Here we examine the nature of effort in meditation practice. We see how the traditional understanding of meditation as war is not necessarily an effective way of conveying right effort (sammā vāyāma) in the contemporary world. We find that our relationship to time is central to finding right effort, and how the work of meditation can become play. Finally, we see how the Buddha teaches different strategies fit different situations, and that right effort takes different forms in different contexts.

In the second part of Madhupiṇḍika Sutta, Mahā Kaccāna unpacks the process of delusion and drivenness to reveal the not-constructed (asaṅkhata), nibbāna itself. He does this by showing that what we take to be the solid ground (ṭhāna) upon which we build ourselves and our world turns out to be no thing at all. That beneath this web of concepts there lies a realm beyond concept, beyond language, yet so intimate that it is always available to us. It is available, now.

We explore how the ordinary experience of dukkha becomes dukkha ñāṇa, understanding of the universal characteristic (samañña lakkhaṇa) of dukkha. We look at the how the perception of impermanence (anicca-saññā) creates anxiety when the heart intuits the groundless of experience, and how the unfolding of this anxiety is mapped by the dukkha ñāṇas of classical Theravāda Buddhism. Finally, we see how the experience of dukkha gives way to that of not-self (anattā), when the heart stabilises through the maturity of mindfulness (sati) and equanimity (upekkhā).

We examine the first part of Madhupiṇḍika Sutta, The sweet essence (MN 18), where Mahā Kaccāna unpacks a brief teaching by the Buddha on how we construct our dukkha. We begin with the six sense fields and the vedanā that arises from them, and then construct a world though obsessive thinking (papañca), to the point where we find ourselves living in a world of concepts about our experience, rather than the experience itself.

We look at Āditta Sutta (SN 35:28), where the Buddha teaches 1,000 former dreadlocks ascetics that “everything is burning.” This teaching focuses on the six sense fields and the ways in which we become entangled with them. The practice the Buddha teaches is direct, intimate, physical, and it focuses on our relationship with vedanā, the realm of affect.

Tonight we follow the Buddha from Isipatana, just north of Bārāṇasī, to Uruvelā, on the near side to the Nerañjarā river. At Bārāṇasī he converts some of the commercial elite of the city, and when he has 60 arahant students sends them off on missionary journeys. The Buddha himself goes on a targeted mission to convert a community of dreadlocks-wearing (jaṭila) ascetics to his teaching. He does so by “shirt-fronting” Uruvelā-Kassapa, the senior leader of this community, with his shamanic powers, in order to prepare the way for his third teaching.

Here we look at one aspect of the teaching of anattā, that of life-after-life, or rebirth. We see that this teaching does not say that any being or thing transfers from one life to the next, and yet because we are caught up in identity we can’t help but think in such terms. We also look at some characteristics of our culture that make it particularly difficult for us to come to terms with this teaching.

We continue with Anattalakkhaṇa Sutta, here focusing on the turning point represented by disenchantment (nibbidā). This creates a process of the fading of obsession, liberation and the exhaustion of birth. The Buddha expresses as a state of intimacy, conveyed by the statement, “There is no more of this!”

After teaching the first Buddhist meditation retreat to the five ascetics, the Buddha introduces the topic of not-self (anattā) with Anattalakkhaṇa Sutta. Tonight we look at the Buddha’s perspective on how we create a self by clinging to five categories or “bundles” (khandha) of experience. The key moves are: “This is mine;” “I am this;” and “This is my self.”

Having opened the hearts of his five companions with his teaching of the middle way, the Buddha now teaches the four truths of the noble ones (cattāro ariya-saccāni). These are: dukkha; its arising; its cessation; and the path leading to its cessation. This discourse centres on dukkha and craving (taṇhā), because the Buddha is concerned here with what coloured his own practice before his awakening – his sense of drivenness, of trying to get in the future something missing now.

After his awakening at Bodh Gayā, the Buddha walks to Isipatana, north of Bārāṇasī, where he finds his five former companions and delivers his first teaching, Dhammacakkappavattana Sutta (Turning the dharma wheel), on the full moon of Āsāḷha (July). Here he introduces the principle of the middle way (majjhima paṭipadā), the dynamic centre between extremes, or the place of no fixed position.

