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Thai Forest
Lee
Starting ut Small
A !ollection o" Tal#s "or $eginning %editators
by
A&aan Lee 'hammadharo
translated "rom the Thai by
Thanissaro $hi##hu
( )***
See also +Starting ut Small+ ,-ort"olio ). and +Starting ut Small+ ,-ort"olio /.
!ontents
Introduction
$rightness 0ithin
The Light o" 'iscernment
!linging
Letting Go
Three -rinciples
Three Strands o" a Rope
At the Gate o" a !attle1pen
Starting ut Small
House2or# 3 Field2or#
Strength "or the 4ourney
Into -osition
T2o Guardian %editations
-laying Host
An Image o" the $uddha
$inoculars
The 5lectric Heart
Restraint o" the Senses
Sna#es6 Fires6 3 Thieves
5nduring -rinciples
Introduction
This is a 2or# in progress7 5ventually6 I hope to ma#e available in 5nglish a much larger
collection o" A&aan Lee+s tal#s to add to the collections already available8 Lessons in Samadhi6
Food "or Thought6 Inner Strength6 and The S#ill o" Release7 $ut "or the moment6 in #eeping 2ith
the title o" the collection6 I+d li#e to start out small7
The passages translated here had their beginnings in tal#s that A&aan Lee gave to groups o"
people 2hile they 2ere meditating7 In some cases6 the people 2ere his "ollo2ers9 in others6 total
strangers7 In every case6 A&aan Lee "ound it necessary to cover the sorts o" :uestions that occur
to people ne2 to meditation ; 0hy meditate< Ho2 should I meditate< And 2hy in that particular
2ay< ; and in his o2n style he provided not only straight"or2ard ans2ers to these :uestions but
also vivid analogies6 to help his listeners relate their meditation to "amiliar activities so that they
2ould "eel less intimidated by the uncharted areas o" the minds they 2ere trying to tame7
ne aspect o" A&aan Lee+s teachings that might stri#e you as "oreign is his analysis o" the body
into "our properties8 earth6 "ire6 2ater6 and 2ind7 This mode o" analysis dates bac# to the time o"
the $uddha6 although A&aan Lee develops it in a distinctive 2ay7 Thin# o" this analysis6 not as an
attempt at biology or chemistry ; the sciences 2e use to analy=e the body "rom the outside ;
but as a 2ay o" analy=ing ho2 the body "eels "rom the inside7 This is an aspect o" a2areness that
2e o"ten overloo# and that6 in 5nglish at least6 2e have a poor vocabulary "or describing7 As you
gain through meditation a greater "amiliarity 2ith this aspect o" your a2areness6 you+ll come to
see ho2 use"ul A&aan Lee+s method o" analysis is7
The passages included here have ta#en a "airly circuitous route "rom A&aan Lee+s mouth to your
eyes7 ne o" his "ollo2ers ; a nun6 %ae !hii Arun Abhivanna ; too# notes during the tal#s6 "rom
2hich she later 2or#ed up reconstructed versions o" 2hat A&aan Lee had said7 A&aan Lee had a
chance to revie2 and revise the reconstructions o" the tal#s dated prior to >?@A7 As "or the tal#s
made a"ter that year6 %ae !hii Arun didn+t get around to ma#ing reconstructions until a"ter A&aan
Lee+s death in >?B>6 and so these 2ere printed 2ithout his input7
Although the tal#s ma#e "or great reading6 they ma#e "or even better listening7 I" you meditate
2ith a group o" "riends6 try arranging "or one member o" the group to read a passage 2hile the
others are meditating7 In that 2ay6 you can best recreate the context "or 2hich the tal#s 2ere
originally intended7
Thanissaro $hi##hu
ctober6 >???
$rightness 0ithin
%ay >C6 >?@C
For people to be happy or sad6 good or bad6 all depends on the heart7 The heart is 2hat+s in
charge6 the most important thing to be "ound in our body7 That+s because it+s lasting and
responsible "or all the good and evil 2e do7 As "or the body6 it #no2s nothing o" pleasure or pain6
happiness or sadness6 and it+s not at all responsible "or anyone+s good or evil actions7 0hy is
that< $ecause the body isn+t lasting7 It+s empty7
To say that it+s empty means that as soon as it+s deprived o" breath6 its "our properties o" earth6
2ater6 2ind6 and "ire separate "rom one another and return to their original nature7 The parts
coming "rom the earth property return to be earth as they originally 2ere7 The parts coming "rom
the 2ater property return to be 2ater as they originally 2ere7 The parts coming "rom the 2ind and
"ire properties return to be 2ind and "ire as they originally 2ere7 There+s nothing about them that+s
D2omanD or Dman6D DgoodD or Dbad7D This is 2hy 2e+re taught6 rupam aniccam6 physical "orm is
inconstant7 Rupam du##ham6 it+s hard to bear7 Rupam anatta6 it+s not1sel"6 empty6 and doesn+t stay
under anyone+s control7 5ven i" 2e try to "orbid it "rom gro2ing old6 gro2ing sic#6 and dying6 it
2on+t behave in line 2ith our 2ishes7 It has to "all in line 2ith the processes o" arising and 2asting
a2ay in accordance 2ith the nature o" natural "abrications7 This applies to everyone7
$ut you can+t say that the body is entirely anatta6 "or some parts o" it are atta7 In other 2ords6 they
lie some2hat under our control7 For instance6 i" you 2ant the body to 2al#6 it+ll 2al#7 I" you 2ant it
to lie do2n6 it+ll lie do2n7 I" you 2ant it to eat6 it+ll eat7 I" you 2ant it to ta#e a bath6 it+ll ta#e a bath7
This sho2s that it lies some2hat under your control7 So the body is both anatta and atta7 $ut
even so6 both aspects are e:ual in the sense that they+re empty and not responsible "or the good
or evil things 2e do7 Eo matter ho2 much good or evil you do6 the body doesn+t have any part in
the re2ards7 0hen it dies6 it gets cremated and turns into ashes either 2ay7 It+s not responsible
"or anyone+s happiness or sadness at all7 0hen people do good or evil6 the results o" their good
and evil all "all to their o2n minds7 The mind is 2hat+s responsible "or all our actions6 and it+s the
one that experiences the results o" its actions as 2ell7 This is 2hy the $uddha taught us to
cleanse our hearts and minds6 to ma#e them pure as a 2ay o" leading us to "uture happiness7
0hat do 2e use to cleanse the heart and mind< 0e cleanse the heart and mind 2ith s#ill"ulness
; in other 2ords by developing s#ill"ul :ualities 2ithin it through practicing concentration7 0e cut
a2ay all the thoughts o" greed6 anger6 and delusion 2ithin the mind6 such as the Hindrances o"
sensual desire6 ill 2ill6 torpor 3 lethargy6 restlessness 3 anxiety6 and doubt7 All o" these :ualities
are things that soil the mind7 0hen the mind is soiled in this 2ay6 it+s bound to su""er7 It+s headed
"or dar#ness because o" its o2n actions7
ur uns#ill"ul actions can be divided into the di""erent 2ays they+re dar#7 Some are dar# li#e the
dar#ness o" night6 i7e76 totally devoid o" any brightness7 Some are dar# li#e clouds6 i7e76 they
alternate bet2een being dar# and bright6 &ust as 2hen the moon is bright at some times and
covered by clouds at others7 Some o" our uns#ill"ulness is dar# li#e ha=e6 obscuring all our vision
2hether by day or by night7 This third #ind o" uns#ill"ulness is ignorance6 or avi&&a7 It obscures the
mind at all times so that 2e can+t recogni=e 2hich o" the mind+s ob&ects are past6 2hich are "uture6
and 2hich are present7 This is 2hy the mind concerns itsel" 2ith past6 present6 and "uture so that
it can+t stay "irmly in any one place7 It has no certainty about anything7 This is ignorance7 From
ignorance comes craving6 the cause o" all stress and su""ering7
To get rid o" this ha=e 2e have to meditate6 getting rid o" thoughts and concepts o" past and "uture
by seeing them as inconstant6 stress"ul6 and not1sel"9 seeing all the aggregates o" "orm6 "eeling6
perception6 thought1"abrication6 and consciousness as inconstant6 stress"ul6 and not1sel"6 to the
point 2here there is no past6 no "uture6 no present7 That+s 2hen the mind is released "rom the
clouds and ha=e o" its Hindrances and enters into brightness7
There are t2o #inds o" people in the 2orld7 Some are li#e those 2ith good eyes7 They+re the ones
2ho develop s#ill"ul :ualities 2ithin themselves6 and so they see the brightness o" the 2orld both
by day and by night7 Then there are those 2ho don+t develop s#ill"ul mental :ualities7 They+re li#e
people born blind8 even though the light o" the sun and moon may be shining6 these people are in
the dar#ness ; in this case6 the dar#ness o" their o2n minds7 This is 2hy the $uddha taught us
to remove the dar#ness "rom our minds6 to remove our minds "rom dar#ness6 as in the -ali verse6
Fanham dhammam vippahaya su##am bhavetha pandito6
2hich means6 DHaving abandoned dar# :ualities6 the 2ise person develops the bright7D 0hen
people develop brightness 2ithin themselves6 they can use that brightness to illuminate all their
activities7 This 2ill bring them success in all they do7 $ut i" they+re in the dar#6 it+s as i" they 2ere
blind6 so that the things they do 2on+t succeed in "ull measure7 For example6 they may listen to
the 'hamma6 but i" their minds are still 2andering out all over the place6 it+s as i" they 2ere
obscured by the clouds and ha=e o" their Hindrances7
This is 2hy 2e+re taught to practice tran:uillity meditation6 "ixing the mind on a single
preoccupation7 Tell yoursel" that the :ualities o" the $uddha aren+t separate "rom the :ualities o"
the 'hamma6 2hich aren+t separate "rom the :ualities o" the Sangha7 They+re actually one and
the same6 as the -ali verse tells us8
$uddho dhammo sangho cati nanahontampi vatthuto
AGGamaGGaviyoga va e#ibhutamapanatthato
DAlthough the $uddha6 'hamma6 and Sangha may be di""erent as ob&ects6 seemingly separate
"rom one another6 they are actually one in meaning7D
Thus 2hen 2e ma#e the mind "irm in its a2a#ened a2areness6 it contains the :ualities o" the
$uddha6 'hamma6 and Sangha all in one7 That+s 2hen our concentration 2ill develop in the
proper 2ay7
So I as# that you abandon uns#ill"ul mental :ualities and cleanse the mind so that it+s clean and
pure7 $rightness 2ill then arise 2ithin your heart7 This 2ay you+ll experience ease and happiness
2ithout a doubt6 as the -ali passage guarantees8 !itte san#ilitthe duggati pati#an#ha7 !itte
asan#ilitthe sugati pati#an#ha7 D0hen the mind is de"iled6 a bad destination can be expected7
0hen the mind is unde"iled6 a happy destination can be expected7D
The Light o" 'iscernment
August )/6 >?@C
ur discernment is li#e light6 and there are three levels to it8 lo21level discernment6 2hich is li#e
the light o" a torch9 intermediate discernment6 2hich is li#e the light o" a candle or a #erosene
lantern9 and high1level discernment6 2hich is li#e electric light7
To get light "rom a torch6 you need to use a lot o" "uel7 And even though it+s bright6 it creates
smo#e7 This is li#e the discernment that comes "rom being generous8 it re:uires a lot o" "inancial
resources6 and you sometimes have to contend 2ith resistance "rom people outside7
The light o" a candle or gas lantern is li#e the discernment that comes "rom observing the
precepts7 Hou have to exercise a lot o" care and use your po2ers o" endurance to #eep them
pure7 Lantern1light re:uires "uel and a 2ic#7 As "or candlelight6 it re:uires a 2ic# and some 2ax7 I"
you have 2ax but no 2ic#6 you can+t get any light7 And both lantern1light and candlelight create
smo#e and soot6 so neither o" them counts as being entirely good7
As "or electric discernment6 there+s no need "or "uel6 and it doesn+t create smo#e or soot7 It+s easy
to use8 2henever you 2ant it6 by day or by night6 &ust "lip on the s2itch7 This re"ers to the
discernment that comes "rom developing concentration7 The po2er o" the mind6 2hen it+s pure
and "irmly established6 gives rise to the light o" #no2ledge ; liberating insight ; enabling us to
see events clearly6 both in the area o" the 2orld and o" the 'hamma7 0hen 2e can ma#e the
mind clean and pure6 it gives rise to concentration and to the light o" discernment ; paGGa1
pa&&oto ; 2hich is li#e electric light6 or the light o" the sun6 2hich shines all t2elve hours o" the
day7 This #ind o" discernment is the discernment o" the noble ones7
All three "orms o" merit ; generosity6 virtue6 and meditation ; depend on discernment7 0hen 2e
develop discernment6 2e+ll #no2 ho2 to loo# "or merit on our o2n7 And 2hat #ind o" light 2ill 2e
2ant ; torch light6 candlelight6 lantern1light6 or electric light< 'eath is li#e dar#ness7 0hen the
time comes to die6 outside light 2on+t be o" any use to us7 ur speech6 hands6 "eet6 arms6 and
legs 2on+t be o" any use to us7 They 2on+t be able to help us at all7 ur eyes 2on+t be able to see
any light7 Eo one 2ill hear 2hat 2e have to say7 ur hands and "eet 2on+t be able to move7 ur
possessions 2on+t be able to help us7 The only resource that 2ill be able to help us is our
discernment6 ma#ing sure that greed6 aversion6 and delusion don+t get provo#ed6 maintaining the
mind in a state "ree "rom greed6 "ree "rom aversion6 "ree "rom delusion7 0e+ll be able to separate
these three things ; body6 mind6 and de"ilement ; out "rom one another6 in the same 2ay that
2e separate the 2ic# o" a candle "rom its 2ax7 The "ire o" de"ilement 2ill then have to go out6
because the 2ic# and the 2ax lie in separate places and don+t ma#e contact7 In the same 2ay6 i"
2e can separate the body "rom the mind6 our normal a2areness 2ill have to go out7 $ut 2hen it
goes out6 that doesn+t mean that a2areness is annihilated7 It+s still there6 but as a special "orm o"
a2areness that doesn+t depend on the body or mind and yet can still be a2are7 It+s &ust li#e "ire
going out "rom a candle8 it+s not annihilated7 There+s still plenty o" "ire potential le"t in the 2orld7 It+s
there by its nature6 simply that it isn+t involved 2ith any "uel7 This #ind o" "ire is better than the #ind
that re:uires "uel6 because it doesn+t 2ear anything out7 It+s simply there by its nature7 This #ind o"
merit is more 2onder"ul than anything else7
I" 2e can separate the body6 the mind6 and de"ilement "rom one another6 there+ll be no more heat7
The mind 2on+t be hot6 and instead 2ill be cool at all times7 The light o" "ire arises "rom the
spinning o" 2aves7 I" there are no 2aves6 there+ll be no spinning7 The 2aves are li#e de"ilement7 I"
2e can cut through the 2aves6 the spinning 2ill stop7 There 2ill be no more birth7 Greed6
aversion6 and delusion are li#e 2aves ; or li#e the 2ic# o" a candle7 I" 2e cut out the 2ic#6
leaving only the 2ax6 "ire 2ill have no place to catch hold and so 2ill have to go out7 0hen the
candle goes out6 it+s li#e the death o" human beings8 the "ire leaves the candle6 but the "ire
potential isn+t annihilated7 In the same 2ay6 the mind that goes out "rom the body isn+t annihilated7
I" it can remain on its o2n6 2ithout having to depend on a body6 it doesn+t appear in any 2ay6
shape6 or "orm any2here at all7 That+s the a2areness o" nibbana7
This is the #ind o" a2areness that+s really li#e electric light7 0henever 2e 2ant it6 it+s there "or us
to #no27 Sometimes even i" 2e don+t 2ant to #no26 2e still end up #no2ing7 As "or ordinary
people6 even i" they 2ant to #no2 things6 they o"ten don+t #no29 they o"ten don+t see even 2hen
they 2ant to see7 That+s li#e torch light or candlelight8 i" there+s no "uel6 there+s no 2ay it can be
bright7
This is 2hy 2e+re taught to train our minds to be "irmly established in concentration ; "or the
mind 2ell1trained is 2hat gives rise to the light o" discernment that doesn+t get deluded8 the
discernment that #no2s "or sure7
!linging
September ?6 >?@A
!linging is the cause o" all su""ering and stress7 It+s 2hat gives rise to states o" becoming and
birth7 It+s not at all sa"e7 0hatever appears and ta#es shape is bound to create su""ering7 4ust as
2hen a person+s money appears in a 2ay that other people can see8 there are bound to be
thieves 2ho 2ill steal it a2ay7 0hen you have money6 you+re a"raid i" people see it7 Hou+re a"raid
even i" they don+t7 In the same 2ay6 2hen people cling to the "ive aggregates as their sel" in this
2orld6 they su""er7 0hen they die and go to the next 2orld6 they su""er still7
The clinging 2e "eel has three #inds6 or three time "rames8 past6 present6 and "uture7 In each time
"rame there are "ive aggregates6 2hich means that each o" us has >@ aggregates7 And 2hen 2e
have so many aggregates to carry around6 it+s no 2onder 2e su""er7 0hen 2e loo# ahead6 2e
start 2ondering8 DI" I live until B*6 A*6 or C*6 2hat+s it going to be li#e< I" I "all into poverty6 2hat 2ill
I do<D 0hen 2e thin# li#e this6 2e start 2orrying in all #inds o" 2ays7 I" 2e thin# about good
things6 2e get enthralled7 I" 2e thin# about bad things6 2e get disheartened7 Some people thin#
about bad things so much that they get really discouraged and despondent7 That+s because they
cling to their thoughts and preoccupations7 This is called having "ive heavy stones placed in "ront
o" us7
Then 2e turn around and loo# behind us8 D0hen 2e die6 2hat 2ill happen to our children and
grandchildren<D 0e might thin# o" giving them part o" the "amily "ortune so that they+ll be able to
set themselves up in li"e7 $ut then 2e thin# o" ho2 "oolish they can be7 DI" they ta#e our "amily
"ortune and gamble it all a2ay6 2hat 2ill 2e do<D 0hen 2e thin# li#e this6 it ma#es us
discouraged7 ther times 2e thin# o" our o2n good :ualities6 our children+s good :ualities6 in the
present6 and it ma#es us happy7 That+s another "ive heavy stones7 So altogether 2e have "ive
stones in "ront o" us6 "ive stones behind us6 and "ive stones in the present7 ur right hand clings to
physical phenomena6 our le"t hand to mental phenomena7 0e hold on to "orm6 "eeling6
perception6 thought1constructs6 and consciousness as our sel"7 So 2e carry a burden in our right
hand6 a burden in our le"t hand6 and more burdens placed on a pole over our shoulder7 I" 2e #eep
carrying these things around 2ithout ever putting them do2n6 2e+ll meet 2ith nothing but
su""ering7 Then 2e grab onto the su""ering so that 2e su""er even more6 to the point 2here our
"aces are all contorted and our shoulders t2isted out o" shape7
This is 2hy the $uddha had such compassion "or us and taught us to cago patinissago6 to
relin:uish and let go7 0hoever doesn+t put do2n the pole on his or her shoulder 2ill never get
a2ay7 I" 2e can "irst let go o" our thoughts o" past and "uture6 things 2ill be some2hat lighter7 I"
2e+re only carrying things in our hands there+s some hope that 2e+ll be able to #eep going7 In
other 2ords6 i" 2e don+t practice concentration6 #eeping our minds still and a2ay "rom the
Hindrances6 2e+re still carrying a pole over our shoulders 2ith burdens in "ront o" us and behind
us6 all because 2e can+t let go o" our thoughts o" past and "uture7 Thoughts o" past and "uture are
things 2e don+t need to thin# about7 0hether they+re our o2n a""airs6 the a""airs o" our children or
grandchildren6 or our business or "inancial a""airs8 2hen 2e+ve come to meditate li#e this6 there+s
no need to thin# about anything at all7 $e intent on sitting still7 Feep your body straight6 "ocus on
2atching only the present ; the breath ; and light 2ill appear7 5ven though your right and le"t
hands are still holding onto physical and mental phenomena6 at least you+ve put do2n both
burdens that 2ere on your shoulders7
As "or the physical phenomena that are still heavy6 that+s because the Fing o" 'eath #eeps
sprin#ling poison on them7 For example6 our eyes8 At "irst they are clear7 5verything 2e see is
sharp and bright7 $ut then the Fing o" 'eath sprin#les his poison in them6 ma#ing them mur#y
and dar#6 or giving us cataracts7 So 2e have to go running to have our eyes examined6 to get
