TheKarmaofQuestions

EssaysontheBuddhistPath

by

ThanissaroBhikkhu (GeoffreyDeGraff)

 Contents
Introduction LifeIsntJustSuffering OpeningtheDoortotheDhamma QuestionsofSkill FreedomfromFear Samsara SamsaraDividedbyZero TheAgendasofMindfulness Deperception TheWeightofMountains FivePilesofBricks PerennialIssues Whenyouknowforyourselves.

 Introduction
Theresnosuchthingasatotallyidlequestion.Everyquestion,eventhemost casual,carriesanintention:thedesireforananswertofitacertainpurpose.You mightthinkofaquestionasamoldforatool.Theemptinessofthemold indicatesthedesiredbutmissingknowledge;theshapeofthemold,theuseto whichtheknowledgewillbeput.Mostpeople,whenlookingataquestion,focus ontheemptinessofthemold.Thekarmaorpowerofthequestion,though,lies initsshape.IfyouaskWheredidtheuniversecomefrom?,theanswercantbe jump.Anyansweracceptabletothequestionhastoaddresstheideasabout existence,causality,andsourcesimplicitinuniverse,comefrom,and where.Andwhateverstancetheanswertakeswithregardtothoseideas,ithas tofitintothemoldprovidedbythequestion.Evenifitweretostatethatthereis nouniverseorthattheuniversedidntcomefromanywhere,theactofgivingan answerwouldaffirmthatthemoldshapesausefultool:anideaimportant enoughtomerittalkingaboutandtakingastance. Thedangerhereisthatifyouractualproblemrequiresascrewdriver,but yourquestionsaredesignedtomoldahammer,anyanswersthatfillthemold maydomoreharmthangood.Ifyoudontabandonthemold,thenevenif youregivenascrewdriver,youllforceitintothemold,addscrapsofmetal fromhereandthere,andturnitintoahammer. ThiswaswhytheBuddhaapproachedquestionswithgreatcare.Hedivided themintofoursorts:thosedeservingastraightanswer,thosethatneedtheir termsredefined,thosedeservingacounterquestioninresponse,andthosethat shouldbeputaside.Inotherwords,hesawthatsomemoldswereusefulasis, someneededadjusting,somewerebestcounteredwithanalternativemold,and otherswerebestthrownaway.Hiscriterionforclassifyingquestionsinthisway waswhethertheanswerswouldbeusefulinputtinganendtosufferingand stress. Ashehadnoted,sufferingleadstotworeactions:bewilderment(Whyisthis happeningtome?)andsearch(Isthereanyonewhoknowshowtoputanend tothispain?).Thesetworeactionsareapotentcombination.Ifhandled unskillfully,bewildermentcanturnintoignorance,andsearchintocravinga surefirerecipeforevenmoresuffering.Butifframedintoaskillfulstrategyof clearandthoughtfulquestions,theytakeyoutototalfreedom,beyondagingand death.Sohedeliberatelyframedhisteachingstoansweronlytherightquestions. Andhewasespeciallycarefultoavoidquestionsthatwouldfostercravingor ignorance,delayingorobstructingtheendingofstress.

TheessaysinthisbookareanattempttofollowtheBuddhasexamplein approachingquestions,tryingtotracebacktothequestionsthatmoldedhis teachings,andresistingthetemptationtofocusonquestionsthatwouldforce thoseteachingsintoadifferentshape.Ivegoneontheassumptionthathis screwdriversweresowelldesignedthattheyarerightforourneedstoday,and thatweshouldguardagainstturningthemintohammers.Ifyoufindthatthe toolsofferedinthisbookareusefulinendingyourownsufferings,thenIve succeededinmytask. Someoftheseessays,inearlierincarnations,haveappearedinTricycle, Buddhadharma,InquiringMind,andInsightJournal.Thefactthattheywere originallyintendedfordifferentaudiencesexplainstheoverlapthatoccasionally occursamongthem.ItalsoexplainstheinconsistentuseofSanskritandPali terms:dharma,karma,andnirvanainsomeessays;dhamma,kamma,andnibbanain others.Ihopethatthispresentsnodifficulties. ThanissaroBhikkhu (GeoffreyDeGraff) MettaForestMonastery ValleyCenter,CA920821409 September,2002

 LifeIsntJustSuffering
Heshowedmethebrightnessoftheworld. Thatshowmyteacher,AjaanFuang,oncecharacterizedhisdebttohis teacher,AjaanLee.Hiswordstookmebysurprise.Ihadonlyrecentlycometo studywithhim,stillfreshfromaschoolwhereIhadlearnedthatserious Buddhiststookanegative,pessimisticviewoftheworld.Yetherewasaman whohadgivenhislifetothepracticeoftheBuddhasteachings,speakingofthe worldsbrightness.Ofcourse,bybrightnesshewasntreferringtothejoysof thearts,food,travel,sports,familylife,oranyoftheothersectionsoftheSunday newspaper.Hewastalkingaboutadeeperhappinessthatcomesfromwithin.As Icametoknowhim,Igainedasenseofhowdeeplyhappyhewas.Hemayhave beenskepticalaboutalotofhumanpretenses,butIwouldneverdescribehimas negativeorpessimistic.Realisticwouldbeclosertothetruth.Yetforalong timeIcouldntshakethesenseofparadoxIfeltoverhowthepessimismofthe Buddhisttextscouldfindembodimentinsuchasolidlyhappyperson. OnlywhenIbegantolookdirectlyattheearlytextsdidIrealizethatwhatI thoughtwasaparadoxwasactuallyanironytheironyofhowBuddhism, whichgivessuchapositiveviewofahumanbeingspotentialforfindingtrue happiness,couldbebrandedintheWestasnegativeandpessimistic. YouveprobablyheardtherumorthatLifeissufferingisBuddhismsfirst principle,theBuddhasfirstnobletruth.Itsarumorwithgoodcredentials, spreadbywellrespectedacademicsandDharmateachersalike,butarumor nonetheless.Thetruthaboutthenobletruthsisfarmoreinteresting.TheBuddha taughtfourtruthsnotoneaboutlife:Thereissuffering,thereisacausefor suffering,thereisanendofsuffering,andthereisapathofpracticethatputsan endtosuffering.Thesetruths,takenasawhole,arefarfrompessimistic.Theyre apractical,problemsolvingapproachthewayadoctorapproachesanillness, oramechanicafaultyengine.Youidentifyaproblemandlookforitscause.You thenputanendtotheproblembyeliminatingthecause. WhatsspecialabouttheBuddhasapproachisthattheproblemheattacksis thewholeofhumansuffering,andthesolutionheoffersissomethinghuman beingscandoforthemselves.Justasadoctorwithasurefirecureformeasles isntafraidofmeasles,theBuddhaisntafraidofanyaspectofhumansuffering. And,havingexperiencedahappinesstotallyunconditional,hesnotafraidto pointoutthesufferingandstressinherentinplaceswheremostofuswould rathernotseeitintheconditionedpleasuresweclingto.Heteachesusnotto denythatsufferingandstressortorunawayfromit,buttostandstillandface

uptoit,toexamineitcarefully.Thatwaybyunderstandingitwecanferret outitscauseandputanendtoit.Totally.Howconfidentcanyouget? Afairnumberofwritershavepointedoutthebasicconfidenceinherentinthe fournobletruths,andyettherumorofBuddhismspessimismpersists.Iwonder why.Onepossibleexplanationisthat,incomingtoBuddhism,wesub consciouslyexpectittoaddressissuesthathavealonghistoryinourown culture.Bystartingoutwithsufferingashisfirsttruth,theBuddhaseemstobe offeringhispositiononaquestionwithalonghistoryintheWest:istheworld basicallygoodorbad? AccordingtoGenesis,thiswasthefirstquestionthatoccurredtoGodafterhe hadfinishedhiscreation:hadhedoneagoodjob?Hethenlookedattheworld andsawthatitwasgood.Eversincethen,peopleintheWesthavesidedwithor againstGodonhisanswer,butindoingsotheyhaveaffirmedthatthequestion wasworthaskingtobeginwith.WhenTheravadatheonlyformofBuddhism totakeonChristianitywhenEuropecolonizedAsiawaslookingforwaysto headoffwhatitsawasthemissionarymenace,Buddhistswhohadreceived theireducationfromthemissionariesassumedthatthequestionwasvalidand pressedthefirstnobletruthintoserviceasarefutationoftheChristianGod:look athowmiserablelifeis,theysaid,anditshardtoacceptGodsverdictonhis handiwork. Thisdebatingstrategymayhavescoredafewpointsatthetime,anditseasy tofindBuddhistapologistswhostilllivinginthecolonialpastkeeptryingto scorethesamepoints.Therealissue,though,iswhethertheBuddhaintended hisfirstnobletruthtoanswerGodsquestioninthefirstplaceandmore importantlywhetherweregettingthemostoutofthefirstnobletruthifwesee itinthatlight. Itshardtoimaginewhatyoucouldaccomplishbysayingthatlifeis suffering.Youdhavetospendyourtimearguingwithpeoplewhoseemore thanjustsufferinginlife.TheBuddhahimselfsaysasmuchinoneofhis discourses.AbrahmannamedLongnails(Dighanakha)comestohimand announcesthathedoesntapproveofanything.Thiswouldhavebeenaperfect timefortheBuddha,ifhehadwanted,tochimeinwiththetruththatlifeis suffering.Instead,heattacksthewholenotionoftakingastandonwhetherlifeis worthyofapproval.Therearethreepossibleanswerstothisquestion,hesays:(1) nothingisworthyofapproval,(2)everythingis,and(3)somethingsareand somethingsarent.Ifyoutakeanyofthesethreepositions,youenduparguing withthepeoplewhotakeeitheroftheothertwopositions.Andwheredoesthat getyou? TheBuddhathenteachesLongnailstolookathisbodyandfeelingsas instancesofthefirstnobletruth:theyrestressful,inconstant,anddontdeserve

tobeclungtoasself.LongnailsfollowstheBuddhasinstructionsand,inletting goofhisattachmenttobodyandfeelings,gainshisfirstglimpseoftheDeathless, ofwhatitsliketobetotallyfreefromsuffering. ThepointofthisstoryisthattryingtoanswerGodsquestion,passing judgmentontheworld,isawasteoftime.Anditoffersabetteruseforthefirst nobletruth:lookingatthings,notintermsofworldorlife,butsimply identifyingsufferingsothatyoucancomprehendit,letitgo,andattainrelease. Ratherthanaskingustomakeablanketjudgmentwhich,ineffect,wouldbe askingustobeblindpartisansthefirstnobletruthasksustolookandsee preciselywheretheproblemofsufferinglies. Otherdiscoursesshowthattheproblemisntwithbodyandfeelingsinandof themselves.Theythemselvesarentsuffering.Thesufferingliesinclingingto them.Inhisdefinitionofthefirstnobletruth,theBuddhasummarizesalltypes ofsufferingunderthephrase,thefiveaggregatesofclinging:clingingto physicalform(includingthebody),feelings,perceptions,thoughtconstructs,and consciousness.However,whenthefiveaggregatesarefreefromclinging,hetells us,theyleadtolongtermbenefitandhappiness. Sothefirstnobletruth,simplyput,isthatclingingissuffering.Itsbecauseof clingingthatphysicalpainbecomesmentalpain.Itsbecauseofclingingthat aging,illness,anddeathcausementaldistress.Theparadoxhereisthat,in clingingtothings,wedonttrapthemorgetthemunderourcontrol.Instead,we trapourselves.Whenwerealizeourcaptivity,wenaturallysearchforawayout. AndthisiswhereitssoimportantthatthefirstnobletruthnotsaythatLifeis suffering.Iflifeweresuffering,wherewouldwelookforanendtosuffering? Wedbeleftwithnothingbutdeathandannihilation.Butwhentheactualtruth isthatclingingissuffering,wesimplyhavetolookfortheclingingandeliminate itscauses. Thisprocesstakestime,though,becausewecantsimplytellthemindnotto cling.Itslikeadisobedientchild:ifyouforceittoletgowhileyourelooking, itllsearchforablindspotwhereyoucantseeit,andwillstarttoclingthere.In fact,themindsmajorblindspotignoranceistheprimecausethatgivesrise toclingingsproximatecause:craving.So,asthefourthnobletruth,theBuddha recommendsapathofpracticetogetridoftheblindspot.Thepathhaseight factors:rightview,rightresolve,rightspeech,rightaction,rightlivelihood,right effort,rightmindfulness,andrightconcentration.Inamoreabbreviatedform, theBuddhastermforthepracticeisabandoninganddeveloping:abandoning activitiesthathinderawareness,anddevelopingqualitiesthatexpanditsclarity andrange. Theabandoninginwhichyourefrainfromunskillfulthoughts,words,and deedsinspiredbycravingisobviouslyanantidotetoclinging.Thedeveloping,

though,playsamoreparadoxicalrole,foryouhavetoholdtotheskillful qualitiesofmindfulness,concentration,anddiscernmentthatfosterawareness untiltheyrefullymature.Onlythencanyouletthemgo.Itslikeclimbinga laddertogetonaroof:yougrabholdofahigherrungsothatyoucanletgoofa lowerrung,andthengrabontoarungstillhigher.Astherungsgetfurtheroff theground,yourviewgetsmoreexpansiveandyoucanseepreciselywherethe mindsclingingsare.Yougetasharpersenseofwhichpartsofexperiencebelong towhichnobletruthandwhatshouldbedonewiththem:thepartsthatare sufferingshouldbecomprehended;thepartsthatcausesufferingshouldbe abandoned;thepartsthatformthepathtotheendofsufferingshouldbefurther developed;andthepartsthatbelongtotheendofsufferingshouldbeverified. Thishelpsyougethigherandhigherontheladderuntilyoufindyourself securelyontheroof.Thatswhenyoucanfinallyletgooftheladderandbe totallyfree. SotherealquestionwefaceisnotGodsquestion,passingjudgmentonhow skillfullyhecreatedlifeortheworld.Itsourquestion:howskillfullyarewe handlingtherawstuffoflife?Areweclinginginwaysthatserveonlyto continuetheroundofsuffering,orarewelearningtoholdtotheladderlike qualitiesthatwilleliminatecravingandignorancesothatwecangrowupand nothavetocling.Ifwenegotiatelifearmedwithallfournobletruths,realizing thatlifecontainsbothsufferingandanendtosuffering,thereshope:hopethat wellbeabletosortoutwhichpartsoflifebelongtowhichtruth;hopethat someday,inthislife,welldiscoverthebrightnessatthepointwherewecan agreewiththeBuddha,Oh.Yes.Thisistheendofsufferingandstress.

OpeningtheDoortotheDhamma
RespectinBuddhistThought&Practice

IfyourebornintoanAsianBuddhistfamily,thefirstthingyourparentswill teachyouaboutBuddhismisnotaphilosophicaltenetbutagestureofrespect: howtoplaceyourhandsinajali,palmtopalmoveryourheart,whenyou encounteraBuddhaimage,amonk,oranun.Obviously,thegesturewillbe mechanicalatfirst.Overtime,though,youlllearntherespectfulattitudethat goeswithit.Ifyourequicktopickitup,yourparentswillconsideritasignof intelligence,forrespectisbasictoanyabilitytolearn. Asyougetolder,theymayteachyouthesymbolismofthegesture:thatyour handsformalotusbud,representingyourheart,whichyouareholdingouttobe trainedinhowtobecomewise.Ultimately,asyougrowmorefamiliarwiththe fruitsofBuddhistpractice,yourparentshopethatyourrespectwillturninto reverenceandveneration.Inthisway,theygiveaquickanswertotheold WesternquestionofwhichsideofBuddhismthephilosophyorthereligion comesfirst.Intheireyes,thereligiousattitudeofrespectisneededforany philosophicalunderstandingtogrow.Andasfarastheyreconcerned,theresno conflictbetweenthetwo.Infact,theyremutuallyreinforcing. ThisstandsinmarkedcontrasttothetypicalWesternattitude,whichseesan essentialdiscrepancybetweenBuddhismsreligiousandphilosophicalsides.The philosophyseemssorational,placingsuchahighvalueonselfreliance.The insightattheheartoftheBuddhasawakeningwassoabstractaprincipleof causality.Thereseemsnoinherentreasonforaphilosophywithsuchanabstract beginningtohaveproducedadevotionalismintenseenoughtorivalanything foundinthetheisticreligions. YetifwelookatwhatthePalicanonhastosayaboutdevotionalismthe attitudeitexpresseswiththeclusterofwords,respect,deference,reverence,homage, andvenerationwefindnotonlythatitstheoryofrespectisrootedinthecentral insightoftheBuddhasawakeningthecausalprinciplecalledthis/that conditionality(idappaccayata)butalsothatrespectisrequiredtolearnand masterthiscausalprincipleinthefirstplace. Onthesurfaceitmayseemstrangetorelateatheoryofcausalitytotheissue ofrespect,butthetwoareintimatelyentwined.Respectistheattitudeyou developtowardthethingsthatmatterinlife.Theoriesofcausalitytellyouif anythingreallymatters,andifso,whatmattersandhow.Ifyoubelievethata supremebeingwillgrantyouhappiness,youllnaturallyshowrespectand

reverenceforthatbeing.Ifyouassumehappinesstobeentirelyselfwilled,your greatestrespectwillbereservedforyourownwillfulness.Asforthehow:Ifyou viewtruehappinessastotallyimpossible,totallypredetermined,ortotally random,respectisunnecessary,foritmakesnodifferenceintheoutcomeofyour life.Butifyouseetruehappinessaspossible,anditscausesasprecarious, contingent,anddependentonyourattitude,youllnaturallyshowthemthecare andrespectneededtokeepthemhealthyandstrong. Thisisreflectedinthewaythecanontreatstheissueofrespect.Itdetailsthe variedwaysinwhichlaypeopleoftheBuddhastimeshowedrespecttothe BuddhaandthemonasticSangha,andthemorestandardizedwaysinwhichthe membersoftheSanghashowedrespecttotheBuddhaandtooneanother. EspeciallyinterestingistheprotocolofrespectfortheDhamma.Buddhistmonks andnunsareforbiddenfromteachingtheDhammatoanyonewhoshows disrespect,andtheBuddhahimselfissaidtohaverefusedtoteachhisfirst sermontothefivebrethrenuntiltheystoppedtreatinghimasamereequal. Thisprotocol,ofcourse,mayhavebeenaculturalaccident,somethingpicked upwillynillyfromthesocietyoftheBuddhastime,buttherearepassagesinthe canonsuggestingotherwise.Buddhismwasoneofthesamana(contemplative) movementsinancientIndia,whichclaimedtofollowtruthsofnatureratherthan mainstreamculturalnorms.Thesemovementswereveryfreeinchoosingwhat toadoptfromprevailingcustoms.Buddhistdescriptionsofothersamana movementsoftencriticizedthemforbeingdisrespectfulnotonlytooutsidersbut alsoamongthemselves.Studentsareshownbeingdisrespectfultotheir teacherstheirgroupmeetingsraucous,noisy,andoutofcontrol.Allofthisis thencontrastedwiththewayBuddhistsconducttheirmeetingsinmutual courtesyandrespect.ThissuggeststhattheBuddhistswerefreetorejectthe commoncustomsofrespectbutmadeaconsciouschoicenotto. Thischoiceisbasedontheirinsightintorespectasaprerequisiteforlearning. Itseasiertolearnfromsomeoneyourespectthanfromsomeoneyoudont. Respectopensthemindandloosenspreconceivedopinionstomakeroomfor newknowledgeandskills.Atthesametime,peoplewhovaluetheirknowledge feelmoreinclinedtoteachittosomeonewhoshowsrespectthantosomeone whodoesnt. However,thetypeoflearningtheBuddhaemphasizesisnotsimplythe acquisitionofinformation.Itsaskillleadingtototalreleasefromsufferingand stress.Andthisiswheretheissueofrespectconnectswithcausality,forthe Buddhisttheoryofcausalitycentersonthequestionofhowitspossibletolearn askill. Ascyberneticstheoryshows,learningingeneralispossibleonlywherethere isfeedback;learningaskillrequiresthefurtherabilitytomonitorfeedbackand

choosehowtouseittomodifybehavior.TheBuddhasdiscoveriesincausality explainthehowandthewhatthatallowforthesefactors.Thehowheexpressedas acausalformula;thewhat,asananalysisofaction:thefactorsthatshapeit, togetherwiththerangeofresultsitcangive. Thecausalformula,simplyput,statesthateachmomentiscomposedofthree things:resultsfrompastactions,presentactions,andtheimmediateresultsof presentactions.Althoughthisprincipleseemssimple,itsconsequencesarevery complex.Everyactyouperformhasrepercussionsinthepresentmomentthat alsoreverberateintothefuture.Dependingontheintensityoftheact,those reverberationscanlastforaveryshortoraverylongtime.Thusevery conditionedexperienceisshapedbythecombinedeffectsofpastactionscoming fromawiderangeovertime,togetherwiththeeffectsofpresentacts. Causalityovertimeplacescertainlimitationsoneachmoment.Thepresentis notacleanslate,foritspartiallyshapedbyinfluencesfromthepast.Immediate causalityinthepresent,however,makesroomforfreewill.Noteverythingis determinedbythepast.Atanymoment,youcaninsertnewinputintothe processandnudgeyourlifeinanewdirection.Still,theresnotsomuchroom forfreewillthatcausalitybecomesarbitrary.Everythisputintothesystem producesaparticulartypeofthat.Eventsfollowdiscerniblepatternsthatcanbe mastered. Thewhatthatkeepsthisprocessinmotionisthefactorallowingforfeedback andthemonitoringoffeedback.Thecentralelementinthatwhatisintention, whichtheBuddhaidentifiedastheessenceofaction,orkamma.Intention,in turn,isshapedbyactsofattention,whichaskquestionsaboutperceptionsand createviewsfromthosequestions.Becauseyoucanattendtotheresultsofyour intentions,thereisaninternalfeedbackloopallowingyoutolearn.Because attentioncanaskquestions,itcanmonitorthatfeedbacktodeterminehowbest toputittouse.Andbecauseyourintentionsguidedbyviewsandofferingnew inputintothepresentcanthenreshapeyourexperience,yourabilitytolearn canmakeadifference:youcanchangeyourbehaviorandreaptheresultsofyour improvedskillsintermsofgreaterandgreaterhappiness. Howfarcanthathappinessgo?InthecourseofhisAwakening,theBuddha discoveredthatthepursuitofskillfulnesscanultimatelyleadbeyondtimeand space,beyondtherealmofconditionalityandrebirth.Fromthisdiscoveryhe identifiedfourtypesofkamma:thefirstthreegivingpleasant,painful,ormixed resultsintheroundofrebirth,andthefourthleadingbeyondallkammatothe endofrebirth.Inotherwords,theprincipleofcausalityworkssothatactionscan eithercontinuetheroundorbringittoanend.Becauseeventhehighestpleasure withintheroundisinconstantandundependable,hetaughtthatthemost

worthycourseofactionisthefourthkindofkammathetypethatledtohis Awakeningtoputanendtokammaonceandforall. Theskillneededforthisformofkammacomesfromcoordinatingthefactors ofattentionandintentionsothattheyleadfirsttopleasantresultswithinthe roundofrebirth,andthenonthetranscendentleveltototalreleasefrom sufferingandstress.This,inturn,requirescertainattitudestowardtheprinciple ofcausalityoperatinginhumanlife.Andthisiswherethequalityofrespect becomesessential,forwithouttheproperrespectforthreethingsyourself,the principleofcausalityoperatinginyourlife,andotherpeoplesinsightsintothat principleyouwontbeabletomustertheresolveneededtomasterthat principleandtoseehowfaryourpotentialforskillfulnesscango. Respectforyourself,inthecontextofthis/thatconditionality,meanstwothings: 1)Becausethefourthkindofkammaispossible,youcanrespectyourdesire forunconditionalhappiness,anddonthavetoregarditasanunrealisticideal. 2)Becauseoftheimportanceofintentionandattentioninshapingyour experience,youcanrespectyourabilitytodeveloptheskillsneededto understandandmastercausalrealitytothepointofattainingtruehappiness. Butrespectforyourselfgoesevenfurtherthanthat.Notonlycanyourespect yourdesirefortruehappinessandyourabilitytoattainit,youmustrespectthese thingsifyoudontwanttofallundertheswayofthemanyreligiousandsecular forceswithinsocietyandyourselfthatwouldpullyouinotherdirections. Althoughmostreligiousculturesassumetruehappinesstobepossible,they dontseehumanskillfulnessascapableofbringingitabout.Byandlarge,they placetheirhopesforhappinessinhigherpowers.Asforsecularcultures,they dontbelievethatunconditionalhappinessispossibleatall.Theyteachusto striveforhappinessdependentonconditions,andtoturnablindeyetothe limitationsinherentinanyhappinesscomingfrommoney,power,relationships, possessions,orasentimentalsenseofcommunity.Theyoftenscoffathigher valuesandsmilewhenreligiousidolsfallorreligiousaspirantsshowfeetofclay. Thesesecularattitudesfosterourownunskillfulqualities,ourdesiretotake whateverpleasurescomeeasily,andourimpatiencewithanyonewhowouldtell usthatwerecapableofbetterandmore.Butboththesecularandthecommon religiousattitudesteachustounderestimatethepowersofourownskillfulmind states.Qualitieslikemindfulness,concentration,anddiscernment,whenthey firstariseinthemind,seemunremarkablesmallandtender,likemaple seedlingsgrowinginthemidstofweeds.Ifwedontwatchforthemoraccord themanyspecialrespect,theweedswillstranglethemorweourselveswilltread themunderfoot.Asaresult,wellnevergettoknowhowmuchshadetheycan provide.

