1

Buddha’s Techniques and Lao Tzu’s Principals

Bhik-khu: A-na-la-ya’s and Sa-ya-daw U Si-la-nan-da’s translation adapted by Lama Jigme

Ma-ha Sa-ti-pat-tha-na Plus

The Greater “Four Bases of Mindfulness” and Loving Kindness
2015-a04-19a

Na-mo Tas-sa Bha-ga-va-to A-ra-ha-to

Sam-ma Sam-bud-dhas-sa

Homage to the Blessed One, the Worthy One,

the Fully Enlightened Buddha
 2

Preamble

Thus have I heard. On one occasion the Buddha, Gau-ta-ma

was living in Ku-rus,
where there was a market town of the Ku-rus
named Kam-ma-sa-dham-ma.

There the Blessed One addressed the Bhik-khus thus:

“Monks.”
And the Bhik-khus replied to him, “Venerable Sir.”
The Buddha spoke as follows:

Direct Path

This is the only way, Bhik-khus,

for the purification of beings,
for the overcoming of sorrow and lamentation,
for the disappearance of pain and grief… {Duk-kha/ suffering pg. 167}

for traversing the Nobel Path, for the realization of Nib-ba-na,

namely, the Four Bases of Mindfulness
{CESATION of suffering’s tyranny}
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Definition

What are the four? Herein, Bhik-khus,

a Monk dwells contemplating the body in the body,
ardently, clearly comprehending and mindful,
removing covetousness and grief in the world…

he dwells contemplating
the sensations in the sensations,
ardently, clearly comprehending and mindful,
removing desire and discontent in the world…
{the tyranny of Greed and Hate}
he dwells contemplating
the mind in the mind,
ardently, clearly comprehending and mindful,
removing desire and discontent in the world…
{the tyranny of Avarice and Aversion}
he dwells contemplating
the Dham-ma in dham-ma, {the Teachings in phenomena}
ardently, clearly comprehending and mindful,
removing desire and discontent in the world.
 4

I. The Contemplation of the Body in the Body

Mindfulness of Breathing

And how, Bhik-khus, does a Monk dwell

contemplating the body in the body?

Here, Bhik-khus, a Monk having

gone to the forest,
to the foot of a tree,
or to a secluded place…

sits down cross-legged, keeps

his upper body erect,
and directs mindfulness
toward the object of meditation.

Ever mindful, he breathes in,

ever mindful he breathes out.

Breathing in long, he knows

‘I breathe in long,’
breathing out long, he knows
‘I breathe out long.’

Breathing in short, he knows

‘I breathe in short,’
breathing out short, he knows
‘I breathe out short.’
 5

He trains thus: ‘I shall breathe in

experiencing the whole body,’
he trains thus: ‘I shall breathe out
experiencing the whole body.’

He trains thus: ‘I shall breathe in

calming the bodily formation,’
he trains thus: ‘I shall breathe out
calming the bodily formation.’

“Just as a skilled turner {of a lathe}

or his apprentice,
when making a long turn,
knows ‘I make a long turn,’

or when making a short

turn knows ‘I make a short turn’

so too, breathing in long,

he knows ‘I breathe in long,’
breathing out long, he knows
‘I breathe out long.’

Breathing in short, he knows

‘I breath in short,’
breathing out short, he knows
‘I breath out short.’

He trains thus: ‘I shall breathe in

experiencing the whole body,’
he trains thus: ‘I shall breathe out
experiencing the whole body.’
 6

He trains thus: ‘I shall breathe in

calming the bodily formation,’
he trains thus: ‘I shall breathe out
calming the bodily formation.’
 7

Body’s First Refrain

“In this way, in regard to the body

he abides contemplating the body internally,
or he abides contemplating
the body externally…

or he abides contemplating the body

both internally and externally.

He abides contemplating
the nature of arising in the body,
or he abides contemplating
the nature of passing away in the body…

or he abides contemplating
the nature of both arising and passing in the body.

Mindfulness that ‘there is a body’

is established in him
to the extent necessary for bare knowledge {naked awareness}
and continuous mindfulness. {complete vulnerability}

And he abides peacefully,

not clinging to greed, separateness, permanence, self
or anything in the world of the five aggregates of:
Raw-sense-contact, Evaluation, Labeling, Story, or Mood.

That is how in regard to the body

he abides contemplating the body.
 8

A-na-pa-na-sa-ti’s
Concise – The Discourse on the Mindfulness of Breathing – A-na-pa-na-sa-ti Sut-ta
Middling – The Discourse on the Four Bases of Mindfulness – Sa-ti-pat-tha-na Sut-ta
Extensive – The Greater Discourse on the Four Bases of Mindfulness – Ma-ha Sa-ti-pat-tha-na Sut-ta
Mindfulness of Body’s Breathing – Exercises

1 of 8 – The Physical Bliss of the First Meditative Jhana

IN-breath: How deep breath?

OUT-breath: Re-la-xing! {x’s 1-3+}

IN-breath: Where feel Bliss?

OUT-breath: Re-la-xing! {x’s 1-3+}

IN-breath: How deep breath?

OUT-breath: Re-la-xing! {x’s 1-3+}
 9

2 of 8 – The Emotional Joy of the Second Meditative Jhana

IN-breath: Grin with {lips, cheeks, eyes} to breath…

OUT-breath: Re-la-xing! {x’s 1-3+}

IN-breath: Where feel Joy?

OUT-breath: Re-la-xing! {x’s 1-3+}

IN-breath: Grin to breath…

OUT-breath: Re-la-xing! {x’s 1-3+}
 10

3 of 8 – The Mental Contentment of the Third Meditative Jhana

IN-breath: Grin with {lips, cheeks, eyes} to body…

OUT-breath: Re-la-xing! {x’s 1-3+}

IN-breath: Where feel Contént?

OUT-breath: Re-la-xing! {x’s 1-3+}

IN-breath: Grin to body…

OUT-breath: Re-la-xing! {x’s 1-3+}
 11

4 of 8 – The Mental Stillness of the Fourth Meditative Jhana

IN-breath: How slow breath?

OUT-breath: Re-la-xing! {x’s 1-3+}

IN-breath: Where feel Tranquil?

OUT-breath: Re-la-xing! {x’s 1-3+}

IN-breath: How slow breath?

OUT-breath: Re-la-xing! {x’s 1-3+}

The Divine Impatience Method
to progress from rank amateur to contemplative stud
1st Week 5 minutes
2nd Week 10 minutes
3rd Week 15 minutes
4th Week 20 minutes
13th Week 65 minutes
14th Week 70 minutes
15th Week 75 minutes
16th Week 80 minutes
17th Week 85 minutes
25th Week 125 minutes
26th Week 130 minutes
27th Week 135 minutes
28th Week 140 minutes
12
5th Week 25 minutes 9th Week 45 minutes
6th Week 30 minutes 10th Week 50 minutes
7th Week 35 minutes 11th Week 55 minutes
8th Week 40 minutes 12th Week 60 minutes
18th Week 90 minutes 21st Week 105 minutes
19th Week 95 minutes 22nd Week 110 minutes
20th Week 100 23rd Week 115 minutes
minutes 24th Week 120 minutes
29th Week 145 33rd Week 165 minutes
minutes 33rd Week 165 minutes
29th Week 145 34th Week 170 minutes
minutes 35th Week 175 minutes
30th Week 150 36th Week 180 minutes
minutes
31st Week 155
minutes
32nd Week 160
minutes
 13

Body’s Postures

“Again, monks, when walking,

he knows “I am walking;’
when standing, he knows ‘I am standing;’
when sitting, he knows ‘I am sitting;’

when lying down, he knows

‘I am lying down;’
or he knows accordingly
however his body is disposed.
 14

Body’s Second Refrain

“In this way, in regard to the body

he abides contemplating the body internally,
or he abides contemplating
the body externally…

or he abides contemplating the body

both internally and externally.

He abides contemplating
the nature of arising in the body,
or he abides contemplating
the nature of passing away in the body…

or he abides contemplating
the nature of both arising and passing in the body.

Mindfulness that ‘there is a body’

is established in him
to the extent necessary for bare knowledge {naked awareness}
and continuous mindfulness. {complete vulnerability}

And he abides peacefully,

not clinging to greed, separateness, permanence, self
or anything in the world of the five aggregates of:
Raw-sense-contact, Evaluation, Labeling, Story, or Mood.

That is how in regard to the body

he abides contemplating the body.
 15

Mindfulness of Body’s Postures – Exercises

IN-breath: What doing?

OUT-breath: Re-la-xing! {x’s 1-3+}

IN-breath: How {Doing, Sitting, Walking, Laying, _____ }?

OUT-breath: Re-la-xing! {x’s 1-3+}

IN-breath: Grin to body…

OUT-breath: Re-la-xing! {x’s 1-3+}
 16

Body’s Activities

“Again, Bhik-khus, when going

forward and returning he acts clearly knowing;
when looking ahead and
looking away he acts clearly knowing…

when flexing and extending

his limbs he acts clearly knowing;
when wearing his robes and carrying
his outer robe and bowl he acts clearly knowing…

when eating, drinking, chewing and savoring

he acts clearly knowing;
when defecating and urinating
he acts clearly knowing…

when walking, standing, sitting,

falling asleep, waking up, talking,
and keeping silent he
acts clearly knowing.
 17

Body’s Third Refrain

“In this way, in regard to the body

he abides contemplating the body internally,
or he abides contemplating
the body externally…

or he abides contemplating the body

both internally and externally.

He abides contemplating
the nature of arising in the body,
or he abides contemplating
the nature of passing away in the body…

or he abides contemplating
the nature of both arising and passing in the body.

Mindfulness that ‘there is a body’

is established in him
to the extent necessary for bare knowledge {naked awareness}
and continuous mindfulness. {complete vulnerability}

And he abides peacefully,

not clinging to greed, separateness, permanence, self
or anything in the world of the five aggregates of:
Raw-sense-contact, Evaluation, Labeling, Story, or Mood.

That is how in regard to the body

he abides contemplating the body.
 18

Mindfulness of Body’s Activities – Exercises

OPTIONAL

IN-breath: What doing?

OUT-breath: Re-la-xing! {x’s 1-3+}

IN-breath: How {Doing, Sitting, Walking, Laying, _____ }?

OUT-breath: Re-la-xing! {x’s 1-3+}

IN-breath: Grin to Body…

OUT-breath: Re-la-xing! {x’s 1-3+}
 19

Body’s Components

“Again, Bhik-khus, he reviews this same body

up from the soles of the feet
and down from the top of the scalp, enclosed by skin,
and full of many kinds of impurity thus, ‘In this body there are:

head-hairs, body-hairs, nails, teeth, skin,

flesh, sinews, bones, marrow, kidneys,
heart, liver, intestines, diaphragm, spleen, lungs,
colon, stomach contents, feces, brain…

bile, phlegm, pus, blood, sweat, fat,

tears, lymph, saliva, snot, oil of the joints, and urine.’
 20

“Just as though there were a

bag with an opening at both ends
full of many sorts of grains, such as hill rice, red rice,
beans, peas, millet, and white rice…

and a man with good eyes

were to open it and review it thus:
‘this is hill rice, this is red rice, these are beans,
these are peas, this is millet, this is white rice…’

so too he reviews this same body

up from the soles of the feet
and down from the top of the scalp, enclosed by skin,
and full of many kinds of impurity thus, ‘In this body there are:

head-hairs, body-hairs, nails, teeth, skin,

flesh, sinews, bones, marrow, kidneys,
heart, liver, intestines, diaphragm, spleen, lungs,
colon, mesentery, stomach-contents, feces, brain…

bile, phlegm, pus, blood, sweat, fat,

tears, lymph, grease, saliva, snot, oil of the joints, and urine.’
 21

Body’s Fourth Refrain

“In this way, in regard to the body

he abides contemplating the body internally,
or he abides contemplating
the body externally…

or he abides contemplating the body

both internally and externally.

He abides contemplating
the nature of arising in the body,
or he abides contemplating
the nature of passing away in the body…

or he abides contemplating
the nature of both arising and passing in the body.

Mindfulness that ‘there is a body’

is established in him
to the extent necessary for bare knowledge {naked awareness}
and continuous mindfulness. {complete vulnerability}

And he abides peacefully,

not clinging to greed, separateness, permanence, self
or anything in the world of the five aggregates of:
Raw-sense-contact, Evaluation, Labeling, Story, or Mood.

That is how in regard to the body

he abides contemplating the body.
 22

Mindfulness of Body’s Components – Exercises

Interdependencies Contemplation of the Body as a Unity

IN-breath: Grin with {lips, cheeks, eyes} to body…

OUT-breath: Re-la-xing! {x’s 1-3+}

IN-breath: Grin from Soles to Scalp…

OUT-breath: Re-la-xing! {x’s 1-3+}

IN-breath: Grin from Scalp to Soles…

OUT-breath: Re-la-xing! {x’s 1-3+}
 23

Interdependencies Superficial Contemplation of the Body

#1

IN-breath: Grin with {lips, cheeks, eyes} to Head-hairs…

OUT-breath: Re-la-xing! {x’s 1-3+}

#2

IN-breath: Grin to Body-hairs…

OUT-breath: Re-la-xing! {x’s 1-3+}

#3

IN-breath: Grin to these Nails…

OUT-breath: Re-la-xing! {x’s 1-3+}

#4

IN-breath: Grin to Teeth…

OUT-breath: Re-la-xing! {x’s 1-3+}

#5

IN-breath: Grin to Skin…

OUT-breath: Re-la-xing! {x’s 1-3+}
 24

Interdependencies Structural Contemplation of the Body

#6

IN-breath: Grin with {lips, cheeks, eyes} to Flesh…

OUT-breath: Re-la-xing! {x’s 1-3+}

#7

IN-breath: Grin to Sinews…

OUT-breath: Re-la-xing! {x’s 1-3+}

#8

IN-breath: Grin to Bones…

OUT-breath: Re-la-xing! {x’s 1-3+}

#9

IN-breath: Grin to Marrow…

OUT-breath: Re-la-xing! {x’s 1-3+}

#10

IN-breath: Grin to Kidneys…

OUT-breath: Re-la-xing! {x’s 1-3+}
 25

Interdependencies First Contemplation of the Body’s Organs

#11

IN-breath: Grin with {lips, cheeks, eyes} to Heart…

OUT-breath: Re-la-xing! {x’s 1-3+}

#12

IN-breath: Grin to Liver…

OUT-breath: Re-la-xing! {x’s 1-3+}

#13

IN-breath: Grin to Intestines…

OUT-breath: Re-la-xing! {x’s 1-3+}

#14

IN-breath: Grin to Diaphragm…

OUT-breath: Re-la-xing! {x’s 1-3+}

#15

IN-breath: Grin to Spleen…

OUT-breath: Re-la-xing! {x’s 1-3+}
 26

Interdependencies Second Contemplation of the Body’s Organs

#16

IN-breath: Grin with {lips, cheeks, eyes} to Lungs…

OUT-breath: Re-la-xing! {x’s 1-3+}

#17

IN-breath: Grin to Colon…

OUT-breath: Re-la-xing! {x’s 1-3+}

#18

IN-breath: Grin to Mesentery…

OUT-breath: Re-la-xing! {x’s 1-3+}

#19

IN-breath: Grin to Stomach-contents…

OUT-breath: Re-la-xing! {x’s 1-3+}

#20

IN-breath: Grin to Feces…

OUT-breath: Re-la-xing! {x’s 1-3+}
 27

Interdependencies First Contemplation of the Body’s Substances

#21

IN-breath: Grin with {lips, cheeks, eyes} to Brain…

OUT-breath: Re-la-xing! {x’s 1-3+}

#22

IN-breath: Grin to Bile…

OUT-breath: Re-la-xing! {x’s 1-3+}

#23

IN-breath: Grin to Phlegm…

OUT-breath: Re-la-xing! {x’s 1-3+}

#24

IN-breath: Grin to Pus…

OUT-breath: Re-la-xing! {x’s 1-3+}

#25

IN-breath: Grin to Blood…

OUT-breath: Re-la-xing! {x’s 1-3+}
 28

Interdependencies Second Contemplation of Body’s Substances

#26

IN-breath: Grin with {lips, cheeks, eyes} to Sweat…

OUT-breath: Re-la-xing! {x’s 1-3+}

#27

IN-breath: Grin to Fat…

OUT-breath: Re-la-xing! {x’s 1-3+}

#28

IN-breath: Grin to Tears…

OUT-breath: Re-la-xing! {x’s 1-3+}

#29

IN-breath: Grin to Grease…

OUT-breath: Re-la-xing! {x’s 1-3+}

#30

IN-breath: Grin to Lymph…

OUT-breath: Re-la-xing! {x’s 1-3+}
 29

Interdependencies Third Contemplation of the Body’s Substances

#31

IN-breath: Grin with {lips, cheeks, eyes} to Saliva…

OUT-breath: Re-la-xing! {x’s 1-3+}

#32

IN-breath: Grin to Snot…

OUT-breath: Re-la-xing! {x’s 1-3+}

#33

IN-breath: Grin to Joint-oil…

OUT-breath: Re-la-xing! {x’s 1-3+}

#34

IN-breath: Grin to Urine…

OUT-breath: Re-la-xing! {x’s 1-3+}

IN-breath: Grin to Body…

OUT-breath: Re-la-xing! {x’s 1-3+}
 30

Body’s Elements

“Again, Bhik-khus, he reviews this same body,

however it is placed, however disposed,
as consisting of elements thus
‘in this body there is the earth element…

the water element, the fire element,

and the air element.’

“Just as though a skilled butcher

or his apprentice had murdered a cow
and was seated at a crossroads
with it cut up into pieces…

so too he reviews this same body,

however it is placed, however disposed,
as consisting of elements thus
‘in this body there is the earth element…

the water element, the fire element,

and the air element.’
 31

Body’s Fifth Refrain

“In this way, in regard to the body

he abides contemplating the body internally,
or he abides contemplating
the body externally…

or he abides contemplating the body

both internally and externally.

He abides contemplating
the nature of arising in the body,
or he abides contemplating
the nature of passing away in the body…

or he abides contemplating
the nature of both arising and passing in the body.

Mindfulness that ‘there is a body’

is established in him
to the extent necessary for bare knowledge {naked awareness}
and continuous mindfulness. {complete vulnerability}

And he abides peacefully,

not clinging to greed, separateness, permanence, self
or anything in the world of the five aggregates of:
Raw-sense-contact, Evaluation, Labeling, Story, or Mood.

That is how in regard to the body

he abides contemplating the body.
 32

Mindfulness of Body’s Elements – Exercises

Body’s Water Element

IN-breath: Where feel body’s Water element?

OUT-breath: Re-la-xing! {x’s 1-3+}

IN-breath: How could Water arise?

OUT-breath: Re-la-xing! {x’s 1-3+}

IN-breath: How could Water feel?

OUT-breath: Re-la-xing! {x’s 1-3+}

IN-breath: Grin with {lips, cheeks, eyes} to Water…

OUT-breath: Re-la-xing! {x’s 1-3+}
 33

Body’s Air Element

IN-breath: Where feel body’s Air element?

OUT-breath: Re-la-xing! {x’s 1-3+}

IN-breath: How could Air arise?

OUT-breath: Re-la-xing! {x’s 1-3+}

IN-breath: How could Air feel?

OUT-breath: Re-la-xing! {x’s 1-3+}

IN-breath: Grin with {lips, cheeks, eyes} to Air…

OUT-breath: Re-la-xing! {x’s 1-3+}
 34

Body’s Earth Element

IN-breath: Where feel body’s Earth element?

OUT-breath: Re-la-xing! {x’s 1-3+}

IN-breath: How could Earth arise?

OUT-breath: Re-la-xing! {x’s 1-3+}

IN-breath: How could Earth feel?

OUT-breath: Re-la-xing! {x’s 1-3+}

IN-breath: Grin with {lips, cheeks, eyes} to Earth…

OUT-breath: Re-la-xing! {x’s 1-3+}
 35

Body’s Fire Element

IN-breath: Where feel body’s Fire element?

OUT-breath: Re-la-xing! {x’s 1-3+}

IN-breath: How could Fire arise?

OUT-breath: Re-la-xing! {x’s 1-3+}

IN-breath: How could Fire feel?

OUT-breath: Re-la-xing! {x’s 1-3+}

IN-breath: Grin with {lips, cheeks, eyes} to Fire…

OUT-breath: Re-la-xing! {x’s 1-3+}
 36

Mindfulness of the Interdependence of Body’s Inventory, Archetypes and Elements

Head

IN-breath: Grin to Head’s First-house…

OUT-breath: Re-la-xing! {x’s 1-3+}

IN-breath: Grin to Mars and Aries…

OUT-breath: Re-la-xing! {x’s 1-3+}

IN-breath: Grin to Warrior’s Cardinal-fire… (Commander-in-chief)

OUT-breath: Re-la-xing! {x’s 1-3+}

 37

Throat

IN-breath: Grin to Throat and neck’s Second-house…

OUT-breath: Re-la-xing! {x’s 1-3+}

IN-breath: Grin to Venus and Taurus…

OUT-breath: Re-la-xing! {x’s 1-3+}

IN-breath: Grin to Gate-keeper’s Fixed-earth… (Stubborn bureaucrat)

OUT-breath: Re-la-xing! {x’s 1-3+}

 38

Hands

IN-breath: Grin to Shoulder, arm and hand’s Third-house…

OUT-breath: Re-la-xing! {x’s 1-3+}

IN-breath: Grin to Mercury and Gemini…

OUT-breath: Re-la-xing! {x’s 1-3+}

IN-breath: Grin to Playful, Mutable-air… (Ever-changing politician)

OUT-breath: Re-la-xing! {x’s 1-3+}

 39

Diaphragm

IN-breath: Grin to Diaphragm’s (breast’s) Fourth-house…

OUT-breath: Re-la-xing! {x’s 1-3+}

IN-breath: Grin to Moon and Cancer…

OUT-breath: Re-la-xing! {x’s 1-3+}

IN-breath: Grin to Mother’s Cardinal-water…

OUT-breath: Re-la-xing! {x’s 1-3+}
 40

Heart

IN-breath: Grin to Heart’s Fifth-house…

OUT-breath: Re-la-xing! {x’s 1-3+}

IN-breath: Grin to Sun and Leo…

OUT-breath: Re-la-xing! {x’s 1-3+}

IN-breath: Grin to Actor, king’s Fixed-fire…

OUT-breath: Re-la-xing! {x’s 1-3+}
 41

Intestine

IN-breath: Grin to Intestine’s Six-house…

OUT-breath: Re-la-xing! {x’s 1-3+}

IN-breath: Grin to Mercury and Virgo…

OUT-breath: Re-la-xing! {x’s 1-3+}

IN-breath: Grin to Naive professor’s Mutable-earth…

OUT-breath: Re-la-xing! {x’s 1-3+}
 42

Kidneys

IN-breath: Grin to Kidney’s Seventh-house…

OUT-breath: Re-la-xing! {x’s 1-3+}

IN-breath: Grin to Venus and Libra…

OUT-breath: Re-la-xing! {x’s 1-3+}

IN-breath: Grin to Butler’s Cardinal-air…

OUT-breath: Re-la-xing! {x’s 1-3+}
 43

Genitals

IN-breath: Grin to Genital’s Eighth-house…

OUT-breath: Re-la-xing! {x’s 1-3+}

IN-breath: Grin to Pluto and Scorpio…

OUT-breath: Re-la-xing! {x’s 1-3+}

IN-breath: Grin to Hidden hunger’s Fixed-water…

OUT-breath: Re-la-xing! {x’s 1-3+}
 44

Tush and Thigh

IN-breath: Grin to Tush and thigh’s Ninth-house…

OUT-breath: Re-la-xing! {x’s 1-3+}

IN-breath: Grin to Jupiter and Sagittarius…

OUT-breath: Re-la-xing! {x’s 1-3+}

IN-breath: Grin to Philosopher’s Mutable-fire…

OUT-breath: Re-la-xing! {x’s 1-3+}
 45

Knees and Bones

IN-breath: Grin to Knees and bone’s Tenth-house…

OUT-breath: Re-la-xing! {x’s 1-3+}

IN-breath: Grin to Saturn and Capricorn…

OUT-breath: Re-la-xing! {x’s 1-3+}

IN-breath: Grin to Drill sergeant’s Cardinal-earth…

OUT-breath: Re-la-xing! {x’s 1-3+}
 46

Calves

IN-breath: Grin to Calves’ Eleventh house…

OUT-breath: Re-la-xing! {x’s 1-3+}

IN-breath: Grin to Uranus and Aquarius…

OUT-breath: Re-la-xing! {x’s 1-3+}

IN-breath: Grin to Laid-back humanitarian’s Fixed-air…

OUT-breath: Re-la-xing! {x’s 1-3+}
 47

Feet

IN-breath: Grin to the Twelfth-house of the Feet…

OUT-breath: Re-la-xing! {x’s 1-3+}

IN-breath: Grin to Neptune and Pisces…

OUT-breath: Re-la-xing! {x’s 1-3+}

IN-breath: Grin to Surrendered, Mutable-water…

OUT-breath: Re-la-xing! {x’s 1-3+}
 48

Body’s Decay
(1 of 9)

“Again, Bhik-khus, as though he were to see

a corpse thrown aside in a charnel ground
one, two, or three days dead,
bloated, livid, and oozing matter…

he compares his body with it thus:

‘this body too is of the same nature,
it will be like that, it
 49

is NOT exempt from that fate.”

