Straightfromthe

HeartThirteenTalksonthePracticeofMeditation

VenerableĀcariyaMahāBoowaÑāṇasampanno

TranslatedfromtheThaibyṬhānissaroBhikkhu

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Copyright©VenerableĀcariyaMahāBoowaÑāṇasampanno1987

ThisbookisafreegiftofDhamma,andmaynotbeofferedforsale,for

astheVenerableĀcariyaMahāBoowahassaid,‘Dhammahasavalue

beyondallwealthandshouldnotbesoldlikegoodsinamarketplace.’

Forfreedistr ibution

Reproductionofthisbook,inwholeorinpart,byanymeans,forsale

ormaterialgainisprohibited.Permissiontoreprintinwholeorinpart

forfreedistributionasagiftofDhamma,however,isherebygranted,

andnofurtherpermissionneedbeobtained.

Questionsaboutthisbookmaybeaddressedto

WatPaBaanTaad

c/oSongsermService

89PosriRoad

UdornThani41000Thailand.

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Introduction

Thesetalks—exceptforthetwomarkedotherwise—wereoriginallygivenforthebenefitofMrs.PowPangaVathanakul,afollowerofVenerableĀcariyaMahāBoowawhohadcontractedcancerofthebonemarrowandhadcometopracticemeditationatWatPaBaanTaadinordertocontendwiththepainofthediseaseandthefactofherapproachingdeath.Allinall,shestayedatWatPaBaanTaadfor102days,fromNovember9,1975toFebruary19,1976;duringthatperiodVenerableĀcariyaMahāBoowagave84impromptutalksforherbenefit,allofwhichweretape-recorded.

AfterherdeathinSeptember,1976,oneofherfriends,M.R.SermsriKasemsri,askedpermissionoftheVenerableĀcariyatotranscribethetalksandprinttheminbookform.Seventy-sevenofthetalks,plusanadditionaleighttalksgivenonotheroccasions,werethusprintedintwomassivevolumestogethertotalingmorethan1,000pages.SixtalksfromthesetwovolumeshavealreadybeentranslatedintoEnglishandpublishedinabookentitledAmataDhamma.

Thetalksinthepresentcollectionalldealwiththepracticeofmeditation,andparticularlywiththedevelopmentofdiscernment.Becausetheirstyleofpresentationispersonalandimpromptu,theywillprobablybebestunderstoodifreadinconjunctionwithamoresystematicintroductiontothetechniquesofmeditation,suchastheVenerableĀcariya’sownbook,WisdomDevelopsSamādhi,whichisavailableseparatelyoraspartofthevolume,ForestDhamma.

Thetitleofthepresentbookistakenfromarequest,frequentlymadebytheVenerableĀcariyatohislisteners,thathisteachingsbetakentoheart,becausetheycomestraightfromtheheart.

Note

Inthesetalks,asinThaiusageingeneral,thewords‘heart’and‘mind’areusedinterchangeably.

ṬhānissaroBhikkhu

RayongJune,1987

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TheLanguageoftheHeart

TheVenerableĀcariyaMuntaughtthatallheartshavethesamelanguage.Nomatterwhatone’slanguageornationality,thehearthasnothingbutsimpleawareness,whichiswhyhesaidthatallheartshavethesamelanguage.Whenathoughtarises,weunderstandit,butwhenweputitintowords,ithastobecomethisorthatlanguage,sothatwedon’treallyunderstandoneanother.Thefeelingswithintheheart,though,arethesameforeveryone.ThisiswhytheDhammafitstheheartperfectly,becausetheDhammaisn’tanyparticularlanguage.TheDhammaisthelanguageoftheheart.TheDhammaresideswiththeheart.

Pleasureandpainresidewiththeheart.Theactsthatcreatepleasureandpainarethoughtupbytheheart.Theheartiswhatknowstheresultsthatappearaspleasureandpain;andtheheartisburdenedwiththeoutcomeofitsownthoughts.ThisiswhytheheartandtheDhammafitperfectly.Nomatterwhatourlanguageornationality,wecanallunderstandtheDhammabecausetheheartandtheDhammaareanaturalpair.

Theheartformsthecorewithinthebody.It’sthecore,thesubstance,theprimaryessencewithinthebody.It’sthebasicfoundation.Theconditionsthatarisefromthemind,suchasthought-formations,appearandvanish,againandagain.HereI’mreferringtotheripplingofthemind.Whenthemindripples,that’stheformationofathought.Labels,whichdealwithconjecturing,memorizing,andrecognizing,aretermedsañnā.‘Long’thoughtsaresañnā;shortthoughtsaresaṅkhāra.Inotherwords,whenathoughtforms—‘blip’—that’sasaṅkhāra.Sañnāreferstolabelingandrecognizing.Viññāṇareferstotheactoftakingnotewhenanythingexternalcomesandmakescontactwiththesenses,aswhenvisibleformsmakecontactwiththeeyeandcognitionresults.Allofthesethingsareconstantlyarisingandvanishingoftheirownaccord,andsotheBuddhacalledthemkhandhas.Each‘heap’or‘group’iscalledakhandha.Thesefiveheapsofkhandhasareconstantlyarisingandvanishingallthetime.

Evenarahantshavethesesameconditions—justlikeordinarypeopleeverywhere—theonlydifferencebeingthatthearahants’khandhasarekhandhaspureandsimple,withoutanydefilementsgivingthemorders,makingthemdothisorthinkthat.Instead,theirkhandhasthinkoutoftheirownfreenature,withnothingforcingthemtothinkthisorthat,unlikethemindsofordinarypeopleingeneral.

Tomakeacomparison,thekhandhasofordinarypeoplearelikeprisoners,constantlybeingorderedabout.Theirvariousthoughts,labels,assumptions,andinterpretationshavesomethingthatordersandforcesthemtoappear,makingthemthink,assume,andinterpretinthiswayorthat.Inotherwords,theyhavedefilementsastheirboss,theirleader,orderingthemtoappear.

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Arahants,however,don’t.Whenathoughtforms,itsimplyforms.Onceitforms,itsimplydisappears.There’snoseedtocontinueit,noseedtoweightheminddown,becausethere’snothingtoforceit,unlikethekhandhasgovernedbydefilementsorundertheleadershipofdefilements.Thisiswherethedifferencelies.

Buttheirbasicnatureisthesame:Allthekhandhaswehavementionedareinconstant(aniccaṁ).Inotherwords,instabilityandchangeabilityarearegularpartoftheirnature,beginningwiththerūpakhandha,ourbody,andthevedanākhandha,feelingsofpleasure,pain,andindifference.Thesethingsappearandvanish,againandagain.Saññā,saṅkhāra,andviññāṇaarealsoalwaysinastateofappearingandvanishingasanormalpartoftheirnature.

Butasforactualawareness—whichformsthebasisofourknowledgeofthevariousthingsthatariseandvanish—thatdoesn’tvanish.Wecansaythatthemindcan’tvanish.Wecansaythatthemindcan’tarise.Amindthathasbeenpurifiedthushasnomoreproblemsconcerningthebirthanddeathofthebodyandthekhandhas;andthusthereisnomorebirthhereandthere,appearingincrudeformssuchasindividualsoraslivingbeings,forthosewhosemindshavebeenpurified.

Butthosewhosemindsarenotpurified:Theyaretheoneswhotakebirthanddie,settingtheirsightsoncemeterieswithoutend,allbecauseofthisundyingmind.

ThisiswhytheLordBuddhataughttheworld,andinparticulartheworldofhumanbeings,whoknowrightandwrong,goodandevil;whoknowhowtofostertheoneandremedytheother;whounderstandthelanguageoftheDhammahetaught.Thisiswhyhetaughtthehumanworldaboveandbeyondtheotherworlds:sothatwecouldtrytoremedythethingsthatareharmfulanddetrimental,removingthemfromourthoughts,words,anddeeds;trytonourishandfosterwhatevergoodnesswemightalreadyhave,andgiverisetowhatevergoodnesswedon’tyethave.

Hetaughtustofosteranddevelopthegoodnesswealreadyhavesoastonourishtheheart,givingitrefreshmentandwell-being,givingitastandardofquality,orgoodness,sothatwhenitleavesitspresentbodytoheadforwhateverplaceorlevelofbeing,thismindthathasbeenconstantlynourishedwithgoodnesswillbeagoodmind.Whereveritfares,itwillfarewell.Whereverittakesbirth,itwillbebornwell.Whereveritlives,itwilllivewell.Itwillkeeponexperiencingwell-beingandhappinessuntilitgainsthecapacity,thepotential,theaccumulationofmeritithasdevelopedprogressivelyfromthepastintothepresent—inotherwords,yesterdayistoday’spast,todayistomorrow’spast,allofwhicharedaysinwhichwehavefosteredanddevelopedgoodnessstepbystep—tothepointwherethemindhasthefirmstrengthandability,fromthesupportingpowerofthisgoodness,thatenablesittopassoverandgainrelease.

Suchamindhasnomorebirth,noteveninthemostquietorrefinedlevelsofbeingthatcontainanylatenttracesofconventionalreality(sammati)—namely,birthand

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deathaswecurrentlyexperienceit.Suchamindgoescompletelybeyondallsuchthings.HereI’mreferringtothemindsoftheBuddhasandofthearahants.

There’sastoryaboutVen.Vaṅgīsathathasabearingonthis.Ven.Vaṅgīsa,whenhewasalayman,wasverytalentedindiviningthelevelofbeinginwhichthemindofadeadpersonwasreborn—nomatterwhothepersonwas.Youcouldn’tquitesayhewasafortuneteller.Actuallyhewasmoreamasterofpsychicskills.Whenanyonedied,hewouldtakethatperson’sskullandknockonit—knock!knock!knock!—focushismind,andthenknowthatthispersonwasrebornthere,thatpersonwasrebornhere.Ifthepersonwasreborninhellorinheaven,asacommonanimalorahungryghost,hecouldtellineverycase,withoutanyhesitation.Allheneededwastoknockontheskull.

WhenheheardhisfriendssaythattheBuddhawasmanytimesmoretalentedthanthis,hewantedtoexpandonhisknowledge.SohewenttotheBuddha’spresencetoaskforfurthertraininginthisscience.WhenhereachedtheBuddha,theBuddhagavehimtheskullofanarahanttoknockon.

‘Allright,seeifyoucantellwherehewasreborn.’Ven.Vaṅgīsaknockedontheskullandlistened.

Silence.Heknockedagainandlistened.

Silence.Hethoughtforamoment.

Silence.Hefocusedhismind.

Silence.Hecouldn’tseewheretheowneroftheskullwasreborn.Athiswit’send,he

confessedfranklythathedidn’tknowwherethearahantwasreborn.Atfirst,Ven.Vaṅgīsahadthoughthimselftalentedandsmart,andhadplannedto

challengetheBuddhabeforeaskingforfurthertraining.ButwhenhereachedtheBuddha,theBuddhagavehimtheskullofanarahanttoknockon—andrighttherehewasstymied.Sonowhegenuinelywantedfurthertraining.Oncehehadfurthertraining,he’dreallybesomethingspecial.Thisbeingthewaythingsstood,heaskedtostudywiththeBuddha.SotheBuddhataughthimthescience,taughthimthemethod—inotherwords,thescienceoftheDhamma.Ven.Vaṅgīsapracticedandpracticeduntilfinallyheattainedarahantship.Fromthenonhewasnolongerinterestedinknockingonanyone’sskullexceptforhisown.Oncehehadknownclearly,thatwastheendofthematter.Thisiscalled‘knockingontherightskull.’

OncetheBuddhahadbroughtupthetopicofthemindthatdoesn’texperiencerebirth—theskullofonewhosemindwaspurified—nomatterhowmanytimesVen.Vaṅgīsaknockedonit,hecouldn’tknowwherethemindwasreborn,eventhoughhe

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hadbeenverytalentedbefore,fortheplaceofapuremind’srebirthcannotbefound.ThesamewastrueinthecaseofVen.Godhika:Thisstoryshouldserveasquite

somefoodforthought.Ven.Godhikawenttopracticemeditation,madeprogressstepbystep,butthenregressed.Theysaythishappenedsixtimes.Aftertheseventhtime,hetookarazortoslashhisthroat—hewassodepressed—butthencametohissenses,contemplatedtheDhamma,andbecameanarahantatthelastminute.That’sthestoryinbrief.Whenhedied,Māra’shordessearchedforhisspirit.Toputitsimply,theystirredupastorm,butcouldn’ttellwherehehadbeenreborn.

SotheLordBuddhasaid,‘Nomatterhowmuchyoudigorsearchorinvestigatetofindthespiritofourson,Godhika,whohascompletelyfinishedhistask,youwon’tbeabletofindit—evenifyouturntheworldupsidedown—becausesuchataskliesbeyondthescopeofconventionalreality.’Howcouldtheypossiblyfindit?It’sbeyondthecapacityofpeoplewithdefilementstoknowthepowerofanarahant’smind.

Intherealmofconvention,thereisnoonewhocantracethepathofanarahant’smind,becauseanarahantliesbeyondconvention,eventhoughhisisamindjustthesame.Thinkaboutit:Evenourstumblingandcrawlingmind,whenitiscontinuallycleansedwithoutstop,withoutceasing,withoutlettingperseverancelag,willgraduallybecomemoreandmorerefineduntilitreachesthelimitofrefinement.Thentherefinementwilldisappear—becauserefinementisamatterofconventionalreality—leavinganatureofsolidgold,orsolidDhamma,calledapuremind.Wetoowillthenhavenomoreproblems,justlikethearahants,becauseourmindwillhavebecomeasuperlativemind,justlikethemindsofthosewhohavealreadygainedrelease.

Allmindsofthissortarethesame,withnodistinctionbetweenwomenandmen,whichissimplyamatterofsexorconvention.Withthemind,thereisnodistinctionbetweenwomenandmen,andthusbothwomenandmenhavethesamecapacityintheareaoftheDhamma.BotharecapableofattainingthevariouslevelsofDhammaallthewaytorelease.Therearenorestrictionsthatcanbeimposedinthisarea.Allthatisneededisthatwedevelopenoughabilityandpotential,andthenwecanallgobeyond.

Forthisreason,weshouldallmakeanefforttotrainourheartsandminds.Attheveryleast,weshouldgetthemindtoattainstillnessandpeacewithanyofthemeditationthemesthatcanlullitintoastateofcalm,givingrisetopeaceandwell-beingwithinit.Forexample,mindfulnessofbreathing,whichisoneoftheprimarythemesinmeditationcircles,seemstosuitthetemperamentsofmorepeoplethananyothertheme.Butwhateverthetheme,takeitasagoverningprinciple,arefuge,amainstayforthemind,puttingitintopracticewithinyourownmindsoastoattainrestandpeace.

Whenthemindbeginstosettledown,wewillbegintoseeitsessentialnatureandworth.Wewillbegintoseewhattheheartisandhowitis.Inotherwords,whenthemindgathersallofitscurrentsintoasinglepoint,assimpleawarenesswithinitself,this

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iswhatiscalledthe‘mind’(citta).Thegatheringinofthemindoccursondifferentlevels,correspondingtothemind’sabilityandtothedifferentstagesofitsrefinement.Evenifthemindisstillonacrudelevel,wecanneverthelessknowitwhenitgathersinwardly.Whenthemindbecomesmoreandmorerefined,wewillknowitsrefinement—‘Thismindisrefined…Thismindisradiant…Thismindisextremelystill…Thismindissomethingextremelyamazing’—moreandmore,stepbystep,thisverysamemind!

Incleansingandtrainingthemindforthesakeofstillness;ininvestigating,probing,andsolvingtheproblemsofthemindwithdiscernment(paññā)—whichisthewayofmakingthemindprogress,orofenablingustoreachthetruthofthemind,stepbystep,throughthemeansalreadymentioned—nomatterhowcrudethemindmaybe,don’tworryaboutit.Ifwegetdowntomakingtheeffortandperseverecontinuallywithwhatdiligenceandpersistencewehave,thatcrudenesswillgraduallyfadeawayandvanish.Refinementwillgraduallyappearthroughourownactionsorourownstrivinguntilweareabletogobeyondandgainreleasebyslashingthedefilementstobits.Thisholdstrueforallofus,menandwomenalike.

Butwhilewearen’tyetabletodoso,weshouldn’tbeanxious.Allthatisaskedisthatwemakethemindprincipledsothatitcanbearefugeandamainstayforitself.Asforthisbody,we’vebeenrelyingoniteversincethedaywewereborn.Thisissomethingweallcanknow.We’vemadeitlive,liedown,urinate,defecate,work,makealiving.We’veusedit,andithasusedus.Weorderitaround,anditordersusaround.Forinstance,we’vemadeitwork,andithasmadeussufferwithacheshereandpainsthere,sothatwehavetosearchformedicinetotreatit.It’stheonethathurts,andit’stheonethatsearchesformedicine.It’stheonethatprovidesthemeans.Andsowekeepsupportingeachotherbackandforthinthisway.

It’shardtotellwhoisincharge,thebodyorus.Wecanorderitaroundpartofthetime,butitordersusaroundallthetime.Illness,hunger,thirst,sleepiness:Theseareallnothingbutaheapofsufferingandstressinwhichthebodyordersusaround,andordersusfromeveryside.Wecanorderitaroundonlyalittlebit,sowhenthetimeisrightforustogivetheorders,weshouldmakeitmeditate.

So.Gettowork.Aslongasthebodyisfunctioningnormally,thennomatterhowmuchorhowheavythework,getrighttoit.Butifthebodyisn’tfunctioningnormally,ifyou’reill,youneedtobeconsciousofwhatitcantake.Asforthemind,though,keepuptheeffortwithin,unflaggingly,becauseit’syouressentialduty.

You’vedependedonthebodyforalongtime.Nowthatit’swearingdown,knowthatit’swearingdown—whichpartsstillwork,whichpartsnolongerwork.You’retheoneinchargeandyouknowitfullwell,somakewhatevercompromisesyoushould.

Butasfortheheart,whichisn’tillalongwiththebody,itshouldstepupitseffortswithin,sothatitwon’tlackthebenefitsitshouldgain.Makethemindhavestandardsandbeprincipled—principledinitsliving,principledinitsdying.Whereverit’sborn,

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makeithavegoodprinciplesandsatisfactorystandards.Whattheycall‘merit’(puñña)won’tbetrayyourhopesorexpectations.Itwillprovideyouwithsatisfactorycircumstancesatalltimes,inkeepingwiththefactthatyou’veaccumulatedthemerit—thewell-being—thatalltheworldwantsandofwhichnoonehasenough.Inotherwords,whattheworldwantsiswell-being,whateverthesort,andinparticularthewell-beingofthemindthatwillarisestepbystepfromhavingdonethings,suchasmeditation,whicharenobleandgood.

Thisisthewell-beingthatformsacoreoranimportantessencewithintheheart.Weshouldstrive,then,whilethebodyisstillfunctioning,forwhenlifecomestoanend,nothingmorecanbedone.Nomatterhowlittleorhowmuchwehaveaccomplished,wemuststopatthatpoint.Westopourwork,putitaside,andthenreapitsrewards—there,inthenextlife.Whateverweshouldbecapableofdoing,wedo.Ifwecangobeyondorgainrelease,that’stheendofeveryproblem.Therewillthenbenothingtoinvolveusinanyturmoil.

HereI’vebeentalkingaboutthemindbecausethemindistheprimaryissue.Thatwhichwillmakeusfarewellorbadly,meetwithpleasureorpain,isnothingelsebutthemind.

Asforwhattheycallbadkamma,itlieswithinthemindthathasmadeit.Whetherornotyoucanremember,theseseeds—whichliewithintheheart—can’tbepreventedfrombearingfruit,becausetheyarerootedinthemind.Youhavetoacceptyourkamma.Don’tfindfaultwithit.Onceit’sdone,it’sdone,sohowcanyoufindfaultwithit?Thehandwritesandsothehandmusterase.Youhavetoacceptitlikeagoodsport.Thisisthewayitiswithkammauntilyoucangainrelease—whichwillbetheendoftheproblem.

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TheMarveloftheDhamma

ThosewhopracticetheDhammawillbegintoknowtheDhammaortogainafeelfortheDhammaintheareaofmeditationmoremarkedlythaninotherareas,andmoreextensively.Forexample,thegratificationthatcomesfrombeinggenerousismovinginoneway,thegratificationthatcomesfrommaintainingthepreceptsismovinginanotherway,thefeelingsofgratificationthatcomefromthedifferentformsofgoodnessaremovingintheirownseparateways.Thisiscalledfindinggratificationinskillfulness.

Butallofthesefeelingsofgratificationconvergeinthepracticeofmeditation.Webegintofeelmovedfromthemomentthemindbeginstogrowstill,whentheheartgathersitscurrentstogethertostandsolelyonitsown.Eventhoughwemaynotyetobtainagreatdealofstillnessfromtheinwardgatheringofthemind,westillfindourselvesgratifiedwithin,inawaywecanclearlysense.IfthemindortheDhammawereamaterialobject,therewouldn’tbeanyoneintheworldwhowouldn’trespectthereligion,becausethegoodness,thewell-being,andthemarvelsthatarisefromthereligionandfromthepracticinginlinewiththeteachingsofthereligionarethingsdesiredtheworldover.

Goodness,well-being,marvels:Thesearethingstheworldhasalwaysdesiredfromtimeimmemorial—withadesirethathasneverlostitstaste—andtheyarethingsthatwillalwaysbedesireduntiltheworldlosesitsmeaning,oruntilpeoplebecomeextinct,havingnomoresenseofgoodandevil.That’swhentheworldwillnolongeraspireforthesegreatblessings.Thewell-beingthatcomesfromthemarvels—theDhammaintheareaofitsresults—issomethingtowhichalllivingbeingsaspire,simplythattheirabilitiesdiffer,sothatsomeattaintheiraspirations,whileothersdon’t.

ButtheDhammacan’tbedisplayedfortheworldtoperceivewithitssensesofsight,hearing,smell,taste,ortouchinthewayotherthingscan.EventhoughtheremaybeotherimmaterialphenomenasimilartotheDhamma—suchassmells—stilltheyaren’tlikethetrueDhammathatistouchedbytheheartsofthosewhohavepracticedit.IftheDhammacouldbedisplayedlikematerialobjects,thereisnodoubtbutthatthehumanworldwouldhavetorespectthereligionforthesakeofthatDhamma.ThisisbecausetheDhammaissomethingmoremarvelousthananythingelse.Inallthethreelevelsofexistence,thereisnogreatermarvelthanintheDhamma.

TheDhammacanappearasamarvel,conspicuousandclearinthemind.Themindiswhatknowsit—andonlythemind.Itcan’tbedisplayedingenerallikematerialobjects,aswhenwetakethingsouttoadmireortoshowofftoothers.TheDhammacan’tpossiblybedisplayedlikematerialobjects.Thisiswhatmakestheworldlackinterest—andlackthethingsthatcouldbehopedfromtheDhamma—inawaythatis

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reallyashame.EventhosewhowantthemarveloftheDhammadon’tknowwhatthemarvelis,or

whattheprofundityoftheDhammais,becausethemindhasneverhadcontactwiththatprofundity.Theeyehasneverhadcontactwiththemarvel.TheearhasneverobtainedanymarvelfromthecurrentoftheDhamma,becausetheDhammacan’tbedisplayedasacurrentofsoundasotherthingscan.ThisisoneobstaclethatpreventspeoplefrombecomingmovedbytheDhamma,thatpreventsthemfromfullybelievingandfullyentrustingthemselvestotheDhammainawayconsistentwiththeworld’slong-felthungerforwell-beingandprosperity.

EachoftheBuddhaswhohasgainedAwakeningandtaughttheDhammatotheworldhashadtoreflecttothefullextentofhisintelligenceandabilityonthemyriadwaysofteachingtheDhammatotheworldsothattheworldcouldseeitasamarvel,inasmuchastheDhammacan’tbeputinshopwindowsorinpublicplaces.ThisisbecausethetrueDhammaliesintheheartandrevealsitselfonlyinwordsanddeeds,whichdoesn’texciteagratifyingsenseofabsorptioninthesamewayastouchingtheDhammadirectlywiththeheart.

BecausethereisnowaytodisplaytheDhammadirectly,theBuddhasdisplayitindirectlythroughteaching.Theypointoutthecauses—theDhammaofconductandpracticesleadingtotheDhammaofresultsatthisorthatpointorthisorthatlevel;andatthesametimetheyproclaimtheresults—theexcellence,themarvelsofthestagesandlevelsoftheDhammathatcanbetouchedwiththeheart,allthewaytothehighestmarvel,vimutti,thementalreleasecallednibbānawithintheheart.

EveryBuddhahastodevisestrategiesinteachingtheDhammasoastobringthatmarvelouttotheworldbyusingvariousmodesofspeechandconduct—forexample,describingtheDhammaandshowingtheconductoftheDhammaasbeinglikethisandthat—buttheactualDhammacan’tbeshown.Itissomethingknownexclusivelyintheheart,inthewayinwhicheachBuddhaandeacharahantpossessesthismarvel.NoneoftheBuddhas,noneofthearahantswhopossessthismarvelareinanywaydeficientinthisregard.

Themarvelliesintheirhearts—simplythattheycan’ttakethemarvelthatappearsthereanddisplayitinthefullmeasureofitswonder.Thustheydevisestrategiesfordisplayingitintheiractions,whicharesimplyattributesoftheDhamma,nottheactualDhammaitself.Forinstance,thedoctrinetheyteachinthetextsissimplyanattributeoftheDhamma.TheiractofteachingisalsojustanattributeoftheDhamma.TheactualDhammaiswhenameditatororapersonwholistenstotheirteachingsabouttheDhammafollowstheDhammainpracticeandtouchesitstagebystagewithinhisorherownheart.ThisiscalledbeginningtomakecontactwiththeactualDhamma,stepbystep.Howevermuchcontactismade,itgivesasenseofgratificationfeltexclusivelywithintheheartofthepersonwhohasgainedthatcontactthroughhisorherownpractice.

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Whenitcomestoingenuityinteaching,nooneexcelstheBuddhas.Evenso,theyrevealonlywhattheyseeasappropriateforhumanity.Theycan’trevealtheactualDhamma—forexample,bytakingoutthetruemarvelintheirheartsandunfoldingitfortheworldtosee,saying,‘ThisisthemarveloftheTathāgata,ofeachBuddha.Doyouseeit?’Thiscan’tbedone,forherewe’retalkingaboutthemarvelofthepurityofaheartthatwaspreviouslyswampedwithdefilementlikeaheapofassortedexcrement,butnowhasbecomeapure,unsulliednature,orapure,amazingnaturebecauseofthepracticeofconstantlyandrelentlesslycleansingit.Theycan’tshowthatDhammatotheworld,saying,‘Doyouseethis?Lookatit.Lookatit.Feastyoureyestillthey’refullandthenstrivetomakethistreasureyourown!’Soinstead,theyteachbyusingvariousstrategiesforthosewhopractice,describingthepathinfulldetail,intermsbothofcausesandofresults.

Whattheybringouttoshowissimplythecurrentoftheirvoices,thebreathoftheirmouths.That’swhattheybringouttospeak,simplythebreathoftheirmouths.Theycan’tbringouttherealthing.Forexample,whentheysay,‘It’smarvelouslikethis,’it’sjustsound.Themarvelousnatureitselfcan’tbebroughtout.Alltheycanbringoutistheactionofsaying,‘Thatnatureismarvelous,’sothatwecanspeculateforourselvesastowhatthatmarvelislike.Eventhoughthisdoesn’tremoveourdoubts,it’sbetterthanifwehadneverheardaboutitatall.

ButthebasicprincipleinmakinguscometoknowandseethemarveloftheDhammaisthatfirstwehavetospeculateandthenwefollowwithpractice.ThisqualifiesasfollowingtheprinciplesoftheDhammatheBuddhataught,andthisisfittingandproper.Nomatterwhatthedifficultiesandhardshipsencounteredinfollowingthepath,weshouldn’tletthemformbarrierstoourprogress,becausethisiswherethepathlies.Therearenootherbywaysthatcantakeuseasilytothegoal.Ifourpracticeisdifficult,wehavetostickwithit.Ifit’spainful,wehavetobearit,becauseit’sadutywehavetoperform,aburdenwehavetocarrywhileworkingsoastoattainouraims.

TheDhammaofapuremindislikethis:ThemindistheDhamma,theDhammaisthemind.Wecallitamindonlyaslongasitisstillwiththebodyandkhandhas.Onlythencanwecallitapuremind,themindofaBuddha,orthemindofanarahant.Afteritpassesfromthebodyandkhandhas,thereisnoconventionalrealitytowhichitcanbecompared,andsowecan’tcallitanythingatall.

Nomatterhowmarvelousthatnature,nomatterhowmuchitmaybeours,thereisnopossiblewaywecanuseconventionalrealitiestodescribeitortomakecomparisons,becausethatDhamma,thatrealmofrelease,hasnoconventionsagainstwhichtomeasurethingsormakecomparisons.It’sthesameasifwewereinouterspace:Whichwayisnorth,whichwayissouth,wedon’tknow.Ifwe’reonEarth,wecansay‘east,’‘west,’‘north,’and‘south’becausetherearethingsthatwecanobserveandcomparesoastotellwhichdirectionlieswhichway.WetaketheEarthasour

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standard.‘High’and‘low’dependontheEarthastheirframeofreference.Howmuchhigherthanthis,lowerthanthis,northofthis,southofthis:Thesethingswecansay.

Butifwe’reoutinouterspace,thereisnostandardbywhichwecanmeasurethings,andsowecan’tsay.Oraswhenwegoupinanairplane:Wecan’ttellhowfastorhowslowwe’regoing.Whenwepassacloud,wecantellthatwe’regoingfast,butifwedependsimplyonoureyesight,we’resuretothinkthatthespeedoftheairplaneisnowherenearthespeedofacar.Wecanclearlyseehowdeceptiveoureyesightisinjustthisway.Whenwerideinacar,thetreesonbothsidesoftheroadlookasiftheywerefallingintogetherdownontheroadbehindus.Actually,theystaytheirseparateselves.It’ssimplythatthecarrunspastthem.Sincetherearethingsthatwesense,thatliecloseenoughforcomparison,itseemsasifthecarweregoingreallyfast.

Asfortheairplane,there’snothingtomakecomparisonswith,soitlooksasiftheplaneweredawdlingalong,asifitweregoingslowerthanacar,eventhoughit’sactuallymanytimesfaster.

Thisishowitiswhenwecomparethemindofanordinaryrun-of-the-millpersonwiththemindoftheBuddha.WhatevertheBuddhasaysisgoodandexcellent,weordinarypeopletendtosaythatit’snot.Whateverwelike,nomatterhowvile,wesaythatit’sgood.Wedon’tadmitthetruth,inthesamewayasthinkingthatacargoesfasterthananairplane.

Thepracticeofattendingtothemindissomethingveryimportant.Trytodevelopmindfulness(sati)anddiscernmentsothattheycankeepupwiththethingsthatcomeandentanglethemind.Byandlarge,theheartitselfistheinstigator,creatingtroublecontinually,relentlessly.Wethenfallforthepreoccupationstheheartturnsout—andthismakesusagitated,upset,andsaddened,allbecauseofthethoughtsformedbytheheart.

Thesecomefromtheheartitself,andtheheartitselfiswhatfallsforthem,sayingthatthisisthis,andthatisthat,eventhoughthethingsitnames‘this’and‘that’merelyexistinlinewiththeirnature.Theyhavenomeaninginandofthemselves,thattheyarelike‘'this’or‘that.’Themindsimplygivesthemmeanings,andthenfallsforitsownmeanings,makingitselfgladorsadoverthosethingswithoutend.Thusthestressandsufferingthatresultfromthought-formationshavenoend,nopointofresolution,justasifwewerefloatingadriftinthemiddleoftheseawaitingtobreatheourlastbreath.

TheBuddhasallreachedAwakeninghereinthishumanworldbecausethehumanworldisrichintheNobleTruths.It’swheretheyareplaintosee.TheNobleTruthofstress(dukkha)liesinthehumanbody.Humanbeingsknowaboutstress—becausethey’resmarterthancommonanimals.TheNobleTruthoftheoriginofstress:Thisliesinthehumanheart.TheNobleTruthofthepath—thepathofpracticetocuredefilement(kilesa),craving(taṇhā),andmentaleffluents(āsava),whicharethethingsthatproducestress:This,humanbeingsalsoknow.Whatisthepath?Toputitbriefly:

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virtue,concentration,anddiscernment.Thesethingshumanbeingsknowandcanputintopractice.TheNobleTruthofthecessationofstress:This,humanbeingsalsoknow.Nomatterwhichofthesetruths,allhumanbeingsknowthem—althoughtheymaynotknowhowtobehavetowardthemortakeinterestinbehavinginlinewiththem,inwhichcasethereisnowaytheDhammacanhelpthematall.

TheBuddhasthustaughttheDhammainthehumanworld,becausethehumanworldliesinthecenterofallthelevelsofexistence.Wehavebeenborninthecenterofexistence,inthemidstofthereligion.Weshouldconformcorrectlytothecentralpointofthereligion,soastocomprehendthereligion’steachingsthatlieinthecenterofourheart.

ThesuperlativeDhammaliesrighthere.Itdoesn’tlieanywhereelse.ThemindiswhatcanreachtheDhamma.Themindiswhatknowsalldhammas.TheaffairsoftheDhamma,then,donotliebeyondthemind,whichisafittingvesselforthem.Good,evil,pleasure,pain:Themindknowsthesethingsbeforeanythingelseknowsthem,soweshoulddevelopmindfulnessanddiscernmenttoberesourceful,tokeepupwiththeeventsthatarealwaysbecominginvolvedwiththemindinthecourseofeachday.

Ifwe’reintentoninvestigatingtheoriginofstress,whichfansoutfromourvariousthought-formations,wewillfindthatitariseswithoutstop.Itarisesrighthereinthemind.It’sfashionedrighthere.Eventhoughwetrytomakeitquiet,itwon’tbestill.Why?Becauseofthe‘unquietness,’thethoughtswithwhichtheminddisturbsitself,whichitformsandsendsouttowardsitspreoccupations(ārammaṇa)allthetime.Oncethemindsendsoutitsthoughts,itthengathersinstressforitself.Itkeepsatit,inandoutlikethis.Whatgoesoutistheoriginofstress,andwhatcomesbackinisstress.Inotherwords,thoughtsformandgooutastheoriginofstress,andwhentheresultscomebacktotheheart,they’restressful.Thesethingsareconstantlybeingmanufacturedlikethisallthetime.

Whenwewantthemindtohaveevenjustalittlebitofcalm,wereallyhavetoforceit;andeventhenthesethingsstillmanagetodrivethemindintoformingthoughtswheneverweletdownourguard.Thisishowitiswiththeoriginofstress,whichisconstantlyproducingsuffering.Itliesintheheartandisalwaysarising.Forthisreason,wemustusemindfulnessanddiscernmenttodiagnoseandremedytheoriginofstress,tokeepaneyeoutforit,andtosnuffitoutrightthere,withoutbeingnegligent.Whereverwesitorstand—whateverouractivity—wekeepwatchoverthispoint,withmindfulnessalerttoit,anddiscernmentunravelingitsoastoknowitconstantlyforwhatittrulyis.

Allthosewhopracticetoremovedefilementpracticeinthisway.Inparticular,thosewhoareordainedpracticebygoingintotheforesttolookforaplaceconducivetotheirstrivinginordertowipeoutthisveryenemy.Evenwhentheystayininhabitedareas,orwherevertheygo,wherevertheystay,theykeeptheirattentionfocusedcontinually,stepbystep,onthepersistentefforttoremoveanddemolishtheoriginofstress,which

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isasplinter,athornintheheart.Suchpeopleareboundtodevelopmoreandmoreeaseandwell-being,stepbystep,inproportiontothepersistenceoftheirstriving.

Wecanseeclearlywhenthemindisstillandsettlesdown:Thought-formationsarestill,ordon’texist.Turmoilanddisturbancesdon’toccur.Thestressthatwouldotherwiseresultdoesn’tappear.Whenthemindisquiet,stressisalsoquiet.Whenthought-formationsarequiet,theoriginofstressisalsoquiet.Stressisalsoquiet.Allthatremainsatthatmomentisafeelingofpeaceandease.

Thewarbetweenthemindandthedefilementscausingstressislikethis.Wehavetokeepfightingwithpersistence.Wehavetousemindfulnessanddiscernment,convictionandpersistencetocontendwiththewarthatdisturbsandravagesthemind,makingitstaggerandreelwithin.Thedisturbanceswillthengraduallybesuppressed.Evenwhenthereisonlyamomentofquiet,wewillcometoseetheharmofthethought-formationsthatareconstantlydisturbingus.Atthesametime,wewillseethebenefitsofmentalstillness—thatit’sagenuinepleasure.Whetherthereisalotofstillnessoralittle,pleasurearisesinproportiontothefoundationofstillnessorthestrengthofthestillness,whichinthetextsiscalledsamādhi,orconcentration.

Amindcenteredandstilliscalledamindinconcentration,oramindgatheredinconcentration.Thisiswhatgenuineconcentrationislikeinsidetheheart.Thenamesofthevariousstagesofconcentrationareeverywhere,butactualconcentrationisinsidetheheart.Theheartiswhatgivesrisetoconcentration.Itproducesit,makesitonitsown.Whenconcentrationisstill,themindexperiencescoolrespiteandpleasure.Ithasitsownfoundationsetfirmlyandsolidlywithin.

It’sasifwewereunderaneaveorunderthecoolingshadeofatree.We’recomfortablewhenitrains,we’recomfortablewhenthesunisout,becausewedon’thavetobeexposedtothesunandrain.Thesameholdstruewithamindthathasaninnerfoundationofstillness:It’snotaffectedbythispreoccupationorthat,whichwouldotherwisedisturbandentangleitrepeatedly,withoutrespite.Thisisbecausestillnessistheheart’sdwelling—‘concentration,’whichisonelevelofhomefortheheart.

Discernment(paññā)isingenuity,soundjudgment,evaluatingcausesandeffectswithinandwithout;above,below,andinbetween—insidethebody—allthewaytothecurrentsofthemindthatsendoutthoughtsfromvariousangles.Mindfulnessanddiscernmentkeeptrackofthesethings,investigatingandevaluatingthemsoastoknowcausesandeffectsintermsoftheheart’sthought-formations,orintermsofthenatureofsaṅkhārawithinus,untilweseethetruthofeachofthesethings.

Don’tgoinvestigatingthesethingsofftarget,bybeingcleverwithlabelsandinterpretationsthatgoagainstthetruth—becauseintheinvestigationofphenomena,weinvestigateinlinewiththetruth.Wedon’tresistthetruth,forthatwouldsimplyenhancethedefilementscausingstressattheverymomentwethinkwe’reinvestigatingphenomenasoasto

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removethem.Birthwehavealreadyexperienced.Asforoldage,we’vebeengrowingoldfromthe

dayofourbirth,olderandolder,stepbystep.Whateverourage,that’showlongwe’vebeengrowingold,untilwereachtheendoflife.Whenwe’reoldtothenthdegree,wefallapart.Inotherwords,we’vebeengrowingoldfromthemomentofbirth—olderbytheday,themonth,theyear—olderandoldercontinually.Wecallit‘growingup,’butactuallyit’sgrowingold.

See?Investigateitforwhatitreallyis.Thisisthegreathighway—thewayofnature.Don’tresistit.Forexample,thebodyisgrowingold,butwedon’twantittobeold.Wewantitalwaystobeyoung.Thisiscalledresistingthetruth—whichisstress.Evenwhenwetrytoresistit,wedon’tgetanywhere.Whatdowehopetogainbyresistingitandcreatingstressforourselves?Actually,wegainnothingbutthestressthatcomesfromresistingthetruth.

Usediscernmenttoinvestigatejustlikethis.Wheneverpainarisesinanypartofthebody,ifwehavemedicinetotreatit,thenwetreatit.Whenthemedicinecantakecareofit,thebodyrecovers.Whenthemedicinecan’t,itdies.Itgoesonitsown.There’snoneedforustoforceitnottodie,ortostayaliveforso-and-somanyyears,forthatwouldbeanabsurdity.Evenifweforcedit,itwouldn’tstay.Wewouldn’tgetanyresultsandwouldjustbewearingourselvesoutinvain.Thebodyhastofollowitsownnaturalprinciples.

Whenweinvestigateinlinewithitstruththisway,wecanbeatourease.Whereverthere’spain,keepawareofitcontinuallyinlinewithitstruth.Whetherithurtsalotoralittle,keepawareofitsmanifestationsuntilitreachestheultimatepointofpain—thedeathofthebody—andthat’sasfarasitgoes.

Knowitinlinewithitstruth.Don’tresistit.Don’tsetupanydesires,becausethesettingupofdesireisadeficiency,ahunger.Andhunger,nomatterwhenorwhatthesort,ispain:Hungerforsleepispain,hungerforfoodispain,hungerforwaterispain.Whenwasiteveragoodthing?

Thehunger,thedesiresthatarise,wantingthingstobelikethis,wantingthemtobelikethat:Theseareallnothingbutdisturbances,issuesthatgiverisetostressandpain.ThisiswhytheBuddhadoesn’thaveusresistthetruth.

Useyourdiscernmenttoinvestigate,tocontemplateinlinewiththenaturalprinciplesofthingsastheyalreadyare.Thisiscalleddiscernmentthatdoesn’tflyinthefaceoftruth—andtheheartcanthenbeatease.

Westudythefour‘NobleTruths’hereinourbody.Inotherwords,westudybirth,aging,illness,anddeath,allofwhichlieinthissingleheapofelements(dhātu)withouteverleavingit.Birthisanaffairoftheseelements.Growinguporgrowingold,it’soldrighthere.Whenthere’sillness,itmanagestobeillrighthere,inonepartoranother.Whendeathcomes,itdiesrighthere.Sowehavetostudyrighthere—whereelsewould

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westudy?Wehavetostudyandknowthethingsthatinvolveusdirectlybeforewestudyanythingelse.Wehavetostudythemcomprehensivelyandtocompletion—studyingourownbirth,ouraging,ourillnessandpain,andcompletingourstudyofourowndeath.That’swhenwe’llbewise—wisetoalltheeventsaroundus.

PeoplewhoknowtheDhammathroughpracticingsothattheyarewisetotheeventsthatoccurtothemselves,donotflinchinthefaceofanyoftheconventionalrealitiesoftheworldatall.ThisishowitiswhenwestudytheDhamma,whenweknowandseetheDhammaintheareaoftheheart—inotherwords,whenweknowrightlyandwell.‘Mindfulnessanddiscernmentthatarewiseallaroundthemselves’arewiseinthisway,notwisesimplyfrombeingabletoremember.Theyhavetobewiseincuringdoubt,incuringtherecalcitranceoftheheart,aswellasincuringtheirownattachmentsandfalseassumptionssoastoleaveonlyanaturethatispureandsimple.That’swhenwe’llbereallyatease,reallyrelieved.

Letthekhandhasbekhandhaspureandsimpleintheirownway,withoutourmessingwiththem,withoutourstrugglingwiththemforpower,withoutourforcingorcoercingthemtobelikethisorlikethat.Thekhandhasarethenkhandhas,themindisthenthemind,eachwithitsownseparatereality,eachnotinfringingontheothersasitusedto.Eachperformsitsownduties.Thisiscalledkhandhaspureandsimple,themindpureandsimple,withoutanyconventionalrealitiesadulteratingthem.Whatknowsiswhatknows,theelementsareelements,thekhandhasarekhandhas.

Whateverthingsmaybreakapart,letthembreakapart.Wehavealreadyknownthemclearlywithourdiscernment.Wehavenodoubts.We’veknowntheminadvance,evenbeforetheydie,sowhendeathcomes,whatdoubtscanwehave?—especiallynowthattheydisplaythetruthoftheirnatureforustoseeclearly.ThisiscalledstudyingtheDhamma,practicingtheDhamma.Tostudyandpracticethiswayistofollowthesamewaythatsageshavepracticedandknownbeforeus.

Alloftheseconditionsaremattersofconventionalreality—mattersoftheelements,thekhandhas,orthesensemedia(āyatana).Thefourkhandhas,thefivekhandhas,whatever,areindividualconditions,individualconditionsthatareseparatedinlinewithconventions.Discernmentisalsoacondition;andmindfulness,anothercondition—conditionsoftheheart—butthey’reDhamma,meansofcuringthemindthatiscloudedandobscured,meansofwashingawaythethingsthatcloudandobscureit,untilradianceappearsthroughthepowerofthediscernmentthatcleansestheheart.Oncetheheartisradiant,inthenextstepitbecomespure.

Whyisitpure?Becauseallimpuritieshavefallenawayfromit.Thevariousmisconstruingsthatareanaffairofdefilementareallgonefromtheheart,sotheheartispure.Thispureheartmeansthatwehavecompletedourstudyofourselves,inlinewiththestatementoftheteaching:

vusitaṁbrahmacariyaṁkataṁkaraṇīyaṁ:

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‘Thetaskofthereligionisdone,theholylifeiscomplete,thereisnofurthertasktobedone.’

Whenthetaskswehavehadtodo—abandoningandstriving—aredonetocompletion,weknowrighthere,becausedelusionlayrighthereintheheart.Westudyandpracticesimplytocureourowndelusion.Onceweknowrighthere,anddelusionisgone,whatelseistheretoknow?—forbeyondthisthereisnothingfurthertoknow.Whatelseisthereforustobedeludedabout?We’renolongerdeluded,becauseweknowfullyallaround.

Thisverystateofmind:WhenatthebeginningIreferredtothesuperlativeDhamma,themarvelousDhamma,Iwasreferringtothisverystateofmind,thisveryDhamma—butit’ssomethingknownexclusivelywithinitself,andexistsonlywithinitself.It’smarvelous—thisweknowwithinourownmind.It’ssuperlative—thiswealsoknowwithinourownmind.Wecan’ttakeitoutorunfurlitlikeotherthingsforotherpeopletosee.

SoifyouwanttohaveanyNobleTreasurestoshowforyourself,practice.Removeallthosedirtystainsfromtheheart,andthesuperlativethingsIhavementionedwillappearbytheirownnature—inotherwords,theywillappearinthemind.

ThisiscalledcompletingyourstudyoftheDhamma;andyourstudyoftheworldiscompletedrighthere.The‘world’meanstheworldofelements,theworldofthekhandhasthatlierightherewitheachofus,whicharemoreimportantthantheworldsofelementsandkhandhasbelongingtootherpeople,becausethisworldofelementsandkhandhaslieswithusandhasbeenweighingontheheartallalong.

WhenwehavestudiedtheDhammatotheattainmentofrelease,that’sallthereistostudy.We’vestudiedtheworldtocompletionandstudiedtheDhammainfull.Ourdoubtsaregone,andthereisnothingthatwillevermakeusdoubtagain.AstheBuddhaexclaimed,‘WhendhammasbecomeapparenttotheBrahman,earnestandabsorbed,doubtcomestoanendbecausetheconditions,thefactorsforcontinuedbeingandbirth,cometoanend.’

Oncewehavereachedthislevel,wecanlivewhereverwelike.Thewarisended—thewarbetweenthemindanddefilement,orthewarbetweenDhammaanddefilement,isover.Thisiswherewedismantlebeingandbirth.Thisiswherewedismantletheheapofsufferingintheroundofrebirth—righthereintheheart.Sincetheheartisthewandererthroughthecycleofrebirth,wehavetodismantlethingsrighthere,toknowthemrighthere.Onceweknow,that’stheendofallproblemsrighthere.

Inthiswholewideworldtherearenoproblems.Theonlyproblemwastheissueoftheheartthatwasdeludedaboutitselfandaboutthethingsthatbecameinvolvedwithit.Nowthatithascompletelyrectifiedthewayitisinvolvedwiththings,thereisnothingleft—andthat’stheendoftheproblem.

Fromthispointon,therearenomoreproblemstotroubletheheartuntilthedayof

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itstotalnibbāna.ThisishowtheDhammaisstudiedtocompletion.Theworld—theworldofelementsandkhandhas—isstudiedtocompletionrighthere.

Sokeepstrivinginordertoseethemarveldescribedatthebeginning,whichwasdescribedinlinewiththetruthwithnoaspecttoinviteanydoubt.

TheBuddhaandtheNobleDiscipleshaveDhammafillingtheirheartstothebrim.YouareadiscipleoftheTathāgata,withamindthatcanbemadetoshowitsmarvelousnessthroughthepracticeofmakingitpure,justliketheBuddhaandtheNobleDisciples.Sotrytomakeitstillandradiant,becausethehearthaslonglainburiedinthemud.Assoonasyoucanseetheharmofthemudandgrowtiredofit,youshouldurgentlywakeup,takenotice,andexertyourselftillyoucanmanagetomakeyourwayfree.Nibbānaisholdingitshandout,waitingforyou.Aren’tyougoingtocomeout?

Rebelliousnessissimplydistraction.Theendofrebelliousnessisstillness.Whentheheartisstill,it’satease.Ifit’snotstill,it’sashotasfire.Whereveryouare,everythingishotandtroubled.Onceitisstill,thenit’scoolandpeacefulwhereveryouare—coolrighthereintheheart.Somaketheheartcoolwiththepractice,becausetheheatandtroubleliewiththeheart.Theheatoffireisonething,buttheheatofatroubledheartishotterthanfire.Trytoputoutthefiresofdefilement,craving,andmentaleffluentsburninghereintheheart,sothatonlythephenomenonofgenuineDhammaremains.Thenyouwillbecoolandatpeace,everywhereandalways.

AndsoI’llasktostophere.

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ThePrisonWorldvs.theWorldOutside

Ourmind,ifweweretomakeacomparisonwiththeworld,isaperpetualprisoner,likeapersonborninjailwholivesinjail,behindbars,withnochancetogetouttoseetheoutsideworld—someonewhohasgrownfromchildhoodtoadulthoodentirelyinaprisoncellandsodoesn’tknowwhatthereisoutside;someonewhohasseenpleasureandpainonlyintheprisonandhasneverbeenouttoseewhatkindofpleasure,comfort,andfreedomtheyhaveintheoutsideworld.Wehavenowayofknowingwhatkindofhappinessandenjoymenttheyhavethereintheoutsideworld,howtheycomeandgo,howtheylive,becausewearekeptinprisonfromthedaywearebornuntilthedaywedie.Thisisacomparison,ananalogy.

Wehaveonlythepleasureandpainthattheprisonhastooffer,withnothingspecial,nothingobtainedfromtheoutsideworldsothatwhenitenterstheprisonwecouldseethat,‘Thisissomethingdifferentfromtheprisonworld—thisisfromtheoutsideworld,outsidetheprison;’sothatwecouldmakecomparisonsandknowthat,‘Thisislikethis,thatislikethat;thisisbetterthanthat,thatisbetterthanthis.’Thereisnothingbuttheaffairsoftheprison.Howevermuchthepleasureandpain,howevergreatthedeprivations,thedifficulties,theoppressionandcoercion,that’ssimplythewayit’sbeenallalongfromtheverybeginning—andsowedon’tknowwheretolookforawayoutorhowtofreeourselves.Wedon’tevenknowwheretheoutsideworldis,becausewehaveseenonlytheinsideworld:theprisonwherewehavealwaysbeenlockedaway,oppressed,starved,beaten,tortured,deprived.Evenourbedding,food,belongings—everythingofeverysort—islikethatofaprisonerinjail.Andyetpeoplelikethiscanstilllivethiswaybecausetheyhaveneverseenenoughoftheoutsideworldtobeabletomakecomparisonsastowhichisbetter,whichismorepleasant,inordertofeelinclinedtosearchforawayouttotheoutsideworld.

Amindcontrolledbythepowerofdefilementandmentaleffluentsislikethis.Ithasbeenimprisonedbyvariouskindsofdefilementforeonsandeons.Forexample,inourpresentlifetime,thedefilementsthatholdswayovertheheartsoflivingbeingshavebeenwithussincethedayofourbirth.Theyhavekeptusincontinualcustody,nevergivingusanyfreedomwithinourselvesatall.Forthisreason,wehavedifficultyimaginingwhatsortofpleasuretherecouldbeaboveandbeyondthewaythingsare,justlikeapersonwhowasbornandhasalwayslivedinaprison.

Whatsortofworldistheworldoutside?Isitagoodplacetovisit?Agoodplacetolive?TheDhammaproclaimsitloudandclear,buthardlyanyoneisinterested.Still,therearefortunatelysomeplaceswheresomepeopleareinterested.Inplaceswherenooneproclaimsit,wherenoonespeaksofwhattheoutsideworld—amindwithDhammaincharge—islike,nooneknowswhattheteachingsofthereligionarelike.

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NooneknowswhatthehappinessthatcomesfromtheDhammaislike.Suchpeoplearesosurroundedbydarkness,socompletelydrownedinattachment,thatnotevenasinglelimbshowsabovethesurface,becausethereisnoreligiontopullthemout.It’sasiftheoutsideworlddidn’texist.Theyhavenothingbuttheprison,thedefilements,holdingtheheartincustody.Borninthisworld,theyhaveonlytheprisonastheirplacetoliveandtodie.

Amindthathasneverknownwhatcouldgiveitgreaterpleasure,comfort,andfreedomthanithasatpresent,ifweweretomakeadifferentcomparison,islikeaduckplayinginamudpuddleunderashanty.Itkeepsplayingthere:splat,splat,splat,splat,splat.Nomatterhowdirtyorfilthyitis,it’scontenttoplaybecauseithasneverseenthewateroftheocean,ofariver,ofalakeorapondlargeenoughforittoswimandimmerseitsentirebodywithease.Ithasknownonlythemudpuddlethatliesstagnantundertheshanty,intowhichthingsintheshantygetwasheddown.Andsoitplaysthere,thinkingit’sfun,swimminghappilyinitsway—why?Becauseithasneverseenwaterwiderordeeperthanthat,enoughtogiveitmoreenjoymentincomingandgoingorswimmingaroundthanitcanfindinthemudpuddleundertheshanty.

Asforducksthatlivealongbroad,deepcanals,they’reverydifferentfromtheduckundertheshanty.Theyreallyenjoythemselvesalongrivers,lakes,canals,andponds.Wherevertheirownerherdsthem,theretheygo—crossingbackandforthoverhighwaysandbyways,spreadinginflocksofhundredsandthousands.Evenduckslikethesehavetheirhappiness.

Whatdotheystandfor?Theystandforthemind.Amindthathasneverseenthepleasure,thecomfort,the

enjoymentthatcomesfromtheDhammaisliketheduckplayinginthemudpuddleundertheshanty,orthosethatenjoyswimmingincanals,rivers,orlakes.

Weatpresenthaveourpleasureandhappinessthroughthecontrollingpowerofthedefilements,whichislikethehappinessofprisonersinjail.Whenthemindreceivestrainingfromtheoutsideworld—meaningtheDhammathatcomesfromthetranscendent(lokuttara)Dhammas,fromthe‘land’ofnibbānaondown,levelbyleveltothehumanworld,revealingeverylevel,everyrealm—wefindthatthoseofuswhoareinclined,whoareinterestedintheoutsideworld,inhappinessgreaterthanthatwhichexistsatpresent,stillexist.WhenweheartheDhammastepbystep,orreadbooksabouttheoutsideworld—aboutDhamma,aboutreleasingourselvesfromthepainandsufferingweareforcedtoundergowithinourhearts—ourmindsfeelpleasureandenjoyment.Interest.Adesiretolisten.Adesiretopracticesoastoreaptheresultsstepbystep.Thisiswherewebegintoseetheinfluenceoftheoutsideworldmakingitselffelt.Theheartbeginstoexertitself,tryingtofreeitselffromthetyrannyandoppressionfromwithin,likethatofaprisonerinjail.

Evenmoreso,whenwepracticeintheareaofthemind:Themorepeaceweobtain,

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thenthegreatertheeffort,thegreatertheexertionwemake.Mindfulnessanddiscernmentgraduallyappear.Weseetheharmofthetyrannyandtheoppressionimposedbythedefilementsintheheart.WeseethevalueoftheDhamma,whichisameansofliberation.Themoreitfreesus,themoreeasewefeelintheheart.Respite.Relief.Thisthenisameansofincreasingourconvictioninascendingstages,andofincreasingoureffortandstaminainitswake.Themindfulnessanddiscernmentthatusedtolieburiedinthemudgraduallyreviveandawaken,andbegintocontemplateandinvestigate.

Inthepast,nomatterwhatassaultedusbywayoftheeye,ear,nose,tongue,body,ormind,wewerelikedeadpeople.Weheldthesethingstobeordinaryandnormal.Theyneverprovokedourmindfulnessanddiscernmenttoinvestigateandexplore,searchingforbeginningsandends,causesandeffects.Eventhoughthesethingshadbeenourenemiesforalong,longtime,makingtheirassaultsbothdayandnight,wewereneverinterested.

Now,however,wedevelopaninterest.WhentheheartbeginstoenterthecurrentoftheDhammainwhichithasbeentrainedtothepointofdevelopingabasisformindfulnessanddiscernment,stepbystep,itisboundtoseeclearlybothwhatisbeneficialandwhatisharmful,becausethesethingsdwelltogether—benefitsandharm—withinthisheart.Theminddevelopsagilityincontemplatingandinvestigating.Theheartdevelopsboldnessinitsexplorations.Seeingharm,ittriestoremedyit.Seeingbenefits,ittriestoopenthewayforthem;ittriestofostertheminascendingstages.

Thisiscalledthemindgraduallygainingreleasefromtyrannyandoppression—theprison—within.Atthesametime,itisgainingaviewoftheoutsideworld,seeingwhatsortofworlditis,seeingwhetherit’sliketheprisonthatexistsatpresent.Oureyescanseetheoutsideworldtosomeextent,canseehowthoseintheoutsideworldlive,howtheycomeandgo—andwhataboutusintheprison?Whatisitliketoliveovercomebydefilements?Howdoesthemindfeelaswegaingradualrelieffromthedefilements?Wecanbegintomakecomparisons.

Nowatlastwehaveanoutsideworldandaninsideworldtocompare!Thehappinessandeasethatcomefromremovinghowevermanyofthedefilementswecanremove,appear.Thestressthatcontinuesaslongastheremainingdefilementsstillexerttheirinfluence,weknowclearly.Weseetheirharmwithourdiscernmentonitsvariouslevelsandwetrycontinuallytoremedythesituationwithoutlettingourpersistencelapse.

Thisiswhenmindfulness,discernment,conviction,andpersistencestirthemselvesouttothefrontlines:whenweseeboththeoutsideworld—howevermuchwehavebeenabletoliberatetheheartfromdefilement—andtheinsideworld,wherethedefilementskeepuptheiroppressionandcoercion.Before,weneverknewwhattouseforcomparisons,becausewehadneverseenanythingotherthanthis.Becausewewerebornburiedinpainandsufferingthisway,nopleasurefromtheoutsideworld—from

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theDhamma—everappearedtous.Whatdidappearwasthekindofhappinessthathadsufferingbehindthescenes,waitingto

stompinandobliteratethathappinesswithoutgivingamoment’snotice.Now,however,wearebeginningtoknowandsee.Weseethehappinessofthe

outside,thatis,oftheoutsideworld,ofthosewhohaveDhammareigningintheirhearts;andweseethehappinessinsidetheprison,thehappinessthatliesundertheinfluenceofdefilement.Wealsoseethesufferingandstressthatlieundertheinfluenceofdefilement.Weknowthisallclearlywithourownmindfulnessanddiscernment.