If,however,wedevelopstrongrespectforourownabilitytoattaintrue happiness,twoimportantmoralqualitiestakechargeofourmindsandwatch outforourgoodqualities:concernforthesufferingwellexperienceifwedont tryourbesttodevelopskillfulness,andshameatthethoughtofaiminglower thanatthehighestpossiblehappiness.Shamemayseemastrangeadjuncttoself respect,butwhenbotharehealthytheygotogether.Youneedselfrespectto recognizewhenacourseofactionisbeneathyou,andthatyoudbeashamedto followit.Youneedtofeelshameforyourmistakesinordertokeepyourself respectfromturningintostubbornpride. Thisiswherethesecondaspectofrespectrespectfortheprincipleof causalitycomesin.This/thatconditionalityisnotafreeformprocess.Each unskillfulthisisconnectedtoanunpleasantthat.Youcanttwisttheconnection toleadtopleasantresults,oruseyourownpreferencestodesignacustomized pathtoreleasefromcausalexperience.Selfrespectthushastoaccommodatea respectforthewaycausesactuallyproduceeffects.Traditionally,thisrespectis expressedintermsofthequalitytheBuddhastressedinhisverylastwords: heedfulness.Tobeheedfulmeanshavingastrongsensethatifyourecarelessin yourintentions,youllsuffer.Ifyoutrulyloveyourself,youhavetopayclose attentiontothewayrealityreallyworks,andactaccordingly.Noteverything youthinkorfeelisworthyofrespect.EventheBuddhahimselfdidntdesign Buddhismortheprincipleofthis/thatconditionality.Hediscoveredthem. Insteadofviewingrealityinlinewithhispreferences,hereorderedhis preferencestomakethemostofwhathelearnedbywatchingwithscrupulous careandhonestyhisactionsandtheiractualeffects. ThispointisreflectedinhisdiscoursetotheKalamas(ANIII.66).Although thisdiscourseisoftencitedastheBuddhascarteblancheforfollowingyourown senseofrightandwrong,itactuallysayssomethingverydifferent:Dontsimply followtraditions,butdontsimplyfollowyourownpreferences,either.Ifyousee, throughwatchingyourownactionsandtheirresults,thatfollowingacertainmental stateleadstoharmandsuffering,youshouldabandonitandresolvenevertofollowit again.Thisisarigorousstandard,whichrequiresputtingtheDhammaaheadof yourownpreconceivedpreferences.Anditrequiresthatyoubeveryheedfulof anytendencytoreversethatpriorityandputyourpreferencesfirst. Inotherwords,youcantsimplyindulgeinthepleasureorresistthepain comingfromyourownactions.Youhavetolearnfrombothpleasureandpain, toshowthemrespectaseventsinacausalchain,toseewhattheyhavetoteach you.ThisiswhytheBuddhacalleddukkhapain,stress,andsufferinganoble truth;andwhyhetermedthepleasurearisingfromtheconcentratedminda nobletruthaswell.Theseaspectsofimmediateexperiencecontainlessonsthat cantakethemindtothenobleattainments.

ThediscoursetotheKalamas,however,doesntstopwithimmediate experience.Itgoesfurtherandstatesthat,whenobservingtheprocessesofcause andeffectinyouractions,youshouldalsoconfirmyourobservationswiththe teachingsofthewise.Thisthirdaspectofrespectrespectfortheinsightsof othersisalsobasedonthepatternofthis/thatconditionality.Becausecausesare sometimesseparatedfromtheireffectsbygreatexpansesoftime,itseasytolose sightofsomeimportantconnections.Atthesametime,yourchiefobstacleto discernmentdelusionisthementalqualityyouhavethehardesttime detectinginyourself.Whenyouredeluded,youdontknowyouredeluded.So thewiseapproachistoshowrespecttotheinsightsofothers,intheeventthat theirinsightsmayhelpyouseethroughyourownignorance.Afterall,intention andattentionareimmediatelypresenttotheirawarenessaswell.Theirinsights maybejustwhatyouneedtocutthroughtheobstaclesyouvecreatedfor yourselfthroughyourownactsofignorance. TheBuddhistteachingsonrespectforotherpeoplepointintwodirections. First,theobviousone:respectforthoseaheadofyouonthepath.AstheBuddha oncesaid,friendshipwithadmirablepeopleisthewholeoftheholylife,fortheir wordsandexampleswillhelpgetyouonthepathtorelease.Thisdoesntmean thatyouneedtoobeytheirteachingsoracceptthemunthinkingly.Yousimply oweittoyourselftogivethemarespectfulhearingandtheirteachingsanhonest try.Evenespeciallywhentheiradviceisunpleasant,youshouldtreatitwith respect.AsDhammapada76states, Regardhimasonewho pointsout treasure, thewiseonewho seeingyourfaults rebukesyou. Staywiththissortofsage. Fortheonewhostays withasageofthissort, thingsgetbetter, notworse. Atthesametime,whenyoushowrespectforthosewhohavemasteredthe path,yourealsoshowingrespectforqualitiesyouwanttodevelopinyourself. Andwhensuchpeopleseethatyourespectthegoodqualitiesbothinthemand inyourself,theyllfeelmoreinclinedtosharetheirwisdomwithyou,andmore carefulaboutsharingonlytheirbest.ThisiswhytheBuddhisttraditionplaces

suchanemphasisonnotonlyfeelingrespectbutalsoshowingit.Ifyoucantforce yourselftoshowrespecttoothersinwaystheyllrecognize,theresaresistance inyourmind.They,inturn,willdoubtyourwillingnesstolearn.Thisiswhythe monasticdisciplineplacessomuchemphasisontheetiquetteofrespecttobe showntoteachersandseniormonastics. Theteachingsonrespect,however,goinanotherdirectionaswell.Buddhist monksandnunsarenotallowedtoshowdisrespectforanyonewhocriticizes them,regardlessofwhetherornotthatpersonisawakenedorthecriticismwell founded.Criticsofthissortmaynotdeservethelevelofrespectduetoteachers, buttheydodeservecommoncourtesy.Evenunawakenedpeoplemayhave observedvaluablebitsandpiecesofthetruth.Ifyouopenyourselftocriticism, youmaygettohearworthwhileinsightsthatawallofdisrespectwouldhave repelled.Buddhistliteraturefromtheearliestdaysuptothepresentabounds withstoriesofpeoplewhogainedAwakeningafterhearingachancewordor songfromanunlikelysource.Apersonwiththeproperattitudeofrespectcan learnfromanythingandtheabilitytoputanythingtoagooduseisthemarkof truediscernment. Perhapsthemostdelicateskillwithregardtorespectislearninghowto balanceallthreeaspectsofrespect:foryourself,forthetruthofcausality,andfor theinsightofothers.Thisbalanceisessentialtoanyskill.Ifyouwanttobecome apotter,forexample,youhavetolearnnotonlyfromyourteacher,butalsofrom yourownactionsandpowersofobservation,andfromtheclayitself.Thenyou havetoweighallofthesefactorstogethertoachievemasteryonyourown.If,in yourpursuitoftheBuddhistpath,yourselfrespectoutweighsyourrespectfor thetruthofcausalityortheinsightsofothers,youllfindithardtotakecriticism ortolaughatyourownfoolishness.Thiswillmakeitimpossibleforyoutolearn. If,ontheotherhand,yourrespectforyourteachersoutweighsyourselfrespect oryourrespectforthetruth,youcanopenyourselftocharlatansandclose yourselftothetruththatthecanonsaysistobeseenbythewisefor themselves. TheparallelsbetweentheroleofrespectinBuddhistpracticeandinmanual skillsexplainswhymanyBuddhistteachersrequiretheirstudentstomastera manualskillasaprerequisiteorapartoftheirmeditation.Apersonwithno manualskillswillhavelittleintuitiveunderstandingofhowtobalancerespect. WhatsetstheBuddhasapartfromotherskills,though,istheleveloftotal freedomitproduces.Andthedifferencebetweenthatfreedomandits alternativeendlessroundsofsufferingthroughbirthafterbirth,deathafter deathissoextremethatwecaneasilyunderstandwhypeoplecommittedtothe pursuitofthatfreedomshowitalevelofrespectthatsalsoextreme.Evenmore understandableistheabsolutelevelofrespectforthatfreedomshownbythose

whohaveattainedit.Theybowdowntoalltheirinnerandouterteacherswith thesincerest,mostheartfeltgratitude.Toseethembowdowninthiswayisan inspiringsight. SowhenBuddhistparentsteachtheirchildrentoshowrespectforthe Buddha,Dhamma,andSangha,theyarentteachingthemahabitthatwilllater havetobeunlearned.Ofcourse,thechildwillneedtodiscoverhowbestto understandandmakeuseofthatrespect,butatleasttheparentshavehelped openthedoorforthechildtolearnfromitsownpowersofobservation,tolearn fromthetruth,andtolearnfromtheinsightsofothers.Andwhenthatdoor whenthemindisopenedtowhattrulydeservesrespect,allthingsnobleand goodcancomein.

 QuestionsofSkill
TheBuddhawasntthesortofteacherwhosimplyansweredquestions.He alsotaughtwhichquestionstoask.Heunderstoodthepowerofquestions:that theygiveshapetotheholesinyourknowledgeandforcethatshapevalidor notontotheanswersyouhopewillfillupthoseholes.Evenifyouuseright informationtoanswerawrongquestion,itcantakeonthewrongshape.Ifyou thenusethatanswerasatool,youresuretoapplyittothewrongsituationsand endupwiththewrongresults. ThatswhytheBuddhawascarefultomapoutascienceofquestions, showingwhichquestionsinwhatorderleadtofreedom,andwhichones dont.Atthesametime,hegavehistalksinaquestionandanswerformat,to makeperfectlycleartheshapeofthequestionshewasanswering. Soifyourelookingtohisteachingforanswersandwanttogetthemostout ofthem,youshouldfirstbeclearaboutwhatquestionsyourebringingtoit,and checktoseeiftheyreinlinewiththequestionstheteachingsweremeantto address.Thatwayyouranswerswontleadyouastray. Acaseinpointistheteachingonnotself.Manystudentsinterpretthisasthe Buddhasanswertotwoofthemostfrequentlyaskedquestionsinthehistoryof seriousthought:WhoamI?andDoIhaveatrueself?Inthelightofthese questions,theteachingseemstobeanoselfteaching,sayingeitheran unqualifiedNo:Thereisnoself;oraqualifiedNo:noseparateself.Buttheone timetheBuddhawasaskedpointblankifthereisaself,herefusedtoanswer,on thegroundsthateitheraYesoraNotothequestionwouldleadtoextreme formsofwrongviewthatblockthepathtoawakening.AYesoraqualifiedNo wouldleadtoattachment:youdkeepclingingtoasenseofselfhoweveryou definedit.AnunqualifiedNowouldleadtobewildermentandalienation,for youdfeelthatyourinnermostsenseofintrinsicworthhadbeendenied. Asforthequestion,WhoamI?theBuddhaincludeditinalistofdeadend questionsthatleadtoathicketofviews,awildernessofviews,acontortion,a writhing,afetterofviews.Boundbyafetterofviews,[you]dontgainfreedom frombirth,aging,anddeath,fromsorrow,lamentation,pain,distress,or despair.Inotherwords,anyattempttoanswereitherofthesequestionsis unskillfulkarma,blockingthepathtotruefreedom. Soifthenotselfteachingisntmeanttoanswerthesequestions,what questiondoesitanswer?Abasicone:Whatisskillful?Infact,allofthe Buddhasteachingsaredirectorindirectanswerstothisquestion.Hisgreat insightwasthatallourknowledgeandignorance,allourpleasureandpain,

comefromouractions,ourkarma,sothequestfortrueknowledgeandtrue happinesscomesdowntoaquestionofskill.Inthiscase,theprecisequestionis: Isselfidentificationskillful?Andtheansweris:Onlyuptoapoint.Inthe areaswhereyouneedahealthysenseofselftoactskillfully,itswisetomaintain thatsenseofself.Buteventually,asskillfulbehaviorbecomessecondnatureand youdevelopmoresensitivity,youseethatselfidentification,evenofthemost refinedsort,isharmfulandstressful.Youhavetoletitgo. So,aswithanyskill,therearedefinitestepsalongtheroadtomastery.And becausetheaskingofaquestionisatypeofkarma,thequestionsyouasknot onlyhavetostartwiththeissueofskill,theyalsohavetobeskillfulto approachtheissueskillfullythemselves.EachstepintheBuddhasskillisthus definedbyasetofquestionsthatfocusyourattentionandshapeyourthinkingin themoststrategicdirection.Infact,thequestionsherecommendscanbetakenas amaptothepractice:youstartoutwithquestionsthatassumeaselfandusethat assumptiontomotivateyourselftoactmoreandmoreskillfully.Onlywhenyou reachanappropriatelevelofskilldothequestionsturntodeconstructyour senseofself,pinpointingthethingsyouidentifyasyourselfandshowingthat theyrenotreallyyou.Whentheactofselfidentificationrunsoutofoptions,it stopsinmidairandthemindopenstofreedom.Soifyouputthenotself teachinginitspropercontextthisregimenofquestionsyoullseethatitsnot adeadendanswertoadeadendquestion.Instead,itsacuttingedgetoolfor bringingaboutliberation. Tobeginthisregimen,theBuddharecommendsthatwhenyouvisita teacher,thefirstquestionstoaskarethese:Whatisskillful?Whatisunskillful? What,ifIdoit,willbeformylongtermharmandsuffering?Orwhat,ifIdoit, willbeformylongtermwellbeingandhappiness?Althoughtheselasttwo questionsbringintheconceptsofIandmy,theyarentthefocusofthe inquiry.Thefocusisondoing,ondevelopingskill,onusingyourconcernfor meandmywellbeingtotrainyouractionstowardtruehappiness. TheBuddhasanswerstothesepreliminaryquestionsreadlikeacoursein wildernesssurvival.Firstcomethedosanddonts.Awildernessinstructorwill tellyou:Ifamoosechargesyou,run.Ifabearchargesyou,dont.The Buddhascorrespondingdosanddontsaretenguidelinesdealingwithbody, speech,andmind.Theguidelinesforthebodyare:dontkill,dontsteal,dont engageinillicitsex.Forspeech:donttelllies,dontspeakdivisively,dontspeak abusively,dontengageinidlechatter.Andforthemind:abandongreed, abandonillwill,cultivaterightviews.ThesearetheBuddhasbasicgroundrules forthesurvivalofyourhappiness,andmanyofhisteachingssimplyelaborate onthesetenpoints.

Butasanywildernessinstructorwilltellyou,survivalrequiresmorethan simplerulesofthumb.Youhavetobealerttothegapsnotcoveredbytherules. Youneedtolearntouseyourpowersofobservation,imagination,andingenuity todigoutunskillfulhabitsanddevelopnewhabitstofillinthegaps.Thatway youcanlivecomfortablyinthewilderness,respectfulofthebearsandmoose andotherdangersaroundyouwithoutbeingoverwhelmedbythem. ThesameholdstruewiththeBuddhasskill:inadditiontofollowingthedos anddonts,youhavetolearnhowtodigouttherootsofunskillfulbehaviorso thatyoucanbecomeadeptinallareasofyourlife,includingtheareaswherethe dosanddontsdontapply.Therootsofunskillfulbehaviorarethree:greed, anger,anddelusion.Ofthethree,delusionisthemostinsidious,foritblindsyou toitsveryexistence.Theonlywaytoovercomeitistoberelentlesslyobservant, lookingatyouractionsintermsofcauseandeffect,gaugingtheirshortand longtermconsequencesforyourselfandothers. Again,thisinvolveslearningtoasktherightquestions.Eachtimeyoure abouttoact,askyourself:ThisactionthatIwanttodo:woulditleadtoself harm,totheharmofothers,ortoboth?Isitanunskillfulaction,withpainful consequences,painfulresults?Ifyouforeseeharm,dontfollowthroughwithit. Ifnot,goaheadandact.Whileacting,askyourselfifthereareanyunexpected badconsequencesarising.Ifthereare,stop.Iftherearent,continuewithwhat youredoing.Whentheactionisdone,lookintoitsactualshortandlongterm consequences.Ifanactioninwordordeedhasendedupcausingharm,inform anexperiencedfellowpractitioneronthepath(thisiswhytheBuddha establishedtheSangha)andlistentothatpersonsadvice.Ifthemistakenaction waspurelyanactofthemind,trytodevelopdistasteforthatkindofthinking.In bothcases,resolvenevertomakethesamemistakeagain,anduseyour ingenuitytomaketheresolvestick.If,however,thelongtermconsequencesof theoriginalactionwereharmless,takejoyandsatisfactioninbeingontheright pathandcontinueyourtraining. Asyoustaywiththislineofquestioning,itfosterstwomajorresults.Tobegin with,youbecomemoresensitivetoyouractionsandrespectfuloftheireffects, bothinthepresentandovertime.Unlikethechildwhosays,Itwasalready brokenwhenIsteppedonit,youreawareofwhenyoubreakthingsphysical ormentalandwhenyoudont.Atthesametime,yougainmasteryoverthe patternsofactionandeffect.Yougetbetterandbetterathandlingthingswithout theirgettingbroken.ThisinturnfostersahealthysenseofselfandIbased oncompetenceandskill.Yoursenseofselfbecomesgoodhumoredenoughto freelyadmitmistakes,matureenoughtolearnfromthem,quickenoughtonotice theimmediateeffectsofyouractions,whilepatientenoughtostriveforlong

termgoals.Confidentinitsownpowersofobservation,thisIalsohasthe humilityneededtolearnfromtheexperienceandadviceofothers. Thesetworesultssensitivitytotheeffectsofyourownactionsanda competentsenseofselfenableyoutosettleintoalevelofmentalconcentration thatssolidandnourishing.Youovercomethehindranceofuncertaintyasto whatsskillfulandunskillful,andareabletodeveloptheskillfulqualities neededtocenterthemind.Asthiscenteredfocusdevelops,aninterestingthing happens:yoursensitivitytoactionsandyoursenseofselfcomefacetoface.You begintoseethatselfnotasathingbutasanactivity,aprocessofImakingand mymakinginwhichyourepeatedlycreateandrecreateyoursenseofwho youare.YoualsobegintonoticethatthisImaking,evenwhenitproducesthe mostskillfulselfpossible,inevitablyresultsinstress. Why?BecauseanysenseofIormineinvolvesclingingevenwhenyour concentrationtunesintoasenseofuniversalselfandallclingingisstressful.So totakethedevelopmentofskillfulnesstoitsultimatedegree,youhaveto unlearnthehabitofImakingandmymaking.Andtodothis,anothersetof questionsisrequired. Thesearethequestionsthatintroducethestrategyofnotself.TheBuddha recommendsthatyoufocusonanyphenomenonaroundwhichyoumightsense anIoramine,andaskaseriesofquestions,startingwith:Isthisconstant orinconstant?Ifyouidentifywithyourbody,lookatit.Youllseethatitgrows hungryandthirsty,thatitsaging,destinedtogrowillanddie.Andisanything inconstanteasefulorstressful?Lookatanyattempttofindastablehappiness basedonthebody,andyoullseehowstressfulitis.Andisitfittingtoregard whatsinconstant,stressful,subjecttochangeas:Thisismine.Thisismyself. ThisiswhatIam? Pursuethislineofinquiryinward,throughlayerafterlayerofphysicaland mentalevents,untilyoucanzeroinonthehighcommand:theselfthats managingnotonlythestabilityofyourconcentrationbutalsoyourinternal dialogueofquestionsandanswers.Fortifiedwiththesenseofstabilityandcalm thatcomewithstrongconcentration,youcanstartdeconstructingthatselfwith noanxietyoverwhatwillhappenwhenitsgone.Andwhentheintentions makingupthatselfaredeconstructed,astrangethinghappens.Itsasifyouhad pulledoutastrategicthreadholdingatapestrytogether,andnowthewhole thingunravelsonitsown.Everythingthatcouldpossiblybeclungtofallsaway. Whatremainsistotal,absolutefreedomfreefromtimeandspace,fromboth selfandnotself,forbothselfandnotselfareperceptions,whichthat freedomtranscends. Evenwhenyouvehadonlyafirst,humblingtasteofthisfreedom,you appreciatehowadroitlytheteachingonnotselfanswersthequestionofWhatis

skillful?AndyouunderstandwhytheBuddharecommendsputtingthe questionofWhoamI?aside.Tobeginwith,itwouldnthavetakenyoutothis freedom,andcouldwellhavestoodinfreedomsway.BecauseyourIisan activity,anyattempttopinitdownbeforeyouhadmasteredtheprocessesof activitywouldhaveleftyoupouncingonshadows,distractedfromtherealwork athand.AnyattempttodeconstructyourIbeforeithadbecomehealthyand maturewouldhaveledtoareleaseneuroticandinsecure:youdsimplybe runningawayfromthemessy,mismanagedpartsofyourlife.Inaddition,any answertothequestionWhoamI?wouldbetotallyinappropriatetodescribe yournewfoundfreedom,foritsadimensionapart,wheretheconceptsofI, notI,am,amnotdonotapply. Theonlyquestionstillconcerningyouishowtodigouttheremainingroots ofunskillfulnessstilllatentinthemind.Oncetheyredugup,theBuddha promises,nothingstandsinthewaytofullandfinalfreedom.Andinthat freedom,themindlacksnothing,hasnothinginexcess.Theresnoneofthe delusionthatwouldshapetheholeofaburningquestion,andnoneofthegreed oraversionthatwouldgiveitteeth.Theonlyremainingquestionsarebonus ones:howbesttotakewhateverskillsyouvedevelopedalongthewayanduse thempurelyforthebenefitoftheworld. Andwhatmorecouldyoupossiblyask?