 50

(2 of 9)

“Again, Bhik-khus, as though he were to see

a corpse thrown aside in a charnel ground
being devoured by crows, hawks, vultures,
dogs, jackals, or various kinds of worms…

he compares his body with it thus:

‘this body too is of the same nature,
it will be like that, it
is NOT exempt from that fate.”

(3 of 9)

“Again, Bhik-khus, as though he were to see

a corpse thrown aside in a charnel ground
a whole skeleton with flesh and blood,
held together with sinews…

he compares his body with it thus:

‘this body too is of the same nature,
it will be like that, it
is NOT exempt from that fate.”
 51

(4 of 9)

“Again, Bhik-khus, as though he were to see

a corpse thrown aside in a charnel ground
a fleshless skeleton smeared with blood,
held together with sinews…

he compares his body with it thus:

‘this body too is of the same nature,
it will be like that, it
is NOT exempt from that fate.”

(5 of 9)

“Again, Bhik-khus, as though he were to see

a corpse thrown aside in a charnel ground
a skeleton without flesh or blood,
held together with sinews…

he compares his body with it thus:

‘this body too is of the same nature,
it will be like that, it
is NOT exempt from that fate.”
 52

(6 of 9)

“Again, Bhik-khus as though he were to see

a corpse thrown aside in a charnel ground
here hand bones, there foot bones,
shin bones, thigh bones, pelvis…

spine and skull bones scattered

in all directions…

he compares his body with it thus:

‘this body too is of the same nature,
it will be like that, it
is NOT exempt from that fate.”

(7 of 9)

“Again, Bhik-khus as though he were to see

a corpse thrown aside in a charnel ground
bones bleached white, the color
of sea shells found along the shore…

he compares his body with it thus:

‘this body too is of the same nature,
it will be like that, it
is NOT exempt from that fate.”
 53

(8 of 9)

“Again, Bhik-khus as though he were to see

a corpse thrown aside in a charnel ground
bones more than a year old,
heaped up as if by an attendant…

he compares his body with it thus:

‘this body too is of the same nature,
it will be like that, it
is NOT exempt from that fate.”

(9 of 9)

“Again, Bhik-khus as though he were to see

a corpse thrown aside in a charnel ground
bones rotten and crumbling
into fine and inconsequential dust…

he compares his body with it thus:

‘this body too is of the same nature,
it will be like that, it
is NOT exempt from that fate.”
 54

Body’s Sixth Refrain

“In this way, in regard to the body

he abides contemplating the body internally,
or he abides contemplating
the body externally…

or he abides contemplating the body

both internally and externally.

He abides contemplating
the nature of arising in the body,
or he abides contemplating
the nature of passing away in the body…

or he abides contemplating
the nature of both arising and passing in the body.

Mindfulness that ‘there is a body’

is established in him
to the extent necessary for bare knowledge {naked awareness}
and continuous mindfulness. {complete vulnerability}

And he abides peacefully,

not clinging to greed, separateness, permanence, self
or anything in the world of the five aggregates of:
Raw-sense-contact, Evaluation, Labeling, Story, or Mood.

That is how in regard to the body

he abides contemplating the body.
 55

Mindfulness of Body’s Decay – Exercises

Impermanence’s First Contemplation of a Corpse’s Decay

IN-breath: A swollen, blue and festering corpse…

OUT-breath: what could that Look like? {x’s 1-3+}

IN-breath: How could THIS body…

OUT-breath: end up LIKE that? {x’s 1-3+}
 56

Impermanence’s Second Contemplation of a Corpse’s Decay

IN-breath: A corpse eaten by animals…

OUT-breath: what could that Look like? {x’s 1-3+}

IN-breath: How could THIS body…

OUT-breath: end up LIKE that? {x’s 1-3+}

Impermanence’s Third Contemplation of a Corpse’s Decay

IN-breath: A corpse reduced to a meaty skeleton…

OUT-breath: what could that Look like? {x’s 1-3+}

IN-breath: How could THIS body…

OUT-breath: end up LIKE that? {x’s 1-3+}
 57

Impermanence’s Fourth Contemplation of a Corpse’s Decay

IN-breath: A corpse reduced to a blood-smeared skeleton…

OUT-breath: what could that Look like? {x’s 1-3+}

IN-breath: How could THIS body…

OUT-breath: end up LIKE that? {x’s 1-3+}

Impermanence’s Fifth Contemplation of a Corpse’s Decay

IN-breath: A corpse reduced to a bare skeleton…

OUT-breath: what could that Look like? {x’s 1-3+}

IN-breath: How could THIS body…

OUT-breath: end up LIKE that? {x’s 1-3+}
 58

Impermanence’s Sixth Contemplation of a Corpse’s Decay

IN-breath: A corpse reduced to scattered bones…

OUT-breath: what could that Look like? {x’s 1-3+}

IN-breath: How could THIS body…

OUT-breath: end up LIKE that? {x’s 1-3+}

Impermanence’s Seventh Contemplation of a Corpse’s Decay

IN-breath: A corpse reduced to sun bleached, scattered bones…

OUT-breath: what could that Look like? {x’s 1-3+}

IN-breath: How could THIS body…

OUT-breath: end up LIKE that? {x’s 1-3+}
 59

Impermanence’s Eighth Contemplation of a Corpse’s Decay

IN-breath: A corpse reduced to a heap of aging bones…

OUT-breath: what could that Look like? {x’s 1-3+}

IN-breath: How could THIS body…

OUT-breath: end up LIKE that? {x’s 1-3+}

Impermanence’s Ninth Contemplation of a Corpse’s Decay

IN-breath: A corpse reduced to bones, crumbling into dust…

OUT-breath: what could that Look like? {x’s 1-3+}

IN-breath: How could THIS body…

OUT-breath: end up LIKE that? {x’s 1-3+}
 60

II. The Contemplation of the Senses in the Senses

Senses

“And how, monks, does he in regard to senses

abide contemplating the senses?

“Here, when experiencing a pleasurable sense,

he knows ‘I’m experiencing a pleasurable sense;’
when experiencing a painful sense,
he knows ‘I’m experiencing a painful sense…’

when experiencing a neutral sense,

he knows ‘I’m experiencing a neutral sense.’

“When experiencing a tangible, pleasurable sense,

he knows ‘I’m experiencing a tangible, pleasurable sense;’
when experiencing an etheric, pleasurable sense,
he knows ‘I’m experiencing an etheric, pleasurable sense…’

when experiencing a tangible, painful sense,

he knows ‘I’m experiencing a tangible, painful sense;’
when experiencing an etheric, painful sense,
he knows ‘I’m experiencing an etheric, painful sense…’

when experiencing a tangible, neutral sense,

he knows ‘I’m experiencing a tangible, neutral sense;’
when experiencing an etheric, neutral sense,
he knows ‘I’m experiencing an etheric, neutral sense.’
 61

Sense’s Refrain

“In this way, in regard to the senses

he abides contemplating the senses internally,
or he abides contemplating
the senses externally…

or he abides contemplating the senses

both internally and externally.

He abides contemplating
the nature of arising in the senses,
or he abides contemplating
the nature of passing away in the senses …

or he abides contemplating
the nature of both arising and passing in the senses.

Mindfulness that ‘there are senses’

is established in him
to the extent necessary for bare knowledge {naked awareness}
and continuous mindfulness. {complete vulnerability}

And he abides peacefully,

not clinging to greed, separateness, permanence, self
or anything in the world of the five aggregates of:
Raw-sense-contact, Evaluation, Labeling, Story, or Mood.

That is how in regard to the senses

he abides contemplating the senses.
 62

Mindfulness of Five Senses – Exercises

1 of 5

Mindfulness of Experience

IN-breath: What Sensations am I now Feeling?

OUT-breath: Re-la-xing! {x’s 1-3+}

Graspability

IN-breath: Are these Sensations

recalled, perceived or imagined?
OUT-breath: Re-la-xing! {x’s 1-3+}

Evaluation

IN-breath: Are these Sensations

pleasurable, painful or neither?
OUT-breath: Re-la-xing! {x’s 1-3+}

Interdependence

IN-breath: How could these Sensations arise?

OUT-breath: Re-la-xing! {x’s 1-3+}
 63

Impermanence

IN-breath: How could these Sensations pass?

OUT-breath: Re-la-xing! {x’s 1-3+}

The Enlightening Factor of Joy

IN-breath: Grin with {lips, cheeks, eyes} to these Sensations…

OUT-breath: Re-la-xing! {x’s 1-3+}

Mindfulness of Impermanence

IN-breath: What Sensations are passing?

OUT-breath: Re-la-xing! {x’s 1-3+}
 64

2 of 5

Mindfulness of Experience

IN-breath: What Flavors am I now Tasting?

OUT-breath: Re-la-xing! {x’s 1-3+}

Graspability

IN-breath: Are these Flavors

recalled, perceived or imagined?
OUT-breath: Re-la-xing! {x’s 1-3+}

Evaluation

IN-breath: Are these Flavors

pleasurable, painful or neither?
OUT-breath: Re-la-xing! {x’s 1-3+}

Interdependence

IN-breath: How could these Flavors arise?

OUT-breath: Re-la-xing! {x’s 1-3+}
 65

Impermanence

IN-breath: How could these Flavors pass?

OUT-breath: Re-la-xing! {x’s 1-3+}

The Enlightening Factor of Joy

IN-breath: Grin with {lips, cheeks, eyes} to these Flavors…

OUT-breath: Re-la-xing! {x’s 1-3+}

Mindfulness of Impermanence

IN-breath: What Flavors are passing?

OUT-breath: Re-la-xing! {x’s 1-3+}
 66

3 of 5

Mindfulness of Experience

IN-breath: What Scents am I now Smelling?

OUT-breath: Re-la-xing! {x’s 1-3+}

Graspability

IN-breath: Are these Scents

recalled, perceived or imagined?
OUT-breath: Re-la-xing! {x’s 1-3+}

Evaluation

IN-breath: Are these Scents

pleasurable, painful or neither?
OUT-breath: Re-la-xing! {x’s 1-3+}

Interdependence

IN-breath: How could these Scents arise?

OUT-breath: Re-la-xing! {x’s 1-3+}
 67

Impermanence

IN-breath: How could these Scents pass?

OUT-breath: Re-la-xing! {x’s 1-3+}

The Enlightening Factor of Joy

IN-breath: Grin with {lips, cheeks, eyes} to these Scents…

OUT-breath: Re-la-xing! {x’s 1-3+}

Mindfulness of Impermanence

IN-breath: What Scents are passing?

OUT-breath: Re-la-xing! {x’s 1-3+}
 68

4 of 5

Mindfulness of Experience

IN-breath: What Sounds am I now Hearing?

OUT-breath: Re-la-xing! {x’s 1-3+}

Graspability

IN-breath: Are these Sounds

recalled, perceived or imagined?
OUT-breath: Re-la-xing! {x’s 1-3+}

Evaluation

IN-breath: Are these Sounds

pleasurable, painful or neither?
OUT-breath: Re-la-xing! {x’s 1-3+}

Interdependence

IN-breath: How could these Sounds arise?

OUT-breath: Re-la-xing! {x’s 1-3+}
 69

Impermanence

IN-breath: How could these Sounds pass?

OUT-breath: Re-la-xing! {x’s 1-3+}

The Enlightening Factor of Joy

IN-breath: Grin with {lips, cheeks, eyes} to these Sounds…

OUT-breath: Re-la-xing! {x’s 1-3+}

Mindfulness of Impermanence

IN-breath: What Sounds are passing?

OUT-breath: Re-la-xing! {x’s 1-3+}
 70

5 of 5

Mindfulness of Experience

IN-breath: What Sights am I now Seeing?

OUT-breath: Re-la-xing! {x’s 1-3+}

Graspability

IN-breath: Are these Sights

recalled, perceived or imagined?
OUT-breath: Re-la-xing! {x’s 1-3+}

Evaluation

IN-breath: Are these Sights

pleasurable, painful or neither?
OUT-breath: Re-la-xing! {x’s 1-3+}

Interdependence

IN-breath: How could these Sights arise?

OUT-breath: Re-la-xing! {x’s 1-3+}
 71

Impermanence

IN-breath: How could these Sights pass?

OUT-breath: Re-la-xing! {x’s 1-3+}

The Enlightening Factor of Joy

IN-breath: Grin with {lips, cheeks, eyes} to these Sights…

OUT-breath: Re-la-xing! {x’s 1-3+}

Mindfulness of Impermanence

IN-breath: What Sights are passing?

OUT-breath: Re-la-xing! {x’s 1-3+}
 72

III. The Contemplation of the Mind in the Mind

Mind

“And how, Bhik-khus, does he in regard to the mind

abide contemplating the mind?

“Here he knows a greedy mind to be ‘greedy,’

and a mind withOUT greed to be ‘withOUT greed;’
he knows an angry mind to be ‘angry,’
and a mind withOUT hate to be ‘withOUT hate…’

he knows a deluded mind to be ‘deluded,’

and a mind withOUT delusion to be ‘withOUT delusion;’
{oblivious to causality & change}
he knows a collected mind to be ‘collected,’
and a scattered mind to be ‘scattered…’

he knows a mind that is great to be ‘great,’ {with love’s scope}

and a mind that is NOT great to be ‘NOT great;’
he knows a surpassable mind as ‘surpassable,’
and an UN-surpassable mind as ‘UN-surpassable…’
{in it’s blend of awareness and analysis}

he knows a mindful mind to be ‘mindful,’

and an UN-mindful mind to be ‘UN-mindful;’
he knows a liberated mind to be ‘liberated,’
and an UN-liberated mind to be ‘UN-liberated.’
{from the tyranny of sufferings, and their causes}
 73

Mind’s Refrain

“In this way, in regard to the mind

he abides contemplating the mind internally,
or he abides contemplating
the mind externally…

or he abides contemplating the mind

both internally and externally.

He abides contemplating
the nature of arising in the mind,
or he abides contemplating
the nature of passing away in the mind…

or he abides contemplating
the nature of both arising and passing in the mind.

Mindfulness that ‘there is a mind’

is established in him
to the extent necessary for bare knowledge {naked awareness}
and continuous mindfulness. {complete vulnerability}

And he abides peacefully,

not clinging to greed, separateness, permanence, self
or anything in the world of the five aggregates of:
Raw-sense-contact, Evaluation, Labeling, Story, or Mood.

That is how in regard to the mind

he abides contemplating the mind.
 74

Mindfulness of Mind – Exercises

Mindfulness of Greed (pulling) – the first of the three mental poisons

Mindfulness of Experience

IN-breath: Where feel pulling greed?

OUT-breath: Re-la-xing! {x’s 1-3+}

Interdependence

IN-breath: How could this greed arise?

OUT-breath: Re-la-xing! {x’s 1-3+}

Impermanence

IN-breath: How could this greed pass?

OUT-breath: Re-la-xing! {x’s 1-3+}

The Joy-factor of Enlightenment

IN-breath: Grin with {lips, cheeks, eyes} to this greed…

OUT-breath: Re-la-xing! {x’s 1-3+}

Mindfulness of Impermanence

IN-breath: What greed is passing?

OUT-breath: Re-la-xing! {x’s 1-3+}
 75

Mindfulness of the LACK of Greed

Mindfulness of Experience

IN-breath: Where feel the lack of greed?

OUT-breath: Re-la-xing! {x’s 1-3+}

Interdependence

IN-breath: How could this lack of greed arise?

OUT-breath: Re-la-xing! {x’s 1-3+}

Mindfulness of Mind

IN-breath: How could this lack of greed feel?

OUT-breath: Re-la-xing! {x’s 1-3+}

The Joy-factor of Enlightenment

IN-breath: Grin with {lips, cheeks, eyes} to this lack of greed…

OUT-breath: Re-la-xing! {x’s 1-3+}
 76

Mindfulness of Hate (pushing) – the second of the three mental poisons

Mindfulness of Experience

IN-breath: Where feel pushing hate?

OUT-breath: Re-la-xing! {x’s 1-3+}

Interdependence

IN-breath: How could this hate arise?

OUT-breath: Re-la-xing! {x’s 1-3+}

Impermanence

IN-breath: How could this hate pass?

OUT-breath: Re-la-xing! {x’s 1-3+}

The Joy-factor of Enlightenment

IN-breath: Grin with {lips, cheeks, eyes} to this hate…

OUT-breath: Re-la-xing! {x’s 1-3+}

Mindfulness of Impermanence

IN-breath: What hate is passing?

OUT-breath: Re-la-xing! {x’s 1-3+}
 77

Mindfulness of the LACK of Hate

Mindfulness of Experience

IN-breath: Where feel the lack of hate?

OUT-breath: Re-la-xing! {x’s 1-3+}

Interdependence

IN-breath: How could this lack of hate arise?

OUT-breath: Re-la-xing! {x’s 1-3+}

Mindfulness of Mind

IN-breath: How could this lack of hate feel?

OUT-breath: Re-la-xing! {x’s 1-3+}

The Joy-factor of Enlightenment

IN-breath: Grin with {lips, cheeks, eyes} to this lack of hate…

OUT-breath: Re-la-xing! {x’s 1-3+}
 78

Mindfulness of Delusion’s Illusion of Separateness

Delusion is the third of the three mental poisons
Jealousy is the fourth of the five mental poisons and it is a denial of universal interdependence

Mindfulness of Experience
Q: How are we metaphorically interconnected?
A: Through literal Inter-dependence!

IN-breath: Where feel Delusion’s illusion of independence?

OUT-breath: Re-la-xing {x’s 1-3+}

Interdependence
Q: How does Inter-dependence manifest at a Child’s game?
A: Domino Chain-reactions

IN-breath: How could this illusion of independence arise?

OUT-breath: Re-la-xing! {x’s 1-3+}

Impermanence

IN-breath: How could this illusion of independence pass?

OUT-breath: Re-la-xing! {x’s 1-3+}

The Joy-factor of Enlightenment

IN-breath: Grin with {lips, cheeks, eyes}

to this illusion of independence…
OUT-breath: Re-la-xing! {x’s 1-3+}

Mindfulness of Impermanence

IN-breath: What illusion is passing?

OUT-breath: Re-la-xing! {x’s 1-3+}
 79

Mindfulness of Delusion’s Illusion of Permanence

Delusion is the third of three mental poisons
Pride is the fifth of the five mental poisons and the denial of change

Mindfulness of Experience

IN-breath: Where feel Delusion’s illusion of permanence?

OUT-breath: Re-la-xing! {x’s 1-3+}

Interdependence

IN-breath: How could this illusion of permanence arise?

OUT-breath: Re-la-xing! {x’s 1-3+}

Impermanence

IN-breath: How could this illusion of permanence pass?

OUT-breath: Re-la-xing! {x’s 1-3+}

The Joy-factor of Enlightenment

IN-breath: Grin with {lips, cheeks, eyes}

to this illusion of permanence…
OUT-breath: Re-la-xing! {x’s 1-3+}

Mindfulness of Impermanence

IN-breath: What illusion is passing?

OUT-breath: Re-la-xing! {x’s 1-3+}
 80

Mindfulness of Delusion’s Illusion of Prideful, Self-grasping

Delusion is the Third of three mental poisons

Mindfulness of Experience

IN-breath: Where feel Delusion’s illusion of

an independent or changeless me?
OUT-breath: Re-la-xing! {x’s 1-3+}

Interdependence

IN-breath: How could this illusion of

an independent or changeless me arise?
OUT-breath: Re-la-xing! {x’s 1-3+}

Impermanence

IN-breath: How could this illusion of

an independent or changeless me pass?
OUT-breath: Re-la-xing! {x’s 1-3+}

The Joy-factor of Enlightenment

IN-breath: Grin with {lips, cheeks, eyes} to this illusion of

an independent or changeless me…
OUT-breath: Re-la-xing! {x’s 1-3+}

Mindfulness of Impermanence

IN-breath: What illusion is passing?

OUT-breath: Re-la-xing! {x’s 1-3+}
 81

Mindfulness of Delusion’s Illusion of Jealous, Self-cherishing

Delusion is the Third of three mental poisons

Mindfulness of Experience

IN-breath: Where feel Delusion’s illusion of

self-importance and self-centeredness?
OUT-breath: Re-la-xing! {x’s 1-3+}

Interdependence

IN-breath: How could this illusion of

self-importance and self-centeredness arise?
OUT-breath: Re-la-xing! {x’s 1-3+}

Impermanence

IN-breath: How could this illusion of

self-importance and self-centeredness pass?
OUT-breath: Re-la-xing! {x’s 1-3+}

The Joy-factor of Enlightenment

IN-breath: Grin with {lips, cheeks, eyes} to this illusion of

self-importance and self-centeredness…
OUT-breath: Re-la-xing! {x’s 1-3+}

Mindfulness of Impermanence

IN-breath: What illusion is passing?

OUT-breath: Re-la-xing! {x’s 1-3+}
 82

Mindfulness of the LACK of Delusion

Mindfulness of Experience

IN-breath: Where feel the lack of delusion?

OUT-breath: Re-la-xing! {x’s 1-3+}

Interdependence

IN-breath: How could this lack of delusion arise?

OUT-breath: Re-la-xing! {x’s 1-3+}

Mindfulness of Mind

IN-breath: How could this lack of delusion feel?

OUT-breath: Re-la-xing! {x’s 1-3+}

The Joy-factor of Enlightenment

IN-breath: Grin with {lips, cheeks, eyes} to this lack of delusion…

OUT-breath: Re-la-xing! {x’s 1-3+}
 83

Mindfulness of the mind being Scattered

Mindfulness of Experience

IN-breath: Where feel scattered-ness?

OUT-breath: Re-la-xing! {x’s 1-3+}

Interdependence

IN-breath: How could this scattered-ness arise?

OUT-breath: Re-la-xing! {x’s 1-3+}

Impermanence

IN-breath: How could this scattered-ness pass?

OUT-breath: Re-la-xing! {x’s 1-3+}

The Joy-factor of Enlightenment

IN-breath: Grin with {lips, cheeks, eyes} to this scattered-ness…

OUT-breath: Re-la-xing! {x’s 1-3+}

Mindfulness of Impermanence

IN-breath: What scattered-ness is passing?

OUT-breath: Re-la-xing! {x’s 1-3+}
 84

Mindfulness of Collectedness

Mindfulness of Experience

IN-breath: Where feel collectedness?

OUT-breath: Re-la-xing! {x’s 1-3+}

Interdependence

IN-breath: How could this collectedness arise?

OUT-breath: Re-la-xing! {x’s 1-3+}

Mindfulness of Mind

IN-breath: How could this collectedness feel?

OUT-breath: Re-la-xing! {x’s 1-3+}

The Joy-factor of Enlightenment

IN-breath: Grin with {lips, cheeks, eyes} to this collectedness…

OUT-breath: Re-la-xing! {x’s 1-3+}
 85

Mindfulness of the LACK of Universal Love

Mindfulness of Experience

IN-breath: Where feel mind reduced by

a LACK of Universal love?
OUT-breath: Re-la-xing! {x’s 1-3+}

Interdependence

IN-breath: How could this LACK of Universal love arise?

OUT-breath: Re-la-xing! {x’s 1-3+}

Impermanence

IN-breath: How could this LACK of Universal love pass?

OUT-breath: Re-la-xing! {x’s 1-3+}

The Joy-factor of Enlightenment

IN-breath: Grin with {lips, cheeks, eyes} to

this LACK of Universal love…
OUT-breath: Re-la-xing! {x’s 1-3+}

Mindfulness of Impermanence

IN-breath: What LACK of Universal love is passing?

OUT-breath: Re-la-xing! {x’s 1-3+}
 86

Mindfulness of Universal Love

Mindfulness of Experience

IN-breath: Where feel Mind, made great with universal love?

OUT-breath: Re-la-xing! {x’s 1-3+}

Interdependence

IN-breath: How could this universal love arise?

OUT-breath: Re-la-xing! {x’s 1-3+}

Mindfulness of Mind

IN-breath: How could this universal love feel?