Thehappinessthatcomesfromtheoutsideworld—inotherwords,fromthecurrentoftheDhammaseepingdeepintotheheart—webegintosee,stepbystep,enoughtomakecomparisons.Weseetheoutsideworld,theinsideworld,theirbenefitsanddrawbacks.Whenwetakethemandcomparethem,wegainanevergreaterunderstanding—plusgreaterpersistence,greaterstamina—tothepointthatwhenanythingconnectedwithdefilementthatusedtotyrannizeandoppressthemindpassesourway,weimmediatelyfeelcalledupontotackleit,remedyit,stripitaway,anddemolishitstepbystepthroughthepowerofmindfulnessanddiscernmentbackedbypersistenteffort.

Themindwillsetitselfspinning.Whenitsawarenessofharmisgreat,itsappreciationofwhatisbeneficialisalsogreat.WhenthedesiretoknowandseetheDhammaisgreat,whenthedesiretogainreleaseisgreat,persistencewillhavetobecomegreaterintheirwake.Staminaandresiliencewillalsocomeintheirwake,becausetheyallexistinthesameheart.Whenweseeharm,theentireheartiswhatseesit.Whenweseebenefits,theentireheartiswhatsees.Whenwetrytomakeourwaywithvariousmethodsinlinewithourabilities,it’sanaffairoftheentireheartmakingtheefforttofreeitself.

Thisiswhythesethings,suchaspersistence,thatarethemind’stools,themind’ssupport,cometogether.Forexample,saddhā,convictioninthepaths(magga)andtheirfruitions(phala),convictionintherealmbeyondsufferingandstress;viriya,persistence,perseveranceingainingreleaseforoneselfstepbystep;khanti,stamina,enduranceinordertobeunyieldinginpassingoverandbeyond:Allofthesethingscometogether.Mindfulnessanddiscernment,contemplatingalongtheway,seeingwhatisrightandwhatiswrong,willcomeintheirwake.

IfweweretospeakintermsoftheprinciplesoftheformalDhammaasexpressedbytheBuddha,thisiscalledthepathconverging(magga-samaṅgī),graduallygatheringitselfintothissingleheart.Everythingcomestogether:RightView,RightResolve,RightSpeech,RightAction,allthewaytoRightConcentration,allcomegatheringintothissingleheart.Theydon’tgoanywhereelse.

RightAction:Ouronlyrightundertakingsaresittingandwalkingmeditation,becausewehavereachedthestageofprecisionworkwheretheheartgatherstogether.

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Themindisinastateofthepathconverging—gatheringitselfintoasingleheart.RightView,RightResolve:Theserefertotheconcernsofdiscernment,always

exploringtheaffairsoftheelements,thekhandhas,whateverappearsormakescontact,arisesandvanishes,whethergoodorevil,pastorfuture,appearingintheheart.Mindfulnessanddiscernmentslashthesethingstobitsstepbystepwithoutbotheringtowastetime.

RightAction:Onthelevelofthebody,thisreferstodoingsittingandwalkingmeditation,makingtheefforttoabandonthedefilementsnomatterwhatourposture.Ontheleveloftheheart,thisreferstopersistencewithinthemind.

RightSpeech:WespeakonlyoftheDhamma.Ourconversationdealsonlywiththetopicsofeffacement(sallekha-dhamma),topicsofpolishingawayorwashingawaydefilementsandmentaleffluentsfromtheheart,tellingwhatmethodswecanusethatwillutterlyendthedefilements:ThisisRightSpeech.

RightLivelihood:Whentheheartfeedsonanyobjectthat’sitsenemy,thisiscalledmaintainingawronglivelihood.Sincetheobjectisanenemyoftheheart,theheartwillhavetobeclouded.There’snothinggoodaboutitatall.Ithastoleadtogreaterorlesseramountsofsufferingandstresswithintheheartinproportiontotheheart’scrudenessorrefinement.Thisiscalledpoison.Wronglivelihood.Wehavetocorrectitimmediately.Immediately.

Anymentalobjectthat’srightful,thatleadstohappiness,well-being,andease,isafittingpreoccupation,afittingfoodfortheheart,providingitwithpeaceandwell-being.ThisishowRightLivelihoodismaintainedwithDhammaontheascendinglevelsoftrainingtheheart.AsforRightLivelihoodonthephysicallevel,dealingwithfoodoralms,thatappliesuniversallyforBuddhistsingeneraltoconductthemselvesinlinewiththeirpersonalduties.

RightEffort:Whatsortofeffort?Thisweknow.TheBuddhataughtfourkindsofeffort:(1)Trytobecarefulnottoletevilarisewithinyourself.(2)Trytoabandonevilthathasalreadyarisen.Inbeingcarefulnottoletevilarise,wehavetobecarefulbybeingmindful.Usingmindfulnessintryingnottoletevilarisemeansbeingalerttothemindthatthinksandwandersabout,gatheringsufferingandstressintoitself.Thisisbecausethought-formationsofthewrongsortaretheoriginofstress,andsoweshouldbecarefultoguardagainstthem.Don’tbecarelessorcomplacent.(3)Trytodevelopwhatisskillful—intelligence—soastoincreaseitstepbystep.(4)Trytosafeguardtheskillfulthingsthathavearisensoastodevelopthemevenfurtherandnotletthemdeteriorate.Alloftheserightexertionsapplyrightwithinus.

RightMindfulnesskeepswatchovertheheart.Mindfulnessandself-awarenesskeepconstanttrackofitsbehaviorandactivities.Whatevermakescontactbywayoftheeye,ear,nose,tongue,orbody,ifitdoesn’tgointotheheart,wheredoesitgo?Theheartisanenormousplace,alwaysreadytobeinformedofvariousthings,bothgoodandevil.

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Discernmentiswhatcontemplatesanddeliberates.Mindfulnessiswhatkeepsvigilant,inspectingwhatevercomesintoengagetheheart.Whateverthepreoccupation,goodorevil,mindfulnessanddiscernmentcontemplateandareselectiveofwhatengagestheheart.Whatevertheyseeasimproper,themindwillrejectimmediately.Immediately.Discernmentiswhatmakestherejection.

RightConcentration:Ourworkforthesakeofmakingthedefilementsquietthroughconcentrationissteadyandconstant,tothepointwheretheresultsappearaspeaceandcalmintheheart,asatrueplaceofrestwithoutanydistractionscomingintodisturbtheheartatthatmoment.

Whenenteringconcentrationsoastorelaxthemind,inordertogivestrengthtodiscernmentinitscontinuingexplorations,youshouldgoaheadandreallyrest—restinconcentration.Enterthecalm.Completelystopallthoughtsandexplorationsintheareaofdiscernment.Letthemindsettleinandrelax.Itdoesn’thavetothinkorcontriveanythingatallrelatedtoitswork.Letthemindrestcomfortablybygivingitasinglepreoccupation.Ifthemindhappenstobeextremelyengrossedinitsinvestigationssothatyoucan’treinitin,use‘buddho’asameanstodragitin.Makethemindstaywith‘buddho,buddho,buddho.’Eventhoughthemeditationword‘buddho’maybeamentalcontrivance,it’sacontrivanceinasinglefocalidea.Contrivingasinglefocalideacancausethemindtosettledown.

Forexample,ifwhilewearerepeating,‘buddho,buddho,buddho,’themindflashesbacktoitsworkbecauseitisengrossedinitsunfinishedbusiness,weshouldrepeatthemeditationwordevenfastersoasnottoletthemindgobacktoitswork.Inotherwords,whenthemindisatthestagewhereitisengrossedinitswork,wecouldsay—toputitinworldlyterms—thatwecan’tletdownourguard,althoughonthislevelit’shardtosaythatthemindletsdownitsguard.Togetnearerthetruth,weshouldsaythatwecan’tloosenourgrip.Toputitsimply,wecan’tloosenourgrip.Otherwisethemindwilljumpbackouttowork.Soatthispointwehavetobefirmwithourmeditationword.Forcethemindtostaywithitssinglepreoccupation—‘buddho’—asameansofreiningthemindin.Repeat‘buddho,buddho,buddho’inreallyclosefrequency;then‘buddho’andthemindwillbecomeone.Theheartwillbefirmandcalmdown,calmdown,relaxing,relaxing,settingasideallitswork.Themindwillbecomecoolandpeaceful.ThisisRightConcentration.

Whenthetimecomestorest,youhavetorestlikethisforittoqualifyasRightConcentration.Whenyou’vehadenough,whenyouseethatthemindhasregainedstrength,thensimplyletgo—that’sall—andthemindwillspringimmediatelybacktowork.Itspringsoutofoneness,ofhavingasinglepreoccupation,andreturnstobeingtwowithitswork.Atthispoint,theheartgetsbacktoworkwithoutworryingaboutconcentrationwhileitisworking.Inthesameway,whencenteringthemindforthesakeofstillness,youdon’thavetoworryaboutyourworkatall.

Whenresting,youhavetorest,inthesamewaythatwheneatingyoudon’thaveto

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doanyworkatallexceptfortheworkofeating.Whensleeping,sleeppeacefully.Youshouldn’tbeconcernedwithanyworkatall.Butonceyouhavebegunwork,youshouldn’tconcernyourselfwitheatingandsleeping.Reallysetyourmindonyourwork.Thisiscalleddoingasolidpieceofwork:workinitsproperphases,workatthepropertime,inkeepingwithevents,‘RightAction,’workthatdoesn’toverstepitsboundaries,appropriatework.

Thepracticeofcenteringthemindissomethingyoucan’tneglect.Inpracticingforthesakeoftheheart’shappiness,theviewthatcenteringthemind,keepingstill,servesnopurposeiswrong.Ifsomeoneisaddictedtoconcentration,unwillingtocomeoutandwork,that’simproperandshouldbecriticizedsothatheorshewillgetdowntowork.Butoncethemindhasbecomeengrossedinitswork,concentrationisanecessityincertainareas,atcertaintimes.Ordinarily,ifweworkwithoutrestingorsleeping,weultimatelycan’tcontinuewithourwork.Eventhoughsomeofourmoneygetsusedupwhenweeat,letitbeusedup—becausetheresultisthatourbodygainsstrengthfromeatingandcanreturntoitsworkinlinewithitsduties.Eventhoughmoneygetsusedupandthefoodweeatgetsusedup,stillit’susedupforapurpose:forenergyinthebody.Whatevergetsconsumed,letitbeconsumed,becauseitdoesn’thurtourpurposes.Ifwedon’teat,wherearewegoingtogetanystrength?Whatevergetsspent,letitbespentforthesakeofstrength,forthesakeofgivingrisetostrength.

Thesameholdstruewithrestinginconcentration:Whenwe’rerestingsoastogiverisetostillness,thestillnessisthestrengthofmindthatcanreinforcediscernmentandmakeitagile.Wehavetorestsoastohavestillness.Ifthereisnostillness,ifthere’snothingbutdiscernmentrunning,it’slikeaknifethathasn’tbeensharpened.Wekeepchoppingaway—chock,chock,chock—butit’shardtotellwhetherwe’reusingtheedgeofthebladeortheback.Wesimplyhavethedesiretoknow,tosee,tounderstand,touprootdefilement,whereasdiscernmenthasn’tbeensharpenedbyrestinginstillness—thereinforcementthatgivespeaceandstrengthintheheart—andsoit’slikeaknifethathasn’tbeensharpened.Whatevergetschoppeddoesn’tcutthrougheasily.It’sasimplewasteofenergy.

Soforthesakeofwhat’sfittingwhilerestingthemindinits‘homeofconcentration,’wehavetoletitrest.Restingisthuslikeusingawhetstonetosharpendiscernment.Restingthebodystrengthensthebody,andinthesamewayrestingthemindstrengthensthemind.

Whenitcomesoutthistime,nowthatithasstrength,it’slikeaknifethathasbeensharpened.Theobjectisthesameoldobject,thediscernmentisthesameolddiscernment,thepersoninvestigatingisthesameoldperson,butoncewefocusourexamination,itcutsrightthrough.Thistimeit’slikeapersonwhohasrested,slept,andeatenathisleisure,andwhoseknifeisfullysharpened.Hechopsthesameoldpieceofwood,he’sthesameoldperson,andit’sthesameoldknife,butitcutsrightthroughwithnotroubleatall—becausetheknifeissharp,andthepersonhasstrength.

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Inthesameway,theobjectisthesameoldobject,thediscernmentisthesameolddiscernment,thepersonpracticingisthesameoldperson,butwe’vebeensharpened.Themindhasstrengthasareinforcementfordiscernmentandsothingscutrightthroughinnotimeatall—abigdifferencefromwhenwehadn’trestedinconcentration!

Thusconcentrationanddiscernmentareinterrelated.Theysimplydotheirworkatdifferenttimes.Whenthetimecomestocenterthemind,centerit.Whenthetimecomestoinvestigateintheareaofdiscernment,giveityourall—yourfullalertness,yourfullstrength.GettothefullDhamma:thefullcausesandthefulleffects.Inthesameway,whenresting,giveitafullrest.Practicethesethingsatseparatetimes.Don’tlettheminterferewitheachother—beingworriedaboutconcentrationwhenexaminingwithdiscernment,orbeingpreoccupiedwiththeaffairsofdiscernmentwhenenteringconcentration—forthatwouldbewrong.Whicheverworkyou’regoingtodo,reallymakeitasolidpieceofwork.Thisistherightway,theappropriateway—thewayRightConcentrationreallyis.

Oncediscernmenthasbegunuprootingdefilementsstepbystep,theheartdevelopsbrightness.Thelightnessofthemindisoneofthebenefitsthatcomefromremovingthethingsthatarehazardous,thethingsthatarefilthy.Weseethevalueofthisbenefitandkeeponinvestigating.

Whatdefilementis,isaweightontheheart.Ourmindislikeaprisonerconstantlyoverpowered—coercedandtormented—bydefilementsandmentaleffluentseversincewewereborn.Whenwecomerightdowntoit,whereisdefilement?Whereisbeingandbirth?Righthereinthissameheart.Whenyouinvestigate,thesethingsgatherin,gatherin,andenterthissingleheart.Thecycleofrebirthdoesn’trefertoanythingelse:Itreferstothissingleheartthatspinsincircles.It’stheonlythingthatleadsustobirthanddeath.Why?Becausetheseedsofthesethingsareintheheart.

Whenweusemindfulnessanddiscernmenttoinvestigate,weexploresoastoseeclearly,andwekeepcuttingin,stepbystep,untilwereachthemindthatistheculprit,harboringunawareness(avijjā),whichistheimportantseedofthecycleintheheart.Wekeepdissecting,keepinvestigatingin,investigatingin,sothatthereisnothingleftof‘thisisthis’or‘thatisthat.’Wefocusourinvestigationonthemindinthesamewayaswehavedonewithphenomena(sabhāva-dhamma)ingeneral.

Nomatterhowmuchbrightnesstheremaybeintheheart,weshouldknowthatit’ssimplyaplaceforthehearttoresttemporarilyaslongaswearestillunabletoinvestigateittothepointwherewecandisperseanddestroyit.Butdon’tforgetthatthisshiningstarofaheartisactuallyunawareness.

Soinvestigate,takingthatasthefocalpointofyourinvestigation.Sothen.Ifthisisgoingtobeobliterateduntilthere’snomoreawareness,leaving

nothingatall—tothepointwherethe‘knower’isdestroyedalongwithit—thenlet’s

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findoutonceandforall.We’reinvestigatingtofindthetruth,toknowthetruth,sowehavetogetallthewaydowntocausesandeffects,tothetruthofeverythingofeverysort.Whateverisgoingtobedestroyed,letitbedestroyed.Evenifultimatelythe‘knower’whoisinvestigatingwillbedestroyedaswell,thenlet’sfindoutwithourmindfulnessanddiscernment.Wedon’thavetoleaveanythingremainingasanislandoravantagepointtodeceiveourselves.Whateveris‘us,’whateveris‘ours,’don’tleaveitstanding.Investigatedowntothetruthofallthingstogether.

What’sleft,afterthedefilementofunawarenessisabsolutelydestroyed,issomethingbeyondtherangetowhichconventioncanreachordestroy.Thisiscalledthepuremind,orpurity.Thenatureofthispuritycannotbedestroyedbyanythingatall.

Defilementsareconventionalrealitiesthatcanariseandvanish.Thustheycanbecleansed,madetoincrease,madetodecrease,madetodisappear,becausetheyareanaffairofconventions.Butthemindpureandsimple—thephenomenoncalledareleasedmind—liesbeyondtherangetowhichanydefilements,whichareallconventions,canreachanddestroy.Ifthemindisn’tyetpure,it’saconventionalrealityjustlikeotherthings,becauseconventionalthingshaveinfiltratedit.Oncetheyareentirelyremoved,thephenomenonofreleaseisonethatnodefilementcananylongeraffect—becauseitliesbeyondrange.Sowhatisdestroyed?

Stressstops,becausethecauseofstressstops.Nirodha—thecessationofstress—alsostops.Thepath,thetoolthatwipesoutthecauseofstress,alsostops.ThefourNobleTruthsallstoptogether.Stressstops,thecauseofstressstops,thepathstops,thecessationofstressstops.

Butlisten!Whatknowsthat‘thatstops’isnotaNobleTruth.ItliesabovetheNobleTruths.TheinvestigationoftheNobleTruthsisaninvestigationforthesakeofthis.Oncewereachtherealthing,thefourNobleTruthshavenomoreroletoplay,noneedtobecleansed,remedied,orremoved.Forexample,discernment:Nowthatwe’veworkedtothefullextent,wecanletgoofdiscernment,withnoneedtosetrulesforit.Bothmindfulnessanddiscernmentaretoolsinthebattle.Oncethewarisover,theenemyiswipedout,sothesequalitiesarenolongeratissue.

What’sleft?Purity.TheBuddha,inproclaimingtheDhammatotheworld,tookitfromthispurenature.Thedoctrinesofthereligioncamefromthisnature,andintheapproachheusedinteaching,hehadtoteachaboutstressbecausetheseconditionsaredirectlyrelatedtothismind.Hetaughtustoknowhowtoremedy,howtostop,howtostrive—everythingofeverysort—allthewaytothegoalattheendofthepath,afterwhichnothingmoreneedbesaid.Thisispurity.Themindhascomeouttotheoutsideworld.Ithaslefttheprisonandcometotheoutsideworld—freedom—nevertobeimprisonedagain.

Butnoonewantstogotothisworld,becausetheyhaveneverseenit.Thisisanimportantworld—lokuttara,thetranscendent,arealmhigherthanotherworlds—but

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wesimplycallittheoutsideworld,outsideofallconventions.Wecallita‘world’justasafigureofspeech,becauseourworldhasitsconventions,andsowesimplytalkaboutitthatway.

Thinkaboutescapingfromthisprison.You’vebeenborninprison,liveinprisonanddieinprison.You’veneveroncediedoutsideofprison.So,foronce,getyourheartoutofprison.You’llbereallycomfortable—reallycomfortable!—liketheBuddhaandhisNobleDisciples:Theywereborninprisonlikeyou,buttheydiedoutsideoftheprison.Theydiedoutsideoftheworld.Theydidn’tdieinthisworldthat’ssonarrowandconfining.

I’llasktostophere.

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Birth&Death

Peoplecomewithquestions—someofwhichIcanremember—andeveryonehasthequestionthat’swaitingrightatthebarndoor:Isthereanextworldafterdeath?Thenextworld,whogoesontothenextworld:Thesesortsofthingsaren’tanyoneperson’sissue.They’reanissueforallofuswhoarecarryingaburden.Whenpeopleaskthissortofquestion,Iasktheminreturn,‘Wasthereayesterday?Wasthereathismorning?Isthereapresentatthismoment?’Theyadmitthattherewasandis.‘Thenwilltherebeatomorrow?Adayaftertomorrow?Athismonth?Anextmonth?Athisyear?Anextyearandyearsafterthat?’

Thingsinthepastthatwecanremember,wecanusetomakeguessesaboutthefuture.Evenforthingsthathaven’tyethappened,wecanmakecomparisonswiththingsthathavealreadyoccurred.Thefuturehastofollowthewaythingshavebeeninthepast.Forexample,yesterdayhasalreadyoccurred,todayisoccurring.Thesethingshavefollowedoneaftertheother.Weknowthis,weremember,wehaven’tforgotten.Thisafternoon,thisevening,tonight,tomorrowmorning:We’vealreadyseenthatthingshavebeenlikethis.Thisisthewaythingshavehappened,withoutbeingotherwise,andsoweacceptthatthisisthewaytheywillcontinuetobe.

Doubtsaboutthisworldandthenext,oraboutthingsconcerningourselves:Thisisdelusionaboutourselves.Thisiswhythesethingsbecomebigissues,causingendlessfussallovertheworldofrebirth.‘Isthereanextworld?Whenpeopledie,aretheyreborn?’Thesequestionsgotogether,forwhoisitthattakesbirthanddies?Weourselves—alwaysdyingandtakingbirth.Whatcomestothisworldandgoestothenextworldisus.Whoelsewoulditbe?Ifnotforthisbeingoftheworld,thiswanderer,therewouldn’tbeanyoneweigheddownwiththesequestionsandburdens.

Thisistheharmofdelusion,ofbeingunabletoremember.Itshowswithinus,butwecan’tcatchholdofitscauses,ofwhyithascomeabout.Thingsthathavehappened,wecan’tremember.Ourownaffairsspinusaroundincirclesandgetussotangledupthatwedon’tknowwhichwaytogo.Thisiswhyself-delusionisanendlesscomplication.Beingdeludedaboutotherthingsisnotsobad,butbeingdeludedaboutourselvesblocksalltheexits.Wecan’tfindanywayout.Theresultscomerightbackatus—theydon’tgoanywhereelse—bringingussuffering,becausethesesortsofdoubtsarequestionswithwhichwebindourselves,notquestionsbywhichwesetourselvesfree.Wecanhavenohopeofresolvingandunderstandingthesedoubtsifwedon’tfindconfirmationoftheDhammaintheareaofmeditation.

ThisiswhytheLordBuddhataughtustounravelandlookatourownaffairs.Butunravelingourownaffairsissomethingverycritical.Ifwedoitbyguessingor

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speculatingorwhatever,wewon’tsucceed.Theonlywaytosucceedistodevelopgoodnessstepbystepasameansofsupportandofdrawingusintomentaldevelopment(bhāvanā),ormeditation,soastounravelandlookatourownaffairs,whichliegatheredintherangeofmeditation.Thisiswhatwillleadustoknowclearlyandtocutthroughourdoubts,atthesametimeleadingustosatisfactoryresults.Wewillbeabletostopwonderingaboutdeathandrebirthordeathandannihilation.

Whatareourownaffairs?Theaffairsoftheheart.Theheartiswhatacts,creatingcausesandresultsforitselfallthetime:pleasure,pain,complications,andturmoil.Forthemostpart,ittiesitselfdownmorethanhelpingitself.Ifwedon’tforceitintogoodways,theheartsreapstroubleasaresult,thesufferingthatcomesfrombeingagitatedandanxious,thinkingrestlesslyfromvariousanglesfornoworthwhilereason.Theresultswereceiveareanimportantfactorinmakinguspainedandunsettled.Thisisthusadifficultmatter,aheavymatterforallthosewhoaredeludedabouttheworld,deludedaboutthemselves,agitatedbytheworld,andagitatedaboutthemselveswithoutbeinginterestedinconfirmingthetruthaboutthemselvesusingtheprinciplesoftheDhamma,principlesthatguaranteethetruth.Forexample,oncewedie,wemustbereborn;aslongastheseedsofrebirthareintheheart,wehavetocontinuebeingrebornrepeatedly.Itcan’tbeotherwise—forinstance,beingannihilatedatdeath.

TheBuddhateachesustokeepwatchoftheinstigator.Inotherwords,weshouldobserveourownheart,whichiswhatcausesbirthanddeath.Ifwedon’tunderstandit,hetellsusvariousanglesfromwhichtoapproachuntilweunderstandandcandealwithitproperly.Inparticular,heteachesustomeditate,usinganyofthemeditationthemes,repeatingitsothatthemind—whichhasnofootingtoholdto,whichisinsuchaturmoiloffindingnorefugethatitdwellsinunlimiteddreamsandinfatuations—willgainenoughofafootingtogetonitsfeet,willgainquietandcalm,freefromthedistractionandunsteadinessthatwoulddestroythepeaceofmindwewant.

Forexample,heteachesustorepeat‘buddho,dhammo,saṅgho,’or‘aṭṭhī’(bones),‘kesā’(hairofthehead),‘lomā’(hairofthebody),orwhateverphrasesuitsourtemperament,beingmindfultokeepwatchoverourmeditationthemesoasnottobecomeforgetfulandsendthemindelsewhere,awayfromit.Thisissothatthemind,whichweusedtosendinvariousplaces,canlatchontoordwellwithitsDhamma-theme:itsmeditationword.Ourawareness,whichusedtobescatteredamongvariouspreoccupations,willnowgatherintothatpoint—themind—whichisthegatheringplaceofawareness.AllthecurrentsofourawarenesswillconvergeattheDhamma-themewearerepeatingorpursuingwithinterest.Thisisbecausethemeditationword—whichissomethingforthemindtoholdto,sothatitcangainafooting—becomesmoreandmoreanobjectofclearandconspicuousawareness.Thusatthebeginningstagesofmeditation,themeditationwordisveryimportant.

Oncewehaveseentheintrinsicvalueofthepeacethatappearsthisway,weatthesametimeseeclearlytheharmthatcomesfromtheagitationandturmoilofthemindthathasno

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footingtoholdto,andthatcreateshavocforitself.Weneedn’taskanyone:Thebenefitsofapeacefulmindandtheharmofanagitatedmind,weseewithinourownmindfromhavingpracticedmeditation.Thisisastep,thefirststep,bywhichtheBuddhateachesustoknowtheaffairsofthemind.

Wethentrytomakethemindprogressivelymorefirmlysettledandcalmbyrepeatingthemeditationword,asalreadymentioned.Wekeepatit,againandagain,untilwebecomeadept,untilthemindcanbecomestillthewaywewantitto.Thesenseofwell-beingthatarisesfromacalmheartbecomesevenmoreprominentandclearallthetime.Assoonasthemindbecomesstill,givingrisetoclearandprominentawareness,itisatthesametimeagatheringinofthedefilementsintoasinglespotsothatwecanseethemmoreclearlyandmoreeasilyobservetheirbehavior—sothatwecanmoreeasilycurethemandremovethemwiththelevelsofdiscernmentsuitedtodealingwithcrude,intermediate,andsubtledefilementsstepbystep.

Now,concerningdefilements,thethingsthatforcethemindtobeagitatedincountless,inconceivableways:Wecan’tcatchsightofwhatdefilementis,whatthemindis,whattheDhammais,untilwefirsthaveafirmbasisofmentalstillness.Whenthemindgathersinandisstill,thedefilementsgatherinandarestillaswell.Whentheminddrawsintoitself,tobeitselfortobecomeapointonwhichwecanfocusandunderstand,theaffairsofdefilementalsoenterarestrictedrangeinthatsamepoint.Theygatherinattheheartandrarelyeverrunloosetostiruptroublefortheheartastheyusedtobeforethemindwasstill.

Oncethemindisstillsothatitcanstandonitsfeet,wearethentaughttouseourdiscernmenttoinvestigate,unravel,andcontemplatethevariouspartsofthebodyinwhichthedefilementshideout.Whatisthemindinterestedin?Whenitisn’tquiet,withwhatdoesitliketoinvolveitself?Whilethemindisquiet,itdoesn’tstiruptroubleforitself,butacommonhabitwithushumanbeingsisthatoncewehavegainedpeaceandrelaxation,wegetlazy.Wesimplywanttoliedownandrest.Wedon’twanttounravelthebody,theelements,orthekhandhaswithourmindfulnessanddiscernmentforthesakeofseeingthetruthandremovingthevariousdefilementsfromtheheart.Wedon’tliketoreflectonthefactthatthosewhohaveabandonedandremovedthevariouskindsofdefilementthathideoutinthebodyandthekhandhashavedonesobyusingmindfulnessanddiscernment.Asformentalstillnessorconcentration,that’ssimplyagatheringtogetherofthedefilementsintoarestrictedrange.It’snotanabandoningoraremovalofdefilement.Pleaserememberthisandtakeittoheart.

Theheart,whenitisn’tstill,tendstogetentangledwithsights,sounds,smells,tastes,andtactilesensations,andtotakethemasissuesforstirringitselfup.Wecanknowwithourmindfulnessanddiscernmentwhichofthevarioussights,sounds,etc.,themindtendstofavormoststrongly.Whileweareinvestigating,wecanknowwithourmindfulnessanddiscernmenttheobjectswithwhichthemindisinvolvingitself.Wecanobservetheaffairsofthemindbecausethemindhasbeenstill.Assoonasit

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beginstoheadouttowarditsvariouspreoccupations,weknow.Thisiswhywearetaughttoinvestigateandunravelthingswithourdiscernmentsoastoknowwhatthemindgoestoinvolveitselfwith.Trytoobservesoastoknow,soastoseeclearlywithmindfulnessanddiscernmentwhileyouareinvestigating.Onlywhenyouarestillingthemindinconcentrationistherenoneedforyoutoinvestigate,becauseconcentrationanddiscernmenttaketurnsworkingatdifferenttimes,asIhavealreadyexplained.

Whenyouareinvestigatingvisualobjects,withwhichvisualobjectisthemindmostinvolved?Whatisthereason?Lookattheobject.Dissectit.Analyzeitintoitspartssoastoseeitclearlyforwhatittrulyis.Onceyouhavedissectedtheobject—whateveritis—soastoseeitwithdiscernmentinlinewithitstruth,atthesametimeyouwillseetheabsurdity,thedeceptivenessofthemindthatgrowsattachedandmisconstruesthingsinallkindsofwayswithoutanyrealreason,withoutanybasisinfact.Onceyouhaveinvestigatedcarefully,you’llseethattheobjecthasnoneoftheworthconstruedandassignedtoitbythemind.Therearesimplytheassumptionsofthemindthathasfallenfortheobject,that’sall.Onceyouhaveinvestigated,separatingthevariouspartsof‘their’bodyor‘your’bodysoastoseethemindetail,youwon’tseeanythingofanyworthorsubstanceatall.Theheartofitsownaccordwillseetheharmfulnessofitsassumptions,itslabelsandattachments.Themoreitinvestigates,themoreclearlyitsees—notonlythevarioussights,sounds,smells,tastes,andtactilesensations,butalsotheactsofthemindinvolvedwiththoseobjects—untilitfullyknowsandclearlyseeswithdiscernment,becauseithasbeenconstantlyunravelingthingsbothwithinandwithout.Youfullyknowandclearlyseetheactsinsidetheheartthatbecomeinvolved,knowingthattheycomeaboutforthisreasonandthat,allofwhicharethoroughlyabsurd.

Before,youdidn’tknowwhythemindwasinvolved.Butnowyouknowclearlythatitisinvolvedforthisreasonandthat:namely,delusionandmistakenassumptions.Whenyouinvestigateinlinewiththetruthandseethetruenatureofexternalthings,youknowclearlywithinyourselfthatthemindhasconstruedphenomenatobelikethisandlikethat,whichiswhyithascontinuallydevelopedmoreandmoreattachmentandclinging,moreandmoreofthedefilementsofloveandhatred.Theheartthenrealizesitsownabsurdity.

Whentheheartrealizesthatithasbeendeludedandabsurd,itwithdrawsinward,becauseifitweretocontinuetothinkofbecomingattachedtothosethings,itwouldgetcutrightthroughbydiscernment—sowhatwoulditgainfrombecomingattached?Toinvestigatesoastoknowclearlythatthisisthis,andthatisthat,inlinewiththetruthofeveryindividualthingofeverysort:Thisisthewaytounravelthegreatmassofproblemsthat,takentogether,areresults—themassofsufferinginsidetheheart.Thisishowwearetaughttounravelit.

Asdiscernmentconstantlykeepsunravelingthingswithoutletupuntilitunderstandsclearlyanddistinctly,wedon’thavetotellittoletgo.Oncethemind

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knows,itletsgoofitsownaccord.Itisboundtoletgoofitsownaccord.Themindattachedisthemindthatdoesn’tyetknow,doesn’tyetunderstandwithdiscernment.Oncethefullheartknows,itfullyletsgo,withnoconcernorregrets.Alltheconcernsthatusedtobotheranddisturbthemindvanishoftheirownaccordbecausediscernmentseesrightthroughthem.Onceitseeseverythingclearlyanddistinctly,whatistherelefttogropefor?Theproblemsoftheheartthatusedtobebroadandwide-rangingnowbecomemoreandmorerestricted.Problemsconcerningoutsideaffairsbecomelessandless,asIhavesaidinprevioustalks.

Thenextstepistounravelthemind,thegatheringpointofsubtledefilements,soastoseewhatitislookingforwhenit‘blips’out.Wheredoesit‘blip’from?Whatistherethatpressuresthemindintoformingthoughtsofvariousissues?Whenmindfulnessanddiscernmentcankeepupwiththethoughtsthatcome‘blipping’out,thesethoughtsvanishimmediatelywithoutamountingtoanything,withoutformingissuestoentangleusastheydidbefore.Thisisbecausemindfulnessanddiscernmentarewisetothem,andalwaysreadytoherdtheminandwipethemoutastheykeepfollowinginonthetracksoftheoriginofdefilementtoseeexactlywhereitis.Wheredoitschildrenandgrandchildren—thedefilements—comefrom?Animalshavetheirparents,whataretheparentsofthesedefilements?Wherearethey?Whydotheykeepformingagainandagain,thinkingagainandagain?Whydotheygiverisetoassumptionsandinterpretations,increasingsufferingandstresswithoutstop?

Actually,thought-formationsareformedatthemind.Theydon’tcomefromanywhereelse.Soinvestigate,followingthemin,stepbystep,withoutlosingthetrailthatwillleadyoutothetruth,totheculprit.Thisisgenuineexploring,observingtheaffairsofallthedefilements,usingthepowerofgenuinemindfulnessanddiscernment.Ultimatelywewillknowwhatthemindislacking,whatitisstillconnectedwith,whatitisinterestedin,whatitwantstoknowandtosee.

Sowefollowtheconnections,followtheseedsonin.Daybyday,thedefilementsbecomemoreandmorerestricted,moreandmorerestricted.Thisisbecausethebridgesthatconnectthemtosights,sound,smells,tastes,tactilesensations,andthevariousthingsoftheworldingeneralhavebeencutawayfromthemindbyusingcontinualmindfulnessanddiscernmenttothepointwherewehavenomoredoubts.It’sasiftheoutsideworlddidn’texist.Thereremainonlythepreoccupationsthatform—blip,blip,blip—inthemind.Thisiswheretherebelliousmonarchlies.Theonewhoconcoctsandcreates,theonewhostrugglesandwrithesrestlesslyinbigandlittleways,liesrighthere.

Before,wedidn’tknowinwhatwaysthemindwaswrithing.Allweknewweretheresultsthatappeared,unsatisfactoryeverytime,givingusnothingbutsufferingandstress,whichnooneintheworldwants.Ourownheartwassoburdenedwithstressthatitcouldn’tfindawayout,becauseithadnoinklingofhowtoremedythings.Butnowthatweknow,thesethingsgraduallydisappearsothatweknowandseemoreand

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moreclearlyatthemind,whichiswhereunawarenessisperformingasanactor,asanissue-maker,hereinsideus.Itcan’tfindanythingtolatchontooutside,soitsimplyactsinside.Whydoesn’titlatchon?Becausemindfulnessanddiscernmentunderstand,andhaveitsurrounded.Sohowcoulditlatchontoanything?Allitdoesisgo‘blip,blip,blip’inthemind.Wenowseeitmoreclearlyandfocusourinvestigationonit,scratchawayatit,digawayatitwithmindfulnessanddiscernmentuntilwehaveitsurroundedeverytimethemindmakesamove.Therearenolongeranylapsesinalertnessastherewereinthefirststageswhenmindfulnessanddiscernmentwerestillstumblingandcrawlingalong.

Ourpersistenceatthislevelisnolongeramatterofeveryactivity.Itbecomesamatterofeverymentalmomentinwhichthemindripples.Mindfulnessanddiscernmenthavetoknowbothwhentheripplingcomesoutandwhenitvanishes—andsotherearenoissuesthatcanariseinthemomentthemindisfashioningathought,anassumption,oraninterpretation.Thisisbecauseourrocket-fastmindfulnessanddiscernmentcankeepupwiththings.Assoonasaripplingoccurs,weknow.Whenweknow,itvanishes.Noissuescanariseorconnect.Theyvanishthemomenttheyappear.Theycan’tbranchoutanywherebecausethebridgestooutsidemattershavebeencutbymindfulnessanddiscernment.

Whenmindfulnessanddiscernmentareexploringearnestly,relentlessly,unflaggingly,theywanttoknow,tosee,andtodestroywhateverishazardous.‘Whatcausesustotakebirthasindividualsandbeings?Whatleadsustowanderintheroundofrebirth?Whatarethecauses,whataretheconditionsthatconnectthings?Wherearetheyrightnow?’Thisiscalledscratchingawaywithmindfulnessanddiscernment,diggingawayatthemindofunawareness.Thereisnowaywecanescapeknowing,seeing,andseveringtheimportantcauseandconditionthatcreatessufferingandstressforthebeingsoftheworld:namely,thedefilementofunawarenessthathasinfiltratedthemindinaninsidiousway.See?Thisisthepowerofmindfulness,discernment,conviction,andpersistenceonthislevel,somethingthatmeditatorsneverimaginewillbepossibletothisextent.

Thisiswheredefilementsbegintorevealthemselves,becausetheyhavenoplacetohide.Theynolongerhavethesights,sounds,smells,tastes,andtactilesensationsinwhichtheyusedtoholeup,becausethebridgeshavebeencut.Theironlyhideoutisinthemind:Themindisthehideoutofunawareness.Whenwegoransackingthroughtheminduntileverythingissmashedcompletelytosmithereenswithnothingleft—inthesamewaythatweuseddiscernmenttoinvestigatephenomenaingeneral—thenwhenthemindofunawarenessisransackedinthisway,ultimatelythesupremedefilement—unawareness,theemperoroftheroundofrebirth—iscompletelyobliteratedfromthemind.Atthispoint,howcanwehelpbutknowwhatitisthatcausesbirthonthisorthatlevel?Asforwherewewillorwon’tbereborn,that’snotimportant.What’simportantisseeingclearlythatthisiswhathascausedbirthanddeath.

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Thisishowweprovewhetherdeathisfollowedbyrebirthorannihilation.Wehavetoproveitatthemindbypracticinginlinewiththeprinciplesofmentaldevelopment,inthesamewaytheBuddhaandhisNobleDisciplespracticedandknewsothatitwascleartotheirhearts.Thereisnootherwaytoknow.Don’tgogroping,guessing,scratchingatfleas.You’llendupallmangyanddirty,withoutgaininganythingatall.Whenwereachthispoint,it’scalledeliminatingbirth—whoseprimaryseedsliewithin—completelyfromthemind.Fromthismomentonward,thereisnothingthatcaneveragainconnectandbranchout.MindfulnessanddiscernmentonthelevelofDhamma-realizationknowthiscompletely.

Thisistheculpritwhoasks,‘Isthereanextworld?’Thisistheonewhoreservesaplaceinthenextworld,theonewhoreservedourplaceinpastworlds,theonewhohasbeenbornandhasdiedoverandoverandoveragain,unceasingly,relentlessly,tothepointwhereitcan’trememberthebirths,thedeaths,thepleasures,thepains,thesufferingslargeandsmallinitsvariouslives.Thisistheone.

Sopleaserememberitsfaceandtakeittoheart.Probeitandslashitawaytosmithereens.Don’tshowitanymercy:You’llsimplybefeedingandfatteningitforittocomebackanddestroyyou.

Whenwegatherthedefilements,theycomeintotheonemind.Theygatherhereandwedestroythemrighthere.Oncewehavefinisheddestroyingthemsothatnothingisleft,thequestionsaboutbirth,death,andthesufferingandstressthatresultfrombirthanddeathnolongerexist.Wecanknowthisclearlyandfullyforourselvesinawaythatisimmediatelyapparent.

Thereisnomoreproblemaboutwhetherornotthereisanextworld.Ourpastworlds,wehavealreadyabandoned.Asforthenextworld,thebridgeshaveallbeensentflying.Andasforthepresent,we’rewisetoit.Therearenoconventions,nomatternowrefined,leftinthemind.Thisistrulyamindwithnomoreproblems.Thisiswherewesolvethemind’sproblems.Oncetheyareallsolvedhere,therewillneverbeanyproblemsagain.

Nomatterhowwidetheworld,nomatterhowmanyuniversesthereare,theyareallamatterofconventionalreality,whichhasnolimit.Theheartthatknowsallarounditselfisnolongerinvolved.

Theaffairsthathavebeenconstantlyassaultingusuptothepresent,andthatwilldosoonintothefuture,aretheaffairsofthismindthathashazardsburiedwithinitself.That’sallthereis.Whenthesehazardshavebeenentirelyremoved,thereisnothinglefttobedangerousorpoisonouseveragain.Thequestionofwhetherornotthereisanextworldnolongerholdsanyinterest,becausetherealizationhasgonestraighttotheheartthatitisdonewiththequestionofconnectingupwithanyotherworldagain.Soinstudyingandsolvingourownproblem,wetackleitrighthere.Thiswaythere’shopethatwecanputanendtoit—atthesametimenotcausinganyharmtoourselvesortoothersatall.

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TheLordBuddhasolvedtheproblemrighthere.Hisarahantdisciplessolveditrighthere—knewitrighthere,severeditcompletelyrighthere.TheproclamationthattheTeacherwascompletelyfreeofsufferingandstress,thathewastheforemostteacheroftheworld,camefromthisknowledgeandthisfreedomfromissues.Ourstudyoftheworldiscompletedrighthereatthemind.OurstudyoftheDhammareachesfullcompletionrighthere.

The‘world’meanstheworldoflivingbeings.‘Livingbeings’(satta)meansthosewhoarecaughtup,caughtuprightatthemind.Thisiswherewecutthroughtheproblem.Thisiswherewestudyandknow.Thearahantdisciplesstudiedandknewrightherewiththeirfullhearts—andthatwastheendoftheproblem.Theysolvedtheproblemanditfellaway,withnothingremaining.

Butasforus,wetakeonthewholething:theentireheapofsufferingandstress.Wetakeonallproblems,butwearen’twillingtosolvethem.Wesimplyhoardthemtoweighourselvesdownallthetime.Ourheartisthusfilledwithaheapofstressthatnothingelsecanequal,becausenothingelseisasheavyasaheartheapedwithstress.Carryingthisheapofstressandproblemsisheavyontheheartbecausewehaven’tcompletedourstudies.Wecarrynothingbutthisheapbecauseofourdelusion.

Whenvijjā—trueknowledge—hasappearedanderadicatedallthehazardsfromtheheart,thisiswhatitmeansto‘graduate’inlinewithnaturalprinciples,withnoneoftheconferringofdegreesortitlesthatwouldcauseustobecomeevenmoredeluded.TocompleteourstudyoftheDhammaintheheartmeansthatwehaveeraseditcompletelyofalldelusion,withnotracesremaining.

Atthatmoment,thethreelevelsofexistence—thelevelsofsensuality,form,andformlessness—becomenomoreproblem,becausetheyalllieintheheart.Thelevelofsensualityisamindcomposedofsensuality.Thelevelsofformandformlessnessaretheconventionsofthevariousthingsinthoselevelsburiedintheheart.Whentheheartremovesthem,that’stheendoftheproblem.Whenwesolvetheproblem,thisiswherewesolveit.Thisworldandthenextworldlierighthere,becausethatwhichstepsintoanyworldliesrighthere.Thismindiswhatstepsouttoreceivestressingreaterorlessermeasure.Themotor,thepropeller,lieshereintheheartandnowhereelse.

TheLordBuddhathustaughtattherightpoint,themostappropriatepoint:theheart,whichistheprimaryculprit.ThethingsIhavementionedhere,withwhomdotheylieifnotwitheachofus?Andifwedon’tsolvethemrighthere,wherewillwesolvethem?

Livingbeingshavetogototheirvariousworldsthroughthepowerofthegoodandbadkammawithintheheart.Thatwhichgoestotheworlds—tothebonfires—isthisveryheart.Ifwedon’tsolvetheproblemrighthere,thereisnowayofescapingthebonfiresofstressandanxiety.Ifwesolvetheproblemrighthere,thereisnoproblemastowherethefiresare,becausewecankeepourselvesprotected.That’sallthereistoit!

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Allofthesethingsareveryheavyworldsforlivingbeingsingeneral.Whateverproblemsarise,theyariserighthere.‘Isdeathfollowedbyrebirth?Byannihilation?Isthereanextworld?Doeshellexist?Doesheaven?Doesevilexist?Doesmerit?’EverywhereIgo,there’sthesamequestion:‘Doheavenandhellexist?’Ineverfeellikeanswering.Idon’tseeanyreasontoanswerit,becausethatwhichisburdenedwithheavenandhellistheheart,whicheveryonealreadyhas.Sowhywastetimeanswering?Afterall,I’mnotarecord-keeperforheavenandhell!

Straightenthingsoutrighthereatthecausethatwillgotoheavenandhell.Straightenoutthebadcausesandfosterthegood.Therewillthenbenostress,ifwestraightenthingsoutrightontarget.Andhowcanwemiss?Thewell-taughtDhamma(svakkhāta-dhamma)teachesustosolvethingsrightontarget,notoff-target.TheDhammathatleads(niyyānika-dhamma)bymeansofthewell-taughtDhamma,leadsoutthosewhoarecaughtupinstressandanxietythroughthepowerofdelusion.Wherewillwesolvethingsifwedon’tsolvethemattheheart?Thebigproblemsliesolelyattheheart,atthisawareness.Crudenessisamatterofthisawareness.Refinementisamatterofthisawareness.Thatwhichmakespeoplecrudeorrefinedisthisawareness,withdefilementasthereinforcement.Ifthemindbecomesrefined,it’sbecausegoodnessisthereinforcement,makingitrefineduntilitgoesbeyondthefinalpointofrefinement,beyondthefinalpointofconventions,andendsupgainingreleasefromallstress,withnoseedsforanyfurtherconnections.

Anotherquestionthatpeoplearealwaysaskingishowtoovercomelaziness.Ifweweretotellthemtouselazinesstoovercomelaziness,itwouldbetantamounttotellingthemtobecomeanenemyofbeds,blankets,andpillowsbysleepingwithouteverwakingup.Itwouldbeasiftheywerealreadydead,becauselazinessmakesyouweakandlistlesslikeapersonreadytodie.Howcanyouuselazinesstocurelaziness?Onceyougetanicerestingplaceasameansoflullingyoutodrowninsleep,it’sasifyouwerealreadydead—deadrightthereonthepillow!Evenwhenyouwakeup,youdon’twanttogetup,becauselazinessstompsalloveryouanddestroysyou,forcingyounottogetup.Thisishowitgoeswhenyouuselazinesstocurelaziness.

Ifyouuseenergyandpersistencetocurelaziness,thenyougetrightup,readytofight.Ifthere’safight,youhavehopeofwinning.Butifyousimplylieprostrate,allyoucandoislose—althoughwhetherweshouldcallitlosingorsomethingelseishardtosay,becauseyoudon’tevenputupafightatall,sohowcanyousaythatyoulose?Ifthere’safightandyoucan’twin,thenyoucansaythatthispersonwinsandthatpersonloses.Butherethere’snofightatall!Yousimplylietheregroveling.Ifyoudon’tcallthisbeingaservantinthehouseofdefilements,whatwouldyoucallit?Becausethat’swhatitis:beingaservantintheirhouse.Ifyouuselaziness—tothepointofbeingitsservant—tocuredefilement,youenduppilingonevenmoredefilements.Orwhatwouldyousay?Asthingsstand,defilementsalreadyfilltheheart,soifyoufosterthemevenmore,whereareyougoingtoputthem?You’vegotonlyoneheart!Theonlyway

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istoremovedefilementssothatyoucanbegintobreathe,andnotletthemsitontopofyournosesothatyoucannevergaspabreathatall.

Removethemsothatyoucanbegintoseeyourself:‘Atlast,afterallthetimeI’vebeenmeditating,I’vefinallyseenapieceofdefilement’sgrandchild—laziness—falloff,justlikeachipofbarkoffatree.TodayatlastIcanbegintoseemyself.Uptonowthere’sonlybeendefilementmakinguseofmynoseandmouth.It’sreallyinfuriating!’

Persistence.Diligence.Exertioninthewayofreasonthatcanaccomplishourpurposes:Thisisthepaththatsageshavefollowed.Eventhoughitmaybedifficult,we’reuptothefight.It’slikeremovingathornfromyourfoot:Eventhoughithurtstoremoveit,youhavetobearit.Ifyouletitstaythere,yourwholefootwillbecomeinfectedandputrid.Youwon’tbeabletowalkatall,andmayevenlosethefoot.Sothere’sonlyonereasonablecourse:Pullitout.Nomatterhowmuchithurts,youhavetobearit,becauseyouhavetogetthethingout!Thisisalineofreasoningyouhavetoaccept.Oncethethornisout,itholdsnomorepoison.Putmedicineonthewound,andthefootwillhealwithoutflaringupasitwouldifthethornwerestillembeddedthere.

Defilementisjustlikeathorn.Weletitlieburiedforeverintheheart.Aslongasitremains,theheartisinfectedandputrid,thereinthemidstoftheroundofrebirth—anendlessmonotony.Isthiswhatyouwant?Tobeaputridperson?Askyourself.Don’taskthedefilements.They’llsimplydoyoumoreharm.Ifyoudon’twantthis,youhavetofightthem.Onceyoufightthem,youaresuresomehowoffindingawaytowin.Nomatterhowmanytimesyoulose,therewillhavetocomeatimewhenyouwin.Onceyou’vewon,thenyoucankeeponwinning,winningandwinninguntilthereisnothingleftforyoutofightbecausethedefilementsarecompletelymauled.

Whenyouwin,whomdoyoudefeat?Youdefeatlazinesswithdiligence.Youdefeatdefilementwithenergyandpersistence.Thiswayyougainreleasefromallstress.Thisishowyousolvetheproblemofbirthanddeath,rightattheheart.Thereisonlythisspotthatmostneedssolving.It’sthemostappropriatespot,themostcorrectspottosolve.Tosolvethings,yousolvethemhere.Thereisnowayyoucansolvethemanywhereelse.Keeponmakingassumptionsandinterpretationsforeonsandeons,andyou’llsimplycontinuetobeburdenedwiththeproblemasitleadsyoutobirth,death,suffering,andstress.Soyoushouldn’tbeboldinspeculatingandguessing,oryou’llwasteyourtimeanddieinvain,becausethereisnowaytheproblemwillbesolvedwithguessesandspeculations.

‘Doessufferingexist,ornot?Domerit(puñña)andevilexist,ornot?’Actually,weareexperiencingthesethings,allofus,withnopossibleexceptions.‘Evil’ismentaldarknessandstress.‘Merit’iswell-beingandease.Thesethingsexistinthebodyandmindofeveryperson,sohowcanyoudenythem?‘Merit’isanameforwell-being.TheBuddhacallsitmerit.Stresshecallsevil.Wearetouchedbygoodandevilallthetime.Whetherweliveinthisworldorthenext,wecan’thelpbutmeetwithgoodandevil.

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Hellornot-hell,ifthere’spainfillingthebodyandmind,whowantsit?Whowantstomeetwithit?Thisissomethingweallknow,sowhyaskabouthellwhenit’salreadywithuslikethis?Whereverpainisburningus,it’sashotasbeingbrandedwithfire.Nomatterwhereyou’rebranded,itallhastobehotinthesameway.Youcancallithellornot-hellasyoulike,butnobodywantsit,becausepainissomethingwehaveallknownforourselves.

Andwhere—totroubleyourheart—areyougoingtogolookingforheaven?Whenyoumeetwiththewell-beingthatcomesfrompracticingtheDhamma—andespeciallywithwell-beingintheheart,beginningwithstillnessandcalminascendingstagestothepointwheretheminddevelopsafirmandsolidfootingwithin,sothatitissureofitself;andthenfurther,tothepointwhereyougainrelease—thenwhereareyougoingtoaskaboutheavenandnibbāna?There’snoneedtoask.Youknowthemdirectlywithyourheart.Youaretheowner,inchargeoftheheartthatisclearlytheinstigator,sowhereelseareyougoingtolook—forthenames‘heaven’and‘hell’?Whatistheretogropefor?

You’vegottherealthingwithinyou.That’sallthereistothematter.TheDhammaoftheLordBuddhadoesn’tdeludepeopleintogropingforthisorthat.Sotakeholdoftherealthingrighthere.

Wellthen.Thatshouldbeenoughfornow.

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ATastefortheDhamma

Inthebasicprinciplesofthedoctrine,wearetaughtthat,‘AdelightintheDhammasurpassesallotherdelights.TheflavoroftheDhammasurpassesallotherflavors.’ThisstatementwasmadebyapersonwhohadfeltdelightinthetrueDhamma,whohadtastedtheflavorofthetrueDhamma:namely,ourLordBuddha.Forthisreason,thosewhotakeaninterestinlisteningtohisteachingsfindthatnomatterwhatthestatement,eachword,eachsentencegoesstraighttotheheart—except,ofcourse,forpeoplewhoaresimplygoingthroughthemotionsoflisteningwithoutfocusingthemind,lettingitdriftengrossedinvariousthingsinlinewithitsoriginalinclinationswithoutgaininganythingofanyworth.

TheteachingsofthereligionhavenomeaninginamindofthissortuntilitturnstotheDhamma,developsaninterestofitsownaccord,andputstheDhammaintopractice.OnlythenwilltheflavoroftheDhammaseepdeepintotheheart,nurturingitandgivingrisetoconvictionstepbystep.ThisisbecausetheheartnowhasacontinuingbasisfortheDhammathatsupportsitinascendingstages.

Inparticular,whenlisteningtoDhammadealingwiththepractice,ifourminddoesn’thaveanyexperiencewithmeditation,hasnevertakenaninterestintheDhamma,hasnevertakenaninterestinpracticingtheDhamma,thennotevenasinglestatementwillarresttheattention.Whenlisteningtoatalkonthepracticedealingwiththestagesofthemind,theprogressofthemind,settingthemindarightinrelationshiptothedefilementsortothepath—mindfulnessanddiscernment,orpersistenteffort—wewon’tunderstand.Whenwedon’tunderstand,webecomefrustratedandturnourattentionelsewhere.Perhapswemaybecomedrowsyandwanttogotosleeporsomethingofthesort.Thetalkseemslongbecauseitactsasadragonourdefilements,preventingthemfromroamingaroundastheyplease.Thisisbecausewehavetokeepcontroloverthemindwhilewelistentothetalk;andthemind,whenkeptundercontrolinthisway,feelshemmedin,imprisonedwithinlimitsitfindsoppressive.Annoyedandbored,itdoesn’twanttolisten,exceptforthepurposeofcreatinguselessissuesforentanglingitself.

Butwhenwekeeplisteningwithinterest,meditatingevenwhilewelisten,themindbecomesfocusedandfollowsalongwiththestreamofDhammabeingexplained.ThemindgrowsstillbecausetheawarenessmakingcontactwiththeDhammamaintainsthatcontactcontinuously,stepbystep,withoutbreak.Thehearthasnochancetoslipawaytoanyotherpreoccupationsthatareitsenemieswhilelistening,andsoit’sabletosettledownandbestill.

Tobeabletosettledowninthiswayistobeginbuildingabase,ortoscrubour

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vessel—theheart—makingitcleanandfittoreceivetheDhamma.Theheartwillstartgrowingmorepeacefulandcalm,seeingthevalueoflisteningtotheDhammaasexplainedbytheBuddha:‘ListeningtotheDhammahasfiverewards.’Thefifthrewardistheimportantone:‘Themindofthelistenerbecomesradiantandcalm.’Thisoneisveryimportant,butitmustbuildontheearlierones.‘Thelistenerhearsthingsheorshehasneverheard’—thisisthebasisfortherest.

Supposethatwehaveneverlistenedtoanythinginthewayofthepracticeorwhatever.Whenwecometolisten,wegainanunderstandingofthingswehaveneverheardbefore.Thingsthatwehaveheardbefore,butneverunderstoodclearly,wegraduallycometounderstandmoreandmoreclearly.Wecanbringourviewsmorecorrectlyintoline.Andfinallywereachthestagewhere‘themindofthelistenerbecomesradiantandcalm.’Whenresultsofthissortappear,adelightintheDhammawilldevelopofitsownaccord.TheflavoroftheDhammawillbegintoappearwhilewelistenandwhilethemindisstillingitselftolisten.Eventhoughthisflavormaynotyetsurpassallothers,itisneverthelessabsorbingandarresting,andwillremainlonginthememory,noteasilyerased.

ThisiswhymeditatorsplacegreatimportanceonlisteningtotheDhamma.Ifyouweretocallitbeingattachedtoone’steacher,Iwouldn’tdisagree.Meditatingmonksalwaysliketolistentotheirteachers.Iftheyhaveateachertheyvenerateandrevereintheareaofmeditation,intheareaofthemind,thenwhereverhelivestheywillkeepcomingtobewithhimuntilthereishardlyenoughroomforthemtostay.

VenerableĀcariyaMunisanexample.Whereverhestayed,studentswouldcomecontinuallyfromnearandfartosearchhimout.Eventhoughtheycouldn’tallstayinthesameplacewithhim,inasmuchastherewasn’tenoughroom,theywouldstillbewillingtostayinnearbyareas,two,three,four,orseventoeightkilometersaway,sothattheymightconvenientlycometohearhisteachingsontheuposathadaysand‘Dhammameeting’days.

Ontheuposathadays,afterlisteningtothePāṭimokkhaandtohisinstructions,anyonewhohadanydoubtsorquestionsabouttheDhammacouldaskhimtoresolvethem.Forthisreason,thetownshipwherehestayedwasfilledwithnothingbutmeditatingmonksandnovices.Whenuposathadaycame,theywouldbegingatheringtogetherafterthemorningmeal.At1:00p.m.theywouldhearthePāṭimokkha;andafterthePāṭimokkha,VenerableĀcariyaMunwouldgivehistalk—that’swhenhe’dusuallygivehistalk,afterthePāṭimokkha.Thiswouldbeanimportantpartofthepracticeforthosewholivedwithhim.DuringtheRainsRetreat(vassa)wewouldmeetlikethiseverysevendays.OutsideoftheRainsRetreat,theschedulewasn’ttoofixed,butthisishowhewouldusuallyschedulethingsforthoseofuswhostayeddirectlywithhim.Eachtimewewouldlistentohistalkswewouldgainininsightandunderstanding—withoutfail.Thisiswhymeditationmonksareattachedtotheirteachers.

