TableofContents

TitlePageANOTEONTHETEXTIntroductionSutraontheFourEstablishmentsofMindfulnessSummaryoftheSutra

MindfulnessExercisesEXERCISESFOROBSERVINGTHEBODYREMARKSONTHEFIRSTNINEEXERCISESEXERCISESFOROBSERVINGTHEFEELINGSEXERCISESFOROBSERVINGTHEMINDEXERCISESFOROBSERVINGTHEOBJECTSOFMIND

PrinciplesforthePracticeofMindfulnessDHARMASAREMINDBEONEWITHTHEOBJECTOFOBSERVATIONTRUEMINDANDDELUDEDMINDAREONETHEWAYOFNO-CONFLICTOBSERVATIONISNOTINDOCTRINATION

ConclusionAppendixThreeVersionsoftheSutraCopyrightPage

ANOTEONTHETEXT

ThewordforaBuddhistscripture,theteachingsoftheBuddha,issuttainPaliandsutrainSanskrit.Becauseanumberoftexts,Pali,Sanskrit,andChinese,arecitedthroughoutthecommentary,weusethewordsutraasifitwereanEnglishwordanduse thewordsuttaonlywhen it ispartof thepropernameofaPalisutta,suchasSatipatthanaSuttaorAnapanasatiSutta.

The word satipatthana (Sanskrit: smrityupasthana) is a compound of sati,which means “mindfulness” or “remembering,” and upatthana, which means“placeofabiding,”“establishment,”or“application.”InChinese,thetitleofthesutraisNianChu.Nianis“tobemindfulof,”“toputone’sattentionto,”or“toremember.”Chumeanseither“thedwellingplace”or“theactofdwelling,”“theactofbeingpresent,”“theactofestablishingoneself.”NianChuthereforemaybetranslatedas“theFourGroundsofMindfulness”or“theFourEstablishmentsofMindfulness.”

For ease of use, the text of the original sutra has been kept with themalepronouns,heandhis, throughout, althoughclearly themessage is intended forpractitioners of any gender.Thiswas done for ease of reading and to keep asclosetotheoriginalaspossible.

Introduction:WhatIsMindfulness?

We practice mindfulness in order to realize liberation, peace, and joy in oureveryday lives. Liberation and happiness are linked to each other; if there isliberation,thereishappiness,andgreaterliberationbringsgreaterhappiness.Ifthereisliberation,peaceandjoyexistinthepresentmoment.Wedon’tneedtowaittenorfifteenyearstorealizethem.They’reavailableassoonaswebeginthe practice.Howevermodest these elementsmay be, they form the basis forgreaterliberation,peace,andjoyinthefuture.

To practicemeditation is to look deeply in order to see into the essence ofthings.Withinsightandunderstandingwecanrealizeliberation,peace,andjoy.Ouranger,anxiety,andfeararetheropesthatbindustosuffering.Ifwewanttobeliberatedfromthem,weneedtoobservetheirnature,whichisignorance,thelackofclearunderstanding.Whenwemisunderstandafriend,wemaybecomeangryathim,andbecauseofthat,wemaysuffer.Butwhenwelookdeeplyintowhathashappened,wecanendthemisunderstanding.Whenweunderstandtheother person and his situation, our sufferingwill disappear and peace and joywill arise. The first step is awareness of the object, and the second step islookingdeeply at theobject to shed light on it.Therefore,mindfulnessmeansawarenessanditalsomeanslookingdeeply.

The Pali word sati (Sanskrit: smrti) means “to stop,” and “to maintainawarenessoftheobject.”ThePaliwordvipassana(Sanskrit:vipashyana)means“togodeeply into that object to observe it.”Whilewe are fully awareof andobservingdeeplyanobject,theboundarybetweenthesubjectwhoobservesandtheobjectbeingobservedgraduallydissolves,andthesubjectandobjectbecomeone.This is the essence ofmeditation.Onlywhenwepenetrate anobject andbecome onewith it canwe understand. It is not enough to stand outside andobserve an object. That’s why the Sutra on the Four Establishments ofMindfulnessremindsustobeawareofthebodyinthebody,thefeelingsinthefeelings,themindinthemind,andtheobjectsofmindintheobjectsofmind.

TheBuddhadeliveredtheSutraontheFourEstablishmentsofMindfulnesstoanaudienceofmonksandnuns,bhikkhusandbhikkhunis.Butthatdoesn’tmeanthat the practice of beingmindful in the groundof theFourEstablishments islimitedtomonksandnuns.Anyonecanpracticemindfulness.Ifmonksandnunscan practice mindfulness in walking, standing, lying down, and sitting, thenlaymenand laywomenalsocan. Is thereanyonewhodoesnotwalk, stand, liedown, and sit every day? What is most important is to understand thefundamental basis of the practice and then apply it during our everyday lives,evenifourlivesaredifferentfromthewaytheBuddhaandhismonksandnunslived twenty-five centuries ago. When reading the Sutra on the FourEstablishments ofMindfulness, we have to readwith the eyes of a person oftoday anddiscover appropriateways to practice based on the teachings of thesutra.1

Mindfulness is always mindfulness of something. There are four areas ofmindfulness,fourareaswheremindfulnesshastopenetrateinorderforustobeprotected,forjoytobenourished,forpaintobetransformed,andforinsighttobe obtained. These are called the Four Establishments ofMindfulness. Thesefour establishments, or foundations, are body, feelings, mind, and objects ofmind.

The First Establishment of Mindfulness is mindfulness of the body in thebody.Thismeansthatwhenyoubringmindfulnessintoyourbody,mindfulnessbecomesthebody.Mindfulnessisnotanoutsideobserver.Mindfulnessbecomesthe body, and the body becomes mindfulness. When mother embraces child,motherbecomeschild,andchildbecomesmother.Intruemeditation,thesubjectandtheobjectofmeditationnolongerexistasseparateentities;thatdistinctionis removed.When you generate the energy ofmindfulness and embrace yourbreathing and your body, that is mindfulness of the body in the body.Mindfulness is not an outside observer, it is the body. The body becomes theobjectandthesubjectofmindfulnessatthesametime.

It’slikewhennuclearscientistssaythattounderstandanelementaryparticleand really enter into the world of the infinitely small, you have to become a

participant and not an observer anymore. In India they use the example of agrainofsaltthatwouldliketoknowhowsaltytheoceanis.Howcanagrainofsaltcometoknowthis?Theonlywayisfor it to jumpintotheocean,andtheunderstanding will be perfect; the separation between the object ofunderstandingandthesubjectofunderstanding isno longer there. Inour time,nuclearscientistshavebegun tosee that.That iswhy theysay that inorder toreallyunderstandtheworldoftheelementaryparticle,youhavetostopbeinganobserver,youhavetobecomeaparticipant.

The Second Establishment of Mindfulness is our feelings. The ThirdEstablishmentofMindfulnessisthemind,namelythementalformations.IntheSutraontheFullAwarenessofBreathing,theBuddhaofferedusfourexercisesofmindfulbreathingtotakecareofeachofthesefieldsofourmindfulness.

TheFourthEstablishment ofMindfulness is the realm of perception. In thesutra it is spoken of as “the objects ofmind,” andwe can understand this asperception.TheBuddhaalsoproposed fourexercisesonmindfulbreathing forcontemplation of the objects of mind in the objects of mind, so that we canpenetrate,embrace,andlookdeeplyintotheobjectofourperception.Doingsogivesustheinsightthatwillliberateusfromourdelusionandoursuffering.

Mountains, rivers, birds, the blue sky, houses, streams, children, animals—everything is the object of your perception. And we have four exercises ofmindfulbreathing inorder tohelpus inquireabout the truenatureofall thesethings, including ourselves. Body is also an object of mind, feelings are alsoobjectsofourmind,andmentalformationsbecomeobjectsofourmind.Wecanalwaysinquireaboutthenatureofourbody,ourfeelings,orourmind,aswellasourperceptionsandother things. Ifwe lookdeeplyat thebody in thebody, itbecomesanobjectof themind.Whenwearelookingatfeelings, thenfeelingsaretheobjectofmind.Whenweareobservingmind,mindbecomestheobjectofourmind.Alltheestablishmentsofmindfulnessareinfactobjectsofmind.

Amonkonceaskedmehowmindcanbeanobjectofmind.Isaidifwetake

ourtwofingersandrubthemtogether,thenthebodyisintouchwiththebody.Themindisthesame.Whenwelookintoourbody,ourbodyistheobjectofourmind.Whenwelookintoform,formistheobjectofourmind.Whenwelookintomentalformations,mentalformationsaretheobjectofourmind.Soweseethat the field of objects of mind is very vast. But the division into fourestablishmentsisaconvenienttooltohelpuslearnhowtopracticemindfulness.

Ifyouwouldliketostudymeditation,thisSutraontheFourEstablishmentsofMindfulnessispartofyourfoundation.Thisisoneofthesutrasyoukeepunderyourpillow,alwayswithyou.

SutraontheFourEstablishmentsofMindfulness

SatipatthanaSutta(Theravada)fromMajjhimaNikaya,10.

I.

I heard these words of the Buddha one time when he was living atKammassadharma,amarkettownoftheKurupeople.TheBuddhaaddressedthebhikkhus,“Obhikkhus.”

Andthebhikkhusreplied,“VenerableLord.”

TheBuddha said, “Bhikkhus, there is amostwonderfulway to help livingbeings realize purification, overcome directly grief and sorrow, end pain andanxiety, travel the right path, and realize nirvana. This way is the FourEstablishmentsofMindfulness.

“WhataretheFourEstablishments?

1.“Bhikkhus,apractitionerremainsestablishedintheobservationofthebodyinthebody,diligent,withclearunderstanding,mindful,havingabandonedeverycravingandeverydistasteforthislife.

2.“Heremainsestablished in theobservationof thefeelings in thefeelings,diligent,withclearunderstanding,mindful,havingabandonedeverycravingandeverydistasteforthislife.

3. “He remains established in the observation of the mind in the mind,diligent,withclearunderstanding,mindful,havingabandonedeverycravingandeverydistasteforthislife.

4. “He remains established in the observation of the objects ofmind in theobjectsofmind,diligent,withclearunderstanding,mindful,havingabandonedeverycravingandeverydistasteforthislife.

II.

“Andhowdoesapractitionerremainestablishedintheobservationofthebodyinthebody?

“Hegoes to theforest, to thefootofa tree,or toanemptyroom,sitsdowncross-legged in the lotus position, holds his body straight, and establishesmindfulness in front of him.Hebreathes in, aware that he is breathing in.Hebreathesout,awarethatheisbreathingout.Whenhebreathesinalongbreath,heknows,‘Iambreathinginalongbreath.’Whenhebreathesoutalongbreath,heknows,‘Iambreathingoutalongbreath.’Whenhebreathesinashortbreath,he knows, ‘I am breathing in a short breath.’ When he breathes out a shortbreath,heknows,‘Iambreathingoutashortbreath.’

“Heusesthefollowingpractice:‘Breathingin,Iamawareofmywholebody.Breathingout, Iamawareofmywholebody.’Andthen,‘Breathingin,Icalmmybody.Breathingout,Icalmmybody.’

“Just asa skilled turnerknowswhenhemakesa long turn, ‘I ammakingalongturn,’andknowswhenhemakesashortturn,‘Iammakingashortturn,’soa practitioner,whenhe breathes in a longbreath, knows, ‘I ambreathing in alongbreath,’andwhenhebreathesinashortbreathknows,‘Iambreathinginashortbreath,’whenhebreathesoutalongbreath,knows,‘Iambreathingoutalongbreath,’andwhenhebreathesoutashortbreathknows,‘Iambreathingoutashortbreath.’

“Heusesthefollowingpractice:‘Breathingin,Iamawareofmywholebody.Breathing out, I am aware ofmywhole body. Breathing in, I calmmy body.Breathingout,Icalmmybody.’

“This is how a practitioner observes the body in the body.He observes thebodyfromwithinorfromwithout,orfrombothwithinandwithout.Heobservestheprocessofcoming-to-beinthebodyortheprocessofdissolutioninthebodyor both the process of coming-to-be and the process of dissolution. Or he ismindful of the fact, ‘There is a body here,’ until understanding and fullawarenesscomeabout.Hemaintainstheobservation,free,notcaughtupinanyworldly consideration. That is how to practice observation of the body in thebody,Obhikkhus.

“Moreover,whenapractitionerwalks,heisaware,‘Iamwalking.’Whenheisstanding,heisaware,‘Iamstanding.’Whenheissitting,heisaware,‘Iamsitting.’When he is lying down, he is aware, ‘I am lying down.’ Inwhateverpositionhisbodyhappenstobe,heisawareofthepositionofhisbody.

“This is how a practitioner observes the body in the body.He observes thebodyfromwithinorfromwithout,orfrombothwithinandwithout.Heobservestheprocessofcoming-to-beinthebodyortheprocessofdissolutioninthebodyor both the process of coming-to-be and the process of dissolution. Or he ismindful of the fact, ‘There is a body here,’ until understanding and fullawarenesscomeabout.Hemaintainstheobservation,free,notcaughtupinanyworldly consideration. That is how to practice observation of the body in thebody,Obhikkhus.

“Moreover, when the practitioner is going forward or backward, he appliesfull awareness to his going forward or backward.When he looks in front orlooksbehind,bendsdownorstandsup,healsoappliesfullawarenesstowhatheisdoing.Heappliesfullawarenesstowearingthesanghatirobeorcarryingthealms bowl.When he eats or drinks, chews or savors the food, he applies fullawareness to all this. When passing excrement or urinating, he applies fullawareness to this.Whenhewalks, stands, liesdown, sits, sleepsorwakesup,speaksorissilent,heshineshisawarenessonallthis.

“Further,thepractitionermeditatesonhisveryownbodyfromthesolesofthefeet upwards and then from the hair on top of the head downwards, a body

containedinsidetheskinandfullofalltheimpuritieswhichbelongtothebody:‘Hereisthehairofthehead,thehairsonthebody,thenails, teeth,skin,flesh,sinews, bones, bone marrow, kidneys, heart, liver, diaphragm, spleen, lungs,intestines,bowels,excrement,bile,phlegm,pus,blood,sweat,fat,tears,grease,saliva,mucus,synovicfluid,urine.’

“Bhikkhus, imagine a sackwhich can be opened at both ends, containing avariety of grains: brown rice, wild rice, mung beans, kidney beans, sesameseeds, white rice. When someone with good eyesight opens the bag, he willreviewit like this: ‘This isbrownrice, this iswildrice, thesearemungbeans,these are kidney beans, these are sesame seeds, this iswhite rice.’ Just so thepractitionerpassesinreviewthewholeofhisbodyfromthesolesofthefeettothehaironthetopofthehead,abodyenclosedinalayerofskinandfullofalltheimpuritieswhichbelongtothebody:‘Hereisthehairofthehead,thehairsonthebody,nails,teeth,skin,flesh,sinews,bones,bonemarrow,kidneys,heart,liver,diaphragm,spleen,lungs,intestines,bowels,excrement,bile,phlegm,pus,blood,sweat,fat,tears,grease,saliva,mucus,synovicfluid,urine.’

“This is how the practitioner remains established in the observation of thebodyinthebody;observationofthebodyfromwithinorfromwithout,orfromboth within and without. He remains established in the observation of theprocessofcoming-to-beinthebodyortheprocessofdissolutioninthebodyorboththeprocessofcoming-to-beandtheprocessofdissolution.Orheismindfulofthefact,‘Thereisabodyhere,’untilunderstandingandfullawarenesscomeabout. He remains established in the observation, free, not caught up in anyworldly consideration. That is how to practice observation of the body in thebody,Obhikkhus.

“Further,inwhicheverpositionhisbodyhappenstobe,thepractitionerpassesin review the elements which constitute the body: ‘In this body is the earthelement,thewaterelement,thefireelement,andtheairelement.’

“Asaskilledbutcheroranapprenticebutcher,havingkilledacow,mightsitat the crossroads to divide the cow intomany parts, the practitioner passes in

reviewtheelementswhichcomprisehisveryownbody:‘Hereinthisbodyaretheearthelement,thewaterelement,thefireelement,andtheairelement.’

“This is how the practitioner remains established in the observation of thebodyinthebody:observationofthebodyfromwithinorfromwithout,orfromboth within and without. He remains established in the observation of theprocessofcoming-to-beinthebodyortheprocessofdissolutioninthebodyorboththeprocessofcoming-to-beandtheprocessofdissolution.Orheismindfulofthefact,‘Thereisabodyhere,’untilunderstandingandfullawarenesscomeabout. He remains established in the observation, free, not caught up in anyworldly consideration. That is how to practice observation of the body in thebody,Obhikkhus.

“Further, the practitioner compares his own body with a corpse which heimaginesheseesthrownontoacharnelgroundandlyingthereforone,two,orthreedays,bloated,blueincolor,andfestering,andheobserves,‘Thisbodyofmineisofthesamenature.Itwillendupinthesameway;thereisnowayitcanavoidthatstate.’

“This is how the practitioner remains established in the observation of thebodyinthebody:observationofthebodyfromwithinorfromwithout,orfromboth within and without. He remains established in the observation of theprocessofcoming-to-beinthebodyortheprocessofdissolutioninthebodyorboththeprocessofcoming-to-beandtheprocessofdissolution.Orheismindfulofthefact,‘Thereisabodyhere,’untilunderstandingandfullawarenesscomeabout. He remains established in the observation, free, not caught up in anyworldly consideration. That is how to practice observation of the body in thebody,Obhikkhus.

“Further, the practitioner compares his own body with a corpse which heimagines he sees thrownonto a charnel ground, pecked at by crows, eatenbyhawks, vultures, and jackals, and infested with maggots and worms, and heobserves, ‘Thisbodyofmine isof thesamenature, itwillendup in thesameway,thereisnowayitcanavoidthatstate.’

“This is how the practitioner remains established in the observation of thebodyinthebody;observationofthebodyfromwithinorfromwithout,orfromboth within and without. He remains established in the observation of theprocessofcoming-to-beinthebodyortheprocessofdissolutioninthebodyorboththeprocessofcoming-to-beandtheprocessofdissolution.Orheismindfulofthefact,‘Thereisabodyhere,’untilunderstandingandfullawarenesscomeabout. He remains established in the observation, free, not caught up in anyworldly consideration. That is how to practice observation of the body in thebody,Obhikkhus.

“Further, the practitioner compares his own body with a corpse which heimaginesheseesthrownontoacharnelground;itisjustaskeletonwithalittlefleshandbloodstickingtoit,andthebonesareheldtogetherbytheligaments,andheobserves,‘Thisbodyofmineisofthesamenature.Itwillendupinthesameway.Thereisnowayitcanavoidthatstate.’

“Further, the practitioner compares his own body with a corpse which heimagineshesees thrownontoacharnelground; it is justaskeleton,no longeradhered tobyanyflesh,butstillsmearedbya littleblood, thebonesstillheldtogetherbytheligaments...

“Further, the practitioner compares his own body with a corpse which heimagineshesees thrownontoacharnelground; it is justaskeleton,no longeradhered tobyanyfleshnorsmearedbyanyblood,but thebonesarestillheldtogetherbytheligaments...

“Further, the practitioner compares his own body with a corpse which heimaginesheseesthrownontoacharnelground;allthatisleftisacollectionofbonesscatteredhereandthere;inoneplaceahandbone,inanotherashinbone,athighbone,apelvis,aspinalcolumn,askull...

“Further, the practitioner compares his own body with a corpse which heimaginesheseesthrownontoacharnelground;allthatisleftisacollectionofbleachedbones,thecolorofshells...

“Further, the practitioner compares his own body with a corpse which heimaginesheseesthrownontoacharnelground;ithasbeenlyingthereformorethanoneyearandallthatisleftisacollectionofdriedbones...

“Further, the practitioner compares his own body with a corpse which heimaginesheseesthrownontoacharnelground;allthatisleftisthedustwhichcomesfromtherottedbonesandheobserves,‘Thisbodyofmineisofthesamenature,itwillendupinthesameway.Thereisnowayitcanavoidthatstate.’

“This is how the practitioner remains established in the observation of thebodyinthebody,observationofthebodyfromwithinorfromwithout,orfromboth within and without. He remains established in the observation of theprocessofcoming-to-beinthebodyortheprocessofdissolutioninthebodyorboththeprocessofcoming-to-beandtheprocessofdissolution.Orheismindfulofthefact,‘Thereisabodyhere,’untilunderstandingandfullawarenesscomeabout. He remains established in the observation, free, not caught up in anyworldly consideration. That is how to practice observation of the body in thebody,Obhikkhus.”

III.

“Bhikkhus,howdoesapractitionerremainestablishedintheobservationofthefeelingsinthefeelings?

“Whenever the practitioner has a pleasant feeling, he is aware, ‘I amexperiencingapleasantfeeling.’Wheneverhehasapainfulfeeling,heisaware,‘Iamexperiencingapainfulfeeling.’Wheneverheexperiencesafeelingthatisneitherpleasantnorpainful,he isaware, ‘Iamexperiencinganeutral feeling.’When he experiences a pleasant feeling based in the body, he is aware, ‘I amexperiencing a pleasant feeling based in the body.’ When he experiences apleasant feelingbased in themind, he is aware, ‘I amexperiencing apleasantfeelingbased in themind.’Whenheexperiencesapainful feelingbased in thebody,heisaware,‘Iamexperiencingapainfulfeelingbasedinthebody.’Whenhe experiences a painful feeling based in the mind, he is aware, ‘I amexperiencingapainfulfeelingbasedinthemind.’Whenheexperiencesaneutralfeelingbasedinthebody,heisaware,‘Iamexperiencinganeutralfeelingbasedin the body.’When he experiences a neutral feeling based in themind, he isaware,‘Iamexperiencinganeutralfeelingbasedinthemind.’

“This is how the practitioner remains established in the observation of thefeelingsinthefeelings,observationofthefeelingsfromwithinorfromwithout,or observation of the feelings from both within and without. He remainsestablishedin theobservationof theprocessofcoming-to-bein thefeelingsortheprocessofdissolutioninthefeelingsorboththeprocessofcoming-to-beandtheprocessofdissolution.Orheismindfulof thefact,‘Thereisfeelinghere,’until understanding and full awareness come about.He remains established intheobservation,free,notcaughtupinanyworldlyconsideration.Thatishowtopracticeobservationofthefeelingsinthefeelings,Obhikkhus.”

IV.

“Bhikkhus,howdoesapractitionerremainestablishedintheobservationofthemindinthemind?

“Whenhismindisdesiring,thepractitionerisaware,‘Mymindisdesiring.’Whenhismindisnotdesiring,heisaware,‘Mymindisnotdesiring.’Whenhismindishatingsomething,he isaware, ‘Mymindishating.’Whenhismind isnothating,heisaware,‘Mymindisnothating.’Whenhismindisinastateofignorance,heisaware,‘Mymindisinastateofignorance.’Whenhismindisnotinastateofignorance,heisaware,‘Mymindisnotinastateofignorance.’Whenhismindiscollected,heisaware,‘Mymindiscollected.’Whenhismindis not collected, he is aware, ‘My mind is not collected.’ When his mind isdistracted,heisaware,‘Mymindisdistracted.’Whenhismindisnotdistracted,heisaware,‘Mymindisnotdistracted.’Whenhismindhasawiderscope,heisaware,‘Mymindhaswidenedinscope.’Whenhismindhasanarrowscope,heisaware,‘Mymindhasbecomenarrowinscope.’Whenhismindiscapableofreachingahigherstate,he isaware, ‘Mymind iscapableof reachingahigherstate.’Whenhismindisnotcapableofreachingahigherstate,heisaware,‘Mymindisnotcapableofreachingahigherstate.’Whenhismindiscomposed,heisaware,‘Mymindiscomposed.’Whenhismindisnotcomposed,heisaware,‘Mymind isnot composed.’Whenhismind is free,he is aware, ‘Mymind isfree.’Whenhismindisnotfree,heisaware,‘Mymindisnotfree.’

“This is how the practitioner remains established in the observation of themind in the mind, observation of the mind from within or from without, orobservationofthemindfrombothwithinandwithout.Heremainsestablishedinthe observation of the process of coming-to-be in themind or the process ofdissolution in themindorboth theprocessofcoming-to-beand theprocessofdissolution. Or he is mindful of the fact, ‘There is mind here,’ untilunderstanding and full awareness come about. He remains established in theobservation, free, not caught up in anyworldly consideration. This is how to

practiceobservationofthemindinthemind,Obhikkhus.”

V.

“Bhikkhus,howdoesapractitionerremainestablishedintheobservationoftheobjectsofmindintheobjectsofmind?

“First of all, he observes the objects of mind in the objects of mind withregardtotheFiveHindrances.Howdoesheobservethis?

1. “When sensual desire is present in him, he is aware, ‘Sensual desire ispresent in me.’ Or when sensual desire is not present in him, he is aware,‘Sensualdesireisnotpresentinme.’Whensensualdesirebeginstoarise,heisawareofit.Whenalreadyarisensensualdesireisabandoned,heisawareofit.Whensensualdesirealreadyabandonedwillnotariseagaininthefuture,heisawareofit.

2.“Whenangerispresentinhim,heisaware,‘Angerispresentinme.’Whenanger is not present in him, he is aware, ‘Anger is not present inme.’Whenangerbeginstoarise,heisawareofit.Whenalreadyarisenangerisabandoned,he is aware of it. When anger already abandoned will not arise again in thefuture,heisawareofit.

3.“Whendullnessanddrowsinessarepresentinhim,heisaware,‘Dullnessanddrowsinessarepresentinme.’Whendullnessanddrowsinessarenotpresentin him, he is aware, ‘Dullness and drowsiness are not present in me.’Whendullness anddrowsinessbegin to arise, he is awareof it.When already arisendullness and drowsiness are abandoned, he is aware of it.When dullness anddrowsinessalreadyabandonedwillnotariseagaininthefuture,heisawareofit.

4.“Whenagitationandremorsearepresentinhim,heisaware,‘Agitationandremorsearepresentinme.’Whenagitationandremorsearenotpresentinhim,heisaware,‘Agitationandremorsearenotpresentinme.’Whenagitationandremorse begin to arise, he is aware of it. When already arisen agitation andremorseareabandoned,he is awareof it.Whenagitationand remorsealreadyabandonedwillnotariseagaininthefuture,heisawareofit.

5.“Whendoubtispresentinhim,heisaware,‘Doubtispresentinme.’Whendoubt is not present in him, he is aware, ‘Doubt is not present inme.’Whendoubtbeginstoarise,heisawareofit.Whenalreadyarisendoubtisabandoned,he is aware of it.When doubt already abandoned will not arise again in thefuture,heisawareofit.

“This is how the practitioner remains established in the observation of theobjectsofmindintheobjectsofmind:observationoftheobjectsofmindfromwithinorfromwithout,orobservationoftheobjectsofmindfrombothwithinandwithout.Heremainsestablishedintheobservationoftheprocessofcoming-to-beintheobjectsofmindortheprocessofdissolutionintheobjectsofmindor both the process of coming-to-be and the process of dissolution. Or he ismindfulofthefact,‘Thereisanobjectofthemindhere,’untilunderstandingandfullawarenesscomeabout.Heremainsestablishedintheobservation,free,notcaughtup inanyworldlyconsideration.That ishowtopracticeobservationoftheobjectsofmindintheobjectsofmindwithregardtotheFiveHindrances,Obhikkhus.

“Further,thepractitionerobservestheobjectsofmindintheobjectsofmindwithregardtotheFiveAggregatesofClinging.Howdoesheobservethis?

“Heobserveslikethis:‘Suchisform.Suchisthearisingofform.Suchisthedisappearanceofform.Suchisfeeling.Suchisthearisingoffeeling.Suchisthedisappearanceof feeling.Such isperception.Such is thearisingofperception.Suchisthedisappearanceofperception.Sucharementalformations.Suchisthearising ofmental formations. Such is the disappearance ofmental formations.Such is consciousness. Such is the arising of consciousness. Such is the

disappearanceofconsciousness.’

“This is how the practitioner remains established in the observation of theobjects ofmind in the objects ofmindwith regard to the FiveAggregates ofClinging: observation of the objects ofmind fromwithin or fromwithout, orobservation of the objects ofmind from bothwithin andwithout.He remainsestablished in the observation of the process of coming-to-be in the object ofmindor theprocessofdissolutionin theobjectofmindorboth theprocessofcoming-to-beandtheprocessofdissolution.Orheismindfulofthefact,‘Thereisanobjectofmindhere,’untilunderstandingand fullawarenesscomeabout.He remains established in the observation, free, not caught up in anyworldlyconsideration.ThatishowtopracticeobservationoftheobjectsofmindintheobjectsofmindwithregardtotheFiveAggregates,Obhikkhus.

“Further,bhikkhus,thepractitionerobservestheobjectsofmindintheobjectsofmindwithregardtothesixsenseorgansandthesixsenseobjects.Howdoesheobservethis?

“Heisawareoftheeyesandawareoftheform,andheisawareoftheinternalformationswhichareproducedindependenceonthesetwothings.Heisawareofthebirthofanewinternalformationandisawareofabandoninganalreadyproduced internal formation, and he is aware when an already abandonedinternalformationwillnotariseagain.

“Thepractitionerisawareoftheearsandawareofthesound,andheisawareof the internal formations which are produced in dependence on these twothings. He is aware of the birth of a new internal formation and is aware ofabandoning an already produced internal formation, and he is awarewhen analreadyabandonedinternalformationwillnotariseagain.

“Thepractitionerisawareofthenoseandawareofthesmell,andheisawareof the internal formations which are produced in dependence on these twothings. He is aware of the birth of a new internal formation and is aware of

abandoning an already produced internal formation, and he is awarewhen analreadyabandonedinternalformationwillnotariseagain.

“The practitioner is aware of the tongue and aware of the taste, and he isawareoftheinternalformationswhichareproducedindependenceonthesetwothings. He is aware of the birth of a new internal formation and is aware ofabandoning an already produced internal formation, and he is awarewhen analreadyabandonedinternalformationwillnotariseagain.

“Thepractitionerisawareofthebodyandawareoftheobjecttouched,andheisawareoftheinternalformationswhichareproducedindependenceonthesetwothings.Heisawareofthebirthofanewinternalformationandisawareofabandoning an already produced internal formation, and he is awarewhen analreadyabandonedinternalformationwillnotariseagain.