FreedomfromFear
AnanthropologistoncequestionedanAlaskanshamanabouthistribesbelief system.Afterputtingupwiththeanthropologistsquestionsforawhile,the shamanfinallytoldhim:Look.Wedontbelieve.Wefear. HiswordshaveintriguedmeeversinceIfirstheardthem.Ivealsobeen intriguedbytheresponsesIgetwhenIsharehiswordswithmyfriends.Some saythattheshamanunconsciouslyputhisfingeronthelineseparatingprimitive religionfromcivilizedreligion:primitivereligionisfoundedonchildishfear; civilizedreligion,onlove,trust,andjoy.Othersmaintainthattheshamancut throughthepretensionsanddenialsofcivilizedreligionandpointedtothetrue sourceofallseriousreligiouslife. Ifwedigdowntotheassumptionsunderlyingthesetworesponses,wefind thatthefirstresponseviewsfearitselfasourgreatestweakness.Ifwecansimply overcomefear,weputourselvesinapositionofstrength.Thesecondseesfearas themosthonestresponsetoourgreaterweaknessinthefaceofaging,illness, anddeathaweaknessthatcantbeovercomewithasimpleshiftinattitude.If werenotintouchwithourhonestfears,wewontfeelmotivatedtodowhats neededtoprotectourselvesfromgenuinedangers. Sowhichattitudetowardfearischildish,andwhichismature?Istherean elementoftruthinboth?Ifso,howcanthoseelementsbestbecombined?These questionsarebestansweredbyrephrasingthem:Towhatextentisfearauseful emotion?Towhatextentisitnot?Doesithavearoleinthepracticethatputsan endtofear? TheBuddhistanswertothesequestionsiscomplex.Thisisduepartlyto Buddhismsdualrootsbothasacivilizedandasawildernesstraditionand alsotothecomplexityoffearitself,eveninitsmostprimalforms.Thinkofadeer atnightsuddenlycaughtinahuntersheadlights.Itsconfused.Angry.Itsenses danger,andthatitsweakinthefaceofthedanger.Itwantstoescape.Thesefive elementsconfusion,aversion,asenseofdanger,asenseofweakness,anda desiretoescapearepresent,toagreaterorlesserextent,ineveryfear.The confusionandaversionaretheunskillfulelements.Evenifthedeerhasmany openingstoescapefromthehunter,itsconfusionandaversionmightcauseitto missthem.Thesameholdstrueforhumanbeings.Themistakesandevilswe commitwhenfindingourselvesweakinthefaceofdangercomefromconfusion andaversion. Maddeningly,however,therearealsoevilsthatwecommitoutof complacency,whenoblivioustoactualdangers:thecallousthingswedowhen

wefeelwecangetawaywiththem.Thusthelastthreeelementsoffearthe perceptionofweakness,theperceptionofdanger,andthedesiretoescapeit areneededtoavoidtheevilscomingfromcomplacency.Ifstrippedofconfusion andaversion,thesethreeelementsbecomeapositivequality,heedfulness somethingsoessentialtothepracticethattheBuddhadevotedhislastwordsto it.Thedangersoflifearereal.Ourweaknessesarereal.Ifwedontseethem clearly,donttakethemtoheart,anddonttrytofindawayout,theresnoway wecanputanendtowhatcausesourfears.Justlikethedeer:ifitscomplacent aboutthehuntersheadlights,itsgoingtoendupstrappedtothefenderfor sure. Sotogenuinelyfreethemindfromfear,wecantsimplydenythattheresany reasonforfear.Wehavetoovercomethebasiccauseoffear:theminds weaknessesinthefaceofveryrealdangers.TheeleganceoftheBuddhas approachtothisproblem,though,liesinhisinsightintotheconfusionortouse thestandardBuddhistterm,delusionthatmakesfearunskillful.Despitethe complexityoffear,delusionisthesinglefactorthat,initself,isboththeminds primeweaknessanditsgreatestdanger.ThustheBuddhaapproachesthe problemoffearbyfocusingondelusion,andheattacksdelusionintwoways: gettingustothinkaboutitsdangerousroleinmakingfearunskillful,andto developinnerstrengthsleadingtotheinsightsthatcutthroughthedelusionsthat makethemindweak.Inthiswaywenotonlyovercomethefactorthatmakes fearunskillful.Weultimatelyputthemindinapositionwhereithasnoneedfor fear. Whenwethinkabouthowdelusioninfectsfearandincitesustodounskillful things,weseethatitcanactintwoways.First,thedelusionssurroundingour fearscancauseustomisapprehendthedangersweface,seeingdangerwhere thereisnone,andnodangerwherethereis.Ifweobsessovernonexistentor trivialdangers,wellsquandertimeandenergybuildingupuselessdefenses, divertingourattentionfromgenuinethreats.If,ontheotherhand,weputthe genuinedangersofaging,illness,anddeathoutofourminds,wegrow complacentinouractions.Weletourselvesclingtothingsourbodies,our lovedones,ourpossessions,ourviewsthatleaveusexposedtoaging,illness, separation,anddeathinthefirstplace.Weallowourcravingstotakechargeof themind,sometimestothepointofdoingevilwithimpunity,thinkingwere immunetotheresultsofourevil,thatthoseresultswillneverreturntoharmus. Themorecomplacentweareaboutthegenuinedangerslyinginwaitall aroundus,themoreshockedandconfusedwebecomewhentheyactuallyhit. Thisleadstothesecondwayinwhichthedelusionssurroundingourfears promoteunskillfulactions:wereacttogenuinedangersinwaysthat,insteadof endingthedangers,actuallycreatenewones.Weamasswealthtoprovide

security,butwealthcreatesahighprofilethatexcitesjealousyinothers.We buildwallstokeepoutdangerouspeople,butthosewallsbecomeourprisons. Westockpileweapons,buttheycaneasilybeturnedagainstus. Themostunskillfulresponsetofeariswhen,perceivingdangerstoourown lifeorproperty,webelievethatwecangainstrengthandsecuritybydestroying thelivesandpropertyofothers.Thedelusionpervadingourfearmakesuslose perspective.Ifotherpeopleweretoactinthisway,wewouldknowtheywere wrong.Butsomehow,whenwefeelthreatened,ourstandardschange,our perspectivewarps,sothatwrongseemsrightaslongasweretheonesdoingit. Thisisprobablythemostdisconcertinghumanweaknessofall:ourinability totrustourselvestodotherightthingwhenthechipsaredown.Ifstandardsof rightandwrongaremeaningfulonlywhenwefindthemconvenient,theyhave norealmeaningatall. Fortunately,though,theareaoflifeposingthemostdangerandinsecurityis theareawhere,throughtraining,wecanmakethemostchangesandexercisethe mostcontrol.Althoughaging,illness,anddeathfollowinevitablyonbirth, delusiondoesnt.Itcanbeprevented.If,throughthoughtandcontemplation,we becomeheedfulofthedangersitposes,wecanfeelmotivatedtoovercomeit. However,theinsightscomingfromsimplethoughtandcontemplationarent enoughtofullyunderstandandoverthrowdelusion.Itsthesameaswithany revolution:nomatterhowmuchyoumaythinkaboutthematter,youdont reallyknowthetricksandstrengthsofentrenchedpowersuntilyouamassyour owntroopsanddobattlewiththem.Andonlywhenyourowntroopsdevelop theirowntricksandstrengthscantheycomeoutontop.Soitiswithdelusion: onlywhenyoudevelopmentalstrengthscanyouseethroughthedelusionsthat givefearitspower.Beyondthat,thesestrengthscanputyouinapositionwhere youarenolongerexposedtodangerseveragain. Thecanonliststhesementalstrengthsatfive:conviction,persistence, mindfulness,concentration,anddiscernment.Italsoemphasizestherolethat heedfulnessplaysindevelopingeach,forheedfulnessiswhatenableseach strengthtocounteractaparticulardelusionthatmakesthemindweakand unskillfulinthefaceofitsfears.Whatthismeansisthatnoneofthesestrengths aremerebruteforces.Eachcontainsanelementofwisdomanddiscernment, whichgetsmorepenetratingasyouprogressalongthelist. Ofthefivestrengths,convictionrequiresthelongestexplanation,both becauseitsoneofthemostmisunderstoodandunderappreciatedfactorsinthe Buddhistpath,andbecauseofthemultipledelusionsithastocounteract. Theconvictionhereisconvictionintheprincipleofkarma:thatthepleasure andpainweexperiencedependsonthequalityoftheintentionsonwhichwe act.ThisconvictioncounteractsthedelusionthatItsnotinmybestinterestto

sticktomoralprinciplesinthefaceofdanger,anditattacksthisdelusionin threeways. First,itinsistsonwhatmightbecalledtheboomerangorspittingintothe windprincipleofkarmiccauseandeffect.Ifyouactonharmfulintentions, regardlessofthesituation,theharmwillcomebacktoyou.Evenifunskillful actionssuchaskilling,stealing,orlyingmightbringshorttermadvantages, thesearemorethanoffsetbythelongtermharmtowhichtheyleaveyou exposed. Conversely,thissameprinciplecanmakeyoubraveindoinggood.Ifyoure convincedthattheresultsofskillfulintentionswillhavetoreturntoyouevenif deathintervenes,youcanmoreeasilymakethesacrificesdemandedbylong termendeavorsforyourowngoodandthatofothers.Whetherofnotyouliveto seetheresultsinthislifetime,youreconvincedthatthegoodyoudoisnever lost.Inthisway,youdevelopthecourageneededtobuildastoreofskillful actionsgenerousandvirtuousthatformsyourfirstlineofdefenseagainst dangersandfear. Second,convictioninsistsongivingprioritytoyourstateofmindaboveall else,forthatswhatshapesyourintentions.Thiscounteractsthecorollarytothe firstdelusion:Whatifstickingtomyprinciplesmakesiteasierforpeopletodo meharm?Thisquestionisbasedultimatelyonthedelusionthatlifeisourmost preciouspossession.Ifthatweretrue,itwouldbeaprettymiserablepossession, foritheadsinexorablytodeath,withholdoversinpain,aging,andillnessalong theway.Convictionviewsourlifeaspreciousonlytotheextentthatitsusedto developthemind,forthemindwhendevelopedissomethingthatnoone, notevendeath,canharm.Qualityoflifeismeasuredbythequalityand integrityoftheintentionsonwhichweact,justasqualitytimeistimedevoted tothepractice.Or,intheBuddhaswords: Betterthanahundredyears livedwithoutvirtue,uncentered,is oneday livedbyavirtuousperson absorbedinjhana.(Dhp110) Third,convictioninsiststhattheneedforintegrityisunconditional.Even thoughotherpeoplemaythrowawaytheirmostvaluablepossessiontheir integrityitsnoexcuseforustothrowawayours.Theprincipleofkarmaisnta trafficordinanceineffectonlyoncertainhoursofthedayorcertaindaysofthe week.Itsalawoperatingaroundtheclock,aroundthecyclesofthecosmos.

Somepeoplehavearguedthat,becausetheBuddharecognizedtheprinciple ofconditionality,hewouldhavenoproblemwiththeideathatourvirtues shoulddependonconditionsaswell.Thisisamisunderstandingoftheprinciple. Tobeginwith,conditionalitydoesntsimplymeanthateverythingischangeable andcontingent.Itslikethetheoryofrelativity.Relativitydoesntmeanthatall thingsarerelative.Itsimplyreplacesmassandtimewhichlongwere consideredconstantswithanother,unexpectedconstant:thespeedoflight. Massandtimemayberelativetoaparticularinertialframe,astheframerelates tothespeedoflight,butthelawsofphysicsareconstantforallinertialframes, regardlessofspeed.Thespeedoflightisalwaysthesame. Inthesameway,conditionalitymeansthattherearecertainunchanging patternstocontingencyandchangeoneofthosepatternsbeingthatunskillful intentions,basedoncravinganddelusion,invariablyleadtounpleasantresults. Ifwelearntoacceptthispattern,ratherthanourfeelingsandopinions,as absolute,itrequiresustobecomemoreingeniousindealingwithdanger.Instead offollowingourunskillfulkneejerkreactions,welearntothinkoutsidethebox tofindresponsesthatbestpreventharmofanykind.Thisgivesouractions addedprecisionandgrace. Atthesametime,wehavetonotethattheBuddhadidntteachconditionality simplytoencourageacceptancefortheinevitabilityofchange.Hetaughtitto showhowthepatternsunderlyingchangecanbemasteredtocreateanopening thatleadsbeyondconditionalityandchange.Ifwewanttoreachthe unconditionedthetruestsecurityourintegrityhastobeunconditional,agift oftemporalsecuritynotonlytothosewhotreatuswell,buttoeveryone,without exception.Asthetextssay,whenyouabstainabsolutelyfromdoingharm,you giveagreatgiftfreedomfromdangertolimitlessbeingsandyouyourself findashareinthatlimitlessfreedomaswell. Convictionandintegrityofthissortmakegreatdemandsonus.Untilwegain ourfirsttasteoftheunconditioned,theycaneasilybeshaken.Thisiswhythey havetobeaugmentedwithothermentalstrengths.Thethreemiddlestrengths persistence,mindfulness,andconcentrationactinconcert.Persistence,inthe formofrighteffort,counteractsthedelusionthatwerenomatchforourfears, thatoncetheyarisewehavetogiveintothem.Righteffortgivesuspracticein eliminatingmilderunskillfulqualitiesanddevelopingskillfulonesintheirplace, sothatwhenstrongerunskillfulqualitiesarise,wecanuseourskillfulqualities asalliesinfendingthemoff.Thestrengthofmindfulnessassiststhisprocessin twoways.(1)Itremindsusofthedangerofgivingintofear.(2)Itteachesusto focusourattention,notontheobjectofourfear,butonthefearinandofitselfas amentalevent,somethingwecanwatchfromtheoutsideratherjumpinginand goingalongforaride.Thestrengthofconcentration,inprovidingthemindwith

astillcenterofwellbeing,putsusinasolidpositionwherewedontfeel compelledtoidentifywithfearsastheycome,andwherethecomingsand goingsofinternalandexternaldangersarelessandlessthreateningtothemind. Eventhen,though,themindcantreachultimatesecurityuntilituprootsthe causesofthesecomingsandgoings,whichiswhythefirstfourstrengthsrequire thestrengthofdiscernmenttomakethemfullysecure.Discernmentiswhatsees thatthesecomingsandgoingsareultimatelyrootedinoursenseofIand mine,andthatIandminearenotbuiltintoexperience.Theycomefrom therepeatedprocessesofImakingandmymaking,inwhichweimposethese notionsonexperienceandidentifywiththingssubjecttoaging,illness,and death.Furthermore,discernmentseesthroughourinnertraitorsandweaknesses: thecravingsthatwantustomakeanIandmine;thedelusionsthatmakeus believeinthemoncetheyremade.Itrealizesthatthislevelofdelusionis preciselythefactorthatmakesaging,illness,anddeathdangeroustobeginwith. Ifwedidntidentifywiththingsthatage,growill,anddie,theiraging,illness, anddeathwouldntthreatenthemind.Totallyunthreatened,themindwould havenoreasontodoanythingunskillfuleveragain. Whenthislevelofdiscernmentmaturesandbearsthefruitofrelease,our greatestinsecurityourinabilitytotrustourselveshasbeeneliminated.Freed fromtheattachmentsofIandmine,wefindthatthecomponentfactorsof fearbothskillfulandunskillfularegone.Theresnoremainingconfusionor aversion;themindisnolongerweakinthefaceofdanger;andsotheresnothing fromwhichweneedtoescape. Thisiswherethequestionsraisedbytheshamansremarksfindtheir answers.Wefearbecausewebelieveinwe.Webelieveinwebecauseofthe delusioninourfear.Paradoxically,though,ifweloveourselvesenoughtofear thesufferingthatcomesfromunskillfulactionsandattachments,andlearnto believeinthewayout,welldevelopthestrengthsthatallowustocutthrough ourcravings,delusions,andattachments.Thatway,theentirecomplexthe we,thefear,thebeliefs,theattachmentsdissolvesaway.Thefreedom remainingistheonlytruesecuritythereis. Thisteachingmayoffercoldcomforttoanyonewhowantstheimpossible: securityforhisorherattachments.Butintradingawaythehopeforan impossiblesecurity,yougaintherealityofahappinesstotallyindependentand conditionfree.Onceyouvemadethistrade,youknowthatthepayoffismore thanworththeprice.AsoneoftheBuddhasstudentsoncereported,Before, whenIwasahouseholder,maintainingtheblissofkingship,Ihadguardsposted withinandwithouttheroyalapartments,withinandwithoutthecity,withinand withoutthecountryside.ButeventhoughIwasthusguarded,thusprotected,I dwelledinfearagitated,distrustful,andafraid.Butnow,ongoingalonetoa

forest,tothefootofatree,ortoanemptydwelling,Idwellwithoutfear, unagitated,confident,andunafraidunconcerned,unruffled,mywants satisfied,withmymindlikeawilddeer.ThisisthemeaningIhaveinmindthat Irepeatedlyexclaim,Whatbliss!Whatbliss! Hisdeerisobviouslynotthedeerintheheadlights.Itsadeersafeinthe wilderness,atitseasewhereveritgoes.Whatmakesitmorethanadeeristhat, freefromattachment,itscalledaconsciousnesswithoutsurface.Lightgoes rightthroughit.Thehuntercantshootit,foritcantbeseen.

Samsara
Samsaraliterallymeanswanderingon.Manypeoplethinkofitasthe Buddhistnamefortheplacewherewecurrentlylivetheplaceweleavewhen wegotonibbana.ButintheearlyBuddhisttexts,itstheanswer,nottothe question,Wherearewe?buttothequestion,Whatarewedoing?Insteadof aplace,itsaprocess:thetendencytokeepcreatingworldsandthenmovinginto them.Asoneworldfallsapart,youcreateanotheroneandgothere.Atthesame time,youbumpintootherpeoplewhoarecreatingtheirownworlds,too. Theplayandcreativityintheprocesscansometimesbeenjoyable.Infact,it wouldbeperfectlyinnocuousifitdidntentailsomuchsuffering.Theworldswe createkeepcavinginandkillingus.Movingintoanewworldrequireseffort:not onlythepainsandrisksoftakingbirth,butalsothehardknocksmentaland physicalthatcomefromgoingthroughchildhoodintoadulthood,overand overagain.TheBuddhaonceaskedhismonks,Whichdoyouthinkisgreater: thewaterintheoceansorthetearsyouveshedwhilewanderingon?His answer:thetears.Thinkofthatthenexttimeyougazeattheoceanorplayinits waves. Inadditiontocreatingsufferingforourselves,theworldswecreatefeedoff theworldsofothers,justastheirsfeedoffours.Insomecasesthefeedingmaybe mutuallyenjoyableandbeneficial,buteventhenthearrangementhastocometo anend.Moretypically,itcausesharmtoatleastonesideoftherelationship, oftentoboth.Whenyouthinkofallthesufferingthatgoesintokeepingjustone personclothed,fed,sheltered,andhealthythesufferingbothforthosewho havetopayfortheserequisites,aswellasthosewhohavetolaborordieintheir productionyouseehowexploitativeeventhemostrudimentaryprocessof worldbuildingcanbe. ThisiswhytheBuddhatriedtofindthewaytostopsamsaraing.Oncehe hadfoundit,heencouragedotherstofollowit,too.Becausesamsaraingis somethingthateachofusdoes,eachofushastostopithimorherselfalone.If samsarawereaplace,itmightseemselfishforonepersontolookforanescape, leavingothersbehind.Butwhenyourealizethatitsaprocess,theresnothing selfishaboutstoppingitatall.Itslikegivingupanaddictionoranabusive habit.Whenyoulearntheskillsneededtostopcreatingyourownworldsof suffering,youcansharethoseskillswithotherssothattheycanstopcreating theirs.Atthesametime,youllneverhavetofeedofftheworldsofothers,soto thatextentyourelighteningtheirloadaswell.

ItstruethattheBuddhalikenedthepracticeforstoppingsamsaratotheact ofgoingfromoneplacetoanother:fromthissideofarivertothefurthershore. Butthepassageswherehemakesthiscomparisonoftenendwithaparadox:the furthershorehasnohere,nothere,noinbetween.Fromthatperspective, itsobviousthatsamsarasparametersofspaceandtimewerenotthepre existingcontextinwhichwewandered.Theyweretheresultofourwandering. Forsomeoneaddictedtoworldbuilding,thelackoffamiliarparameters soundsunsettling.Butifyouretiredofcreatingincessant,unnecessarysuffering, youmightwanttogiveitatry.Afterall,youcouldalwaysresumebuildingifthe lackofhereorthereturnedouttobedull.Butofthosewhohavelearned howtobreakthehabit,noonehaseverfelttemptedtosamsaraagain.

