Right Mindfulness: Memory & Ardency on the …misrepresent what it actually means to taste...

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rightmindfulness

MEMORY & A RD ENCY

ON TH E B UDDH I S T PATH

ṬHĀN I S SA RO BH I KKHU( G EO F F R E Y D e G RA F F )

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“Just as a royal frontier fortress has a gatekeeper—wise, experienced, intelligent—to keep out those hedoesn’t know and to let in those he does, for theprotection of those within, and to ward off thosewithout;inthesameway,adiscipleofthenobleonesis mindful, endowed with excellent proficiency inmindfulness, remembering & recollecting what wasdone and said a long time ago.Withmindfulness ashisgatekeeper,thediscipleofthenobleonesabandonswhatisunskillful,developswhatisskillful,abandonswhatisblameworthy,developswhatisblameless,andlooksafterhimselfwithpurity.”—AN7:63

A b b r e v i a t i o n s

AN AṅguttaraNikāyaCv CullavaggaDhp DhammapadaDN DīghaNikāyaIti ItivuttakaMN MajjhimaNikāyaSN SaṁyuttaNikāyaSn SuttaNipātaThag TheragāthāThig TherīgāthāUd Udāna

ReferencestoDN,Iti,andMNaretodiscourse(sutta).ThosetoDhparetoverse.ThereferencetoCvistochapter,section,andsub-section.Referencestoothertextsaretosection(saṁyutta,nipāta,orvagga)anddiscourse.NumberingforANandSNfollowstheThaiEditionofthePaliCanon.

Alltranslationsfromthesetextsarebytheauthor,andarebasedontheRoyalThaiEditionofthePaliCanon(Bangkok:MahāmakutRājavidyālaya,1982).

I n t r o d u c t i o n

Forthepastseveraldecades,agrowingfloodofbooks,articles,andteachingshasadvancedtwotheoriesaboutthepracticeofmindfulness(sati).ThefirstisthattheBuddhaemployedthetermmindfulnesstomeanbareattention:astateofpurereceptivity—non-reactive,non-judging,non-interfering—towardphysicalandmentalphenomenaastheymakecontactatthesixsenses.Thesecondtheoryisthatthecultivationofbareattentioncan,onitsown,bringaboutthegoalofBuddhistpractice:freedomfromsufferingandstress.Inthepastfewyears,thisfloodofliteraturehasreachedthestagewhereeveninnon-Buddhistcirclesthesetheorieshavebecomethecommon,unquestionedinterpretationofwhatmindfulnessisandhowit’sbestdeveloped.

Thepremiseofthisbookisthatthesetwotheoriesarehighlyquestionableand—foranyonehopingtorealizetheendofsuffering—seriouslymisleading.Atbest,theypresentasmallpartofthepathasthewholeofthepractice;atworst,theydiscreditmanyoftheskillsneededonthepathandmisrepresentwhatitactuallymeanstotasteawakening.

ThemainaimofthisbookistoshowthatthepracticeofmindfulnessismostfruitfulwheninformedbytheBuddha’sowndefinitionofrightmindfulnessandhisexplanationsofitsroleonthepath.Ashedefinedtheterm,rightmindfulness(sammā-sati)isnotbareattention.Instead,it’safacultyofactivememory,adeptatcallingtomindandkeepinginmindinstructionsandintentionsthatwillbeusefulonthepath.Itsroleistodrawonrightviewandtoworkproactivelyinsupervisingtheotherfactorsofthepathtogiverisetorightconcentration,andinusingrightconcentrationasabasisfortotalrelease.

Thediscussionherefallsintothreeparts.PartOne(ChaptersOnethroughFour)exploresthementalqualitiesthatcompriserightmindfulness,showinghowtheyrelatebothtootherfactorsofthepathandtothecausesofsufferingandstressthatthepathisdesignedtoabandon.ChapterOnestartswithananalysisoftheBuddha’sstandardformulaforthepracticeofrightmindfulness,inwhichmindfulnessisoneofthreequalitiesbroughttotheactofremainingfocusedonaframeofreference,theothertwoqualitiesbeingardencyandalertness.Ardencyisofparticularimportance,foritconstitutestheproactiveelementinmindfulnesspractice.

Thechapterthenshowshowrightmindfulnesskeepsinmindthethreeaspectsofrightview:theproperframeworkforregardingexperience(thefournobletruths);themotivationforadoptingthatframework;andthedutiesprescribedbytheframework—dutiesthatardencyismeanttofollow.Thediscussionthenfocusesonthewaysinwhichrightmindfulnessrelatestotwohighlyproactivefactorsofthepath:righteffortandrightconcentration.Itsrelationshiptothesefactorsissoclosethatallthreeinterpenetrateoneanotherinbringingaboutrelease.

ChapterTwodealswiththewaysinwhichrightmindfulnessisdevelopedthroughasensitivitytotheworkingsofcauseandeffect—asensitivitythatcanbegainedonlybyconsciouslymanipulatingtheintentionalbodily,verbal,andmentalfabricationsthatshapeexperience.

ChapterThreeexplainswhyconsciousfabricationisanecessarypartofthepath,exploringtheimplicationsofthefactthat,independentco-arising,fabricationsconditionedbyignoranceprecedeandshapenotonlytheactofattention,butalsocontactatthesenses.Thismeansthattheseunskillfulfabricationshavetobereplacedbyskillfulones,conditionedbyknowledgeintermsofthefournobletruths,ifthepathistosucceedinundercuttingthecausesofsuffering.Thisfactdeterminestheroleofrightmindfulnessinturningattentionintoappropriateattention,andsupervisingthedevelopmentoftheskillfulfabricationsofthepath.

ChapterFourexplainswhythecommonmodernviewofmindfulnesshastoberejectedbecauseitdoesn’tdojusticetothedualroleoffabrication:bothasapreconditionforattentionandsensorycontact,andasapartofthepathtotheendofsufferingandstress.Thisdefectinthecommonviewhaspracticalconsequences,inthatitcanprovideonlyalimitedrangeofstrategiesforputtinganendtostresswhencomparedtothestrategiesprovidedinthediscourses.

PartsTwoandThreetakethelessonslearnedinPartOneabouttheproactivenatureofmindfulnesspracticeandapplythemtoareadingofthetwomajorcanonicaldiscoursesexplainingthispractice.

PartTwo(ChaptersFivethroughSeven)focusesontheĀnāpānasatiSutta(MN118).ChapterFiveexplainshowtheskillfulactofreadinganyoftheBuddha’steachingsis,inandofitself,apartofmindfulnesspractice,equippingrightmindfulnesswithknowledgeintermsofthethreeaspectsofrightview.ThischapteralsodiscussestheBuddha’sowninstructionsonhowtolistento(and,atpresent,toread)histeachings:penetratingthemeaningofeachdiscourseonitsownterms,andponderingitsrelationshiptohisotherdiscourses.TheseinstructionsguidethediscussionsinbothPart

TwoandPartThree.ChapterSixfocusesonthelessonstobelearnedfromthestructureof

MN118,particularlyconcerningthewayinwhichthesixteenproactivestepsofbreathmeditationarerelatedinpracticetooneanotherandtothepracticeofestablishingmindfulness(satipaṭṭhāna).Twopointshereareofcentralimportance.Thefirstisthatthesixteenstepsfallintofourtetrads(setsoffour)correspondingtothefourframesofreferenceusedinthepracticeofestablishingmindfulness:body,feelings,mind,andmentalqualitiesinandofthemselves.Thesecondpointisthatthesetetradsareactuallyfouraspectsofasinglepractice—remainingfocusedonthebreath—whichmeansthatanyofthefourframesofreferencecanbedevelopedwhileremainingfocusedonthefirst:thebodyinandofitself.Thispointhaspracticalimplicationsforallvarietiesofmindfulnesspractice.

ChapterSevendrawslessonsbothfromMN118andfromothercanonicaldiscoursestofleshoutthedetailsofhowthesixteenstepsofbreathmeditationcanmosteffectivelybemasteredasskills.

PartThree(ChaptersEightthroughTen)focusesontheMahāSatipaṭṭhānaSutta(DN22).ChapterEightshowshowDN22,despiteitsconsiderablelength,coversonlyapartofthesatipaṭṭhānaformula—thevariousframesofreference—whilegivingnexttonoguidanceonhowtoapplyardencyinthecontextofthoseframes.

Tofillinthisblank,ChapterNine—inadditiontoprovidingadetailedpracticalanalysisofthevariousexercisesandcategorieslistedinDN22foreachframeofreference—drawsonotherdiscoursestofleshouttheroleofardencywithregardtothoseexercisesandcategories.Thischapterconcludeswithadiscussionofhowthefourframesofreferenceinteractinpractice,showinghowthelatterthreeframesofreferencecanbedevelopedwhilefocusingonexercisesrelatedtothefirst.

ChapterTenfocusesonthepartsofDN22thatdiscussthemotivationfordevelopingrightmindfulness:It’sapathgoingonewayonly(ekāyanamagga)tothegoal.

Thebookconcludeswiththreeappendices.AppendicesOneandTwo,respectively,containtranslationsofthefulltextsofMN118andDN22.AppendixThreeexaminesoneofthecentraltenetsofthecommonmodernviewofmindfulness:thatjhāna(meditativeabsorption)isunnecessaryforawakening.TheimportanceofthistenettothemodernviewwouldsuggestthatitshouldbediscussedinPartOne.However,Ifoundthattheamountofspacerequiredtotreatitadequatelywouldhavecreatedtoolongadigressionfromtheflowofthatpartofthebook.That’swhyIassigneditits

ownspaceasanappendix.

Severalfeaturesoftheapproachtakeninthisbookdeserveafewwordsofexplanation.Thefirstisthat,whereverrelevant,IhavepointedoutwhythecommonmoderninterpretationofmindfulnessgetsinthewayofbenefittingfullyfromthepracticetheBuddhataught.Ihavenotdonethistostircontroversy.Rather,Ihavelearnedfromexperiencethat,giventhewide-rangingmisunderstandingsonthesubject,anydiscussionofwhatmindfulnessismustincludeadiscussionofwhatitisn’t.Otherwise,viewsshapedbythecommoninterpretationwillactasadistortinglens,blurringourvisionofwhattheBuddhaactuallytaughtandourunderstandingofhowtoputitintopractice.

EarlyBuddhistsadoptedasimilarapproachwhenorganizingthefirsttwonikāyas,orgroupsofdiscourses,inthePāliCanon.TheyopenedbothnikāyaswithdiscoursesonteachingstheBuddharejected(seeDN1,DN2,MN1,andMN2),beforeexplainingtheteachingsheendorsed.Thisapproachservedtocleartheairsothatthemainpointsoftheteachingcouldbemorereadilydiscerned.That’swhyIhaveadoptedithere.

Togiveanaccuratepresentationofthecommonmodernview,Iquotedpassagesfromthewritingsofthosewhoendorseit,particularlyinChapterFourandAppendixThree.However,Ihavenotidentifiedtheauthorsofthesequotations,fortworeasons.FirstisthatmonksareinstructednottodisparageotherswhenteachingtheDhamma(AN5:159).Inpractice,thismeansnotidentifying,inapublictalkorpublicwritings,thenamesofpeoplewhoonefeelsaremisinterpretingwhattheDhammahastosay.Second,myaiminquotingthesepassagesistofocusnotonindividualsbutonthegeneralfeaturesandunderlyingmisconceptionsofthecommonview.Irealizethatleavingone’ssourcesunnamedisnotinlinewithmodernpractices,butIcanstatehonestlythatIhavetriedtofindpassagesthatgivetheclearestandmostresponsibleexpressionofthecommonviewsoastohighlightitssalientfeatures.Ihopethatyou,thereader,willunderstandwhyIhavehandledthesequotationsinthisway.

SomereaderswillfindthediscussioninChaptersTwothroughFourtootechnicalfortheirtastes.Forthisreason,IhavegatheredthemainpointsofthosechaptersatthebeginningofChapterFive,sothatifyouwant,youcanskipfromChapterOnetoChapterFive,andfromtherestraightintothediscussionsinPartsTwoandThree.

Twofurtherpointsneedtobeexplainedwithregardtothediscussionsinthosepartsofthebook.ThefirstconcernstherangeofmaterialsfromwhichI

havedrawntofleshouttheareasofmindfulnesspracticewhereMN118andDN22giveonlyimplicitguidanceornoneatall.ToensurethatthecontextfromwhichIhavedrawntheseaddedteachingsisascloseaspossibletothecontextinwhichMN118andDN22wererecorded,IhavetakenasmyprimarysourcethepartsoftheSuttaPiṭaka—theCollectionofDiscourses—mostgenerallyconsideredtocontaintheoldestdiscoursesintheCanon:theDīghaNikāya,MajjhimaNikāya,SaṁyuttaNikāya,andAṅguttaraNikāya,alongwiththeoldestbooksintheKhuddakaNikāya:theDhammapada,Udāna,Itivuttaka,SuttaNipāta,Theragāthā,andTherīgāthā.Whererelevant,IhavealsotakenafewpassagesfromtheVinayaPiṭaka,theCollectiononDiscipline,astheseseemtocomefromtheoldeststrataoftheCanonaswell.

IhavetouchedonlyrarelyontheAbhidhammaPiṭaka,andonthevastcommentarialliteraturethathasgrownuparoundthetopicofmindfulnessbothintheVisuddhimagga(PathofPurity)andinthecommentariesandsub-commentariesontherelevantsectionsoftheCanon.ThediscoursesappeartopredatetheAbhidhammabyacenturyortwo,andthecommentariesbymanycenturiesmore.BoththeAbhidhammaandthecommentariesuseaninterpretativeframeworkthatdiffersmarkedlyfromthediscourses’.SoIthoughtitwouldbebesttolookdirectlyatwhatthediscourseshavetosayonthistopic,withaminimumoffilteringthroughlaterlenses.AnyoneinterestedinstudyinghowtheAbhidhammaandcommentarieslaterdevelopedtheteachingsonmindfulnessinthediscoursesiswelcometotakethediscussionhereasabaselineforcomparison.

ThesecondquestionthatmayarisewithregardtothediscussionsinPartsTwoandThreeis:Whydothesetextsrequiresomuchexplanation?Theansweristwofold.First,thereisnowaytheycouldgivecompletecoveragetothetopicofrightmindfulness.AstheBuddhanotedinMN12,evenifpeopleweretoquestionhimonthetopicofsatipaṭṭhānafor100years,hecouldrespondwithoutrepeatinghimselfandtheywouldnevercometotheendofhisanswers.Thetopicisthatlarge.Thesecondansweristhatnoneofthediscourseswereevermeanttostandontheirown.Eachisembeddedinacanonoftextsmemorizedbyalivingcommunityofpractitionerswhowouldusethemasmemoryaids,bothforteachersandforstudents.Thismeansthateachdiscoursehadtobelongenoughtoconveythemostimportantpointsbutshortenoughtobeeasilymemorized.Togetthemostoutofthesememoryaids,youhavetotakethemincontext—acontextprovidedbothbythecollectionofdiscoursesasawholeandbythelivingtraditionofthemonasticcommunity,inwhichmeditationislearnedaspartofateacher-apprenticerelationship.

Overthecenturies,thelessonstaughtinthecontextofthisapprenticeshipindifferentcommunitieshavecometodivergefromoneanother,sometimesquitewidely.Tosortoutwhichoftheselessonsareauthoritative,wehavetocheckthemagainstthememoryaidsprovidedbytheCanon.AstheBuddhastatedinDN16,“WhateverDhamma&VinayaIhavepointedout&formulatedforyouwillbeyourTeacherwhenIamgone.”That’swhytheprimaryemphasisinthisbookistodiscoverwhatcanbelearnedaboutrightmindfulnessfromthecontextprovidedbythediscourses,whichcontaintheoldestextantrecordsoftheDhamma.Whicheverteachingsinthelivingtraditionsareinlinewiththatcontextcanbetakenasauthoritative;whicheverarenotshouldberejected.However,alwayskeepinmindthatthecontextprovidedbythediscourses,whileauthoritative,wasnevermeanttobecomplete.Ithastobeaugmentedbylivingtraditionsthatareinharmonywithit.

Anoteontranslation:InsomeofmypreviouswritingsIhavetranslatedsatipaṭṭhānaasframeofreference;inothers,asestablishingofmindfulness.InthisbookIhaveadoptedthelattertranslation,asitgivesabettersenseofsatipaṭṭhānaasprocess,andIhaveusedframeofreferencetodenotethetopicsthatarekeptinmind—bodyinandofitself,feelingsinandofthemselves,mindinandofitself,andmentalqualitiesinandofthemselves—aspartoftheprocessofestablishingmindfulness.

Manypeoplehavereadthisbookinmanuscriptandprovidedhelpfulsuggestionsforimprovement.Inadditiontothemonkshereatthemonastery,thesepeopleinclude:Ven.VaradhammoBhikkhu,MichaelBarber,MatthewGrad,AddieOnsanit,NathanielOsgood,NarcisoPolanco,DaleSchultz,MaryTalbot,JosephineWolf,andJaneYudelman.RubyGradkindlyprovidedtheindex.Iamgratefultoallthesepeoplefortheirassistance.Anyerrorsthatremaininthebookare,ofcourse,myownresponsibility.

Ihopethatthisbookishelpfulasaidandencouragementinyourpracticeofrightmindfulnessforthesakeoftotalrelease.

ṬhānissaroBhikkhu(GeoffreyDeGraff)

METTAFORESTMONASTERY

JULY,2012

PART ONE

CHAP T E R ON E

MindfulnesstheGatekeeper

TheBuddhaadoptedthetermsatifromthelanguagesofhisculture.It’srelatedtotheSanskrittermsmriti,whichmeansremembranceortheactofcallingtomind.However,thereisnorecordofhishavingdefinedthetermperse.Instead,thetextsdepicthimasobservingthattherearetwotypesofsatiwhenviewedfromtheperspectiveofapersontryingtoputanendtosuffering:rightandwrong(MN117;MN126;AN10:108).Thetextsalsoshowhimdefiningthefacultyofsati(sat’indrīya),whichisequivalenttorightsati:

“Andwhichisthefacultyofsati?Thereisthecasewhereadiscipleofthenobleoneshassati,isendowedwithexcellentproficiencyinsati,remembering&recollectingwhatwasdoneandsaidalongtimeago.Heremainsfocusedonthebodyin&ofitself—ardent,alert,&havingsati—subduinggreed&distresswithreferencetotheworld.Heremainsfocusedonfeelingsin&ofthemselves…themindin&ofitself…mentalqualitiesin&ofthemselves—ardent,alert,&havingsati—subduinggreed&distresswithreferencetotheworld.Thisiscalledthefacultyofsati.” —SN48:10

Thisdefinitionofrightsatifallsintotwoparts.Inthefirstsentence,theBuddhaisobviouslyretainingthemeaningofitsSanskritcognate—remembrance—showinghowsati,whendevelopedtothepointofbeingafaculty,ordominantfactorinthemind,isabletorememberwordsandactionsfarintothepast.

Thesecondpartofthedefinitionisidenticalwiththedefinitionofrightsatiinthenobleeightfoldpath,andisoftencalledtheestablishingofsati(sati+upaṭṭhāna[establishing,settingnear]=satipaṭṭhāna).Thispartofthedefinitionsetsoutthetaskthatsatiismeanttokeepinmind,alongwiththeothermentalfactorsthathavetobedeveloped,andtheconcernsthatneedto

besubdued,tohelpkeepsatifirmlyestablishedonitstask.Inthepracticeofthepath,satiandsatipaṭṭhānaaremutuallyreinforcing.

Ontheonehand,asthesatipaṭṭhānaformulastates,satiisoneofthefactorsbroughttobearonthetaskofremainingfocusedasapartofsatipaṭṭhāna.Ontheother,SN48:11notesthatthepracticeofsatipaṭṭhānagivesrisetostrengthenedsati.

“Andwhichisthefacultyofsati?Whateversationeobtainsfromthefourestablishingsofsati:Thatisthefacultyofsati.” —SN48:11

So,justasphysicalstrengthgrowsbybeingusedinexercise,satiisstrengthenedbybeingappliedtothetaskofthefourestablishingsofsati.Thishaspracticalconsequencesthatwewilldiscussfurtherbelow.

Thecentraltaskofsatipaṭṭhānaistoremainfocusedonanyoneoffourtopicsasaframeofreference.Thephrase,“remainingfocusedon”isnowheredefinedintheCanon,butthePāliterm(anupassanā=anu[follow]+passanā[seeing])iscommonlyusedfortwotypesofmeditativepractice:keepingwatchoveraparticulartopicinthemidstofotherexperiences,andlookingforaparticularqualityinexperiencesastheyarise.

Bothtypesofanupassanāarerelevantinthepracticeofestablishingsati.Anexampleofthefirstcomesinthestandardsatipaṭṭhānaformula.Remainingfocusedonthebodyinandofitself,forexample,meanskeepingtrackofthebodyoraparticularaspectofthebodyasaframeofreferenceinthemidstofallyoursensoryexperiences.Evenwhenanothertopicloomslargeinyourawareness,youtrytokeeptrackofwherethebodyisinthemidstofthatawareness,orofhowthatothertopicandthebodyinteract.Inthisway,thebodyremainsyourframeofreferenceregardlessofwhateverelsemayarise.Thesameprincipleapplieswhenremainingfocusedonfeelings,mind,ormentalqualitiesinandofthemselves.

Asforthesecondtypeofanupassanā—lookingforaparticularqualityinexperiencesastheyarise—anexamplewouldbethepracticeoflookingforinconstancy(anicca)inallphenomena.This,aswewillseeinChapterTwo,isoneofthestepsbywhichsatiisestablishedthroughbreathmeditation.

Thefourtopicstoremainfocusedonarebody,feelings,mind,andmentalqualities.“Body”meansthephysicalbody;“feelings”coversfeelingtonesofpleasure,pain,andneitherpleasurenorpain;and“mind”coversstatesofmind.Thephrase“mentalqualities”(dhammas)coversawiderrangeofphenomena.Itsprimarymeaninginthiscontextcoversmentaleventsormentalactions,butitalsocoversanyphysicalormentalexperienceviewed

asanevent.Allofthesemeaningsplayaroleinhowrightsatimakesuseofthisframeofreference.Thereissomeoverlapbetweenthecontentof“mind”and“mentalqualities”asframesofreference,butaswewillseeinChaptersSixthroughNine,theirdifferenceliesprimarilyintheirrespectivefunctions.“Mind”isconcernedprimarilywithhowthemindrelatestotheobjectofitsfocus;“mentalqualities”areconcernedwiththequalitiesandthought-categoriesinvolvedintheprocessoffendingoffanydefilementsordistractionsthatsurroundthatfocusorthreatentointerferewithit.

Thedutyofsatiistoremembertoremainfocusedonanyoneofthesetopicsinandofitself.ThePālipassageexpressesthisidealiterallybysaying,“bodyinthebody,”“feelingsinfeelings,”etc.,withthelocativecase—agrammaticalcaseindicatinglocation,oftentranslatedas“in”—alsomeaning“withreferenceto.”Inotherwords,eachofthesetopicsisviewedsolelywithreferencetoitself,onitsownterms,withoutsubsumingitunderalargerframeofreference,suchastheworldoutside.Eachtopicisthusaframeofreferenceinandofitself.

Satiisoneofthreementalfactorsthatshouldaccompanytheactivityofremainingfocusedinthisway.Theothertwoarealertnessandardency.

TheCanondefinesalertness(sampajañña)asknowingbotheventsinthemindandactivitiesofthebodyastheyarehappening:

“Andhowisamonkalert?Thereisthecasewherefeelingsareknowntothemonkastheyarise,knownastheybecomeestablished,knownastheysubside.Thoughtsareknowntohimastheyarise,knownastheybecomeestablished,knownastheysubside.Perceptionsareknowntohimastheyarise,knownastheybecomeestablished,knownastheysubside.Thisishowamonkisalert.” —SN47:35

“Andhowisamonkalert?Whengoingforward&returning,hemakeshimselfalert;whenlookingtoward&lookingaway…whenbending&extendinghislimbs…whencarryinghisoutercloak,hisupperrobe,&hisbowl…wheneating,drinking,chewing,&savoring…whenurinating&defecating…whenwalking,standing,sitting,fallingasleep,wakingup,talking,&remainingsilent,hemakeshimselfalert.Thisishowamonkisalert.” —SN36:7

Thismeansthatforsatitobeproperlyestablished,itmustnotonlyrememberfarintothepast,butalsobecoupledwithaclearawarenessofwhat’sgoingoninthepresent.

Ardency(ātappa)isthedesiretoavoidwhatisunbeneficial.

Ven.MahāKassapa:“Andhowisoneardent?Thereisthecasewhereamonk,(thinking,)‘Unarisenevil,unskillfulqualitiesarisinginmewouldleadtowhatisunbeneficial,’arousesardency.(Thinking,)‘Arisenevil,unskillfulqualitiesnotbeingabandonedinme…’…‘Unarisenskillfulqualitiesnotarisinginme…’…‘Arisenskillfulqualitiesceasinginmewouldleadtowhatisunbeneficial,’hearousesardency.Thisishowoneisardent.” —SN16:2

Thediscoursesoftenpairardencywithcompunction(ottappa),fearoftheconsequencesofdoingevil,perhapsbecausethewordsaresosimilarinmeaningand—inPāli—insound.(HereIamusingcompunctioninitsAmericansense,asatwingeofscrupulousconsciencepriortodoingwrong.)Workingtogether,thesetwoqualitiesfindexpressioninthedeterminedabandoningofevil,unskillfulqualities.Withoutthem,thegoalwouldbeimpossibletoattain.

“Apersonwithoutardency,withoutcompunction,isincapableofself-awakening,incapableofunbinding,incapableofattainingtheunsurpassedsafetyfrombondage.Apersonardent&compunctiousiscapableofself-awakening,capableofunbinding,capableofattainingtheunsurpassedsafetyfrombondage.” —Iti34

“If,whileheiswalking,therearisesinamonkathoughtofsensuality,athoughtofillwill,orathoughtofharmfulness,andhedoesnotquicklyabandon,dispel,demolish,orwipethatthoughtoutofexistence,thenamonkwalkingwithsuchalackofardency&compunctioniscalledcontinually&continuouslylethargic&lowinhispersistence.[Similarlyifheisstanding,sitting,orlyingdown.]“Butif,whileheiswalking,therearisesinamonkathoughtofsensuality,athoughtofillwill,orathoughtofharmfulness,andhequicklyabandons,dispels,demolishes,&wipesthatthoughtoutofexistence,thenamonkwalkingwithsuchardency&compunctioniscalledcontinually&continuouslyresolute,onewithpersistencearoused.[Similarlyifheisstanding,sitting,orlyingdown.]” —Iti110

Ardencyisthuscloselyconnectedwithrighteffort.Infact,it’ssynonymouswiththedesireexplicitinthedefinitionofrighteffort,andmotivatedbythediscernmentofwhat’sskillfulandunskillful—theelementofrightviewimplicitinthatdefinition.

“Andwhatisrighteffort?Thereisthecasewhereamonkgeneratesdesire,endeavors,activatespersistence,upholds&exertshisintentforthesakeofthenon-arisingofevil,unskillfulqualitiesthathavenotyetarisen…forthesakeoftheabandoningofevil,unskillfulqualitiesthathavearisen…forthesakeofthearisingofskillfulqualitiesthathavenotyetarisen…(and)forthemaintenance,non-confusion,increase,plenitude,development,&culminationofskillfulqualitiesthathavearisen:This,monks,iscalledrighteffort.” —SN45:8

It’sworthnotingherethecentralityofdesireinrighteffort.AsAN10:58observes,allphenomenaarerootedindesire.Thisobservationappliestoskillfulaswellastounskillfulphenomena.Withoutskillfuldesire,itwouldbeimpossibletodevelopthepath(SN51:15).Thismeansthatthepathisnotatruthavailabletopassiveobservation.It’satruthofthewill:somethingthatcanbecometrueonlyifyouwantittohappen.Byapplyingthedesireofrighteffort,theelementofskillfulpurpose,totheactofremainingfocused,ardencyenablessatitobeestablishedasrightsati.

Takentogether,thesementalfactorsofsati,alertness,andardencyindicatethatrightsati,asafactorinthepathtotheendofsufferingandstress,bringsmemoriesfromthepasttobearonaclearalertnessofeventsandactionsinthepresentwiththepurposeofabandoningunskillfulqualitiesanddevelopingskillfulonesbothinthepresentandonintothefuture.Inthisway,alertnessandardencyensurethatrightsatipointsnotonlyinonedirection,tothepast,buttoallthreedirectionsoftimeatonce:past,present,andfuture.

When,inthenineteenthcentury,T.W.RhysDavidsencounteredthewordsatiwhiletranslatingDN22intoEnglish,hetriedtofindanEnglishtermthatwouldconveythismeaningofmemoryappliedtopurposefulactivityinthepresent.ConcludingthatEnglishdidn’thaveanadequateequivalent,hemadeuphisown:mindfulness.This,ofcourse,wasn’tatotalinvention.Infact,RhysDavids’choicewasapparentlyinspiredbythephrasingoftheAnglicanprayertobeevermindfuloftheneedsofothers—i.e.,toalwayskeeptheirneedsinmind.RhysDavidssimplyturnedtheadjectiveintoanoun.AlthoughthetermmindfulnesshasitsoriginsinaChristiancontext,andalthoughitsmeaninghasironicallybecomesodistortedoverthepastcentury,itsoriginalmeaningservessowellinconveyingtheBuddhistsenseofmemoryappliedtothepresentthatIwillcontinuetouseittorendersatifortheremainderofthisbook.

A . R I GH T V I EW, R I GH T M IND FU LNE S S , R I GH T E F FORT

Theroleplayedbymindfulnessinapplyingmemoryofthepasttopresentactivities—forthesakeofpresentandfutureresults—isbestillustratedbyapassageinMN117,inwhichtheBuddhapresentsthefirstsevenfactorsofthenobleeightfoldpathasrequisitesforrightconcentration,thefinalfactorinthepath.Witheachofthefirstfivefactors,thethreefactorsofrightview,rightmindfulness,andrighteffortworktogethertoabandonthewrongversionofthefactorandtodeveloptherightversionasanaidinnoblerightconcentration.Forexample,withthefactorofrightresolve:

“Rightviewistheforerunner.Andhowisrightviewtheforerunner?Onediscernswrongresolveaswrongresolve,andrightresolveasrightresolve:Thisisone’srightview.…Onemakesaneffortfortheabandoningofwrongresolve&forenteringintorightresolve:Thisisone’srighteffort.Oneismindfultoabandonwrongresolve&toenter&remaininrightresolve:Thisisone’srightmindfulness.Thusthesethreequalities—rightview,righteffort,&rightmindfulness—run&circlearoundrightresolve.” —MN117

AswewillseeinChapterNine,thisaspectofrightmindfulnesscomesunderthefourthframeofreferenceintheestablishingofmindfulness:keepingmentalqualitiesinandofthemselvesinmindasaframeofreference.Inthisrole,rightmindfulnessbuildsonrightviewandrememberstoapplyrightefforttodevelopeachfactorofthepath.

Thestandarddefinitionofrightviewisthatitpertainsnotjusttothefactorsofthepath,thefourthnobletruth,butalsotoallfournobletruths.Anditsrelationtothosetruths—stress,itsorigination,itscessation,andthepathofpracticeleadingtoitscessation—isnotsimplyamatterofknowingwhattheyare.It’samatterofknowingintermsofthosetruths(SN45:8).Thephrase“intermsof”—againexpressedbythelocativecase—meansthatrightviewusesthefourtruthsasaframeworkforclassifyingexperiencesastheyhappen:knowingwhichexperiencescountasstress,whichcountastheoriginationofstress,andsoforth.Oneofthedutiesofrightmindfulnessistokeepthisframeworkinmindandtoapplyittopresentexperience.

However,theBuddha’sfirstexpositionofrightviewinSN56:11showsthatthereismoretorightviewthanjustaframeworkoffourtruths.Italsoincludesthemotivationforadoptingtheframework,aswellasthedutiesenjoinedbytheframework.IntheBuddha’sexposition,themotivationactuallycomesfirst.Beforeintroducingtheframework,heexplainswhyitshouldbeadopted.It’spartofapaththat—avoidingtheextremesofsensualindulgenceandselfmortification,bothofwhichleadtosuffering—“leadsto

stilling,todirectknowledge,toself-awakening,tounbinding(nibbāna)”:i.e.,tototalfreedomfromsuffering.Bybeginningwiththismotivation,theBuddhaindicatestherolethatdesirehastoplayinthepath,foraswejustnoted,allphenomena,eventhepath,arerootedindesire.Inrecognitionofthisfact,hestartswithanexplanationofwhyyouwoulddesiretoadopttheframeworkofthefournobletruths.

Afterexplainingtheframework,theBuddhapointsoutthateachtruthcarriesaduty:stressistobecomprehended,itsoriginationabandoned,itscessationrealized,andthepathtoitscessationdeveloped.Onlywhenthesedutieshavebeencompletedistotalawakeningachieved.Sorightviewconsistsofthreeparts:aframeworkforviewingexperience,anunderstandingofthemotivationforadoptingtheframework,andknowledgeofwhatshouldbedoneinlightoftheframework.

Allthreepartsofthisknowledgearewhatrightmindfulnessremembersandappliestothepresent.Itrememberstokeepaparticularframeofreferenceinmind;itremembersthepurposeforkeepingitinmind;anditrememberslessonsfromthepast—“thingssaidordone”byoneselforothers—thatindicatewhatwouldbebesttodoinanygivenpresentsituationinlightofthatframeofreference,takenwithintheoverallframeworkofthefournobletruths.InthecontextofthepassagefromMN117,thiswouldmeanrecognizingthatrightandwrongresolve,asmentalqualities,fallunderthefourthframeofreference;rememberingwhatdistinguisheswrongresolvefromrightresolve;rememberingthedutyappropriatetoeach—abandoningwrongresolve,andenteringandremaininginrightresolve—aswellasrememberingwhyit’sworthwhiletomaketheefforttofulfilltheseduties.

Thisiswhererightmindfulnessconnectsdirectlywithrighteffort,foritdirectsrighteffortinlightofthethreeaspectsofrightview.Itrememberstheframeworkofthefournobletruths—which,intheformulaofrighteffort,istranslatedintothedistinctionbetweenskillfulandunskillfulqualities.Itremembersthemotivationprovidedbyrightviewsoastogeneratethedesirecentraltorighteffort.Anditremembersthedutiesappropriatetothefournobletruths,whicharetranslatedintoslightlydifferenttermsintheformulaforrighteffort:Theefforttopreventthearisingofunskillfulqualitiesthathaveyettoarise,andtoabandonunskillfulqualitiesthathavealreadyarisen,correspondstotheabandoningofthesecondnobletruth.Theefforttogiverisetoskillfulqualities,andtodevelopthemoncetheyhavearisen,correspondstothedevelopingofthefourthnobletruth.Theefforttobringtheskillfulqualitiesofthepath—andinparticular,thequalityof

discernment—totheculminationoftheirdevelopmentrequiresthecomprehensionofthefirstnobletruthandleadstotherealizationofthethird.Inthisway,theprimarydutyofrightmindfulnessistoremembertokeeptheseaspectsofrighteffortinlinewiththethreeaspectsofrightview.

However,thereissomecomplexityintherelationshipbetweenrightmindfulnessandrighteffortinthisproject,forthesetwofactorsarenotradicallydistinct.Rightmindfulnessdoesn’tsimplygivedirectionsandmotivationtorighteffort,forrighteffortisactuallyapartofrightmindfulness.Thisisindicatedinthesatipaṭṭhānaformulanotonlybythepresenceofthequalityofardency,butalsobytheconcludingpassageoftheformula:“subduinggreed&distresswithreferencetotheworld.”It’sworthlookingcarefullyatthispassage,forthesubduingandrestrainingaspectofrightmindfulnessisoftenoverlooked.

Theword“subduing”(vineyya)isrelatedtothewordfor“discipline”(vinaya).Thissuggeststhatgreedanddistressarenotyetuprootedinthispartofthepractice.Theyaresimplyputasideandkeptincheck.Thetenseoftheverb—it’sagerund—canmeaneither“havingsubdued”or“subduing.”Inotherwords,theactivityiseitheralreadyaccomplishedorintheprocessofbeingaccomplished.Bothmeaningsareappropriatehere,inthatgreedanddistresshavetobebroughtunderameasureofcontrolsimplytostarttheprocessofestablishingmindfulness.Becausetheyarenotyetuprooted,theyhavetobecontinuallyputasideastheyarise.

Asfortheword“world”inthispassage,thishastwomeaningsintheCanon.Ingeneralusage—aswhentheBuddhareferstotheworldwithitsdevas,Māras,etc.,orastheworldofbeingstowhomthefourimmeasurableattitudesofgoodwill,etc.,aredirected—“world”meanstheordinarysenseoftheworldoutside:aplaceinwhichwemoveandinteractwithotherbeings.

Onamoretechnicallevel,“world”simplymeansthesixsenses,thedatatheytransmit,andthefeelingstheyengender.

ThenacertainmonkwenttotheBlessedOneand,onarrival,havingboweddowntohim,sattooneside.Ashewassittingthere,hesaidtotheBlessedOne,“‘Theworld,theworld[loka],’itissaid.Inwhatrespectdoestheword‘world’apply?“Insofarasitdisintegrates[lujjati],monk,it’scalledthe‘world.’Nowwhatdisintegrates?Theeyedisintegrates.Formsdisintegrate.Consciousnessattheeyedisintegrates.Contactattheeyedisintegrates.Andwhateverthereisthatarisesindependenceoncontactattheeye—

experiencedaspleasure,pain,orneither-pleasure-nor-pain—thattoodisintegrates.“Theeardisintegrates.Soundsdisintegrate.…“Thenosedisintegrates.Aromasdisintegrate.…“Thetonguedisintegrates.Tastesdisintegrate.…“Thebodydisintegrates.Tactilesensationsdisintegrate.…“Theintellectdisintegrates.Ideasdisintegrate.Consciousnessattheintellectdisintegrates.Contactattheintellectdisintegrates.Andwhateverthereisthatarisesindependenceoncontactattheintellect—experiencedaspleasure,pain,orneither-pleasure-nor-pain—thattoodisintegrates.“Insofarasitdisintegrates,it’scalledthe‘world.’” —SN35:82

Becauseeventsknownpurelyattheintellectareincludedinthislist,thissecondsenseoftheword“world”coversnotonlysensoryinputfromtheworldoutside,butalsoanyinputdealingwithinnerworldsofthemind,suchasthestatesofbecominginducedbythepracticeofrightconcentration.Aswewillsee,thispointhasimportantapplicationsinthepractice.

Apparently,theword“world”inthelastpartofthesatipaṭṭhānaformulacoversbothsensesoftheword.Ontheonehand,theactofsubduinggreedanddistresswithreferencetotheworldisawayofkeepingyourframeofreferencewith,forexample,thebodyinandofitself,andnotallowingthatframeofreferencetoshifttotheworldinwhichthebodymovesandtowhichitrelates.Inotherwords,youpaynoattentiontothebodyasviewedinthecontextoftheworldoutside—astowhetherit’sattractivetoothers,strongenoughtodowork,etc.—andinsteadattendstrictlytotheissuesofthebodyinandofitself.

Ontheotherhand,theactofsubduinggreedanddistresswithreferencetotheworldofthesixsensesisawayofnotallowinganyextraneoussensedatatointerferewiththeworkathand:thatofgettingmindfulnessestablishedandkeepingitestablishedinlinewithitsdutiesonthepath.Atalaterstage,theactofsubduingisalsoawayofovercominganyattachmenttotheworldsofbecomingcreatedbythepracticeofrightmindfulnessitself.

So,consideringthispassageinlinewithbothmeaningsof“world,”it’seasytoseethatoneoftheimportantdutiesofmindfulnessistoremembertherighteffortofrestraint:theneedtoexcludeanymentalframeworksthatwoulddislodgetheproperframeofreference,andtoexcludeanydefilementsthatwouldinterferewiththeproperactionsinlinewiththat

framework.ThispointisillustratedbytwosimilesintheCanon.Thefirstsimile

showsthedangersofleavingtheterritoryofsatipaṭṭhānaandwanderingoffintotheterritoryofsensualpleasures.

“ThereareintheHimalayas,thekingofmountains,difficult,unevenareaswhereneithermonkeyswandernorhumanbeings.Therearedifficult,unevenareaswheremonkeyswander,butnothumanbeings.Therearelevelstretchesofland,delightful,wheremonkeyswanderandsodohumanbeings.There,hunterssetatartrapinthemonkeys’trails,inordertocatchsomemonkeys.There,thosemonkeyswhoarenotfoolishorcarelessbynature,onseeingthetartrap,avoiditfromafar.Butanymonkeywhoisfoolish&carelessbynaturecomesuptothetartrapandgrabsitwithitspaw.Hegetsstuckthere.Thinking,‘I’llfreemypaw,’hegrabsitwithhisotherpaw.Hegetsstuckthere.Thinking,‘I’llfreebothofmypaws,’hegrabsitwithhisfoot.Hegetsstuckthere.Thinking,‘I’llfreebothofmypawsandmyfoot,’hegrabsitwithhisotherfoot.Hegetsstuckthere.Thinking,‘I’llfreebothofmypawsandmyfeetaswell,’hegrabsitwithhismouth.Hegetsstuckthere.“Sothemonkey,snaredinfiveways[symbolizingthefive‘stringsofsensuality’describedbelow],liestherewhimpering,havingfallenonmisfortune,fallenonruin,apreytowhateverthehunterwantstodowithhim.Thenthehunter,withoutreleasingthemonkey,skewershimrightthere,pickshimup,andgoesoffashelikes.“Thisiswhathappenstoanyonewhowandersintowhatisnothisproperrangeandistheterritoryofothers.Forthisreason,youshouldnotwanderintowhatisnotyourproperrangeandistheterritoryofothers.Inonewhowandersintowhatisnothisproperrangeandistheterritoryofothers,Māragainsanopening,Māragainsafoothold.Andwhat,foramonk,isnothisproperrangeandistheterritoryofothers?Thefivestringsofsensuality.Whichfive?Formscognizablebytheeye—agreeable,pleasing,charming,endearing,fosteringdesire,enticing.Soundscognizablebytheear.…Smellscognizablebythenose.…Tastescognizablebythetongue.…Tactilesensationscognizablebythebody—agreeable,pleasing,charming,endearing,fosteringdesire,enticing.These,foramonk,arenothisproperrangeandaretheterritoryofothers.“Wander,monks,inwhatisyourproperrange,yourownancestral

territory.Inonewhowandersinwhatishisproperrange,hisownancestralterritory,Māragainsnoopening,Māragainsnofoothold.Andwhat,foramonk,ishisproperrange,hisownancestralterritory?Thefourestablishingsofmindfulness.…This,foramonk,ishisproperrange,hisownancestralterritory.” —SN47:7

Theothersimileshowsthesafetythatcomeswhenyoucanstaywithintheterritoryofaproperframeofreferenceandareabletosubdueanygreedanddistresswithregardtotheworldofsensualpleasures.

“Onceahawksuddenlyswoopeddownonaquailandseizedit.Thenthequail,asitwasbeingcarriedoffbythehawk,lamented,‘O,justmybadluckandlackofmeritthatIwaswanderingoutofmyproperrangeandintotheterritoryofothers!IfonlyIhadkepttomyproperrangetoday,tomyownancestralterritory,thishawkwouldhavebeennomatchformeinbattle.’“‘Butwhat,quail,isyourproperrange?’thehawkasked.‘Whatisyourownancestralterritory?’“‘Anewlyplowedfieldwithclumpsofearthallturnedup.’“Sothehawk,proudofitsownstrength,withoutmentioningitsownstrength,letgoofthequail.‘Go,quail,butevenhavinggonethereyouwon’tescapeme.’“Thenthequail,havinggonetoanewlyplowedfieldwithclumpsofearthallturnedupandclimbingupontopofalargeclumpofearth,stoodtauntingthehawk,‘Comeformenow,youhawk!Comeformenow,youhawk!’“Sothehawk,proudofitsownstrength,withoutmentioningitsownstrength,foldeditstwowingsandsuddenlyswoopeddowntowardthequail.Whenthequailknew,‘Thehawkiscomingatmefullspeed,’itslippedbehindtheclumpofearth,andrighttherethehawkshattereditsbreast.“Thisiswhathappenstoanyonewhowandersintowhatisnothisproperrangeandistheterritoryofothers.Forthisreason,youshouldnotwanderintowhatisnotyourproperrangeandistheterritoryofothers.Inonewhowandersintowhatisnothisproperrangeandistheterritoryofothers,Māragainsanopening,Māragainsafoothold.Andwhat,foramonk,isnothisproperrangeandistheterritoryofothers?Thefivestringsofsensuality.” —SN47:6

Becauseoneofthefirststepsofrightconcentrationpracticeistosecludethemindfromsensuality,thesesimilesshowhowtheactofsubduinggreedanddistresswithreferencetotheworldleadsthepracticeofrightmindfulnessdirectlyintothepracticeofrightconcentration.

B . T H E GOV E RN ING P R I NC I P L E

Whenweconsideralltheelementsofthesatipaṭṭhānaformula,wecanseethatrightmindfulnessplaysasupervisoryroleinkeepingyourpracticeontherightpath:Itremembers,fromrightview,howtorecognizetherightpathfromthewrongpath;italsorememberstostayalertandfocusedonthetaskathand;itmotivatesrighteffortbyrememberingwhytherightpathisworthfollowing,atthesametimeremindingrighteffortofwhattodotostayonthepath.Rightmindfulnessalsoincorporatesrighteffortinitsownactivityofsubduinganyconcernsthatwouldpullthepracticeoffcourse.Righteffort,inturn,triestokeeprightmindfulnessestablished,maintainingitandfurtheringitsdevelopment(seeChapterTwo).

Thisinterplayofmutualsupportexplainswhysomemapsofthepractice—suchasthesevenfactorsforawakening—placerightmindfulnessbeforerighteffort,whereasothers—suchasthefivefacultiesandthenobleeightfoldpath—placerighteffortbeforerightmindfulness.

ThesupervisoryroleplayedbyrightmindfulnessisinlinewiththeBuddha’sobservationinAN10:58that“allphenomenahavemindfulnessastheirgoverningprinciple.”Mindfulness—whetherrightorwrong—isafactorpresentinanyexperiencewherememoriesfromthepastarebroughttobearonwhatishappeningwithinthatexperience:Itsuppliesaframeworkforunderstandingtheexperience,itcanremembermotivatingreasonsforwhytheframeworkshouldbeapplied,whiletheframeworkinturnindicateswhataction(s)shouldbeperformed.Iftheframeworkormotivationiswrong,theresultingactionislikelytobedetrimental.

TheBuddha,inincludingrightmindfulnessinthepath,takestherolethatmindfulnessplaysinanyexperiencewherememoryisbroughttobearonthepresentandpointsitinaskillfuldirection.Thisisanimportantpointtonote.Insteadoftellingyoutoabandonpastmemoriessoastoapproachthepresentwithtotallyfresheyesandbareawareness,he’ssayingtobeselectiveincallingontheappropriatememoriesthatwillhelpkeepyouonthepathtotheendofsuffering.Andinsteadoftellingyoutowatchpassivelyasthingsariseandpassawayontheirown,he’ssayingtokeeprememberingtheneedtocompleteanyuncompletedtasksrequiredbythepath,andtoprotectany

attainmentsthathavealreadybeenattained.Inotherwords,therearesomethingsyouhavetoremembertomakeariseandtopreventfrompassingaway.

“Thisholylifeislived…withmindfulnessasitsgoverningprinciple.…Andhowismindfulnessthegoverningprinciple?Themindfulnessthat‘Iwillmakecompleteanytrainingwithregardtogoodconductthatisnotyetcomplete,orIwillprotectwithdiscernmentanytrainingwithregardtogoodconductthatiscomplete’iswell-establishedrightwithin.Themindfulnessthat‘Iwillmakecompleteanytrainingwithregardtothebasicsoftheholylifethatisnotyetcomplete,orIwillprotectwithdiscernmentanytrainingwithregardtothebasicsoftheholylifethatiscomplete’iswell-establishedrightwithin.Themindfulnessthat‘IwillscrutinizewithdiscernmentanyDhammathatisnotyetscrutinized,orIwillprotectwithdiscernmentanyDhammathathasbeenscrutinized’iswell-establishedrightwithin.Themindfulnessthat‘IwilltouchthroughreleaseanyDhammathatisnotyettouched,orIwillprotectwithdiscernmentanyDhammathathasbeentouched’iswell-establishedrightwithin.“Thisishowmindfulnessisthegoverningprinciple.” —AN4:245

Severalsimilesanddescriptionsinthediscoursesgiveasenseofhowmindfulnessplaysthissupervisoryrole.InSn1:4,forinstance,theBuddhacomparesmindfulnesstoagoad:asharpimplementthatafarmerusestopokeabeastofburdenthathasbecomedistractedfromitstask—toreminditofitstask,towarnitofthedangersofforgettingitstask,andtogetitmoving.Inthissimile,thebeastofburdenispersistence.Inthesameway,mindfulnessservestopokerightefforttochangeitsfocusfromunskillfuldistractions—suchasgreedanddistresswithreferencetotheworld—andtodirectitbacktothedutiesdictatedbytheproperframeofreference.

Othersimilesfortheroleofmindfulnessaremorecomplex.Forinstance:

“Justasaroyalfrontierfortresshasagatekeeper—wise,experienced,intelligent—tokeepoutthosehedoesn’tknowandtoletinthosehedoes,fortheprotectionofthosewithin,andtowardoffthosewithout;inthesameway,adiscipleofthenobleonesismindful,endowedwithexcellentproficiencyinmindfulness,remembering&recollectingwhatwasdoneandsaidalongtimeago.Withmindfulnessashisgatekeeper,thediscipleofthenobleonesabandonswhatisunskillful,developswhatisskillful,abandonswhatisblameworthy,developswhatisblameless,andlooksafterhimselfwithpurity.” —AN7:63

Thissimileshowshowmindfulnessbringsthreesortsofmemorytobearonthepresentmoment.Rememberingtheneedtoprotectthefortresscorrespondstorememberingmotivation.Knowinghowtorecognizefriendsfrompotentialenemiescorrespondstorememberingtheproperframeworktoapplytoagivensituation.Rememberingtoadmitfriendsandexcludestrangerscorrespondstorememberingwhattodoinanygivensituationinlightofthatframework.Actuallykeepingoutthepotentialenemiescorrespondstosubduinggreedanddistresswithreferencetotheworld.

Anothersimileindicatesthattheroleofmindfulnessistorememberwhattolookforinthepresentmomentsothatadjustmentscanbemadetohelpthemindsettledownpleasantlyinconcentration.

“Nowsupposethatthereisawise,experienced,skillfulcookwhohaspresentedakingoraking’sministerwithvariouskindsofcurry:mainlysour,mainlybitter,mainlypeppery,mainlysweet,alkalineornon-alkaline,saltyornon-salty.Hepicksuponthetheme[nimitta,sign,signal]ofhismaster,thinking,‘Todaymymasterlikesthiscurry,orhereachesoutforthatcurry,orhetakesalotofthiscurry,orhepraisesthatcurry.Todaymymasterlikesmainlysourcurry.…Todaymymasterlikesmainlybittercurry…mainlypepperycurry…mainlysweetcurry…alkalinecurry…non-alkalinecurry…saltycurry…Todaymymasterlikesnon-saltycurry,orhereachesoutfornon-saltycurry,orhetakesalotofnon-saltycurry,orhepraisesnon-saltycurry.’Asaresult,heisrewardedwithclothing,wages,&gifts.Whyisthat?Becausethewise,experienced,skillfulcookpicksuponthethemeofhisownmaster.“Inthesameway,thereisthecasewhereawise,experienced,skillfulmonkremainsfocusedonthebodyin&ofitself…feelingsin&ofthemselves…themindin&ofitself…mentalqualitiesin&ofthemselves—ardent,alert,&mindful—subduinggreed&distresswithreferencetotheworld.Asheremainsthusfocusedonmentalqualitiesin&ofthemselves,hismindbecomesconcentrated,hisdefilementsareabandoned.Hepicksuponthattheme.Asaresult,heisrewardedwithapleasantabidinghere-&-now,togetherwithmindfulness&alertness.Whyisthat?Becausethewise,experienced,skillfulmonkpicksuponthethemeofhisownmind.” —SN47:8

Ofcourse,thecookinthissimileisnotsimplywatchinghismaster.He’salsoadjustinghiscookingtopleasehimsoastogainarewardofclothing,wages,andgifts.Inthisway,thissimilealsoillustratesthethreetypesof

memoryappropriatetorightmindfulness:rememberingthemotivationforseeingthingsinlinewiththeframeworkofrightview,rememberingwhatissignificanttolookforintermsofthatframework,andrememberingwhatrighteffortshoulddoinresponsetowhatissignificant.

C . R I GH T M IND FU LNE S S & R I GHT CONCENTRAT I ON

TheCanoncontainsanumberofsimilesshowingthatthestateofawarenessappropriatefortherestrainingroleofrightmindfulnesscanbeeithernarrowlyfocusedorbroadlyrelaxed,astheneedmaybe.Thisisimportanttonote,becausesomemodernwriters—inanefforttodrawaradicaldistinctionbetweenmindfulnessandconcentration—maintainthatmindfulnessisbroadandreceptive,whereasconcentrationisnarrowandexclusive.

Actually,thisdistinctionmisrepresentstheCanonintwoimportantways.Thefirstisthatitmisrepresentstherelativebreadthofthetwoqualities.Aswelearnedfromthesimilesofthemonkeyandthequail,theproperestablishingofmindfulnessrequiresthatyousetlimitsontherangeofyourmindfulawareness.Otherdiscoursesshowthatwhendefilementsarestrong,thoselimitshavetobeextremelynarrowsothatyoucanstayfocusedontheproblemathandandavoidtheveryrealdangersofdistraction.

“If,onexamination,amonkknows,‘Iusuallyremaincovetous,withthoughtsofillwill,overcomebysloth&drowsiness,restless,uncertain,angry,withsoiledthoughts,withmybodyaroused,lazy,orunconcentrated,’thenheshouldputforthintensedesire,effort,diligence,endeavor,relentlessness,mindfulness,&alertnessfortheabandoningofthoseverysameevil,unskillfulqualities.Justaswhenapersonwhoseturbanorheadwasonfirewouldputforthintensedesire,effort,diligence,endeavor,relentlessness,mindfulness,&alertnesstoputoutthefireonhisturbanorhead;inthesameway,themonkshouldputforthintensedesire,effort,diligence,endeavor,relentlessness,mindfulness,&alertnessfortheabandoningofthoseverysameevil,unskillfulqualities.” —AN10:51

Mindfulnessinthiscaseremindsthemonkthattheneedtoabandonunskillfulmentalqualitiestakesprecedenceaboveallelse,andthatheshouldn’tallowhimselftobedistractedbyotherissues.Thisisatimetofocusattentionexclusivelyonthistask.

Here’sanothersimilemakingthesamepoint:

“Suppose,monks,thatalargecrowdofpeoplecomesthrongingtogether,saying,‘Thebeautyqueen!Thebeautyqueen!’Andsupposethatthebeautyqueenishighlyaccomplishedatsinging&dancing,sothatanevengreatercrowdcomesthronging,saying,‘Thebeautyqueenissinging!Thebeautyqueenisdancing!’Thenamancomesalong,desiringlife&shrinkingfromdeath,desiringpleasure&abhorringpain.Theysaytohim,‘Nowlookhere,mister.Youmusttakethisbowlfilledtothebrimwithoilandcarryitonyourheadinbetweenthegreatcrowd&thebeautyqueen.Amanwitharaisedswordwillfollowrightbehindyou,andwhereveryouspillevenadropofoil,righttherewillhecutoffyourhead.’Nowwhatdoyouthink,monks?Wouldthatman,notpayingattentiontothebowlofoil,bringheedlessnessoutside?”“No,lord.”“I’vegivenyouthissimiletoconveyameaning.Themeaningisthis:Thebowlfilledtothebrimwithoilstandsformindfulnessimmersedinthebody.” —SN47:20

Thesetwosimilesshowthattherearetimeswhenthedictatesofmindfulnesscanrequireanintenselyfocusedandnarrowstateofattention,blockingoutalldistractions.

Atothertimes,mindfulnesscanbebroadandrelaxed,especiallywhenthemindisfreefromunskillfulthinking.Whenthemindtiresevenofskillfulthinking,thisbroadenedmindfulnesspreparesthemindtoenterintothejhānas:thestagesofrightconcentration.

“AndasIremainedthusheedful,ardent,&resolute,thinkingimbuedwithrenunciation…non-illwill…harmlessnessaroseinme.Idiscernedthat‘Thinkingimbuedwithharmlessnesshasariseninme;andthatleadsneithertomyownaffliction,nortotheafflictionofothers,nortotheafflictionofboth.Itfostersdiscernment,promoteslackofvexation,&leadstounbinding.IfIweretothink&ponderinlinewiththatevenforanight…evenforaday…evenforaday&night,Idonotenvisionanydangerthatwouldcomefromit,exceptthatthinking&ponderingalongtimewouldtirethebody.Whenthebodyistired,themindisdisturbed;andadisturbedmindisfarfromconcentration.’SoIsteadiedmymindrightwithin,settled,unified,&concentratedit.Whyisthat?Sothatmymindwouldnotbedisturbed.…

“Justasinthelastmonthofthehotseason,whenallthecropshavebeengatheredintothevillage,acowherdwouldlookafterhiscows:Whilerestingundertheshadeofatreeoroutintheopen,hesimplykeepshimselfmindfulof‘thosecows.’Inthesameway,Isimplykeptmyselfmindfulof‘thosementalqualities.’“Unflaggingpersistencewasarousedinme,andunmuddledmindfulnessestablished.Mybodywascalm&unaroused,mymindconcentrated&single.Quitesecludedfromsensuality,secludedfromunskillfulqualities,Ientered&remainedinthefirstjhāna:rapture&pleasurebornofseclusion,accompaniedbydirectedthought&evaluation.Withthestillingofdirectedthoughts&evaluations,Ientered&remainedinthesecondjhāna:rapture&pleasurebornofconcentration,unificationofawarenessfreefromdirectedthought&evaluation—internalassurance.WiththefadingofraptureIremainedequanimous,mindful,&alert,andsensedpleasurewiththebody.Ientered&remainedinthethirdjhāna,ofwhichthenobleonesdeclare,‘Equanimous&mindful,hehasapleasantabiding.’Withtheabandoningofpleasure&pain—aswiththeearlierdisappearanceofjoy&distress—Ientered&remainedinthefourthjhāna:purityofequanimity&mindfulness,neitherpleasurenorpain.” —MN19

Somindfulnessisnotalwaysabroadlyreceptivestateofmind.Therelativebreadthofitsfocushastobeelastic,dictatedbythestrengthofrestraintneededinthepresenceorabsenceofstrongdefilements.

Andit’sironicthatmindfulnessisoftenportrayedasbroadinoppositiontothesupposednarrownessofconcentration,forconcentrationisactuallythementalstatethattheBuddhaconsistentlydescribesasexpansive.Thisiseasilyseeninthesimilesheusestodescribethefourjhānas,allofwhichinvolveafull-bodyawareness:

Thefirstjhāna:“Justasifadexterousbathmanorbathman’sapprenticewouldpourbathpowderintoabrassbasinandkneadittogether,sprinklingitagain&againwithwater,sothathisballofbathpowder—saturated,moisture-laden,permeatedwithin&without—wouldneverthelessnotdrip;inthesameway,themonkpermeates&pervades,suffuses&fillsthisverybodywiththerapture&pleasurebornofseclusion.Thereisnothingofhisentirebodyunpervadedbyrapture&pleasurebornofseclusion.”Thesecondjhāna:“Justlikealakewithspring-waterwellingupfromwithin,havingnoinflowfromtheeast,west,north,orsouth,andwith

theskiessupplyingabundantshowerstime&again,sothatthecoolfountofwaterwellingupfromwithinthelakewouldpermeate&pervade,suffuse&fillitwithcoolwaters,therebeingnopartofthelakeunpervadedbythecoolwaters;inthesameway,themonkpermeates&pervades,suffuses&fillsthisverybodywiththerapture&pleasurebornofconcentration.Thereisnothingofhisentirebodyunpervadedbyrapture&pleasurebornofconcentration.”Thethirdjhāna:“Justasinalotuspond,someofthelotuses,born&growinginthewater,stayimmersedinthewaterandflourishwithoutstandingupoutofthewater,sothattheyarepermeated&pervaded,suffused&filledwithcoolwaterfromtheirrootstotheirtips,andnothingofthoselotuseswouldbeunpervadedwithcoolwater;inthesameway,themonkpermeates&pervades,suffuses&fillsthisverybodywiththepleasuredivestedofrapture.Thereisnothingofhisentirebodyunpervadedwithpleasuredivestedofrapture.”Thefourthjhāna:“Justasifamanweresittingcoveredfromheadtofootwithawhiteclothsothattherewouldbenopartofhisbodytowhichthewhiteclothdidnotextend;inthesameway,themonksits,permeatingthebodywithapure,brightawareness.Thereisnothingofhisentirebodyunpervadedbypure,brightawareness.” —MN119

So,totheextentthatthereisadistinctioninthewaythediscoursesrepresenttherelativebreadthofmindfulnessandconcentration,concentrationisthequalityconsistentlyportrayedasbroadandexpansive,whereasmindfulnesshastoshiftthebreadthofitsfocus—sometimesbroad,sometimesnarrow—inlinewithevents.