“Thepractitionerisawareofthemindandawareoftheobjectsofmind(theworld), and he is aware of the internal formations which are produced independence on these two things. He is aware of the birth of a new internalformationand is awareof abandoningan alreadyproduced internal formation,and he is aware when an already abandoned internal formation will not ariseagain.

“This is how the practitioner remains established in the observation of theobjectsofmindintheobjectsofmindwithregardtothesixsenseorgansandthesix sense objects: observation of the objects of mind from within or fromwithout,orobservationoftheobjectsofmindfrombothwithinandwithout.Heremains established in the observation of the process of coming-to-be in theobject ofmind or the process of dissolution in the object ofmind or both theprocessofcoming-to-beandtheprocessofdissolution.Orheismindfulofthefact, ‘There is anobject ofmindhere,’ until understanding and full awarenesscome about.He remains established in the observation, free, not caught up inanyworldlyconsideration.Thatishowtopracticeobservationoftheobjectsofmindintheobjectsofmindwithregardtothesixsenseorgansandthesixsense

objects,Obhikkhus.

“Further,bhikkhus, thepractitionerremainsestablishedintheobservationoftheobjectsofmind in theobjectsofmindwithregard to theSevenFactorsofAwakening.

“HowdoesheremainestablishedinthepracticeofobservationoftheSevenFactorsofAwakening?

1.“Whenthefactorofawakening,mindfulness,ispresentinhim,heisaware,‘Mindfulness ispresent inme.’Whenmindfulness isnotpresent inhim,he isaware, ‘Mindfulness is not present in me.’ He is aware when not-yet-bornmindfulness is being born and when already-born mindfulness is perfectlydeveloped.

2.“Whenthefactorofawakening, investigation-of-phenomena, ispresent inhim, he is aware, ‘Investigation-of-phenomena is present in me.’ Wheninvestigation-of-phenomenaisnotpresentinhim,heisaware,‘Investigation-of-phenomenaisnotpresentinme.’Heisawarewhennot-yet-borninvestigation-of-phenomenaisbeingbornandwhenalready-borninvestigation-of-phenomenaisperfectlydeveloped.

3. “When the factor of awakening, energy, is present in him, he is aware,‘Energy is present in me.’ When energy is not present in him, he is aware,‘Energy is not present inme.’He is awarewhennot-yet-born energy is beingbornandwhenalready-bornenergyisperfectlydeveloped.

4.“Whenthefactorofawakening,joy,ispresentinhim,heisaware,‘Joyispresentinme.’Whenjoyisnotpresentinhim,heisaware,‘Joyisnotpresentinme.’Heisawarewhennot-yet-bornjoyisbeingbornandwhenalready-bornjoyisperfectlydeveloped.

5.“Whenthefactorofawakening,ease,ispresentinhim,heisaware,‘Easeis present inme.’When ease is not present in him, he is aware, ‘Ease is notpresent in me.’ He is aware when not-yet-born ease is being born and whenalready-borneaseisperfectlydeveloped.

6. “When the factor of awakening, concentration, is present in him, he isaware, ‘Concentration is present inme.’When concentration is not present inhim,heisaware,‘Concentrationisnotpresentinme.’Heisawarewhennot-yet-born concentration is being born and when already-born concentration isperfectlydeveloped.

7.“Whenthefactorofawakening, lettinggo, ispresent inhim,heisaware,‘Lettinggoispresentinme.’Whenlettinggoisnotpresentinhim,heisaware,‘Letting go is not present inme.’He is awarewhennot-yet-born letting go isbeingbornandwhenalready-bornletting-goisperfectlydeveloped.

“This is how the practitioner remains established in the observation of theobjects of mind in the objects of mind with regard to the Seven Factors ofAwakening,observationoftheobjectsofmindfromwithinorfromwithout,orobservation of the objects ofmind from bothwithin andwithout.He remainsestablished in the observation of the process of coming-to-be in the object ofmindor theprocessofdissolutionin theobjectofmindorboth theprocessofcoming-to-beandtheprocessofdissolution.Orheismindfulofthefact,‘Thereisanobjectofmindhere,’untilunderstandingand fullawarenesscomeabout.He remains established in the observation, free, not caught up in anyworldlyconsideration.ThatishowtopracticeobservationoftheobjectsofmindintheobjectsofmindwithregardtotheSevenFactorsofAwakening,Obhikkhus.

“Further, bhikkhus, a practitioner remains established in the observation ofobjectsofmindintheobjectsofmindwithregardtotheFourNobleTruths.

“How,bhikkhus,doesthepractitionerremainestablishedintheobservationoftheFourNobleTruths?

“Apractitionerisaware‘Thisissuffering,’asitarises.Heisaware,‘Thisisthecauseofthesuffering,’asitarises.Heisaware,‘Thisistheendofsuffering,’asitarises.Heisaware,‘Thisisthepathwhichleadstotheendofsuffering,’asitarises.

“This is how the practitioner remains established in the observation of theobjects ofmind in the objects ofmindwith regard to the FourNoble Truths,observationoftheobjectsofmindfromwithinorfromwithout,orobservationoftheobjectsofmindfrombothwithinandwithout.Heremainsestablishedinthe observation of the process of coming-to-be in the objects of mind or theprocessofdissolutionintheobjectsofmindorboththeprocessofcoming-to-beandtheprocessofdissolution.Orheismindfulofthefact,‘Thereisanobjectofmind here,’ until understanding and full awareness come about. He remainsestablishedintheobservation,free,notcaughtupinanyworldlyconsideration.ThatishowtopracticeobservationoftheobjectsofmindintheobjectsofmindwithregardtotheFourNobleTruths,Obhikkhus.”

VI.

“Bhikkhus, he who practices in the Four Establishments of Mindfulness forsevenyearscanexpectoneoftwofruits—thehighestunderstandinginthisverylifeor,ifthereremainssomeresidueofaffliction,hecanattainthefruitofno-return.

“Let alone seven years, bhikkhus, whoever practices in the FourEstablishments ofMindfulness for six, five, four, three, twoyears or oneyearcanalsoexpectoneoftwofruits—eitherthehighestunderstandinginthisverylifeor,ifthereremainssomeresidueofaffliction,hecanattainthefruitofno-return.

“Letaloneoneyear,bhikkhus,whoeverpracticesintheFourEstablishmentsofMindfulnessforseven,six,five,four,three,ortwomonths,onemonthorhalfamonthcanalsoexpectoneof twofruits—either thehighestunderstanding inthisverylifeor,ifthereremainssomeresidueofaffliction,hecanattainthefruitofno-return.

“Letalonehalfamonth,bhikkhus,whoeverpracticestheFourEstablishmentsof Mindfulness for one week can also expect one of two fruits—either thehighest understanding in this very life or, if there remains some residue ofaffliction,hecanattainthefruitofno-return.

“That is why we said that this path, the path of the four grounds for theestablishment ofmindfulness, is themostwonderful path,which helps beingsrealizepurification,transcendgriefandsorrow,destroypainandanxiety,traveltherightpath,andrealizenirvana.”

ThebhikkhusweredelightedtoheartheteachingoftheBuddha.Theytookittoheartandbegantoputitintopractice.

SummaryoftheSutra

The Sutra on the Four Establishments ofMindfulness uses the term ekayana,whichmeans“onepath”inPali,tosignify“theonewaytopractice.”Ekayanaistranslated in thisversionof the sutra as “amostwonderfulway tohelp livingbeings.” This term, used by the Buddha to describe the method of the FourEstablishments of Mindfulness, gives us an idea of the great importance thispracticeheldintheBuddha’steachingsduringhislifetime.Theseteachingshavesincespreadthroughouttheworld,andthefoundationoftheseteachingsremainsthe practice ofmindful observation. The Sutra on the Four Establishments ofMindfulness has been studied, practiced, and handed down with special carefromgenerationtogenerationforover2,500years.

Thefourmethodsofmindfulnessdescribedinthesutraare:(1)mindfulnessofthebody, (2)mindfulnessof thefeelings, (3)mindfulnessof themind,and(4)mindfulnessoftheobjectsofmind.Intheestablishmentknownasthebody,thepractitionerisfullyawareofthebreath,thepositionsofthebody,theactionsofthe body, the various parts of the body, the four elementswhich comprise thebody,andthedecompositionofthebodyasacorpse.Intheestablishmentknownas the feelings, the practitioner is fully aware of pleasant, painful, and neutralfeelingsastheyarise,endure,anddisappear.Heisawareoffeelingsthathaveapsychological basis and feelings that have a physiological basis. In theestablishment known as the mind, the practitioner is fully aware of states ofmind such as desire, hatred, confusion, concentration, dispersion, internalformations, and liberation. In the establishmentknownas theobjects ofmind,the practitioner is fully aware of the Five Aggregates that comprise a person(form, feelings, perceptions, mental formations, and consciousness), the senseorgans and their objects, the factors that can obstruct understanding andliberation, the factors that can lead to awakening, and the Four Noble Truthsconcerningsufferingandthereleasefromsuffering.

Asyousee, the sutra isdivided into six sections:SectionOnedescribes the

circumstances underwhich the sutrawas delivered and the importance of theteachings of the sutra, and it lists the Four Establishments of Mindfulness.Section Two describes the method of mindfulness of the body in the body.Section Three describes the method of mindfulness of the feelings in thefeelings.SectionFourdescribes themethodofmindfulnessof themind in themind.SectionFivedescribesthemethodofmindfulnessoftheobjectsofmindin theobjects ofmind.SectionSixdescribes the fruits of thepractice and thelengthoftimeneededinordertorealizethosefruits.

MindfulnessExercises

EXERCISESFOROBSERVINGTHEBODY

TheFirstEstablishmentofMindfulnessis thebody,whichincludesthebreath,thepositionsofthebody,theactionsofthebody,thepartsofthebody,thefourelementsofwhichthebodyiscomposed,andthedissolutionofthebody.

Exercise1|ConsciousBreathing

Hegoestotheforest,tothefootofatree,ortoanemptyroom,sitsdowncross-leggedinthelotusposition,holdshisbodystraight,andestablishesmindfulnessinfrontofhim.Hebreathesin,awarethatheisbreathingin.Hebreathesout,awarethatheisbreathingout.

The first practice is the full awareness of breathing.Whenwe breathe in,weknow that we are breathing in. When we breathe out, we know that we arebreathingout.Practicinginthisway,ourbreathingbecomesconsciousbreathing.Thisexerciseissimple,yetitseffectsareprofound.Tosucceed,wemustputourwholemindintoourbreathingandnowhereelse.Aswefollowourin-breath,forexample,weneed tobewatchfulofdistracting thoughts.Assoonasa thoughtsuchas,“Iforgottoturnoffthelightinthekitchen,”arises,ourbreathingisnolongerconsciousbreathingaswearethinkingaboutsomethingelse.Tosucceed,ourmind needs to stay focused on our breathing for the entire length of eachbreath.Aswebreathe,ourmindisonewithourbreath,andwebecomeonewithourbreath.Thatisthemeaningof“mindfulnessofthebodyinthebody.”

Anyone can succeed in the practice of a single conscious breath. If wecontinue tobreatheconsciouslyfor tenbreaths,withoutourmindgoingastray,thenwehave takenavaluable stepon thepathofpractice. Ifwecanpracticeconsciousbreathingfortenminutes,animportantchangewill takeplaceinus.Howcanapracticeassimpleasthisbringaboutsuchimportantresultsandwhataretheresultsthatitcanbringabout?

The first resultofconsciousbreathing is returning toourselves. Ineverydaylife, we often get lost in forgetfulness. Our mind chases after thousands ofthings, andwe rarely take the time tocomeback toourselves.Whenwehave

beenlostinforgetfulnesslikethatforalongtime,welosetouchwithourselves,andwefeelalienatedfromourselves.Thisphenomenonisverycommoninourtimes.Consciousbreathingisamarvelouswaytoreturntoourselves.Whenweare aware of our breath, we come back to ourselves as quick as a flash oflightning. Like a child who returns home after a long journey, we feel thewarmthofourhearth,andwefindourselvesagain.Comingbacktoourselvesisalreadyaremarkablesuccessonthepathofthepractice.

Thesecondresultofconsciousbreathingisthatwecomeincontactwithlifeinthepresentmoment,theonlymomentwhenwecantouchlife.Thelifeinusand around us is wonderful and abundant. If we’re not free, we can’t be incontactwithit,andwe’renotreallylivingourlives.Weshouldn’tbeimprisonedbyregretsaboutthepast,anxietiesforthefuture,orattachmentandaversioninthepresent.

Tobreathewithfullawarenessisamiraculouswaytountietheknotsofregretandanxietyandtobeintouchwithlifeinthepresentmoment.Whenwefollowourbreathing,wearealreadyatease,nolongerdominatedbyouranxietiesandlongings. As we breathe consciously, our breath becomes more regular, andpeaceandjoyariseandbecomemorestablewitheverymoment.Relyingonourbreathing,wecomebacktoourselvesandareabletorestoretheonenessofourbody andmind. This integration allows us to be in real contact with what ishappeninginthepresentmoment,whichistheessenceoflife.

Exercise2|FollowingtheBreath

Whenhebreathesinalongbreath,heknows,‘Iambreathinginalongbreath.’Whenhebreathesoutalongbreath,heknows,‘Iambreathingoutalongbreath.’Whenhebreathesinashortbreath,heknows,‘Iambreathinginashortbreath.’Whenhebreathesoutashortbreath,heknows,‘Iambreathingoutashortbreath.’

The practitioner follows his breathing very closely and becomes onewith hisbreathing for theentire lengthof thebreath,notallowinganystray thoughtoridea to enter.Thismethod is called “following the breath.”While themind isfollowingthebreath,themindisthebreathandonlythebreath.Intheprocessofthe practice, our breathing naturally becomes more regular, harmonious, andcalm, and our mind also becomes more regular, harmonious, and calm. Thisbringsaboutfeelingsofjoy,peace,andeaseinthebody.Whenthemindandthebreathingbecomeone,itisonlyasmallstepforthebodyandmindtobecomeonealso.

Exercise3|OnenessofBodyandMind

Breathingin,Iamawareofmywholebody.Breathingout,Iamawareofmywholebody.

Thethirdexerciseistobringbodyandmindintoharmony.Theelementusedtobring this about is the breath. In meditation practice, the distinction betweenbodyandminddissolves,andwetalkoftheonenessofbodyandmind.Inthisexercise, theobject of ourmindfulness is no longer simply thebreath, but thewholebodyitself,asitisunifiedwiththebreath.

Some practitioners and commentators, because they attach so muchimportancetotherealizationofthestatesofconcentration(Pali:jhana;Sanskrit:dhyana)oftheFourFormJhanasandtheFourFormlessJhanas,haveexplainedthe term“wholebody” tomean the “wholebreathbody” andnot thephysicalbodyofthepractitioner.ThePatisambhidaMagga,VimuttiMagga,andVisuddhiMagga, all well-known commentaries, tell us to concentrate on the tip of ournose,theplacewheretheairentersandgoesoutfromthebody,aswebreathe.Wearenot told to followourbreath intoourbody,because the commentatorsfearthatourbodymaybetoolargeanobjectforustoconcentrateon.Thiskindofreasoninghasledthecommentatorstointerprettheword“body”(kaya)inthesutraas“breathbody.”Butaswereadthesutra,weseethatthepracticeofbeingmindful of the whole “breath body” was already dealt with in the secondexercise: “Breathing in a long breath, he knows, ‘I am breathing in a longbreath.’ Breathing out a short breath, he knows, ‘I am breathing out a shortbreath.’”Whythendoweneedtorepeatthisexercise?

The first four exercises of the Sutra on the Full Awareness of Breathing(Anapanasati)teachustofocusourattentiononthebody,soitisnaturalforthe

third exercise in the Sutra on the Four Establishments of Mindfulness(Satipatthana)alsotofocusonthefullawarenessofthephysicalbody.Nowhereineithersutraarewetaughttoconcentrateonthebreathatthetipofthenose.Nowhere are we taught that we shouldn’t concentrate on the whole physicalbody.

In recent times, theBurmesemeditationmasterMahasi Sayadaw taught themethodofbeingattentivetotheinflationandcontractionoftheabdomencausedby the in-breath and the out-breath. Using this method, the practitioner canrealizeconcentrationeasily,butitisn’tdescribedbytheMahasiasamethodofawarenessofbreathing.Thebasicreasonfordoingthispractice,accordingtotheMahasi, is that understanding (prajña) arises naturally when there isconcentration.PerhapsthereasonMahasiSayadawdoesn’tdescribethismethodas a practice of awareness of breathing is becauseof traditional prejudice thatconsciousbreathingshouldnotfollowthebreathintothebodyanddownintotheabdomen.

Here itmaybeuseful to say something about thepurposeof concentration.RightConcentration(samyaksamadhi),onestageof theNobleEightfoldPath,leads to anawareness anddeepobservationof theobjectof concentrationandeventually to awakened understanding. The Pali compound word samatha-vipassana (Sanskrit: samatha-vipashyana) means “stopping-observing,”“calming-illuminating,”or“concentrating-understanding.”

Therearealsostatesofconcentrationthatencouragethepractitionertoescapefromthecomplexitiesofsufferingandexistence,ratherthanfacethemdirectlyinordertotransformthem.Thesecanbecalled“wrongconcentration.”TheFourForm Jhanas and the Four Formless Jhanas are states of meditationalconcentrationwhich theBuddhapracticedwith teacherssuchasAlaraKalamaandUddakaRamaputta,andherejected themasnot leading to liberationfromsuffering.ThesestatesofconcentrationprobablyfoundtheirwaybackintothesutrasaroundtwohundredyearsaftertheBuddhapassedintomahaparinirvana.Theresultsoftheseconcentrationsaretohiderealityfromthepractitioner,sowecanassumethattheyshouldn’tbeconsideredRightConcentration.Todwell in

theseconcentrations foradurationof time for thesakeofhealingmaybeonething,buttoescapeinthemforalongtimeisn’twhattheBuddharecommended.

In the third exercise, the practitioner uses her breathing to bring body andmind together as one, so the object of concentration is simultaneously body,mind,andbreath.Thiscondition,knownas“onenessofbodyandmind,”isoneof total integration. In our daily lives, we often find our mind and our bodyseparated.Ourbodymaybehere,while ourmind is somewhere else, perhapslost in thedistantpastor floating inadistant future.Throughmindfulness,wecan realize the oneness of body and mind, and we’re able to restore thewholenessofourselves.Inthiscondition,everypracticewilltakeusbacktothesource,whichistheonenessofbodyandmind,andweopentoarealencounterwithlife.

Whenbody andmind areone, thewounds inour hearts,minds, andbodiesbegin to heal. As long as there is separation between body and mind, thesewoundscan’theal.Duringsittingmeditation,thethreeelementsofbreath,body,andmindarecalmed,andgraduallytheybecomeone.Whenpeaceisestablishedin one of the three elements, the other two will soon have peace also. Forexample, if the body is in a very stable position and all themuscles and thenervous system are relaxed, then the mind and breath are immediatelyinfluenced, and they too gradually become calmed. Similarly, if we practiceconsciousbreathingintherightway,ourbreathingbecomesmoreregular,calm,andharmoniouswitheverymoment,andthisregularity,calmness,andharmonyofthebreathingwillspreadtoourbodyandmind,andthebodyandmindwillbenefitfromit.It’sonlybythesekindsofprocessesthattheonenessofbodyandmindwillbeachieved.When there’sonenessofbodyandmind, thebreathingserves as “harmonizer,” andwe realize peace, joy, and ease, the first fruits ofmeditationpractice.

Exercise4|Calming

Breathingin,Icalmmybody.Breathingout,Icalmmybody.

This exercise, a continuation of the third, uses the breath to realize peace andcalminourwholebody.Whenourbodyisnotatpeace,it’shardforourmindtobeatpeace.Therefore,weshoulduseourbreathingtohelpthefunctionsofourbody be smooth and peaceful. If we’re gasping for breath or if our breath isirregular, we can’t calm the functions of our body. So the first thing is toharmonizeourbreathing.Our in-breathsandout-breathsshould flowsmoothlyandlightly.Whenourbreathisharmonious,ourbodyisalso.Ourbreathneedstobelightandevenandnotaudible.Itshouldflowsmoothly,likeasmallstreamofwaterrunningdownfinesandintotheocean.Themoresubtleourbreathis,themorepeacefulourbodyandmindwillbe.Whenwebreathein,wecanfeelthe breath entering our body and calming all the cells of our body.Whenwebreatheout,wefeeltheexhalationtakingwithitallourtiredness,irritation,andanxiety.

Aswebreathe,wecanrecitethefollowinggathatoourselves:

Breathingin,Icalmmybody.Breathingout,Ismile.Dwellinginthepresentmoment,Iknowthisisawonderfulmoment.

We know that whenwe’remeditating, body andmind are one, sowe onlyneed to calm our body in order to calm our mind. When we smile, wedemonstratethepeaceandjoyofbodyandmind.Feelingsofpeaceandjoyare

thenourishmentofthepractitionerandhelpthepractitionergofaronthepathofpractice.Tolearnmoreaboutthis,youareencouragedtopracticethefifthandsixth exercises of the Sutra on the Full Awareness of Breathing. These twoexercises are designed to help the practitioner nourish herself with the joy ofmeditationalconcentration.Theessenceofmeditationpracticeis tocomebacktodwellinthepresentmomentandtoobservewhatishappeninginthepresentmoment.“Awonderfulmoment”meansthatthepractitionercanseethewondersoflifeinherbody,mind,andbreathingandcanmakethefeelingsofpeaceandhappinessstableandstrong.

Although we are now discussing the part of the sutra that teaches fullawarenessofthebodyinthebody,sincethereareverycloselinksbetweenthebody and the feelings, we should not hesitate to cross freely the boundarybetweentheestablishmentofthebodyandtheestablishmentofthefeelings.Aswealreadyknow,thepeaceofthebodyisthepeaceofthemind.

Inexercisesthreeandfour,thepractitionerfollowsthebreathwhilereturningtobeonewith thebodyand calming thewholeof thebody.Obviously,whilepracticingthesebreathingexercises,allyourorgansofsenseperception—eyes,ears, nose, and tongue—are closedoff so that the imagesof theworld arounddon’tcomeinandagitatethepeacewithin.Toreturntothebodyinthiswayisalsotoreturntothemind.

Fromtimetotime,wefeeltired,andeverythingwedoorsayseemstocomeoutwrongandcreatemisunderstanding.Wemaythink,“Todayisnotmyday.”Attimeslikethis,it’sbestsimplytoreturntoourbody,cutoffallcontact,andclosethedoorsofthesenses.Followingourbreathing,wecancollectourmind,body,andbreath,andtheywillbecomeone.Wewillhaveafeelingofwarmth,like someone sitting inside by a fireplace while the wind and rain are ragingoutside. This method can be practiced anywhere at any time, not just in themeditation hall.We come back in contact with ourselves andmake ourselveswholeagain.

Weshouldn’tthinkthattoclosethedoorsofthesenseperceptionsistocloseourselvesofffromlifeandtheworld,toseverourcontactwithlife.Whenwe’renot truly ourselves, when we’re divided and dispersed, we’re not really incontactwithlife.Thecontactisprofoundonlywhenwearereallyourselves.Ifwe’renotourselves in thepresentmoment,whenwe look at theblue sky,wedon’treallyseethebluesky.Whenweholdthehandofachild,wearen’treallyholding thehandofachild.Whenwedrink tea,we’renot reallydrinking tea.Therefore,thewholenessofourselvesisthebasisofanymeaningfulcontact.Wecanrealizethewholenessofourselvesbymeansofconsciousbreathing,whichbringsusback toourbody andmind.Realizing thewholenessof ourselves isalso to renewourselves in everymoment.Webecome fresh, and others enjoybeingwithus.Whenwe renewourselves,we see everythingelse asnew.TheBambooForestZenMasteroncesaid:“EverythingItouchbecomesnew.”

Exercise5|PositionsoftheBody

Moreover,whenapractitionerwalks,heisaware,‘Iamwalking.’Whenheisstanding,heisaware,‘Iamstanding.’Whenheissitting,heisaware,‘Iamsitting.’Whenheislyingdown,heisaware,‘Iamlyingdown.’Inwhateverpositionhisbodyhappenstobe,heisawareofthepositionofhisbody.

Thisexerciseistheobservationinmindfulnessofthepositionsofthebody.Thisisnotjustanexercisetobepracticedatthetimeofsittingmeditationorinthemeditation hall. The meditation practices taught in the Sutra on the FourEstablishments of Mindfulness can be used all the day long to help thepractitioner remain in mindfulness. When doing walking meditation in themeditationhalloroutside, thepractitionercancombineherbreathingwithhersteps in order to remain steadily established inmindfulness.Before beginninganykindofwalkingmeditation,wecanrecitethefollowinggatha:

Themindcangoinathousanddirections,Butonthisbeautifulpath,Iwalkinpeace.Witheachstep,agentlewindblows.Witheachstep,aflowerblooms.

Anytimewesitdown,wecanfollowourbreathandusethisgatha:

SittinghereislikesittingundertheBodhitree.Mybodyismindfulnessitself,entirelyfreefromdistraction.

Wecanuseourbreathinginordertobeawareofthepositionsofsittingandstanding.Whenwe’restandinginalinewaitingtobuyaticket,orwhenwe’rejustsittingdownandwaitingforanything,wecanrecite thegatha,“Breathingin, Icalmmybody,” inorder tocontinuedwelling inmindfulnessand tocalmourbodyandmind.

Exercise6|BodilyActions

Moreover,whenthepractitionerisgoingforwardorbackward,heappliesfullawarenesstohisgoingforwardorbackward.Whenhelooksinfrontorlooksbehind,bendsdownorstandsup,healsoappliesfullawarenesstowhatheisdoing.Heappliesfullawarenesstowearingthesanghatirobeorcarryingthealmsbowl.Whenheeatsordrinks,chewsorsavorsthefood,heappliesfullawarenesstoallthis.Whenpassingexcrementorurinating,heappliesfullawarenesstothis.Whenhewalks,stands,liesdown,sits,sleepsorwakesup,speaksorissilent,heshineshisawarenessonallthis.

Thisexerciseistheobservationandawarenessoftheactionsofthebody.Thisisthe fundamental practice of themonk.When Iwas first ordained as a noviceoversixtyyearsago,thefirstbookmymastergavemetolearnbyheartwasabookofshortverses(gathas)tobepracticedwhilewashingyourhands,brushingyourteeth,washingyourface,puttingonyourclothes,sweepingthecourtyard,relievingyourself,havingabath,andsoon.Onhearingthesoundofthebell,wewouldbreatheconsciouslyandrecitethisgatha:

Hearingthesoundofthebell,theafflictionsarelifted.Understandinggrowsstrong,andtheawakenedmindisborn.

Practicingbreathingincombinationwithrecitingagathahelpsusdwellmoreeasilyinmindfulness.Mindfulnessmakeseveryactionofourbodymoreserene,andwebecomemasterofourbodyandmind.Mindfulnessnurturesthepowerofconcentration in us.Many of the gathas in the book I was given,Gathas for

EverydayUse,atextbyChinesemasterDuTi,weretakenfromtheAvatamsakaSutra. I have written a book of gathas in the same spirit, Present Moment,WonderfulMoment.2Thesegathasareveryeasytouseandcanalsobecombinedwithconsciousbreathing.

Withoutmindfulness,ouractionsareoftenhurriedandabrupt.Aswepracticethesixthexercise,wemayfindthatouractionsslowdown.Ifanoviceapplieshimself to thepracticeof thesixthexercise,he’ll see thathiseverydayactionsbecomeharmonious,graceful,andmeasured.Mindfulnessbecomesvisibleinhisactionsandspeech.Whenanyaction isplaced in the lightofmindfulness, thebodyandmindbecomerelaxed,peaceful,andjoyful.Thesixthexerciseisonetobeuseddayandnightthroughoutourentirelife.

Exercise7|PartsoftheBody

Further,thepractitionermeditatesonhisveryownbodyfromthesolesofthefeetupwardsandthenfromthehairontopoftheheaddownwards,abodycontainedinsidetheskinandfullofalltheimpuritieswhichbelongtothebody:‘Hereisthehairofthehead,thehairsonthebody,thenails,teeth,skin,flesh,sinews,bones,bonemarrow,kidneys,heart,liver,diaphragm,spleen,lungs,intestines,bowels,excrement,bile,phlegm,pus,blood,sweat,fat,tears,grease,saliva,mucus,synovicfluid,urine.’

Thisexercisebringsusintoevendeepercontactwithourbody.Hereweobservethebodyinallitsparts,fromthehairontheheadtotheskinonthesolesofthefeet. In the process of our observation, we scan all the parts of the body,includingthebrain,heart,lungs,gallbladder,spleen,blood,urine,andsoforth.TheBuddha gives us the example of a farmer pouring the contents of a sackfilledwithavarietyofseedsonto thefloorand thenobservingand identifyingeachkindofseed:“Thisisrice,thesearebeans,thesearesesameseeds.”

Weuseourconsciousbreathinginordertoobservemindfullyallthepartsofthe body. For example: “Breathing in, I am aware of the hair on my head.Breathingout, Iknowthat this is thehaironmyhead.”Breathingconsciouslyhelps us dwell inmindfulnessmore easily and sustain the work of observingeach part of the body. In addition to the conscious breathing, we can use themethodofsilentlycallingeachpartofthebodybynametoenablethesepartstobecomeincreasinglyclearinthelightofmindfulness.

Whydoweneed toobserve inmindfulness thedifferent parts of thebody?Firstofall,itistobeincontactwiththebody.Weoftenhavetheimpressionthatwe’realreadytotallyintouchwithourbody,butoftenwe’rewrong.Betweenus

andourbodytherecanbealargeseparation,andourbodyremainsastrangertous.Sometimeswehateourbody.Thereareevenpeoplewhoseetheirbodyasaprison and a place of punishment. To come back to our body is to becomefamiliarwithitandtoestablishharmonywithit.Weknowthatifourbodyisn’thappy,we’renothappy,andsowewantourbodytobecalmandpeaceful.Todoso,wecomebacktoourbodyandmakepeacewithit.

We can try touching the different parts of our body to make theiracquaintance.Weshouldtoucheachpartinanaffectionateandcaringway.Forseveral decades, our eyes, feet, and heart have done theirwork devotedly andfaithfullywithus and forus,butwenever reallygive themmuchattentionorexpressourgratitudetothem.It’snecessarytoestablishacloserelationshipwithourbody.

