AnUnentangled

KnowingTheTeachingsofaThaiBuddhistLayWoman

UpāsikāKeeNanayon(K.Khao-suan-luang)

translatedfromtheThaiby

ṬhānissaroBhikkhu

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Introduction

UpāsikāKeeNanayonandtheSocialDynamicofTheravadinBuddhistPractice

UpāsikāKeeNanayon,alsoknownbyherpenname,K.Khao-suan-luang,wasarguablytheforemostwomanDhammateacherintwentieth-centuryThailand.Bornin1901toaChinesemerchantfamilyinRajburi,atowntothewestofBangkok,shewastheeldestoffivechildren—or,countingherfather’schildrenbyasecondwife,theeldestofeight.HermotherwasaveryreligiouswomanandtaughthertherudimentsofBuddhistpractice,suchasnightlychantsandtheobservanceoftheprecepts,fromanearlyage.Inlaterlifeshedescribedhow,attheageofsix,shebecamesofilledwithfearandloathingatthemiserieshermotherwentthroughinbeingpregnantandgivingbirthtoayoungersiblingthat,onseeingthenewbornchildforthefirsttime—“sleepingquietly,alittleredthingwithblack,blackhair”—sheranawayfromhomeforthreedays.Thisexperience,plustheanguishshemusthavefeltwhenherparentsseparated,probablylaybehindherdecision,madewhenshewasstillquiteyoung,nevertosubmittowhatshesawastheslaveryofmarriage.

DuringherteensshedevotedhersparetimetoDhammabooksandtomeditation,andherworkinghourstoasmallbusinesstosupportherfatherinhisoldage.Hermeditationprogressedwellenoughthatshewasabletoteachhimmeditation,withfairlygoodresults,inthelastyearofhislife.Afterhisdeathshecontinuedherbusinesswiththethoughtofsavingupenoughmoneytoenableherselftolivetheremainderofherlifeinasecludedplaceandgiveherselffullytothepractice.Herauntanduncle,whowerealsointerestedinDhammapractice,hadasmallhomenearaforestedhill,KhaoSuanLuang(RoyalParkMountain),outsideofRajburi,wheresheoftenwenttopractice.In1945,aslifedisruptedbyWorldWarIIhadbeguntoreturntonormal,shegaveupherbusiness,joinedherauntanduncleinmovingtothehill,andtherethethreeofthembeganalifedevotedentirelytomeditation.Thesmallretreattheymadeforthemselvesinanabandonedmonasticdwellingeventuallygrewtobecomethenucleusofawomen’spracticecenterthathasflourishedtothisday.

Lifeattheretreatwasfrugal,inlinewiththefactthatoutsidesupportwasminimalintheearlyyears.However,evennowthatthecenterhasbecomewell-knownandwell-established,thesamefrugalstylehasbeenmaintainedforitsbenefitsinsubduinggreed,pride,andothermentaldefilements,aswellasforthepleasureitoffersinunburdeningtheheart.Thewomenpracticingatthecenterareallvegetarianandabstainfromsuchstimulantsastobacco,coffee,tea,andbetelnut.Theymeetdailyforchanting,groupmeditation,anddiscussionofthepractice.IntheyearswhenUpāsikā

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Kee’shealthwasstillstrong,shewouldholdspecialmeetingsatwhichthememberswouldreportontheirpractice,afterwhichshewouldgiveatalktouchingonanyimportantissuesthathadbeenbroughtup.Itwasduringsuchsessionsthatmostofthetalksrecordedinthisvolumeweregiven.

Inthecenter’searlyyears,smallgroupsoffriendsandrelativeswouldvisitonoccasiontogivesupportandtolistentoUpāsikāKee’sDhammatalks.Aswordspreadofthehighstandardofherteachingsandpractice,largerandlargergroupscametovisit,andmorewomenbegantojointhecommunity.WhentaperecordingwasintroducedtoThailandinthemid-1950’s,friendsbeganrecordinghertalksand,in1956,agroupofthemprintedasmallvolumeofhertranscribedtalksforfreedistribution.Bythemid-1960’s,thestreamoffreeDhammaliteraturefromKhaoSuanLuang—UpāsikāKee’spoetryaswellashertalks—hadgrowntoaflood.Thisattractedevenmorepeopletohercenterandestablishedherasoneofthebest-knownDhammateachers,maleorfemale,inThailand.

UpāsikāKeewassomethingofanautodidact.Althoughshepickeduptherudimentsofmeditationduringherfrequentvisitstomonasteriesinheryouth,shepracticedmostlyonherownwithoutanyformalstudyunderameditationteacher.Mostofherinstructioncamefrombooks—thePaliCanonandtheworksofcontemporaryteachers—andwastestedinthecrucibleofherownrelentlesshonesty.HerlaterteachingsshowtheinfluenceofthewritingsofBuddhadāsaBhikkhu,althoughshetransformedhisconceptsinwaysthatmadethementirelyherown.

Inthelateryearsofherlifeshedevelopedcataractsthateventuallyleftherblind,butshestillcontinuedarigorousscheduleofmeditatingandreceivingvisitorsinterestedintheDhamma.Shepassedawayquietlyin1978afterentrustingthecentertoacommitteesheappointedfromamongitsmembers.Heryoungersister,UpāsikāWan,whouptothatpointhadplayedamajorroleassupporterandfacilitatorforthecenter,joinedthecommunitywithinafewmonthsofUpāsikāKee’sdeathandsoonbecameitsleader,apositionshehelduntilherdeathin1993.Nowthecenterisonceagainbeingrunbycommitteeandhasgrowntoaccommodate60members.

MuchhasbeenwrittenrecentlyontheroleofwomeninBuddhism,butitisinterestingtonotethat,forallofUpāsikāKee’saccomplishmentsinherownpersonalDhammapracticeandinprovidingopportunitiesforotherwomentopracticeaswell,socio-historicalbooksonThaiwomeninBuddhismmakenomentionofhernameorofthecommunityshefounded.ThisunderscoresthedistinctionbetweenBuddhismaspracticeandmainstreamBuddhismasasocio-historicalphenomenon,adistinctionthatisimportanttobearinmindwhenissuesrelatedtotheplaceofwomeninBuddhismarediscussed.

StudyafterstudyhasshownthatmainstreamBuddhism,bothlayandmonastic,hasadapteditselfthoroughlytothevarioussocietiesintowhichithasbeenintroduced—sothoroughlythattheoriginalteachingsseeminsomecasestohavebeencompletely

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distorted.Fromtheearliestcenturiesofthetraditiononuptothepresent,groupswhofeelinspiredbytheBuddha’steachings,butwhoprefertoadaptthoseteachingstotheirownendsratherthanadaptingthemselvestotheteachings,haveengagedincreatingwhatmightbecalleddesignerBuddhism.Thisaccountsforthewidedifferenceswefindwhenwecompare,say,JapaneseBuddhism,Tibetan,andThai,andforthevarietyofsocialrolestowhichmanywomenBuddhistsindifferentcountrieshavefoundthemselvesrelegated.

ThetruepracticeofBuddhism,though,hasalwaysbeencounter-cultural,eveninnominallyBuddhistsocieties.Society’smainaim,nomatterwhere,isitsownperpetuation.Itsculturalvaluesaredesignedtokeepitsmembersusefulandproductive—eitherdirectlyorindirectly—intheon-goingeconomy.Mostreligionsallowthemselvestobecomedomesticatedtothesevaluesbystressingaltruismasthehighestreligiousimpulse,andmainstreamBuddhismisnodifferent.Whereverithasspread,ithasbecomedomesticatedtotheextentthatthevastmajorityofmonasticsaswellaslayfollowersdevotethemselvestosocialservicesofoneformoranother,measuringtheirpersonalspiritualworthintermsofhowwelltheyhavelovedandservedothers.

However,theactualpracticeenjoinedbytheBuddhadoesnotplacesuchahighvalueonaltruismatall.Infact,hegavehigherpraisetothosewhoworkexclusivelyfortheirownspiritualwelfarethantothosewhosacrificetheirspiritualwelfareforthewelfareofothers(AṅguttaraNikāya,BookofFours,Sutta95)—ateachingthatthemainstream,especiallyinMahayanatraditions,hastendedtosuppress.Thetruepathofpracticepursueshappinessthroughsocialwithdrawal,thegoalbeinganundyinghappinessfoundexclusivelywithin,totallytranscendingtheworldandnotnecessarilyexpressedinanysocialfunction.Peoplewhohaveattainedthegoalmayteachthepathofpracticetoothers,ortheymaynot.Thosewhodoareconsideredsuperiortothosewhodon’t,butthosewhodon’tareinturnsaidtobesuperiortothosewhoteachwithouthavingattainedthegoalthemselves.Thusindividualattainment,ratherthansocialfunction,isthetruemeasureofaperson’sworth.

MainstreamBuddhism,becauseitcanbecomesodomesticated,oftenseemstoactatcross-purposestotheactualpracticeofBuddhism.Womensensethisprimarilyinthefactthattheydonothavethesameopportunitiesforordinationthatmendo,andthattheytendtobediscouragedfrompursuingtheopportunitiesthatareavailabletothem.TheTheravadinBhikkhunīSaṅgha,thenuns’orderfoundedbytheBuddha,diedoutbecauseofwarandfaminealmostamillenniumago,andtheBuddhaprovidednomechanismforitsrevival.(ThesameholdstruefortheBhikkhuSaṅgha,ormonks’order.Ifiteverdiesout,thereisnowayitcanberevived.)ThustheonlyordinationopportunitiesopentowomeninTheravadincountriesareaslaynuns,observingeightortenprecepts.

Becausethereisnoformalorganizationforthelaynuns,theirstatusandopportunitiesforpracticevarywidelyfromlocationtolocation.InThailand,the

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situationismostfavorableinRajburiandtheneighboringprovinceofPhetburi,bothofwhich—perhapsbecauseoftheinfluenceofMoncultureinthearea—havealongtraditionofhighly-respectedindependentnunneries.Eventhere,though,thequalityofinstructionvarieswidelywiththenunnery,andmanywomenfindthattheyprefertheopportunitiesforpracticeofferedinnuns’communitiesaffiliatedwithmonasteries,whichisthebasicpatterninotherpartsofThailand.

Theopportunitiesthatmonasteriesofferforlaynunstopractice—intermsofavailablefreetimeandthequalityoftheinstructiongiven—againvarywidelyfromplacetoplace.Onemajordrawbacktonuns’communitiesaffiliatedwithmonasteriesisthatthenunsarerelegatedtoastatusclearlysecondarytothatofthemonks,butinthebettermonasteriesthisisalleviatedtosomeextentbytheBuddhistteachingsonhierarchy:thatitisameresocialconvention,designedtostreamlinethedecision-makingprocessinthecommunity,andbasedonmorallyneutralcriteriasothatone’splaceinthehierarchyisnotanindicationofone’sworthasaperson.

Ofcoursetherearesexistmonkswhomistaketheprivilegedpositionofmenasanindicationofsupposedmalesuperiority,butfortunatelynunsdonottakevowsofobedienceandarefreetochangecommunitiesiftheyfindtheatmosphereoppressive.Inthebettermonasteries,nunswhohaveadvancedfarinthepracticearepubliclyrecognizedbytheabbotsandcandeveloplargepersonalfollowings.Suchnuns,though,areararity,andmanynunsfindthemselvesrelegatedtoacelibateversionofahousewife’slife—considerablyfreerintheireyesthanthelifeofanactualhousewife,butstillfarfromconducivetothefull-timepracticeoftheBuddhistpath.

AlthoughtheopportunitiesforwomentopracticeinThailandarefarfromideal,itshouldalsobenotedthatmainstreamBuddhismoftendiscouragesmenfrompracticingaswell.Opportunitiesforordinationarewidelyavailabletomen,butitisararemonkwhofindshimselfencouragedtodevotehimselfentirelytothepractice.Invillagemonasteries,monkshavelongbeenpressuredtostudymedicinesothattheycanactasthevillagedoctorsortostudyastrologytobecomepersonalcounselors.Bothoftheseactivitiesareforbiddenbythedisciplinaryrules,butareverypopularwiththelaity—sopopularthatuntilrecenttimesavillagemonkwhodidnottakeupeitherofthesevocationswasregardedasshirkinghisduties.Scholarlymonksinthecitieshavelongbeentoldthatthepathtonibbānaisnolongeropen,thatfull-timepracticewouldbefutile,andthatalifedevotedtoadministrativeduties,withperhapsalittlemeditationontheside,isthemostprofitableuseofone’smonasticcareer.

Ontopofthis,parentswhoencouragetheirsonsfromearlychildhoodtotaketemporaryordinationoftenpressurethemtodisrobesoonafterordinationiftheyshowanyinclinationtostayinthemonkhoodpermanentlyandabandonthefamilybusiness.Evenfamilieswhoarehappytohavetheirsonsstayinthemonkhoodoftendiscouragethemfromenduringthehardshipsofameditator’slifeintheforest.

InsomecasesthestateofmainstreamBuddhismhasbecomesodetrimentaltothe

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practicethatinstitutionalreformshavebeenattempted.IntheTheravadatradition,suchreformshavesucceededonlyifintroducedfromthetopdown,whenseniormonkshavereceivedthesupportofthepoliticalpowersthatbe.TheCanonicalexampleforthispatternistheFirstCouncil,calledwithroyalpatronageinthefirstyearaftertheBuddha’spassingawayfortheexpresspurposeofstandardizingtherecordoftheBuddha’steachingsforposterity.Duringthedaysofabsolutemonarchy,reformsthatfollowedthispatterncouldbequitethorough-goingandonoccasionwerenothingshortofdraconian.Inmorerecentyears,though,theyhavebeenmuchmorelimitedinscope,gainingameasureofsuccessonlywhenpresentednotasimpositionsbutasopportunities:accesstomorereliabletexts,improvedstandardsandfacilitiesforeducation,andgreatersupportforstricterobservanceofthedisciplinaryrules.And,ofcourse,howeversuchreformsmaybecarriedout,theyarelargelylimitedtoexternals,sincetheattainmentoftheDeathlessisnotsomethingthatcanbedecreedbylegislativefiat.

AmodernexampleofsuchareformmovementistheNunsAssociationofThailand,anattempttoprovideanorganizationalstructureforalllaynunsthroughoutthecountry,sponsoredbyHerMajestytheQueenandseniormonksinthenationalhierarchy.Thishassucceededchieflyinprovidingimprovededucationalopportunitiesforarelativelysmallnumberofnuns,whileitsorganizationalaimshavebeensomethingofafailure.Eventhoughtheassociationisrunbyhighlyeducatednuns,mostofthenunsIknowpersonallyhaveavoidedjoiningitbecausetheydonotfindtheleaderspersonallyinspiringandbecausetheyfeeltheywouldbesacrificingtheirindependencefornoperceivablebenefit.ThisviewmaybebasedonacommonattitudeintheoutlyingareasofThailand:thelesscontactwiththebureaucraticpowersatthecenter,thebetter.

Asforconfrontationalreformsintroducedfromthebottomup,thesehaveneverbeensanctionedbythetradition,andtheTheravadintraditionhasnorecordoftheireversucceeding.TheonlysuchreformmentionedintheCanonwasDevadatta’sattemptedschism,introducedasareformtotightenupthedisciplinaryrules.TheCanontreatshisattemptinsuchstronglynegativetermsthatitsmemoryisstillverymuchaliveintheTheravadamindset,makingthevastmajorityofBuddhistsreluctanttotakeupwithconfrontationalreformsnomatterhowreasonabletheymightseem.Andwithgoodreason:Anyonewhohastofighttohavehis/herideasacceptedinevitablylosestouchwiththequalitiesofdispassion,self-effacement,unentanglementwithothers,contentmentwithlittle,andseclusion—qualitiestheBuddhasetforthasthelitmustestforgaugingwhetherornotaproposedcourseofaction,andthepersonproposingit,wereinaccordancewiththeDhamma.

Inaddition,therehavebeenstrikinginstanceswherepeoplehaveproposedreligiousreformsasacamouflagefortheirpoliticalambitions,leavingtheirfollowersinalurchwhentheirambitionsarethwarted.Andevenincaseswhereaconfrontationalreformer

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seemsbasicallyaltruisticatheart,heorshetendstoplayupthesocialbenefitstobegainedfromtheproposedreformintheefforttowinsupport,thuscompromisingtherelationshipofthereformtotruepractice.ExperienceswithcasessuchasthishavetendedtomakeTheravadinBuddhistsingeneralleeryofconfrontationalreforms.

Thus,giventhelimitedopportunitiesforinstitutionalreform,theonlycourseleftopentothosefewmenandwomenpreparedtobreakthebondsofmainstreamBuddhismintheirdeterminationtopracticeistofollowtheexampleoftheBuddhahimselfbyengaginginwhatmightbecalledpersonalorindependentreform:torejectthegeneralvaluesofsociety,gooffontheirown,putupwithsociety’sdisapprovalandthehardshipsoflivingonthefrontier,andsearchforwhateverreliablemeditationteachersmaybelivingandpracticingoutsideofthemainstream.Ifnosuchteachersexist,individualsintentonpracticemuststrikeoutontheirown,adheringascloselyastheycantotheteachingsinthetexts—tokeepthemselvesfrombeingledastraybytheirowndefilements—andtakingrefugeintheexampleoftheBuddha,Dhamma,andSaṅghainaradicalway.

Inasense,thereisasortoffolkwisdomtothisarrangement.Anyonewhowouldtakeonthepracticeonlywhenassuredofcomfortablematerialsupport,status,andpraise—whichtheBuddhacalledthebaitsoftheworld—wouldprobablynotbeuptothesacrificesandself-disciplinethepracticeinherentlyentails.

Thusfromtheperspectiveofthepractice,mainstreamBuddhismservesthefunctionofinspiringindividualstrulyintentonthepracticetoleavethemainstreamandtogointotheforest,whichwaswherethereligionwasoriginallydiscovered.Asforthosewhoprefertostayinsociety,themainstreammeetstheirsocial/religiousneedswhileatthesametimemakingtheminclinedtoviewthosewholeavesocietyinsearchoftheDhammawithsomemeasureofaweandrespect,ratherthanviewingthemsimplyasdrop-outs.

WhatthishasmeanthistoricallyisthatthetruepracticeofBuddhismhashoveredabouttheedgesofsocietyandhistory—or,fromanotherperspective,thatthehistoryofBuddhismhashoveredabouttheedgesofthepractice.WhenwelookatthehistoricalrecordafterthefirstgenerationoftheBuddha’sdisciples,wefindonlyafewanecdotalreferencestopracticingmonksornuns.Theonlyteachersrecordedwerescholarlymonks,participantsincontroversies,andmissionaries.Somepeopleatpresenthavetakenthesilenceonthenunsasanindicationthattherewerenoprominentnunteachersafterthefirstgenerationofdisciples.However,inscriptionsattheTheravadastūpaatSañciinIndialistnunsamongtheprominentdonorstoitsconstruction,andthiswouldhavebeenpossibleonlyifthenunshadalargepersonalfollowing.Thusitseemsfairtoassumethattherewereprominentnunteachers,butthattheyweredevotedtomeditationratherthanscholarship,andthat—likethemonksdevotedtomeditation—theirnamesandteachingsslippedthroughthecracksinthehistoricalrecordinasmuchastruesuccessatmeditationissomethingthathistoriansareinno

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positiontojudge.So,fortheperiodfromCanonicaluptomoderntimes,onecanonlymake

conjecturesabouttheopportunitiesforpracticeopentomenandwomenatanyparticulartime.Still,basedonobservationsofthesituationinThailandbeforeWesterninfluencesmadethemselvesstronglyfelt,thefollowingdynamicseemslikely:Meditationtraditionstendtolastonlythreeorfourgenerationsatmost.TheyarestartedbycharismaticpioneerswillingtoputupwiththehardshipsofclearingtheBuddhistpath.Becausetheintegrityoftheireffortstakesyearstobetested—notallpioneersarefreefromdelusionanddishonesty—theirrolerequiresgreatsacrifices.Infact,iflarge-scalesupportcomestooearly,itmayabortthemovement.If,overtime,thepioneersdoembodythepracticefaithfully,thenaswordoftheirteachingsandpracticesspread,theybegintoattractafollowingofstudentsandsupporters.Withthearrivalofsupport,thehardshipsbecomelessdemanding;andaslifesoftens,sodoesthepractice,andwithinagenerationortwoithasdeterioratedtotheextentthatitnolongerinspiressupportandeventuallydiesout,togetherwithanymemoryofthefounder’steachings.

Insomecases,beforethetraditiondiesout,itsexamplemayhaveareforminginfluenceatlarge,shamingorinspiringthemainstreamatleasttemporarilyintobecomingmorefavorabletotruepractice.Inothercases,thepracticetraditionmayinfluenceonlyalimitedcircleandthendisappearwithoutaripple.Forthosewhobenefitfromit,ofcourse,thequestionofitshistoricalrepercussionsisofnorealconsequence.EvenifonlyonepersonhasbenefitedbyrealizingtheDeathless,thetraditionisasuccess.

AtpresentinThailandwearewatchingthisprocessworkitselfoutinseveralstrands,withthemajordifferencebeingthatmodernmediahavegivenusarecordoftheteachingsandpracticesofmanyfiguresinthevariousmeditationtraditions.Amongthemonks,themostinfluentialpracticetraditionistheForestTradition,whichwasstartedagainstgreatoddsattheendofthelastcenturybyPhraAjaanSaoKantasīloandPhraAjaanMunBhūridatto,sonsofpeasants,atatimewhenthecentralThaibureaucracywasveryactiveinstampingoutindependentmovementsofanysort,politicalorreligious.WehavenodirectrecordofAjaanSao’steachings,onlyabookletortwoofAjaanMun’s,butvolumeuponvolumeoftheirstudentsteachings.Amongwomen,themajorpracticetraditionisUpāsikāKeeNanayon’s.Althoughsheherselfhaspassedaway,thewomenathercenterstilllistentohertapesnightlyandkeepherteachingsalivethroughoutsocietybyprintingandreprintingbooksofhertalksforfreedistribution.

Bothtraditionsarefragile:Theforesttraditionisshowingsignsthatitsverypopularitymaysoonleadtoitsdecline,andthewomenatKhaoSuanLuangarefacedwiththeproblemofseeinghowlongtheycanmaintaintheirstandardofpracticewithoutcharismaticleadership.Ontopofthis,thearrivalofthemassmedia—and

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especiallytelevisionwithitstendencytomakeimagemoreconsequentialthansubstance,andpersonalitymoreimportantthancharacter—issuretochangethedynamicofBuddhistmainstreamandthepractice,notnecessarilyforthebetter.Still,bothtraditionshaveatleastleftarecord—partofwhichispresentedinthisbook—toinspirefuturegenerationsandtoshowhowtheBuddhistpathofpracticemaybereopenedbyanyone,maleorfemale,nomatterwhatformsofdesignerBuddhismmaytakeoverthemainstreamandinevitablyleaditastray.

ANoteontheTranslations

Withtwoexceptions,thepassagestranslatedherearetakenfromUpāsikāKee’sextemporaneoustalks.Thefirstexceptionistheprologue,excerptedfromapoemshewroteonthe20thanniversaryofthefoundingofthecenteratKhaoSuanLuang,reflectingonlifeatthecenterinitsearlyyears.ThesecondexceptionisthefirstpieceinPartI,abriefoutlineofthepracticeshewroteasanintroductiontooneofherearlyvolumesoftalks.

AllofthepassagesaretranslateddirectlyfromtheThai.ManyhavepreviouslyappearedinbooksprivatelyprintedinThailandorpublishedbytheBuddhistPublicationSocietyinSriLanka.OriginallyIhadhopedtoincludeallofhertalksthathavebeentranslatedintoEnglish,butonebookofhertalks—printedunderthetitles,DirectingtoSelf-PenetrationandDirectionsforInsight—wasoriginallytranslatedbyanotherhand.Alongsearch,conductedbyUpāsikāSumanaHengsawatintheKhaoSuanLuanglibrary,succeededinuncoveringtheThaioriginalsforonlyfourofthesixtalksinthatvolume,whichareheretranslatedinPartIII.SeeinghowfartheearliertranslationsdivergedfromtheThaiinthosefour,Iabandonedtheideaofincludinginthisvolumerevisedversionsofthetranslationsoftheremainingtwo.

MyaimintranslationhasbeentoadhereasclosingaspossibletotheThaibothinsubstanceandinstyle.Thishasmeantincludingafairamountofrepetition,butIhavefoundthattherepetitionplaysalargeroleintheforcefulnessofUpāsikāKee’spresentationandsofeelnoqualmsatleavingitin.Thetalksworkespeciallywellifreadaloud.

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Prologue

In1965,soonafterthedeathofheruncle,UpāsikāKeewrotealongpoemonthefirst20yearsatKhaoSuanLuang.Whatfollowsisaproseparaphraseofsomeofitspassages:

OnJune26,1945,thethreeofus—myaunt,uncle,andmyself—firstcametostayintheoldmeetinghallonKhaoSuanLuang.UnclePlienRaksaehandledtherepairs.Heusedtobeafarmerlivingontheothersideofthehill,butnowhehadlefttheworriesofhometopracticetheDhamma.

Theplacewasanoldmonasticretreatthatseveralmonkshadsetupandthenabandonedmanyyearsbefore.Nexttothemeetinghallwasanoctagonalcementtanktocollectrainwaterfromtheroofofthehall—enoughtolastallyear.Oldmeditationhutsatdistantintervalslinedthepathupthehilltothehall.Locallaypeoplehaddugalargepondatthefootofthehilltocollectrainwater,butitwoulddryupinthehotseason.Anoldox-carttrackattheedgeofthepondcircledthehill,markingoffanareaof30acresthatwedecidedtomakeourretreat.

Whenwefirstarrived,theplacewasallovergrownwithbushesandweeds,sowehadtoclearpathsthroughtheforestandupthehilltothecaveunderthecliffface—acavewecalledUttamaSanti,HighestPeaceCave.Itwasalotoffun,clearingtheforestdayafterday,andsoonanotherwomanjoinedus.Inthosedaystherewerenovisitors,sotheplacewasveryquiet.

WhenIfirstcameIwasafraidofghostsandofpeople,butmyresolvewasfirm,andmybeliefinkammagraduallylessenedmyworriesandfears.Ihadneverbeforelivedintheforest.Ihadn’tseenanypurposeinitbefore,andthoughtthatitwouldbebettertostayinthetown,runningastoreandhavingenoughmoneytolastmetherestofmylife.Butcomingtotheforestandlivingverysimply,Icametofeellight-heartedandfree.Seeingnatureallaroundmeinspiredmetoexploreinsidemyownmind.

Withnostruggling,nothinking,

themind,still,willseecauseandeffectvanishingintheVoid.Attachedtonothing,lettinggo:

Knowthatthisisthewaytoallayallstress.

Forfood,welivedoffthedeliciousbambooshootsgrowinginthebambooclusters

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atthetopofthehill.Thebitterfruitsandberriesthatthetreesproducedduringtherainyseasonprovidedourmedicine.Asforutensils,weusedwhateverwecouldfindintheforest.Coconutshells,forinstance,madeexcellentbowls:Youdidn’thavetoworryabouttheirgettingbroken.Wekeptpatchingouroldclothesandsleptonoldmatsandwoodenpillowsinthemeetinghall.UpinthecaveIkeptanotherwoodenpillowtousewhenIrestedthere.Woodenpillowsareidealformeditators.Ifyouusesoftones,youhavetoworryaboutputtingthemawaysafely.

Allsortsofanimalslivedaroundthehill:wildcats,rabbits,moles,lizards,snakes,wildfowl.Bandsofmonkeyswouldpesterusfromtimetotimewhentheycametoeatthefruitoffthetrees.Thecallsofowlsandmourningdovesfilledtheair.Throngsofbatslivedinthecave,flyingoutatnightandreturningjustbeforedawn.Asfortheantsandtermites,theycouldn’tfly,sotheywalked,sointent—goingwhere?Andwhatweretheycarryingwithsuchactivecooperation?

Cominghere,wecutoffallthoughtsofthepastandthoughtonlyofmakingprogressinoursearchforreleasefromsuffering.Visitorscameandwent.Morepeoplecametostaywithus,intentoninstructioninstrategiesfortrainingthemind,andtheirburdensofsufferingwouldlessen.Nevertrainedtoteach,Inowoftenfoundmyselfdiscussingthepracticeandskillfulmeansforcontemplatingthefiveaggregates.Allofthosewhocametopracticehadfrequentedmonasteriesbefore,sotheywerealreadywell-educatedintheDhammaandapproachedthepracticeinaclear-eyedmanner.Wemetfrequentlytodiscussthemanytechniquestouseintrainingthehearttoexplorethebodyandmindskillfully.

Now,after20years,theforestisnolongerwild,andtheplacehasbeenimprovedinnumerouswaystomakeitmoreconducivetothepracticeforgoingbeyondthecycleofsufferingandstress.Ifwecontinueprogressinginthepath,followingtheexampleoftheNobleDisciples—withsincerity,truth,andenduranceinoureffortstoexplorethefiveaggregatesintelligently—wearesuretoseetheresultswehopefor.

Pleasehelpkeepthisforestfragranttillearthandskyarenomore,theforestofRoyalParkHill,stillgardenofcalmwheretheDhammaresounds:

theUnbound—Nibbāna—isanaturedevoidofallsuffering.

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P A R T I

LookingInward

ThePracticeinBriefMarch17,1954

ThosewhopracticetheDhammashouldtrainthemselvestounderstandinthefollowingstages:

Thetrainingthatiseasytolearn,givesimmediateresults,andissuitableforeverytime,everyplace,forpeopleofeveryageandeithersex,istostudyintheschoolofthisbody—afathomlong,acubitwide,andaspanthick—withitsperceivingmindincharge.Thisbodyhasmanythings,rangingfromthecrudetothesubtle,thatarewellworthknowing.

Thestepsofthetraining:1.Tobeginwith,knowthatthebodyiscomposedofvariousphysicalproperties,the

majoronesbeingthepropertiesofearth,water,fire,andwind;theminoronesbeingtheaspectsthatadheretothemajorones:thingslikecolor,smell,shape,etc.

Thesepropertiesareunstable(inconstant),stressful,andunclean.Ifyoulookintothemdeeply,youwillseethatthere’snosubstancetothematall.Theyaresimplyimpersonalconditions,withnothingworthcalling“me”or“mine.”Whenyoucanclearlyperceivethebodyintheseterms,youwillbeabletoletgoofanyclingingorattachmenttoitasanentity,yourself,someoneelse,thisorthat.

2.Thesecondstepistodealwithmentalphenomena(feelings,perceptions,thought-fabrications,andconsciousness).Focusonkeepingtrackofthetruththatthesearecharacterizedbyarising,persisting,andthendisbanding.Inotherwords,theirnatureistoariseanddisband,ariseanddisband,repeatedly.Whenyouinvestigatetoseethistruth,youwillbeabletoletgoofyourattachmentstomentalphenomenaasentities,asyourself,someoneelse,thisorthat.

3.Trainingonthelevelofpracticedoesn’tsimplymeanstudying,listening,orreading.Youhavetopracticesoastoseeclearlywithyourownmindinthefollowingsteps:

a.Startoutbybrushingasideallexternalconcernsandturntolookinsideatyourownminduntilyoucanknowinwhatwaysitisclearormurky,calmorunsettled.Thewaytodothisistohavemindfulnessandself-awarenessinchargeasyoukeepawareofthebodyandminduntilyou’vetrainedthemindtostayfirmlyinastateofnormalcy,

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i.e.,neutrality.b.Oncethemindcanstayinastateofnormalcy,youwillseementalfabricationsor

preoccupationsintheirnaturalstateofarisinganddisbanding.Themindwillbeempty,neutral,andstill—neitherpleasednordispleased—andwillseephysicalandmentalphenomenaastheyariseanddisbandnaturally,oftheirownaccord.

c.Whentheknowledgethatthereisnoselftoanyofthesethingsbecomesthoroughlyclear,youwillmeetwithsomethingthatliesfurtherinside,beyondallsufferingandstress,freefromthecyclesofchange—deathless—freefrombirthaswellasdeath,forallthingsthattakebirthmustbynatureage,growill,anddie.

d.Whenyouseethistruthclearly,themindwillbeempty,notholdingontoanything.Itwon’tevenassumeitselftobeamindoranythingatall.Inotherwords,itwon’tlatchontoitselfasbeinganythingofanysort.AllthatremainsisapureconditionofDhamma.

e.ThosewhoseethispureconditionofDhammainfullclarityareboundtogrowdisenchantedwiththerepeatedsufferingsoflife.WhentheyknowthetruthoftheworldandtheDhammathroughout,theywillseetheresultsclearly,rightinthepresent,thatthereexiststhatwhichliesbeyondallsuffering.Theywillknowthiswithouthavingtoaskortakeitonfaithfromanyone,fortheDhammaispaccattaṁ—somethingreallytobeknownforoneself.Thosewhohaveseenthistruthwithinthemselveswillattesttoitalways.

AnHour’sMeditationMarch3,1977

Forthoseofyouwhohaveneversatinmeditation,hereishowit’sdone:Foldyourlegs,oneontopoftheother,butdon’tcutoffthenervesorthebloodflow,orelsethebreathenergyinyourlegswillstagnateandcauseyoupain.Sitstraightandplaceyourhands,oneontopoftheother,onyourlap.Holdyourheadupstraightandkeepyourbackstraight,too—asifyouhadayardstickstickingdownyourspine.Youhavetoworkatkeepingitstraight,youknow.Don’tspendthetimeslouchingdownandthenstretchingupagain,orelsethemindwon’tbeabletosettledownandbestill.…

Keepthebodystraightandyourmindfulnessfirm—firmlywiththebreath.Howevercoarseorrefinedyourbreathmaybe,simplybreatheinnaturally.Youdon’thavetoforcethebreathortenseyourbody.Simplybreatheinandoutinarelaxedway.Onlythenwillthemindbegintosettledown.Assoonasthebreathgrowsnormallyrefinedandthemindhasbeguntosettledown,focusyourattentionontheminditself.Ifitslipsoffelsewhere,oranythoughtscomeintointrude,simplyknowrightthereatthemind.Knowthemindrightatthemindwitheveryin-and-outbreathfortheentirehour.…

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Whenyoufocusonthebreath,usingthebreathasaleashtotiethemindinplacesothatitdoesn’tgowanderingoff,youhavetouseyourendurance.Thatis,youhavetoendurepain.Forexample,whenyousitforalongtimethere’sgoingtobepain,becauseyou’veneversatforsolongbefore.Sofirstmakesurethatyoukeepthemindnormalandneutral.Whenpainarises,don’tfocusonthepain.Letgoofitasmuchasyoucan.Letgoofitandfocusonyourmind.…Forthoseofyouwho’veneverdonethisbefore,itmaytakeawhile.Wheneveranypainoranythingarises,ifthemindisaffectedbycravingordefilement,it’llstrugglebecauseitdoesn’twantthepain.Allitwantsispleasure.

Thisiswhereyouhavetobepatientandendurethepain,becausepainissomethingthathastooccur.Ifthere’spleasure,don’tgetenthralledwithit.Ifthere’spaindon’tpushitaway.Startoutbykeepingthemindneutralasyourbasicstance.Thenwheneverpleasureorpainarises,don’tgetpleasedorupset.Keepthemindcontinuouslyneutralandfigureouthowtoletgo.Ifthere’salotofpain,youfirsthavetoendureitandthenrelaxyourattachments.Don’tthinkofthepainasbeingyourpain.Letitbethepainofthebody,thepainofnature.

Ifthemindlatchestightontoanything,itreallysuffers.Itstruggles.Soherewepatientlyendureandletgo.Youhavetopracticesothatyou’rereallygoodathandlingpain.Ifyoucanletgoofphysicalpain,you’llbeabletoletgoofallsortsofothersufferingsandpainsaswell.…Keepwatchingthepain,knowingthepain,lettingitgo.Onceyoucanletitgo,youdon’thavetousealotofendurance.Ittakesalotofenduranceonlyatthebeginning.Oncethepainarises,separatethemindfromit.Letitbethepainofthebody.Don’tletthemindbepained,too.…

Thisissomethingthatrequiresequanimity.Ifyoucanmaintainequanimityinthefaceofpleasureorpain,itcanmakethemindpeaceful—peacefuleventhoughthepainisstillpain.Themindkeepsknowing,enduringthepainsoastoletitgo.

Afteryou’veworkedatthisagoodwhile,you’llcometoseehowimportantthewaysofthemindare.Themindmaybehardtotrain,butifyoukeeptrainingit—ifyouhavethetime,youcanpracticeathome,atnightorearlyinthemorning,keepingwatchonyourmind—you’llgaintheunderstandingthatcomesfrommindfulnessanddiscernment.Thosewhodon’ttrainthemindlikethisgothroughlife—birth,aging,illness,anddeath—notknowingathingaboutthemindatall.

Whenyouknowyourownmind,thenwhenanyreallyheavyillnesscomesalong,thefactthatyouknowyourmindwillmakethepainlessandless.Butthisissomethingyouhavetoworkatdoingcorrectly.It’snoteasy,yetoncethemindiswelltrained,there’snomatchforit.Itcandoawaywithpainandsuffering,anddoesn’tgetrestlessandagitated.Itgrowsstillandcool—refreshedandbloomingrighttherewithinitself.Sotrytoexperiencethisstill,quietmind.…

Thisisareallyimportantskilltodevelop,becauseitwillmakecraving,defilement,

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andattachmentgrowweakerandweaker.Allofushavedefilements,youknow.Greed,anger,anddelusioncloudallofourhearts.Ifwehaven’ttrainedourselvesinmeditation,ourheartsareconstantlyburningwithsufferingandstress.Eventhepleasurewefeeloverexternalthingsispleasureonlyinhalf-measures,becausethere’ssufferingandstressinthedelusionthatthinksit’spleasure.Asforthepleasurethatcomesfromthepractice,it’sacoolpleasurethatletsgoofeverything,reallyfreefromanysenseofmeormine.IaskthatyoureachtheDhammathatistherealmeatinsidethisthingundisturbedbydefilement,undisturbedbypainoranythingelse.

Eventhoughthere’spaininthebody,youhavetofigureouthowtoletitgo.Thebody’ssimplythefourelements—earth,water,wind,andfire.Ithastokeepshowingitsinconstancyandstressfulness,sokeepyourmindfulnessneutral,atequanimity.Letthemindbeaboveitsfeelings—abovepleasure,abovepain,aboveeverything.…

Allitreallytakesisendurance—enduranceandrelinquishment,lettingthingsgo,seeingthatthey’renotus,notours.Thisisapointyouhavetohammerat,overandoveragain.Whenwesayyouhavetoendure,youreallyhavetoendure.Don’tbewillingtosurrender.Cravingisgoingtokeepcomingupandwhispering—tellingyoutochangethings,totryforthisorthatkindofpleasure—butdon’tyoulistentoit.YouhavetolistentotheBuddha—theBuddhawhotellsyoutoletgoofcraving.Otherwise,cravingwillplasterandpaintthingsover;themindwillstruggleandwon’tbeabletosettledown.Soyouhavetogiveityourall.Lookatthishourasaspecialhour—specialinthatyou’reusingspecialendurancetokeepwatchonyourownheartandmind.

ABasicOrderinLifeJanuary29,1964

ThemostimportantthinginthedailylifeofapersonwhopracticestheDhammaistokeeptothepreceptsandtocareforthemmorethanyoucareforyourlife—tomaintaintheminawaythattheNobleOneswouldpraise.Ifyoudon’thavethissortofregardfortheprecepts,thenthevicesthatruncountertothemwillbecomeyoureverydayhabits.…

Meditatorswhoseethatthebreakingofapreceptissomethingtriflingandinsignificantspoiltheirentirepractice.Ifyoucan’tpracticeeventhesebasic,beginninglevelsoftheDhamma,itwillruinallthequalitiesyou’llbetryingtodevelopinthelaterstagesofthepractice.Thisiswhyyouhavetosticktothepreceptsasyourbasicfoundationandtokeepalookoutforanythinginyourbehaviorthatfallsshortofthem.Onlythenwillyoubeabletobenefitfromyourpracticeforthesakeofeliminatingyoursufferingswithgreaterandgreaterprecision.

Ifyousimplyactinlinewiththecravingsanddesiresswellingoutofthesenseofselfthathasnofearofthefiresofdefilement,you’llhavetosufferbothinthislifeandin

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livestocome.Ifyoudon’thaveasenseofconscience—asenseofshameatthethoughtofdoingshoddyactions,andafearoftheirconsequences—yourpracticecanonlydeterioratedaybyday.…

Whenpeoplelivewithoutanyordertotheirlives—withouteventhebasicorderthatcomeswiththeprecepts—there’snowaytheycanattainpurity.Wehavetoexamineourselves:Inwhatwaysatpresentarewebreakingourpreceptsinthought,word,ordeed?Ifwesimplyletthingspassandaren’tintentonexaminingourselvestoseetheharmthatcomesfrombreakingthepreceptsandfollowingthedefilements,ourpracticecanonlysinklowerandlower.Insteadofextinguishingdefilementsandsuffering,itwillsimplysuccumbtothepowerofcraving.Ifthisisthecase,whatdamageisdone?Howmuchfreedomdoesthemindlose?Thesearethingswehavetolearnforourselves.Whenwedo,ourpracticeofself-inspectioninhighermatterswillgetsolidresultsandwon’tgostrayingoffintononsense.Forthisreason,whenevercravingordefilementshowsitselfinanywayinanyofouractions,wehavetocatchholdofitandexaminewhat’sgoingoninsidethemind.

Oncewe’reawarewithrealmindfulnessanddiscernment,we’llseethepoisonandpowerofthedefilements.We’llfeeldisgustforthemandwanttoextinguishthemasmuchaswecan.Butifweuseourdefilementstoexaminethings,they’llsayeverythingisfine.Thesameaswhenwe’repredisposedtolikingacertainperson:Evenifheactsbadly,wesayhe’sgood.Ifheactswrongly,wesayhe’sright.Thisisthewaythedefilementsare.Theysaythateverythingwedoisrightandthrowalltheblameonotherpeople,otherthings.Sowecan’ttrustit—thissenseof“self”inwhichcravinganddefilementlorditovertheheart.Wecan’ttrustitatall.…

Theviolenceofdefilement,orthissenseofself,islikethatofafireburningaforestorburningahouse.Itwon’tlistentoanyone,butsimplykeepsburningaway,burningawayinsideofyou.Andthat’snotall.It’salwaysouttosetfiretootherpeople,too.

Thefiresofsuffering,thefiresofdefilementconsumeallthosewhodon’tcontemplatethemselvesorwhodon’thaveanymeansofpracticeforputtingthemout.Peopleofthissortcan’twithstandthepowerofthedefilements,can’thelpbutfollowalongwherevertheircravingsleadthem.Themomentthey’reprovoked,theyfollowinlinewiththesethings.Thisiswhythesensationsinthemindwhenprovokedbydefilementareveryimportant,fortheycanleadyoutodothingswithnosenseofshame,nofearfortheconsequencesofdoingevilatall—whichmeansthatyou’resuretobreakyourprecepts.

Onceyou’vefollowedthedefilements,theyfeelreallysatisfied—likearsonistswhofeelgleefulwhenthey’vesetotherpeople’splacesonfire.Assoonasyou’vecalledsomebodysomethingvileorspreadsomemaliciousgossip,thedefilementsreallylikeit.Yoursenseofselfreallylikesit,becauseactinginlinewithdefilementlikethatgivesitrealsatisfaction.Asaconsequence,itkeepsfillingitselfwiththevicesthatruncountertotheprecepts,fallingintohellinthisverylifetimewithoutrealizingit.Sotakeagood

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lookattheviolencethedefilementsdotoyou,toseewhetheryoushouldkeepsocializingwiththem,toseewhetheryoushouldregardthemasyourfriendsoryourenemies.…

Assoonasanywrongviewsorideascomeoutofthemind,wehavetoanalyzethemandturnaroundsoastocatchsightofthefactswithinus.Nomatterwhatissuesthedefilementsraise,focusingonthefaultsofothers,wehavetoturnaroundandlookwithin.Whenwerealizeourownfaultsandcancometooursenses:That’swhereourstudyoftheDhamma,ourpracticeoftheDhamma,showsitsrealrewards.

ContinuousPracticeJanuary14,1964

Thepassageforreflectiononthefourrequisites(clothing,food,shelter,andmedicine)isafinepatternforcontemplation,butweneveractuallygetdowntoputtingittouse.We’retaughttomemorizeitinthebeginningnotsimplytopassthetimeofdayorsothatwecantalkaboutiteverynowandthen,butsothatwecanuseittocontemplatetherequisitesuntilwereallyknowthemwithourownmindfulnessanddiscernment.Ifweactuallygetdowntocontemplatinginlinewiththeestablishedpattern,ourmindswillbecomemuchlessinfluencedbyunwisethoughts.Butit’stherarepersonwhogenuinelymakesthisacontinuouspractice.…Forthemostpartwe’renotinterested.Wedon’tfeellikecontemplatingthissortofthing.We’dmuchrathercontemplatewhetherthisorthatfoodwilltastegoodornot,andifitdoesn’ttastegood,howtofixitsothatitwill.That’sthesortofthingweliketocontemplate.

Trytoseethefilthinessoffoodandofthephysicalpropertiesingeneral,toseetheiremptinessofanyrealentityorself.There’snothingofanysubstancetothephysicalpropertiesofthebody,whichareallrottenanddecomposing.Thebodyislikearestroomoveracesspool.Wecandecorateitontheoutsidetomakeitprettyandattractive,butontheinsideit’sfullofthemosthorrible,filthythings.Wheneverweexcreteanything,weourselvesarerepelledbyit;yeteventhoughwe’rerepelledbyit,it’sthereinsideus,inourintestines—decomposing,fullofworms,awfulsmelling.There’sjusttheflimsiestmembranecoveringitup,yetwefallforitandholdtighttoit.Wedon’tseetheconstantdecompositionofthisbody,inspiteofthefilthandsmellsitsendsout.…

Thereasonwe’retaughttomemorizethepassageforreflectingontherequisites,andtouseittocontemplate,issothatwe’llseetheinconstancyofthebody,toseethatthere’sno“self”toanyofitortoanyofthementalphenomenawesensewitheverymoment.

* * *

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Wecontemplatementalphenomenatoseeclearlythatthey’renot-self,toseethiswitheverymoment.Themomentsofthemind—thearising,persisting,anddisbandingofmentalsensations—areverysubtleandfast.Toseethem,themindhastobequiet.Ifthemindisinvolvedindistractions,thoughts,andimaginings,wewon’tbeabletopenetrateintoseeitscharacteristicsasitdealswithitsobjects,toseewhatthearisinganddisbandingwithinitislike.

Thisiswhywehavetopracticeconcentration:tomakethemindquiet,toprovideafoundationforourcontemplation.Forinstance,youcanfocusonthebreath,orbeawareofthemindasitfocusesonthebreath.Actually,whenyoufocusonthebreath,you’realsoawareofthemind.Andagain,themindiswhatknowsthebreath.Soyoufocusexclusivelyonthebreathtogetherwiththemind.Don’tthinkofanythingelse,andthemindwillsettledownandgrowstill.Onceitattainsstillnessonthislevel,you’vegotyourchancetocontemplate.

Makingthemindstillsothatyoucancontemplateitissomethingyouhavetokeepworkingatinthebeginning.Thesameholdstruewithtrainingyourselftobemindfulandfullyawareinallyouractivities.Thisissomethingyoureallyhavetoworkatcontinuouslyinthisstage,somethingyouhavetodoallthetime.Atthesametime,youhavetoarrangetheexternalconditionsofyourlifesothatyouwon’thaveanyconcernstodistractyou.…

Now,ofcourse,thepracticeissomethingyoucandoinanysetofcircumstances—forexample,whenyoucomehomefromworkyoucansitandmeditateforawhile—butwhenyou’retryingseriouslytomakeitcontinuous,tomakeithabitual,it’smuchmoredifficultthanthat.“Makingithabitual”meansbeingfullymindfulandawarewitheachin-and-outbreath,whereveryougo,whateveryoudo,whetheryou’rehealthy,sick,orwhatever,andregardlessofwhathappensinsideorout.Themindhastobeinastateofall-encompassingawarenesswhilekeepingtrackofthearisinganddisbandingofmentalphenomenaatalltimes—tothepointwhereyoucanstopthemindfromformingthoughtsunderthepowerofcravinganddefilementthewayitusedtobeforeyoubeganthepractice.

EveryIn-and-outBreathJanuary29,1964

Trykeepingyourawarenesswiththebreathtoseewhatthestillmindislike.It’sverysimple,alltheruleshavebeenlaidout,butwhenyouactuallytrytodoit,somethingresists.It’shard.Butwhenyouletyourmindthink108or1009things,nomatterwhat,it’salleasy.it’snothardatall.Tryandseeifyoucanengageyourmindwiththebreathinthesamewayit’sbeenengagedwiththedefilements.Tryengagingitwiththebreathandseewhathappens.Seeifyoucandispersethedefilementswitheveryin-and-

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outbreath.Whyisitthatthemindcanstayengagedwiththedefilementsalldaylongandyetgoforentiredayswithoutknowinghowheavyorsubtlethebreathisatall?

Sotryandbeobservant.Thebright,clearawarenessthatstemsfromstayingfocusedonthemindatalltimes:Sometimesastrongsensorycontactcomesandcanmakeitblurandfadeawaywithnotroubleatall.Butifyoucankeepholdofthebreathasareferencepoint,thatstateofmindcanbemorestableandsure,moreinsured.Ithastwofencesaroundit.Ifthere’sonlyonefence,itcaneasilybreak.

TakingaStanceJanuary14,1964

Normallythemindisn’twillingtostopandlook,tostopandknowitself,whichiswhywehavetokeeptrainingitcontinuallysothatitwillsettledownfromitsrestlessnessandgrowstill.Letyourdesiresandthought-processessettledown.Letthemindtakeitsstanceinastateofnormalcy,notlikingordislikinganything.Toreachabasiclevelofemptinessandfreedom,youfirsthavetotakeastance.Ifyoudon’thaveastanceagainstwhichtomeasurethings,progresswillbeverydifficult.Ifyourpracticeishit-or-miss—abitofthat,alittleofthis—youwon’tgetanyresults.Sothemindfirsthastotakeastance.

Whenyoutakeastancethatthemindcanmaintaininastateofnormalcy,don’tgoslippingoffintothefuture.Havethemindknowitselfinthestanceofthepresent:“Rightnowit’sinastateofnormalcy.Nolikesordislikeshavearisenyet.Ithasn’tcreatedanyissues.It’snotbeingdisturbedbyadesireforthisorthat.”

Thenlookonintothebasiclevelofthemindtoseeifit’sasnormalandemptyasitshouldbe.Ifyou’rereallylookinginside,reallyawareinside,thenthatwhichislookingandknowingismindfulnessanddiscernmentinandofitself.Youdon’tneedtosearchforanythinganywhereelsetocomeanddoyourlookingforyou.Assoonasyoustoptolook,stoptoknowwhetherornotthemindisinastateofnormalcy,thenifit’snormal,you’llknowimmediatelythatit’snormal.Ifit’snot,you’llknowimmediatelythatit’snot.

Takecaretokeepthisawarenessgoing.Ifyoucankeepknowinglikethiscontinuously,themindwillbeabletokeepitsstancecontinuouslyaswell.Assoonasthethoughtoccurstoyoutocheckthingsout,you’llimmediatelystoptolook,stoptoknow,withoutanyneedtogosearchingforknowledgefromanywhereelse.Youlook,youknow,rightthereatthemindandcantellwhetherornotit’semptyandstill.Onceyouseethatitis,thenyouinvestigatetoseehowit’sempty,howit’sstill.It’snotthecasethatonceit’sempty,that’stheendofthematter;onceit’sstill,that’stheendofthematter.That’snotthecaseatall.Youhavetokeepwatchofthings,youhavetoinvestigateatalltimes.Onlythenwillyouseethechanging—thearisingand

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disbanding—occurringinthatemptiness,thatstillness,thatstateofnormalcy.

TheDetailsofPainDecember28,1972

Toleadyourdailylifebykeepingconstantsupervisionoverthemindisawayoflearningwhatlifeisfor.It’sawayoflearninghowwecanactsoastoridourselvesmoreandmoreofsufferingandstress—becausethesufferingandstresscausedbydefilement,attachment,andcravingaresuretotakeallsortsofforms.Onlybybeingawarewithtruemindfulnessanddiscernmentcanwecomprehendthemforwhattheyare.Otherwise,we’llsimplyliveobliviously,goingwherevereventswillleadus.Thisiswhymindfulnessanddiscernmentaretoolsforreadingyourself,fortestingyourselfwithinsothatyouwon’tbecarelessorcomplacent,oblivioustothefactthatsufferingisbasicallywhatlifeisallabout.

