WithEach&EveryBreath

A G U I D E TO M ED I TAT I O N

ThanissaroBhikkhu(GeoffreyDeGraff)

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Introduction

MEDITATION: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,ofcourse,arethepersonwhowillmostdirectlybenefit.Butyouaren’ttheonlyone.Thisisbecausewhenyoucreatestressandsufferingforyourself,youweakenyourself.Youplaceburdensnotonlyonyourselfbutalsoonthepeoplearoundyou:bothbyhavingtodependonthemforhelpandsupport,andalsobydamagingthemwiththefoolishthingsyoumightdoorsayoutofweaknessandfear.Atthesametime,you’rehamperedfromhelpingthemwiththeirproblems,foryourhandsarefilledwithyourown.Butifyourmindcanlearnhowtostopcausingitselfstressandsuffering,you’re

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lessofaburdenonothersandyou’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,theoldestextantrecordoftheBuddha’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,sothatitcanseetheways

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inwhichit’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—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.Thefifthpartdealswithhowtochooseandrelatetoameditationteacherwhocangiveyouthetypeof

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personalizedtrainingnobookcanpossiblyprovide.

HOWTOREADTHISBOOK

I’vetriedtocovermostoftheissuesthatacommittedmeditatorwillencounterinaself-directedpractice.Forthisreason,ifyou’rebrandnewtomeditationandarenotyetreadytocommittoaseriouspractice,youwillfindmorematerialinthisbookthanyou’llimmediatelyneed.Still,youcanfindplentyofusefulguidancehereifyoureadselectively.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’trequirethatyouswearallegiancetoanythingyoucan’tfullyunderstand.Butitdoesaskyoutogiveitspremisesaserioustry.

Asyourmeditationprogresses,youcanapplythebasicpremisestoareasthat

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comeupinyourmeditationthataren’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.Drivenbyhungertokeepansweringthesequestions,themindoftenactscompulsively—sometimeswillfully—outofignorance,misunderstandingwhatcausesunnecessarystressandwhatdoesn’t.Thiscausesittocreateevenmoresufferingandstress.

Thepurposeofmeditationistoendthisignorance,andtorootoutthequestionsofhungerthatkeepdrivingit.

Animportantaspectofthisignoranceisthemind’sblindnesstoitsowninnerworkingsinthepresentmoment,forthepresentmomentiswherechoicesaremade.Althoughthemindoftenactsundertheforceofhabit,itdoesn’thaveto.Ithastheoptionofmakingnewchoiceswitheverymoment.Themoreclearlyyouseewhat’shappeninginthepresent,themorelikelyyouaretomakeskillfulchoices:onesthatwillleadtogenuinehappiness—and,withpractice,willbringyoucloserandcloser

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tototalfreedomfromsufferingandstress—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.

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,withitsownsupportersand

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strategiesforsatisfyingtheirdesires.Somecommitteemembersareidealisticandhonorable.Othersarenot.Sothemind’scommitteeislesslikeacommunionofsaintsplanningacharityevent,andmorelikeacorruptcitycouncil,withthebalanceofpowerconstantlyshiftingbetweendifferentfactions,andmanydealsbeingmadeinbackrooms.

Oneofthepurposesofmeditationistobringthesedealingsoutintotheopen,sothatyoucanbringmoreordertothecommittee—sothatyourdesiresforhappinessworklessatcrosspurposes,andmoreinharmonyasyourealizethattheydon’talwayshavetobeinconflict.Thinkingofthesedesiresasacommitteealsohelpsyourealizethatwhenthepracticeofmeditationgoesagainstsomeofyourdesires,itdoesn’tgoagainstallofyourdesires.You’renotbeingstarved.Youdon’thavetoidentifywiththedesiresbeingthwartedthroughmeditation,becauseyouhaveother,moreskillfuldesirestoidentifywith.Thechoiceisyours.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,thenwhenyousitdownto

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meditate,theknowledgeofthatharmgetsinthewayofstayingfirmlyinthepresentmoment.Ifyoureactwithregretovertheharmyou’vedone,youfinditdifficulttostaysettledinthepresentmomentwithconfidence.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.Thisiswhyjhanaiscentraltothepathoftraining.

Thethirdaspectofthetrainingisdiscernment.Discernmentistheability:

•todistinguishtheskillfulprocessesinthemindfromtheunskillfulones,

•tounderstandhowtoabandonwhat’sunskillfulandtodevelopwhat’sskillful,and

•toknowhowtomotivateyourselfsothatyoucanabandonunskillful

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processesandtodevelopskillfulprocessesevenwhenyou’renotinthemood.

Youlearnthesethreeabilitiesbylisteningtoothers—aswhenyoureadabooklikethisone—andbyobservingyourownactionsandaskingtherightquestionsaboutthem.Inthebeginning,youstepbackfromthequestionsofhunger—whichdemandananswerrightnowastowhereandwhattofeedonnext—andtakestockofhowyou’vebeenfeeding:

Inwhatwaysdoyourfeedinghabitsleadtostress?Inwhatwaysisthatstressunnecessary?

Towhatextentisitworthit—inotherwords,towhatextentdoesthepleasuregainedfromfeedingcompensateforthestress?

Inthebeginningstages,asyoudevelopvirtueandtrytomasterconcentration,thequestionsofdiscernmentaresimplylookingforbetterwaystofeed.Inotherwords,they’rerefinedversionsofthequestionsofhunger.Youcometorealizethatthepleasureyougainedfromcarelesslyactinginharmfulwaysorlettingthemindwanderwhereitwillisn’tworththestressitentails.Youbegintoseewherethestressyouthoughtwasunavoidableisn’treallynecessary.Youhaveother,betterwaysoffindinginnernourishment,feedingonthehigherpleasuresthatvirtueandconcentrationprovide.

Asyourconcentrationdevelops,yourdiscernmentintothelevelsofstressinthemindgetsmoreandmorerefined,sothatyoursenseofwhatisandisn’tskillfulgetsmorerefinedaswell.Asyoukeepapplyingthequestionsofdiscernmenteventoyourpracticeofjhana,youbegintowonderifitmightbepossibletoescapethestressthatcomesevenwiththemostrefinedsortoffeeding.Whatsortofskillwouldthatinvolve?

Thisiswherethequestionsofdiscernmentarenolongerjustarefinedversionofthequestionsofhunger.Theybecomenoblequestionsinthattheytakeyoubeyondtheneedtofeed.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,youcanseethecausesofthat

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stressinyouractionsandabandonthem.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,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,openingyourawarenesstoanunconditioneddimensionfreeofstressandsuffering.

4)Thatdimension,eventhoughit’sunconditioned,canbereachedbytrainingthemindintheskillfulqualitiesofvirtue,concentration,anddiscernment.

Thepurposeofbreathmeditationistohelpwiththattraining.

Breath.Theword“breath”coversawiderangeofenergiesinthebody.Most

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prominently,there’stheenergyofthein-and-outbreath.Wetendtothinkofthisbreathastheaircominginandoutofthelungs,butthisairwouldn’tmoveifitweren’tforanenergyinthebodyactivatingthemusclesthatdrawitinandallowittogoout.Whenyoumeditateonthein-and-outbreath,youmaystartbypayingattentiontothemovementoftheair,butasyoursensitivitydevelops,youbecomemorefocusedontheenergy.

Inadditiontotheenergyofthein-and-outbreath,therearesubtlerflowsofenergythatspreadthroughallpartsofthebody.Thesecanbeexperiencedasthemindgrowsmorestill.Therearetwotypes:movingenergies;andstill,steadyenergies.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:whenandhowtochangethebreathtomakeitmorecomfortable,andwhentoleaveitalone.Asyoudevelopthisknowledge,youcanuseitasanaidindevelopingskillfulqualitiesofmind.

Thissortofknowledgecomesfromexperimentingwiththebreathandlearningtoobservetheeffectsofdifferentkindsofbreathingonthebodyandmind.Youcancallthissortofexperimentationworkingwiththebreath,foryou’vegotanardentpurpose:thetrainingofthemind.Butyoucanalsocallitplayingwiththebreath,foritrequiresthatyouuseyourimaginationandingenuityinthinkingofdifferentwaystobreatheandtopicturethebreathenergytoyourself.Atthesametime,itcanbealotoffunasyoulearntoexploreanddiscoverthingsaboutyourbodyonyourown.

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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,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.)

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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’smuchmorewillingtoadmititsshortcomingsandtodosomethingaboutthem.

•Asyouworkandplaywiththebreath,youalsofindthatyouhavestrategiesfordealingwithpain.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.

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—Third,there’smentalfabrication.Thisconsistsofperceptionsandfeelings.Perceptionsarethelabelsyouputonthings:thewordsbywhichyounamethem,ortheimagesthemindassociateswiththem,sendingitselfsubliminalmessagesaboutthem.Feelingsarethefeeling-tonesofpleasure,pain,orneither-pleasure-nor-pain,whichcanbeeitherphysicalormental.

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,inthesamewaythatdevioustelevisionproducersmightflashsubliminalmessagesonyourtelevisionscreentomakeyouhateandfearthepeopletheydon’tlike.

