[AjahnLeeDhammadharo]InnerStrength

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[Ajahn Lee Dhammadharo]Inner Strength


Part Three:
Inner Release
The Truth & its Shadows
Undated, 1959
The Dhamma of attainment is something cool, clean, and clear. It doesn't take birth, age, grow ill, or die. Whoever works earnestly at the Dhamma of study and practice will give rise to the Dhamma of attainment without a doubt. The Dhamma of attainment is paccattam: You have to know it for yourself.
* * *
We should make a point of searching for whatever will give rise to discernment. Sutamaya-pa??a: Listen to things that are worth listening to. Cintamaya-pa??a: Once you've listened, evaluate what you've learned. Don't accept it or reject it right off hand. Bhavanamaya-pa??a: Once you've put what you've learned to the test, practice in line with it. This is the highest perfection of discernment — liberating insight. You know what kinds of stress and pain should be remedied and so you remedy them. You know what kinds shouldn't be remedied and so you don't.
For the most part we're really ignorant. We try to remedy the things that shouldn't be remedied, and it just doesn't work — because there's one kind of stress that should simply be observed and shouldn't be fiddled with at all. Like a rusty watch: Don't polish away any more rust than you should. If you go taking it apart, the whole thing will stop running for good. What this means is that once you've seen natural conditions for what they truly are, you have to let them be. If you see something that should be fixed, you fix it. Whatever shouldn't be fixed, you don't. This takes a load off the heart.
Ignorant people are like the old woman who lit a fire to cook her rice and, when her rice was cooked, had her meal. When she had finished her meal, she sat back and had a cigar. It so happened that when she lit her cigar with one of the embers of the fire, it burned her mouth. 'Damned fire,' she thought. 'It burned my mouth.' So she put all her matches in a pile and poured water all over them so that there wouldn't be any more fire in the house — just like a fool with no sense at all. The next day, when she wanted fire to cook her meal, there wasn't any left. At night, when she wanted light, she had to go pestering her neighbors, asking this person and that, and yet still she hated fire. We have to learn how to make use of things and to have a sense of how much is enough. If you light only a little fire, it'll be three hours before your rice is cooked. The fire isn't enough for your food. So it is with us: We see stress as something bad and so try to remedy it — keeping at it with our eyes closed, as if we were blind. No matter how much we treat it, we never get anywhere at all.
People with discernment will see that stress is of two kinds: (1) physical stress, or the inherent stress of natural conditions; and (2) mental stress, or the stress of defilement. Once there's birth, there has to be aging, illness, and death. Whoever tries to remedy aging can keep at it till they're withered and gray. When we try to remedy illness, we're usually like the old woman pouring water all over her matches. Sometimes we treat things just right, sometimes we don't — as when the front step gets cracked, and we dismantle the house right up to the roof.
Illness is something that everyone has, in other words, the diseases that appear in the various parts of the body. Once we've treated the disease in our eyes, it'll go appear in our ears, nose, in front, in back, in our arm, our hand, our foot, etc., and then it'll sneak inside. Like a person trying to catch hold of an eel: The more you try to catch it, the more it slips off every which way. And so we keep on treating our diseases till we die. Some kinds of disease will go away whether we treat them or not. If it's a disease that goes away with treatment, then take medicine. If it's one that goes away whether we treat it or not, why bother? This is what it means to have discernment.
Ignorant people don't know which kinds of stress should be treated and which kinds shouldn't, and so they put their time and money to waste. As for intelligent people, they see what should be treated and they treat it using their own discernment. All diseases arise either from an imbalance in the physical elements or from kamma. If it's a disease that arises from the physical elements, we should treat it with food, medicine, etc. If it arises from kamma, we have to treat it with the Buddha's medicine. In other words, stress and pain that arise from the heart, if we treat them with food and medicine, won't respond. We have to treat them with the Dhamma. Whoever knows how to manage this is said to have a sense of how to observe and diagnose stress.
If we look at it in another way, we'll see that aging, illness, and death are simply the shadows of stress and not its true substance. People lacking discernment will try to do away with the shadows, which leads only to more suffering and stress. This is because they aren't acquainted with what the shadows and substance of stress come from. The essence of stress lies with the mind. Aging, illness, and death are its shadows or effects that show by way of the body. When we want to kill our enemy and so take a knife to stab his shadow, how is he going to die? In the same way, ignorant people try to destroy the shadows of stress and don't get anywhere. As for the essence of stress in the heart, they don't think of remedying it at all. This ignorance of theirs is one form of avijja, or unawareness.
To look at it in still another way, both the shadows and the real thing come from tanha, craving. We're like a person who has amassed a huge fortune and then, when thieves come to break in, goes killing the thieves. He doesn't see his own wrong-doing and sees only the wrong-doing of others. Actually, once he's piled his house full in this way, thieves can't help but break in. In the same way, people suffer from stress and so they hate it, and yet they don't make the effort to straighten themselves out.