Thispointissomethingwereallyhavetocomprehendsothatwecanlivewithoutbeingoblivious.Thepainsanddiscontentthatfillourbodiesandmindsallshowusthetruthsofinconstancy,stress,andnot-selfnesswithinus.Ifyoucontemplatewhat’sgoingoninsideuntilyoucangetdowntothedetails,you’llseethetruthsthatappearwithinandwithout,allofwhichcomedowntoinconstancy,stress,andnot-selfness.Butthedelusionbasictoournaturewillseeeverythingwrongly—asconstant,easeful,andself—andsomakeusliveobliviously,eventhoughthereisnothingtoguaranteehowlongourliveswilllast.

Ourdreamsanddelusionsmakeusforgetthatweliveinthemidstofamassofpainandstress—thestressofdefilements,thepainofbirth.Birth,aging,illness,anddeath:Allofthesearepainfulandstressful,inthemidstofinstabilityandchange.They’rethingswehavenocontrolover,fortheymustcirclearoundinlinewiththelawsofkammaandthedefilementswe’vebeenamassingallalong.Lifethatfloatsalongintheroundofrebirthisthusnothingbutstressandpain.

Ifwecanfindawaytodevelopourmindfulnessanddiscernment,they’llbeabletocuttheroundofrebirthsothatwewon’thavetokeepwanderingon.They’llhelpusknowthatbirthispainful,agingispainful,illnessispainful,deathispainful,andthattheseareallthingsthatdefilement,attachment,andcravingkeepdrivingthroughthecyclesofchange.

Soaslongaswehavetheopportunity,weshouldstudythetruthsappearingthroughoutourbodyandmind,andwe’llcometoknowthattheeliminationofstressandpain,theeliminationofdefilement,isafunctionofourpracticeoftheDhamma.Ifwedon’tpracticetheDhamma,we’llkeepfloatingalongintheroundofrebirththatissodrearilyrepetitious—repetitiousinitsbirth,aging,illness,anddeath,drivenonbydefilement,attachment,andcraving,causingusrepeatedstress,repeatedpain.Living

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beingsforthemostpartdon’tknowwherethesestressesandpainscomefromorwhattheycomefrom,becausethey’veneverstudiedthem,nevercontemplatedthem,sotheystaystupidanddeluded,wanderingonandonwithoutend.…

Ifwecanstopandbestill,themindwillhaveachancetobefree,tocontemplateitssufferingsandtoletthemgo.Thiswillgiveitameasureofpeace,becauseitwillnolongerwantanythingoutoftheroundofrebirth—foritseesthatthere’snothinglastingtoit,thatit’ssimplystressoverandoveragain.Whateveryougrabholdofisstress.Thisiswhyyouneedmindfulnessanddiscernmenttoknowandseethingsforyourself,sothatyoucansupervisethemindandkeepitcalm,withoutlettingitfallvictimtotemptation.

Thispracticeissomethingofthehighestimportance.Peoplewhodon’tstudyorpracticetheDhammahavewastedtheirbirthashumanbeings,becausethey’reborndeludedandsimplystaydeluded.ButifwestudytheDhamma,we’llbecomewisetosufferingandknowthepathofpracticeforfreeingourselvesfromit.…

Oncewefollowtherightpath,thedefilementswon’tbeabletodragusaround,won’tbeabletoburnus,becausewe’retheonesburningthemaway.We’llcometorealizethatthemorewecanburnthemaway,themorestrengthofmindwe’llgain.Ifweletthedefilementsburnus,themindwillbesappedofitsstrength,whichiswhythisissomethingyouhavetobeverycarefulabout.Keeptryingtoburnawaythedefilementsinyoureveryactivity,andyou’llbestoringupstrengthforyourmindfulnessanddiscernmentsothatthey’llbebraveindealingwithallsortsofsufferingandpain.

Youmustcometoseetheworldasnothingbutstress.There’snorealeasetoitatall.Theawarenesswegainfrommindfulnessanddiscernmentwillmakeusdisenchantedwithlifeintheworldbecauseitwillseethingsforwhattheyareineveryway,bothwithinusandwithout.

Theentireworldisnothingbutanaffairofdelusion,anaffairofsuffering.Peoplewhodon’tknowtheDhamma,don’tpracticetheDhamma—nomatterwhattheirstatusorpositioninlife—leaddeluded,obliviouslives.Whentheyfallillorareabouttodie,they’reboundtosufferenormouslybecausetheyhaven’ttakenthetimetounderstandthedefilementsthatburntheirheartsandmindsineverydaylife.Yetifwemakeaconstantpracticeofstudyingandcontemplatingourselvesasoureverydayactivity,itwillhelpfreeusfromallsortsofsufferinganddistress.Andwhenthisisthecase,howcanwenotwanttopractice?

Onlyintelligentpeople,though,willbeabletostickwiththepractice.Foolishpeoplewon’twanttobother.They’dmuchratherfollowthedefilementsthanburnthemaway.TopracticetheDhammayouneedacertainbasiclevelofintelligence—enoughtohaveseenatleastsomethingofthestressesandsufferingsthatcomefromdefilement.Onlythencanyourpracticeprogress.Andnomatterhowdifficultitgets,you’llhaveto

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keeppracticingontotheend.Thispracticeisn’tsomethingyoudofromtimetotime,youknow.Youhavetokeep

atitcontinuouslythroughoutlife.Evenifitinvolvessomuchphysicalpainormentalanguishthattearsarebathingyourcheeks,youhavetokeepwiththechastelifebecauseyou’replayingforreal.Ifyoudon’tfollowthechastelife,you’llgetmiredinheapsofsufferingandflame.Soyouhavetolearnyourlessonsfrompain.Trytocontemplateituntilyoucanunderstanditandletitgo,andyou’llgainoneoflife’sgreatestrewards.

Don’tthinkthatyouwereborntogainthisorthatlevelofcomfort.Youwereborntostudypainandthecausesofpain,andtofollowthepracticethatfreesyoufrompain.Thisisthemostimportantthingthereis.Everythingelseistrivialandunimportant.What’simportantalllieswiththepractice.

* * *

Don’tthinkthatthedefilementswillgoawayeasily.Whentheydon’tcomeinblatantforms,theycomeinsubtleones—andthedangersofthesubtleonesarehardtosee.Yourcontemplationwillhavetobesubtle,too,ifyouwanttogetridofthem.You’llcometorealizethatthispracticeoftheDhamma,inwhichwecontemplatetogettothedetailsinsideus,islikesharpeningourtoolssothat,whenstressandsufferingarise,wecanweakenthemandcutthemaway.Ifyourmindfulnessanddiscernmentarebrave,thedefilementswillhavetoloseouttothem.Butifyoudon’ttrainyourmindfulnessanddiscernmenttobebrave,thedefilementswillcrushyoutopieces.

Wewereborntodobattlewiththedefilementsandtostrengthenourmindfulnessanddiscernment.We’llfindthattheworthofourpracticewillgrowhigherandhigherbecauseinoureverydaylifewe’vedonecontinuousbattlewiththestressesandpainscausedbydefilement,craving,andtemptationallalong—sothatthedefilementswillgrowthinandourmindfulnessanddiscernmentstronger.We’llsensewithinourselvesthatthemindisn’tastroubledandrestlessasitusedtobe.It’sgrownpeacefulandcalm.Thestressesandsufferingsofdefilement,attachment,andcravinghavegrownweaker.Eventhoughwehaven’tyetwipedthemoutcompletely,they’vegrowncontinuallyweaker—becausewedon’tfeedthem.Wedon’tgivethemshelter.Wedowhatwecantoweakenthemsothattheygrowthinnerandthinnereachtime.

Andwehavetobebraveincontemplatingstressandpain,becausewhenwedon’tfeelanygreatsufferingwetendtogetcomplacent.Butwhenthepainsandsufferingsinourbodyandmindgrowsharpandbiting,wehavetouseourmindfulnessanddiscernmenttobestrong.Don’tletyourspiritsbeweak.Onlythenwillyoubeabletodoawaywithyoursufferingsandpains.

Wehavetolearnourlessonsfrompainsothatultimatelythemindcangainitsfreedomfromit,insteadofbeingweakandlosingouttoitallofthetime.Wehavetobe

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braveindoingbattlewithittotheultimateextreme—untilwereachthepointwherewecanletitgo.Painissomethingalwayspresentinthisconglomerateofbodyandmind.It’shereforustoseewitheverymoment.Ifwecontemplateittillweknowallitsdetails,wecanthenmakeitoursport:seeingthatthepainisthepainofnaturalconditionsandnotourpain.Thisissomethingwehavetoresearchsoastogettothedetails:thatit’snotourpain,it’sthepainoftheaggregates[form,feeling,perception,thought-fabrications,andconsciousness].Knowinginthiswaymeansthatwecanseparateouttheproperties—thepropertiesofmatterandthoseofthemind—toseehowtheyinteractwithoneanother,howtheychange.It’ssomethingreallyfascinating.…Watchingpainisawayofbuildinguplotsofmindfulnessanddiscernment.

Butifyoufocusonpleasureandease,you’llsimplystaydeludedlikepeopleingeneral.Theygetcarriedawaywiththepleasurethatcomesfromwatchingorlisteningtothethingstheylike—butthenwhenpaincomestotheirbodiesandmindstothepointwheretearsarebathingtheircheeks,thinkofhowmuchtheysuffer!Andthentheyhavetobepartedfromtheirlovedones,whichmakesitevenworse.ButthoseofuswhopracticetheDhammadon’tneedtobedeludedlikethat,becauseweknowandseewitheverymomentthatonlystressarises,onlystresspersists,onlystresspassesaway.Asidefromstress,nothingarises;asidefromstress,nothingpassesaway.Thisisthereforustoperceivewitheverymoment.Ifwecontemplateit,we’llseeit.

Sowecan’tletourselvesbeoblivious.Thisiswhatthetruthis,andwehavetostudyitsoastoknowit—especiallyinourlifeofthepractice.Wehavetocontemplatestressallthetimetoseeitseverymanifestation.Thearahantslivewithoutbeingobliviousbecausetheyknowthetruthatalltimes,andtheirheartsarecleanandpure.Asforuswithourdefilements,wehavetokeeptrying,becauseifwecontinuallysuperviseourmindwithmindfulnessanddiscernment,we’llbeabletokeepthedefilementsfrommakingitdirtyandobscured.Evenifitdoesbecomeobscuredinanyway,we’llbeabletoremovethatobscurityandmakethemindemptyandfree.

Thisisthepracticethatweakensallthedefilements,attachments,andcravingswithinus.It’sbecauseofthispracticeoftheDhammathatourliveswillbecomefree.SoIaskyoutokeepworkingatthepracticewithoutbeingcomplacent,becauseifinwhateverspanoflifeislefttoyou,youkeeptryingtothefullextentofyourabilities,you’llgainthemindfulnessanddiscernmenttoseethefactswithinyourself,andbeabletoletgo—freefromanysenseofself,freefromanysenseofself—continuously.

AwareRightatAwarenessNovember3,1975

Themind,ifmindfulnessandawarenessarewatchingoverit,won’tmeetwithanysufferingastheresultofitsactions.Ifsufferingdoesarise,we’llbeimmediatelyawareof

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itandabletoputitout.Thisisonepointofthepracticewecanworkatconstantly.Andwecantestourselvesbyseeinghowrefinedandsubtleourall-aroundawarenessisinsidethemind.Wheneverthemindslipsawayandgoesouttoreceiveexternalsensorycontact:Canitmaintainitsbasicstanceofmindfulnessorinternalawareness?Thepracticeweneedtoworkatinoureverydaylifeistohaveconstantmindfulness,constantall-aroundpresentawarenesslikethis.Thisissomethingweworkatineveryposture:sitting,standing,walking,andlyingdown.Makesurethatyourmindfulnessstayscontinuous.

Livinginthisworld—thementalandphysicalphenomenaofthesefiveaggregates—givesusplentytocontemplate.Wemusttrytowatchthem,tocontemplatethem,sothatwecanunderstandthem—becausethetruthswemustlearnhowtoreadinthisbodyandmindareheretobereadwitheverymoment.Wedon’thavetogetwrappedupwithanyotherextraneousthemes,becauseallthethemesweneedarerighthereinthebodyandmind.Aslongaswecankeepthemindconstantlyawareallaround,wecancontemplatethem.

Ifyoucontemplatementalandphysicaleventstoseehowtheyariseanddisbandrightinthehereandnow,anddon’tgetinvolvedwithexternalthings—likesightsmakingcontactwiththeeyes,orsoundswiththeears—thentherereallyaren’talotofissues.Themindcanbeatnormalcy,atequilibrium—calmandundisturbedbydefilementorthestressesthatcomefromsensorycontact.Itcanlookafteritselfandmaintainitsbalance.You’llcometosensethatifyou’reawarerightatawarenessinandofitself,withoutgoingouttogetinvolvedinexternalthingslikethementallabelsandthoughtsthatwilltendtoarise,themindwillseetheirconstantarisinganddisbanding—andwon’tbeembroiledinanything.Thiswayitcanbedisengaged,empty,andfree.Butifitgoesouttolabelthingsasgoodorevil,as“me”or“mine,”orgetsattachedtoanything,it’llbecomeunsettledanddisturbed.

Youhavetoknowthatifthemindcanbestill,totallyandpresentlyaware,andcapableofcontemplatingwitheveryactivity,thenblatantformsofsufferingandstresswilldissolveaway.Eveniftheystarttoform,youcanbealerttothemanddispersethemimmediately.Onceyouseethisactuallyhappening—eveninonlythebeginningstages—itcandispersealotoftheconfusionandturmoilinyourheart.Inotherwords,don’tletyourselfdwellonthepastorlatchontothoughtsofthefuture.Asfortheeventsarisingandpassingawayinthepresent,youhavetoleavethemalone.Whateveryourduties,simplydothemasyouhaveto—andthemindwon’tgetworkedupaboutanything.Itwillbeable,toatleastsomeextent,tobeemptyandstill.

Thisonethingissomethingyouhavetobeverycarefulabout.Youhavetoseethisforyourself:thatifyourmindfulnessanddiscernmentareconstantlyincharge,thetruthsofthearisinganddisbandingofmentalandphysicalphenomenaarealwaysthereforyoutosee,alwaysthereforyoutoknow.Ifyoulookatthebody,you’llhavetoseeitsimplyasphysicalproperties.Ifyoulookatfeelings,you’llhavetoseethemaschangingand

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inconstant:pleasure,pain,neitherpleasurenorpain.Toseethesethingsistoseethetruthwithinyourself.Don’tletyourselfgetcaughtupwithyourexternalduties.Simplykeepwatchinthiswayinside.Ifyourawarenessisthesortthatletsyoureadyourselfcorrectly,themindwillbeabletostayatnormalcy,atequilibrium,atstillness,withoutanyresistance.

Ifthemindcanstaywithitselfandnotgooutlookingforthingstocriticizeorlatchonto,itcanmaintainanaturalformofstillness.Sothisissomethingwehavetotryforinoureveryactivity.Keepyourconversationstoaminimum,andtherewon’tbeawholelotofissues.Keepwatchrightatthemind.Whenyoukeepwatchatthemindandyourmindfulnessiscontinuous,yoursensescanstayrestrained.

Beingmindfultokeepwatchinthiswayissomethingyouhavetoworkat.Tryitandsee:Canyoukeepthissortofawarenesscontinuous?Whatsortofthingscanstillgetthemindengaged?Whatsortsofthoughtsandlabelsofgoodandbad,meandminedoesitthinkup?Thenlooktoseeifthesethingsariseanddisband.

Thesensationsthatarisefromexternalcontactandinternalcontactallhavethesamesortsofcharacteristics.Youhavetolooktillyoucanseethis.Ifyouknowhowtolook,you’llseeit—andthemindwillgrowcalm.

Sothepointwehavetopracticeinthislatterstagedoesn’thaveawholelotofissues.There’snothingyouhavetodo,nothingyouhavetolabel,nothingyouhavetothinkawholelotabout.Simplylookcarefullyandcontemplate,andinthisverylifetimeyou’llhaveachancetobecalmandatpeace,toknowyourselfmoreprofoundlywithin.You’llcometoseethattheDhammaisamazingrighthereinyourownheart.Don’tgosearchingfortheDhammaoutside,foritlieswithin.Peacelieswithin,butwehavetocontemplatesothatwe’reawareallaround—subtly,deepdown.Ifyoulookjustonthesurface,youwon’tunderstandanything.Evenifthemindisatnormalcyontheordinary,everydaylevel,youwon’tunderstandmuchofanythingatall.

Youhavetocontemplatesothatyou’reawareallaroundinaskillfulway.Theword“skillful”issomethingyoucan’texplainwithwords,butyoucanknowforyourselfwhenyouseethewayinwhichawarenesswithintheheartbecomesspecial,whenyouseewhatthisspecialawarenessisabout.Thisissomethingyoucanknowforyourself.

Andthere’snotreallymuchtoit:simplyarising,persisting,disbanding.Lookuntilthisbecomesplain—really,reallyplain—andeverythingdisappears.Allsuppositions,allconventionalformulations,allthoseaggregatesandpropertiesgetsweptaway,leavingnothingbutawarenesspureandsimple,notinvolvedwithanythingatall—andthere’snothingyouhavetodotoit.Simplystaystillandwatch,beaware,lettinggowitheverymoment.

Simplywatchingthisonethingisenoughtodoawaywithallsortsofdefilements,allsortsofsufferingandstress.Ifyoudon’tknowhowtowatchit,themindissuretogetdisturbed.It’ssuretolabelthingsandconcoctthoughts.Assoonasthere’scontactat

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thesenses,it’llgolookingforthingstolatchonto,likinganddislikingtheobjectsitmeetsinthepresentandthengettinginvolvedwiththepastandfuture,spinningawebtoentangleitself.

Ifyoutrulylookateachmomentinthepresent,there’sreallynothingatall.You’llseewitheverymentalmomentthatthingsdisband,disband,disband—reallynothingatall.Theimportantpointisthatyoudon’tgoformingissuesoutofnothing.Thephysicalelementsperformtheirdutiesinlinewiththeirelementaryphysicalnature.Thementalelementskeepsensinginlinewiththeirownaffairs.Butourstupidityiswhatgoeslookingforissuestocookup,tolabel,tothinkabout.Itgoeslookingforthingstolatchontoandthengetsthemindintoaturmoil.Thispointisallwereallyhavetoseeforourselves.Thisistheproblemwehavetosolveforourselves.Ifthingsarelefttotheirnature,pureandsimple,there’sno“us,”no“them.”Thisisasingulartruththatwillariseforustoknowandsee.There’snothingelsewecanknoworseethatcanmatchitinanyway.Onceyouknowandseethisonething,itextinguishesallsufferingandstress.Themindwillbeemptyandfree,withnomeanings,noattachments,foranythingatall.

Thisiswhylookinginwardissospecialinsomanyways.Whateverarises,simplystopstilltolookatit.Don’tgetexcitedbyit.Ifyoubecomeexcitedwhenanyspecialintuitionsarisewhenthemindisstill,you’llgetthemindworkedupintoaturmoil.Ifyoubecomeafraidthatthisorthatwillhappen,thattoowillgetyouinaturmoil.Soyouhavetostopandlook,stopandknow.Thefirstthingissimplytolook.Thefirstthingissimplytoknow.Anddon’tlatchontowhatyouknow—becausewhateveritis,it’ssimplyaphenomenonthatarisesanddisbands,arisesanddisbands,changingaspartofitsnature.

Soyourawarenesshastotakeafirmstancerightatthemindinandofitself.Inthebeginningstages,youhavetoknowthatwhenmindfulnessisstandingfirm,themindwon’tbeaffectedbytheobjectsofsensorycontact.Keepworkingatmaintainingthisstance,holdingfirmtothisstance.Ifyougainasenseofthisforyourself,reallyknowingandseeingforyourself,yourmindfulnesswillbecomeevenmorefirm.Ifanythingarisesinanywayatall,you’llbeabletoletitgo—andallthemanytroublesandturmoilsofthemindwilldissolveaway.

Ifmindfulnessslipsandthemindgoesoutgivingmeaningstoanything,latchingontoanything,troubleswillarise,soyouhavetokeepcheckingonthiswitheverymoment.There’snothingelsethat’ssoworthcheckingon.Youhavetokeepcheckonthemindinandofitself,contemplatingthemindinandofitself.Orelseyoucancontemplatethebodyinandofitself,feelingsinandofthemselves,orthephenomenonofarisinganddisbanding—theDhamma—inandofitself.Allofthesethingsarethemesyoucankeeptrackofentirelywithinyourself.Youdon’thavetokeeptrackofalotofthemes,becausehavingalotofthemesiswhatwillmakeyourestlessanddistracted.Firstyou’llpracticethistheme,thenyou’llpracticethat,thenyou’llmake

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comparisons,allofwhichwillkeepthemindfromgrowingstill.Ifyoucantakeyourstanceatawareness,ifyou’reskilledatlooking,themindcan

beatpeace.You’llknowhowthingsariseanddisband.Firstpracticekeepingawarenessrightwithinyourselfsothatyourmindfulnesscanbefirm,withoutbeingaffectedbytheobjectsofsensorycontact,sothatitwon’tlabelthingsasgoodorbad,pleasingordispleasing.Youhavetokeepcheckingtoseethatwhenthemindcanbeatnormalcy,centeredandneutralasitsprimarystance,then—whateveritknowsorsees—itwillbeabletocontemplateandletgo.

Thesensationsinthemindthatweexplainatsuchlengtharestillontheleveloflabels.Onlywhentherecanbeawarenessrightatawarenesswillyoureallybeabletoknowthatthemindthatisawareofawarenessinthiswaydoesn’tsenditsknowingoutsideofthisawareness.Therearenoissues.Nothingcanbeconcoctedinthemindwhenitknowsinthisway.Inotherwords,

Aninward-stayingunentangledknowing,

Alloutward-goingknowingcastaside.

Theonlythingyouhavetoworkatmaintainingisthestateofmindatnormalcy—knowing,seeing,andstillinthepresent.Ifyoudon’tmaintainit,ifyoudon’tkeeplookingafterit,thenwhensensorycontactcomesitwillhaveaneffect.Themindwillgooutwithlabelsofgoodandbad,likinganddisliking.Somakesureyoumaintainthebasicawarenessthat’sawarerightatyourself.Anddon’tlettherebeanylabeling.Nomatterwhatsortofsensorycontactcomes,youhavetomakesurethatthisawarenesscomesfirst.

Ifyoutrainyourselfcorrectlyinthisway,everythingwillstop.Youwon’tgostrayingoutthroughyoursensesofsight,hearing,etc.Themindwillstopandlook,stopandbeawarerightatawareness,soastoknowthetruththatallthingsariseanddisband.There’snorealtruthtoanything.Onlyourstupidityiswhatlatchesontothings,givingthemmeaningsandthensufferingforit—sufferingbecauseofitsignorance,sufferingbecauseofitsunacquaintancewiththefiveaggregates—form,feelings,perceptions,thought-fabrications,andconsciousness—allofwhichareinconstant,stressful,andnot-self.

Usemindfulnesstogatheryourawarenesstogether,andthemindwillstopgettingunsettled,stoprunningafterthings.Itwillbeabletostopandbestill.Thenmakeitknowinthisway,seeinthiswayconstantly—ateverymoment,witheveryactivity.Workatwatchingandknowingthemindinandofitself:Thatwillbeenoughtocutawayallsortsofissues.Youwon’thavetoconcernyourselfwiththem.

Ifthebodyisinpain,simplykeepwatchofit.Youcansimplykeepwatchoffeelings

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inthebodybecausethemindthat’sawareofitselfinthiswaycankeepwatchofanythingwithinorwithout.Oritcansimplybeawareofitselftothepointwhereitletsgoofthingsoutside,letsgoofsensorycontact,andkeepsconstantwatchonthemindinandofitself.That’swhenyou’llknowthatthisiswhatthemindislikewhenit’satpeace:Itdoesn’tgivemeaningstoanything.It’stheemptinessofthemindunattached,uninvolved,unconcernedwithanythingatall.

Thesewords—unattached,uninvolved,andunconcerned—arethingsyouhavetoconsidercarefully,becausewhattheyrefertoissubtleanddeep.“Uninvolved”meansuninvolvedwithsensorycontact,undisturbedbythebodyorfeelings.“Unconcerned”meansnotworriedaboutpast,future,orpresent.Youhavetocontemplatethesethingsuntilyouknowthemskillfully.Eventhoughthey’resubtle,youhavetocontemplatethemuntilyouknowthemthoroughly.Anddon’tgoconcerningyourselfwithexternalthings,becausethey’llkeepyouunsettled,keepyourunning,keepyoudistractedwithlabelsandthoughtsofgoodandbadandallthatsortofthing.Youhavetoputastoptothesethings.Ifyoudon’t,yourpracticewon’taccomplishanything,becausethesethingskeepplayinguptoyouanddeceivingyou.Inotherwords,onceyouseeanything,itwillfoolyouintoseeingitasright,wrong,good,bad,andsoforth.

Eventuallyyouhavetocomedowntotheawarenessthateverythingsimplyarises,persists,andthendisbands.Makesureyoustayfocusedonthedisbanding.Ifyouwatchjustthearising,youmaygetcarriedoffonatangent,butifyoufocusonthedisbandingyou’llseeemptiness:Everythingisdisbandingeveryinstant.Nomatterwhatyoulookat,nomatterwhatyousee,it’sthereforjustaninstantandthendisbands.Thenitarisesagain.Thenitdisbands.There’ssimplyarising,knowing,disbanding.

Solet’swatchwhathappensofitsownaccord—becausethearisinganddisbandingthatoccursbywayofthesensesissomethingthathappensofitsownaccord.Youcan’tpreventit.Youcan’tforceit.Ifyoulookandknowitwithoutattachment,therewillbenoneoftheharmthatcomesfromjoyorsorrow.Themindwillstayinrelativenormalcyandneutrality.Butifyou’reforgetfulandstartlatchingon,labelingthingsinpairsinanywayatall—goodandbad,happyandsad,pleasinganddispleasing—themindwillbecomeunsettled:nolongerempty,nolongerstill.Whenthishappens,youhavetoprobeonintoknowwhy.

Alltheworthlessissuesthatariseinthemindhavetobecutaway.Thenyou’llfindthatyouhavelessandlesstosay,lessandlesstotalkabout,lessandlesstothinkabout.Thesethingsgrowlessandlessontheirown.Theystopontheirown.Butifyougetinvolvedinalotofissues,themindwon’tbeabletostaystill.Sowehavetokeepwatchingthingsthatarecompletelyworthlessandwithoutsubstance,toseethatthey’renot-self.Keepwatchingthemrepeatedly,becauseyourawareness,coupledwiththemindfulnessanddiscernmentthatwillknowthetruth,hastoseethat,“Thisisn’tmyself.There’snosubstanceorworthtoitatall.Itsimplyarisesanddisbandsrighthere.It’shereforjustaninstantandthenitdisbands.”

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Allwehavetodoisstopandlook,stopandknowclearlyinthisway,andwe’llbeabletodoawaywithmany,manykindsofsufferingandstress.Thenormalstressoftheaggregateswillstilloccur—wecan’tpreventit—butwe’llknowthatit’sthestressofnatureandwon’tlatchontoitasours.

Sowekeepwatchofthingsthathappenontheirown.Ifweknowhowtowatch,wekeepwatchingthingsthathappenontheirown.Don’tlatchontothemasbeingyouoryours.Keepthisawarenessfirmlyestablishedinitself,asmuchasyoucan,andtherewon’tbemuchelseyou’llhavetorememberorthinkabout.

Whenyoukeeplooking,keepknowinglikethisatalltimes,you’llcometoseethattherearenobigissuesgoingon.There’sjusttheissueofarising,persisting,anddisbanding.Youdon’thavetolabelanythingasgoodorbad.Ifyousimplylookinthisway,it’snogreatweightontheheart.Butifyougodragginginissuesofgoodandbad,selfandallthat,thensufferingstartsinabigway.Thedefilementsstartinabigwayandweighontheheart,makingittroubledandupset.Soyouhavetostopandlook,stopandinvestigatereallydeepdowninside.It’slikewatercoveredwithduckweed:Onlywhenwetakeourhandtoparttheduckweedandtakealookwillweseethatthewaterbeneathitiscrystalclear.

Asyoulookintothemind,youhavetopartit,youhavetostop:stopthinking,stoplabelingthingsasgoodorbad,stopeverything.Youcan’tgobrandinganything.Simplykeeplooking,keepknowing.Whenthemindisquiet,you’llseethatthere’snothingthere.Everythingisallstill.Everythinghasallstoppedinside.Butassoonasthere’slabeling,eveninthestillness,thestopping,thequiet,itwillsetthingsinmotion.Andassoonasthingsgetsetintomotion,andyoudon’tknowhowtoletgorightfromthestart,issueswillarise,waveswillarise.Oncethereareissuesandwaves,theystrikethemindanditgoessplashingalloutofcontrol.Thissplashingofthemindincludescravinganddefilementaswell,becauseavijjā—ignorance—liesatitsroot.…

Ourmajorobstacleisthisaggregateofperceptions,oflabels.Ifwearen’tawareofthearisinganddisbandingofperceptions,theselabelswilltakehold.Perceptionsarethechiefinstigatorsthatlabelthingswithinandwithout,sowehavetobeawareoftheirarisinganddisbanding.Oncewe’reawareinthisway,perceptionswillnolongerfunctionasacauseofsuffering.Inotherwords,theywon’tgiverisetoanyfurtherthought-fabrications.Themindwillbeawareinitselfandabletoextinguishthesethingsinitself.

Sowehavetostopthingsatthelevelofperception.Ifwedon’t,thought-fabricationswillfashionthingsintoissuesandthencauseconsciousnesstowobbleandwaverinallsortsofways.Butthesearethingswecanstopandlookat,thingswecanknowwitheverymentalmoment.…Ifwearen’tyetreallyacquaintedwiththearisinganddisbandinginthemind,wewon’tbeabletoletgo.Wecantalkaboutlettinggo,butwecan’tdoitbecausewedon’tyetknow.Assoonasanythingariseswegrabholdofit—evenwhenactuallyit’salreadydisbanded,butsincewedon’treallysee,wedon’tknow.

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…SoIaskthatyouunderstandthisbasicprinciple.Don’tgograspingafterthisthing

orthat,orelseyou’llgetyourselfallunsettled.Thebasicthemeiswithin:lookonin,keepknowingoninuntilyoupenetrateeverything.Themindwillthenbefreefromturmoil.Empty.Quiet.Aware.Sokeepcontinuouswatchofthemindinandofitself,andyou’llcometothepointwhereyousimplyrunoutofthingstosay.Everythingwillstoponitsown,growstillonitsown,becausetheunderlyingconditionthathasstoppedandisstillisalreadythere,simplythatwearen’tawareofityet.

ThePurePresentJune3,1964

Wehavetocatchsightofthesensationofknowingwhenthemindgainsknowledgeofanythingandyetisn’tawareofitself,toseehowitlatchesontothings:physicalform,feeling,perceptions,thought-fabrications,andconsciousness.Wehavetoprobeoninandlookonourown.Wecan’tusetheteachingswe’vememorizedtocatchsightofthesethings.Thatwon’tgetusanywhereatall.Wemayremember,“Thebodyisinconstant,”buteventhoughwecansayit,wecan’tseeit.

Wehavetofocusonintoseeexactlyhowthebodyisinconstant,toseehowitchanges.Andwehavetofocusonfeelings—pleasant,painful,andneutral—toseehowtheychange.Thesameholdstruewithperceptions,thought-fabrications,andsoforth.Wehavetofocusonthem,investigatethem,contemplatethemtoseetheircharacteristicsastheyactuallyare.Evenifyoucanseethesethingsforonlyamoment,it’lldoyouaworldofgood.You’llbeabletocatchyourself:Thethingsyouthoughtyouknew,youdidn’treallyknowatall.…Thisiswhytheknowledgewegaininthepracticehastokeepchangingthroughmany,manylevels.Itdoesn’tstayonjustonelevel.

Soevenwhenyou’reabletoknowarisinganddisbandingwitheverymomentrightinthepresent:Ifyourcontemplationisn’tcontinuous,itwon’tbeveryclear.Youhavetoknowhowtocontemplatethebaresensationofarisinganddisbanding,simplyarisinganddisbanding,withoutanylabelsof“good”or“bad.”Justkeepwiththepuresensationofarisinganddisbanding.Whenyoudothis,otherthingswillcometointrude—butnomatterhowtheyintrude,it’sstillamatterofarisinganddisbanding,soyoucankeepyourstancewitharisinganddisbandinginthisway.

Ifyoustartlabelingthings,itgetsconfusing.Allyouneedtodoiskeeplookingattherightspot:thebaresensationofarisinganddisbanding.Simplymakesurethatyoureallykeepwatchofit.Whetherthere’sawarenessofsights,sounds,smells,tastes,ortactilesensations,juststaywiththesensationofarisinganddisbanding.Don’tgolabelingthesight,sound,smell,taste,ortactilesensation.Ifyoucankeepwatchinthisway,you’rewiththepurepresent—andtherewon’tbeanyissues.

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Whenyoukeepwatchinthisway,you’rekeepingwatchoninconstancy,onchange,asitactuallyoccurs—becauseeventhearisinganddisbandingchanges.It’snotthesamethingarisinganddisbandingallthetime.Firstthissortofsensationarisesanddisbands,thenthatsortarisesanddisbands.Ifyoukeepwatchonbarearisinganddisbandinglikethis,you’resuretoarriveatinsight.Butifyoukeepwatchwithlabels—“That’sthesoundofacow,”“That’sthebarkofadog”—youwon’tbewatchingthebaresensationofsound,thebaresensationofarisinganddisbanding.Assoonasthere’slabeling,thought-fabricationscomealongwithit.Yoursensesoftouch,sight,hearing,andsoforthwillcontinuetheirbarearisinganddisbanding,butyouwon’tknowit.Instead,you’lllabeleverything—sights,sounds,etc.—andthentherewillbeattachments,feelingsofpleasureanddispleasure,andyouwon’tknowthetruth.

Thetruthkeepsgoingalongonitsown.Sensationskeeparisingandthendisbanding.Ifwefocusrighthere—attheconsciousnessofthebaresensationofsights,sounds,smells,tastes,andtactilesensations—we’llbeabletogaininsightquickly.…

Ifweknowhowtoobservethingsinthisway,we’llbeabletoseeeasilywhenthemindisprovokedbypassionorgreed,andevenmoreeasilywhenit’sprovokedbyanger.Asfordelusion,that’ssomethingmoresubtle…somethingyouhavetotakeagreatinterestinandinvestigatecarefully.You’llcometoseeallsortsofhiddenthings—howthemindiscoveredwithmany,manylayersoffilm.It’sreallyfascinating.Butthenthat’swhatinsightmeditationisfor—toopenyoureyessothatyoucanknowandsee,sothatyoucandestroyyourdelusionandignorance.

TheDeceitsofKnowingJanuary29,1964

Youhavetofindapproachesforcontemplatingandprobingatalltimessoastocatchsightoftheflickeringsofawareness,toseeinwhatwaysitstreamsouttoknowthings.Becarefultocatchsightofitbothwhenitsknowingisrightandwhenit’swrong.Don’tmixthingsup,takingwrongknowledgeforright,orrightknowledgeforwrong.Thisissomethingextremelyimportantforthepractice,thisquestionofrightandwrongknowing,forthesethingscanplaytricksonyou.

Whenyougainanynewinsights,don’tgogettingexcited.Youcan’tletyourselfgetexcitedbythematall,becauseitdoesn’ttakelongforyourinsighttochange—tochangerightnow,beforeyourveryeyes.It’snotgoingtochangeatsomeothertimeorplace.It’schangingrightnow.Youhavetoknowhowtoobserve,howtoacquaintyourselfwiththedeceitsofknowledge.Evenwhenit’scorrectknowledge,youcan’tlatchontoit.

Eventhoughwemayhavestandardsforjudgingwhatsortofknowledgeiscorrectinthecourseofourpractice,don’tgolatchingontocorrectknowledge—becausecorrect

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knowledgeisinconstant.Itchanges.Itcanturnintofalseknowledge,orintoknowledgethatisevenmorecorrect.Youhavetocontemplatethingsverycarefully—very,verycarefully—sothatyouwon’tfallforyourknowledge,thinking,“I’vegainedrightinsight;Iknowbetterthanotherpeople,”sothatyouwon’tstartassumingyourselftobespecial.Themomentyouassumeyourself,yourknowledgeimmediatelyturnswrong.Evenifyoudon’tletthingsshowoutwardly,themerementaleventinwhichthemindlabelsitselfisaformofwrongknowingthatobscuresthemindfromitselfinaninsidiousway.

Thisiswhymeditatorswhotendnottocontemplatethings,whodon’tcatchsightofthedeceitsofeveryformofknowledge—rightandwrong,goodandbad—tendtogetboggeddownintheirknowledge.Theknowledgethatdeceivesthemintothinking,“WhatIknowisright,”givesrisetostrongprideandconceitwithinthem,withouttheirevenrealizingit.

Thisisbecausethedefilementsarealwaysgettingintotheactwithoutourrealizingit.They’reinsidious,andintheirinsidiouswaytheykeepgettingintotheactasamatterofcourse,forthedefilementsandmentaleffluentsarestillthereinourcharacter.Ourpracticeisbasicallyaprobingdeepinside,fromtheouterlevelsofthemindtotheinnerones.Thisisanapproachthatrequiresagreatdealofsubtletyandprecision.…Themindhastouseitsownmindfulnessanddiscernmenttodigeverythingoutofitself,leavingjustthemindinandofitself,thebodyinandofitself,andthenkeepwatchofthem.

* * *

Thebasicchallengeinthepracticeisthisonepointandnothingelse:thisproblemofhowtolookinwardsothatyouseeclearthrough.Ifthemindhasn’tbeentrainedtolookinward,ittendstolookoutward,simplywaitingtoreceiveitsobjectsfromoutside—andallitgetsistheconfusionofitssensationsgoinginandout,inandout.Andeventhoughthisconfusionisoneaspectofchangeandinconstancy,wedon’tseeitthatway.Instead,weseeitasissues,goodandbad,pertainingtotheself.Whenthisisthecase,we’rebackrightwherewestarted,notknowingwhat’swhat.Thisiswhythemind’ssensations,whenitisn’tacquaintedwithitself,aresosecretiveandhardtoperceive.Ifyouwanttofindoutaboutthembyreadingalotofbooks,youenduppilingmoredefilementsontothemind,makingitevenmorethicklycoveredthanbefore.

Sowhenyouturntolookinward,youshouldn’tuseconceptsandlabelstodoyourlookingforyou.Ifyouuseconceptsandlabelstodoyourlooking,therewillbenothingbutconceptsarising,changing,anddisbanding.Everythingwillgetallconcoctedintothoughts—andthenhowwillyoubeabletowatchinuttersilence?Themoreyoutakewhatyou’velearnedfrombookstolookinsideyourself,thelessyou’llsee.

Sowhateveryou’velearned,whenyoucometothepracticeyouhavetoputallthelabelsandconceptsyou’vegainedfromyourlearningtooneside.Youhavetomake

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yourselfaninnocentbeginneroncemore.Onlythenwillyoubeabletopenetrateintoreadthetruthswithinyou.Ifyoucarryalltheparaphernaliaoftheconceptsandstandardsyou’vegainedfromyourlearningtogaugethingsinsideyou,youcansearchtoyourdyingdayandyetwon’tmeetwithanyrealtruthsatall.Thisiswhyyouhavetoholdtoonlyonethemeinyourpractice.Ifthemindhaslotsofthemestoconcernitselfwith,it’sstilljustwanderingaround—wanderingaroundtoknowthisandthat,goingoutofboundswithoutrealizingitandnotreallywantingtoknowitself.Thisiswhythosewithalotoflearningliketoteachothers,toshowofftheirlevelofunderstanding.Andthisispreciselyhowthedesiretostandoutkeepsthemindobscured.

Ofallthevariouskindsofdeception,there’snoneasbadasdeceivingyourself.Whenyouhaven’tyetreallyseenthetruth,whatbusinessdoyouhavemakingassumptionsaboutyourself,thatyou’veattainedthisorthatsortofknowledge,orthatyouknowenoughtoteachotherscorrectly?TheBuddhaisquitecriticalofteachersofthissort.Hecallsthem“peopleinvain.”Evenifyoucanteachlargenumbersofpeopletobecomearahants,whileyouyourselfhaven’ttastedtheflavoroftheDhamma,theBuddhasaysthatyou’reapersoninvain.Soyouhavetokeepexaminingyourself.Ifyouhaven’tyetreallytrainedyourselfinthethingsyouteachtoothers,howwillyoubeabletoextinguishyourownsuffering?

Thinkaboutthisforamoment.Extinguishingsuffering,gainingreleasefromsuffering:Aren’tthesesubtlematters?Aren’ttheycompletelypersonalwithinus?Ifyouquestionyourselfinthisway,you’llbeontherighttrack.Buteventhenyouhavetobecareful.Ifyoustarttakingsideswithyourself,themindwillcoveritselfupwithwronginsightsandwrongopinions.Ifyoudon’tobservereallycarefully,youcangetcarriedoffonatangent—becausetheawarenesswithwhichthemindreadsitselfandactuallyseesthroughitselfissomethingreallyextraordinary,reallyworthdeveloping—anditreallyeliminatessufferinganddefilement.Thisisthereal,honesttruth,notalotofpropagandaorlies.It’ssomethingyoureallyhavetopractice,andthenyou’llreallyhavetoseeclearlyinthisway.Whenthisisthecase,howcanyounotwanttopractice?

Ifyouexamineyourselfcorrectlyinthisway,you’llbeabletoknowwhat’sreal.Butyouhavetobecarefultoexamineyourselfcorrectly.Ifyoustartlatchingontoanysenseofself,thinkingthatyou’rebetterthanotherpeople,thenyou’vefailedtheexamination.Nomatterhowcorrectyourknowledge,youhavetokeephumbleandrespectfulaboveallelse.Youcan’tlettherebeanyprideorconceitatall,oritwilldestroyeverything.

Thisiswhytheawarenessthateliminatesthesenseofselfdependsmorethananythingelseonyourpowersofobservation—tocheckandseeifthere’sstillanythinginyourknowledgeoropinionsthatcomesfromtheforceofprideinanysenseofself.…Youhavetousethefullpowerofyourmindfulnessanddiscernmenttocutthesethingsaway.It’snothingyoucanplayaroundat.Ifyougainafewinsightsorletgoofthingsabit,don’tgothinkingyou’reanythingspecial.Thedefilementsdon’tholdatrucewith

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anyone.Theykeepcomingrightoutastheylike.Soyouhavetobecircumspectandexaminethingsonallsides.Onlythenwillyoubeabletobenefitinwaysthatmakeyourdefilementsandsufferingslighterandlighter.

Whenweprobeintofindtheinstigator—themind,orthispropertyofconsciousness—that’swhenwe’reontherighttrack,andourprobingwillkeepgettingresults,willkeepweakeningthegermsofcravingandwipingthemout.Inwhateverwaycravingstreamsout,for“being”or“having”inanywayatall,we’llbeabletocatchsightofiteverytime.Tocatchholdandexaminethis“being”and“having”inthisway,though,requiresalotofsubtlety.Ifyouaren’treallymindfulanddiscerning,youwon’tbeabletocatchsightofthesethingsatall,becausethemindiscontinuallywantingtobeandtohave.Thegermsofdefilementliehiddendeepintheseedofthemind,inthispropertyofconsciousness.Simplytobeawareofthemskillfullyisnomeanfeat—soweshouldn’teventhinkoftryingtowipethemoutwithourmereopinions.Wehavetokeepcontemplating,probingonin,untilthingscometogetherjustright,inasinglemoment,andthenit’slikereachingthebasiclevelofknowingthatexistsonitsown,withnowillingorintentionatall.

Thisissomethingthatrequirescarefulobservation:thedifferencebetweenwilledandunwilledknowing.Sometimesthere’stheintentiontolookandbeawarewithin,buttherecometimeswhenthere’snointentiontolookwithin,andyetknowledgearisesonitsown.Ifyoudon’tyetknow,lookattheintentiontolookinward:Whatisitlike?Whatisitlookingfor?Whatdoesitsee?Thisisabasicapproachyouhavetoholdto.Thisisalevelyouhavetoworkat,andoneinwhichyouhavetomakeuseofintention—theintentiontolookinwardinthisway.…Butonceyoureachthebasiclevelofknowing,thenassoonasyouhappentofocusdownandlookwithin,theknowledgewilloccuronitsown.

SabbeDhammāAnattāJuly9,1971

OnenightIwassittinginmeditationoutsideintheopenair—mybackstraightasanarrow—firmlydeterminedtomakethemindquiet,butevenafteralongtimeitwouldn’tsettledown.SoIthought,“I’vebeenworkingatthisformanydaysnow,andyetmymindwon’tsettledownatall.It’stimetostopbeingsodeterminedandtosimplybeawareofthemind.”Istartedtotakemyhandsandfeetoutofthemeditationposture,butatthemomentIhadunfoldedonelegbuthadyettounfoldtheother,Icouldseethatmymindwaslikeapendulumswingingmoreandmoreslowly,moreandmoreslowly—untilitstopped.

Thentherearoseanawarenessthatwassustainedbyitself.SlowlyIputmylegsandhandsbackintoposition.Atthesametime,themindwasinastateofawareness

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absolutelyandsolidlystill,seeingclearlyintotheelementaryphenomenaofexistenceastheyaroseanddisbanded,changinginlinewiththeirnature—andalsoseeingaseparateconditioninside,withnoarising,disbanding,orchanging,aconditionbeyondbirthanddeath:somethingverydifficulttoputclearlyintowords,becauseitwasarealizationoftheelementaryphenomenaofnature,completelyinternalandindividual.

AfterawhileIslowlygotupandlaydowntorest.Thisstateofmindremainedthereasastillnessthatsustaineditselfdeepdowninside.Eventuallythemindcameoutofthisstateandgraduallyreturnedtonormal.

FromthisIwasabletoobservehowpracticeconsistingofnothingbutfiercedesiresimplyupsetsthemindandkeepsitfrombeingstill.Butwhenone’sawarenessofthemindisjustright,aninnerawarenesswillarisenaturallyofitsownaccord.Becauseofthisclearinnerawareness,Iwasabletocontinueknowingthefactsofwhat’strueandfalse,rightandwrongfromthatpointon,anditenabledmetoknowthatthemomentwhenthemindletgoofeverythingwasaclearawarenessoftheelementaryphenomenaofnature,becauseitwasanawarenessthatknewwithinandsawwithinofitsownaccord—notsomethingyoucanknoworseebywanting.

ForthisreasontheBuddha’steaching,“Sabbedhammāanattā—Allphenomenaarenot-self,”tellsusnottolatchontoanyofthephenomenaofnature,whetherconditionedorunconditioned.FromthatpointonIwasabletounderstandthingsandletgoofattachmentsstepbystep.

GoingOutColdMay26,1964

It’simportanttorealizehowtofocusoneventsinordertogetspecialbenefitsfromyourpractice.Youhavetofocussoastoobserveandcontemplate,notsimplytomakethemindstill.Focusonhowthingsarise,howtheydisband.Makeyourfocussubtleanddeep.

Whenyou’reawareofthecharacteristicsofyoursensations,then—ifit’saphysicalsensation—contemplatethatphysicalsensation.Therewillhavetobeafeelingofstress.Oncethere’safeelingofstress,howwillyoubeawareofitsimplyasafeelingsothatitwon’tleadtoanythingfurther?Onceyoucanbeawareofitsimplyasafeeling,itstopsrighttherewithoutproducinganytasteintermsofadesireforanything.Themindwilldisengagerightthere—rightthereatthefeeling.Ifyoudon’tfocusonitinthisway,cravingwillariseontopofthefeeling—cravingtoattaineaseandberidofthestressandpain.Ifyoudon’tfocusonthefeelingintheproperwayrightfromthestart,cravingwillarisebeforeyou’reawareofit,andifyouthentrytoletgoofit,it’llbeverytiring.…

Thewayinwhichpreoccupationstakeshape,thesensationsofthemindasit’s

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awareofthingscomingwitheverymoment,thewaythesethingschangeanddisband:Theseareallthingsyouhavetofocusontoseeclearly.Thisiswhywemaketheminddisengaged.Wedon’tdisengageitsothatitdoesn’tknoworamounttoanything.That’snotthekindofdisengagementwewant.Themorethemindistrulydisengaged,themoreitseesclearlyintothecharacteristicsofthearisinganddisbandingwithinitself.AllIaskisthatyouobservethingscarefully,thatyourawarenessbeall-aroundatalltimes.Workatthisasmuchasyoucan.Ifyoucankeepthissortofawarenessgoing,you’llfindthatthemindorconsciousnessunderthesupervisionofmindfulnessanddiscernmentinthiswayisdifferentfrom—isoppositefrom—unsupervisedconsciousness.Itwillbetheoppositesortofthingcontinually.

Ifyoukeepthemindwellsupervisedsothatit’ssensitiveintheproperway,itwillyieldenormousbenefits,notjustsmallones.Ifyoudon’tmakeitproperlysensitiveandaware,whatcanyouexpecttogainfromit?

Whenwesaythatwegainfromthepractice,we’renottalkingaboutanythingelse:We’retalkingaboutgainingdisengagement.Freedom.Emptiness.Before,themindwasembroiled.Defilementandcravingattackedandrobbedit,leavingitcompletelyentangled.Nowit’sdisengaged,freedfromthedefilementsthatusedtoganguptoburnit.Itsdesiresforthisorthatthing,itsconcoctingofthisorthatthought,haveallfallenaway.Sonowit’semptyanddisengaged.Itcanbeemptyinthiswayrightbeforeyourveryeyes.Trytoseeitrightnow,beforeyoureyes,rightnowasI’mspeakingandyou’relistening.Probeoninsoastoknow.

Ifyoucanbeconstantlyawareinthisway,you’refollowinginthefootstepsortakingwithinyouthequalitycalled“buddho,”whichmeansonewhoknows,whoisawake,whohasblossomedintheDhamma.Evenifyouhaven’tfullyblossomed—ifyou’veblossomedonlytotheextentofdisengagingfromtheblatantlevelsofcravinganddefilement—youstillbenefitagreatdeal,forwhenthemindreallyknowsthedefilementsandcanletthemgo,itfeelscoolandrefreshedinandofitself.Thisistheexactoppositeofthedefilementsthat,assoonastheyarise,makeusburnandsmolderinside.Ifwedon’thavethemindfulnessanddiscernmenttohelpusknow,thedefilementswillburnus.Butassoonasmindfulnessanddiscernmentknow,thefiresgoout—andtheygooutcold.

Observehowthedefilementsariseandtakeshape—theyalsodisbandinquicksuccession,butwhentheydisbandontheirowninthisway,gooutontheirowninthisway,theygoouthot.Ifwehavemindfulnessanddiscernmentwatchingoverthem,theygooutcold.Looksothatyoucanseewhatthetrueknowledgeofmindfulnessanddiscernmentislike:Itgoesout;itgoesoutcold.Asforthedefilements,evenwhentheyariseanddisbandinlinewiththeirnature,theygoouthot—hotbecausewelatchontothem,hotbecauseofattachment.Whentheygooutcold,lookagain—it’sbecausethere’snoattachment.They’vebeenletgo,putout.

Thisissomethingreallyworthlookinginto:thefactthatthere’ssomethingvery

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speciallikethisinthemind—specialinthatwhenitreallyknowsthetruth,itisn’tattached.It’sunentangled,empty,andfree.Thisishowit’sspecial.Itcangrowemptyofgreed,anger,anddelusion,stepafterstep.Itcanbeemptyofdesire,emptyofmentalprocesses.Theimportantthingisthatyoureallyseeforyourselfthatthetruenatureofthemindisthatitcanbeempty.…ThisiswhyIsaidthismorningthatnibbānadoesn’tlieanywhereelse.Itliesrighthere,rightwherethingsgooutandarecool,gooutandarecool.It’sstaringusrightintheface.

ReadingtheHeartMarch15,1974

TheBuddhataughtthatwearetoknowwithourownheartsandminds.Eventhoughtherearemany,manywordsandphrasescoinedtoexplaintheDhamma,weneedfocusonlyonthethingswecanknowandsee,extinguishandletgoof,rightineachmomentoftheimmediatepresent—betterthantakingonaloadofotherthings.Oncewecanreadandcomprehendourinnerawareness,we’llbestruckdeepwithinusthattheBuddhaawakenedtothetruthrighthereintheheart.Histruthistrulythelanguageoftheheart.

WhentheytranslatetheDhammainallsortsofways,itbecomessomethingordinary.Butifyoukeepcloseandcarefulwatchrightattheheartandmind,you’llbeabletoseeclearly,toletgo,toputdownyourburdens.Ifyoudon’tknowrighthere,yourknowledgewillsendoutallsortsofbranches,turningintothought-fabricationswithallsortsofmeaningsinlinewithconventionallabels—andallofthemwayoffthemark.

