I seen how simple and direct the Dhamma is, that simply is just another word for “Law of Reality”.
It is not telling us what not to do or to do. It is saying, this action/thought has an affect, That there’s cause and effect.
If an object falls from a tall building, it will fall down, due to gravity
If you overeat, the body will experience discomfort, due to nature of body
If you hurt people, people will retaliate , due to human nature
If you cling, you will suffer, due to nature of reality
If there’s unwholesome thought, there will be bad feeling
If there’s wholesome thought, there will be good feeling

And is up to someone to find it themselves, **The Four Noble truth helps to simplify the investigation.**
Any question of your life ” What about my xyz issue…/What about my goals…/What about my desire for meaningful life…”
All put to stop
It is simply, is there dukkha right now? Can you stop it, right now?

It isn’t that the question of life doesn’t has skillful nature of giving rise to possibility of skillful investigation, but the question are still contaminated. The conditioning still runs deep.
A sutta about **similee of wet log comes to mind, MN 36**

> “Suppose a man wanted to light a fire with a wet, sappy stick lying in water. Could he do it?”
> “No, —because it’s wet and in water.” :wood: :ocean:
>
> “Suppose he took a wet, sappy stick from land—still not in water. Could he light a fire?”
> “No—because it’s still wet.”:wood::sweat_drops:
>
> “Suppose he had a dry, sapless stick lying on dry land. Could he light a fire?”
> “Yes—because it’s dry and far from water.”:wood::sunny: :fire:

In a way, you have far better chances to give rise to skillful question, and give rise to skillful action, and skillful result. Because one stop falling for the tricks of the mind.
But one cannot get there, if the thoughts that seem so important at a glance, and one fall for it and question it.

And the “Law of Reality” dictate, a mind that is still soak with conditioning, cannot necessary give rise to skillful investigation. In continuation of MN 36.

> So it is with any brahman or contemplative** who lives withdrawn from sensuality in body & mind,** and whose desire, infatuation, urge, thirst, & fever for sensuality is relinquished & stilled within him: Whether or not he feels painful, racking, piercing feelings due to his striving, **he is capable of knowledge, vision, & unexcelled self-awakening**. This was the third simile — spontaneous, never before heard — that appeared to me

The practice of Anapanasati is simple and direct. And Gladdening the mind as the first defence of the mind can be very powerful. It is a reminder that says ” No need for that, I’m already okay”. Not only to stop oneselves from falling for seeking out object, it stop oneselves from entertaining thought from the mind.

Cause it has been seen clearly, it is unwholesome, very unwholesome.
This sort of disgust can only be developed if one continue the practice. Helping unifying the mind to a state of calm, collected and composed.
It does not comes from intellect. Intellect help in putting things together.
But what help beyond is dropping of intellect, remain completely here and now, satisfied and content.

A good friend of mine, Brett told me once ” You have not mastered Samadhi until you know you’re out of Samadhi”

Over here, we’re training to cultivate Sati (Remembering to wake up and take a look)
and
Samadhi (Calm,composed, unification of mind)

Both works together. Sati is the sword, Samadhi is the weight of the sword being swing.
All of this works in cutting through our delusion.

This is where the practice gets really solid, it doesn’t matter how much you know about Dhamma, what matter is how you put this together into a tool. And tool which one feel enthusiatic and delight in.
And this “tool” can’t be taken away, no one can rob you away from your tool. This is the practice.

One can even say, is the skill to take things easy, skill to be happy and joyful. Skill to be free

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