his metaphor of Buddhist practice as a skill, and reintroduced the Buddha's idea of skillfulness—acting in ways that emerge from having trained the mind and heart. Ajahn Lee said that good and evil both exist naturally in the world, and that the skill of the practice is ferreting out good and evil, or skillfulness from unskillfulness. The idea of "skill" refers to a distinction in Asian countries between what is called warrior-knowledge (skills and techniques) and scribe-knowledge (ideas and concepts). Ajahn Lee brought some of his own unique perspectives to Forest Tradition teachings: Ajahn Lee reaffirmed that meditative concentration (samadhi) was necessary, yet further distinguished between right concentration and various forms of what he called wrong concentration—techniques where the meditator follows awareness out of the body after visions, or forces awareness down to a single point were considered by Ajahn Lee as off-track. Ajahn Lee stated that discernment (panna) was mostly a matter of trial-and-error. He used the metaphor of basket-weaving to describe this concept: you learn from your teacher, and from books, basically how a basket is supposed to look, and then you use trial-and-error to produce a basket that is in line with what you have been taught about how baskets should be. These teachings from Ajahn Lee correspond to the factors of the first jhana known as directed-thought (Pali: "vitakka"), and evaluation (Pali: "vicara"). Ajahn Lee said that the qualities of virtue that are worked on correspond to the qualities that need to be developed in concentration. Ajahn Lee would say things like "don't kill off your good mental qualities", or "don't steal the bad mental qualities of others", relating the qualities of virtue to mental qualities in one's meditation. Ajahn Maha Bua Ajahn Mun and Ajahn Lee would describe obstacles that commonly occurred in meditation but would not explain how to get through them, forcing students to come up with solutions on their own. Additionally, they were generally very private about their own meditative attainments. Ajahn Maha Bua, on the other hand, saw what he considered to be a lot of strange ideas being taught about meditation in Bangkok in the later decades of the 20th century. For that reason Ajahn Maha Bua decided to vividly describe how each noble attainment is reached, even though doing so indirectly revealed that he was confident he had attained a noble level. Though the Vinaya prohibits a monk from