay.IfIwin,that’sokay.”Youhavetowanttowin—reallywanttowin.Rememberthedesirethatunderliesthesearchforvictory.Equanimityisfortheinstanceswhere,ifyoudoloseabattle,youcan’tletyourselfgetupset.Youjustprepareforthenextbattle.Whatyouwantistheequanimitythatpersists,thatdoesn’tgiveup,andthatalsoworkstogetherwithasenseofwell-beingwhenyou’vewonawarorwhenyou’vedonesomethingwell.This,inthefactorsforawakening,wouldbecalledraptureorpīti,awordthatalsomeansrefreshment.It’sbasicallyanenergizingqualitythatcomeswhenyou’vemasteredaskillorwonabattle.

Youalsoneedtheabilitytokeepthemindcalminthemidstofallthethingsthatarecomingatyou.Imaginewhatit’sliketobeinabattle.Arrowsareflying.Peopleareyellingallsortsofinsultsandthreatsatyou.InoneoftheimagesintheCanon,theBuddhasaysyou’vegottobelikeanelephantinbattle:Horrifyingsights,sounds,smells,tastes,tactilesensationsaregoingtocomeatitinthecourseofthebattle,buttheelephantcan’tloseheart,can’tlethimselfbeaffectedbythem.Asameditator—bothasyou’relivingindailylifeandasyou’remeetingupwith

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difficultiesinyourmeditation—youcan’tletyourselfgetdiscouraged.You’vegottomaintainyourcalmandconcentrateonwhatreallyneedstobedone.

Sowhenyouthinkabouttheseanalogies—theskilledcraftsman,thewarrior—ithelpsyoutounderstandwhattheBuddha’stalkingaboutwhenhetalksaboutmindfulness,analysisofqualities,persistence,rapture,calm,concentration,andequanimity:allthefactorsforawakening.You’renotjustsimplybeingcalmandequanimous,tellingyourselfthatthemindisalotcalmerwhenitisn’ttryingthanwhenitistrying.Thatdoesn’tgetanywhere.Whenyou’reworkingonyourconcentration,youhavetoreallywanttogetthemindconcentrated.Youhavetowanttodothepathforittowork.

Thepeoplewhotellyouthatthedesireforawakeningistheonethingthat’sgoingtokeepyoufrombeingawakenedarepeoplewhodon’tknowhowtohandletheirdesires.AstheBuddhasaid,allphenomena,ordhammas,arerootedindesireandthatincludesthepathtoawakening.

Awakeningitselfisnotrootedindesire.It’snotathing.Nibbanaisn’tevenaphenomenon,accordingtotheBuddha.Butthepathisaphenomenonandithastobebasedondesire.Thismeansthatyouhavetolearnhowtotrainyourdesiressothat,insteadofgettingintheway,theyinformandnurtureyourmindfulness,youranalysisofqualities,persistence,andconcentration.Andtheyhavetoinformevenyourcalmandequanimity.Youdothisbyapproachingthepathasacraftsmansearchingtomasteraskillorasawarriorinsearchofvictory.

Theknowledgewegainalongthepathisnotthekindofknowledgewecangetfrombooks.Booksarehelpful.Theygiveuspointers.Theytelluswheretolook,whatquestionstoask.Butwe’retheoneswhohavetofindtheanswers,usingourowningenuity,sothatinthesearchforawakeningwereallydofindwhatwe’relookingfor:somethingthatistimeless,deathless,somethingthatdoesn’tdisappointanddoesn’tcauseharm.

Sothinkoftheseanalogiesandpracticeinlinewiththem.Dowhatyoucantobeupforthechallengeofthepractice,becausetherearealotofthingsinthemindthatwon’tbewillingtogoawaynicelyonceyou’ve

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decidedyouwanttofindawakening.Theywanttoholdon.Andwheredotheycomefrom?Theycomefromyourownactions.Thisiswhatmakesitdifficult,becausesometimesyoufeelthatyou’regettingridofpartofyourself,likecuttingoffyourownarm.You’repassingjudgmentonpartofyourself.Butthat’swhattheanalysisofqualitiesisallabout:passingjudgmentwisely.

