Meditation and mindfulness have become relatively commonplace in our culture today as helpful techniques to reduce and manage stress. But in mainstream settings meditation is often taught as a stand-alone technique. I want to encourage each of you to consider instead the value of meditation as part of a larger path. There are many spiritual traditions where this could be done, but my practice is based upon Buddhist teachings, so that’s the framework I’ll use here.
I’ll start by introducing foundational teachings of the Buddha, and then relate how this can increase the depth and value we can find in meditation practice.
The Buddha taught that in life, suffering exists, and that there is a path that will lead to the end of suffering. The pali word which is usually translated as suffering is dukkha, and that translation works well for the heartbreak of the big difficulties we sometimes experience in life. But for small things, a functional translation for dukkha could be stress or dis-ease. In my own life I often experience minor dukkha as an unpleasant feeling of awkwardness, which only gets worse when I awkwardly try to get away from the awkwardness rather than just sitting with it. This word dukkha points not to what has happened to us- but how our mind experiences it and responds. So dukkha refers solely to the mental state of distress or suffering, and not to the events that precede our experience of distress.
And so the foundation of the Buddha’s teaching rests upon 4 Noble truths. 1) the truth of suffering 2) the truth of the cause of suffering 3) the truth that an end to suffering is possible 4) the path leading to the end of suffering.
I’ll expand a bit more, starting with the first Noble Truth - that suffering exists. Examples include not getting what we want, getting something we don’t want, and losing something we want to hold onto. And by the way- that last one? That’s everything. Given the truth of impermanence, either the person (or thing) we’re attached to will reach the end of their life, or we do. We will be separated from everything and everyone we ever loved. The second Truth is that there is a cause for suffering – and the word used to describe that cause is usually craving. But ultimately suffering has its roots in ignorance, as it is ignorance of how things really are that leads us to craving. The third Truth is that the end to suffering is possible- what great news! And finally the Truth of the path that leads to the end of suffering (referred to as the Noble 8 Fold Path).
What is this Noble 8 Fold Path? I’ll break it down and get into more detail, but I’ll begin just by listing the 8 steps on the path. These 8 are usually taught in a standard order, but when embodied in our lives there is no order, any or all are used as needed. Right understanding, Right intention, Right speech, Right action, Right livelihood, Right effort, Right mindfulness, and Right concentration. This word “Right” is not meant as in right/wrong, but suggests being skillful or appropriate to the specific situation and relationship, being correct or complete, and has also been translated as harmonious.
The Buddha’s teachings make clear that while meditation is part of the path, meditation alone will not bring an end to our suffering. In fact, if our meditation practice is mainly about temporarily escaping from stress and anxiety, then when we get off the cushion to rejoin our lives, it can feel jarring to immediately reenter a chaotic or stressful situation. In contrast, the Buddha’s 8 fold path directs us, at all times, to engage with, not escape from ourselves and our lives.
All of that being said, there’s nothing wrong with a little meditative escape! There are times when we just need to unplug and take a ‘time out’. Stopping, self-soothing and intentional calming, resting and healing- these are necessary and useful elements of our meditation practice. But that kind of practice alone will not transform us and our suffering.
There was a time in my own practice (over 25 years ago) when I would choose when to sit for meditation based upon whether I thought I would have a “good” meditation. I was working in a job I loved, but which carried a significant amount of stress for me. And I rarely chose to meditate before going to work- because I felt like my mind was already “geared up” for the challenges ahead, and I wouldn’t be able to find any real quiet in my mind. It’s unfortunate that my view at the time was so inverted, or I might have made more progress earlier on.
But at that time, I was practicing on my own, without the profound benefits of a teacher and without the incomparable support and inspiration of a sangha. And so I was arranging my day to make the most of what I thought meditation should be like, instead of arranging my meditation to make the most of my day.
So let’s get back to the 8 Fold Noble Path. In oral traditions, a list of 8 can feel like a long list! So they are often grouped into just three parts: Wisdom, Ethical Disciple, and Meditation. Wisdom includes Right Understanding and Right Intention. Ethics refers to Right Speech, Right Action, and Right Livelihood. And Meditation includes Right Effort, Right Mindfulness, and Right Concentration.