glasses "or them6 to put medicine in them6 to go in "or surgery7 They ma#e us su""er in every 2ay6
so that our tiny little eyes start 2eighing as much as a "ist in the "ace7
As "or our ears6 at "irst they can hear all #inds o" sounds7 Then the Fing o" 'eath comes and
sprin#les his poison in them so that they start ringing or going dea"7 0e can hardly hear 2hat
other people are saying6 2e can+t understand 2hat they+re getting at6 and this ma#es us irritable7
They say bad things6 and to us they sound good7 r they say good things6 and to us they sound
bad7 0e get things right and 2rong6 and this gives rise to :uarrels and disagreements7
The same 2ith our nose7 At "irst it+s in good shape6 but then the Fing o" 'eath sprin#les poison in
it6 so that tumors and gro2ths develop7 0e have to go loo#ing "or medicinal snu"" and inhalers6 or
"or doctors to =ap the gro2ths 2ith electricity7 ur nose starts smelling bad and dis"igures our
"ace7
As "or the tongue6 body6 and mind6 they pile us high 2ith pain in &ust the same 2ay7 This is 2hy
2e+re taught6 rupam aniccam8 all physical "orms are unstable and inconstant7 I" 2e get stuc# on
thin#ing about these things6 it sets us on "ire7 ur s#in and "lesh gro2 "labby and 2rin#led6 our
bac#s get bent6 and as 2e gro2 older li#e this it+s a burden both to our o2n hearts and to the
hearts o" our children and grandchildren7 In addition6 it+s a burden in terms o" the money 2e need
to spend to loo# a"ter ourselves7
0hoever holds onto unstable things as being his or her sel" 2ill have to 2al# in an unstable 2ay7
%ost o" us tend to cling to the body and other physical things as being ours7 Sometimes 2e cling
to mental phenomena ; "eelings6 perceptions6 thought1constructs6 and consciousness ; as
being ours7 This is called carrying things in both hands7 Still6 it+s better than carrying loads on a
pole over our shoulder6 "or as long as our burdens are only in our hands 2e+re able to sit or lie
do2n7 $ut i" 2e have burdens on a pole over our shoulder6 2e can+t sit do2n7 0e have to #eep
standing7
For this reason 2e should train our hearts to be peace"ul and still ; in other 2ords6 to develop
concentration7 0hen the heart+s tran:uil and still6 discernment 2ill arise7 0hen discernment
arises6 2e+ll understand our o2n birth8 0hen 2e 2ere born6 2e didn+t bring along even a single
tooth or piece o" cloth7 Ho2ever 2e came is ho2 2e+ll have to return7 0e 2on+t be able to ta#e a
single thing along 2ith us6 aside "rom the good and evil that 2ill ta#e us to be reborn in good or
bad destinations or that 2ill send us to nibbana7 -eople 2ho can meditate in this 2ay 2ill become
light and unburdened6 "or they+ll be able to let go o" 2hat they+re carrying in their hands7 In that
2ay they+ll be happy6 "or they+ve received three &e2els to adorn themselves7 0hen they get to the
other side6 they+ll be able to sell them "or a good price7 As long as they stay here6 they+ll have
good things to dress up 2ith7 0hoever has the intelligence to practice letting go in this 2ay 2ill
receive 2ealth that+s o" value every2here ; li#e gold8 Eo matter 2hat country you go to6 gold is
recogni=ed as having value7 It+s not li#e paper money6 2hich is recogni=ed only in your o2n
country7
For this reason6 2hen 2e can train the mind to let go ; so that it+s released "rom holding on to
the "uture6 the past6 and the present ; it+s as i" 2e+ve received an entire ingot o" pure gold7 0e+ll
be happy at all times7 $ut i" 2e+re stupid enough to hold onto things as our o2n6 2e+ll set the mind
on "ire so that it 2on+t #no2 any peace7
This is 2hy the $uddha has 2arned us8 0hoever clings to physical or mental phenomena6 or to
mental labels and thoughts6 2ill have to be so burdened that they 2on+t be able to get any2here7
Iltimately6 they+ll have to die stuc# in the 2orld6 li#e the mon#ey 2ho stole melons "rom the old
couple+s "ield and ended up getting stuc# in a tar trap and dying on the spot7 It+s a story they tell
as an analogy o" ho2 pain"ul and di""icult clinging can be7
The story goes li#e this8 nce an old couple lived at the edge o" the "orest near the "oot o" a
mountain7 It so happened that their rice "ields 2ere "looded and they couldn+t gro2 any rice6 so
they cleared "ields on the mountainside and planted them 2ith corn6 beans6 2atermelons6 and
cantaloupes to have enough "ood to ma#e it through the year7 At night6 though6 porcupines and
other animals #ept coming to eat their crops9 2hile during the day6 birds and mon#eys 2ould
come and harass them7 So eventually the old couple decided that they+d have to sleep out in the
"ields to #eep 2atch over them and set out traps to protect them7 The old man 2ould #eep 2atch
at night6 2hile the old 2oman 2ould #eep 2atch by day7
ne day a troop o" mon#eys came and invaded the "ield7 Eo matter ho2 much the old 2oman
tried to chase them a2ay6 they 2ouldn+t leave her alone7 They+d &ump "rom that tree to this6
teasing and pestering her to the point 2here she had no time "or her midday rest7 So she came
up 2ith an idea7 She 2ent into the "orest and "ound some tree sap that she boiled until it 2as a
nice stic#y tar7 Then she too# the tar and spread it all over any trees or stumps that the mon#eys
li#ed to use as their perches7
The next day a huge troop o" mon#eys came6 stealing 2atermelons and cantaloupes and eating
their "ill7 Eo2 one o" the mon#eys6 a "emale6 had t2o babies7 ne o" her babies 2as sic#6 so she
le"t it home 2ith her husband "or him to loo# a"ter6 2hile she came along 2ith the troop 2ith the
other baby hanging do2n in "ront o" her chest7 0hile eating the melons she thought o" her sic#
baby6 so she decided to ta#e some bac# "or the baby and her husband7 0hen she had eaten her
"ill6 she stu""ed t2o tiny melons into her chee#s "or her baby and grabbed a largish melon that she
hugged to her chest "or her husband7 As "or the baby hanging in "ront o" her6 she had it hang onto
her bac#7
4ust as she 2as all set to go6 the old 2oman ; carrying a shovel ; happened to come across
the mon#eys and gave chase7 Startled6 the mon#eys all ran o"" ; except "or the mother mon#ey6
2ho could do nothing but &ump bac# and "orth because she 2as so 2eighed do2n8 2eighed do2n
in "ront6 2eighed do2n in bac#6 2eighed do2n in her mouth7 She tried calling "or help6 but no
sound came out7 She happened to &ump up onto a stump that the old 2oman had smeared 2ith a
thic#6 so"t glob o" tar7 The old 2oman came straight at her 2ith the shovel6 so the mon#ey decided
to &ump a2ay but she couldn+t budge7 Her tail 2as curled up and stuc# in the tar7 She tried to pry
her tail loose 2ith one o" her pa2s6 but the pa2 got stuc#7 She used her other pa2 to pry o"" the
tar6 but that one got stuc#6 too7 Seeing that the tar on her pa2 2as blac# and stic#y6 she sni""ed it6
only to get her pa2 stuc# to her nose7 0ith one o" her bac# "eet she tried to push hersel" o"" the
stump6 but the "oot got stuc#7 Then she used the other "oot to 2ipe the "irst one o""6 but her t2o
"eet got stuc# together as i" they 2ere tied up 2ith a rope7 She couldn+t move7 All she could do
2as loo# around grimacing6 &ust li#e a mon#ey7 A"ter a moment+s thought she bent do2n and bit
the tar in "urious anger7 She 2anted to bite the old 2oman but all she could do 2as bend do2n
and bite tar7
As "or the old 2oman6 2hen she sa2 the mon#ey all stuc# in the tar li#e this6 she called the old
man to come and see7 Then the t2o o" them "ound a red ants+ nest and bro#e it over the mon#ey7
Then they set "ire to her hair6 tormenting her there on the stump7 Finally one o" them too# a hoe
handle 2hile the other too# a shovel handle6 and the t2o o" them beat the mon#eys ; mother
and baby ; to a miserable death7
This is the result o" clinging and attachment8 clinging to the "uture6 clinging to the past6 clinging to
the present8 the baby on her bac# and the melon she 2as holding to her chest7 That+s 2hy she
had to su""er so much7
For this reason6 the $uddha taught us to let go o" labels and thoughts o" past and "uture6 and all
"ive aggregates in the present7 -hysical phenomena are li#e the melon the mon#ey held to her
chest9 mental phenomena6 li#e the baby hanging "rom her bac#7 0e can+t get a2ay because o"
our heavy burdens7
0hoever clings is said to be heavily burdened7 As long as 2e+re alive6 2e have trouble "inding
true goodness7 0hen 2e die6 2e have heavy burdens lying in our 2ay7 This is 2hy the $uddha
teaches us to let go7 'on+t grasp onto thoughts o" past6 "uture6 or present7 %a#e the mind li#e
2ater on a lotus lea"6 2hich doesn+t seep in7 It reaches a :uality that doesn+t die6 doesn+t come
bac# to be born in this 2orld or any other7 Free "rom su""ering and stress6 it reaches the highest6
most excellent ease7
So 2e should all try our best to lighten our burdens7
Letting Go
Eotes "rom a tal#6 April )>6 >?@/
Letting go7
ne o" the important reasons 2hy the $uddha taught the 'hamma 2as to teach us to let go6 not
to hold on to things7 The more 2e really #no2 the 'hamma6 the more 2e can let go7 Those 2ho
#no2 a little can let go o" a little9 those 2ho #no2 a lot can let go o" a lot7
As a "irst step 2e+re taught dana ; to be generous6 to give donations ; as a strategy "or getting
us to learn ho2 to let go7 The next step is caga ; renouncing rights o" possession ; 2hich is
letting go at a higher level than dana7 And "inally6 on a more re"ined level6 2e+re taught to
relin:uish all our upadhi6 or the ac:uisition1de"ilements in the mind7 This is the level on 2hich 2e
examine and explore until 2e can gain total release7
'ana means giving a2ay material things7 I" 2e don+t give them a2ay6 they+re hard to let go7 For
the most part6 i" 2e don+t give things a2ay6 2e hold rights over them and regard them as
belonging to us7 $ut i" 2e give them a2ay6 2e no longer have any rights over them7 Things 2e
hold onto are dangerous7 ,>. They can cause us harm7 ,). They cause harm to people 2ho steal
them "rom us7 And ,/. once those people have stolen them6 then they claim rights over them7 The
$uddha sa2 these dangers6 2hich is 2hy he taught us to be generous6 to learn ho2 to give things
a2ay7
-eople 2ho develop the habit o" being generous reap many re2ards7 Their act o" generosity
comes bac# to them both in the present and on into the "uture7 They have lots o" "riends7 ther
people trust them7 Their hearts are light ; they aren+t 2eighed do2n 2ith 2orries about loo#ing
a"ter the things they+ve given a2ay7 And these same results 2ill #eep coming in the "uture6 &ust as
2hen 2e have a buc#et o" rice grains8 i" 2e plant them in a "ield6 2e+ll reap ten buc#ets o" rice in
return7 The same holds true 2ith the goodness 2e develop in this li"etime7 It gives enormous
returns7 That+s ho2 people o" discernment understand it7
!aga is the next step7 'ana is something that even cra=y people can do6 but caga is a type o"
giving that only 2ise people can do6 because their sense o" personal possession has to end
immediately in the act o" giving7 They see that all material things are common property8 things
don+t really belong to us6 they don+t really belong to other people7 I" you see things as belonging to
you6 that+s addiction to sensuality ,#amasu#halli#anuyoga.7 I" you see things as belonging to
others6 that+s addiction to sel"1a""liction ,atta#ilamathanuyoga.7 0hen 2e+re born6 2e didn+t bring
anything along 2ith us 2hen 2e came7 0hen 2e die6 2e 2on+t ta#e anything along 2hen 2e go7
So 2hat really belongs to us< ur sense o" possession has to "all a2ay "rom the heart i" our
giving is to count as caga7
The third level o" letting go is relin:uishing 2hat+s in the heart7 0hether or not 2e give things
a2ay6 2e let go o" them in the heart every day7 0e let go o" the things 2e have7 0e let go o" the
things 2e don+t have7 4ust as a person has to 2ash his mouth and hands every day a"ter he eats
i" he 2ants to stay clean at all times7 0hat this means is that 2e+re not 2illing to let anything act
as an enemy to the heart by ma#ing us stingy or grasping7 I" 2e don+t do this6 2e+re the type o"
person 2ho doesn+t 2ash up a"ter a meal7 0e+re not clean7 0e stay asleep 2ithout ever 2a#ing
up7 $ut 2hen 2e let go in this 2ay6 it+s called viraga1dhamma6 or dispassion7 The lo2er levels o"
letting go are things 2e can do only "rom time to time7 'ispassion is something 2e can develop
al2ays7
rdinarily our de"ilements tie us do2n hand and "oot6 and then nail us to the "loor7 It+s hard to get
"ree6 2hich is 2hy 2e need a high level o" s#ill6 called bhavanamaya1paGGa ; the discernment
that comes "rom developing the mind in meditation ; to gain release7
'ispassion is a mental :uality that+s really delicious and nourishing7 0hoever hasn+t reached this
level o" the 'hamma has eaten only the rind o" the "ruit6 2ithout #no2ing the taste and
nourishment o" the "lesh7 The good part o" the "lesh lies deep7
The upadhi1#ilesas6 or ac:uisition1de"ilements in the mind6 are ignorance6 craving6 and clinging7 I"
2e reach the level 2here 2e see the 'hamma "or ourselves 2ithin us6 then 2e ta#e responsibility
"or ourselves7 0e can ta#e care o" these things on our o2n6 &ust as 2hen 2e come o" age in
terms o" the la27
I" 2e can get our minds into the "irst &hana6 2e can let go o" the "ive hindrances7
%ost o" us are li#e inexperienced children8 2hen 2e eat "ish or chic#en6 2e eat the bones along
2ith the "lesh because 2e haven+t developed any intuitive insight7 0hen this insight arises6 it+s
more da==ling than the light o" a "ire6 sharper than a spear7 It can consume anything8 meat6
bones6 rice6 hus#s ; anything ; because it+s smart enough to pound everything into a po2der7 It
can consume sights6 sounds6 smells6 "lavors6 tactile sensations6 and ideas7 Good or bad6 it isn+t
pic#y7 It can eat them all7 I" people praise us6 2e can use it to nourish the heart7 I" they critici=e us6
2e can use it to nourish the heart7 5ven i" the body is in terrible pain6 the heart can be at its ease6
"or it has all the utensils it needs to "ix its "ood properly8 grinders6 mixers6 steamers6 pots6 and
pans7 The "og o" ignorance 2ill scatter7 5verything that ties us do2n ; the nails o" the "ive
clinging1aggregates6 the three ropes ,love "or spouse6 love "or children6 love "or material
possessions.6 and the eight chains o" the a""airs o" the 2orld ,lo#a1dhamma. ; gain6 loss6 status6
loss o" status6 praise6 criticism6 pleasure6 and pain ; 2ill all "all a2ay7
Stupid people thin# that staying in &ail is com"ortable6 2hich is 2hy they #eep on doing more and
more evil7 They see the 2orld as pleasant and so they+re li#e prisoners 2ho don+t 2ant to get out
o" &ail7 As "or people 2ith discernment6 they+re li#e the caged :uail 2ho #eeps loo#ing "or a 2ay to
get out o" the cage7 As a result the chains that hold them do2n 2ill "all a2ay one lin# at a time7
The eight a""airs o" the 2orld are li#e the chains put on criminals to #eep them bound7 Stupid
people thin# these chains are nec#laces o" gold to 2ear as ornaments7 Actually6 they+re things
that de"ile the mind7 -eople 2ho get tied do2n by them 2ill never get a2ay6 because they+re
a"raid they+ll lose their 2ealth and status6 a"raid o" criticism and pain7 Anyone 2ho is stuc# on
pleasure6 2ho is a"raid o" criticism6 2ill never manage to come to the monastery to practice7
The $uddha sa2 that 2e+re li#e mon#eys tied to a chain7 I" 2e don+t develop liberating insight6
2e+ll never get "ree "rom our chains7 0e+ll never ma#e it to dispassion7
In the "irst stage 2e let go o" evil and start doing good7 In the second stage 2e let go o" evil and
some "orms o" good7 In the third stage 2e let go o" everything6 good and evil6 because everything
is "abricated by nature and thus undependable7 0e do good but 2e+re not attached to it7 0hen
you let go6 you have do it intelligently6 and not in a ruinous 2ay ; i7e76 by not doing good7 Hou
can+t hold on even to your opinions6 much less to material things7 0hen you do good6 you do it "or
the sa#e o" the living beings o" the 2orld6 "or your children and grandchildren7 Hou do everything
in the best 2ay possible6 but you+re not attached to it6 because you #no2 that all things "abricated
are inconstant7 This 2ay your heart can be clear and bright li#e a &e2el7
I" you get caught up on criticism or praise6 you+re "oolish7 It+s li#e drin#ing other people+s saliva7
0hen you act rightly6 there are people 2ho 2ill say that you+re right and those 2ho 2ill say that
you+re 2rong7 0hen you act 2rong6 there are people 2ho 2ill say you+re 2rong and those 2ho
2ill say you+re right7 There+s nothing constant about good or bad6 "or they+re all nothing but
"abrications7
Three -rinciples
4uly B6 >?@B
In brie"6 there are three principles that are really basic to meditation8
>7 The right intention8 Hou have to ma#e up your mind that you+re going to let go o" all thoughts
and preoccupations dealing 2ith the 2orld7 Hou aren+t going to #eep them to thin# about7 5very
thought and concept dealing 2ith the past or "uture is an a""air o" the 2orld6 and not o" the
'hamma7 %a#e up your mind that you+re going to do one thing right no28 the 2or# o" the religion6
and nothing else7 In other 2ords6 you+re going to 2or# on the immediate present7 This is called
the right intention7
)7 The right ob&ect8 This means the right theme or "ocal point "or the mind7 The theme here is
dhatuvavatthana6 or resolution into the properties6 one o" the themes in ta#ing the body as a
"rame o" re"erence ,#ayanupassana1satipatthana.7 In short6 2e+re going to loo# at the "our
properties that ma#e up the body8 the properties o" earth6 2ater6 2ind6 and "ire7 The earth property
covers the hard parts o" the body6 such as the bones7 The 2ater property covers the li:uid parts6
such as urine6 saliva6 blood6 and pus7 The "ire property covers the heat and 2armth in the body7
The 2ind property covers the "eelings o" energy that "lo2 in the body6 such as the breath7 " all
these properties6 the most important one is the 2ind property6 or the breath7 I" other parts o" the
body get damaged ; say6 i" our eyes go blind6 our ears go dea"6 our arms and legs get bro#en ;
it can still survive7 $ut i" it doesn+t have any breath6 it can+t last7 It+ll have to die7 So the breath is an
important ob&ect because it "orms a basis "or our a2areness7
/7 The right :uality8 This means the "eelings o" com"ort or discom"ort that arise in the body7 0hen
you ta#e care o" the in1and1out breath so that it "lo2s "reely through the various parts o" the body6
it+ll give rise to results7 Ta#e good note o" 2hether the results that the body and mind reap "rom
the breath are good or bad7 'oes the body "eel open and at ease6 or does it "eel tight and
constricted< 'oes the mind "eel calm6 :uiet6 and pleasant6 or is it irritable6 distracted6 and
chaotic< I" the body and mind "eel at ease6 that counts as good results7 I" the opposite is true6
then that counts as bad results7 So you have to gain a sense o" ho2 to ad&ust the breath so that it
becomes com"ortable7
As "or the right :ualities o" the mind6 those are mind"ulness and alertness7
Try to #eep "ollo2ing these three basic principles every time you practice concentration7 nly then
2ill you get results that are "ull and correct7
As "or the re2ards o" concentration6 there are lots o" them7 They arise in line 2ith the po2er o" the
mind o" the person meditating6 as I+ll explain at a later date7
Three Strands o" a Rope
August >?6 >?@?
