Introduction

This book on the frames of reference is based to some extent on my own thoughts and opinions. In some spots it may not be directly in line with the original texts, because my primary aim has been to get to the heart of the matter so that it can be conveniently put into practice. Those who hold zealously to the texts may feel that what I have written is wrong; but as for me, I feel that whoever is able to practice in line with what is written here will find that it can be taken as a guide to the true principles of concentration, discernment, and release. To hold to the texts isn’t wrong, but they should be held to discerningly, just as in medicine: A doctor who thinks that the only way to cure a fever is to drink a concoction of boiled neem and quinine leaves is wrong. Some doctors may add the leaves of other trees and make it into a powder; some may make a concentrated extract; others may vary the dosage. In the same way, when practicing the Dhamma, to go no further than the texts may in some cases be wrong. Actually, any path that abandons defilement and brings relief from suffering is right. The value of medicine lies in its ability to cure disease; the value of a method of practice lies in its ability to abandon defilement. As far as I can see, there is nothing wrong with any method that has been found to work. In the end, all such methods must follow the basic principles of virtue, concentration, and discernment, and differ only as to whether they are crude or sophisticated, direct or indirect, fast or slow.

Now, I don’t want to set myself up as an absolute authority of any kind. Thus, I want you, the reader, to use your own discernment. Take whatever passage seems right for you as a basis for your practice. There is no need to follow the entire book. Simply focus on a single point, and that will be enough. Once you have mastered an important point, all the other sections will come together and connect right there.

When you are ready to meditate, you should try to find a quiet, solitary place to assist in your practice of the frames of reference. Otherwise, your practice won’t go smoothly, because solitude is desirable for all spiritual seekers in general. Just as a person who wants to look at his reflection in the water will be able to see himself clearly only when the water is still, with no wind rippling across the surface, in the same way, a person who wants peace that is subtle and profound has to conduct himself in this manner.

Or to put it another way, there has to be external peace and quiet before internal peace will arise. When both forms of peace are present, you will know and see the Dhamma as it actually is. So when you put this form of meditation into practice, you should first say your chants and pay respect to the Buddha in whatever way you are accustomed to, and then begin sitting in meditation. You are sure to obtain genuine results in line with what I have written here.

If there is anything defective or wrong in this book, I trust that the reader will show me forgiveness, for I’m not much of an expert when it comes to the texts. I’ve simply learned a few parts, and put them into practice.

One more point: This practice of training the heart is very important in that it forms the source of all goodness and merit; and whatever is the source of goodness and merit deserves special care and attention. The heart is a vessel for all that is good. When the heart is pure, any meritorious actions you may perform externally will truly foster happiness. External merit is like a tasty curry. If it’s served in a filthy dish, then even though the curry may be delicious, the person eating it won’t want to eat his fill because of the filth. But if the dish is clean and the curry delicious, the person eating is likely to eat with confidence to his heart’s content. In the same way, if the heart is clean, it will find itself attracted to performing externally meritorious actions. It will always be ready to make sacrifices, because in every case it will taste the nourishment of its goodness.

Not only that, a clean heart also forms the path for release from stress and suffering, leading ultimately to nibbāna. Those who are to reach the paths (magga) and fruitions (phala) leading to nibbāna will do so by way of the heart. If the heart isn’t trained, then no matter how much external goodness you may have, you won’t be able to reach nibbāna. Nibbāna can be attained only by training the heart in the practice of virtue, concentration, and discernment. Virtue forms the basis for concentration; concentration, the basis for discernment; and discernment, the basis for release. Concentration is especially important because it forms the basis for discernment and intuitive understanding (ñāṇa), which are the crucial factors of the path. You can’t do without concentration. If concentration is lacking, you can gain nothing but jumbled thoughts and obsessions, without any sound support.

Concentration is like a nail: and discernment, a hammer. If the nail isn’t held firm and straight, the hammer will strike it only hit-or-miss, and the nail will never get through the board. For the heart to penetrate the world and get through to the highest Dhamma, it must take a firm stance in concentration so as to give rise to intuitive understanding. Intuitive understanding can occur only to those who have centered the mind in concentration. As for discernment, it’s something we all have, but if it lacks intuitive understanding, it can never get beyond the world.

For this reason, we should all take an interest in the factors that form the path leading beyond suffering and stress to abundant wellbeing.

If you have questions about any part of this book, please feel free to ask at any time.

The merit coming from the writing of this book, I ask to dedicate to all those who have felt inspired to help pay for its printing costs so that it can be distributed freely as a gift of Dhamma. May the power arising from this gift bear them fruit, so that whatever they aspire to that is upright and just may succeed in bringing them happiness in every way.

Phra Ajaan Lee Dhammadharo