It’sbecausewe’reignorantofthemanylevelsonwhichthesefabricationsshapeouractionsthatwesufferfromstress.Toendthatsuffering,wehavetobringthesefabricationsintothelightofouralertnessanddiscernment.

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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,startingfromthemostblatantlevelsoffabrication.Asthemeditationdevelops,discernmentfreesyoufromprogressivelysubtlerlevelsuntilitcandropthesubtlestlevelsthatstandinthewayoftheunfabricateddimension:theunconditioneddimensionthatconstitutestheultimatehappiness.

Yourfirsttasteofthisdimensionshowsyouthatthemostimportantpremiseunderlyingbreathmeditationisright:Anunconditionedhappinessispossible.Eventhough,atthisstage,yourtasteofthisdimensiondoesn’ttotallyputanendtosufferingandstress,itdoesconfirmthatyou’reontherightpath.You’llbeabletoreachitforsure.Andatthatpoint,you’llhavenomoreneedforbooksofthissort.

Becausethebreathissohelpfulindevelopingallthreeaspectsofthepathtounconditionedhappiness—virtue,concentration,anddiscernment—it’sanidealthemefortrainingthemindtoexperiencethathappinessforitself.

Additionalreadings:

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(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”inTheKarmaofQuestionsOnthefournobletruths:“UntanglingthePresent”inPurityofHeart.Foramore

detaileddiscussion,seethesections,“TheFourNobleTruths”and“TheFirstTruth”inTheWingstoAwakening.

Ontheroleofmoderationanddiscernmentinthepractice:“TheMiddlesoftheMiddleWay”

Onthemeaningofmindfulness:“MindfulnessDefined”inHead&HeartTogether;“TheAgendasofMindfulness”inTheKarmaofQuestions

Ontheelementofplayinthepractice:“TheJoyofEffort”inHead&HeartTogether;“JoyinEffort”inMeditations5

It’softennicetohaveafewbooksofshortDhammapassagesthatyoucanopenatrandomtogetaBuddhistperspectiveonthings.Somegoodexamples:AjaanFuangJotiko–AwarenessItself;AjaanLeeDhammadharo–TheSkillofRelease;AjaanDuneAtulo–GiftsHeLeftBehind;AjahnChahSubhaddo–InSimpleTerms;andthesection,“Pure&Simple”inUpasikaKeeNanayon–AnUnentangledKnowing

Relevanttalks:

2007/6/6:TheNobleSearchforHappiness2011/10/17:WhyWeTraintheMind

2011/12/22:CounterculturalValues2012/4/4:TheIntelligentHeart

2012/6/20:HomeschoolingYourInnerChildren

2005/3/7:TheOpenCommittee2011/2/6:OrganizingYourInnerCommittee

2006/1/13:UnskillfulVoices2005/5/21:TheKarmaofSelf&Not-self

2005/04/12:TheNeedforStillness2005/3/27:EverybodySuffers

2004/1/9:WhytheBreath

2010/8/13:WhyMindfulness2009/7/23:ConcentrationNurturedwithVirtue

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2001/5:Concentration&Insight

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PA R T O N E

BasicInstructions

I : 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.

YOURPHYSICALSITUATION

Wheretomeditate.Chooseaquietspot,inyourhomeoroutside.Foradailymeditationroutine,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,yourheadwillstartlookingforthepillowassoonasyoucloseyoureyes.

Ifyouhavetroublesleeping,thenbyallmeansmeditatewhenyou’relyinginbed,formeditationisausefulsubstituteforsleep.Oftenitcanbemorerefreshingthansleep,foritcandissolvebodilyandmentaltensionsbetterthansleepingcan.Itcanalsocalmyoudownenoughsothatworriesdon’tsapyourenergyorkeepyouawake.Butmakesurethatyoualsosetasideanothertimeofthedaytomeditatetoo,

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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.Ifitstartstowhineandscratchatthedoor,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,

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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,inthemoreadvancedlevelsofmeditation,yoursenseofthebodygetsreplacedbyasenseofspaceorpureknowing.

Two,whenyou’reaccustomedtothisposture,youcansitandmeditateanywhere.Youcangooutintothewoods,placeasmallmatontheground,sitdown,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,forithelpsyou

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tostaywiththeposturewithaminimumofstrain.

Thisiscalledthehalf-lotusposition,becauseonlyonelegisontopoftheother.Inthefull-lotus,onceyourrightlegisontopofyourleft,youbringyourleftlegontopofyourright.Thisisanextremelystablepositionifyoucanmanageit,butdon’ttryituntilyou’readeptatthehalf-lotus.

Ifyou’renotaccustomedtothehalf-lotus,youmayfindinthebeginningthatyourlegswillquicklyfallasleep.That’sbecausebloodthatnormallyflowsinthemainarteriesisbeingpushedintothesmallcapillaries.Thiscanbeuncomfortableatfirst,butdon’tworry.You’renotharmingthebody,forthebodycanadapt.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.

Chooseachairwithaseatjusthighenoughoffthegroundsothatyourfeetcanrestflatonthegroundandyourkneescanbendataninety-degreeangle.Awoodenorotherfirmchair,withorwithoutafoldedblanketorthincushionontheseat,isideal.Toothickacushionisunwise,foritleadsyoutohunchover.

Whenyou’vegotagoodchair,sitslightlyawayfromtheback,sothatyourbacksupportsitself.Thenfollowthesamestepsaswiththehalf-lotus:Placeyourhandsonyourlap,palmsup,oneontopoftheother.Bringyourhandsclosetoyourstomach.

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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.

Thesublimeattitudes.Themostpopularcontemplationistodevelopattitudesofgoodwill,compassion,empatheticjoy,andequanimityforallbeings,withoutlimit.Theseattitudes—calledbrahmaviharas,orsublimeattitudes—aresousefulthatmanypeoplemakeastandardpracticeofdevelopingthemforafewminutesatthebeginningofeverymeditationsessionregardlessofwhetherthere’saconsciousneedforthem.Thishelpstoclearupanyburiedresentmentsfromyourdailyinteractionswithotherpeople,andremindsyouofwhyyou’remeditating:Youwanttofindahappinessthat’ssecure—whichmeansthatithastobeharmless.Meditationisoneofthefewwaysoffindinghappinessthatharmsnooneatall.Atthesametime,you’re

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creatinganewnarrativeforyourlife: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,beginbystatinginyourmindatraditionalexpressionofgoodwillforyourself:“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.Sotheworldwouldbeabetterplaceifwecouldallsimplyfollowthepathtotruehappinessby

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beinggenerousandvirtuous,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,bornoftheiractions,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.

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I I : FOCUSINGONTHEBREATH

Nowyou’rereadytofocusonthebreath.Therearesixsteps:

1.Findacomfortablewayofbreathing.

Startbytakingacoupleofdeep,longin-and-outbreaths.Thishelpstoenergizethebodyformeditationandmakesthebreatheasiertoobserve.Deepbreathingatthebeginningofmeditationisalsoagoodhabittomaintainevenasyoubecomemoreskilledinthepractice,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’regoingtohavetostayfocusedon,tellyourselfwitheachbreath:“Justthisonein-breath;justthisoneout-breath.”Thetaskofstayingwiththebreathwillthenseemlessoverwhelming,andyourthoughtswillbemorepreciselyfocusedonthepresent.

Ifyouwant,youcanuseameditationwordtohelpfastenyourattentiontothebreath.Buddho(“awake”)isapopularone.Thinkbudwiththein-breath,anddho

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withtheout.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,youmoveupthefrontofthetorso,focusingfirstonthecenter,thenontheright,thenontheleft.Thenyoumovefurtherupthetorsoandrepeatthesamepattern.

•Youmayfind,asyoufocusonthedifferentpartsofthebody,thattherhythmandtextureofthebreathingwillchangetosuitthatpartofthebody.Thisisperfectlyfine.

•Thenmoveyourattentiontothebaseofthethroatandfollowthesamestepsasforthenavel.

•Thenbringyourattentiontothemiddleofthehead.Asyoubreatheinandout,thinkofthebreathenergycominginandoutnotonlythroughthenose,butalsothroughtheeyes,theears,thebackoftheneck,thetopofthehead.Thinkoftheenergygentlyworkingthroughanypatternsoftensionyoumayfeelinthehead—inthejaws,aroundtheeyes,intheforehead—andverygentlydissolvingthosepatternsoftensionaway.Whenthepatternsoftensionfeelrelaxed,youcanthinkofthebreathenergygoingdeepintotheareaaroundthepinealgland,right

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behindtheeyes,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,thinkofthebreathenergyradiatingoutfromthebackintotheair.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,youmightwanttolimityoursurveytothe

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centerpointsonthefrontofthetorso—navel,solarplexus,middleofthechest—andthentothebaseofthethroatandthemiddleofthehead.

Iffocusingintheheadgivesyouaheadache,avoidfocusingthereuntilyoulearnhowtomaintainfocuswithaminimumofpressure.

4.Chooseaspottosettledown.