Eachtimewewouldlistentohim,hehimselfwouldbelikeamagnetdrawingthe

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interestofthemonksandnovices.InallthingsrelatedtotheDhamma,hewouldbethemajorattractingforce,inspiringfascinationanddelightintheDhamma.Therewasadelightinseeinghimandmeetinghimeachtime,andevenmoresoinhearinghimspeak—talkingingeneral,givinginstructions,conversingaboutordinarythings,joking—becausehehimselfwasentirelyDhamma.EverythinghewoulddoorsayinanywaywouldkeeprevealingDhammaandreasonabilitythatcouldbetakenasalesson,sothatthosewhowereinterestedcouldgainalessoneachtimetheyheardhim.

ThisiswhymeditatingmonksfindagreatdealofenjoymentintheareaoftheDhammabylivingwithameditationmaster.Theygotobewithhimoftheirownaccord.Whentheyarefarfromhim,andtheirmindsaren’tyettothestagewheretheycanlookafterthemselves,theyareboundtofeellonesome.Oriftheycomeacrossaproblemtheycan’tsolve,theyaresuretomisshim.Iftheycan’tworkoutasolution,theyhavetoruntohimforadvicesoastosaveagreatdealofthetimeitwouldtaketofigureoutasolutionontheirown—becausehehasbeenthrougheverythingofeverysort.Ifwewouldtakeaproblemtohim,thenassoonaswehadfinishedthelastsentence,hewouldimmediatelyhavethesolutionandwewouldunderstandrightthenandthere.

Thisiswhy,whenlivingwithamasterwhohasrealizedthetruth,there’snodelay,nowasteoftimeindealingwitheachproblemasitarises.Thisisagreatbenefitforthosewhocometostudywithhim.They’reneverdisappointed.Thefactthatonewhohasseenthetruthisgivingtheexplanationmakesallthedifference.

AmomentagoIbeganbymentioningadelightintheDhamma.WhatIhavejustbeentalkingaboutisthesamesortofthing:findingpleasureintheDhamma,continualpleasure,throughlisteningtoitconstantly.Inthesameway,whenwepracticetheDhammaconstantly,theresults—theflavorandnourishmentthatcomefromthepractice—increasecontinually,becomingmoreandmoresolidandsubstantialintheheart.

Especiallyinthepracticeofcenteringthemind:Themindiscalm,tranquil,contented,andrelaxed.Itsthoughtsdon’tgomeddlingwithanythingoutside.It’sasiftheworlddidn’texist,becauseourattentionisn’tinvolvedwithit.There’ssimplytheDhammatobecontemplatedandpracticedsoastogiverisetomoreandmoresteadinessandstrength.

Andonthelevelofdiscernment,nomatterhowbroadornarrowourinvestigationofthemanyphenomenaintheworldmaybe,itisexclusivelyforthesakeoftheDhamma,forthesakeofself-liberation.Wethusbecomethoroughlyengrossed,dayandnight.ThemorestronglyourheartissetontheDhamma,thegreateritsstaminaandcourage.Ithasnoconcernforlifeitself,noworriesaboutitslivingconditionsoranythingexternal.ItsonlysupportistheguidingcompassoftheDhamma.Whetherwearesitting,lyingdown,orwhatever,theheartisengrossedinitspersistenteffortsinpracticingtheDhamma.Onthelevelofconcentration,itisengrossedinitsstillnessof

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mind.Onthelevelofdiscernment,itisengrossedinitsexplorationsoftheDhammafromvariousanglesforthesakeofremovingdefilement,stepbystep,asitinvestigates.

Peaceofheartisthuspossibleineachstageofpersistingwiththepractice.Themorequietandsecludedtheplace,themoreconspicuouslythisawarenessstandsout.Evenknowledgeintheareaofconcentrationstandsoutinourinnerawareness.Itstandsoutforitsstillness.Intheareaofdiscernment,ourknowledgestandsoutfortheshrewdnessandingenuityofthemindasitexploreswithoutceasing—exceptwhenrestinginthestillnessofconcentration—justaswaterfromanartesianwellflowswithoutceasingduringboththewetseasonandthedry.

Whenphenomenamakecontactwiththemind—orevenwhentheydon’t—amindalreadyinclinedtodiscernmentisboundtoinvestigate,peeringintoeverynookandcranny,gainingunderstandingstepbystep.Forexample,whenwearefirsttaughtmindfulnessimmersedinthebody(kāyagatā-sati),itseemssuperficial—becausethemindissuperficial.Ithasnofooting,nomindfulness,nodiscernment.Ithasn’tanyprinciples—anyDhamma—toholdto.Whateverithearsdoesn’treallygostraighttotheheart,becausethemindisburiedwaydownthere,deepunderthebellyofdefilement.

Butonceitdevelopsprinciplesandreasonabilitywithinitself,then—especiallywhenwe’resittinginmeditationinaquietplace,investigatingthebody—thewholebodyseemsclearallthewaythrough.That’showitreallyfeelstoapersonmeditatingonthislevel.It’sreallyenthralling.Whetherwe’recontemplatingtheskinorthebody’sunattractiveness,itappearsextremelyclear,becausethat’sthewayitsnaturealreadyis—simplythatourmindhasn’tfalleninstepwiththetruthandsoisconstantlytakingissuewithit.

So.Nowthatthemindcandevelopstillnessandinvestigateusingitsdiscernment,let’stakeitonameditationtour,exploringthebody:ourfivekhandhas.Wecantraveluptothehead,downtothefeet,outtotheskin,intothemuscles,tendons,andbonestoseehowallthepartsarerelatedandconnectedbytheirnature.

Asthemindcontemplatesinthisway,stepbystep,asitgetsengrossedinitsinvestigation,thefinalresultisthateventhoughwe’reinvestigatingthebody,thebodydoesn’tappearinourinnersenseoffeelingatall.Themindfeelsairyandlight.Thephysicalbodydisappears,despitethefactthatwecontinueinvestigatingthementalimageofthebodyasbefore.Eventhoughwe’reusingthementalimageofthebodyasthefocalpointofourinvestigation,thephysicalaspectofthebodynolongerappears.Itcompletelyvanishes.Weinvestigateuntilthere’sarefinementinthemind’ssenseofawarenesstothepointwherewecanmakethebodyintheimagedieanddisintegrate,stepbystep.Ourawarenessisconfinedsolelytothementalimagethatweareinvestigatingbymeansofdiscernment.Weseeitdistinctlybecausenothingelseiscomingintointerfere.

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Themindfeelsnohungerordesiretogoskippingoutside.It’scompletelyengrossedinitsworkofinvestigation.Itsunderstandinggrowsclearerandclearer.Thecleareritsunderstanding,thegreateritsfascination.Ultimatelythereissimplythementalimage,ortheidea,andthemind,ordiscernment.Asfortheactualbody,itdisappears.Youdon’tknowwhereit’sgone.There’snosenseofthebodyatthatmoment,eventhoughyouareinvestigatingthebodyuntilyouseeitsconditiondisintegratingclearlywithinthemind—disintegratinguntilitreturnstoitsoriginalconditionastheelementsofearth,water,wind,andfire.Oncethebodyintheimagereturnstoitsoriginalelements,themindthenwithdrawsinward,leavingnothingbutsimpleawareness.

Feelingsalldisappearatthisstage.Saññā,saṅkhāra,andviññāṇaaren’tinvolved.There’ssimplyawareness,sufficientforthemind’sstateatthatmoment.Itentersareallysolidstillness,leavingonlysimpleawareness.Thebodysittingheredisappearsentirely.

Thisissomethingthatcanoccurinthecourseofinvestigating,butpleasedon’tplanonit.Simplylistennowforthesakeofbecomingabsorbedandgladdenedwhilelistening.Thiswillgiverisetothebenefitsoflisteningthatyouwillactuallyseeforyourself.

Whatwillhappenwhenyouinvestigateinlinewithyourownpersonaltraitsisacompletelyindividualmatterthatwillappearinkeepingwithyourtemperament.Asforwhatoccurswithotherpeople,youcan’tmakeyourselfexperiencewhattheydo,knowthewaytheyknow,orseethewaytheysee.Thisissomethingthatdependsoneachperson’sindividualtraits.Letthingsfollowyourowninnernatureinlinewiththewayyouareabletoinvestigateandtoknow.

ThisisonepointIwanttoexplain.Asecondpoint:Wheninvestigatingthebodyintermsofinconstancy,stress,and

not-self,then—whetherornotyouthink,‘inconstancy,stress,andnot-self’—whendiscernmentmakesclearcontactwiththebodilykhandha,itwillbeabletoknowthesethingsonitsown,becausethingsthatareinconstant,stressful,andnot-selfarethingsthatdeservetoberelinquished,thatinspiredispassionanddisenchantment,stepbystep,untilyouletgo.Whenthemindhasinvestigatedsothatitfullyunderstands,itletsgoofitsownaccordwithoutbeingforced,becauseeachpart,eachaspectofthebodyorofthekhandhabeinginvestigatedissimplyanindividualtruth.Whenthemindinvestigatesclearlyinthisway,itmakesthebreakautomatically,becauseatruthhasencounteredatruth:Themindisthemind,andeachoftheseindividualconditionsisaseparateconditionthathasn’tcometoinvolveitselfwiththemindatall.Themindwillthenturnaroundtoseeitsownfaultinbeingattached.‘HereI’vereallybeendeluded.Actuallythingsarelikethisandthis.’Thisisonestage:Whenthemindhasn’tyetmadeacompletebreak—whenitdoesn’tyethaveadequatestrength—itwillstartoutbyknowingatintervalsinthisway.

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Thenexttimeyouinvestigate,youknowinthiswayagainanditkeepsseepingin,seepingin,untilyourknowledgeonthislevelbecomesadequateandletsgo.Likeduckweedthatkeepsmovingin,movingintocoverthewater:Afteryouspreaditapart,theduckweedcomesmovinginagain,andyouspreaditapartagain.Thisishowitiswhendiscernmentinvestigatesthesethings,makingforaysintothesethingsorunravelingthem.Assoonasdiscernmentretreats,subtledefilementscomemovinginagain,butafteryouhaveinvestigatedmany,manytimes,theduckweed—thevarioustypesofdefilement—beginstothinout.Yourinvestigationofthesephenomenabecomesmoreandmoreeffortless,moreandmoreproficient,moreandmoresubtle,stepbystep,untilitreachesapointofsufficiencyandthemindextricatesitselfautomatically,asIhavealreadyexplained.

Themind—whenitsmindfulnessanddiscernmentaresufficientlystrong—canextricateitselfonceandforall.Thisknowledgeiscleartoit,withoutanyneedtoaskanyoneelseeveragain.Theheartissufficient,inandofitself,andseesclearlyas‘sandiṭṭhiko’inthefullsenseoftheterm,asproclaimedbytheDhamma,withoutanyissuestoinvitecontradiction.

Athirdpoint:Sometimes,wheninvestigatingthebody,themindmakescontactwithafeelingofpain,andsoturnstoinvestigateit.Thisalldependsonthemind’stemperament.Inthesameway,whenweturntoinvestigatethefeeling,themindsendsusbacktothebody.Thisisbecausethebodyandthefeelingareinterrelatedandsomustbeinvestigatedtogetheratthesametime,dependingonwhatcomesnaturallytousatthatparticulartime,thatparticularfeeling,andthatparticularpartofthebody.

Whenthemindinvestigatesafeelingofpain,thepainisnothingmorethan‘apain.’Themindlooksatit,fixesitsattentiononit,examinesit,andthenletsitgorightthere,turningtolookatthebody.Thebodyisthebody.Thefeelingisafeeling.Thenweturntolookatthemind:Themindisthemind.Weinvestigateandexperimenttofindthetruthofthebody,thefeeling,andthemind—allthreeofwhicharethetroublemakers—untilwehaveasolidunderstandingofhoweachhasitsownseparatereality.

Whenthemindpullsbackfromthebodyandthefeeling,neitherthebodynorthefeelingappears.Allthatappearsissimpleawareness.Whenamentalcurrentflashesouttoknow,thefeelingthenappearsasafeeling.Thesecurrentsarethemeansbywhichweknowwhatphenomenonhasappeared,becausethisknowledgegivesameaningoralabeltothephenomenonasbeinglikethisorlikethat.

Ifwe’regoingtothinkinawaythatbindsusto‘ourself’—inotherwords,inthewayoftheoriginofstress—wehavetomakeuseofthisactoflabelingaswhatleadsustograsp,tobecomeattached,tomakevariousassumptionsandinterpretations.Ifwe’regoingtothinkinthewayofdiscernment,wehavetomakeuseofthediscernmentthatisthisverysamecurrentofthemindtoinvestigate,contemplate,untilweseeclearlybymeansofdiscernmentandcanwithdrawinwardlyinawaythatisfullofreason—notinawaythatislazyorweak,orthatisgrovelinginabjectsurrenderwithnogumptionleft

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tofight.Ininvestigatingfeeling,whenasaññāflashesout,mindfulnessisalerttoit.Ifour

investigationoffeelinghasbecomerefinedandprecise,thenwhenasaññāsimplyflashesout,weknow.Whensaṅkhārasform,theyarejustlikefireflies:blip!Ifnosaññālabelsthemorpicksupwheretheyleaveoff,theysimplyform—blip!blip!—andthenvanish,vanish.Nomatterwhattheyform—goodthoughts,badthoughts,crudethoughts,subtlethoughts,neutralthoughts,whatever—theyaresimplyaripplingofthemind.Iftheyoccurontheirown,whennothingismakingcontactwiththemind,they’recalledsaṅkhāra.Iftheyoccurwhensomethingismakingcontact,they’recalledviññāṇa.

Herewe’retalkingaboutthesaṅkhārasthatformontheirown,withoutanythingelsebeinginvolved.Theyform—blip—andthenvanishimmediately.Blip—andthenvanishimmediately.Wecanseethisclearlywhenthemindconvergessnuglyinthesubtlelevelsofconcentrationanddiscernment.

Thesnugnessofthemind’sconvergencewon’thaveanythingelseinvolvedwithitatall.Allthatremainsissimpleawareness.Whenthissimpleawarenessremainsstablethisway,wewillseeclearlythatitisn’tpairedwithanythingelse.Whenthemindbeginstowithdrawfromthisstatetoreturntoitsawarenessofphenomena—returningtoitsordinarystateofmindthatcanthinkandformthoughts—therewillbearippling—blip—thatvanishesimmediately.Itwillthenbeemptyasbefore.Inamomentitwill‘blip’again.Themindwillformjustaflashofathoughtthatdoesn’tyetamounttoanything,justaripplingthatvanishesimmediatelytheinstantit’sknown.Assoonasthere’sarippling,wearealerttoitbecauseofthepowerofmindfulnesskeepingwatchatthemoment—orbecauseofthestrengthofconcentrationthathasn’tyetdissipated.Butaftertheserippleshaveformedtwoorthreetimes,theycomemoreandmorefrequently,andsoonwereturntoordinaryconsciousness,justaswhenababyawakensfromsleep:Atfirstitfidgetsabit,andthenafterthishappensanumberoftimes,itfinallyopensitseyes.

Thesameistrueofthemind.Ithascalm…HereI’mtalkingaboutconcentrationwhendiscernmentistherewithit.ThevariouswaysofinvestigatingIhavementionedareallclassedasdiscernment.Whenwehaveinvestigatedenough,themindentersstillness,freefrommentalformationsandfashioningsandfromanysortofdisturbance.Allthatappearsisawareness.Evenjustthishasthefullflavorofacenteredmind,whichshouldalreadybeenoughtosurpassallotherflavors.Wenevertireofdelightinginthisstillness.Wefeelaconstantattractiontothisstillnessandcalmintheheart.Whereverwego,whereverwestay,themindhasitsownfoundation.Theheartisatease,quietandcalm,sothatnowwemustusediscernmenttoinvestigatetheelementsandkhandhas.

Theimportantpointtonoticeistheactofformationinthemind.Oncesomethingisformed,saññāimmediatelylabelsit—asifsaṅkhārawereformingthingstohandontosaññā,whichtakesupwherethesaṅkhāraleavesoff.Ittheninterpretsthesethingsfrom

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variousangles—andthisiswherewegetdeluded.Wefallforourownassumptionsandinterpretations,forourownshadows,whichpaintpicturestoriesthathaveusengrossedorupsetbothdayandnight.Whyareweengrossed?Whyareweupset?

Engrossedorupset,it’sbecauseofthemind’sshadowsactingoutstoriesandissues.Thisstory.Thatstory.Futureissues.Thingsyettocome.Thingsyettoexist—nothingbutthemindpaintingpicturestodeludeitself.Weliveinourthought-formations,ourpicture-painting—engrossedandupsetbynothingbutourownthought-formations,ourownpicture-painting.Inasingledaythere’snotamomentwhenwe’refreefrompaintingimaginarypicturestoagitateandfoolourselves.Wisepeople,though,cankeepupwiththetricksanddeceitsofthekhandhas,whichiswhytheyaren’tdeluded.

Themomentwhenmindfulnessanddiscernmentreallypenetratedowniswhenwecanknowthatthisisactuallythewaythemindusuallyis.Likepeoplewhohavenevermeditated:Whentheystartmeditating,theysendtheirmindsastray,withoutanythingtoholdonto.Forexample,theymayhaveameditationword,like‘buddho,’andtheretheysit—theireyesvacant,lookingatwho-knows-what.Buttheirmindsarethinkingandpainting108pictureswithendlesscaptions.Theythenbecomeengrossedwiththemorwanderaimlesslyinlinewiththepreoccupationstheyinventforthemselves,fallingfortheirpreoccupationsmorethanactuallyfocusingontheirmeditation.Theythusfindithardtosettletheirmindsdownbecausetheydon’thaveenoughmindfulnesssupervisingtheworkofmeditationtomakethemsettledown.

Oncewehaveusedouralertnessandingenuityintheareasofconcentrationanddiscernment,wewillcometoknowclearlythattheseconditionscomefromthemindandthendeludethemindwhosemindfulnessanddiscernmentaren’tquickenoughtokeepupwiththem.Theheartcausesustofollowafterthemdeludedly,sothatwecan’tfindanypeaceofmindatall,eventhoughouroriginalaimwastomeditatetofindpeaceofmind.Thesedeceptivethoughtsengenderlove,hate,anger,irritation,withoutletup,nomatterwhetherwearemeditatorsornot—becauseasmeditatorswehaven’tsetupmindfulnesstosuperviseourhearts,andtheresultisthatwe’rejustasinsanewithourthoughtsasanyoneelse.OldGrandfatherBoowahasbeeninsanethiswayhimself,andthat’snojoke!

Sometimes,nomatterhowmanyyearsinthepastacertainissuemaylie,thisaimless,driftingheartwandersuntilitmeetsupwithitandrevivesit.Ifitwassomethingthatmadeussad,webecomesadaboutitagain,allonourown.Wekeepitsmolderingandthinkitbacktolife,eventhoughwedon’tknowwheretheissuelayhiddeninthemeantime.Thesearesimplythemind’sownshadowsdeceivingituntiltheyseemtotakeonsubstanceandshape.Aswhat?Asanger,greed,anxiety,pain,insanity,allcomingfromtheseshadows.Whatsortof‘path’or‘fruition’isthis?Pathsandfruitionslikethisaresoheapedallovertheworldthatwecan’tfindanywayout.

Soininvestigatingtheactsofthemind,theimportantpointisthatdiscernmentbequicktokeepupwiththeirvagrantways.Whenmindfulnessanddiscernmentarequick

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enough,thenwhateverformsinthemind,wewillseethatitcomesfromtheminditself,whichisabouttopaintpicturestodeceiveitself,abouttolabelandinterpretsights,sounds,smells,andtastesofvariouskinds.Theheartisthenuponthesepreoccupations;andwhenitisuponthem,theyvanishimmediately,withnochanceoftakingonsubstanceorshape,ofbecomingissuesoraffairs.Thisisbecausemindfulnessanddiscernmentarewisetothem,andsotheissuesareresolved.

Ultimately,wecometoseetheharmofwhichthemindisthesolecause.Wedon’tpraiseorblamesights,sounds,smells,tastes,ortactilesensationsatall.Theheartturnsandseestheharmthatarisesinthemindthatdeceivesitself,saying,‘That’sworthpraising…worthcriticizing…worthgettinggladabout…worthgettingsadabout.’Itseesthattheblameliesentirelywiththemind.Thismindisacheat,afraud,adeceiver.Ifwestudyitandkeepwatchofitswaysthroughmeditation,wewillgainathoroughknowledgeofitsgoodandevildoings,untilitlieswithinourgraspandcan’tescapeusatall.

Thisishowweinvestigatewhenweinvestigatethemind.Ultimately,otherthingswillcometohavenomeaningorimportanceforus.The

onlyimportantthingisthisdeceivingmind,sowemustinvestigatethisdeceiverwithmindfulnessanddiscernmentsothatwecanbewisetoitstricksanddeceits.

Infixingourattentiononthemind,wehavetoactasifitwereaculprit.Whereveritgoes,wehavetokeepwatchonitwithmindfulnessanddiscernment.Whateverthoughtsitforms,mindfulnessanddiscernmenthavetokeepwatchsoastobeuponevents.Eachevent—seriousornot—keepsvanishing,vanishing.Theheartknowsclearly,‘Thismind,andnothingelse,istherealculprit.’

Visualobjectsaren’tatfault.Theydon’tgivebenefitsorharm.Sounds,smells,tastes,andtactilesensationsdon’tgivebenefitsorharm,becausetheythemselvesaren’tbenefitsorharm.Onlythemindiswhatfashionsthemanddressesthemupsoastodeceiveitselfintobeinggladdenedorsaddened,pleasedorpainedthroughthepowerofthepreoccupationsthatariseonlyfromtheheart.Mindfulnessanddiscernmentseemoreandmoreclearlyintothesethings,stepbystep,andthenturntoseethatallthefaultlieswiththemind.Theynolongerpraiseorblameotherthingsastheyusedto.Oncetheyhavefocusedsolelyonthemind,whichatthemomentistheculprit,thetimewon’tbelongbeforetheycancatchtheculpritandputanendtoallourconcerns.

Sothen.Whateverthoughtsthatmaybeformedareallanaffairofthemind.The‘tigersandelephants’itformsaresimplysaṅkhārasitproducestodeceiveitself.Mindfulnessanddiscernmentareuponeventseverytime.Nowthecurrentofthecycle(vaṭṭa)keepsspiralingin,daybyday,untilwecancatchtheculprit—butwecan’tyetsentencehim.Wearenowinthestageofdeliberationtodeterminehisguilt.Onlywhenwecanestablishtheevidenceandthemotivecanweexecutehiminaccordancewiththeproceduresof‘DhammaPenetration.’Thisiswherewereachthecrucialstageinmindfulnessanddiscernment.

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Inthebeginning,weusedtheelementsandkhandhasasourobjectsofinvestigation,cleansingthemindwithelements,usingthemasawhetstonetosharpenmindfulnessanddiscernment.Wecleansedthemindwithsights,sounds,smells,tastes,andtactilesensations,usingthemasawhetstonetosharpenmindfulnessanddiscernment;andwecleansedtheminditselfwithautomaticmindfulnessanddiscernment.Nowatthisstagewecircleexclusivelyinonthemind.Wedon’tpayattentiontomattersofsights,sounds,smells,ortastes,becausewehavealreadyunderstoodandletgoofthem,knowingthattheyaren’tthecausalfactors.Theyaren’tasimportantasthismind,whichistheprimaryinstigator—theculpritrenownedthroughoutthecirclesofthecycle,theagitator,thedisturberofthepeace,creatinghavocforitselfonlyrighthereinside.

Mindfulnessanddiscernmentprobeinwardandfocusrighthere.Whereverthismindgoes,it’stheonlythingcausingharm.Sowewatchpatientlyoverthisculprittoseewhathewilldonext—andasidefrombeingalerttowhathewilldo,wealsohavetousediscernmenttopenetrateinandseewhoisincitinghim.Whostandsbehindhim,sothathemustbeconstantlycommittingcrimes?Hekeepscreatingdeceptiveissueswithoutpause—why?

Mindfulnessanddiscernmentdiginthere,notsimplytopounceonorlaysiegetohisbehavior,butalsotogorightintohislairtoseewhatmotivatingforcelieswithinit.Whatistherealinstigator?Therehastobeacause.Ifthere’snocause,nosupportingconditiontospinthemindintoaction,themindcan’tsimplyactonitsown.

Ifitsimplyactsonitsown,thenithastobeamatterofkhandhaspureandsimple—buthereit’snotpureandsimple.Whateverbehaviortheminddisplays,whateverissuesitforms,allgiverisetogladnessorsadness.Thisshowsthattheseconditionsaren’t‘simply’comingout.There’sacause.There’sanunderlyingconditionthatsendsthemout,makingthemgiverisetorealpleasureandpainwhenwefallforthem.

Whileweareexploringinwardatthispoint,wehavealreadyseenthatthemindistheculprit,sowemustconsiderlettinggoofallexternalthings.Ourburdensgrowlessandless.Thereremainonlytheissuesofthemindandtheissuesofformationandinterpretationthatarisesolelyfromthemind.Mindfulnessanddiscernmentspinwhizzingaroundinthereandultimatelycometoknowwhatitisthatcausesthemindtoformsomanythoughtsgivingrisetolove,anger,andhate.Assoonasitappears,theheartknowsit;andwhentheheartknowsit,the‘LordofConventionalReality,’whichisblendedwiththemind,dissolvesaway.

Atthispointthecyclehasbeendestroyedthroughmindfulnessanddiscernment.Themindisnolongerguilty,andturnsintoamindabsolutelypure.Oncetheproblemofthecycleisended,thereisnowaythatwecanfindfaultwiththemind.Whenwecouldfindfault,thatwasbecausethefaultwasstillinthemind.Itwashidinginthemind.Justaswhencriminalsorenemieshavetakenuphidinginacave:Wehavetodestroythecaveaswell,andcan’tconserveitoutofaffectionforit.

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Avijjā—unawareness—isthelordofthethreelevelsofexistencethathasinfiltratedthemind,andthuswehavetoconsiderdestroyingtheentirething.Ifthemindisn’tgenuine,itwilldissolvetogetherwithunawareness.Ifit’sgenuineinlinewithitsnature,itwillbecomeapuremind—somethingpeerless—becauseallthingscounterfeithavefallenawayfromitthroughtheuseofmindfulnessanddiscernment.

Whenthecounterfeitthingsthatarelikerustlatchingfirmlyontothemindfinallydissolveawaythroughthepowerofmindfulnessanddiscernment,themindbecomesgenuineDhamma.Youcancallit‘thegenuinemind’or‘thegenuineDhamma’:There’snocontradiction,becausethereisnomorereasonforcontradiction,whichisanaffairofdefilement.Youcansay100%thattheflavoroftheDhammahassurpassedallotherflavors.WhenthemindispureDhamma,ithashadenoughofallotherthings.Itisabsolutelynolongerinvolvedwithanythingelseatall.It’sonemind,oneDhamma.Thereisonlyone.ThereisonlyonegenuineDhamma.ThemindisDhamma,theDhammaisthemind.That’sallthatcanbesaid.

Iaskeachofyoutotakethisandcontemplateit.ThisisthebasisforthetruthoftheteachingsthattheLordBuddhataughtfromthebeginninguntilthemomentofhistotalnibbāna.ThepurityofhismindwasadeeplyfeltDhammathatheexperiencedwithhisfullheart.HethenproclaimedthatDhamma,withthebenevolenceofhisfullheart,teachingtheworlduptothepresent.

Tocallhisteachings,‘thebenevolenceoftheLordBuddha’shouldn’tbewrong,becausehetaughttheworldwithtruebenevolence.Whenwetakethoseteachingsandputthemintopracticeinawaythatgoesstraighttotheheart,wewillcometoseethingswehaveneverseenbefore,neverknownbefore,withinthisheart,stepbystep,untilwereachthefulllevelofpractice,knowthefulllevelofknowledge,andgainreleasefromsufferingandstresswithourfullhearts,withnothingleftlatchingon.Thisiscalledwipingoutthecemeteries—thebirthanddeathofthebodyandmind—forgood.Whatarelief!

Andnowthatwe’vereachedthispoint,Idon’tknowwhatmoretosay,becauseI’matalossforwords.Iaskthatyouasmeditatorspractice,trainyourselvesandexploreallDhammasuntilyoutooareatalossofwordslikethisspeakerathiswits’end.Eventhoughwemaybestupid,infinitelystupid,I’llasktoexpressmyadmirationstraightfromtheheart.

Evaṁ.

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FeelingsofPain

IntheDiscourseonGoodOmens(MaṅgalaSutta),theBuddhateachesustoassociatewithsages,andnotwithfools.Thefirstandforemostfoolhereisourownheart.Inotherwords,therearefoolsoutsideandfoolsinside,andforthemostpartthefoolsinsidearetheoneswhokeepstirringuptroubleallthetime.Whenwelivewithmeditationmasters,whichiscalledassociatingwithsages,wekeepgaininglessonsfromsages,becausethat’swhattheyare.Theyarewiseinthevarioustacticstheyteachus.Theyhavepracticedandgainedknowledgeofeverythingfromexperience.Theirteachingsarethuscorrect,precise,andconvincingtothosewholistentothem,withnoroomforanydoubt.

Inparticular,VenerableĀcariyaMun:Thereneverwasatimewhenhewouldteachsaying,‘Itseemstobelikethis.Itseemstobelikethat.’Therewasnothingbut,‘Thisisthewayitisforsure,forsure’—andweweresure,becausehespokeonlytheabsolutetruthtakenrightfromaheartthathadalreadyknownandseen,andfromhisownwell-conductedpractice.Especiallyinthecaseofillness:Iftherewereanyweak-willedcases,hewouldtellthem,‘Whoeverisweak,whoevercriesandmoans,cantakehismoansashismedicine.There’snoneedtosearchoutmedicineanywhere,noneedtohaveanyonetolookafterhim.Hismoansarehismedicine.Ifmoaningservesanypurpose,thenwhysearchformedicinetotreatthedisease?’

Thenhewouldadd,‘Keepmoaning.Everyonecanmoan.Evenchildrencanmoan—ifitservesapurpose.Buthereitdoesn’tserveanypurposeatallotherthantoannoythosegoodpeoplewhoareunflinchinginthepractice.Soyoushouldn’tmoanoutofweakness.You’reameditationmonk.Whenyouactlikethis,whocanbeartoseeit?Ifyouwereachildoranordinaryperson,therewouldn’tbeanythingwrongwithit,becausetheyhaven’treceivedanytraining.Theydon’thaveanyknowledgeorunderstandingofthevariouswaystocontendwiththepain,suchascontemplatingit.

‘Butyou,youalreadyknoweverythingofeverysort.Yetwhentroublecomes,suchasillness,youcan’tfindanymethodsortacticstocareforyourself.Youjustgoalltopieces.Thiswon’tdoatall.You’reashametoyourselfandyourfellowmeditators.’

VenerableĀcariyaMunwasverytalentedinteachingtheheart.Whenthoseofhisdiscipleswhowereintentonstudyingwithhimwouldlistentoanythinghe’dsay,itwouldgostraighttotheheart.Straighttotheheart.Thethingsweshouldputintopractice,wewouldputintopractice.Thethingsweshouldunderstandrightthen,dealingwithinternalmatters,wewouldunderstand—everytime,stepafterstep.

Whenwewereill,hewouldteachushowtocontemplate.‘Whenyouhaveafever,wheredidyougetitfrom?’He’dsaythissoastoserveapurpose,asfoodforthought

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formeditators.‘Fromwheredidyoudragoutthefeverandchills?Theyariseinthisbody,don’tthey?Whentheydisappear,wheredotheygo,ifnotbacktowheretheycamefrom?Eveniftheydon’tdisappear,theydietogetherwitheachofus:Therearenoexceptionsatallinthisbody.Investigateitsoastoknowit.

‘Allstress,allpainsareNobleTruths.Ifwedon’tinvestigatethem,whatarewegoingtoinvestigate?TheBuddhagainedAwakeningwiththeNobleTruths,hisdisciplesgainedAwakeningwiththeNobleTruths—soarewegoingtogainAwakeningwithweakness?WouldthatbeinkeepingwiththeDhammaoftheBuddha?Thenwe’vecometoresisttheDhamma!

‘Wheredoesthepainarise?Inwhichpart?Asksoastofindout.Whenithurtshereandachesthere,whoisitthathurts?Whoisitthataches?Probeonintofindwhatinstigatesit.Wheredoesitcomefrom?Wheredoesithurt?Whatcausesittohurt?Whatperceivesitaspain?Whenthebodydiesandtheycremateit,doesithurt?Whoisitthatdeceivesitselfintothinkingthatthishurtsorthataches?Investigatesoastofinditsinitialcauses.

‘Ifyou’reameditatorwhodoesn’tknowinitialcausesanddoesn’tknowtheireffects—thisheapofsuffering—thenhowareyougoingtocuresuffering?Whatisyourdiscernmentfor?Whydon’tyouthink?Whydon’tyoufinditandputittouse?

‘Yourmindfulnessanddiscernmentareforkeepingthingsinmindandinvestigatingthem—thingssuchasfeelingsofpainthatexistinyourbodyandmind.’

Hewouldkeepstressinghispoints,stepbystep.Ifthepersonlisteningwasintentonlistening—andespeciallyifhehadanyfightingspirit—he’dfinditeasytograspthepoint,anditwouldappealtohimimmediately.Immediately.

Whenwe’dleaveVenerableĀcariyaMuntoliveinanyspotsuitableforthepractice,histeachingswouldseemtoreverberatethroughtheheart.Youcouldremembereveryfacetofhisteachings,everyimportantpointthatshouldbeusedasatoolinthepractice.Forexample,ifyouwerestayinginachallengingplace,itwasifhewererightthereintheheart.Theheartwouldbereallyaudaciousandexultantinpracticing,knowingtheDhamma,seeingit,understandingit.Youwouldunderstandwithaudacity,andwithawarrior’sspirit—notbybeingdiscouraged,irresolute,orbeatingaretreat.That’snotthewaytomakethedefilementsfearyouanddisappearfromtheheart.That’snotatallthewaytocuredefilement,toknowtheaffairsofdefilementortobeabletoremovethem.

Thisisthereligion!Thereisnothingtocomparewithitinbeingsocorrect,soprecise,sogenuine,sotrue,soindisputable.Ifweallweretofollowtheprinciplesofthereligion,therewouldbenoneedforprisonsorjails.Whatneedwouldtheyserve?Nobodywouldbedoinganywrong!Peoplewouldseeinlinewithreasonandacknowledgetheirrightnessandwrongness,theirgoodandtheirevil,usingtheprinciplesofreasonastheirstandard.Wehumanbeingswouldthenbeabletolivewith

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oneanother.Thereasonweneedlaws,prisons,andjailsisbecausewedon’tadmitourwrongs.

Whenwe’rewrong,wedon’tadmitthatwe’rewrong.Eventhemomentafterweseeourselvesdosomethingwrong,wewon’tadmittoit.Evenwhenwe’reputinjailandareasked,westillsay,‘Theyaccusedmeofstealingthisandstealingthat’—eventhoughweourselvesactuallystoleit.Thisissimplyanunwillingnesstoadmittothingsinlinewithreason,inlinewiththetruth.Evenwithintheheart,withthingsthatconcernusexclusively,thesameholdstrue:Wedon’tadmittothem,whichiswhywereceivesomuchpainandsuffering.Ifweadmittotheprinciplesofthetruth,thethingsthatappearinlinewiththetruthcanberesolvedthroughthetruth.Forexample,evenwhenpainarisesinthebody,itwon’tdisruptthemindbecauseourknowledgeiswisetoit.

AstheprinciplesoftheDhammasay,painshavebeenappearinginourbodyandmindeversincewefirstbecameawareofthings.Thereisnoreasonforustogetexcited,frightened,orupsetbythemtothepointwheretheydiseasethemind.

Thisiswhymentaldevelopment,ormeditation,isanexcellentscienceforgainingknowledgeonallfronts:Thosewhopracticeconsistentlyarenotupsetwhenpainarisesinthebody.Theycanevenfocusonthespotwherethepainarisessoastoinvestigateandanalyzeitinlinewithitstruthuntilgainingskillfulandcourageoustacticsfordealingwithitadmirably.

Theimportantpointistoassociatewithsages,wisepeople,thosewhoaresharpandastute.Ifwearen’tyetabletodependonourselves,wehavetodependonourteacherstoinstructus.Ifwelistenoften,theirteachingsgraduallyseepintousandblendwithourtemperamentuntilourmindbecomesamindwithDhamma.Ourmindbecomesasage,awiseperson,andcaneventuallytakecareofitself,becoming‘attāhiattanonātho’—itsownmainstay.

Soineveryactivitywherewearen’tyetcapable,wefirsthavetodependonothers.Inlivingwiththosewhoaregood,weareboundtofindpeaceandhappiness.Ourtraitscometomeshwiththeirs—thisisimportant—untilourowntraitsbecomegoodandadmirableaswell.It’sthesameasifweweretoassociatewithbadpeople:Atfirstwearen’tbad,butasweassociatewiththemforalongtime,ourtraitsblendthemselveswiththeirsuntilwebecomebadwithoutbeingawareofit.Whenwearefullybad,thismakesusevenmoreblind.Wefeelthatwe’vebecomeevenbetter.Nooneelsecanpushusaround.Otherwiseour‘goodness’willjumpintoaction—the‘goodness’ofabadperson,anevilthatwisepeopleeverywherefear.

Badpeopleandgoodpeople.Evilandgood.Thesethingsgetturnedaroundinthisway.Badpeoplethuscan’tseethetruththattheyarebad,andsoflatterthemselvesintothinking,‘I’mgood.I’msmart.I’mclever.I’moneofthemostrenownedoperatorsaround.’That’showtheytwistthings!

Forthisreason,associatingwithmeditationmasters,withsages,isimportantfor

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anyonewhoisstrivingtobecomeagoodperson,whoishopingtoprosperandbehappy,becausesageswillteachusoften.Theirmannersanddeportmentthatweseedayafterdaywillgraduallyseepintoandnurtureourminds.Wecanholdtothemcontinuallyasgoodexamples,foreverythingtheydoineverywayisallDhamma.

Especiallyifthey’repeopledevoidofdefilement,thenthereisnothingtocomparewiththem.LikeVenerableĀcariyaMun:I’mcertainthathewasdevoidofdefilement.AfterhearingtheDhammafromhim,Ihadnodoubts.Hehimselfneversaidthathewasdevoidofdefilement,youknow.Heneversaidthathewasanarahantoranything,buthewouldsayitinhisabilitytoexplainthetrueDhammaoneverylevelinawaythatwouldgostraighttotheheartanderasealldoubtforallthosewhocametostudywithhim.ThisiswhyIcandaretosayunabashedlythatVenerableĀcariyaMunBhūridattaTheraisoneoftheimportantarahantsofourdayandage—anageinwhicharahantsareexceedinglyrare,becauseit’sanagesadlylackinginpeoplepracticingtheDhammaforthesakeofarahantship.Instead,wepracticetoeliminatearahantshipbyamassingallkindsofmiscellaneousdefilements.Thisholdsforallofus,sonooneisinapositiontocriticizeanyoneelse.

Let’sreturntothesubjectoffeelings:Toinvestigatefeelingsofpainisveryimportant.ThisissomethingIlearnedfromVenerableĀcariyaMun.Hetookthisveryseriouslywheneveranyofthemeditatorsinhismonasterybecameill.Sometimeshewouldgohimselfandask,‘Howareyoucontemplatingyourillness?’Thenhe’dreallyemphasizetheDhamma.‘Goprobingrightthere.Whereverthere’spain,investigatesoastoseethetruthofthepain.’He’dteachhowtoinvestigate:‘Don’tretreat.Toretreatistoenhancethepain.

‘Tobeawarrior,youhavefightusingdiscernment.Thisiswhatwillbringvictory:theabilitytokeepupwiththefeelingofpainthatyouholdtobeanimportantenemy.Actually,thatfeelingisn’tanyone’senemy.Itdoesn’thaveanysenseofconsciousnessatall.It’ssimplyatruth—that’sall.Soinvestigateonin.Youdon’thavetoanticipateitorconcernyourselfwithwhetherit’sabigpainorasmallpain.Allthat’saskedisthatyouknowitstruthwithyourowndiscernment,sothattheheartwon’tdeceiveyou.’That’swhathewouldsay.

Actually,ourheartisdeceitincarnate,becausethatwhichdeceivesiswithintheheartandfoolstheheartintomakingassumptionsandinterpretations.Stupidityhasaneasytimebelievinglies.Cleverpeoplehaveaneasytimedeceivingstupidpeople.Deceithasaneasytimefoolingstupidity.Theclevernessofthedefilementsgetsalongwellwithourownstupidity.ThisiswhytheDhammateachesustoferretthingsouttoinvestigatedowntotheirtruthandthentobelieveinlinewiththattruth.Thisisourmeansofgainingvictorystepbystep.Ferretoutthepainsthatarealwayswithyousoastoseethem.Don’trunawayfromthem.Whetherthey’rebigorsmall,investigaterightthere.Investigaterightthere.Ifyou’regoingtoconcentrate,concentraterightthere.Whenyouareinvestigatingitscauses,nomatterhowgreatthepain,keep

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probingin.Thethingwecallpain:Whatdoesitdependonasitsfoundation?Itdependsonthe

bodyasitsfoundation.Itdependsonourattentionasitsmeansofflaringup—inotherwords,theattentionthatlabelsitinvariousways:Thisiswhatmakespainflareup.Wehavetocurethiskindofattentionbyinvestigatingtoknowboththepain—whatit’slike—andtheplacewherepainarises,inwhateverpartofthebody.Trytoknowclearlywhetherornotthatspotisreallypain.

Forexample,ifthere’spaininthebone,inanypartoftheskinorflesh,theskinandthefleshareskinandflesh.Thepainisapain.Eventhoughtheydwelltogether,theyareseparatethings,notoneandthesame.Themind—theknowerthatisawareofthesethings—isamind,butit’sadeludedmind,soitassumesthatthisispain,that’spain,andconflatesthesethingsintobeingits‘self,’saying,‘Ihurthere.Ihurtthere.Idon’twantmyselftobepained.Iwantthepaintovanish.’Thisdesireisadefilementthatencouragespainandsufferingtoarise.Theheartispained.Thefeelingofpaininthebodyispain.Thepainintheheartflaresupwiththatpain,becauseitwantsittofollowtheheart’sdesires.Thesethingskeepfeedingeachother.Thisisourownstupidity,loadingusdownwithsuffering.

Tobeintelligent,wehavetoinvestigate,towatchthefeelingofpainintheheart.Whatdoesitcomefrom?Whatdoesitdependon?Itdependsonthebody.Whichpartofthebody?Fromwhatspotinthebodydoesthepainarise?Lookatthebodyandthefeeling:Aretheyoneandthesamething?Whatkindofshapeandfeaturesdotheyhave?Thefeelingdoesn’thaveanyshapeorfeaturesorapostureofanykind.Itsimplyappearsasafeelingofpain,that’sall.

Asforthebody,ithasashape,acolor,andcomplexion—anditstaysasitwasbeforethepainarose.Whenthepainarises,itstaysjustasitwas.Actually,thepainissomethingseparatefromthis.Itsimplydependsonamalfunctionofthebodytoarise.Themindiswhattakesnoticeofit.Ifthemindhasanydiscernment,itshouldnoticeitinlinewithitstruth.Themindthenwon’tbeaffectedbyit.Butifthemindisdeluded,itlatchesontothepain—inotherwords,itpullsthatpainintobeits‘self’—andthenwantsthatpain,whichitsaysisitsself,todisappear.

Thisiswhywecan’tanalyzeit.Oncethepainisourself,howcanweseparateitout?Ifit’ssimplyapain,aseparatereality,thenthebodyisaseparatereality.Theyaren’toneandthesame.Eachoneexistsseparately.Eachisaseparaterealityinlinewithitsnature.Onlywhenourawarenessislikethiscanweanalyzethings.

Butaslongasweseethepainasourself,thenwecananalyzeitalldaylongandnotgetanywhere,becauseonceweholdthat,‘Thisismyself,’howcanweanalyzeit?Wehaven’tseparatedthesethingswithdiscernment,sowehavetokeepholdingontothemasourself.Whenthekhandhasandthemindblendintoone,wecan’tanalyzethem.Butwhenwetrytousemindfulnessanddiscernmenttoinvestigateintoseethetruthof

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thesethings—thateachexistsseparately,eachhasitsseparatereality,whichholdstrueforusandforeveryoneelse—andthisrealizationgoesdeepintotheheart,thenthepaingraduallyfadesaway,fadesaway.Atthesametime,weknowwhatmakestheconnectionfromthepainintotheheart,becausetheconnectioncomesfromtheheart.Whenweinvestigatethepain,itcomesretractingintotheheart.Alltheaffairsofpaincomefromtheheartthatlabelsorthatexperiencesmentalpainbecauseofaninsidiousconnectionbywayofattachment(upādāna)thatwedon’tyetknow.

Whenweinvestigatesoastoseeclearly,wefollowthefeelingofpaininward.Wecomeinknowing,knowing.Thepainkeepsretractingandretracting,intotheheart.Onceweknowthattheheartiswhatcreatedtheattachment,makingitselfconstruethepaintobeitself,creatingagreatdealofsuffering–onceweknowthis,thepaindisappears.

Or—alternatively—onceweknowthis,thepainstaysreal,buttheheartdoesn’tlatchontoit.Eventhoughthepainmaynotdisappear,themindisthemind.Itdoesn’tmakeanyconnectionthroughattachment.Eachisitsownseparatereality.Thisiscalledthemindbeingitsownself—cool,calm,andcollected—inthemidstofthepainofthekhandhas.Thisistoknowthatthemindisarealityjustaseachkhandhaisaseparatereality.

Thisisthepathforthosewhoarepracticingsoastobecomewisetothefivekhandhas,withfeelingsofpainastheirprimaryfocus.

Butforthosewhounderstandalltheway,tothepointofreaching‘theunshakablemind,theunshakableDhamma’(akuppa-citta,akuppa-dhamma)thatcan’tbeprovokedintobeinganythingelse,thereisnoproblematall.Whetherpainislittleorgreat,theyhaveabsolutelynoproblembecausetheirmindsarealwaystrue.Thereisneveratimewhentheirminds,whicharealreadypure,canbecomedefiled,canbecome‘worlded.’There’snowayitcouldhappen.Forthisreason,whateverconditionsthekhandhasmaydisplay,suchpeopleknowtheminlinewiththeprinciplesofnature.Thekhandhasthemselvesappearinlinewiththeprinciplesofnatureanddisappearinlinewithnature.Theyremainnaturallyandthendisappearnaturally.Themindknowsinlinewithitsownnature,withouthavingtobeforcedorcoercedinanyway.Themindsofthosewhoknowtotallyall-aroundarelikethis.

Asforthoseofuswhoareinvestigatingthekhandhastoknowthemandwithdrawfromthemstepbystep,eventhoughourmindsarenotyetlikethatwhilewearepracticing,eventhoughourhopesaren’tyetfulfilled,stillourinvestigationofpainisforthepurposeofseparatingthemindfromthepainsothatit’snotentangledinpain,sothatwheneverpainarisesingreaterorlessermeasure,theminddoesn’tclingtothepainasbeingitself.Wedothissoasnottogatherupthepainasbeingourself—whichwouldbethesameastakingfiretoburnourself.Whenwecandothis,wecanbeatourease.

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Sopainisanexcellentwhetstonefordiscernment.Howevermuchpainarises,setyourmindfulnessanddiscernmentfocusedrightthere.Turntolookatthemind,andthenexpandyourawarenesstoencompassthefeelingandthebody,eachofwhichisalreadyaseparatepart.Thebodyisonepart,thefeelingisanother,andthemindanother.Keepgoingbackandforthamongthem,investigatingwithdiscernmentuntilyouunderstand—anditreallygoestotheheart—that,‘Eachkhandhaissimply…andthat’sall.’Noneofthemappearstobeanysuchthingas‘you’or‘yours.’Theyaresimplydifferentrealitiesthatappear,andthat’sall.Whenyouunderstandclearlylikethis,theheartbecomesitsownfreeandindependentselfatthatmomentanditknowsthatthemindandthekhandhasareseparaterealities,neitheraffectingtheother.

Evenatthemomentwhenyouareabouttodie,theheartwillbeuponeventsintheimmediatepresent.Itwon’tbeshakenbypainanddeathbecauseitissurethatthemindisthemind:astrongholdofawareness.Eachkhandhaissimplyacondition.Themindthusdoesn’tfeardeathbecauseitissureofitselfthatitwon’tgetdestroyedanywhere.

Eventhoughitmaynothaveyetreachedthelevelwhereit’sabsolutelydevoidofdefilement,themindhasstillprepareditselfusingdiscernmentwiththekhandhassothatit’ssupreme.Inotherwords,itliveswiththeNobleTruths.Itliveswithitswhetstonefordiscernment.Discernmentwillspreaditspowerfarandwide.Theheartwillgrowmoreandmoreradiant,moreandmorecourageous,becausediscernmentiswhatcleansesit.Evenifdeathcomesatthatmoment,there’snoproblem.

Foronething,ifyouusemindfulnessanddiscernmenttoinvestigatepainwithoutretreating,tothepointwhereyouunderstandit,thenevenwhenyoureallyareabouttodie,you’llknowthatthepainwilldisappearfirst.Themindwon’tdisappear.Itwillrevertintoitself,knowingexclusivelywithinitself,andthenpassonatthatmoment.Thephrase,‘Mindfulnesslapses,’doesn’texistforapersonwhohaspracticedtheDhammatothislevel.Wecanthusbesurethatapersonwithmindfulness,eventhoughheorshemaynotbedevoidofdefilement,willstillbeclearlyawareatthemomentwhenpainarisesinfullforcetothepointwherethekhandhascannolongerendureandwillbreakapart—willdie.Themindwillwithdrawitselffromallthatandreverttoits‘mindness’—tobeingitsownindependentself—andthenpasson.Thisisaveryhigh,veryrefinedlevelofDhamma!

Forthisreason,meditatorswhoareresoluteandunflinchingforthesakeofknowingeveryleveloftheDhammatendtobeearnestininvestigatingpain.Whenthetimecomesforthemtoknow,theknowledgegoesstraighttotheheart.TheyregardtheirpainasaNobleTruthinlinewiththeBuddha’steachingthatalllivingbeingsarefellowsinpain,birth,aging,illness,anddeath.

Sowheninvestigatingthekhandhassoastoknowtheminlinewiththeirtruth,youshouldn’ttrytothwartorresistthetruth.Forexample,ifthebodycan’tendure,letitgo.Youshouldn’tcherishit.Asforthepain,itwillgoonitsown.Thisiscalledsugato—faringwell.

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Thisisthewayofinvestigatingthemindandtrainingtheheartthatgivesclearresultstothosewhomeditate.TheyhavemeditatedinthewayI’vedescribedsothatwhenthetimeofdeathisreallyuponthem,theydon’thopetodependonanyoneatall—parents,brothers,sisters,relatives,friends,anyone.Theyhavetowithdrawthemindfromallthingsthatentangleandinvolveitsoastoenterthatcrucialspotwheretheyareengagedinhand-to-handcombat.

Atatimesuchasthis,atthemomentwhenyouareabouttodie,takepainasthefocalpointforinvestigation.Don’tbewillingtoretreat—comewhatmay!Allthat’saskedisthatyouknowandunderstandthispoint.Don’tgothinkingthatifyoudiewhilebeingembroiledininvestigatingpainlikethis—whilethemindisinthemidstofthiscommotion—you’llgotoabadbourn.Whyshouldyougotoabadbourn?You’reembroiled,butwithanobletask.You’reembroiledwithknowledge,orforthesakeofknowledge,andnotbecauseofdelusion.Themindisfocusedoninvestigatingandprobingpain.Whenthetimecomesforitreallytogo,thisknowingmind—themindwithmindfulnessknows—willwithdrawinstantlyintoitself.Itwillletgoimmediatelyoftheworkathandandwithdrawintoitself,tobeitself—themindandnothingbut—andthenpassonlikea‘sugato’withthefullcapabilityofameditator,eventhoughwemaynotyetbedevoidofdefilement.

Thisiscalledhavingfullstrengthtoourfullcapacity,inlinewithourlevelofmindandDhamma.Investigationandmentaldevelopmentarethusimportantmatters,mattersonwhichourlifeanddeathdepend.Weneedn’thopetodependonanyoneelseatall—ofthiswearecertainwithinourselves.Theheartknowswithinitselfhowstrongmindfulnessanddiscernmentare,andneedn’tgoaskinganyoneelse.

Iftheheartisabletoinvestigatetothepointwhereitcanpassonatthatmoment,alldoubtsvanish.Therearenoproblemsatall.Ifyouthinkthatbecauseyou’reawomanorbecauseyou’realayperson,youcan’trealizenibbāna,that’syourownmisconception,whichisonekindofdefilementdeceivingyou.

TheDhammaisatruthandeveryone’scommonproperty.Whetherwearemenorwomen,layorordained,wecanallhavemindfulnessanddiscernment.Wecanallcureourdefilements.Whenwearewilling,anymanorwoman,anymonkorlaypersoncanuseanyofthemethodstocuredefilementandgainrelease.Weneedn’tcreateproblemstoplagueourheartsandwasteourtime.‘SincewhendoIhavethepotentialtodothat?’Don’tthinkthat!You’redevelopingthemeritandpotentialrightnow!Howevermuchorlittle,youcanseeitrighthereinthemind.

Weshouldexamineourselves.Whereverwearestupid,weshoulddevelopintelligence:mindfulnessanddiscernment.OnlythenwillwebedoingwhatisgenuinelyrightintermsoftheprinciplesoftheLordBuddha’sDhamma.

Ifwecriticizeourselves,thinking,‘Thatpersonisonthislevelorthatlevelwhilewedon’thaveanylevelatall;whereverwego,thispersongetsaheadofus,thatperson

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getsaheadofus,’actuallynobodyisgettingaheadofusexceptforthedefilementsthatgetaheadofusanddeceiveusintofeelinginferioranddepressed,intothinkingthatwehaveonlyalittlepotential.That’ssimplyamisconceptionaimedatmakingusdiscouragedandself-pitying,becausedefilementislookingforawaytokilluswithoutourrealizingit.

Weshouldn’tthinkinthoseways.Wearefullofpotential—allofus.Andwhyshouldn’twebe?We’remeditators.We’realldevotedtomakingmerit.Potentialisn’tsomethingwecansetoutonthemarkettocompetewithoneanother.Everypersonhaspotentialwithinhimorherself.We’retaughtnottobelittleoneanother’spotential.Evenwithanimals,we’retaughtnottobelittlethem—thinkofthat!—becausepotentialliesintheheartofeverypersonandeveryanimal.

Sowhencuringdefilement,youneedn’twastetimethinkingthosethings.They’llsimplyruinyourmoraleandyourresolve.Tothink,‘I’maworthlesswoman…aworthlessman…aworthlessmonk…aworthlesslayperson.Idon’thaveanypathsorfruitionsatall.Otherpeoplehavethem,butIdon’t.I’mashamedtoshowthemmyface’—thesearewrongthoughtsthatwillspoilyourresolveindevelopingthevariousformsofgoodness.

Therightwaytothinkisthis:‘RightnowI’mmakinganeffort,withmindfulnessanddiscernment,tocuredefilementandtodevelopwhatisgoodandmeritoriousstepbystep,whichisthedirectwaytodevelopmyperfections(pāramī).Ihavethepotential.IwasborninthemidstoftheBuddha’steachingsandhavedevelopedthepotentialandtheperfectionstomyfullcapacityallalonguptothepresent.’

Womencanhavemindfulnessanddiscernmentjustlikemen,becausewomenandmenbothhavedefilements,anddefilementsarecuredwithmindfulnessanddiscernment—backedbypersistenteffort—bothbymenandbywomen.Andwheredotheyhavedefilements?Theybothhavedefilementsintheheart.Whenmindfulnessanddiscernmentarecomplete,womenandmencanbothpassoverandbeyond—withnoquestionoftheirhavingtobeordained.

ThisisthetruthoftheNobleTruths,whicharenotparticularaboutstatus,nationality,oranyofthehumanraces,andwhicharenotparticularaboutthemaleorthefemalesex.Allthat’saskedisthatwestrive,becausetheDhammaiscommontousall.Womenandmen,layandordained,wecanalllistentoit,understandit,practiceit,andcuredefilement.

Thedefilementsdon’tfavormenorwomen.Weallhavedefilements.Evenmonkshavedefilements:Whatdoyousaytothat?Monksthushavetocuretheirowndefilements.Iftheydon’t,theylieburiedindefilementjustlikepeopleingeneralwhoaren’tinterestedintheDhamma—orevenworsethanpeopleingeneral.

TheDhammathusdoesn’tstipulatethatit’sonlyforthosewhoareordained.Whatisstipulatedisthatwecuredefilementwithpersistenteffort.Thisissomethingvery

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important.Wehavetobeveryinterestedinthispoint.Asforreleasefromsufferingandstress,wheredowegainrelease?Wegainitright

here,rightwherethereissuffering.Ifwecancuredefilement,wegainreleasefromsuffering.Ifwecan’t,thennomatterwhatoursexorstatus,weallhavetosuffer.

Here.Thisiswherethereligionlies,hereintheheart.Itdoesn’tlieanywhereelse.Ifwewanttobeincapableofit,wecanbeincapable—righthereinourheart.Whetherlayorordained,wecanbeincapable—ifwemakeourselvesincapable.Orwecanmakethereligionflourishinourheart—thatwecanalsodo.Whenthereligionflourishes,wheredoesitflourish?Intheheart,andnowhereelse.Theimportantpointistheheart.Theimportantpointisourpractice:theactions,themannerswedisplay.Whentheheartdevelops,thevariousaspectsofourbehaviordevelopbeautifully.Admirably.Inparticular,theheartflourisheswithinitself.Ithasmindfulnessanddiscernmentlookingafteritconstantly.Thisiscalledaflourishingheart.Thedefilementscanhardlyevercometodamageit:That’swhenthereligionflourishes.

Weshouldmakeanefforttoexamineandstraightenthingsoutstepbystep.Thedefilements,youknow,arenowiderorgreaterthanthelimitsofourabilitytocureandremovethem.They’reonlyhereintheheart,soinvestigaterighthere.Whetherwe’remenorwomen,layorordained,weallhavedefilementsinourhearts.Nomatterhowthicktheymaybe,ifweconsiderthemwecanknowthem.They’relikedarkness:Eventhoughdarknessmayhaveexistedforeons,allwehavetodoisturnonalight,andthedarknessdisappearscompletely.Thedarknessdoesn’thaveanywaytobrag,saying,‘I’vebeendarkforeons,sothere’snowaythatthispunylightcanchasemydarknessaway.’Whenthecausesareready,thedarknesshastodisappearcompletely,andbrightnessappearsinitsplace.Eventhoughthedarknessmayhaveexistedforeons,itallvanishesinthatinstant.