OUT-breath: Re-la-xing! {x’s 1-3+}

The Joy-factor of Enlightenment

IN-breath: Grin with {lips, cheeks, eyes} to this universal love…

OUT-breath: Re-la-xing! {x’s 1-3+}
 87

Mindfulness of the LACK of Wisdom and Peace

Mindfulness of Experience

IN-breath: Where feel the LACK of the blend of

peace and wisdom?
OUT-breath: Re-la-xing! {x’s 1-3+}

Interdependence

IN-breath: How could this LACK of the blend of

peace and wisdom arise?
OUT-breath: Re-la-xing! {x’s 1-3+}

Impermanence

IN-breath: How could this LACK of the blend of

peace and wisdom pass?
OUT-breath: Re-la-xing! {x’s 1-3+}
 88

The Joy-factor of Enlightenment

IN-breath: Grin with {lips, cheeks, eyes} to this LACK of

the blend of peace and wisdom…
OUT-breath: Re-la-xing! {x’s 1-3+}

Mindfulness of Impermanence

IN-breath: What LACK of the blend of

peace and wisdom is passing?
OUT-breath: Re-la-xing! {x’s 1-3+}
 89

Mindfulness of the Blend of Wisdom and Peace

Mindfulness of Experience

IN-breath: Where feel the unsurpassable blend

of peace and wisdom?
OUT-breath: Re-la-xing! {x’s 1-3+}

Interdependence

IN-breath: How could this blend of peace and wisdom arise?

OUT-breath: Re-la-xing! {x’s 1-3+}

Mindfulness of Mind

IN-breath: How could this blend of peace and wisdom feel?

OUT-breath: Re-la-xing! {x’s 1-3+}

The Joy-factor of Enlightenment

IN-breath: Grin with {lips, cheeks, eyes} to

this blend of peace and wisdom…
OUT-breath: Re-la-xing! {x’s 1-3+}
 90

Mindfulness of the LACK of Mindfulness

Mindfulness of Experience

IN-breath: Where feel a LACK of Mindfulness?

OUT-breath: Re-la-xing! {x’s 1-3+}

Interdependence

IN-breath: How could this LACK of mindfulness arise?

OUT-breath: Re-la-xing! {x’s 1-3+}

Impermanence

IN-breath: How could this LACK of mindfulness pass?

OUT-breath: Re-la-xing! {x’s 1-3+}

The Joy-factor of Enlightenment

IN-breath: Grin with {lips, cheeks, eyes} to

this LACK of Collectedness…
OUT-breath: Re-la-xing! {x’s 1-3+}

Mindfulness of Impermanence

IN-breath: What LACK of Collectedness is passing?

OUT-breath: Re-la-xing! {x’s 1-3+}
 91

Mindfulness of Mindfulness

Mindfulness of Experience

IN-breath: Where feel mindfulness?

OUT-breath: Re-la-xing! {x’s 1-3+}

Interdependence

IN-breath: How could this mindfulness arise?

OUT-breath: Re-la-xing! {x’s 1-3+}

Mindfulness of Mind

IN-breath: How could this mindfulness feel?

OUT-breath: Re-la-xing! {x’s 1-3+}

The Joy-factor of Enlightenment

IN-breath: Grin with {lips, cheeks, eyes} to this mindfulness…

OUT-breath: Re-la-xing! {x’s 1-3+}
 92

Mindfulness of the LACK of Liberation

Mindfulness of Experience

IN-breath: Where feel a LACK of Liberation?

OUT-breath: Re-la-xing! {x’s 1-3+}

Interdependence

IN-breath: How could this LACK of Liberation arise?

OUT-breath: Re-la-xing! {x’s 1-3+}

Impermanence

IN-breath: How could this LACK of Liberation pass?

OUT-breath: Re-la-xing! {x’s 1-3+}

The Joy-factor of Enlightenment

IN-breath: Grin with {lips, cheeks, eyes} to

this LACK of Liberation…
OUT-breath: Re-la-xing! {x’s 1-3+}

Mindfulness of Impermanence

IN-breath: What LACK of Liberation is passing?

OUT-breath: Re-la-xing! {x’s 1-3+}
 93

Mindfulness of Liberation

Mindfulness of Experience

IN-breath: Where feel liberation?

OUT-breath: Re-la-xing! {x’s 1-3+}

Interdependence

IN-breath: How could this liberation arise?

OUT-breath: Re-la-xing! {x’s 1-3+}

Mindfulness of Mind

IN-breath: How could this liberation feel?

OUT-breath: Re-la-xing! {x’s 1-3+}

The Joy-factor of Enlightenment

IN-breath: Grin with {lips, cheeks, eyes} to this liberation…

OUT-breath: Re-la-xing! {x’s 1-3+}
 94

IV. The Contemplation of Phenomena

in Phenomena

Dham-ma’s Five Hindrances

“And how, monks, does he in regard to phenomena {dham-ma}

abide contemplating phenomena? {dham-ma}
Here in regard to phenomena he abides {dham-ma}
contemplating phenomena in terms of the five hindrances. {dham-ma}

And how does he in regard to phenomena abide {dham-ma}

contemplating phenomena in terms of the five hindrances? {dham-ma}

1 – Greed

“If greed is present in him,

he knows ‘there is greed in me;’
if greed is NOT present in him,
he knows ‘there is NO greed in me…’

and he knows how unarisen

greed could arise,
how arisen greed could
be removed…

and how future arising of the removed greed

could be prevented.
 95

2 – Hate

“If hate is present in him,

he knows ‘there is hate in me;’
if hate is NOT present in him,
he knows ‘there is NO hate in me…’

and he knows how unarisen

hate could arise,
how arisen hate could
be removed…

and how future arising of the removed hate

could be prevented.

3 – Sloth and Torpor

“If physical or mental fatigue is present in him,

he knows ‘there is physical or mental fatigue in me;’
if physical or mental fatigue is NOT present in him,
he knows ‘there is NO physical or mental fatigue in me…’

and he knows how unarisen

physical or mental fatigue could arise,
how arisen physical or mental fatigue could
be removed…

and how future arising of the removed physical or mental fatigue

could be prevented.
 96

4 – Restlessness and Worry

“If physical or mental agitation is present in him,

he knows ‘there is physical or mental agitation in me;’
if physical or mental agitation is NOT present in him,
he knows ‘there is NO physical or mental agitation in me…’

and he knows how unarisen

physical or mental agitation could arise,
how arisen physical or mental agitation could
be removed…

& how future arising of the removed physical or mental agitation

could be prevented.

5 – Doubt

“If fear is present in him,

he knows ‘there is fear in me;’
if fear is NOT present in him,
he knows ‘there is NO fear in me…’

and he knows how unarisen

fear could arise,
how arisen fear could
be removed…

and how future arising of the removed fear

could be prevented.
 97

Dham-ma’s First Refrain

“In this way, in regard to phenomena {dham-ma}

he abides contemplating phenomena internally, {dham-ma}
or he abides contemplating
phenomena externally… {dham-ma}

or he abides contemplating phenomena {dham-ma}

both internally and externally.

He abides contemplating
the nature of arising in phenomena {dham-ma}
or he abides contemplating
the nature of passing away in phenomena… {dham-ma}

or he abides contemplating
the nature of both arising and passing in phenomena. {dham-ma}

Mindfulness that ‘there are phenomena’ {dham-ma}

is established in him
to the extent necessary for bare knowledge {naked awareness}
and continuous mindfulness. {complete vulnerability}

And he abides peacefully,

not clinging to greed, separateness, permanence, self
or anything in the world of the five aggregates of:
Raw sense-contact, Evaluation, Labeling, Story, or Mood.

That is how in regard to phenomena {dham-ma}

he abides contemplating phenomena. {dham-ma}
 98

Mindfulness of Dhamma’s Five Hindrances – Exercises

1 of 5 – the First Hindrance of Greed

Mindfulness of Experience

IN-breath: Where feel a pulling greed?

OUT-breath: Re-la-xing! {x’s 1-3+}

Interdependence

IN-breath: How could this pulling greed arise?

OUT-breath: Re-la-xing! {x’s 1-3+}

Impermanence

IN-breath: How could this pulling greed pass?

OUT-breath: Re-la-xing! {x’s 1-3+}

The Joy-factor of Enlightenment

IN-breath: Grin with {lips, cheeks, eyes} to this pulling greed…

OUT-breath: Re-la-xing! {x’s 1-3+}

IN-breath: What pulling greed is passing?

OUT-breath: Re-la-xing! {x’s 1-3+}
 99

1 of 5 – the LACK of the First Hindrance

Mindfulness of Experience

IN-breath: Where feel the lack of greed?

OUT-breath: Re-la-xing! {x’s 1-3+}

Interdependence

IN-breath: How could this lack of greed arise?

OUT-breath: Re-la-xing! {x’s 1-3+}

Mindfulness of Mind

IN-breath: How could this lack of greed feel?

OUT-breath: Re-la-xing! {x’s 1-3+}

The Joy-factor of Enlightenment

IN-breath: Grin with {lips, cheeks, eyes} to this lack of greed…

OUT-breath: Re-la-xing! {x’s 1-3+}
 100

2 of 5 – the Second Hindrance of Hate

Mindfulness of Experience

IN-breath: Where feel a pushing hate?

OUT-breath: Re-la-xing! {x’s 1-3+}

Interdependence

IN-breath: How could this pushing hate arise?

OUT-breath: Re-la-xing! {x’s 1-3+}

Impermanence

IN-breath: How could this pushing hate pass?

OUT-breath: Re-la-xing! {x’s 1-3+}

IN-breath: Grin with {lips, cheeks, eyes} to this pushing hate…

OUT-breath: Re-la-xing! {x’s 1-3+}

IN-breath: What pushing hate is passing?

OUT-breath: Re-la-xing! {x’s 1-3+}
 101

2 of 5 – the LACK of the Second Hindrance

Mindfulness of Experience

IN-breath: Where feel the lack of hate?

OUT-breath: Re-la-xing! {x’s 1-3+}

Interdependence

IN-breath: How could this lack of hate arise?

OUT-breath: Re-la-xing! {x’s 1-3+}

Mindfulness of Mind

IN-breath: How could this lack of hate feel?

OUT-breath: Re-la-xing! {x’s 1-3+}

The Joy-factor of Enlightenment

IN-breath: Grin with {lips, cheeks, eyes} to this lack of hate…

OUT-breath: Re-la-xing! {x’s 1-3+}
 102

3 of 5 – the Third Hindrance of Sloth and Toper

Mindfulness of Experience

IN-breath: Where feel a physical or mental fatigue?

OUT-breath: Re-la-xing! {x’s 1-3+}

Interdependence

IN-breath: How could this physical or mental fatigue arise?

OUT-breath: Re-la-xing! {x’s 1-3+}

Impermanence

IN-breath: How could this physical or mental fatigue pass?

OUT-breath: Re-la-xing! {x’s 1-3+}

IN-breath: Grin with {lips, cheeks, eyes} to

this physical or mental fatigue…
OUT-breath: Re-la-xing! {x’s 1-3+}

IN-breath: What physical or mental fatigue is passing?

OUT-breath: Re-la-xing! {x’s 1-3+}
 103

3 of 5 – the LACK of the Third Hindrance

Mindfulness of Experience

IN-breath: Where feel the lack of physical or mental fatigue?

OUT-breath: Re-la-xing! {x’s 1-3+}

Interdependence

IN-breath: How could this lack of

physical or mental fatigue arise?
OUT-breath: Re-la-xing! {x’s 1-3+}

Mindfulness of Mind

IN-breath: How could this lack of

physical or mental fatigue feel?
OUT-breath: Re-la-xing! {x’s 1-3+}

The Joy-factor of Enlightenment

IN-breath: Grin with {lips, cheeks, eyes} to this lack of

physical or mental fatigue…
OUT-breath: Re-la-xing! {x’s 1-3+}
 104

4 of 5 – the Fourth Hindrance of Restlessness and Worry

Mindfulness of Experience

IN-breath: Where feel a physical or mental agitation?

OUT-breath: Re-la-xing {x’s 1-3+}

Interdependence

IN-breath: How could this physical or mental agitation arise?

OUT-breath: Re-la-xing! {x’s 1-3+}

Impermanence

IN-breath: How could this physical or mental agitation pass?

OUT-breath: Re-la-xing! {x’s 1-3+}

IN-breath: Grin with {lips, cheeks, eyes} to

this physical or mental agitation…
OUT-breath: Re-la-xing! {x’s 1-3+}

IN-breath: What physical or mental agitation is passing?

OUT-breath: Re-la-xing! {x’s 1-3+}
 105

4 of 5 – the LACK of the Fourth Hindrance

Mindfulness of Experience

IN-breath: Where feel the lack of physical or mental agitation?

OUT-breath: Re-la-xing! {x’s 1-3+}

Interdependence

IN-breath: How could this lack of

physical or mental agitation arise?
OUT-breath: Re-la-xing! {x’s 1-3+}

Mindfulness of Mind

IN-breath: How could this lack of

physical or mental agitation feel?
OUT-breath: Re-la-xing! {x’s 1-3+}

The Joy-factor of Enlightenment

IN-breath: Grin with {lips, cheeks, eyes} to this lack of

physical or mental agitation…
OUT-breath: Re-la-xing! {x’s 1-3+}
 106

5 of 5 – the Fifth Hindrance of Doubt

Mindfulness of Experience

IN-breath: Where feel a fear?

OUT-breath: Re-la-xing! {x’s 1-3+}

IN-breath: How could this fear arise?

OUT-breath: Re-la-xing! {x’s 1-3+}

IN-breath: How could this fear pass?

OUT-breath: Re-la-xing! {x’s 1-3+}

IN-breath: Grin with {lips, cheeks, eyes} to this fear…

OUT-breath: Re-la-xing! {x’s 1-3+}

IN-breath: What fear is passing?

OUT-breath: Re-la-xing! {x’s 1-3+}
 107

5 of 5 – the LACK of the Fifth Hindrance

Mindfulness of Experience

IN-breath: Where feel the lack of fear?

OUT-breath: Re-la-xing! {x’s 1-3+}

Interdependence

IN-breath: How could this lack of fear arise?

OUT-breath: Re-la-xing! {x’s 1-3+}

Mindfulness of Mind

IN-breath: How could this lack of fear feel?

OUT-breath: Re-la-xing! {x’s 1-3+}

The Joy-factor of Enlightenment

IN-breath: Grin with {lips, cheeks, eyes} to this lack of fear…

OUT-breath: Re-la-xing! {x’s 1-3+}
 108

Dham-ma’s Five Aggregates

“Again, Bhik-khus, in regard to phenomena {dham-ma}

he abides contemplating phenomena {dham-ma}
in terms of the five aggregates
of clinging.

And how does he in regard to phenomena {dham-ma}

abide contemplating phenomena {dham-ma}
in terms of the five aggregates
of clinging?

1 – Body – Rupa – Sense Contact – Raw Sensation – Contact

Here he knows, ‘such is contact with Raw-sense-data,

such it’s arising, such it’s passing away;
2 – Feeling Tone – Vedana – Feeling Tone – Pleasure, Pain or Neutral – Quality

such is evaluation of pleasure, pain, or neutrality,

such it’s arising, such it’s passing away…
3 – Perception – Sainna – Perception – Labels

such is label, such it’s arising,

such it’s passing away…
4 – Mental Formations, Cognition – Sankhara – Concepts and Storylines

such is story, such it’s arising,

such it’s passing away…
 109

5 – Awareness – Vinnana – Experience, Mood

such is mood, such it’s arising,

such it’s passing away.’
 110

Dham-ma’s Second Refrain

“In this way, in regard to phenomena {dham-ma}

he abides contemplating phenomena internally, {dham-ma}
or he abides contemplating
phenomena externally… {dham-ma}

or he abides contemplating phenomena {dham-ma}

both internally and externally.

He abides contemplating
the nature of arising in phenomena {dham-ma}
or he abides contemplating
the nature of passing away in phenomena… {dham-ma}

or he abides contemplating
the nature of both arising and passing in phenomena. {dham-ma}

Mindfulness that ‘there are phenomena’ {dham-ma}

is established in him
to the extent necessary for bare knowledge {naked awareness}
and continuous mindfulness. {complete vulnerability}

And he abides peacefully,

not clinging to greed, separateness, permanence, self
or anything in the world of the five aggregates of:
Raw sense-contact, Evaluation, Labeling, Story, or Mood.

That is how in regard to phenomena {dham-ma}

he abides contemplating phenomena. {dham-ma}
 111

Mindfulness of Dhamma’s Five Aggregates – Exercises

5 – Awareness – Vinnana – Experience, Mood

Mindfulness of Experience

IN-breath: What Mood am I now experiencing?

OUT-breath: Re-la-xing! {x’s 1-3+}

Interdependence

IN-breath: How could this Mood have arisen?

OUT-breath: Re-la-xing! {x’s 1-3+}

Impermanence

IN-breath: How could this Mood pass?

OUT-breath: Re-la-xing! {x’s 1-3+}

The Joy-factor of Enlightenment

IN-breath: Grin with {lips, cheeks, eyes} to this Mood…

OUT-breath: Re-la-xing! {x’s 1-3+}

Mindfulness of Impermanence

IN-breath: What Mood is passing?

OUT-breath: Re-la-xing! {x’s 1-3+}
 112

4 – Mental Formations, Cognition – Sankhara – Concepts and Story-lines

Mindfulness of Experience

IN-breath: What Story am I now telling myself?

OUT-breath: Re-la-xing! {x’s 1-3+}

Interdependence

IN-breath: How could this Story arise?

OUT-breath: Re-la-xing! {x’s 1-3+}

Impermanence

IN-breath: How could this Story pass?

OUT-breath: Re-la-xing! {x’s 1-3+}

The Joy-factor of Enlightenment

IN-breath: Grin with {lips, cheeks, eyes} to this Story…

OUT-breath: Re-la-xing! {x’s 1-3+}

Mindfulness of Impermanence

IN-breath: What Story is passing?

OUT-breath: Re-la-xing! {x’s 1-3+}
 113

3 – Perception – Sainna – Perception – Labels

Mindfulness of Experience

IN-breath: How have I Labeled this experience?

OUT-breath: Re-la-xing! {x’s 1-3+}

Interdependence

IN-breath: How could this Label have arisen?

OUT-breath: Re-la-xing! {x’s 1-3+}

Impermanence

IN-breath: How could this Label pass?

OUT-breath: Re-la-xing! {x’s 1-3+}

The Joy-factor of Enlightenment

IN-breath: Grin with {lips, cheeks, eyes} to this Label…

OUT-breath: Re-la-xing! {x’s 1-3+}

Mindfulness of Impermanence

IN-breath: What Label is passing?

OUT-breath: Re-la-xing! {x’s 1-3+}
 114

2 – Feeling Tone – Vedana – Feeling Tone – Pleasure, Pain or Neutral – Quality

Mindfulness of Experience

IN-breath: Is this Pleasurable, Painful or Neither?’

OUT-breath: Re-la-xing! {x’s 1-3+}

Interdependence

IN-breath: How could this Evaluation arise?

OUT-breath: Re-la-xing! {x’s 1-3+}

Impermanence

IN-breath: How could this Evaluation pass?

OUT-breath: Re-la-xing! {x’s 1-3+}

The Joy-factor of Enlightenment

IN-breath: Grin with {lips, cheeks, eyes} to this Evaluation…

OUT-breath: Re-la-xing! {x’s 1-3+}

Mindfulness of Impermanence

IN-breath: What Evaluation is passing?

OUT-breath: Re-la-xing! {x’s 1-3+}
 115

1 – Body – Rupa – Sense Contact – Raw Sensation – Contact

Mindfulness of Experience

IN-breath: What raw, sense Contact is this?

OUT-breath: Re-la-xing! {x’s 1-3+}

Interdependence

IN-breath: How could this Contact arise?

OUT-breath: Re-la-xing! {x’s 1-3+}

Impermanence

IN-breath: How could this Contact pass?

OUT-breath: Re-la-xing! {x’s 1-3+}

The Joy-factor of Enlightenment

IN-breath: Grin with {lips, cheeks, eyes} to this Contact…

OUT-breath: Re-la-xing! {x’s 1-3+}

Mindfulness of Impermanence

IN-breath: What Contact is passing?

OUT-breath: Re-la-xing! {x’s 1-3+}
 116

Dham-ma’s Sense-Spheres

“Again, Bhik-khus, in regard to phenomena {dham-ma}

he abides contemplating phenomena {dham-ma}
in terms of the six internal
and external sense-spheres.

And how does he in regard to phenomena {dham-ma}

abide contemplating phenomena {dham-ma}
in terms of the six internal
and external sense-spheres?

1 – Visual Sense Sphere

“Here he knows the eye, he knows forms,

and he knows the fetter that arises dependent on both,
and he also knows how
an unarisen fetter could arise…

how an arisen fetter could be removed,

and how a future arising of the removed fetter could be prevented.
 117

2 – Auditory Sense Sphere

“Here he knows the ear, he knows sounds,

and he knows the fetter that arises dependent on both,
and he also knows how
an unarisen fetter could arise…

how an arisen fetter could be removed,

and how a future arising of the removed fetter could be prevented.

3 – Olfactory Sense Sphere

“Here he knows the nose, he knows scents,

and he knows the fetter that arises dependent on both,
and he also knows how
an unarisen fetter could arise…

how an arisen fetter could be removed,

and how a future arising of the removed fetter could be prevented.

4 – Gustory Sense Sphere

“Here he knows the tongue, he knows flavors,

and he knows the fetter that arises dependent on both,
and he also knows how
an unarisen fetter could arise…

how an arisen fetter could be removed,

and how a future arising of the removed fetter could be prevented.
 118

5 – Kinesthetic Sense Sphere

“Here he knows the body, he knows sensations,

and he knows the fetter that arises dependent on both,
and he also knows how
an unarisen fetter could arise…

how an arisen fetter could be removed,

and how a future arising of the removed fetter could be prevented.

6 – Mental Sense Sphere

“Here he knows the mind, he knows phenomena,

and he knows the fetter that arises dependent on both,
and he also knows how an unarisen fetter could arise…

how an arisen fetter could be removed,

and how a future arising of the removed fetter could be prevented.
 119

Dham-ma’s Third Refrain

“In this way, in regard to phenomena {dham-ma}

he abides contemplating phenomena internally, {dham-ma}
or he abides contemplating
phenomena externally… {dham-ma}

or he abides contemplating phenomena {dham-ma}

both internally and externally.

He abides contemplating
the nature of arising in phenomena {dham-ma}
or he abides contemplating
the nature of passing away in phenomena… {dham-ma}

or he abides contemplating
the nature of both arising and passing in phenomena. {dham-ma}

Mindfulness that ‘there are phenomena’ {dham-ma}

is established in him
to the extent necessary for bare knowledge {naked awareness}
and continuous mindfulness. {complete vulnerability}

And he abides peacefully,

not clinging to greed, separateness, permanence, self
or anything in the world of the five aggregates of:
Raw sense-contact, Evaluation, Labeling, Story, or Mood.

That is how in regard to phenomena {dham-ma}

he abides contemplating phenomena. {dham-ma}
 120

Mindfulness of the Six Sense Spheres – Exercises

1 of 6

Mindfulness of Experience

IN-breath: What Seeing and Sights am I now experiencing?

OUT-breath: Re-la-xing! {x’s 1-3+}

IN-breath: How could this Seeing and these Sights have arisen?
OUT-breath: Re-la-xing! {x’s 1-3+}

IN-breath: How could this Seeing and these Sights pass?

OUT-breath: Re-la-xing! {x’s 1-3+}

IN-breath: Grin with {lips, cheeks, eyes}

to this Seeing and these Sights…
OUT-breath: Re-la-xing! {x’s 1-3+}

IN-breath: What Seeing and Sights are passing?

OUT-breath: Re-la-xing! {x’s 1-3+}
 121

2 of 6

IN-breath: What Hearing and Sounds am I now experiencing?

OUT-breath: Re-la-xing! {x’s 1-3+}

IN-breath: How could this Hearing and these Sounds arise?

OUT-breath: Re-la-xing! {x’s 1-3+}

IN-breath: How could this Hearing and these Sounds pass?

OUT-breath: Re-la-xing! {x’s 1-3+}

IN-breath: Grin with {lips, cheeks, eyes}

to this Hearing and these Sounds…
OUT-breath: Re-la-xing! {x’s 1-3+}

IN-breath: What Hearing and Sounds are passing?

OUT-breath: Re-la-xing! {x’s 1-3+}
 122

3 of 6

IN-breath: What Smelling and Scents am I now experiencing?

OUT-breath: Re-la-xing! {x’s 1-3+}

IN-breath: How could this Smelling and these Scents arise?

OUT-breath: Re-la-xing! {x’s 1-3+}

IN-breath: How could this Smelling and these Scents pass?

OUT-breath: Re-la-xing! {x’s 1-3+}

IN-breath: Grin with {lips, cheeks, eyes}

to this Smelling and these Scents…
OUT-breath: Re-la-xing! {x’s 1-3+}

IN-breath: What Smelling and Scents are passing?

OUT-breath: Re-la-xing! {x’s 1-3+}
 123

4 of 6

IN-breath: What Tasting and Flavors am I now experiencing?

OUT-breath: Re-la-xing! {x’s 1-3+}

IN-breath: How could this Tasting and these Flavors arise?

OUT-breath: Re-la-xing! {x’s 1-3+}

IN-breath: How could this Tasting and these Flavors pass?

