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Buddhadharma : Winter 2018
80 BUDDHADHARMA: THE PRACTITIONER'S QUARTERLY of “self” or “world”—how, for instance, your body is viewed by the world, or how it fits into your self-image vis-à -vis the world. The formula then notes that you keep subduing any greed or distress with reference to the world. In other words, you drop any thoughts that deal in terms of “world” that would pull you out of your frame of reference. Further, you develop three qualities to keep with the right frame of reference: mindfulness, remembering your frame of reference along with the duties appropriate to the four noble truths; alert- ness, the ability to see clearly what you are doing in the present; and ardency, the effort to apply the appropriate duty to whatever comes up in the context of your frame of reference. With time, you come to see the Loka Sutta’s “noble” definition of the term: the six senses, their objects, consciousness at the senses, contact at the senses, and all the feelings that arise based on that contact. In other words, you become less interested in extrapolating an outside world from these processes, and more interested in simply bringing knowledge to the processes themselves. In this way, you bring the world into the context of the four establishings of mindful- ness. The meditation is now not something that happens in the con- text of the world; the world happens in the context of the meditation. This doesn’t mean the world outside is an illusion, just that you real- ize it’s not the problem. The problem lies in the processes of the mind. going Beyond The Kaccanagotta Sutta shows where this practice leads: as you watch the origination of the “world” in the sense of processes, you reach a state of mind in which the thought of “existence” with regard to the world simply doesn’t occur to you. And as you watch the cessation of the world of processes, the thought of “non- existence” with regard to the world doesn’t occur to you, either. You see the processes of arising and passing away as mere instances