Professional Documents
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Bodhinyana
Bodhinyana
,ill\
11\\
..
....,
... '''-
Bodhinyana
A Collection
of
Dhamma Talks
by
AJAHN CHAH
(Phra Bodhlnyana Thera)
Bodhinyana
AJAHN CHAH
(Phra Bodhinyana Thera)
COPYRIGHT
The Sangha. Abhayagiri Monastery
prohibited.
However, pennission to
may be
The Abbot,
Abhayagiri Monastery
Redwood
Valley
CA 95470
Cover de.lgn by
Layout by
Songtip Pinyoluxsana
Pornsith Udomsilpjinda
Rachanee
To-BIj
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Tel. 895-2300-2
Fax. 895-2304
Dedicated
Gladys
B.
to
my grandparents
and
Mumu
all
Ida Binford
and Bernard
C. Binford.
beings everywhere
know
true happiness.
CONTENTS
PRE F ACE
AJ AHN
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CHAH
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7
1
A GIFT OF D HAMMA
D HAMMA NATURE
..........................................................................................................
..............................................................................................................
25
35
53
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.............................................................................
CO BRA
..........................................................................................
67
71
...........................................................................
DO
IT!
93
103
...................................................................................
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PREFACE TO THE
'-).1!,'" .19
7.;.
2000
EDITION
.-.K,I
first
collection of talks
by Ven. Ajahn
publication in 1979,
it
therefore a delight
to
difficulties in
the art of oral instruction has been omitted, but hopefully not to the
words absorbed
- sense
or 'emotion'.
it
ways and
word
for
same
in
Thai and
it
has
in different contexts.
way
between a dull, over-literal approach and a more flowing, but less precise
rendering hasn't always been easy. Each of the various translators has
humor of these
talks
on the one hand and, at the same time, the profundity that underlies
May
seekers of the
Way
is
awake,
Mayall beings be
free
from
suffering.
The Sangha,
Abhayagiri Monastery
AJAHN CHAH
"._
";"
)
.-." {
.
,{'"
!tI
into a large
in a
He was
ordained as a novice in
as a
monk.
As
monk, sleeping
invited to settle
in a thick forest
uninhabited,
known as
a large monastery formed as more and more monks, nuns and lay-people
came
to hear his
Now
and
forest
which
carried
on
at
branches.
by
their
own
requisites
and robes.
individual huts
and meditate
in solitude,
and where they practise walking meditation on cleared paths under the
trees.
Discipline
is strict,
life in
a harmoniously regulated
community where
virtue, meditation
and
understanding
may be
skillfully
many came to study and practise with him, quite a few for many years. In 1975 Wat Pah Nanachat was established
appeal to Westerners, and
near
growing
Since
numbers of Westerners
life.
the
Dhamma
to the
Since then
grown up
in
New
monastic
life-style in
and practise
of teaching can be
we have heard something many times that suddenly our minds are ripe and somehow the teaching takes on a
often only after
to see.
it
may seem
to vary at
his
own
Namo Namo
Namo
FRAGMENTS OF A TEACHING*
"<>
..x,..
..,.
Buddhism
for
many many
years
now
sources
Dhamma
is difficult
to
know how
to put
it
In other instances
teaching
is
from the
Dhamma taught
and
like
in a balanced
would
my
the
Buddha-Dhamma
Buddha-Dhamma must
firstly
to reach the
be
We must understand
who has purity,
Buddha:
the
One-Who-Knows,
the one
communty
at
in 1972
Dhamma:
which
arise
wisdom.
Therefore, one
cultivates
who
is
to reach the
themselves.
who wish
to reach their
home
who merely
sit
by step, and
home.
dangerous situations in
wrong
home.
- home
home
or
home. But
if the traveller
it,
way home.
In the
is
can do
for us.
However,
if
map
or plans for
see glossary
purity,
radiance and peacefulness of mind. Instead one will just waste time
who
only point out the direction of the Path. After listening to the teachers,
whether or not
we walk the
is strictly
it
up
to
Another way
to look at
is
to
compare practice
of
patient.