OUT-breath: Re-la-xing! {x’s 1-3+}

IN-breath: Grin with {lips, cheeks, eyes}

to this Tasting and these Flavors…
OUT-breath: Re-la-xing! {x’s 1-3+}

IN-breath: What Tasting and Flavors are passing?

OUT-breath: Re-la-xing! {x’s 1-3+}
 124

5 of 6

IN-breath: What Feeling and Sensations

am I now experiencing?
OUT-breath: Re-la-xing! {x’s 1-3+}

IN-breath: How could this Feeling and these Sensations arise?

OUT-breath: Re-la-xing! {x’s 1-3+}

IN-breath: How could this Feeling and these Sensations pass?

OUT-breath: Re-la-xing! {x’s 1-3+}

IN-breath: Grin with {lips, cheeks, eyes}

to this Feeling and these Sensations…
OUT-breath: Re-la-xing! {x’s 1-3+}

IN-breath: What Feeling and Sensations are passing?

OUT-breath: Re-la-xing! {x’s 1-3+}
 125

6 of 6

IN-breath: What Mind and Phenomena am I now experiencing?

OUT-breath: Re-la-xing! {x’s 1-3+}

IN-breath: How could this Mind, and these Phenomena arise?

OUT-breath: Re-la-xing! {x’s 1-3+}

IN-breath: How could this Mind, and these Phenomena pass?

OUT-breath: Re-la-xing! {x’s 1-3+}

IN-breath: Grin with {lips, cheeks, eyes} to this Mind,

and these Phenomena…
OUT-breath: Re-la-xing! {x’s 1-3+}

IN-breath: What Mind, and Phenomena are passing?

OUT-breath: Re-la-xing! {x’s 1-3+}
 126

Dham-ma’s Seven Awakening Factors

“Again, Bhik-khus, in regard to phenomena {dham-ma}

he abides contemplating phenomena {dham-ma}
in terms of the seven
awakening factors.

And how does he in regard to phenomena {dham-ma}

abide contemplating phenomena {dham-ma}
in terms of the seven
awakening factors?

1 – the Awakening Factor of Mindfulness

“Here, if the mindfulness

awakening factor is present in him,
he knows ‘there is the mindfulness
awakening factor in me…’

if the mindfulness awakening factor

is NOT present in him,
he knows ‘there is NO mindfulness
awakening factor in me…’

he knows how the unarisen

mindfulness awakening factor can arise,
and how the arisen mindfulness
awakening factor can be perfected by development.
 127

2 – the Awakening Factor of the Investigation of Dhammas

“Here, if the investigation of phenomena

awakening factor is present in him,
he knows ‘there is the investigation of phenomena
awakening factor in me…’

if the investigation of phenomena awakening factor

is NOT present in him,
he knows ‘there is NO investigation of phenomena
awakening factor in me…’

he knows how the unarisen

investigation of phenomena awakening factor can arise,
and how the arisen investigation of phenomena
awakening factor can be perfected by development.

3 – the Awakening Factor of Energy

“Here, if the energy

awakening factor is present in him,
he knows ‘there is the energy
awakening factor in me…’

if the energy awakening factor

is NOT present in him,
he knows ‘there is NO energy
awakening factor in me…’

he knows how the unarisen

energy awakening factor can arise,
and how the arisen energy
awakening factor can be perfected by development.
 128

4 – the Awakening Factor of Joy

“Here, if the joy awakening

factor is present in him,
he knows ‘there is the joy
awakening factor in me…’

if the joy awakening factor

is NOT present in him,
he knows ‘there is NO joy
awakening factor in me…’

he knows how the unarisen

joy awakening factor can arise,
and how the arisen joy
awakening factor can be perfected by development.

5 – the Awakening Factor of Tranquility

“Here, if the tranquility awakening

factor is present in him,
he knows ‘there is the tranquility
awakening factor in me…’

if the tranquility awakening factor

is NOT present in him,
he knows ‘there is NO tranquility
awakening factor in me…’

he knows how the unarisen

tranquility awakening factor can arise,
and how the arisen tranquility
awakening factor can be perfected by development.
 129

6 – the Awakening Factor of Concentration

“Here, if the collectedness awakening

factor is present in him,
he knows ‘there is the collectedness
awakening factor in me…’

if the collectedness awakening factor

is NOT present in him,
he knows ‘there is NO collectedness
awakening factor in me…’

he knows how the unarisen

collectedness awakening factor can arise,
and how the arisen collectedness
awakening factor can be perfected by development.

7 – the Awakening Factor of Equanimity

“Here, if the equanimity awakening

factor is present in him,
he knows ‘there is the equanimity
awakening factor in me…’

if the equanimity awakening factor

is NOT present in him,
he knows ‘there is NO equanimity
awakening factor in me…’

he knows how the unarisen

equanimity awakening factor can arise,
and how the arisen equanimity
awakening factor can be perfected by development.
 130

Dham-ma’s Fourth Refrain

“In this way, in regard to phenomena {dham-ma}

he abides contemplating phenomena internally, {dham-ma}
or he abides contemplating
phenomena externally… {dham-ma}

or he abides contemplating phenomena {dham-ma}

both internally and externally.

He abides contemplating
the nature of arising in phenomena {dham-ma}
or he abides contemplating
the nature of passing away in phenomena… {dham-ma}

or he abides contemplating
the nature of both arising and passing in phenomena. {dham-ma}

Mindfulness that ‘there are phenomena’ {dham-ma}

is established in him
to the extent necessary for bare knowledge {naked awareness}
and continuous mindfulness. {complete vulnerability}

And he abides peacefully,

not clinging to greed, separateness, permanence, self
or anything in the world of the five aggregates of:
Raw sense-contact, Evaluation, Labeling, Story, or Mood.

That is how in regard to phenomena {dham-ma}

he abides contemplating phenomena. {dham-ma}
 131

Mindfulness of the Seven Awakening Factors – Exercises

1 of 7 – the Awakening factor of Mindfulness

IN-breath: Where feel a lack of mindfulness?

OUT-breath: Re-la-xing {x’s 1-3+}

IN-breath: How could this lack of mindfulness arise?

OUT-breath: Re-la-xing {x’s 1-3+}

IN-breath: How could this lack of mindfulness pass?

OUT-breath: Re-la-xing {x’s 1-3+}

IN-breath: Grin with (lips, cheeks, eyes) to

this lack of mindfulness?
OUT-breath: Re-la-xing {x’s 1-3+}

IN-breath: What lack of mindfulness is passing?

OUT-breath: Re-la-xing {x’s 1-3+}
 132

IN-breath: Where feel a wealth of mindfulness?

OUT-breath: Re-la-xing {x’s 1-3+}

IN-breath: How could this wealth of mindfulness arise?

OUT-breath: Re-la-xing! {x’s 1-3+}

IN-breath: How could this wealth of mindfulness feel?

OUT-breath: Re-la-xing! {x’s 1-3+}

IN-breath: Grin with {lips, cheeks, eyes} to

this wealth of mindfulness…
OUT-breath: Re-la-xing! {x’s 1-3+}
 133

2 of 7 – the Awakening factor of Investigation of Dhammas

IN-breath: Where feel a lack of investigation?

OUT-breath: Re-la-xing {x’s 1-3+}

IN-breath: How could this lack of investigation arise?

OUT-breath: Re-la-xing {x’s 1-3+}

IN-breath: How could this lack of investigation pass?

OUT-breath: Re-la-xing {x’s 1-3+}

IN-breath: Grin with (lips, cheeks, eyes) to

this lack of investigation?
OUT-breath: Re-la-xing {x’s 1-3+}

IN-breath: What lack of investigation is passing?

OUT-breath: Re-la-xing {x’s 1-3+}
 134

IN-breath: Where feel a wealth of investigation?

OUT-breath: Re-la-xing {x’s 1-3+}

IN-breath: How could this wealth of investigation arise?

OUT-breath: Re-la-xing! {x’s 1-3+}

IN-breath: How could this wealth of investigation feel?

OUT-breath: Re-la-xing! {x’s 1-3+}

IN-breath: Grin with {lips, cheeks, eyes} to

this wealth of investigation…
OUT-breath: Re-la-xing! {x’s 1-3+}
 135

3 of 7 – the Awakening factor of Energy

IN-breath: Where feel a lack of energy?

OUT-breath: Re-la-xing {x’s 1-3+}

IN-breath: How could this lack of energy arise?

OUT-breath: Re-la-xing {x’s 1-3+}

IN-breath: How could this lack of energy pass?

OUT-breath: Re-la-xing {x’s 1-3+}

IN-breath: Grin with (lips, cheeks, eyes) to

this lack of energy?
OUT-breath: Re-la-xing {x’s 1-3+}

IN-breath: What lack of energy is passing?

OUT-breath: Re-la-xing {x’s 1-3+}
 136

IN-breath: Where feel a wealth of energy?

OUT-breath: Re-la-xing {x’s 1-3+}

IN-breath: How could this wealth of energy arise?

OUT-breath: Re-la-xing! {x’s 1-3+}

IN-breath: How could this wealth of energy feel?

OUT-breath: Re-la-xing! {x’s 1-3+}

IN-breath: Grin with {lips, cheeks, eyes} to

this wealth of energy…
OUT-breath: Re-la-xing! {x’s 1-3+}
 137

4 of 7 – the Awakening factor of Joy

IN-breath: Where feel a lack of Joy?

OUT-breath: Re-la-xing {x’s 1-3+}

IN-breath: How could this lack of Joy arise?

OUT-breath: Re-la-xing {x’s 1-3+}

IN-breath: How could this lack of Joy pass?

OUT-breath: Re-la-xing {x’s 1-3+}

IN-breath: Grin with (lips, cheeks, eyes) to

this lack of Joy?
OUT-breath: Re-la-xing {x’s 1-3+}

IN-breath: What lack of Joy is passing?

OUT-breath: Re-la-xing {x’s 1-3+}
 138

IN-breath: Where feel a wealth of Joy?

OUT-breath: Re-la-xing {x’s 1-3+}

IN-breath: How could this wealth of Joy arise?

OUT-breath: Re-la-xing! {x’s 1-3+}

IN-breath: How could this wealth of Joy feel?

OUT-breath: Re-la-xing! {x’s 1-3+}

IN-breath: Grin with {lips, cheeks, eyes} to

this wealth of Joy…
OUT-breath: Re-la-xing! {x’s 1-3+}
 139

5 of 7 – the Awakening factor of Tranquility

IN-breath: Where feel a lack of Tranquility?

OUT-breath: Re-la-xing {x’s 1-3+}

IN-breath: How could this lack of Tranquility arise?

OUT-breath: Re-la-xing {x’s 1-3+}

IN-breath: How could this lack of Tranquility pass?

OUT-breath: Re-la-xing {x’s 1-3+}

IN-breath: Grin with (lips, cheeks, eyes) to

this lack of Tranquility?
OUT-breath: Re-la-xing {x’s 1-3+}

IN-breath: What lack of Tranquility is passing?

OUT-breath: Re-la-xing {x’s 1-3+}
 140

IN-breath: Where feel a wealth of Tranquility?

OUT-breath: Re-la-xing {x’s 1-3+}

IN-breath: How could this wealth of Tranquility arise?

OUT-breath: Re-la-xing! {x’s 1-3+}

IN-breath: How could this wealth of Tranquility feel?

OUT-breath: Re-la-xing! {x’s 1-3+}

IN-breath: Grin with {lips, cheeks, eyes} to

this wealth of Tranquility…
OUT-breath: Re-la-xing! {x’s 1-3+}
 141

6 of 7 – the Awakening factor of Concentration

IN-breath: Where feel Scatteredness?

OUT-breath: Re-la-xing {x’s 1-3+}

IN-breath: How could this Scatteredness arise?

OUT-breath: Re-la-xing {x’s 1-3+}

IN-breath: How could this Scatteredness pass?

OUT-breath: Re-la-xing {x’s 1-3+}

IN-breath: Grin with (lips, cheeks, eyes) to this Scatteredness…

OUT-breath: Re-la-xing! {x’s 1-3+}

IN-breath: What Scatteredness is passing?

OUT-breath: Re-la-xing {x’s 1-3+}
 142

IN-breath: Where feel Collectedness?

OUT-breath: Re-la-xing {x’s 1-3+}

IN-breath: How could this Collectedness arise?

OUT-breath: Re-la-xing! {x’s 1-3+}

IN-breath: How could this Collectedness feel?

OUT-breath: Re-la-xing! {x’s 1-3+}

IN-breath: Grin with {lips, cheeks, eyes} to this Collectedness…

OUT-breath: Re-la-xing! {x’s 1-3+}
 143

7 of 7 – the Awakening factor of Equanimity

IN-breath: Where feel a lack of Equanimity?

OUT-breath: Re-la-xing {x’s 1-3+}

IN-breath: How could this lack of Equanimity arise?

OUT-breath: Re-la-xing {x’s 1-3+}

IN-breath: How could this lack of Equanimity pass?

OUT-breath: Re-la-xing {x’s 1-3+}

IN-breath: Grin with (lips, cheeks, eyes) to

this lack of Equanimity?
OUT-breath: Re-la-xing {x’s 1-3+}

IN-breath: What lack of Tranquility is passing?

OUT-breath: Re-la-xing {x’s 1-3+}
 144

IN-breath: Where feel a wealth of Equanimity?

OUT-breath: Re-la-xing {x’s 1-3+}

IN-breath: How could this wealth of Equanimity arise?

OUT-breath: Re-la-xing! {x’s 1-3+}

IN-breath: How could this wealth of Equanimity feel?

OUT-breath: Re-la-xing! {x’s 1-3+}

IN-breath: Grin with {lips, cheeks, eyes} to

this wealth of Equanimity…
OUT-breath: Re-la-xing! {x’s 1-3+}
 145

Dham-ma’s Four Nobel Truths

“Again, Bhik-khus, in regard to phenomena he abides

contemplating phenomena in terms of the four noble truths.
And how does he in regard to phenomena abide
contemplating phenomena in terms of the four noble truths?

“Here he knows as it really is,

‘this is Duk-kha;’ {Suffering, Stress, Heat}
he knows as it really is, {suffering’s Tyranny}
‘this is the arising of Duk-kha…’ {suffering’s Causes}

he knows as it really is,

‘this is the cessation of Duk-kha;’ {Cessation of it’s Tyranny}
he knows as it really is, ‘this is the way {cessation’s Causes}
leading to the cessation of Duk-kha.’ {Kar-ma’s Kle-sha [Sanskrit]}

And what, Bhik-khus, is the

Noble Truth of Suffering?

Birth is suffering, aging is suffering,

death is suffering;
sorrow, lamentation, pain, grief,
and despair are suffering…
 146

NOT to get what one wishes is suffering; {Duk-kha}

separation from the liked is suffering;
association with the disliked,
that also is suffering.

In brief, clinging to the

five aggregates of: Raw sense-contact, {Skan-dhas [Sanskrit]}
Evaluation, Labeling, Story, or Mood.
are suffering.

What, now, is birth? The birth of beings

belonging to this or that order of beings,
their being born, their origination,
their conception…

their springing into existence,

the manifestation of the aggregates,
the acquisition of the sense-bases.
This Bhik-khus, is called birth.
 147

And what, Bhik-khus, is aging? The aging of beings

belonging to this or that order of beings,
their old age, decrepitude, breaking of teeth,
grayness of hair…

wrinkling of skin, the

failing of their vital force,
the wearing out of their sense faculties.
This, Bhik-khus, is called aging.

And what, Bhik-khus, is death? The departing and vanishing

of beings out of this or that order of beings,
their destruction, disappearance, dying, death,
the completion of their life period…

dissolution of the aggregates,

the discarding of the body,
the destruction of the controlling faculty of the vital principle.
This, Bhik-khus, is called death.
 148

And what, Bhik-khus, is sorrow? The sorrow of one afflicted

by this or that loss,
touched by this or that painful thing,
the sorrowing…

the sorrowful state of mind,

the inner sorrow,
the inner deep sorrow.
This, Bhik-khus, is called sorrow.

And what, Bhik-khus, is lamentation? The wailing of one

afflicted by this or that loss,
touched by this or that painful thing,
lament, wailing and lamenting…

the state of wailing and lamentation.

This, Bhik-khus, is called lamentation.

And what, Bhik-khus, is pain? The bodily pain

and bodily unpleasantness,
the painful and unpleasant feeling produced by bodily contact.
This Bhik-khus, is called pain.
 149

And what, Bhik-khus, is grief? The mental pain

and mental unpleasantness,
the painful and unpleasant feeling produced by mental contact.
This, Bhik-khus, is called grief.

And what, Bhik-khus, is excessive distress? The distress

of one afflicted by this or that loss,
touched by this or that painful thing,
excessive distress…

and the state of excessive distress,

this, Bhik-khus, is called excessive distress.
 150

And what, Bhik-khus, is “NOT to get what one wishes,

that also is suffering?”

In being subject to birth, such a wish arises,

“Oh, that we were NOT subject to birth!
Oh, that NO birth would come to us!”
But this, indeed, can NOT be attained by mere wishing.

This is “NOT to get what one wishes,

that also is suffering.”

In being subject to aging, such a wish arises,

“Oh, that we were NOT subject to aging!
Oh, that NO aging would come to us!”
But this indeed can NOT be attained by mere wishing.

This is “NOT to get what one wishes,

that also is suffering.”

In being subject to sickness, such a wish arises,

“Oh, that we were NOT subject to sickness!
Oh, that NO sickness would come to us!”
But this, indeed, can NOT be attained by mere wishing.

This is “NOT to get what one wishes,

that also is suffering.”
 151

In being subject to death, such a wish arises,

“Oh, that we were NOT subject to death!
Oh, that NO death would come to us!”
But this, indeed, can NOT be attained by mere wishing.

This is “NOT to get what one wishes,

that also is suffering.”

In being subject to sorrow, lamentation, pain,

grief, and excessive distress, such a wish arises,
“Oh that we were NOT subject to sorrow, lamentation,
pain, grief, and excessive distress!

Oh, that NO sorrow, lamentation, pain, grief,

and excessive distress would come to us!”
But this, indeed, can NOT be attained by mere wishing.
This is “NOT to get what one wishes, that also is suffering.”
 152

And what, Bhik-khus, is suffering

that is separation from the enjoyable?

Whatever desirable, agreeable,

pleasant objects there are
visible, audible, odorous,
tasteable, or tangible…

or whoever those wishers of welfare,

wishers of benefit,
wishers of comfort, and
wishers of release from bonds are…

mothers, fathers, brothers, sisters, friends,

colleagues, relatives, or blood relations,
it is that NOT being together with them,
NOT coming together with them…

NOT fraternizing with them,

and NOT being mixed with them.
This, Bhik-khus, is called suffering
that is separation from the liked.
 153

And what, Bhik-khus, is suffering

which is association with the disliked?

Whatever undesirable, disagreeable,

unpleasant objects there are
visible, audible, odorous,
tasteable, and tangible…

or whenever those wishers of loss,

wishers of harm,
wishers of discomfort
and wishers of non-release from bonds are…

it is that being together with them,

coming together with them,
fraternizing with them,
and being mixed with them.

This, Bhik-khus, is called suffering

which is association with the disliked.
 154

And what, Bhik-khus, is “in brief,

clinging to the five aggregates of suffering?”

They are the clinging to

the aggregate of material form, {Raw sense-contact}
the aggregate of feeling, {Evaluation as Pleasurable, Painful or Neither}
the aggregate of perception… {Labeling}

the aggregate of mental formation {Going into Story}

and the aggregate of consciousness. {Mood}

This, Bhik-khus, is called “in brief,

clinging to the five aggregates of suffering.”
This, Bhik-khus, is called the
Noble Truth of Suffering.
 155

Mindfulness of the Four Nobel Truths – Exercises

1 of 4 – Suffering
1 of 6 – Body

Getting

IN-breath: How could failing to get a Sensation I crave,

when I please…
OUT-breath: be suffering? {x’s 3+}

Keep

IN-breath: How could failing to keep a Sensation I crave,

for as long as I please…
OUT-breath: be suffering? {x’s 3+}

Endure

IN-breath: How could enduring a Sensation I hate…

OUT-breath: be suffering? {x’s 3+}
 156

2 of 6 – Tongue

Getting

IN-breath: How could failing to get a Flavor I crave,

when I please…
OUT-breath: be suffering? {x’s 3+}

Keep

IN-breath: How could failing to keep a Flavor I crave,

for as long as I please…
OUT-breath: be suffering? {x’s 3+}

Endure

IN-breath: How could enduring a Flavor I hate…

OUT-breath: be suffering? {x’s 3+}
 157

3 of 6 – Nose

Getting

IN-breath: How could failing to get a Scent I crave,

when I please…
OUT-breath: be suffering? {x’s 3+}

Keep

IN-breath: How could failing to keep a Scent I crave,

for as long as I please…
OUT-breath: be suffering? {x’s 3+}

Endure

IN-breath: How could enduring a Scent I hate…

OUT-breath: be suffering? {x’s 3+}
 158

4 of 6 – Ears

Getting

IN-breath: How could failing to get a Sound I crave,

when I please…
OUT-breath: be suffering? {x’s 3+}

Keep

IN-breath: How could failing to keep a Sound I crave,

for as long as I please…
OUT-breath: be suffering? {x’s 3+}

Endure

IN-breath: How could enduring a Sound I hate…

OUT-breath: be suffering? {x’s 3+}
 159

5 of 6 – Eyes

Getting

IN-breath: How could failing to get a Sight I crave,

when I please…
OUT-breath: be suffering? {x’s 3+}

Keep

IN-breath: How could failing to keep a Sight I crave,

for as long as I please…
OUT-breath: be suffering? {x’s 3+}

Endure

IN-breath: How could enduring a Sight I hate…

OUT-breath: be suffering? {x’s 3+}
 160

6 of 6 – Mind

Getting

IN-breath: How could failing to get a Phenomena I crave,

when I please…
OUT-breath: be suffering? {x’s 3+}

Keep

IN-breath: How could failing to keep a Phenomena I crave,

for as long as I please…
OUT-breath: be suffering? {x’s 3+}

Endure

IN-breath: How could enduring a Phenomena I hate…

OUT-breath: be suffering? {x’s 3+}
 161

And what, Bhik-khus, is the

Noble Truth of the Origin of Suffering?

It is that craving which

gives rise to further rebirth
and, bound up with pleasure and greed,
finds ever fresh delight, now here, now there…

such as, the sensual craving, the craving for existence,

and the craving for NON-existence.

And where, Bhik-khus, does this craving,

when arising, arise, and when settling, settle?

Whatever in the world

is a delightful thing, a pleasurable thing,
wherein this craving, when arising, arises
and, when settling, settles.
162
 163

Six Sense Organs

What in the world is a delightful thing,

a pleasurable thing?

Body in the world could be a

delightful thing, a pleasurable thing;
wherein this craving, when arising, arises
and when settling, settles.

Tongue in the world could be a

delightful thing, a pleasurable thing;
wherein this craving, when arising, arises
and when settling, settles.

Nose in the world could be a

delightful thing, a pleasurable thing;
wherein this craving, when arising, arises
and when settling, settles.
 164

Ear in the world could be a

delightful thing, a pleasurable thing;
wherein this craving, when arising, arises
and when settling, settles.

Eye in the world could be a

delightful thing, a pleasurable thing;
wherein this craving, when arising, arises
and when settling, settles.

Mind in the world could be a

delightful thing, a pleasurable thing;
wherein this craving, when arising, arises
and when settling, settles.
 165

Six Sense Objects

Phenomena in the world could be delightful things, {dham-ma}

pleasurable things;
wherein this craving, when arising, arises
and when settling, settles.

Visible forms in the world could be delightful things,

pleasurable things;
wherein this craving, when arising, arises
and when settling, settles.

Sounds in the world could be delightful things,

pleasurable things;
wherein this craving, when arising, arises
and when settling, settles.

Scents in the world could be delightful things,

pleasurable things;
wherein this craving, when arising, arises
and when settling, settles.

Flavors in the world could be delightful things,

pleasurable things;
wherein this craving, when arising, arises
and when settling, settles.

Sensual objects in the world could be delightful things,

pleasurable things;
wherein this craving, when arising, arises
and when settling, settles.
 166

“Six Sense Consciousness’’’

Body-consciousness in the world could be a delightful thing,

a pleasurable thing;
wherein this craving, when arising, arises
and when settling, settles.

Tongue-consciousness in the world could be a delightful thing,

a pleasurable thing;
wherein this craving, when arising, arises
and when settling, settles.

Nose-consciousness in the world could be a delightful thing,

a pleasurable thing;
wherein this craving, when arising, arises
and when settling, settles.

Ear-consciousness in the world could be a delightful thing,

a pleasurable thing;
wherein this craving, when arising, arises
and when settling, settles.

Eye-consciousness in the world could be a delightful thing,

a pleasurable thing;
wherein this craving, when arising, arises
and when settling, settles.

Mind-consciousness in the world could be a delightful thing,

a pleasurable thing;
wherein this craving, when arising, arises
and when settling, settles.
 167

Six Sense Contacts

Eye-contact in the world could be a delightful thing,

a pleasurable thing;
wherein this craving, when arising, arises
and when settling, settles.