Ifyouknowrightatyourinnerawarenessandmakeityourconstantstance,there’snothingatall:noneedtotakeholdofanything,noneedtolabelanything,noneedtogiveanythingnames.Rightwherecravingarises,rightwhereitdisbands:That’swhereyou’llknowwhatnibbānaislike.…“Nibbānaissimplythisdisbandingofcraving.”That’swhattheBuddhastressedoverandoveragain.

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P A R T I I

BreathMeditationCondensed

Therearelotsofpeoplewhoareashamedtotalkabouttheirowndefilementsbutwhofeelnoshameattalkingaboutthedefilementsofothers.Thosewhoarewillingtoreporttheirowndiseases—theirowndefilements—inastraightforwardmannerarefewandfarbetween.Asaresult,thediseaseofdefilementishushedupandkeptsecret,sothatwedon’trealizehowseriousandwidespreaditis.Weallsufferfromit,andyetnooneisopenaboutit.Nooneisreallyinterestedindiagnosinghisorherowndefilements.…

Wehavetofindaskillfulapproachifwehopetowipeoutthisdisease,andwehavetobeopenaboutit,admittingourdefilementsfromthegrossesttothemostsubtlelevels,dissectingthemdowntotheirminutestdetails.Onlythenwillwegainfromourpractice.Ifwelookatourselvesinasuperficialway,wemayfeelthatwe’realreadyfinejustasweare,alreadyknowallweneedtoknow.Butthenwhenthedefilementsletloosewithfullforceasangerordelusion,wepretendthatnothingiswrong—andthiswaythedefilementsbecomeahiddendisease,hardtocatchholdof,hardtodiagnose.…

Wehavetobestronginfightingoffdefilements,cravings,andillusionsofallsorts.Wehavetotestourstrengthagainstthemandbringthemunderourpower.Ifwecanbringthemunderourpower,wecanrideontheirbacks.Ifwecan’t,they’llhavetorideonourbacks,makingusdotheirwork,pullingusaroundbythenose,makinguswant,wearingusoutinallsortsofways.

Soarewestillbeastsofburden?Arewebeastsofburdenbecausedefilementandcravingareridingonourbacks?Havetheyputaringthroughournoses?Whenyougettothepointwhenyou’vehadenough,youhavetostop—stopandwatchthedefilementstoseehowtheycomeintobeing,whattheywant,whattheyeat,whattheyfinddelicious.Makeityoursport—watchingthedefilementsandmakingthemstarve,likeapersongivingupanaddiction.…Seeifitgetsthedefilementsupset.Dotheyhungertothepointwherethey’resalivating?Thendon’tletthemeat.Nomatterwhat,don’tletthemeatwhatthey’readdictedto.Afterall,thereareplentyofotherthingstoeat.Youhavetobehardonthem—hardonyour“self”—likethis.…“Hungry?Wellgoaheadandbehungry!You’regoingtodie?Fine!Goaheadanddie!”Ifyoucantakethisattitude,you’llbeabletowinoutoverallsortsofaddictions,allsortsofdefilements—becauseyou’renotpanderingtodesire,you’renotnourishingthedesirethatexistsforthesakeoffindingflavorinphysicalthings.It’stimeyoustopped,timeyougaveupfeedingthesethings.Ifthey’regoingtowasteawayanddie,letthemdie.Afterall,why

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shouldyoukeepthemfatandwellfed?Nomatterwhat,youhavetokeepputtingtheheatonyourcravingsanddefilements

untiltheywitherandwasteaway.Don’tletthemraisetheirheads.Keepthemunderyourthumb.Thisisthesortofstraightforwardpracticeyouhavetofollow.Ifyouhaveendurance,ifyouputupapersistentfightuntilthey’reallburnedaway,thenthere’snoothervictorythatcancomeanywherenear,noothervictorythatisanywherenearamatchforvictoryoverthecravingsanddefilementsinyourownheart.

ThisiswhytheBuddhataughtustoputtheheatonthedefilementsinallouractivities—sitting,standing,walking,andlyingdown.Ifwedon’tdothis,they’llburnusinallouractivities.…

Ifyouconsiderthingscarefully,you’llseethattheBuddha’steachingsareallexactlyright,bothinhowtheytellustoexaminethediseasesofdefilementandinhowtheytellustoletgo,destroy,andextinguishdefilement.Allthestepsarethere,soweneedn’tgostudyanywhereelse.Everypointinhisdoctrineanddisciplineshowsustheway,soweneedn’twonderhowwecangoaboutexamininganddoingawaywiththesediseases.Thisbecomesmysteriousandhardtoknowonlyifyoustudyhisteachingswithoutmakingreferencetodoingawaywithyourowndefilements.Peopledon’tliketotalkabouttheirowndefilements,sotheyendupcompletelyignorant.Theygrowoldanddiewithoutknowingathingabouttheirowndefilementsatall.

Whenwestarttopractice,whenwecometocomprehendhowthedefilementsburnourownhearts,that’swhenwegraduallycometoknowourselves.Tounderstandsufferinganddefilementandlearnhowtoextinguishdefilementgivesusspacetobreathe.…

Whenwelearnhowtoputoutthefiresofdefilement,howtodestroythem,itmeanswehavetools.Wecanbeconfidentinourselves—nodoubts,nostrayingofintootherpathsofpractice,becausewe’resuretoseethatpracticinginthisway,contemplatinginconstancy,stress,andnot-selfnessinthiswayatalltimes,reallygetsridofourdefilements.

Thesameholdstruewithvirtue,concentration,anddiscernment.They’reourtools—andweneedafullset.WeneedthediscernmentthatcomeswithRightViewandthevirtuethatcomeswithself-discipline.Virtueisveryimportant.Virtueanddiscernmentarelikeourrightandlefthands.Ifoneofourhandsisdirty,itcan’twashitself.Youneedtousebothhandstokeepbothhandswashedandclean.Thuswhereverthereisvirtue,youhavetohavediscernment.Whereverthereisdiscernment,youhavetohavevirtue.Discernmentiswhatenablesyoutoknow;virtueiswhatenablesyoutoletgo,torelinquish,todestroyyouraddictions.Virtueisn’tjustamatterofthefiveoreightprecepts,youknow.Ithastobedealwiththefinestdetails.Whateveryourdiscernmentseesasacauseofsuffering,youhavetostop,youhavetoletgo.

Virtueissomethingthatgetsverysubtleandprecise.Lettinggo,givingup,

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renouncing,abstaining,cuttingaway,anddestroying:Allofthesethingsareanaffairofvirtue.Thisiswhyvirtueanddiscernmenthavetogotogether,justasourrightandlefthandshavetohelpeachother.Theyhelpeachotherwashawaydefilement.That’swhenyourmindcanbecomecentered,bright,andclear.Thesethingsshowtheirbenefitsrightatthemind.Ifwedon’thavethesetools,it’sasifwehadnohandsorfeet:Wewouldn’tbeabletogetanywhereatall.Wehavetouseourtools—virtueanddiscernment—todestroydefilement.That’swhenourmindswillbenefit.…

ThisiswhytheBuddhataughtustokeeptraininginvirtue,concentration,anddiscernment.Wehavetokeepfitintrainingthesethings.Ifwedon’tkeepupthetrainingasweshould,ourtoolsforextinguishingsufferinganddefilementwon’tbesharp,won’tbeofmuchuse.Theywon’tbeamatchforthedefilements.Thedefilementshavemonstrouspowersforburningthemindinthetwinklingofaneye.Saythatthemindisquietandneutral:Theslightestsensorycontactcansetthingsburninginaninstantbymakinguspleasedordispleased.Why?

Sensorycontactisourmeasuringstickforseeinghowfirmorweakourmindfulnessis.Mostofthetimeitstirsthingsup.Assoonasthere’scontactbywayoftheearoreye,thedefilementsareveryquick.Whenthisisthecase,howcanwekeepthingsundercontrol?Howarewegoingtogaincontroloveroureyes?Howarebegoingtogaincontroloverourears,nose,tongue,body,andmind?Howcanwegetmindfulnessanddiscernmentinchargeofthesethings?Thisisamatterofpractice,pureandsimple…ourownaffair,somethingbywhichwecantestourselves,toseewhydefilementsflareupsoquicklywhensensorycontacttakesplace.

Say,forinstance,thatwehearapersoncriticizingsomeoneelse.Wecanlistenandnotgetupset.Butsaythatthethoughtoccurstous,“She’sactuallycriticizingme.”Assoonasweconjureupthis“me,”we’reimmediatelyangryanddispleased.Ifweconcoctverymuchofthis“me,”wecangetveryangry.Justthisfactaloneshouldenableustoobservethatassoonasour“self”getsinvolved,wesufferimmediately.Thisishowithappens.Ifnosenseofselfcomesouttogetinvolved,wecanremaincalmandindifferent.Whentheycriticizeotherpeoplewecanstayindifferent,butassoonasweconcludethatthey’recriticizingus,our“self”appearsandimmediatelygetsinvolved—andweimmediatelyburnwithdefilement.Why?

Youhavetopaycloseattentiontothis.Assoonasyour“self”arises,sufferingarisesintheverysameinstant.Thesameholdstrueevenifyou’rejustthinking.The“self”youthinkupspreadsoutintoallsortsofissues.Themindgetsscatteredallovertheplacewithdefilement,craving,andattachments.Ithasverylittlemindfulnessanddiscernmentwatchingoverit,soitgetsdraggedeverywhichwaybydefilementandcraving.

Andyetwedon’trealizeit.Wethinkwe’rejustfine.Isthereanyoneamonguswhorealizesthatthisiswhat’shappening?We’retooweighteddown,weighteddownwithourowndelusions.Nomatterhowmuchthemindissmotheredinthedefilementof

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delusion,wedon’trealizeit,foritkeepsusdeafandblind.…Therearenophysicaltoolsyoucanusetodetectorcurethisdiseaseofdefilement,

becauseitarisesonlyatsensorycontact.There’snosubstancetoit.It’slikeamatchinamatchbox.Aslongasthematchdoesn’tcomeintocontactwiththefrictionstriponthesideofthebox,itwon’tgiverisetofire.Butassoonaswestrikeitagainstthesideofthebox,itburstsintoflame.Ifitgoesoutrightthen,allthatgetsburnedisthematchhead.Ifitdoesn’tstopatthematchhead,it’llburnthematchstick.Ifitdoesn’tstopwiththematchstick,andmeetsupwithanythingflammable,itcangrowintoanenormousfire.

Whendefilementarisesinthemind,itstartsfromtheslightestcontact.Ifwecanbequicktoputitoutrightthere,it’slikestrikingamatchthatflaresup—chae—foraninstantandthendiesdownrightinthematchhead.Thedefilementdisbandsrightthere.Butifwedon’tputitouttheinstantitarisesandletitstartconcoctingissues,it’slikepouringfuelintoafire.

Wehavetoobservethediseasesofdefilementinourownmindstoseewhattheirsymptomsare,whytheyaresoquicktoflareup.Theycan’tstandtobedisturbed.Theminuteyoudisturbthem,theyflareupintoflame.Whenthisisthecase,whatcanwedotoprepareourselvesbeforehand?Howcanwestockuponmindfulnessbeforesensorycontactstrikes?

Thewaytostockupistopracticemeditation,aswhenwekeepthebreathinmind.Thisiswhatgetsourmindfulnesspreparedsothatwecankeepaheadofdefilement,sothatwecankeepitfromarisingaslongaswehaveourthemeofmeditationasaninnershelterforthemind.

Themind’soutershelteristhebody,whichiscomposedofphysicalelements,butitsinnershelteristhethemeofmeditationweusetotrainitsmindfulnesstobefocusedandaware.Whateverthemeweuse,that’stheinnershelterforthemindthatkeepsitfromwanderingaround,concoctingthoughtsandimaginings.Thisiswhyweneedathemeofmeditation.Don’tletthemindchaseafteritspreoccupationsthewayordinarypeoplewhodon’tmeditatedo.Oncewehaveameditationthemetocatchthismonkeyofamindsothatitbecomeslessandlesswillful,daybyday,itwillgraduallycalmdown,calmdownuntilitcanstandfirmforlongorshortperiods,dependingonhowmuchwetrainandobserveourselves.

Now,asforhowwedobreathmeditation:Thetextssaytobreatheinlongandoutlong—heavyorlight—andthentobreatheinshortandoutshort,againheavyorlight.Thosearethefirststepsofthetraining.Afterthatwedon’thavetofocusonthelengthofthein-breathorout-breath.Instead,wesimplygatherourawarenessatanyonepointofthebreathandkeepthisupuntilthemindsettlesdownandisstill.Whenthemindisstill,youthenfocusonthestillnessofthemindatthesametimeyou’reawareofthebreath.

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Atthispointyoudon’tfocusdirectlyonthebreath.Youfocusonthemindthatisstillandatnormalcy.Youfocuscontinuouslyonthenormalcyofthemindatthesametimethatyou’reawareofthebreathcominginandout,withoutactuallyfocusingonthebreath.Yousimplystaywiththemind,butyouwatchitwitheachin-and-outbreath.Usuallywhenyouaredoingphysicalworkandyourmindisatnormalcy,youcanknowwhatyou’redoing,sowhycan’tyoubeawareofthebreath?Afterall,it’spartofthebody.

Someofyouarenewatthis,whichiswhyyoudon’tknowhowyoucanfocusonthemindatnormalcywitheachin-and-outbreathwithoutfocusingdirectlyonthebreathitself.Whatwe’redoinghereispracticinghowtobeawareofthebodyandmind,pureandsimple,inandofthemselves.…

Startoutbyfocusingonthebreathforabout5,10,or20minutes.Breatheinlongandoutlong,orinshortandoutshort.Atthesametime,noticethestagesinhowthemindfeels,howitbeginstosettledownwhenyouhavemindfulnesswatchingoverthebreath.You’vegottomakeapointofobservingthis,becauseusuallyyoubreatheoutofhabit,withyourattentionfaraway.Youdon’tfocusonthebreath;you’renotreallyawareofit.Thisleadsyoutothinkthatit’shardtostayfocusedhere,butactuallyit’squiteeasy.Afterall,thebreathcomesinandoutonitsown,byitsverynature.There’snothingatalldifficultaboutbreathing.It’snotlikeotherthemesofmeditation.Forinstance,ifyou’regoingtopracticerecollectionoftheBuddha,orbuddho,youhavetokeeponrepeatingbuddho,buddho,buddho.

Actually,ifyouwant,youcanrepeatbuddhointhemindwitheachin-and-outbreath,butonlyintheverybeginningstages.Yourepeatbuddhotokeepthemindfromconcoctingthoughtsaboutotherthings.Simplybykeepingupthisrepetitionyoucanweakenthemind’stendencytostray,forthemindcantakeononlyoneobjectatatime.Thisissomethingyouhavetoobserve.Therepetitionistopreventthemindfromthinkingupthoughtsandclamberingafterthem.

Afteryou’vekeptuptherepetition—youdon’thavetocountthenumberoftimes—themindwillsettledowntobeawareofthebreathwitheachin-and-outbreath.Itwillbegintobestill,neutral,atnormalcy.

Thisiswhenyoufocusonthemindinsteadofthebreath.Letgoofthebreathandfocusonthemind—butstillbeawareofthebreathontheside.Youdon’thavetomakenoteofhowlongorshortthebreathis.Makenoteofthemindthatstaysatnormalcywitheachin-and-outbreath.Rememberthiscarefullysothatyoucanputitintopractice.

Theposture:Forfocusingonthebreath,sittingisabetterposturethanstanding,walking,orlyingdown,becausethesensationsthatcomewiththeotherposturesoftenovercomethesensationsofthebreath.Walkingjoltsthebodyaroundtoomuch,standingforalongtimecanmakeyoutired,andifthemindsettlesdownwhenyou’re

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lyingdown,youtendtofallasleep.Withsittingit’spossibletostayinonepositionandkeepthemindfirmlysettledforalongperiodoftime.Youcanobservethesubtletiesofthebreathandthemindnaturallyandautomatically.

HereI’dliketocondensethestepsofbreathmeditationtoshowhowallfourofthetetradsmentionedinthetextscanbepracticedatonce.Inotherwords,isitpossibletofocusonthebody,feelings,themind,andtheDhammaallinonesitting?Thisisanimportantquestionforallofus.Youcould,ifyouwantedto,preciselyfollowallthestepsinthetextssoastodevelopstrongpowersofmentalabsorption(jhāna),butittakesalotoftime.It’snotappropriateforthoseofuswhoareoldandhaveonlyalittletimeleft.

Whatweneedisawayofgatheringourawarenessatthebreathlongenoughtomakethemindfirm,andthengostraighttoexamininghowallfabricationsareinconstant,stressful,andnot-self,sothatwecanseethetruthofallfabricationswitheachin-and-outbreath.Ifyoucankeepatthiscontinually,withoutbreak,yourmindfulnesswillbecomefirmandsnugenoughtogiverisetothediscernmentthatwillenableyoutogainclearknowledgeandvision.

Sowhatfollowsisaguidetothestepsinpracticingacondensedformofbreathmeditation.…Givethematryuntilyoufindtheygiverisetoknowledgeofyourownwithinyou.You’resuretogiverisetoknowledgeofyourveryown.

Thefirstthingwhenyou’regoingtomeditateonthebreathistositstraightandkeepyourmindfulnessfirm.Breathein.Breatheout.Makethebreathfeelopenandatease.Don’ttenseyourhands,yourfeet,oranyofyourjointsatall.Youhavetokeepyourbodyinaposturethatfeelsappropriatetoyourbreathing.Atthebeginning,breatheinlongandoutlong,fairlyheavily,andgraduallythebreathwillshorten—sometimesheavyandsometimeslight.Thenbreatheinshortandoutshortforabout10or15minutesandthenchange.

Afterawhile,whenyoustayfocusedmindfullyonit,thebreathwillgraduallychange.Watchitchangeforasmanyminutesasyoulike,thenbeawareofthewholebreath,allofitssubtlesensations.Thisisthethirdstep,thethirdstepofthefirsttetrad:sabba-kāya-paṭisaṁvedi—focusingonhowthebreathaffectsthewholebodybywatchingallthebreathsensationsinallthevariouspartsofthebody,andinparticularthesensationsrelatedtothein-and-outbreath.

Fromthereyoufocusonthesensationofthebreathatanyonepoint.Whenyoudothiscorrectlyforafairlylongwhile,thebody—thebreath—willgraduallygrowstill.Themindwillgrowcalm.Inotherwords,thebreathgrowsstilltogetherwiththeawarenessofthebreath.Whenthesubtletiesofthebreathgrowstillatthesametimethatyourundistractedawarenesssettlesdown,thebreathgrowsevenmorestill.Allthesensationsinthebodygraduallygrowmoreandmorestill.Thisisthefourthstep,thestillingofbodilyfabrication.

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Assoonasthishappens,youbegintobeawareofthefeelingsthatarisewiththestillingofthebodyandmind.Whethertheyarefeelingsofpleasureorraptureorwhatever,theyappearclearlyenoughforyoutocontemplatethem.

Thestagesthroughwhichyouhavealreadypassed—watchingthebreathcomeinandout,longorshort—shouldbeenoughtomakeyourealize—eventhoughyoumaynothavefocusedontheidea—thatthebreathisinconstant.It’scontinuallychanging,frominlongandoutlongtoinshortandoutshort,fromheavytolightandsoforth.Thisshouldenableyoutoreadthebreath,tounderstandthatthere’snothingconstanttoitatall.Itchangesonitsownfromonemomenttothenext.

Onceyouhaverealizedtheinconstancyofthebody—inotherwords,ofthebreath—you’llbeabletoseethesubtlesensationsofpleasureandpainintherealmoffeeling.Sonowyouwatchfeelings,rightthereinthesameplacewhereyouhavebeenfocusingonthebreath.Eventhoughtheyarefeelingsthatarisefromthestillnessofthebodyormind,they’reneverthelessinconstanteveninthatstillness.Theycanchange.Sothesechangingsensationsintherealmoffeelingexhibitinconstancyinandofthemselves,justlikethebreath.

Whenyouseechangeinthebody,changeinfeelings,andchangeinthemind,thisiscalledseeingtheDhamma,i.e.,seeinginconstancy.Youhavetounderstandthiscorrectly.Practicingthefirsttetradofbreathmeditationcontainsallfourtetradsofbreathmeditation.Inotherwords,youseetheinconstancyofthebodyandthencontemplatefeeling.Youseetheinconstancyoffeelingandthencontemplatethemind.Themind,too,isinconstant.ThisinconstancyofthemindistheDhamma.ToseetheDhammaistoseethisinconstancy.

Whenyouseethetruenatureofallinconstantthings,thenkeeptrackofthatinconstancyatalltimes,witheveryin-and-outbreath.Keepthisupinallyouractivitiestoseewhathappensnext.

Whathappensnextisdispassion.Lettinggo.Thisissomethingyouhavetoknowforyourself.

Thisiswhatcondensedbreathmeditationislike.Icallitcondensedbecauseitcontainsallthestepsatonce.Youdon’thavetodoonestepatatime.Simplyfocusatonepoint,thebody,andyou’llseetheinconstancyofthebody.Whenyouseetheinconstancyofthebody,you’llhavetoseefeeling.Feelingwillhavetoshowitsinconstancy.Themind’ssensitivitytofeeling,oritsthoughtsandimaginings,arealsoinconstant.Allofthesethingskeeponchanging.Thisishowyouknowinconstancy.…

Ifyoucanbecomeskilledatlookingandknowinginthisway,you’llbestruckwiththeinconstancy,stressfulness,andnot-selfnessofyour“self,”andyou’llmeetwiththegenuineDhamma.TheDhammathat’sconstantlychanginglikeaburningfire—burningwithinconstancy,stress,andnot-selfness—istheDhammaoftheimpermanenceofallfabrications.Butfurtherin,inthemindorinthepropertyof

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consciousness,issomethingspecial,beyondthereachofanykindoffire.There,there’snosufferingorstressofanykindatall.Thisthingthatlies“inside”:Youcouldsaythatitlieswithinthemind,butitisn’treallyinthemind.It’ssimplythatthecontactisthereatthemind.There’snowayyoucanreallydescribeit.Onlytheextinguishingofalldefilementwillleadyoutoknowitforyourself.

This“somethingspecial”withinexistsbyitsverynature,butdefilementshaveitsurroundedonallsides.Allthesecounterfeitthings—thedefilements—keepgettinginthewayandtakepossessionofeverything,sothatthisspecialnatureremainsimprisonedinsideatalltimes.Actually,there’snothinginthedimensionoftimethatcanbecomparedwithit.There’snothingbywhichyoucanlabelit,butit’ssomethingthatyoucanpiercethroughtosee—bypiercingthroughdefilement,craving,andattachmentintothestateofmindthatispure,bright,andsilent.Thisistheonlythingthat’simportant.

Butitdoesn’thaveonlyonelevel.Therearemanylevels,fromtheouterbarktotheinnerbarkandontothesapwoodbeforeyoureachtheheartwood.ThegenuineDhammaisliketheheartwood,butthere’salottothemindthatisn’theartwood:Theroots,thebranchesandleavesofthetreearemorethanmany,butthere’sonlyalittleheartwood.Thepartsthataren’theartwoodwillgraduallydecayanddisintegrate,buttheheartwooddoesn’tdecay.That’sonekindofcomparisonwecanmake.It’slikeatreethatdiesstanding.Theleavesfallaway,thebranchesrotaway,thebarkandsapwoodrotaway,leavingnothingbutthetrueheartwood.That’sonecomparisonwecanmakewiththisthingwecalldeathless,thispropertythathasnobirth,nodeath,nochanging.WecanalsocallitnibbānaortheUnconditioned.It’sallthesamething.

Now,then.Isn’tthissomethingworthtryingtobreakthroughtosee?…

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P A R T I I I

GoingAgainsttheFlow

MindfulnessLikethePilingsofaDamNovember6,1970

Discussingthepracticeismoreusefulthandiscussinganythingelsebecauseitgivesrisetoinsight.Ifwefollowthepracticestepbystepwecanreadourselves,continuallydecipheringthingswithinus.Asyoureadyourselfthroughprobingandinvestigatingtheharmandsufferingcausedbydefilement,craving,andattachment,therewillbetimeswhenyoucometotrueknowledge,enablingyoutogrowdispassionateandletgo.Themindwillthenimmediatelygrowstill,withnoneofthementalconcoctionsthatusedtohavetherunoftheplacethroughyourlackofself-investigation.

Theprinciplesofself-investigationareourmostimportanttools.Wehavetomakeaconcertedefforttomasterthematalltimes,withspecialemphasisonusingmindfulnesstofocusonthemindandbringittocenteredconcentration.Ifwedon’tfocusonkeepingthemindcenteredorneutralasitsbasicstance,itwillwanderoffinvariouswaysinpursuitofpreoccupationsorsensorycontacts,givingrisetoturmoilandrestlessness.Butwhenwepracticerestraintoverthesensorydoorsbymaintainingcontinuousmindfulnessintheheart,it’slikedrivinginthepilingsforadam.Ifyou’veeverseenthepilingsforadam,you’llknowthatthey’redrivendeep,deepintothegroundsothatthey’reabsolutelyfirmandimmovable.Butifyoudrivethemintomud,they’reeasilyswayedbytheslightestcontact.Thisshouldgiveusanideaofhowfirmourmindfulnessshouldbeinsupervisingthemindtomakeitstable,abletowithstandsensorycontactwithoutlikingordislikingitsobjects.

Thefirmnessofyourmindfulnessissomethingyouhavetomaintaincontinuouslyinyoureveryactivity,witheveryin-and-outbreath.Themindwillstopbeingscatteredinsearchforpreoccupations.Ifyoudon’tmanagethis,thenthemindwillgetstirredupwheneverthere’ssensorycontact,likearudderlessshipgoingwhereverthewindandwaveswilltakeit.Thisiswhyyouneedmindfulnesstoguardthemindateverymoment.Ifyoucanmakemindfulnessconstant,ineveryactivity,themindwillbecontinuouslyneutral,readytoprobeandinvestigateforinsight.

Asafirststepindrivinginthepilingsforourdam—inotherwords,inmakingmindfulnessfirm—wehavetofocusonneutralityasourbasicstance.There’snothingyouhavetothinkabout.Simplymakethemindsolidinitsneutrality.Ifyoucandothis

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continuously,that’swhenyou’llhaveatruestandardforyourinvestigation,becausethemindwillhavegatheredintoconcentration.Butthisconcentrationissomethingyouhavetowatchovercarefullytomakesureit’snotjustobliviousindifference.Makethemindfirmlyestablishedandcenteredsothatitdoesn’tgetabsentmindedordistractedasyousitinmeditation.Sitstraight,maintainsteadymindfulness,andthere’snothingelseyouhavetodo.Keepthemindfirmandneutral,notthinkingofanythingatall.Makesurethisstabilitystayscontinuous.Whenanythingpopsup,nomatterhow,keepthemindneutral.Forexample,ifthere’safeelingofpleasureorpain,don’tfocusonthefeeling.Simplyfocusonthestabilityofthemind—andtherewillbeasenseofneutralityinthatstability.

Ifyou’recarefulnottoletthemindgetabsentmindedordistracted,itsconcentrationwillbecomecontinuous.Forexample,ifyou’regoingtositforanhourofmeditation,focusoncenteringthemindlikethisforthefirsthalfhourandthenmakesureitdoesn’twanderoffanywhereuntilthehourisup.Ifyouchangepositions,it’ssimplyanouterchangeinthebody,whilethemindisstillfirmlycenteredandneutraleachmomentyou’restanding,sitting,lyingdown,orwhatever.

Mindfulnessisthekeyfactorinallofthis,keepingthemindfromconcoctingthoughtsorlabelingthings.Everythinghastostop.Keepthisfoundationsnugandstablewitheveryin-and-outbreath.Thenyoucanrelaxyourfocusonthebreathwhilekeepingthemindinthesamestateofneutrality.Relaxyourheavyfocussothatitfeelsjustrightwiththebreath.Themindwillbeabletostayinthisstatefortheentirehour,freefromanythoughtsthatmightwanderoffthepath.Thenkeepaneyeouttoseethatnomatterwhatyoudoorsay,themindstayssolidlyinitsnormalstateofinwardknowing.

Ifthemindisstablewithinitself,you’reprotectedonallsides.Whensensorycontactscome,youstayfocusedonbeingawareofyourmentalstability.Evenifthereareanymomentaryslipsinyourmindfulness,yougetrightbacktothestabilityofthemind.Otherthanthat,there’snothingyouhavetodo.Themindwillletgowithoutyourhavingtodoanythingelse.Thewayyouusedtolikethis,hatethat,turnlefthere,turnrightthere,won’tbeabletohappen.Themindwillstayneutral,equanimous,justright.Ifmindfulnesslapses,yougetrightbacktoyourfocus,recognizingwhenthemindiscenteredandneutraltowarditsobjectsandthenkeepingitthatway.

Thepilingsforthedamofmindfulnesshavetobedriveninsothatthey’resolidandsecurewithyoureveryactivity.Keepworkingatthisnomatterwhatyou’redoing.Ifyoucantrainthemindsothatstabilityisitsbasicstance,itwon’tgetintomischief.Itwon’tcauseyouanytrouble.Itwon’tconcoctthoughts.Itwillbequiet.Onceit’squietandcentered,itwillgrowmorerefinedandprobeintopenetratewithinitself,toknowitsownstateofconcentrationfromwithin.

Asforsensorycontacts,thosearethingsoutside—appearingonlytodisappear—soit’snotinterested.Thiscanmakecravingsdisband.Evenwhenwechangepositionsas

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painsariseinthebody,themindinthatmomentisstable,focusednotonthepainsbutonitsownstability.Whenyouchangepositions,therewillbephysicalandmentalreactionsasthecirculationimprovesandpleasantfeelingsariseinplaceofthepains,butthemindwon’tgetsnaggedoneitherthepleasureorthepain.Itwillsimplystaystable:centeredandfirminitsneutrality.Thisstabilitycaneasilyhelpyouabandonthecravingsthatlielatentinconnectionwithallfeelings.Butifyoudon’tkeepthemindcenteredinadvancelikethis,cravingwillcreateissues,provokingthemindintoaturmoil,wantingtochangethingssoastogetthisorthatkindofhappiness.

Ifwepracticeinthiswayrepeatedly,hammeringatthispointoverandoveragain,it’slikedrivingpilingsintotheground.Thedeeperwecandrivethem,themoreimmovablethey’llbe.That’swhenyou’llbeabletowithstandsensorycontacts.Otherwisethemindwillstartboilingoverwithitsthoughtconcoctionsinpursuitofsights,sounds,smells,tastes,andtactilesensations.Sometimesitkeepsconcoctingthesameoldsenselessissuesoverandoveragain.Thisisbecausethepilingsofmindfulnessaren’tyetfirmlyinplace.Thewaywe’vebeenstumblingthroughlifeisduetothefactthatwehaven’treallypracticedtothepointwheremindfulnessiscontinuousenoughtomakethemindfirmlycenteredandneutral.Sowehavetomakeourdamofmindfulnesssolidandsecure.

Thiscenterednessofmindissomethingweshoulddevelopwitheveryactivity,witheveryin-and-outbreath.Thiswaywe’llbeabletoseethroughourillusions,allthewayintothetruthsofinconstancyandnot-self.Otherwise,themindwillgostrayingoffhereandtherelikeamischievousmonkey—yetevenmonkeyscanbecaughtandtrainedtoperformtricks.Inthesameway,themindissomethingthatcanbetrained,butifyoudon’ttieittothepostofmindfulnessandgiveitatasteofthestick,it’llbeveryhardtotame.

Whentrainingthemind,youshouldn’tforceittoomuch,norcanyousimplyletitgoitshabitualways.Youhavetotestyourselftoseewhatgetsresults.Ifyoudon’tgetyourmindfulnessfocused,it’llquicklygorunningoutafterpreoccupationsoreasilywaverundertheimpactofitsobjects.Whenpeoplelettheirmindssimplydriftalongwiththeflowofthings,it’sbecausetheyhaven’testablishedmindfulnessasasolidstance.Whenthisisthecase,theycan’tstop.Theycan’tgrowstill.Theycan’tbefree.Thisiswhywehavetostartoutbydrivinginthepilingsforourdamsothatthey’regoodandsolid,keepingthemindstableandcenteredwhetherwe’resitting,standing,walking,orlyingdown.Thisstabilitywillthenbeabletowithstandeverything.Yourmindfulnesswillstaywithitsfoundation,justlikeamonkeytiedtoapost:Itcan’trunofforgetintomischief.Itcanonlycircletheposttowhichitsleashistied.

Keeptrainingtheminduntilit’stameenoughtosettledownandinvestigatethings,forifit’sstillscatteredabout,it’sofnouseatall.Youhavetotrainituntilit’sfamiliarwithwhatinnerstabilityislike,foryourowninstabilityandlackofcommitmentintrainingitiswhatallowsittogetallentangledwiththough-concoctions,withthings

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thatariseandthenpassaway.Youhavetogetittostop.Whyisitsomischievous?Whyisitsoscattered?Whydoesitkeepwanderingoff?Getinundercontrol!Getittostop,tosettledownandgrowcentered!

Atthisstageyouallhavepracticedenoughtogainatleastatasteofcenteredconcentration.Thenextstepistousemindfulnesstomaintainitinyoureveryactivity,sothatevenifthereareanydistractions,theylastonlyforamomentanddon’tturnintolongissues.Keepdrivinginthepilingsuntilthey’resolideverytimethere’sanimpactfromexternalobjects,orsothatthementalconcoctionsthatgostrayingoutfromwithinareallbroughttostillnessineveryway.

Thistrainingisn’treallyallthathard.Theimportantpointisthat,whicheverofthemanymeditationsubjectsyouchoose,youstaymindfulandawareofthemindstatethat’scenteredandneutral.If,whenthemindgoesstrayingoutafterobjects,youkeepbringingitbacktoitscenterednessoverandoveragain,themindwilleventuallybeabletostayfirmlyinitsstance.Inotherwords,itsmindfulnesswillbecomeconstant,readytoprobeandinvestigate,becausewhenthemindreallysettlesdown,itgainsthepowertoreadthefactswithinitselfclearly.Ifit’snotcentered,itcanjumbleeverythinguptofoolyou,switchingfromthisissuetothat,fromthisroletothat;butifit’scentered,itcandisbandeverything—alldefilements,cravings,andattachments—oneveryside.

Sowhatthispracticecomesdowntoishowmucheffortandpersistenceyouputintogettingthemindfirmlycentered.Onceit’sfirm,thenwhenthereariseallthesufferingsanddefilementsthatwouldotherwisegetitsoiledandworkedup,itcanwithstandthemjustasthepilingsofadamcanwithstandwindstormswithoutbudging.Youhavetobeclearlyawareofthisstateofmindsothatyouwon’tgooutlikingthisorhatingthat.Thisstatewillthenbecomeyourpointofdepartureforprobingandinvestigatingsoastogaintheinsightthatseesclearlyallthewaythrough—butyouhavetomakesurethatthiscenterednessiscontinuous.Thenyouwon’thavetothinkaboutanything.Simplylookrightin,deeplyandsubtly.

Theimportantpointisthatyougetridofabsentmindednessanddistractions.Thisinitselfgetsridofalotofdelusionandignorance,andleavesnoopeningforcravingtocreateanyissuesthatwillstirupthemindandsetitwandering.Thisisbecausewe’veestablishedourstanceinadvance.Evenifweloseournormalbalancealittlebit,wegetrightbacktofocusingonthestabilityofourconcentration.Ifwekeepatthisoverandoveragain,thestabilityofthemindwithitscontinuousmindfulnesswillenableustoprobeintothetruthsofinconstancy,stress,andnot-self.

Inthebeginning,though,youdon’thavetodoanyprobing.It’sbettersimplytofocusonthestabilityofyourstance,forifyoustartprobingwhenthemindisn’treallycenteredandstable,you’llendupscattered.Sofocusonmakingcenterednessthebasiclevelofthemindandthenstartprobingindeeperanddeeper.Thiswillleadtoinsightsthatgrowmoreandmoretellingandprofound,bringingthemindtoastateoffreedomwithinitself,ortoastatewhereitisnolongerhassledbydefilement.

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Thisinitselfwillbringabouttruemasteryoverthesensedoors.Atfirst,whenwestartedout,weweren’tabletoexerciseanyrealrestraintovertheeyesandears,butoncethemindbecomesfirmlycentered,thentheeyes,ears,nose,tongue,andbodyareautomaticallybroughtundercontrol.Ifthere’snomindfulnessandconcentration,youcan’tkeepyoureyesundercontrol,becausethemindwillwanttousethemtolookandtosee,itwillwanttousetheearstolistentoallkindsofthings.Soinsteadofexercisingrestraintoutside,atthesenses,weexerciseitinside,rightatthemind,makingthemindfirmlycenteredandneutralatalltimes.Regardlessofwhetheryou’retalkingorwhatever,themind’sfocusstaysinplace.Onceyoucandothis,you’llregardtheobjectsofthesensesasmeaningless.Youwon’thavetotakeissuewiththings,thinking,“Thisisgood,Ilikeit.Thisisbad,Idon’tlikeit.Thisispretty;that’sugly.”Thesameholdstruewiththesoundsyouhear.Youwon’ttakeissuewiththem.Youfocusinsteadontheneutral,uninvolvedcenterednessofthemind.Thisisthebasicfoundationforneutrality.

Whenyoucandothis,everythingbecomesneutral.Whentheeyeseesaform,it’sneutral.Whentheearhearsasound,it’sneutral—themindisneutral,thesoundisneutral,everythingisallneutral—becausewe’veclosedfiveofthesixsensedoorsandthensettledourselvesinneutralityrightatthemind.Thistakescareofeverything.Whatevertheeyemaysee,theearmayhear,thenosemaysmell,thetonguemaytaste,orthebodymaytouch,theminddoesn’ttakeissuewithanythingatall.Itstayscentered,neutral,andimpartial.Takejustthismuchandgiveitatry.

ForthenextsevendaysIwantyoutomakeaspecialpointoffocusingmindfulnessrightatthemind,forthisistheendoftherainyseason,theperiodwhenthelotusandwaterlilybloomaftertheendoftheRainsRetreat.IntheBuddha’stimehewouldhavetheseniormonkstrainthenewmonksthroughouttheRainsRetreatandthenmeetwithhimwhenthelotusesbloom.I’vementionedthisbeforeandIwanttomentionitagainasawayofencouragingyoutodevelopastablefoundationforthemind.Ifitsstabilityiscontinuous,thenittoowillhavetobloom—tobloombecauseit’snotburned,disturbed,orprovokedbythedefilements.Somakeaspecialeffortduringthenextsevendaystoseehowyoucanmanagetoobserveandinvestigatethecentered,neutralstateofmindcontinuouslyatalltimes.Ofcourse,ifyoufallasleep,youfallasleep;buteventhen,whenyouliedowntosleep,trytoobservehowyoucankeepthemindcenteredandneutralatalltimesuntilyoudozeoff.Whenyouwakeup,themovementsofthemindwillstillremaininthatcentered,neutralstate.Giveitatry,sothatyourmindwillbeabletogrowcalmandpeaceful,disbandingitsdefilements,cravings,sufferings—everything.Thennoticetoseewhetherornotit’sbeginningtobloom.

Thesenseofrefreshmentbathingthemindthatcomesaspartofthepeaceofmindundisturbedbydefilementwillariseofitsownaccordwithoutyourhavingtodoanythingasidefromkeepingthemindstableandcentered.Thisisyourguarantee:Ifthemindisreallystableinitsconcentration,thedefilementswon’tbeabletoburnitor

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messwithit.Inotherwords,desirewon’tbeabletoprovokeit.Whenconcentrationisstable,thefiresofpassion,aversion,anddelusionwon’tbeabletoburnit.Trytoseewithinyourselfhowthestabilityofthemindcanwithstandthesethings,disbandingthestress,puttingouttheflames.Butyou’llhavetobeearnestinpracticing,inmakinganefforttokeepmindfulnesstrulycontinuous.Thisisn’tsomethingtoplayat.Youcan’tletyourselfbeweak,forifyou’reweakyouwon’tbeabletowithstandanything.You’llsimplyfollowtheprovocationsofdefilementandcraving.

Thepracticeisamatterofstoppingsothatthemindcansettledownandstandfast.It’snotamatterofgettingintomischief,wanderingaroundtolookandlistenandgetinvolvedinissues.Trytokeepthemindstable;inallyouractivities—eating,defecating,whatever—keepthemindcenteredwithin.Ifyouknowthestateofthemindwhenit’scentered,immovable,nolongerwavering,nolongerweak,thenthebasiclevelofthemindwillbefreeandempty—emptyofthethingsthatwouldburnit,emptybecausethere’snoattachment.Thisiswhatenablesyoutoferretoutthestabilityofthemindateverymoment.Itprotectsyoufromallsortsofthings.Allattachmenttoself,“me,”and“them”istotallywipedout,cutaway.Themindisentirelycentered.Ifyoucankeepthisstatestablefortheentiresevendays,itwillenableyoutoreachinsightallonyourown.

SoIaskeachofyoutoseewhetherornotyou’llbeabletomakeitalltheway.Checktoseehowyou’redoingeachday.Andmakesureyoucheckthingscarefully.Don’tletyourselfbelax,sometimesstable,sometimesnot.Getsothatthemindisabsolutelysolid.Don’tletyourselfbeweak.Youhavetobegenuineinwhatyoudoifyouwanttoreachthegenuineextinguishingofsufferingandstress.Ifyou’renotgenuine,you’llenduplettingyourselfweakeninthefaceoftheprovocationofwantingthisorwantingthat,doingthisordoingthat,whatever,inthesamewaythatyou’vebeenenslavedtodesire,agitatedbydesireforwhoknowshowlong.

Youreverydaylifeiswhereyoucantestyourself—sogetbacktothebattlefield!Takeafirmstanceinneutrality.Thentheobjectsthatcomeintocontactwiththemindwillbeneutral;theminditselfwillfeelcenteredinneutrality.Therewillbenothingtotakeissuewithintermsofgoodorbadorwhatever.Everythingwillcometoahaltinneutrality—becausethingsinthemselvesaren’tgoodorbadorselforwhatever,simplythatthemindhasgoneandmadeissuesoutofthem.

Sokeeplookinginwarduntilyouseethemind’sneutralityandfreedomfrom“self”continuously,andthenyou’llseehowthelotuscomestobloom.Ifithasn’tbloomedyet,that’sbecauseit’switheringanddryintheheatofthedefilements,cravings,andattachmentssmolderinginthemind—thingswe’llhavetolearntoferretoutuntilwecandisbandthem.Ifwedon’t,thelotuswillwitheraway,itspetalsfallingtothegroundandsimplyrottingthere.Somakeanefforttokeepthelotusofthemindstableuntilitblooms.Don’twonderaboutwhatwillhappenasitblooms.Justkeepitstableandmakesureitisn’tburnedbythedefilements.

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TheBattleWithinNovember13,1970

Todaywearemeetingasusual.FromwhatI’veseenofyourreportsonyourspecialdevelopmentofmindfulnessto

readthefactswithinyourselves,someofyouhavereallybenefitedintermsofpenetratingintoreadwhat’sgoingoninside,andyou’vecomeoutwithcorrectunderstanding.SonowI’dliketogiveyouafurtherpieceofadvice:Indevelopingmindfulnessasafoundationforprobingintoknowthetruthwithinyourself,youhavetoapplyalevelofeffortandpersistenceappropriatetothetask.Thisisbecause,asweallknow,themindiscloakedindefilementsandmentaleffluents.Ifwedon’ttrainitandforceit,it’llturnweakandlax.Itwon’thaveanystrength.Youhavetomakeyourpersistencemoreandmoreconstantsothatyourprobingandinvestigatingwillbeabletoseeallthewaythroughtoclearinsight.

Clearinsightdoesn’tcomefromthinkingandspeculating.Itcomesfrominvestigatingthemindwhileit’sgatheredintoanadequatelevelofcalmandstability.Youlookdeeplyintoeveryaspectofthemindwhenit’sneutralandcalm,freefromthought-fabricationsorlikesanddislikesforitspreoccupations.Youhavetoworkatmaintainingthisstateandatthesametimeprobedeeplyintoit,becausesuperficialknowledgeisn’ttrueknowledge.Aslongasyouhaven’tprobeddeeplyintothemind,youdon’treallyknowanything.Themindissimplycalmonanexternallevel,andyourreadingoftheaspectsofthewanderingsofthemindundertheinfluenceofdefilement,craving,andattachmentisn’tyetclear.

Soyouhavetotrytopeerintoyourselfuntilyoureachalevelofawarenessthatcanmaintainitsbalanceandletyoucontemplateyourwaytosharperunderstanding.Ifyoudon’tcontemplatesoastogiverisetotrueknowledge,yourmindfulnesswillstayjustonthesurface.

Thesameprincipleholdswithcontemplatingthebody.Youhavetoprobedeeplyintothewaysinwhichthebodyisrepulsiveandcomposedofphysicalelements.Thisiswhatitmeanstoreadthebodysoastounderstandit,sothatyoucanexploreyourselfinallyouractivities.Thiswayyoupreventyourmindfromstrayingoffthepathandkeepitfocusedonseeinghowitcanburnawaythedefilementsastheyarise—whichisverydelicatework.

Beinguncomplacent,notlettingyourselfgetdistractedbyoutsidethings,iswhatwillmakethepracticegosmoothly.Itwillenableyoutoexaminethegermsinthemindinaskillfulwaysothatyoucaneliminatethesubtlestones:ignoranceanddelusion.Normally,wearen’tfullyawareofeventheblatantgerms,butnowthattheblatantonesareinactivatedbecauseofthemind’ssolidfocus,wecanlookintothemoreprofoundareastocatchsightofthedeceitsofcravinganddefilementsinwhateverwaythey

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moveintoaction.Wewatchthem,knowthem,andareinapositiontoabandonthemassoonastheywanderoffinsearchofsights,sounds,smells,anddeliciousflavors.Whetherthey’relookingforgoodphysicalflavors—bodilypleasure—orgoodmentalflavors,wehavetoknowthemfromallsides,eventhoughthey’renoteasytoknowbecauseofallthemanydesireswefeelforphysicalpleasure.Andontopofthat,therearethedesiresforhappinessimbuedwithpleasurablefeelings,perceptionsthatcarrypleasurablefeelings,thought-fabricationsthatcarrypleasurablefeelings,andconsciousnessthatcarriespleasurablefeelings.Allofthesearenothingbutdesiresforillusions,forthingsthatdeceiveusintogettingengrossedanddistracted.Asaresult,itisn’teasyforustounderstandmuchofanythingatall.

Thesearesubtlemattersandtheyallcomeundertheterm,“sensualcraving”—thedesire,lust,andlovethatprovokethemindintowanderingoutinsearchoftheenjoymentitremembersfrompastsights,sounds,smells,tastes,andtactilesensations.Eventhoughthesethingsmayhavehappenedlongago,ourperceptionsbringthembacktodeceiveuswithideasoftheirbeinggoodorbad.Oncewelatchontothem,theymakethemindunsettledanddefiled.

Soitisn’teasytoexamineandunderstandallthevariousgermswithinthemind.Theexternalthingswe’reabletoknowandletgoofareonlytheminorplayers.Theimportantoneshavegatheredtogethertotakechargeinthemindandwon’tbudgenomatterhowyoutrytochasethemout.They’restubbornanddeterminedtostayincharge.Ifyoutakethemonwhenyourmindfulnessanddiscernmentaren’tequaltothefight,you’llenduplosingyourinnercalm.

Soyouhavetomakesurethatyoudon’tpushthepracticetoomuch,withoutatthesametimelettingitgrowtooslack.FindtheMiddleWaythat’sjustright.Whileyou’repracticinginthisway,you’llbeabletoobservewhatthemindislikewhenithasmindfulnessanddiscernmentincharge,andthenyoumaketheefforttomaintainthatstateandkeepitconstant.That’swhenthemindwillhavetheopportunitytostopandbestill,tobestableandcenteredforlongperiodsoftimeuntilit’susedtobeingthatway.

Now,therearesomeareaswherewehavetoforcethemindandbestrictwithit.Ifwe’reweakandlax,there’snowaywecansucceed,forwe’vegivenintoourownwantsforsolongalready.Ifwekeepgivingintothem,itwillbecomeevenmoreofahabit.Soyouhavetouseforce—theforceofyourwillandtheforceofyourmindfulnessanddiscernment.Evenifyougettothepointwhereyouhavetoputyourlifeontheline,you’vegottobewilling.Whenthetimecomesforyoureallytobeserious,you’vegottoholdoutuntilyoucomeoutwinning.Ifyoudon’twin,youdon’tgiveup.Sometimesyouhavetomakeavowasawayofforcingyourselftoovercomeyourstubborndesiresforphysicalpleasurethattemptyouandleadyouastray.

Ifyou’reweakandsettleforwhateverpleasurecomesintheimmediatepresent,thenwhendesirecomesintheimmediatepresentyoufallrightforit.Ifyougiveinto

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yourwantsofteninthisway,it’llbecomehabitual,fordefilementisalwayslookingforthechancetotemptyou,toinciteyou.Aswhenwetrytogiveupanaddictiontobetel,cigarettes,ormeat:It’shardtodobecausecravingisalwaystemptingus.“Takejustalittle,”itsays.“Justataste.Itdoesn’tmatter.”Cravingknowshowtofoolus,thewayafishisfooledintogettingcaughtonahookbythebaitsurroundingthehook,screwingupitscourageenoughtotakejustalittle,andthenalittlemore,andthenalittlemoreuntilit’ssuretogetsnagged.Thedemonsofdefilementhaveussurroundedonallsides.Oncewefallfortheirdeliciousflavors,we’resuretogetsnaggedonthehook.Nomatterhowmuchwestruggleandsquirm,wecan’tgetfree.

Youhavetorealizethatgainingvictoryoveryourenemies—thecravingsanddefilementsintheheart—isnosmallmatter,nocasualaffair.Youcan’tletyourselfbeweakorlax,butyoualsohavetogaugeyourstrength,foryouhavetofigureouthowtoapplyyoureffortsatabandoninganddestroyingtoweakenthedefilementsandcravingsthathavehadthepowerofdemonsoverwhelmingthemindforsolong.It’snotthecasethatyouhavetobattletothebrinkofdeathineveryarea.Withsomethings—suchasgivingupaddictions—youcanmountafull-scalecampaignandcomeoutwinningwithoutkillingyourselfintheprocess.Butwithotherthings,moresubtleanddeep,youhavetobemoreperceptivesoastofigureouthowtoovercomethemoverthelonghaul,digginguptheirrootssothattheygraduallyweakentothepointwhereyourmindfulnessanddiscernmentcanoverwhelmthem.Ifthereareanyareaswhereyou’restilllosingout,youhavetotakestockofyoursensitivitiestofigureoutwhy.Otherwise,you’llkeeplosingout,forwhenthedefilementsreallywantsomething,theytramplealloveryourmindfulnessanddiscernmentintheirdeterminationtogetwhatthey’reafter:“That’swhatIwant.Idon’tcarewhatanyonesays.”Theyreallyarethatstubborn!Soit’snosmallmatter,figuringouthowtobringthemundercontrol.It’slikerunningintoanenemyorawildbeastrushingintodevourus.Whatarewegoingtodo?

Whenthedefilementsariserightbeforeyoureyes,youhavetobewary.Supposeyou’reperfectlyaware,andallofasuddentheyspringupandconfrontyou:Whatkindofmindfulnessanddiscernmentareyougoingtousetodisbandthem,torealizethat,“ThesearethehordesofMara,cometoburnandeatme.HowamIgoingtogetridofthem?”Inotherwords,howareyougoingtofindaskillfulwayofcontemplatingthemsoastodestroythemrightthenandthere?

Wehavetodothisregardlessofwhetherwe’rebeingconfrontedwithphysicalandmentalpainorphysicalandmentalpleasure.Actually,pleasureismoretreacherousthanpainbecauseit’shardtofathomandeasytofallfor.Asforpain,noonefallsforitbecauseit’ssouncomfortable.Sohowarewegoingtocontemplatesoastoletgoofboththepleasureandthepain?Thisistheproblemwe’refacedwithateverymoment.It’snotthecasethatwhenwepracticeweacceptonlythepleasureandstopwhenwerunintopain.That’snotthecaseatall.Wehavetolearnhowtoreadbothsides,toseethatthepainisinconstantandstressful,andthatthepleasureisinconstantand

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stressful,too.Wehavetopenetrateclearthroughthesethings.Otherwise,we’llbedeludedbythedeceitsofthecravingsthatwantpleasure,whetherit’sphysicalpleasureorwhatever.Oureveryactivity—sitting,standing,walking,lyingdown—isreallyforthesakeofpleasure,isn’tit?