You’repassingjudgmentonyourpastactionsandsometimesyourpresenthabits.Butyouhavetopassjudgmentinamatureway.Asyoupractice,you’llbeseeingcertaindesiresthatyouusedtogofor,thatyoureallyidentifiedwith,andyou’llhavetoseethemasenemies.Andastheajaanssay,therearetwowaysofdealingwithenemies.Oneistofightthemoffandchasethemout;theotheristotrytoconvertthem.Butevenwhenyouconvertthem,you’vegottobeverymindfulandveryalertandveryheedful.Otherwise,whentheygettheirchance,they’lltrytoturnaroundandconvertyou.Soit’snotaneasytask.Itrequiresallyouringenuityinfindingwaysofgivingyourselfstrength—andgettingthemindconcentratedandcalmisoneofthoseways.

InoneoftheBuddha’sanalogies,hedescribesthepracticeasbeinglikedefendingafrontierfortress.Mindfulnessisthegatekeeperwhomakessurethewrongpeopledon’tcomeintothefortress.Thentherearethesoldiersofrighteffort,tofighttheenemy;andtheplasteredwallofdiscernment,whichprovidestheenemywithnofootholds.Andyou’vegotconcentration,whichprovidesfoodforthesoldiersandthegatekeeper:thefoodofraptureandcalm.Andtheequanimityisthereintheconcentration,too,tohelpyouseethingsclearly:notjusttostaywhereyouare,buttoseeclearlywhatneedstobedone,whathastobeaccepted,whatdoesnothavetobeacceptedindefendingthefortress.Whenyou’vegotallthesequalitiesworkingtogether,youcanprotectthefortress,andyouhavethestrengthandthenourishmenttokeepatitsuccessfully.

Sothisiswhattheconcentrationisfor.It’snotjustrestingforthesakeofresting.It’srestingforthesakeofstrength.It’srestingforthesakeofthetasksthatneedtobedone.Oneoftheforestajaansmadeacomparison:Whenyougetthemindintocalmandconcentration,hesaid,it’slikepilingupallthematerialsyou’regoingtoneedtobuildahouse.Butthenifyou

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juststayrightthere,you’llsimplyhaveapileofmaterials.Itwon’tgiveyoutheshelteryouneed.Thenextstepistobuildthehousesothatyoucangetsomerealuseoutofit.Buildingthehousestandsforusingyourconcentrationtogaindiscernment.

Thismeansthatwepracticeconcentration,wegetthemindcalm,wefocusonthepresentmomentasnourishment,asstrength,asmaterialsthatwethenfashionwithourskills,sothatwecanfindtheobjectofoursearch—andfindanobjectattheendofthesearchthatreallyputsanendtosearches.That’sthepointwherethecraftsmancanputdownhisorhertools.Asawarrior,youcanputdownyourweaponsbecauseyou’vefoundavictorythatexceedsallyourpossibledesires.

Sowedon’tdenythatwehavedesires.Wesimplylearnhowtotrainthemtobemindfulandwise,andtoapproachourhappinessassomethingthatrequiresaskilltomaster.Whenweseethepathasaquestionofmasteringskills,that’swhenwereallyunderstanditandwecancarrythroughwithit,realizingthatsometimesit’llinvolvebattles.Wemakethepathourownandgiveourselvesthechancetoemergevictorious.

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TowardReleaseApril9,2019

Practicingmindfulnessmeanskeepingsomethinginmind.Practicingrightmindfulnessmeanskeepinginmindtwoactivitiesthatwe’llbedoinghereaswemeditate.

Oneisbeingwiththebreath.TheBuddhacallsthiskeepingtrackofthebodyinandofitself.Inotherwords,youdon’tthinkaboutyourbodyinthecontextoftheworld:howitlookstootherpeople,howitlookstoyou,whetherit’sstrongenoughtodotheworkyouwant,howmuchlongerit’sgoingtolast.Justbewithitasitisrightnow:yoursensationofthebodyrighthere.It’ssomethingyouknowyou’vegotrighthere.AsAjaanFuangsaid,ifyoucandoubtthefactthatyou’rebreathing,thenyoucandoubteverything.Therewouldbenothingcertainintheworldatall.

