SUFFERING SUFFERING How do we know if an animal is suffering?
With Each & Every Breath - dhammatalks.org · course, are the person who will most directly...
Transcript of With Each & Every Breath - dhammatalks.org · course, are the person who will most directly...
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IntroductionMEDITATION:WHAT&WHY
Meditationistrainingforthemind,tohelpitdevelopthestrengthsandskillsitneedstosolveitsproblems.Justastherearemanydifferentremediesforthevariousillnessesofthebody,therearemanydifferenttypesofmeditationforthevariousproblemsofthemind.
Themeditationtechniquetaughtinthisbookisaskillaimedatsolvingthemind’smostbasicproblem:thestressandsufferingitbringsonitselfthroughitsownthoughtsandactions.Eventhoughthemindwantshappiness,itstillmanagestoweighitselfdownwithmentalpain.Infact,thatpaincomesfromthemind’smisguidedeffortstofindhappiness.Meditationhelpstouncoverthereasonsforwhytheminddoesthisand,inuncoveringthem,helpsyoutocurethem.Incuringthem,itopensyoutothepossibilityofgenuinehappiness,ahappinessyoucanrelyon,ahappinessthatwillneverchangeorletyoudown.
That’sthegoodnewsofmeditation:Genuinehappinessispossible,andyoucanreachitthroughyourownefforts.Youdon’thavetocontentyourselfonlywithpleasuresthatwilleventuallyleaveyou.Youdon’thavetoresignyourselftotheideathattemporaryhappinessisthebestlifehastooffer.Andyoudon’thavetopinyourhopesforhappinessonanypersonorpoweroutsideyourself.Youcantrainthemindtoaccessatotallyreliablehappiness,ahappinessthatcausesnoharmtoyouortoanyoneelse.
Notonlyisthegoalofmeditationgood;themeansforattainingthatgoalaregoodaswell.They’reactivitiesandmentalqualitiesyoucanbeproudtodevelop:thingslikehonesty,integrity,compassion,mindfulness,anddiscernment.Becausetruehappinesscomesfromwithin,itdoesn’trequirethatyoutakeanythingfromanyoneelse.Yourtruehappinessdoesn’tconflictwiththetruehappinessofanyoneelseintheworld.Andwhenyoufindtruehappinessinside,youhavemoretosharewithothers.
Thisiswhythepracticeofmeditationisanactofkindnessforothersaswellasforyourself.Whenyousolvetheproblemofstressandsuffering,you,of
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course,arethepersonwhowillmostdirectlybenefit.Butyouaren’ttheonlyone.Thisisbecausewhenyoucreatestressandsufferingforyourself,youweakenyourself.Youplaceburdensnotonlyonyourselfbutalsoonthepeoplearoundyou:bothbyhavingtodependonthemforhelpandsupport,andalsobydamagingthemwiththefoolishthingsyoumightdoorsayoutofweaknessandfear.Atthesametime,you’rehamperedfromhelpingthemwiththeirproblems,foryourhandsarefilledwithyourown.Butifyourmindcanlearnhowtostopcausingitselfstressandsuffering,you’relessofaburdenonothersandyou’reinabetterpositiontogivethemahelpinghand.
Sothepracticeofmeditationteachesyoutorespectthethingswithinyouthatareworthyofrespect:yourdesireforagenuinehappiness,totallyreliableandtotallyharmless;andyourabilitytofindthathappinessthroughyourownefforts.
Tobringatotalendtothemind’sself-inflictedstressandsufferingrequiresagreatdealofdedication,training,andskill.Butthemeditationtechniquetaughtinthisbookdoesn’tgiveitsbenefitsonlytopeoplewhoarereadytofollowitallthewaytothetotalcureofawakening.Evenifyousimplywanthelpinmanagingpainorfindingalittlemorepeaceandstabilityinyourlife,meditationhasplentytoofferyou.Itcanalsostrengthenthemindtodealwithmanyoftheproblemsofday-to-daylife,becauseitdevelopsqualitieslikemindfulness,alertness,concentration,anddiscernmentthatareusefulinallactivities,athome,atwork,orwhereveryouare.Thesequalitiesarealsohelpfulindealingwithsomeofthelarger,moredifficultissuesoflife.Addiction,trauma,loss,disappointment,illness,aging,andevendeatharealoteasiertohandlewhenthemindhasdevelopedtheskillsfosteredbymeditation.
Soevenifyoudon’tmakeitallthewaytototalfreedomfromstressandsuffering,meditationcanhelpyoutohandleyoursufferingsmoreskillfully—inotherwords,withlessharmtoyourselfandthepeoplearoundyou.This,initself,isaworthwhileuseofyourtime.Ifyouthendecidetopursuethemeditationfurther,toseeifitreallycanleadtototalfreedom,somuchthebetter.
WHAT'SINTHISBOOK
Themeditationtechniquedescribedhereisdrawnfromtwosources.ThefirstsourceistheBuddha’ssetofinstructionsonhowtousethebreathintrainingthemind.TheseinstructionsarefoundinthePaliCanon,theoldest
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extantrecordoftheBuddha’steachings.AstheCanonstates,theBuddhafoundthebreathtobearestfulmeditationtopic—bothforbodyandmind—aswellasanidealtopicfordevelopingmindfulness,concentration,anddiscernment.Infact,itwasthetopichehimselfusedonthepathtohisawakening.That’swhyherecommendedittomorepeopleandtaughtitinmoredetailthananyothertopicofmeditation.
ThesecondsourceisamethodofbreathmeditationdevelopedinthelastcenturybyAjaanLeeDhammadharo,amasterofabranchofBuddhismknowninThailandastheWildernessTradition.AjaanLee’smethodbuildsontheBuddha’sinstructions,explainingindetailmanyofthepointsthattheBuddhaleftinacondensedform.ItrainedinthistechniquefortenyearsunderAjaanFuangJotiko,oneofAjaanLee’sstudents,sosomeoftheinsightsherecomefrommytrainingwithAjaanFuangaswell.
I’vefollowedthesesourcesinfocusingonthebreathasthemaintopicofmeditationbecauseit’sthesafestofallmeditationtopics.Thetechniquedescribedherebringsthebodyandmindtoabalancedstateofwell-being.Thisinturnallowsthemindtogainbalancedinsightsintoitsownworkings,sothatitcanseethewaysinwhichit’scausingstressandsuffering,andletthemgoeffectively.
Thistechniqueispartofacomprehensivepathofmindtrainingthatinvolvesnotonlymeditationbutalsothedevelopmentofgenerosityandvirtue.Thebasicapproachineachpartofthistrainingisthesame:tounderstandallyouractionsaspartofachainofcausesandeffects,sothatyoucandirectthecausesinamorepositivedirection.Witheveryactioninthought,word,ordeed,youreflectonwhatyou’redoingwhileyou’redoingit.Youlookforthemotivationleadingtoyouractions,andtheresultsyouractionsgiveriseto.Asyoureflect,youlearntoquestionyouractionsinaspecificway:
•Dotheyleadtostressandsuffering,ortotheendofstressandsuffering?•Iftheyleadtostress,aretheynecessary?•Ifnot,whydothemagain?•Iftheyleadtotheendofstress,howcanyoumasterthemasskills?
Traininginvirtueandgenerosityasksthesequestionsofyourwordsanddeeds.Traininginmeditationapproachesalleventsinthemindasactions—
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whetherthey’rethoughtsoremotions—andquestionstheminthesameway.Inotherwords,itforcesyoutolookatyourthoughtsandemotionslessintermsoftheircontent,andmoreintermsofwheretheycomefromandwheretheylead.
Thisstrategyofobservingyouractionsandprobingthemwiththesequestionsisdirectlyrelatedtotheproblemit’smeanttosolve:thestressesandsufferingscausedbyyouractions.That’swhyitunderliesthetrainingasawhole.Meditationsimplyallowsyoutoobserveyouractionsmorecarefully,andtouncoverandabandonevermoresubtlelevelsofstresscausedbythoseactions.Italsodevelopsthementalqualitiesthatstrengthenyourabilitytoactinskillfulways.
AlthoughthemeditationtechniquedescribedhereispartofaspecificallyBuddhisttraining,youdon’thavetobeBuddhisttofollowit.Itcanhelpinovercomingproblemsthataren’tspecifictoBuddhists.Afterall,Buddhistsaren’ttheonlypeoplewhocausethemselvesstressandsuffering,andthequalitiesofminddevelopedthroughmeditationdon’thaveaBuddhistcopyright.Mindfulness,alertness,concentration,anddiscernmentbenefiteveryonewhodevelopsthem.Allthat’saskedisthatyougivethesequalitiesaserioustry.
Thepurposeofthisbookistopresentthepracticeofmeditation—alongwiththelargertrainingofwhichit’sapart—inawaythat’seasytoreadandtoputintopractice.Thebookisdividedintofiveparts,eachpartfollowedbyalistofadditionalresources—books,articles,andaudiofiles—thatwillhelpyouexploretheissuesdiscussedinthatpartinmoredetail.
Thefirstpartofthebookcontainsinstructionsinthebasicstepsofhowtomeditate.Thesecondpartgivesadviceonhowtodealwithsomeoftheproblemsthatmaycomeupasyoupractice.Thethirdpartdealswithissuesthatariseasyoutrytomakemeditationapartofyourlifeasawhole.Thefourthpartdealswithissuesthatariseasyourmeditationprogressestoahigherlevelofskill.Thefifthpartdealswithhowtochooseandrelatetoameditationteacherwhocangiveyouthetypeofpersonalizedtrainingnobookcanpossiblyprovide.
HOWTOREADTHISBOOK
I’vetriedtocovermostoftheissuesthatacommittedmeditatorwillencounterinaself-directedpractice.Forthisreason,ifyou’rebrandnewtomeditationandarenotyetreadytocommittoaseriouspractice,youwillfindmorematerialinthisbookthanyou’llimmediatelyneed.Still,youcanfind
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plentyofusefulguidancehereifyoureadselectively.Agoodapproachwouldbetoreadjustwhat’snecessarytogetstartedmeditatingandthenputthebookdowntogiveitatry.
Togetstarted:
1)Readthediscussionof“Breath”inthefollowingsection,downtotheheading,“Whythebreath.”
2)Skiptothesectiontitled,“FocusingontheBreath”inPartOne.Readthesixstepslistedthereuntilyoucanholdtheminmind.Thenfindacomfortableplacetositandtryfollowingasmanyofthestepsasyoufeelcomfortableattempting.Ifthestepsaretoodetailedforyou,readthearticle,“AGuidedMeditation,”listedattheendofPartOne,orsitdownandmeditatewhilelisteningtoanyoftheaudiofileswiththesametitleavailableonwww.dhammatalks.org.
3)Ifyouencounterproblemsasyougetstarted,returntoPartOneandalsoconsultPartTwo.
Asfortherestofthebook,youcansavethattilllater,whenyou’rereadytoraisethelevelofyourcommitment.
Eventhen,itwillbewisetoreadthebookselectively—especiallyPartThree.Theretheadviceisagainaimedatafullycommittedmeditator.Someofitmayinvolvemorecommitmentthanyou’rereadytomake,sotakewhateveradviceseemspracticalinthecontextofyourcurrentlifeandvalues,andleavetherestforotherpeople—orforyourselfatalatertime.
Remember,nothinginthepracticeofmeditationiseverforcedonyou.Theonlycompulsioncomesfromaninnerforce:yourowndesiretobefreefromself-inflictedsufferingandstress.
BASICPREMISES
Whenyouwanttomasterameditationtechnique,it’sgoodtoknowthepremisesunderlyingthetechnique.Thatwayyouhaveaclearideaofwhatyou’regettinginto.Knowingthepremisesalsohelpsyouunderstandhowandwhythetechniqueissupposedtowork.Ifyouhavedoubtsaboutthepremises,youcantrythemonasworkinghypotheses,toseeiftheyreallydohelpindealingwiththeproblemsofstressandsuffering.Meditationdoesn’trequirethatyouswear
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allegiancetoanythingyoucan’tfullyunderstand.Butitdoesaskyoutogiveitspremisesaserioustry.
Asyourmeditationprogresses,youcanapplythebasicpremisestoareasthatcomeupinyourmeditationthataren’texplainedinthebook.Inthisway,themeditationbecomeslessofaforeigntechnique,andmoreofyourownpathinexploringthemindandsolvingitsproblemsastheyarise.
Becausebreathmeditationisatraininginwhichthemindfocusesonthebreath,itsbasicpremisesfocusontwotopics:theworkingsofthemind,andtheworkingsofthebreath.
Mind.Theword“mind”herecoversnotonlytheintellectualsideofthemind,butalsoitsemotionalsidetogetherwithitswilltoact.Inotherwords,theword“mind”coverswhatwenormallythinkofas“heart”aswell.
Themindisnotpassive.Becauseit’sresponsibleforabodywithmanyneeds,ithastotakeanactiveapproachtoexperience.Itsactionsshapeitsexperienceasitlooksforfood,bothmentalandphysical,tokeepitselfandthebodynourished.It’sdrivenbyhungersbothphysicalandmental.We’reallfamiliarwiththeneedtofeedphysically.Mentally,themindfeedsbothexternallyandinternallyonrelationshipsandemotions.Externally,ithungersforsuchthingsaslove,recognition,status,power,wealth,andpraise.Internally,itfeedsoffitsloveforothersanditsownself-esteem,aswellasthepleasuresthatcomefromemotionsbothhealthyandnot:honor,gratitude,greed,lust,andanger.
Atanygivenmoment,themindispresentedwithawiderangeofsights,sounds,smells,tastes,tactilesensations,andideas.Fromthisrange,itchooseswhichthingstofocusattentiononandwhichtoignoreinitssearchforfood.Thesechoicesshapetheworldofitsexperience.Thisiswhy,ifyouandIwalkthroughastoreatthesametime,forexample,wewillexperiencedifferentstorestotheextentthatwe’relookingfordifferentthings.
Themind’ssearchfornourishmentisconstantandnever-ending,becauseitsfood—especiallyitsmentalfood—isalwaysthreateningtorunout.Whateversatisfactionitderivesfromitsfoodisalwaysshort-lived.Nosoonerhasthemindfoundaplacetofeedthanit’salreadylookingforwheretofeednext.Shoulditstayhere?Shoulditgosomewhereelse?Theseincessantquestionsof“Whatnext?”“Wherenext?”driveitssearchforwell-being.Butbecausethesequestionsarethequestionsofhunger,theythemselveskeepeatingawayatthemind.Driven
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byhungertokeepansweringthesequestions,themindoftenactscompulsively—sometimeswillfully—outofignorance,misunderstandingwhatcausesunnecessarystressandwhatdoesn’t.Thiscausesittocreateevenmoresufferingandstress.
Thepurposeofmeditationistoendthisignorance,andtorootoutthequestionsofhungerthatkeepdrivingit.
Animportantaspectofthisignoranceisthemind’sblindnesstoitsowninnerworkingsinthepresentmoment,forthepresentmomentiswherechoicesaremade.Althoughthemindoftenactsundertheforceofhabit,itdoesn’thaveto.Ithastheoptionofmakingnewchoiceswitheverymoment.Themoreclearlyyouseewhat’shappeninginthepresent,themorelikelyyouaretomakeskillfulchoices:onesthatwillleadtogenuinehappiness—and,withpractice,willbringyoucloserandclosertototalfreedomfromsufferingandstress—nowandintothefuture.Meditationfocusesyourattentiononthepresentmomentbecausethepresentmomentiswhereyoucanwatchtheworkingsofthemindanddirecttheminamoreskillfuldirection.Thepresentistheonlymomentintimewhereyoucanactandbringaboutchange.
Thecommitteeofthemind.Oneofthefirstthingsyoulearnaboutthemindasyougetstartedinmeditationisthatithasmanyminds.Thisisbecauseyouhavemanydifferentideasabouthowtosatisfyyourhungersandfindwell-being,andmanydifferentdesiresbasedonthoseideas.Theseideasboildowntodifferentnotionsaboutwhatconstituteshappiness,whereitcanbefound,andwhatyouareasaperson:yourneedsforparticularkindsofpleasure,andyourabilitiestoprovidethosepleasures.Eachdesirethusactsasaseedforaparticularsenseofwhoyouareandtheworldyoulivein.
TheBuddhahadatechnicaltermforthissenseofself-identityinaparticularworldofexperience:Hecalleditbecoming.Takenoteofthistermandtheconceptbehindit,forit’scentraltounderstandingwhyyoucauseyourselfstressandsufferingandwhat’sinvolvedinlearninghowtostop.
Iftheconceptseemsforeigntoyou,thinkofwhenyou’redriftingofftosleepandanimageofaplaceappearsinthemind.Youenterintotheimage,losetouchwiththeworldoutside,andthat’swhenyou’veenteredtheworldofadream.Thatworldofadream,plusyoursenseofhavingenteredintoit,isaformofbecoming.
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Onceyoubecomesensitivetothisprocess,you’llseethatyouengageinitevenwhenyou’reawake,andmanytimesinthecourseofaday.Togainfreedomfromthestressandsufferingitcancause,you’regoingtohavetoexaminethemanybecomingsyoucreateinyoursearchforfood—theselvesspawnedbyyourdesires,andtheworldstheyinhabit—foronlywhenyou’veexaminedthesethingsthoroughlycanyougainreleasefromtheirlimitations.
You’llfindthat,insomecases,differentdesiressharecommonideasofwhathappinessisandwhoyouare(suchasyourdesiresforestablishingasafeandstablefamily).Inothers,theirideasconflict(aswhenyourdesiresforyourfamilyconflictwithyourdesiresforimmediatepleasureregardlessoftheconsequences).Someofyourdesiresrelatetothesamementalworlds;otherstoconflictingmentalworlds;andstillotherstomentalworldstotallydivorcedfromoneanother.Thesamegoesforthedifferentsensesof“you”inhabitingeachofthoseworlds.Someofyour“yous”areinharmony,othersareincompatible,andstillothersaretotallyunrelatedtooneanother.
Sotherearemanydifferentideasof“you”inyourmind,eachwithitsownagenda.Eachofthese“yous”isamemberofthecommitteeofthemind.Thisiswhythemindislesslikeasinglemindandmorelikeanunrulythrongofpeople:lotsofdifferentvoices,withlotsofdifferentopinionsaboutwhatyoushoulddo.
Somemembersofthecommitteeareopenandhonestabouttheassumptionsunderlyingtheircentraldesires.Othersaremoreobscureanddevious.Thisisbecauseeachcommitteememberislikeapolitician,withitsownsupportersandstrategiesforsatisfyingtheirdesires.Somecommitteemembersareidealisticandhonorable.Othersarenot.Sothemind’scommitteeislesslikeacommunionofsaintsplanningacharityevent,andmorelikeacorruptcitycouncil,withthebalanceofpowerconstantlyshiftingbetweendifferentfactions,andmanydealsbeingmadeinbackrooms.
Oneofthepurposesofmeditationistobringthesedealingsoutintotheopen,sothatyoucanbringmoreordertothecommittee—sothatyourdesiresforhappinessworklessatcrosspurposes,andmoreinharmonyasyourealizethattheydon’talwayshavetobeinconflict.Thinkingofthesedesiresasacommitteealsohelpsyourealizethatwhenthepracticeofmeditationgoesagainstsomeofyourdesires,itdoesn’tgoagainstallofyourdesires.You’renotbeingstarved.Youdon’thavetoidentifywiththedesiresbeingthwartedthroughmeditation,becauseyouhaveother,moreskillfuldesirestoidentifywith.Thechoiceisyours.
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Youcanalsousethemoreskillfulmembersofthecommitteetotrainthelessskillfulonessothattheystopsabotagingyoureffortstofindagenuinehappiness.
Alwaysrememberthatgenuinehappinessispossible,andthemindcantrainitselftofindthathappiness.Theseareprobablythemostimportantpremisesunderlyingthepracticeofbreathmeditation.Therearemanydimensionstothemind,dimensionsoftenobscuredbythesquabblingofthecommitteemembersandtheirfixationwithfleetingformsofhappiness.Oneofthosedimensionsistotallyunconditioned.Inotherwords,it’snotdependentonconditionsatall.It’snotaffectedbyspaceortime.It’sanexperienceoftotal,unalloyedfreedomandhappiness.Thisisbecauseit’sfreefromhungerandfromtheneedtofeed.
Buteventhoughthisdimensionisunconditioned,itcanbeattainedbychangingtheconditionsinthemind:developingtheskillfulmembersofthecommitteesothatyourchoicesbecomemoreandmoreconducivetogenuinehappiness.
Thisiswhythepathofmeditationiscalledapath:It’slikethepathtoamountain.Eventhoughthepathdoesn’tcausethemountain,andyourwalkingonthepathdoesn’tcausethemountain,theactofwalkingalongthepathcantakeyoutothemountain.
Oryoucanthinkoftheunconditioneddimensionaslikethefreshwaterinsaltwater.Theordinarymindislikesaltwater,whichmakesyousickwhenyoudrinkit.Ifyousimplyletthesaltwatersitstill,thefreshwaterwon’tseparateoutonitsown.Youhavetomakeanefforttodistillit.Theactofdistillingdoesn’tcreatefreshwater.Itsimplybringsoutthefreshwateralreadythere,providingyouwithallthenourishmentyouneedtoquenchyourthirst.
Trainingthemind.Thetrainingthatgetsyoutothemountainandprovidesyouwithfreshwaterhasthreeaspects:virtue,concentration,anddiscernment.Virtueistheskillwithwhichyouinteractwithotherpeopleandlivingbeingsatlarge,basedontheintentiontocausenoharmtoyourselfortoothers.ThisisatopicthatwewillconsiderinPartThree,inthediscussionofissuesthatcommonlyarisewhenintegratingmeditationintodailylife,butit’simportanttonoteherewhyvirtueisrelatedtomeditation.Ifyouactinharmfulways,thenwhenyousitdowntomeditate,theknowledgeofthatharmgetsinthewayofstayingfirmlyinthepresentmoment.Ifyoureactwithregretovertheharmyou’vedone,youfinditdifficulttostaysettledinthepresentmomentwith
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confidence.Ifyoureactwithdenial,youbuildinnerwallsinyourawarenessthatcreatemoreopportunitiesforignoranceandmakeithardertolookdirectlyatwhat’sreallygoingoninthemind.
Thebestwaytoavoidthesetworeactionsistosticktotheintentionnottodoanythingharmfulinthefirstplace,andthenmakeupyourmindtofollowthatintentionwithmoreandmoreskill.Ifyou’veseenthatyouhaveactedunskillfully,acknowledgeyourmistake,recognizethatregretwon’terasethemistake,andresolvenottorepeatthatmistakeinthefuture.Thisisthemostthatcanbeaskedofahumanbeinglivingintime,whereouractionsaimedatshapingthefuturecanbebasedonlyonknowledgeofthepastandpresent.
Thesecondaspectofthetrainingisconcentration.Concentrationistheskillofkeepingthemindcenteredonasingleobject,suchasthebreath,withasenseofease,refreshment,andequanimity—equanimitybeingtheabilitytowatchthingswithoutfallingundertheswayoflikesanddislikes.
Attainingconcentrationrequiresdevelopingthreequalitiesofmind:
•Alertness—theabilitytoknowwhat’shappeninginthebodyandmindwhileit’shappening.
•Ardency—thedesireandefforttoabandonanyunskillfulqualitiesthatmayariseinthemind,andtodevelopskillfulqualitiesintheirplace.
•Mindfulness—theabilitytokeepsomethinginmind.Inthecaseofbreathmeditation,thismeansrememberingtostaywiththebreathandtomaintainthequalitiesofalertnessandardencywitheveryin-and-outbreath.
Whenthesethreequalitiesbecomestrong,theycanbringthemindtoastateofstrongconcentrationcalledjhana,ormeditativeabsorption,whichwewilldiscussinPartFour.Becausejhanaisbasedondesire—thedesiretodevelopskillfulqualitiesinthemind—it,too,isaformofbecoming.Butit’saspecialformofbecomingthatallowsyoutoseetheprocessesofbecominginaction.Atthesametime,theeaseandrefreshmentprovidedbyjhanaarehealthfoodforthemind,enablingyoutoabandonmanyoftheunskillfuleatinghabitsthatwouldpullyouoffthepath.Becausethesupplyofmentalfoodcomingfromjhanaissteady,ittakessomeofthepressureoffofyourneedtofeed.Thisallowsyoutostepbackfromthequestionsofhunger,andtolookatthemthroughthequestionsofdiscernment:seeingwherethestressoffeedingisunnecessary,andhowyoucanmastertheskillstogobeyondit.Thisiswhyjhanaiscentraltothepathof
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training.Thethirdaspectofthetrainingisdiscernment.Discernmentistheability:
•todistinguishtheskillfulprocessesinthemindfromtheunskillfulones,•tounderstandhowtoabandonwhat’sunskillfulandtodevelopwhat’s
skillful,and•toknowhowtomotivateyourselfsothatyoucanabandonunskillful
processesandtodevelopskillfulprocessesevenwhenyou’renotinthemood.
Youlearnthesethreeabilitiesbylisteningtoothers—aswhenyoureadabooklikethisone—andbyobservingyourownactionsandaskingtherightquestionsaboutthem.Inthebeginning,youstepbackfromthequestionsofhunger—whichdemandananswerrightnowastowhereandwhattofeedonnext—andtakestockofhowyou’vebeenfeeding:
Inwhatwaysdoyourfeedinghabitsleadtostress?Inwhatwaysisthatstressunnecessary?Towhatextentisitworthit—inotherwords,towhatextentdoesthe
pleasuregainedfromfeedingcompensateforthestress?
Inthebeginningstages,asyoudevelopvirtueandtrytomasterconcentration,thequestionsofdiscernmentaresimplylookingforbetterwaystofeed.Inotherwords,they’rerefinedversionsofthequestionsofhunger.Youcometorealizethatthepleasureyougainedfromcarelesslyactinginharmfulwaysorlettingthemindwanderwhereitwillisn’tworththestressitentails.Youbegintoseewherethestressyouthoughtwasunavoidableisn’treallynecessary.Youhaveother,betterwaysoffindinginnernourishment,feedingonthehigherpleasuresthatvirtueandconcentrationprovide.
Asyourconcentrationdevelops,yourdiscernmentintothelevelsofstressinthemindgetsmoreandmorerefined,sothatyoursenseofwhatisandisn’tskillfulgetsmorerefinedaswell.Asyoukeepapplyingthequestionsofdiscernmenteventoyourpracticeofjhana,youbegintowonderifitmightbepossibletoescapethestressthatcomesevenwiththemostrefinedsortoffeeding.Whatsortofskillwouldthatinvolve?
Thisiswherethequestionsofdiscernmentarenolongerjustarefinedversionofthequestionsofhunger.Theybecomenoblequestionsinthattheytakeyou
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beyondtheneedtofeed.Theybringdignitytoyoursearchforhappiness.Theyhelpyouuncoverthedimensionwhereevenfeedingonjhanaisnolongernecessary.Andwhenthatdimensionisfinallyuncovered,allstresscomestoanend.
Thequestionsofnoblediscernment—concerningunnecessarystress,theactionsthatcauseit,andtheactionsthatcanhelpputanendtoit—arerelatedtooneoftheBuddha’smostfamousteachings:thefournobletruths.Thefactofunnecessarystressisthefirsttruth;theunskillfulmentalactionsthatcauseitarethesecond;thefactthatitcancometoanendisthethird;andtheskillfulactionsthatbringittoanendarethefourth.
Thesetruthsarenobleforthreereasons.One,they’reabsolute.They’retrueforeveryoneeverywhere,sothey’renotjustamatterofpersonalopinionoryourculturalbackground.
Two,theyprovideguidanceforanoblepathofpractice.Theyteachyounottodenyorrunawayfromthestressyou’recausing,buttoacknowledgeitandfaceituntilyoucomprehendit.Whenyoucomprehendit,youcanseethecausesofthatstressinyouractionsandabandonthem.Youdeveloptheskillfulactionsthatputanendtostresssothatyoucanrealizefreedomfromstressforyourself.
Thethirdreasonthesetruthsarenobleisthat,whenyouusethequestionsunderlyingthemtoexamineandquestionyouractions,theyleadultimatelytoanobleattainment:agenuinehappinessthatputsanendtotheneedtofeed,andsocausesnoharmtoanyoneatall.
Becausediscernmentisaimedatbringingyouractionstothehighestlevelofskill,itgrowsdirectlyoutofthequalityofardencyinyourconcentration.However,italsobuildsonalertnessinseeingwhichactionsleadtowhichresults.Anditinformsmindfulness,sothatyoucanrememberthelessonsyou’velearnedfromwhatyou’veobservedandcanapplytheminthefuture.
Infact,allthreeaspectsofthetraining—virtue,concentration,anddiscernment—helponeanotheralong.Virtuemakesiteasiertosettledowninconcentrationandtobehonestwithyourselfindiscerningwhichmembersofthemind’scommitteeareskillfulandwhichonesarenot.Concentrationprovidesthemindwithasenseofrefreshmentthatallowsittoresistunskillfulurgesthatwouldcreatelapsesinvirtue,andthestabilityitneedstodiscernclearlywhat’sactuallygoingoninside.Discernmentprovidesstrategiesfordevelopingvirtue,
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alongwithanunderstandingofthemind’sworkingsthatallowittosettledowninever-strongerstatesofconcentration.
Virtue,concentration,anddiscernment,inturn,areallbasedonthemostfundamentalpartofthetraining:thepracticeofgenerosity.Inbeinggenerouswithyourbelongings,yourtime,yourenergy,yourknowledge,andyourforgiveness,youcreateaspaceoffreedominthemind.Insteadofbeingdrivenbyyourvariousappetites,youcanstepbackandrealizethejoythatcomeswhenyou’renotaslavetohungerallthetime.Thisrealizationprovidesyourbasicimpetustolookforahappinesswhereyoudon’tneedtofeedatall.Seeingthegoodthatcomesfromgiving,youcanlearntoapproachthepracticeofvirtueandmeditationnotjustwithaneyetowhatyoucangetoutofit,butalsowithaneyetowhatyoucangivetothepractice.Thetrainingofthemindbecomesagiftbothforyourselfandforthepeoplearoundyou.
So,allinall,thepremisesofbreathmeditationarebasedonfourobservationsaboutthemindthattheBuddhacallednobletruths:
1)Themindexperiencesstressandsuffering.2)Thestressandsufferingcomefromthewaythemindshapesitsexperience
throughitsactionsdrivenbyignorance.3)Thatignorancecanbeended,openingyourawarenesstoanunconditioned
dimensionfreeofstressandsuffering.4)Thatdimension,eventhoughit’sunconditioned,canbereachedby
trainingthemindintheskillfulqualitiesofvirtue,concentration,anddiscernment.
Thepurposeofbreathmeditationistohelpwiththattraining.
Breath.Theword“breath”coversawiderangeofenergiesinthebody.Mostprominently,there’stheenergyofthein-and-outbreath.Wetendtothinkofthisbreathastheaircominginandoutofthelungs,butthisairwouldn’tmoveifitweren’tforanenergyinthebodyactivatingthemusclesthatdrawitinandallowittogoout.Whenyoumeditateonthein-and-outbreath,youmaystartbypayingattentiontothemovementoftheair,butasyoursensitivitydevelops,youbecomemorefocusedontheenergy.
Inadditiontotheenergyofthein-and-outbreath,therearesubtlerflowsofenergythatspreadthroughallpartsofthebody.Thesecanbeexperiencedasthemindgrowsmorestill.Therearetwotypes:movingenergies;andstill,steady
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energies.Themovingenergiesaredirectlyrelatedtotheenergyofthein-and-outbreath.Forinstance,thereistheflowofenergyinthenerves,asallthemusclesinvolvedinbreathing,howeversubtly,areactivatedwitheachbreath.Thisenergyflowalsoallowsyoutohavesensationinthedifferentpartsofthebodyandtomovethematwill.Thereisalsotheflowofenergythatnourishestheheartwitheachbreath,andthenspreadsfromtheheartasitpumpstheblood.Thiscanbefeltwiththemovementofbloodthroughthebloodvesselsandouttoeveryporeoftheskin.
Asforthestill,steadyenergies,thesearecenteredindifferentspotsinthebody,suchasthetipofthebreastbone,themiddleofthebrain,thepalmsofthehands,orthesolesofthefeet.Oncethein-and-outbreathgrowscalm,theseenergiescanbespreadtofillthewholebodywithasenseofstillnessandfullnessthatfeelssolidandsecure.
Tosomepeople,theseenergiesinthedifferentpartsofthebodymightseemmysterious—orevenimaginary.Buteveniftheconceptoftheseenergiesseemsforeigntoyou,theenergiesthemselvesarenot.Theyformthewayyoudirectlyexperiencethebodyfromwithin.Iftheyweren’talreadythere,youwouldn’thaveanysenseofwhereyourownbodyis.
Sowhenyoutrytoacquaintyourselfwiththeseenergies,therearethreepointstokeepinmind:
1)You’renotconcernedwithyourbreathasitmightbeobservedbyadoctororamachineoutsideyou.You’reconcernedwithyourbreathasonlyyoucanknowit:aspartofyourdirectexperienceofhavingabody.Ifyouhavetroublethinkingoftheseenergiesas“breath,”seeifthinkingofthemas“breathingsensations”or“bodysensations”helps—whateverenablesyoutogetintouchwithwhat’sactuallythere.
2)ThisisNOTamatteroftryingtocreatesensationsthatdon’talreadyexist.You’resimplymakingyourselfmoresensitivetosensationsthatarealreadythere.Whenyou’retoldtoletthebreathenergiesflowintooneanother,askyourselfifthesensationsyoufeelseemunconnectedtooneanother.Iftheydo,simplyholdinmindthepossibilitythattheycanconnectontheirown.Thisiswhatitmeanstoallowthemtoflow.
3)Theseenergiesarenotair.They’reenergy.If,whileyou’reallowingthebreathenergiestospreadthroughthevariouspartsofthebody,yousensethat
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you’retryingtoforceenergyintothoseparts,stopandremindyourself:Energydoesn’tneedtobeforced.There’splentyofspaceeveninthemostsolidpartsofthebodyforthisenergytoflow,soyoudon’thavetopushitagainstanyresistance.Ifthere’sasenseofresistancetotheenergy,it’scomingfromthewayyouvisualizeit.Trytovisualizetheenergyinawaythatcansliparoundandthrougheverythingwithease.
Thebestwaytogetintouchwiththeseenergiesistocloseyoureyes,noticethesensationsthattellyouwherethedifferentpartsofyourbodyare,andthenallowyourselftoviewthosesensationsasatypeofenergy.Asyougetmoresensitivetothosesensationsandseehowtheyinteractwiththeenergyofthein-and-outbreath,itwillseemmoreandmorenaturaltoregardthemastypesofbreathenergy.Thatallowsyoutogetthemostuseoutofthem.
Whythebreath.Therearetworeasonswhythebreathischosenasatopicofmeditation:It’sagoodthemefordevelopingthequalitiesneededfor(1)concentrationand(2)discernment.
1)Allthreequalitiesneededforconcentrationareeasilydevelopedbyfocusingonthebreath:
Alertness:Theonlybreathyoucanobserveisthebreathinthepresent.Whenyou’rewiththebreath,yourattentionhastobeinthepresent.Onlyinthepresentcanyouobservewhat’sgoingoninthebodyandmindasit’sactuallyhappening.
Thebreathisalsoameditationthemethatgoesalongwithyouwhereveryougo.Aslongasyou’realive,you’vegotthebreathrightheretofocuson.Thismeansthatyoucanmeditateonthebreathanddevelopalertnessatanytimeandinanysituation.
Mindfulness:Becausethebreathissoclosetoyourpresentawareness,it’seasytoremember.Ifyouforgettostaywiththebreath,thesimplesensationofanin-breathcanremindyoutocomebacktoit.
Ardency:Thebreathisoneofthefewprocessesinthebodyoverwhichyoucanexertconsciouscontrol.Animportantpartofbreathmeditationislearninghowtomakeskillfuluseofthisfact.Youcanlearnwhichwaysofbreathingfosterpleasantsensationsinthebody,andwhichonesfosterunpleasantones.Youlearnasenseoftimeandplace:whenandhowtochangethebreathtomakeit
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morecomfortable,andwhentoleaveitalone.Asyoudevelopthisknowledge,youcanuseitasanaidindevelopingskillfulqualitiesofmind.
Thissortofknowledgecomesfromexperimentingwiththebreathandlearningtoobservetheeffectsofdifferentkindsofbreathingonthebodyandmind.Youcancallthissortofexperimentationworkingwiththebreath,foryou’vegotanardentpurpose:thetrainingofthemind.Butyoucanalsocallitplayingwiththebreath,foritrequiresthatyouuseyourimaginationandingenuityinthinkingofdifferentwaystobreatheandtopicturethebreathenergytoyourself.Atthesametime,itcanbealotoffunasyoulearntoexploreanddiscoverthingsaboutyourbodyonyourown.
Therearemanywaysinwhichworkingandplayingwiththebreathcanhelpfosterthequalityofardencyinyourmeditation.Forinstance,whenyoulearnhowtobreatheinwaysthatfeelcomfortable—toenergizethebodywhenyoufeeltired,ortorelaxthebodywhenyoufeeltense—youmakeiteasiertosettleintothepresentmomentandtostaytherewithasenseofwell-being.Youlearntoviewthemeditationnotasachore,butasanopportunitytodevelopanimmediatesenseofwell-being.Thisgivesenergytoyourdesiretostickwiththemeditationoverthelongterm.
Playingwiththebreathalsohelpsyoustayinthepresent—andstickwiththemeditationovertime—becauseitgivesyousomethinginterestingandengagingtodothatcanshowimmediatebenefits.Thiskeepsyoufromgettingboredwiththemeditation.Asyouseethegoodresultsarisingfromadjustingthebreath,youbecomemoremotivatedtoexplorethepotentialsofthebreathinawidevarietyofdifferentsituations:howtoadjustthebreathwhenyou’resick,howtoadjustitwhenyoufeelphysicallyoremotionallythreatened,howtoadjustitwhenyouneedtotapintoreservesofenergytoovercomefeelingsofexhaustion.
Thepleasureandrefreshmentthatcancomefromworkingandplayingwiththebreathprovideyourardencywithasourceofinnerfood.Thisinnerfoodhelpsyoudealwiththeobstreperousmembersofthecommitteeofthemindwhowon’tbackdownunlesstheygetimmediategratification.Youlearnthatsimplybreathinginaparticularwaygivesrisetoanimmediatesenseofpleasure.Youcanrelaxpatternsoftensionindifferentpartsofthebody—thebackofthehands,thefeet,inyourstomachorchest—thatwouldotherwisetriggerandfeedunskillfulurges.Thisalleviatesthesenseofinnerhungerthatcandriveyoutodothingsthatyouknowaren’tskillful.Soinadditiontohelpingwithyourardency,
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thiswayofworkingwiththebreathcanhelpwithyourpracticeofvirtue.
2)Becauseofthedirectconnectionbetweenardencyanddiscernment,theactofworkingandplayingwiththebreathalsohelpsdevelopdiscernment.
•Thebreathistheperfectplacefromwhichtowatchthemind,forit’sthephysicalprocessmostresponsivetothemind’sownworkings.Asyougrowmoresensitivetothebreath,you’llcometoseethatsubtlechangesinthebreathareoftenasignofsubtlechangesinthemind.Thiscanalertyoutodevelopmentsinthemindjustasthey’restartingtohappen.Andthatcanhelpyoutoseemorequicklythroughtheignorancethatcanleadtostressandsuffering.
•Thesenseofwell-beingfosteredbyworkingandplayingwiththebreathgivesyouasolidfoundationforobservingstressandsuffering.Ifyoufeelthreatenedbyyoursuffering,youwon’thavethepatienceandenduranceneededtowatchandcomprehendit.Assoonasyouencounterit,youwanttorunaway.Butifyou’redwellinginasenseofwell-beinginthebodyandmind,youdon’tfeelsothreatenedbypainorsuffering.Thatenablesyoutowatchpainandsufferingmoresteadily.Youknowthatyouhaveasafeplaceinyourbodywherethebreathfeelscomfortable,whereyoucanfocusyourattentionwhenthestressorsufferingbecomestoooverwhelming.(Formoreonthistopic,seethediscussionof“Pain”inPartThree.)Thisgivesyouconfidencetoprobemoredeeplyintothepain.
•Thesenseofpleasurethatcomesfromconcentration,asitgetsmorerefined,allowsyoutoseemoresubtlelevelsofstressinthemind.It’slikemakingyourselfveryquietsothatyoucanhearsubtlesoundsveryfaraway.