Youcanchooseanyspotyoulikewherethebreathenergyisclearandyoufinditeasytostayfocused.Afewofthetraditionalspotsare:

a.thetipofthenose,

b.thepointbetweentheeyebrows,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.Thinkofallthebreath

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energiesconnectingwithoneanotherandflowinginharmony.Themorefullythey’reconnected,themoreeffortlessyourbreathingwillbe.Ifyouhaveasensethatthebreath-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.Thenthinkofthebreathcominginthebackoftheneckgoingdownthroughtheshouldersandoutthroughthearmstothefingersandthespacesbetweenthefingers.Thenmoveyourattentiontothebreathsensationsinthefrontofthetorso.

Oryoumightwanttogothroughthebodyveryquicklyatfirst,andthenrepeatthesurveymoremethodically.

Oryoumightvisualizechangingthedirectionofhowthebreathsensationsflowthroughthebody.Forinstance,insteadofthinkingofthebreathflowingdownthespineandoutthefeet,youmightthinkofitcomingupfromthefeet,goingupthespine,andtheneithergoingoutthetopoftheheadoroverthetopoftheheadand

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downthroughyourthroatandouttheareainfrontoftheheart.

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’velearnedfromexperiencewhereyourmindfeelsmostcomfortablycentered,trysettlingdownquicklyinthatspot,allowittogetcomfortable,andthenseehowquicklyyoucanspreadyourawarenessalongwiththecomfortablebreathtofilltheentirebodyandthenkeepitfilled.Thisisausefulskilltodevelop,notonlyinthecontextofformalmeditation,butalsoindailylife.ThispointwillbediscussedfurtherinPartThree.

Thesearejustafewofthewaysyoumightwanttoexperiment.Ingeneral,though,it’susuallybesttobeginwiththesixsteps,inorder,soastohaveaclearroadmapinmindeachtimeyousitdowntomeditate.Thatway,whenyou’vewanderedoff,you’llfinditeasiertopickupwhereyouleftoff.Andifaparticularstageinthepracticegoesespeciallywell,you’llbebetterabletorememberitbecauseyouknowwhereitisonthemap.

I I I : LEAVINGMEDITATION

Therearethreestepstoleavingmeditationskillfully.

1.Reflectonhowyourmeditationwent.

Thepurposehereistopickupusefulpointsforthenexttimeyoumeditate.Wasthereanytimeduringthepastsessionthatthemindfeltespeciallycalmandcentered?Iftherewas,askyourself,“Wherewereyoufocused?Whatwasthe

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qualityofyourfocus?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.

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

WALKINGMEDITATION

Walkingmeditationisagoodtransitionbetweenmaintainingastillmindwhenthebodyisstill,andmaintainingastillmindinthemidstofallyouractivities.Asyouwalkinameditativeway,yougainpracticeinprotectingthestillnessofthemindinthemidstofthemotionofthebody,whileatthesametimedealingwiththefewestpossibleoutsidedistractions.

Anidealtimetopracticewalkingmeditationisrightafteryou’vebeendoing

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sittingmeditation,sothatyoucanbringamindalreadystilled,toatleastsomeextent,tothepractice.

Somepeople,though,findthatthemindsettlesdownmorequicklywhilesittingifthey’vedoneasessionofwalkingmeditationfirst.Thisisamatterofpersonaltemperament.

Ifyou’remeditatingrightafterameal,it’swisetodowalkingmeditationratherthansittingmeditation,forthemotionofthebodyhelpsbothtodigestyourfoodandtowardoffdrowsiness.

Therearetwowaysofpracticingwalkingmeditation:walkingbackandforthonasetpath,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’restillclearlyawareofthepointofyourinternalfocusonthebreath,andthenstartwalking.Walkatanormalpace,orslightlyslowerthannormal.

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Don’tgazearoundwhileyouwalk.Maintainyourinnerattentionatyourchosenpointinthebodyallalongthepath.Allowthebreathtofindacomfortablerhythm.There’snoneedtobreatheinsyncwithyoursteps.

Whenyoureachtheotherendofthepath,stopforamomenttomakesurethatyourattentionisstillwithyourchosenpoint.Ifit’swanderedoff,bringitback.Thenturntofaceintheoppositedirectionandwalkbacktowhereyoustarted,maintainingfocusonyourchosenpoint.Stopatthatendofthepathforamomentagain,tomakesurethatyourattentionisstillwithyourchosenpoint.Thenturntofaceintheoppositedirectionandwalkbackagain.Ifyoufindithelpfulincalmingthemind,youcandecidebeforehandtoturneitherclockwiseorcounter-clockwiseeachtimeyouturn.

Repeatthesestepsuntilyourpredeterminedtimeisover.

Inthebeginningit’sbesttofocusonmaintainingyourattentionatyouronechosenpointinthebodyasmuchasyoucan,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,andanawarenessofyoursurroundings—meansthatyougettoseeclearlythemovementsofthemindinarestrictedfield.Thisprovidesagoodopportunityforobservingthemcarefullyandforgaininginsightintotheirvariouswaysofdeceivingyou.

Forinstance,you’llcometonoticehowunbiddenthoughtstrytotakeadvantageofthefactthatthemindismovingquicklyamongthreethings.Thesethoughtsslipintothatmovementandhijackit,directingitawayfromyourmeditation.Assoonasyounoticethishappening,stopwalkingforamoment,returnyourattentiontoyourchosenspot,andthenresumewalking.Ultimatelyyou’llseethemovementofthoseunbiddenthoughtsbutwon’tmovealongwiththem.Whenyoudon’tmovewiththem,theygoforjustalittlewayandthendisappear.Thisisanimportantskillin

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gaininginsightintotheworkingsofthemind.

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’relookingatsomethingtothesideofyourpathwhilereestablishingyourfocus.

Whetheryoupracticewalkingmeditationonasetpathorasastroll,concludethesessionbystandingstillforamomentandfollowingthethreestepsforleavingmeditation,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.

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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.

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.

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V: BECOMINGAMEDITATOR

Meditatingisonething.Becomingameditatorissomethingelse.Itmeansdevelopingasetofinneridentitiesaroundtheactivitiesofmeditation.Ideally,asyoumeditate,theseidentitiesshouldtakeongrowinginfluencewithinyourinnercommittee.

Theactivitiesaroundwhichtheseidentitiesgrowarethethreeneededforconcentration:mindfulness,alertness,andardency.Whenyoufocusonthebreathinlinewiththeaboveinstructions,mindfulnessiswhatkeepstheinstructionsinmind,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.

Alargepartoftheskillinmeditatingislearningwhentoassumetheseidentitieswhileyoupractice.They’reespeciallyhelpfulindealingwithproblemsinthemind,

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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.

Additionalreadings:

Onmeditationasaskill:“TheJoyofEffort”inHead&HeartTogether;“JoyinEffort”inMeditations5;“StrengthTrainingfortheMind”;“AdolescentPractice”inMeditations2

AtalkbyAjaanLeeDhammadharo—“Observe&Evaluate”inInnerStrength—alsogivesagoodperspectiveonmeditationasaskill.

Ontheroleofdesireandimaginationinthepractice:“PushingtheLimits”inPurityofHeart

Ontherelationshipbetweenmindfulnessandconcentration:“ThePathofMindfulness&Concentration”inNobleStrategy

Formoreadvanceddiscussionsofmindfulnessandconcentration:RightMindfulness;AjaanLeeDhammadharo–FramesofReference

Onbreathmeditation:AjaanLeeDhammadharo,KeepingtheBreathinMind,inparticular“Method2.”AjaanLee’stalksinLessonsinSamadhiareveryusefulforgettingafullerperspectiveonhisapproachtobreathmeditation,asarethetalksinthesectionofInnerStrengthentitled,“InnerSkill.”TheshortfragmentsinthesectionsofTheSkillofReleaseentitled“BeginningConcentration,”“TheBasicsofBreathing,”and“All-aroundDiscernment”offerusefultips.

Formoreusefultips,seethesectionsofAjaanFuangJotiko–AwarenessItselfentitled,“Meditation,”“Breathing,”“Visions&Signs,”and“RightatAwareness”

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Onthebrahmaviharas:“Head&HeartTogether”inHead&HeartTogether;“MettaMeansGoodWill”;“TheLimitationsoftheUnlimitedAttitudes”;“TheSublimeAttitudes”inMeditations2

Onwalkingmeditation:“WalkingMeditation:StillnessinMotion”inMeditations4Forshorttalkstoreadbeforeyoumeditate:anyofthebooksintheMeditations

series

Relevanttalks:

2012/2/4:InShapetoMeditate

2004/7/24:MaintainingGoodwill2005/9/2:MettaMeditation

2011/12/21:GoodwillandHeedfulnessThecollectionoftalksentitledBasicscontainsmanytalksdealingwithissuesthat

ariseasyoustartlearninghowtofocusonthebreath.

