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Eyes. the Discernment That Comes from Developing the Mind, Though, Is Lik Waking up and Seeing the Truth-Past, Present, And Ture-In All Four Directions

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Eyes. the Discernment� That Comes from Developing the Mind, Though, Is Lik� Waking up and Seeing the Truth-Past, Present, And� Ture-In All Four Directions B^^^^Br"^ - Downloaded from https://www.holybooks.com USA May May Please note: All W.A.V.E. reprints are strictly for free distribution. This is to ensurethat the sponsors' intention - the promulgation of the Dhamma for the benefit of all living beings - is achieved without hindrance. Wewould like to expressour admirationto our sponsorsfor their generosity. May 1hemerit of their act help speedthem to Nibbana. 4 Printed for free distribution as a gift of DHAMMA Downloaded from https://www.holybooks.com u o i n s ! P 3 3 J J O QA3JJJO) n OJPSSIUPIUPU1 3U1 LUOJ. PISUPJ NVV O SSUIU3P3I 3 LUOJ A8oiouiu u 1N3I/WI3DS O H Downloaded from https://www.holybooks.com CONTENTS Introduction FROMThe Craft of theHeart: Introduction FROMKeeping the Breath in Mind: Method Two / 10 FROMThe Path to Peace& Freedomfor theMind / 18 Dhamma Talks I 36 FROMFrames of Reference/ 42 FROMThe Craft of the Heart: Conclusion/ 59 FROMThe Autobiography / 70 Epilogue I 77 Glossary/ 80 Downloaded from https://www.holybooks.com CWHQVl/WHa 331 NVV V 4*.» 4ft-* "*J ft«« 1Pfj -" 4* 4 * *,.** . ft» frib4.4*f**f*i4i4+ . 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" " * v *T**l'P*ft*ftPf'444fe4ft4ft4"44*P4hftBi4ftftftl44ftftftift*Jftft4ft BB»4ft*ft*PPPB**ftftpftpftpp ++ ""4 P 4 *'**"'ft4 «444*"|ft4»444 ft *ft P 4' .4*. 4* 44>ft 4 4+4- P-Pfr .V' *x** - V.'.V/ V.V'** r* P *********** ** *"*"* .v.-.v,v.v.-. .*4_* 4"4 ft ft .4^*" *.tP. ** 4i 4- »PPP.*J1-h*444ri*4»i4V4' *" P P+4 **_* a **A P 41 441 "4 " P ft ft 4ft ft"4 * 4 4 4 *B 4 * * -.WS»4- *»ft» * B 4 "P I ftftfttf ft 4 ft4 44 4 *41 P4 f4P"4 ft4 44 ft4 ft 4 P" * B *"*4>p * p .*p " 4*4* ""PI *P * i_ ____,_ ft4 - - -- " "4 ft Wt 444>44P Downloaded from https://www.holybooks.com Downloaded from https://www.holybooks.com NTRODUCT ON This anthology, drawn from the teachings of Phra Ajaan Lee Dhammadharo, provides an introduction to the basic outlines of his thought and the method of meditation he taught. The first excerpt, from The Craft of the Heart, was writ- ten shortly after he had received training from Phra Ajaan Mun Bhuridatto. In it, Ajaan Lee shows how he regarded the stateof meditation practice in Thailand at the time, and gives some ideas of why he himself had chosenthe path of becoming a meditating monk. The passagefrom Keepingthe Breathin Mind details the method of meditation he developed and taught in the later years of his life. The passagefrom ThePath to Peaceand Freedom for theMind elaborateson a themehe had learnedfrom Ajaan Mun: that there are no sharp boundaries among the prac- tice of virtue, concentration, and discernment, and that all three of these aspects of the path are mutually reinforcing. The three excerpts from Dhamma talks make a similar point: that there is no sharp division betweenthe practiceof tranquility meditation and insight meditation. They also emphasizethe role played by experimentingand using one's powers of observation in developing meditation as a skill. The excerpts from Framesof Referenceand BasicThemes deal with the development of discernment, particularly with regard to detecting the currents of the mind-both those that flow out and get involved with the world, and those that spin around with reference to the mind in the present-so as to touch the aspect of the mind that doesn't flow, even to the present moment. The next excerpt, from the concluding section of The Craft of the Heart, discusses the goal of the practice as a supreme awareness, beyond all suppositions. Downloaded from https://www.holybooks.com ntroduction Th is wed by an exce m A ^ L Autobiographyin which he discussesso f the lessonsh learned by living in the forest. Th ; concluding Epilogue, drawn m tw A Lee's talks, touches on the goal at the end of the path My hope is that this anthology will inspire th der t th r plore Ajaan Lee's teac both through read ingm of his writings and through putting th nr insight; to practice. Thanissaro Bhikkhu Metta Forest Monastery Valley Center,CA 92082-1409USA August, 2002 Downloaded from https://www.holybooks.com FROM THE CRAFT OF THE HEART NTRODUCTION When I first becameaware of the conflicting views held by people who practice- and of how ill-informed they are- I felt inspired by their desire to learn the truth, but at the same time dismaed over their views: right mixed with wrong, somepeople saying that nibbanaand the paths lead it still exist others maintainin that nibbana passed away and can no longer be attained. This latter belief is a particular causefor dismay, becausea desire for nibbana is what has led us all to submit ourselves to the practice of the Buddha's teachingsin the first place. If we don't have such a desire, we aren't likely to be especially sincere in our practice; and if we aren't sincere, our practice will be in vain as far as the benefits the Buddha intended for us are concerned, because the Buddha's sole purpose in teaching was to liberate living beings from suffering and stress. If we were to worm our way in as parasites on his religion, it would run counter to his compassionate inten- tions toward us. Each and every one of us aims for what is good, so we should pay heed to whatever factors may lead to release from suffering and stress. Don't let the Buddha's teaching pass by you in vain. By and large, from what I've seen of people who prac- tice, a great many of them train themselves in ways that mix right with wrong, and then set themselves up as teach- ers, instructing their pupils in line with their various theories about jhana, concentration, nibbana,and the stream leading to it. The lowest level are those who get so caught up with their own views and opinions that their teachings Downloaded from https://www.holybooks.com 4 e Craftof theHeart can become detrimental-saying, for example, that we don't have enough merit to practice, that we've been born too late for nibbana and the paths leading to it, and so have to give up our practice. (Opinions of this sort run the gamut from crude to middling to subtle.) But no matter what level a person may know, if he does- n't know the hearts and minds of others, he'll have great difficulty in making his teachings effective and beneficial. Even though he may have good intentions, if he lacks knowledge of those he is teaching, progress will be difficult. The Buddha, whenever he taught, knew the capabilities and dispositions of his listeners, and the level of teaching for which they were ripe. He then tailored his teachings to suit their condition, which was why he was able to get good results. Even though he had a lot of seed to sow, he planted it only where he knew it would sprout. If he saw that the soil was barren or the climate harsh, he wouldn't plant any seed at all. But as for us, we have only a fistful of rice and yet we cast it along a mountain spine or in the belly of the sea, and so get either meager results or none at all. Thus in this book I have included teachings on every level-elementary, intermediate, and advanced-leaving it up to the reader to pick out the teachings intended for his or her own level of attainment.
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