MEDITATION
                                        
                                        
    Seekers of goodness who have gathered here please listen in 
 peace. Listening to the Dhamma in peace means to listen with a 
 one-pointed mind, paying attention to what you hear and then letting 
 go. Listening to the Dhamma is of great benefit. While listening to 
 the Dhamma we are encouraged to firmly establish both body and mind 
 in //samadhi//, because it is one kind of dhamma practice. In the 
 time of the Buddha people listened to Dhamma talks intently, with a 
 mind aspiring to real understanding, and some actually realized the 
 Dhamma while listening.
    
    This place is well suited to meditation practice. Having stayed 
 here a couple of nights I can see that it is an important place. On 
 the external level it is already peaceful, all that remains is the 
 internal level, your hearts and minds. So I ask all of you to make 
 an effort to pay attention.
    
    Why have you gathered here to practice meditation? It's because 
 your hearts and minds do not understand what should be understood. 
 In other words, you don't truly know how things are, or what is 
 what. You don't know what is wrong and what is right, what it is 
 that brings you suffering and causes you to doubt. So first you have 
 to make yourselves calm. The reason that you have come here to 
 develop calm and restraint is that your hearts and minds are not at 
 ease. Your minds are not calm, not restrained. They are swayed by 
 doubting and agitation. This is why you have come here today and are 
 now listening to the Dhamma.
    
    I would like you to concentrate and listen carefully to what I 
 say, and I ask permission to speak frankly because that's how I am. 
 Please understand that even if I do speak in a forceful manner, I am 
 doing so out of good will. I ask your forgiveness if there is 
 anything I say that upsets you, because the customs of Thailand and 
 those of the West are not the same. Actually, speaking a little 
 forcefully can be good because it helps to stir people up who might 
 otherwise be sleepy or drowsy, and rather than rousing themselves to 
 hear the Dhamma allow themselves to drift instead into complacency 
 and as a result never understand anything.
    
    Although there may appear to be many ways to practice really 
 there is only one. As with fruit trees, it is possible to get fruit 
 quickly by planting a cutting, but the tree would not be resilient 
 or long lasting. Another way is to cultivate a tree right from the 
 seed, which produces a strong and resilient tree. Practice is the 
 same.
    
    When I first began to practice I had problems understanding this. 
 As long as I still didn't know what's what, sitting meditation was a 
 real chore, even bringing me to tears on occasion. Sometimes I would 
 be aiming too high, at others not high enough, never finding the 
 point of balance. To practice in a way that's peaceful means to 
 place the mind neither too high or too low, but at the point of 
 balance.
    
    I can see that it's very confusing for you, coming from different 
 places and having practiced in different ways with different 
 teachers. Coming to practice here you must be plagued with all kinds 
 of doubts. One teacher says you must practice in one way, another 
 says you should practice another way. You wonder which method to 
 use, unsure of the essence of the practice. The result is confusion. 
 There are so many teachers and so many teachings that nobody knows 
 how to harmonize their practice. As a result there is a lot of doubt 
 and uncertainty.
    
    So you must try not to think too much. If you do think, then do 
 so with awareness. But so far your thinking has been done with no 
 awareness. First you must make your mind calm. Where there is 
 knowing there is no need to think, awareness will arise in its 
 place, and this will in turn become wisdom (//panna//). But the 
 ordinary kind of thinking is not wisdom, it is simply the aimless 
 and unaware wandering of the mind, which inevitably results in 
 agitation. This is not wisdom.
    
    At this stage you don't need to think. You've already done a 
 great deal of thinking at home, haven't you? It just stirs up the 
 heart. You must establish some awareness. Obsessive thinking can 
 even bring you tears, just try it out. Getting lost in some train of 
 thought won't lead you to the truth, it's not wisdom. The Buddha was 
 a very wise person, he'd learnt how to stop thinking. In the same 
 way you are practicing here in order to stop thinking and thereby 
 arrive at peace. If you are already calm it is not necessary to 
 think, wisdom will arise in its place.
    