2011/8/10:Gather’RoundtheBreath

2006/11/3:AllowingtheBreathtoSpread2010/2/7:BrahmaviharasattheBreath

2011/12/5:TurnOfftheAutomaticPilot2012/7/21:ChoicefulAwareness

2011/8/16:ArtilleryAllAround

2011/12/6:Views,Virtue,&Mindfulness2005/4/22:Ekaggata

2011/4/10:TrainingYourMinds2011/9/27:Equanimity

2012/1/21:AMirrorfortheMind2007/5/8:CenteredintheBody

2010/3/28:MindfulJudgment

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PA R T T W O

CommonProblems

Everyoneencountersproblemsanddifficultpatchesinthecourseofmeditating,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-leggedbuthaveaninjuredknee,youmightplaceafoldedblanketorsmallpillowunderthekneetohelpsupportit.Ifthisdoesn’thelp,sitinachair.

Agoodruleofthumbisthatifthepaindisappearsafewminutesaftergettingupfrommeditation,youknowyouaren’tharmingyourbody.

If,asyou’rejustgettingstartedinthemeditation,thepainmakesitimpossibletokeepfocusedonthebreath,tellyourselfthatyou’llsitwithitforafewminutessothatyoudon’tgetintothehabitofjumpingeverytimeitcracksthewhip,andthenyou’llmindfullyshiftyourposture.

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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’tfeelready,youcaneitherstayherewithsteptwoorreturntostepone.

Youmayfindthatpainsinparticularpartsofyourbodyrespondbesttogoodbreathenergyspreadfromotherparticularspots.Forexample,apaininyourstomachmaybealleviatedbydevelopingpleasantbreathsensationsintheareaofthebackrightbehindthestomach.Apaininyourrightsidemaybealleviatedbydevelopingpleasantbreathsensationsinthecorrespondingspotontheleft.Painsinthelegsmaybealleviatedbyfocusingondevelopingpleasantbreathsensationsinyourspine,startingwiththebackoftheneckandgoingdownthroughthetailboneandpelvis.There’salottoexploreinthisarea,andit’ssomethingthateachpersonhastolearnforhimorherself,asweeachhaveidiosyncraticwaysofrelatingtothebreathcurrentsandthepainsinthebody.

3.Ifthepainpersists,andyourconcentrationfeelssolidenoughtodealdirectlywithit,focusonthesensationofthepainandaskyourselfquestionsaboutit.

•Forexample,isthepainaimedatyou,orisitjusthappening?•Areyoutryingtopushitaway,orareyoucontentjusttowatchitsothatyou

canunderstandit?

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•Isthepainasingle,solidsensation,orisitcomposedofaseriesofrapidsensations,arisingandpassingawayinquicksuccession?

•Howdoyouvisualizethepaintoyourself?Whathappenswhenyouchangethatvisualimage?

•Whathappenswhenyoustoplabelingitas“pain,”andsimplycallit“sensation”?

•Onwhichsideofthepaindoyoufeelyou’relocated?Forinstance,ifthepainisintheleg,doyoufeelthatyou’relocatedabovethepain?Whathappensifyoutellyourselfthatyou’rebelowthepain?

•Isthepainreallywhereyouthinkitis?Forinstance,ifyoufeelapaininyourstomach,whathappenswhenyoutellyourselfthatit’sactuallyinyourback?

•Isthepainthesamethingasthebody,orisitsomethingelse?(Thisquestionworksbestwhenyou’velearnedtoanalyzethewayyouexperiencethebodyfromwithinintermsoffourproperties:energy,solidity,warmth,andcoolness—seethediscussionunderthefourthjhana,inPartFour.Whenyoulookcarefullyatthesensationsofpain,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

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Oneofthemind’smostbasichabitsistocreatethought-worldsandthentoinhabitthem.ThisiswhattheBuddhameantbybecoming.Theabilitytoengageinbecomingisoftenausefulskill,asitenablesyoutouseyourimaginationinplanningforthefutureandcontemplatinglessonsfromthepast.Butthisskillcanbecomeadestructivehabit,asyoucreatethought-worldsthatdevelopgreed,aversion,delusion,andotherdestructivementalhabits.Yourabilitytoplanforthefuturecanturnintoworriesthatcandestroyyourpeaceofmind.Yourabilitytorelivethepastcanmakeyoumiserableinthepresent.

Oneoftheimportantskillsinmeditationislearninghowtoturnthesethought-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.

Assoonasyourealizethatyou’velostyourfocusonthebreath,gorightbacktothebreath.Bepreparedforthefactthatthiswillhappencountlesstimesinthecourseofyourmeditation,sobeonthelookoutfortheearlywarningsignsthatthe

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mindisabouttoleavethebreathandgosomewhereelse.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?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,think

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abouttheunattractiveaspectsofthehumanbody—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’llcometonoticethattheactofholdingontoathoughtrequiresthatyoudevelopaslightpatternoftensionsomewhereinthebody,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’tthink

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thatthought.Oryoumightrepeatameditationword,likebuddho,veryquicklyinthemindtojamthecircuitsuntilthetemptationtofollowthethoughthassubsided.

Thisfifthapproachislikeasledgehammercomparedtotheotherapproaches,whicharemorelikescalpels.Butjustaseveryhandymanneedsasledgehammerinhistoolkit,everymeditatorneedsafewheavytoolstobepreparedforalleventualities.Thatwayunskillfulthoughtswon’tbeabletobullyyouaround.

Thislastapproachinvolveslessdiscernmentthantheotherfour,butitdoesteachavaluablelesson:thatyoushouldn’toverlookausefulstrategyjustbecauseitseemselementaryorcrude.Bewillingtousewhateverworks.

Particulartypesofwanderingthoughts—suchaslustandanger—havetheirowncounteractingstrategies.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,trywalkingcarefullybackwardstoseeifthefearofrunninginto

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anythingwillkeepyouawake.

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.Itgoesrightthroughyouwithoutmakingphysicalormentalcontact.

TROUBLESWITHTHEBREATHITSELF

1.Probablyoneofthemostdiscouragingobstaclestobreathmeditationisaninabilitytofeelthein-and-outbreath.Thisoftencomesfromanearlierphysicaloremotionalexperiencethathascausedyoutoblockoffyoursensationofthebody.

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Youmayrequiretimetobuildupasensitivitytothefeltrealityofthebreathinthebody,ortofeelateasewiththatsensitivity.Thisisanareathatrequirespatience.

Therearetwopossibleapproaches.•Oneistoaskyourselfwhereyoudofeelthebreath.Itmaybeonlyintheheador

atsomeotherisolatedpartofthebody.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.Allowitsometimetorelaxanddeveloponitsown.

•Askyourselfifyou’repinchingtheendoftheout-breathtoclearlymarkitofffromthefollowingin-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,doyouvisualizeitascomingintothebodyonlythroughone

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tinyspot,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(thinkingofthetimesyouweregenerousofyourownfreewill),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,

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therearetwocaseswheretheycanbecomeaproblem.1.Thefirstiswhenthereleaseisnotcomplete—whenenergyreleasedfromone

areagetsstuckinanother,creatingastrongsenseofpressure.Twocommonareaswherepressuretendstobuildupareintheheadandaroundtheheart.Ifthepressureisinthehead,checktoseewhethertheenergyneedstodraindownthefrontofthethroatordownthespine.Firstfocusonopeningtheenergychanneldownthefrontofyourthroat,andplaceyourattentioninthemiddleofthechest.Thinkoftheenergydrainingdownthechannelinthethroattotheareawhereyou’refocused,bothduringthein-breathandduringtheout.

Ifthatdoesn’twork,consciouslytracetheenergychannelsdowneithersideofthespinetoseeifthere’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.Theyoftenrepresentmembersofyourinnercommitteewhodon’ttrustyourgoodintentions,soyousimplyhavetoletthembe.Bepatientwiththem.Atsomepointthey’lldissolveontheirown.

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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.Thentrytoseewheretheenergyinthosetwopartsconnects.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,and

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remindyourselfthatthefullness,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.)Youkeepontryingtopushthebreaththroughthebodymoreoutofhabitthanofneed.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.

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Soremember:Thereissuchathingasagoodsessionandanot-so-goodsessionofmeditation.Youwanttolearnhowtojudgethedifference.However,theabilitytojudgeyouractionsis,itself,askillthattakessometimetomaster.Ifyou’veeverworkedtowardmasteringaphysicalskillorcraft—suchaswoodworking,cooking,orplayingasportormusicalinstrument—thinkofhowyoudevelopedyourpowersofjudgmentsothattheyactuallyhelpedyougainmastery.Thenapplythesameprinciplestothemeditation.Afewusefulprinciplestokeepinmindarethese:

Usefuljudgmentsfocusonactions,notonyourworthasapersonorameditator.

Ifyoufindyourselfgettingdepressedaboutyourselffornotbeingabletodothingsright,orconceitedwhentheydogoright,remindyourselfthatthatkindofjudgmentisawasteoftime.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,orevenfurtherinthepast.Thisiswhyanapproachthatworkedyesterdaymightnotwork

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today.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.

Thebooksarethereforyoutoreadwhenyou’renotmeditating.Whileyou’remeditating,youwanttofocusonthebreath.Thebookssimplygiveyouideasaboutwhatmighthappen.Youlearnevenmorefromwatchingwhatishappeningand—ifit’scalledfor—figuringoutonthespothowtomakewhat’shappeninggobetter.