Thisiswhytherearesomany,manywaysinwhichwe’redeludedwithpleasure.Whateverwedo,wedoforthesakeofpleasurewithoutrealizinghowdeeplywe’vemiredourselvesinsufferingandstress.Whenwecontemplateinconstancy,stress,andnot-selfness,wedon’tgetanywhereinourcontemplationbecausewehaven’tseenthroughpleasure.Westillthinkthatit’sagoodthing.Wehavetoprobeintothefactthatthere’snorealeasetophysicalormentalpleasure.It’sallstress.Whenyoucanseeitfromthisangle,that’swhenyou’llcometounderstandinconstancy.

Thenoncethemindisn’tfocusedonwantingpleasureallthetime,itsstressesandpainswilllighten.Itwillbeabletoseethemassomethingcommonandnormal,toseethatifyoutrytochangethepainstofindease,there’snoeasetobefound.Inthisway,youwon’tbeoverlyconcernedwithtryingtochangethepains,foryou’llseethatthere’snopleasureoreasetotheaggregates,thattheygivenothingbutstressandpain.AsintheBuddha’steachingsthatwechanteveryday:“Formisstressful,feeling,perception,thought-fabrications,andconsciousnessareallstressful.”Theproblemisthatwehaven’tinvestigatedintothetruthofourownform,feelings,perceptions,thought-fabrications,andconsciousness.Ourinsightisn’tyetpenetratingbecausewehaven’tlookedfromtheangleoftrueknowing.Andsowegetdeludedhereandlostthereinoursearchforpleasure,findingnothingbutpainandyetmistakingitforpleasure.Thisshowsthatwestillhaven’topenedourearsandeyes;westilldon’tknowthetruth.Oncewedoknowthetruth,though,themindwillbemoreinclinedtogrowstillandcalmthantogowanderingoff.Thereasonitgoeswanderingoffisbecauseit’slookingforpleasure,butonceitrealizesthere’snorealpleasuretobefoundinthatway,itsettlesdownandgrowsstill.

Allthecravingsthatprovokeandunsettlethemindcomedowntonothingbutthedesireforpleasure.Sowehavetocontemplatesoastoseethattheaggregateshavenopleasuretooffer,theythey’restressfulbytheirverynature.They’renotusorours.Takethemapartandhaveagoodlookatthem,startingwiththebody.Analyzethebodydowntoitselementssothatthemindwon’tkeeplatchingontoitas“me”or“mine.”Youhavetodothisoverandoveragainuntilyoureallyunderstand.

It’sthesameaswhenwechantthepassageforRecollectionwhileUsingtheRequisites—food,clothing,shelter,andmedicine—everyday.Wedothissoastogainrealunderstanding.Ifwedon’tdothiseveryday,weforgetandgetdeludedintolovingandworryingaboutthebodyas“mybody,”“myself.”Nomatterhowmuchwekeeplatchingontoitoverandoveragain,it’snoteasyforustorealizewhatwe’redoing,eventhoughwehavetheBuddha’steachingsavailable,explainingthesethingsineveryway.Orwemayhavecontemplatedtosomeextent,butwehaven’tseenthingsclearly.

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We’veseenonlyinavagueblurrywayandthenflittedoffobliviouswithouthavingprobedintoseeallthewaythrough.Thisisbecausethemindisn’tfirmlycentered.Itisn’tstill.Itkeepswanderingofftofindthingstothinkaboutandgetitselfallagitated.Thiswayitcan’treallygettoknowanythingatall.Allitknowsareafewlittleperceptions.Thisisthewayit’sbeenforwhoknowshowmanyyearsnow.It’sasifourvisionhasbeencloudedbyspotsthatwehaven’tyetremovedfromoureyes.

Thosewhoaren’tinterestedinexploring,whodon’tmakeanefforttogettothefacts,don’twonderaboutanythingatall.They’refreefromdoubt,allright,butit’sbecausetheirdoubtshavebeensmotheredbydelusion.Ifwestartexploringandcontemplating,we’llhavetowonderaboutthethingswedon’tyetknow:“What’sthis?Whatdoesitmean?HowshouldIdealwithit?”Thesearequestionsthatleadustoexplore.Ifwedon’texplore,it’sbecausewedon’thaveanyintelligence.Orwemaygainafewlittleinsights,butweletthempasssothatweneverexploredeeplyintothebasicprinciplesofthepractice.Whatlittlewedoknowdoesn’tgoanywhere,doesn’tpenetrateintotheNobleTruths,becauseourmindfulnessanddiscernmentrunoutofstrength.Ourpersistenceisn’tresilientenough,isn’tbraveenough.Wedon’tdarelookdeeplyinsideourselves.

Togobyourownestimatesofhowfarisenoughinthepracticeistolietoourselves.Itkeepsusfromgainingreleasefromsufferingandstress.Ifyouhappentocomeupwithafewinsights,don’tgobraggingaboutthem,orelseyou’llendupdeceivingyourselfincountlessways.Thosewhoreallyknow,evenwhentheyhaveattainedthevariousstagesofinsight,areheedfultokeeponexploring.Theydon’tgetstuckonthisstageorthat.Evenwhentheirinsightsarecorrecttheydon’tstoprightthereandstartbragging,forthat’sthewayofafool.

Intelligentpeople,eventhoughtheyseethingsclearly,alwayskeepaneyeoutfortheenemieslyinginwaitforthemonthedeeper,moresubtlelevelsahead.Theyhavetokeeppenetratingfurtherandfurtherin.Theyhavenosensethatthisorthatlevelisplentyenough—forhowcanitbeenough?Thedefilementsarestillburningaway,sohowcanyoubrag?Eventhoughyourknowledgemaybetrue,howcanyoubecomplacentwhenyourmindhasyettoestablishafoundationforitself?

Asyouinvestigatewithmindfulnessanddiscernment,complacencyisthemajorproblem.Youhavetobeuncomplacentinthepracticeifyouwanttokeepupwiththefactthatlifeisebbingaway,ebbingwitheverymoment.Andhowshouldyoulivesothatyoucanbesaidtobeuncomplacent?Thisisanextremelyimportantquestion,forifyou’renotalivetoit,thennomatterhowmanydaysormonthsyoupracticemeditationorrestraintofthesenses,it’ssimplyatemporaryexercise.Whenyou’redone,yougetbacktoyoursameoldturmoilasbefore.

Andwatchoutforyourmouth.You’llhavetroublenotbragging,forthedefilementswillprovokeyouintospeaking.Theywanttospeak,theywanttobrag,theywon’tletyoustaysilent.

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Ifyouforceyourselfinthepracticewithoutunderstandingitstrueaims,youendupdeceivingyourselfandgoaroundtellingpeople,“Ipracticedinsilenceforsomanydays,somanymonths.”Thisisdeceivingyourselfandothersaswell.Thetruthofthematteristhatyou’restillaslavetostupidity,obeyingthemanylevelsofdefilementandcravingwithinyourselfwithoutrealizingthefact.Ifsomeonepraisesyou,youreallyprickupyourears,wagyourtailand,insteadofexplainingtheharmofthedefilementsandcravingyouwereabletofindwithinyourself,yousimplywanttobrag.

SothepracticeoftheDhammaisn’tsomethingthatyoucanjustmuddleyourwaythrough.It’ssomethingyouhavetodowithyourintelligencefullyalert—forwhenyoucontemplateinacircumspectway,you’llseethatthere’snothingworthgettingengrossedin,thateverything—bothinsideandout—isnothingbutanillusion.It’slikebeingadrift,aloneinthemiddleoftheoceanwithnoislandorshoreinsight.Canyouaffordjusttositbackandrelax,tomakeatemporaryeffortandthenbragaboutit?Ofcoursenot!Asyourinvestigationpenetratesinwardlytoevermoresubtlelevelsofthemind,you’llhavetobecomemoreandmorecalmandreserved,inthesamewaythatpeoplebecomemoreandmorecircumspectastheygrowfromchildrentoteenagersandintoadults.Yourmindfulnessanddiscernmenthavetokeepgrowingmoreandmorematureinordertounderstandtherightandwrong,thetrueandfalse,inwhateverarises:That’swhatwillenableyoutoletgoandgainrelease.Andthat’swhatwillmakeyourlifeinthetruepracticeoftheDhammagosmoothly.Otherwise,you’llfoolyourselfintoboastingofhowmanyyearsyoupracticedmeditationandwilleventuallyfindyourselfworseoffthanbefore,withdefilementflaringupinabigway.Ifthisisthewayyougo,you’llenduptumblingheadoverheelsintofire—forwhenyouraiseyourheadinpride,yourunintotheflamesalreadyburningwithinyourself.

Topracticemeanstousethefireofmindfulnessanddiscernmentasacounter-firetoputouttheblazeofthedefilements,becausetheheartandmindareaflamewithdefilement,andwhenweusethefireofmindfulnessanddiscernmenttoputoutthefireofdefilement,themindcancooldown.Dothisbybeingincreasinglyhonestwithyourself,withoutleavinganopeningfordefilementandcravingtoinsinuatetheirwayintocontrol.Youhavetobealert.Circumspect.Wisetothem.Don’tfallforthem!Ifyoufallforwhateverrationaletheycomeupwith,itmeansthatyourmindfulnessanddiscernmentarestillweak.Theyleadyouawaybythenose,burningyouwiththeirfirerightbeforeyourveryeyes,andyetyou’restillabletoopenyourmouthtobrag!

Soturnaroundandtakestockofeverythingwithinyourself.Takestockofeveryaspect,becauserightandwrong,trueandfalse,areallwithinyou.Youcan’tgofindingthemoutside.Thedamagingthingspeoplesayaboutyouarenothingcomparedtothedamagecausedinsideyouwhendefilementburnsyou,whenyourfeelingof“me”and“mine”raisesitshead.

Ifyoudon’thonestlycometoyoursenses,there’snowayyourpracticeoftheDhammacangainyoureleasefromthegreatmassofsufferingandstress.Youmaybe

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abletogainalittleknowledgeandletgoofafewthings,buttherootsoftheproblemwillstilllieburieddeepdown.Soyouhavetodigthemout.Youcan’trelaxafterlittleboutsofemptinessandequanimity.Thatwon’taccomplishanything.Thedefilementsandmentaleffluentsliedeepinthepersonality,soyouhavetousemindfulnessanddiscernmenttopenetratedeepdowntomakeapreciseandthoroughexamination.Onlythenwillyougetresults.Otherwise,ifyoustayonlyonthesurfacelevel,youcanpracticeuntilyourbodyliesrottinginitscoffinbutyouwon’thavechangedanyofyourbasichabits.

Thosewhoarescrupulousbynature,whoknowhowtocontemplatetheirownflaws,willkeeponthealertforanysignsofpridewithinthemselves.They’lltrytocontrolanddestroyconceitoneverysideandwon’tallowittoswell.Themethodsweneedtouseinthepracticeforexamininganddestroyingthegermswithinthemindaren’teasytomaster.Forthosewhodon’tcontemplatethemselvesthoroughly,thepracticemayactuallyonlyincreasetheirpride,theirbragging,theirdesiretogoteachingothers.Butifweturnwithinanddiscernthedeceitsandconceitsofself,aprofoundfeelingofdisenchantmentanddismayarises,causingustopityourselvesforourownstupidity,fortheamounttowhichwe’vedeludedourselvesallalong,andforhowmucheffortwe‘llstillneedtoputintothepractice.

Sohowevergreatthepainandanguish,howevermanytearsbatheyourcheeks,persevere!Thepracticeisn’tsimplyamatteroflookingformentalandphysicalpleasure.“Lettearsbathemycheeks,butI’llkeeponwithmystrivingattheholylifeaslongasIlive!”That’sthewayithastobe!Don’tquitatthefirstsmalldifficultywiththethought,“It’sawasteoftime.I’ddobettertofollowmycravingsanddefilements.”Youcan’tthinklikethat!Youhavetotaketheexactoppositestance:“Whentheytemptmetograbthis,takealotofthat—Iwon’t!Howeverfantastictheobjectmaybe,Iwon’ttakethebait.”Makeafirmdeclaration!Thisistheonlywaytogetresults.Otherwise,you’llneverworkyourselffree,forthedefilementshaveallsortsoftricksuptheirsleeves.Ifyougetwisetoonetrick,theysimplychangetoanother,andthenanother.

Ifwe’renotobservanttoseehowmuchwe’vebeendeceivedbythedefilementsinallsortsofways,wewon’tcometoknowthetruthwithinourselves.Otherpeoplemayfoolusnowandthen,butthedefilementsfoolusallofthetime.Wefallforthemandfollowthemhook,line,andsinker.OurtrustintheLordBuddhaisnothingcomparedtoourtrustinthem.We’redisciplesofthedemonsofcraving,lettingthemleaduseverdeeperintotheirjungle.

Ifwedon’tcontemplatetoseethisforourselves,we’relostinthatjunglecharnelgroundwherethedemonskeeproastingustomakeussquirmwithdesiresandeveryformofdistress.Eventhoughyouhavecometostayinaplacewithfewdisturbances,thesedemonsstillmanagetotemptanddrawyouaway.Justnoticehowthesalivaflowswhenyoucomeacrossanythingdelicious!Soyouhavetodecidetobeeitherawarriororaloser.Thepracticerequiresthatyoudobattlewithdefilementsandcravings.Alwaysbe

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onyourguard,whatevertheapproachtheytaketoseduceanddeceiveyou.Otherpeoplecan’tcomeintoleadyouaway,butthesedemonsofyourowndefilementscanbecauseyou’rewillingtotrustthem,tobetheirslave.Youhavetocontemplateyourselfcarefullysothatyou’renolongerenslavedtothemandcanreachtotalfreedomwithinyourself.Makeanefforttodevelopyourmindfulnessanddiscernmentsoastogainclearinsightandthenletgountilsufferingandstressdisbandineveryway!

Stop,Look,&LetGoJuly28,1965

Wediscussthepracticeforthesakeofremindingourselvestokeepgettingbetterandbetterresults.Otherwise,ifwedon’tdiscussthesematters,wetendtoweakeninthefaceofthoughtfabrications,aswe’resoaccustomedtodoing.Trainingthemindtobequietandstillissomethingthatrequiresalotofcircumspection,becausethemindissounrulyandcontrarybyitsbasicnature.Itwon’teasilystayunderthesupervisionofmindfulnessanddiscernment.Thisiswhywehavetodeveloptheknowledgethatwillkeepitundercontrolinanappropriateway.

Togetthemindtostayunderthecontrolofmindfulnessanddiscernment,wehavetostopandwatchit,stopandknowit.Thewaysitgetsfashioned,thewaysitcanbesensedinandofitself:thesethingsaren’teasytoknow,becauseitlikestotravelaroundtoknowotherthingsinlinewithwhateveritsthoughtsmayfabricate.Ifwewanttosenseitinandofitself,wehavetosubjectittoalotoftraining.Tobeabletosuperviseitortohaveitstaymoreandmoreunderthecontrolofmindfulnessanddiscernment:allofthistakestime.

Anditrequiresthatyouuseyourpowersofobservationandevaluation.Ifyoudon’tkeeponobservingandevaluatingaspartofyourpractice,themindwillslipoffquicklyandeasilytotravelalongwithitspreoccupations.Thewayitkeepstravelingbringsyounothingbutsufferingandstress.Youdon’tgainanythinggoodoutofitatall.Themindsimplygoesoutlookingforallkindsoftrouble.Regardlessofwhetheryoulikethingsordislikethem,yougraspontothemandturnthemintosuffering.Theeyes,ears,andsofortharethebridgesoutwhichthemindgoestravelingthemomentyouseesightsorhearsounds.Howcanyouexercisecareandrestraintoverthesensorydoorssothattheylieunderthepowerofyourmindfulness?Thisissomethingyouhavetowatchandobserve,toseetheresultsthatcomefromlookingandlisteninginamindfulway.Ifyoudon’tuseyourpowersofobservationandevaluation,youtendtolatchontothesensationsofwhatyou’veseenorheard.Thenyoulabelthem,fabricatethingsoutofthem,andkeeponlatchingontothingseverystepofthewayuntilyouhavethemindallinaturmoilthroughthepowerofitslovesandhatreds.

Observethesensationsthatariseateachofthesensedoorstoseethatthey’rejust

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sensationshappening,pureandsimple.It’snotthecasethatwe’resensingthesethings.Forinstance,theeyeseesforms.It’snotusthat’sseeingthem.There’ssimplytheseeingofformsbymeansofeye-consciousness,pureandsimple.Atthatpoint,there’snotyetanylabelingofthesightasgoodorbad.There’snotyetanythoughtfabricationfollowingonthesensationofcontact.Wesimplywatchthesimplesensationandthenstoprightthere,toseethecharacteristicsofthesensationasitpassesawayorasit’sreplacedbyanewsensation.Wekeepwatchingthepassingawayofsensations,keepwatchinguntilweseethatthisissimplythenatureoftheeyesandears:toregistersensations.Thatwaywedon’tlatchontothemtothepointwherewegiverisetosufferingandstressthewayweusedto.

Ifwedon’twatchcarefullytoseethisnaturalarisingandpassingaway,wetendtomixeverythingup.Forinstance,whentheeyesees,weassumethatwesee.Thethingsweseeeitherpleaseusordon’t,theygivepleasureorpain,andwelatchontothemtothepointwheretheydefilethemind.Ifyou’renotcarefulandobservant,everythingcominginthroughthesensedoorsdevelopsintomentalfabricationandhasanaffectonthemind.Thisgivesrisetosuffering,asyou’renotawareofhowthesethingsarise,stay,andpassawayeverytimetheeyeseessights,theearhearssounds,andsoforth,underthepowerofyourattachments.

Howcanwebegintounravelourselvesfromthesethingssothatwedon’tstayattached?Howshouldwebemindfulinourlookingandlistening?Wehavetokeepobservingthemindtoseethat,whenthere’smindfulnessatthemomentofseeingasight,themindcanstayneutral.Itdoesn’thavetobepleasedordispleased.Ifwe’remindfulwhentheearhearssounds,wecanmakesurethatthemindisn’tpleasedordispleasedwiththesounds.Thesameholdstruewithsmells,tastes,tactilesensations,andideas.Wehavetofocusonthemind,whichisthefactorincharge,thestempoint.Ifweexerciserestraintoverthemind,thenthat,inandofitself,keepsallthesensedoorsrestrained.Theeyewillberestrainedinseeingsights:involvementinseeingwillgetshorter.Whentheearhearssounds,themindcanstayneutralasitfocusesonbeingalerttothearisingandpassingawayofsoundsoronthesensationofsoundasitconstantlycomesandgoes.Thisalldependsonwhichapproachhelpsyoustayobservantofsensorycontact.Otherwise,ifyoudon’tdeveloptheseapproaches,everythinggetsthrownintoconfusion.Themindhasnothingbutattachmentsandfeelingsofself,givingrisetoallsortsofsufferingsimplyfromitslackofrestraint.Thisissomethingwe’veallexperienced.

Thevirtueofrestrainingthesenses(indrīya-saṁvara-sīla)isaveryrefinedlevelofvirtue—andaveryusefulone,too.Ifyoudevelopthislevelofvirtue,theotherlevelsbecomemoreandmorepure.Ifyoudon’texerciserestraintovertheeyes,ears,nose,etc.,thenyourfive,eight,ortenpreceptscan’tstayfirm.They’resuretobecomeeasilysoiled.Iftheeye,whichisthebridge,isn’trestrained,thenitfocusesitsattentionoutside.Andwhenthishappens,oversteppingyourpreceptsbecomestheeasiestthing

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intheworld.Ifyouallowthemindtogetaccustomedtorunningoutafteroutsidepreoccupations,everythinggetsthrownintoaturmoil.Theturmoilstartsthereinthemind,andthenitspreadsouttoyourwordsanddeeds,sothatyouspeakandactinwrongways.

Ifwetrytoobservethepreceptswithoutrestrainingthesenses,ourpreceptscan’tbecomepure.Thisisbecausewearen’tcarefulabouthowwelookandlisten,sowearen’tabletoseehowdesire,craving,anddefilementariseatthemomenttheeyeseessightsortheearhearssounds.Thislackofrestraintiswhatputsholesinourprecepts.Wecreateissuesoutside,andthissoilsourwordsanddeeds.Forthisreason,thevirtueofrestrainingthesensesisalevelofvirtuethatclosesofftheleaksinthemind.Ifyoudevelopthislevelofvirtue,yourwordsanddeedswillbebeautifulandadmirable—justlikemonkswhoarestrictintheirrestraintofthesenses,whodon’tgazefaraway,whodon’tlookatthingsthatareenemiestothemind,whoaren’taddictedtotheflavorsofcontactbymeansoftheeye,ear,nose,tongue,body,andmind,whoareobservanttoseethepassingawayofphysicalandmentalphenomenasothattheirmindsaren’tthrownintoaturmoilbecauseoftheirlikesanddislikes.

Forthemostpart,wearen’tinterestedinexercisingrestraintandsowefallvictimtosensualpleasures.Weletourselvesgetpleasedanddispleasedwithsights,sounds,smells,tastes,andtactilesensations;andsothemindgetsdefiledasitdeludedlyfallsforthesavorofthesethings.Nomatterhowdeludedweget,wedon’trealizewhat’shappeningbecausethesavorofthesepleasuresmakesuskeeponwantingmore.Ourdiscernmenthasn’tyetseenthedrawbacksofthesethings.Toletgoofanything,youfirsthavetoseeitsdrawbacks.Ifyousimplytellyourselftoletgo,letgo,letgo,youcan’treallyletgo.Youhavetoseethedrawbacksofthethingsyou’reholdingonto,andthenyou’llletgoautomatically—aswhenyougrabholdoffireandrealizehowhotitis,you’llautomaticallyletgoandneverdaretouchitagain.Wehaven’tyetrealizedtheheatofsensualpassions,whichiswhywestilllikethemsomuch.Eventhougheveryattachmentisstressfulbyitsverynature,weseeitasgood.Nomatterwhatcomesourway,wekeeplatchingon.Thishasbecomeoursecondnature.We’renotawarethatwe’regrabbingholdoffireandsowekeepwantingmoreofit.Thisiswhythemindneverweariesofitsclingingattachments.

Whenwecan’tseethedrawbacksofsensualpassions,there’snowaywecanseethedrawbacksofmoresubtlethingsthatliedeeperstill,likeoursenseofself.We’restillluredbyexternalbaitsbywayoftheeyeandear,andyetwe’renotawareofwhat’shappening.Thesethingsarelikesugarcoatingapillofpoison,andsowestillfindthemdelicious.Weswallowthepoisonsothatitnourishescravingsanddefilementsthataresopainfulandsearing,andyetwedon’tseethemaspainful.We’restillrelishingthesugar.Wewantmore.Thisisbecausethemindhasnevergrownwearyofsensuality,hasn’tdevelopedanysenseofrenunciation,anydesiretobefreefromsensuality.Itstilllikestoliesoakinginsensuality.Ifitgainssensualpleasure,it’ssatisfied.Ifitdoesn’t,itgets

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angryandresentful.Eventheseexternalluresstilldeludeus.Ifwegetwhatwewant,we’rehappy.Ifwe

don’t,we’rethrownintoaturmoil.Ifwedon’tgetenoughoftheselures,wegoaroundcomplainingthatotherpeopledon’tsympathizewithus,don’tcareaboutus.Wekeeponwantingtogetthesethings,withnosenseofenough—likewormsthatfeelsuchrelishforfoulandsmellythingsandhavenosenseofdisgust.Thesavorofsensualpassionexcitestheheartsofallbeingssothattheywantmore.Thenobleonesfeeldisgustforit.Theydon’twanttogonearit.Butordinarybeingswanttogorightforitandgobbleuptheirfill.TheBuddhacomparedpeoplelikethistowormsthatrelishfilth,ortoasnakethat’sfallenintoacesspool,socoveredwithexcrementthatyoucan’tfindanyparttograbholdoftogetitoutwithoutsoilingyourself.TheBuddhalikedtomakecomparisonslikethissothatwe’llcometooursenses.

TheBuddhahadawholelonglistofcomparisonsforthedrawbacksofsensualpleasures.Ifyouwanttoknowthem,golookinagoodanthologyfromthesuttas.SomeoftheBuddha’steachingsareattractiveandappealing,butothersarereallycastigating.Wemeditatorsshouldtakeaninterestinreadinghisteachingsandreflectingonthem,sothatwedon’tmisunderstandthings.ThetypeofDhammathatpokesatoursorepointsissomethingthatgoesagainstthegrainwithallofus.Thisisbecausewedon’tlikecriticism.Wedon’tlikebeingreprimanded.Wewantnothingbutpraiseandadmiration,tothepointwhereweswellupwithair.Butpeoplewithrealmindfulnessanddiscernmentdon’twantanyofthat.Theywanttohearhelpfulcriticism,helpfulreprimands.Thisiswhatitmeanstohavediscernmentandintelligence.Youknowhowtotakecriticisminanintelligentway.

WhenyoureadtheBuddha’steachings,youshouldreflectonthem.TheBuddhacastigateshisdisciplesmorethanhepraisesthem.Isourattitudeinlinewithhis?Weliketohearpraise.Ifpeoplecriticizeus,wegetangryandaccusethemofhavingbadmotives.Thisisreallystupidandsad.Wegetteachingsthataremeanttohelpusbutwedon’tusethemtoreflectonourselves.Instead,wecriticizethecriticismasbeingtoonegative,tooharsh.Asaresult,wedon’tgetanyuseoutofwell-meaningcriticisms.Asforpeoplewithmindfulnessanddiscernment,theyfeeljusttheotherwayaround.Theyrealizethattheybenefitfromtheirteachers’criticismsmorethanfromanythingelse.

Childrenhavenoappreciationfortheteacherswhohavebeenstrictwiththembecausetheyhatestricttreatment.Butastheybecomemoreintelligentandmature,theybegintorealizethatstricttreatmentcanbeanexcellentwayofbuildingcharacter,ofmakingthemcometotheirsenses.Theoldsaying,“Ifyouloveyouroxyoucan’tletitroamwild;ifyouloveyourchildyouhavetospankit,”remindsusnottocatertoourchildren’swhims,orelsethey’llbecomecarelessandirresponsible.Ifwe’restrictwiththemandscoldthemwhentheydowrong,they’lldevelopagreaterandgreatersenseofresponsibility.

Thisiswhypeoplewhoareintelligentanddiscerningprefercriticismtopraise.

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Stupidpeoplepreferpraisetocriticism.Assoonasyoucriticizethem,theygetsoangry.Theydon’trealizethegreatvalueofcriticism.Supposesomeonecriticizesuswhenwedowrong:thewrongwe’redoingisunskillfulandcausessuffering.Ifwe’rewarnedagainstdoingsomethingunskillful,that’sgreatlytoourbenefit.It’sasifthatpersonhaspulledusoutofsuffering,outofafire,outofhell.

Butstupidpeoplewillattackthepersonwhogivesthemthewell-intentionedwarning.Iftheywereintelligent,they’dhavetothankthepersonwhogavethemthewarning,forthatpersonhashelpedthemcometotheirsenses.They’dhavetotakethatwarningtohearttothepointwheretheycouldn’tforgetit.Ifyoudon’tfeelthiswayaboutcriticism,you’llneverbeabletooutgrowyouroldhabits.You’llhavetostickstubbornlytoyouroldways,moreconcernedwithwinningoutoverothersthanwithtamingyourownrebelliousness.Ifyou’rethesortofpersonwhocan’ttameyourownrebelliousness,thenthemoreyou’retaught,themoreyougooutofcontrol—andthemoreyousimplyendupburningyourself.Youtakevaluableteachingsandusethemtoharmyourself.Thisiswhywehavetolistenwelltocriticism,sothatwecangetthemostbenefitfromit.

Thinkofhowharmfuldefilement,craving,andattachmentcanbe!We’resofullofoursenseofself.Whatcanwedotoweakenit?Wehavetofocusonourownmindsinawaythatgivesresults,thatdoesn’tdefileit,thatdoesn’tstiritupintoaturmoil.Wehavetouseourownintelligence—ourownmindfulnessanddiscernment—tokeeplookinginwardatalltimes.Nooneelsecandoourlookingforus.We’retheoneswhohavetoknowourselvesinanall-aroundway.

Thispracticeofriddingourselvesofdefilements:thinkofitasdiggingintoatalltermites’nesttogetataviciousanimal—likeasnake—hidinginside.Youhavetousethesharpestpossiblepicksandshovelstoreachthesnake.Inthesameway,oursenseofselfliesdeep.Wehavetousemindfulnessanddiscernment,whicharelikethesharpestpicksandshovels,topenetrateintoit.Whereverthere’sasenseofself,trydiggingonintocatchit.Turnitoverandlookatitsface,toseewhereexactlyit’syourself.Tryexaminingyourbody,orfeelings,perceptions,thoughtfabrications,andconsciousness—allthethingsyou’resoattachedtothatyou’renotwillingtoletthemgo.Howcanyouexaminethemsothatyou’llknowthem?Onlythroughseeingtheinconstancyofforms,feelings,perceptions,thoughtfabrications,andconsciousness.Ifyoudon’tknowinthisway,there’snowayyoucanletgoofthesethings,foryou’llkeeponseeingtheminthewrongway,thinkingthatthey’reconstant,easeful,andself.

Thisisanimportantpoint.Don’tpassoveritcasually.Theaffairsofinconstancy,stress,andnot-selfnessaredeepandrefined.Aswestartfromtheouterlevelsandworkintotheinnerlevels,wehavetocontemplateinawaythatgrowscontinuallydeeperanddeeper,moreandmorerefined.Don’tgetbywithknowinginconstancy,stress,andnot-selfnessonlyonasuperficiallevel,forthat’llhavenoimpactontherootsofyourdelusionandfoolishness.Observetoseewhichwaysofcontemplatinggetresultsin

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producingknowledgeofinconstancy,stress,andnot-selfnesswithgenuinemindfulnessanddiscernment.Ifyoureallyknowwithmindfulnessanddiscernment,themindhastodevelopasenseofsaṁvega,ofdismayanddispassionfortheinconstancy,stressfulness,andnot-selfnessofphysicalandmentalphenomena,ofthefiveaggregates—inotherwords,ofourbodyandmind.It’llthenunravelitsattachments.Butifourknowledgeisn’tyettrue,we’llkeeponholdingonblindly,tryingtomakethesethingsconstant,easeful,andself.

Iaskthatallofyoucontemplatesoyoucancometoreallyknowandclearlyseethesemattersforwhattheyare.Thewholereasonwe’retryingtoquietourmindsorpracticemeditationisnothingotherthanthis:toseetheinconstancy,stress,andnot-selfnessoftheaggregates,theproperties,thesensemedia.We’renotpracticingsimplyfortheeaseandpleasurethatcomewhenthemindisstill.Wehavetoobserveandevaluatethingssoastoseethemclearlyinawaythatallowsustoletthemgo.Themindwillthenbeemptyofanysenseofself.Evenifyoucanexperiencethisemptinessonlymomentarily,it’sstillveryworthwhile.Keepyourawarenessofthatexperienceinmindascapitalforcontinuedstrengthinthepractice—betterthanwanderingofftobeawareofotherthings.

Whenwekeepontrainingtheminddayafterday,aswe’redoinghere,wefindthatwhenwegotosleepandthenwakeupinthemorning,ourawarenesshasbecomecontinuous—moreandmorecontinuous,tothepointwheretheminddoesn’tgowanderingoffthewayitusedto.Itstaysmoreandmorewiththebodyinthepresent.Whateverarises,wecaninvestigateittoseeifanypartofitisconstantorstable.Regardlessofwhetherit’saphysicalphenomenonoramentalphenomenon:isthereanypartofitthat’sconstantorstable?Whenweseethatthere’snothingconstantorstabletothesethings,thattheykeeponchangingrelentlessly,we’llrealizethatthisinconstancyisinherentlystressfulinandofitself—andthatwithinthisinconstancythat’sinherentlystressful,there’snoselfanywhereatall.

Youhavetoinvestigatetoseethingsclearlyinthisway.It’snotthecasethatinconstancyisonething,stressanother,andnot-selfstillanother.That’snotthecaseatall.Youhavetoinvestigatetoseeclearlythatthey’reallaspectsofthesamething.Ifyoudon’tseeclearlyinthiswaywithyourownmindfulnessanddiscernment,yourknowledgeisn’ttrue.Eventhoughyoumaybeabletoexplainthingscorrectly,themindstilldoesn’tknow.Itkeepsitseyesclosedandstaysinthedark.Whenyourknowledgeistrue,therehastobeasenseofdispassion,oflettinggo.Themindwillbeabletoabandonitsattachments.

Thenwatchthemindatthatmoment.You’llseethatit’sempty.Lookatyourmindrightnow.Whenit’satastateofnormalcy,freefromany

turmoil,it’semptyononelevel.Whenyouturntoobservethemindatastateofnormalcy,whenit’snotlatchingontoanything,it’sfreefromanysenseofself.There’ssimplyawareness,pureandsimple,withoutanylabelsof“me”or“mine.”Noticehow

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themindisemptyrightnowbecauseitdoesn’thaveanyattachmentsfor“me”or“mine.”

Ifyoudon’tunderstandthispoint,youwon’tbeabletofindthedeeperlevelsofemptiness—oryoumaygoandmakeitemptyinotherways,allofwhichareoffthemark.Theemptinesswe’relookingforcomesfromlettingthingsgothroughseeingtheirinconstancy,stressfulness,andnot-selfness.Andthenyouhavetokeephammeringawayatthispoint,overandoveragain.There’snoneedtopayattentiontoanyothermatters,forthemorethingsyoutakeon,themorethemindisthrownintoaturmoil.Focusononematter,onething,andkeepobservingituntilit’scleartothemind.Themomentit’scleariswhenthemindwillbeabletoloosenitsgrip.It’llbeabletoletgo.Tobeempty.Evenjustthisisenoughforextinguishingthesufferingandstressofyourday-to-daylife.Youdon’thavetogoreadingorstudyingalotofthings.Simplystudythemindfromthisangle—itsarising,remaining,andpassingaway.Observethisuntilit’sclear,andthemindwillbecomefirmlycenteredinthisawareness.Whenit’saware,itletsgo.It’llthenbeempty.

Sothisallboilsdowntoonepoint:Trytobeintentonobservingandevaluatingthemindcarefully,anditwillbecomeemptyintheeasiestpossibleway.Ihopethatthissimplepointwillhelpyouseethetruthswithinyourownmind,andthatyou’llreapbenefitsfullycorrectwitheachandeverymoment.

AllThingsAreUnworthyofAttachmentNovember21,1970

Today’sourdaytodiscussthepractice.It’sverybeneficialthatwehavepracticedtheDhammabycontemplatingourselves

stepbystepandhave—tosomeextent—cometoknowthetruth.Thisisbecauseeachpersonhastofindthetruthwithin:thetruthsofstress,itscause,andthepathleadingtoitsdisbanding.Ifwedon’tknowthesethings,wefallintothesamesufferingsastherestoftheworld.WemayhavecometoliveinaDhammacenter,yetifwedon’tknowthesetruthswedon’tbenefitfromstayinghere.Theonlywaywedifferfromlivingathomeisthatwe’reobservingtheprecepts.Ifwedon’twanttobedeludedinourpractice,thesetruthsarethingswehavetoknow.Otherwise,wegetdeludedintolookingforourfuninthestressesandsufferingsofferedbytheworld.

Ourpracticeistocontemplateuntilweunderstandstressanditscause,inotherwords,thedefilementsthathavepowerandauthorityintheheartandmind.It’sonlybecausewehavethispracticethatwecandisbandthesedefilements,thatwecandisbandstresseverydayandatalltimes.Thisissomethingreallymarvelous.Thosewhodon’tpracticedon’thaveaclue,eventhoughtheyliveenvelopedbydefilementsandstress.Theysimplygetledaroundbythenoseintomoreandmoresuffering,and

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yetnoneofthemrealizewhat’sgoingon.Ifwedon’tmakecontactwiththeDhamma,ifwedon’tpractice,wegothroughbirthanddeathsimplytocreatekammawithoneanotherandtokeepwhirlingaroundinsufferingandstress.

Wehavetocontemplateuntilwereallyseestress:That’swhenwe’llbecomeuncomplacentandtrytodisbanditortogainreleasefromit.Thepracticeisthusamatterofstrugglingtogainvictoryoverstressandsufferingwithbetterandbetterresultseachtime.Whatevermistakeswemakeinwhateverway,wehavetotrynottomakethemagain.Andwehavetocontemplatetheharmandsufferingcausedbythemoresubtledefilements,cravings,andattachmentswithinus.Thisiswhywehavetoprobeintothedeeper,moreprofoundpartsoftheheart—forifwestayonlyonthesuperficiallevelsofemptinessinthemind,wewon’tgainanyprofoundknowledgeatall.

Sowetrainthemindtobemindfulandfirmlycentered,andtofixitsfocusonlookingwithin,knowingwithin.Don’tletitgetdistractedoutside.Whenitfocuseswithin,itwillcometoknowthetruth:thetruthofstressandofthecausesofstress—defilement,craving,andattachment—astheyarise.Itwillseewhatthey’relikeandhowtoprobeinwardtodisbandthem

Whenallissaidanddone,thepracticecomesdowntooneissue,becauseitfocusesexclusivelyononething:stresstogetherwithitscause.Thisisthecentralissueinhumanlife—evenanimalsareinthesamepredicament—butourignorancedeludesusintolatchingontoallkindsofthings.Thisisbecauseofourmisunderstandingsorwrongviews.IfwegainRightView,weseethingscorrectly.Wheneverweseestress,weseeitstruth.Whenweseethecauseofstress,weseeitstruth.Webothknowandseebecausewe’vefocusedonit.Ifyoudon’tfocusonstress,youwon’tknowit;butassoonasyoufocusonit,youwill.It’sbecausethemindhasn’tfocusedherethatitwandersoutoblivious,chasingafteritspreoccupations.

Whenwetrytofocusitdown,itstrugglesandresistsbecauseit’susedtowandering.Butifwekeepfocusingitagainandagain,moreandmorefrequentlyuntilwegetasenseofhowtobringitundercontrol,thenthetaskultimatelybecomeseasierbecausethemindnolongerstrugglestochaseafteritspreoccupationsasitdidbefore.Nomatterhowmuchitresistswhenwestarttrainingit,eventuallywe’resuretobringitunderourcontrol,gettingittosettledownandbestill.Ifitdoesn’tsettledown,youhavetocontemplateit.Youhavetoshowitthatyoumeanbusiness.Thisisbecausedefilementandcravingareverystrong.Youcan’tbeweakwhendealingwiththem.Youhavetobebrave,tohaveafight-to-the-deathattitude,andtokeepsustainingyourefforts.Ifyou’reconcernedonlywithfindingcomfortandpleasure,thedaywillnevercomewhenyou‘llgainrelease.You’llhavetocontinuestayingundertheirpower.

Theirpowerenvelopseverythinginourcharacter,makingitverydifficultforustofindoutthetruthaboutourselves.Whatwedoknowisjustasmattering,andsoweplaytruant,abandoningthetask,andendupseeingthatthepracticeoftheDhamma

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isn’treallyimportant.Thuswedon’tbothertobestrictwithourselves,andinsteadinvolveourselvesinallkindsofthings,forthat’sthepaththedefilementskeeppointingouttous.Wegropealongweakly,makingitharderandhardertoseestressclearlybecausewekeepgivingintothedefilementsandtakingtheirbait.Whentheycomplainabouttheslightestdiscomfort,wequicklypandertothemandtakethebaitagain.It’sbecausewe’resoaddictedtothebaitthatwedon’tappreciateeitherthepowerofcraving—asitwandersoutaftersights,sounds,smells,tastes,etc.—ortheharmitcausesinmakingusscatteredandrestless,unabletostaystillandcontemplateourselves.It’salwaysfindingthingsforustodo,tothinkabout,makingourselvessuffer,andyetweremainblindtothefact.

Nowthatwe’vecometopracticetheDhamma,webegintohaveasenseofwhat’sgoingon.Forthisreason,whoeverpracticeswithoutbeingcomplacentwillfindthatdefilementandstresswillhavetogrowlighterandlighter,stepbystep.Theareaswhereweusedtobedefeated,wenowcomeoutvictorious.Whereweusedtobeburnedbythedefilements,wenowhavethemindfulnessanddiscernmenttoburntheminstead.OnlywhenwestopgropingaroundandreallycometooursenseswillwerealizethebenefitsoftheDhamma,theimportanceofthepractice.Thenthereisnowaythatwecanabandonthepractice,forsomethinginsideuskeepsforcingustostaywithit.We’veseenthatifwedon’tpracticetodisbanddefilementandstress,thestressofthedefilementswillkeeppilingup.Thisiswhywehavetostaywiththepracticetoourlastbreath.

Youhavetobefirminnotlettingyourselfbeweakandeasilyledastray.Thosewhoaremindfulanddiscerningwillnaturallyactitthisway;thosewhoaren’twillkeeponfollowingtheirdefilements,endingupbackwheretheywerewhentheyhadn’tyetstartedpracticingtogainreleasefromstress.Theymaykeeponpracticing,butit’shardtotellwhatthey’repracticingfor—mostlyformorestress.Thisshowsthatthey’restillgropingaround—andwhentheygropearoundinthisway,theystartcriticizingthepracticeasuselessandbad.

Whenapersonsubmitsreadilytodefilementandcraving,there’snowayshecanpractice,forifyou’regoingtopractice,therearealotofthingsyouhavetostrugglewithandendure.It’slikepaddlingaboatagainstthestream—youhavetousestrengthifyouwanttomakeanyheadway.It’snoteasytogoagainstthestreamofthedefilements,becausetheyarealwaysreadytopullyoudowntoalowerlevel.Ifyouaren’tmindfulanddiscerning,ifyoudon’tusetheLordBuddha’sDhammatoexamineyourself,yourstrengthwillfailyou,forifyouhaveonlyalittlemindfulnessanddiscernmentinthefaceofalotofdefilements,they’llmakeyouvacillate.Andifyou’relivingwithsweet-talkingsycophants,you’llgoevenfurtheroffthepath,involvedwithallsortsofthingsandoblivioustothepractice.

TopracticetheDhamma,then,istogoagainsttheflow,togoupstreamagainstsufferingandstress,becausesufferingandstressarethemainproblems.Ifyoudon’t

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reallycontemplatestress,yourpracticewillgonowhere.Stressiswhereyoustart,andthenyoutrytotraceoutitsrootcause.Youhavetouseyourdiscernmenttotrackdownexactlywherestressoriginates,forstressisaresult.Onceyouseetheresult,youhavetotrackdownthecause.Thosewhoaremindfulanddiscerningarenevercomplacent.Wheneverstressarisesthey’resuretosearchoutitscausessothattheycaneliminatethem.Thissortofinvestigationcanproceedonmanylevels,fromthecoarsetotherefined,andrequiresthatyouseekadvicesothatyoudon’tstumble.Otherwise,youmaythinkyoucanfigureitalloutinyourhead—whichwon’tworkatall!

ThebasicDhammaprinciplesthattheLordBuddhaproclaimedforustouseinourcontemplationaremany,butthere’snoneedtolearnthemall.Justfocusingonsomeofthemoreimportantones,suchasthefiveaggregatesornameandform,willbeveryuseful.Butyouneedtokeepmakingathorough,all-roundexamination,notjustanoccasionalprobe,sothatafeelingofdispassionanddisengagementarisesandloosensthegripofdesire.Usemindfulnesstokeepconstantandclosesupervisionoverthesenses,andthatmindfulnesswillcometobemorepresentthanyourtendencytodriftoffelsewhere.Regardlessofwhatyou’redoing,saying,orthinking,beonthelookoutforwhateverwillmakeyouslip,forifyou’retenaciousinsustainingmindfulness,that’showallyourstressesandsufferingscanbedisbanded.

Sokeepatthis.Ifyoufalldown100times,getbackup100timesandresumeyourstance.Thereasonmindfulnessanddiscernmentareslowtodevelopisbecauseyou’renotreallysensitivetoyourself.Thegreateryoursensitivity,thestrongeryourmindfulnessanddiscernmentwillbecome.AstheLordBuddhasaid,“Bhāvitābahulīkatā”—whichmeans,“Developandmaximize”—inotherwords,makethemostofyourmindfulness.

Thewayyourpracticehasdevelopedthroughcontemplatingandsupervisingthemindthroughoutyourdailylifehasalreadyshownitsrewardstosomeextent,sokeepsteppingupyourefforts.Don’tletyourselfgrowweakorlax.You’vefinallygotthisopportunity:Canyouaffordtobecomplacent?Yourlifeissteadilyebbingaway,soyouhavetocompensatebybuildingupmoreandmoremindfulnessanddiscernmentuntilyoubecomematureintheDhamma.Otherwise,yourdefilementswillremainmanyandyourdiscernmentcrude.Theolderyougrow,themoreyouhavetowatchout—forweknowwhathappenstooldpeopleeverywhere.

Soseizethemomenttodevelopthefacultiesofconviction,persistence,mindfulness,concentration,anddiscernmentinabalancedway.Keepcontemplatingandprobing,andyou’llprotectyourselffromwanderingoutaftertheworld.Nomatterwhotemptsyoutogowiththem,youcanbesurewithinyourselfthatyouwon’tgofollowingthembecauseyounolongerhavetogobelievinganyoneelseorhopingforthebaitsoftheworld—becausethebaitsoftheworldarepoison.TheDhammahastobetherefugeandlightofyourlife.Onceyouhavethisdegreeofconvictioninyourself,youcan’thelpbutstrideforwardwithoutslippingback;butifyouwaverandwander,unsureofwhetherornot

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tokeeppracticingtheDhamma,watchout:You’resuretogetpulledoverthecliffandintothepitoffire.

Ifyouaren’tfreewithinyourself,yougetpulledatfromallsidesbecausetheworldisfullofthingsthatkeeppullingatyou.Butthosewhohavetheintelligencenottobegulliblewillseethestressandharmofthosethingsdistinctlyforthemselves.Forthisreasonthey’renotheadedforanythinglow;theywon’thavetokeepsufferingintheworld.Theyfeeldispassion.Theylosetheirtasteforallthevariousbaitsandlurestheworldhastooffer.

ThepracticeoftheDhammaiswhatallowsustoshakeoffwhateverattractivethingsusedtodeludeusintoholdingon.Realizethatitwon’tbelongbeforewedie—wewon’tbeheremuchlonger!—soevenifanyoneoffersusincrediblewealth,whyshouldwewantit?Whocouldreallyownit?Whocouldreallycontrolit?

Ifyoucanreadyourselfinthismatter,youcometoafeelingofdispassion.Disenchantment.Youloseyourtasteforalltheluresoftheworld.Younolongerholdtheminesteem.Ifyoumakeuseofthem,it’sforthesakeofthebenefitstheygiveintermsoftheDhamma,butyourdisenchantmentstayscontinuous.Eventhenameandformyou’vebeenregardingas“me”and“mine”havebeenwearingdownandfallingapartcontinually.Asforthedefilements,they’restilllyinginwaittoburnyou.Sohowcanyouaffordtobeoblivious?Firstthere’sthesufferingandstressofthefiveaggregates,andontopofthatthere’sthesufferingandstresscausedbydefilement,craving,andattachment,stabbingyou,slappingyou,beatingyou.

Themoreyoupracticeandcontemplate,themoreyoubecomesensitivetothisondeeperanddeeperlevels.Yourinterestinblatantthingsoutside—goodandbadpeople,goodandbadthings—getssweptaway.Youdon’thavetoconcernyourselfwiththem,foryou’reconcernedsolelywithpenetratingyourselfwithin,destroyingyourprideandconceit.Outsideaffairsaren’timportant.What’simportantishowclearlyyoucanseethetruthinsideuntilthebrightnessappears.

Thebrightnessthatcomesfromseeingthetruthisn’tatalllikethelightweseeoutside.Onceyoureallyknowit,youseethatit’sindescribable,forit’ssomethingentirelypersonal.Itcleanseverythingoutoftheheartandmindinlinewiththestrengthofourmindfulnessanddiscernment.It’swhatsweepsandcleansandclearsandletsgoanddisbandsthingsinside.Butifwedon’thavemindfulnessanddiscernmentasourmeansofknowing,contemplating,andlettinggo,theneverythinginsideisdarkonallsides.Andnotonlydark,butalsofulloffirewhosepoisonousfuelkeepsburningaway.Whatcouldbemoreterrifyingthanthefuelburninginsideus?Eventhoughit’sinvisible,itflaresupeverytimethere’ssensorycontact.

Thebombstheydroponpeopletowipethemoutaren’treallyallthatdangerous,foryoucandieonlyonceperlifetime.Butthethreebombsofpassion,aversion,anddelusionkeepexplodingtheheartandmindcountlesstimes.Normallywedon’trealize

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howseriousthedamageis,butwhenwecometopracticetheDhammawecantakestockofthesituation,seeingwhatit’slikewhensensorycontactcomes,atwhatmomentstheburningheatofdefilementandcravingarises,andwhythey’reallsoveryquick.

Ifyoucontemplatehowtodisbandsufferinganddefilement,youneedthepropertoolsandhavetomaketheeffortwithoutbeingcomplacent.Thefactthatwe’vecometopracticeoutherewithoutanyinvolvementsorworldlyresponsibilitieshelpsspeedupthepractice.It’sextremelybeneficialinhelpingustoexamineourinnerdiseasesindetailandtodisbandsufferingandstresscontinuallyinlinewithourmindfulnessanddiscernment.OurburdensgrowlighterandwecometorealizehowmuchourpracticeoftheDhammaisprogressinginthedirectionofthecessationofsuffering.

Thosewhodon’thavethetimetocomeandresthereortoreallystop,getcarriedawaywithallkindsofdistractions.Theymaysay,“Icanpracticeanywhere,”butit’sjustwords.Thefactofthematteristhattheirpracticeistofollowthedefilementsuntiltheirheadsarespinning,andyettheycanstillboastthattheycanpracticeanywhere!Theirmouthsaren’tinlinewiththeirminds,andtheirminds—burnedandbeatenbydefilement,craving,andattachment—don’trealizetheirsituation.They’relikewormsthatliveinfilthandarehappytostayanddierightthereinthefilth.

Peoplewithanymindfulnessanddiscernmentfeeldisgustatthefilthofthedefilementsinthemind.Themoretheypractice,themoresensitivetheybecome,themoretheirrevulsiongrows.Before,whenourmindfulnessanddiscernmentwerestillcrude,wedidn’tfeelthisatall.Wewerehappytoplayaroundinthefilthwithinourselves.Butnowthatwe’vecometopractice,tocontemplatefromtheblatanttothemoresubtlelevels,wesensemoreandmorehowdisgustingthefilthreallyis.There’snothingtoitthat’sworthfallingforatall,becauseit’sallinconstancy,stress,andnot-self.

Sowhat’stheretowantoutoflife?Thosewhoareignorantsaythatwe’reborntogainwealthandbemillionaires,butthatkindoflifeislikefallingintohell!IfyouunderstandthepracticeoftheDhammaintheBuddha’sfootsteps,yourealizethatnothingisworthhaving,nothingisworthgettinginvolvedwith,everythinghastobeletgo.

Thosewhostilllatchontothebody,feeling,perceptions,thought-fabrications,andconsciousnessasselfneedtocontemplateuntiltheyseethatthebodyisstressful,feelingsarestressful,perceptionsarestressful,thought-fabricationsarestressful,consciousnessisstressful—inshort,nameisstressfulandsoisform,orinevenplainerterms,thebodyisstressfulandsoisthemind.Youhavetofocusonstress.Onceyouseeitthoroughly,fromtheblatanttothesubtlelevels,you’llbeabletoriseabovepleasureandpainbecauseyou’veletthemgo.Butifyouhaveyettofullyunderstandstress,you’llstillyearnforpleasure—andthemoreyouyearn,themoreyousuffer.

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Thisholdstooforthepleasurethatcomeswhenthemindistranquil.Ifyouletyourselfgetstuckonit,you’relikeapersonaddictedtoadrug:Oncethere’sthedesire,youtakethedrugandthinkyourselfhappy.Butasforhowmuchsufferingtherepeateddesirecauses,youdon’thavetheintelligencetoseeit.Allyouseeisthatifyoutakethedrugwheneveryouwant,you’reokay.

Whenpeoplecan’tshakeofftheiraddictions,thisiswhy.Theygetstuckonthesenseofpleasurethatcomeswhentheytakethedrug.They’reingestingsensualityandtheykeeponwantingmore,foronlywhentheyingestmorewilltheirhungersubside.Butsoonitcomesbackagain,sothey’llwantstillmore.Theykeeponingestingsensuality,stirringupthemind,butdon’tseethatthere’sanyharmorsufferinginvolved.Instead,theysaythey’rehappy.Whenthelonginggetsreallyintense,itfeelsreallygoodtosatisfyit.That’swhattheysay.Peoplewhohaveheavydefilementsandcrudediscernmentdon’tseethatdesireandlongingaresuffering,andsotheydon’tknowhowtodoawaywiththem.Assoonastheytakewhattheywant,thedesiregoesaway.Thenitcomesbackagain,sotheytakesomemore.Itcomesbackagainandtheytakestillmore—overandoverlikethis,soblindthattheydon’tknowanythingatall.