    To meditate you do not have to think much more than to resolve 
 that right now is the time for training the mind and nothing else. 
 Don't let the mind shoot off to the left or to the right, to the 
 front or behind, above or below. Our only duty right now is to 
 practice mindfulness of the breathing. Fix your attention at the 
 head and move it down through the body to the tips of the feet, and 
 then back up to the crown of the head. Pass your awareness down 
 through the body, observing with wisdom. We do this to gain an 
 initial understanding of the way the body is. Then begin the 
 meditation, noting that at this time your sole duty is to observe 
 the inhalations and exhalations. Don't force the breath to be any 
 longer or shorter than normal, just allow it to continue easily. 
 Don't put any pressure on the breath, rather let it flow evenly, 
 letting go with each in-breath and out-breath.
    
    You must understand that you are letting go as you do this, but 
 there should still be awareness. You must maintain this awareness, 
 allowing the breath to enter and leave comfortably. There is no need 
 to force the breath, just allow it to flow easily and naturally. 
 Maintain the resolve that at this time you have no other duties or 
 responsibilities. Thoughts about what will happen, what you will 
 know or see during the meditation may arise from time to time, but 
 once they arise just let them cease by themselves, don't be unduly 
 concerned over them.
    
    During the meditation there is no need to pay attention to sense 
 impressions. Whenever the mind is affected by sense impingement, 
 wherever there is a feeling or sensation in the mind, just let it 
 go. Whether those sensations are good or bad is unimportant. It is 
 not necessary to make anything out of those sensations, just let 
 them pass away and return your attention to the breath. Maintain the 
 awareness of the breath entering and leaving. Don't create suffering 
 over the breath being too long or too short, simply observe it 
 without trying to control or suppress it in any way. In other words, 
 don't attach. Allow the breath to continue as it is, and the mind 
 will become calm. As you continue the mind will gradually lay things 
 down and come to rest, the breath becoming lighter and lighter until 
 it becomes so faint that it seems like it's not there at all. Both 
 the body and the mind will feel light and energized. All that will 
 remain will be a one-pointed knowing. You could say that the mind 
 has changed and reached a state of calm.
    
    If the mind is agitated, set up mindfulness and inhale deeply 
 till there is no space left to store any air, then release it all 
 completely until none remains. Follow this with another deep 
 inhalation until you are full, then release the air again. Do this 
 two or three times, then re-establish concentration. The mind should 
 be calmer. If any more sense impressions cause agitation in the 
 mind, repeat the process on every occasion. Similarly with walking 
 meditation. If while walking, the mind becomes agitated, stop still, 
 calm the mind, re-establish the awareness with the meditation object 
 and then continue walking. Sitting and walking meditation are in 
 essence the same, differing only in terms of the physical posture 
 used.
    
    Sometimes there may be doubt, so you must have //sati//, to be 
 the one who knows, continually following and examining the agitated 
 mind in whatever form it takes. This is to have //sati//. //Sati// 
 watches over and takes care of the mind. You must maintain this 
 knowing and not be careless or wander astray, no matter what 
 condition the mind takes on.
    
    The trick is to have //sati// taking control and supervising the 
 mind. Once the mind is unified with //sati// a new kind of awareness 
 will emerge. The mind that has developed calm is held in check by 
 that calm, just like a chicken held in a coop...the chicken is 
 unable to wander outside, but it can still move around within the 
 coop. Its walking to and fro doesn't get it into trouble because it 
 is restrained by the coop. Likewise the awareness that takes place 
 when the mind has //sati// and is calm does not cause trouble. None 
 of the thinking or sensations that take place within the calm mind 
 cause harm or disturbance.
    