Wisdom: Right Understanding and Right Intention
Right Understanding (also referred to as Right View): is an unending process of more and more closely understanding the truth of how things are.
Right View means understanding the truth of dukkha, seeing the cause of dukkha, the cessation of dukkha and the way of practice that leads to cessation of dukkha. This means understanding for ourselves, deeply and in an integrated way the 4 Noble Truths.
Right View also means embracing that everything is impermanent, everything is interdependent and without a separate unchanging self, and that whether we suffer or awaken in each moment is up to us.
As our practice grows we encounter and contemplate teachings including selflessness, emptiness, Buddha Nature, Relative and Absolute Truth. As our understanding deepens, where we previously felt limited, we begin to feel more open and spacious. We continue to learn and deepen our understanding as long as we practice.
What does Right Understanding have to do with our daily meditation practice? Developing right understanding is very important because meditation is mind training. If we are misled or confused about how things actually ARE, then the mind training that occurs with meditation will not be as correct or complete as it could be. To really understand and relieve our suffering takes clear seeing and right understanding.
Right Intention (also referred to as Right Thought): The Buddha taught that “what you think, you become”. This makes it clear why becoming aware of our thoughts is so important! Recognizing thoughts as they arise, and realizing they are not “me or mine”, we make progress in learning not to believe everything we think!
If we don’t notice a passing thought, don’t notice it has captured us, don’t notice we are “hooked” and “stewing” on something—this is training the mind to continue to stay stuck. And trapped by negative thoughts and emotions, that unskillful mind-state will eventually be expressed in our words or actions leading to harm for ourselves and others.
Instead, right thought includes thoughts based in generosity, loving kindness, wisdom and compassion and coming to know freedom from desire and discontent. When we choose skillfully where to place our attention, it’s like choosing which seeds to “water”. And over time the thoughts that habitually arise and offer themselves to us will change. Sometimes during difficulty, I’ll have some piece of the dharma pop to mind - not that I choose to have the thought - it just arises. That is such a gift! Those moments really help to keep my practice going.
Connecting this to our meditation practice means learning to meet all moments of our day (not just seated meditation) with a meditative mind, and when we do it expands our capacity to meet the day! Meditation on and off the cushion relies on mindfully setting the intention to develop right understanding and cultivate right thought.
Ethical discipline: Right speech, Right action, Right livelihood
If we react in a moment of anger with unkind hurtful words, if we make a promise to do something and fail to follow through, if we take advantage of another for financial gain in our work lives… All of these actions will leave a residue in our minds- worry, regret, agitation. Most of us have experienced at some point in our lives how painful it is to sit with a mind disturbed in the aftermath of harmful intent and unwholesome choices. We might compare this to taking in “mind food” that can’t be digested properly- and instead causes us a lot of discomfort.
The tradition of taking Buddhist Precepts is meant to keep people safe from the negative repercussions of unwise behaviors. The 5 foundational precepts are: not killing, not stealing, not lying, not obscuring the mind with substances, and not objectifying or harming self or others with sexual misconduct. Living within those 5 basic precepts is so helpful! And rather than being limiting, they offer a taste of freedom. When we conduct ourselves in alignment with our best values, self-respect and self-confidence grows.
Right Speech: speech that is true, kind, beneficial and shared at the proper time. How we speak to ourselves profoundly affects our own mind and sets the tone for how we speak to others. And our speech, skillful or not, is often amplified as thoughts during meditation.
Right Action: action meant to help and not harm others. Right action is always strongly colored by the intention with which we undertake an action, based on ethical conduct, directed by wisdom and motivated by generosity and kindness. During difficult interactions, it doesn’t necessarily mean the other person will like what we are doing! But if our intention is to help, then there is a good chance we will act skillfully.
Right Livelihood: the Buddha specifically mentions to avoid: trading in weapons, trading in human beings, meat production and the killing of animals, manufacturing or selling intoxicants, and producing or trading any kind of poison. And from a positive perspective right livelihood means approaching whatever our work life entails with a spirit of service. When we are not involved in a materially harmful occupation, then our time at work can be an extension of our practice, cultivating mindfulness, wisdom and compassion and sharing that with others.