Peopleofintelligence,though,contemplate:“WhyistheredesireandwhydoIhavetosatisfyit?Andwhenitcomesback,whydoIhavetokeepsatisfyingitoverandoveragain?”Oncetheyrealizethatthedesireinandofitselfiswhattheyhavetoattack,thatbydisbandingthisonethingtheywon’tfeelanydisturbanceandwillneverhavetosufferfromdesireagain,that’swhentheyreallycangainreleasefromsufferingandstress.Butforthemostpartwedon’tseethingsfromthisanglebecausewestilltakeourpleasureinconsumingthings.Thisiswhyit’shardforustopracticetoabandondesire.Allweknowishowtofeedonthebait,sowedon’tdaretrygivingitup—aswhenpeoplewhoareaddictedtomeat-eatingareafraidtobecomevegetarians.Why?Becausethey’restillattachedtoflavor,stillslavestodesire.

Ifyoucan’tletgoofeventheseblatantthings,howcanyoueverhopetoabandonthedampandfermentingdesireswithinyouthataresomuchhardertodetect?Youstilltakethemostblatantbaits.Whendesirewhispersandpleadswithyou,thereyougo—panderingtoitasquicklyaspossible.Youdon’tnoticehowmuchthistiresyouout,don’trealizethatthisisthesourceofthemostvicioussufferingsthatdeceivealllivingbeingsintofallingunderitspower.EventhoughtheBuddha’steachingsrevealtheeasiestwaytouseourdiscernmenttocontemplatecauseandeffectinthisarea,wedon’tmaketheefforttocontemplateandinsteadkeepswallowingthebait.Wegetourpleasureandthat’sallwewant,goingwiththeflowofdefilementandcraving.

Ourpracticehereistogoagainsttheflowofeverysortofdesireandwanderingofthemind.Itmeansself-restraintandtraininginmany,manyareas:as,forinstance,whensights,sounds,smells,tastes,tactilesensationsariseanddeceiveusintolikingsomethingandthen,amomentlater,tiringofitandwantingsomethingelse.Wegetsothoroughlydeceivedthatweenduprunningfranticallyallovertheplace.

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Thevirulentdiseasesinthemindaremorethanmany.Ifyoudon’tknowhowtodealwiththem,you’llremainunderMāra’spower.Thosewhohavetrulyseenstressandsufferingwillbewillingtoputtheirlivesonthelineintheirefforttoworkfree,inthesamewaytheBuddhawaswillingtoputhislifeonthelineinordertogainfreedomfromsufferingandreleasefromtheworld.Hewasn’toutafterpersonalcomfortatall.EachBuddha-to-behashadtoundergosufferingintheworldforhisownsakeandthatofothers.Eachhashadtorelinquishallofhisvastwealthinsteadofusingitforhiscomfort.Sothepracticeisoneofstruggleandendurance.Whoeverstrugglesandendureswillgainvictory—andnoothervictorycanmatchit.Gainingcontroloverthedefilementsistheultimatevictory.Whateveryoucontemplate,youcanletgo:That’stheultimatevictory.

Sopleasekeepattheeffort.Youcan’tletyourselfrelaxaftereachlittlevictory.Themoreyoukeepbeingvictorious,thestronger,moredaring,andmoreresilientyourmindfulnessanddiscernmentwillbecomeineveryarea,examiningeverythingregardlessofwhetheritcomesinbywayoftheeyes,ears,nose,tongue,body,ormind.

Themoreyouexamineyourself,thesharperyourmindfulnessanddiscernmentwillbecome,understandinghowtodisbandthingsandletthemgo.Assoonasthere’sattachment,you’llseethesufferingandstress—justaswhenyoutouchfire,feeltheheat,andimmediatelyletgo.ThisiswhythepracticeoftheDhammaisofsupremeworth.It’snotjustagameyouplayaroundwith—forthedefilementshaveagreatdealofpowerthat’shardtoovercome.Butifyoumaketheefforttoovercomethem,they’llweakenasmindfulnessanddiscernmentgrowstronger.Thisiswhenyoucansaythatyou’remakingprogressintheDhamma:whenyoucandisbandyourownsufferingandstress.

Sotrytogoallthewaywhileyoustillhavethebreathtobreathe.TheBuddhasaid,“Makeanefforttoattaintheas-yet-unattained,reachtheas-yet-unreached,realizetheas-yet-unrealized.”Hedidn’twantustobeweakandvacillating,alwaysmakingexcusesforourselves,becausenowthatwe’veordainedwe’vealreadymadeanimportantsacrifice.IntheBuddha’stime,nomatterwherethemonksandnunscamefrom—fromroyal,wealthy,orordinarybackgrounds—oncetheyhadlefttheirhomestheycuttheirfamilytiesandenteredtheLordBuddha’slineagewithouteverreturning.Toreturntothehomelife,hesaid,wastobecomeapersonofnoworth.Hisonlyconcernwastokeeppullingpeopleout,pullingthemoutofsufferingandstress.Ifwewanttoescape,wehavetofollowhisexample,cuttingawayworryandconcernforourfamilyandrelativesbyenteringhislineage.Toliveandpracticeunderhisdisciplineistrulythesupremerefuge,thesupremeway.

ThosewhofollowtheprinciplesoftheDhamma-Vinaya—eventhoughtheymayhavemanagedonlyanoccasionaltasteofitspeacewithoutyetreachingthepathsandtheirfruitions—pledgetheirlivestotheBuddha,Dhamma,andSaṅgha.Theyrealizethatnothingelsetheycanreachwillleadtofreedomfromsuffering,butiftheyreach

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thisonerefuge,they’llgaintotalrelease.Thosewhosemindfulnessanddiscernmentaredeep,far-seeing,andmeticulouswillcrossovertothefurthershore.They’velivedlongenoughonthisshoreandhavehadallthesufferingtheycanbear.They’vecircledaroundinbirthanddeathcountlesstimes.Sonowtheyrealizethattheyhavetogotothefurthershoreandsotheymakearelentlessefforttoletgooftheirsenseofself.

There’snothingdistantaboutthefurthershore,buttogetthereyoufirsthavetogiveupyoursenseofselfinthefiveaggregatesbyinvestigatingtoseethemallasstress,toseethatnoneofthemare“me”or“mine.”Focusonthisonetheme:notclinging.TheLordBuddhaoncespokeofthepastasbelow,thefutureasabove,andthepresentasinthemiddle.Healsosaidthatunskillfulqualitiesarebelow,skillfulqualitiesabove,andneutralonesinthemiddle.Toeachofthem,hesaid,“Don’tclingtoit.”Evennibbāna,thefurthershore,shouldn’tbeclungto.Seehowfarwe’regoingtobereleasedthroughnot-clinging!Anyofyouwhocan’tcomprehendthatevennibbānaisn’ttobeclungtoshouldconsiderthestandardteachingthattellsusnottocling,thatwehavetoletgo:“Allthingsareunworthyofattachment.”ThisistheultimatesummaryofallthattheBuddhataught.

Allphenomena,whethercompoundedoruncompounded,fallunderthephrase,“Sabbedhammāanattā—Allphenomenaarenot-self.”They’reallunworthyofattachment.Thissummarizeseverything,includingourinvestigationtoseethetruthoftheworldandoftheDhamma,toseethingsclearlywithourmindfulnessanddiscernment,penetratingthroughthecompoundedtotheuncompounded,orthroughtheworldlytothetranscendent,allofwhichhastobedonebylookingwithin,notwithout.

AndifwewanttoseetherealessenceoftheDhamma,wehavetolookdeeply,profoundly.Thenit’ssimplyamatteroflettinggoallalongtheway.Weseeallthewayinandletgoofeverything.Thethemeofnotclingingcoverseverythingfrombeginningtoend.Ifourpracticeistogocorrectly,it’sbecausewelookwithmindfulnessanddiscernmenttopenetrateeverything,notgettingstuckonanyform,feeling,perception,thought-fabrication,orconsciousnessatall.

TheBuddhataughtabouthowignorance—notknowingform,delusionwithform—leadstocraving,thementalactthatarisesatthemindandagitatesit,leadingtothekammabywhichwetrytogetwhatwecrave.Whenyouunderstandthis,youcanpracticecorrectly,foryouknowthatyouhavetodisbandthecraving.Thereasonwecontemplatethebodyandmindoverandoveragainissothatwewon’tfeeldesireforanythingoutside,won’tgetengrossedinanythingoutside.Themoreyoucontemplate,themorethingsoutsideseempitifulandnotworthgettingengrossedinatall.Thereasonyouwereengrossedandexcitedwasbecauseyoudidn’tknow.Andsoyouravedaboutpeopleandthingsandmadealotoffuss,talkingaboutworldlymatters:“Thisisgood,that’sbad,she’sgood,he’sbad.”Themindgotallscatteredinworldlyaffairs—andsohowcouldyouexaminethediseaseswithinyourownmind?

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TheBuddhaansweredMogharāja’squestion—“Inwhatwaydoesoneviewtheworldsoasnottobeseenbythekingofdeath?”—bytellinghimtoviewtheworldasempty,asdevoidofself.Wehavetostripawayconventions,suchas“person”and“being,”andalldesignationssuchaselements,aggregates,andsensemedia.Onceweknowhowtostripawayconventionsanddesignations,there’snothingweneedtoholdonto.What’sleftistheDeathless.Thetranscendent.Nibbāna.Therearemanynamesforit,butthey’realloneandthesamething.Whenyoustripawayallworldlythings,what’sleftisthetranscendent.Whenyoustripawayallcompoundedthings,what’sleftistheuncompounded,thetrueDhamma.

Soconsiderforyourselfwhetherornotthisisworthattaining.Ifwestayintheworld,wehavetogothroughrepeatedbirthsanddeathsinthethreelevelsofexistence:sensuality,form,andformlessness.Butonthatfurthershorethere’snobirth,nodeath.It’sbeyondthereachoftheKingofMortality.Butbecausewedon’tknowthefurthershore,wewanttokeeponbeingrebornonthisshorewithitsinnumerablerepeatedsufferings.

Onceyoucomprehendsufferingandstress,though,there’snowhereelseyouwanttoturn:Youheadstraightforthefurthershore,theshorewithnobirthordeath,theshorewheredefilementandcravingdisbandonceandforall.Yourpracticethusgoesstraighttothecessationofsufferinganddefilement,toclearpenetrationofthecommoncharacteristicsofinconstancy,stress,andnot-selfnessintheaggregates.Peoplewithmindfulnessanddiscernmentfocustheircontemplationinthedirectionofabsolutedisbanding,foriftheirdisbandingisn’tabsolute,they’llhavetoberebornagaininsufferingandstress.Sokeepdisbandingattachments,keeplettinggo,contemplatinginconstancy,stress,andnot-selfnessandrelinquishingthem.Thisistherightpathforsure.

Isn’tthissomethingworthknowingandtrainingfor?It’snotallthatmysteriousorfaraway,youknow.It’ssomethingthatanyone—manorwoman—canrealize,somethingwecanalltrainin.Wecandevelopvirtue,canmakethemindquiet,andcanuseourmindfulnessanddiscernmenttocontemplate.Soisn’tthisreallyworthpracticing?

Stupidpeopleliketosayno.Theysaytheycan’tdoit:Theycan’tobservetheprecepts,can’tmakethemindquiet.Thebestthinginlife—thepracticeforreleasefromsufferingandstress—andyettheyrejectit.Instead,theyrusharoundinaturmoil,competingwithoneanother,braggingtooneanother,andthenenduprottingintheircoffins.Exactlywhatisappealingaboutallthat?

We’vegoneastrayforfartoolongalready,ourlivesalmostgoneafterhowmanydecades.Nowwe’vecomeheretoturnourselvesaround.Nomatterhowoldyouare,theairyoubreatheisn’tjustforyourconvenienceandcomfort,butforyoutolearnaboutsufferingandstress.Thatwayyou’llbeabletodisbandit.Don’timaginethatyourfamilyandrelativesareessentialtoyou.Youarealone.Youcamealoneandyou’ll

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goalone.Thisholdstrueforeachofus.Onlywhenthere’snoselftogo:That’swhenyoupenetratetotheDhamma.Ifthereisstillaselftobeborn,thenyou’restuckinthecycleofsufferingandstress.Soisn’titworthwhiletostriveforrelease?Afterall,it’ssomethingeachofushastofindforhimorherself.

ThosewhotrustintheLordBuddhawillallhavetofollowthisway.Totrustthedefilementsistothrowyourselfdowninthemire—andtherewhowillyoubeabletobragto,asidefromyourownsufferings?Theknowledgethatleadstodispassionanddisenchantmentiswhatcountsastrueknowledge.Butifyourknowledgeleadsyoutoholdon,thenyou’readiscipleofMāra.Youstillfindthingsverydelicious.Youmaysaythatyou’redisenchanted,butthemindisn’tdisenchantedatall.Itstillwantstotakethis,togetthat,tostayrighthere.

Whoevercankeepreadingthetruthwithinherownmind,deeperanddeeper,willbeabletogoallthewaythrough,wipingoutstupidityanddelusioneachstepalongtheway.Whereyouusedtobedeluded,you’venowbeguntocometoyoursenses.Whereyouusedtobrag,younowrealizehowverystupidyouwere—andthatyou’llhavetokeeponcorrectingyourstupidity.

Readingyourself,contemplatingyourself,youseenewangles,yougainmorepreciseself-knowledgeeachstepalongtheway.It’snotaquestionofbeingexpertaboutthingsoutside.Youseehowwhat’sinsideisreallyinconstant,reallystressful,reallynot-self.Thewayyouusedtofallforthingsandlatchontothemwasbecauseofyourblindness,becauseyoudidn’tunderstand.Sowhocanyoublame?Yourownstupidity,that’swho—becauseitwantedtobragabouthowmuchitknew.

Nowyouknowthatyou’vestillgotalotofstupidityleftandthatyou’llhavetogetridofitbeforeyoudie.Everydaythatyoustillhavebreathlefttobreathe,you’lluseittowipeoutyourstupidityratherthantogetthisorbethatortodancearound.Theoneswhodancearoundarepossessedbyspirits:thedemonsofdefilementmakingthemcrazyanddeluded,wantingtogetthisandbethatanddanceallovertheplace.Butifyoufocusyourattentioninonyourself,thenyourpride,yourconceit,yourdesirestostandoutwillshrinkoutofsight,neverdaringtoshowtheirfacesfortherestofyourlife,foryourealizethatthemoreyoubrag,themoreyousuffer.

Sotheessenceofthepracticeistoturnaroundandfocusinside.Themoreyoucanwashawaythesethings,themoreemptyandfreethemindwillbe:Thisisitsownreward.Ifyouconnivewithyourconceits,you’lldestroywhatevervirtueyouhave,butifyoucandrivethesedemonsaway,virtuousoneswillcomeandstaywithyou.Ifthedemonsarestillthere,thevirtuousoneswon’tbeabletostay.Theycan’tgetalongatall.Ifyouletyourselfgetentangledinturmoil,it’sanaffairofthedemons.Ifyou’reemptyandfree,it’sanaffairofcleanlinessandpeace—anaffairofthevirtuousones.

Sogoandchecktoseehowmanyofthesedemonsyou’vebeenabletosweepaway.Aretheythinningout?Whentheymakeanappearance,pointthemrightinthefaceand

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callthemwhattheyare:demonsanddevils,cometoeatyourheartanddrinkyourblood.You’veletthemeatyoubefore,butnowyou’vefinallycometoyoursensesandcandrivethemaway.Thatwillputanendtoyourtroubles,oratleasthelpyoursufferingsgrowlighter.Yoursenseofselfwillstarttoshrivelaway.Before,itwasbig,fat,andpowerful,butnowitspowerisgone.Yourprideandconceithavegrownthinandweak.It’saswhenapersonhasbeenbittenbyarabiddog:Theygivehimaserummadefromrabiddogstodriveoutthedisease.Thesameholdshere:Ifwecanrecognizethesethings,theydisband.Themindisthenemptyandatpeace,forthisonething—thethemeofnotclinging—candisbandsufferingandstresswitheverymoment.

SimplyStopRightHereNovember28,1970

Todaywehavegatheredforourregularmeeting.Thewaywe’vebeencontemplatingtothepointofgivingrisetoknowledgethrough

genuinemindfulnessanddiscernmentmakesusrealizehowthisisaprocessofdisbandingsufferinganddefilement.Whenevermindfulnesslapsesandwelatchontoanything,ourpracticeofreadingourselvesstepbystepwillenableustorealizethesituationeasily.Thishelpsuskeepthemindundercontrolanddoesaworldofgood.Still,it’snotenough,fortheaffairsofsufferinganddefilementareparamountissuesburieddeepinthecharacter.Wethuswehavetocontemplateandexaminethingswithinourselves.

Lookingoutsideissomethingwe’realreadyusedto:Wheneverweknowthingsoutside,themindisinaturmoilinsteadofbeingemptyandatpeace.Thisissomethingwecanallbeawareof.Andthisiswhywehavetomaintainthemindinitsstateofneutralityormindfulcenteredness.Wethennoticefromourexperienceinthepractice:Whatstatehavewebeenabletomaintainthemindin?Isourmindfulnesscontinuousthroughoutallouractivities?Thesearethingsweallhavetonotice,usingourownpowersofobservation.Whentheminddeviatesfromitsfoundationbecauseofmentalfabrications,thinkingupallsortofturmoilforitselfasit’susedtodoing,whatcanwedotomakeitsettledownandgrowstill?Ifitdoesn’tgrowstill,itgetsinvolvedinnothingbutstress:wanderingaroundthinking,imagining,takingonallsortsofthings.That’sstress.Youhavetokeepreadingthesethingsatalltimes,seeingclearlythewaysinwhichthey’reinconstant,changing,andstressful.

Now,ifyouunderstandthenatureofarisingandpassingawaybyturninginwardtowatchthearisingandpassingawaywithinyourself,yourealizethatit’sneithergoodnorbadnoranythingofthesort.It’ssimplyanaturalprocessofarising,persisting,andpassingaway.Trytoseedeeplyintothis,andyou’llbesweepingthemindclean,justaswhenyouconstantlysweepoutyourhouse:Ifanythingthencomestomakeitdirty,

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you’llbeabletodetectit.Sowitheverymoment,wehavetosweepoutwhateverarises,persists,andthenpassesaway.Letitallpassaway,withoutlatchingonorclingingtoanything.Trytomakethemindawareofthisstateofunattachmentwithinitself:Ifitdoesn’tlatchontoanything,doesn’tclingtoanything,there’snocommotioninit.It’semptyandatpeace.

Thisstateofawarenessissoworthknowing,foritdoesn’trequirethatyouknowalotofthingsatall.Yousimplyhavetocontemplatesoastoseetheinconstancyofform,feelings,perceptions,thought-fabrications,andconsciousness.Oryoucancontemplatewhateverpreoccupiesthemindasitcontinuallychanges—arisingandpassingaway—witheverymoment.Thisissomethingyouhavetocontemplateuntilyoureallyknowit.Otherwise,you’llfallforyourpreoccupationsinlinewiththewayyoulabelsensorycontacts.Ifyoudon’tfallforsensorycontactsarisinginthepresent,youfallforyourmemoriesorthought-fabrications.Thisiswhyyouhavetotrainthemindtostayfirmlycenteredinneutralitywithoutlatchingontoanythingatall.Ifyoucanmaintainthisonestancecontinuously,you’llbesweepingeverythingoutofthemind,disbandingitssufferingandstressintheimmediatepresentwitheachandeverymoment.

Everythingarisesandthenpassesaway,arisesandthenpassesaway—everything.Don’tgraspholdofanything,thinkingthatit’sgoodorbadortakingitasyourself.Stopallyourdiscursivethinkingandmentalfabrications.Whenyoucanmaintainthisstateofawareness,themindwillcalmdownonitsown,willnaturallybecomeemptyandfree.Ifanythoughtsarise,seethattheyjustcomeandgo,sodon’tlatchontothem.Whenyoucanreadtheaspectsofthemindthatariseandpassaway,there’snotmuchelsetodo:Justkeepwatchingandlettinggowithinyourself,andtherewillbenoremaininglong,drawn-outtrainsofthoughtaboutpastorfuture.Theyallstoprightatthearisingandpassingaway.

Whenyoureallyseethepresentwithitsarisingsandpassingsaway,therearenogreatissues.Whateveryouthinkaboutwillallpassaway,butifyoucan’tnoticeitspassingaway,you’llgraspatwhatevercomesup,andtheneverythingwillbecomeaturmoilofceaselessimaginings.Soyouhavetocutofftheseconnectedthought-fabricationsthatkeepflowinglikeastreamofwater.Establishyourmindfulnessand,onceit’sestablished,simplyfixyourwholeattentiononthemind.Thenyou’llbeabletostilltheflowofthought-fabricationsthathadyoudistracted.Youcandothisatanytime,andthemindwillalwaysgrowstilltobecomeempty,unentangled,unattached.Thenkeepwatchoverthenormalcyofthemindagainandagainwheneveritgetsengrossedandstartsspinningoutlong,drawnoutthought-fabrications.Assoonasyou’reaware,letthemstop.Assoonasyou’reaware,letthemstop,andthingswilldisbandrightthere.Whatevertheissue,disbanditimmediately.Practicelikethisuntilyoubecomeskilledatit,andthemindwon’tgetinvolvedindistractions.

It’slikedrivingacar:Whenyouwanttostop,justslamonthebrakeandyoustopimmediately.Thesameprincipleworkswiththemind.You’llnoticethat,nomatter

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when,assoonasthere’smindfulness,itstopsandgrowsstill.Inotherwords,whenmindfulnessisfirmlycentered,thennomatterwhathappens,assoonasyou’remindfullyawareofit,themindstops,disengages,andisfree.Thisisareallysimplemethod:stoppingassoonasyou’remindful.Anyotherapproachisjusttooslowtocope.Thismethodofexaminingyourself,knowingyourself,isveryworthknowingbecauseanyonecanapplyitatanytime.EvenrightherewhileI’mspeakingandyou’relistening,justfocusyourattentionrightatthemindasit’snormalinthepresent.Thisisanexcellentwayofknowingyourownmind.

Beforeweknewanythingaboutallthis,weletthemindgochasingafteranythoughtsthatoccurredtoit,takingupanewthoughtassoonasitwasfinishedwithanoldone,spinningitswebstotrapusinallkindsofcomplications.Whatevermeditationtechniqueswetriedweren’treallyabletostopourdistraction.Sodon’tunderestimatethismethodasbeingtoosimple.Trainyourselftobeontopofanyobjectsthatmakecontactoranyopinionsthatintrudeonyourawareness.Whenprideandopinionscomepouringout,cry,“Stop!Letmefinishfirst!”Thismethodofcallingahaltcanreallystillthedefilementsimmediately,evenwhenthey’reliketwopeopleinterruptingeachothertospeak,theconceitorsenseof“self”ononesideimmediatelyraisingobjectionsbeforetheothersidehasevenfinished.Oryoumightsayit’slikesuddenlyrunningintoadangerousbeast—atigerorpoisonoussnake—withnomeansofescape.Allyoucandoissimplystop,totallystill,andspreadthoughtsofloving-kindness.

Thesameholdstruehere:Yousimplystop,andthatcutsthestrengthofthedefilementoranysenseofselfthat’smadeasuddenappearance.Wehavetostopthedefilementsintheirtracks,forifwedon’t,they’llgrowstrongandkeepintensifying.Sowehavetostopthemrightfromthefirst.Resistthemrightfromthefirst.Thiswayyourmindfulnesswillgetusedtodealingwiththem.Assoonasyousay,“Stop!”thingsstopimmediately.Thedefilementswillgrowobedientandwon’tdarepushyouaroundinanyway.

Ifyou’regoingtositforanhour,makesurethatyou’remindfulrightatthemindthewholetime.Don’tjustaimatthepleasureoftranquility.Sitandwatchthesensationswithinthemindtoseehowit’scentered.Don’tconcernyourselfwithanycravingsorfeelingsthatarise.Evenifpainarises,inwhateverway,don’tpayitanyattention.Keepbeingmindfulofthecenterednormalcyofthemindatalltimes.Themindwon’tstrayofftoanypleasuresorpains,butwillletgoofthemall,seeingthepainsasanaffairoftheaggregates,becausetheaggregatesareinconstant.Feelingsareinconstant.Thebody’sinconstant.That’sthewaytheyhavetobe.

Whenapleasantfeelingarises,thecravingthatwantspleasureiscontentedwithitandwantstostaywiththatpleasureaslongaspossible.Butwhenthere’spain,itactsinanentirelyoppositeway,becausepainhurts.Whenpainsariseaswesitforlongperiodsoftime,themindgetsagitatedbecausecravingpushesforachange.Itwantsustoadjustthingsinthiswayorthat.Wehavetotrainourselvestodisbandthecraving

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instead.Ifpainsgrowstronginthebody,wehavetopracticestayingatequanimitybyrealizingthatthey’rethepainsoftheaggregates—andnotourpain—untilthemindisnolongeragitatedandcanreturntoanormalstateofequanimity.

Eveniftheequanimityisn’tcomplete,don’tworryaboutit.Simplymakesurethattheminddoesn’tstruggletochangethesituation.Keepdisbandingthestruggling,thecraving.Ifthepainissounbearablethatyouhavetochangepositions,don’tmakethechangewhilethemindisreallyworkedup.Keepsittingstill,watchhowfarthepaingoes,andchangepositionsonlywhentherightmomentcomes.Thenasyoustretchoutyourleg,makesurethatthemindisstillcentered,stillatequanimity.Staythatwayforaboutfiveminutes,andthefiercepainwillgoaway.Butwatchout:Whenapleasantfeelingreplacesthepain,themindwilllikeit.Soyouhavetousemindfulnesstokeepthemindneutralandatequanimity.

Practicethisinallyouractivities,becausethemindtendstogetengrossedwithpleasantfeelings.Itcanevengetengrossedwithneutralfeelings.Soyouhavetokeepyourmindfulnessfirmlyestablished,knowingfeelingsforwhattheyreallyare:inconstantandstressful,withnorealpleasuretothematall.Contemplatepleasantfeelingstoseethemasnothingbutstress.Youhavetokeepdoingthisatalltimes.Don’tgetinfatuatedwithpleasantfeelings,forifyoudo,youfallintomoresufferingandstress,becausecravingwantsnothingbutpleasureeventhoughtheaggregateshavenopleasuretooffer.Thephysicalandmentalaggregatesareallstressful.Ifthemindcanriseabovepleasure,abovepain,abovefeeling,rightthereiswhereitgainsrelease.Pleaseunderstandthis:It’sreleasefromfeeling.Ifthemindhasn’tyetgainedreleasefromfeeling,ifitstillwantspleasure,isstillattachedtopleasureandpain,thentrytonoticethestateofmindatthemomentswhenit’sneutraltowardfeeling.Thatwillenableittogainreleasefromsufferingandstress.

Sowehavetopracticealotwithfeelingsofphysicalpainand,atthesametime,wehavetotrytocomprehendpleasantfeelingsaswell,forthepleasantfeelingsconnectedwiththesubtledefilementsofpassionandcravingarethingswedon’treallyunderstand.Wethinkthatthey’retruepleasure,whichmakesuswantthem.Thiswantingiscraving—andtheBuddhatellsustoabandoncravingandpassionfornameandform.“Passion”heremeanswantingtogetnothingbutpleasureandthenbecomingentangledinlikingordislikingwhatresults.Itmeansthatwe’reentangledinthedeliciousflavorsoffeelings,regardlessofwhetherthey’rephysicalfeelingsormentalones.

Weshouldcometorealizethatwhenafeelingofphysicalpaingetsverystrong,wecanhandleitbyusingmindfulnesstokeepthemindfromstruggling.Then,evenifthere’sagreatdealofphysicalpain,wecanletgo.Eventhoughthebodymaybeinagitation,themindisn’tagitatedalongwithit.Buttodothis,youfirsthavetopracticeseparatingfeelingsfromthemindwhileyou’restillstrongandhealthy.

Asforthefeelingsthatcomewithdesire,ifweaccumulatethem,theyleadtoeven

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greatersuffering.Sodon’tthinkofthemasbeingeasefulorcomfortable,becausethat’sdelusion.Youhavetokeeptrackofhowfeelings—nomatterwhatthesort—areallinconstant,stressfulandnot-self.Ifyoucanletgooffeeling,you’llbecomedisenchantedwithform,feelings,perceptions,thought-fabrications,andconsciousnessthatcarryfeelingsofpleasure.Butifyoudon’tcontemplatethesethings,you’llstayinfatuatedwiththem.

Sotrynoticingwhenthemindisinthisinfatuatedstate.Isitemptyandatpeace?Ifit’sattached,you’llseethatit’sdirtyanddefiledbecauseit’sdeludedintoclinging.Assoonasthere’spain,itgrowsallagitated.Ifthemindisaddictedtothethreekindsoffeeling—pleasant,painful,andneitherpleasantnorpainful—ithastoenduresufferingandstress.Wehavetoseetheinconstancy,stressfulness,andnot-selfnessofthebodyandmindsothatwewon’tcling.Wewon’tclingwhetherwelookoutsideorin.We’llbeempty—emptybecauseofourlackofattachment.We’llknowthatthemindisn’tsufferingfromstress.Themoredeeplywelookinside,themorewe’llseethatthemindisemptyofattachment.

Thisishowwegainreleasefromsufferingandstress.It’sthesimplestwaytogainrelease,butifwedon’treallyunderstand,it’sthehardest.Thusit’sextremelyessentialthatyoupracticelettinggo.Themomentthemindlatchesontoanything,youcanreallymakeitletgo.Andthennoticetoseethatwhenyoutellthemindtoletgo,itletsgo.Whenyoutellittostop,itstops.Whenyoutellittobeempty,it’sreallyempty.

Thismethodofwatchingthemindisextremelyuseful,butwe’rerarelyinterestedincontemplatingtothepointofbecomingskillfulandresourcefulatdisbandingourownsufferings.Wepracticeinaleisurely,casualway,anddon’tknowwhichpointsweshouldcorrect,whereweshoulddisbandthings,whatweshouldletgoof.Andsowekeepcirclingaroundwithsufferingandattachment.

Wehavetofigureouthowtofindouropportunitytodisbandsufferingwitheverymoment.Wecan’tjustlive,sleep,andeatatourease.Weneedtofindwaystoexamineandcontemplateallthings,usingourmindfulnessanddiscernmenttoseetheiremptinessof“self.”Onlythenwillwebeabletoloosenourattachments.Ifwedon’tknowwithrealmindfulnessanddiscernment,ourpracticewon’tbeabletoleadusoutofsufferingandstressatall.

Everydefilement—eachoneinthelistofsixteen—ishardtoabandon.Still,theydon’tariseallsixteenatonce,butonlyoneatatime.Ifyouknowthefeaturesoftheirarising,youcanletthemgo.Thefirststepistorecognizetheirfacesclearly,becauseyouhavetorealizethatthey’reburninghoteverytimetheyarise.Iftheyhaveyousadorupset,it’seasytoknowthem.Iftheyhaveyouhappy,they’rehardertodetect.Soyoufirsthavetolearntorecognizethemindatnormalcy,keepingyourwordsanddeedsatnormalcy,too.“Normalcy”heremeansbeingfreeoflikinganddisliking.It’saquestionofpurityinvirtue—justaswhenwepracticerestraintofthesenses.Normalcyisthebasicfoundation.Ifthemindisn’tatnormalcy—ifitlikesthisordislikesthat—

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thatmeansthatyourrestraintofthesensesisn’tpure.Forinstance,whenyouseeasightwiththeeyeorhearasoundwiththeear,youdon’tgetupsetaslongasnorealpainsarise,butifyougetdistractedandabsentmindedasthepainsgetmoreandmoreearnest,yourpreceptswillsuffer,andyou’llendupallagitated.

Sodon’tunderestimateeventhesmallestthings.Useyourmindfulnessanddiscernmenttodisbandthings,todestroythem,andtokeepworkingatyourinvestigation.Then,evenifseriouseventshappen,you’llbeabletoletgoofthem.Ifyourattachmentsareheavy,you’llbeabletoletgoofthem.Ifthey’remany,you’llbeabletothinthemout.

Thesameholdstruewithintermediatedefilements:thefiveHindrances.Anylikingforsights,sounds,smells,tastes,andtactilesensationsistheHindranceofsensualdesire.Ifyoudon’tlikewhatyousee,hear,etc.,that’stheHindranceofillwill.TheseHindrancesoflikinganddislikingdefilethemind,makingitagitatedandscattered,unabletogrowcalm.Tryobservingthemindwhenit’sdominatedbythefiveHindrancestoseewhetherornotit’sinastateofsuffering.Doyourecognizetheseintermediatedefilementswhentheyenshroudyourmind?

TheHindranceofsensualdesireislikeadyethatcloudsclearwater,makingitmurky—andwhenthemindismurky,it’ssuffering.IllwillasaHindranceisirritabilityanddissatisfaction,andtheHindranceofslothandtorporisastateofdrowsinessandlethargy—aconditionofrefusingtodealwithanythingatall,buryingyourselfinsleepandlazyforgetfulness.AlltheHindrances,includingthefinalpair—restlessness&anxietyanduncertainty—cloakthemindindarkness.Thisiswhyyouneedtoberesilientinfightingthemoffateverymomentandininvestigatingthemsothatyoucanweakenandeliminateeveryformofdefilement—fromthegrosstothemiddlingandontothesubtle—fromthemind.

ThepracticeoftheDhammaisaverydelicatework,requiringthatyouuseallyourmindfulnessanddiscernmentinprobingandcomprehendingthebodyandmind.Whenyoulookintothebody,trytoseethetruthofhowit’sinconstant,stressful,andnothingmorethanphysicalelements.Ifyoudon’tcontemplateinthisway,yourpracticewillsimplygropearoundandwon’tbeabletoreleaseyoufromsufferingandstress—forthesufferingscausedbythedefilementsconcoctingthingsinthemindaremorethanmany.Themindisfullofallkindsoftricks.Sometimesyoumaygainsomeinsightthroughmindfulnessanddiscernment—becomingbright,empty,andatpeace—onlytofindthedefilementsslippingintospoilthings,cloakingthemindintotaldarknessoncemore,sothatyougetdistractedandcan’tknowanythingclearly.

Weeachhavetofindspecialstrategiesinreadingourselvessothatwedon’tgetlostindistractions.Desireisabigtroublemakerhere,andsoisdistraction.Torporandlethargy—alltheHindrances—areenemiesblockingyourway.Thefactthatyouhaven’tseenanythingallthewaythroughisbecausethesecharactersareblockingyourwayandhaveyousurrounded.Youhavetofindawaytodestroythemusingapt

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attention—inotherwords,askillfulwayofmakinguseofthemind.Youhavetodigdownandexplore,contemplatingtoseehowthesethingsarise,howtheypassaway,andwhatexactlyisinconstant,stressful,andnot-self.Thesearequestionsyouhavetokeepaskingyourselfsothatthemindwillreallycometoknow.Whenyoureallyknowinconstancy,you’resuretoletgoofdefilement,craving,andattachment,oratleastbeabletoweakenandthinthemout.It’slikehavingabroominyourhand.Wheneverattachmentarises,yousweepitawayuntilthemindcannolongergrowattachedtoanything,forthere’snothingleftforittobeattachedto.You’veseenthateverythingisinconstant,sowhat’stheretolatchonto?

Whenyou’repersistentincontemplatingtoseeyourinconstancy,stressandnot-selfness,themindfeelseasebecauseyou’veloosenedyourattachments.ThisisthemarveloftheDhamma:aneaseofbodyandmindcompletelyfreefromentanglementinthedefilements.It’strulyspecial.Before,theignoranceobscuringthemindcausedyouwanderaboutspellboundbysights,sounds,andsoforth,sothatdefilement,craving,andattachmenthadyouundertheirpower.Butnow,mindfulnessanddiscernmentbreakthespellbyseeingthattherethere’snoselftothesethings,nothingrealtothematall.Theysimplyariseandpassawaywitheverymoment.There’snottheleastlittlebitof“me”or“mine”tothematall.Oncewereallyknowwithmindfulnessanddiscernment,wesweepeverythingclean,leavingnothingbutpureDhammawithnosenseofselfatall.Weseenothingbutinconstancy,stress,andnot-selfness,withnopleasureorpain.

TheLordBuddhataught,“Sabbedhammāanattā—Allphenomenaarenot-self.”Boththecompoundedandtheuncompounded—whichisnibbāna,thetranscendent—arenot-self.There’sjustDhamma.Thisisveryimportant.There’snosenseofselfthere,butwhatisthere,isDhamma.Thisisn’ttheextinctiontaughtbythewrongviewofannihilationism;it’stheextinctionofallattachmentto“me”and“mine.”AllthatremainsisDeathlessness—theundyingDhamma,theundyingproperty—freefrombirth,aging,illness,anddeath.Everythingstillremainsasitwas,ithasn’tbeenannihilatedanywhere;theonlythingsannihilatedarethedefilementstogetherwithallsufferingandstress.It’scalled“suñño”—empty—becauseit’semptyofthelabelofself.ThisDeathlessnessisthetruemarveltheBuddhadiscoveredandtaughttoawakenus.

Thisiswhyit’ssoworthlookingintopenetrateclearthroughtheinconstancy,stress,andnot-selfnessofthefiveaggregates,forwhatthenremainsisthenaturalDhammafreefrombirth,aging,illnessanddeath.It’scalledUnbinding,Emptiness,theUnconditioned:Thesenamesallmeanthesamething.They’resimplyconventionaldesignationsthatalsohavetobeletgosothatyoucandwellintheaspectofminddevoidofanysenseofself.

Sothepaths,fruitions,andnibbānaarenotsomethingtohopeforinafuturelifebydevelopingavastheapofperfections.SomepeopleliketopointoutthattheLordBuddhahadtoaccumulatesomany,manyvirtues—butwhataboutyou?Youdon’t

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considerhowmanyliveshavepassedwhileyoustillhaveyettoattainthegoal,allbecauseofyourstupidityincontinuallyfindingexcusesforyourself.

ThebasicprinciplesthattheLordBuddhataught—suchasthefourestablishingsofmindfulness,thefourNobleTruths,thethreecharacteristicsofinconstancy,stress,andnot-selfness—arerighthereinsideyou,soprobeonintocontemplatethemuntilyouknowthem.Defilement,craving,andattachmentarerighthereinsideyou,too,socontemplatethemuntilyougaintrueinsight.Thenyou’llbeabletoletthemgo,nolongerlatchingontothemasreallybeing“me”or“mine.”Thiswayyou’llgainreleasefromsufferingandstresswithinyourself.

Don’tkeepexcusingyourselfbyrelying,forinstance,onthemiraculouspowersofsomeobjectorwaitingtobuilduptheperfections.Don’tthinkinthoseterms.Thinkinsteadofwhatthedefilementsarelikerighthereandnow:Isitbettertodisbandthemortofallinwiththem?Ifyoufallinwiththem,istheresufferingandstress?Youhavetofindoutthetruthwithinyourselfsoastogetridofyourstupidityanddelusioninthinkingthatthisbodilyframeofsufferingisreallyhappiness.

We’reallstuckinthisdelusionbecausewedon’topenoureyes.Thisiswhywehavetokeepdiscussingtheseissues,givingadviceanddiggingoutthetruthsothatyou’llgiverisetothemindfulnessanddiscernmentthatwillenableyoutoknowyourself.Thefactthatyou’vebeguntoseethings,toacknowledgethedefilementsandstresswithinyourselftoatleastsomeextent,isverybeneficial.It’sbetterthatwetalkaboutthesethingsthanaboutanythingelse,sothatwe’llgainknowledgeaboutsufferinganditscause,abouthowtocontemplatebody,feelings,mind,andmentalqualitiessoastodisbandoursufferingandstress.Thiswaywecanreduceoursufferingsbecausewe’llbelettinggoofthedefilementsthatscorchthemindandgetitagitated.Ourmindfulnessanddiscernmentwillgraduallybeabletoeliminatethedefilementsandcravingsfromtheheart.

Thispracticeofours,ifwereallydoitandreallycometoknow,willreallyreduceoursufferings.Thiswillattractotherstofollowourexample.Wewon’thavetoadvertise,forthey’llhavetonotice.Wedon’thavetobragaboutwhatlevelwe’veattainedorwhatdegreeswe’veearned.Wedon’thaveanyofthathere,forallwetalkaboutissuffering,stress,thedefilements,not-self.Ifweknowwithrealmindfulnessanddiscernment,wecanscrapeawayourdefilements,cravings,andattachments,andthegoodresultswillberightthereinsideus.

Sonowthatwehavethisopportunity,weshouldmakeaconcertedeffortforthesakeofourownprogress.Don’tletyourlifepassundertheinfluenceofdefilement,craving,andattachment.Makeanefforttocorrectyourselfinthisareaeveryday,everymoment,andyou’resuretoprogressinyourpracticeofdestroyingyourdefilementsanddisbandingyoursufferingandstressatalltimes.Thisbusinessofsacrificingdefilementsorsacrificingyoursenseofselfisveryimportantbecauseitgivesrewards—peace,normalcy,freedomwitheverymoment—righthereintheheart.Thepracticeis

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thussomethingreallyworthyofinterest.Ifyou’renotinterestedinthepracticeofsearchingoutanddestroyingthediseasesofdefilement,ofyourownsufferingandstress,you’llhavetostaystuckthereinrepeatedsufferingalongwitheveryotherignorantpersonintheworld.

WhenMara—temptation—triedtostoptheBuddha’seffortsbytellinghimthatwithinsevendayshewouldbecomeaUniversalEmperor,theBuddhaanswered,“Iknowalready!Don’ttrytodeceivemeortemptme.”BecausetheBuddhahadtheabilitytoknowsuchthingsinstantlyforhimself,Marawascontinuallydefeated.Butwhataboutyou?AreyouadiscipleoftheLordBuddhaorofMara?Whenevertemptationappears—thereyougo,followinghimhook,line,andsinker,withnosenseofwearinessordispassionatall.Ifwe’rereallydisciplesoftheBuddhawehavetogoagainsttheflowofdefilement,craving,andattachment,establishingourselvesingoodqualities—beginningwithmorality,whichformstheidealprincipleforprotectingourselves.Thenwecangainreleasefromsufferingbyworkingfromthelevelofthepreceptsontomentalcalmandthenusingdiscernmenttoseeinconstancy,stress,andnot-self.Thisisahighlevelofdiscernment,youknow:thediscernmentthatpenetratesnot-self.

Atanyrate,theimportantpointisthatyounotbelieveyourdefilements.Eventhoughyoumaystillhavetheeffluentsofignoranceorcravinginyourmind,alwayskeepmakinguseofmindfulnessanddiscernmentasyourmeansofknowing,lettinggo,scrubbingthingsclean.Whentheseeffluentscometotemptyou,simplystop.Letgo.Refusetogoalongwiththem.Ifyoubelievethemwhentheytellyoutolatchontothings,you’llsimplycontinuebeingburnedandagitatedbydesire.Butifyoudon’tgoalongwiththem,thedesiresinthemindwillgraduallyloosen,subside,andeventuallycease.

Sointrainingthemind,youhavetotakedesireasyourbattlefieldinthesamewayyouwouldintreatinganaddiction:Ifyouaren’tintentondefeatingit,there’snowayyoucanescapebeingaslavetoitrepeatedly.Wehavetousemindfulnessasaprotectiveshieldanddiscernmentasourweapontocutthroughanddestroyourdesires.Thatwayourpracticewillresultinsteadyprogress,enablingustokeepabreastofdefilement,cravingandattachmentwithmoreandmoreprecision.

If,inyourpractice,youcanreadanddecipherthemind,you’llfindyourescaperoute,followingthefootstepsoftheNobleOnes.Butaslongasyoudon’tseeit,you’llthinkthattherearenopaths,nofruitions,nonibbāna.Onlywhenyoucandisbandthedefilementswillyouknow.Youreallyhavetobeabletodisbandtheminordertoknowforyourselfthatthepaths,fruitions,andnibbānareallyexistandreallycandisbandsufferingandstress.Thisissomethingyouhavetoknowforyourself.It’stimeless:Nomatterwhatthetimeorseason,wheneveryouhavethemindfulnesstostopandletgo,there’snosuffering.Asyoulearntodothisoverandover,moreandmorefrequently,thedefilementsgrowweakerandweaker.Thisiswhyit’sehipassiko—somethingyou

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caninviteotherpeopletocomeandsee,forallpeoplewhodothiscandisbanddefilementandsuffering.Iftheycontemplateuntiltheyseeinconstancy,stressandnot-self,they’llnolongerhaveanyattachments,andtheirmindswillbecomeDhamma,willbecomefree.

There’snoneedtogetallexcitedaboutanyoneoutside—spiritentitiesorwhatever—becausesuccessinthepracticeliesrighthereintheheart.Lookintoituntilyoupenetrateclearlyallthewaythroughyourself,sweepawayallyourattachments,andthenyou’llhavethis“ehipassiko”withinyou.“Comeandsee!Comeandsee!”Butifthere’sstillanydefilement,thenit’s,“Comeandsee!Comeandseethedefilementsburningme!”Itcanworkbothways,youknow.Ifyoudisbandthedefilements,letgo,andcometoastop,thenit’s,“Comeandseehowthedefilementsaregone,howthemindisemptyrighthereandnow!”Thisissomethinganyonecanknow,somethingyoucanknowthoroughlyforyourselfwithnogreatdifficulty.

Turningtolookintothemindisn’tallthatdifficult,youknow.Youdon’thavetotravelfartodoit.Youcanwatchitatanytime,inanyposture.Truethingsandfalsearealltherewithinyou,butifyoudon’tstudyyourselfwithin,youwon’tknowthem—foryouspendallyourtimestudyingoutside,thethingsoftheworldthatworldlypeoplestudy.IfyouwanttostudytheDhamma,youhavetoturnaroundandcomeinside,watchingrightatthebody,atfeelings,atthemind,atmentalqualitiesuntilyouknowthetruththatthebodyisn’tyouoryours;it’sinconstant,stressful,andnot-self.Feelingsareinconstant,stressful,andnot-self.Themindisinconstant,stressful,andnot-selfaswell.ThenlookattheDhammaofmentalqualities:They’reinconstantandstressful.Theyarise,persist,andpassaway.Ifyoudon’tlatchonandcanbecomefreefromanysenseofselfrighthereatmentalqualities,themindbecomesfree.

Ifyouunderstandcorrectly,themindisreallyeasytodealwith.Ifyoudon’t,it’stheexactopposite.Likepushingalightswitch:Ifyouhitthe“on”button,thelightisimmediatelybright.Withthe“off”button,it’simmediatelydark.Thesameholdstruewiththemind.Ifyourknowledgeiswrong,it’sdark.Ifyourknowledgeisright,it’sbright.Thenlooktoseeifthere’sanythingworthclingingto.Ifyoureallylook,you’llseethatthereisn’t,forallthethingsyoucanclingtoaresufferingandstress—affairsofignorance,speculation,day-dreaming,takingissuewiththings,self,people,uselesschatter,endlessnewsreports.Butifyoufocusonprobingintothemind,there’snothing—nothingbutlettinggotobeemptyandfree.ThisiswheretheDhammaariseseasily—aseasilyasdefilementsariseontheotherside,simplythatyou’renowlookingfromadifferentangleandhavethechoice:Doyouwantthedarkangleorthebright?Shouldyoustoporkeeprunning?Shouldyoubeemptyorentangled?It’syourstodecidewithinyou.

TheDhammaissomethingmarvelousandamazing.Ifyoustartoutwithrightunderstanding,youcanunderstandallthewaythrough.Ifyougetsnaggedatanypoint,youcanexamineandcontemplatethingstoseewhereyou’restillattached.Keepcross-

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examiningbackandforth,andthenallwillbecomeclear.We’realreadygoodatfollowingtheknowledgeofdefilementandcraving,sonow

wehavetofollowtheknowledgeofmindfulnessanddiscernmentinstead.Keepcross-examiningthedefilements.Don’tsubmittothemeasily.Youhavetoresisttheirpowerandrefusetofallinwiththem.That’swhenyou’llreallycometoknow.Whenyoureallyknow,everythingstops.Cravingstops,yourwanderingsstop,likes,hatreds—thisknowledgesweepseverythingaway.Butifyoudon’tknow,youkeepgatheringthingsupuntilyou’rethoroughlyembroiled:arrangingthis,adjustingthat,wantingthisandthat,lettingyoursenseofselfrearitsuglyhead.

Thinkofitlikethis:You’reahugeplayhouseshowingatrue-to-lifedramawhosehero,heroineandvillains—whichareconventionalsuppositions—areentirelywithinyou.Ifyoustripawayallconventionalsuppositionsanddesignations,whatyouhaveleftisnothingbutDhamma:freedom,emptiness.Andsimplybeingfreeandemptyofanysenseofselfisenoughtobringthewholeshowtoanend.

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P A R T I V

AGoodDoseofDhamma

forMeditators

WhenTheyAreIll

September3,1965

INormally,illnessissomethingweallhave,butthetypeofillnesswhereyoucanstill

doyourworkisn’trecognizedasillness.It’scalledthenormalhumanconditionallovertheworld.Yetreally,whenthebodyisinitsnormalstate,it’sstillillinandofitself—simplythatpeopleingeneralareunawareoftheillnessofthedeteriorationofphysicalandmentalphenomena,continually,frommomenttomoment.

Thewaypeoplegetcarriedawaywiththeirthoughtsandpreoccupationswhilethey’restillstrongenoughtodothisanddothat:That’sreallycomplacency.They’rearenomatchatallforpeoplelyinginbedill.Peoplelyinginbedillareluckybecausetheyhavetheopportunitytodonothingbutcontemplatestressandpain.Theirmindsdon’ttakeupanythingelse,don’tgoanywhereelse.Theycancontemplatepainatalltimes—andletgoofpainatalltimesaswell.

Don’tyouseethedifference?The“emptiness”ofthemindwhenyou’reinvolvedinactivitiesis“play”emptiness.Imitationemptiness.It’snottherealthing.Buttocontemplateinconstancy,stress,andnot-selfnessasitappearsrightinsideyouwhileyou’relyingrighthereisverybeneficialforyou.Justdon’tthinkthatyou’rewhat’shurting.Simplyseethenaturalphenomenaofphysicalandmentaleventsastheypassaway,passaway.They’renotyou.They’renotreallyyours.Youdon’thaveanyrealcontroloverthem.

Lookatthem!Exactlywheredoyouhaveanycontroloverthem?Thisistrueforeveryoneintheworld.You’renottheonlyonetowhomit’shappening.Sowhateverthediseasethereisinyourbody,it’snotimportant.What’simportantisthediseaseinthemind.Normallywedon’tpaytoomuchattentiontothefactthatwehavediseasesinourminds—inotherwords,thediseasesofdefilement,craving,andattachment.Wepayattentiononlytoourphysicaldiseases,afraidofallthehorriblethingsthatcan

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happentothebody.Butnomatterhowmuchwetrytostavethingsoffwithourfears,whenthetimecomesforthingstohappen,nomatterwhatmedicinesyouhavetotreatthebody,theycangiveyouonlytemporaryrespite.Eventhepeopleinthepastwhodidn’tsufferfromheavydiseasesarenolongerwithus.They’veallhadtopartfromtheirbodiesintheend.

Sowhenyoucontinuallycontemplateinthisway,itmakesyouseethetruthofinconstancy,stress,andnot-selfnesscorrectlywithinyou.Andyou’llhavetogrowmoreandmoredisenchantedwiththings,stepbystep.

Whenyougiveitatryandletgo,who’sthere?Areyoutheonehurting,orisitsimplyanaffairoftheDhamma?Youhavetoexaminethisverycarefullytoseethatit’snotreallyyouthat’shurting.Thediseaseisn’tyourdisease.It’sadiseaseofthebody,adiseaseofphysicalform.Intheend,physicalformandmentaleventshavetochange,tobestressfulinthechange,tobenot-selfinthechangeandthestress.Butyoumustfocusonthem,watchthem,andcontemplatethemsothatthey’reclear.Makethisknowledgereallyclear,andrightthereiswhereyou’llgainreleasefromallsufferingandstress.Rightthereiswhereyou’llputanendtoallsufferingandstress.Asfortheaggregates,they’llcontinuetoarise,age,growill,andpassawayinlinewiththeirownaffairs.Whentheircausesandconditionsrunout,theydieandgointotheircoffin.

Somepeople,whenthey’rehealthyandcomplacent,diesuddenlyandunexpectedlywithoutknowingwhat’shappeningtothem.Theirmindsarecompletelyoblivioustowhat’sgoingon.Thisismuchworsethanthepersonlyingillinbedwhohaspaintocontemplateasameansofdevelopingdisenchantment.Soyoudon’thavetobeafraidofpain.Ifit’sgoingtobethere,letitbethere—butdon’tletthemindbeinpainwithit.Andthenlook—rightnow—isthemindemptyof“me”and“mine”?