•Beingabletoattainthisinnerlevelofpleasureputsthemindinamuchbettermood,sothatit’smuchmorewillingtoacceptthefactthatithasbeencausingitselfsuffering.Trainingthemindtolookhonestlyatitsunskillfulqualitiesisliketalkingtoapersonabouthisfaultsandshortcomings.Ifhe’shungry,tired,andgrumpy,hewon’twanttohearanythingofwhatyouhavetosay.Youneedtowaituntilhe’swell-fedandwell-rested.That’swhenhe’llbemorewillingtoadmithisfaults.
Thisisthemainissuewiththemind:It’scausingitselfsufferingthroughitsownstupidity,itsownlackofskill,andusuallyitdoesn’twanttoadmitthisfacttoitself.Soweusethesenseofwell-beingthatcomeswithplayingandworkingwiththebreathtoputthemindinamoodwhereit’smuchmorewillingtoadmit
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itsshortcomingsandtodosomethingaboutthem.•Asyouworkandplaywiththebreath,youalsofindthatyouhavestrategiesfor
dealingwithpain.Sometimesallowingbreathenergytoflowrightthroughthepaincanhelplessenit.Attheveryleast,thepainbecomeslessofaburdenonthemind.This,too,allowsyoutofacethepainwithconfidence.You’relessandlesslikelytofeeloverwhelmedbyit.
•Finally,workingwiththebreathinthiswayshowsyoutheextenttowhichyoushapeyourpresentexperience—andhowyoucanlearntoshapeitmoreskillfully.AsIsaidabove,themindisprimarilyactiveinitsapproachtoexperience.Discernment,too,hastobeactiveinunderstandingwheretheprocessesofthemindareskillfulandunskillfulintheshapetheygivetothings.Discernmentdoesn’tcomejustfromwatchingpassivelyasthingsariseandpassawayinyourexperience.Italsohastoseewhytheyariseandwhytheypassaway.Todothis,ithastoexperiment—tryingtomakeskillfulqualitiesariseandunskillfulqualitiespassaway—toseewhichcausesareconnectedtowhicheffects.
Inparticular,discernmentcomesfromengagingwithyourpresentintentions,toseetheextenttowhichthoseintentionsplayaroleinshapingthewayexperiencesariseandpassaway.
TheBuddhisttermforthisactofshapingisfabrication—inthesenseoffabricatingastrategy—andfabricationcomesinthreeforms.
—Firstisbodilyfabrication:thefabricationofyoursenseofthebodythroughthein-and-outbreath.Thewayyoubreatheinfluencesyourheartrate,thereleaseofhormonesintothebloodstream,andthewayyouexperiencethebodyingeneral.
—Second,there’sverbalfabrication.Thisisthewayyoudirectyourthoughtstosomethingandevaluateit.Thesetwoprocessesofdirectedthoughtandevaluationarethebasisofyourinternalconversation.Youbringuptopicsinthemindtothinkabout,andthenmakecommentsonthem.
—Third,there’smentalfabrication.Thisconsistsofperceptionsandfeelings.Perceptionsarethelabelsyouputonthings:thewordsbywhichyounamethem,ortheimagesthemindassociateswiththem,sendingitselfsubliminalmessagesaboutthem.Feelingsarethefeeling-tonesofpleasure,pain,orneither-pleasure-nor-pain,whichcanbeeitherphysicalormental.
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Thesethreeformsoffabricationshapeyoureveryexperience.Takeanexample:Yourbosshascalledyouintoherofficeforameeting.Asyougotothemeeting,youcalltomindsomeofthedifficultexchangesyou’vehadwithherinthepast.Thisisperception,aformofmentalfabrication.Youthinkaboutthepossibleissuesthatmightbediscussed,andyou’reconcernedthatshe’sgoingtoreprimandyou.Thisisverbalfabrication.Asaresultofyourconcerns,yourbreathingbecomesconstricted,causingyourhearttospeedup.Thisisbodilyfabrication.Alltheseformsoffabricationleadtofeelingsofmentalandphysicaldis-ease,whichareanotherformofmentalfabrication.Asyouopenthedoortoheroffice,theseformsoffabricationalreadyhaveyouprimedtooverreacttoeventheslightestexpressionsofdislikeorcontemptinherwordsandbodilylanguage—ortoseesuchexpressionsevenwhenthey’renotthere.
Thisisanexampleinwhichthesethreeformsoffabricationhaveyouprimedtoenterintothemeetinginawaythatwillaffectnotonlyyourexperienceofthemeeting,butalsoyourboss’sexperienceofyou.Evenbeforethemeetinghasstarted,you’reincreasingthechancesthatitwon’tgowell.
Butyoucouldalsousethepoweroffabricationtoshiftthemeetinginanotherdirection.Beforeopeningthedoor,youstoptotakeafewdeep,relaxingbreaths(bodilyfabricationplusfeelingasamentalfabrication),andthencalltomindthefactthatyourbosshasbeensufferingfromalotofstresslately(perceptionasamentalfabrication).Puttingyourselfinhershoes,youthinkofwaysinwhichtoapproachthemeetinginaspiritofcooperation(verbalfabrication).Youopenthedoortoadifferentmeeting.
Thesethreeformsoffabricationshapenotonlyyourexternalexperiences.They’realso—andprimarily—theprocessesshapingthedifferentmembersofthemind’scommittee,aswellasthemeansbywhichthedifferentcommitteemembersinteract.Verbalfabricationsarethemostobviouswayinwhichthesemembersshoutorwhisperinoneanother’sears—yourmanyinnerears—butverbalfabricationsarenottheonlyway.Forinstance,ifoneofthemembersisadvocatinganger,itwillalsohijackyourbreathing,makingitlaboredanduncomfortable.Thisleadsyoutobelievethatyou’vegottogettheuncomfortablefeelingassociatedwiththeangeroutofyoursystembysayingordoingsomethingunderitsinfluence.Angerwillalsoflashperceptionsandimagesofdangerandinjusticethroughyourmind,inthesamewaythatdevioustelevisionproducersmightflashsubliminalmessagesonyourtelevisionscreentomakeyouhateand
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fearthepeopletheydon’tlike.It’sbecausewe’reignorantofthemanylevelsonwhichthesefabrications
shapeouractionsthatwesufferfromstress.Toendthatsuffering,wehavetobringthesefabricationsintothelightofouralertnessanddiscernment.
Workingandplayingwiththebreathisanidealwaytodothis,becausewhenyouworkwiththebreath,youbringallthreekindsoffabricationtogether.You’readjustingandobservingthebreath;you’rethinkingaboutthebreathandevaluatingthebreath;youusetheperceptionsofthebreathtostaywiththebreath,andyouevaluatethefeelingsthatarisewhenyouworkwiththebreath.
Thisallowsyoutobemoresensitivetothefabricationofwhat’sgoingoninthepresent.Youbegintoseehowthemind’scommitteecreatespleasureandpainnotonlywhileengagedinmeditation,butallofthetime.Byconsciouslyengaginginthisfabricationwithknowledgeanddiscernment,youcanchangethebalanceofpowerinthemind.Youreclaimyourbreath,yourthoughts,yourperceptionsandfeelingssothattheycanstrengthentheskillfulmembersofthecommittee,andaren’tunderthepoweroftheunskillfulones.Youcanactuallycreatenew,evenmoreskillfulmembersofthecommittee,whohelpyouprogressonthepath.
Inthisway,youtakeoneoftheproblemsofthemind—itsfragmentationintomanydifferentvoices,manydifferentselves—andturnittoyouradvantage.Asyoudevelopnewskillsinmeditation,youtrainnewmembersofthecommitteewhocanreasonwithandconvertthemoreimpatientmembers,showingthemhowtocooperateinfindingatruehappiness.Asforthemembersthatcan’tbeconverted,theygraduallylosetheirpowerbecausetheirpromisesofhappinessarenomatchforthepromisesofthenewmemberswhoactuallydeliver.Sotheblatantlyunskillfulmembersgraduallydisappear.
Asyourpracticeofconcentrationanddiscernmentdevelops,youbecomemoresensitivetothestressesandsufferingscausedbyfabricationeveninactivitiesthatyouusedtoregardaspleasant.Thismakesyoubecomemoreardentinlookingforawayout.Andwhendiscernmentseesthatthewayyoufabricatestressandsufferinginthepresentmomentisunnecessary,youloseyourtasteforthosefabricationsandcanletthemstop.That’showthemindbecomesfree.
Inthebeginning,yougainthisfreedomstepbystep,startingfromthemost
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blatantlevelsoffabrication.Asthemeditationdevelops,discernmentfreesyoufromprogressivelysubtlerlevelsuntilitcandropthesubtlestlevelsthatstandinthewayoftheunfabricateddimension:theunconditioneddimensionthatconstitutestheultimatehappiness.
Yourfirsttasteofthisdimensionshowsyouthatthemostimportantpremiseunderlyingbreathmeditationisright:Anunconditionedhappinessispossible.Eventhough,atthisstage,yourtasteofthisdimensiondoesn’ttotallyputanendtosufferingandstress,itdoesconfirmthatyou’reontherightpath.You’llbeabletoreachitforsure.Andatthatpoint,you’llhavenomoreneedforbooksofthissort.
Becausethebreathissohelpfulindevelopingallthreeaspectsofthepathtounconditionedhappiness—virtue,concentration,anddiscernment—it’sanidealthemefortrainingthemindtoexperiencethathappinessforitself.
ADD I T IONAL R EAD INGS :
(Ineverycasewherenoauthorislisted,thewritingsaremine.)
Onthevaluesunderlyingthepractice:“AffirmingtheTruthsoftheHeart”and“Karma”inNobleStrategy;“GenerosityFirst”inMeditations;“PurityofHeart”inPurityofHeart
Onthecommitteeofthemind:Selves&Not-self;“TheWisdomoftheEgo”inHead&HeartTogether
Onthesufferingthatthemindcreatesforitself:“LifeIsn’tJustSuffering”inTheKarmaofQuestions;“Ignorance”inHead&HeartTogether
Onthequestionsofdiscernment:“QuestionsofSkill”inTheKarmaofQuestions
Onthefournobletruths:“UntanglingthePresent”inPurityofHeart.Foramoredetaileddiscussion,seethesections,“TheFourNobleTruths”and“TheFirstTruth”inTheWingstoAwakening.
Ontheroleofmoderationanddiscernmentinthepractice:“TheMiddlesoftheMiddleWay”inBeyondAllDirections
Onthemeaningofmindfulness:“MindfulnessDefined”inHead&HeartTogether;“TheAgendasofMindfulness”inTheKarmaofQuestions
Ontheelementofplayinthepractice:“TheJoyofEffort”inHead&HeartTogether;“JoyinEffort”inMeditations5
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It’softennicetohaveafewbooksofshortDhammapassagesthatyoucanopenatrandomtogetaBuddhistperspectiveonthings.Somegoodexamples:AjaanFuangJotiko–AwarenessItself;AjaanLeeDhammadharo–TheSkillofRelease;AjaanDuneAtulo–GiftsHeLeftBehind;AjahnChahSubhaddo–InSimpleTerms;andthesection,“Pure&Simple”inUpasikaKeeNanayon–AnUnentangledKnowing
RE L EVANT TA LKS (MP 3 AUD IO ) :
2007/6/6:TheNobleSearchforHappiness2011/10/17:WhyWeTraintheMind2011/12/22:CounterculturalValues2012/4/4:TheIntelligentHeart(read)2012/6/20:HomeschoolingYourInnerChildren(read)2005/3/7:TheOpenCommittee2011/2/6:OrganizingYourInnerCommittee2006/1/13:UnskillfulVoices2005/5/21:TheKarmaofSelf&Not-self2005/04/12:TheNeedforStillness2005/3/27:EverybodySuffers2004/1/9:WhytheBreath2010/8/13:WhyMindfulness2009/7/23:ConcentrationNurturedwithVirtue2001/5:Concentration&Insight
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PA R T O N E
BasicInstructionsI:GETTINGREADYTOMEDITATE
Meditationissomethingyoucandoinanysituationandinanyposture.However,somesituationsaremoreconducivethanotherstohelpingthemindsettledown.Especiallywhenyou’rejustgettingstarted,it’swisetolookforsituationswherethere’saminimumofdisturbance,bothphysicalandmental.
Also,someposturesaremoreconducivethanotherstohelpingthemindsettledown.Thestandardpostureformeditationissitting,andit’swisetolearnhowtositinawaythatallowsyoutomeditateforlongperiodsoftimewithoutmovingandwithoutatthesametimecausingunduepainorharmforthebody.Otherstandardposturesformeditatingarewalking,standing,andlyingdown.We’llfocushereonsitting,andsavetheotherposturesforsectionIVofPartOne,below.
Beforeyousittomeditateonthebreath,it’swisetolookatthreethingsinthisorder:yourphysicalsituation,yourposture,andyourmentalsituation—inotherwords,thestateofyourmind.
YourPhysicalSituationWheretomeditate.Chooseaquietspot,inyourhomeoroutside.Foradaily
meditationroutine,it’sgoodtochooseaspotthatyoudon’tnormallyuseforotherpurposes.Tellyourselfthattheonlythingyou’regoingtodowhenyousitinthatspotistomeditate.You’llbegintodevelopquietassociationswiththatspoteachtimeyousitthere.Itbecomesyourspecialplacetosettledownandbestill.Tomakeitevenmorecalming,trytokeeptheareaarounditneatandclean.
Whentomeditate.Chooseagoodtimetomeditate.Earlyinthemorning,rightafteryou’vewokenupandwashedyourface,isoftenbest,foryourbodyisrestedandyourmindhasn’tyetbecomeclutteredwithissuesfromtheday.Anothergoodtimeisintheevening,afteryou’verestedabitfromyourdailywork.Rightbeforeyougotosleepisnotthebesttimetomeditate,forthemindwillkeeptellingitself,“Assoonasthisisover,I’mgoingtobed.”You’llstartassociatingmeditationwithsleep,and,astheThaissay,yourheadwillstart
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lookingforthepillowassoonasyoucloseyoureyes.Ifyouhavetroublesleeping,thenbyallmeansmeditatewhenyou’relyingin
bed,formeditationisausefulsubstituteforsleep.Oftenitcanbemorerefreshingthansleep,foritcandissolvebodilyandmentaltensionsbetterthansleepingcan.Itcanalsocalmyoudownenoughsothatworriesdon’tsapyourenergyorkeepyouawake.Butmakesurethatyoualsosetasideanothertimeofthedaytomeditatetoo,sothatyoudon’talwaysassociatemeditationwithsleep.Youwanttodevelopitasanexerciseinstayingalert.
Also,it’sgenerallynotwisetoscheduleyourregularmeditationforrightafteralargemeal.Yourbodywillbedirectingtheblooddowntoyourdigestivesystem,andthatwilltendtomakeyoudrowsy.
Minimizingdisturbance.Ifyou’relivingwithotherpeople,tellthemyoudon’twanttobedisturbedwhileyou’remeditatingunlessthere’saseriousemergency.You’retakingsometimeouttobeaneasierpersontolivewith.Ifyou’retheonlyadultathome,andyou’relivingwithchildrenforwhomeverythingisaseriousemergency,chooseatimewhenthechildrenareasleep.Ifyou’relivingwitholderchildren,explaintothemthatyou’llbemeditatingforxamountoftimeandyouneedprivacyduringthattime.Iftheyinterruptyouwithanon-emergency,quietlytellthemthatyou’restillmeditatingandthatyou’lltalkwiththemwhenyou’redone.Iftheywanttomeditatewithyou,welcomethem,butestablishafewrulesfortheirbehaviorsothattheydon’tdisturbyourtimetobequiet.
Turnoffyourcellphoneandanyotherdevicesthatmightinterruptyourmeditation.
Useawatchoraclockwithatimertotimeyourmeditation.Inthebeginning,twentyminutesisusuallyaboutright,foritgivesyouenoughtimetosettledownabit,butnotsomuchtimethatyoustartgettingboredorfrustratedifthingsaren’tgoingwell.Asyougainsomeskillinthemeditation,youcangraduallyincreaseyourmeditationtimebyfive-orten-minuteincrements.
Onceyou’vesetyourtimer,putitbehindyouorofftoyoursidesothatyoucan’tseeitwhileyou’reinyourmeditationposition.Thatwillhelpyoutoavoidthetemptationtopeekatthetimeandtoturnyourmeditationintoanexerciseinclock-watching.
Ifyouhaveadoginyourhome,putitinanotherroomandclosethedoor.If
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itstartstowhineandscratchatthedoor,letitintotheroomwhereyou’resitting,butbestrictwithyourselfinbeingunresponsiveifitcomestoyouforattention.Mostdogs,afterafewdays,willgetthemessagethatwhenyou’resittingtherewithyoureyesclosed,you’renotgoingtorespond.Thedogmaywellliedownandrestalongwithyou.Butifitdoesn’tgetthemessage,putitbackintheotherroom.
Catsareusuallylessofaprobleminthisregard,butifyoudohaveanattention-starvedcat,treatitasyouwouldadog.
YourPosture
Animportantpartoftrainingthemindliesintrainingthebodytostaystillsothatyoucanfocusonthemovementsofthemindwithoutbeingdisturbedbythemovementofthebody.Ifyou’renotusedtosittingstillforlongperiodsoftime,theactoftrainingthebodywillhavetogoalongwithtrainingthemind.
Ifyou’renewtomeditation,it’swisenottofocustoomuchonyourpostureforthefirstseveralsessions.Thatwayyoucangiveyourfullattentiontotrainingthemind,savingtheprocessoftrainingthebodyforwhenyou’vehadsomesuccessinfocusingonthebreath.
Soforbeginners,simplysitinacomfortableway,spreadthoughtsofgoodwill—awishfortruehappiness—toyourselfandothers,andthenfollowthestepsinthesection,“FocusingontheBreath,”below.Ifyourposturegetsuncomfortable,youmayshiftslightlytorelievethediscomfort,buttrytokeepyourattentionfocusedonthebreathwhileyoushiftposition.
If,afterawhile,youfeelreadytofocusonyourposture,herearesomethingsyoucantry:
Sittingonthefloor.Anidealpostureistositcross-leggedonthefloor,withatmostafoldedblanketunderyou—placedjustunderyoursittingbonesorunderyourfoldedlegsaswell.
Thisisaclassicmeditationpostureforatleasttwogoodreasons:One,it’sstable.You’renotlikelytofalloverevenwhen,inthemoreadvanced
levelsofmeditation,yoursenseofthebodygetsreplacedbyasenseofspaceorpureknowing.
Two,whenyou’reaccustomedtothisposture,youcansitandmeditateanywhere.Youcangooutintothewoods,placeasmallmatontheground,sit
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down,andthereyouare.Youdon’thavetocarryalotofcushionsorotherparaphernaliaaroundwithyou.
Astandardversionofthepostureisthis:
•Sitonthefloororyourfoldedblanketwithyourleftlegfoldedinfrontofyou,andyourrightlegfoldedontopofyourleftleg.Placeyourhandsonyourlap,palmsup,withyourrighthandontopoftheleft.(Topreventthisposturefromcausinganimbalanceinyourspine,youcanalternatesidesbysometimesplacingyourleftlegontopofyourrightleg,andyourlefthandontopofyourrighthand.)
•Bringyourhandsclosetoyourstomach.Thiswillhelpkeepyourbackstraightandminimizethetendencytohunchover.
•Sitstraight,lookstraightinfrontofyou,andcloseyoureyes.Ifclosingyoureyesmakesyoufeeluncomfortableorinducesfeelingsofsleepiness,youcanleavethemhalfopen—althoughifyoudo,don’tlookstraightahead.Loweryourgazetoaspotontheflooraboutthreefeetinfrontofyou.Keepyourfocussoft.Becarefulnottoletithardenintoastare.
•Noticeifyourbodyfeelslikeit’sleaningtotheleftortheright.Ifitis,relaxthemusclesthatarepullingitinthatdirection,sothatyoubringyourspineintoareasonablystraightalignment.
•Pullyourshouldersbackslightlyandthendown,tocreateaslightarchinyourmiddleandlowerback.Pullyourstomachinabit,sothatthebackmusclesaren’tdoingalltheworkinkeepingyouerect.
•Relaxintothisposture.Inotherwords,seehowmanymusclesyoucanrelaxinyourtorso,hips,etc.,andstillstayerect.Thisstepisimportant,forithelpsyoutostaywiththeposturewithaminimumofstrain.
Thisiscalledthehalf-lotusposition,becauseonlyonelegisontopoftheother.Inthefull-lotus,onceyourrightlegisontopofyourleft,youbringyourleftlegontopofyourright.Thisisanextremelystablepositionifyoucanmanageit,butdon’ttryituntilyou’readeptatthehalf-lotus.
Ifyou’renotaccustomedtothehalf-lotus,youmayfindinthebeginningthatyourlegswillquicklyfallasleep.That’sbecausebloodthatnormallyflowsinthemainarteriesisbeingpushedintothesmallcapillaries.Thiscanbeuncomfortableatfirst,butdon’tworry.You’renotharmingthebody,forthe
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bodycanadapt.Ifthesmallcapillariescarryanincreasedloadofbloodfrequentlyenough,theywillenlarge,andyourcirculatorysystemwillbereroutedtoaccommodateyournewposture.
Thetrickwithallposturesistobreakyourselfingradually.Pushingyourselftositlonghoursrightfromthestartisnotwise,foryoucandamageyourknees.Ifyouknowanygoodyogateachers,askthemtorecommendsomeyogaposesthatwillhelplimberupyourlegsandhips.Dothoseposesbeforeyoumeditatetospeedupthebody’sadaptationtothesittingposture.
Asomewhatgentlerwayofsittingcross-leggedthanthehalf-lotusisthetailorposition:Foldyourlegs,butdon’tputtherightlegontopoftheleft.Placeitonthefloorinfrontoftheleft,sothatyourrightkneemakesagentlerangle,andtheleftlegisn’tpresseddownbytheright.Thishelpsrelievesomeofthepressureonbothlegs.
Benches&chairs.Ifyouhaveakneeorhipinjurythatmakesitdifficulttositcross-legged,youcantrysittingonameditationbench,toseeifthat’seasier.Kneelwithyourshinsontheground,placethebenchoveryourcalves,andthensitbackonthebench.Somebenchesaredesignedtoforceyoutositatacertainangle.Otherscanrockbackandforth,allowingyoutochooseyourownangleortochangeitatwill.Somepeoplelikethis;othersfinditunstable.It’sapersonalchoice.
Ifnoneofthesethreealternatives—sittingrightonthefloor,sittingonthefloorontopofafoldedblanket,orsittingonameditationbench—worksforyou,therearemanystylesofmeditationcushionsavailableforpurchase.They’reusuallyawasteofmoney,though,becauseanextrafoldedblanketorfirmpillowcanusuallyservethesamepurpose.Pillowsandblanketsmaynotlookasseriousasadedicatedmeditationcushion,butthere’snoneedtopayalotofextramoneyjustforlooks.Agoodlessoninbecomingameditatorislearninghowtoimprovisewithwhatyou’vegot.
Alternatively,youcantrysittingonachair.Chooseachairwithaseatjusthighenoughoffthegroundsothatyourfeet
canrestflatonthegroundandyourkneescanbendataninety-degreeangle.Awoodenorotherfirmchair,withorwithoutafoldedblanketorthincushionontheseat,isideal.Toothickacushionisunwise,foritleadsyoutohunchover.
Whenyou’vegotagoodchair,sitslightlyawayfromtheback,sothatyour
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backsupportsitself.Thenfollowthesamestepsaswiththehalf-lotus:Placeyourhandsonyourlap,palmsup,oneontopoftheother.Bringyourhandsclosetoyourstomach.Sitstraight,lookstraightinfrontofyou,andcloseyoureyes.Pullyourshouldersbackslightlyandthendown,tocreateanicearchinyourmiddleandlowerback.Pullyourstomachinabit.Relaxintothisposture.Inotherwords,seehowmanymusclesyoucanrelaxandstillmaintainit.
Ifyou’retooillordisabledtositinanyofthesepostures,chooseaposturethatfeelscomfortableforyourparticularcondition.
Withanyposture,ifyoudiscoverthatyouhaveatendencyovertimetoslumpyourback,itmaybebecauseofthewayyoubreatheout.Payalittleextraattentiontoyourout-breaths,remindingyourselftokeepyourbackstraighteachtimeyoubreatheout.Keepthisupuntilyou’veestablisheditasahabit.
Andwhateveryourposture,rememberthatyoudon’thavetomakeavowatthebeginningnottomove.Ifyoufindyourselfinextremepain,waitaminutesothatyoudon’tbecomeaslavetoeverypassingpain,andthenveryconsciously—withoutthinkingofanythingelse—shiftyourposturetosomethingmorecomfortable.Thenresumeyourmeditation.
TheStateofYourMind
Onceyourbodyisinposition,takeacoupleofdeepin-and-outbreaths,andthenlookatthestateofyourmind.Isitstayingwiththebreath,orisapersistentmoodgettingintheway?Ifyou’restayingwiththebreath,keepgoing.Ifsomeofthemembersofyourmind’scommitteearelesscooperative,bringinsomeothermemberstocounteractthem.
Theimportantpointisthatyoudon’tletamooddictatewhetheryou’regoingtomeditateornot.Remember,abadmeditationsessionisbetterthannomeditationsessionatall.Attheveryleast,youlearntoresisttheunskillfulmembersofyourmindtoatleastsomeextent.Andonlythroughresistingthemcanyoucometounderstandthem—inthesamewaythatbuildingadamacrossariverisagoodwaytolearnhowstrongtheriver’scurrentsare.
Ifsomeofyourcommitteemembersaregettingintheway,therearesomestandardcontemplationstocounteractthem.Thepurposeofthesecontemplationsistocutthroughthemind’susualnarrativesandtocreatesomenewcommitteememberswithnewnarrativesthatwillhelpputthingsintoperspectivesothatyou’remorewillingtostaywiththebreath.
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Thesublimeattitudes.Themostpopularcontemplationistodevelopattitudesofgoodwill,compassion,empatheticjoy,andequanimityforallbeings,withoutlimit.Theseattitudes—calledbrahmaviharas,orsublimeattitudes—aresousefulthatmanypeoplemakeastandardpracticeofdevelopingthemforafewminutesatthebeginningofeverymeditationsessionregardlessofwhetherthere’saconsciousneedforthem.Thishelpstoclearupanyburiedresentmentsfromyourdailyinteractionswithotherpeople,andremindsyouofwhyyou’remeditating:Youwanttofindahappinessthat’ssecure—whichmeansthatithastobeharmless.Meditationisoneofthefewwaysoffindinghappinessthatharmsnooneatall.Atthesametime,you’recreatinganewnarrativeforyourlife:Insteadofbeingapersonweigheddownbyresentments,youshowyourselfthatyoucanriseabovedifficultsituationsanddevelopamagnanimousheart.
Thefoursublimeattitudesareactuallycontainedintwo:goodwillandequanimity.Goodwillisawishfortruehappiness,bothforyourselfandforallothers.Compassionistheattitudethatgoodwilldevelopswhenitseespeoplesufferingoractinginwaysthatwillleadtosuffering.Youwantthemtostopsuffering.Empatheticjoyistheattitudethatgoodwilldevelopswhenitseespeoplehappyoractinginwaysthatwillleadtohappiness.Youwantthemtocontinuebeinghappy.Equanimityistheattitudeyouhavetodevelopwhenyourealizethatcertainthingsarebeyondyourcontrol.Ifyouletyourselfgetworkedupoverthem,youwastetheenergyyoucouldhaveappliedtoareaswhereyoucanhaveaneffect.Soyoutrytoputyourmindonanevenkeeltowardthethingsyoucan’tcontrol,beyondtheswayofyourlikesanddislikes.
Here’sanexercisefordevelopinggoodwillandequanimity:
Remindyourselfofwhatgoodwillis—awishfortruehappiness—andthat,inspreadingthoughtsofgoodwill,you’rewishingthatyouandallotherswilldevelopthecausesfortruehappiness.You’realsoestablishingtheintentiontofurthertruehappinessinanywayyoucan,withinyourownmindandinyourdealingswithothers.Ofcourse,noteveryonewillactinlinewithyourwish,whichiswhyit’simportantalsotodevelopthoughtsofequanimitytocoverthecaseswherepeoplerefusetoactintheinterestsoftruehappiness.Thatwayyouwon’tsuffersomuchwhenpeopleactunskillfully,andyoucanstayfocusedonthecaseswhereyoucanbeofhelp.
Forgoodwill,beginbystatinginyourmindatraditionalexpressionof
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goodwillforyourself:“MayIbehappy.MayIbefreefromstressandpain.MayIbefreefromanimosity,freefromtrouble,freefromoppression.MayIlookaftermyselfwithease.”
Thenspreadsimilarthoughtstoothers,inever-wideningcircles:peopleclosetoyourheart,peopleyoulike,peopleyou’reneutralabout,peopleyoudon’tlike,peopleyoudon’tevenknow—andnotjustpeople:alllivingbeingsinalldirections.Ineachcase,saytoyourself,“Mayyoubehappy.Mayyoubefreefromstressandpain.Mayyoubefreefromanimosity,freefromtrouble,freefromoppression.Mayyoulookafteryourselfwithease.”Thinkofthiswishasspreadingoutinalldirections,outtoinfinity.Ithelpstoenlargethemind.
Tomakethisaheart-changingpractice,askyourself—whenyou’resecureinyourgoodwillforyourself—ifthere’sanyoneforwhomyoucan’tsincerelyspreadthoughtsofgoodwill.Ifaparticularpersoncomestomind,askyourself:“Whatwouldbegainedbythisperson’ssuffering?”Mostofthecrueltyintheworldcomesfrompeoplewhoaresufferingandfearful.Onlyrarelydopeoplewho’vebeenactingunskillfullyreactskillfullytotheirsufferingandchangetheirways.Alltoooftentheydojusttheopposite:Theyhungertomakeotherssufferevenmore.Sotheworldwouldbeabetterplaceifwecouldallsimplyfollowthepathtotruehappinessbybeinggenerousandvirtuous,andbytrainingthemind.
Withthesethoughtsinmind,seeifyoucanexpressgoodwillforthissortofperson:“Mayyoulearntheerrorofyourways,learnthewaytotruehappiness,andlookafteryourselfwithease.”Inexpressingthisthought,you’renotnecessarilywishingtoloveorhavecontinuedrelationswiththisperson.You’resimplymakingthedeterminationnottoseekrevengeagainstthosewhohaveactedharmfully,orthosewhomyouhaveharmed.Thisisagiftbothtoyourselfandtothosearoundyou.
Concludethesessionbydevelopinganattitudeofequanimity.Remindyourselfthatallbeingswillexperiencehappinessorsorrowinlinewiththeiractions.Inmanycases,theiractionsliebeyondyourcontrol,andyourownpastactionscan’tbeerased.Incaseswheretheseactionsplaceobstaclesinthewayofthehappinessyouwishforallbeings,yousimplyhavetoacceptthefactwithequanimity.Thatwayyoucanfocusonareaswhereyoucanmakeadifferencethroughyourpresentactions.Thisiswhythetraditionalformulaforequanimityfocusesontheissueofaction:
“Alllivingbeingsaretheownersoftheiractions,heirtotheiractions,bornoftheir
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actions,arerelatedthroughtheiractions,andlivedependentontheiractions.Whatevertheydo,forgoodorforevil,tothatwilltheyfallheir.”
Thinkinginthiswayhelpsyounottogetworkedupaboutwhatyoucan’tchange,sothatyoucandevotetheenergyofyourgoodwilltowhatyoucan.
Iftherearepeopleforwhomgoodwillissimplytoodifficultforyoutomanagerightnow,youmighttrydevelopingthoughtsofcompassioninstead.Thinkofthewaysthattheymaybesuffering,toseeifthatsoftensyourattitudetowardthem,orhelpsyouunderstandwhytheyactthewaytheydo.Ifthisistoodifficult,youcangostraighttothoughtsofequanimityaboutthem.Inotherwords,youcanremindyourselfthatyoudon’thavetosettleaccounts.You’rebetterofffreeingyourselffromthecircleofrevenge.Theprincipleofactionanditsresultswilltakecareofthesituation.
Justthatthoughtcangivethemindsomespacetosettledownanddevelopsomeconcentration.
Byspreadingthoughtsofgoodwillandequanimitytoallbeings,youtakeyourmindoutofitseverydaynarrativesandcreateabroaderperspectiveforyourmeditation.It’seasiesttosettlethemindintothepresentmoment,righthereandnow,whenyou’veletitthinkforafewmomentsabouttheuniverseasawhole.Whenyourememberthatallbeingsarelookingforhappiness—sometimesskillfully,moreoftennot—itputsyourownquestforhappinessinperspective.Youwanttodoitright.
Thereareothercontemplationstocounteractspecificunskillfulmoodsthatmightgetinthewayofyourmeditation,suchascontemplationofyourownactsofgenerosityandvirtueforwhenyou’refeelinglowself-esteem,contemplationofdeathforwhenyou’relazy,orcontemplationoftheunattractivepartsofthebodyforwhenyou’reovercomewithlust.AfewofthesecontemplationsaredescribedinmoredetailintheAppendix.
II:FOCUSINGONTHEBREATH
Nowyou’rereadytofocusonthebreath.Therearesixsteps:
1.Findacomfortablewayofbreathing.
Startbytakingacoupleofdeep,longin-and-outbreaths.Thishelpstoenergizethebodyformeditationandmakesthebreatheasiertoobserve.Deep
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breathingatthebeginningofmeditationisalsoagoodhabittomaintainevenasyoubecomemoreskilledinthepractice,forithelpstocounteractanytendencytosuppressthebreathasyoutrytomakethemindstill.
Noticewhereyoufeelthesensationsofbreathinginthebody:thesensationsthattellyou,“Nowyou’retakinganin-breath.Nowyou’retakinganout-breath.”Noticeifthey’recomfortable.Iftheyare,keepbreathinginthatway.Ifthey’renot,adjustthebreathsothatit’smorecomfortable.Youcandothisinanyofthreeways:
a.Asyoucontinuebreathingdeepandlong,noticewhereasenseofstraindevelopsinthebodytowardtheendofthein-breath,orwherethere’sasenseofsqueezingthebreathouttowardtheendoftheout-breath.Askyourselfifyoucanrelaxthosesensationswiththenextbreathasyoumaintainthesamebreathingrhythm.Inotherwords,canyoumaintainasenseofrelaxationintheareasthathavebeenfeelingstrainedtowardtheendofthein-breath?Canyoubreatheoutatthesameratewithoutsqueezingitout?Ifyoucan,keepupthatrhythmofbreathing.
b.Trychangingtherhythmandtextureofthebreath.Experimentwithdifferentwaysofbreathingtoseehowtheyfeel.Youcanmakethebreathshorterorlonger.Youcantryshortinandlongout,orlonginandshortout.Youcantryfasterbreathingorslowerbreathing.Deeperormoreshallow.Heavierorlighter.Broaderormorenarrow.Whenyoufindarhythmthatfeelsgood,stickwithitaslongasitfeelsgood.If,afterawhile,itdoesn’tfeelgood,youcanadjustthebreathagain.
c.Simplyposethequestioninthemindeachtimeyoubreathein:“Whatkindofbreathwouldfeelespeciallygratifyingrightnow?”Seehowyourbodyresponds.
2.Staywitheachin-and-outbreath.
Ifyourattentionslipsofftosomethingelse,bringitrightbacktothebreath.Ifitwandersoffagain,bringitbackagain.Ifitwandersoff100times,bringitback100times.Don’tgetdiscouraged.Don’tgetupsetwithyourself.Eachtimeyoucomeback,rewardyourselfwithanespeciallygratifyingbreath.Thatwaythemindwilldeveloppositiveassociationswiththebreath.You’llfinditeasiertostaywiththebreath,andtoreturntoitquicklythenexttimeyouslipoff.
Ifyougetdiscouragedthinkingabouthowmanybreathsyou’regoingtohave
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tostayfocusedon,tellyourselfwitheachbreath:“Justthisonein-breath;justthisoneout-breath.”Thetaskofstayingwiththebreathwillthenseemlessoverwhelming,andyourthoughtswillbemorepreciselyfocusedonthepresent.
Ifyouwant,youcanuseameditationwordtohelpfastenyourattentiontothebreath.Buddho(“awake”)isapopularone.Thinkbudwiththein-breath,anddhowiththeout.Oryoucansimplythinkinandout.Keepthemeditationwordaslongasthebreath.Whenyoufindthatyoucanstayeasilywiththebreath,dropthemeditationwordsothatyoucanobservethebreathmoreclearly.
3.Whentheblatantsensationsofbreathingarecomfortable,expandyourawarenesstodifferentpartsofthebodytoobservemoresubtlebreathingsensations.
Youcandothissection-by-section,inanyorderyoulike,butinthebeginningtrytobesystematicsothatyoucovertheentirebody.Later,whenyoursensitivitytothebodybecomesmoreautomatic,youwillquicklysensewhichpartsofthebodyneedmostattention,andyoucandirectyourattentionimmediatelythere.Butwhenyou’restartingout,it’sgoodtohaveaclearandcomprehensiveroadmapinmind.
Oneroadmapisthis:
•Startwiththeareaaroundthenavel.Locatethatpartofthebodyinyourawarenessandwatchitforawhileasyoubreatheinandbreatheout.Seewhatrhythmandtextureofbreathingfeelsbestrightthere.Ifyounoticeanysenseoftensionortightnessinthatpartofthebody,allowittorelax,sothatnotensionbuildsupasyoubreathein,andyoudon’tholdontoanytensionasyoubreatheout.Ifyouwant,youcanthinkofbreathenergyenteringthebodyrightthereatthenavel,sothatyoudon’tcreateasenseofstrainbytryingtopullittherefromsomewhereelse.Haveasensethatthebreathenergyiscominginandoutfreelyandeasily.There’snothingobstructingit.
•Whenthatpartofthebodyfeelsrefreshed,moveyourattentiontodifferentpartsofthefrontofyourtorsoandrepeatthesamesteps.Surveythepartsinthisorder:thelowerright-handcorneroftheabdomen,thelowerleft-handcorneroftheabdomen;thesolarplexus(thespotrightinfrontofyourstomach),therightflank(thesideoftheribcage),theleftflank;themiddleofthechest,thespottotherightofthatwherethechestandtheshouldermeet,thesamespotontheleft.Inotherwords,youmoveupthe
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frontofthetorso,focusingfirstonthecenter,thenontheright,thenontheleft.Thenyoumovefurtherupthetorsoandrepeatthesamepattern.
•Youmayfind,asyoufocusonthedifferentpartsofthebody,thattherhythmandtextureofthebreathingwillchangetosuitthatpartofthebody.Thisisperfectlyfine.
•Thenmoveyourattentiontothebaseofthethroatandfollowthesamestepsasforthenavel.
•Thenbringyourattentiontothemiddleofthehead.Asyoubreatheinandout,thinkofthebreathenergycominginandoutnotonlythroughthenose,butalsothroughtheeyes,theears,thebackoftheneck,thetopofthehead.Thinkoftheenergygentlyworkingthroughanypatternsoftensionyoumayfeelinthehead—inthejaws,aroundtheeyes,intheforehead—andverygentlydissolvingthosepatternsoftensionaway.Whenthepatternsoftensionfeelrelaxed,youcanthinkofthebreathenergygoingdeepintotheareaaroundthepinealgland,rightbehindtheeyes,andallowingthatpartofthebodytoabsorballtheincomingbreathenergyitneeds.Butbecarefulnottoputtoomuchpressureonthehead,becausethenervesoftheheadtendtobeoverworked.Applyjustenoughpressuretomaintainyourfocuscomfortably.
•Nowmoveyourattentiontothebackoftheneck,rightatthebaseoftheskull.Asyoubreathein,thinkofthebreathenergyenteringthebodyatthatspotandthengoingdowntheshoulders,downthearms,outtothetipsofthefingers.Asyoubreatheout,thinkoftheenergyradiatingoutfromthosepartsofthebodyintotheair.Asyoubecomemoresensitivetothesepartsofthebody,noticewhichsideiscarryingmoretension:theleftshoulderortherightshoulder,theleftupperarmortherightupperarm,andsoon.Whicheversideisholdingmoretension,consciouslytrytorelaxthatsideandkeepitrelaxedallthewaythroughthein-breath,allthewaythroughtheout-breath.