Eventhoughthedefilementsmaybethickandmayhavebeenlordingitoverourheartforalongtime,weshouldinvestigatethemthoroughlywithmindfulnessanddiscernment.Whenmindfulnessanddiscernmentarecapable,theyimmediatelybecomeall-around.Thedefilements,eventhoughtheymayhavebeenintheheartforeons,willimmediatelydisintegrate,inthesamewaythatthedarknessthathadexistedvanishesassoonasalightislit.Brightnessarisesinstead,throughthepowerofmindfulnessanddiscernment.Withintheheartitisdazzlinglybrightatthatmomentwith‘dhammopadīpo’—thelightoftheDhamma.

Thisisallthereis.Thisistheimportantpointwehavetoinvestigate.Besuretoseeit.Thereligionismarvelous—whereisitmarvelous?Thereligionflourishes—wheredoesitflourish?TheBuddhasaystogainreleasefromstress—whereisitgained?Itexistsonlyhereintheheart.Toanalyzeit,therearethefourNobleTruths:stress,itsorigin,itscessation,andthepath.

1.Stress(dukkha):Weknowit’sstressbecausewearen’tdead.

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2.Theoriginofstress(samudaya):Thisiswhatfostersorproducesstress.Whatformsdoesittake?We’retaught,‘Craving…imbuedwithpassionanddelight,relishingnowhereandnowthere,i.e.,cravingforsensuality,cravingforbecoming,cravingfornot-becoming.’Thisweknow.Whateverthemindmayloveorcrave,weshouldtrytostraightenitout.Itlovesandcravesthefivekhandhas,andespeciallythefivekhandhasthatitsaysare‘me.’Sotrytobecomewisetothesethings,stepbystep.

Andthenthere’smoreloveandcraving:loveandcravingforthemind,attachmenttothemind,cherishingthemind.Sostraightenoutthemind.Whereveritfeelslove,that’swheredefilementis.Keepgoingin,straighteningthingsout,untilyou’vereachedthetruth.Thentheheartwillhavenoloveorhate,becausetheyareallgone.Thedefilementsareallgone.Themindhasnolove,nohate,noanger.It’sapureprincipleofnaturewithinitself.Thisisthenaturewetrulywant.

3.InvestigatingforthesakeofDhamma:Thisisthepath(magga),withmindfulnessanddiscernmentitsimportantfactors.

4.Thecessationofstress(nirodha):Stressstops,stepbystep,untilthepathisfullycapableandnirodhastopsallstressintheheartwithoutleavingatrace.Whennirodhahasfinishedstoppingstress,thatwhichknowsthatstresshasstoppedanddefilementhasstopped…thatwhichknowsis‘thepureone.’ThispureoneliesbeyondtheNobleTruthsasamarvelous,extraordinaryDhamma.

TheNobleTruthsareactivities,conditions,conventions.Evennirodhaisaconvention.It’stheactivityofstoppingstress.It’saconventionalreality.Whenstressiscompletelystopped,nothingremains.Allthatremainsisanentirelypureawareness.ThisisnotaNobleTruth.It’sthepurityofthemind.Ifyouwant,youcancallitnibbāna.There’snothingagainstcallingitwhateveryouwant.Whenwereachthislevel,therearenoconflicts—noconflicts,nodisagreementswithanyoneatall.Wedon’tconflictwithourselves;wedon’tconflictwithanything.Ourknowledgeiswisetoeverything,sowecansaywhatwelike.Therearenoproblemsatall.AllIaskisthatyouknowthismarvelous,extraordinaryDhamma.Itsexcellenceexistsofitsownaccord,withoutourhavingtoconfertitles.

This,then,isthegenuinereligion.Proberighthere.Probeonin.Wheninthepracticeofthereligionwecometoknow,we’llknowrighthere.Ifthereligionistoflourish,itwillflourishrighthere.TheBuddha,inteachingthebeingsoftheworldtogainreleasefromsuffering,taughtrighthere—andreleaseisgainedrighthere,nowhereelse.WequalifyasbeingsoftheworldandliewithinthenetoftheBuddha’steachings.We’reintheBuddha’sfollowing.Eachofushastherighttopracticeandremovedefilementsoastogobeyondsufferingandstress.AllofusinthefourgroupsoftheBuddha’sfollowing(parisā)havetherighttorealizeourselvesandreachnibbāna.

So.Iaskthatyoucontemplate.Investigate.Bebraveinfightingthethingsthatshouldbefoughtwithintheheart.Developcourage.Developmindfulnessand

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discernmentuntiltheyaresufficient.Searchforvarioustacticsforprobing:Theseweshoulddevelopwithinourselves.Toprobeonourownistherightway.It’sourownwealth.Teacherslendusbitsandpieces,whicharemerelyfragmentstoserveashintsorasleadsforustocontemplatesothatthey’llgrowandbranchoutintoourownwealth.

AnyDhammathat’sawealthcomingfromourowntactics:That’strulyourownwealth.We’llneverexhaustit.Ifwecanthinkandprobecunninglyinremovingdefilementsuntiltheyfallawaycompletely,usingthetacticswedeveloponourownfromtheideasourteacherslendusasstartingcapital,that’sourownDhamma.Howevermuchmayarise,it’sallourownDhamma.WhatwederivefromthetextsistheBuddha’s—andweborrowitfromhim.Whatwegetfromourteachers,weborrowfromthem—exceptwhenwearelisteningtothemteachandweunderstandtheDhammaandcuredefilementatthatmoment:That’sourwealthwhilewearelistening.Afterthat,wetaketheirtacticstocontemplateuntiltheybranchoutthroughourowningenuity.Thisisourownwealth,intermsbothofthecauses—ourcontemplation—andoftheoutcome,thesatisfactoryresultswegainstepbystepallthewaytoreleasefromsufferingandstress—andthat’sentirelyours.Itstayswithus,andnoonecancometodivideupanyofourshareatall.

Thisiswheretheexcellencebecomesexcellent.Itdoesn’tbecomeexcellentanywhereelse.Sotrytofindtheexcellence,thepeerlessnessthatlieswithinyou,bystrivingandbeingenergetic.Otherthanthisawareness,there’snoexcellenceatall.

Butatpresenttheheartisconcealedbythingsthatarefilthyandworthless,andsoittoohasbecomesomethingthatlacksitsproperworth.Rightnowwearewashingit,peelingawaythevariouskindsofdefilement,stepbystep.Whenwehaveusedourfullstrengthtopeelthemallawayuntiltherearen’tanyleftintheheart,thentheheartisfullypure.Excellenceappearshereinthisheart—andsotheexcellenceisexcellentrighthere.Wedon’thavetosearchanywhereforanythingmore,forwehavefullyreachedthe‘landofenough.’

Sothen.I’llasktostophere.

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InvestigatingPain

Wehumanbeingsareliketrees:Ifwewateratree,fertilizeit,andkeeplookingafterit,itwillbefresherandgrowfasterthanitnormallywouldifweletitfendforitselfwithoutourhelp.Themind,whenwekeeplookingafterit,willbecomemoreandmoreradiantandpeaceful,stepbystep.Ifitisn’ttrained,it’slikeatreethatisn’tlookedafter.Wheneveritlackstraining,itbeginstoacttarnishedanddefiledbecausethethingsthattarnishanddefileitarealreadythereinsideit.

Whenwelookafterthemindcontinuallywithmeditation,itwillgraduallybecomemoreandmorecalm.Whenit’scalm,itwillbegintodevelopradiancealongwithitscalm.Andonceit’scalm,thenwhenwecontemplateanything,wecanpenetrateintotheworkingsofcauseandeffectsoastounderstandinlinewiththetruthsthatappearbothwithinusandwithout.Butifthemindiscloudedandconfused,itsthoughtsareallworthless.Rightbecomeswrong,andwrongbecomesprogressivelyevenmorewrong.

Thuswearetaughttotrainthemindsothatitwillbequiet,calm,andradiant,abletoseeitsshadows,justaswhenwaterislimpidandclear:Welookdownintothewaterandcanseeclearlywhateverplantsoranimalsthereare.Butifthewaterismuddy,wecan’tseeanythingwhenwelookdownintoit.Nomatterwhat’sthereinthewater—plants,animals,orwhatever—wecan’tseethematall.

Thesameholdstruewiththemind.Ifit’sclouded,thenwecan’tseetheharmofwhatever—bigorsmall—ishiddenwithinit,eventhoughthatharmhasbeenbadforthemindallalong.Thisisbecausethemindisn’tradiant.Forthisreason,amindcloudedwithmuddypreoccupationscan’tinvestigatetothepointofseeinganything,whichiswhywehavetotrainthemindtomakeitradiant,andthenitwillseeitsshadows.

Theseshadowslieburiedinthemind.Inotherwords,they’rethevariousconditionsthatcomeoutofthemind.They’recalledshadows—andwe’reforeverdeludedintobeingattachedtotheseshadowsthatcomefromthethoughtsconstantlyformingandcomingoutofthemindatalltimes.Theycatchusoffguard,sothatwethink‘this’isus,‘that’isus,anythingatallisus,eventhoughtheyaresimplyshadowsandnottherealthing.Ourbeliefordelusion,though,turnsthemintothe‘realthing.’Asaresult,weenduptroubledandanxious.

Atpresent,thegreatrespectedmeditationmastersonwhomwedependintheareaofthepracticeandintheareaofthemindarefallingawayonebyone.Thosewhoareleftcanbarelytakecareofthemselves.Physically,theyarewearingoutstepbystep—likeVenerableĀcariyaKhao.Toseehimisreallyheart-rending.Whenthebodyreachesitsfinalextremity,it’sasifithadneverbeenstrongorinradianthealth.Toliedownis

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painful,tositispainful—whatevertheposition,it’spainful.Whenthetimecomesforpaintocomethrongingin,thekhandhasarenothingbutpain.Butforpeoplelikethis,it’ssimplyamatterofthebodyandthekhandhas.Intheareaofthemind,theyhavenomoreproblemsaboutthebehaviorofthebodyorthekhandhasatall.

Butasforus,well,we’realwaystherewelcomingsuchproblems.Nomatterwhetherit’sthebodyorthethoughtsofthemindthatareactingadversely,themindbeginstoactadverselyaswell.Forexample,ifthebodyismalfunctioning,themindbeginstomalfunctiontoo,eventhoughthereisnothingreallywrongwithit.Thisisduetothemind’sownfear,causedbythefactthatmindfulnessanddiscernmentaren’tupontheeventssurroundingthemind.

Thisiswhywe’retaughttotrainourmindfulnessanddiscernmenttobecapableandbold,alerttoeventsarisingwithinthemindandaroundit—namely,inthevariousaspectsofthekhandhaswhentheybehaveinadverseways.Wehavetobealerttothesethings.Allthat’sneededisforthemindnottobealert,orforittobedeludedbythesethings,anditwillcreatestressandpainforitselfwithoutceasing.Painwillhavetocomepouringintooverwhelmit.Eventhoughthebodymaybepainedsimplyinaccordancewithitsownaffairs,inaccordancewiththeprinciplesofnature,themindwillstillgrabholdofittocausepainforitself,toburnitself,ifithasn’tinvestigatedtoseethroughthesethings.

Ifthemindhasmindfulnessconstantlygoverningandguardingit,thenwhateverdamageariseswillbeminor,becauseitarisesinasinglespot—withinthemind—andmindfulnessisthereatthesamespot,alerttothefactthatthisisarising,thatisarising,goodorevilisarisingwithin.Discernmentiswhatunravels,contemplates,investigates,andremediesthedifferentpreoccupationsarisinginthemind.Thingsthenbegintocalmdown.Butifmindfulnessislacking,thingsbegintogetdrawnout.Eventhoughthought-formationsmayariseandvanish,oneafteranother,countlesstimes,saññā—labelsandinterpretations—don’tvanish.Theyconnectthingsintolongstretches.Stressandpainwillthenhavetoconnectintolongstretchesandgatherintotheheart.

Theheartiswhatthenreapsallthissufferingbyitselfbecauseoftheacts(kamma)thatsaññāandsaṅkhārafashion.Theheartistheprimaryvesselforreceivingbothpleasureandpain—andforthemostpartitreceivespain.Ifitlacksmindfulnessanddiscernment,itreceivesonlyfakesandscraps.Rubbish.Thingstoxicanddangerous.Butifit’smindfulanddiscerning,itcanpickandchoose.Whateverisn’tgood,itpicksoutandthrowsaway,leavingonlythethingsofsubstanceandworthwithintheheart.Theheartiscooled,butnotwithwater.Itfeelspleasure,butnotbecauseofexternalthings.It’scoolfromtheDhamma.ItfeelspleasureintheDhamma—andthereasonisbecausemindfulnessanddiscernmentarelookingafterit.

Toattendtootherthingsisnotasdifficultasattendingtotheheart.Alltheburdensoftheworldconvergeattheheart,andsotoremovethethingsthathavelongbeenburiedwithinusisverydifficultwork.Wemayevenbecomediscouragedbecausewe

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seealmostnoresultswhenwefirstbegin.Thisisbecausethemindisstilldriftingwhilewework.Itdoesn’treallyfocusontakingitsworkseriously,andsoresultsdon’tappearastheyshould.Thismakesusdiscouraged,weak,anddejected.Wegiveup,thinking,‘It’dbebettertostop,becausewe’renotgettinganywhere’—eventhoughoncewehavestoppedit’snotanybetter,exceptthatthemindhasabetterchanceoffillingitselfwithevilafterwe’vestoppedstrivingtowardthegood.

Theassumptionthatsays‘better’istheworkofthedefilements,whicharealldeceivers,trickingusintobeingdiscouragedandweak.Actually,evenwhilewearestriving,thingsaren’tyetgettinggood,eventhoughwearepracticallydyingtomakethemgood.Ourheartisreadytoburstbecauseoftheeffort—sohowcanthingsbecomegoodoncewestop?If,aswethink,thingsweretogetgoodoncewestop,thennooneshouldhavetodoworkofanysortanymore.Oncewestop,everythingofeverysortwouldbecomegoodonitsown!Bothwithinandwithout,thingswouldhavetobegood.Wewon’thavetodomuchwork.It’sbettertostop.

TheDhammaisn’tlikethedefilements.Thedefilementssay,‘It’sbettertostop.’It’sbetter,allright—betterforthesakeofdefilement,notforthesakeoftheDhamma.TheDhammaissomethingwithwhichwehavetokeepperseveringuntilit’sgood,andthenbetter,andthenevenbetter,continually,becausewedon’tstop.Thisworkisourwork,whichwedoforthesakeofDhamma.It’snotlazywork,whichistheworkofthedefilements.Theresultsoftheworkwillthenappearstepbystepbecausewedoitwithoutceasing.

Thisishowitiswiththeworkofmeditation.Whenit’seasy,wedoit;whenit’shard,wedoit—becauseit’sworkthatoughttobedone.Ifwedon’tdoit,whowilldoitforus?Whenthefiresofpainandsufferingareconsumingtheheartbecauseofthethoughtsweformandaccumulate,whydon’twecomplainthatit’shard?Whenweaccumulatedefilementtocausestressandanxietytotheheart,whydon’twefeelthatit’sdifficult?Whydon’twecomplainaboutthestress?Becausewe’recontenttodoit.We’renotbotheredwithwhetherit’seasyorhard.Itsimplyflows—likewaterflowingdownhill.Whetherit’shardornot,itsimplyflowsonitsown,sothatwedon’tknowwhetherit’shardornot.Butwhenweforceourselvestodogood,it’slikerollingaloguphill.It’shardbecauseitgoesagainstthegrain.

Inrelinquishingthesufferings,bigandsmall,towhichthemindsubmitsinthecourseofthecycleofrebirth,someoftheworkjustnaturallyhastobedifficult.Everyone—eventhosewhohaveattainedthepaths,thefruitions,andnibbānaeasily—hasfoundithardatfirst.Whenwereachthestagewhereitshouldbeeasy,it’llhavetobeeasy.Whenwereachthestagewecallhard,it’llhavetobehard,butitwon’talwaysbehardlikethis.Whenthetimecomesforittobelightoreasy,it’seasy.Andespeciallywhenwe’vecometoseeresultsappearingstepbystep,thedifficultydisappearsonitsown,becausewe’recompletelyreadyforit,withnoconcernforpleasureorpain.Wesimplywanttoknow,tosee,tounderstandthethingsonwhichoursightsareset.

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Study.Weshouldstudytheelementsandkhandhas.Weshouldkeepwatchontheelementsandkhandhascomingintocontactwithus.Thisisanimportantprincipleforallmeditators.Weshouldkeepwatchonthemallthetimebecausetheykeepchangingallthetime.They’re‘aniccaṁ’allthetime,‘dukkhaṁ’allthetime,withoutrespite,withoutstop.

Investigate.Weshouldkeeptryingtoseetheiraffairsastheyoccurwithinus,untilwe’readeptatit.Aswekeepinvestigatingagainandagain,themindwillgraduallycometounderstandmoreandmoreprofoundly,straighttotheheart.Theheartwillgraduallyletgo,ofitsownaccord.It’snotthecasethatweinvestigateonceandthenstop,waitingtorakeintheresultseventhoughthecausesaren’tsufficient.That’snothowitworks.

Allformsofstrivingforthegood—suchasmeditating—havetogoagainstthegrainofthedefilements.Allofthegreatmeditationmasters,beforebecomingfamousandreveredbytheworld,surviveddeaththroughgreatefforts.Ifthiswereeasywork,howcouldwesaytheysurviveddeath?Ithadtobeheavyworkthatrequiredthattheyexertthemselvestotheutmost.Mostofthesemastershavesincepassedaway.Onlyafewareleft.Wehopetodependonthem,buttheirbodiesare‘aniccaṁ.’Wecandependonthemonlyforaperiod,onlyforatime,andthenweareparted,aswehaveseenatpresent.

Soweshouldtrytotaketheirteachingsinward,asourmasters,alwaysteachingusinside.Whatevertheyhavetaught,weshouldtakeinwardandputintopractice.Thiswaywecanbesaidtobestayingwithourteachersatalltimes,justasifweweretobewiththeBuddha,Dhamma,andSaṅghaeverywhereandalways.

Ourownpracticeistheprimarymainstayonwhichwecanrelywithassurance.Dependingonateacherisn’tcertainorsure.Weareboundtobeparted.Ifhedoesn’tleave,weleave.Ifhedoesn’tgo,wego—becauseheandweallliveinthesameworldofinconstancy.Thereisnodifferenceamongus.Whatwecanholdto,though,arethebasicprinciplesofhisteaching.Weholdtothemandearnestlyputthemintopracticesoastoseetheresults,soastoseizevictorywithintheheart.

Victoryofthissortisthesupremevictory,unsurpassedinalltheworld.Noothervictoryisitsequal.Wegrappletotakevictoryoverourselves—overthedefilementsthatwehavebelievedtobe‘ourselves,’‘us,’‘ours,’foreonsandeons.Thisisanenormousundertaking.Ifyouplayatit,likechildrenplayingwithdolls,thedefilementswillcrushyoutobitsinnotime,becauseyou’vebeenholdingontothemforsolong.Sodon’tdelay.Investigatesoastoknowclearlyandletgo,sothatthemindwillbeclearandfreeofsufferingandstress,andnotforeverindisarray.

We’vebeenaccumulatingthewords‘us’and‘ours’forcountlesseons.Ifthedefilementswerematerialobjects,whatintheworldcouldwetakeforcomparisonthatwouldbelargerthanthepileofdefilement,craving,andmentaleffluents,thepileof

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‘us,’thepileof‘ours’we’vebeenaccumulatingforsolong?There’ssomuchofitthatitwouldbebeyondourstrengthtodragitoutforcomparisons.Ifweweretodragitoutjusttopassthetimebetweeneatingandsleeping—tochipatit,hackatit,pokeatit,orslashatitonceortwice,hopingtobreakthroughit—wewouldn’tgetanywhereatall.We’dsimplybegrabbingathandfulsofwater,oneafteranother.Sowehavetogiveitourall:Thisiswherewewillgainourvictory.

We’remeditators.Wecan’tbackawayfromthefightwiththedefilementslyingwithinus.Theword‘defilement’meanssimplythis‘hunkofus.’Thedefilementsare‘us,’‘ours.’Everythingthat’s‘us’isactuallyapileofdefilements.There’snoneedtodoubtthis.Ifwewanttoseparatethemoutsoastoseethempiecebypieceforwhattheyactuallyareinlinewiththeirtruenature,wehavetoseparatethemusingpersistenteffortintheareaofmindfulnessanddiscernmentasourmeansofinvestigatingandevaluatingthem.

Weseparatetheelements(dhātu),thefourelements.Everyoneintheworldknowsofthefourelements,butifwewantourknowledgetogostraighttotheheart,ithastocomefromthepractice.Ifweinvestigateusingdiscernmentuntilweseedistinctly,itwillpenetratetheheartofitsownaccord.Onceithasreachedtheheart,youdon’thavetosayanything:Theheartwillletgoofitsownaccord.Oncetheknowledgegoesstraighttotheheart,relinquishmentcomesstraightfromtheheart.Forustoknowstraighttotheheartandletgostraightfromtheheart,wehavetoinvestigateoverandover,againandagain,untilweunderstand.

Don’tassumethat,‘Thiswe’vealreadyinvestigated,thatwe’vealreadyinvestigated,’bysettingupexpectations,countingthetimeswithoutseeingdeeplyenoughtotheleveloflettinggo.Theworkisn’tdonewith.Itreallyhastoreachthelevelof‘donewith,’feltdeeplywithintheheart,whichthenletsgo.Ifit’sreallydonewith,there’snoneedtoinvestigateagain,becausethehearthasunderstoodandcanletgocompletely.

Theelementsarealreadyelements.Cognizanceisanelement.Thethingsthatmakecontactarealsoelements.Sightsareelements,soundsareelements,allthesethingsarealreadyelements.Asforthekhandhaswithinus,thebody(rūpa)isakhandha,feelings(vedanā)areakhandha,labels(saññā)areakhandha,thought-formations(saṅkhāra)areakhandha,cognizance(viññāṇa)isakhandha.They’regroups,aggregates,heaps,bits,pieces,allbytheirverynature.

Asforthemind,knowthatit’sthe‘knower’wehavetotestandcomprehendinthesamewayastheelementsandkhandhassothatwewon’tgrabholdofitastheselforasbelongingtotheself,whichwouldsimplybecreatingaheavierburden.Wemustinvestigateitwithdiscernmentsoastoseeitforwhatittrulyis,injustthesameway.ButasI’veexplainedtheinvestigationofthemindinanumberoftalksalready,youshouldhaveafairunderstandingofthematterbynow.

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Inparticular,whenapainarisesinthebody,weshouldknowdistinctlythat,‘Thisisafeeling.’That’sall.Don’tgolabelingorinterpretingit,sayingthatthefeelingisus,thefeelingisours,orthatanythingisours,forthatwouldsimplyfostermoreandmoredefilementsandbringmoreandmorepainintosmothertheheart.Thenwhenthefeelingdoesn’tvanish,thatwouldcauseevenmorepainintheheart,andwhatcouldwepossiblyfindtobearit?

Painsariseinthebody.They’vebeenarisingeversincethedaywewereborn.Themomentwecamefromourmother’swomb,thepainwasexcruciating.Onlybysurvivingthisdeathdidwebecomehumanbeings.Ifyoudon’tcallthatpain,whatwillyoucallit?Painshaveexistedeversincewaybackwhen.Youcan’tforcethemtochangetheirways.Thewayofpaininthebodyisthatitcontinuallyhastoshowitself.Onceitarises,itremainsandthenvanishes.That’sallthereistoit—arises,remains,vanishes—regardlessofwhetherit’sanexternalfeelingoraninternalfeeling,namelyafeelingormoodinthemind.

Inparticular,feelingsinthebody:Investigatethemsoastoseethemclearly.Thebodyisthebody.We’veseenitclearly,knownitclearlyeversincethedaywewereborn.Wecanconjureitintoanything—us,ours,aprince,aking,nobility,whatever,howeverwewanttoconjureit—butitstruthissimplyatruth,fixedandunalterable.Itdoesn’tchangeinlinewithwhatweconjureituptobe.Thebodyissimplythephysicalkhandha.Ithasfourelements—earth,water,wind,andfire—gatheredtogetherandcalledaperson,awoman,aman,classifiedinendlessways,giventhisnameandthat,butwhatstaysthesameisthebody:the‘physicalheap.’Allthepartstakentogetherarecalledthephysicalheap,whichisonereality.Takeoutanyoftheparts,andeachofthemalsohasitsreality.Whenthey’regatheredtogether,theskinisskin,thefleshisflesh,andthesameholdstrueforthetendons,bones,andsoforth.Eventhoughtheyhavenames,don’tfallfortheirnames.Seethemsimplyasindividualrealities,asaphysicalheap.

Asfortheheapoffeelings,it’snotthebody.Thebodyisn’tafeeling,suchaspain.Feelingisfeeling.Whetherpleasureappears,orpainoraneutralfeelingappears,it’ssimplyaseparatefeelingthatyoucanseeclearly.Thesetwokhandhas—thebodyandfeeling—aremoreprominentthansaññā,saṅkhāra,andviññāṇa,whichariseatintervalsandimmediatelyvanish.

Feelings,however,eventhoughtheyvanish,haveaperiodinwhichtheyremain.Thisyoucanclearlyseeinthepractice.Whenpainarises,focusonitasyourtarget,asthepointtoinvestigate.Don’tseethepainasbeingyourself,forthatwouldbegoingagainstthetruenatureoffeelingsandthemethodofinvestigation,andyouwon’tbeabletoknowthetruthofthefeelingasyoushouldwithyourdiscernment.Whenyoudon’tknowthetruthandpersistinassumingthepaintobeyourself,you’llincreasethepainenormouslywithinthemind,becauseyouaregoingagainsttheprinciplesofnature,whicharetheprinciplesoftruththeLordBuddhataught.

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Hetaughtustoinvestigatesoastoseepain—inwhicheverpartofthebodyitmayarise—simplyasaphenomenonthatarises,remains,andthenvanishesinitsownduecourse.Don’tgetentangledinit.Don’tfashionorconjureitintobeingthisorthat,ifyoudon’twanttobeforeverburdenedwithpain,withneveramomenttoputitdown.Seeitstruththemomentitarises,remains,andvanishes.That’sallthereistofeeling.Ferretitoutsoastoseeitclearlywithmindfulnessanddiscernment.

Whenyouhavefocusedonafeeling,turnandlookatthemindtoseeifthemindandthefeelingareoneandthesamething.Thenlookatthebodyandthemind:Aretheyoneandthesame?Lookatthemsoastoseethemclearly.Whileyouareinvestigating,don’tsendthemindoutanywhereelse.Keepitrightatthatonespot.Forexample,wheninvestigating,focusonthepainsoastoseeitdistinctly.Thenturntolookatthemindsoastoseethisawarenessdistinctly.Aretheyoneandthesame?Comparethem.Thisawarenessandthatfeeling:Aretheythesame?Canyoumakethemoneandthesame?Andisthebodylikethemind?Isitlikethefeeling?Isitsimilarenoughtobeoneandthesame?

There!Thisisthewaywe’retaughttoseparatethingssoastoseethemclearly.Thebodyisthebody—howcanitbelikethemind?Themindisamentalphenomenon,anaturethatknows,buttheelementsofthebodyareelementsthatdon’tknow.Theearthelementsdoesn’tknow,thewaterelementdoesn’tknow,thewindelementdoesn’tknow,thefireelementdoesn’tknow—butthismentalelement(mano-dhātu)knows.Thisbeingthecase,howcantheybeoneandthesame?

Similarlywiththepain:It’sanelementthatdoesn’tknow.It’saphenomenon.Thesetwounknowingelementsarealsodifferent:Thefeelingandthebodyaredifferentsortsofthings.Theyaren’toneandthesame.Howcouldyoumakethemoneandthesame?

Inmakingdistinctionswhileinvestigating,looksoastoseeclearlythewaythingsactuallyare.There’snoneedtofeardeath.Thereisnodeathtothemind.Don’tcreatesnarestocatchyourselfandhurtyourself.Thereisnodeath,i.e.nodeathtothemind.Thereisnothingbutawareness,pureandsimple.Deathdoesn’texistinthemind,whichissomething100%unalterableandsure.

Deathisanassumptionthathasbeenconjuredupforthemindthroughthepowerofthemind’sowndelusion.Themindhasconjuredituptodeceiveitself.Sooncewe’veinvestigatedinlinewiththetruth—thatthemindisnotsomethingthatdies—whatreasonwillwehavetofeardeath?Whatis‘death’?Weknowthattheelementsandkhandhasfallapart.Wehumanbeings,whenwe’vestoppedbreathing,arecalled‘deadpeople.’Atthatmomentthe‘knower’separatesfromtheelements,sothatnothingisleftbutphysicalelementswithnofeelings:That’sa‘deadperson.’

Butactuallytheknowerdoesn’tdie,sowehavetoinvestigateinordertoseethisclearlywithdiscernment.Weneedn’tcreatetheissueofdeathtostaborsnaretheheartortoobstructthepathwearefollowingforthesakeofseeingandknowingthetruth

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throughinvestigation.Nomatterhowgreatorhowlittlethepain,keepyourattentionwellfixedontheaffairsofthatpain.Usethepainasawhetstoneforsharpeningdiscernment.Separatethepainfromthemind.Separatethemindfromthepain.Beabletocomparetheireveryaspect.Becarefulnottoletyourattentionwanderwhileinvestigating,sothatyou’llbeabletoseeandknowthetruthwhileinhand-to-handcombatwiththatparticularkhandha.

Now,ifitshouldhappenthattheminddiesastheworldsupposes—ifitshoulddiewhileyou’remakingyourinvestigation—thenmakesureyouknowwhatdiesfirstandwhatdiesafter.Whendoesthefeelingvanish?Whendoesthemindvanish?Wheredoesitvanishto?Actuallythemindbynatureisnotsomethingthatvanishes.Howcananyonecomeandmakeitvanish?

Investigatecarefullybetweenthemindandthekhandhauntilthetruthisabsolutelycleartotheheartandyourdoubtsvanish.Thisiscalledtrainingdiscernment,developingdiscernmentsoastoseethetruth.

Nomatterhowgreatthepainarisingatthatmoment,itwon’thavethepowertoaffectthemindatall.Onceweseethemindasthemind,thefeelingasfeeling—oncediscernmenthasseenclearlyinthiswaythatthekhandhasandthemindarerealintheirownseparateways—theywon’tinfringeononeanotheratall.Thebodyissimplythebodyandstaysasitis.Whenthepainappears,thebodyisstillthere.Whenthepainvanishes,everypartofthebodyremains,inaccordancewithitsownnature.Ifthefeelingarises,that’sthefeeling’sbusiness.Ifitremains,that’sthefeeling’sbusiness.Ifitvanishes,thatthefeeling’sbusiness.Themindistheonewhoknowsthatthepainarises,remains,andvanishes.Themindisn’ttheonewhoarises,remains,andvanisheslikethebodyorthefeeling.

Onceyouhaveinvestigatedthiswayuntilyou’readept,thenwhenthechipsaredown,investigateinthesameway.Youneedn’tfeardeath,becauseyou’reawarrior.FearofdeathisnottheDhammaoftheLordBuddha.TheDhammaisamatterofcourageinthefaceofthetruth.Thisisthebasicprincipleofthesvakkhāta-dhamma:thewell-taughtteaching.Followinthepathofthistruth.Ifthetimecomestodie,bereadytodie.Thereisnoneedtofear,becausetheminddoesn’tdie—butbesuretoknowclearlywhatisappearingatthatmoment.Forexample,thepain:Whatisitlike?Lookatitsoastoknowitstruth.Onceyouhaveseenitstruth,thenthepainissimplyaphenomenon.Itdoesn’thaveanymeaning,goodorbad,atall.Anditdoesn’tactasanyone’senemy.It’ssimplyitsownfullreality,displayingitselfinlinewithnaturalprinciples.Thebodyisalsoitsownreality,appearinginlinewithitsownprinciples.Themindisaseparatephenomenonthatconstantlyknowsanddoesn’tinterminglewithanythingelse.

Whenyouhaveinvestigatedsoastoknowall-around,themindextricatesitselftobeitsownrealityinfullmeasure.Thepainhasitsownfullnessinlinewithitsnature;thebodyhasitsownfullnessinlinewithitsnature,inthattheminddoesn’tcreateanyturmoil,tryingtolayclaimtoanythingoftheirs.Thisbeingthecase,nothingdisturbs

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anythingelse.Pain,nomatterhowgreat,hasnoimpactonthemind.Youcansmileevenwhilegreatpainisarising—youcansmile!—becausethemindissomethingseparate,notinvolvingitselfwiththefeeling.Itdoesn’tinterminglewiththepainsoastoburnitself.Thisway,theheartisatease.

This,then,istheinvestigationofpainsoastocomprehendit,bytakingpainasyourbattlefield,asawhetstonefordiscernment,astheplacewhereyoutemperandsharpendiscernmentbyinvestigatinganddissectingthepainsthatarise.Singleoutthebodyandsingleoutthefeeling.Whichwillvanishfirst,whichwillvanishafter,trytoknowinaccordancewiththeirtruth.Arisingandvanishinghavealwaysbeenapartoftheirnaturefromtimeimmemorial.Regardlessofwhetherornotyou’vebeenawareofit,thesehavebeentheirinherentcharacteristics.Allyouneedtodoistoinvestigatesoastoseeinlinewiththeirtruth,soasnottoresisttheDhamma,andyoucanliveatease.

So.Ifthetimecomestodie,letthebodydie—astheconventionsoftheworldunderstand‘dying.’Thebodyfallsapart,soletitfallapart.Whateverisgoingtodisintegrate,letitgo—butthatwhichdoesn’tdisintegrateremains.Thatwhichdoesn’tdisintegrateisthismind.

Thismind,onceithasdevelopeddiscernmentasastandardwithinitself,isreallylikethis,withnoflinchinginthefaceofillnessordeath.Themindiscourageousandcapable.

There,then.Thisishowweinvestigateouraffairs—theaffairsofthemind.Weneedn’tfeardeath.Whyfearit?TheBuddhataughtusnottofear.TheDhammadoesn’tteachustofear.Thetruthisnothingfrightening,becauseit’sthetruth.What’sfrighteningoremboldeningaboutit?Courage?There’snothingthatcallsforcourage.Fear?There’snothingthatcallsforfear.HereI’mtalkingaboutthelevelwherewehavereachedpuretruth.There’snotraceofthewords‘courage’or‘fear’leftintheheartatall.There’sonlypurity.

Butwhileinvestigatingsoastoreachthetruth,weneedtohavecourage.Whenwearegoingtoseizevictoryforourselves,wecan’tnothavecourage.Otherwisewe’lllose.Thisisbecausewe’refollowingthepath.Weneedcourageanddaring,withnofearorintimidationinthefaceofanythingatall.Whatevercomesourway,wemustinvestigatesoastoknowandunderstandit,withoutgrowingdiscouragedorweak,soastobeintentonknowingandseeingitinlinewithitstruth—everythingofeverysortthatcomesintotherangeofourawareness.Thisiscalledbeingawarriorinthecombatbetweenthemindandkhandhas,orbetweentheDhammaandthedefilements.

Courageofthissortisproperandright.Oncewe’vereachedthegoal,feardisappears,couragedisappears,becausewehavegainedfullvictory.Fearandcouragearenolongeranissue.

Butrightnowfearandcourageareacriticalissueforthosestillontheway.Developcouragewithdiscretionintheareasthatcallforcourage.Beafighterwiththethings

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thatcallforfight—suchasfeelingsofpain—soastoseeinlinewiththeirtruth.Don’tbeafraid.TheBuddhataughtusnottofear.Fearhasthesamevalueasdeath.Whenthetimecomes,thingshavetofallapart.That’swhat’scalled‘death.’Butinanyevent,meditatorshavetocometoknowwithdiscernmentbeforethesethingsundergotheirtransformation.Spreadanetofdiscernmentaroundyourselfonallsides.Whateverappearswillbecaughtinthenetofdiscernment,sowhatistheretofear?Whatistheretobeanxiousabout?Whatistheretoknockyouoffbalance?Everythingsimplyfollowsitstruth,whichyouhavealreadyinvestigated.

Thisishow‘warriors’investigate.Eventhoughthey’reinthemidstofkhandhasthatareasolidmassofflame,they’recalmandatease,withthenormalcyofamindthathascompletelycomprehended,withoutbeingdeludedbyanyphenomenon.Thisiswhat’smeantbyonewho‘knowsallaround.’

Whateverthesymptomsdisplayedbythebody,iftheyareendurable,weendurethem.Wecareforthebody,lookafterit,nourishit,makeiteat,makeitsleep,makeitdrink,takecareofitinaccordancewithitsnature.Ifitssymptomsareunendurableandit’ssimplygoingtogo,thenjustletitgoinaccordancewiththewaysofnature.It’satruth,sohowcanyouthwartit?Letitgoinlinewiththetruth.Thisiscalledlettinggowithknowledgethataccordswiththetruth.Themindfeelsnoattachment,noregrets.Thisisthebasicprincipleofpracticeforonewhohasattained,orisabouttoattain,victorywithintheheart.

Previously,themindhasalwayslostouttodefilementandcraving.Ithasnever,untilnow,defeatedthem.Foreonsandeonsithaslivedentirelyundertheswayofthedefilementstothepointwhereithasforgottentorealizethat‘Thedefilementsaretheboss.We’retheirservant.’

Butnowwe’regoingtoturnoveranewus,usingtheprinciplesoftheDhammaasmeanstosubjugatethedefilementsandmentaleffluentsthathavebeensubjugatingus,orthathavebeentherulingelite,thebigbossesofthecycleofrebirth,forcingthemindtogohereandthereforsolong.Nowwe’regoingtosetourheartsoncontendingwiththedefilementsforvictorysoastoseethetruthofeverythingofeverysort,withnothingtoobscureourdiscernmentatall.Atthesametime,wewilltakevictoryforourown—afterhavingbeendefeatedforsolong—usingthepowerofunflaggingmindfulness,discernment,conviction,andperseverance.

Thosewhohavereachedtherealmofexcellencethroughperseverancehaveadignitythatoutshinesthatofothers.Atthesametime,theycantakeprideintheirownperseverance.Thosewhohavereachedtherealmofexcellencethroughgainingvictoryoverthemselves,andnooneelse,aresupremewithinthemselves,withnocreationofanimosity—unlikevictoryinwar,withwhichtheworldcreatesendlessanimosities,likelinksinachain.Togainvictoryoveroneself,though,istogaintheforemostvictory.AstheDhammasays,

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attāhavejitaṁseyyo:‘Itisbettertogainvictoryoveroneself.’

Thethingsthathavecreatedturmoilfortheheart,causingitsufferingandstressinthepast,nowcometoanabsolutestop.InwhatIhavebeensaying,don’tforgetthatperseveranceistheimportantfactor,thefactorthatsupportsmindfulnessanddiscernmentasthetrailblazersforthesakeofprogressinourwork.Discernmentisveryimportantforinvestigatingandexploringsoastoseecausesandeffects.Mindfulnesssupervisesthework,tokeepourattentionfromstraying.Whendiscernmenthasinvestigatedsoastoseethetruthofsuchthingsasthefivekhandhas,thedefilementswillhavenoplacetohideandsowillcomepouringtogetherintooneplace—intotheheart.Theyhavenootherplacetoholdonto,nootherplacetoattachthemselves,becauseallsuchplaceshavebeenobliteratedbydiscernment.

Thenextstageistolaysiegetotheheart,wheretheenemiesliegathered,soastodispersethemfromituntilnothingisleft.There!That’scalledthedeathofthedefilements.Theydierightthere,rightthereintheheartwherethey’vealwaysbeen.They’velivedthere;andwhentheydie,theydietherethroughthepowerofthemostup-to-the-minute‘super-mindfulness’and‘super-discernment.’Thisiscalledfullvictory.Thesupremevictoryiswonrighthere.Theteachingsofthereligionallconvergeatthispoint.Thefinalstageintheirpracticecomestoanendrighthere.Wefinishourtaskrighthere.Whenwereachtherealmofreleasefromsufferingandstress,wereachitrighthere.

Asidefromthis,thereisnothing:notime,noplace,nofuture,nopast.Asforthepresent,wearewisetoeverythingofeverysort.Wehavenomoreissues,nomoredisputes.Therearenomorecasesincourtbetweendefilementandthemind.Super-mindfulnessandsuper-discernmenthavesatonthebenchandhandeddownadeathsentencefordefilementandallitstribe.Thereisnothinglefttocarryonthelineageofbirthandbeing.Atthatmoment,defilementandallitstribesinkoutofsight.Thisiscalledreachingnibbāna:ahearttrulyconstantandsure.

Allthevariousconditionsthatusedtodeceivethemindnolongerexist.Allthatremainsispureawareness.Eventhoughthekhandhas—rūpa,vedanā,saññā,saṅkhāra,andviññāṇa—mayforminaccordancewiththeirnature,theysimplygotheirownway,whichhasnomeaningintermsofdefilementatall.Thebodybehavesinits‘bodyway.’Feelings—pleasure,pain,neitherpleasurenorpain,whichappearinthebody—behaveinthewayoffeelings.Saññā—labels,actsofrecognition—behaveintheirownway.Saṅkhāra—thevariousthought-formations—behaveinlinewiththeirownnature.Viññāṇa—actsofnoticingwhenexternalobjectscomeintocontactwiththeeye,ear,nose,tongue,body,andmind—noticeandvanish,noticeandvanish,inlinewiththeirnature,withoutbeingabletoprovokethemindasbefore,becausethethingsthatcauseprovocationhaveallbeendestroyedwithoutleavingatrace.Thesearethuscalled‘khandhas

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pureandsimple.’Themindhasreachednibbānainthemidstofkhandhaspureandsimple.Thisistoreachlivingnibbāna:themindpurifiedofdefilement.

Thosewhohavereachedthispoint,youknow,don’taskwherenibbānais.Andwhyshouldthey?Whatisnibbāna,actually?Thewordnibbānaisaname.Thenaturewecallnibbānaistheactualthing.Whenyoureachtheactualthing,whyaskthename?Whyaskfortracesandsigns?Whatistherelefttogropefor?Thosewhoreallyknowdon’tgrope,aren’thungry,don’tlack—becausetheyhavereached‘enough,’completely,ofeverythingofeverysort.

So.Thatshouldbeenoughexplanationfornow.IaskthatweasmeditatorstakethisandcontemplateitsoastoseethetruthIhavementioned.Wewillthenbecompleteinourhearts,asIhavedescribed,withoutadoubt.

SoI’llasktostophere.

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ThePrincipleofthePresent

Topracticeistosearchforprinciplesleadingtothetruth.Tostudyislikestudyingaplan—althoughpeopleforthemostpartdon’tfollowtheplan—butouterplansandinnerplansareworldsapart.

Withouterplans—likeblueprintsofahouseorabuilding,ormapsthattellwhereroadsandplacesarelocated—thebuilderexaminestheblueprintandfollowsit;thetravelerfollowstheroutesthatappearonthemap,butifhegetsamapthat’sout-of-date,thereareboundtobethingsthathavecomeintobeingorbeentorndownthatdon’tshowonthemap.Thiscancausehimtomisunderstandandtofollowthewrongroute.

Innerplans,though—suchasthe32partsofthebody,theelements,andthekhandhas,whichtheBuddhataughtustostudyandtoputintopracticesoastoderivebenefitsfromthem—arefixedtruths,unchangedfromtheBuddha’stimetothepresent.Butwiththeseplanswithinthemind,wecan’tactlikeabuilderwhofollowstheblueprintinhishands,becausethatwouldgoagainsttheprincipleofthepresent,whichiswheretheDhammaarises.Forexample,whenwestudyandunderstandinlinewiththetextsandthenpractice,it’shardnottospeculateinreferencetothetexts;andsowhenwepracticeortrytodevelopconcentrationinthemind,we’llfindthatthemindhastroublegrowingstill,becauseofthedisturbance.

If,whilepracticingtheDhamma,wecontemplateorreflectonwhateverDhammawehavestudied,it’sboundtogetallconfused,becausethemind’sstateisnotsuchthatthesethingscanbecontemplated,pondered,orcomparedwiththemindatthemomentit’sgatheringitselftogethertogainstrength.Thisiswhyweshouldn’tbringanythingintodisturbitatall.Lettheresimplybethe‘Dhammatheme,’themeditationthemewebringintosupervisethemind,asifwewerechargingthemindsoastogiveitinnerstrength—inotherwords,soastomakeitstill.

Whenthemindisstill,itgainsinnerstrength.Regardlessofhowmuchorhowlittleknowledgeithas,notroubleorconfusionresults,becausethemindhasitsfooting.It’ssecure.Calm.Peacefulwithinitself—allbecauseofthestillness,whichisagatheringofenergy.Thisisn’tintheplanatall—becausewhilewearepracticing,wearen’tconcernedwiththetexts.We’reintentsolelyondevelopingconcentrationinthepresentuntilwegainresults—peace,well-being,andvariousothersatisfactorystates—thereinthatmoment.

Ifthisisintheplan,it’sinthepartthatsays,‘TrytomakethemindstaywithjustasingleDhammatheme—itsmeditationword.’Don’tgetinvolvedwithothertopicsatthatmoment.Ifyouletitthinkofthetextswhilepracticingconcentration,itwon’tbe

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willingtostickjustwiththatpractice.Agreatdealofextraneousknowledgewillinterfere,disruptingtheminduntileverythingisaturmoil,andnostillnesswillresult.ThisiscalledgoingagainsttheplantaughtbytheBuddha.

Whateverplanswe’vebeengiven,howevermany,howevermuchDhammatheBuddhataught,wegatheritalltoourownconfusion.It’sasifwewerebuildingahutandyetwentaroundtogatherupplansforhundred-storybuildingsandspreadthemoutforalook.Theyjustdon’tgotogether.Theplanforabuildingandtheplanforahutareasdifferentasearthandsky,andyetherewearegoingtogatherthemindintoonepoint,whichislikebuildingahut.Onlyafterwehavethestrengthcanwethenbeginenlargingitintoabuilding.

Whenweultimatelyreachthelevelwherewearereadytoinvestigate,therearenolimitsastohowbroadorrestricteditshouldbe.Themindcaninvestigateeverythingthroughoutthecosmos.Whenwereachthelevelwhereweshouldinvestigate,that’sthelevelwherewe’llgainfirmconfirmationinthemind.We’llgainknowledgeandallkindsofinsightsfromourowninvestigation.Thisiswherethefunlies—sifting,choosingwithourdiscernmentwhatisrightandwhatiswrong.We’llgoback,exploringthroughtheDhammawehavealreadystudiedandcompareitwiththecausesandresultsinourpracticeuntiltheyagree,andthenwecansetthemattertorest.Eventhoughwemayhavealreadyunderstoodclearly,westillhavetogainconfirmationtogiveitfurthersupport,forthesakeoffullconvictionandcertainty.

Thisiswhat’smeantbydiscernment.It’snotthecasethatifwehavenodoubtsthenthere’snoreasontomakecomparisons.TheDhammaofthedoctrineisonething,theDhammaofthepracticeisanother.WetaketheBuddha’swealthandcompareitwithourownwealth,gainedfromourpractice.Iftheymatch,wecanacceptthematterandputitaside,withnomoreconcern.

Inparticular,whenwepracticeinlinewiththefourNobleTruthsorthefourfoundationsofmindfulness(satipaṭṭhāna),thesearethingsthattheBuddhadescribedasbeinginterconnected.Ifwepracticethemonebyone,inlinewiththetexts—investigatingthebody,andthenfeeling,andthenthemind,andthenmentalevents—we’llbewrongthelivelongday,becausethesethingsbytheirnatureareinterconnectedatalltimes.Wecaninvestigatewhicheveraspectwewant.Whicheveraspectfeelsmostnaturaltous,weshouldstartwiththatonefirst.

Byandlarge,westartoutbyinvestigatingthebody.Butwhenapainappears,wehavetoletgoofthebodyandfocusonthepain.Wethenconsiderthepaininrelationtothebody,distinguishingbetweenthetwosothatweunderstandthemclearly.Thenwedistinguishbetweenthepaininthebodyandthepaininthemind,comparingthemanddistinguishingbetweenthemagain.Body,feeling,mind,andmentaleventslietogetherinthesamemoment.Soweseparateoutthebody—inotherwords,investigateit—andthenseparateoutthefeelingsoastoknowwhetherornotthebodyandfeelingareoneandthesame.Thenweseparatethemindfromthementaleventswithinthe

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mind,soastoseethateachoftheseeventsisnotthesamethingasthemind.Tosayjustthismuchcoversallfourofthefoundationsofmindfulness.

Wecan’tdividethesethingsanddealwiththemoneatatime,oneafteranother,thewaywetakeonestepafteranotherwhilewalking.Todosoiswrong.Thisisthewayitiswiththepractice:WhenweinvestigateoneaspectoranotherofthefourfoundationsofmindfulnessorthefourNobleTruths,theyallbecomeinvolvedoftheirownaccord—becausetheyareinterconnectedphenomena.TheBuddhasays,forexample,

kāyekāyānupassīviharati:

‘Investigatethebodywithinthebody.’Now,thephrase,‘thebodywithinthebody’meanstostartoutwithanyoneofthemanypartsofthebody.Oncewehavecontemplatedthatpartuntilwegainanunderstanding,ourinvestigationthenpermeatesfurtherofitsownaccord,makinguscuriousaboutthispartandthat.Thiskeepsspreadingandspreadinguntilitreacheseverythinginthebody.Inotherwords,itcoverseverythingandunderstandseverything.

‘Thebodywithinthebody’—forexample,kesā,hairofthehead:Eventhoughwemaycontemplateonlyonehaironthehead,ithasanimpactonourunderstandingofhowmayhairsonthehead?Andthenconnectsupwithhowmanypartsofthebody?Itaffectseverything.Itpermeateseverything,becauseeverythingisinterrelated.Nomatterwhatweinvestigate,thisisthewayitgoes,inlinewiththeprinciplesofinvestigationintheareaofthepracticethattheNobleOneshavefollowed.

‘Feeling’:Itarisesinourbody.Focusonwhicheveronepointisverypronounced.Investigateit—whicheverpointismorepainfulthantherest.Whenwefocusonthatasastartingpoint,ourinvestigationwillspreadtoallotherfeelingsbecausenomatterwheretheyarise,theyallbecomeinvolvedwiththeonemind.Assoonasweinvestigateafeeling,themindandthefeelingimmediatelyflytowardeachother,andthenweseparatethemout,becausethefourfoundationsofmindfulness—contemplationofbody,feelings,mind,andmentalevents—areinterrelatedinthisway.‘Externalfeelings’refertophysicalfeelings,feelingsofpleasure,pain,andneitherpleasurenorpaininthevariouspartsofthebody.‘Internalfeelings’refertothefeelingsofpain,pleasure,andneitherpleasurenorpainintheheart.Thesearealsocountedasfeelingsthatoccurintheheartsofordinarypeopleeverywhere.

Thesethreekindsoffeelings:Evenwhenwe’remeditatingandthemindentersintostillness,itstillhasafeelingofpleasure.Butordinarily,peopleusuallyhavefeelingsofpainanddiscontentwithintheheart.Ifwedon’tinvestigate—forexample,ifwe’veneverpracticedtheDhamma—thesethreefeelingsalsoexist,butthey’reworldlyfeelings,notthefeelingsconnectedwiththeDhammaofthosewhopracticemeditation.

Whenwepractice,andthemindisstillandcalm,thereisafeelingofpleasure.Iftheminddoesn’tsettledownandgrowstillaswewantitto,feelingsofbodilyandmental

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painordistressarise.Sometimesthemindisvacant,drifting,indifferent,somethingofthesort.Youcan’tcallitpleasureorpain.It’ssimplyvacantanddrifting—somethinglikethat—inthemindofthemeditator.Thisdoesn’tmeanvacantanddriftinginthesenseofsomeonecompletelyoblivious.It’ssimplyastateinthemind.Thisiscalledafeelingofneitherpleasurenorpain.

Atpresent,wearen’tyetawareofthesethings—evennow,whenthey’reverypronounced.Wearen’tyetawarebecausewedon’tyethavethediscernment.Whenthemindbecomesmorerefined,thenwhateverappears,whateverstatearises,weareboundtoknow,andtoknowincreasingly,inlinewiththestrengthofourownmindfulnessanddiscernment.Actually,thesethingsarethebosses,lordingitovertheheart:Okay,foroncelet’scallthemwhattheyare,becausethat’swhatthey’veactuallybeenallalong.

Theheartistheirvessel,theirseat.That’swheretheysit.Oryoucouldsayit’stheirtoilet,becausethat’swheretheydefecate.Whicheveronecomesalong,itgetsrightupthereontheheart.Nowpainjumpsupthereanddefecates.Nowpleasuregetsupthereanddefecates.Nowafeelingofneitherpleasurenorpaingetsupthereanddefecates.Theykeepdefecatinglikethis,andtheheartiscontenttoletthemdothis,becauseitdoesn’thavethemindfulnessordiscernmenttoshakethemoffandnotletthemdefecate.Thisiswhywehavetodevelopagreatdealofmindfulnessanddiscernmentsothatwecanfightthemoff.

Mindfulnessiscrucial.Ithastokeeptrackconstantly,becauseit’sthesupervisorofthework.Nomatterwherediscernmentgoesscrutinizing,nomatterwhatitthinksabout,mindfulnesssticksrightwithit.Discernmentcontemplatesandmindfulnessfollowsrightalongwithit.Thisiswhyitdoesn’tturnintosaññā.Assoonasweletmindfulnesslapse,discernmentturnsintosaññā,inaccordancewiththeweaknessofthemindjustlearninghowtoexplore.Butoncewebecomemoreproficientintheareasofbothmindfulnessanddiscernment,thetwosticksoclosetogetherthatwecansaythatthere’sneveramomentwhenthemind’sattentionlapses—exceptwhenwesleep,atwhichtimemindfulnessanddiscernmentdon’thavetowork,andeventhedefilementstakearest.

Oncewereachthislevel,thereisneveramomentwherethemind’sattentionlapses.Thisisthuscalledsuper-mindfulnessandsuper-discernment.Howcoulditlapse?Itstaysrightwith‘whatknows’atalltimes.Mindfulnessanddiscernmentexisttogetherinthisonemindandhavebecomeoneandthesamething.Sowherecouldtheylapse?Oncemindfulnessanddiscernmentarecontinuous,wecanspeakinthisway.

Before,wewereneverabletoknowhowmuchthemindscrambled,stumbled,andfell.Butwhenwereachthelevelwherethesethingsbecomeoneandthesame,thenassoonasthere’saripplinginthemind,wearerightthereuponit.Instantly.Instantly.Whatevergetsthought,weareprogressivelymoreandmoreuponit.Andespeciallyifit’samatterofdefilement,thenmindfulnessanddiscernmentareextraquick.Butifthe

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mindisanordinarymind,itdoesn’tknow.Evenifdefilementsclimbupanddefecateonourheadfromdawntoduskandfromdusktodawn,wecan’tbeawareofthem.

Intheareaofthepractice,wepracticeonourownandknowonourown.That’swhenthingsbecomeclear.Let’sseerightandwrongclearlywithinourselves.Let’sknowthingsclearlywithinourselves.Onlythencanwebecertain.Oncewehavepracticedandcometoknow,wecanbecourageousinwhatwesayandcourageouswithintheheart,withnofearthatwemightbespeakingwronglyorventuringguesses.We’resureofourselvesfromhavingpracticed.

Tostripawaythethingsthatbindthehearthastobedifficult.Forthosewhoareweak-willed,it’sespeciallydifficult.Thereisnowaytheycansucceed,becausetheykeepcreatingobstaclesforthemselveswhenevertheyareabouttodevelopgoodnessorbreakawaythebindingofunawarenessandcravingfromaroundtheheart.Tobreakopenthebindingofthewheelofrebirthdependsmainlyonourbeingearnestandintent:That’swhatwillclearourway.Thisiswhylivingbeingsdon’twanttotouchthatbinding,don’twanttobreakitopen.

OurearnestintentiswhatwillleadustoknowexactlyhowextraordinarythethingstaughtbytheBuddhareallyare.WhenwehavethiskindofearnestintenttowardtheDhammafillingtheheart,thennomatterhowdifficultthingsbecome,wewon’tletthatdifficultybotherusorbecomeanobstacle.Wewantsolelytoknow,tosee,tounderstand.Wefeelmotivatedsolelytothink,ponder,andinvestigateinlinewiththeaspectsoftheDhammawewanttoknowandsee.

Thishasusengrosseddayandnight—engrossedinourdesiretoknowandsee,engrossedintheresultsweobtainstepbystep,engrossedinprobingandcuttingawaythedefilementsandmentaleffluents.Theselienowherebutintheheart—exceptwhentheheartgrabsholdofexternalthingsthatareharmfulandtoxic,andbringstheminwardtooverpoweritselftonopurpose.Themindthushastoprobe,investigate,remedy,andslashawayinsideitselfbecausethesearethethingsthatbindtheheart.Theheartiswhatmakesitselfunrulyandreckless,roamingabout,collectingthesethingstoburnitself,becauseitdoesn’thavethegoodsensetoavoidthemorremedythem.Forthisreason,weneedtodevelopagreatdealofmindfulnessanddiscernment.

TheBuddhawasalwaysteachingmindfulnessanddiscernment.

nisammakaraṇaṁseyyo:

‘Usediscernmenttoconsiderbeforedoinganything,’inordertoguardagainsterror.Bothininnerandouteractivities,mindfulnessanddiscernmentarealwaysimportant.Butusuallywhenthemindthinksofdoinganything,wedon’tconsideritfirst.Evenifwedon’tconsiderthingswhilewethinkofdoingthem,weshouldatleastconsiderthemwhenthemindhasmadecontactwithonematteroranother,andtroublearisesasaresult.Butusuallywedon’tseetheharmofourownrecklessness,andthisiswhywe

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neverlearn.Sowekeepthinkingandactinginouroldwaysrepeatedly,andtheresultsarethusunceasingstress.

Weshouldn’tguess,weshouldn’tanticipatewhatthepracticewillbelike.Whereisheaven?Don’tguessaboutit.WherearetheBrahmāworlds?Don’twasteyourtimeanticipating.Whereisstress?Itscause?Itscessation?Thepath?Don’tanticipatetheirbeinganywhereoutsidethebodyandmindthatareincontactwitheachotherandwiththesevariousthingsatalltimes.Focusrighthere,soastoseethetruthinlinewiththeprinciplesoftheDhamma.

You’llknowwhat’soutside;you’llknowwhat’sinside.Especiallywhenyouknowwhat’sinside,that’swhenyou’llgaininsightintoeverythingthatexists,inlinewithyourtemperamentandabilities,withoutyouranticipatingit.Themindwillsimplyknowofitsownaccord.Yourbasicproblemisthatyoudon’tyetknowyourselfinsideandsimplywanttoknowwhat’soutside.Thiswillonlymakeyouagitatedandconfused,withoutservinganypurpose.

