To calm the mind means to find the right balance. If you try to force your mind too much it goes too far; if you don't try enough
it doesn't get there, it misses the point of balance.

Normally the mind isn't still, it's moving all the time, it lacks strength. Making the mind strong and making the body strong are
not the same. To make the body strong we have to exercise it, to push it, in order to make it strong, but to make the mind
strong means to make it peaceful, not to go thinking of this and that. For most of us the mind has never been peaceful, it has
never had the energy of samadhi, [1] so we establish it within a boundary. We sit in meditation, staying with the One who
knows.

If we force our breath to be too long or too short we're not balanced, the mind won't become peaceful. It's like when we first
start to use a pedal sewing machine. At first we just practice pedaling the machine to get our co-ordination right, before we
actually sew anything. Following the breath is similar. We don't get concerned over how long or short, weak or strong it is, we
just note it. We simply let it be, following the natural breathing.

When it's balanced, we take the breathing as our meditation object. When we breathe in, the beginning of the breath is at the
nose tip, the middle of the breath at the chest and the end of the breath at the abdomen. This is the path of the breath. When we
breathe out, the beginning of the breath is at the abdomen, the middle at the chest and the end at the nose tip. We simply take
note of this path of the breath at the nose tip, the chest and the abdomen, then at the abdomen, the chest and the tip of the nose.
We take note of these three points in order to make the mind firm, to limit mental activity so that mindfulness and self-awareness
can easily arise.

When we are adept at noting these three points we can let them go and note the in and out breathing, concentrating solely at the
nose-tip or the upper lip where the air passes on its in and out passage. We don't have to follow the breath, just establish
mindfulness in front of us at the nose-tip, and note the breath at this one point -- entering, leaving, entering, leaving. There's no
need to think of anything special, just concentrate on this simple task for now, having continuous presence of mind. There's
nothing more to do, just breathing in and out.

Soon the mind becomes peaceful, the breath refined. The mind and body become light. This is the right state for the work of
meditation.

When sitting in meditation the mind becomes refined, but whatever state it's in we should try to be aware of it, to know it.
Mental activity is there together with tranquillity. There is vitakka. Vitakka is the action of bringing the mind to the theme of
contemplation. If there is not much mindfulness, there will be not much vitakka. Then vicara, the contemplation around that
theme, follows. Various "weak" mental impressions may arise from time to time but our self-awareness is the important thing --
whatever may be happening we know it continuously. As we go deeper we are constantly aware of the state of our meditation,
knowing whether or not the mind is firmly established. Thus, both concentration and awareness are present.

To have a peaceful mind does not mean that there's nothing happening, mental impressions do arise. For instance, when we talk
about the first level of absorption, we say it has five factors. Along with vitakka and vicara, piti (rapture) arises with the theme
of contemplation and then sukha (happiness). These four things all lie together in the mind established in tranquillity. They are as
one state.

The fifth factor is ekaggata or one-pointedness. You may wonder how there can be one-pointedness when there are all these
other factors as well. This is because they all become unified on that foundation of tranquillity. Together they are called a state of
samadhi. They are not everyday states of mind, they are factors of absorption. There are these five characteristics, but they do
not disturb the basic tranquillity. There is vitakka, but it does not disturb the mind; vicara, rapture and happiness arise but do
not disturb the mind. The mind is therefore as one with these factors. The first level of absorption is like this.

We don't have to call it First Jhana, [2] Second Jhana, third Jhana and so on, let's just call it "a peaceful mind." As the mind
becomes progressively calmer it will dispense with vitakka and vicara, leaving only rapture and happiness. Why does the mind
discard vitakka and vicara? This is because, as the mind becomes more refined, the activity of vitakka and vicara is too
coarse to remain. At this stage, as the mind leaves off vitakka and vicara, feelings of great rapture can arise, tears may gush
out. But as the samadhi deepens rapture, too, is discarded, leaving only happiness and one-pointedness, until finally even
happiness goes and the mind reaches its greatest refinement. There are only equanimity and one-pointedness, all else has been
left behind. The mind stands unmoving.

Once the mind is peaceful this can happen. You don't have to think a lot about it, it just happens by itself. This is called the
energy of a peaceful mind. In this state the mind is not drowsy; the five hindrances, sense desire, aversion, restlessness, dullness
and doubt, have all fled.