Ifyoutendtoholdalotoftensioninyourhands,spendafairamountoftimereleasingthetensionalongthebackofeachhandandineachfinger.
•Now,keepingyourfocusatthebackoftheneck,breatheinwiththethoughtthattheenergyisgoingdownbothsidesofthespinedowntothetailbone.Repeatthesamestepsasfortheshouldersandarms.Inotherwords,whenyoubreatheout,thinkofthebreathenergyradiatingoutfromtheback
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intotheair.Asyoubecomemoresensitivetotheback,noticewhichsideiscarryingmoretensionandconsciouslytrytokeepthatsiderelaxedallthewaythroughthein-breath,allthewaythroughtheout-breath.
•Nowmoveyourattentiondowntothetailbone.Asyoubreathein,thinkofthebreathenergyenteringthebodythere,goingdownpastthehips,downthelegs,andouttothetipsofthetoes.Repeatthesamestepsasfortheshouldersandarms.Ifnecessary,youcanspendafairamountoftimereleasingthetensioninyourfeetandtoes.
•Thatcompletesonecycleinthesurveyofthebody.Ifyoulike,youcangothroughthebodyagain,beginningatthenavel,toseeifyoucanclearupanypatternsoftensionyoumayhavemissedthefirsttimearound.Youcankeepthisupasmanytimesasyoulikeuntilyoufeelreadytosettledown.
Theamountoftimeyouspendwitheachsectionofthebodyisuptoyou.Inthebeginning,asageneralruleofthumb,youmightwanttospendjustafewminuteswitheachpointorsection,givingmoretimetothepointsonthecentralmeridianofthebodythantothepointsontheside,andevenmoretimetotheshoulders,back,andlegs.Asyoubecomemorefamiliarwiththeenergypatternsinyourownbody,youcanadjustthetimespentoneachpointasyouseefit.Ifonepointorsectionseemstorespondespeciallywelltoyourattention,releasingtensioninarefreshingway,stickwiththatpointaslongasitresponds.Ifapointorsectiondoesn’trespondafterseveralminutesofattention—orifyoufindthattensionincreaseswhenyoufocusonit—dropitforthetimebeingandmoveontothenextpoint.
Ifyourtimeformeditationislimited,youmightwanttolimityoursurveytothecenterpointsonthefrontofthetorso—navel,solarplexus,middleofthechest—andthentothebaseofthethroatandthemiddleofthehead.
Iffocusingintheheadgivesyouaheadache,avoidfocusingthereuntilyoulearnhowtomaintainfocuswithaminimumofpressure.
4.Chooseaspottosettledown.
Youcanchooseanyspotyoulikewherethebreathenergyisclearandyoufinditeasytostayfocused.Afewofthetraditionalspotsare:
a.thetipofthenose,b.thepointbetweentheeyebrows,
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c.themiddleoftheforehead,d.thetopofthehead,e.themiddleofthehead,f.thepalate,g.thebackoftheneckatthebaseoftheskull,h.thebaseofthethroat,i.thebreastbone(thetipofthesternum),j.thenavel(orapointjustaboveit),k.thebaseofthespine.
Overthecourseofseveralmeditations,youcanexperimentwithdifferentspotstoseewhichonesgivethebestresults.Youmayalsofindthatotherspotsnotmentionedonthislistarealsocongenial.Oryoumayfindthatkeepingtrackoftwospotsatonce—say,themiddleoftheheadandthebaseofthespine—helpstokeepyourattentionfixedmorefirmlythanfocusingjustononespot.Ultimately,youwanttobeabletokeepyourattentionfocusedonanyspotinthebody.Thisabilitywillbeusefulwhenyou’resufferingfromadiseaseorinjury,asyoucansometimesspeedhealingbyfocusingonthebreathenergyatparticularspotsinthebody.
5.Spreadyourawarenessfromthatspotsothatitfillsthebodythrougheveryin-and-outbreath.
Thinkofalitcandleinthemiddleofanotherwisedarkroom.Theflameofthecandleisinonespot,butitslightfillstheentireroom.Youwantyourawarenesstobecenteredbutbroadinjustthesameway.Yoursenseofawarenessmayhaveatendencytoshrink—especiallyasyoubreatheout—soremindyourselfwitheverybreath:“wholebodybreathingin,wholebodybreathingout.”Thisfull-bodyawarenesshelpstokeepyoufromgettingdrowsywhenthebreathgetscomfortable,andfromlosingfocusasthebreathgetsmoresubtle.
6.Thinkofthebreathenergycoursingthroughthewholebodywitheveryin-and-outbreath.
Letthebreathfindwhateverrhythmortexturefeelsbest.Thinkofallthebreathenergiesconnectingwithoneanotherandflowinginharmony.Themorefullythey’reconnected,themoreeffortlessyourbreathingwillbe.Ifyouhavea
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sensethatthebreath-channelsareopenduringthein-breathbutcloseduringtheout-breath,adjustyourperceptiontokeepthemopenthroughoutthebreathingcycle.
Thensimplymaintainthatsenseofwhole-bodybreathingthroughouttheremainderofyourmeditation.Ifthebreathgrowsstill,don’tworry.Thebodywillbreatheifitneedsto.Whenthemindisstill,thebrainuseslessoxygen,sotheoxygenthatthebodyreceivespassively—throughthelungsandperhapsthroughtherelaxedpores(anatomistshavedifferingopinionsonthis)—willbeenoughtoserveitsneeds.Atthesametime,however,don’tforcethebreathtostop.Letitfollowitsownrhythm.Yourdutyissimplytomaintainabroad,centeredawarenessandtoallowthebreathtoflowfreelythroughoutthebody.
Ifyoufindthatyoulosefocuswhenyouspreadyourawarenessthroughthebody,youcanreturntothesurveyofthedifferentparts,tryameditationword,orsimplystayfocusedononepointuntilyoufeelreadytotryfull-bodyawarenessagain.
Variations.Asyougetmorefamiliarwiththemeditationandwiththeproblemsyouencounterwhiledoingit,youcanadjustthesestepsasyouseefit.Infact,gainingasenseofhowtoadjustthings—tolearnfromyourownexperimentation—isanimportantprincipleinusingbreathmeditationtodevelopdiscernment.
Forexample,youmaywanttochangetheorderofthesteps.Youmightfindthatyoucanmoreeasilyfindacomfortablewayofbreathing(stepone)ifyoufirstdevelopafull-bodyawareness(stepfive).Oryoumightfindthatyouneedtoforcethemindtosettledownfirmlyinasinglespotforawhile(stepfour)beforeyoucanexplorethebreathsensationsintherestofthebody(stepthree).Youmightfindthatafteryou’vechosenonespottostaysettledin(stepfour),youwanttofocusontwospotsatonceforawhilebeforeyoumoveontospreadingyourawarenesstothewholebody(stepfive).
Anotherwayofadjustingthestepsistovarywhatyoudowithinaparticularstep.Stepthree—exploringthesubtlebreathsensationsinthebody—allowsforanespeciallywiderangeofvariation.Youmightwanttostartyoursurveyatthebackoftheneck,thinkingofthebreathenergyenteringthebodytherefromthebackandthengoingdownthroughthespine,andultimatelyoutthelegstothetipsofthetoesandthespacesbetweenthetoes.Thenthinkofthebreathcoming
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inthebackoftheneckgoingdownthroughtheshouldersandoutthroughthearmstothefingersandthespacesbetweenthefingers.Thenmoveyourattentiontothebreathsensationsinthefrontofthetorso.
Oryoumightwanttogothroughthebodyveryquicklyatfirst,andthenrepeatthesurveymoremethodically.
Oryoumightvisualizechangingthedirectionofhowthebreathsensationsflowthroughthebody.Forinstance,insteadofthinkingofthebreathflowingdownthespineandoutthefeet,youmightthinkofitcomingupfromthefeet,goingupthespine,andtheneithergoingoutthetopoftheheadoroverthetopoftheheadanddownthroughyourthroatandouttheareainfrontoftheheart.
Oryoumightsensethattherearebreathenergiessurroundingthebodylikeacocoon.Whenthishappens,trytogetasenseofhowtotellwhentheseenergiesareinharmony,whenthey’reinconflict,andhowtobringthemfromconflicttoharmonyinawaythatnourishestheenergiesinsidethebody.Onewayofdoingthisistovisualizetheseenergiesasallflowinginonedirection—say,fromtheheadtothetoes—andthen,afterawhile,visualizingthemallflowingintheotherdirection.Noticewhichdirectionfeelsmorecomfortable,andthenstickwiththat.Ifthecocoonofbreathenergiesfeelscomfortable,youcanexperimentwithwaysofusingthatcomfortableenergytohealpartsofthebodythatfeeltightorinpain.
Anotherwayofadjustingthesteps,oncertainoccasions,istofocusononlyafewofthesteps.Therearetwomainsituationsinwhichyoumightwanttotrythis:
•Whenyou’refirstgettingstartedandyoufindthatthemorebroadlyfocusedsteps—3,5,and6—arehardtofollowwithoutgettingdistracted,youcanskipthemforthetimebeingandfocusfirstonthemorenarrowlyfocusedsteps—1,2,and4—untilyoucanstaywiththemconsistently.Onlythenshouldyouexpandyourpracticetoincludetheotherthree.Howevermanysessionsofmeditationthismaytakedoesn’tmatter.Whatmattersisthatyou’reabletomaintainacomfortablecenter.Thatwillhelpyouaddtheremainingstepswithagreatersenseofstability.
•Whenyou’reskilledatcombiningallsixstepsandyouwanttogainpracticeinbringingthemindtostillnessasquicklyaspossible,youcanfocusonsteps4,5,and6.Inotherwords,onceyou’velearnedfromexperiencewhereyour
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mindfeelsmostcomfortablycentered,trysettlingdownquicklyinthatspot,allowittogetcomfortable,andthenseehowquicklyyoucanspreadyourawarenessalongwiththecomfortablebreathtofilltheentirebodyandthenkeepitfilled.Thisisausefulskilltodevelop,notonlyinthecontextofformalmeditation,butalsoindailylife.ThispointwillbediscussedfurtherinPartThree.
Thesearejustafewofthewaysyoumightwanttoexperiment.Ingeneral,though,it’susuallybesttobeginwiththesixsteps,inorder,soastohaveaclearroadmapinmindeachtimeyousitdowntomeditate.Thatway,whenyou’vewanderedoff,you’llfinditeasiertopickupwhereyouleftoff.Andifaparticularstageinthepracticegoesespeciallywell,you’llbebetterabletorememberitbecauseyouknowwhereitisonthemap.
III:LEAVINGMEDITATION
Therearethreestepstoleavingmeditationskillfully.
1.Reflectonhowyourmeditationwent.
Thepurposehereistopickupusefulpointsforthenexttimeyoumeditate.Wasthereanytimeduringthepastsessionthatthemindfeltespeciallycalmandcentered?Iftherewas,askyourself,“Wherewereyoufocused?Whatwasthequalityofyourfocus?Whatwasthequalityofyourbreath?Whatdidyoudoleadinguptothatpointinyourmeditation?”Trytorememberthesethingsforthenextsession.Youmayfindthatyoucanre-createthatsensationofcalmjustbyrepeatingthesamesteps.Ifyoucan’t,putthatmemoryasideandfocustotallyonwhatyou’redoinginthepresent.Trytobemoreobservantofthesethingsthenexttime.It’sthroughbeingobservantthatthemeditationdevelopsasaskillandgivesmorereliableresults.It’slikebeingagoodcook:Ifyounoticewhichfoodspleasethepeopleyou’recookingfor,yougivethemmoreofthesame,andeventuallyyou’llgetabonusoraraiseinpay.
2.Spreadthoughtsofgoodwillagain.
Thinkofwhateverpeaceandcalmyoufeltforthepastsession,anddedicateittootherbeings:eitherspecificpeopleyouknowwhoaresufferingrightnow,oralllivingbeingsinalldirections—allourcompanionsinbirth,aging,illness,anddeath.Mayweallfindpeaceandwell-beinginourhearts.
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3.Trytostaysensitivetothebreathenergyinthebodyasyouopenyoureyesandleavethemeditationposture.
Don’tletyourawarenessofthevisualfieldcrowdoutyourawarenessofthebody-field.Anddon’tletyourconcernforyournextactivitycauseyoutodropyourawarenessofthebreathenergyinthebody.Trytomaintainthatsenseoffull-bodyawarenessasconsistentlyasyoucan.Youmaynotbeabletokeeptrackofthein-and-outbreathasyouengageinotheractivities,butyoucanmaintainanoverallsenseofthequalityofbreathenergythroughoutthebody.Keepitrelaxedandflowing.Noticewhenyouloseyourawarenessofit;noticehowyoucanregainit.Trytokeepthesenseofawarenessofthebreathenergyinthebodyasconstantasyoucanuntilthenexttimeyousitdowntomeditate.Thiswayyoumaintainasolid,nourishingfoundationforthemindasyougothroughtheday.Thisgivesyouasenseofgroundedness.Thatgroundednessprovidesnotonlyasenseofsecurityandinnerease,butalsoabasisforobservingthemovementsofthemind.Thisisoneofthewaysinwhichsteadymindfulnessandalertnessformafoundationforinsight.
Inotherwords,themostskillfulwaytoleavemeditationisnottoleaveitentirely.Keepitgoingasmuchandaslongasyoucan.
IV:MEDITATINGINOTHERPOSTURES
WalkingMeditationWalkingmeditationisagoodtransitionbetweenmaintainingastillmind
whenthebodyisstill,andmaintainingastillmindinthemidstofallyouractivities.Asyouwalkinameditativeway,yougainpracticeinprotectingthestillnessofthemindinthemidstofthemotionofthebody,whileatthesametimedealingwiththefewestpossibleoutsidedistractions.
Anidealtimetopracticewalkingmeditationisrightafteryou’vebeendoingsittingmeditation,sothatyoucanbringamindalreadystilled,toatleastsomeextent,tothepractice.
Somepeople,though,findthatthemindsettlesdownmorequicklywhilesittingifthey’vedoneasessionofwalkingmeditationfirst.Thisisamatterofpersonaltemperament.
Ifyou’remeditatingrightafterameal,it’swisetodowalkingmeditationratherthansittingmeditation,forthemotionofthebodyhelpsbothtodigest
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yourfoodandtowardoffdrowsiness.Therearetwowaysofpracticingwalkingmeditation:walkingbackandforth
onasetpath,andgoingforastroll.Thefirstwayismoreconduciveforhelpingthemindtosettledown;thesecondismoreconvenientwhenyoudon’thaveaccesstoanundisturbedpathwhereyoucanwalkbackandforthwithoutrousingcuriosityorconcernsfromotherpeople.
1.Walkingonapath.Choosealevelpathanywherefrom20to70paceslong.Ideally,itshouldbeastraightpath,butifyoucan’tfindastraightpaththatlong,tryanL-shapedoraU-shapedpath.Ifyou’regoingtotimeyourmeditation,setthetimerandputitsomeplacenearthepathbutfacingawaysothatyouwon’tbeabletoseehowmuchtimeisleftwhileyou’rewalking.
Standatoneendofthepathforamoment.Gentlyclasponehandwiththeother,eitherinfrontofyouorbehindyou,andletyourarmshangdowncomfortably.Ifyouhaveyourhandsinfrontofyou,havebothpalmsfacingyourbody.Ifbehindyou,havebothpalmsfacingawayfromyourbody.Closeyoureyesandchecktoseeifyourbodyfeelsproperlyaligned,leaningneithertotheleftnortotheright.Ifitfeelsoutofalignment,relaxthemusclesthatarepullingitoutofalignment,sothatyourbodyisasbalancedaspossible.
Bringyourattentiontothebreath.Takeacoupleoflong,deepin-and-outbreaths,andfocusyourattentiononthebreathsensationsinonepartofthebody.It’susuallywise,inthebeginning,tochooseapointanywhereonalinedrawndownthemiddleofthefrontofyourtorso.Ifyoufocusinyourhead,youtendtostayinyourhead:Youdon’tgetaclearsenseofthebodywalking,andit’seasytoslipoffintothoughtsofthepastandfuture.Ifyoufocusonapointononesideofthebody,itcanpullyououtofbalance.
However,ifinthebeginningyoufindithardtokeeptrackofastillpointinthetorso,youcansimplystayawareofthemovementofyourlegsorfeet,orofthesensationsinyourhands.Asyourmindsettlesdown,youcanthentryfindingacomfortableplaceinthetorso.
Breatheinawaythatallowsthespotyou’vechosentofeelcomfortable,open,andrefreshed.
Openyoureyesandgazeeitherstraightaheadofyou,ordownatthepathseveralpacesinfrontofyou,butdon’tletyourheadtiltforward.Keepitstraight.
Makesurethatyou’restillclearlyawareofthepointofyourinternalfocuson
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thebreath,andthenstartwalking.Walkatanormalpace,orslightlyslowerthannormal.Don’tgazearoundwhileyouwalk.Maintainyourinnerattentionatyourchosenpointinthebodyallalongthepath.Allowthebreathtofindacomfortablerhythm.There’snoneedtobreatheinsyncwithyoursteps.
Whenyoureachtheotherendofthepath,stopforamomenttomakesurethatyourattentionisstillwithyourchosenpoint.Ifit’swanderedoff,bringitback.Thenturntofaceintheoppositedirectionandwalkbacktowhereyoustarted,maintainingfocusonyourchosenpoint.Stopatthatendofthepathforamomentagain,tomakesurethatyourattentionisstillwithyourchosenpoint.Thenturntofaceintheoppositedirectionandwalkbackagain.Ifyoufindithelpfulincalmingthemind,youcandecidebeforehandtoturneitherclockwiseorcounter-clockwiseeachtimeyouturn.
Repeatthesestepsuntilyourpredeterminedtimeisover.Inthebeginningit’sbesttofocusonmaintainingyourattentionatyourone
chosenpointinthebodyasmuchasyoucan,asyouwouldinstep4ofthesittingmeditation.Thisisbecauseyou’rebalancingattentiontoseveralthingsatonce:yourchosenpoint,thefactthatyou’rewalking,andthefactthatyouhavetobeawareenoughofyoursurroundingssothatyoudon’tstrayoffthepath,walkpastthedesignatedend,orbumpintoanything.That’senoughtokeepyoufullyoccupiedatfirst.
Asyougetmoreproficientatthis,youcanstartpayingmoreattentiontohowthebreathenergiesflowinthedifferentpartsofyourbodyasyouwalk—whileatthesametimemaintainingtheprimaryfocusatyourchosenpoint—inmuchthesamewaythatyoumaintainacenteredbutbroadawarenessinstep5ofthesittingmeditation.Youcanmakeagameofseeinghowquicklyyoucanmovefrombeingfocusedcomfortablyononespottospreadingyourawarenessandthesenseofcomfortthroughoutthebody.Onceit’sspread,seehowlongyoucankeepitthatwayasyoucontinuewalking.Aswe’llseeinPartThree,thisisanimportantskilltodeveloptomaintainasenseofsecurewell-beingthroughoutdailylife.
Somepeoplefindthattheirmindscangatherintostrongconcentrationwhilewalking.Butgenerally,you’llfindthatyoucangetintodeeperconcentrationwhilesittingthanwhilewalking,becauseyouhavemorethingstokeeptrackofwhileyou’rewalking.However,thefactthatyourattentionhastomovebetweenthreethingswhenyou’rewalking—yourstillpoint,themotionofyourwalking,
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andanawarenessofyoursurroundings—meansthatyougettoseeclearlythemovementsofthemindinarestrictedfield.Thisprovidesagoodopportunityforobservingthemcarefullyandforgaininginsightintotheirvariouswaysofdeceivingyou.
Forinstance,you’llcometonoticehowunbiddenthoughtstrytotakeadvantageofthefactthatthemindismovingquicklyamongthreethings.Thesethoughtsslipintothatmovementandhijackit,directingitawayfromyourmeditation.Assoonasyounoticethishappening,stopwalkingforamoment,returnyourattentiontoyourchosenspot,andthenresumewalking.Ultimatelyyou’llseethemovementofthoseunbiddenthoughtsbutwon’tmovealongwiththem.Whenyoudon’tmovewiththem,theygoforjustalittlewayandthendisappear.Thisisanimportantskillingaininginsightintotheworkingsofthemind.
2.Goingforastroll.Ifyou’regoingtopracticewalkingmeditationbygoingforastroll,youhavetolaydownafewrulesforyourselfsothatitdoesn’tturnintojustanordinarystroll.
Chooseanareathat’srelativelyquietandwhereyouwon’trunintopeoplewhowillwantyoutostopandchatwiththem.Aparkisgood,asisaquiet,backcountrylane.Ifyou’rewalkingaroundyourneighborhood,goinadirectionyoudon’tnormallygoandwheretheneighborswon’ttrytoengageyouinconversations.Ifsomeonedoescallouttoyou,makeitarulethatyou’llnodandsmileinresponse,butwon’tsayanymorewordsthanarenecessary.
Beforeyoustartyourwalk,standforamomenttoputyourbodyinalignment,andbringyourattentiontoyourchosenspotforobservingthebreath.Breatheinawaythatkeepsthatspotcomfortableandrefreshed.Thinkofitasabowlfilledtothebrimwithwater,andyoudon’twanttospilladrop.
Walkatanormalpaceinamannerthat’scomposedbutdoesn’tlookunnatural.Youwanttokeepyoursecret:thatyou’redoingwalkingmeditationandyoudon’twantanyoneelsetoknow.Gazearoundonlyasmuchasisnecessaryandappropriatetokeepyourselfsafe.
Ifyourthoughtsstartwanderingoff,stopforamomentandreestablishyourprimaryfocusatyourchosenpoint.Takeacoupleofespeciallyrefreshingbreaths,andthenresumewalking.Ifpeoplearearound,andyoudon’twanttocallattentiontoyourself,pretendthatyou’relookingatsomethingtothesideof
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yourpathwhilereestablishingyourfocus.Whetheryoupracticewalkingmeditationonasetpathorasastroll,conclude
thesessionbystandingstillforamomentandfollowingthethreestepsforleavingmeditation,asdiscussedundersectionIII,above.
StandingMeditation
Standingmeditationisrarelydoneonitsown.It’smoreoftendoneasapartofwalkingmeditation.It’sespeciallygoodforfivesituationswhileyou’rewalking:
1.Whenyourthoughtsslipawayfromthebreath,stopandstandforamomentuntilyoucanreestablishyourfocusatyourchosenpoint.Thenresumewalking.Ifyourmindisespeciallyrestless,youmaywanttostandforawhile.Inthiscase,takeadvantageofthefactthatyou’restandingstill,closeyoureyes,andseeifthebodyfeelsaligned.Ifyou’reslouching,straightenup,pullinyourstomachabit,pullyourshouldersbackandthendownabit,tocreateaslightarchinyourback.Ifyou’releaningtoonesideortheother,relaxwhichevermusclesarepullingyououtofalignment.Thenrelaxintothisstraightenedposturesothatyoucanmaintainitwithaminimumofstrain.
2.Whenthewalkinghasyoufatiguedbutyouaren’tyetreadytostopwalkingmeditation,standforafewminutestorest,payingattentiontoyourpostureasinstep1.
3.Whenyou’retryingtomastertheskillofspreadingyourawareness,alongwiththecomfortablebreath,fromonespottofilltheentirebody,youmightfinditeasiertodothiswhileyou’restandingstill.Onceit’sspread,resumewalking.Ifyoulosethatsenseoftheentirebody,stopandstandstillsothatyoucanrecoveritmoreeasily.
4.Whenthemind,inspiteofthemovementofthebody,gathersintoastrongsenseofconcentration,stopandstandstilltoallowittogatherfully.Somemeditatorsarrangeaplacenexttotheirmeditationpathwheretheycansitdownifthemindgatherssostronglythatevenstandingstillisadistraction.
5.Whenaninterestinginsightintothemindcomestoyouwhileyou’rewalking,stopandstandsothatyoucanobserveitmorecarefully.Incaseslikethis,youmaynotwanttodevotetoomuchattentiontoyourposture,asthatmightdistractyoufromwhatyou’reobservinginthemind.
Asageneralrule,whilestanding,keepyourhandsclaspedinfrontofyouorbehindyouasyouwouldwhenwalking.
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MeditationLyingDown
Tomeditatewhilelyingdownisveryconduciveforattainingstrongconcentration.Somepeoplefindthatit’sactuallymoreconduciveforconcentrationthanthesittingposture.
However,it’salsoconduciveforfallingasleep.Thisiswhyyourmainconcernwhenmeditatingwhilelyingdownistostayawake.
It’sgenerallybettertomeditatewhilelyingonyourrightside,ratherthanonyourleftside,onyourback,oronyourstomach.Ifyouhavetoliedownforlongperiodsoftime—aswhenyou’reill—there’snothingwrongwithshiftingyourpostureamongthesefourlyingposturesandmeditatingallthewhile.
However,lyingontherightsidehasthreeadvantages.Firstisthattheheartisabovethehead,whichimprovesthebloodflowtothebrain.(Thismeansthatifyourphysiologyisreversed,withtheheartonyourrightside,you’ddobettertomeditatewhilelyingonyourleftside.)Second,it’sbetterfordigestion.Third—andherelyingontherightsidesharesthispointwithlyingontheleft—youcanmakeapointofplacingonefootontopoftheotherandkeepingitthere,notallowingittoslipoff.Theamountofattentionthisrequiresyoutodevotetoyourfeetcanhelpkeepyouawake.
Haveyourheadsupportedwithapillowattheproperheightforkeepingyourspinerelativelystraight.Ifyou’relyingonyourrightside,placeyourrightarmslightlyinfrontofyousothatthebodydoesn’tweighonit.Foldyourarmsothatyourrighthandislyingpalm-upinfrontofyourface.Allowyourleftarmtoliestraightalongthebody,withyourleftpalmfacingdown.
Thestepsforsurveyingyourmind,focusingonthebreath,andleavingmeditationarethesameasforsittingmeditation.
V:BECOMINGAMEDITATOR
Meditatingisonething.Becomingameditatorissomethingelse.Itmeansdevelopingasetofinneridentitiesaroundtheactivitiesofmeditation.Ideally,asyoumeditate,theseidentitiesshouldtakeongrowinginfluencewithinyourinnercommittee.
Theactivitiesaroundwhichtheseidentitiesgrowarethethreeneededforconcentration:mindfulness,alertness,andardency.Whenyoufocusonthebreathinlinewiththeaboveinstructions,mindfulnessiswhatkeepsthe
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instructionsinmind,alertnessiswhatwatcheswhatyou’redoingandtheresultsthatcomefromwhatyou’redoing,whileardencyiswhattriestodoitwell.Whenyouslipoffthebreath,ardencytriestocomerightbacktothebreathasquicklyaspossible.Whileyou’rewiththebreath,ardencytriestobeassensitiveaspossibletowhat’sgoingwellandwhatisn’t.Whenthingsaren’tgoingwell,ittriestofigureoutwhy,sothatitcanimprovethem.Whentheyaregoingwell,ittriestomaintainthemsothattheycangrow.
Asthesequalitiesgetstrongerwithpractice,theybegintocoalesceintotwodistinctidentities,twonewmembersofyourmind’scommittee.Themorepassiveofthetwoistheobserver,whichdevelopsaroundalertness.Thisisthepartofthemindthatstepsbackabitandsimplywatcheswhat’sgoingonwithaminimumofinterference.Asitdevelops,itgivesyoupracticeinexercisingyourpatientendurance—yourabilitytostickwiththingsevenwhenthey’reunpleasant—andinexercisingyourequanimity,yourabilitynottoreacttothings,sothatyoucanseethemclearlyforwhattheyare.
Themoreactiveofthetwoidentitiesisthedoer,whichdevelopsaroundmindfulnessandardency.Thisisthepartthattriestomakethingsgowell;that,whentheyaren’tgoingwell,asksquestionsandinvestigatestounderstandwhy,triestorememberwhatworkedinthepast,andthendecideshowtorespond—whenit’sbesttointerfereandwhenit’snot.Whenthingsaregoingwell,thisidentitytriestokeepthemgoingwell.Overthecourseoftime,you’llfindthatthedoercanassumemanyroles,suchastheinvestigatorandthedirector.Thispartexercisesyouringenuityandimagination,asyoutrytoshapethingsinthebestpossibledirection.
Thesetwoidentitieshelpeachotheralong.Theobserverprovidesthedoerwithaccurateinformationonwhichtobaseitsdecisionssothatitdoesn’tsimplytrytoforceitswillonthingsanddenywhenit’sdoneharm.Thedoerdoesitsbesttomakesurethattheobserverdoesn’tlosebalanceandstartprovidingbiasedinformation—aswhenit’stemptedtostayfocusedononesideofanissueandtoignoreanotherside.Sometimestheback-and-forthbetweenthesetwoidentitiesisfairlyquick.Atothertimes—especiallywhenyoucan’tfiguresomethingoutandsimplyhavetowatchwhat’sgoingon—you’llfindyourselfidentifyingwiththeobserverforafairlylongtimebeforegainingenoughinformationtopassontothedoer.
Alargepartoftheskillinmeditatingislearningwhentoassumethese
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identitieswhileyoupractice.They’reespeciallyhelpfulindealingwithproblemsinthemind,aswe’llseeinPartTwo.Whenyou’refacedwithpain,forinstance,theyprovideyouwithalternativeidentitiesthatyoucanassumeinrelationtothepain.Insteadofhavingtobethevictimofthepain,youcanbetheobserverofthepain.Oryoucantakeontheroleoftheinvestigator,tryingtofigureoutwhatthepainisandwhythemindisturningitintoaburden.
Similarly,whenanunskillfulemotioncomesintothemind,youdon’thavetoidentifyyourselfasthepersonwhofeelstheemotionoragreeswithit.Youcanbetheobserver,steppingbackfromtheemotion.Or,asthedoer,youcanbetheinvestigator,takingtheemotionapart;orthedirector,assemblinganewemotiontoreplaceit.
Asyourconcentrationstrengthens,theobserveranddoerwillcontinuetobehelpful.Onthelevelofstrongconcentrationcalledjhana(seePartFour),theyturnintoafactorcalledevaluation:thediscernmentfactorthathelpstosettletheminddownthroughunderstandingitsneedsandprovidingforthem.Theobserveractsasthepassivesideofevaluation,thedoeractsastheactiveside.Workingtogether,theycantakeyoufarinthepractice.
Soeventhoughthesemembersofyourcommitteeareformsofbecoming,they’reusefulforms.Don’tthrowthemawayuntilyoureachthepointwheretheyhavenomorehelptooffer.Inthemeantime,gettoknowthembyexercisingthem.Becauseyourmind’scommitteehasalotofunskillfulmembers,you’llneedalltheinnerhelpyoucanget.
ADD I T IONAL R EAD INGS :
Onmeditationasaskill:“TheJoyofEffort”and“StrengthTrainingfortheMind”inHead&HeartTogether;“JoyinEffort”inMeditations5;“AdolescentPractice”inMeditations2
AtalkbyAjaanLeeDhammadharo—“Observe&Evaluate”inInnerStrength—alsogivesagoodperspectiveonmeditationasaskill.
Ontheroleofdesireandimaginationinthepractice:“PushingtheLimits”inPurityofHeart
Ontherelationshipbetweenmindfulnessandconcentration:“ThePathofConcentration&Mindfulness”inNobleStrategy
Formoreadvanceddiscussionsofmindfulnessandconcentration:Right
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Mindfulness;AjaanLeeDhammadharo–FramesofReferenceOnbreathmeditation:AjaanLeeDhammadharo,KeepingtheBreathinMind,
inparticular“Method2.”AjaanLee’stalksinLessonsinSamadhiareveryusefulforgettingafullerperspectiveonhisapproachtobreathmeditation,asarethetalksinthesectionofInnerStrengthentitled,“InnerSkill.”TheshortfragmentsinthesectionsofTheSkillofReleaseentitled“BeginningConcentration,”“TheBasicsofBreathing,”and“All-aroundDiscernment”offerusefultips.
Formoreusefultips,seethesectionsofAjaanFuangJotiko–AwarenessItselfentitled,“Meditation,”“Breathing,”“Visions&Signs,”and“RightatAwareness”
Onthebrahmaviharas:“Head&HeartTogether”inHead&HeartTogether;“MettaMeansGoodWill”and“TheLimitsoftheUnlimitedAttitudes”inBeyondAllDirections;“TheSublimeAttitudes”inMeditations2
Onwalkingmeditation:“WalkingMeditation:StillnessinMotion”inMeditations4
Forshorttalkstoreadbeforeyoumeditate:anyofthebooksintheMeditationsseries
RE L EVANT TA LKS (MP 3 AUD IO ) :
2012/2/4:InShapetoMeditate2004/7/24:MaintainingGoodwill2005/9/2:MettaMeditation2011/12/21:GoodwillandHeedfulnessThecollectionoftalksentitledBasicscontainsmanytalksdealingwithissues
thatariseasyoustartlearninghowtofocusonthebreath.2011/8/10:Gather’RoundtheBreath2006/11/3:AllowingtheBreathtoSpread2010/2/7:BrahmaviharasattheBreath2011/12/5:TurnOfftheAutomaticPilot2012/7/21:ChoicefulAwareness(read)2011/8/16:ArtilleryAllAround2011/12/6:Views,Virtue,&Mindfulness2005/4/22:Ekaggata2011/4/10:TrainingYourMinds
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2011/9/27:Equanimity2012/1/21:AMirrorfortheMind2007/5/8:CenteredintheBody2010/3/28:MindfulJudgment(read)
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PA R T TWO
CommonProblemsEveryoneencountersproblemsanddifficultpatchesinthecourseof
meditating,sodon’tletthemgetyouupset.Don’tviewthemassignsthatyou’remakingnoprogressorthatyou’reahopelessmeditator.Problemsareanexcellentopportunityforfiguringoutwhereyouhaveunskillfulhabitsandlearninghowtodosomethingaboutthem.Thisiswhatdevelopsyourdiscernment.Infact,theprocessoflearninghowtodealwiththetwomostcommonproblemsinmeditation,painandwanderingthoughts,iswhathasbroughtmanypeopleinthepasttoawakening.
ThestrategiesofferedhereinPartTwofocusonwhatyoumightdotodealwiththeseproblemswhileyou’remeditating.Ifyoufindthattheydon’tworkforyou,tryimprovisingsomesolutionsonyourown.Thisishowyoudevelopyourownpersonaltoolkitasameditator,sothatyouhaveawiderangeofstrategiesfordealingwithproblemsastheyoccur.Ifyousticktoonlyonestrategy,theanti-meditationfactionsofyourcommitteewillquicklyfindwaystoworkaroundthatstrategy.Ifyoucanvaryyourstrategies,you’renotsuchaneasymarkfortheirploys.
Ifnothingyoudowhilemeditatingseemstowork,therealproblemmaylieinthewayyouliveyourlifeasawhole.SuggestionsforhowyoumightadjustyourlifetosupportyourmeditationaregiveninPartThree.
PAIN
Painissomethingyouwillencounter,onandoff,throughoutthecourseofmeditation,soyouhavetolearntoviewitwithdiscernmentandequanimity,assomethingperfectlynormal.Again,don’tletyourselfgetupsetaroundthepain.Youmightfinditusefultodroptheword“pain,”andreplaceitwith“pains,”fornotallpainsarealike.Learningthedifferencesamongthemisoneoftheprimewaysyou’lldevelopdiscernmentintotheworkingsofthemind.
Ifthepainsyouencounterwhilesittinginmeditationareconnectedtoanoldinjury,surgery,orstructuralimbalance,adjustyourposturesoasnottoaggravateyourcondition.Forinstance,ifyou’retryingtositcross-leggedbuthavean
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injuredknee,youmightplaceafoldedblanketorsmallpillowunderthekneetohelpsupportit.Ifthisdoesn’thelp,sitinachair.
Agoodruleofthumbisthatifthepaindisappearsafewminutesaftergettingupfrommeditation,youknowyouaren’tharmingyourbody.
If,asyou’rejustgettingstartedinthemeditation,thepainmakesitimpossibletokeepfocusedonthebreath,tellyourselfthatyou’llsitwithitforafewminutessothatyoudon’tgetintothehabitofjumpingeverytimeitcracksthewhip,andthenyou’llmindfullyshiftyourposture.
However,ifyouencounterpaininthemeditationthat’snotconnectedwithapreexistingcondition,andyourconcentrationisalittlemoredeveloped,youshouldusethepainasanopportunitytodevelopbothyourconcentrationandyourdiscernment.Therearethreestepsindoingthis.
1.Don’tchangeyourpostureanddon’tfocusattentiondirectlyonthepain.Keepyourattentionfocusedonapartofthebodyyoucanmakecomfortablebythewayyoubreathe.Ignoretheemergencybulletinsthatsomeofthecommitteemembersofthemindaresendingtoyouaboutthepain:thatit’sgoingtodamageyou,thatyoucan’tstandit,whatever.Justtellyourselfthatpainisnormal,thatthepainbeforeyoudiemaywellbeworsethanthis,soit’sgoodtolearnhowtodealwithpainwhileyou’restillaliveandrelativelyhealthy.
Alsoremindyourselfthatthepainisnotyourpainunlessyoulayclaimtoit,sowhylayclaimtoit?Justletitbethereinitspartofthebody,whileyoutrainyourselftostayfirmlyinanotherpartofthebody.It’slikeeatinganapplewitharottenspot.Eatjustthegoodpartoftheappleandlettherottenspotgo.
2.Whenthespotwhereyourattentionisfocusedfeelsreallycomfortable,allowcomfortablebreathsensationstoflowfromthespotofyourfocusthroughthepain,looseningupanyfeelingsoftensionortightnessthatmayhavedevelopedaroundthepain.(Themindsometimeshasanunconscioushabitoftryingtocontainthepainwithashelloftensionsothatitwon’tspread,butthatjustaggravatesthepain.Consciouslybreathingthroughthatshellcandisperseit.)Doingthismaymakethepaingoaway,oritmaynot.Ifitdoes,you’velearnedthatthewayyouwerebreathingwasaggravatingthepain.Takethatasalessonforthefuture.Ifthepaindoesn’tgoaway,remindyourselfthatthedutywithregardtopainisnottomakeitgoaway.Yourdutyistocomprehendit.Tothataim,ifyoufeelreadytoinvestigateitfurther,gotostepthree.Ifyoudon’tfeel
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ready,youcaneitherstayherewithsteptwoorreturntostepone.Youmayfindthatpainsinparticularpartsofyourbodyrespondbesttogood
breathenergyspreadfromotherparticularspots.Forexample,apaininyourstomachmaybealleviatedbydevelopingpleasantbreathsensationsintheareaofthebackrightbehindthestomach.Apaininyourrightsidemaybealleviatedbydevelopingpleasantbreathsensationsinthecorrespondingspotontheleft.Painsinthelegsmaybealleviatedbyfocusingondevelopingpleasantbreathsensationsinyourspine,startingwiththebackoftheneckandgoingdownthroughthetailboneandpelvis.There’salottoexploreinthisarea,andit’ssomethingthateachpersonhastolearnforhimorherself,asweeachhaveidiosyncraticwaysofrelatingtothebreathcurrentsandthepainsinthebody.
3.Ifthepainpersists,andyourconcentrationfeelssolidenoughtodealdirectlywithit,focusonthesensationofthepainandaskyourselfquestionsaboutit.
•Forexample,isthepainaimedatyou,orisitjusthappening?•Areyoutryingtopushitaway,orareyoucontentjusttowatchitsothat
youcanunderstandit?•Isthepainasingle,solidsensation,orisitcomposedofaseriesofrapid
sensations,arisingandpassingawayinquicksuccession?•Howdoyouvisualizethepaintoyourself?Whathappenswhenyou
changethatvisualimage?•Whathappenswhenyoustoplabelingitas“pain,”andsimplycallit
“sensation”?•Onwhichsideofthepaindoyoufeelyou’relocated?Forinstance,ifthe
painisintheleg,doyoufeelthatyou’relocatedabovethepain?Whathappensifyoutellyourselfthatyou’rebelowthepain?
•Isthepainreallywhereyouthinkitis?Forinstance,ifyoufeelapaininyourstomach,whathappenswhenyoutellyourselfthatit’sactuallyinyourback?
•Isthepainthesamethingasthebody,orisitsomethingelse?(Thisquestionworksbestwhenyou’velearnedtoanalyzethewayyouexperiencethebodyfromwithinintermsoffourproperties:energy,solidity,warmth,andcoolness—seethediscussionunderthefourthjhana,inPartFour.When
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youlookcarefullyatthesensationsofpain,you’llseethattheydon’tcorrespondtoanyoftheseproperties.Thetendencytoconflatethepainwiththesolidpropertyiswhatmakesthepainseemsopersistent.)