Theneedtoqualifythisdistinction,however,bringsustothesecondproblemwiththecommonportrayaloftheradicaldifferencebetweenmindfulnessandconcentration,whichisthat—insteadofdrawingasharplinebetweenthesetwoqualities—thediscoursesactuallyportraythemasinterpenetrating.Justasrightmindfulnesscontainselementsofrighteffort,rightconcentrationcontainselementsofrightmindfulness.

TheabovepassagefromMN19showshowrightmindfulnessleadsnaturallytorightconcentration.ThispointisinkeepingwiththegeneralframeworkofMN117,notedabove,thatrightmindfulnesscooperateswithrightviewandrighteffortindevelopingthefirstsevenfactorsofthepathasrequisitesfornoblerightconcentration.However,rightmindfulnessisnotonlyafactorleadingtorightconcentration;it’sanintegralpartofrightconcentrationitself.

SisterDhammadinnā:“Singlenessofmindisconcentration;thefourestablishingsofmindfulnessareitsthemes;thefourrightexertionsareitsrequisites;andanycultivation,development,&pursuitofthesequalitiesisitsdevelopment.” —MN44

Infact,theBuddhadescribestheestablishingofmindfulnessasatypeofconcentrationandrecommendsdevelopingitinawaythatclearlyleadsthroughthefourjhānas.

“Then,monk,youshouldtrainyourselfthus:‘Mymindwillbeestablishedinwardly,well-composed.Noevil,unskillfulqualities,oncetheyhavearisen,willremainconsumingthemind.’That’showyoushouldtrainyourself.…“Thenyoushouldtrainyourselfthus:‘Iwillremainfocusedonthebodyin&ofitself—ardent,alert,&mindful—subduinggreed&distresswithreferencetotheworld.’That’showyoushouldtrainyourself.Whenyouhavedevelopedthisconcentrationinthisway,youshoulddevelopthisconcentrationwithdirectedthought&evaluation,youshoulddevelopitwithnodirectedthought&amodicumofevaluation,youshoulddevelopitwithnodirectedthought&noevaluation,youshoulddevelopitaccompaniedbyrapture…notaccompaniedbyrapture…endowedwithasenseofenjoyment[sāta];youshoulddevelopitendowedwithequanimity.[Similarlywiththeotherthreeestablishingsofmindfulness.]” —AN8:63(Thai:AN8:70)

Thementionofdirectedthought,evaluation,rapture,andequanimityinthispassageisapparentlyanimplicitreferencetothefourjhānas,forthesestagesofconcentrationareelsewhererelatedbothtotheestablishingsofmindfulnessandtojhānainanexplicitway.

“Havingabandonedthefivehindrances—imperfectionsofawarenessthatweakendiscernment—themonkremainsfocusedonthebodyin&ofitself—ardent,alert,&mindful—subduinggreed&distresswithreferencetotheworld.Heremainsfocusedonfeelings…mind…mentalqualitiesin&ofthemselves—ardent,alert,&mindful—subduinggreed&distresswithreferencetotheworld.Justasifanelephanttrainerweretoplantalargepostinthegroundandweretobindaforestelephanttoitbytheneckinordertobreakitofitsforesthabits,itsforestmemories&resolves,itsdistraction,fatigue,&feveroverleavingtheforest,tomakeitdelightinthetownandtoinculcate

inithabitscongenialtohumanbeings;inthesameway,thesefourestablishingsofmindfulnessarebindingsfortheawarenessofthediscipleofthenobleones,tobreakhimofhishouseholdhabits,hishouseholdmemories&resolves,hisdistraction,fatigue,&feveroverleavingthehouseholdlife,fortheattainmentoftherightmethodandtherealizationofunbinding.“ThentheTathāgatatrainshimfurther:‘Come,monk,remainfocusedonthebodyin&ofitself,butdonotthinkanythoughtsconnectedwiththebody.Remainfocusedonfeelingsin&ofthemselves,butdonotthinkanythoughtsconnectedwithfeelings.Remainfocusedonthemindin&ofitself,butdonotthinkanythoughtsconnectedwithmind.Remainfocusedonmentalqualitiesin&ofthemselves,butdonotthinkanythoughtsconnectedwithmentalqualities.’Withthestillingofdirectedthoughts&evaluations,heentersthesecondjhāna.”—MN125

Giventhatsimplydroppingthoughtsaboutanyoneoftheframesofreferencewouldputyouinthesecondjhāna,theimplicitmessagehereisthatwhentheestablishingofmindfulnessisstrongenoughtoallowyoutodothatwithoutlosingfocus,it’salreadyinthefirstjhāna.

SoitseemsfairlyobviousthatbothAN8:70andMN125aredescribingwaysinwhichtheconcentrationattainedwiththeestablishingofmindfulnesscanbefurtherdevelopedinlinewiththestandarddescriptionsofthefourjhānas.AswewillseeinChapterTwo,thiscorrespondstoamoreadvancedlevelofmindfulnesspracticethatSN47:40termsthe“developmentoftheestablishingofmindfulness.”

Theintimateconnectionbetweenrightmindfulnessandthepracticeofjhānaisapointthathastobestressedrepeatedly,forsomeofthecardinaltenetsofthemoderninterpretationofmindfulnessarethatmindfulnesspracticeisradicallydifferentfromjhānapractice,thatjhānaisnotnecessaryforawakening,andthatthemodicumofconcentrationattainedthroughmindfulness-as-bare-awarenesspracticesisenoughtoqualifyasrightconcentration.Becausethesetenetsflyinthefaceofthestandarddefinitionofthepathfactorofrightconcentration,whichdefinesrightconcentrationasthefourjhānas(DN22;MN141;SN45:8),therehavebeenmanyeffortstofindpassagesintheCanonshowingthatjhānaisnotalwaysnecessaryforawakening,orthatrightconcentrationcanbedefinedinotherterms.WewillexaminesomeofthesepassagesinAppendixThree.Herewecansimplynotethat,whencloselyexamined,thesepassagesdon’tsupporttheclaimsbasedonthem.Rightconcentration,inthediscourses,alwaysmeansthe

practiceofthejhānas.Andaswehaveseen,thesestatesofconcentrationareintimatelyconnectedwiththepracticeofrightmindfulness.Rightmindfulnessformsthethemesonwhichtheystayfocused;thepracticeofrightmindfulness,whenwell-establishedinlinewiththesatipaṭṭhānaformula,constitutesthefirstjhāna;whenfurtherrefined,itcanleadthroughallthejhānas.

Sothereisnoclearlinebetweenmindfulnesspracticeandjhānapractice.Infact,theyshouldinterpenetrateasmuchaspossibleforbothmindfulnessandconcentrationtobetrulyright.

D . M I ND FU LNE S S , J HĀNA , & R E L EA S E

Thepathdoesnotendwiththepracticeofjhāna.Instead,itusesjhānatoprovidethetrioofrightmindfulness,righteffort,andrightviewwithafoundationfordevelopingallthepathfactorstoanevenmorerefineddegreesoastoleadtototalrelease.

Jhānacanprovidethisfoundationbecausetheactofmasteringstrongconcentrationchangesmanyofthebasicdynamicswithinthemind.Asyoufindmoreandmorethatasolidhappinesscanbefoundbysubduingallgreedanddistresswithreferencetotheworld,yoursearchforhappinessfocuseslessontheworldandmoreexclusivelyonmaintainingmindfulconcentrationatalltimes.Yourdesiretoproduceandconsumehappinessbecomesmorefocusedrighthere.Andbecausethemindinconcentrationissoclearandbright,rightviewcanwatchthisdesireanditsresultsmoreclearlyastheyoccur.Inthisway,concentrationprovidesanexcellentbasisforexposingtheprocessesoffabrication(saṅkhāra)—theintentionalprocessesbywhichthemindshapesexperience—astheyoccurwithinthelevelsofconcentrationitself.Whenyoufinallycometorealizethelimitationsevenofconcentration,rightviewtogetherwithrightmindfulnessandrighteffortdevelopdispassionfortheprocessoffabricatingit.Becausefabricationdependsonpassionanddesire,thisdispassionputsanendtoallfabrication.Andwiththat,themindisreleased.

[Inthefourthjhāna:]“Thereremainsonlyequanimity:pure&bright,pliant,malleable,&luminous.Justasifadexterousgoldsmithorgoldsmith’sapprenticeweretoprepareafurnace,heatupacrucible,and,takinggoldwithapairoftongs,placeitinthecrucible:Hewouldblowonittime&again,sprinklewateronittime&again,examineittime&again,sothatthegoldwouldbecomerefined,well-refined,thoroughlyrefined,flawless,freefromdross,pliant,malleable,&

luminous.Thenwhateversortofornamenthehadinmind—whetherabelt,anearring,anecklace,oragoldchain—itwouldservehispurpose.Inthesameway,thereremainsonlyequanimity:pure&bright,pliant,malleable,&luminous.Onediscernsthat‘IfIweretodirectequanimityaspure&brightasthistowardthedimensionoftheinfinitudeofspace,Iwoulddevelopthemindalongthoselines,andthusthisequanimityofmine—thussupported,thussustained—wouldlastforalongtime.Onediscernsthat‘IfIweretodirectequanimityaspureandbrightasthistowardthedimensionoftheinfinitudeofconsciousness…thedimensionofnothingness…thedimensionofneitherperceptionnornon-perception,Iwoulddevelopthemindalongthoselines,andthusthisequanimityofmine—thussupported,thussustained—wouldlastforalongtime.’“Onediscernsthat‘IfIweretodirectequanimityaspure&brightasthistowardthedimensionoftheinfinitudeofspaceandtodevelopthemindalongthoselines,thatwouldbefabricated.Onediscernsthat‘IfIweretodirectequanimityaspureandbrightasthistowardthedimensionoftheinfinitudeofconsciousness…thedimensionofnothingness…thedimensionofneitherperceptionnornon-perceptionandtodevelopthemindalongthoselines,thatwouldbefabricated.’Oneneitherfabricatesnormentallyfashionsforthesakeofbecomingorun-becoming.Thisbeingthecase,onedoesn’tclingtoanythingintheworld.Notclinging,oneisnotagitated.Unagitated,oneistotallyunboundrightwithin.Onediscernsthat‘Birthisended,theholylifefulfilled,thetaskdone.Thereisnothingfurtherforthisworld.’”—MN140

Rightmindfulnessplaysaconsistentroleinthisprocess—notonlygivingrisetoconcentrationandmaintainingit,butalsoremindingyouoftheframework,motivation,anddutiesofrightview:toexaminetheresultsofyourconcentrationforanytracesofstressand,whenfindingthem,toabandontheircausesthroughthesubtlestlevelofrighteffort.

Inthisway,evenaftertheyhavedirectedalltheotherfactorsofthepathtorightconcentration,thetrioofrightview,rightmindfulness,andrighteffortcontinuetoworkinharmonytobringabouttotalrelease.

Evenafterattainingtotalrelease,arahantscontinuepracticingthefourestablishingsofmindfulness.However,havingcompletedthepath,theirmotivationforpracticingrightmindfulnesshasnowchanged.Becausetheyhavenothingmoretoaddtotheirattainment—andarenowtotallydisjoinedfromtheobjectsonwhichmindfulnessisbased—theirfullydeveloped

mindfulnessfindsthesefourestablishingsanaturalplacetosettle.

“Eventhosewhoarearahants—whoseeffluentsareended,whohavereachedfulfillment,donethetask,laiddowntheburden,attainedthetruegoal,totallydestroyedthefetterofbecoming,andwhoarereleasedthroughrightgnosis—eventheyremainfocusedonthebodyin&ofitself—beingardent,alert,unified,clear-minded,concentrated,&single-minded,disjoinedfromthebody.Theyremainfocusedonfeelingsin&ofthemselves…onthemindin&ofitself…onmentalqualitiesin&ofthemselves—beingardent,alert,unified,clear-minded,concentrated,&single-minded,disjoinedfrommentalqualities.”—SN47:4

SN54:11makesanevenstrongerclaimfortheconcentrationofmindfulnessofbreathing,whichMN118equateswithrightmindfulness:Notonlydoarahantspracticeit,eventheBuddhauseditasoneofhisfavoritemeditativedwellings.

ThentheBlessedOne,havingemergedfromseclusionafterthepassingofthreemonths,addressedthemonks:“Monks,ifwanderersofothersectsaskyou,‘Bymeansofwhatdwelling,friends,didGotamathecontemplativemostlydwellduringtherainsresidence?’:You,thusasked,shouldanswertheminthisway:‘ItwasbymeansoftheconcentrationofmindfulnessofbreathingthattheBlessedOnemostlydwelled.’…“Forwhateveronerightlyspeakingwouldcall,‘anobledwelling,’‘abrahmādwelling,’‘aTathāgatadwelling,’itwouldbetheconcentrationofmindfulnessofbreathingthathe,speakingrightly,wouldcall,‘anobledwelling,’‘abrahmādwelling,’‘aTathāgatadwelling.’“Thosewhoarelearners,whohaveyettoattaintheirhearts’desire,whostayresolvedontheunexcelledsecurityfrombondage:Whentheconcentrationofmindfulnessofbreathingisdeveloped&pursuedbythem,itleadstotheendingoftheeffluents.“Thosewhoarearahants,whoseeffluentsareended,whohavereachedfulfillment,donethetask,laiddowntheburden,attainedthetruegoal,totallydestroyedthefetterofbecoming,andwhoarereleasedthroughrightgnosis:Whentheconcentrationofmindfulnessofbreathingisdeveloped&pursuedbythem,itleadstoapleasantabidinghere-&-nowandtomindfulness&alertness.” —SN54:11

Thismeansthatrightmindfulnessfunctionsnotonlyasafactorofthepath,butalsoasapleasantpastimeforthosewhohavefullydevelopedthepathandtasteditsultimatefruit.

Pañcasikhathegandhabba:“JustasthewateroftheGangesrunstogether&harmonizeswiththewateroftheYamuna,inthesamewaythepathofpracticeleadingtounbindingiswell-promulgatedbythatBlessedOneforhisdisciples.Theyruntogether,unbindingandthepathofpractice.” —DN19

Thisdoesn’tmeanthatrightmindfulnessisidenticalwithunbinding—afterall,asIti90pointsout,rightmindfulnessisfabricatedwhereastherealizationofunbindingisnot—simplythatthepracticeofrightmindfulnessiscompatiblewithamindthat,throughtherealizationofunbinding,istotallyunfetteredbydefilementandfree.

CHAP T E R TWO

TheLessonsofFabrication

ThreepassagesintheCanon—oneinSN47:16,oneinSN47:40,theotherinMN118andatleastfiveotherdiscourses—explainhowtheestablishingofmindfulnessistobecultivatedanddeveloped.

Thefirstpassagesetsouttheprerequisitesforproperlyestablishingmindfulness:

Ven.Uttiya:“Itwouldbegood,lord,iftheBlessedOnewouldteachmetheDhammainbriefsothat,havingheardtheDhammafromtheBlessedOne,Imightdwellalone,secluded,heedful,ardent,&resolute.”TheBuddha:“Inthatcase,Uttiya,purifytheverybasiswithregardtoskillfulqualities.Andwhatisthebasisofskillfulqualities?Well-purifiedvirtue&viewsmadestraight.Then,whenyourvirtueiswell-purifiedandyourviewsmadestraight,independenceonvirtue,establishedinvirtue,youshoulddevelopthefourestablishingsofmindfulness.…Then,whenindependenceonvirtue,establishedinvirtue,youdevelopthesefourestablishingsofmindfulness,youwillgobeyondtherealmofDeath.” —SN47:16

Wehavealreadynotedtheimportanceofrightview(“viewsmadestraight”)asaprerequisiteforrightmindfulness.Thispassageaddstothelistofprerequisitesthepathfactorsrelatedtovirtue,whichMN44identifiesasrightspeech,rightaction,andrightlivelihood.It’snothardtoseewhythesefactorswouldberequiredformindfulnesstobecomeright:Ifyouengageinharmfulbehavior,you’llwanttoforgettheharmyouhavedone.Thisforgetfulnessputsbarriersinyourmemorythataresuretoweakenmindfulness.Abadconsciencecanalsoweakenalertness,asyoudevelopatendencynottowanttolookcarefullyintoyourmotivationsforacting(AN3:69).Thisiswhymindfulnesscanbeestablishedrightlyonlyindependenceonvirtuousbehavior.Atthesametime,alackofvirtuemakesitdifficulttogladdenthemind,animportantstepinusingmindfulnesstodeveloprightconcentration.

Thesecondpassageintheabovelist,SN47:40,setsamoreencompassing

frameworkfordevelopingtheestablishingofmindfulness.

“Andwhatisthedevelopmentoftheestablishingofmindfulness?Thereisthecasewhereamonkremainsfocusedonthephenomenonoforiginationwithregardtothebody,remainsfocusedonthephenomenonofpassingawaywithregardtothebody,remainsfocusedonthephenomenonoforigination&passingawaywithregardtothebody—ardent,alert,&mindful—subduinggreed&distresswithreferencetotheworld.“Heremainsfocusedonthephenomenonoforiginationwithregardtofeelings…withregardtothemind…withregardtomentalqualities,remainsfocusedonthephenomenonofpassingawaywithregardtomentalqualities,remainsfocusedonthephenomenonoforigination&passingawaywithregardtomentalqualities—ardent,alert,&mindful—subduinggreed&distresswithreferencetotheworld.Thisiscalledthedevelopmentoftheestablishingofmindfulness.“Andwhatisthepathofpracticetothedevelopmentoftheestablishingofmindfulness?Justthisnobleeightfoldpath:rightview,rightresolve,rightspeech,rightaction,rightlivelihood,righteffort,rightmindfulness,rightconcentration.Thisiscalledthepathofpracticetothedevelopmentoftheestablishingofmindfulness.”—SN47:40

Twopointsstandouthere,onegeneralandonespecific.Thegeneralpointisthatrightmindfulnesshastobedevelopedthroughthepracticeofalleightfactorsofthepath,includingrighteffortandrightconcentration.Thismeansthat,whereasrightmindfulnessleadstoandactsasanintegralpartofrightconcentration—asnotedintheprecedingchapter—thedevelopmentofrightconcentrationinturnaidsinthedevelopmentofrightmindfulness.Inotherwords,eachsupportstheotherinstrengtheningthepath.Thispointisconfirmedbythestandarddescriptionsofthefourjhānas,whichstatethatthefourthjhānaisthestageatwhichmindfulnessbecomespure.

Themorespecificpointliesinwhatthispassageaddstothestandardsatipaṭṭhānaformula:thefactthatthedevelopmentoftheestablishingofmindfulnessliesinremainingfocused—ineachofthefourframeworks—onthephenomenonoforigination,passingaway,andorigination-and-passing-awaywithreferencetothatparticularframe.

Thephrasingofthispassagecontainstwodetailsworthnoticing.Firstistheuseofthelocativecasetoexpresstheideaoforiginationinreferencetoeachofthesefourframes.SN47:42,usingthegenitivecase—agrammatical

casethatindicatespossession—identifiestheoriginationofeachoftheseobjects:nutrimentastheoriginationofthebody,contactastheoriginationoffeeling,name-and-formastheoriginationofmind,andattentionastheoriginationofmentalqualities.Butthat’snotwhatyou’rebeingtoldtolookforhere.Insteadoflookingfortheoriginationofyourframe,youwatchoriginationandpassingawayofphenomenaasviewedinreferencetoorinthecontextofthatframe.

Inotherwords,whilemaintaininganyofthefourframesofreferenceasaframeworkforyourattention,youkeepwatchoverhoweventsarisefromcausesandhowtheypassaway,allwithreferencetothatframe.Thisisparticularlyclearinthecontextofthebody:Youaren’tinterestedinlookingjustattheroleoffoodinsustainingthebody,forthatwouldtrivializethepractice.Instead,youwatchhowtheexperienceofthebodyhasanimpactontheoriginationandpassingawayofphysicalormentalphenomenaexperiencedinthepresent,andhowtheiroriginationandpassingawayhaveanimpactonthebody.Asimilarprincipleappliestotheotherframesofreferenceaswell.Forexample,withfeelings:Younoticehowthewayyoubreatheinfluencesfeelingsofpleasureorpain,orhowfeelingsofpleasureorpaininfluencestatesofmind.

Thesecondimportantdetailtonoticeisthatthispassageusestheterm“origination”(samudaya).Thisissometimesmistranslatedas“arising,”givingtheimpressionthatyousimplywatchpassivelyasphenomenacomeandgo.However,thewordsamudayaactuallycarriesthemeaningofcausation,whichmeansthatyoumustalsoferretoutexactlywhatiscausingthosephenomenatocomeandgo.Asanyscientistknows,establishingacausalrelationshipinvolvesmorethansimplywatching.Youhavetomakeexperimentalchangesinyourenvironmenttotestwhatisandisnotaffectingthephenomenoninwhichyou’reinterested.If,forexample,yoususpectthatthetemperatureofyourroomishavinganimpactonyourhealth,youhavetoraiseorlowerthethermostattoseewhateffectthathasonhowhealthyyoufeel.

Similarly,tokeepwatchontheoriginationofphenomenawithreference,say,tothesenseofthebody,youhavetomakeadjustmentsinyourphysicalandmentalactionstoseewhatisactuallycausingwhat.

Thisobservationisborneoutbyfivepassagesinthediscourses.Thefirstisthat,asSN47:40shows,theprocessofremainingfocusedontheoriginationofphenomenaisdevelopedbycultivatingallthepathfactors,andespeciallythepracticeofrightconcentration.Now,rightconcentrationrequiresconsciouslyshapingthestateofyourmind.Throughtheprocessof

learningwhatworksandwhatdoesn’tworkingivingrisetothejhānas,yougainhands-onexperienceinmanipulatingthecausesofthementalphenomenayouaretryingtodeveloporabandon.Thisishowtheprocessoforiginationbecomesclear.

ThispointisconfirmedbythepassagesfromAN8:70andMN125thatwenotedinChapterOnecanbereadasillustratingthedevelopmentoftheestablishingofmindfulness.Asthesepassagespointout,youdeepenthelevelofconcentrationattainedinthefirststageofmindfulnesspracticebyconsciouslydroppinglayersofthoughtandrefiningthefeelingsthatresultfromestablishingmindfulness.Thisrequireshands-onfamiliaritywiththepatternsofcausationatworkintheprocessesofthemind—afamiliaritythatcancomeonlybymanipulatingthoseprocessestoachievethedesiredeffect.

Thefourthpassageillustratingtheneedforthemanipulationofcausalfactorsisthesimileofthecook(SN47:8),whichweencounteredinChapterOne:Thecookhastokeepvaryinghisfoodtofindexactlywhatpleaseshismaster.Otherwise,hismasterwilltireofhiscookingandstopgivinghimrewards.Inthesameway,asameditatoryouhavetokeepadjustingphysicalandmentalphenomenatoprovidethemindwithjusttherightconditionsforsettlingdown.Thiscanbeaccomplishedonlybyactivelyexploringcauseandeffect.

Thefactthattheprocessoforiginationisunderstoodthroughthemanipulationofcausalfactorsisalsoborneoutbyafifthpassage,inMN118,inwhichtheBuddhaexplainshowtheestablishingofmindfulnessistobecultivatedanddeveloped.Inthiscase,hisinstructionsaremorespecific,showingtheprecisewayinwhichhisapproachtomeditationisproactiveandexperimental.Thepassagestartsbydescribingsixteenstepsinbreathmeditation,andthenshowshoweachtetrad,orsetoffoursteps,bringsoneofthefourestablishingsofmindfulnesstotheculminationofitsdevelopment.WewillconsiderthefullpassageinmoredetailinChaptersSixandSeven.HereIwouldliketofocusonthestepsthemselves,andtheestablishingofmindfulnessthateachtetraddevelops.Ihaveputthestepsinboldfacesothatyoucaneasilylocatethemagainwhenyouwanttoremindyourselfofwhateachstepentails.

Thestepsdevelopingthefirstestablishingofmindfulness:

“[1]Breathinginlong,hediscerns,‘Iambreathinginlong’;orbreathingoutlong,hediscerns,‘Iambreathingoutlong.’[2]Orbreathinginshort,hediscerns,‘Iambreathinginshort’;orbreathingoutshort,hediscerns,‘Iambreathingoutshort.’[3]Hetrains

himself,‘Iwillbreatheinsensitivetotheentirebody.’Hetrainshimself,‘Iwillbreatheoutsensitivetotheentirebody.’[4]Hetrainshimself,‘Iwillbreatheincalmingbodilyfabrication.’Hetrainshimself,‘Iwillbreatheoutcalmingbodilyfabrication.’Thestepsdevelopingthesecondestablishingofmindfulness:

“[5]Hetrainshimself,‘Iwillbreatheinsensitivetorapture.’Hetrainshimself,‘Iwillbreatheoutsensitivetorapture.’[6]Hetrainshimself,‘Iwillbreatheinsensitivetopleasure.’Hetrainshimself,‘Iwillbreatheoutsensitivetopleasure.’[7]Hetrainshimself,‘Iwillbreatheinsensitivetomentalfabrication.’Hetrainshimself,‘Iwillbreatheoutsensitivetomentalfabrication.’[8]Hetrainshimself,‘Iwillbreatheincalmingmentalfabrication.’Hetrainshimself,‘Iwillbreatheoutcalmingmentalfabrication.’Thestepsdevelopingthethirdestablishingofmindfulness:

“[9]Hetrainshimself,‘Iwillbreatheinsensitivetothemind.’Hetrainshimself,‘Iwillbreatheoutsensitivetothemind.’[10]Hetrainshimself,‘Iwillbreatheingladdeningthemind.’Hetrainshimself,‘Iwillbreatheoutgladdeningthemind.’[11]Hetrainshimself,‘Iwillbreatheinsteadyingthemind.’Hetrainshimself,‘Iwillbreatheoutsteadyingthemind.[12]Hetrainshimself,‘Iwillbreatheinreleasingthemind.’Hetrainshimself,‘Iwillbreatheoutreleasingthemind.’Thestepsdevelopingthefourthestablishingofmindfulness:

“[13]Hetrainshimself,‘Iwillbreatheinfocusingoninconstancy.’Hetrainshimself,‘Iwillbreatheoutfocusingoninconstancy.’[14]Hetrainshimself,‘Iwillbreatheinfocusingondispassion[literally,fading].’Hetrainshimself,‘Iwillbreatheoutfocusingondispassion.’[15]Hetrainshimself,‘Iwillbreatheinfocusingoncessation.’Hetrainshimself,‘Iwillbreatheoutfocusingoncessation.’[16]Hetrainshimself,‘Iwillbreatheinfocusingonrelinquishment.’Hetrainshimself,‘Iwillbreatheoutfocusingonrelinquishment.’” —MN118

Whatstandsoutmostprominentlyinthislistofstepsistheamountofwilled,proactiveactivitytheyinvolve.Steps3through16arealldescribedasactsofself-training,inwhichyousettheintentiontobreatheinaparticularwayand—whileconsciouslybreathing—topayattentiontoaparticulartopicwiththepurposeofdevelopingitinaparticulardirection.You’renotsimplyawareofwhat’shappeninginthepresentmoment,foreachtrainingisexpressedinthefuturetense:“Iwillbreathe…”Youwanttomovethe

presentmomentintoaparticularfuturedirection.Thisishowthesesixteenstepsdevelopnotonlymindfulnessandalertness,butalsotheircompanionqualityofardency.

Intentionintheroleoffabricationfiguresexplicitlyinsteps4,7,and8.Thetermsbodilyfabrication(kāya-saṅkhāra)andmentalfabrication(citta-saṅkhāra),usedinthosesteps,areexplainedasfollows:

SisterDhammadinnā:“In-&-outbreathsarebodilyfabrications.Directedthought&evaluationareverbalfabrications.Perceptions&feelingsarementalfabrications.” —MN44

Thismeansthatinstep4youdeliberatelytrytocalmthebreath.Instep8,aftersensitizingyourselftotheeffectofperceptionsandfeelingsonthemindinstep7,youtrytocultivateperceptionsandfeelingsthatwillhaveacalmingeffect.Andalthoughverbalfabricationisnotmentionedbynameinanyofthesteps,theuseofthetrainingphrase“Iwillbreathe”is,initself,anexampleofusingverbalfabricationskillfully.Soallthreeformsoffabricationplayaroleinthesesixteensteps.

Theproactivenatureofthesestepsisalsoclearinsteps10through12,inwhichyoutrytomoveyourmindinaskillfuldirection:gladdeningitwhenitsenergyislow,steadyingitwhenitsenergyisscatteredoruneven,andreleasingit—atleasttemporarily—fromunskillfulmindstates,orfromthefactorsofthelowerstagesofconcentrationsoastomoveittohigherstages.Similarly,insteps13–16youdirectthemindinanevenmoreskillfuldirectionbyfocusingitontopicsthatwillleadstepbysteptofullrelease.

TheBuddhawasclearlyconsciousoftheproactivenatureofthesesixteensteps,forheexplicitlyrecommendedthemassuperiortoamorepassiveandequanimousapproachtomindfulnessofbreathing.

TheBlessedOnesaid,“Monks,doyoudevelopmindfulnessofin-&-outbreathing?”Whenthiswassaid,Ven.AriṭṭharepliedtotheBlessedOne,“Idevelopmindfulnessofin-&-outbreathing,lord.”“Buthowdoyoudevelopmindfulnessofin-&-outbreathing,Ariṭṭha?”“Havingabandonedsensualdesireforpastsensualpleasures,lord,havingdoneawaywithsensualdesireforfuturesensualpleasures,andhavingthoroughlysubduedperceptionsofirritationwithregardtointernal&externalevents,Ibreatheinmindfullyandbreatheoutmindfully.”

“Thereisthatmindfulnessofin-&-outbreathing,Ariṭṭha.Idon’tsaythatthereisn’t.Butastohowmindfulnessofin-&-outbreathingisbroughtindetailtoitsculmination,listenandpaycloseattention.Iwillspeak.”[TheBuddhathendetailsthesixteensteps.] —SN54:6

TheCommentaryreadsAriṭṭha’sstatementhereasindicatinghehasreachedthethirdlevelofawakening,non-return,whereallsensualityandirritationhavebeentotallyabandoned.ButthefactthatAriṭṭhahastosubdueirritationhereshowsthathehasn’ttotallyabandonedit.Infact,fromwhatweknowofhimfromotherdiscoursesintheCanon(suchasMN22,whereherefusestoabandonaperniciouswrongview),it’shighlyimprobablethathehasreachedanyhighlevelofattainment.Amorelikelyinterpretationisthathe’ssimplypracticingmindfulequanimityinthepresentmoment,havingtemporarilysubdueddesireforpastandfuturesensualpleasures,andhavingtemporarilysubduedanythoughtofirritationwithregardtothepresent.

Theimportantpointhereisthat,althoughthisrelativelypassiveapproachcountsasatypeofmindfulnessofbreathing,theBuddhadoesnotrecommendit.Insteadherecommendsthemoreactiveapproachofthesixteensteps.Hisreasonsfordoingsorelatetoissuesinrightconcentration,righteffort,andrightview:thethreefactorsofthepaththat,aswehaveseen,interactmostdirectlywithrightmindfulness.Wewillfocusontheissuesrelatedtorightviewinthenextchapter,andthoserelatedtorightconcentrationandrightefforthere—althoughbearinmindthatrightviewisinevitablyconnectedwiththeseissuesaswell.

First,withregardtorightconcentration,SN54:8statesthatthepracticeofthesixteenstepsdevelopsnotonlythefourestablishingsofmindfulnessbutalsoallthelevelsofrightconcentration.Now,accordingtoAN10:71,twomentalqualitiesarenecessaryforthedevelopmentofthefourjhānas:tranquility(samatha)andinsight(vipassanā).

“Ifamonkwouldwish,‘MayIattain—wheneverIwant,withoutstrain,withoutdifficulty—thefourjhānasthatareheightenedmentalstates,pleasantabidingsinthehere-&-now,’thenheshouldbeonewhobringsthepreceptstoperfection,whoiscommittedtoinnertranquilityofawareness,whodoesnotneglectjhāna,whoisendowedwithinsight,andwhofrequentsemptydwellings.” —AN10:71

AN4:94describestranquilityasresultingfromtheabilitytosteadythemind,settleitdown,unifyit,andconcentrateit.Itdescribesinsightasthe

understandingthatcomesfrominvestigatingfabricationsinanappropriateway.Noticethatthesetwoqualities—tranquilityandinsight—arejustthat:qualities.NowhereintheCanonaretheyreferredtoasspecificmeditationexercises.Instead,theyaredescribedasqualitiesusedbyanddevelopedthroughtheexercisesleadingtojhāna.

Thesixteenstepsareaprimaryexampleofhowthiscanhappen,inthattheygivehands-onexperiencebothwithsettlingthemindandwithinvestigatingfabricationinthestepswhereyouconsciouslycalmbodilyandmentalfabrication.Inthiswaytheydeveloptranquilityandinsightintandem(AN4:170).Aswewillhaveoccasiontonotethroughoutthisbook,adistinctivefeatureoftheBuddha’sapproachisthatheoftenhasyouemployastoolsonthepathphysicalandmentalprocessesthathealsowantsyoutocontemplateandcomprehendinaction.Thepracticeofgainingsensitivitytofabricationbycalmingittopromotetranquility,insight,andrightconcentrationisaprimeexampleofthisapproach.

Asfortheissuesrelatedtorighteffort,theBuddharecommendsthemoreproactiveapproachofthesixteenstepsbecauseeventhoughmindfulequanimityis,insomecases,enoughtouprootcausesofstress,it’snotenoughinall.

“Andhowisstrivingfruitful,howisexertionfruitful?Thereisthecasewhereamonk,whennotloadeddown,doesnotloadhimselfdownwithpain,nordoesherejectpleasurethataccordswiththeDhamma,althoughheisnotfixatedonthatpleasure.Hediscernsthat‘WhenIexertafabricationagainstthiscauseofstress,thenfromthefabricationofexertionthereisdispassion.WhenIlookonwithequanimityatthatcauseofstress,thenfromthedevelopmentofequanimitythereisdispassion.’Soheexertsafabricationagainstthecauseofstressforwhichdispassioncomesfromthefabricationofexertion,anddevelopsequanimitywithregardtothecauseofstressforwhichdispassioncomesfromthedevelopmentofequanimity.Thusthestresscomingfromthecauseofstressforwhichthereisdispassionthroughthefabricationofexertionisexhausted,andthestressresultingfromthecauseofstressforwhichthereisdispassionthroughthedevelopmentofequanimityisexhausted.” —MN101

NoticethattheBuddhaoffersnospecificguidelinesforwhenequanimitywillworkingivingrisetodispassionandwhenthemoreproactiveapproachof“exertingafabrication”or“fabricatingexertion”isneeded.Thismeansthatyouhavetodiscoverfrompersonalexperiencewhatworksina

particularcaseandtoemploytheappropriatecorrective.Theroleofmindfulnessinthesecasesistokeepthisrangeofoptionsinmind,andtorememberwhathaspreviouslyworkedincasessimilartowhatyouarecurrentlyfacing.

Ofthetwomainoptions—equanimityandthefabricationofexertion—thelatterphraseappearselsewhereintheCanoninthecontextofthefourbasesofpower(iddhipāda),whichinturnarerelatedtothepracticeofrightconcentration.

“Thereisthecasewhereamonkdevelopsthebaseofpowerendowedwithconcentrationfoundedondesire&thefabricationsofexertion.Hedevelopsthebaseofpowerendowedwithconcentrationfoundedonpersistence&thefabricationsofexertion.Hedevelopsthebaseofpowerendowedwithconcentrationfoundedonintent&thefabricationsofexertion.Hedevelopsthebaseofpowerendowedwithconcentrationfoundedondiscrimination&thefabricationsofexertion.” —SN51:15

Thisindicatesthatthefabricationofexertionrelates,attheveryleast,totheconsciouseffortneededtofabricateastateofrightconcentration.TheCanondoesn’texplainwhichfabricationsthesepassagesarereferringto,butthere’severylikelihoodthatallthreetypes—bodily,verbal,andmental—areintended,asallthreearerequiredtodevelopstrongconcentration.AsSN36:11pointsout,verbalfabricationispresentinthefirstjhāna;bodilyfabrication,inthefirstthreejhānas;andmentalfabrication,inallfourjhānasandthefirstfourformlessdimensionsbasedonthefourthjhāna.Thismayexplainwhythesixteenstepsofbreathmeditationfocussomuchattention,explicitandimplicit,onbodily,verbal,andmentalfabrication.

Asconcentrationdevelops,allthreetypesoffabricationarestilled:verbalfabricationinthesecondjhāna,bodilyfabricationinthefourth,andmentalfabricationinthecessationofperceptionandfeeling—anattainmentthatresults,attheveryleast,inthethirdlevelofawakening:non-return.Inthisway,theskillfulfabricationofexertionleadstothepacificationofallfabrications,andsotorelease.Thesixteenstepsofbreathmeditation,withtheirconsciouscalmingoffabrication,areaclearembodimentofthisapproach.

However,thethreetypesoffabricationplayarolenotonlyinstillingthemindbutalsoingivingrisetodispassionfordifferentcausesofstress.Consciouslybreathinginaparticularwaytodevelopasenseofwellbeingwouldhelpmakesomecausesofstressseemlessappealing,foryouwouldhaveanimmediatesenseofpleasuretomeasurethemagainst.Thiswould

makeiteasiertofeeldispassionforthem.Directingyourthoughtstoaparticulartopic(asinthesixrecollections—seeChapterSeven)andevaluatingthematterwouldhelpengenderdispassionforothercausesofstress.Adjustingyourfeelingsandperceptions(asinstep8ofbreathmeditation)wouldhelpwithothers.Inparticular,manyoftheCanon’spassagesondevelopingdiscernmentrecommendspecificperceptions—suchastheperceptionsofinconstancy,stress,andnot-self—todevelopthedispassionleadingtorelease.Thiswouldcountasaskillfuluseofmentalfabrication.Therearealsocaseswherevariouscombinationsofthesethreetypesoffabricationwouldhelpininstillingdispassionforstillothercausesofstress.

Becausethesixteenstepsofbreathmeditationgivepracticalexperienceinadjustingthesetypesoffabrication,theycultivateasensitivitytoanddexterityintheprocessoffabrication,bothofwhichaidindevelopingthefullrangeoftheskillsneededtodealwithanyfactorcausingstress.

Asforequanimity,eventhoughthepassagefromMN101contrastsitwiththefabricationofexertion,wehavetorememberthatit’samentalfeeling(SN36:31),oneofthefiveaggregates(khandha),andsoit’safabricatedphenomenon.Whenusedonthepath,itdiffersfromthefabricationofexertiononlyinthatitrequiresmuchlesseffort.Infact,oneoftheimportantinsightsleadingtoreleaseisthatevensubtleformsofequanimityarenolessfabricatedthanmentalstatesrequiringmuchmoreenergy.Thispointisborneoutbythefactthatwhenequanimityisemployedinsteadofthefabricationofexertion,it’susedwithaparticularpurposeinmind:toabandonunskillfulqualities.Thismeansthatithasanunderlyingagenda,theagendaofrighteffort,andisnottotallyfreefrompreference.

Infact,severalpassagesintheCanon—mostprominentlyinthelistofthesevenfactorsforawakening(SN46:53)—indicatethat,intheinterestofdevelopingthepath,equanimityhastobeconsciouslydevelopedthroughthefabricationofexertionand,ultimately—againthroughthefabricationofexertion—abandoned.

Tobeginwith,theordinaryequanimityofbeingnonreactivetosensoryinputshouldbesupplantedwiththeconsciouslyfabricatedequanimityofthehigherstatesofconcentration.

“Thereisequanimitycomingfrommultiplicity,dependentonmultiplicity;andthereisequanimitycomingfromsingleness,dependentonsingleness.“Andwhichisequanimitycomingfrommultiplicity,dependenton

multiplicity?Thereisequanimitywithregardtoforms,equanimitywithregardtosounds…smells…tastes…tactilesensations…ideas.Thisisequanimitycomingfrommultiplicity,dependentonmultiplicity.“Andwhichisequanimitycomingfromsingleness,dependentonsingleness?Thereisequanimitydependentonthedimensionoftheinfinitudeofspace,equanimitydependentonthedimensionoftheinfinitudeofconsciousness…dependentonthedimensionofnothingness…dependentonthedimensionofneitherperceptionnornon-perception.Thisisequanimitycomingfromsingleness,dependentonsingleness.“Bydepending&relyingonequanimitycomingfromsingleness,dependentonsingleness,abandon&transcendequanimitycomingfrommultiplicity,dependentonmultiplicity.Suchisitsabandoning,suchitstranscending.” —MN137

Forsomereason,thispassagedoesnotlisttheequanimityofthefourthjhānaunderequanimitycomingfromsingleness.Thisisstrange,becausethestandarddescriptionofthefourjhānasstatesthatthefourthjhānaisthestagewherenotonlymindfulness,butalsoequanimitybecomespure.Also,MN140portraystheequanimityofthefourthjhānaasthenbeingappliedtotheformlessdimensionssoastogiverisetotheformlessattainments,whichwouldmeanthattheequanimityoftheformlessattainmentsisidenticalwiththeequanimityofthefourthjhāna.

Whateverthecase,eventhoughtheequanimityofthesehigherstatesofconcentrationissuperiortoordinaryequanimityatthesenses,itcanactasanobjectofclingingandsostandinthewayofawakening.

“Thereisthecase,Ānanda,whereamonk,havingpracticedinthisway—(thinking,)‘It[anyobjectofattention]shouldnotbeanditshouldnotoccurtome;itwillnotbe;itwillnotoccurtome.Whatis,whathascometobe,thatIabandon’—obtainsequanimity.Herelishesthatequanimity,welcomesit,remainsfastenedtoit.Asherelishesthatequanimity,welcomesit,remainsfastenedtoit,hisconsciousnessisdependentonit,clingstoit/issustainedbyit.Withclinging/sustenance,Ānanda,amonkisnottotallyunbound.”“Inclinging,wheredoesthatmonkcling?”“Thedimensionofneitherperceptionnornon-perception.”“Then,indeed,inclinging,heclingstothesupremeclinging.”

“Inclinging,Ānanda,hedoesclingtothesupremeclinging;forthis—thedimensionofneitherperceptionnornon-perception—isthesupremeclinging.Thereis(however,)thecasewhereamonk,havingpracticedinthisway—‘Itshouldnotbeanditshouldnotoccurtome;itwillnotbe;itwillnotoccurtome.Whatis,whathascometobe,thatIabandon’—obtainsequanimity.Hedoesnotrelishthatequanimity,doesnotwelcomeit,doesnotremainfastenedtoit.Ashedoesn’trelishthatequanimity,doesn’twelcomeit,doesn’tremainfastenedtoit,hisconsciousnessisn’tdependentonit,doesn’tclingto/isn’tsustainedbyit.Withoutclinging/sustenance,Ānanda,amonkistotallyunbound.”—MN106

ThisiswhyMN137—afterdiscussinghowequanimitycomingfrommultiplicityshouldbeabandonedbydevelopingequanimitycomingfromsingleness—statesthatequanimitycomingfromsinglenessshouldbeabandonedbynon-fashioning(atammayatā):theabilitytonotfashionanysenseofselforpossessionaroundthatequanimity.

“Bydepending&relyingonnon-fashioning,abandon&transcendtheequanimitycomingfromsingleness,dependentonsingleness.Suchisitsabandoning,suchitstranscending.” —MN137

“Butapersonofintegritynotices,‘TheBlessedOnehasspokenofnon-fashioningevenwithregardtotheattainmentofthedimensionofneitherperceptionnornon-perception,forbywhatevermeanstheyconstrueit,itbecomesotherwisefromthat.’[Inotherwords,whateverthegroundonwhichyoumightbaseastateofbecoming—asenseofyourselfandtheworldyouinhabit—bythetimethatstateofbecominghastakenshape,thegroundhasalreadychanged.]So,givingprioritytonon-fashioning,heneitherexaltshimselffortheattainmentofthedimensionofneitherperceptionnornon-perceptionnordisparagesothers.Thisisthequalityofapersonofintegrity.” —MN113

Non-fashioningisaprinciplethatcanbeappliedatmanylevels.Whenappliedtoaparticularactivity,ithelpstoprylooseanysenseofconceitoridentificationthatmightsurroundthatactivity.Whenappliedtothemostrefinedpossibleactivity—theequanimityinthehighestformlessattainments—itbringsthemindtothethresholdofawakening.Atthatlevel,itliesbeyondboththefabricationofexertionandon-lookingequanimity,inastateofpoisethatishardfortheuntrainedmindtograsp,inthatitneithermoves(likefabrication)norstaysstill(likeequanimity).

Thenacertaindevatā,inthefarextremeofthenight,herextremeradiancelightinguptheentiretyofJeta’sGrove,wenttotheBlessedOne.Onarrival,havingboweddowntohim,shestoodtooneside.Asshewasstandingthere,shesaidtohim,“Tellme,dearsir,howyoucrossedovertheflood.”“Icrossedovertheflood,myfriend,withoutpushingforward,withoutstayinginplace.”“Buthow,dearsir,didyoucrossoverthefloodwithoutpushingforward,withoutstayinginplace?”“WhenIpushedforward,myfriend,Iwaswhirledabout.WhenIstayedinplace,Isank.AndsoIcrossedoverthefloodwithoutpushingforward,withoutstayinginplace.”

Thedevatā:“AtlonglastIseeabrahman,totallyunbound,who

withoutpushingforward,withoutstayinginplace,

hascrossedovertheentanglementsoftheworld.” —SN1:1

However,whennon-fashioningismentionedintheCanon,itusuallyfollowsonthemasteringofthefabricationsofexertionthroughthedevelopmentofthefactorsofthepath(MN78;MN113).Atthesametime,asthehighestandsubtlestformofrighteffort,ithasapurpose:truehappinessandwellbeing.

“Whatdoyouthink,monks?Ifapersonweretogatherorburnordoashelikeswiththegrass,twigs,branches,&leaveshereinJeta’sGrove,wouldthethoughtoccurtoyou,‘It‘susthatthispersonisgathering,burning,ordoingwithashelikes’?”“No,lord.Whyisthat?Becausethosethingsarenotourself,nordotheybelongtoourself.”“Inthesameway,monks,whateverisn’tyours:Letgoofit.Yourlettinggoofitwillbeforyourlong-termwelfare&happiness.Andwhatisn’tyours?Formisn’tyours…Feelingisn’tyours…Perception…Fabrications…Consciousnessisn’tyours:Letgoofit.Yourlettinggoof

itwillbeforyourlong-termwelfare&happiness.” —MN22

Theprogressionfromequanimityatthesenses,throughequanimitybasedonconcentration,tonon-fashioningshowsthatgenericnon-reactivityatthesensesisnotenoughtoengenderthedispassioncapableofuprootingallthecausesofstress.Tosucceedinthepractice,youhavetowanttoputanendtostress,toactivelyferretoutthecausesofstress—eventhosehiddeninequanimity—andtobewillingtoemployanymethodrequiredtouprootthem.Thisiswhydesireisanintegralpartofthedefinitionofrighteffort,aswellasbeingpartofthefirstbaseofpower.Oneofthedutiesofrightmindfulnessistokeepthesefactsinmind,soastohelpdirectrighteffortinitstask.

That,however,isonlyoneofthewaysinwhichrightmindfulnessisdevelopedthroughthepracticeoffabricatingrighteffortandrightconcentration.Asit’strainedtothepointofrightconcentrationinthemidstoffabrication,keepingtrackoftheoriginationandpassingawayofphysicalandmentalstates,rightmindfulnessprovidesasteadybasisforobservingtheprocessesofboththetruthofsufferingandthetruthofthepathinaction.Inthiswayrightmindfulnesshelpstosharpenrightview,atthesametimeprovidingitselfwithmoreprecisememoriesofwhatdoesanddoesn’twork,sothatitcanremindrighteffortofmoreeffectivewaystoleadtorightconcentration.Rightmindfulness,whenpartofrightconcentration,alsoprovidesalevelofrefinedpleasurethatgivesinsightthestrengthitneedstoabandonpleasuresthatdeflectfromthepath(MN14).Withthisimprovedlevelofsteadiness,it’sinabetterpositiontorememberthelessonsgainedfromthepastwhentheyareappropriatetofabricatingimprovedstatesofrightconcentrationinthepresent.

Inshort,asrightmindfulnessisdevelopedintorightconcentration,itcanmoreeffectivelyremembertoprovideinformationfromthepasttoapplytothepresent.Atthesametime,byrememberingtoprovideasolidframeofreferenceinthepresent,itenablesrightviewtobemoreeffectiveinpickinguppreciseinformationfromthepresentthatrightmindfulnesswillbeabletocarryintothefuture.ThisconnectswiththepointnotedinthequotationfromSN48:11inChapterOne:thatthepracticeofrightmindfulnessnotonlyappliesmindfulnesstothepresent,butalsostrengthensmindfulnessforthesakeoffuturepractice.

Asforwhythelessonsoffabricationaresoimportantinthisprocess,that’sanissueofrightviewthatwewilldiscussinthenextchapter.Becauserightviewissointimatelyconnectedwithrightconcentrationandrighteffort,thiswillentaillookingatmanyofthesamepointswehavejust

coveredbutfromaslightlydifferentangle.Theaddeddepthofperspectiveprovidedbyrightview—particularlyinitsmostdetailedexplication,asdependentco-arising—shouldmorethancompensateforanyrepetitionthiswillinvolve.

CHAP T E R THR E E

ExperienceIsPurposeful

Dependentco-arising(paṭiccasamuppāda)istheBuddha’smostdetailedexplanationofhowstressandsufferingarecausedandhowtheycanbeputtoanend.It’salsonotoriouslycomplex,containingmanynon-linearfeedbackloopsinwhicheventsappearatmultiplepointsinthecausalsequence,andcanturnaroundandactasconditionsforfactorsthatconditionthem.

Still,themapofdependentco-arisinghassomeblatantlyobviousfeatures,andoneofthemostobviousisalsothemostrelevantforunderstandingwhyrightmindfulnessisbestdevelopedthroughmasteringtheprocessesoffabrication:thefactthatsomanyfactorsofdependentco-arising,includingfabrication,occurpriortosensorycontact.Thismeansthatsensoryexperienceisprimarilyactive,ratherthanpassive.Themindisnotablankslate.Evenbeforecontactismadeatthesenses,thefactorsofbodily,verbal,andmentalfabricationhavealreadygoneoutlookingforthatcontact,shapinghowitwillbeexperiencedandwhatthemindwillbeseekingfromit.Becausethesefabrications,inanuntrainedmind,areinfluencedbyignorance,theyleadtosufferingandstress.Thisiswhyinsighthastofocusoninvestigatingthem,foronlywhenthey'remasteredasskills,throughknowledge,tothepointofdispassioncantheybeallowedtocease.Onlywhentheyceasecansufferingandstressbebroughttoanend.

Aswenotedintheprecedingchapter,themainroleofrightmindfulnesshereistoremembertoprovideasolidframeworkforobservingtheactivityoffabrication.Atthesametime,itrememberslessonsdrawnfromrightviewinthepast—bothlessonsfromreadingandlisteningtotheDhamma,aswellaslessonsfromreadingtheresultsofyourownactions—thatcanbeusedtoshapethisactivityinamoreskillfuldirection:toactasthepathtotheendofsuffering,which—aswenotedattheendofChapterOne—isalsoaformoffabrication.Thismeansthatrightmindfulnessdoesn’tsimplyobservefabrications,norisitdisinterested.It’smotivatedbytheaimofrightview:toputanendtosuffering.It’safabricationthathelpstosupervisetheintentionalmasteryoftheprocessesoffabricationsothattheycanformthepathofthefourthnobletruth.

Aspartofthistask,ithastointeractwithallofthefactorsindependentco-arising,andinparticularwiththosethatprecedesensorycontact.Thesepreliminaryfactorsare:ignorance,fabrication,consciousness,name-and-form,andthesixsensemedia.SN12:2explainstheminreverseorder:

“Andwhichcontact?Thesesixcontacts:eye-contact,ear-contact,nose-contact,tongue-contact,body-contact,intellect-contact.Thisiscalledcontact.“Andwhichsixsensemedia?Thesesixsensemedia:theeye-medium,theear-medium,thenose-medium,thetongue-medium,thebody-medium,theintellect-medium.Thesearecalledthesixsensemedia.“Andwhichname-&-form?Feeling,perception,intention,contact,&attention:Thisiscalledname.Thefourgreatelementsandtheformdependentonthefourgreatelements:Thisiscalledform.Thisname&thisformarecalledname-&-form.“Andwhichconsciousness?Thesesixconsciousnesses:eye-consciousness,ear-consciousness,nose-consciousness,tongue-consciousness,body-consciousness,intellect-consciousness.Thisiscalledconsciousness.“Andwhichfabrications?Thesethreefabrications:bodilyfabrications,verbalfabrications,mentalfabrications.Thesearecalledfabrications.“Andwhichignorance?Notknowingintermsofstress,notknowingintermsoftheoriginationofstress,notknowingintermsofthecessationofstress,notknowingintermsofthewayofpracticeleadingtothecessationofstress:Thisiscalledignorance.” —SN12:2

Amongthesefactors,it’sespeciallyimportanttonotetheplacenotonlyoffabricationbutalsoofconsciousnessandofattention(undername-and-form)inthecausalsequence,forthesearethecomponentsofsensoryexperiencewithwhichrightmindfulnessmustmostcloselyinteract.Thisinteractionisfairlycomplex.Tobeginwith,rightmindfulnessmustrememberfromrightviewexactlywherethesefactorscomeinthecausalsequence,sothatitcandirectrightefforttodealwiththemintime.Second,rightmindfulnesshastorememberthatfabricationunderliesandshapesthem,sothatitcanfocusrighteffortonthemosteffectivestrategiesforusingfabricationtoturnunskillfulinstancesofattentionandconsciousnessintomoreskillfulones.Third,ithastorememberhowtoapplyskillfulinstancesofattentionandconsciousnessinfabricatingthepath.Thisentailsrememberingthat,giventhenon-linearpatternofdependentco-arising,skillfullyfabricated

consciousnessandappropriateattentioncanturnaroundandshapetheveryconditionsthatunderliethem.Thisiswhytheycanhelpinthepath’sfabrication.

Thesearetheclassiclessonsthatrightmindfulnessdrawsfromrightview,intheformofdependentco-arising,aboutconsciousnessandattention.

However,becauseofthemoderntendencytoequatemindfulnesswithbareawarenessorbareattention,wehavetolookparticularlyatwhatdependentco-arisinghastosayconcerningthenatureofattentionandconsciousness(whichisoftenconfusedwithbareawareness)andtheirrelationshiptorightmindfulness.

Thefirstlessonisthatneitherofthemisbare.Intheuntrainedmind,eachisconditionedbyintentionalactivity—throughthefactoroffabrication,andthesub-factorofintentioninname-and-form—sothatbythetimetheycomeintocontactwithsensorydata,theyarealreadypreconditionedbyignorancetoreceiveandattendtothosedatainaparticularway.

Eveninthemindonthepaththeyarestillpreconditioned,becausethepurposeofknowledgeintermsofrightviewistoconditionconsciousnessandattentioninanotherdirection,towardtheendingofsuffering.Onlywhenignoranceistotallyeradicated,attheculminationofthepath,isthereanexperienceofunconditionedawareness.Untilthatpoint,consciousnessandattentionareinevitablypurposefulinaimingathappiness:unskillfullyintheuntrainedmind;withincreasingskillinthemindonthepath.

Thesecondlessonisthatneitherattentionnorconsciousnessisidenticalwithmindfulness.Consciousnessistheactofreceivingandregisteringphenomena;attention,theactofchoosingwhichphenomenatofocuson.However,eventhoughthesefunctionsarenotidenticalwithmindfulness,theydoplayaroleintheestablishingofmindfulness,becausetheyarebothrelatedtotheactivityofremainingfocused,inthatattentionisthequalitythathastostayfocusedonthemostimportanteventsdetectedthroughconsciousnessinthepresent.Inthecaseofconsciousness,thediscoursespresentthisrelationshiponlyinanimplicitway,forconsciousnessisnotmentionedbynameinthesatipaṭṭhānaformula.However,theformulawouldobviouslynotworkwithoutthepresenceofconsciousness.Therelationshipismoreexplicitinthecaseofattention,forMN118—inshowinghowthesixteenstepsofbreathmeditationfulfillthepracticeofsatipaṭṭhāna—speaksofcloseattentiontothebreathintermsthatconnectitwiththeactivityofremainingfocusedandalert(seeChapterSix).

Therelationshipbetweenmindfulnessandattentiongrowsevencloserwhenmindfulnessbecomesrightmindfulness;andattention,appropriate

attention.Asthesequalitiesaretrainedtoactskillfullyfortheendofsuffering,theybothbecomeformsofanupassanā,orremainingfocusedonsomething.InChapterOne,wehavealreadynotedhowthishappensinthecaseofmindfulness.Inthischapter,wewillseehowappropriateattentionisaformofdhammānupassanā—theactofremainingfocusedonmentalqualities—directedbytheframeworkofthefournobletruthswiththepurposeofperformingthedutiesappropriatetothefournobletruthsinrelationtothosequalities.

Thismeansthat,althoughmindfulnessisnotidenticalwithbareattention,appropriateattention—asapurposefulprocessguidedbytheagendaofrightview—servesasanaspectofrightmindfulness.

Atthesametime,rightmindfulnessplaysaroleintrainingattentiontobeappropriate.Byrememberingthatbothconsciousnessandattentionareshapedbyfabrication,whichinturnisshapedeitherbyignoranceorknowledge,rightmindfulnessisabletosupervisethetaskofusingthisknowledgetoprovidefabricated—andthuspurposeful—consciousnessandattentionwithaskillfulpurpose.

Tounderstandhowthisisdone,wehavetolookinmoredetailatthefactorsofdependentco-arisingthatprovideconsciousnessandattentionwiththeirsenseofpurpose.Andthemostcoherentwaytodothatistoreviewtheabovefactorsinforwardorder,startingwithignorance.

“Ignorance”inthecontextofdependentco-arisingdoesn’tmeanageneraldelusionorlackofinformation.Itmeansnotviewingexperienceintermsofthefournobletruths.Anyotherframeworkforviewingexperience,nomatterhowsophisticated,wouldqualifyasignorance.TypicalexamplesgivenintheCanon(MN2,MN38,SN12:20)includeseeingthingsthroughtheframeworkofselfandother,orofexistenceandnon-existence:WhatamI?WhatamInot?DoIexist?DoInotexist?Dothingsoutsidemeexist?Dotheynot?

Viewingexperiencewithrightviewmeansnotgettinginvolvedintryingtoanswerthesequestions.Instead,rightviewfocusesdirectlyonthequestionsofwhatstressis,howit’scaused,andhowitcanbebroughttoanend.AswenotedinChapterOne,viewingexperienceintermsofthefournobletruthsalsoincludesunderstandingthemotivationforusingthisframeworkandknowingthetasksdirectedbytheframework:comprehendingstress,abandoningitsorigination,realizingitscessation,anddevelopingthepathtoitscessation.

Themotivation,ofcourse,isthedesiretoputanendtosufferingand

stress.Withoutthisdesire,youwouldseenoreasontoreplaceignorancewithknowledge,andthepathwouldnevertakeroot.Inrecognitionofthefactthatallphenomenaarerootedindesire(AN10:58;SN51:15),youhavetoreplacethedesiresunderlyingignorancewiththedesiretofocusprimaryattentiononhowtounderstandsufferingandbringittoanend.Youadopttheframeworkofthefournobletruthsbecauseyou’reconvincedthatitwilldirectyoutowhereyouwanttogo.

Asforthetasksdictatedbytheframework,theseareanessentialelementintheknowledgereplacingignoranceaswell.ThePāliwordtheBuddhachoseforignorance—avijjā—istheoppositeofvijjā,whichmeansnotonly“knowledge”butalso“skill,”asintheskillsofadoctororanimal-trainer.Instatingthatpeoplesufferfromnotknowingintermsofthefournobletruths,hewasn’tjustsayingthattheylackinformationordirectknowledgeofthosetruths.Hewasalsosayingthattheylackskillinhandlingthem.Theysufferbecausetheydon’tknowwhatthey’redoing.

Thislackofskillconditionsthewaythemindintentionallyfabricatesormanipulatesbodilystates,verbalevents,andmentalstates.Aswenotedintheprecedingchapter,thebreathistheprimarymeansforfabricatingbodilystates,andpracticalexperienceshowsthat—ingivingrisetofeelingsofcomfortordiscomfort—ithasanimpactonmentalstatesaswell.Evenjustbreathing,whencoloredbyignorance,canactasacauseofsuffering.Asforverbalevents,directedthoughtandevaluationarethemeansforfabricatingsentences.Mentalstatesarefabricatedbyfeelingsofpleasure,pain,andneitherpleasurenorpain;andbyperceptions—thelabelsthemindappliestothings.