Keeplookingonin.Keeplookingoninsothatthingsarereallyclear,andthat’senough.Youdon’thavetogoknowinganythinganywhereelse.Whenyoucancurethediseaseorthepainlightens,that’ssomethingnormal.Whenitdoesn’tlighten,that’snormal,too.Butiftheheartissimplyemptyof“me”and“mine,”therewillbenopainwithinit.Asforthepainintheaggregates,don’tgiveitasecondthought.

Soseeyourselfaslucky.Lyinghere,dealingwiththedisease,youhavetheopportunitytopracticeinsightmeditationwitheverymoment.Itdoesn’tmatterwhetheryou’rehereinthehospitalorathome.Don’tlettherebeanyrealsenseinthemindthatyou’reinthehospitalorathome.Letthemindbeintheemptiness,emptyofalllabelsandmeanings.Youdon’thavetolabelyourselfasbeinganywhereatall.

Thisisbecausetheaggregatesarenotwhereyouare.They’reemptyofanyindwellingperson.They’reemptyofany“me”or“mine.”Whenthemindislikethis,itdoesn’tneedanythingatall.Itdoesn’thavetobehereorgothereoranywhereatall.Thisistheabsoluteendofsufferingandstress.…

Themind,whenitdoesn’tgetengrossedwiththetasteofpleasureorpain,isfreein

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andofitself,inlinewithitsownnature.ButIaskthatyouwatchitcarefully,thebehaviorofthismindasit’semptyinlinewithitsownnature,notconcoctinganydesiresforanything,notwantingpleasureortryingtopushawaypain.

Whenthemindisemptyinlinewithitsnature,there’snosenseofownershipinit;therearenolabelsforitself.Nomatterwhatthoughtsoccurtoit,itseesthemasinsubstantial,asemptyofself.There’ssimplyasensationthatthenpassesaway.Asensationthatthenpassesaway,andthat’sall.

Soyouhavetowatchthephenomenathatariseandpassaway.Inotherwords,youhavetowatchthephenomenonofthepresentcontinuously—andthemindwillbeempty,inthatitgivesnomeaningsorlabelstothearisingandpassingaway.Asforthearisingandpassingaway,that’sacharacteristicoftheaggregatesthathastoappearaspartoftheirnormalnature—simplythatthemindisn’tinvolved,doesn’tlatchon.Thisisthepointyoucanmakeuseof.

Youcan’tgopreventingpleasureandpain,youcan’tkeepthemindfromlabelingthingsandformingthoughts,butyoucanputthesethingstoanewuse.Ifthemindlabelsapain,saying,“Ihurt,”youhavetoreadthelabelcarefully,contemplateituntilyouseethatit’swrong.Ifthelabelwereright,itwouldhavetosaythatthepainisn’tme,it’sempty.Orifthere’sathoughtthat“I’minpain,”thistypeofthinkingisalsowrong.Youhavetotakeanewapproachtoyourthinking,toseethatthinkingisinconstant,stressful,andnotyours.

Sowhateverarises,investigateandletgoofwhat’srightinfrontofyou.Justmakesurethatyoudon’tcling,andthemindwillkeeponbeingemptyinlinewithitsnature.Ifnothoughtsarebotheringyou,theremaybestrongpain,orthemindmaybedevelopinganabnormalmood,butwhateverishappening,youhavetolookrightin,lookallthewayintothesensationofthemind.Onceyouhaveasenseoftheemptymind,thenifthere’sanydisturbance,anysenseofirritation,you’llknowthattheknowledgegivingrisetoitiswrongknowledge,inandofitself.Rightknowledgewillimmediatelytakeover,makingthewrongknowledgedisband.

Inordertoholdcontinuouslytothisfoundationofknowing,youfirsthavetostartoutbyexercisingrestraintoverthemind,atthesametimethatyoufocusyourattentionandcontemplatethephenomenonofstressandpain.Keepthisupuntilthemindcanmaintainitsstanceintheclearemptinessoftheheart.Ifyoucandothisallthewaytotheend,thefinaldisbandingofsufferingwilloccurrightthere,rightwherethemindisempty.

Butyouhavetokeeppracticingatthiscontinuously.Wheneverpainarises,regardlessofwhetherit’sstrongornot,don’tlabelitorgiveitanymeaning.Evenifpleasurearises,don’tlabelitasyourpleasure.Justkeeplettingitgo,andthemindwillgainrelease—emptyofallclingingorattachmentto“selfness”witheachandeverymoment.Youhavetoapplyallyourmindfulnessandenergytothisatalltimes.

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Youshouldseeyourselfasfortunate,thatyou’relyinghereill,contemplatingpain,foryouhavetheopportunitytodevelopthePathinfullmeasure,gaininginsightandlettingthingsgo.Nobodyhasabetteropportunitythanwhatyouhaverightnow.Peoplerunningaround,engagedintheiraffairs:Eveniftheysaytheirmindsaredisengaged,they’rereallynomatchforyou.Apersonlyingillinbedhastheopportunitytodevelopinsightwitheveryin-and-outbreath.It’sasignthatyouhaven’twastedyourbirthasahumanbeing,youknow,becauseyou’repracticingtheteachingsoftheLordBuddhatothepointwhereyougainclearknowledgeintothetruenatureofthingsinandofthemselves.

Thetruenatureofthings,ontheoutsidelevel,referstothephenomenonofthepresent,thechangingofthefiveaggregates.Youcandeciphertheircode,deciphertheircodeuntilyougetdisenchantedwiththem,loseyourtasteforthem,andletthemgo.Whenthemindisinthisstate,thenextstepistocontemplateitskillfullytoseehowit’sempty,allthewaytotheultimateemptiness—thekindofemptinessthatgoesclearlyintothetruenaturelyingmostdeeplyinsidewherethereisnoconcoctingofthoughts,noarising,nopassingaway,nochangingatall.

Whenyoucorrectlyseethenatureofthingsontheouterleveluntilitisallcleartoyou,themindwillletgo,letgo.That’swhenyouautomaticallyseeclearlythenatureofwhatliesontheinnerlevel—emptyofallcyclingthroughbirthanddeath,withnothingconcoctedatall.…Theemptiestextremeofemptiness,withnolabels,nomeanings,noclingingsorattachments.AllIaskisthatyouseethisclearlywithinyourownmind.

Theordinaryemptinessofthemindisusefulononelevel,butthat’snotallthereis.Trueemptinessisemptyuntilitreachesthetruenatureofthingsontheinnerlevel—somethingreallyworthferretingout,reallyworthcomingtoknow.…

Thisissomethingyouhavetoknowforyourself.…Therearereallynowordstodescribeit…butwecantalkaboutitbywayofguidance,becauseitmayhappenthatultimatelyyouletgoofeverything,inwhat’scalleddisbandingwithouttrace.

Themind’spointofdisbandingwithouttrace,ifyoukeepdevelopinginsighteveryday,everymomentlikethis,willhappenonitsown.Themindwillknowonitsown.Sodon’tletthemindbotheritselfbygettingpreoccupiedwithpleasureorpain.Focusonpenetratingintothemindinandofitselfrelentlessly.

Doyouseehowdifferentthisisfromwhenyou’rerunningaroundstrongandhealthy,thinkingaboutthis,that,andtheotherthing?…Thisiswhythere’snoharminhavinglotsofpain.Theharmisinourstupidityingivinglabelsandmeaningstothings.Peopleingeneraltendtoreflectonthefleetingnatureoflifewithreferencetootherpeople,whensomeoneelsegrowssickordies,buttheyrarelyreflectonthefleetingnatureoftheirownlives.Orelsetheyreflectforjustamomentandthenforgetallaboutit,gettingcompletelyinvolvedintheirotherpreoccupations.Theydon’tbringthesetruthsinward,toreflectontheinconstancyoccurringwithinthemselveswithevery

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moment.Thefactthattheycanstilldothisandthat,thinkthisandthat,saythisandthat,

makesthemloseallperspective.Whenyoupracticeinsightmeditation,it’snotsomethingthatyoutakeamonthortwoofftodoonaspecialretreat.That’snottherealthing.It’snomatchforwhatyou’redoingrightnow,forhereyoucandoitalldayeverydayandallnight,exceptwhenyousleep.Especiallywhenthepainisstrong,it’sreallygoodforyourmeditation,becauseitgivesyouthechancetoknowonceandforallwhatinconstancyislike,whatstressandsufferingarelike,whatyourinabilitytocontrolthingsislike.

Youhavetofindoutrighthere,rightinfrontofyou,sodon’ttrytoavoidthepain.Practiceinsightsoastoseethetruenatureofpain,itstruenatureasDhamma,andthenkeeplettingitgo.Ifyoudothis,there’snowayyoucangowrong.Thisisthewaytoreleasefromsuffering.

Andit’ssomethingyouhavetodobeforeyoudie,youknow,notsomethingyouwaittodowhenyoudieorarejustabouttodie.It’ssomethingyousimplykeepondoing,keepon“insighting.”Whenthediseaselessensyou“insight”it.Whenitgrowsheavy,you“insight”it.Ifyoukeepondevelopinginsightlikethis,themindwillgetoveritsstupidityanddelusion.Inotherwords,thingslikecravinganddefilementwon’tdarehasslethemindthewaytheyusedto.…

Soyouhavetogiveityourall—allyourmindfulness,allyourenergy—nowthatyouhavetheopportunitytopracticetheDhamma.Letthisbeyourlastlifetime.Don’tlettherebeanythingbornagain.Ifyou’rebornagain,thingswillcomebackagainjustastheyarenow.Thesameoldstuff,overandoverandoveragain.Oncethere’sbirth,therehastobeaging,illness,anddeath,inlinewithyourdefilements,experiencingthegoodandbadresultstheykeepchurningout.It’sacycleofsuffering.Sothebestthingistogainreleasefrombirth.Don’tletyourselfwantanythinganymore.Don’tletyourselfwantanythinganymore,forallyourwantsfallinwithwhat’sinconstant,stressful,andnot-self.

Wantingissimplyaformofdefilementandcraving.Youhavetodisbandthesethingsrightattheinstigator:thewantingthat’snothingbutcravingforsensuality,cravingforbecoming,orcravingfornobecoming—thegermsofbirthintheheart.Sofocusinandcontemplateattherightspot,seeingthateventhoughcravingmaybegivingrisetobirthatsensorycontact,youcansetyourknowingrightatthemind,rightatconsciousnessitself,andlettherejustbetheknowingthatletsgoofknowing.Thisissomethingtoworkatuntilyouhaveitmastered.

Settingyourknowingatthemind,lettinggoofknowinglikethis,issomethingverybeneficial.There’snogettingstuck,nograbbingholdofyourknowledgeorviews.Iftheknowledgeisright,youletitgo.Iftheknowledgeiswrong,youletitgo.Thisiscalledknowinglettinggoofknowingwithoutgoingandgettingentangled.Thiskindof

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knowingkeepsthemindfromlatchingontowhateverarises.Assoonasyouknowsomething,youletitgo.Assoonasyouknowsomething,you’veletitgo.Themindjustkeepsonstayingempty—emptyofmentalfabricationsandthoughts,emptyofeverysortofillusionthatcouldaffectthemind.Itquicklyseesthroughthemandletsthemgo,knowsandletsgo,withoutholdingontoanything.Allithasleftistheemptiness.…

You’vealreadyseenresultsfromyourpractice,stepbystep,fromcontemplatingthingsandlettingthemgo,lettinggoevenofthethoughtthatyouaretheoneinpain,thatyouaretheonewho’sdying.Thepainandthedyingareanaffairoftheaggregates,pureandsimple.Whenthisknowledgeisclearandsure—thatit’snot“my”affair,there’sno“me”inthere—there’sjustanemptymind:anemptymind,emptyofanylabelforitself.Thisisthenatureofthemindfreeofthegermsthatusedtomakeitassumethisandthat.They’redeadnow.Thosegermsarenowdeadbecausewe’vecontemplatedthem.We’veletgo.We’vesetourknowingrightatthemindandletgoofwhateverknowinghasarisen,allalongtothepointwherethemindisempty.Clear.Inandofitself.…

Consciousness,whenyou’reawareofitinwardly,arisesandpassesawaybyitsveryownnature.There’snorealessencetoit—thisiswhatyouseewhenyoulookattheelementalpropertyofconsciousness(viññāṇa-dhātu),pureandsimple.Whenit’snotinvolvedwithphysicalormentalphenomena,it’ssimplyawareofitself—aware,pureandsimple.That’scalledthemindpureandsimple,orthepropertyofconsciousnesspureandsimple,inandofitself,anditletsgoofitself.Whenyou’retoldtoknowandtoletgooftheknowing,itmeanstoknowtheconsciousnessthatsensesthingsandthenletsgoofitself.

Asfortheaggregateofconsciousness(viññāṇa-khandha),that’satrouble-makingconsciousness.Thegermsthatkeeppilingthingsonlieinthiskindofconsciousness,whichwantstohangontoasenseofself.Eventhoughitcanletgoofphysicalpain,orofphysicalandmentaleventsingeneral,itstillhangsontoasenseofself.Sowhenyou’retoldtoknowthelettinggoofknowing,itmeanstoletgoofthiskindofconsciousness,tothepointwhereconsciousnesshasnolabelforitself.That’swhenit’sempty.Ifyouunderstandthis,orcanstraightenouttheheartandmindfromthisangle,therewon’tbeanythingleft.Pain,suffering,stress—allyourpreoccupations—willbecomeentirelymeaningless.Therewillbenosenseofgoodorbadoranythingatall.Dualitieswillnolongerbeabletohaveaneffect.Ifyouknowinthisway—theknowingthatletsgoofknowing,consciousnesspureandsimple—itpreventsanypossiblefashioningofthemind.

Thedualitiesthatfashiongoodandbad:There’sreallynothingtothem.Theyarise,andthat’sallthereistothem;theydisband,andthat’sallthereistothem.Sonowwecometoknowtheaffairsofthedualitiesthatfashionthemindintospirals,thatfashionthemindorconsciousnessintoendlesscycles.Whenyouknowtheknowingthatletsgoofknowing,rightatconsciousnessinandofitself,dualitieshavenomoremeaning.

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There’snomorelatchingontothelabelsofgoodandbad,pleasureandpain,trueandfalse,orwhatever.Youjustkeeponlettinggo.…

Eventhisknowingthatletsgoofknowinghasnolabelforitself,saying,“Iknow,”or“Isee.”Butthisissomethingthatliesalittledeep,thatyouhavetomakeanefforttoseeclearlyandrightly.Youhavetokeeplookinginashrewdway.Theshrewdnessofyourlooking:That’ssomethingveryimportant,foronlythatcanleadtoAwakening.Yourknowledgehastobeshrewd.Skillful.Makesurethatit’sshrewdandskillful.Otherwiseyourknowledgeofthetruenatureofthings—ontheinnerorouterlevels—won’treallybeclear.It’llgetstuckononlytheelementarylevelsofemptiness,labelingandlatchingontotheminawaythatjustkeepspilingthingson.Thatkindofemptinesssimplycan’tcomparewiththiskind—theknowingthatletsgoofknowingrightatconsciousnesspureandsimple.Makesurethatthiskindofknowingkeepsgoingcontinuously.Ifyouslipforamoment,justgetrightbacktoit.You’llseethatwhenyoudon’tlatchontolabelsandmeanings,thoughtsofgoodandbadwilljustcometoastop.They’lldisband.SowhentheBuddhatellsustoseetheworldasempty,thisisthewaywesee.

Theemptinessliesinthefactthattheminddoesn’tgivemeaningtothings,doesn’tfashionthings,doesn’tcling.It’semptyrightatthiskindofmind.Onceyou’recorrectlyawareofthiskindofemptymind,you’llnolongergetcarriedawaybyanythingatall.Butifyoudon’treallyfocusdownlikethis,therewillonlybealittlesmatteringofemptiness,andthenyou’llfindyourselfgettingdistractedbythisandthat,spoilingtheemptiness.Thatkindofemptinessisemptinessinconfusion.You’restillcaughtupinconfusionbecauseyouhaven’tcontemplateddowntothedeeperlevels.Yousimplyplayaroundwithemptiness,that’sall.Thedeeperlevelsofemptinessrequirethatyoufocusinandkeeponlookinguntilyou’rethoroughlyclearaboutthetruenatureofthingsinthephenomenonofthepresentarisinganddisbandingrightinfrontofyou.Thiskindofminddoesn’tgetinvolved,doesn’tlatchontomeaningsorlabels.

Ifyouseethiskindofemptinesscorrectly,therearenomoreissues,nomorelabelsforanythinginthisheapofphysicalandmentalphenomena.Whenthetimecomesforitalltofallapart,there’snothingtogetexcitedabout,nothingtogetupsetabout,forthat’sthewayithastogobyitsnature.Onlyifwelatchontoitwillwesuffer.…

TheDhammaisrighthereinourbodyandmind,simplythatwedon’tseeit—orthatweseeitwrongly,latchingonandmakingourselvessuffer.Ifwelookatthingswiththeeyesightofmindfulnessanddiscernment,whatistheretomakeussuffer?Whyisthereanyneedtofearpainanddeath?Evenifwedofearthem,whatdoweaccomplish?Physicalandmentalphenomenahavetogotheirownway—inconstantintheirownway,stressfulintheirownway,beyondourcontrolintheirownway.Sowhatbusinessdowehaveinreachingoutandlatchingonandsayingthattheirstressandpainisourstressandpain?Ifweunderstandthatthelatchingoniswhatmakesussufferoverandoveragain,witheachandeverybreath,thenallwehavetodoisletgo

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andwe’llseehowthereisreleasefromsufferingrightbeforeourveryeyes.…Sokeeponlookingintoknow,inthewayI’vedescribed,rightatthemind.But

don’tgolabelingitasa“mind”oranythingatall.Justlettherebethingsastheyare,inandofthemselves,pureandsimple.That’senough.Youdon’tneedtohaveanymeaningsorlabelsforanythingatall.Thatwillbetheendofallsuffering.…Whenthingsdisbandintheultimateway,theydisbandrightatthepointoftheelementalpropertyofconsciousnessfreeofthegermsthatwillgiverisetoanythingfurther.That’swhereeverythingcomestoanend,withnomorerebirthorredeathofanykindatall.…

Thepracticeissomethingyouhavetodoforyourself.Ifyouknowthingsclearlyandcorrectlywithyourownmindfulnessanddiscernment,that’syourtool,well-sharpened,inhand.Ifthemindistrainedtobesharp,withmindfulnessanddiscernmentasitstoolforcontemplatingitself,thendefilement,craving,andattachmentwillkeepgettingweededoutandclearedaway.Youcanlookandsee,fromtheamountyou’vealreadypracticed:Aren’ttheyalreadyclearedawaytosomeextent?Theminddoesn’thavetoworryaboutanything,doesn’thavetogetinvolvedwithanythingelse.Letgoofeverythingoutsideandthenkeeplettinggountilthemindletsgoofitself.Whenyoudothis,howcanyounotseethegreatworthoftheDhamma?…

SoIaskthatthismindemptyofattachment,emptyofanysenseofselfwhatsoever,becleartoyouuntilyouseethatit’snothingbutDhamma.Getsothatit’snothingbutDhamma,perfectlyplaintoyourawareness.Maythisappeartoyou,asitisonitsown,witheachandeverymoment.

IIListeningtotheDhammawhenthemindhasalreadyreachedabasiclevelof

emptinessisveryuseful.It’slikeanenergizingtonic,forwhenwe’resick,there’sboundtobepaindisturbingus;butifwedon’tpayitanyattention,itsimplybecomesanaffairofthebody,withoutinvolvingthemindatall.Noticethisasyou’relistening:Themindhasletgoofthepaintolistentothewords,leavingthepaintoitsownaffairs.Themindisthenempty.…

Oncethemindhonestlyseesthetruththatallcompoundedthingsareinconstant,itwillhavetoletgoofitsattachments.Theproblemhereisthatwehaven’tyetreallyseenthis,orhaven’tyetreflectedonitinaskillfulway.Oncewedo,though,themindisalwaysreadytogrowradiant.Clearknowingmakesthemindimmediatelyradiant.Sokeepcarefulwatchonthings.Evenifyoudon’tknowverymuch,justbeawareofthemindasitmaintainsabalanceinitsbasiclevelofneutralityandemptiness.Thenitwon’tbeabletofashionthepainsinthebodyintoanygreatissues,andyouwon’thavetobeattachedtothem.

Sokeepyourawarenessofthepainrightatthelevelwhereit’snomorethanamere

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sensationinthebody.Itcanbethebody’spain,butdon’tletthemindbeinpainwithit.Ifyoudoletthemindbeinpainwithit,thatwillpilethingson,layerafterlayer.Sothefirststepistoprotectthemind,toletthingsgo,thenturninwardtolookforthedeepest,innermostpartofyourawarenessandstayrightthere.Youdon’thavetogetinvolvedwiththepainsoutside.Ifyousimplytrytoendurethem,theymaybetoomuchforyoutobear.Solookfortheaspectofthemindthatliesdeepwithinandyou’llbeabletoputeverythingelseaside.

Now,ifthepainsarethesortyoucanwatch,thenmakeanefforttowatchthem.Themindwillstayatitsnormalneutrality,calmwithitsowninneremptiness,watchingeachpainasitchangesandpassesaway.Butifthepainistooextreme,thenturnaroundandgobackinside;forifyoucan’thandleit,cravingisgoingtoworkitswayintothepicture,wantingtopushthepainawayandtogainpleasure.Thiswillkeeppilingon,pilingon,puttingthemindinahorribleturmoil.

Sostartoutbysolvingtheproblemrightathand.Ifthepainissuddenandsharp,immediatelyturnaroundandfocusallyourattentiononthemind.Youdon’twanttohaveanythingtodowiththebody,anythingtodowiththepainsinthebody.Youdon’tlookatthem,youdon’tpaythemanyattention.Focusonstayingwiththeinnermostpartofyourawareness.Gettopointwhereyoucanseethepurestateofmindthatisn’tinpainwiththebody,andkeepitconstantlyclear.

Oncethisisconstantlyclear,thennomatterhowmuchpainthereisinthebody,it’ssimplyanaffairofmentalandphysicalevents.Themind,though,isn’tinvolved.Itputsallthesethingsaside.Itletsgo.

Whenyou’readeptatthis,it’saveryusefulskilltohave,fortheimportantthingsinlifedon’tlieoutside.Theylieentirelywithinthemind.Ifweunderstandthisproperly,wewon’thavetogoouttograbthisorthat.Wewon’thavetolatchontoanythingatall—becauseifwedolatchon,wesimplycauseourselvesneedlesssuffering.Thewell-beingofthemindliesatthepointwhereitdoesn’tlatchontoanything,whereitdoesn’twantanything.That’swhereourwell-beinglies—thepointwhereallsufferingandstressdisbandrightatthemind.…

Ifwedon’treallyunderstandthings,though,themindwon’tbewillingtoletthingsgo.Itwillkeeponholdingtight,foritfindssomuchflavorinthingsoutside.Whateverinvolvespainandstress:That’swhatitlikes.

Wehavetofocusoncontemplatingandlooking,lookingattheillusionsinthemind,thewrongknowledgeandopinionsthatcoveritupandkeepusfromseeingtheaspectofthemindthat’semptyandstillbyitsowninternalnature.Focusoncontemplatingtheopinionsthatgiverisetothecomplicatedattachmentsthatburytheminduntilit’sinawfulstraits.Seehowmentalevents—feelings,perceptions,andthought-fabrications—conditionthemind,conditionthepropertyofconsciousnessuntilit’sinterribleshape.

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Thisiswhyit’ssoimportanttoferretoutthetypeofknowingthatletsgoofknowing—thatknowsthepropertyofconsciousnesspureandsimplewhenmentaleventshaven’tyetcomeintoconditionit,orwhenithasn’tgoneouttoconditionmentalevents.Righthereiswherethingsgetreallyinteresting—inparticular,thethought-fabricationsthatconditionconsciousness.Theycomefromignorance,right?It’sbecauseofournotknowing,orourwrongknowing,thatthey’reabletoconditionthings.

SoIaskthatyoufocusonthisignorance,thisnot-knowing.Ifyoucanknowthecharacteristicsofnot-knowing,thissameknowledgewillknowboththecharacteristicsofthought-fabricationsastheygoabouttheirconditioningandhowtodisbandthem.Thisrequiresadroitcontemplationbecauseit’ssomethingsubtleanddeep.

Butnomatterhowsubtleitmaybe,thefactthatwe’vedevelopedourmindfulnessanddiscernmenttothispointmeansthatwehavetotakeaninterestinit.Ifwedon’t,there’snowaywecanputanendtostressorgainreleasefromit.

Or,ifyouwant,youcanapproachitlikethis:Focusexclusivelyontheaspectofthemindthat’sconstantlyempty.Ifanypreoccupationsappeartoit,beawareofthecharacteristicsofbaresensationwhenformsmakecontactwiththeeye,orsoundswiththeear,andsoforth.There’sabaresensation,andthenitdisbandsbeforeitcanhaveanysuchmeaningas“good”or“bad.”Ifthere’sjustthebaresensationthatthendisbands,there’snosuffering.

Beobservantofthemomentwhenformsmakecontactwiththeeye.Withsomethings,ifwe’renotinterestedinthem,nofeelingsoflikingordislikingarise.Butifwegetinterestedorfeelthatthere’sameaningtotheform,sound,smell,taste,ortactilesensation,you’llnoticethatassoonasyougiveameaningtothesethings,attachmentisalreadythere.

Ifyoustoptolookinthisway,you’llseethatattachmentissomethingsubtle,becauseit’sthereeveninthesimpleactofgivingmeaning.Ifyoulookinasuperficialway,youwon’tseethatit’sattachment—eventhoughthat’swhatitis,butinasubtleway.Assoonasthere’sameaning,there’salreadyattachment.Thisrequiresthatyouhavetobegoodandobservant—becauseinthecontactattheeyesandearsthatwetakesomuchforgranted,manysleights-of-handhappenallatonce,whichmeansthatwearen’tawareofthecharacteristicsoftheconsciousnessthatknowseachindividualsensation.Wehavetobeveryobservantifwewanttobeabletoknowthesethings.Ifwearen’tawareonthislevel,everythingwillbetiedupinattachment.Thesethingswillkeepsendingtheirreportsintothemind,conditioningandconcoctingallkindsofissuestoleavethemind,orconsciousness,inanutterturmoil.

Soifwewanttolookpurelyinside,wehavetobevery,veryobservant,becausethingsinsidearesubtle,elusive,andsensitive.Whenthemindseemsemptyandneutral:That’swhenyoureallyhavetokeepcarefulwatchandcontroloverit,soastoseeclearlythesensationofreceivingcontact.There’scontact,pureandsimple,thenit

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disbands,andthemindisempty.Neutralandempty.Onceyouknowthis,you’llknowwhatthemindislikewhenitisn’tconditionedbythepowerofdefilement,craving,andattachment.Wecanusethisemptinessofthemindasourstandardofcomparison,anditwilldousaworldofgood.…

Ultimately,you’llseetheemptinessofallsensorycontacts,asintheBuddha’steachingthatweshouldseetheworldasempty.Whathemeantisthatweobservebaresensationssimplyarisingandpassingaway,knowingwhatconsciousnessislikewhenitdoesnothingmorethanreceivecontact.Ifyoucanseethis,thenextstepinthepracticewon’tbedifficultatall—becauseyou’veestablishedneutralityrightfromthestart.Theactofreceivingcontactisnolongercomplicated:Themindnolongergrabsholdofthings,nolongerfeelsanylikesordislikes.It’ssimplyquietandawareallaroundwithinitselfatalltimes.Evenifyoucandothismuch,youfindthatyoubenefitfromnotlettingthingsgetcomplex,fromnotlettingthemconcoctthingsthroughthepowerofdefilement,craving,andattachment.Evenjustthismuchgetsridoflotsofproblems.

Thenwhenyoufocusfurtherintoseethenatureofallphenomenathatareknownthroughsensorycontact,you’llseethatthere’ssimplybaresensationwithnothingatallworthgettingattachedto.Ifyoulookwiththeeyesoftruemindfulnessanddiscernment,you’llhavetoseeemptiness—eventhoughtheworldisfullofthings.Theeyeseeslotsofforms,theearhearslotsofsounds,youknow,butthemindnolongergivesthemmeanings.Atthesametime,thingshavenomeaningsinandofthemselves.

Theonlyimportantthingisthemind.Allissuescomefromthemindthatgoesoutandgivesthingsmeaningsandgivesrisetoattachment,creatingstressandsufferingforitself.Soyouhavetolookuntilyouseeallthewaythrough.Lookoutwarduntilyouseeallthewayout,andinwarduntilyouseeallthewayin,allthewayuntilyoupenetrateinconstancy,stress,andnot-selfness.Seethingsastheyare,inandofthemselves,inlinewiththeirownnature,withoutanymeaningsorattachments.Thentherewon’tbeanyissues.Themindwillbeempty—cleanandbright—withoutyou’rehavingtodoanythingtoit.

Now,thefactthatthemindhasthevirusesofignorance,orofthecravingthatgivesrisetothingseasily,meansthatwecan’tbecareless.Inthebeginning,youhavetosupervisethingscarefullysothatyoucanseethecravingthatarisesatthemomentofcontact—say,whenthere’safeelingofpain.Ifyoudon’tlabelitasmeaningyourpain,cravingwon’tgettoomuchintotheact.Butifyoudogiveitthatmeaning,thentherewillbethedesiretopushthepainawayortohavepleasurecomeinitsplace.

Allthis,eventhoughwe’venevergottenanythingtrueanddependablefromdesiring.Thepleasurewegetfromourdesiresdoesn’tlast.Itfoolsusandthenchangesintosomethingelse.Painfoolsusandthenchangesintosomethingelse.Butthesechangeskeeppilingupandgettingverycomplicatedinthemind,andthisiswhatkeepsthemindignorant:Ithasbeenconditionedinsomanywaysthatitgetsconfused,deluded,dark,andsmoldering.

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Allkindsofthingsaresmolderinginhere.…Thisiswhytheprincipleoftheknowingthatletsgoofknowingissuchanimportanttool.Whatevercomesatyou,theknowingthatletsgoofknowingisenoughtogetyouthrough.Ittakescareofeverything.Ifyouletitslip,simplygetbacktothesamesortofknowing.Seeforyourselfhowfaritwilltakeyou,howmuchitcankeepthemindneutralandempty.

Youcancometoseethisbitbybit.Inthemomentswhenthemindisn’tinvolvedwithverymuch,whenit’satabasiclevelofnormalcy—empty,quiet,whatever—keepcarefulwatchoveritandanalyzeitaswell.Don’tletitjustbeinanobliviousstateofindifference,orelseitwillloseitsbalance.Ifyou’reinanobliviousstate,thenassoonasthere’scontactatanyofthesensedoors,there’ssuretobeattachmentorcravinggivingrisetothingstheinstantinwhichfeelingappears.Youhavetofocusonkeepingwatchofthechanges,thebehaviorofthemindateverymoment.Assoonasyourmindfulnesslapses,getbackimmediatelytoyouroriginalknowing.We’reallboundtohavelapses—allofus—becausetheeffluentofignorance,themostimportantoftheeffluents,isstillthereinthemind.

Thisiswhywehavetokeepworkingatourwatchfulness,ourinvestigation,ourfocusedawareness,sothattheykeepgettingclearerandclearer.Makeyourmindripeinmindfulnessanddiscernment,continuously.…

Oncethey’reripeenoughforustoknowthingsinaskillfulway,you’llbeabletodisbandthedefilementstheveryminutetheyappear.Assoonasyoubeginfeelinglikesanddislikes,youcandealwiththembeforetheyamounttoanything.Thismakesthingsaloteasier.Ifyouletthemloosesothattheyconditionthemind,makingitirritated,murky,andstirreduptothepointwhereitshowsinyourwordsandactions,thenyou’reinterriblestraits,fallingintohellinthisverylifetime.

ThepracticeoftheDhammarequiresthatwebeingeniousandcircumspectrightatthemind.Thedefilementsarealwaysreadytoflatterus,toworktheirwayintofavor.Ifwearen’tskillfulinourawareness,ifwedon’tknowhowtokeepthemindundercarefulsupervision,we’llbenomatchforthem—fortherearesomanyofthem.Butifwekeepthemindwellsupervised,thedefilementswillbeafraidofus—afraidofourmindfulnessanddiscernment,afraidofourawareness.

Noticewhenthemindisempty,awareallaround,withnoattachmentstoanythingatall:Thedefilementswillhideout—quiet—asiftheyweren’tthereatall.Butassoonasmindfulnessslips,evenjustalittle,theyspringrightup.Theyspringrightup.Ifyourecognizethemforwhattheyarethemomenttheyspringup,they’lldisbandrightthere.Thisisaveryusefulskilltohave.Butifweletthemgettothepointwheretheyturnintoissues,they’llbehardtodisband.That’swhenyouhavetostickwiththefightandnotgiveup.

Whateverhappens,startoutbystickingwithit—notsimplytoendureit,butsoastoexamineit,toseewhatit’slike,howitchanges,howitpassesaway.Westickwiththings

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sothatwecanseethroughtheirdeceits:thewaytheyarise,persist,anddisbandontheirown.Iftheydisbandwhilewe’reexaminingthemandclearlyseeingtheirdeceitfulness,wecanhavedonewiththemforgood.Thiswillleavethemindinastateoffreedomandindependence,emptyentirelywithinitself.

Ifyoucanlearntoseethroughthingsrightawaythemomenttheyarise—whatyoumightcallyourownlittleinstantaneousAwakenings—yourawarenesswillkeepgettingbrighterandbrighter,strongerandmoreexpansiveallthetime.

Soworkatthem—theselittleinstantaneousunderstandings—andeventually,whenthingscometogetherinanappropriateway,therewillbethemomentwherethere’stheinstantaneouscuttingthroughofdefilementsandeffluentsonceandforall.Whenthathappens,then:nibbāna.Nomoretakingbirth.Butifyouhaveyettoreachthatpoint,justkeepsharpeningyourknives:yourmindfulnessanddiscernment.Ifthey’redull,theywon’tbeabletocutanythingthrough,butwhatevershapethey’rein,keepcuttingthroughbitbybitwhateveryoucan.…

Iaskthatyoukeepatthis:examiningandunderstandingallaroundwithintheminduntilyoureachthepointwhereeverythingistotallyclearandyoucanletgoofeverythingwiththerealizationthatnothinginthefiveaggregatesorinphysicalandmentalphenomenaismeormine.Keeptryingtoletgo,andthatwillbeenough.Eachmomentasthey’retakingcareofyouhereinthehospital,dowhathastobedoneforyourillness,butmakesurethatthere’sthisseparate,specialawarenessexclusivetothemind—thisknowingthatsimplyletsgoofitself.Thatwillendallyourproblemsrightthere.…

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P A R T V

ReadingtheMind

Discernmentvs.Self-deceptionIt’simportantthatwediscussthestepsofthepracticeintrainingthemind,forthe

mindhasallsortsofdeceptionsbywhichitfoolsitself.Ifyouaren’tskillfulininvestigatingandseeingthroughthem,theyareverydifficulttoovercomeevenifyouarecontinuallymindfultokeepwatchoverthemind.Youhavetomakeanefforttofocusoncontemplatingthesethingsatalltimes.Mindfulnessonitsownwon’tbeabletogiverisetoanyrealknowledge.Atbest,itcangiveyouonlyalittleprotectionagainsttheeffectsofsensorycontact.Ifyoudon’tmakeafocusedcontemplation,themindwon’tbeabletogiverisetoanyknowledgewithinitselfatall.

Thisiswhyyouhavetotrainyourselftobeconstantlyawareallaround.Whenyoucometoknowanythingforwhatitreallyis,there’snothingbutlettinggo,lettinggo.Onthebeginninglevel,thismeansthemindwon’tgiverisetoanyunwiseorunprofitablethoughts.Itwillsimplystoptowatch,stoptoknowwithinitselfatalltimes.Ifthere’sanythingyouhavetothinkabout,keepyourthoughtsonthethemesofinconstancy,stress,andnot-self.Youhavetokeepthemindthinkingandlabelingsolelyinreferencetothesesortsofthemes,forifyourthinkingandlabelingareright,you’llcometoseethingsrightly.Ifyougotheoppositeway,you’llhavetothinkwronglyandlabelthingswrongly,andthatmeansyou’llhavetoseethingswronglyaswell.Thisiswhatkeepsthemindcompletelyhiddenfromitself.

Now,whenthoughtsorlabelsariseinthemind,thenifyoufocusonwatchingthemclosely,you’llseethatthey’resensations—sensationsofarisinganddisbanding,changeable,unreliable,andillusory.Ifyoudon’tmakeanefforttokeepafocusedwatchonthem,you’llfallforthedeceptionsofthought-fabrication.Inotherwords,themindgivesrisetomemoriesofthepastandfashionsissuesdealingwiththepast,butifyou’reawareofwhat’sgoingonintime,you’llseethatthey’reallillusory.There’snorealtruthtothematall.Eventhemeaningsthemindgivestogoodandbadsensorycontactsatthemomenttheyoccur:Ifyoucarefullyobserveandcontemplate,you’llseethatthey’realldeceptive.There’snorealtruthtothem.Butignoranceanddelusionlatchontothemall,andthisdrivesthemindaroundincircles.Inotherwords,itdoesn’tknowwhat’swhat—howthesethingsarise,persist,anddisband—soitlatchesontothemandgetsitselfdeceivedonmany,manylevels.Ifyoudon’tstoptofocusandwatch,there’snowayyoucanseethroughthesethingsatall.

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Butifthemindkeepsitsbalanceorstopstowatchandknowwithinitself,itcancometorealizethesethingsforwhattheyare.Whenitrealizesthem,itcanletthemgoautomaticallywithoutbeingattachedtoanything.Thisistheknowledgethatcomeswithtruemindfulnessanddiscernment:Itknowsandletsgo.Itdoesn’tcling.Nomatterwhatappears—goodorbad,pleasureorpain—whenthemindknows,itdoesn’tcling.Whenitdoesn’tcling,there’snostressorsuffering.Youhavetokeephammeringawayatthispoint:Whenitdoesn’tcling,themindcanstayatnormalcy.Empty.Undisturbed.Quietandstill.Butifitdoesn’treaditselfinthisway,doesn’tknowitselfinthisway,itwillfallforthedeceitsofdefilementandcraving.Itwillfashionupallsortsofcomplexandcomplicatedthingsthatititselfwillhaveahardtimeseeingthrough,fortheywillhavetheirwaysofplayinguptothemindtokeepitattachedtothem,allofwhichissimplyamatterofthemind’sfallingforthedeceitsofthedefilementsandcravingswithinitself.Thefactthatitisn’tacquaintedwithitself—doesn’tknowhowmentalstatesariseanddisbandandtakeonobjects—meansthatitlosesitselfinitsmany,manyattachments.

There’snothingashardtokeepwatchofasthemind,becauseit’ssoaccustomedtowrongviewsandwrongopinions.Thisiswhatkeepsithiddenfromitself.ButthankstotheteachingsoftheBuddha,wecangainknowledgeintothemind,orintoconsciousnesswithitsmanylayersandintricacies,whichwhenyoulookintoitdeeply,you’llfindtobeempty—emptyofanymeaninginandofitself.

Thisisanemptinessthatcanappearclearlywithinconsciousness.Eventhoughit’shiddenandprofound,wecanseeintoitbylookinginwardinawaythat’squietandstill.Themindstopstowatch,toknowwithinitself.Asforsensorycontacts—sights,sounds,smells,tastes,andthatsortofthing—itisn’tinterested,becauseit’sintentonlookingintoconsciousnesspureandsimple,toseewhatarisesinthereandhowitgeneratesissues.Sensations,thoughts,labelsforpleasureandpainandsoforth,areallnaturalphenomenathatchangeassoonasthey’resensed—andthey’reveryrefined.Ifyouviewthemasbeingaboutthisorthatmatter,youwon’tbeabletoknowthemforwhattheyare.Themoreintricatethemeaningsyougivethem,themorelostyoubecome—lostinthewhorlsofthecycleofrebirth.

Thecycleofrebirthandtheprocessesofthought-fabricationareoneandthesamething.Asaresult,wewhirlaroundandaround,lostinmany,manylevelsofthought-fabrication,notjustone.Theknowledgethatwouldreadtheheartcan’tbreakthroughtoknow,foritwhirlsaroundandaroundintheseverysamethought-fabrications,givingthemmeaningsintermsofthisorthat,andthenlatchingontothem.Ifitlabelsthemasgood,itlatchesontothemasgood.Ifitlabelsthemasbad,itlatchesontothemasbad.Thisiswhythemindstaysentirelyinthewhorlsofthecycleofrebirth,thecycleofthought-fabrication.

Forthisreason,toseethesethingsclearlyrequirestheefforttostopandwatch,tostopandknowinanappropriateway,inawaythat’sjustright.Atthesametime,you

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havetouseyourpowersofobservation.That’swhatwillenableyoutoreadyourownconsciousnessinaspecialway.Otherwise,ifyoulatchontotheissuesofthoughtsandlabels,they’llkeepyouspinningaround.Soyouhavetostopandwatch,stopandknowclearlybyfocusingdown—focusingdownontheconsciousnessincharge.Thatwayyourknowledgewillbecomeskillful.

Ultimately,you’llseethatthere’snothingatall—justthearisinganddisbandingoccurringeverymomentinemptiness.Ifthere’snoattachment,therearenoissues.There’ssimplythenaturalphenomenonofarisinganddisbanding.Butsincewedon’tseethingssimplyasnaturalphenomena,weseethemasbeingtrueandlatchontothemasourself,good,bad,andallsortsofothercomplicatedthings.Thiskeepsusspinningaroundwithoutknowinghowtofindawayout,whattoletgoof—wedon’tknow.Whenwedon’tknow,we’relikeapersonwhowandersintoajungleanddoesn’tknowthewayout,doesn’tknowwhattodo.…

Actuallywhatwehavetoletgoofliesrightsmackinfrontofus:wherethemindfashionsthingsandgivesthemmeaningssothatitdoesn’tknowthecharacteristicsofarisinganddisbanding,pureandsimple.Ifyoucansimplykeepwatchingandknowing,withoutanyneedformeanings,thoughts,imaginings—simplywatchingtheprocessofthesethingsinandofitself—therewon’tbeanyissues.There’sjustthephenomenonofthepresent:arising,persisting,disbanding,arising,persisting,disbanding.…There’snospecialtricktothis,butyouhavetostopandwatch,stopandknowwithinyourselfeverymoment.Don’tletyourawarenessstreamawayfromawarenesstooutsidepreoccupations.Gatheritinsoitcanknowitselfclearly—thatthere’snothinginthereworthlatchingonto.It’sallabunchofdeceits.

Toknowjustthismuchisveryusefulforseeingthetruthinsideyourself.You’llseethatconsciousnessisemptyofanyself.Whenyoulookatphysicalphenomena,you’llseethemaselements,asemptyofanyself.You’llseementalphenomenaasemptyofanyself,aselementsofconsciousness—andthatifthere’snoattachment,nolatchingon,there’snosufferingorstress.…

Soevenifthere’sthinkinggoingoninthemind,simplywatchit,simplyletitgo,anditscyclingwillslowdown.Fewerandfewerthought-fabricationswilloccur.Eveniftheminddoesn’tstopcompletely,itwillformfewerandfewerthoughts.You’llbeabletostoptowatch,stoptoknowmoreandmore.Andthisway,you’llcometoseethetricksanddeceitsofthought-fabrication,mentallabels,pleasureandpain,andsoon.You’llbeabletoknowthatthere’sreallynothinginside—thatthereasonyouweredeludedintolatchingontothingswasbecauseofignorance,andthatyoumadeyourselfsufferrightthereinthatveryignorance.…

Soyouhavetofocusdownononepoint,onething.Focusingonmanythingswon’tdo.Keepmindfulnessinplace:stopping,knowing,seeing.Don’tletitrunoutafterthoughtsandlabels.Butknowinginthiswayrequiresthatyoumaketheefforttostayfocused—focusedonseeingclearly,notjustfocusedonmakingthemindstill.Focuson

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seeingclearly.Lookoninforthesakeofseeingclearly…andcontemplatehowtoletgo.Themindwillbecomeemptyinlinewithitsnatureinawaythatyou’llknowexclusivelywithin.

ADi erenceintheKnowingWhatcanwedotoseetheaggregates—thismassofsufferingandstress—clearlyin

awaythatwecancutattachmentforthemoutofthemind?Whyisitthatpeoplestudyingtobedoctorscanknoweverythinginthebody—intestines,liver,kidneys,andall—downtothedetails,andyetdon’tdevelopanydispassionordisenchantmentforit—why?Whyisitthatundertakerscanspendtheirtimewithcountlesscorpsesandyetnotgainanyinsightatall?Thisshowsthatthissortofinsightishardtoattain.Ifthere’snomindfulnessanddiscernmenttoseethingsclearlyforwhattheyare,knowledgeissimplyapassingfancy.Itdoesn’tsinkin.Themindkeepslatchingontoitsattachments.

Butifthemindcangaintrueinsighttothepointwhereitcanrelinquishitsattachments,itcangainthepathsandfruitionsleadingtonibbāna.Thisshowsthatthere’sadifferenceintheknowing.It’snotthatwehavetoknowallthedetailslikemodern-daysurgeons.Allwehavetoknowisthatthebodyiscomposedofthefourphysicalelementsplustheelementsofspaceandconsciousness.Ifwereallyknowjustthismuch,we’vereachedthepathsandtheirfruitions,whilethosewhoknowallthedetailstothepointwheretheycanperformsurgerydon’treachanytranscendentattainmentsatall.…

Solet’sanalyzethebodyintoitselementssoastoknowthemthoroughly.Ifwedo,thenwhentherearechangesinthebodyandmind,therewon’tbetoomuchclinging.Ifwedon’t,ourattachmentswillbefixedandstrongandwillleadtofurtherstatesofbeingandbirthinthefuture.

Nowthatwehavetheopportunity,weshouldcontemplatethebodyandtakeitapartforagoodlooksoastogetdowntothedetails.Takethefivebasicmeditationobjects—hairofthehead,hairofthebody,nails,teeth,skin—andlookatthemcarefullyoneatatime.Youdon’thavetotakeonallfive,youknow.Focusonthehairoftheheadtoseethatitbelongstotheearthelement,toseethatitsrootsaresoakedinbloodandlymphundertheskin.It’sunattractiveintermsofitscolor,itssmell,andwhereitdwells.Ifyouanalyzeandcontemplatethesethings,youwon’tbedeludedintoregardingthemasyourhair,yournails,yourteeth,yourskin.

Allofthesepartsarecomposedoftheearthelementmixedinwithwater,wind,andfire.Iftheywerepurelyearththeywouldn’tlast,becauseeverypartofthebodyhastobecomposedofallfourelementsforittobeabody.Andthenthere’samentalphenomenon,themind,incharge.Thesearethingsthatfollowinlinewithnatureineveryway—thearising,changing,anddisbandingofphysicalandmentalphenomena

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—butwelatchontothem,seeingthebodyasours,thementalphenomenaasus:It’sallusandours.Ifwedon’tcontemplatetoseethesethingsforwhattheyare,we’lldonothingbutclingtothem.

Thisiswhatmeditationis:Seeingthingsclearlyforwhattheyare.It’snotamatterofswitchingfromtopictotopic,forthatwouldsimplyensurethatyouwouldn’tknowathing.Butourinnercharacter,undertheswayofignoranceanddelusion,doesn’tlikeexaminingitselfrepeatedly.Itkeepsfindingotherissuestogetintheway,sothatwethinkconstantlyaboutotherthings.Thisiswhywestaysoignorantandfoolish.

Thenwhyisitthatwecanknowotherthings?Becausetheyfallinlinewithwhatcravingwants.Toseethingsclearlyforwhattheyarewouldbetoabandoncraving,soitfindswaysofkeepingthingshidden.Itkeepschanging,bringinginnewthingsallthetime,keepingusfooledallthetime,sothatwestudyandthinkaboutnothingbutmattersthataddtothemind’ssufferingandstress.That’sallthatcravingwants.Asforthekindofstudythatwouldendthestressandsufferinginthemind,it’salwaysgettingintheway.

Thisiswhythemindisalwayswantingtoshifttonewthingstoknow,newthingstofallfor.Andthisiswhyit’salwaysbecomingattached.Sowhenitdoesn’treallyknowitself,youhavetomakearealefforttoseethetruththatthethingswithinitaren’tyouoryours.Don’tletthemindstopshortofthisknowledge:Makethisalawwithinyourself.Iftheminddoesn’tknowthetruthsofinconstancy,stress,andnot-selfwithinitself,itwon’tgainreleasefromsuffering.Itsknowledgewillsimplybeworldlyknowledge,itwillfollowaworldlypath.Itwon’treachthepathsandfruitionleadingtonibbāna.

Sothisiswheretheworldlyandthetranscendentpartways.Ifyoucomprehendinconstancy,stress,andnot-selftotheultimatedegree,that’sthetranscendent.Ifyoudon’tgetdowntotheirdetails,you’restillontheworldlylevel.…

TheBuddhahasmanyteachings,butthisiswhattheyallcomedownto.Theimportantprinciplesofthepractice—thefourestablishingsofmindfulness,thefourNobleTruths—allcomedowntothesecharacteristicsofinconstancy,stress,andnot-selfness.Ifyoutrytolearntoomanyprinciples,you’llendupnotgettinganyclearknowledgeofthetruthasitis.Ifyoufocusonknowingjustalittle,you’llendupwithmoretrueinsightthanifyoutryknowingalotofthings.It’sthroughwantingtoknowalotofthingsthatweendupdeluded.Wewanderaroundinourdeludedknowledge,thinkingandlabelingthings,butknowledgethatisfocusedandspecific,whenitreallyknows,isabsolute.Itkeepshammeringawayatonepoint.There’snoneedtoknowalotofthings,forwhenyoureallyknowonething,everythingconvergesrightthere.…

TheBalancedWay

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InpracticingtheDhamma,ifyoudon’tfosterabalancebetweenconcentrationanddiscernment,you’llendupgoingwildinyourthinking.Ifthere’stoomuchworkatdiscernment,you’llgowildinyourthinking.Ifthere’stoomuchconcentration,itjuststaysstillandundisturbedwithoutcomingtoanyknowledgeeither.Soyouhavetokeeptheminbalance.Stillnesshastobepairedwithdiscernment.Don’tlettherebetoomuchofoneortheother.Trytogetthemjustright.That’swhenyou’llbeabletoseethingsclearlyallthewaythrough.Otherwise,you’llstayasdeludedasever.Youmaywanttogaindiscernmentintotoomanythings—andasaresult,yourthinkinggoeswild.Themindgoesoutofcontrol.Somepeoplekeepwonderingwhydiscernmentneverarisesintheirpractice,butwhenitdoesarisetheyreallygooffonatangent.Theirthinkinggoeswild,alloutofbounds.

Sowhenyoupractice,youhavetoobserveinyourmeditationhowyoucanmakethemindstill.Onceitdoesgrowstill,ittendstogetstuckthere.Oritmaygrowempty,withoutanyknowledgeofanything:quiet,disengaged,ateaseforawhile,butwithoutanydiscernmenttoaccompanyit.Butifyoucangetdiscernmenttoaccompanyyourconcentration,that’swhenyou’llreallybenefit.You’llseethingsallthewaythroughandbeabletoletthemgo.Ifyou’retooheavyonthesideofeitherdiscernmentorstillness,youcan’tletgo.Themindmaycometoknowthisorthat,butitlatchesontoitsknowledge.Thenitknowsstillotherthingsandlatchesontothem,too.Orelseitsimplystaysperfectlyquietandlatchesontothat.

It’snoteasytokeepyourpracticeontheMiddleWay.Ifyoudon’tuseyourpowersofobservation,it’sespeciallyhard.Themindwillkeepfallingforthings,sometimesright,sometimeswrong,becauseitdoesn’tobservewhat’sgoingon.Thisisn’tthepathtolettinggo.It’sapaththat’sstuck,caughtuponthings.Ifyoudon’tknowwhatit’sstuckandcaughtupon,you’llremainfoolishanddeluded.Soyouhavetomakeaneffortatfocusedcontemplationuntilyouseeclearlyintoinconstancy,stress,andnot-self.Thiswithoutadoubtiswhatwillstopeverymomentofsufferingandstress.…

TheUsesofEquanimityThesensationsofthemindaresubtleandveryvolatile.Sometimespassionor

irritationcanarisecompletelyindependentofsensorycontact,simplyinlinewiththeforceofone’scharacter.Forinstance,therearetimeswhenthemindisperfectlynormal,andallofasuddenthere’sirritation—orthedesiretoformthoughtsandgetengrossedinfeelingsofpain,pleasure,orequanimity.Wehavetocontemplatethesethreekindsoffeelingtoseethatthey’reinconstantandalwayschanging,andtoseethattheyareallstressful,sothatthemindwon’tgoandgetengrossedinthem.Thisbusinessofgettingengrossedisverysubtleandhardtodetect.Itkeepsusfromknowingwhat’swhatbecauseit’sdelusionpureandsimple.Beingengrossedinfeelingsofpleasureissomethingrelativelyeasytodetect,butbeingengrossedinfeelingsofequanimity:

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That’shardtonotice,becausethemindisatequanimityinanobliviousway.Thisobliviousequanimitykeepsusfromseeinganythingclearly.

