Over the years and throughout various cultures, many techniques and systems of Buddhist practice have been developed, but the essence of awakening is always the same: to see clearly and directly the truth of our experience in each moment, to be aware, to be mindful. This practice is a systematic development and opening of awareness called by the Buddha the four foundations of mindfulness: awareness of the body, awareness of feelings, awareness of mental phenomena, and awareness of truths, of the laws of experience.
To succeed in the cultivation of mindfulness, said the Buddha, is the highest benefit, informing all aspects of our life. “Sandalwood and tagara are delicately scented and give a little fragrance, hut the fragrance of virtue and a mind well trained rises even to the gods.”
How are we to begin? The Path of Purification, an ancient Buddhist text and guide, was written in answer to a short poem:
The world is entangled in a knot.
Who can untangle the tangle?
It is to untangle the tangle that we begin meditation practice. To disentangle ourselves, to be free, requires that we train our attention. We must begin to see how we get caught by fear, by attachment, by aversion-caught by suffering. This means directing attention to our everyday experience and learning to listen to our bodies, hearts, and minds. We attain wisdom not by creating ideals but by learning to see things clearly, as they are.
What is meditation? It’s a good question. There is no shortage of descriptions, theories, manuals, texts, and ideas about it. There are hundreds of schools of meditation, which include prayer, reflection, devotion, visualization, and myriad ways to calm and focus the mind. Insight meditation (and other disciplines like it) is particularly directed to bringing understanding to the mind and heart. It begins with a training of awareness and a process of inquiry in ourselves. From this point of view, asking, “What is meditation?” is really the same as asking, “What is the mind?” or “Who am I?” or “What does it mean to be alive, to be free?” -questions about the fundamental nature of life and death. We must answer these questions in our own experience, through a discovery in ourselves. This is the heart of meditation.
It is a wonderful thing to discover these answers. Otherwise, much of life is spent on automatic pilot. Many people pass through years of life driven by greed, fear, aggression, or endless grasping after security, affection, power, sex, wealth, pleasure, and fame. This endless cycle of seeking is what Buddhism calls samsara. It is rare that we take time to understand this life that we are given to work with. We’re born, we grow older, and eventually we die; we enjoy, we suffer, we wake, we sleep – how quickly it all slips away. Awareness of the suffering involved in this process of life, of being born, growing old, and dying led the Buddha to question deeply how it comes about and how we can find freedom. That was the Buddha’s question. That is where he began his practice. Each of us has our own way of posing this question. To understand ourselves and our life is the point of insight meditation: to understand and to be free.
There are several types of understanding. One type comes from reading the words of others. We have all read and stored away an enormous amount of information, even about spiritual matters. Although this kind of understanding is useful, it is still someone else’s experience. Similarly there is the understanding that comes from being told by someone wise or experienced: “It’s this way, friend.” That too can be useful.
There is a deeper understanding based on our own consideration and reflection: “I’ve seen this through thoughtful analysis. I understand how it works.” A tremendous amount can be known through thought. But is there a level deeper than that? What happens when we begin to ask the most fundamental questions about our lives? What is love? What is freedom? These questions cannot be answered by secondhand or intellectual ways of understanding. What the Buddha discovered, and what has been rediscovered by generation after generation of those who have practiced his teachings in their lives, is that there is a way to answer these difficult and wonderful questions. They are answered by an intuitive, silent knowing, by developing our own capacity to see clearly and directly.
How are we to begin? Traditionally this understanding grows through the development of three aspects of our being: a ground of conscious conduct, a steadiness of the heart and mind, and a clarity of vision or wisdom.
Conscious Conduct: The Five Training Precepts
The first aspect, conscious conduct or virtue, means acting harmoniously and with care toward the life around us. For spiritual practice to develop, it is absolutely essential that we establish a basis of moral conduct in our lives. If we are engaged in actions that cause pain and conflict to ourselves and others, it is impossible for the mind to become settled, collected, and focused in meditation; it is impossible for the heart to open. To a mind grounded in unselfishness and truth, concentration and wisdom develop easily.