Thesecondreasonformindfullyobserving thedifferentpartsof thebody isthat eachpart canbe thedoor to liberationandawakening.At firstwe’ll onlyrecognize the presence of the part of the body being observed, but laterwe’llcome tosee its truenature.Everyhaironourheadandeverycell inourbodycontainstheentireuniverse.Observingtheinterdependentnatureofasinglehaircanhelpustoseeintothenatureoftheuniverse.

Theexerciseofobservingeverypartofthebodybeginswiththehairontheheadandgoesdowntotheskinonthesolesofthefeet.Sometimesweobservejustonepartofthebodydeeply,suchasoureyes,heart,ortoe.Intheprocessofobservationfromthehead to thefeet,someobservationsmayspringup inourmind.Forexample,aswepassourheart,wemaythink,“MyfriendJohnhasaheartcondition.Imustvisithimsoontoseeifhe’sallright.”Wecannotetheseobservationsandthencontinuewiththeworkofobservingtheremainingpartsofthebody.Laterwecanreturntothoseobservations.

Exercise8|BodyandUniverse

Further,inwhicheverpositionhisbodyhappenstobe,thepractitionerpassesinreviewtheelementswhichconstitutethebody:‘Inthisbodyistheearthelement,thewaterelement,thefireelement,andtheairelement.’

This exercise shows us the interrelationship of our body and all that is in theuniverse.It’soneoftheprincipalwaysofwitnessingforourselvesthenonself,unborn, and never-dying nature of all that is. Seeing things in this way canliberateandawakenus.

Thesutrateachesusthatweshouldbeawareofthepresenceofearth,water,fire,andairelementsinourbody.ThesearetheFourGreatElements(Sanskrit:mahabhuta),alsoreferredtoastherealms(Sanskrit:dhatu).Theearthelementrepresents the hard, solid nature of matter. The water element represents theliquid,permeatingnature.Thefireelementrepresentsheat,andtheairelementrepresentsmovement.TheDhatuvibhangaSutra and the secondversionof thesutraonmindfulnessinthisbookbothrefertosixelements—thetwoadditionalelementsarespace(Sanskrit:akasa)andconsciousness(Sanskrit:vijñana).

Our bodies are more than three-fourths water. When the practitioner looksdeeply in order to see thewater in his body, not only does he see the liquid,permeatingnatureoftheblood,sweat,saliva, tears,andurine,buthealsoseesthewaterelementineverycellofhisbody.Therearecloudsinthebody,becausewithout clouds there canbeno rain, andwewon’thaveanywater todrinkorgrains and vegetables to eat.We see earth in us, earth as theminerals in ourbody.Wealsoseethatearthisaliveinusbecause,thankstoMotherEarth,wehave food toeat.Weseeair inus, air representingmovement.Without airwecouldnotsurvive,sincewe,aseveryotherspeciesonEarth,needairtolive.

Thepractitionerobservesherbodymindfullytoseeallthatisinitandtoseetheinterrelatednatureofherselfandtheuniverse.Sheseesthathislifeisnotjustpresent inherownbody,andshe transcends theerroneousview that she’s justherbody.InthebookTheSunMyHeart,Irefertothesunasoursecondheart,aheartwhich liesoutsideourbodybutwhich isasessential forourbodyas theheart insideourbody.3When the heart inside the body ceases to function,weknowverywellthatwewilldie,butweoftenforgetthatiftheheartoutsideourbody, the sun, ceases to function, we will also die immediately. When weobservemindfullytheinterdependentnatureofourbody,weseeourlifeoutsideourbody,andwetranscendtheboundarybetweenselfandnonself.Thispracticeofmindfulobservationhelpsusgobeyondsuch limitingconceptsasbirthanddeath.

Exercise9|BodyAsImpermanent

TheNineContemplations(theninestagesofdecompositionofacorpse):1.Thecorpseisbloated,blue,andfestering.2.Thecorpseiscrawlingwithinsectsandworms.Crows,hawks,

vultures,andwolvesaretearingitaparttoeat.3.Allthatisleftisaskeletonwithsomefleshandbloodstill

clingingtoit.4.Allthatisleftisaskeletonwithsomebloodstains,butnomore

flesh.5.Allthatisleftisaskeletonwithnomorebloodstains.6.Allthatisleftisacollectionofscatteredbones—hereanarm,

hereashin,hereaskull,andsoforth.7.Allthatisleftisacollectionofbleachedbones.8.Allthatisleftisacollectionofdriedbones.9.Theboneshavedecomposed,andonlyapileofdustisleft.

Thisexercisehelpsusseetheimpermanentanddecomposingnatureofourbody.Theobjectsofourmindfulobservationaretheninestagesofthedecompositionof a corpse.When we first read this, we may feel that this is not a pleasantmeditation.Buttheeffectofthispracticecanbeverygreat.Itcanbeliberatingand can bring usmuch peace and joy. The practitioner observesmindfully inordertoseethecorpseateachofthesestagesandtoseethatitisinevitablethatherownbodywillpassthroughthesamestages.

In former times, practitioners would actually sit in cemeteries and observecorpsesinthesevariousstagesofdecomposition.Ofcourse,today,decomposingbodiesaren’texposedforustoview.Butwecanvisualizethemaccordingtothedescription in the sutra.Thisexercise shouldbepracticedby thosewhoare in

goodmentalandphysicalhealth.Itshouldn’tbepracticedbythosewhohavenotyetmastereddesireandaversion. Its intention isnot tomakeuswearyof life,buttohelpusseehowpreciouslifeis;nottomakeuspessimistic,buttohelpusseetheimpermanentnatureoflifesothatwedon’twasteourlives.Ifwehavethecouragetoseethingsastheyare,ourmeditationwillhavebeneficialresults.Whenweseetheimpermanentnatureofthings,weappreciatetheirtruevalue.

Have you ever stayed up at night to see aCereus cactus flower open?Theflower opens and dies in a few hours, but because we’re aware of that, weappreciateitswondrousfragranceandbeauty.Wecanbeinrealcontactwiththeflower and not be sad or depressedwhen it fades, becausewe knewbefore itopenedhowephemeralitslifewas.

Ourdearoneswholivewithusandthebeautifulandpreciousbeingsaroundus are allwonderful cactus flowers. Ifwe can see their true nature aswell astheir outward form, wewill know how to value their presence in the presentmoment.Ifweknowhowtovaluethem,we’llhavethetimetobeinrealcontactwith them, and we’ll take care of them, make them happy, and therefore behappierourselves.

TheseNineContemplationshelpusseethepreciousnessoflife.Theyteachushow to live lightly and freshly, without being caught by attachments andaversions.

REMARKSONTHEFIRSTNINEEXERCISES

WhenwepracticetheabovenineexercisesofferedbytheBuddhaforobservingthebodyinthebody,weconcentrateeitheronthebreath,thebody,thepositionsofthebody,theactionsofthebody,thedifferentpartsofthebody,theelementswhichform thebody,or thedecompositionof thebody.Whenweobserve thebodythisway,weareindirectcontactwithit,andweareabletoseetheprocessofcoming-to-beandceasing-to-beintheconstituentsthatcomprisethebody.Inthefirstversionofthesutra,attheendofeachmeditationexercisetoobservethebodyinthebody,weread:

Thisishowthepractitionerremainsestablishedintheobservationofthebodyinthebody,observationofthebodyfromwithinorfromwithout,orobservationofthebodyfrombothwithinandwithout.Heremainsestablishedintheobservationoftheprocessofcoming-to-beinthebodyortheprocessofdissolutioninthebodyorboththeprocessofcoming-to-beandtheprocessofdissolution.Orheismindfulofthefact,‘Thereisabodyhere,’untilunderstandingandfullawarenesscomeabout.Heremainsestablishedintheobservation,free,notcaughtupinanyworldlyconsideration.

We should remember that the breathing, the positions of the body, themovementsofthebody,andthepartsofthebodyallbelongtothebodyandarethebody.Tobeintouchwiththeseaspectsandtobeabletoseetheprocessofbirth and death and the nonself and interdependent nature of the body is themeaningofmindfulobservationofthebody.

Therefore, the teachings of impermanence, selflessness, and interdependentorigination—the three basic observations of Buddhism—are realized directly

through the practice of the nine exercises for mindfully observing the body.Thesenineexercisescanliberateandawakenustothewaythingsare.

In the second version of the sutra, the description of each bodymeditationexerciseisasfollows:

Thisishowthepractitionerisawareofbodyasbody,bothwithinandwithout,andestablishesmindfulnessinthebodywithunderstanding,insight,clarity,andrealization.Thisiscalledbeingawareofbodyasbody.

The words recognition, insight, clarity, and realization here mean that thepractitioner recognizes, sees, sheds lighton, and realizes the impermanent andinterdependent nature of the body and all that is, by means of the mindfulobservationofthebody.

Observing the impermanent,selfless,and interdependentnatureofall that isdoesn’t lead us to feel aversion for life. On the contrary, it helps us see thepreciousness of all that lives. Liberation doesn’t mean running away from ordestroying life.Manypeople presentBuddhism as a path that denies life, thattranscends the world of the Five Aggregates (Sanskrit: skandha) of form,feelings, perceptions, mental formations, and consciousness. To presentBuddhisminthiswayisnodifferentfromsayingthattheobjectofourpracticeistoarriveattheabsenceoflifeornothingness.

IntheDhammacakkaSutta,thefirstDharmatalkgivenbytheBuddhaintheDeerPark,theBuddhataughtthattobeattachedtoexistence(Sanskrit:bhava)isno worse than to be attached to nonexistence (Sanskrit: abhava). In theKaccayanaGottaSutta,theBuddhaalsotaughtthatrealityisnottobefoundintermsofexistenceornonexistence.Hismeaning isperfectlyclear: suffering isnotbroughtaboutbylife,theFiveSkandhas,ortheselflessandinterdependentnatureofallthatis.Thecauseofill-beingisourignorance.Becausewe’renotable to see that the true nature of life is impermanence, selflessness, and

interdependence, we become attached to things, believing that they’repermanent. From this thinking arise the roots of affliction and the internalformationsorknots:craving,hatred,pride,doubt,andsoforth.Impermanence,selflessness, and interdependence are the essential conditions for life.Withoutimpermanence, how can the corn seed become a corn plant and how can thebabygrowupandgotoschool?

In fact, it’sbecauseof impermanence,selflessness,and interdependence thatthings come into existence, mature, decay, and cease to be. Birth, decay, andceasing to be are the necessary steps of the lives of all species. Presentingimpermanence,selflessness,andinterdependenceasproblematic,wesenselesslymakelifeunacceptable.Weneedtodotheopposite;weneedtopraisethemasessentialelementsoflife.Onlywhenwe’renotabletorecognizetheseattributesastheyaredowegetcaughtintheknotsofattachmentandsorrow.

The Ratnakuta Sutra gives the example of someone who throws a clod ofearthatadog.Whentheclodhitsthedog,herunsafteritandbarksfuriouslyatit.Thedogdoesn’tknowthatthethingresponsibleforhispainisn’ttheclodofearthbutthemanwhothrewit.Thesutrateaches:

Inthesameway,theordinarymancaughtindualisticconceptionsisaccustomedtothinkingthattheFiveAggregatesaretherootofhissuffering,butinfacttherootofsufferingisthelackofunderstandingabouttheimpermanent,selfless,andinterdependentnatureoftheFiveAggregates.

Because we don’t understand correctly, we become attached to things, andthen we’re caught by them. In the sutra, the term “aggregate” (Pali: khanda;Sanskrit:skandha)andtheterm“aggregateofclinging”(Pali:upadanakkhanda;Sanskrit:upadanaskandha) are used. Skandhas are the five elements that giverise to life, and the upadana skandhas are the five elements as objects ofattachment.Therootofsufferingisn’ttheskandhasbuttheattachmentthatbindsus.Therearepeoplewho,becauseof their incorrectunderstandingofwhat the

root of suffering is, instead of dealingwith their attitude of attachment, thinktheyhavetodealwiththeirorgansofsenseandtheaggregates,andsotheyfearform, sound, smell, taste, touch, andobjectsofmindand feel aversion for thebody,feelings,perceptions,mentalformations,andconsciousness.

TheBuddhawassomeonewho,becausehewasn’tattachedtothings,livedinpeace,joy,andfreedomwithahealthyandfreshvigor.Healwayshadasmileonhis lips, and his presence created a fresh atmosphere around him. There aremany stories in the sutras which show howmuch the Buddha loved life andknewhowtoappreciatethebeautifulthingsaroundhim.Onmanyoccasions,hepointedoutbeautifulscenerytoAnanda,suchasthesunsettingonVulturePeak,thegoldenricefieldssurroundedbygreenpaths,thefreshgreenlandscapeoftheBambooForestMonastery,andthelovelytownofVaisali.TheBuddhawasnotafraidofbeautifulthings,becausehewasabletoseetheimpermanentnatureofeverything, beautiful or ugly. He didn’t chase after things, and he didn’t runaway from themeither.Thewayof freedom isn’t runningaway from theFiveAggregates,butcomingfacetofacewiththeminordertounderstandtheirtruenature.

Ifwe cut flowers from our garden to place on the altar, that is becauseweacknowledge the beauty of those flowers.Allwe can say is, “Although theseflowers are beautiful, their beauty is fragile.When, in a few days time, theseflowersdie,theirbeautywilldiewiththem.”Weunderstandthis,andwhentheflowerswiltinafewdays,wewon’tsufferorfeelsad.Becausewecanseetheimpermanentnatureoftheflowers,wecanappreciateallthemorethebeautyofeachflower.Toobservetheimpermanenceofthingsisnottorejectthem,buttobeincontactwiththemwithdeepunderstanding,withoutbeingcaughtindesireandattachment.

FreedominBuddhismisthefreedomwhichcomesaboutbybeingawakeandunderstanding.Apractitionerdoesn’tneedtostrugglewithdesire.Thetwobasicmeditationsutras,theSutraontheFourEstablishmentsofMindfulnessandtheSutra on the Full Awareness of Breathing, both shed light on this principle:“Whenhismind is desiring something, the practitioner is aware, ‘Mymind is

desiring’”(SatipatthanaSutta),and“Breathingin,Iamawareofthefunctionsofmymind” (AnapanasatiSutta). In identifying themindof desire, in observingthe nature of that mind and the nature of the object of desire, we’ll see theimpermanence, selflessness, and interdependence of it, andwe’ll no longer bedominatedbythatstateofmind.

Formany generations, someBuddhists have presented Buddhism as a paththat destroys desire, and they have described liberated persons as emaciatedarhatswithwrinkled skin and no vitality.We should definewhat ismeant bydesire. Ifwe’ve had nothing to eat for three days,we feel like eating. Is thatdesire? Is the natural desire for the indispensable elements of life a desireweneedtodestroy?Toeatwhenhungry,todrinkwhenthirsty,isthattogoagainstthepathwhichleadstoemancipation?Butifso,thenBuddhismwouldbeapaththatfleesfromanddestroyslife.

Weknowverywellthattoeatanddrinkenougharenecessarytonourishourbodyandkeepusstrong.Wealsoknowthateatinganddrinkingexcessivelycandestroyourbodies.Sowecansaythattoeatanddrinksothatthebodyisstrongandhealthyistowalkonthepathofemancipation,whiletoeatanddrinkinaway that causes our body and others to suffer is to go against the way ofliberation. In the first case desire isn’t present, in the second case desire ispresent.

Other Buddhists have opposed the image of the emaciated arhat destroyingdesire and have described liberated persons as fresh, healthy bodhisattvas,beautifultolookatandfullofvigor.TheimageofthebodhisattvaisveryclosetotheimageoftheBuddhaenteringlifewithaheartofloveandcompassionanda smile on his lips. Although the Buddha enjoyed the solitary life, he neverrefusedtogodeeplyintotheworldinordertohelplivingbeings.

To know how to appreciate a beautiful sunset is not desire, if we “remainestablished in the observation, free and not caught up in any worldlyconsideration” (Satipatthana Sutta). If we are able to see impermanence,

selflessness,and interdependence,weareawake.Toswim inacool stream, todrinkaglassofclearwater,toeatasweetorange,andtoknowhowtoappreciatethecoolness,theclarity,andthesweetness,isnotdesireifwearenotattachedtothese things. In theSouthern traditionofBuddhism,and to someextent in theNorthern tradition, generations ofBuddhists have expressed fear of peace andjoy and have not dared to practice peace and joy. The tenth exercise is takenfromthesecondversionofthesutra(seeAppendix).Itisapracticeofpeaceandjoy.

Exercise10|HealingwithJoy

Further,bhikkhus,apractitionerisawareofbodyasbody,when,thankstohavingputasidetheFiveDesires,afeelingofblissarisesduringhisconcentrationandsaturateseverypartofhisbody.

Further,bhikkhus,apractitionerwhoisawareofbodyasbody,feelsthejoywhicharisesduringconcentrationsaturateeverypartofhisbody.Thereisnopartofhisbodythisfeelingofjoy,bornduringconcentration,doesnotreach.

Further,bhikkhus,apractitionerwhoisawareofbodyasbody,experiencesafeelingofhappinesswhichariseswiththedisappearanceofthefeelingofjoyandpermeateshiswholebody.Thisfeelingofhappinesswhichariseswiththedisappearanceofthefeelingofjoyreacheseverypartofhisbody.

Further,bhikkhus,apractitionerwhoisawareofbodyasbody,envelopsthewholeofhisbodywithaclear,calmmind,filledwithunderstanding.

Thepurposeof thisexercise is tobringaboutease,peace,and joy; toheal thewoundsofthebodyaswellasoftheheartandmind;tonourishusaswegrowinthepracticeofjoy;andtoenableustogofaronthepathofpractice.

Whenthepractitionerisabletoputanendtoagitation,desire,andhatred,hesits down in the lotus position and concentrates on his breath, and he feels a

senseofeaseandfreedom.Asaresult,afeelingofjoyarisesinhisbody.Youcanpracticeaccordingtothefollowingexercises:

1. I am breathing in andmakingmywhole body calm and at peace. I ambreathingoutandmakingmywholebodycalmandatpeace.(Exercise4again.)

2.Iambreathinginandfeelingjoyful.Iambreathingoutandfeelingjoyful.(ThisisthefifthexerciseoftheAnapanasati.)

3.Iambreathinginandfeelinghappy.Iambreathingoutandfeelinghappy.(ThisisthesixthexerciseoftheAnapanasati.)

4.Iambreathinginandmakingmymindhappyandatpeace.Iambreathingoutandmakingmymindhappyandatpeace.(ThisisthetenthexerciseoftheAnapanasati.)

While practicing in this way, the practitioner feels the elements of joy andpeacepermeate every cell of hisbody.Please read the followingexcerpt fromthesecondversion:

Likethebathattendant,who,afterputtingpowderedsoapintoabasin,mixesitwithwateruntilthesoappastehaswaterineverypartofit,sothepractitionerfeelstheblissthatisbornwhenthedesiresofthesenserealmsareputaside,saturateeverypartofhisbody.

The feeling of joy that’s born when the practitioner lets go of his life ofagitation,desire,andhatredwillstrengthenandpenetratemoredeeplywhenhehasmasteredthewayofapplyinghismind:

Likeaspringwithinamountainwhoseclear,purewaterflowsoutanddownallsidesofthatmountainandbubblesupinplaceswherewaterhasnotpreviouslyentered,saturatingtheentiremountain,inthesamewayjoy,

bornduringconcentration,permeatesthewholeofthepractitioner’sbody;itispresenteverywhere.

Whenthestateofhappinessisreallypresent,thejoyofthemindsettlesdowntoallowhappinesstobecomesteadieranddeeper.Foraslongasthejoyisstillthere, there goes with it, to a greater or lesser extent, conceptualization andexcitement.“Joy”isatranslationoftheSanskritwordpiti,and“happiness”isatranslationofsukha.Thefollowingexample isoftenused tocompare joywithhappiness: Someone traveling in the desert who sees a stream of cool waterexperiencesjoy.Whenhedrinksthewater,heexperienceshappiness.

Justasthedifferentspeciesofblue,pink,red,andwhitelotus,whichgrowupfromthebottomofapondofclearwaterandappearonthesurfaceofthatpond,havetheirtaproots,subsidiaryroots,leaves,andflowersallfullofthewaterofthatpond,andthereisnopartoftheplantwhichdoesnotcontainthewater,sothefeelingofhappinesswhichariseswiththedisappearanceofjoypermeatesthewholeofthepractitioner’sbody,andthereisnopartwhichitdoesnotpenetrate.

Atthetimeofthemeditation,thepractitionerfeelshappyandatpeace.Heletshisconsciousnessof thispeaceandhappinessembracehiswholebody,so thathisbodyissaturatedbyit:

Justassomeonewhoputsonaverylongrobewhichreachesfromhisheadtohisfeet,andthereisnopartofhisbodywhichisnotcoveredbythisrobe,sothepractitionerwithaclear,calmmindenvelopshiswholebodyinunderstandingandleavesnopartofthebodyuncovered.Thisishowthepractitionerisawareofthebodyasthebody,bothwithinandwithout,andestablishesmindfulnessinthebodywithrecognition,insight,clarity,andrealization.Thisiscalledbeingawareofthebodyasthebody.

Aswe’vealreadyseen,thefunctionofthisexerciseistonourishuswithjoyandhappinessandtoheal thewoundswithinus.Butwehavenodoubtsaboutletting go of this joy in order to embark on thework of observation. Joy andhappinesscomeaboutbecauseofphysicalandpsychologicalconditionsandareasimpermanentasallotherphysicalandpsychologicalphenomena.Onlywhen,thanks to mindful observation, we realize the impermanent, selfless, andinterdependentnatureofallthatis,canweachievefreedomandliberation.

EXERCISESFOROBSERVINGTHEFEELINGS

Exercise11|IdentifyingFeelings

Wheneverthepractitionerhasapleasantfeeling,heisaware,‘Iamexperiencingapleasantfeeling.’Wheneverhehasapainfulfeeling,heisaware,‘Iamexperiencingapainfulfeeling.’Wheneverheexperiencesafeelingwhichisneitherpleasantnorpainful,heisaware,‘Iamexperiencinganeutralfeeling.’

Therearethreesortsoffeelings:pleasant,unpleasant,andneutral.Theteachingof thisexercise is to identifyandbe in touchwith these feelingsas theyarise,endure,andfadeaway.

Whenthereisanunpleasantfeeling,thepractitionerisnotinahurrytochaseitaway.Shecomesbacktoherconsciousbreathingandobserves,“Breathingin,Iknow thatanunpleasant feelinghasarisenwithinme.Breathingout, Iknowthatthisunpleasantfeelingispresentinme.”Wheneverthereisapleasantoraneutral feeling, she practices mindful observation in accordance with thatfeeling.Sheknows that her feeling is her, and that for themoment she is thatfeeling. She is neither drowned in nor terrorized by that feeling, nor does sherejectit.Thisisthemosteffectivewaytobeincontactwithfeelings.Ifwecallapleasant, unpleasant, or neutral feeling by its name,we identify it clearly andrecognizeitmoredeeply.Ourattitudeofnotclingingtoorrejectingourfeelingsistheattitudeoflettinggo(Pali:upekkha,Sanskrit:upeksa)andisanimportantpart of meditation practice. Letting go is one of the Four Unlimited Minds(Sanskrit:brahmavihara),whicharelove,compassion,joy,andlettinggo.

A person is comprised of the Five Aggregates—form (the body), feelings,perceptions, mental formations, and consciousness. Each aggregate is a river.Ourbodyisariverinwhicheverycellisadropofwater,andallofthemarein

constanttransformationandmovement.Thereisalsoariveroffeelingsinus,inwhich every feeling is a drop of water. Each of these feelings—pleasant,unpleasant, neutral—relies on all other feelings to be born, mature, anddisappear.Toobservethefeelingsistositonthebankoftheriveroffeelingsandidentifyeachfeelingasitisarises,matures,anddisappears.

Ourfeelingsusuallyplayanimportantpartindirectingourthoughtsandourmind.Our thoughts arise andbecome linked to eachother around the feelingsthat are present.When we are mindful of our feeling, the situation begins tochange. The feeling is no longer the only thing present in us, and it istransformedunderthelightofourawareness.Therefore,itnolongersweepsusalongthewayitdidbeforetherewasmindfulnessofthefeeling.Ifwecontinueto observe the feelingmindfully, we will be able to see its substance and itsroots. This empowers the observer. When we are able to see the nature ofsomething,weareable to transcend itandnotbe ledastrayorcorruptedby itanymore.

Exercise12|SeeingtheRootsofFeelingsandIdentifyingNeutralFeelings

Whenheexperiencesapleasantfeelingbasedinthebody,heisaware,‘Iamexperiencingapleasantfeelingbasedinthebody.’Whenheexperiencesapleasantfeelingbasedinthemind,heisaware,‘Iamexperiencingapleasantfeelingbasedinthemind.’Whenheexperiencesapainfulfeelingbasedinthebody,heisaware,‘Iamexperiencingapainfulfeelingbasedinthebody.’Whenheexperiencesapainfulfeelingbasedinthemind,heisaware,‘Iamexperiencingapainfulfeelingbasedinthemind.’Whenheexperiencesaneutralfeelingbasedinthebody,heisaware,‘Iamexperiencinganeutralfeelingbasedinthebody.’Whenheexperiencesaneutralfeelingbasedinthemind,heisaware,‘Iamexperiencinganeutralfeelingbasedinthemind.’

ThisexerciseisacontinuationofExercise11andhasthecapacitytohelpusseethe roots and the substance of the feelings we have. Our feelings—pleasant,unpleasant, and neutral—can have a physical, physiological, or psychologicalroot. When we mindfully observe our feelings, we discover their roots. Forexample,ifyouhaveanunpleasantfeelingbecauseyoustayeduplatethenightbefore,yourunpleasantfeelinghasaphysiologicalroot.Nevertheless,tobeabletoidentifytherootsofyourfeelingsisnotenough.Wehavetolookmoredeeplyin order to see how these feelings manifest and to understand their truesubstance. To know a feeling is not just to see its roots but also to see itsfloweringanditsfruits.

When some people take a sip of whiskey or inhale from a cigarette, forexample, they may have a pleasant feeling. If they observe this feelingmindfully,theycanseeitsphysiologicalandpsychologicalroots.Weknowthatnot everyone shares the same pleasant feeling when they drink whiskey or

smokecigarettes.Ifsomeotherpeopleweretodoeitherofthesetwothings,theymaycoughorchoke,andthefeelingwouldbeunpleasant.Thustherootsofthatfeeling are not as simple as theymight appear at first. The elements of habit,time,andourownpsychologyandphysiologyareallpresentintherootsofanyfeeling. Looking into our feeling, we can see physiological, physical, andpsychological habits; not only our own habits, but also those of the societywhoseproductsweareconsuming.

Looking into our feeling, we see the nature of whiskey and the nature oftobacco.Lookingintotheglassofwhiskey,wecanseethegrainsthatareneededforitsproduction.Wecanseetheeffectthatthealcoholwillhaveonourbodynowandinthenearfuture.Wecanseetheconnectionbetweentheconsumptionofalcohol andcar accidents.Wecan see the linkbetween theconsumptionofalcohol and the severe lackof food in theworld.Wehave squandered a largeamount of grains in producing alcohol andmeat,while inmany places in theworld,childrenandadultsaredyingforwantofgraintoeat.AneconomistattheUniversity of Paris once said: “If the western world were to consume fiftypercent lessalcoholandmeat, theproblemof starvation in theworldcouldbesolved.”Ifwelookintoanyonethingwiththeeyesofmindfulobservation,wecanseetherootsandtheresultsofit.Ifwemindfullyobserveafeeling,wecanseetherootsof thatfeelingandtheresults it is likely toproduce.Themindfulobservationofafeelingcanleadtoadeepinsightintothenatureoflife.

When we hear someone praise us, we may have a pleasant feeling. Thatpleasant feeling also needs to be examined. Obviously we have the right toacceptapleasantfeeling,butweknowthatinourmeditationpracticeweneedtoobservemindfullyinordertohaveclearinsightintothenatureofourfeeling.Ifin our mindful observation, we see that those words of praise were based inflatteryratherthanreality,thenwediscoverthatourpleasantfeelingaroseoutofignorance and self-love. Such a pleasant feeling can take us farther along thepathofillusion.Whenweseethat,thepleasantfeelingdisappears,andwecomebacktothegroundofrealitywithbothfeetplantedfirmly.Thedangerofbeingdeludednolongerexists,andwebecomehealthyagain.Thepleasantfeelingwehavewhenwedrink alcoholwill alsodisappearwhenwe see its roots and itseffects.Whenpleasantfeelingslikethisdisappear,theycangiverisetopleasant

feelingsofanotherkind,suchastheawarenessthatwearenowlivinginawaythatleadstohealthandawakenedunderstanding.Pleasantfeelingsofthesecondkindarehealthybecausetheynourishusandothersandcausenoharm.

Eventhoughwefeelthatthewordsofpraiseareinharmonywiththetruth,weshouldcontinuetoobservethepleasantfeelingbroughtaboutbythosewordsofpraise.Theworkofmindfulobservationhelpsusavoidprideorarrogance—thetwothingswhichaboveallobstructourprogressonthepath.Weseethatifwekeeponwithwhatwehave started,wewillmakeadditionalprogress, and thewords of praise, instead ofmaking us proud or arrogant, become elements ofencouragementforus.Ifweobservemindfullylikethat,thepleasantfeelingonhearingwordsofpraisebecomesahealthyfeelingandhasanourishingeffect.

Whenweobserveourfeelings,wecanseetheirrelativenature.Itisourwayofseeingtheworldthatdeterminesthenatureofourfeelings.Onepersonwhileworkingmightfeelthatworkisnothingbutagony,andhewillonlyfeelhappywhenheisnotworking.Thereareotherpeople,however,whofeeluneasywhentheyhavenothing todoandwouldbehappywithanywork rather thandoingnothing. In the latter case, work brings joy, a pleasant feeling, while in theformer case, work gives rise to unpleasant feelings, such as boredom ordrudgery. Often we do not see that we have all the conditions necessary forhappiness,andwegolookingforhappinessinanotherplaceorinthefuture.Tobeabletobreathecanbeagreatsourceofrealhappiness,butoften,unlesswehaveacongestednoseorasthma,wearenotable torealizethat.Tobeabletoseebeautifulcolorsandformsishappiness,butoftenonlyafterwehavelostoursightdowebecomeawareofthis.Havingsoundandhealthylimbstobeabletorunandjump,livinginanatmosphereoffreedom,notbeingseparatedfromourfamily—allthesethingsandthousandsmorecanbeelementsofhappiness.Butwerarelyremember,andhappinessslipsfromourgraspaswechaseotherthingswhichwe believe to be necessary for our happiness.Generally, only afterweloseanelementofhappinessdoweappreciate it.Awarenessof thesepreciouselements of happiness is itself the practice ofRightMindfulness.We can useconsciousbreathingtoshinelightontheirpresence:

Breathingin,IknowthatIhavetwogoodeyes.