•Areyouinthelineoffire,receivingthepain,orareyousimplywatchingitgopastyouanddisappearing?(Ausefulperceptiontoholdwithregardtopainisthatyou’reridinginthebackseatofanoldstationwagon,thetypewherethebackseatfacesback,andyou’resimplywatchingtheindividualsensationsofpaingopastyouanddisappear.)
Therearemanyotherquestionsyoumightaskyourselfaboutthepain.Theimportantthingislearningtoquestionhowyouperceiveyourrelationshiptothepain.Ontheonehand,ifyoukeepquestioningthepain,youdon’tletyourselffallintotheperceptionofbeingitspassivevictim.You’retakingamoreactiverole,asthedoer,notlettingthingstaketheirold,accustomedcourse.Thisinitselfgivesyouameasureofindependencefromthepain.Ontheotherhand,you’lllearnthatifyouapplyunskillfulperceptionstothepain,theycreateabridgeintothemindsothatthemindfeelsmentalpain—impatience,irritation,worry—overthephysicalpain.Butifyoucanlearntodropthoseperceptions,eitherbyreplacingthemwithmoreskillfulperceptions,orbydropping—assoonasyousensethem—allperceptionsthatdeveloparoundthepain,thebridgeiscut.Themindcanbeperfectlyfine,evenwhenthebodyisinpain.Thisisanimportantstageindevelopinginsight.
Ifyoufindthattheapproachofexaminingthepaininstepthreeisn’tgivingyouanyclarityaroundthepain,andyourabilitynottofeelvictimizedbythepainisbeginningtofalter,it’sasignthatyourconcentrationisnotyetstrongenoughtodealdirectlywiththepain.Gobacktostepsoneandtwo.
WANDERINGTHOUGHTS
Oneofthemind’smostbasichabitsistocreatethought-worldsandthentoinhabitthem.ThisiswhattheBuddhameantbybecoming.Theabilitytoengageinbecomingisoftenausefulskill,asitenablesyoutouseyourimaginationinplanningforthefutureandcontemplatinglessonsfromthepast.Butthisskillcanbecomeadestructivehabit,asyoucreatethought-worldsthatdevelopgreed,aversion,delusion,andotherdestructivementalhabits.Yourabilitytoplanforthefuturecanturnintoworriesthatcandestroyyourpeaceofmind.Yourability
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torelivethepastcanmakeyoumiserableinthepresent.Oneoftheimportantskillsinmeditationislearninghowtoturnthese
thought-worldsoffandonatwill,sothatyoucanthinkwhenyouneedtothink,andstopthinkingwhenyoudon’t.Inthisway,themind’sabilitytocreatethought-worldswon’tcauseitharm.
Inthebeginningstagesofmeditation,youneedafewquickandeasyrulestohelpyoudecidewhetherathoughtisworthfollowingornot.Otherwise,you’llgetsuckedintoeverythought-worldthatcandeceiveyouintothinkingthatitdeservesyourattention.Sowhileyou’relearningtofocusonthebreath,holdtoasimplerule:Anythoughtconnectedwithimprovingyourfocusonthebreathisokay.Anyotherthoughthastobedropped.
Ifathoughtconcerningyourworkorotherresponsibilitiescomestomindwhileyou’remeditating,tellyourselfthatyou’lldealwithitrightafteryouleavemeditation.Oryoumaydecidetosetasideafiveortenminuteperiodattheendofmeditationspecificallytothinkaboutissuesinyourlifethatrequireseriousconsideration.
If,beforeyoustartmeditating,yourealizethatyou’refacinganimportantdecisioninlifethatmightinterferewithyourmeditation,tellyourselfthatyou’llusethemeditationperiodtoclearyourmindbeforecontemplatingthedecision.Beforemeditating,posewhateverquestionsyouwanttohaveanswersfor,andthendropthem.Refusetopaythemanyattentioniftheypopupduringthemeditation.Focusyourattentionexclusivelyonthebreath.Whenyouemergefromthemeditation,seeifananswerpresentsitselftoyourawareness.There’snoguaranteethattheanswerwillbecorrect,butatleastit’scomingfromaquietspotinthemind,anditgivesyousomethingtoputtothetest.Ifnoanswerpresentsitself,yourmindisatanyrateclearerandsharperthanitwasbeforethemeditation,puttingyouinabetterpositiontocontemplatetheissuesyouface.Butbesurethatwhileyou’remeditatingyoudon’thaveanythingtodowiththoughtsaboutthoseissuesatall.
Therearefivebasicstrategiesindealingwithwanderingthoughts.Eachofthemhelpstostrengthenyourconcentration.Buteachcanalsogivelessonsindiscernment.
1.Returntothebreath.
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Assoonasyourealizethatyou’velostyourfocusonthebreath,gorightbacktothebreath.Bepreparedforthefactthatthiswillhappencountlesstimesinthecourseofyourmeditation,sobeonthelookoutfortheearlywarningsignsthatthemindisabouttoleavethebreathandgosomewhereelse.Sometimesthemindislikeaninchwormattheedgeofaleaf.Oneendisstandingontheleaf;theotherendiswavingaround,hopingthatanotherleafwillcomeitsway.Assoonasittouchesthenewleaf,itgrabsonandletsgooftheoldleaf.Inotherwords,partofyourmindmaybewiththebreath,butanotherpartislookingforsomewhereelsetogo.Themorequicklyyoucancatchsightofthemindatthisstageintheprocess,thebetter.Simplyremindyourselfthatyou’regettingboredwiththebreathbecauseyouaren’tpayingitcarefulattention.Giveyourselfacoupleofreallyrefreshingbreaths,andthefrontendoftheinchwormwillgetbackontheoriginalleaf.Asyoudevelopthisskill,youbegintoseethestagesbywhichthemindcreatesthought-worlds,whichmeansthatyou’relesslikelytobefooledbythem.
It’slikewatchingaplayfrombehindthescenes.Ordinarily,whenthesetcrewchangesscenesinaplay,theydropacurtainbeforechangingthescenery.Onlywhenthenewsceneryisinplacedotheyraisethecurtain,soasnottospoiltheillusionthattheactionhasactuallymovedtoanotherlocation.Theaudience,ofcourse,ishappytoplayalongwiththeillusion.Butifyou’rebehindthescenes,yousensetheartificialityofitallandyou’relesstakenin.
Inthesameway,asyoufocusontheprocessofthought-creation,ratherthanonthecontentofthethoughts,yougainsomeimportantinsightsintohowthemindcreatesthought-worldsforitself—important,becausethesethought-worldsareacentralfeatureoftheunnecessarysufferingandstressyou’retryingtounderstandandcounteract.Byfocusingnotontheircontent,butontheprocessbywhichthey’recreated,youbegintofreeyourselffromtheirspell.
2.Focusonthedrawbacksoflettingyourselfstaydistracted.
Ifsimplyreturningtothebreathisn’tenoughtokeepyoufromcontinuallyreturningtoaseriesofthoughts,youhavetolookatthedrawbacksofthosethoughts.Thisinvolvestwosteps.
a.Askyourself:Ifyouweretofollowthosethoughtsforthenexthourortwo,wherewouldtheytakeyou?Towardaskillfullifeoranunskillfulone?Ifthey’rerelativelyskillful,aretheymoreskillfulthanamindwelltrainedinmeditation?
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No.Sowhileyou’remeditatingthey’reawasteoftime.Andwhatabouttheirentertainmentvalue?Iftheywereamovie,wouldyoupaytoseethem?Doyoureallygainanythingbyfollowingthem?Whatexactlyattractsyoutothosethoughts?Isthepay-offworththetroubletheycancause?Trytofindthequestionthathelpsyouseethethoughtsasclearlyunworthyofyourattention.Whenyou’veseenboththeallureandthedrawbacksofaparticularwayofthinking,you’relearningtoseeyourthoughtsaspartofacausalprocess.Thishelpsyoutofreeyourselffromtheirpower.
b.Onceyou’reclearonthedrawbacksofaparticularthought,youcanthinkofatopicthatcounteractstheemotionorurgelyingbehindit.Forinstance,ifathoughtismotivatedbyanger,trycounteringtheangerwiththoughtsofgoodwill—firstforyourself,thenforthepersonyou’reangryat.Ifathoughtismotivatedbylust,thinkabouttheunattractiveaspectsofthehumanbody—again,startingfirstwiththecontentsofyourownbody,thengoingtothebodyyou’reattractedto.AfewofthesealternativetopicsarediscussedinthesectiononDisruptiveEmotions,below.
Oncethenewtopichasweakenedyourdesiretoreturntothewanderingthought,youcanthenturnyourattentionbacktothebreath.
3.Ignorethethoughts.
Ifthethoughtsstillkeepchatteringaway,makeupyourmindthatyou’llstaywiththebreathandsimplyletthethoughtschatterawayinanotherpartofyourmind.They’relikestraydogs:Ifyougivethemanyattention,they’llkeeppesteringyou.They’relikecrazypeople:Evenifyoutrytochasethemaway,they’llknowthatthey’vegottentoyou,andthatmakesthemtrytopullyoufurtherintotheircrazyworlds.Soyoujustignorethem.Remindyourselfthateventhoughtheremaybethoughtsinthemind,they’rejustothermembersofthecommittee.Theyhaven’tdestroyedthebreath.Thebreathisstilltheretofocuson.Eventually,fromlackofattention,thedistractingthoughtswillgoawayontheirown.
Atthesametime,you’velearnedalessoninhowtheactofattentioncanstrengthenorweakenthedifferentpotentialsinyourexperience.
4.Relaxthetensionthatkeepsthethoughtgoing.
Asyougetmoresensitivetothesubtlebreathenergiesinthebody,you’ll
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cometonoticethattheactofholdingontoathoughtrequiresthatyoudevelopaslightpatternoftensionsomewhereinthebody,asakindofmarker.Trytolocatethatpatternoftension,dissolveitwithabreath,andthethoughtwillgoawayfromlackofsupport.
Asyourconcentrationgetsbetter,you’llbeabletosensethesepatternsoftensionformingevenbeforetheybecomeconsciousthoughts.You’llcometoseethestagesbywhichthought-worldsform.Theystartaslittleknotsoftension,andthenaperceptionisappliedtothem,decidingwhethertoviewtheknotsasphysicalorasmentalphenomena.Ifthedecisionistoregardthemasmental,thenafurtherperceptionisapplied:Whatisthisthoughtabout?
Whenyoucanseethesesteps,themindinconcentrationbecomeslikeaspideronaweb:Youstayatyourspot,andthenthesensitivityofthebreath-webtellsyouthataknotoftensionisformingataparticularsectionoftheweb.Yougothere,zaptheknotwithashotofgoodbreathenergythatdissolvesit,andthenreturntoyourspot.
Thisstrategygivesimportantlessonsinobservinghowphysicalandmentalphenomenaarerelatedtoeachother.
5.Suppressthethought.
Ifyourconcentrationanddiscernmentaren’tyetgoodenoughforthesetechniquestoworkwitheverydistractingthought,thenwhenthey’veallfailedwithaparticularlypersistentthought,placethetipofyourtongueattheroofofyourmouth,clenchyourteeth,andrepeattoyourselfoverandoverthatyouwon’tthinkthatthought.Oryoumightrepeatameditationword,likebuddho,veryquicklyinthemindtojamthecircuitsuntilthetemptationtofollowthethoughthassubsided.
Thisfifthapproachislikeasledgehammercomparedtotheotherapproaches,whicharemorelikescalpels.Butjustaseveryhandymanneedsasledgehammerinhistoolkit,everymeditatorneedsafewheavytoolstobepreparedforalleventualities.Thatwayunskillfulthoughtswon’tbeabletobullyyouaround.
Thislastapproachinvolveslessdiscernmentthantheotherfour,butitdoesteachavaluablelesson:thatyoushouldn’toverlookausefulstrategyjustbecauseitseemselementaryorcrude.Bewillingtousewhateverworks.
Particulartypesofwanderingthoughts—suchaslustandanger—havetheir
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owncounteractingstrategies.Ifyoudon’thavetheenergytoapplyanyofthesestrategiestowanderingthoughts,it’sasignthattheproblemisnotrestlessness.It’sdrowsiness.
DROWSINESS
Ifyou’refeelingsleepy,thefirststepisnottoimmediatelyregarditasasignthatyouneedtorest.Oftenthemindusesdrowsinessasawaytoavoidanissuethat’sabouttosurfacefromyourinnerdepths.Asameditator,youwanttoknowaboutthesedeeperissues,soyoucan’tletyourselfbefooledbythisshamdrowsiness.Youhavetotestitwheneveryouencounterit.
Thefirsttestistochangeyourmeditationtopic.Whenyou’rewiththebreath,thiscanmeanchangingtherhythmandtextureofthebreath,orthespotofyourfocus.Forexample:
•Ifshort,gentlebreathingismakingyoudrowsy,youcantrybreathinglonginandshortout,orbreathingmoreheavily.
•Ifstayingwithasinglefocalpointismakingyoudrowsy,tryfocusingontwopointsatonce.
•Oryoucanmoveyourfocalpointwitheverythreeorfivebreaths.Followtheroadmapgivenunderstep3inthesectiononFocusingontheBreath,oranyotherroadmapyoumaydevise.
•Ortryevaluatingthebreathenergyinareasyoutendtooverlook.
Alternatively,youcanchangeyourmeditationtopictooneofthesubsidiarytopicslistedintheAppendix.Contemplationofdeath—thatdeathcouldhappenatanytime—isespeciallyusefulwhendrowsinessiscoupledwithlaziness.
Oryoucanrecitetoyourselfanypoemorchantingpassagethatyoumayhavememorized.
Thesecondtestistochangeyourposture.Getupfromyourmeditationandrubyourlimbswithyourhands.Ifit’snightandyoucanseethenightsky,lookupatthestarstofreshenthemind.Washyourface.Thenreturntothesittingposition.
Thethirdtestistogetupanddowalkingmeditation.Ifthatdoesn’tremovethedrowsiness,trywalkingcarefullybackwardstoseeifthefearofrunningintoanythingwillkeepyouawake.
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Ifthedrowsinessremains,it’sasignthatthebodyneedstorest.Liedownandmeditateuntilyoufallasleep,firstpromisingyourselfthatyou’llgetupandmeditateagainassoonasyouwakeup.Youwon’tkeepwallowinginthepleasureoflyingdown.
DELUSIONCONCENTRATION
Closelyrelatedtodrowsinessisastateofmindcalleddelusionconcentration.Themindisstill,butyou’renotclearlyawareofwhereyourattentionisfocused.Whenyoucomeoutofit,youmaywonderwhetheryouwereasleeporawake.Thiscanhappenwhenthebreathgetscomfortablebutyoudon’tspreadyourawarenesstootherpartsofthebody.You’refocusedonasmallarea,andwhenthebreathinthatareagetsveryrefinedandcomfortable,youlosetrackofitandslipintoapleasant,still,butblurrystateofmind.
Onewaytopreventthisis,assoonasthebreathgetscomfortable,toimmediatelystartsurveyingtherestofthebody.Trytonoticehowthebreathenergyisflowinginallthenooksandcranniesofthebody,evendowntothespacesbetweenthefingersandtoes.Alternatively,youcanvisualizethevariouspartsofthebody—thebones,theorgans—andseeifthebreathenergyisspreadingsmoothlytothoseparts.
Theimportantprinciplehereisthatwhenthemindiscomfortable,itneedssomeworktodo.Otherwise,itwilldriftoffintodrowsiness.Aslongastheworkstayswithintheconfinesofthebody,itwon’tdisturbyourconcentration.Infact,itwillmaketheconcentrationevenstrongerandmoreresilient.
Thephenomenonoffallingintoan“airpocket”—i.e.,sittingverystillandthensuddenlybeingawakenedbyyourheadfallingforward—comesfromthesamecausesandcanbecuredinthesameways.
EXTERNALNOISES
Ifyoufindyourselfcomplainingaboutexternalnoiseswhileyou’remeditating,remindyourselfthatthenoiseisn’tbotheringyou.You’rebotheringthenoise.Canyouletthenoiseexistwithoutyourcommentingonit?Afterall,thenoisehasnointentiontobotheryou.
Also,thinkofyourbodyasascreenonalargewindow.Thenoiseislikethewindgoingthroughthescreen.Inotherwords,youoffernoresistancetothenoise,butyoudon’tletyourselfbeaffectedbyit.Itgoesrightthroughyou
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withoutmakingphysicalormentalcontact.
TROUBLESWITHTHEBREATHITSELF
1.Probablyoneofthemostdiscouragingobstaclestobreathmeditationisaninabilitytofeelthein-and-outbreath.Thisoftencomesfromanearlierphysicaloremotionalexperiencethathascausedyoutoblockoffyoursensationofthebody.Youmayrequiretimetobuildupasensitivitytothefeltrealityofthebreathinthebody,ortofeelateasewiththatsensitivity.Thisisanareathatrequirespatience.
Therearetwopossibleapproaches.•Oneistoaskyourselfwhereyoudofeelthebreath.Itmaybeonlyinthe
headoratsomeotherisolatedpartofthebody.Still,thatgivesyousomethingtostartwith.Focusonthatareagentlybutsteadily,withanattitudeofgoodwillforit,tellingyourselfthatyoubelongthere.Whenyoufindthatyoucanstaytherewithasenseofease,graduallytrytoexpandyoursenseofawarenessrightaroundthatspot.Whatpartofthebodyisrightnexttoit?Inwhichdirectiondoyoufeelthatpart?(Yourinnersenseofthepartsofyourbodymaynotbeinalignmentwithhowthebodylooksfromtheoutside,butdon’tletthatconcernyourightnow.Wheredoyoufeelthenextpart?)Ifasenseoffeararises,gobacktotheoriginalarea.Waitforadayorso,andthentryexpandingyourawarenessslightlyagain.Keepthisup,backandforth,untilyoucaninhabittheenlargedareawithasenseofconfidence.Bepatient.Ifanyspecificfearsormemoriescomeupasyoutrytoexpandyourawarenessinthisway,talkthemoverwithsomeonewhosejudgmentyoutrust.
•Asecondapproachistodropthebreathforthetimebeingandtodevelopthebrahmaviharas(seePartOne,sectionI,above)asyourbasicmeditationexerciseuntilyoufeelconfidentenoughtotryworkingwiththebreathagain.
2.Anotherproblemthatcanoftenbediscouragingisaninabilitytofindacomfortablebreath.Nomatterhowyouadjustthebreath,itdoesn’tfeelright.Thereareseveralwaystoapproachthisproblem.
•Askyourselfifyou’rebeingtoodemanding.Doesthebreathfeelokay?Areyoutryingtoforceittobebetterthanokay?Ifthat’swhat’shappening,bepatient.Stickwiththeokaybreathandgiveitsometime.Yourimpatiencemaybeputtingtoomuchstrainonit.Allowitsometimetorelaxanddeveloponits
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own.•Askyourselfifyou’repinchingtheendoftheout-breathtoclearlymarkit
offfromthefollowingin-breath,orviceversa.Thislimitstheabilityofthebreathtoflowsmoothly.Ifthisisthecase,allowtheendofeachout-breathtomeldsmoothlywiththebeginningofthefollowingin-breath,andviceversa,sothatthestillmomentbetweenthebreathscanhaveachancetoletasenseofeasespreadthroughthebody.
•Remindyourselfthateachbreathwillhaveatleastonepart—atthebeginning,inthemiddle,orneartheend—thatfeelsmorecomfortablethannotbreathing.Lookforthatpartofthebreathandallowyourselftoappreciateit.Whenthiscalmsyoudown,theotherpartsofthebreathcyclewillbeabletorelax.
•Askyourselfifyou’refocusingtoohardinonespot.There’sacommontendency,whenyou’refocusedonaparticularpartofthebody,toputpressureonit—usuallyblockingorstrainingthewaythebloodflowsinthatpartofthebody.Seeifyoucanreleasethatpressurebutstillmaintainfocusonthatspot.
•Askyourselfifthewayyouvisualizethebreathtoyourselfispartoftheproblem.Forexample,doyouvisualizeitascomingintothebodyonlythroughonetinyspot,suchasthenose?Ifso,thatmightberestrictingthebreath.Tryvisualizingthebodyasasponge,withbreathcominginandouteasilythroughallthepores.Oryoucanaskyourselfifyouvisualizethebreathasunwillingtocomeintothebody.Ifso,you’llfindyourselfhavingtoforceitin.Tryvisualizingitaswantingtocomeintothebody,andallyouhavetodoisallowitin.
•Askyourselfifyou’reunconsciouslyforcingthebreathtocomplywithanycartoonideasyoumighthaveofwhatcomfortablebreathingshouldfeellike.Peopleoftenassumethatslow,longbreathingismorecomfortablethanshort,fastbreathing,butthat’snotalwaysthecase.Remindyourselfthatwhatcountsascomfortablebreathingisdeterminedbywhatthebodyneedsrightnow,sotrytobemoresensitivetothoseneeds.
•Askyourselfifyou’retryingtocontrolthebreathtoomuch.Youcantestthisbyfocusingattentiononapartofthebodywhereyouhavenosenseofbeingabletocontrolthemovementofthebreath,suchasthebaseofthespine.
•Ifnoneoftheseapproacheswork,switchthetopicofyourfocustoathemethatyoufindpleasurableandinspiring,suchasgoodwill,generosity(thinkingof
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thetimesyouweregenerousofyourownfreewill),gratitude(thinkingofpeoplewhowentoutoftheirwaytohelpyou),orvirtue(thinkingofcaseswhereyouorsomeoneyouadmirebehavedinwaysyoufindnobleandinspiring).Allowyourselftothinkaboutthatthemeforawhilewithoutpayingattentiontothebreath.Whenthemindfeelsrefreshed,trytonoticehowyou’rebreathingwhileyou’rewiththattheme.Thebreathwillhavefoundacomfortablerhythmonitsown.Thatwillgiveyousomeideasabouthowtobreathecomfortably.
3.Athirdcommonproblemisaninabilitytofeelbreathsensationsindifferentpartsofthebody.Thisisoftenaproblemofperception:Thebreathsensationsarethere,butyoudon’trecognizethemassuch.Partofyourmindmaythinkthatit’simpossiblefortheretobebreathenergiesflowingthroughthebody.Ifthat’sthecase,treatthisasanexerciseinimagination:Allowyourselftoimaginethatbreathingenergycanflowthroughthenerves,andimagineitflowinginsomeofthepatternsrecommendedinthebasicinstructions.Orimagineitflowingintheoppositedirections.Atsomepoint,youwillactuallystarttofeelthemovementofenergyinonepartofthebodyoranother,andthenthiswillnolongerbeanexerciseinimagination.
Inthemeantime,surveythebodyandrelaxanypatternsoftensionyoumayfeelinitsvariousparts.Startwiththehandsandworkupthearms.Thenstartwiththefeetandworkupthroughthelegs,theback,theneck,andintothehead.Thendothefrontofthetorso.Themorerelaxedthebody,themoreeasilythebreathenergywillflow,andthemorelikelythatyou’llbeabletosensetheflow.
UNUSUALENERGIES&SENSATIONS
Pressure.Asyoureleasetensionortightnessindifferentpartsofthebody,itcanoftengiverisetounusuallystrongorunbalancedenergiesorsensations.Thisisnormal,andtheseenergies,ifleftalone,canoftenworkthemselvesout.However,therearetwocaseswheretheycanbecomeaproblem.
1.Thefirstiswhenthereleaseisnotcomplete—whenenergyreleasedfromoneareagetsstuckinanother,creatingastrongsenseofpressure.Twocommonareaswherepressuretendstobuildupareintheheadandaroundtheheart.Ifthepressureisinthehead,checktoseewhethertheenergyneedstodraindownthefrontofthethroatordownthespine.Firstfocusonopeningtheenergychanneldownthefrontofyourthroat,andplaceyourattentioninthemiddleofthechest.Thinkoftheenergydrainingdownthechannelinthethroattothe
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areawhereyou’refocused,bothduringthein-breathandduringtheout.Ifthatdoesn’twork,consciouslytracetheenergychannelsdowneithersideof
thespinetoseeifthere’sapointofblockageatanypoint.Ifyoufindone,thinkofitrelaxing.Dothisallthewaydownthespine.Focusyourattentionatyourtailbone.Thenvisualizethebreathgoingdownthespine—again,bothduringthein-breathandduringtheout—andthenflowingthroughyourtailboneintotheair.
Ifthepressureisinthemiddleofthechest,visualizeopeningtheenergychannelsgoingoutyourarmsthroughthepalmsofyourhands.Focusyourattentionatthepalmsofyourhandsandthinkofbreathenergyradiatingoutfromyourchest—bothduringthein-breathandduringtheout—andgoingoutthroughyourpalms.
Youcanalsotryasimilarvisualizationwithenergychannelsgoingdownyourlegsandoutthroughthesolesofyourfeet.
Asyouopenthesechannels,don’tthinkofpushingtheenergyintothem.Inparticular,don’tthinkthatyou’retryingtopushairintothem.Thebreathyou’reworkingwithisenergy,notair.Andenergyflowsbestwhenit’snotpressured.Simplythink,“Allow.”Andbepatient.Trytodistinguishbetweentheflowoftheblood—which,becauseit’sliquid,canbuilduppressurewhenitrunsupagainstsomethingsolid—andtheflowofthebreath,whichasanenergydoesn’tneedtobuilduppressure,asitcanflowrightthroughsolids.
Ifyoufeelexcesspressureinotherpartsofthebody,tryconnectingthoseparts,inyourimagination,withtheenergychannelsgoingoutthearmsorlegs.
2.Theothermaincauseofexcesspressureindifferentpartsofthebodyiswhen,inanefforttospeedupthemovementofthebreathenergyinthebody,youpushittoomuch.Hereagain,thekeywordis“allow.”Allowtheenergytoflow.Don’tpushit.Acomfortableenergy,whenpushed,becomesuncomfortable.Bepatient.Visualizeasubtlebreathenergythat,assoonasyou’reawarethatyou’vestartedbreathingin,hasalreadyspreadthroughoutthebody.Afterawhile,you’llsensethatitreallyisthere.
Atightnessthatdoesn’trespondtothebreath.Ifthereareislandsoftightnessinthebodythatwon’tdissolvenomatterhowcomfortablethebreath,youhavetoworkaroundthem.Themoredirectlyyoufocusonthem,theworsetheymayget.Sobreathegentlyaroundtheiredgesandgivethemsomespace.
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Theyoftenrepresentmembersofyourinnercommitteewhodon’ttrustyourgoodintentions,soyousimplyhavetoletthembe.Bepatientwiththem.Atsomepointthey’lldissolveontheirown.
Bandsoftensionrunningthroughthebody.Checkfirsttoseeifthebandsoftensionreallyarebands,orifthemindisplayingconnect-the-dotswiththem.Inotherwords,thereareoccasionswhenthemindnoticesspotsoftensionindifferentpartsofthebodyandconnectsthemunderasingleperceptionoftension.Thiscreatesthesensationthattheisolatedspotsarepartofasinglesensation.
Totestifthisisthecase,imaginethatyourawarenessisasetofbuzz-sawblades,quicklyandrepeatedlycuttingthebandsoftensionintoisolatedpieceswhereveritnoticesthem.Ifthislightensthesenseoftension,thenholdthatperceptioninmind.Theproblemisnotwiththetensionasmuchasitwaswiththeperceptionthatlabeledthespotsoftensionasbands.Keeprefusingtobelieveinthatband-perception,replacingitwiththeperceptionofsawbladesaslongasnecessary.
Ifthebandsoftensionareintheheadandseemtosurroundthehead,analternativewayofshiftingtheperceptionistoholdinmindtheimagethatyourheadislargerthanthebandsoftension,andthatthelargerpartoftheheadisfilledwithsoftenergythatallowsthebandstodissipate.
Ifthesenseofabandoftensionremainsinspiteofthenewperceptions,thenit’sasignthebandcorrespondstoanareaofthebodythat’sstarvedofbreathenergy.Asyoubreathein,thinkofthebreathenergygoingimmediatelytothatpartofthebody.Allowthein-breathtobeaslongasitneedstobetogivethatareaasenseofbeingnourished.
If,afterseveralminutesoftryingthisapproach,thebandsoftensiondon’trespond,thenignorethemforawhile.Trythesevariousapproachesagainlaterwhenyourconcentrationhasimproved.
Alackofsensation.Asyousurveythevariouspartsofyourbody,youmayfindthattherearesomepartswhereyoufeelnosensationatall:yourshoulder,forexample,orpartofyourback.Itseemsasifthatpartofthebodyismissing.Whenthisisthecase,trytobeconsciousofthepartsthatyoucansenseoneithersideofthemissingpart.Forexample,withtheshoulder:Trytobeawareofyourneckandyourupperarm.Thentrytoseewheretheenergyinthosetwoparts
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connects.Youmaybesurprisedtoseethatthereisaconnection,butit’snotwhereyourshoulder“should”be—andbecauseit’snotwhereitshouldbe,you’veunconsciouslybeenblockingit.Allowittoopenupandovertimeyoursenseofthosepartsofthebodywilladjustandthemissingpartofthebodywillgetmorenourishmentfromthebreath.It’llreappearinyourawareness.
Asenseoffullness.Thissensationoftencomeswhenthebreathenergydissolvessomeofitsinnerblockages,andareasthatwerestarvedofenergysuddenlyfillup.Thisrelatestooneofthefactorsofjhana:rapture.Instrongcases,itcanfeelasifyou’redrowninginthefullness.Somepeoplefindthispleasant,butothersfinditthreatening.Ifyou’veevercomeclosetodrowning,thiscaneasilybringupasenseoffear.Thewaytocounteractthefearistoremindyourselfthatyou’resurroundedbyair,andthebodycanbreatheasmuchasitlikes.Relaxyourhandsandfeet,andkeepthemrelaxed.Thenseeifyoucanfindtheaspectofthefullnessthat’spleasant.Focusonthat.Orsimplymaintainyourfocusonyourusualpointoffocusinthebody,andremindyourselfthatthefullness,ifleftalone,willeventuallydissipateintoasenseofstillnessandease.
Anothergroupofpeoplewhofindthissenseoffullnessthreateningarethosewhofearthatthey’relosingcontrol.Thesolutionagainisnottofocusonthefullness,buttostayfocusedonyourusualpointoffocus,andrememberthatthefullnesswillpass.
Afeelingofdensity.Sometimes,asthemindsettlesdown,thebodyfeelssosolidanddensethatbreathingbecomesachore.Onepossiblereasonforthisisthatyou’resubconsciouslyholdingontotheperceptionofthebodyasasolidobject,andofthebreathassomethingthathastobepushedthroughthesolidity.Thesolutionisconsciouslytochangeyourperception.Forinstance,youcanremindyourselfthatthebreathisactuallyyourprimarysensationofthebody:Theenergyofthebreathistherefirst,andthesenseofsoliditycomeslater.Soyoudon’thavetopushthebreaththroughawallofsolidity.Letitflowfreelywhereveritwants.Anotherusefulperceptionistothinkofallthespacearoundthebodyandin-betweentheatomsinthebody.Evenwithintheatoms,there’smorespacethanmatter.Everythingispermeatedbyspace.Asyouholdthisperceptioninmind,thedifficultyinbreathingwillgoaway.
Anotherpossiblereasonforthesensethatthebodyistoosolidtobreatheisthatthemindmaybesoquietthatyoudon’tneedtobreathe(seethediscussionunderTheFourthJhanainPartFour.)Youkeepontryingtopushthebreath
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throughthebodymoreoutofhabitthanofneed.Sotellyourself,“Ifthebodyneedstobreathe,it’llbreatheonitsown.Youdon’thavetoforceittobreathe.”
Dizziness.Ifthisproblemiscausedbythemeditation,itcancomefromanimbalanceinyourfocusoranimbalanceinthebreath.
Animbalanceinyourfocuscancomefromfocusingtooheavilyinthehead.Moveyourfocuslowerinthebody,lightenupabitsothatyou’renotrestrictingtheflowofbloodintheareawhereyou’refocused,andstayawayfromtheheadforawhile.
Animbalanceinthebreathmightcomefromhyperventilating:breathingheavilytoofast.Itcanalsocomefromsuppressingthebreathorspendingtoomuchtimewithrefinedbreathing.Trybreathinginawaythatavoidstheseextremes.Ifthisdoesn’ttakecareofthedizziness,itwasn’tcausedbythemeditation.Itmaybeasignofphysicalillness.
JUDGINGYOURPROGRESS
AsInotedintheIntroduction,thebasicstrategyoftrainingthemindtoputanendtosufferingistoreflectonyouractionsandtoquestionhowskillfultheyare,sothatyoucankeeprefiningyourskill.Becausemeditationisanaction,thesamestrategyapplieshere.Todevelopitasaskill,youhavetolearnhowtoevaluatehowyou’redoing—what’sworking,what’snotworking—sothatyourskillcangrow.Infact,evaluationissuchanimportantpartofmeditationthatit’safactorofjhana,whichwewilldiscussinPartFour.Thissortofevaluationiswhatturnsintothediscernmentthatultimatelyleadstorelease.
Soremember:Thereissuchathingasagoodsessionandanot-so-goodsessionofmeditation.Youwanttolearnhowtojudgethedifference.However,theabilitytojudgeyouractionsis,itself,askillthattakessometimetomaster.Ifyou’veeverworkedtowardmasteringaphysicalskillorcraft—suchaswoodworking,cooking,orplayingasportormusicalinstrument—thinkofhowyoudevelopedyourpowersofjudgmentsothattheyactuallyhelpedyougainmastery.Thenapplythesameprinciplestothemeditation.Afewusefulprinciplestokeepinmindarethese:
Usefuljudgmentsfocusonactions,notonyourworthasapersonorameditator.
Ifyoufindyourselfgettingdepressedaboutyourselffornotbeingabletodothingsright,orconceitedwhentheydogoright,remindyourselfthatthatkindof
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judgmentisawasteoftime.Negativeself-judgmentssapyourabilitytostickwiththemeditation;positiveself-judgments—eventhoughtheymayencourageyouintheshortrun—willultimatelygetinthewayofyourprogress,blindingyoutoyourmistakesorsettingupfalseexpectations.Ifyoufindyourselfinthedownwardspiralofnegativelyjudgingyourselfforjudgingyourself,remembertheimageoftheinnercommittee.Findamemberwhocangentlybutfirmlyremindtheself-judgingvoicethatit’swastingyourtime.Themoregood-naturedhumoryoucanbringtothesituation,thebetter.Thenfocusonyournextbreath,andthenthenext.
Theoneareawhereitisusefultoevaluateyourselfisinreadingyourtendencytobeoverlypositiveoroverlynegativeaboutyourabilities.Ifyouknowthatyouhaveatendencyineitherofthosedirections,usethatknowledgetotemperyourjudgments.Afriendly,“Oops.Thereitgoesagain,”canoftenhelpbringyoutoyoursenses.
Regardyourmeditationasaworkinprogress.
You’renotheretopassfinaljudgmentonyourselforyouractions.You’rejudgingyouractionssothatyoucanperformthemmoreskillfullythenexttimearound.Asyoumakeajudgment,thinkofyourselfnotasajudgeonacourtroombench,passingaverdictonanaccusedperson,butasacraftspersononaworkbench,judginghowyourworkisgoing,andmakingchangeswhenyouseeyou’vemadeamistake.
Mistakesarenormal.
It’sthroughmistakesthatyoulearn.Thepeoplewhounderstandmeditationbestaren’ttheonesforwhomeverythinggoessmoothly.They’retheoneswhomakemistakesandthenfigureouthownottomakethemagain.Sovieweachmistakeasanopportunitytofigurethingsout.Don’tletitgetyoudown.Infact,ifyou’regoingtotakeprideinanything,takeprideinyourwillingnesstonoticeandlearnfrommistakes.
Therelationbetweenactionsandresultsiscomplex,sodon’tjumptoquickconclusionsaboutwhatcausedwhatinyourmeditation.
Sometimestheresultsyougetrightnowarecomingfromthingsyou’redoingrightnow;sometimesthey’recomingfromthingsyoudidyesterday,orlastweek,
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orevenfurtherinthepast.Thisiswhyanapproachthatworkedyesterdaymightnotworktoday.Learnhowtoreservejudgmentuntilyou’vehadtimetowatchyourmeditationagainandagainovertime.
Anddon’tkeepharpingonabouthowmuchbetteryourmeditationwasinthepastthanitistoday.Theextenttowhichitwasgoodwasn’tcausedbythinkingaboutmeditationsfurtherinthepast.Itwascausedbylookingatthebreathinthepresent.Solearnfromthatlessonandlookatthebreathinthepresentnow.Also,thepastmeditationmaynothavebeenasgoodasyouthought.Thefactthatthingsaren’tyetgoingwelltodayiscausedbythefactthatyoustillhavemoretolearn.Sotolearnsomeofthat“more,”watchthebreathandyourmindmorecarefullyrightnow.
Don’tbesurprisedbysuddenreversalsinyourmeditation.
These,too,arecausedbythecomplexityofhowactionsgivetheirresults.Whenthingsaregoingsowellthatthemindgrowsstillwithoutanyeffortonyourpart,don’tgetcarelessoroverlyconfident.Keepupyouralertness.Whenyourmoodissobadthatyoucan’tstaywitheventhefirststepinthemeditationinstructions,don’tgiveup.Viewitasanopportunitytolearnmoreabouthowtheprincipleofcausalityworksinthemind.Somethingmusthavecausedthesuddenchange,solookforit.Atthesametime,thisisagoodopportunitytocalltomindyoursenseoftheinnerobserver,tobepatientinsteppingbackandobservingbadmoods.Thisway,whetherthesuddenreversalisforthebetterortheworse,youlearnavaluablelesson:howtokeepyourinnerobserverseparatefromwhateverelseisgoingonsothatyoucanwatchthingsmorecarefully.
Don’tcompareyourselfwithothers.
Yourmindisyourmind;theirmindistheirs.It’slikebeinginahospitalandcomparingyourselftootherpatientsintheward.Youdon’tgainanythingfromgloatingoverthefactthatyou’rerecoveringfromyourillnessfasterthantheyarefromtheirs.Youdon’tgainanythingfrommakingyourselfmiserablebecausethey’rerecoveringfasterthanyou.Youhavetofocustotalattentiononyourownrecovery.
Whilemeditating,don’tcompareyourpracticetowhatyou’vereadinbooks,thisoneincluded.
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Thebooksarethereforyoutoreadwhenyou’renotmeditating.Whileyou’remeditating,youwanttofocusonthebreath.Thebookssimplygiveyouideasaboutwhatmighthappen.Youlearnevenmorefromwatchingwhatishappeningand—ifit’scalledfor—figuringoutonthespothowtomakewhat’shappeninggobetter.
MAINTAININGMOTIVATION
Trainingthemindisalong-termproject.Itrequiresadegreeofmaturitytokeepmotivatedwhenthenoveltyandinitialenthusiasmhavewornoff.Especiallywhenprogressisslow,youmayfindyourselfovercomewithboredom,discouragement,impatience,ordoubt.Ifyourmotivationisflaggingbecauseofanyoftheseemotions,seetherecommendationsgivenfordealingwiththeminthefollowingsection.
However,therearetimeswhenyourmotivationflagssimplybecausethedemandsofyourpersonallifeorworkbecomesopressingthattheysqueezeawaywhatevertimeorenergyyouneedtomeditate.Ifthisishappening,youhavetokeepremindingyourselfoftheimportanceofmeditating:thatifyourmindisn’ttrained,itcaneasilyrespondtothedemandsofyourdailylifeinunskillfulways.
Thefirstpointtorememberisthat“pressing”doesn’talwaysmean“important.”Learnhowtodistinguishwhichexternaldemandscanbeputasideforawhilesothatyoucangetyourmindtogether.
Thesecondpointtorememberisthattheworldwon’tprovideyouwithtimetomeditate.Youhavetomakethetimeyourself.
Third,rememberthatthetimeyoutaketomeditateisn’ttakenawayfromthepeopleyouloveorareresponsiblefor.It’sactuallyagifttothemintermsofyourimprovedstateofmind.
Fourth,rememberthattheimprovedstateofyourmindwillalsohelpsimplifyyourlifeandmakeitmoremanageable.