MAINTAININGMOTIVATION

Trainingthemindisalong-termproject.Itrequiresadegreeofmaturitytokeepmotivatedwhenthenoveltyandinitialenthusiasmhavewornoff.Especiallywhenprogressisslow,youmayfindyourselfovercomewithboredom,discouragement,impatience,ordoubt.Ifyourmotivationisflaggingbecauseofanyoftheseemotions,seetherecommendationsgivenfordealingwiththeminthefollowingsection.

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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.

Hereareafewvoicesthatothermeditatorshavefoundeffective:•Thevoiceofheedfulness:theonethatremindsyouoftheunnecessarystressand

sufferinganuntrainedmindcancauseforitselfandforthosearoundyou.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.)

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•Thevoiceofinspirationremindsyouoftheexamplessetbyothermeditatorsinthepast.Theydidsomethingnoblewiththeirlives;don’tyouwanttoliveanoblelife,too?Thisvoiceisstrengthenedwhenyoureadaboutotherswhohaveovercomedifficultiesintheirmeditationandnotonlyachievedtruepeaceofmindbutalsoleftbehindagoodexamplefortheworld.Yoursenseofinspirationcanalsobestrengthenedbyassociatingwithothermeditatorsandgainingenergyfromthegroup.

•Thevoiceofawiseinnerparentpromisesyoualittlerewardtogetyouthroughdifficultpatchesinthepractice:aharmlesssensorypleasureyou’llgrantyourselfifyousticktoyourmeditationschedule.

•Thevoiceofgood-naturedhumorpointsouthowfoolishsomeofyourrationalizationsfornotpracticingwouldlookifyousteppedbackfromthemabit.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.

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Hereagaintheimageofthecommitteeisausefulbackgroundperception:Whatevertheemotion,it’ssimplyoneofthecommitteemembers—oradisruptivefaction—claimingtospeakforthewholecommitteeandtryingtooverthrowthememberswhowanttomeditate.

Thenumberonelessonindealingwithdisruptiveemotionsisthatyouhavetoidentifywiththememberswhowanttobenefitfromthemeditation.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,whichareavailableatAccesstoInsight,online.Theseareversesofmonksandnunswhotelloftheirtroublesinmeditatingbeforefinallygainingawakening.Holdinmindtheperceptionthatiftheycouldovercometheirproblems—whichwereoftensevere—youcanovercomeyours.

Also,don’tbeembarrassedorafraidtogiveyourselfpeptalksasyoumeditate.A“can-do”attitudeiswhatmakesallthedifference,soencouragethemembersofyourcommitteethatcanprovidethat.Itmayfeelartificialatfirst—especiallyifthe“can’t-do”membershavelongbeeninchargeofthediscussion—butafterawhileyou’llstartseeingresults,andpositiveattitudeswon’tseemsoartificialanymore.

Andalwaysremember:Abadsessionofmeditationisalwaysbetterthannomeditation.Withabadsession,there’satleasthopethatyou’llcometounderstandwhyit’sbad.Withnomeditation,there’snohopeatall.

Worry&anxiety.Theserestlessemotionsfeedontheperceptionthatifyouworryenoughaboutthefuture,you’rebetterpreparedforwhateverdangersitholds.

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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—orofwhatwasalovingrelationship—invadesyourmeditation,theproperwaytodealwithyourgriefdependsonwhetheryou’vehadtheopportunityelsewhereinyourlifetogiveenoughexpressiontoit.Thesenseof“enough”herewillvaryfromcasetocase,butifyougenuinelyfeelthatyouneedtogivemoreexpressiontoyourgrief,findanappropriatetimeandplacetodoso.Then,whenyoufeelreadytomeditate,makearesolvetodedicatethemeritofthemeditationtothememoryofthepersonyou’velost.Theconvictionthatthisisactuallyhelpfultotheotherperson—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,yourmindisoverwhelmedwith

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thememoryofsomeonewhoharmedyou,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’veallharmedoneanothermanytimesthroughinnumerablelifetimes.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.Thenget

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backtothebreath.

Thesereflections,bytheway,arenotjustformonksornuns.Laypeopleinacommittedrelationshipneedtoolstokeeptheirmindsfromwanderingoutsideoftherelationship.Andevenwithintherelationship,thereareplentyoftimeswhentheyneedtokeeplustundercontrol.Andifyou’renotinacommittedrelationship,yousufferifyoucan’tturnoffthoughtsoflustatwill.Societyatlargemayextolandencouragelust,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’ttrustyourselftoactinskillfulwaysaroundthosepeople,andyourownheartbecomesdry.

Atraditionalimageforthisstrategyisthatyou’recrossingadesert—hot,tired,andtremblingwiththirst—andyoucomeacrossalittlewaterinacow’sfootprint.Ifyouweretoscoopitupwithyourhand,you’dmuddythewater.Soyoudowhatyou

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havetodo: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?

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,rememberthattherestofyourlifehasleftyourmindin

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needofsomehealingmedicine.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?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.Whenyouseeasignthat

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you’reenteringacity,youdon’tleavetheroadtodriveonthesign.Youstayontheroad,andthatwillgetyoufurtherintothecity.

Visions.Asthemindbeginstosettledown—orifitleavesthebreathinalapseofmindfulness—youmayseeavisionofyourself,anotherperson,oranotherplaceinspaceortime.Thesecometothemindwhenit’squietbutnotfullyestablishedinitsobject.Togetridofthem,reestablishmindfulnessbybreathingdeeplyintotheheartthreeorfourtimes,andthey’llgoaway.Ifthevisionisofanotherperson,firstspreadgoodwilltothatperson,andthenbreathedeeplyintothehearttoletthevisiondisband.

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,theturmoilyousenseindealingwiththe

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worlddoesn’tcomefromtheworld;itcomesfromwithinyourownmind.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’relookingforinyourmeditationarethosedealingwithyouractionsaswell.

Additionalreadings:

Ondealingwithpain:AjaanMahaBoowaÑanasampanno–StraightfromtheHeart,inparticularthetalks,“FeelingsofPain”and“InvestigatingPain”

Thetalk,“AGoodDoseofDhamma,”inUpasikaKeeNanayon,AnUnentangledKnowing,alsogivesgoodpointersondealingwithpainandillness.

Onhavingtherightattitudetowardmistakes:“HowtoFall”inMeditations

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Meditations5containsmanytalksonwaysofdealingwithdisruptiveemotions.Ontheusesofgratitudeasathemeofcontemplation:“TheLessonsofGratitude”

inHead&HeartTogether

Relevanttalks:

2012/5/23:PainisNottheEnemy

2012/7/31:Pleasure&Pain2010/6/5:InsightintoPain2012/11/22:TaketheOneSeat

2012/1/1:StrengtheningConviction2010/3/23:PerceptionsoftheBreath

2009/11/9:ThePowerofPerception

2008/2/3:JudgingYourMeditation2008/2/6:Good&BadMeditation

2012/1/12:EvaluatingYourPractice2010/11/28:MeasuringProgress

2010/11/19:DelusionConcentration

2003/1:NoMistakesareFatal2009/10/3:Ups&Downs

2009/7/26:Patience&Urgency2012/8/10:FabricatingwithAwareness

2012/8/17:TheArrowintheHeart2004/11/24:UnskillfulThinking

2011/4/14:UnlearningUnskillfulBehavior

2010/4/21:TheArrowsofEmotion2012/7/22:ARefugefromIllness,Aging,&Death

2011/1/30:SoberUp2011/10/20:IntheMood

2011/8/15:TodayisBetterthanYesterday

2010/12/7:GetOutoftheWay2010/12/13:Antidotes

2012/11/11:SortingYourselvesOut2005/3/9:PurityofHeart

2012/7/25:FeedingontheBreath

2012/7/27:PracticingfromGratitude

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PA R T T H R E E

MeditationinDailyLife

Therearetwomainreasonsforextendingmeditationpracticeintodailylife.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.Meditationgivesyouasolidplacetostandsothatyoucanjuggleyourotherresponsibilitieswithmoreeaseandfinesse.Asmanymeditatorswilltellyou,themoremindfulnessandalertnessyoubringtoyourresponsibilities,thebetteryourperformance.Insteadofinterferingwithyourwork,themeditationmakesyoumoreattentiveandalertindoingit.Thefactthatyou’restayingfocused,insteadoflettingthemindwanderallovertheplace,helpstohusbandyourenergy,sothatyoucanbringmorestaminatowhateveryouhavetodo.

Atthesametime,havingaclearsenseofastillcenterhelpsyoutoseemovementsofthemindyouotherwisewouldhavemissed.It’slikelyingonyourbackinthemiddleofafield.Ifyoulookupattheskywithoutreferencetoanythingonthe

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ground,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-outbreathwhenyou’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,comerightback

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toitandreleaseanytensionthat’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.