Breathingout,IknowthatIhavetwoablehands.Breathingin,IknowthatIamholdingmychildinmyarms.Breathingout,IknowthatIamsittingwithmyfamilyatthetable.

ExercisessuchasthesenourishRightMindfulnessandbringmuchhappinessintoourdailylives.

Peace, joy, and happiness are above all the awareness that we have theconditionsforhappiness.Thusmindfulnessisthebasicandessentialingredientforhappiness.Ifyoudonotknowthatyouarehappy,itmeansthatyouarenothappy.Mostofusonlyrememberthatnothavingatoothacheishappinessatthetime when we have a toothache. We are not aware of the joy of our non-toothache,becausewedonotpracticemindfulness.

Whenafeelingisborninus,weknowthatitisborn.Aslongasthatfeelingcontinuestobepresent,weknowthatitcontinuestobepresent.Welookintoitmindfully in order to be able to recognize its nature—pleasant, unpleasant, orneutral; its roots—physical, physiological, or psychological; and its fruits—physiological,psychological,orsocial.Wecanuseconsciousbreathingtoassistusincarryingoutthisworkofmindfulobservation:

Breathingin,Iknowthatapleasantfeelinghasjustariseninme.Breathingout,Iknowthatthispleasantfeelingisstillthere.Breathingin,Iknowthatthisfeelinghasapsychologicalbasis.Breathingout,Icanseetherootsofthispleasantfeeling.Breathingin,

Icanseetheinfluenceofthisfeelingonmyhealth.Breathingout,Icanseetheinfluenceofthisfeelingonmymind.Andsoon.

When roots of affliction such as anger, confusion, jealousy, and anxietymanifest in us, our body and mind are generally disturbed by them. Thesepsychological feelings are unpleasant, and they agitate the functioning of ourbody and mind. We lose our peace, joy, and calm. In the Sutra on the FullAwarenessofBreathing,theBuddhateachesustotakeholdofourbreathinginordertoproduceawarenessoftheunpleasantfeelingandgraduallytomasterit:“Breathing in, I know that I have an unpleasant feeling. Breathing out, I amclearly aware of this unpleasant feeling.” If our breathing is light and calm (anatural result of practice), then ourmind and bodywill slowly become light,calm,andclearagain:“Breathingin,Icalmthefeelingsinme.Breathingout,Icalmthefeelingsinme.”Inthisway,thepractitionercontinuestouseconsciousbreathing tomindfully observe and calmhis feelings.Every time she sees thesubstance,roots,andeffectsofherfeelings,sheisnolongerunderthecontrolofthose feelings. The whole character of our feelings can change just by thepresenceofmindfulobservation.

Fear and anger are fields of energy that arise from a physiological orpsychologicalbase.Theunpleasantfeelingsthatarisewithinusarealsofieldsofenergy. TheBuddha teaches us not to repress fear or anger, or the unpleasantfeelingsbroughtaboutby them,but touseourbreathing tobe incontactwithand accept these feelings, knowing that they are energies that originate in ourpsychological or physiological make-up. To repress our feelings is to repressourselves. Mindful observation is based on the principle of nonduality. Ourunpleasant feelings and ourselves are one.We have to be in contactwith andaccept theunpleasant feelingsbeforewe can transform them into thekindsofenergythatarehealthyandhavethecapacitytonourishus.Wehavetofaceourunpleasant feelings with care, affection, and nonviolence. Our unpleasantfeelingscanilluminatesomuchforus.Byourworkofmindfulobservation,we

see that experiencing certain unpleasant feelings allows us insight andunderstanding.

Both in the sutras and the sastras (the commentaries on the sutras), theancestral teachers say the painful, unpleasant feelings are easier to recognizethantheneutralfeelings.Butinfact,neutralfeelingsarealsoeasytorecognize.Theyarenotsufferingfeelingsandtheyarenothappyfeelings.Inusthereisariver of feelings, and every drop of water in that river is either a sufferingfeeling, a happy feeling, or a neutral feeling. Sometimes we have a neutralfeeling andwe thinkwe don’t have a feeling at all.But a neutral feeling is afeeling;itdoesn’tmeanthenonexistenceoffeeling.

Whenwehaveatoothache,wehaveafeelingofpain,andwhenthetoothacheisno longer there,we thinkwedon’t have a feeling anymore.But in fact,wehaveaneutral feeling. It’snotapainful feeling,so itmustbeeitherneutralorpleasant. Actually, it can be a pleasant feeling. When we have a very badtoothache,wejustwishitwouldstop.Weknowifitweretostop,wewouldhavea very pleasant feeling. Therefore, a non-toothache is a pleasant feeling. Butonce the toothachehasbeengone for some time,weno longer appreciate ournon-toothache. We could call it a neutral feeling, but with awareness it canbecome a pleasant feeling. In Plum Village, we usually say someone whopracticesmindfulness can change all neutral feelings into pleasant feelings. Infact,neutralfeelingsarethemajorityofourfeelings.

Forexample,afatherandsonaresittingonthelawninspringtime.Thefatheris practicingmindful breathing and he sees howwonderful it is to sit on thegrass,feelingfreshandhappy,withtheyellowflowerscomingupandthebirdssinging;sohehaspleasantfeelings.Butthechildisbored,hedoesn’twanttositwithhisfather.He’sinexactlythesameenvironmentashisfather.Tobeginwithhis feeling is neutral, and at some point the neutral feeling becomes anunpleasant feeling, because he doesn’t know how to deal with this neutralfeeling.So,wantingtorunawayfromhisunpleasantfeeling,hestandsupandgoes into the house and turns on the television. But his father is feeling verycontentsittinginthatsameenvironmentthatwasnotabletobringhappinessto

theson.

We’re the same. When we don’t have a pleasant or unpleasant feeling,naturally we have a neutral feeling. If we don’t know how to deal with ormanageourneutral feeling, itwill turn intoanunpleasant feeling.However, ifweknowhowtomanageit,itwillbecomeapleasantfeeling,afeelingofwell-being.Everyneutralfeeling,whenheldinmindfulness,willbecomeapleasantfeeling.

EXERCISESFOROBSERVINGTHEMIND

The Third Establishment of Mindfulness presented in the sutra is theestablishment of the mind. The contents of the mind are the psychologicalphenomenacalledmental formations (cittasamskara). Feelings are alsomentalformations,buttheyweredealtwithontheirownintheSecondEstablishmentofMindfulness,becausethesphereoffeelingsissowide.Whatremainsarealltheother psychological phenomena, such as perceptions, mental formations, andconsciousness.Theseareallmindfunctionsandare theobjectsofourmindfulobservationofthemindinthemind.Formationscanbeeithermental,physical,orphysiological.

Different schools of Buddhism list different numbers ofmental formations.TheAbhidharmakosaSchool lists forty-six, theSatyasiddhi School lists forty-nine, and the Dharmalaksana School lists fifty-one. The Sutra on the FourEstablishments of Mindfulness lists only twenty-eight mental formations,includingdesire,anger,ignorance,disturbance,narrowness,limitedness,lackofconcentration,lackoffreedom,dullnessanddrowsiness,agitationandremorse,doubt;theiropposites:not-desiring,not-hating,non-ignorance,non-disturbance,tolerance,unlimitedness, concentration, freedom, absenceofdoubt, absenceofdullnessanddrowsiness,absenceofagitation;aswellasmindfulness,distaste,peace, joy, ease, and letting go. The second version of the sutra lists oneadditional mental formation, impurity, which could include other mentalformations that are considered to be defilements. The third version considerssensual craving as a formation separate from desire. Any of these mentalformationscanbetheobjectofourmindfulobservationofthemindinthemind.

Theexerciseofobservingthemindinthemindisn’tdifferentfromobservingthe body in the body or observing the feelings in the feelings.Wemindfullyobservethearising,presence,anddisappearanceofthementalphenomenawhich

arecalledmental formations.Werecognize themandlookdeeply into theminordertoseetheirsubstance,theirrootsinthepast,andtheirpossiblefruitsinthefuture, using consciousbreathingwhileweobserve.We should remember thatwhenthelampofmindfulnessislitup,thementalformationunderobservationwillnaturallytransforminawholesomedirection.

Exercise13|ObservingtheDesiringMind

Whenhismindisdesiring,thepractitionerisaware,‘Mymindisdesiring.’Whenhismindisnotdesiring,heisaware,‘Mymindisnotdesiring.’Whenhismindishatingsomething,heisaware,‘Mymindishating.’Whenhismindisnothating,heisaware,‘Mymindisnothating.’Whenhismindisinastateofignorance,heisaware,‘Mymindisinastateofignorance.’Whenhismindisnotinastateofignorance,heisaware,‘Mymindisnotinastateofignorance.’Whenhismindistense,heisaware,‘Mymindistense.’Whenhismindisnottense,heisaware,‘Mymindisnottense.’Whenhismindisdistracted,heisaware,‘Mymindisdistracted.’Whenhismindisnotdistracted,heisaware,‘Mymindisnotdistracted.’Whenhismindhasawiderscope,heisaware,‘Mymindhaswidenedinscope.’Whenhismindhasanarrowscope,heisaware,‘Mymindhasbecomenarrowinscope.’Whenhismindiscapableofreachingahigherstate,heisaware,‘Mymindiscapableofreachingahigherstate.’Whenhismindisnotcapableofreachingahigherstate,heisaware,‘Mymindisnotcapableofreachingahigherstate.’Whenhismindiscomposed,heisaware,‘Mymindiscomposed.’Whenhismindisnotcomposed,heisaware,‘Mymindisnotcomposed.’Whenhismindisfree,heisaware,‘Mymindisfree.’Whenhismindisnotfree,heisaware,‘Mymindisnotfree.’

Desiremeanstobecaught inunwholesomelonging.Form,sound,smell, taste,andtoucharetheobjectsofthefivekindsofsensedesire,whicharedesireformoney,sex,fame,goodfood,andsleep.Thesefivecategoriesofdesireproduceobstaclesonthepathofpracticeaswellasmanykindsofphysicalandmentalsuffering.

Whenever the practitioner’s mind and thoughts turn to desiring, sheimmediately gives rise to awareness of the presence of that mind. “This is a

mindlongingforwealth.Thisisamindofsexualdesire.Thisisaminddesiringreputation.Thisistherootofthearisingofamindlongingforwealth.Thisisthefeelingofpaincausedbysexualdesire.”

The Satipatthana Sutta teaches that when desiring is not present, thepractitioneralsoneedstoobservethatitisnotpresent.Wecanpracticelikethis:“Atthistime,theminddesiringwealthisnotpresent;atthistime,sexualdesireisnotpresent;atthistime,theminddesiringreputationisnotpresent,etc.Thisistherootoftheabsenceofthedesireforwealth.Thisistherootoftheabsenceoftheminddesiringreputation,etc.This is thesenseofease thataccompaniesthe absence of the mind desiring riches. This is the sense of ease thataccompaniestheabsenceofaminddesiringreputation,etc.”

TheBuddhaoftensaidthatmanypeopleconfusedesirewithhappiness.IntheMagandiyaSutra(MajjhimaNikaya75),amanwhoisforcedtoliveintheforestbecause he has leprosy, suffering from severe itching and stinging. He dug ahole, filled itwith dry branches and logs, and set themon fire.When the firebecamered-hotcharcoal,hestoodattheedgeoftheholeandstretchedhisarmsand legs out over it to catch the heat. When he did this, his suffering wasrelieved.Ondayswhenhecouldnotmakeacharcoalfiretowarmhimself,hisitching was unbearable. Miraculously, some years later, he was cured of thediseaseandwentbacktoliveinthevillage.

One day hewent into the forest and saw a number of lepers dragging theirbodies towarm themselvesbya charcoal fire, andhe felt tremendouspity forthem.Thecharcoalwasextremelyhot,hecouldn’tgonear it. If someonehaddraggedhimtotheholetowarmhisbodyoverthecharcoal,hissufferingwouldhave been great. That which in former times had brought him happiness andreliefwasnowasourceofagony.TheBuddhasaid,“Desireisalsojustaholeofburning charcoal in the forest. Only those who are sick look on desire ashappiness.”Beforehebecameamonk,theBuddhahadtastedalifeoftryingtosatisfythefivedesires,sohiswordscamefromexperience.Truehappiness,hesaid,isalifewithfewdesires,fewpossessions,andthetimetoenjoythemanywondersinusandaroundus.

ThescripturesrecordhowthemonkBaddhiyatastedhappinessandeasewhenheobservedhislifeofnodesire.Onenightwhilesittinginmeditationatthefootofa tree in theBambooForestMonastery,Baddhiyasuddenlytwicecalledoutthewords,“Ohappiness!”Thenextmorning,anotherbhikkhu reported this totheBuddha,thinkingthatthemonkBaddhiyaregrettedlosingthehighpositionhehadhadwhenhewasagovernor.Thatafternoonafter theDharmatalk, theBuddha summonedBaddhiya and asked, “Is it true that yesterdayduringyourmeditationyoucalledouttwice,‘Ohappiness!’?”Baddhiyareplied,“VenerableSir,itistruethatlastnightIcalledouttwice,‘Ohappiness!’”

“Why?”theBuddhaaskedhim.“Pleasetellthecommunity.”

Baddhiyareplied,“VenerableSir,whenIwasagovernor,Ilivedinluxuryandhadgreatpowerandinfluence.WhereverIwent,aregimentofsoldiersassistedme.My residencewas guarded day and night, inside and out, by soldiers. Inspiteofthis,Iwasalwaysanxious,afraid,andinsecure.Nowasabhikkhu,Igointotheforestonmyown,sitaloneat thefootofatree,sleepalonewithoutacurtainoramat,andIneverhaveanyfeelingsofuneaseorfear.Ifeelagreatsenseofease,joy,andpeacethatIneverfeltwhenIwasagovernor.Idonotfearassassinsorthieves,becauseIhavenothingtobestolenorfoughtover.Iliveatease like adeer in the forest.During last night’smeditation, I felt clearly thatfeeling of ease, and that is why I raised my voice and called out twice, ‘Ohappiness!’ If Idisturbedanyofmyfellowpractitioners, Isincerelyapologize,VenerableSir.”

The Buddha praised the monk Baddhiya and said to the community, “ThemonkBaddhiyaismakingsteadyandstableprogressonthepathofcontentmentandfearlessness.Hisarethefeelingsofjoyeventhegodslongfor.”

In the Vijñanavada school of Buddhist psychology, “desirelessness,” theabsenceoflongingforsomething,isclassifiedasoneoftheelevenwholesomementalformations.Desirelessnesswasthebasicconditionwhichmadepossiblethefeelingsofjoy,peace,andeasethatthemonkBaddhiyarealizedwhilelivingthe simple life.Simplicity is tohave fewdesiresand tobecontentwith just a

few possessions.Desirelessness is the basis of true happiness, because in truehappinesstheremustbetheelementsofpeace,joy,andease.

Exercise14|ObservingAnger

Whenangerispresentinhim,heisaware,‘Angerispresentinme.’Whenangerisnotpresentinhim,heisaware,‘Angerisnotpresentinme.’Whenangerbeginstoarise,heisawareofit.Whenalreadyarisenangerisabandoned,heisawareofit.Whenangeralreadyabandonedwillnotariseagaininthefuture,heisawareofit.

Thisexerciseistoobserveourangerinmindfulness.InBuddhism,welearnthata person is comprised of the Five Aggregates of form, feelings, perceptions,mentalformations,andconsciousness.Angerbelongstotheaggregateofmentalformations,andtheunpleasantfeelingthatgoesalongwiththeangerbelongstotheaggregateoffeelings.Themasteryofourangerisanimportantsteponthepathofpractice.Identifyingthepresenceandtheabsenceofangerinusbringsmany benefits. For our work of mindful observation to be wholehearted, wecombinetheworkofobservationwithconsciousbreathing.

Thefirstbenefitofmindfullyobservingthepresenceandabsenceofangeristhatweseethatwhenangerisnotpresent,wearemuchhappier.Angerislikeaflameblazingupandconsumingourself-control,makingus think,say,anddothingsthatwewillprobablyregretlater.Theactionsofbody,speech,andmindthatweperformwhilewe’reangrytakeusalongwayalongtheroadtohell.Wemay never have seen the Avici hells, but we can see clearly that wheneversomeoneisangry,heisabidinginoneofthehothells.AngerandhatredarethematerialsofwhichtheAvicihellsaremade.Amindwithoutanger—cool,fresh,and sane—isoneof the elevenwholesomemental formations.The absenceofangeristhebasisofrealhappiness,thebasisofloveandcompassion.

Thesecondbenefitofmindfullyobservingthepresenceandabsenceofanger

isthatbyjustidentifyingouranger,itlosessomeofitsdestructivenature.Onlywhenwe’reangryandnotobservingourangermindfullydoesourangerbecomedestructive.Whenanger is born inus,we should followourbreathing closelywhile we identify and mindfully observe our anger. When we do that,mindfulnesshasalreadybeenborn inus, andangercanno longermonopolizeour consciousness. Awareness stands alongside the anger: “I know that I amangry.”Thisawarenessisacompanionfortheanger.Ourmindfulobservationisnot to suppress or drive out our anger, but just to look after it. This is a veryimportant principle inmeditation practice.Mindful observation is like a lampthatgiveslight.It’snotajudge.Itthrowslightonouranger,sponsorsit,looksafter it inanaffectionateandcaringway, likeanoldersister lookingafterandcomfortingheryoungersibling.

Whenwe’reangry,ourangerisourveryself.Tosuppressorchaseawayouranger is to suppress or chase away ourselves.Whenwe’re joyful,we are joy.Whenwe’reangry,weareanger.Whenwelove,wearelove.Whenwehate,wearehatred.Whenangerisborn,wecanbeawarethatangerisanenergyinus,and we can change that energy into another kind of energy. If we want totransformit,firstwehavetoknowhowtoacceptit.Forexample,agarbagecanfilled with decomposing and smelly organic material can be transformed intocompostandlaterintobeautifulroses.Atfirst,wemayseethegarbageandtheflowers as separate and opposite, but when we look deeply, we see that theflowers already exist in the garbage, and the garbage already exists in theflowers.Thebeautiful rosecontains thegarbage in it; ifwe lookcarefully,wecanseethat.Itonlytakesoneweekforaflowertobecomegarbage.Thesmellygarbagealreadycontainsbeautifulflowersandfragrantherbs,suchascorianderandbasil.Whenagoodorganicgardenerlooksintothegarbagecan,shecanseethat,andsoshedoesnotfeelsadordisgusted. Instead,shevalues thegarbageand doesn’t discriminate against it. It takes only a fewmonths for garbage totransformintofragrantherbsandflowers.Wealsoneedtheinsightandnondualvisionoftheorganicgardenerwithregardtoangeranddespair.Weneednotbeafraidofthemorrejectthem.Weknowthatangerisakindofgarbage,butthatit’swithinourpowertotransformit.Weneeditinthewaytheorganicgardenerneeds compost. If we know how to accept our anger, we already have somepeaceandjoy.Graduallywecantransformangercompletely.

When anger arises, other mental formations, which are lying latent in thedepthsofourconsciousness,arenotarising.Thisdeepconsciousness iscalledalayabytheVijñanavadaschool.Joy,sadness,love,andhate,forexample,arepresent in alaya when we are angry, but they are lying beneath the surfacewithoutmanifesting,likeseeds(Sanskrit:bija)intheground.Ifwelettheangerexpress itselfwithoutgiving ita sponsor, it candoa lotofdamage insideandoutsideofus.Whenthementalformationmindfulnessarisesfromalaya,itcanbecome the spiritual friend of the mental formation anger. As we follow ourbreathing and sponsor our angerwithmindfulness, the situation becomes lessand less dangerous. Although the anger is still there, it gradually loses itsstrength and begins to transform into another kind of energy, like love orunderstanding.

Mindfulness is like a lamp illuminating ourselves. As soon as the lamp isbroughtintotheroom,theroomchanges.Whenthesunrises,thelightofthesunonly has to shine onto the plants for them to change, grow, and develop.Thelightofthesunappearsnottobedoinganythingatall,butintruthitisdoingalot.Undertheinfluenceofthesun, theplantsproducechlorophyllandbecomegreen.Itisthankstothegrowthofplantsthattheanimalspecieshavewhattheyneedtosurvive.Ifthesunkeepsshiningonthebud,theflowerwillopen.Whenthelightofthesunpenetratestheflowerbud,thephotonstransformit,andthefloweropens.Ourmindfulnesshasthesamefunctionasthelightofthesun.Ifweshine the lightof fullawarenesssteadilyonourstateofmind, thatstateofmindwilltransformintosomethingbetter.

Thanks to the illuminating light of awareness, we can see the roots of ouranger.Thepointofmeditationistolookdeeplyintothingsinordertobeabletosee their nature. The nature of things is interdependent origination, the truesourceofeverythingthatis.Ifwelookintoouranger,wecanseeitsroots,suchas misunderstanding (or ignorance), clumsiness (or lack of skill), thesurrounding society,hidden resentment, andhabit (orour conditioning).Theserootscanbepresentbothinourselvesandinthepersonwhoplayedtheprincipalroleinallowingtheangertoarise.Weobservemindfullyinordertobeabletoseeand tounderstand.Seeingandunderstandingare theelementsof liberationthatallowustobefreeofthesufferingwhichalwaysaccompaniesanger.Seeing

andunderstandingbringabout loveandcompassion.Theyare thebalmof thebodhisattva’s compassion that cools our hearts andmind.Aswe have alreadyseen, our anger is a field of energy. Thanks to our mindful observation andinsight into its roots, we can change this energy into the energy of love andcompassion—aconstructiveandhealingenergy.

Usuallywhenpeopleareangry,theysayanddothingsthatcausedamagetoothersandthemselves.Therearepeoplewhospeakandactinwaysthatwoundothers.Theybelievethatdoingsowill release thefieldofangryenergythat isburningintheirhearts.Theyshoutandscream,beatthings,andshootpoisonedarrowsofspeechatothers.Thesemethodsofreleasearedangerous.

Sometimespeopletrytofindwaystoexpresstheirangerinalessdangerousway. Theymay go into their room, close the door behind them, and pound apillowwith all theirmight.Naturally if youbeat apillowuntil your energy isexhausted,yourangerwillsubside,andyou’llprobablyexperienceatemporaryfeelingof relief—exhaustion is easier tobear than anger—but the rootsof theangerremainuntouched,andwhentheconditionsareright,thesameangerwillariseagain.Therefore,themethodofmindfulobservationinordertoseeandtounderstand the roots of our anger is the only method that has lastingeffectiveness.

Aswe’veseenalready,whenangerarises,wefirstneedtocomebacktoourconsciousbreathingandsponsorourangerwithmindfulness.Weconcentrateonourbreathinginordertomaintainmindfulness.Weavoidlisteningtoorlookingat thepersonwhomwe regard as the causeof our anger.Usuallywhenwe’reangry,wedon’treturntoourselvesandtakecareofhealingouranger.Wewantto think about the hateful aspects of the person who has made us angry—rudeness, dishonesty, cruelty,maliciousness, and so on.Themorewe think ofthem, listen to them, or look at them, the more our anger flares up. Theirhatefulness may be real, imaginary, or exaggerated, but whatever it is that’smakingusangry,we’reinclinedtogiveourfullattentiontothat.Infact,therootofourproblemistheangerinsideofus,andwehavetocomebacktoitandtakecare of it first of all. Like a firefighter, we must put water on the blaze

immediatelyandnotwastetimelookingforthepersonwhosetthehouseonfire.“Breathing in, I know that I amangry.Breathingout, I know that Imust takecareofmyanger.”Soit’sbestnottolistento,lookat,orthinkabouttheotherperson,ortosayordoanythingaslongasangerpersists.Ifweputourmindintotheworkofobservingandcalmingouranger,we’llavoidcreatingdamagethatwewouldprobablyregretlater.Wemayliketogooutsideandpracticewalkingmeditation.Thefreshair,greentrees,andtheplantswillhelpusgreatly.Aswewalk,wecanrecitethisverse:

Breathingin,Iknowthatangerisstillhere.Breathingout,Iknowthatangerisme.AndIknowthatmindfulnessismealso.Breathingin,Iknowthatangerisanunpleasantfeeling.Breathingout,Iknowthatthisfeelinghasbeenbornandwilldie.Breathingin,IknowthatIcantakecareofthisfeeling.Breathingout,Icalmthisfeeling.

Mindfulnessembraces the feeling,asamotherholdshercryingchild inherarmsandtransmitsallheraffectionandcare.Ifamotherputsallherheartandmindintocaringforherbaby,thebabywillfeelthemother’sgentlenessandwillcalmdown.Inthesameway,wecancalmthefunctioningofourmind.

Inordertolessentheunpleasantfeelingbroughtaboutbytheanger,wegiveourwholeheartandmindtothepracticeofwalkingmeditation,combiningourbreathwithourstepsandgivingfullattentiontothecontactbetweenthesolesofourfeetandtheearth.Afterawhile,ourangerwillcalmdown,andwebecomestronger.Thenwecanbegintoobservetheangeranditstruenature.

Weknowthatwecan’teatpotatoeswithoutcookingthemfirst.Wefillourpotwithwater,putthelidon,andlightthefire.Thelidofthepot,whichkeepstheheatinside,isthepowerofconcentration—nottospeak,nottolisten,nottodoanythingatall,butjusttoconcentrateourwholemindonourbreathing.Assoon

as the pot is on the fire, the water begins to get warm. When we practiceconscious breathing, although our anger is still there, it’s accompanied bymindfulness,thefireunderthepotatoes.Theanger—thepotatoes—hasstartedtotransform. Half an hour later, the potatoes are cooked, and our anger istransformed.We can smile, andwe know thatwe understand the roots of ouranger,andwecanfacethepersonwhoprecipitatedit.

Our anger is rooted in our lack of understanding of ourselves and of thecauses, deep-seated as well as immediate, which have brought about thisunpleasant state of affairs.Anger is also rooted in desire, pride, agitation, andsuspiciousness.Ourmethodofdealingwitheventsastheyarisereflectsourstateofunderstandingaswellasourstateofconfusion.Thechiefrootsofourangerareinourselves.Ourenvironmentandotherpeopleareonlysecondaryroots.

Wecanputupwiththedamagebroughtaboutbyanearthquakeoraflood,butifpeoplehadcausedthesamedamage,wemightnotshowmuchpatience,andanger andhatredmayarise inus.But ifweknow that earthquakes and floodshavecauses,weshouldalsobeabletoseethattherearecauses—deep-seatedorimmediate—of theharmdone tousbypeople.Weneed toseeandunderstandthesecausesalso.Wehavetoseehardshipsbroughtaboutbyothersasasortofnaturaldisaster.Thesepeoplemakeourlivesdifficultbecausethey’reignorant,prisonersoftheirdesiresortheirhatreds.Ifwespeakangrilytothemandtreatthem as our enemy, thenwe’re just doingwhat they are doing, andwe’re nodifferentfromthem.Inordertorealizethestateofnoangerinourconsciousandsubconsciousmind,wehavetopracticethemeditationsonloveandcompassion.

Exercise15|LoveMeditation

Whenangerisnotpresentinhim,heisaware,‘Angerisnotpresentinme.’Whenalreadyarisenangerisabandoned,heisawareofit.Whenangeralreadyabandonedwillnotariseagaininthefuture,heisawareofit...Whenhismindisnotattached,heisaware,‘Mymindisnotattached.’Whenhismindisnothating,heisaware,‘Mymindisnothating.’

In theAnguttaraNikaya (V, 161), theBuddha teaches, “If amind of angerarises, the bhikkhu can practice themeditation on love, on compassion, or onequanimity for the personwho has brought about the feeling of anger.” Lovemeditation isamethodfordeveloping themindof loveandcompassion.Love(Pali:metta;Sanskrit:maitri)isamindthatisintentonbringingpeace,joy,andhappiness toothers.Compassion (Sanskrit:karuna) is amind that is intent onremoving the sufferingwhich is present in others. That is themeaning of thephrase, “Love is the capacity to give joy.Compassion is the power to relievesuffering.”When loveandcompassionare sourcesof energy inus, theybringpeace,joy,andhappinesstothosedeartousandtoothersalso.

Weallhavetheseedsofloveandcompassioninus,andwecandevelopthesefineandwonderfulsourcesofenergy.Maitriandkarunaaren’tthekindsoflovethat try to possess and appropriate, to dictate and bring about suffering forourselves and thosewe love.Maitri andkarunaare thekindsofunconditionallove that don’t expect anything in return. Consequently they don’t result inanxiety,boredom,orsorrow.

Theessenceofloveandcompassionisunderstanding,theabilitytorecognizethesufferingofothers.Wehavetobeintouchwiththephysical,material,andpsychologicalsufferingofothers.Todoso,wehavetoputourselves“insidethe

skin” of the other. We must “go inside” their body, feelings, and mentalformationsandexperiencetheirsuffering.Ashallowobservationasanoutsiderwon’thelpus see their suffering. In theSatipatthanaSutta,we’re taught tobeonewith the object of our observation.We observe the body in the body, thefeelingsinthefeelings,thementalformationsinthementalformations.

Whenwe’reincontactwiththesufferingofanother,afeelingofcompassionisborninusimmediately.Compassionliterallymeans“tosufferwith”theother.Lookinginordertoseethesufferinginanotherpersonistheworkofmeditation.Ifwesitcross-legged,followourbreathing,andobservesomeonemindfully,wecanbeincontactwithhissuffering,andtheenergyofcompassionarisesinus.Wecanalsodothiswhilewalking,standing,lyingdown,sitting,speaking,andacting, not just when we are sitting in meditation. The physical andpsychological suffering of that person will be clear to us in the light of ourmindfulobservation.

