… You talk to yourself about which ways of breathing are
skillful, which ways of breathing are not, and how you might change
things. Once the breath is comfortable, how do you maintain that sense
of comfort? And when you can maintain it, how do you let it spread?
All that talking to yourself is fabrication. Then there’s
consciousness, which is aware of all …
… It can be the tip of the nose, the middle of the head, the
base of the throat, the chest, the abdomen.
When you find a spot that you like, then allow the breath at that spot
to feel comfortable: comfortable coming in, comfortable going out,
with no tension building up with the in-breath and no holding on to
tension or pushing out …
… May the jhana factors be balanced.” But
it doesn’t happen that way. You can’t just wish your way into these
things. You have to learn your skills. And saying Yes to the breath is
one skill. Learning how to say No to everything else is another skill.
All too often, when we say No to a thought, we clamp down on the …
… Either the life force was identical with the body, thus allowing no way for rebirth to occur after the body dies; or else there was a soul or life force separate from the body, which either died along with the body or else survived death. Yet when the Buddha’s contemporaries pressed him to take sides on this question and related questions, he consistently …
… All the qualities you develop are good qualities of mind, noble qualities of mind, which is why they say that the Dhamma is good in the beginning, good in the middle, good in the end.
The quality of ardency is especially important. It’s what helps the other good qualities of the mind grow. It’s part of right effort. Right effort involves three …
… You’ve strayed from the Middle Way, which is a mistake. Or you may see yourself as something you wouldn’t care to be: a pig or a dog, a bird or a rat, crippled or deformed. If you let yourself get upset or depressed, that’s indulgence in self-affliction—and again, you’ve strayed from the path and have fallen out of …
… way of approaching the step of gladdening the mind is to think
of the six kinds of delight that the Buddha talks about as being
conducive to the practice. The first is delight in the Dhamma. It’s
similar to recollection of the Dhamma. You think about what a great
Dhamma this is; how it’s admirable in the beginning, admirable in the
middle …
… If you can’t get your food in good ways, you’re going to
start getting it in bad ways. You can’t really trust yourself.”
But the Buddha isn’t telling you to just run away. If you’re going to
leave the world, he says, you’ve first got to develop all the good
qualities of the mind: your generosity, your virtue …
… You might
notice that sensation someplace in your hands or in your chest, at the
point of the sternum, which is a little breastbone that sticks out
between your ribs right in the middle of the chest. Anywhere you have
that sense of fullness, allow it to stay there. Make sure that the way
you breathe doesn’t disturb it.
Then allow it to …
… It could be the tip of the
nose, the middle of the chest, the abdomen, anywhere in the body. Then
try to keep that spot open and relaxed, all the way through the
in-breath, all the way through the out-. Don’t squeeze it out. Allow
it to remain open all the way through the breath process. A sense of
fullness will develop …
… The Dhamma is admirable in the beginning, admirable in the
middle, admirable in the end. It’s a good path all along the way.
Whatever’s required to make you want to follow it, talk to yourself in
that way. As long as the mind has energy to think, think in ways that
are positive. Try to find food in the path itself. Let …
… It might be down in the middle of the brain, in the area of the heart,
the area of the stomach, or some of the more outer parts of the body
that need to be refreshed. We look for these areas and refresh them
because the qualities of right concentration are pleasure and
refreshment. And you can create those qualities by the way you …
… But
if they see only one or two cases and then go out and say, “This is
the way it is in every case,” they can develop all kinds of wrong
views. Someone who sees the person who behaved in unskillful ways but
goes to a good destination will say, “There are no results of good or
bad actions.” Other people who see someone …
… After all, it’s all about the
middle way, right?” But the question about moderation in observing the
precepts: The precepts themselves already describe a moderate way of
life, a moderate path of practice, so you want to be strict in
adhering to them. That’s how you stay right there in the moderate
spot.
When things start going overboard is when you start …
… Notice what that does to your sense of what’s a comfortable way of
breathing, because sometimes a way of breathing that feels comfortable
when you’re focused on one spot doesn’t feel so comfortable when
you’re aware of the body as a whole. Think of the breathing as a
whole-body process.
There are lots of different ways of approaching this …
… Now, there are several ways of doing this. One is to banish all the
unskillful members. That’s what you have to do in the beginning: If
any unskillful thought comes up, you just say, “No, no, no. I am not
going there.” Sometimes you have to reinforce that determination with
reasons. As the Buddha said, one of the ways of dealing with
unskillful …
… That way, if the mind wants to jump into a
particular situation and say, “We’ve got to help it this way or change
it that way,” you can step back and ask, “Okay, is that really the
wisest thing to do? Or are you just being reactive or operating out of
fear?” In other words, the best expression of compassion or of
equanimity …
… Then King Pasenadi Kosala went to the Blessed One in the middle of the day and, on arrival, having bowed down to him, sat to one side. As he was sitting there, the Blessed One said to him: “Well now, great king, where are you coming from in the middle of the day?”
“Just now, lord, I was engaged in the sort of royal …
… It’s a good image to hold in mind, because once the way you
breathe does develop a sense of ease, well-being, then you try to work
that sense of ease and well-being through the body, leaving no dry
patches.
In the beginning, the body’s going to resist a little bit, because
there will be patterns of tension here and there …
… in different ways. As I said, first there’s just the energy
flowing through the body, then you perceive the breath as originating
in the body, then you allow it to spread smoothly. You think of that
sense of radiating energy from any of the resting spots that Ajaan Lee
talked about—the tip of the nose, the palate, the middle of the head …
5 : An Appropriate Frame | The Truth of Rebirth
… Either the life force was identical with the body, thus allowing no way for rebirth to occur after the body dies; or else there was a soul or life force separate from the body, which either died along with the body or else survived death. Yet when the Buddha’s contemporaries pressed him to take sides on this question and related questions, he consistently …