SamsaraDividedbyZero
ThegoalofBuddhistpractice,nibbana,issaidtobetotallyuncaused,and rightthereisaparadox.Ifthegoalisuncaused,howcanapathofpractice whichiscausalbynaturebringitabout?Thisisanancientquestion.The Milindapaha,asetofdialoguescomposednearthestartofthecommonera, reportsanexchangewhereKingMilindachallengesamonk,Nagasena,with preciselythisquestion.Nagasenareplieswithananalogy.Thepathofpractice doesntcausenibbana,hesays.Itsimplytakesyouthere,justasaroadtoa mountaindoesntcausethemountaintocomeintobeing,butsimplyleadsyou towhereitis. Nagasenasreply,thoughapt,didntreallysettletheissuewithinthe Buddhisttradition.Overtheyearsmanyschoolsofmeditationhavetaughtthat mentalfabricationssimplygetinthewayofagoalthatsuncausedand unfabricated.Onlybydoingnothingatallandthusnotfabricatinganythingin themind,theysay,willtheunfabricatedshineforth. Thisviewisbasedonaverysimplisticunderstandingoffabricatedreality, seeingcausalityaslinearandtotallypredictable:XcausesYwhichcausesZand soon,withnoeffectsturningaroundtoconditiontheircauses,andnopossible wayofusingcausalitytoescapefromthecausalnetwork.However,oneofthe manythingstheBuddhadiscoveredinthecourseofhisawakeningwasthat causalityisnotlinear.Theexperienceofthepresentisshapedbothbyactionsin thepresentandbyactionsinthepast.Actionsinthepresentshapeboththe presentandthefuture.Theresultsofpastandpresentactionscontinually interact.Thusthereisalwaysroomfornewinputintothesystem,whichgives scopeforfreewill.Thereisalsoroomforthemanyfeedbackloopsthatmake experiencesothoroughlycomplex,andthataresointriguinglydescribedin chaostheory.Realitydoesntresembleasimplelineorcircle.Itsmorelikethe bizarretrajectoriesofastrangeattractororaMandelbrotset. BecausetherearemanysimilaritiesbetweenchaostheoryandBuddhist explanationsofcausality,itseemslegitimatetoexplorethosesimilaritiestosee whatlightchaostheorycanthrowontheissueofhowacausalpathofpractice canleadtoanuncausedgoal.ThisisnottoequateBuddhismwithchaostheory, ortoengageinpseudoscience.Itssimplyasearchforsimilestoclearupan apparentconflictintheBuddhasteaching. Anditsohappensthatoneofthediscoveriesofnonlinearmaththebasis forchaostheorythrowslightonjustthisissue.Inthe19thcentury,theFrench mathematicianJulesHenriPoincardiscoveredthatinanycomplexphysical

systemtherearepointshecalledresonances.Iftheforcesgoverningthesystem aredescribedasmathematicalequations,theresonancesarethepointswherethe equationsintersectinsuchawaythatoneofthemembersisdividedbyzero. This,ofcourse,producesanundefinedresult,whichmeansthatifanobject withinthesystemstrayedintoaresonancepoint,itwouldnolongerbedefined bythecausalnetworkdeterminingthesystem.Itwouldbesetfree. Inactualpractice,itsveryrareforanobjecttohitaresonancepoint.The equationsdescribingthepointsimmediatelyaroundaresonancetendtodeflect anyincomingobjectfromenteringtheresonanceunlesstheobjectisonaprecise pathtotheresonancesveryheart.Still,itdoesnttaketoomuchcomplexityto createresonancesPoincardiscoveredthemwhilecalculatingthegravitational interactionsamongthreebodies:theearth,thesun,andthemoon.Themore complexthesystem,thegreaterthenumberofresonances,andthegreaterthe likelihoodthatobjectswillstrayintothem.Itsnowonderthatmeteors,ona largescale,andelectronsonasmallscale,occasionallywanderrightintoa resonanceinagravitationalorelectronicfield,andthustothefreedomoftotal unpredictability.Thisiswhymeteorssometimesleavethesolarsystem,andwhy yourcomputeroccasionallyfreezesfornoapparentreason.Itsalsowhystrange thingscouldhappensomedaytothebeatingofyourheart. IfweweretoapplythisanalogytotheBuddhistpath,thesystemwereinis samsara,theroundofrebirth.Itsresonanceswouldbewhatthetextscalled nonfashioning,theopeningtotheuncaused:nibbana.Thewallofresistant forcesaroundtheresonanceswouldcorrespondtopain,stress,andattachment. Toallowyourselftoberepelledbystressordeflectedbyattachment,nomatter howsubtle,wouldbelikeapproachingaresonancebutthenveeringoffto anotherpartofthesystem.Buttofocusdirectlyonanalyzingstressand attachment,anddeconstructingtheircauses,wouldbelikegettingonan undeflectedtrajectoryrightintotheresonanceandfindingtotal,undefined freedom. This,ofcourse,issimplyananalogy.Butitsafruitfuloneforshowingthat thereisnothingillogicalinactivelymasteringtheprocessesofmentalfabrication andcausalityforthesakeofgoingbeyondfabrication,beyondcauseandeffect. Atthesametime,itgivesahintastowhyapathoftotalinactionwouldnotlead totheunfabricated.Ifyousimplysitstillwithinthesystemofcausality,youll nevergetneartheresonanceswheretruenonfashioninglies.Youllkeep floatingaroundinsamsara.Butifyoutakeaimatstressandclinging,andwork totakethemapart,youllbeabletobreakthroughtothepointwherethepresent momentgetsdividedbyzerointhemind.

TheAgendasofMindfulness
ThePalitermformeditationisbhavana:development.Itsashorthandword forthedevelopmentofskillfulqualitiesinthemind.Bhavanaisatypeof karmatheintentionalactivityleadingultimatelytotheendofkarmabut karmanonetheless.ThispointisunderlinedbyanotherPalitermformeditation: kammatthana,theworkathand;andbyaThaiidiomformeditation:tomakean effort.Thesetermsareworthkeepinginmind,tocounterbalancethecommon assumptionthatmeditationisanexerciseininactionorinpassive,all encompassingacceptance.Actually,asdescribedinthePalitexts,meditationisa veryproactiveprocess.Ithasanagendaandworksactivelytobringitabout. ThiscanbeseeninthePalidescriptionofhowofrightmindfulnessisfostered throughsatipatthana. Satipatthanaisoftentranslatedasfoundationofmindfulness,whichgives theimpressionthatitreferstoanobjectofmeditation.Thisimpressionis reinforcedwhenyouseethefoursatipatthanaslistedasbody,feelings,mind, andmentalqualities.Butifyoulookatthetexts,youfindthattheyteach satipatthanaasaprocess,awayofestablishing(upatthana)mindfulness(sati): hencethecompoundterm.Whenthetextsdefinethecompound,theygive,nota listofobjects,butfourformulasdescribinganactivity. Heresthefirstformula: Ameditatorremainsfocusedonthebodyinandofitselfardent,alert, andmindfulputtingasidegreedanddistresswithreferencetothe world. Eachofthetermsinthisformulaisimportant.Remainingfocusedcanalso betranslatedaskeepingtrack.Thisreferstotheelementofconcentrationin thepractice,asyouholdtooneparticularthemeorframeofreferenceamidthe conflictingcurrentsofexperience.Ardentreferstotheeffortyouputintothe practice,tryingtoabandonunskillfulstatesofmindanddevelopskillfulonesin theirstead,allthewhiletryingtodiscernthedifferencebetweenthetwo. Alertmeansbeingclearlyawareofwhatshappeninginthepresent. Mindfulmeansbeingabletorememberorrecollect.Sometimesmindfulnessis translatedasnonreactiveawareness,freefromagendas,simplypresentwith whateverarises,buttheformulaforsatipatthanadoesntsupportthat translation.Nonreactiveawarenessisactuallypartofequanimity,oneofmany qualitiesfosteredinthecourseofsatipatthana,buttheardencyinvolvedin satipatthanadefinitelyhasanagenda,atasktobedone,whiletheroleof mindfulnessistokeepyourtaskinmind.

Thetaskhereistwofold:stayingfocusedonyourframeofreference,and puttingasideanygreedanddistressthatwouldresultfromshiftingyourframe ofreferencebacktotheworld.Thisisthemeaningofthebodyinandofitself. Inotherwords,youtrytostaywiththeexperienceofthebodyasits immediatelyfelt,withoutreferringittothenarrativesandviewsthatmakeup yoursenseoftheworld.Youstayawayfromstoriesofhowyouhaverelatedto yourbodyinthepastandhowyouhopetorelatetoitinthefuture.Youdrop anyconcernforhowyourbodyfitsintotheworldintermsofitsbeauty,agility, orstrength.Yousimplytuneintothebodyonitsowntermsthedirect experienceofitsbreathing,itsmovements,itspostures,itselementary properties,anditsinevitabledecay.Inthiswayyoulearnhowtostripawayyour assumptionsaboutwhatdoesordoesntliebehindyourexperienceofthebody, andgainpracticeinreferringeverythingtotheexperienceitself. Thesameapproachappliestotheremainingtypesofsatipatthana:focusing onfeelings,onmindstates,andonmentalqualitiesinandofthemselves.Atfirst glance,thesemaylooklikenewanddifferentmeditationexercises,butthe Buddhamakesclearthattheycanallcenteronasinglepractice:keepingthe breathinmind.Whenthemindiswiththebreath,allfourframesofreferenceare rightthere.Thedifferenceliessimplyinthesubtletyofyourfocus.Sowhen youvedevelopedyourskillswiththefirst,mostblatanttypeofsatipatthana,you donthavetomovefartotakeupthemoresubtleones.Simplystaywiththe breathandshiftyourfocustothefeelingsandmindstatesthatarisefrombeing mindfulofthebreath,andthementalqualitiesthateithergetinthewayofyour focusorstrengthenit.Onceyouvechosenyourframeofreference,youtreatit thesamewayyouvebeentreatingthebody:takingitasyourframeofreference inandofitself,withoutreferringittostoriesaboutyourselforviewsaboutthe world.Youseparatefeelingsofpleasure,pain,andneitherpleasurenorpain fromthestoriesyounormallycreatearoundthem.Youseparatestatesofgreed, anger,anddelusionfromtheirfocalpointsintheworld.Inthiswayyoucansee themforwhattheyare. Still,though,youhaveanagenda,basedonthedesireforAwakeninga desirethattheBuddhaclassed,notasacauseofsuffering,butaspartofthepath leadingtoitsend.Thisbecomesclearestinthesatipatthanafocusedonmental qualitiesinandofthemselves.Youacquaintyourselfwiththeunskillfulqualities thatobstructconcentrationsuchassensualdesire,illwill,andrestlessnessnot simplytoexperiencethem,butalsotounderstandthemsothatyoucancutthem away.Similarly,youacquaintyourselfwiththeskillfulqualitiesthatfoster discernmentsothatyoucandevelopthemallthewaytorelease. ThetextscalltheseskillfulqualitiesthesevenfactorsofAwakeningandshow thatsatipatthanapracticeisaimedatdevelopingthemallinorder.Thefirst

factorismindfulness.Thesecondiscalledanalysisofqualities:theabilityto distinguishskillfulfromunskillfulqualitiesinthemind,seeingwhatcanbe acceptedandwhatneedstobechanged.Thethirdfactorispersistence persistenceinabandoningunskillfulqualitiesandfosteringskillfulonesintheir place.Thetextsdescribeawidevarietyofmethodstouseinthisendeavor,but theyallcomedowntotwosorts.Insomecases,anunskillfulqualitywill disappearsimplywhenyouwatchitsteadily.Inothercases,youhavetomakea concertedeffort,activelydoingwhatyoucantocounteractanunskillfulquality andreplaceitwithamoreskillfulone. Asskillfulqualitiestakechargewithinyou,youseethatwhileskillful thinkingleadstonoharmfulactions,longboutsofitcantirethemind.Soyou bringyourthoughtstostillness,whichdevelopsthreemoreofthefactorsof Awakening:rapture,serenity,andconcentration.Theseprovidethemindwitha foundationofwellbeing. Thefinalfactorisequanimity,anditsplaceinthelistissignificant.Itsnon reactivityisfullyappropriateonlywhenthemoreactivefactorshavedonewhat theycan.Thisistrueofallthelistsinwhichequanimityisincluded.Itsnever listedonitsown,assufficientforAwakening;anditalwayscomeslast,afterthe proactivefactorsinthelist.Thisdoesntmeanthatitsupplantsthem,simply thatjoinsintheirinteraction.Insteadofreplacingthem,itcounterbalancesthem, enablingyoutostepbackandseesubtlelevelsofstressandcravingthatthe moreproactivefactorsmayhaveobscured.Thenitmakesroomforthepro activefactorstoactonthenewlydiscoveredlevels.Onlywhenalllevelsofstress andcravingaregoneistheworkofboththeproactiveandnonreactivesidesof meditationdone.Thatswhenthemindcanbetrulyagendafree. Itslikelearningtoplaythepiano.Asyougetmoreproactiveinplaying proficiently,youalsobecomesensitiveinlisteningnonreactively,todiscernever moresubtlelevelsinthemusic.Thisallowsyoutoplayevenmoreskillfully.In thesameway,asyougetmoreskilledinestablishingmindfulnessonyour chosenframeofreference,yougaingreatersensitivityinpeelingawayevermore subtlelayersofthepresentmomentuntilnothingisleftstandinginthewayof totalrelease.

 Deperception
Meditationteachesyouthepowerofyourperceptions.Youcometoseehow thelabelsyouapplytothings,theimageswithwhichyouvisualizethings,have ahugeinfluenceoverwhatyousee,howtheycanweighyoudownwith sufferingandstress.Asthemeditationdevelops,though,itgivesyouthetools youneedtogainfreedomfromthatinfluence. Inthebeginning,whenyoufirstnoticethepowerofperception,youcan easilyfeeloverwhelmedbyhowpervasiveitis.Supposeyourefocusingonthe breath.Therecomesapointwhenyoubegintowonderwhetheryourefocusing onthebreathitselforonyourideaofthebreath.Oncethisquestionarises,the normalreactionistotrytogetaroundtheideatotherawsensationbehindit.But ifyourereallysensitiveasyoudothis,youllnoticethatyouresimplyreplacing onecaricatureofthebreathwithanother,moresubtleone.Eventheraw sensationofbreathingisshapedbyhowyouconceptualizerawsensation.No matterhowhardyoutrytopindownanunfilteredexperienceofbreathing,you stillfinditshapedbyyourideaofwhatbreathingactuallyis.Themoreyou pursuetherealityofthebreath,themoreitrecedeslikeamirage. Thetrickhereistoturnthisfacttoyouradvantage.Afterall,yourenot meditatingtogettothebreath.Youremeditatingtounderstandtheprocesses leadingtosufferingsothatyoucanputanendtothem.Thewayyourelateto yourperceptionsispartoftheseprocesses,sothatswhatyouwanttosee.You havetotreatyourexperienceofthebreath,notasanendinitself,butasatoolfor understandingtheroleofperceptionincreatingsufferingandstress. Youdothisbydeperception:questioningyourassumptionsaboutbreathing, deliberatelychangingthoseassumptions,andobservingwhathappensasa result.Now,withoutthepropercontext,deperceptioncouldeasilywanderoff intorandomabstractions.Soyoutakethepracticeofconcentrationasyour context,providingdeperceptionbothwithageneraldirectionandwith particulartasksthatforceittobumpupagainsttheoperativeassumptionsthat actuallyshapeyourexperienceofthepresent. Thegeneraldirectionliesintryingtobringthemindtodeeperandmore longlastinglevelsofstillnesssoastoeliminatemoreandmoresubtlelevelsof stress.Yourenottryingtoprovewhichperceptionsofthebreathdepictitmost truly,butsimplywhichonesworkbestinwhichsituationsforeliminatingstress. Theobjectivityyourelookingforisnottheobjectivityofthebreath,butthe objectivityofcauseandeffect.

Theparticulartasksthatteachyoutheselessonsbeginwiththetaskoftrying togetthemindtostaycomfortablyfocusedforlongperiodsoftimeonthe breathandrightthereyourunintotwooperativeassumptions:Whatdoesit meantobreathe?Whatdoesitmeantobefocused? Itscommontothinkofthebreathastheairpassinginandoutthroughthe nose,andthiscanbeausefulperceptiontostartwith.Usewhateverblatant sensationsyouassociatewiththatperceptionasameansofestablishing mindfulness,developingalertness,andgettingthemindtogrowstill.Butas yourattentiongetsmorerefined,youmayfindthatlevelofbreathbecomingtoo fainttodetect.Sotrythinkingofthebreathinsteadastheenergyflowinthe body,asafullbodyprocess. Thenmakethatexperienceascomfortableaspossible.Ifyoufeelany blockageorobstructioninthebreathing,seewhatyoucandotodissolvethose feelings.Areyoudoinganythingtocreatethem?Ifyoucancatchyourself creatingthem,thenitseasytoletthemdissolve.Andwhatwouldmakeyou createthemasidefromyourpreconceivednotionsofhowthemechanicsof breathinghavetowork?Soquestionthosenotions:Wheredoesthebreathcome intothebody?Doesitcomeinonlythroughthenoseandmouth?Doesthebody havetopullthebreathin?Ifso,whichsensationsdothepulling?Which sensationsgetpulled?Wheredoesthepullingbegin?Andwhereisthebreath pulledfrom?Whichpartshavethebreath,andwhichonesdont?Whenyoufeel asensationofblockage,whichsideofthesensationareyouon? Thesequestionsmaysoundstrange,butmanytimesyourpreverbal assumptionsaboutthebodyarestrangeaswell.Onlywhenyouconfrontthem headonwithstrangequestionscanyoubringthemtolight.Andonlywhenyou seethemclearlycanyoureplacethemwithalternativeconcepts. Soonceyoucatchyourselfbreathinguncomfortablyinlinewithaparticular assumption,turnitaroundtoseewhatsensationsthenewassumption highlights.Trystayingwiththosesensationsaslongasyoucan,totestthem.If, comparedtoyourearliersensationsassociatedwiththebreath,theyreeasierto staywith,iftheyprovideamoresolidandspaciousgroundingforconcentration, theassumptionthatdrewthemtoyourattentionisausefulnewtoolinyour meditation.Ifthenewsensationsarenthelpfulinthatway,youcanthrowthe newtoolaside. Forexample,ifyouhaveasenseofbeingononesideofablockage,try thinkingofbeingontheotherside.Trybeingonboth.Thinkofthebreathas comingintothebody,notthroughthenoseormouth,butthroughthemiddleof thechest,thebackoftheneck,everyporeofyourskin,anyspotthathelps reducethefeltneedtopushandpull.

Orstartquestioningtheneedtopushandpullatall.Doyoufeelthatyour immediateexperienceofthebodyisofthesolidparts,andthattheyhaveto managethemechanicsofbreathing,whichissecondary?Whathappensifyou conceiveyourimmediateexperienceofthebodyinadifferentway,asafieldof primarybreathenergy,withthesoliditysimplyalabelattachedtocertain aspectsofthebreath?Whateveryouexperienceasaprimarybodysensation, thinkofitasalreadybreath,withoutyourhavingtodoanythingmoretoit.How doesthataffectthelevelofstressandstraininthebreathing? Andwhatabouttheactofstayingfocused?Howdoyouconceivethat?Isit behindthebreath?Surroundedbybreath?Towhatextentdoesyourmental pictureoffocusinghelporhindertheeaseandsolidityofyourconcentration? Forinstance,youmayfindthatyouthinkofthemindasbeinginonepartofthe bodyandnotinothers.Whatdoyoudowhenyoufocusattentiononanother part?Doesthemindleaveitshomebasesay,intheheadtogothere,ordoes theotherparthavetobebroughtintothehead?Whatkindoftensiondoesthis create?Whathappensifyouthinkofawarenessalreadybeinginthatotherpart? Whathappenswhenyouturnthingsaroundentirely:insteadofthemindsbeing inthebody,seewhatstressiseliminatedwhenyouthinkofthebodyas surroundedbyapreexistingfieldofawareness. Whenyouaskquestionslikethisandgainfavorableresults,themindcan settledownintodeeperanddeeperlevelsofsolidity.Youeliminateunnecessary tensionandstressinyourfocus,findingwaysoffeelingmoreandmoreathome, atease,intheexperienceofthepresent. Oncethemindissettleddown,giveittimetostaythere.Dontbeintoogreat ahurrytomoveon.Herethequestionsare,Whichpartsoftheprocesswere necessarytofocusin?Whichcannowbeletgo?Whichdoyouhavetoholdonto inordertomaintainthisfocus?Tuningintotherightlevelofawarenessisone process;stayingthereisanother.Whenyoulearnhowtomaintainyoursenseof stillness,trytokeepitgoinginallsituations.Whatdoyoudiscovergetsinthe way?Isityourownresistancetodisturbances?Canyoumakeyourstillnessso porousthatdisturbancescangothroughwithoutrunningintoanything,without knockingyourcenteroffbalance? Asyougetmoreandmoreabsorbedinexploringtheseissues,concentration becomeslessabattleagainstdisturbanceandmoreanopportunityforinner exploration.Andwithouteventhinkingaboutthem,youredevelopingthefour basesofsuccess:thedesiretounderstandthings,thepersistencethatkeepsafter yourexploration,thecloseattentionyourepayingtocauseandeffect,andthe ingenuityyoureputtingintoframingthequestionsyouask.Allthesequalities contributetoconcentration,helpitgetsettled,getsolid,getclear.