When themind of compassion arises,we have to findways to nourish andexpressit.Whenwecomeintocontactwiththeotherperson,ourthoughtsandactions should express ourmind of compassion, even if that person says anddoes things that are not easy to accept.We practice in this way until we seeclearlythatourloveisnotcontingentupontheotherpersonapologizingorbeinglovable.Thenwecanbesurethatourmindofcompassionisfirmandauthentic.We’ll recognize in ourselves someof the beautiful signs of the compassionatemind: (1) our sleep is more relaxed, (2) we do not have nightmares, (3) ourwaking-stateismoreatease,(4)we’renotanxiousordepressed,and(5)we’reprotectedbyeveryoneandeverythingaroundus.Thepersonwhohasbeentheobjectofourmeditationoncompassionwill also, eventually,benefit fromourmeditation. His suffering will slowly diminish, and his life will gradually bebrighterandmorejoyful.

Wecanbeginourmeditationoncompassionwithsomeonewhoisundergoingsufferingof a physical ormaterial kind—someonewho isweak and easily ill,poor,oroppressed,orhasnoprotection.Thiskindofsufferingiseasytosee.Weobserve it deeply, either during sitting meditation or when we’re actually in

contactwithit.Wemusthaveenoughtimeifwe’regoingtobeindeepcontactwith the suffering of that person. We have to observe until the mind ofcompassionarises,andthesubstanceofthemindofcompassionpenetratesintoour being. Then the mind of compassion will envelop the object of ourobservation. If we observe deeply in this way, the mind of compassion willnaturallybetransformedintoaction.Wewon’tjustsay,“Iloveherverymuch,”but instead, “I must do something so that she’ll suffer less.” The mind ofcompassionistrulypresentwhenithasthecapacityofremovingsuffering.

After that, we can practice being in contact with more subtle forms ofsuffering.Sometimestheotherpersondoesn’tseemtobesufferingatall,butwemay notice that she has sorrowswhich have left theirmarks in hiddenways.Someone with more than enough material comforts can also be subject tosuffering.Thereareveryfewpeoplewhoarenotsufferingtosomedegree.Thepersonwhohasmadeussufferisundoubtedlysufferingtoo.Weonlyneedtositdown, follow our breathing, and look deeply, and naturally we’ll see hersuffering.

Wemaybeabletoseehowhermiseryhascomeaboutbecauseofthelackofskilloftheparentswhoraisedher.Butherparentsmayhavebeenthevictimsoftheirparents.Thesufferinghasbeentransmittedfromgenerationtogeneration,andithasbeenreborninher.Ifwecanseethat,we’llnolongerblameherformakingussuffer,becauseweunderstandthewayinwhichsheisalsoavictim.To lookdeeply is tounderstand.Onceweunderstand, it’seasy toembrace theotherpersoninourmindofcompassion.

To lookdeeply into thesufferingof thosewhohavecausedus tosuffer isamiraculous gift. Thanks to our observation, we now know that the person issuffering.Hemaythinkthathissufferingwillbelessenedifhecancauseustosuffer.Oncewe’reintouchwithhissuffering,ourenmityandbitternesstowardshimwillvanish,andwe’ll long forhim tosuffer less.Thespringwaterof thecompassionatemindbeginstoflow,andweourselvesarethefirsttobecleansedby it.We feel cool and light, andwe can smile.Wedon’t need twopeople tobring about reconciliation.Whenwe look deeply,we become reconciledwith

ourselvesand,forus,theproblemnolongerexists.Soonerorlater,theotherwillseeourattitudeandshareinthefreshnessofthestreamoflovewhichisflowingnaturallyinourheart.

Afterweexperiencethefruitofthemeditationofcompassion,themeditationonlovebecomesrelativelyeasy.Justaswiththemindofcompassion,themindoflovebringspeace,joy,andhappinesstothepractitionerfirst.Weknowthatifwedon’thavepeaceand joyourselves,wewon’thavepeaceand joy to sharewith others. That’s why the meditation on compassion and the meditation onlovebringbenefitsbothtothepractitionerandtoothers.

Whenwereducethesufferinginothers,wealsobringthemhappinessatthesametime.Althoughlifeissuffering,italsohasmanywonderfulthingsliketheearlymorningsky,theharvestmoon,theforsythiabush,thevioletbamboo,thestreamofclearwater,andthebeautifulchild.Whenwepayattentiononlytooursuffering, we’re not able to make contact with these wonderful things, andanythingwesayordowillnotuntie theknotof sufferingandbringabout theconditionsforlivingjoyfully.Mindfulobservationistheelementthatnourishesthe tree of understanding, and compassion and love are the most beautifulflowers.Whenwerealize themindof love,wehave togo to theonewhohasbeentheobjectofourmindfulobservation,sothatourmindofloveisnotjustanobjectofourimaginationbutisasourceofenergythathasaneffectintherealworld.

TheBuddhateachesthatduringourmeditationwecansendourmindofloveandcompassionintothefourdirectionsandembraceallspeciesoflivingbeings.Butwemustbecarefulnottothinkthatthemeditationsofloveandcompassionconsist injustsittingstillandimaginingthatourmindofloveandcompassionwillspreadoutintospacelikewavesofsoundorlight.Soundandlighthavetheabilitytopenetrateeverywhere,andloveandcompassioncandothesame.Butifour love and compassion are only a kind of imagining—for example, if weimaginetheyarelikeapurewhitecloudthatslowlyformsandgraduallyspreadsout and out to envelop the whole world—then they’ll have no effect; they’reonlyacloudoftheimagination.Atruecloudcanproducerain.It’sonlyinthe

midstofourdaily lifeand inouractualcontactwithpeopleandotherspecies,including theobjectofourmeditation, thatwecanknowwhetherourmindoflove and compassion is really present and whether it is stable. If love andcompassionarereal,they’llbeevidentinourdailylife,inthewaywetalkwithpeopleandthewayweactintheworld.Thesittingmeditationpositionisnottheonly position in which we can give rise to the spring water of love andcompassion.

Many people think that if they don’t have influence andmoney, they can’trealizeloveandcompassion.Infact,thesourceofloveandcompassionisinus,andwecanhelpmanypeoplesufferlessandrealizealotofhappinesswithoutbeing rich or influential. One word, one action, or one thought can reduceanother person’s suffering andbring him joy.Oneword can give comfort andconfidence,destroydoubt,help someoneavoidamistake, reconcile a conflict,openthedoortoliberation,orshowhimthewaytosuccessandhappiness.Oneactioncansaveaperson’slifeorhelphimtakeadvantageofarareopportunity.Onethoughtcandothesame,becausethoughtsleadtowordsandaction.Ifloveandcompassionareinourhearts,everythought,word,anddeedcanbringaboutamiracle.Becauseunderstandingistheveryfoundationofloveandcompassion,thewordsandactionsengenderedbyloveandcompassionwillbeonesthatarehelpful.Whenwewanttohelp,weknowhowtoavoidthekindoflovethatdoesmoreharm thangood.Wemustalways remember that love isnoneother thanunderstanding.

EXERCISESFOROBSERVINGTHEOBJECTSOFMIND

Exercise16|DiscriminativeInvestigation

Whenthefactorofawakening,investigation-of-phenomena,ispresentinhim,heisaware,‘Investigation-of-phenomenaispresentinme.’Heisawarewhennot-yet-borninvestigation-of-phenomenaisbeingbornandwhenalready-borninvestigation-of-phenomenaisperfectlydeveloped.

Ignorance,ordelusion,istheerroneousperceptionofthings.Inordertocorrectour erroneous perceptions, the Buddha teaches us a method of discriminativeinvestigation, which relates to the establishment of the mind and theestablishment of the objects of mind. The objects of mind are also calleddharmas (all that canbe conceivedof as existing).They include the six senseorgans, the sixsenseobjects,and thesix senseconsciousnesses.Thesix senseorgansaretheeyes,ears,nose,tongue,body,andmind.Thesixsenseobjectsareform and color, sound, smell, taste, tactile objects, and mind-objects (everyconcept and every thing that belongs to the sphere of memory and mentalexperience). The sense six consciousnesses are: eye-consciousness (or sight),ear-consciousness (or hearing), nose-consciousness (or smelling), taste-consciousness (or tasting), body-consciousness (or touching), and mind-consciousness. All dharmas are contained within these Eighteen Realms(Sanskrit:dhatu), which include all psychological, physiological, and physicalaspects.AllEighteenRealmsarealsocalledobjectsofmind, includingmentalformations.Whenmindisobservingmind,themindbecomesanobjectofmind.

The basic characteristic of all dharmas is interdependent origination. Alldharmasarise,endure,andfadeawayaccordingtothelawofinterdependence.IntheMajjhimaNikaya,itistaught:“Thisis,becausethatis;thisisnot,becausethatisnot.Thisisproduced,becausethatisproduced.Thisisdestroyed,becausethatisdestroyed.”TheBuddhistprincipleofinterdependence,putforwardwith

the utmost simplicity, is immeasurably deep. According to this teaching, nosingledharmacanarisebyitself,endurebyitself,andfadeawaybyitself.Thecoming-to-beofonedharmaisdependentonthecoming-to-be,endurance,anddestructionofotherdharmas,infact,ofallotherdharmas.Dharmasdonothaveindependentexistence.They’reemptyofaseparate,independentexistence.

Inourdailylife,we’reinclinedtoperceivethingsasrealandindependentofeachother.Take,forexample,aleafweseeonthebranchinfrontofus.Wemaythinkthatthisleafexistsindependentlyofalltheotherleaves,independentlyofthebranch,thetrunk,andtherootsofthetree;independentlyoftheclouds,thewater, the earth, and the sky. In truth, this leaf could not be herewithout thepresenceofalltheotherthingsthatweseeasdifferentfromit.Thisleafisonewith theother leaves, thebranch, the trunk,and the rootsof the tree;with theclouds,theriver,theearth,thesky,andthesunlight.Ifanyoneofthesethingswerenotpresent, theleafcouldnotbe.Ifwelookdeeplyintotheleaf,wecansee the presence of all these things. The leaf and these things are presenttogether.Thisistheprincipleofinterbeingandinterpenetration,theprincipleofone is all and all is one,which theAvatamsakaSutra, themost complete andsufficient expression of the Buddhist principle of interdependent origination,teaches.Thingsdonotexistoutsideofeachother.Thingsexistwithineachotherandwith each other. That iswhy theBuddha said: “This is, because that is.”With thepowerofconcentration,wecanobserveall that is in the lightof thisprinciple. All phenomena in the universe, including the thoughts, words, andfeelingsofbothourselvesandthosearoundus,needtobeobservedinthelightofinterdependence.

Thismethodofdiscriminativeinvestigationbeginsbyclassifyingthedharmasintocategorieslikethesixsenseorgans,thesixsenseobjects,andthesixsenseconsciousnesses, namely, the Eighteen Realms, which can also be classifiedaccording to the Five Aggregates of form, feeling, perceptions, mentalformations, and consciousness. By “form,” we mean all physiological andphysical phenomena. “Feelings” means pleasant, unpleasant, and neutralfeelings. “Perceptions” means basic conceptualizations and naming. “Mentalformations” means psychological states that arise and manifest in us.“Consciousness” is the functionofmaintaining, cognizing, comparing, storing,

andrememberingalltheseeds.ThebasicAbhidharmawritingsandtheteachingsof the Vijñanavada school of Buddhist psychology give very thoroughexplanations of the essential nature of these five categories and the ways inwhichtheyfunction.

TheHeartofthePrajñaparamitaSutratellsusthattheBodhisattvaAvalokita,thanks to his observation of the Five Aggregates, was able to see theinterdependentnatureofalldharmasandrealizetheiressentialbirthlessnessanddeathlessness,andsotranscendthefearofbirthanddeath.Thesamesutrarefersto the essential emptiness (Sanskrit: sunyata) of all dharmas. Emptiness, here,meansinterdependence.Alldharmasdependoneachotherinordertoariseandto endure.There is no dharmawhich can exist apart fromother dharmas, andthat iswhywe say that the real nature of dharmas is emptiness.Nothing canexistonitsown.

Throughdiscriminativeinvestigation,werealizetheinterdependentnatureofall that is. This is to realize the empty nature of all things.With insight intoemptiness,we’llgobeyondconceptsof“it is”and“it isnot,”birthanddeath,oneandmany,comingandgoing,andwe’lltranscendthefearofbirthanddeath.Ourconceptsof it is/it isnot,birth/death,one/many,coming/going,andsoon,willdissolvewhenwe’rewitnesstotheinterdependentnatureofallthatis.Tobeabletoendtheconceptofbirthanddeathistheessentialpointofdiscriminativeinvestigation.

Some days before the laymanAnathapindika passed away, theBuddha senttheVenerableSariputraandtheVenerableAnandatovisithimandinstructhiminhispractice.Sittingatthelayman’sbedside,theVenerableSariputrabeganhisinstruction:“LaymanAnathapindika,youshouldmeditatelikethis:‘Theseeyesare not me. I am not caught in these eyes.’ ” Anathapindika breathed andmeditated according to the instructions. Sariputra continued his instructions:“Theseears,nose,tongue,body,andmindarenotme.Iamnotcaughtbyforms,sounds, smells, tastes, contacts, or the thoughts that I have.” Anathapindikaobserved in thisway inorder to seegradually the interdependentnatureof allthatis,toseethathehimselfwasnotrestrictedtotheEighteenRealms(thesix

senseorgans, the six senseobjects, and the six sense consciousnesses), and toseethatthere’snobirththatbringsusintoexistenceandnodeaththattakesusfromexistencetononexistence.

When he had practiced this much, Anathapindika began to weep, the tearsfalling down his cheeks. The Venerable Ananda asked, “What is it? Do youregretanything?Didyounotsucceedinthemeditation?”Anathapindikareplied,“VenerableAnanda,Ihavenothingtoregret,andmymeditationhasbeenverysuccessful.I’mcryingbecauseIamsomoved.IhavebeenluckyenoughtohaveservedtheBuddhaandhiscommunityformanyyears,butIhaveneverheardateachingsodeep,sowonderful,andsopreciousas the teaching transmittedbytheVenerableSariputratoday.”

“LaymanAnathapindika,doyounotknowthat theBuddhaisalwaysgivingthisteachingtomonksandnuns?”Anandasaid.

“Venerable Ananda, please tell the Buddha that laypersons such as myselfcould also listen to thiswonderful teaching. There are laypeoplewho are toobusy to hear, understand, and put into practice these wonderful and deepteachings, but there are also laypeoplewith the capacity to listen, understand,andputintopracticethesewonderfulanddeepteachings.”

Thisexcerptabout thelaymanAnathapindika(MajjhimaNikaya143)showsus that anyone canpractice themindful observationof the interdependent andemptynatureofthings,notjustmonksornuns.ThelifeofalaypersonisnotsobusythatheisnotabletoenjoythetasteofthehighestteachingsofBuddhism.

TheSutraontheFourEstablishmentsofMindfulnessalsodescribesthemindthat isnot ina stateof ignoranceandconfusion,aswhenweareconsciousofimpermanence,interdependence,andselflessness;whenourmindrestsinRightView.RightViewisoneoftheeightwaysofpracticecalledtheNobleEightfoldPath.

In thesectionthat teacheshowtobemindfulof theobjectsofmind,amongtheSevenFactors ofAwakening (Sanskrit: saptabodhyanga), the investigationof dharmas is mentioned. Investigation of dharmas means the detailedexamination of the source and the nature of phenomena whether physical orpsychological.Investigationofdharmashasameaningsimilartodiscriminativeinvestigationandisalsointendedtoseethesourceandthenatureofdharmas.Ifwecanunderstandindepththesourceandthenatureofdharmas,thenourmindisnotinastateofignoranceorconfusion.

Each of the above fifteen exercises from the Satipatthana Sutta has, to agreater or lesser degree, the function of mindfully observing the source ofdharmas. Themost obvious examples are the eighth exercise—observation oftheinterdependenceofthebodyandallthatisintheuniverse:earth,water,air,andfire—andthetwelfthexercise—theobservationofthesourceandthenatureofourfeelings.

When sitting in meditation, we concentrate our mind on the object of ourobservation—sometimes a physical phenomenon, sometimes psychological—andwelookdeeplyintothatobjectinordertodiscoveritssourceanditsnature.The role of our conscious breathing is to nourish andmaintain our power ofconcentrationononeobject.Ifwelookcarefullyanddeeply,naturallywe’llseethatthearising,enduring,andendingoftheobjectisdependentonotherthings.Eventually we’ll see that the true nature of all dharmas is birthlessness anddeathlessness, and that although dharmas are not everlasting, they’re nevertotallydestroyed.Thus themindfulobservationof interdependence is the roadthat leadsus to transcend the limitsofbirthanddeath.AstudentofBuddhismwho doesn’t practice the mindful observation of interdependence hasn’t yetarrivedatthequintessenceoftheBuddhistpath.

Exercise17|ObservingInternalFormations

Heisawareoftheeyes[ears,nose,tongue,body,mind]andawareoftheform[sound,smell,taste,touch,objectsofmind],andheisawareoftheinternalformationswhichareproducedindependenceonthesetwothings.Heisawareofthebirthofanewinternalformationandisawareofabandoninganalreadyproducedinternalformation,andheisawarewhenanalreadyabandonedinternalformationwillnotariseagain.

Inthesectionof thesutrathatrefers totheobservationof thesixsenseorgansand the six sense objects,we see the term “internal formations.”Theword inSanskrit is samyojana, which can also be translated as “knots,” “fetters,”“agglomeration,”or“bindingtogether.”

Internal formations can be classified as two kinds, the Five Dull Knots:confusion,desire,anger,pride,anddoubt;andtheFiveSharpKnots:viewofthebody as self, extreme views, wrong views, perverted views, and superstitiousviews(orunnecessaryritualprohibitions).Thelatterareeasiertocorrect.Whentheeyesseeform,theearshearsound,thenosesmellsascent,thetonguetastessomething, thebody touches something,or themindcognizesanobject,knotsmayormaynotbetied,dependingonthewayinwhichourmindreceivestheseimpressions.Whensomeonespeaksunkindlytous,ifweunderstandthereasonandwedonottakethewordstoheart,wewon’tfeelatallirritated,andaknotwon’t be formed in ourmind. If we don’t understand the reason andwe feelirritated,aknotwill form.Thesubstanceof thisknotwillbehatred.Whenwemisunderstand someone’swordsor behavior, theknot that forms is confusion,which often gives rise to irritation, pride, attachment, and doubt. The knot ofconfusion,alackofclearseeing,orignorance(Sanskrit:avidya),isthebasisforeveryotherknot.

The feelings associatedwith internal formations are usually unpleasant, butsometimes internal formations are associatedwith pleasant feelings.Whenweare attached to a form, sound, scent, taste, touch, or mind object, an internalformationofthenatureofdesireisformed.Tobeginwith,itcanbeassociatedwithapleasantfeeling.Butbecausewebecomeattachedtoit,wearebound,andwhen the demands of the attachment are not met, the feelings becomeunpleasant. Anything from wine, tobacco, or opium to beautiful forms, goodfood,music,orwordsofpraisecanproduceaknotinus,aninternalformationthatbeginsasapleasantfeeling.Oncewehaveasuchaknot,wearetiedtightlybyit,andweareforcedtoseekouttheobjectofsenseagainandagaininordertorepeatthepleasantfeeling.

Fallinginloveisalsoaninternalformation,becauseinitthereisthematerialofblindattachment.Thetermto“fall”inloveinitselfsoundsdisastrous.Peopleoften refer to love-sickness, as if falling in love were a disease. The Frenchexpression coup de foudre (struck by lightning) describes falling in love as asharp blow. The authorNguyênBính has said, “Alas, only the gods can savesomeonewhohasfalleninlove.”Butbeinginlovecanbetransformed,sothatblind attachment, selfishness, and domination are replaced by the capacity tounderstand and bring happiness to the person we love, without demandingspecific conditions and expecting something in return. To transform being inloveinthiswayistotransformaninternalformation.

Feelingsofsorrowinusarealsointernalformationsthatarisefromconfusion,desire,hatred,pride,anddoubt.If theserootsofafflictionarenottransformed,thefeelingsofsorrowwillremainintactinus.Ineverydaylife,seedsofsorrowcanbe sown in our consciousnesswith orwithout the collaboration of others.Othersmaysayordothingsthatproduceknotsinus,butifwegivebirthtotheseedsofunderstanding,tolerance,love,andcompassion,thenwhattheysayanddo will not produce any internal formations in us. It depends on the way inwhichwereceivewhathappenstousinourdailylives.Ifwearestable,relaxed,understanding,loving,compassionate,andnotcaughtinegotism,thenthethingsothersdoandsaywillnothavetheforcetoproduceaninternalformationinus.

If we live according to the teachings of the Four Establishments ofMindfulness, we practice mindful observation of the arising, duration, andtransformation of internal formations. In our daily life, we practice fullawareness inorder tobeable torecognize the internal formation justbornandfindawaytotransformit.Ifweallowinternalformationstogrowstronginus,the timewill comewhen theywilldominateus, and theworkof transformingthemwillbeextremelydifficult.Aninternalformationofhatred,desire,ordoubtneedsourfullattentionassoonasitarisessothatitmaybetransformed.Whenitarisesforthefirsttime,theknotisstillvery“loose”andtheworkof“untyingit”iseasy.

Whenwe livewithanotherperson,weshouldhelpeachother transformtheinternal formations that we have produced in each other. By practicingunderstandingandlovingspeech,wecanhelpeachotheragreatdeal.Happinessisnolongeranindividualmatter.Iftheotherpersonisnothappy,wewillnotbehappy either.Therefore, to transform the internal formations in the other is tobringaboutourownhappinessaswell.Apersoncancreateinternalformationsinherpartner,andherpartnercandosoforher,andif theycontinuetocreateknots in eachother, oneday they’ll havenohappiness left.Apersonneeds torecognize quickly any newly formed knot inside herself. She should take thetimetoobserveitand,withherpartner’shelp,transformtheinternalformation.Shemightsay,“Darling,Ihaveaninternalformation.Canyoupleasehelpme?”Thisiseasywhenthestatesofmindofbothpartnersarestilllightandnotloadedwithmanyinternalformations.

Aswehavealreadyseen,thematerialofanyinternalformationisignoranceorconfusion.Ifwecanseetheignorancethatispresentduringthecreationofaknot, we can easily untie it. In the twelfth exercise (mindfully observing thesource and nature of feelings), the fourteenth exercise (mindfully observinganger), and the fifteenth exercise (observing with compassion), we have seenthat ifwe’re awareof interdependence andmultiple causation,wecan see therootsandthenatureofourmindandtransformandtranscendunpleasantstates.Mindful observation is to look and be able to see the nature of dharmas. Thetransformationofaninternalformationistheresultofthisinsight.

Exercise18|TransformingInternalFormations

Heisawareoftheeyes[ears,nose,tongue,body,mind]andawareoftheform[sound,smell,taste,touch,objectsofmind],andheisawareoftheinternalformationswhichareproducedindependenceonthesetwothings.Heisawareofthebirthofanewinternalformationandisawareofabandoninganalreadyproducedinternalformation,andheisawarewhenanalreadyabandonedinternalformationwillnotariseagain.[ThisisthesamequoteasinExercise17.]

This exercise aims at putting us in touch with and transforming internalformationsthatareburiedandrepressedinourselves.Theinternalformationsofdesire, anger, fear, feeling worthless, and regret have been suppressed in oursubconscious for a long time. Although they are suppressed, they are alwaysseekingwaystomanifestinourfeelings,thoughts,words,andactions.Itiseasyfor us to observe our internal formationswhen they appear as feelings on thesurface of consciousness, but internal formations that are repressed cannotappear in a direct and naturalway in the consciousmind. They only disclosethemselves indirectly. Thus we’re not aware of their presence, although theycontinuetotieusupandmakeussufferinalatentway.

What is it that represses them and does not let them appear? It is ourconscious,reasoningmind.Weknowthatourdesiresandangerarenotwhollyacceptabletosocietyandtoourownreasoningmind,sowe’vefoundawaytorepressthem,topushthemintoremoteareasofourconsciousnessinordertobeabletoforgetthem.Thisistheworkofamentalformationcalledmushitasmrti,forgetfulness. Contemporary psychology understands repression. Because wewant to avoid suffering, there are defense mechanisms in us that push ourpsychologicalpains,conflicts,andunacceptabledesiresintoourunconsciousso

thatwecanfeelmoreatpeacewithourselves.Butourlongstandingrepressionsare always looking for ways to manifest in words, images, and behaviorunacceptable to society and can later become symptoms of physical andpsychologicalillness.Wemayknowthatourwords,thoughts,andbehavioraredestructive,butwecan’tdoanythingaboutthembecauseourinternalformationsaresostrong.

Takeforexampleadaughterwho,ontheonehand,wantstobewithapartnerordoherownthingsintheworld,andontheotherhanddoesnotwanttoleavehermothertoliveallalone.Thedaughterunderstandsandloveshermother,butshealsowantstobeindependentand/orlivewiththepersonsheloves.However,hermotherissickandneedssomeonetosupporther,andthedaughtercan’tbearthethoughtofleavingheralone.Theopposingdesiresandfeelingsbringaboutaninternalconflictinthedaughter.Andsoherdefensemechanismrepressesthepain of the conflict in her unconscious and tells her to devote her life tosupportinghermother.Nevertheless,thedesiretobewithherownpartnerisstillthere,andthepsychologicalconflictremainsaninternalformationlookingforaway tomanifest.Shebecomes irritableandsays thingswhichevensheherselfdoesnotunderstand,andshehasdreamswhichareincomprehensibletoher.Sheis not happy, and sohermother can’t behappy either. In fact, hermother hasbeenhauntedforyearsbythefearthatherdaughterwillleaveher,anditisthispsychological factor that made her unexpectedly fall sick and grow weak,although she’s not awareof it.When sheheardher daughter say that shewasgoing to stay, shewasverypleased,but in thedepthsofherheart, she suffersbecause she knows that her daughter is prevented from doing something shewants todo.Thisconflictbecomesan internal formation in themother,whichmakesher suffer, and themotheralsobecomes irritableandsays thingswhichsheherselfdoesnotunderstand.Shealsohasdreamsshedoesn’tunderstand,andshedoesthingswithoutknowingwhyshe’sdoingthem.Neitherthemothernorthedaughterishappy,andbothcontinuetosuffer.

The method of curing the sorrow that comes when internal formations arerepressed is the deep observation of these internal formations. But to observethem, first of all we have to find ways to bring them into the realm of theconscious mind. The method of the Sutra on the Four Establishments of

Mindfulnessistopracticeconsciousbreathinginordertorecognizeourfeelings,thoughts, words, and actions, especially those which arise automatically, asreactionstowhatishappening.Ourreactionsmayhavetheirrootsintheinternalformationsburiedinsideus.

Whenwe’re awareofwhatweare feeling, thinking, anddoing,wecanaskourselvesquestionslike:WhydoIfeeluncomfortablewhenIhearsomeonesaythat?WhydoIalwaysthinkofmymotherwhenIseethatwoman?WhydidIsaythattohim?Whydidn’tIlikethatcharacterinthefilm?WhomdidIhateinthepastwhothispersonresembles?Practiceslikethiscanhelpusdiscovertheroots of our feelings, thoughts, words, and behavior and gradually bring theinternalformationsburiedinusintotherealmoftheconsciousmind.

During our sitting meditation, because we have closed the doors of oursensory input in order to stop listening, looking, and reasoning, the internalformationsthatareburiedinushavetheopportunitytorevealthemselvesintheformoffeelingsorimagesthatmanifestinourconsciousmind.Tobeginwith,theremaybejustafeelingofanxiety,fear,orunpleasantness,whosecausewecan’tsee.Wehavetoshinethelightofmindfulnessonitandbereadytoseethisfeeling.

Whenthisfeelingbeginstoshowitsfaceandtogatherstrengthandbecomemoreintense,wemayfeelitrobsusofallourpeace,joy,andease.Wemaynotwant tobe in contactwith it anymore.Wemaywant tomoveour attention toanotherobjectofmeditation.Wemaynotwanttocontinuewiththemeditation,andwemaysaythatwe’resleepyandwouldprefertomeditatesomeothertime.In modern psychology, this is called resistance. Deep down we are afraid tobring into our conscious mind the feelings of pain that are buried within us,becausethey’llmakeussuffer.

Therearepeoplewhopracticesittingmeditationmanyhoursaday,but theydonot reallydare to face and invite their feelingsofpain into their consciousmind.Theydeceivethemselvesthatthesefeelingsaren’timportantandtheygive

theirattentiontoothersubjectsofmeditation—impermanence,selflessness, thesoundofonehandclapping,orthereasonBodhidharmacametotheWest.Thisisn’t to suggest that these subjects are unimportant, but they should beconsideredinthelightofourrealproblemsinordertobeauthenticsubjectsformeditationpractice.

Wedon’tpracticemindfulness inBuddhisminorder to repressour feelings,butasawayoflookingafterourfeelings,beingtheirsponsorinanaffectionate,nonviolent way.When we’re able to maintain mindfulness, we’re not carriedaway by or drowned in our feelings or in the conflicts within ourselves.Wenourish and maintain mindfulness through conscious breathing and try tobecome aware of our internal formations and conflicts as they manifest. Wereceivethemwithloveasamothertakesherchildinherarms:“Mindfulnessispresent,andIknowthatIhaveenoughstrengthtobeincontactwiththeknotsinme.” In this kind of an environment, our internal formationswillmanifest asfeelings and images in our mind that we can contact and identify fully anddeeply.

Withoutjudgment,blame,orcriticismforhavingthesefeelingsorimages,wejustobserve,identify,andaccepttheminordertoseetheirsourceandtheirtruenature.Ifthere’spain,wefeelthepain.Ifthere’ssadness,wearesad.Ifthere’sanger, then we are angry, but our anger is accompanied by mindfulness. Wedon’t lose ourselves in the pain, the sadness, or the anger, butwe calm themdown.Evenifwehaven’tseentherootsoftheinternalformations,thefactthatwecangreetourpain,oursadness,andourangerinmindfulnessalreadycausesour internal knots to lose some of their strength. Thanks to our vigilantobservation,eventuallywe’llseetheirrootsandtransformthem.Theteachingofthe Sutra on the Four Establishments of Mindfulness on how to be in directcontactwithour feelingsand invite themup tomanifeston the surfaceofourconsciousnessiswonderfullyeffective.Thepractitionercanworkwithdifficultinternalformationswiththehelpofateacherorofaco-practitioner.Theteacherandtheco-practitioners,becauseoftheirmindfulobservation,canhelppointoutto him the manifestations of the internal formations that lie deep in hisconsciousness.