Sotomakesurethatyoukeepmakingtimeonacontinuingbasis,tryaddingafewnewvoicestoyourinnercommittee,orstrengtheningthemifthey’realreadythere—thevoicesthatwillgiveyoupeptalksandmotivateyoutostayoncourse.Whichoneswillbemosteffectiveforyou,youhavetoobserveforyourself.Thesewillvaryfrompersontoperson,andeveninthesamepersonwillvaryfromtimetotime.
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Hereareafewvoicesthatothermeditatorshavefoundeffective:•Thevoiceofheedfulness:theonethatremindsyouoftheunnecessarystress
andsufferinganuntrainedmindcancauseforitselfandforthosearoundyou.Thisisthevoicethatalsotellsyou,“Ifyoudon’ttrainyourmind,who’sgoingtotrainitforyou?Andifyoudon’tdoitnow,don’tthinkthatit’llgeteasierasyougetolder.”
•Thevoiceofcompassionremindsyouofthewaysinwhichmeditatingisanactiveexpressionofgoodwilltoyourselfandtothosearoundyou.Youstartedmeditatingbecauseyouwantedsomethingbetterthanthelifeyouhad.Ifyoureallylovedyourself—andyourlovedones—wouldyouletthatopportunityslide?Thisvoiceisstrengthenedwhenyougainasenseofhowtobreathecomfortably,forthenyoucanremindyourself,especiallywhenyoufeelfrazzled,ofjusthowgooditfeelstospendsometimewithnourishingbreath.
•Thevoiceofhealthyprideremindsyouofthesatisfactionthatcomesfromdoingsomethingwell.Thisisthevoicethatremindsyouofhowgoodyoufeelwhenyou’vemanagedtobehaveskillfullyinareaswhereyouweren’tsoskillfulbefore.Don’tyouwanttoexpandyourrangeofskillsevenfurther?
•Thevoiceofahealthysenseofshamegrowsoutofhealthypride.Itremindsyouofsomeofthewaysinwhichyou’velettheunskillfulmembersofyourinnercommitteetakeoverevenwhenyouknewbetter.Doyouwanttokeepbeingtheirslave?Andiftherereallyarepeopleintheworldwhocanreadminds,whatwouldtheythinkiftheyreadyours?(Thissenseofshameishealthyinthatit’sdirectednotatyouasaperson,butatyouractions.)
•Thevoiceofinspirationremindsyouoftheexamplessetbyothermeditatorsinthepast.Theydidsomethingnoblewiththeirlives;don’tyouwanttoliveanoblelife,too?Thisvoiceisstrengthenedwhenyoureadaboutotherswhohaveovercomedifficultiesintheirmeditationandnotonlyachievedtruepeaceofmindbutalsoleftbehindagoodexamplefortheworld.Yoursenseofinspirationcanalsobestrengthenedbyassociatingwithothermeditatorsandgainingenergyfromthegroup.
•Thevoiceofawiseinnerparentpromisesyoualittlerewardtogetyouthroughdifficultpatchesinthepractice:aharmlesssensorypleasureyou’llgrantyourselfifyousticktoyourmeditationschedule.
•Thevoiceofgood-naturedhumorpointsouthowfoolishsomeofyour
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rationalizationsfornotpracticingwouldlookifyousteppedbackfromthemabit.Notthatyou’remorefoolishthanthenorm—justthatthehumannormisprettyfoolish.Good-naturedhumoraboutyourselfcomesfromtheabilitytostepbackfromyouractions,justasdiscernmentdoes.That’swhyfamousmeditationmastershavesuchsharpsensesofhumor.Yourfoiblesandrationalizations,whenyoucanlaughatthem,losealotoftheirpower.
Sotrytogainafeelforwhichofthesevoiceswouldstiryourmindtoaction,andgiveyourselfpeptalkstailoredtoyourownpsychology.
Atthesametime,listentorecordedDhammatalksandfindthingstoreadthatwillremindyouofthevaluesofthepractice.Thiswillhelptokeepyouoncourse.
Ifyourtimereallyisatapremium,rememberthatyoudon’thavetositwithyoureyesclosedwhentrainingthemind.Asmanyteachershavesaid,ifyouhavetimetobreathe,youhavetimetomeditateevenwhileengagedinotheractivities.
Also,youmightfindithelpfultoremindyourselfthatifyou’rereallybusy,you’renottoobusytomeditate.You’retoobusynottomeditate.Youoweittoyourselfandtothosearoundyoutokeepyourbatterieswellcharged.
DISRUPTIVEEMOTIONS
Whendealingwithdisruptiveemotions,it’susefultorememberthethreetypesoffabricationmentionedintheIntroduction:bodilyfabrication(thein-and-outbreath);verbalfabrication(directedthoughtandevaluation);andmentalfabrication(feelingsandperceptions).Thesearethebuildingblocksfromwhichemotionsarefashioned.Togetyourselfoutofanunskillfulemotion,youchangethebuildingblocks.Don’tallowyourselftobefooledintothinkingthattheemotionistellingyouwhatyoureallyfeel.Everyemotionisabundleoffabrications,soaskillfulemotionyouconsciouslyfabricateisnolessreally“you”thananunskillfulemotionyou’vefabricatedunconsciouslyoutofforceofhabit.
Solearnhowtoexperimentwithadjustingthevarioustypesoffabrication.Sometimesjustchangingthewayyoubreathewillpullyououtofanunskillfulemotion;atothertimesyouhavetofiddlewiththeotherformsoffabricationtoseewhatworksforyou.
Hereagaintheimageofthecommitteeisausefulbackgroundperception:Whatevertheemotion,it’ssimplyoneofthecommitteemembers—oradisruptivefaction—claimingtospeakforthewholecommitteeandtryingto
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overthrowthememberswhowanttomeditate.Thenumberonelessonindealingwithdisruptiveemotionsisthatyouhave
toidentifywiththememberswhowanttobenefitfromthemeditation.Ifyoudon’t,noneofthesemethodswillworkforlong.Ifyoudo,thebattleishalf-won.
Youwillhavetoexploreandexperimentonyourowntoseewhichstrategiesofrefabricationworkforyourparticularemotions,buthereareafewpossibilitiestohelpyougetstarted:
Boredom.Thisusuallycomesfromnotpayingcarefulattentiontowhatyou’redoing.Ifyoufeelthatnothingishappeninginthemeditation,remindyourselfthatyou’rerightattheidealspottoobserveyourmind.Ifyou’renotseeinganything,you’renotlooking.Sotrytolookmorecarefullyatthebreath,ormakeanefforttoseepotentialdistractionsmorequickly.Rememberthattheboredomitselfisadistraction.Itcomes,andthenitgoes.Inotherwords,it’snotthecasethatnothingishappening.Boredomishappening.Thefactthatyou’reidentifyingwithitmeansthatyoumissedthestepsinitsformation.Lookmorecarefullythenexttime.
Ausefulperceptiontoholdinmindisthatyou’relikeawildlifeobserver.Youcan’tmakeadatewiththewildlifetocomebyaparticularplaceataparticulartime.Youhavetogotoaplacewherethewildlifetendstopassby—suchasawateringhole—andthensitthere:veryalert,sothatyoucanhearthemcoming,butalsoverystill,sothatyoudon’tscarethemaway.Thebreathinthepresentmomentisthemind’swateringhole—wherethemovementsofthemindmostclearlyshowthemselves—soyou’reattherightspot.Nowallyouhavetodoislearnhowtomastertheskillofstayingbothstillandalert.
Discouragement.Thiscomesfromcomparingyourselfunfavorablywithyourideasabouthowyoushouldbeprogressing.InadditiontorereadingthesectiononJudgingYourProgress,readsomeofthestoriesintheTheragathaandTherigathainthePaliCanon,whichareavailableatDhammatalks.org,online.Theseareversesofmonksandnunswhotelloftheirtroublesinmeditatingbeforefinallygainingawakening.Holdinmindtheperceptionthatiftheycouldovercometheirproblems—whichwereoftensevere—youcanovercomeyours.
Also,don’tbeembarrassedorafraidtogiveyourselfpeptalksasyoumeditate.A“can-do”attitudeiswhatmakesallthedifference,soencouragethemembersofyourcommitteethatcanprovidethat.Itmayfeelartificialatfirst—especiallyif
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the“can’t-do”membershavelongbeeninchargeofthediscussion—butafterawhileyou’llstartseeingresults,andpositiveattitudeswon’tseemsoartificialanymore.
Andalwaysremember:Abadsessionofmeditationisalwaysbetterthannomeditation.Withabadsession,there’satleasthopethatyou’llcometounderstandwhyit’sbad.Withnomeditation,there’snohopeatall.
Worry&anxiety.Theserestlessemotionsfeedontheperceptionthatifyouworryenoughaboutthefuture,you’rebetterpreparedforwhateverdangersitholds.Thatperceptionisfoolish.Remindyourselfthatthefutureishighlyuncertain.Youdon’tknowwhatdangerswillcomeyourway,butyoudoknowthatstrengthenedmindfulness,alertness,anddiscernmentarethebestpreparationforanyunexpectedemergencies.Thebestwaytodevelopthosequalitiesistogetbacktothebreath.Thentrytobreatheinassoothingawayaspossibletocounteracttheirritatedbreathingthatwasfeedingtherestlessness.
Ifyou’resufferingfromasenseoffree-floatinganxiety—ill-at-easewithoutknowingwhyyou’refeelingill-at-ease—youmaybesufferingfromaviciouscircle,withanxiousfeelingscausinganxiousbreathing,andanxiousbreathingfeedinganxiousfeelings.Trybreakingthecirclebyveryconsciouslyandconsistentlybreathinginadeep,soothingrhythmthatengagesallthemusclesinyourabdomen,allthewaydown.Withthein-breath,breatheasdeeplyintotheabdomenasyoucan,eventothepointwherethebreathfeelsalittletoofull.Thenletthebreathoutinasmoothway.Relaxallthemusclesinyourheadandshoulders,sothattheabdomenisdoingallthework.Thisrhythmmaynotfeelcomfortableatfirst,butitdoescutthecircle.Afterafewminutes,letthebreathreturntoarhythmthatfeelsmoreeaseful.Keepthisupaslongasyoucan,andthefeelingsofanxietyshouldgrowweaker.
Thisdeepabdominalbreathingcanalsohelprelievestress-inducedheadaches.Feelingsofgrief.Ifsorrowoverthelossofalovedone—orofwhatwasa
lovingrelationship—invadesyourmeditation,theproperwaytodealwithyourgriefdependsonwhetheryou’vehadtheopportunityelsewhereinyourlifetogiveenoughexpressiontoit.Thesenseof“enough”herewillvaryfromcasetocase,butifyougenuinelyfeelthatyouneedtogivemoreexpressiontoyourgrief,findanappropriatetimeandplacetodoso.Then,whenyoufeelreadytomeditate,makearesolvetodedicatethemeritofthemeditationtothememoryofthepersonyou’velost.Theconvictionthatthisisactuallyhelpfultotheother
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person—whereverheorshemaynowbe—allowsyoutobenefitfromtheinnerstabilitythatmeditationcanprovideyouduringtimesofneed.
Healthygrievingisacomplexprocess,foritrequiresrecognizingwhatwasspecialabouttheotherpersonandtherelationship,butalsorecognizingwhat’snot:thefactthatitended.Everyrelationshiphastoendatsometimeoranother.That’sthestoryofhumanlife.Youneedtobuildtheinnerstrengththatcanallowyoutomaintainasenseofwell-beinginspiteoftheinevitablelossesthatlifethrowsateveryone.Thisisoneofthereasonswhypeoplemeditate.
Tofindthisinnerstrengthdoesn’tmeanthatyou’rebeingdisloyaltotheotherpersonortotheloveyoufeltforthatperson.You’reshowingthatyoucanbeastrongerpersonforhavinghadthatrelationship.Formanypeople,thedifficultpartofgriefliesinknowingwhentofocuslessonwhatwasspecialabouttherelationshipandmoreonwhatwasnotspecial,withoutfeelingdisloyal.Ifyounevermaketheshift,yourgriefbecomesself-indulgentandpreventsyoufrombeingofusetoyourselfandthoseyoulove.Ifyouhavetroublemakingtheshift,talkitoverwithsomeonewhosejudgmentyoutrust.
Painfulmemories.If,whileyou’remeditating,yourmindisoverwhelmedwiththememoryofsomeonewhoharmedyou,remindyourselfthatoneofthebestgiftsyoucangiveyourselfistoforgivethatperson.Thisdoesn’tmeanthatyouhavetofeelloveforthatperson,simplythatyoupromiseyourselfnottoseekrevengeforwhatthatpersondid.You’rebetteroffnottryingtosettleoldscores,forscoresinlife—asopposedtosports—nevercometoafinaltally.Thewisestcourseistounburdenyourselfoftheweightofresentmentandcutthecycleofretributionthatwouldotherwisekeepyouensnarledinanuglybackandforththatcouldgoonforyears.Expressabriefphraseofgoodwillfortheperson—“Mayyoumendyourwaysandfollowthepathtotruehappiness”—andthenreturntothebreath.
Ifyouhavememoriesofpeopleyou’veharmed,rememberthatremorsedoesn’tundotheharmyoudid,anditcanactuallyweakenyourconfidencethatyoucanchangeyourways.Simplyremindyourselfthatyouneverwanttoharmanyoneeveragain,andthenspreadgoodwilltothepersonyou’veharmed—whereverthatpersonmayberightnow—thentoyourself,andthentoalllivingbeings.
Thinkingofalllivingbeingshelpstoremindyouthatyou’renottheonlyonewhohasharmedothersinthepast.We’veallharmedoneanothermanytimes
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throughinnumerablelifetimes.However,thistypeofthinkingalsoremindsyouthattheopportunitiesforharmaremany,soyouhavetomaketheresolvetotreateveryonewithcare.Ifyou’reevergoingtogetoutofthecycleofharmintheworld,youhavetostartwithyourresolvenottoengageinharm.Youcan’twaitfortheresolvetostartinotherpeoplefirst.
Finally,makeapromisetoyourselfthatyou’lldedicatethemeritofyourmeditationtopeopleyou’veharmed.Thenreturntothebreath.
Thesameprincipleappliesifyouhavememoriesoftimeswhensomeoneneededyourhelpbutyoudidn’tgiveit.Ifthememoryisofatimewhenyoucouldn’tgivehelptosomeonewhoneededit,rereadthediscussionofequanimityinPartOne,sectionI.
Lust.Lustcomesfromfocusingontheattractiveperceptionsyoubuildaroundapersonorarelationship,andignoringtheunattractiveside.Itgetsaggravatedbythetypeofbreathingthathabituallyaccompaniesyourfantasies.Soyourapproachhastobetwo-pronged.
•First,toweakenthevoicethatinsistsonsomepleasurerightnow,breatheinawaythatrelaxesanytensionwhereveryoufinditinyourbody.Agoodplacetostartisonthebackofyourhands.
•Second,introduceunattractiveperceptionsintoyourfantasies.Ifyou’refocusingontheattractivenessoftheotherperson’sbody,focusontheunattractivepartsrightundertheskin.Ifyou’refocusingonanattractivenarrativeabouttherelationship,visualizetheotherpersondoingorsayingsomethingthatreallyrepelsyou.Forinstance,thinkaboutthestupidordemeaningthingsyou’vedoneunderthepoweroflust,andvisualizetheotherpersonlaughingcontemptuouslyaboutthembehindyourback.If,however,contemptfiresyouup,thinkaboutsomethingelsethatyouknowwillturnyouoff.Think,forinstance,ofallthestringsthatcomewithasexualrelationship,andhowmuchbetteroffyouarenotgettingentangled.Thengetbacktothebreath.
Thesereflections,bytheway,arenotjustformonksornuns.Laypeopleinacommittedrelationshipneedtoolstokeeptheirmindsfromwanderingoutsideoftherelationship.Andevenwithintherelationship,thereareplentyoftimeswhentheyneedtokeeplustundercontrol.Andifyou’renotinacommittedrelationship,yousufferifyoucan’tturnoffthoughtsoflustatwill.Societyat
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largemayextolandencouragelust,butuncontrolledlusthasdoneuntolddamage.That’swhyyouneedtoolstocounteractit,notonlywhilemeditating,butalsoasyougothroughtheday.Onlywhenlustcanbekeptwithinboundsdothegoodqualitiesthatthriveinitsabsencehaveachancetogrow.
Romanticinfatuation.Thisisavariantoflustinwhichyou’refocusedlessontheotherperson’sbodyandmoreonthestoriesyoucanmanufactureabouthowyouandtheotherpersonwillfindhappinessandunderstandingtogether.Remindyourselfofhowyourromanticfantasiesinthepastledtodisappointment.Doyouexpectyourcurrentfantasiestobeanymorereliable?Onceyoucanseethedangeroffallingforthesefantasies,injectanelementofrealityintothemtomakethemlessattractive.Thinkoftheotherpersondoingsomethingthatyoufindreallydisappointing,suchasbeingunfaithfultoyou,untiltheactoffantasizingnolongerholdsanyappeal.
Anger.Aswithlust,youdealwithangerfirstbylookingforwhereithascreatedcentersoftightnessinyourbody.Thechestandthestomacharegoodplacestostart,asarethehands.Breatheinawaythatreleasesthattightness.
Thentrysomeperceptionsthatwillcounteracttheanger.Thoughtsofgoodwillareoftenrecommendedastheidealantidote,buttherearetimeswhenyou’reinnomoodforthoughtsofgoodwill.Sothinkaboutthestupidthingsyoudoorsayunderthepowerofanger,andvisualizethepersonwithwhomyou’reangryfeelingsatisfiedtoseeyouactstupidly.Doyouwanttogivethatpersonthatsortofsatisfaction?Thislineofthinkingcanoftencalmyoudowntothepointwhereyoucanthinkmoreclearly.
Thenreflectonthefactthatifyouwanteverythingtogothewayyoulike,you’reinthewrongrealm.You’dhavetobeinheaven.Buthereyou’reinthehumanrealm.Humanhistoryisfilledwithpeopledoingdisagreeablethings.Sodroptheperceptionthatyouoryourlovedonesarebeingespeciallyvictimized.Mistreatmentisacommonthing,andangerisnotgoingtohelpyoudealwithiteffectively.You’vegottoclearyourheadifyouwantyourresponsetoinjusticetohaveagoodeffect.Sotrytodevelopsomeequanimityaroundthefactthatinjusticeisuniversal,andthenseewhatyoucandomosteffectivelyinresponsetothisparticularinstanceofit.
Anotherstrategyistothinkofwhatevergoodnesshasbeendonebythepeopleyou’reangryat.It’srarethatpeoplehavenogoodnesstothematall.Ifyourefusetoseethatgoodness,youcan’ttrustyourselftoactinskillfulwaysaround
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thosepeople,andyourownheartbecomesdry.Atraditionalimageforthisstrategyisthatyou’recrossingadesert—hot,
tired,andtremblingwiththirst—andyoucomeacrossalittlewaterinacow’sfootprint.Ifyouweretoscoopitupwithyourhand,you’dmuddythewater.Soyoudowhatyouhavetodo:Getdownonallfoursandslurpupthewaterdirectlyfromthefootprint.Yourposturewhiledoingthismaynotlookverydignified,butthisisnotatimetoworryabouthowyoulook.You’vegottogivetopprioritytoyoursurvival.Inthesameway,ifyoufeelthatit’sbeneathyoutolookforthegoodnessdonebysomeoneyou’reangryat,youdepriveyourselfofthewateryouneedtokeepyourowngoodnessalive.Sotrylookingforthatgoodness,toseeifitmakesiteasiertodevelopthoughtsofgoodwill.Andremember:It’sforyourownsakeasmuchasfortheirs.
Ifyoucan’tthinkofanygoodnessdonebythepeopleyou’reangryat,thentakepityonthem:They’rediggingthemselvesintoadeephole.
Jealousy.Jealousyisaparticulartypeofangerthatcomeswhenotherpeopleexperiencegoodfortuneatwhatyouseeisyourexpense—aswhenacolleagueatworkgetspraisethatyoufeelyoudeserve,orwhenapersonyou’reinfatuatedwithfallsinlovewithsomeoneelse.Inadditiontotheanger,jealousyaddsperceptionsofdisappointmentandwoundedpride.Ineverycaseitcomesfrompinningyourhopesforhappinessonsomethingundersomeoneelse’scontrol.
Onewayofdealingwithjealousyistoremindyourselfthatyou’regoingtobeaslavetoitaslongasyoukeepdefiningyourhappinessandsenseofself-worthbythingsoutsideyourcontrol.Isn’tittimetoseriouslystartlookingforhappinessinsideinstead?Youcanalsoaskyourselfifyouwanttohoardallthehappinessandgoodfortuneintheworldforyourself.Ifso,whatkindofpersonareyou?Iftherehavebeentimesinthepastwhenyou’veenjoyedmakingotherpeoplejealous,remindyourselfthatthejealousyyou’recurrentlyexperiencingistheinevitablepayback.Isn’tittimetogetoutofthatviciouscycle?
Perhapsoneofthemostusefulperceptionsindealingwithjealousyistostepbackandtakealargerviewoflifeandtheworldasawhole,togainasenseofhowpettythethingsyou’rejealousaboutreallyare.ThinkoftheBuddha’svisionofthehumanworld:peopleflounderinglikefishinsmallpuddles,fightingoverwaterthatisdryingup.Isitworthyourwhiletokeepfightingoverthingsthatarepettyanddiminishing,orwouldyouratherfindabettersourceofhappiness?
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Afterthinkingintheseways,takesometimetodevelopthesublimeattitudeofequanimityand—ifyou’refeelingupforit—throwinalittleempatheticjoyaswell.
Impatience.Whenthepracticeisn’tgivingresultsasfastasyou’ddesire,rememberthattheproblemisn’twiththedesireperse.You’vesimplyfocuseditonthewrongplace:ontheresultsratherthanonthecausesthatwillproducethoseresults.It’slikedrivingacartoamountainonthehorizon.Ifyouspendallyourtimelookingatthemountain,you’lldriveofftheroad.Youhavetofocusyourattentionontheroadandfollowiteachinchalongtheway.Thatwilltakeyoutothemountain.
Sowhenyou’refeelingimpatientwiththemeditation,rememberthatyouhavetofocusyourdesireonstayingwiththebreath,onbeingmindfulandalert,andonalltheotherpartsofthepracticethatcountascauses.Ifyoufocusyourdesireondevelopingthecauseswell,theresultswillhavetocome.
Ifimpatiencecomesfromadesiretogetpastthemeditationsothatyoucangetonwiththerestofyourlife,rememberthattherestofyourlifehasleftyourmindinneedofsomehealingmedicine.Meditationisjustthatmedicine,likethecreamyou’drubonarash.Youcan’tjustrubthecreamonandthenwashitoff.Youhavetoletitstaytheresothatitcandoitshealingwork.Inthesameway,youhavetogivethebreathandalltheskillfulqualitiesthatyou’redevelopingaroundittimetodotheirwork.
Andrememberthatmeditationisnotsomethingyou“getpast.”Justasyourbodywillneedmedicineaslongasit’sexposedtotheravagesoftheworld,yourmindwillneedthehealingmedicineofmeditationaslongasyoulive.
Doubt.Thisemotioncomesintwoforms:doubtaboutyourself,whichiscoveredunderDiscouragement,above;anddoubtaboutthepractice.Thislatterdoubtcanbeovercomeintwoways.
•ThefirstistoreadabouttheexampleoftheBuddhaandhisnobledisciples.Theywere(andare)peopleofwisdomandintegrity.Theytaughtforfree.Theyhadnoreasontomisrepresentthetruthtoanyone.It’sraretofindteacherslikethatintheworld,soyoushouldgivethemthebenefitofthedoubt.
•Thesecondwayistoremindyourselfthatthepracticecanbetrulyjudgedonlybyapersonwhoistrue.Areyoutrueinstickingwiththebreath?Areyoutrueinobservingwhenyourmindisactinginskillfulwaysandwhenit’snot?
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Couldyoubemoretrueintheseareas?You’llbeabletoovercomeyourdoubtonlyifyou’retrulyobservantandgivetheteachingsatrulyfairandearnesttry,pushingyourselfbeyondyournormallimits.Regardlessofwhetherthepracticeultimatelywillpanouttobetrue,youcanonlygainbylearningtobemoreobservantandearnest,sotheenergyyouputintodevelopingthesequalitiesissurenottobeawaste.
VISIONS&OTHERUNCANNYPHENOMENA
Whenthemindstartstoquietdown,unusualintuitionscansometimesappear:visions,voices,andotheruncannyphenomena.Sometimestheyconveytrueinformation;sometimesfalse.Thetrueinformationisespeciallydangerous,becauseitleadsyoutotrustwhateverpopsintoyourmind,sothatyoustartfallingforthethingsthatarefalse.Intuitionsofthissortcanalsoleadtostrongconceit,asyoubegintofeelthatyou’resomehowspecial.Thispullsyoufaroffthepath.
Forthisreason,thegeneralruleofthumbwithregardtothesethingsistoleavethembe.Remember:Noteverythingthatarisesinastillmindistrustworthy.Sodon’tfeelthatyou’remissingoutonsomethingimportantifyoudon’tgetinvolvedwiththesethings.Onlyifyou’reunderthepersonalsupervisionofateacherwhoisskilledinhandlingthemshouldyouriskgettinginvolved.Thebestinformationabooklikethiscanofferisonhowtopullyourselfoutofthem.Forinstance:
Signs.Sometimeswhenthemindsettlesdown,alightmayappeartothemind,oryoumayhearahigh-pitchedsoundinyourears.Ortheremaybeanunusualsensationrelatedtoanyofyourothersenses:asmell,ataste,atactilesensation.Ifthishappens,don’tleavethebreath.Thesearesimplysignsthatyou’resettlingdown,soregardthemasyouwouldsignsonthesideofaroad.Whenyouseeasignthatyou’reenteringacity,youdon’tleavetheroadtodriveonthesign.Youstayontheroad,andthatwillgetyoufurtherintothecity.
Visions.Asthemindbeginstosettledown—orifitleavesthebreathinalapseofmindfulness—youmayseeavisionofyourself,anotherperson,oranotherplaceinspaceortime.Thesecometothemindwhenit’squietbutnotfullyestablishedinitsobject.Togetridofthem,reestablishmindfulnessbybreathingdeeplyintotheheartthreeorfourtimes,andthey’llgoaway.Ifthevisionisofanotherperson,firstspreadgoodwilltothatperson,andthenbreathe
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deeplyintothehearttoletthevisiondisband.Asenseofhavingleftthebody.Ifyousensethatyou’reoutsideyourbody,
youmayfeeltemptedtotravelaroundabitontheastralplane,butyoushouldresistthetemptation.Therearedangersthere,andmeanwhileyou’releavingyourbodyunprotected.Youcangetbackintothebodybycallingtomindthefourbasicpropertiesthatmakeupyoursenseofthebodyasfeltfromwithin:thebreathenergy,warmth,coolness,andsolidity(seethediscussionoftheFourthJhana,inPartFour).
Externalpresences.Ifyousenseanenergyorunbodiedpresenceoutsideyourbody,youdon’thavetofigureoutwhoitisorwhat’scausingit.Simplyfillyourownbodywithawarenessandbreathenergy.Thinkofbothyourawarenessandyourbreathenergyasbeingsolidandimpenetrable,fromthetopoftheheadtothetipsofyourfingersandtoes.Whenyou’vesecuredyourbodyinthisway,youcanspreadthoughtsofgoodwillinthedirectionoftheexternalpresenceandtheninalldirections.Keepthisupuntilthesenseoftheexternalpresencegoesaway.
GETTINGSTUCKONCONCENTRATION
Therearetwotypesofattachmenttoconcentration:healthyandunhealthy.Healthyattachmenttoconcentrationisanecessaryelementindevelopingitasaskill.Withthiskindofattachmentyoutrytomaintainyourinnerstillnessinallsituationsasyoufulfillyourotherresponsibilitiesthroughouttheday.Youtakeaninterestinfiguringoutwhyyoucan’tmaintainitinsomesituations,andtrytofindfreetimetodevotetomoreformalpractice,evenifit’sonlylittlemeditationbreaksthroughouttheday.Thereasonthisattachmentishealthyisbecauseithelpsyoutorecognizeanyunhealthyattachmentasaproblemtobesolved,anditgivesyouagoodhomebasefromwhichtosolveit.
Withunhealthyattachmenttoconcentration,youdon’twanttoleaveformalpracticeatall,don’twanttoengagewithotherpeopleatall,anddon’twanttofulfillyourresponsibilitiesintheworld,foryouseethattheworldisnothingbutadisturbancetoyourpeaceofmind.Yousimplywanttousetheconcentrationasanexcusetorunawayfromyourresponsibilitiesintheworld.
Youhavetorememberthatyourresponsibilitiesareimportantopportunitiesforyoutodevelopthegoodqualitiesyou’llneedtotrainthemindindiscernment:Patience.Persistence.Equanimity.Also,theturmoilyousenseindealingwiththeworlddoesn’tcomefromtheworld;itcomesfromwithinyour
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ownmind.Ifyousimplyhideoutinconcentration,you’llcurluparoundthesourcesofyourinnerturmoilandneverbeabletouprootthem.Eventually,they’lldestroyyourconcentrationandyouwon’thaveanythingtoholdontoatall.
RANDOMINSIGHTS
Ifaninsightsuddenlypopsintoyourheadwhileyou’remeditating,youhavetodecidequicklywhetherit’ssomethingworthpayingattentiontoorsimplyanotherdistraction.Aquickruleofthumbisthis:Iftheinsightcanbeapplieddirectlytowhatyou’redoingrightthenandthereinyourmeditation,goaheadandgiveitatry.Seehowitworks.Ifitdoesn’twork,dropit.Ifitdoesn’tapplydirectlytowhatyou’redoing,dropit.Don’tbeafraidthatyou’lllosesomethingvaluable.Ifyoutrytoholdontoit,it’llleadyoufurtherandfurtherawayfromthebreath.Ifit’sreallyvaluable,it’llstickinyourmindwithoutyourtryingtorememberit.
Thinkofconcentrationasagoosethatlaysgoldeneggs.Ifyouspendallyourtimegatheringandstoringtheeggs,thegoosewilldiefromlackofattention.Andthegoldoftheseeggsislikethegoldinmostfairytales:Ifyoudon’tputittogooduserightaway,it’llturnintofeathersandashes.Soiftheeggcan’tbeusedrightaway,discardit.Putyourenergyintolookingafterthegoose.
Thisisanotherareawhereit’simportanttoremember:Noteverythingthatpopsintoaquietmindisreliable.Quietingthemindgivesyouaccesstomanyroomsinthemindthatyoumighthaveclosedoffinthepast,butjustbecausetheroomsarenowopendoesn’tmeanthattheyallcontainvaluables.Someofthemholdnothingbutoldjunk.
Ifaninsightthatyouputasideduringthemeditationstillcomestomindafteryourmeditation,askyourselfhowitappliestothewayyouconductyourlife.Ifitseemstoofferawiseperspectiveonhowtoactinaparticularsituation,youmightgiveitatrytoseeifitreallyishelpful.Also,tomakesureyoudon’tgettakeninbyaone-sidedinsight,askyourself:Towhatextentistheoppositetrue?Thisisoneofthemostimportantquestionstokeeponhandtomaintainyourbalanceasameditator.
Iftheinsightisofamoreabstractsort—aboutthemeaningoftheuniverseorwhatever—letitgo.Rememberthatthequestionsofdiscernmentdealnotwithabstractionsbutwithactions.Youractions.Theinsightsyou’relookingforin
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yourmeditationarethosedealingwithyouractionsaswell.
ADD I T IONAL R EAD INGS :
Ondealingwithpain:AjaanMahaBoowaÑanasampanno–StraightfromtheHeart,inparticularthetalks,“FeelingsofPain”and“InvestigatingPain”
Thetalk,“AGoodDoseofDhamma,”inUpasikaKeeNanayon,AnUnentangledKnowing,alsogivesgoodpointersondealingwithpainandillness.
Onhavingtherightattitudetowardmistakes:“HowtoFall”inMeditationsMeditations5containsmanytalksonwaysofdealingwithdisruptive
emotions.Ontheusesofgratitudeasathemeofcontemplation:“TheLessonsof
Gratitude”inHead&HeartTogether
RE L EVANT TA LKS (MP 3 AUD IO ) :
2012/5/23:PainisNottheEnemy2012/7/31:Pleasure&Pain2010/6/5:InsightintoPain(read)2012/11/22:TaketheOneSeat2012/1/1:StrengtheningConviction(read)2010/3/23:PerceptionsoftheBreath2009/11/9:ThePowerofPerception(read)2008/2/3:JudgingYourMeditation2008/2/6:Good&BadMeditation(read)2012/1/12:EvaluatingYourPractice2010/11/28:MeasuringProgress2010/11/19:DelusionConcentration2003/1:NoMistakesareFatal(read)2009/10/3:Ups&Downs2009/7/26:Patience&Urgency2012/8/10:FabricatingwithAwareness2012/8/17:TheArrowintheHeart(read)2004/11/24:UnskillfulThinking
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2011/4/14:UnlearningUnskillfulBehavior2010/4/21:TheArrowsofEmotion2012/7/22:ARefugefromIllness,Aging,&Death2011/1/30:SoberUp2011/10/20:IntheMood2011/8/15:TodayisBetterthanYesterday2010/12/7:GetOutoftheWay2010/12/13:Antidotes2012/11/11:SortingYourselvesOut2005/3/9:PurityofHeart2012/7/25:FeedingontheBreath2012/7/27:PracticingfromGratitude
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PA R T T H R E E
MeditationinDailyLifeTherearetwomainreasonsforextendingmeditationpracticeintodailylife.
Thefirstisthatyoucreateamomentumthatcarriesthroughfromonesessionofformalpracticetothenext.Ifyouchopupyourlifeintotimeswhenyoumeditateandtimeswhenyoudon’t,theenergybuiltupwitheachmeditationsessiondissipatesintheinterim.Eachtimeyousitdowntomeditate,youhavetostartagainfromscratch.
It’slikekeepingadogonaleash.Ifthedogisleftonalongleash,ittendstogettheleashwoundaroundallsortsofthings:lampposts,trees,people’slegs.You’refacedwiththelong,laboriousprocessofuntanglingtheleashtobringboththedogandtheleashbacktowhereyouare.Butifthedog’sonashortleash,thenwhenyousitdown,thedogandtheleasharerightthere.Inthesameway,ifyoutrytomaintainthecenterofyourmeditationthroughouttheday,thenwhenthetimecomestositdowninmeditation,you’realreadyinyourcenter.Youcancontinuefromthere.
Thesecondreasonforextendingmeditationpracticeintodailylifeisthatitallowsyoutobringtheskillsyou’vedevelopedinthemeditationtobearrightwherethey’remostneeded:themind’stendencytocreatestressandsufferingforitselfthroughouttheday.
Havingasenseofyourcenterasasafe,comfortableplacehelpskeepyougroundedinthemidstoftheturmoilofdailylife.You’renotblownawaybyoutsideevents,foryouhaveasolidbasisinside.It’slikehavingapostatarockybeachattheedgeofasea.Ifthepostissimplyleftlyingonthebeach,thewaveswilldriveitbackandforth.Itwillbeadangertoanyonewhoplaysinthewaves.Eventually,thewaveswillramthepostagainsttherocksandsmashittosmithereens.Butifthepostissetuprightanddrivendeepintobedrock,thewaveswon’tbeabletomoveit.It’llstaysafeandsound,andposenodangertoanyoneatall.
Somepeoplecomplainthattryingtopracticemeditationinthemidstofdailylifesimplyaddsonemoretasktothemanytasksthey’realreadytryingtojuggle,butdon’tseeitinthatway.Meditationgivesyouasolidplacetostandsothat
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youcanjuggleyourotherresponsibilitieswithmoreeaseandfinesse.Asmanymeditatorswilltellyou,themoremindfulnessandalertnessyoubringtoyourresponsibilities,thebetteryourperformance.Insteadofinterferingwithyourwork,themeditationmakesyoumoreattentiveandalertindoingit.Thefactthatyou’restayingfocused,insteadoflettingthemindwanderallovertheplace,helpstohusbandyourenergy,sothatyoucanbringmorestaminatowhateveryouhavetodo.
Atthesametime,havingaclearsenseofastillcenterhelpsyoutoseemovementsofthemindyouotherwisewouldhavemissed.It’slikelyingonyourbackinthemiddleofafield.Ifyoulookupattheskywithoutreferencetoanythingontheground,youcan’ttellhowfastthecloudsaremoving,orinwhichdirection.Butifyouhaveastillpointofreference—thetopofarooforatallpole—youcanclearlysensetheclouds’directionandspeed.Inthesameway,whenyouhaveastillpointofreference,youcansensewhenthemindisheadinginthewrongdirectionandcanbringitbackbeforeitgetsintotrouble.
Meditationindailylifeisessentiallyamorecomplicatedversionofwalkingmeditation,inthatyou’redealingwiththreemainareasoffocus:(1)maintainingyourinnerfocus(2)whileengagedinactivities(3)inthemidstoftheactivitiesaroundyou.Themaindifferencesofcoursearethat(2)and(3)aremorecomplexandlessunderyourcontrol.Buttherearewaystocompensatefortheaddedcomplexity.Andyoucanusewhatmeasureofcontrolyoudohaveoveryouractionsandyourenvironmenttocreatebetterconditionsforyourpractice.Alltoooftenpeopletrytopushmeditationintothecracksoftheirlifeasthey’realreadylivingit,whichdoesn’tgivethemeditationmuchroomtogrow.Ifyou’rereallyseriousabouttreatingtheproblemofsufferingandstress,youhavetorearrangeyourlifeasbestyoucantofostertheskillsyouwanttodevelop.Placethetrainingofyourmindhighinyourlistofprioritiesineverythingyoudo.Thehigheryoucanplaceit,thebetter.
AsIstatedintheIntroduction,someoftheadvicegivenhereinPartThreemayassumeagreaterlevelofcommitmentthanyou’recurrentlyreadytomake.Soreadselectively—butalsoinaspiritofself-honesty.Trytobeclearaboutwhichmembersofyourinnercommitteearemakingtheselection.
I:YOURINNERFOCUS
Youmayfindthatyoucan’tkeepclearwatchonthein-and-outbreathwhen
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you’redeeplyinvolvedinacomplicatedtask,butyoucanmaintainageneralsenseofthequalityofthebreathenergyinthebody.
Thisisanareawherelessonsyou’velearnedfromsittingmeditationcanbeofhelp.Twoskillsinparticulararehelpfulhere.
1.Trytonoticewherethetriggerpointsareinyourbreathenergyfield:thepointsthattendtotenseuportightenmostquickly,leadingtopatternsoftensionspreadingintootherpartsofthebody.Typicalpointsareatthethroat;aroundtheheart;atthesolarplexus,rightinfrontofthestomach;orthebacksofyourhandsorthetopsofyourfeet.
Onceyou’veidentifiedapointofthissort,usethatasthespotwhereyoucenteryourattentionthroughouttheday.Makesureaboveallthatthespotstaysopenandrelaxed.Ifyoudosensethatit’stightenedup,stopwhateverelseyou’redoingforamomentandbreathethroughit.Inotherwords,sendgoodbreathenergyintothatareaandallowittorelaxassoonasyoucan.Thatwillhelpdispersethepowerofthetensionbeforeittakesoverotherpartsofyourbodyandmind.
Inthebeginning,youmayfindyourselfwanderingawayfromyourspotmorethanyou’restayingwithit.Aswiththesittingmeditation,youhavetobepatientbutfirmwithyourself.Eachtimeyourealizethatyou’velostyourspot,comerightbacktoitandreleaseanytensionthat’sdevelopedinthemeantime.Youmightfinditusefultosetremindersforyourself:forinstance,thatyou’llmakeaspecialefforttobeinyourspoteachtimeyoucrossaroadorcometoaredlight.Overtime,youcansetyourgoalshigherandaimatlongerstretchesoftimewhereyou’recenteredandrelaxed.
You’llbefightingsomeoldsubconsciousdefensivehabitsasyoudothis,soitmaytaketimetomasterthisskill.Butifyoupersistinkeepingyourspotrelaxed,you’llfindthatyoucarrylesstensionthroughouttheday.You’llbelessburdenedwiththesensethatyou’vegotsomethingyouneedtogetoutofyoursystem.Atthesametime,you’llgainmoreenjoymentoutoftryingtomaintainyourcenterbecauseyoufeelmorestableandatease.Thishelpstokeepyouwithit.Ifyoufindyourselfinasituationwhereyou’resimplysittingwithnothingmuchtodo—asinameetingoradoctor’swaitingroom—youcanblissoutonthefeelingofeaseinyourcenter,andnooneelsewillhavetoknow.