On
the bottle
written
on how
to take the
how
many hundred times the patient reads the directions, they are bound to
die if that
is all
And before they die, they may complain bitterly that the doctor wasn't
any good,
doctor
that the
was a fake or
only spent their time examining the bottle and reading the instructions.
They haven't followed the advice of the doctor and taken the medicine.
However,
if the patient actually
And
if
ill, it
of medicine, whereas
only a
little
The
fact that
we must
It's
of medicine
is
a
it
result
The Teachings of
mind, to bring
it
the
Buddha
back
be considered to be a doctor
mind.
who
of the
He
is,
Mental
ills
When
does
it
Dhamma
Buddha-Dhamma is not done with the body. You must travel with the
mind or heart to reach the benefits.
three groups:
First Level: this is
comprised of those
do
so.
They take
the
to
Dhamma
and Sangha as
their refuge
reason to
exmine
These are
Middle Level:
this
group
is
comprised of those
who have
Buddha, the
Dhamma and
the Sangha.
They
compounded
These
Dhamma.
known
as Stream-Enterers, Once-Returners
and Non-
is
whose
world, free of the world and free of all attachment and clinging. They
are
known
Noble Ones.
*
see glossary
10
On the
one
basic characteristic
recollected,
is
that is intention.
When we
self-recollection
It is
oly natural that when we put on dirty clothes and our bodies
minds too
will feel uncomfortable
and depressed.
it
However,
if
and cheerful.
So
too,
when
morality
is
is
not
preserved, our bodily actions and speech are soiled, and this
for
a cause
from right practice and this prevents us from penetrating into the essence
of the Dhamma in our minds. The wholesome bodily actions and speech
themselves depend on mind, properly trained, since mind orders body
and speech.
minds.
Therefore,
we must
The
training in concentration
is
practice to
make
the
mind firm
Usually our
moving and
restless,
Mind follows sense distractions wildly just like water flowing this way
and
that,
Agriculturalists
and engineers,
know how
to
dam
water,
make
large
see glossary
11
reservoirs
it
and canals
light
all
more
useable.
becomes a source of
its
electrical
power and
further benefits
from controlling
flow
its
so that
it
doesn't run wild and eventually settle into a few low spots,
usefulness wasted.
So, too, the
mind which
is
dammed and
controlled, trained
"The mind
that has
we see around us
etc.- must be
have been
Only
after they
trained
is their
In the
same way,
times the blessings of that of an untrained mind. The Buddha and his
noble disciples
all started
way as us
- with untrained
and see how much benefit we can gain through their teaching.
lives balanced,
make work
govern our actions. In the end our happiness will increase accordingly
as
we
The
training of the
in
different methods.
practised
It is
12
In this monastery
we
'BUD-DHO
I.
and
The
moment
just as
it
so that one
occurs.
to bear fruit.
in
to
be as continuous as
we
can
in the practice
from
distractions.
In gardens or
in
we
we
can be
should
offer
monk
or nun
The mountains
we
are,
we must make
an effort to be
it
Try to put away all other thoughts and cares. Don't think about anything
just
If we are
arise
mind
will
become
When
the
mind
is
peaceful and
concentrated, release
13
Now
Examine these five khandhas as they come and go. You will see clearly
that they are
impermanent, that
this
no 'self running
to cause
things.
There
is
moving according
and
effect.
instability, unsatisfactoriness
and being
in this
This
because
we
We call
of wisdom.
Wisdom
and mind.
is
In seeing
compounded
wisdom we do
we
receive,
for
we
all things.
When we
mind.
we have
equanimity
the trained
because our minds have been well trained. The true refuge
is
All of this
.
is
known
as the
the true
see lossary
14
characteristics
arises
inter-related that
is
it
can be looked
to
at in this
way:
first
there
is
is
mind
When
mind
is
mindfulness of breathing
quiet, this is the arising
subsequent non-attachment,
is
come
When
we
wisdom
our only
way
if
out of suffering.
it
above
all
others
because
properly practised
this practice
We
reaches the
Buddha-Dhamma
truly
and
precisely.
Benefits
from Practice
those practitioners
who
by
Dhamma and
Sangha. This faith will become the real inner support of each person.