Inhis lifetime, theBuddhawaspraised asbeing aKingofDoctors, andhehelped thousands of people, includingKingAjatasatru ofMagadha, dealwithmental problems. Those who practice mindful observation can learn theBuddhistwayofdealingwithinternalformationsinordertohelpthemselvesandothers. Because many people live without practicing mindfulness and don’tknowhowtotransforminternalformations,overtimetheseinternalformationsbecome strong and lead to agitation, anxiety, and depression, which expressthemselves in speech and behavior that are not easily acceptable by society.Those with strong internal formations have difficulty relating to and workingwithothers,andthesedifficultiesmakethemfeelmoreandmoreunsuccessfulinsociety.Astheirinternalformationsincrease,theirbehaviorbecomesmoreandmore inappropriate, and eventually, the pressure may become so great thatthey’llhavetoquittheirjoborabandontheirmarriage.

Ifweknowhowtoliveeverymomentinanawakenedway,we’llbeawareofwhat’s happening in our feelings and perceptions in the present moment andwon’tletinternalformationsbecometootightinourconsciousness.Ifweknowhow to observe our feelings, we can find the causes of longstanding internalformationsandtransformthem.

Exercise19|OvercomingGuiltandFear

Whenagitationandremorsearepresentinhim,heisaware,‘Agitationandremorsearepresentinme.’Whenagitationandremorsearenotpresentinhim,heisaware,‘Agitationandremorsearenotpresentinme.’Whenagitationandremorsebegintoarise,heisawareofit.Whenalreadyarisenagitationandremorseareabandoned,heisawareofit.Whenagitationandremorsealreadyabandonedwillnotariseagaininthefuture,heisawareofit.

In Buddhist psychology, remorse or regret (Sanskrit: kaukrtya) is a mindfunction that can be either beneficial or damaging. When it’s utilized torecognizeerrorswe’vemadeandtoresolvenottocommitthesamemistakesinthefuture,thenregretisawholesomementalformation.Ifregretcreatesaguilt-complexthatfollowsandhauntsus,thenit’sanobstacletoourpractice.

Wehaveallmademistakesinthepast.Butthesemistakescanbeerased.Wemaythinkthatbecausethepastisgone,wecan’treturntothepasttocorrectourmistakes.Butthepasthascreatedthepresent,andifwepracticemindfulnessinthe present, we naturally are in contact with the past. As we transform thepresent,wealsotransformthepast.Ourancestors,parents,brothers,andsistersare all closely linked to us—our suffering and happiness is closely linked totheirs, justas their sufferingandhappiness isclosely linked toours. Ifwecantransformourselves,wealsotransformthem.Ourownemancipation,peace,andjoyistheemancipation,peace,andjoyofourancestorsandourparents.Totakeholdofthepresentinordertotransformitistheuniquewaytobringpeace,joy,andemancipationtothoseweloveandtohealthedamagedoneinthepast.

ConfessioninBuddhismisbasedonthefactthatwecommiterrorsbymeans

ofourmind,andsobymeansofourmindthoseerrorscanbeerased.Ifwetakeholdoflifeinthepresentmomentinordertotransformourselves,wecancreatejoy forourselvesand foreveryoneelseaswell.This transformationwillbringabout real joy and peace in the present and also in the future. It’s not just ahollowpromisetodobetter.Ifwecantakeholdofourbreathingandliveinamindful way, thus bringing joy and happiness to ourselves and others in thepresent moment, we can overcome our complexes of guilt so that we’re nolongerparalyzedbythem.

For example, the guilt complex that follows someone who has caused thedeathofachildoutofmindlessnessisaverystrongcomplex.Butifthatpersonpracticesmindfulnessandisabletobeinrealcontactwiththepresentmoment,knowingwhattodoandwhatnottodointhepresentmoment,shecansavethelives ofmany children.Many small children die forwant ofmedicine.Manychildrendie throughaccidentsorforwantofpropercareandattention.Soshecanworktosavethechildrenwhoaredyinginsteadofimprisoningherselfanddyingslowlyinthechainsofregret.

Fearisalsoadominantinternalformationinmanyofus.Thegroundoffearisignorance,thefailuretounderstandour“not-self”nature.Insecurityandfearofwhatmighthappen tousand thosedear tousare feelingsweallhave,but forsome, these insecurities and fears dominate their consciousness. InMahayanaBuddhism, the bodhisattva Avalokitesvara is described as the one who hastranscendedallfear.Heoffersallbeingsthegiftofnon-fear(Sanskrit:abhaya),which comes from the mindful observation of the no-birth, no-death, no-increase,andno-decreasenatureofallthatis.ThePrajñaparamitaHeartSutraisanexhortationonfearlessness.Ifwecanobservedeeplytheinterdependentandselflessnatureofall things,wecansee that there isnobirthandnodeathandpassbeyondallfear.4

Sinceeverythingisimpermanent,diseaseandaccidentscanhappentousortothoseweloveatanytime.Wemustacceptthisreality.Ifweliveeverymomentof our livesmindfully and relate beautifullywith those around us,we’ll havenothingtofearandnothingtoregret,evenwhenthereisacrisisinourlives.If

weknowthatbirthanddeatharebothnecessaryaspectsoflife,we’llseethatifourmother theEarthhasbroughtus to lifeonce, shewill bringus to lifeonehundred thousand times more, and we will not be afraid or suffer when shereaches out her arms to welcome us back. An Awakened One remainsunperturbedwhileridingthewavesofbirthanddeath.

Some people, because they received so many internal formations duringchildhood, are obsessed by feelings of insecurity. Their parents may haveterrorizedthem,filledthemwithguilt,andexploitedthem.Forpeoplelikethis,receiving and practicing the Five Mindfulness Trainings is a most effectivemeans of protection. Practicing themindfulness trainings, theywill be able toreestablish thebalancebetween themselves and their environment.Taking andobservingthetrainingsisaneffectivemeansforhealingthewoundsofthepastand influencing society for the better in the present and the future. Practicingmindfulnessinordertoguardthesixsenses,dwell inthepresentmoment,andbeincontactwithlifeisawonderfulwayofestablishingasenseofsecurityineveryday life. If in addition we have friends who also observe and practicemindfulness,ourpracticewillhaveafirmandstablesupport.

Exercise20|SowingSeedsofPeace

Whenthefactorofawakening,joy(ease,lettinggo),ispresentinhim,heisaware,‘Joyispresentinme.’Whenjoyisnotpresentinhim,heisaware,‘Joyisnotpresentinme.’Heisawarewhennot-yet-bornjoyisbeingbornandwhenalready-bornjoyisperfectlydeveloped.

The purpose of this exercise is to sow andwater the seeds of peace, joy, andliberationinus.Ifinternalformationsaretheseedsofsuffering,thenjoy,peace,andliberationaretheseedsofhappiness.

Buddhistpsychologytalksofseedsasthebasisofeverystateofmindandthecontentofourconsciousness.Certainseedsweretransmittedtousbyourparentsandourancestors.TheseareseedsofBuddha,Bodhisattva,Pratyekabuddha(onewho has reached liberation by one’s own efforts but just for one’s own sake),Sravaka (one who practices as a disciple by listening to the teachings), God,Human,Warrior-God,Animal,HungryGhost,andHell-Being.Thismeansthatbefore we were born, there were already many kinds of wholesome andunwholesomeseedsinus.Inaddition,therearemanykindsofseedsthatforminus from an early age, planted by our family, school, and society. Seeds thatproducesufferingwecancall“unwholesome,”andseedsthatproducehappinesswecancall“wholesome.”

Accordingtotheprincipleofinterdependentorigination,seedsdonothaveafixednature.Everyseedisdependentoneveryotherseedforitsexistence,andinanyoneseed,alltheotherseedsarepresent.Anyunwholesomeseedcontainswithinitthegermofwholesomeseeds,andawholesomeseedcontainswithinitthegermofunwholesomeseeds.Justastherehastobenightfortheretobedayanddeathfortheretobebirth,anunwholesomeseedcanbetransformedintoa

wholesome seed, and a wholesome seed can be transformed into anunwholesomeseed.Thisfacttellsusthatinthedarkesttimesofourlives,inthetimes of the greatest suffering, the seeds of peace, joy, and happiness are stillpresentinus.Ifweknowhowtocontacttheseedsofjoy,peace,andhappinessthatarealreadypresentinus,andifweknowhowtowaterandlookafterthem,theywillgerminateandbringusthefruitsofpeace,joy,andliberation.

Thesutraisalwaysremindingusofthetwocontrastingaspectsofthemind.The state of mind that has no desire is a wholesome state of mind called“desirelessness.” The state ofmind that has no anger is awholesome state ofmind called “no-anger.”Desirelessness, no-anger, and freedomarewholesomeseedsinthemindthatneedtobewateredandcaredfor.

The sutras often refer to themind as a plot of ground inwhich all sorts ofseedsaresown.ThatiswhywehavetheSanskrittermcittabhumi,“themindasthe earth.” When we practice mindfulness, we should not just observe thephenomenaofbirth,oldage,sickness,death,desire,hatred,aversion,ignorance,doubt,andwrongviews.Weshouldalsotakethetimetoobserveobjectsofthemind that lead to health, joy, and emancipation in order to enablewholesomeseeds to germinate and flower in the field of the mind. Observing Buddha,Dharma,Sangha,love,compassion,joy,lettinggo,mindfulness,investigationofdharmas, ease, happiness, and equanimity, is always encouraged inBuddhism.Joy(Sanskrit:mudita),forexample,isnotjustthejoythatarisesfromthejoyofothers,butalsothefeelingofwell-beingthatarisesinourselves.MuditaisoneoftheFourUnlimitedMinds;love,compassion,andlettinggoorequanimityaretheotherthree.Theseedsofmuditaareinallofus.Onlywhenwehavejoyinour lives can we be happy and have the means to share our happiness withothers.Ifwedonothavejoy,whatcanwesharewithothers?Iftheseedsofourjoyareburiedundermanylayersofsuffering,howcanwesmileandsharejoywithothers?Thisexercisehelpsusstayintouchwiththewholesomeseedsinussothattheyhaveachancetodevelop.

Lifeisfilledwithsuffering,but it isalsofilledwithmanywonderful things.There is spring aswell aswinter, light aswell as darkness, health aswell as

sickness,gentlebreezesanddelightfulrainsaswellastempestsandfloods.Oureyes,ears,hearts,half-smiles,andbreathingarewonderfulphenomena.Weonlyneedtoopenoureyesandwecanseethebluesky,thewhiteclouds,therose,theclearriver,thegoldenfieldsofwheat,theshiningeyesofachild.Weonlyhavetoattuneourearstohearthewhisperingpinesandthewaveswashingupontheshore. Everything is impermanent. Everything is in a temporary form.Nevertheless,therearemanywonderfulthings.Inusandaroundus,therearesomanywondrousphenomenainnaturethatcanrefreshandhealus.Ifwecanbeincontactwiththem,wewillreceivetheirhealingbenefits.Ifpeaceandjoyareinourhearts,wewillgraduallybringmorepeaceandjoytotheworld.

The blue sky, the white clouds, the gentle breezes, the delightful rains,politicalstability,freespeech,goodschoolsforchildren,beautifulflowers,andgoodhealth—thesearethepositiveingredientsofpeaceandhappinessthatexistalongside the negative ingredients such aswar, sexism, social injustice, racialdiscrimination, economic inequality, andhunger and starvation. It is importantthatwebe awareof theseugly, dangerous things in theworld, so thatwecanbegintoimprovethesituation.Butif,dayafterday,weareonlyincontactwithouranxietiesandourangeraboutwhatisuglyandcorrupt,wewillloseourjoyandour ability to serveothers.That iswhywehave tobe in contactwith thepeaceful andpositiveaspects inandaroundusandbeable toenjoy them.Weneed to teach our children how to appreciate these wondrous and preciousthings.Ifweknowhowtoappreciatethem,wewillknowhowtoprotectthem.This basic practicewill protect our happiness and our children’s happiness aswell.

Therearemanypeoplewho,althoughtheyknowintheorythataflowerisawonderfulthing,areunabletobeincontactwithit,becausethesorrowintheirheartshasclosedthemoff.Inthepast,theymaynothaveallowedthemselvestobeincontactwiththerefreshing,healthyseedsintheirconsciousness,andasaresult, they are now cut off from them. The seventh precept of the Order ofInterbeingremindsustopracticeconsciousbreathinginordertostayincontactwiththemanyhealingandrefreshingelementswhicharealreadyaroundus.Attimeswemayneedthesupportofafriendtohelpusgetbackintouchwithwhatis wonderful in life. “A meal needs soup as the practice needs friends” is aVietnamese proverb about the importance of practicing with friends. Such a

communityoffriendsandfellowpractitionersiscalledaSangha.Onthepathofpracticeweneedthesupportofthiscommunity,andsowesay,“ItakerefugeintheSangha.”

Having one calm, joyful friend who is balanced and can understand andsupport us in times of difficulty is a great fortune. When we feel helpless,depressed,anddiscouraged,wecangotothatfriend,and,sittingwithhim,wecanreestablishourequilibriumandonceagainbeabletocontacttheflowerandtheotherwonderful,refreshingthingsthatexistwithinusandaroundus.Ifwereceivethebenefitsofthejoythatourfriendbringsus,wecanrefreshtheseedsofhealinginusthathavebecomeweakbecausetheyhavenotbeencaredfororwateredforalongtime.

Theseedsofunderstanding, love,peace, joy,andliberationneedtobesownandwateredconstantlybylivingourdailylivesinmindfulness.TheSutraontheFour Establishments of Mindfulness offers many exercises for living inmindfulness. By the process of conscious breathing, smiling, walkingmeditation, sittingmeditation, by ourway of looking, listening andmindfullyobserving, we help the seeds of happiness flourish. The realms of love,compassion, joy,andlettinggoare therealmsof true joyandhappiness.Ifwehave joy and can let go,we can share happinesswith others and reduce theirsorrowsandanxieties.

PrinciplesforthePracticeofMindfulness

DHARMASAREMIND

Alldharmas—physical,physiological,andpsychological—areobjectsofmind,but that does not mean that they exist separately from the mind. All FourEstablishmentsofMindfulness—body,feelings,mind,anddharmas—areobjectsofmind.Sincemindandobjectsofmindareone,inobservingitsobjects,mindisessentiallyobservingmind.Theworddharma inBuddhism isunderstood tomeantheobjectofthemindandthecontentofthemind.Dharmasareclassifiedasoneof theTwelveRealms (Sanskrit:ayatana).The first sixof these realmsarethesenseorgans:eyes,ears,nose,tongue,body,andmind.Theremainingsixareform,sound,smell,taste,touch,anddharmas.Dharmasaretheobjectofthemind, as sounds are the object of the ears. The object of cognition and thesubject of cognition do not exist independently of each other. Everything thatexistshastoariseinthemind.Theculminatingphaseofthedevelopmentofthisprinciple is expressed in thephrase, “All is justmind.Allphenomenaare justconsciousness,” which means, “Because of mind, all can exist. Because ofconsciousness,allphenomenacanexist.”ThisisdevelopedintheVijñaptimatraschoolofMahayanaBuddhism.

IntheSoutherntraditionsofBuddhism,theideaofmindasthesourceofalldharmasisalsoveryclear.Thetermcittasamutthana(mind-arising)andthetermcittaja (mind-born) are often used in the Pali Abhidhamma writings. In thePatthana (equivalent to the Sanskrit Mahapakarana), the phrase cittamsamutthanamcarupanam(“andmindisthearisingpointofforms”)isfound.

The object of our mindful observation can be our breath or our toe(physiological),a feelingoraperception (psychological),ora form(physical).Whether the phenomenon we observe is physiological, psychological, orphysical,weknowthatitisnotseparatefromourmindandisofonesubstancewith our mind.Mind can be understood as individual mind and as collective

mind. The Vijñanavada teachings make this very clear. We need to avoidthinkingthattheobjectweareobservingisindependentofourmind.Wehavetoremember that it is manifested from our individual and collectiveconsciousnesses.Weobserve theobjectofourmind in theway the righthandtakesholdofthelefthand.Yourrighthandisyouandyourlefthandisalsoyou.Sothehandistakingholdofitselftobecomeonewithitself.

BEONEWITHTHEOBJECTOFOBSERVATION

The subject of observation is ourmindfulness, which also emanates from themind.Mindfulnesshasthefunctionofilluminatingandtransforming.Whenourbreathing, for example, is theobjectofourmindfulness, itbecomesconsciousbreathing. Mindfulness shines its light on our breathing, transforms theforgetfulness in it intomindfulness,andgives itacalmingandhealingquality.Ourbodyandourfeelingsarealsoilluminatedandtransformedunderthelightofmindfulness.

Mindfulnessistheobservingmind,butitdoesnotstandoutsideoftheobjectofobservation.Itgoesrightintotheobjectandbecomesonewithit.Becausethenatureof theobservingmind ismindfulness, theobservingminddoesnot loseitself in the object but transforms it by illuminating it, just as the penetratinglightofthesuntransformstreesandplants.

Ifwewanttoseeandunderstand,wehavetopenetrateandbecomeonewiththeobject.Ifwestandoutsideofit inordertoobserveit,wecannotreallyseeand understand it. The work of observation is the work of penetrating andtransforming. That is why the sutra says, “observing the body in the body,observingthefeelingsinthefeelings,observingthemindinthemind,observingdharmasindharmas.”Thedescriptionisveryclear.Thedeeplyobservingmindis not merely an observer but a participant. Only when the observer is aparticipantcantherebetransformation.

In the practice called bare observation, mindfulness has already begun toinfluence theobjectof consciousness.Whenwecall an in-breathan in-breath,the existence of our breath becomes very clear. Mindfulness has alreadypenetratedourbreathing. Ifwecontinue inourmindfulobservation, therewill

nolongerbeadualitybetweenobserverandobserved.Mindfulnessandbreathare one.We and our breath are one. If our breath is calm, we are calm. Ourbreathingcalmsourbodyandourfeelings.ThisisthemethodtaughtintheSutraontheFourEstablishmentsofMindfulnessandtheSutraontheFullAwarenessofBreathing.

If our mind is consumed by a sense desire or by what we are observing,mindfulness is not present. Conscious breathing nourishes mindfulness, andmindfulnessgivesrisetoconsciousbreathing.Whenmindfulnessispresent,wehave nothing to fear. The object of our observation becomes vivid, and itssource, origin, and true nature become evident. That is how it will betransformed.Itnolongerhastheeffectofbindingus.

When theobjectofourmindfulobservation is totallyclear, themind that isobservingisalsofullyrevealedingreatclarity.Toseedharmasclearlyistoseethemindclearly.Whendharmasrevealthemselvesintheirtruenature,thenthemindhasthenatureofthehighestunderstanding.Thesubjectandtheobjectofcognitionarenotseparate.

TRUEMINDANDDELUDEDMINDAREONE

“Truemind”and“deludedmind”aretwoaspectsof themind.Botharisefromthemind.Deludedmindistheforgetfulanddispersedmind,whicharisesfromforgetfulness.The basis of truemind is awakened understanding, arising frommindfulness.Mindfulobservationbringsoutthelightwhichexistsintruemind,so that life can be revealed in its reality. In that light, confusion becomesunderstanding, wrong views become right views,mirages become reality, anddeluded mind becomes true mind. Once mindful observation is born, it willpenetrate the object of observation, illuminate it, and gradually reveal its truenature.Thetruemindarisesfromdeludedmind.Thingsintheirtruenatureandillusions are of the same basic substance. That is why practice is amatter oftransforming deluded mind and not a matter of seeking for a true mindelsewhere.Justasthesurfaceofaroughseaandthatoftheseawhenitiscalmarebothmanifestationsofthesamesea,truemindcouldnotexistiftherewereno deluded mind. In the teaching on the Three Doors to Liberation (Pali:vimokkha-mukha), aimlessness (Sanskrit: apranihita) is the foundation forrealization.Whatismeantbyaimlessnessisthatwedonotseekafteranobjectoutsideofourselves. InMahayanaBuddhism, the teachingofnonattainment isthehighestexpressionoftheonenessoftruemindanddeludedmind.

Iftheroseisonitswaytobecominggarbage,thenthegarbageisalsoonitsway to becoming a rose. Shewho observes discerninglywill see the nondualcharacter of the rose and the garbage. She will be able to see that there isgarbageintheroseandthattherearerosesinthegarbage.Shewillknowthattheroseneedsthegarbageforitsexistence,andthegarbageneedstherose,becauseitistherosethatbecomesgarbage.Therefore,shewillknowhowtoacceptthegarbageinordertotransformitintorosesandwillnotbeafraidwhensheseestherosewitherandturnintogarbage.Thisistheprincipleofnonduality.Iftruemind (the rose) can be discovered in the raw material of deluded mind (thegarbage),thenwecanalsorecognizetruemindintheverysubstanceofillusion,

inthesubstanceofbirthanddeath.

TobeliberatedisnottorunawayfromorabandontheFiveSkandhasofform,feelings,perceptions,mentalformations,andconsciousness.Evenifourbodyisfullof impuritiesandeven if theworld isof thenatureof illusion, itdoesnotmeanthattobeliberatedweneedtorunawayfromourbodyorfromtheworld.Theworld of liberation and awakened understanding comes directly from thisbody and this world. Once Right Understanding is realized, we transcend thediscriminations between pure and impure and illusory and real objects ofperception. If thegardener is able to see that the rosecomesdirectly from thegarbage, then the practitioner on the path of meditation can see that nirvanacomesdirectlyfrombirthanddeath,andshenolongerrunsawayfrombirthanddeath or seeks after nirvana. “The roots of affliction (Sanskrit: klesa) are thesameastheawakenedstate.Nirvanaandbirthanddeathareillusoryimagesinspace.”Thesequotationsexpressdeepinsightintononduality.Thesubstanceofthis insight is equanimity or letting go (Sanskrit: upeksa), one of the FourUnlimitedMinds.

TheBuddha taught very clearly thatwe should not be attached to being ornonbeing.Beingmeansthedesirerealm.Nonbeingmeanstherealmofnihilism.Tobeliberatedistobefreefromboth.

THEWAYOFNO-CONFLICT

The realization of nonduality naturally leads to the practice of offering joy,peace, and nonviolence. If the gardener knows how to deal with the organicgarbagewithoutconflictanddiscrimination, thenthepractitionerofmeditationshould also know how to deal with the Five Aggregates without conflict ordiscrimination.TheFiveAggregatesarethebasisofsufferingandconfusion,butthey are also the basis of peace, joy, and liberation. We should not have anattitudeofattachmentoraversiontotheFiveAggregates.It isclearlystatedinthesutrathatthepractitionerobserves,havingputasideeverycravingandeverydistasteforthislife(Pali:vineyyalokeabhijjhadomanassam).

Before realizing the awakened state, Siddhartha practiced austerities,repressinghisbodyandhisfeelings.Methodssuchastheseareviolentinnature,andtheresultsareonlynegative.After thatperiodofpractice,hechangedandpracticednonviolenceandno-conflictinrelationtohisbodyandhisfeelings.

ThemethodtaughtbytheBuddhaintheSutraontheFourEstablishmentsofMindfulness clearly expresses the spirit of nonviolence and no-conflict.Mindfulness recognizeswhat is happening in the body and themind and thencontinuestoilluminateandobservetheobjectdeeply.Duringthispractice,thereisnocravingfor,runningafter,orrepressingtheobject.Thisisthetruemeaningofthetermbareobservation.Thereisnocovetingandnodistaste.Weknowthatourbodyandour feelingsareourselvesand thereforewedonot repress them,becausetodosowouldbetorepressourselves.Onthecontrary,weacceptourbody and our feelings. Accepting does not mean craving. By accepting, wenaturallyreachadegreeofpeaceandunderstanding.Peaceandjoyarisewhenwe drop the discrimination between right and wrong; between the mind thatobservesandthebodythatisbeingobserved(whichwesayisimpure);betweenthemind thatobservesand thefeelings thatarebeingobserved(whichwesay

arepainful).

Whenweacceptourbodyandourfeelings,wetreattheminanaffectionate,nonviolentway.TheBuddhataughtustopracticemindfulnessofphysiologicalandpsychologicalphenomenainordertoobservethem,notinordertosuppressthem.Whenweacceptourbody,makepeacewithit,andcalmitsfunctioning,not feeling aversion to it, we are following the teachings of the Buddha:“Breathing in, Iamawareofmywholebody.Breathingout, Iamcalming thefunctions of my body.” (Sutra on the Full Awareness of Breathing). Inobservationmeditation,wedonotturnourselvesintoabattlefieldwiththegoodside fighting the bad. When we can see the nonduality of the rose and thegarbage,therootsofafflictionandtheawakenedmind,wearenolongerafraid.Weacceptourafflictions,lookafterthemasamotherlooksafterherchild,andtransformthem.

Whenwe recognize the rootsofaffliction inusandbecomeonewith them,whetherweareentrappedinthemornotdependsonourstateofmind.Whenweareforgetful,wemaybecaughtbyourrootsofaffliction,andsowebecomeourroots of affliction. When we are mindful, we can see our roots of afflictionclearlyandtransformthem.Therefore,itisessentialtoseeourrootsofafflictioninmindfulness.Aslongasthelampofmindfulnessshinesitslight,thedarknessistransformed.Weneedtonourishmindfulnessinourselvesbythepracticesofconsciousbreathing,hearingthesoundofabell,recitinggathas,andmanyotherskillfulmeans.

Weneedanattitudeofkindnessandnonviolencetowardourbody.Weshouldnotlookonourbodyasonlyaninstrumentormistreatit.Whenwearetiredorinpain,ourbodyistryingtotellusthatitisnothappyandatease.Thebodyhasits own language. As practitioners ofmindfulness, we should knowwhat ourbody is saying to us. When we feel a lot of pain in our legs during sittingmeditation, we should smile and change our position slowly and gently inmindfulness. There is nothing wrong with changing our position. It does notwaste our time.As long asmindfulness ismaintained, theworkofmeditationcontinues.Weshouldnotbullyourselves.Whenwepushourselvesaroundlike

that,notonlydowe loseourpeaceofmindandour joy,butwealso loseourmindfulnessandconcentration.Wepracticesittingmeditationtohaveliberation,peace,andjoy,nottobecomeaherowhoiscapableofenduringalotofpain.

We also need a nonviolent attitudewith regard to our feelings.Becauseweknow that our feelings are ourselves,we do not neglect or overrule them.Weembrace themaffectionately in thearmsofmindfulness,asamotherembraceshernewbornchildwhenitcries.Amotherembracesthechildwithallherlovefor the child to feel comforted and stop crying. Mindfulness nourished byconsciousbreathingtakesthefeelingsinitsarms,becomesonewiththem,calmsandtransformsthem.

Before the Buddha attained full realization of the path, he tried variousmethodsofusingthemindtosuppressthemind,andhefailed.Thatiswhyhechose to practice in a nonviolent way. The Buddha recounted in theMahasaccakaSutra(MadhyamaAgama36):

Ithought,whydoInotgritmyteeth,pressmytongueagainstmypalate,usemymindtooverrulemymind,usemymindtorepressmymind?Then,asawrestlermighttakeholdoftheheadortheshouldersofsomeoneweakerthanhim,and,inordertorestrainandcoercethatperson,hehastoholdhimdownconstantlywithoutlettinggoforamoment,soIgrittedmyteeth,pressedmytongueagainstmypalate,andusedmymindtooverruleandsuppressmymind.AsIdidthis,Iwasbathedinsweat.AlthoughIwasnotlackinginstrength,althoughImaintainedmindfulnessanddidnotfallfrommindfulness,mybodyandmymindwerenotatpeace,andIwaswornoutbytheseexhaustingefforts.Thispracticecausedotherfeelingsofpaintoariseinmebesidesthepainassociatedwiththeausterities,andIwasnotabletotamemymind.

ItisclearfromthispassagethattheBuddharegardedthiskindofpracticeasnot useful. Yet, this passage was inserted into the Vitakkasanthana Sutra(MajjhimaNikaya20),withtheoppositemeaningtowhattheBuddhaintended:

Justasawrestlertakesholdoftheheadortheshouldersofsomeoneweakerthanhimself,restrainsandcoercesthatperson,andholdshimdownconstantly,notlettinggoonemoment,soamonkwhomeditatesinordertostopallunwholesomethoughtsofdesireandaversion,whenthesethoughtscontinuetoarise,shouldgrithisteeth,presshistongueagainsthispalate,anddohisbesttousehismindtobeatdownanddefeathismind.

This same passage was inserted into the Sutra on the Four Grounds ofMindfulnesswhichappearsas thesecondversion in thisbook(seeAppendix):“Thepractitionerwhoobservesbodyasbodycloseshis lipstightlyorgritshisteeth,presseshistongueagainsthispalate,anduseshismindtorestrainandtoopposehismind.”Thisextractdoesnotappearinmostversionsofthesutra(seethefirstandthirdversions),butisalsofoundintheKayasmrtiSutra(MadhyamaAgama 81) whose content is very similar to that of our second version. ThecorrespondingsutrainPaliistheKayagatasatiSutta(MajjhimaNikaya119).

OBSERVATIONISNOTINDOCTRINATION

InBuddhistpracticecenters throughout theworld,studentsare taught to recitesuchphrases as “body is impure, feelings are suffering,mind is impermanent,dharmasarewithoutself,”astheyobservetheFourEstablishments.Iwastaughtinthiswayasanovice,andIalwaysfeltthatitwasakindofbrainwashing.

ThemethodoftheFourEstablishmentsofMindfulnessisobservingdeeplyinthespiritof“notcravingandnotfeelingdistaste.”Mindfulnessdoesnotcling,push away, reprimand, or repress, so that the true nature of all dharmas canrevealitselfinthelightofmindfulobservation.Thattheimpermanent,selfless,andimpurenatureofalldharmashastheeffectofcausingsufferingcanbeseenwhileweobservedharmas,butthatisnotbecausewerepeatsomeformulasliketheabove,inanautomaticway.Whenwelookdeeplyandseethetruenatureofalldharmas,theywillrevealthemselves.

