..續本文上一頁istence provides staying power. Intent is the most complex factor of the three. The Pali word here, citta, also means “mind,” and in this context it means giving your whole mind to the work at hand: all your powers of sensitivity, intelligence, discernment, and ingenuity. You don”t want your mind to be split on this issue; you want all of its powers working together on the same side.

　　These three qualities—desire, persistence, and intent—underlie every attempt to master a skill. So it”s useful, in undertaking the path, to reflect on how you”ve used these qualities to master skills in the past. The Buddha made this point in his many similes comparing the person on the path to a master craftsman—a musician, carpenter, surgeon, acrobat, cook. As with any skill, there are many steps to developing the path, but four stand out.

　　The first is to use your ingenuity to fight off the chorus of inner voices trying to dissuade you from making the effort to be skillful in the first place. These voices are like devious lawyers representing strongly entrenched interests: all your threatened unskillful desires. You have to be quick and alert in countering their arguments, for they can come from all sides, sounding honest and wise even though they”re not. Here are some of the arguments these voices may propose, along with a few effective responses:

　　Trying to manipulate your desires like this is unnatural. Actually, you”re already manipulating your desires all the time, when you choose one desire over another, so you might as well learn to do it skillfully. And there are plenty of people out there only too happy to manipulate your desires for you—think of all the advertisements clamoring for your attention—so it”s better to put the manipulation in more trustworthy hands: your own.

　　Trying to change your desires is an attack on your very self. This argument works only if you give your sense of self—which is really just a grab bag of desires— more solidity than it deserves. You can turn the argument on its head by noting that since your “self” is a perpetually changing line‐up of strategies for happiness, you might as well try changing it in a direction more likely to achieve true happiness.

　　To think of “skillful” and “unskillful” desires is dualistic and judgmental. You don”t want non‐dualistic mechanics working on your car, or non‐dualistic surgeons operating on your brain. You want people who can tell what”s skillful from what”s not. If you really value your happiness, you”ll demand the same discernment in the person most responsible for it: yourself.

　　It”s too goal‐oriented. Just accept things as they are in the present. Every desire tells you that things in the present are limited and lacking. You either accept the desire or accept the lack. To accept both at once is to deny that either has any real truth. To try to dwell peacefully in the tension between the two—in a “path of no craving” to be rid of either—is what the Buddha called limited equanimity, and what one Thai forest master called the equanimity of a cow. It”s a futile attempt to resist such a pine and mysterious power. Desire seems overwhelming and mysterious simply because we don”t know our minds. And where would we be if we kept slapping the term “pine” or “cosmic“ on forces we didn”t understand

　　Arguing with unskillful desires is too much work. Consider the alternative: an endless wandering from one set of limitations to another, continually seeking happiness and yet finding it always slipping from your grasp, repeatedly taking a stance for one desire one moment and shifting to another desire the next. Right effort at least gives you one steady place to stand. It”s not adding a more demanding desire to the chaotic mix; it”s offering a way to sort out the mess. And the Buddha”s …

《Pushing the Limits Desire & Imagination in the Buddhist Path》全文未完，請進入下頁繼續閱讀…