I" you+ve never meditated6 these t2o easy principles are all you have to understand8 ,>. Thin# o"
the :ualities o" the $uddha9 and ,). thin# o" bringing them into your mind7 0hat this means is6 be
mind"ul to ma#e the mind "irmly established solely in the breath6 2ithout "orgetting it or letting
yoursel" get distracted7
Eot "orgetting the breath means being mind"ul o" the in1and1out breath at all times7 Eot getting
distracted means that you don+t grab hold o" anything else to thin# about7 I" the mind is "ocused
but you+re thin#ing about something else6 it+s not called Right !oncentration7 Hour mind"ulness
has to #eep 2ithin the bounds o" the 2or# you+re doing6 in other 2ords6 staying 2ith the breath7
'on+t put pressure on the breath6 tense it up6 or hold it7 Let it "lo2 easily and com"ortably6 as 2hen
you put a "resh egg in cotton batting7 I" you don+t thro2 it or push it do2n6 the egg 2on+t get
dented or crac#ed7 This 2ay your meditation 2ill progress smoothly7
The breath is one thing6 mind"ulness is another6 and your a2areness6 still another7 Hou have to
t2ist these three strands together so that they don+t brea# a2ay "rom one another7 In other 2ords6
your a2areness has to stay 2ith the act o" mind"ulness6 thin#ing about the breath7 And both your
a2areness and mind"ulness have to stay 2ith the breath7 nly then can you say that these things
are "actors o" meditation7
0hen you can t2ist these three strands into a single rope6 "ocus your a2areness on observing
the in1and1out breath to see 2hether it+s com"ortable or not6 expansive or con"ined6 broad or
narro27 0hichever 2ay o" breathing "eels com"ortable6 #eep breathing in that 2ay7 I" the breath
isn+t com"ortable6 #eep changing it until it is7
I" you "orce the mind too much6 it+s bound to pop a2ay7 I" you loosen your grip too much6 it+s going
to get lost7 So try to tend to it in a 2ay that+s &ust right7 The important point is that your
mind"ulness and alertness be circumspect6 ma#ing ad&ustments throughout the breath7 'on+t let
the mind go "lo2ing out a"ter other preoccupations7
%ind"ulness is li#e a person 2ho+s a2a#e and alive7 I" the mind lac#s mind"ulness6 it+s li#e 2e+re
sleeping 2ith dead bodies in a cemetery7 There+s nothing but "oul smells and "ear7 This is 2hy
2e+re taught to be mind"ul o" ourselves in the present moment at all times7 !ut a2ay all thoughts
o" past and "uture 2ithout grabbing onto them to thin# about6 "or these things are deceit"ul and
illusory6 li#e spirits and demons7 They 2aste your time and pull you do2n7 So be a2are simply o"
the breath6 "or the breath is 2hat gives li"e and leads you to higher happiness7
%ind"ulness is li#e a magic soap that scrubs the breath7 Alertness is another bar o" magic soap
"or scrubbing the mind7 I" you constantly have mind"ulness and alertness in con&unction 2ith the
breath and the mind6 your body and mind 2ill be valuable and pure6 so that as long as you live in
the 2orld you+ll be at your ease9 2hen you die6 you 2on+t be put to di""iculties7
I" the mind is "ocused but "orgets the breath and goes thin#ing about other things6 that+s called
0rong !oncentration7 I" the mind drops some o" its Hindrances6 such as sensual desire6 by "alling
asleep6 that+s called 0rong Release7 nly i" the mind is "irmly "ocused on mind"ulness and the
breath is it in Right !oncentration7 nly i" it drops its Hindrances by being 2ise to their tric#s is it
called Right Release7
I" mind"ulness and alertness are constantly established in the mind6 our vie2s 2ill become
straight6 our concentration 2ill become right6 &ust as 2hen t2o beams o" light meet8 they give rise
to the bright light o" discernment7 There are times 2hen discernment arises "or only a tiny
moment in the mind6 and yet it can #ill o"" enormous de"ilements7 For example6 it can let go o" all
the clinging1aggregates7 It can abandon sel"1identity vie2s by letting go o" the body9 it can
abandon attachment to practices and precepts by letting go o" "eeling9 and it can abandon
uncertainty by letting go o" perception6 mental "abrications6 and consciousness7
0e+re taught to develop this sort o" discernment by practicing Right !oncentration7 5ven i" it
arises only "or the "lash o" an eye6 it can bring us many6 many bene"its7 4ust li#e an atomic bomb8
even though it+s only a tiny thing6 it can bring destruction to the 2orld in an a2esome 2ay7
The discernment arising "rom 2ithin the mind is something that can+t be described7 It+s a tiny6 little
thing6 not li#e the #no2ledge that comes "rom studying and memori=ing in school7 That+s 2hy 2e
can+t tal# about it7 The $uddha even laid do2n training rules "or the mon#s6 "orbidding them "rom
tal#ing about their spiritual attainments7 This is 2hy 2e can+t #no2 i" other people are noble
disciples7 It+s something that each noble disciple can #no2 only "or him or hersel" alone7
At the Gate o" a !attle1pen
August )/6 >?@?
I+d li#e to recommend the basic principles o" sitting in meditation "or ne2comers 2ho+ve never
done it be"ore7
>7 %a#e up your mind that you+re not going gather up anything else to thin# about6 that you+re
going to thin# about only one thing8 the :ualities o" the $uddha6 or the 2ord buddho7
)7 $e "irmly mind"ul o" the breath6 thin#ing bud1 2ith the in1breath6 and dho 2ith the out7 r i"
you 2ant6 you can simply thin# buddho6 buddho in the mind7
/7 %a#e the mind still and then drop the 2ord buddho so that you can simply observe nothing
but the in1and1out breath7 It+s li#e standing at the gate o" a cattle1pen and #eeping 2atch over the
cattle to see their characteristics as they come in and out o" the pen7 0hat color are they ;
blac#< red< 2hite< spotted< Are they old or young< Are they calves or "ully gro2n< %a#e sure
you don+t go 2al#ing in 2ith the cattle yet6 "or they might #ic# you and brea# your shins6 or gore
you to death 2ith their horns7 Stay right at the gate7 0hat this means is that you #eep your mind
still in one point7 Hou don+t have to ma#e it go in and out 2ith the breath7 bserving the
characteristics o" the cattle means learning ho2 to observe the breath8 'oes breathing in short
and out short "eel good6 or does in long and out long "eel good< Ho2 about in long and out short6
or in short and out long< Learn to recogni=e 2hich type o" breathing is most com"ortable6 and
then stic# 2ith it7
So there are three steps you have to "ollo28 the "irst step is to stay mind"ul o" the 2ord buddho7
The second is to be mind"ul o" the breath6 thin#ing bud1 2ith the in breath and dho 2ith the out7
'on+t "orget7 'on+t get distracted7 The third step6 2hen the mind is still6 is to drop the 2ord buddho
and to be observant o" nothing but the in1and1out breath7
0hen you can do this6 the mind 2ill gro2 still7 The breath 2ill be still6 too6 li#e a dipper "loating in
a barrel o" 2ater8 the 2ater is still6 the dipper is still6 because no one is pressing on it6 tipping it6 or
hitting against it7 The dipper 2ill #eep "loating in per"ect stillness on the sur"ace o" the 2ater7 r
you can say that it+s li#e climbing up to the top o" a very tall mountain6 or li#e "loating up above the
clouds7 The mind 2ill "eel nothing but a cool sense o" pleasure and ease7 This is the root6 the
heart2ood6 the apex o" all that is s#ill"ul7
It+s called the root because it+s a good :uality that runs deep and tenacious right do2n the middle
o" the heart7 It+s called the heart2ood because it+s solid and resilient6 li#e the heart2ood o" a tree
that insects can+t burro2 into and destroy7 5ven though insects may be able to nibble a2ay at the
tree6 they can go only as "ar as the bar# or the sap2ood7 In other 2ords6 even though distractions
may come and bother us6 they can reach only as "ar as the sense doors8 our eyes6 ears6 nose6
tongue6 and body7 For example6 2hen sights stri#e against the eye6 they go only as "ar as the
eye7 They don+t get into the heart7 0hen sounds stri#e the ear6 they go only as "ar as the ear6 and
not into the heart7 0hen smells stri#e the nose6 they go only as "ar as the nose7 They don+t enter
the heart7 This is 2hy 2e say that the goodness o" meditation is the heart2ood o" 2hat+s s#ill"ul6
because the various "orms o" evil can+t easily destroy the goodness o" the heart 2hen it+s solid
and stable6 in the same 2ay that insects can+t bore into heart2ood7
The s#ill"ulness o" a mind in concentration is called the apex o" all that+s s#ill"ul because it+s high
in :uality7 It can pull all other "orms o" goodness into the mind as 2ell7 0hen the mind is still6 its
goodness spreads out to cover the entire body6 so that 2e stop doing uns#ill"ul things 2ith the
body7 It 2ill cover our speech6 so that 2e stop saying uns#ill"ul things 2ith our mouth7 The
uns#ill"ul things 2e+ve done 2ith our eyes6 ears6 hands6 2ill all get 2ashed a2ay7 In this 2ay6 the
goodness that comes "rom meditating 2ill 2ash out our eyes and ears6 2ill 2ash our hands and
all the various parts o" our body so that they all become clean7
0hen 2e have cleanliness in charge o" our body6 it+s a goodness that+s high in :uality ; &ust as
rain "alling "rom high up in the s#y spreads to cover everything7 The higher it comes "rom6 the
more territory it covers7 0hen the mind is high in :uality6 its goodness spreads to cover our eyes6
ears6 nose6 tongue6 and body7 It spreads to cover sights6 sounds6 smells6 tastes6 and tactile
sensations7 It spreads to cover our thoughts o" past and "uture7 In this 2ay6 this goodness
spreads out until eventually it covers the entire cosmos7 These6 in short6 are a "e2 o" the re2ards
that come "rom meditation7
The high1:uality goodness coming "rom meditation is li#e rain "alling "rom high in the s#y7 Eot only
does it 2ash a2ay the dirty things on the ground6 but it also nourishes the plants so that human
beings can depend on them7 In addition6 it re"reshes people 2ith its coolness7 The $uddha
sho2ered his goodness on the 2orld beginning "rom the very day o" his A2a#ening6 and his
goodness is still raining on us )6@** years later7 The $uddha 2as a Great $eing because o" the
high1:uality goodness he developed through his meditation ; the same meditation 2e+re doing
right no27
To put it simply8 every aspect o" meditation is good7 Eo matter ho2 much you do6 even i" you don+t
seem to be getting any results6 it+s all good regardless7 5ven 2hen you simply repeat the 2ord
buddho6 it+s good "or the mind7 0hen you+re mind"ul o" the breath6 it+s good "or the mind7 0hen
you can ma#e the mind still 2ith the breath6 it+s good "or the mind7 For this reason6 meditation is
something you should do at all times7 'on+t let the time and opportunity to meditate pass you by7
Starting ut Small
%ay >A6 >?@?
The po2er o" the $uddha is more tremendous than that o" all other beings6 human and divine7 His
body is enormous6 in that 2e+ve been ma#ing representations o" it "rom ancient times up to the
present and yet still haven+t "inished the &ob7 His mouth is enormously 2ide7 %any are the things
that he said only once but that other people have repeated 2ithout ceasing8 here I+m tal#ing about
his teachings6 2hich members o" the Sangha have copied do2n into texts and delivered as
sermons "or us to hear up to the present7 The $uddha+s physical mouth 2as small6 but his 2ords
are ama=ingly great6 2hich is 2hy 2e say that his mouth is 2ide7 His eyes are 2ide as 2ell8
they+ve seen the true nature o" the entire cosmos7 This is the 2ay it is 2ith people 2ho are really
good8 they tend to have this #ind o" enormous greatness7
$ig things li#e this have to come "rom small things7 $e"ore the $uddha could become enormous
in this 2ay6 he "irst had to ma#e himsel" small7 In other 2ords6 he cut himsel" o"" "rom his royal
"amily and 2ent alone into the "orest to sit under the branches o" the $odhi tree on the ban#s o"
the EeraG&ara River7 He let his in1and1out breathing gro2 smaller and smaller until it 2as
extremely subtle6 and there the "ire o" his de"ilements and mental "ermentations 2ent totally out
2ithout trace7 He a2a#ened to the "oremost right sel"1a2a#ening6 becoming a $uddha7 His heart6
2hich he had let gro2 so extremely subtle and small6 exploded out2ard in goodness in a 2ay that
is still blatant to us even today7
So I as# that 2e all set our minds on really practicing concentration7 'on+t 2orry about the past or
the "uture or anything else7 0hen the mind is "irmly set in concentration6 #no2ledge and
discernment 2ill arise 2ithout our having to 2orry about them7 'on+t let yoursel" thin# that you
2ant to #no2 this or see that7 These things 2ill come on their o2n7 As the proverb says6 DThose
2ith a lot o" greed get only a little to "eed on9 those content 2ith only a pin#ie+s 2orth 2ill get a
2hole thumb7D Feep bearing this point in mind7
For the mind to range "ar and 2ide6 2andering a"ter outside concepts and preoccupations6 saps
the strength it needs to deal 2ith its various a""airs7 0hatever it then thin#s o" doing 2ill succeed
only 2ith di""iculty7 It+s li#e a gun 2ith a broad1gauged barrel7 I" you put tiny bullets into it6 they
rattle around inside and don+t come out 2ith much "orce7 The narro2er the gauge o" the barrel6
the more "orce the bullets 2ill have 2hen you shoot them out7 It+s the same 2ith the breath8 The
more you narro2 its "ocus6 the more re"ined the breath 2ill become6 until eventually you can
breathe through your pores7 The mind at this stage has more strength than an atomic bomb7
Intelligent orchard o2ners get their bananas to help them plant their orchard6 get their mangoes
to help them plant their orchard7 They don+t have to invest a lot o" capital7 In other 2ords6 they
clear the land bit by bit6 plant it bit by bit6 harvest bit by bit6 sell bit by bit6 until the orchard gro2s
larger and larger all the time7 This 2ay they don+t need to invest much in terms o" labor or capital6
but the results they get are large and lasting7 As "or stupid people6 2hen they start an orchard6 no
matter ho2 large6 they pour all their money into it6 hiring people to clear the land6 plo2 it6 and
plant it all at once7 I" they run into a drought "or three days or seven days running6 their plants all
2ither and die7 Grass and 2eeds spring up and overrun the place7 At that point6 there+s nothing
the o2ners can do6 because the orchard is 2ay too big "or them7 They don+t have the money to
hire the 2or#ers again6 because they used up all their "unds right at the beginning7 All they can do
is sit 2ith their arms around their #nees6 blin#ing bac# the tears7 They+ve lost all their capital and
have no pro"its to sho27 That+s the 2ay it is 2ith people 2ho are greedy7 As "or those 2ho #eep at
their 2or# steadily6 bit by bit6 the results #eep gro2ing bigger and bigger all the time7
House2or# 3 Field2or#
August J6 >?@B
0hen 2e sit and meditate6 there are three things 2e have to 2or# 2ith8
>7 The breath8 ma#e it the ob&ect o" the mind7
)7 %ind"ulness8 thin# o" the meditation 2ord bud1 2ith the in1breath and dho 2ith the out7
/7 The mind8 #eep the mind both 2ith the breath and 2ith the meditation 2ord7 Let the breath
"lo2 com"ortably7 Let the mind be at ease7 'on+t "orce the breath or try to put the mind into a
trance7 Feep the mind "irm and upright6 and don+t let it slip o"" here or there7
These are the things 2e have to study ; not &ust so that 2e+ll #no2 them7 0e study them so that
2e can put them into practice6 i7e76 2e practice them so that 2e+ll come to the #no2ledge 2e
really 2ant7
In #eeping the mind pure6 2e have to cut a2ay perceptions so that they don+t stic# in the heart7
It+s li#e loo#ing a"ter a 2hite sheet spread on our bed7 0e have to 2atch out "or any dust that 2ill
blo2 in on the 2ind and land on the sheet6 and "or any insects ; such as ants or bed bugs ;
that 2ill come to live there7 I" 2e see any dust6 2e have to ta#e the sheet and sha#e it out7
0herever there are any stains6 2e have to launder it immediately7 'on+t let them stay long on the
sheet or else they+ll be hard to 2ash out7 I" there are any insects6 2e have to remove them6 "or
they may bite us and give us a rash or #eep us "rom sleeping soundly7 0hen 2e #eep loo#ing
a"ter our sheet in this 2ay6 it 2ill have to stay clean and 2hite and be a com"ortable place "or us to
sleep7
The dust and insects here are the Hindrances that are the enemies o" the heart7 0e have to loo#
a"ter our heart in &ust the same 2ay 2e loo# a"ter our bedding7 0e can+t let any outside
perceptions come in and stic# to the heart or nibble at it7 0e have to brush them all a2ay7 That
2ay the mind 2ill become calm6 "ree "rom distractions7
0hen 2e meditate6 2e+re giving rise to s#ill in three 2ays8 2e aren+t harming anyone 2ith our
body9 2e aren+t bad1mouthing anyone 2ith our speech9 and 2e+re getting the mind to stay 2ith
good intentions7 In other 2ords6 2e+re staying 2ith buddho 2ith every in1and1out breath6 so 2e+re
not thin#ing o" doing anything evil6 and 2e don+t thin# thoughts o" anger or hatred about anyone7
This 2ay our body6 speech6 and mind are pure7 This is 2hat gives rise to merit and s#ill6 "or 2e+re
not doing any evil at all7
0hen 2e thin# o" the breath in this 2ay6 it+s as i" 2e+re painting a picture on a piece o" 2hite cloth7
ur mind in its ordinary state is li#e a plain piece o" cloth6 2ith no patterns or designs7 0hen 2e
raise the mind to a higher level and thin# o" the "actors o" meditation6 it+s li#e dra2ing a mental
picture on it7 For example6 the 2ord buddho is a mental picture6 inasmuch as 2e can+t see it 2ith
our eyes6 but 2e can see it through our thin#ing7 I" 2e thin# o" it constantly6 it+s as i" our in# or
paint seeps deep into the cloth7 I" 2e don+t thin# buddho6 or thin# o" it in only a super"icial 2ay6 it+s
li#e dra2ing 2ith a pencil7 The picture 2on+t stic# and seep into the heart7 It might get smeared or
entirely erased7
Then 2e add details to our picture8 this is 2hat+s meant by evaluation ,vicara.7 I" 2e #eep at it6 our
picture 2ill become more and more elaborate7 As the picture becomes more and more elaborate6