Atthesametime,theyfosterdiscernment.TheBuddhaoncesaidthatthetest forapersonsdiscernmentishowheorsheframesaquestionandtriestoanswer it.Thustofosterdiscernment,youcantsimplysticktopresetdirectionsinyour meditation.Youhavetogiveyourselfpracticeinframingquestionsandtesting thekarmaofthosequestionsbylookingfortheirresults. Ultimately,whenyoureachaperceptionofthebreaththatallowsthe sensationsofinandoutbreathingtogrowstill,youcanstartquestioningmore subtleperceptionsofthebody.Itsliketuningintoaradiostation.Ifyour receiverisntpreciselytunedtothefrequencyofthesignal,thestaticinterferes withthesubtletiesofwhateverisbeingtransmitted.Butwhenyoureprecisely tuned,everynuancecomesthrough.Thesamewithyoursensationofthebody: whenthemovementsofthebreathgrowstill,themoresubtlenuancesofhow perceptioninteractswithphysicalsensationcometothefore.Thebodyseems likeamistofatomicsensations,andyoucanbegintoseehowyourperceptions interactwiththatmist.Towhatextentistheshapeofthebodyinherentinthe mist?Towhatextentisitintentionalsomethingadded?Whathappenswhen youdroptheintentiontocreatethatshape?Canyoufocusonthespacebetween thedropletsinthemist?Whathappensthen?Canyoustaythere?Whathappens whenyoudroptheperceptionofspaceandfocusontheknowing?Canyoustay there?Whathappenswhenyoudroptheonenessoftheknowing?Canyoustay there?Whathappenswhenyoutrytostoplabelinganythingatall? Asyousettleintothesemoreformlessstates,itsimportantthatyounotlose sightofyourpurposeintuningintothem.Youreheretounderstandsuffering, nottooverinterpretwhatyouexperience.Say,forinstance,thatyousettleinto anenvelopingsenseofspaceorconsciousness.Fromthere,itseasytoassume thatyouvereachedtheprimordialawareness,thegroundofbeing,fromwhich allthingsemerge,towhichtheyallreturn,andwhichisessentiallyuntouchedby thewholeprocessofemergingandreturning.Youmighttakedescriptionsofthe Unconditionedandapplythemtowhatyoureexperiencing.Ifyoureabidingin astateofneitherperceptionnornonperception,itseasytoseeitasanon abiding,devoidofdistinctionsbetweenperceiverandperceived,formental activityissoattenuatedastobevirtuallyimperceptible.Struckwiththeapparent effortlessofthestate,youmayfeelthatyouvegonebeyondpassion,aversion, anddelusionsimplybyregardingthemasunreal.Ifyoulatchontoan assumptionlikethis,youcaneasilythinkthatyouvereachedtheendofthepath beforeyourworkisreallydone. Youronlyprotectionhereistoregardtheseassumptionsasformsof perception,andtodismantlethemaswell.Andhereiswherethefournoble truthsprovetheirworth,astoolsfordismantlinganyassumptionbydetecting thestressthataccompaniesit.Askiftheresstillsomesubtlestressinthe

concentrationthathasbecomeyourdwellingplace.Whatgoesalongwiththat stress?Whatvagrantmovementsinthemindarecreatingit?Whatpersistent movementsinthemindarecreatingit?Youhavetowatchforboth. Inthiswayyoucomefacetofacewiththeperceptionsthatkeepeventhe mostsubtlestatesofconcentrationgoing.Andyouseethateventheyare stressful.Ifyoureplacethemwithotherperceptions,though,youllsimply exchangeonetypeofstressforanother.Itsasifyourascendinglevelsof concentrationhavebroughtyoutothetopofaflagpole.Youlookdownandsee aging,illness,anddeathcomingupthepole,inpursuit.Youveexhaustedallthe optionsthatperceptioncanoffer,sowhatareyougoingtodo?Youcantjust staywhereyouare.Youronlyoptionistoreleaseyourgrip.Andifyoureletting gofully,youletgoofgravity,too.

TheWeightofMountains
Isamountainheavy? Itmaybeheavyinandofitself,butaslongaswedonttrytoliftitup,it wontbeheavyforus. Thisisametaphorthatoneofmyteachers,AjaanSuwat,oftenusedwhen explaininghowtostopsufferingfromtheproblemsoflife.Youdontdenytheir existencethemountainsareheavyandyoudontrunawayfromthem.Ashe wouldfurtherexplain,youdealwithproblemswhereyouhavetoandsolve themwhereyoucan.Yousimplylearnhownottocarrythemaround.Thats wheretheartofthepracticelies:inlivingwithrealproblemswithoutmaking theirrealityburdentheheart. Asabeginningstepinmasteringthatart,itsusefultolookatthesourcefor AjaanSuwatsmetaphortheBuddhasteachingsondukkhatogetafulleridea ofhowfarthemetaphorextends. DukkhaisawordnotoriouslyhardtotranslateintoEnglish.InthePalicanon, itappliesbothtophysicalandtomentalpainanddisease,rangingfromintense anguishtothesubtlestsenseofbeingburdenedorconfined.ThePali commentariesexplaindukkhaasthatwhichishardtobear.Ajaan MahaBoowa,aThaiforestmaster,translatesitaswhateverputsasqueezeon theheart.AlthoughnosingleEnglishtermcoversallofthesemeanings,the wordstressasastrainonbodyormindseemsascloseasEnglishcangetto thePaliterm;sufferingcanbeusedinplaceswherestressseemstoomild. TheBuddhafocusedhisteachingsontheissueofstressbecausehehadfound amethodfortranscendingit.Tounderstandthatmethod,wehavetoseewhich partsofourexperiencearemarkedbystress.Fromhisperspective,experience fallsintotwobroadcategories:compounded(sankhata)puttogetherfrom causalforcesandprocessesanduncompounded(asankhata).Allordinary experienceiscompounded.Evensuchasimpleactaslookingatafloweris compounded,inthatitdependsonthephysicalconditionssupportingthe flowersexistencetogetherwithallthecomplexphysicalandmentalfactors involvedintheactofseeing.Theonlyexperiencethatisntcompoundedis extraordinarynirvanaforitdoesntdependoncausalfactorsofanykind. Stressistotallyabsentfromuncompoundedexperience.Itsrelationto compoundedexperience,though,ismorecomplex.WhentheBuddhatalked aboutdukkhaintermsofthethreecommoncharacteristicsinconstancy,stress, andnotselfhesaidthatallcompoundedexperiencesareinnatelystressful. Fromthispointofview,evenflowergazingisstressfuldespitetheobvious

pleasureitprovides,foritreliesonafragiletensionamongthecombinedfactors makinguptheexperience. Thusifwewanttogobeyondstresswellhavetogobeyondcompounded experience.Butthispresentsaproblem:whatwillweusetoreachthe uncompounded?Wecantuseuncompoundedexperiencetogetusthere, becausebydefinitionitcantplayaroleinanycausalprocess.Itcantbeused asatool.Soweneedawayofusingcompoundedexperiencetotranscenditself. Tomeetthisneed,theBuddhatalkedaboutdukkhainanothercontext:the fournobletruths.Here,forstrategicpurposes,hedividedcompounded experienceintothreetruthsstress,itscause(craving),andthewaytoits cessation(thenobleeightfoldpath).Uncompoundedexperienceheleftasthe remainingtruth:thecessationofstress.Indefiningthefirsttruthhesaidthat compoundedexperienceswerestressfulonlywhenaccompaniedbyclinging.In thissense,flowergazingisntstressfulunlessweclingtotheexperienceandtry tobaseourhappinessonit. SoitsobviousthatinthesetwocontextstheBuddhaisspeakingofdukkhain twodifferentsenses.AjaanSuwatsmountainmetaphorhelpstoexplainhow theyarerelated.Theheavinessofthemountainstandsfordukkhaasacommon characteristic:thestressinherentinallcompoundedexperiences.Thefactthat themountainisheavyonlyforthosewhotrytoliftitstandsfordukkhaasa nobletruth:thestressthatcomesonlywithclingingtheclingingthatturns physicalpainintomentalpain,andturnsaging,illness,anddeathintomental distress. TheBuddhataughtdukkhaasacommoncharacteristictomakeusreflecton thethingsweclingto:aretheyreallyworthholdingonto?Ifnot,whykeep holdingon?Iflifeofferednopleasuresbetterthanthosewealreadygetfrom clinging,theBuddhasinsistenceonthestressinthingslikeflowergazingmight seemchurlishandnegative.Buthispurposeingettingustoreflectontheflip sideofordinarypleasuresistoopenourheartstosomethingverypositive:the higherformofhappiness,totallydevoidofsufferingandstress,thatcomesonly withtotallettinggo.Sohealsotaughtdukkhaasanobletruthinordertofocus ourattentiononwheretherealproblemlies:notinthestressfulnessof experiences,butinourignoranceinthinkingwehavetoclingtothem.Anditsa goodthing,too,thatthisiswheretheissuelies.Aslongastherearemountains, theresnotmuchwecandoabouttheirinherentweight,butwecanlearnto breakourhabitofliftingthemupandcarryingthemaround.Wecanlearnto stopclinging.Thatwillputanendtooursufferings. Tounderstandhowtoletgoeffectively,itshelpfultolookatthePaliword forclingingupadanaforithasasecondmeaningaswell:theactoftaking sustenance,aswhenaplanttakessustenancefromthesoil,orafirefromitsfuel.

Thissecondmeaningforupadanaappliestothemindaswell.Whenthemind clingstoanobject,itsfeedingonthatobject.Itstryingtogainnourishmentfrom sensorypleasures,possessions,relationships,recognition,status,whatever,to makeupforthegnawingsenseofemptinessitfeelsinside.Unfortunately,this mentalnourishmentistemporaryatbest,sowekeephungeringformore.Yetno matterhowmuchthemindmaytrytopossessandcontrolitsfoodsourcesto guaranteeaconstantsupply,theyinevitablybreakdown.Themindisthen burdenedwithsearchingfornewplacestofeed. Sotheissueofstresscomesdowntothefeedinghabitsofthemind.Ifthe minddidnthavetofeed,itwouldntsuffer.Atthesametime,itwouldnolonger createhardshipsforthepeopleandthingsitconsumesthroughpossessionand controlasfood.Ifwewanttoendsufferingforourselvesandatthesametime relievethehardshipsofothers,wethushavetostrengthenthemindtothepoint whereitdoesnthavetofeed,andthensharpenitsdiscernmentsothatitdoesnt wanttofeed.Whenitneitherneedsnorwantstofeed,itwillletgowithoutour havingtotellitto. Thepracticetoenddukkhawouldbequickandeasyifwecouldsimplygo straightforthediscernmentthatputsanendtoclinging.Thefeedinganalogy, though,helpstoexplainwhysimplyseeingthedrawbacksofclingingisnt enoughtomakeusletgo.Ifwerenotstrongenoughtogowithoutsustenance, themindwillkeepfindingnewwaystofeedandcling.Sowefirsthavetolearn healthyfeedinghabitsthatwillstrengthenthemind.Onlythenwillitbeina positionwhereitnolongerneedstofeed. Howdoesthemindfeedandcling?ThePalicanonlistsfourways: (1)clingingtosensualpassionforsights,sounds,smells,tastes,andtactile sensations; (2)clingingtoviewsabouttheworldandthenarrativesofourlives; (3)clingingtopreceptsandpracticesi.e.,fixedwaysofdoingthings;and (4)clingingtodoctrinesoftheselfi.e.,ideasofwhetherornotwehavea trueidentity,orofwhatthatidentitymightbe. Theresrarelyamomentwhentheordinarymindisntclinginginatleastone oftheseways.Evenwhenweabandononeformofclinging,itsusuallyinfavor ofanother.Wemayabandonapuritanicalviewbecauseitinterfereswithsensual pleasure;orasensualpleasurebecauseitconflictswithaviewaboutwhatwe shoulddotostayhealthyandfit.Ourviewofwhowearemayvarydepending onwhichofourmanysensesofIismostpained,expandingintoasenseof cosmiconenesswhenwefeelconfinedbyoursmallmindbodycomplex;and contractingintoasmallshellwhenwefeelwoundedfromidentifyingwitha cosmossofilledwithcrueltyandwaste.Whentheinsignificanceofourfiniteself

becomesoppressiveagain,wemayjumpattheideathatwehavenoself,but thenthatbecomesoppressive. Soourmindsjumpfromclingingtoclinginglikeabirdtrappedinacage. Whenwerealizewerecaptive,wenaturallysearchforawayout,but everywhereweturnseemstobeanothersideofthecage.Wemaybeginto wonderwhetherthereisawayout,orwhethertalkoffullreleaseissimplyan oldarchetypalidealthathasnothingtodowithhumanreality.ButtheBuddha wasagreatstrategist:herealizedthatoneofthewallsofthecageisactuallya door,andthatifwegraspitskillfully,itllswingwideopen. Inotherwords,hefoundthatthewaytogobeyondclingingistoturnour fourwaysofclingingintothepathtotheirownabandoning.Wellneedacertain amountofsensorypleasureintermsofadequatefood,clothing,andshelterto findthestrengthtogobeyondsensualpassion.Wellneedrightviewseeingall things,includingviews,intermsofthefournobletruthstoundermineour clingingtoviews.Andwellneedaregimenofthefiveethicalpreceptsandthe practiceofmeditationtoputthemindinasolidpositionwhereitcandropits clingingtopreceptsandpractices.Underlyingallthis,wellneedahealthysense ofselflove,selfresponsibility,andselfdisciplinetomasterthepracticesleading totheinsightthatcutsthroughourclingingtodoctrinesoftheself. Sowestartthepathtotheendofsuffering,notbytryingtodropour clingingsimmediately,butbylearningtoclingmorestrategically.Intermsofthe feedinganalogy,wedonttrytostarvethemind.Wesimplychangeitsdiet, weaningitawayfromjunkfoodinfavorofhealthfood,developinginner qualitiesthatwillmakeitsostrongthatitwontneedtofeedeveragain. Thecanonliststhesequalitiesasfive: convictionintheprincipleofkarmathatourhappinessdependsonourown actions; persistenceinabandoningunskillfulqualitiesanddevelopingskillfulones intheirstead; mindfulness; concentration;and discernment. Ofthese,concentrationatthelevelofjhana,orintenseabsorptionisthe strengththattheBuddhisttraditionmostoftencomparestogood,healthyfood. AdiscourseintheAnguttaraNikaya(VII.63)comparesthefourlevelsofjhanato theprovisionsusedtostockafrontierfortress.AjaanLee,oneoftheThaiforest masters,comparesthemtotheprovisionsneededonajourneythroughalonely, desolateforest.OrasDhammapada200saysabouttheraptureofjhana, Howveryhappilywelive,

wewhohavenothing. Wewillfeedonrapture liketheRadiantgods. Asfordiscernment:Whenthemindisstrengthenedwiththefoodofgood concentration,itcanbegincontemplatingthedrawbacksofhavingtofeed.This isthepartoftheBuddhasteachingthatformanyofusgoesmostdirectly againstthegrain,becausefeeding,ineverysenseoftheword,isourprimary wayofrelatingtoandenjoyingtheworldaroundus.Ourmostcherishedsense ofinterconnectednesswiththeworldwhatsomepeoplecallourinterbeing is,atitsmostbasiclevel,intereating.Wefeedonothers,andtheyfeedonus. Sometimesourrelationshipsaremutuallynourishing,sometimesnot,buteither wayitshardtoimagineanylastingrelationshipwheresomekindofphysicalor mentalnourishmentwasntbeingconsumed.Atthesametime,feedingisthe activityinwhichweexperiencethemostintimatesenseofourselves.Wedefine ourselvesthroughthepleasures,people,ideas,andactivitieswekeepreturning tofornourishment. Soitshardforustoimagineaworld,anypossibilityofenjoymentevenour veryselfwherewewouldntintereat.Ourcommonresistancetotheideaofno longerfeedingoneoftheBuddhasmostradicallyuncommonteachings comeslargelyfromafailureoftheimagination.Wecanhardlyconceiveofwhat hestryingtotellus.Sohehastoprescribesomestrongmedicinetojogour mindsintonewperspectives. Thisiswherehisteachingsondukkha,orstress,comeintoplay.Whenthe mindisstrongandwellfed,itcanbegintolookobjectivelyatthestressinvolved inhavingtofeed.Theteachingsondukkhaasacommoncharacteristicfocuson thedrawbacksofwhatthemindtakesforfood.Sometimesitlatchesontoout andoutsuffering.Itclingstothebodyevenwhenrackedwithpain.Itclingsto itspreferencesandrelationshipsevenwhenthesebringanguish,grief,and despair.Sometimesthemindlatchesontopleasuresandjoys,butpleasuresand joysturnstressfulwhentheydeteriorateandchange.Inanyevent,everythingthe mindlatchesontoisbyitsverynaturecompounded,andtheresalwaysatleasta subtlelevelofstressinherentinkeepingthecompoundgoing.Thisappliesnot onlytogross,externalconditions,buteventothemostsubtlelevelsof concentrationinthemind. Whenweseestressasacharacteristiccommontoallthethingswelatchonto, ithelpsdispeltheirallure.Pleasuresbegintoringhollowandfalse.Evenour sufferingswhichwecanoftenglamorizewithaperversepridebegintoseem banalwhenreducedtotheircommoncharacteristicofstress.Thishelpscutthem downtosize.

Ofcourse,somepeopleobjecttotheideaofcontemplatingthedukkha inherentinthemindsfood,onthegroundsthatthiscontemplationdoesntdo justicetothemanyjoysandsatisfactionsinlife.TheBuddha,however,never deniestheexistenceofpleasure.Hesimplypointsoutthatifyoufocusonthe allureofyourfood,youllneverbeabletooutgrowyoureatingaddictions.It wouldbelikeaskinganalcoholictomuseonthesubtlegoodflavorsofscotch andwine. Dukkhaisinherentnotonlyinthethingsonwhichwefeed,butalsointhe veryactoffeeding.ThisisthefocalpointfortheBuddhasteachingondukkha asanobletruth.Ifwehavetofeed,wereaslavetoourappetites.Andcanwe trustourselvestobehaveinhonorablewayswhenthedemandsoftheseslave driversarentmet?Intereatingisnotalwaysaprettything.Atthesametime,as longasweneedtofeedwerepreytoanyuncertaintiesinourfoodsources,at themercyofanypeopleorforceswithpoweroverthem.Ifwecantdowithout them,werechainedtothem.Themindisntfreetogoplaceswherethereisnt anyfood.And,astheBuddhaguarantees,thosearepreciselytheplacesbeyond ourordinarymentalhorizonswherethegreatesthappinesslies. Thepurposeofthesetwocontemplationsonthestressinherentbothinthe mindsfoodandinthewayitfeedsistosensitizeustolimitationsthatwe otherwiseaccept,sometimesblithely,alwaysblindly,withoutthought.Oncethe realizationfinallyhitshomethattheyrenotworththepricetheyentail,welose allinfatuationwithourdesiretofeed.And,unlikethebody,themindcanreach alevelofstrengthwhereitnolongerneedstoclingortakeinsustenance,even fromthepathofpractice.Whenitbecomesstrongenoughinconviction, persistence,mindfulness,concentration,anddiscernment,itcanopentoa dimensionthedeathlesswherethereisneitherfeedingnorbeingfedupon. Thatputsanendtothefeeder,andtheresnomoresufferingwithregardto food.Inotherwords,oncewevefullypenetratedthedeathless,dukkhaasa commoncharacteristicisnolongeranissue;dukkhaasanobletruthnolonger exists. Thisiswhereyoudiscoversomethingunexpected:themountainsyouve beentryingtoliftareallabyproductofyourfeeding.Whenyoustopfeeding, nonewmountainsareformed.Althoughtheremaystillbesomepastkarma mountainsremainingaroundyou,theylleventuallywearawayandnonew oneswilltaketheirplace.Inthemeantime,theirweightisnolongeraproblem. Onceyouvefinallystoppedtryingtoliftthemup,theresnothingtoholdyou down.

FivePilesofBricks
TheKhandhasasBurden&Path TheBuddhasAwakeninggavehim,amongotherthings,anewperspective ontheusesandlimitationsofwords.Hehaddiscoveredarealitythe Deathlessthatnowordscoulddescribe.Atthesametime,hediscoveredthat thepathtoAwakeningcouldbedescribed,althoughitinvolvedanewwayof seeingandconceptualizingtheproblemofsufferingandstress.Becauseordinary conceptswereoftenpoortoolsforteachingthepath,hehadtoinventnew conceptsandtostretchpreexistingwordstoencompassthoseconceptssothat otherscouldtasteAwakeningthemselves. Oneofthenewconceptsmostcentraltohisteachingwasthatofthekhandhas, whicharemostfrequentlytranslatedintoEnglishasaggregates.Priortothe Buddha,thePaliwordkhandhahadveryordinarymeanings:Akhandhacouldbe apile,abundle,aheap,amass.Itcouldalsobethetrunkofatree.Inhisfirst sermon,though,theBuddhagaveitanew,psychologicalmeaning,introducing thetermclingingkhandhastosummarizehisanalysisofthetruthofstressand suffering.Throughouttheremainderofhisteachingcareer,hereferredtothese psychologicalkhandhastimeandagain.Theirimportanceinhisteachingshas thusbeenobvioustoeverygenerationofBuddhistseversince.Lessobvious, though,hasbeentheissueofhowtheyareimportant:Howshouldameditator makeuseoftheconceptofthepsychologicalkhandhas?Whatquestionsarethey meanttoanswer? Themostcommonresponsetothesequestionsisbestexemplifiedbytwo recentscholarlybooksdevotedtothesubject.Bothtreatthekhandhasasthe Buddhasanswertothequestion,Whatisaperson?Toquotefromthejacketof thefirst: IfBuddhismdeniesapermanentself,howdoesitperceiveidentity?What weconventionallycallapersoncanbeunderstoodintermsoffive aggregates,thesumofwhichmustnotbetakenforapermanententity,since beingsarenothingbutanamalgamofeverchangingphenomena. [W]ithoutathoroughunderstandingofthefiveaggregates,wecannotgrasp theliberationprocessatworkwithintheindividual,whois,afterall,simply anamalgamofthefiveaggregates. Fromtheintroductionoftheother:

ThethirdkeyteachingisgivenbytheBuddhaincontextswhenheisasked aboutindividualidentity:whenpeoplewanttoknowwhatamI?,whatis myrealself?.TheBuddhasaysthatindividualityshouldbeunderstoodin termsofacombinationofphenomenawhichappeartoformthephysicaland mentalcontinuumofanindividuallife.Insuchcontexts,thehumanbeingis analysedintofiveconstituentsthepacakkhandha[fiveaggregates]. Thisunderstandingofthekhandhasisntconfinedtoscholars.Almostany modernBuddhistmeditationteacherwouldexplainthekhandhasinasimilar way.Anditisntamoderninnovation.Itwasfirstproposedatthebeginningof thecommonerainthecommentariestotheearlyBuddhistcanonsboththe TheravadinandtheSarvastivadin,whichformedthebasisforMahayana scholasticism. However,oncethecommentariesusedthekhandhastodefinewhataperson is,theyspawnedmanyofthecontroversiesthathaveplaguedBuddhistthinking eversince:Ifapersonisjustkhandhas,thenwhatgetsreborn?Ifapersonis justkhandhas,andthekhandhasareannihilatedonreachingtotalnibbana,then isnttotalnibbanatheannihilationoftheperson?Ifapersoniskhandhas,and khandhasareinterrelatedwithotherkhandhas,howcanonepersonenter nibbanawithoutdraggingeveryoneelsealong? AlargepartofthehistoryofBuddhistthoughthasbeenthestoryof ingeniousbutunsuccessfulattemptstosettlethesequestions.Itsinstructiveto note,though,thatthePalicanonneverquotestheBuddhaastryingtoanswer them.Infact,itneverquoteshimastryingtodefinewhatapersonisatall. Instead,itquoteshimassayingthattodefineyourselfinanywayistolimit yourself,andthatthequestion,WhatamI?isbestignored.Thissuggeststhat heformulatedtheconceptofthekhandhastoanswerother,differentquestions. If,asmeditators,wewanttomakethebestuseofthisconcept,weshouldlookat whatthoseoriginalquestionswere,anddeterminehowtheyapplytoour practice. ThecanondepictstheBuddhaassayingthathetaughtonlytwotopics: sufferingandtheendofsuffering.AsurveyofthePalidiscoursesshowshim usingtheconceptofthekhandhastoanswertheprimaryquestionsrelatedto thosetopics:Whatissuffering?Howisitcaused?Whatcanbedonetobring thosecausestoanend? TheBuddhaintroducedtheconceptofthekhandhasinhisfirstsermonin responsetothefirstofthesequestions.Hisshortdefinitionofsufferingwasthe fiveclingingkhandhas.Thisfairlycrypticphrasecanbefleshedoutbydrawing onotherpassagesinthecanon.