    Some people don't want to experience any thoughts or feelings at 
 all, but this is going too far. Feelings arise within the state of 
 calm. The mind is both experiencing feelings and calm at the same 
 time, without being disturbed. When there is calm like this there 
 are no harmful consequences. Problems occur when the "chicken" gets 
 out of the "coop". For instance, you may be watching the breath 
 entering and leaving and then forget yourself, allowing the mind to 
 wander away from the breath, back home, off to the shops or to any 
 number of different places. Maybe even half an hour may pass before 
 you suddenly realize you're supposed to be practicing meditation and 
 reprimand yourself for your lack of //sati//. This is where you have 
 to be really careful, because this is where the chicken gets out of 
 the coop -- the mind leaves its base of calm.
    
    You must take care to maintain the awareness with //sati// and 
 try to pull the mind back. Although I use the words "pull the mind 
 back", in fact the mind doesn't really go anywhere, only the object 
 of awareness has changed. You must make the mind stay right here and 
 now. As long as there is //sati// there will be presence of mind. It 
 seems like you are pulling the mind back but really it hasn't gone 
 anywhere, it has simply changed a little. It seems that the mind 
 goes here and there, but in fact the change occurs right at the one 
 spot. When //sati// is regained, in a flash you are back with the 
 mind without it having to be brought from anywhere.
    
    When there is total knowing, a continuous and unbroken awareness 
 at each and every moment, this is called presence of mind. If your 
 attention drifts from the breath to other places then the knowing is 
 broken. Whenever there is awareness of the breath the mind is there. 
 With just the breath and this even and continuous awareness you have 
 presence of mind.
    
    There must be both //sati// and //sampajanna//. //Sati// is 
 recollection and //sampajanna// is self awareness. Right now you are 
 clearly aware of the breath. This exercise of watching the breath 
 helps //sati// and //sampajanna// develop together. They share the 
 work. Having both //sati// and //sampajanna// is like having two 
 workers to lift a heavy plank of wood. Suppose there are two people 
 trying to lift some heavy planks, but the weight is so great, they 
 have to strain so hard, that it's almost unendurable. Then another 
 person, imbued with goodwill, sees them and rushes in to help. In 
 the same way, when there is //sati// and //sampajanna//, then 
 //panna// (wisdom) will arise at the same place to help out. Then 
 all three of them support each other.
    
    With //panna// there will be an understanding of sense objects. 
 For instance, during the meditation sense objects are experienced 
 which give rise to feelings and moods. You may start to think of a 
 friend, but then //panna// should immediately counter with "It 
 doesn't matter", "Stop" or "Forget it". Or if there are thoughts 
 about where you will go tomorrow, then the response would be, "I'm 
 not interested, I don't want to concern myself with such things". 
 Maybe you start thinking about other people, then you should think, 
 "No, I don't want to get involved." "Just let go", or "It's all 
 uncertain and never a sure thing." This is how you should deal with 
 things in meditation, recognizing them as "not sure, not sure", and 
 maintaining this kind of awareness.
    
    You must give up all the thinking, the inner dialogue and the 
 doubting. Don't get caught up in these things during the meditation. 
 In the end all that will remain in the mind in its purest form are 
 //sati//, //sampajanna// and //panna//. whenever these things weaken 
 doubts will arise, but try to abandon those doubts immediately, 
 leaving only //sati//, //sampajanna// and //panna//. Try to develop 
 //sati// like this until it can be maintained at all times. Then you 
 will understand //sati//, //sampajanna// and //samadhi// thoroughly.
    
    Focusing the attention at this point you will see //sati//, 
 //sampajanna//, //samadhi// and //panna// together. Whether you are 
 attracted to or repelled by external sense objects, you will be able 
 to tell yourself, "It's not sure". Either way they are just 
 hindrances to be swept away till the mind is clean. all that should 
 remain is //sati//, recollection; //sampajanna//, clear awareness; 
 //samadhi//, the firm and unwavering mind; and //panna//, or 
 consummate wisdom. For the time being I will say just this much on 
 the subject of meditation.
    
    Now about the tools or aids to meditation practice -- there 
 should be //metta// (goodwill) in your heart, in other words, the 
 qualities of generosity, kindness and helpfulness. These should be 
 maintained as the foundation for mental purity. For example, begin 
 doing away with //lobha//, or selfishness, through giving. When 
 people are selfish they aren't happy. Selfishness leads to a sense 
 of discontent, and yet people tend to be very selfish without 
 realizing how it affects them.
    