2e+ll notice 2hether the in1and1out breath has become com"ortable or not7 I" it+s easy and
com"ortable6 #eep it that 2ay7 Sometimes you+ll notice that the mind is com"ortable but the body
isn+t9 sometimes the body is com"ortable but the mind is irritable and distracted9 sometimes the
body is reasonably com"ortable and at ease6 and the mind has settled do2n and isn+t &umping
about7 So 2hen you see any aspect that isn+t com"ortable6 you should "ix it6 in the same 2ay that
a rice "armer has to #eep care"ul 2atch over the sluice gates in his "ield6 clearing out any
branches or stumps that 2ill cut o"" the "lo2 o" the 2ater7 0hen you see anything that isn+t good6
you should get rid o" it7 Hou have to stay observant o" the breath6 to see i" it+s too slo2 or too "ast6
or i" it+s ma#ing you tired7 I" it is6 change it7
This is li#e plo2ing or harro2ing your "ield7 0hen the big clods o" earth get bro#en up and spread
around6 the "ield 2ill be level7 0hen the body gets level and smooth6 #eep it going that 2ay7 The
mind 2ill then become level and smooth as 2ell ; "or it lives 2ith the body6 and no2 it gets to
stay in a place o" com"ort7 0hether it+s good in every part6 or only in some parts6 you+ll #no27
0hen 2e give rise to s#ill in the mind li#e this6 it+s as i" 2e+ve gained 2ealth7 And 2hen 2e gain
2ealth6 things are bound to come and disturb us6 &ust as a tree 2ith beauti"ul6 "ragrant "lo2ers
tends to have caterpillars or insects disturbing its "lo2ers7 0hen the virtues o" the $uddha6
'hamma6 and Sangha arise in the heart6 there are bound to be things that 2ill disturb or destroy
them6 such as visions or Hindrances6 &ust as 2hen a "lo2er is pestered by insects6 it may "all
a2ay "rom the tree7 0hen it "alls o"" the tree6 it 2on+t be able to bear "ruit7 The same 2ith your
mind8 'on+t let your goodness "all a2ay under the in"luence o" the Hindrances7 Hou have to #eep
a"ter it6 to ma#e sure that it stays still and established in the body until there+s no sense o"
anything disturbing it or trying to destroy it7 The mind 2ill then be li#e a spray o" mango "lo2ers
nourished 2ith drops o" mist7 In no long time it 2ill bear "ruit6 and you+ll be able to harvest the "ruit
and eat it in com"ort7
In the 'hammapada6 the $uddha says that a person 2ho is "orget"ul or heedless is li#e a dead
person7 In other 2ords6 i" mind"ulness lapses "or a moment6 you+ve passed out "or a moment7 I" it
lapses "or a long time6 you+ve passed out "or a long time7 So i" you reali=e that it+s lapsed6 you
have to correct things immediately7 In other 2ords6 you re1establish mind"ulness right a2ay7 I"
you+ve reali=ed it+s lapsed6 there+s at least some hope "or you7 Some people don+t even #no2 that
it+s lapsed8 those are the ones 2ho are hopeless7 As the $uddha said6 pamado maccuno padam8
heedlessness is the path o" death7 This is because heedlessness is delusion6 the root o"
uns#ill"ulness7 0hen delusion arises6 it opens the 2ay "or all #inds o" evil and uns#ill"ul things7 So
2e should try to uproot it immediately be"ore it starts gro2ing and spreading its branches "ar and
2ide7 0hen mind"ulness lapses6 it opens the 2ay "or us to thin# o" all #inds o" things6 ma#ing it
hard "or us to "inish our 2or#7 To say nothing o" #eeping trac# o" the breath6 i" mind"ulness #eeps
lapsing 2e couldn+t even "inish 2riting a single letter7
So 2e have to be especially care"ul to maintain mind"ulness7 'on+t let yoursel" "orget or lose trac#
o" 2hat you+re doing7
Strength "or the 4ourney
%ay A6 >?@C
0hen you sit in concentration6 you have to #eep being observant to see 2hether the mind is
established in all the component "actors o" meditation7 Hour practice o" concentration has to be
composed o" three component "actors "or it to count as correct in line 2ith the principles o"
meditation that 2ill give rise to the "ull results that 2e all 2ant7 The component "actors o"
meditation are8
>7 The right ob&ect7 This re"ers to the ob&ect on 2hich the mind settles ; or in other 2ords6 the
breath7 0e have to "ocus our a2areness on the breath and not let it stray out in other directions7
This is the DthanaD or "oundation o" our #ammatthana7
)7 The right intention7 nce 2e+ve "ocused our a2areness on the in1and1out breath6 2e have to
#eep our mind"ulness "ixed solely on the breath by thin#ing bud1 in 2ith the in1breath6 and dho out
2ith the out7 0e have to #eep doing this until the mind is still and in place7 Then 2e can drop the
meditation 2ord7 nce the mind is still and doesn+t go 2andering o"" in other places6 mind"ulness
2ill stay snug 2ith the breath 2ithout slipping a2ay or gro2ing absent minded7 This is the
intention6 the #amma o" our #ammatthana7
/7 The right :uality7 This re"ers to the s#ill 2ith 2hich 2e can improve6 ad&ust6 and spread the
breath so that it becomes com"ortable7 For example6 i" short breathing is uncom"ortable6 change it
so that it+s a little longer7 I" long breathing is uncom"ortable6 change it so that it+s a bit shorter7
bserve long breathing6 short breathing6 "ast or slo2 breathing6 and then #eep on breathing in
2hichever 2ay is most com"ortable7 I" any problem or discom"ort arises6 ma#e "urther changes7
$ut don+t tense up the breath or try to hold it7 Let the body breathe in and out 2ith a sense o"
ease7 The breath 2ill then "eel 2ide open6 agile6 and spacious7 It 2on+t get bottled up in any one
spot6 2on+t "eel heavy or con"ined7 0hen this is the case6 a sense o" "ullness and re"reshment6 a
cool sense o" ease 2ill arise in the mind7 As "or the body6 it+ll "eel at ease as 2ell7 This is the
essence o" 2hat is good6 the s#ill"ulness that 2e all desire7
0hen 2e can train the mind to stay "irmly in these three "actors o" meditation6 it+ll become tame
and obedient6 and no longer stubborn ; because once our mind becomes s#ill"ul and intelligent6
it+ll gain a sense o" 2hat+s good "or us6 2hat+s not6 2hat are the a""airs o" other people6 2hat are
our o2n a""airs7 0hen this happens6 there 2on+t be a lot o" con"usion7 It+s the same as 2hen
2e+ve trained an ox7 0e can put it to good 2or# and 2on+t have to 2aste a lot o" rope to #eep it
tied do2n7 That+s 2hen 2e can be at our ease7 5ven i" 2e let it 2ander o"" on its o2n6 it 2on+t get
lost7 0hen it goes a2ay6 it+ll come bac# to its pen on its o2n6 "or it #no2s 2hich pen belongs to its
o2ner6 2hich pens belong to other people6 2hich person is its o2ner and 2hich people are not6
2hich plants are the grasses it can eat6 2hich plants are the rice plants it shouldn+t7 This 2ay it
2on+t invade the "ields o" other people6 trampling their crops and eating their rice6 2hich 2ould
give rise to all sorts o" controversies and bad "eelings7 That 2ay6 2e can live in peace7
It+s the same 2ith the mind7 nce it+s trained6 it+ll become tame7 It 2on+t go traipsing o"" a"ter
external thoughts and preoccupations7 Eormally6 the mind doesn+t li#e to stay 2ith the body in the
present7 Sometimes it goes "lo2ing out the eyes6 sometimes out the ears6 sometimes out the
nose6 the tongue6 and the body6 so that it splits into "ive di""erent currents6 &ust li#e a river that
splits into "ive channels instead o" staying in one8 the "orce o" the current gets 2ea#ened7 And in
addition to lea#ing out the "ive sense doors a"ter sights6 sounds6 smells6 tastes6 and tactile
sensations6 the mind also goes "lo2ing out a"ter thoughts o" the past and thoughts o" the "uture
2ithout ever staying "irmly in the present7 This is 2hy it #no2s no peace6 because it doesn+t get
any time to rest7 As a result6 its strength begins to "ail6 and 2hen the strength o" the mind gro2s
2ea#er6 so does the strength o" the body7 0hen this is the case6 2e can+t bring any o" our pro&ects
to completion6 either in the area o" the 2orld or o" the 'hamma7
0hen this happens6 2e+re li#e a sic# person 2ho+s a burden on his doctors and nurses7 The
doctors have to #eep ma#ing visits to chec# up on his symptoms7 The nurses have to "eed him6
give him medicine6 and ta#e him to the bathroom7 0hen he tries to sit up6 he needs someone to
support him7 The people loo#ing a"ter him have to go 2ithout sleep both by day and by night6 and
can never leave him alone7 As "or the people "inancially responsible6 they have to run around
trying to "ind money to pay the medical bills7 The 2hole "amily is 2orried and concerned6 and the
sic# person himsel" can "ind no com"ort7 He can+t go any2here6 can+t do anything6 can+t eat solid
"ood6 can+t get any sleep8 everything becomes a problem7
In the same 2ay6 2hen our minds aren+t :uiet and still6 and instead #eep "lo2ing out a"ter
concepts and preoccupations6 2e+re li#e sic# people7 0e don+t have the strength to bring our 2or#
to completion7 This is because the untrained mind goes 2andering o"" as it li#es and is very
stubborn7 Hou can+t tell it to do anything at all7 I" you tell it to lie do2n6 it+ll sit do2n7 I" you tell it to
sit do2n6 it+ll get up and 2al#7 I" you tell it to 2al#6 it+ll start running7 I" you tell it to run6 it+ll stop7 Hou
can+t really control it at all7 0hen this is the case6 all sorts o" uns#ill"ul :ualities ; ignorance and
de"ilements li#e greed6 anger6 and delusion6 or the "ive Hindrances ; 2ill come "lo2ing into the
mind6 overcoming it and possessing it in the same 2ay that people get possessed by spirits7
0hen this is the case6 2e+re in all sorts o" trouble and turmoil ; all because the mind doesn+t
have the strength it needs to 2ithstand ignorance or to drive it out o" the heart7
The $uddha sa2 that this is the 2ay things are "or people by and large6 causing them to su""er6
2hich is 2hy he taught us to gather up the strength o" body and strength o" mind 2e need to "ight
o"" these various "orms o" su""ering7 In other 2ords6 he taught us to practice concentration so as to
ma#e the strength o" our mind "irm and solid7 -racticing concentration means training the mind to
be :uiet and still7 As the mind stays :uiet and still "or longer and longer periods o" time6 it+ll
become clear7 0hen it+s clear6 the light o" discernment 2ill arise 2ithin it7 This discernment is the
strength that 2ill enable the mind to contend 2ith all sorts o" events6 both good and bad6 "or it+ll
have the intelligence enabling it to 2ise up to all the preoccupations coming in by 2ay o" the
eyes6 ears6 nose6 tongue6 body6 and intellect7 It 2ill be able to identi"y perceptions o" past6
present6 and "uture7 It 2ill be ac:uainted 2ith the properties6 aggregates6 and sense media6
#no2ing 2hat+s good6 2hat isn+t6 2hat+s 2orth thin#ing about6 2hat+s not6 2hat+s untrue6 2hat+s
true7 0hen it #no2s this6 it+ll become dispassionate6 disenchanted6 and 2ill let go o" all thoughts
and concepts6 let go o" its attachments to the body6 let go o" its attachments to things outside6 all
o" 2hich arise "rom the process o" "abrication and have no real enduring essence7
0hen the mind can let go o" all thoughts and preoccupations6 it+ll become light and agile6 li#e a
person 2ho has put do2n all the burdens she+s been carrying on her shoulders and in her hands7
She can 2al#6 run6 and &ump 2ith agility7 She can sit do2n or lie do2n 2ith ease7 0herever she
goes6 she+s com"ortable7 0hen the mind has experienced a sense o" com"ort6 it+ll become happy
and "ull7 It 2on+t "eel hungry7 0hen it+s "ull and happy6 it can rest7 nce it+s rested6 it+ll have
strength7 0hatever tas#s it underta#es6 in terms o" the 2orld or the 'hamma6 2ill succeed7 I" the
mind lac#s a sense o" "ullness6 though6 it+ll be hungry7 0hen it+s hungry6 it+s in a lousy mood8
irritable and upset7 0hen this is the case6 it+s li#e a sic# person 2ho doesn+t have the strength to
complete any tas# 2ith ease7
As "or people 2ho have practiced concentration to the point 2here their minds are :uiet and still6
they+re no longer hungry6 "or they have a sense o" "ullness 2ithin them7 This gives them "ive #inds
o" strength ; conviction6 persistence6 mind"ulness6 concentration6 and discernment ; 2hich 2ill
enable them to advance to even higher levels o" goodness7 0hen the mind is still6 it develops
mental serenity7 0hen the body is still6 it develops physical serenity as 2ell8 the various
properties 2ithin it are peace"ul and harmonious6 and don+t :uarrel 2ith one another7 The 2hole
body is then bathed in the purity that comes "lo2ing out the currents o" the mind through the
properties o" earth6 2ater6 "ire6 and 2ind6 caring "or them and protecting them7 0hen things are
protected and cared "or6 they don+t run do2n7 In this 2ay the properties o" the body reach a state
o" harmony6 giving them the strength they need to 2ithstand "eelings o" pain and 2eariness7 As
"or the mind6 it+ll develop greater and greater strength6 enabling it to 2ithstand all sorts o" mental
torments7 It+ll #eep getting more and more po2er"ul6 li#e the gunpo2der used to ma#e roc#ets and
"ire2or#s7 0hen it+s lit6 it explodes and shoots all the 2ay up to the s#y7
0hen 2e practice concentration6 it+s as i" 2e 2ere gathering provisions "or a trip7 The provisions
here are the s#ill"ul :ualities 2e develop in the mind7 The more provisions 2e have6 the more
com"ortably 2e can travel and the "urther 2e can go7 0e can go to the human 2orld6 the deva
2orlds6 the brahma 2orlds6 or all the 2ay to nibbana7 0hen 2e have a lot o" provisions6 our
traveling is easy6 "or 2e can a""ord to go by car or by boat7 0e can stay in com"ortable places and
have plenty o" "ood to eat7 The trip 2on+t tire us6 and 2e can go "ar and "ast7 As "or people 2ith
meager provisions6 they can+t a""ord the car"are6 so they have to go bare"oot6 2al#ing on gravel
and stepping on thorns6 exposed to the sun and rain7 They can+t stay in com"ortable places9
they+re lac#ing in "ood9 their progress is tiring and slo27 $y the time they reach their destination
they+re ready to give up6 "or they+re all out o" strength7 $ut 2hether 2e travel :uic#ly or slo2ly6
2e+re all headed to the same destination7 For example6 suppose 2e+re all going to $ang#o#7
Those 2ho go by "oot 2ill get there in three months9 those 2ho go by car6 in three days9 2hile
those 2ho get on a plane 2ill arrive in three minutes7
For this reason6 you shouldn+t get discouraged in your e""orts to do 2hat+s good7 'evelop as much
strength as you can6 so that you+ll have the provisions and vehicles you+ll need to help speed you
along to your goal7 nce you+ve arrived6 you+ll experience nothing but happiness and ease7 0hen
you practice the 'hamma6 even i" you don+t reach the paths6 their "ruitions6 or nibbana in this
li"etime6 at the very least you+re developing the conditions that 2ill help you along the 2ay in the
"uture7
0hen 2e meditate6 it+s as i" 2e 2ere driving a car on a trip7 I" you have a sense o" ho2 to ad&ust
and improve your breath6 it+s li#e driving along a smooth6 paved road7 The car 2on+t run into any
obstacles6 and even a long trip 2ill seem short7 As "or people 2ho aren+t centered in
concentration6 2hose minds are slipping and slithering around 2ith no sense o" ho2 to improve
their breathing6 they+re driving their car along a bumpy6 unpaved road "ull o" potholes7 In some
spots the bridges have collapsed7 In others the road is 2ashed out7 0hat this means is that their
mind"ulness lapses and they let their minds "all into thoughts o" the past and "uture7 They don+t
stay put in the present7 I" they don+t #no2 ho2 to repair their road6 they+ll #eep running into
dangers and obstacles7 Their car 2ill #eep getting bogged do2n7 Sometimes they spend 2ee#s
and months stuc# in one place6 and their short trip turns into a long one7 Sometimes they go bac#
to the beginning point and start all over again7 Running bac# and "orth li#e this6 around and
around in circles6 they+ll never be able to get to the goal7
So I as# that you all remember this discussion o" the 'hamma and ta#e it to heart7 Try using it to
ma#e ad&ustments in your mind and see 2hat happens7 I" you train the mind correctly in line 2ith
the three "actors o" meditation that I+ve mentioned here6 you may 2ell meet 2ith the peace and
happiness "or 2hich you aim7
Into -osition
Indated6 >?@C
0hen meditators Dget into position6D exactly 2hat are they doing< DGetting into positionD means
ma#ing the mind stay in place6 ma#ing it stay 2ith the body6 not letting it go stay 2ith other people
or thin# about anything else at all7 I" the mind stays outside o" the body6 it+s li#e a battery 2ithout
any current7 Hou can+t get any use out o" it7 Hou can+t use it to produce heat or give o"" light7 So
this is 2hy 2e+re taught to #eep the mind inside7
0hen trees are 2ithered and dry6 it+s because they don+t have any 2ater to nourish them7 The
same holds true 2ith us7 I" the mind doesn+t stay inside the body6 the body 2on+t "lourish7 It+ll have
to 2ither and 2ear out6 gro2 ill in one 2ay or another6 and eventually die because o" this disease
or that7 So the mind is li#e 2ater that permeates the body to give it nourishment7 I" the mind
"ocuses its attention outside o" the body6 then the body 2on+t be able to gain any sense o"
"reshness6 "ullness6 or ease7 This is because the mind is the most important "actor in"luencing the
body7 It+s our most valuable resource7
Eo26 2hen the mind is a valuable resource in this 2ay6 2e should learn ho2 to loo# a"ter it7 0e
have to hand it over to someone 2e can trust7 In other 2ords6 2e entrust it to somebody
venerable7 $ut the 2ord venerable here doesn+t mean the external venerables6 li#e mon#s6
because not all mon#s are trust2orthy7 Some o" them are good mon#s6 some o" them aren+t7 I" 2e
let them cheat us out o" our valuables6 2e end up even 2orse o"" than be"ore7 Eo6 venerable here
means internal venerables8 the venerable :ualities o" the $uddha6 'hamma6 and Sangha 2ithin
the mind7
0hen 2e meditate6 2e+re handing our minds over to these venerable :ualities7 They+re :ualities
that are #ind and considerate7 They 2on+t abuse us or cause anyone any harm7 This is 2hy 2e
can 2holeheartedly entrust our valuables ; our mind ; to them7 For example6 2hen 2e
meditate buddho6 buddho6 2e have to be sincere to these :ualities7 0e really have to thin# about