Sofocusonsomethingthat’ssure.You’vegotthebodyhere.You’vegotthebreathcomingin,thebreathgoingout.That’soneoftheactivitiesofrightmindfulness:rememberingtostaywiththesensationofthebreathinginandofitself.

TheotheractivitytheBuddhacalls“puttingasidegreedanddistresswithreferencetotheworld”:Allyourthoughtsaboutwhatyouwantoutoftheworldoryourpastdisappointmentswiththeworld—putthoseaside.Theproblemisthatwe’reveryquickatpickingthemupagain.Eventhoughalotofthoseissuesarenotrighthererightnow,wecaneasilycreatethemintolittleworlds,andthenwegointothem.

We’resogoodatthat:creatingworldsforourthoughts,worldsforouremotions,andthenenteringintothem,losingourbearingsherewiththebreath.Soyouhavetotakeapartnotonlyyourgreedanddistresswithreferencetotheworld,butalsoanyreferencetotheworldatall.TheThaiajaanstalkaboutthisalotwithreferencetoaPaliterm,sammati—althoughinThaiit’spronouncedsamut.Itcanbetranslatedas“convention”or

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“supposition.”Oneoftheirexamplesofaconventionispapermoney.It’sjustpaper,butwegiveitmuchmorevaluethanjustpaper.Weagreethatit’sworthonedollar,tendollars,100dollars,andsoon,andbecausetheagreementcarriesonthroughtime,andbecauseenoughpeopleagreetoit,it’smorethanjustchildrenplayingmake-believe.Wecanactuallygetsomevalueoutofthepaper.

Sothesesuppositionshavetheirpurposes.Theyservetheirfunctions.Butoutsideofthosefunctions,theystillaremake-believe.Andtheycanbeaburden.Youdon’twanttocarrythemintoareaswherethey’renotappropriate,aswhenyou’recarryingalotofpapermoneyinasackoveryourbackasyouwalkintoadangerousneighborhoodatnight.Inthesameway,rightnowasyou’remeditating,anysuppositionthathasanythingatalltodowiththeworldisaburdenontheconcentration.It’snotappropriatehere.

Peoplecomplainabouthowharditistopracticenowadays.Partofit’sbecausewe’reinvadedbythesuppositionsoftheworldallthetime.Orweopenourselvestotheirinvasions.Wecarrylittlescreensaroundwithus.We’reconstantlyincontactwithotherpeoplewhohavethosesuppositions.Tobeinconversationwiththem,wehavetopickuptheirsuppositionsandagreetothem.Butwhenyou’recomingheretobealonewithyourbreath,youwanttodivestyourselfofthem.

Forthetimebeing,thinkoftheworldoutsidesimplyasanidea.Andthat’swhatitisinyourmindrightnow:justanidea.Youhavenootherdirectexperienceofit.Memoriesofthepastarethingsyou’rechurningupfrominside.Plansforthefuture,you’rechurningupfrominside.Youcouldeventakeyoursenseof“here”andhowyou’resittinghere—where’seast,where’swest,where’snorth,south—andtrytoerasethosedirections.Thinkaboutthefactthatyourmindissimplypresentbutnotorientedinanydirection.Wetendtothinkofthemindasfacingforwardbecausetheeyesareinthefrontofthebody,andtheinformationfromtheeyestakesupsomuchofourawareness.Butnowthatoureyesareclosed,wedon’tneedtothinkaboutwhichdirectionisforward,whichdirectionisback,up,ordown.AstheBuddhasaid,youwanttomakeforwardandback,upanddown,allequal,sothatthere’sjustawareness.

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That’sjustoneoftheconventionsoftheworldthatwe’vebroughtin.Putasideasmanyoftheseconventionsasyoucan.Seethemassuppositions,thingsyou’vesupposedintobeing.Andthenwatchforthemindthatwantstogooutandgetinvolvedinthoseworldsagain.Askit,“Whereareyougoing?Andwhyareyougoing?”Themorethoroughlyyoucanputawaytheseideas,theeasierit’llbetostaywiththebreathinandofitself,andtodevelopyoursensitivityforwhat’sactuallygoingonrighthereinbodyandmind.