The Buddha outlined five areas of basic morality that lead to a conscious life. These training precepts are given to all students who wish to follow the path of mindfulness. They are not given as absolute commandments; rather, they are practical guidelines to help us live in a more harmonious way and develop peace and power of mind. As we work with them, we discover that they are universal precepts that apply to any culture, in any time. They are a part of basic mindfulness practice and can be cultivated in our spiritual life.
The first precept is to refrain from killing. It means honoring all life, not acting out of hatred or aversion in such a way as to cause harm to any living creature. We work to develop a reverence and caring for life in all its forms. In the Eightfold Path this is called one aspect of right action.
Even though it sounds obvious, we still manage to forget it. There was a cartoon in the New Yorker magazine some years ago during the hunting season. One deer turns to the other and says, “Why don’t they thin their own goddamn herds?” We get into formulating excuses: “Well, there are too many deer.” As we become more conscious and connected with life, it becomes clear that we shouldn’t harm others, because it hurts us to kill. And they don’t like it; even the tiniest creatures don’t wish to die. So in practicing this precept we learn to stop creating pain for others and pain for ourselves.
The second precept asks us to refrain from stealing, meaning not to take what is not ours. Not to steal is called basic nonharming. We need to let go of being greedy and not take too much. More positively, it means to use things with sensitivity and care, to develop our sense of sharing this life, this planet. To live, we need plants, we need animals, and we need insects. This whole world has to share its resources. It is a boat of a certain size with so many beings living on it. We’re connected with the bees and the insects and the earthworms. If there weren’t earthworms to aerate the soil, and if there weren’t bees to pollinate the crops, we’d starve. We need bees; we need insects. We’re all interwoven. If we can learn to love the earth, we can be happy whatever we do, with a happiness born of contentment. This is the source of genuine ecology. It’s a source of world peace, when we see that we’re not separate from the earth but that we all come out of it and are connected with one another. From this sense of connectedness we can commit ourselves to share, to live a life of helpfulness and generosity for the world. To cultivate generosity directly is another fundamental part of living a spiritual life. Like the training precepts and like our inner meditations, generosity can actually be practiced. With practice, its spirit forms our actions, and our hearts will grow stronger and lighter. It can lead us to new levels of letting go and great happiness. The Buddha emphasized the importance of generosity when he said, “If you knew what I know about the power of giving, you would not let a single meal pass without sharing it in some way.”
Traditionally there are described three kinds of giving, and we are encouraged to begin developing generosity at whatever level we find it arising in our heart. At first we find tentative giving. This is where we take an object and think, “Well, I’m probably not going to use this anyway. Maybe I should give it away. No, I should save it for next year. No, I’ll give it away.” Even this level is positive. It creates some joy for us and it helps someone else. It’s a sharing and a connecting.
The next level of generosity to discover is friendly giving. It’s like relating to a brother or sister. “Please share what I have; enjoy this as I do.” Sharing openly of our time, our energy, the things we have, feels even better. It’s lovely to do. The fact is that we do not need a lot of possessions to be happy. It is our relationship to this changing life that determines our happiness or sorrow. Happiness comes from the heart.
The third level of giving is kingly or queenly giving. It’s where we take something – our time or our energy or an object that is the best we have – and give it to someone happily and say, “Please, would you enjoy this too.” We give to the other person and take our joy in that sharing. This level of giving is a beautiful thing to learn.
As we start to learn to be more generous, to give more of our time, our energy, our goods, our money, we can find a way to do it not just to fit a self-image or please an external authority, but because it is a source of genuine happiness in our lives. Of course this doesn’t mean giving everything away. That would be excessive, because we have to he compassionate and care for ourselves as well. Yet to understand the power of practicing this kind of openness is very special. It is a privilege to be able to bring this generosity into our lives.
The third precept of conscious conduct is to refrain from false speech. The Eightfold Path calls this right speech. Don’t lie, it says. Speak only what is true and useful; speak wisely, responsibly, and appropriately. Right speech really poses a question. It asks us to be aware of how we actually use the energy of our words. We spend so much of our lives talking and analyzing and discussing and gossiping and planning. Most of this talk is not very conscious or aware. It is possible to use speech to become awake. We can be mindful of what we are doing when we speak, of what the motivation is and how we are feeling. We can also be mindful in listening. We can align our speech to the principles of what is truthful and what is most kind or helpful. In practicing mindfulness we can begin to understand and discover the power of speech.