them7 0e don+t &ust thin# about them in &est7 DThin#ing in &estD means that 2e thin# 2ithout really
being intent7 0e have to be really intent on #eeping buddho 2ith the mind6 and the mind 2ith
buddho each and every time 2e breathe in and out7 This is 2hat it means to be sincere in our
thin#ing7 It+s the #ind o" thin#ing that serves a purpose7
The purpose here is to develop something o" real and abundant essence 2ithin ourselves ; to
create results that 2ill be lasting7 Things that don+t serve any real purpose are those giving results
that don+t last7 0hen 2e tal# about lasting results8 "or example6 2hen you sit here and meditate6
you+ll "ind that the results 2ill continue appearing even a"ter you die7 $ut i" you aren+t really
meditating6 i" you let your mind thin# about other things6 you+ll "ind that the results 2ill vanish at
death6 because the things you thin# about aren+t certain or sure7 They+re not lasting7 They+ll have
to change6 deteriorate6 and end up disappearing and dying in the same 2ay that you 2ill7
0hen 2e ma#e ourselves :uiet and still ; 2hen 2e put the mind into concentration ; it+s as i"
2e+re charging our battery7 nce our battery is charged6 2e can put it to use 2henever 2e 2ant7
0hen our battery is "ully charged ; "ull o" discernment ; 2e can use it "or any sort o" purpose at
all7 0e can hoo# it up to a 2ire and use it to coo# our "ood or light our home7 I" 2e simply charge
it6 2ithout connecting it up to anything6 the current 2ill stay there6 cool in the battery6 2ithout
causing danger o" any sort6 li#e the current in a "lashlight cell7 I" a battery is &ust sitting there6 2e
can touch it 2ith our hands and see that it "eels cool6 not the least bit hot ; and yet there+s still
the "ire o" electricity in there7 I" 2e need light or 2ant to coo# our "ood6 all 2e have to do is hoo#
up a 2ire and turn on the s2itch6 and the electricity 2ill come out o" the battery to achieve
2hatever aims 2e have in mind7
ur DbatteryD is the mind in concentration7 I" 2e hoo# up the 2ire o" ardency to roast our
de"ilements6 the po2er o" our current6 or discernment6 2ill burn them to ashes7 As 2hen 2e coo#
"ood to get rid o" its ra2ness8 the "ood 2ill be saved "rom going spoiled and 2ill bene"it the body7
In the same 2ay6 people 2ho have discernment 2ithin themselves can eliminate all the
de"ilements that present a danger and cause su""ering to the body and mind7 This is 2hy 2e+re
taught to develop concentration8 so as to accumulate the discernment that 2ill bene"it us both in
this present li"etime and on into the next7
T2o Guardian %editations
August >>6 >?@B
0hen you sit and meditate6 #eep observing t2o important "actors8 >. the body6 2hich is 2here the
mind d2ells9 and ). the mind6 2hich is the "actor responsible "or good and evil7
The mind is a "actor that+s extremely "ic#le and "ast7 It li#es to slip o"" loo#ing "or all sorts o"
nonsense6 "or things that bring us nothing but trouble7 It doesn+t li#e to stay in place7 Eo2 it goes
running here6 no2 it goes running there6 bringing bac# di""erent #inds o" su""ering7 That+s 2hy 2e
say that it+s "ic#le and "ast8 easily diverted6 hard to loo# a"ter7 Eo26 since our mind is so "ic#le and
"ast6 the $uddha had to search "or a method by 2hich 2e can ta#e this 2ea# point and turn it
around into something good7 He teaches us to develop concentration by "ocusing on the body7 In
other 2ords6 he has us "ix our attention on one o" the really important "actors o" the body6 the
breath7 The breath is 2hat helps us "ind com"ort and ease in all the parts o" the body7 It+s 2hat
#eeps the body alive7 All o" our sense doors ; the eyes6 the ears6 the nose6 the tongue6 the body6
and the mind ; depend on the breath to create the sensations by 2hich they receive impressions
o" outside things and bring them in to have an e""ect on the body7 For instance6 the "unction o" the
eyes is to receive impressions o" "orms "or us to see7 The "unction o" the ears is to receive
impressions o" sounds "or us to hear7 The "unction o" the nose is to receive impressions o"
aromas "or us to smell7 The "unction o" the tongue is to receive impressions o" "lavors "or us to
taste7 The "unction o" the body is to receive impressions o" tactile sensations "or us to touch7 The
"unction o" the mind is to receive impressions o" the various things that come in via these other
"ive senses7
So 2hen 2e meditate6 2e have to close all o" these sense doors o"" tight7 0e close our eyes8 2e
don+t have to loo# at pretty sights or ugly ones7 0e close our ears6 so that 2e don+t listen to
anything that isn+t necessary ; i7e76 anything that isn+t bene"icial to listen to7 nly the 2ords that
advise us to do good should 2e listen to7 As "or the nose6 it+s necessary "or li"e7 I" 2e don+t have
the nose as our breathing passage6 2e start having problems in the other parts o" the body6 so 2e
#eep it open7 As "or the mouth6 2e #eep it closed7 And as "or the body6 2e #eep it in one position6
as 2hen 2e sit 2ith our legs crossed6 li#e 2e+re doing right no27
0e have to try to #eep these sense doors closed o""6 so that 2e don+t use our eyes6 ears6 nose6
tongue6 body6 or mind in any other activity aside "rom practicing concentration7 0e herd the mind
into one preoccupation6 so that it stays in its home6 the body6 2ith the 2indo2s and doors all shut7
The mind is the heart1property or heart1element7 The nature o" the mind is that it+s "aster than the
2ind in the air6 2hich "lo2s to and "ro6 up and do2n6 and never stays in place7 So 2e have to
bring our mind"ulness into the mind so that 2e can ta#e this 2ea# point and turn it around into
something good7 This is called bhavana6 or mental development through meditation7 0e "ocus on
the breath and recollect the :ualities o" the $uddha7 0hen 2e start o"" recollecting the $uddha in
this 2ay6 2e simply thin# o" the 2ord6 buddho7 0e don+t yet have to analy=e 2hat it means7
$uddho is a name "or mind"ulness7 It means being a2are6 being a2a#e7 $ut i" 2e simply thin# o"
the 2ord buddho6 it doesn+t "ul"ill all the "actors "or mental development through meditation7 0hen
2e thin# the 2ord6 2e have to steady and ad&ust it so that it stays in rhythm 2ith the breath7 0hen
2e breathe6 2e have to breathe &ust right6 not too slo26 not too "ast6 2hatever "eels natural7 Then
2e thin# buddho bac# and "orth 2ith the breath6 ad&usting our thin#ing so that it merges 2ith the
breathing7 That+s 2hen 2e can say that 2e+re "ul"illing the "actors o" meditation7
This is called recollection o" the $uddha6 in 2hich 2e thin# o" the :ualities o" the $uddha in an
abbreviated 2ay6 depending on the breath as our "ocal point and #eeping our mind"ulness in
charge o" the thin#ing7
0hen mind"ulness becomes one 2ith the breath and 2ith our a2areness in this 2ay6 our various
senses 2ill gro2 even and calm7 The mind 2ill gradually gro2 more and more :uiet6 bit by bit7
This is called getting established in the "irst Dguardian meditationD ; recollection o" the $uddha ;
in 2hich 2e use our thin#ing as a path o" practice7
This #ind o" thin#ing gives results "or $uddhists o" all sorts7 At the same time6 it brings us into the
"actors that are help"ul "or the mind ; mind"ulness and alertness ; the "actors that support the
mind in getting established in goodness7
The second guardian meditation is good 2ill7 The 2ord good 2ill ; metta ; comes "rom mitta6 or
"riend7 As a :uality6 it means love6 benevolence6 "amiliarity6 intimacy7 0hen 2e imbue our mind
2ith good 2ill6 2e escape "rom animosity and hostility7 In other 2ords6 2e should remind
ourselves that 2e+re going to stay 2ith our "riend at all times7 0e 2on+t go 2andering o""7 0e
2on+t leave our "riend in a lurch7 ur "riend6 here6 is the body6 because the body and mind have to
depend on each other at all times7 The body has to depend on the mind7 The mind has to depend
on the body7 0hen people are "riends they have to love each other6 2ish each other 2ell6 stic#
2ith each other6 be intent on helping each other at all times7 They don+t abandon each other7
So tell yoursel" that 2hen the body breathes in6 you+re going to stic# 2ith the breath7 In -ali6 the
breath is called #aya1san#hara6 or bodily "abrication6 because it+s 2hat "ixes the body to #eep it
alive7 It+s li#e the coo# 2ho "ixes "ood in a home so that the people in the "amily can eat their "ill
and be happy7 I" there+s something 2rong 2ith the coo#6 then there+s going to be turmoil and
chaos in the house7 I" the coo# o" the body ; the breath ; gets 2eird6 everyone else in the body
; the properties o" earth6 2ater6 2ind6 and "ire ; 2ill all have to su""er and get thro2n into a
turmoil as 2ell7 So 2e can say that the breath is the property that loo#s a"ter all the properties in
the body7 For example6 2e inhale the breath into the lungs7 There it cleanses the blood in the
lungs6 2hich gets sent to the heart7 The "unction o" the heart is to send the blood out to nourish all
the parts o" the body6 so that the blood and the breath energy "lo2 normally7 I" the breath isn+t as
good as it should be6 the lungs 2on+t be as good as they should be7 The heart 2on+t be good6 the
blood it pumps out 2on+t be good6 so all the various parts o" the body 2ill have to su""er as a
result7 This is 2hen the properties o" the body are said to be de"iled7
I" the mind really has good 2ill "or the body6 then it has to loo# a"ter the breath in the body to #eep
it "unctioning properly7 So 2e have to #eep a"ter our Dcoo#D to ma#e sure that she isn+t "ilthy6 la=y6
or apathetic7 ther2ise6 she+ll put poison in our "ood to #ill us6 or "ilth in our "ood to ma#e us sic#7
So 2e have to ma#e sure that our coo# is clean and pure in her habits6 as 2hen 2e breathe the
:ualities o" the $uddha in 2ith the breath7
The breath accompanied by buddho is called the su##a breath6 or the clean6 clear breath7 0hen
the master o" the house is clean and circumspect li#e this6 the coo# 2ill have to be clean and
circumspect6 too7 All the employees in the house 2ill have to be clean7 In other 2ords6 2hen 2e+re
mind"ul6 the breath that goes into the body 2ill be a pure breath7 0hen it reaches the heart6 it 2ill
cleanse the blood in the heart so that it+s pure as 2ell7 0hen the heart pumps this pure blood6
sending it to nourish the body6 the body 2ill be puri"ied6 too7 And then the mind 2ill have to "eel
2ell7 In other 2ords6 the heart is good6 the nourishment in the blood is good7 0hen the mind is in
good shape li#e this6 the blood 2on+t become abnormal7 And 2hen this good blood is sent to
nourish the nerves throughout the body6 the body 2ill have to "unction 2ell7 It 2on+t "eel tired or
aching7
This is because 2e+ve ad&usted our breath 2ell6 so that 2e can treat all #inds o" diseases and
pains7 0hen the purity o" the breath spreads throughout every blood vessel6 the bad things
already there in the body 2ill have to scatter7 Those that haven+t yet appeared 2on+t be able to
appear7 This 2ill help the body to be balanced and normal7
0hen the breath is in good shape and the heart is in good shape6 then the "ire property in the
body 2on+t be too strong7 I" the breath isn+t right6 or i" it+s too hot6 then the "ire property gets
thro2n out o" balance7 0hen it gro2s too hot6 the blood thic#ens and gets stuc# in the capillaries6
ma#ing us sleepy or giving us a headache7 I" it gro2s too cold6 it gives us the shivers or ma#es us
"everish7
So the breath is more important than any o" the other the properties in the body7 It assists the "ire
property6 2hich in turn distills the li:uid property7 The li:uid property in the body "alls into t2o
sorts8 the part that hardens and turns into earth6 and the part that stays li:uid by its nature7 0hen
the breath "unctions properly6 all the other properties "unction properly6 and the body 2ill "eel
rested and at ease7
This is called sho2ing good 2ill "or yoursel"7 The mind stic#s 2ith the breath6 the breath stic#s
2ith the body6 the body stic#s 2ith the mind7 They don+t abandon one another7 They+re
a""ectionate6 intimate6 harmonious ; they+re good "riends7
0hen people stay together they become intimate and "amiliar 2ith one another7 I" they don+t stay
2ith one another6 they can+t become "amiliar 2ith one another7 And 2hen they+re not on "amiliar
terms6 they don+t really #no2 one another7
0hen people are "riends and on "amiliar terms6 they trust one another7 They tell one another their
secrets7 They don+t hide 2hat+s going on7 In the same 2ay6 2hen 2e become close "riends 2ith
the body and on "amiliar terms6 2e+re going to learn all the body+s secrets7 For instance6 2e may
learn 2hat #amma in the past led to the birth o" the body the 2ay it is ; 2hat our previous
li"etimes 2ere li#e6 2hat good and bad things 2e did6 that led to the body+s being li#e this or that7
0e+ll learn ho2 the "our properties o" the body "unction7 0e+ll learn ho2 things arise and pass
a2ay at the properties o" the eye6 ear6 nose6 tongue6 body6 and intellect7 0e+ll get to #no2 the
secrets o" the various a""airs connected 2ith the body6 because it 2ill have to reveal its true nature
to us in every 2ay ; &ust as 2hen 2e open the cover on a serving dish6 enabling us to see 2hat+s
there in the dish7
0hen 2e come to #no2 ho2 things "unction in the body this 2ay6 that+s called vi&&a6 or clear
#no2ing7 This sort o" clear #no2ing arises "rom the stillness o" the mind7 0hen the body and mind
are both :uiet together6 they give #no2ledge to each other7 4ust as 2ith people8 i" 2e+re "riendly
2ith them6 they+re bound to be "riendly 2ith us7 I" 2e+re antagonistic 2ith them6 they+re bound to
be antagonistic 2ith us7 In the same 2ay6 2hen the body is "riendly 2ith the mind6 the mind is
bound to be "riendly 2ith the body7 In other 2ords6 it can help the various parts o" the body7 It can
help ma#e the body act in line 2ith its thoughts7 I"6 "or instance6 there+s a "eeling o" pain or
2eariness6 2e can gather the po2er o" the mind at "ull strength to thin# o" the "eeling going a2ay6
and that "eeling o" pain or 2eariness may completely vanish6 simply through the po2er o" a single
mental moment7 -eople 2ho have helped each other in the past have to help each other all the
time7 I" 2e can help them6 they+re bound to be able to help us7
The ability to do this comes "rom the po2er o" the mind that+s capable o" giving orders in line 2ith
its aspirations7 0hen 2e can ma#e our "riend good through the po2er o" our thought6 then all our
"riends can become good7 For example6 2hen 2e thin# o" puri"ying the breath6 the breath 2ill help
improve the "ire property7 The "ire property 2ill help improve the li:uid property7 The li:uid
property 2ill help improve the earth property7 0hen all the properties help one another in this 2ay6
they become balanced and a help to the body6 so that the body can be healthy7
As "or the mind6 it gro2s cool and calm7 Anyone 2ho comes near 2ill pic# up some o" that
calmness as 2ell7 4ust li#e a mountain cool in its depths8 2hoever 2al#s past 2ill be cooled as
2ell6 even though the mountain didn+t ma#e a point o" splashing 2ater on them to cool them o""7
Here 2e+ve been spea#ing about the body7 As "or the mind6 2hen it+s pure it gives even greater
results7 0hen 2e thin# using the po2er o" the pure mind6 the currents go "aster than lightning
through the s#y6 and they can go all around the 2orld7 I" anyone 2ants to come and harm us6 they
can+t get near6 because the current o" a pure6 strong mind has the po2er to 2ard o"" all #inds o"
danger7 Ta#e the $uddha as an example8 Eo one could #ill him7 -eople 2ho thought o" #illing him6
as soon as they got near him6 sa2 him as their loving "ather7 Those 2ho 2ere sub&ect to the
current o" the $uddha+s purity let go o" their evil habits and turned into good people9 they let go o"
their violence and viciousness6 becoming gentle and mild7 Angulimala6 "or instance8 I" he hadn+t
been 2illing to listen to the $uddha6 he 2ould have been s2allo2ed up by the earth7 $ut he 2as
able to thin#6 DThe $uddha 2on+t #ill me7 I 2on+t #ill anyone7D He immediately put do2n his
2eapons6 gave up #illing once and "or all6 ordained6 and became one o" the $uddha+s noble
disciples7
So in the same 2ay6 2e should thin# o" the :ualities o" the $uddha6 'hamma6 and Sangha 2ith
every in1and1out breath7 0hen 2e stay 2ithin the territory o" the 'hamma in this 2ay6 it+s as i" 2e
2ere having an audience 2ith the $uddha himsel"7 5ven though ; 2hen 2e #eep thin#ing o" the
:ualities o" the $uddha6 'hamma6 and Sangha ; 2e #eep going over the same old territory over
and over again6 2hat+s 2rong 2ith that< Actually6 2hen 2e use our po2ers o" directed thought
,vita##a. and evaluation ,vicara. bac# and "orth this 2ay6 the results 2e end up 2ith are positive8
a sense o" "ullness that spreads throughout every part o" the body7 The mind 2ill "eel "ull and
bright7 The heart 2ill "eel blossoming6 established in the sense o" "ullness6 or rapture ,piti.6 that
comes 2ith thoughts o" good 2ill7 0hen the heart is "ull in this 2ay6 it+s at ease6 &ust as 2hen
2e+ve eaten our "ill o" "ood7 And 2hen the heart is "ull6 its "riend the body is sure to "eel "ull and
rested as 2ell7 0e+ll be at our ease both in body and in mind6 &ust as 2hen 2e see our children
and grandchildren 2ell1"ed and sleeping soundly7 This is called pleasure ,su#ha.7 And 2hen 2e
see that something gives pleasure to our children and grandchildren6 2e have to "ocus our e""orts
on it continually7 This is ho2 the mind reaches singleness o" preoccupation ,e#aggatarammana.6
entering into a state o" peace6 "ree "rom every sort o" disturbance and danger7
-laying Host
September )A6 >?@B
0hen you sit and meditate6 tell yoursel" that your body is li#e your home7 0hen you repeat the
2ord buddho in 2ith the breath6 it+s li#e inviting a mon# into your home7 0hen people invite a
mon# into their home6 2hat do they do in order to :uali"y as having good manners< >. They have
to prepare a place "or him to sit do2n7 ). They provide him 2ith good "ood or drin#ing 2ater7 /.