Keepingyourcenterspotrelaxedalsohelpsmakeyoumoresensitivetothelittlethingsthattriggeryou.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,asyouwouldin

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walkingmeditation.Inotherwords,keepyourfocusonyourchosenspotasyourdefaultmode,butlearnhowtoexpandthebreathandtheawarenessfromthatspottofillthewholebodyasquicklyaspossiblewheneveryoufeeltheneed.Thatwayyou’repreparedforwhatevercomesupinthecourseoftheday.

I I : YOURACTIVITIES

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’tbewillingtoleave.They’lleatupallthenourishmentyou’vegathered,andyouwon’thaveanyleftforyourself.Soyouhavetogainasenseofdiscernmentastowhenyoushouldopenandcloseyourwindowsanddoors.Thatwayyourmindwillhaveagoodhome.

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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,ifyou’remorecarefulaboutdolingthemout,starttakingonmoreworth.Atthesametime,you’recreatingabetteratmosphereforyourmind.Ifyou’reconstantlychatteringalldaylong,howareyougoingtostopthementalchatterwhenyousitdowntomeditate?Butifyoudevelopthehabitofwatchingoveryourmouth,thesamehabitcomestoapplytothemeditation.Yourcommitteemembersallstartlearningtowatchovertheirmouthsaswell.

Thisdoesn’tmeanthatyouhavetogiveuphumor,justthatyoulearntoemployhumorwisely.Humorinoursocietytendstofallintothecategoriesofwrongspeech:falsehoods,divisivespeech,coarsespeech,andidlechatter.There’sachallengeinlearningtouseyourhumortostatethingsthataretrue,thatleadtoharmony,andactuallyserveagoodpurpose.Butthinkforamomentofallthegreathumoristsof

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thepast: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.,withaminororwithanadultwhoisalreadyinanotherrelationshiporwhenyouarealreadyinanotherrelationship)

4)Tellingfalsehoods(i.e.,misrepresentingthetruth)5)Takingintoxicants

Thesepreceptsaredesignedtocounteractsomeoftheblatantwaysinwhichyouractionscreatedisturbances,insideandout,thatmakeitdifficulttomaintainyourinnerfocus.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.Thefivepreceptsareformulatedinsuchawaythat

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theyprovidejustsuchasetofstandards.

•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.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—youareexercisingyourpowerintheongoing

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fashioningoftheworld.Keepingthepreceptsensuresthatyourcontributiontotheworldisalwayspositive.

Asforyoureffectonotherpeople:Ifyoufollowtheprecepts,yourcontributiontotheworldisinlinewiththeprinciplesofgoodwillandcompassion.Thishelpsyoutodevelopthebrahmaviharaswithnofearofhypocrisyordenial.

•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.

Thepreceptsalsodevelopthementalqualitiesneededspecificallyforconcentration:mindfulnesstokeeptheminmind,alertnesstokeepwatchoveryouractionstomakesurethattheystayinlinewithyourprecepts,andardencytoanticipatesituationswhereyoumightbetemptedtobreakyourprecepts,sothatyoucanplanaskillfulstrategythatwillkeepyourpreceptsintact.Thisthendevelops

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yourdiscernment.Forexample,therewillbesituationswheretellingthetruthaboutaparticular

topicmightbeharmfultoothers.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’reinagoodpositiontostepoutofthecurrentsandviewthemintermsofbothaspectsoftheircausalpatterns.

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.

Ifyouseethatunskillfulintentionsaredirectingwhereyoufocusyourattention

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orhowyoulookatsomething,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.

I I I : 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.

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ADMIRABLEFRIENDS

Whenyouassociatewithaperson,youunconsciouslypickupthatperson’shabitsandviews.Thisiswhythemostimportantprincipleinshapingtheenvironmentaroundyourdailymeditationistoassociatewithadmirablepeople.

Admirablepeoplehavefourqualities:They’revirtuous,generous,wise,andhaveconvictionintheprinciplethatskillfulqualitiesshouldbedeveloped,andunskillfulqualitiesabandoned.Ifyoucanfindpeoplelikethis,trytoassociatewiththem.Noticetheirgoodqualities,trytoemulatethem,andaskthemhowyoumightdevelopmorevirtue,generosity,wisdom,andconvictionyourself.

Solookaroundyou.Ifyoudon’tseeanypeoplelikethis,searchthemout.Theproblemis,whattodowiththepeoplearoundyouwhoaren’tadmirable,but

withwhomyouhavetospendtimeathome,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?Whentheysay

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something,whydotheywantmetobelieveit?CanItrustthem?Whoaretheirsponsors?

Evenreading/watchingthenewshasitsdangersforsomeonetrainingthemind.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’teatjustforthefunofit,becausethebeings—humanandanimal—whoprovidedthefooddidn’tprovideitinfun.Makesuretheenergygetsputtogooduse.

Thisdoesn’tmean,however,thatyoushouldstarveyourself.Starvingyourselftolookgoodisalsounskillful,inthatitdrainsawaytheenergyyouneedtopractice,andkeepsyouinordinatelyfastenedontheappearanceofthebody.Thetraditionaltermforwiseeatingismoderationineating:havingasenseofjustright,ofexactlyhowmuchisneededtokeepyouhealthyandstrongenoughtostickwiththetrainingofthemind.

Thesameprincipleholdstruefortheotherrequisites.Youdon’twanttobea

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miser,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,andmanysoundfilesshowinghowtopronouncethewords.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.

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Theeightpreceptsbuildonthefive.Thethirdpreceptischangedfromnoillicitsextonosexatall.Withtheremainingthreepreceptsyoupromiseyourselfthatforthedurationofthedayyou’llrefrainfrom:

6)Eatingfoodduringtheperiodfromnoonuntilthefollowingdawn7)Watchingshows,listeningtomusic,usingjewelry,cosmetics,andscents

8)Sittingonhigh,luxuriousseatsorlyingonhigh,luxuriousbeds

Thesepreceptsessentiallyaddtheprincipleofrestraintofthesensestothefiveprecepts.Becausetheyplacelimitsonthepleasureyoutrytotakefromeachofthefivephysicalsenses,theyencourageyoutoexamineyourattachmenttothebodyandtosensualpleasures,andtolookforpleasureintrainingyourmindinstead.

TolistentotheBuddha’steachings,youcanreadaDhammabookaloudorlistentoanyofthegoodDhammatalksavailableonline.

Ofcourse,youcanadjusttheseobservancesasfitsyourschedule.Forinstance,youcanvarythenumberoftimesyouattempttheminonemonth.Youcanschedulethemfordaysyou’renormallyoffwork.Ifyoucan’teatbeforenoon,youcansimplypromiseyourselfthatyouwon’teatfoodafterthemid-daymeal.

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.If

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anythinginthetalkisrelevantorhelpfultowhatyou’redoing,itwillcomerighttoyourattention.Asforeverythingelse,youcanletitpass.

EventhecentersrunonadonationbasiscanteachverystrangeversionsoftheDhamma.Ifyousenseanythingofacultishatmosphereatacenter,leaveimmediately.Iftheyrefusetoletyouleave,makeascene.Remember,youhavetoprotectyourmind.

Meditationmonasteriesareanotheralternative.Theychargenofees,aseverythingisrunonadonationbasis.Butbecauseyouwillbeexpectedtohelpwiththedailychores,youmayhavelesstimeforformalmeditation.Also,meditationmonasteriesoftendon’thavesetgroupschedules,soyou’llhavetobemoreofaself-starter.Andevenhere,youhavetobediscriminatinginhowyoulistentotheDhamma.

Youcanalsosearchtheinternetforcentersthatallowyoutorentasmallcabintomeditateonyourown.

Anotheralternativeistogocamping.IntheUnitedStates,stateandnationalforestsandfederalBLM(BureauofLandManagement)landtendtoprovidemoreopportunitiesforseclusionthanstateandnationalparks,astheydon’tforceyoutostayincampgrounds.Beinginthewildernessalsohelpstoputmanyoftheissuesofyourdailylifeintoalargerperspective.There’sareasonwhytheBuddhawentintothewildernesstogainawakening.

Additionalreadings:

Forsomegeneralperspectivesonpracticeindailylife:“SkillstoTakewithYou”inMeditations;“AMeditativeLife”inMeditations2

Onusingthebreathindifficultsocialsituations:“SocialAnxiety”inMeditations3Oncontrollingyourmouth:“RightSpeech”inNobleStrategyOnexaminingyourintentions:“TheRoadtoNirvanaisPavedwithSkillful

Intentions”inNobleStrategyOntheetiquetteofgenerosity,bothforthosewhogiveandforthosewhoreceive:

“NoStringsAttached”inHead&HeartTogetherOnrenunciationanduposathapractice:“TheDignityofRestraint”inMeditations;

“TradingCandyforGold”inNobleStrategyOnforgiveness:“Reconciliation,Right&Wrong”inPurityofHeartOnsomeoftheissuesencounteredinfollowingtheprecepts:“Gettingthe

Message”and“EducatingCompassion”inPurityofHeart;“TheHealingPowerofthePrecepts”inNobleStrategy

Relevanttalks:

2011/6/20:FortheSurvivalofYourGoodness2011/10/22:After-workMeditation

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2009/8/14:ACultureofSelf-reliance2006/10/13:AWildernessMindatHome

2010/8/25:SkillstoTakeHome

2001/8:NewFeedingHabits2007/12/20:TheSkillofRestraint

2011/8/12:RightSpeech,Inside&Out2012/4/16:AMeditatorisaGoodFriendtoHave

2010/12/10:TheIvoryIntersection

2009/1/23:CaringWithoutClinging2011/5/12:ProtectingYourSpace

2008/5/28:AnAnthropologistfromMars2005/3/16:Renunciation

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PA R T F O U R

AdvancedPractice

Breathmeditationisanidealpracticeforgivingrisetostrongstatesofconcentration,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,theresults.Inotherwords,youdon’tdoraptureandpleasure.Theycomeaboutwhenyoudothefirstthreefactorswell.

