Thanissaro Bhikkhu on the Ultimate Goal

"If you want to get the mind under some control, if you want to have control over your life, you’ve got to get the mind on one object and learn how to keep it on one object. When you have it on that one object, then you’re freeing yourself from a lot of unskillful things that are going on in the mind. The Buddha’s teachings are all about freedom, how we can be free from our defilements. The teachings he gives are all about how to do that. Generosity teaches you how to free yourself from your stinginess. Virtue teaches you how to be free from impulses that are going to be harmful. Meditation teaches you how you can free yourself from the suffering the mind ordinarily creates for itself. One of the ironies in life is that nobody’s forcing us to suffer, yet we all suffer from our own actions. The things we do, the things we say, the things we think about can bring a lot of suffering on us — and yet we keep doing it. Nobody’s forcing us. The Buddha’s saying you’re free not to do that....

"One of the important things to understand as you come to practice the Dhamma is that you’re not running away from anything. If you want to run away from the human race: You come out here and what have you got? You’re sitting here under a tree, you’re sitting with a member of the human race. You want to run away from your body: You’re sitting there with your body. You want to run away from the issues of the mind: You find that when things are quiet, the issues have more space to come and confront you." ~ Thanissaro Bhikkhu "No Running Away"

"If you focus on the area inside, you don’t have to conflict with anybody. No one is going to move into your territory. No one can evict you and take over your place — except for the fact that the body will evict you from the body at some point. Otherwise, you’re in this world wherever it goes. It’s your territory. So you want to make sure that it’s in order, and it’s not creating a lot of suffering for itself. It’s in a world that has lots of potentials for suffering, but also potentials for happiness. It’s in this inner world where the Buddha talks about touching deathless with the body. This is what he means: The deathless is something that will appear in your inner world. There’s that possibility, too, right here. So try to stay as grounded as you can right here, as sensitive as you can — sensitive not only in sense of sensing what’s going on, but also in the sense of understanding. When something happens, if there’s any pain, any suffering: Why? What can be done about it? It’...

"That old saw about the path of the arahant being selfish: What’s selfish about a happiness that doesn’t deprive anybody of anything? If you could go out and concentrate people’s minds for them, that would be a noble activity, but you can’t. What you can do is get into a concentrated mind state yourself and be an example to other people. People around you will pick up a sense of ease, a sense of peace, from the peace that you develop in your mind, the sense of happiness that comes when you can stay longer and longer and longer in one place and realize that you don’t have to get pushed out. No matter what happens, no matter how loud the noises around you are, how insistent outside stimuli maybe, they don’t destroy the breath. They don’t destroy your ability to stay with the breath. This is a kind of happiness that comes with practice. So it’s worth working on. It’s a happiness that does withstand scrutiny. Yet even this is not the ultimate. It’s not the happiness the Buddha went i...

"This is why as we practice meditation. It’s not just a question of being mindful and alert, it also means developing a sense of ease and fullness in the present moment: the realization that you can just sit here and breathe, and you can have a strong sense of ease, refreshment, rapture even in the present moment. This nourishes the mind. When the mind is nourished, it can look at a situation with a lot more equanimity, a lot more objectivity, whatever the situation, and see what it needs to be done, what would be the skillful thing, the harmless thing to do right now, and it’s willing and able to do it This is how the mind achieves completion, fullness, by developing a sense of fullness in the present moment in the breath, and then working on that to develop fullness of understanding, fullness of discernment, till ultimately you can make yourself a full-fledged member of that noble Sangha as well. Because this is the other part of the teaching that’s always relevant: The teaching...

"Over time, you get a sense of what really works, what you’ve got to do and what will happen as a result, so that you’re not just sitting here with the desire or the wish not to suffer. You’re taking that desire, that wish, and putting it to good use. At the same time, you’re not playing a game of pretending you don’t have these desires in hopes that lack of desire will get you to the goal. If you didn’t really want to find peace of mind, you wouldn’t be here. You’d be off someplace else. And if you lie to yourself about not having that desire, how are you going to understand any of your desires? What’s needed is simply learning how to approach your desires and wishes in a mature way. That’s how we get what we truly want. The heart’s true desire is for a happiness that’s reliable, a well-being that’s reliable, something you can really depend on, something that’s harmless — something that doesn’t age, grow ill, or die. And, as the Buddha said, there is a path to just ...

"[The Buddha] talks about the goal just enough to make you understand that it’s worth pursuing: the ultimate happiness, the ultimate freedom, totally outside of any physical or mental location in space or time. As he says, if you hold to a perception that the goal might be accompanied by any kind of suffering or regret, drop that perception. Don’t listen to it. The deathless is totally satisfying and ends all your hungers. Once your hungers are satisfied, that solves all your other problems as well." ~ Thanissaro Bhikkhu "The Uses of Right Concentration"

"Over time, you get a sense of what really works, what you’ve got to do and what will happen as a result, so that you’re not just sitting here with the desire or the wish not to suffer. You’re taking that desire, that wish, and putting it to good use. At the same time, you’re not playing a game of pretending you don’t have these desires in hopes that lack of desire will get you to the goal. If you didn’t really want to find peace of mind, you wouldn’t be here. You’d be off someplace else. And if you lie to yourself about not having that desire, how are you going to understand any of your desires? What’s needed is simply learning how to approach your desires and wishes in a mature way. That’s how we get what we truly want. The heart’s true desire is for a happiness that’s reliable, a well-being that’s reliable, something you can really depend on, something that’s harmless — something that doesn’t age, grow ill, or die. And, as the Buddha said, there is a path to just those things....

"One of the important things to understand as you come to practice the Dhamma is that you’re not running away from anything. If you want to run away from the human race: You come out here and what have you got? You’re sitting here under a tree, you’re sitting with a member of the human race. You want to run away from your body: You’re sitting there with your body. You want to run away from the issues of the mind: You find that when things are quiet, the issues have more space to come and confront you. So once you realize there’s no place to run away, what do you do? You have to turn around and learn how to deal with these things. If it’s something unskillful in the mind, you have to learn how to reason with it. You can’t just push it away and pretend it’s not there. You have to enter into a dialogue. As for the body, before you drop attachment to the body, you’re got to learn that the body has its good side. We were discussing today: We sit with the body, sit with the breath and t...