Theroleoffabricationhereistotakethekarmicpotentialsforexperiencecomingfrompastactionsandtoshapethemintoactualpresentexperience,atthesametimeintroducingapurposefulelementintothatexperience.Forinstance,withreferencetothefiveaggregates(khandhas):

“Andwhydoyoucallthem‘fabrications’?Becausetheyfabricatefabricatedthings,thustheyarecalled‘fabrications.’Whatdotheyfabricateasafabricatedthing?Forthesakeofform-ness,theyfabricateformasafabricatedthing.Forthesakeoffeeling-ness,theyfabricatefeelingasafabricatedthing.Forthesakeofperception-hood…Forthesakeoffabrication-hood…Forthesakeofconsciousness-hood,theyfabricateconsciousnessasafabricatedthing.Becausetheyfabricatefabricatedthings,theyarecalledfabrications.” —SN22:79

Thismeansthatconditionedexperience,evenatthemostbasiclevel,isfor

thesakeofsomethingatalltimes,bothinthepresentandonintothefuture.Now,this“forthesakeofsomething”functionsonmanylevels.AsSN22:60indicates,themindisn’tinfatuatedwiththeaggregatesfortheirownsake;it’sinfatuatedwiththemforthesakeofthepleasurestheyprovide.Inotherwords,they’retools.Becausethemindusestheaggregatesastoolsinthepursuitofpleasure,experiencestartsbyfabricatingthetoolsitwants.

Thisprocessoffabricationrelatestoallthreetimeframes.Informedbythepast,itshapesthepresentasitleanstowardtothefuture.ThefutureorientationoffabricationisillustratedbytheskillfulverbalfabricationswenotedinMN118,whichareexpressedinthefuturetense:“Iwillbreathe.…”Thesameprinciple,ofcourse,operatesinunskillfulverbalfabricationsaswell.Atthesametime,thepurposeatwhichfabricationaimshastobeshapedbymemoriesfromthepast,ofwhathasandhasn’tworkedinproducinghappiness.Aslongasthosememoriesareignorant,thepresent-andfuture-leaningqualityoffabricationwillleantowardsufferingandstress.

AsSN22:79shows,thefactorofsensoryconsciousnessthatfollowsonfabricationisanythingbutpassiveawareness.It’scoloredandmotivatedbythesenseofpurposeprovidedbytheignorantfabricationsthatturnitfromapotentialintoanactuality.SN22:54illustratestheactivenatureofconsciousnesswithananalogy:Consciousnessislikeaseedthatgrowsandproliferatesbyfeedingoffthesoilprovidedbyform,feeling,perceptions,andfabrications.Asdependentco-arisingshows,amongtheproliferationsproducedbythisconsciousnessisaclusterofmentalandphysicaleventscalledname-and-form.

Thisisthestage,undertheheadingof“name,”whereattentionoccurs.Asifthepreconditionsforattentionweren’talreadycomplexenough,itsco-conditionsinname-and-formaddanotherlevelofcomplexity.“Form”meanstheformofthebodyasexperiencedfromwithinaspropertiesofearth(solidity),water(liquidity),wind(energy),andfire(heat),andasshapedbytheactivityofbreathing(partofthewindproperty).“Name”includesnotonlyattention,butalsointention,again(asarepetitionoffabricationingeneral);feelingandperception,again(asarepetitionofmentalfabrication);andcontact,whichhereapparentlymeanscontactamongallthefactorsalreadylisted.Therepetitionofthesefactorsisanillustrationofthenon-linearnatureofthecausalsequence.

Alloftheseconditions,actingtogetherundertheinfluenceofignoranceintheunawakenedmind,coloreveryactofattentiontocontactwiththeworldofthesixsenses:sight,hearing,smell,taste,thetactilesense,andtheintellect

thatknowsmentalqualitiesandideas.Thisiswhywhatmayappeartobeasimpleactofattentionisanything

butsimple,andanythingbutbare.It’sshaped,consciouslyornot,byviewsandtheintentionalactionsinformedbythoseviews.Ifthoseviewsareignorant,theactofattentionisconditionedtobeinappropriate:appliedtothewrongthings,inthewrongframework,andforthewrongreasons,aggravatingtheproblemofstressandsufferingratherthanalleviatingit.

“Thereisthecasewhereanuninstructed,run-of-the-millperson—whohasnoregardfornobleones,isnotwell-versedordisciplinedintheirDhamma;whohasnoregardforpeopleofintegrity,isnotwell-versedordisciplinedintheirDhamma—doesnotdiscernwhatphenomena[dhamma]arefitforattentionorwhatphenomenaareunfitforattention.Thisbeingso,hedoesnotattendtophenomenafitforattentionandattends(instead)tophenomenaunfitforattention.…“Thisishowheattendsinappropriately:‘WasIinthepast?WasInotinthepast?WhatwasIinthepast?HowwasIinthepast?Havingbeenwhat,whatwasIinthepast?ShallIbeinthefuture?ShallInotbeinthefuture?WhatshallIbeinthefuture?HowshallIbeinthefuture?Havingbeenwhat,whatshallIbeinthefuture?’Orelseheisinwardlyperplexedabouttheimmediatepresent:‘AmI?AmInot?WhatamI?HowamI?Wherehasthisbeingcomefrom?Whereisitbound?’“Asheattendsinappropriatelyinthisway,oneofsixkindsofviewarisesinhim:TheviewIhaveaselfarisesinhimastrue&established,ortheviewIhavenoself…ortheviewItispreciselybymeansofselfthatIperceiveself…ortheviewItispreciselybymeansofselfthatIperceivenot-self…ortheviewItispreciselybymeansofnot-selfthatIperceiveselfarisesinhimastrue&established,orelsehehasaviewlikethis:Thisveryselfofmine—theknowerthatissensitivehere&theretotheripeningofgood&badactions—istheselfofminethatisconstant,everlasting,eternal,notsubjecttochange,andwillendureaslongaseternity.Thisiscalledathicketofviews,awildernessofviews,acontortionofviews,awrithingofviews,afetterofviews.Boundbyafetterofviews,theuninstructedrun-of-the-millpersonisnotfreedfrombirth,aging,&death,fromsorrow,lamentation,pain,distress,&despair.Heisnotfreed,Itellyou,fromsuffering&stress.” —MN2

Theissue,then,ishowtoturnattentionintoappropriateattention,focusedontherightquestions,toavoidthisfetterofviews.Oneseeming

optionwouldbetousesomethingunconditionedorunfabricatedasatooltofreeattentionfromtheconditionsofignoranceandfabrication,butthatisanimpossibility,fortheunfabricatedisnotthecauseofanything(MN1)andhasnofeatures—noarisingorpassingaway—bywhichitcouldbeusedasatool.

“Nowthesethreeareunfabricatedcharacteristicsofwhatisunfabricated.Whichthree?Noarisingisdiscernable,nopassingawayisdiscernable,noalterationwhilestayingisdiscernable.” —AN3:47

Becausetheunfabricatedcannotbeusedinanyway,thereisonlyonepossibleapproach:theBuddha’sstrategyofusingtheprocessesoffabricationinformedbyskillfulknowledgetofreethemindfromthefabricationsconditionedbyignorancesoastoarriveattheunfabricated.Thisiswhyhecalledhisstrategyapath:Justasapathtoamountaindoesn’tcausethemountain,yetfollowingitcantakeyouthere;inthesameway,thepathdoesn’tcausetheunfabricated,buttheactoffollowingthepathcanarriveattheunfabricated.Thedynamicofthisstrategyexplainswhythepath,asaformoffabrication,issoself-referential:Ontheonehand,ittakesthefabricatednatureofexperience,whichissooftenunskillful,andappliesrightefforttofabricateitinaskillfulway.Ontheotherhand,itaimsatdevelopingdispassionforallfabrications,whichmeansthatultimatelyithastoturnattentiontorelinquishingitself.

Aswenotedintheprecedingchapter,therearestagesinthisprocess.FirsttheBuddharecommendsmasteringfabricationbyusingitasatooltodisbandignorantfabrications.Thenhehasyouobserveitasit’sbeingused,sothatfinallyyouabandonpassionforfabricationofanytype.Thisisthebasicdynamicofthepath.

Thestandarddescriptionofdependentco-arisingshowsthatwhenignoranceisfullyended,allthesucceedingfactors—includingfabrication—alsoend.However,becausethetypeofknowledgethatreplacesignoranceinvolvesmasteringaskill,therearetwoimportantpointstonote:

1)Ignoranceisovercomegradually,instages,asunskillfulfabricationsareincreasinglystilledthroughmasteringtheactivityofskillfulfabricationsaimedatdispassion.Thisiswhythepathprogressesinastep-by-stepmannerasdispassiongrowsmoreencompassingtothepointultimatelywherefabricationstotallydisband.

2)Theknowledgethatreplacesignoranceisnotadisinterestedawarenessofthingsastheyare.AstheBuddhapointedout,hetaughtonlystressandtheendofstress(SN22:86).Thecategoriesofrightviewaremeanttohelpin

bringingabouttheendofstress.Thismeansthatthey’repurposeful,aimeddirectlyatdevelopingtheskillsneededtobringstresstoanend.

Becausetheroleofattentiononthepath—asappropriateattention—isshapedbyfabrications,it,too,hastobepurposeful.Itcannotbemerelyreceptiveall-around.Itmustaimatputtinganendtotheeffluents(āsava):unskillfulimpulsestowardsensuality,becoming,andignorancethat“flowout”ofthemindandkeepitreturningagainandagaintostress.Forthisreasontheroleofappropriateattentionistochoosetoavoidissuesthatwillencouragetheeffluentsandtofocusonissuesthatwillhelpgetridofthem.

“Thewell-instructeddiscipleofthenobleones—whohasregardfornobleones,iswell-versed&disciplinedintheirDhamma;whohasregardformenofintegrity,iswell-versed&disciplinedintheirDhamma—discernswhatphenomenaarefitforattentionandwhatphenomenaareunfitforattention.Thisbeingso,hedoesnotattendtophenomenaunfitforattentionandattends[instead]tophenomenafitforattention.“Andwhatarethephenomenaunfitforattentionthathedoesnotattendto?Whateverphenomenasuchthat,whenheattendstothem,theunariseneffluentofsensualityarisesinhim,andtheariseneffluentofsensualityincreases;theunariseneffluentofbecomingarisesinhim,andtheariseneffluentofbecomingincreases;theunariseneffluentofignorancearisesinhim,andtheariseneffluentofignoranceincreases.Thesearethephenomenaunfitforattentionthathedoesnotattendto.“Andwhatarethephenomenafitforattentionthathedoesattendto?Whateverphenomenasuchthat,whenheattendstothem,theunariseneffluentofsensualitydoesnotariseinhim,andtheariseneffluentofsensualityisabandoned;theunariseneffluentofbecomingdoesnotariseinhim,andtheariseneffluentofbecomingisabandoned;theunariseneffluentofignorancedoesnotariseinhim,andtheariseneffluentofignoranceisabandoned.Thesearethephenomenafitforattentionthathedoesattendto.Throughhisnotattendingtophenomenaunfitforattentionandthroughhisattendingtophenomenafitforattention,unariseneffluentsdonotariseinhim,andariseneffluentsareabandoned.“Heattendsappropriately:Thisisstress…Thisistheoriginationofstress…Thisisthecessationofstress…Thisisthewayleadingtothecessationofstress.Asheattendsappropriatelyinthisway,threefettersareabandonedinhim:identification-view,doubt,andgraspingathabits&

practices.” —MN2

Thispassageshowsthatappropriateattentionisdirectlyconnectedtorightview,asitkeepsthemindfocusedonthecategoriesofrightview.Otherpassagesshowthatappropriateattentionalsoattendstothedutiesappropriatetothesecategories.Forexample,ithelpsincomprehendingthefiveclinging-aggregates,whichareidenticalwiththetruthofstress(SN56:11):

Ven.Sāriputta:“Avirtuousmonk,Koṭṭhitamyfriend,shouldattendinanappropriatewaytothefiveclinging-aggregatesasinconstant,stressful,adisease,acancer,anarrow,painful,anaffliction,alien,adissolution,anemptiness,not-self.Whichfive?Theformclinging-aggregate,thefeelingclinging-aggregate,theperceptionclinging-aggregate,thefabricationsclinging-aggregate,theconsciousnessclinging-aggregate.Avirtuousmonkshouldattendinanappropriatewaytothesefiveclinging-aggregatesasinconstant,stressful,adisease,acancer,anarrow,painful,anaffliction,alien,adissolution,anemptiness,not-self.Foritispossiblethatavirtuousmonk,attendinginanappropriatewaytothesefiveclinging-aggregatesasinconstant…not-self,wouldrealizethefruitofstreamentry.”[Thispassagegoesontosaythatthiscontemplationcanleadallthewaytoarahantship.] —SN22:122

Similarly,SN46:51(seeChapterNine)showshowappropriateattentionisusedtostarvethefivehindrances(thushelpingtoabandontheoriginationofstress)andtofeedthesevenfactorsforawakening(tohelpdevelopthepath).Thesearesomeofthewaysinwhichappropriateattentionfocusesbothonthenobletruthsandonaccomplishingtheirattendanttasks.

AswewillseeinChapterNine,thefourtopicsmentionedinthesedescriptionsofappropriateattention—thefournobletruths,thefiveclinging-aggregates,thefivehindrances,andthesevenfactorsforawakening—allcomeunderthefourthframeofreference:theactofremainingfocusedonmentalqualitiesinandofthemselves.AndaswewillseeinChapterSix,theprimaryuseofthisframeofreferenceistosubduegreedanddistresswithreferencetotheworld.Forthisreason,theactivityofappropriateattention—bothintermsofthetopicsitfocusesonandintermsofitspurposeforfocusingonthem—fallssquarelyunderthefourthestablishingofmindfulness.Informedbyrightview,appropriateattentionalsoincludesthequalitiesofalertnessandardencyinremainingfocused.Allitneedsis

mindfulness—toremembertostayfocused—andtheidentitywiththefourthestablishingiscomplete.

Allofthisshowsthatthereisnoroleforbareattentionorbareawarenessonthepath.Instead,thetypeofattentionthatdoesplayaroleinthepathisaimedsomewhere:atdispassion.Itplaysanactive,purposefulroleinfocusingawarenessonhowtheprocessesoffabricationarecausingstressandhowtheycanberedirectedtoactasthepathtotheendofstress.

Thesequenceoffactorslistedindependentco-arisingshowswhatrightmindfulnessneedstorememberinordertosupervisethereconditioningofattentiontomakeitappropriate.Tobeginwith,thereneedstobeatleastarudimentaryunderstandingofthefournobletruthstocounteractignorance.Thiscorrespondstorightview.Thishastobefollowedbyanactofthewill—fabrication—toactonthedutiesassignedbyrightview.Thiscorrespondstorightresolveandrighteffort.Finally,undername-and-form,therehastobetheabilitytoremembertoestablishattentionintheproperframeworksoastokeeptheseviewsanddutiesinmindinawaythatwilldevelopthesteadinessofconcentrationinwhichthemindcanremembertoapplylessonslearnedfromthepast,andtopickupnewknowledgefromthepresentthatcanbeappliedinthefuture.Thesearethedirectdutiesofrightmindfulness.

ThissequenceoffactorsexplainswhyMN117statesthatthefactorsofrightview,righteffort,andrightmindfulnesshavetocirclearoundeveryfactorofthepathsoastoleadtorightconcentration.Withoutthesecombinedfactors,theprocessesoffabricationwouldeasilyslipbackintotheirold,unskillfulways.Withthesefactors,fabricationcanbeemployedtodevelopallthefactorsofthepath.

Aswenotedabove,fabricationrelatestoallthreetimeperiods—past,present,andfuture.Thisiswhythepracticeofrightmindfulnesshastorelatetoallthreetimeperiodsaswell:tothepastthroughmindfulness,tothepresentthroughalertness,andtoboththepresentandthefuturethroughardency.Otherwise,rightmindfulnesswouldnotbeabletoencompassalltheaspectsoffabricationanddirectthemtowardrightconcentration.

Rightconcentrationinturnprovidesanexcellentopportunityforgaininginsightintotheroleplayedbyfabricationinshapingexperience.Itdoesthisinfiveinterconnectedways.

1)Toconcentratethemindonanyofthethemesprovidedbyrightmindfulness,youhavetofocusontheroleoffabricationinshapingsensoryexperience,foronlywhenthisfactorismanagedskillfullycanrightmindfulnessperformitsfunctionof“subduinggreedanddistresswithreferencetotheworld”ofthesenses.Inotherwords,onlywhenyouare

sensitivetothefabricatednatureofgreed,distress,andthesenseoftheworldnourishinggreedanddistress,canyousuccessfullydisbandthemsothattheydon’tdisturbthefocusoftheconcentrationyou’retryingtodevelop.Thissensitivityhelpstobringunskillfulprocessesoffabricationoutoftheunconsciousandintothelightofday.

2)Theensuingstateofconcentration—especiallywhenfocusedonthebreath—requiresfurthersensitivitytoallthreeformsofskillfulfabricationwithintheconcentrationitself:

sensitivitytothebreath(bodilyfabrication);theuseofdirectedthoughtandevaluation(verbalfabrication)inthefirst

jhānatobringthemindtostillnessandtoinducefeelingsofpleasure(mentalfabrication);

andtheuseofperception(alsomentalfabrication)tokeepthemindwiththebreath.

Notethattheseformsoffabricationinvolvenotonlytheaggregateoffabrication,butalsotheaggregatesofform,feeling,andperception.Thismeansthatthepracticeofrightconcentrationtakesadvantageofthefabricatednatureofalltheaggregatestoshapetheminapositivedirection:intothepeacefulandpleasantabidingofjhāna.

3)Onceyouhaveacquiredatasteofthepeacefulpleasurethatcomesfromfabricatingstatesofconcentration,youhaveastandardagainstwhichtomeasurethepleasurescreatedbythefabricationsofgreed,distress,andallotherunskillfulmentalstatesusedtocreatepleasureintermsoftheworld.Throughthiscomparison,youlearnanimportantlesson:thecalmerthefabrication,thebetter.

4)Oncethemindisestablishedinrightconcentration,itacquiresasolid,stillframeofreferenceagainstwhichitcanobserveevensubtlermovementsoffabricationwithintheconcentrationitself.

5)Asthemind’ssensitivitygrowssubtler,itcanseethestresscausedbyrelativelygrosserlevelsoffabricationwithintheconcentration,whichinducesittoletthemfallawayinfavorofcalmerlevelsoffabrication.Asthevariouslayersoffabricationfallaway,themindprogressesthroughincreasinglysubtleandstablelevelsofconcentration.

“Whenonehasattainedthefirstjhāna,speechhasbeencalmed.Whenonehasattainedthesecondjhāna,directedthought&evaluationhavebeencalmed.Whenonehasattainedthethirdjhāna,rapturehasbeencalmed.Whenonehasattainedthefourthjhāna,in-&-outbreathinghasbeencalmed.Whenonehasattainedthecessationofperception&

feeling[whichliesbeyondthedimensionofneitherperceptionnornon-perception],perception&feelinghavebeencalmed.” —SN36:11

Infact,thisprocessionthroughthelevelsofconcentrationallthewaytothecessationofperceptionandfeelingisoneofthewaysinwhichawakeningisachieved.Thisisbecausetheattainmentofthecessationofperceptionandfeelingentailstheendingofallthreetypesoffabrication.That,inturn,entailsalevelofinsightthatattheveryleastcanbringaboutthepenultimatelevelofawakening,non-return.Inonesense,thisinsightisthelogicaloutcomeofthepursuitofevermorerefinedstatesofcalm,basedonevermorerefinedtypesoffabrication.Inanothersense,however,thisinsightcomesfromaradicalbreakfromthisprogression,inthatitconfrontsthefactthatalltypesoffabrication,nomatterhowrefined,involvesomelevelofstressanddisturbance.Theonlywaytofindtruecalmistoabandonfabricationaltogether.Thisishowthepursuitofcalmultimatelyleadstotheunfabricatedeaseofunbinding.

Sotheunderlyingdynamicofthefivewaysinwhichrightconcentrationcanfosterinsightintotheprocessesoffabricationisoneofsensitivitythroughmanipulation,followedbytheuseofthatsensitivitytobringaboutcalm.ThissamedynamicisreflectedinthebasicpatternoftheBuddha’ssixteenpurposefulstepsforbreathmeditation.

Forinstance,inthefirsttetrad:Whenattentionisdirectedtothebreathasanobjectofmindfulnessandconcentration,youbecomesensitivetothewayinwhichin-and-outbreathingfabricatestheexperienceofthebody.Fromthatsensitivity,youcanallowthatfabricationtogrowcalm.Similarlyinthesecondtetrad,withthestepsconnectedwithfeeling:Youusethebreathtodevelopraptureandfeelingsofpleasure,bothofwhichhelpthemindtosettledown.Asyoudothis,youbecomesensitivetotheeffectthatfeelings—andtheperceptionsaroundthem—haveonthemind.Thenyoucanallowthateffecttogrowcalm.Similarlyinthethirdtetrad,withthestepsassociatedwiththemind:Asyouusetheprocessesoffabricationtobringthemindintobalance—gladdeningitwhenitsenergyislow,steadyingitwhenitsenergyiserratic—youbecomesensitizedtohowthethreeformsoffabricationhaveaneffectonit.Thatenablesyoutoreleaseitfromthem.Inthefourthtetrad,yourhands-onknowledgeoffabricationsensitizesyoutotheinconstantnatureofanythingfabricated.Thatallowsyoutodevelopdispassionforthefabricationsyouseeasgross.Withdispassioncomescalming:Thosefabricationsceaseandcanberelinquished.Asthissensitivitytoinconstancyisappliedtoincreasinglysubtlelevelsoffabrication,itultimatelyarrivesattheradicalcalmoftotaldispassion,totalcessation,and

totalrelinquishment.Thisdynamicofsensitizingthemindtofabricationbyfocusingattention

onhowtocalmfabricationsisoneoftheprimarywaysinwhichrightmindfulnesstrainsattentiontobecomeappropriateattention.Indoingso,itcanuseappropriateattention—especiallyinthefourthtetrad,whichisconnectedwiththefourthframeofreference—toturnaroundandhelpintherefiningofthefabricationsthatconditionit.Thisshowshowthenon-linearaspectofdependentco-arisingisnotamereformality.It’sofimmensepracticalvalueinthepractice.

Inasimilarway,thedynamicofsensitizingthemindtofabricationbylearninghowtocalmfabricationsisalsothebasicstrategybywhichthesixteenstepsdeveloptranquilityandinsightintandem.Astheyworktogether,theyfosterbothrightconcentrationandrightview,makingrightviewmorepreciseinitsunderstandingoftheeffectsoffabricationsothatitdevelopsthedispassionleadingtofullunbinding.

However,thequalitiesoftranquilityandinsightdon’talwaysdevelopsmoothlyintandem,forsometimesinsightovertakestranquility,inwhichcaseyouhavetofocusparticularattentiononthestepofsteadyingthemind.Inothercases,it’spossible—onattainingthepleasure,rapture,andequanimityofjhāna—tobecomecomplacentandtostopshortofthegoal.

“Justasifamanweretograspabranchwithhishandsmearedwithresin,hishandwouldsticktoit,gripit,adheretoit;inthesameway,themonkenters&remainsinacertainpeacefulawareness-release.Heattendstothecessationofself-identification,butasheisattendingtothecessationofself-identificationhisminddoesn’tleapup,growconfident,steadfast,orfirminthecessationofself-identification.Forhim,thecessationofself-identificationisnottobeexpected.…“Justasiftherewereawaste-waterpoolthathadstoodforcountlessyears,whereamanweretoblockalltheinletsandopenalltheoutlets,andtheskyweretonotraindowningoodstreamsofrain:thebreachingofthewaste-waterpool’sembankmentwouldnotbeexpected;inthesameway,themonkenters&remainsinacertainpeacefulawareness-release.Heattendstothebreachingofignorance,butasheisattendingtothebreachingofignorancehisminddoesn’tleapup,growconfident,steadfast,orfirminthebreachingofignorance.Forhim,thebreachingofignoranceisnottobeexpected.”—AN4:178

Incaseslikethese,rightview,righteffort,andrightmindfulnessneedto

worktogetherwithappropriateattentiontoprovideothertoolsthatwillmaketheheartleapupandgrowfirmattheprospectofthecessationofself-identificationandthebreachingofignorance.Thesetoolsarecomposedoftheverbalfabricationofdirectedthoughtandevaluation,andthementalfabricationofperceptions,designedtodevelopinsightleadingtodispassionfortheprocessoffabricationatworkintheactivityofjhānaitself.Rightviewprovidestheframeworkforunderstandingwhyit’sdesirabletousetheseinsight-inducingfabrications;appropriateattentiondirectsattentiontothem;rightmindfulnesskeepstheminmind;andrighteffortprovidestheenergytousethemeffectively.

Thesefabricationscanbeappliedatanylevelinthepracticeofjhāna.AlthoughSN36:11,above,tracesapathtoawakeningthroughallthelevelsofconcentration,AN9:36showsthatawakeningcancomeaboutevenwithcontemplationofjustthefirstjhāna.

“‘Itellyou,theendingofeffluentsdependsonthefirstjhāna.’Thusithasbeensaid.Inreferencetowhatwasitsaid?…“Supposethatanarcherorarcher’sapprenticeweretopracticeonastrawmanormoundofclay,sothatafterawhilehewouldbecomeabletoshootlongdistances,tofireaccurateshotsinrapidsuccession,andtopiercegreatmasses.Inthesameway,thereisthecasewhereamonk,quitesecludedfromsensuality,secludedfromunskillfulqualities,enters&remainsinthefirstjhāna:rapture&pleasurebornofseclusion,accompaniedbydirectedthought&evaluation.Heregardswhateverphenomenatherethatareconnectedwithform,feeling,perception,fabrications,&consciousness,asinconstant,stressful,adisease,acancer,anarrow,painful,anaffliction,alien,adisintegration,anemptiness,not-self.Heturnshismindawayfromthosephenomena,andhavingdoneso,inclineshismindtothepropertyofdeathlessness:‘Thisispeace,thisisexquisite—thepacificationofallfabrications;therelinquishingofallacquisitions;theendingofcraving;dispassion;cessation;unbinding.’“Stayingrightthere,hereachestheendingoftheeffluents.Or,ifnot,then—throughthisveryDhamma-passion,thisDhamma-delight,andfromthetotalwastingawayofthefivelowerfetters[self-identificationviews,graspingathabits&practices,uncertainty,sensualpassion,andirritation]—heisduetoarisespontaneously[inthePureAbodes],theretobetotallyunbound,neveragaintoreturnfromthatworld.” —AN9:36

Notethefourstepsinthisprocess.First,youmasterbodily,verbal,and

mentalfabricationstothepointwheretheysettlethemindinthefirstjhāna.Second,youfocusattentiononthefactthatthefirstjhānaiscomposedoffabricationswithinherentlimitations.Theperceptionslistedinthispassage—identicaltotheperceptionsofappropriateattentionappliedtotheclinging-aggregatesinSN22:122,quotedabove—areanexpansionofthemorecommonlistofthree:theperceptionofinconstancy(“adisintegration”),theperceptionofstress(“adisease,acancer,anarrow,painful,anaffliction”),andtheperceptionofnot-self(“alien,anemptiness”).Thepurposehereistoinduceasenseofdispassionforthefabricationsofjhāna.

Thethirdstepistodevelopperceptionsthatinclinethemindtolookfavorablyontheprospectofadeathlesshappinessthatwouldbefreefromthelimitationsoffabrication.(“Thisispeace,thisisexquisite.…”)Finally,youhavetoremember—i.e.,bemindful—toprotectthemindfromdevelopingasenseofpassionfortheexperienceofthedeathless,forthatpassionformsthefinalobstacletototalrelease.

Rightmindfulnessplaysseveralrolesinthisprocess.Tobeginwith,itactsasthethemeonwhichthemindisconcentratedsoastoenterjhāna.Thenitplaysasupervisoryroletoremindyounottogetstuckonthatattainment:remindingyoutolookforthelimitationsofthatjhāna,andremindingyouoftheperceptionsthatwillhelptowardthatend.Italsoremindsyoutoviewtheendingoffabrications—eventhefabricationsofthepath—inapositivelight,andtoabandonpassionevenforthemuchgreaterhappinessofthedeathlessthatappearswhenfabricationsfallaway.

Similarly,appropriateattentionplaysapurposefulrolethroughoutthesesteps,directingyoufirsttotheobjectofyourconcentration,then—aswehavenoted—turningattentiontotheprocessesfabricatingthatstateofconcentration,attendingtotheperceptionsthatwilldevelopdispassionforthatconcentration,andlookingforanypassionthatmayarisearoundtheexperienceofthedeathless.

Althoughappropriateattentionlooksforthingsastheyaredirectlyexperiencedthroughoutthestagesofgaininginsightintojhāna,italsoknows—whenremindedbyrightmindfulness—whichexperiencesandfabricationstochoosetoattendtoatwhichstageintheprocess.Forinstance,whenthemindisbeginningtosettledowninjhāna,that’snotatimetofocusonthedrawbacksofjhāna.Whenthetimecomestofocusondevelopingdispassionforjhāna,that’snotatimetofocusonhowmuchpleasureandrapturethejhānaentails.Inthisway,appropriateattentionisselectiveinwhatitattendstobecause,informedbyrightviewandrightmindfulness,it’saimedataparticulargoal:thestep-by-stepmasteryoffabricationsleadingto

theendingofstress.Onlyatfullawakening,withthefullcompletionofthedutiesassociated

withthefournobletruths,doestheminddropallagendasandexperiencethingssimplyastheyare—orinthetermsoftheCanon,purelyastheyhavecometobe,freefromtheactivityofpresentfabrication:

“Visionarose,insightarose,discernmentarose,knowledgearose,illuminationarosewithinmewithregardtothingsneverheardbefore:‘Thisisthenobletruthofstress’…‘Thisnobletruthofstressistobecomprehended’…‘Thisnobletruthofstresshasbeencomprehended.’…“‘Thisisthenobletruthoftheoriginationofstress’…‘Thisnobletruthoftheoriginationofstressistobeabandoned’…‘Thisnobletruthoftheoriginationofstresshasbeenabandoned.’…“‘Thisisthenobletruthofthecessationofstress’…‘Thisnobletruthofthecessationofstressistobedirectlyexperienced’…‘Thisnobletruthofthecessationofstresshasbeendirectlyexperienced.’…“‘Thisisthenobletruthofthewayofpracticeleadingtothecessationofstress’…‘Thisnobletruthofthewayofpracticeleadingtothecessationofstressistobedeveloped’…‘Thisnobletruthofthewayofpracticeleadingtothecessationofstresshasbeendeveloped.’“And,monks,aslongasthis—mythree-round,twelve-permutationknowledge&visionconcerningthesefournobletruthsastheyhavecometobe—wasnotpure,Ididnotclaimtohavedirectlyawakenedtotherightself-awakeningunexcelledinthecosmoswithitsdevas,Māras,&Brahmās,withitspeoplewiththeircontemplatives&brahmans,theirroyalty&commonfolk.Butassoonasthis—mythree-round,twelve-permutationknowledge&visionconcerningthesefournobletruthsastheyhavecometobe—wastrulypure,thenIdidclaimtohavedirectlyawakenedtotherightself-awakeningunexcelledinthecosmos.…Knowledge&visionaroseinme:‘Unprovokedismyrelease.Thisisthelastbirth.Thereisnownofurtherbecoming.’”—SN56:11

Thethreeroundsinthisknowledgeandvisioncorrespondtothethreelevelsofknowledgeforeachofthenobletruths:knowingthetruth,knowingthedutyappropriatetothetruth,andknowingthatthedutyhasbeencompleted.Thetwelvepermutationscomefromapplyingthesethreelevelstoallfourofthetruths(3x4=12).Whenthisknowledgeandvisionis

completelypure,ityieldsreleaseandtheknowledgeandvisionofrelease.Theconsciousnessattainedthroughthisreleaseistheonlytypeof

awarenessthattheCanonrecognizesastrulyunconditioned,for—unlikeeveryotherformofconsciousness—itcanbeknownwithoutrecoursetosensorycontact,evencontactattheintellect.

“‘Consciousnesswithoutsurface,endless,radiantallaround,hasnotbeenexperiencedthroughtheearthnessofearth…theliquidityofwater…thefierinessoffire…thewindinessofwind…theallnessoftheall.’” —MN49

The“allnessoftheall”hereisareferencetotheworldofthesixinternalandexternalsensemedia.

“Whatistheall?Simplytheeye&forms,ear&sounds,nose&aromas,tongue&flavors,body&tactilesensations,intellect&ideas.This,monks,istermedtheall.Anyonewhowouldsay,‘Repudiatingthisall,Iwilldescribeanother,’ifquestionedonwhatexactlymightbethegroundsforhisstatement,wouldbeunabletoexplain,andfurthermore,wouldbeputtogrief.Why?Becauseitliesbeyondrange.” —SN35:23

“Beyondrange”heremeansnot“beyondtherangeofpossibleknowledge”but“beyondtherangeofadequatedescription,”forthereareothercanonicalpassagesindicatingthateventhoughthedimensionbeyondthesixsensescannotbeadequatelydescribed,itcanstillbedirectlyknown.

Ven.MahāKoṭṭhita:“Withtheremainderlessceasing&fadingofthesixcontact-media[vision,hearing,smell,taste,touch,&intellection],isitthecasethatthereisanythingelse?”Ven.Sāriputta:“Don’tsaythat,myfriend.”Ven.MahāKoṭṭhita:“Withtheremainderlessceasing&fadingofthesixcontact-media,isitthecasethatthereisnotanythingelse?”Ven.Sāriputta:“Don’tsaythat,myfriend.”Ven.MahāKoṭṭhita:“…isitthecasethattherebothis&isnotanythingelse?”Ven.Sāriputta:“Don’tsaythat,myfriend.”Ven.MahāKoṭṭhita:“…isitthecasethatthereneitherisnorisnotanythingelse?”

Ven.Sāriputta:“Don’tsaythat,myfriend.”Ven.MahāKoṭṭhita:“Beingasked…ifthereisanythingelse,yousay,‘Don’tsaythat,myfriend.’Beingasked…ifthereisnotanythingelse…iftherebothis&isnotanythingelse…ifthereneitherisnorisnotanythingelse,yousay,‘Don’tsaythat,myfriend.’Now,howisthemeaningofthisstatementtobeunderstood?”Ven.Sāriputta:“Saying…isitthecasethatthereisanythingelse…isitthecasethatthereisnotanythingelse…isitthecasethattherebothis&isnotanythingelse…isitthecasethethereneitherisnorisnotanythingelse,oneisobjectifyingthenon-objectified.Howeverfarthesixcontact-mediago,thatishowfarobjectificationgoes.Howeverfarobjectificationgoes,thatishowfarthesixcontact-mediago.Withtheremainderlessceasing&fadingofthesixcontact-media,therecomestobetheceasing,theallayingofobjectification.” —AN4:173

“Monks,thatdimensionshouldbeexperiencedwheretheeye[vision]ceasesandtheperceptionofformfades.Thatdimensionshouldbeexperiencedwheretheearceasesandtheperceptionofsoundfades…wherethenoseceasesandtheperceptionofaromafades…wherethetongueceasesandtheperceptionofflavorfades…wherethebodyceasesandtheperceptionoftactilesensationfades…wheretheintellectceasesandtheperceptionofidea/phenomenonfades:Thatdimensionshouldbeexperienced.” —SN35:117

Aftertheexperienceoftotalrelease,thearahantreturnstoanexperienceoftheworldofthesixsenses,butwithasenseofbeingdisjoinedfromitbecausethemindnolongerneedstofeedonit.

“Sensingafeelingofpleasure,[thearahant]sensesitdisjoinedfromit.Sensingafeelingofpain,hesensesitdisjoinedfromit.Sensingafeelingofneitherpleasurenorpain,hesensesitdisjoinedfromit.Thisiscalledawell-instructeddiscipleofthenobleonesdisjoinedfrombirth,aging,&death;fromsorrows,lamentations,pains,distresses,&despairs.Heisdisjoined,Itellyou,fromsuffering&stress” —SN36:6

Ven.Nandaka:“Justasifadexterousbutcherorbutcher’sapprentice,havingkilledacow,weretocarveitupwithasharpcarvingknifesothat—withoutdamagingthesubstanceoftheinnerflesh,withoutdamagingthesubstanceoftheouterhide—hewouldcut,sever,&detachonlytheskinmuscles,connectivetissues,&attachmentsin

between.Havingcut,severed,&detachedtheouterskin,andthencoveringthecowagainwiththatveryskin,ifheweretosaythatthecowwasjoinedtotheskinjustasithadbeen,wouldhebespeakingrightly?”Agroupofnuns:“No,venerablesir.Whyisthat?Becauseifthedexterousbutcherorbutcher’sapprentice,havingkilledacow,weretocarveitupwithasharpcarvingknifesothat—withoutdamagingthesubstanceoftheinnerflesh,withoutdamagingthesubstanceoftheouterhide—hewouldcut,sever,&detachonlytheskinmuscles,connectivetissues,&attachmentsinbetween;and…havingcoveredthecowagainwiththatveryskin,thennomatterhowmuchhemightsaythatthecowwasjoinedtotheskinjustasithadbeen,thecowwouldstillbedisjoinedfromtheskin.“Ven.Nandaka:“Thissimile,sisters,Ihavegiventoconveyamessage.Themessageisthis:Thesubstanceoftheinnerfleshstandsforthesixinternalsensemedia;thesubstanceoftheouterhide,forthesixexternalsensemedia.Theskinmuscles,connectivetissues,&attachmentsinbetweenstandforpassion&delight.Andthesharpknifestandsfornoblediscernment—thenoblediscernmentthatcuts,severs,&detachesthedefilements,fetters,&bondsinbetween.”—MN146

Similarly,aswenotedinChapterOne,whenthearahantafterfullawakeningengagesinrightmindfulness,it’swithasenseofbeingdisjoinedfrombody,feelings,mind,andmentalqualities.Atthesametime,he/shecontinuestoengageinappropriateattention.Althoughthepurposenowisdifferentfromthatofanunawakenedperson,thereisapurposenonetheless.

“Anarahantshouldattendinanappropriatewaytothesefiveclinging-aggregatesasinconstant,stressful,adisease,acancer,anarrow,painful,anaffliction,alien,adissolution,anemptiness,not-self.Although,foranarahant,thereisnothingfurthertodo,andnothingtoaddtowhathasbeendone,stillthesethings—whendeveloped&pursued—leadbothtoapleasantabidinginthehere-&-nowandtomindfulness&alertness.” —SN22:122

Soeventhougharahantshavecompletedthedutiesandtasksassociatedwiththefournobletruths—andhavegainedaccesstoanunconditionedawarenessoutsideofthedimensionofthesixsenses—theirattention,whensensitivetotheworldofthesixsenses,isstillapurposefulactivity.

Whichgoestoshowthat—bothinthecourseofthepathandinitsaftermath—neithermindfulnessnorattentionplaysapurelyreceptiverole.InlinewiththeBuddha’sdepictionoftheprocessesofsensoryexperienceingeneral,theyactpurposefully.Thisistruewhetherthemindisengagedingivingrisetostress,followingthepathtotheendofstress,orsensitivetosensoryinputaftertheexperienceoftotalreleasefromstress.

Inpart,rightmindfulnessandappropriateattentionserveoverlappingfunctionsonthepath,particularlyinlinewiththefourthestablishingofmindfulness:thatofchoosingwhichphenomenaandtaskstofocusoninthepresentmoment,andwhichonestoignore.However,thesequalitiesstartfromdifferentfunctions:memoryinthecaseofmindfulness,choiceofwhattoattendtointhecaseofattention.Onlywhentheyaretrained,throughtheadditionofothermentalqualities,tobecomerightmindfulnessandappropriateattentiondotheirfunctionsoverlap.Eventhen,though,rightmindfulnesscoversabroaderrangeoffunctions,encompassingallthewaysinwhichmemorycanbebroughttobearonthepurposeathand.

Thedistinctionbetweenmindfulnessandattentionisanimportantone,forit’susefulinsortingoutthevariouswaysfabricationshapesallthefunctionsassociatedwiththepath.Onlywhentheyareseenclearlyasseparatetypesoffabricationcantheybedevelopedskillfully.It’slikecooking:Youwantyourspicesandherbstobepreciselylabeledsothatyoucanproducepreciselytheflavoryouwantinyourfood.

Atthesametime,onlywhenthesefabricationsareseenclearlyasfabricationscaninsightenablethemindtogobeyondthem.Inotherwords,anunderstandingofthefabricatednatureofmindfulnessandattentioniswhatallowsyouultimatelytodevelopdispassionforthemwhentheyhaveperformedtheirduties.Theultimatedutyofrightmindfulnessistokeepthisunderstandinginmindsothat,whenthetimecomes,eventherefinedfabricationsofthepath—includingmindfulnessitself—canberecognizedasfabricationsandsoabandonedforthesakeofanunfabricatedcalm.Otherwise,themindwillmistaketheserefinedlevelsoffabricationforunfabricatedphenomena,amistakethatcanstandinthewayofgenuinerelease.

CHAP T E R FOUR

TheBurdenofBareAttention

OneofthemoststrikingfeaturesofmindfulnessastaughtinthemodernworldishowfaritdiffersfromtheCanon’steachingsonrightmindfulness.Insteadofbeingafunctionofmemory,it’sdepictedprimarily—insomecases,purely—asafunctionofattentiontothepresentmoment.Insteadofbeingpurposeful,itiswithoutagenda.Insteadofmakingchoices,itischoicelessandwithoutpreferences.

Inthewordsoftwomodernwriters:“Mindfulnessisthequalityofmindthatnoticeswhatispresent,without

judgment,withoutinterference.”“Mindfulnessismirror-thought.Itreflectsonlywhatispresently

happeningandinexactlythewayitishappening.Therearenobiases.…Mindfulnessisnon-judgmentalobservation.Itisthatabilityofthemindtoobservewithoutcriticism.Withthisability,oneseesthingswithoutcondemnationorjudgment.…Onedoesnotdecideanddoesnotjudge.Onejustobserves…[W]hatwemeanisthatthemeditatorobservesexperiencesverymuchlikeascientistobservinganobjectunderamicroscopewithoutanypreconceivednotions,onlytoseetheobjectexactlyasitis.…Mindfulnessisnon-conceptualawareness.AnotherEnglishtermforSatiis‘bareattention.’…Mindfulnessispresent-timeawareness.…Itstaysforeverinthepresent,perpetuallyonthecrestoftheongoingwaveofpassingtime.…Mindfulnessisnon-egotisticalertness.Ittakesplacewithoutreferencetoself.”

Fromthediscussionintheprecedingthreechapters,itwouldappearthatthesewritersarenotdescribingmindfulnessasdescribedinthediscourses.Othermodernwritershavenotedthediscrepancyhereandyethavemaintainedthatit’sonlyapparent,thatinactualitythere’snorealdiscrepancyatall.Tosupporttheircase,theyexplainthecanonicaldefinitionintermsthatbringitinlinewiththemodernassertionthatmindfulnessisbareattention.Theirexplanationsfallintotwomajorcamps.

OneisthattheBuddha,indefiningthefacultyofmindfulnessinSN48:10,didn’tactuallydefineitasmemory;hedefineditasthementalstatethatallowsmemorytohappen.Inotherwords,attentionliesinthebackground

ofthedefinitionwithoutactuallybeingmentionedinit.However,thereareatleasttwoproblemswiththisexplanation.Oneis

thatattention,intheBuddha’saccount,playsaroleinengenderingallphenomena(AN10:58);eventhemoderninterpretationofmindfulness-as-bare-attentionidentifiesattentionasthefactorprovidingthebasisthatallowsallothermentalfactorstohappen.Sotherewouldbenoreason,indefiningmindfulnessasattention,tosingleoutremembranceassomethingthatmindfulness-as-bare-attentionallowstohappen.Attentionallowsallmentalstatestohappen.

Second,it’shardtounderstandhowapurelypassivestateofmindwouldfostermemory.Evenasmallamountofintrospectionshowsthatmemoryrequirestheactiveapplicationofperceptiontotheitemtoberemembered.IftheBuddha’sdefinitionofthefacultyofmindfulnessweremeanttopointtothefacultyofreceptiveattention,itdoesaremarkablypoorjobofdoingso.

ThesecondexplanationisthattheBuddha,intryingtoindicateaprocessnewtohissystemofmeditation—thatofwatchfulattentionorobservation—couldn’tfindanadequatewordintheexistingvocabularyofhisday.Soinsteadofinventinganewword,ashedidinsomeothercases,heforsomereasontooktheoldwordfor“memory”andgaveitanewmeaninginpractice,eventhoughhisformaldefinitiondidn’tadequatelyexpressthenewmeaninghewas,ineffect,givingtotheterm.Althoughinsomecaseshecontinuedtousemindfulnesstomeanmemory,itobviouslyhasadifferentmeaninginthecaseoftheestablishingofmindfulness.Inthewordsofonewriter,“Toestablishmindfulnessisn’tsettingouttoremembersomething,butadoptingaparticularstancetowardsone’sownexperience…astanceofobservationorwatchfulnesstowardsone’sownexperience”[emphasisintheoriginal].

However,therearetwoproblemswiththisexplanation.ThefirstisthatPālihadaperfectlyadequatewordforattention—manasikāra—andtheBuddhacontinuedtouseitwiththismeaning.Pālialsohadagoodwordforobservationandwatchfulness:sampajañña,whichwehavetranslatedasalertness.SotherewasnoneedfortheBuddhatocreateconfusionbyindicatingattentionorwatchfulnesswithawordthatnormallymeantmemory.

Thesecondproblemwiththisexplanationisthatit’sbynomeansobviousthattheestablishingofmindfulnessisdivorcedfromtheactofrememberingsomething.Aswehavenotedintheprecedingchapters,youhavetokeepinmindthetaskofremainingfocusedonanyofthefourframesofreferenceinandofthemselves.Youhavetoremembertobealert—thisiswherethe

watchfulnesscomesin—andtosubduegreedanddistresswithreferencetotheworld.Inotherwords,theestablishingofmindfulnessisclearlyaprocessofbringingmemorytobearonthepresentmoment.

Sothere’snothingineithertheBuddha’sdefinitionofmindfulnessorhisactualuseofthetermtoindicatethatheintendedittomeanattentionorwatchfulness.AswewillseeinourdiscussionofDN22inPartThree,thereiseveryreasontobelievethathesawmindfulnessasafunctionofmemoryandusedthetermconsistentlyinthatsense,whethertalkingabouttheestablishingofmindfulnessordiscussingitinothercontexts.

Thequestionarises,though,astowhetherthemodernapproachtomindfulnessisactuallyanimprovementonwhattheBuddhataught.Ifitgivesaclearerormorecogentpictureofthepractice,ifitexpandstherangeoftoolsavailabletothemeditator,leadingmoreeffectivelytounbinding,thenthediscrepanciesfromtheCanondon’treallymatter.Thisiswhyit’simportanttolookatthemoderninterpretationinalittlemoredetail.

Oneofthecardinalfeaturesofthemoderntheoryofmindfulnessisthatitstartswithapurelyreceptive,unbiasedmomentofawarenessthatnaturallyoccursinallcognition.Thisiswhatgivesmindfulnessitsobjectivityandauthorityasaguidetotruth:itsabilitytoseethingsastheyreallyare.Thepracticeofmindfulnessthenextendsthatmomentofreceptivitysothatitcanprovideamoresolidfoundationforobjectiveknowledgeofeventsinthepresent.

Inthewordsofonewriter,“RightMindfulnessstartsatthebeginning.InemployingthemethodofBareAttention,itgoesbacktotheseedstateofthings.Appliedtotheactivityofmindthismeans:observationrevertstotheveryfirstphaseoftheprocessofperceptionwhenmindisinapurelyreceptivestate,andwhenattentionisrestrictedtoabarenoticingoftheobject.Thatphaseisofaveryshortandhardlyperceptibleduration,and,aswehavesaid,itfurnishesasuperficial,incompleteandoftenfaultypictureoftheobject.…Itisthetaskofthenextperceptualphasetocorrectandtosupplementthatfirstimpression,butthisisnotalwaysdone.Oftenthefirstimpressionistakenforgranted,andevennewdistortions,characteristicofthemorecomplexmentalfunctionsofthesecondstage,areadded.

“HerestartstheworkofBareAttention,beingadeliberatecultivationandstrengtheningofthatfirstreceptivestateofmind,givingitalongerchancetofulfilitsimportanttaskintheprocessofcognition.BareAttentionprovesthethoroughnessofitsprocedurebycleansingandpreparingthegroundcarefullyforallsubsequentmentalprocesses.”

Accordingtoanotherwriter,“Whenyoufirstbecomeawareofsomething,

thereisafleetinginstantofpureawarenessjustbeforeyouconceptualizethething,beforeyouidentifyit.Thatisastateofawareness.Ordinarily,thisstateisshort-lived.…Thatflowing,soft-focusedmomentofpureawarenessismindfulness.…Youexperienceasoftlyflowingmomentofpureexperiencethatisinterlockedwiththerestofreality,notseparatefromit.…ItisthepurposeofVipassanāmeditationtotrainustoprolongthatmomentofawareness.”

Thepictureofcognitionofferedinbothofthesestatementsisprimarilypassive:Themind’sfirstencounterwithsensedataispassiveandreceptive.Inmostcases,thisstateofpurereceptivityismomentaryandfleeting.Themind’semotionalreactionsmaytheninterfere,denyingitthetimeneededtoformaclearoraccurateimpressionofthedatapresentedtothesenses.However,anyinaccurateimpressionpickedupinthatmomentisnotduetoanydistortioninitsreceptivity.It’ssimplynotallowedenoughtimetoformacompletepictureofthedataitreceives.Ifthatreceptivemomentisallowedenoughtime,itwillpickupanaccurateimageofwhateverispresent.Thedeliberatepracticeofmindfulnesssimplylengthensthereceptivityofthatinitialmoment.

Therearetwomainproblemswiththistheory.Tobeginwith,evenifweweretoaccepttheideathatsuchapure,unadulteratedmomentofsensoryreceptivityactuallyexists,howcanitbedeliberatelyextendedwithoutturningitintosomethingelse?Inotherwords,howcanthemotivationbehindthatactofextendingthatmomentnotcoloritanddistortitspureobjectivity?Won’ttheadditionofmotivationorintentionimmediatelychangethemindfromitspurelyreceptivestate?Forinstance,ifthemotivationistobenon-reactive,thatimmediatelyturnstheensuingmentalstateintooneofequanimity.Thisisnolongerattentionpureandsimple,butattentionwithanagenda.If,ontheotherhandthemotivationistoappreciatesensorycontactmorefully—tosavorthetasteofaraisinortheactofdrinkingtea—thatcreatesadifferentmentalstateentirely:eithercontentmentwithwhatlittleyouhave,orthebittersweetattachmentoftastingthefullnessoflife’ssmallpleasuresbeforehavingtoletthemgo.

Now,bothequanimityandcontentmenthavetheirplaceintrainingthemind,butneitherofthemismindfulness.Andtheyhavetheirlimitations.Aswehavealreadynoted,MN101statesthatequanimitymaybeenoughtoinducedispassionforsomecausesofstress,butnotforall.Andalthoughanequanimousstateofmindismorelikelytoseethingsclearlythananimpassionedstate(seeChapterSix),MN106pointsoutthatit’spossibletofeelpassionforthepeaceofequanimity,andsobeblindedbyit.

Similarly,althoughtheBuddhainmanyofhisdiscourses(e.g.,AN4:28)praisedcontentmentwithyourphysicalsurroundings,healsonotedinAN2:5thatlackofcontentmentwiththeskillfulqualitiesinhismindwasacrucialfactorleadingtohisawakening.Hehadtobediscontentwithlowerattainmentstopushhispracticeallthewaytothehigherattainmentoftotalrelease.Thismeansthat,inthecasebothofequanimityandofcontentment,thereneedstobeaseparatementalfunctiontoremembertoobservewhenthesementalstatesareskillfulandwhentheyarenot.Especiallywithcontentment,thetypeofappreciationaimedatderivingasmuchintensityfromsensoryimpressionsaspossiblebeforetheypassawaycaneasilyveeroffthepathintotheextremeofsensualindulgence.

Sotherearepracticaldrawbackswiththeideaoftryingtoextendamomentofpurereceptivityintoequanimityorappreciationasanon-goingstateofmind.Ineitherevent,thesimplefactofwantingtoextendamomentofpurereceptivityimmediatelydistortsanyobjectivitythatsuchamomentmightentail.

Thesameproblemappliesevenifthemotivationforwantingtoextendtheinitialmomentofpurereceptivityinherentinallsensorycontactistoseethingsastheyare,forthatsimplybegsthequestion:forwhatpurpose?Istheknowledgeagoalinandofitself,orshouldsomethingbedonewithit?Ineithercase,thereisaviewbehindthemotivation,andadesirebehindtheview,bothofwhichwouldcoloranyawarenessthatwouldresultfromtheefforttoextendthatinitialmoment.

Butevenifweweretograntthepossibilitythatthemotivationforwantingtoextendthemomentofpurereceptivityinherentinallsensorycontactcouldberelativelypure,werunintothesecondproblemwithanytheoryofthissort:thesimplequestionofwhethersuchamomentofpurereceptivityasacommonstageofsensationactuallyexists.Aswenotedintheprecedingchapter,dependentco-arisinggivesalonglistoffactorsthatcolorawarenesspriortosensorycontact—bothintheprocessofcausingsufferingandstress,andintheprocessoffollowingthepath.Manymodernpsychologicalstudiesgivetheirownaccountofhowthemindisprimarilyanactiveagent,drivenbyitsownagendasinseekingoutandcreatingtheimpressionofsensorycontactsthatarenotthere,whilebeingtotallyoblivioustothosethatare.Ameditationmethodthatassumesamomentofpurereceptivityandfocusesattentionprimarilyondistortionsthatthemindcreatesafterthatmoment,pushesintothedarkallthemostimportantfactorspriortocontactthatleadtostress.

Inadditiontotheproblemspresentedbythemoderntheoryofwhat

mindfulnessis,therearealsotheproblemssurroundingthemoderntheoryofwhatitcando.JustastheBuddhacitesalargenumberoffunctionsthatthepracticeofrightmindfulnesscanaccomplish,moderntheoristsgiveasimilarlylonglistoffunctionsthatmindfulness,asapurelyreceptivestateofmind,canperform.Amongtheitemsinthemodernlist:Mindfulnessfreesthemindfromitspreconceptions;itdistinguishesthegoodfromthebad;itkeepsdifferentwholesomestatesofmindinbalance,workingtogetherinharmony;itremindsusofwhatwearesupposedtobedoing;itseesthingsastheyreallyare,priortoconcepts,asnotseparatefromthemind;anditpenetratestothetruenatureofallphenomenaasinconstant,stressful,andnot-self.

Giventhecomplex,activenatureofrightmindfulnessasdepictedbytheBuddha,thereislittledifficultyinunderstandinghowitcouldperformthelistoffunctionsheassignstoit.Butinthecaseofthemorepassivenatureofmindfulnessasdepictedinitsmoderndefinition,thequestionarises:Howcananon-interfering,non-judgmentalstateofminddoallthefunctionsassigneditbymoderntheorists,particularlywhensomeofthesefunctionsseemtoinvolvepassingjudgment?Moderntheoriesoffertwoexplanations.

Thefirstisthatthemerepresenceofnon-judgmentalreceptivitycreatesaspacethatallowsskillfulqualitiestodevelopandunskillfulonestofallawayoftheirownaccord.OnewriteradoptstheCanon’sanalogyofthegatekeepertoillustratethisprinciple,sayingthat“[J]ustasthepresenceofthegatekeeperpreventsthosenotentitledfromenteringthetownsotoothepresenceofwell-establishedsatipreventsthearisingofunwholesomeassociationsandreactionsatthesensedoors.”Inotherwords,thegatekeeperdoesn’thavetobewiseorexperienced.Hejusthastositthere.Theenemy,onseeinghim,willknowenoughtostayaway.

Thisexplanationimpliesthatthepathfactorsofrighteffortandrightconcentrationareunnecessary,andinsomecasesdetrimentaltothepath,fortheirpurposefulactivitywouldinterferewiththeskillfuleffectsofpurereceptivity.Thisisoneofthereasonswhysomuchofthemodernliteratureonmindfulnessisdevotedtomakingacleardistinctionbetweenmindfulnessandconcentration,andarguingthatthefourjhānas—thestandarddefinitionofrightconcentration—arenotanecessarypartofthepath.Othermodernaccountsdepictrighteffortandrightmindfulnessastwodistinctpaths.

However,thenotionthatthequalitiesofthemind,whensimplyobserved,willnaturallytendtowardtheskillfulignorestheBuddha’sobservationthatthemindwillfeeldispassionforsomecausesofstresssimplybyobserving

them,butnotforall.Manyofthemosttenaciouscausesrequireseriousexertionandconsciousfabrication.

SometheoristsarguethatthepowerofpurereceptivityisinlinewiththeBuddha’sunderstandingofmindfulnessbycitingthispassagefromDN22:

“Orhismindfulnessthat‘Thereisabody’ismaintainedtotheextentofknowledge&remembrance.Andheremainsindependent,notclingingtoanythingintheworld.” —DN22

This,theargumentgoes,isasynopsisofhowmindfulnessistobepracticed—justtotheextentofknowledgeandremembrance,allowingskillfulandunskillfulqualitiestosortthemselvesoutastheyarise.However,asthe“or”atthebeginningofthepassagesuggests,thisissimplyonealternativewayinwhichmindfulnesscanbepracticed.AswewillseeinChapterEight,thispassagefollowsonstandarddescriptionsoftwoother,morebasicalternatives:theestablishingsofmindfulnessandthedevelopmentoftheestablishingsofmindfulness.AswehavealreadynotedinChapterTwo,thosetwostagesinvolveconsciouseffortindevelopingandabandoning.Onlywhentheyhavebeencompletedisthemindreadyfortheequipoisedescribedinthispassage.Sotheargumentbasedoninterpretingthispassageasasynopsisencompassingtheentiretyofmindfulnesspracticecannotstand.

Atthesametime,sometheoristsexplainthepowerofpurereceptivitybymaintainingthataslongastheminddoesn’treacttosensorydata,nofabricationsarecreated.Inotherwords,non-reactivityisanunfabricatedstate—or,inthewordsofapopularmodernteaching,“Amomentofmindfulnessisamomentofnibbāna.”This,however,missesthefactthatnon-reactivity—whethertermed“mindfulness”or“equanimity”—issomethingwilledthroughintention.Toassumethateithermindfulnessorequanimityisunfabricatedpreventsthemindfromseeinghowit’sactuallyfabricatingthesequalitiesinthepresentmoment.Thiswouldsimplycontinuethesortofignorancethatliesattherootofsufferingandstress.Atthesametime,thisassumptionerasesanydistinctionbetweenthepathandthegoal—aconfusionthatwouldeffectivelypreventanylevelofawakeningfromhappening.

Othertheorists,ratherthantryingtoexplainthemultipleeffectsofbareattention,simplystatethatmindfulnessismysterious.Giventhatthepurposeofinsightistopenetratethefunctioningoffabrication,thisexplanationoffersnoinsightatall.

Sononeofthetheoriesofferedfortheideathatpurereceptivity,onits

own,canperformthefunctionsofthepathprovideasatisfactoryexplanationforwhytheyshouldbeadopted.Becausetheirapproachplacesseverelimitationsontherangeofstrategiesthatcanbeusedtoinducedispassion,thereisnopracticalreasonforadoptingthem,either.

Thesecondexplanationforhowmindfulness—asanon-interfering,non-judgmentalstateofmind—canperformmultiplefunctionsonthepathisthatmindfulnessitselfdoesnotperformthesefunctions.Instead,itprovidesanobjectivebasisofclearknowingonwhichtheotherfactorsofthepathcanperformtheirseparatefunctions.

Thisexplanationbearssomeresemblancetothecanonicalexplanationofmindfulness,thedifferencebeingthatitattributestomindfulnessarolesimilartothatallottedbythecanonicalexplanationtoalertness:knowingwhat’sgoingoninthemind,knowingwhatyou’redoing,andallowingforotherfactorsofthepathtofunctioneffectively.However,thistheoryisstillburdenedwiththetwomaindifficultieswenotedaboveconcerningtheideaofbareattention:first,thequestionofwhetheranon-interfering,non-judgmentalmindstatecanstillberegardedasnon-interferingandnon-judgmentalinthepresenceoftheinterferenceandjudgmentsneededforsuchpathfactorsasrightview,righteffort,orrightconcentration;second,thequestionofwhethersuchapurelyreceptivemindstateactuallyexists.

Sometheoristscombineboththesemodernexplanations,arrivingatastrategysimilartotheonedescribedinMN101:usingnon-reactiveawarenesstodealwithsomecausesofstress,andmoreactivefactorstodealwithothers.Forthisreason,therewouldseemtobelittlepracticaldifferencebetweenthiscombinedtheoryandthecanonicalexplanation.Theonlydifferencewouldappeartobesemantic,simplyamatterofmovingthetermsaround.