Ifyouwanttogathermattersintoyourselfsoastoseethetruth,then:Whatishell?Andwhereisit?Ifyouwanttoknowhell,thengoahead.Whereisit?Whereisthesufferingthatthedefilementsdigup,thesufferingtheyproduceinascendingstages?Ifitdoesn’tlieinthebodyandmind,wheredoesitlie?If,whenyouletyourselffallintohellandthefiresofhellburnyoudayandnight,youstilldon’tknowwherehellis,thenwhereelseareyougoingtolookforit?Bringthingsinwardinthiswaysoastoknowthetruth:theNobleTruthsthatliewithinyou.OnceyouknowtheNobleTruths,you’llunderstandeverypitinhellwithouthavingtoaskanyone.ThinkofhowmuchtheBuddhaandhisNobleDisciplesknewabouthell—andyetwhotoldthemaboutit?Howisitthattheywereabletoknowandseetothepointofteachingusintothepresent?

‘Heaven’istheenjoyment,thesenseofexhilarationintheDhamma,inthegoodnessandmeritthatliewithintheheart,causingittobecalmandatpeace.Thisisyour‘heavenlytreasure.’TheBrahmāworldsliewiththelevelsofthemind.NomatterwhichleveloftheBrahmāworldsyouwanttoreach,theyarealllevelsofthemindthatindicateontheirownthatthismentalstatecorrespondstothislevelorthatandthathavethecharacteristicsofthoselevels.Forthisreason,youhavetoput‘thisone’—themind—intogoodshape,intopropershape.Don’tgoconcerningyourselfwithanythingotherthanthis.

Everyday,everynight,weshouldprobeintoourownminds,togetherwiththethingsthatbecomeinvolvedwiththem.Theimportantfactorsarethebody—thisisveryimportant—andthefivekhandhas.Thesethingsarealwaysmakingcontactbecausetheyhavebeentogetherwithussincewaybackwhen.Thingsoutside—sights,sounds,smells,tastes,andtactilesensations—sometimessubside,butthefivekhandhasandtheheartarealwaystogetherandalwaysatissuewithoneanother.Thereisnoonewhocandecidetheseissuesandputanendtothemunlessweusemindfulnessand

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discernmentasourjudgestomakeadecisionthatwillputthecasetorest.Normally,rūpa,vedanā,saññā,saṅkhāra,andviññāṇalierightwithus,withtheheart.

Theyareinterconnectedandinterrelatedtothepointwherenoonecanuntanglethecaseandpassaverdict,becausewedon’thavethediscernmenttodeliberateanddecidewhatverdicttopass.Sowesimplyletissuesariseallthetime:‘Thathurts.Thisaches.I’mafraidI’llfaint.I’mafraidI’lldie.’Wereallyareafraid—asifbyfearingtotheutmost,straighttotheheart,wecouldsomehowescapedeath.

Thisfearofdeath:Wereallyfearitandyetwedon’tknowwhatdeathis,orwhodies.Aslongaswehaven’tinvestigateddowntothe‘foundationofdeath,’we’llhavetofearitallthelivelongday.Butoncewehaveinvestigateddowntothefoundationofdeath,whatistheretofear?—becausenothingintheworlddies.Thereissimplythechange,theexchangeofthevariouselements,andthat’sall.Changeissomethingwealreadyknow.TheDhammahastaughtus:‘Inconstancy’—thingsarealwayschanging.‘Stress’—whereisthereifnotrighthere?‘Not-self’—thisalreadytellsus—whatisthereofanysubstance,that’s‘us’or‘them’?TheDhammatellsuswitheveryword,everyphrase,andyetweprefertoflyinthefaceoftheDhamma.Wewantthattobeus,wewantthistobeours.Thiswantingisanaffairofdefilement:That’snotus,it’ssimplydefilementfromheadtotoe—orisn’tit?

Ifitweretobecomeourselfaswesayitis,wouldn’titbeaheapasbigasamountain?Ifeverydefilementofeverysortweretobegatheredtogether,whoknowshowmanymillionsofmountainsthey’dbe?Wewouldn’tbeabletocarrythematall.Whatwealreadyhaveismorethanwecanhandle!Soweshouldinvestigatethesethingstoseethemclearlyandthencutthemaway,onemountainatatime.Otherwisewe’llbeunabletowalk,becausewe’llbefullofthemountainsofeveryperson’severysortofdefilement,andofeverysortofsufferingthatdefilementhascreatedtobeborneontopoftheheartforsuchalong,longtime.Weshouldlearnourlessons,inlinewithwhattheDhammahastaughtus,sothatwewillhavesomeplacetoputdownourburdenofsuffering.

Feelings—thesecharacters:Theseareourenemies.Alltheyofferusarefeelingsofpainordistressarisinginthemind—sometimesontheirown,withnoconnectiontothebody.Thebodymaybeperfectlynormal,butbecauseofourpreoccupations,feelingsofpaincanmanagetoariseinthemind.Ifwethinkofsomethingthatstabsattheheart,afeelingofpainordistressarises.Ifwethinkinawaythatwillextricateus,afeelingofpleasurearises.Whenthemindrestsandstaysneutralwithinitself,that’safeelingofequanimity.See?Wecanclearlyseethemlikethis—ifwereflectsoastoseethem.Ifwearen’tobservant,ifwedon’tinvestigatethem,wewon’tseethemtoourdyingday.Wewillsimplydieinvain.Don’tgothinkingthatwecangainknowledgeandinsight,andfreeourselvesofsuffering,withoutmakinganefforttostriveandinvestigate.Many,manylivingbeingshavediedinfailurebecauseoftheircomplacency.

Ininvestigating,don’tsetupanyanticipationsthatyouwouldliketohaveyour

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differentfeelingsdisappear.Thatwouldonlybeincreasingthecauseofstress.Simplylookinsidethefeelingitselfwhenitarises.Useyourmindfulnessanddiscernmenttocontemplatewithoutlet-up.Investigateuntilyouunderstand.

Saññā:Thisisveryimportant.Normally,saññāissomethingveryimportant.Whenpainarises,thepainisimportant,butpaindoesn’tariseallthetime.Asforsaññā,itkeepsrightonlabeling.Thisisveryimportant,verysubtle,verydelicateandrefined.It’sdeceptive,whichiswhyithasusdeceived.

Saṅkhāraiswhathandsthingsovertosaññā,whichelaboratesonthemtothepointwheretheybecomeendlessandunstoppableunlessweusemindfulnessanddiscernmenttoactasablock.

Viññāṇaiswhattakesnote.Asforsaññā—labelingandinterpreting—ithasabigjobtodo,runningaround

stirringupallkindsoftroublethroughoutthebody.Saññāiswhathoodwinkstheheart,makingitfallforlabelsuntilitcan’tseetheharmtheywreakinthefivekhandhas.Saññāistheprimaryculprit.Meditationcirclesarewellawareofit,whichiswhytheywarnus.

Whenthemindhasthingslikethisburyingit,obstructingit,andcoercingit,itcan’tdisplayeventheleastlittlebitofingeniousstrategy,becausetheyhaveitoverpowered.Forthisreason,wehavetoforcethemindtoinvestigateandunravelitsvariouspreoccupationssothatitcanseeitswayclear.Itsvariouslabelsandinterpretationsaregraduallypeeledofforremoved,stepbystep.Mindfulnessanddiscernmentarethenfreedtothinkanddevelopmoreoftheirownstrength.Whenwereachthestagewheremindfulnessanddiscernmentcomeouttoinvestigate,nothingcanstayhidden.Mindfulnessanddiscernmentwillprobeintoeverything,intoeverynookandcranny,understandingcontinuallymoreandmore—engrossedintheircontemplationsandexplorations,engrossedintheresultsthatkeepappearing—becausetoprobewithdiscernmentisadirectwayofcuttingdefilementawaysothatweseeresults,stepbystep,withoutpause.

Concentrationissimplyatacticforherdingthevariousdefilementsintoonefocalpointsothatwecanrectifyordestroythemmoreeasily.Toputitsimply,concentrationisstrengthfordiscernment.Whenthemindgathersinthelevelsofconcentration,itiscontenttoworkfromvariousanglesintheareaofmindfulnessanddiscernment.Whenit’sworking,theresultsofitsworkappear.Thedefilementsfallawayoneafteranother.Theheartbecomesengrossedintheresultsofitsworkandinvestigatesevenmore,neverhavingitsfill,likespringwaterflowingcontinuallythroughouttherainyseason.

Sofocusrighthere.Don’tgoanywhereelse.TheNobleTruthsarerighthereinthebodyandheart.Ultimately,theycomedownsolelytotheheart.Probedownintotheheart.Howisitthatwedon’tknow?WheredidtheBuddhaknow?HeknewrighthereintheareaofthesefourNobleTruths.Heknewintheareaofthesefourfoundationsofmindfulness,whichlieinthebodiesandheartsofusall.TheBuddhaknewrighthere

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andhetaughtrighthere.Soinvestigatetoseeclearlyrighthere.Defilement,thepaths,thefruitions,andnibbānalierighthere.Don’timaginethemtobeanywhereelse.You’llsimplybepouncingonshadowsoutsideofyourselfandgraspingfistfulsofwater,withoutevermeetingwiththerealDhamma.

Infocusingyourinvestigationwhenafeelingarisesinthemind—asforfeelingsinthebody,we’vediscussedthematgreatlengthalready—whenafeelingofstressorpain,suchasamoodofdistress,ariseswithinthemind,focusonthatfeelingofdistress.Takethatfeelingofdistressasthetargetofyourwatchfulnessandinvestigation.Keepalerttoit.Don’tsetupanydesiresforittovanishonceithasappearedinthemind.Makeyourselfawarethatthefeelingofdistressarisinginthemindhastohaveacause.Itcan’tjustcomefloatinginwithoutacause.Ifyoudon’tknowitscause,focusontheresult—thedistressitself—astheheart’spreoccupation.Keepawarerightattheheart.Focusoncontemplatingandunravelingthefeelingofdistressrightthere.Don’tletgoofthatfeelingtogolookingorinvestigatingelsewhere.Otherwiseyouwillmakethemindwaver,withouteverbeingabletoestablishafootholdanditwillbecomeshiftlessandirresolute.

Howeverlongthatdistresswillhavetolast,keeplookingatittoseeifit’sreallyconstant,solid,andlasting.Yourmindissomethingmorelastingthanthefeeling,sowhywon’titbeabletoinvestigateit?Thefeelingarisesonlyforaperiodandthenvanisheswhenitstimeisup,whenitnolongerhasanysupportingconditions.Sincethemindbyitsnatureissomethingthatknows,theneventhoughafeelingofdistressarises,itstillknows.Whetherthereisalittledistressoralot,itknows—sowhywon’titbeabletoinvestigatethedistress?Ithastoendurethedistress,becausethemindisalreadyafighterandanendurer.

So.Howevergreatorlittlethedistress,fixyourattentiononthatspot.Don’tsetupanydesiresforittodisappear.Simplyknowthetruthofthefeelingasitarisesandchanges.Knowrightthereandknowitseveryphase,heavyorlight,greatorlittle,untilitfinallydisappears.

Andwhenthefeelingofdistressdissolvesawayfromtheheartthroughyourfocusedinvestigation,knowwhatfeelingarisesinitsplace.Keepknowingstepbystep.Onlythencanyoubecalledaninvestigator.Don’tholdfasttoanyfeelings—whetherofpleasureorofequanimity.Knowthattheytooarefeelingsandareindividualconditions,separatefromthemind—andsotheycanchange.Thisonecomesin,thatonedissolvesaway,thisonetakesitsplace:Theykeepatitlikethis,inlinewiththecommonnatureoffeelings,becausetheseedsareconstantlyintheheart,enablingthesethreekindsoffeelingstoappear.Oncethemindhasabsolutelynomoreseedsofanysort,nofeelingsormoodsofanysortwillappearinthemindatall,asidefrom‘paramaṁsukhaṁ’—theultimateeasethat’spartofthenatureofapureheart.Thisdoesn’tcountasafeeling.WhentheBuddhasays,‘nibbānaṁparamaṁsukhaṁ’—nibbānaistheultimateease—that’snotafeelingofease,stress,orequanimity,andsoit’snotsubject

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toarisinganddisappearing.Whenfocusingyourinvestigationonallthreeofthesefeelings,takethefeelings

themselvesasyourbattleground.Focusonwatchingthemcarefullyandinfulldetail.Keepwatchingeachoneaslongasithasn’tyetdisappeared.Watchitagain.Keepwatchinguntilyouknowitstruth.Whetherornotitdisappearsisn’timportant.What’simportantisthatyouknowthetruthofthisfeeling—theoneappearinginthepresent.Thisiscalledcontemplatingfeelingasafoundationofmindfulness.

Usuallythisreferstofeelingsofdistressorpain,becausethesearetheonesthataremoststrikingandunsettlingtotheheart.Asforfeelingsofpleasure,they’reaway-stationforthemind.Youcouldsaythattheyhelpus,orthattheyaretheresultsthatcomefrominvestigatingfeelingsofdistressuntilthedistressdisappearsandpleasureappears.Thisisoneoftheresultsthatcomesfrominvestigatingfeelingsofdistressorpain.

Asforwhetherornotweshoulddoawaywithfeelingsofpleasure,asfarasI’venoticedI’veneverseenthembeingeliminated.Feelingsofpainordistressaretheimportantoneswithinthemind.Theyarisefromtheseedsofdefilement.Oncetheseseedsarelessenedstepbystep,thefeelingsofmentalpainbecomemoreandmorerefined,moreandmorerefined.Theygraduallyfadeawayuntiltheydisappearwithoutleavingatraceinthemind,becausetheseedsaregone.

Whentheseseedsaregone,thattypeofpleasurablefeelingalsodisappears.Itdisappearsbecauseitreliesonthoseseedstoarise.Thuswecansaythatthefeelingsofpleasurethatariseintheheartfrompractice,orfromthebasisofthemind—thestillnessofthemind,theradianceofthemind—qualifyas‘vihāra-dhamma,’dwellingplacesforthemind,way-stationsforthemindonitsjourney.Orwecouldsaythatthey’retheresultsthatcomefrominvestigatingfeelingsofpain.Whetherornotweinvestigatethispleasureisnotasimportantasinvestigatingfeelingsofpainandtheircauses—whichareveryimportant,becausetheyareinadirectsensetheoriginofstress.Theygiverisetostressastheirdirectresult.

InthecontextofthefourNobleTruths,theBuddhateachesustodiagnosestress,butwhydoesn’theteachustodiagnosepleasure?Whatdoespleasurecomefrom?Hedoesn’tsay—becauseitarisesfromthepathdoingitsdutyuntilthecauseofstressdisintegratesandpleasurearisesinitsstead.

Nowwhenthestressthat’spartandparcelofdefilementdisappears,thistypeofpleasuredisappearsaswell,butanotherkindofpleasureoreaseappearsalongwiththeheartthathasbeenpurified—andthisdoesn’tdisappearwithanythingatall.

Nowasforconcentration:Whenyou’regoingtomakethemindstill,youreallyhavetomakeitstaywithitsthemeoftranquilitymeditation.Don’tgoconcerningyourselfwiththetopicsyou’vebeeninvestigating,becausethemindhastorest.Youcan’tnotletitrest.Whenthetimecomestorest,itneedsrest.Nomatterhowgreattheresultsand

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accomplishmentsyougetfromyourpracticeofinvestigation,theheartcanstillgrowtiredandweary.Yourwork—yourthinkingandponderingintheareaofdiscernmentorwhatever—isallworkforthemind.Whenthemindhasbeenthinking,pondering,andinvestigatingforalongtime,itcangrowwearyandsoithastorest.Whenthetimecomestorest,youshouldn’tinvolveyourselfwithanyworkatall.Setyourmindsolelyonperformingyourdutiesforthesakeofmentalstillness.Thisiscalledworkingwithoutoversteppingyourboundaries;withoutbeingworriedaboutwhatwentbeforeorwillcomeafter;withoutoverflowingyourbanks.Theheartwillthenhavethestrengthtocontinueitsworkwithclearinsightanddiscernment.

Whenyouwantstillnessofmindsoastoprovidestrengthfordiscernment,youshouldsetyourmindonthethemethatwillmakethemindstillandthenstickrightwithituntilthemindisstill,rightthenandthere.Oncethemindhasbeenstilllongenoughtogainstrength,youcanthenwithdrawfromthatstillness.Nowyoustartprobing.Youdon’thavetoconcernyourselfwithstillness.Yourdutyistoinvestigatestepbystep.Thisiscalledthecorrectway—theappropriateway,theuniformway—tofollowthepathoftranquilityandinsightallthewaytothegoal.

AlloftheseareproblemsI’vebeenthroughmyself.WhenIwouldgetengrossedinsomething,I’dbesostuckthatI’dgetaddictedandheedless.I’dgetaddictedtothestillness,thesenseofcomfortandeaseinconcentration.WhenI’dgetengrossedininvestigating,I’dbesoengrossedthatI’dforgetmyselfandwouldn’tletthemindrestatall.Neitherofthesewaysiscorrect.Inotherwords,neitherisinkeepingwithwhatisjustright.

Therightwayisthatwhenthemindfeelstiredandwearyfromitswork,wehavetoletitrestinstillness.Whenthetimecomestoinvestigate,wehavetoinvestigate.Wecan’tworryaboutanythingelse.Wehavetosetourmindonourduties,stepbystep,inkeepingwiththejobathand.Thisisalwaystheappropriatewaytoproceedwithtranquilityandinsight.

Thereisnojobintheworldbiggerthanthejobofremovingdefilement,ofremovingoneselffromthecycleofwheelingaroundfrombirthtodeathforcountlesslifetimes.Whenwethinkaboutit,it’sreallydismaying—circlingaroundfrombirthtodeath,carryingaloadofnothingbutsufferingandstress.Nomatterwhatthelevel,theonlydifferenceisthatthestressislessormore,becausealllevelshavestressinasmuchastheycontainthedefilementsthatgiverisetostress.Sohowcantheynothavestress?Alllivingbeingshavetosufferstress.TheBuddhathustaughtustoridourselvesofalldefilementuntilthereisnothinglefthiddeninthemind.Lettheresimplybethe‘puremeat.’Don’tlettherebeanybones,orthey’llbebadforyourhealth.

Defilements,nomatterwhatthesort,needtobecleansedaway,peeledawayuntilnothingisleft.Thisiswhyit’scalledaverybigjob.Therearetimeswhenwehavetogiveitourall—allourskill,allourmindfulnessanddiscernment,evenourlife—toanextentthatwewillneverforget.

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‘So.Ifwe’regoingtodie,thenlet’sdie.Ifnot,thenlet’sknowit.’That’sallthereis.Therecanbenothingelse.Thisiswhenthemindisitsownmainstay.Attāhiattanonātho:Itcantakecareofitself.Inotherwords,weleaveittothemind’sownstrength.Whenthemindiswhirlinginforthesakeoftherealmbeyondsuffering,asifnibbānawerealwaysjustcomingintoreach;whilewhat’sbehinduskeepspressingin,andwerealizemoreandmoreitsdangerandharm,there’sonlyonewaytoescapetheGreatDanger:

‘Ifwe’regoingtodie,thenlet’sdie.Ifnot,thenlet’sknowtheDhamma.’Whereverweare,wedon’twanttostay.Whereverwe’restuck,wedon’twanttobestuck.It’sawasteofourtimeingainingreleasefromsuffering.We’vesimplygottoreachreleasefromsuffering.Thisistheonlythingthatcansatisfysuchamindatsuchtimes.Whenthemindisthisway,whereisitgoingtofindanyweaknessorlaziness?Ifthingsgettough,wefight.Ifthey’reeasy,wefight.Ifwe’regoingtodie,westillfightuntilwehavenomorebreathtobreathe—andthat’swhenthemindfinallystaysput.Itcan’tpossiblybemoved.Onceitknowsandreachesthegoal,itstaysputonitsown.Nomatterwhereyouchaseit,itwon’tgo.

Discernment—whichhasbeenspinningitselfincirclesevenmorethanawheel—whenthetimecomes,stopsonitsown.Itsimplyrunsoutofdutiesofitsownaccord,withoutourhavingtoturnitoff,thewaywedowithmotors.Thisautomaticmindfulnessanddiscernmentsimplystopsorturnsoffonitsown—becauseitalreadyknows,sowhatelseistheretoinvestigate?Ithasalreadyletgo,sowhatelseistheretoletgo?Italreadyknows,sowhatelseistheretoknow?Ithashadenough,sowhereelseisitgoingtolookforenough?Itknowsallofthiswithinitself.Itknowsinaninstantandisreleased.Inotherwords,itknowsforthelasttime.Thisiswherethebigjobisfinished.Thejobisbig,andtheresultsareenormous.Nothinginanyofthethreeworldscancompare.

Theresultsofthisbigjob,thisheavyjob,youknow,exceltheworld—andhowcouldwesaythatultimateeasedoesn’texceltheworld?Whenexcellencestandsout,fillingtheheart,it’sfardifferentfromdefilementstandingout,fillingtheheart.Whoeverwantstoknowhastopracticeforhimorherself.Nooneelsecandoitforus.Whenwereachthelevelofexcellence,weexcelexclusivelywithin,withoutdisturbinganyoneelse.

ThisDhammaisalwaystimeless(akāliko).Ithasbeentheguarantorofthepaths,fruitions,andnibbānafromthetimeoftheBuddhatothepresent.Noonewilleverbeabletoeraseit.TheBuddhaexcelledtheworldbecauseofthisDhamma.ThearahantdiscipleswhomwerevereasourrefugeallexcelledbecauseofthisDhammaofpurity—andbecauseofthisheavyjob.WhenourTeacherhasledustoproceedinthisway,whatbusinessdowehaveshilly-shallyingaround?Wecan’tactonlyinlinewithourpreferences,becauseourTeacherdidn’tleadusinthatway.

OurforemostTeacherwasagenius,anutterlygenuineperson,unequaledbyanyone.Butwe’reabunchofshow-offs,doingonlywhatourTeachercriticized,andso

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wekeepmeetingonlywiththingsworthcriticizing.Don’tweeverthinkofchanging,ordowefeelwe’rebeingstylishandup-to-date?

Actually,thepathtocuredefilementhastobedifficult.Thepathtoaccumulatedefilementiseasy—becauseourpreferencesfoolusintothinkingit’seasy.(Notice:Theyfoolusintothinkingit’seasy.)Actually,bothpathsarehard.Whateverthejob,theimportantpointiswhichjobweprefer.We’llseethatjobaseasy.Light.Comfortable.

Atfirst,whenwewerestartingoutwiththejobofcuringdefilement,weweren’tgettinganywhereatall.Eventhoughweweresetoncuringdefilement,theworkwasheavyandwewereweakandlazy.Everythingbadandworthlesswasgatheredrightthere.Butnowthatwegraduallycometocomprehendcausesandeffects,andtounderstandtheDhamma,theresultshavebeguntoappear.Wherehasourlazinessgone?Allthat’sleftisdiligenceandpersistence.Wecancontendwithanything,heavyorlight—wecancontendwithdeath—becausewehavebegunseeingresults.Eventhoughwehavebeencuringdefilementallalong,thedifferenceisthatatonestagewedon’tseeresults,andatanotherwedo—andpersistencereallyarises.

So.Ifthingsgetheavy,wefight.We’redisciplesoftheTathāgataandsowehavetofollowinourTeacher’sfootsteps.OurTeachermetwithdifficulties,sohisdiscipleswillhavetomeetwithdifficulties.OurTeacherpassedouttwoorthreetimes.Isthereanyoneamonguswhohaspassedoutfromtheeffortofthepractice?Idon’tseeanyonewhohas.Sowhyareweafraidofdyingwhenwe’veneverevenpassedout?Howcanwebesostubborninourfearofdeath?TheLordBuddhalostconsciousnessthreeorfourtimes.Whatdowehavetosaytothat?Whenweloseconsciousness,it’sbecausewearefallingasleep.Whyaren’tweafraidofdyingthen?Sowhyareweafraidofdyingwhenwepracticemeditation?Exactlywhatdies?

Whenwehaveexploredandseenthetruth,wewon’tfeardeath—becausenothingintheworlddies.Allthereis,isthemindmakingitsassumptions.Itdeceivesitself—‘I’mafraidofdying,I’mafraidofdying’—butwhenitknowsthetruthofeverythingofeverysort,it’snotafraid.It’snotafraidofdeath.It’snotafraidofbirth—becauseithasnothinglefttobeborn.Sowhatistheretofear?Whybotherwiththeseempty,hollowfears?Themindisnowreleasedfrombirth,sowhybeafraidofbirth?Therearenomoreseedsforthebirthofabody,aman,orawoman.Thereisnothingtofear,nothingtobebraveabout.Themindisevenwithitself—uniform,unchanging—not‘even’intheordinarysenseof‘comingouteven.’It’s‘even’inthesenseofamindthathasreachedsufficiency:‘even’initsexcellence.

HereI’vebeentalkingaboutaheavytask,butalsoabouttheresultsasameansofencouragement,asameansofgivingthemindsomethingtoholdto.Theresultsaresuperlative,inkeepingwiththedifficultiesandhardshipsofthepractice.Whatdowewantinourlives?Weallwantwhatisgood.Eveninexternalthingswewantwhatisgood,soespeciallyintheareaoftheDhamma,whyshouldn’twewantwhatisgood?

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Thenstepupyourefforts.Whatdoesitmatterifthecemeteriescrybecausetheymissyou?Youhavebeencryingoverthecemeteries,sowhat’swrongwithlettingthecemeteriescryinturn?Theyhavenomorehopesnow.Youaren’tcomingbacktobebornordie.Thecemeteries’beingwithouthopeisbetterthanyourbeingwithouthope,becausethere’snothinggoodaboutbirthanddeath,circlingaround,backandforth,withnothingbutsufferingandstresseverylifetime.

Soworkoutsolutions—andmakethemsucceed.Whateverthingsarethornsintheheart,usemindfulnessanddiscernmenttoexplore,toprobeondownandremovethemcompletelysothatthey’reallgone.Oncethey’reallgone,that’stheresultofyourwork.We’vetalkedabouthowhardtheworkis:Whataretheresultslike?Aretheyworthit?Findoutforyourself—andthenyouarefreetolivewhereveryoulike.TheBuddhasays,

vusitaṁbrahmacariyaṁ:

‘Theholylifeisfulfilled,thetaskofthereligionisdone.’Thisisnowcompletelyapparentineveryway.Whateverisstressfulisamatterofdefilement.Whenthecause—defilement—isended,theresult—stress—isendedaswell.That’sallthereis.Fromthenonthereisnothingbutultimateease,whichnothingwilleveragaincometodisturbthroughouteternity.

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AttheEndofOne’sRope

Whereverthere’sthereligion,it’scoolandpeaceful.Whereverapersonpracticingthereligionislacking,it’shotandtroubled.Ifthere’snoreligion,theheartisashotasfire.Wheneverthere’sthereligion—mindfulnessanddiscernment—investigating,lookingaftertheheart,theheartiscool.

Whenwefirstbeginsuppressingtherebelsintheheart,wesuffer—becauseforthemostpartwe’redefeatedbythem—butatleastwestillhavethestrengthtofightwiththem.Eventhoughwemayloseouttothemsometimes,it’sbetterthangrovelingbeforetheminabjectsurrenderwithnowayofputtingupafightatall.

Thepracticeintheareaofthemindfallsintostages—andthereareboundtobestageswhereit’scomplicatedanddifficult.Especiallyatthebeginning:It’sdifficultinthatwecan’tseebeginningsorends,causesoreffects.Wedon’tunderstandanythingatall.WhenwetaketherudimentsofDhammawehavegainedfromthetextsorourteachersandputthemintopractice,sometimesright,sometimeswrong,thisiswhenit’sverydifficult.Thedesiretoknowandseeisverystrong,buttheheartisn’twillingtocomply.

ThisisonekindofanxietyI’vebeenthroughmyself.Itoverflowedtheheart.Toputitsimply,itwasasifthedesiretoseeandknowtheDhammaintheheartwasreadytooverflowitsbanks.Butwhenpracticing,theheartdidn’tcomplywiththedesiretoknowandsee—andthathadmeupsetanddisappointed.SometimesI’dbesittingandthetearswouldflowbecauseofmyself-recriminations:‘Youdon’thaveanypotentialtospeakof.You’veordainedsimplytobeadeadweightonthereligion.Hereyouaresittinginmeditationandcan’tfindawayinorawayout.You’rejustsittingburiedinaheapofsuffering.’Themindwouldthinkinallsortsofwaysoutofself-pity—thatIwasahopelesscase,thatIdidn’thaveanypotentialtospeakof,didn’thavethepotentialfortheextraordinarylevelsofDhamma,didn’thaveanypotentialatall—totalconfusion!

Actually,mypracticewasn’tyetright.Iwasaimingattheresults—theincome—withoutpayingattentiontowhetherIwasdoingtheworkrightorwrong.Thedesirewasstrong,butwhenitwasn’tfulfilled,itcausedsuffering.HadIpaidsomeattentiontowhethermypracticewasrightorwrong,Imighthavecometomysensesenoughtohaveevaluatedthings,tohaveabandonedsomeofmybullheadedattachments,ortohavecutbackonmydesiressothatthesufferingwouldhavebecomelighter.

ButwheneverI’dmeditate,whateverI’dfocuson,allIwantedwastoknowandseethepaths,thefruitions,andnibbānainlinewithwhatIimaginedthemtobe—heavenwaslikethis,theBrahmāworldswerelikethat,nibbānawaslikethis.I’dimagine.Speculate.Thedesirewasfierce.Iwantedtoknow,tosee,togainreleasefromsuffering,butmypracticewasn’tmakinganyheadway.Alltherewas,wassimpledesire:Iwould

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simplysitwanting,liedownwanting,walkwanting,standwanting.I’dsitinmeditation—wanting—butthemindwasn’tworkingatitsmeditation.Itjustwanted.I’dbedoingwalkingmeditation,butthemindsimplywanted—somuchsothatI’dforgetwhatIwasdoing.Iwasn’tgettinganyresultsbecausethereweren’tenoughofthecausesthatwouldbringaboutthethingsIaimedfor,sohowcouldIhavereachedthegoalIaimedfor?ThisissomethingI’vebeenthrough.Theworkofmeditationstruckmeasbeingmoredifficultthananyotherwork.

I’dbemeditating,‘buddho,buddho,buddho,’butthedesirewouldalwaysbegettingintheway—becauseIwantedtoknow,Iwantedthemindtobelikethisorthat,andsoI’dgetengrossedinmydesiresandforgetmyworkofmeditationuntilIdidn’tknowwhere‘buddho’hadgone.Asaresult,Ididn’tgetanywhereatall.Iwasconstantlyfeelingdrearyanddisappointed.Thisisthewaythingsalwayswereintheheart.

Butevenso,thiswasn’tanythingcomparedtothestageatwhichthemindregressed.Whenthemindregresses,it’sreallyupsettingbecauseyouusedtoseeresults.Youusedtogainasenseofease,mentalstillness,andpeaceappearingclearlyasasolidfoundationintheheart,butnowit’sdeteriorated.Thismakestheheartreallyagitated—somuchsothatthereisnothingtoholditincheck.Luckily,though,inspiteofmyagitation,Ididn’tretreat.Iwassimplydeterminedtoseethingsthrough.Iwasn’twillingtoretreatortoslackenmyefforts.

Thereasonwhythemindregressedandcouldn’tmakeacomebackwasthesamesortofthing:desire,nothingmysterious.Themindwantedtoknowandseeasithadbefore,butitsworkwasn’tcoordinatedorcontinuous.Alltherewas,wasdesire.Nomatterhowmuchyoudesire,itdoesn’tgiveanyresults,becausethatwouldgoagainsttheprincipleofcausality.Ifyoudon’tmakethecausesascompleteastheyshouldbe,howcanyouexpecttoknowasyouwant?Youcan’t.Sitting,I’dbeagitated.Lyingdown,I’dbeagitated.I’dgointotheforest,intothemountains,whenthemindhadregressed,andnothingwasanygoodatall.Icouldn’tfigureitout.

OftheanxietiesI’vefeltinmylifeasamonk,theanxietyIfeltduringthatperiodwastheworst.Iwasagitatedbecauseofmydesiretoattain.IwasupsetbecausethemindhadregressedandnothingIcoulddowouldbringitback.Atfirstithadregressedjustalittlebitandthenitkeptregressing,regressinguntilitwasallgone.Nothingwasleft,notoneredcent.ItwasasifIhadnevermeditatedatall.

WhenI’dsitinthisstate,IwasasagitatedasifIwereonfire—becauseofthedesire.Thedisappointmentthatmyattainmentshadfloatedawayanddisappeared,plusthedesiretogetthemback:Thesetwothingscamethronginginatthesametimeandsowerereallystrong.WhereverIstayedwasunsatisfactoryandnohelpatall.EventhoughIwassuffering,Iwouldsimplykeepsuffering.Ididn’tknowanywayout.EventhoughIwanted,Iwouldsimplykeepwanting.Ididn’tknowhowtogetmyconcentrationback.Alltherewas,wasdesire—regretforthethingsthathadonceappearedtomysurpriseandamazementbutnowweregone.Therewasnothingbut

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disappointmentfillingtheheart,nothingbutsimpledesire,anditcouldn’tbringbacktheDhammathathaddisappeared.FinallyIcametofeeldespair—foreverything.Thiswaswhenthemindgaveuponitsdesire.

AsfortheresultsIhadwanted,well,Ihadwantedthemforalongtime.Asforthesuffering,Ihadsufferedimmenselybecauseofthedesires,buthadn’tgainedanythingfromthem.SonowIwouldn’thaveanythingtodowiththem.I’dthrowthemallout.IfIwasgoingtoknow,I’dknow.Ifnot,sobeit.AllIwasafterwas‘buddho.’Whateverthemindwasgoingtothink,Iwouldn’tbewillingtoletmindfulnesslapse.‘Getwithit,then.CanitreallybethatI’mnotgoingtoknow?Whatever’sgoingtohappen,I’mreadyforit.’

AssoonasIgaveuponmydesires,theywerenolongersofierce,andsothesufferinggraduallylessened.Isetmymindonmywork.WhereverIwas,I’dkeeprepeating,‘buddho,buddho,buddho.’Ithadalwaysbeenatraitwithmetobeearnest:WhateverI’ddo,Iwouldreallydoitandwouldn’tjustplayaround.NowIgottoseethistraitinaction.Ididn’tletupinmyrepetitionof‘buddho.’Whetherwalkingordoingmychores,Iwouldn’tbewillingtoletitlapse.I’dkeepmakingtheeffort.Whilesweepingthemonasterycompound,Iwouldtrytokeepupmyguard—untilthemindletitsworklapseforamoment.Iwasalerttothefact,andthemindgotrightbacktowork.‘There.Nowthat’sthewayitshouldbe.’

Aftergivingupitsdesires,themindwasnolongerinvolvedwiththepast.Itstayedinthecircleofthepresentandwoulddonothingbutrepeatormeditateon‘buddho.’Whetherornotitwouldgetanyresultswoulddependonwhat‘buddho’wouldgrant.Finallythemindbecamestill,and‘buddho’wasnolongernecessary,soIcouldletgoofthemeditationwordatthatmoment—andatthatpointthemindwaswillingtosettledown.Before,ithadn’tbeenwilling.

Whenthemindhadsettleddowninstillness,therewasnoneedtorepeattheword‘buddho.’Allthatremainedwassimpleawareness—clearandconspicuous—sothemindstayedwiththatsimpleawareness.Assoonasitwithdrew,Iwouldstartpumping‘buddho’backin.Ihadnohopes,becauseIhadalreadyhopedinthepast.Ihadnohopesforwhatwouldhappen,nohopesforwhattheresultswouldbe.Ihadalreadyhopedinthepast,andithadn’tgivenmeanydecentresultsatall.Ihadseentheharmofhopes—thesortofhollow,unreasonablehopesthatwon’tdotheworkandlookonlyfortheresults.

So,nowIwasgoingtodonothingbutwork,nothingbutwork:repeating‘buddho’withoutlettingupevenforamoment.Oncethemindhadreceivedpropernourishmentandcare,itbecamestill—graduallymoreandmorestill,moreandmoresteady,untilitreachedthelevelithadbeenbeforeithadvisiblyregressed.

Whatwasstrangewasthatwhenitreacheditsoldlevel,Istillabandonedmyhopes.‘Ifit’sgoingtoregress,letitregress.I’vehadenoughoftryingtoresistitbyusing

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desire,whichhasn’tservedanypurpose,nottheleastlittlebit.So,howeverthemindisgoingtoregress,letitregress,butIwon’tabandon“buddho.”I’malwaysgoingtokeepatit.’

Whenitreachedthedaywhenitwouldnormallyregress,itdidn’tregress!Thatmademealotmoresureofthecauses.SoIsteppedupthecauses—therepetitionof‘buddho’—evenmore,withoutstopping.Iwouldstoponlywhenthemindgatheredinstillness.Themindbecameprogressivelymoreandmorefirm.WhereverI’dsit,itwouldbebright.Light.Completelyclear.Iwassureofmyself:‘Nowit’snotgoingtoregress.’Afteroneday,twodays,onemonth,twomonths,itstilldidn’tregress.

Before,themindwouldregressaftertwoorthreedays.Aftertwoorthreedaysitwouldcomedownwithacrash,withnothinglefttoshowforitself.I’dhavetokeeptryingtocareforitfor14or15daysbeforeitwouldreachitsoldlevel,andonceitgotthereitwouldstayjustadayortwoandthencollapseinaflash,withnothingleftatall.Allthatwasleftwasdrearinessanddisappointment.

Now:‘Ifit’sgoingtoregress,letitregress.I’vehopedinthepast,andithasn’tservedanypurpose.AllI’mafteristhis,justthisonething:“buddho.”’

(Speakingofthesufferingwhenthemindregresses,youreallyfeelalotofanguish,somuchsothatyou’rereadytosurrender.ButIwasluckyinoneway,thattheminddidn’tretreat.Itwasdeterminedtoseethingsthrough,whichwaswhyIwasabletobearwithit,abletostay.Hadthemindbecomediscouraged—‘It’dbebettertostop’—thatwouldhavebeentheendofme.Therewouldhavebeennothingmoretotell.)

Fromthenon,themindkeptprogressing.Monthaftermonth,itbecamemoreandmorestable,moreandmorefirm.Asformymeditationword,Iwasn’twillingtoletuponit.Thiskeptupuntilthemindwasalwaysprominent.

ThatwaswhenIletthemeditationwordgo.Inotherwords,theawarenessofthemindwaspronounced,andthatwasenoughforthemindtodependon,sotherewasnoneedtorelyonanymeditationwordforfurthersupport.Themindfullyknewitselfandcouldsustainitself.AtthispointIdidn’thavetorepeatanymeditationwordbecausethemindwasprominentatalltimes.Iwouldfocusrightthere.WhereverIwent,Ifocusedrightthere.Iknewrightthere,justasIhadfocusedon‘buddho.’Itcouldformafinefoundationforthemind.Iwassureofmyselfthat:

(1)Thisfoundationhadbecomeprogressivelymoreandmorestableuntilitwasmorestablethanithadbeenthefirsttimeithadprogressedandthenregressed.

(2)Asforfocusingonawareness,whenawarenesswasfullypronounced,Ishouldfocusonthatwithoutlet-up,inthesamewayIhadfocusedonrepeating‘buddho’untilthemindbecamemoreandmorerefined.ThiswasafoundationforthemindonwhichIcoulddepend.

Fromthatpointon,Ireallysteppedupmyefforts.ThetimeIstartedsittinginmeditationallnightuntildawncamefromthispoint.Istartedtositonenight,focusing

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onin,focusingonin,andatfirstthemindhadsettleddownbecauseitwasusedtosettlingdown.Itsettleddowneasilybecauseit‘hadagoodfoundation.’Ikeptfocusingonin,andaslongasnoenormouspainsarose,themeditationwentquietly.ButwhenIwithdrew,anumberofhourshadpassed,andahugepainarose,tothepointwhereIalmostcouldn’tbearit.Themindthathadbeenquietwastotallyoverturned.Its‘goodfoundation’hadcollapsedcompletely.Allthatwasleftwaspainfillingthebody—butthemindwasn’tagitated.Strange!

Thebodywassopainedthatitwasquiveringallover.Thiswasthebeginningofthehand-to-handcombatinwhichIwastoobtainanimportantapproach—whenreallyseverepainaroseunexpectedlythatnight.Ihadn’tyetmadeupmymindtosituntildawn,youknow.Ihadn’tmadeanyresolutionsoranythingatall.Iwassimplysittinginmeditationasusual,asusual,butwhenthepainaroseinfullforce:‘Eh?What’sgoingonhere?I’llhavetotacklethisfeelingsoastoseeresultstonight!’SoImadearesolutioninthatverymoment:‘Okay,ifthetimedoesn’tcometogetup,Iwon’tgetup.I’llfightuntilthedawnofthenewday.TonightforonceI’mgoingtoinvestigatepainsoastounderstanditclearlyanddistinctly.IfIdon’tunderstandit,thenevenifIdie,letmedie.Letmefindout.Sodigdown!’Thisiswhendiscernmentreallybegantoworkinearnest.

Ihadneverknown,neverimagined,neverdreamedthatdiscernmentwouldbecomesosharpwhenitwasattheendofitsrope,whenitwasreallycorneredwithnowayout.Discernmentreallystartedspinningaway.Itwentoutdigging,exploring,fighting,determinednottowithdrawitstroopsinretreat.WhenIwasattheendofmyrope,discernmentarose.Thismademerealize,‘Wehumanbeingsaren’tfatedtobestupidforever.Whenwe’reattheendofourrope,we’resuretomanagetofindawaytohelpourselves.’Soitwasthen:WhenIwascornered,overwhelmedbyseverepain,mindfulnessanddiscernmentprobedintothepain.

Whenpainarisesinfullforcelikethis,itfillstheentirebody.Atfirstitstartedinhotflashesalongthebacksofmyhandsandfeet,whichwasn’tmuchtospeakof,butthenwhenitreallyflaredupintosomethingbig,theentirebodywasablaze.Allthebones,astheywereconnected,werefuelfeedingthefireineverypartofthebody.Itwasasifthebodyweregoingtofallapartrightthenandthere.Theneckbonesweregoingtocomeapart.Everybonewasgoingtocomeapartfromitsconnections.Myheadwasgoingtofalloffandhitthefloor.Whenit’spained,everythingisonaparthroughoutthebody.Youdon’tknowwheretoholditbackenoughsothatyoucanbreathe,becauseeverywherethere’snothingbutamassoffire—paininfullforce.

WhenIcouldn’tfindasafespotinwhichtoplacethemind,mindfulnessanddiscernmentdugdownintothepain,searchingforthespotwherethepainwasgreatest.Whereverthepainwasgreatest,mindfulnessanddiscernmentwouldinvestigateandexplorerighttherebyferretingoutthepainsoastoseeclearly,‘Wheredoesthisfeelingcomefrom?Whoispained?’Whentheyaskedeachpartofthebody,eachofthem

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remainedinkeepingwithitsnature.Theskinwasskin,thefleshwasflesh,thetendonsweretendons,andsoforth.Theyhadbeenthatwayfromthedayofbirth,buttheyhadn’tbeenpainfulallalongfromthedayofbirthinthesamewaythattheyhadbeenfleshandskinfromthedayofbirth.‘Thepainhasbeenarisingandvanishingatintervals.Ithasn’tbeenlastinglikethesepartsofthebody.’

Ifocusedondown.‘Eachpartofthebodythat’saphysicalformisareality.Whateverisarealitystaysthatway.Rightnowwhereisthefeelingarising?Ifwesaythatallthesethingsarepainful,whyisthereonepointwhereit’sreallysevere?’SoIseparatedthingsout.Atthispoint,mindfulnessanddiscernmentcouldn’tslipawayanywhereelse.Theyhadtorunalongtheareasthathurt,whirlingaroundthemselves,separatingthefeelingfromthebody,observingthebody,observingthefeeling,andobservingthemind:Thesethreearetheimportantprinciples.

Themindseemedcomfortable.Nomatterhowmuchpainwasarising,themindwasn’twrithingorsufferingoranything.Butthepaininthebodywasclearlyverystrong.Thenatureofpainandofwhateverdefilementswehaveisthattheyjointogether.Otherwisethemindwon’tbetroubledoraffectedbythephysicalpainthat’sreallysevereatthatmoment.Sodiscernmentkeptdiggingdownuntilthebody,thefeeling,andthemindwereallclear,eachinlinewithitsindividualtruth.

Themindwaswhatlabeledthefeelingasbeingthisorthat:ThisIcouldseeclearly.Assoonasthiswasreallyclearinthisway,thefeelingdisappearedinaflash.Atthatmoment,thebodywassimplythebodyinlinewithitsreality.Thefeelingwassimplyafeelinganditdisappearedinaflashintothemind.Itdidn’tgoanywhereelse.Assoonasthefeelingdisappearedintothemind,themindknewthatthepainhadvanished.Thepainhadvanishedasifithadbeensnappedoffandthrownaway.

Inaddition,thebodydisappearedfrommysenseofawareness.Atthatmoment,thebodydidn’texistinmyawarenessatall.Allthatwasleftwassimpleawareness,becausetherewasonlyonething—awareness—anditwassimplyaware.That’sall.Themindwassorefinedthatyoucouldhardlydescribeit.Itsimplyknew,becauseitwasextremelydelicateandrefinedwithinitself.Thebodyhadcompletelydisappeared.Feelingshaddisappeared.Nophysicalfeelingswereleftatall.Thebodysittingrightthereinmeditationhaddisappearedfrommyawareness.

Allthatwasleftwas‘simpleknowingness,’withoutanythoughtsbeingfashionedaboutthisorthat.Atthatpoint,themindwasn’tforminganythoughtsatall.Whenitdoesn’tformthoughts,wesaythatnothingatallmakestheslightestmove.Themindisfixed—firmlyfixedinitsownsolitude.It’samindinitssimpleform,onthelevelofamindcenteredinstillness—butmindyou,thisdoesn’tmeanthattherewasnounawareness.

Unawarenesshadinfiltratedrightthere,becausethemindhadn’twithdrawnfromunawareness.Themindandunawarenesswerequiettogetherbecauseunawarenessdidn’tgetouttowork.Whendiscernmenthasitsurrounded,unawarenessshrinksin

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andhidesout,quietintheheart,likethesedimentinthebottomofawaterjar.Atthatpoint,Ibegantofeelamazed.Therewasnopainleft.Thebodyhad

disappeared.Onlyonethinghadn’tdisappeared:anawarenesssorefinedIcouldn’tdescribeit.Itsimplyappearedthere.Youcouldn’tsayanythingelseaboutit.Thethingthatsimplyappearedthere:Thatwasthegreatmarvelatthatmoment.Therewasnomotionintheheart,norippling,nothingofanythingatall.Itstayedfixedandstilllikethatuntilenoughtimehadelapsedandthenitmoved.Themindbegantowithdrawandrippled—blip—andthenwasquiet.

Thisripplinghappensonitsown,youknow.Wecan’tintendit.Ifweintendit,themindwithdraws.Whathappensisthatthemindhashadenough,ofitsownaccord.Whenitripplesina‘blip’likethis,it’sawareofthefact.Assoonasthe‘blip’appears,itvanishes.Afteramomentitripples—blip—again,anddisappearsinthesameinstant.Thentheripplinggraduallybecomesmoreandmorefrequent.

Whenthemindwithdrawsafterhavingfullysettleddowntoitsfoundation,itdoesn’twithdrawallatonce.Icouldclearlyseethisatthatmoment.Themindrippledslightly:Asaṅkhāraformedina‘blip’andthendisappearedbeforeithadamountedtoanythingatall.Itrippled—blip—anddisappearedrightthenandthere.Afteramomentitrippled—blip—again.GraduallyitbecamemoreandmorefrequentuntilfinallyIcamebacktoordinaryconsciousness,totheordinarylevelofthemind.Iwasawareofthebody,butthepainwasstillgone.Whenthemindcamebackout,therewasstillnopain.Itwasstillquietuntiltimecameforthepaintoreappear.

ThisiswhereIgotmystandardandmycertainty.IrealizedthatIhadarrivedatabasicprincipleincontendingwithpain:‘Sothisishowitis.Painisactuallysomethingseparate.Thebodyisseparate.Themindisseparate,butbecauseofonething—delusion—allthreeconvergeintoone,andthewholemindbecomesdelusion,thewholemindistheonedeluded.Eventhoughpainmaysimplyariseinlinewithitsownnature,ifwegrabholdofittoburnourselves,it’shot—becauseourlabelingmakesithot.’

Afterafairwhile,thepainreturned,soIhadtotackleitagain,withoutretreating.Ihadtodigondown,exploringagainasIhadexploredbefore,butthistimeIcouldn’tusethetacticsIhadusedininvestigatingandremedyingthepainthelasttimearound.Ineededfreshtactics,newlydevisedbymindfulnessanddiscernmentsoastokeepupwithevents.Itwaspainjustthesame,butthetacticssimplyhadtobepertinenttothemoment.Icouldn’tremedymattersbyholdingtotheoldtacticsIhadusedtoinvestigateandknowinthepast.Theyhadtobefresh,hottacticsdevisedinthepresenttocurethepresent.Themindthensettleddownfirmlyinstillnessasithaddonebefore.

Inthatfirstnight,themindsettleddownthreetimes,butIhadtogothroughthreeboutsofhand-to-handcombat.Afterthethirdtime,dawncame—theendofthefinalshowdownusingreasonwithrealmindfulnessanddiscernment.Themindwas

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audacious,exultant,andhadnofearofdeath.‘Howevergreatthepainmaybe,that’sitsownordinarybusiness.Aslongaswedon’tenterinandloadourselvesdownwithit,painhasnosignificanceintheheart.’Themindknewclearlythatthebodyhasnosignificanceintermsofitself,intermsofthefeeling,orintermsofus—unlessthemindgivesitasignificanceandthengathersinthesufferingtoburnitself.There’snothingelsethatcancomeinandmakethemindsuffer.

Gettingupthatmorning,Ifeltaudaciousinanextraordinaryway.IwantedtotellVenerableĀcariyaMunofmyknowledgeandcapabilities.ThiswasbecauseIfeltdaringinawayhardtodescribe.HowwasitthatthingscouldbesomarvelouslikethisinawayIhadneverencounteredbefore?EversinceIhadbegunmeditating,nothinglikethishadeverhappened.Themindhadcompletelycutoffallconnectionwithanyobjectsandhadgatheredwithinitselfwithrealcourage.Ithadgatheredbyinvestigatingallarounditself,whichwaswhyithadcalmeditselfinwardlylikeathoroughbred.Whenitwithdrew,itwasstillfullofcourage,withnofearofdeathatall,owingtoitsconvictionthat,‘Iinvestigatedlikethisandthiswhenpainarose.Thenexttimeitcomes,Iwon’tfearitbecauseit’sthesameoldpain.It’spainwiththesameoldface.Thebodyisthesameoldbody.Discernmentisthesameolddiscernmentwe’veusedbefore.’Forthisreason,theheartfeltnofearofdeath—somuchsothatitfeltallsortsofthingshardtodescribe.Toputitinworldlyterms,itwaslikedefyingsomeonerighttohisface,withnofearofpainordeath.

See?Whenthemindisbold,it’sboldalltheway.Daringalltheway.Itfightswithoutretreating.‘Okay,I’lltakeyouon.’Toputitsimplyandfrankly,that’sjusthowitfeels.Whenthetimecomestodie,‘Okay,I’lltakeyouon.’Theminddoesn’tretreat.‘Whenthetimecomestodie,wherewilldeathfindanypainforusgreaterthanthis?There’snosuchthing.Theonlypainisthepaininthekhandhas.Itcanbegreatorsmall,butweknowithereinthekhandhas.Nomatterhowmuchorhowheavythepainmaybe,itcan’toutstripourknowledgeandcapabilities.Itcan’toutstripourmindfulnessanddiscernment.Mindfulnessanddiscernmentarecapableofkeepingtrackofitall,astheyhavealreadyknownandremoveditinthepast.’Thisiswhatmademefeelreallybold.

Whenthetimewouldcometodie,Ididn’tseethattherewouldbeanyproblem,withmindfulnessanddiscernmentallaroundmelikethis.Ifthetimecametodie,thenletmedie.Birthanddeathcomeinapair.Youcan’tseparatedeathfrombirthsoasnottodie,becausetheyareequaltruths.

Thenexttimearound,Itookonthepainagainandknewinthesameway.Ikeptonknowinginthesamewayandwinningeverytime.OnceIhadgivenitallmystrengthinthatway,therewasneveradayinwhichI’dsay,‘LastnightIstayedupinmeditationallnightuntildawnanddidn’tgetanythingoutofit.’Butanynightinwhichthemindhaddifficultyinvestigatingandsettlingdown,Iwouldcomeoutfeelingbatteredallovermybody.I’dbeallstiffandsore.

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Butasforgettingtacticsandstrengthofmind,I’dgetthemeverytime,untilInolongerhadanyfearofdeathatall—andwherewouldIgetanyfear?Deathwassomethingordinary.Inotherwords,discernmenthadanalyzeddownto‘Whatdies?’Hair,nails,teeth,skin,flesh,bones:They’resimplytheiroriginalelement—solidity,theearthelement.Sincewhendidtheearthelementeverdie?Whentheydisintegrate,whatdotheybecome?Ifwefocusondown,weseethattheyreturntotheiroriginalproperties.Thewaterelementreturnstoitsoriginalproperty.Thewindandfireelementssimplyreturntotheirownoriginalproperties.Nothingisannihilated.Theelementshavesimplycometogetherinalump,andthemindcomesinandanimatesit—thissuper-deludedonecomesinandanimatesit,that’sall—andthencarriestheentireburden:‘Thisismyself.’Itlaysitsclaims:‘Thisisme.Thisismine.’Andsoitrakesineverykindofsufferingasifcontractingforthewholemass,usingthoseassumptionssimplytoburnitself,andnothingelse.

Theminditselfistheculprit.Thefivekhandhasaren’ttheculprits.Theyaren’tourenemiesoranything.Theysimplyhavetheirownreality,butwemakeassumptionsandcarrythenasaburden.Thisiswhythere’ssufferingandstress.Wemanufactureitourselves.Thesethingsdon’tmanufactureitforus.‘Thereisnothingthatcomesandgivesussuffering’:Thisishowthemindcametounderstandthings.Wearetheoneswhomisconstruethings.Wearetheoneswhosufferbecausewemisconstruethings.Thisproducessufferingtoburnandtroubletheheart.Icouldclearlyseethatnothingdies.

Theminddoesn’tdie.Itbecomesmorepronounced.Whenwefullyinvestigatethefourelements—earth,water,wind,andfire—downtotheiroriginalproperties,themindbecomesevenmorepronouncedandclear.Sowhereisthereanydeath?Whatdies?Noneoftheseconditionsdie.Thefourelements—earth,water,wind,andfire:Theydon’tdie.Andasforthemind,howcanitdie?Itbecomesmoreaware.Morepronounced.Moreconspicuous.Thisdoesn’tdie,sowhydoesitfeardeath?We’vebeenfooledallalong,fooledforeonsandeons,foractuallynothingdies.

Now,theword‘fooled’doesn’tmeanthatanyoneintendedtofoolus.We’vebeenfooledsimplybecauseofourowndelusion—fooledintofearingdeath.Nowwesee:Thisishowtheworldfearsdeath—fromnothavingexploreddowntoitstruth,fromnotknowingwhatdies.Becauselook:Nothingdies.Eachthingsimplyhasitsseparatereality.Isawthisclearly.Themindproclaimeditselfbyitsverynature.Isawitsmarvelousnessclearly,everytime.

Evenwhenthepainwasashotasfireinthebodyandseemedreadytoreachtheclouds,itwouldvanishclearaway,withnothingleft,duetothepowerofmindfulnessanddiscernment;eventhebodywouldvanishfrommysenseofconsciousnessandwouldn’tappearatall.Wheneverythingdisbandedcompletelyastheresultofmyinvestigation,allthatremainedwassimpleawareness,asiffloatinginmid-space(althoughIdidn’tmakethecomparisonatthemoment).Itwascompletelyempty,butthe

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awarenessknewclearly.Therewasonlyonething.Therewasonlyonestrangethingintheworld:theheart.

Earth,water,wind,andfiremadenocontactwiththeheart.Theheartthushadnosenseofearth,water,wind,fireoranypartofthebody.Allthatremainedwasasolitaryawareness,anawarenessnotinvolvedwithanythingatall—anamazingawareness,comingfromhavinginvestigatedthingswithcircumspectionandthenhavingwithdrawnfromthem.Clear.Outstanding.Astounding.

Oncethemindcanbesettleddownlikethis—fornomatterhowmanydaysornightsitmaylast—ithasnosenseofpain,thatthebodywillfallapart,thatithurtshereorachesthere:nosenseofanyofthisatall.Andwhatwouldgiveitanysenseofthis?Timeandplacedon’texistinthatmentalstate.ThiscalledtomindhowtheBuddhas,PaccekaBuddhas,andarahantdisciplescouldenterthecessationoffeelingandperceptionforsevendaysatatime.Theycouldenterforasmanydaysastheyliked.Iftheirmindssettleddownlikethistotheextentofnotbeinginvolvedwithanythingatall,leavingjustplainawarenesswithoutanyinvolvementwithtimeorplace,thentheycouldsitforeonsiftheyliked.Evenifthebodycouldn’tendure,ifitweretobreakapart,itwouldsimplydoso,withouthavinganyimpactonthisnatureatall.

Thiswaswhenmymindaccepted—reallybelievedin—theabilityofthoseextraordinarypeoplewhoenterthecessationoffeelingandperceptionforso-and-somanydays.Iftheirmindsreachedthislevelwithoutwithdrawingbackouttoanythingoutside,thenfordaysormonthstheywouldn’thaveanyperceptionofanythingatall.Wherewouldtherebepainandpleasureintheirbodies?Therewouldn’tbeanyatall.Theywouldn’thaveanysenseofthebody.Theywouldn’thaveanyawarenessoffeelings.Allthatwouldremainwouldbeplainawareness.Theycouldsitforeons,iftheyliked,aslongasthemindwaslikethis.

ThismademebelieveinthestoriesofthePaccekaBuddhaswhoenteredthecessationoffeelingandperception.SoItookthisasaconfirmationinmymind.WhoeversaysI’mcrazycangoaheadandsayso.Theyhavemouths;wehaveears.Ifwewanttolisten,wecan.Ifwedon’t,wecankeepstill.Weareallfreetohaveouropinionsonthismatterandthat.Noonehasamonopolyonknowingandseeing!

EventhoughIdidn’tsitforalongtime,thestateofmindthathadgrownstilltothatextentforaspelloftimewasenoughtoserveasconfirmationofthosewhoenteredthecessationoffeelingandperceptionforlongperiodsoftime,becauseithadthesamecharacteristics:notinvolvedwithanythingatall.Thebodywouldsimplybeabody.Ifitweretofallapart,ifitcouldn’tlast—afterall,thebodyisinconstant,stressful,andnot-self—thenitwouldsimplyfallapartwithoutthemind’sbeingaware.