They have to converse 2ith him7
0hen 2e meditate6 Dpreparing a place to sit do2nD means thin#ing bud1 in 2ith the in1breath6 and
dho out 2ith the out7 I" 2e+re mind"ul to thin# in this 2ay6 the 2ord buddho 2ill al2ays stay snug
2ith the breath7 0henever our thin#ing slips a2ay "rom the breath6 it+s as i" 2e put a rip in the
seat 2e+re preparing "or our guest7 And don+t "orget that be"ore you prepare a seat6 you "irst have
to s2eep the place clean7 In other 2ords6 2hen you "irst start out6 you should breathe in long and
deep and then let the breath come all the 2ay out6 t2o or three times7 Then you gradually allo2
the breath to gro2 lighter6 bit by bit6 until it+s &ust enough "or you to "ollo2 com"ortably7 'on+t let it
gro2 any 2ea#er or stay any stronger than &ust right7 Then you start combining buddho 2ith the
in1and1out breath7 0hen you do this6 your visiting mon# 2ill come into your home7 Eo2 ma#e
sure that you stay 2ith him7 'on+t go running o"" any2here else7 I" your mind runs o"" to hang
around 2ith external concepts o" past or "uture6 it+s as i" you+ve run a2ay "rom the mon# you+ve
invited into your home ; 2hich is really bad manners7
nce the mon# has sat do2n in the seat you+ve prepared "or him6 you have to give him some
good "ood or 2ater6 and then "ind good things to converse 2ith him7 The good "ood here is the
"ood o" intentions6 the "ood o" sensory contact6 and the "ood o" consciousness7 The "ood o"
intentions stands "or the 2ay you ad&ust the breath so as to ma#e it com"ortable both "or the body
and "or the mind7 For instance6 you+re observant to see 2hich #ind o" breathing is good "or the
body6 and 2hich #ind is bad7 0hat #ind o" in1breathing "eels easy< 0hat #ind o" out1breathing
"eels easy< 'oes it "eel good to breathe in "ast and out "ast< Ho2 about in slo2 and out slo2<
Hou have to experiment and then taste the "ood you+ve prepared7 This is one #ind o" "ood "or the
mind7 This is 2hy being intent to stay 2ith the breath is called the "ood o" intention7 0hen you
ad&ust the breath to the point 2here it "eels com"ortable and in good order6 it+ll give rise to a sense
o" "ullness and ease7 That+s 2hen you can say that you+ve provided your visiting mon# 2ith good6
nourishing "ood7 0hen he+s "inished his meal6 he+s going to chant blessings "or the sa#e o" your
2ell1being and happiness6 so that you+ll be "ree "rom pain and su""ering7 r6 as the saying goes6
the po2er o" the $uddha gets rid o" su""ering7 In other 2ords6 2hen you+ve ad&usted the breath
properly6 the pains in the body 2ill disappear7 5ven though there may be some that don+t
disappear6 they don+t impinge on the mind7 As "or pain and su""ering in the heart6 that 2ill all
disappear7 The mind 2ill cool do2n7 0hen it cools do2n6 it+ll be at its ease ; :uiet6 blooming6 and
bright7
And as "or the saying6 the po2er o" the 'hamma gets rid o" dangers8 the various "orms o" %ara
coming to disturb the body6 such as the pains o" the aggregates6 2ill all vanish7 The mind 2ill be
"ree "rom dangers and animosities7
And as "or the saying6 the po2er o" the Sangha gets rid o" disease8 all the various diseases in the
mind ; sorro26 lamentation6 pain6 distress6 and despair ; 2ill disappear7 This 2ay6 once you+ve
invited this mon# into your home and provided him 2ith good "ood6 he+s going to give you three
#inds o" blessing8 you escape "rom pain6 "rom danger6 and "rom disease7 This is part o" the
blessing that your visiting mon# 2ill give you7 $ut i"6 2hen you+ve invited a mon# into your home6
you go running o"" outside ; in other 2ords6 i" you "orget the breath or go hanging around 2ith
external thoughts ; it+s really impolite6 and the mon# is going to be put to di""iculties7 It+s as i" you
had invited him into your home but had "orgotten to prepare his meal7 So i" you aren+t really intent
on the breath and don+t really 2elcome your mon# into your home6 you 2on+t get this #ind o"
blessing7
The last part o" inviting your mon# into your home is to converse 2ith him7 nce he+s eaten his "ill6
you tal# 2ith him7 This stands "or the :ualities o" directed thought6 evaluation6 rapture6 pleasure6
and singleness o" preoccupation7 Hou connect all six types o" breath energy in the body so that
they all "lo2 into one another ; as 2hen you put up a telephone line7 I" the line stays in good
shape6 you can hear 2hat they say all over the 2orld7 $ut i" the line is cut6 you can+t get 2ord o"
2hat they+re saying even in $ang#o# &ust do2n the road7 So 2hen you #eep your line in good
shape6 you can hear anything being said any2here at all7 0hen the mind stays in the "irst &hana
this 2ay6 it+s as i" your visiting mon# is tal#ing 2ith you6 and you+re tal#ing 2ith him7 And the things
you+re tal#ing about are all 'hamma7 This puts you in a good mood7 As time passes6 you "eel so
good that you don+t even 2ant to eat7 This is rapture8 the body "eels "ull7 At the same time6 the
mind is "ree "rom disturbances and so "eels pleasure7 0herever you get a sense o" pleasure6 you
#eep staying interested in that point8 this is singleness o" preoccupation7
0hen you 2elcome your visiting mon# in this 2ay6 he+s going to #eep coming to visit you7 Eo
matter 2here you go6 he+ll be able to reach you7 5ven i" you+re staying in the mountains or "orest
2ilderness6 he+ll be able to give you 2hatever help you need7
An Image o" the $uddha
August />6 >?@C
ur goodness8 2hat can 2e do to ma#e it really good< For today+s goodness I 2ant each o" us to
set our minds on casting a $uddha 2ithin the mind to protect ourselves6 because $uddhas are
things that are more sacred and numinous that any other ob&ect in the 2orld7 They can protect us
and help us survive all sorts o" danger and su""ering7 As 2e+re told in the -ali chant6 DSabba1
du##ha sabba1bhaya sabba1roga vinassantu6D 2hich means6 DAll su""erings6 all dangers6 all
diseases can be destroyed through the po2er o" the $uddha6 'hamma6 and Sangha7D
0hoever has an inner $uddha is protected "rom all three ma&or "ears7 The "irst #ind is the "ear o"
su""ering6 i7e76 birth6 aging6 illness6 and death7 The $uddha isn+t a"raid o" these things at all6 "or he
has 2arded them o"" in all their "orms777 ,). The various #inds o" danger6 such as danger "rom
criminals8 0hoever might try to come and steal his valuables6 the $uddha isn+t the least bit a"raid6
"or his valuables aren+t the #ind that anyone can steal7 The danger o" "ire8 'on+t mention house
"ires or being bombed by nuclear 2eapons7 5ven i" the "ires o" the end o" the aeon 2ere to burn
up the entire 2orld6 he 2ouldn+t be startled or "ear"ul7 The danger o" "loods8 even i" 2ater 2ere to
"lood "rom the earth up to the s#y6 he 2ouldn+t be concerned7 The danger o" "amine6 drought6 and
pestilence 2ouldn+t ma#e him su""er or put him to any hardship7 ,/. The various diseases that
arise in the body don+t cause him any "ear7 4ust loo# at the $uddha image in "ront o" you8 0hat
dangers is he a"raid o"< From 2here< Eo matter 2hat anyone does to him6 he &ust sits there
per"ectly still6 not a"raid o" anything at all7 This is 2hy 2e should cast a $uddha 2ithin ourselves
so that 2e can 2ear it around our nec# and protect ourselves "rom "ear 2herever 2e go7
Eo26 2hen they cast a $uddha image6 2hat do they do< The "irst thing is to ma#e a mold that+s
beauti"ul and 2ell1proportioned7 Then they heat it until it+s hot through and through7 Then they
pour molten metal into the mold7 Then they let it cool7 0hen it+s thoroughly cooled6 they pull o""
the pieces o" the mold6 leaving only the $uddha image6 but even then the image is still rough and
unattractive7 They have to polish it until it gives o"" clear re"lections6 or else paint it 2ith lac:uer
and cover it 2ith gold lea"7 nly then 2ill they have a "inished $uddha image in line 2ith their
aims7
So no2 that 2e+re casting a $uddha 2ithin ourselves6 2e have to heat our mold be"ore 2e can
pour the metal into it7 -retend that the body here is your mold9 your mind is the expert cra"tsman7
I 2ant us all to set our minds on casting a $uddha 2ithin ourselves7 0ho+s going to have the most
beauti"ul $uddha 2ill depend on ho2 s#ill"ul and capable each cra"tsman is at smelting7
Ho2 do 2e heat our mold< 0e heat the mold by sitting in concentration8 your right leg on top o"
the le"t6 your hands placed palm1up in your lap6 your right hand on top o" your le"t7 Sit up straight7
'on+t lean "or2ard or bac#6 or tilt to either side7 I" the mold is o""1center6 your $uddha 2ill have to
be o""1center6 too7 The next step is to "ix your mind"ulness on the breath6 thin#ing bud1 2ith the in1
breath and dho 2ith the out7 Stay "ocused exclusively on the breath7 Hou don+t have to thin# o"
anything else ; &ust as i" you 2ere pumping air into your "urnace to heat up the mold7 I" your
mind"ulness doesn+t stay 2ith the breath ; i" you "orget or absent1mindedly thin# o" other things
; it+s as i" your air pump brea#s do2n7 The "ire 2on+t gro2 strong6 and the mold 2on+t get heated
through7 I" the mold isn+t heated through6 then 2hen you pour your molten metal into it6 the mold
2ill crac# and the metal 2ill lea# out all over the place7 So you have to be care"ul that your mold
doesn+t crac#6 and ma#e sure that your air pump doesn+t 2ear out6 either7 In other 2ords6 #eep
2atch over your mind"ulness so that it isn+t absent1minded or "orget"ul7
Eo2 let+s tal# about ho2 you melt your metal ; the bron=e6 gold6 silver6 or 2hatever #ind o" metal
you+re going to use to cast your $uddha image7 0hen they cast an image6 they have to melt the
metal and remove all the spec#s and impurities6 leaving nothing but the metal in its pure "orm7
nly then do they use it to cast the image7 In the same 2ay6 2e have to cut a2ay "rom the heart
all the concepts and preoccupations that act as Hindrances7 The "ive Hindrances are li#e
impurities mixed in 2ith gold7 I" 2e don+t melt them a2ay or remove them "rom the heart6 our
$uddha image 2on+t turn out as per"ect and po2er"ul as 2e+d li#e7 It+ll be blemished and "ull o"
holes7 I" you 2ere to put it on an altar6 it 2ouldn+t loo# inspiring7 I" you 2ere to give it a2ay6 no one
2ould 2ant to receive it7 There"ore it+s necessary ; crucial ; that your expert cra"tsman be
meticulous6 circumspect6 and not careless9 that he ma#e a concerted e""ort to puri"y the metal
he+s using7 In other 2ords6 you have to brush a2ay all concepts o" past and "uture6 leaving only
the present8 the breath7 $e a2are only o" the breath7 0hen your mold is thoroughly heated ,i7e76
you+re alert to the 2hole body.6 your air pump is 2or#ing 2ell ,i7e76 mind"ulness is steady and
strong.6 and your metal is pure and "ree "rom spec#s ,i7e76 there are no Hindrances in the heart.6
then the $uddha image you+re casting 2ill be beauti"ul to your satis"action7
!asting a $uddha image 2ithin you means sitting in concentration6 giving rise to peace and calm
in the mind7 0hen the mind is at peace6 the body is at peace7 Rapture ; a sense o" "ullness in
body and mind ; 2ill arise 2ithin you ,i7e76 2hen mind"ulness "ills the body6 your a2areness "ills
the body6 too.7 0hen rapture arises in "ull "orce6 it gives 2ay to pleasure7 0hen there+s a lot o"
pleasure6 the mind gro2s clear and bright7 The brightness o" the mind is the #no2ledge o"
liberating insight7 Hou come to see the truth o" the body6 that it+s simply the "our properties o"
earth6 2ater6 "ire6 and 2ind ; not yours or anyone else+s7 It+s inconstant7 Stress"ul7 This gives rise
to a sense o" 2eariness and disenchantment6 so that you let go o" the process o" mental and
physical "abrication6 seeing that there+s no real substance to it7 Hou can separate the body "rom
the mind7
The mind 2ill then be "ree o" its burden in having to haul the physical body around7 It turns into a
mind that+s "ree6 light6 and at ease7 0hichever 2ay you loo# is 2ide open ; as i" you 2ere to
remove the "loors6 2alls6 and roo" o" your home8 i" you loo# do2n6 you see the ground7 I" you loo#
up6 you+ll see the stars7 Loo# around in all "our directions and you+ll see that there+s nothing to
obstruct your line o" sight7 Hou can see everything clearly7 I" you loo# to the 2est you+ll see the
noble truth o" stress7 Loo# south and you+ll see the cause o" stress7 Loo# east and you+ll see the
cessation o" stress7 Loo# north and you+ll see the path7 I" you can see in this 2ay you+re said to be
a "ull dollar6 i7e76 2orth "our "ull :uarters7 And i" you get "our "ull :uarters many times over6 you+ll
gro2 more and more valuable all the time7 Hou+ll turn into a rich person 2ith lots o" 2ealth ; i7e76
noble treasures7 Hou+ll be released "rom poverty7
0hoever has noble treasures is said to be a noble person7 Eoble people are those 2ho have
seen the "our noble truths7 0hoever sees the "our noble truths is said to see the $uddha 2ithin7
The $uddha li#es to stay 2ith people o" that sort ; and 2hen the $uddha is staying 2ith us6 2e+ll
be blessed and 2on+t "all into hardship7 0e+ll simply #eep heading higher and higher7 This is 2hy
2e should all cast a $uddha 2ithin ourselves by practicing concentration 2henever 2e have the
opportunity7
Another 2ay o" casting a $uddha 2ithin ourselves is to meditate constantly on the "oulness o" the
body6 as 2hen 2e chant8 Ayam #ho me #ayo8 this body o" mine7 Iddham padatala8 "rom the tip o"
our big toe up to the head ; 2hat is it li#e< Addho #esamattha#a8 "rom the cro2n o" the head
do2n to the big toe6 2hat is it li#e< Tacapariyanto8 inside this burlap bag6 2hat valuables do 2e
have< The s#in covering the body is li#e a burlap bag "ull o" all #inds o" things6 so let+s see 2hat
"antastic valuables 2e have here in this bag7 Starting 2ith the ribs6 heart6 liver6 lungs6 intestines6
"ood in the stomach and intestines6 blood6 gall6 lymph6 urine7 0hat #ind o" lovely valuables are
these things<
I" you loo# care"ully at your body6 you+ll see that 2hat you have here is the "our states o"
deprivation6 nothing 2onder"ul at all7
The "irst state o" deprivation is the animal #ingdom8 all the 2orms and germs that live in our
stomach and intestines6 in our blood vessels6 and in our pores7 As long as there+s "ood "or these
things to eat in there6 they+re al2ays going to be 2ith us6 multiplying li#e cra=y6 ma#ing us ill7 n
the outside o" the body there are "leas and lice7 They li#e staying 2ith those 2ho don+t #eep
themselves clean6 ma#ing their s#in red and sore7 As "or the animals living in the blood vessels
and pores6 they give us rashes and in"ections7
The second state o" deprivation is the #ingdom o" hungry ghosts6 i7e76 the properties o" earth6
2ater6 "ire6 and 2ind in the body7 First they "eel too cold6 then too 2arm6 then they "eel ill6 then
they 2ant to eat this or that7 0e have to #eep pandering to them6 running around to "ind things "or
them to eat 2ith never any chance to stop and rest7 And they never have enough ; li#e the
hungry ghosts 2ho starve a"ter they die6 2ith no one to "eed them7 These properties #eep
pestering you6 and no matter 2hat you do6 you can never please them7 First the "ood is too hot6
so you have to put ice in it7 Then it+s too cold6 so you have to put it bac# on the stove7 All o" this
comes do2n to an imbalance in the properties6 sometimes good6 sometimes bad6 never coming
to a stable state o" normalcy at all6 ma#ing us su""er in various 2ays7
The third state o" deprivation is the land o" angry demons7 Sometimes6 2hen 2e get ill or lose our
senses6 2e run around na#ed 2ithout a stitch o" clothing6 as i" 2e 2ere possessed by angry
demons7 Some people have to undergo operations6 getting this removed or cutting out that or
suc#ing out this6 2aving their arms and moaning in a 2ay that+s really piti"ul7 Some people get so
poor that they have nothing to eat9 they get so thin that they have nothing le"t but ribs and
eyeballs6 su""ering li#e the angry demons 2ho can+t see the brightness o" the 2orld7
The "ourth state o" deprivation is purgatory7 -urgatory is the home o" all the spirits 2ith a lot o"
bad #arma 2ho have to su""er being roasted6 speared 2ith red1hot iron spi#es6 and pierced 2ith
thorns7 All the animals 2hose "lesh 2e+ve eaten6 a"ter they+ve been #illed and coo#ed6 gather
together in our stomach and then disappear into our body in huge numbers7 I" you 2ere to count
them6 you+d have 2hole coops o" chic#ens6 herds o" cattle6 and hal" a sea+s 2orth o" "ish7 ur
stomach is such a tiny thing6 and yet no matter ho2 much you eat you can never #eep it "ull7 And
you have to "eed it hot things6 too6 li#e the deni=ens o" purgatory 2ho have to live 2ith "ire and
"lame7 I" there+s no "ire6 they can+t live7 So there+s a big copper "rying pan "or them7 All the various
spirits 2e+ve eaten gather in the big copper "rying pan o" our stomach6 2here they+re consumed
by the "ires o" digestion6 and then they haunt us8 Their po2ers penetrate throughout our "lesh and
blood6 giving rise to passion6 aversion6 and delusion6 ma#ing us s:uirm as i" 2e 2ere burned by
the "ires o" purgatory6 too7
So loo# at the body7 Is it really yours< 0here did it come "rom< 0hose is it< Eo matter ho2 much
you care "or it6 it+s not going to stay 2ith you7 It+ll have to go bac# to 2here it came "rom8 the
properties o" earth6 2ater6 "ire6 and 2ind7 The "act that it+s able to stay "or a 2hile depends entirely
on the breath7 0hen there+s no more breath to it6 it starts to decay6 and no one 2ants it then7 Hou
2on+t be able to ta#e it 2ith you 2hen you go7 There+s no one 2ho can ta#e his arms6 legs6 "eet6
or hands along 2ith him7 This is 2hy 2e say that the body is not1sel"7 It belongs to the 2orld7 As
"or the mind6 it+s the one that does good and evil6 and 2ill be reborn in line 2ith its #arma7 The
mind is 2hat doesn+t die7 It+s the one that experiences all pleasure and pain7
So 2hen you reali=e this6 you should do as much good as you can "or your o2n sa#e7 The
$uddha "elt compassion "or us and taught us in this 2ay6 but 2e don+t "eel much compassion "or
ourselves7 0e pre"er to "ill ourselves 2ith su""ering7 0hen other people teach us6 it+s no match "or
our teaching ourselves6 "or other people 2ill teach us only once in a 2hile7 The possibility o" being
a common animal6 a human being6 a heavenly being6 or o" entering nibbana all lie 2ithin us6 so
2e have to choose 2hich one 2e 2ant7
The good you do is 2hat 2ill go 2ith you in the "uture7 This is 2hy the $uddha taught us to
meditate6 to contemplate the body to give rise to dispassion7 It+s inconstant6 stress"ul6 and nothing
o" ours7 Hou borro2 it "or a 2hile and then have to return it7 The body doesn+t belong to the mind6
and the mind doesn+t belong to the body7 They+re separate things that depend on each other7
0hen you can see this6 you have no more 2orries or attachments7 Hou can let go o" the body6
and three hun#s o" rust ; sel"1identity vie2s6 attachments to precepts and practices6 and
uncertainty in the -ath ; 2ill "all a2ay "rom your heart7 Hou+ll see that all good and evil come
"rom the heart7 I" the heart is pure6 that+s the highest good in the 2orld7
$inoculars
August )*6 >?@B
0hen you meditate6 you have to be mind"ul o" three things at once7 In other 2ords6 as you