Insteadofwantingtoknowsomuchaboutoutthere,askyourselfsomethingsimpleaboutinhere.TheBuddhastartshisinstructionsforbreathmeditationwithsomethingvery,verysimple.Hesays,“Discernlongbreathing.Discernshortbreathing.”It’sinterestingthat,inhissixteenstepsforbreathmeditation,heusestheverb“todiscern”onlyintheveryfirsttwosteps:discerninglongbreathing,discerningshortbreathing.Howareyougoingtoknowifabreathislongorshort?Youhavetomakecomparisons:Isthisbreathlongerthanthelastone,orisitshorter?Thatrequiresthatyoubemindfultorememberthelastbreath,andthatyoucancompareitwiththisone.

It’snotthatyoucanputtwobreathssidebyside.Thelastbreathisgonewhileyou’rewiththisbreath,andyetyou’reabletocompareit.Whatarethefunctionsofthemindthatallowyoutodothat?Mindfulnessanddiscernment:mindfulnesstoremember;discernmenttopassjudgment.Andyouarepassingjudgment.Soyou’renotexclusivelyinthepresent.Youdowanttogetanchoredinsomethingthat’srighthere,somethingthatyoudon’thavetosupposeintobeing,butatthesametimeyouhavetoexercisesomementalfunctionsthatcanencompassthepast.Andyouwanttogetgoodatthat.Youwanttogetgoodatkeepingsomethinginmindthat’srelevanttowhatyouwanttodonow,andyouhavetowanttodeveloptheabilitytomakecomparisons.

Youreadsomuchaboutwhat’swrongwiththejudgingmindorthecomparingmind.ButtheonlyplaceI’veeverseentheBuddhacounselagainstthejudgingmindiswhenhesays,“Don’ttrytojudgeotherpeople’sattainments.”Youcanneverreallyknowforsurewhatsomeoneelse’sattainmentis.Butyoudowanttopassjudgmentonwhichpeoplearegood

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tohangaroundwith,whichpeoplearenot,and—inyourownmind—whichmentalstatesaregoodtohangaroundwithandwhichonesarenot.Andyouwanttolearnhowtoreliablyjudgethesethingsforyourself.Thatrequirespowersofobservationandtheabilitytoasktherightquestions,becausethat’salotofwhatdiscernmentis.Sowestartdevelopingthosepowersandfunctionsofthemindintherightdirectionbyfocusingthemonsomethingdirectandimmediate:theprocessofbreathing.

WhentheBuddhatalksaboutthefactorsforawakening,therearetwoprocessesortwoexercisesthathesaysarereallyhelpful:oneistodevelopappropriateattention,theabilitytoasktherightquestions;andtheotheristopracticebreathmeditation.Andit’snotasiftheseweretwothingstobedoneseparately.Youdothemtogether.Youfocusonthebreath,applyingtherightquestionstothebreathandtoyourmind’srelationshiptothebreath.

We’reherelookingatthreethings,basically:thebreath,thefeelingsthatcomeupwiththebreath,andthenthemindstatethatwatchesandthatissoothedbythebreath.Themindisbothonthereceivingendandontheproactiveendinitsrelationshiptothebreath.Onthereceivingend,it’salerttothelevelofcomfortcomingfromthebreathanditseffectonthemind.Ontheproactiveend,ittriestofigureoutwhichkindofbreathingismorecomfortable,longorshort—becausethat’swhatappropriateattentiondoes:Itasksyouwhichkindsofthingsarehavingagoodeffectandwhichkindsofthingsarehavingabadeffect.

Thenyouextendthatquestioningfurther:Whenthebreathfeelscomfortableandgivesrisetoasenseofwell-being,evenasenseofrapture,whatdoyoudowithit?Well,youspreaditaround.Youexpandyourawarenessandtrytobeawareofthewholebodyasyoubreatheinandbreatheout.Youletthefeelingofwell-beingandrapturespreadtofillboththebodyandyourawareness.Thenyouaskyourself,“Whatkindofimpactisthebreathhavingonthebody?Whatkindofimpactisthebreathhavingonthemind?”Ifthemindneedstobegladdened,you’rehappytobreatheinawaythatgivesenergy.Ifthemindneedstobesteadied,youbreatheinawaythat’smorecalming.