Stress comes from the three forms of craving, so we should kill off craving for sensuality, craving for becoming, and craving for no becoming. These things are fabricated in our own heart, and we have to know them with our own mindfulness and discernment. Once we've contemplated them until we see, we'll know: 'This sort of mental state is craving for sensuality; this sort is craving for becoming; and this sort, craving for no becoming.'
People with discernment will see that these things exist in the heart in subtle, intermediate, and blatant stages, just as a person has three stages in a lifetime: youth, middle age, and old age. 'Youth' is craving for sensuality. Once this thirst arises in the heart, it wavers and moves — this is craving for becoming — and then takes shape as craving for no further becoming — a sambhavesin with its neck stretched out looking for its object, causing itself stress and pain. In other words, we take a liking to various sights, sounds, smells, flavors, etc., and so fix on them, which brings us stress. So we shouldn't preoccupy ourselves with sights, sounds, etc., that provoke greed, anger, or delusion (craving for sensuality), causing the mind to waver and whisk out with concepts (this is craving for becoming; when the mind sticks with its wavering, won't stop repeating its motions, that's craving for no further becoming).
When we gain discernment, we should destroy these forms of craving with anulomika-?ana, knowledge in accordance with the four Noble Truths, knowing exactly how much ease and pleasure the mind has when cravings for sensuality, becoming, and no becoming all disappear. This is called knowing the reality of disbanding. As for the cause of stress and the path to the disbanding of stress, we'll know them as well.
Ignorant people will go ride in the shadow of a car — and they'll end up with their heads bashed in. People who don't realize what the shadows of virtue are, will end up riding only the shadows. Words and deeds are the shadows of virtue. Actual virtue is in the heart. The heart at normalcy is the substance of virtue. The substance of concentration is the mind firmly centered in a single preoccupation without any interference from concepts or mental labels. The bodily side to concentration — when our mouth, eyes, ears, nose, and tongue are quiet — is just the shadow, as when the body sits still, its mouth closed and not speaking with anyone, its nose not interested in any smells, its eyes closed and not interested in any objects, etc. If the mind is firmly centered to the level of fixed penetration, then whether we sit, stand, walk, or lie down, the mind doesn't waver.
Once the mind is trained to the level of fixed penetration, discernment will arise without our having to search for it, just like an imperial sword: When it's drawn for use, it's sharp and flashing. When it's no longer needed, it goes back in the scabbard. This is why we are taught,
mano-pubbangama dhamma mano-settha mano-maya:
The mind is the most extraordinary thing there is. The mind is the source of the Dhamma.
This is what it means to know stress, its cause, its disbanding, and the path to its disbanding. This is the substance of virtue, concentration, and discernment. Whoever can do this will reach release: nibbana. Whoever can give rise to the Dhamma of study and practice within themselves will meet with the Dhamma of attainment without a doubt. This is why it's said to be sanditthiko, visible in the present; akaliko, bearing fruit no matter what the time or season. Keep working at it always.
Beyond Right & Wrong
January 17, 1959
For the heart to go and do harm to other people, we first have to open the way for it. In other words, we start out by doing harm to ourselves, and this clears the way from inside the house for us to go out and do harm to people outside.
The intention to do harm is a heavy form of self-harm. At the very least, it uses up our time and destroys our opportunity to do good. We have to wipe it out with the intention not to do harm — or in other words, with concentration. This is like seeing that there's plenty of unused space in our property and that we aren't making enough for our living. We'll have to leap out into the open field so as to give ourself the momentum for doing our full measure of goodness as the opportunity arises.
* * *
Nekkhamma-sankappo (thoughts of renunciation), i.e., being at ease in quiet, solitary places. Abyapada-sankappo (thoughts of non-anger): We don't have to think about our own bad points or the bad points of others. Avihinsa-sankappo (thoughts of not doing harm), not creating trouble or doing harm to ourselves, i.e., (1) not thinking about our own shortcomings, which would depress us; (2) if we think about our own shortcomings, it'll spread like wildfire to the shortcomings of others. For this reason, wise people lift their thoughts to the level of goodness so that they can feel love and good will for themselves, and so that they can then feel love and good will for others as well.
When our mind has these three forms of energy, it's like a table with three legs that can spin in all directions. To put it another way, once our mind has spun up to this high a level, we can take pictures of everything above and below us. We'll develop discernment like a bright light or like binoculars that can magnify every detail. This is called ?ana — intuitive awareness that can know everything in the world: Lokavidu.
The discernment here isn't ordinary knowledge or insight. It's a special cognitive skill, the skill of the Noble Path. We'll give rise to three eyes in the heart, so as to see the reds and greens, the highs and lows of the mundane world: a sport for those with wisdom. Our internal eyes will look at the Dhamma in front and behind, above and below and all around us, so as to know all the ins and outs of goodness and evil. This is discernment. We'll be at our ease, feeling pleasure with no pain interfering at all. This is called vijja-carana-sampanno — being fully equipped with cognitive skill.