    You can experience this at any time, especially when you are 
 hungry. Suppose you get some apples and you have the opportunity to 
 share them with a friend; you think it over for a while, and, sure, 
 the intention to give is there all right, but you want to give the 
 smaller one. To give the big one would be...well, such a shame. It's 
 hard to think straight. You tell them to go ahead and take one, but 
 then you say, "Take this one!"...and give them the smaller apple! 
 This is one form of selfishness that people usually don't notice. 
 Have you ever been like this?
    
    You really have to go against the grain to give. Even though you 
 may really only want to give the smaller apple, you must force 
 yourself to give away the bigger one. Of course, once you have given 
 it to your friend you feel good inside. Training the mind by going 
 against the grain in this way requires self-discipline -- you must 
 know how to give and how to give up, not allowing selfishness to 
 stick. Once you learn how to give, if you are still hesitating over 
 which fruit to give, then while you are deliberating you will be 
 troubled, and even if you give the bigger one, there will still be a 
 sense of reluctance. But as soon as you firmly decide to give the 
 bigger one the matter is over and done with. This is going against 
 the grain in the right way.
    
    Doing this you win mastery over yourself. If you can't do it you 
 will be a victim of yourself and continue to be selfish. All of us 
 have been selfish in the past. This is a defilement which needs to 
 be cut off. In the Pali scriptures, giving is called "//dana//", 
 which means bringing happiness to others. It is one of those 
 conditions which help to cleanse the mind from defilement. Reflect 
 on this and develop it in your practice.
    
    You may think that practicing like this involves hounding 
 yourself, but it doesn't really. Actually it's hounding craving and 
 the defilements. If defilements arise within you, you have to do 
 something to remedy them. Defilements are like a stray cat. If you 
 give it as much food as it wants it will always be coming around 
 looking for more food, but if you stop feeding it, after a couple of 
 days it'll stop coming around. It's the same with the defilements, 
 they won't come to disturb you, they'll leave your mind in peace. So 
 rather than being afraid of defilement, make the defilements afraid 
 of you. To make the defilements afraid of you, you must see the 
 Dhamma within your minds.
    
    Where does the Dhamma arise? It arises with our knowing and 
 understanding in this way. Everyone is able to know and understand 
 the Dhamma. It's not something that has to be found in books, you 
 don't have to do a lot of study to see it, just reflect right now 
 and you can see what I am talking about. Everybody can see it 
 because it exists right within our hearts. Everybody has 
 defilements, don't they? If you are able to see them then you can 
 understand. In the past you've looked after and pampered your 
 defilements, but now you must know your defilements and not allow 
 them to come and bother you.
    
    The next constituent of practice is moral restraint (//sila//). 
 //Sila// watches over and nurtures the practice in the same way as 
 parents look after their children. Maintaining moral restraint means 
 not only to avoid harming others but also to help and encourage 
 them. At the very least you should maintain the five precepts, which 
 are:
    
    1. Not only to kill or deliberately harm others, but to spread 
        goodwill towards all beings. 
    
    2. To be honest, refraining from infringing on the rights of 
        others, in other words, not stealing.
    
    3. Knowing moderation in sexual relations: In the household life 
        there exists the family structure, based around husband and 
        wife. Know who your husband or wife is, know moderation, know 
        the proper bounds of sexual activity. Some people don't know 
        the limits. One husband or wife isn't enough, they have to 
        have a second or third. The way I see it, you can't consume 
        even one partner completely, so to have two or three is just 
        plain indulgence. You must try to cleanse the mind and train 
        it to know moderation. Knowing moderation is true purity, 
        without it there are no limits to your behavior. When eating 
        delicious food, don't dwell too much on how it tastes, think 
        of your stomach and consider how much is appropriate to its 
        needs. If you eat too much you get trouble, so you must know 
        moderation. Moderation is the best way. Just one partner is 
        enough, two or three is an indulgence and will only cause 
        problems.
    