Keepingyourcenterspotrelaxedalsohelpsmakeyoumoresensitivetothe
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littlethingsthattriggeryou.Thisgivesyoumoreinsightintotheworkingsofyourownmind.Yougainaplacewhereyoucanstepbackfromyourthoughtsandwatchthemsimplyasmembersofthecommittee.Youdon’thavetotakeupeverythingthecommitteeproposes.Ifsomethingunskillfulisbroughttothefloor,youlearntorecognizeitasunskillfulandbreatherightthroughit.
Asyoustrengthenyourabilitytokeepyourcenterspotrelaxedandfullinallsituations,you’redevelopingafoundationforyourinnerobserver.Developingthisidentityinthemindhelpsyoutogothroughthedaywithlessemotionalexpense,andtonoticethingsinyourselfandinyoursurroundingsthatyounevernoticedbefore.Inotherwords,it’sagoodfoundationfordiscernmenttoariseinthecourseofyourdailyactivities.Italsostrengthensthediscernmentyoubringtoyourformalmeditation.
2.Thesecondusefulbreath-skillasyougothroughthedayistofillyourbodywithbreathandawarenesswhenyou’reinadifficultsituation,andespeciallywhenyou’reconfrontedwithadifficultperson.Thinkofthebreathasaprotectiveshield,sothattheotherperson’senergydoesn’tpenetrateyours.Atthesametime,visualizethatperson’swordsandactionsasgoingpastyou,andnotascomingstraightatyou.Thishelpsyoufeellessthreatened,andenablesyoutothinkmoreclearlyabouthowtorespondinanappropriateway.Andbecauseyou’recreatingaforcefieldofgoodsolidenergy,youmighthaveacalmingandstabilizingeffectonthepeopleandthesituationaroundyou.
Thisisalsoagoodskilltomasterwhenyou’redealingwithpeoplewhocometotellyoutheirtroubles.Alltoooften,wesubconsciouslyfeelthatifwedon’tabsorbsomeoftheirpain,we’renotbeingempathetic.Butoursenseofabsorbingtheirenergydoesn’treallylightentheirload;itsimplyweighsusdown.Youcanstillbeempathetic—andevenseetheirproblemsmoreclearly—ifyoustayinsideaclearcocoonofgoodbreathenergy.Thatwayyoudon’tconfusetheirpainwithyours.
Ideally,youwanttocombinethesetwobreath-skillsintoone,asyouwouldinwalkingmeditation.Inotherwords,keepyourfocusonyourchosenspotasyourdefaultmode,butlearnhowtoexpandthebreathandtheawarenessfromthatspottofillthewholebodyasquicklyaspossiblewheneveryoufeeltheneed.Thatwayyou’repreparedforwhatevercomesupinthecourseoftheday.
II:YOURACTIVITIES
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You’llquicklydiscoverthatthethingsdisturbingyourmeditationindailylifedon’tallcomefromoutside.Yourownactivities—whatyoudo,say,andthink—canalsothrowyouoff-balance.Thisiswhytheprincipleofrestraintisanessentialpartofthepractice:Youmakeapointofrefrainingfromdoingthingsanddirectingyourattentioninwaysthatwillundotheworkofyourmeditation.
It’simportantnottothinkofrestraintasconfinement,restrictingtherangeofyouractivities.Actually,it’sadoortofreedom—freedomfromthedamageyoudotoyourselfandthepeoplearoundyou.Althoughsomeofthetraditionalformsofrestraintmayseemconfiningatfirst,rememberthatonlytheunskillfulmembersofthecommitteearefeelinghemmedin.Theskillfuloneswhohavebeentrampledunderfootareactuallybeinggivensomespaceandfreedomtodevelopandgrow.
Atthesametime,thepracticeofrestraintdoesn’tmeanrestrictingtherangeofyourawareness.Alltoooften,whenwethinkofdoingsomethingorlookingatsomething,wefocussimplyonwhatwelikeordislike.Restraintforcesyoutolookatwhyyoulikeordislikethings,andatwhathappensasaresultwhenyoufollowyourlikesanddislikes.Inthisway,youbroadenyourperspectiveandgaininsightintoareasofthemindthatotherwisewouldstayhiddenbehindthescenes.Restraintisthusawayofdevelopingdiscernment.
Somemembersofthemind’scommitteeliketoarguethatyou’llunderstandthemonlywhenyougiveintothem,andthatifyoudon’tgiveintothem,they’llgoundergroundwhereyoucan’tseethem.Ifyoufallforthatargument,you’llneverbefreeoftheirinfluence.Theonlywayarounditistobepersistentinrefusingtobelieveit,forthenyougettoseetheirnextlineofdefense,andthenthenext.Finallyyou’llcometothelevelwheretheyrevealthemselves,andyou’llseehowweaktheirreasoningreallyis.Sohereagain,restraintisawayofdevelopingdiscernmentintoareasthatindulgencekeepshidden.
Anotherwayofthinkingaboutrestraintistoregardmeditationasanexerciseindevelopingahomeforthemind—aplaceinsidewhereyoucanrestwithasenseofprotectionandgathernourishmentforthemind.Ifyoulackrestraint,it’sasifthewindowsanddoorsofyourinnerhomewereopen24hoursaday.Peopleandanimalscancomeandgoandleavewhatevermesstheywant.Ifyoucloseyourwindowsanddoorsonlywhenyoupracticeformalmeditation,yougetforcedintotheroleofajanitoreachtimeyoustarttomeditate.Andyou’llfindthatsomeofthepeopleoranimalsthathavewanderedintoyourhomewon’tbe
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willingtoleave.They’lleatupallthenourishmentyou’vegathered,andyouwon’thaveanyleftforyourself.Soyouhavetogainasenseofdiscernmentastowhenyoushouldopenandcloseyourwindowsanddoors.Thatwayyourmindwillhaveagoodhome.
Ifyou’reafraidthatrestraintwilldepriveyouofyourspontaneity,remembertheharmthatuntrainedspontaneitycancause.Thinkofthethingsthatyousaidordidonthespurofthemomentthatyouthenregrettedforalongtimeafterwards.Whatyouthoughtwasyour“naturalspontaneity”wassimplytheforceofanunskillfulhabit,asartificialandcontrivedasanyotherhabit.Spontaneitybecomesadmirableand“inthezone”onlywhenithasbeentrainedtothepointwhereskillfulactionbecomeseffortless.Thisiswhatweadmireinthegreatestartists,performers,andsportsstars.Theirspontaneityrequiredyearsoftraining.Solookatrestraintasawayoftrainingyourspontaneitytobecomeeffortlesslyskillful.Thismaytaketime,butit’stimewellspent.
Therearethreetraditionalwaysofexercisingrestraint:developingasenseofmoderationinyourconversation,followingprecepts,andexercisingrestraintoveryoursenses.
ModerationinConversation
Lessonnumberoneinmeditationiskeepingcontrolofyourmouth.Ifyoucan’tcontrolyourmouththere’snowayyou’regoingtocontrolyourmind.
So,beforeyousayanything,askyourself:(1)“Isthistrue?”(2)“Isthisbeneficial?”(3)“Isthistherighttimetosaythis?”IftheanswertoallthreequestionsisYes,thengoaheadandsayit.Ifnot,thenkeepquiet.
Whenyoumakeahabitofaskingyourselfthesequestions,youfindthatverylittleconversationisreallyworthwhile.
Thisdoesn’tmeanthatyouhavetobecomeunsociable.Ifyou’reatworkandyouneedtotalktoyourfellowworkerstocreateaharmoniousatmosphereintheworkplace,thatcountsasworthwhilespeech.Justbecarefulthatsocial-greasespeechdoesn’tgobeyondthatandturnintoidlechatter.Thisisnotonlyawasteofenergybutalsoasourceofdanger.Toomuchgreasecangumuptheworks.Oftenthewordsthatcausethemostharmarethosethat,whentheypopintothemind,areallowedtogounfilteredrightoutthemouth.
Ifobservingtheprincipleofmoderationinconversationmeansthatyougainareputationforbeingaquietperson,well,that’sfine.Youfindthatyourwords,if
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you’remorecarefulaboutdolingthemout,starttakingonmoreworth.Atthesametime,you’recreatingabetteratmosphereforyourmind.Ifyou’reconstantlychatteringalldaylong,howareyougoingtostopthementalchatterwhenyousitdowntomeditate?Butifyoudevelopthehabitofwatchingoveryourmouth,thesamehabitcomestoapplytothemeditation.Yourcommitteemembersallstartlearningtowatchovertheirmouthsaswell.
Thisdoesn’tmeanthatyouhavetogiveuphumor,justthatyoulearntoemployhumorwisely.Humorinoursocietytendstofallintothecategoriesofwrongspeech:falsehoods,divisivespeech,coarsespeech,andidlechatter.There’sachallengeinlearningtouseyourhumortostatethingsthataretrue,thatleadtoharmony,andactuallyserveagoodpurpose.Butthinkforamomentofallthegreathumoristsofthepast:Weremembertheirhumorbecauseofthecleverwaystheyexpressedthetruth.Youmayormaynotaspiretobeagreathumorist,buttheeffortspentintryingtousehumorwiselyisagoodexerciseindiscernment.Ifyoucanlearntolaughwiselyandinagood-naturedwayaboutthefoiblesoftheworldaroundyou,youcanlearntolaughinthesamewayatyourownfoibles.Andthat’soneofthemostessentialskillsinanymeditator’srepertoire.
Precepts
Apreceptisapromiseyoumaketoyourselftoavoidharmfulbehavior.Nooneisforcingitonyou,butwisepeoplehavefoundthatfivepreceptsinparticularareveryhelpfulincreatingagoodenvironmentfortrainingthemind.Whenyoutakeonthesefiveprecepts,youestablishtheresolvenottointentionallyengageinfiveactivities:
1)Killinganypersonoranimal2)Stealing(i.e.,takingsomethingbelongingtosomeoneelsewithoutthat
person’spermission)3)Havingillicitsex(i.e.,withaminororwithanadultwhoisalreadyin
anotherrelationshiporwhenyouarealreadyinanotherrelationship)4)Tellingfalsehoods(i.e.,misrepresentingthetruth)5)Takingintoxicants
Thesepreceptsaredesignedtocounteractsomeoftheblatantwaysinwhichyouractionscreatedisturbances,insideandout,thatmakeitdifficulttomaintain
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yourinnerfocus.Outside,theyprotectyoufromthesortsofactionsthatwillleadtoretaliationfromothers.Inside,theyprotectyoufromthetwoattitudeswithwhichyoucanwoundyourselfwhenyouknowyou’veharmedyourselforothers:lowself-esteemordefensivelyhighself-esteem.
Thesetwoformsofunhealthyself-esteemrelatetothetwowayspeopletendtoreacttotheirownmisbehavior:Youeither(1)regrettheactionsor(2)engageinoneoftwokindsofdenial,either(a)denyingthatyouractionsdidinfacthappenor(b)denyingthattheyreallywerewrong.Thesereactionsarelikewoundsinthemind.Regretisanopenwound,tendertothetouch,whereasdenialislikehardened,twistedscartissuearoundatenderspot.Whenthemindiswoundedintheseways,itcan’tsettledowncomfortablyinthepresent,foritfindsitselfrestingonraw,exposedfleshorcalcifiedknots.Whenit’sforcedtostayinthepresent,it’sthereonlyinatensed,contorted,andpartialway.Theinsightsitgainstendtobecontortedandpartialaswell.Onlyifthemindisfreeofwoundsandscarscanitsettledowncomfortablyandfreelyinthepresent,andgiverisetoundistorteddiscernment.
Thisiswherethefivepreceptscomein:They’redesignedtohealthesewoundsandscars.They’reanintegralpartofthehealingprocessofmeditation.Healthyself-esteemcomesfromlivinguptoasetofstandardsthatarepractical,clear-cut,humane,andworthyofrespect.Thefivepreceptsareformulatedinsuchawaythattheyprovidejustsuchasetofstandards.
•Practical:Thestandardssetbythepreceptsaresimple.Youpromiseyourselfnottoengageintentionallyinanyofthefivekindsofharmfulactivities,andnottotellanyoneelsetoengageinthem,either.That’sall.Youdon’thavetoworryaboutcontrollingmorethanthat.Thismeansthatthepreceptsdon’trequireyoutofocusonindirectorunintendedwaysinwhichyouractionsmayleadtosomeoneelse’sbreakingtheprecepts.Youfocusfirstonyourownchoicestoact.
If,aftertime,youwanttoexpandyourpromisestoyourselftoavoidbehaviorthatmightindirectlycauseotherstobreaktheprecepts—suchasbuyingmeat—that’sentirelyuptoyou.Butinthebeginning,it’swisesttofocusonwhatyouyourselfchoosetodo,forthat’sanareawhereyoucanexerttruecontrol.
It’sentirelypossibletoliveinlinewiththesestandards—notalwayseasyorconvenient,maybe,butalwayspossible.Someofthepreceptsmaybeeasierforyoutokeepthanothers,butwithtimeandpatience—andalittlewisdomindealingwithlapsesinyourbehavior—theybecomemoreandmoremanageable.
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Thisisespeciallytruewhenyoustartnoticingthebenefitsthatcomefromkeepingthem,andtheharmthat’scausedwhenyoulapse.
Somepeopletranslatethepreceptsintostandardsthatsoundmoreloftyornoble—takingthesecondprecept,forexample,tomeannoabuseoftheplanet’sresources—buteventhosewhoreformulatethepreceptsinthiswayadmitthatit’simpossibletoliveuptothem.Anyonewhohassufferedfromhavingtoliveuptoimpossiblestandardscantellyouofthepsychologicaldamagesuchstandardscancause.Ifyoucangiveyourselfstandardsthattakealittleeffortandmindfulnessbutarepossibletomeet,yourself-esteemsoarsdramaticallyasyoudiscoverwithinyourselftheabilitytomeetthosestandards.Youcanthenfacemoredemandingtaskswithconfidence.
•Clear-cut:Thepreceptsareformulatedwithnoifs,ands,orbuts.Thismeansthattheygiveveryclearguidance,withnoroomforwafflingorless-than-honestrationalizations.Anactioneitherfitsinwiththepreceptsoritdoesn’t.Again,standardsofthissortareveryhealthytoliveby.Anyonewhohasraisedchildrenhasfoundthat,althoughchildrenmaycomplainabouthardandfastrules,theyactuallyfeelmoresecurewiththemthanwithrulesthatarevagueandalwaysopentonegotiation.Clear-cutrulesdon’tallowforunspokenagendastocomesneakinginthebackdoorofthemind.When,throughtrainingyourselfinruleslikethis,youlearnthatyoucantrustyourmotivations,yougainagenuinelyhealthysenseofself-esteem.Atthesametime,holdingtoaclear-cutrulesavesyouthetimeyoumightotherwisewasteintryingtoblurthelineandjustifyunskillfulbehaviortoyourself.
•Humane:Thepreceptsarehumanebothtothepersonwhoobservesthemandtothepeopleaffectedbyhisorheractions.Ifyouobservethem,you’realigningyourselfwithahumaneprinciple:thatthemostimportantpowersshapingyourexperienceoftheworldaretheintentionalthoughts,words,anddeedsyouchooseinthepresentmoment.Thismeansthatyouarenotinsignificant.Witheverychoiceyoumake—athome,atwork,atplay—youareexercisingyourpowerintheongoingfashioningoftheworld.Keepingthepreceptsensuresthatyourcontributiontotheworldisalwayspositive.
Asforyoureffectonotherpeople:Ifyoufollowtheprecepts,yourcontributiontotheworldisinlinewiththeprinciplesofgoodwillandcompassion.Thishelpsyoutodevelopthebrahmaviharaswithnofearofhypocrisyordenial.
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•Worthyofrespect:Thefivepreceptsarecalled“standardsappealingtothenobleones”—peoplewhohavegainedatleastthefirsttasteofawakening.Suchpeopledon’tacceptstandardssimplyonthebasisofpopularity.They’veputtheirlivesonthelinetoseewhatleadstotruehappinessandhaveseenforthemselves,forexample,thatalllyingispathological,andthatsexinviolationofacommittedrelationshipisunsafeatanyspeed.Otherpeoplemaynotrespectyouforlivingbythefiveprecepts,butnobleonesdo,andtheirrespectisworthmorethanthatofanyoneelseintheworld.
Somepeopleareafraidofkeepingthepreceptsforfearofbecomingproudthattheirbehaviorisbetterthanotherpeople’s.Thissortofpride,however,iseasytodropwhenyourememberthatyou’reobservingthepreceptsnottomakeyourselfbetterthanothers,butsimplytocuretheproblemsinyourownmind.It’sliketakingmedicine:Ifyoutakeyourmedicinewhenotherpeoplearenottakingtheirs,that’snoreasontolookdownonthem.Youmayencouragethemtotaketheirhealthmoreseriously,butiftheyrefusetoheedyourencouragement,youhavetodropthematterforthetimebeingandconcentrateonrecoveringyourownhealth.
Thehealthysortofpridethatcomesfromobservingthepreceptsfocusesoncomparingyourselfwithyourself—inotherwords,onthefactthatyou’velearnedhowtobelessharmfulandmorethoughtfulthanyouusedtobe.Thissortofprideismuchbetterthantheoppositesort:theconceitthatviewsthepreceptsaspetty,claimingtobeabovethem.Thatsortofprideisdoublydamaging:bothtoyourmindandtothehappinessofothers.It’smuchhealthiertorespectyourselfforsubmittingtoastricttrainingandmasteringit.Thatsortofrespectisgoodforyouandforeveryoneelse.
Inadditiontocreatingahealthyattitudeandpeacefulenvironmentconducivetothepractice,thepreceptsexercisemanyoftheskillsyouneedtogetstartedinmeditation.Theygiveyoupracticeinsettingupaskillfulintentionandthenstickingwithit.Theyalsogiveyoupracticeindealinginamaturewaywithanylapsesthatmayoccur.Tokeeptothemsuccessfully,youhavetolearnhowtorecognizeandacknowledgeamistakewithoutgettingtiedupinremorseandself-recrimination.Yousimplyreaffirmyourintentionnottomakethatslipagain,andthendevelopthebrahmaviharastohelpstrengthenthatintention.Thiswayyoulearnbothhowtotakeyourmistakesinstrideandhownottorepeatthem.
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Thepreceptsalsodevelopthementalqualitiesneededspecificallyforconcentration:mindfulnesstokeeptheminmind,alertnesstokeepwatchoveryouractionstomakesurethattheystayinlinewithyourprecepts,andardencytoanticipatesituationswhereyoumightbetemptedtobreakyourprecepts,sothatyoucanplanaskillfulstrategythatwillkeepyourpreceptsintact.Thisthendevelopsyourdiscernment.
Forexample,therewillbesituationswheretellingthetruthaboutaparticulartopicmightbeharmfultoothers.Howdoyouavoidtalkingaboutthattopicandyetstillnottellalie?Whenyoupromiseyourselfnottokill,youhavetoanticipatethatpestsmayinvadeyourhome.Howcanyoukeepthemoutwithoutkillingthem?
Intheseways,thepreceptshelptofosteraconduciveenvironmentaroundthepracticeofmeditation,atthesametimeexercisingskillsyouneedtodevelopwithinthemeditationitself.
RestraintoftheSenses
Thesensesherearesix:yoursensesofsight,hearing,smell,taste,andtouch,alongwiththesenseofideation—yourmind’sknowledgeofideas.Restraintofthesesensesdoesn’tmeangoingaroundwithblindersonyoureyesorplugsinyourears.Itactuallyforcesyoutoseemorethanyounormallymight,foritrequiresyoutobecomesensitivetotwothings:(1)yourmotivationfor,say,lookingataparticularsight;and(2)what’shappeningtoyourmindasaresultoflookingatthatsight.Inthiswayyoubringthequestionsofdiscernmenttobearinanareawhereyou’reusuallydrivenbythequestionsofhunger:thesearchtoseeorheardeliciousthings.Youlearntoviewyourengagementwiththesensesaspartofacausalprocess.Thisishowrestrainthelpstodevelopdiscernment.Atthesametime,youlearntocounteractcausalcurrentsthatwoulddisturbthemind.Thishelpstodevelopconcentration.
Toresistgettingsweptawaybythesecurrents,youhavetomaintainyourcenterofawarenesswithinthebody.Thattypeofcenterislikeananchorforsecuringthemind.Thenmakesurethatyourcenteriscomfortable.Thatkeepsthemindwellfed,sothatitdoesn’tabandonitsanchortoflowalongwiththosecurrentsinsearchoffood.Whenthemindisn’thungryforpleasure,it’llbemuchmorewillingtoexerciserestraintoverthecurrentsgoingouttheeyes,ears,nose,tongue,body,andmind.Oncethemindisfirmlycentered,you’reinagood
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positiontostepoutofthecurrentsandviewthemintermsofbothaspectsoftheircausalpatterns.
1.Eachtimeyoudirectyourattentiontothesenses,trytobeclearaboutyourmotivation.Realizethatyou’renotapassivereceiverofsights,sounds,etc.Themindactuallygoesoutlookingforsensorystimuli.Andoftenit’slookingfortrouble.Therearetimes,forinstance,whenthere’snothinginyoursurroundingstoinspirelust,butlustarisesinthemindandgoeslookingforsomethingtonourishitself.Thesamethinghappenswithangerandallyourotheremotions.
Sowhenyoulookatthings,whatareyoulookingfor?Who’sdoingthelooking?Islustdoingthelooking?Isangerdoingthelooking?Ifyoulettheseemotionsdirectyoureyes,theygetusedtoorderingyourmindaroundaswell.You’restrengtheningtheverycommitteemembersthatyou’lllaterneedtowrestledownduringthemeditation.
Ifyouseethatunskillfulintentionsaredirectingwhereyoufocusyourattentionorhowyoulookatsomething,changeyourfocus.Lookatsomethingelse,orlookatthesamethinginadifferentway.Ifyou’vebeencontemplatingabeautifulbody,lookfortheaspectsthataren’tsobeautiful—andtheyaren’tfaraway,justundertheskin.Thesameprincipleholdsforanger.Ifyou’rethinkingaboutsomeoneyoureallyhate,rememberthatthere’sanothersidetothatpersonaswell,agoodside.Beapersonwithtwoeyes,andnotjustone.Orifyoufindthatwhenyoudropthelustortheanger,you’renolongerinterestedinlookingatorthinkingaboutthosepeople,yourealizethattheproblemwasn’twiththem.Itwaswiththecommitteeinyourmind.Youlearnthatyoucan’treallytrustsomeofitsmembers.Thisisagoodlessontolearnonadailybasis.
2.Asimilarprincipleapplieswhenyoutakenoteoftheresultsofyourlooking.Ifyourealizethatthewayyou’vebeenlookingatsomethinghasstartedtoaggravateunskillfulmentalstates,eitherlookawayorlearntolookatthesamethinginawaythatcounteractsthosementalstates.Thesameappliestowhatyoulistento,whatyousmell,whatyoutaste,whatyoutouch,andespeciallywhatyouthinkabout.
Ifyoucankeepyourattentionfocusedonthewayinwhichthemindinitiatessensorycontactandisaffectedbysensorycontact,you’restayingfocusedinsideevenasyoulookorlistenoutside.Thishelpstokeepthecenterofyourfocusfirmandresilientthroughouttheday.
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III:YOURSURROUNDINGS
Thevaluesofhumansociety,forthemostpart,flyrightinthefaceofameditativelife.Eithertheymakefunoftheideaofatrue,unchanginghappiness,ortheyavoidthetopicentirely,orelsetheysaythatyoucan’treachanunchanginghappinessthroughyourownefforts.ThisistrueeveninsocietiesthathavetraditionallybeenBuddhist,andit’sespeciallysoinmodernsociety,wherethemediaexertpressuretolookforhappinessinthingsthatwillchange.Thepracticeofmeditationforthesakeofanunconditionedhappinessisalwayscounter-cultural.Nooneelseisgoingtoprotectyourconvictioninthepossibilityoftruehappiness.Youhavetoprotectityourself.Solearnhowtoskillfullyshelteryourpracticefromtheconflictingvaluesofsocietyatlarge.
Therearethreebasicwaysinwhichyoucandothis:choosingadmirablefriends,learningtolivefrugally,andfindingseclusionasmuchasyoucan.
Thesethreeissuesrequireafairamountofrenunciation,andrenunciationiseasiestwhenyouregarditnotasdeprivationbutasatrade.Intradingthepleasuresofanordinarylifeforameditativelife,you’retradingcandyforgold.Oryoumaythinkofyourselfasanathleteintraining.Thegameofoutwittingyourunskillfulhabitsisfarmoreworthwhilethananysport.Justasathletesarewillingtoliveundercertainrestrictionsforthesakeoftheirperformance,youshouldbewillingtoliveundercertainrestrictionsforthesakeoftruehappiness.Andjustasanathleterestrictedtoahealthydietcomestopreferhealthyfoodtojunkfood,youoftenfindthattherestrictionsyouplaceonthewayyouinteractwithyoursurroundingsactuallybecomeyourpreferredmodeofbeing.
AdmirableFriends
Whenyouassociatewithaperson,youunconsciouslypickupthatperson’shabitsandviews.Thisiswhythemostimportantprincipleinshapingtheenvironmentaroundyourdailymeditationistoassociatewithadmirablepeople.
Admirablepeoplehavefourqualities:They’revirtuous,generous,wise,andhaveconvictionintheprinciplethatskillfulqualitiesshouldbedeveloped,andunskillfulqualitiesabandoned.Ifyoucanfindpeoplelikethis,trytoassociatewiththem.Noticetheirgoodqualities,trytoemulatethem,andaskthemhowyoumightdevelopmorevirtue,generosity,wisdom,andconvictionyourself.
Solookaroundyou.Ifyoudon’tseeanypeoplelikethis,searchthemout.
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Theproblemis,whattodowiththepeoplearoundyouwhoaren’tadmirable,butwithwhomyouhavetospendtimeathome,atwork,oratsocialoccasions.Thisissueisespeciallydifficultifthey’repeopleforwhomyou’reresponsible,ortowhomyouhavedebtsofgratitude,suchasyourparents.Youhavetospendtimewiththesepeople;youhavetohelpthem.Solearnwhatitmeanstospendtimewithpeoplewithoutassociatingwiththem—i.e.,withoutpickinguptheirhabitsandvalues.Theprimaryprincipleisthatyoudon’tgotothemforadviceonmoralorspiritualissues.Also,trytoexcuseyourselfeverytimetheytrytopullyouintoactivitiesthatgoagainstyourpreceptsorprinciples.Iftheactivitiesareunavoidable—aswhenthere’sapartyatwork—taketheattitudeofbeingananthropologistfromMars,observingthestrangehabitsofearthlingsinthissocietyatthispointintime.
Iftherearepeopleorsituationsthattendtobringouttheworstinyou,andyoucan’tavoidthem,sitdownanddevoteameditationsessiontoplanninghowyoucansurvivetheencounterwithoutgettingyourbuttonspushedandwithaminimumofunnecessaryconflict.Learninghowtopreventunskillfulqualitiesfromarisinginthemindisanimportantpartofthepath,butalltoooftenit’soverlooked.Noteverymeditationhastofocusonthepresent.Justmakesurethatplanningdoesn’ttakeoveryourmeditationandgobeyondtheboundsofwhat’sreallyhelpful.
Insomecases,ifafriendshipiscenteredonunskillfulactivities,youmightconsiderputtingitonhold.Eventhoughtheotherperson’sfeelingsmightbehurt,youhavetoaskyourselfwhichismoreprecious:thatperson’sfeelingsorthestateofyourmind.(Andremember:Simplyhurtinganotherperson’sfeelingsisnotthesamethingascausingthatpersonharm.)You’lleventuallyhavemoretoofferthatperson—ifyoupracticeseriously,youcanbecomethatperson’sadmirablefriend—sodon’tthinkofyourpullingawayasanunkindact.
Ifyourfriendsareconcernedthatyou’rebecominglesssocial,talktheissueoverwithsomeoneyoutrust.
Theprincipleofbeingselectivewithyourfriendsappliesnotonlytopeopleintheflesh,butalsotothemedia:newspapers,magazines,television,radio,internet,internet,internet.Hereit’seasiertoturnthingsoffwithoutcompunction.Ifyoudofeeltheneedtospendtimewiththemedia,askyourselfeachtime:WhyamIdoingthis?WhatkindofpeoplewillIbeassociatingwithwhenIdo?Whentheysaysomething,whydotheywantmetobelieveit?CanI
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trustthem?Whoaretheirsponsors?Evenreading/watchingthenewshasitsdangersforsomeonetrainingthe
mind.There’snothingwrongwithtryingtostayinformedofcurrentevents,butyouhavetobesensitivetotheeffectthattoomuchattentiontothenewscanhaveonyourmind.Thebasicmessageofthenewsisthatyourtimeisunimportant,thattheimportantthingsintheworldarewhatotherpeoplearedoinginotherplaces.Thisistheoppositeofthemessageofmeditation:thatthemostimportantthinghappeninginyourworldiswhatyou’redoingrighthere,rightnow.
Soexercisemoderationevenintheamountofnewsyouwatch.Instead,watchthenewsbeingmaderightatyourbreath.Andwhenyouhavenewsofthissorttoreport,reportitonlytopeoplewhohaveearnedyourtrust.
Frugality
Buddhistmonksareencouragedeverydaytoreflectonwhytheyusethefourrequisitesoflife:food,clothing,shelter,andmedicine.Thepurposeofthisreflectionistoseeifthey’vebeenusingthesethingstoexcessorinwaysthatwilldevelopunskillfulstatesofmind.They’realsoadvisedtoreflectonthefactthateachoftherequisiteshascomeaboutthroughthesacrificesofmany,manypeopleandotherlivingbeings.Thisreflectionencouragesthemonkstolivesimplyandtoaimultimatelyatatrulynobleformofhappinessthatplacesnoburdensonanyoneatall.
Laymeditatorsbenefitfromreflectingdailyinthiswayaswell,tocounteractthewaysocietyatlargeencouragesyoutofocusyourattentiononconsumptionandacquisitionwithnothoughtfortheconsequences.Sostoptothink,forexample,whenyoueat:Isitjusttokeepyourselfstrongenoughtofulfillyourduties?Orareyou,inthewordsoftheBuddhisttexts,searchingoutthetip-toptasteswiththetipofyourtongue?Areyoubulkingupjusttolookgood?Ifso,you’refosteringunskillfulstatesofmind.Areyoutoopickyaboutwhatkindsoffoodyouwillandwon’teat?Ifso,you’respendingtoomuchtimeandmoneyonyoureating—timeandmoneythatcouldbeusedtodevelopgenerosityorotherskillfulmentalstates.
Youhavetorealizethatineating—evenifit’svegetarianfood—you’replacingaburdenontheworldaroundyou,soyouwanttogivesomethoughttothepurposesservedbythestrengthyougainfromyourfood.Don’teatjustforthe
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funofit,becausethebeings—humanandanimal—whoprovidedthefooddidn’tprovideitinfun.Makesuretheenergygetsputtogooduse.
Thisdoesn’tmean,however,thatyoushouldstarveyourself.Starvingyourselftolookgoodisalsounskillful,inthatitdrainsawaytheenergyyouneedtopractice,andkeepsyouinordinatelyfastenedontheappearanceofthebody.Thetraditionaltermforwiseeatingismoderationineating:havingasenseofjustright,ofexactlyhowmuchisneededtokeepyouhealthyandstrongenoughtostickwiththetrainingofthemind.
Thesameprincipleholdstruefortheotherrequisites.Youdon’twanttobeamiser,butatthesametimeyoudon’twanttowastetheresourcesthatyouorsomeoneyoudependonworkedsohardtoacquire.Don’tbeaslavetostyle.Don’ttakemorefromtheworldthanyou’rewillingtogiveback.Andlearntoundotheperceptions—soheavilypromotedbythemedia—thatshoppingisaformoftherapyandthatapurchaseisnothingbutavictoryoragain.Everypurchasealsoentailsloss.Tobeginwith,there’sthelossofmoneythatcouldbeusedtodevelopskillfulqualitiesofmind—suchasgenerosity—ratherthanunskillfulqualities,likegreed.Thenthere’salossoffreedom.Alltoooften,thethingsyouownbegintoownyou.Themorethingsyouown,themoreyouhavetofearfromthedangersthatcancometothings,suchastheft,fire,andflood.Solearntorestrictyourpurchasestothingsthatreallyareuseful,andusethemoneyyousavetohelpadvancethehigherqualitiesoflife,bothforyourselfandforthosearoundyou.Thinkoffrugalityasagiftbothtoyourselfandtotheworld.
Seclusion
Seclusionenablesyoutolookdirectlyattheissuescreatedbyyourownmindwithoutthedistractionofissuescreatedbyotherpeople.It’sachancetogetintouchwithyourselfandtoreaffirmyourtruevalues.ThisiswhytheBuddhaadvisedmonkstogointothewilderness,andtocreateawildernessstateofmindevenwhenlivinginsociety.
Thereareseveralwaysyoucancreatethatstateofmindinyourlife.
Chanting.Tofosterasenseofseclusionaroundyourdailymeditationsession,youmightfindithelpfultochantbeforeyoumeditate.Thisisespeciallyhelpfulifyounoticethatyourmindiscarryingalotofissuesfromtheday.Thesoundofthechantingiscalming,andthewordsofthechantinghelptoputyouinanewframeofmind.Therearemanychantingtextsavailableon-line,and
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manysoundfilesshowinghowtopronouncethewords.It’spossibletochantinanyoftheAsianBuddhistlanguages,inyourownlanguage,oracombinationofboth.Experimenttoseewhichstyleofchantingismosteffectiveforputtingyouinthebestframeofmindtomeditate.
Retreats.Inadditiontoyourdailymeditationsession,it’shelpfultofindtimesatregularintervalswhenyoucansetasidelongerperiodsoftimeformeditationpractice.Thisallowsyoutogodeeperintoyourmindandtorechargeyourpracticeingeneral.Therearetwowaysyoucandothis,andit’susefultotryboth.Thefirstistofindtimeonaregularbasiseveryweekortwotodevotealargerpartofthedaythanyounormallydoforthepractice.Thesecondistogoonanextendedretreatonceortwiceayear.
•Traditionally,Buddhistssetasidefourdaysoutofthemonth—thefull-moonday,thenew-moonday,andthetwohalf-moondays—formoreearnestpractice.Thisiscalledobservingtheuposatha(oo-PO-sa-ta).Themostcommonwayofobservingtheuposathainvolvestakingtheeightprecepts,listeningtotheDhamma(theBuddha’steachings),andmeditating.
Theeightpreceptsbuildonthefive.Thethirdpreceptischangedfromnoillicitsextonosexatall.Withtheremainingthreepreceptsyoupromiseyourselfthatforthedurationofthedayyou’llrefrainfrom:
6)Eatingfoodduringtheperiodfromnoonuntilthefollowingdawn7)Watchingshows,listeningtomusic,usingjewelry,cosmetics,andscents8)Sittingonhigh,luxuriousseatsorlyingonhigh,luxuriousbeds
Thesepreceptsessentiallyaddtheprincipleofrestraintofthesensestothefiveprecepts.Becausetheyplacelimitsonthepleasureyoutrytotakefromeachofthefivephysicalsenses,theyencourageyoutoexamineyourattachmenttothebodyandtosensualpleasures,andtolookforpleasureintrainingyourmindinstead.
TolistentotheBuddha’steachings,youcanreadaDhammabookaloudorlistentoanyofthegoodDhammatalksavailableonline.
Ofcourse,youcanadjusttheseobservancesasfitsyourschedule.Forinstance,youcanvarythenumberoftimesyouattempttheminonemonth.Youcanschedulethemfordaysyou’renormallyoffwork.Ifyoucan’teatbeforenoon,youcansimplypromiseyourselfthatyouwon’teatfoodafterthemid-daymeal.
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Ifyouhavefriendswhoaremeditators,youmighttryschedulinganuposathadaytogethertoseeiftheenergyofthegrouphelpsorhindersyourpractice.Althoughitmayseemstrangetoseekseclusioninthecompanyofothers,youmayfindthatitmakesthepracticefeellesslonely,foryoucanseethatyou’renottheonlypersonbuckingthevaluesofsocietyatlarge.Tohelpfosteranatmosphereofseclusioninthegroup,agreeontheamountofconversationyouwanttoengagein.Avoiddiscussionsofpolitics.Generally,themoresilence,thebetter.You’renotmeetingtoteachoneanotherthroughwords.You’remeetingtoteachandsupportoneanotherthroughexample.
•Asforextendedretreats,therearemanymeditationcentersofferingretreatsthroughouttheyear.Theadvantageofcentersliketheseisthattheytendtoenforceasetgroupschedule,whichhelpstostructureyourday.Thiscanbeimportantifyou’rejustgettingstartedwithmeditationandhavetroublebeingaself-starter.Also,theworkscheduletendstobeminimal.Yourfoodwillbecookedforyou,soyou’llhavemoretimeforformalmeditation.
However,youhavetobecarefulinchoosingagoodcenter.Manyarerunasbusinesseswithsizablestaffs.ThisdrivesthefeesupanddrivestheDhammaawayfromwhattheBuddhataughtandinthedirectionofwhatpleasesalargeclientele.Somecenterswillapplysubtlepressureattheendoftheretreatforyoutogiveadonationtothecenterortheteacher(s)oftheretreat,claimingthatthisisanancientBuddhistcustom.ThetraditionofgivingdonationsisaBuddhistcustom;thetraditionofapplyingpressurefordonationsisnot.
IftheDhammataughtontheretreatgoesagainstwhatyouknowistrue,avoidtheDhammatalksandmeditatesomeplaceelseinthecenter.Ifyou’renotsure,meditateduringtheDhammatalks,givingallyourattentiontoyourmeditationtheme.Ifanythinginthetalkisrelevantorhelpfultowhatyou’redoing,itwillcomerighttoyourattention.Asforeverythingelse,youcanletitpass.
EventhecentersrunonadonationbasiscanteachverystrangeversionsoftheDhamma.Ifyousenseanythingofacultishatmosphereatacenter,leaveimmediately.Iftheyrefusetoletyouleave,makeascene.Remember,youhavetoprotectyourmind.
Meditationmonasteriesareanotheralternative.Theychargenofees,aseverythingisrunonadonationbasis.Butbecauseyouwillbeexpectedtohelp
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withthedailychores,youmayhavelesstimeforformalmeditation.Also,meditationmonasteriesoftendon’thavesetgroupschedules,soyou’llhavetobemoreofaself-starter.Andevenhere,youhavetobediscriminatinginhowyoulistentotheDhamma.
Youcanalsosearchtheinternetforcentersthatallowyoutorentasmallcabintomeditateonyourown.
Anotheralternativeistogocamping.IntheUnitedStates,stateandnationalforestsandfederalBLM(BureauofLandManagement)landtendtoprovidemoreopportunitiesforseclusionthanstateandnationalparks,astheydon’tforceyoutostayincampgrounds.Beinginthewildernessalsohelpstoputmanyoftheissuesofyourdailylifeintoalargerperspective.There’sareasonwhytheBuddhawentintothewildernesstogainawakening.
ADD I T IONAL R EAD INGS :
Forsomegeneralperspectivesonpracticeindailylife:“SkillstoTakewithYou”inMeditations;“AMeditativeLife”inMeditations2
Onusingthebreathindifficultsocialsituations:“SocialAnxiety”inMeditations3
Oncontrollingyourmouth:“RightSpeech”inNobleStrategyOnexaminingyourintentions:“TheRoadtoNirvanaisPavedwithSkillful
Intentions”inNobleStrategyOntheetiquetteofgenerosity,bothforthosewhogiveandforthosewho
receive:“NoStringsAttached”inHead&HeartTogetherOnrenunciationanduposathapractice:“TheDignityofRestraint”in
Meditations;“TradingCandyforGold”inNobleStrategyOnforgiveness:“Reconciliation,Right&Wrong”inPurityofHeartOnsomeoftheissuesencounteredinfollowingtheprecepts:“Gettingthe
Message”and“EducatingCompassion”inPurityofHeart;“TheHealingPowerofthePrecepts”inNobleStrategy
RE L EVANT TA LKS (MP 3 AUD IO ) :
2011/6/20:FortheSurvivalofYourGoodness2011/10/22:After-workMeditation2009/8/14:ACultureofSelf-reliance
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2006/10/13:AWildernessMindatHome2010/8/25:SkillstoTakeHome2001/8:NewFeedingHabits(read)2007/12/20:TheSkillofRestraint(read)2011/8/12:RightSpeech,Inside&Out2012/4/16:AMeditatorisaGoodFriendtoHave(read)2010/12/10:TheIvoryIntersection2009/1/23:CaringWithoutClinging2011/5/12:ProtectingYourSpace2008/5/28:AnAnthropologistfromMars(read)2005/3/16:Renunciation
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PA R T F O U R
AdvancedPracticeBreathmeditationisanidealpracticeforgivingrisetostrongstatesof
concentration,calledjhana.Jhanathenprovidesanidealbasisforfosteringtheinsightsthatcanfreethemindfromitshabitualwaysofcausingitselfsufferingandstress.Thoseinsightscanultimatelyleadtoanexperienceofreleaseintotheunconditioneddimension—calledthedeathless—wheresufferingandstressallend.Sotherearethreeaspectstoadvancedpractice:jhana,insight,andrelease.