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Now,eventhoughtheBuddhamentionstheword“discern”onlyinthefirsttwostepsofbreathmeditation,thatdoesn’tmeanthatyoudon’tusediscernmentintheremainingsteps.It’sjustthatthewordgoesintothebackground,andtheactualissuesofdiscernmentcometotheforeground.Forinstance,inthefourthstep,theBuddhatellsyoutocalmbodilyfabrication,i.e.,thein-and-outbreathing.Instepssevenandeight,hetellsyoutobreathesensitivetomentalfabrication—feelingsandperceptions—andthentocalmmentalfabrication.

Now,seeingthingsintermsoffabricationisoneofthebasicprinciplesofinsightanddiscernment:gettingsensitivetohowtheactionsofthebreathfabricateyoursenseofthebody,andhowtheactionsoffeelingsandperceptionsfabricateyourstateofmind.ButtheBuddhadoesn’tleaveyouwithjustbeingsensitive:Intellingyoutocalmthesethings,he’stellingyoutomakethebestuseofthissensitivity,tocombineinsightwithtranquility.Tocalmthebody,youcalmthebreath.Togladdenthemind,youfocusonfeelingsandperceptionsthatgiveyouenergy.Tosteadythemindtogetitconcentrated,youfocusonmorecalmingfeelingsandperceptions—suchasthelabelsyouapplytothebodyorthebreath.

Asyoudothis,yougetmoreandmoresensitivetothefactthatyouaredoingthingshereinthepresentmomenttocreatethisexperience.True,you’renotcreatingitoutofwholecloth,butyouarefabricatingyoursenseofthepresentoutoftherawmaterialprovidedbyyourpastkamma.Thisappliestoallyourpresentexperiences,whetheryou’remeditatingornot.Thedesiretofabricateyourpresentexperiencewellandthequestionsyouaskasaresultofthedesiretodoitwell:Thosequalitiestakeyoubeyondsimplybeingwiththebreathandturnintorightviewandappropriateattention.

Then,oncethemindfeelssoothedbythebreathandthefeelingsofeaseassociatedwiththebreath,it’llsettledown.Thebreathitself,then,asthemindsettlesdown,getsmoreandmoresteady.Moreandmorecalm.Itcanevengettothepointwhereitstopsbecauseyourbrainisusingsolittleoxygenandthebreathenergiesinthebodyaresowellconnectedthatyoudon’tneedtobreathe.Now,you’renotforcingthebreathtostop.It’sjustthatyoufeelnoneedforit.Themindisthatcalm.

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Andthenthenextquestionis,whatdoyoudowiththatcalm?Whatdoyoudowiththeconcentrationandequanimitythatgoalongwithit?TheBuddhatalksaboutdevelopingthefactorsforawakeningevenfurther.Hesaysthat,basedonseclusion—bywhichhemeansthemindsecludedinconcentration—youtrytodevelopdispassion.Youdothatbylookingathowinconstantthethingsarethatyoutendtolatchontointhebody,feelings,andmind,andintheworldatlarge.Theycome,theygo,theyleaveus,andsomuchofourinterestinthemisvery,veryconstructed.Inotherwords,alittlesomethinghappensoutintheworldandwehavetoembroiderittomakeitsatisfyingenough,interestingenough,tofeedthemind.Butwhenyouseetheextenttowhichyouhavetoputsomucheffortintogettingsatisfactionoutofthingsthatarejustgoingtokeepleavingyou,leavingyou,youbegintowonder,“Well,whydoIgoforthat?What’stheallure?”

Whenyoucanstarttakingapartsomeofthesuppositionsorconventionsthatyouusetocreateasenseofinterestintheworld,ortofunctionintheworld,youcangetdowntowheretherealallureforthesethingsis,whatgratificationyou’regettingoutofthem.Andwhenyoubegintoseethattheallureisn’tworthit,whenit’scomparedwiththedrawbacks:That’swhenyoudevelopdispassion.Yourinterestinallthesethingsthatyoufabricatebeginstocease.Asaresult,thefabricationsthemselvesbegintocease,becausethedesirethatkeptthemgoingisnolongerthere.Partofthemindkeepsanalyzingwhat’sgoingon,butit’saverysubtlekindofanalysisontopofwhatyou’vedonehere.