Butsemanticissuescanhavepracticalconsequences.Ifmindfulnessisdefinedasalertness,thereisnoterminthesatipaṭṭhānaformulatoaccountfortheroleofmemoryinthepractice.Evenifweweretoacceptthemoderncontentionthatmindfulnesstrainingisaimedonlyatonedimensionoftime—thepresent—it’shardtoseehowtraininginmindfulnesswouldnotneedtoencompasstheothertwodimensionsoftimeaswell:thefutureformotivation,andthepastforguidance.Rememberingwhattodoandwhyyou’redoingitisanimportantpartofstickingwithanypractice.

Thispointisillustrated,ironically,byacommentmadebyateacherwhoholdstothedefinitionofmindfulnessasawarenessofthepresent:thatmindfulnessiseasy;it’srememberingtobemindfulthat’shard.ItwouldbestrangeiftheBuddhadidnotaccountforoneofthehardestpartsof

mindfulnesspracticeinhisinstructions.Toleavetheroleofmemoryunstatedistoleaveitunclearinthemindofthepractitioner,drivenundergroundwhereitbecomeshiddenfromhonestinquiry.

Perhapsit’stocompensateforthisdeficiencythatsomemoderntheoristsgoonestepfurthertocombinethemodernexplanationswiththecanonicalexplanationintoasingletheory.Inoneversionofthiscombinedtheory,mindfulnessfunctionsbothasmemoryandasbareawareness,althoughbareawarenessasabroad,openstateofmindisitsoverarchingfunction:“Asamentalquality,satirepresentsthedeliberatecultivationandaqualitativeimprovementofthereceptiveawarenessthatcharacterizestheinitialstagesoftheperceptualprocess.Importantaspectsofsatiarebareandequanimousreceptivity,combinedwithanalert,broad,andopenstateofmind.…Satiisnotreallydefinedasmemory,butasthatwhichfacilitatesandenablesmemory.…Basedonthenuanceof‘breadthofmind’,saticanbeunderstoodtorepresenttheabilitytosimultaneouslymaintaininone’smindthevariouselementsandfacetsofaparticularsituation.Thiscanbeappliedtoboththefacultyofmemoryandtoawarenessofthepresentmoment.”

Thisexplanation,however,ratherthanclarifyingtheprocessesatworkonthepath,actuallycreatesmoreconfusion.ItconflateswithinonewordasetoffunctionsthattheBuddhaallotstothree:mindfulness,attention,andalertness.Andit’sstillburdenedwiththetwomaindifficultiessharedbyalltheoriesbasedontheideaofbareattention:first,thequestionofwhetherapurelyreceptive,non-interferingmindstatecanstillberegardedasreceptiveandnon-interferingifit’sfunctioningtogetherwithamorepurposefulactivity;second,thequestionofwhethersuchamindstateactuallyexists.

Incontrast,thecanonicaldescription,takenonitsownterms,hastheadvantageofnotbeingburdenedbytheconceptualdifficultiesofthemoderndefinitionofmindfulness.Itdoesn’thavetoexplainthepossibilityofpurelyreceptiveawareness.Insteadofpointingattentionawayfromtheroleofmemory,desire,andfabricationinpreconditioningsensorycontact,itpointsstraightatthatrole,allowingforgreaterinsight.Atthesametime,itusesthatroletoaskillfulend:employingmemory,desire,andfabricationtoputagenuineendtosufferingandstress.Insteadofencompassingmanydifferentfunctionsunderoneword,itemploysaprecise,detailedvocabularythataidsinaprecisecommandofthevariousfactorsthatneedtobecombinedandharmonizedalongthepath.

Moreimportantly,becauseitexplainsmeditationinthesametermsthattheCanonusestoexplaintheprocessofdependentco-arising,andbecausethisprocessissupposedtobediscoveredinthecourseofmeditation,the

canonicaldescriptionisanaidtoliberatinginsight.Itshowshowtheactivityofmeditationitselfprovidesexamplesofthementalactivitiesthatneedtobeunderstoodtoputanendtosufferingandstress.Thisissurelyoneofthemostbasicrequirementsforanytheorythatsetsouttoclarifyhowmeditationworks.

Butaboveall,thecanonicaldescriptionisfullyinkeepingwiththeBuddha’sstatedfocusforhisteaching.Insteadoftryingtoprovideanobjectivedescriptionofallreality,hefocusedononlytwothings:stressandtheendingofstress(SN22:86).Insteadofdenyingthepurposefulnatureofallexperience—orsearchingforapurelypassiveawareness,receptivetoscientificorobjectiveTruth—hetookupthepurposefulnatureofexperience,alreadyaimedathappiness,andharnessedittothepurposeoffindingatruehappiness,atrueendtostress.Thedifferenceinthesetwoapproachesmaybesubtle,butit’simportant.Mindfulness,asdefinedintheCanon,helpstoaccomplishtheBuddha’spurposenotonlybykeepingitinmind,butalsobyrememberingwhattodoandwhatnottodo,andhowtoseethingsinordertoactuallybringthatpurposeabout.Atthesametime,mindfulnessasmemoryhelpstokeepinmindthestandardsbywhichtheresultsofthepracticearetobeassessedinatrulyreliableway.

Thesearesomeofthereasons—bothconceptualandpractical—whythemodernexplanationsofmindfulnessareactuallyinferiortotheexplanationgivenintheCanon,andwhytheyshouldbeputasidewhenlookingatwhattheCanonhastosay.

PART TWO

CHAP T E R F I V E

MindfulnessofReading

ThetwodiscoursesinthePāliCanonthatprovidethemostextendedtreatmentofthepracticeofsatipaṭṭhānaareDN22,theMahāSatipaṭṭhānaSutta(TheGreatEstablishingsofMindfulnessDiscourse),andMN118,theĀnāpānasatiSutta(TheMindfulnessofIn-&-OutBreathingDiscourse).Becausethesetwodiscoursesoffersomuchinformation,theyareworthreadingandanalyzingindetail.

Ofthetwo,DN22providesthelongerdiscussionoftheestablishingsofmindfulnessinandofthemselves.However,itgivesonlyasketchytreatmentofhowtheestablishingsofmindfulnessfitintotherestofthepath.MN118providesamorecompletepictureofthelargercontext:givingtheCanon’smostpreciseexplanationofameditationpracticecoveringallfourestablishings,andshowinghowthefourestablishingsfitintothelargerframeofthepractice,leadingfirsttothesevenfactorsforawakeningand,throughthem,tothegoalofclearknowingandrelease.Becausethislargercontextprovidesabettersenseoftheroleandpurposeofsatipaṭṭhāna,wewilldiscussMN118first,hereinPartTwo,andDN22inPartThree.

There’sanironyhere,though,inthateventhoughthesetwodiscoursesprovidemoredetailandalargercontextthananyothercanonicaldiscoursesdealingwithmindfulness,theystillleaveoutalot,bothintermsoflargercontextandintermsoffinerdetails.Forinstance,intermsofcontext,neitherprovidesadefinitionofmindfulness;neithergivesafullpictureofhowthepracticeofsatipaṭṭhānaworkstogetherwiththeothersevenfactorsofthenobleeightfoldpath.Intermsofdetail,MN118listssixteenstepsinmindfulnessofin-and-outbreathing,butmanyofthosestepsrequireextraexplanationastowhat,inpractice,theyentail.Atthesametime,itgivesnoexplicitindicationofwhetherthesixteenstepshavetobepracticedintheorderinwhichtheyarelisted.DN22namesvarioustypesoffeelingsandmindstatesthatcanbenoticedinthecourseofdevelopingfeelingsandmindasframesofreference,butitdoesn’tdescribewhattodowiththem.Infact,it

givesalmostnoexplicitattentiontotheroleofardencyintheestablishingofmindfulnessatall.Inotherwords,itleavesunexplainedanimportantpartofthesatipaṭṭhānaformula.Forthisextrainformation,weneedtolookelsewhere.

Oneofthemostfruitfulplacestolookforthatmissingcontextandguidanceisintheothercanonicaldiscourses.SomeoftheinformationtobefoundinthosediscourseswehavealreadycoveredinChaptersOneandTwo.Hereisagoodplacetoreviewafewofthemostsalientpoints,astheywilldeterminehowweapproachtheactofreadingandinterpretingbothMN118andDN22.Themajorpointsarethese:

1)Mindfulnessisprimarilytheabilitytoremember,toholdsomethinginmind.

2)Rightmindfulnessisacomplexprocesscalledtheestablishingofmindfulness,inwhichyouundertakethepracticeofremainingfocusedonaparticularframeofreferenceinandofitself—bodyinandofitself,feelingsinandofthemselves,mindinandofitself,ormentalqualitiesinandofthemselves—ardent,alert,andmindful,subduinggreedanddistresswithreferencetotheworld.Ofthethreequalitiesappliedtothisprocess,mindfulnessremembersfromthepastwhatshouldbedone;alertnessnoticeswhatishappening—andwhatyouaredoing—inthepresent;ardencygeneratesthedesiretodealskillfullywiththerawmaterialfromwhichpresentexperiencecanbeformed,soastoleadtowellbeingbothinthepresentandonintothefuture.Withoutthisdesire,rightmindfulnesswouldnotbeestablished.

3)Therearetwoprimarydescriptionsofhowrightmindfulnessrelatestotheotherfactorsofthenobleeightfoldpath:

(a)Inone,rightmindfulnessfollowsonrighteffortandleadstorightconcentration.Thereisactuallysomeoverlapbetweenrightmindfulnessandtheseothertwofactors.Ardencyinrightmindfulnessisequivalenttothedesiremotivatingrighteffort,andtheactofsubduinggreedanddistresswithreferencetotheworldfallsundertwoofthedutiesofrighteffort:preventingunskillfulmentalqualitiesfromarising,andabandoninganyunskillfulqualitiesthathavealreadyarisen.Asforrightconcentration,thefourestablishingsofmindfulnessarethethemesofrightconcentration;thesuccessfulpracticeoftheestablishingofmindfulnessinlinewiththesatipaṭṭhānaformulaisidenticaltothefirstjhāna;whenfurtherrefined,thedevelopmentoftheestablishingofmindfulnessisaconcentrationpracticethatcanleadthroughallthejhānas.

(b)Intheseconddescriptionofhowrightmindfulnessrelatestotheotherfactorsofthenobleeightfoldpath,rightmindfulnessisoneofasetofthreefactorsthatcirclesaroundtheabandoningofwrongview,wrongresolve,wrongspeech,wrongaction,andwronglivelihood,andthedevelopmentofthefiverightversionsofthesefactorsintheirplace.Thesetofthreecirclingfactorsare:rightview,rightmindfulness,andrighteffort.Thedutyofrightviewinthissetistorecognizetherightfromthewrongfactor;thedutyofrightmindfulnessistokeepinmindtheneedtoabandonthewrongfactoranddeveloptheright,alongwithanyknowledgegainedfromlisteningorfromexperienceastohowthisistobedone;andthedutyofrighteffortistogeneratedesireandupholdyourintenttofollowthedictatesofrightviewandrightmindfulness.

Thisdescriptioncoversthefirstsevenfactorsofthepath;MN117statesthatthesesevenfactorsthenactassupportsforrightconcentration.

It’simportanttonotethatthesetwodescriptionsarenotmutuallyexclusive.Inotherwords,theyarenotbasedontwoseparate,alternatedefinitionsofrightmindfulness.ThisisbecauserightmindfulnessasdescribedinMN117comesunderthefourthframeofreferencedescribedinthestandardformulafortheestablishingofmindfulness:mentalqualities(oftherightandwrongpathfactors)inandofthemselves.Thismeansthatthetwodescriptionscanbecombinedtoexpandoneachother.

Whenwedothat,weseethattherelationshipbetweenrightmindfulnessandrighteffortisreciprocal:Justasrightefforttriestoengenderandmaintainrightmindfulnessinthefirstdescriptionofthepath,rightmindfulnessinformsrighteffortinthesecondone.Inthiswaytheyworktogethertoleadseamlesslytorightconcentration.

4)Theestablishingofmindfulnesshasasecondstage,calledthedevelopmentoftheestablishingofmindfulness.Inthisstage,youremainfocusedonthephenomenonoforigination,passingaway,ororigination-and-passing-awaywithregardtoanyofthefourframesofreference.Becausetheterm“origination”heremeanscausation,thisrequiresyouractive,ardentparticipationindevelopingskillfulstatesofmindandabandoningunskillfulonessothatyoucanseepreciselywhichfactorsarecausallyinterrelatedandwhichonesarenot.Theproactivenatureofthisexerciseisconfirmedbythefactthatthedevelopmentoftheestablishingsofmindfulnessisaccomplishedby

activelydevelopingalleightfactorsofthenoblepath,includingrightconcentration.

Thismeansthatthereisareciprocalrelationshipbetweenrightmindfulnessandrightconcentration,justasthereisbetweenrightmindfulnessandrighteffort.Confirmationofthisfactiscontainedinthestandarddescriptionofthefourjhānas,inwhichmindfulnessbecomespureonlyinthefourthjhāna.

5)Thepracticeofrightmindfulnessdoesn’tendwiththeattainmentofjhāna.Throughitsconnectionwithrightview,itbuildsonjhānainawaythatleadstodispassionforallfabricatedphenomena,openingtoanexperienceofthedeathless,freefromfabricationofeverysort.

ThesefivepointshaveastrongbearingonhowMN118andDN22shouldberead,showingwhatinformationtolookforinthemandhowthatinformationisbestunderstoodandputintouse:

1)Becausemindfulnessisanactivityofmemory,MN118andDN22areconcernedwiththingsameditatorshouldholdinmindwhenengaginginthepractice.Ononelevel,thereisnothingstrangehere:AllthediscoursesinthePāliCanonaremeanttobereadinthisway.InastandarddescriptionofhowtheactoflisteningtotheDhamma—which,atpresent,wouldincludereadingtheDhamma—fitsintothepractice,thefirststepafterhearingtheDhammaistorememberit.Theotherstepslistedinthedescriptiongivehelpfulinsightsintohowthismemoryisbestused.

“When,onobservingthatthemonkispurifiedwithregardtoqualitiesbasedongreed…aversion…delusion,oneplacesconvictioninhim.Withthearisingofconviction,onevisitshim&growsclosetohim.Growingclosetohim,onelendsear.Lendingear,onehearstheDhamma.HearingtheDhamma,oneremembersit.Rememberingit,onepenetratesthemeaningofthosedhammas.Penetratingthemeaning,hecomestoanagreementthroughponderingthosedhammas.Therebeinganagreementthroughponderingthosedhammas,desirearises.Withthearisingofdesire,onebecomeswilling.Willing,onecompares.Comparing,onemakesanexertion.Exertingoneself,onebothrealizestheultimatemeaningofthetruthwithone’sbodyandseesbypenetratingitwithdiscernment.” —MN95

ThisdescriptionshowsthatthefirststepsinapproachingtheDhammaaretofindsomeoneoftrustworthycharacterandtospendtimewiththatperson.Thesestepsserveasareminderthatthemodernactofreadingatextgives

onlyashallowimpressionofwhatcanbelearnedfrompersonalcontactwithanexperiencedmeditator.Intheinitialpattern,youwouldspendtimewiththeteacher,firsttogaugehisreliability,thentopickuphishabits.OnlyinthecontextofarelationshipoftrustdoestheactoflisteningtotheDhammayielditsfullbenefits.

OnceyouhavelistenedtotheDhammaandrememberedit,youthinkitoverandcometoanunderstandingthatencouragesyoutopractice:Firstyouanalyzetheteachingonitsowntopenetrateitsmeaning,thenyouponderandcompareitwithotherDhammateachingstoseethatitagreeswithwhatyoualreadyknow.AccordingtoDN16andDN29,thisisthestageatwhichyoulearntoidentifywhatcountsasgenuineDhammaandwhatdoesn’t.Onlyiftheteachingsnewtoyouagreewithwhatyoualreadyknowwithcertaintyshouldyouacceptthemasgenuine.

Thisagreementiswhatgivesrisetoadesireandwillingnesstopractice,foryoucanseethattheDhammamakessense.Thedesirehere,aswehavealreadynoted,iswhatallowsthepathtohappen.Basedonthisdesireandwillingness,you“compare,”whichapparentlymeans(a)thatyoucompareyourownbehaviorinbody,speech,andmindtothestandardssetforthintheteaching;and(b)thatyoucomparethedifferencesinthevariousaspectsofyourbehaviortoseewhichsortofbehaviorisskillfulandwhichsortisnot.(Onthispoint,seeChapterSixinSkillinQuestions,andthepassageonanalysisofqualitiesasafactorforawakeninginSN46:51,below.)Thenyouexertyourselftoabandonunskillfulbehavioranddevelopskillfulbehaviortothepointwhereyouhaveadirectexperienceofthetruthtowardwhichtheteachingisaimed.

TheroleoflisteningtoandthinkingabouttheDhammaportrayedinthisdescriptioncoversthefirstthreefactorsforawakening:mindfulness(remembering),analysisofqualities(penetrating,pondering,andcomparing),andpersistence(desire,willingness,andexertion).Inthisway,eventheactofrememberingadiscourseandtryingtoputitsteachingsintopracticegivesarudimentaryfirst-handexperienceoftheconnectionbetweenmindfulnessandthefactorsforawakening—afactnotedinSN46:3.AsMN118states,thisconnectionisthenbroughttoculminationintheactualpracticeofmindfulnessofbreathing.

TheimplicationsofthesepointsfortheactofreadingMN118andDN22areclear.YoushouldtrytounderstandbothwhateachtextmeansonitsownandhowitfitsintotherestoftheDhamma.Thisshouldthengiverisetoadesireandwillingnesstocompareyourownpracticewithwhatthetextsays,toseehowitsinstructionscangiveyouguidanceinbecomingmore

skillfulinyourownpractice.Forthisreason,aswelookatthesetwodiscoursesinthefollowingchapters,wewillpayattentionnotonlytowhattheysay,butalsotohowtheyfitinwith—andareamplifiedby—otherrelevantpassagesfromtheCanon.

2)Althoughallthediscoursesaremeanttoberememberedandappliedinpractice,theparticularnatureoftheestablishingofmindfulnessshowswhatsortofpracticalguidanceweshouldlookforinMN118andDN22.Especiallyrelevantherearethetwoqualitiesthataccompanymindfulnessintheactofkeepingaparticularframeofreferenceinmind:alertnessandardency.Wewillexpectthesediscoursestogiveadviceon(a)whattobealertforinthepresent,and(b)whateffortstomakeinlightoftheardentdesiretoshapethepresentandfutureinaskillfuldirection.We’llfindthatthesediscoursesprovideframesofreferencefordistinguishingwhichphenomenaanddistinctionsamongphenomenaareskillfultopayattentionto.This,infact,iswheretheyprovidetheirmostdetailedinformation.We’llalsofind,though,thattheyarelessthanconsistentinprovidingdetailedinstructionsastothedutiesofardencyinlightoftheseframesofreference,andtothetaskofsubduinggreedanddistresswithreferencetotheworld.Theseareareaswherewewillhavetolooktootherdiscoursestofillinthemissinginstructions.

3)Thefactthatrightmindfulnessplaystheroleofrememberingtoabandonthewrongversionandtodeveloptherightversionofeverypath-factorconfirmsthatweshouldlooktothesediscoursesforguidanceinhowtousemindfulnessinproactivelyshapingexperienceintoapath,ratherthansimplypassivelytakingnoteofthingsarisingandpassingaway.Becauserightmindfulnessissointimatelyconnectedwithrightview,wecanusethedutiesthatrightviewassignstoeachofthenobletruthsasguidesforhowtounderstandthisproactiverolewhenlookingforinformationfromotherdiscoursesincaseswhereMN118andDN22providelittleornoexplicitguidance.

4)Becauserightmindfulnessandrightconcentrationaresointimatelyrelated,we’llpayspecialattentiontothewaysinwhichtheestablishingofmindfulnessisilluminatedbytheBuddha’sinstructionselsewhereintheCanononthepracticeofjhāna.

5)Wewillalsolookattheroleplayedbyrightmindfulnessinbuildingonthepracticeofjhānatodevelopthedispassionleadingtoadirectexperienceoftotalrelease.MN95describesthisaspectofthepracticeas“realizingthetruthwithone’sbodyandpenetratingitwithdiscernment.”Thesetwowaysofdescribingtheexperienceoftotalreleaseparalleladistinctionmadein

AN9:43–45:Totouchthetruthwithone’sbodyistomasteranyofthelevelsofjhānainsuchawayastoexperienceanyofthepsychicabilitiestowhichtheyopen(seeAN5:28).(Apparentlythisdescriptionrelatestothewayinwhichtheincreasedsensitivitytothebodyobtainedinjhānaallowssomepeopletousethebodyasameanstoaccessinformationonthepsychiclevel.)Topenetratewithdiscernmentistomasteranyofthejhānaswithoutthataddedexperience,buttounderstandthefabricationofthatjhānathoroughlyinawaythatleadstodispassion.Ineithercase,fullreleaserequirestheactofpenetratingwithdiscernment;andasAN9:44shows,penetratingwithdiscernment,evenwithout“touchingwiththebody,”issufficientforrelease.Becausethisdiscernmentisthecrucialfactoringainingrelease,wewillfocusprimaryattentiononthewaymindfulnessplaysaroleingivingrisetoit.

Lookingatallfiveofthesepointsinlightofdependentco-arising,wecanseethattheidealreadingofMN118andDN22isonethattakestheignorancethatcausesfabricationtoleadtosufferingandreplacesitwithknowledgeintermsofthefournobletruths.Thisknowledgeinturnmotivatesthereadertomastertheskillsdictatedbythedutiesappropriatetoeachofthefournobletruths,whichtakebodily,verbal,andmentalfabrication—thebreath;directedthoughtandevaluation;feelingandperception—andturnthemintothepathtototalrelease.Thesepointsrelatetothethreeaspectsofrightviewthatrightmindfulnessmustkeepinmind:therightframeworkforviewingexperience,themotivationforadoptingthatframework,andknowledgeofthedutiesandskillsprescribedbythatframework.Amindfulreadingofthesediscoursesisonethatkeepsthesepointsinmindwhilereading.Italsotakesanylessonslearnedfromtheactofreadinginthiswayandkeepstheminmindwhiletrainingthemindtomasterthoseskills.ThatistheapproachtoreadingMN118andDN22thatwillbeencouragedinthefollowingchapters.

CHAP T E R S I X

TheStructureofBreathMeditation

ThecentralfocusofMN118isthedescriptionofthesixteenstepsinmindfulnessofbreathing.Thesestepsarethemostprecisemeditationinstructionsinthediscourses,andtheyappearatmanyspotsthroughouttheCanon.

Listedintheoriginstorytothethirdruleinthemonasticcode(Pārājika3),theyaretheonlymeditationinstructionsgivenintheVinaya,thesectionoftheCanondevotedtomonasticdiscipline.ThisshowsthattheywereconsideredindispensibleguidanceforthosemonkswhomightmemorizeonlytheVinayainthecourseoftheirmonasticcareer.

Inthediscourses,thesixteenstepsappearinmanycontexts.MN62,forinstance,liststhemafteralongsetofother,preparatory,meditationexercises:contemplatingthepropertiesofearth,water,fire,wind,andspaceasnot-selfsoastodevelopdispassionforthem;developinganattitudeofimperturbabilitymodeledontheimperturbabilityofearth,water,fire,andwind,soasnottobedisturbedbypleasantorunpleasantsensations;developingthesublimeattitudesofgoodwill,compassion,empatheticjoy,andequanimitytoabandonillwill,harmfulness,resentment,andaversion;contemplatingtheunattractivenessofthebodytoovercomelust;anddevelopingtheperceptionofinconstancytoovercometheconceit,“Iam.”Thesepreparatoryexercisesequipthemindwithtoolsfordealingwithanyunskillfulthoughtsthatmightcomeupinthecourseofbreathmeditation.Inparticular,they’reusefulskillsforgladdening,steadying,andreleasingthemind—trainingsdescribedinsteps10,11,and12ofthesixteen,apointtowhichwewillreturninthenextchapter.

AN10:60liststhesixteenstepsasthelastoftenperceptions,precededby:theperceptionofinconstancy,theperceptionofnot-self,theperceptionofunattractiveness,theperceptionofdrawbacks,theperceptionofabandoning,theperceptionofdispassion,theperceptionofcessation,theperceptionofdistasteforeveryworld,andtheperceptionoftheundesirabilityofallfabrications.Again,thesenineperceptionsareusefultoolsinsteps10,11,and12ofbreathmeditation,andwewillconsiderthemfurtherinthenextchapteraswell.Thefactthatthesixteenstepsareclassedasa“perception”

(saññā)hereshowsthattheterm“perception”isnotlimitedtomemoryofthepast,andreflectsthefactthatthesixteenstepsarerelatedtothepracticeofconcentration,inasmuchasthelevelsofjhānaupthroughthedimensionofnothingnessaretermed“perceptionattainments”(AN9:36).

TheSaṁyuttaNikāyadevotesanentiresaṁyutta,orchapter,tobreathmeditation.Ineightofitsdiscourses,thesixteenstepsaresimplylisted—sometimeswiththerewardsthatcomefrompracticingthem,allthewaytototalrelease—butwithoutrelatingthemtoothermeditativepractices.Otherdiscoursesinthissaṁyutta,however,domentionsomeofthemeditativepracticesthatcanaccompanythesixteensteps.SN54:2liststhesixteenstepsinconjunctionwiththesevenfactorsforawakening;SN54:8statesthattheyleadtoallnineoftheconcentrationattainments.SN54:10beginswiththesixteenstepsandrelatesthemtothefourestablishingsofmindfulness;fourdiscourses—SN54:13–16—relatethesixteensteps,throughthefourestablishings,tothesevenfactorsforawakening,andthroughthemtoclearknowingandrelease.Thislastdepictionshowsthatbreathmeditationisnotjustapreliminarypractice.Itcanleadallthewaytothegoalofthepath.

Aswehavealreadynoted,thisisthestructureofthewaybreathmeditationisdepictedinMN118.Andit’simportanttonoteattheoutsetthatthisstructurecoversallthreeaspectsofrightviewthatrightmindfulnessmustkeepinmind:Itprovidesaframeworkforunderstandingthepracticeofbreathmeditation.Itprovides,inthesixteensteps,instructionsinthedutiesthatfollowfromthatframework.Anditprovidesmotivationforfollowingtheframework.Infact,thediscussionofhowthesixteenstepscompletesthepracticeoftheestablishingsofmindfulnessandthesevenfactorsforawakening,culminatinginclearknowingandrelease,is—inandofitself—anexplanationofthemotivationforpracticingthosesteps.Thisfactisindicatedbythestatementintroducingthestructureofthediscourse:“Mindfulnessofin-&-outbreathing,whendeveloped&pursued,isofgreatfruit,ofgreatbenefit.”Theremainderofthediscoursecanbereadasanexplanationofwhatthosefruitsandbenefitsare,andwhytheyareenoughtomakeyouwanttomasterthesixteenstepsasskills.

ThestructureofMN118alsoprovidesanimplicitanswertooneoftheprimaryquestionsconcerningthepracticalapplicationofthesixteensteps:thequestionoftheorderinwhichtheyshouldbepracticed.Thediscoursesthatgivethestepssimplyasalist,withoutrelatingthemtothefourestablishingsofmindfulness,seemtosuggestthattheyshouldbepracticedconsecutivelyfromonetosixteen.However,ifyoureferbacktothesectionofChapterTwowherethestepsaresetoutinboldtypeandreadthem

carefully,youwillnoticethattheydon’tfollowaclearlinearsequence.Thestepsinthethirdtetradappearespeciallyoutofsequence.Step10,forinstance—gladdeningthemind—wouldappeartocoverthesamegroundassteps5and6,breathinginandoutsensitivetoraptureandpleasure.Step11—steadyingthemind—wouldappeartobepresupposedattheveryleastbysteps4through8,whichdealwithcalmingbodilyandmentalfabrication.Step12—releasingthemind—wouldappearonthesurfacetobethegoalofallthestepsthatfollowitinthelasttetrad.

ThebestwaytoresolvethisquestionistolookatthesixteenstepsinthecontextprovidedbyMN118,foreventhoughthediscoursedoesnotgiveanexplicitanswertothequestion,itsstructuredoesprovideanimplicitone.

AswenotedinChapterTwo,MN118statesthateachofthetetradscorrespondstooneoftheestablishingsofmindfulness.Itexplainsthecorrespondencebetweenthetetradsandtheestablishingswiththesestatements:

Thefirsttetrad:“Itellyou,monks,thatthis—thein-&-outbreath—isclassedasabodyamongbodies…”

Thesecondtetrad:“Itellyou,monks,thatthis—carefulattentiontoin-&-outbreaths—isclassedasafeelingamongfeelings…”

Thethirdtetrad:“Idon’tsaythatthereismindfulnessofin-&-outbreathinginoneoflapsedmindfulnessandnoalertness…”

Thefourthtetrad:“Hewhoseeswithdiscernmenttheabandoningofgreed&distressisonewhowatchescarefullywithequanimity…”Atfirstglance,theseexplanationsseemtoraisemorequestionsthanthey

answer.Tobeginwith,noneofthemmakesspecificreferencetoanyofthestepsinthefourtetrads.Insteadofcitingtheobviousreferencestobody,feeling,andmindinthefirstthreetetrads,thefirstthreeexplanationsgivereasonsthatcouldapplytoanystageinanyformofbreath-mindfulness.Thefourthexplanationisevenmoregeneric,andcouldapplytoanyformofmeditationinwhichgreedanddistressareabandoned.Inaddition,thesecondexplanationisespeciallycounter-intuitive,inthatitcitesattention—whichisnormallyclassedundertheaggregateoffabrication—asafeeling.

However,insteadofseeingthegenericqualityoftheseexplanationsasaproblem,wecanunderstanditasprovidinganimportantinsight.Inthefirstthreeexplanations,theobjectofmeditation—thebreath—isthesame.Thismeansinpracticethatkeepingtrackoffeelingsandmindstatesinandofthemselvesdoesnotmeanabandoningthebreathforanothermeditationobject.Afterall,feelingsandmindstatesarepresentinthesheeractof

remainingfocusedonthebreath.Whenyoushiftyourframeofreferencefrombodytofeelingsortomind,yousimplybecomemorealerttoadifferentaspectordimensionofwhatyou’realreadydoing.Infact,it’shardtoimaginethatanyabilitytosticksuccessfullywiththebreathwouldnotrequiredevelopingsensitivitytothefeelingsandmindstatesinvolvedinmaintainingsustainedattention.MN118simplyoffersyouthechoiceoffocusingyourinterestonwhicheveraspectseemsmostfruitfulatanyparticulartime.

Similarlywiththefourthexplanation:Theabandoningofgreedanddistressindicatesthesuccessfulperformanceofanaspectofthestandarddescriptionoftheestablishingofmindfulness:subduinggreedanddistresswithreferencetotheworld.This,too,isanecessarypartofbreathmeditation.Onlywhenyoucansuccessfullyabandonthissortofgreedanddistress—evenifonlytemporarily—canyoustayfocusedonthebreathforanylengthoftime.Theactofsubduingthisgreedanddistressmayrequireeitherequanimityortheexertionoffabrication,aswenotedinChapterTwo,butwhenthegreedanddistressaresuccessfullyabandoned,youcansimplylookonthemwithequanimity.

Sohere,too,thediscourseisofferingyouachoiceastowheretofocusyourattentionwhileyoustaywiththebreath.Ifyouwant,evenatthemostbasicstageofactuallystayingfocusedonthebreath,youcannotethepresenceofequanimity—whichisoneofthesevenfactorsforawakening,whichinturnisoneofthethemesofremainingfocusedonmentalqualitiesinandofthemselves—astheaspectoftheprocessyouwanttoobserve.Youseethatskillfulqualitiessuchasequanimitycanbemadetoariseinareaswheretheymaynothavefunctionedbefore.Thisprovidesbothencouragementonthepathandpracticalinsightintotheprocessesofcauseandeffectwithinthemind.

Asforthequestionofwhycarefulattentiontoin-and-outbreathswouldbeclassedasatypeoffeelinginthesecondexplanation,rememberthatSN22:79describestheroleoffabricationasanelementintheactualexperienceofeveryaggregate,includingfeeling.Thesecondexplanationhereimplicitlyfocusesonthisfact,notingthatbypayingattentiontothebreath,youactualizetheexperienceoffeelingsconnectedtothebreaththatwouldotherwiseremainonlypotential.Inotherwords,theactofattentionispartandparcelofthefeelingitfabricates.Thisexplanationalsooffersanimportantpracticalinsight:Thebestwaytomaintainthesenseofpleasurecomingfromcarefulattentiontothebreathistokeepattendingtothebreath.Ifyouswitchyourfocustotallytothepleasure,thepleasurewillloseits

foundationandsoondissolveaway.Intheseways,thefourexplanationsoffersomeimportantinsightsinto

understandingthesixteensteps.Inparticular,theyshowthatthesixteenstepsdon’tnecessarilyfollowastraightlinearsequence.Instead,eachtetradcanserveasanobjectoffocussimultaneouslywithanyoftheothertetrads.Asyoupracticebreathmeditation,youcanremainfocusedonthesecond,third,orfourthtetradwhilecontinuingtoremainfocusedonthebreath.

Forexample,therearetimeswhenyoufinditmosthelpfultofocusonhowthebreathisgivingrisetofeelingsofraptureandpleasure;tothewaythesefeelings(asmentalfabrications,alongwiththeperceptionsyou’reemployingaroundthebreath)areinfluencingthemind;andtohowyoucancalmthatinfluence.Thiswouldbeanexampleoffocusingonthesecondtetradwhilesimultaneouslyremainingfocusedonthefirst.Atothertimes,you’llfinditmoreusefultoseewhichwaysthemindisinoroutofbalance—toosluggish,forinstance,ortooscattered—andthenusethebreathtobringitmoreintobalance.Thiswouldbeanexampleoffocusingonthethirdtetradwhilestillfocusedonthefirst.Andatothertimes,youwillwanttoobservehowyoucandevelopthedispassionthatwillenableyoutoletgoofanyexternalpreoccupationsthatthreatentopullyouawayfromthebreath.Thiswouldturnattentiontothefourthtetradwhilestayingfocusedonthefirst.

ThepossibilityofcombiningtetradsinthiswayisconfirmedbynotinghowtheBuddha’sfourexplanationscanbemappedagainstthestandardformulaforthefirstestablishingofmindfulness:“Oneremainsfocusedonthebodyin&ofitself—ardent,alert,&mindful—subduinggreed&distresswithreferencetotheworld.”Thereferencetothebreathasa“bodyamongbodies”inthefirstexplanationcorrespondstothephrase“bodyin&ofitself”intheformula.Thereferencetocarefulattentioninthesecondexplanationrelatestothepracticeofremainingfocuseddescribedintheformula.Thereferencetomindfulnessandalertnessinthethirdexplanationisanobviousreferencetotwoofthequalitiesthat,accordingtotheformula,arebroughttotheactofremainingfocusedonthebodyinandofitself:beingalertandmindful.Andthereferencetoabandoninggreedanddistressinthefourthexplanationisadirectreferencetotheactofsubduinggreedanddistresswithreferencetotheworld,whichalsoisanaspectofthethirdmentalqualitybroughttotheactofremainingfocusedonthebodyinandofitself:ardency.

Inotherwords,theBuddhaisshowinghowtheactivityofthefirstestablishingofmindfulness—andthisestablishing,likealltheestablishings,

isbasicallyanactivity—containsaspectsofallfourestablishings,anyofwhichcanbetakenasaframeofreference.Thepracticalimplicationhere,aswehavenoted,isthattheshiftinfocusfromoneframeofreferencetoanotherdoesn’trequireyoutoswitchtoanewmeditationpractice.Itsimplyturnsattentiontoanotheraspectofwhatyou’realreadydoing.Thisislikemasteringanewpieceonthepiano.Onceyou’vegotthenotesdownandit’stimetolistentohowyourplayingsounds,youdon’tstopplayingtolistenmoreclearly.Youkeeponplaying,againandagain,whileyoulistentothenuancesofyourtouchandphrasing,andtotheoverallthoughtsandemotionsyou’reconveying.Thisiswhatallowsyoubothtodevelopmoreskillandtodiscovernewthingsinthemusic.

Becausethesefourestablishingsarethethemesofrightconcentration,andbecausethemindfulnessofbreathingdevelopedbythesixteenstepsistermedatypeofconcentration(SN54:7–12),wewouldthusexpectthefourtetradstoofferfourdifferentperspectivesonthesingleprocessofhowrightconcentrationdevelops.Andwhenwecompareeachofthetetradswiththedescriptionsofthestagesofconcentration,wefindthattheyactuallydocorrespond.Thiscorrespondenceplaysoutbothonthemacrolevel—eachtetradcorresponds,initsownway,totheoverallmapofthelevelsofrightconcentration—andonthemicrolevel:Eachgivesspecificdirectionsonwhattodoeachtimeyousitdowntodeveloprightconcentration.

First,onthemacrolevel:Thefirsttetrad—discerningthebreathaslongorshort,sensitizingyourselftotheentirebody,andcalmingbodilyfabrication(thein-and-outbreathing)—describestheprogressofbreathmeditationupthroughthefourthjhāna.Youstartbymaintainingfocusonthebreathandthen,asyouenterthefirstjhāna,developafull-bodyawareness(DN2).Thebreathgrowsprogressivelymorerefinedandcalmasyoumovethroughthejhānasuntilyoureachthefourth,atwhichstagein-and-outbreathingstops(SN36:11).

Thesecondtetrad—beingsensitivetorapture,sensitivetopleasure,sensitivetomentalfabrication(perceptionandfeeling),andcalmingmentalfabrication—describestheprogressfromtheearlystagesofmeditationupthroughthecessationofperceptionandfeeling.Raptureispresentinthefirsttwojhānas;pleasure,inthefirstthree.Perceptionplaysaroleinallthemeditativeattainmentsupthroughthedimensionofnothingness(AN9:36);asyougothroughtheselevels,theunderlyingperceptiongrowsmorerefined(MN121).Similarlywithfeelings:Fromtheraptureandpleasureofthefirsttwojhānas,feelingsgrowmorerefinedthroughtheequanimouspleasureofthethird,andthentothepureequanimityofthefourth,which

formsafoundationforthenextfourformlessattainments(MN140).Finally,thetotalcalmingofperceptionandfeelingoccurswiththecessationofperceptionandfeeling,theninthattainment.

Thequestionarises,ifverbalfabricationceaseswiththesecondjhāna,andthebreathwiththefourthjhāna,howcananyofthesixteenstepsapplytothoseattainmentsortoanyofthehigherlevelsofconcentration?Afterall,allofthestepsaredoneinconjunctionwithbreathing,andsteps3through16employverbalfabricationintheactoftraining.Theansweristhateventhoughtheseformsoffabricationarenotpresentinthehigherlevelsofconcentration,themindwillsometimeshavetomakeadeliberatechoicewhenmovingfromoneattainmenttothenext(MN121;AN9:34;AN9:41).Thiswillrequireamomentofreflectioninwhichyoustepbackfromyourfullfocusbeforeplunginginagain.AN5:28illustratesthisprocesswiththeimageofapersonstandingwatchingapersonsittingdown,orapersonsittingwatchingapersonlyingdown.Verbalandbodilyfabricationwillresumeduringthosemomentsofchoice,whichmeansthatanyofthesixteenstepscouldalsobeappliedduringthosemoments.

Thethirdtetrad—becomingsensitivetothemind,gladdeningit,steadyingit,andreleasingit—coversallthestagesoftrainingthemind.Gladdeningthemindbeginswiththepreliminarypracticesofpracticinggenerosity,observingtheprecepts,andabandoningthehindrances,practicesthatgiverisetoasenseofwellbeingandjoythatcaninducethemindtosettledowninconcentration.Thegladdeninggrowsmorerefinedasthemindprogressesthroughthefirstthreejhānas,experiencingraptureandpleasure.Itculminatesinthejoythataccompaniestheattainmentofthegoal(MN137).Steadyingthemindisalsoaprocessofprogressiverefinementupthroughthecessationofperceptionandfeeling.Althougheachlevelofjhānaandeachformlessattainmentgrowsincreasinglysteadyasyougouptheseries,onlythelevelsbeginningwiththefourthjhānaaresaidtobeimperturbable(MN106).Likewise,releasingthemindisaprogressiveprocess:Youreleasethemindatleasttemporarilyfromtheafflictionofattendingtoperceptionsofsensualityonenteringthefirstjhāna,fromtheafflictionofattendingtoperceptionsofdirectedthoughtonenteringthesecondjhāna,andsoonupthroughthecessationofperceptionandfeeling.Finally,releasebecomestotalonreachingunbinding(AN9:34).

Thefourthtetrad—remainingfocusedoninconstancy,dispassion,cessation,andrelinquishing—is,likereleasingthemind,aprocessthatdevelopsthroughprogressivelevelsofrefinementwhilemasteringconcentration,andthengoesbeyondrefinementwiththeattainmentoftotal

unbinding.Whenyou’retryingtomasterconcentration,youdirectthesecontemplationstoanyobjectthatwoulddistractyoufromyourtheme.Inotherwords,youfocusthesecontemplationsonanythingthatwouldprovokegreedanddistresswithreferencetotheworldoutsideofyourconcentration,seeingthedistractionascomposedofevents(dhammas)thatareinherentlyunworthyofattachment.Inthisway,youweanthemindfromthedistraction.

Whenconcentrationisfullymastered,youthenturnthesesamecontemplationsontotheworldofbecomingcreatedaroundtheconcentrationitself.Youseethatit,too,iscomposedofdhammasthatareinconstant—eventhoughtheinconstancyisverysubtle—andfromthatinsightyoudevelopdispassionfortheprocessofcontinuingtofabricateanythingatall,eventhemostrefinedstatesofconcentration.Thisdispassionputsanendtothepassionthatfuelsfabrication,thusleadingtocessation.Atthatpoint,everything—evenpassionforthedeathless—isrelinquished,andtotalunbindingoccurs(AN9:36).

Inthisway,eachofthetetradsprovidesitsownperspectiveontheoveralldevelopmentofrightconcentrationonthemacrolevel.

Asforthemicrolevel,wewilldiscusssomeofthepracticalissuessurroundingeachofthefourtetradsinthenextchapter.Herewewilllookattheirroleingivingrisetothesevenfactorsforawakening,toshowwhyMN118singlesthistopicoutforattention.

Thesevenfactorsforawakening(sambojjhaṅga)constituteoneofthesevensetsofdhammasincludedinthewingstoawakening(bodhi-pakkhiya-dhamma),theBuddha’sownlistofhismostimportantteachings(DN16;DN29;Ud5:5).Thesevensetsoverlapinmanyways,andinsomecasestheydifferprimarilyintheorderinwhichtheylistthequalitiesneededtoattainawakening.Forinstance,thefivefacultiesandfivestrengthsdescribehowconcentrationleadstodiscernment.Thesevenfactorsforawakening,ontheotherhand—likethenobleeightfoldpath—describehowdiscernmentleadstoconcentration.Inotherwords,theydescribethedevelopmentofconcentrationinwhichinsightplaysaleadingrole.Inthiswaytheyarecongruentwiththesixteensteps,foraswehavenoted,thesixteenstepsshowhowtodeveloptranquilityandinsightintandemwhenbringingthemindtoconcentrationbyfocusingonhowtounderstandandmastertheprocessesoffabrication.

Thiscongruenceappearsintheoverallpatternofthesevenfactorsforawakening,whichparallelsthepatternofeachofthefourtetrads.Thegeneralpatternisoneofobservingandunderstandingtheprocessesof

fabricationsoastobringthemtocalm.Indetail,thepatternisthis:Thefactorsforawakeningarelistedinanorderwhereeachfactorbuildsontheonesbeforeit:mindfulness,analysisofqualities(accordingtoMN117,thisisthediscernmentfactor,equivalenttonoblerightview),persistence,rapture,calm,concentration,andequanimity.MN118explainsthenaturalprogressionfromonefactortothenextinthisway,withmindfulnessasafactorofawakeningbuildingonanyofthefourestablishingsofmindfulness:

Mindfulness:“Onwhateveroccasionthemonkremainsfocusedonthebodyin&ofitself—ardent,alert,&mindful—subduinggreed&distresswithreferencetotheworld,onthatoccasionhismindfulnessissteady&withoutlapse…”[Similarlywithfeelingsin&ofthemselves,mindin&ofitself,andmentalqualitiesin&ofthemselves.]

Analysisofqualities:“Remainingmindfulinthisway,heexamines,analyzes,&comestoacomprehensionofthatquality[anyofthequalitiesoreventspresentintheprocessoftryingtoestablishmindfulness]withdiscernment…”

Persistence:“Inonewhoexamines,analyzes,&comestoacomprehensionofthatqualitywithdiscernment,persistenceisarousedunflaggingly…”

Rapture:“Inonewhosepersistenceisaroused,arapturenotoftheflesharises…”

Calm:“Foroneenrapturedatheart,thebodygrowscalmandthemindgrowscalm…”

Concentration:“Foronewhoisatease—hisbodycalmed—themindbecomesconcentrated…”

Equanimity:“Hecarefullywatchesthemindthusconcentratedwithequanimity…”Thepatternofthisprogression—beginningwiththreefactorsequivalent

torightmindfulness,rightview,andrighteffort—recallsthedescriptionofthenobleeightfoldpathinMN117,inwhichthesethreepathfactorscirclearoundthedevelopmentofotherpathfactorsinleadingtorightconcentration.TheonlydifferenceisthatinMN117thediscernmentfactorprecedesmindfulness,whereasheretheestablishingofmindfulnesscomesfirst.

Thispatternisalsorelatedtothethreequalitiesfosteredintheestablishingofmindfulness:ardency,mindfulness,andalertness.Starting

withthequalitiesofmindfulnessandalertnessusedtoestablishmindfulnessinthefirstfactorofawakening,youfurtherdevelopmindfulnessandalertnesswhenyouremembertoanalyzephenomenaastheyoccurintermsofcauseandeffect,skillfulandunskillful(SN46:51)inthesecondfactorofawakening.Then,inthethirdfactorofawakening,youexertpersistence(whichhereisequivalenttoardency)todeveloptheskillfulandabandontheunskillfulinsuchawayastoleadfirsttorapture,thentocalm,concentration,andequanimity.

Theinclusionofthefactorofanalysisofqualitiesinthisprocessmeansthatthefirstthreefactorsforawakeningaddthequalityofdiscernmenttothethreequalitiesfosteredintheestablishingofmindfulness.Thisadditionparallelsthewayinwhichthesixteenstepsimplicitlyencourageyoutodevelopdiscernmentandinsightbylookingfortheroleoffabricationwithregardtobodyandmind,seeinghowcauseandeffectoperateintheprocessoffabricatingskillfulandunskillfulstates.Italso,asnotedabove,parallelsthewayinwhichMN117describestheinteractionofrightview,rightmindfulness,andrighteffortinfosteringrightconcentration.

Buildingonthiscombinationofardency,alertness,mindfulness,anddiscernment,theremainingfourfactorsforawakeningbeginwithanactivestate—rapture—thatprovidesthenourishmentneededtokeeptheincreasedsteadinessandcalmofthemindfromgrowingtorpidandunhealthy.Thisraptureisthenfollowedbythecalmingfactorsofcalm,concentration,andequanimity.

Thisisthesamepatternthatoperatesexplicitlyorimplicitlyineachofthefourtetrads.Yousensitizeyourselftoaparticularphenomenon—intermsofbody,feelings,mind,ormentalqualities—throughmindfulalertness,learningthroughexperimentationandmanipulationtounderstandthatphenomenonintermsoffabricationandtoanalyzeitintermsofcauseandeffect.Thenyouskillfullymanipulatethecausesofthatfabricationsoastobringittocalm.

Forinstance,withthefirsttetrad:Steps1and2,discerninglongandshortbreathing,areabasicexerciseindevelopingmindfulnessandalertness,withtherudimentaryamountofdiscernmentneededtodiscernwhenthebreathingislongorshort.Step3,breathinginandoutsensitivetotheentirebody,raisesthelevelofardencyasthisisthefirststepinwhichyouaresaidto“train”yourself.Thisstepalsoraisesthelevelofalertness,inthattherangeofyouralertawarenessisnowconsciouslyspreadcontinuouslytotheentirebody.Thisstepisimplicitlyintendedtobringaboutarealizationofhowthebreathhasanimpactonthebody,raisingorloweringitslevelofenergy,for

instep4youaretoldtocalmthatimpactbycalmingthebreath(MN44).Eventhoughthisstepmakesnoexplicitmentionofinducingrapture,theprogressionofthesevenfactorsstatesclearlythatanimportantstepinbringingthebodytocalmisfirsttoinducearapture“notoftheflesh”:inotherwords,astateofrapturebasedoneitherthefirstorsecondjhāna(SN36:31).Aswehavealreadyseenfromthemapofthestagesofconcentration,thecalmingofbodilyfabricationcanleadallthewaytothefourthjhāna,oneofwhosefactorsisequanimitynotoftheflesh.Thiswouldbeequivalenttotheseventhfactorofawakening.

Thesecondtetradstartswithtwosteps—5and6—thatprovideexerciseindevelopingalertness:learninghowtobreatheinawaythatallowsyoutobesensitivetoraptureandpleasure.Step5isthefirstofthesixteenthatexplicitlyreferstoraisingtheenergyofyourpracticebeforecalmingitdown.Bothofthesesteps,however,alsoimplicitlyrequireanelementofdiscernmentbasedonmanipulation,forunlessyoulearntofosterthecausesforraptureandpleasureyouwon’tbeabletomaintainthemcontinuallyasyoupayattentiontothebreath.Instep7,theelementofdiscernmentbecomesexplicit,asyounoticehowfeelingsandperceptions—suchastheperceptionsbywhichyoulabelfeelings,andtheperceptionsthatenableyoutostaywiththebreath—haveanimpactonthemind.Instep8,youtrytocalmthisimpactbyfindingprogressivelymorerefinedfeelings—suchasequanimity—andmorerefinedperceptionstocalmthemind.

Thethirdtetradiscloselyrelatedtothesecond,inthatitsharesthetaskofcalmingthemind,butherethefocusbeginswiththeminditself.Step9isanexerciseinmindfulalertness,asyoutrytostayobservantofthestateofthemind.Step10,likestep5,isanexerciseinraisingtheenergylevelofthemindbygladdeningit(SN46:51suggeststhatthisbedoneonlywhenthemindissluggish);whereassteps11and12movemoreinthedirectionofcalmingitthroughmakingitsteadierandreleasingitfromanythingthatafflictsit—suchastheafflictionofsensualitythatwouldkeepitfromgettingintojhāna,oranyofthefactorsinthelowerlevelsofjhānathatwouldkeepitfromattainingthehigherones(AN9:34).

Thefourthtetradisalsoanexerciseincalmingthemind.Onthebeginninglevelofdevelopingconcentration,thistetradisfocusedprimarilyonabandoningthehindrancestoconcentration.Step13,remainingfocusedoninconstancy,combinesanalertnesspracticewithadiscernmentpractice,asyoutrytoseewaysinwhicheachofthehindrancesandtheirobjectsareinconstantandthusincapableofprovidinganyreliablepleasureorhappiness.AsAN7:46pointsout,theperceptionofinconstancyleads

naturallytotheperceptionofstressandnot-self,bothofwhichleadnaturallytodispassion.Inotherwords,youseethatahappinessbasedonanythinginconstantisinherentlystressful,andthusnotworthyofclaimingas“me”or“mine.”Theresultingdispassionisthethemeofstep14.Whendispassionforthehindrancesandtheirobjectsbecomeswelldeveloped,steps15and16—remainingfocusedoncessationandrelinquishment—alsofollownaturally,asthehindrancesceasethroughlackofpassionfortheprocessoffabricationthatwouldkeepthemgoing,afterwhichyoucanrelinquisheventhecontemplationsneededtobringthemtocessation.Withthat,theagitationcausedbothbythosehindrancesandbytheirabandoningisreplacedwithequanimity.Thisisthefirstlevelofhowthemindiscalmedbytheexercisesinthislasttetrad.

Onamoreadvancedlevel,whenconcentrationisfullydeveloped,thesameprocessisappliedtotheconcentrationitself.Youfocusontheinconstancyofthefabricatedaggregatespresentinanyofthejhānasinawaythatleadstodispassionforallfabrications.Whendispassionistotal,theactoffabricationceasesandeventhepathfactorsofdiscernmentandconcentrationcanberelinquished.Thisishowtheexercisesinthislasttetradbringthemindtotheradicalcalmoftotalrelease.

AsMN118pointsout,anyoneofthesetetradscanhelpbringthesevenfactorsforawakeningtotheculminationoftheirdevelopment.Theparallelsinthepatternforeachtetradandforthesevenfactorshelptoexplainwhythisisso.

However,aswehavehadfrequentoccasiontonotice,thefourtetradsarenotradicallyseparate.Theycoverfouraspectsofasingleprocess.It’shardtoimaginehowanyonecouldmastermindfulnessofbreathingwithoutmakinguseofallfourtetrads,asyouneedtokeepreadingthestateofyourconcentration.Whenyouseethatitneedsimprovement,youdecidetofocusonwhicheverofthesefouraspectsismostinneedofattention.Theabilitytoreadyourmindinthiswaywouldcomebothunderstep9inthesixteensteps—breathinginandoutsensitivetothemind—andunderthefirsttwofactorsforawakening:mindfulnessandanalysisofqualities.Ifthemindneedstobefedaparticulartypeoffeeling,thatwouldbringinthesecondtetrad;andthis,often,willrequirethehelpofsteps3and4inthefirsttetrad.Ifthemindisharassedbydistractions,thatwouldrequirebringingintheotherstepsofthethirdtetradandallfourstepsofthefourth.Inthisway,eventhoughyourmainfocusofconcentrationmaybethebreath,thereisnowayyoucanavoidbringingallfourtetrads—andallfourestablishingsofmindfulness—tobearontheprocessofdevelopingrightconcentrationinline

withthesevenfactorsforawakening.Ofcourse,asMN118pointsout,thesixteenstepsdon’tstopthere,forthe

sevenfactorsforawakening,whenfullydeveloped,bringabouttheultimategoalofclearknowingandrelease—releaseheremeaningthetotalreleaseofunbinding,andnotjustthetemporaryreleaseofconcentration.Asthediscourseshows,thisrequiresaugmentingthesevenfactorswiththreequalities—seclusion,dispassion,andcessation—sothattheyresultinlettinggo.Hereagain,thesixteenstepsareinvolved.“Seclusion”isareferencetothementalseclusionbeginningwiththefirstjhāna,whichrequiresthedevelopmentofallfourtetrads.Theremainingtermsaredirectreferencestothestepsinthefourthtetrad—“lettinggo”beingsynonymouswithrelinquishment—asthethemesofinconstancy,stress,andnot-selfarefocusedonthefabricationofconcentrationitself,enablingthemindtodevelopthedispassionthatleadstothetotalcessationofallfabrications,andfromtheretothetotalreleasethatcomesfromtotallylettinggo.

Thislaststageofthepracticeisdescribedinseveralpassagesinthediscourses.Wehavealreadynoted,inChapterThree,oneoftheprimaryrelevantpassages—inAN9:36—andwillhaveoccasiontodiscussitfurtherbelow.Herearetwoothersimilarpassagesshowinghowthissortofanalysiscanbeappliedtoanylevelofjhāna—whileyouareinthejhāna—upthroughthedimensionofnothingness.Withhigherlevels,itcanbeappliedonlyafterwithdrawingfromthem.Tosavespace,wewillciteonlythedescriptionsofhowthisanalysisisappliedtothefirstjhāna:

“TherewasthecasewhereSāriputta—quitesecludedfromsensuality,secludedfromunskillfulqualities—entered&remainedinthefirstjhāna:rapture&pleasurebornofseclusion,accompaniedbydirectedthought&evaluation.Whateverqualities[dhammas]thereareinthefirstjhāna—directedthought,evaluation,rapture,pleasure,singlenessofmind,contact,feeling,perception,intention,consciousness,desire,decision,persistence,mindfulness,equanimity,&attention—heferretedthemoutoneafteranother.Knowntohimtheyarose,knowntohimtheybecameestablished,knowntohimtheysubsided.Hediscerned,‘Sothisishowthesequalities,nothavingbeen,comeintoplay.Havingbeen,theyvanish.’Heremainedunattracted&unrepelledwithregardtothosequalities,independent,detached,released,dissociated,withanawarenessridofbarriers.Hediscernedthat‘Thereisafurtherescape,’andpursuingitheconfirmedthat‘Thereis.’”—MN111

Ven.Ānanda:“Thereisthecasewhereamonk…enters&remainsinthefirstjhāna.…Henoticesthat‘Thisfirstjhānaisfabricated&willed.’Hediscerns,‘Whateverisfabricated&willedisinconstant&subjecttocessation.’Stayingrightthere,hereachestheendingoftheeffluents.Or,ifnot,then—throughthisveryDhamma-passion,thisDhamma-delightandthroughthetotalwastingawayofthefivelowerfetters—heisduetoarisespontaneously[inthePureAbodes],theretobetotallyunbound,neveragaintoreturnfromthatworld.” —MN52

Ineachcase,theactofseeingthejhānaasawilled,fabricatedactivity—ratherthanamanifestation,say,ofametaphysicalorcosmicsubstrate—iswhatallowsforthedispassionthatleadstolettinggo.Becausethemind’sentrapmentwasduetoitsownclinging,andnottoanyrestrictionenforcedfromoutside,theactoflettinggoiswhateffectsfullrelease.

Thestandardanalogyhereisofthewayinwhichafiregoesout.That,infact,iswhatunbinding(nibbāna)means.AccordingtothephysicstaughtatthetimeoftheBuddha,thepropertyoffireexistsinacalm,latentstatetoagreaterorlesserdegreeinallobjects.When“provoked”(kuppa)itseizesandclingstoitsfuel.Itgoesout—literally,itwassaidtobe“released”(mutta)—whenitletsgoofitsclingingtothefuel.Forthisreason,theagitatedflamesofaburningfirewereviewedasanidealimageforthewayinwhichthemindsuffersfromtheagitationofclingingtotheaggregates(Iti93).Theactofafire’sgoingoutwasequallyidealasanimageforthepeaceandcalmthatcomewhenthemindgainsreleasethroughlettinggo.

This,then,isthegeneralstructureofhowmindfulnessofbreathingprogressestofreedomfromsufferingandstress.Thefourtetradsdealwithfouraspectsoftheactofestablishingmindfulnesstobringthemindtoconcentration:bothonthemacrolevel,correspondingtothestandardmapsofhowconcentrationprogressestoawakening,andonthemicrolevel,givinginstructionsonwhattodowhenyousitdowntodeveloprightconcentration.

Thefirstthreetetrads—dealingwithbody,feelings,andmind—coveraspectsofthepracticethatplayaroleinkeepingthemindfocusedonthebreath:bodycoveringtheobjectofthefocus,feelingbeingthefeelingsengenderedbycontinuedattentiontothebreath,andmindcoveringthequalitiesofmind—mindfulnessandalertness—broughttotheactivityofremainingfocused,alongwiththemindstatesstrengthenedbymaintainingfocus.

Thefourthtetrad—dealingwithmentalqualities—playsaroleatone

removefromtheactivityofkeepingfocusedonthebreath.Inthebeginningstages,ithoversaroundtheprocessofstayingfocused,fendingoffanydistractionsthatwoulddisturbthefocus.Itdoesthisbyviewingthosedistractionsasdhammas—mereeventsoractions—inawaythatinducesdispassionforthem.Atmoreadvancedstages,itobservestheprocessofstayingfocusedfromthesamestandpointwiththepurposeofdevelopingdispassionforthatprocess,thusleadingtototalrelease.

Soinsteadofbeingalinearguidetomeditation,thefourtetradsdealwithprocessesofbreathmeditationthatoccursimultaneously,offeringyouthechoiceofwheretofocusattentionsoastodevelopbothtranquilityandinsightwhilefosteringstrongerstatesofconcentration.Inotherwords,whenfocusedonthebreath,youcanseehowfeelingsandmindstates—alongwiththementalqualitiesinvolvedinkeepingdistractionsatbay—arefunctioningormalfunctioning.Thisallowsyoutodirectyoureffortstowardcorrectinganylackorimbalance.Whenconcentrationisfullymastered,youcanusethesamefourfoldperspectivetodevelopthedispassionneededforcessationandtotallettinggo.

Thestructureofthispracticeisimportanttokeepinmindbecauseitgivesperspectivebothonhowtohandlethefourtetradsinpractice—thetopicofthenextchapter—andonthepracticeofthefourestablishingsingeneral:thetopicofthechaptersafterthat.

CHAP T E R S E V EN

FleshingouttheFourTetrads

AlthoughthefourtetradsconstitutetheBuddha’smostextensiveinstructionsonwhattodowhenyousitdowntomeditate,theyarestillveryterse.Asonewriterhascommented,theyaremorelikeatelegramthanafulltext.Thisshouldcomeasnosurprise,for—aswenotedintheIntroduction—theseinstructionswerenevermeanttostandontheirown.Theywereembeddedinacanonoftextsmemorizedbyacommunityofpractitionerswhowouldusethemsimplyasmemoryaids,bothforteachersandforstudents.Thismeansthattheyhadtobelongenoughtoconveythemostimportantpoints—suchasthefactthatbreathmeditationisaproactiveprocessdesignedtogiveinsightintotheprocessesoffabrication—butshortenoughtobeeasilymemorized.