Thefivekhandhasarebundlesorpilesofform,feeling,perception, fabrications,andconsciousness.NoneofthetextsexplainwhytheBuddhaused thewordkhandhatodescribethesethings.Themeaningoftreetrunkmaybe relevanttothepervasivefireimageryinthecanonnibbanabeingextinguishing ofthefiresofpassion,aversion,anddelusionbutnoneofthetextsexplicitly makethisconnection.Thecommonandexplicitimageisofthekhandhasas burdensome.Wecanthinkofthemaspilesofbrickswecarryonourshoulders. However,thesepilesarebestunderstood,notasobjects,butasactivities,foran importantpassagedefinesthemintermsoftheirfunctions.Formwhichcovers physicalphenomenaofallsorts,bothwithinandwithoutthebodywearsdown ordeforms.Feelingfeelspleasure,pain,andneitherpleasurenorpain. Perceptionlabelsoridentifiesobjects.Consciousnesscognizesthesixsenses (countingtheintellectasthesixth)alongwiththeirobjects.Ofthefivekhandhas, fabricationisthemostcomplex.Passagesinthecanondefineitasintention,but itincludesawidevarietyofactivities,suchasattention,evaluation,andallthe activeprocessesofthemind.Itisalsothemostfundamentalkhandha,forits primaryactivityistotakethepotentialfortheexperienceofform,feeling,etc. comingfrompastactionsandturnitintotheactualexperienceofthosethings inthepresentmoment. Thusintentionisanintegralpartofourexperienceofallthekhandhasan importantpoint,forthismeansthatthereisanelementofintentioninall suffering.Thisopensthepossibilitythatsufferingcanbeendedbychangingour intentionsorabandoningthementirelywhichispreciselythepointofthe Buddhasteachings. Tounderstandhowthishappens,wehavetolookmorecloselyathow sufferingarisesor,inotherwords,howkhandhasbecomeclingingkhandhas. Whenkhandhasareexperienced,theprocessoffabricationnormallydoesnt simplystopthere.Ifattentionfocusesonthekhandhasattractivefeatures beautifulforms,pleasantfeelings,etc.itcangiverisetopassionanddelight. Thispassionanddelightcantakemanyforms,butthemosttenaciousisthe habitualactoffabricatingasenseofmeormine,identifyingwithaparticular khandha(orsetofkhandhas)orclaimingpossessionofit. Thissenseofmeandmineisrarelystatic.Itroamslikeanameba,changing itscontoursasitchangeslocation.Sometimesexpansive,sometimescontracted, itcanviewitselfasidenticalwithakhandha,aspossessingakhandha,as existingwithinakhandha,orashavingakhandhaexistingwithinitself.Attimes feelingfinite,atothertimesinfinite,whatevershapeittakesitsalwaysunstable andinsecure,forthekhandhasprovidingitsfoodaresimplyactivitiesand functions,inconstantandinsubstantial.Inthewordsofthecanon,thekhandhas arelikefoam,likeamirage,likethebubblesformedwhenrainfallsonwater.

Theyreheavyonlybecausetheirongripoftryingtoclingtothemis burdensome.Aslongaswereaddictedtopassionanddelightforthese activitiesaslongasweclingtothemwereboundtosuffer. TheBuddhistapproachtoendingthisclinging,however,isnotsimplyto dropit.Aswithanyaddiction,themindhastobegraduallyweanedaway. Beforewecanreachthepointofnointention,whereweretotallyfreedfromthe fabricationofkhandhas,wehavetochangeourintentionstowardthekhandhas soastochangetheirfunctions.Insteadofusingthemforthepurposeof constructingaself,weusethemforthepurposeofcreatingapathtotheendof suffering.Insteadofcarryingpilesofbricksonourshoulders,wetakethemoff andlaythemalongthegroundaspavement. Thefirststepinthisprocessistousethekhandhastoconstructthefactorsof thenobleeightfoldpath.Forexample,RightConcentration:Wemaintaina steadyperceptionfocusedonanaspectofform,suchasthebreath,andused directedthoughtandevaluationwhichcountasfabricationstocreatefeelings ofpleasureandrefreshment,whichwespreadthroughthebody.Inthe beginning,itsnormalthatweexperiencepassionanddelightforthesefeelings, andthatconsciousnessfollowsalonginlinewiththem.Thishelpsgetus absorbedinmasteringtheskillsofconcentration. Oncewevegainedthesenseofstrengthandwellbeingthatcomesfrom masteringtheseskills,wecanproceedtothesecondstep:attendingtothe drawbacksofeventherefinedkhandhasweexperienceinconcentration,soasto undercutthepassionanddelightwemightfeelforthem: Supposethatanarcherorarchersapprenticeweretopracticeonastraw manormoundofclay,sothatafterawhilehewouldbecomeabletoshoot longdistances,tofireaccurateshotsinrapidsuccession,andtopiercegreat masses.Inthesameway,thereisthecasewhereamonk...enters&remainsin thefirstjhana:rapture&pleasurebornofwithdrawal,accompaniedby directedthought&evaluation.Heregardswhateverphenomenatherethat areconnectedwithform,feeling,perceptions,fabrications,&consciousness, asinconstant,stressful,adisease,acancer,anarrow,painful,anaffliction, alien,adisintegration,avoid,notself.[Similarlywiththeotherlevelsof jhana.] Thevariouswaysoffosteringdispassionarealsokhandhas,khandhasof perception.Astandardlistincludesthefollowing:theperceptionofinconstancy, theperceptionofnotself,theperceptionofunattractiveness,theperceptionof drawbacks(thediseasestowhichthebodyissubject),theperceptionof abandoning,theperceptionofdistasteforeveryworld,theperceptionofthe undesirabilityofallfabrications.Oneofthemostimportantoftheseperceptions

isthatofnotself.WhentheBuddhafirstintroducedtheconceptofnotselfinhis secondsermon,healsointroducedawayofstrengtheningitsimpactwitha seriesofquestionsbasedaroundthekhandhas.Takingeachkhandhainturn,he asked:Isitconstantorinconstant?Inconstant.Andiswhatisinconstant stressfulorpleasurable?Stressful.Andisitfittingtoregardwhatisinconstant, stressful,subjecttochangeas:Thisismine.Thisismyself.ThisiswhatIam? No. Thesequestionsshowthecomplexrolethekhandhasplayinthissecondstep ofthepath.Thequestionsthemselvesarekhandhasoffabricationandthey usetheconceptofthekhandhastodeconstructanypassionanddelightthat mightcenteronthekhandhasandcreatesuffering.Thus,inthisstep,weuse khandhasthatpointoutthedrawbacksofthekhandhas. Ifusedunskillfully,though,theseperceptionsandfabricationscansimply replacepassionwithitsmirrorimage,aversion.Thisiswhytheyhavetobe basedonthefirststepthewellbeingconstructedinjhanaandcoupledwith thethirdstep,theperceptionsofdispassionandcessationthatinclinethemind tothedeathless:Thisispeace,thisisexquisitetheresolutionofall fabrications;therelinquishmentofallacquisitions;theendingofcraving; dispassion;cessation;Unbinding.Ineffect,theseareperceptionkhandhasthat pointthemindbeyondallkhandhas. Thetextssaythatthisthreestepprocesscanleadtooneoftworesults.If, afterundercuttingpassionanddelightforthekhandhas,themindcontainsany residualpassionfortheperceptionofthedeathless,itwillattainthethirdlevelof Awakening,callednonreturn.Ifpassionanddelightareentirelyeradicated, though,allclingingisentirelyabandoned,theintentionsthatfabricatekhandhas aredropped,andthemindtotallyreleased.Thebricksofthepavementhave turnedintoarunway,andthemindhastakenoff. Intowhat?Theauthorsofthediscoursesseemunwillingtosay,eventothe extentofdescribingitasastateofexistence,nonexistence,neither,orboth.As oneofthediscoursesstates,thefreedomlyingbeyondthekhandhasalsolies beyondtherealmtowhichlanguageproperlyapplies.Thereisalsotheveryreal practicalproblemthatanypreconceivednotionsofthatfreedom,ifclungtoasa perceptionkhandha,couldeasilyactasanobstacletoitsattainment.Still,thereis alsothepossibilitythat,ifproperlyused,suchaperceptionkhandhamightactas anaidonthepath.Sothediscoursesprovidehintsintheformofsimiles, referringtototalfreedomas: Theunfashioned,theend, theeffluentless,thetrue,thebeyond, thesubtle,theveryhardtosee,

theageless,permanence,theundecaying, thefeatureless,nonelaboration, peace,thedeathless, theexquisite,bliss,solace, theexhaustionofcraving, thewonderful,themarvelous, thesecure,security, unbinding, theunafflicted,thepassionless,thepure, release,nonattachment, theisland,shelter,harbor,refuge, theultimate. Otherpassagesmentionaconsciousnessinthisfreedomwithoutfeature orsurface,withoutend,luminousallaroundlyingoutsideoftimeandspace, experiencedwhenthesixsensespheresstopfunctioning.Inthisitdiffersfrom theconsciousnesskhandha,whichdependsonthesixsensespheresandcanbe describedinsuchtermsasnearorfar,past,present,orfuture.Consciousness withoutfeatureisthustheawarenessofAwakening.Andthefreedomofthis awarenesscarriesoverevenwhentheawakenedpersonreturnstoordinary consciousness.AstheBuddhasaidofhimself: Freed,dissociated,&releasedfromform,theTathagatadwellswith unrestrictedawareness.Freed,dissociated,&releasedfromfeeling... perception...fabrications...consciousness...birth...aging...death... suffering&stress...defilement,theTathagatadwellswithunrestricted awareness. Thisshowsagaintheimportanceofbringingtherightquestionstothe teachingsonthekhandhas.Ifyouusethemtodefinewhatyouareasaperson, youtieyourselfdowntonopurpose.Thequestionskeeppilingon.Butifyou usethemtoputanendtosuffering,yourquestionsfallawayandyourefree. Youneveragainclingtothekhandhasandnolongerneedtousethemtoend yourselfcreatedsuffering.Aslongasyourestillalive,youcanemploythe khandhasasneededforwhateverskillfulusesyouseefit.Afterthat,youre liberatedfromallusesandneeds,includingtheneedtofindwordstodescribe thatfreedomtoyourselfortoanyoneelse.

 PerennialIssues
Perennialphilosophersthosewhoasserttheexistenceofaperennial philosophybasetheirthinkingontwoclaims.Thefirstisafactclaim:allthe greatreligioustraditionsoftheworldshareacommoncoreofbeliefs.Thesecond isavalueclaim:thecommonalityofthesebeliefsisproofthattheyaretrue. Theideaofsuchaperennialphilosophyisattractive.Itsuggestsawayof arrivingatreligioustruthsthatareuniversalandobjective,ratherthanculturally conditioned.Itoffersaplotofcommongroundwheredifferentreligions,instead offightingovertheirdifferences,canliveinharmonyandpeace.Infact,some perennialphilosophersmaintainthattheobjectivityofperennialphilosophy makesitsoscientificallyrespectablethatitcanprovidetheframeworkbywhich allhumanknowledgespiritualandscientificcanbebroughttogetherinan overarchingtheorythatallotstoeachbodyofknowledgeitsproperfunctionand place. However,thereareproblemswithbothoftheclaimsonwhichperennial philosophyisbasedproblemsthatunderminethevalidityoftheperennial philosophersprojectanddeflecttheirattentionfrommoreimportantissuesthat anyquestforspiritualobjectivityshouldaddress. Theproblemswiththefactclaimderivefromthemethodologyusedfor establishingthecommoncoreofthegreattraditions.Theprimaryquestion tackledbytheperennialphilosophy,wearetold,isthatofourtrueidentity Whatismytrueself?andtheanswertothatquestionisthatourtrueselfis identicalwithBeingasawhole.WeareallOne,andourcommonidentity extendstothesourceofallthings.Toarriveatthisanswer,though,theperennial philosophershavehadtodiscountmanyoftheteachingsfoundinmostofthe worldsmajorreligionsthatpositaseparateidentityforeachperson,anda creatoroftheuniverseseparatefromitscreation. Togetaroundthisdifficulty,perennialphilosophershavetriedtolimitthe rangeofwhattheymeanbyagreatreligioustradition.Theydrawtheline aroundthisconceptinoneoftwoways.Thefirstistodrawadistinction, inheritedfromtheRomantics,betweenconventionalreligiousdoctrinesandthe insightsofdirectreligiousormysticalexperience.Mysticalexperienceisthe directapprehensionofinnertruths.Conventionaldoctrinesarethecorruptionof thosetruths,formulatedbypeopleofalowerlevelofreligiousinspiration, influencedbysocial,cultural,orpoliticalfactors.Thusperennialphilosophers claimthattheyarejustifiedinignoringconventionaldoctrinesanddrawingtheir

rawdataonlyfromreportsofmysticalexperience,fortheseareclosesttothe truthsofdirectexperience. Theproblemhereisthatmanyaccountsofdirectreligiousexperiencesdonot supportthetenetsofperennialphilosophy.TheBuddhasAwakeningisacasein point.ThatAwakeningobviouslyqualifiesasadirectreligiousexperience,and yetthedescriptionsofthatexperiencefoundintheearliestrecords,thePali canon,containnothingtosupporttheperennialphilosophysanswertothe questionofpersonalidentity.Theydontevenaddressthequestion.Infact,there arepassagesinthePalicanonwheretheBuddhadenouncesquestionsofidentity andbeingWhoamI?WhatamI?DoIexist?DoInotexist?as inappropriateentanglementsblockingthepathtoAwakening. Perennialphilosophershavetriedtogetaroundthisdifficultyintwoways. OneistocitethePalitextsbuttoreinterpretthem.Theteachingonnotself,they say,issimplyanindirectwayofapproachingthebasictenetofperennial philosophy:ifoneabandonsonesidentificationwiththeaggregatesofthesmall self,oneawakenstoonesidentitywiththelargerself:theOnenessoftheAll. EventhoughtheAwakeningaccountmakesnomentionofalargerselforofany feelingsofoneness,theperennialphilosophersassumebyextrapolationfrom accountsinothertraditionsthattheymusthavebeenpresentintheBuddhas experience,andthateitherheneglectedtomentionthemorhisfollowers droppedthemfromtheirrecords.TheproblemhereisthatthePalicanonassigns feelingsofonenesstomundanelevelsofconcentration,andnottothe transcendent.Italsolumpsviewsofaninfiniteselfinwithviewsofafiniteself asequallyuntenable.AndeventhoughthePalicanonadmitsthatitsdescription oftheBuddhasAwakeningisincomplete,thereisnoreasontobelievethatthe unexpressedessenceofhisAwakeningwouldbeexpressedwithatenetthathe explicitlysaidtoabandon. ThisdifficultyhasledtoasecondwayofdealingwiththeproblemofthePali canon:todismissitentirelyinfavorofMahayanatextsthatfitbetterwiththe tenetsofperennialphilosophy.RatherthantreatingTheravadaBuddhismasa traditionwithitsownintegrity,perennialphilosophersadopttheMahayana polemicalstance:thatTheravada,despiteitsclaimstobeingacompletetradition, issimplyanincompletefragmentofatraditionthatfindsitsexplicitcompletion onlyintheMahayanaitself. Theperennialphilosophersreasonsforadoptingthisstancerelatetothe secondwayinwhichtheydelimitthemeaningofgreatreligioustradition:the implicitvalueclaimthatnondualismissuperiortodualismorpluralism.The superiorityofnondualism,theysay,isbothconceptualandethical. Conceptuallyitismoreinclusive,encompassingalargerview.Theerasingof distinctionsissuperiortothecreationofdistinctions.Ethically,nondualism

leadstoactsofkindnessandcompassion:whenpeoplesensetheiressential oneness,theyaremorelikelytotreatoneanotherwiththesamecaretheywould treatthemselves.Thusthegreatreligioustraditionsmust,bydefinition,benon dualistic. Boththeconceptualandtheethicalargumentsfornondualism,however,are opentoquestion.Conceptually,thereisnoproofthatanondualviewis necessarilymoreencompassingthatadualorpluralisticview.Apersonwhohas hadadirectexperienceofdualitymayhavetouchedsomethingthatliesoutside theonenesscomprehendedbythenondualist.ThePaliinterpretationofnirvana isanexample:nirvanaliesoutsidetheonenessofjhana,andeventheAllnessof theAlltheentirerangeofthesixsenses(includingthemind)andtheirobjects. Anditdoesnotincludethem.Secondly,therearemanyareasoflifeinwhich distinctionsareclearlysuperiortoalackofdistinctions.Whenyouneedbrain surgery,youwantadoctorwhoisclearaboutthedistinctionbetweenskillful andunskillfulmethods.Apersonwhoseesdistinctionsmaybedetectingsubtle differencesthatanondualistsimplyhasntnoticed. Ethically,thesuperiorityofnondualismisevenhardertoprove.Tobegin with,thenotionofethicalsuperiorityisinandofitselfadualisticposition:if compassionisbetterthancruelty,therehastobeadistinctionbetweenthetwo. Secondly,thereistheproblemoftheodicy,theexplanationforthesourceofevil inajustuniverse.Ifallthingscomefromonesource,wheredoesevilcomefrom? Onecommonnondualistansweristhatitcomesfromignoranceofouressential oneness,butthatsimplydrivesthequestionbackanotherstep:wheredoes ignorancecomefrom,ifnotfromtheOneSource?HowcantheOneSourcebe ignorantofitself?Isitincompetent?Isitplayinganinhumanegame? Thisissueoftheodicyhasbeenarguedrepeatedlyovertheagesinevery traditionthatpositsasinglesourceforthecosmos,andthenondualistanswers eventuallycomedowntothree:eviliseitherillusoryornecessaryorboth.Butif youcansaythatevilisillusory,itsasignthatyouveneverbeenvictimizedby evil.Ifyousaythatitsnecessary,thenwhatincentiveisthereforpeoplenotto doit?Thosewhowanttodoevilcansimplysaythattheyreperforminga necessaryfunctionintheworld.ThispointisillustratedbytheIndianlegendof themurdererwhometaphilosophicalnondualistontheroadandchallenged himtogiveonereason,consistentwithhisphilosophy,forwhyheshouldnt allowhimselftobestabbed.Thenondualistwasunabletodoso,andsohemet hisdeath. Thusitsapparentthatthefactclaimofperennialphilosophythatitis givingvoicetotheessentialmessageofalltheworldsgreatreligious traditionsdependsonaveryrestricteddefinitionofall.Thegreatreligious traditionsarebydefinitionthosewhoagreewithitsprinciples.Thosewhodont

arelessertraditionsandsomaybediscounted.Thismeansthattheperennial philosopherscommentsaboutallgreatreligionsarenotsimpleobservations aboutarangeofphenomenawhoseboundariesarealreadywidelyaccepted. Instead,theyreanattempttodefinethoseboundariesandaveryexclusionary oneatthat.Theresnowaythatsucharestrictedvisionoftheworldsreligious traditionscouldprovidearallyingpointthatwouldunitetheminpeaceand harmony.Itsimplyaddsonemoredivisivevoicetotheclamor. However,evenifthefactclaimofaperennialphilosophywerebetterbased, therewouldstillbereasontoquestionitsvalueclaim:thatconsensusisproofof truth.Evenifthegreattraditionsdidshareacommoncoreofbeliefs,thatwould benoguaranteeofitsvalidity.Noreputablebodyofknowledgehaseverviewed simpleconsensusasproofofapropositionstruth.Thehistoryofscienceis litteredwithtruthsthatwereonceuniversallyacceptedandnownolongerare. Itsalsostuddedwithstoriesofideasthatwereoriginallyrejectedbecausethey buckedtheconsensusbutlaterwereestablishedastrue.Thisshowsthat consensusisnotproof.Ifvalid,itfollowsonproof.Andthestandardsforproof aretobesoughtinthestoryofhowonetruthoverthrowsanother.Invariably,as wereadthroughhistory,wefindthatthishappensbecausethenewtruthis betterinoneoftwoways:eitherintermsofthemethodusedtoarriveatorin termsofitsuses,thebeneficialactionsitinspires.Galileosideasonmatterand accelerationwereacceptedoverAristotlesbecausetheywerebasedonbetter experiments.Newtons,andnotAristotles,arestillusedbyNASAbecausethey havebeenfoundmoreusefulingettingrocketstoMars. Thishistoricalfactsuggeststhattruthclaimsareestablished,notby consensus,butbyhumanactivity:theactionsthatleadtothediscoveryoftruths andthosethatresultfromtheiracceptance.Andifevertherewereanissuethata scientificinquiryintoreligionshouldaddress,thisisit:Howshouldtherelation betweentruthandactivitybestbeunderstood,andhowshoulditbeappliedto greatestadvantage?Ifthisissueisnotaddressed,howcanweknowwhattodo tofindtruths,orwhattodowiththemoncetheyrefound? Sofar,however,perennialphilosophershavehadnothingtosayonthistopic. Infact,theyrepeatedlystatethatthequestionofwhichmethodsornon methodsthegreatreligioushaveusedtoarriveattheirconsensusis immaterial.Allthatmattersisthattheyagree.Butwhatifallthosemethodswere questionable?Andwhatiftheirconsensuscreatesmoreproblemsthanitsolves? Aswehavealreadynoted,thenondualisticstanceproposedbytheperennial philosophers,ifcarefullyquestioned,hastroublespeakingtotherealityofevilor providinganincentiveagainstdoingit.Thustheyfailbothtestsforverifying truths:theyarenoncommittalontheissueofwhatactionsareneededto

discoverspiritualtruths,andtheproposeatruththatunwittinglyopensthedoor toevilactionsthatwouldresultfromacceptingtheirclaims. So,giventheweaknessesinthefactclaimsandvalueclaimsonwhich perennialphilosophyisbased,doesthatmeanthatthequestforobjective spiritualtruthsisdoomedtofailure?Notnecessarily.Itsimplymeansthatthe perennialphilosophershavebeenaskingthewrongquestionsandusingafaulty methodologytoanswerthem.Amorefruitfullineofinquirywouldbetofocus onthespiritualimplicationsofthequestionraisedabove:Howshouldthe relationbetweentruthandactivitybestbeunderstood,andhowshoulditbe appliedtogreatestadvantage?Thisquestionliesatthebasisofthescientific method,soanyscientificaccountofreligionwouldhavetobeginhere.This studycouldstartbysearchingthereligioustraditionsoftheworld,notfortheir factstatements,butfortheirstatementsonwhatactionsareneededtoverify facts.Thesetruth/actionclaimscouldthenbecomparedandputtothetest. AndthisisanareawherethePalicanonhasagreatdealtosay.Its descriptionsoftheBuddhasAwakeningfocusingonkarma,causality,andthe fournobletruthsdirectlyaddressthequestionofhowtruthandactivityare related.TheBuddhasrealizationsconcerningkarmaandcausalityfocusonthe waybeliefsandactionsinfluenceoneanother.Hisinsightsintothefournoble truthsfocusonthewaykarmaandcausalitycanbestbeputtousetobringan endtosuffering.HisAwakeningprovidedanswerstothequestionsof(1)what actionis,(2)whatthehighesthappinessisthatactioncanproduce,(3)what beliefsleadtothemostskillfulactions,and(4)whatactionscanprovidean adequatetestforthosebeliefs. Furthermore,thePalicanoncontainsexplicitinstructionsonhowthe Buddhasteachingsaretobetestedbyothers.Hisfamousinstructionstothe Kalamas,thattheyshouldknowforthemselves,areaccompaniedbydetailed standardsunfortunately,considerablylessfamousonwhatproceduresany validknowingforoneselfshouldentail. Whetherthecanonsanswerstothesequestionsareadequateandconvincing maybesubjecttodebate.Buttheyprovideaclearstartingpointforexploringthe issueofwhattodowithfactclaimsandvalueclaims:thefirstissuethatany objectiveinquiryintospiritualtruthsshouldaddress.