Whenwemechanicallyrepeat,“Bodyisimpure,”wearerecitingadogma.Ifweobserveallphysiologicalphenomenaandseetheirimpurenature,thisisnotdogma. It is our experience. If, during our mindful observation, we see thatphenomena are sometimes pure and sometimes impure, then that is ourexperience. If we look evenmore deeply and see that phenomena are neitherpure nor impure, that they transcend the concepts of pure and impure, wediscoverwhatistaughtintheHeartofthePrajñaparamitaSutra.Thissutraalsoteachesustoresistalldogmaticattitudes.Weshouldnotforceourselvestoseethe body as impure or the feelings as suffering.Although theremay be sometruth in the sentences, just repeating them dogmatically has the effect ofcramming uswith knowledge.Whilewe observe inmindfulness,wemay seethat we havemany painful feelings, but we will also see that we havemanyjoyful and peaceful feelings andmany neutral feelings. And if we lookmoredeeply, wewill see that neutral feelings can become joyful feelings, and that

suffering andhappiness are interdependent.Suffering is, becausehappiness is;andhappinessis,becausesufferingis.Whenwerepeat,“Mindisimpermanent,”ourattitudeisstilldogmatic.Ifthemindisimpermanent,thenthebodymustbeimpermanentandthefeelingstoo.Thesameistrueof“Dharmasareselfless.”Ifdharmasareselfless,soarebody,mind,andfeelings.

Therefore, the special teaching of the Sutra on the Four Establishments ofMindfulness is to observe all dharmas but not to have any fixed ideas, just tokeeponobservingmindfullywithout comment,without assuming any attitudetowards theobjectyouareobserving. In thisway, the truenatureof theobjectwillbeabletorevealitselfinthelightofmindfulobservation,andyouwillhaveinsight into wonderful discoveries such as no-birth no-death, neither pure norimpure,neitherincreasingnordecreasing,interpenetration,andinterbeing.

Conclusion

ThelastpartoftheSutraontheFourEstablishmentsofMindfulnessreads:“Hewho practices the Four Establishments of Mindfulness for seven years canexpectoneof twofruits: thehighestunderstanding in thisvery lifeor, if thereremainssomeresidueofaffliction,hecanattainthefruitofno-return.Letaloneseven years, bhikkhus, whoever practices the Four Establishments ofMindfulness forsix, five, four, three, twoyears,oroneyear,orevensix, five,four,three,twomonths,onemonthorhalfamonthcanalsoexpectoneoftwofruits: either the highest understanding or the fruit of no-return. It may takeseven years to attain the fruits of the practice, but people who have greatwillingnesstopracticedon’tneedsevenyears;itisenoughtohavehalfamonth.That iswhywe say that this pathof theEstablishments ofMindfulness is themostwonderfulpath,whichhelpsbeingsrealizepurification,transcendgriefandsorrow,anddestroypainandanxiety.Thebhikkhusweredelighted tohear theteachingoftheBuddha.Theytookittoheartandbegantoputitintopractice.”Mindfulness is the core ofBuddhist practice.This practice canbedonenot

onlyinsittingmeditationbutalsoineveryminuteofourdailylife.Whenweareabletotakeholdofourbodyinmindfulness,webegintomasterourmind,andourbodyandmindbecomeone.Ifourpracticeofmindfulnessisstillweak,ourbody is like awild buffalo.Mindfulness is the herdsman and ourmind is thewildbuffalo.TheTenOxherdingPaintingsoftheZentraditionrepresentstagesonthepath

of awakening, stages on the path of mastering the body and mind. In thebeginning the trainer approaches thewild buffalo; trainer and buffalo are twoseparateentities.Withthepracticeofmindfulness,thetrainercomestoknowthebuffalo.Gradually, the trainer and the buffalo becomeone, and eventually thetrainerisabletorideonthebackofthebuffalo,singingorplayingtheflute,andthebuffalocangowhereverhelikes.Whenwestand,walk,sit,liedown,orworkinmindfulness,wearepracticing

whattheBuddhataughtusinthesutra.Butinorderforthepracticetobeeasyandsuccessful,itisveryhelpfultopracticewithacommunity,calledaSangha.The presence of those who practice mindful living is a great support andencouragementtous.Seeingpeoplewalking,sitting,being,anddoingthingsin

mindfulness,we are reminded tomaintainmindfulness ourselves. InBuddhistcommunities,peopleusebellsofmindfulnesstoremindoneanothertopractice.The bell sounds from time to time and calls us back to being mindful. Thepresenceof thepeoplewhopracticearoundus isequivalent to thepresenceofseveralbellsofmindfulness.WithaSangha,wegetsupportwheneverweneedit,andweprofitfromthe

experienceandinsightofitsmembersandalsofromtheiradviceandguidance.Ateacherisatreasure,butwithoutaSangha,thepracticecanstillbedifficult.Therefore getting in touch with an existing Sangha or setting up a small

Sanghaaroundusisaveryimportantstep.Weshouldbeabletoparticipatefromtime to time in a retreat of five days or a week to practice mindfulness in aconcentratedatmosphere.WithfriendswecanorganizefromtimetotimeaDayofMindfulnesstopracticetogether.ADayofMindfulnesscanalsobeorganizedinthefamilyforalltheadultsandchildrentopracticetogether.Itisgoodifwecaninviteanumberoffriendstojoinus.PracticingBuddhistmeditationisnotawayofavoidingsocietyorfamilylife.

The correct practice ofmindfulness can help us bring peace, joy, and releaseboth to ourselves and to our family and friends as well. Those who practicemindfullivingwill inevitablytransformthemselvesandtheirwayoflife.Theywill liveamoresimplelifeandwillhavemoretimetoenjoythemselves, theirfriends,andtheirnaturalenvironment.Theywillhavemoretimetoofferjoytoothersandtoalleviatetheirsuffering.Andwhenthetimecomes,theywilldieinpeace. They will know that to die is to begin anew or just to continue withanother form of life. When we live our life this way, every day is a HappyBirthday,aHappyContinuationDay.

AppendixThreeVersionsoftheSutra

ANOTEONTHEHISTORYOFTHETEXTS

During his lifetime, theBuddha delivered his discourses in theArdhamagadhilanguage.Buthisteachingsspreadfarbeyondtheareawherethatlanguagewasspoken, and there is no doubt that in the practice centers that lay beyond thealluvialplainoftheGangesRiver,themonksandnunswouldhavestudiedtheDharma in theirown local languages.Oneday in the Jetavanamonastery, twomonks, Yamelu and Tekula, asked the Buddha if they could translate all histeachings into theclassicalmeterof theVedic language.Theytold theBuddhathat they wanted to do so in order to protect the beauty and accuracy of theDharma.ButtheBuddhadidnotwanthisteachingstobecomeapreciousobjectreserved for a scholarly elite. He wanted everyone to be able to study andpracticetheDharmainherownlanguage.About four months after the passing of the Buddha, the Venerable

MahakasyapaconvenedacouncilonMountSaptaparnaguhaatRajgirinordertoorally collate theSutra andVinayaPitakas.Fivehundred elder bhikkhuswereinvitedtoattendthisCollationCouncil,whichwassponsoredbyKingAjatasatruof Magadha. The language of the collation would naturally have beenArdhamagadhi,thelanguageoftheBuddha.Ifthelocaldistrictslaterdevelopedversionsintheirownlanguages,thesewouldhavebeenbasedonthecollationoftheRajgirCouncil.Onehundredyearslater,asecondcouncilwasconvenedinVaisalitofurther

collate the canon of theBuddha’s teachings.On this occasion, seven hundredbhikkhus were invited to attend. After the Second Council, in 375 BCE, thecommunity of bhikkhus divided itself into two schools: the Sthavira, whichtended to be conservative, and the Mahasanghika, which tended to promotedevelopment and reform. The followers of the Mahasanghika were morenumerous. In the three hundred years that followed, many other schoolsbranched off from these two schools. According to theSamayabhedoparacanacakra by Vasumitra, who belonged to the SarvastivadaschooloftheNortherntradition,therewereeighteenschoolsinall.The number of schools proliferated because of the many different ways of

understanding and commenting on the teachings of theBuddha.Theworks inwhichtheseexplanationsarecontainedarecalledtheAbhidharmaandbelongto

theSastraPitaka.EachschoolhashandeddownitsownversionsoftheVinaya,Sutra, and Sastra Pitakas.All three pitakas of theTheravada school are intactthankstotherelativelystablegroundforpracticeinSriLanka.TheTripitakaofthisschooliswritteninthePalilanguage,whichoriginatedinwesternIndia.TheTheravada arose from the Vibhajyavada, which was a school opposing theSarvastivada.A third council was organized at Pataliputra under the patronage of King

Asokain244BCE,twohundredthirty-sixyearsafterthepassingoftheBuddha.At that time, perhaps because King Asoka leaned more towards theVibhajyavadasect, theSarvastivadinsmoved to thenorthandestablished theirbase for development in Kashmir, where they flourished for more than onethousandyears.Threeversionsof theSutraontheFourEstablishmentsofMindfulnesshave

comedowntous.ThemainversionpresentedinthisbookisatranslationfromthePaliSatipatthanaSutta(number10intheMajjhimaNikaya),afirstcenturyBCEscriptureoftheTheravadaSchool.ThisversionisexactlythesameasthePaliMahasatipatthanaSutta (number 20 in theDighaNikaya), except that thelatter has a little more text at the end. For purposes of this commentary, theMahasatipatthanaSuttaisregardedasversionone.The second and third versions are from the Chinese Canon. The second

version, theSutra on theFourGrounds ofMindfulness, is a translation of theNian Chu Jing (number 98 in the Madhyama Agama and number 26 in theTaisho Revised Tripitaka) of the Sarvastivada school, translated into Chinesefrom the Sanskrit Smrtyupasthana Sutra. The third version, The OneWay InSutra,isatranslationoftheYiRuDaoJing(EkottaraAgama,sutranumber125intheTaishoRevisedTripitaka).ItcomesfromtheMahasanghikaschool,notinitsoriginalbutinitslaterform.In the Chinese Canon, the name of the translator of the Sutra on the Four

GroundsofMindfulness isgivenasGautamaSanghadeva.MasterSanghadevacamefromwhatisnowAfghanistanandtraveledtoChinainthefourthcentury,livingfromtheyear383inthecapitalChangAn,andafterthatinJianKang,thecapitalofDongChin.Hebegantheworkoftranslationbetween391and398.HeprobablyhadlearnedChinesewhenhelivedinChangAn.TheChineseCanonalsoascribesthetranslationofTheOneWayInSutrato

Gautama Sanghadeva. However, there are many reasons for thinking that thesutra was translated by the monk Dharmanandi. Master Dharmanandi wasKhotanese.HetraveledtoChinainthefourthcenturyandtookupresidencein

ChangAn,wherehetranslatedsutrasfrom384-391.ThebookMarkingtheEraof Buddhism (K’ai Yuan Shi Pi Chiao Lu) says that the EkottaraAgamawastranslatedbySanghadeva.MasterTaoAn,inhisintroductiontoTheOneWayInSutra, says that it was Master Dharmanandi who read the original SanskritversionforZhuFoNiantotranslateintoChineseandforGautamaSanghadevatowritedown.Afterthat,theybroughtthetranslatedversiontobeexaminedbythe translationschoolofMasterSanghadeva inJianKang, thecapitalofDongChin.TheLiTaiSanPaoChi,Volume7(SuiDynasty),theTaT’angNeiTienLu,

andtheTaT’angCh’anTingChungChingMuLu,allsaythatthereweretwotranslations of the Ekottara Agama, one byMaster Dharmanandi and one byMasterSanghadeva.ThebooksCh’uSanTsangChiChiand theChungChingMuLuoftheSuiDynasty,andtheSutraIndexoftheT’angDynasty,allsaythattheEkottaraAgamawastranslatedbyMasterDharmanandi.Judgingfromallofthis information and from the literary styleof the text,we conclude that therewas only one translation of the Ekottara Agama, the translation of MasterDharmanandi.The Mahasanghika school, which came into existence after the council at

Vaisali, laterdivided into twobranches,onegoing to thenorthwestandone tothesouth.TherewerefivebranchesofMahasanghikainthenorthwest,includingtheLokottaravada,whichwasMahayanainoutlook.ItwastheEkottaraAgamaofthisbranch,includingthethirdversionofthesutraonmindfulnesspresentedin thisbook, thatDharmanandi translated.Therefore,our thirdversion ismoreinfluenced by the Mahayana and can be said to be less close to the originalteachingoftheBuddhathanthefirsttwoversions,becausemanylaterelementshaveinfiltratedintoit.Still,itcontainstheessenceoftheoriginalteachings.

VERSIONTWO:SUTRAONTHEFOURGROUNDSOFMINDFULNESS

Nian Chu Jing (Sarvastivada) from Madhya Agama (number 26 in TaishoRevised Tripitaka). Translated by Gautama Sanghadeva from Sanskrit intoChinese,andbyThichNhatHanhandAnnabelLaityintoEnglish.

I.

Iheard thesewordsof theBuddhaone timewhen theLordwasstaying in thetownofKammassadharmainthelandoftheKurupeople.TheLordaddressedthebhikkhus:“Thereisapathwhichcanhelpbeingsrealizepurification,overcomeanxiety

and fear, endpain, distress, andgrief, and attain the rightpractice.This is thepathofdwellingintheFourGroundsofMindfulness.AlltheTathagatasofthepasthaveattainedthefruitof trueawakening, thestateofnofurtherobstacles,by establishing their minds in the Four Grounds of Mindfulness. Relying onthese Four Grounds, they have abandoned the Five Hindrances, purged thepoisons of themind, been able to transcend the circumstanceswhich obstructawakened understanding, and, practicing according to the Seven Factors ofAwakening,haveattainedthetrue,right,andhighestawakening.AllTathagatasof the futurewill also attain the fruit of true awakening, the state of nomoreobstacles, thanks to establishing their minds in the Four Grounds ofMindfulness.RelyingontheFourGroundsofMindfulness,theywillbeabletoputanendtotheFiveHindrances,purgethepoisonsofthemind,andovercomewhatever weakens the ability to understand, practice the Seven Factors ofAwakening,andattainthetrue,right,andhighestawakening.AllTathagatasofthepresent(includingmyself)haveattainedthefruitoftrueawakening,thestatewithout obstacles, thanks to establishing their minds in the Four Grounds ofMindfulness.RelyingontheFourGroundsofMindfulness,wehavebeenabletoputanendtotheFiveHindrancesandovercomewhateverweakenstheabilitytounderstand,practicetheSevenFactorsofAwakeningandattaintothetrue,right,andhighestawakening.“What are theFourGroundsofMindfulness?Theyare the fourmethodsof

observingbodyasbody,feelingsasfeelings,mindasmind,andobjectsofmindasobjectsofmind.”

II.

“Whatisthewaytoremainestablishedintheawarenessofbodyasbody?“When the practitionerwalks, he knows he iswalking.When he stands, he

knowsheisstanding.Whenhesits,heknowsheissitting.Whenheliesdown,he knows he is lying down.When he wakes up, he knows he is waking up.Awakeorasleep,heknowsheisawakeorasleep.Thisishowthepractitionerisaware of body as body, both inside the body and outside the body, andestablishes mindfulness in the body with understanding, insight, clarity, andrealization.Thisiscalledbeingawareofbodyasbody.“Further,bhikkhus,whenpracticingawarenessofthebody,thepractitioneris

clearlyawareofthepositionsandmovementsofthebody,suchasgoingoutandcomingin,bendingdownandstandingup,extendinglimbs,ordrawingthemin.When wearing the sanghati robe, carrying the alms bowl, walking, standing,lying, sitting, speaking, or being silent, he knows the skillful way of beingaware.Thisishowthepractitionerisawareofbodyasbody,frombothwithinandfromwithout,andestablishesmindfulness in thebodywithunderstanding,insight,clarity,andrealization.Thisiscalledbeingawareofbodyasbody.“Further,bhikkhus,apractitionerisawareofbodyasbodysothatwhenever

an unwholesome state ofmind arises, he can immediately apply awholesomestatetocounterbalanceandtransformtheunwholesomestateofmind.Justasacarpenterorcarpenter’sapprenticestretchesoutapieceofstringalongtheedgeof a plank of wood and with a plane trims off the edge of the plank, so thepractitioner,whenhefeelsanunwholesomestateofmindarising, immediatelyuses a wholesome state ofmind to counterbalance and transform the existingstate.Thisishowthepractitionerisawareofbodyasbody,frombothwithinandfrom without, and establishes mindfulness in the body with understanding,insight,clarity,andrealization.Thisiscalledbeingawareofbodyasbody.“Further,bhikkhus,apractitionerisawareofbodyasbodywhen,closinghis

lipstight,clenchinghisteeth,pressinghistongueagainsthispalate,takingonepart of his mind to restrain another part of his mind, he counterbalances athoughtandtransformsit.Justastwostrongmenmightholdontoaweakmanandeasilyrestrainhim,sothepractitionerpresseshislipstogetherandclencheshis teeth, presses his tongue against his palate, takes one part of his mind to

restrain another part of his mind, to counterbalance and transform a thought.Thisishowthepractitionerisawareofbodyasbody,frombothwithinandfromwithout, and establishes mindfulness in the body with understanding, insight,clarity,andrealization.Thisiscalledbeingawareofbodyasbody.“Further,bhikkhus,apractitioner isawareofbodyasbody,when,breathing

in, he knows that he is breathing in, and breathing out, he knows that he isbreathingout.Whenbreathinginalongbreath,heknowsthatheisbreathinginalongbreath.Whenbreathingoutalongbreath,heknowsthatheisbreathingoutalongbreath.Whenbreathingin,heisawareofhiswholebody.Breathingout,heisawareofhiswholebody.Breathinginandout,heisawareofwhatheisdoingandhepracticesstoppingwhileacting.Breathinginandout,heisawareofwhatheissayingandhepracticesstoppingwhilespeaking.Thisishowthepractitioner isawareofbodyasbody, frombothwithinandfromwithout,andestablishes mindfulness in the body, with recognition, insight, clarity, andrealization.Thisiscalledbeingawareofbodyasbody.“Further,bhikkhus,apractitioner isawareofbodyasbody,when, thanks to

having put aside the Five Desires, a feeling of bliss arises during hisconcentration and saturates everypart of his body.This feelingof blisswhicharises during concentration reaches every part of his body. Like the bathattendantwho,afterputtingpowderedsoapintoabasin,mixesitwithwateruntilthe soap paste haswater in every part of it, so the practitioner feels the blisswhichisbornwhenthedesiresofthesenserealmsareputaside,saturateeverypartofhisbody.Thisishowthepractitionerisawareofbodyasbody,frombothwithin and from without, and establishes mindfulness in the body withrecognition, insight,clarity,andrealization.This iscalledbeingawareofbodyasbody.“Further,bhikkhus,apractitionerwhoisawareofbodyasbody,feelsthejoy

which arises during concentration saturate every part of his body.There is nopartofhisbody this feelingof joy,bornduringconcentration,doesnot reach.Likeaspringwithinamountainwhoseclearwaterflowsoutanddownallsidesof that mountain and bubbles up in places where water has not previouslyentered, saturating the entire mountain, in the same way, joy, born duringconcentration, permeates the whole of the practitioner’s body; it is presenteverywhere.This is how the practitioner is aware of body as body, frombothwithin and from without, and establishes mindfulness in the body withrecognition, insight,clarity,andrealization.This iscalledbeingawareofbodyasbody.

“Further,bhikkhus,apractitionerwhoisawareofbodyasbody,experiencesafeeling of happinesswhich ariseswith the disappearance of the feeling of joyandpermeateshiswholebody.Thisfeelingofhappinesswhichariseswith thedisappearance of the feeling of joy reaches every part of his body. Just as thedifferent species of blue, pink, red, and white lotus which grow up from thebottomofapondofclearwaterandappearonthesurfaceofthatpondhavetheirtaproots,subsidiaryroots,leaves,andflowersallfullofthewaterofthatpond,andthereisnopartoftheplantwhichdoesnotcontainthewater,sothefeelingofhappinesswhichariseswiththedisappearanceofjoypermeatesthewholeofthepractitioner’sbody,andthereisnopartwhichitdoesnotpenetrate.Thisishow the practitioner is aware of body as body, from both within and fromwithout, and establishes mindfulness in the body with recognition, insight,clarity,andrealization,andthatiscalledbeingawareofbodyasbody.“Further,bhikkhus,apractitionerwhoisawareofbodyasbody,envelopsthe

whole of his bodywith a clear, calmmind, filledwith understanding. Just assomeonewhoputsonaverylongrobewhichreachesfromhisheadtohisfeet,and there is no part of his body which is not covered by this robe, so thepractitionerwithaclear,calmmindenvelopshiswholebody inunderstandingandleavesnopartofthebodyuntouched.Thisishowthepractitionerisawareofbodyasbody,frombothwithinandfromwithout,andestablishesmindfulnessinthebodywithrecognition,insight,clarity,andrealization.Thisiscalledbeingawareofbodyasbody.“Further,bhikkhus,apractitionerwhoisawareofbodyasbody, isawareof

clearlight,knowshowtowelcomeclearlight,practicewithandrecalltomindclear light,whether it comes from in front tobehindhimor frombehind to infrontofhim,dayandnight,aboveandbelowhim,withamindwhich iswell-balanced and not hindered. He practices “the one way in” bymeans of clearlight, and finally his mind is not obscured in darkness. This is how thepractitioner isawareofbodyasbody, frombothwithinandfromwithout,andestablishes mindfulness in the body with recognition, insight, clarity, andrealization.Thisiscalledbeingawareofbodyasbody.“Further,bhikkhus,apractitionerwhoisawareofbodyasbody,knowshow

tousethemeditational‘sign’skillfullyandknowshowtomaintaintheobjectofmeditation skillfully. As someone sitting observes someone lying down andsomeonelyingdownobservessomeonesitting,sothepractitionerknowshowtorecognizethemeditationalsignanduseitskillfullyandknowshowskillfullytomaintaintheobjectofmeditation.Thisishowthepractitionerisawareofbody

asbody,frombothwithinandfromwithout,andestablishesmindfulnessinthebodywithrecognition,insight,clarity,andrealization.Thisiscalledbeingawareofbodyasbody.“Further,bhikkhus,apractitionerwhoisawareofthebody,knowsverywell

thatthisbodyexistsduetotheinterdependenceofthepartsofthebody,fromthetopoftheheadtothesolesofthefeet.Heseesthatallthepartsofthebodyareimpure. In his body are the hairs of the head, the hairs of the body, thefingernails,teeth,hardskin,softskin,flesh,sinews,bones,heart,kidneys,liver,lungs, large intestine, small intestine, gallbladder, stomach, excrement, brain,tears,sweat,sputum,saliva,pus,blood,grease,marrow,bladder,urine.Heseesalltheseclearlyassomeonewithgoodeyesightseesinacaskfullofallsortsofgrains that this is rice, this is millet, this is mustard seed, and so on. Thepractitionerwhotakeshisattentionthroughouthisbodyknowsthatitonlyexistsindependenceonthetruevalueofthepartsoutofwhichitismade,fromthetopoftheheadtothesolesofthefeet,andseesthatallthosepartsareimpure.Thisis how the practitioner is aware of body as body, from bothwithin and fromwithout, and establishes mindfulness in the body with recognition, insight,clarity,andrealization.Thisiscalledbeingawareofbodyasbody.“Further,bhikkhus,apractitionerwhoisawareofbodyasbody,observesthe

elements which comprise his body: ‘In this very body of mine, there is theelementearth, theelementwater, theelement fire, theelementair, theelementspace, and the element consciousness.’ Just as a butcher, after killing the cowandskinningit,laysoutthemeatonthegroundinsixparts,sothepractitionerobserves the six elements ofwhich the body is comprised: ‘Here is the earthelementinmybody,hereis thewaterelement,hereis thefireelement,hereisthe air element, here is the space element, and here is the consciousnesselement.’Thisishowthepractitionerisawareofbodyasbody,frombothwithinandfromwithout,andestablishesmindfulness in thebodywithunderstanding,insight,clarity,andrealization.Thisiscalledbeingawareofbodyasbody.“Further, bhikkhus, a practitioner who is meditating on body as body

visualizesacorpse. It isone tosevendaysoldandhasbeendisemboweledbyvulturesandtornbywolves.Itiseitherdistendedorrotting,havingbeenthrownontothecharnelgroundorburiedintheearth.Whenthepractitionervisualizesacorpselikethis,hecomparesitwithhisownbody:‘Thisbodyofminewillalsoundergo a state such as this. In the end, there is no way it can avoid thiscondition.’ This is how the practitioner is aware of body as body, from bothwithin and from without, and establishes mindfulness in the body with

recognition, insight,clarity,andrealization.This iscalledbeingawareofbodyasbody.“Further,bhikkhus,apractitionerwhomeditatesonbodyasbodyvisualizesa

bluish corpse, decayed and half-gnawed away, lying in a heap on the ground.Whenthepractitionervisualizesacorpselikethis,hecomparesitwithhisownbody:‘Thisbodyofminewillalsoundergoastatesuchasthis.Intheend,thereisnoway itcanavoid thiscondition.’This ishow thepractitioner isawareofbodyasbody,frombothwithinandfromwithout,andestablishesmindfulnessinthebodywith recognition, insight, clarity, and realization.This is calledbeingawareofbodyasbody.“Further,bhikkhus,apractitionerwhomeditatesonbodyasbodyvisualizesa

skeleton which has no skin, flesh, blood, or bloodstains. There are only thebonesheldtogetherbysinews.Whenthepractitionervisualizesaskeletonlikethis,hecomparesitwithhisownbody:‘Thisbodyofminewillalsoundergoastatesuchasthis.Intheend,thereisnowayitcanavoidthiscondition.’Thisishow the practitioner is aware of body as body, from both within and fromwithout, and establishes mindfulness in the body with recognition, insight,clarity,andrealization.Thisiscalledbeingawareofbodyasbody.“Further,bhikkhus,apractitionerwhomeditatesonbodyasbodyvisualizes

the bones scattered in different directions: foot bone, shin bone, thigh bone,clavicle, spinal column, shoulder blade, tarsus, skull—each one in a differentplace.When he visualizes them like this, he compares it with his own body:‘Thisbodyofminewillalsoundergoastatesuchasthis.Intheend,thereisnowayitcanavoidthiscondition.’Thisishowthepractitionerisawareofbodyasbody, from both within and from without, and establishes mindfulness in thebodywith understanding, insight, clarity, and realization. This is called beingawareofbodyasbody.“Further,bhikkhus,apractitionerwhomeditatesonbodyasbody,visualizes

thebonesbleached to thecolorofshellsor thecolorofadove,and theboneswhichhaverotteddowntoformapowder.Whenhevisualizesthemlikethis,hecompares itwith his own body: ‘This body ofminewill also undergo a statesuchasthis.Intheend,thereisnowayitcanavoidthiscondition.’Thisishowthepractitioner is awareofbodyasbody, frombothwithin and fromwithout,and establishesmindfulness in the bodywith recognition, insight, clarity, andrealization.Thisiscalledbeingawareofbodyasbody.”

III.

“Whatisthewaytoremainestablishedinthemeditationonfeelingsasfeelings?“Whenthepractitionerhasapleasantfeeling,heknowsimmediatelythathe

has a pleasant feeling. When he has an unpleasant feeling, he knowsimmediatelythathehasanunpleasantfeeling.Whenhehasaneutralfeeling,heknows immediately that he has a neutral feeling. When there is a pleasantfeeling,anunpleasantfeeling,oraneutralfeelinginthebody;apleasantfeeling,an unpleasant feeling, or a neutral feeling in themind; a pleasant feeling, anunpleasant feeling, or a neutral feeling of this world; a pleasant feeling, anunpleasantfeeling,oraneutral feelingnotof thisworld;apleasantfeeling,anunpleasantfeeling,oraneutralfeelingassociatedwithdesire;apleasantfeeling,anunpleasantfeeling,oraneutralfeelingnotassociatedwithdesire,heisclearlyawareofthis.Thisishowthepractitionerisawareoffeelingsasfeelings,fromboth within and from without, and establishes right mindfulness. If there arebhikkhus and bhikkhunis who meditate on feelings as feelings, according totheseinstructions,thentheyarecapableofdwellinginthemeditationonfeelingsasfeelings.”

IV.

“Whatisthewaytoremainestablishedinthemeditationonmindasmind?“When the practitioner’s mind is attached to something, he knows it is

attachedtosomething.Whenthepractitioner’smindisnotattached,heknowsitisnotattached.Whenthepractitioner’smindhatessomething,heknowsthatithatessomething.Whenhismindisnothating,heknowsitisnothating.Whenhismindisconfused,heknowsitisconfused.Whenitisnotconfused,heknowsit isnot confused.Whenhismind isdefiled,heknows it isdefiled.Whenhismindisnotdefiled,heknowsitisnotdefiled.Whenitisdistracted,heknowsitisdistracted.When it isnotdistracted,heknows it isnotdistracted.Whenhismind has obstacles, he knows it has obstacles. When it has no obstacles, heknowsithasnoobstacles.Whenitistense,heknowsitistense.Whenitisnottense,heknowsitisnottense.Whenitisboundless,heknowsitisboundless.When it is bound, he knows it is bound.When hismind is concentrating, heknows it is concentrating. When it is not concentrating, he knows it is notconcentrating.Whenhismindisnotliberated,heknowsitisnotliberated.Whenit is liberated,heknowsit is liberated.Thatishowthepractitionerisawareofmindasmind,frombothwithinandfromwithout,andestablishesmindfulnessin themindwith recognition, insight,clarity,and realization,and that iscalledbeing aware ofmind asmind. If bhikkhusor bhikkhunismeditate onmind asmindaccordingtothedetailsoftheseinstructions,thentheyknowhowtodwellinthepracticeofobservingmindasmind.”

V.