Inthiscase,directedthoughtmeansthatyoukeepdirectingyourthoughtstothebreath.Youdon’tdirectthemanywhereelse.Thisisthefactorthathelpsyoustayconcentratedononething.

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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’retotallyinthebackground.(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’thavetotrytocontrol

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it.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’repayingspecialattentiontothatinputanddevelopingitfurther.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.

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Thissenseofonenessismaintainedthroughalltheremainingjhanasandformlessstatesupthroughthelevelknownasthedimensionoftheinfinitudeofconsciousness(seebelow).

Hereinthesecondjhana,boththepleasureandtherapturebecomemoreprominent,butthere’snoneedtoconsciouslyspreadthemthroughthebody.Theyspreadontheirown.Therapture,though,isamovingenergy.Althoughitmayfeelextremelyrefreshingtobeginwith,itcanultimatelybecometiresome.Whenthathappens,trytorefinethefocusofyourattentiontoalevelofbreathenergythat’snotaffectedbythemovementsofrapture.Youmightthinkofitastuningyourradiofromonestationplayingloudmusictoanotherplayingsoftermusic.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,sothatthebodyfeelsjustright.

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Similarlywiththesolidityofthebody:Focusonthesensationsthatseemheaviestormostsolidinthebody.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.

Tobecomeadeptatstayingwiththeperceptionofinfinitespace,youcantryholdingtoitevenwhenyou’veleftformalmeditation.Asyougothroughtheday,replaceyourinnerfocusonthebreathataspotinthebodywithafocusontheperceptionof“space”permeatingeverything:yourbody,thespacearoundthebody,otherpeople,thephysicalobjectsaroundyou.Holdthatperceptionofspaceinthebackofyourmind.Whatever’shappeninginsideoroutsideyourbody,it’sallhappeninginthecontextofthatperceptionofspace.Thiscreatesagreatfeelingoflightnessasyougothroughtheday.Ifyoucanmaintainthisperceptioninthemidstofyourdailyactivities,you’llhaveaneasiertimeaccessingitandstayingsteadilyfocusedoniteachtimeyousitdownforformalmeditation.

Afteryou’vebecomeadeptatstayingwiththeperceptionofinfinitespace,youcanposethequestion,“Whatknowsinfinitespace?”Yourattentionshiftstothe

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awarenessofthespace,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.

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’tsay

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thatthere’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.Itcomesaboutwhenthebreathgetssocomfortablethatyourfocusdriftsfromthebreathtothesenseofcomfortitself,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,experienceanextrastagebetweenthefirstandthesecond

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jhana,inwhichdirectedthoughtfallsawaybutthere’sstillamodicumofevaluation.Othersdon’tseeclearstepsintheirprogress.Themindsettlesdownsoquicklytooneparticularstagethatthey’renotconsciouslyawareofhavinggonethroughtheprecedingsteps.It’slikefallingsuddenlytothebottomofawell:Youdon’tnoticehowmanylayersofbricklinethesideofthewell.Youjustknowthatyou’vehitbottom.

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,remindingyourselfofhowitfeels,andwhatlevelitmightcorrespondtoonthemap.Don’tengraveyourlabelinstone.Asyougetmorefamiliarwiththeterritoryofyourmind,youmayfindthatyouhavetopulloffthepost-itnotesandrearrangethem,butthat’sperfectlyfine.

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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.Thisallowsyoutofamiliarizeyourselfwithit.Whenyou’rereallyfamiliarwithit,pulloutofitslightlysothatyoucanobservehowthemindisrelatingtoitsobject—butnotsofaroutthatyoufullyleavethatstageofconcentration.Somepeopleexperiencethisas“lifting”themindslightlyaboveitsobject.Forothersitfeelslikehavingyourhandsnuglyinagloveandthenpullingitoutslightlysothatit’snotfullysnugbutstillremainsintheglove.

Eitherway,you’renowinapositiontoobservethemovementsofthemindaroundtheobjectofitsconcentration.Askyourselfaquestionofdiscernment:“Istherestillanysenseofdisturbanceorstressintheconcentrationitself?”Thestressmightberelatedtothefactthatthemindisstillevaluatingitsobjectwhenitnolongerneedsto,thatit’sholdingontorapturewhentheraptureisnolongercalming,orthatit’sfocusedonaperceptionthat’snotasrestfulasitcouldbe.Ifyoucan’timmediatelyseeanystress,trytonoticeanyvariationsinthelevelofstressordisturbanceyoufeel.Thismaytakeawhile,butwhenyouseeavariationinthelevel

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ofstress,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,thebasicstrategyofthepracticeistoobserveyouractions—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.

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Youcandothisinanyofthreeways:

•whileyou’reinaparticularstageofjhana;•whenyoumovefromonestagetoanother;or

•whenyoucomeoutofconcentrationandobservewhatfabricationsthemindtakesupasitengageswiththeworldoutside.

Inanyofthesesituations,youcanobservethat(1)fabricationsareactuallyactions,arisingandpassingaway;(2)they’recreatingstress;(3)whatthey’redoingisunnecessary;and(4)thepleasuretheygiveisn’tworththestresstheyentail.Onlywhenyouseeallfouroftheseaspectscaninsightleadtoreleasefromunnecessarysufferingandstress.Andthat’swhenyouseethattheonlystressweighingdownthemindwastheunnecessarysort.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.

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Thesenseofdisenchantment—whichinmostcasesreachesmaturityonlyafteryou’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’thavetoidentifywiththesedifferentsensesofwhoyouare.That’swhyweusetheimageofthecommittee:tohelpyourealizethatyouwon’tbestarvedofpleasureifyoudropafewofthesebecomings.You’vegotbetteroneswithwhichtofeed.Butthentokeepyourselffromsneakingouttochewonyouroldjunkfood,youhavetonourishthemoreskillfulmembersofthecommittee,theoneswhoarelearningtoworktogethertodevelopandmaintainyourconcentration.Thisisoneoftherolesoftherapture,pleasure,andrefinedequanimityinconcentration:tonourishtheskillfulmembersofyourcommittee.Whenyoupracticeconcentration,you’refeedingthemgood,nourishingfood.

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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.

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’snotedible

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initsrawstate.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,andalsothethoughtsandevaluationsbywhichweaskquestionsaboutallthevariousstagesinourconcentration.“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,ifyouremembertoseethestillnessandpeaceofconcentrationas

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comingfromtheactivitiesoftheaggregates,you’llrealizethatnomatterhowwellyoufeedonthem,you’llneverbefreeofreoccurringhunger.You’llneverbefreeofhavingtokeepworkingforyourfood.Afterall,theseactivitiesarenotconstant.Whentheyfallaway,theyproduceasplitsecondofconcern:“What’snext?”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.

Becauseyoureachedthatdimensionbyabandoningtheactivitiesoffabrication,youknowthatitwasthroughtheactivitiesoffabricationthatyouhavebeenengagedinspaceandtimeallalong.Inotherwords,you’renotjustapassiveobserverofspaceandtime.Youractionsplayacrucialroleinshapingyourexperienceofspaceand

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time.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.

Additionalreadings:

Onjhana:Seethesection,“Jhana,”inAjaanLeeDhammadharo,KeepingtheBreathinMind,“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.

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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.”SkillinQuestionsoffersafulltreatmentofthistopic,withmanyexamplesfromthePaliCanon.Ifthesizeofthebookputsyouoff,youcanreadjustthediscussionsineachchapterandleavethereadingsforanothertime.

ForananthologyofpassagesfromthePaliCanoncoveringthebasicqualitiesthattheBuddhasaidweremostimportantforthepractice,seeTheWingstoAwakening.SomepeoplefindtheIntroductiontothisbookalittlesteep,butyoucanstartwithPartThree,whichislessintimidating,andthenreturntotheearlierpartsofthebookwhenyouwantamoreextensiveoverview.

IntotheStreamcontainspassagesfromthePaliCanononthefirststageofawakening.

Onreleaseastheessenceofthepractice:“TheEssenceoftheDhamma”

Onthemeaningofthewordnirvana:“TheImageofNirvana”inNobleStrategy;“AVerbforNirvana”inPurityofHeart.TheMindlikeFireUnboundoffersafulltreatmentofthistopic,alongwithadiscussionofthetopicofclinging.