Ear-contact in the world could be a delightful thing,

a pleasurable thing;
wherein this craving, when arising, arises
and when settling, settles.

Nose-contact in the world could be a delightful thing,

a pleasurable thing;
wherein this craving, when arising, arises
and when settling, settles.

Tongue-contact in the world could be a delightful thing,

a pleasurable thing;
wherein this craving, when arising, arises
and when settling, settles.

Body-contact in the world could be a delightful thing,

a pleasurable thing;
wherein this craving, when arising, arises
and when settling, settles.

Mind-contact in the world could be a delightful thing,

a pleasurable thing;
wherein this craving, when arising, arises
and when settling, settles.
 168

Six Sense Feelings

The feeling born of Eye-contact in the world

could be a delightful thing, a pleasurable thing;
wherein this craving, when arising, arises
and when settling, settles.

The feeling born of Ear-contact in the world

could be a delightful thing, a pleasurable thing;
wherein this craving, when arising, arises
and when settling, settles.

The feeling born of Nose-contact in the world

could be a delightful thing, a pleasurable thing;
wherein this craving, when arising, arises
and when settling, settles.

The feeling born of Tongue-contact in the world

could be a delightful thing, a pleasurable thing;
wherein this craving, when arising, arises
and when settling, settles.

The feeling born of Body-contact in the world

could be a delightful thing, a pleasurable thing;
wherein this craving, when arising, arises
and when settling, settles.

The feeling born of Mind-contact in the world

could be a delightful thing, a pleasurable thing;
wherein this craving, when arising, arises
and when settling, settles.
 169

Six Sense Perceptions

The perception of Visual-forms in the world

could be a delightful thing, a pleasurable thing;
wherein this craving, when arising, arises
and when settling, settles.

The perception of Sounds in the world

could be a delightful thing, a pleasurable thing;
wherein this craving, when arising, arises
and when settling, settles.

The perception of Scents in the world

could be a delightful thing, a pleasurable thing;
wherein this craving, when arising, arises
and when settling, settles.

The perception of Flavors in the world

could be a delightful thing, a pleasurable thing;
wherein this craving, when arising, arises
and when settling, settles.

The perception of Sensations in the world

could be a delightful thing, a pleasurable thing;
wherein this craving, when arising, arises
and when settling, settles.

The perception of Phenomena in the world {Dham-ma}

could be a delightful thing, a pleasurable thing;
wherein this craving, when arising, arises
and when settling, settles.
 170

Six Sense Volitions

The volition concerning Visual-forms in the world

could be a delightful thing, a pleasurable thing;
wherein this craving, when arising, arises
and when settling, settles.

The volition concerning Sounds in the world

could be a delightful thing, a pleasurable thing;
wherein this craving, when arising, arises
and when settling, settles.

The volition concerning Scents in the world

could be a delightful thing, a pleasurable thing;
wherein this craving, when arising, arises
and when settling, settles.

The volition concerning Flavors in the world

could be a delightful thing, a pleasurable thing;
wherein this craving, when arising, arises
and when settling, settles.

The volition concerning Sensations in the world

could be a delightful thing, a pleasurable thing;
wherein this craving, when arising, arises
and when settling, settles.

The volition concerning Phenomena in the world {Dham-ma}

could be a delightful thing, a pleasurable thing;
wherein this craving, when arising, arises
and when settling, settles.
 171

Six Sense Cravings

The craving concerning Visual–forms in the world

could be a delightful thing, a pleasurable thing;
wherein this craving, when arising, arises
and when settling, settles.

The craving concerning Sounds in the world

could be a delightful thing, a pleasurable thing;
wherein this craving, when arising, arises
and when settling, settles.

The craving concerning Scents in the world

could be a delightful thing, a pleasurable thing;
wherein this craving, when arising, arises
and when settling, settles.

The craving concerning Flavors in the world

could be a delightful thing, a pleasurable thing;
wherein this craving, when arising, arises
and when settling, settles.

The craving concerning Sensations in the world

could be a delightful thing, a pleasurable thing;
wherein this craving, when arising, arises
and when settling, settles.

The craving concerning Phenomena in the world {Dham-ma}

could be a delightful thing, a pleasurable thing;
wherein this craving, when arising, arises
and when settling, settles.
 172

Six Sense Thoughts

The thought of Visual–forms in the world

could be a delightful thing, a pleasurable thing;
wherein this craving, when arising, arises
and when settling, settles.

The thought of Sounds in the world

could be a delightful thing, a pleasurable thing;
wherein this craving, when arising, arises
and when settling, settles.

The thought of Scents in the world

could be a delightful thing, a pleasurable thing;
wherein this craving, when arising, arises
and when settling, settles.

The thought of Flavors in the world

could be a delightful thing, a pleasurable thing;
wherein this craving, when arising, arises
and when settling, settles.

The thought of Sensations in the world

could be a delightful thing, a pleasurable thing;
wherein this craving, when arising, arises
and when settling, settles.

The thought of Phenomena in the world {Dham-ma}

could be a delightful thing, a pleasurable thing;
wherein this craving, when arising, arises
and when settling, settles.
 173

Six Sense Wandering Thoughts

Wandering thoughts of Visual–objects in the world

could be delightful things, pleasurable things;
wherein this craving, when arising, arises
and when settling, settles.

Wandering thoughts of Sounds in the world

could be delightful things, pleasurable things;
wherein this craving, when arising, arises
and when settling, settles.

Wandering thoughts of Scents in the world

could be delightful things, pleasurable things;
wherein this craving, when arising, arises
and when settling, settles.

Wandering thoughts of Flavors in the world

could be delightful things, pleasurable things;
wherein this craving, when arising, arises
and when settling, settles.

Wandering thoughts of Sensations in the world

could be delightful things, pleasurable things;
wherein this craving, when arising, arises
and when settling, settles.

Wandering thoughts of Phenomena in the world {Dham-ma}

could be delightful things, pleasurable things;
wherein this craving, when arising, arises
and when settling, settles.
 174

This Bhik-khus is the Noble Truth

of the Origin of Suffering.
 175

Mindfulness of the Four Nobel Truths – Exercises

2 of 4 – Suffering’s Cause
1 of 6 – Body

Sense Organs

IN-breath: How could this Body be {pleasurable, painful}…

OUT-breath: and an object of {greed, hate}? {x’s 3+}

Sense Objects

IN-breath: How could Sensual objects be {pleasurable, painful}…

OUT-breath: and objects of {greed, hate}? {x’s 3+}

Sense Consciousness

IN-breath: How could Body–consciousness

be {pleasurable, painful}…
OUT-breath: and an object of {greed, hate}? {x’s 3+}

Sense Contact

IN-breath: How could Body–contact be {pleasurable, painful}…

OUT-breath: and an object of {greed, hate}? {x’s 3+}

Sense Feeling

IN-breath: How could the feeling of Body–contact

be {pleasurable, painful}…
OUT-breath: and an object of {greed, hate}? {x’s 3+}
 176

Sense Perception

IN-breath: How could the perception of Sensation

be {pleasurable, painful}…
OUT-breath: and an object of {greed, hate}? {x’s 3+}

Sense Volition

IN-breath: How could Sensation–volition

be {pleasurable, painful}…
OUT-breath: and an object of {greed, hate}? {x’s 3+}

Sense Craving

IN-breath: How could Sensation–craving

be {pleasurable, painful}…
OUT-breath: and an object of {greed, hate}? {x’s 3+}

Sense Thought

IN-breath: How could Sensation–thought

be {pleasurable, painful}…
OUT-breath: and an object of {greed, hate}? {x’s 3+}

Sense Distraction

IN-breath: How could Sensation–distraction

be {pleasurable, painful}…
OUT-breath: and an object of {greed, hate}? {x’s 3+}
 177

And what, Bhik-khus, is the Noble Truth

of the Cessation of Suffering?

It is the total extinction

by removing of, forsaking of,
discarding of, freedom from,
and non-attachment to that same craving.

And where, Bhik-khus, is this craving,

when being abandoned, abandoned,
and when does this craving,
when ceasing, cease?

Whatever in the world is a delightful thing,

a pleasurable thing,
therein this craving, when being abandoned, is abandoned
and, when ceasing, ceases.

What in the world is a delightful thing,

a pleasurable thing?
 178

Six Sense Organs

Eye in the world could be a

delightful thing, a pleasurable thing;
wherein this craving, when being abandoned, is abandoned
and when ceasing, ceases.

Ear in the world could be a

delightful thing, a pleasurable thing;
wherein this craving, when being abandoned, is abandoned
and when ceasing, ceases.

Nose in the world could be a

delightful thing, a pleasurable thing;
wherein this craving, when being abandoned, is abandoned
and when ceasing, ceases.

Tongue in the world could be a

delightful thing, a pleasurable thing;
wherein this craving, when being abandoned, is abandoned
and when ceasing, ceases.

Body in the world could be a

delightful thing, a pleasurable thing;
wherein this craving, when being abandoned, is abandoned
and when ceasing, ceases.

Mind in the world could be a

delightful thing, a pleasurable thing;
wherein this craving, when being abandoned, is abandoned
and when ceasing, ceases.
 179

Six Sense Objects

Visible forms in the world could be delightful things,

pleasurable things;
wherein this craving, when being abandoned, is abandoned
and when ceasing, ceases.

Sounds in the world could be delightful things,

pleasurable things;
wherein this craving, when being abandoned, is abandoned
and when ceasing, ceases.

Scents in the world could be delightful things,

pleasurable things;
wherein this craving, when being abandoned, is abandoned
and when ceasing, ceases.

Flavors in the world could be delightful things,

pleasurable things;
wherein this craving, when being abandoned, is abandoned
and when ceasing, ceases.

Sensual objects in the world could be delightful things,

pleasurable things;
wherein this craving, when being abandoned, is abandoned
and when ceasing, ceases.

Phenomena in the world could be delightful things, {Dham-ma}

pleasurable things;
wherein this craving, when being abandoned, is abandoned
and when ceasing, ceases.
 180

Six Sense Consciousness

Eye-consciousness in the world could be a delightful thing,

a pleasurable thing;
wherein this craving, when being abandoned, is abandoned
and when ceasing, ceases.

Ear-consciousness in the world could be a delightful thing,

a pleasurable thing;
wherein this craving, when being abandoned, is abandoned
and when ceasing, ceases.

Nose-consciousness in the world could be a delightful thing,

a pleasurable thing;
wherein this craving, when being abandoned, is abandoned
and when ceasing, ceases.

Tongue-consciousness in the world could be a delightful thing,

a pleasurable thing;
wherein this craving, when being abandoned, is abandoned
and when ceasing, ceases.

Body-consciousness in the world could be a delightful thing,

a pleasurable thing;
wherein this craving, when being abandoned, is abandoned
and when ceasing, ceases.

Mind-consciousness in the world could be a delightful thing,

a pleasurable thing;
wherein this craving, when being abandoned, is abandoned
and when ceasing, ceases.
 181

Six Sense Contacts

Eye-contact in the world could be a delightful thing,

a pleasurable thing;
wherein this craving, when being abandoned, is abandoned
and when ceasing, ceases.

Ear-contact in the world could be a delightful thing,

a pleasurable thing;
wherein this craving, when being abandoned, is abandoned
and when ceasing, ceases.

Nose-contact in the world could be a delightful thing,

a pleasurable thing;
wherein this craving, when being abandoned, is abandoned
and when ceasing, ceases.

Tongue-contact in the world could be a delightful thing,

a pleasurable thing;
wherein this craving, when being abandoned, is abandoned
and when ceasing, ceases.

Body-contact in the world could be a delightful thing,

a pleasurable thing;
wherein this craving, when being abandoned, is abandoned
and when ceasing, ceases.

Mind-contact in the world could be a delightful thing,

a pleasurable thing;
wherein this craving, when being abandoned, is abandoned
and when ceasing, ceases.
 182

Six Sense Feelings

The feeling born of Eye-contact in the world

could be a delightful thing, a pleasurable thing;
wherein this craving, when being abandoned, is abandoned
and when ceasing, ceases.

The feeling born of Ear-contact in the world

could be a delightful thing, a pleasurable thing;
wherein this craving, when being abandoned, is abandoned
and when ceasing, ceases.

The feeling born of Nose-contact in the world

could be a delightful thing, a pleasurable thing;
wherein this craving, when being abandoned, is abandoned
and when ceasing, ceases.

The feeling born of Tongue-contact in the world

could be a delightful thing, a pleasurable thing;
wherein this craving, when being abandoned, is abandoned
and when ceasing, ceases.

The feeling born of Body-contact in the world

could be a delightful thing, a pleasurable thing;
wherein this craving, when being abandoned, is abandoned
and when ceasing, ceases.

The feeling born of Mind-contact in the world

could be a delightful thing, a pleasurable thing;
wherein this craving, when being abandoned, is abandoned
and when ceasing, ceases.
 183

Six Sense Perceptions

The perception of Visual-forms in the world

could be a delightful thing, a pleasurable thing;
wherein this craving, when being abandoned, is abandoned
and when ceasing, ceases.

The perception of Sounds in the world

could be a delightful thing, a pleasurable thing;
wherein this craving, when being abandoned, is abandoned
and when ceasing, ceases.

The perception of Scents in the world

could be a delightful thing, a pleasurable thing;
wherein this craving, when being abandoned, is abandoned
and when ceasing, ceases.

The perception of Flavors in the world

could be a delightful thing, a pleasurable thing;
wherein this craving, when being abandoned, is abandoned
and when ceasing, ceases.

The perception of Sensations in the world

could be a delightful thing, a pleasurable thing;
wherein this craving, when being abandoned, is abandoned
and when ceasing, ceases.

The perception of Phenomena in the world {Dham-mas}

could be a delightful thing, a pleasurable thing;
wherein this craving, when being abandoned, is abandoned
and when ceasing, ceases.
 184

Six Sense Volitions

The volition concerning Visual-forms in the world

could be a delightful thing, a pleasurable thing;
wherein this craving, when being abandoned, is abandoned
and when ceasing, ceases.

The volition concerning Sounds in the world

could be a delightful thing, a pleasurable thing;
wherein this craving, when being abandoned, is abandoned
and when ceasing, ceases.

The volition concerning Scents in the world

could be a delightful thing, a pleasurable thing;
wherein this craving, when being abandoned, is abandoned
and when ceasing, ceases.

The volition concerning Flavors in the world

could be a delightful thing, a pleasurable thing;
wherein this craving, when being abandoned, is abandoned
and when ceasing, ceases.

The volition concerning Sensations in the world

could be a delightful thing, a pleasurable thing;
wherein this craving, when being abandoned, is abandoned
and when ceasing, ceases.

The volition concerning Phenomena in the world {Dham-mas}

could be a delightful thing, a pleasurable thing;
wherein this craving, when being abandoned, is abandoned
and when ceasing, ceases.
 185

Six Sense Cravings

The craving concerning Visual–forms in the world

could be a delightful thing, a pleasurable thing;
wherein this craving, when being abandoned, is abandoned
and when ceasing, ceases.

The craving concerning Sounds in the world

could be a delightful thing, a pleasurable thing;
wherein this craving, when being abandoned, is abandoned
and when ceasing, ceases.

The craving concerning Scents in the world

could be a delightful thing, a pleasurable thing;
wherein this craving, when being abandoned, is abandoned
and when ceasing, ceases.

The craving concerning Flavors in the world

could be a delightful thing, a pleasurable thing;
wherein this craving, when being abandoned, is abandoned
and when ceasing, ceases.

The craving concerning Sensations in the world

could be a delightful thing, a pleasurable thing;
wherein this craving, when being abandoned, is abandoned
and when ceasing, ceases.

The craving concerning Phenomena in the world {Dham-mas}

could be a delightful thing, a pleasurable thing;
wherein this craving, when being abandoned, is abandoned
and when ceasing, ceases.
 186

Six Sense Thoughts

The thought of Visual–forms in the world

could be a delightful thing, a pleasurable thing;
wherein this craving, when being abandoned, is abandoned
and when ceasing, ceases.

The thought of Sounds in the world

could be a delightful thing, a pleasurable thing;
wherein this craving, when being abandoned, is abandoned
and when ceasing, ceases.

The thought of Scents in the world

could be a delightful thing, a pleasurable thing;
wherein this craving, when being abandoned, is abandoned
and when ceasing, ceases.

The thought of Flavors in the world

could be a delightful thing, a pleasurable thing;
wherein this craving, when being abandoned, is abandoned
and when ceasing, ceases.

The thought of Sensations in the world

could be a delightful thing, a pleasurable thing;
wherein this craving, when being abandoned, is abandoned
and when ceasing, ceases.

The thought of Phenomena in the world {Dham-mas}

could be a delightful thing, a pleasurable thing;
wherein this craving, when being abandoned, is abandoned
and when ceasing, ceases.
 187

Six Sense Wandering Thoughts

Wandering thoughts of Visual–objects in the world

could be delightful things, pleasurable things;
wherein this craving, when being abandoned, is abandoned
and when ceasing, ceases.

Wandering thoughts of Sounds in the world

could be delightful things, pleasurable things;
wherein this craving, when being abandoned, is abandoned
and when ceasing, ceases.

Wandering thoughts of Scents in the world

could be delightful things, pleasurable things;
wherein this craving, when being abandoned, is abandoned
and when ceasing, ceases.

Wandering thoughts of Flavors in the world

could be delightful things, pleasurable things;
wherein this craving, when being abandoned, is abandoned
and when ceasing, ceases.

Wandering thoughts of Sensations in the world

could be delightful things, pleasurable things;
wherein this craving, when being abandoned, is abandoned
and when ceasing, ceases.

Wandering thoughts of Phenomena in the world {Dham-mas}

could be delightful things, pleasurable things;
wherein this craving, when being abandoned, is abandoned
and when ceasing, ceases.
 188

This Bhik-khus is the Noble Truth

of the Cessation of Suffering.
 189

Mindfulness of the Four Nobel Truths – Exercises

3 of 4 – Suffering’s Cessation
1 of 6 – Body

Sense Organs

IN-breath: How could this Body be {pleasurable, painful}…

OUT-breath: yet {greed, hate} for it cease? {x’s 3+}

Sense Objects

IN-breath: How could Sensual objects be {pleasurable, painful}…

OUT-breath: yet {greed, hate} for them cease? {x’s 3+}

Sense Consciousness

IN-breath: How could Body–consciousness

be {pleasurable, painful}…
OUT-breath: yet {greed, hate} for it cease? {x’s 3+}

Sense Contact

IN-breath: How could Body–contact be {pleasurable, painful}…

OUT-breath: yet {greed, hate} for it cease? {x’s 3+}

Sense Feeling

IN-breath: How could the feeling of Body–contact

be {pleasurable, painful}…
OUT-breath: yet {greed, hate} for it cease? {x’s 3+}
 190

Sense Perception

IN-breath: How could the perception of Sensation

be {pleasurable, painful}…
OUT-breath: yet {greed, hate} for it cease? {x’s 3+}

Sense Volition

IN-breath: How could Sensation–volition

be {pleasurable, painful}…
OUT-breath: yet {greed, hate} for it cease? {x’s 3+}

Sense Craving

IN-breath: How could Sensation–craving

be {pleasurable, painful}…
OUT-breath: yet {greed, hate} for it cease? {x’s 3+}

Sense Thought

IN-breath: How could Sensation–thought

be {pleasurable, painful}…
OUT-breath: yet {greed, hate} for it cease? {x’s 3+}

Sense Distraction

IN-breath: How could Sensation–distraction

be {pleasurable, painful}…
OUT-breath: yet {greed, hate} for it cease? {x’s 3+}
 191

And What, Bhik-khus, is the Noble Truth of

the Path leading to the Cessation of Suffering?

It is simply the Noble Eightfold Path, namely:

Right Understanding, Right Intention, {Vip-pas-sa-na or Pan-na}
Right Speech, Right Action, Right Livelihood, {Si-la}
Right Effort, Right Mindfulness, Right Concentration.{Sa-ma-dhi}

And what, Bhik-khus, is Right Understanding?

Understanding of suffering,
understanding of the origin of suffering,
understanding of the cessation of suffering…

understanding of the path leading to the cessation of suffering.

This, Bhik-khus, is called Right Understanding.

And what, Bhik-khus, is Right Intention

that leads to the cessation of suffering?

Thought associated with renunciation,

thought associated with the absence of ill will,
thought associated with the absence of cruelty.
This, Bhik-khus, is called Right Intention.

And what, Bhik-khus, is Right Speech?

Abstaining from false speech, abstaining from slanderous speech,
abstaining from harsh speech, abstaining from frivolous speech.
This Bhik-khus, is called right Speech.
 192

And what, Bhik-khus, is Right Action

that leads to the cessation of suffering?

Abstaining from killing beings,

abstaining from taking what is NOT given,
abstaining from sexual misconduct.
This, Bhik-khus, is called Right Action.

And what, Bhik-khus, is Right Livelihood

that leads to the cessation of suffering?

Here, Bhik-khus, a noble disciple

having abandoned wrong livelihood,
makes a living by means of Right Livelihood.
This, Bhik-khus, is called Right Livelihood.
 193

And what, Bhik-khus, is Right Effort?

Here, Bhik-khus, a Monk…

engenders wishes, makes effort,

arouses energy, exerts the mind,
and strives for the NON-arising of evil,
UNwholesome states that have NOT arisen…

engenders wishes, makes effort,

arouses energy, exerts the mind
and strives for the abandoning of evil,
UNwholesome states that have arisen…

engenders wishes, makes effort,

arouses energy, exerts the mind,
and strives for the arising
of wholesome states that have NOT arisen…

engenders wishes, makes effort,

arouses energy, exerts the mind,
and strives for the stabilizing,
for the coalescence, for the increase…

for the maturity, for the development,

for the perfection through cultivation
of wholesome states that have arisen.
This, Bhik-khus, is called Right Effort.
 194

And what, Bhik-khus, is Right Mindfulness?

Here, Bhik-khus, a Monk dwells contemplating
the body in the body, ardently, clearly comprehending,
and mindfully, removing greed and grief in the world.

He dwells contemplating
the sensations in the sensations,
ardently, clearly comprehending, and mindfully,
removing greed and grief in the world.

He dwells contemplating
the mind in the mind,
ardently, clearly comprehending, and mindfully,
removing greed and grief in the world.

He dwells contemplating phenomena in phenomena, {Dham-mas}

ardently, clearly comprehending, and mindfully,
removing greed and grief in the world.
This, Bhik-khus, is called Right Mindfulness.
 195

Mindfulness of the Four Nobel Truths – Exercises

1 of 4 – Suffering

IN-breath: How
{danger, ill, lose, lack, lone, this, _____ }
<or>

{dull, fear, rage, hate, sad, this, _____ }

not…
OUT-breath: satisfy? {x’s 3+}

2 of 4 – Suffering’s Causes
Causality, Interdependence – the Antidote to Delusion’s Jealousy (self-cherishing)

IN-breath: How could { _____, this}…

OUT-breath: have causes? {x’s 3+}
 196

3 of 4 – Cessation of Suffering’s Tyranny

IN-breath: What _____ {arising, arisen}?

OUT-breath: Re-la-xing! {x’s 1-3+}

IN-breath: How could this _____ arise?

OUT-breath: Re-la-xing! {x’s 1-3+}

IN-breath: How could this _____ pass?

OUT-breath: Re-la-xing! {x’s 1-3+}

IN-breath: Grin with {lips, cheeks, eyes}

to this {thought, sight, sound, sensation, _____ }…
OUT-breath: Re-la-xing! {x’s 1-3+}

IN-breath: What _____ is passing?

OUT-breath: Re-la-xing! {x’s 1-3+}
 197

4 of 4 – Cessation’s Eight-fold Cause

1 of 8 – Wisdom’s [Panna} Right View of Reality

Suffering

IN-breath: How
{danger, ill, lose, lack, lone, this, _____ }
<or>

{dull, fear, rage, hate, sad, this, _____ }

not…
OUT-breath: satisfy? {x’s 3+}

Causality, Interdependence – the Antidote to Delusion’s Jealousy (aka: Self-cherishing & Obstructing emotions)

IN-breath: How could { _____, this}…

OUT-breath: have causes? {x’s 3+}

Renunciation

IN-breath: Why turn from…

OUT-breath: suff’ring’s cause? {x’s 3+}
 198

Change, Impermanence – the Antidote to Delusion’s Pride (aka: Self-grasping or Obstacles to omniscience)

IN-breath: How could { _____, this}…

OUT-breath: [(never last) or (always change)]? {x’s 3+}

The Antidote to Delusion’s Jealousy (aka: Self-cherishing or Obstructing emotions)

IN-breath: How could { _____, this} NOT be…

OUT-breath: my possession? {x’s 1-3+}

The Antidote to Delusion’s Pride (aka: Self-grasping or Obstacles to omniscience)

IN-breath: How could { _____, this} NOT be…

OUT-breath: my identity? {x’s 1-3+}
 199

2 of 8 – Wisdom’s {Panna} Right Intention {Metta}

Universal Aversion

IN-breath: How could

{I, _____, [he, she, these], neighbors, earthlings, all beings}…
OUT-breath: hate _____ {‘s pain}? {x’s 3+}

Conventional Non-duality

IN-breath: How could each…

OUT-breath: be the same? {x’s 3+}

IN-breath: Why love all beings?