“Whatisthewaytoremainestablishedinthemeditationonobjectsofmindasobjectsofmind?“Whenthepractitionerrealizesthathiseyesincontactwithformgiveriseto

an internal formation, then he knows without any doubt that an internalformation isbeing formed. If there isno internal formation,heknowswithoutanydoubtthatthereisnointernalformation.Ifaninternalformationthathadnotarisen formerly now arises, he knows this. If an internal formation that hadarisenformerlynowcomestoanendandwillnotariseagain,heknowsthis.Thesameistruewithalltheothersenseorgans:ears,nose,tongue,body,andmind.Whenthesesenseorgansareincontactwithanexternalobjectandbringaboutaninternalformation,thenthepractitionerknowswithoutanydoubtthatthereisan internal formation. If an internal formation which had not arisen formerlynow arises, he knows this. If an internal formationwhich had arisen formerlynowcomes toanendandwillnot ariseagain,heknows this.This ishow thepractitionerisawareofobjectsofmindasobjectsofmind,frombothwithinandfrom without, and establishes mindfulness in the object of mind withrecognition,insight,clarity,andrealization.Thisiscalledbeingawareofobjectsofmind as objects ofmind. If bhikkhus or bhikkhunismeditate on objects ofmindasobjectsofmindaccordingtotheseinstructions,thentheyknowhowtodwellinthepracticeofobservingobjectsofmindasobjectsofmindwithregardtothesixrealmsofconsciousness.“Further,bhikkhus,whenthepractitionerismeditatingonobjectsofmindas

objectsofmind,ifheseessensualdesireinhimself,heknowswithoutanydoubtthat sensual desire is there. If he sees no sensual desire in himself, he knowswithoutanydoubtthatnosensualdesireisthere.Ifasensualdesirethathadnotarisenformerlynowarises,heknowsthiswithoutanydoubt.Ifasensualdesirethathadarisenformerlynowcomes toanend,healsoknowsthiswithoutanydoubt.Thesameistrueofthefourotherobstacles:anger,torpor,agitation,anddoubt.Ifthereisdoubtinhismind,heknowsforcertainthatthereisdoubt.Ifthereisnodoubtinhismind,heknowsforcertainthatthereisnodoubt.Whenaformally nonexistent doubt arises, he knows that for certain.When an alreadyarisendoubt comes to an end, he alsoknows that for certain.That is how the

practitionerisawareofobjectsofmindasobjectsofmind,frombothwithinandfrom without, and establishes mindfulness in the object of mind withrecognition, insight, clarity, and realization, and that is called being aware ofobjects of mind as objects of mind. If bhikkhus or bhikkhunis meditate onobjectsofmindasobjectsofmindaccordingtothedetailsoftheseinstructions,then they know how to dwell in the practice of observing objects ofmind asobjectsofmindwithregardtotheFiveObstacles.“Furtherbhikkhus,whenthepractitionerismeditatingonobjectsofmindas

objectsofmind,ifheseesinhismindtheFactorofAwakening,mindfulness,heknowswithout any doubt that mindfulness is there.Whenmindfulness is notpresent, he knows without a doubt that mindfulness is not present. Whenmindfulnesswhichhadformerlynotbeenpresentisnowpresent,thepractitioneralso knows this without any doubt.When mindfulness has arisen and is stillpresent,isnotlost,doesnotdeclinebutactuallyincreases,thepractitionerisalsoawareof all this.The same is trueof all theotherFactorsofAwakening—theinvestigationofdharmas,energy,joy,ease,concentration,andlettinggo.Whenletting go is present in hismind, he knowswithout a doubt that letting go ispresent.Whenlettinggoisnotpresent,heknowswithoutadoubtthatlettinggois not present. When letting go that had formerly not been present is nowpresent,thepractitioneralsoknowsthiswithoutanydoubt.Whenlettinggohasarisenandisstillpresent,isnotlost,doesnotdecline,butactuallyincreases,thepractitioner is also aware of all this. This is how the practitioner is aware ofobjects of mind as objects of mind, from both within and from without, andestablishesmindfulnessintheobjectofmindwithunderstanding,insight,clarity,andrealization,and that iscalledbeingawareofobjectsofmindasobjectsofmind.Ifbhikkhusorbhikkhunismeditateonobjectsofmindasobjectsofmindaccordingtotheseinstructions, thentheyknowhowtodwell inthepracticeofmeditating on objects of mind as objects of mind with regard to the SevenFactorsofAwakening.”

VI.

“AnybhikkhuorbhikkhuniwhopracticesbeingestablishedintheFourGroundsofMindfulness for seven yearswill certainly realize one of two fruits—eitherattaining in this very life the highest understanding or the fruit ofArhatwithsomeresidueofignorance.Andnotjustseven,orsix,orfive,orfour,orthree,ortwo years, or one year. A bhikkhu or a bhikkhuni who practices beingestablishedintheFourGroundsofMindfulnessforsevenmonthswillcertainlyrealize one of two fruits—either attaining in this very life the highestunderstandingor the fruitofArhatwithsomeresidue fromformerdeeds.Andnot just sevenmonths, or six, five, four, three, twomonths, or onemonth.AbhikkhuorabhikkhuniwhopracticesbeingestablishedintheFourGroundsofMindfulness for seven days and seven nightswill certainly realize one of twofruits—eitherattaininginthisverylifethehighestunderstandingorthefruitofArhat with some residue from former deeds. Not to mention seven days andseven nights, six days and nights, five days and nights, four days and nights,threedaysandnights,twodaysandnights,oronedayandnight,abhikkhuorabhikkhuniwhopracticesbeingestablishedintheFourGroundsofMindfulnessfor just a fewhours, if shebegins thepractice in themorning,by theeveningtherewill have been progress, and if she begins in the afternoon, by nightfalltherewillhavebeenprogress.”After theLordBuddhahadspoken, thebhikkhusandbhikkhuniswhoheard

himteachweredelightedtocarryouttheBuddha’steachings.

VERSIONTHREE:THEONEWAYINSUTRA

YiRuDaoJing (Mahasanghika) fromEkottaraAgama,chapter12.Translatedby Dharmanandi from Sanskrit into Chinese, and by Thich Nhat Hanh andAnnabelLaityintoEnglish.formSanskritintoChineseandbyThichNhatHanhandAnnabelLaityintoEnglish.

I.

I heard thesewords of theBuddha one timewhen hewas staying in the JetaGroveinthetownofSravasti.TheLordaddressedtheassemblyofmonks:“There is a way to practice which purifies the actions of living beings,

eradicatesallsorrow,anxiety,andtherootsofafflictions,andleadstothehighestunderstandingandtherealizationofnirvana.ItisapathwhichdestroystheFiveObstacles. It is the path of the FourWays of Stopping andConcentrating theMind.Whyisitcalled‘theonewayin?’Becauseitisthewaytotheonenessofmind.Whyisitcalledaway?BecauseitistheNobleEightfoldPath,thewayofrightview,rightcontemplation,rightaction,rightlivelihood,rightpractice,rightspeech,rightmindfulness,andrightconcentration.Thisexplainstheexpression‘theonewayin.’“WhatthenaretheFiveObstacles?Theyareattachment,aversion,agitation,

torpor,anddoubt.Thesearetheobstacleswhichneedtoberemoved.“What are the Four Ways of Stopping and Concentrating the Mind? The

practitionermeditatesonthebodyinthebodyfromwithintoendunwholesomethoughts and remove anxiety, and hemeditates on the body in the body fromwithout to end unwholesome thoughts and remove anxiety. The practitionermeditatesonthefeelingsinthefeelingsfromwithinandfromwithoutinordertobeatpeaceandhavejoy,andhemeditatesonthefeelingsinthefeelingsfromboth within and from without in order to be at peace and have joy. Thepractitionermeditatesonthemindinthemindfromwithin,andhemeditatesonthemindinthemindfromwithoutinordertobeatpeaceandhavejoy,andhemeditatesonthemindinthemindfrombothwithinandfromwithoutinordertobeatpeaceandhavejoy.Thepractitionermeditatesontheobjectsofmindintheobjects of mind fromwithin, and hemeditates on the objects of mind in theobjects of mind from without in order to be at peace and have joy, and hemeditates on theobjects ofmind in theobjects ofmind frombothwithin andfromwithoutinordertobeatpeaceandhavejoy.”

II.

“How does the practitionermeditate on the body fromwithin so as to realizepeaceandjoyinhimself?“In this case, the practitioner meditates on the nature and functions of the

body.Whenheexaminesitfromheadtotoesorfromtoestohead,heseesthatitis composed of impure constituents, and he is unable to be attached to it.Heobserves that this bodyhas hair of the head andhair of the body, nails, teeth,skin, flesh, sinews, bones,marrow, sweat, pus, stomach, small intestine, largeintestine, heart, liver, spleen, kidneys. He observes and recognizes urine,excrement,tears,saliva,bloodvessels,grease,andobservingandknowingthemall, he is unattached and regrets nothing. This is the way the practitionerobserves the body in order to realize peace and joy and be able to endunwholesomethoughtsandremoveanxietyandsorrow.“Further the practitioner meditates on this body in order to see the Four

Elementsofearth,water,fire,andair,andhedistinguishestheseFourElements.Justlikeaskillfulbutcherorhisapprenticemightlayoutthedifferentpartsofaslaughteredcowanddistinguishtheleg,heart, torso,andhead, thepractitionerobservinghisownbodydistinguishes theFourElements justasclearly,seeingthat this isearth, this iswater, this is fire,and this isair.Thus thepractitionermeditatesonthebodyinthebodyinordertoendattachment.“Further, bhikkhus, one should observe this body as havingmany openings

fromwhichmany impuresubstances flow.Justaswe lookatbambooor reedsandseethejointsinthecanes,sothepractitionerobservesthebodywithmanyopeningsfromwhichimpuresubstancesflow.“Further, bhikkhus, the practitionermeditates on the corpse of onewhohas

died one day ago or one week ago. It is distended, fetid, impure. Then hemeditatesonhisownbodyandseesthathisownbodyisnodifferent.Thisverybody of his will not be able to escape death. The practitioner observes thiscorpsebeingseenandpeckedatbyvultures,beingdiscoveredandgnawedatbyallsortsofwildcreaturesliketigers,panthers,andwolves,andthencomesbackto observinghis ownbody and sees that it is nodifferent. ‘This verybodyofmine will not be able to escape that condition.’ This is how the practitionermeditatesonthebodytorealizepeaceandjoy.

“Further,bhikkhus,thepractitionervisualizesacorpse,whichhaslainontheground for a year. It is half-eaten, fetid, and impure. Then he comes back tomeditating on his ownbody and sees that his ownbody is no different. ‘Thisvery body ofminewill not be able to escape that condition.’ This is how thepractitionermeditatesonthebody.“Further,bhikkhus,thepractitionervisualizesthecorpsefromwhichtheskin

and fleshhas shriveledaway.All that is left are thebones stainedwithblood.Thenhecomesbacktomeditatingonhisownbodyandseesthathisownbodyisnodifferent.‘Thisverybodyofminewillnotbeabletoescapethatcondition.’Thisishowthepractitionermeditatesonthebody.“Further,bhikkhus,thepractitionervisualizesaskeleton,whichisjustbones

heldtogetherbysomeligaments.Thenhecomesbacktomeditatingonhisownbodyandseesthathisownbodyisnodifferent.‘Thisverybodyofminewillnotbeable toescape thatcondition.’This ishowthepractitionermeditateson thebody.“Further, bhikkhus, the practitioner visualizes a corpsewhich has become a

collection of scattered bones, all in different places: the hand bone, leg bone,ribs,shoulderblades,spinalcolumn,kneecap,andskull.Thenhecomesbacktomeditating on his ownbody and sees that his ownbody is no different. ‘Thisverybodyofminewillnotbeabletoescapethatcondition.’Hisbodywillalsodecayinthatway.Thisishowthepractitionermeditatesonthebodyinordertorealizepeaceandjoy.“Further, bhikkhus, the practitioner visualizes a corpsewhich has become a

collectionofbonesbleached likeshells.Thenhecomesback tomeditatingonhisownbodyandseesthathisownbodyisnodifferent.‘Thisverybodyofminewillnotbeabletoescapethatcondition.’Hisbodywillalsodecayinthatway.Thisishowthepractitionermeditatesonthebody.“Further, bhikkhus, the practitioner visualizes a corpsewhich has become a

collectionofyellowingbones,towhichthereisnothingworthbeingattached,orbonesthathavebecomethecolorofashandarenolongerdistinguishablefromthe earth. Thus the practitioner meditates on his own body, abandoningunwholesomethoughtsandremovingsorrowandanxiety,observing,‘Thisbodyisimpermanent,itissomethingwhichdecomposes.’Apractitionerwhoobserveshimselflikethisfromwithinorfromwithout,orbothfromwithinandwithoutthebodytogetherunderstandsthatthereisnothingwhichiseternal.”

III.

“Howdoesthepractitionermeditateonthefeelingsinthefeelings?“Whenthepractitionerhasapleasantfeeling,heknowsthathehasapleasant

feeling.Whenhehasapainful feeling,heknowsthathehasapainful feeling.Whenhis feelingsareneutral,heknows thathis feelingsareneutral.Whenhehasapleasant,painful,orneutralfeelingwithamaterialbasis,heknowsthathehasapleasant,painful,orneutral feelingwithamaterialbasis.Whenhehasapleasant,painful,orneutralfeelingwithanonmaterialbasis,heknowshehasapleasant, painful, or neutral feelingwith a nonmaterial basis. This is how thepractitionermeditatesonthefeelingsinthefeelingsbyhisowninsight.“Further,bhikkhus,whenthepractitionerhasapleasantfeeling,thenthereis

not a painful feeling, and the practitioner knows there is a pleasant feeling.When there is a painful feeling, then there is not a pleasant feeling, and thepractitionerknowsthatthereisapainfulfeeling.Whenthereisaneutralfeeling,thenthereisneitherapleasantfeelingnorapainfulfeeling,andthepractitionerisawarethatthefeelingisneitherpleasantnorpainful.Thepractitionerisawareofthearisingofalldharmasandthedisappearanceofalldharmasinsuchawaythat, by his own insight, he realizes peace and joy. As feelings arise, thepractitioner recognizes and is aware of them and their roots, and he is notdependentonthemanddoesnotgiverisetofeelingsofattachmenttotheworld.At that time there is no fear, and having no fear, he liberates himself foreverfromillusionandrealizesnirvana.Birthanddeathareno longer.Theholy lifehasbeen lived.What needs tobedonehasbeendone.Therewill benomorerebirth.Heunderstandsthisdirectly.Thisishowthepractitionerisawareofthefeelingsinthefeelingstoenddispersedthinkingandremovesorrowandanxiety.Such is the meditation on the inside of the feelings and the outside of thefeelings.”

IV.

“Whatismeantbymeditatingonthemindinthemindinordertorealizepeaceandjoy?“Whenthepractitionerhasdesireinhismind,heknowsthathehasdesirein

hismind.Whenhedoesnothavedesire,heknowsthathedoesnothavedesire.Whenhehashatredinhismind,heknowsthathehashatredinhismind.Whenhedoesnothavehatred,heknows thathedoesnothavehatred.Whenhehasconfusion in hismind, he knows that he has confusion in hismind.When hedoesnothaveconfusion,heknows thathedoesnothaveconfusion.Whenhehascravinginhismind,heknowsthathehascravinginhismind.Whenhedoesnothavecraving,heknowsthathedoesnothavecraving.Whenthereismasteryof his mind, he knows that there is mastery of his mind. When there is nomastery,heknowsthereisnomastery.Whenthereisdispersion,heknowsthatthere is dispersion. When there is no dispersion, he knows that there is nodispersion.When there is inattention,heknows that there is inattention.Whenthere is no inattention, he knows that there is no inattention. When there isuniversality,heknowsthatthereisuniversality.Whenthereisnouniversality,heknowsthatthereisnouniversality.Whenthereisextensiveness,heknowsthatthere isextensiveness.When there isnotextensiveness,heknows that there isnot extensiveness. When there is boundlessness, he knows that there isboundlessness. When there is not boundlessness, he knows that there is notboundlessness. When there is concentration, he knows that there isconcentration. When there is no concentration, he knows that there is noconcentration.Whenhehasnotyetrealizedliberation,heknowsthathehasnotyet realized liberation.When he has realized liberation, he knows that he hasrealizedliberation.“Thisishowthepractitionerismindfulofthemindinthemind.Heobserves

thearisingofdharmas,observesthedestructionofdharmas,orobservesboththearisinganddestructionofdharmas;beingmindfulofdharmasinordertorealizepeaceandjoy.Heisabletosee,know,andobservewhatisnotobservable,andhedoesnotbecomedependenton theobjectanddoesnotgive rise toworldlythoughts.Becausetherearenothoughtsofattachmenttotheworld,thereisnofear.Becausethereisnofear,thereisnoresidueofaffliction.Whenthereisno

residueofaffliction,nirvanaarises,andbirthanddeatharenomore,theholylifeis realized, what needs to be done has been done, and therewill be nomorerebirth.Thepractitioner knows all this to be true.Thus in his ownperson thepractitionerobservesmindinmind,bothfromwithinandfromwithout,inordertoremoveuncontrolledthoughtandcutoffallanxiety.”

V.

“Whatismeantby‘meditatingontheobjectsofmindintheobjectsofmind?’“Whenthepractitionerpracticesthefirstfactorofawakening,mindfulness,it

isinrelianceontheinitialapplicationofthought,onno-craving,ondestroyingtheunwholesomemindandabandoningtheunwholesomedharmas.Hepracticesthe factors of awakening, investigation of dharmas, energy, joy, concentration,and letting go, in reliance on applied thought, in reliance on no-craving, inreliance on destroying the unwholesome dharmas. This is how he practicesmeditatingontheobjectsofmindintheobjectsofmind.“Further, bhikkhus, having been liberated from sensual attachment, having

abandoned unwholesome dharmas, with initial application of thought andsustained thought,with joy,hedelights todwell in the firstdhyana inorder tohavejoyinhisownperson.Thisishowthepractitionermeditatesontheobjectsofmindintheobjectsofmind.“Further,bhikkhus,withthepassingofappliedthoughtandsustainedthought,

a joyarises inhismindwhich leads to theonenessofmind.When there isnomore initial application of thought and sustained thought, the practitioner,maintainingjoy,enterstheseconddhyanathathaspeaceaswellasjoy.Thisishowthepractitionermeditatesontheobjectsofmindintheobjectsofmind.“Further, bhikkhus,with thepassingof thought and the constant practiceof

lettinggoofappliedthought,heenjoysforhimselfthatstatewhichtheholyoneslongfor,wheremindfulnessinlettinggoisfullypurified,andheentersthethirddhyana. This is how the practitioner meditates on the objects of mind in theobjectsofmind.“Further, bhikkhus, with the absence of joy, when anxiety about joy and

elationaswellaspleasureandpainarenolonger,andhismindfulnessinlettinggo is fullypurified,heenters the fourthdhyana,and that is tomeditateon theobjectsofmindintheobjectsofmind.Hemeditatesonthearisingofdharmasandthepassingofdharmasinordertoarriveatpeaceandjoy.Herealizesrightmindfulness in the present moment. He is able to see, know, and abandondispersion. He is no longer dependent on anything. He does not give rise tothoughts of the world. Because he does not have worldly thoughts, he is notafraid.Whenthereisnofear,birthanddeathnolongerexist,andtheholylife

hasbeenaccomplished,whatneedstobedonehasbeendone,thereisnomorerebirth,andeverythingisknowninitstruenature.”

VI.

“Bhikkhus, relying on this one way of entering the path, living beings arepurified, freed from sorrow and anxiety, their minds no longer subject toagitation, their understanding stable, and they are able to realize nirvana.Thisoneway in is the destruction of theFiveHindrances and practice of theFourWays of Stopping andConcentrating theMind.”The bhikkhuswho heard theBuddhateachthus,appliedthemselvesjoyfullyatthattimetothepractice.

SUMMARYCOMPARISONOFTHETHREEVERSIONS

I.

Thissectionisaboutthecircumstancesunderwhichthesutrawasdelivered,theimportance of the sutra, and the subject matter of the sutra, namely the FourEstablishmentsofMindfulness.In the first and second versions, it says that the sutra was delivered at

Kammassadhamma,inthelandoftheKurupeople.ThethirdversionsaysthatthesutrawasdeliveredinJetavanaMonasteryinSravasti.In thissection,all threeversionsuse the term,“ekayana”(theOneVehicle).

The third version uses this term in the title of the sutra. The first and secondversionsusetheterm,“nianchu”(EstablishmentsofMindfulness)inthetitle.A literal translation of the first sentence following the description of the

locationinthefirstversionofthesutrawouldsay,“Thisoneway,Obhikkhus,istheway”or“Thisonlyway,Obhikkhus,istheway.”(ekayanoayambhikkhavemaggam). The second version says, “O bhikkhus, there is a way.” The thirdversion says, “There is the ‘oneway in.’Why should it be called ‘oneway?’Becauseitreferstooursingle-mindconcentration.”Thefirstsectionofthefirstversionisshortandconcise.Thesecondversion

addsthatalltheTathagatasofthethreetimes,thankstotheirpracticeoftheFourEstablishmentsofMindfulness,were able toovercome theFiveObstacles andrealize the path. The third version alsomentions the FiveObstacles and sayswhattheyare.ItalsosaysthattheNobleEightfoldPathisapathforpracticingthe Four Establishments ofMindfulness. In The OneWay In Sutra, the FourEstablishments of Mindfulness are called the “Four Practices to Stop andConcentratetheMind.”Aspreviouslydiscussed,thereissomequestionwhetherthetranslatorofthethirdversionisGautamaSanghadevaorDharmanandi.IfthetranslatorhadbeenSanghadeva,itislikelyhewouldhaveusedtheterm“FourEstablishmentsofMindfulness,”ashedidinversiontwo.

II.

Thissectionexpounds thewaysofobserving thebody in thebody. In thefirstversion,sixwaysofobservingthebodyaretaught:

1.Observingthebreathing2.Observingthepositionsofthebody3.Observingmovementsandfunctionsofthebody4.Observingthepartsofthebody5.Observingtheelementsinthebody6.Observingacorpse

In thesecondversion, thesesixwaysofobserving thebodyarealso taught,butbreathingisofferedthirdfollowingthepositionsandfunctionsofthebody.In the observation of a corpse, only five parts are given to this observationinsteadofthenineinthefirstversion.Thethirdversionteachesonlythreewaysofobservingthebody.Itdoesnot

include observing the breathing, the positions, or the functions of the body.Thereareeightpartstothemeditationonobservingacorpse.Theuniquefeatureofthesecondversionisthat,afterthesixteachingsonhow

toobservethemovementsandfunctionsofthebody,thereisasectionthatdealswith unwholesome thoughts. This section has two parts: how to use awholesomemindtodealwithanunwholesomemindandhowtousethemindtorestrainthemind,likeastrongwrestlerholdingdownaweakman.BothoftheseideascomefromVitakkasanthanaSutta(MajjhimaNikaya20).Wecansaywithcertainty that this partwas added at a later date, and in factwas added in aninappropriateplaceinthesutra,becauseat thispoint, theBuddhaisdiscussingthe practice of observing the body in the body and has not yet reached theEstablishmentofMind.Other differences in the second version are teachings on the kind of

concentration that gives birth to joy and happiness,which is equivalent to thefirstjhana,andaconcentrationthatabandonsjoybutmaintainshappiness,whichis equivalent to the second jhana, aswell asmeditationsonpurity, clear light,andsigns.All this isevidence that thepracticeof theFourJhanashadalreadybeguntoinfiltratetheSutraPitaka,althoughdiscreetly.Bythetimeofthethirdversion, the practice of the jhanas is mentioned quite openly, by name. The

meditationwhich observes the clear light can be seen as announcing the firststeps in the formationofPureLandBuddhism,and themeditationon thesignwillbedevelopedintheuseofthekasina,asymbolicimagevisualizedasapointofconcentration.When it comes to the section that teaches observingmindfully the different

elementswhichconstitutethebody,thesecondversionmentionssixelementsasopposed to the usual four elements of the first and third versions. The sixelementsareearth,water,air,fire,emptiness,andconsciousness.Thethirdversionhasanadditionalpracticethatistheobservationofimpure

elementspouringout fromtheaperturesof thebody(notasapartof theNineContemplationsofthecorpse).Inthethirdversion,thephrasemostoftenrepeatedis,“toarriveatpeaceand

joy.”Theequivalentphrasesmostrepeatedinthefirstandsecondversionsareasfollows:

VersionOne:

Thisishowapractitionerobservesthebodyinthebody.Heobservesthebodyfromwithinorfromwithout,orfrombothwithinandwithout.Heobservestheprocessofcoming-to-beinthebodyortheprocessofdissolutioninthebodyorboththeprocessofcoming-to-beandtheprocessofdissolution.Orheismindfulofthefact,‘Thereisabodyhere,’untilunderstandingandfullawarenesscomeabout.Hemaintainstheobservation,free,notcaughtupinanyworldlyconsideration.Thatishowtopracticeobservationofthebodyinthebody.VersionTwo:Thisishowthepractitionerisawareofbodyasbody,bothinsidethebodyandoutsidethebody,andestablishesmindfulnessinthebodywithrecognition,insight,clarity,andrealization.Thisiscalledbeingawareofbodyasbody.

Theseparagraphsarerepeatedinthesectionsofthesutrateachingobservationofthefeelings,themind,andthedharmas,substitutingthewordsfeelings,mind,ordharmasforthewordbody.Ifwearebotheredbyquestionssuchas“Howcantherebeaninsideofthefeelingsoranoutsideofthefeelings?”whenweread,“mindfully observing the feelings in the feelings, observation of the feelingsfrom within or from without, or from both within and without,” we must

remember that repetition, though not always relevant, is a mark of oraltransmission. The second version uses the phrase, “observes the body as thebody”(Chinese:guanshenrushen)insteadofthephrase,“observesthebodyinthebody”(Pali:kayekayanupassana).

III.

This section concerns the practice of observing the feelings in the feelings.“Feelings” is the translation from the Pali vedana in the first version. In thesecond version theChineseword used to translate vedana is jue, while in thethirdversionthewordusedistong.Whydoesthethirdversionusetonginsteadof jue? The original meaning of tong is “painful.” Perhaps the translator hadbeenstronglyinfluencedbythedoctrinethateverysinglefeelingissuffering.Inthis third section, the third version emphasizes that when there is a painfulfeeling,therecannotbeapleasantfeeling,andwhenthereisapleasantfeeling,therecannotbeapainfulfeeling.Italsoemphasizes thenecessityofobservingmindfully thearisinganddisappearingof feelingsandknowing their source inordernottobeimprisonedinthemorafraidofthem.Thisisapositivepointinthethirdversion.Thefollowingisaquotationfromthethirdversion:“Becauseheisnotafraid,

heisabletorealizenirvana.Birthanddeatharenomore,theholylifehasbeenrealized,what needs to bedonehas beendone, therewill benomorebirths.”Thisquotation,whichisnotfoundinthefirstandsecondversions,appearsthreetimesinthethirdversion.Itisasentencethatisfoundoverandoveragaininthesutras andmost probably during the course of oral transmission it was addedhere.

IV.

Thissectiondealswithobservingthemindinthemind.Thethirdversiondoesnot mention mindfulness of the process of the arising and disappearing ofpsychological phenomena as do the first and second versions. In the thirdversion,itismentionedthatweobservethedharmasthatwecanknow,see,andobserveaswellasdharmasthatwecannotobserve.Theword“observe”herehasthemeaningofpracticingmindfulobservation.Observingdharmaswhichcannotbeobserved isastrange idea,equivalent to the teachingof theSutraofForty-TwoChapters,“Ourpracticeisthepracticewhichisnon-practice,”whichhasastrongMahayanaflavor.Anadditionalquotationofinterestfromthethirdversionis:“Thepractitioner

does not rely on anything at all, does not give rise to thoughts of the world.Becausethereisnoarisingofsuchthoughts,thereisnomorefear.Becausethereisnomorefear,noresidueoftheafflictionsisleft,andnirvanaisrealized.”Thelatter part of this quotation is nearly equivalent to the Prajñaparamita HrdayaSutra:“Havingnoobstacles, theyovercomefear, liberating themselves foreverfromillusionandrealizingperfectnirvana.”

V.

Thispartdealswith thepracticeofobservingdharmas indharmas. In the firstversion, we have the practices of observing the Five Obstacles, the FiveSkandhas, the Twelve Realms of SenseOrgans and SenseObjects, the SevenFactorsofAwakening,andtheFourNobleTruths.Thefirstversion(initsformintheDighaNikaya)developsateachingonthemindfulobservationoftheFourNobleTruthsandtheNobleEightfoldPath,andthisdevelopmentiswhatgivesit its name Maha (“great”) Satipatthana. The second version only teachesmindful observation of theTwelveRealms, theFiveObstacles, and theSevenFactorsofAwakening.The third version only teaches the Seven Factors of Awakening. (It has

already dealtwith the FiveObstacles in its first section.) Possibly because ofcarelessness on the part of the copyist, only six of the Seven Factors ofAwakening arementioned:mindfulness, investigation of dharmas, energy, joy,concentration, and equanimity.The thirdversion teaches theFour Jhanas.Theterms vitarka and vicara, usually translated as “initial application” and“sustainedattention”aretranslatedintoChineseasjue(“perception”)andguan(“observation”). In this fifth section, the third version repeats the phrases wehave already seen in the second and fourth sections and which have beencomparedwithpartof thePrajñaparamitaHrdayaSutra,andaddssomewordsthatmakeitseemevenclosertothePrajñaparamita.Thesewordsareequivalentto“liberatingthemselvesforeverfromillusion”ofthePrajñaparamita.

VI.

This section dealswith the length of time the practitioner needs to realize thefruitsofthepractice,anditidentifieswhatthosefruitsare.Thefirstversionsaysthatthefruitknownasthehighestunderstandingcanbereachedinthisverylife,if the practitioner practices theEstablishments ofMindfulness. The sutra saysthatpracticingforsevenyears,fiveyears,downtoonemonth,andhalfamonth,and,finally,sevendays,canalsoresultinthehighestunderstanding.Thesecondversiongoes farther, saying that topracticemindfulness forone

dayandnightcan lead tohighestawakening,or that ifwebegin topractice inthemorning, by the afternoon thepracticewill alreadyhave results.The thirdversiondoesnotmentiontheperiodoftimenecessaryforrealizingthefruitsofthepractice.

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1

TounderstandtheSutraontheFourEstablishmentsofMindfulnessmoredeeply,readersareadvised tostudy theSutraon theFullAwarenessofBreathing, seeThichNhatHanh,Breathe!YouAreAlive(Berkeley,CA:ParallaxPress,1996);and the Sutra on the Better Way to Live Alone, see Thich Nhat Hanh,OurAppointmentwithLife(Berkeley,CA:ParallaxPress,1990).2

ThichNhatHanh,PresentMoment,WonderfulMoment(Berkeley,CA:ParallaxPress,1990).3

ThichNhatHanh,TheSunMyHeart(Berkeley,CA:ParallaxPress,1988).4

See Thich Nhat Hanh, The Heart of Understanding (Berkeley, CA: ParallaxPress,1988)foramorecompleteexplanationofthispoint.

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SutratranslatedfromthePalibyThichNhatHanhandAnnabelLaity.TranslatedfromtheVietnamesebyAnnabelLaity.

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eISBN:978-1-935-20929-4