    4. To be honest in speech -- this is also a tool for eradicating  
        defilements. You must be honest and straight, truthful and 
        upright.
    
    5. To refrain from taking intoxicants. You must know restraint 
        and preferably give these things up altogether. People are 
        already intoxicated enough with their families, relatives and 
        friends, material possessions, wealth and all the rest of it. 
        That's quite enough already without making things worse by 
        taking intoxicants as well. These things just create darkness 
        in the mind. those who take large amounts should try to 
        gradually cut down and eventually give it up altogether. 
        Maybe I should ask your forgiveness, but my speaking in this 
        way is out of a concern for your benefit, so that you can 
        understand that which is good. You need to know what is what. 
        What are the things that are oppressing you in your everyday 
        lives? What are the actions which cause this oppression? Good 
        actions bring good results and bad actions bring bad results. 
        These are the causes.
    
    
    Once moral restraint is pure there will be a sense of honesty and 
 kindness towards others. This will bring about contentment and 
 freedom from worries and remorse. Remorse resulting from aggressive 
 and hurtful behavior will not be there. This is form of happiness. 
 It is almost like a heavenly state. There is comfort, you eat and 
 sleep in comfort with the happiness arising from moral restraint. 
 This is the result; maintaining moral restraint is the cause. This 
 is a principle of Dhamma practice -- refraining from bad actions so 
 that goodness can arise. If moral restraint is maintained in this 
 way, evil will disappear and good will arise in its place. This is 
 the result of right practice.
    
    But this isn't the end of the story. Once people have attained 
 some happiness they tend to be heedless and not go any further in 
 the practice. They get stuck on happiness. They don't want to 
 progress any further, they prefer the happiness of "heaven". It's 
 comfortable but there's no real understanding. You must keep 
 reflecting to avoid being deluded. Reflect again and again on the 
 disadvantages of this happiness. It's transient, it doesn't last 
 forever. Soon you are separated from it. It's not a sure thing, once 
 happiness disappears then suffering arises in its place and the 
 tears come again. Even heavenly beings end up crying and suffering.
    
    So the Lord Buddha taught us to reflect on the disadvantages, 
 that there exists an unsatisfactory side to happiness. Usually when 
 this kind of happiness is experienced there is no real understanding 
 of it. The peace that is truly certain and lasting is covered over 
 by this deceptive happiness. This happiness is not a certain or 
 permanent kind of peace, but rather a form of defilement, a refined 
 form of defilement to which we attach. Everybody likes to be happy. 
 Happiness arises because of our liking for something. As soon as 
 that liking changes to dislike, suffering arises. We must reflect on 
 this happiness to see its uncertainty and limitation. Once things 
 change suffering arises. This suffering is also uncertain, don't 
 think that it is fixed or absolute. This kind of reflection is 
 called //Adinavakatha//,. the reflection on the inadequacy and 
 limitation of the conditioned world. This means to reflect on 
 happiness rather than accepting it at face value. Seeing that it is 
 uncertain, you shouldn't cling fast to it. You should take hold of 
 it but then let it go, seeing both the benefit and the harm of 
 happiness. To meditate skillfully you have to see the disadvantages 
 inherent within happiness. Reflect in this way. When happiness 
 arises, contemplate it thoroughly until the disadvantages become 
 apparent.
    
    When you see that things are imperfect [*] your heart will come 
 to understand the //Nekkhammakatha//, the reflection on 
 renunciation. The mind will become disinterested and seek for a way 
 out. Disinterest comes from having seen the way forms really are, 
 the way tastes really are, the way love and hatred really are. By 
 disinterest we mean that there is no longer the desire to cling to 
 or attach to things. There is a withdrawal from clinging, to a point 
 where you can abide comfortably, observing with an equanimity that 
 is free of attachment. This is the peace that arises from practice.
    
 * [Dukkha]
    
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