A person whose heart has discernment is capable of helping the nation and the religion, just as a farmer who grows rice that can be sold both inside and outside the country strengthens the nation's economy. A person without discernment will make the religion degenerate. When he brings disaster on himself, the disaster will have to spread to others as well. In other words, a single, solitary person with no goodness to him — nothing but defilements and craving — can do evil to the point where he wipes himself out, and it will spread to wipe out people all over the country. But when a person has the three above virtues in his or her heart, they will turn into the strength of concentration. The heart will be as clear as crystal or a diamond. The whole world will become transparent. Discernment will arise, the skill of liberating insight, and intuitive understanding, all at once.
Whoever sees the world as having highs and lows doesn't yet have true intuitive discernment. Whoever has the eye of intuition will see that there are no highs, no lows, no rich, no poor. Everything is equal in terms of the three common characteristics: inconstant, stressful, and not-self. It's like the equality of democracy. Their home is the same as our home, with no differences at all. People commit burglaries and robberies these days because they don't see equality. They think that this person is good, that person isn't; this house is a good place to eat, that house isn't; this house is a good place to sleep, that house isn't, etc. It's because they don't have insight, the eye of discernment, that there's all this confusion and turmoil.
* * *
Keep your attention focused exclusively on the body — a cubit wide, a fathom long, a span thick. This is the middle path. If you make your awareness of the breath too narrow, you'll end up sitting stock stiff, with no alertness at all. If you make your awareness too broad — all the way to heaven and hell — you can end up falling for aberrant perceptions. So neither extreme is good. You have to keep things moderate and just right if you want to be on the right track. If you don't have a sense of how to practice correctly, then even if you ordain until you die buried in heaps of yellow robes, you won't succeed in the practice. You lay people can sit in concentration till your hair turns white, your teeth fall out, and your backs get all crooked and bent, but you'll never get to see nibbana.
If we can get our practice on the Noble Path, though, we'll enter nibbana. Virtue will disband, concentration will disband, discernment will disband. In other words, we won't dwell on our knowledge or discernment. If we're intelligent enough to know, we simply know, without taking intelligence as being an essential part of ourselves. On the lower level, we're not stuck on virtue, concentration, or discernment. On a higher level, we're not stuck on the stages of stream-entry, once-returning, or nonreturning. Nibbana isn't stuck on the world, the world isn't stuck on nibbana. Only at this point can we use the term 'arahant'.
This is where we can relax. They can say inconstant, but it's just what they say. They can say stress, but it's just what they say. They can say not-self, but it's just what they say. Whatever they say, that's the way it is. It's true for them, and they're completely right — but completely wrong. As for us, only if we can get ourselves beyond right and wrong will we be doing fine. Roads are built for people to walk on, but dogs and cats can walk on them as well. Sane people and crazy people will use the roads: They didn't build the roads for crazy people, but crazy people have every right to use them. As for the precepts, even fools and idiots can observe them. The same with concentration: Crazy or sane, they can come and sit. And discernment: We all have the right to come and talk our heads off, but it's simply a question of being right or wrong.
None of the valuables of the mundane world give any real pleasure. They're nothing but stress. They're good as far as the world is concerned, but nibbana doesn't have any need for them. Right views and wrong views are an affair of the world. Nibbana doesn't have any right views or wrong views. For this reason, whatever is a wrong view, we should abandon. Whatever is a right view, we should develop — until the day it can fall from our grasp. That's when we can be at our ease.
Point Zero
April 22, 1957
''Asokaram, the night of April 22, 1957: After we had gathered at the meditation hall and said our chants, Ajaan Lee delivered a sermon. At first, all I heard was the opening phrase, 'namo tassa, etc.,' without hearing what Pali stanza he was going to take as his theme, as his voice was very weak and the wind outside so strong that my ears were ringing. So I tried to still my mind and keep listening, even though I couldn't make out a word he said until the sermon was almost over, when I was able to catch the following:"
To purify the heart, we have to disentangle our attachments to self, to the body, to mental phenomena, and to all the objects that come passing in through the senses. Keep the mind intent on concentration. Keep it one at all times. Don't let it become two, three, four, five, etc., because once you've made the mind one, it's easy to make it zero. Simply cut off the little 'head' and pull the two ends together. But if you let the mind become many, it's a long, difficult job to make it zero.
And another thing: If you put the zero after other numbers, they become ten, twenty, thirty, forty, fifty, hundreds, thousands, on to infinity. But if you put the zero's first, even if you have ten thousand of them, they don't count. So it is with the heart: Once we've turned it from one to zero and put the zero first, then other people can praise or criticize us as they like but it won't count. Good doesn't count, bad doesn't count. This is something that can't be written, can't be read, that we can understand only for ourselves.
When there's no more counting like this, the heart attains purity and the highest happiness, as in the Pali stanza
nibbanam paramam su??am
nibbanam paramam sukham.
which means, 'Nibbana is the ultimate void, emptiness, zero. Nibbana is the ultimate ease.'
This is why we're taught to make the mind one at all times — so that we can easily erase it into zero. Once we can make it zero, we're bound to loosen our attachments to all things. Our heart will reach purity —
which is nibbana.