Once a master was called to heal a sick child with a few words of prayer. A skeptic in the crowd observed it all and expressed doubts about such a superficial way of healing. The master turned to him and said, “You know nothing of these matters; you are an ignorant fool!” The skeptic became very upset. He turned red and shook with anger.
Before he could gather himself to reply, however, the master spoke again, asking, “When one word has the power to make you hot and angry, why should not another word have the power to heal?”
Our speech is powerful. It can be destructive or enlightening, idle gossip or compassionate communication. We are asked to be mindful and let our speech come from the heart. When we speak what is true and helpful, people are attracted to us. To be mindful and honest makes our minds quieter and more open, our hearts happier and more peaceful.
The fourth precept, to refrain from sexual misconduct, reminds us not to act out of sexual desire in such a way as to cause harm to another. It requires that we be responsible and honest in sexual relations. Sexual energy is very powerful. In these times of rapidly changing relationships and sexual values, we are asked to become conscious of our use of this power. If we associate this energy in our lives with grasping and greed, exploitation and compulsion, we will perform actions that bring harm to ourselves and others, such as adultery. There is great suffering consequent to these actions and great joy in the simplicity that comes in their absence.
The spirit of this precept asks us to look at the motivation behind our actions. To pay attention in this way allows us (as lay people) to discover how sexuality can be connected to the heart and how it can be an expression of love, caring, and genuine intimacy. We have almost all been fools at some time in our sexual life, and we have also used sex to try to touch what is beautiful, to touch another person deeply. Conscious sexuality is an essential part of living a mindful life.
To refrain from the heedless use of intoxicants is the fifth precept. It means to avoid taking intoxicants to the point of making the mind cloudy and to devote our lives instead to developing clarity and alertness. We have just one mind, so we must take care of it. In our country there are millions of alcoholics and others who have abused drugs. Their unconsciousness and fearful use of intoxicants has caused great pain to themselves, their families, and all those they touch. To live consciously is not easy – it means we often must face fears and pains that challenge our heart. Abuse of intoxicants is clearly not the way.
To enter the human realm, to establish a ground for spiritual life, requires that we bring awareness to all the actions in our world, to our use of intoxicants, our speech, to all of our actions. Establishing a virtuous and harmonious relationship to the world brings ease and lightness to the heart and steadfast clarity to the mind. A foundation of virtue brings great happiness and liberation in itseIf and is the precondition for wise meditation. With it we can be conscious and not waste the extraordinary opportunity of a human birth, the opportunity to grow in compassion and true understanding in our life.
Concentration of Mind
Out of a foundation of conscious conduct, the first steps of the mindful way, grows the second aspect of the path, which is called the development of samadhi, or steadiness and concentration of mind. As we bring the grace and harmony of virtue into our outer lives, so we can begin to establish an inner order, a sense of peace and clarity. This is the domain of formal meditation, and it begins with training the heart and mind in concentration. It means collecting the mind or bringing together the mind and body, focusing one’s attention on one’s experience in the present moment. Skill in concentrating and steadying the mind is the basis for all types of meditation and is in truth a basic skill for any endeavor-for art or athletics, computer programming or self-knowledge. In meditation, the development of the power of concentration comes through systematic training and can be done by using a variety of objects, such as the breath, visualization, a mantra, or a particular feeling such as loving kindness. . . . Most fundamentally [concentrating the mind] is a simple process of focusing and steadying attention on an object like the breath and bringing the mind back to that object again and again. It requires that we let go of thoughts about the past and future, of fantasies and attachment, and bring the mind back to what is actually happening: the actual moment of feeling, of touching the breath as it is. Samadhi doesn’t just come of itself; it takes practice. What is wonderful is the discovery made by the Buddha and all great yogis that the mind can actually be trained.