OUT-breath: Re-la-xing! {x’s 1-3+}

IN-breath: Grin with {lips, cheeks, eyes} to each…

OUT-breath: Re-la-xing! {x’s 1-3+}

Universal Compassion’s Antidote to Selfish Hate (pushing)

IN-breath: Soothe all beings’

{danger, ill, lose, lack, lone, this, _____ }
<or>

{dull, fear, rage, hate, sad, this, _____ }

OUT-breath: Re-la-xing! {x’s 1-3+}
 200

3 of 8 – Morality’s {Sila} Right Speech

IN-breath: How turn from…

OUT-breath: all deceit? {x’s 1-3+}

IN-breath: How turn from all…

OUT-breath: divisiveness? {x’s 1-3+}

IN-breath: How turn from all…

OUT-breath: abusive speech? {x’s 1-3+}

IN-breath: How turn from all…

OUT-breath: frivolous speech? {x’s 1-3+}
 201

4 of 8 – Morality’s {Sila} Right Action

IN-breath: How turn from all…

OUT-breath: violence? {x’s 1-3+}

IN-breath: How turn from all…

OUT-breath: sex assault? {x’s 1-3+}

IN-breath: How turn from all…

OUT-breath: betrayal? {x’s 1-3+}

IN-breath: How turn from all…

OUT-breath: larceny? {x’s 1-3+}

IN-breath: How turn from all…

OUT-breath: intoxicants? {x’s 1-3+}
 202

5 of 8 – Morality’s {Sila} Right Livelihood

IN-breath: How turn from the commerce…

OUT-breath: of violence? {x’s 1-3+}

IN-breath: How turn from the commerce…

OUT-breath: of deceit? {x’s 1-3+}

IN-breath: How turn from the commerce…

OUT-breath: of exploitation? {x’s 1-3+}

IN-breath: How turn from commerce of…

OUT-breath: intoxicants? {x’s 1-3+}

IN-breath: How turn from commerce…

OUT-breath: of poison? {x’s 1-3+}
 203

6 of 8 – Meditation’s {Samadhi} Right Effort

IN-breath: Where feel enthusiasm?

OUT-breath: Re-la-xing {x’s 1-3+}

IN-breath: How could this enthusiasm arise?

OUT-breath: Re-la-xing! {x’s 1-3+}

IN-breath: How could this enthusiasm feel?

OUT-breath: Re-la-xing! {x’s 1-3+}

IN-breath: Grin with {lips, cheeks, eyes} to this enthusiasm…

OUT-breath: Re-la-xing! {x’s 1-3+}
 204

7 of 8 – Meditation’s {Samadhi} Right Mindfulness

IN-breath: Where feel mindfulness?

OUT-breath: Re-la-xing! {x’s 1-3+}

IN-breath: How could this mindfulness arise?

OUT-breath: Re-la-xing! {x’s 1-3+}

IN-breath: How could this mindfulness feel?

OUT-breath: Re-la-xing! {x’s 1-3+}

IN-breath: Grin with {lips, cheeks, eyes} to this mindfulness…

OUT-breath: Re-la-xing! {x’s 1-3+}
 205

And what, Bhik-khus, is Right Concentration?

Here, Bhik-khus, a Monk, quite secluded from sense pleasures,
secluded from unwholesome states,
attains and dwells in the first Jha-na…

accompanied by initial application,

accompanied by sustained application, {NOT an absence of distraction}
with rapture and happiness {bliss}
born of seclusion…

with the NON-appearance of initial application

and sustained application,
he attains and dwells in the second Jha-na,
which is internal, accompanied by confidence,

which causes a singleness of mind to grow,

which is without initial application and sustained application,
which is born of concentration {Memory versus Immediacy}
and which is with rapture and happiness... {joy}
 206

with the overcoming of rapture {Letting-go of Bliss and self condemnation}

as well as of initial application and sustained application,
he dwells in equanimity, {contentment}
is mindful and clearly comprehending…

experiences happiness
with his body and mind.

He attains and dwells in the third Jha-na,

on account of which the noble ones announce,
“With equanimity and mindfulness,
he dwells in happiness.”

With the abandoning of pleasure and pain, {Oblivious Versus Letting-go}

and with the previous disappearance of joy and grief,
he attains and dwells in the fourth Jha-na,
which has neither pain nor pleasure... {tranquility}

and has purity of mindfulness caused by equanimity.

This monks, is called Right Concentration.
 207

Dham-ma’s Fifth Refrain

“In this way, in regard to phenomena {dham-ma}

he abides contemplating phenomena internally, {dham-ma}
or he abides contemplating
phenomena externally… {dham-ma}

or he abides contemplating phenomena {dham-ma}

both internally and externally.

He abides contemplating
the nature of arising in phenomena {dham-ma}
or he abides contemplating
the nature of passing away in phenomena… {dham-ma}

or he abides contemplating
the nature of both arising and passing in phenomena. {dham-ma}

Mindfulness that ‘there are phenomena’ {dham-ma}

is established in him
to the extent necessary for bare knowledge {naked awareness}
and continuous mindfulness. {complete vulnerability}

And he abides peacefully,

not clinging to greed, separateness, permanence, self
or anything in the world of the five aggregates of:
Raw sense-contact, Evaluation, Labeling, Story, or Mood.

That is how in regard to phenomena {dham-ma}

he abides contemplating phenomena. {dham-ma}
 208

8 of 8 – Meditation’s {Samadhi} Right Collectedness

1 of 8 – The Physical Bliss of the First Meditative Jhana

IN-breath: How deep breath?

OUT-breath: Re-la-xing! {x’s 1-3+}

IN-breath: Where feel Bliss?

OUT-breath: Re-la-xing! {x’s 1-3+}

IN-breath: How deep breath?

OUT-breath: Re-la-xing! {x’s 1-3+}
 209

2 of 8 – The Emotional Joy of the Second Meditative Jhana

IN-breath: Grin with {lips, cheeks, eyes} to breath…

OUT-breath: Re-la-xing! {x’s 1-3+}

IN-breath: Where feel Joy?

OUT-breath: Re-la-xing! {x’s 1-3+}

IN-breath: Grin to breath…

OUT-breath: Re-la-xing! {x’s 1-3+}
 210

3 of 8 – The Mental Contentment of the Third Meditative Jhana

IN-breath: Grin with {lips, cheeks, eyes} to body…

OUT-breath: Re-la-xing? {x’s 1-3+}

IN-breath: Where feel Contént?

OUT-breath: Re-la-xing! {x’s 1-3+}

IN-breath: Grin to body…

OUT-breath: Re-la-xing? {x’s 1-3+}
 211

4 of 8 – The Mental Stillness of the Fourth Meditative Jhana

IN-breath: How slow breath?

OUT-breath: Re-la-xing! {x’s 1-3+}

IN-breath: Where feel Tranquil?

OUT-breath: Re-la-xing! {x’s 1-3+}

IN-breath: How slow breath?

OUT-breath: Re-la-xing! {x’s 1-3+}
 212

5 of 8 – The Infinite Physical Space of the Fifth Meditative Jhana

Compassion elective

Universal Aversion

IN-breath: How could {I, neighbors, earthlings, all beings}...

OUT-breath: Hate {my, their}
{danger, ill, pain, lose, lack, lone, this, _____ }
<or>

{dull, fear, rage, hate, sad, this, _____ } {‘s pain}? {x’s 1-4+}

IN-breath: How could each...

OUT-breath: be the same? {x’s 1-3+}

IN-breath: Vast Openness...

OUT-breath: how could it feel? {x’s 1-3+}
 213

5 of 8 – The Infinite Physical Space of the Fifth Meditative Jhana

Love elective – the Antidote to Selfish Greed (pulling)

Universal Avarice

IN-breath: How could {I, neighbors, earthlings, all beings} {crave}...

OUT-breath: Crave {great}
{safety, health, comfort, bliss, wealth, win, match, friends, _____ }
<or>

{wise, peace, love [for all], joy, _____ } {x’s 1-4+}

IN-breath: How could each...

OUT-breath: be the same? {x’s 1-3+}

IN-breath: Vast Openness...

OUT-breath: how could it feel? {x’s 1-3+}
 214

6 of 8 – The Infinite Mental Consciousness of the Sixth Meditative Jhana

IN-breath: Why love all?

OUT-breath: Re-la-xing! {x’s 1-3+}

IN-breath: Grin with {lips, cheeks, eyes} to each...

OUT-breath: Re-la-xing! {x’s 1-3+}

IN-breath: Vast Awareness...

OUT-breath: how could it feel? {x’s 1-3+}

 215

7 of 8 – The Lack of anything Separate or Permanent to Grasp, of the Seventh Meditative Jhana
Compassion Elective – the Antidote to Selfish Hate (pushing)

IN-breath: Soothe all being’s:

{danger, ill, pain, lose, lack, lone, this, _____ }
<or>

{dull, fear, rage, hate, sad, this, _____ }

OUT-breath: Re-la-xing! {x’s 1-3+}

IN-breath: NON-graspable...
OUT-breath: how could it feel? {x’s 1-3+}

IN-breath: Soothe each being’s:

{danger, ill, pain, lose, lack, lone, this, _____ }
<or>

{dull, fear, rage, hate, sad, this, _____ }

OUT-breath: Re-la-xing! {x’s 1-3+}
 216

7 of 8 – The Lack of anything Separate or Permanent to Grasp, of the Seventh Meditative Jhana
Love Elective – the Antidote to Selfish Greed (pulling)

IN-breath: {safety, health, comfort, bliss, wealth, win, match, friends, _____ }
<or>

{wise, peace, love {for each}, joy, _____ }

for all beings...
OUT-breath: Re-la-xing! {x’s 1-3+}

IN-breath: NON-graspable...
OUT-breath: how could it feel? {x’s 1-3+}

IN-breath: {safety, health, comfort, bliss, win, wealth, match, friends, _____ }
<or>

{wise, peace, love {for all}, joy, _____ }

for each...
OUT-breath: Re-la-xing! {x’s 1-3+}
 217

8 of 8 – The Passive Awareness of the Eighth Meditative Jhana

IN-breath: {What Noticing...}

{What [doing, feeling, tasting, smelling, hearing, seeing,
recalling, thinking, dreading, wishing]}?

OUT-breath: Re-la-xing! {x’s 1-3+}

IN-breath: Spontaneous awareness...

OUT-breath: how could it feel? {x’s 1-3+}

IN-breath: {What Noticing...}

{What [doing, feeling, tasting, smelling, hearing, seeing,
recalling, thinking, dreading, wishing]}?

OUT-breath: Re-la-xing! {x’s 1-3+}

 218

Vi-pas-sa-na’s
Middling Remedy to Distraction
Optional

Suffering

IN-breath: How
{danger, ill, lose, lack, lone, this, _____ }
<or>

{dull, fear, rage, hate, sad, this, _____ }

not…
OUT-breath: satisfy? {x’s 3+}

Causality, Interdependence – the Antidote for Delusion’s Jealousy (aka: Self-cherishing or Obstructing-emotions)

IN-breath: How could { _____, this}…

OUT-breath: have causes? {x’s 3+}

Renunciation

IN-breath: Why turn from…

OUT-breath: suff’ring’s cause? {x’s 3+}
 219

Vi-pas-sa-na’s
Extensive Remedy to Distraction
Optional

Universal Aversion

IN-breath: How could {I, [he, she, they], neighbors, earthlings, all beings}…
OUT-breath: hate _____ {‘s pain}? {x’s 1-3+}

Conventional Non-duality

IN-breath: How could each…

OUT-breath: be the same? {x’s 1-3+}

IN-breath: Why love all beings?

OUT-breath: Re-la-xing! {x’s 1-3+}

IN-breath: Grin with {lips, cheeks, eyes} to each being…

OUT-breath: Re-la-xing! {x’s 1-3+}

Universal Compassion – the Antidote to selfish Hate (pushing)

IN-breath: Soothe all beings’

{danger, ill, lose, lack, lone, this, _____ }
<or>

{dull, fear, rage, hate, sad, this, _____ }

OUT-breath: Re-la-xing! {x’s 1-3+}
 220

Vi-pas-sa-na’s
Very Extensive Remedy to Distraction
Optional

Change, Impermanence – the Antidote for Delusion’s Pride (aka: Self-grasping or Obstacles to Omniscience)

IN-breath: How could { _____, this}…

OUT-breath: [(never last) or (always change)]? {x’s 1-3+}

Self-cherishing/ Mine

IN-breath: How could { _____, this} NOT be…

OUT-breath: my possession? {x’s 1-3+}

Self-grasping/ Me

IN-breath: How could { _____, this} NOT be…

OUT-breath: my identity? {x’s 1-3+}
 221

Vi-pas-sa-na’s
Concise Remedy to Distraction
Optional

Awareness

IN-breath: What {feeling, hearing, seeing, thinking, doing, _____ }?

OUT-breath: Re-la-xing! {x’s 1-3+}

Here

IN-breath: Where {feel, hear, see, think, do, _____ } this?

OUT-breath: Re-la-xing! {x’s 1-3+}

Now

IN-breath: When {feel, hear, see, think, do, _____ } this?

OUT-breath: Re-la-xing! {x’s 1-3+}

Release

IN-breath: Grin with {lips, cheeks, eyes} to

{this, these, thought, sight, sound, sensation, _____ }…
OUT-breath: Re-la-xing! {x’s 1-3+}
 222

Vi-pas-sa-na’s
Very Concise Remedy to Distraction
Optional

Awareness

IN-breath: What {arising, arisen}?

OUT-breath: Re-la-xing! {x’s 1-3+}

Causality – Interdependence & Change – Impermanence

IN-breath: How could this arise?

OUT-breath: Re-la-xing! {x’s 1-3+}

Causality – Interdependence & Change – Impermanence

IN-breath: How could this pass?

OUT-breath: Re-la-xing! {x’s 1-3+}

Release

IN-breath: Grin with {lips, cheeks, eyes} to

{this, thought, sight, sound, sensation, _____ }…
OUT-breath: Re-la-xing! {x’s 1-3+}

Change – Impermanence

IN-breath: What is passing?

OUT-breath: Re-la-xing! {x’s 1-3+}
 223

Prediction

“Again Bhik-khus, if anyone should practice

these four bases of mindfulness in such a way
for seven years, one of two fruits
could be expected for him…

either final knowledge here and now,

or if there is a trace of clinging left, NON-returning.

Let alone seven years if anyone should practice

these four bases of mindfulness in such a way
for six years, one of two fruits
could be expected for her…

either final knowledge here and now,

or if there is a trace of clinging left, NON-returning.

Let alone six years if anyone should practice

these four bases of mindfulness in such a way
for five years, one of two fruits
could be expected for him…

either final knowledge here and now,

or if there is a trace of clinging left, NON-returning.
 224

Let alone five years if anyone should practice

these four bases of mindfulness in such a way
for four years, one of two fruits
could be expected for her…

either final knowledge here and now,

or if there is a trace of clinging left, NON-returning.

Let alone four years if anyone should practice

these four bases of mindfulness in such a way
for three years, one of two fruits
could be expected for him…

either final knowledge here and now,

or if there is a trace of clinging left, NON-returning.

Let alone three years if anyone should practice

these four bases of mindfulness in such a way
for two years, one of two fruits
could be expected for her…

either final knowledge here and now,

or if there is a trace of clinging left, NON-returning.
 225

Let alone two years if anyone should practice

these four bases of mindfulness in such a way
for one year, one of two fruits
could be expected for him…

either final knowledge here and now,

or if there is a trace of clinging left, NON-returning.

Let alone one year if anyone should practice

these four bases of mindfulness in such a way
for seven months, one of two fruits
could be expected for her…

either final knowledge here and now,

or if there is a trace of clinging left, NON-returning.

Let alone seven months if anyone should practice

these four bases of mindfulness in such a way
for six months, one of two fruits
could be expected for him…

either final knowledge here and now,

or if there is a trace of clinging left, NON-returning.
 226

Let alone six months if anyone should practice

these four bases of mindfulness in such a way
for five months, one of two fruits
could be expected for her…

either final knowledge here and now,

or if there is a trace of clinging left, NON-returning.

Let alone five months if anyone should practice

these four bases of mindfulness in such a way
for four months, one of two fruits
could be expected for him…

either final knowledge here and now,

or if there is a trace of clinging left, NON-returning.

Let alone four months if anyone should practice

these four bases of mindfulness in such a way
for three months, one of two fruits
could be expected for her…

either final knowledge here and now,

or if there is a trace of clinging left, NON-returning.
 227

Let alone three months if anyone should practice

these four bases of mindfulness in such a way
for two months, one of two fruits
could be expected for him…

either final knowledge here and now,

or if there is a trace of clinging left, NON-returning.

Let alone two months if anyone should practice

these four bases of mindfulness in such a way
for one month, one of two fruits
could be expected for her…

either final knowledge here and now,

or if there is a trace of clinging left, NON-returning.

Let alone one month if anyone should practice

these four bases of mindfulness in such a way
for half a month, one of two fruits
could be expected for him…

either final knowledge here and now,

or if there is a trace of clinging left, NON-returning.
 228

If anyone should practice

these four bases of mindfulness in such a way
for seven days, one of two fruits
could be expected for her…

either final knowledge here and now,

or if there is a trace of clinging left, NON-returning.

So it was with reference

to this, that it was said:

Direct Path

“Bhik-khus, this is the direct

path for the purification of beings,
for the surmounting of sorrow and lamentation,
for the disappearance of suffering and discontent… {Duk-kha}

for acquiring the true method, for the realization of Nib-ba-na,

namely, the four bases of mindfulness.
{CESATION of suffering’s tyranny}
 229

Thomas Byrom’s translation from the Dhammapada adapted by Lama Jigme

Compassion Training

All beings tremble before violence.

All fear Death.
All love life.
See yourself in others.

Then whom can you hurt?

What harm can you do?

He who seeks happiness

by hurting those who seek happiness
will never
find happiness.

For your brother is like you.

He wants to be happy.
Never harm him
and you too will find happiness.
 230

Maurice Walshe’s translation from the Digha Nikaya adapted by Lama Jigme

Developing Loving Kindness

Put away all hindrances,

let your mind full of love pervade one quarter of the world,
and so too the second quarter,
and so the third, and so the fourth.

And thus the whole wide world,

above, below, around and everywhere,
altogether continue
to pervade with love-filled thought…

abounding, sublime, beyond measure,

free from hatred and ill-will.
 231

Bhante Vimalaramsi Mahathera’s translation from the Anguttara Nikaya adapted by Lama Jigme

The Benefits of Metta Meditation

There are many benefits to practicing Loving-kindness:

First – one sleeps peacefully.
Second – one wakes-up peacefully, easily,
with a very alert mind.

Third – disturbing dreams do NOT occur.

Fourth – people like one.
Fifth – animals like one, as well.
Sixth – one is protected by the De-vas.

Seventh – one is NOT affected by misfortune,

such as those from: fire, poison, or weapons.
Eighth – meditation progress is faster
with this meditation then any other.

Ninth – one’s face becomes radiant and beautiful.

Tenth – one greets death with OUT confusion.

Eleventh – If the stage of an A-ra-hant

is not yet reached during THIS lifetime,
then one is reborn
in a Brah-ma world.
 232

Adapted from an Anonymous source by Lama Jigme

Twelve Symptoms of Spiritual Awakening

What are the twelve symptoms of

spiritual awakening?
First – an increased tendency to let things happen
rather than make them happen.

Second – frequent attacks of smiling.

Third – feelings of being connected with others and nature.
Fourth –a tendency to think and act spontaneously
rather than from fears based on past experience.

Fifth – frequent overwhelming episodes of appreciation.

Sixth – an unmistakable ability to enjoy each moment.
Seventh – a loss of ability to worry.
Eighth – a loss of interest in conflict.

Ninth – a loss of interest in interpreting the actions of others.

Tenth – a loss of interest in condemning others.
Eleventh – a loss of interest in condemning self.
Twelfth – gaining the ability to love without expecting anything.
 233

Gil Fronsdal’s translation from the Metta Sutta adapted by Lama Jigme

The Loving-Kindness Discourse

Máy all be skilled and péaceful,

ás well as seek thé good:
Máy all be able and úpright,
stráightforward, of gentle speech and NÓT proud.

Máy all be content and easily suppórted,

únburdened, with their sensés calmed.
Máy all be wise, NOT arrógant
Máy all be without desire for the possessions of óthers.

Máy all do nothing mean or that the wise would réprove.

Máy all beings be háppy.
Máy they live in safety ánd joy.

Áll living beings, whether weak ór strong,

stóut or lean, tall or short, seen or únseen,
néar or distant, born or to bé born,
máy they all be háppy.
 234

Máy NO one deceive anóther

ór despise any being in aný state,
máy none by anger or hatred wish harm to anóther.

Ás a mother watches over her only chíld,

wílling to risk her own life to protect her chíld,
só with a boundléss heart…

máy all cherish each livíng being

súffusing the whole, wíde world
wíth unobstructed loving kíndness.

Máy each be: unattached to speculations, views and sense desíres,

ánd have clear vision, for such a person could néver
bé reborn in the cycle of sufféring.

Stánding or walking, sitting or lyíng down,

dúring all one’s waking hóurs,
máy each remain mindful of this heart and this way of líving
thát is the best in thé world.
 235

Stephen Mitchell’s translation of Lao Tzu’s work, adapted by Lama Jigme

The Tao Te Ching

Tao Te Ching
chapter One

The tao that can be told Labeling is a contrivance of intellectual arrogance

is not the eternal Tao. The Tao is outside the individual while the Te is inside

The name that can be named It can be a mistake to confuse the lesser Te for the greater

is not the eternal Name.

The unnamable
is the eternally real. Spontaneous intuition is the Key

Naming is the origin

of all particular things. Contrived analysis is a Trap

Free from desire, Passivity leads to insight

you realize the mystery.

Caught in desire, Activity leads to confusion, and folly

you see only the manifestations.

Yet mystery and manifestations Wisdom and delusion are each products of…

arise from the same source.

This source …ignorance

is called darkness.

Darkness within darkness. Passive, non-resistance to ignorance whereby we flow

The gateway to all understanding.

 236

Tao Te Ching
chapter Two

When people see some things as beautiful, the relative nature of labeling & perception

other things become ugly.

When people see some things as good,
other things become bad.

Being and non-being the confusion of universal interdependence renders preference obsolete

create each other.

Difficult and easy
support each other.

Long and short

define each other.
High and low
depend on each other.

Before and after

follow each other.

Therefore the Master acts spontaneous action free from contrivance and agenda

without doing anything

and teaches
without saying anything.

Things arise not pushing-away but accepting

and she lets them come;

things disappear not pulling-in but accepting

and she lets them go.

 237

She has dynamic in action yet passive in intention

but does not possess,

acts
but does not expect.

When her work is done, interdependence renders evaluation and labeling folly

she forgets it. therefore let us relax into our compassion with both patience and simplicity

That is why
it lasts forever.
 238

Tao Te Ching
chapter Three

If you over-esteem great men,

people become powerless.
If you overvalue possessions,
people begin to steal.

The Master leads by emptying people’s minds

and filling their cores,
by weakening their ambition
and toughening their resolve.

He helps people lose everything they know,

everything they desire,
and creates confusion in those
who think that they know.

Practice not-doing,
and everything will fall into place.
 239

Tao Te Ching
chapter Four

The Tao is like a well:

Used but never used up.
It is like the eternal void:
Filled with infinite possibilities.

It is hidden
but always present.
I don’t know who gave birth to it.
It is older than God.
 240

Tao Te Ching
chapter Five

The Tao does not take sides;

it gives birth to both good and evil.
The Master does not take sides;
she welcomes both saints and sinners.

The Tao is like a bellows:

it is empty yet infinitely capable;
the more you use it,
the more it produces.

The more you talk of it,

the less you understand.

Hold on
to the center.
 241

Tao Te Ching
chapter Six

The Tao is called

the Great Mother:
empty
yet inexhaustible,

it gives birth
to infinite worlds.

It is always present
within you.
You can use it
any way you want.
 242

Tao Te Ching
chapter Seven

The Tao is infinite, eternal.

Why is it eternal?
It was never born; Reminiscent of the apocryphal Mahayana texts

thus it can never die. clearly drawn from neo Taoist inspiration
Letting-go of self and desire can free us from time line and
set us upon the infinite expanse of here and now

Why is it
infinite?
It has no desires for itself; freedom from agenda

thus it is present for all beings.

The Master stays behind;

that is why she is ahead.
She is detached from all things; SERVICE: the key to friendship without clinging

that is why she is one with them.