Thisisalevelattainedthroughmindfulnessanddiscernment.It’salevelwherediscernmentfostersconcentration.Themindreachesthefullextentofconcentration

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likethisbecausediscernmenthasfullyinvestigateddowntocausesandeffects.Itthengatherswithcourageandgreatrefinement.Ordinarily,whenthemindfilledwithjustthepowerofconcentrationfocusesandsettlesdown,itissimplyunmovingandnothingelse.Itisn’tasprofoundandrefinedasthis.Butthemindstilledthroughthepowerofdiscernmentisrefinedeachtime.Oncewehavegonethroughhand-to-handcombatinthiswaytothepointwherewegetresults,themindhastobeabsolutelyquiet,justlikethis.

Thiswasthebasis,orthestartingcapital,formycourage;theprimaryseedformyfirmconvictionintheaffairsofthemind.Nomatterhowmuchanythingelsemightbeannihilated,thisknowingnaturewouldnotbeannihilated.Icouldseethisclearly.Isawitclearlyatthepointwhennothingelsewasinvolvedinmysenseofawareness.Therewassimplythatsingleawarenessandsoitwasverypronounced.Icouldn’treallysaywhetherthiswasonthelevelofconcentrationorofdiscernment.Whenthemindactuallywasthatway,that’showitwas.

FromthatpointonIkeptatit.Ikeptinvestigatingoutintheareaofdiscernment,rangingoutwidely,thencirclingbackinagain.AssoonasIwouldunderstand,stepbystep,themindwouldletgoandcircleinwardinanever-narrowingsphere,investigatingthekhandhasandelements,separatingthekhandhasandelements.

Thisiswhereitbegantobe‘samuccheda-pahāna’—absoluterelinquishment,arisingfromtheinvestigationintheperiodthatfollowed.Aslongastheinvestigationhadn’tbeenabsolute,itwouldwinoutforonlyaperiodoftime,justenoughtoserveasevidenceandproof.Itstillwasn’tabsoluterelinquishment.Butwhendiscernmentcametoareallyclearunderstandingwhileinvestigating,thenitpulledoutandseveredallties,stepbystep—severedthingssothattherewerenoconnectionsleft;severedthemstepbystep,leavingjustplainawareness.

Thebody(rūpa)wasseveredfromattachment.Vedanā,saññā,saṅkhāra,andviññāṇawereseveredfromattachment.Oryoucouldsaythatthe‘heart’wasseveredfrom‘them.’Thingskeptbeingsevereduntilonlyawarenesswasleft—inotherwords,themindwithunawarenessburiedinsideit.SoIprobedonin,smashedthingstobits,slashedthemtosmithereenswithup-to-the-minutemindfulnessanddiscernment.Themindofunawarenessbrokeapart,andwhenthemindofunawarenessbrokeapart,thatwasall!

ThatwaswhenIcametoknowthatallofthemarvelsIhavementionedhereweresimplyanaffairofunawareness.Theyhadsimplybeenasupport,away-station,aseedthathadproducedconvictionstepbystep,butafterthat—ifyouweretosaytheyweregood,theyweregood;butifyou’reaimingatthesubtleDhamma,thisgoodnessisthegoodnessofunawareness.It’snotgenuinegoodness,notpuregoodness.It’sgoodnessmixedwithevil,withsufferingandstress,becausestressstillhasachancetoarise.Wehavetokeepslashingin,slashinginuntileverythingissmithereensintheheart.Whateverisaseedofanythingcounterfeitintheheart,washitaway,scrubitaway,

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untilnothingisleft,andthat’sall.Theentiremindthatisassumedtobe‘this’or‘that’isallgone.

Thisiswherethemindreachesabsolutepurity,whereitreachescompletefreedomfromallconventionalrealities.That’sreally‘all’!It’sastounding.Ifitweren’tastounding,itwouldn’tbereleasefromstress.ThisisaDhammaapart—aDhammabeyondconventions.

WhetherwhatI’vedescribedhereisdifficultornot,consideritforyourselves.SometimesI’dfeelreadytopassout.SometimesI’dfeelasiftheentirebodywereonfire.Whenthepainwasreallyfierce,itseemedtofilltheentirebody.ButultimatelyIwasabletopassthroughthesethings,toresolvethemusingmindfulnessanddiscernment.

Soifweputthemtouse,mindfulnessanddiscernmentareneverattheendoftheirrope.Wehumanbeingsaren’tfatedalwaystobestupid,youknow.Whenwecometotheendofourrope,we’resuretobeabletosaveourselves.Whoshouldbewillingtogounderwhenwehavethemindfulnessanddiscernmenttoremedythings,orwhenthere’sanopeningthroughwhichwecanescape,throughwhichwecanforceourwayout?Whowouldwillinglybeburiedtodeath?Wecan’thelpbutmanagetofindawayout.

Whenthepainissopiledonthatwecan’tseeanywaytocureitotherthanusingmindfulnessanddiscernmenttoexploreandfindawayout,discernmentdoesn’tdependonthispersonorthat.Whenthetimecomesforthemindtoinvestigatewhenit’scornered,itgathersitsforcesandmanagestosaveitself.

TheBuddhathustaughtustolivein‘crucial’places—placeswherewe’recornered,attheendofourrope—wherewelivesimply,sothatmindfulnessanddiscernmentcanworkfullsteamaheadandseetheirowncapabilities,ratherthansimplywaitingforhelpfromothers.Timeandplacecanhelpgiverisetomindfulnessanddiscernment.Ifweliveinascaryplace,mindfulnessisstrong.Discernmentissharp.Whateverweinvestigate,theyareadroitandaudacious.Ifweliveinacomfortableplace,wegetlazy.Weeatalotandsleepalot.Thisisthewayitiswiththemind.Ifweliveinordinarycircumstances,we’reverylazy,veryinert,veryapatheticandlistless.Ifweliveinplacesthataren’tscary,webecomeheedlessandreverttobeingcomplacent,tosleepinglikepigs.

Ifweliveinascaryplace,we’realwaysalert.Whenwe’realert,we’realwaysself-aware,becausealertnessiswhatitmeanstobemindful.Mindfulnessappearswithinus,alwaysself-aware,alwaysengagedinpersistenteffort.Whatevermakescontact,weunderstandbecausewe’renotcomplacent,becausewe’realwaysalert.Thisiswhywe’retaughttoliveinwhateverplacesareappropriate,becausetheycangivegoodencouragementorsupporttoourpersistenteffort.

Ifwehavecomfortablehutsinwhichtolive—aswehavehere—everythingcaresfor

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oureveryneed.Foodoverflowsourbowls.We’refloodeddayandnightwithfruitjuice,softdrinks,cocoa,andcoffee.Maincoursedishesanddessertscomepouringinfromeverydirection.Ifwelackmindfulnessanddiscernment,welieclutchingourfood,likeapiglyingnexttoitshayandthenclimbinguptolieonthechoppingblock.AsfortheDhamma,wehavenohopeofwinningit.Anymeditationmonkwhois‘clever’inthiswayisboundtogounderinthiswaywithoutadoubt.

Tohavemindfulnessanddiscernment,wehavetothink.Howevermuchofthenecessitiesoflifewemayhave,wemustfindtacticsforkeepingthemindinshape,tokeepwaryanduncomplacentlikeadeerwaryofdanger.

Inplaceswhereyoudon’thavetobewaryoffoodlikethis,themindgoesaboutthinkinginanotherwaytoreformitself.There,wherewillyougetanexcessofanything?Everythingislacking.Insufficient.Somedaysyougetenoughalmstoeat,somedaysyoudon’t.‘Thiswaythere’snothingtobeconcernedabout,becauseyou’vebeenfullandbeenhungrybefore.Evenifyougowithoutfoodforoneortwodays,youwon’tdie.’

Thisishowtheheartdealswiththeproblem,andsoitisn’tconcernedaboutfoodoranythingelse.Ifthere’snothingbutrice,youeatrice—andyoudon’tseethatyou’reconcernedaboutit.‘Afterall,you’vecometoaplacelikethis,sowhat’swrongwitheatingwhatever’savailable?Whereareyougoingtofindanythingtogowiththerice?You’vebeenfedriceeversincethedayyouwereborn,sowhat’swrongwitheatingjustrice?Canyoueatotherthingswithoutrice?Ifeatingotherthingsisreallyspecial,you’vealreadyeatenalotofthem,sowhyaren’tyoueverfull?You’vecomelookingfortheDhamma,notforfood.Whyareyousoworkedupaboutyourstomach?You’vealreadyeatenalot,andyetnothingspecialhasevercomeofit.You’relookingfortheextraordinaryDhamma,sowhatbusinessdoyouhavegettingworkedupaboutfood?AnexpertinDhammaisn’tanexpertineating.’Theminddealswiththesituationintheflashofaneye,andtheendresultisthatitisn’tconcerned.Thisishowameditationmonksubdueshimself—orinotherwords,subdueshisgreedforthenecessitiesoflife.

Andasaresultofcorrectingitselfinthematterofeatingornoteating,themindkeepsspinning.Yousitinmeditationwithoutgettingtired.Withnofoodinyourstomach,whatistheretogetdrowsyabout?Ifyoudon’teatatall,you’renotdrowsyatallandcanmeditatewithease.

ThisisatacticinteachingmonkstopracticetheDhamma‘rukkhamūla-senāsanaṁ’—undertheshadeoftrees,inthemountains,intheforest,inlonelyplaceswhereit’sscary—ahāra-sappaya,wherethefoodisamenable.‘Amenable’heremeansthatitdoesn’tdisruptthebody,thatitisn’tharmfulortoxictothebody;andthatitdoesn’tdisruptthemindaswell.‘Amenablefood’meansnothingbutricesometimes,orjustalittlefood,sothatourmeditationgoeswell.It’samenableforthoseintentontheDhamma.

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Butthoseofuswhoareintentonnourishingthestomachforthesakeofthebodycan’tdothisatall.Otherwisewe’lldie—don’tsayIdidn’twarnyou.Normallyifweeatalot,withnothingbutgooddishestoeat,thenwesleeplikepigs.Howcanthisbeamenable?It’samenableforthedefilements,notforwinningtheDhamma.It’samenablefortheaffairsofdefilementsandtheaffairsofpigs.

Theterm‘amenablefood’hastorefertoeatinginawaythatservesapurpose.Toeatjustalittleservesapurpose:Whereverwesitinmeditation,themindisreallysolid.Ifwe’reinvolvedwithconcentration,themindissolid.Ifwe’reinvolvedwithdiscernment,itkeepsspinningwithmuchmoreagilitythannormal.

TheDhammatendstoariseinplaceswherethingsarelacking,indifficultplaceswherewe’recornered,attheendofourrope.Itdoesn’tarisewherethingsareoverflowing,whereourneedsaremet.Itdoesn’tariseincomfortableplacesbecausewejustgetcomplacent.Thisisthewaywetendtobe.

TheLordBuddhalivedinaroyalpalace—forhowlong?—andthenleftittotakeupthehomelesslife.Whoeversufferedmorethanhe?‘Buddha’—Awakening—tendstoariseinsituationslikethat.Hisdisciplescamefromallsortsoffamilies—thefamiliesofkings,financiers,landowners—listentothis—wealthypeople.Whentheywentouttobecome‘sonsoftheSakyan,sonsofthevictoriousBuddha,’howdidtheylive?‘Ifwe’regoingtodie,thenwedie.We’renotgoingtoworryorbebotheredwithanythingatallexceptfortheDhamma.’There!TheygainedtheDhammaindifficultplaces,justliketheBuddha.

Sowhichwayarewegoingtotake?TheBuddhahasalreadyshownustheway.TheDhammaarisesinthatsortofplace—intightspotswherethingsaredifficult.TheDhammaarisesfromaheapofsuffering.Ifthere’snoheapofsuffering,thenmindfulnessanddiscernmentdon’tarise.Ifwedon’tthink,wedon’tgainmindfulnessanddiscernment.TheDhammadoesn’tappear.Ifthere’salotofstress,it’sawhetstonefordiscernment,whichprobesforclearinsightintotheaffairsofstress.Thiswaywecanlivethroughitandcomeoutsuperlativepeople.

Sothen.Evaṁ.

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TheRadiantMindIsUnawareness

Normallythemindisradiantandalwaysreadytomakecontactwitheverythingofeverysort.Althoughallphenomenawithoutexceptionfallunderthelawsofthethreecharacteristics—stress,inconstancy,andnot-self—thetruenatureoftheminddoesn’tfallundertheselaws.

Theextenttowhichtheminddoesfollowtheselawsisbecausethethingsthatfallunderthesethreecharacteristicscomespinninginandbecomeinvolvedwithit,sothatitgoesspinningalongwiththem.Eventhen,though,itspinsinawaythatdoesn’tdisintegrateorfallapart.Itspinswiththethingsthathavethepowertomakeitspin,butthenaturalpoweroftheminditselfisthatitknowsanddoesnotdie.Thisdeathlessnessissomethingthatliesbeyonddisintegration.Thisnon-disintegrationissomethingthatliesbeyondthethreecharacteristicsandthecommonlawsofnature,butwe’renotawareofitbecauseconventionalrealitiesbecomeinvolvedwiththemindandsurroundit,sothatthemind’sbehaviorconformsthoroughlytotheirs.

Thefactthatwe’reunawarethatbirthanddeatharethingsthathavealwaysbeenwiththemindinfectedbydefilement,isbecauseignoranceitselfisanaffairofdefilement.Birthanddeathareanaffairofdefilement.Ourowntrueaffair,theaffairthat’sourspureandsimple—theaffairofthemindpureandsimple—isthatwedon’thavethepowertobeourowntrueself.Wehavebeentakingallsortsofcounterfeitthingsasourselfallalong,andsothemind’sbehaviorisnotinkeepingwithitstruenature.Itsbehaviorfallsundertheswayofthedeceitsofdefilement,whichmakeitworryandfear,dreadingdeath,dreadingeverything.Whateverhappens—alittlepain,alotofpain—it’safraid.Ifeventheleastlittlethingdisturbsit,it’safraid.Asaresult,themindisfilledwithworriesandfears.Eventhoughfearandworryaren’tdirectlyanaffairofthemind,theystillmanagetomakeittremble.

We’llsee—whenthemindiscleansedsothatitisfullypureandnothingcanbecomeinvolvedwithit—thatnofearappearsinthemindatall.Feardoesn’tappear.Couragedoesn’tappear.Allthatappearsisitsownnaturebyitself,justitsowntimelessnature.That’sall.Thisisthegenuinemind.‘Genuinemind’hererefersonlytothepurityorthe‘saupādisesa-nibbāna’ofthearahants.Nothingelsecanbecalledthe‘genuinemind’withoutreservationsorhesitations.I,forone,wouldfeelembarrassedtousethetermforanythingelseatall.

The‘originalmind’meanstheoriginalmindoftheroundinwhichthemindfindsitselfspinningaroundandabout,asintheBuddha’ssaying,‘Monks,theoriginalmindisradiant’—noticethat—‘butbecauseoftheadmixtureofdefilements’or‘becauseofthedefilementsthatcomepassingthrough,itbecomesdarkened.’

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Theoriginalmindherereferstotheoriginofconventionalrealities,nottotheoriginofpurity.TheBuddhausestheterm‘pabhassaraṁ’—‘pabhassaram-idaṁcittaṁbhikkhave’—whichmeansradiant.Itdoesn’tmeanpure.Thewayheputsitisabsolutelyright.Thereisnowayyoucanfaultit.Hadhesaidthattheoriginalmindispure,youcouldimmediatelytakeissue:‘Ifthemindispure,whyisitborn?Thosewhohavepurifiedtheirmindsareneverreborn.Ifthemindisalreadypure,whypurifyit?’Righthereiswhereyoucouldtakeissue.Whatreasonwouldtherebetopurifyit?Ifthemindisradiant,youcanpurifyitbecauseitsradianceisunawarenessincarnate,andnothingelse.Meditatorswillseeclearlyforthemselvesthemomentthemindpassesfromradiancetomentalrelease:Radiancewillnolongerappear.Righthereisthepointwheremeditatorsclearlyknowthis,andit’sthepointthatletsthemargue—becausethetruthhastobefoundtrueintheindividualheart.Onceapersonknows,heorshecan’thelpbutspeakwithfullassurance.

Thusthefactthatourmindissurrounded,madetofear,toworry,tolove,tohate,orwhatever,iscausedentirelybythesymptomsofconventionalreality,thesymptomsofdefilement.Wehavenomentalpowerofourown.Wehaveonlythepowerofdefilement,craving,andmentaleffluentspushingandpressuringusdayandnightwhilewesit,stand,walk,andliedown.Wherearewegoingtofindanyhappinessandeaseaslongasthesethings,whichareconstantlychanging,keepprovokingthemindtochangealongwiththemwithoutourbeingawareofthefact?

Therecanbenoeaseinthisworld—noneatall—untilthesethingscanbecompletelyeradicatedfromtheheart.Untilthen,wecanhavenosecureeaseandreliefinanyway.Wecanonlyshiftandchangeabout,orleanthiswayandthat,dependingonhowmuchwe’reprovokedbythethingsthatcomeandinvolveus.ThisiswhytheBuddhateachesustocleansethemind,whichisthesamethingascleansingourselvesofsuffering.

ThereisnoonewhohasgenuinelypenetratedtheprinciplesofthetruthliketheLordBuddha.Onlyhecanbecalled‘sayambhū’—onewhoneedsnoteachingortrainingfromanyoneelse.Incuringhisheartofdefilement,heperformedthedutiesofbothstudentandteacher,allbyhimself,untilheawakenedtothelevelofthesuperlativeDhamma,becomingthesuperlativeperson,thesuperlativeMaster.

Thisisnottodenythatonthelevelofconcentration—thedevelopmentofmentalstillness—hereceivedtrainingfromthetwohermits;butthatinitselfwasn’tthewayofextricationleadingtothelevelofomniscience(sabbaññū).Bythetimehewastoattainomniscience,hehadleftthetwohermitsandwasstrivingonhisown.HecametoknowtheDhammaonhisownandtoseeonhisown,withoutanyoneelse’steachinghim.HethenbroughtthatDhammatoteachtheworldsothatithasknowngoodandevil,heaven,hell,andnibbānaeversince.Hadtherebeennoonetoteachus,weoftheworldwouldbecompletelyburdenedwiththemassoffirefillingourheartsandwouldneverseethedaywhenwecouldputourburdensdown.

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Thisbeingthecase,weshouldappreciatetheworthoftheDhammathattheBuddhabroughttotheworldafterhavingenduredhardshipsinawaynooneelseintheworldcouldhavemanaged.

Sonow,atpresent,whatisitthatcoverstheheartsothatwecan’tfinditsradianceandpurity,eventhougheachofuswantstofindpurity.Whatconcealsit?Toanswerintermsofnaturalprinciples,weshouldstartwiththefivekhandhas.Asforthe‘mindofunawareness,’wecansavethatforlater.Let’sjuststartoutwithwhat’sreallyobvious—thefivekhandhasandtheircompanions:sight,sounds,smells,tastes,andtactilesensations.

Thesemakecontactwiththeeye,ear,nose,tongueandbody,andthenlinkupwiththemind,formingthebasisforthisassumptionandthat.Themindthentakestheobjectsthathavecomepassingbyandusesthemtobinditself,entangleitself,orencircleitselfsothatitiscompletelydarkenedwithlove,hate,anger,andallsortsofotherstates,allofwhichcomefromthethingsIhavementioned.

Butwhatliesburieddeepisourbeliefthatthekhandhasformourself.Fromtimeimmemorial,whateverourlanguage,whateverourrace—evenwhenwearecommonanimals—wehavetobelievethatthesethingsareus,areours;thattheyareabeing,theselfofabeing,ourownself.Ifwebecomedeities,webelievethatourdivinebodiesareours.Ifwebecomehungryghostsorwhatever,thethingswedwellin—grossbodiesorrefined—wetaketobeusorours.Evenwhenwebecomehumanbeingsandbegintohavesomesenseofgoodandevil,westillhavetobelievethat‘Thisisus,’or‘Thisisours.’Ofthefivekhandhas,thebody(rūpa)is‘us.’Vedanā,saññā,saṅkhāra,andviññāṇaare‘us,’are‘ours.’Theseassumptionslieburieddeepwithinus.

TheBuddhathusteachesustoinvestigate.Weinvestigatethesethingssoastoseetheirtruthclearlyandthentouprootourmistakenassumptionsandattachmentsthattheyaretheself.Wedothisforthesakeoffreedomandfornothingelse.

Ifwelookatthesethingsintheirnormalstate,wemightwonderwhyweshouldinvestigatethem.Sightsaresimplysights;soundsaresounds;smells,smells;tastes,tastes;tactilesensationsaresimplynaturalphenomenaasthey’vealwaysbeen.They’veneverannouncedthattheyareourenemies.Sowhyinvestigatethem?

Weinvestigatethemtoknowthetruthofeachoneofthemasitactuallyis,torealizeourowndelusionsbymeansofthisinvestigationandtoextricateourselvesfromthemthroughknowledge—forthefactthatthemindlaysclaimtothekhandhasasitsself,asbelongingtoitself,isbecauseofdelusionandnothingelse.

Oncewehaveinvestigatedandclearlyunderstoodwhatthesethingsare,themindwithdrawsinwardlythroughknowledge,understanding,anddiscernment,withnomoreconcernforthesethings.Weinvestigatewhicheverkhandhaismostprominent.Weneedn’tconjectureorspeculateaboutthefactthatwehaven’tcontemplatedthefivekhandhasintheirentirety,oreachkhandhainturn.Weneedn’tconjectureatall.Allwe

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needtodoistoseewhichkhandhaisprominentandmeritsinvestigationatthemoment—whichkhandhawefeelbestsuitedtohandle—andtheninvestigateandexploreitsothatitbecomesclear.

Take,forinstance,thebody,whicheveraspectofthebodyismostprominentinyourawareness—theaspectthathasyoumostinterested,thatyouwantmosttoinvestigate.Latchontothatspotandfocusonexaminingitsoastoseeitstruthintermsofthequestion,‘Whatisstress?’

Inthetextswearetoldthatstress(dukkha)means‘unendurability,’butthisdoesn’tsitwellwithmyowncrasstastes,whichiswhy—oneman’smeatbeinganotherman’spoison—Iprefertotranslatestressas‘aconstantsqueeze.’Thisismoreinkeepingwithmytastes,whichareverycrude.Forexample,thephrase,‘yampicchaṁnalabhatitampidukkhaṁ,’isrightinlinewithmytranslation.Inotherwords,‘Notattainingwhatisdesiredisstress.’Howisitstress?Inthatitputsasqueezeonus,ormakesusuncomfortable.

Ifwedon’tgetwhatwewant,we’reuncomfortable.Evenifwegetwhatwewantbutthenloseit,wesufferstress.Stressinthissensefitsthetranslation,‘asqueeze.’Thissqueezeiswhat’smeantbystressorunendurability.Ifitcan’tendure,letitgoitsownway.Whymesswithit?Actually,nomatterwhichkhandha,nomatterwhichofthethreecharacteristics,themindistheoneatfaultforgettingattached,whichiswhywehavetoexaminethekhandhasuntilwehavethemclear.

Whateveraspectofthebody,looksoastoseeitclearly.Ifwe’renotyetclearaboutthefilthinessinour‘physicalheap,’wecanlookatthecharnelgroundwithinussoastoseeitclearly.Whenwe’retoldtovisitthecharnelground,thisiswherewemakeourvisit.Evenifwevisitacharnelgroundoutside,thepurposeistoreflectinwardlyontheinnercharnelground—ourownbody.

Asfortheexternalcharnelground,inthedaysoftheBuddhaitwasaplacewherecorpseswerescatteredallovertheplace.Thedeadwerehardlyeverburiedorcrematedastheyaretoday.SotheBuddhataughtmonkstovisitthecharnelground,whereoldcorpsesandnewwerescatteredeverywhere.Healsogavedetailedinstructionsastothedirectionfromwhichtoenter,inkeepingwithhissharpintelligenceasaself-dependentBuddha,theTeacheroftheworld.Hesaidtoapproachfromtheupwindsideandnotfromthedownwindside.Otherwisethestenchofthevariouscorpseswouldbebadforyourhealth.

‘Whenyouencountercorpsesinthisway,howdoyoufeel?Lookatthedifferenttypesofcorpses.Howdoyoufeel?Nowreferinwardly,toyourownbody,whichisanothercorpse.’Thisishowhetaughtthemonkstoinvestigate.Oncewehaveaneyewitness—ourself—astowhatthecorpsesintheexternalcharnelgroundarelike,wecanreferinwardlytotheinternalcharnelground:ourselfagain.Oncewehavegraspedthebasicprinciple,theexternalcharnelgroundgraduallyfadesoutofthepicture.

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Instead,weinvestigateourinternalcharnelgroundsothatitbecomesgraduallymoreandmoreclear.Inotherwords,weseehowthisbodyisawelloffilth.Repulsive.Somethingthatconstantlyhastobewashed,bathed,andcleaned.

Isthereanythingthat,onceithasbecomeinvolvedwithanypartofthebody,remainsclean?Eventhefoodweeat,onceweconsumeit,becomesfilthyfromthemomentitentersthemouthandpassesondown.Ourclothingisalsodirty.Ithastobewashedandlaundered—alotoffussandbother.Thesameholdstrueforourhomes.Theyconstantlyhavetobecleaned,scrubbed,dusted,andswept.Otherwisetheyturnintoanothercharnelgroundbecauseofthefilthandthesmell.Everywhere,whereverhumanbeingslive,hastobecleaned—becausehumanbeingsarefilthy.Andsinceourbodiesarealreadyfilthy,everythingthatcomesintocontactwiththembecomesfilthy.Evenfood—delicious,inviting,appealingfood—onceitbecomesmixedwiththefilthinthebody,suchassaliva,becomesfilthyaswell.Ifyoutookfoodofvariouskindsintoyourmouthandthenspititout,there’dbenowayyoucouldtakeitbackinagain.It’dbetoodisgusting.Revolting.Why?Becausethebodyisfilthybyitsverynature,andsowhateverbecomesinvolvedwiththebodybecomesfilthyaswell.

Tocontemplateinthiswayiscalledinvestigatingthecharnelground,orinvestigatingthethemeofloathsomeness.

So.Focusinonseeingitsinherentnature.Lookateveryfacet,inwhicheverwaycomesmostnaturallytoyou.Whenyou’veexaminedonespot,yourknowledgegraduallyseepsintothenextspotandthenext.Ifmindfulnessandawarenesskeepincloseconnection,discernmentcan’thelpbutgotoworkandadvanceunceasingly.You’llfeelprofoundlymovedasyoucometoseeandknowtruly,stepbystep.Thisisdiscernmentonthefirstlevelofinvestigation.

Onceyou’veinvestigatedfilthiness,youtheninvestigatetheprocessofchangeinthebody.Inotherwords,filthisinthisbody.Drycorpses,freshcorpses,rawcorpses,cookedcorpses,allkindsofcorpsesaregatheredtogetherinthisbody,butI’veneverheardtheplacewheretheyarebarbecued,roasted,andstewedcalledacrematorium.Instead,it’scalledkitchen.Butactually,that’swhatitis,acrematoriumforanimals.Andthenthey’reallburiedhereinthisstomach,thisgrave.We’reaburialgroundforallkindsofanimals—yes,us!—ifwelookatourselvesinallfairness,withimpartiality,becausewe’refilledwitholdcorpsesandnew.Oncewehavecontemplatedinthisway,thenifwedon’tfeeldisenchantment,ifwedon’tfeeldisengagement,whatwillwefeel?—forthat’sthewaythetruthactuallyis.

TheBuddhataughtustogettothetruth,becausethisiswhatthetruthis.Ifwedon’tresistthetruth,wewillallbeabletounshackleourselvesfromourattachmentsandfalseassumptions—fromourstupidityandfoolishness—stepbystep.Themindwillbecomebrightandclear,radiatingitsbrightnesswithdignity,bravery,andcourageinthefaceofthetruththatcomesintocontactwithitatalltimes.Itwillbecontenttoaccepteveryfacetofthetruthwithfairnessandimpartiality.Eventhoughwemaynot

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haveyetabandonedourattachmentsabsolutely,wecanstillfindreliefinhavingputthemdowntoatleastsomeextent.Wenolongerhavetobeconstantlyweigheddownwithourattachmentstothekhandhastothepointwherewearealwaysmiserable.Thisisinkeepingwiththesaying,‘Fools,theheaviertheirburdens,themoretheykeeppilingon.Sages,thelightertheirburdens,themoretheyletgo—untilnothingisleft.’

Whenweinvestigateinthisway,weshouldexaminetheprocessofchangeinthekhandhas.Everypiece,everybit,everypartofthebodyundergoeschange.There’snoexception,notevenforasinglehair.Everythingundergoeschangeinthesameway.Sowhichpartisus,whichpartisours,towhichweshouldbeattached?

Thesameholdstruewiththeword‘anattā,’not-self.Itdriveshomeevenmorefirmlythefactthatthesethingsdon’tdeserveourattachment.‘Anattā’liesinthesamepartsaschange—theverysameparts.They’reanattā,notoursoranyoneelse’s.Eachone,eachoneissimplyanaturalphenomenonmingledwiththeothersinlinewithitsownnature,withoutanyconcernforwhowilllikeitorhateit,latchontoitorletitgo.

Butwehumanbeingsarelight-fingeredandquick.Whatevercomesourway,wesnatchholdofit,snatchholdofit,withnoconcernforrightorwrong.We’remorelight-fingeredandquickthanahundredmonkeys,andyetallofus,allovertheworld,liketocriticizemonkeysfornotbeingabletositcontentedandstill.Actuallyweourselvescan’tstaycontentedandstillinanyposition.We’refullofrestlessness—unruly,reckless,overflowingourboundaries—andyetweneverthinkofcriticizingourselves.TheDhammataughtbytheBuddhaisthuslikeastickforslappingthehandsofthislight-fingered,unrulymonkey.

Withthethreecharacteristics,anattāamongthem,hewarnsus,strikesourwrists:‘Don’treach!’Heslapsus,strikesus:‘Don’treachforitas“me”or“mine.”’Thephrase,‘Thebodyisnottheself,’isjustlikethat.‘Don’treachforit.Don’tlatchontoit.’Thisissimplysothatwewillseethatit’salreadynot-self.Byitsnatureit’snot-self.Itdoesn’tbelongtoanyoneatall.He’salreadytoldus:‘Anattā:It’snottheself.’Thisishowweinvestigatethebody.

So,nowthen:Focusonvisualizingitasitdisintegrates,inwhicheverwayseemsmostnaturaltoyou.Thispartdecomposes.Thatpartdecomposes.Thispartfallsoff.Thatpartfallsoff.Letyourselfbecomeengrossedinwatchingit,usingyourowningenuity.Thisfallsoff,thatfallsoff,untileverythinghasfallenapart—allthebones,fromtheskullondown.Oncetheskinthatenwrapsthemhasdecomposed,thefleshhasdecomposed,thetendonsthatholdthemtogetherhavedecomposed,thebonescan’thelpbutfallapart,piecebypiece,becausetheyareheldtogetheronlybytendons.Oncethetendonsdecompose,thedifferentpartshavetofalloffpiecebypieceinapileontheground,scatteredallovertheplace.Youcanevenvisualizehavingvultures,crows,anddogscometoeatandscatterthepartseverywhere.Howdoesthemindfeelaboutthis?

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Wellthen,lookatit.Visualizetheliquidpartsseepingintotheearthandevaporatingintotheair,thendryingaway,dryingawayuntiltheynolongerappear.Thesolidparts,oncethey’vedried,returntotheearthfromwhichtheycame.Earthreturnstoearth,watertowater,windtowind.Penetratedownintoanyoffourelements—earth,water,wind,orfire—becauseeachgivesclearevidenceoftheNobleTruths.

Wedon’thavetothinkthatwe’veexaminedearthclearly,butthiselementorthatelementisn’tclear.Weneedn’tthinkthatwayatall.Ifweexamineanyoneofthemuntilit’sclear,wewillpenetratethemall,becauseearth,water,wind,andfireareallalreadyopenandaboveboard.Theyappeartooursight.Inourbody,wealreadyhavewater.Wind—forexample,thein-and-outbreath—isalreadyclearlythere,alreadycleartosee.Fire—thewarmthinthebody—issomethingweallhavehereinourbodies.Sowhydon’tweacceptitstruthwithrightdiscernment?Oncewe’veinvestigateditoverandoveragain,wehavetoacceptit.Wecan’tresistthetruth,becausethat’swhywe’rehere:Wewantthetruth.

Sokeepinvestigating.Lookforthepartthat’s‘you’or‘yours.’Lookforit!Thereisn’tany—notaone!Thewholethingoriginallybelongstothem:toearth,water,wind,andfire.Itoriginallybelongstothedifferentelements.

Now,whenyoulookinthismanner,themindcansettledownandgrowstill.Atthesametime,thesearen’tpreoccupationsthatwillmakethemindproud,conceited,orunruly.Rather,theyarethemesthatcalmtheheart,whichiswhytheBuddhataughtustoinvestigatethemrepeatedlyuntilweunderstandandbecomeadeptatthem.

Whenthemindseesclearlywithitsowndiscernment,itcan’thelpbutwithdrawintostillness,firmlycenteredwithin,lettinggoofallitscares.Thisisonelevelintheinvestigationofthekhandhas.

Nowforthenextstep:Investigatefeelingsofpain,especiallywhenyouareillorhavebeensittinginmeditationforalongtime,andseverepainarises.Takeiton,rightthere.Awarriorhastofightwhentheenemyappears.Ifthere’snoenemy,howcanyoucallhimawarrior?Andwhat’stheenemy?Feelingsofpain,theenemyoftheheart.Whenyou’reill,wheredoesithurt?There:Youhaveyourenemy.Ifyou’reawarrior,howcanyourunawayandhide?Youhavetofightuntilyougainknowledgeandthenusethatknowledgetocomeoutvictorious.

So.Whatdoesthepaincomefrom?Fromthetimewewerebornuntilwefirstsatinmeditation,itwasn’tthere.Beforewefirstbecameill,itdidn’tappear.Itappearsonlynowthatwe’reill.Beforethat,wherewasithiding?Ifit’sreally‘us,’ourmindshouldhavebeenawareofitatalltimes,sowhyhasn’tthiskindofpainappearedatalltimes?Whyisitappearingnow?Ifthepainis‘us,’thenwhenitvanisheswhydoesn’tthemindvanishwithit?Ifthey’rereallyoneandthesamething,theyhavetovanishtogether.Thepainshouldappearaslongasthemindisaware.Ifthey’reoneandthesamething,thepainshouldn’tvanish.Youhavetolookandinvestigateuntilthisisclear.Atthe

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sametime,analyzethebodywhenthepainarises—when,forexample,yourlegsacheorwhenthisorthatbonehurts.Fixyourattentionontheboneiftheboneisreallyhurting.

Isthebonethepain?Askyourself!Andwhateveryou’reaskingabout,focusyourattentionrightthere.Don’taskintheabstractorabsentmindedly.Askinawaythatfocusesthemindrightdowntoseethetruth.Focussteadilyrightonthepain.Starethemindrightdownonwhicheverboneyouidentifywiththepain.Lookcarefullytosee,‘Isthisbonethepain?’Fixyourattentionthere.Reallyobservewithyourowndiscernment.Ifthisboneisreallythepain,thenwhenthepainvanishes,whydoesn’tthebonevanishwithit?Iftheyreallyareoneandthesamething,thenwhenthepainvanishes,theboneshouldvanishtoo.Itshouldn’tremain.

Butlook:Whenthediseasegoesaway,orwhenwegetupfromsittinginmeditation,thereallyseverepainvanishes,thestressvanishes.Soiftheyareoneandthesamething,whydoesn’tthebonevanishaswell?Thisshowsthattheyaren’toneandthesame.Thefeelingisn’tthesameasthebody.Thebodyisn’tthesameasthefeeling.Similarly,thebodyandthemindaren’toneandthesame.Eachhasitsownseparatereality.Distinguishthemsoastoseethemclearlyinlinewiththistruth,andyou’llunderstandtheirtruenaturethroughdiscernment,withnodoubtsatall.Feelingwillappearinitstruenature.

Ultimately,theinvestigationwillcomecirclingin,circlingin,circlingintothemind.Thepainwillgraduallyshrinkintoitself,awayfromthemind’sassumptions.Inotherwords,youwillseethatthemindistheculprit.Themindistheinstigator.Thephysicalpainwillgraduallysubsideandfadeaway.Thebodywillsimplybethereasthebody,withthesamerealityithadbeforethepainappeared.Andnowthatthepainhasvanished,theflesh,skin,tendon,boneorwhateverpartyouhadidentifiedasthepainwillmaintainitsrealityinthesameway.Itisn’tthepain.Thebodyisthebody.Thefeelingisthefeeling.Themindisthemind.Fixyourattentiononseeingthemclearly.Oncethemindhaspenetratedtothetruth,thepainwilldisappear.Thisisoneresult.

Anotherresultisthatevenifthepaindoesn’tvanish—hereI’mreferringtothephysicalpain—stillitcan’thaveanyimpactontheheartandmind.Ultimately,themindisserene,secure,andmajestic,thereinthemidstofthephysicalpain.Nomatterwhichpartofthebodyyousayispained—evenifit’sthewholebodyatonce—themindisn’tdisturbedoragitatedinanyway.It’srelaxedandateasebecauseithasseenwithdiscernmentrightthroughthepainappearingatthemoment.Thisisanothersortofresultthatcomesfrominvestigatingpain.

Wheninvestigatingpain,thenthegreaterthepain,themoreimportantitisthatyourmindfulnessanddiscernmentnotretreat.Theyhavetokeepadvancingsoastoknowthetruth.Youneedn’taimatmakingthepainvanish,becausesuchadesirewouldsimplyenhancethepainandmakeitmoreandmoresevere.Actually,you’remakinganinvestigationsimplytoseethetruth.Whetherornotthepainvanishes,knowthe

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truththatisthepainorgivesrisetothepainbyseeingthroughitwithyourowndiscernment:That’senough.Fixyourattentionthere,andthesethingswillkeepappearinganddisappearingthereinthekhandhas.

Thebodyappearsforacertainperiodandthendisintegratesinwhatwecalldeath.Asforfeelingsofpain,theyappearahundredtimesinasingledayandthendisappearahundredtimes,athousandtimesaswell.What’slastingaboutthem?Thisisthekindoftruththeyare.Getsoyouclearlyknowwithdiscernmentthetruthofpainfulfeelingsastheyappear.Don’tretreatorletthemindwanderadrift.

Whatissaññālabelingatthemoment?Saññāistheimportantinstigator.Assoonassaṅkhārafashionsanything—blip!—saññālatchesrightontoitandlabelsitthis,labelsitthat—stirringthingsallup.Whenwetalkaboutthethingsthatcreatehavoc,provokingthisissueandthat,we’rereferringtothesecharacters:saṅkhārasandsaññāsthatlabelthingsandstampmeaningsonthem.‘Thisisus.Thisisours.Thisispain.Ithurtsrighthere.Ithurtsrightthere.I’mafraidofthepain.I’mafraidtodie’—afraidofeverythingofeverysort.Thesearethecharactersthatfoolusintofear,makingthemindapprehensive,makingitgiveupitseffortsandlose.Isitgoodtolose?Evenchildrenplayinggameshaveasenseofshamewhentheylose,andtrytomakeuptheirlosses.Asformeditatorswholoseouttodefilement,wholoseouttopain:Iftheydon’tfeelembarrassedinthepresenceofthedefilements,thepainsandthemselves,thenthey’resimplytooshameless.

Knowthatvedanā,saññā,saṅkhāra,andviññāṇaaresimplyindividualconditionsdisplayedbythemind.Theyappearandvanish.‘Saññāanattā’—see?Theytooarenot-self,sohowcanyouholdtothem?Howcanyoubelievethemtobeyou,tobeyours,tobetrue?Keeptrackofthemsothatyoucanknowthemclearlywithmindfulnessanddiscernment:audacious,undaunted,diamond-hearted,decisiveinthefaceofdefilementandpainofeverysort.

Saṅkhāras,mentalformations:Theyform—blip,blip,blip—intheheart.Theheartripplesforamoment:blip,blip,blip.Themomenttheyarise,theyvanish.Sowhatsubstanceortruthcanyoufindinthesesaññāsandsaṅkhāras?

Viññāṇa,cognizance:Assoonasanythingcomesintocontact,thistakesnoteandvanishes,takesnoteandvanishes.Soultimately,thekhandhasarefullofnothingbutappearingandvanishing.There’snothinglastingaboutthemthatcangiveusanyrealsustenanceornourishment.There’snoteventheleastbitofsubstancetothem.Souseyourdiscernmenttoinvestigateuntilyouseeclearlyinthisway,andyouwillcometoseetherealDhammataughtbytheBuddha,whichhasnotbeenotherwisefromtimeimmemorialandbythesametokenwillneverbeotherwiseatall.

Oncewe’veinvestigatedtothisextent,howcanthemindnotwithdrawintostillnessuntilitisplainlyapparent?Ithastobestill.Ithastostandout.Themind’sawarenessofitselfhastobeprominentbecauseithaswithdrawninwardlyfromhavingseenthetruth

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ofthesethings.Themindhastobeprominent.Pain,nomatterhowhorriblysevere,willdissolveawaythroughinvestigation,throughthemind’shavingclearlyseenitstruth.Orifitdoesn’tgoaway,thenthepainandthemindwilleachhavetheirownseparatereality.Theheartwillbeinwardlymajestic.Undaunted.Unfearing.

Whenthetimecomesfordeath,letithappen.Thereisnomorefear,becausedeathisentirelyamatterofrūpa,vedanā,saññā,saṅkhāra,andviññāṇa.It’snotamatterofthe‘knower’—theheart—breakingapart.It’snottheknower—theheart—thatdies.Onlythoseotherthingsdie.Themind’slabelsandassumptionshavesimplyfooleditintofear.Ifwecancatchsightofthefactthattheselabelsandassumptionsareillusionsandnotworthyofcredence,themindwillwithdrawinwardly,nolongerbelievingthem,butbelievingthetruthinstead,believingthediscernmentthathasinvestigatedthingsthoroughly.

Now,whenthemindhasinvestigatedtimeandagain,ceaselessly,relentlessly,itwilldevelopexpertiseintheaffairsofthekhandhas.Thephysicalkhandhawillbethefirsttoberelinquishedthroughdiscernment.Inthebeginningstageoftheinvestigation,discernmentwillseethroughthephysicalkhandhabeforeseeingthroughtheothersandwillbeabletoletitgo.Fromthere,themindwillgraduallybeabletoletgoofvedanā,saññā,saṅkhāra,andviññāṇaatthesametime.

Toputthemattersimply,oncediscernmentseesthroughthem,itletsgo.Ifithasyettoseethroughthem,itholdson.Onceweseethroughthemwithdiscernment,weletthemgo—letthemgocompletely—becauseweseethattheyaresimplyripplingsinthemind—blip,blip,blip—withoutanysubstanceatall.Agoodthoughtappearsandvanishes.Abadthoughtappearsandvanishes.Whateverkindofthoughtappears,it’ssimplyaformationandassuchitvanishes.Ifahundredformationsappear,allhundredofthemvanish.Thereisnopermanencetothemsubstantialenoughforustotrust.

Sothen.Whatisitthatkeepssupplyinguswiththesethingsorkeepsforcingthemoutonus?Whatisitthatkeepsforcingthisthingandthatouttofoolus?ThisiswherewecometowhattheBuddhacallsthepabhassara-citta:theoriginal,radiantmind.‘Butmonks,becauseoftheadmixtureofdefilement,’or‘becauseofthedefilementsthatcomepassingthrough’—fromsights,sound,smells,tastes,tactilesensations;fromrūpa,vedanā,saññā,saṅkhāra,andviññāṇa,thatourlabelsandassumptionshaulintoburnus—‘themindbecomesdefiled.’It’sdefiledwithjusttheseverythings.

Thusinvestigationisforthesakeofremovingthesethingssoastorevealthemindthroughcleardiscernment.Wecanthenseethataslongasthemindisatthestagewhereithasn’tventuredouttobecomeengagedinanyobject—inasmuchasitsinstruments,thesenses,arestillweakandundeveloped—itisquietandradiant,asinthesaying,‘Theoriginalmindistheradiantmind.’Butthisistheoriginalmindoftheroundofrebirth—forexample,themindofanewbornchildwhoseactivitiesarestilltooundevelopedtotakeanyobjectsonfully.It’snottheoriginalmindfreedfromthecycleandfullypure.

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Sowhileweinvestigatearoundusstagebystage,thesymptomsofdefilementthatusedtorunallovertheplacewillbegatheredintothissinglepoint,becomingaradiancewithinthemind.Andthisradiance:Eventhetoolsofsuper-mindfulnessandsuper-discernmentwillhavetofallforitwhentheyfirstmeetwithit,becauseit’ssomethingwehaveneverseenbefore,nevermetbefore,fromthebeginningofourpracticeorfromthedayofourbirth.Wethusbecomeawedandamazed.Itseemsforthemomentthatnothingcancomparetoitinmagnificence.

Andwhyshouldn’titbemagnificent?Ithasbeenthekingoftheroundofrebirthinallthreeworlds—theworldofsensuality,theworldofform,andtheworldofformlessness—sincewaybackwhen,forcountlesseons.It’stheonewhohaswieldedpoweroverthemindandruledthemindallalong.Aslongastheminddoesn’tpossessthemindfulnessanddiscernmenttopullitselfoutfromunderthispower,howcanitnotbemagnificent?Thisiswhyithasbeenabletodrivethemindintoexperiencingbirthonvariouslevelswithoutlimit,independenceonthefruitsofthedifferentactionsithasperformedundertheordersoftheephemeraldefilements.Thefactthatlivingbeingswanderandstray,takingbirthanddyingunceasingly,isbecausethisnatureleadsthemtodoso.

Thisbeingthecase,wehavetoinvestigateitsoastoseeitplainly.Actually,radianceanddefilementaretwosidesofthesamecoinbecausetheyarebothconventionalrealities.Theradiancethatcomesfromtheconvergenceofthevariousdefilementswillformapoint,acenter,sothatwecanclearlyperceivethat‘Thisisthecenteroftheradiance.’Whenanydefilementappears,incorrespondencewiththatstateorlevelofthemind,averyrefinedstresswillariseinthecenterwecallradiant.Thusradiance,defilement,andstress—allthree—arecompanions.Theygotogether.

Forthisreason,themindpossessingthisradiancemustworryoverit,guardit,protectit,maintainit,forfearthatsomethingmaycometodisturbit,jarit,obscureitsradiance.Eventhemostrefinedadulterationisstillanaffairofdefilement,aboutwhichweasmeditatorsshouldnotbecomplacent.Wemustinvestigateitwithunflaggingdiscernment.

Inordertocutthroughtheburdenofyourconcernsonceandforall,youshouldaskyourself,‘Whatisthisradiance?’Fixyourattentiononituntilyouknow.There’snoneedtofearthatoncethisradianceisdestroyed,the‘realyou’willbedestroyedalongwithit.Focusyourinvestigationrightatthatcentertoseeclearlythatthisradiancehasthecharacteristicsofinconstancy,stress,andnot-selfjustlikealltheotherphenomenayouhavealreadyexamined.It’snotdifferentinanyway,asidefromthedifferenceinitssubtlety.

Thusnothingshouldbetakenforgranted.Ifanythinghasthenatureofconventionalreality,letdiscernmentslashawayatit.Focusrightdownontheminditself.Allthereallycounterfeitthingslieinthemind.Thisradianceistheultimatecounterfeitandatthatmomentit’sthemostconspicuouspoint.Youhardlywanttotouchitatall,becauseyou

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loveitandcherishitmorethananythingelse.Intheentirebodythereisnothingmoreoutstandingthanthisradiance,whichiswhyyouareamazedatit,loveit,cherishit,dawdleoverit,wantnothingtotouchit.Butit’stheenemyking:unawareness.

Haveyoueverseenit?Ifyouhaven’t,thenwhenyoureachthisstageinyourpracticeyou’llfallforitofyourownaccord.Andthenyou’llknowitofyourownaccord—noonewillhavetotellyou—whenmindfulnessanddiscernmentareready.It’scalledavijjā—unawareness.Righthereisthetrueunawareness.Nothingelseistrueunawareness.Don’tgoimaginingavijjāasatiger,aleopard,ademon,orabeast.Actually,it’sthemostbeautiful,mostalluringMissUniversetheworldhaseverseen.Genuineunawarenessisverydifferentfromwhatweexpectittobe.

Whenwereachgenuineunawareness,wedon’tknowwhatunawarenessisandsowegetstuckrightthere.Ifthere’snoonetoadviseus,noonetosuggestanapproach,wearesuretostaystucktherealongtimebeforewecanunderstandandworkourselvesfree.Butifthereissomeonetosuggestanapproach,wecanbegintounderstanditandstrikerightatthatcenter,withouttrustingit,byinvestigatingitinthesamewaywehavedealtwithallotherphenomena.

Oncewe’veinvestigateditwithsharpdiscernmentuntilweknowitclearly,thisphenomenonwilldissolveawayinacompletelyunexpectedway.Atthesametime,youcouldcallitAwakening,orclosingdownthecemeteriesoftheroundofrebirth,theroundofthemind,undertheshadeoftheBodhitree.Oncethisphenomenonhasdissolvedaway,somethingevenmoreamazingthathasbeenconcealedbyunawarenesswillberevealedinallitsfullness.

Thisiswhatissaidtobelikethequakingofthecosmoswithintheheart.Thisisaverycrucialmentalmoment:whentheheartbreaksawayfromconventions.Thismoment,whenreleaseandconventionalrealitybreakawayfromeachother,ismoreawesomethancanbeexpressed.Thephrase,‘thepathofarahantshipgivingwaytothefruitionofarahantship’referstopreciselythismentalmoment,themomentinwhichunawarenessvanishes.Aswearetaught,whenthepathisfullydeveloped,itstepsonwardtothefruitionofarahantship,whichistheDhamma—themind—atitsmostcomplete.Fromthatmomenton,therearenomoreproblems.

Thephrase,‘theonenibbāna,’ 1 isfullyrealizedinthisheartinthemomentunawarenessisdissolving.Wearetaughtthatthisisthemomentwhenthepathandthefruition—whichareapair—cometogetherandmeet.Ifweweretomakeacomparisonwithclimbingthestairstoahouse,onefootisonthelaststep,theotherfootisonthefloorofthehouse.Wehaven’tyetreachedthehousewithbothfeet.Whenbothfeetareonthefloorofthehouse,we’ve‘reachedthehouse.’Asforthemind,itissaidtoreachtheDhammaortoattaintheultimateDhamma,andfromthemomentofattainmentit’scalled‘theonenibbāna.’

Inotherwords,themindiscompletelyfree.Itdisplaysnofurtheractivityforthe

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removalofdefilement.Thisiscalledtheonenibbāna.Ifyouwant,youcancallitthefruitionofarahantship,foratthisstagetherearenomoredefilementstoquibble.Oryoucancallittheonenibbāna.Butifyouwanttogiveittheconventionallabelmostappropriatetotheactualprinciple,sothatnothingisdeficientinconventionalterms,youhavetosay‘theonenibbāna’soastobecompletelyfittingwithconventionalrealityandreleaseinthefinalphaseofwipingoutthecemeteriesofthemindofunawareness.

TheBuddhataught,

n’atthisantiparaṁsukhaṁ:Thereisnoeaseotherthanpeace.

Thisreferstothestageofthosewhohavenomoredefilements,whohaveattainedsa-upādisesa-nibbānaalive,suchasthearahants.

Topracticethereligionmeanstoattendtoyourownheartandmind.Whoisitthatsufferspainanddifficulty?Whoisthesuspect,foreverimprisoned?Whoelse,ifnotthemind?Andwhohasitimprisoned,ifnotallthedefilementsandmentaleffluents?Todealwiththesituation,youhavetodealdirectlywiththeenemiesoftheheart,usingyourdiscernment,foronlysharpdiscernmentiscapableofdealingwiththedefilementsuntiltheydissolveawayoftheirownaccord,asIhavealreadymentioned.Fromthatpointon,therearenomoreproblems.

Asforrūpa,vedanā,saññā,saṅkhāra,andviññāṇa,they’resimplyconditions—justconditions—nolongercapableofaffectingorprovokingthemind.Thesamewithsights,sounds,smells,tastes,andtactilesensations:Eachhasitsseparatereality.Toeachonewesay,‘Ifitexists,itexists.Ifnot,nomatter.’Theonlyproblemhasbeenthemindthatmakeslabelsandassumptionsthroughitsownstupidity.Onceitgainsenoughintelligence,itbecomesreal.Allphenomenawithinandwithoutarereal.Eachhasitsownseparatereality,withnomoreoftheconflictsorissuesthatusedtooccur.

Whenwereachthestagewhere‘eachhasitsownseparatereality,’wecansaythatthewarbetweenthemindanddefilementisover.Whenthetimecomestopart,wepart.Ifnot,welivetogether,likeeveryoneelseintheworld,butwedon’ttakeissuewitheachotherlikeeveryoneelseintheworld,becausewe’vemadeourinvestigation.

Ifthewords‘inconstancy,stress,andnot-self’don’trefertothekhandhasforwhichweareresponsible,whatdotheyreferto?Sonowwehavecompletedourstudies—ourstudyofthethreecharacteristics(tilakkhaṇa),ratherthanofthethreedivisions(tipiṭaka)ofthePaliCanon,althoughactuallythethreedivisionsarenothingotherthanthethreecharacteristics,inthatthethreedivisionsareadescriptionofthethreecharacteristicsthroughout.

Inconstancy:theprocessofchange.Stress.Not-self:Thekhandhasarenotus—notuswhileweareliving,sowhenwediewhatistheretolatchonto?Whenyouseethetruthinthisway,youdon’tworryorfeelapprehensiveoverthelifeordeathofthe

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khandhas.Themindsimplyperceivesthemodesinwhichthekhandhasbehaveandbreakapart,butbyitsnatureitdoesn’tdisbandalongwiththekhandhas,sothere’snothingtofear.Ifdeathcomes,youdon’ttrytopreventit.Itlifecontinues,youdon’ttrytopreventit,foreachisatruth.

Incompletingyourstudyofdeath,youbecometheultimateperson—theultimateyou.Whenyouhavecompletedyourstudyofdeath,youdon’tfeardeath—‘Iflifecontinues,letitcontinue;ifdeathcomes,letitdie’—foryouhavespreadanetaroundyourselfwithyourdiscernment.Youdon’ttrembleoverthetruthsofwhichtheheartisfullyawareatalltimes.

So.That’senoughfornow.Asithappens,we’reattheendofthetape…

Note

1.ThisisanindirectreferencetoapassageinaThaiDhammatextbookthatreads,‘ThetranscendentDhammasarenine:thefourpaths,thefourfruitions,andtheonenibbāna.’

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AnHeirtotheDhamma

AtalkgiventothemonksatWatPaBaanTaad.

Theordinarymind—nomatterwhose—whenitdoesn’tyethaveanystandardsandmeetsupwiththingsthatdragithereandthereinthewrongdirections,willtendtogorollingafterthosepreoccupationswithoutlet-up,tothepointwhereitcan’tfindanyfoundationforsustainingitspeaceandcalm.IntermsoftheDhamma,thesepreoccupationsarecalleddefilements.

Wecanseethemwhenwebegintopractice:Themindstumblesandcrawlsalong,notatallwillingtofollowtheDhamma,becausethedefilementsarestrong.ThisissomethingIhaven’tforgotten,fromthetimeIfirstsetouttopracticeupuntilnow,becauseit’satruththatliesembeddedintheheart.HowcouldIforget?

Fromtheverystartofmypractice,Iwasreallyinearnest—becausethat’sthesortofpersonIwas.Iwouldn’tjustplayaround.WhereverIwouldtakemystance,that’showitwouldhavetobe.WhenIsetouttopractice,Ihadonlyonebook—thePāṭimokkha—inmyshoulderbag.NowIwasgoingforthefullpathandthefullresults.Iwasgoingtogiveitmyall—giveitmylife.Iwasn’tgoingtohopeforanythingelse.Iwasgoingtohopefornothingbutreleasefromsuffering.IwassurethatIwouldattainreleasefromsufferinginthislifetime.AllIaskedwasthattherebesomeonewhocouldshowmethatthepaths,fruitions,andnibbānawereforreal.IwouldgivemylifetothatpersonandtotheDhammathroughthepractice,withoutholdinganythingback.IfIwastodie,I’ddiewiththepractice.Iwouldn’tdiewithretreat.Myheartwassetlikeastonepost.

ThefirstrainsafterIhadsetouttopractice,IspentinCakkaraadDistrict,KoratProvince,becauseIhadn’tbeenabletocatchupwithVenerableĀcariyaMun.IbeganacceleratingmyeffortsassoonasIgotthere,anditwasn’tlongbeforemymindattainedstillness,becauseIwaspracticingbothdayandnight.Iwasn’twillingtodoanyotherworkasidefromtheworkofconcentrationpractice—sittingandwalkingmeditation—inmyownstumblingandcrawlingway.Mymindwasabletoquietdown,soIreallyacceleratedmyefforts;butthen,asI’vetoldyoubefore,itregressedwhenIwasmakingaklod. 1 Uptothatpoint,Iwasnomeanhandatconcentration.Itwasreallysolid.Iwassurethatthepaths,fruitions,andnibbānawereforreal,becausethemindwasreallysolid.Itwasn’taffectedbyanythingatall.ButeventhenitstillmanagedtoregressjustbecauseImadeasingleklod.

WhenIreachedVenerableĀcariyaMun,hetaughtmetheDhammaasifitcamestraightoutofhisheart.Hewouldneverusethewords,‘Itseemstobe…,’becauseitreallycamerightoutofhisheart—howhehadpracticed,whathehadknownandseen.

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Itwasasifhekeptsaying,‘Righthere.Righthere.’Sodidheseeordidn’the?Didheknowordidn’the?‘Righthere.’Wherewerethepaths,fruitions,andnibbāna?‘Righthere.Righthere.’Mymindwasconvinced,reallyconvinced.FromthatpointonImadearesolution:Aslongashewasstillalive,Iwouldn’tleavehimuntileitherhediedorIdid.Asforgoingofffromtimetotimetopracticeonmyown,I’dasktodothatasamatterofcourse,butI’dtakehimasmybase,asifmyhomewerewithhim.NomatterwhereI’dgo,I’dhavetoreturntohim.SothenIsteppedupmyeffortsfullspeed.

ThatdreamIhad—I’llneverforgetit.I’vetoldyouallthisdreambefore,butithadsuchanimpactonmethatitbearstellingagain.Ihadcometostaywithhimandmademyresolutionwithfullconviction,withcompletefaithinhim.Therewasnopointonwhichyoucouldfaulthim.Whateverhedid,inwardlyoroutwardly,wasrightinlinewiththeprinciplesoftheDhammaandVinaya.Therewasnothingroundaboutorevasiveabouthim.ThatwaswhyIhadmadeupmymindtostaywithhim.Ifhewerealivetoday,Istillwouldn’tleavehim.I’dhavetostaywithhim,althoughasamatterofcourseI’dstillgohereortherefromtimetotime,asIhadtoldmyself.