Soyouhavetofocusonseeingfeelingssimplyasfeelingsandpullthemindoutofitsstateofbeingengrossedwithequanimity.Whenthere’safeelingofequanimityasthemindgathersandsettlesdown,whenit’snotscatteredaround,usethatfeelingofequanimityinconcentrationasthebasisforprobingintoseeinconstancy,stress,andnot-self—forthisequanimityinconcentrationatthefourthlevelofabsorption(jhāna)isthebasisforliberatinginsight.Simplymakesurethatyoudon’tgetattachedtotheabsorption.

Ifyougetthemindtogrowstillinequanimitywithoutfocusingongaininginsight,it’ssimplyatemporarystateofconcentration.Soyouhavetofocusongainingclearinsighteitherintoinconstancy,intostress,orintonot-selfness.That’swhenyou’llbeabletouprootyourattachments.Ifthemindgetsintoastateofobliviousequanimity,it’sstillcarryingfuelinsideit.Thenassoonasthere’ssensorycontact,itflaresupintoattachment.SowehavetofollowtheprinciplestheBuddhalaiddown:Focusthemindintoastateofabsorptionandthenfocusongainingclearinsightintothethreecharacteristics.Theproperwaytopracticeisnottoletyourselfgetstuckonthislevelorthat—andnomatterwhatinsightsyoumaygain,don’tgothinkingthatyou’vegainedAwakening.Keeplooking.Keepfocusingintoseeifthereareanyfurtherchangesinthemindand,whenthereare,seethestressinthosechanges,thenot-selfnessofthosechanges.Ifyoucanknowinthisway,themindwillriseabovefeeling,nolongerentangledinthislevelorthatlevel—allofwhicharesimplymattersofspeculation.

Theimportantthingisthatyoutrytoseeclearly.Evenwhenthemindisconcoctingallsortsofobjectsinarealturmoil,focusonseeingallofitsobjectsasillusory.Thenstaystilltowatchtheirdisbanding.Getsothatit’scleartoyouthatthere’sreallynothingtothem.Theyalldisband.Allthatremainsistheemptymind—themindmaintainingitsbalanceinnormalcy—andthenfocusinonexaminingthat.

Therearemanylevelstothisprocessofexaminingthediseasesinthemind,notjustone.Eventhoughyoumaycomeupwithgenuineinsightseverynowandthen,don’tjuststopthere—anddon’tgetexcitedaboutthefactthatyou’vecometoseethingsyouneversawbefore.Justkeepcontemplatingthethemeofinconstancyineverything,withoutlatchingon,andthenyou’llcometoevenmorepenetratinginsights.…

Sofocusoninuntilthemindstops,untilitreachesthestageofabsorptioncalledpurityofmindfulnessandequanimity.Seewhatpuremindfulnessislike.Asforthefeelingofequanimity,that’sanaffairofconcentration.It’swhatthemindfulnessdependsonsothatittoocanreachequanimity.Thisisthestagewherewegatherthestrengthofourawarenessinordertocomeinandknowthemind.Getthemindcentered,atequanimity,andthenprobeintocontemplate.That’swhenyou’llbeabletosee.…

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AGlobofTarAnimportantbutsubtlepointisthateventhoughwepractice,wecontinuetofall

forpleasantfeelings,becausefeelingsareillusoryonmanylevels.Wedon’trealizethatthey’rechangeableandunreliable.Insteadofofferingpleasure,theyofferusnothingbutstress—yetwe’restilladdictedtothem.

Thisbusinessoffeelingisthusaverysubtlematter.Pleasetrytocontemplateitcarefully—thisbusinessoflatchingontofeelingsofpleasure,pain,orequanimity.Youhavetocontemplatesoastoseeitclearly.Andyouhavetoexperimentmorethanyoumaywanttowithpain.Whentherearefeelingsofphysicalpainormentaldistress,themindwillstrugglebecauseitdoesn’tlikepain.Butwhenpainturnstopleasure,themindlikesitandiscontentwithit,soitkeepsonplayingwithfeeling,eventhoughaswe’vealreadysaid,feelingisinconstant,stressful,andnotreallyours.Buttheminddoesn’tseethis.Allitseesarefeelingsofpleasure,anditwantsthem.

Trylookingintohowfeelinggivesrisetocraving.It’sbecausewewantpleasantfeelingthatcravingwhispers—whispersrightthereatthefeeling.Ifyouobservecarefully,you’llseethatthisisveryimportant,forthisiswherethepathsandfruitionsleadingtonibbānaareattained,righthereatfeelingandcraving.Ifwecanextinguishthecravinginfeeling,that’snibbāna.…

IntheSoḷasaPañhā(SuttaNipāta5),theBuddhasaidthatdefilementislikeawideanddeepflood,buthethenwentontosummarizethepracticetocrossitsimplyasabandoningcravingineveryaction.Now,righthereatfeelingiswherewecanpracticetoabandoncraving,forthewaywerelishtheflavoroffeelinghasmanyramifications.Thisiswheremanyofusgetdeceived,becausewedon’tseefeelingasinconstant.Wewantittobeconstant.Wewantpleasantfeelingstobeconstant.Asforpain,wedon’twantittobeconstant,butnomatterhowmuchwetrytopushitaway,westilllatchontoit.

Thisiswhywehavetofocusonfeeling,sothatwecanabandoncravingrightthereinthefeeling.Ifyoudon’tfocushere,theotherpathsyoumayfollowwillsimplyproliferate.Sobringthepracticeclosetohome.Whenthemindchanges,orwhenitgainsasenseofstillnessorcalmthatwouldrankasafeelingofpleasureorequanimity:Trytoseeinwhatwaysthepleasureorequanimityisinconstant,thatit’snotyouoryours.Whenyoucandothis,you’llstoprelishingthatparticularfeeling.Youcanstoprightthere,rightwherethemindrelishestheflavoroffeelingandgivesrisetocraving.Thisiswhythemindhastobefullyawareofitself—allaround,atalltimes—initsfocusedcontemplationtoseefeelingasemptyofself.…

Thisbusinessoflikinganddislikingfeelingsisadiseasehardtodetect,becauseourintoxicationwithfeelingsissoverystrong.Evenwiththesensationsofpeaceandemptinessinthemind,we’restillinfatuatedwithfeeling.Feelingsonthecrudelevel—theviolentandstressfulonesthatcomewithdefilement—areeasytodetect.Butwhen

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themindgrowsstill—steady,cool,bright,andsoon—we’restilladdictedtofeeling.Wewantthesefeelingsofpleasureorequanimity.Weenjoythem.Evenontheleveloffirmconcentrationormeditativeabsorption,there’sattachmenttothefeeling.…

Thisisthesubtlemagneticpullofcraving,whichpaintsandplastersthingsover.Thispaintingandplasteringishardtodetect,becausecravingisalwayswhisperinginsideus,“Iwantnothingbutpleasantfeelings.”Thisisveryimportant,forthisvirusofcravingiswhatmakesuscontinuetobereborn.…

Soexploretoseehowcravingpaintsandplastersthings,howitcausesdesirestoform—thedesirestogetthisortakethat—andwhatsortofflavorithasthatmakesyousoaddictedtoit,thatmakesithardforyoutopullaway.Youhavetocontemplatetoseehowcravingfastensthemindsofirmlytofeelingsthatyouneverwearyofsensualityorofpleasantfeelingsnomatterwhatthelevel.Ifyoudon’tcontemplatesoastoseeclearlythatthemindisstuckrighthereatfeelingandcraving,itwillkeepyoufromgainingrelease.…

We’restuckonfeelinglikeamonkeystuckinatartrap.Theytakeagloboftarandputitwhereamonkeywillgetitshandstuckinitand,intryingtopullfree,themonkeygetsitsotherhand,bothfeet,andfinallyitsmouthstuck,too.Considerthis:Whateverwedo,weendupstuckrighthereatfeelingandcraving.Wecan’tseparatethemout.Wecan’twashthemoff.Ifwedon’tgrowwearyofcraving,we’relikethemonkeystuckinthegloboftar,gettingourselvesmoreandmoretrappedallthetime.Soifwe’reintentonfreeingourselvesinthefootstepsofthearahants,wehavetofocusspecificallyonfeelinguntilwecansucceedatfreeingourselvesfromit.Evenwithpainfulfeelings,wehavetopractice—forifwe’reafraidofpainandalwaystrytochangeittopleasure,we’llendupevenmoreignorantthanbefore.

Thisiswhywehavetobebraveinexperimentingwithpain—bothphysicalpainandmentaldistress.Whenitarisesinfullmeasure,likeahouseafire,canweletgoofit?Wehavetoknowbothsidesoffeeling.Whenit’shotandburning,howcanwedealwithit?Whenit’scoolandrefreshing,howcanweseethroughit?Wehavetomakeanefforttofocusonbothsides,contemplatinguntilweknowhowtoletgo.Otherwisewewon’tknowanything,forallwewantisthecoolside,thecoolerthebetter…andwhenthisisthecase,howcanweexpecttogainreleasefromthecycleofrebirth?

Nibbānaistheextinguishingofcraving,andyetweliketostaywithcraving—sohowcanweexpecttogetanywhereatall?We’llstayrighthereintheworld,rightherewithstressandsuffering,forcravingisastickysap.Ifthere’snocraving,there’snothing:nostress,norebirth.Butwehavetowatchoutforit.It’sastickysap,agloboftar,adyethat’shardtowashout.

Sodon’tletyourselfgetcarriedawaywithfeeling.Thecrucialpartofthepracticelieshere.…

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WhenConventionalTruthsCollapseInmakingyourselfquiet,youhavetobequietonallfronts—quietinyourdeeds,

quietinyourwords,quietinyourmind.Onlythenwillyoubeabletocontemplatewhat’sgoingoninsideyourself.Ifyouaren’tquiet,you’llbecomeinvolvedinexternalaffairsandenduphavingtoomuchtodoandtoomuchtosay.Thiswillkeepyourawarenessormindfulnessfromholdingsteadyandfirm.Youhavetostopdoing,saying,orthinkinganythingthatisn’tnecessary.Thatwayyourmindfulnesswillbeabletodevelopcontinuously.Don’tletyourselfgetinvolvedintoomanyoutsidethings.

Intrainingyourmindfulnesstobecontinuoussothatitwillenableyoutocontemplateyourself,youhavetobeobservant:Whenthere’ssensorycontact,canthemindstaycontinuouslyundisturbedandatnormalcy?Ordoesitstillrunoutintolikinganddisliking?Beingobservantinthiswaywillenableyoutoreadyourself,toknowyourself.Ifmindfulnessisfirmlyestablished,themindwon’twaver.Ifit’snotyetfirm,themindwillwaverintheformoflikinganddisliking.Youhavetobewaryofeventheslightestwavering.Don’tletyourselfthinkthattheslightwaveringsareunimportant,orelsethey’llbecomehabitual.

Beinguncomplacentmeansthatyouhavetowatchoutforthedetails,thelittlethings,thetinyflawsthatariseinthemind.Ifyoucandothis,you’llbeabletokeepyourmindprotected—betterthangivingallyourattentiontotheworthlessaffairsoftheoutsideworld.Soreallytrytobecareful.Don’tgetentangledinsensorycontact.Thisissomethingyouhavetoworkatmastering.Ifyoufocusyourselfexclusivelyintheareaofthemindlikethis,you’llbeabletocontemplatefeelingsinalltheirdetails.You’llbeabletoseethemclearly,toletthemgo.

Sofocusyourpracticerightatfeelingsofpleasure,pain,andneither-pleasure-nor-pain.Contemplatehowtoleavethemalone,simplyasfeelings,withoutrelishingthem—forifyourelishfeelings,that’scraving.Desiresforthisandthatwillseepinandinfluencethemindsothatitgetscarriedawaywithinnerandouterfeelings.Thisiswhyyouhavetobequiet—quietinawaythatdoesn’tletthemindbecomeattachedtotheflavorsoffeelings,quietinawaythatuprootstheirinfluence.

Thedesireforpleasureislikeavirusdeepinourcharacter.Whatwe’redoinghereistomakethemindstoptakingpleasantfeelingsintoitselfandstoppushingpainfulfeelingsaway.It’sbecausewe’readdictedtotakinginpleasantfeelingsthatwedislikepainfulfeelingsandpushthemaway.Sodon’tletthemindlovepleasureandresistpain.Letitbeundisturbedbyboth.Giveitatry.Ifthemindcanletgooffeelingssothatit’sabovepleasure,pain,andindifference,thatmeansit’snotstuckonfeeling.Andthentrytoobserve:Howcanitstayunaffectedbyfeelings?Thisissomethingyouhavetoworkatmasteringinordertoreleaseyourgrasponfeelingsonceandforall,sothatyouwon’tlatchontophysicalpainormentaldistressasbeingyouoryours.

Ifyoudon’treleaseyourgrasponfeeling,you’llstayattachedtoit,bothinits

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physicalandinitsmentalforms.Ifthere’sthepleasureofphysicalease,you’llbeattractedtoit.Asforthepurelymentalfeelingofpleasure,that’ssomethingyou’llreallywant,you’llreallylove.Andthenyou’llbeattractedtothementalperceptionsandlabelsthataccompanythepleasure,thethought-fabricationsandeventheconsciousnessthataccompanythepleasure.You’lllatchontoallofthesethingsasyouoryours.

Soanalyzephysicalandmentalpleasure.Takethemaparttocontemplatehowtoletthemgo.Don’tfoolyourselfintorelishingthem.Asforpain,don’tpushitaway.Letpainsimplybepain,letpleasuresimplybepleasure.Letthemsimplyfallintothecategoryoffeelings.Don’tgothinkingthatyoufeelpleasure,thatyoufeelpain.Ifyoucanletgooffeelinginthisway,you’llbeabletogainreleasefromsufferingandstressbecauseyou’llbeaboveandbeyondfeeling.Thisway,whenaging,illness,anddeathcome,youwon’tlatchontothemthinkingthatyouareaging,thatyouareill,thatyouaredying.You’llbeabletoreleasethesethingsfromyourgrasp.

Ifyoucancontemplatepurelyintheseterms—thatthefiveaggregatesareinconstant,stressful,andnot-self—youwon’tenterintothemandlatchontothemas“me”or“mine.”Ifyoudon’tanalyzetheminthisway,you’llbetrappedindying.Evenyourbones,skin,flesh,andsoforthwillbecome“mine.”Thisiswhywe’retaughttocontemplatedeath—sothatwecanmakeourselvesawarethatdeathdoesn’tmeanthatwedie.Youhavetocontemplateuntilyoureallyknowthis.Otherwise,you’llstaytrappedrightthere.Youmustmakeyourselfsensitiveinawaythatseesclearlyhowyourbones,flesh,andskinareemptyofanyself.Thatwayyouwon’tlatchontothem.Thefactthatyoustilllatchontothemshowsthatyouhaven’treallyseenintotheirinconstancy,stress,andnot-selfness.

Whenyouseethebonesofanimals,theydon’thavemuchmeaning,butwhenyouseethebonesofpeople,yourperceptionlabelsthem:“That’saperson’sskeleton.That’saperson’sskull.”Iftherearealotofthem,theycanreallyscareyou.Whenyouseethepictureofaskeletonorofanythingthatshowstheinconstancyandnot-selfnessofthebody:Ifyoudon’tseeclearthroughit,you’llgetstuckatthelevelofskeletonandbones.Actually,therearenobonesatall.They’reempty,nothingbutelements.Youhavetopenetrateintothebonessothatthey’reelements.Otherwise,you’llgetstuckatthelevelofskeleton.Andsinceyouhaven’tseenthroughit,itcanmakeyoudistressedandupset.Thisshowsthatyouhaven’tpenetratedintotheDhamma.You’restuckattheoutershellbecauseyouhaven’tanalyzedthingsintotheirelements.

Whendaysandnightspassby,they’renottheonlythingsthatpassby.Thebodyconstantlydecaysandfallsapart,too.Thebodydecaysbitbybit,butwedon’trealizeit.Onlyafterit’sdecayedalot—whenthehairhasgonegrayandtheteethfallout—dowerealizethatit’sold.Thisisknowledgeonacrudeandreallyblatantlevel.Butasforthegradualdecayingthatgoesonquietlyinside,wearen’tawareofit.

Asaresult,weclingtothebodyasbeingus—everysinglepartofit.Itseyesareour

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eyes,thesightstheyseearethethingswesee,thesensationofseeingissomethingwesense.Wedon’tseethesethingsaselements.Actually,theelementofvisionandtheelementofformmakecontact.Theawarenessofthecontactistheelementofconsciousness:thementalphenomenonthatsensessights,sounds,smells,tastes,tactilesensations,andall.Thiswedon’trealize,whichiswhywelatchontoeverything—eyes,ears,nose,tongue,body,intellect—asbeingusorours.Then,whenthebodydecays,wefeelthatwearegrowingold;whenitdiesandmentalphenomenastop,wefeelthatwedie.

Onceyou’vetakentheelementsapart,though,there’snothing.Thesethingslosetheirmeaningontheirown.They’resimplyphysicalandmentalelements,withoutanyillnessordeath.Ifyoudon’tpenetrateintothingsthisway,youstaydeludedandblind.Forinstance,whenwechant“jarā-dhammāmhi”—Iamsubjecttodeath—that’ssimplytomakeusmindfulanduncomplacentinthebeginningstagesofthepractice.Whenyoureachthestageofinsightmeditation,though,there’snoneofthat.Allassumptions,allconventionaltruthsgetrippedaway.Theyallcollapse.Whenthebodyisemptyofself,whatistheretolatchonto?Physicalelements,mentalelements,they’realreadyemptyofanyself.Youhavetoseethisclearlyallthewaythrough.Otherwise,theygathertogetherandformabeing,bothphysicalandmental,andthenwelatchontothemasbeingourself.

Onceweseetheworldaselements,however,there’snodeath.Andoncewecanseethatthere’snodeath,that’swhenwe’llreallyknow.Ifwestillseethatwedie,thatshowsthatwehaven’tyetseentheDhamma.We’restillstuckontheoutershell.Andwhenthisisthecase,whatsortofDhammacanweexpecttoknow?Youhavetopenetratedeeperin,youhavetocontemplate,takingthingsapart.

You’realmostattheendofyourleaseinthisburninghouseandyetyoucontinuelatchingontoitasyourself.Ittricksyouintofeelingfearandlove,andwhenyoufallforit,whatpathwillyoupractice?Themindlatchesontothesethingstofoolitselfonmany,manylevels.Youcan’tseethrougheventheseconventions,soyougraspholdofthemasyourself,asawoman,aman—andyoureallyturnyourselfintothesethings.Ifyoucan’tcontemplatesoastoemptyyourselfoftheseconventionsandassumptions,yourpracticesimplycirclesaroundinthesameoldplace,andasaresultyoucan’tfindanywayout.

Soyouhavetocontemplatedownthroughmanylevels.It’slikeusingaclothtofilterthings.Ifyouuseacoarseweave,youwon’tcatchmuchofanything.Youhavetouseafineweavetofilterdowntothedeeperlevelsandpenetrateintothedeeperlevelsbycontemplatingoverandoveragain,throughlevelafterlevel.That’swhytherearemanylevelstobeingmindfulanddiscerning,filteringonintothedetails.

Andthisiswhyexaminingandbecomingfullyawareofyourowninnercharacterissoimportant.Thepracticeofmeditationisnothingbutcatchingsightofself-deceptions,toseehowtheyinfiltrateintothedeepestlevelsandhoweventhemost

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blatantlevelsfoolusrightbeforeourveryeyes.Ifyoucan’tcatchsightofthedeceitsanddeceptionsoftheself,yourpracticewon’tleadtoreleasefromsuffering.Itwillsimplykeepyoudeludedintothinkingthateverythingisyouandyours.

TopracticeinlinewiththeBuddha’steachingsistogoagainsttheflow.Everylivingbeing,deepdowninside,wantspleasureonthephysicallevelandthenonthehigherandmoresubtlelevelsoffeeling,suchasthetypesofconcentrationthatareaddictedtofeelingsofpeaceandrespite.Thisiswhyyouhavetoinvestigateintofeelingsothatyoucanletgoofitandthussnuffoutcraving,throughbeingfullyawareoffeelingasitactuallyis—freefromanyself—inlinewithitsnature:unentangled,uninvolved.Thisiswhatsnuffsoutthevirusofcravingsothatultimatelyitvanisheswithoutatrace.

TheIntricaciesofIgnoranceTherearemanylayerstoself-deception.Themoreyoupracticeandthemoreyou

investigatethings,thelessyoufeellikeclaimingtoknow.Instead,you’llsimplyseetheharmofyourownmany-facetedignoranceandfoolishness.Yourexaminationofthevirusesinthemindgetsmoreandmoresubtle.Before,youdidn’tknow,soyoutookyourviewstobeknowledge—becauseyouthoughtyouknew.Butactuallythesethingsaren’trealknowledge.They’rethetypeofunderstandingthatcomesfromlabels.Stillwethinkthey’reknowledgeandwethinkweknow.Thisinitselfisaveryintricateself-deception.

Soyouhavetokeepwatchonthesethings,tokeepcontemplatingthem.Sometimestheyfoolusrightbeforeoureyes:That’swhenitreallygetsbad,becausewedon’tknowthatwe’vegotourselvesfooled,andinsteadthinkwe’repeoplewhoknow.Wecandealthoroughlywiththisorthattopic,butourknowledgeissimplythememoryoflabels.Wethinkthatlabelsarediscernment,orthought-fabricationsarediscernment,ortheawarenessofsensoryconsciousnessisdiscernment,andsowegetthesethingsallmixedup.Asaresult,webecomeenamoredwithallthebitsofknowledgethatslipinandfashionthemind—whicharesimplytheillusionswithinawareness.Asforgenuineawareness,there’sverylittleofit,whiledeceptiveawarenesshasussurroundedonallsides.

Wethushavetocontemplateandinvestigatesoastoseethroughtheseillusionsinawareness.Thisiswhatwillenableustoreadthemind.Ifyourawarenessgoesout,don’tfollowitout.Stopandturninwardinstead.Whateverslipsintofashionthemind,youhavetobewisetoit.Youcan’tforbidit,forit’ssomethingnatural,andyoushouldn’ttrytocloseoffthemindtoomuch.Simplykeepwatchonawarenesstoseehowfaritwillgo,howtrueorfalseitis,howitdisbandsandthenarisesagain.Youhavetowatchitoverandoveragain.Simplywatchinginthiswaywillenableyoutoreadyourself,toknowcauseandeffectwithinyourself,andtocontemplateyourself.Thisis

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whatwillmakeyourmindfulnessanddiscernmentmoreandmoreskillful.Ifyoudon’tpracticeinthisway,themindwillbedark.Itmaygetalittleempty,alittlestill,andyou’lldecidethat’splentygoodenough.

ButifyoulookattheBuddha’steachings,you’llfindthatnomatterwhatsortofcorrectknowledgehegained,hewasneverwillingtostopthere.Healwayssaid,“There’smore.”Tobeginwith,hedevelopedmindfulnessandclearcomprehensionineveryactivity,butthenhesaid,“There’smoretodo,furthertogo.”Asforus,we’realwaysreadytobrag.Weworkatdevelopingthisorthatfactorforawhileandthensaywealreadyknowallaboutitanddon’thavetodevelopitanyfurther.Asaresult,theprinciplesinourawarenessgosoftbecauseofourboastfulnessandpride.

Emptinessvs.theVoidToopenthedoorsothatyoucanreallyseeinsideyourselfisn’teasy,butit’s

somethingyoucantrainyourselftodo.Ifyouhavethemindfulnessenablingyoutoreadyourselfandunderstandyourself,thatcutsthroughalotoftheissuesrightthere.Cravingwillhaveahardtimeforming.Inwhateverguiseitarises,you’llgettoreadit,toknowit,toextinguishit,toletitgo.

Whenyougettodothesethings,itdoesn’tmeanthatyou“get”anything,foractuallyoncethemindisempty,thatmeansitdoesn’tgainanythingatall.Buttoputitintowordsforthosewhohaven’texperiencedit:Inwhatwaysisemptinessempty?Doesitmeanthateverythingdisappearsorisannihilated?Actually,youshouldknowthatemptinessdoesn’tmeanthatthemindisannihilated.Allthat’sannihilatedisclingingandattachment.Whatyouhavetodoistoseewhatemptinessislikeasitactuallyappearsandthennotlatchontoit.Thenatureofthisemptinessisthatit’sdeathlesswithinyou—thisemptinessofself—andyetthemindcanstillfunction,know,andreaditself.Justdon’tlabelitorlatchontoit,that’sall.

Therearemanylevelstoemptiness,manytypes,butifit’sthisorthattype,thenit’snotgenuineemptiness,foritcontainstheintentionthat’stryingtoknowwhattypeofemptinessitis,whatfeaturesithas.Thisissomethingyouhavetolookintodeeplyifyoureallywanttoknow.Ifit’ssuperficialemptiness—theemptinessofthestillmind,freefromthought-fabricationsaboutitsobjectsorfreefromtheexternalsenseofself—that’snotgenuineemptiness.Genuineemptinessliesdeep,notonthelevelofmerestillnessorconcentration.Theemptinessofthevoidissomethingveryprofound.

Butbecauseofthethingswe’vestudiedandheard,wetendtolabeltheemptinessofthestillmindasthevoid—andsowelabelthingswronglyinthatemptiness.…Actuallyit’sjustordinarystillness.Wehavetolookmoredeeplyin.Nomatterwhatyou’veencounteredthatyou’veheardaboutbefore,don’tgetexcited.Don’tlabelitasthisorthatlevelofattainment.Otherwiseyou’llspoileverything.Youreachthelevelwhere

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youshouldbeabletokeepyourawarenesssteady,butonceyoulabelthings,itstopsrightthere—orelsegoesalloutofcontrol.

Thislabelingisattachmentinaction.It’ssomethingverysubtle,veryrefined.Whateverappears,itlatcheson.Soyousimplyhavetoletthemindbeemptywithoutlabelingitasanything,fortheemptinessthatletsgoofpreoccupationsorthat’sfreefromtheinfluenceofthought-fabricationsissomethingyouhavetolookfurtherinto.Don’tlabelitasthisorthatlevel,fortomeasureandcomparethingsinthiswayblockseverything—andinparticular,knowledgeofhowthemindchanges.

Sotostartout,simplywatchthesethings,simplybeaware.Ifyougetexcited,youruineverything.Insteadofseeingthingsclearthrough,youdon’t.Youstopthereanddon’tgoanyfurther.Forthisreason,whenyoutrainthemindorcontemplatethemindtothepointofgainingclearrealizationseverynowandthen,regardthemassimplythingstoobserve.

OpeningtheWayintheHeartOnceyoucanreadyourmindcorrectly,youcancatchholdofdefilementsandkill

themoff:That’sinsightmeditation.Themindbecomesrazorsharp,justasifyouhaveasharpknifethatcancutanythingclearthrough.Evenifdefilementsariseagain,youcandigthemupagain,cutthemoffagain.It’sactuallyalotoffun,thisjobofuprootingthedefilementsinthemind.There’snootherworknearlyasmuchfunasgettingthissenseof“I”orselfunderyourthumb,becauseyougettoseeallofitstricks.It’sreallyfun.Wheneveritshowsitsfaceinordertogetanything,youjustwatchit—toseewhatitwantsandwhyitwantsit,toseewhatinflatedclaimsitmakesforitself.Thiswayyoucancross-examineitandgettothefacts.

Onceyouknow,there’snothingtodobutletgo,tobecomeunentangledandfree.Justthinkofhowgoodthatcanbe!Thispracticeofoursisawayofstoppingandpreventingallkindsofthingsinsideourselves.Wheneverdefilementrisesuptogetanything,tograbholdofanything,wedon’tplayalong.Wedisengage.Justthisisenoughtodoawaywithalotofstressandsuffering,eventhoughthedefilementsfeeltheheat.

Whenweoppressthedefilementsalotinthisway,itgetsthemhotandfeverish,youknow.Butremember,it’sthedefilementsthatgethotandfeverish.AndrememberthattheBuddhatoldustoputtheheatonthedefilements,becauseifwedon’tputtheheatonthem,theyputtheheatonusallthetime.

Sowemustbeintentonburningthedefilementsaway,eventhoughtheymaycomplainthatwe’remistreatingthem.Weclosethedoorandimprisonthem.Sincetheycan’tgoanywhere,they’resuretocomplain:“Ican’ttakeit!I’mnotfreetogoanywhereatall!”Sosimplywatchthem:Wheredotheywanttogo?Whatdotheywanttograb

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holdof?Where?Watchthemcarefully,andthey’llstop—stopgoing,stoprunning.It’seasytosaynotootherthings,butsayingnotoyourself,sayingnotoyourdefilements,isn’teasyatall—andyetitdoesn’tliebeyondyourdiscernmentorcapabilitiestodoit.IfyouhavethemindfulnessanddiscernmenttosayNotodefilement,it’llstop.Don’tthinkthatyoucan’tmakeitstop.Youcanmakeitstop—simplythatyou’vebeenfoolishenoughtogiveintoitsoquicklythatit’sbecomesecondnature.

Sowehavetostop.Oncewestop,thedefilementscanstop,too.Wherevertheyturnup,wecanextinguishthem.Andwhenthisisthecase,howcanwenotwanttopractice?Nomatterhowstubbornlytheywantanything,simplywatchthem.Getacquaintedwiththem,andtheywon’tstay.They’lldisband.Assoonastheydisband,yourealizeexactlyhowdeceptivetheyare.Before,youdidn’tknow.Assoonastheyurgedyoutodoanything,youwentalongwiththem.Butonceyou’rewisetothem,theystop.Theydisband.Eventhoughyoudon’tdisbandthem,theydisbandontheirown.Andassoonasyouseetheirdisbanding,thepathopenswidebeforeyou.Everythingopenswideintheheart.Youcanseethatthere’sawayyoucanovercomedefilement,youcanputanendtodefilement,nomatterhowmuchitarises.Butyou’vegottoremembertokeeponwatchingoutforit,keeponlettingitgo.

ThusIaskthatyouallmaketheefforttokeepsharpeningyourtoolsatalltimes.Onceyourdiscernmentissharponanypoint,itcanletgoofthatpointanduprootit.Ifyoulookafterthatstateofmindandcontemplatehowtokeepitgoing,you’llbeabletokeepyourtoolsfromgrowingtooeasilydull.

Andnowthatyouknowthebasicprinciples,Iaskthatyoumaketheefforttotheutmostofyourstrengthandmindfulness.Mayyoubebraveandresilient,sothatyourpracticeforgainingreleasefromallyoursufferingsandstresscanreapgoodresultsineveryway.

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P A R T V I

Pure&Simple

InJune,1973,theKhaoSuanLuangcommunitycelebratedUpāsikāKee’s72ndbirthday—animportantmilestoneinaculturethatcalculatesyearsintwelve-yearcycles—byprintingacollectionofexcerptsfromherDhammatalks.Thefollowingselectionsaredrawnfromthatcollection.

§Thefirstrequirementwhenyoucometopracticeisthatyouneedtobethesortofpersonwholovesthetruth—andyouneedtopossessendurancetodowhat’strue.Onlythenwillyourpracticegetanywhere.Otherwise,itallturnsintofailureandyougobacktobeingaslavetoyourdefilementsandcravingsjustasbefore.

§Whenyoudon’tcontemplateyourself,howmuchsufferingdoyoucauseforyourself?Andhowmuchdoyoucauseforothers?Thesearethingsweshouldcontemplateasmuchaswecan.Ifwedon’t,wekeeptryingtoget,get,get.Wedon’ttrytoletgo,toputthingsaside,tomakeanysacrificesatall.Wejustkeeptryingtoget,forthemoreweget,themorewewant.

§Ifyou’regreedyandstingy,thenevenifyouhaveloadsofmoneytheBuddhasaysyou’repoor:poorinnobletreasures,poorinthetreasuresofthemind.Evenifyouhavelotsofexternalwealth,whenyoudieitallgoestootherpeople,itturnsintocommonproperty,butyouyourselfareleftpoorinvirtue,poorintheDhamma.

§Themindwithoutitsownhome—amindwithouttheDhammaasitshome—hastolivewiththedefilements.Thisdefilementarisesandthemindgoesrunningafterit.Assoonasitdisappears,thatonearisesoverthere,andthemindgoesrunningafterthat.Becausethemindhasnodwellingofitsown,ithastokeeprunningwildallovertheplace.

§Practicingtoputanendtodefilementandsufferingisahighlevelofpractice,soyoufirsthavetoclearthegroundandputitingoodorder.Don’tthinkthatyoucanpracticewithoutanypreparation….Ifyouliveforyourappetites,allyoucanthinkofisgettingthingsforthesakeofyourappetites.Ifyoudon’tdevelopasenseof

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contentmentorasenseofshameonthebeginninglevel,it’llbehardtopracticethehigherlevels.

§Theimportantpartofthepracticeliesincontemplating.Ifyoudon’tcontemplate,discernmentwon’tarise.TheBuddhataughtustocontemplateandtestthingstothepointwherewecanclearlyknowforourselves.Onlythenwillwehaveaproperrefuge.Henevertaughtustotakerefugeinthingsweourselvescan’tseeordo.

§Ifyoutrulywanttogainreleasefromsuffering,youhavetopracticetruly,youhavetomakeatrueeffort.Youhavetoletgo,startingwithoutwardthingsandworkinginward.Youhavetofreeyourselffromthedelusionthatfallsfordeliciousalluresofeverykind.

Theimportantpointinlettinggoistoseethedrawbacksofwhatyou’relettinggo.Onlythencanyouletitgoonceandforall.Ifyoudon’tseeitsdrawbacks,you’llstillbeattachedandwillmisshavingitaround.

§Ifyou’regoingtoletgoofanything,youfirsthavetoseeitsdrawbacks.Ifyoujusttellyourselftoletgo,letgo,themindwon’teasilyobey.Youreallyhavetoseethedrawbacksofthethingyou’reholdingonto,andthenthemindwillletgo,ofitsownaccord.It’slikegrabbingholdoffire:Whenyoufeeltheheat,youletgoofyourownaccordandwillneverdaregraspitagain.

§It’shardtoseethedrawbacksofsensualpassion,butevenhardertoseethedrawbacksofmoresubtlethings,likeyoursenseofself.

§Onthebeginninglevelofthepracticeyouhavetolearnhowtocontrolyourselfintheareaofyourwordsanddeeds—inotherwords,onthelevelofvirtue—sothatyoucankeepyourwordsanddeedsatnormalcy,calmandrestrained.Inthisway,themindwon’tfollowthepowerofthecrudedefilements.Whenviolenturgesarise,youstopthemfirstwithyourpowersofendurance.Afteryou’vebeenabletoendureforawhile,yourinsightwillgainthestrengthitneedstodevelopasenseofrightandwrong,andinthiswayyou’llseetheworthofendurance,thatitreallyisagoodthing.

§Whenyoudogood,letitbegoodinlinewithnature.Don’tlatchontothethoughtthatyou’regood.Ifyougetattachedtotheideathatyou’regood,itwillgiverisetolotsofotherattachments.

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§Whenamindwithoutprideorconceitgetsascolding,itshrinksbacklikeacowhitbyastick.Yoursenseofselfwilldisappearrightbeforeyoureyes.Agoodcow,evenitseesonlytheshadowofthewhiporthestick,staysstillandcomposed,readytodoquicklywhatit’stold.Ameditatorwhocanreduceherprideandconceitissuretomakeprogressandwillhavenothingheavytoweighdownhermind.Themindwillbestillandempty—freefromanyattachmenttomeormine.Thisishowthemindgrowsempty.

§Ifyou’rethesortofpersonwho’sopenandhonest,you’llfindyourwindowfordisbandingsufferinganddefilementrightwhereyou’rehonestwithyourself,rightwhereyoucometoyoursenses.Youdon’thavetogoexplaininghighlevelDhammatoanyone.Allyouneedistheordinarylevelofbeinghonestwithyourselfaboutthesufferingsanddrawbacksofyouractions,sothatyoucanputastoptothem,sothatyoudevelopasenseofwariness,asenseofshame.That’smuchbetterthantalkingabouthigh-levelDhammabutthenbeingheedless,complacent,andshameless.

§Whenyoulookbacktothepast,youseethatit’sallanaffairofyourownheedlessness.EventhoughyouknewtheBuddha’steachingsandwereabletoexplainthemcorrectly,stilltheheartandmindwereinastateofheedlessness.Actually,whenpeopleknowalotofDhammaandcanshowoffalotoftheirknowledge,theycanbemoreheedlessthanpeoplewhoknowonlyalittle.Thosewho’veneverreadDhammabookstendtobemoreheedful,forthey’remoremodestandknowthattheyneedtoreadtheirownmindsallthetime.Thosewho’vereadalotofbooksorheardalotoftalkstendtogetcomplacent.AndinthiswaytheybecomeheedlessanddisrespectfuloftheDhamma.

§Wehavetofigureouthowtouseourownmindfulnessanddiscernmenttolookinwardlyatalltimes,fornooneelsecanknowthesethingsorseethesethingsforus.Wehavetoknowforourselves.

§Whenthingsareweakandwatery,theyflowaway.Whenthey’resolidtheydon’tflow.Whenthemindisweakanddevoidofstrength,it’salwaysreadytoflowawaylikewater.Butwhenthemindisendowedwithmindfulnessanddiscernment,whenit’ssolidandtrueinitseffort,itcanwithstandtheflowofthedefilements.

§Whenyoufirststartmeditating,it’slikecatchingamonkeyandtyingittoaleash.Whenit’sfirsttieddown,it’llstrugglewithallitsmighttogetaway.Inthesameway,whenthemindisfirsttieddowntoitsmeditationobject,itdoesn’tlikeit.It’llstruggle

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morethanitnormallywould,whichmakesusfeelweakanddiscouraged.Sointhisfirststagewesimplyhavetouseourendurancetoresistthemind’stendencytostrayoffinsearchofotherobjects.Overtimeitwillgraduallygrowtame.

§Youwantthemindtobequietbutitwon’tbequiet.Sowhatdoyouhavetodo,whatdoyouhavetofocuson,whatdoyouhavetoknowsothatyoucanseehowthearisingandpassingawayoffabricationoccur?Trytolookcarefullyandyou’resuretoknowforyourself,forit’snotanythinghiddenormysterious.It’ssomethingwhosebasicprinciplesyoucancatchsightofyourself.

§Whatcanwedosothattheminddoesn’tgetdistractedwithitspreoccupationsoritsnonsensicalmentalfabrications?Wehavetogivethemindsomethingtofocusitsawarenesson,forifitsawarenessisn’tfocusedononething,itwandersaroundtoknowotherthings,othermatters,asidefromitself.Thisiswhythere’sthepracticeoffocusingourawarenessonthebody,oronthebreath,makingthebreaththeposttowhichwetieourmonkey—themind.Inotherwords,weusemindfulnesstokeepthemindfocusedonthebreath.Thisisthefirststepinthepractice.

Trainingthemindtostayfocusedonthebreathissomethingwehavetodocontinuously,witheachin-and-outbreath,ineveryposture—sitting,standing,walking,lyingdown.Nomatterwhatyou’redoing,stayfocusedonthebreath.Ifyouwant,youcansimplystayfocusedonnothingmorethanthesensationofthebreath,withoutdeterminingwhetherit’slongorshort.Keepbreathingnormally.Don’tforcethebreathorholdthebreathorsitwithyourbodytootense.Sitstraightandfacecomfortablystraightahead.Ifyou’regoingtoturntotheleft,makesuretobefocusedonthebreathasyouturn.Ifyouturntotheright,stayfocusedonthebreathasyouturn.

Whateverpostureyouuseisuptoyou,butstayfocusedonthebreathcontinuously.Ifyourattentionlapses,bringitbacktoknowingthebreathagain.Whateveryou’redoingatanytime,watchthebreathwitheveryin-and-outbreathandyou’llbedevelopingmindfulnessandalertness—full-bodyself-awareness—atthesametimeyou’rebeingawareofthebreath.

Whenyouwalk,youdon’thavetofocusonthestepsofthefeet.Focusonthebreathandletthefeetdothesteppingontheirown.Leteachpartofthebodyperformitsfunctiononitsown.Allyouhavetodoisstayfocusedonthebreathandyou’llhavefull-bodyawareness.

Whethertheeyeislookingatsightsortheearislisteningtosounds,stayfocusedonthebreath.Whenyoulookatasight,makesurethatknowingthebreathunderliesthelooking.Whenyoulistentoasound,makesurethatknowingthebreathunderliesthelistening.Thebreathisameansformakingthemindquiet,soyoufirsthavetotrainyourselfwithit.Don’tbeinahurrytogethigherresults.Trainthemindtostayunder

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thecontrolofmindfulnesscontinuouslyfordaysonend—tothepointwherethemindcan’tletitsattentionlapse.Itwillcometostaymoreandmorewiththebreath,focusedonknowingthebreathcontinuously,andthenotherthingswillstopontheirown:Thinkingstops,speakingstops.Whatevertasksyouhavetodo,youcanstilldothemwhileatthesametimekeepingtrackofthebreatheachandeverymoment.Ifthereareanylapses,youcomebacktoknowingthebreathagain.There’snothingelseyouhavetothinkabout.Beawareofthebreathatthesametimeyou’reawareofthenormalcyofthemind.

§Whenthemindcanmaintainitsstanceinnormalcy,youcanobservethebreathandseethatit’satnormalcy,too.Whentheirnormalcyisinbalance,youfocusdownonknowingthatthebreathissimplyanaturalphenomenon—thewindproperty.Thebodyasawholeiscomposedofthefourproperties:earth,water,fire,andwind.Soherewe’refocusedonthewindproperty.Thewindpropertyisanaturalphenomenon,notusorours.Themindisthenatnormalcy,notthinkingorfabricatinganythingtostirthingsup.It,too,isanaturalphenomenon,pureandsimple.Ifit’snotfabricatedintoanythingelse,ifit’snotburnedbydefilements,itcanstaystillandatnormalcy.

Whenyoustayfocusedonthebreathineveryposture,it’sameansofblockingthemindfromtraipsingaroundwithitsthoughtsandlabels.Youhavetobeintentontrainingthemindtostaywiththebreathwitheveryposture:That’showyou’llcometoknowwhatthemindislikewhenithasmindfulnessofbreathingasitsdwellingplace.

§Focusingonthebreathhelpsthemindgrowquietmorethananyothermethod—andit’snotatalltiring.Simplybreathecomfortably.Ifyouletthebreathcomeinandoutstrongly,ithelpsthebreathenergyandbloodflowthroughoutthebody.Ifyoubreathedeeplysothatthestomachmusclesrelax,ithelpstopreventconstipation.

Whenyoutrainwiththebreath,itexercisesboththebodyandthemind,andinthiswayeverythingcalmsdowninanaturalwaymoreeasilythanifwetrytocalmthingsdownwithforceorthreats.Nomatterhowmuchyouthreatenthemind,itwon’tsurrender.It’llrunallovertheplace.Soinsteadwetrainittofallinlinewithnature—forafterall,thebreathisanaspectofnature.Whetheryou’reawareofitornot,thebreathbreathesinlinewithitsnature.Onlywhenwefocusonitareweawareofit.Thebodyisalsoanaspectofnature.Themindisanaspectofnature.Whenthey’retrainedinanappropriateway,therearen’talotofproblemsthatyouhavetosolve.Theflowofbloodandbreathenergyinthebodyimprovesthestateofyournerves.Ifyoutrainyourmindfulnessandalertnesstobeawareofthewholebodyatthesametimeyou’reawareofthebreath,thebreathwillfloweffortlessly.

Ifyousitforlongperiodsoftime,thispracticewillhelpkeepthebloodandbreathenergyflowingnaturally.Youdon’thavetofightthebreathorholditin.Whenyou

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placeyourfeetandhandsinthemeditationposture,don’ttensethemup.Ifyourelaxthemsothatthebloodandbreathenergyfloweasily,itwillbeveryhelpful.

Focusingonmindfulnessofthebreathisappropriateineveryway—appropriateforthebody,appropriateforthemind.Beforehisawakening,whenhewasstillabodhisattva,theBuddhausedmindfulnessofbreathingmorethananyotherpracticeasthedwellingplaceforhismind.Sowhenyoupracticeit,youtoowillhavemindfulnessofbreathingasthedwellingplaceforyourmind.Thatwaythemindwon’twanderaroundfabricatingthoughtsandgettingembroiled.Youhavetogetittosettledownandbestill.Assoonasanythingspringsup,focusonthebreath.Ifyoutrytofocusdirectlyonthemindrightfromthestart,itmightbetoodifficulttomanageifyou’renotfamiliarwithit.

Ifyouwanttofocusdirectlyonthemind,that’sfine,too,butyouhavetobeawareofitwitheveryin-and-outbreath.Makeyourawarenesscontinuousforlongperiodsoftime.

§Workatthisineverypostureandseewhatresultsarise.Inthebeginningyouhavetoputtogetherthecauses—inotherwords,youhavetomakeanefforttolookandknowcorrectly.Asforthelettinggo,thatcomesafterwards.

§TheBuddhacomparedthetrainingofthemindtoholdingabirdinyourhand.Themindislikeatinybird,andthequestionishowtoholdthebirdsothatitdoesn’tflyaway.Ifyouholdittootightly,itwilldieinyourhand.Ifyouholdittooloosely,thetinybirdwillslipoutthroughyourfingers.Sohowareyougoingtoholditsothatitdoesn’tdieanddoesn’tgetaway?Thesameholdstruewithourtrainingofthemindinawaythat’snottootenseandnottoolaxbutalwaysjustright.

Therearemanythingsyouhavetoknowintrainingthemind,andyouhavetolookafterthemcorrectly.Onthephysicalside,youhavetochangeposturesinawaythat’sbalancedandjustrightsothatthemindcanstayatnormalcy,sothatitcanstayatanaturallevelofstillnessoremptinesscontinuously.

Physicalexerciseisalsonecessary.Evenyogiswhopracticehighlevelsofconcentrationhavetoexercisethebodybystretchingandbendingitinvariouspostures.Wedon’thavetogotoextremeslikethem,butwecanexerciseenoughsothatthemindcanmaintainitsstillnessnaturallyinawaythatallowsittocontemplatephysicalandmentalphenomenatoseethemasinconstant,stressful,andnot-self….

Ifyouforcethemindtoomuch,itdiesjustlikethebirdheldtootightly.Inotherwords,itgrowsdeadened,insensitive,andwillsimplystayfrozeninstillnesswithoutcontemplatingtoseewhatinconstancy,stress,andnot-selfnessarelike.

Ourpracticeistomakethemindstillenoughsothatitcancontemplate

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inconstancy,stress,andnot-selfness.Thisisthepointforwhichwetrainandcontemplate,andthatmakesiteasytotrain.Asforchangingposturesorworkingandgettingexercise,wedothesethingswithanemptymind.

Whenyou’repracticingintotalseclusion,youshouldgetsomephysicalexercise.Ifyousimplysitandliedown,theflowofbloodandbreathenergyinthebodywillgetabnormal.

§Thefourthtetradintheinstructionsforkeepingthebreathinmindbeginswithkeepingtrackofinconstancywitheveryin-and-outbreath.Themainobstaclethatmakesusunabletomaintainthiskindofawarenessforlongorforcontinuousperiodsoftimeisthefactthatwedon’tmaintainourawarenesswitheveryin-and-outbreath.Whenthingsgrowempty,wejustletthemindgrowquiet,withoutfocusing,withoutcontemplating,soeverythingdriftsorgrowsblurry.Orsomesortoffabricationariseseasilysothatwecan’tfocusontheemptymind.

Sowhenanycrudefabricationarises,youhavetoblockitbyfocusingonthebreath.Usethebreathtosnuffitout.Whetherthefabricationisatinyorastrongsensation,catchholdofthebreathasyourfirststepinprotectingyourself.Themoreoftenyoudothis,themoreitturnsintoanormalhabit—andthemoreusefulitwillbe.

Simplystayingwiththebreathcanhelppreventunskillfulthinking—inotherwords,itcankeepthemindfromfabricatingunskillfulthoughts.Thatway,cravingforsights,sounds,smells,tastes,tactilesensationscan’ttakeshape.Whateveryou’reawareof,quicklyfocusonthebreath,andwhateveritis,itwillsimplystopanddisband.

§Whenthemindisveryrefinedandverystill,ifyoudon’tmaintainyourfocus,yourstillawarenesscanblurorgrowdistracted.Soyouhavetokeepyourmindfulnessinfocus.Breathedeeplyandheavilyasawayofwakingthemindup.Don’tletitgrowquietinanunfocusedway.

Youhavetofocusonseeingtheconditionofemptinesswithinthemindthat’saprimalpartofitsnature.Ifyoucandothis,there’snotmuchelsetothepractice.Simplykeepthemindunderthecontrolofmindfulnessandthebreath.Inotherwords,focusonwatchingit,knowingit.Evenifthere’ssomethinkingthathelpsinyourknowing,keepitshort.Don’tletitgrowlong.Whateverthereflectionorthecontemplation,keepitshort.Don’tletitgrowlong.Ifit’slong,itwillturnintodistraction.

Usethebreathasameansofcuttingitoff.Whenyourthinkingstartsgettinglong,makeitstop.Keepitasshortaspossible.Makeitstopasshortaspossible.Keepyourstillself-awarenessasclearandbrightaspossible,seeingthatitdoesn’thaveanyself.

§Themindthatmaintainsitselfinastateofnormalcyislikeawhiteclothora

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whitesheetofpaper.Youhavetokeepfocusedonkeepingwatchoverittosee,whenthere’sanysensorycontact,howthemindwaversinreaction,howitlabelsthingsas“good”or“bad”or“self.”Thisissomethingyouhavetolearnhowtoobserveonarefinedlevel.

§Oncethemindisquietandempty,yourawarenessreallygetssharper.“Sharp”heremeansthatitclearlyseestheactualfactsbecauseitfocusesitsgazeuntilitseesclearly.Ifyou’relookingatsomethinganddon’tyetseeclearly,don’tgolookinganywhereelse.Keeplookingrightthereuntilyouknow.

Whatdoesthisknowingknow?Itknowsarising.Remaining.Passingaway.Anditdoesn’tcling.Toknowinthiswayyouhavetokeepabreastoffabricationofeverysort,whetheritfabricatesgoodorbadorneithergoodnorbad.

Ifyou’renotyetcapableofcontemplatingthemind,thencontemplatethebodytoseehowit’scomposedofthefourelements:earth,water,wind,andfire.Youhavetokeepeatingandexcreting,addingelementsandexcretingthemallthetime.Evenjusttheaffairsofthebody—thiswalkingcorpse—arealreadyaburden.Whenit’shotyouhavetogiveitashower;whenit’scoldyouhavetowrapitupinblankets;whenit’ssickyouhavetogiveitmedicine;whenit’shungryyouhavetogiveitfood.Youhavetolookafteritinjusttherightway;otherwiseitcausesallsortsofproblems.

Theysaythatthemindisthemaster,andthebodytheservant.Butifcravingbecomesthemind’smaster,thenthebodywillhavetwomasters.Justthinkofhowmanyconflictsthatcancause!Themindisinbadstraitsandsoisthebody.

§Thephysicalbodyonitsownisalreadypainfulandstressful.Ifwefastenontoit,thatmakesitevenmorepainfulandstressful.Socontemplatethebodycarefullytoseethatthere’sonlythestressofconditions,thestressoftheaggregates,butthatthere’snoonetowhomthestressbelongs—andthere’snodefilementburningtheheart.

§Giveupyourfascinationwithworthlessthings,withthegoodandbadthingsofthepast.Sweepthemupandtossthemout.Makethemindfreeofclutter.Andonceit’sfreeofclutter,don’tgogatheringupthingstoclutteritupagain.Forexample,yourmindisemptyatthemoment.Lookatittoseehowthingstakeshapeandarise;lookathowtheydisappear.Lookatgenuinenaturerighthere.Lookatthenatureofhowthemindreceivesitsobjects,orhowitreceivescontact.Ifyouseecorrectlyinlinewiththetruth,you’llseethatthesethingsareallempty.There’snothingtrueorlastingaboutthematall.Simplylookinawaythatdoesn’tapplylabels.Whentheeyeseessightsortheearhearssounds,lookatthesethingssimplyasnaturalevents.Asforthemind,letitstaystill,freefromanytendencytogetinvolvedbylabelingthingsasgoodorbad.

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Thatwaydesirewon’tarisetodisturbthemind.Askyourself:Ifyoufallforthesethings,andsufferingfollowsasaresult,whatdo

yougetoutofit?You’llseethatyoudon’tgetanythingatall.It’sallempty.Whatyoudogetisthesufferingthatkeepstheheartflustered.Sowhateveryoulookat,looktoseeitsinconstancythoroughly,insideandout.Justthatwillbeenoughtokeepyoufromhavingtoclingtoanything.