Themindeventuallyletsgo—anditletsgoofeverything,eventhosemostbasicconventionsandsuppositionsatthatpoint,eventheconventionsofthepathitself.Afterall,evenrightviewisaconvention—it’sbasedonthedesirefortruehappiness,andithasitsassumptionsandsuppositions,whichhavetheirvalueinleadingtotruehappiness.Butoncethathappinessisfound,youcanletitgo,too.Infact,youhaveto.Otherwise,themindwouldn’tbetotallyreleased.Oncetheletting-goistotal,therelease,thefreedomthat’srevealed,istotalaswell.

Now,thisissomethingthatcanbedone.It’snotjustastorythatcomesfromancientIndia.Wereadthestoriesaboutpeoplegainingawakening

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listeningtotheBuddhaandwewonder,“Whywasitsoeasyforthemandsohardforus?”That’shardtosay.We’dhavetogobackandinterviewthem.

Butwedohavetheteachingsoftheforestajaansandthepeoplewho’vepracticedwiththem.Theysayitcanstillbedone.Itmaybehardernow.Itmayrequiremoreworkbecausetherearemoresuppositionstoundo.It’sreallyhardtosay.Butalotofithastodowithourwillingnesstoputoursuppositionsaside,tostepbackfromeventhemostbasicthingsweassumeaboutourselvesandabouttheworld,andtoaskourselves,“Whatwouldthemindbelikeifwecouldjustdropthoseassumptionsforthetimebeing?”We’renotdenyingthattheyhavetheirvalidity,theirtimeandplace.Butwhenyoubringthemintothemindinareaswherethey’renotrelevant,youcreatealotofunnecessarytroubleforyourself.

Sorightnowtheissuesoftheworldarenotrelevant.Seehowmuchyoucanputthemaside,letthemgo,andfocusonwhatneedstobedonetogetthemindtosettledown,todevelopthesequalitiesofconcentrationanddiscernmentindialoguewitheachother.Afterall,that’swhatitcomesdownto.Inthefactorsforawakening,you’vegotdiscernmentfirstanditleadstoconcentration.Inthefivefaculties,concentrationleadstodiscernment.They’reindialogue.Andthedialogueisaboutappropriateattention:“Whereisthesufferingrightnow?WhatamIdoingtocauseit?WhatqualitiesofmindcanIdeveloptohelpabandonthecausesothatIcancalmthemindandrealizewhatthenoblepeopleofthepasthaverealized:thatthenewsofawakening,thenewsofrelease,doesn’thavetobejusttheirnews.Itcanbemynews,too.”

Youhavetorememberthatputtingasidesuppositionsisnotsomethingthathappensjustattheendofthepath.Whenyou’reaskingthequestionsofappropriateattention,you’relookingateverythingintermsofcauseandeffect,actionandresult.Alotoftheconstructsoftheworldthatwebuildaroundouractionsandouridentitiesandourthoughtsabouttheworldgetinthewayofdirectlyseeingouractionsandtheirresults.Sogetyourdiscernmentindialoguewithyourconcentrationtostripthesethingsaway.Andyou’llfindthatinsteadofbecomingpoorerasyouletthingsgo,you’reactuallyawholelotricher.

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GlossaryAjaan(Thai):Teacher;mentor.

Dhamma:(1)Event;action.(2)Aphenomenoninandofitself.(3)Mentalquality.(4)Doctrine,teaching.(5)Nibbana(althoughtherearepassagesinthePaliCanondescribingnibbanaastheabandoningofalldhammas).Sanskritform:dharma.

Jhana:Mentalabsorption.Astateofstrongconcentrationfocusedonasinglesensationormentalnotion.Sanskritform:dhyana.

Kamma:Intentionalact.Sanskritform:karma.

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

Pali:ThenameoftheearliestextantcanonoftheBuddha’steachingsand,byextension,ofthelanguageinwhichitwascomposed.

Sutta:Discourse.Sanskritform:sutra.

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TableofContents

Titlepage 2Copyright 3FactorsforAwakening 4Mindfulness 11AnalysisofQualities 15Persistence 20Rapture 25Calm 29Concentration 36Equanimity 40SkillsforAwakening 45TowardRelease 52Glossary 59

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