Theyalsohadtoindicate,throughinclusion,whichaspectsofthepracticeheldtrueacrosstheboard;and,throughsilenceandexclusion,whichaspectsallowedforvariationsfromcasetocase.Ifeverythingwerementioned,thesheervolumeofinstructionswouldhavebeenunwieldy,makingitdifficulttosortoutwhichinstructionsweremeantforeveryone,andwhichforspecificcases.Sothetersenessoftheinstructions,insteadofbeingashortcoming,isactuallyoneoftheirstrengths.

Aswehaveseenfromtheprecedingchapters,agreatdealofpractical,nuts-and-boltsadvicecanbeunpackedfromthetetradswhenyoulookatthemcarefully,butevenwhenunpackedtheystillleavemanygaps.Togetthemostoutofthesememoryaids,youhavetofillthesegapsin.

Therearetwoplacestolookforinformationthatwillhelpyoudothis:withintheCanonandoutsideit.

WithintheCanonyoucanfindthissortofinformationinthreeways.Thefirstistolookathowthetetradsprovideperspectiveononeanother.Aswenotedintheprecedingchapter,theydealwithfouraspectsofasingleprocess—usingthebreathasafocalpointforremainingfocusedonthebodyinandofitself–ardent,alert,andmindful–whilesubduinggreedanddistresswithreferencetotheworld—buttheconnectionamongthetetradsgoesdeeperthanthat.

Thisisbecauseoftheroleofperceptionsandfeelingsasmental

fabrications.Ontheonehand,thebodilyfabricationprovidedbythebreathissuretoproducefeelings;thefeelings,then,canbeusedtomanipulatestatesofmind.Similarly,perceptionsareneededtostayfocusedonthebreath—somedealingdirectlywiththebreath,othersfocusedmoreoninducingthementalqualityofdispassionforanydistractionsthatwouldpullyouawayfromthebreath.These,too,willhaveanimpactonstatesofmind,andonthefunctionMN118assignstothefourthtetrad.Thismeansthatwhenyouencounteraprobleminputtinganyofthetetradsintopractice,youcanoftenfindasolutionbylookingatrelatedstepsinanothertetrad.Wehavealreadygivensomeindicationintheprecedingchapterofhowthiscanbedone,andwewilldrawadditionalconnectionsamongthetetradsbelow.

ThesecondwaytofleshoutthetetradswithmaterialfromwithintheCanonistodrawfromotherdiscoursesintheCanonthatprovideinsightintohowtousethefourframesofreferencewhendevelopingbreathmeditationasabasisfortranquilityandinsight—bothasmeanstoconcentrationandasactivitiesforusingconcentrationtodevelopdiscernment.

ThethirdwayistolooktootherpassagesintheCanonforalternativethemesofmeditationthatwillhelpindealingwithissuesinthesefourframesofreference.Inotherwords,whenyoucan’tgetthemindtoaccomplishanyofthetrainingscontainedinthesixteenstepsbyworkingwithintheseframeworks,youlookforhelpfromother,subsidiarythemesofmeditation.TheBuddha’sgeneralinstructionsonhowandwhentodothiscomeinSN47:10.Becausethereissomecontroversyoverhowtounderstandthisdiscourse,it’sworthlookingatindetail:

“Ānanda,ifamonkornunremainswithmindwell-establishedinthefourestablishingsofmindfulness,he/shemaybeexpectedtoperceivegrand,successivedistinctions.“Thereisthecaseofamonkwhoremainsfocusedonthebodyin&ofitself—ardent,alert,&mindful—subduinggreed&distresswithreferencetotheworld.Asheremainsthusfocusedonthebodyin&ofitself,afeverbasedonthebodyariseswithinhisbody,orthereissluggishnessinhisawareness,orhismindbecomesscatteredexternally.Heshouldthendirecthismindtoanyinspiringtheme.Ashismindisdirectedtoanyinspiringtheme,delightariseswithinhim.Inonewhofeelsdelight,rapturearises.Inonewhosemindisenraptured,thebodygrowscalm.Hisbodycalm,hefeelspleasure.Ashefeelspleasure,hismindgrowsconcentrated.Hereflects,‘Ihave

attainedtheaimtowhichmymindwasdirected.Letmewithdraw[mymindfromtheinspiringtheme].’Hewithdraws&engagesneitherindirectedthoughtnorinevaluation.Hediscerns,‘Iamnotthinkingorevaluating.Iaminwardlymindful&atease.’“Andfurther,heremainsfocusedonfeelings…mind…mentalqualitiesin&ofthemselves—ardent,alert,&mindful—subduinggreed&distresswithreferencetotheworld.Asheremainsthusfocusedonmentalqualitiesin&ofthemselves,afeverbasedonmentalqualitiesariseswithinhisbody,orthereissluggishnessinhisawareness,orhismindbecomesscatteredexternally.Heshouldthendirecthismindtoanyinspiringtheme.Ashismindisdirectedtoanyinspiringtheme,delightariseswithinhim.Inonewhofeelsdelight,rapturearises.Inonewhosemindisenraptured,thebodygrowscalm.Hisbodycalm,heissensitivetopleasure.Ashefeelspleasure,hismindgrowsconcentrated.Hereflects,‘Ihaveattainedtheaimtowhichmymindwasdirected.Letmewithdraw.’Hewithdraws&engagesneitherindirectedthoughtnorinevaluation.Hediscerns,‘Iamnotthinkingorevaluating.Iaminwardlymindful&atease.’“This,Ānanda,isdevelopmentbasedondirecting.Andwhatisdevelopmentbasedonnotdirecting?Amonk,whennotdirectinghismindtoexternalthings,discerns,‘Mymindisnotdirectedtoexternalthings.Itisunconstricted[asaṅkhitta]front&back—released&undirected.Andthen,Iremainfocusedonthebodyin&ofitself.Iamardent,alert,mindful,&atease.’“Whennotdirectinghismindtoexternalthings,hediscerns,‘Mymindisnotdirectedtoexternalthings.Itisunconstrictedfront&back—released&undirected.Andthen,Iremainfocusedonfeelings…mind…mentalqualitiesin&ofthemselves.Iamardent,alert,mindful,&atease.’“This,Ānanda,isdevelopmentbasedonnotdirecting.“Now,Ānanda,Ihavetaughtyoudevelopmentbasedondirectinganddevelopmentbasedonnotdirecting.Whatateachershoulddooutofcompassionforhisdisciples,seekingtheirwelfare,thatIhavedoneforyou.Overthereare[placestositat]therootsoftrees.Overthereareemptydwellings.Practicejhāna,Ānanda.Donotbeheedless.Donotberemorsefulinthefuture.Thatisourinstructiontoyouall.” —SN47:10

Themaincontroversyoverthispassageconcernshowtounderstandthedistinctionbetweendirectingandnot-directingthemind.Oneinterpretation

arguesthatdirectingthemindreferstojhānapractice;andnot-directingthemind,tomindfulnesspractice:theformerinducinganarrowrangeofawareness;thelatter,abroaderone.Ifyoucametothispassagewiththeideathatjhānaandtheestablishingofmindfulnessaretworadicallydifferentpractices,youcouldfindafewpassagesinthisdiscoursethatwouldseemtosupportthatinterpretation.Thepassageondirectingthemindcontainsreferencestorapture,pleasure,concentration,directedthought,andevaluation,allofwhicharenormallyassociatedwithjhāna,whereasthepassageonnot-directingtheminddescribesthemindasbeingunconstrictedandreleasedwhendevelopinganyoftheestablishingsofmindfulness.

However,unconstricteddoesn’tmeanabroadrangeofawareness.AccordingtoSN51:20,constrictedsimplymeansslothfulordrowsy.Sounconstrictedmeansfreeofslothanddrowsiness.AndwhenyourememberthattheBuddhadidnotdrawaradicaldistinctionbetweenmindfulnessandjhāna—aswehavenoted,thefourestablishingsarethethemesofjhāna(MN44)andarethemselvescountedasatypeofconcentration(AN8:63,[Thai:AN8:70])—thenyoucanseethatthisdiscourseisaddressingadifferentissueentirely.Insteadofdrawingadistinctionbetweenmindfulnessandconcentration,it’sgivingadviceonhowtousemindfulnesstobringthemindtorightconcentrationindifferentsituations.Insomecases,mindfulnessemploysthefourframesofreference;inothers,itemploysotherthemes.

Whentheminddoesn’trespondproperlytoanyofthefourestablishingsofmindfulness—when,whilefocusingonanyofthefourframesofreference,itfeelsfeverish,sluggish,orscattered—thenyoucanfollowtheinstructionsfordirectingit.Youcalltomindasubsidiarythemethatwillgladdenitorchastenitandallowittosettledown.Whenit’sfirmlysettled,youcandropanythinkingconnectedwiththesubsidiarytheme,andthiswillbringthemindtoastateofmindfuleaseequivalenttothesecondjhāna,freefromdirectedthoughtandevaluation.

Onotheroccasions,whenthemindsettlesdowneasily—whenitdropsthoughtsaboutexternalpreoccupationsandatthesametimeisn’tslothfulordrowsy—thenyoufollowtheinstructionsfornon-directingthemind.Yousimplynotethatit’sreleasedfromdistractionanddrowsiness,anditwillnaturallysettleintotheactivitiesofanyoneoftheestablishingsofmindfulness.Thisinturnwillprovideathemeforthepracticeofjhāna.

InthiswaySN47:10givesgeneralinstructionsonhowtodealwiththemindbothwhenitisamenabletosettlingdownwithanyofthefourframesofreferenceandwhenitisnot.Theinstructionsinthisdiscourseparallelthe

observationinMN101,thattherearetimeswhenproblemsinthemindrespondtosimpleon-lookingequanimity,andothertimeswhentheyrequireconsciousfabrication.Inthiscase,themindrequiresmoreconsciousfabricationwhenithastroublesettlingdownwiththefourframesofreference.SN47:10providesnospecificguidanceonwhichsubsidiarythemestousewhenthatisthecase;forthat,wehavetolooktootherdiscourses.ThatisathirdwayoflookingwithintheCanonforhelpinfillinginthegapsinthefourtetrads.

TherearealsothreewaysoflookingforinformationfromoutsidetheCanontofillinthesegaps.Thefirstistoaskforadvicefromlivingpeoplewhoareproficientinbreathmeditation.TheCanonitselfencouragesthisapproachinAN4:94,whichadvisesyoutoapproachapersonskilledininsightandtranquilityandtoaskforinstructionsonhowtodevelopthosequalitiesinyourownmind.Similarly,AN9:36recommendsaskingthosewhoareskilledinattainingandemergingfromboththedimensionofneitherperceptionnornon-perceptionandthecessationofperceptionandfeelingforinstructioninhowtoattainandemergefromthosedimensions.Thesameprincipleapplieshere.

ThesecondwaytolookoutsidetheCanonforinformationthatwillfillinthegapsinthefourtetradsistoexperimentonyourown.TheCanonimplicitlyadvisesthismethodinpassageswhereitmakesdistinctionswithoutexplainingthem.WehavealreadyencounteredapassageofthissortinMN101,quotedinChapterTwo,dealingwiththequestionofwhetherthecausesofstressaretobeabandonedthroughexertionorequanimity.Here’sanotherpassageofasimilarsort:

“Andwhatisthefoodforthearisingofunarisenraptureasafactorforawakening,orforthegrowth&increaseofraptureasafactorforawakeningonceithasarisen?Therearequalitiesthatactasafootholdforraptureasafactorforawakening.Tofosterappropriateattentiontothem:Thisisthefoodforthearisingofunarisenraptureasafactorforawakening,orforthegrowth&increaseofraptureasafactorforawakeningonceithasarisen.” —SN46:51

Thispassageisfairlyopaque.Itgivesnoindicationofwhatthequalitiesactingasafootholdforraptureasafactorforawakeningmightbe.Buttheopacitycanbeseenasservingapurpose,inthatitforcesyoutolooktoyourownexperience,orforadvicefromothers,todiscoverwhatthosequalitiesare.Thiswouldprovideusefulexerciseindevelopingyourownpowersofingenuityanddiscernment.

ThethirdwaytolookoutsidetheCanonforinformationthatwillfillinthegapsinthefourtetradsistoconsultbooksdealingwiththesetopics.Normallythiswouldincludethecommentarialliterature—suchastheVisuddhimagga(PathofPurity)orthecommentariesandsub-commentariesonthevarioussectionsoftheCanon—butinthecaseofbreathmeditation,thisliteraturedivergeswidelyfromwhattheCanonhastosay.Beginningwithstep3inthebreathmeditationinstructions,ittriestoforcethepracticeofbreathmeditationintothemoldofkasiṇapractice,apracticerarelymentionedintheCanonbutwhichhadbecomeparadigmaticbythetimetheVisuddhimaggawascompiled.BecauseofthedivergencefromtheCanoninthisarea,Ihavenotchosentodrawonthisliteratureinthisbook.

Althoughthisbookfallsunderthisthirdgeneralcategory,themainfocusofthischapterwillbeonthethreewaysoflookingwithintheCanonforadviceonhowtofleshoutthefourtetrads:drawingoninsightsfromothertetrads,drawingonpassagesfromotherdiscoursesthatgiveadviceonhowtousethefourframesofreferenceasthemesindevelopingtranquilityandinsight,anddrawingonpassagesthatgiveadviceonhowtouseotherthemestoaccomplishthetrainingscontainedinthesixteensteps.

However,it’simportanttobearinmindthattheactualpracticeofbreathmeditationwillrequireyoutolookoutsidetheCanonforguidanceaswell.TheCanonwasnevermeanttofunctiononitsownasaguidetothepractice.Instead,ittakesforgrantedalivingcommunityofpractitionerswhocanprovideapprenticeshipinthepracticeofmeditation.ThisiswhyMN95liststhequalitiestolookforinreliableteachers:thattheybefreeofthesortofgreed,aversion,anddelusionthatwouldcausethemtoclaimknowledgetheydon’thaveortotellyoutodothingsthatwouldharmyou.Atthesametime,MN80liststhequalitiesyouneedtolookforinyourself:thatyoubeobservantandhonest.Sowhen,inthecourseofthischapter,weencounterstepsthataredifficulttofleshoutsimplyonthebasisoftheCanon,youwillknowwhereelsetolook—bothwithinyourselfandwithout—tofillinthegaps.

MN118introducesthesixteenstepswithabriefpreamble:

“Thereisthecasewhereamonk,havinggonetothewilderness,totheshadeofatree,ortoanemptybuilding,sitsdownfoldinghislegscrosswise,holdinghisbodyerect,andestablishingmindfulnesstothefore.Alwaysmindful,hebreathesin;mindfulhebreathesout.”Withtheexceptionofoneword,thispreambleisself-explanatory.Theone

wordisparimukhaṁ,translatedhereas“tothefore.”TheAbhidhamma,when

commentingonthispassage,givesanetymologicalinterpretationofthisword,sayingthatparimukhameans“aroundthemouth”(pari=around;mukha=mouthorface).Inotherwords,whenfocusedonthebreath,youshouldfocusontheareaaroundthemouth.However,theVinaya(Cv.V.27.4)containsaprohibitionagainstdressingthehairoftheparimukha.Becausethesamepassagealsocontainsaseparateprohibitionagainstdressingthebeardaroundthemouthasagoatee,theCommentaryinterpretsparimukhainthiscaseasmeaning“onthechest.”Obviously,then,thewordhasseveralmeanings,andthequestioniswhetheritshouldbeunderstoodliterallyasmeaningaparticularsectionofthebody,ormoreidiomaticallyasbringingsomethingtotheforefront.

EvidenceforthislatterinterpretationcomesfrompassagesintheCanonwheremonksfocusingontopicsofmeditationasidefromthebreathareneverthelessdescribedashavingestablishedmindfulnessparimukhaṁ.Forexample,inUd7:8,Ven.MahāKaccāyanaestablishesmindfulnessparimukhaṁwhenengagedinmindfulnessimmersedinthebody;inMN62,Ven.Rāhulaestablishesmindfulnessparimukhaṁwhencontemplatingthethemeofnot-selfwithregardtothefiveaggregates.Becauseitmakesnosensetosaythatapersoncontemplatingeitherofthesetopicsshouldfocusawarenessexclusivelyononepartofthebodytotheexclusionofothers—andbecause,instep3ofthefirsttetradinbreathmeditation,theawarenesswillbecomewhole-bodyanyway—itmakesmoresensetointerpretthephrase,“mindfulnessestablishedparimukhaṁ”asanidiomforbringingmindfulnesstothefore.Inotherwords,youbringthetopicyouplantokeepinminduptotheforefrontofyourawareness.

Thefirsttetrad:“[1]Breathinginlong,hediscerns,‘Iambreathinginlong’;orbreathingoutlong,hediscerns,‘Iambreathingoutlong.’[2]Orbreathinginshort,hediscerns,‘Iambreathinginshort’;orbreathingoutshort,hediscerns,‘Iambreathingoutshort.’[3]Hetrainshimself,‘Iwillbreatheinsensitivetotheentirebody.’Hetrainshimself,‘Iwillbreatheoutsensitivetotheentirebody.’[4]Hetrainshimself,‘Iwillbreatheincalmingbodilyfabrication.’Hetrainshimself,‘Iwillbreatheoutcalmingbodilyfabrication.’”

Becausesteps1and2arenotdescribedas“trainings,”wecaninferthatinthebeginningstagesoffamiliarizingyourselfwiththebreathyoudon’tconsciouslytrytoadjustit.Yousimplytrytodiscernvariationsinthebreath.

Thesameprinciplewouldappeartoapplytoquestionsofwhetherthebreathisfastorslow,shallowordeep,heavyorlight.

However,steps3and4aredescribedastrainings,andthereareseveralreasonsforassumingthatyouwouldconsciouslytrytoadjustthebreathinthesesteps.Withstep4thisprincipleisobvious:You’retryingtocalmtheeffectofthebreathonthefeltsenseofthebody.Asforstep3,therearetworeasonsforassumingasimilarprincipleatwork.Butbeforewelookatthosereasons,wehavetodiscusswhattheinstructionsinstep3actuallysay,forthereisacontroversyastowhattheymeanby“entirebody.”

Thecommentaries—moldingthepracticeofbreathmeditationintothepatternofkasiṇapractice,inwhichthemindhastobecomefocusedexclusivelyonasinglepoint—insistthat“body”heremeansthebreath,andthatthe“entirebody”meanstheentirelengthofthebreath,feltatonespotinthebody,suchasthetipofthenoseortheupperlip.

Thisinterpretation,however,isunlikelyforseveralreasons.Thefirstisthatthecommentaries’interpretationofstep3makesitredundantwithsteps1and2.It’shardtounderstandhowyoucouldknowwhetherthebreathislongorshortinthosestepswithoutbeingawareofthefulllengthofthebreath.

Thesecondreasonisthatstep3isimmediatelyfollowedbystep4,which—withoutfurtherexplanation—referstothebreathas“bodilyfabrication.”IftheBuddhawereusingtwodifferenttermstorefertothebreathinsuchcloseproximity—“body”instep3,and“bodilyfabrication”instep4—hewouldhavebeencarefultosignalthathewasredefininghisterms(ashedoesinalaterpartofthediscourse,whenexplainingthatthefirstfourstepsinbreathmeditationcorrespondtothepracticeoffocusingonthebodyinandofitselfasaframeofreference).Butherehedoesn’t.

Thethirdreasonisthatthesimilesforthejhānas,whichareattainedthroughthesixteensteps,repeatedlymentionafull-bodyawareness.Ifthemindwereforcedexclusivelyintoasinglepoint,itwouldn’tbeabletospreadfeelingsofraptureorpleasurethroughouttheentirebodyinthefirstthreejhānas,ortofillthebodywithaclearbrightawarenessinthefourth.

Oneresponsetothislastargumentisthattheword“body”inthesimilesforjhānadoesn’tmeanthephysicalbody,becauseapersoninjhānahastobeoblivioustothephysicalbody.Instead,“body”ismeantmetaphoricallyasatermforthe“body”ofthemind.

PuttingasidethequestionofwhysomeonewiththeBuddha’steachingskillswouldusetermsinsuchapotentiallyconfusingwayinhisbasicmeditationinstructions,wecansimplynotethatinMN119hegivesthe

similesforthejhānasimmediatelyafterhisdiscussionofsixwaysoffocusingonthephysicalbody.Asinthecaseofsteps3and4inbreathmeditation,ifhehadmeant“body”tomean“physicalbody”inonecontext,and“mindbody”inthediscussionimmediatelyfollowingit,hewouldhavesignaledthathewasredefininghisterms.Butagainhedoesn’t.

SounlesswewanttoassumethattheBuddhawascarelessordeviousinhismeditationinstructions,itseemsbesttointerpret“body”asmeaning“physicalbody”inallofthesecontexts,andtointerpret“entirebody”instep3asreferringtotheentirephysicalbodyassensedfromwithin.

Althoughstep3doesn’tsaytoadjustthebreathaspartofbeingsensitivetotheentirebody,thereare—aswenotedabove—tworeasonstoassumethatsomemanipulationofthebreathisinvolved.Tobeginwith,step3asapreludetostep4isaimedatsensitizingyourselftothewaythebreathfabricatesyoursenseofthebodyasfeltfromwithin.Togainthissortofsensitivity,youhavetoadjustthebreathtoseewhatimpactthathasonthevariouspropertiesofthebodyassensedfromwithin.

MN140liststhesepropertiesasfive:thepropertiesofearth,water,fire,wind,andspace.

“Whatistheinternalearthproperty?Anythinginternal,withinoneself,that’shard,solid,&sustained[bycraving]:headhairs,bodyhairs,nails,teeth,skin,muscle,tendons,bones,bonemarrow,kidneys,heart,liver,membranes,spleen,lungs,largeintestines,smallintestines,contentsofthestomach,feces,oranythingelseinternal,withinoneself,that’shard,solid,&sustained:Thisiscalledtheinternalearthproperty.…“Andwhatisthewaterproperty?Thewaterpropertymaybeeitherinternalorexternal.Whatistheinternalwaterproperty?Anythinginternal,belongingtooneself,that’swater,watery,&sustained:bile,phlegm,lymph,blood,sweat,fat,tears,oil,saliva,mucus,fluidinthejoints,urine,oranythingelseinternal,withinoneself,that’swater,watery,&sustained:Thisiscalledtheinternalwaterproperty.…“Andwhatisthefireproperty?Thefirepropertymaybeeitherinternalorexternal.Whatistheinternalfireproperty?Anythinginternal,belongingtooneself,that’sfire,fiery,&sustained:thatbywhich[thebody]iswarmed,aged,&consumedwithfever;andthatbywhichwhatiseaten,drunk,chewed,&savoredgetsproperlydigested;oranythingelseinternal,withinoneself,that’sfire,fiery,&sustained:Thisiscalledtheinternalfireproperty.…

“Andwhatisthewindproperty?Thewindpropertymaybeeitherinternalorexternal.Whatistheinternalwindproperty?Anythinginternal,belongingtooneself,that’swind,windy,&sustained:up-goingwinds,down-goingwinds,windsinthestomach,windsintheintestines,windsthatcoursethroughthebody,in-&-outbreathing,oranythingelseinternal,withinoneself,that’swind,windy,&sustained:Thisiscalledtheinternalwindproperty.…“Andwhatisthespaceproperty?Thespacepropertymaybeeitherinternalorexternal.Whatistheinternalspaceproperty?Anythinginternal,belongingtooneself,that’sspace,spatial,&sustained:theholesoftheears,thenostrils,themouth,the[passage]wherebywhatiseaten,drunk,consumed,&tastedgetsswallowed,andwhereitcollects,andwherebyitisexcretedfrombelow,oranythingelseinternal,withinoneself,that’sspace,spatial,&sustained:Thisiscalledtheinternalspaceproperty.” —MN140

AccordingtoMN28,threeoftheseproperties—water,fire,andwind—havethepotentialtobecome“provoked”(kuppa).Inotherwords,whenstimulated,theycanbecomequitevolatile.Sowhenyouexplorethewaysinwhichthein-and-outbreathfabricatestheinnersenseofthebody,thesearethethreepropertiesmostdirectlyresponsivetoinfluencesfromthebreath.Withregardtothewaterproperty,thiscouldmeanbreathinginsuchawayastoraiseorlowerthebloodpressure,forexample,ortochangetheflowofthebloodthroughdifferentpartsofthebody:awayfromanareafeelingexcesspressure(aswhenyouhaveaheadache)ortowardanareathathasbeeninjuredandneedstheextranourishmentthatahealthybloodflowwouldprovide.Withregardtothefireproperty,thiscouldmeanbreathinginsuchawayastofeelwarmerwhentheweatheriscold,orcoolerwhenit’shot.Withregardtothewindproperty,thiscouldmeanbreathinginwaysthatwouldregulatetheflowoftheenergyalreadycoursingthroughthedifferentpartsofthebody.

Theactofregulatingtheenergyflowinthebodyconnectsdirectlywiththesecondreasonmentionedaboveforassumingthatstep3wouldinvolveadjustingthein-and-outbreath.Thestandardsimilesforthefirstthreejhānas(MN119,citedaboveinChapterOne)statethatyouallowthesenseofpleasureand/orrapturearisingfromthosestatesofconcentrationtopermeatethroughoutthebody.Thisstepisgreatlyfacilitatedifyouknowhowtoadjustthein-and-outbreathsothattheenergyflowinthebodyallowsforraptureandpleasuretospreadinthisway.

Forthesereasons,itseemsbesttointerpretstep3asincludingnotonly

theabilitytobesensitivetotheentirebodythroughoutthein-and-outbreath—toprepareyouforthefull-bodyawarenessdevelopedinjhāna—butalsotheabilitytoconsciouslyadjustthebreathinawaythatallowsyoutodotwothings:tospreadpleasureandrapturethroughoutthebodyinthefirstthreejhānas,andtodevelopamoregeneralsensitivitytohowthebreathistheprimarybodilyfabricationinitseffectontheotherpropertiesofthebody.Ofcourse,thisadjustmenthastobedevelopedasaskill.Ifyouapplytoomuchpressureoraretooheavy-handedinyoureffortstoadjustthepropertiesofthebody,itwillgiverisetothe“fevers”mentionedinSN47:10.Thatwillrequireyoutostepbackfromthebreathandturnthemindtoanotherthemeforawhileuntilyoufeelcalmedenoughtoreturntothebreath.

Thesamepointappliestostep4.Ifyouapplytoomuchforcetocalmthebreath,itwillplayhavocwiththepropertiesofthebody.Thebodywillbestarvedofbreathenergy,andagaina“bodilyfever”willresult.Atthesametime,it’simportanttoremember—inlinewithMN118’sexplanationoftherelationshipbetweenraptureandcalmasfactorsforawakening—thatoneofthemosteffectivewaysofcalmingbodilyfabricationisfirsttobreatheinawaythatinducesasenseofrapturetoenergizethebodyandmind.Otherwise,theactofcalmingbodilyfabricationwillhaveastultifyingeffect,leadingtooneoftheotherproblemsmentionedinSN47:10:asluggishnessorconstrictioninyourawareness.

Thesecondtetrad:“[5]Hetrainshimself,‘Iwillbreatheinsensitivetorapture.’Hetrainshimself,‘Iwillbreatheoutsensitivetorapture.’[6]Hetrainshimself,‘Iwillbreatheinsensitivetopleasure.’Hetrainshimself,‘Iwillbreatheoutsensitivetopleasure.’[7]Hetrainshimself,‘Iwillbreatheinsensitivetomentalfabrication.’Hetrainshimself,‘Iwillbreatheoutsensitivetomentalfabrication.’[8]Hetrainshimself,‘Iwillbreatheincalmingmentalfabrication.’Hetrainshimself,‘Iwillbreatheoutcalmingmentalfabrication.’”

Steps5and6areanecessarypartoftrainingthemind,fortheystrengthenthemindintwoways.First,theyprovideapleasantabidinginthepresentmomentthatallowsthemindtowithstand,atleasttemporarily,thetypesofpleasureandpainthatwouldotherwisedivertitfromthepath.

“Whenadiscipleofthenobleonesenters&remainsinseclusion&rapture,therearefivepossibilitiesthatdonotexistatthattime:Thepain&distressdependentonsensualitydonotexistatthattime.The

pleasure&joydependentonsensualitydonotexistatthattime.Thepain&distressdependentonwhatisunskillfuldonotexistatthattime.Thepleasure&joydependentonwhatisunskillfuldonotexistatthattime.Thepain&distressdependentonwhatisskillful[seethediscussionofpainnotofthefleshinChapterNine]donotexistatthattime.” —AN5:176

Second,theraptureandpleasureprovidedbyjhānagivediscernmentthesupportitneedstoovercomesensualityentirely.

“Eventhoughadiscipleofthenobleoneshasclearlyseenasithascometobewithrightdiscernmentthatsensualityisofmuchstress,muchdespair,&greaterdrawbacks,still—ifhehasnotattainedarapture&pleasureapartfromsensuality,apartfromunskillfulqualities,orsomethingmorepeacefulthanthat—hecanbetemptedbysensuality.Butwhenhehasclearlyseenasithascometobewithrightdiscernmentthatsensualityisofmuchstress,muchdespair,&greaterdrawbacks,andhehasattainedarapture&pleasureapartfromsensuality,apartfromunskillfulqualities,orsomethingmorepeacefulthanthat,hecannotbetemptedbysensuality.” —MN14

AN7:63,initssimileofthefrontierfortress,comparesthevariouslevelsofjhānatofoodforthesoldiersofrighteffortandforthegatekeeperofrightmindfulness.Onlyifthemindcanexperienceapleasureandrapturenotoftheflesh—inotherwords,notconnectedwithsensuality—willithavethenourishmentitneedstokeepitselfprotected.

Instep5,thePāliwordfor“rapture”(pīti)isrelatedtotheverbpivati,todrink.SeveralpassagesinthediscoursesdescriberaptureasthefoodoftheRadiantdevas,inhabitantsofabrahmāworldintowhichmeditatorscanberebornthroughmasteryofthesecondjhāna(DN1;Dhp200;AN4:123).“Rapture”thuscarriesconnotationsofrefreshmentandrejuvenation.Inthestandardsimilesforthefourjhānas,raptureissymbolizedbymovement:themovementofwaterthroughthebathman’sballofbathingpowderinthesimileforthefirstjhāna,andthenaturalmovementofspringwaterthroughoutthelakeinthesimileforthesecond.Onlyinthethirdjhāna,whereraptureisabsent,doesthewaterofthelakefallstill.

Rapturecanbefeltbothmentallyandphysically,afactindicatedbytwopassagesfromthediscourses.ThedescriptionofthesevenfactorsforawakeninginMN118speaksofthemeditatorwhohasattainedraptureasafactorofawakeningasbeing“enrapturedinheart.”Thestandardsimilesfor

thejhānasspeakofthebodyasbeingpermeated,pervaded,suffused,andfilledwithrapturewhenyouareinthefirstandsecondjhānas.

However,raptureisnotafeeling.Inotherwords,inandofitselfitisneitherpleasantnorpainful.Instead,itismoreaqualityofenergy.Noneofthediscoursesdescribethewaysinwhichrapturemaymanifest,butlaterwritingsindicatethatitcantakemanyforms,someverygentle,othersveryintense:athrillrunningthroughthebody,orawavewashingoverit.Somepeoplefindtheresultingfeelingoffullnesspleasant;othersfinditthreatening.Thisislargelyamatterofperception.Asensationthatonepersonperceivesasquenchingathirst,anothermayperceiveasakintodrowning.Thisfactinitselfisanexcellentindicationofwhyperceptionislistedasafactorfabricatingthemind,andwhyexperienceindealingwithrapturegivesinsightintohowtohandleperceptionskillfullyinsteps7and8.

Thefactthatthesensationsaccompanyingrapturecanbecomeunpleasantexplainswhythethirdjhāna—whererapturefades—isamorepleasantabidingthanthesecond,andwhythestepofbreathmeditationaimedatpleasureislistedafterthestepaimedatrapture.

Traininginrapturerelatestoseveralotherstepsofbreathingmeditationaswell.Becauserapturecanbeeitherphysicalormental,someofthewaysofinducingitwillrelatetohowyouadjustthebreathinsteps3and4;otherswillrelatetoexercisesinstep10:gladdeningthemind.Thehighestlevelofrapture—whatSN36:31calls“rapturemorenot-of-the-fleshthanthatnotoftheflesh”—istherapturefeltbyanarahantwhenreflectingonthefactthathis/hermindistotallyfreefrompassion,aversion,anddelusion.Thiswouldresultfromthesuccessfulcompletionofsteps12through16.

Sukha—thewordtranslatedas“pleasure”instep6—istheoppositeofdukkha(stress,suffering),andlikedukkhaithasawiderangeofmeanings.Theseincludepleasure,ease,bliss,wellbeing,andhappiness.Ingeneral,sukhacancoverbothphysicalpleasureandmentalpleasure,althoughtherearecases,suchasinthethirdjhāna,wherethemindisequanimouswhilesensingpleasurewiththebody.Incaseslikethis,sukhaisreservedforthephysicalpleasure,whereasmentalpleasureisallottedaseparateword:joy(somanassa).

Inthestandardsimilesforthejhānas,pleasureisrepresentedbywater:thewaterbeingkneadedintotheballofbathpowderinthesimileforthefirstjhāna,thewaterofthecoolspringfillingthelakeinthesimileforthesecond,andthecoolwaterpermeatingthesubmergedlotusesinthesimileforthethird.Onlyinthefourthjhāna,wherepleasureistotallyreplacedby

equanimity,doeswaterdisappearfromthesimile.Becausepleasure,likerapture,canbeeitherphysicalormentalorboth—

andbecausethereissuchathingas“pleasuremorenot-of-the-fleshthanthatnotoftheflesh,”thepleasurefeltbythearahantreflectingonthereleaseofhis/hermind—theobservationsmadeaboveconcerninghowthestepsintheothertetradsofbreathmeditationcanbeusedtoinduceraptureapplytopleasureaswell:physically,steps3and4;mentally,step10;andforthearahant,steps12–16.

Step7buildsnaturallyonsteps5and6becauseonlywhenyouhavegainedexperienceininducingstatesofraptureandpleasure,andinobservingtheroleofperceptioninconjunctionwiththesestates,canyouseeclearlythewaytheirpresenceandabsencecanfabricatethestateofyourmind.Thiswillenableyou,instep8,tocalmtheimpactofthesefeelingsandperceptionsasseemsappropriate.Inotherwords,afterinducingpleasureandraptureinthefirsttwojhānas,youabandontheraptureinthesecond,andthementalpleasureinthethird,leadingultimatelytothesenseofnon-afflictionthatcomeswiththeequanimityofthefourthjhāna,whichMN13describesasthehighestallureoffeelings.Thisequanimitythenformsthebasisfortheformlessattainments(MN140).

Thecalmingofmentalfabrication,asthemindgoesthroughthejhānas,echoesMN118’sdescriptionoftherelationshipbetweenraptureandcalmasfactorsforawakening:Unlessthemindisalreadytooenergized,youhavetomakesurethatitisenergizedbeforecalmingit.Otherwiseitwillgrowsluggishandconstricted.

Thereisanapparentcontradictioninhowsomeofthediscoursesdescribethecalmingoffeelingasyougothroughthethirdjhānatothefourth.Ontheonehand,aswejustnoted,thethirdjhānaismarkedbyastateofphysicalpleasureandmentalequanimity;thefourthjhānaisdescribedaspurityofequanimity,withneitherpleasurenorpain.Ontheotherhand,AN9:34describestheactofattendingtoperceptionsofequanimityasanafflictionexperiencedinthethirdjhānathatisabandonedinthefourth.

“[He]…enters&remainsinthefourthjhāna…If,asheremainsthere,heisbesetwithattentiontoperceptionsdealingwithequanimity,thatisanafflictionforhim.” —AN9:34

Thequestionis,ifperceptionsofequanimityareadisturbanceinthefourthjhāna,whyisthefourthjhānadescribedasastateofequanimity?Thisapparentcontradictioncanberesolved,however,bynotingthatthedisturbanceisnottheequanimityitself,oreventhementallabelsabout

equanimity,buttheactofattendingtothoselabels.Theequanimitypresentinthethirdjhānaissomethingthatdistinguishesitfromthesecondjhāna,whichiswhyitisanobjectofnoteonthatlevel.Inthefourthjhāna,however,equanimityisnolongeranobjectofnote,sothereisnointerestinattendingtoperceptionsaboutit.

This,ofcourse,connectsdirectlytotheroleofperceptionasamentalfabricationinsteps7and8.Severaldiscoursesprovidemoredetailedinformationontheroleofperceptioninfabricatingcalmforthemind.

Tobeginwith,AN3:102providesageneralframeworkforunderstandingwhichperceptionsneedtobecalmedinordertobringthemindtoconcentration,andthenfromlowerlevelsofconcentrationtohigherones:

“Whenhe[themeditator]isridof[thegrossimpuritiesofmisconductinbody,speech,andmind],thereremaininhimthemoderateimpurities:thoughtsofsensuality,illwill,&harmfulness.Theseheabandons,destroys,dispels,wipesoutofexistence.Whenheisridofthem,thereremaininhimthefineimpurities:thoughtsofhiscaste,thoughtsofhishomedistrict,thoughtsrelatedtonotwantingtobedespised.Theseheabandons,destroys,dispels,wipesoutofexistence.“Whenheisridofthem,thereremainonlythoughtsoftheDhamma.Hisconcentrationisneitherpeacefulnorexquisite,hasnotyetattainedcalmorunification,andiskeptinplacebythefabricationofforcefulrestraint.Buttherecomesatimewhenhismindgrowssteadyinwardly,settlesdown,growsunified&concentrated.Hisconcentrationispeaceful&exquisite,hasattainedcalm&unification,andisnolongerkeptinplacebythefabricationofforcefulrestraint.”—AN3:102

Inotherwords,beforeyoucanbringthemindtoconcentration,youhavetocleanseitoftwosortsofperceptions:thoserelatedtosensuality,illwill,andharmontheonehand,andthoserelatedtoyourrelationshipswithhumansocietyontheother.Then,oncethemindhasattainedalowerstageofconcentration,youhavetofurtheradjustyourperceptionssothatyourconcentrationcangrowmoresteadyandunified,providingamorerefinedsenseofwellbeing.

Otherdiscoursesfocusmoreonspecificstepswithinthisframework.MN78,forinstance,focusesonhowtheroleofperceptioninrightresolveleadsfromthegrossermindstatesassociatedwithsensualitytothemorerefinedpleasureofthefirstjhāna.

“Andwhatareunskillfulresolves?Beingresolvedonsensuality,onillwill,onharmfulness.Thesearecalledunskillfulresolves.Whatisthecauseofunskillfulresolves?Theircause,too,hasbeenstated,andtheyaresaidtobeperception-caused.Whichperception?—forperceptionhasmanymodes&permutations.Anysensuality-perception,illwill-perception,orharmfulness-perception:Thatisthecauseofunskillfulresolves.Nowwheredounskillfulresolvesceasewithouttrace?Theircessation,too,hasbeenstated:Thereisthecasewhereamonk,quitesecludedfromsensuality,secludedfromunskillfulqualities,enters&remainsinthefirstjhāna:rapture&pleasurebornofseclusion,accompaniedbydirectedthought&evaluation.Thisiswhereunskillfulresolvesceasewithouttrace.“Andwhatsortofpracticeisthepracticeleadingtothecessationofunskillfulresolves?Thereisthecasewhereamonkgeneratesdesire…forthesakeofthenon-arisingofevil,unskillfulqualitiesthathavenotyetarisen…forthesakeoftheabandoningofevil,unskillfulqualitiesthathavearisen…forthesakeofthearisingofskillfulqualitiesthathavenotyetarisen…(and)forthe…development&culminationofskillfulqualitiesthathavearisen.Thissortofpracticeisthepracticeleadingtothecessationofunskillfulresolves.” —MN78

Inotherwords,youuseperceptionsthatinducedesireforskillfulstatestoundercutunskillfulperceptions.Onewayofundercuttingtheperceptionsleadingtowrongresolveistocultivateperceptionsthathighlightthedrawbacksofsensuality.MN54providesausefullistofsimilestohelpgenerateperceptionsofthissort:

“Supposeadog,overcomewithweakness&hunger,weretocomeacrossaslaughterhouse,andthereadexterousbutcherorbutcher’sapprenticeweretoflinghimachainofbones—thoroughlyscraped,withoutanymeat,smearedwithblood.Whatdoyouthink?Wouldthedog,gnawingonthatchainofbones—thoroughlyscraped,withoutanymeat,smearedwithblood—appeaseitsweakness&hunger?”“No,lord.Andwhyisthat?Becausethechainofbonesisthoroughlyscraped,withoutanymeat,&smearedwithblood.Thedogwouldgetnothingbutitsshareofweariness&vexation.”“Inthesameway,householder,adiscipleofthenobleonesconsidersthispoint:‘TheBlessedOnehascomparedsensualitytoachainofbones,ofmuchstress,muchdespair,&greaterdrawbacks.’…

“Nowsupposeavulture,akite,orahawk,seizingalumpofmeat,weretotakeoff,andothervultures,kites,orhawks—followingrightafterit—weretotearatitwiththeirbeaks&pullatitwiththeirclaws.Whatdoyouthink?Ifthatvulture,kite,orhawkwerenotquicklytodropthatlumpofmeat,woulditmeetwithdeathfromthatcause,orwithdeath-likepain?”“Yes,lord.”“Inthesameway,householder,adiscipleofthenobleonesconsidersthispoint:‘TheBlessedOnehascomparedsensualitytoalumpofmeat,ofmuchstress,muchdespair,&greaterdrawbacks.’…“Nowsupposeamanweretocomeagainstthewind,carryingaburninggrasstorch.Whatdoyouthink?Ifhewerenotquicklytodropthatgrasstorch,wouldheburnhishandorhisarmorsomeotherpartofhisbody,sothathewouldmeetwithdeathfromthatcause,orwithdeath-likepain?”“Yes,lord.”“Inthesameway,householder,adiscipleofthenobleonesconsidersthispoint:‘TheBlessedOnehascomparedsensualitytoagrasstorch,ofmuchstress,muchdespair,&greaterdrawbacks.’…“Nowsupposetherewereapitofglowingembers,deeperthanaman’sheight,fullofembersthatwereneitherflamingnorsmoking,andamanweretocomealong—lovinglife,hatingdeath,lovingpleasure,abhorringpain—andtwostrongmen,grabbinghimwiththeirarms,weretodraghimtothepitofembers.Whatdoyouthink?Wouldn’tthemantwisthisbodythisway&that?”“Yes,lord.Andwhyisthat?Becausehewouldrealize,‘IfIfallintothispitofglowingembers,Iwillmeetwithdeathfromthatcause,orwithdeath-likepain.’”“Inthesameway,householder,adiscipleofthenobleonesconsidersthispoint:‘TheBlessedOnehascomparedsensualitytoapitofglowingembers,ofmuchstress,muchdespair,&greaterdrawbacks.’…“Nowsupposeaman,whendreaming,weretoseedelightfulparks,delightfulforests,delightfulstretchesofland,&delightfullakes,andonawakeningweretoseenothing.Inthesameway,householder,adiscipleofthenobleonesconsidersthispoint:‘TheBlessedOnehascomparedsensualitytoadream,ofmuchstress,muchdespair,&greaterdrawbacks.’…

“Nowsupposeamanhavingborrowedsomegoods—amanlycarriage,finejewels,&earornaments—weretogointothemarketpreceded&surroundedbyhisborrowedgoods,andpeopleseeinghimwouldsay,‘Howwealthythismanis,forthisishowthewealthyenjoytheirpossessions,’buttheactualowners,wherevertheymightseehim,wouldstriphimthen&thereofwhatistheirs.Whatdoyouthink?Wouldthemanjustifiablybeupset?”“No,lord.Andwhyisthat?Becausetheownersarestrippinghimofwhatistheirs.”“Inthesameway,householder,adiscipleofthenobleonesconsidersthispoint:‘TheBlessedOnehascomparedsensualitytoborrowedgoods,ofmuchstress,muchdespair,&greaterdrawbacks.’…“Nowsupposethat,notfarfromavillageortown,therewereadenseforestgrove,andthereinthegrovewasatreewithdeliciousfruit,abundantfruit,butwithnofruitfallentotheground.Amanwouldcomealong,desiringfruit,lookingforfruit,searchingforfruit.Plungingintotheforestgrove,hewouldseethetree…andthethoughtwouldoccurtohim,‘Thisisatreewithdeliciousfruit,abundantfruit,andthereisnofruitfallentotheground,butIknowhowtoclimbatree.Whydon’tIclimbthetree,eatwhatIlike,andfillmyclotheswiththefruit?’So,havingclimbedthetree,hewouldeatwhathelikedandfillhisclotheswiththefruit.Thenasecondmanwouldcomealong,desiringfruit,lookingforfruit,searchingforfruitandcarryingasharpax.Plungingintotheforestgrove,hewouldseethetree…andthethoughtwouldoccurtohim,‘Thisisatreewithdeliciousfruit,abundantfruit,andthereisnofruitfallentotheground,andIdon’tknowhowtoclimbatree.Whydon’tIchopdownthistreeattheroot,eatwhatIlike,andfillmyclotheswiththefruit?’Sohewouldchopthetreeattheroot.Whatdoyouthink?Ifthefirstmanwhoclimbedthetreedidn’tquicklycomedown,wouldn’tthefallingtreecrushhishandorfootorsomeotherpartofhisbody,sothathewouldmeetwithdeathfromthatcause,orwithdeath-likepain?”“Yes,lord.”“Inthesameway,householder,adiscipleofthenobleonesconsidersthispoint:‘TheBlessedOnehascomparedsensualitytothefruitsofatree,ofmuchstress,muchdespair,&greaterdrawbacks.’” —MN54

However,MN78doesnotstopwiththeroleofperceptioninsupportingskillfulresolves.Italsoshowshowperception—inthiscase,theperception

ofwhateverthemeleadsthemindtothesecondjhāna—canbeusedinmovingbeyondeventhesubtledisturbanceofthinkingassociatedwithrightresolve.

“Andwhatareskillfulresolves?Beingresolvedonrenunciation[freedomfromsensuality],onnon-illwill,onharmlessness.Thesearecalledskillfulresolves.Whatisthecauseofskillfulresolves?Theircause,too,hasbeenstated,andtheyaresaidtobeperception-caused.Whichperception?—forperceptionhasmanymodes&permutations.Anyrenunciation-perception,non-ill-will-perception,orharmlessness-perception:Thatisthecauseofskillfulresolves.Nowwheredoskillfulresolvesceasewithouttrace?Theircessation,too,hasbeenstated:Thereisthecasewhereamonk,withthestillingofdirectedthoughts&evaluations,enters&remainsinthesecondjhāna:rapture&pleasurebornofconcentration,unificationofawarenessfreefromdirectedthought&evaluation—internalassurance.Thisiswhereskillfulresolvesceasewithouttrace.“Andwhatsortofpracticeisthepracticeleadingtothecessationofskillfulresolves?Thereisthecasewhereamonkgeneratesdesire…forthesakeofthenon-arisingofevil,unskillfulqualitiesthathavenotyetarisen…forthesakeoftheabandoningofevil,unskillfulqualitiesthathavearisen…forthesakeofthearisingofskillfulqualitiesthathavenotyetarisen…(and)forthe…development&culminationofskillfulqualitiesthathavearisen.Thissortofpracticeisthepracticeleadingtothecessationofskillfulresolves.” —MN78

Thisisoneofthewaysinwhichcalmingthementalfabricationcausedbyperceptionstopseventheactivityofrightresolve,leadingtoasteadierstateofconcentration.

Asforthequestionofhowtoovercomeperceptionsrelatedtohumansocietywhentryingtoattainconcentration,MN121recommendsfirstfocusingontheperceptionof“wilderness”andobservinghowitisemptyofthedisturbancesthatcomewithperceptionsof“village”or“humanbeing.”(Thisperceptioniseasiest,ofcourse,ifyouactuallygointothewilderness,butcanalsobedevelopedinareasthatyoudon’tnormallythinkofaswilderness,forevenlargecitieshavetheirwildernessaspectaswell.)Onceyouhavetakenpleasure,foundsatisfaction,settled,andindulgedinthestillnessthatcomeswiththeperceptionofwilderness,younoticeifanydisturbanceremains.Youseethatthereis,causedbytheperceptionof“wilderness”itself.Afterall,inthewildernesstherearedangers(AN5:77).

So,toabandonthatdisturbance,youdirectthemindtoamorerefinedperceptionthatcanactasabasisofconcentration.Whenyouhavetakenpleasure,foundsatisfaction,settled,andindulgedinthatperception,youobserveittoseefirsthowitisemptyofthedisturbancesthatweredependentontheperceptionsithasnowabandoned,andthentoseeiftherearestillanydisturbancespresentinyourstateofconcentration.

Inthisway,thediscoursedescribestheprogressionthroughthestagesofconcentrationasastep-by-stepprocessofincreasingemptinessfromdisturbance.Witheachlevel,younotethatyouhaveabandonedsomeofthedisturbancespresentonlowerlevelsofconcentration,butthatthereisstillamodicumofdisturbancecomingfromtheperceptionthatkeepsyouconnectedtothedimensionformingthethemeofthatlevelofconcentration.Droppingthatperception,youattendtoamorerefinedperception,andsoonupthelevelsofconcentrationuntilyoucandropallperceptionsandattaintotalrelease.

Althoughthediscourseusestheearthproperty,ratherthanthebreath,astheinitialthemeofconcentration,itsrecommendationsforusingearthasathemeofmeditationcanbeappliedtothebreathbyextrapolation.Anditsdiscussionoftheformlessattainmentswouldapplydirectlytothesestageswhenapproachedthroughbreathmeditation.

“Andfurther,Ānanda,themonk—notattendingtotheperceptionofthedimensionoftheinfinitudeofspace,notattendingtotheperceptionofthedimensionoftheinfinitudeofconsciousness—attendstothesinglenessbasedontheperceptionofthedimensionofnothingness.Hismindtakespleasure,findssatisfaction,settles,&indulgesinitsperceptionofthedimensionofnothingness.“Hediscernsthat‘Whateverdisturbancesthatwouldexistbasedontheperceptionofthedimensionoftheinfinitudeofspacearenotpresent.Whateverdisturbancesthatwouldexistbasedontheperceptionofthedimensionoftheinfinitudeofconsciousnessarenotpresent.Thereisonlythismodicumofdisturbance:thesinglenessbasedontheperceptionofthedimensionofnothingness.’Hediscernsthat‘Thismodeofperceptionisemptyoftheperceptionofthedimensionoftheinfinitudeofspace.Thismodeofperceptionisemptyoftheperceptionofthedimensionoftheinfinitudeofconsciousness.Thereisonlythisnon-emptiness:thesinglenessbasedontheperceptionofthedimensionofnothingness.’Thusheregardsitasemptyofwhateverisnotthere.Whateverremains,hediscernsaspresent:‘Thereisthis.’Andsothis,hisentryintoemptiness,accordswithactuality,isundistorted

inmeaning,&pure.“Andfurther,Ānanda,themonk—notattendingtotheperceptionofthedimensionoftheinfinitudeofconsciousness,notattendingtotheperceptionofthedimensionofnothingness—attendstothesinglenessbasedonthedimensionofneitherperceptionnornon-perception.Hismindtakespleasure,findssatisfaction,settles,&indulgesinthedimensionofneitherperceptionnornon-perception.” —MN121

WhattheBuddhaisclearlyrecommendinghereisadirectobservationofhowperceptionfabricatesthelevelofstressinthemind,andhowitcanbeusedtocalmthatstress.Insteadofsimplyreplacingoneperceptionwithanother,youexaminehowthemorerefinedperceptionactuallyhelpstoemptythemindofdisturbance.Thisapproachleadstoagreaterinsightintotheprocessoffabrication.Atthesametime,itgivespracticeinapplyingthefournobletruthstotheprocessesofconcentration.Itlooksforthestress—herecalled“disturbance”(daratha)—presentineachlevel,thenitlooksforthecauseofstresspresentwithinthefactorsofconcentrationitself,afterwhichitlooksforwaystoalleviatethestresscausedbythemind’sownactivities.

Byviewingthestateofconcentrationasafabricationinthisway,youavoidthesortofattachmentthatcouldcomefromviewingthedimensionsreachedinconcentrationasmetaphysicalprinciples.Forinstance,whenarrivingatthedimensionoftheinfinitudeofconsciousness—whichAN10:29identifiesasthehighestnon-dualtotality—youdon’tperceiveitasatrueselforanon-dualgroundofbeingunderlyingtheselfandtheworld.Instead,youlookforthestresscausedbyfabricationpresentintheexperienceofthatdimensionsothatyoucandroptheperceptioncausingthatstress.AsMN121shows,whenyoufollowthisprocesstoever-higherlevelsofrefinement,youultimatelyarriveatsomethinggreaterthananymetaphysicalprinciple:totalreleasefromallsufferingandstress.

Thethirdtetrad:“[9]Hetrainshimself,‘Iwillbreatheinsensitivetothemind.’Hetrainshimself,‘Iwillbreatheoutsensitivetothemind.’[10]Hetrainshimself,‘Iwillbreatheingladdeningthemind.’Hetrainshimself,‘Iwillbreatheoutgladdeningthemind.’[11]Hetrainshimself,‘Iwillbreatheinsteadyingthemind.’Hetrainshimself,‘Iwillbreatheoutsteadyingthemind.[12]Hetrainshimself,‘Iwillbreatheinreleasingthemind.’Hetrainshimself,‘Iwillbreatheoutreleasingthemind.’”

Step9isanexerciseinsensitizingyourselftothestateofyourmindasyoutry—successfullyornot—tofocusitonthebreath.Theabilitytoobservethemindinthiswayishelpfulinthreeways.Asyoustartout,itenablesyoutofigureoutwhatneedstobechangedtobringthemindintorightconcentration.Oncethemindhasreachedalevelofrightconcentration,ithelpsyoutofigureouthowtostaysettledthere.Andultimately—asindicatedbythepassagefromMN111citedinChapterSix—whenconcentrationhasbeenmastered,itallowsyoutoobservethefabricationsatworkinrightconcentrationsothatyoucanfindtheescapefromthem.

AN5:28providesausefulanalogyforthisstep:

“Justasifonepersonweretoreflectonanother,orastandingpersonweretoreflectonasittingperson,orasittingpersonweretoreflectonapersonlyingdown;inthesameway,monks,themonkhashisthemeofreflectionwellinhand,wellattendedto,well-pondered,well-tuned[well-penetrated]bymeansofdiscernment.” —AN5:28

Whenyoucanstepbackfromthemindinconcentration—withoutdestroyingtheconcentration—youcanobservewhatitisalreadydoingwellandwhatitneedstodotomakefurtherprogress.

Theremainingthreestepsinthistetradareexercisesinconsciouslymakingthestateofyourmindmoreskillfulinresponsetowhatyouhaveobservedinstep9.Step10isconcernedprimarilywithmotivatingandenergizingthemind;step11withmakingitmoresolidandunified.Aswenotedintheprecedingchapter,“release”instep12cancoveranythingfromtemporaryreleasefromunskillfulstates,throughthegradationsofreleaseexperiencedwhengoingfromalowertoahigherstageofconcentration,allthewaytototalreleasefromsufferingandstress.

Insomecases,steps10–12overlap.Forinstance,whenyougladdenthemindbybreathinginawaythatfostersraptureandpleasure(steps5and6),thatalsohastheeffectofsteadyingthemindwhileatthesametimereleasingitfromsensualityandotherunskillfulqualities.WhenyouuseasubsidiarythemeinlinewiththeinstructionsinSN47:10tobringthemindtoabettermood,thatcanhaveasimilarthree-wayeffect.Inothercases,steps10and11balanceeachotherout:Step10canpertaintoinstanceswhereyouwanttogivethemindmoreenergy;step11,tothosewhereyouwanttocalmtheenergydown.

Therearetwomajorstrategiesfortrainingthemindinthesesteps.Thefirstistostayfocusedonthebreath,usingtheothertetradsorothertechniquesrelatedtothefourframesofreferencetoaccomplishtheaimof

eachtraining.TheotherstrategyistofollowtheadviceofSN47:10inlookingforthemesoutsideofthefourframestoprovidesubsidiaryhelp.

Intermsofthefirststrategy,wehavealreadynotedthatit’spossibletousesteps5and6inaccomplishingsteps10–12.Step8,calmingfeelingandperception,canalsohelpwiththesamesteps.Step3,beingsensitivetotheentirebody,caninsomecaseshelpsteadythemindinstep11bygivingitabroadgrounding.Somepeople,however,findthelargerframeofawarenesstoodistractingwhenfirstfocusingonthebreath,inwhichcaseit’sbetter,forthetimebeing,tokeeptherangeofawarenessmorerestricted.

Thestrategiesfortakingthemindthroughthevariouslevelsofjhānacanalsohelpaccomplishthestepsinthistetrad.Forexample,wehavealreadynotedthepassageswhere—onceyouhavesucceededinremainingfocusedonthebody(breath)inandofitself—youaredirectedtostaywiththebodybutnotthinkthoughtsconcernedwiththebody(MN125).Thisgladdens,steadies,andreleasesthemindbytakingitfromthefirsttothesecondjhāna.Similarly,ifyouhavebeenusingasubsidiarythemetosteadythemind,theactofbringingthemindbacktothebreathortoanyoftheotherframesofreferencehelpsreleaseitfromtheneedtokeepdirectingattentiontowardthattheme.Thiscanalsobringyoutothesecondjhāna.

Thesameprincipleappliestotheactoftakingthemindthroughthevariouslevelsofjhānaandtheformlessattainments—gladdeningitinthefirstthreejhānas;andcalming,steadying,andreleasingitfromincreasinglysubtlelevelsofafflictionasyougothroughtheentiresequence.

Ven.Sāriputta:“Thereisthecasewhereamonk…enters&remainsinthefirstjhāna…If,asheremainsthere,heisbesetwithattentiontoperceptionsdealingwithsensuality,thatisanafflictionforhim.Justaspainwouldariseinahealthypersonforhisaffliction,inthesameway,theattentiontoperceptionsdealingwithsensualitythatbesetthemonkisanafflictionforhim.Now,theBlessedOnehassaidthatwhateverisanafflictionisstress.Sobythislineofreasoningitmaybeknownhowunbindingispleasant.“Andfurther,thereisthecasewhereamonk…enters&remainsinthesecondjhāna…If,asheremainsthere,heisbesetwithattentiontoperceptionsdealingwithdirectedthought,thatisanafflictionforhim.…“[He]…enters&remainsinthethirdjhāna…If,asheremainsthere,heisbesetwithattentiontoperceptionsdealingwithrapture,thatisanafflictionforhim.…“[He]…enters&remainsinthefourthjhāna…If,asheremainsthere,

heisbesetwithattentiontoperceptionsdealingwithequanimity,thatisanafflictionforhim.…“[He]…enters&remainsinthedimensionoftheinfinitudeofspace.If,asheremainsthere,heisbesetwithattentiontoperceptionsdealingwithform,thatisanafflictionforhim.…“[He]…enters&remainsinthedimensionoftheinfinitudeofconsciousness.If,asheremainsthere,heisbesetwithattentiontoperceptionsdealingwiththedimensionoftheinfinitudeofspace,thatisanafflictionforhim.…“[He]…enters&remainsinthedimensionofnothingness.If,asheremainsthere,heisbesetwithattentiontoperceptionsdealingwiththedimensionoftheinfinitudeofconsciousness,thatisanafflictionforhim.…“[He]…enters&remainsinthedimensionofneitherperceptionnornon-perception.If,asheremainsthere,heisbesetwithattentiontoperceptionsdealingwiththedimensionofnothingness,thatisanafflictionforhim.…“Andfurther,thereisthecasewhereamonk,withthecompletetranscendingofthedimensionofneitherperceptionnornon-perception,enters&remainsinthecessationofperception&feeling.And,havingseen[that]withdiscernment,hiseffluentsarecompletelyended.” —AN9:34

Thestepsofobservingandadjustingthemindapplynotonlytotheactofmovingthemindfromonelevelofjhānatoanother,butalsototheactofsupervisingitwhileitstaysinaparticularlevel.Wehavealreadynoted,inthepassagefromAN9:36,howthissortofsupervisingcanleadthemeditatorallthewaytorelease.Thesameactofsupervision,however,canbeusedsimplytoensurethatunskillfulmentalstatessuchasprideandconceitdon’taccretearoundyourattainments.