JHANA
ThePaliCanondescribesfourlevelsofjhana,andfiveformlessattainments—statesofconcentrationinwhichthereisnoexperienceoftheformofthebody—thattakethefourthjhanaastheirpointofdeparture.TextsdrawingonthePaliCanonhavemappedoutthesedescriptions,listingthefactorsthatgointoeachjhanaorformlessattainment.
It’simportantwhenreadingtheseliststorealizethatthey’renotrecipes.Forinstance,youcan’tsimplytakethefivefactorsofthefirstjhana,combinethem,andthenexpecttogetthefirstjhana.Thatwouldbelikehearingthatthetropicalfruitduriansmellslikecustardcombinedwithgarlic,andthatitcontainsalittlecyanide,somevitaminE,andalargedoseofpotassium.Ifyousimplycombinedtheseingredientsinhopesofgettingdurian,you’dactuallygetapoisonousmess.
Thelistsofjhanafactorsaremorelikerestaurantreviews.Theytellyouwhatasuccessfulversionofaparticulardishshouldorshouldn’ttastelike,buttheydon’tgivemanycluesonhowtomakethatdishyourself.
Sotogetthemostoutoftherestaurantreviews,youcancombinethemwitharecipetogiveyouafullerideaofhowtherecipeshouldwork.That’swhat’sofferedhere.ThebasicrecipeforjhanaisgiveninPartsOneandTwoofthisbook.Whenyoufocusonthebreathfollowingtherecipe,andthingsbegintogowell,thesearesomeoftheexperiencesyoucanexpect.
Thefirstjhana.Traditionally,thefirstjhanahasfivefactors:directedthought,evaluation,singlenessofpreoccupation(thethemeyou’refocusedon),rapture,andpleasure.Thefirstthreefactorsarethecauses;thelasttwo,the
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results.Inotherwords,youdon’tdoraptureandpleasure.Theycomeaboutwhenyoudothefirstthreefactorswell.
Inthiscase,directedthoughtmeansthatyoukeepdirectingyourthoughtstothebreath.Youdon’tdirectthemanywhereelse.Thisisthefactorthathelpsyoustayconcentratedononething.
Evaluationisthediscernmentfactor,anditcoversseveralactivities.Youevaluatehowcomfortablethebreathis,andhowwellyou’restayingwiththebreath.Youthinkupwaysofimprovingeitheryourbreathorthewayyou’refocusedonthebreath;thenyoutrythemout,evaluatingtheresultsofyourexperiments.Iftheydon’tturnoutwell,youtrytothinkupnewapproaches.Iftheydoturnoutwell,youtrytofigureouthowtogetthemostoutofthem.Thislastaspectofevaluationincludestheactofspreadinggoodbreathenergyintodifferentpartsofthebody,spreadingyourawarenesstofillthebodyaswell,andthenmaintainingthatsenseoffull-bodybreathandfull-bodyawareness.
Evaluationalsoplaysaroleinfightingoffanywanderingthoughtsthatmightarise:Itquicklyassessesthedamagethatwouldcometoyourconcentrationifyoufollowedsuchthoughts,andremindsyouofwhyyouwanttocomebackontopic.Whenthemeditationisgoingwell,evaluationhaslessworktodointhisareaandcanfocusmoredirectlyonthebreathandthequalityofyourfocusonthebreath.
Inshort,evaluationplaysbothapassiveandanactiveroleinyourrelationtothebreath.Itspassiveroleissimplysteppingbacktowatchhowthingsaregoing.Inthisrole,itdevelopsbothyouralertnessandyourinnerobserver,whichIdiscussedinPartOne.Theactiveroleofevaluationistopassjudgmentonwhatyou’veobservedandtofigureoutwhattodowithit.Ifyoujudgethattheresultsofyourmentalactionsaren’tsatisfactory,youtrytofindwaystochangewhatyou’redoing,andthenputyourideastothetest.Iftheresultsaresatisfactory,youfigureoutwaystomaintainthemandputthemtogooduse.Thisdevelopsyourinnerdoersothatitcanbemoreskillfulinshapingthestateofyourmind.
Singlenessofpreoccupationmeanstwothings:First,itreferstothefactthatyourdirectedthoughtandevaluationbothstaywithnothingbutthebreath.Inotherwords,yourpreoccupationissingleinthesensethatit’stheonethingyou’refocusedon.Second,yourpreoccupationissingleinthesensethatonething—thebreath—fillsyourawareness.Youmaybeabletohearsoundsoutsidethebody,butyourattentiondoesn’truntothem.They’retotallyinthe
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background.(Thispointappliestoallthejhanas,andcanevenapplytotheformlessattainments,althoughsomepeople,onreachingtheformlessattainments,findthattheydon’thearsounds.)
Whenthesethreefactorsaresolidandskillful,raptureandpleasurearise.Theword“rapture”hereisatranslationofaPaliword—piti—thatcanalsomeanrefreshment.It’sbasicallyaformofenergyandcanbeexperiencedinmanyways:eitherasaquiet,stillfullnessinbodyandmind;orelseasamovingenergy,suchasathrillrunningthroughthebodyorwaveswashingoveryou.Sometimesitwillcausethebodytomove.Withsomepeople,theexperienceisintense;forothers,it’sgentler.Thiscan,inpart,bedeterminedbyhowmuchyourbodyishungeringfortheenergy.Ifit’sreallyhungry,theexperiencewillbeintense.Ifnot,theexperiencemayhardlybenoticeable.
AsInotedinPartTwo,mostpeoplefindtherapturepleasant,butsomefinditunpleasant.Ineithercase,theimportantpointisnottofocusonit,buttostayfocusedonthebreath.Lettherapturemoveanywayitlikes.Youdon’thavetotrytocontrolit.Otherwise,youdropthecausalfactors—directedthought,evaluation,andsinglenessofpreoccupation—andyourconcentrationunravels.
Pleasureisthesenseofeaseandwell-beingthatcomewhenthebodyfeelssoothedbythebreath,andthemindispleasurablyinterestedintheworkofthemeditation.Hereagainit’simportanttostayfocusedonthebreathandnottofocusonthepleasure,forthatwouldlosetouchwiththecausesoftheconcentration.
Instead,useyourawarenessofthebreathandyourpowersofevaluationtoallow—that’stheoperativeword:allow—thefeelingsofraptureandpleasuretofillthebody.Whenraptureandpleasuretotallyinterpenetratethebody,theystrengthenthesinglenessofyourpreoccupationwiththewhole-bodybreath.
Inthisway,theactivityofevaluation,insteadofbeinganunfortunateunsteadinessinyourconcentration,actuallystrengthensit,sothatthemindisreadytosettledownmoresecurely.
Asyouworkwiththebreathinthisway,you’llnoticethatyourawarenessofthebodyhastwoaspects:focusedawarenessandthebackgroundawarenessalreadyinyourbody.Thebackgroundawarenessissimplyyourreceptivitytothefullrangeofsensoryinputcominginfromallthepartsofthebody.Thefocusedawarenessislocatedatthespotwhereyou’repayingspecialattentiontothat
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inputanddevelopingitfurther.Oneofthejobsofyourevaluationistogetthesetwoaspectsofawarenessintouchwitheachother.Thebackgroundawarenessisalreadythere,justlikethebackgroundbreathenergyinthebody.Thequestion—bothwiththebackgroundawarenessandwiththebackgroundenergy—is:Isitfull?Rememberthat,whendealingwiththebreath,you’renottryingforcefullytopumpbreathintoareaswhereit’sneverbeenbefore.You’resimplyallowingalltheaspectsofbreathenergytoconnect.Theconnectednessiswhatallowsthemalltobecomefull.Thesameprincipleappliestoyourawareness:You’renottryingtocreatenewawareness.Youwantyourfocusedawarenesssimplytoconnectwithyourbackgroundawarenesssothattheyformasolid,fullyalertwhole.
Asboththebreathandtheawarenesscometogetherinthisway,youenterthesecondjhana.
Thesecondjhanahasthreefactors:singlenessofpreoccupation,rapture,andpleasure.Asthebreathandawarenessbecomeone,theybegintofeelsaturated.Nomatterhowmuchyoutrytomakethemfeelevenmorefull,theycan’tfillanyfurther.Atthispoint,directedthoughtandevaluationhavenofurtherworktodo.Youcanletthemgo.Thisallowsthemindtoenteranevenstrongersenseofoneness.Yourfocusedawarenessandyourbackgroundawarenessbecomefirmlyone,andtheyinturnbecomeonewiththebreath.
It’sasif,inthefirstjhana,youwereidentifyingwithonepartofyourbreathandonepartofyourawarenessasyouworkedanotherpartofthebreaththroughanotherpartofyourawareness.Nowthosedividinglinesareerased.Awarenessbecomesone,thebreathbecomesone,andbothbecomeonewitheachother.Anotheranalogyistothinkofthemindasthelensofacamera.Infirstjhana,thefocalpointislocatedinfrontofthelens.Inthesecond,itmovesintothelensitself.Thissenseofonenessismaintainedthroughalltheremainingjhanasandformlessstatesupthroughthelevelknownasthedimensionoftheinfinitudeofconsciousness(seebelow).
Hereinthesecondjhana,boththepleasureandtherapturebecomemoreprominent,butthere’snoneedtoconsciouslyspreadthemthroughthebody.Theyspreadontheirown.Therapture,though,isamovingenergy.Althoughitmayfeelextremelyrefreshingtobeginwith,itcanultimatelybecometiresome.Whenthathappens,trytorefinethefocusofyourattentiontoalevelofbreathenergythat’snotaffectedbythemovementsofrapture.Youmightthinkofitas
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tuningyourradiofromonestationplayingloudmusictoanotherplayingsoftermusic.Eventhoughtheradiowavesofbothstationscanexistinthesameplace,theactoftuning-intooneenablesyoutotune-outtheother.
Whenyoucanstaywiththatmorerefinedlevelofenergy,youenterthethirdjhana.
Thethirdjhanahastwofactors:singlenessofpreoccupationandpleasure.Thesenseofpleasureherefeelsverystillinthebody.Asitfillsthebody,there’snosensethatyou’refillingthebodywithmovingbreathenergy.Instead,you’reallowingthebodytobefilledwithasolid,stillenergy.Peoplehavealsodescribedthisbreathas“resilient”or“steely.”Thereisstillasubtlesenseoftheflowofthebreatharoundtheedgesofthebody,butitfeelslikethemovementofwatervaporaroundanicecube,surroundingtheicebutnotcausingittoexpandorcontract.Becausetheminddoesn’thavetodealwiththemovementofthebreathenergy,itcangrowmoresettledandstill.Ittoobecomesmoresolidandequanimousinthepresenceofthebodilypleasure.
Asthemindgetsevenmorecenteredandstillinthisway,itentersthefourthjhana.
Thefourthjhanahastwofactors:singlenessofpreoccupationandequanimity.Atthispoint,eventhesubtlemovementofthein-and-outbreathfallsstill.Therearenowavesorgapsinthebreathenergy.Becausethemindissostill,thebrainisconvertinglessoxygenintocarbondioxide,sothechemicalsensorsinthebrainfeelnoneedtotellthebodytobreathe.Theoxygenthatthebodyabsorbspassivelyisenoughtoprovideforitsneeds.Awarenessfillsthebody,breathfillsthebody,breathfillsawareness:Thisissinglenessofpreoccupationinfull.It’salsothepointinconcentrationpracticewheremindfulnessbecomespure:Therearenolapsesinyourabilitytoremembertostaywiththebreath.Becauseboththemindandthebreatharestill,equanimitybecomespureaswell.Themindisattotalequilibrium.
Whenyou’velearnedtomaintainthissenseofbalancedstillnessinthebreath,youcanfocusonbalancingtheotherpropertiesofthebodyaswell.Firstbalancetheheatandthecold.Ifthebodyfeelstoowarm,noticewherethecoolestspotinthebodyis.Focusonthecoolnessthere,andthenallowittospread,justasyou’dspreadthestillbreath.Similarly,ifyoufeeltoocold,findthewarmestspotinthebody.Afteryoucanmaintainyourfocusonthewarmththere,allowittospread.Seeifyoucanthenbringthecoolnessandwarmthintobalance,sothatthebody
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feelsjustright.Similarlywiththesolidityofthebody:Focusonthesensationsthatseem
heaviestormostsolidinthebody.Thenallowthatsoliditytospreadthroughthebody.Ifthebodyfeelstooheavy,thenthinkofthestillbreathmakingitlighter.Trytofindabalancesothatyoufeelneithertooheavynortoolight.
Thisexercisenotonlymakesthebodymorecomfortableasabasisforfirmerconcentration,butalsoacquaintsyouwiththepropertiesthatmakeupyourinnersenseofthebody.AswenotedinPartTwo,beingacquaintedwiththesepropertiesprovidesyouwithausefulsetoftoolsfordealingwithpainandout-of-bodyexperiences.Thisexercisealsogivesyoupracticeinseeingthepowerofyourperceptions:Simplynoticingandlabelingaparticularsensationcanmakeitstronger.
Thefourjhanasfocusonthesametopic—thebreath—butthewaytheyrelatetothebreathgrowsprogressivelymorerefined.Oncethemindreachesthefourthjhana,thiscanformthebasisfortheformlessattainments.Heretherelationshipamongthestagesisreversed:Alltheformlessattainmentsrelatetotheirthemesinthesameway—withtheequanimityandsinglenessofthefourthjhana—buttheyfocusondifferentthemes.Herewewilldiscussjustthefirstfouroftheformlessattainments,asthefifthformlessattainment—thecessationofperceptionandfeeling—liesbeyondthescopeofthisbook.
Theformlessattainments.Asthemindinthefourthjhanastayswiththestillnessofthebreathfillingthebody,itbeginstosensethattheonlyreasonitfeelsaboundaryorformtothebodyisbecauseoftheperceptionormentalimageofthebody’sformthatit’sbeenholdingto.Thereisnomovementofthebreathtoconfirmthatperception.Instead,thebodyfeelslikeacloudofmistdroplets,eachdropletasensation,butwithnoclearboundarytothecloud.
Toreachthefirstformlessattainment,allowtheperceptionoftheformofthebodytodropaway.Thenfocus,notonthedropletsofsensation,butonthespacein-betweenthem.Thisspacethengoesoutbeyondthebodywithoutlimitandcanpenetrateeverythingelse.However,youdon’ttrytotraceitouttoitslimit.Yousimplyholdinmindtheperceptionof“infinitespace”or“unlimitedspace.”Ifyoucanstaytheresolidly,youreachthefirstformlessattainment,thedimensionoftheinfinitudeofspace.Seehowlongyoucanstaywiththatperception.
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Tobecomeadeptatstayingwiththeperceptionofinfinitespace,youcantryholdingtoitevenwhenyou’veleftformalmeditation.Asyougothroughtheday,replaceyourinnerfocusonthebreathataspotinthebodywithafocusontheperceptionof“space”permeatingeverything:yourbody,thespacearoundthebody,otherpeople,thephysicalobjectsaroundyou.Holdthatperceptionofspaceinthebackofyourmind.Whatever’shappeninginsideoroutsideyourbody,it’sallhappeninginthecontextofthatperceptionofspace.Thiscreatesagreatfeelingoflightnessasyougothroughtheday.Ifyoucanmaintainthisperceptioninthemidstofyourdailyactivities,you’llhaveaneasiertimeaccessingitandstayingsteadilyfocusedoniteachtimeyousitdownforformalmeditation.
Afteryou’vebecomeadeptatstayingwiththeperceptionofinfinitespace,youcanposethequestion,“Whatknowsinfinitespace?”Yourattentionshiftstotheawarenessofthespace,andyourealizethattheawareness,likethespace,hasnolimits,althoughagainyoudon’ttrytotraceitouttoitslimits.Youjuststaycenteredwhereyouare.(Ifyoutryaskingthisquestionbeforeyou’readeptatstayingwiththeperceptionofinfinitespace,themindwilljustreverttoalowerlevelofconcentration,ormayleaveconcentrationentirely.Sogobacktotheperceptionofspace.)Ifyoucanstaywiththatperceptionofinfiniteorunlimitedawareness—orsimply,“knowing,knowing,knowing”—youenterthesecondformlessattainment,thedimensionoftheinfinitudeofconsciousness.
Aswiththeperceptionofspace,youcantrainyourselftobecomeadeptattheperceptionofinfiniteconsciousnessbyholdingtoitevenwhenyou’veleftformalmeditation.Keepinmindtheperceptionthat,whateverishappeninginsideyouoroutsideyou,it’sallhappeningwithinthecontextofanall-aroundawareness.This,too,createsagreatfeelingoflightnessasyougothroughtheday,andmakesiteasiertosettlebackinwiththeperceptionofinfiniteawarenesswhenyouturnthemindtothepracticeoffullconcentration.
It’satthisstagethatyourinnerobservergetsthrownintosharprelief.Whenyoudroppedthebreathfortheperceptionof“space,”yougainedaclearsensethatyourbreathandyourawarenessofthebreathweretwoseparatethings,andyoucouldseepreciselywhereandhowtheywereseparate.Whenyoudroppedtheperceptionof“space,”youcouldseethattheawarenesswasseparateevenfromspace.Asyoucarryyourperceptionof“aware”intodailylife,youcanapplythesameprincipletoeverythingthatcomesyourway:Objectsandeventsareonething;theknowingawarenessissomethingelse.
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Afteryou’vebecomeadeptatstayingwiththeperceptionofinfiniteawarenessorinfiniteknowing,thenwhileyou’reinformalmeditationyoucanstarttotakethissenseofthe“knower”or“observer”apart.Todothis,therearetwoquestionsyoucanaskyourself.Either,“Whatisstilladisturbanceinthisknowing?”or“What’smaintainingthesenseofonenessinthisknowing?”Youseethattheanswerinbothcasesistheperceptionof“knowing,knowing,knowing,”or“aware,aware,aware.”Youdropthatperception,andinsodoingyoudropthesenseofoneness.What’sleftisasenseofnothingness.There’sstillawareness,butyou’renotlabelingitasawareness.You’rejustwiththesenseoflightnessthatcomesfromreplacingthelabelof“knowing”withsomethingthatfeelslessburdensome.Thelabelof“knowing”requiresthatyoumakeanefforttokeepknowing.Butthelabelof“nothing”allowsyoutoputthatburdendown.Ifyoucanstaywiththatperceptionof,“There’snothing”or“Nothing’shappening,”youenterthethirdformlessattainment,thedimensionofnothingness.
Afteryou’vebecomeadeptatstayingwiththeperceptionof“There’snothing”or“Nothing’shappening,”youcanaskyourselfifthere’sstillanydisturbanceinthatsenseofnothingness.Whenyouseethatthedisturbanceiscausedbytheperceptionitself,youdroptheperception.Ifyoudothiswhenyourfocusisnotsubtleenough,you’llreverttoalowerstageofconcentration.Butifyoucanstayinthementalspaceleftemptybytheperceptionwhenitfallsaway,that’swhatyoudo.Youcan’tsaythatthere’sanotherperceptionthere,butbecauseyouhaveanon-verbalsensethatyouknowwhereyouare,youcan’tsaythatthere’snoperception,either.Ifyoucancontinuestayingthere,youenterthefourthformlessattainment,thedimensionofneitherperceptionnornon-perception.
Wrongconcentration.Thereareseveralstatesofconcentrationthatmimictheselevelsofconcentrationinsomerespects,buttheyarewrongconcentration.Thisisbecause—unlikethelevelsofrightconcentration—theirrangeofawarenessissonarrowthatitdoesn’tprovideabasisforthearisingofinsight.
Twoofthemostcommonstatesofwrongconcentrationaredelusionconcentrationandthestateofnon-perception.Peoplewhoareadeptatdenialordissociationcanbepronetothesestates.Ihavealsoknownpeoplewhomistakethemforrelease,whichisaverydangerousmistakebecauseitblocksallfurtherprogressonthepath.Soit’simportanttorecognizethesestatesforwhattheyare.
DelusionconcentrationwehavealreadydiscussedinPartTwo.Itcomesaboutwhenthebreathgetssocomfortablethatyourfocusdriftsfromthebreathtothe
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senseofcomfortitself,yourmindfulnessbeginstoblur,andyoursenseofthebodyandyoursurroundingsgetslostinapleasanthaze.Whenyouemerge,youfindithardtoidentifywhereexactlyyouwerefocused.
Thestateofnon-perceptioncomesaboutfrommakingyourfocusextremelyone-pointedandsorefinedthatitrefusestosettleonorlabeleventhemostfleetingmentalobjects.Youdropintoastateinwhichyouloseallsenseofthebody,ofanyinternalorexternalsounds,orofanythoughtsorperceptionsatall.There’sjustenoughtinyawarenesstoletyouknow,whenyouemerge,thatyouhaven’tbeenasleep.Youcanstaythereformanyhours,andyettimepassesveryquickly.Twohourscanseemliketwominutes.Youcanalsoprogramyourselftocomeoutataparticulartime.
Thisstatedoeshaveitsuses—aswhenyou’reinseverepainandwantsomerespitefromit.Aslongasyourecognizethatit’snotrightconcentrationorrelease,theonlydangeristhatyoumaydecidethatyoulikehidingouttheresomuchthatyoudon’twanttodotheworkneededtogofurtherinthepractice.
Howtousethemapofthejhanas.Justasdiscernmentrequiresconcentrationtogrow,concentrationrequiresdiscernment.Thetwoqualitieshelpeachotheralong.Sonowthatyouhaveamaptothestagesofconcentration,youneedtoexercisesomediscernmentinusingitproperlysothatitdoesn’tbecomeanobstacletothepractice.Hereareafewpointerstokeepinmind:
Thismappresentspossibilities.
Thewayyourconcentrationdevelopsmayfallclearlyinlinewiththemap,oritmaynot.Somepeoplefindthattheirconcentrationgoesnaturallyfromonestagetothenextwithnoplanningontheirpart;othersfindthattheyhavetomakeaconsciousdecisiontomovefromonestagetothenext.Also,youmayfindthatthestagesofyourpracticemaynotlineuppreciselywiththoseonthemap.Somepeople,forinstance,experienceanextrastagebetweenthefirstandthesecondjhana,inwhichdirectedthoughtfallsawaybutthere’sstillamodicumofevaluation.Othersdon’tseeclearstepsintheirprogress.Themindsettlesdownsoquicklytooneparticularstagethatthey’renotconsciouslyawareofhavinggonethroughtheprecedingsteps.It’slikefallingsuddenlytothebottomofawell:Youdon’tnoticehowmanylayersofbricklinethesideofthewell.Youjustknowthatyou’vehitbottom.
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Someofthesevariationsareperfectlyfine.However,ifyoufindthatyourmindgoesstraighttotheformlessstepswithoutfirstpassingthroughthejhanasinwhichyouhaveaclearsenseofthewholebody,backupandmakeanextraefforttostaywiththebreathandfullyinhabitthebody.Workparticularlyhardatthestepsassociatedwiththefirstjhana:makingyourselfawareofthewholebodybreathing,andspreadingbreathenergytoareaswhereitdoesn’tseemtoflow.Thismayseemlessrestfulandquietthantheformlessstates,butit’snecessarybothforyourconcentrationtobewellgroundedandforinsighttoarise.Ifthemindskipsoverthestepsrelatedtothebody,it’ssimplyblockingoutthebodyandturnsintoconcentrationbasedondenial.Denialmayshutoutdistractions,butitisn’tconducivetoclear,all-arounddiscernment.
Keepthemapinthebackgroundofyourawarenessasyoumeditate,notintheforeground.
Remember,thethemeofyourmeditationisthebreath,notthefactorsofjhana.Themapcanbekeptinthebackofyourmindtobepulledoutwhenyou’refacedwiththreekindsofchoices:whattodowhenyoucan’tgetintoastateofstillness,whattodowhenyou’reinastateofstillnessbuthavetroublemaintainingit,andwhattodowhenyou’vegottenstuckinastateofstillnessanddon’tknowwheretogonext.
Otherwise,don’teventhinkaboutthefactorsofjhana.Payprimaryattentiontothebreathandallowyourconcentrationtodevelopnaturallyfromyourevaluationofthebreath.Trynottobelikethepersonwithatreebearingunripemangoeswho—toldthatripemangoesaren’tgreenandhard,they’reyellowandsoft—triestoripenhismangoesbypaintingthemyellowandsqueezingthemuntilthey’resoft.Theresult,ofcourse,isthathismangoesnevergetachancetoripen.Whatheshoulddoistendtothetree—waterit,fertilizeit,protectitfrombugs—andthemangoeswillgrowyellowandsoftontheirown.Watchingandevaluatingthebreathisthewayyoutendtothetreeofyourconcentration.
Don’tbetooquicktolabelastateofconcentration.
Ifyouattainalevelofconcentrationthatseemspromising,don’tlabelitrightthenandthere.Simplytrytomaintainit.Thenseeifyoucanreproduceitduringyournextsessionofmeditation.Ifyoucan’t,don’tpayitanyfurtherattention.Ifyoucan,thenlabelitwithamentalpost-itnote,remindingyourselfofhowit
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feels,andwhatlevelitmightcorrespondtoonthemap.Don’tengraveyourlabelinstone.Asyougetmorefamiliarwiththeterritoryofyourmind,youmayfindthatyouhavetopulloffthepost-itnotesandrearrangethem,butthat’sperfectlyfine.
RereadthesectioninPartTwoonJudgingYourProgress.
Don’tbetooquicktopushfromonestageofconcentrationtothenext.
Alltoooften,assoonasyouattainalevelofconcentration,themindasksaquestionofhunger:“What’snext?”Thebestansweris,“Thisiswhat’snext.”Learnhowtomasterwhatyou’vegot.Meditationisnotanexerciseinjumpingthroughjhanahoops.Ifyoupushimpatientlyfromonelevelofconcentrationtothenext,orifyoutrytoanalyzeanewstateofconcentrationtooquicklyafteryou’veattainedit,younevergiveitthechancetoshowitsfullpotential.Andyoudon’tgiveyourselfthechancetofamiliarizeyourselfwithit.Togetthemostoutofit,youneedtokeepworkingatitasaskill.Trytoreachitquicklyeachtimeyoustartmeditating.Trytappingintoitinallsituations.Thisenablesyoutoseeitfromavarietyofperspectivesandtotestitovertime—toseeifitreallyisastotallyblissful,empty,andrelaxedasitmayhaveseemedatfirstsight.
Ifmovingtoanewlevelofconcentrationmakesyoufeelunsteady,returntothelevelyoujustleftandtrytomakeitmorefirmbeforetryingthenewlevelagainatalatertime.
Ifyou’renotsureaboutwhattodoatanystageintheconcentration,simplystaywithyoursenseofthe“observer.”
Don’tbetooquicktojumptoanyconclusionsaboutwhetherwhatyou’redoingisrightorwrong,orwhetherwhatyou’reexperiencingistrueorfalse.Justwatch,watch,watch.Attheveryleast,youwon’tbetakeninbyfalseassumptions.Andyoumaygainsomeimportantinsightsintohowthemindcanfoolitselfthroughitsdesiretolabelandinterpretthings.
Moreimportantthanlabelingyourconcentrationislearningwhattodowithit.
Whetheryourconcentrationfallsintothestagesonthemaporhasafewdifferentstagesofitsown,theproperwaytotreatanystageofconcentrationisthesameinallcases.First,learntomaintainitaslongasyoucan,inasmanyposturesandactivitiesasyoucan.Trytore-enteritasquicklyasyoucan.This
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allowsyoutofamiliarizeyourselfwithit.Whenyou’rereallyfamiliarwithit,pulloutofitslightlysothatyoucanobservehowthemindisrelatingtoitsobject—butnotsofaroutthatyoufullyleavethatstageofconcentration.Somepeopleexperiencethisas“lifting”themindslightlyaboveitsobject.Forothersitfeelslikehavingyourhandsnuglyinagloveandthenpullingitoutslightlysothatit’snotfullysnugbutstillremainsintheglove.
Eitherway,you’renowinapositiontoobservethemovementsofthemindaroundtheobjectofitsconcentration.Askyourselfaquestionofdiscernment:“Istherestillanysenseofdisturbanceorstressintheconcentrationitself?”Thestressmightberelatedtothefactthatthemindisstillevaluatingitsobjectwhenitnolongerneedsto,thatit’sholdingontorapturewhentheraptureisnolongercalming,orthatit’sfocusedonaperceptionthat’snotasrestfulasitcouldbe.Ifyoucan’timmediatelyseeanystress,trytonoticeanyvariationsinthelevelofstressordisturbanceyoufeel.Thismaytakeawhile,butwhenyouseeavariationinthelevelofstress,trytoseewhatactivityofthemindaccompaniestherisesandfallsofthestress.Onceyouidentifytheactivitythataccompaniestherises,dropit.
Ifyoucan’tyetseeanyvariationinthestress,orifyouranalysisstartsgettingblurry,it’sasignthatyourconcentrationisn’tyetstrongenoughtoengageinthiskindofanalysis.Droptheanalysisandplantyourselffirmlybackintheobjectofyourconcentration.Don’tbeimpatient.Staywiththeobjectuntilyoufeelrefreshedandsolidenoughtotrytheanalysisagain.
If,however,theanalysisisgettingclearresults,keepitup.Thiswillstrengthenyourconcentrationatthesametimeasitstrengthensyourdiscernment.You’relearninghowtoevaluateyourstateofmindforyourself,whileyou’reengagedinit,withouthavingtoconsultanyoutsideauthority.You’regainingpracticeinobservinghowthemindcreatesunnecessarystressforitself,andintrainingitnottocontinuecreatingthatstress.That’swhatthemeditationisallabout.
Atthesametime,you’remasteringalineofquestioningthat—asyourconcentrationanddiscernmentgrowdeeperandsubtler—givesrisetotheinsightleadingtorelease.
INSIGHT
AsInotedintheIntroduction,thebasicstrategyofthepracticeistoobserve
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youractions—alongwiththeirmotivationsandresults—andthentoquestionthem:Dotheyleadtosuffering?Ifso,aretheynecessary?Ifnot,howcanyouactinotherwaysthatdon’tleadtosuffering?Iftheydon’tleadtosuffering,howcanyoumasterthemasskills?Thisstrategyappliesnotonlytoyourwordsanddeeds,butalsototheactsofthemind:itsthoughtsandemotions.
AndasInotedinthelastsection,whenyoudevelopjhana,youusethisstrategyofobservingandquestioningtoabandonanydistractingthoughtsandtodevelopthefactorsofjhanaintheirplace.It’sthroughthisprocessthatthepracticeofjhanadevelopsyourdiscernmentandinsight.Whenyourjhanabecomesmorestable,youcandevelopthatinsightfurtherbylookingforacourseofactionthatcausesevenlessstressthanjhana.Hereagain,theimportantpointistoviewthefactorsofjhanaasactivitiesandtoasktherightquestionsaboutthem.
Fabrication.Theactivitiesherearethethreetypesoffabricationsbywhichthemindshapesexperience:bodily,verbal,andmental.IfyoucomparethedescriptionsofjhanaandbreathmeditationwiththedescriptionsoffabricationintheIntroduction,you’llnoticethatjhanamakesuseofallthree.Thebreathisbodilyfabrication;thedirectedthoughtandevaluationofthefirstjhanaareverbalfabrications;theperceptionsthatkeepthemindinthevariousjhanasandformlessattainmentsarementalfabrications,asarethefeelingsofpleasureandequanimitythatcomefromstayinginthosestatesofconcentration.
Thisiswhyjhanaissousefulingivingrisetotheinsightthattotallyendstheunnecessarystressthatthemindcreatesthroughitsownfabrications.Jhanagivesyouastillvantagepointforwatchingthosefabricationsinaction.
Youcandothisinanyofthreeways:•whileyou’reinaparticularstageofjhana;•whenyoumovefromonestagetoanother;or•whenyoucomeoutofconcentrationandobservewhatfabricationsthemind
takesupasitengageswiththeworldoutside.Inanyofthesesituations,youcanobservethat(1)fabricationsareactually
actions,arisingandpassingaway;(2)they’recreatingstress;(3)whatthey’redoingisunnecessary;and(4)thepleasuretheygiveisn’tworththestresstheyentail.Onlywhenyouseeallfouroftheseaspectscaninsightleadtoreleasefromunnecessarysufferingandstress.Andthat’swhenyouseethattheonlystress
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weighingdownthemindwastheunnecessarysort.Oncethatstressisgone,nothingatallcanweightheminddown.It’sfree.
Towatchanyofthejhanasasformsofmentalactionrequiresnotseeingthemasmetaphysicalprinciples—say,asaGroundofBeing,aTrueSelf,CosmicOneness,PrimordialEmptiness,EncounterwithGod,oranyothergrand-soundingabstraction.Themetaphysicaltrapisaneasyonetofallinto,especiallyifyou’veprimedyourselftothinkinthoseterms.If,forinstance,you’vebeenthinkinginmetaphysicaltermsandthenattaintheonenessofthesecondjhana,it’seasytoassumethatyou’vetouchedCosmicOnenessorInterconnection.Ifyouattainthesenseofinfiniteknowingofthedimensionoftheinfinitudeofconsciousness,it’seasytoassumethatyou’vegainedaccesstoalevelofawarenessunderlyingallreality.Youmightinterprettheseexperiencesascontactwithsomesortofgroundfromwhichallthingscomeandtowhichtheyallreturn.Oryoumightdecidethatthestrengthenedsenseof“observer”inthatstateofmindisyourTrueSelf.Ifyoufallforanyoftheseinterpretations,though,youlosesightofthewayinwhichyouractionsfashionedtheexperiencetobeginwith.Thatwayyoumissthesubtlelevelsofstressstillpresentinthoseexperiences.Theexaltedinterpretationsyouassigntothemblindyoutothefabricationstheystillcontain.
Togetaroundthispitfall,yousimplystickwiththelineofquestioningintroducedattheendofthelastsection:Lookforanyriseorfallinthelevelofstresswithinthatexperience.Thenlookfortheactivityofthemindthataccompaniesthatriseandfall.Whenyouseetheactivityinaction,dropit.
Thisiscalledcontemplatinginconstancyandthestressininconstancy.Whenyouseethestress,askyourselfifanythinginconstantandstressfulisworthclaimingasyouoryours.WhenyourealizethattheanswerisNo,thisiscalledcontemplatingnot-self.You’renottakingastanceonwhetherornotthereisaself.You’resimplyaskingwhetheryouwanttoidentifywiththepartsofthecommitteecreatingthestress.
Developingdisenchantment.Thepurposeofthesecontemplationsistoinduceasenseofdisenchantmentanddispassionfortheactionsoffabrication.Becausepassioniswhatdrivesallthreekindsoffabrication,dispassionendsanydesiretokeepengaginginthem.Whenyoudon’tengageinthem,theystop.Theresultisatotallettinggo.
Thesenseofdisenchantment—whichinmostcasesreachesmaturityonly
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afteryou’veapproachedthesecontemplationsfrommanyangles—isthecrucialturningpointinthisprocess.ThePalitermfordisenchantment,nibbida,correspondstothefeelingyouhavewhenyou’veeatenenoughofaparticularfoodanddon’twantanymoreofit.Thisisnotaversion.It’ssimplyasensethatwhatyouusedtoenjoyeatingnolongerholdsanyinterestforyou.You’vehadenough.
Youneedtodevelopthissenseofdisenchantmenttowardthemind’sfabricationsbecausetheyallfollowthesamepatternwe’vementionedmanytimes:They’reaformofeating.Thefoodheremaybeeitherphysicalormental,butthedynamicoffeedingineverycaseisthesame.You’retryingtofillalack,toallayahunger.Onlywhenyoucancounteractthehungerwithasenseofenoughcanyoureachdisenchantment.Onlywithdisenchantmentcanyoustopfeedingandfindthedimensionwherethere’snoneedtofeed.
Insightintobecoming.Thinkbackontheimageofthemind’scommittee.Eachcommitteemembercorrespondstoadifferentdesire,adifferentsenseofwhoyouarebasedaroundthatdesire,andadifferentsenseoftheworldinwhichyoucansearchforwhatwillfulfillthatdesire.Yoursenseofwhoyouarehereiscomposedoftwothings:theselfthatwillexperiencethehappinessoffulfillingthatdesire,andtheselfthathasthepowerstobringthatdesiretofulfillment.Thefirstselfistheselfasconsumer;thesecond,theselfasproducer.Theselfasconsumeriswhatneedstobefed;theselfasproduceriswhatfindsandfixesthefood;andtheworldofexperienceconnectedtothedesireistheareaofexperiencewhereyoulookforfood.
AsInotedintheIntroduction,eachindividualsenseofselfinaparticularworldofexperienceisdescribedbythetermbecoming.Becomingisatypeofbeing—thesenseofwhatyouareandwhatexistsaroundyou—basedondoing.It’snotstaticbeing.It’sbeinginaction.Andasyou’vebeenmeditating,you’vehadplentyofopportunitytoseehowtheprimaryactionunderlyingthisbeingisakindoffeeding.Eachsenseofwhoyouarehastobenourished,totakesomethingfromtheworld,inordertosurvive.
Younoticethisfirstwiththedistractingthoughtsthatgetinthewayofyourconcentration:Themindgoesouttonibbleonthoughtsoflust,togobbledownthoughtsofanger,tosippleasantmemoriesfromthepast,tochewonpastregrets,ortowolfdownworriesaboutthefuture.
Thebasicstrategyofconcentrationisfirsttoseethatyoudon’thaveto
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identifywiththesedifferentsensesofwhoyouare.That’swhyweusetheimageofthecommittee:tohelpyourealizethatyouwon’tbestarvedofpleasureifyoudropafewofthesebecomings.You’vegotbetteroneswithwhichtofeed.Butthentokeepyourselffromsneakingouttochewonyouroldjunkfood,youhavetonourishthemoreskillfulmembersofthecommittee,theoneswhoarelearningtoworktogethertodevelopandmaintainyourconcentration.Thisisoneoftherolesoftherapture,pleasure,andrefinedequanimityinconcentration:tonourishtheskillfulmembersofyourcommittee.Whenyoupracticeconcentration,you’refeedingthemgood,nourishingfood.
Asyougetlessandlessinclinedtofeedinyouroldways—asyourtasteininnerfoodgrowsmorerefined—yougraduallycometoapointwhereyoucanseethateventheconcentrationisakindofbecoming.Inotherwords,injhanayouidentifywiththeskillfulmembersofthecommitteewhocanprovidethefoodofconcentration(theselfasproducer),aswellaswiththemeditatorfeedingoffthepleasureandraptureprovidedbythemeditation(theselfasconsumer).Theobjectofmeditation—eithertheformofthebodyorthedimensionsofformlessness—istheworldfromwhichyoufeed.
Aslongasyouholdtotheseidentitiesandtheseworldsashavingsolidunity,it’shardtogobeyondthem.It’shardtoletgoofthem.ThisiswhytheBuddha’sstrategyistosidestepthissenseofsolidunitybyregardingthebuildingblocksofidentityasactions,foractionsareeasiertoletgoofthanasolidsenseofwhoyouare.
Thefiveaggregates.Becausetheseactionsareprimarilyrelatedtofeeding,theBuddha’sapproachindevelopinginsightistotakethetypesoffabricationinvolvedincreatingeverybecomingandgatherthemunderalistoffiveactivitiesthatarebasictofeedingoneverylevel.