breathe in and out6 three things ; ,>. the breath6 ,). the meditation 2ord6 and ,/. the mind ;
have to stay together 2ith every moment7 At the same time6 alertness al2ays has to be in charge7
nly then can you say that you+re established in the "actors o" meditation lying at the essence o"
2hat+s meritorious and s#ill"ul7
D%ind"ulnessD ; heed"ulness ; counts as 2hat+s meritorious here7 Forget"ulness ;
heedlessness ; counts as evil7
Alertness is 2hat surveys the results o" our activities ; seeing 2hat 2e do that gives good
results6 2hat 2e do that gives bad ; and then ma#es ad&ustments7 For example6 i" the breath
isn+t yet com"ortable6 2e move the mind to a ne2 spot or change the 2ay 2e+re breathing7 It+s li#e
changing the place 2here 2e sit7 I" 2here 2e+re sitting isn+t com"ortable6 2e have to get up and
"ind a ne2 place to sit do2n7 nce 2e+ve "ound a com"ortable place to sit6 2e have to #eep it
going as long as 2e can7 0e don+t have to change seats any more7
0hen mind"ulness stays 2ith the breath6 it+s called anapanasati7 0hen it+s immersed in the body6
it+s called #ayagatasati7 0hen mind"ulness stays 2ith the body and mind at all times6 it+s called
developing our meditation theme ,#ammatthana. ; as 2hen 2e sit here meditating8 2e+re doing
our 2or#6 i7e76 our 2or# on our meditation theme7
%ind"ulness is the cause7 I" 2e "ocus our attention on 2or#ing 2ith the mind6 2e+ll get lots o"
results on the level o" the mind7 I" 2e "ocus on 2or#ing 2ith the body6 2e+ll get lots o" results on
the level o" the body7
The results that come "rom developing our meditation theme are ,>. 2e calm do2n the evil
:ualities o" the mind9 and ,). 2e calm do2n the physical properties o" the body7 The mind 2ill be
2ide open and "ree6 li#e the ocean 2hen it+s "ree o" 2aves8 the 2ind is still6 the 2ater smooth6 and
the air is clear7 0hen this is the case6 2e can see all #inds o" "ar distant things7 This 2ay 2e get
to #no2 the a""airs o" the body7 n the lo2est level6 2e come to #no2 the body in the present8 2e
understand 2hat+s going on 2ith the properties o" earth6 2ater6 "ire6 and 2ind6 both in their
important parts and in their unimportant parts7 The important parts are the ones that stay in the
body9 the unimportant parts are the ones that come and go6 "orming a bridge bet2een the
properties inside the body and those outside7 In terms o" the 2ind property6 2e+ll see ho2 many
types o" breath energy stay in the body6 and ho2 many types o" breath come in and out7 0e+ll see
2hich parts o" the earth6 2ater6 "ire6 and space properties stay in the body6 and 2hich parts come
and go7 The same holds true 2ith the property o" consciousness7 For instance6 2hen our eyes
don+t see clearly6 2hat+s 2rong 2ith the property o" eye1consciousness< 0e+ll be able to see all
the 2ays in 2hich it changes6 as 2ell as all the changes in the properties o" ear16 nose16 tongue16
body16 and intellect1consciousness7 0e+ll have mind"ulness and alertness constantly in charge7
%ind"ulness and alertness are li#e binoculars "or seeing great distances7 The mind is li#e the
binoculars+ o2ner7 I" the properties in the body aren+t at normalcy6 i" they aren+t smooth and calm6
then no matter ho2 "antastic our binoculars6 2e 2on+t be able to see anything7 For example6 2hen
the $uddha surveyed the beings o" the 2orld6 he+d 2ait until the 2orld 2as :uiet and still ; the
last 2atch o" the night be"ore da2n6 2hen the minds o" human beings 2ere :uiet6 still6 and
asleep7 That+s 2hen he+d use his special binoculars to survey all that 2as going on in the 2orld7
0hen the mind is calm it+s li#e an ocean that+s calm8 the 2ind is still6 the boat isn+t roc#ing6 the
2ater is clear6 and the air 2ide open7
As 2e #eep training the mind6 it #eeps getting more and more mature6 more tempered and sharp6
able to cut right through anything at all7 Li#e a #ni"e that 2e al2ays #eep sharpening8 there+s no
2ay it can+t become sharp7 So 2e should #eep at the practice in the same 2ay 2e sharpen a
#ni"e7 I" any part o" the body or mind isn+t in good shape6 2e #eep ad&usting it until 2e get good
results7 0hen good results arise6 2e+ll be in a state o" Right !oncentration7 The mind 2ill be "irmly
established in the present6 in a state o" singleness o" preoccupation7 0e+ll gain po2er both in
body and in mind7 -o2er in body means that 2herever there are pains6 2e can ad&ust the
properties o" earth6 2ater6 "ire6 and 2ind to give rise to a sense o" com"ort6 in the same 2ay 2e
trim a tree7 I" any branches are bro#en or rotten6 2e cut them a2ay and gra"t on ne2 branches7 I"
the ne2 ones brea#6 2e gra"t on more ne2 ones7 0e #eep doing this until the tree is healthy and
strong7
0hen 2e 2or# at the mind in this 2ay6 the "our bases "or success arise in "ull strength7 And as the
$uddha said6 2hoever develops the bases "or success 2ill live long7 In other 2ords6
chanda8 2e+re content 2ith our 2or#9
viriya8 2e stic# 2ith our 2or# and don+t get discouraged or give up9
citta8 2e "ocus our "ull attention on nothing but our 2or#9
vimansa8 2e+re circumspect in the mind6 circumspect in the causes and results o" 2hat 2e+re
doing7
All "our o" these :ualities are bases or steps to the -ath7 They+re the cause "or developing po2er
in body and po2er in mind6 all the 2ay to the #no2ledge o" the ending o" mental "ermentations
and on into nibbana7
0hat I+ve said so "ar is meant to give us all a sense o" ho2 to develop mind"ulness and alertness
as our o2n special binoculars "or surveying events in terms o" the 2orld and o" the 'hamma7 So
you should train your mind to stay "irm and upright in the "actors o" your meditation6 riding herd on
it so that it 2ill stay 2ith the body in the present7 Regardless o" ho2 much you can remember o"
2hat I+ve said6 you should set your mind on practicing at all times7 'on+t abandon the practice6 or
do it in "its and starts6 "or that 2ill prevent you "rom reaching any #ind o" success7 Thin# o"
yoursel" as a supervisor6 constantly #eeping an eye on the body and mind7 0hen you do this6
your 2or#ers ; the properties o" earth6 2ater6 "ire6 and 2ind ; 2on+t dare shir# their &obs or be
slac# in their 2or#7 5ach 2ill have to "ul"ill its responsibilities to the "ull7 In this 2ay6 you+ll come to
succeed in your 2or# in every 2ay7 At the same time6 once you+ve developed your special
binoculars6 your eyesight 2ill go "urther than that o" ordinary people7 In this 2ay6 you+ll be able to
#eep yoursel" protected on all sides7 Hou+ll escape "rom dangers and meet 2ith happiness and
"ul"illment in every 2ay7
The 5lectric Heart
ctober ))6 >?@C
The currents o" the heart are "ast6 erratic6 and don+t ta#e on any shape that can appear to the eye7
The currents o" sound and smell can be measured in terms o" numbers ; >6 )6 /6 J6 etc7 ; but
the currents o" the mind can+t be measured at all7 And it+s the nature o" "ast things that they be
subtle as 2ell7 That+s 2hy the currents o" the mind are impossible "or anyone 2ho+s not really
interested in researching them to see7 Some people even maintain that there is no mind in any
individual6 that all 2e have is a body6 li#e trees7 0hen 2e die6 there+s nothing le"t6 nothing to ta#e
rebirth7 There+s only the properties o" earth6 2ater6 2ind6 and "ire7
It+s the nature o" really "ast1moving things that 2e can+t see them ; 2hat they are6 2hat their
shape or characteristics are7 For example6 2hen 2e ride in a car or a boat passing another one
coming in the opposite direction at top speed6 2e can+t see the "aces o" the people riding in the
other car or boat 2ell enough to recogni=e 2ho they are7 r suppose that t2o people run past
each other at high speed7 They 2on+t be able to see each other+s "aces7 Some birds "ly through
the air so :uic#ly that 2e can+t even see them7 All 2e can hear is the 2hoosh going past in the air7
The currents o" the mind that "lash out o" the body are the same sort o" thing7
The $uddha discovered that the human mind is something po2er"ul ; stronger and more
numinous than anything else there is7 $ut because the mind spins so "ast6 2e can+t see it7 I" 2e
2ant to see it6 2e have to get it to spin more slo2ly7 As it spins more and more slo2ly6 2e can get
it to stop7 0hen it stops6 2e+ll reali=e that the mind is something true6 something that doesn+t die7
At the same time6 it+s cool7 0hen it hasn+t yet stopped6 it+s hot7 The heat comes "rom the spinning7
0hen it spins really "ast6 it can generate the electricity o" passion6 aversion6 and delusion7
As 2e generate these three #inds o" electricity 2ithin ourselves6 the mind 2ill go running out the
six 2ires ; the nerves o" the eyes6 ears6 nose6 tongue6 body6 and mind7 I" any o" these 2ires get
shorted6 they can set our home6 our to2n6 on "ire7 0hen these currents "lare up in the mind6 they
can 2ear out the nerves o" our eyes6 ears6 nose6 tongue6 and body6 so that they start sending us
the 2rong in"ormation and ma#e us misunderstand things7 I" 2e go around 2ith exposed 2ires
and meet up 2ith someone else 2hose 2ires are exposed6 2e+re going to get shorted6 and both
o" us 2ill be devastated7 It+s bad enough that both o" us are generating electricity9 to ma#e things
2orse6 2e go ahead and put our hands right on each other+s exposed 2ires7 0hen this happens6
2e+ll get electrocuted7 The danger o" exposed 2ires is that their current suc#s us in7 0hen 2e
connect6 the heat builds up and explodes into "ire7
The spinning o" the mind builds up heat in the properties o" the body6 and 2hen the properties get
unbalanced li#e this6 they can give rise to pain and illness7 0hen the mind spins in this 2ay6 it
dar#ens everything7 ur eyes6 ears6 etc76 get dar#ened so that they can+t see the truth o" sights6
sounds6 smells6 tastes6 tactile sensations6 and ideas7 This is 2hy the $uddha teaches us to give
rise to stillness by developing the ballast o" s#ill"ul and meritorious actions7 And 2hat acts as
ballast "or the mind< 0e+re taught to create ballast "or the mind by loo#ing "or three big hun#s o"
roc#8 generosity6 ma#ing donations o" material things9 virtue6 #eeping our 2ords and deeds at
normalcy9 and meditation6 training the mind7 I" the mind isn+t slo2ed do2n by the 2eights o"
2hat+s s#ill"ul and meritorious6 there+s no 2ay it can get relie" "rom the heat o" its "ires7 Sometimes
evil pulls it in one direction6 2hile goodness pulls it in another7 Goodness is li#e the positive
current9 evil6 li#e the negative current7 The mind alternates bet2een good and evil6 loo#ing "or
good only "rom time to time6 but it doesn+t "ind any real peace and :uiet7 Still6 it+s beginning to see
things a little more clearly6 as 2hen a car begins to slo2 do2n but hasn+t yet stopped7
So 2e have to "ind "our other 2ays to slo2 the mind do2n7 In other 2ords6 2e have to ma#e sure
that our thoughts6 2ords6 and deeds don+t "all under the "our #inds o" bias8 bias based on desire6
based on aversion6 based on delusion6 and based on "ear7 0e have to be "air and gentle 2ith
other people6 harming neither ourselves nor others7 This helps our mind spin even more slo2ly7 I"
it spins "or2ard6 it has "our bloc#ades in the 2ay7 I" it spins bac#6 it has three roc#s 2eighing it
do2n7 0e need principles in ho2 2e sit6 stand6 2al#6 lie do2n6 spea#6 act7 These are the
mainstays o" the mind in developing tran:uillity and insight7 This is 2hat+s meant by meditation7
The mind is li#e a machine7 0hen the machine stops6 2e can sa"ely touch all its belts and gears7
The belts here are its various concepts and perceptions7 In other 2ords6 perceptions o" past and
"uture spin bac# and "orth6 2hich is 2hy the mind can+t "ind any coolness7 As it #eeps spinning6 it
develops heat7 I" it spins really "ast6 it+ll set on "ire6 burning itsel" and spreading out to burn other
people as 2ell7 This is 2hy 2e+re taught to stop the spinning by cutting the belts7 In other 2ords6
2e practice tran:uillity meditation6 not allo2ing the mind to spin along a"ter the currents o" the
2orld7 0hatever activity you+re involved in6 #eep the mind "ully involved in 2hat you+re doing7 This
is li#e 2ater in the ocean 2hen it+s "ull o" 2aves8 i" 2e ta#e a bo2l"ul o" 2ater and set it apart until
the 2aves gro2 still6 or i" 2e clari"y the 2ater 2ith an alum crystal6 2e can loo# into the 2ater and
see our re"lection clearly7
ur "ace is something that normally 2e never see7 5ven though 2e use our mouth to spea# day
in and day out6 2e+ve never seen 2hat shape it is7 5ven though 2e breathe through our nose 2ith
every moment6 2e+ve never seen it7 ur ears hear sounds all day long6 but 2e+ve never seen
2hat they loo# li#e7 ur eyes can see all #inds o" things6 but they can+t see themselves7 This is
2hy 2e have to depend on mirrors to see our re"lections7 nly then can 2e see our "ace7 0hen
people have discernment6 it+s as i" they have a large mirror "or loo#ing at themselves6 because
discernment is the clear #no2ing that comes "rom a mind bright6 clean6 and pure6 "ree "rom
spinning6 "ree "rom 2aves7
0hen the mind stops spinning6 it comes to stillness7 This stillness is 2hat gives rise to the
discernment that develops into cognitive s#ills 2ithin us ; the three s#ills and the eight6 such as
recollection o" "ormer lives6 2hich enables us to see ourselves9 #no2ledge o" the passing a2ay
and arising o" living beings ; once 2e+ve seen enough o" ourselves6 2e can see other people9
and #no2ledge o" the ending o" mental "ermentations8 2e can see 2hat+s good6 2hat+s evil6 2hat
should be abandoned6 2hat should be developed6 2hat ta#es birth and dies6 2hat doesn+t ta#e
birth and doesn+t die7 0hen these s#ills arise 2ithin us6 2e 2ill thoroughly comprehend our o2n
bodies and minds6 as 2ell as "abricated things in general7 The three "ires o" passion6 aversion6
and delusion 2ill stay separated "ar "rom the heart7 The heart stops spinning6 and 2hen there+s no
more spinning6 the "ire and electricity stop6 leaving nothing but coolness and ease7
This is 2hy 2e+re taught to "ind ballast and bloc#ades "or the mind so that it 2ill spin more and
more slo2ly6 more and more slo2ly until it stops6 "or the sa#e o" the coolness6 ease6 and peace
I+ve mentioned here7
Restraint o" the Senses
August @6 >?@C
Restraint o" the senses means ma#ing sure they+re in harmony 2ith their ob&ects7 In other 2ords8
!a##hu1samvaro8 5xercise restraint over the eyes7 'on+t let your eyes be bigger than their visual
ob&ects6 and don+t let the visual ob&ects be bigger than your eyes7 An example o" small eyes and
big ob&ects is 2hen you see something and the heart latches onto it "or days on end7 This is
called not being straight"or2ard in your practice6 because you+ve let the visual ob&ect get bigger
than your eyes7 As "or big eyes and small ob&ects6 that+s 2hen you can+t see enough o" an ob&ect7
0hen it disappears6 you 2ant to see it again and again7 Hou can+t let go o" it7 This is called eyes
bigger than their ob&ects7 This is 2hat gives rise to greed7 0hen ob&ects are bigger than your
eyes6 that also gives rise to greed and delusion7 Anyone 2ho doesn+t #no2 ho2 to exercise
restraint over the eyes gives rise to the three "ires o" passion6 aversion6 and delusion6 2hich burn
the eyes and give rise to su""ering7
Sota1samvaro8 5xercise restraint over your ears and their sounds so that they+re the right si=e "or
each other7 Sometimes your ears are bigger than the sounds they hear6 sometimes the sounds
are bigger than the ears7 For example6 someone says something and you ta#e it to thin# about "or
many days7 That+s a case o" the sound being bigger than the ears7 This gives rise to li#ing or
disli#ing7 The "ires o" passion6 aversion6 and delusion burn the ears o" people li#e this6 "or they
haven+t 2atched out "or evil6 and so evil can come "lo2ing into their hearts7
Ghana1samvaro8 5xercise restraint over the nose and smells7 I" a smell smells good6 don+t "all "or
it7 I" it smells bad and you can+t stand it6 get a2ay "rom it7 'on+t hate it7 I" you contemplate the
nose and its smells6 you+ll see that sometimes a smell is bigger than the nose6 i7e76 one 2hi"" and
it gets stuc# in the heart "or many days6 months6 and years7 The smell may have been over and
gone "or many days6 months6 and years6 but the nose hasn+t gotten over it7 -assion and aversion
get provo#ed6 and then delusion goes running a"ter the smell7 This is called not exercising
restraint over the nose7
4ivha1samvaro means restraint over the tongue and "lavors7 I" the "ood you get is edible6 don+t go
struggling to loo# "or things to ma#e it more special than it already is7 I" you li#e it6 eat your "ill7 I"
you don+t li#e it6 eat &ust a little7 !hoose "oods that bene"it the body7 ther2ise6 you+ll su""er7 'on+t
"ollo2 your taste buds7 Sometimes the "lavors are bigger than the tongue7 Hou sit thin#ing about
eating chic#en or duc#6 por# or "ish6 and so you go loo#ing "or them7 0hen you get them6 your
tongue shrivels up and you can hardly eat them at all7 This is called not having a sense o"
enough6 not exercising restraint7 In addition to eating6 the tongue plays a role in spea#ing7
Sometimes the tongue gro2s large8 2hat you say goes 2ay beyond the truth7 Hou spea# 2ithout
stopping and it+s all nonsense7 ther times6 the topic is big but the tongue gro2s small8 there+s a
lot to be explained6 but you hem and ha2 so that no one can understand the truth7 This is called
not exercising restraint so that the tongue is the same si=e as its topics6 and it+s one 2ay o"
bringing on su""ering7
Faya1samvaro means restraint over the body and tactile sensations7 Sometimes they "eel
com"ortable together6 sometimes they don+t7 In other 2ords6 the place 2here you+re staying may
be big6 but the body is small7 Sometimes the place is small6 but the body "eels big7 They don+t go
together7 The tactile sensations that touch the body don+t "it7 Sometimes the body is small but the
sensations are big7 For example6 you come across a sensation you li#e7 Then6 even 2hen it+s
vanished "or many days6 you still miss it7 Sometimes the body is big but the sensations are small7
For example6 you don+t "eel com"ortable 2herever you sit or lie do2n6 "or the 2hole 2orld seems
narro2 and con"ining7 That+s called not exercising restraint to #eep the body and its tactile
sensations in line 2ith each other7 And that gives rise to su""ering7
%ano1samvaro8 5xercise restraint over the heart to #eep it on the right path in line 2ith things as
they arise7 Sometimes your thoughts are bigger than the mind8 you 2orry and ste2 about
something6 going 2ay beyond the truth o" the situation7 This leads to misunderstandings6 ma#ing
the mind restless and anxious7 Sometimes the mind is bigger than your thoughts8 you ta#e a
minor problem and turn it into "our or "ive big ones7 In other 2ords6 you don+t exercise restraint
over the heart to #eep it in line 2ith your situation ; 2hat they call Dharvesting grass to roo" the
"ield7D This leads to useless distraction6 2hich opens the 2ay "or greed6 anger6 and delusion7 This
is 2hy 2e+re taught to exercise care"ul restraint over the heart to bring it to peace and calm7
That+s 2hat+s meant by restraint o" the senses7
Sna#es6 Fires6 3 Thieves
April >)6 >?@?
