Mastering the Core Teachings of Buddha - An Unusually Hardcore Dharma Book

For day-to-day reality, the specifics of our experience are certainly important, but for insight into the truth of things in meditation they largely aren't. Said another way, it is neither the object of meditation, the causes of the object of meditation, nor the significance of the object of meditation, but the truth of the sensations that make up that “object”

which must be understood. Once you can tell what is mind and what is body, that's for the most part enough. So don't make stories, but know this: things come and go, they don't satisfy, and they ain't you. That is the truth. It is just that simple. If you can just not get to caught up in the content and know these simple, basic and obvious truths moment to moment, some other wordless and profound understanding may arise on its own.

A useful teaching is conceptualizing reality as six sense doors: touch, taste, seeing, hearing, smelling, and thought. It may seem odd to consider thought as a sense door, but this is actually much more reasonable than the assumption that thoughts are an “us” or “ours” or in complete control. Just treat thoughts as more sensations coming in which must be understood to be impermanent, unsatisfactory and not self. In this strangely useful framework, there are not even ears, eyes, 32

The Three Characteristics

skin, a nose, a tongue, or a mind. There are just sensations with various qualities, some of which may imply these things for an instant.

Bare experience is just dancing, flickering color, form, energy and space, basically, and the knowledge of these (which is not as fundamentally different from them as you might suspect). Try to stay close to that level when you practice, the level of the simple, direct, obvious, literal. But whenever you are lost in interpretation much beyond this, that ain't insight meditation, as much as people would like it to be. Have I said this enough? Okay, then.

I realize that most people go into meditation looking for stability, happiness, and comfort in the face of their own existence. I have just said that I have spent many years cultivating extreme experiential instability, careful awareness of the minutia of my suffering and the clear perception that I don’t even exist as a separate entity. Why this would be a good idea is a very complex topic that I will try to deal with later, but I can honestly say that these practices are without doubt the sanest thing I have ever done in my life.

One more little carrot: it is rightly said that to deeply understand any two of the characteristics simultaneously is to understand the third, and this understanding is sufficient to cause immediate first awakening.

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THE FIVE SPIRITUAL FACULTIES

The Five Spiritual Faculties are said to be like a cart with four wheels and a driver. If any of the four wheels is too small or wobbly or not in balance with the others, then the going on the spiritual road will be rough. If the driver is not paying attention then there will also be problems. The four wheels symbolize faith , wisdom , ener gy and conce ntratio n. The driver symbolizes mindful nes s.

This is really a useful little teaching and quite a fine list. The trick is that faith and wisdom must both be made strong and kept in balance, as must energy and concentration. Mindfulness may always be increased, so for this one the sky is the limit, but don't be too obsessive about it.

This sounds really simple and perhaps obvious, but there is quite a lot here, and on the spiritual path it is worth checking up on ourselves regularly and asking if the first four are all strong and in balance and if we might be just a bit more mindful.

FAITH AND WISDOM

Let's start with faith and wisdom . Faith in deficiency can lead to cynicism, giving up, half-hearted effort, and bitterness. Faith in excess can lead to blind adherence to dogma, sectarian arrogance, being disappointed when you realize that your teachers are human, an inability to realistically examine and revise your approach to spirituality when necessary, and many other problems. Wisdom in deficiency can lead to stupidity, blindness, gullibility, and foolish interpretations of the teachings. Wisdom in excess can lead to harmful cleverness, vanity about one's insights, an overemphasis on knowledge and study over practice and direct experience, and desperate attempts to think yourself to enlightenment. (Note: Zen koan training is something else entirely.) You can see that an excess of wisdom is similar to a lack of faith, and an excess of faith is similar to a lack of wisdom. When this balance is right there is a heartfelt steadiness, a quality of balanced and genuine inquiry, an ability to persevere and yet a certain humility. Faith at its best produces deep gratitude for life in all its richness, for its lessons, difficulties and blessings, and for the chance to awaken. Wisdom at its best comes from deep investigation of life as it is and goes far beyond

The Five Spiritual Faculties