“Andfurther,apersonofnointegrity…enters&remainsinthefirstjhāna…Henotices,‘Ihavegainedtheattainmentofthefirstjhāna,buttheseothermonkshavenotgainedtheattainmentofthefirstjhāna.’Heexaltshimselffortheattainmentofthefirstjhānaanddisparagesothers.Thisisthequalityofapersonofnointegrity.“Butapersonofintegritynotices,‘TheBlessedOnehasspokenofnon-fashioningevenwithregardtotheattainmentofthefirstjhāna,forbywhatevermeanstheyconstrueit,itbecomesotherwisefromthat.’[In

otherwords,whateverthegroundonwhichyoumightbaseastateofbecoming—asenseofyourselfandtheworldyouinhabit—bythetimethatstateofbecominghastakenshape,thegroundhasalreadychanged.]So,givingprioritytonon-fashioning,heneitherexaltshimselffortheattainmentofthefirstjhānanordisparagesothers.Thisisthequalityofapersonofintegrity.[Similarlywiththeotherattainmentsupthroughthedimensionofneitherperceptionnornon-perception.]” —MN113

Thiswouldcountasastrategyforsteadyingandreleasingthemind.Theseareafewofthewaysinwhichthefourframesofreferencecanbe

usedtoaccomplishthetrainingsinthistetrad.Asforthesubsidiarythemesthatcanbehelpfulinthisway,fourmain

groupsstandout.FirstarethefivethemesthatMN62listsaspreparatoryexercisesfor

breathmeditation.Twoofthese—thecontemplationsofinconstancyandnot-self—willbetreatedunderthefourthtetrad.HerewewillsimplynoteMN137’sstatementthattheperceptionofinconstancycanleadthemindeithertojoyortoequanimity.Whenyou’refacedwithunpleasantexperiences,theperceptionofinconstancycanmakethemmorebearable;whenyou’refacedwithpleasantexperiences,itcanhelploosenyourtendencytobecomeaslavetothem.Thesearetwowaysinwhichthisperceptioncangladdenthemind.Whenthesameperceptionleadstoequanimityineithercase,thatwouldbeanexampleofusingittosteadythemind.

AsfortheremainingthreepreparatoryexerciseslistedinMN62,theseare:meditationintunewiththefivephysicalproperties,meditationontheunattractivenessofthebody,andthedevelopmentofthefourbrahmavihāras.

Meditationintunewiththephysicalpropertiesisanexerciseindevelopingpatience,tolerance,andequanimityinthefaceofpainfulandpleasantdistractions.Ineachcase,youaspiretomakethemindnon-reactivetoagreeableanddisagreeablesensoryimpressionsinthesamewaythatthepropertiesofearth,water,wind,fire,andspacedon’treactwithdisgustwhencomingintocontactwithdisgustingthings.

Forinstance,earth:

“Rāhula,developthemeditationintunewithearth.Forwhenyouaredevelopingthemeditationintunewithearth,agreeable&disagreeable

sensoryimpressionsthathavearisenwillnotstayinchargeofyourmind.Justaswhenpeoplethrowwhatiscleanoruncleanontheearth—feces,urine,saliva,pus,orblood—theearthisnothorrified,humiliated,ordisgustedbyit;inthesameway,whenyouaredevelopingthemeditationintunewithearth,agreeable&disagreeablesensoryimpressionsthathavearisenwillnotstayinchargeofyourmind.” —MN62

Thisisausefulexerciseinsteadyingandreleasingthemind.Thefactthatit’slistedasapreliminaryexercisetothemoreproactivestepsofbreathmeditationmakesanimportantpointabouttheroleofnon-reactivityinthepractice.Insteadofbeingaself-sufficientpractice,non-reactivityfunctionsasaprerequisiteforthesteadypowersofobservationthatareneededtofabricatechangesinbody,speech,andmindinanincreasinglyskillfulandeffectiveway.

Meditationontheunattractivenessofthebodyisatechniqueforovercominglust,pride,andotherunskillfulattitudesrelatedtothebody.Itissobasictothepracticethatthetraditionhasdevelopedofteachingittoeverynewcandidateforordination.Becausethisthemeisusefulprimarilyforinducingdispassion,wewilldiscussitunderthefourthtetrad.Hereit’senoughtonotethatthis,too,isapracticeforsteadyingandreleasingthemind.

Thebrahmavihārasareexercisesindevelopingattitudesofgoodwill,compassion,empatheticjoy,andequanimityforallbeingswithoutlimit.Astandarddescriptionoftheseexercisesisthis:

“Thatdiscipleofthenobleones—thusdevoidofcovetousness,devoidofillwill,unbewildered,alert,mindful—keepspervadingthefirstdirection[theeast]withanawarenessimbuedwithgoodwill,likewisethesecond,likewisethethird,likewisethefourth.Thusabove,below,&allaround,everywhere,initsentirety,hekeepspervadingtheall-encompassingcosmoswithanawarenessimbuedwithgoodwill—abundant,enlarged,immeasurable,withouthostility,withoutillwill.Justasastrongconch-trumpetblowercannotifythefourdirectionswithoutanydifficulty,inthesameway,whentheawareness-release[ceto-vimutti]throughgoodwillisthusdeveloped,thuspursued,anydeeddonetoalimitedextentnolongerremainsthere,nolongerstaysthere.“[Similarlywithcompassion,empatheticjoy,andequanimity.]”—SN42:8

Theseexercisescanbothgladdenandsteadythemind.Thereferencetotheresultingstateofmindasan“awareness-release”callsattentiontothefactthattheyfallunderstep12aswell.Asaset,theyfreethemind,atleasttemporarily,frompassion(AN2:30).Eachattitudecanalsobeusedtoreleasethemindfromspecificunskillfulstates.Goodwillprovidesanescapefromillwill;compassionfromharmfulness;andempatheticjoyfromresentment.MN62statesthatequanimityfreesthemindfrompassion;AN6:13,thatitfreesthemindfromirritation.

However,eventhoughthebrahmavihārasareoftendescribedasawareness-releases,theyareneverdescribedasdiscernment-releases.Thismeansthat,ontheirown,theycannotreleasethemindfromignorance(AN2:30);theyarenotasufficientpracticeforbringingabouttotalrelease—apointdramaticallymadeinMN97.ThereVen.Sāriputtateachesthebrahmavihārastoadyingbrahman,Dhanañjānin,whoupondeathisreborninabrahmāworld.Later,whenVen.SāriputtagoestoseetheBuddha,thelatterchastiseshimforleadingDhanañjānintorebirthinan“inferior”brahmāworldandnotfurther,tothenobleattainments.

Asimilarpointismadebydiscoursesdescribingthewayinwhichbrahmavihārapracticecangiverisetothejhānas.Thefactthattheseattitudescaninducestrongstatesofconcentrationisanotherwayinwhichtheycangladden,steady,andreleasethemindallatonce.However,theydifferwithregardtothelevelofjhānatheycaninduce.AN4:125,whenreadinconjunctionwithAN4:123,impliesthatthedevelopmentofimmeasurablegoodwillcanleadonlytothefirstjhāna,andthattheremainingattitudesdevelopedasimmeasurablestatescanlead,respectively,onlytothesecond,third,andfourthjhānas.Thisapparentlyappliestotheseattitudeswhendevelopedontheirown,forSN46:54statesthatwhentheyaredevelopedinconjunctionwiththesevenfactorsforawakening“dependentonseclusion,dispassion,andcessation,andresultinginlettinggo,”thengoodwillcanleadasfarasthe“beautiful,”avisionarymeditativestate,thethirdoftheeightemancipations(vimokkha—seeAppendixThree).Theremainingimmeasurablestatescanlead,respectively,tothefirstthreeformlessattainments,whicharealsothefourth,fifth,andsixthoftheeightemancipations.

However,thesamediscourseleavesopenthepossibilitythatthiscombinationofthebrahmavihāraswiththesevenfactorsforawakeningcanleadtoastillhigherrelease,whichapparentlymeansanyofthestagesofawakening.Soagain,thebrahmavihārasarenot,asissometimessaid,aself-sufficientpracticeforawakening.Ontheirown,asaidsinstep12,theycan

leadtotemporaryreleasebutnottotalrelease.Theyneedthehelpofthesevenfactorsofawakeningtogofurtherthanthejhānas.

Thesecondgroupofsubsidiarythemesthathelpwiththetrainingsinthethirdtetradconsistsofthesixrecollections:recollectionoftheBuddha,Dhamma,Saṅgha,virtue,generosity,andthedevas.Theserecollectionsserveprimarilytogladdenthemind,althoughthefirstthreecanalsoreleasethemindfromfear(SN11:3).

“[1]ThereisthecasewhereyourecollecttheTathāgata:‘Indeed,theBlessedOneisworthy&rightlyself-awakened,consummateinknowledge&conduct,well-gone,anexpertwithregardtotheworld,unexcelledasatrainerforthosepeoplefittobetamed,theTeacherofdivine&humanbeings,awakened,blessed.’“[2]Andfurther,thereisthecasewhereyourecollecttheDhamma:‘TheDhammaiswell-expoundedbytheBlessedOne,tobeseenhere-&-now,timeless,invitingverification,pertinent,toberealizedbytheobservantforthemselves.’“[3]Andfurther,thereisthecasewhereyourecollecttheSaṅgha:‘TheSaṅghaoftheBlessedOne’sdiscipleswhohavepracticedwell…whohavepracticedstraight-forwardly…whohavepracticedmethodically…whohavepracticedmasterfully—inotherwords,thefourtypes[ofnobledisciples]whentakenaspairs,theeightwhentakenasindividualtypes—theyaretheSaṅghaoftheBlessedOne’sdisciples:worthyofgifts,worthyofhospitality,worthyofofferings,worthyofrespect,theincomparablefieldofmeritfortheworld.’“[4]Andfurther,thereisthecasewhereyourecollectyourownvirtues:‘(Theyare)untorn,unbroken,unspotted,unsplattered,liberating,praisedbythewise,untarnished,conducivetoconcentration.’“[5]Andfurther,thereisthecasewhereyourecollectyourowngenerosity:‘Itisagain,agreatgainforme,that—amongpeopleovercomewiththestainofpossessiveness—Iliveathome,myawarenesscleansedofthestainofpossessiveness,freelygenerous,openhanded,delightinginbeingmagnanimous,responsivetorequests,delightinginthedistributionofalms.’“[6]Andfurther,youshouldrecollectthedevas:‘TherearethedevasoftheFourGreatKings,thedevasoftheThirty-three,thedevasoftheHours,theContentedDevas,thedevaswhodelightincreation,thedevaswhoruleoverthecreationsofothers,thedevasofBrahmā’sretinue,thedevasbeyondthem.Whateverconvictiontheywere

endowedwiththat—whenfallingawayfromthislife—theyre-arosethere,thesamesortofconvictionispresentinmeaswell.Whatevervirtue…Whateverlearning…Whatevergenerosity…Whateverdiscernmenttheywereendowedwiththat—whenfallingawayfromthislife—theyre-arosethere,thesamesortofdiscernmentispresentinmeaswell.’” —AN11:12

AstheBuddhanoteswithregardtoanyonewhorecollectsanyofthesethemes:

“One’smindisnotovercomewithpassion,notovercomewithaversion,notovercomewithdelusion.One’smindheadsstraight,basedon[thattheme].Andwhenthemindisheadedstraight,thediscipleofthenobleonesgainsasenseofthegoal,gainsasenseoftheDhamma,gainsgladnessconnectedwiththeDhamma.Inonewhoisglad,rapturearises.Inonewhosemindisenraptured,thebodygrowscalm.Onewhosebodyiscalmedsensespleasure.Inonesensingpleasure,themindbecomesconcentrated.“Mahānāma,youshoulddevelopthisrecollectionofthedevaswhileyouarewalking,whileyouarestanding,whileyouaresitting,whileyouarelyingdown,whileyouarebusyatwork,whileyouarerestinginyourhomecrowdedwithchildren.” —AN11:12

ThethirdgroupofsubsidiarythemesthathelpwiththetrainingsinthethirdtetradisthesetofnineperceptionslistedinAN10:60.BecausetheseperceptionsdealmoredirectlywithissuesinthefourthtetradandDN22,wewillsavetheirdiscussionforthenextsectioninthischapterandforChapterNine.Here,however,it’srelevanttonotethattheseperceptionsareusefulprimarilyforsteadyingthemind,althoughMN137’sstatementwithregardtotheperceptionofinconstancycanapplytoallnineoftheseperceptions:thattheycanhelpgladdenthemindaswell.

Thefourthgroupofsubsidiarythemesthathelpwiththetrainingsinthethirdtetradconsistsofthevariousexercisessurroundingmindfulnessofdeath.Theseareobviouslyaimedatsteadyingthemindbychasteningit,andatreleasingitfromlazinessandheedlessness,fromattachmenttothebody,andfromthepettyconcernsofdailylife.However,theycanalsobeusedtogladdenthemindbyinspiringasenseofappreciationforeveryopportunitytopractice,andforwhateverprogressyouhavealreadymade.

ThenanothermonkaddressedtheBlessedOne,“I,too,develop

mindfulnessofdeath.…Ithink,‘O,thatImightlivefortheintervalthatittakestobreatheoutafterbreathingin,ortobreatheinafterbreathingout,thatImightattendtotheBlessedOne’sinstructions.Iwouldhaveaccomplishedagreatdeal.’” —AN6:19

“Thereisthecasewhereamonk,asdaydepartsandnightreturns,reflects:‘Manyarethe[possible]causesofmydeath.Asnakemightbiteme,ascorpionmightstingme,acentipedemightbiteme.Thatwouldbehowmydeathwouldcomeabout.Thatwouldbeanobstructionforme.Stumbling,Imightfall;myfood,digested,mighttroubleme;mybilemightbeprovoked,myphlegm…piercingwindforces[inthebody]mightbeprovoked.Thatwouldbehowmydeathwouldcomeabout.Thatwouldbeanobstructionforme.’“Thenthemonkshouldinvestigate:‘Arethereanyevil,unskillfulmentalqualitiesunabandonedbymethatwouldbeanobstructionformewereItodieinthenight?’If,onreflecting,herealizesthatthereareevil,unskillfulmentalqualitiesunabandonedbyhimthatwouldbeanobstructionforhimwerehetodieinthenight,thenheshouldputforthintensedesire,effort,diligence,endeavor,relentlessness,mindfulness,&alertnessfortheabandoningofthoseverysameevil,unskillfulqualities.Justaswhenapersonwhoseturbanorheadwasonfirewouldputforthintensedesire,effort,diligence,endeavor,relentlessness,mindfulness,&alertnesstoputoutthefireonhisturbanorhead,inthesamewaythemonkshouldputforthintensedesire,effort,diligence,endeavor,relentlessness,mindfulness,&alertnessfortheabandoningofthoseverysameevil,unskillfulqualities.“Butif,onreflecting,herealizesthattherearenoevil,unskillfulmentalqualitiesunabandonedbyhimthatwouldbeanobstructionforhimwerehetodieinthenight,thenforthatveryreasonheshoulddwellinrapture&gladness,traininghimselfday&nightinskillfulqualities.“[Similarlywhennightdepartsanddayreturns.]” —AN6:20

Bywayofencouragement,theBuddhanotesthatwhenmindfulnessofdeathisdevelopedinthisway,itgainsafootinginthedeathless,hasthedeathlessasitsfinalend.Thisthought,too,gladdensthemind.

Whenwereflectonthesefourgroupsofsubsidiarythemes,threepointsstandout.Thefirstisthat,ineverycase,theirpracticeisaformofmindfulness.Someofthemareexplicitlytermedmindfulnessor—itsnear

equivalent—recollection(anussati).Eventhepracticeofimmeasurablegoodwill,althoughitsnamedoesn’tincludetheword“mindfulness,”istermedaformofmindfulnessinSn1:8.Thisisbecausethepracticeofthisimmeasurableattituderequiresconstantlykeepingitinmind.Thesameobservationappliestotheremainingbrahmavihārasaswell.

Thesecondpointisthateachsubsidiarythemecanfulfillmorethanonetraining.What’sespeciallystrikinginthisconnectionisthewayinwhichathemethatmightseemdismaying—suchasmindfulnessofdeathortheperceptionofinconstancy—canalsobegladdening,dependingonhowyouperceivetherelationshipofthethemetotheparticularproblemyou’refacing.Thisshowsthepowerofperceptionasamentalfabrication:Itcantakeapotentiallynegativetopicandturnitintoacauseforjoy.

Thethirdpointisthat,asagroup,thesesubsidiarythemesbearinmindthethreepartsofrightview:therightframeworkforviewingexperience,anunderstandingofthemotivationforadoptingtheframework,andknowledgeofwhatshouldbedoneinlightoftheframework.Thebrahmavihāras,forinstance,fallunderrightresolve,whichfallswithinthefourthtruthwithintheframeworkofthefournobletruths.Astheyaredeveloped—thedutywithregardtorightresolve—theyleaddirectlytorightconcentration.Thesixrecollectionsandmindfulnessofdeathprovidemotivationforstickingwiththepath.Inthiswaytheyperformthedutyofrightmindfulnessinkeepingthesethreeaspectsofrightviewinmind.Thisiswhy,eventhoughtheseexercisesaresubsidiarytobreathmeditation,theydeservetobeclassifiedunderthethirdestablishingofmindfulnessfortheirroleindevelopingstatesofmindthatinspireandstrengthenrighteffort,andleadtorightconcentration.

Thefourthtetrad:“[13]Hetrainshimself,‘Iwillbreatheinfocusingoninconstancy.’Hetrainshimself,‘Iwillbreatheoutfocusingoninconstancy.’[14]Hetrainshimself,‘Iwillbreatheinfocusingondispassion[literally,fading].’Hetrainshimself,‘Iwillbreatheoutfocusingondispassion.’[15]Hetrainshimself,‘Iwillbreatheinfocusingoncessation.’Hetrainshimself,‘Iwillbreatheoutfocusingoncessation.’[16]Hetrainshimself,‘Iwillbreatheinfocusingonrelinquishment.’Hetrainshimself,‘Iwillbreatheoutfocusingonrelinquishment.’”

WhenMN118relatesthefourtetradstothefourestablishingsof

mindfulness,itconnectsthisfourthtetradtotheabandoningofgreedanddistress.Aswenotedintheprecedingchapter,thisactivitycanapplytotheactofabandoningunskillfulmindstatesthatthreatentodistractyoufromthethemeofyourconcentrationpractice,andtohelpdevelopdispassionforconcentrationitselfwhenallotherattachmentshavebeenabandoned.

However,MN62andAN10:60suggestthat,evenbeforethatpoint,thecontemplationsassociatedwithstep13canhelppreventmisunderstandingsthatmaygrowuparoundtheveryfirststagesinthepracticeofconcentration.ThissuggestionderivesfromthefactthatMN62liststhedevelopmentoftheperceptionsofinconstancyandnot-selfamongtheexercisestobedonebeforeyoustartbreathmeditation.Itdoesn’tgiveanyrecommendationsforhowtodeveloptheperceptionofinconstancy,butAN10:60does:

“Andwhatistheperceptionofinconstancy?Thereisthecasewhereamonk—havinggonetothewilderness,totheshadeofatree,ortoanemptybuilding—reflectsthus:‘Formisinconstant,feelingisinconstant,perceptionisinconstant,fabricationsareinconstant,consciousnessisinconstant.’Thusheremainsfocusedoninconstancywithregardtothefiveaggregates.” —AN10:60

MN62does,however,notewhatthisperceptionismeanttoaccomplish:Ithelpstouproottheconceit,“Iam.”Becausethetotaluprootingofthisconceitdoesn’toccuruntiltheattainmentofarahantship,thequestionarises:Whyisthiscontemplationpresentedasapreliminaryexercise?Theanswerseemstobethatithelpstoserveasadvancewarningagainstperceivingthestatesofconcentrationinducedbybreathmeditationasendsinandofthemselves.Afterall,theyarecomposedofaggregates,andaggregatesareconditionedphenomena.Atthesametime,inlightofMN113,theperceptionofinconstancywithregardtotheaggregatesservesaswarningagainstdevelopingpridearoundthosestatesofconcentrationaswell.

AsimilarprincipleseemstobeatworkinMN62’srecommendationofhowtodeveloptheperceptionofnot-selfpriortobreathmeditation.Itsfocusisonapplyingthisperceptiontoform:thebodyasfeltfromwithin.Herethediscoursedoesgivedetailedinstructionsonhowtofollowthisexercise.Firstitdefineseachofthefiveproperties—earth,water,wind,fire,andspace—inthesametermsusedinMN140.Then,aftereachproperty,itstates:

“Andthatshouldbeseenasithascometobewithrightdiscernment:‘Thisisnotmine,thisisnotme,thisisnotmyself.’Whenoneseesit

thusasithascometobewithrightdiscernment,onebecomesdisenchantedwith[that]propertyandmakes[that]propertyfadefromthemind.” —MN62

Because,aswehaveseen,step3inbreathmeditationinvolvessensitizingthemindtotheeffectofthebreathontheseproperties,thisexercisewouldseemtowarnagainsttryingtousethebreathenergytocreateastateofperfectphysicalhealth.Itremindsyouthatthebodyisbestregardednotasanendinitselfbutasatoolinthesearchforahigherhappiness.Thispoint,aswewillseebelow,isreinforcedbytheperceptionsofthebody’sunattractivenessanditsdrawbacksinleavingyouopentothemiseriesofawidevarietyofdiseases.

Ofcourse,thesesamecontemplationsofinconstancyandnot-selfcanbeusedtodevelopdispassionforanytopicsthatmaythreatentodistractyoufromthethemeofthebreathorfromanyoftheestablishingsofmindfulnessbuiltaroundthebreath.Thisisoneofthewaysinwhich,evenintheearlystagesofmeditation,thecontemplationofinconstancyinstep13leadsnaturallytothecontemplationofdispassioninstep14.

AN10:60,initsprefacetobreathmeditation,listsaseriesofotherperceptionsthatcanperformthesamefunction.Wehavealreadydiscussedthefirst—theperceptionofinconstancy—soherewewilllistjusttheremainingones,beginningwiththeperceptionofnot-self,whichthisdiscourseappliestothesixsensemedia.

[2]“Andwhatistheperceptionofnot-self?Thereisthecasewhereamonk—havinggonetothewilderness,totheshadeofatree,ortoanemptybuilding—reflectsthus:‘Theeyeisnot-self;formsarenot-self.Theearisnot-self;soundsarenot-self.Thenoseisnot-self;aromasarenot-self.Thetongueisnot-self;flavorsarenot-self.Thebodyisnot-self;tactilesensationsarenot-self.Theintellectisnot-self;ideasarenot-self.’Thusheremainsfocusedonnot-selfnesswithregardtothesixinner&outersensemedia.…[3]“Andwhatistheperceptionofunattractiveness?Thereisthecasewhereamonkreflectsonthisverybody—fromthesolesofthefeetonup,fromthecrownoftheheadondown,surroundedbyskin,filledwithallsortsofuncleanthings:‘Inthisbodythereare:headhairs,bodyhairs,nails,teeth,skin,muscle,tendons,bones,bonemarrow,kidneys,heart,liver,membranes,spleen,lungs,largeintestines,smallintestines,contentsofthestomach,feces,bile,phlegm,lymph,blood,sweat,fat,tears,oil,saliva,mucus,oilinthejoints,urine.’Thusheremains

focusedonunattractivenesswithregardtothisverybody.…[4]“Andwhatistheperceptionofdrawbacks?Thereisthecasewhereamonk—havinggonetothewilderness,tothefootofatree,ortoanemptydwelling—reflectsthus:‘Thisbodyhasmanypains,manydrawbacks.Inthisbodymanykindsofdiseasearise,suchas:seeing-diseases,hearing-diseases,nose-diseases,tongue-diseases,body-diseases,head-diseases,ear-diseases,mouth-diseases,teeth-diseases,cough,asthma,catarrh,fever,aging,stomach-ache,fainting,dysentery,grippe,cholera,leprosy,boils,ringworm,tuberculosis,epilepsy,skin-diseases,itch,scab,psoriasis,scabies,jaundice,diabetes,hemorrhoids,fistulas,ulcers;diseasesarisingfrombile,fromphlegm,fromthewind-property,fromcombinationsofbodilyhumors,fromchangesintheweather,fromunevencareofthebody,fromattacks,fromtheresultofkamma;cold,heat,hunger,thirst,defecation,urination.’Thusheremainsfocusedondrawbackswithregardtothisbody.…[5]“Andwhatistheperceptionofabandoning?Thereisthecasewhereamonkdoesn’tacquiescetoanarisenthoughtofsensuality.Heabandonsit,destroysit,dispelsit,&wipesitoutofexistence.Hedoesn’tacquiescetoanarisenthoughtofillwill.Heabandonsit,destroysit,dispelsit,&wipesitoutofexistence.Hedoesn’tacquiescetoanarisenthoughtofharmfulness.Heabandonsit,destroysit,dispelsit,&wipesitoutofexistence.Hedoesn’tacquiescetoanyarisenevil,unskillfulmentalqualities.Heabandonsthem,destroysthem,dispelsthem,&wipesthemoutofexistence.…[6]“Andwhatistheperceptionofdispassion?Thereisthecasewhereamonk—havinggonetothewilderness,totheshadeofatree,ortoanemptybuilding—reflectsthus:‘Thisispeace,thisisexquisite—thepacificationofallfabrications,therelinquishingofallacquisitions,theendingofcraving,dispassion,unbinding.’…[7]“Andwhatistheperceptionofcessation?Thereisthecasewhereamonk—havinggonetothewilderness,totheshadeofatree,ortoanemptybuilding—reflectsthus:‘Thisispeace,thisisexquisite—thepacificationofallfabrications,therelinquishingofallacquisitions,theendingofcraving,cessation,unbinding.’…[8]“Andwhatistheperceptionofdistasteforeveryworld?Thereisthecasewhereamonkabandoninganyattachments,clingings,fixationsofawareness,biases,orobsessionswithregardtoanyworld,refrainsfromthemanddoesnotgetinvolved.…

[9]“Andwhatistheperceptionoftheundesirabilityofallfabrications?Thereisthecasewhereamonkfeelshorrified,humiliated,&disgustedwithallfabrications.” —AN10:60

Theperceptionsofinconstancyandnot-selfactaspreliminariestothesubsequentperceptionsinthelist,fortheyhelpyouviewallideasofselforworldsimplyasprocessesoffabrication.Viewingtheminthislightmakesiteasiertoabandonanyattachmenttothem.Inparticular,theeighthperceptioninthislistpointstotheconnectionbetweenperceptionsofselfandperceptionsofworldintheprocessofbecoming.AsAN10:27and10:28pointout,tobeabeingrequiresnutriment;yoursenseoftheworlddependsonwhereyoulookforandfindnutriment.Ifyoucanseebothyoursenseofselfandyoursenseoftheworldasprocessesthatareinherentlystressful,thentheactofabandoningseemslesslikeasacrificeofnecessarynourishment,andmorelikethestrategyfortruehappinessthatitactuallyis.

Asforthethirdandfourthperceptions—oftheunattractivenessanddrawbacksofthebody—theyalsoamplifytheperceptionsofinconstancyandnot-self,providingvividexamplesofthestressthatcomeswithlookingforhappinessinthingsthatareunreliableandliebeyondyourcontrol.However,theseperceptionsperformotherfunctionsaswell.Aswehavealreadynoted,theyhelptoovercomelust.Sn1:11pointsoutthattheyhelpovercomepridebasedonyourappearanceorrace;AN4:184,thattheyhelpovercomefearofdeath.AndaswewillseeinChapterNine,theyalsoprovideafoundationforrestraintofthesenses.

Thepracticeofdevelopingtheseperceptionspriortothestepsofbreathmeditationisanexampleofdevelopinginsightpriortotranquility.Thisisoneofthewaysinwhichinsighthelpsleadtojhāna(AN10:71).Learningtoperceivethingsasprocessesoffabricationpriortotakingonthesixteenstepsmakesiteasiertomasterthestepsconcerningbodilyandmentalfabrication.

Toperceivetheprocessesoffabricationasbeingfueledbypassionalsomakesiteasiertounderstandhowstep15followsnaturallyonstep14.Withthecultivationofdispassion,theprocessesaredeprivedoftheirfuel,sotheysimplydisbandandcease.

Step16,focusingonrelinquishment,isanessentialstepinthesuccessfulabandoningofanyissuethatthreatenstodistractthemind,fromthebeginningstagesonup.Younotonlyhavetoallowthedistractiontocease;youalsohavetoletgoofanyprideoverorattachmenttoyoursuccessinallowingthatcessation.Thisfreesyoutowatchforanyunskillfulstatesthatmightariseimmediatelyafterthecessationofaparticulardistraction.The

sameprinciplealsoappliesinthefinalstagesofthepractice,whenyouhavetoabandonpassionbothfortheattainmentofthedeathless(AN9:36)andforthepaththatbroughtyouthere.

Inthisway,thestepsofthistetradroughlyparallelthedutieswithregardtothefournobletruths.Step13dealsprimarilywithcomprehendingstresssoastogiverisetodispassion;step14developsdispassiontoabandonthecauseofstress;step15realizescessation;andstep16dealswiththeultimatedutywithregardtothepath:Whenfullydeveloped,itistoberelinquished.

“Supposeamanweretravelingalongapath.Hewouldseeagreatexpanseofwater,withthenearshoredubious&risky,thefurthershoresecure&freefromrisk,butwithneitheraferryboatnorabridgegoingfromthisshoretotheother.…Havinggatheredgrass,twigs,branches,&leaves,havingboundthemtogethertomakearaft,hewouldcrossovertosafetyontheothershoreindependenceontheraft,makinganeffortwithhishands&feet.Havingcrossedovertothefurthershore,hemightthink,‘Howusefulthisrafthasbeentome!Foritwasindependenceonthisraftthat,makinganeffortwithmyhands&feet,Ihavecrossedovertosafetyonthefurthershore.Whydon’tI,havinghoisteditonmyheadorcarryingitonmyback,gowhereverIlike?’Whatdoyouthink,monks?Wouldtheman,indoingthat,bedoingwhatshouldbedonewiththeraft?““No,lord.”“Andwhatshouldthemandoinordertobedoingwhatshouldbedonewiththeraft?Thereisthecasewheretheman,havingcrossedover,wouldthink,‘Howusefulthisrafthasbeentome!Foritwasindependenceonthisraftthat,makinganeffortwithmyhands&feet,Ihavecrossedovertosafetyonthefurthershore.Whydon’tI,havingdraggeditondrylandorsunkitinthewater,gowhereverIlike?’Indoingthis,hewouldbedoingwhatshouldbedonewiththeraft.“Inthesameway,monks,IhavetaughttheDhammacomparedtoaraft,forthepurposeofcrossingover,notforthepurposeofholdingonto.UnderstandingtheDhammaastaughtcomparedtoaraft,youshouldletgoevenofDhammas,tosaynothingofnon-Dhammas.”—MN22

“When,havingdiscernedastheyhavecometobe,theorigination,thedisappearance,theallure,thedrawbacks—andtheescapefrom—thesefivefaculties[thefacultiesofconviction,persistence,mindfulness,concentration,anddiscernment],oneisreleasedfromlackof

clinging/sustenance,oneiscalledanarahant.” —SN48:5

“This,monks,theTathāgatadiscerns.…Andhediscernswhatishigherthanthis.Andyetdiscerningthat,hedoesnotgraspatthatactofdiscerning.Andasheisnotgraspingatit,unbinding[nibbuti]isexperiencedrightwithin.Knowing,astheyhavecometobe,theorigination,disappearance,allure,&drawbacksoffeelings,alongwiththeescapefromfeelings,theTathāgata,monks—throughlackofclinging/sustenance—isreleased.” —DN1

PART THR E E

CHAP T E R E I GH T

ASliceofMindfulness

TheBuddhaoncestatedthathiscomprehensionofthefourestablishingsofmindfulnesswasvast:

“Sāriputta,supposethatIhadfourdiscipleswitha100-yearlifespan,livingfor100years,andendowedwithexcellentmindfulness,retention,recall,&keennessofdiscernment.Justasanarcherwithagoodbow—trained,dexterous,&practiced—couldeasilyshootalightarrowacrosstheshadowofapalmyratree,they—endowedwiththatgreatanextentofmindfulness,thatgreatanextentofretention,thatgreatanextentofrecall,&thatkeennessofdiscernment—wouldaskmeonequestionafteranotheronthefourestablishingsofmindfulness.AndI,askedagain&again,wouldanswer.Answered,theywouldrememberwhatIhadanswered,andtheywouldn’tcounter-questionmeaboutitasecondtimemore.Asidefromeating,drinking,chewing,&savoring,asidefromurinating&defecating,asidefromrelievingsleepiness&weariness,therewouldbenoendingoftheTathāgata’sDhammateaching,therewouldbenoendingoftheTathāgata’sphrasingofDhammastatements,therewouldbenoendingoftheTathāgata’squick-wittedness(inanswering)questions;butthosefourdisciplesofmine,withtheir100-yearlifespan,livingfor100years,woulddiewiththepassingof100years.” —MN12

AlthoughthemainthrustofthispassageconcernstheextentoftheBuddha’sknowledge,italsomakesanimportantstatementabouthowvastthetopicofrightmindfulnessis:Evenwithonehundredyearsofquestioning,youcouldn’texhaustit.ThispointisimportanttokeepinmindaswelookcarefullyatDN22,forit’sthelongestofthemanydiscoursescontainedintheCanononthetopicofrightmindfulness.Manyreadersassumethatbecauseitissolong,itmustconstituteaself-sufficientandcomprehensivetreatmentofthetopic—that,asidefromafewdetails,it

containsallyoureallyneedtoknowabouttheestablishingsofmindfulness.Yetwhenweapproachitfromthebackgroundofwhatwehavealreadylearnedabouttherelationshipamongrighteffort,rightmindfulness,andrightconcentration—andabouttheroleoffabricationinallsensoryexperience—wecan’thelpbutbestruckbyacuriouslack:Whenmentioningthevariouscategoriestolookforinthecontextofthefourframesofreference,itsaysverylittleaboutwhattodowiththemoncetheyarenoticedanddiscerned.Inthetermsofthestandardsatipaṭṭhānaformula,itsaysverylittleabouttheroleofardencyinestablishingmindfulness.

Now,ifyouviewmindfulnessaspassive,receptiveawareness,thislackisunimportant.Thecategorieslistedinthediscoursearesimplywaysofnotingexperienceinanimpersonalway,readingno“I”intotheprocess,allowingthemtoariseandfallastheywill.Thefactthattherearenoexplicitinstructionsastowhattodowiththem—especiallyinthesectiononfeelingsandmindstates—isanimplicitinstructioninandofitself:Youshouldn’tdoanythingwiththem.Justwatchthemariseandpassawayuntilyoudevelopdispassionforthem.

However,thisinterpretationdoesn’tfitinwithwhatwehavealreadylearnedfromotherdiscoursesintheCanon:thatmindfulnessisanactofmemory,andtheestablishingofmindfulnessisanardent,proactiveprocess.Italsodoesn’tfitinwiththeroleofrightmindfulnessinrelationtoallthefactorsofthenobleeightfoldpath—andtorighteffortandrightconcentrationinparticular.Atthesametime,thisinterpretationignorestheroleoffabricationineveryfeelingandmentalaggregate:Ifyouviewthesethingsassimplyarisingforyoutoobservepassivelyastheypassawayoftheirownaccord,you’llmissthehiddenrolethatintentionplaysinactualizingthemfromthepotentialsofyourpastactions.Thiswillblindyoutoimportantareasfortheexerciseofinsight.Thisinterpretationalsoignorestheneedfortheexertionoffabricationindevelopingdispassionforsomeofthecausesofstressandsuffering.Andofcourse,ifmindfulnessweresimplyamatterofpassivereceptivity,it’shardtoseewhyitsramificationswouldtakemorethan100yearstodescribe.

Atthesametime,thepassive-receptiveinterpretationofmindfulnessdoesn’tjibewithmanypassagesinDN22itself,forafewpartsofthisdiscourseactuallydogiveexplicitdirectionsastowhattodoinaparticularcontext.Forinstance,therearetheproactivetrainingsinsteps3and4ofbreathmeditation,whichareincludedunderthetopicofthebodyinandofitselfasaframeofreference.Therearealsotheperceptionsoftheunattractivepartsofthebodyandofthefuturestateofthebodyafterdeath.

Becausethesearepainfulpractices(AN4:163),theyinvolveagreatdealofefforttomaintain(AN4:14).

Inothercases,someofthecategorieslistedundertheotherframesofreferencecontainimplicitduties.Underthetopicoffeelingsinandofthemselves,forexample,threeofthecategoriesdealwithfeelingsnotoftheflesh.Thesearethefeelingsdivorcedfromsensualitythatareexperiencedinjhānapractice.Thismeansthattheycanbetastedonlythroughtheexertionofrighteffort.

Similarlywiththetopicofmindstates:Manyofthecategoriesofmindstateslistedunderthistopic—suchastheconcentratedmind,theenlargedmind,andthereleasedmind—referspecificallytothepracticeofrightconcentration.Thesetoorequirerightefforttoattain.

Andasforthetopicofmentalqualities,thecategoriesofthefivehindrancesandthesixsensemediamakeclearreferencetotheabandoningofunskillfulmentalqualities;thecategoryofthesevenfactorsforawakeningmakesreferencetotheactofbringingtheseskillfulmentalqualitiestotheculminationoftheirdevelopment,anachievementthatcan’tbeaccomplishedsimplythroughpassiveobservation.Asforthefournobletruths,alsolistedunderthetopicofmentalqualities,weknowfromtheBuddha’sfirstsermonthatthesefourcategoriescarryimplicitduties—andthereisnoreasontoassumethatthesedutiesdon’tapplyhereaswell.

DN22alsomakesfrequentreference,inarecurringrefrain,totheprocessthatSN47:40callsthedevelopmentoftheestablishingofmindfulness.AswehavealreadynotedinChapterTwo,thisisaproactiveprocessrequiringthedevelopmentofalleightfactorsofthenoblepath.

SoeventhoughDN22onlyrarelymakesexplicitreferencetothedutiesofardencyintheestablishingofmindfulness,thisshouldnotbereadasanimplicitinstructiontodonothingbutpassivelyobserve.Instead,acarefulreadingofthetextshowsthatitsimplicitmessageissomethingelseentirely:thatwehavetolookelsewhereforexplicitinstructionsconcerningtheroleofardencyinestablishingmindfulness.

HadDN22beenintendedasacomprehensiveexplanationofrightmindfulness,thelackofexplicitinstructioninthisareawouldhavebeenacleardefectinthediscourse.However,theorganizationofthediscoursesuggeststhatthatwasnotitsintendedrole.

Wecanseethisfromthequestionsaroundwhichthediscourseisstructured.TheBuddha’sstandardapproach,whengivingatalktoalargegroupofpeople,wastomakeastatementaboutaparticulartopic,andthentoposequestionsbasedonthestatement.Thebodyofthetalkwouldthenbe

presentedasaseriesofanswerstothequestions.Inthisformat,thequestionscontroltherangeanddepthofmaterialtobecovered,thussignalingtheBuddha’sintentionastowhathethinksisusefulorfeasibletocoverinthatparticulartalk.Insometalks,thequestionscovereverythingintheintroductorystatement;inothers,onlyapart.Inthissecondgroup,theintroductorystatementsketchesoutthelargercontextofthetopic,toshowhowthepartcoveredindetailfitsintoalargerpictureofthepath.

DN22fallsintothissecondgroup.Thediscoursebeginswithastatementofthefullsatipaṭṭhānaformula:

TheBlessedOnesaid:“Thisisapathgoingonewayonlyforthepurificationofbeings,fortheovercomingofsorrow&lamentation,forthedisappearanceofpain&distress,fortheattainmentoftherightmethod,&fortherealizationofunbinding—inotherwords,thefourestablishingsofmindfulness.Whichfour?“Thereisthecasewhereamonkremainsfocusedonthebodyin&ofitself—ardent,alert,&mindful—subduinggreed&distresswithreferencetotheworld.Heremainsfocusedonfeelings…mind…mentalqualitiesin&ofthemselves—ardent,alert,&mindful—subduinggreed&distresswithreferencetotheworld.”

WewilldiscussthisopeningstatementmorefullyinChapterTen,butherewewillsimplynotethatthequestionstheBuddhabasesonthisparagraphcoveronlyasmallsliceofthematerialitpresents:

“Andhowdoesamonkremainfocusedonthebodyin&ofitself?”“Andhowdoesamonkremainfocusedonfeelingsin&ofthemselves?”“Andhowdoesamonkremainfocusedonthemindin&ofitself?”“Andhowdoesamonkremainfocusedonmentalqualitiesin&ofthemselves?”“Andhowdoesamonkremainfocusedonmentalqualitiesin&ofthemselveswithreferencetothefivehindrances?”“Andhowdoesamonkremainfocusedonmentalqualitiesin&ofthemselveswithreferencetothefiveclinging-aggregates?”“Andhowdoesamonkremainfocusedonmentalqualitiesin&ofthemselveswithreferencetothesixfoldinternal&externalsensemedia?”

“Andhowdoesamonkremainfocusedonmentalqualitiesin&ofthemselveswithreferencetothesevenfactorsforawakening?”“Andhowdoesamonkremainfocusedonmentalqualitiesin&ofthemselveswithreferencetothefournobletruths?”

Inotherwords,theBuddhalimitshisattentiontoonlyoneaspectofthesatipaṭṭhānaformula:whatitmeanstoremainfocusedonanyofthefourframesofreference.Noquestionsareraisedabouthowtobeardentinanyofthesecases,orabouthowtosubduegreedanddistresswithreferencetotheworld.Noquestionsareraisedabouthowtouseardencyinthestageofthedevelopmentoftheestablishingofmindfulness.NothingissaidaboutanissuethatloomslargeinMN118:thatofwhetherthelastthreeframesofreferencearetobeusedinthecontextofremainingfocusedonthebody,orwhethertheyfunctionseparately.Instead,attentionisfocusedsimplyonexplainingtherangeofcategoriesthatcanfruitfullybekeptinmindwhendirectingalertnesstoanyofthefourframes.

Givenwhatweknowaboutmindfulnessasthefacultyofmemory,aswellasitsplaceamongtheotherfactorsinthepath,wecanunderstandfromthesefactshowDN22ismeanttoberead:notasaguidetopassiveawareness,oracompleteguidetorightmindfulness,butasalistofrecommendedframeworkstokeepinmindwhentryingtodeveloprightmindfulnessasabasisforrightconcentration.Asforhowtouseardencytoshapeexperiencesoastofitintotheseframeworks,ortodealwithphenomenathatariseinthecontextoftheseframeworks,DN22givesonlyafewimplicithints.BecausetheBuddhahadgivenexplicitinstructionsonthesetopicsinotherdiscourses,hewouldhaveexpectedhislistenerstotakethehinttorefertothosediscoursestofillintheblanksleftinthisone.

InthenextchapterIwillfocusonthestructureoftheframeworksprovidedbyDN22withinthecontextofthegeneralstructureofthediscourseasawhole,atthesametimedrawingonpassagesfromtherestoftheCanontomakeexplicitsomeofthedutiesforardencythatareimplicitaroundandwithinthoseframeworks.BycallingattentiontosomeoftheconnectionsbetweenthesliceofmindfulnesspresentedinDN22andtherelevantmaterialinotherdiscourses,Ihopetoshowthepracticalvalueofplacingthisdiscourseinitslargercontextandtakingit,notasaguidetopassiveawareness,butasaguidetoaction.Thisentails,astheBuddharecommendedinMN95,penetratingitsmeaningandponderingitsagreementwiththerestoftheDhamma.Thediscussioninthenextchapterisnotintendedtobecomprehensive—theBuddha’sremarksinMN12,quotedatthebeginningofthischapter,rulethatout—butIdohopetogiveasense

ofwhatcanbegainedbyencompassingasomewhatlargersliceofthetopicthanDN22,onitsown,contains.

CHAP T E R N I N E

AStructureforArdency

DN22isorganizedasa“wheel”:astyleofpresentationinwhichtwoormorevariablesareplacedagainstoneanother,withalltheirpossiblepermutationslistedonebyone.ThemostfamouswheelinthePāliCanon,ofcourse,isthewheelofDhammaintheBuddha’sfirstsermon(SN56:11),whichisquotedaboveinChapterThree.Inthatwheel,thefournobletruthsaresetagainstthethreelevelsofknowledgeappropriatetoeach—knowledgeofthetruth,knowledgeofthedutyappropriatetothetruth,andknowledgethatthedutyhasbeencompleted—withthetextlistingonebyonealltwelveoftheresultingpermutations.

Similarly,inDN22thefourframesofreferencefortheactofremainingfocusedaresetagainstthreelevelsofhowtoapplyardencyinthepractice.

First,theestablishingofmindfulness:

“Thereisthecasewhereamonkremainsfocusedonthebodyin&ofitself—ardent,alert,&mindful—subduinggreed&distresswithreferencetotheworld.Heremainsfocusedonfeelings…mind…mentalqualitiesin&ofthemselves—ardent,alert,&mindful—subduinggreed&distresswithreferencetotheworld.

Second,thedevelopmentoftheestablishingofmindfulness:

“Orheremainsfocusedonthephenomenonoforiginationwithregardtothebody,onthephenomenonofpassingawaywithregardtothebody,oronthephenomenonoforigination&passingawaywithregardtothebody.[Similarlywithfeelings,mind,andmentalqualities.]

Andthird,alevelofpracticedescribedinthefollowingterms:

“Orhismindfulnessthat‘Thereisabody’…‘Therearefeelings’…‘Thereismind’…‘Therearementalqualities’ismaintainedtotheextentofknowledge&remembrance.Andheremainsindependent,unsustainedby[notclingingto]anythingintheworld.”

DN22liststhesethreelevelsaftereveryexerciseincludedunderthefourframesofreference.Manycommentatorshavemissedthefactthatthesethreelevelsaredistinct,andinsteadhavedescribedthemallasasinglepractice,withthelastlevelunderstoodtobeasummaryofthepracticeasawhole.Thereare,however,severalreasonsforviewingthethreelevelsasseparate.

Thefirstisthemostobvious:Theyareseparatedfromoneanotherbythewordor.Youdothefirstorthesecondorthethird.

AsecondreasonisthatSN47:40liststhefirsttwostagesasseparatestages,withthesecondbuildingonthefirst.Thethirdstageisobviouslymoreadvancedthantheothertwo,forinsteadofhavingtosubduegreedanddistresswithreferencetotheworld,ameditatoronthislevelhasbecomeindependent,notsustainedbyanythingintheworld.

Athirdreasonisthatmanyoftheexercisesmentionedunderthefirststageareincompatiblewiththepracticedescribedinthethird.Thefirst-stageexercisesmakeheavyuseofverbalfabricationandconceptsof“I”and“me”:“Iwillbreatheinexperiencingtheentirebody”;“Iamwalking”;“Iamfeelingapleasantfeelingnotoftheflesh”;“Thereissensualdesirepresentwithinme”;“Mindfulnessasafactorforawakeningispresentwithinme”;andsoforth.Inthethirdstage,however,theseconceptsaredroppedinfavorofthesimpleobservation,“Thereisabody,”andsoforth.

Infact,it’spossibletoseethethreestagesasmovinginadirectionofgreaterdepersonalizationastheyalsomovetowardsubtlerapplicationofardencyandrighteffort.Thefirststageusesconceptsof“I”and“mine”;thesecond,inlookingforpatternsoforiginationandpassingawayinthepursuitofrightconcentration,beginstodropthoseconcepts;andthethirdfullyabandonsconceptsof“I”and“mine”asitsimplymaintainsmindfulnesstothemereextentofremembranceoftheframeofreference,notclingingtoanythinginanyworldinsideorout.

Thispatternparallelsthethreelevelsofrightview.Mundanerightviewemploysconceptsofbeingsandworlds(MN117);transcendentrightviewdealsinmoreimpersonalcausalconnectionsdescribedinthefournobletruthsandtheirattendantduties;andthehighestlevelofrightview(SN12:15)reducesallarisingandpassingawaysimplytothelevelofstressarisingandpassingaway,whichhastheeffectofreducingthefourdutiesofthenobletruthstoone:comprehensiontothepointoflettinggo.

WehavealreadydiscussedthefirsttwostagesofremainingfocusedonthefourframesofreferenceinChapterTwo.However,it’simportanttonoteherethatDN22expandsonthefirstlevelintwoimportantways.Thefirstis

thatitpresentsalargerangeofalternativeexercisesandcategoriesforeachofthefourframes,whichwewilldiscussindetailbelow.Thesecondisthatitintroducesthepossibilitythatthesealternativescanbepracticedinternally,externally,orboth.

“Inthiswayheremainsfocusedinternallyonthebodyin&ofitself,orexternallyonthebodyin&ofitself,orbothinternally&externallyonthebodyin&ofitself.[Similarlywiththeotherframesofreference.]”

Therearetwowaysofinterpretingwhatitmeansto“remainfocusedexternally.”Thefirstisthatexternalfocusisamatterofthepsychicpowers—“knowledgeandvision”concerningthebodiesandmindsofotherbeings—gainedinconcentration:

“Thereisthecasewhereamonkremainsfocusedinternallyonthebodyin&ofitself—ardent,alert,&mindful—subduinggreed&distresswithreferencetotheworld.Asheremainsfocusedinternallyonthebodyin&ofitself,hebecomesrightlyconcentratedthere,andrightlyclear.Rightlyconcentratedthereandrightlyclear,hegivesrisetoknowledge&visionexternallyofthebodiesofothers.[Similarlywiththeotherframesofreference.]” —DN18

Furtherevidencethatexternalframesofreferencearetobeknownthroughpsychicpowersisthatthecategoriesforremainingfocusedonthemindinthefirststageofpracticeareidenticalwiththoselistedforthepsychicabilitytoreadthemindsofothers(DN2;AN5:28).

Thesecondwayofinterpretingexternalfocus—andonemorepertinentformostmeditators—isthatit’samatterofusingyournormalpowersofmemoryandinferencetoreflectonthefactthatwhatyouareexperiencingiscommontoallbeings.

“Andfurther,adiscipleofthenobleonesconsidersthis:‘Iamnottheonlyonesubjecttodeath,whohasnotgonebeyonddeath.Totheextentthattherearebeings—past&future,passingaway&re-arising—allbeingsaresubjecttodeath,havenotgonebeyonddeath.’Whenoneoftenreflectsonthis,thepathtakesbirth.Onestickswiththatpath,developsit,cultivatesit.Asonestickswiththatpath,developsit,&cultivatesit,thefettersareabandoned,theobsessionsdestroyed.”—AN5:57

Whetheryoufocusexternallythroughpsychicpowerorthroughinference,theprimarypurposeineithercasewouldbetodevelopasenseofsaṁvegafortheuniversalityofsufferingandstress.

Thefactthateachexerciseorlistofcategoriesinthefirststageofthepracticeisfollowedbythestatementthatitcanbeusedinthesecondstageaswell—thedevelopmentoftheestablishingofmindfulness—showsthateachcanplayaroleinthedevelopmentofrightconcentration.Thisisanimportantpointtonotice,foraswewillsee,somewritershavedepictedafewoftheexercises,suchasthecontemplationoftheunattractivenessofthebody,asalternativestojhāna.ButwhenwelookcarefullyathowtheseexercisesaredescribedindiscoursesasidefromDN22,we’llseethattheydon’thavetobeinterpretedinthatwayatall.

Asforthethirdstageofpractice,thiscorrespondstothestageofconcentrationpracticeinwhichyouremembertoapplytheprincipleofnon-fashioningtowhateverattainmentyoumayhavemastered(seethepassagefromMN113inChapterSeven).Inotherwords,youdropanysenseofselfaroundtheattainment.Insodoing,youareclosetofullrelease.

“Thereisthecase,monks,whereacertaincontemplativeorbrahman,withtherelinquishingofspeculationsaboutthepastandtherelinquishingofspeculationsaboutthefuture,frombeingtotallynotdeterminedonthefettersofsensuality,andfromthesurmountingoftheraptureofseclusion[inthefirstjhāna],ofpleasurenotoftheflesh[inthefirstthroughthethirdjhāna],&ofthefeelingofneitherpleasurenorpain[inthefourthjhāna],thinks,‘Iamatpeace,Iamunbound,Iamwithoutclinging/sustenance!’“Withregardtothis,theTathāgatadiscerns:‘Thisvenerablecontemplativeorbrahman,withtherelinquishingofspeculationsaboutthepast…thinks,“Iamatpeace,Iamunbound,Iamwithoutclinging/sustenance!”Yes,heaffirmsapracticeconducivetounbinding.Butstillheclings,clingingtoaspeculationaboutthepastor…aspeculationaboutthefuture…orafetterofsensuality…ortheraptureofseclusion…orapleasurenotoftheflesh…orafeelingofneitherpleasurenorpain.Andthefactthathethinks,“Iamatpeace,Iamunbound,Iamwithoutclinging/sustenance!”:Thatinitselfpointstohisclinging.’“Withregardtothis—fabricated,gross—thereisstillthecessationoffabrications.Knowing,‘Thereisthat,’seeingtheescapefromit,theTathāgatahasgonebeyondit.” —MN102

Thisthirdstage,then,canleaddirectlytototalunbinding.

MostofthediscussioninDN22,however,focusesonthefirststageofpractice.Inthiscontextittreatsthefourframesofreferenceinorder,listingvariousexercisesandcategoriesforanalyzingeachofthefourframes:body,feelings,mind,andmentalqualitiesinandofthemselves.Aswehavealreadynoted,manyoftheseexercisesandlistsofcategoriesmakenoexplicitmentionofhowardencyfunctionswithregardtothem.Tofillinthislack,thefollowingdiscussionwilldrawmaterialfromotherdiscoursestomakemoreexplicittheroleofardencyineachcase.

A . B ODY

Thetopicofthebodyinandofitselfcoverssixexercises:(1)thefirstfourstepsofbreathmeditation;(2)thepracticeofdiscerningwhateverposturethebodyisin;(3)thepracticeofmakingyourselfalertinallyourphysicalactivities;(4)theanalysisofthebodyinto31parts;(5)theanalysisofthebodyintothefourphysicalpropertiesineveryposture;and(6)thepracticeofvisualizingacorpseinninestagesofdecomposition,andreflectingthatyourbodywillunavoidablymeetwiththesamefate.MN119listsallsixoftheseexercisesundertheterm,“mindfulnessimmersedinthebody”(kāyagatāsati).

Whendiscussingthefirstexercise,thefourstepsofbreathmeditation,DN22addsonlytwopointstowhatwehavealreadylearnedfromMN118.First,itaddsananalogyforthepractice.

“Justasadexterouslathe-turnerorlathe-turner’sapprentice,whenmakingalongturn,discerns,‘Iammakingalongturn,’orwhenmakingashortturndiscerns,‘Iammakingashortturn’;inthesamewaythemonk,whenbreathinginlong,discerns,‘Iambreathinginlong’;orbreathingoutlong,hediscerns,‘Iambreathingoutlong.…’”

ThesecondpointaddedbyDN22isthatthisexercisecanbedevelopedinallthreestagesofthepractice.Thispointisrepeatedforeachofthefirstfiveexercises,andforeachoftheninestagesofdecompositionlistedinthesixthexercise.

Thesecondandthirdexercisesgivepracticeincontinuousalertnessthroughoutthewakingday.Thesecondtellsyoutomakeapointofdiscerningthebody’spostureatalltimes.

“Whenwalking,themonkdiscerns,‘Iamwalking.’Whenstanding,hediscerns,‘Iamstanding.’Whensitting,hediscerns,‘Iamsitting.’Whenlyingdown,hediscerns,‘Iamlyingdown.’Orhoweverhisbodyisdisposed,thatishowhediscernsit.”

Thethirdexercisesuggestsamoreheightenedexerciseinalertnessinthatittellsyounotjustto“discern”butto“makeyourselfalert”ineveryactivity.

“Whengoingforward&returning,hemakeshimselffullyalert;whenlookingtoward&lookingaway…whenflexing&extendinghislimbs…whencarryinghisoutercloak,hisupperrobe&hisbowl…wheneating,drinking,chewing,&savoring…whenurinating&defecating…whenwalking,standing,sitting,fallingasleep,wakingup,talking,&remainingsilent,hemakeshimselffullyalert.”

Thisthirdexerciseisdirectlyhelpfulinfosteringrightspeechandrightactionasfactorsofthepath,foronlywhenyouarealerttowhatyouaredoingcanyousuccessfullyexerciserestraintoveryourwordsanddeeds.Becausethedevelopmentofthepathcomesunderthefourthframeofreference,thisisanexampleofhowexercisesinthisfirstframeofreferencerelatedirectlytoexercisesintheotherframesofreference.

Oftheactivitiesdescribedinthesecondandthirdexercises,onlytwo—talkingandfallingasleep—automaticallyentailleavingthefirstjhāna(SN36:11).Thismeansthattheyprovideanexcellentopportunityforstrengtheningthemomentumofyourconcentrationthroughouttheday,andalsoformakingyoumoresensitivetowhenthemindisandisnotinaconcentratedstate.Aswewillsee,thisisoneoftheexerciseslistedunderthethirdframeofreference.Sothisisanotherexampleofthedirectconnectionbetweenexercisesfocusedonthebodyandtheactivitiesdescribedintheotherframesofreference.

ThefourthexerciseinthisfirstframeofreferenceisonewehavealreadyencounteredinChapterSeven,wherethepassagefromAN10:60describesitastheperceptionoftheunattractivenessofthebody.Asinthecaseofbreathmeditation,DN22addsananalogytoillustratethenatureofthepractice.

“Justasifasackwithopeningsatbothendswerefullofvariouskindsofgrain—wheat,rice,mungbeans,kidneybeans,sesameseeds,huskedrice—andamanwithgoodeyesight,pouringitout,weretoreflect,‘Thisiswheat.Thisisrice.Thesearemungbeans.

Thesearekidneybeans.Thesearesesameseeds.Thisishuskedrice,’inthesameway,themonkreflectsonthisverybodyfromthesolesofthefeetonup,fromthecrownoftheheadondown,surroundedbyskinandfullofvariouskindsofuncleanthings.…”

Therearetwocontroversiessurroundingthispractice.ThefirstcomesfromSN54:9,inwhichagroupofmonkswhocontemplatetheunattractivenessofthebodybecomesodisgustedwiththeirbodiesthatsomeofthemcommitsuicide.TheBuddhalearnsofthisand,callingtogetherthesurvivorsfromthegroup,encouragesthemtotakeupthesixteenstepsofbreathmeditationtoallayanddispelanyunskillfulstatesthatmayariseinthemind“justaswhen,inthelastmonthofthehotseason,agreatrain-cloudoutofseasonimmediatelydisperses&allaysthedust&dirtthathavebeenstirredup.”

Now,peoplewhoresistthethemeofunattractivenesstendtofocusonthispassageasproofthattheperceptionofunattractivenessisadangerousandunhealthymeditationtheme.However,thediscussionofpainfulpracticeinAN4:163,readinconjunctionwithAN4:162,showsthattherearestrongdefilementsthatwillrespondonlytothemesofthissort.AN4:162identifiespainfulpracticeaspertainingtothosewhoarestronglypassionate,aversive,ordelusional,andwhoperpetuallyexperiencepainanddistressbornofthesedefilements.AN4:163describespainfulpractice—whichisapparentlythepracticeappropriateforthoseofthisnature—intheseterms:

“Thereisthecasewhereamonkremainsfocusedonunattractivenesswithregardtothebody,percipientofloathsomenesswithregardtofood,percipientofnon-delightwithregardtotheentireworld,(and)focusedoninconstancywithregardtoallfabrications.Theperceptionofdeathiswell-establishedwithinhim.” —AN4:163

Inotherwords,painfulpracticeisonethatfocusesonunpleasantthemestobringtheunrulymindundercontrol.Thismeansthatthethemeoftheunattractivenessofthebodyisnottobeavoidedwhenneeded;simplythatithastobeusedwithdiscretion,andbalancedwiththemorepleasantpracticesassociatedwiththebreathtokeepthemindfromgoingoffcourse.

AsecondcontroversysurroundingthepracticeoffocusingontheunattractivenessofthebodyasameditationthemecomesfromasuperficialreadingofAN4:163.Incontrasttotheabovedescriptionofpainfulpractice,thediscoursedescribespleasantpracticewiththestandardformulaforthefourjhānas.Somewritershavetakenthisasproofthatthereisanalternative

pathtoawakeningthatdoesnotinvolvethejhānas,inthatthedescriptionofpainfulpracticecontainsnoreferencetothejhānasatall.WewilldiscussthispointindetailinAppendixThree,butherewecansimplynotethat,accordingtothedescriptioninAN4:163,bothpainfulandpleasantpracticerequireallfivefaculties,includingthefacultyofconcentration,toputanendtotheeffluents.Becausethefacultyofconcentrationisdefinedwiththestandardformulaforthejhānas(SN48:10),thatmeansthatbothsortsofpracticeneedjhānainordertosucceed.

Thefifthexerciseinthisfirstframeofreferenceisthatofanalyzingthebody,inwhateverposture,asbeingcomposedofthefourphysicalproperties.InChapterSeven,weencounteredtwodifferentwaysofcontemplatingthefourpropertiesmentionedinMN62:asmodelsforpatientendurance,andasawayofinducingtheperceptionofnot-self.Herethedescriptionismuchshorter:

“Justasadexterousbutcherorbutcher’sapprentice,havingkilledacow,wouldsitatacrossroadscuttingitupintopieces,inthesamewaythemonkcontemplatesthisverybody—howeveritstands,howeveritisdisposed—intermsofproperties:‘Inthisbodythereistheearthproperty,thewaterproperty,thefireproperty,&thewindproperty.’”

What’sdistinctiveaboutthisdescriptionofproperty-meditationisitsemphasisonapplyingthisanalysistothebodyasit’sbeingexperiencedinthepresent,andnotintheabstract.However,becauseweknowfromMN62andotherdiscoursesthatthiscontemplationcanserveavarietyofskillfulpurposes,wecanseethatthisisobviouslyacasewherethedescriptioninDN22isnotmeanttobecomplete.Thediscoursesimplydiscusseshowtoremainfocusedonthebodyinthisway.Howtouseardencyindevelopingthecontemplationhastobelearnedfromothersources.