 Whenyouknowforyourselves
TheAuthenticityofthePaliSuttas TheTheravadatradition,dominantinSriLanka,Myanmar,andThailand, regardsthePalisuttasastheauthenticandauthoritativerecordoftheBuddhas ownwords.WhenWesternscholarspiquedbyissuesofauthorityand authenticityfirstlearnedoftheseclaimsinthe19thcentury,theybegan employingthehistoricalmethodtotestthem.Andalthougheveryconceivable scrapofliteraryorarcheologicalevidenceseemstohavebeenexamined,noair tighthistoricalproofordisproofoftheseclaimshassurfaced.Whathassurfaced isamassofminorfactsandprobabilitiesshowingthatthePalicanonisprobably theclosestdetailedrecordwehaveoftheBuddhasteachingsbutnothingmore certainthanthat.ArcheologicalevidenceshowsthatPaliwasprobablynotthe Buddhasnativelanguage,butisthisproofthathedidntusePaliwhentalking tonativespeakersofthatlanguage?Thecanoncontainsgrammatical irregularities,butarethesesignsofanearlystageinthelanguage,beforeitwas standardized,oralaterstageofdegeneration?Andinwhichstageofthe languagesdevelopmentdidtheBuddhaslifefall?Fragmentsofotherearly Buddhistcanonshavebeenfound,withslightdeviationsfromthePalicanonin theirwording,butnotintheirbasicdoctrines.Istheirunanimityindoctrinea signthattheyallcomefromtheBuddhahimself,orwasittheproductofalater conspiracytoremakeandstandardizethedoctrineinlinewithchangedbeliefs andtastes?Scholarshaveproveneagertotakesidesontheseissues,butthe inevitableuseofinference,conjecture,andprobabilitiesintheirargumentslends anairofuncertaintytothewholeprocess. ManyhaveseenthisuncertaintyassignoftheinadequacyoftheTheravadin claimstoauthenticity.Butsimplytodismisstheteachingsofthesuttasforthis reasonwouldbetodepriveourselvesoftheopportunitytotesttheirmost remarkableassertion:thathumaneffort,properlydirected,canputanendtoall sufferingandstress.Perhapsweshouldinsteadquestionthemethodsofthe historians,andviewtheuncertaintyoftheirconclusionsasasignofthe inadequacyofthehistoricalmethodasatoolforascertainingtheDhamma.The suttasthemselvesmakethispointintheirownrecommendationsforhowthe authenticityandauthorityoftheDhammaisbestascertained.Inafamous passage,theyquotetheBuddhaassaying:

Kalamas,dontgobyreports,bylegends,bytraditions,byscripture,by logicalconjecture,byinference,byanalogies,byagreementthrough ponderingviews,byprobability,orbythethought,Thiscontemplativeisour teacher.Whenyouknowforyourselvesthat,Thesedhammasareunskillful; thesedhammasareblameworthy;thesedhammasarecriticizedbythewise; thesedhammas,whenadoptedandcarriedout,leadtoharmandto sufferingthenyoushouldabandonthem....Whenyouknowfor yourselvesthat,Thesedhammasareskillful;thesedhammasareblameless; thesedhammasarepraisedbythewise;thesedhammas,whenadoptedand carriedout,leadtowelfareandtohappinessthenyoushouldenterand remaininthem.
ANIII.66

Becausethispassageiscontainedinareligiousscripture,thestatements attractingthemostattentionhavebeenthoserejectingtheauthorityofreligious teachers,legends,traditions,andscripture;alongwiththoseinsistingonthe importanceofknowingforoneself.Theseremarkablyantidogmatic statementssometimestermedtheBuddhasCharterofFreeInquiryhave tendedtodivertattentionfromtheseverestricturesthatthepassageplaceson whatknowingforoneselfentails.Inquestioningtheauthorityofreports,it dismissesthebasicmaterialonwhichthehistoricalmethodisbased.In questioningtheauthorityofinferenceandprobability,itdismissessomeofthe methodsbasictechniques.Inquestioningtheauthorityoflogicalconjecture, analogies,andagreementthroughponderingviews,itdismissesthemethodsof freethinkingrationalismingeneral. ThisleavesonlytwomethodsforascertainingtheDhamma,bothofthem relatedtothequestionraisedinthispassageandcentraltootherteachingsinthe canon:Whatisskillful,whatisunskillful?Indevelopinganyskill,youmust(1) payattentiontotheresultsofyourownactions;and(2)listentothosewhohave alreadymasteredtheskill.Similarly,inascertainingtheDhamma,youmust(1) examinetheresultsthatcomeforputtingaparticularteachinginpractice;and (2)checkthoseresultsagainsttheopinionsofthewise. TwoaspectsoftheDhamma,however,makeitaskillapart.Thefirstis reflectedinthefactthatthewordDhammameansnotonlyteaching,butalso qualityofthemind.Thustheabovepassagecouldalsobetranslated: Whenyouknowforyourselvesthat,Thesequalitiesareunskillful;these qualitiesareblameworthy;thesequalitiesarecriticizedbythewise;these qualities,whenadoptedandcarriedout,leadtoharmandtosufferingthen youshouldabandonthem....Whenyouknowforyourselvesthat,These

qualitiesareskillful;thesequalitiesareblameless;thesequalitiesarepraised bythewise;thesequalities,whenadoptedandcarriedout,leadtowelfare andtohappinessthenyoushouldenterandremaininthem. Infact,thisismorelikelythecorrecttranslation,asthediscussionfollowing thispassagefocusesontheresultsofactingonqualitiesofthemind:greed, aversion,anddelusionintheunskillfulset;andlackofgreed,lackofaversion, andlackofdelusionintheskillfulone.ThispointstothefactthatDhamma practiceisprimarilyaskillofthemind. ThesecondaspectthatsetstheDhammaapartasaskillisitsgoal:nothing lessthanthetotalendingofsuffering. WhilethissecondaspectoftheDhammamakesitanattractiveskilltomaster, thefirstaspectmakesithardtodeterminewhohasmasteredtheskillandisthus qualifiedtospeakaboutitwithauthority.Afterall,wecantlookintotheminds ofotherstoseewhatqualitiesarethereandwhattheinternalresultsofthe practiceare.Atbest,wecandetecthintsofthesethingsintheiractions,but nothingmore.Thus,ifwelooktoothersforthelastwordontheDhamma,we willalwaysbeinapositionofuncertainty.Theonlywaytoovercome uncertaintyistopracticetheDhammatoseeifitbringsaboutanendtosuffering withinourownminds. Traditionally,thetextsstatethatuncertaintyabouttheDhammaendsonly withtheattainmentofStreamentry,thefirstofthefourlevelsofAwakening. EventhoughapersonwhohasreachedthislevelofAwakeningisnttotally immersedintheendingofsuffering,heorshehasseenenoughoftheendof sufferingtoknowwithoutadoubtthatthatswherethepracticeoftheDhamma leads.Soitsnotsurprisingthatthefourfactorsthesuttasidentifyasbringing aboutStreamentryarealsothefourmethodstheyrecommendforascertaining whethertheythemselvesareatrulyauthoritativeandauthenticguidetotheend ofsuffering. Thosefactors,listedinSNLV.5,are: associationwithpeopleofintegrity, listeningtothetrueDhamma, appropriateattention,and practiceinaccordancewiththeDhamma. Passagesfromthesuttasdealingwitheachofthesefactorshelpshowhowthe twosourcesofskillthecounselofthewiseandthelessonslearnedby observingtheresultsofyourownactionscanbeproperlybalancedand integratedsoastoascertainwhatthetrueDhammais.Andbecauselisteningto thetrueDhammanowincludesreadingthetrueDhamma,aknowledgeofthese

factorsandtheirinterrelationshipsgivesguidanceinhowtoreadthesuttas.In particular,thesefactorsshowhowthesuttasthemselvessaytheyshouldberead, andwhatotheractionsprovidetheskillfulcontextforgettingthemostbenefit fromreadingthem. Asyouexploretheexplanationsofthesefactors,youfindthattheir presentationasashortlistisdeceptivelysimple,inasmuchaseachfactor containselementsoftheotherfactorsaswell.Forinstance,associatingwith peopleofintegrityisofgreathelpinpracticingtheDhamma,butforapersonto recognizepeopleofgenuineintegrityrequiresthatheorshehavesomeprior experienceinpracticingtheDhamma.Thus,althoughtheformofthelist suggestsasimplelinearprogression,theindividualfactorsofthelistare interrelatedincomplexways.Whatthismeansinpracticeisthattheprocessof ascertainingtheDhammaisacomplexone,requiringsensitivityand discernmentinbalancingandintegratingthefactorsinanappropriateway. Associationwithpeopleofintegrity.BecausetheDhammaconsists primarilyofqualitiesofthemind,anywrittenaccountoftheDhammaisonlya paleshadowoftherealthing.Thus,togainasenseoftheDhammasfull dimensions,youmustfindpeoplewhoembodytheDhammaintheirthoughts, words,anddeeds,andassociatewiththeminawaythatenablesyoutoabsorb asmuchoftheDhammaaspossible.Thepassagesexplainingthisfactorthus offeradviceintwoareas:howtorecognizepeopleofintegrityandhowbestto associatewiththemonceyouhavefoundthem. Theimmediatesignofintegrityisgratitude. Apersonofintegrityisgratefulandacknowledgesthehelpgiventohim. Thisgratitude,thisacknowledgmentissecondnatureamongadmirable people.Itisentirelyonthelevelofpeopleofintegrity.
ANII.31

Gratitudeisanecessarysignofintegrityinthatpeoplewhodonotrecognize andvaluethegoodnessandintegrityinothersareunlikelytomaketheeffortto developintegritywithinthemselves.Onitsown,though,gratitudedoesnt constituteintegrity.Theessenceofintegrityliesinthreequalities:truth, harmlessness,anddiscernment. Thereisthecasewhereamonklivesindependenceonacertainvillageor town.Thenahouseholderorhouseholderssongoestohimandobserveshim withregardtothreementalqualitiesqualitiesbasedongreed,qualities

basedonaversion,qualitiesbasedondelusion:Arethereinthisvenerable oneanysuchqualitiesbasedongreedaversiondelusionthat,withhis mindovercomebythesequalities,hemightsay,Iknow,whilenot knowing,orsay,Isee,whilenotseeing;orthathemighturgeanotherto actinawaythatwasforhis/herlongtermharmandpain?Asheobserves him,hecomestoknow,Thereareinthisvenerableonenosuchqualities. Hisbodilyandverbalbehaviorarethoseofonenotgreedyaversive deluded.AndtheDhammaheteachesisdeep,hardtosee,hardtorealize, tranquil,refined,beyondthescopeofconjecture,subtle,tobeexperiencedby thewise.
MN95

Asthispassageshows,knowledgeofapersonstruthfulnessrequiresthat youbesoobservantofhisorherbehaviorthatyoucanconfidentlyinferthe qualityofhisorhermind.Thislevelofconfidence,inturn,requiresthatyounot onlybeobservant,butalsodiscerningandwillingtotaketime,forasanother passagepointsout,theappearanceofspiritualintegrityiseasytofake. ThenKingPasenadiKosalawenttotheBlessedOneand,onarrival,having boweddowntohim,sattooneside.Thensevencoiledhairascetics,seven Jainascetics,sevennakedascetics,sevenoneclothascetics,andseven wandererstheirnailsgrownlong,theirbodyhairgrownlongwalkedpast notfarfromtheBlessedOne.Onseeingthem,KingPasenadiarrangedhis upperrobeoveroneshoulder,kneltdownwithhisrightkneeontheground, salutedtheasceticswithhishandsbeforehisheart,andannouncedhisname tothemthreetimes:Iamtheking,venerablesirs,PasenadiKosala.Iamthe king,venerablesirs,PasenadiKosala.Iamtheking,venerablesirs,Pasenadi Kosala.Thennotlongaftertheasceticshadpassed,hereturnedtothe BlessedOneand,onarrival,havingboweddowntohim,sattooneside.As hewassittingtherehesaidtotheBlessedOne,Ofthoseintheworldwho arearahantsoronthepathtoarahantship,aretheseamongthem? Yourmajesty,asalaymanenjoyingsensualpleasures,livingcrowdedwith wivesandchildren,usingKasifabricsandsandalwood,wearinggarlands, scents,andcreams,handlinggoldandsilver:itishardforyoutoknow whetherthesearearahantsoronthepathtoarahantship. [1]Itsthroughlivingtogetherthatapersonsvirtuemaybeknown,and thenonlyafteralongperiod,notashortperiod;byonewhoisattentive,not byonewhoisinattentive;byonewhoisdiscerning,notbyonewhoisnt discerning.

[2]Itsthroughtradingwithapersonthathispuritymaybeknown. [3]Itsthroughadversitythatapersonsendurancemaybeknown. [4]Itsthroughdiscussionthatapersonsdiscernmentmaybeknown,and thenonlyafteralongperiod,notashortperiod;byonewhoisattentive,not byonewhoisinattentive;byonewhoisdiscerning,notbyonewhoisnt discerning. Howamazing,lord!Howawesome!HowwellthatwasputbytheBlessed One!Thesemen,lord,aremyspies,myscouts,returningaftergoingout throughthecountryside.Theygooutfirst,andthenIgo.Now,whenthey havescrubbedoffthedirtandmud,arewellbathedandwellperfumed, havetrimmedtheirhairandbeards,andhaveputonwhiteclothes,theywill goaboutendowedandprovidedwiththefivestringsofsensuality.
UdVI.2

ANIV.192expandsonthesepoints,indicatingthattheabilitytorecognizea personofintegrityrequiresyoutohaveastrongsenseofintegrityyourself.In fact,MN110insiststhatyoumustbeapersonofintegrityinyouractions,views, andfriendshipsifyouaretorecognizeintegrityinanother. ListeningtotheTrueDhamma.Onceyouvedeterminedtothebestofyour abilitythatcertainpeopleembodyintegrity,thesuttasadviselisteningtotheir Dhamma,bothtolearnaboutthemtofurthertesttheirintegrityandtolearn fromthem,togainasenseofwhattheDhammamightbe.Andagain,thesuttas recommendbothhowtolistentotheDhammaandhowtorecognizetrue Dhammawhenyouhearit. MN95advisesthatyouspendtimenearpeopleofintegrity,developasense ofrespectforthem,andpaycloseattentiontotheirDhamma. SNVI.2andANVIII.2explainthepurposeforrespecthere:itsaprerequisite forlearning.Neitherpassageelaboratesonthispoint,butitstruthisfairly obvious.Youfinditeasiertolearnfromsomeoneyourespectthanfromsomeone youdont.Respectopensyourmindandloosensyourpreconceivedopinionsto makeroomfornewknowledgeandskills.Atthesametime,apersonwitha valuableteachingtoofferwillfeelmoreinclinedtoteachittosomeonewho showsrespectthantosomeonewhodoesnt.However,respectdoesnt necessarilymeangivingyourfullapprovaltotheteaching.Afterall,partofthe purposeinlisteningtotheDhammaistotestwhetherthepersonteachingithas integrityinhisviewsorhers.Fullapprovalcancomeonlywhenyouveputthe teachinginpracticeandtasteditsresults.ThisiswhytheVinaya,themonastic discipline,neverrequiresthatastudenttakevowsofobediencetoateacher.

Hererespectmeans,inthewordsofSnII.9,alackofstubbornness.Or,inthe wordsofANVI.88,thepatiencetocomplywiththeteaching:thewillingness tolistenwithanopenmindandtotakethetimeandeffortneededtogiveany teachingsthatseemreasonableaserioustry. Thereasonabilityoftheteachingcanbegaugedbythecentralprinciplein viewsofintegrityasexplainedaboveinMN110.Thatprincipleisconvictionin kamma,theefficacyofhumanaction:thatpeopleareresponsiblefortheiractions, thattheirintentionsdeterminethequalitytheskillfulnessorunskillfulnessof theiractions,thatactionsgiveresults,andthatthequalityoftheaction determinesthequalityoftheresult.Apersonwhodoesntbelieveinthese principlescannotbetrusted. Becausethedistinctionbetweenskillfulnessandunskillfulnessiscentralto theprincipleofkammaandalsototheprojectofputtinganendtosuffering andstressMN135recommendsapproachingpotentialteachersandasking them: Whatisskillful?Whatisunskillful?Whatisblameworthy?Whatis blameless?Whatshouldbecultivated?Whatshouldnotbecultivated?What, havingbeendonebyme,willbeformylongtermharmandsuffering?Or what,havingbeendonebyme,willbeformylongtermwelfareand happiness? Thetextsgiveafewexamplesofwhatmightbecalledthelowestcommon denominatorforjudgingwhetheranswerstothisquestionembodyintegrity.In essence,theseteachingsconstitutewhatworksineliminatingblatantlevelsof sufferingandstressinoneslife. Nowwhatisunskillful?Takinglifeisunskillful,takingwhatisnot given...sexualmisconduct...lying...abusivespeech...divisivetalebearing...idle chatterisunskillful.Covetousness...illwill...wrongviewsareunskillful.These thingsaretermedunskillful. Andwhataretherootsofunskillfulthings?Greedisarootofunskillful things,aversionisarootofunskillfulthings,delusionisarootofunskillful things.Thesearetermedtherootsofunskillfulthings. Andwhatisskillful?Abstainingfromtakinglifeisskillful,abstainingfrom takingwhatisnotgiven...fromsexualmisconduct...fromlying...fromabusive speech...fromdivisivetalebearing...abstainingfromidlechatterisskillful. Lackofcovetousness...lackofillwill...rightviewsareskillful.Thesethingsare termedskillful.

Andwhataretherootsofskillfulthings?Lackofgreedisarootofskillful things,lackofaversionisarootofskillfulthings,lackofdelusionisarootof skillfulthings.Thesearetermedtherootsofskillfulthings.

MN9

Thesethreethingshavebeenpromulgatedbywisepeople,bypeoplewho aretrulygood.Whichthree?Generosity...goingforth[fromthehomelife]... andservicetoonesmotherandfather.Thesethreethingshavebeen promulgatedbywisepeople,bypeoplewhoaretrulygood.

ANIII.45

However,thetrueDhammahasadimensionthatgoesfarbeyondthelowest commondenominator.TorepeatthewordsofMN95,itisdeep,hardtosee, hardtorealize,tranquil,refined,beyondthescopeofconjecture,subtle,tobe experiencedbythewise.Theprincipleofskillfulnessofcauseandeffectthat canbetestedinyourownactionsstillappliesinthisdimension,butthe standardsforwhatworksonthislevelarecorrespondinglysubtlerandmore refined.Twofamouspassagesindicatewhatthesestandardsare. Gotami,thedhammasofwhichyoumayknow,Thesedhammaslead topassion,nottodispassion; tobeingfettered,nottobeingunfettered; toaccumulating,nottoshedding; toselfaggrandizement,nottomodesty; todiscontent,nottocontentment; toentanglement,nottoseclusion; tolaziness,nottoarousedpersistence; tobeingburdensome,nottobeingunburdensome: Youmaydefinitelyhold,ThisisnottheDhamma,thisisnottheVinaya,this isnottheTeachersinstruction. Asforthedhammasofwhichyoumayknow,Thesedhammaslead todispassion,nottopassion; tobeingunfettered,nottobeingfettered; toshedding,nottoaccumulating; tomodesty,nottoselfaggrandizement; tocontentment,nottodiscontent; toseclusion,nottoentanglement; toarousedpersistence,nottolaziness; tobeingunburdensome,nottobeingburdensome:

Youmaydefinitelyhold,ThisistheDhamma,thisistheVinaya,thisisthe Teachersinstruction.
ANVIII.53

Upali,thedhammasofwhichyoumayknow,Thesedhammasdonotlead toutterdisenchantment,todispassion,tocessation,tocalm,todirect knowledge,toselfawakening,nortoUnbinding:Youmaydefinitelyhold, ThisisnottheDhamma,thisisnottheVinaya,thisisnottheTeachers instruction. Asforthedhammasofwhichyoumayknow,Thesedhammasleadtoutter disenchantment,todispassion,tocessation,tocalm,todirectknowledge,to selfawakening,toUnbinding:Youmaydefinitelyhold,Thisisthe Dhamma,thisistheVinaya,thisistheTeachersinstruction.

ANVII.80

ANVIII.30expandsonsomeoftheprinciplesinthefirstofthesetwo passages.Butherewewillfocusonthepointswherethesetwopassages intersectintherequirementthattheDhammaleadtodispassionandtobeing unfetteredforthestandardtestforagenuineexperienceofAwakeningisthatit arisesfromdispassionandcutsthefettersofthemind. Therearethesetenfetters.Selfidentityviews,uncertainty,graspingat preceptsandpractices,sensualdesire,andillwill.Thesearethefivelower fetters.Andwhicharethefivehigherfetters?Passionforform,passionfor whatisformless,conceit,restlessness,andignorance.Thesearethefive higherfetters.
ANX.13

AsMN118explains,streamentrycutsthefirstthreefetters;oncereturning, thesecondlevelofAwakening,weakenspassion,aversion,anddelusion;non returning,thethirdlevel,cutsthefettersofsensualdesireandillwill;and arahantship,thefinallevelofAwakening,cutstheremainingfive. Ultimately,ofcourse,theonlyproofforwhetherateachingleadsinthis directioncomeswhen,havingputtheteachingintopractice,youactuallybegin tocutthesefettersfromthemind.Butasapreliminaryexercise,youcan contemplateateachingtomakesenseofitandtoseeiftherearegoodreasonsfor believingthatitwillleadintherightdirection.

HearingtheDhamma,oneremembersit.Rememberingit,onepenetrates themeaningofthosedhammas.Penetratingthemeaning,onecomestoan agreementthroughponderingthosedhammas.Therebeinganagreement throughponderingthosedhammas,desirearises.Withthearisingofdesire, onebecomeswilling.Willing,onecontemplates(lit:weighs,compares).