Because she has let go of herself, Taoist Manifesting Practice

she is perfectly fulfilled.

 243

Tao Te Ching
chapter Eight

The supreme good

is like water,
which nourishes all things
without trying to.

It is content with the low places that people distain.

Thus it is like the Tao.

In dwelling,
live close to the ground.
In thinking,
keep to the simple.

In conflict,
be fair and generous.
In governing,
do not try to control.

In work,
do what you enjoy.
In family life,
be completely present.

When you are content

to be simply yourself
and do not compare or compete,
everybody will respect you.
 244

Tao Te Ching
chapter Nine

Fill your bowl to the brim The dilemma of folly of fear and greed

and it will spill.

Keep sharpening your knife
and it will blunt.

Chase after money and security

and your heart will never unclench.
Care about people’s approval
and you will be their prisoner.

Do your work, then step back. The solution of spontaneity and letting-go

The only path to serenity.

 245

Tao Te Ching
chapter Ten

Can you coax your mind from its wandering Q: what is the key to both?

and keep to the original oneness? A: Relaxing!

Can you let your body become supple

as a newborn child’s?

Can you cleanse your inner vision

until you see nothing but the light?
Can you love people and lead them
without imposing your will?

Can you deal with the most vital matters

by letting events take their course?
Can you step back from your own mind
and thus understand all things?

Giving birth and nourishing,

having without possessing,
acting with no expectations,
leading and not trying to control…

this
is the supreme virtue.
 246

Tao Te Ching
chapter Eleven

We join spokes together in a wheel,

but it is the center hole that makes the wagon move.
We shape clay into a pot,
but it is the emptiness inside that holds whatever we want.

We hammer wood for a house,

but it is the inner space that makes it livable.
We work with being,
but non-being is what we use.
 247

Tao Te Ching
chapter Twelve

Colors
blind the eye.
Sounds
deafen the ear.

Flavors
numb the taste.
Thoughts
weaken the mind.

Desires
wither the heart.

The Master observes the world

but trusts his inner vision.
He allows things to come and go.
His heart is open as the sky.
 248

Tao Te Ching
chapter Thirteen

Success is as dangerous
as failure.
Hope is a hollow
as fear.

What does it mean that success

is as dangerous as failure?
Whether you go up the ladder of down it,
your position is shaky. ambition is dangerous

When you stand with your two feet on the ground, contentment is safe

you will always keep your balance. Grounded in the Here and now

What does it mean that hope

is as hollow as fear? Hollow = empty, non-graspable.

Hope and fear are both phantoms that arise from

thinking of the self. Selfishness undermines peace.

When we do not see the self as self, IF we don’t identify with

what do we have to fear? MY: body, feelings, thoughts, phenomena & circumstance

See the world as your self. THEN what should we identify with?

Have faith in the way things are. Focus LESS on how you desire things to be…

Love the world as your self; and MORE on how they are right now.

then you can care for all things. Spontaneously meet needs as they manifest in the present moment.
 249

Tao Te Ching
chapter Fourteen

Look, Active seeking VERSUS…

and it can not be seen. passive realization

Listen,
and it can not be heard.

Reach,
and it can not be grasped.

Above, Choose not to be blinded by convention and preconception

it is not bright.
Below,
it is not dark.

Seamless, unnamable,
it returns to the realm of nothing. Oscillating from actuality to potentiality

Form
that includes all forms,
image
without an image…

subtle,
beyond all conception. Therefore make mind your tool, not your boss

Approach it
and there is no beginning;
follow it
and there is no end.
 250

You can not know it, lesser Te’s mind in the head

but you can be it, greater Te’s mind in the belly

at ease
in your own life.

Just realize where you come from: NOT independent, NOT change-less

this is the essence of wisdom. NOT all knowing, NOT all powerful
came from NOT ‘me’
going to NOT ‘me’
 251

Tao Te Ching
chapter Fifteen

The ancient Masters Real or mere archetype?

were profound and subtle.

Their wisdom
was unfathomable.

There is no way
to describe it:
all we can describe
is their appearance. through simile

They were careful

as someone crossing an iced-over stream.
Alert
as a warrior in enemy territory.

Courteous
as a guest.
Fluid
as melting ice.

Shapeable
as a block of wood.
Receptive
as a valley.

Clear
as a glass of water.

continued…
 252

Do you have the patience to wait

until your mud settles and the water is clear?
Can you remain unmoving
until the right action arises by itself?

The Master does NOT

seek fulfillment.

Not seeking, And that is the simplicity of Compassion, simplicity and patience

not expecting,
she is present,
and can welcome all things.
 253

Tao Te Ching
chapter Sixteen

Empty your mind of all thoughts. Using the principal taught in chapter fifteen

Let your heart be at peace.

Watch the turmoil of beings,
but contemplate their return. Noticing during the IN-breath and Letting-go during the OUT-breath
can help us to both observe folk’s actuality
as well as intuit their return to potentiality
for what we observe is purely temporary. .

Each separate being in the universe

returns to the common source.
Returning to the source Could the source be the passive potentiality

is serenity. explored in chapter fourteen?

If you don’t realize the source, The Power of passive spontaneity

you stumble in confusion and sorrow. the trap of contrivance

When you realize

where you come from, the limitless expanse of passive spontaneity’s infinite potentiality

you naturally become

tolerant, disinterested, amused…

kindhearted as a grandmother,
dignified as a king.

Immersed in the wonder of the Tao, Could a facet of this be

the spontaneous and harmonious flow
from potentiality to actuality and back again?

you can deal with whatever life brings you, Using the principal taught in chapter fifteen

and when death comes,

you are ready.
 254

Tao Te Ching
chapter Seventeen

When the Master governs,

the people are hardly aware that he exists.
Next best
is a leader who is loved.

Next, one who is feared.

The worst is one who is despised.

If you do not trust the people,

you make them untrustworthy.

The Master does not talk,

he acts.
When his work is done, the people say,
“Amazing: we did it, all by ourselves!”
 255

Tao Te Ching
chapter Eighteen

When the great Tao is forgotten,

goodness and piety appear.
When the body’s intelligence declines,
cleverness and knowledge step forth.
When the spontaneous harmonization with the external momentum of the universe is forgotten
the contrived imitation of it appears.
When the internal momentum of the viscera’s greater Te declines
the contrived momentum blocker of the mind’s lesser Te clumsily and awkwardly asserts itself.

When there is no peace in the family,

filial piety begins.
When the country falls into chaos,
patriotism is born.
In the smaller scope - in the absence of the family’s spontaneous harmony
it’s contrived imitation appears.
Likewise, in the greater scope - in the absence of the country’s spontaneous harmony,
it's pale, contrived derivative appears.

Perhaps spontaneous dullness

is better than the contrived semblance of wit
and spontaneous ugliness is better
than the artificial analog of beauty.
 256

Tao Te Ching
chapter Nineteen

Throw away holiness and wisdom,

and people will be a hundred times happier.
Throw away morality and justice,
and people will do the right thing.
What if spontaneous holiness and wisdom could make folks a hundred times happier
than their contrived counter-parts?
What if people spontaneously sought to do the right thing
in the absence of contrived morality and justice?

Throw away industry and profit,

and there will not be any thieves.
What if the shedding of contrived, institutionalized greed
inhibited spontaneous greed?

If these three are not enough,

just stay at the center of the circle
and let all things
take their course.
What if being centered and passive
was the essence of Lau Tzu’s path.
 257

Tao Te Ching
chapter Twenty

Stop thinking,
and end your problems.
What difference between
yes and no?
Imagine being aware of our raw sense contact, without getting involved
with evaluation, labeling, story or dramatic moods.
I am reminded of an emergency room nurse who’s mantra was
“it is, what it is.”

What difference between

success and failure?
Must you value what others value,
avoid what others avoid?

How
ridiculous!
Although a childish part of us longs to conform to the “group think”
there are things that are more important than fitting in.
like escaping the trap of living a life of quiet desperation.
no less falling prey to the tyranny of dullness, fear, anger and sorrow.
 258

Other people are excited,

as though they were at a parade.

I alone
do not care,
I alone
am expressionless,

like an infant
before it can smile.
How is an uncarved block of wood ripe with many possibilities?
It could be carved into many shapes, for many different uses.

Likewise by side stepping the drama

of evaluation, labeling, storytelling, and mood’s tyranny
we can rest in simple awareness
and savor the state of infinite possibility,

thus prolonging potentiality,

before tumbling into actuality.

Other people have what they need;

I alone possess nothing.
I alone drift about,
like someone without a home.
Perhaps material plenty is not the highest metric of success.
Perhaps material “failure” is but a pittance in contrast to spiritual success?
But do they have to be mutually exclusive?
Perhaps that too could be an erroneous preconception?

I am like an idiot,
my mind is so empty.
 259

Other people are bright;

I alone am dark.
Other people are sharp;
I alone am dull.

Other people have a purpose;

I alone do not know.
I drift like a wave on the ocean.
I blow as aimless as the wind.

I am different from ordinary people.

I drink from the Great Mother’s breasts.
How could the sage be different from ordinary people?
Where the ordinary clamor for intelligence, creativity, cleverness, and ambition,

the sage is comfortable NOT having an answer for everything,

is contentment to flow with the Tao’s universal momentum,
and delighted to act spontaneously,
free from the shackles of contrivance and agenda.

Ordinary people strive to receive sustenance from

actuality’s conventional accomplishment
whereas the sage is replenished, no less fulfilled,
by relaxing into the state of potentiality and acting only from spontaneity;

for the only treasures he values

are compassion, simplicity and patience.
 260

Tao Te Ching
chapter Twenty-one

The Master keeps her mind

always at one with the Tao;
that is what gives her,
her radiance.
The Master’s radiance is a fringe benefit
of her habitual practice of centering and relaxing into
the nurturing embrace
of the Tao’s universal momentum.

The Tao is ungraspable.

How can her mind be at one with it?
Because she does not
cling to ideas.
Clinging to even the best or most comfortable ideas
could undermine our ability to surrender to the Tao’s universal momentum.

Just as a surfer can not fight the ocean or it’s waves

so too neither our customs, habits, thoughts, will, nor emotions can fight against
the enormity of universal momentum
in a manner that generates wisdom, peace, love or joy.

The Tao is dark

and unfathomable.
How can it make her radiant?
Because she lets it.
Not acting from agenda or with coercion
but rather passive surrender
is the key
to benefitting from the Tao.

continued…
 261

Since before time and space were,

the Tao is.
It is beyond
is and is not.
Just as the enormity of the ocean defies a physical hug,
likewise the enormity of the Tao could defy
our arrogant, vein, self-important and pseudo-intellectual attempts
to analyze, trivialize or pidgin hole it.

Come, let us grow comfortable

with not knowing or controlling everything.

For just as Einstein taught that

creativity was crucial to generous
likewise, to divorce reason from creative intuition
is to hobble science and reduce it to mere, fundamentalist religion.

How do I know
this is true?
I look inside myself
and see.
Do you have the patience to wait
until your mud settles and the water is clear?
Can you remain unmoving
until the right action arises by itself?
Tao Te Ching 15

What is the key to radiance and wisdom?

Habitual centering and surrender.
 262

Tao Te Ching
chapter Twenty-two

If you want to become whole,

let yourself be partial.
If you want to become straight,
let yourself be crooked.
Our desire for excellence and our habit of passive spontaneity
do not have to be mutually exclusive.

Perhaps the key to organic evolution

lies in passively observing our shortcomings and letting go
that we might truly educate
our viscera’s intuition.

If you want to become full,

let yourself be empty.
If you want to be reborn,
let yourself die.

If you want to be given everything,

give everything up.
Perhaps this could be integral to evolving from
“Making things happen” to “Letting things happen.”

The Master,
by residing in the Tao,
sets an example
for all beings.
What if the key to this path, (and therefore the example that the sage typifies)
is habitual release and spontaneity?
 263

Because he does not display himself,

people can see his light.
Because he has nothing to prove,
people can trust his words.
People are not so stupid
that they can not tell
when we are playing the strutting peacock
or are manipulatively communicating from agenda.

Because he does not know who he is,

people recognize themselves in him.
Because he has no goal in mind,
everything he does succeeds.
The rapport the Sage generates is not due to his manipulative tendencies
but is simply the propitiation of his utter release of any self-identity.

Yes, cynically one could observe that an absence of goals makes failure impossible
(in the literal sense of the word) but perhaps
there is more in play.
The easiest way to make the Tao laugh, is tell it your plans.

Perhaps surrender and spontaneity

really are the keys to great achievement, and fulfilment.
Could this be what is meant by
“Only by doing nothing, can we do everything”?

When the ancient Masters said.

“If you want to be given everything
give everything up,”
they were not using empty phrases.

Only in being lived by the Tao

can you truly be yourself.
As surrendered as a marionette,
and as spontaneous as a child at play;
perhaps this could be the easy path
to great fulfillment?
 264

Tao Te Ching
chapter Twenty-three

Express yourself completely,

then keep quiet.
Be like
the forces of nature:
We read that the three treasures are Compassion, Simplicity and Patience.
Let us consider the second, Simplicity.

After expressing our self completely let us not nervously strive

to equivocate, justify, rationalize, minimize or fatalize.
Let us simply observe what happens next, not out of a resignation in dread of suffering
but born of centered curiosity.

when it blows,
there is only wind;
when it rains,
there is only rain;

when the clouds pass,

the sun shines through.
Let us be simple and straight forward free from the yoke
of justification, minimization, rationalization or fatalization,
let us simply be, what we are in the moment,
let us simply do, what we’re led to in the moment,

and when that moment passes let us continue to dwell

in the simplicity of centered, surrendered, spontaneity.

Just as weather changes

we, our bodies, thoughts, feelings, sensations, words and actions also change.
What then is constant?
Compassion, simplicity and patience.

If you open yourself to the Tao,

you are at one with the Tao
and you can embody it
completely.
If resistance infers duality then could it’s remedy be surrender?
In days of yore the loose sheets of tall ships would billow with the wind.
If we too wish to fill with the Tao’s universal momentum
perhaps we too must surrender and relax in preparation.
 265

If you open yourself to insight,

you are at one with insight
and you can use it
completely.
Let us exercise the patience, courage and curiosity
to open ourselves up to the insight of the moment;
be it glorious or grotesque
for either one could be profitable.

If you open yourself to loss,

you are at one with loss
and you can accept it
completely.
The fool fights, flees and hides from pain,
the sage faces it,
lets it wash over him
and allows himself to profit from it, viscerally.

Open yourself to the Tao,

then trust your natural responses;
and everything
will fall into place.
Surrender leads to spontaneity,
spontaneity leads to fulfillment.
 266

Tao Te Ching
chapter Twenty-four

He who stands on tiptoe

does not stand firm.
He who rushes ahead
does not go far.
Whether stretching UP on tip toe or stretching FORWARD by rushing ahead,
neither action is centered, surrendered or relaxed.

So often we are gripped in the greed of ambition that seeks to climb a metaphoric ladder
or we fall into fear’s thrall the yearns to run away.
However, neither avarice’s ambition nor aversions terror
takes us to the life that is truly fulfilling.

Consequently, they cut us off from the infinite resources

that are available through the universal momentum
that can be accessed through habitual:
centeredness, surrender, and spontaneity.

Although it could be argued that greed and fear can be pretty spontaneous,
they are rooted in scatteredness and agitation as opposed to centeredness and surrender.

He who tries to shine

dims his own light.
He who defines himself
can not know who he really is.
Let’s talk about self aggrandizement
and self importance.
Who of us has never tried to show off,
only to be regarded as more silly than cool?

Far too often self promotion wastes time and energy,

and can even undermine the very prestige that we seek.

In a further ploy to gain more respect from others, ourselves

or to merely lead a more meaningful or fulfilling life,
we can figuratively shoot ourselves in the foot
by doggedly defining ourselves in a contrived, idealistic or arbitrary manner.

Far better to live a centered, surrendered and spontaneous life

and let prestige and fulfillment take care of themselves.

Continued…
 267

He who has power over others

cannot empower himself.
He who clings to his works
will create nothing that endures.
Let us continue to explore these couplets of irony.
Dominating others, however subtly or grotesquely it is practiced
is a contrived set of intentions, strategies and actions
that could drain our creativity, energy and time.

Far better to habitually center and surrender ourselves to spontaneity

and allow our follow ship to take care of itself.

We can do what we love, for those we love, and still allow ourselves to slide sideways
into pride, fear, greed, or controlling tendencies.
Better to lead lives of habitual centeredness, surrender and spontaneity
and allow our legacy take care of itself.

If you want to accord with the Tao,

just do your job, then let go.
What is the quickest path to
the success, prestige and fulfillment we desire?
To spontaneously play with the opportunity before us
in a habitually centered and spontaneous manner.
 268

Tao Te Ching
chapter Twenty-five

There was something formless and perfect

before the universe was born.
It is serene,
Empty.
Before there was actuality,
there was potentiality.
What could be some of it’s benefits?
Read on….

Solitary.
Unchanging.
Infinite.
Eternally present.

It is the mother
of the universe.
For lack of a better name,
I call it the Tao.
Just as a child could find safe haven
in his mother’s arms,
likewise we could seek shelter from the storms of actuality
in the safety of potentiality.

It flows through all things,

inside and outside,
and returns
to the origin of all things.
When we observe the flow outside our bodies we could call that “Tao,”
when we observe the flow inside our bodies we could call that “Te.”
We flow from potentiality to actuality, and back again.
This is not so much a linear journey but a circular cycle.

Continued…
 269

The Tao is great.

The universe is great.
Earth is great.
Man is great.

These are the four

great powers.

Man follows the earth.

Earth follows the universe.
The universe follows the Tao.
The Tao follows only itself.
What is the source of man kind’s greatness?
The Earth’s cycle of flowing.
What is the source of Earth’s greatness?
The Universe’s cycle of flowing.

What is the source of the Universe’s greatness?

The Tao’s cycle of flowing.
What is the source of the Tao’s greatness?
The “Tao” is merely the label we apply to this cycle of flowing.

Therefore let us NOT fall into the trap of the frightened fundamentalists
and childishly grasp rigidly onto anthropomorphic projections, and constructs.
 270

Tao Te Ching
chapter Twenty-six

The heavy
is the root of the light.
The unmoved
is the source of all movement.
Our centering is our rooting,
and our rooting is the source of our enlightened spontaneity.

Thus the Sage travels all day

without leaving home.
However splendid the views,
she stays serenely in herself.
What is the home of the Sage?
Her center.
Centering does not undermine her awareness, it enhances it.
Awareness does not undermine her centering, she has made it a habit.

Why should the lord of the country

flit about like a fool?
If you let yourself be blown to and fro,
you lose touch with your root.

If you let restlessness move you,

you lose touch with who you are.
As scatteredness undermines wisdom,
flightiness undermines centeredness,
and restlessness undermines our enlightened flow,
let us make centering into a mindful habit;

for only by being lived by the Tao’s universal momentum

can we truly be our best selves.
 271

Tao Te Ching
chapter Twenty-seven

A good traveler
has no fixed plans
and is not intent
upon arriving.
Our job is to nether accomplish a goal
nor to avoid a goal
but to center, surrender and flow spontaneously.

A good artist
lets his intuition lead him
wherever
it wants.
An artist’s job is to neither create beauty
nor destroy it
but to center, surrender, and flow spontaneously.

A good scientist
has freed himself of concepts
and keeps his mind open
to what is.
A scientists job is to neither prove nor disprove theories
but to perform sound experiments
and let the resultant data guide
his present ideas and future experiments.

Continued…
 272

Thus the Sage is available to all people

and does not reject anyone.
He is ready to use all situations
and doesn’t waste anything.

This is called
embodying the light.
Just as it is NOT the job of the traveler, artist or scientist to pick and choose,
likewise the sage does not pick and choose circumstances or people
but spontaneously works with all people who cross his path in any circumstance.
How does he do this?

By habitually: centering, surrendering, and flowing spontaneously

in compassion, simplicity and patience.

What is a good man

but a bad man’s teacher?
What is a bad man
but a good man’s job?
Come let us shed our grandiose and self-important identities
and rather make a carrier
of performing the compassionate dance
of simply flowing with each moment.

If you do not understand this,

you will get lost,
however intelligent you are.
It is the great secret.
Perhaps this is the key
to avoiding the fate
of leading a life best described as,
“stepping over dollars while reaching for pennies.”
 273

Tao Te Ching
chapter Twenty-eight

Know the male,

yet keep to the female:
receive the world
in your arms.
On one hand we don’t want to be so extremist in our embrace
of yin, female, archetypically passive energy
that we become utterly unfamiliar
with the yang, male active energy;

but on the other hand we do wish to make the former our default
for that is how we could receive many good things in our life.

If you receive the world,

the Tao will never leave you
and you will be like
a little child.
Oh how often our fear and desperation could prompt us
to embrace a forward leaning lifestyle of habitual grasping and manipulation,
wherein we are forever striving
to “make it happen.”

However, making centering, surrender, spontaneity,

compassion, simplicity, and patience
the keynotes of our life,

could be the most efficient way of experiencing life

as mother Tao’s
well-tended to, child.

Continued…
 274

Know the white,

yet keep to the black:
be a pattern
for the world.
As inferred above, if we are knowledgeable of the contrived approach,
yet make the spontaneous our habit,
we could become the sage
that many people emulate.

If you are a pattern for the world,

the Tao will be strong inside you
and there will be nothing
that you cannot do.
If we do the right thing, make centering, surrender and spontaneity our habit,
for the right reasons, of compassion, simplicity and patience,
our experience of the Tao’s inner guidance, the greater Te,
could become so very powerful within us,

that we experience the limitless fulfillment

of our spontaneous compassionate aspirations.

Know the personal,

yet keep to the impersonal:
accept the world
as it is.

If you accept the world,

the Tao will be luminous inside you
and you will return
to your primal self.
Know what it’s like to spontaneously slip off center,
and experience both the self-importance and possessiveness
of manipulative impulses,
but make centeredness and surrender your habit.

For this could be the key to habitually dwelling in potentiality,

rather than in actuality.
Continued…
 275

The world is formed

from the void,
like utensils
from a block of wood.

The sage knows the utensils,

yet keeps to the block:
thus she can use
all things.
Actuality manifests from potentiality.
Come let us not be ignorant of actuality,
while we habitually dwell in potentiality.
Just as adage states, “…be as wise as serpents but as innocent as doves.”

For it is from the latter’s state of centered, surrender

that empowered spontaneity can manifest in the most wonderful way.
 276

Tao Te Ching
chapter Twenty-nine

Do you want to improve the world?

I do not think it can be done.
Oh the hubris of thinking we can do good,
in a contrived and coercive manner.
What is the best way to ensure that all we do is in the spirit of the three treasures
of Compassion, Simplicity and Patience?

Simply make a habit of Centering and Letting-go,

that way all we do shall be done in the flow of Spontaneity.

The world is sacred.

It cannot be improved.
If you tamper with it,
you could ruin it.

If you treat it like an object,

you could lose it.
What if uncorrupted nature was in perfect harmony
with the Tao’s universal momentum?
What if human society (whether spontaneous or contrived)
was in harmony as well?

Then why go to the “bother” of retraining ourselves to habituate

Centeredness, Letting-go and Spontaneity?
Why not just continue trudging on in the contrived and coercive manner of a fool?
Perhaps we get to choose how we relate to the universe’s momentum.

Perhaps we get to choose a life lived in conflict and in opposition to the Tao,
or one led in harmony with the universal momentum,
wherein Compassion, Simplicity and Patience naturally bloom,
like blossoms in the spring.

Continued…
 277

There is a time for being ahead,

a time for being behind;
a time for being in motion,
a time for being at rest;

a time for being vigorous,

a time for being exhausted;
a time for being in danger,
a time for being safe.
What if we needn’t vindicate ourselves for
being ahead, being in motion, being vigorous, or risking our life?
What if we needn’t vilify ourselves for being
behind, at rest, exhausted or safe?

What if the only criteria for self evaluation was whether or not we’re being
Centered, Letting-go and Spontaneous?
What if that rendered the folly of self vilification and self validation
an utterly unnecessary thing to be discarded like a snake who sheds his skin
or a butterfly who departs his chrysalis?

The sage sees things as they are,

without trying to control them.
She lets them go their own way,
and resides at the center of the circle.
How!
How do we manifest the perception of a sage?
By making a habit of centering and letting-go
we set space for the effortless practice of enlightened spontaneity.
 278

Tao Te Ching
chapter Thirty

Whoever relies on the Tao

in governing men
does NOT try to force issues
or defeat enemies by force of arms.
Oh what a fine example, contrasting the notion of governing passively and spontaneously
from a place of centered: surrender, compassion, simplicity and patience;
versus doing so actively with contrivance, and strategy
from a forward leaning place of aggression, dominance, pettiness and pride.

For every force

there is a counterforce.
Violence, even well intentioned,
always rebounds upon oneself.
Perhaps, instead of asking ourselves
“What is the quickest way to get what I want?”
it could be better to ask,
“If I was in that position, how would I want to be treated?”