There is a sign outside a casino in Las Vegas that says, “You must be present to win.” The same is true in meditation. If we want to see the nature of our lives, we must actually be present, aware, awake. Developing samadhi is much like polishing a lens. If we are looking to see the cells and workings of the body with a lens that has not been ground sufficiently, we will not see clearly. In order to penetrate the nature of the mind and body we must collect and concentrate our resources and observe with a steady, silent mind. This is exactly what the Buddha did: he sat, concentrated his mind, and looked within. To become a yogi, an explorer of the heart and mind, we must develop this capacity as well.
Built on the foundation of concentration is the third aspect of the Buddha’s path of awakening: clarity of vision and the development of wisdom. In our lives there is much we don’t see. We are too busy to see, or we forget or haven’t learned about our capacity to see in new ways. Our steady and careful observation of the body, heart, and mind can bring about the growth of understanding and wisdom.
Wisdom comes from directly observing the truth of our experience. We learn as we become able to live fully in the moment, rather than being lost in the dreams, plans, memories, and commentaries of the thinking mind. There is a big difference between drinking a cup of tea while being there completely, and drinking a cup of tea while thinking about five other things. There is a big difference between taking a walk in the woods and really being there, and taking a walk and spending the whole time thinking about visiting Disneyland or what you are going to cook for dinner, or imagining all the stories you can tell your friends about what a great walk in the woods you had. It is only by being fully in the moment that the fundamental questions of the heart can he answered; it is only in the timeless moment that we can come to that intuitive, silent knowing of the truth. It is the intuitive wisdom that liberates us.
Inquiry and Observation
Wisdom grows out of our clear seeing in each moment. Seeing the arising and passing of our experience and how we relate to it. It arises through our gentle and careful inquiry into the workings of the body and mind and through an open inquiry into how this body and mind relate to the whole world around us. For insight to develop, this spirit of observation and deep questioning must he kept in the forefront. We can collect and quiet the mind, but then we must observe, examine, see its ways and its laws.
As we meditate we can learn more about desire, see what its root is, see whether it is pleasant or painful, see how it arises and affects our life. We can equally well observe moments of stillness and contentment. We can also begin to observe the inner workings of cause and effect, the laws of karma [see pages 289-300]. Similarly, the law of impermanence can reveal itself under our attention, how it operates, and
whether there is anything in our experience that does not change. As things change, we can also observe how attachment works and see how tension and grasping are created in our body and mind. We can see what closes our heart, and how it can open. Over time we may discover new levels of stillness in ourselves or find lights or visions or a whole array of new inner experiences. We can also discover our shadow and bring our awareness to the fears and pains and deep feelings we have long suppressed in our lives. Insights about the psychological patterns we live by will arise, and we can see the functioning of the level we call the personality. When we bring the same spirit of inquiry and awareness to our relation with the whole world around us, our observation can also show us the illusions of our boundaries and how to truly connect the inner and the outer.
Beyond these, our inquiry can lead us to most fundamental spiritual questions, the nature of our own self. If everything we see is changing, what can we identify in this process as ourself? We can see what concepts or body image or deep sense of self we hold as “me” or “mine,” as who we are, and begin to question this whole structure. And perhaps, in deep stillness, we can come to that which goes beyond our limited sense of self, that which is silent and timeless and universal.
Wisdom is not one particular experience, nor a series of ideas or knowledge to be collected. It is an ongoing process of discovery that unfolds when we live with balance and full awareness in each moment. It grows out of our sincerity and genuine openness, and it can lead us to a whole new world of freedom.
Insight meditation is a path of discovery. It is straightforward and direct, with no frills or gimmicks. It is simple, though not easy. Although the forms vary, the genuine practice of insight meditation is this single quest: to establish a foundation of harmonious action, to collect and concentrate the mind and body, and to see the laws of life by our own true, careful, and direct observation. After understanding the way of practice and realizing that meditative life involves this whole process of awakening, there is only one thing left to do. We have to undertake it ourselves.
Read more: The difference between Vipassana meditation and other kinds of meditation, explained by Bhante Henepola Gunaratana
Sign up for Tricycle’s newsletters