Attaining Enlightenment Through Meditation

<Attaining Enlightenment
Through Meditation>

(Questioner) Hi Sunim, thanks
for giving me a chance to ask a question.

So, I have a question on meditation
and studying Buddhist scripture.

I learned that the Buddha achieved
a peaceful mind and profound enlightenment

through meditation.

I am trying to practice meditation
for the same purpose,

but as a beginner who hasn't gone
through the path, I have some doubts

about how I can achieve such a deep state
of enlightenment through not thinking.

Could you explain how meditation can lead
to such peace of mind and enlightenment?

(Sunim) All our suffering actually happens
because we think too much.

So, we need to truly liberate ourselves
from our preconceptions of ethics,

morality, religious faith, and other
paradigms. These guard our thoughts.

For example:

Say a man and a woman who like
each other have become lovers.

So, in a regular relationship between
two ordinary people, they like each other.

However, if they are Buddhist clergy
or Catholic clergy, they have been taught

not to engage in sexual relationships.

So, those people
who are trained in that way,

while they enjoy being with the other
person in a romantic relationship,

also feel guilt.

So, all that guilt, that negative feeling
you have, is not the result

of you actually having a romantic
relationship with another person you like.

It comes down to your own preconceptions
that you shouldn't be doing this.

So, a lot of the suffering and issues
we experience today actually happen

because of the contradiction or collision
between what is happening in reality,

what we experience in reality, and our
preconceptions of how things should be.

That suffering disappears
when you erase the contradiction

of choosing to abandon your
preconceptions and accept reality as it is

or adhere to those preconceptions
and give up what you want in this reality.

However, we can never solve this problem
as long as we try to adhere

to their preconceptions
while simultaneously trying to get

what we want in reality, because
that contradiction will always persist.

So, another example:

If traditional ethics dictate
that men and women of a certain age

cannot be romantic partners,
then such relationships create suffering.

Similarly, if we are taught that divorce
is unacceptable after marriage,

yet circumstances call for separation,
this contradiction creates suffering.

But in the natural course of things,
people come together

and separate all the time.

It's all coming together.
It's not the cause of your suffering.

Separation or divorce is
not the cause of your suffering.

It's your preconceptions of "what ought to
be" that actually cause your suffering,

whether it's a first meeting
or a separation.

If you can just erase "what ought to be,"
then you actually eliminate

a lot of suffering
from your own internal conflicts.

For example, when we teach our daughters
that premarital sex is a sin,

it causes them internal suffering
when they engage in it.

But we do not teach our sons
this to the same extent,

so they may not feel the same guilt.

This is all due to the preconceptions
we instill in our children.

For example, if you stop thinking
right now, there is no cost to suffer.

That is why the foundation of
our meditation is stopping your thinking.

What posture you take, how you breathe,
none of that really matters.

Many of you say you are meditating,
but you end up thinking quietly.

That is thinking, not meditating.

Thinking good thoughts does not mean
you meditate well.

Meditation is
a state of absence of thoughts.

If your thinking stops,
most of your suffering will go away.

But once you try to stop thinking,
you will find it doesn't stop easily.

Naturally, your thinking is amplified
more than two, three, or tenfold.

So when you are meditating,
your body may be still,

but you are always thinking.

So how do you stop thinking?
Because if you intend to stop thinking,

that intention itself gets amplified.

That is why the old teachers told us this:

There's dust flying in the room.

We don't see it well.
It is almost invisible.

But if there is a ray of sunlight
that comes through the room,

We suddenly realize that a lot of dust is
floating in the room.

We are trying to get rid of the dust
from the room with a duster or a cloth.

Then, we are realizing that
trying to do so only creates more dust.

Then, what do we do?
We just have to let it be.

As time passes,
most of the dust will gradually settle.

So basically, they're saying
we constantly live

in a flux of thoughts and distractions,
but we don't realize it

because we lack the
single ray of light to illuminate them.

So, the fact that you actually sit down
and start realizing

how dusty the room in your mind is,
isn't a failure in the meditation.

it's actually a process
of meditating on that recognition.

It's the same as seeing a single ray
of light illuminating all that dust.

That first realization
that "I live amidst all this dust,

in these distracting thoughts".

Then you start engaging in a kind
of performance-oriented meditation,

in which you want to do meditation
better and faster.

Thereby creating more distractions,
letting dust fly even more.

You have to just let it be.