ItwasonlyaroundthefourthorfifthnightafterIhadgonetostaywithhim…thisdream,youknow,wasreallyamazing.IdreamedthatIwasfullyrobed,carryingmybowlandklod,followinganovergrowntrailthroughthejungle.Therewerenosidepathsoneitherside.Bothsideswerefullofthornsandbrambles.AllIcoulddowastokeeptryingtofollowthetrail,whichwasjustbarelyapath,allovergrown,justenoughtogiveahintofwheretogo.

FinallyIreachedapointwhereathickclumpofbamboohadfallenacrossthetrail.Icouldn’tseewhichwaytogo.Therewasnowayarounditoneitherside.HowwasIgoingtogetpastit?IpeeredhereandthereuntilfinallyIsawanopening—atinyopening,rightalongthepath,justenoughformetoforcemywaythroughtogetherwithmybowl.

Sincetherewasnootherway,Iremovedmyouterrobe—that’showclearthedreamwas,asifIweren’tdreamingatall—Iremovedmyouterrobeandfoldeditaway,justaswekeepourrobesfoldedhere.Iremovedmybowlstrapfrommyshoulderandcrawledthroughtheopening,draggingmybowlbyitsstrapandpullingmyklodjustwithinreachbehindme.Iwasabletoforcemywaythrough,draggingmybowl,myklodandmyrobebehindme,butitwasreallydifficult.IkeptatitforalongtimeuntilfinallyIworkedmywayfree.Ipulledmybowl,andmybowlcamefree.Ipulledmyklod,andmyklodcamefree.Ipulledmyrobe,andmyrobecamefree.AssoonasIwasentirelyfree,Iputonmyrobeagain—that’showclearthedreamwas—Iputonmyrobe,slungmybowlovermyshoulder,andtoldmyself,‘NowIcangoon.’Ikeptfollowingthattrail–itwasreallyovergrown—foraboutanother40meters,wearingmyrobe,carryingmybowlandklod.

Lookingahead,therewaswideopenspace.Infrontofmewastheocean.Lookingacross,therewasnofurthershore.AllIcouldseewastheshoreonwhichIwasstanding

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andatinyisland,wayoutinthedistance,ablackspeckontheedgeofthehorizon.Iwasgoingtothatisland.AssoonasIwalkeddowntothewater’sedge,aboat—Idon’tknowwhereitcamefromandIdidn’tnoticewhetheritwasaspeedboatorarowboatorwhatever—aboatcameuptotheshoreandIgotin.Theboatsmandidn’tsayanythingtome.AssoonasIsatdownintheboatandgotmybowlandotherthingsin,theboatspedouttotheisland,withoutmyhavingtosayaword.Idon’tknowhowithappened.Itkeptspeeding,speedingouttotheisland.Theredidn’tseemtobeanydangersorwavesoranythingatall.Wewentsilentlyandinnotimeatallwearrived—because,afterall,itwasadream.

AssoonasIreachedtheisland,Igotmythingsoutoftheboatandwentashore.Theboatdisappearedcompletely,withoutmysayingevenawordtotheboatsman.Islungmybowlovermyshoulderandclimbeduptheisland.IkeptclimbinguntilIsawVenerableĀcariyaMunsittingonasmallbench,poundinghisbetelnutandwatchingmeclimbuptowardshim.‘Mahā,’hesaid,‘howdidyougethere?Sincewhenhasanyonecomethatway?Howwereyouabletomakeithere?’

‘Icamebyboat.’‘Oho.Thattrailisreallydifficult.Nobodydaresriskhislifecomingthatway.Very

wellthen,nowthatyou’rehere,poundmybetelforme.’Hehandedmehisbetelpounder,andsoIpoundedaway—chock,chock,chock.Afterthesecondorthirdchock,Iwokeup.Ifeltreallydisappointed.IwishedIcouldhavecontinuedwiththedreamtoseeatleasthowitended.

ThatmorningIwenttotellmydreamtoVenerableĀcariyaMun.Heinterpreteditverywell.‘Thisdream,youknow,’hesaid,‘isveryauspicious.Itshowsthepatternforyourpracticewithoutanydeviations.Followthepracticeinthewaythatyou’vedreamed.Inthebeginning,it’llbeextremelydifficult.’That’swhathesaid.‘Youhavetogiveityourbest.Don’tretreat.Thebeginningwillbedifficult.Thepartwhereyoumadeitthroughtheclumpofbamboo:That’sthedifficultpart.Sogiveityourbest.Don’tyoueverretreat.Onceyougetpastthat,it’sallwideopen.You’llgettotheislandwithoutanytrouble.That’snotthehardpoint.Thehardpointisrighthere.’

Ilistenedtohim,reallylistenedtohim,anditwentstraighttotheheart.‘Evenifitkillsyou,don’tretreatatthispoint.Hereatthebeginningisthehardestpart—wherethemindadvancesandregresses.Thispartissohardthatyou’llwanttogosmashyourheadagainstthatmountainoverthereoutoffrustration.Themindadvancesandregresses,overandoveragain.Onceyougetpastthispoint,though,you’llmakeprogresseasily,withoutanyobstaclesatall.That’sallthereistoit.Giveityourbestatthebeginninganddon’tretreat.Understand?’That’swhathesaid.‘Ifyouretreathere,youwon’tgetanywhere.Sogiveityourlife.Strikeyourwaythroughrighthere.Afterall,yourvisionsaysyoucanmakeit.Nomatterhowdifficultitgets,youcanmakeit.Sodon’tretreat.’

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Irememberedhiswordsandtookthemtoheart—happyandpleased.IkeptpracticinguntilthatfollowingAprilinlinewithwhathehadsaid.ThemindhadregressedeversinceDecemberthepreviousyearuntilDecemberofthatyearandthenonintoApril.Itstillhadn’tadvanced.Itwouldadvancetofullstrengthandthendeteriorate,againandagain,forayear.Itwasn’tuntilAprilthatIfoundanewapproach,focusingonmymeditationthemeinanewwaysothatitwasreallysolid.FromthatpointonIwasabletositinmeditationallnightlong.Themindwasabletosettledowninfullmeasure,whichiswhyIacceleratedmyeffortsfromthenon.Speakingofthedifficulty,that’showdifficultitreallywasforme.

Fromthereonin,themindwascenteredandneverregressed.Thewayithadregressedbeforewasanexcellentteacher.I’dabsolutelyrefusetoletitregressagain:ThatwashowIfelt.Ifitregressedagain,I’ddie.Icouldn’tstandtostayintheworldbearingthemassofsufferingthatwouldcomeifitregressedagain,becauseIhadalreadybeenthroughitonce—morethanayearofthemostacutesuffering.There’snosufferingthatburnsmorethanthesufferingthatcomeswhenthemindregresses.Ifitweretoregressagain,it’dkillme,whichwaswhyIwasreallymeticulousinkeepingwatchovermyselffromthenon.Iwouldn’tletthemindregress,andsoitkeptonprogressing.

ThefirsttimeIsawthemarvelousnessofthemindwaswhenIbegansittinginmeditationallnight—rightfromtheveryfirstnight.Iwasinvestigatingpain,andwasiteversevere!AtfirstIhadn’tplannedonsittinguntildawn,youknow.Iwassimplysittingalong,andthepainbegantogrow.NomatterhowIcontemplatedit,Ididn’tgetanywhereatall.‘Eh.Whatisthis?Okay,ifI’mgoingtodietoday,letmedie.’SoImaderesolutioninthatmoment:‘Fromthismomenton,Iwon’tgetupuntildawn.So.IfIsurvive,sobeit.Ifnot,sobeit.’

Istruckrightintothepain,tothepointwherethemind,whichhadneverexaminedanythinginthatway…Discernmenthadnevermovedintoactionthatway,youknow,butwhenitwasreallycornered,attheendofitsrope,discernmentstirreditselfintoaction,keepingupwitheventsfromeveryangleuntilitwasfullyalerttothepain,alerttothebody,andunderstoodtheaffairsofthemind.Eachwasaseparatereality.Theythensplitawayfromoneanotheranddisappearedcompletely,eventhoughnothinglikethathadeverhappenedtomebefore.Thebodydisappearedfrommysenseofawareness.Thepaincompletelyvanished.Allthatwasleftwasanawarenessthatwassimplyaware.Itwasn’tthesortofoutstandingawarenesswemightimagineittobe.Itwasjustsimpleawareness,butverysubtle,veryrefined,andveryamazinginthatmoment.

WhenIretreatedfromthatstate,Irenewedmyinvestigation,butwhenIusedthestrategiesIhadusedbefore,Ididn’tgetanyresults,becausetheywerenowallusionstothepast.Ihadtocomeupwithnewstrategiestokeepupwiththeeventsofthemoment.Themindthensettleddownagain.Thatnight,itsettleddownthreetimes,andthendawn

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came.WasIeveramazedatmyself!ThatmorningwhenIgotthechance,IwenttotellVenerableĀcariyaMun.

Normally,I’dbeveryintimidatedbyhim,butthatmorningIwasn’tintimidatedatall.Iwantedtotellhimthetruth,sothathecouldseetheresultsofmybeingtrue—howIhadpracticedsothatthingshadoccurredthatway.Ispokewithaudacity,eventhoughIhadneverspokenthatwaywithhimbefore.Ireallytoldittohimstraight—crash!bang!—andafterhehadlistened,hesaid,‘That’sthewayit’sgottobe.’That’sjustwhathesaid!Hereallyletmehaveit.Heexplainedthingstomycompletesatisfaction.ItwasasifIwereadog:Assoonashepraisedandspurredmeon,thisstupiddogIwas,wasallraringtobarkandbite.

Afteroneortwomoredays,Isatupinmeditationallnightagain.Afteranothertwoorthreemoredays,Ididitagain,untilthemindwasthoroughlyamazed.Theaffairsofdeath,youknow,disappearwhenthemindreallyknows.Whenyouseparatetheelements(dhātu)andkhandhastolookatlifeanddeath,thefourelementsofearth,water,wind,andfiredissolvedownintotheiroriginalpropertiesasearth,water,wind,andfire.Spacereturnstoitsoriginalpropertyasspace.Themindthatusedtofeardeathbecomesevenmoreprominent.Sowhatistheretodie?Whenitknowssoprominentlyinthisway,howcanitdie?Theminddoesn’tdie.Sowhatdoesitfear?We’vebeenliedto.Theworldofdefilementshasbeenlyingtous.(‘Lying,’here,meansthatdefilementhasliedtothelivingbeingsoftheworld,makingthemfeardeath,eventhoughactuallynothingdies.)

WhenI’dinvestigateoneday,I’dgetoneapproach;anotherday,I’dgetanotherapproach,buttheywereallhard-hittingandamazing.Themindwasmoreandmoreamazingandbrave,tothepointwhereIfelt,‘Whenthetimecomestodie,whatsortofpaindotheythinkthey’regoingtobringouttofoolme?Everyfacetoftoday’spainiscompleteineveryway.Beyondthis,there’ssimplydeath.I’veseenallthesepains,understoodthemall,anddealtwiththemall.Sowhenthetimecomestodie,whatsortofpainaretheygoingtobringouttodeceiveme?There’snowaytheycandeceiveme.Thepainwillhavetobejustthissortofpain.Asfordeath,nothingdies.Sowhatistheretofearasidefromthedefilementsthatlietous,makingusfallfortheirfaketricksanddeceits?Fromthispointon,I’llneverfallfortheirtricksagain.’

That’sthewaythemindiswhenitknows,anditknewclearlyrightfromtheveryfirstnight.Asforthementalstatethathadprogressedandregressed,uptothatfirstnightithadn’tregressed.BeginningthatpreviousApril,ithadn’tregressedbutitstillwasn’tclear.Thatfirstnight,though,itbecameclear:‘Oh.Thisishowit’ssupposedtobe,themindthatdoesn’tregress.’Itwasasifithadbeenclimbingupandfallingdown,climbingupandfallingdown,untilfinallyitclimbedupandgrabbedholdtight,100percentsurethatitwouldn’tregress.ThiswaswhyIsteppedupmyeffortsfullspeed.

DuringthatRainsRetreat(vassa),Isatupallnightinmeditationnineortentimes,butnevertwonightsinarow.SometimesI’dskiptwoorthreenights,sometimessixor

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seven.IgottothepointwhereIwascompletelysureaboutpain—heavyorlight,bigorsmall.Iunderstoodhowtodealwithpain,howtosidestepit,howtocureitrightintime,withoutbeingshakenbyit.Iwasn’tevenafraidofdeath,becauseIhadinvestigateditwiththemostcompletelyadroitstrategies.Mindfulnessanddiscernmentwerecompletelyupondeathineveryway.

Speakingofeffortinthepractice,mytenthrains—beginningfromtheAprilaftermyninthrains—waswhenImadethemostall-outeffort.Inallmylife,Ihavenevermadeamorevigorouseffort,intermsofthebody,thanIdidduringmytenthrains.Themindwentallout,andsodidthebody.Fromthatpointon,Ikeptmakingprogressuntilthemindwaslikerock.Inotherwords,Iwasskilledenoughinthesolidityandstabilityofmyconcentrationthatthemindwaslikeaslabofrock.Itcouldn’teasilybeaffectedbyanythingatall—andthenIwasstuckonthatconcentrationforfivefullyears.

OnceIwasabletogetpastthatconcentration,thankstothehard-hittingDhammaofVenerableĀcariyaMun,Isetouttoinvestigate.WhenIbegantoinvestigatewithdiscernment,thingswentquicklyandeasilybecausemyconcentrationwasfullyprepared.Itwasasifallthematerialsforbuildingahousewererightathand,butIhadn’tyetputthemtogetherintoahouse,andsotheywerejustuselesspiecesofwood.Myconcentrationsimplystoppedatconcentrationthatway.WhenIdidn’tputittogetherintomindfulnessanddiscernment,itcouldn’tsupportanythingatall,whichiswhyIhadtosetoutinvestigatinginthewaywithwhichVenerableĀcariyaMunhitmeoverthehead.

Assoonashehitme,Isetout;andnosoonerhadIsetoutthanIbegantoknowwhatwaswhat.Iwasabletokilloffthatdefilement,cutthisonedown,stepbystep.Ibegantowakeup:‘HereI’vebeenlyinginconcentrationasifIweredead—forallthesemonths,alltheseyears—andithasn’taccomplishedathing!’SonowIsteppedupmyeffortsatdiscernment,makingitspindayandnightwithoutanythingtoputabrakeonitatall.

But,youknow,I’mthesortofpersonwhogoestoextremes.WhatevertackIsetouton,that’stheonlytackItake.WhenIbeganfollowingthepathofdiscernment,Istartedcriticizingconcentrationasbeinglikelyingdowndead.Actually,concentrationisameansforrestingthemind.Ifyoupracticejustright,that’sthewayitis.Butinstead,Icriticizedconcentrationasbeinglikelyingdowndead.‘Alltheseyears,andithasn’tgivenrisetodiscernment.’

SoIsteppedupmyeffortsatdiscernment,beginningfirstwiththebody.WhenIcontemplatedunattractiveness,itwasremarkable,youknow.Reallyremarkable.Themind,whenitcontemplated,wasadroitandaudacious.IcouldperceiverightthroughwhateverIlookedat—man,woman,nomatterhowyoung.Totellyoufranklyhowreallyaudaciousthemindwas(andhereIhavetoasktheforgivenessofboththemenandwomeninvolvedifit’swrongtospeaktoofrankly),itwouldn’thavetobeaquestionofoldwomen,youknow.Ifthegatheringwasfullofyoungwomen,Icould

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marchrightinwithoutanysignoflustappearingatall.That’showdaringthemindwasbecauseofitscontemplationofunattractiveness.

Lookingataperson,therewouldjustbetheboneswrappedupinskin,nothingbutfleshallglaringandred.SowherecouldIseeanybeauty?Thepoweroftheunattractivenesswasreallystrong.NomatterwhosebodyIlookedat,that’showI’dperceiveit.Sowherewouldtherebeanybeautytomakemefeeldesire?ThiswaswhyI’ddaremarchrightin…reallybeautifulyoungwomen,youknow.(I’llhavetokeepaskingforgivenessuntilI’vefinishedwiththis‘forestmadness.’)IcouldmarchrightinwithnotroubleatallwhenIfeltdaringlikethis,becauseIwassureofmystrength.

Butthisdaringwasn’tright,intermsofthepointatwhichthemindreallyhaditsfilloflust,whichiswhyIcriticizedmyselfafterwards,afterthemindhadpassedthispoint.Thisdaringwasakindofmadness,butwhileIwasfollowingthepath,itwasright,becausethatwashowIhadtofollowitthrough.Thisislikecriticizingfoodafteryou’veeatenyourfill.Rightorwrong,it’sthesamesortofthing.

Icontemplatedunattractivenessuntilnophysicaldesireappearedatall.Itgraduallyfadedaway,allonitsown,withoutgivinganyreasonatanyspecifictimeorplace.Itdidn’tgivemeanyassurancethatlustorpassionforthemaleorfemalebodyhaddisappearedatthisorthatpointintimeandplace,soIhadtodeliberateagain.Iwouldn’tgoalongwiththissimplefadingawayonitsown.Thatis,mymindwouldn’tacceptit.Iflusthadbeenwipedoutatanyparticularpoint,thereshouldhavebeensomesortofindication,sothatIcouldknowclearlythatitwasallgoneforthisorthatreason,atthisorthatmoment,thisorthatplace.Itshouldhavehaditsmoment.

Sonowthemindhadtobackupandcontemplatetofindvariousapproachestoremedythesituation.Ifitwerereallyallgone,whyhadn’ttherebeenaclearindicationthatithadbeenwipedoutatthisorthatmoment?AssoonasIsawaperson’sbody,Iwouldperceiverightthroughit.Therewouldbenothingbutfleshandbonesinthatbody.Itwouldn’tbeabeautifulwomanorabeautifulpersonoranything,becausethepowerofmycontemplationofunattractivenesswassostrongthatI’dperceiveeveryoneasapileofbones.Whatwouldtherebetomakethemindfeelattractionordesirewhenit’sinastatelikethat?

Inowhadtoturnaroundandtakeanewapproach.Ifphysicaldesirehadendedwithoutleavingatraceataparticularmoment,usingaparticularstrategy,whyhadn’ttherebeenaclearindication?Iturnedaroundandcontemplatedanotherway.Ibroughtattractivenessintoforceouttheunattractiveness—thepileofbones—coveringitwithskintomakeitbeautiful.Ihadtoforcethemind,youknow.Otherwiseitwouldimmediatelybreakthroughtounattractiveness,becauseitwassoadeptthatway.Iforcedthemindtovisualizethebonescoveredwithskinsothatthey’dbebeautiful,andthenhadthatbeautifulbodyclingrighttomine.ThatwashowIcontemplated.I’ddowalkingmeditationvisualizingthebeautyofthatbodyclingingtomine,clingingrighttomineasIwalkedbackandforth.So.Howmuchtimewouldittake?Iftherewasany

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desirestillleft,itwouldhavetoshow.Ifnot,thenletmeknowthatitwasgone.Ipracticedthiswayforfourfulldayswithoutanyphysicalattractionordesire

appearingatall.Eventhoughitwasanextremelybeautifulbody,nothingappeared.Theimagekepttryingtochangeintoapileofboneswrappedinskin,butIforcedthemindtostayjustattheskinlevel.

Thefourthnight,tearsbegantoflow.‘I’vehadenough.Igivein.’Inotherwords,themindwasn’tfeelinganypleasure.Itsaidthatithadhadenough,soItesteditagain:‘Enoughofwhat?Ifyouadmitthatthere’snomoredesire,thenletmeknow.Iwon’tacceptyourgivinginlikethis.Togiveinlikethisisjustaruse.Iwon’tgoalongwithit.’

Ikeptoncontemplatingeveryfacettofindwhichfacetwouldmakethemindfeeldesire,toseeatwhichmomentthedesirewouldarise,sothatIcouldthentakewhatevermightappearandfocusonitastheobjecttobecontemplatedanduprooted.Thenightgotlaterandlater,andIkeptonfocusingin—butIwasn’tfocusedoncontemplatingunattractivenessatthatpoint.Iwascontemplatingnothingbutattractivenessforthoseentirefourdays,becauseIwasdeterminedtofindanapproachtotestandlearnthetruthofthesituation.

Afterabout9or10p.m.thenightofthefourthday,therewasaflickering,asifthemindwasgoingtofeellustforthatbeautifulbodythathadbeenclingingtomeconstantlyduringthatperiod.Itwasapeculiarsortofflickering.Mindfulnesswasalerttoit,becausemindfulnesswasthereallthetime.Assoonastheflickeringappeared,Ikeptencouragingit.‘Seethatflickering?We’vecaughtthecriminalwhohasbeeninhiding.See?Sohowcanitbegone?Ifit’sgone,whydoesithavetobehavelikethis?’Ifocusedinonit.Thatflickeringwassimplyaconditionofthemindthatappearedonlyslightly,withnoeffectonthebodyatall.Itwasinsidethemind.WhenIencouragedit,itwouldflickeragain,whichprovedthatitwasn’tallgone.

Sonowthatitwasn’tallgone,whatwasIsupposedtodo?Inowhadtotakeanewapproach,byalternatingmytactics.SincethiswasapathI

hadnevertakenbefore,somethingIhadneverknownbefore,itwasverydifficulttoproceed.AssoonasI’dfocusonunattractiveness,attractivenesswouldvanishintheflashofaneye.ItwouldvanishextremelyfastbecauseIwasalreadyadeptatunattractiveness.AssoonasI’dfocusonunattractiveness,thebodywouldturnimmediatelyintoapileofbones,soIwouldhavetofocusonattractivenesstomakeitbeautifulagain.Ikeptchangingbackandforthbetweenthetwothisway.ThistookalongtimebecauseitwasapathIhadnevertrod.Ididn’tunderstand,soIhadtotryoutdifferentmethodsuntilIcouldbesureandsettleononepathoranother.

IfinallycametothetruthwhenIwassittingvisualizinganimageofunattractivenessrightinfrontofme.Themindfocusedonunattractivenessstandingstillrightthere.Iwouldn’tletitmoveorchangeinanyway.Ihaditstayrighttherelikethat.Ifitwasanimageofboneswrappedinskinorapileofboneswiththeskin

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removed,Ihaditstayrightthereinfrontofme.Themindstaredrightatit,withmindfulnessfocused,waitingtolearnthetruthfromthatimageofunattractiveness,toseewhatitwoulddo,howthispileofunattractivenesswouldmoveorchange.

HoweverIstaredatit,that’showitwouldstay,becauseoftheadeptnessofthemind.IfIwouldn’thaveitdestroytheimage,itwouldn’tdestroyit.Iforceditnottodestroyit.IfIhadfocusedondestroyingit,itwouldhavebeendemolishedinaninstantbecauseofthespeedofdiscernment.ButIdidn’tlettheminddestroyit.IhaditstayrightthereinfrontofmeinordertoexerciseandexperimenttofindthetruthofwhichIcouldbecertain.

AsIkeptfocusingin,theimageofunattractivenessstandingtherebeforemewasgraduallysuckedintothemind,absorbedintothemind,sothatIfinallyrealizedthatunattractivenesswasamatteroftheminditself.Thestateofmindthathadfixedontheideaofunattractivenesssuckeditin—whichmeantthatattractivenessandunattractivenessweresimplyamatteroftheminddeceivingitself.

Themindthenletgoinaflash.Itletgoofexternalunattractiveness.Itunderstoodnowbecauseithadmadethebreak.‘Thisishowit’ssupposedtobe.It’sbeensimplyamatterofthemindpaintingpicturestodeceiveitself,gettingexcitedoveritsshadows.Thoseexternalthingsaren’tpassion,aversion,anddelusion.Themindiswhathaspassion,aversion,anddelusion.’Assoonasthemindknewthisclearly,itextricateditselffromexternalaffairsandcameinward.Assoonasthemindwould‘blip’outward,itknewthattheseinneraffairsweredisplayingthemselves.Sonowtheimageofunattractivenessappearedexclusivelywithinthemind.

Ithenfocusedandinvestigatedwithinthemind.Butnowitwasn’tamatterofthatsortofpassion.Itwassomethingverydifferent.Theaffairsofworldlypassionnowwereallgone.Themindunderstoodclearlythatthingshadtomakethebreakthatway.Ithadpasseditsverdict.Ithadunderstood.Sonowthattherewastheimageappearingwithin,themindfocusedwithin.Assoonasitfocusedwithin,itknewclearlythatthisinternalimagecamefromthemind.Whenitdisappeared,itdisappearedhereanddidn’tgoanywhereelse.TheinstantafterI’dfocusonmakingitappear,itwouldvanish.BeforeIhadfocusedonitforlong,itwouldvanish.

Afterthat,itwasjustlikealightningflash:AssoonasIfocusedonmakinganimage,itwouldvanishimmediately,sotherewasnotimetoelaborateonitsbeingattractiveoranythingatall,becauseofthespeedofthearisinganddisappearing.Theinstantitwouldappear—blip!—itwouldvanish.

Fromthatpointon,therewerenomoreimagesinthemind.Themindbecameacompletelyemptymind.Asforexternalunattractiveness,thatproblemhadalreadybeentakencareof.Ihadunderstooditfromthemomentitwassuckedintowardthemind,andthemindhadimmediatelyletgoofexternalunattractiveness.Itletgoofsights,sounds,smells,tastes,everythingexternal—becausethemindwaswhathad

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beenthedeceiver.OnceIunderstoodthispointclearly,thoseotherthingswerenolongeraproblem.Themindhadunderstoodimmediatelyandletgoofexternalthingsonceandforall.

Aftertheinternalimageshadalldisappeared,themindwasempty.Completelyempty.WhateverIfocusedonwascompletelyempty.I’dlookattrees,mountains,buildings,andseethemsimplyasshades,asshadows.Themajorpart—themind—wasemptyallthrough.EvenwhenI’dlookatmyownbody,I’dseeitsimplyasashadow.Asfortheminditself,itwasemptyclearthrough—tothepointwhereIexclaimedtomyself,‘Isthemindreallythisempty?’Itwasemptyatalltimes.Nothingpassedintoit.

Eventhoughitwasthatempty,Iwouldformmentalpicturesasawayofexercisingit.WhateverimageI’dformwouldbeameansofexercisingthemindtomakeitevenmoreadeptatemptiness,tothepointwhereafterasingleblipit’dbeempty—asingleblipandit’dbeempty.Themomentanythingwasformed—blip!—it’dbeemptyrightthen.

Atthispoint—thepointwherethemindwasemptyinfullmeasure—thisawarenesswasalsoprominentinfullmeasure.Itfullycomprehendedrūpa,vedanā,saññā,saṅkhāraandviññāṇa.Itfullyletgoofthemonitsown,withoutanythingleft.Allthatwasleftwasawareness.Therewasafeelingofrelatednessandintimacy,averysubtlesensitivityforthisawarenessthatishardtodescribeinlinewithitsreality.Therewasafeelingofabsorptionexclusivelyforthisawareness.Anyotherconditionthatarosewouldvanishinthesameinstant.

Ikeptwatchoverit.Mindfulnessanddiscernmentonthislevel:IfthiswerethetimeoftheBuddha,wewouldcallthemsuper-mindfulnessandsuper-discernment,butinourdayandageweshouldn’treachforthoselabels.It’senoughforourpurposestocallthemautomaticmindfulnessanddiscernment.That’sappropriateenoughforthem.There’snoneedtocallthemanythingmoreexaltedthanthat,forthisdoesn’tdeviateatallfromthetruthasitexists.Thisiswhythemindwasprominent,andthisprominencemadeitbrightallthewaythrough.

OnedayIwasdoingwalkingmeditationonthewesternsideofWatDoiDhammachedi.Ihadgonewithoutfoodforthreeorfourdays,andthatdaywasthelunarsabbath,sopeoplewerecomingtothemonasterytogivealms.Iwentofftodowalkingmeditationfromdaybreakandcamebackonlywhenitwastimetoreceivealmsinfrontofthemainhall.WhenIwasstandingincontemplationonthemeditationpath,anuncannyfeelingofwonderarose,tothepointwhereIexclaimed,‘Whyisitthatthismindissoamazing?WhateverIlookat—eventheearthonwhichI’mtreadingandseeclearlywithmyeyes—whyisitthatthemind,whichisthemajorpart,iscompletelyempty?Therearenotreesormountainsinthemind.It’scompletelyempty,withnothingleft.There’snothingbutemptinessfillingtheheart.’

Istoodtherecontemplatingforamoment,whenakindofrealizationappeared:‘If

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thereisapointoracenteroftheknoweranywhere,thatistheessenceofbecoming.’That’swhatitsaid,andIwasbewildered.

Actually,theword‘point’referredtothatpointoftheknower.IfIhadunderstoodthisproblemintermsofthetruththatappearedtowarnme,thingswouldhavebeenabletodisbandrightthenandthere.Butinsteadofunderstanding,Iwasbewildered—becauseitwassomethingIhadneverbeforeknownorseen.Iftherewasapoint,itwouldbethepointoftheknower.Iftherewasacenter,itwouldmeanthecenteroftheknower.Wherewasit?Thereinthatknowingmind.Thatwastheessenceofabecoming.Thestatementthatappearedinthemindalreadysaidsoclearly.Therewasnothingatallwrongaboutit,butIwassimplybewildered—‘Whatisthis?’—soforthetimebeingIdidn’tgetanybenefitfromitatall.Iletmorethanthreemonthspassbyinvain,eventhoughtheproblemwasstillweighingonthemind.Icouldn’tsetitdown.

Whenthetimecameformetoknow,Iwascontemplatingjustthemind—nothingwide-rangingoranything—becausethemindhadalreadyknowneverythingontheblatantlevel.Whateversights,sounds,smells,tastes,ortactilesensationstheremightbethroughoutthecosmos,themindhadalreadyknown,understoodandletgo.Itwasn’tinterestedininvestigatingthem.Itwasn’tevenwillingtoinvestigaterūpa,vedanā,saññā,saṅkhāra,orviññāṇaatall.Itwasinterestedonlyinthatconspicuousawareness,togetherwiththesubtlefeelingswithinthemind.

Mindfulnessanddiscernmentkeptmakingcontactwiththatawareness,examiningitbackandforth.Butyoushouldknowthatthe‘point’Ireferredtowasstillaconventionalreality.Nomatterhowmagnificentitmightbe,itwasstillmagnificenceintherealmofconvention.Nomatterhowradiantorsplendiditmightbe,itwasstillradianceandsplendorintherealmofconvention,becausetherewasstillunawareness(avijjā)withinit.

Unawarenessformstheessenceofconventionalreality.Thepointofthatprominenceeventuallybegantoshowitsupsanddowns—inkeepingwiththeveryrefinedlevelofthemind—sothatIwasabletocatchsightofthem.Sometimesitwasalittletarnished,sometimesradiant,sometimesstressful,sometimesatease,inlinewiththerefinementofthemindonthislevel,enoughformetodetectitsirregularities.

Mindfulnessanddiscernmentonthislevelwereverymeticulousguardiansofthisstateofmind,youknow.Insteadofaimingmyguns—mindfulnessanddiscernment—inonthemind,Ihadaimedthemoutside,asunawarenesshaddeceivedmeintodoing.Thisiswhyunawarenessissaidtobereallycunning.Thereisnothingmorecunningthanunawareness,whichisthefinalpoint.

Greed,forexample,issomethingblatant,easytounderstandandplainlyharmful,andyetworldisstillcontenttofeelgreed.Thinkaboutit!Angerisalsoblatant,andyettheworldisstillcontenttofeelanger.Infatuation,love,hate:Allthesethingsareblatant,easytounderstandandplainlyharmful,andyettheworldisstillcontenttofeel

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them.Butthiswasnotthesamesortofthingatall.Ithadgonewaybeyond.Ithadletgoofall

thoseotherthings,butwhywasitstillattachedtothisradiance,thismarvel?Nowthatitwasinside,itwouldbecometarnished,justalittle.Itwoulddisplaystress,justalittle—whichwasaformofchangeandnothingconstantortrustworthy—sothatIcouldcatchsightofit,usingmindfulnessanddiscernmentthatwerecontinuallyfocusedthereatalltimeswithoutletup,tryingtoknowandseehowthisstateofmindwouldbehave.

Ultimately,therewasnoescapingit:Ihadtoseethatthisstateofmindwasnothingtobetrusted,soIcametoreflect,‘Whyisitthatthisstateofmindcanbesochangeable?Nowit’sdefiled,nowit’sradiant,nowit’seaseful,nowit’sstressful.It’snotalwaysconstantandtrue.Whyisitthatamindasrefinedasthiscanstillshowsuchavarietyofconditions?

Assoonasmindfulnessanddiscernmenthadturnedtotakeaninterestininvestigatingthisstateofmind,atotallyunexpectedrealizationsprangupwithinthemind:‘Defilement,radiance,ease,andstress:Theseareallconventionalrealities.They’reallanattā—not-self.’

Thatwasenough.Mindfulnessanddiscernmentrealizedthatthatstateofmindimmersedinunawarenesswasaconventionalrealitythatshouldsimplybeletgo.Itshouldn’tbeheldto.Amomentafterthisrealizationarosetowarnmindfulnessanddiscernment,whichwereactingasthesentinelsatthatmoment,itwasasifthemind,mindfulness,anddiscernmenteachbecameimpartialandimpassive,notstirringthemselvestoperformanydutyatall.Atthatmomentthemindwasneutral,notfocusedonanything,notalludingabsentmindedlytoanythinganywhere.Discernmentdidn’tdoanywork.Mindfulnesswasalertinitsnormalway,withoutbeingfocusedonanything.

Thatmoment—whenthemind,mindfulness,anddiscernmentwereeachimpassiveandimpartial—wasthemomentwhenthecosmosinthemindoverwhichunawarenessheldswaytrembledandquaked.Unawarenesswasthrowndownfromitsthroneontheheart.Initsplace,thepuremindappearedatthesamemomentthatunawarenesswastoppled,smashed,anderadicatedthroughthepoweroftriumphantmindfulnessanddiscernment—themomentwhentheskycamecrashingdownandthecosmos(within)trembledandquaked,showingitsfinalmarvelontheborderbetweenconventionandrelease.Judgmentwaspassedinthecourtofjustice,withknowledgeandvisionofreleaseactingasjudge.Themiddleway,thetruthofthepath,wasdeclaredabsolutewinner,whilethetruthoftheoriginofstresswasknockedoutandcarriedoffonastretcher,withnowayofrevivingeveragain.

Iwasutterlyastoundedandexclaimed,‘Isn’titamazing?Isn’titamazing?WherehasthisDhammabeenhiding?HowisitthatthegenuineDhamma,thisamazingDhamma,exceedingallexpectations—exceedingalltheworld—hasnowappearedin

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themindandisonewiththemind?AndbeforewhereweretheBuddhaandNobleSaṅgha?Howisitthatthesetremendouslyamazingrefugeshavenowbecomeonewiththeheart?IsthiswhatthetrueBuddha,Dhamma,andSaṅghaarelike?’Theydidn’tfitinwithanyguessesorspeculationsatall,butweresimplyapuretruthdwellingwithapuretruth.

ThenIreflectedwithdiscouragementbackonmyfellowlivingbeingswithregardtotheDhammathatwasinmyheart:‘SincethisiswhatthegenuineDhammaislike,howcoulditbebroughtoutandtaughtsothatotherswouldknowandunderstand?Wouldn’titbemoreappropriatetolivealoneuntilthedaythebodybreaksapart,ratherthantrytoteachanyone?’

AssoonasIconsideredthis,akindofrealizationsuddenlyappearedtome:‘TheLordBuddhaknewthisamazingDhammaallbyhimselfbutwasabletobecometheTeacheroflivingbeingsthroughoutthethreelevelsofthecosmos.HowisitthatIhavebeenabletoteachmyselfandyetgetdiscouragedatthethoughtofbeingabletoteachothers?Thewaytoteach,thewaytoknowisn’thiddenormysterious.’WhenIrealizedthis,mydiscouragementatthethoughtofteachingmyfriendsgraduallyfadedaway.

ThiseventmademethinkofthefirstmomentsaftertheBuddha’sAwakening,whenheweariedatthethoughtoftakingtheexcellentDhammainhisheartandteachingittotheworldbecausehefeltthatitlaybeyondthecapabilityofotherpeopletorealizeit.EventhoughhehadaspiredtobeaTeacher,toinstructtheworld,hefeltthattheDhammahehadrealizedwasaDhammabeyondreach,thatitwouldbehopelesstoencouragetheworldtoacceptitandpracticesoastoknowit.ButwhenhereflectedonthepathhehadfollowedtoAwakening,herealizedthattheDhammawasn’tbeyondreachorbeyondhope,thattherewouldbeinfinitebenefitsfortheworldifheweretoteachthewayoftheDhammawhoseresultshehadcometoseebeyondadoubt.Thiswaswhyhemadeuphismindtoteachtheworldfromthatpointon.

ThereasonIhadfeltthesamewaywasbecauseitwasaDhammaIhadneverbeforeseenorknown,anditwasaDhammautterlyamazing.WhenIlookedsolelyattheresultsinthepresent,withoutreflectingbackonthecauses—thepathIhadfollowed—IfeltdisheartenedandabandonedtheideaoftellingorteachinganyoneaboutthisDhamma.ButsincereflectingbackonthepathIhadfollowed,IhavefeltmorelikespeakingandactingoutthevariousfacetsoftheDhamma,inlinewiththevariouslevelsofpeoplewhohavebecomeinvolvedwithme,whohavestudiedandtrainedwithmeeversince,tothepointwhereIhavebecomeashamĀcariyaasdecreedbymonks,novicesandpeopleingeneral.Thisbeingthecase,I’vehadtospeak,teach,preach,andscold,heavilyorlightlyaseventsmaycallfor.

Ihavetobegtheforgivenessofmylistenersandreadersforspeakinginanuncouthwaytothepointofbeingugly,butwhenthisscrapofamonkwashidingoutintheforestandmountains,hesufferedmightilywhiletraininghimselfbystrugglinginvariouswaysonthevergeofdeath—becauseofallsortsofsufferings—withoutanyone

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toprovidehimwithafuneral.Noonekneworwasinterested,exceptforafewofthosepeopleintheforestandmountainsonwhomIdependedtokeepmylifegoingfromonedaytothenext,whomayhaveknownofsomeaspectsofsomeofmysufferings.

Forthisreason,thestatementthattheBuddhapracticedtothepointoflosingconsciousnessbeforegainingAwakeningisatruththatthosewhopracticewholeheartedlyforthesakeoftheDhamma,thepaths,fruitions,andnibbāna,havetobelievewholeheartedlywithoutanydoubt.Onlythosewhohaveneverpracticedorhadanyinterestinpractice,orwhopracticebytyingpillowstothebacksoftheirheadsandwaitingfordefilementtodie,ordiggravesfordefilementbylyingdownandwaitingtorakeinthepaths,fruitionsandnibbāna,won’tbelieveinthedifficultywithwhichtheBuddhaandhisNobleDisciplespracticed.

Especiallyatpresent,whenpeopleareveryclever:Whateverwouldflyinthefaceoftheiralreadybeingwiseandall-knowing,nomatterhowrightorgoodorfantasticthatthingmightbe,theyaren’twillingtouseittotakethemeasureoftheirownwisdom.Asaresult,theirwisdomcan’tescapecreatingalotoffoolishnessforthemselvesandthecommongood.Forthisreason,thepathleadingtodepravityforthemindandthepathleadingtoDhammawithinthemindareverydifferent.

Thosewhopractice,theDhammasays,arethosewhoinvestigateandreflectoneveryfacetoftheworldandtheDhammawithoutbeingcomplacent.Nomatterwhatposturewearein,nomatterwhere,weshouldalwaysusemindfulnessanddiscernmenttolookafterourselves.Weshouldn’tbeconcernedwiththedeficientordevelopedmanners,thegoodorbadbehaviorofotherpeople,thepointstheygiveusortakeaway,morethanweareconcernedwithourowndeficientordevelopedmanners,ourowngoodorbadbehaviorandthepointswegiveortakeawayfromourselves.ThisisthepathoftheDhammaforthosewhopracticetheDhamma,whoarealwaysimbuedwithDhamma.Theoppositewayisthelowpathforthosewithlowminds,withnorighteousnessinfiltratingthematall.Thisisawarningforallthosemeditatorswhohavecomeherefortrainingtounderstandandtaketoheart.

* * *

TheDhammaIhaverelatedtodayismostlypersonalandisn’tappropriatetobemadepublictopeopleatlargewhosesensitivitiesmayvary.Imyselfmightbeopentocriticism,anditmightbeharmfultotheattitudesofthosewhohearorreadwhenthetapeistranscribedontopaper—exceptforrestrictedcirclesofpeoplewhowouldunderstand.Tomakethistalkpublicthusgoesagainstthegrainwithme,buttheextenttowhichIhavemadeitpublicisoutofsympathyforthosewhohavecomefortraininginallrectitudeandwhohavepleadedwithmetomakeitpublicasanexamplethatthosewhopracticemayfollowforalongtimetocome.

Ifthisiswronginanyway,Iasktheforgivenessofallmyreaders.It’swiththe

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thoughtthattherewillbemanypeopleendowedwithrectitudeinthepracticeofmeditation,bothnowandthefuture,whomightgetsomebenefitfromthisoutlandishtalk,thatIputupwiththeembarrassmentofhavingexposedmyownstupidityinit.

Note

1.Asmallumbrella-liketentusedbymeditatingmonks.

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UnawarenessConverges,ConcealingtheTrue

Dhamma,theTrueMind

ThisDhammatalkwasgivenasananswertoaquestionposedbyoneofthemoreimportantseniormonksofourdayandage.Thegistisasfollows:

ThiswaswhenIbegantoinvestigateintotheconvergingpointofthecycleofdefilement—namely,unawareness.WhileIwasinvestigating,Ididn’tknowthatIwasinvestigatingunawareness.Iwassimplythinking,‘Whatisthis?’Therewasanuncertaintyrightthere,soIfocusedthemindthere,directedmyattentiontoinvestigatewhatitwas,whereitcamefrom,whereitwasgoing.

ItsohappenedIhittherightspot:IsaythisbecauseIdidn’tknowthatitwascalled,orwhatunawarenesswas.Actually,unawarenessanditsnameareverydifferent.Weseeitscurrentsspreadingoutallovertheworld,butthoseareonlyitsbranches.It’sliketryingtocatchanoutlaw:Atfirstallwecancatcharehishenchmen.Whoeverwecatchisjustahenchman.Wedon’tknowwherethechiefoutlawis,orwhathelookslike,becausewehaveneverseenhim.

Wecatchlotsofhishenchmen,closinginonhim,encirclinghim.Thisiscalledlayingsiegetotheoutlaw.Ourpoliceforceisverylargeandverystrong.Eachpersonontheforcehelpstheothers,sotheyhavealotofstrength,surroundingthespotwheretheoutlawlies,catchingthisperson,tyingupthatone.Ordinarilywhenthey’reasked,outlawswon’ttellwhotheirchiefis.Wheneverwecatchanoutlaw,wetiehimupuntilnooneisleftinsideoursiegeline.Thelastpersonleftisthechiefoutlaw.Thelastpersonliesinastrategicplace,becausehishenchmenhavetoguardhimwellonallsidessothatnoonecaneasilyslipintoseehim.

Thehenchmenkeepgettingcapturedoneafteranotheruntilwereachthecaveinwhichthechiefoutlawishiding,andthenwekilleveryoneinthere.Thisiswhenweknowclearlythatthewilyoutlawhasbeenwipedoutforgood.

Thisissimplyananalogy.Toputitinotherwords,themind’sinvolvementwithanythingisabranchofdelusion.Regardlessofwhetherthedelusionleadsinagoodorabaddirection,it’snothingbutanaffairofunawarenessandthebranchesofunawareness,butactualunawarenessitselfdoesn’tliethere.Sothetacticsforinvestigatingit,ifweweretouseanotheranalogy,arelikebailingwateroutofapondtocatchthefishinit.Ifthere’salotofwater,wedon’tknowhowmanyfishitcontains.Sowekeepbailingoutthewateruntilitstartsrecedinglowerandlower.Thefishgathertogether.Eachfish,whereveritis,swimsdowndeeperintothewater.Thewaterkeeps

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gettingbailedout,andthefishkeepgatheringtogether.Wecanseewhereeachfishisgoing,becausethewaterkeepsrecedinguntilatlast,whenthewaterisdry,thefishhavenowheretohide,andsowecancatchthem.

Sights,sounds,smells,tastes,andtactilesensations,togetherwiththementalactsthatinterminglewiththem:Thesearelikethewaterinwhichthefishlive.Toinvestigatethesethingsisnotforthepurposeoftakingpossessionofthembutforthepurposeofkillingdefilement,inthesamewaythatapersonbailsoutthewater,notbecausehewantsthewaterbutbecausehewantsthefish.Toinvestigatethesethingsisnotforthepurposeoftakingpossessionofthembutforthepurposeofknowingthem,stagebystage.Assoonasweknowtoacertainpoint,wearenolongerconcernedwiththatpoint.Weknowthethingswithwhichweareinvolved,aswellasthefactthatwearetheoneatfaultforbeinginvolved,thatourownmisunderstandingiswhatdeludesusintolovingandhatingthesethings.

Atthispoint,thescopeofourinvestigationkeepsnarrowingin,narrowingin,justasthewaterkeepsreceding.Whateverelementsorkhandhasweinvestigate,theyarejustlikeexternalthingsingeneral.Therearenodifferences.Onthematerialside,theelementsarethesameelements.Thedifferenceliesintheactsofthemindthatdisplaythemselves—butwearen’tyetawareofthem,sowegolabelingthingsinlinewiththem,whichisstilloneofthebranchesofunawareness.Butasourinvestigationseepsdeeperanddeeperintothecentralarea,themoreclearlyweseethethingsthatcometobeinvolvedwithus,themoreclearlyweseethemindasitgoesouttobecomeinvolvedeachtime—inthesamewaythatthemorethewaterrecedes,themoreclearlyweseethefish.

Asweinvestigate,themoreclearlyweseephenomenaoutsideandinsidethebody,aswellasourownmentalconcomitants(cetasika),thenthemoreclearlyweseethepointwherethechiefculpritlies.Asourinvestigationkeepsclosingin,themind’sfocusgrowsnarrowerandnarrower.Itsconcernsgrowlessandless.Thecurrentssentoutbythemindgrowshorter.Assoonasitstirsitselftobecomeinvolvedwithanyobject,weinvestigateboththatobjectandthestirringofthemindasitgoesouttoact.Weseebothaspects.Weseethecausesandresultsonbothsides,namely(1)thesidewithwhichthemindinvolvesitself,thethingswithwhichitisinvolved;and(2)theonewhobecomesinvolved.Discernmentkeepsmovingin,stepbystep.

Whenitmovesinandreachesunawarenessitself,meditatorsforthemostpart—ifnoteacherhaswarnedtheminadvance—areboundtoholdtothatastheirrealself.Thisisbecausetheyhaveinvestigatedandseenallthingsclearlyintheheart,sothattheyarefullywisetothosethingsandhaveletthemgo,withnothingremaining—butwhatisitthatknowsthosethings?Thisiswhattheytakeandcherish.Thisistermedunawarenessconverging,butitturnsintotheir‘self’withouttheirrealizingit.Themindgetsdeludedthere.Theterm‘unawareness’referstothisverydelusionaboutoneself.Delusionsaboutoutsidethingsarenotmattersofactualunawareness.

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Becauseofourdelusionaboutthis,becauseofourdelusionaboutthatwhichknowsallotherthings,weforgettoinvestigateandpassjudgmentonwhatitis—becausewhenthescopeofthemindnarrows,itgathersitselfintoapoint.Thepointofthemindthatappearsatthisstageisaradiantmind,bright,cheerful,andbold.Allhappinessseemstobegatheredrightthere.Whatdothesethingscomefrom?Ifyouweretocallthemresults,I’dhavetoadmitthattheyareresults.Wecouldsaythatthey’reresultsofthepractice—ifwearen’tdeludedaboutthispoint.Ifwe’restilldeluded,thesethingsarestilltheoriginofstress.Thisisthecentralpointoftheoriginofstress.

Butifwe’remeditatorswhoarealwaysinterestedininvestigatingwhatevercomesourway,wewon’toverlookthis.Nomatterwhat,wecan’thelpbutbecomeinterestedininvestigatingthispoint—becausewehavealreadyinvestigatedandunderstoodallthingsofeverysorttothepointwherethemindwon’tmakecontactwiththem.Ifwetakethemindouttoinvestigateanything,itwon’tmakecontact,becauseithasalreadyhadenoughofthatthing.

Now,everymentalactthatarises,arisesfromthispoint.Thoughtsthatform,formfromthispoint.Thehappinessthatappears,appearshere.Thehappinessthatappearsundergoeschangeswecansee:Thisiswhatmakesusbegininvestigatingagain,becausethisisalevelinwhichweareveryobservant.Whenweobservethehappiness,weseethatitisn’tsteady,forthehappinessproducedbyunawarenessisaconventionalreality.Sometimesitgetstarnishedalittle—justalittle—enoughforustoknowthatitisn’tuniform.Itkeepschanginginthatway,inlinewithitsstatusasarefinedphenomenon.

Thisisthepointthatwetrustandbelievein.Eventhosewhopracticewithintensityandextremeinterestwillfallforthispointandbecomeattachedtoitifnoonehasexplainedittotheminadvance.Buteventhoughwetrustinit,wecan’thelpobservingitifweareinterested,becausethat’sallthereisthatattractstheheart.Thisiswhatcausesustobeattractedtoit,tobecontentwithwhatappears.Aslongaswehavebeeninvestigating,that’sthewayithasbeen—totheextentthatwedon’tknowwhatunawarenessis—andsowebelievethatthiswillbenibbāna,thispointthatisbrightandclearallthetime.

‘Allthetime’heremeansallthetimeforthosemeditatorswhoarepersistentincleansingitandwhoaren’tentirelycomplacentintheirtrustforit,whoareveryprotectiveofthispointandwon’tletanythingtouchit.Suchpeopleuseagreatdealofcaution.Assoonasanythingtouchesthatpoint,theywillrectifyitimmediately.

Buttheydon’tknowwhatitisthattheyloveandcherish.Eventhoughthatloveandcherishingisclearlyaburden,theydon’trealizethefactatthatmoment.Onlywhenenoughtimehaspassedforthemtobereadytoknowwilltheybecomeinterestedininvestigatingthispoint.‘Whatisthis?We’veinvestigatedeverythingofeverysort,butwhatisthis?’Nowthemindfocusesinonthatpoint.Discernmentprobesin.‘Whatisthis,forsure?Isittrueyetornot?Isitawarenessorunawareness?’Thesedoubtskeepnaggingatthemind.

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Butwekeeponinvestigatingandcontemplating,usingdiscernmentwithoutceasing—becausethisissomethingwehaveneverseen,nevermetwithbefore—toseewhyweloveit,whyweareprotectiveofit.Ifit’ssomethingtrue,whydowehavetoloveandprotectit?Whydowehavetocareforit?Tocareforsomethingisaburden,inwhichcasethismustbeahazardforthepersonwhocherishesandcaresforit,orsomethingthatshouldn’tbetrusted—eventhoughatthatmomentwestilldon’tknowwhatitis,whetherit’sreallyunawarenessornot,becausewehaveneverseenhowtrueawarenessdiffersfromunawareness,orhowreleasediffersfromconventionalreality.Thisiswherediscernmentbecomesinterestedininvestigating.

Now,I’dsaythatthisissomethingveryelaborateandinvolved.IfIweretodescribeitinlinewithhowIinvestigatedit,ortocondenseitsoastogivethegistinareasonableamountoftime,I’dsummarizequicklybysayingwhatevermakesanappearance,investigateit.Whatevermakesanappearanceisamatterofconventionalreality—I’mreferringheretotherefinedphenomenathatappearintheheart.Ultimately,eventhatverypointwithitsbrightnessisthepointofgenuineunawareness.Focusdownonit,usingdiscernment.Justasallphenomenaingeneralaresimplyphenomena,thisnatureisalsosimplyaphenomenoninexactlythesameway.Wecan’tlatchontoitasbeing‘us’or‘ours’—butourprotectivenessshowsthatweholdtoitasbeingusorours,whichisamistake.

Discernmentprobesinwardtoseejustwhatthisis,asifweweretoturnaroundtolookatourselves.Welookoutsideandseetheearth,thesky,theair.Whateverpassesintoourrangeofvision,wesee.Butifwedon’tlookbackatourselves,wewon’tseeourselves.Discernmentatthisstageisveryquick.Itlooksbackandforth,backandforth,toseethislastpointorthislaststage,anditsinvestigationisjustlikeitsinvestigationofthingsingeneral.Itinvestigatesnottotakepossessionofitsobjectbutsimplytoknowitsobjectforwhatittrulyis.

Whenthisdisbands,it’snotlikeotherthingsdisbanding.Whenotherthingsdisband,theygowithafeelingthatweunderstandthem.Butthisisn’tlikethat.Whenitdisbands,itdisintegratesinaninstant,likealightningflash.There’saninstantwhereitactsofitsownaccord—oryoucouldsaythatitflipsover.Itflipsoveranddisappearscompletely.Whenitdisappears,that’swhenweknowthatitwasgenuineunawareness—becauseoncethishasdisappeared,nothingmoreappearsforustodoubt.

Whatremainsisnothinglikeitatall.It’sapurenature.Eventhoughwehaveneverseenitbefore,whenitappearsinthatmoment,thereisnothingtodoubt—andthat’showtheburdenisallgone.

Theword‘I’referstothisgenuineunawareness.Itmeansthatthisunawarenessisstillstanding.Whateverwehavebeeninvestigatinghasbeenforitssake.Whateverwesayweknow,this‘I’iswhatknows.Radiant?‘I’m’radiant.Light?‘I’m’light.Happy?‘I’m’happy.‘Me,’‘I,’theyrefertothis.Thisisgenuineunawareness.Whateverwedoisforitssake.Onceitdisintegrates,thereisnothingmoreforanything’ssake.It’sallgone.

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Ifweweretomakeananalogy,it’slikeawaterjarwhosebottomhasbeensmashed.Nomatterhowmuchwaterwemaypourintoit,nothingstaysinthejar.Everythingthatmaybeformedinlinewiththenatureofthekhandhascanstillbeformed,butnothingsticksbecausethevessel—unawareness,thechiefculprit—hasdisintegrated.Assoonassaṅkhārasform—blip!—theyvanish.Theysimplypassby,disappearing,disappearing,becausethere’snoplacetokeepthem,noonewhoownsthem.Thenaturethatrealizesthatnothingisitsownerisanaturethathasreacheditsfullness.Itisthusagenuinelypurenatureandnolongeraburdenthatneedstobewatchedoverorprotectedfromdangereveragain.

ThisunawarenessiswhathasbeenconcealingthetrueDhamma,thetruemind,allalong.Thisiswhywehaven’tseenthetrue,naturalmarvelousnessofthemind.Forthisreason,meditatorswhoreachthestageofthispitfalllatchontoitassomethingmarvelous,loveit,cherishit,areprotectiveofit,andregarditas‘me’or‘mine’:‘Mymindisradiant.Mymindiscourageousandbrave.Mymindishappy.Mymindknowseverythingofeverysort’—butthisnaturedoesn’tknowitself,whichiswhytheBuddhacalleditgenuineunawareness.Onceweturnaroundandknowit,itdisintegrates.Onceitdisintegrates,it’sjustlikeopeningthelidofapot:Whateverisinthepot,wecanseeitall.Onlyunawarenesskeepsthemindconcealed.

Thispurityisatruththatliesbeyondthetruthsofstress,itsorigin,itscessationandthepath.It’satruthbeyondthefourNobleTruths.Ofthefourtruths,onepairbinds,theotherunbindsandstops.Whatdotheybindandunbind?Theybindtheheart,orkeepitcovered;andtheyunbindtheheart,oruncoverit.Theyopenupthethingsthatcoveritsoastorevealitspurityinlinewithitstruth.Itstruthisalreadythere,butthetwotruthsofstressanditsoriginkeepitconcealed,justasthelidofapotconcealswhateverisinthepotsothatwecan’tseeit.Thepath—thepractice—opensit.Thepathandthecessationofstressopenthepotsothatwecanseeclearlywhat’sinside.Eventhoughthepurityisalreadythere,it’sconcealedbythefirsttwotruthsandrevealedbythetruthsthatunbind.Thisiswhatisbound,thisiswhatisrevealed.Onceit’srevealed,therearenomoreproblems.

Bothpairsoftruthsareactivities.Bothareconventionalrealities.Thepathandthecessationofstressareconventionalrealities.Oncetheyhaveperformedtheirduties,theypass.Stressandtheoriginofstressarealsoconventionalrealities.Oncethetwoconventionalrealitiesremedythetwoconventionalrealities,thatpurenatureisanaturethatstaysfixed.

Whatweseeatthatpointiscalledrelease.Thingsareopenedsothatweseerelease,ornaturalpurity.Theburdenofthetaskisendedrighthere.Whenthemindispure,itdoesn’tconferanytitlesonitself.Asforexternalthings,theworldlyphenomena(loka-dhamma)connectedwithexternalthings,they’refaraway.Theworldlyphenomenathatweusedtosayweregoodorbad,pleasantorpainfulintheheart,arenolongeraproblemoncethatpointhasdisintegrated.

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Whenweinvestigatetothislevel,it’snotwide-ranging.Ifwecanderiveanapproachfromtheexplanationsgivenbyameditationmasterwhohasknownandpassedthisstage,wecanmakequickprogress—butit’simportantthatwenotsetupanyexpectations.Expectationsarenotthepath.Whateverappears,keepinvestigatingandunderstandingthatpoint—eachsuccessivethingasitappears.That’sthecorrectpath.

‘Unawareness’referstothenatureIhavejustexplained.That’sgenuineunawareness.Allotherthingsarejustitsbranches.Likeavinewhosestemgrowsinoneplacebutthatcreepstowho-knows-where:Nomatterhowlongitis,itkeepscreepingandclimbing.Whenwecatchholdofit,wefollowitin,followitin,untilwereachitsstem.Here’sthestem.Here’stheroot.Oncewepulluptheroot,thewholethingdies.

Inthesameway,thebranchesofunawarenessaremanyandlong,sothatwhenweactuallyreachunawareness,wedon’tknowwhatitis.Butweinvestigateit.Discernmentprobesonin.Eventhoughwedon’tknowthatthisisunawareness,ourinvestigationisontherightpath,andsounawarenessopensupofitsownaccord,inthesamewayaswhenweeat:Fullnessappearsclearlyforustoseestepbystepallonitsown.