For although the good we do

might not always seem to rebound upon us
the bad we do
most certainly does.

If we will not do the right thing

out of love for others,
then let us do so,
out of love of self.

With our choices we conspire with the universe

for either our harm or our benefit.
Let’s us therefore team up
for the latter.

Continued…
 279

The Sage does his job

and then stops.
What is the sage’s job?
To practice Compassion, Simplicity and Patience.
How does he do it?
By habitually centering and letting-go until it’s time for spontaneous action.

He acts simply as well as spontaneously and then he stops

and returns to his habitual centering and letting-go.

He understands that the universe

is forever out of control,
and that trying to dominate events
goes against the current of the Tao.
The universe is bigger than me and you.
It’s mass requires more force that you or I could ever possess.
Our controlling tendencies are therefore folly and in stark opposition
to harmonizing with the momentum of the universe.

Because he believes in himself

he does not try to convince others.
Could the need to win others to our point of view
be a manifestation of insecurity?
Is not peace superior to fear,
and harmony preferable to violence?

Because he is content with himself,

he does not need others approval.
Because he accepts himself,
the whole world accepts him.
Could his lack of trying to win others,
cease to feed the momentum of others trying to persuade him?
Could the contentment he cultivates toward his self and circumstance
tame the criticism of others toward him?

Could our enemies really be the shadow

that we ourselves cast
with our energetic, cognitive and emotional
momentum?
 280

Tao Te Ching
chapter Thirty-one

Weapons are the tools of violence;

all decent men detest them.
Why could it be important
to detest the tools of violence?

Weapons are the tools of fear;

a decent man will avoid them
except in the direst necessity and, if compelled,
will use them only with the utmost restraint.
One of the reasons that I suspect the Tao Te Ching
was not written from a fundamentalist paradigm but a liberal one,
is this inference to avoid fear’s tools.

Notice how, even in the most dire of circumstances

one is not to get lost in blood lust
but rather stand in the restraint
that comes from the habit of centering and letting-go.

Peace
is his highest value.
If the peace has been shattered,
how can he be content?
Our personal peace is grounded in the habits of:
centering, letting-go, and spontaneity.
Our desire for other’s peace is rooted in our practice of:
Compassion, Simplicity and Patience.

His enemies are not demons,

but human beings like himself.
He does not wish them personal harm.
Nor does he rejoice in victory.
Why doesn’t he wish others harm?
Because he is rooted in: Compassion, Simplicity and Patience.

Continued…
 281

How could he rejoice in victory

and delight in the slaughter of men?

He enters a battle gravely,

with sorrow and with great compassion,
as if he
were attending a funeral.
Not all combat is physical,
some is verbal.
Let us not selfishly delight in the routing of our opponent,
but rather, compassionately strive for his evolution.
 282

Tao Te Ching
chapter Thirty-two

The Tao cannot be perceived,

smaller than an electron,
it contains
uncountable galaxies.
Just as the lesser Te is logical
and the greater is intuitive,
likewise the momentum of the universe
is considerably larger that the pigeon hole our pre-frontal cortex
would like to stuff it into.

Yes, we would expect the big to be stored in the big,

not the small.
Just a they’d scrape the barnacles from a ship’s hull,
likewise may we allow our habit of centering and letting go
to cause us to release our tight grasp
upon how we think things are.

How often does our expectation influence our perception?

That is why it’s best to take a break from our writing
before we proof read it.
Could you remember the story of Columbus’ arrival in the new world
as told in the movie “What the Bleep do we know?”

continued…
 283

If powerful men and women

could remain centered in the Tao,
all things
would be in harmony.

The world
would become a paradise.

All people
would be at peace,
and the law
would be written in their hearts.
What is the key to manifesting harmony?
Is it affirmations, mantras, or visualizations?
Lao Tzu would say, “not so much.”

How do we get there from here?

Not only by centering and letting-go,
but by making that a habit.

By surrendering the hubris of our

certitude, agenda, fear, greed as well as aggression
and giving ourselves to simple spontaneity,
both the peace and the wisdom we require
will come to us, of their own accord.

Continued…
 284

When you have names and forms,

know that they are provisional.
When I was very young,
one of my teachers admonished me
not to confuse the map with the terrain…
I had no idea what he was talking about.

Our problem does not come from using names, labels and categories,
for that can be an automatic process.
No, our problem comes from being a little too certain
about their accuracy or their permanence.

Come, let us ever exercise the courage

to second guess our assumptions.
How are we to know when to do this?

By making a habit of centering, and releasing

in compassion and simplicity,
just be patient and the spontaneity will flow.

Don’t try to force it,

for when you do,
it isn’t spontaneity,
but merely a pale contrivance of the real thing.

When you have institutions,

know where their functions should end.
Knowing when to stop,
you can avoid any danger.
When our “good ideas” come from our mind’s lesser Te,
they can take on a life of their own
and seek to perpetuate their existence
long after their usefulness has past.

Come, let us release our fear, sentimentality and our desire for permanence.
Rather, let us center and let-go.

All things end in the tao

as rivers flow into the sea.
Resist it though it may, a river will always flows down hill.
Resist it though he may, all men eventually die.
Who is but an army, no less an individual
to stand before the inertia of universal momentum.

The Borg were right, resistance is futile.

Come, let us make a habit of centering, letting- go,
and dancing with the flow of spontaneity.
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Tao Te Ching
chapter Thirty-three

Knowing others is intelligence;

knowing yourself is true wisdom.
Mastering others is strength;
mastering yourself is true power.
None of us wishes to be an impotent fool.
Each of us desires at least a modicum of power
and the wisdom to wield it productively.

Does the wisdom we seek lay outside of ourselves,

in the thoughts, words and actions of others?

A sage wouldn’t think so,

but instead would access all the non-conceptual wisdom he requires
merely by simply making centering and letting-go a habit
while patiently awaiting for spontaneous insight
to facilitate his desire for compassionate outcomes.

Likewise, always looking outside of ourselves

for folks to dominate as well as the means to do so
can be an exciting yet draining as well as profoundly efficient way
of joylessly squandering our lives.

Better yet to accomplish the three treasures

of compassion, simplicity and patience
through the three habits
of centering, letting-go and spontaneity.

If you realize that you have enough,

you are truly rich.
It has been said that dogs either evolved from wolves
or from an ancestor common to both wolves and modern dogs.

Despite the myths spun by silly, white, new-agers,

wolves (lone or in a pack) lead the majority of their lives
at the very edge of starvation.
For, that is the life of a predator.

As such both dogs and wolves (if given the chance)

can eat themselves to death.
It has been theorized by some
that one who lives in constant hunger
can grow numb to the sensation of satiation.

Humans can be very similar to this.

Caught in the swoon of greed
we can be blind to contentment
and squander our lives
ever grasping and reaching for one more thing.
 286

If you stay in the center

and embrace death with your whole heart,
you will endure forever.
It has been said that death is inevitable.
Let’s look at this in the context of this chapter.

Never learning enough secrets is inevitable,

never getting enough folks to acquiesce to our view or will is inevitable,
never getting enough life is inevitable.
In view of these three inevitabilities is it best to simply strive harder?

Or could it be better to quit our striving altogether

and habitually center ourselves and let-go with our whole hearts.
Could this be the key to transcending all limitations, including mortality?
Could this be less of a literal, physical transcendence and more of a figurative one?

How often have we seen people

figuratively staggering through their lives
on a continual quest
to get something out side of themselves
like a shuffling zombies seeking brains.

I don’t want to be like that.

I want to be fully alive,
joyful, peaceful, loving f
or that seems to be the fruit of true wisdom.
 287

Tao Te Ching
chapter Thirty-four

The great Tao

flows everywhere.
All things are born from it,
yet it does not create them.
There are things we dread, things we fear,
places we will not go.
But the universal momentum flows everywhere
even to the odious, dark, dreadful places.

Likewise, let us be mindful of how we feel,

yet go where we are led,
let us feel the fear,
yet do it anyway.

Let us feel the hate,

yet let-go and remember compassion.

How could all things spring from the great Tao?

In a manner contrived or spontaneous?
If centering and letting-go are our life’s blood,
then spontaneity is our salvation that empowers our compassion.

It pours itself into it’s work,

yet it makes no claim.
It nourishes infinite worlds,
yet it does not hold on to them.
The universal momentum pours itself into it’s work,
just as we are told to lose ourselves in centering.
The great Tao makes no claim,
just as we are told to let-go.

The universal momentum nourishes infinite worlds,

just as we are told to treasure compassion.
The great Tao does not hold on to them,
just as we are told to practice simplicity.

Continued…
 288

Since it is merged with all things

and hidden in their hearts,
it can be called humble.

Since all things vanish into it

and it alone endures,
it can be called great.
There is a time for everything.
Sometimes we melt into things,
other times things melt into us.

There is a time for us to embody the feminine yin and passively, softly melt into all,
just as our words and ideas can sleep quietly in the hearts and minds of others,
until their time has ripened.

There is a time for us to embody the masculine yang and actively, rigidly remain firm
that others may melt into us,
and rely upon our strength.

It is not aware of it’s greatness;

thus it is truly great.
What is the key of true greatness?
Simplicity!
Neither yearning to be adored
nor jealous of the glory of others.

Let us lose ourselves in compassion

and let-go.
 289

Tao Te Ching
chapter Thirty-five

She who is centered in the Tao

can go where she wishes,
without danger.
All fear violence,
all tremble before danger.
Where could we find protection?
By habitually centering.

This protection that centering affords us;

is it literal or figurative?
What are the internal dangers that centering could protect us from?
The tyranny of agitation, aggression and greed, just to name a few.

What about external circumstances?

Many Tai Chi masters insist that the only way to effectively defend oneself,
is not from a place of fear or aggression’s “emotional content”
(see “Enter the Dragon”)
but from a place of centered spontaneity.

Not in the absence of nervousness or rage,

but in effortless mindfulness of them
as well as their habitual release.

She perceives the universal harmony,

even amid great pain,
because she has found
peace in her heart.
We all want harmony.
We want the outside world to acquiesce to our every whim of avarice.
We long for every circumstance, and every individual
to be our enthusiastic little minion.

But that is not always the case, is it?

In the absence of universal cooperation,
we could feel great pain, yes?

But the harmony that the sage experiences

is often in the midst of great disappointment or frustration.
If the fountainhead of her peace is not circumstantial, then what is it?
It is internal.

It is the fruit of her regular practice

of Centering, Surrendering and Spontaneity.

Continued…
 290

Music or the smell of good cooking

may make people stop and enjoy.
But the words that point to the Tao
seem monotonous and without flavor.
The sound or scent of our favorite food cooking
can transform us into a slavering fool and utter slave to his desires.
Why isn’t the Tao that way?
Is it lacking a good press agent?

Or could it be that it appeals to neither or greed nor our hate

but rather to our longing to be free of their shackles?
What paves the path to a sage’s mastery of compassion, simplicity and patience?
The habitual conditioning of centering, surrender and spontaneity.

When you look for it,

there is nothing to see.
When you listen for it,
there is nothing to hear.

When you use it,

it is inexhaustible.
When we see a bowl of our favorite food,
how easy it is to reach out and grab it.
When we hear a chef preparing our treasured dish
it makes our heart sing.

Why can’t we reach out and grab the Tao?

Because it does not exist without us, but within.
And even there it cannot be grasped,
only cultivated gently and relaxed into.

But this is not the untie-able Gordian knot,

or Don Quixote’s unreachable dream.
This is our default setting, our factory, installed program
waiting for us to relax and return to the inheritance of our birth right.
 291

Tao Te Ching
chapter Thirty-six

If you want to shrink something,

you must first allow it to expand.
If you want to get rid of something,
you must first allow it to flourish.
How do I shrink something?
Surrender my desire to shrink it.
How do I do that?
Centering leads to Surrender as the latter leads to Spontaneity.

If you want to take something,

you must first allow it to be given.
This is called the subtle perception
of the way things are.
The aggressive takes, whereas the passive receives.
The universe is enormous and powerful, whereas we are not.
What, therefore, is our best course of action?
Passively receiving.

The soft overcomes the hard.

The slow overcomes the fast.
Let your workings remain a mystery.
Just show people the results.
It is easier to be soft and slow,
than it is to be hard and fast.

Likewise it is easier to do the amazing,

and allow folks to discover it and consequently seek you out
than it is to convince others
of the value and profundity of your expertise.
 292

Tao Te Ching
chapter Thirty-seven

The Tao never does anything,

yet through it all things are done.
What does it mean to “never do anything?”
Does it mean absolute passivity?
or could it mean an embrace of spontaneity
in lieu of contrivance?

If powerful men and women

could center themselves in it,
the whole world would be transformed by itself,
in its natural rhythms.
What it is that makes us powerful?
Beauty, wealth, fierceness?

What if our true power were anchored in our

awareness, centeredness, patience, simplicity and spontaneity?
I am reminded of the fifteenth chapter were we are chided:
“can you wait until your mud settles and the solution arises of itself?”

People would be content

with their simple, everyday lives,
in harmony,
and free of desire.

When there is no desire,

all things are at peace.
 293

Tao Te Ching
chapter Thirty-eight

The Sage does NOT try to be powerful;

thus he is truly powerful.
The ordinary man keeps reaching for power;
thus he never has enough.
Behold a dichotomy between the Sage and the Shulb.
The former contents himself with a life of {Centered, Surrendered and Spontaneous} Simplicity
as well as Compassion and Patience;
whereas the latter is off centered
and doomed to dissatisfaction and impotence.

The sage does nothing,

yet he leaves nothing undone.
The ordinary man is always doing things,
yet many more are left to be done.
What we see is a study in contrast:
a life lived from centered, surrendered, spontaneity
versus one squandered in pursuit of agenda.

The kind man does something,

yet something remains undone.
The just man does something,
and leaves many things to be done.

The moral man does something,

and when no one responds
he rolls up his sleeves
and uses force.
Here we seen the man of mastery
contrasted with the men of kindness, justice, and morality;
with the latter group failing
 294

despite the purity of their intentions.

Ironically we see the man of morality turning to force.

For just as fucking in the name of virginity is as entertaining as it is ineffectual,
likewise using contrivance, agenda and manipulation in the name of kindness, justice and morality
is equally impotent.

When the Tao is lost,

there is goodness.
When goodness is lost,
there is morality.

When morality is lost,

there is ritual.
Ritual is the husk of true faith,
the beginning of chaos.

Therefore the sage concerns himself with the depths

and not the surface,
with the fruit
and not the flower.

He has NO will of his own.

He dwells in reality,
and lets all illusions go.
 295

Tao Te Ching
chapter Thirty-nine

In harmony with the Tao,

the sky is clear and spacious,
the earth is solid and full…

all creatures flourish together,

content with the way they are,
endlessly repeating themselves,
endlessly renewed.
A complete sky is clear and spacious,
a complete earth is solid and full,
all creatures long to flourish and be content.

What adolescent is ever comfortable within their own skin,

which of us (at that age) knew peace?
What is the key to that degree of contentment?
Living in harmony with the Tao!

When man interferes with the Tao,

the sky becomes filthy,
the earth becomes depleted,
the equilibrium crumbles,
creatures become extinct.
Each of us, in our limitless supply of hubris,
feels that we know best,
and that the universe had better bend to our will,
if it knows what’s good for it.

For example nature puts carbon IN the earth and IN the trees,
we take it out of the earth and trees and put it UP, into the skys…
how’s that working out?
 296

The sage views the parts with compassion,

because he understands the whole.

His constant practice is humility.

He does not glitter like a jewel
but lets himself be shaped by the Tao,
as rugged and common as a stone.
How easy it is to become annoyed by things or beings
that dare to transgress OUR sense of how things should be!
But what would happen, if after acknowledging our preferences, we set them aside,
and set space to be passively filled with a spontaneous sense
of how things could work out, in the larger perspective?

In our self-importance we can feel the urge to outshine our companions,

as if in a competition.
It has been said that the only way to lead a truly fulfilling life
is to be lived BY the Tao.
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Tao Te Ching
Chapter Forty

Return
is the movement of the Tao.
Yielding
is the way of the Tao.
Linear production is a purely human contrivance.
In nature we see circular cycles
where every aspect of waste is used to the benefit things and beings.

Yes animal ethics and nature sustainability

can be practiced in a joyless, neurotic manner,
but they can also be performed spontaneously and playfully.

Cycles are the way of nature,

we set our expectations to the contrary, at our peril.
For there is nothing like unrealistic expectations
to truly make us miserable.

Come let us savor the journey

as much as the destination.

A martial artist once complained to me

that his training partner was too prideful to ever yield.

He’d insist “…backing up makes me feel like I’m loosing!”

How ironic that although yielding might NOT guarantee victory,
failure to do so, most certainly invokes defeat.

All things
are born of being.
Being
is born of non-being.
All things are built of living components.
Both animals and plants are full of micro-organisms,
and rich soil is microbialy active.

Even inanimate objects are in motion,

in the heavens we have the movement of stars, planets, rocks
and the play of the aurora borealis

in the sky we have complex weather systems,

in the earth we have the flow of water, t
he often violent shift of tectonic plates and
the continual spin of our planets molten iron core
that generates our biosphere’s protective magnetic field.
The delicious irony is that living things are made of components that are not living,
 298

and moving things have parts

that might not seem to be moving, to the naked eye.

Just as in the complex inner workings of a wrist watch

there are no extraneous parts,
what if everything and everyone in our lives was useful,
perhaps even beneficial,
regardless of their intention or our perception.

What if Neil De Gras Tyson was incorrect,

and the universe really wasn’t out to get us.
What if our compassion, simplicity and patience
were all the protection we ever required.

These days, when I consider patience

I’m reminded of a paraphrased quote from “The Game of Thrones.”

There is only one god,

his name is death.
There is only one prayer,
‘not today!’”

Our circumstance may not feel ideal in the moment,

but what if the summation of our life was greater than t
his paltry problem that is nipping at our heel like an outraged Pomeranian.

What if we could look our self accusing tendencies in the eye,

when they proclaim our failure
and utter, “not today, my life is not over, no conclusions need be drawn!”

Come let us make centering, surrendering and spontaneity our habit,

and flow through this babbling brook of life.
 299

Tao Te Ching
Chapter Forty-one

When a superior man hears of the Tao,

he immediately begins to embody it.
When an average man hears of the Tao,
he half believes it, half doubts it.
What makes an individual superior?
Their enthusiasm to play with new spiritual technologies
in the hope of higher spiritual evolution.

What makes an individual average?

The utter servitude to the fear that an action might not be effective;
whereas the superior one knows that failure is often the price of experimentation.

Although he desires success

he is willing to pay the price of failure
for the treasure of greater wisdom.

When a foolish man hears of the Tao,

he laughs out loud.
If he did not laugh,
it would not be the Tao.
Why does the fool laugh in the face of something new, or counter-intuitive?
Because he is a slave to preconception and tradition.
This is what Albert Einstein described as an educated idiot.

For, although he has learned to memorize and parrot the discoveries of others,
he has not learned to deeply think,
no less courageously blend intellect with creativity,
and as such, will not produce important new discoveries.
 300

Thus it is said:
The path into the light seems dark,
the path forwards seems to go back,

the direct path seems long,

true power seems weak,
true purity seems tarnished,
true steadfastness seems changeable,

true clarity seems obscure,

the greatest art seems unsophisticated,
the greatest love seems indifferent,
the greatest wisdom seems childish.
Clearly, the operative word is “Seems;”
for the test of technique is NOT how old it seems,
how popular it seems, or how well it harmonizes with
tradition, common sense, expectation or intuition,

but how EFFECIVE it is,

when correctly applied.

The tao is nowhere to be found.

Yet it nourishes and completes all things.
Oh what a mistake it could be,
to anthropomorphize the Tao
and treat it as some great celestial Santa Clause.

Let us put away childish superstition

and see “The Tao” as merely a set of attitudes, and techniques
that seem to help us navigate life with the greatest amount of
wisdom, peace, love, joy and meaning.

Come, let us take a closer look at this text’s tile,

the “Tao Te Ching.”
It is said that (in this context) the Tao represents the wisdom that is Outside of us,
whereas the Te refers to the wisdom that is within us.

Let’s take it a step further.

The “Lesser Te” is often used to describe
the contrived “wisdom” of our analytical mind,
where the “Greater Te” is used to describe
the spontaneous Wisdom of our intuition.
 301

Thus, throughout the ages many Taoist sages have explained

that the journey begins with the habitual use of the “brain in the head”
and ends by mastering the “brain in the belly.”

But now, a proviso:

the spontaneity that arises from the chaos of greed, hate, and turmoil,
can be quite destructive;
whereas the spontaneity that comes from compassion’s centering and letting-go,
can be profoundly beneficial to rely upon.
 302

Tao Te Ching
Chapter Forty-two

The Tao gives birth to One.

One gives birth to Two.
Two gives birth to Three.
Three gives birth to all things.
What is this one?
Could it be the potentiality of infinite possibility?
In grammar school, who of us was not made to feel ashamed
when we did not know the answer to one of teacher’s questions?

But the Sage is different,

he has learned to be quite comfortable with his ignorance,
he relaxes into it and watches with calm interest as life unfolds,
like an audience member at the theater,
or like an old man watching children at play.

Come, let us consider potentiality.

In our mind’s eye let us imagine a block of wood, in a carver’s work shop.
What will he make of the block; a bowl, a utensil?
Only the carver knows… and he’s not telling.

Likewise, in every moment are there not the metaphorical seeds for many eventualities?
That is why Lao Tzu often encourages us
to watch and flow
rather than contrive and control.

What are the two?

In this chapter of the Tao Te Ching
we explore the dichotomy of the male and the female.
This rich metaphor shows of the interplay or the dance
of many things.

One is no better nor worse than the other,

both are necessary, both are complementary,
if not always convenient.

All things have their backs to the female

and stand facing the male.
When male and female combine,
all things achieve harmony.
 303

Ordinary men hate solitude.

But the Sage makes use of it,
embracing this aloneness,
realizing he is one with the whole universe.

Tao Te Ching
Chapter Forty-three

Tao Te Ching
chapter Eighty

If a country is governed wisely,

its inhabitants will be content.

They enjoy the labor of their hands

and do not waste time inventing labor-saving machines.
Since they dearly love their homes,
they are not interested in travel.

There may be a few wagons and boats,

but these do not go anywhere.
There may be an arsenal of weapons,
but nobody ever uses them.

People enjoy their food,

take pleasure in being with their families,
spend weekends working in their gardens,
 304

delight in the doings of the neighborhood.

And even though the next country is so close

that people can hear it’s roosters crowing and it’s dogs barking,
they are content to die of old age
without ever having gone to see it.
 305

Tao Te Ching
chapter Eighty-one

True words are not eloquent;

eloquent words are not true.
Wise men do not need to prove their point;
men who need to prove their point are not wise.

The Master has no possessions.

The more he does for others, the happier he is.
The more he gives to others
the wealthier he is.

The Tao nourishes

by not forcing.
By not dominating,
the Master leads.
 306

Thomas Byrom’s translation from the Dhammapada adapted by Lama Jigme

Compassion Training

Pre-Meal Recitation
optional

All beings tremble before violence.

All fear Death.
All love life.

See yourself in others.

Then whom can you hurt?
What harm can you do?

How can he who seeks happiness

by hurting those who seek happiness
ever find happiness?

How is your brother like you?

He wants to be happy.
Never harm him
for you too, treasure joy.
 307

Pre-Meal Contemplations
optional

IN-breath: What seeing?

OUT-breath: Re-la-xing! {x’s 1-3+}

IN-breath: What craving?

OUT-breath: Re-la-xing! {x’s 1-3+}

IN-breath: Good food for each…

OUT-breath: Re-la-xing! {x’s 1-3+}
 308

Gil Fronsdal’s translation from the Metta Sutta adapted by Lama Jigme

The Loving-Kindness Discourse

Máy all be skilled and péaceful,

ás well as seek thé good:
Máy all be able and úpright,
stráightforward, of gentle speech and NÓT proud.

Máy all be content and easily suppórted,

únburdened, with their sensés calmed.
Máy all be wise, NOT arrógant
Máy all be without desire for the possessions of óthers.

Máy all do nothing mean or that the wise would réprove.

Máy all beings be háppy.
Máy they live in safety ánd joy.

Áll living beings, whether weak ór strong,

stóut or lean, tall or short, seen or únseen,
néar or distant, born or to bé born,
máy they all be háppy.
 309

Máy NO one deceive anóther

ór despise any being in aný state,
máy none by anger or hatred wish harm to anóther.

Ás a mother watches over her only chíld,

wílling to risk her own life to protect her chíld,
só with a boundléss heart…

máy all cherish each livíng being

súffusing the whole, wíde world
wíth unobstructed loving kíndness.

Máy each be: unattached to speculations, views and sense desíres,

ánd have clear vision, for such a person could néver
bé reborn in the cycle of sufféring.

Stánding or walking, sitting or lyíng down,

dúring all one’s waking hóurs,
máy each remain mindful of this heart and this way of líving
thát is the best in thé world.