InMN28,forinstance,Ven.Sāriputtashowshowthecontemplationofthebodyintermsofpropertiescanbeusedtodevelopnotonlypatientenduranceandtheperceptionofnot-self,butalsoasenseofurgencyandcourageinthepractice.Takingeachpropertyonebyone,hefirstnotesthattheexternalinstancesoftheproperty,eventhoughmuchvasterthanitsinternalinstancesinyourbody,aresubjecttoradicalchange.Sowhyshouldn’ttheinternalinstancesbesubjecttosimilarchanges?Thisreflectionleadstoasenseofnot-selfwithregardtothebody.Forexample,thisiswhatVen.Sāriputtanoteswithregardtothefireproperty:

Ven.Sāriputta:“Nowtherecomesatime,friends,whentheexternalfirepropertyisprovokedandconsumesvillage,town,city,district,&country;andthen,comingtotheedgeofagreendistrict,theedgeofaroad,theedgeofarockydistrict,tothewater’sedge,ortoalush,well-wateredarea,goesoutfromlackofsustenance.Therecomesatimewhenpeopletrytomakefireusingawing-bone&tendonparings.“Sowhenevenintheexternalfireproperty—sovast—inconstancywillbediscerned,destructibilitywillbediscerned,atendencytodecaywillbediscerned,changeabilitywillbediscerned,thenwhatofthisshort-lastingbody,sustainedbyclinging,is‘I’or‘mine’or‘whatIam’?Ithashereonlya‘no.’” —MN28

Inthenextstep,Ven.Sāriputtanotesthatreflectingonthebodyascomposedofpropertieshelpstodepersonalizeanypainfulverbalorphysicalattacks,allowingyoutobearthatcontactwithmorepatientendurance,andstirringthemindtodevelopheightenedpersistence,mindfulness,andconcentration.

Ven.Sāriputta:“Nowifotherpeopleinsult,malign,exasperate,&harassamonk[whohasdiscernedthis],hediscernsthat’Apainfulfeeling,bornofear-contact,hasarisenwithinme.Andthatisdependent,notindependent.Dependentonwhat?Dependentoncontact.’Andheseesthatcontactisinconstant,feelingisinconstant,perceptionisinconstant,consciousnessisinconstant.Hismind,withthatpropertyasitsobject/support,leapsup,growsconfident,steadfast,&released.“Andifotherpeopleattackthemonkinwaysthatareundesirable,displeasing,&disagreeable—throughcontactwithfists,contactwithstones,contactwithsticks,orcontactwithknives—themonkdiscernsthat‘Thisbodyisofsuchanaturecontactswithfistscome,contactswithstonescome,contactswithstickscome,&contactswithknivescome.NowtheBlessedOnehassaid,inhisexhortationofthesimileofthesaw,“Monks,evenifbanditsweretocarveyouupsavagely,limbbylimb,withatwo-handledsaw,heamongyouwholethisheartgetangeredevenatthatwouldnotbedoingmybidding.”[SeeMN21.]Somypersistencewillbearoused&untiring,mymindfulnessestablished&unconfused,mybodycalm&unaroused,mymindcentered&unified.Andnowletcontactwithfistscometothisbody,letcontactwithstones,withsticks,withknivescometothisbody,forthisishowtheBuddha’sbiddingisdone.’” —MN28

Finally,Ven.Sāriputtanotesthatwhenyouhaveusedthecontemplationofthepropertiestofocusondevelopingskillfulqualitiesofmind,thisallowsyoutofocuslessonthepainofverbalandphysicalattacks,andmoreonyoursuccessindoingtheBuddha’sbidding.Ifyou’reunabletodevelopskillfulequanimity,youfeelmentallypainedoverthatfact.Thisgivesrisetoasenseofheightenedurgencyinthepractice.Onceyou’resuccessful,youfeeljoy.

Ven.Sāriputta:“Andif,inthemonkrecollectingtheBuddha,Dhamma,&Saṅghainthisway,equanimitybasedonwhatisskillfulisnotestablished,hefeelsapprehensiveatthatandgivesrisetoasenseofurgency:‘Itisalossforme,notagain;ill-gottenforme,notwell-gotten,thatwhenIrecollecttheBuddha,Dhamma,&Saṅghainthisway,equanimitybasedonwhatisskillfulisnotestablishedwithinme.’Justaswhenadaughter-in-law,onseeingherfather-in-law,feelsapprehensiveandgivesrisetoasenseofurgency[topleasehim],inthesameway,if,inthemonkrecollectingtheBuddha,Dhamma,&Saṅghainthisway,equanimitybasedonwhatisskillfulisnotestablished,hefeelsapprehensiveatthatandgivesrisetoasenseofurgency:‘Itisalossforme,notagain;ill-gottenforme,notwell-gotten,thatwhenIrecollecttheBuddha,Dhamma,&Saṅghainthisway,equanimitybasedonwhatisskillfulisnotestablishedwithinme.’“Butif,inthemonkrecollectingtheBuddha,Dhamma,&Saṅghainthisway,equanimitybasedonwhatisskillfulisestablished,thenheisgratifiedatthat.Andeventothisextent,friends,themonkhasaccomplishedagreatdeal.” —MN28

Aswewillseeinthenextsection,thesefeelingsofmentalpainandjoyregardingyourprogressonthepathareclassedas“renunciation-based”feelingsorfeelings“notoftheflesh.”AsMN137notes,thesefeelingsshouldbedevelopedtofreethemindfromordinary“house-based”feelings,suchasthetypicalresponseofoutrageoverphysicalorverbalabuse.WhatthismeansisthatMN28givespracticaladviceinhowtousecontemplationofthepropertiestoaccomplishthegeneralprinciplethatMN137recommends.Inthisway,thispassagefromMN28alsoshowshowfocusingonthebodyasaframeofreferencecanconnectdirectlywithusingfeelingsasaframeofreferenceaswell.

Sothecontemplationofthepropertiesisnotmeanttostopsimplywiththeanalysisofthebody.AsMN62andMN28show,youhavetouseardencyindirectingyourreflectionsbasedonthisexercisetoreapitsfull

results.Thesixthexerciseinthisfirstframeofreferenceisactuallyasetofnine—

contemplatingthebodyintermsofninestagesofthedecompositionofacorpse:

acorpsecastawayinacharnelground—oneday,twodays,threedaysdead—bloated,livid,&festering;acorpsecastawayinacharnelground,beingchewedbycrows,beingchewedbyvultures,beingchewedbyhawks,beingchewedbydogs,beingchewedbyhyenas,beingchewedbyvariousothercreatures;askeletonsmearedwithflesh&blood,connectedwithtendons;

afleshlessskeletonsmearedwithblood,connectedwithtendons;askeletonwithoutfleshorblood,connectedwithtendons;bonesdetachedfromtheirtendons,scatteredinalldirections—hereahandbone,thereafootbone,hereashinbone,thereathighbone,hereahipbone,thereabackbone,herearib,thereachestbone,hereashoulderbone,thereaneckbone,hereajawbone,thereatooth,hereaskull;theboneswhitened,somewhatlikethecolorofshells;

thebonespiledup,morethanayearold;thebonesdecomposedintoapowder.

Ineachcase,themeditator—

appliesittothisverybody,‘Thisbody,too:Suchisitsnature,suchisitsfuture,suchitsunavoidablefate.’

Thisexercise,likethefourth,isapainfulone.It’savariationonrecollectionofdeath,whichwediscussedinChapterSeven.Heretheprimaryemphasisisondevelopingasenseofdispassionforthebodyandthepleasuresassociatedwithit.Thisexerciseisalsoagoodantidoteforprideandforcomplacency.ButaswealsonotedinChapterSeven,itcanalsodevelopanappreciationforeachmomentyouareabletopractice.Inthisway,itcanalsoleadtoasenseofjoy.

What’sinterestingaboutthisexercise,incomparisonwiththeotherfiveinthisfirstframeofreference,isthatit’snotfocusedsimplyonthepresent.Ittakesknowledgederivedfromthepastandappliesittothefutureinsuchas

wayastoinducedispassioninthepresent.Thishighlightstheroleofmindfulnesshereasafunctionofmemory:Yourememberwhatyouhaveseenofotherdeadbodiesand,extrapolatingfromthem,keepinmindthefactthatyou’renotexemptfromtheconditiontheyhavefalleninto.

Thisreflectionisnotmeanttostopwithpassiveacceptance.It’smeantasaspurtothepractice.ManyversesfromtheTheragāthāandTherīgāthāmakethispointinvividterms:

Ven.Mahākāla:Thisswarthywoman[preparingacorpseforcremation]

—crow-like,enormous—breakingathigh&thentheother

thigh,breakinganarm&thentheother

arm,crackingopenthehead,

likeapotofcurds,shesitswiththemheapedupbesideher.

Whoever,unknowing,makesacquisitions

—thefool—returnsover&overtosuffering&stress.So,discerning,don’tmakeacquisitions.

MayIneverliewithmyheadcrackedopen

again. —Thag1:16

SisterNandā:

“Sick,putrid,unclean:look,Nandā,atthisphysicalheap.Throughcontemplationofthefoul,developyourmind,makeitone,well-centered.

Asthis[yourbody],sothat.Asthat,sothis.

Itgivesoffafoulstench,

thedelightoffools.”Consideringitthus,untiring,bothday&night,I,withmyowndiscernment

dissectingit,saw.

AndasI,heedful,examineditaptly,

thisbody—asithadcometobe—wasseeninside&out.

ThenwasIdisenchantedwiththebody&dispassionatewithin:

Heedful,detached,calmedwasI.

Unbound. —Thig5:4

It’sbyencouragingthissenseofurgencyanddisenchantmentthatthecontemplationofdeath,astheBuddhasaid(AN6:19),leadsultimatelytothedeathless.

B . F E E L I NG S

Underthetopicoffeelingsinandofthemselves,DN22providestwolistsforcategorizingfeelingsastheyoccur.Thefirstlistsimplycoversthethreekindsoffeelings:painful,pleasant,andneither-painful-nor-pleasant.Thesecondlistbreakseachofthesethreeintotwosub-categories:feelingsoftheflesh(āmisa)andfeelingsnotoftheflesh(nirāmisa),arrivingatsixtypesoffeelingsinall.Feelingsoftheflesharephysicalormentalfeelingsconnectedwithsensuality;feelingsnotoftheflesharephysicalormentalfeelingsnotconnectedwithsensuality,andinsteadassociatedwiththepracticeofjhāna(SN36:31).Ineachcase,you’retoldtodiscernwhenyou’refeelingafeelingofwhichevertype.

“Whenfeelingapainfulfeelingoftheflesh,hediscerns,‘Iamfeelingapainfulfeelingoftheflesh.’Whenfeelingapainfulfeelingnotoftheflesh,hediscerns,‘Iamfeelingapainfulfeelingnotoftheflesh.’Whenfeelingapleasantfeelingoftheflesh,hediscerns,‘Iamfeelingapleasantfeelingoftheflesh.’Whenfeelingapleasantfeelingnotoftheflesh,hediscerns,‘Iamfeelingapleasantfeelingnotoftheflesh.’Whenfeelinganeither-painful-nor-pleasantfeeling

oftheflesh,hediscerns,‘Iamfeelinganeither-painful-nor-pleasantfeelingoftheflesh.’Whenfeelinganeither-painful-nor-pleasantfeelingnotoftheflesh,hediscerns,‘Iamfeelinganeither-painful-nor-pleasantfeelingnotoftheflesh.’”

Asidefromstatingthatthiswayofviewingfeelingscancarrythroughallthreestagesofthepractice,DN22hasnothingmoretosayonthetopic.Thisisapparentlyonereasonforthecommoninterpretationthatyou’renotmeanttodoanythingtoinduceonesortoffeelingratherthananother.You’resimplytowatchfeelingsastheyhappentocomeandgooftheirownaccord.Thisfurtherhasledtotheinterpretationofsatipaṭṭhānaasanopenreceptivitythat“avoidsthetwoextremesofsuppressionandreaction.”

However,theteachingondependentco-arisingshowsthatfeelingsdon’tjusthappen.AsMN101makesabundantlyclear,notallfeelingsaretheresultsofoldkamma.Manyaretheresultofnewkamma:whatyou’redoingrightnow.AndasSN22:79shows,eventhepotentialforfeelingresultingfromoldkammahastobeactualizedbypresentfabrication.Everyfeelingisfabricatedforthesakeofhavingafeeling.Thismeansthateveryfeelingcontainsanintentionalelement.Asameditatoryouwanttounderstandthisintentionalaspectoffeelingsandseethisprocessoffabricationinaction,whichmeansthatyoucan’tviewfeelingssimplyasarisingontheirown.Otherwiseyoublindyourselftotheinsightneededforrelease.

Atthesametime,justasfeelingsdon’tjusthappen,theyalsodon’tjustdisappear.Intheirroleasmentalfabrications,theyhavecausalconsequences,shapingthemindinwaysthatcanbeeitherskillfulorunskillful.Soyouhavetotracenotonlywherethefeelingscomefrom,butalsowheretheylead.

Ournormalreactiontopainfulfeelings,inparticular,isaseriousproblem.Whenexperiencingphysicalpain,weoftencompounditbygettingupsetaboutit.TheBuddha’sanalogyhereisofapersonshotbyonearrowwhothenshootshimselfwithasecondarrow.Thenwetrytoescapethepainbypursuingsensualpleasure,forweseenootherwaytoescape(SN36:6).Thisisdetrimentalintwoways:Weobsessoverthefeelings—bothpainfulandpleasant—thusdefilingthemind;andweoftenactinunskillfulwaystoobtainthepleasureswewant,thuscreatingmorebadkammathatwillleadtofurtherpaindowntheroad.

TheBuddha’ssolutionistodevelopanalternativeescapefrompaininatypeofpleasurethatdoesn’tinvolvesensuality:thepleasureofjhāna(MN14).ThediscussioninDN22alludestothisfactinitsstatementthatthe

practiceofremainingfocusedonfeelingsinandofthemselvescancarryintothesecondstageofpractice,thedevelopmentoftheestablishingofmindfulness(SN47:40).Thisshowsthatit’smeanttofunctionwithinthecontextofthefactorsofthenobleeightfoldpath—meaningfurtherthatitmustaccompanythepracticeofjhāna.

Thementionoffeelingsnotofthefleshisalsoanimplicitstatementofthisfact.SN36:31definespleasurenotofthefleshasthepleasureexperiencedinthefirstthreejhānas.Similarly,theneither-painful-nor-pleasantfeelingnotofthefleshisequivalenttothefeelingofequanimitynotofthefleshexperiencedinthefourthjhāna(SN48:38).Now,thesefeelingsdon’tsimplycomeontheirown.They’reaproductoffabrication.Theyhavetobeinduced.Andasthestandardsimilesforthepracticeofjhānashow,thefeelingsofpleasurenotofthefleshexperiencedinthefirstthreejhānasaren’tsimplyinduced;they’respreadandsuffuseduntiltheypermeateandfilltheentirebody.

“Painfulfeelingnotoftheflesh”isnowheredefinedintheCanon,butwecanderivefromthediscoursestwopossiblewaysofunderstandingit.Ontheonehand,itcouldbethesenseofmentaldispleasureexperiencedwhileengaginginthecontemplationoftheunattractivenessofthebodyortheperceptionofdeath,which—aswehavealreadynoted—arepainfulwaystoawakening(AN4:163).Ontheotherhand,apassagefromMN44suggeststhatapainfulfeelingnotofthefleshwouldbethedistressthataccompaniesthisthought:“OwhenwillIenter&remaininthedimensionthatthenobleonesnowenter&remainin?”Inotherwords,it’sthefeelingofdistressyouexperiencewhencontemplatinghowmuchyouwanttoattainthegoalandyouhaven’tyetattainedit.AnotherexampleofthissortofdistresswouldbethereflectionfromMN28,quotedaboveinthediscussionofthecontemplationofthepropertiesofthebody:“Itisalossforme,notagain;ill-gottenforme,notwell-gotten,thatwhenIrecollecttheBuddha,Dhamma,&Saṅghainthisway,equanimitybasedonwhatisskillfulisnotestablishedwithinme.”

Painfulfeelingsofthissortarenottobeavoided.Inotherwords,youdon’ttrytoabandonyourdesireforthegoal,forwithoutthatdesirethepathwouldn’tcometogether.Youtrytolearnhowtousethisdesireskillfullyasmotivationtomovefurtheralongthepath,likethetensioninabowstringthatprovidesthearrowwiththeforceneededtofly.Onlyonreachingthegoalcanyouabandonthepainfulfeelingsbasedonthisdesire,infavoroftherapture,joy,andequanimitythatcomeoncereleasehasbeenattained.

Soregardlessofhowyoudefineit,painfulfeelingnotofthefleshdoesn’t

justhappen.It,too,isaproductoffabrication—afabricationbasedonknowledgethatformspartofthepath.

WiththistypologyoffeelingsinmindwecanlookmorecarefullyattheBuddha’srecommendationsforhowtoregardfeelingsasfactorsinacausalprocess.Tobeginwith,youlookathowyourpracticeinducespleasure,andwhateffectpleasantpracticehasonthemind.Iftheeffectisn’tnegative,thepleasureisn’ttoberejected.Youdon’tloadyourselfdownwithpainsimplytoshowthatyoucantakeit.Butifpleasantpracticedoeshaveanegativeeffect,thedutyofardencyistoreplaceitwithamorepainfulpractice.

“Thereisthecasewhereamonk,whennotloadeddown,doesnotloadhimselfdownwithpain,nordoesherejectpleasurethataccordswiththeDhamma,althoughheisnotfixatedonthatpleasure.…“Andfurther,amonknoticesthis:‘WhenIliveaccordingtomypleasure,unskillfulqualitiesincreaseinme&skillfulqualitiesdecline.WhenIexertmyselfwithstress&pain,though,unskillfulqualitiesdeclineinme&skillfulqualitiesincrease.Whydon’tIexertmyselfwithstress&pain?‘Soheexertshimselfwithstress&pain,andwhileheisexertinghimselfwithstress&pain,unskillfulqualitiesdeclineinhim,&skillfulqualitiesincrease.Thenatalatertimehewouldnolongerexerthimselfwithstress&pain.Whyisthat?Becausehehasattainedthegoalforwhichhewasexertinghimselfwithstress&pain.Thatiswhy,atalatertime,hewouldnolongerexerthimselfwithstress&pain.” —MN101

Conversely,theBuddha’ssimileofthewell-tunedlute(AN6:55)showthatiftoomuchpaininthepracticeleadstorestlessness,yourpersistenceshouldbeeased.

Hereit’simportanttonotethattheBuddhaencouragespainfulpracticenotforthesakeofburningawayoldkamma.Infact,inanextendeddiscussioninMN101,heridiculestheideathatpainfulfeelingscouldhavethiseffectatall.Instead,heencouragesyoutofollowapainfulpractice,whennecessary,toabandonunskillfulqualitiesastheymanifestinthepresent,andtogiverisetoskillfulmentalqualitiesintheirstead.

Asecondwayofviewingfeelingsasfactorsinacausalprocessisconnectedwiththeactiveproductionoffeelingsnotoftheflesh.Inadditiontoprovidinganalternativeescapefromordinarypain,theactofdevelopingfeelingsnotofthefleshallowsyoutogaininsightintotheprocessoffabricationthatgivesrisetofeelings,andintotheobsessionsordinarily

producedbyfeelingsoftheflesh.Theseinsightshelpleadtoreleasefromthoseobsessions.

Visākha:“Butwhatistobeabandonedwithregardtopleasantfeeling?Whatistobeabandonedwithregardtopainfulfeeling?Whatistobeabandonedwithregardtoneither-pleasant-nor-painfulfeeling?”SisterDhammadinnā:“Passion-obsessionistobeabandonedwithregardtopleasantfeeling.Resistance-obsessionistobeabandonedwithregardtopainfulfeeling.Ignorance-obsessionistobeabandonedwithregardtoneither-pleasant-nor-painfulfeeling.”Visākha:“Ispassion-obsessiontobeabandonedwithregardtoallpleasantfeeling?Isresistance-obsessiontobeabandonedwithregardtoallpainfulfeeling?Isignorance-obsessiontobeabandonedwithregardtoallneither-pleasant-nor-painfulfeeling?”SisterDhammadinnā:“No.…Thereisthecasewhereamonk—quitesecludedfromsensuality,secludedfromunskillfulqualities—enters&remainsinthefirstjhāna:rapture&pleasurebornofseclusion,accompaniedbydirectedthought&evaluation.Withthatheabandonspassion.Nopassion-obsessiongetsobsessedthere.Thereisthecasewhereamonkconsiders,‘OwhenwillIenter&remaininthedimensionthatthosewhoarenoblenowenter&remainin?’Andashethusnursesthisyearningfortheunexcelledliberations,thereariseswithinhimsorrowbasedonthatyearning.Withthatheabandonsresistance.Noresistance-obsessiongetsobsessedthere.Thereisthecasewhereamonk,withtheabandoningofpleasure&pain—aswiththeearlierdisappearanceofjoy&distress—enters&remainsinthefourthjhāna:purityofequanimity&mindfulness,neitherpleasurenorpain.Withthatheabandonsignorance.Noignorance-obsessiongetsobsessedthere.” —MN44

Thisshowswhyfeelingsoftheflesharenotsimplytobeacceptedastheycome.Ifyouwanttogaininsightandrelease,youhavetoreplacethemwithfeelingsnotofthefleshtoseewhatobsessionsunderliethem.

MN137makesasimilarpointinadiscussionofmentalfeelings:joy,grief,andequanimity.ItdefinesthesefeelingsinsomewhatdifferenttermsfromtheclassificationgiveninDN22,focusingontheattitude,skillfulorunskillful,thatproducesthem.Ordinary“house-based”attitudesregardsensorypleasureasanacquisitionorgain,andsensorypainasaloss.Moreskillfulattitudes—basedonrenunciation—trytoseetheinconstancyofall

thingsexperiencedthroughthesenses.Thiscanleadtorenunciation-basedgrief:“OwhenwillIenter&remaininthedimensionthatthenobleonesnowenter&remainin?”Thisisthesamesentimentwejustencounteredasoneofthepossiblemeaningsofpainfulfeelingsnotoftheflesh.However,whentheperceptionofinconstancyhasadeepereffectonthemind,itcanleadtorefinedfeelingsofrenunciation-basedjoyandrenunciation-basedequanimity.

Despitethedifferenceinterms—“house-based”and“renunciation-based,”ratherthan“oftheflesh”and“notoftheflesh”—therecommendationsinMN137forgainingescapefromhouse-basedgriefparallelthoseinMN44forgainingescapefrompainoftheflesh.Insteadofreplacinghouse-basedgriefwithhouse-basedpleasure,youfirstreplaceitwithrenunciation-basedgrief.Youthentakethatgriefasmotivationtodevelopthejoythatcomesfrominsight,andthenreplacethatjoywiththemorepeacefulequanimityalsocomingfrominsight.Soagain,thesortofpainthatleadstobeneficialresultsisnottobeavoidedonthepath.It’stobeactivelycultivateduntilityieldsskillfulpleasureandequanimity.

MN137thengivesinstructionsonhowtoprogressfromordinaryequanimitytoequanimitynotoftheflesh—bydevelopingtheformlessattainmentsbasedontheequanimityfoundinthefourthjhāna—andthenbeyondthattothenon-fashioningofanysenseofselfaroundeventhehighestlevelsofequanimity.Thisleadsthepracticeofremainingfocusedonfeelingsinandofthemselvesfromthefirstthroughthesecondtothethirdlevelofmindfulnesspractice.

WehavealreadydiscussedtheseinstructionsindetailinChapterTwo.HerewecansimplynotehowtheyrelatetothefactthatDN22includesfeelingsnotofthefleshinitsdiscussionofthisframeofreference:Byinducingequanimitynotoftheflesh,you’reinapositiontoseeanysubtleunskillfulmentalstates,suchasthefashioningofarefinedsenseofself,thatcandeveloparoundfeelings—muchmoreclearlythanwhensimplyexperiencingfeelingsoftheflesh.Onlywhenyouseethesesubtlestatescanyouabandonthem.Onlywhenyouabandonthemcanyougainrelease.Thisiswhyfeelingsnotofthefleshhavetobepurposelydevelopedasanessentialpartofthepath.

C . M I ND

DN22’streatmentofmindissimilartoitstreatmentoffeelings.Itsimplygivesalistofmentalstatesforyoutodiscernwhentheyarepresent.Inthis

case,however,thestatesarelistedinpairs.Withoneexception,eachpairconsistsofanunskillfulstateanditsskillfulcounterpart.Asfortheexception—aconstrictedmindandascatteredmind—bothmembersofthepairareunskillful;they’repairedbecausetheyrepresenttwoextremesbetweenwhichyouhavetofindamiddlewaytobringthemindtoconcentration.

Thereareeightpairsinall:

amindwithpassion/amindwithoutpassionamindwithaversion/amindwithoutaversionamindwithdelusion/amindwithoutdelusionaconstrictedmind/ascatteredmindanenlargedmind/anunenlargedmindasurpassedmind/anunsurpassedmindaconcentratedmind/anunconcentratedmindareleasedmind/anunreleasedmind

Anexampleoftheformularepeatedforeachpairis:

“Whenthemindisreleased,hediscerns,‘Themindisreleased.’Whenthemindisnotreleased,hediscerns,‘Themindisnotreleased.’”

Someofthetermsinthesepairsneedtobedefined.SN51:20identifiesa“constricted”mindasoneaccompaniedbyslothanddrowsiness;a“scattered”mindasonestirredupbypleasingsights,sounds,smells,tastes,andtactilesensations.Theterm“enlarged”isused,togetherwith“immeasurable/unlimited,”inthestandarddescriptionoftheawarenessgeneratedinthepracticeofthebrahmavihāras(SN42:8).AccordingtoVen.AnuruddhainMN127,however,anenlargedmindisnotimmeasurable.Itsrangeofawarenessislargerthanthebodybutstillmeasurable,rangingindistancefromtheshadeofatreetotheearthboundedbytheocean.A“surpassed”mindisapparentlyonethathasbeensurpassedeitherinyourownexperienceorwhencomparedtotheexperienceofthosewhoseawakeningisunsurpassed.

Thesepairsarenotmutuallyexclusive.Anunconcentratedmind,forinstance,couldbescatteredwithpassion,aversion,anddelusionallatonce.Aconcentratedmindwouldalsocountasenlarged,and—dependingoncontext—eithersurpassedorunsurpassed,releasedorunreleased.Inotherwords,itmightbeunsurpassedinthecontextofyourownexperience,but

surpassedbythemindofsomeonefurtheralongonthepath.Similarly,amindinthefirstjhānawouldbereleasedfromsensuality,butunreleasedfromdirectedthoughtandevaluation,andsoon.

Theprogressioninthelistofpossiblemindstatesexhibitsafeaturesimilartotheprogressioninthelistoffeelings.Thefirstthreepairsdealwithissuespertinenttothemindinallactivities;thelastfive,withissuespertinenttothepracticeofconcentration.Ingettingthemindtosettledown,thefirstissuetokeepinmindistoavoidtheextremesofslothandsensuality.Thenyouremembertoenlargeyourawarenessandtomaketheefforttosurpassanypreliminarylevelofconcentrationsothatyoucanbringittothestillnessoffullconcentrationandrelease.

Theimplicitmessagehere,asinthecaseoffeelings,isthatyouarenotsimplytowatchpassivelyasanyofthesesixteenmindstatesarisewilly-nilly.Instead,youusethesepairsofcontemplationstokeepinmindtheissuesrelevanttobringingthemindtoconcentration.Thispointisimplicitlysupportedbythefactthat,aswithalltheexercisesandcategoriesinDN22,theactofkeepingthesecategoriesinmindismeanttoleadtothesecondstageofpractice,wheretheestablishingofmindfulnessisdevelopedthroughcultivatingalleightfactorsofthenoblepath,includingrightconcentration.

WhenwelookoutsideDN22,wefindawealthofexplicitencouragementtobringthemindtobalanceandtoreplaceunskillfulmentalstateswithskillfulones.WehavealreadyseenoneexampleinChapterOne,inthepassageusedtodefineardencyandcompunction(Iti110).Herearetwomore:

“Thereisthecasewhereamonkdevelopsthebaseofpowerendowedwithconcentrationfoundedondesire&thefabricationsofexertion,thinking,‘Thisdesireofminewillbeneitheroverlysluggishnoroverlyactive,neitherinwardlyconstrictednoroutwardlyscattered.’…“Andhowisdesireoverlysluggish?Whateverdesireisaccompaniedbylaziness,conjoinedwithlaziness:Thisiscalledoverlysluggishdesire.“Andhowisdesireoverlyactive?Whateverdesireisaccompaniedbyrestlessness,conjoinedwithrestlessness:Thisiscalledoverlyactivedesire.“Andhowisdesireinwardlyconstricted?Whateverdesireisaccompaniedbysloth&drowsiness,conjoinedwithsloth&drowsiness:Thisiscalledinwardlyconstricteddesire.

“Andhowisdesireoutwardlyscattered?Whateverdesireisstirredupbythefivestrandsofsensuality,outwardlydispersed&dissipated,thisiscalledoutwardlyscattereddesire.“[Similarlywiththeotherbasesofpower:concentrationfoundedonpersistence,onintent,anddiscrimination.]” —SN51:20

“Andwhataretheeffluentstobeabandonedbydestroying?Thereisthecasewhereamonk,reflectingappropriately,doesn’tacquiescetoanarisenthoughtofsensuality.Heabandonsit,destroysit,dispelsit,&wipesitoutofexistence.“Reflectingappropriately,hedoesn’tacquiescetoanarisenthoughtofillwill.Heabandonsit,destroysit,dispelsit,&wipesitoutofexistence.“Reflectingappropriately,hedoesn’tacquiescetoanarisenthoughtofharmfulness.Heabandonsit,destroysit,dispelsit,&wipesitoutofexistence.“Reflectingappropriately,hedoesn’tacquiescetoanyarisenevil,unskillfulqualities.Heabandonsthem,destroysthem,dispelsthem,&wipesthemoutofexistence.Theeffluents,vexation,orfeverthatwouldariseifhewerenottodestroythesethingsdonotariseforhimwhenhedestroysthem.Thesearecalledtheeffluentstobeabandonedbydestroying.” —MN2

Oftenthisprincipleisstatedasamatterofgreaturgency,inwhichoneoftherolesofmindfulnessistokeepthisurgencyinmindandtostaynarrowlyfocusedonit.

“Andhowisamonkskilledinreadinghisownmind?Imagineayoungwoman—orman—fondofadornment,examiningtheimageofherownfaceinabright,cleanmirrororbowlofclearwater:Ifshesawanydirtorblemishthere,shewouldtrytoremoveit.Ifshesawnodirtorblemishthere,shewouldbepleased,herresolvesfulfilled:‘HowfortunateIam!HowcleanIam!’Inthesameway,amonk’sself-examinationisveryproductiveintermsofskillfulqualities[ifheconductsitinthisway]:‘DoIusuallyremaincovetousornot?Withthoughtsofillwillornot?Overcomebysloth&drowsinessornot?Restlessornot?Uncertainorgonebeyonduncertainty?Angryornot?Withsoiledthoughtsorunsoiledthoughts?Withmybodyarousedorunaroused?Lazyorwithpersistencearoused?Unconcentratedor

concentrated?’“If,onexamination,amonkknows,‘Iusuallyremaincovetous,withthoughtsofillwill,overcomebysloth&drowsiness,restless,uncertain,angry,withsoiledthoughts,withmybodyaroused,lazy,orunconcentrated,’thenheshouldputforthintensedesire,effort,diligence,endeavor,relentlessness,mindfulness,&alertnessfortheabandoningofthoseverysameevil,unskillfulqualities.Justaswhenapersonwhoseturbanorheadwasonfirewouldputforthintensedesire,effort,diligence,endeavor,relentlessness,mindfulness,&alertnesstoputoutthefireonhisturbanorhead;inthesameway,themonkshouldputforthintensedesire,effort,diligence,endeavor,relentlessness,mindfulness,&alertnessfortheabandoningofthoseverysameevil,unskillfulqualities.“Butif,onexamination,amonkknows,‘Iusuallyremainuncovetous,withoutthoughtsofillwill,freeofsloth&drowsiness,notrestless,gonebeyonduncertainty,notangry,withunsoiledthoughts,withmybodyunaroused,withpersistencearoused,&concentrated,’thenhisdutyistomakeaneffortinestablishing[‘tuning’]thoseverysameskillfulqualitiestoahigherdegreefortheendingoftheeffluents.”—AN10:51

Sotheeightpairsofmindstateslistedunderthisframeofreferencearenotsimplyacatalogofstatesthatmighthappentopresentthemselvesrandomlytopassiveawareness.They’recategoriesofmindstatestokeepinmindasyouardentlyengageinthefabricationsneededtobringthemindtoconcentrationand,further,totheendingoftheeffluents.

D . M ENTAL QUAL I T I E S

Underthetopicofthefourthframeofreference,DN22listsfivesetsofcategoriestokeepinmind:thefivehindrances,thefiveclinging-aggregates,thesixfoldsensemedia,thesevenfactorsforawakening,andthefournobletruths.Aswehavealreadynoted,thefournobletruthsandtheirdutiesformtheoverarchingframeworkforunderstandinghowrightmindfulnessshouldfunction.Theremainingsetsofcategoriesfallunderthesetruthsandthedutiesappropriatetothem.Thehindrances,asacauseofstress,aretobeabandoned.Theclinging-aggregates,astheprimaryexampleofthetruthofstress,aretobecomprehendedtothepointofdispassion.Asforthesixfoldsense-media,thediscussioninDN22focusesonthefettersthatariseindependenceonthesemedia—fettersthatasacauseofstressshouldbe

abandoned.Thesevenfactorsforawakening,asaspectsofthepath,aretobedeveloped.

Whatthismeansisthatthesecategoriesareintendedasframeworkstokeepinmindtoguideyourardencyintryingtofulfillthedutiesofthefournobletruths.DN22givesnoindicationofwhenaparticularframeworkmightbemoreusefulthananother,butafewobservationsmightbehelpfulhere.Thesixfoldsense-mediaformtheframeworkforthepracticeofrestraintofthesenses.Thefivehindrancesandsevenfactorsforawakeningaremostoftentreatedasguidesforwhattoabandonandwhattodevelopwhenbringingthemindtoconcentration.Thefiveclinging-aggregatesareausefulframeworkforinducingdispassionintwocircumstances:whenyouwanttoanalyzeanyphenomenathatwouldpullyououtofconcentrationintogreedanddistresswithreferencetotheworld;andwhenyouwanttodevelopdispassionfortheworldofbecomingcreatedbytheconcentrationitself.Thefournobletruthsprovideanoverarchingframeworkforthepracticeasawhole.Aswenoted,thedescriptionofrightmindfulnessinMN117—inwhichmindfulnesscirclesaroundthefirstfivefactorsofthepathtobringaboutrightconcentration—wouldcountasanapplicationofthisframework.Italsoillustrateshowthisframeworkarchesovertheothersinprovidingguidanceinhowtobringmindfulnesstobearoneverypartofthepath.

Itwouldbeimpossibletolistallthewaysinwhichtheseframeworkscanbeputtouse.Thefollowingdiscussionismeantsimplytoprovideafewsuggestionsforfurtherinquiry.

Thefivehindrancesareobstaclestoconcentration.Theyare:sensualdesire,illwill,sloth&drowsiness,restlessness&anxiety,anduncertainty.Thediscussionofthesehindrancesunderthisfourthframeofreferencelistsfivethingstonoticewithregardtoeachhindrance:whenitispresent;whenitisabsent;howitarises;how—oncearisen—itisabandoned;andhowtherewillbenofuturearisingofitonceithasbeenabandoned.Thislastpointreferstothestageofthepracticewhenthatparticularhindranceisgoneforgood.Ifweidentifythehindrancessimplyashindrancestoconcentration,thisstagewouldbestreamentryinthecaseofuncertainty,andnon-returnineveryothercase,fornon-returnisthelevelofawakeningwhereconcentrationisfullymastered(AN3:85[Thai:3:87]).Ifweidentifythehindranceswiththedeeperandsubtlerfettersthatsharetheirnames,thenuncertaintywouldbeovercomewithstreamentry;sensualityandillwillwithnon-return;andrestlessnesswitharahantship(MN118;AN10:13).

Ineitherinterpretation,thisframeworkcanbeusedallthewayfromthe

beginningstagesofconcentrationpracticetothetranscendentattainments.Theformulaforeachhindrancefollowsastandardpattern.Hereisthe

formulaforsensualdesire:

“Thereisthecasewhere,therebeingsensualdesirepresentwithin,amonkdiscerns,‘Thereissensualdesirepresentwithinme.’Or,therebeingnosensualdesirepresentwithin,hediscerns,‘Thereisnosensualdesirepresentwithinme.’Hediscernshowthereisthearisingofunarisensensualdesire.Andhediscernshowthereistheabandoningofsensualdesireonceithasarisen.Andhediscernshowthereisnofurtherappearanceinthefutureofsensualdesirethathasbeenabandoned.”

SN46:51givesanoverallaccountofhowtouseappropriateattentiontostarvethehindrances.

“Now,whatislackoffoodforthearisingofunarisensensualdesire,orforthegrowth&increaseofsensualdesireonceithasarisen?Thereisthethemeofunattractiveness.Tofosterappropriateattentiontoit:Thisislackoffoodforthearisingofunarisensensualdesire,orforthegrowth&increaseofsensualdesireonceithasarisen.“Andwhatislackoffoodforthearisingofunarisenillwill,orforthegrowth&increaseofillwillonceithasarisen?Thereisthereleaseofthemind[throughgoodwill,compassion,empatheticjoy,orequanimity].Tofosterappropriateattentiontothat:Thisislackoffoodforthearisingofunarisenillwill,orforthegrowth&increaseofillwillonceithasarisen.“Andwhatislackoffoodforthearisingofunarisensloth&drowsiness,orforthegrowth&increaseofsloth&drowsinessonceithasarisen?Thereisthepotentialforeffort,thepotentialforexertion,thepotentialforstriving.Tofosterappropriateattentiontothem:Thisislackoffoodforthearisingofunarisensloth&drowsiness,orforthegrowth&increaseofsloth&drowsinessonceithasarisen.“Andwhatislackoffoodforthearisingofunarisenrestlessness&anxiety,orforthegrowth&increaseofrestlessness&anxietyonceithasarisen?Thereisstillnessofawareness.Tofosterappropriateattentiontothat:Thisislackoffoodforthearisingofunarisenrestlessness&anxiety,orforthegrowth&increaseofrestlessness&anxietyonceithasarisen.

“Andwhatislackoffoodforthearisingofunarisenuncertainty,orforthegrowth&increaseofuncertaintyonceithasarisen?Therearementalqualitiesthatareskillful&unskillful,blameworthy&blameless,gross&refined,sidingwithdarkness&withlight.Tofosterappropriateattentiontothem:Thisislackoffoodforthearisingofunarisenuncertainty,orforthegrowth&increaseofuncertaintyonceithasarisen.” —SN46:51

Manydiscoursesgivefurtherinstructionsforbringingappropriateattentiontothepotentialsthatstarvespecifichindrances.Herearesomeinstructionsfordealingwithdrowsiness:

OncetheBlessedOnewaslivingamongtheBhaggasintheDeerParkatBhesakaḷāGrove,nearCrocodileHaunt.AtthattimeVen.MahāMoggallāna[priortohisawakening]satnoddingnearthevillageofKallavālaputta,inMagadha.TheBlessedOnesawthiswithhispurifieddivineeye,surpassingthehuman,andassoonashesawthis—justasastrongmanmightextendhisflexedarmorflexhisextendedarm—disappearedfromtheDeerPark…appearedrightinfrontofVen.MahāMoggallāna,andsatdownonapreparedseat.Ashewassittingthere,theBlessedOnesaidtoVen.MahāMoggallāna,“Areyounodding,Moggallāna?Areyounodding?”“Yes,lord.”“Wellthen,Moggallāna,whateverperceptionyouhaveinmindwhendrowsinessdescendsonyou,don’tattendtothatperception,don’tpursueit.It’spossiblethatbydoingthisyouwillshakeoffyourdrowsiness.“Butifbydoingthisyoudon’tshakeoffyourdrowsiness,thenrecalltoyourawarenesstheDhammaasyouhaveheard&memorizedit,re-examineit&ponderitoverinyourmind.…“Butifbydoingthisyoudon’tshakeoffyourdrowsiness,thenrepeataloudindetailtheDhammaasyouhaveheard&memorizedit.It’spossiblethatbydoingthisyouwillshakeoffyourdrowsiness.“Butifbydoingthisyoudon’tshakeoffyourdrowsiness,thenpullbothyouearlobesandrubyourlimbswithyourhands.…“Butifbydoingthisyoudon’tshakeoffyourdrowsiness,thengetupfromyourseatand,afterwashingyoureyesoutwithwater,lookaroundinalldirectionsandupwardtothemajorstars&constellations.…

“Butifbydoingthisyoudon’tshakeoffyourdrowsiness,thenattendtotheperceptionoflight,resolveontheperceptionofdaytime,[dwelling]bynightasbyday,andbydayasbynight.Bymeansofanawarenessthusopen&unhampered,developabrightenedmind.…“Butifbydoingthisyoudon’tshakeoffyourdrowsiness,then—percipientofwhatliesinfront&behind—setadistancetomeditatewalkingback&forth,yoursensesinwardlyimmersed,yourmindnotstrayingoutwards.…“Butifbydoingthisyoudon’tshakeoffyourdrowsiness,then—recliningonyourrightside—takeupthelion’sposture,onefootplacedontopoftheother,mindful,alert,withyourmindsetongettingup.Assoonasyouwakeup,getupquickly,withthethought,‘Iwon’tstayindulginginthepleasureoflyingdown,thepleasureofreclining,thepleasureofdrowsiness.’“That,Moggallāna,ishowshouldyoutrainyourself.” —AN7:58

Thefiveclinging-aggregatesformthesummarydefinitionofstressunderthefirstnobletruth.Theyare:theformclinging-aggregate,thefeelingclinging-aggregate,theperceptionclinging-aggregate,thefabricationsclinging-aggregate,andtheconsciousnessclinging-aggregate.Theterm“aggregate”(khandha)canalsomean“group”or“mass.”Someauthorshavedefinedtheaggregatesastheconstituentpartsofwhatmakesaperson,butthisisamistake,fortheBuddhasaidexplicitlythattheyarenottobeseenas“whatIam”(SN22:59).Instead,theyarebetterdefinedastheelementsofexperiencethatformtherawmaterialfromwhichwecreateasenseofself(SN22:2):whattheBuddhacalls“I-making”and“my-making.”Withoutclinging,theseaggregatesareneutral.Withclinging,they’restressful(SN22:48).

SN22:79definestheindividualaggregates,notwithnouns,butwithverbs,indicatingthatallofthem—includingform(physicalphenomenon;thebodyasfeltfromwithin)—arebestregardedasactivities.

“Andwhydoyoucallit‘form’[rūpa]?Becauseitisafflicted[ruppati],thusitiscalled‘form.’Afflictedwithwhat?Withcold&heat&hunger&thirst,withthetouchofflies,mosquitoes,wind,sun,&reptiles.…“Andwhydoyoucallit‘feeling’?Becauseitfeels,thusitiscalled‘feeling.’Whatdoesitfeel?Itfeelspleasure,itfeelspain,itfeelsneitherpleasurenorpain.…“Andwhydoyoucallit‘perception’?Becauseitperceives,thusitiscalled‘perception.’Whatdoesitperceive?Itperceivesblue,itperceives

yellow,itperceivesred,itperceiveswhite.…“Andwhydoyoucallthem‘fabrications’?Becausetheyfabricatefabricatedthings,thustheyarecalled‘fabrications.’Whatdotheyfabricateasafabricatedthing?Forthesakeofform-ness,theyfabricateformasafabricatedthing.Forthesakeoffeeling-ness,theyfabricatefeelingasafabricatedthing.Forthesakeofperception-hood…Forthesakeoffabrication-hood…Forthesakeofconsciousness-hood,theyfabricateconsciousnessasafabricatedthing.…“Andwhydoyoucallit‘consciousness’?Becauseitcognizes,thusitiscalledconsciousness.Whatdoesitcognize?Itcognizessour,itcognizesbitter,itcognizespungent,itcognizessweet,itcognizesalkaline,itcognizesnon-alkaline,itcognizessalty,itcognizesunsalty.” —SN22:79

Onthesurface,thispassagedoesn’tdrawanobviousdistinctionbetweentheaggregatesofperceptionandconsciousness.However,theremaybesomesignificanceinthefactthatconsciousnessisillustratedwithanexamplefromthemorepassivesenseoftaste,andperceptionwithanexamplefromthemoreactivesenseofsight.Consciousnessissomewhatmorepassivethanperceptioninthatitsmaindutyistoregisterthepresenceofaphenomenonatthesenses;perceptionismoreactiveinlabelingitandgivingitameaning(MN18).

TheCanoncontainsmanyinstructionsforhowtocomprehendtheclinging-aggregatestothepointofdispassion.DN22recommendswhichaspectsoftheclinging-aggregatesshouldbekeptinmindwhendoingthis:

“Thereisthecasewhereamonk(discerns):‘Suchisform,suchitsorigination,suchitsdisappearance.Suchisfeeling…Suchisperception…Sucharefabrications…Suchisconsciousness,suchitsorigination,suchitsdisappearance.’”

Inotherwords,youlookforwhattheaggregatesare,howtheyarecaused,andhowtheydisappear.Theword“such”inthisformulaseemstoindicateadirectobservationoftheseaggregatesastheyarehappening.SN22:5connectsthislevelofdirectobservationtothepracticeofconcentration:

“Developconcentration,monks.Aconcentratedmonkdiscernsthingsastheyhavecometobe.Andwhatdoeshediscernasithascometobe?“Theorigination&disappearanceofform…offeeling…of

perception…offabrications…ofconsciousness.“Andwhatistheoriginationofform…offeeling…ofperception…offabrications…ofconsciousness?Thereisthecasewhereonerelishes,welcomes,&remainsfastened.Towhat?Onerelishesform,welcomesit,&remainsfastenedtoit.Whileoneisrelishingform,welcomingit,&remainingfastenedtoit,delightarises.Anydelightinformisclinging.Withthatclingingasaconditionthereisbecoming.Withbecomingasaconditionthereisbirth.Withbirthasaconditionthenaging-&-death,sorrow,lamentation,pain,distress,&despairallcomeintoplay.Thusistheoriginationofthisentiremassofsuffering&stress.[Similarlywithfeeling,perception,fabrications,&consciousness.]“Andwhatisthedisappearanceofform…offeeling…ofperception…offabrications…ofconsciousness?Thereisthecasewhereonedoesnotrelish,welcomeorremainfastened.Towhat?Onedoesnotrelishform,welcomeit,orremainfastenedtoit.Whileoneisnotrelishingform,welcomingit,orremainingfastenedtoit,one’sdelightinformceases.Fromthecessationofthatdelight,clingingceases.Fromthecessationofclinging,becomingceases.Fromthecessationofbecoming,birthceases.Fromthecessationofbirth,thenaging-&-death,sorrow,lamentation,pain,distress,&despairallcease.Thusisthecessationofthisentiremassofsuffering&stress.[Similarlywithfeeling,perception,fabrications,&consciousness.]” —SN22:5

AsVen.SāriputtanotesinSN22:85,whenameditatoranalyzesexperienceintoaggregatesinthisway,he/shewilldevelopasenseofdispassionforthem,seeingthemasinconstant,stressful,not-self,fabricated,andmurderous.Theabilitytoanalyzedistractionstoconcentrationinthiswaywouldhelpstrengthentheconcentrationbyinducingdisenchantmentwithanypossibledistraction.AndaswehavealreadyseeninChapterThree,inthepassagefromAN9:36,thisanalysiscanthenbeturnedontheconcentrationitself,afteritismastered,tobringabouttotalrelease.

Thesixfoldsense-mediaarethesixsenses(countingthemindasthesixth)andtheirrespectiveobjects.Thesensesthemselvesarecalled“internal”;theirobjects,“external.”AsDN22pointsout,theframeworktokeepinmindhereconsistsnotonlyofthesenses,butalsooftheissueofhowfettersariseinrelationshiptothesenses.

Heretheword“fetter”apparentlydoesn’tdenotethestandardlistoftenfetters,forseveraldiscourses—includingSN35:191–192—connectthesixfold

sense-mediaparticularlywiththearisingofthefettersofdesireandpassion.

Ven.Sāriputta:“Supposethatablackoxandawhiteoxwerejoinedwithasinglecollaroryoke.Ifsomeoneweretosay,‘Theblackoxisthefetterofthewhiteox,thewhiteoxisthefetteroftheblack’—speakingthisway,wouldhebespeakingrightly?”Ven.MahāKoṭṭhita:“No,myfriend.Theblackoxisnotthefetterofthewhiteox,noristhewhiteoxthefetteroftheblack.Thesinglecollaroryokebywhichtheyarejoined:Thatisthefetterthere.”Ven.Sāriputta:“Inthesameway,theeyeisnotthefetterofforms,norareformsthefetteroftheeye.Whateverdesire-passionarisesindependenceonthetwoofthem:Thatisthefetterthere.Theearisnotthefetterofsounds.…Thenoseisnotthefetterofaromas.…Thetongueisnotthefetterofflavors.…Thebodyisnotthefetteroftactilesensations.…Theintellectisnotthefetterofideas,norareideasthefetteroftheintellect.Whateverdesire-passionarisesindependenceonthetwoofthem:Thatisthefetterthere.” —SN35:191

TheformulainDN22foreachofthesensemediaparallelsthatforeachofthefivehindrances.Youlookfor:whenthefetterrelatedtothatsenseispresent;whenitisabsent;howitarises;how—oncearisen—itisabandoned;andhowtherewillbenofuturearisingofitonceithasbeenabandoned.Andagain,aswiththehindrances,thislastpointreferstothestageofthepracticewhenthatfetterisgoneforgood,whichmeansthatthisframeworkcanbeusedallthewayfromthebeginningstagesofthepracticetotheattainmentofarahantship,wherethesubtlestpassions—fortheformandformlessphenomenaexperiencedinthefourjhānasandthefiveformlessattainments—areabandonedonceandforall.

Hereistheformulaforeyeandforms:

“Thereisthecasewherehediscernstheeye,hediscernsforms,hediscernsthefetterthatarisesdependentonboth.Hediscernshowthereisthearisingofanunarisenfetter.Andhediscernshowthereistheabandoningofafetteronceithasarisen.Andhediscernshowthereisnofurtherappearanceinthefutureofafetterthathasbeenabandoned.”

Theformuladoesn’tindicateaparticularcontextforpracticingthisframeofreference,butwhenwecompareittootherpassagesinthediscourses,itseemstofitbestwiththepracticeofrestraintofthesenses.Thediscourses

containmanydescriptionsofthispractice.Themostinteresting,fromthepointofviewoftheestablishingofmindfulness,arethosedescribingthispracticeasbestbasedonmindfulnessimmersedinthebody.

InChapterOnewehavealreadyencounteredthesimilefromSN47:20,inwhichmindfulnessimmersedinthebodyisdepictedasthebowlofoilthatamanhastostayfocusedonwhileexercisingextremerestraintofthesensessothathisheaddoesn’tgetcutoff.Because,asMN119notes,“mindfulnessimmersedinthebody”coversanyofthesixexercisesmentionedunderthefirstframeofreference,thiswouldcountasatleastoneinstanceinwhichyouwouldbesensitivetothecategoriesinthefourthframeofreferencewhilestayingfocusedontheexerciseslistedunderthefirst.

Anotherpassagemakestheconnectionbetweenthesetwoexercisesevenmoreexplicit:

“Andwhatislackofrestraint?Thereisthecasewhereamonk,seeingaformwiththeeye,isobsessedwithpleasingforms,isrepelledbyunpleasingforms,andremainswithbody-mindfulnessunestablished,withlimitedawareness.Hedoesn’tdiscern,asithascometobe,theawareness-release,thediscernment-releasewhereanyevil,unskillfulmentalqualitiesthathavearisenutterlyceasewithoutremainder.[Similarlywiththeothersensemedia:ear,nose,tongue,body,&intellect.]“Justasifaperson,catchingsixanimalsofdifferentranges,ofdifferenthabitats,weretobindthemwithastrongrope.Catchingasnake,hewouldbinditwithastrongrope.Catchingacrocodile…abird…adog…ahyena…amonkey,hewouldbinditwithastrongrope.Bindingthemallwithastrongrope,andtyingaknotinthemiddle,hewouldsetchasetothem.“Thenthosesixanimals,ofdifferentranges,ofdifferenthabitats,wouldeachpulltowarditsownrange&habitat.Thesnakewouldpull,thinking,‘I’llgointotheanthill.’Thecrocodilewouldpull,thinking,‘I’llgointothewater.’Thebirdwouldpull,thinking,‘I’llflyupintotheair.’Thedogwouldpull,thinking,‘I’llgointothevillage.’Thehyenawouldpull,thinking,‘I’llgointothecharnelground.’Themonkeywouldpull,thinking,‘I’llgointotheforest.’Andwhenthesesixanimalsbecameinternallyexhausted,theywouldsubmit,theywouldsurrender,theywouldcomeundertheswayofwhicheveramongthemwasthestrongest.Inthesameway,whenamonkwhosemindfulnessimmersedinthebodyisundeveloped&unpursued,theeyepulls

towardpleasingforms,whileunpleasingformsarerepellent.Theearpullstowardpleasingsounds.…Thenosepullstowardpleasingaromas.…Thetonguepullstowardpleasingflavors.…Thebodypullstowardpleasingtactilesensations.…Theintellectpullstowardpleasingideas,whileunpleasingideasarerepellent.This,monks,islackofrestraint.“Andwhatisrestraint?Thereisthecasewhereamonk,seeingaformwiththeeye,isnotobsessedwithpleasingforms,isnotrepelledbyunpleasingforms,andremainswithbody-mindfulnessestablished,withimmeasurableawareness.Hediscerns,asithascometobe,theawareness-release,thediscernment-releasewhereallevil,unskillfulmentalqualitiesthathavearisenutterlyceasewithoutremainder.[Similarlywiththeothersensemedia.]“Justasifaperson,catchingsixanimalsofdifferentranges,ofdifferenthabitats,weretobindthemwithastrongrope…andtetherthemtoastrongpostorstake.“Thenthosesixanimals,ofdifferentranges,ofdifferenthabitats,wouldeachpulltowarditsownrange&habitat.…Andwhenthesesixanimalsbecameinternallyexhausted,theywouldstand,sit,orliedownrighttherenexttothepostorstake.Inthesameway,whenamonkwhosemindfulnessimmersedinthebodyisdeveloped&pursued,theeyedoesn’tpulltowardpleasingforms,andunpleasingformsarenotrepellent.Theeardoesn’tpulltowardpleasingsounds…thenosedoesn’tpulltowardpleasingaromas…thetonguedoesn’tpulltowardpleasingtastes…thebodydoesn’tpulltowardpleasingtactilesensations…theintellectdoesn’tpulltowardpleasingideas,andunpleasingideasarenotrepellent.This,monks,isrestraint.“The‘strongpostorstake’isatermformindfulnessimmersedinthebody.” —SN35:206

Aswewillseeattheendofthischapter,whenwediscusstherelationshipsamongthevariousframesofreference,thereiseveryreasontobelievethatthepatternweobservedinMN118—thatthelastthreeframesofreferencecanbepracticedwhilepayingattentiontothefirst—appliesinDN22aswell.Thefactthatrestraintofthesensesisbestbasedonmindfulnessimmersedinthebody—thestakeorpostthatkeepsitfromrunningaway—isanexplicitillustrationofthispoint.

ThesevenfactorsforawakeninghavealreadybeendiscussedinChapterSix.DN22’smaincontributiontothistopicistheformulaitsuppliesforeach

factor.Becausethesefactorsareoftenpresentedastheskillfulconverseofthefivehindrances,it’snotsurprisingthattheformulahereistheconverseofthatforthefivehindrances.Younoticewhenthefactorispresent,whenitisabsent,howtogiverisetoit;andhow—onceitisarisen—thereistheculminationofitsdevelopment.Forexample:

“Thereisthecasewhere,therebeingmindfulnessasafactorforawakeningpresentwithin,hediscerns,‘Mindfulnessasafactorforawakeningispresentwithinme.’Or,therebeingnomindfulnessasafactorforawakeningpresentwithin,hediscerns,‘Mindfulnessasafactorforawakeningisnotpresentwithinme.’Hediscernshowthereisthearisingofunarisenmindfulnessasafactorforawakening.Andhediscernshowthereistheculminationofthedevelopmentofmindfulnessasafactorforawakeningonceithasarisen.”

Becausethelastpointinthisformulareferstothefulldevelopmentofthepath,thisframeofreferencecanbeappliedallthewayfromthebeginningstagesofconcentrationpracticeuptothethresholdofawakeningwherethepathreachesapointofculmination.

JustasSN46:51providesinstructionsforusingappropriateattentiontostarvethehindrances,italsoprovidessimilarinstructionsforfeedingthefactorsforawakening.

“Now,whatisthefoodforthearisingofunarisenmindfulnessasafactorforawakening,orforthegrowth&increaseofmindfulness…onceithasarisen?Therearequalitiesthatactasafootholdformindfulnessasafactorforawakening.[AccordingtoSN47:16,thesearewell-purifiedvirtue&viewsmadestraight;accordingtoMN118,theywouldincludethequalitiesfosteredbythesixteenstepsofbreathmeditation.]Tofosterappropriateattentiontothem:Thisisthefoodforthearisingofunarisenmindfulnessasafactorforawakening,orforthegrowth&increaseofmindfulness…onceithasarisen.“Andwhatisthefoodforthearisingofunarisenanalysisofqualitiesasafactorforawakening,orforthegrowth&increaseofanalysisofqualities…onceithasarisen?Therearequalitiesthatareskillful&unskillful,blameworthy&blameless,gross&refined,sidingwithdarkness&withlight.Tofosterappropriateattentiontothem:Thisisthefoodforthearisingofunarisenanalysisofqualitiesasafactorforawakening,orforthegrowth&increaseofanalysisofqualities…once

ithasarisen.“Andwhatisthefoodforthearisingofunarisenpersistenceasafactorforawakening,orforthegrowth&increaseofpersistence…onceithasarisen?Thereisthepotentialforeffort,thepotentialforexertion,thepotentialforstriving.Tofosterappropriateattentiontothem:Thisisthefoodforthearisingofunarisenpersistenceasafactorforawakening,orforthegrowth&increaseofpersistence…onceithasarisen.“Andwhatisthefoodforthearisingofunarisenraptureasafactorforawakening,orforthegrowth&increaseofrapture…onceithasarisen?Therearementalqualitiesthatactasafootholdforraptureasafactorforawakening.Tofosterappropriateattentiontothem:Thisisthefoodforthearisingofunarisenraptureasafactorforawakening,orforthegrowth&increaseofrapture…onceithasarisen.“Andwhatisthefoodforthearisingofunarisencalmasafactorforawakening,orforthegrowth&increaseofcalm…onceithasarisen?Thereisphysicalcalm&thereismentalcalm.Tofosterappropriateattentiontothem:Thisisthefoodforthearisingofunarisencalmasafactorforawakening,orforthegrowth&increaseofcalm…onceithasarisen.“Andwhatisthefoodforthearisingofunarisenconcentrationasafactorforawakening,orforthegrowth&increaseofconcentration…onceithasarisen?Therearethemesforcalm,themesfornon-distraction[thesearethefourestablishingsofmindfulness].Tofosterappropriateattentiontothem:Thisisthefoodforthearisingofunarisenconcentrationasafactorforawakening,orforthegrowth&increaseofconcentration…onceithasarisen.“Andwhatisthefoodforthearisingofunarisenequanimityasafactorforawakening,orforthegrowth&increaseofequanimity…onceithasarisen?Therearementalqualitiesthatactasafootholdforequanimityasafactorforawakening.Tofosterappropriateattentiontothem:Thisisthefoodforthearisingofunarisenequanimityasafactorforawakening,orforthegrowth&increaseofequanimity…onceithasarisen.” —SN46:51

Noticethewayinwhichthefeedingofsomeofthefactorsforawakeningisidenticaltothestarvingofsomeofthehindrances.Theactoffeedinganalysisofqualitiesisidenticalwiththestarvingofuncertainty;thefeedingofpersistenceisidenticalwiththestarvingofslothanddrowsiness.The

feedingofcalmandconcentrationisnearlyidenticalwiththestarvingofrestlessnessandanxiety.Thisoverlapisapparentlyoneofthereasonswhythesevenfactorsareoftenpresentedastheconverseofthehindrances.

AswehavealreadynotedwithregardtoraptureatthebeginningofChapterSeven,someoftheinstructionsforfeedingthefactorsforawakeninginthispassagearefairlyopaque.Theseinstructionsarebestreadasareminderthatyouhavetolearnhowtoobservefromyourowninternalinvestigationandexperiencewhatthepotentialsforthefactorsforawakeningmightbe,andtokeepthoseobservationsinmindtodevelopthemfurther.

