Really, the teachings of
the Buddha all make sense. Things you wouldn't imagine really are so. It's
strange. At first I didn't have any faith in sitting in meditation. I thought,
what value could that possibly have? Then there was walking meditation - I
walked from one tree to another, back and forth, back and forth, and I got
tired of it and thought, ''What am I walking for? Just walking back and forth
doesn't have any purpose.'' That's how I thought. But in fact walking
meditation has a lot of value. Sitting to practice samādhihas a lot of value. But the temperaments of some people make them
confused about walking or sitting meditation.
We can't meditate in only
one posture. There are four postures for humans: standing, walking, sitting and
lying down. The teachings speak about making the postures consistent and equal.
You might get the idea from this that it means you should stand, walk, sit and
lie down for the same number of hours in each posture. When you hear such a
teaching, you can't figure out what it really means, because it's talking in
the way of Dhamma, not in the ordinary sense. ''OK, I'll sit for two hours,
stand for two hours and then lie down for two hours'' You probably think like
this. That's what I did. I tried to practice in this way, but it didn't work
out.
It's because of not
listening in the right way, merely listening to the words. 'Making the postures
even' refers to the mind, nothing else. It means making the mind bright and
clear so that wisdom arises, so that there is knowledge of whatever is
happening in all postures and situations. Whatever the posture, you know
phenomena and states of mind for what they are, meaning that they are
impermanent, unsatisfactory and not your self. The mind remains established in
this awareness at all times and in all postures. When the mind feels
attraction, when it feels aversion, you don't lose the path, but you know these
conditions for what they are. Your awareness is steady and continuous, and you
are letting go steadily and continuously. You are not fooled by good
conditions. You aren't fooled by bad conditions. You remain on the straight
path. This can be called 'making the postures even.' It refers to the internal,
not the external; it is talking about mind.
If we do make the postures
even with the mind, then when we are praised, it is just so much. If we are
slandered, it is just so much. We don't go up or down with them but remain
steady. Why is this? Because we see the danger in these things. We see equal
danger in praise and in criticism; this is called making the postures even. We
have this inner awareness, whether we are looking at internal or external
phenomena.
In the ordinary way of
experiencing things, when something good appears, we have a positive reaction,
and when something bad appears, we have a negative reaction.
Like this, the postures are
not even. If they are even, we always have awareness. We will know when we are
grasping at good and grasping at bad - this is better. Even though we can't yet
let go, we are aware of these states continuously. Being continuously aware of
ourselves and our attachments, we will come to see that such grasping is not
the path. We know but can't let go: that's 50 percent. Though we can't let go,
we do understand that letting go of these things will bring peace. We see the
danger in the things we like and dislike. We see the danger in praise and
blame. This awareness is continuous.
So whether we are being
praised or criticized, we are continuously aware. For worldly people, when they
are criticized and slandered, they can't bear it; it hurts their hearts. When
they are praised, they are pleased and excited. This is what is natural in the
world. But for those who are practicing, when there is praise, they know there
is danger. When there is blame, they know the danger. They know that being
attached to either of these brings ill results. They are all harmful if we
grasp at them and give them meaning.
When we have this kind of
awareness, we know phenomena as they occur. We know that if we form attachments
to phenomena, there really will be suffering. If we are not aware, then
grasping at what we conceive of as good or bad, suffering is born. When we pay
attention, we see this grasping; we see how we catch hold of the good and the
bad and how this causes suffering. So at first we are grasping hold of things
and with awareness seeing the fault in that. How is that? It's because we grasp
tightly and experience suffering. Then we will start to seek a way to let go
and be free. ''What should I do to be free?'' we ponder.
Buddhist teaching says not
to have grasping attachment, not to hold tightly to things. We don't understand
this fully. The point is to hold, but not tightly. For example, I see this
object in front of me. I am curious to know what it is, so I pick it up and
look: it's a flashlight. Now I can put it down. That's holding but not tightly.
If we are told not to hold to anything at all, then what can we do? We will
think we shouldn't practice sitting or walking meditation. So at first we have
to hold without tight attachment. You can say this is tanhā, but it will become pāramī. For
instance, you came here to Wat Pah Pong; before you did that, you had to have
the desire to come. With no desire, you wouldn't have come. We can say you came
with desire; it's like holding. Then you will return; that's like not grasping.
Just like having some uncertainty about what this object is, then picking it
up, seeing it's a flashlight and putting it down. This is holding but not
grasping, or to speak more simply, knowing and letting go. Picking up to look,
knowing and letting go - knowing and putting down. Things may be said to be
good or bad, but you merely know them and let them go. You are aware of all
good and bad phenomena and you are letting go of them. You don't grasp them
with ignorance. You grasp them with wisdom and put them down.
In this way the postures
can be even and consistent. It means the mind is able. The mind has awareness
and wisdom is born. When the mind has wisdom, then what could there be beyond
that? It picks things up but there is no harm. It is not grasping tightly, but
knowing and letting go. Hearing a sound, we will know, ''The world says this is
good,'' and we let go of it. The world may say, ''This is bad,'' but we let go.
We know good and evil. Someone who doesn't know good and evil attaches to good
and evil and suffers as a result. Someone with knowledge doesn't have this
attachment.
Let's consider: For what
purpose are we living? What do we want from our work? We are living in this
world; for what purpose are we living? We do our work; what do we want to get
from our work? In the worldly way, people do their work because they want
certain things and this is what they consider logical. But the Buddha's
teaching goes a step beyond this. It says, do your work without desiring
anything. In the world, you do this to get that; you do that to get this; you
are always doing something in order to get something as a result. That's the
way of worldly folk. The Buddha says, work for the sake of work without wanting
anything.
Whenever we work with the
desire for something, we suffer. Check this out.
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