Forsomeinspiringaccountsofhigherstagesofthepractice,seeAjaanMahaBoowaÑanasampanno–StraightfromtheHeart,inparticularthetalks,“AttheEndofOne’sRope,”“TheRadiantMindisUnawareness,”and“AnHeirtotheDhamma.”Alsoinspiring:“FromIgnorancetoEmptiness”and“ToBeanInnerMillionaire,”bothinanotherbookofAjaanMahaBoowa’stalks,ThingsasTheyAre.

InspiringinamorecalmingwayarethesetalksinAjaanLeeDhammadharo,InnerStrength:“BeyondRight&Wrong”;and“PointZero.”

Relevanttalks:

2009/1/30:TheFourJhanas

2011/8/21:ThePoisonBlowfish2011/9/4:ProactivewithPain

2011/3/10:TheSwingingBalance

2011/2/11:HeedfulofDeath2011/1/27:Balance&Release2010/10/6:Broad,Tall,&Deep

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2010/10/7:LevelsofTruth2011/11/11:FeedingonFeeding

2006/10/23:FeedingFrenzy

2008/7/31:GoodEating2011/10/10:CuttingNewPathsintheMind

2009/11/10:SkillsoftheDhammaWheel2010/10/9:ChewedUpbyYourFood

2011/7/20:IsolatingtheAggregates

2007/12/8:TransparentBecoming2011/12/25:SensitivetotheBreath

2011/12/27:Don’tWorry,BeFocused2011/12/29:FullAttention

2012/1/2:GeneratingEnergy

2012/1/11:StrengtheningDiscernment2012/1/26:Sensuality

2012/6/22:EquanimityIsn’tEverything2012/7/28:TheEssenceoftheDhamma

2012/8/6:FreedomthroughPainfulPractice

TalksontheBuddha’ssixteen-stepinstructionsinbreathmeditation:

2002/11:TheStepsofBreathMeditation

2007/7/16:LessonsinHappiness

2008/2/11:OnthePathoftheBreath2010/10/2:TheBreathAlltheWay

2011/8/29:ExploringFabrication2012/2/3:Breath,Tranquility,&Insight

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PA R T F I V E

FindingaTeacher

Everyearnestmeditatorneedsateacher.Becausemeditationistraininginnewwaystoact,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.Meditationskillsarebestpasseddownperson-to-person.

Forthesereasons,ifyoureallywanttobecomeskillfulinyourthoughts,words,anddeeds,youneedtofindatrustworthyteachertopointoutyourblindspots.Andbecausethosespotsareblindestaroundyourunskillfulhabits,theprimarydutyoftheteacheristopointoutyourfaults—foronlywhenyouseeyourfaultscanyoucorrectthem;onlywhenyoucorrectthemareyoubenefitingfromyourteacher’scompassioninpointingthemout.

Thismeansthatthefirstprerequisiteinbenefitingfromateacherisbeingwilling

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totakecriticism,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,butofapianoteacherlisteningtoyouplay.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.

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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’snotunfairtopassjudgmentonwhatthatpersonisdoing.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.

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Asforpeoplewhodon’tdisplaytheseearlywarningsigns,therearesomequestionsyoucanaskyourselfabouttheirbehaviortogaugethelevelofwisdomandintegrityintheiractionsovertime.

Onequestioniswhetherateacher’sactionsbetrayanyofthegreed,anger,ordelusionthatwouldinspirehimtoclaimknowledgeofsomethinghedidn’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.

Fortheonlywayreallytoevaluatethatadviceistoseewhatresultsitgiveswhenputintoaction:yourownactions.Ifactinginthatwayfosterswithinyousuchadmirablequalitiesasbeingdispassionate,modest,content,energetic,andunburdensome,theadvicetoactthatwayisthegenuinething.Thepersonwhogivesyouthatadvicehaspassedatleastthattestforbeingagenuinefriend.Andyou’relearningstillmoreabouthowtojudgeforyourself.

Somepeoplemightobjectthatit’sselfishandinhumanetokeeptestingpeopletoseeiftheyfitthebill,butremember:Intestingateacheryou’realsotestingyourself.

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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.

Additionalreadings:

Ontheneedforadviceinthepractice:“LostinQuotation”Onthemostimportantexternalfactorinreachingawakening:“Admirable

Friendship”inMeditationsOnwisevs.unwisewaysofusingyourpowersofjudgment,see“Judiciousvs.

Judgmental”inMeditationsOntheteacher-studentrelationship:“ThinklikeaThief”inHead&HeartTogetherPassagesfromthePaliCanondiscussingwhattolookforinateacherareincluded

inthestudyguide,IntotheStream.Onthevaluesofthepractice:“TheCustomsoftheNobleOnes”Onnon-BuddhistvaluesthathaveshapedthewayDhammaisoftentaughtinthe

West:“TheRootsofBuddhistRomanticism”inPurityofHeart

Relevanttalks:

2009/7/30:AdmirableFriendship

2011/5/14:ToPurifytheHeart2011/4/5:RememberingAjaanSuwat

2011/1/25:Multi-dimensionalDhamma

2007/7/21:FactorsforStreamEntry2008/10/21:TheBrightnessoftheWorld

2007/3/20:ARefugefromModernValues

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A P P E N D I X

SupplementaryMeditations

AsInotedinPartOne,therearetimeswhenyouneedtogetthemindintherightmoodbeforeitwillbewillingtosettledownwiththebreath.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,thecontemplationcanquicklygrowstale.

Inasimilarway,youcanreflectonyourownvirtue.Thinkoftimeswhenyoucouldhavegottenawaywithharmingsomeoneelse,butyoudidn’tdoit.Onprinciple.Yousawthatitwasbeneathyouorwouldhaveledtoregretdowntheline.Ifyou’vetakentheprecepts,reflectonthetimeswhenyouweretemptedtobreakanyofthem,butyoumanagednotto.Thinkofhowgladyouare,inretrospect,thatyoudidn’t.Thissortofreflectionnotonlyhelpsthemindsettledowninconcentration,butalsohelpsyouresistanytemptationstobreakapreceptthenext

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timetheycomearound.

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;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—thatforsome

reasondidn’tmakeitintothetraditionallist.Onceyou’vememorizedthelist,visualizethepartsonebyone,askingyourself—witheachpart—wherethatpartisinyourfeltsenseofthebody.Tohelpwithyourvisualization,youcanlookatananatomicalchart,butrememberthatnoneofthepartsinyourbodyarecleanlyseparateanddefinedastheywouldbeinsuchachart.They’remixedwithallthefluidsinthebody.Ifvisualizingaparticularparthasaparticularlystrongeffectincounteractinglust,youcanfocusyourprimaryattentiononthatpartand,forthetimebeing,puttherestofthelistaside.

(Forfurtherideasondealingwithlust,lookatthediscussionofDisruptiveEmotionsinPartTwo.)

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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.

Anotherantidotetolazinessistothinkoftimesinthepastwhenyouwishedyoucouldfindamomentofpeaceandquiet.Thinkofhowdesperateyoufeltatthosetimes.Nowyou’vegottheopportunitytofindthatpeaceandquiet.Doyouwanttothrowitaway?

Additionalreadings:

Forsomehelpfultextsonthesecontemplations,seethestudyguide,TheTenRecollections,alsoavailableunderthetitle,AMeditator’sTools.

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A C KNOWL E DG EM E N T S

Foryears,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.

December,2012

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TableofContents

Titlepage 2

Copyright 3

Introduction 4Meditation:What&Why 4

What'sinthisBook 5

HowtoReadthisBook 7

BasicPremises 7

Additionalreadings 19

Relevanttalks 20

BasicInstructions 22I:GettingReadytoMeditate 22

YourPhysicalSituation 22

YourPosture 23

TheStateofYourMind 26

II:FocusingontheBreath 29

III:LeavingMeditation 34

IV:MeditatinginOtherPostures 35

WalkingMeditation 35

StandingMeditation 38

MeditationLyingDown 39

V:BecomingaMeditator 40

Additionalreadings 41

Relevanttalks 42

CommonProblems 43Pain 43

WanderingThoughts 45

Drowsiness 49

DelusionConcentration 50

ExternalNoises 50

TroubleswiththeBreathItself 50

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UnusualEnergies&Sensations 52

JudgingYourProgress 55

MaintainingMotivation 57

DisruptiveEmotions 59

Visions&OtherUncannyPhenomena 65

GettingStuckonConcentration 66

RandomInsights 67

Additionalreadings 67

Relevanttalks 68

MeditationinDailyLife 70I:YourInnerFocus 71

II:YourActivities 73

ModerationinConversation 74

Precepts 75

RestraintoftheSenses 78

III:YourSurroundings 79

AdmirableFriends 80

Frugality 81

Seclusion 82

Additionalreadings 84

Relevanttalks 84

AdvancedPractice 86Jhana 86

Insight 95

Release 100

Additionalreadings 101

Relevanttalks 102

FindingaTeacher 104Additionalreadings 108

Relevanttalks 108

SupplementaryMeditations 109Additionalreadings 111

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Acknowledgements 112

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