Sotosummarizetheissueofwhetherunawarenessisafactorofrebirthorafactorofkamma:Itcreateslevelsofbeing,itcreateskammarelentlessly.Thesearebothmattersofthesamecycle.Itkeepscreatinglevelsofbeingwithinitself.Themindcan’tliestill.Itsimplykeepscreatingbeingandbirthallthetime.Itworksataccumulatingthesethingsforitself,butforthemostpartitaccumulatesthingsthatweighitdownconstantly,makingitsinktolowerlevels.

Whenpeopletalkaboutdestroyingthewheelofkamma,thisunawarenessiswhat’sdestroyed.Oncethisisdestroyed,therearenomoreconnectionstocreatefurtherlevelsofbeingandbirth.Eventhoughthethingsthatusedtobeinvolvedwithuscontinuetobecomeinvolvedastheynormallydid,theypassby.Theydon’tseepin.Theydon’tsetuphouseandmoveintothisspotthewaytheyusedto.Theysimplypassby.Andweknowthatthispurenaturedoesn’tconnectwithanything.Wehaveseentheconnectionsofthemind,stepbystep,andwhenwereachthelevelwhereitdoesn’tconnectwithanything,weknow.

Asforknowingthequestionoflevelsofbeingandbirth,astowhetherornotwe’llbereborn,thereisnoneedtospeculate,becausethepresentalreadytellsusclearlythatwhentherearenoconnectionstolevelsofbeingandbirthinsideus,asweplainlysee,therearenolevelsofbeingorbirthtocontinueintothefuture.Thefactoryhasbeendestroyed,andthereisnowayitcanrebuilditself.Thereisnowayitcanproduceissuesasitusedto.Thefactorythatproducedsufferinghasbeendestroyedonceandforall.

Thephrase‘khandhaspureandsimple’referstothisstage.Thekhandhasarekhandhaspureandsimple,withoutanydefilements.Ifthemindisn’tdefiled,thekhandhasaren’tdefiled.Theyaresimplytools.Ifthecentralpart—themind—isdefiled,eachkhandha

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followsitinbeingdefiled.Thebodybecomesameansforincreasingdefilementintheheart.Vedanā,saññā,saṅkhāra,andviññāṇaallbecomemeansforincreasingdefilementintheheart.Ifthemindispure,thekhandhasfortheirpartarealsopure.Nothingisdefiled.Butifthemindisdefiled,thekhandhasaredefiledallthelivelongday.Thisisthewaythetruthis.

Thecreationofbeingandbirthisamatterofthemindthatkeepsproducingitself.Itcan’tstaystill.Amindthathasthecycleinchargeofitsworkorsupervisingitsworkwillhavetokeepitselfspinningallthetime.Whateverthoughtsitspinsareforthesakeofcreatingbeingandbirth.Assoonasthecycledisintegrates,thereisnothingtocreatebeingandbirthanymore.

ThosewhosemindshaveattainedrealizationexclaimspontaneouslyinthehearttoproclaimtheDhammaunabashedlytotheworld,sayingthattherearenomorelevelsofbeinginwhichtheyaretobereborn—aswhentheBuddhaexclaimed,‘aneka-jāti-saṁsāraṁ…’ 1 becauseheknewrightinthepresentthattherewasnothingcreatingitself.Goodnessstayedinitsownterritoryanddidn’tseepin,didn’tmingle.Evilstayedinitsownterritoryanddidn’tseepinormingle.Theydidn’tcomerunningin.Whenwesaythattheydidn’tcomerunningin,it’snotthatheforcedthemnotto.Itwassimplytheirownnature.Whenthesethingscomerunninginwedon’tforcethemto.There’ssimplyamediumalongwhichtheyrun.Whenthere’snomoremedium,theydisconnectoftheirownaccord.

ItseemedtomewhenIwasinvestigatingthis—whenunawarenessdisappeared—thattherewasamomentthatletmeknowveryclearly.Itwasamoment—aninstantIhadn’tanticipatedorexpected.Itwasaninstantthatgrabbedmyattention.Theinstantunawarenessdisappearedwasaninstantinwhichitdisplayeditself,asifitflippeditselfoverintoanewworld(ifyouweretocallitaworld).Itflippedintheflashofaneyeandvanishedinthesameinstant,althoughthiswasn’tanythingIhadanticipated.Ihadn’tintendedforittoflip.Ithappenedofitsownaccord.Thisissomethingverysubtlethatisimpossibleformetodescribecorrectlyinlinewiththetruthofthatinstant.

Inpracticingthereligion,ifwepracticeitreallytogainreleasefromsuffering,therearetwointricatepoints.Toseparatetheattachmentsbetweenthemindandthebody:Thisisoneintricatepoint;andthenthissecondintricatepointthatwasthefinalpointofmyability.Otherthanthatthere’snothingdevious.

Once,whenIwenttopracticeatWatDoiDhammachedi,theproblemofunawarenesshadmebewilderedforquitesometime.AtthatstagethemindwassoradiantthatIcametomarvelatitsradiance.Everythingofeverysortthatcouldmakememarvelseemedtohavegatheredthereinthemind,tothepointwhereIbegantomarvelatmyself,‘Whyisitthatmymindissomarvelous?’Lookingatthebody,Icouldn’tseeitatall.Itwasallspace—empty.Themindwasradiantinfullforce.

Butluckily,assoonasIbegantomarvelatmyselftothepointofexclaiming

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deludedlyintheheartwithoutbeingconsciousofit—ifwespeakonthelevelofrefinedDhamma,itwasakindofdelusion;itwasamazedatitself,‘Whyhasmymindcomesofar?’—atthatmoment,astatementofDhammaspontaneouslyarose.ThistooIhadn’tanticipated.Itsuddenlyappeared,asifsomeonewerespeakingintheheart,althoughtherewasnoonetherespeaking.Itsimplyappearedasastatement:‘Ifthereisapointoracenteroftheknoweranywhere,thatistheessenceofalevelofbeing.’That’swhatitsaid.

Thatphenomenonactuallywasapoint:thepointofknowledge,thepointofradiance.Itreallywasapoint,justasthestatementhadsaid.ButIdidn’ttakeintoconsiderationwhatthe‘point’wasandsoIwasbewildered.Insteadofgaininganapproachfromthewarningthathadappeared,ItooktheproblemtochewoveruntilIcametoconsiderthepartaboutthe‘point.’Thatwaswhatendedtheproblem.Ithencamebacktounderstandclearlythematterof,‘Ifthereisapointoracenteroftheknoweranywhere,thatistheessenceofalevelofbeing.’ThatwaswhenIunderstood,‘Oh—Isee.Thewords“point”and“center”refertojustthis.’Before,Ihadn’tunderstood.Itreallywasapoint.Nomatterhowmarvelous,itwasthepointofthemarvelousness.Itwasapointtheretobeknown.Oncethatdisintegrated,therewerenomorepoints,becauseeverypointisaconventionalreality.Nomatterhowrefined,eachisaconventionalreality.

ThisiswhyIamalwaysteachingmyfellowmeditators:‘Onceyou’vereachedthatpoint,don’tbeprotectiveofanything.Investigateonin.Evenifthemindshouldactuallybedemolishedbythatinvestigation,letitbedemolished.Whateverislefttobeawareofthepurity,letitbeaware—orifeverythingisgoingtobedemolishedsothatthereisnothinglefttobeawareofpurity,thenatleastfindout.Don’tbeprotectiveofanythingatall.’Isaythisoutoffearthatthey’llbeprotectiveofthisthing.Iftheyaren’twarnedthatforcefully,thennomatterwhat,they’reboundtogetstuck.AllIaskisthattheyfindout:‘Whateverisgoingtovanish,letitvanish.Evenifthemindisgoingtovanishfromthepoweroftheinvestigation,letitvanish.There’snoneedtoprotectit.’Wheninvestigating,youhavetotakeitthatfar.

Butthere’snoescapingthetruth:Whateverariseshastovanish;whateveristrue,whateverisanaturalprincipleinandofitself,won’tvanish.Inotherwords,thepuremindwon’tvanish.Everythingofeverysortmayvanish,butthatwhichknowstheirvanishingdoesn’tvanish.Thisvanishes,thatvanishes,buttheonethatknowstheirvanishingdoesn’tvanish.Whetherornotwetrytoleaveituntouched,itkeepsonknowing.Buttotrytoprotectitistantamounttoprotectingunawareness,becauseunawarenessissubtle.It’sthereinthemind.Tobeprotectiveofthemindistantamounttobeingprotectiveofunawareness.

Sothen.Ifthemindisgoingtobedestroyedalongwithit,letitbedestroyed.Tomakeacomparisonwithslashing,slashrightondown.Don’tlettherebeanythingleft.Leteverythingintherecloseupshopandleave.Totakeitthatfarisjustright.

Ifyou’rehesitant,thenyouaresuretogetstuckatthislevel.That’swhyyoucan’t

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letyourselfbehesitant.Youhavetotakethedefilementsallout.Whateverisgoingtovanish,letitallvanish.Asforthatwhichisinnopositiontovanish,itwon’tvanishnomatterwhat.Toputitsimply,it’sasifbanditshadgottenintothishouse.Ifyou’reprotectiveofthehousewherethebanditsare,then—Bang!—they’llshootyoudead.Soifyoushouldburnthewholehousedown,thenburnitdown.Ifyouletthebanditsstaythere,they’llgoontodestroythingsthathavemorevaluethanthehouse.Sobewillingtosacrificethehouse.Setfiretoit.Thisiscalledsettingfiretounawareness.Ifthemindisreallygoingtovanish,letitvanish.

Butactuallytheminddoesn’tvanish.Onlywhenyouhaveburnedthatthingwillyouknow:‘Oh—thethingofvaluehasbeenlyingbeneaththepowerofunawareness.Unawarenesshashaditcovered.’Theinstantunawarenessvanishes,thisotherthingisrevealed.Insteadofvanishingtoo,itdoesn’tvanish,butifyou’reprotectiveofityou’llbestuckandwillnevergetfree.

TheperiodwhenIwasinvestigatingthispointwasafterVenerableĀcariyaMunhadpassedaway.Ireallyfeltattheendofmyrope.Icouldn’tstaywithmyfellowmeditators.Icouldn’tstaywithanyoneatall.They’dgetintheway.They’dspoilthefunofmyinternaleffortsatinvestigation—becauseatthattimethemindwasreallyspinning.Ithadreachedthelevelwhereitwouldspinandspinwithoutstopping.Atthetime,Icalledit‘spinningasawheelofDhamma(dhamma-cakka),notasawheelofrebirth(vaṭṭa-cakka).’Itspuntoreleaseitself.Itspunallthetime.Andassoonasitfullyreachedastateofenough,itstopped—completelyandunexpectedly.

Forawhile,atfirst,Ihadbeengettingannoyed.‘ThemoreI’veinvestigatedthismind—andthemorerefinedithasbecome—whyhastheburden,insteadofgrowinglighter,becomesoheavylikethis?Anditdoesn’thaveanysenseofdayornight—whyisit?’Iwasgettingalittleconcernedandannoyed.ButeventhoughIwasannoyed,theminddidn’tletup.Itkeptspinningthere,rightbeforemyeyes.Itkeptspinning,scratching,anddigging,lookingforthingsthatIhadn’tyetknownorseen.WhereverIwascaughtupatanypoint,itwouldkeepdiggingandscratchingitswayaway.Assoonasitmadecontact,itwouldimmediatelylatchonandstickwithit.Assoonasitunderstood,thematterwouldpassanddisappear.Themindwouldthencontinueprobing.HadVenerableĀcariyaMunbeenaliveatthatpoint,thingswouldhavegonemorequickly.

ThisiswhyIhavetaughtmyfellowmeditatorsthatI’llgivethemmyall.IfIcan’tsolvetheirproblems,I’lltakethemtoateacherwhocan.ThosearethelengthsI’llgoto—sothatmyfellowmeditatorscanputtheirmindstorest.Andforthisreason,I’mnotwillingtohavesomeofmytalksrecorded,becauseIleteverythingout.AssoonasI’vefinished,thesoundvanishes.Italkjustforthosewhoarethere.Peoplewhodidn’tunderstandthosematterswouldthinkIwasbragging.Actually,Ispeakinlinewiththetruthandtoencouragemystudents:‘Ithastobelikethis.Youhavetoslashintoitlikethis.’That’sjusthowIputit.It’sasifIgivemyselfasaguaranteesothatmystudents

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canbeconfidentthatwhatIsayisn’twrongandsothatthey’llfeelinspiredtoapplythemselvestotheeffortwithstrengthandresilience.Otherpeople,though,whodidn’tunderstandmymotivesoranything,wouldthinkIwasbragging.Insteadofbenefiting,they’dbeharmed.EvenifIweren’tharmed,theymightbe,soIhavetobecareful.

Forthisreason,onsomeoccasionsandwithsomepeoplewhereIshouldreallypulloutallthestops,that’swhatIdo.OtherwiseIcan’tputmymindtorestaboutthem.Wereallyhavetogiveandtake.It’sasifwebothopenupandgiveitouralltothepointwherewekeepnothingback,notevenacent.Thisisthewayitsometimesis,onsomeoccasions,butnotalways.Itdependsonthesituation,howfarweshouldgo.Ifwegothatfar,thenifotherpeoplelistenedin,they’dthinkwewerecrazy.

Imyself,whenlisteningtoVenerableĀcariyaMuntalk:Ifhe’dtakeitthatfar,it’dgostraighttotheheart.ForthreedaysafterwardsIwouldfeelasiftheleavesonthetreesweren’tmoving.Theatmospherewouldseemabsolutelystill.ThepowerofhisDhammablanketedeverything—becausethepeoplelisteningwerereallyintentonlistening,thepersonspeakingwasreallyintentonspeaking,andsotheyreachedeachother.Asforus,evenwhenwe’retold,‘This.This.It’slikethis,’westilldon’tsee.It’slikepointingoutthingstotheblind—pitiful,whenyouthinkaboutit.

Forthisreason,whereverIam,ifIhaven’tboweddowntoVenerableĀcariyaMun,Ican’tliedowntosleep,nomatterwhereIam.EvenifI’mabouttodowalkingmeditation,Ifirstfaceinhisdirectionandpayhimhomage.Ifthere’sapictureofhimasaconventionalfocus,Ipayhomagetohispicture.Ifthere’snothing,ItakehisvirtuesandformthemintoaconventiontowhichIpayrespect.Hisvirtueswillneverfadeforme.It’sasifhehadn’tpassedaway:anaturethatstayslikethat,asifhewerewatchingmeallthetime.

ThisiswhyalltheNobleDiscipleswhohaveseentheprinciplesofthetruthoftheLordBuddhawiththeirfullheartssubmittohim.Thatis,theysubmittotheprinciplesofthetruththatareprinciplesofnature;theydon’tsubmittohispersonoranythinglikethat.Theysubmitinthattheprinciplesofthetrutharenowthesameforthemandwillneverfade.Nomatterhowfartheymaybefromhim,thattruthwillneverfade,becausethetruthisthesameforallofthem.EventhoughtheBuddhamayhaveenteredtotalnibbānamorethan2,500yearsago,thisisnotaproblemthathasanimpactonthetruthappearinginourhearts.It’ssimplythepassageofconventionaltimeorofthebody—that’sall—buttheprincipleofthattruthisunmoving:alwaysonewhoispure.Whetheraliveortotallynibbāna-ed,it’sonewhoispure.

Thisisatruththatisfixed.Thosewhoknowthisprincipleofthetruthalltrustitinthesameway,becausethetrueBuddha,thetrueDhamma,andthetrueSaṅghalieintheheart.ThehearttrulypureistheBuddha,theDhamma,andtheSaṅghainfullmeasure,untouchedandundisturbedbytimeorplace,unlikeconventionalrealitiesingeneral.

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Note

1.AreferencetotheDhammapada,verses153–54:

ThroughtheroundofmanybirthsIwanderedwithoutfindingThehousebuilderIwasseeking:Painfulisbirthagainandagain.Housebuilder,youareseen!Youwillnotbuildahouseagain.Allyourraftersbroken,Theridgepoledestroyed,Immersedindismantling,themindHasattainedtheendofcraving.

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TheConventionalMind,theMindReleased

Oncethemindhasbeenwell-cleansedsothatit’sconstantlyradiant,thenwhenwe’reinaquietplace,withoutanysounds—forinstance,lateinthestillofthenight—evenifthemindhasn’tgatheredinconcentration,wefindthatwhenwefocusonthatcenterofawareness,itissoexceedinglydelicateandrefinedthatit’shardtodescribe.Thisrefinementthenbecomeslikearadiancethatspreadsallaroundusineverydirection.Nothingappearstobemakingcontactwiththesensesofsight,hearing,smell,taste,andfeelingatthatmoment,eventhoughthemindhasn’tgatheredintothefactorsofconcentration.Instead,thisisthefirmfoundationofthemindthathasbeenwell-cleansedanddisplaysastrikingawareness,magnificence,andsensitivitywithinitself.

Withthistypeofawareness,it’sasifweweren’tdwellinginabodyatall.Thisisaveryrefinedawareness,pronouncedwithinitself.Eventhoughthemindhasn’tgatheredinconcentration,still—becauseoftherefinementofthemind,becauseofthepronouncednatureofthemind—itbecomesapronouncedawareness,withoutanyvisionsorimagesappearingatall.Thisawarenessispreeminentexclusivelyinitself.Thisisonestageofthemind.

Anotherstageiswhenthiswell-cleansedmindgathersintostillness,notthinking,notforminganythoughtsatall.Itrestsfromitsactivity—itsrippling.Allthought-formationswithinthemindrestcompletely.Allthatremainsissimpleawareness—whichiscalledthemindenteringintostillness.Hereevenmoreso,nothingappearsatall.Allthatappearsisawareness,asifitwereblanketingtheentirecosmos—becausethecurrentsofthemindaren’tlikethecurrentsoflight.Thecurrentsoflighthavetheirend,nearorfar,dependingonthestrengthofthelight.Forexample,withelectriclight,ifthecandlepowerishigh,itwillshineforalongdistance.Iflow,itwillshineforashortdistance.

Butthecurrentsofthemindaren’tlikethat.Theyhaveno‘near’or‘far.’Toputitsimply,thereisnotimeorplace.Themindcanblanketeverything.Farislikenear.‘Near,’‘far’:Theydon’treallyapply.Allthatappearsisthatawarenessblanketingeverythingtotheendsoftheuniverse.It’sasifallthatappearsintheentireworldisthissingleawareness,asiftherewerenothinginourconsciousnessatall,eventhougheverythingstillexistsasitalwayshas.Thisiswhatit’slike:thepowerofthemind,thecurrentofthemindthathasbeencleansedofthingsthatcloudandobscureit.

Evenmoresowhenthemindiscompletelypure:Thisisevenhardertodescribe.Iwouldn’tknowhowtolabelit,becauseit’snotsomethingtobelabeled.It’snotsomethingthatcanbeexpressedlikeconventionalthingsingeneral,becauseit’snotaconventionalreality.Itliessolelywithintherangeofthosewhoarenon-conventional,

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whoknowtheirownnon-conventionality.Forthisreason,itcan’tbedescribed.Now,theworldisfullofconventions.Whateverwesay,weneedtousea

conventionalpicture,asupposition,tomakecomparisonsineverycase.‘Itseemslikethis.Itseemslikethat.’Or,‘It’slikethis.It’slikethat.It’ssimilartothat.’Forexample,taketheword,‘nibbāna.’Ordinarydefilement—ourordinarymind—requiresthatwethinkofnibbānaasbroadandspacious,withnothingappearinginit.Butweforgetthatthewordnibbāna,whichisaconventionalword,stillhassomeconventionalitytoit.Wemighteventhinkthatthere’snothinginnibbānabutpurepeoplemillingaround—bothmenandwomen,becausetheybothcanreachpurity:Nibbānahasnothingbutthosewhoarepure,millingaroundtoandfro,orsittingaroundincomfortandpeacewithoutbeingdisturbedbysadness,discontent,orlonelinessasweareinourconventionalworldsofullofturmoilandstress.

Actually,wedon’trealizethatthispicture—ofpuremenandwomenmillingorsittingaroundhappilyattheirleisurewithoutanythingdisturbingthem—issimplyaconventionthatcan’thaveanythingtodowiththereleaseofactualnibbānaatall.Whenwetalkaboutthingsthatarebeyondtherangeofconvention—eventhoughtheymaynotbebeyondtherangeofthespeaker’sawareness,eventhoughtheymaybewellwithinthatperson’srange—theycan’tbeexpressedinconventionalterms.Whateverisexpressedisboundtobeinterpretedwrongly,becauseordinarilythemindisalwaysreadytobewrong,orcontinuestobewrongwithinitself.Assoonasanythingcomesflashingout,wehavetospeculateandguessinlinewithourincorrectanduncertainunderstanding—likeVen.YamakasayingtoVen.Sāriputtathatanarahantnolongerexistsafterdeath.

Ven.Yamakawasstillanordinary,run-of-the-millperson,buteventhoughVen.Sāriputta,whowasanarahant,triedtoexplainthingstohim,hestillwouldn’tunderstand,untiltheLordBuddhahadtocomeandexplainthingshimself.Eventhen—ifI’mnotmistaken—Ven.Yamakastilldidn’tunderstandinlinewiththetruththeBuddhaexplainedtohim.AsIremember,thetextssaythatVen.Yamakadidn’tattainanyofthepathsandfruitionsornibbānaoranything.Still,theremusthavebeenareasonfortheBuddha’sexplanation.Iftherewerenothingtobegainedbyteaching,theBuddhawouldn’tteach.Insomecases,evenwhenthepersonbeingtaughtdidn’tbenefitmuchfromtheDhamma,otherpeopleinvolvedwould.ThisisoneofthetraitsoftheLordBuddha.Therehadtobeareasonforeverythinghe’dsay.Iftherewassomethingthatwouldbenefithislisteners,he’dspeak.Ifnot,hewouldn’t.ThisisthenatureoftheBuddha:fullyreasonable,fullyaccomplishedineverythingofeverysort.Hewouldn’tmakeemptypronouncementsinthewayoftherestoftheworld.

SowhenhespoketoVen.Yamaka,I’mafraidI’veforgottenthedetails 1 —becauseit’sbeensolongsinceIreadit—tothepointwhereI’veforgottenwhobenefitedonthatoccasion,ormaybeVen.Yamakadidbenefit.I’mnotreallysure.Atanyrate,let’sfocusonthestatement,‘Anarahantdoesn’texistafterdeath,’astheimportantpoint.

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TheBuddhaasked,‘Isthearahanthisbody,sothatwhenhediesheisannihilatedwiththebody?Ishevedanā?Saññā?Saṅkhāra?Viññāṇa?Isheearth,water,wind,orfire,sothatwhenhedieshe’sannihilatedwiththesethings?’Hekeptaskinginthisway,untilhereachedtheconclusionthatthebodyisinconstantandsodisbands.Vedanā,saññā,saṅkhāra,andviññāṇaareinconstantandsodisband.Whateverisamatterofconventionfollowstheseconventionalways.

Butwhateverisamatterofrelease—ofpurity—cannotbemadetofollowthoseways,becauseitisnotthesamesortofthing.Totakereleaseorareleasedmindandconfuseorcompounditwiththefivekhandhas,whichareanaffairofconventionalreality,iswrong.Itcan’tbedone.Thefivekhandhasareonelevelofconventionalreality;theordinarymindisalsoalevelofconventionalreality.

Therefinementofthemind—sorefinedthatitismarvelousevenwhentherearestillthingsentanglingit—displaysitsmarvelousnessinlinewithitslevelforustoseeclearly.Evenmoresowhenthethingsentanglingitareentirelygone,themindbecomesDhamma.TheDhammaisthemind.ThemindisDhamma.TheentireDhammaistheentiremind.TheentiremindistheentireDhamma.Atthispoint,noconventionscanbesupposed,becausethemindispureDhamma.Eventhoughsuchpeoplemaystillbealive,directingtheirkhandhas,thatnaturestaysthatwayinfullmeasure.

Theirkhandhasarekhandhasjustlikeours.Theirappearance,manners,andtraitsappearinlinewiththeircharacteristics,inlinewiththeaffairsofconventionalrealitythatappearinthoseways,whichiswhythesethingscannotbemixedtogethertobecomeonewiththatnature.Whenthemindisreleased,thenatureofreleaseisonething;theworldofthekhandhasisanotherworldentirely.Eventhoughthepureheartmaydwellinthemidstoftheworldofthekhandhas,itisstillalwaysamindreleased.Tocallitatranscendentmindwouldn’tbewrong,becauseitliesaboveconventionalreality—abovetheelementsandkhandhas.

ThetranscendentDhammaisaDhammaabovetheworld.Thisiswhypeopleofthissortcanknowtheissueofconnectioninthemind.Oncethemindiscleansedstagebystage,theycanseeitsbeginningpointsandendpoints.Theycanseethemind’sbehavior,thedirectiontowardswhichittendsmostheavily,andwhetherthereisanythingleftthatinvolvesthemindoractsasameansofconnection.Thesethingstheyknow,andtheyknowthemclearly.Whentheyknowclearly,theyfindawaytocut,toremovefromthemindthethingsthatleadtoconnection,stepbystep.

Whenthedefilementscomethickandfast,thereistotaldarknessinthemind.Whenthishappens,wedon’tknowwhatthemindisorwhatthethingsentanglingitare,andsoweassumethemtobeoneandthesame.Thethingsthatcometoentanglethemind,andtheminditself,becomemixedintoone,sothere’snowaytoknow.

Butoncethemindiscleansedstepbystep,wecometoknowinstagesuntilwecanknowclearlyexactlyhowmuchthereisstillremaininginthemind.Evenifthere’sjusta

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bit,weknowthere’sabit,becausetheactofconnectionletsusseeplainlythat,‘Thisistheseedthatwillcauseustobereborninoneplaceoranother.’Wecantellthisclearlywithinthemind.Whenweknowthisclearly,wehavetotrytorectifythesituation,usingthevariousmethodsofmindfulnessanddiscernmentuntilthatthingiscutawayfromthemindwithnomoreconnections.Themindwillthenbecomeanentirelypuremind,withnomoremeansofconnectionorcontinuation.Wecanseethisclearly.Thisistheonewhoisreleased.Thisistheonewhodoesn’tdie.

OurLordBuddha—fromhavingpracticedtruly,fromhavingtrulyknowninlinewiththeprinciplesofthetruth,seeingthemclearlyintheheart—spoketruly,actedtruly,andknewtruly.Hetaughtwhathehadtrulyknownandtrulyseen—andsohowcouldhebewrong?Atfirst,hedidn’tknowhowmanytimeshehadbeenborn,orwhatvariousthingshehadbeenbornas.Evenconcerningthepresent,hedidn’tknowwhathismindwasattachedtoorinvolvedwith,becausehehadmany,manydefilementsatthatstage.

ButafterhehadstrivenandgainedAwakening,sothattheentireDhammaappearedinhisheart,heknewclearly.Whenheknewclearly,hetookthattruthtoproclaimtheDhammatotheworldandwithintuitiveinsightknewwhowouldbeabletocomprehendthissortofDhammaquickly,aswhenheknewthatthetwohermitsandthefivebrethrenwerealreadyinapositiontoattaintheDhamma.Hethenwenttoteachthefivebrethrenandattainedtheaimheforesaw.

AllfiveofthemattainedtheDhammastagebystagetothelevelofarahantship.SincetheBuddhawasteachingthetruthtothoseaimingatthetruthwiththeirfullhearts,theywereabletocommunicateeasily.They,lookingforthetruth,andhe,teachingthetruth,wererightforeachother.Whenhetaughtinlinewiththeprinciplesofthetruth,theywereabletocomprehendquicklyandtoknowstepbystepfollowinghimuntiltheypenetratedthetruthclearthrough.Theirdefilements,howevermanyorfewtheyhad,alldissolvedcompletelyaway.Thecycleofrebirthwasoverturnedtotheircompleterelief.

ThisishowitiswhenapersonwhotrulyknowsandtrulyseesexplainstheDhamma.Whetherit’sanaspectoftheDhammadealingwiththeworldorwiththeDhammaitself,whathesaysisboundtobecertainbecausehehasseenitdirectlywithhisowneyes,hearditwithhisownears,toucheditwithhisownheart.Sowhenheremembersitandteachesit,howcanhebewrong?Hecan’tbewrong.Forexample,thetasteofsalt:Oncewehaveknownwithourtonguethatit’ssaltyandwespeakdirectlyfromthesaltinessofthesalt,howcanwebewrong?Orthetasteofhotpeppers:Thepepperishot.Ittouchesourtongueandweknow,‘Thispepperishot.’Whenwespeakwiththetruth—‘Thispepperishot’—justwherecanwebewrong?

SoitiswithknowingtheDhamma.Whenwepracticetothestagewhereweshouldknow,wehavetoknow,stepbystep.KnowingtheDhammahappensatthesamemomentasabandoningdefilement.Whendefilementdissolvesaway,thebrightness

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thathasbeenobscuredwillappearinthatveryinstant.Thetruthappearsclearly.Defilement,whichisatruth,weknowclearly.Wethencutitawaywiththepath—mindfulnessanddiscernment—whichisaprincipleofthetruth,andthenwetakethetruthandteachitsothatthosewhoareintentonlisteningwillbesuretounderstand.

TheBuddhataughttheDhammain84,000sections(khandha),buttheyaren’tinexcessofourfivekhandhaswiththemindincharge,responsibleforgoodandevilandfordealingwitheverythingthatmakescontact.Eventhoughtheremaybeasmanyas84,000sectionstotheDhamma,theyweretaughtinlinewiththeattributesofthemind,ofdefilement,andoftheDhammaitselfforthesakeoflivingbeingswiththeirdifferingtemperaments.TheBuddhataughtextensively—84,000sectionsoftheDhamma—sothatthoseofdifferingtemperamentscouldputthemintopracticeandstraightenouttheirdefilements.

AndweshouldmakeourselvesrealizethatthosewholistentotheDhammafromthosewhohavetrulyknownandtrulyseen—fromthemouthoftheBuddha,thearahants,ormeditationmasters—shouldbeabletostraightenouttheirdefilementsandmentaleffluentsatthesametimetheyarelistening.Thisisapointthatdoesn’tdependontimeorplace.

AlltheDhammacomesdowntothemind.ThemindisahighlyappropriatevesselforeachleveloftheDhamma.InteachingtheDhamma,whatarethethingsentanglingandembroilingthemindthatarenecessarytodescribesothatthosewholistencanunderstandandletgo?Thereareelements,khandhas,andtheunlimitedsights,sounds,smells,tastes,andtactilesensationsoutsideus,whichmakecontactwiththeeye,ear,nose,tongue,body,andheartwithinus.Thusitisnecessarytoteachbothaboutthingsoutsideandaboutthingsinside,becausethemindcanbecomedeludedandattachedbothoutsideandinside.Itcanloveandhateboththeoutsideandtheinside.

Whenweteachinlinewiththecausesandeffectsbothinsideandout,inaccordancewiththeprinciplesofthetruth,themindthatcontemplatesorinvestigatesexclusivelyinlinewiththeprinciplesoftruthhastoknow,stepbystep,andbeabletoletgo.Onceweknowsomething,wecanletitgo.Thatputsanendtoourproblemofhavingtoproveorinvestigatethematteragain.Whateverweunderstandisnolongeraproblembecauseoncewehaveunderstood,weletgo.Wekeeplettinggo,becauseourunderstandinghasreachedthetruthofthosevariousthingsinfullmeasure.

TheinvestigationoftheDhamma,onthelevelsinwhichitshouldbenarrow,hastobenarrow.Onthelevelsinwhichitshouldbewide-ranging,ithastobewide-ranginginlinewiththefulllevelofthemindandtheDhamma.Sowhentheheartofthemeditatorshouldstayinarestrictedrange,ithastobekeptinthatrange.Forexample,inthebeginningstagesofthetraining,themindisfilledwithnothingbutcloudinessandconfusionatalltimesandcan’tfindanypeaceorcontentment.Wethushavetoforceittostayinarestrictedrange—forexample,withthemeditationword,‘buddho,’orwiththein-and-outbreath—soastogainafootingwithitsmeditationtheme,sothat

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stillnesscanformabasisorafoundationfortheheart,sothatitcansetitselfupforthepracticethatistofollow.Wefirsthavetoteachthemindtowithdrawitselffromitsvariouspreoccupations,usingwhichevermeditationthemeitfindsappealing,sothatitcanfindaplaceofrestandrelaxationthroughthestillness.

Oncewehaveobtainedenoughstillnessfromourmeditationthemetoformanopeningontotheway,webegintoinvestigate.Discernmentandawarenessbegintobranchoutinstagesortowidentheirscopeuntiltheyhavenolimit.Whenwereachanappropriatetimetorestthemindthroughthedevelopmentofconcentration,wefocusontranquilityusingourmeditationthemeaswehavedonebefore,withouthavingtopayattentiontodiscernmentinanywayatthatmoment.Wesetoursightsongivingrisetostillnesswiththemeditationthemethathaspreviouslybeencoupledwiththeheartorthatwehavepreviouslypracticedforthesakeofstillness.Wefocusinonthatthemestepbystepwithmindfulnessinchargeuntilstillnessappears,givingpeaceandcontentment.Thisiscalledrestingthemindbydevelopingconcentration.

Whenthemindwithdrawsfromitsrestingplace,discernmenthastounravelandinvestigatethings.Letitinvestigatewhateveritshouldatthatparticulartimeorstage,untilitunderstandsthematter.Whendiscernmentbeginstomoveintoactionasaresultofitsbeingreinforcedbythestrengthofconcentration,itsinvestigationshavetogrowmoreandmorewide-ranging,stepbystep.Thisiswherediscernmentiswide-ranging.ThisiswheretheDhammaiswide-ranging.Themoreresourcefulourdiscernment,themoreitsinvestigationsspreaduntilitknowsthecausesandeffectsofphenomenaastheytrulyare.Itsdoubtsthendisappear,anditletsgoinstages,inlinewiththelevelsofmindfulnessanddiscernmentsuitedtoremovingthevariouskindsofdefilementstepbystepfromtheheart.

Themindthengraduallyretreatsintoamorerestrictedrange,asitseesnecessary,allonitsownwithoutneedingtobeforcedasbefore—becauseonceithasinvestigatedandknowninlinewiththewaythingsreallyare,whatistherelefttobeentangledwith?Tobeconcernedabout?Theextenttowhichitisconcernedortroubledisbecauseofitslackofunderstanding.Whenitunderstandswiththediscernmentthatinvestigatesandunravelstoseethetruthofeachparticularthing,themindwithdrawsandletsgoofitsconcerns.Itgoesfurtherandfurtherinwarduntilitsscopegrowsmoreandmorerestricted—totheelements,thekhandhas,andthenexclusivelytotheminditself.Atthisstage,themindworksinarestrictedscopebecauseithascutawayitsburdensinstages.

Whatisthereintheelementsandthekhandhas?Analyzethemdownintotheirparts—body,feelings,saññā,saṅkhāra,andviññāṇa—untilyouhaveremovedyourdoubtsaboutanyoneofthem.Forexample,whenyouinvestigatethebody,anunderstandingoffeelingautomaticallyfollows.Orwhenyouinvestigatefeelings,thisleadsstraighttothebody,tosaññā,saṅkhāra,andviññāṇa,whichhavethesamesortsofcharacteristics—becausetheycomefromthesamecurrentofthemind.Toputitbriefly,theBuddha

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taughtthateachofthefivekhandhasisacompletetreasuryorcompleteheapofthethreecharacteristics.

Whatdotheyhavethat’sworthholdingonto?Thephysicalelements,thephysicalheap,allphysicalforms,aresimplyheapsoftheelements.Vedanā,saññā,saṅkhāra,andviññāṇaareallmerementalphenomena.Theyappear—blip,blip,blip—anddisappearinaninstant.Whatvalueorsubstancecanyougetfromthem?Discernmentpenetratesfurtherandfurtherin.Itknowsthetruth,whichgoesstraighttotheheart,anditletsgowiththatstraight-to-the-heartknowledge.Inotherwords,itletsgostraightfromtheheart.Whentheknowledgegoesstraighttotheheart,itletsgostraightfromtheheart.Ourjobnarrowsin,narrowsin,astheworkofdiscernmentdictates.

Thisisthewayitiswheninvestigatingandknowingthepathofthemindthatinvolvesitselfwithvariouspreoccupations.Wecomeinknowing,wecomeinlettinggostepbystep,cuttingoffthepathsofthetigersthatusedtoroamaboutlookingforfood—asinthephrasefromtheDhammatextbooks:‘Cuttingoffthepathsofthetigersthatroamaboutlookingforfood.’Wecutthemoutfromthepathsoftheeye,ear,nose,tongue,andbodyalongwhichtheyusedtoroam,involvingthemselveswithsights,sounds,smells,tastes,andtactilesensations,gatheringuppoisonousfoodandbringingitintoburntheheart.

Discernmentthushastoroamaboutinvestigatingthebody,feelings,saññā,saṅkhāra,andviññāṇabyprobinginward,probinginwardalongthepathsthatthetigersandleopardsliketofollow,soastocutoffthepathsalongwhichtheyusedtogolookingforfood.TheBuddhateachesustoprobeinward,cuttingoffthepathsuntilwehavethetigerscaged.Inotherwords,unawareness,whichislikeatiger,convergesinattheonemind.Alldefilementsandmentaleffluentsconvergeinattheonemind.Theycan’tgooutroamingfreelylookingforfoodastheydidbefore.

Themindofunawareness:Youcouldsaythatit’slikeafootball,becausediscernmentunravelsit—stompsonit,kicksitbackandforth—untilitissmashedtobits:untilthedefilementofunawarenessissmashedinside.Thisisthelevelofthemindwheredefilementconverges,sowhendiscernmentunravelsit,it’sjustlikeafootballthatisstompedandkicked.Itgetskickedbackandforthamongthekhandhasuntilit’ssmashedapartbydiscernment.Whentheconventionalmindissmashedapart,themindreleasedisfullyrevealed.

Whydowesaythe‘conventionalmind’andthe‘mindreleased’?Dotheybecometwoseparateminds?Notatall.It’sstillthesamemind.Whenconventionalrealities—defilementsandmentaleffluents—ruleit,that’sonestateofthemind;butwhenit’swashedandwrungoutbydiscernmentuntilthatstateofmindissmashedapart,thenthetruemind,thetrueDhamma,whichcanstandthetest,doesn’tdisappearwithit.Theonlythingsthatdisappeararethethingsinconstant,stressful,andnot-selfthathadinfiltratedthemind—becausedefilementsandmentaleffluents,nomatterhowrefined,aresimplyconventions:inconstant,stressful,andnot-self.

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Whenthesethingsdisappear,thetruemind,aboveandbeyondconvention,canthenappeartoitsfullextent.Thisiswhat’scalledthemindreleased.Thisiswhat’scalledthepuremind,completelycutofffromallconnectionsandcontinuations.Allthatremainsissimpleawareness,utterlypure.

Wecan’tsayatwhatpointinourbodythissimpleawarenessiscentered.Before,itwasaprominentpointthatwecouldknowandseeclearly.Forexample,inconcentrationweknewthatitwascenteredinthemiddleofthechest.Ourawarenesswaspronouncedrightthere.Thestillnesswaspronouncedrightthere.Thebrightness,theradianceofthemindwaspronouncedrightthere.Wecouldseeitclearlywithouthavingtoaskanyone.Allthosewhosemindshavecenteredintothefoundationofconcentrationfindthatthecenterof‘whatknows’isreallypronouncedrighthereinthemiddleofthechest.Theywon’targuethatit’sinthebrainorwhatever,asthosewhohaveneverexperiencedthepracticeofconcentrationarealwayssaying.

Butwhenthemindbecomesapuremind,thatcenterdisappears,andsowecan’tsaythatthemindisaboveorbeloworinanyparticularspot,becauseit’sanawarenessthatispure,anawarenessthatissubtleandprofoundaboveandbeyondanyandallconventions.Evenso,wearestillveeringoffintoconventionswhenwesaythatit’s‘extremelyrefined,’whichdoesn’treallyfitthetruth,becauseofcoursethenotionofextremerefinementisaconvention.Wecan’tsaythatthisawarenesslieshighorlow,orwhereithasapointoracenter—becauseitdoesn’thaveoneatall.Allthereis,isawarenesswithnothingelseinfiltratingit.Eventhoughit’sinthemidstoftheelementsandkhandhaswithwhichitusedtobemixed,it’snotthatwayanymore.Itnowliesworldapart.

Wenowcanknowclearlythatthekhandhasarekhandhas,themindisthemind,thebodyisthebody;vedanā,saññā,saṅkhāra,andviññāṇaareeachseparatekhandhas.Butasforfeelingsinthatmind,theynolongerexist,eversincethemindgainedreleasefromalldefilement.Thereforethethreecharacteristics,whichareconventionincarnate,don’texistinthatmind.Theminddoesn’tpartakeoffeeling,apartfromtheultimateease(paramaṁsukhaṁ)thatisitsownnature—andtheultimateeasehereisnotafeelingofease.

WhentheBuddhateachesthatnibbānaistheultimateease,theterm‘ultimateease’isnotafeelingofeaselikethefeelingsormoodsofthemindstilldefiled,orthefeelingsofthebodythatareconstantlyappearingasstressandease.Theultimateeaseisnotafeelinglikethat.Thosewhopracticeshouldtakethispointtoheartandpracticesoastoknowitforthemselves.Thatwillbetheendofthequestion,inlinewiththeDhammathattheBuddhasaysissandiṭṭhiko—tobeseenforoneself—andonwhichhelaysnoexclusiveclaims.

Thuswecannotsaythatthemindabsolutelypurehasanyfeeling.Thismindhasnofeeling.Theterm‘ultimateease’referstoaneasebytheverynatureofpurity,andsotherecan’tbeanythinginconstant,stressful,ornot-selffoundinfiltratingthatultimate

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easeatall.Nibbānaisconstant.Theultimateeaseisconstant.Theyareoneandthesame.The

Buddhasaysthatnibbānaisconstant,theultimateeaseisconstant,theultimatevoidisconstant.They’reallthesamething—butthevoidofnibbānaliesbeyondconvention.It’snotvoidinthewaytheworldsupposesittobe.

Ifweknowclearly,wecandescribeandanalyzeanythingatall.Ifwedon’tunderstand,wecantalkfrommorningtillnightandbewrongfrommorningtillnight.Thereisnowaywecanberight,becausethemindisn’tright.NomatterhowmuchwemayspeakinlinewithwhatweunderstandtoberightinaccordancewiththeDhamma,ifthemindthatisactingisn’tright,howcanweberight?It’sasifweweretosay,‘Nibbānaistheultimateease;nibbānaistheultimatevoid,’tothepointwherethewordsarealwaysinourmouthandinourheart:Ifthemindisamindwithdefilements,itcan’tberight.Whenthemindisn’tright,nothingcanberight.

Oncethemindisright,though,thenevenwhenwedon’tsayanything,we’reright—becausethatnatureisalreadyright.Whetherornotwespeak,we’reright.Oncewereachthelevelwherewe’reright,there’snowrong.Thisisthemarvelthatcomesfromthepracticeofthereligion.

TheBuddhataughtonlyasfarasthislevelanddidn’tteachanythingfurther.It’sineverywaytheendofconventions,theendofformulations,theendofdefilement,theendofsufferingandstress.Thisiswhyhedidn’tteachanythingfurther,becausethisisthepointatwhichhefullyaimed:thefulllevelofthemindandoftheDhamma.

Beforehetotallyenterednibbāna,hislastinstructionswere,‘Monks,Iexhortyou.Formationsareconstantlyarisingandceasing.Investigateformationsthatarearisinganddisbanding,orarisingandceasing,withnon-complacency.’

Thatwasall.Heclosedhismouthandneversaidanythingagain.Inthisteaching,whichhastherankofafinalinstruction,howshouldweunderstand

orinterprettheword‘formation’(saṅkhāra)?Whatkindofformationsdoesitreferto?Wecouldtakeitasreferringtoouterformationsorinnerformationsandwewouldn’tbewrong.Butatthatmoment,wecanbefairlycertainthatthosewhohadcometolistentotheBuddha’sfinalinstructionsatthefinalhourwerepracticingmonkswithhighlevelsofmentalattainment,fromarahantsondown.SoIwouldthinkthatthemainpointtowhichtheBuddhawasreferringwasinnerformationsthatformthoughtsinthemindanddisruptthemindatalltimes.Hetaughttoinvestigatethearisingandceasingoftheseformationswithnon-complacency—inotherwords,toinvestigatewithmindfulnessanddiscernmentatalltimes.Theseformationscoverthecosmos!

Wecould,ifwewantedto,analyzetheword‘formations’asouterformations—trees,mountains,animals,people—butthiswouldn’tbeinkeepingwiththelevelofthemonksgatheredthere,norwoulditbeinkeepingwiththeoccasion:theBuddha’slastmomentsbeforetotalnibbānainwhichhegavehisexhortationtotheSaṅgha:the

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ultimateteachingatthefinalhour.Hisfinalexhortationdealingwithformations,givenashewasabouttoentertotal

nibbāna,mustthusreferspecificallytothemostrefinedformationsintheheart.Oncewecomprehendtheseinnerformations,howcanwehelpbutunderstandtheirbasis—whattheyarisefrom.We’llhavetopenetrateintothewell-springofthecycleofrebirth:themindofunawareness.Thisisthewaytopenetratetotheimportantpoint.Thosewhohavereachedthislevelhavetoknowthis.Thosewhoareapproachingitinstages,whohaven’tfullyreachedit,stillknowthisclearlybecausetheyareinvestigatingthematter,whichiswhattheBuddha’sinstructions—giveninthemidstofthatimportantstageofevents—wereallabout.

This,Ithink,wouldbeinkeepingwiththeoccasioninwhichtheBuddhaspoke.Why?Becauseordinarilywhenthemindhasinvestigatedtohigherandhigherlevels,theseinnerformations—thevariousthoughtsthatforminthemind—areverycrucialtotheinvestigationbecausetheyappeardayandnight,andareatworkeverymomentinsidethemind.Amindreachingthelevelwhereitshouldinvestigateinnerphenomenamustthustaketheseinnerformationsasthefocalpointofitsinvestigation.ThisisamatterdirectlyrelatedtotheBuddha’sfinalinstructions.

Theabilitytooverthrowunawarenessmustfollowonaninvestigationfocusedprimarilyoninnerformations.Oncewehavefocusedin,focusedin,downtotherootofdefilementandhavethendestroyedit,theseformationsnolongerplayanyroleingivingrisetodefilementagain.TheironlyfunctionistoservethepurposesoftheDhamma.WeusethemtoformulateDhammaforthebenefitoftheworld.InteachingDhammawehavetousethought-formations,andsoformationsofthissortbecometoolsoftheDhamma.

Nowthatwehavegiventhekhandhasanewruler,thethought-formationswhichwereforcedintoservicebyunawarenesshavenowbecometoolsoftheDhamma—toolsofapureheart.TheBuddhausedthesethought-formationstoteachtheworld,toformulatevariousexpressionsoftheDhamma.

TheDhammawehavementionedheredoesn’texistsolelyinthepast,inthetimeoftheBuddha,orsolelyinthefutureinawaythatwoulddenyhopetowhosewhopracticerightlyandproperly.Itliesamongourownkhandhasandmind,inourbodyandmind.Itdoesn’tlieanywhereelseotherthaninthebodiesandmindsofhumanbeings,womenandmen.Thedefilements,thepath,andpurityalllierighthereintheheart.Theydon’tlieinthattimeorperiodwaybackwhen,orwiththatpersonorthis.Theyliewiththepersonwhopractices,whoisusingmindfulnessanddiscernmenttoinvestigaterightnow.

Why?BecauseweareallaimingattheDhamma.Weareaimingatthetruth,justliketheDhamma,thetruth,thattheBuddhataughtthenandthatalwaysholdstotheprincipleofbeing‘majjhima’—inthecenter—notleaningtowardthattimeorthis,notleaningtowardthatperiodorthisplace.It’saDhammaalwayskeepingtoanevenkeel

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becauseitliesinthecenterofourelementsandkhandhas.Majjhima:inthecenter,oralwaysjustrightforcuringdefilement.

SopleasepracticecorrectlyinlinewiththisDhamma.Youwillseetheresultsof‘majjhima’—aDhammajustright,alwaysandeverywhere—appearingasIhavesaid.Nibbāna,theultimateease,willnotinanywayliebeyondthisknowingheart.

AndsoI’llasktostophere.

Note

1.SeetheYamakaSuttaandAnurādhaSuttainSaṁyuttaNikāya22:85–86).

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Postscript

AnexcerptfromaletterwrittenbyVenerableĀcariyaMahāBoowatoMrs.PowPhangaVathanakul,datedFebruary26,1976.

ThepracticeoftheDhammainkeepingwiththeDhammathathegavewithuttercompassionunequaledbythatofanyoneelseintheworld:ThisisthetruehomagetotheBuddha.Theseeingofthetruththatlieswithinyou,usingdiscernmentstepbystepatalltimes:ThisistheseeingoftheBuddhastepbystep.Theseeingofthetruthwiththefullheartusingdiscernment:ThisistheseeingoftheBuddhainfull.ThetrueBuddha,thetrueDhamma,liewiththeheart.ToattendtoyourownheartistoattendtotheBuddha.TowatchoveryourownheartwithmindfulnessanddiscernmentistrulytoseetheBuddha,Dhamma,andSaṅgha.

Thekingofdeathwarnsandassaultsthebodiesoftheworld’slivingbeingsinlinewiththeprinciplesofhistruth.Youhavetogreethiswarningsandassaultswithmindfulness,discernment,conviction,andunflaggingpersistence,andtakeoutyourtreasures—thepaths,fruitions,andnibbāna—toflauntinhisface,bravingdeathinthecourseofpersistenteffort.Youandhe,whohaveregardedeachotherasenemiesforsuchalongtime,willthenbecometruefriends—neitherofyoutotakeadvantageoftheothereveragain.

Thebodyandthekhandhasarethingsthattheworldmustrelinquishinspiteofitsregrets.Youshouldrelinquishthemwithmindfulnessanddiscernmentbeforethetimecomestorelinquishtheminthewayoftheworld.Thisisthesupremeletting-go,secondtonothing.

Pleasetakethistoheart,becauseitiswrittenstraightfromtheheart.

Evaṁ.

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Glossary

Ācariya:Teacher;mentor.Anattā:Not-self;ownerless.Aniccaṁ:Inconstant;unsteady;impermanent.Arahant:Apersonwhoseheartisfreeofmentaleffluents(seeāsava)andwhoisthus

notdestinedforfuturerebirth.AnepithetfortheBuddhaandthehighestlevelofhisnobledisciples.

Ārammaṇa:Preoccupation;mentalobject.Āsava:Mentaleffluent,pollutant,orfermentation—sensuality,statesofbecoming,

views,andunawareness.Avijjā:Unawareness;ignorance;obscuredawareness;delusionaboutthenatureof

themind.Āyatana:Sensemedium.Theinnersensemediaarethesenseorgans—eyes,ears,

nose,tongue,body,andmind.Theoutersensemediaaretheirrespectiveobjects.Brahmā:‘GreatOne’—aninhabitantoftheheavensofformorformlessness.Brahman:UsedintheBuddhasense,thistermissynonymouswitharahant.Buddho:Awake;enlightened.AnepithetfortheBuddha.Cetasika:Mentalconcomitant(seevedanā,saññā,andsaṅkhāra).Dhamma(dharma):Event;phenomenon;thewaythingsareinandofthemselves;

theirinherentqualities;thebasicprinciplesunderlyingtheirbehavior.Also,principlesofbehaviorthathumanbeingsoughttofollowsoastofitinwiththerightnaturalorderofthings;qualitiesofmindtheyshoulddevelopsoastorealizetheinherentqualityofthemindinandofitself.Byextension,‘Dhamma’isusedalsotodenoteanydoctrinethatteachessuchthings.ThustheDhammaoftheBuddhadenotesbothhisteachingsandthedirectexperienceofnibbāna,thequalityatwhichthoseteachingsareaimed.

Dhātu:Element;property,impersonalcondition.Thefourphysicalelementsorpropertiesareearth(solidity),water(liquidity),wind(motion),andfire(heat).Thesixelementsincludetheabovefourplusspaceandcognizance.

Dukkha(ṁ):Stress;suffering;pain;distress;discontent.Evaṁ:Thus;inthisway.ThistermisusedinThailandasaformalclosingtoa

sermon.Kamma(karma):Intentionalactsthatresultinstatesofbeingandbirth.Kāyagatā-sati:Mindfulnessimmersedinthebody.Thisisablankettermcovering

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severalmeditationthemes:keepingthebreathinmind;beingmindfulofthebody’sposture;beingmindfulofone’sactivities;analyzingthebodyintoitsparts;analyzingthebodyintoitsphysicalproperties(seedhātu);contemplatingthefactthatthebodyisinevitablysubjecttodeathanddisintegration.

Khandha:Heap;group;aggregate.Physicalandmentalcomponentsofthepersonalityandofsensoryexperienceingeneral(seerūpa,vedanā,saññā,saṅkhāra,andviññāṇa).

Kilesa:Defilement—passion,aversion,anddelusionintheirvariousforms,whichincludesuchthingsasgreed,malevolence,anger,rancor,hypocrisy,arrogance,envy,miserliness,dishonesty,boastfulness,obstinacy,violence,pride,conceit,intoxication,andcomplacency.

Loka-dhamma:Worldlyphenomenon—fortune,lossoffortune,status,disgrace,praise,censure,pleasure,andpain.

Lokuttara:Transcendent;supramundane(seemagga,phala,andnibbāna).Magga:Path.Specifically,thepathtothecessationofsufferingandstress.Thefour

transcendentpaths—orrather,onepathwithfourlevelsofrefinement—arethepathtostreamentry(enteringthestreamtonibbāna,whichensuresthatonewillberebornatmostonlysevenmoretimes),thepathtoonce-returning,thepathtonon-returning,andthepathtoarahantship.

Māra:Temptation;mortalitypersonified.Nibbāna(nirvāṇa):Liberation;theunbindingofthemindfrommentaleffluents,

defilements,andtheroundofrebirth(seeāsava,kilesa,andvaṭṭa).Asthistermisusedtodenotealsotheextinguishingoffire,itcarriestheconnotationsofstilling,cooling,andpeace.(AccordingtothephysicstaughtatthetimeoftheBuddha,aburningfireseizesoradherestoitsfuel;whenextinguished,itisunbound.)

Paññā:Discernment;insight;wisdom;intelligence;commonsense;ingenuity.Pāramī:Perfectionofthecharacter—generosity,virtue,renunciation,discernment,

persistence,forbearance,truthfulness,determination,goodwill,andequanimity.Parisā:Following;assembly.ThefourgroupsoftheBuddha’sfollowingaremonks,

nuns,laymen,andlaywomen.Pāṭimokkha:Thebasiccodeof227preceptsobservedbyBuddhistmonks,chanted

everyhalf-monthineachassemblyofmonksnumberingfourormore.Phala:Fruition.Specifically,thefruitionofanyofthefourtranscendentpaths(see

magga).Puñña:Merit;worth;theinnersenseofwell-beingthatcomesfromhavingacted

rightlyorwell.Rūpa:Body;physicalphenomenon;sensedatum.Sabhāva-dhamma:Phenomenon;anevent,property,orqualityasexperiencedinand

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ofitself.Sallekha-dhamma:Topicsofeffacement(effacingdefilement)—modesty,being

contentwithwhatonehas,seclusion,unentanglementincompanionship,persistence,virtue,concentration,discernment,release,andthedirectknowingandseeingofrelease.

Samādhi:Concentration;thepracticeofcenteringthemindinasinglesensationorpreoccupation.

Sammati:Conventionalreality;convention;relativetruth;supposition;anythingconjuredintobeingbythemind.

Sandiṭṭhiko:Self-evident,visiblehereandnow.Saṅgha:ThecommunityoftheBuddha’sdisciples.Ontheconventionallevel,this

referstotheBuddhistmonkhood.Ontheideallevel,itreferstothoseoftheBuddha’sfollowers,whetherlayorordained,whohaveattainedatleastthefirstofthetranscendentpaths(seemagga)culminatinginnibbāna.

Saṅkhāra:Formation.Thiscandenoteanythingformedorfashionedbyconditions,or—asoneofthefivekhandhas—specificallythought-formationswithinthemind.

Saññā:Label;perception;allusion;actofmemoryorrecognition;interpretation.Sati:Mindfulness;alertness;self-collectedness;powersofreferenceandretention.Satipaṭṭhāna:Foundationofmindfulness;frameofreference—body,feelings,mind,

andmentalevents,viewedinandofthemselvesastheyoccur.Sa-upādisesa-nibbāna:Nibbānawithfuelremaining(theanalogyistoanextinguished

firewhoseembersarestillglowing)—liberationasexperiencedinthislifetimebyanarahant.

Sugato:Well-faring;going(orgone)toagooddestination.AnepithetfortheBuddha.

Taṇhā:Craving,thecauseofstress,whichtakesthreeforms—cravingforsensuality,forbecoming,andfornot-becoming.

Tathāgata:Onewhohasbecometrue.AtitlefortheBuddha.Tilakkhaṇa:Threecharacteristicsinherentinallconditionedphenomena—being

inconstant,stressful,andnot-self.Tipiṭaka(tripiṭaka):TheBuddhistCanon;literally,thethree‘baskets’—disciplinary

rules,discourses,andabstractphilosophicaltreatises.Uposatha:Observanceday,correspondingtothephasesofthemoon,onwhich

BuddhistlaypeoplegathertolistentotheDhammaandtoobservespecialprecepts.MonksassembletohearthePāṭimokkhaonthenew-moonandfull-moonuposathadays.

Vassa:RainsRetreat.AperiodfromJulytoOctober,correspondingroughlytothe

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rainyseason,inwhicheachmonkisrequiredtolivesettledinasingleplaceandnotwanderfreelyabout.

Vaṭṭa:Thecycleofbirth,death,andrebirth.Thisdenotesboththedeathandrebirthoflivingbeingsandthedeathandrebirthofdefilementwithinthemind.

Vedanā:Feeling—pleasure(ease),pain(stress),orneitherpleasurenorpain.Vijjā:Clearknowledge;genuineawareness;science(specifically,thecognitive

powersdevelopedthroughthepracticeofconcentrationanddiscernment).Vimutti:Release;freedomfromthefabricationsandconventionsofthemind.Vinaya:Thedisciplinaryrulesofthemonasticorder.Viññāṇa:Cognizance;consciousness;theactoftakingnoteofsensedataandideas

astheyoccur.

* * *

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

Thetranslator

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TableofContents

Titlepage 2Copyright 3Introduction 4TheLanguageoftheHeart 5TheMarveloftheDhamma 11ThePrisonWorldvs.theWorldOutside 21Birth&Death 31ATastefortheDhamma 42FeelingsofPain 53InvestigatingPain 65ThePrincipleofthePresent 77AttheEndofOne’sRope 91TheRadiantMindIsUnawareness 105AnHeirtotheDhamma 119UnawarenessConverges,ConcealingtheTrueDhamma,theTrueMind 134

TheConventionalMind,theMindReleased 145Postscript 156Glossary 157

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