But if mental energy is still not strong and mindfulness weak, there will occasionally arise intruding mental impressions. The mind
is peaceful but it's as if there's a "cloudiness" within the calm. It's not a normal sort of drowsiness though, some impressions will
manifest -- maybe we'll hear a sound or see a dog or something. It's not really clear but it's not a dream either. This is because
these five factors have become unbalanced and weak.

The mind tends to play tricks within these levels of tranquillity. "Imagery" will sometimes arise when the mind is in this state,
through any of the senses, and the meditator may not be able to tell exactly what is happening. "Am I sleeping? No. Is it a
dream? No, it's not a dream..." These impressions arise from a middling sort of tranquillity; but if the mind is truly calm and clear
we don't doubt the various mental impressions or imagery which arise. Questions like, "Did I drift off then? Was I sleeping? did
I get lost?..." don't arise, for they are characteristics of a mind which is still doubting. "Am I asleep or awake?"... Here, it's fuzzy!
This is the mind getting lost in its moods. It's like the moon going behind a cloud. You can still see the moon but the clouds
covering it render it hazy. It's not like the moon which has emerged from behind the clouds -- clear, sharp and bright.

When the mind is peaceful and established firmly in mindfulness and self-awareness, there will be no doubt concerning the
various phenomena which we encounter. The mind will truly be beyond the hindrances. We will clearly know as it is everything
which arises in the mind. We do not doubt it because the mind is clear and bright. The mind which reaches samadhi is like this.

However some people find it hard to enter samadhi because it doesn't suit their tendencies. There is samadhi, but it's not
strong or firm. But one can attain peace through the use of wisdom, through contemplating and seeing the truth of things, solving
problems that way. This is using wisdom rather than the power of samadhi. To attain calm in practice it's not necessary to sit in
meditation, for instance. Just ask yourself, "Ehh, what is that?..." and solve your problem right there! A person with wisdom is
like this. Perhaps he can't really attain high levels of samadhi, although he develops some, enough to cultivate wisdom. It's like
the difference between farming rice and farming corn. One can depend on rice more than corn for one's livelihood. Our practice
can be like this, we depend more on wisdom to solve problems. When we see the truth, peace arises.

The two ways are not the same. Some people have insight and are strong in wisdom but do not have much samadhi. When
they sit in meditation they aren't very peaceful. They tend to think a lot, contemplating this and that, until eventually they
contemplate happiness and suffering and see the truth of them. Some incline more towards this than samadhi. Whether
standing, walking, sitting or lying, [3] enlightenment of the Dhamma can take place. Through seeing, through relinquishing, they
attain peace. They attain peace through knowing the truth without doubt, because they have seen it for themselves.

Other people have only little wisdom but their samadhi is very strong. They can enter very deep samadhi quickly, but not
having much wisdom, they cannot catch their defilements, they don't know them. They can't solve their problems.

But regardless of whichever approach we use, we must do away with wrong thinking, leaving only Right View. We must get rid
of confusion, leaving only peace. Either way we end up at the same place. There are these two sides to practice, but these two
things, calm and insight, go together. We can't do away with either of them. They must go together.

That which "looks over" the various factors which arise in meditation is 'sati', mindfulness. This sati is a condition which, through
practice, can help other factors to arise. Sati is life. Whenever we don't have sati, when we are heedless, it's as if we are dead.
If we have no sati, then our speech and actions have no meaning. This sati is simply recollection. It's a cause for the arising of
self-awareness and wisdom. Whatever virtues we have cultivated are imperfect if lacking in sati. Sati is that which watches over
us while standing, walking, sitting and lying. Even when we are no longer in samadhi, sati should be present throughout.

Whatever we do we take care. A sense of shame [4] will arise. We will feel ashamed about the things we do which aren't
correct. As shame increases, our collectedness will increase as well. When collectedness increases, heedlessness will disappear.
Even if we don't sit in meditation, these factors will be present in the mind.

And this arises because of cultivating sati. Develop sati! This is the dhamma which looks over the work we are doing or have
done in the past. It has usefulness. We should know ourselves at all times. If we know ourselves like this, right will distinguish
itself from wrong, the path will become clear, and cause for all shame will dissolve. Wisdom will arise.

We can bring the practice all together as morality, concentration and wisdom. To be collected, to be controlled, this is morality.
The firm establishing of the mind within that control is concentration. Complete, overall knowledge within the activity in which
we are engaged is wisdom. The practice in brief is just morality, concentration and wisdom, or in other words, the path. There is
no other way.