But it doesn't really settle that quickly
because it just flies around.

That's why the strategy is
to focus your thoughts on one thing.

The easiest thing to focus your thoughts
on is your breath.

Basically, it is a strategy
of focusing

on the inhalation and exhalation
of your breath.

In Pali, it is called Ānāpāna.

Another strategy that came up
during the Zen Buddhist tradition is

a Koan, to focus on one single thought.

Or one single question,
like "Who am I?".

Just focus on that single question.

Other thoughts will constantly be there.

You just let them be.

But the only thing you actually focus on
is that single question.

For example, say you read a book
in the middle of the forest.

You know, there are birds tweeting.

You hear a stream.

And you hear cars down the road.

So you can't really focus.

If the cars were not running,

if the birds stopped tweeting,

if the stream stopped running;

then you could actually focus
in a quiet forest, right?

But you can't stop those things.

Just because you stop those externalities
doesn't guarantee that you can focus.

But if you really focus on the book
and get really into the substance

of the book, birds may tweet,
but you don't pay attention to them.

The cars may be running on the road
next to it,

but you don't really pay attention,
nor do you pay attention

to the stream running beside you
because you are really focused;

you are in that zone of focus.

So, meditation is
all about the absence of thoughts,

but from a strategic perspective,

it's all about focusing
on that one single thought.

Let's say you focus
on the breath in and breath out.

So, when the breath comes in
to know that the breath is coming in.

You are not thinking
about the breath coming in.

This is a kind of sensory experience:
the flow of the air as it actually travels

over your skin, through your nostrils,
as it enters your lungs.

And you also feel that kind of tactile
sense of the breath and leaf in your nose.

This is experiencing, not thinking.

You are just experiencing that breath.

You might think of your mother
at that time.

But once you are actually distracted
by the thought of your mother,

you start thinking,
"Oh, what about the time we went

on a picnic with my mom?
What about the time

we had an argument with her?"

So, you actually create narratives
around those thoughts.

This becomes a distraction.

So, you can't really stop the thought
of your mother rising.

But despite whatever thoughts come to you,
you keep focusing on the breath.

Basically, do not pay attention
or give energy to that thought.

And then the thoughts kind of dissipate.

Then other thoughts will come.

You'll think about coffee.

But nevertheless, you focus on the breath.

Then the thought of coffee dissipates.

So you will have countless thoughts
rise and fall, rise and fall,

as long as you don't pay attention
to them.

But once you start actually doing it,
when you think of coffee,

you kind of follow it and create a story
out of it;

"What kind of coffee do I want?
With whom do I want this coffee?".

At that time, you have already lost
that focus on your breath.

Because our attention can only focus
on one thing at a time.

If I focus on here, I lose focus there.

And if I pay attention there,
I lose attention here.

Thoughts are just that;
as long as you don't pay attention

to them, they will just rise and fall,
rise and fall.

So, when we say we are distracted,
those random thoughts are

not distractions in themselves.
It really becomes a source of distraction

when you start creating stories
around those thoughts.

So, if you keep practicing,
you can sustain that focus

on a single breath for one minute
before being distracted,

then five minutes, and then ten minutes.
It will actually increase.

So, the attention span
on that single breath will continue

to increase,
and you will experience less distraction.

Then you start actually gaining autonomy.

You are no longer beholden
to your past memories or future hopes.

The reason you get angry, you get sad,
you feel this emotion and that is

because all these past memories come
haunting you.

You become fearful, anxious, and nervous
because you are thinking about the future.

So, if you are not captured by thoughts
of the future,

then all your anxiety and nervousness
will go away.

So that is why we teach to be awakened
in the here and now,

without being captured
by your past memories or the future

that has not come yet.

So even if a thought about Buddha comes
unbidden to you while meditating,

that is just another distraction.

So, just singular focus on that breath;
everything else is a distraction.

If it's a Zen Koan,
anything that falls outside the scope

of exploring that question is
a distraction.

And so, in that state, even what you read
in the scriptures, sutras,

or even Buddha's own teachings
are just distractions.

That's why there's a teaching:
if you see a Buddha,

if you think about the Buddha,
kill the Buddha.

If you encounter your teacher,
kill the teacher.

So, we don't really mean to
literally kill them,

but obviously, we are saying is
to not pay them any mind.

They're just distractions.

Sorry for the lengthy response.

(Sunim/Questioner Laughter)

(Questioner) Thanks.

(Audience Applause)