The dangers "aced by the mind are li#e poisonous sna#es6 "ires6 and great thieves ; things that
are al2ays lying in 2ait to lay us to 2aste8 robbing us6 #illing us6 and stripping us o" our valuables6
our human goodness6 every day and night7
D-oisonous sna#esD here stand "or passion6 aversion6 and delusion6 2hich have a pain"ul poison
that seeps into the minds o" run1o"1the1mill people7 0hen it reaches the heart6 this poison can #ill
you7
As "or D"ires6D there are t2o #inds8 "orest "ires and house "ires7 A "orest "ire doesn+t have any one
o2ner7 It arises o" its o2n accord6 by its nature6 and spreads its destruction "ar and 2ide6 2ithout
bounds6 until it dies out on its o2n7 This stands "or the "ires o" birth6 aging6 illness6 and death6
"orms o" su""ering that arise in the bodies o" all living beings7 This "ire can burn up both our 2orldly
treasures and our noble treasures ,i7e76 the goodness o" the mind that 2e other2ise 2ould be
able to develop.7 As "or house "ires6 those are the "ires that arise "rom 2ithin the heart ;
de"ilements6 ignorance6 craving6 and clinging ; the hindrances that get in the 2ay o" the
goodness that comes "rom training the heart and mind7
The Dgreat thievesD or D@** most 2anted criminalsD stand "or our "ive aggregates8 "orm6 "eeling6
perception6 thought1constructs6 and consciousness6 2hich are constantly robbing us6 #illing us6
and oppressing us6 destroying both our 2orldly treasures and our noble ones7 In addition6 there
are the underground criminals that #eep snea#ing up on us 2ithout our reali=ing it8 material gain6
status6 praise6 and pleasure "rom external things7 0hoever gets duped by these criminals "inds it
hard to 2or# "ree7 This is 2hy they can destroy the goodness that 2e+d other2ise be able to attain
in the area o" the heart and mind7
All o" these poisonous sna#es6 "ires6 and criminals pose a tremendous danger to the heart7 They
#eep destroying our goodness every moment7 I" 2e+re not 2ise to them6 2e+ll have trouble gaining
release "rom them7 The only 2ay to prevent these dangers is through the po2er o" the 'hamma8
in other 2ords6 the practice o" meditation6 using our po2ers o" directed thought and evaluation
2ithin ourselves to the point 2here 2e give rise to the discernment that clearly #no2s and sees
the truth o" all "abricated things7 0hen 2e can see the dangers on all sides6 2e+ll learn to be
care"ul and on our guard6 to loo# "or 2ays o" destroying them or o" escaping "rom them7 0hen 2e
can do this6 our lives 2ill be happy7
0hen 2e practice the 'hamma it+s as i" 2e 2ere going through a lonely6 desolate "orest on the
2ay to a goal that+s the highest "orm o" happiness and sa"ety7 To get through the "orest6 2e have
to depend on the practice o" concentration6 2ith our mind"ulness circumspect on all sides7 0e
can+t be heedless or complacent7 0e must ma#e the e""ort to cut a2ay all the concepts and
preoccupations that come in to destroy the goodness o" the mind7 0hen 2e #no2 that there are
poisonous sna#es6 "ires6 and the @** most 2anted criminals lying in 2ait "or us along our 2ay6 2e
have to be mind"ul6 alert6 and 2a#e"ul at all times6 and to get good 2eapons ready so that 2e can
"ight them o""7
At the same time6 2e need provisions to help us on our 2ay ; in other 2ords the "actors o"
&hana7 'irected thought is 2hat "ocuses the mind on 2hat it 2ants to #no27 5valuation is 2hat
#ills o"" the Hindrances7 These t2o :ualities are li#e "ixing dinner7 $ut i" 2e have only these t2o
:ualities6 it+s as i" 2e+ve prepared our dinner but don+t yet #no2 the "lavor o" the di""erent #inds o"
"ood 2e have7 I" 2e can still the mind until it+s one 2ith its ob&ect6 that+s li#e eating and s2allo2ing
our "ood7 That+s 2hen 2e+ll #no2 its "lavor and be able to gain a sense o" "ullness and
nourishment "rom it8 in other 2ords6 a sense o" rapture6 pleasure6 and singleness o"
preoccupation7 The heart 2ill then be able to gain "ull strength6 &ust li#e the body 2hen it+s had a
nourishing meal7
uter "ood is 2hat nourishes the body and gives it strength7 0hen the body has strength6 2e can
2al# or run any2here 2e 2ant7 0hatever 2e 2ant to do6 2e+ll have the strength to succeed7 As
"or inner "ood ; the 'hamma ; that+s 2hat nourishes the heart and mind7 0hen the heart and
mind are 2ell nourished6 the po2er o" the heart is made resilient and strong7 0hatever 2e set our
mind on 2ill succeed in line 2ith our thoughts7 I" the mind is deprived o" the "ood o" the 'hamma6
it gets "eeble and 2ea#7 Its thoughts meet 2ith no success6 or at best 2ith success in some things
and not in others6 not "ully in line 2ith our hopes7 That+s 2hy 2e have to shore up the strength o"
our o2n minds as much as 2e can6 "or the strength o" the mind is the most important thing 2ithin
us that 2ill ta#e us to our goal o" the highest happiness7
As long as you+re still alive and breathing6 don+t let yoursel" be heedless or complacent7 'on+t let
time pass you by to no purpose7 Hurry up and accelerate your e""orts at developing goodness ;
"or 2hen there+s no more breath "or you to breathe6 you+ll have no more opportunity to do good777
Hou should "ocus exclusively on 2hatever thoughts help ma#e the mind "irm so that it can give
rise to goodness7 'on+t dally 2ith any other #inds o" thin#ing6 regardless o" 2hether they seem
more sophisticated or less7 Sha#e them all o""7 'on+t bring them into the mind to thin# about7 Feep
the mind "irmly set in a single preoccupation8 that+s your true heart6 the true heart o" the $uddha+s
teachings7
5nduring -rinciples
%ay )B6 >?@C
Those o" us 2ho are training our hearts and minds in hopes o" the paths and "ruitions leading to
nibbana6 i" 2e don+t study to understand the "undamental principles o" the 2orld6 are li#ely to
2ander o"" the path7 r else 2e+ll #eeping circling around 2ithout ever reaching our goal7 So i" 2e
really 2ant to put an end to su""ering6 2e should as# ourselves8 2hat do 2e have 2ithin us that
can act as a true re"uge "or ourselves< This is the sort o" :uestion 2e should #eep re"lecting on
all the time7 As 2e chant every day8 DSva##hato bhagavata dhammo6 sanditthi#o a#ali#o ; The
'hamma 2ell1expounded by the $lessed ne6 to be seen here 3 no26 is timeless7D In other
2ords6 i" 2e 2ant to reach it6 2e+ll be able to reach it7 I" 2e don+t 2ant to reach it6 2e 2on+t7 $ut
2hether or not 2e+ll reach it depends on underlying causes6 2hich come in t2o sorts8 an enduring
principle and supporting principles7 The enduring principle6 called dhamma1thiti6 is 2hat stays
unmoving by its nature7 The supporting principles are our training and education6 2hich can be
either good or bad7 This is 2hy our practice s2ays bac# and "orth6 li#e a tree in the middle o" an
open "ield6 s2aying bac# and "orth in the 2ind7 I" 2e don+t discover the enduring principle 2ithin
us6 2e 2on+t be able to "ind anything to act as a true re"uge ; "or our training and education are
simply supporting "actors7
This is 2hy 2e should #eep as#ing ourselves8 DHave 2e "ound any principle 2ithin ourselves that
can act as our re"uge<D As long as 2e+re still depending on other people6 other things6 2e don+t
have a true re"uge7 ur training and education are nothing more than supporting "actors ; li#e
the "ertili=er 2e give to plants7 0hen the "ertili=er runs out6 the plant 2ill have to "all to the ground
and decompose7 The same holds true "or the $uddha8 2hen his body ran out o" strength6 it turned
into the "our elements7 The 'hamma6 2hen it no longer has any po2er6 turns into nothing but
letters on paper or palm leaves6 2hich then disintegrate7 As "or the Sangha6 2hen they run out o"
strength6 they die7 So the re"uge 2e ta#e in these things is nothing more than a snac# or "inger
"ood6 but people "or the most part misunderstand them to be our true re"uge7 They thin# that the
$uddha6 'hamma6 and Sangha 2ill carry or drag them to heaven or nibbana7 From one angle this
is right6 but "rom another it+s 2rong7 It+s right in the sense that the $uddha6 'hamma6 and Sangha
#eep alive the tradition o" goodness that 2e can hold onto and "ollo27 It+s 2rong6 though6 in the
sense that they aren+t the things that 2ill ma#e us reach the paths and "ruitions leading to
nibbana7 Reaching nibbana depends on our o2n actions8 our practice7
So 2e have to as# ourselves8 D0hat do 2e 2ant in li"e<D I" 2e really 2ant something6 2e+re sure
to succeed at it in every 2ay7 $ut the "act that 2e don+t succeed comes "rom ourselves7 I" 2e 2ant
to be millionaires6 2e+ll have to become millionaires7 I" 2e 2ant to be beggars6 2e+ll have to
become beggars7 Success and lac# o" success come "rom 2ithin ourselves ; in other 2ords6
"rom the causal "actors lying 2ithin the limits o" our o2n goodness7 I" 2e practice correctly6 2e+re
sure to succeed7 It all depends on the enduring principles in the 2orld6 together 2ith the
supporting "actors that point us in the right direction7 The supporting "actors are the teachings
"ormulated by 2ise people and sages7 The enduring principles ; dhamma1thiti ; come "rom the
principles o" nature7 To reach the paths and "ruitions leading to nibbana re:uires dhamma1thiti7
Ta#e our $uddha or the -rivate $uddhas as an example8 2hen they 2ere born6 there 2as no
$uddha to teach them7 $ut they had met up 2ith sages and $uddhas in previous lives6 so they
2ere born 2ith character traits that spurred them on to be high1minded6 to see the dra2bac#s o"
the 2orld so cro2ded 2ith de"ilement and craving6 2ith birth6 aging6 illness6 and death7
'isenchanted6 they aspired to gain release "rom all this su""ering ; "or as long as 2e human
beings are sub&ect to birth and death6 then even i" 2e had 2ings to "ly6 2e still 2ouldn+t escape
"rom our su""ering7 $ut i" 2e+re "ree "rom birth and death6 then even i" 2e have to cra2l on all "ours
in the dirt6 2e 2on+t "eel any su""ering7 This is 2hy the $uddha le"t the householder li"e and 2ent
o"" into the 2ilderness to be alone6 developing virtue6 concentration6 and discernment until he
attained "ull $uddhahood7 nce he had attained his goal6 he had another character trait ; his
great compassion ; that inspired him to teach the 'hamma to his relatives and to living beings in
general so that they could gain release "rom su""ering as 2ell7
-racticing virtue is called compassion in terms o" one+s actions7 This is "ollo2ed by compassion in
terms o" one+s speech and thoughts7 0hen the $uddha expressed this sort o" compassion6
people responded to him in #ind8 they loved him6 respected him6 and 2ere 2illing to grant him
po2er7 The $uddha+s compassion expressed itsel" in t2o 2ays8 "or the 2ell being o" the 2orld
,lo#attha1cariya. and the 2ell being o" his relatives ,Gatattha1cariya.7
In terms o" the 2orld6 the $uddha spread his good 2ill and compassion to beings all over the
2orld6 2ithout sho2ing any partiality "or any group or individual at all7 As "or the 2ell being o" his
relatives6 li#e everyone else he had parents6 grandparents6 and siblings6 and these people in turn
had children6 grandchildren6 and in1la2s7 The $uddha+s compassion spread out along all o" these
connections6 expressed in terms o" compassionate actions6 compassionate 2ords6 and
compassionate thoughts7 This compassion spread out "rom a heart that had "ound its o2n
dependable re"uge 2ithin7 This 2as 2hy he 2as able to spread his compassion so that others
could depend on him as 2ell7 It+s the nature o" the heart that 2hen it can depend on itsel"6 its
goodness gradually spreads out o" its o2n accord7 I" there+s any #ind o" connection ; 2hether
people are relatives or not ; it spreads out along those connections7 It spreads out in terms o"
2ords6 2hen you can teach and instruct others7 In terms o" thoughts6 there+s no anger6 hatred6 or
&ealousy7 There+s simply the 2illingness to sacri"ice "or others7 0hen there 2ere 2ays the $uddha
could help others 2ith his thoughts6 he spread those thoughts at all times7
He had seen that the lay li"e 2asn+t convenient "or spreading goodness so "ar and 2ide6 2hich
2as 2hy he became a mon#7 He had seen that being a member o" the noble 2arrior class
involved both good and evil6 "or it+s the nature o" the 2orld that people are proud o" their birth6
their race6 their class6 2hich divides us into "actions and creates ine:ualities7 0hen divisions li#e
this arise in the 2orld6 it+s di""icult to spread goodness7 That 2as 2hy he le"t his relatives6 cutting
himsel" o"" "rom his class and race7
And this is 2hy6 2hen a ne2 mon# is being ordained6 the announcing teacher as#s him6 DHave
your mother and "ather given their permission<D and the candidate ans2ers6 DHes7D He has le"t the
limitations o" the 2orldly li"e and no2 doesn+t belong to any "amily at all7 Then6 once he+s
ordained6 he+s taught not to go hanging around 2ith his old "amily7 So 2hen the $uddha le"t
home6 he 2ent o"" on his o2n to "ind the truth o" the 'hamma7 Regardless o" 2hether he 2as to
get teachings "rom others6 he explored 2ithin himsel" 2ithout depending on his old 2ealth or
"amily connections7 He gave himsel" totally to the practice7 At "irst he had studied 2ith the Six
Teachers6 but they 2ere unable to convince him o" their teachings7
The "irst teacher 2as Teacher 5ye7 This teacher "ools us in all sorts o" 2ays7 It tells us that this
sight is beauti"ul6 that sight is ugly6 this sight is good6 that sight is bad7 It 2hispers to the heart6
causing us to trip and "all6 because 2e don+t see things in terms o" their basic principles ; that all
sights are the same7 0hether they+re birds6 rats6 people6 animals6 trees6 vines6 2hatever6 they
di""er only in terms o" their "eatures7 Their basic condition is the same8 they arise6 decay6 and then
disappear in line 2ith the principles o" nature7
The second teacher 2as Teacher 5ar7 At "irst there are t2o o" these teachers6 but then they turn
into "our6 2hich gets things even more con"using7 In other 2ords6 the le"t ear hears good sounds
and bad sounds6 the right ear hears good sounds and bad sounds6 all o" 2hich gives rise to
distorted perceptions7 0e imagine good things to be bad6 and bad things to be good9 true things
to be "alse6 and "alse things to be true7 So Teacher 5ar is another teacher 2ho "ools us7 The
$uddha thus le"t both Teacher 5ye and Teacher 5ar to study 2ith8
Teacher Eose7 At "irst this teacher has t2o nostrils6 but then they split into "our7 Sometimes it li#es
good smells6 sometimes it doesn+t li#e good smells and li#es bad smells instead7 Then it goes
2hispering to the heart to ma#e it misunderstand things7 I" 2e could ta#e a photo o" the mind6
2e+d see that the eyes are big and bulging6 the ears are set out li#e huge sails6 2hile the nose is
2ide6 2ide open7 0hen the $uddha sa2 that he had no use "or these three teachers6 he 2ent on
to study 2ith8
Teacher Tongue7 This teacher ; the mouth ; is even more o" a turmoil7 I" it 2ere part o" the
army6 it+d be called a multi1tas# "orce7 n the one hand6 it eats "ood9 on the other6 it says all #inds
o" things7 Sometimes it li#es to say good things6 sometimes bad things7 Sometimes it doesn+t li#e
to say good things6 and pre"ers to say bad things instead7 ne little tongue6 but it too splits into
"our7 0hen it+s not spea#ing6 it eats7 Sometimes that person gets to eat6 this person doesn+t get to
eat7 This person has only a little to eat6 that person starves6 2hile that person over there has
more than enough to eat7 The dangers that come "rom these a""airs bloc# the paths and "ruitions
leading to nibbana7 So the $uddha moved on to study 2ith the "i"th teacher8
Teacher $ody7 This teacher is made up o" the six elements6 but as soon as the elements get
unbalanced it gets "everish or chilled6 2ea# or sti""7 As it meets up 2ith "riction6 it 2ears out7 As "or
the sixth teacher6 that+s8
Teacher %ind7 This teacher thin#s and 2orries6 deluding itsel" in all sorts o" 2ays7 Suppose6 "or
instance6 that 2e+re leaving the house to come to the monastery7 As soon as 2e+ve le"t the door it
starts deceiving us8 D0hat a pain7 It+s so "ar to 2al#7 A 2aste o" time7 The sun is hot7D 0hen 2e
get to the monastery and start sitting in meditation6 it starts deceiving us again8 D0e+ve been
sitting too long7 I+m tired7 %y legs hurt7 They+re numb7 %y bac# is sti""7D Then it s:uee=es our legs6
s:uee=es our arms6 beats our bac#6 po#es our stomach6 giving us heartburn or a stomachache7
0hen 2e+re 2hipped and beaten li#e this6 2e eventually give in7 Sometimes it comes 2hispering6
D0hy don+t you stop< Time+s almost up7 pen your eyes7D So 2e leave meditation6 raise our
hands in respect6 and bo2 do2n to the $uddha7 And that+s it7 I" 2e+re 2ea# by nature6 2e "all "or
it7
This is 2hy the $uddha le"t all o" these six teachers6 closed his eyes6 closed his ears6 nose6
tongue6 body6 and mind6 not letting his heart go running a"ter sights6 sounds6 smells6 tastes6 tactile
sensations6 or ideas7 He closed o"" his senses to escape "rom these things6 leaving only the door
o" the mind6 2hich he "ocused on goodness7 0hen this 2as the case6 he didn+t concern himsel"
2ith any o" the senses7 He 2ent to sit cross1legged under the $odhi tree on the "ull moon day in
%ay and gave rise to discernment 2ithin himsel"7 He gathered all his thoughts so that they 2ere
right6 and didn+t let them associate 2ith anything outside o" the 'hamma7 He began meditating6
cutting o"" all connection to the past and "uture6 cutting all connection to the nerves o" the eyes6
ears6 nose6 tongue6 body6 and mind7 He "ocused on the breath6 ma#ing it more and more re"ined6
to the point 2here the condition o" the body disappeared6 leaving &ust the :ualities o" the six
elements8 seeing6 "or example6 ho2 the breath actually moves6 ho2 it stops7 This is called
buddha1vi&&a6 the s#ill o" the a2a#ened ones7 This s#ill sees things in terms6 not o" their
characteristics6 but in terms o" their basic :ualities7 Inconstancy is a characteristic7 Stress and
not1sel" ; burdensomeness6 2hat can+t be controlled ; are all characteristics7
$asic :ualities6 though6 are neutral and constant7 Inconstancy is on the level o" characteristics7 To
ma#e an analogy8 the mouth can+t turn into the nose7 That+s an a""air o" basic :ualities7 I" things
could change li#e that6 2e 2ouldn+t be able to live7 For example6 i" tonight our ears changed into
eyes6 or our leg became an arm6 or our nose became a mouth8 i" this happened6 everything 2ould
brea# out into chaos7 I" 2e see things only in terms o" their characteristics6 that+s the #no2ledge o"
the six teachers7 !hange1o"1lineage #no2ledge6 though6 sees "rom both sides6 both as
characteristics and as basic :ualities7 To ma#e another analogy8 our leg6 ever since 2e 2ere t2o6
has been a leg7 It+ll still be a leg 2hen 2e+re C*6 in line 2ith it+s basic :uality7 This is constancy7
0hatever it+s been6 that+s 2hat it+ll continue to be until 2e die7 0hoever doesn+t see through to
basic :ualities li#e this 2ill get dragged o"" by the six teachers7 This is 2hy the $uddha le"t the six
teachers to study the s#ill o" the a2a#ened ones6 to see both 2hat it is that changes and 2hat it is
that doesn+t7 0hoever sees both sides ; the side o" inconstancy and the side o" constancy ;
2ithout getting stuc# on either side6 that+s change1o"1lineage #no2ledge8 #no2ing the principles o"
the 2orld and the basic :uality o" the 'hamma7
This is 2hy the $uddha taught6 DSabbe san#hara anicca6 sabbe dhamma anatta8 All conditioned
things are inconstant9 all phenomena are not1sel"7D Regardless o" 2hether people might say6
DconstantD or Dinconstant6D DstressD or Dbliss6D DThere is a sel"D or DThere is no sel"6D the $uddha
could remain uns2ayed7 This is called6 DAttahi attano nathoD8 Those 2ho can give rise to this
#no2ledge and s#ill 2ithin themselves can truly depend on themselves7 They+re not attached to
#no2ledge o" the past6 #no2ledge o" the "uture6 #no2ledge o" the present7 They+re not stuc# on
any dimension o" time at all7 They can let go o" conventions6 "ormulated teachings6 "ormulated
ultimate truths7 They can let go 2ithin themselves alone6 #no2 2ithin themselves alone7 This is
called truly depending on yoursel"7 0hen you reach this point6 your training "or the sa#e o" the
paths and "ruitions leading to nibbana 2ill have to succeed in line 2ith your aims7 There 2on+t be
any 2andering astray7
And that+s enough "or no27
K K K
sabbe satta sada hontu
avera su#ha1&ivino
#atam punna1phalam mayham
sabbe bhagi bhavantu te
%ay all beings live happily6
al2ays "ree "rom animosity7
%ay all share in the blessings
springing "rom the good I have done7
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