MN95

Theprocessofpondering,weighing,andcomparingtheteachingsisbasedon adoptingtherightattitudeandaskingtherightquestionsaboutthem.AsAN II.25pointsout,someoftheteachingsaremeanttohavetheirmeaninginferred, whereasothersarenot,andtomisapprehendwhichofthesetwoclassesa particularteachingbelongstoisaseriousmistake.Thisiswherethenextfactor forstreamentryplaysarole. Appropriateattention.MN2drawsthelinebetweenappropriateand inappropriateattentiononthebasisofthequestionsyouchoosetopursuein contemplatingtheDhamma. Thereisthecasewhereanuninstructed,runofthemillperson...doesnt discernwhatideasarefitforattention,orwhatideasareunfitforattention .Thisishowheattendsinappropriately:WasIinthepast?WasInotinthe past?WhatwasIinthepast?HowwasIinthepast?Havingbeenwhat,what wasIinthepast?ShallIbeinthefuture?ShallInotbeinthefuture?What shallIbeinthefuture?HowshallIbeinthefuture?Havingbeenwhat,what shallIbeinthefuture?Orelseheisinwardlyperplexedabouttheimmediate present:AmI?AmInot?WhatamI?HowamI?Wherehasthisbeingcome from?Whereisitbound? Asheattendsinappropriatelyinthisway,oneofsixkindsofviewarisesin him:TheviewIhaveaselfarisesinhimastrueandestablished,ortheviewI havenoself...ortheviewItispreciselybymeansofselfthatIperceiveself...orthe viewItispreciselybymeansofselfthatIperceivenotself...ortheviewItis preciselybymeansofnotselfthatIperceiveselfarisesinhimastrueand established,orelsehehasaviewlikethis:Thisveryselfofminetheknower thatissensitivehereandtheretotheripeningofgoodandbadactionsistheselfof minethatisconstant,everlasting,eternal,notsubjecttochange,andwillendureas longaseternity.Thisiscalledathicketofviews,awildernessofviews,a contortionofviews,awrithingofviews,afetterofviews.Boundbyafetterof views,theuninstructedrunofthemillpersonisnotfreedfrombirth,aging,

anddeath,fromsorrow,lamentation,pain,distress,anddespair.Heisnot freed,Itellyou,fromstress. Thewellinstructeddiscipleofthenobleones...discernswhatideasarefit forattention,andwhatideasareunfitforattention.Heattends appropriately,Thisisstress...Thisistheoriginationofstress...Thisisthecessation ofstress...Thisisthewayleadingtothecessationofstress.Asheattends appropriatelyinthisway,threefettersareabandonedinhim:selfidentity views,doubt,andgraspingatpreceptsandpractices.

MN2

SomeofthemostuselesscontroversiesinthehistoryofBuddhistthought havecomefromignoringthisteachingonwhatisandisnotanappropriate objectforattention.Buddhistshavedebatedfruitlesslyforcenturies,and continuetodebatetoday,onhowtodefineapersonsidentitytheanswertothe question,WhatamI?orwhetherapersondoesordoesnthaveaselfthe answertothequestions,AmI?AmInot?Thefruitlessnessofthesearguments hasprovenrepeatedlythepointmadebythispassage:thatanyanswertothese questionsleadstoentanglementinthefettersthattheDhammaismeanttocut away. Toavoidthesecontroversies,thepassagerecommendsfocusingonfour truthsthatconstitutetheappropriateobjectforattentionstress,itsorigination, itscessation,andthewayleadingtoitscessation.Thesetruthsaredirectly relatedtothequestionofskillfulness,whichdividesrealityintotwosetsof variables:causeandeffect,skillfulandunskillful.Theoriginationofstressisan unskillfulcause,andstressitsresult.Thewayleadingtothecessationofstressis askillfulcause,andthecessationofstressitsresult.Tolookatexperiencein thesetermsistoattendappropriatelyinawaythatcanhelpcutthefetters underlyingunskillfulnessinthemind. Forinstance,SNLVI.11definesthetruthofstressasthefiveclinging aggregatesclingingtoform,feeling,perception,fabrications,and consciousnessandmaintainsthatthistruthshouldtobecomprehendedinsuch awayastoleadtodispassionfortheclinging.This,too,isafunctionof appropriateattention. Avirtuousmonkshouldattendinanappropriatewaytothesefiveclinging aggregatesasinconstant,stressful,adisease,acancer,anarrow,painful,an affliction,alien,adissolution,anemptiness,notself.Foritispossiblethata virtuousmonk,attendinginanappropriatewaytothesefiveclinging aggregatesasinconstant...notself,wouldrealizethefruitofstreamentry.

SNXXII.122

ThusappropriateattentionentailsawayoflookingattheDhammanotonly asitispresentedinateaching,butalsoasitpresentsitselfdirectlyasexperience tothemind. PracticeinaccordancewiththeDhamma.Onceyouvegainedasenseofthe Dhammathroughappropriateattention,theremainingstepistopracticein accordancewiththeDhamma.Aswiththefirsttwofactorsforstreamentry,this processistwofold:adaptingyouractionstofollowinlinewiththeDhamma (ratherthantryingtoadapttheDhammatofollowyourownpreferences),and refiningyourunderstandingoftheDhammaasitistestedinexperience. MN61offersexplicitinstructionsonhowthisistobedone. Whatdoyouthink,Rahula:Whatisamirrorfor? Forreflection,sir. Inthesameway,Rahula,bodilyacts,verbalacts,andmentalactsaretobe donewithrepeatedreflection. Wheneveryouwanttoperformabodilyact,youshouldreflectonit:This bodilyactIwanttoperformwoulditleadtoselfaffliction,totheaffliction ofothers,ortoboth?Isitanunskillfulbodilyact,withpainfulconsequences, painfulresults?If,onreflection,youknowthatitwouldleadtoself affliction,totheafflictionofothers,ortoboth;itwouldbeanunskillful bodilyactwithpainfulconsequences,painfulresults,thenanybodilyactof thatsortisabsolutelyunfitforyoutodo.Butifonreflectionyouknowthatit wouldnotcauseaffliction...itwouldbeaskillfulbodilyactionwithhappy consequences,happyresults,thenanybodilyactofthatsortisfitforyouto do. Whileyouareperformingabodilyact,youshouldreflectonit:Thisbodily actIamdoingisitleadingtoselfaffliction,totheafflictionofothers,orto both?Isitanunskillfulbodilyact,withpainfulconsequences,painful results?If,onreflection,youknowthatitisleadingtoselfaffliction,to afflictionofothers,orboth...youshouldgiveitup.Butifonreflectionyou knowthatitisnot...youmaycontinuewithit. Havingperformedabodilyact,youshouldreflectonit....If,onreflection, youknowthatitledtoselfaffliction,totheafflictionofothers,ortoboth;it wasanunskillfulbodilyactwithpainfulconsequences,painfulresults,then youshouldconfessit,revealit,layitopentotheTeacherortoa

knowledgeablecompanionintheholylife.Havingconfessedit...youshould exerciserestraintinthefuture.Butifonreflectionyouknowthatitdidnot leadtoaffliction...itwasaskillfulbodilyactionwithhappyconsequences, happyresults,thenyoushouldstaymentallyrefreshedandjoyful,training dayandnightinskillfulmentalqualities. [Similarlyforverbalactsandmentalacts,althoughthefinalparagraph concerningmentalactssays:] Havingperformedamentalact,youshouldreflectonit....If,onreflection, youknowthatitledtoselfaffliction,totheafflictionofothers,ortoboth;it wasanunskillfulmentalactwithpainfulconsequences,painfulresults,then youshouldfeeldistressed,ashamed,anddisgustedwithit.Feelingdistressed ...youshouldexerciserestraintinthefuture.Butifonreflectionyouknow thatitdidnotleadtoaffliction...itwasaskillfulmentalactionwithhappy consequences,happyresults,thenyoushouldstaymentallyrefreshedand joyful,trainingdayandnightinskillfulmentalqualities.
MN61

Theprocessofselfexaminationrecommendedinthispassageincludesthe principlesdiscussedunderthefirstthreefactorsforstreamentry.Youpay appropriateattentiontoyourownintentionsandactions,andtotheirresults,to seewhethertheyqualifyasskillfulorunskillful.Ifyounoticethatanyofyour bodilyorverbalactionshaveledtoharmfulresults,youapproachapersonof integrityandlistentohis/heradvice.Inthiswayyoucombinethetwoprinciples thatIti16and17recommendasthemosthelpfulinternalandexternalprinciples forawakening:appropriateattentionandfriendshipwithadmirablepeople.Itis nocoincidencethatthesearepreciselythetwoprinciplesrecommendedinthe discoursetotheKalamas. Selfexaminationofthissort,however,sharesyetanotherfeaturewiththe firstfactorforstreamentry:theneedforintegrity.Justasyourintegrityisa prerequisiteforyourabilitytodetectintegrityinothers,soitisaprerequisitefor yourabilitytogaugethetruenatureofyourintentionsandtheresultsofyour actions.Thesearecommonlythetwoareasofexperiencewherepeopleareleast honestwiththemselves.Yet,foryourpracticetoaccordwiththeDhamma,you mustresistanyhabitualtendencytobelessthantotallyscrupulousaboutthem. Thisiswhy,asaprefacetotheaboveadvice,thesuttashowstheBuddha lecturingontheimportanceoftruthfulnessasthemostessentialqualityfora persononthepath. AlthoughRahulareportedlyreceivedtheaboveadvicewhenhewasachild, MN19maintainsthattheprinciplesitcontainscanleadallthewaytofull

Awakening.Thismeans,ofcourse,thattheycanleadtothefirstlevelof Awakening,whichisstreamentry. StreamentryisoftencalledthearisingoftheDhammaeye.Whatstream enterersseewiththisDhammaeyeisalwaysexpressedinthesameterms: Whateverissubjecttooriginationisallsubjecttocessation.ApassageintheVinaya showsthattheconceptallthatissubjecttooriginationoccursinconjunction withaglimpseofwhatstandsinoppositiontoallthatissubjectto originationinotherwords,theUnfabricated:deathlessness. [ImmediatelyafterattainingtheStream]SariputtatheWandererwentto whereMoggalanatheWandererwasstaying.MoggalanatheWanderersaw himcomingfromafarand,onseeinghim.said,Yourfacultiesarebright,my friend;yourcomplexionpureandclear.Coulditbethatyouhaveattained theDeathless? Yes,myfriend,Ihave....
MvI.23.5

ThesuttasdescribetheexperienceoftheDeathlessinonlythesketchiest terms.Whatlittledescriptionthereis,isintendedtoshowthattheDeathlesslies beyondmostlinguisticcategories.However,thereareafewindicatorstoshow whattheDeathlessisnot. Tobeginwith,itcannotbedescribedasastateofeitherbeingnornonbeing. MahaKotthita:Withtheremainderlessstoppingandfadingofthesixspheres ofcontact[vision,hearing,smell,taste,touch,andintellection]isitthecase thatthereisanythingelse? Sariputta:Dontsaythat,myfriend. MahaKotthita:Withtheremainderlessstoppingandfadingofthesixspheres ofcontact,isitthecasethatthereisnotanythingelse? Sariputta:Dontsaythat,myfriend. MahaKotthita:...isitthecasethattherebothisandisnotanythingelse? Sariputta:Dontsaythat,myfriend. MahaKotthita:...isitthecasethatthereneitherisnorisnotanythingelse? Sariputta:Dontsaythat,myfriend. MahaKotthita:Beingasked...ifthereisanythingelse,yousay,Dontsaythat, myfriend.Beingasked...ifthereisnotanythingelse...iftherebothisandis notanythingelse...ifthereneitherisnorisnotanythingelse,yousay,Dont

saythat,myfriend.Now,howisthemeaningofthisstatementtobe understood? Sariputta:Saying...isitthecasethatthereisanythingelse...isitthecasethat thereisnotanythingelse...isitthecasethattherebothisandisnotanything else...isitthecasethatthereneitherisnorisnotanythingelse,oneis complicatingnoncomplication.Howeverfarthesixspheresofcontactgo, thatishowfarcomplicationgoes.Howeverfarcomplicationgoes,thatishow farthesixspheresofcontactgo.Withtheremainderlessfadingandstopping ofthesixspheresofcontact,therecomestobethestopping,theallayingof complication.
ANIV.173

Second,thedimensionoftheDeathlessisnotdevoidofawareness,although theawarenessheremustbydefinitionlieapartfromtheconsciousnessincluded inthefiveaggregatesoffabricatedexperience. Monks,thatdimensionshouldbeknownwheretheeye(vision)stopsand theperception(mentalnoting)offormfades.Thatdimensionshouldbe knownwheretheearstopsandtheperceptionofsoundfades...wherethe nosestopsandtheperceptionofaromafades...wherethetonguestopsand theperceptionofflavorfades...wherethebodystopsandtheperceptionof tactilesensationfades...wheretheintellectstopsandtheperceptionof idea/phenomenonfades:Thatdimensionshouldbeknown.
SNXXXV.117

Havingdirectlyknowntheextentofdesignationandtheextentofthe objectsofdesignation,theextentofexpressionandtheextentoftheobjectsof expression,theextentofdescriptionandtheextentoftheobjectsof description,theextentofdiscernmentandtheextentoftheobjectsof discernment,theextenttowhichthecyclerevolves:Havingdirectlyknown that,themonkisreleased.[Tosaythat,]Themonkreleased,havingdirectly knownthat,doesnotsee,doesnotknowishisopinion,thatwouldbemistaken.

DN15

Consciousnesswithoutfeature,withoutend luminousallaround: Herewater,earth,fire,andwindhavenofooting. Herelongandshort, coarseandfine,

 fairandfoul, nameandform areallbroughttoanend. Withthestopping of[theaggregateof]consciousness, eachisherebroughttoanend.

DN11

Consciousnesswithoutfeature,withoutend,luminousallaround,doesnot partakeofthesolidityofearth,theliquidityofwater,theradianceoffire,the windinessofwind,thedivinityofdevas(andsoonthroughalistofthe variouslevelsofgodhoodto)theallnessoftheAll(i.e.,thesixsense spheres).

MN49

Evenso,Vaccha,anyformfeelingperceptionfabrication consciousnessbywhichonedescribingtheTathagatawoulddescribehim: ThattheTathagatahasabandoned,itsrootdestroyed,likeanuprootedpalm tree,deprivedoftheconditionsofexistence,notdestinedforfuturearising. Freedfromtheclassificationofformfeelingperceptionfabrication consciousness,Vaccha,theTathagataisdeep,boundless,hardtofathom,like thesea.

MN72

Freed,dissociated,andreleasedfromtenthings,Bahuna,theTathagata dwellswithunrestrictedawareness.Whichten?Freed,dissociated,and releasedfromform,theTathagatadwellswithunrestrictedawareness.Freed, dissociated,andreleasedfromfeeling...fromperception...fromfabrications ...fromconsciousness...frombirth...fromaging...fromdeath...fromstress ...Freed,dissociated,andreleasedfromdefilement,theTathagatadwellswith unrestrictedawareness. Justasared,blue,orwhitelotusborninthewaterandgrowinginthe water,risesupabovethewaterandstandswithnowateradheringtoit,in thesamewaytheTathagatafreed,dissociated,andreleasedfromtheseten thingsdwellswithunrestrictedawareness.
ANX.81

Thesearenotthewordsofapersonwhohasfoundreleasein unconsciousness.

Finally,althoughtheDeathlessissometimescalledconsciousnesswithout feature,withoutend,itisnottobeconfusedwiththeformlessstageof concentrationcalledthedimensionoftheinfinitudeofconsciousness.Oneofthe maindifferencesbetweenthetwoisthatthedimensionoftheinfinitudeof consciousnessisfabricatedandwilled(seeMN140).Theelementofwill,though, canbeveryattenuatedwhileoneisinthatdimension,andonlydiscernmentat anextremelysubtlelevelcanferretitout.Onewayoftestingforitistoseeif thereisanysenseofidentificationwiththeknowing.Ifthereis,thenthereisstill theconceitofImakingandmymakingappliedtothatstate.Anothertestisto seeifthereisanysensethattheknowingcontainsallthingsoristheirsource.If thereis,thenthereisstillfabricationinthatstateofmind,forwhentheDeathless isfullycomprehended,thesenseofunrestrictedawarenessascontainingor actingasthesourceofotherthingsisseentobeanignorantconceit. Thereisthecase,monks,whereanuninstructedrunofthemillperson perceivesUnbindingasUnbinding.PerceivingUnbindingasUnbinding,he conceivesthingsaboutUnbinding,heconceivesthingsinUnbinding,he conceivesthingscomingoutofUnbinding,heconceivesUnbindingasmine, hedelightsinUnbinding.Whyisthat?Becausehehasnotcomprehendedit,I tellyou. Amonkwhoisanarahant,devoidofmentalfermentationswhohas attainedcompletion,finishedthetask,laiddowntheburden,attainedthe truegoal,destroyedthefettersofbecoming,andisreleasedthroughright knowledgedirectlyknowsUnbindingasUnbinding.Directlyknowing UnbindingasUnbinding,hedoesnotconceivethingsaboutUnbinding,does notconceivethingsinUnbinding,doesnotconceivethingscomingoutof Unbinding,doesnotconceiveUnbindingasmine,doesnotdelightin Unbinding.Whyisthat?Becausehehascomprehendedit,Itellyou.
MN1

However,inlinewiththeinstructionstoGotamiandUpali,thetruetestofan experienceofstreamentryisnotinitsdescription,butintheresultsitproduces. Thetextsdescribetheseintwoways:fourfactorsthatcharacterizeapersonwho hasenteredthestream,andthreefettersthatstreamentryautomaticallycuts. Thefourfactors,accordingtoANX.92,are:unwaveringconvictioninthe Buddha,unwaveringconvictionintheDhamma,unwaveringconvictioninthe Sangha,andvirtuesthatareappealingtothenobleonesuntorn,unbroken, unspotted,unsplattered,liberating,praisedbythewise,untarnished,leadingto

concentration.Thethreefettersare:selfidentityviews,doubt,andgraspingat preceptsandpractices. Thetwolistshavetheircommongroundintheexperienceofthepathto streamentry.Asthepaththenobleeightfoldpathyieldstothefruitof streamentry,youseethatalthoughordinaryactioncanleadtopleasant, unpleasant,ormixedresultsontheleveloffabricatedexperience,thenoble eightfoldpathisaformofactionthatproducesnoneoftheseresults,butinstead leadstotheendofaction(seeANIV.237).Thisexperiencecutsthroughany doubtaboutthetruthoftheBuddhasAwakening,thusensuringthatyour convictionintheBuddha,Dhamma,andSanghawillnotwaver.Havingseenthe resultsthatordinaryactionsdohaveonthefabricatedlevel,however,you wouldntdaretransgressthefivepreceptsthatembodythevirtuesappealingto thenobleones(seeANVIII.39).Still,becausetheDeathlessistheendofaction, youdontgraspatpreceptsandpracticesasthegoalinandofthemselves.And becauseyouhaveseentheaggregatesofform,feeling,perception,fabrication, andconsciousnessfadeawayintheexperienceoftheDeathless,youwould neverconstructanidentityviewaroundthem. Althoughthetraditionallistsoftheresultsofstreamentryprovidestringent standardsforjudgingonesownattainment,thetextsandlivingBuddhist traditionstodayrecordmanyinstancesofpeoplewhohaveoverestimated theirattainment.Thuswhenyouhavewhatseemstobeanattainmentofthis sort,youhavetoexamineitcarefullyandtestthemindtoseeifthethreefetters areactuallycut.Andbecausetheattainmentitselfiswhatprovesordisproves theauthorityandauthenticityofthetexts,aswellastheintegrityofyour teachers,youareultimatelyleftwithonlyoneguaranteeofyourattainment: yourownintegrity,whichyouhopehasbeenadequatelydevelopedalongthe path.InkeepingwiththeprinciplethattheDhammaisultimatelyaqualityofthe mindasembodiedintheentireperson,theonlywayyoucanultimatelygauge thetruthoftheDhammaisifyouasapersonaretrue. Becausetheattainmentofstreamentrycanmakesuchanenormous differenceinyourlife,itiswortheveryounceofintegrityneededtoattainitand toascertaintheattainment. ThentheBlessedOne,pickingupalittlebitofdustwiththetipofhis fingernail,saidtothemonks,Whatdoyouthink,monks?Whichisgreater: thelittlebitofdustIhavepickedupwiththetipofmyfingernail,orthegreat earth? Thegreatearthisfargreater,lord.ThelittlebitofdusttheBlessedOnehas pickedupwiththetipofhisfingernailisnexttonothing.Itsnota

hundredth,athousandth,aonehundredthousandthwhencomparedwith thegreatearth. Inthesameway,monks,foradiscipleofthenobleoneswhoisconsummate inview,anindividualwhohasbrokenthrough[tostreamentry],the sufferingandstresstotallyendedandextinguishedisfargreater.Thatwhich remainsinthestateofhavingatmostsevenremaininglifetimesisnextto nothing:itsnotahundredth,athousandth,aonehundredthousandth,when comparedwiththepreviousmassofsuffering.Thatshowgreatthebenefitis ofbreakingthroughtotheDhamma,monks.Thatshowgreatthebenefitisof obtainingtheDhammaeye.
SNXIII.1

Forapersonwhohasbeenrelievedofthismuchsuffering,thequestionofthe historicalBuddhabecomesirrelevant.IfthegenuineDeathlessisnotthe historicalBuddhasattainment,itswhatagenuineBuddhawouldhaveattained. TheDhammaleadingtothisattainmentcouldnothavecomefromanyoneelse. AsSNXXII.87quotestheBuddhaassaying,OnewhoseestheDhammasees me,i.e.,theaspectoftheBuddhathatreallymatters,theaspectsignalingthat totalfreedom,thetotalendofsuffering,isanattainablegoal. Soledominionovertheearth, goingtoheaven, lordshipoverallworlds: thefruitofStreamentry excelsthem.
Dhp178

Theseareaudaciousclaims,andtheyobviouslyrequireanapproachmore audaciousthanthehistoricalmethodtotestthem.Asthesuttasindicate,nothing lessthangenuineintegrityofcharacter,developedthroughcarefultrainingand practice,willsuffice.Giventhatdhammameansbothteachingandqualityof mind,itstandstoreasonthattruthofcharacterisneededtomeasurethetruthof theteaching.Onlytruepeoplecanknowthetruthofthesuttasclaims.Thismay seemanexclusionaryorelitistthingtosay,butactuallyitsnot.Thesortof educationneededtomasterthehistoricalmethodisntopentoeveryone,but integrityisifyouwanttodevelopit.Thesuttassaythatthebestthingsinlife areavailabletothosewhoaretrue.Theonlyquestioniswhetheryouretrue enoughtowanttoknowiftheyreright.