ThefournobletruthsarepresentedinDN22ingreatdetail.Whenwecomparethediscussionheretothestandarddiscussionofthefournobletruthsgiveninotherdiscourses,twofeaturesstandout.Thefirstisthattermsleftundefinedinthestandardformulaforthefirstnobletruthareheredefinedwithmanyexamples.

Evenmoreimportantforthepractice,though,istheseconddistinctivefeaturehere:alonglistunderthesecondandthirdnobletruths,showingwheretofocusattentiontoseecravingarisingandwheretoabandonitsothatitwillcease.Asthelistshows,thespotswherecravingarisesarethesamespotswhereyoucandevelopthedispassionneededtoabandonit.Thelistofspotsislong,butitcanbesummarizedasfollows:

theexternalsensemedia;theinternalsensemedia;consciousnessatthesensemedia;contactatthesensemedia;feelingbornofthatcontact;perceptionoftheexternalsensemedia;intentionfortheexternalsensemedia;cravingfortheexternalsensemedia;thoughtdirectedattheexternalsensemedia;evaluationoftheexternalsensemedia.

Allofthesespotsarefactorsorsub-factorsindependentco-arising.Thefirstfivearetheimmediatepredecessorsofcravinginthestandardsequenceofconditions.Craving,ofcourse,iscravingitself.Feelingoccursbothpriortocontact,asasub-factorofbothfabricationandname-and-form,andaftercontact,asafactoronitsown.Theremainingfactorsoccurpriortocontact:

perception,directedthought,andevaluationassub-factorsoffabrication;andintentionasasub-factorofname-and-form.

Themessageofthislististhatcravingcanbeabandonedatanyofthesespots.ThislististhusanillustrationoftheprinciplesetoutinMN9andSn3:12:thatknowledgeintermsofthefournobletruthscanbeappliedatanyspotinthecausalsequencetobringittoanend.

TheinclusionofdirectedthoughtandevaluationinthislistalsodrawsattentiontothepointdiscussedinAN9:36,thatdispassionfortheaggregatescanbedevelopedbyobservingthemintheirroleasconstituentfactorsofjhāna.Infact,ifwetakecravingasidenticaltodesire—astheBuddhadoesinSN42:11—thenallofthefactorsofthislistcanbefoundinthelistofconstituentfactorsthatVen.SāriputtadiscernswhilepracticingjhānainMN111:directedthought,evaluation,rapture,pleasure,singlenessofmind,contact,feeling,perception,intention,consciousness,desire,decision,persistence,mindfulness,equanimity(underfeeling),&attention.

What’sdistinctiveaboutthediscussioninDN22isthatitrelatesallofthesefactorsandsub-factorstothesixsensemedia,i.e.,the“world”asdefinedinSN35:82.Tofocusattentionrightatthesefactorsmeanstoregardthemasevents,inandofthemselves,andnotintermsofwhateversenseofworldmightbecreatedoutofthem.Becausetheworldsofbecomingcreatedbythepracticeofjhāna—anddetectedatthesixthsense,theintellect—wouldcomeundertheword,world,thisapproachcanbeusedtoexaminecravingatcontactnotonlyatthenormalsensorylevel,butalsoatthelevelofthemindinrightconcentration,whenyou’reincontactwiththefactorsofjhāna.

Toseethesefactorsandsub-factorsasevents—divorcedfromanymeaningthattheymighthaveinrelationtoanyworld,simplyarisingandpassingawayinlinewiththeconditionsofignoranceandfabrication—helpstoinstillasenseofdispassionforthem.Thisdispassionundercutsthetendencyforcravingtoariserightattheseevents—whichmeansthatthisframeofreferenceisespeciallyusefulinsubduinggreedanddistressbothfortheworldoutsideone’sconcentration,andultimatelyforthepracticeofconcentrationitself.Inthis,itparallelsthestepsofthefourthtetradinMN118,inwhichthecontemplationofinconstancyleadsultimatelytothecontemplationofrelinquishmentofallfabricatedphenomena,includingthepath.

E . FOUR I N ONE

DN22doesn’tdescribethepracticalrelationshipamongthesefourframesofreference.Thisisinlinewiththelimitedrangeofquestionsframingthediscourse:Theyfocussimplyonwhatitmeanstokeepaparticularframeworkinmind,withoutexplicitlytreatingtheotherquestionssurroundingthatframeworkwithinthestandardsatipaṭṭhānaformula.Togetsomeideaoftherelationshipamongtheseframesofreference,wehavetolooktootherdiscourses.

Inparticular,it’susefultolooktoMN118forinsightintothisarea.Threepointsfromthatdiscourseareworthinvestigatingtoseehowtheymightapplyhere.

1)Thefirstframeofreferenceformsthefoundationfortheotherthree.Inotherwords,youcanpracticefocusingonfeelings,mindstates,ormentalqualitieswhilebeingmindfulandalerttothebodyinandofitself.

2)Thefourthframeofreferenceisusefulprimarilyforkeepingunskillfulmentalstatesatbay.Inotherwords,itframesattentioninawaythat’shelpfulforsubduinggreedanddistresswithreferencetotheworldoutsidethefocusofyourconcentration,andultimatelytotheworldofbecominginducedbytheconcentrationitself.

3)Thepracticeofestablishingmindfulnessonanyofthefourframesofreferencecanbringthesevenfactorsforawakeningtotheculminationoftheirdevelopment;and,throughthatculmination,leadtoclearknowingandrelease.

WhenwecomparethesepointsfromMN118towhatwe’veobservedinDN22,wefindthattherearegoodreasonsforseeingthesamerelationsfunctioninghere.Thisisn’tnecessarilytheonlywaytounderstandtherelationshipsamongthefourframesofreferenceinestablishingmindfulness,butitisagoodplacetostartindevelopinganunderstandingthatbothpenetratesthecontentofDN22andpondersitsmeaninginitscontextwithintherestoftheCanon:thetypeofpenetratingandponderingtheBuddharecommendsinMN95asprerequisitestothepractice.

1)Withregardtothefirstpoint,thereareatleastthreereasonstobelievethatyoucanpracticethelastthreeframesofreferencewhilestayingfocusedonanyoftheexerciseslistedinthefirst.ThefirstreasonisthattheobservationsmadeinMN118relatingthesixteenstepstothefourestablishingsofmindfulnessapplyhereaswell:thevariouswaysoffocusingonthebodyallcomeunderthetopicof“body”;attentiontothebodywouldcountastheintentionalelementcontainedinfeeling;mindfulnessofthe

bodyrequiressteadymindfulnessandalertness;andtheabandoningofgreedanddistresswouldbeaccompaniedbythementalqualityofequanimity,whichisthelastfactorforawakening.

AswenotedinChapterSix,theformulaforestablishingmindfulnessonthebodyinandofitself—“Oneremainsfocusedonthebodyin&ofitself—ardent,alert,&mindful—subduinggreed&distresswithreferencetotheworld”—implicitlyinvolvesfeelings,mindstates,andmentalqualities.Theactofremainingfocusedonthebodyfabricatesfeelings;alertnessandmindfulnessaremindstates;andtheactofsubduinggreedanddistresswithreferencetotheworldinvolvesmentalqualities.Thismeansthatestablishingmindfulnessonthefirstframeofreferenceprovidesagoodopportunitytoviewtheotherthreeframesinactioninawaythatseestheircausalinteractions,whileatthesametimeprovidinga“postorstake”tohelpkeepthoseinteractionsfromwanderingoffintodistraction.

ThesecondreasonforviewingtheactofestablishingmindfulnessonthebodyinandofitselfasafoundationfortheotherthreeestablishingsofmindfulnessisthatDN22givesspecificmindfulnessexercisesonlyunderthefirstframeofreference;theremainingframessimplylistcategoriesofeventstodiscernastheyoccur.Again,asSN35:206notes,theexerciseofstayingwiththebodyasaframeofreferenceprovidesanexcellentgrounding—astrongstakeorpost—tokeepthemindfromgettingpulledawaybyanymeaningsattributedtofeelingsorbythecontentofmentalstates.Mindfulnessofthebodykeepsyourfocusfirmlygroundedinaspotwherefeelings,mindstates,andmentalqualitiescanbeobservedsimplyasactionsoreventswithoutreferencetomeaningorcontent.

Atthesametime,theexercisesinthefirstframeofreferenceprovideanidealopportunityforgivingrisetotheskillfulfeelings,mindstates,andmentalqualitiesthatareimplicitlyfavoredinthelistsprovidedforthelastthreeframesofreference.Wehavealreadynoted,inourdiscussionoftheexercisesunderthefirstframeofreference,howspecificexercisesfocusedonthebodyalsorelatetotheotherframesofreference.Forexample,thepracticeofdevelopingalertnesstoallthebody’sactivitiesprovidesafoundationfordevelopingrightspeechandrightaction,factorsofthepathlistedunderthefourthframeofreference.Thesameexercisestrengthensconcentratedstatesofmind,whicharelistedunderthethird.Thecontemplationoftheelementshelpstofosterfeelingsnotoftheflesh,whicharelistedunderthesecond.

Theseinterrelationshipsconnectdirectlytothethirdreasonforviewingtheactofestablishingmindfulnessonthebodyinandofitselfasa

foundationfortheotherthreeestablishingsofmindfulness:Thepracticeofrightconcentrationnecessarilyinvolvesallfourframesofreference.Aswehaveseen,alltheexercisesandcategoriesthatDN22listsunderthefourframesrelateexplicitlyorimplicitlytothepracticeofconcentration.Eventhecategoriesoffeelingsandmindstates—whichatfirstglanceseemsimplytoencourageapassiveregisteringofwhateverarises—turnout,whenviewedinthelargercontextofthediscourses,tobecategoriesofeventsusefultokeepinmindwhenbringingthemindtoconcentration.Whenyouconcentrateonthebody,youhavetodealwithfeelings,mindstates,andmentalqualitiesinawaythathelpsstrengthenyourfocus,fortheyareallpresentrightthere.Forconcentrationtobetrulyunified,allfourframeshavetoworktogether.Otherwise,theypullyourfocusapart.

So,forthesethreereasons,itseemsbesttoviewthelastthreeframesofreferenceasguidestofruitfulwaysofdirectingardencywhenyoufocusonanyoftheexercisesinthefirst.

2)Asforthesecondpoint—thatthesetsofcategorieslistedinDN22underthefourthframeofreferenceareusefulprimarilyforsubduinggreedanddistresswithreferencetotheworld—thispointappliesdirectlytofourofthefivesets:thefivehindrances,thefiveclinging-aggregates,thesixfoldsensemedia,andthefournobletruths.Thediscussionunderthehindrancesexplicitlydealswithpointstokeepinmindwhendealingwithunskillfulmentalqualities,asdoesthediscussionofthefettersassociatedwiththesixfoldsensemedia.Thefiveclinging-aggregates,aswehaveseen,areausefulframeworkforundercuttingpassion.Andaswehaveseenunderthediscussionofthefournobletruths,DN22focusesspecialattentiononthespotswherecravingarisesinconjunctionwiththesixfoldsensemedia,andwheredispassioncanbedevelopedtoabandonit.

Inallthesecases,theseframeworksareusefulforundercuttingpassionnotonlywhenthemindissurroundedwithunskillfulmentalqualitiesthatthreatentoderailitsconcentration,butalsowhenithasreachedthestagewhereit’sreadytogobeyondattachmenttoitsmasteryofconcentrationsoastoreachtotalrelease.

Asforthesevenfactorsforawakening,thesedealmoredirectlywithqualitiestodeveloparoundthefocusofconcentration,andlessonqualitiestosubdueorabandon.However,twoofitsfactors—theanalysisofqualities,withitsfocusonthedistinctionbetweenskillfulandunskillfulqualities;andpersistence,initsefforttoabandonunskillfulqualities—aredirectlyrelevanttotheprocessofsubduing.Andthelistasawholehelpsindirectlyinsubduinggreedanddistressintwoways:(1)Thesimpleactofdeveloping

skillfulqualitiesandfindingjoyinthem,inandofitself,helpstoinducedispassionforunskillfulqualities.(2)AsMN118pointsout,thesevenfactorsforawakening,whencombinedwithheightenedconcentrationandheightenedinsight—dependentonseclusion,ondispassion,oncessation,resultinginlettinggo—leadtoclearknowingandtotalrelease.Thisistheultimateabandoningofanypossiblegreedanddistress.

ThisiswhythediscussionofalltheseframeworksinDN22seemstoparalleltheroleofthefourthtetradinbreathmeditationinsubduinggreedanddistresswithreferencetotheworld.

3)Asforthethirdpoint—thateachofthefourestablishingsofmindfulnesscanleadtothecultivationofthesevenfactorsforawakeningand,throughthem,toclearknowingandrelease:Wehavenotedmanytimesthatallfourestablishingsofmindfulnesshavetobeusedtogetherinthedevelopmentofrightconcentration.Still,individualmeditatorswillfindthattheemphasisoftheirfocuswillshiftfromoneframeofreferencetoanotherinthisprocess,andmayfindoneframemorefruitfulthanothers.Theirpracticewillthusbedominatedbythatframe.Butregardlessoftheframe,thepatternisalwaysthesame.Aswenotedatthebeginningofthischapter,the“wheel”formatofDN22makesthepracticalpointthateveryexerciselistedinthediscoursecanbedevelopedthroughthreelevels:theestablishingofmindfulness;thedevelopmentoftheestablishingofmindfulness;andtheequipoiseofnon-fashioning,wheremindfulnessisimpersonal,independentofanythingintheworld.Thefirsttwolevelsentailthecultivationofrightconcentrationbasedonrightview,righteffort,andrightmindfulness,thesameprogressionoffactorsfoundinthesevenfactorsforawakening.Thefinalstageofnon-fashioning,independentofanythingintheworld,addstheelementsofseclusion,dispassion,andcessation,resultinginlettinggo(MN118)thatenablethesevenfactorstoleadtoclearknowingandrelease.

ThismeansthatanyoftheframesofreferencelistedinDN22canbeusedtodevelopthesevenfactorsforawakeningandcanlead,throughthem,allthewaytothegoalofendingsufferingandstress.

SoeventhoughDN22doesn’texplicitlydescribetherelationsamongthefourframesofreference,ortheirrelationtothesevenfactorsforawakening,wecanapplytheframeworkprovidedbyMN118togaininsightintohowthesequalitiescanbecoordinatedtoprovideaguidetoardencyfromthebeginningtotheendofthepathtototalunbinding.

CHAP T E R T EN

TheBuddhabeginsandendsDN22byremindinghislistenersofthereasonsforpracticingtheestablishingsofmindfulness.Inbothhisopeningandclosingstatements,hedescribesthispracticeasapathgoingonewayonlytoadesirablegoal.

“Thisisapathgoingonewayonly[ekāyanamagga]forthepurificationofbeings,fortheovercomingofsorrow&lamentation,forthedisappearanceofpain&distress,fortheattainmentoftherightmethod,&fortherealizationofunbinding—inotherwords,thefourestablishingsofmindfulness.”

Asaprefacetohisclosingstatements,theBuddhaaddsthatthispathisrelativelyshort—depending,ofcourse,ontheardencywithwhichitispursued.

“Now,ifanyonewoulddevelopthesefourestablishingsofmindfulnessinthiswayforsevenyears,oneoftwofruitscanbeexpectedforhim:eithergnosisrighthere-&-now,or—iftherebeanyremnantofclinging-sustenance—non-return.“Letalonesevenyears.Ifanyonewoulddevelopthesefourestablishingsofmindfulnessinthiswayforsixyears…five…four…three…twoyears…oneyear…sevenmonths…sixmonths…five…four…three…twomonths…onemonth…halfamonth,oneoftwofruitscanbeexpectedforhim:eithergnosisrighthere-&-now,or—iftherebeanyremnantofclinging-sustenance—non-return.

“Letalonehalfamonth.Ifanyonewoulddevelopthesefourestablishingsofmindfulnessinthiswayforsevendays,oneoftwofruitscanbeexpectedforhim:eithergnosisrighthere-&-now,or—iftherebeanyremnantofclinging-sustenance—non-return.”

WenotedinChapterOnethatanimportantaspectofrightviewliesinunderstandingtherightmotivationforfollowingthepath,andthatoneofthedutiesofrightmindfulnessistokeepthisrightmotivationinmind.So

it’sfittingthattheBuddhawouldbeginandendhisdiscussionofwhatconstitutesthepracticeofkeepingacorrectframeofreferenceinmindwithareminderofwhytheframeiscorrect:Ithelpstakeyoudirectlytofreedom.

Thedirectnessofthepathisindicatednotonlybythespeedwithwhichitcanpotentiallyreachthegoal,butalsobythePālitermekāyanamagga.

Thetermekāyanacanbereadasacompoundofeka(one)witheitherayana(going;way)orāyana(producing;approaching;way).Formanydecadesthistermwasmistranslatedas“theonlyway,”butmorerecently,translators—beginningwithVen.Ñāṇamoli—havenotedthatthephraseekāyanamaggaappearsinaseriesofsimilesinMN12whereitrevealsitsidiomaticsense.Ineachofthesimiles,theBuddhadescribeshisknowledgeofthedestinationofanindividualonaparticularpathofpractice.Heseesthatthewaytheindividualconductshimselfwillleadinevitablytoaparticulardestination.Hethencompareshisknowledgetothatofapersonseeinganindividualfollowinganekāyanamaggatoaparticulardestinationandknowingthattheindividualwillhavetoendupthereforsure.Forthesimilestowork,ekāyanamaggarequiresthesense,notofanonlyway,butofawaythatgoestoonlyonedestination.Inotherwords,anekāyanamaggaisapaththatdoesn’tfork—onethat,aslongasyoufollowit,takesyoutoasingle,inevitablegoal.

OfthesimilesinMN12,onedealswithanekāyanamaggatounbinding—which,ofcourse,wouldapplytothepracticeofrightmindfulness:

“Supposethattherewerealotuspondwithpristinewater,pleasingwater,coolwater,pellucidwater;withrestfulbanks,refreshing;andnotfarfromitwasadenseforestgrove.Aman—scorchedwithheat,overcomebyheat,exhausted,trembling,&thirsty—wouldcomealongapathgoingonewayonly[ekāyanamagga]directedtothatlotuspond.Amanwithgoodeyes,onseeinghim,wouldsay,‘Thewaythisindividualhaspracticed,thewayheconductshimself,andthepathhehasenteredaresuchthathewillcometothatlotuspond.’Thenatalatertimehewouldseehim—havingplungedintothelotuspond,havingbathed&drunk&relievedallhisdisturbance,exhaustion,&fever,andhavingcomebackout—sittingorlyingdownintheforestgrove,experiencingfeelingsthatareexclusivelypleasant.“Inthesameway,Sāriputta,thereisthecasewhere—havingthusencompassedawarenesswithawareness—Iknowofacertainindividual:‘Thewaythisindividualhaspracticed,thewayheconductshimself,andthepathhehasenteredaresuchthathewill,throughtheendingoftheeffluents,enter&remainintheeffluent-freeawareness-

release&discernment-release,havingdirectlyknown&realizedthemforhimselfrightinthehere-&-now.’ThenatalatertimeIseehim,throughtheendingoftheeffluents—havingentered&remainingintheeffluent-freeawareness-release&discernment-release,havingdirectlyknown&realizedthemforhimselfrightinthehere-&-now—experiencingfeelingsthatareexclusivelypleasant.” —MN12

Thisisthesenseinwhichthefourestablishingsofmindfulnessareapathgoingonewayonly.

SomepeoplehaveaskedwhytheBuddhawouldapplythisepithetspecificallytothefourestablishingsofmindfulnesswhenhedoesn’tuseittohonoranyotherfactorinthenobleeightfoldpath?Hedoesn’tevenuseittodescribethepathasawhole.What’ssospecialaboutrightmindfulness?

OnetheoryisthattheBuddhawantedtodistinguishrightmindfulnessfromtheforkedpathsofjhānaorthebrahmavihāras,whichcangoeitherallthewaytoawakeningorjusttoapleasantrebirth.However,aswehaveseen,theBuddhamadenosharpdistinctionbetweentheestablishingofmindfulnessandthejhānaofrightconcentration.Infact,hedescribedthetwofactorsasintimatelyintertwined.

AmorelikelyinterpretationrelatestotheroletheBuddhaidentifiedforrightmindfulnessasthesupervisorofthepath.Itsabilitytokeepinmindtheframeworkprovidedbyrightview—alongwiththedutiesappropriatetothatframeworkandthemotivationforfollowingthem—iswhatkeepsthefabricationsofthepracticegoingintherightdirectioneachstepoftheway.Togetherwithrightviewandrighteffort,rightmindfulnesscirclesaroundeachfactorofthenobleeightfoldpath,pointingthemallstraighttorightconcentration.Italsocirclesaroundrightconcentration,remindingyouofhowandwhytouseitasabasisfordevelopingthediscernmentleadingtoahappinesstotallyunfabricatedandfree.Eventhosewhohavefullyattainedthatfreedomfindrightmindfulnesstobeapleasantabidinginthehere-and-now.

That’swhyit’sspecial.

AP P END I X ONE

MA J J H IMA N I KĀYA 1 1 8

TheĀnāpānasatiSutta

IhaveheardthatononeoccasiontheBlessedOnewasstayingatSāvatthīintheEasternMonastery,thepalaceofMigāra’smother,togetherwithmanywell-knownelderdisciples—Ven.Sāriputta,Ven.MahāMoggallāna,Ven.MahāKassapa,Ven.MahāKaccāyana,Ven.MahāKoṭṭhita,Ven.MahāKappina,Ven.MahāCunda,Ven.Revata,Ven.Ānanda,andotherwell-knownelderdisciples.Onthatoccasiontheeldermonkswereteaching&instructing.Someeldermonkswereteaching&instructingtenmonks,somewereteaching&instructingtwentymonks,somewereteaching&instructingthirtymonks,somewereteaching&instructingfortymonks.Thenewmonks,beingtaught&instructedbytheeldermonks,werediscerninggrand,successivedistinctions.

Nowonthatoccasion—theuposathadayofthefifteenth,thefull-moonnightofthePavāraṇāceremony—theBlessedOnewasseatedintheopenairsurroundedbythecommunityofmonks.Surveyingthesilentcommunityofmonks,headdressedthem:

“Monks,Iamcontentwiththispractice.Iamcontentatheartwiththispractice.Soarouseevenmoreintensepersistencefortheattainingoftheas-yet-unattained,thereachingoftheas-yet-unreached,therealizationoftheas-yet-unrealized.IwillremainrighthereatSāvatthī(foranothermonth)throughthe‘WhiteWater-lily’Month,thefourthmonthoftherains.”

Themonksinthecountrysideheard,“TheBlessedOne,theysay,willremainrightthereatSāvatthīthroughtheWhiteWater-lilyMonth,thefourthmonthoftherains.”SotheyleftforSāvatthītoseetheBlessedOne.

Thentheeldermonkstaught&instructedthenewmonksevenmoreintensely.Someeldermonkswereteaching&instructingtenmonks,somewereteaching&instructingtwentymonks,somewereteaching&instructingthirtymonks,somewereteaching&instructingfortymonks.Thenewmonks,beingtaught&instructedbytheeldermonks,werediscerninggrand,successivedistinctions.

Nowonthatoccasion—theuposathadayofthefifteenth,thefull-moonnightoftheWhiteWater-lilyMonth,thefourthmonthoftherains—theBlessedOnewasseatedintheopenairsurroundedbythecommunityofmonks.Surveyingthesilentcommunityofmonks,headdressedthem:

“Monks,thisassemblyisfreefromidlechatter,devoidofidlechatter,andisestablishedonpureheartwood:suchisthiscommunityofmonks,suchisthisassembly.Thesortofassemblythatisworthyofgifts,worthyofhospitality,worthyofofferings,worthyofrespect,anincomparablefieldofmeritfortheworld:suchisthiscommunityofmonks,suchisthisassembly.Thesortofassemblytowhichasmallgift,whengiven,becomesgreat,andagreatgiftgreater:suchisthiscommunityofmonks,suchisthisassembly.Thesortofassemblythatisraretoseeintheworld:suchisthiscommunityofmonks,suchisthisassembly—thesortofassemblythatitwouldbeworthtravelingforleagues,takingalongprovisions,inordertosee.

“Inthiscommunityofmonkstherearemonkswhoarearahants,whoseeffluentsareended,whohavereachedfulfillment,donethetask,laiddowntheburden,attainedthetruegoal,laidtowastethefetterofbecoming,andwhoarereleasedthroughrightgnosis:Sucharethemonksinthiscommunityofmonks.

“Inthiscommunityofmonkstherearemonkswho,withthewastingawayofthefivelowerfetters,areduetoarisespontaneously[inthePureAbodes],theretobetotallyunbound,destinedneveragaintoreturnfromthatworld:Sucharethemonksinthiscommunityofmonks.

“Inthiscommunityofmonkstherearemonkswho,withthewastingawayof(thefirst)threefetters,andwiththeattenuationofpassion,aversion,&delusion,areonce-returners,who—onreturningonlyoncemoretothisworld—willmakeanendingtostress:sucharethemonksinthiscommunityofmonks.

“Inthiscommunityofmonkstherearemonkswho,withthewastingawayof(thefirst)threefetters,arestream-enterers,steadfast,neveragaindestinedforstatesofwoe,headedforself-awakening:Sucharethemonksinthiscommunityofmonks.

“Inthiscommunityofmonkstherearemonkswhoremaindevotedtothedevelopmentofthefourestablishingsofmindfulness…thefourrightexertions…thefourbasesofpower…thefivefaculties…thefivestrengths…thesevenfactorsforawakening…thenobleeightfoldpath:Sucharethemonksinthiscommunityofmonks.

“Inthiscommunityofmonkstherearemonkswhoremaindevotedtothedevelopmentofgoodwill…compassion…empatheticjoy…equanimity…

(theperceptionofthe)foulness(ofthebody)…theperceptionofinconstancy:Sucharethemonksinthiscommunityofmonks.

“Inthiscommunityofmonkstherearemonkswhoremaindevotedtomindfulnessofin-&-outbreathing.

“Mindfulnessofin-&-outbreathing,whendeveloped&pursued,isofgreatfruit,ofgreatbenefit.Mindfulnessofin-&-outbreathing,whendeveloped&pursued,bringsthefourestablishingsofmindfulnesstotheirculmination.Thefourestablishingsofmindfulness,whendeveloped&pursued,bringthesevenfactorsforawakeningtotheirculmination.Thesevenfactorsforawakening,whendeveloped&pursued,bringclearknowing&releasetotheirculmination.

A . M I ND FU LNE S S O F I N - & - OU T B R EATH ING

“Nowhowismindfulnessofin-&-outbreathingdeveloped&pursuedsoastobeofgreatfruit,ofgreatbenefit?

“Thereisthecasewhereamonk,havinggonetothewilderness,totheshadeofatree,ortoanemptybuilding,sitsdownfoldinghislegscrosswise,holdinghisbodyerect,andsettingmindfulnesstothefore.Alwaysmindful,hebreathesin;mindfulhebreathesout.

“[1]Breathinginlong,hediscerns,‘Iambreathinginlong’;orbreathingoutlong,hediscerns,‘Iambreathingoutlong.’[2]Orbreathinginshort,hediscerns,‘Iambreathinginshort’;orbreathingoutshort,hediscerns,‘Iambreathingoutshort.’[3]Hetrainshimself,‘Iwillbreatheinsensitivetotheentirebody.’Hetrainshimself,‘Iwillbreatheoutsensitivetotheentirebody.’[4]Hetrainshimself,‘Iwillbreatheincalmingbodilyfabrication.’Hetrainshimself,‘Iwillbreatheoutcalmingbodilyfabrication.’

“[5]Hetrainshimself,‘Iwillbreatheinsensitivetorapture.’Hetrainshimself,‘Iwillbreatheoutsensitivetorapture.’[6]Hetrainshimself,‘Iwillbreatheinsensitivetopleasure.’Hetrainshimself,‘Iwillbreatheoutsensitivetopleasure.’[7]Hetrainshimself,‘Iwillbreatheinsensitivetomentalfabrication.’Hetrainshimself,‘Iwillbreatheoutsensitivetomentalfabrication.’[8]Hetrainshimself,‘Iwillbreatheincalmingmentalfabrication.’Hetrainshimself,‘Iwillbreatheoutcalmingmentalfabrication.’

“[9]Hetrainshimself,‘Iwillbreatheinsensitivetothemind.’Hetrainshimself,‘Iwillbreatheoutsensitivetothemind.’[10]Hetrainshimself,‘Iwillbreatheingladdeningthemind.’Hetrainshimself,‘Iwillbreatheoutgladdeningthemind.’[11]Hetrainshimself,‘Iwillbreatheinsteadyingthemind.’Hetrainshimself,‘Iwillbreatheoutsteadyingthemind.’[12]Hetrainshimself,‘Iwillbreatheinreleasingthemind.’Hetrainshimself,‘Iwill

breatheoutreleasingthemind.’“[13]Hetrainshimself,‘Iwillbreatheinfocusingoninconstancy.’He

trainshimself,‘Iwillbreatheoutfocusingoninconstancy.’[14]Hetrainshimself,‘Iwillbreatheinfocusingondispassion[literally,fading].’Hetrainshimself,‘Iwillbreatheoutfocusingondispassion.’[15]Hetrainshimself,‘Iwillbreatheinfocusingoncessation.’Hetrainshimself,‘Iwillbreatheoutfocusingoncessation.’[16]Hetrainshimself,‘Iwillbreatheinfocusingonrelinquishment.’Hetrainshimself,‘Iwillbreatheoutfocusingonrelinquishment.’

“Thisishowmindfulnessofin-&-outbreathingisdeveloped&pursuedsoastobeofgreatfruit,ofgreatbenefit.

B . T H E FOUR E S TA B L I S H I NG S O F M I ND FU LNE S S

“Andhowismindfulnessofin-&-outbreathingdeveloped&pursuedsoastobringthefourestablishingsofmindfulnesstotheirculmination?

“[1]Onwhateveroccasionamonkbreathinginlongdiscerns,‘Iambreathinginlong’;orbreathingoutlong,discerns,‘Iambreathingoutlong’;orbreathinginshort,discerns,‘Iambreathinginshort’;orbreathingoutshort,discerns,‘Iambreathingoutshort’;trainshimself,‘Iwillbreathein…&…outsensitivetotheentirebody’;trainshimself,‘Iwillbreathein…&…outcalmingbodilyfabrication’:Onthatoccasionthemonkremainsfocusedonthebodyin&ofitself—ardent,alert,&mindful—subduinggreed&distresswithreferencetotheworld.Itellyou,monks,thatthis—thein-&-outbreath—isclassedasabodyamongbodies,whichiswhythemonkonthatoccasionremainsfocusedonthebodyin&ofitself—ardent,alert,&mindful—subduinggreed&distresswithreferencetotheworld.

“[2]Onwhateveroccasionamonktrainshimself,‘Iwillbreathein…&…outsensitivetorapture’;trainshimself,‘Iwillbreathein…&…outsensitivetopleasure’;trainshimself,‘Iwillbreathein…&…outsensitivetomentalfabrication’;trainshimself,‘Iwillbreathein…&…outcalmingmentalfabrication’:Onthatoccasionthemonkremainsfocusedonfeelingsin&ofthemselves—ardent,alert,&mindful—subduinggreed&distresswithreferencetotheworld.Itellyou,monks,thatthis—carefulattentiontoin-&-outbreaths—isclassedasafeelingamongfeelings,whichiswhythemonkonthatoccasionremainsfocusedonfeelingsin&ofthemselves—ardent,alert,&mindful—subduinggreed&distresswithreferencetotheworld.

“[3]Onwhateveroccasionamonktrainshimself,‘Iwillbreathein…&…outsensitivetothemind’;trainshimself,‘Iwillbreathein…&…outgladdeningthemind’;trainshimself,‘Iwillbreathein…&…outsteadying

themind’;trainshimself,‘Iwillbreathein…&…outreleasingthemind’:Onthatoccasionthemonkremainsfocusedonthemindin&ofitself—ardent,alert,&mindful—subduinggreed&distresswithreferencetotheworld.Idon’tsaythatthereismindfulnessofin-&-outbreathinginoneoflapsedmindfulnessandnoalertness,whichiswhythemonkonthatoccasionremainsfocusedonthemindin&ofitself—ardent,alert,&mindful—subduinggreed&distresswithreferencetotheworld.

“[4]Onwhateveroccasionamonktrainshimself,‘Iwillbreathein…&…outfocusingoninconstancy’;trainshimself,‘Iwillbreathein…&…outfocusingondispassion’;trainshimself,‘Iwillbreathein…&…outfocusingoncessation’;trainshimself,‘Iwillbreathein…&…outfocusingonrelinquishment’:Onthatoccasionthemonkremainsfocusedonmentalqualitiesin&ofthemselves—ardent,alert,&mindful—subduinggreed&distresswithreferencetotheworld.Hewhoseeswithdiscernmenttheabandoningofgreed&distressisonewhowatchescarefullywithequanimity,whichiswhythemonkonthatoccasionremainsfocusedonmentalqualitiesin&ofthemselves—ardent,alert,&mindful—subduinggreed&distresswithreferencetotheworld.

“Thisishowmindfulnessofin-&-outbreathingisdeveloped&pursuedsoastobringthefourestablishingsofmindfulnesstotheirculmination.

C . T H E S E V EN FAC TOR S FO R AWAKEN ING

“Andhowarethefourestablishingsofmindfulnessdeveloped&pursuedsoastobringthesevenfactorsforawakeningtotheirculmination?

“[1]Onwhateveroccasionthemonkremainsfocusedonthebodyin&ofitself—ardent,alert,&mindful—subduinggreed&distresswithreferencetotheworld,onthatoccasionhismindfulnessissteady&withoutlapse.Whenhismindfulnessissteady&withoutlapse,thenmindfulnessasafactorforawakeningbecomesaroused.Hedevelopsit,andforhimitgoestotheculminationofitsdevelopment.

“[2]Remainingmindfulinthisway,heexamines,analyzes,&comestoacomprehensionofthatqualitywithdiscernment.Whenheremainsmindfulinthisway,examining,analyzing,&comingtoacomprehensionofthatqualitywithdiscernment,thenanalysisofqualitiesasafactorforawakeningbecomesaroused.Hedevelopsit,andforhimitgoestotheculminationofitsdevelopment.

“[3]Inonewhoexamines,analyzes,&comestoacomprehensionofthatqualitywithdiscernment,persistenceisarousedunflaggingly.Whenpersistenceisarousedunflagginglyinonewhoexamines,analyzes,&comes

toacomprehensionofthatqualitywithdiscernment,thenpersistenceasafactorforawakeningbecomesaroused.Hedevelopsit,andforhimitgoestotheculminationofitsdevelopment.

“[4]Inonewhosepersistenceisaroused,arapturenotoftheflesharises.Whenarapturenotoftheflesharisesinonewhosepersistenceisaroused,thenraptureasafactorforawakeningbecomesaroused.Hedevelopsit,andforhimitgoestotheculminationofitsdevelopment.

“[5]Foroneenrapturedatheart,thebodygrowscalmandthemindgrowscalm.Whenthebody&mindofamonkenrapturedatheartgrowcalm,thencalmasafactorforawakeningbecomesaroused.Hedevelopsit,andforhimitgoestotheculminationofitsdevelopment.

“[6]Foronewhoisatease—hisbodycalmed—themindbecomesconcentrated.Whenthemindofonewhoisatease—hisbodycalmed—becomesconcentrated,thenconcentrationasafactorforawakeningbecomesaroused.Hedevelopsit,andforhimitgoestotheculminationofitsdevelopment.

“[7]Hecarefullywatchesthemindthusconcentratedwithequanimity.Whenhecarefullywatchesthemindthusconcentratedwithequanimity,equanimityasafactorforawakeningbecomesaroused.Hedevelopsit,andforhimitgoestotheculminationofitsdevelopment.

[Similarlywiththeotherthreeestablishingsofmindfulness:feelings,mind,&mentalqualities.]

“Thisishowthefourestablishingsofmindfulnessaredeveloped&pursuedsoastobringthesevenfactorsforawakeningtotheirculmination.

D . C L EAR KNOW ING & R E L EA S E

“Andhowarethesevenfactorsforawakeningdeveloped&pursuedsoastobringclearknowing&releasetotheirculmination?Thereisthecasewhereamonkdevelopsmindfulnessasafactorforawakeningdependentonseclusion,dependentondispassion,dependentoncessation,resultinginrelinquishment.Hedevelopsanalysisofqualitiesasafactorforawakening…persistenceasafactorforawakening…raptureasafactorforawakening…calmasafactorforawakening…concentrationasafactorforawakening…equanimityasafactorforawakeningdependentonseclusion,dependentondispassion,dependentoncessation,resultinginrelinquishment.

“Thisishowthesevenfactorsforawakeningaredeveloped&pursuedsoastobringclearknowing&releasetotheirculmination.”

ThatiswhattheBlessedOnesaid.Gratified,themonksdelightedinthe

BlessedOne’swords.

AP P END I X TWO

D I GHA N I KAYA 2 2

TheMahāSatipaṭṭhānaSutta

IhaveheardthatononeoccasiontheBlessedOnewasstayingintheKurucountry.NowthereisatownoftheKuruscalledKammāsadhamma.TheretheBlessedOneaddressedthemonks,“Monks.”

“Lord,”themonksrespondedtotheBlessedOne.TheBlessedOnesaid:“Thisisapathgoingonewayonlytothe

purificationofbeings,totheovercomingofsorrow&lamentation,tothedisappearanceofpain&distress,totheattainmentoftherightmethod,&totherealizationofunbinding—inotherwords,thefourestablishingsofmindfulness.Whichfour?

“Thereisthecasewhereamonkremainsfocusedonthebodyin&ofitself—ardent,alert,&mindful—subduinggreed&distresswithreferencetotheworld.Heremainsfocusedonfeelings…mind…mentalqualitiesin&ofthemselves—ardent,alert,&mindful—subduinggreed&distresswithreferencetotheworld.

A . B ODY

“Andhowdoesamonkremainfocusedonthebodyin&ofitself?“[1]Thereisthecasewhereamonk—havinggonetothewilderness,to

theshadeofatree,ortoanemptybuilding—sitsdownfoldinghislegscrosswise,holdinghisbodyerectandsettingmindfulnesstothefore.Alwaysmindful,hebreathesin;mindfulhebreathesout.

“Breathinginlong,hediscerns,‘Iambreathinginlong’;orbreathingoutlong,hediscerns,‘Iambreathingoutlong.’Orbreathinginshort,hediscerns,‘Iambreathinginshort’;orbreathingoutshort,hediscerns,‘Iambreathingoutshort.’Hetrainshimself,‘Iwillbreatheinsensitivetotheentirebody’;hetrainshimself,‘Iwillbreatheoutsensitivetotheentirebody.’Hetrainshimself,‘Iwillbreatheincalmingbodilyfabrication’;hetrainshimself,‘Iwillbreatheoutcalmingbodilyfabrication.’Justasadexterous

lathe-turnerorlathe-turner’sapprentice,whenmakingalongturn,discerns,‘Iammakingalongturn,’orwhenmakingashortturndiscerns,‘Iammakingashortturn’;inthesamewaythemonk,whenbreathinginlong,discerns,‘Iambreathinginlong’;orbreathingoutlong,hediscerns,‘Iambreathingoutlong.’…Hetrainshimself,‘Iwillbreatheincalmingbodilyfabrication’;hetrainshimself,‘Iwillbreatheoutcalmingbodilyfabrication.’

“Inthiswayheremainsfocusedinternallyonthebodyin&ofitself,orexternallyonthebodyin&ofitself,orbothinternally&externallyonthebodyin&ofitself.Orheremainsfocusedonthephenomenonoforiginationwithregardtothebody,onthephenomenonofpassingawaywithregardtothebody,oronthephenomenonoforigination&passingawaywithregardtothebody.Orhismindfulnessthat‘Thereisabody’ismaintainedtotheextentofknowledge&remembrance.Andheremainsindependent,unsustainedby[notclingingto]anythingintheworld.Thisishowamonkremainsfocusedonthebodyin&ofitself.

“[2]Andfurther,whenwalking,themonkdiscerns,‘Iamwalking.’Whenstanding,hediscerns,‘Iamstanding.’Whensitting,hediscerns,‘Iamsitting.’Whenlyingdown,hediscerns,‘Iamlyingdown.’Orhoweverhisbodyisdisposed,thatishowhediscernsit.

“[3]Andfurther,whengoingforward&returning,hemakeshimselffullyalert;whenlookingtoward&lookingaway…whenflexing&extendinghislimbs…whencarryinghisoutercloak,hisupperrobe&hisbowl…wheneating,drinking,chewing,&savoring…whenurinating&defecating…whenwalking,standing,sitting,fallingasleep,wakingup,talking,&remainingsilent,hemakeshimselffullyalert.

“Inthiswayheremainsfocusedinternallyonthebodyin&ofitself,orexternallyonthebodyin&ofitself,orbothinternally&externallyonthebodyin&ofitself.Orheremainsfocusedonthephenomenonoforiginationwithregardtothebody,onthephenomenonofpassingawaywithregardtothebody,oronthephenomenonoforigination&passingawaywithregard

tothebody.Orhismindfulnessthat‘Thereisabody’ismaintainedtotheextentofknowledge&remembrance.Andheremainsindependent,unsustainedby[notclingingto]anythingintheworld.Thisishowamonkremainsfocusedonthebodyin&ofitself.

“[4]Andfurther…justasifasackwithopeningsatbothendswerefullofvariouskindsofgrain—wheat,rice,mungbeans,kidneybeans,sesameseeds,huskedrice—andamanwithgoodeyesight,pouringitout,weretoreflect,‘Thisiswheat.Thisisrice.Thesearemungbeans.Thesearekidneybeans.Thesearesesameseeds.Thisishuskedrice,’inthesameway,themonkreflectsonthisverybodyfromthesolesofthefeetonup,fromthecrownoftheheadondown,surroundedbyskinandfullofvariouskindsofuncleanthings:‘Inthisbodythereareheadhairs,bodyhairs,nails,teeth,skin,muscle,tendons,bones,bonemarrow,kidneys,heart,liver,membranes,spleen,lungs,largeintestines,smallintestines,contentsofthestomach,feces,bile,phlegm,lymph,blood,sweat,fat,tears,oil,saliva,mucus,fluidinthejoints,urine.’

“[5]Andfurther…justasadexterousbutcherorbutcher’sapprentice,havingkilledacow,wouldsitatacrossroadscuttingitupintopieces,themonkreflectsonthisverybody—howeveritstands,howeveritisdisposed—intermsofproperties:‘Inthisbodythereistheearthproperty,thewaterproperty,thefireproperty,&thewindproperty.’

“[6]Andfurther,asifheweretoseeacorpsecastawayinacharnelground—oneday,twodays,threedaysdead—bloated,livid,&festering,heappliesittothisverybody,‘Thisbody,too:Suchisitsnature,suchisitsfuture,suchitsunavoidablefate.’

“Oragain,asifheweretoseeacorpsecastawayinacharnelground,beingchewedbycrows,beingchewedbyvultures,beingchewedbyhawks,beingchewedbydogs,beingchewedbyhyenas,beingchewedbyvariousothercreatures…askeletonsmearedwithflesh&blood,connectedwithtendons…afleshlessskeletonsmearedwithblood,connectedwithtendons…askeletonwithoutfleshorblood,connectedwithtendons…bonesdetachedfromtheirtendons,scatteredinalldirections—hereahandbone,thereafootbone,hereashinbone,thereathighbone,hereahipbone,thereabackbone,herearib,thereachestbone,hereashoulderbone,thereaneckbone,hereajawbone,thereatooth,hereaskull…theboneswhitened,somewhatlikethecolorofshells…thebonespiledup,morethanayearold…thebonesdecomposedintoapowder:Heappliesittothisverybody,‘Thisbody,too:Suchisitsnature,suchisitsfuture,suchitsunavoidablefate.’

B . F E E L I NG S

“Andhowdoesamonkremainfocusedonfeelingsin&ofthemselves?

Thereisthecasewhereamonk,whenfeelingapainfulfeeling,discerns,‘Iamfeelingapainfulfeeling.’Whenfeelingapleasantfeeling,hediscerns,‘Iamfeelingapleasantfeeling.’Whenfeelinganeither-painful-nor-pleasantfeeling,hediscerns,‘Iamfeelinganeither-painful-nor-pleasantfeeling.’

“Whenfeelingapainfulfeelingoftheflesh,hediscerns,‘Iamfeelingapainfulfeelingoftheflesh.’Whenfeelingapainfulfeelingnotoftheflesh,hediscerns,‘Iamfeelingapainfulfeelingnotoftheflesh.’Whenfeelingapleasantfeelingoftheflesh,hediscerns,‘Iamfeelingapleasantfeelingoftheflesh.’Whenfeelingapleasantfeelingnotoftheflesh,hediscerns,‘Iamfeelingapleasantfeelingnotoftheflesh.’Whenfeelinganeither-painful-nor-pleasantfeelingoftheflesh,hediscerns,‘Iamfeelinganeither-painful-nor-pleasantfeelingoftheflesh.’Whenfeelinganeither-painful-nor-pleasantfeelingnotoftheflesh,hediscerns,‘Iamfeelinganeither-painful-nor-pleasantfeelingnotoftheflesh.’

“Inthiswayheremainsfocusedinternallyonfeelingsin&ofthemselves,orexternallyonfeelingsin&ofthemselves,orbothinternally&externallyonfeelingsin&ofthemselves.Orheremainsfocusedonthephenomenonoforiginationwithregardtofeelings,onthephenomenonofpassingawaywithregardtofeelings,oronthephenomenonoforigination&passingawaywithregardtofeelings.Orhismindfulnessthat‘Therearefeelings’ismaintainedtotheextentofknowledge&remembrance.Andheremainsindependent,unsustainedby[notclingingto]anythingintheworld.Thisishowamonkremainsfocusedonfeelingsin&ofthemselves.

C . M I ND

“Andhowdoesamonkremainfocusedonthemindin&ofitself?Thereisthecasewhereamonk,whenthemindhaspassion,discerns,‘Themindhaspassion.’Whenthemindiswithoutpassion,hediscerns,‘Themindiswithoutpassion.’Whenthemindhasaversion,hediscerns,‘Themindhasaversion.’Whenthemindiswithoutaversion,hediscerns,‘Themindiswithoutaversion.’Whenthemindhasdelusion,hediscerns,‘Themindhasdelusion.’Whenthemindiswithoutdelusion,hediscerns,‘Themindiswithoutdelusion.’

“Whenthemindisconstricted,hediscerns,‘Themindisconstricted.’Whenthemindisscattered,hediscerns,‘Themindisscattered.’Whenthemindisenlarged,hediscerns,‘Themindisenlarged.’Whenthemindisnotenlarged,hediscernsthatthemindisnotenlarged.Whenthemindissurpassed,hediscerns,‘Themindissurpassed.’Whenthemindisunsurpassed,hediscerns,‘Themindisunsurpassed.’Whenthemindis

concentrated,hediscerns,‘Themindisconcentrated.’Whenthemindisnotconcentrated,hediscerns,‘Themindisnotconcentrated.’Whenthemindisreleased,hediscerns,‘Themindisreleased.’Whenthemindisnotreleased,hediscerns,‘Themindisnotreleased.’

“Inthiswayheremainsfocusedinternallyonthemindin&ofitself,orexternallyonthemindin&ofitself,orbothinternally&externallyonthemindin&ofitself.Orheremainsfocusedonthephenomenonoforiginationwithregardtothemind,onthephenomenonofpassingawaywithregardtothemind,oronthephenomenonoforigination&passingawaywithregardtothemind.Orhismindfulnessthat‘Thereisamind’ismaintainedtotheextentofknowledge&remembrance.Andheremainsindependent,unsustainedby[notclingingto]anythingintheworld.Thisishowamonkremainsfocusedonthemindin&ofitself.

D . M ENTA L QUAL I T I E S

“Andhowdoesamonkremainfocusedonmentalqualitiesin&ofthemselves?

“[1]Thereisthecasewhereamonkremainsfocusedonmentalqualitiesin&ofthemselveswithreferencetothefivehindrances.Andhowdoesamonkremainfocusedonmentalqualitiesin&ofthemselveswithreferencetothefivehindrances?Thereisthecasewhere,therebeingsensualdesirepresentwithin,amonkdiscerns,‘Thereissensualdesirepresentwithinme.’Or,therebeingnosensualdesirepresentwithin,hediscerns,‘Thereisnosensualdesirepresentwithinme.’Hediscernshowthereisthearisingofunarisensensualdesire.Andhediscernshowthereistheabandoningofsensualdesireonceithasarisen.Andhediscernshowthereisnofurtherappearanceinthefutureofsensualdesirethathasbeenabandoned.[Thesameformulaisrepeatedfortheremaininghindrances:illwill,sloth&drowsiness,restlessness&anxiety,anduncertainty.]

“Inthiswayheremainsfocusedinternallyonmentalqualitiesin&ofthemselves,orexternallyonmentalqualitiesin&ofthemselves,orbothinternally&externallyonmentalqualitiesin&ofthemselves.Orheremainsfocusedonthephenomenonoforiginationwithregardtomentalqualities,onthephenomenonofpassingawaywithregardtomentalqualities,oronthephenomenonoforigination&passingawaywithregardtomentalqualities.Orhismindfulnessthat‘Therearementalqualities’ismaintainedtotheextentofknowledge&remembrance.Andheremainsindependent,unsustainedby[notclingingto]anythingintheworld.Thisishowamonkremainsfocusedonmentalqualitiesin&ofthemselveswithreferencetothe

fivehindrances.“[2]Andfurther,themonkremainsfocusedonmentalqualitiesin&of

themselveswithreferencetothefiveclinging-aggregates.Andhowdoesamonkremainfocusedonmentalqualitiesin&ofthemselveswithreferencetothefiveclinging-aggregates?Thereisthecasewhereamonk(discerns):‘Suchisform,suchitsorigination,suchitsdisappearance.Suchisfeeling…Suchisperception…Sucharefabrications…Suchisconsciousness,suchitsorigination,suchitsdisappearance.’

“Inthiswayheremainsfocusedinternallyonmentalqualitiesin&ofthemselves,orexternallyonmentalqualitiesin&ofthemselves,orbothinternally&externallyonmentalqualitiesin&ofthemselves.Orheremainsfocusedonthephenomenonoforiginationwithregardtomentalqualities,onthephenomenonofpassingawaywithregardtomentalqualities,oronthephenomenonoforigination&passingawaywithregardtomentalqualities.Orhismindfulnessthat‘Therearementalqualities’ismaintainedtotheextentofknowledge&remembrance.Andheremainsindependent,unsustainedby[notclingingto]anythingintheworld.Thisishowamonkremainsfocusedonmentalqualitiesin&ofthemselveswithreferencetothefiveclinging-aggregates.

“[3]Andfurther,themonkremainsfocusedonmentalqualitiesin&ofthemselveswithreferencetothesixfoldinternal&externalsensemedia.Andhowdoesamonkremainfocusedonmentalqualitiesin&ofthemselveswithreferencetothesixfoldinternal&externalsensemedia?Thereisthecasewherehediscernstheeye,hediscernsforms,hediscernsthefetterthatarisesdependentonboth.Hediscernshowthereisthearisingofanunarisenfetter.Andhediscernshowthereistheabandoningofafetteronceithasarisen.Andhediscernshowthereisnofurtherappearanceinthefutureofafetterthathasbeenabandoned.[Thesameformulaisrepeatedfortheremainingsensemedia:ear,nose,tongue,body,&intellect.]

“Inthiswayheremainsfocusedinternallyonmentalqualitiesin&ofthemselves,orexternallyonmentalqualitiesin&ofthemselves,orbothinternally&externallyonmentalqualitiesin&ofthemselves.Orheremainsfocusedonthephenomenonoforiginationwithregardtomentalqualities,onthephenomenonofpassingawaywithregardtomentalqualities,oronthephenomenonoforigination&passingawaywithregardtomentalqualities.Orhismindfulnessthat‘Therearementalqualities’ismaintainedtotheextentofknowledge&remembrance.Andheremainsindependent,unsustainedby[notclingingto]anythingintheworld.Thisishowamonkremainsfocusedonmentalqualitiesin&ofthemselveswithreferencetothe

sixfoldinternal&externalsensemedia.“[4]Andfurther,themonkremainsfocusedonmentalqualitiesin&of

themselveswithreferencetothesevenfactorsforawakening.Andhowdoesamonkremainfocusedonmentalqualitiesin&ofthemselveswithreferencetothesevenfactorsforawakening?Thereisthecasewhere,therebeingmindfulnessasafactorforawakeningpresentwithin,hediscerns,‘Mindfulnessasafactorforawakeningispresentwithinme.’Or,therebeingnomindfulnessasafactorforawakeningpresentwithin,hediscerns,‘Mindfulnessasafactorforawakeningisnotpresentwithinme.’Hediscernshowthereisthearisingofunarisenmindfulnessasafactorforawakening.Andhediscernshowthereistheculminationofthedevelopmentofmindfulnessasafactorforawakeningonceithasarisen.[Thesameformulaisrepeatedfortheremainingfactorsforawakening:analysisofqualities,persistence,rapture,serenity,concentration,&equanimity.]

“Inthiswayheremainsfocusedinternallyonmentalqualitiesin&ofthemselves,orexternallyonmentalqualitiesin&ofthemselves,orbothinternally&externallyonmentalqualitiesin&ofthemselves.Orheremainsfocusedonthephenomenonoforiginationwithregardtomentalqualities,onthephenomenonofpassingawaywithregardtomentalqualities,oronthephenomenonoforigination&passingawaywithregardtomentalqualities.Orhismindfulnessthat‘Therearementalqualities’ismaintainedtotheextentofknowledge&remembrance.Andheremainsindependent,unsustainedby[notclingingto]anythingintheworld.Thisishowamonkremainsfocusedonmentalqualitiesin&ofthemselveswithreferencetothesevenfactorsforawakening.

“[5]Andfurther,themonkremainsfocusedonmentalqualitiesin&ofthemselveswithreferencetothefournobletruths.Andhowdoesamonkremainfocusedonmentalqualitiesin&ofthemselveswithreferencetothefournobletruths?Thereisthecasewherehediscerns,asithascometobe,that‘Thisisstress…Thisistheoriginationofstress…Thisisthecessationofstress…Thisisthewayleadingtothecessationofstress.’

“[a]Nowwhatisthenobletruthofstress?Birthisstressful,agingisstressful,deathisstressful;sorrow,lamentation,pain,distress,&despairarestressful;associationwiththeunbelovedisstressful;separationfromthelovedisstressful;notgettingwhatiswantedisstressful.Inshort,thefiveclinging-aggregatesarestressful.

“Andwhatisbirth?Whateverbirth,takingbirth,descent,coming-to-be,coming-forth,appearanceofaggregates,&acquisitionof(sense)mediaofthevariousbeingsinthisorthatgroupofbeings:Thisiscalledbirth.

“Andwhatisaging?Whateveraging,decrepitude,brokenness,graying,wrinkling,declineoflife-force,weakeningofthefacultiesofthevariousbeingsinthisorthatgroupofbeings:Thisiscalledaging.

“Andwhatisdeath?Whateverdeceasing,passingaway,breakingup,disappearance,dying,death,completionoftime,breakupoftheaggregates,castingoffofthebody,interruptionofthelifefacultyofthevariousbeingsinthisorthatgroupofbeings:Thisiscalleddeath.

“Andwhatissorrow?Whateversorrow,sorrowing,sadness,inwardsorrow,inwardsadnessofanyonesufferingfrommisfortune,touchedbyapainfulthing:Thisiscalledsorrow.

“Andwhatislamentation?Whatevercrying,grieving,lamenting,weeping,wailing,lamentationofanyonesufferingfrommisfortune,touchedbyapainfulthing:Thisiscalledlamentation.

“Andwhatispain?Whateverisexperiencedasbodilypain,bodilydiscomfort,painordiscomfortbornofbodilycontact:Thisiscalledpain.

“Andwhatisdistress?Whateverisexperiencedasmentalpain,mentaldiscomfort,painordiscomfortbornofmentalcontact:Thisiscalleddistress.

“Andwhatisdespair?Whateverdespair,despondency,desperationofanyonesufferingfrommisfortune,touchedbyapainfulthing:Thisiscalleddespair.

“Andwhatisthestressofassociationwiththeunbeloved?Thereisthecasewhereundesirable,unpleasing,unattractivesights,sounds,aromas,flavors,ortactilesensationsoccurtoone;oronehasconnection,contact,relationship,interactionwiththosewhowishoneill,whowishforone’sharm,whowishforone’sdiscomfort,whowishonenosecurityfromtheyoke.Thisiscalledthestressofassociationwiththeunbeloved.

“Andwhatisthestressofseparationfromtheloved?Thereisthecasewheredesirable,pleasing,attractivesights,sounds,aromas,flavors,ortactilesensationsdonotoccurtoone;oronehasnoconnection,nocontact,norelationship,nointeractionwiththosewhowishonewell,whowishforone’sbenefit,whowishforone’scomfort,whowishonesecurityfromtheyoke,norwithone’smother,father,brother,sister,friends,companions,orrelatives.Thisiscalledthestressofseparationfromtheloved.

“Andwhatisthestressofnotgettingwhatiswanted?Inbeingssubjecttobirth,thewisharises,‘O,maywenotbesubjecttobirth,andmaybirthnotcometous.’Butthisisnottobeachievedbywishing.Thisisthestressofnotgettingwhatiswanted.Inbeingssubjecttoaging…illness…death…sorrow,lamentation,pain,distress,&despair,thewisharises,‘O,maywe

notbesubjecttoaging…illness…death…sorrow,lamentation,pain,distress,&despair,andmayaging…illness…death…sorrow,lamentation,pain,distress,&despairnotcometous.’Butthisisnottobeachievedbywishing.Thisisthestressofnotgettingwhatiswanted.

“Andwhatarethefiveclinging-aggregatesthat,inshort,arestressful?Theformclinging-aggregate,thefeelingclinging-aggregate,theperceptionclinging-aggregate,thefabricationsclinging-aggregate,theconsciousnessclinging-aggregate:Thesearecalledthefiveclinging-aggregatesthat,inshort,arestressful.

“Thisiscalledthenobletruthofstress.“[b]Andwhatisthenobletruthoftheoriginationofstress?Thecraving

thatmakesforfurtherbecoming—accompaniedbypassion&delight,relishingnowhere&nowthere—i.e.,sensuality-craving,becoming-craving,andnon-becoming-craving.

“Andwheredoesthiscraving,whenarising,arise?Andwhere,whendwelling,doesitdwell?Whateverisendearing&alluringintermsoftheworld:thatiswherethiscraving,whenarising,arises.Thatiswhere,whendwelling,itdwells.

“Andwhatisendearing&alluringintermsoftheworld?Theeyeisendearing&alluringintermsoftheworld.Thatiswherethiscraving,whenarising,arises.Thatiswhere,whendwelling,itdwells.

“Theear.…Thenose.…Thetongue.…Thebody.…Theintellect.…“Forms.…Sounds.…Aromas.…Tastes.…Tactilesensations.…Ideas.…“Eye-consciousness.…Ear-consciousness.…Nose-consciousness.…

Tongue-consciousness.…Body-consciousness.…Intellect-consciousness.…“Eye-contact.…Ear-contact.…Nose-contact.…Tongue-contact.…Body-

contact.…Intellect-contact.…“Feelingbornofeye-contact.…Feelingbornofear-contact.…Feelingborn

ofnose-contact.…Feelingbornoftongue-contact.…Feelingbornofbody-contact.…Feelingbornofintellect-contact.…

“Perceptionofforms.…Perceptionofsounds.…Perceptionofaromas.…Perceptionoftastes.…Perceptionoftactilesensations.…Perceptionofideas.…

“Intentionforforms.…Intentionforsounds.…Intentionforaromas.…Intentionfortastes.…Intentionfortactilesensations.…Intentionforideas.…

“Cravingforforms.…Cravingforsounds.…Cravingforaromas.…Cravingfortastes.…Cravingfortactilesensations.…Cravingforideas.…

“Thoughtdirectedatforms.…Thoughtdirectedatsounds.…Thoughtdirectedataromas.…Thoughtdirectedattastes.…Thoughtdirectedattactilesensations.…Thoughtdirectedatideas.…

“Evaluationofforms.…Evaluationofsounds.…Evaluationofaromas.…Evaluationoftastes.…Evaluationoftactilesensations.…Evaluationofideasisendearing&alluringintermsoftheworld.Thatiswherethiscraving,whenarising,arises.Thatiswhere,whendwelling,itdwells.

“Thisiscalledthenobletruthoftheoriginationofstress.“[c]Andwhatisthenobletruthofthecessationofstress?The

remainderlessfading&cessation,renunciation,relinquishment,release,&lettinggoofthatverycraving.

“Andwhere,whenbeingabandoned,isthiscravingabandoned?Andwhere,whenceasing,doesitcease?Whateverisendearing&alluringintermsoftheworld:thatiswhere,whenbeingabandoned,thiscravingisabandoned.Thatiswhere,whenceasing,itceases.

“Andwhatisendearing&alluringintermsoftheworld?Theeyeisendearing&alluringintermsoftheworld.Thatiswhere,whenbeingabandoned,thiscravingisabandoned.Thatiswhere,whenceasing,itceases.