§Whenyou’reawareofsensorycontact,youdon’twantyourawarenesstostopjustatthepointwheretheeyeseesasightortheearhearsasound.Youhavetoknowdeeplyintotheeye-consciousnessthattakesnoteofthesight.Thenfocusonthesighttoseeitschanges,itsdecayanddisbanding.Whenthere’sthesensationofasight,youhavetolooktoseewhetherthesightchanges.

§Ifyouunderstandhowtolook,youcanseethechangesinphysicalandmentalphenomenaofallkinds.Physicalphenomenayoucanseewithyoureyes.Forexample,aflowerthat’sstillfreshcontainschangeanddecaythereinitsfreshness.Ifyouseeitsdecayonlywhenit’switheredandbrown,yourcontemplationisstillcrude,stillfarfromthetruth.

Nothingthat’sfabricatedisstableorsteady,butwemakeupourownsuppositionsaboutthesethings.Thingschangeinthedirectionofdevelopmentandinthedirectionofdecay.Weseetheseastwoseparateprocesses,butactuallybothofthemaredecay.

§Wheneverthere’ssensorycontact,keepyourfocusturnedinwardonthemindcontinuously.Keepitstillandatnormalcy.Asforthecontact,simplyknowitascontact,butkeepyourawarenessofthemindascontinuousaspossibleuntilyourawarenessallgatherstogether.Letitgatherintoanawarenesspureandsimple.Ifthisawarenesspureandsimplecanmaintainitsstancecontinuously,itwillbecomeameansofreadinganddecipheringeverythingwithin.Youdon’thavetopayattentiontothesensationsofarisingandpassingaway.Focusinsteadontheawarenesspureandsimple—inotherwords,theawarenessrightatthemindoratthepropertyofconsciousnesspureandsimple.Evenifyou’reawareofphysicalmatters,keepyourawarenesspureandsimple.

Youhavetobeobservantwhenthemindhasfirmlyestablishedmindfulnessandyourawarenessgatherssothatyou’reawareofthepropertyofconsciousness,pureandsimple,withoutanyfabricationatall—anawarenesspureandsimplerightatitself.Takethatasyourfoundation.

Inthebeginningwefocusonthebreathtokeepthemindfromwanderingoff.Whenyoufocusonthebreathasitgrowsmoreandmorerefinedyougettothepointwhere

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youdon’thavetofocusonthebreathanymore.Youfocuscontinuallyrightatthemind.Youfocusrightonthemindpureandsimple,withoutanyfabrications,withoutanylabels.Whateverarises,knowitnofurtherthanthatandkeepyourmindfulnesscontinuous.

§Whenthemindliesunderthecontrolofmindfulness,withoutfabricatingthoughtsorgettingdistracted,itwillbequietandawakewithin.Whenyoufocusdirectlyonthemind,itwillstopandgrowstillnaturally.You’llseethatthemindisjustanaspectofnature,notyour“self”oranythingofthesort.Whenyouseeclearlythatit’sjustanaspectofnature,thatwilldestroyanyattachmenttoitas“you”or“yours.”

Whetheryou’reawareofformorfeeling,simplyletthembeaspectsofnature—allofthem.Themindwon’tbeputtodifficulties,won’tgetstirredupwiththoughtsandfabrications.Letitstopandgrowstillsimplybykeepingabreastofitselfwitheverymoment.

§Torestrainthemindmakesthesensationsofsensorycontactstopintheirtracks.Inotherwords,simplybeingacquaintedwiththemindwhenmindfulnessisfocusedonbeingawareofthemindallowssensorycontactstopassawaynaturallyrightinthepresent.Thisiswhypeoplewhoarecareless,whodon’tdeveloprestraintthroughmindfulness,falleasilyunderthepowerofthedefilements.

Restraintthroughmindfulnessisthefirststep—inotherwords,thestepwhereyoumaintainrestraintbybeingmindful.Whenyourmindfulnessbecomescontinuoustothepointwhereitbecomesclearknowing,that’scalledrestraintthroughknowledge.Trytomaintainthisstateofclearknowingwithin.

§Restraintofthesensesisforthepurposeofseeingthemovementsofthemind—toseehowthesensationofcontactattheeye,ear,nose,tongue,body,ormindturnsintoothersensations.

§YourstudyoftheDhammahastobeastudyinside,notastudyofwrittenwordsorspokenwords.Ithastobeastudyofthemindpureandsimplesothatitwillknowitsownfeaturesandcharacteristicswhileitmaintainsitsnormalcyormaintainsitselfinemptiness,anemptinessthatdoesn’tlatchontoanything.

Ifyoulookatitagainandagainwitheverymoment,itwilldevelopintoaclearawarenessofthecharacteristicsofanaspectofnaturefabricatedfromcausesandconditions,simplyasitsownnature,pureandsimple.Ortheremaybeanawarenessofanothersideofnature—eventhoughtheawarenessmaynotbeclear—ofanaspectofnaturefreefromfabrication.HereI’mreferringtothemindthat’semptyorquietonits

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own,whichcanserveasastandardforcomparison.Theaspectofthemindfabricatedbyconditionsissimplynature.Don’tenterintoittolatchontoit.Asfortheaspectthat’snotfabricated,that’ssimplyemptyinandofitself:Thistooshouldn’tbelatchedonto.

Sowhenthemindisembroiled,ifyoulatchontotheideathat“Mymindisembroiled”;orif,whenthemindisempty,youlatchontotheideathat“Mymindisempty”:Bothoftheseareequal,inthatnomatterwhatyoulatchonto,youhavetosuffer.Sonomatterhowthingschange,ifyoucorrectlyknowthetruthoftheBuddha’ssabbedhammāanattā—Allphenomenaarenot-self—you’llsimplybeabletoletgo.

§Stoppingtolook,stoppingtoknowyourownmindisbetterthanstrayingouttoknowthingsoutside,forwhenyoustoptolook,stoptoknow,you’llseeinconstancy,stress,andnot-selfnessinawaythatdoesn’trequirewords.Thiswillbeaknowingthat’stotallysilentandstillwithin.Thekindofinsightthatusesthewords“inconstant,”“stressful,”and“not-self”isimitationknowing,nottherealthing.Genuineknowingseesthechangehappeningwitheverymomentrightbeforeyoureyes,righthereandnow.Youactuallyseewhateverarisesandhowitpassesaway.Andit’salwaysthereforyoutoseerightnow.There’snothingdifficultaboutitatall.Soifyouknowhowtostoptolook,stoptoknowyourownmind,you’llbecomeacquaintedwiththeDhammainacorrectway….

Ifyoulookcorrectly,seeingallthewaythrough,you’llseehowchangeinvolvesarising,remaining,andpassingawaywitheverymoment.You’llseehowchangeinherentlyinvolvesstress.Butyouhavetoseeallthewayin,inaprofoundway.It’snotjustamatterofrepeatingtoyourselfthatthesethingsareinconstant,stressful,andnot-self.

Youreallyhavetolookinordertoseehowchangeisinherentlystressful.Youdon’thavetocallit“stressful”inyourmind,butyouhavetolookuntilyouseethistruthclearlyrightinthestressitself.Onceyou’veseenthatinconstancyisstressful,you’llseethenon-selfnessinherentlythereinthesameplace.

§Ifyoustayfocusedondisbandingthis,that,andtheotherthing,you’vefallenforthedeceitsofinconstancy.

§Whenyoulookatinconstancy,orarisingandpassingaway,withtruemindfulnessanddiscernment,therewillhavetobeasenseofdismay,disenchantment,anddispassion….Ifyouknowbutaresimplyindifferent,that’scallednotknowing.You’vesimplyfooledyourselfintothinkingyouknowwhenyoureallyhaven’t.Genuineknowing,brightandcleartotheheart,issomethingelseentirely—notatallthe

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indifferentknowingthatcountsasdelusion.

§Whenyoureallyknow,therehastobeasenseofdismay,asenseofurgencyingettingeverythingout,givingeverythingback,asenseofurgencyinseeinghowthingsarenotatallworthyofattachment.That’sthekindofknowingyouhavetodevelop.Ifyouhaven’tyetdevelopedit,youneedtocontemplatethingsoverandoveragain,whetheryou’resitting,standing,walking,lyingdown,eating,excreting,whatever.Youneedtobeabsorbedincontemplatingthesethingsasmuchasyoucan.Whenyoucandothat,you’llenterintotheDhamma.Ifthemindisstillfarawayanddistracted,ifit’sstillconcernedwiththis,that,andtheotherthing,it’llkeepretreatingfurtherandfurtherawayuntilitfallsslavetocravinganddefilementasbefore.

§Thechantforcontemplatingthefourrequisitesissomethingveryusefulandbeneficial.Youhavetokeeptrainingyourselfnottogetcarriedawayinyourconsumptionoftherequisites.Themindfulnessthatarisesfromthiscontemplationwillthenbefullofdiscernment.Whereverthere’smindfulness,therehastobealertnessandself-awareness—whicharethesamethingasdiscernment.

§Everyaspectofthetrainingthataimsatmakingyoucontentedwithwhatyouhavehelpskeepthemindmoreemptythannot.Onceyouseethevalueofthesepractices,youshouldpracticelettinggoofyourdesires.Ifyousimplyfollowyourdesires,thenifyougetwhatyoudesireyou’rehappy.Ifyoudon’t,yougetallhotandbothered.Socontemplatedesiretoseeifit’sstressful—toseehowit’sbothstressandthecauseofstressallinone.

§Trainingthemindisrefinedwork.Evenwhenknowledgearises,ifyoudecideonyourownthatithastoberightforsure,you’vefailedthetest.Nomatterwhattheknowledge:Ifitcanwaver,it’sfakeknowledge,deceptiveknowledge,notabsoluteknowledge.

§Whenyoulatchontoyourknowledgeascorrect,thatgivesrisetowrongviewinthatverymoment.Soyouhavetokeepstoppingtolookandtoknowallalongthewayuntilyouseehowyourknowingturnsintonot-knowing.Thisisbecauserightknowingandwrongknowingareinherentlyintertwined.It’snotthecasethattrueknowingwillstayasnothingbuttrueknowing.Youhavetofindtheanglefromwhichyoucanseehowandwherewrongknowingandwrongviewswillspringup.

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§Whenprideandconceitarise,youhavetomakethemturnaroundandcontemplatethemselves,toseethatthere’sno“self”tothem—andsowhenthat’sthecase,whatdotheygetoutofbragging?Exactlywhereistheirself?Whenyoulookintothis,youfindthatyou’reatalossastowhattosay.Andthatinandofitselfhelpstoputanendtoyourbragging.

Whenyoufindthesourcethatgivesriseto“Iknow,I’mright,I’mgood,”that’sthevoiceyouhavetomakelifedifficultfor.Ifyoumakelifedifficultforothervoicesinthemind,you’vemissedthemark,forthey’realljustitsfollowers.

Thevoicethatsaysit’sgoodorright:Usethatvoicetotakeitselfapart.Youdon’thavetouseanyothervoice.Makeitturnaroundanddigupitsownsource.

§Ifyoudon’tknowhowtolookforyourownfaults,you’renotpracticingtheDhamma.Tofocusonyourownfaultsgoesagainsttheflow.Thebasicprincipleincontemplationisthatyoucan’tputyourselffirst.YouhavetoputtheDhammafirst.

Themoreyouknow,themoremodestyoubecome:That’sthenatureoftheDhamma.Whoeversaysyou’restupid,letthemgoaheadandsayit,butmakesureyoustayfulloftheDhammainside.MaintaintheDhammaatallcosts,inthesamewaythatpeoplecarefullyprotectacabinetinwhichtheCanonisplaced.FocusongatheringtheDhammaintoonepoint:keepingthemindinaproperstancewithoutfasteningontoanything.Andastohowyouprotectit,andhowitrequirescareandcircumspection:That’ssomethingyouhavetodiscoverforyourself.

§RightviewsandrightawarenessseeeverythingasDhamma.Inotherwords,theyseealltheeventsoffabricationinlinewiththethreecharacteristics.

§WehavetocontemplatethegenuineessenceoftheDhammasothatwhenwelookoutwardwecanseeitallasDhamma,withoutlabelingitasgoodorbad.Tryusingyoureyestolookinawaythatdoesn’tinvolvelabeling.Seeeverythingasnaturefollowinginlinewithcausesandconditions.OrseeeverythingasDhammapureandsimple.Thenseeifthemindfeelsopen,empty,andlight.

TheDhammathatyoucanstudyinbooksisnotthegenuineessenceoftheDhamma.ToseethegenuineessenceoftheDhammayouhavetostripawayallconventionalformulations,leavingnaturepureandsimple,freeofany“being”or“having.”

§Contemplationthatusesthoughtsisstillexternal,notinternal.Internalcontemplationhastobeafocusedwatchingthat’smotionlessandstill.It’sa

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contemplationthat’scomposedoffocusedwatching,notsomethingthat’sthoughtout.

§Yourcontemplationhastogothroughmanylayers,notone.Thefirstlayeristowatchonthelevelofperceptionsandlabels.Nextyouwatchthoughts.Andthennextyouwatchawareness.

Ifyou’rewatchinglabels,seethemsimplyaslabels:theactofrecognition,theawarenessthatyou’verecognizedsomething,andthenthelabeldisbands.

Ifyou’rewatchingthoughts,seehowathoughtarises,whatit’sabout,andthenhowitdisbands.Thenanewthoughtarises,andittoodisbands.Thisisthesecondlevel.

Thenyouwatchawareness,theawarenessofthemindpureandsimple,asensationthatarisesrightatthemind.Watchthatsensationrightatthemindandseehowitdisbandsinjustthesameway.

§Wehavetousemindfulnessanddiscernment,whicharelikeextremelysharpshovelsandhoes,todigdowntooursenseofself.Thenwecanturnitoverandlookatitfromallsidestoseeexactlywhereit’sourself.Trycontemplatingtheform,feeling,perception,fabrication,orconsciousnessthatyouholdontosotightly,toseeexactlywhereit’sconstant,pleasurable,orself.

§Wehaven’tcontemplatedthepileoffiveaggregates—whichischangingbeforeourveryeyes—inordertoseecorrectlyitsnaturalconditionsastheyappear.That’swhywe’vefallenfortheallureofattachmentandclingingthatgiverisetothesenseofselfthatfunctionsasthe“taker,”the“consumer,”the“receiverofresults.”Andthenwehavetosufferbyenteringintotheconsumingandreceiving—allwithoutrealizingit.Infact,wewantmore.Forinstance,whenwereceivetheresultsofamindthat’squietandatease,wewantthemtostaythatway.Whentheychange,wegetallstirredup.Butifweunderstandtheprinciplesofinconstancy,stress,andnot-self,wecanletgo.Wedon’thavetoholdontight.Righthereisthepathtorelease.

§You’vecomeheretopracticespecificallyforthesakeofputtinganendtoyoursufferingsanddefilements,soyouhavetoforgeteverythingelse.Youdon’thavetoconcernyourselfwithlotsofthings.Simplyfocusyourattentiononyourownbodyandmind,andeverythingwillgrowemptyonitsown.Youdon’thavetogodesiringtheemptiness.Don’tgetyourselfembroiledbecauseofdesire.

§Insteadoflettinggoofthethingsyoushouldletgo,youfeedthemmorefuelsothattheyflareupevenstronger.Insteadofdealingwiththethingsyoushouldabstain

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fromorgiveuporweakenordestroy,youdon’tdealwiththematall.Andthenyoukeeplookingfornewmeditationtechniques!Yourdefilementsarearisingrightinyourface,rightinthemind,witheverymoment,andyetyoudon’tdealwiththem.Allyoudoislookforthingsoutsidetodeludeyourself.

§ThepracticeoftheDhammaisawayofcuringtheillnessesinsidetheheartandmind,sowehavetodevoteourselvestothepracticetotheutmostofourabilities.Wehavetopracticeheedfullysothatdefilement,craving,andclingingwillgrowlighter.Wehavetofocusandcontemplatecontinuouslyatalltimessoastodestroyourattachmenttoself.Thisisthemostimportantworkinourlives:contemplatingphysicalandmentalphenomenatoseetheirinconstancy,stress,andnot-selfness.Andwehavetokeepatthisworkallthroughoutlifeaslongasthedefilementshaven’tyetended.Wekeeplooking,contemplating,lettinggo,continually.

§Thehotdefilementsareeasytosee,butthecool,dampdefilements—suchaslove,desire,affection—thatburnthemindwithacool,dampfire,aspoisonousasacid:Thosearehardtosee.Youhavetoexamineyourselfsothatyouknowthemforwhattheyare.Otherwiseyou’llkeepaccumulatingthefungusthatcausesdamprotwithinyou.

§Themoreyourattentiongoesleakingoutside,themorestupidyoubecome.Themoreyoufocusinside,thesharperyoubecome—andthemoreyou’llbeabletodisbandyoursufferingsanddefilements.Themoreyoufocusoutside,themoreyoupickupthefungusthatcausesdamprot,andthemoreyoubecomeagarbagepit.

§Whenweseedefilementsshowingthemselvesinotherpeople,wecanseehowuglytheyarebyseeinghowuglythosepeopleact.Butwhentheyshowupinourselves,weseethemasgoodandright.Thisiswherewe’reinconsistent,seeingourowndefilementsasourclosefriends—inlinewiththeoldsaying,“Seeingabladeddiscusasapetaledlotus.”Isthatthewayweare?Thisissomethingreallyworthlookinginto.

§Ifyouknowhowtofocusonthearisingofdefilement—whetherit’sgreedoranger—evenitarisesonlyalittlebit,youshouldfocusonstaringitdowntothepointwhereyoucansnuffitout.Ifyoudon’tmakeuseofthisapproach,youwon’thavethestrengthtofightitoff.Ifyoufeeditfueluntilitstartsfabricatingalloutofbounds,itwillflareupasahugefireandyouwon’tbeabletoputitout.Ifyouwanttoputitout,youhavetosnuffitoutintheveryfirststagewhereitappearsasaslightsenseoflikingordisliking.

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Youhavetokeepcontemplatingtosee—whenthemindisempty,asitisrightnow—howthesefeelingsarise.Youhavetocontemplatetoseehowtheydisappearandhowyoucanmakesurethatnothingelsewillarisetofabricatethemanyfurther.Yourawarenessofthestem-pointoffabricationisameansofsnuffingoutsufferingrightfromthestart—ameansthat’scorrectandusestheleaststrength.

§Snuffingoutblatantgreedandangerisn’teasy,fortheirrootsarestillinplace;they’restillnourishedbyfertilizer.That’swhytheyhavetokeepfloweringandbearingfruit.Soifwereallywanttotaketheapproachthat’squickestandmostcorrect,wehavetofocusdownondestroyingdelusion—ourlackoffamiliaritywiththetruth.

§Focusrightontheissueofhowdefilements,whentheyarise,makethemindmurky,bothered,andhot.Thencontemplatehowtodisbandthem.Whentheydisband,doesthemindfeelcool?Keeplookingrightthere.

Thecoolnessheredoesn’tcomefromourmakingitcool.It’scoolinandofitself,withoutourhavingtoshoweritwithwater.It’sthefeeling-toneofthemindwhenitcanletgoofsomething.It’scoolinandofitself.

§Contemplatingyourselfrepeatedlygivesyouasenseofthemind’shighernaturethatcanpullyouuptorelease.It’sameansofdispersingthesideofthemindthatusedtofastenontothingssothatitgrowsweakerandweakerwithregardtoeverythingofeverysort.Youdothisthroughthepowerofmindfulnessanddiscernment,notthroughthepowerofdefilement,craving,orclinging.

§Whenthemindisstrugglingtogetsomething,justwatchitatfirst.Onlywhenitstopsstrugglingshouldyoudealwiththeissueinlinewithwhat’sappropriate.Inthisway,desirewillgrowweaker,andyouractionswilllieunderthepowerofmindfulnessanddiscernment.

§Ifwedon’texperimentwithusingthepowerofmindfulnessanddiscernmenttowinoutoverdefilement,we’llstayignorantasalways.We’lljustkeeponeatingandlivingatourownconvenience,butwhenanythingstrikeswe’llstartspinningaway,graspingafterallkindsofthings.Thisisbecausewehaven’tworkedatdevelopingenduranceandtolerance.Wehaven’ttrainedourselvestoendurelookingatpainandsuffering,toendurefocusingonpainandsuffering,toseehowheavytheyare,toseewhosepainsandsufferingtheyare.Onlyifweendurelookingatthepainandsuffering,endurefocusingonthepainandsuffering,untilthepainandsufferingdissipate:That’s

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whenwe’llgaingreatbenefitsfromourpractice.

§Wehavetotrainourselvesagreatdealincontemplatingpain,focusingonpain,tothepointwherewecanletgoofpainandtheminddoesn’tfallinlinewithpain.Thepainthendoesn’tgoanyfurtherthanthebody.Asforpleasure,youdon’thavetolatchontoit.Youdon’thavetobepleasedbypleasure.Youhavetoseepleasureandpainasequal.They’reequallyinconstantandstressful,asthey’vebeenfromtheverybeginning.

§Nomatterhowpainariseswhilesittinginmeditation,youhavetoendurelookingatituntilyoucanletitgo.Seeitasthestressofphysicalandmentalphenomena,orthestressoftheaggregates.Asforthemind,keepitinastateofnormalcy,withoutstruggling.Inthisway,cravingwon’tarise.Ifyouletcravingarisefirst,you’llhaveahardtimelettingitgo.It’llthrashallaround.

Simplybeinvolvedinwatchingthepain.Whenitarises,letitarise.Ifit’sstrong,simplyknowthatit’sstrong.Don’tletcravingarise.Lettherejustbethefeelinginandofitself.Noticehowittakesshape,howitchanges,andsimplywatchitthatway.Keepanycravingatbay.

Orifyouwant,youcanturnandlookatthemindpureandsimple.Ifit’sinaturmoil,youcanknowthatcravinghasalreadyarisen.Ifit’satnormalcy,watchoveritcarefully,foritcanpickupmoodsveryquickly.Ifyourattentionlapses,it’llgoflowingalongwithamood.

§Whenyougochasingaftergoodandbad,andlatchontoyoursenseofself,youcreateahugefuss.Butwhenyoureallyknowclearly,yousortouttheseproblemssothattheyfadeaway.Whenyoureallyexaminealltheevidence,you’llseethatthere’snogoodorbadarising.Italldisbands.Butthennewthoughtfabricationsariseandpassaway,ariseandpassaway.Theykeeponflowing,andtheyseemtoinvolvemany,manyissues.Butactuallytherearen’tmanyissues.There’sonlyarising,remaining,andpassingaway.It’sbecausewe’renotfocusedonknowingthisthattheissuescometoseemmany.Butnomatterhowmanythereare,there’sjustthis:arising,remaining,andpassingaway,oneafteranother,liketheripplingofacurrentofwater,wheretheripplingisn’tathingatall.

Ifyoulookintothepatternofthecurrentofyourthoughts,fabricatinggoodandbad,you’llfindthatthere’snothingyoucanlatchontoashavinganyessence,forallthesethoughtsdisbandanddisappear.Ifyoulearnhowtolookskillfullyinthisway,yourmindwillbeemptymorethanembroiled,foryouseethetruththatthesethingsallarise,remain,andpassaway.Thepasthaspassedaway.Thefuturehasn’tyetcome.Looksimplyatthepresentarisingandpassingawayrightbeforeyoureyes—anddon’t

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latchon.Whenyouseearising,remaining,andpassingaway,pureandsimple,rightinthe

presentmomentandthencanletgo:Rightthereiswhereyougainrelease.

§There’sanoldsaying:

Aflagpoleplantedinaswift-flowingstream:Rightthere’stheBuddhawhoseDhamma’ssupreme.

Inaswift-flowingstreamreferstothepresent,wherethere’sfabrication,change,arisingandpassingaway.Rightthere’stheBuddhawhoseDhamma’ssuprememeansthatclearknowingisfoundrightthere.Lettinggoofattachmentoccursrightthere.

Examineyourmindtoseewhatkindofcurrentsit’sflowingafter.Thenstoptolookatthem.Stoptobeawareofthem.Ultimately,you’llseethatthere’sactuallynothingthere,justarisingandpassingawayinemptiness,likeaprojectedimagethatflashesintobeinganddisappears,emptyofanyessence.

§Ifyourlooking-inwardseesallthewaythrough,you’llseethatnoneofthethingsoftheworldhaveanyvalueatall,forthehighestvaluelieswiththemindimbuedwithclearknowing,brightandclean.Evenifthisknowingisonlymomentary,itmeansthatyourpracticeisn’tinvain.Youcantakeitasyourguidetocontinuefollowinguntilyoudisbandsufferinganddefilementwithouttrace.

§Theinternalsenseofthemindwillshowitselfofitsownaccord.Likeadiamondembeddedinrock:Whentherockiscutaway,thesparkleandshineofthediamondshowthemselvesoftheirownaccord.Inthesameway,whenthemindisembeddedindefilement,craving,andclinging,it’stotallydark,totallyinthedark.There’snolightorbrightnesstoitatall.Butwhenourcuttingtools—mindfulnessanddiscernment—bringoutitsfacets,themindwillbebrightonitsown.

§TheDhammacoversmanytopics,butthey’reallgatheredatthemind.Defilementsareakindofdhamma,asarediscernmentandthefiveaggregates.Everything’sdhamma.Now,whatwewantisthehighestdhamma,thedhammathat’sunfabricated.Wewanttoknowwhatit’slike,sowheredoesitlie?Itliesrighthereinthemind.Themindthatisn’tfabricated,that’semptyofitself:That’sthegenuinedhamma.

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§Incontemplatingthephenomenaofthepresent—thewaythingsarise,remain,anddisband—youhavetokeeplookinguntilyouseethroughtothatwhichdoesn’tariseordisband.Whenyoufullycomprehendarising,remaining,anddisbanding,you’llcomefacetofacewithemptiness.

§Emptinessisn’temptyinthewayyou’dsitandsaytoyourself,“There’snothingthereatall.”Therearethingsthere:Theeyeseessights,theearhearssounds,andsoon.They’reemptysimplyinthattheminddoesn’tenterintolabelthem,toconcoctanythingoutofthem,toclingtothem,likingordislikingthem,that’sall.They’reemptyinthatthemindisfreefromattachment.

§Ifyoudon’tknowhowtoextinguishthings,howtoletgo,you’llgetstuckoneverylevelofthepath.Ifyougetstuckonthedeliciousflavorofemptinessorstillness,that’sdelusion’sversionofnibbāna.

§Thepracticerequiresthatyoupassthroughalotofthings.Ifyougainnewknowledgeandlatchontoit,thatwillcreateanobstaclealongyourway.It’sliketakingajourney:Ifyourunacrosssomethingstrangeandnew,andyou’renotwillingtocontinuealongyourwaybecauseyougetcontentedwithwhereyoualreadyare,youendupsettinguphouserightthere.

Yourabilitytocontinueonthejourneydependsonanawarenessthatseesclearlyallthewaythrough.Buthereyourawarenessisn’tclearallthewaythrough,andyetyousetuphouserighthere,thinkingthatnibbānaliesrighthereattheemptiness.Thatopinioniswhatblocksyourway.

Ifyoutakethatsenseofstillnessandemptinesssimplyasarestingspot,itholdslittledanger,foryoustillhavetheopportunitytocontinuealongyourway.

Thepaththatsnuffsoutdefilementhastofocusonsnuffingouttheviewthatlatchesontoknowledgeandviews.

Youhavetorecognizethestagesofthepaththatyouneedasrestingspots,andtorealizethatyou’reholdingontothemsimplyastemporarydwellings.Ifyougripthemtightly,you’llgetstuckthereandwillgonofurther.

§Ifyourawarenessfocusesdownlikethisagainandagainandagain,themindwillultimatelyhavetosurrender.Itsoldhabitofwanderingaroundtoknowthisandthatwillgraduallycalmdownandgrowstillwithoutyourhavingtoforceit,foritwon’tbeabletowithstandyourconstantgaze.Everytimeyoulookatit,you’llseeitsdeceptiveness.You’llseethatit’snotworthyofcredence,notworthyofattachment,and

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sothatdeceptivenesswillhavetoshrinkaway.It’slikeapersonwhocomestoflatteryou.Assoonasyoufocusyourgazeonhim

andrealizewhathe’supto,hehastoshrinkawayinembarrassment.Tofocusonthepointwhereyoursenseofselfarises,yourmindfulnessand

discernmenthavetodevelopmanyapproachesfrommanyangles,usingtricksthatyoufigureoutonyourown.

Thebasictrickisasmallthing:Lookforthepointwherethesenseofselfdisbandsonitsown.

Ifyourawarenessdoesn’tpenetrateclearlyintothedisbandingofthepropertyofconsciousness,there’snowayyoucanknowhowmentalstatesariseandpassaway.There’snowayyoucanknowhowtheywanderaroundtotakeonobjects,howtheyfallintotheswirlingcurrentsofgoodandbadthought-fabrication,orhowtheygetallwoundupinaturmoil.Sowhenyouchooseyourfocus,focusdirectlyonthedisbandingofmentalstates.Whentheytakeonanobject,dotheythendisband?Keeplookinguntilyoucanseehowtheydisbandontheirown.Ifyoucan’tmanagethis,focusfirstonthedisbandingofphysicalandmentalphenomena.Whenyouclearlyseethedisbandingofphysicalandmentalphenomena,you’llknowforyourselfhowtheconsciousnesswhichknowsthatdisbandingalsodisbandsonitsown,eachandeverymomentitknowsthosethings.

Knowingthedisbandingofconsciousnessisveryuseful.Nomatterhowitarises,consciousnessalwaysdisbandsonitsown.Thatwayyouwon’tlatchontotheideathatithasaselfofanykind.

Toknowthedisbandingofconsciousnesspureandsimpleistoknowthedisbandingofeverything.It’slikeopeninguptheentireworld,orstrippingofftheentireworldandthrowingitaway.

Whenyoucanstripitaway,throwitoff,andletitgo,there’snothingbutemptiness,anemptinessthat’sbrightandclear,withnosenseoftheworldatall.Thewords“world”and“fiveaggregates”aresimplyconventionstohelpusseehowthere’schange.

§Tobecomeacquaintedwiththepropertyofawarenesspureandsimple,youhavetoobservethemind’smovementsinresponsetocontact.Youhavetoknowarisingandpassingaway,andyouhavetoobservetheawarenessthataccompaniesthemind,whichliesdeepwithinthemindorinthepropertyofconsciousness.Ifit’snotfabricatedorlabeled,itwillstayquiet.Itwillmaintainitsstance.Ifyouwanttoseehowlongitcanmaintainitsstance,youhavetoobserveitsmovementsinresponsetocontactorinresponsetotheinternalsensationoflabeling.Whenthesethingsarise,canthatawarenessmaintainitsstance?Ifitcan’t,itwillgetfabricatedintodistraction.Andbythetimethemattercalmsdown,you’llbewornout.

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Ifyoucanseeintotheconditionofawarenesspureandsimple,you’llknowyourfoundation—yourinnerfoundation.Inthebeginning,youhavetodependonmindfulnessasyourfoundationforfocusingonin.Thenyoufocusonlookingtoknowtheconditionofchange,ofarisingandpassingaway.Thisisfocusedlooking,notsimplelooking.

Simplelookingdoesn’tleadtoanyknowledge.It’sdelusion.Focusedlookingtothepointofgivingrisetoclearknowingis,inandofitself,ameansofdestroyingdelusion.Onwhateverlevelyou’refreefromfabrication,frommentallabels,orfreefromattachment,it’sameansofclearknowingwithinthemindorthepropertyofconsciousness.

§Foryourawarenesstoreachintothegatheringpointofthemindorofthepropertyofconsciousnesspureandsimple,youhavetofocusontheconditionofchangewithintheminditself.Youdothistodestroythedeepseedsofthepropertyofconsciousness.Theseseeds,whichliecontinuallyinthepropertyofconsciousness,areveryrefined.

Thesearetheseedsofsensualcraving,cravingforbecoming,andcravingfornon-becoming.Sensualcravingissomethingfairlyeasytoobserve.Thewayitmovesintocreatedesireforsights,sounds,smells,tastes,tactilesensationsissomethingfairlyeasytosee.Asforthemorelatentseedsofcravingforbecoming—thecravingtobeorhaveaselforthingsbelongingtoaself—theseliedeep.Sowehavetolookdeeplyinifwewanttodestroythem….

Ifyoucanseeallthewaythroughtotheseseedsandcandestroythem,thatwillbeyourpathtoreleasefromsuffering.Thisgatheringpointofthepropertyofconsciousnesspureandsimple,orofthepropertyofawarenesspureandsimple,isthussomethingreallyworthlookinginto.Ifyoudon’tgatheryourawarenesstolookintothispoint,you’llfindithardtodestroytheseeds.Whateverseedsyoudodestroywillbeexternalseeds,suchasthoseinsensorypleasures.Buttheseedsthatarelatenttendencieslyingwithinthemindorthepropertyofconsciousnesshavenointentionsoftheirown.That’swhywerarelyseeallthewayintothem,whywerarelyknowthem,rarelyseethem.Thisisbecauseweplayaroundwiththeirchildren,theirfollowers:sensorypleasures.Wedon’tfocusonintolookinsidetogetanyperspectiveatall.

§Theunintentionaltendenciesthatliedeepyourcharacter:Youcan’tintentionallygetridofthematthedropofahat.Theonlywaytogetridofthemistocontemplateinwardlystepbystepsothatyouknowthemclearly.Youhavetoreachthebasiclevelofknowingthat’sunintentionalifyouwanttogetridoftheotherunintentionalthingsinthemind.

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§Thepropertyofconsciousnesscontainswithinitthesenseofbeingorhavingaself.Itcontainstheseedsthatgiverisetobeingandhavinginthesamewaythataseedcontainsbark,branches,andleaves.Ifyoufocusintoknowtheconditionofthepropertyofnameandformpureandsimple,thatinandofitselfwilldestroytheseedsforrebirth.

§Wehavetocontemplatetoseenaturalconditionsofbothsorts,startingwiththechangingconditionofsuchthingsastheaggregates,penetratingthroughtotheunchangingconditionwhichisthetotaldisbandingofsuffering….

Thesortthatchangeskeepschangingitsdisguiseswithoutrespite,deceivingusintolatchingontoitasgenuineandtrue.Inparticular,ourfascinationwithpleasurablefeelings:Evenwhenwetrainthemindtobestill,we’rehopingforthedeliciousflavorofthepleasurablefeeling.Thisisbecausewehaven’tcontemplatedthedeceptivenessoffeelingsofeverysort.

Somearahantsgainawakeningthroughbecomingacquaintedwithfeelinganddestroyingtheobsessionsthatlielatentinallthreekindsoffeeling.

Obsessionwithirritationlieslatentinpainfulfeeling.Assoonaspainarises,whetherit’smentalorphysicalpain,irritationarisesinthemind.

Obsessionwithpassionlieslatentinpleasantfeeling.Welikepleasureofeverykind,wantingittostaywithusforalongtime.

Whenafeelingofequanimity—neitherpleasurenorpain—arises,wegetabsorbedintheequanimitybecausewedon’tknowthatit’sjustafeelingthathastoariseandpassawayinlinewithitsconditions.Thisiswhyobsessionwithignorancelieslatentinequanimousfeeling.

Howdoweletgooftheseobsessions?Thisissomethingtowhichweshouldgivealotofattention,becausefeelinghasalotofallurethatcanengendercraving.

Forexample,whenthemindisstillandemptyandthenchangessothatit’snolongerstillandempty,wewantittobestillandemptyagain.Themorewewant,themoreit’snotempty.

Ifwecandisbandthedesireforemptiness,thatinandofitselfwillletthemindwillgrowemptyagain.Desireiswhatgetsthemindembroiledinaturmoil;sodesireiswhatwehavetodisband.

Wepracticerestraintofthesensessoastodisbanddesire,becausethemindisalwaysdesiringtoseethesights,hearthesounds,smellthearomas,tastetheflavors,andtouchthetactilesensationssurroundingitonallsides.

It’sbecausewedon’tknowhowdesireisthecauseofsufferingthatwestruggletosatisfyourdesires—andthenallkindsofsufferingfollow.

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§Thewordsaṅkhata-dhamma—fabricatedphenomena—coversconditionsofnaturethataremarkedbythethreecharacteristics.Thethingswehavetostudyaresummarizedintwowords:saṅkhatadhammaandasaṅkhatadhamma.Bothofthesetermshaveadeepandwiderangeofmeaning,especiallysaṅkhatadhammas,whicharealwaysinconstant,stressful,andnot-self.Theconditionsofsaṅkhatadhammafollowtheirownswirlingcurrentswithoutend.Asforasaṅkhatadhamma—thephenomenonthatdoesn’tchange,isn’tstressful,butisstillnot-self—that’ssomethinghardtoknow.Buteventhisrefined,subtleconditionissomethingthatweshouldn’tlatchonto.

§Whenthemindstops,growsstill,andisawareofitself,letitfocusevenmoredeeplyonitself,foritsstopping-stateisthementalstatethat’sconcentratedorinequanimity:still,neutral,neitherpleasednordispleased.Thisisatypeoffabricationcalledaneñjābhisaṅkhāra—imperturbablefabrication—orifyouwant,youcancallitneutralfabrication.Whenyoufocusonit,seeitsimplyasanaspectofnature.Don’tgetsuckedintothestillness,theneutrality,ortheequanimity.Atthesametime,though,youdohavetodependontheequanimitytofocusinonseeingthingsasaspectsofnature,pureandsimple.Thisisawayofdisbandinganyfabricationoflikingordisliking,goodorbad.Forthisreason,wedon’tstopjustattheequanimity.Wehavetoseeallthewaythroughit,thatit’sanaspectofnaturefreeofself.

§Whenthefabricatedaspectsofnaturedisband,themindstayswithitsawarenessofequanimity.Thenyoufocusontheequanimitytobeawareofitasanaspectofnature,withoutusinganylabelsorwords.Simplyfocusonintowatchit,tobecomeacquaintedwiththeaspectofnaturethatliesfurtherin,withoutlabelinganythingatall.

Asyouseeintoeverylevelofnaturepureandsimple,thingsgetdeeperandmoreprofound.Youknowandletgo,knowandletgo,knowandletgo—empty!

Whateverappears,youletgo.Theimportantprincipleinyourgazinginwardissimplytoletgo.

Youlook,yousee,andyouletgo.Inclinethemindtolettinggo.Lookinabsolutestillness,withnoinnerconversation.Knowandletgo.Mindfulnesskeepsknowingthroughlettinggoofeverything.Thebreathdoesn’tdisappear.Nomatterhowstilloremptythemind,you’reawarewitheverybreath.Ifyoudon’tknowinthisway,you’llsoonlosefocusandgetdistracted,orafabricationofsomesortwillinterferesothatyouloseyourfoundation.

§Whenthemindfabricatesunskillfulthoughts—thoughtsofsensualpassion,thoughtsofillwill,thoughtsofharmfulness—theseareallcalleddemeritoriousfabrications(apuññābhisaṅkhāra).

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Whenthemindgainsasenseofthedrawbacksofsensualpassionanddevelopsasenseofdistrust,disgust,anddistasteforsensualpassion,that’showyoucleansethemindofsensualpassion,sothatit’snotstuckonsensualpassion,sothatit’sstuckinsteadondisenchantment.Whenthemindseesthedrawbacksofillwillandthinksinsteadintermsofgoodwillandforgiveness,that’showyoudestroyillwill.Whenyouseethedrawbacksofharmfulness,youthenthinkoractinwaysthataren’tharmful.Allofthesethingsarecalledmeritoriousfabrications(puññābhisaṅkhāra).

Whenthemindfabricatesthesethings,whethermeritoriousordemeritorious,itputsitselfintoaturmoil.Skillfulthoughtshavetokeepthinkingsoastodoawaywithunskillfulthoughts.Ifyouthinktoomuch,itcanmakeyoutired,bothinbodyandmind.Whenthishappens,youhavetofocusonasinglepreoccupationtobringthemindtoconcentration.

Whenyoufocusinconcentration,throwingawaybothmeritoriousanddemeritoriousfabrications,andinsteadstaycontinuouslystoppedinasinglepreoccupation,thisfallsintothecharacteristicsofimperturbablefabrication(aneñjābhisaṅkhāra).

Thesenseofbeingsnuglystillorequanimousforlongperiodsoftime,maynotfitintothedefinitionofimperturbablefabricationsasjhānaorthehigherabsorptions.It’ssimplyatypeofimmovabilityendowedwithmindfulnessanddiscernment.Themindisawareofitself,focusesitsgazerightonitself,andknowsitselfcontinuously,withoutfabricatingthoughtsofgoodorevil.Butthis,too,canbeincludedunderimperturbablefabrication.

Forthatreasonwehavetofindtheaspectofthemindthatcanmaintainitsstancesoastoseefurtherin,sothatit’snotstuckonimperturbablefabrication.Wehavetopenetratetothepointwherewecanseeclearlyintermsofthearising,remaining,andpassingaway,theinconstancy,stress,andnot-selfnessthataregatheredinhereaswell.

§Youhavetosharpenthisbasicprincipleofknowingsothatit’srazorsharp—sothatyoucanseethetruththatnothinghasanytrueessence,thatit’sallillusory.

“Knowing”and“notknowing”tradeplacessothattheyseemtobedifferent,butifyougetstuckonthisduality,you’restuckonyourself.

Ifyou’rereallygoingtoknow,youhavetoknowbothsides:thesidethatknowsandthesidethatdoesn’tknow,toseethatthey’rebothinconstantinthesameway,bothdeceitfulinthesameway.

§Yoursenseofphysicalandmentalphenomenaisallfabrication.Mindfulnessisafabrication.Discernmentisafabrication.Eventhestillmindisafabrication.Whenit’snotstill,it’safabrication.Solookatfabricationdeeply,precisely,fromallangles,inside

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andout.Knowledge—eventheobserver,theknower—isalsofabrication.They’reall

fabrication,whetherthey’rerightorwrong,goodorbad.Soyouhavetoacquaintyourselfthoroughlywithfabrication.Whenyouknowfabricationthoroughly,inawaythatpenetratesinwardly,itgivesrisetoasenseofdisenchantment.Ifyoudon’tdothis,you’lltakeyourpickofthegoodfabricationstoholdonto,andpushthebadfabricationsaway.

§Wecanrecognizefabricationsinthattheychangeandcandisband.Andthenwerealizethatwe’vebeenplayingaroundwiththesefake,imitationthingsallalong.

Evenclearknowingisafabrication.Itchangesinlinewithphysicalandmentalconditions.Mindfulness,discernment,andintuitiveknowing-and-seeingareallfabrications—justthatthey’regoodfabricationsthatwehavetodependonforthetimebeing.

Wehavetounderstandfabrications,understandhowtousefabricationsinacorrectway,andthensimplyletthemgo.Wedon’thavetokeepholdingontothem.

§Knowingisafabrication.Not-knowingisafabrication.Whenweexaminetheminternallyweseethattheybothariseandpassaway.Eventhetruthsthatweknowinthiswaydon’tstaylong.Theyhavetoturnintonot-knowing.

Fromthiswecanseethatfabricationsplayallsortsoftricksonmany,manylevels,andwegetdeludedintoplayingalongwiththem.

Whenwecangettoknowthetricksoffabricationofeverysortoneverylevel,thatwillbereallybeneficial.We’llreallyknowinlinewithwhattheBuddhasaid:Sabbesaṅkhārāaniccāti—Allfabricationsareinconstant.Thisisanimportantprinciplethatwillenableustoseethroughtothestressfulnessineverysortoffabrication.

Evengoodfabrications,likemindfulnessanddiscernment,arestressfulinandofthemselvesbecausethathavetokeepchanging.They’reliketoolsweuseforthetimebeing,butweshouldn’tstayfastenedontothem.

§Eventhoughwehavetolookafterthefoundationofourknowing,usingmindfulnessanddiscernmenttosupervisethemind,weshouldunderstandthatthemindisaformoffabrication.Mindfulnessanddiscernmentarefabrications.Ifweknowonlyonasuperficiallevelandgoaroundtalkingaboutwhatwe’vebeenabletoletgoonourlevelofpractice,wehaven’tseendeeplyintofabrication.Whenthisisthecase,westilllieintheswirlingcurrentsoffabrication.

Correctknowledge,whichisfabricationofagoodsort,hastobetrainedtoreadand

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decipherthingswithinandwithout,includingitself,onmanyconvolutedlevels.Onceyou’veseeninconstancyandstress,youhavetoseethroughtothelackofself

infabricationsofeverysort.

§Youhavetoknowthatfabricationisinconstant,stressful,andhasnoselftoitself.Keeplookingatthispointoverandoveragainuntilitbecomescleartotheheart.Onlythenwillyoudevelopasenseofdisenchantmentanddispassion.Youwon’tfastenontogoodfabricationsorpushbadonesaway,foryou’veseenthattheyhavethesameprice,they’rebothequallychangeable.

Eventhoughwemaintainthestanceofourknowinginlookingoverthemindtomakesurethatitisn’tfabricatedevenmorefromoutsideconditions,stillwedon’tstayfastenedontotheknowing,forittoohastochange.

Therecometimeswhenwethinkweknowthetruthinthismatter,butthenatlatertimesorlatermomentsevenclearerknowingarises.Thatenablesustoknowthatwhatwethoughtwastrueknowingactuallywasn’t.Thisknowingcanchange.Nomatterhowmuchhigheritgoesasitchanges,youhavetorememberthatit’sstillfabrication;itcanstillchangenomatterwhatlevelitis.Whetherit’scrudeorrefined,youhavetoknowitthoroughly.Otherwiseyou’llstayfastenedtoit.

Ifyoucanlookinawaythatseesallfabricationsthoroughly—good,bad,right,wrong,the“knower,”the“not-knower”—simplyasthesamesortofthing,yourknowledgewillgraduallyriseabovethesethings.Buteventhoughit’sabove,it’sstillfabrication.Ithasn’tyetgainedreleasefromfabrication.Eventhepathisaformoffabrication.Sowhenwedevelopthepath,whenwedevelopthefactorofrightview,wehavetoseerightlyintothismatter,seeingclearlyintofabricationofeverysort,nomatterwhatthecharacteristicsofourknowing.Whetherwelookatphysicalphenomenaormentalphenomenaarisingandpassingaway,they’reallfabrications.Eventhemindfirmlyestablishedinconcentrationisaformoffabrication,asarethestagesofjhāna.

§Ifwedon’tlookinward,wemaketheminddarkandmurky.Thenwhensensorycontactcomes,themindcaneasilygetallstirredup.SoIaskthatyoumakeanefforttopeercarefullyinwardtoseewhat’sthereinthemind,toseehowthingsarise,toseehowmentallabelsandfabricationsarise.Thatwayyou’llbeabletodisbandthem,destroythem,leavingjustthemindpureandsimple,withnolabelsorattachmentsatall.Itwillthenbeemptyofdefilement.Youmightcallityourinnerbeauty,MissEmptiness,whodoesn’thavetoage,doesn’thavetogrowill,doesn’thavetodie—aprimalnaturethatdoesn’tchange.Thisissomethingyouhavetotouchrightatthemind.It’snottheminditself,buttheminditselfiswhatmakescontactwithit.

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§Whenwepractice,we’relikediamondcutters.Ourdiamond—themind—isembeddedindense,darkdefilements.Wehavetousemindfulnessanddiscernment—orvirtue,concentration,anddiscernment—asourcuttingtoolstomakethemindpureinallitsthoughts,words,anddeeds.Thenwetrainthemindtogrowstillandtocontemplatesoastogiverisetoclearknowledgeallthewaytothepointwhereyoumeetwithwhat’stotallypureandfreefromdefilementsandmentalfermentations:our“MissEmptiness”whoissoextremelybeautiful,freefromchange,whomtheKingofDeathcan’tsee.

Andastowhetherthisissomethingworthaspiringto,Ileaveituptoyoutodecide.

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Glossary

Aggregate(khandha):Physicalandmentalcomponentsofsensoryexperience,whichformtherawmaterialforone’ssenseofself:form(thebody,anyphysicalphenomenon);feeling;perception;thought-fabrications;andsensoryconsciousness(countingtheintellectasthesixthsense).

Anusaya:Obsession,ofwhichtherearesevenvarieties:sensualpassion,irritation,views,uncertainty,conceit,passionforbecoming,ignorance.

Arahant:Apersonwhohasputanendtodefilementandtheeffluents,andthusisnotdestinedforfuturerebirth.

Bodhisattva:TheBuddhapriortohisAwakening.Defilement(kilesa):Mentalqualitiesthatobscuretheclarityofthemind.Thereare

threebasicsorts—passion,aversion,anddelusion—butthesecancombineintoavarietyofforms.Onestandardlistgivessixteeninall:greed,malevolence,anger,rancor,hypocrisy,arrogance,envy,miserliness,dishonesty,boastfulness,obstinacy,violence,pride,conceit,intoxication,andcomplacency.

Dhamma(Sanskrit:dharma):Dhammawithasmalld(dhamma)meansaphenomenon,anevent,thewaythingsareinandofthemselves,theirinherentqualities,thebasicprinciplesthatunderlietheirbehavior.Dhammawithacapitald(Dhamma)meansprinciplesofbehaviorthathumanbeingsoughttofollowsoastofitinwiththerightnaturalorderofthings;qualitiesofmindtheyshoulddevelopsoastorealizetheinherentqualityofthemindinandofitself.Byextension,“Dhamma”isusedalsotorefertoanydoctrinethatteachesaboutdhammasorDhamma.

Effluent(āsava):Fourqualities—sensuality,becoming,views,andignorance—thatflowoutofthemindandcreatethefloodoftheroundofdeathandrebirth.

EstablishingofMindfulness(satipaṭṭhāna):Thepracticeofusingmindfulnessandalertnesstocontemplatebody,feelings,mind,andmentalqualitiesastheyareexperiencedinandofthemselves.

Jhāna:Mentalabsorption;astrong,stablestateofconcentrationbasedeitheronaphysicalphenomenonorarefinedformlessdimensionofthemind.

Kamma(Sanskrit:karma):Intentionalactsinthought,word,anddeedthatresultinbecomingandbirth.

Māra:Deathandtemptationpersonified.Nameandform(nāma-rūpa):Mentalandphysicalphenomena.“Form”isidentical

withthefirstaggregate(seeabove).“Name”coverstheremainingfour.

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Nibbāna(Sanskrit:nirvāṇa):Unbinding;theliberationofthemindfrommentaleffluents,defilements,andthefettersthatbindittotheroundofrebirth.Asthistermisusedtoreferalsototheextinguishingoffire,itcarriestheconnotationsofstilling,cooling,andpeace.(AccordingtothephysicstaughtatthetimeoftheBuddha,aburningfireseizesoradherestoitsfuel;whenextinguished,itisunbound.)

NobleTruths(ariya-sacca):ThefourcategoriesforviewingexperienceinsuchawaythatonecanattainAwakening—stress,itscause,itsdisbanding,andthepathofpracticetoitsdisbanding.

Saṁyojana:Fetter.Thetenfettersbindingthemindtorepeatedbirthanddeathareself-identityviews,uncertainty,graspingatpreceptsandpractices,sensualpassion,irritation,passionforform,passionforformlessness,conceit,restlessness,andignorance.ThefirstthreefettersareabandonedatthefirstlevelofAwakening,calledstream-entry;thenexttwoareabandonedatthethirdlevelofAwakening,callednon-returning;andremainingfiveareabandonedatthefourthandfinallevelofAwakening,arahantship.

SoḷasaPañhā:TheSixteenQuestions,thefinalchapterintheSuttaNipāta,inwhichsixteenyoungBrahminsquestiontheBuddhaonsubtlepointsofthedoctrine.Mogharāja’sQuestionisthelastofthesixteen.

Upāsikā:AfemalelayfolloweroftheBuddha.

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TableofContents

Titlepage 2Copyright 3Introduction 4ANoteontheTranslations 11

Prologue 12LookingInward 14ThePracticeinBrief 14AnHour’sMeditation 15ABasicOrderinLife 17ContinuousPractice 19EveryIn-and-outBreath 20TakingaStance 21TheDetailsofPain 22AwareRightatAwareness 25ThePurePresent 32TheDeceitsofKnowing 33SabbeDhammāAnattā 36GoingOutCold 37ReadingtheHeart 39

BreathMeditationCondensed 40GoingAgainsttheFlow 48MindfulnessLikethePilingsofaDam 48TheBattleWithin 54Stop,Look,&LetGo 61AllThingsAreUnworthyofAttachment 67SimplyStopRightHere 78

AGoodDoseofDhammaforMeditatorsWhenTheyAreIll 89I 89II 96

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ReadingtheMind 102Discernmentvs.Self-deception 102ADifferenceintheKnowing 105TheBalancedWay 106TheUsesofEquanimity 107AGlobofTar 109WhenConventionalTruthsCollapse 111TheIntricaciesofIgnorance 114Emptinessvs.theVoid 115OpeningtheWayintheHeart 116

Pure&Simple 118Glossary 145

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