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Buddhadharma : Winter 2018
THANISSARO BHIKKHU 79 as processes, analyzed in terms of the four noble truths: suffering, its cause, its cessation, and the path to its cessation. This level of right view doesn’t deny the existence of beings or worlds. It simply changes to another frame of reference: fabrications within the mind, taken on their own terms. From this perspective, the issue isn’t who in the world is suffering, who caused the suffering, or who’s going to put an end to suffering. Instead, it’s what actions constitute suffering, what actions cause it, and what actions bring it to an end. A specific duty corresponds to each truth: suffering is to be com- prehended, its cause abandoned, its cessation realized, and the path to its cessation developed. By adopting this perspective, you can see even your sense of self and your sense of the world simply as actions. You then ask which of the four categories of right view these actions fall into, then apply the appropriate duty. When you regard some- thing as “mine” or as a duty imposed by the world, it’s hard to let it go. But when you see it simply as an action under the rubric of the four noble truths, it’s easier to apply the appropriate duty. You see that views are forms of clinging, so you try to comprehend them. You see that they come from craving, so you try to let that craving go. The mind is so used to thinking in terms of beings and worlds that holding this new perspective in mind can be hard. This is why right mindfulness—the ability to remember the right frame of refer- ence and the duties implied by that frame—is such an essential part of the path. The basic formula for right mindfulness is to keep track of the body, feelings, mind, and mental qualities in and of them- selves. In other words, you view these raw materials for a state of becoming on their own terms, without putting them in the context COURTESYOFANNHAMILTONSTUDIO;PUBLISHEDIN1991BYLOUVERGALLERY,NEWYORK opposite | body object #5 • sagebrush, 1986/1991