What do our daily activities really have to do with meditation? Besides avoiding “mental indigestion”… When we act in accordance with our deepest values our own basic goodness shines forth. And using awareness to reflect on those moments, there is an energy we get that fuels and shapes further practice. Our meditation naturally and organically deepens in tandem with the state of mind inherent in right speech, right action and right livelihood.
Meditation: Right effort, right mindfulness, right concentration
We do need seated practice along with a meditative mind throughout the day. Seated meditation is a bit like how athletes depend upon additional weight training in the gym to help improve performance in their chosen sport. Try as we might, if we have not lifted progressively heavier weight over our head in training, how will we ever hoist our partner overhead in a pairs figure skating competition?? Or more to the point, when our partner says or does the thing that we habitually react to in a hurtful damaging way… How do we find the strength to be with the sensations of a strong negative emotion rather than reacting out of negative habit energy? How do we connect with the freedom that is always present to make a different choice and respond in a way that does not bring harm? Most of us need to train.
Right Effort means to prevent the arising of unwholesome states, and to abandon them if they do arise. This means getting free from greed, hatred and delusion. And it also means to generate and then maintain wholesome states that have already arisen.
Right effort also means to be relaxed and to practice without tension and without force. To be effective, practice must be sustainable. If your mind and body get tired when you are practicing, something is wrong with the way you are practicing. The more continuity we have in our practice the more naturally practice grows. At the same time we don’t practice with a mind that wants something to happen. Just practice and be with things as they are.
Right Mindfulness is mindfulness developed specifically in service to the goal of Buddhist practice: to end suffering for self and others. It means being present with things just as they are, remembering to come back should we become distracted, and remembering our own basic goodness. All of this depends upon a constantly fluctuating yet balanced level of effort and ease that protects us and others. Then – as stated in the sutra on the four foundations of mindfulness- we may abide, contemplating the mind, “ardent, clearly knowing, and mindful, free from desires and discontent in regard to the world.”
Right Concentration means stability and undistractedness that in samatha meditation (calm abiding meditation) leads to deepened calm and tranquility. When applied during insight meditation, concentration brings increasing clarity to realizing impermanence, non-self, and awakening. Right concentration allows us to cultivate clear seeing, compassion and true wisdom.
It’s wonderful being human, and it’s very difficult being human. Without the support of a spiritual and wisdom path to follow, most of us will remain caught in habitual views and ways of relating to the world given to us by society, our culture and our families. And unfortunately, these habitual ways of acting and reacting are often damaging to ourselves and others. On the Buddhist path we can rely on the Buddha (the one who shows the way), the Dharma (the teachings of the Buddha), and the Sangha (those who walk the path with us) to guide and support our right effort.
Meditation in Buddhist practice means meditation both on and off the cushion. Using the meditative skills of right effort, right mindfulness and right concentration allows us to bring more and more wisdom and compassion to our daily lives. Meditation is not meant to be limited to a small part of the day in seated practice, it is meant to be lived.
Therefore our meditation practice depends on all the other factors of the path. In fact every part of the path depends upon each of the others!
For anyone new to the Noble 8 Fold path, I have a mnemonic that can help. I once heard the 8 fold path compared to a tree, with Wisdom (Right Understanding and Right Intention) as the roots of that tree. Then the trunk of the tree represents Meditation (right effort, right mindfulness and right concentration) and links the foundation of our practice with strength and stability to the rest of our day. And finally Ethical Disciple is represented by the leaves of the tree- all our acts of right speech, right action and right livelihood. This analogy also makes it clear that each part of the path is intimately dependent on all of the rest.
I’ll close with a teaching from Ashin Tejanaya that I enjoy. He has said that at all times one should be on a “secret mission”. Meaning that in our daily life while 40-50% of attention is on what’s going on around you, the other 50-60% is on your internal experience. This is your Secret Mission, to take your meditation practice with you wherever you go, and no one needs to know but you! In this way, we have the chance to observe what is happening in the mind moment to moment and then remind ourselves to actually apply the teachings right in the middle of our day—becoming a practitioner who is ‘teaching ourselves the dharma’ all day long.
Regardless of the spiritual path that is your homebase, the Buddhist 8 Fold Path can be adapted to fit you and your practice. And by doing so not only will you create a sustained seated meditation practice but a practice that shows up in the rest of your life and supports the realizations of your spiritual tradition.