Theseactivitiesarecalledkhandhas.ThisisaPaliwordthatmeans“heap”or“mass.”ThestandardEnglishtranslation,though,is“aggregate.”ThistranslationapparentlycomesfromadistinctionpopularineighteenthandnineteenthcenturyEurope,betweenconglomeratesofthingsthatworktogetherinanorganicunity—called“systems”—andconglomeratesthatarejustrandomcollectionsofthings,called“aggregates.”Thepurposeoftranslatingkhandhaas“aggregate”wastoconveytheusefulpointthateventhoughwetendtoregardoursenseofidentityashavingorganicunity,it’sactuallyjustarandomcollectionofactivities.
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Thefiveactivitiesthatsurroundeatingonthemostbasiclevelarethese:
•Asenseofform:boththeformofthebodythatneedstobenourished(andthatwillbeusedtolookforfood),aswellasthephysicalobjectsthatwillbeusedasfood.Whenfeedingtakesplaceintheimagination,“form”appliestowhateverformyouassumeforyourselfintheimagination,andtowhateverimaginaryformsyoutakepleasurefrom.
•Feeling:thepainfulfeelingofhungerorlackthatdrivesyoutolookforfood;thepleasantfeelingofsatisfactionthatcomeswhenyou’vefoundsomethingtoeat;andtheaddedpleasurewhenyouactuallyeatit.
•Perception:theabilitytoidentifythetypeofhungeryoufeel,andtoidentifywhichofthethingsinyourworldofexperiencewillsatisfythathunger.Perceptionalsoplaysacentralroleinidentifyingwhatisandisn’tfood.Thisisthewaywefirstlearntoexerciseourperceptionsaschildren.Ourfirstreactiononencounteringsomethingistoputitintoourmouthtoseeifit’sedible.Ifitis,welabelitwiththeperceptionof“food.”Ifit’snot,welabelitas“notfood.”
•Fabricationinthiscontextrefersprimarilytoverbalfabrications.Theserelatetofeedinginthewaywehavetothinkaboutandevaluatestrategiesforfindingfood,fortakingpossessionofitwhenwefindit,andforfixingitifit’snotedibleinitsrawstate.Forexample,ifyouwanttoenjoyabanana,youhavetofigureouthowtoremovethepeel.Ifyourfirstattemptdoesn’twork,youhavetoevaluatewhyitdidn’tandtofigureoutnewstrategiesuntilyoufindonethatworks.
•Consciousness:theactofbeingawareofalltheseactivities.
Thesefiveactivitiesaresobasictothewayweengagewiththeworldinordertofeedthattheyformtherawmaterialfromwhichwecreateourvarioussensesofself.
Now,inthepracticeofdevelopingjhanabasedonthebreath,they’realsotherawmaterialfromwhichwe’velearnedtocreatestatesofconcentration.“Form”correspondstothebreath.“Feeling”correspondstothefeelingsofpleasureandequanimityderivedfromfocusingonthebreath.“Perception”correspondstothewayswelabelthebreath,theformlessdimensions,andthepleasureswederivefromstayingfocusedonthesethemes.“Fabrication”correspondstothethoughtsandevaluationsthatcomposethefirstjhana,andalsothethoughtsand
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evaluationsbywhichweaskquestionsaboutallthevariousstagesinourconcentration.“Consciousness”istheactofbeingawareofalltheseactivities.
Thisiswhyconcentrationissuchagoodlaboratoryforexaminingthemind’shabitsforcreatingsuffering.Itcontainsalltheelementsthatgointotheidentitieswebuildaroundtheactoffeeding.Anditcontainstheminacontrolledcontext—aclearandstablestateofbecoming—whereyoucanwatchthoseelementsinactionandseethemclearlyforwhattheyare.
Whenthemindisinasolidenoughpositiontolookateventherefinedpleasuresofconcentrationintermsoftheseactivities,there’snoneedtofocusonallfiveofthem.Simplyfocusonanyonethatseemseasiestforyoutoobserveinaction.Ifyou’renotsureofwheretostart,trystartingwithperception,becauseperceptionismostcentraltoyourabilitytostayfocusedinconcentration,andit’stheaggregateyou’regoingtoneedtoworkhardesttochange.Aslongastheperception,“worththeeffort,”staysfixedontheactoffeedingonjhana,disenchantmentwillnotbetotal.Onlywhentheperception,“notworththeeffort,”getsyourfullapprovalwilldisenchantmenthaveachance.
Still,thisisamatterofpersonaltemperament.Ifanotheraggregateseemseasiertofocuson,byallmeansstartthere,foroncetheperceptionof“notworththeeffort”getsfirmlyestablishedwithregardtothataggregate,itwillspreadtoencompassalltheotheraggregatesbecauseallfiveofthemaresointimatelyconnected.
Whenexaminingtheactivitiesthatcreatestatesofconcentration,youhavetoremembertoasktherightquestionsaboutthem.Ifyouapproachtheconcentrationinhopesthatitwillanswersuchquestionsas“WhoamI?”or“Whatistheunderlyingrealityoftheworld?”,yousimplycontinuetheprocessesofbecoming.Ifyoucomeacrossanespeciallyimpressivestateofstillnessorpeace,yourcommitteememberswhowanttofeedonmetaphysicalabsoluteswilltakethatastheirfood—andwillbemightyproudofit.Thisblindsyoutothefactthatthey’restilljustfeeding,andthatyourquestionsaresimplyrefinedversionsofthequestionsofhunger.
However,ifyouremembertoseethestillnessandpeaceofconcentrationascomingfromtheactivitiesoftheaggregates,you’llrealizethatnomatterhowwellyoufeedonthem,you’llneverbefreeofreoccurringhunger.You’llneverbefreeofhavingtokeepworkingforyourfood.Afterall,theseactivitiesarenotconstant.Whentheyfallaway,theyproduceasplitsecondofconcern:“What’s
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next?”Andinthatsplitsecond,yourcommitteemembersaredesperate,forthequestionisaquestionofhunger.Theywantananswerrightnow.Sotheseactivitiescanneverprovideastable,reliable,orlastingfood.Evenwhentheyfabricateapeacethatfeelscosmic,theystillinvolvestress.
Whenyoupursuethesecontemplationsuntiltheyreachapointofdisenchantment,themindinclinestowardsomethingoutsideofspaceandtime,somethingthatwouldn’tbesubjecttothedrawbacksoftheseactivities.Atthispoint,itwantsnothingtodowithanyofthecommitteemembersofthemind,eventheonesobservinganddirectingitsconcentration,ortheunderlyingonesthatkeepaskinganddemandingananswertothequestionsofhunger:“What’snext?Wherenext?Whattodonext?”Themindseesthateventhechoiceofstayinginplaceormovingforwardtoanotherstateofconcentration—eventhoughit’sachoicebetweentworelativelyskillfulalternatives—isachoicebetweennothingbuttwostressfulalternatives,forbotharefabrications.Atthispointit’spoisedforsomethingthatdoesn’tinvolveeitheralternative,somethingthatinvolvesnofabrication.Whenitseestheopeninginthatpoise,itletsgoandexperiencesthedeathless.That’sthefirststageinexperiencingrelease.
Inthisway,theminddis-identifieswithallbecomingswithouteventhinkingabout“self”or“worlds.”Itlookssimplyatactionsasactions.Itseesthemasstressful,unnecessary,andnotworththeeffort.That’swhatenablesittoletgo.
RELEASE
Therearemanydangersintryingtodescriberelease,forpeoplecantheneasilytrytoclonethedescriptionwithoutactuallygoingthroughthestepsleadingtogenuinerelease—anothercaseofsqueezingandpaintingthemangotomakeitripe.
However,itisusefultodescribesomeofthelessonslearnedfromthefirsttasteofrelease.
OneisthattheBuddhawasright:Therereallyisadeathlessdimension,outsideofspaceandtime.Anditreallyisfreeofsufferingandstress.
Onreturningfromthatdimensionintothedimensionsofspaceandtime,yourealizethatyourexperienceofspaceandtimedidn’tbeginjustwiththisbirth.It’sbeengoingonmuchlonger.Youmaynotbeabletoremembertheparticularsofpreviouslifetimes,butyoudoknowthatthey’vebeenhappeningforalong,longtime.
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Becauseyoureachedthatdimensionbyabandoningtheactivitiesoffabrication,youknowthatitwasthroughtheactivitiesoffabricationthatyouhavebeenengagedinspaceandtimeallalong.Inotherwords,you’renotjustapassiveobserverofspaceandtime.Youractionsplayacrucialroleinshapingyourexperienceofspaceandtime.Youractionsarethusofforemostimportance.Becauseyouseethatunskillfulactionssimplymakeitmoredifficulttoaccessthedeathless,youneverwanttobreakthefivepreceptseveragain.
Becausenoneoftheaggregateswereinvolvedintheexperienceofthedeathless,andyettherewasstillanawarenessofthatdimension,youseethattheactofidentifyingwiththeaggregatesisachoicethatplaceslimitationsonyou.You’llneveragainagreewiththeviewthattheyconstitutewhatyouare.
Becauseyourealizethatthedeathlessdimensionwasalwaysavailable,butthatyoumisseditbecauseofyourownstupidity,thefirsttasteofreleaseishumbling.It’snotasourceofpride.
Butaboveall,yourealizethattheactivitiesofengaginginspaceandtimeareinherentlystressful.Theonlytruehappinessliesingainingtotalrelease.Thereisnoactivitymoreworthwhilethanthat.
It’simportantnottomistakeamundanebreakthroughforgenuinerelease,forthatcanmakeyouheedlessandcomplacentinyourpractice.Oneofthetouchstonesfortestingthetruthofyourreleaseiswhetheritfeelsgroundingordisorienting.Ifit’sdisorienting,it’snottherealthing,forthedeathlessisthesafest,mostsecuredimensionthereis.
Anothertouchstonefortestingthetruthofyourreleaseiswhetheryouunderstoodwhatyoudidtogetthere,forthat’swhatprovidesinsightintotheroleoffabricationandmentalactioninshapingallexperience.Ifyourmindsensesagreatunburdeningbutwithoutunderstandinghowithappened,it’snotrelease.It’sjustamundanebreakthrough.Sodon’tbeheedless.
However,evenpeoplewhohaveattainedtheirfirsttasteofgenuinereleasecangrowheedless,asthesafetyoftheirattainmentcanlowertheirsenseofurgencyinthepractice.Theycanstartgettingcomplacent.Sowhetheryoursensethatyou’vetastedreleaseisgenuineornot,theadviceisalwaysthesame:Don’tbeheedless.There’smoreworktodo.
ADD I T IONAL R EAD INGS :
Onjhana:Seethesection,“Jhana,”inAjaanLeeDhammadharo,Keepingthe
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BreathinMind,and“Method2.”TherearealsoexcellentdiscussionsofjhanainAjaanLee’sbook,ThePathtoPeace&FreedomfortheMind,undertheheading,“RightConcentration”andundertheheadingsof“Virtue,”“Concentration,”and“Discernment”attheendofthebook.
Seealsothearticle,“JhanaNotbytheNumbers,”inPurityofHeartandthetalk,“Oneness”inMeditations4.
ForathoroughdiscussionoftheBuddha’ssixteen-stepinstructionsforusingthebreathasafocalpointfordevelopingtranquilityandinsight,seeRightMindfulness.
Foramoreadvanceddiscussionoftheroleofbecoming,bothinthepracticeofjhanaandinthedevelopmentofinsight,seeTheParadoxofBecoming.
Oninsight:“OneToolAmongMany”inNobleStrategy;“TheIntegrityofEmptiness”and“AllAboutChange”inPurityofHeart
Ontheaggregates:“FivePilesofBricks”and“De-perception”inTheKarmaofQuestions
Ontherelationshipbetweenfeedingandstress:“TheWeightofMountains”inTheKarmaofQuestions.Foramoreadvanceddiscussionofthistopic,seeChapterTwoinTheShapeofSuffering.
Forfurtherdiscussionsonhowtoaskthequestionsofdiscernment:Somewhatmoretechnicalthan“QuestionsofSkill”inTheKarmaofQuestions,mentionedattheendoftheIntroduction,is“TheArrowsofThinking”inBeyondAllDirections.SkillinQuestionsoffersafulltreatmentofthistopic,withmanyexamplesfromthePaliCanon.Ifthesizeofthebookputsyouoff,youcanreadjustthediscussionsineachchapterandleavethereadingsforanothertime.
ForananthologyofpassagesfromthePaliCanoncoveringthebasicqualitiesthattheBuddhasaidweremostimportantforthepractice,seeTheWingstoAwakening.SomepeoplefindtheIntroductiontothisbookalittlesteep,butyoucanstartwithPartThree,whichislessintimidating,andthenreturntotheearlierpartsofthebookwhenyouwantamoreextensiveoverview.
IntotheStreamcontainspassagesfromthePaliCanononthefirststageofawakening.
Onreleaseastheessenceofthepractice:“TheEssenceoftheDhamma”inBeyondAllDirections
Onthemeaningofthewordnirvana:“TheImageofNirvana”inNoble
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Strategy;“AVerbforNirvana”inPurityofHeart.TheMindlikeFireUnboundoffersafulltreatmentofthistopic,alongwithadiscussionofthetopicofclinging.
Forsomeinspiringaccountsofhigherstagesofthepractice,seeAjaanMahaBoowaÑanasampanno–StraightfromtheHeart,inparticularthetalks,“AttheEndofOne’sRope,”“TheRadiantMindisUnawareness,”and“AnHeirtotheDhamma.”Alsoinspiring:“FromIgnorancetoEmptiness”and“ToBeanInnerMillionaire,”bothinanotherbookofAjaanMahaBoowa’stalks,ThingsasTheyAre.
InspiringinamorecalmingwayarethesetalksinAjaanLeeDhammadharo’s,InnerStrength:“BeyondRight&Wrong”;and“PointZero.”
RE L EVANT TA LKS (MP 3 AUD IO ) :
2009/1/30:TheFourJhanas(read)2011/8/21:ThePoisonBlowfish(read)2011/9/4:ProactivewithPain2011/3/10:TheSwingingBalance2011/2/11:HeedfulofDeath2011/1/27:Balance&Release(read)2010/10/6:Broad,Tall,&Deep(read)2010/10/7:LevelsofTruth2011/11/11:FeedingonFeeding2006/10/23:FeedingFrenzy(read)2008/7/31:GoodEating2011/10/10:CuttingNewPathsintheMind2009/11/10:SkillsoftheDhammaWheel(read)2010/10/9:ChewedUpbyYourFood2011/7/20:IsolatingtheAggregates(read)2007/12/8:TransparentBecoming2011/12/25:SensitivetotheBreath2011/12/27:Don’tWorry,BeFocused(read)2011/12/29:FullAttention
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2012/1/2:GeneratingEnergy(read)2012/1/11:StrengtheningDiscernment(read)2012/1/26:Sensuality2012/6/22:EquanimityIsn’tEverything2012/7/28:TheEssenceoftheDhamma(read)2012/8/6:FreedomthroughPainfulPractice
TalksontheBuddha’ssixteen-stepinstructionsinbreathmeditation:
2002/11:TheStepsofBreathMeditation(read)2007/7/16:LessonsinHappiness2008/2/11:OnthePathoftheBreath(read)2010/10/2:TheBreathAlltheWay(read)2011/8/29:ExploringFabrication2012/2/3:Breath,Tranquility,&Insight
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PA R T F I V E
FindingaTeacherEveryearnestmeditatorneedsateacher.Becausemeditationistrainingin
newwaystoact,youlearnbestwhenyoucanwatchanexperiencedmeditatorinactionandatthesametimecanletanexperiencedmeditatorwatchyouinaction.ThatwayyoutapintotheaccumulatedwisdomofthelineageofteachersstretchingbacktotheBuddha,anddon’thavetoworkthrougheveryproblemcompletelyonyourown.Youdon’thavetokeepreinventingtheDhammawheelfromscratch.
Atthesametime,ateacherisoftenneededtohelpyouseeareasofyourpracticethatyoumaynotrecognizeasproblems.Thisisbecause,whenyou’redeluded,youdon’tknowyou’redeluded.Sooneofthebasicprinciplesofthepracticeistoopenyourbehaviornotonlytoyourownscrutinybutalsotothescrutinyofateacherwhoseknowledgeandgoodwillyoutrust.Thatwayyoulearnhowtobeopenwithothers—andyourself—aboutyourmistakes,inanenvironmentwhereyou’remostlikelytobewillingtolearn.
Thisisespeciallyimportantwhenyou’relearningaskill—whichiswhatmeditationis.Youcanlearnfrombooksandtalks,butwhenthetimecomestopracticeyou’llencounterthemainissuethatnobookortalkcancover:knowinghowtojudgewhichlessontoapplytowhichsituation.Ifyou’renotgettingresults,isitbecauseyou’renotputtinginenougheffort?Orareyoumakingthewrongsortofeffort?InthewordsofthePaliCanon,areyousqueezingacow’shornintheefforttogetmilkwhenyoushouldbesqueezingtheudder?Onlysomeonewhohasfacedthesameproblem,andwhoknowswhatyou’vebeendoing,isinapositiontohelpyouanswerquestionslikethese.
Also,ifyou’vesufferedemotionaltraumaoraredealingwithanaddiction,youneedguidancespecificallytailoredtoyourstrengthsandweaknesses—somethingnobookcanprovide.Evenifyoudon’tsufferfromtheseissues,ateachingtailoredtoyourneedscansaveyoualotofwastedtimeandeffort,andcanhelppreventyoufromgoingdownsomewrong,dead-endroads.ThisiswhytheBuddhadidn’twritemeditationguideslikethis,andinsteadsetupthemonastictrainingasaformofapprenticeship.Meditationskillsarebestpasseddown
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person-to-person.Forthesereasons,ifyoureallywanttobecomeskillfulinyourthoughts,
words,anddeeds,youneedtofindatrustworthyteachertopointoutyourblindspots.Andbecausethosespotsareblindestaroundyourunskillfulhabits,theprimarydutyoftheteacheristopointoutyourfaults—foronlywhenyouseeyourfaultscanyoucorrectthem;onlywhenyoucorrectthemareyoubenefitingfromyourteacher’scompassioninpointingthemout.
Thismeansthatthefirstprerequisiteinbenefitingfromateacherisbeingwillingtotakecriticism,bothgentleandharsh.Thisiswhygenuineteachersdon’tteachformoney.Iftheteachermustbepaid,thepersonpayingistheonedeterminingwhat’staught,andpeoplerarelypayforthecriticismtheyneedtohear.
Buteveniftheteacheristeachingforfree,yourunintoanuncomfortabletruth:Youcan’topenyourhearttojustanyone.Noteveryonewhoiscertifiedasateacherisreallyqualifiedtobeateacher.Whenyoulistentoateacher,you’readdingthatteacher’svoicetothecommitteeofyourmind,passingjudgmentsonyouractions,soyouwanttomakesurethatthatvoicewillbeapositiveaddition.AstheBuddhapointedout,ifyoucan’tfindatrustworthyteacher,you’rebetteroffpracticingonyourown.Anunqualifiedteachercandomoreharmthangood.Youhavetotakecareinchoosingateacherwhosejudgmentswillinfluencethewayyoushapeyourmind.
Totakecaremeansnotfallingintotheeasytrapofbeingjudgmentalornon-judgmental—judgmentalintrustingyourknee-jerklikesordislikes,non-judgmentalintrustingthateverymeditationteacherwouldbeequallybeneficialasaguide.Instead,bejudiciousinchoosingthepersonwhosejudgmentsyou’regoingtotakeonasyourown.
This,ofcourse,soundslikeaCatch-22:Youneedagoodteachertohelpdevelopyourpowersofjudgment,butwell-developedpowersofjudgmenttorecognizewhoagoodteachermightbe.Andeventhoughthere’snofoolproofwayoutofthecatch—afterall,youcanmasterafoolproofwayandstillbeafool—thereisawayifyou’rewillingtolearnfromexperience.
Thefirststepinlearningtobejudiciousistorememberwhatitmeanstojudgeinahelpfulway.Think,notofaSupremeCourtJusticesittingonherbench,passingafinalverdictofguiltorinnocence,butofapianoteacher
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listeningtoyouplay.She’snotpassingafinalverdictonyourpotentialasapianist.Instead,she’sjudgingaworkinprogress:listeningtoyourintentionfortheperformance,listeningtoyourexecutionofthatintention,andthendecidingwhetheritworks.Ifitdoesn’t,shehastofigureoutiftheproblemiswiththeintentionortheexecution,makehelpfulsuggestions,andthenletyoutryagain.Shekeepsthisupuntilshe’ssatisfiedwithyourperformance.Theimportantprincipleisthatsheneverdirectherjudgmentsatyouasaperson.Insteadshehastostayfocusedonyouractions,tokeeplookingforbetterwaystoraisethemtohigherandhigherstandards.
Atthesametime,you’relearningfromherhowtojudgeyourownplaying:thinkingmorecarefullyaboutyourintention,listeningmorecarefullytoyourexecution,developinghigherstandardsforwhatworks,andlearningtothinkoutsideoftheboxforwaystoimprove.Mostimportantofall,you’relearningtofocusyourjudgmentonyourperformance—youractions—andnotonyourself.Thisway,whenthere’slessyouinvestedinyourhabits,you’remorewillingtorecognizeunskillfulhabitsandtodroptheminfavorofmoreskillfulones.
Ofcourse,whenyouandyourteacherarejudgingyourimprovementonaparticularpiece,it’spartofalongerprocessofjudginghowwelltherelationshipisworking.Shehastojudge,overtime,ifyou’rebenefitingfromherguidance,andsodoyou.Butagain,neitherofyouisjudgingtheworthoftheotherperson.
Inthesameway,whenyou’reevaluatingapotentialmeditationteacher,lookforsomeonewhowillevaluateyouractionsasaworkinprogress.Andapplythesamestandardtohimorher.Eventeacherswhocanreadmindsneedtogettoknowyouovertimetosensewhatmightandmightnotworkinyourparticularcase.Thebestteachersarethosewhosay,“Trythis.Ifitdoesn’tworkout,comebackandletmeknowwhathappened,sowecanfigureoutwhatmightworkforyou.”Bewareofteacherswhotellyounottothinkaboutwhatyou’redoing,orwhotrytoforceyouintoaone-size-fits-alltechnique.Therelationshipshouldbeoneoftryingthingsouttogether.
Sowhenjudgingateacher,you’renottryingtotakeonthesuperhumanroleofevaluatinganotherperson’sessentialworth.Afterall,theonlywayweknowanythingaboutotherpeopleisthroughtheiractions,sothat’sasfarasourjudgmentscanfairlyextend.
Atthesametime,though,becauseyou’rejudgingwhetheryouwanttointernalizeanotherperson’sstandards,it’snotunfairtopassjudgmentonwhat
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thatpersonisdoing.It’sforyourownprotection.Thisiswhyyoushouldlookfortwoqualitiesinateacher:wisdomandintegrity.Togaugethesequalities,though,takestimeandsensitivity.Youhavetobewillingtospendtimewiththepersonandtrytobereallyobservantofhowthatpersonacts,becauseyoucan’tjudgepeoplejustbyfirstimpressions.Integrityiseasytotalkabout,andtheappearanceofwisdomiseasytofake—especiallyiftheteacherhaspsychicpowers.It’simportanttorememberthatpowersofthatsortsimplycomefromaconcentratedmind.They’renoguaranteeofwisdomandintegrity.Andifthey’reexercisedwithoutwisdomandintegrity,you’rebetteroffstayingaway.
Soyoursearchhastoignoreflashyqualitiesandfocusonqualitiesthataremoreplainanddown-to-earth.Tosavetimeandneedlesspaininthesearch,therearefourearlywarningsignsindicatingthatpotentialteachersdon’thavethewisdomorintegritytomerityourtrust.
Thewarningsignsforuntrustworthywisdomaretwo.Thefirstiswhenpeopleshownogratitudeforthehelpthey’vereceived—andthisappliesespeciallytohelpfromtheirparentsandteachers.Iftheydeprecatetheirteachers,youhavetowonderiftheyhaveanythingofvaluetopassontoyou.Peoplewithnogratitudedon’tappreciategoodness,don’tvaluetheeffortthatgoesintobeinghelpful,andsowillprobablynotputoutthateffortthemselves.
Thesecondwarningsignisthattheydon’tholdtotheprincipleofkarma.Theyeitherdenythatwehavefreedomofchoice,orelseteachthatonepersoncanclearawayanotherperson’sbadkarmafromthepast.Peopleofthissortareunlikelytoputforththeefforttobegenuinelyskillful,andsoareuntrustworthyguides.
Lackofintegrityalsohastwowarningsigns.Thefirstiswhenpeoplefeelnoshameintellingadeliberatelie.Thesecondiswhentheydon’tconductargumentsinafairandaboveboardmanner:misrepresentingtheiropponents,pouncingontheotherside’sminorlapses,notacknowledgingthevalidpointstheothersidehasmade.Peopleofthissortaren’tevenworthtalkingto,muchlesstakingonasteachers.
Asforpeoplewhodon’tdisplaytheseearlywarningsigns,therearesomequestionsyoucanaskyourselfabouttheirbehaviortogaugethelevelofwisdomandintegrityintheiractionsovertime.
Onequestioniswhetherateacher’sactionsbetrayanyofthegreed,anger,or
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delusionthatwouldinspirehimtoclaimknowledgeofsomethinghedidn’tknow,ortotellanotherpersontodosomethingthatwasnotinthatperson’sbestinterests.Totestforateacher’swisdom,noticehowheorsherespondstoquestionsaboutwhat’sskillfulandwhat’snot,andhowwellheorshehandlesadversity.Totestforintegrity,lookforvirtueinday-to-dayactivities,andpurityintheteacher’sdealingswithothers.Doesthispersonmakeexcusesforbreakingtheprecepts,bringingthepreceptsdowntohislevelofbehaviorratherthanliftinghisbehaviortotheirs?Doeshetakeunfairadvantageofotherpeople?Ifso,you’dbetterfindanotherteacher.
This,however,iswhereanotheruncomfortabletruthcomesin:Youcan’tbeafairjudgeofanotherperson’sintegrityuntilyou’vedevelopedsomeofyourown.Thisisprobablythemostuncomfortabletruthofall,foritrequiresthatyouacceptresponsibilityforyourjudgments.Ifyouwanttotestotherpeople’spotentialforgoodguidance,youhavetopassafewtestsyourself.Again,it’slikelisteningtoapianist.Thebetteryouareasapianist,thebetteryourabilitytojudgetheotherperson’splaying.
Fortunately,thereareguidelinesfordevelopingintegrity,andtheydon’trequirethatyoustartoutinnatelygood.Alltheyrequireisameasureoftruthfulnessandmaturity:therealizationthatyouractionsmakeallthedifferenceinyourlife,soyouhavetotakecareinhowyouact,lookingcarefullyatyourmotivationforactingandattheactualresultsthatcomewhenyouact.Beforeyouactinthought,word,ordeed,lookattheresultsyouexpectfromyouraction.Ifit’sgoingtoharmyouoranyoneelse,don’tdoit.Ifyoudon’tforeseeanyharm,goaheadandact.Whileyou’reacting,checktoseeifyou’recausinganyunforeseenharm.Ifyouare,stop.Ifnot,continueuntilyou’redone.Afteryou’redone,lookatthelong-termresultsofyouraction.Ifitcausedanyharm,talkitoverwithsomeoneelseonthepath,developahealthysenseofshamearoundthemistake,andresolvenottorepeatit.Ifitcausednoharm,takejoyinthefactandkeepontraining.
Asyoutrainyourselfinthisway,yougetmoresensitivetowhatisandisn’tskillful,becauseyou’remoresensitivetotheconnectionsbetweenactionsandtheirresults.Thishelpsyoubecomeabetterjudgeofapotentialteacherintwoways,bothinjudgingtheteacher’sactionsandinevaluatingtheadvicetheteachergivesyou.
Fortheonlywayreallytoevaluatethatadviceistoseewhatresultsitgives
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whenputintoaction:yourownactions.Ifactinginthatwayfosterswithinyousuchadmirablequalitiesasbeingdispassionate,modest,content,energetic,andunburdensome,theadvicetoactthatwayisthegenuinething.Thepersonwhogivesyouthatadvicehaspassedatleastthattestforbeingagenuinefriend.Andyou’relearningstillmoreabouthowtojudgeforyourself.
Somepeoplemightobjectthatit’sselfishandinhumanetokeeptestingpeopletoseeiftheyfitthebill,butremember:Intestingateacheryou’realsotestingyourself.Asyouassimilatethequalitiesofanadmirableteacher,youbecomethesortofpersonwhocanofferadmirablehelptoothers.Again,it’slikepracticingunderagoodpianoteacher.Asyouimproveasapianist,you’renottheonlyonewhocanenjoyyourplaying.Thebetteryouget,themorejoyyoubringtoothers.Thebetteryouunderstandtheprocessofplaying,themoreeffectivelyyoucanteachanyonewhosincerelywantstolearnfromyou.Thisishowteachinglineagesofhighcalibergetestablishedforthebenefitoftheworld.
Sowhenyoufindanadmirablemeditationteacher,you’retappingintoalonglineageofadmirableteachers,stretchingbacktotheBuddha,andhelpingittoextendintothefuture.Joiningthislineagemayrequireacceptingsomeuncomfortabletruths,suchastheneedtolearnfromcriticismandtotakeresponsibilityforyouractions.Butifyou’reupforthechallenge,youlearntotakethishumanpowerofjudgment—which,whenuntrained,cansoeasilycauseharm—andtrainitforthegreatergood.
ADD I T IONAL R EAD INGS :
Ontheneedforadviceinthepractice:“LostinQuotation”inBeyondAllDirections
Onthemostimportantexternalfactorinreachingawakening:“AdmirableFriendship”inMeditations
Onwisevs.unwisewaysofusingyourpowersofjudgment,see“Judiciousvs.Judgmental”inMeditations
Ontheteacher-studentrelationship:“ThinklikeaThief”inHead&HeartTogether
PassagesfromthePaliCanondiscussingwhattolookforinateacherareincludedinthestudyguide,IntotheStream.
Onthevaluesofthepractice:“TheCustomsoftheNobleOnes”
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Onnon-BuddhistvaluesthathaveshapedthewayDhammaisoftentaughtintheWest:“TheRootsofBuddhistRomanticism”inPurityofHeart
RE L EVANT TA LKS (MP 3 AUD IO ) :
2009/7/30:AdmirableFriendship2011/5/14:ToPurifytheHeart2011/4/5:RememberingAjaanSuwat2011/1/25:Multi-dimensionalDhamma(read)2007/7/21:FactorsforStreamEntry2008/10/21:TheBrightnessoftheWorld2007/3/20:ARefugefromModernValues(read)
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A P P E N D I X
SupplementaryMeditationsAsInotedinPartOne,therearetimeswhenyouneedtogetthemindinthe
rightmoodbeforeitwillbewillingtosettledownwiththebreath.Hereareafewcontemplationsthatcanhelpcreatethatmood.
Theexplanationsherearesimplysuggestionsforhowtogetstartedwiththesecontemplations,fortheseexercisesaremosteffectivewhenyouuseyouringenuitytotailorthemtodealwiththeparticularsofyourownmoods.Youcanmakeanyvariationsyouwant,aslongastheyhelpmoveyourthinkingintherightdirection:towardadesiretosettledownwiththebreath.Whenthatdesirearises,youcandropthecontemplationandfocusrightonyourbreathing.
Inthebeginning,youmayfindthatyouneedtoengageforafairlylongtimeinthesecontemplationsbeforetheyhaveaneffect.Eventually,though,youshouldgainasenseofwhatworksforyou.Usethatknowledgetomakeyourcontemplationmoreefficient.Inotherwords,gorightforthejugularofthemindstatethat’sgettinginthewayofyoursettlingdown.Thatwayyou’llhavemoretimetoworkandplaywiththebreath.
Whenyou’refeelingdiscouraged,tryreflectingonyourowngenerosity.Thinkoftimesinthepastwhenyougavesomeoneagift,notbecauseyouhadtoorbecauseitwasexpectedofyou,butbecauseyousimplywantedto.Youhadsomethingthatyouwouldhavelikedtouseyourself,butthenyoudecidedyou’drathershareit.Giftsofthissortaregoodtorememberbecausetheyremindyouthatyoudohaveatleastsomegoodnesstoyourself.Theyalsoremindyouthatyou’renotalwaysaslavetoyourappetites.Youhavesomefreedominhowyouact,andsomeexperienceinhowgooditfeelstoexercisethatfreedominaskillfulway.
Theword“gift”heredoesn’tmeanonlyamaterialgift.Itcanalsomeanagiftofyourtime,yourenergy,yourknowledge,oryourforgiveness.
Togetthemostoutofthiscontemplation,makeahabitoflookingforopportunitiesinyourdailylifetobegenerousinanyoftheseways.Thatwayyoualwayshavefreshmaterialforyourcontemplation.Withoutfreshmaterial,the
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contemplationcanquicklygrowstale.Inasimilarway,youcanreflectonyourownvirtue.Thinkoftimeswhenyou
couldhavegottenawaywithharmingsomeoneelse,butyoudidn’tdoit.Onprinciple.Yousawthatitwasbeneathyouorwouldhaveledtoregretdowntheline.Ifyou’vetakentheprecepts,reflectonthetimeswhenyouweretemptedtobreakanyofthem,butyoumanagednotto.Thinkofhowgladyouare,inretrospect,thatyoudidn’t.Thissortofreflectionnotonlyhelpsthemindsettledowninconcentration,butalsohelpsyouresistanytemptationstobreakapreceptthenexttimetheycomearound.
Whenyou’refeelinglustful,contemplatewhat’sinsideyourbody,andrememberthatthesamethingsareinthepersonforwhosebodyyou’refeelinglust.Rememberthatlustcangrowonlywhenyoublockouthugeareasofreality—suchasallthecontentsofthebody—sobroadentherangeofyourinnergaze.
Togetsomebeginningpracticewiththiscontemplation,tryvisualizingthebonesinyourbody.Startwiththebonesofthefingers.Asyouvisualizethem,askwhereyoufeelyourfingersarerightnow.Ifthere’sanytensioninthefingers,rememberthatthere’snotensioninthebones,sorelaxthetension.Thenmoveuptothebonesinthepalmofyourhand,andrepeatthesameexercise:Noticethetensionaroundthebonesandrelaxit.Keepmovingupthearms,repeatingthesameexercise,untilyoureachtheshoulders.Whenyou’vecontemplatedtheshoulderjoints,moveyourinnergazedowntoyourfeet.Asyouvisualizethebonesinyourfeet,relaxanytensionyoufeelinthefeet.Thenmoveupthelegs,throughthepelvis,upthespine,throughtheneck,andfinallytotheskull.
Asavariationonthisexercise,onceyou’vefinishedrelaxingapartofthebodyaroundaparticularbone,visualizeitbeingloppedoffasyoumovetothenextpart.Keepthisupuntileverypartofthebodyfeelsloppedaway,andyou’resittingwithasenseofspacious,lightawareness.
Youcanapplythesameexercisetoanyotherorganofthebodythatyoufindespeciallyincongruouswithyourlust.If,forinstance,youfindyourselfattractedtoskin,imagineyourskinremovedfromyourbodyandplacedinapileonthefloor.
Toaidinyourvisualization,youcanmemorizethetraditionallistofbodypartsusedinthissortofcontemplation:
headhairs,bodyhairs,nails,teeth,skin;
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muscle,tendons,bones,bonemarrow;kidneys,heart,liver,membranes,spleen,lungs;largeintestines,smallintestines,contentsofthestomach,feces;bile,phlegm,lymph,blood,sweat,fat,tears;oil,saliva,mucus,fluidinthejoints,urine.Ifyouwant,youcanaddotherparts—suchastheeyesorthebrain—thatfor
somereasondidn’tmakeitintothetraditionallist.Onceyou’vememorizedthelist,visualizethepartsonebyone,askingyourself—witheachpart—wherethatpartisinyourfeltsenseofthebody.Tohelpwithyourvisualization,youcanlookatananatomicalchart,butrememberthatnoneofthepartsinyourbodyarecleanlyseparateanddefinedastheywouldbeinsuchachart.They’remixedwithallthefluidsinthebody.Ifvisualizingaparticularparthasaparticularlystrongeffectincounteractinglust,youcanfocusyourprimaryattentiononthatpartand,forthetimebeing,puttherestofthelistaside.
(Forfurtherideasondealingwithlust,lookatthediscussionofDisruptiveEmotionsinPartTwo.)
Ideally,thiscontemplationshouldgiverisetoaninnersenseoflightnessasyouloseinterestinthelust.If,however,youfinditgivingrisetofearorunsettlingemotions,dropitandreturntothebreath.
Whenyou’refeelingangry,lookattheinstructionsfordealingwithangerinPartTwo.Youcanalsotrytheinstructionsfordevelopingthebrahmaviharas,inPartOne.
Whenyou’refeelinglazy,contemplatethefactthatdeathcouldcomeatanytime.Askyourself:Areyoureadytogointhenextminuteortwo?Whatwouldyouneedtodotoputyourmindinastatewhereitwouldn’tbeafraidtodie?Howwouldyoufeelifyoudiedtonightafterwastingtheopportunitytomeditateanddevelopgoodstrongqualitiesinthemind?Keepaskingyourselfquestionsalongtheselinesuntilyoufeeladesiretomeditate.Thengostraighttothebreath.
Thiscontemplation,likethecontemplationofthebody,ismeanttostrengthenthemindinskillfulresolves.If,however,youfindthatitgivesrisetofearorunsettlingemotions,dropitandgostraighttothebreath.
Anotherantidotetolazinessistothinkoftimesinthepastwhenyouwished
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youcouldfindamomentofpeaceandquiet.Thinkofhowdesperateyoufeltatthosetimes.Nowyou’vegottheopportunitytofindthatpeaceandquiet.Doyouwanttothrowitaway?
ADD I T IONAL R EAD INGS :
Forsomehelpfultextsonthesecontemplations,seethestudyguide,TheTenRecollections,alsoavailableunderthetitle,AMeditator’sTools.
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AcknowledgementsForyears,ahandfulofpeople—inparticular,MaryTalbot,JaneYudelman,
BokLimKim,andLarryRosenberg—havebeenaskingme,“Whenareyougoingtodoaguideonbreathmeditation?”IkepttellingthemthatAjaanLee’sKeepingtheBreathinMindisalreadyanexcellentguidetothepractice,buttheykeptinsistinginreturnthatthere’saneedforabookwrittenspecificallyforareaderwithoutabackgroundintheThaiWildernessTradition.Theirgentlebutpersistentpressureiswhathasbroughtthisbookintobeing.Nowthatthebookisareality,Iwanttothankthem,forI’velearnedalotintryingtogathermythoughtsonthetopicintoaconcise,accessibleform.
Thebookhasbenefittedfromtheircommentsonit,aswellasfromcommentsbyAjahnNyanadhammo,MichaelBarber,MatthewGrad,RubyGrad,KatharineGreider,AddieOnsanit,NathanialOsgood,DaleSchulz,JoeThitathan,DonnaTodd,JosephineWolf,BarbaraWright,andthemonkshereatthemonastery.Iwouldliketothankthemfortheirhelp.Anyerrorsinthebook,ofcourse,aremyown.
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TableofContents
Titlepage 2Copyright 3Introduction 4Meditation:What&Why 4What'sinthisBook 5HowtoReadthisBook 7BasicPremises 8Additionalreadings 24Relevanttalks 25
BasicInstructions 26I:GettingReadytoMeditate 26
YourPhysicalSituation 26YourPosture 28TheStateofYourMind 31
II:FocusingontheBreath 34III:LeavingMeditation 42IV:MeditatinginOtherPostures 43
WalkingMeditation 43StandingMeditation 47MeditationLyingDown 48
V:BecomingaMeditator 48Additionalreadings 50Relevanttalks 51
CommonProblems 53Pain 53WanderingThoughts 56Drowsiness 61DelusionConcentration 62ExternalNoises 62TroubleswiththeBreathItself 63
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UnusualEnergies&Sensations 65JudgingYourProgress 69MaintainingMotivation 72DisruptiveEmotions 74Visions&OtherUncannyPhenomena 82GettingStuckonConcentration 83RandomInsights 84Additionalreadings 85Relevanttalks 85
MeditationinDailyLife 87I:YourInnerFocus 88II:YourActivities 90
ModerationinConversation 92Precepts 93RestraintoftheSenses 97
III:YourSurroundings 99AdmirableFriends 99Frugality 101Seclusion 102
Additionalreadings 105Relevanttalks 105
AdvancedPractice 107Jhana 107Insight 118Release 125Additionalreadings 126Relevanttalks 128
FindingaTeacher 130Additionalreadings 135Relevanttalks 136
SupplementaryMeditations 137Additionalreadings 140
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