We explore the role of the body in our meditation practice, using the Buddha’s practice of kāyagatā sati (mindfulness immersed in body) as our guide. We forget we are bodies, fooled by our mind’s ability to create realities that are separate from the bodies we are. We explore the practice of mindfulness immersed in body using the Buddha’s instructions to Mahā Kassapa as our guide: “You should train yourself in this way: “I will not abandon mindfulness immersed in body associated with joy.”

Tonight we explore the fourth satipaṭṭhāna, that of tracking dharma or dharmas (dhammānupassanā). Tracking dharma (singular) involves learning the conceptual framework that gives meaning to the experiences we undergo. We learn to read our experience. When experience means something, then it can transform our life. Tracking the dharmas (plural) entails learning to perceive our experienced world as no more than a flow of phenomena, that arise and cease dependent on conditions. This represents the maturity of insight into not-self (anattā).

We survey the first three of the four satipaṭṭhānas, here translated as “foundations of mindfulness” or “domains of mindfulness” – the places where we station our mindfulness. These are body (kāya), feeling (vedanā) and heart/mind (citta). We see these domains represent a linear progression from less to greater ethical sensitivity; and we also see how feeling holds the practice together.

We continue our exploration of how we can structure attention by practising indriya saṃvāra, or sense restraint. This practice represents a radical relaxation in which we rest our awareness and simply receive sense data without doing anything, without getting entangled in the data. This practice makes us sensitive to how difficult it is to stop “doing.”

This evening we unpack the sentence in which the Buddha presents the maturity of the practice: “And she lives independently, not clinging to anything in the world.” What does it mean to “live independently?” And where does clinging (upādāna) fit into this?

We look at the first three sentences of the chorus of Satipaṭṭhāna Sutta, where the Buddha explains the arising of insight (vipassanā). We examine “tracking body as body internally and externally,” where the assumed boundary between self and other begins to dissolve. Then we look at how the practitioner opens into the perception of impermanence – “tracking the nature of arising and ceasing as body.” Finally, we examine the entry into emptiness, where the practitioner is mindful that “body is,” for understanding (ñāṇa) and continuous mindfulness (paṭisati).

Here we learn to structure our attention more loosely, to enable us to see the object of awareness within the broader context of our attentional field. When we hold an object too closely we may miss the context within which it is held, including the one who is attending to it. When we learn to hold the object more loosely, we can appreciate the context within which it is held, and understanding (sampajañña, paññā) emerges within this context.

Tonight we return to the fundamental meaning of sati as indicating memory, and look at the relationship of memory to wisdom. Our connection with the past allows us to learn from the patterns of experience as they flow over time. Mindfulness allows access to an experienced present that includes everything we have learned through the course of our lives.

The Buddha has a number of terms that express intention, choice, decision, determination, resolution. Here we look at cetanā, usually translated as “intention,” but perhaps better translated as “choice.” We examine the role of our choices, both habitual and conscious, in our practice and how we might learn to become sensitive to their workings.

We examine the central activity of satipaṭṭhāna, that of anupassanā, or “tracking” experience over time. We do this by unpacking the sentence, “Here a bhikkhu, surrendering longing and sorrow for the world, lives tracking body as body … feeling as feeling … heart/mind as heart/mind … phenomena as phenomena, ardent, clearly understanding and mindful.”

A fundamental principle of satipaṭṭhāna practice is to take what distracts us, what prevents us from practising, and make it our meditation object. Here we look at using the thought-stream as meditation object. We learn how to attend to the process of thinking rather than get caught up in the contents of our thoughts.

Here we explore the Buddha’s concept of vedanā, or feeling, more thoroughly. We see the intimate link between contact (phassa), the immediacy of experience, and feeling. All experience is already accompanied by feeling; or, we can say that we are already moved by this experience. We are moved toward holding by pleasant feeling (sukha vedanā), toward rejection by painful feeling (dukkha vedanā), or toward delusion by neither-painful-nor-pleasant feeling (a-dukkha-(m)a-sukha vedanā). Feeling presents us with a world that we have already assessed as requiring response, and have already responded to.

This morning we look at what the Buddha means by vedanā, or “feeling.” We begin with a meditation experiment and go on to explore what the role of affect in the Buddha’s teaching, and in our practice.

We look at the section in Satipaṭṭhāna Sutta where the Buddha speaks of mindfulness of breathing (ānāpāna-sati). We look at the development of the practice from natural awareness to mindfulness to understanding to training to sensing to calming, and we see how the nature of breathing itself transforms as our relationship to it develops.