Also, they will understand the cause-and-effect nature of all things; that
*
see glossary
15
wholesome
action brings
wholesome
results.
results
and
that
unwholesome
be
action brings
unwholesome
So
Second, those who have reached the noble attainments of StreamEnterer, Once-Returner or Non-Returner, have unshakable faith in the
Buddha, Dhamma and Sangha. They are joyful and are pulled towards
Nibbana.
Third, for those Arahants or Perfected Ones, there will be the
all suffering.
We
and
have
all
to
an opportunity
that
path of practice in the beginning, in the middle and in the highest levels.
Don't
truth
let
time
roll
to reach the
me
close with a
Lao
"Many rounds of merriment and pleasure past, soon it will be evening. Drunk with tears now, rest and see, soon it will be too
folk-saying:
late to finish the journey.
"
16
A GIFT OF DHAMMA *
<L/.
J
this
am happy
that I
that
opportunity to
is
come and
visit
who
I'm sorry
gift to offer
isn't really
any
make
one's
troubled.
it
France
has so
many things to
and
by them. So today
France as a
gift
is
will offer
you some
Dhamma
to take
back
to
What
Dhamma? Dhamma
difficulties
that
problems and
to nothing. That's
what
is
it
and go beyond
Problems are
common to us
and
all
in
Thailand
be subject
to suffering
distress.
is
wisdom and
*
to
have wisdom
we must
A Discourse delivered to
This Discourse was offered to the parents of one of the monks on the occasion of their
visit
17
The
away at all,
it's
pure in
its
natural state. If
would
turn yellow.
The mind
reacts similarly.
When
is
a comfortable mental
comfortable.
is
When the
mental impression
is
uncomfortable. The
mind becomes
colored water.
it
When
turns yellow.
When
it
contacts green,
that
is
turns green.
is
It
will
water which
green or yellow
and unconfused.
it
It
gets
moods.
Let
me
explain
more
clearly.
Right
now we
are sitting in a
still.
When a
When
wind blows
it
it
flaps
and
flutters.
The mind is
it,
too, 'flaps
and
flutters'
according
to the nature
And
the less
we know of
Dhamma,
it
the
more
the
mind
it
impressions.
suffering,
Feeling happy,
succumbs
to happiness.
Feeling
succumbs
Why? Because they don't know. They just follow their moods and don't know how to look after
neurotic.
their
become
look after
it,
it's like
18
An
orphan has
is
no training or
the
mind which
will give
you today
is
'action'
'base'. In
tranquil.
the
you
the trained
mind
to investigate the
body.
parts:
Our being
is
composed of two
one
is
body' ,
is
body and
state
of turmoil.
What
is
the
mind?
it's
The mind
that
isn't really
any
'thing'.
Conventionally speaking,
senses, receives
called 'mind:.
Right
at this
acknowledges what
am
saying.
is
called
It
doesn't have
If
any form.
teach this
It
It
that's all!
we
mind to have right view, this mind won't have any problems.
will be at ease.
see glossary
19
The mind
is
mind
is
we
is
that
When
some
mind and
its
object,
come
into contact
Some
are good,
to deal
some
bad,
some
Without wisdom
with these
feelings,
Meditation
the
base for the arising of wisdom. Here the breath is a physical foundation.
We call
it's
it
ancient times.
When
good occasion
arises to
do
on top of the
straight
left
hand.
let
"Now I will
go of all
will cause
In developing awareness
Neither
make
it
let
it
will
know the
in-breath
to
do
is fix
see glossary
20
You have
in-
that!
fixed
on the
Be aware of
On
of the breath
is at
the nose
tip,
the middle at
it's
end
in the
abdomen.
is
On
exhalation,
just the
at
of the breath
in the
tip.
at the
nose
tip; 2. at
abdomen. Then
tip.
in
in the
abdomen;
2. at
all
will take
up
other themes and distract you. Don't be concerned. Just take up the
get caught
up
in
to practise,
being constantly aware of the beginning, middle and the end of each
breath.
Eventually, the
points
all
mind
will
at these three
the time.
work.
will
The body
refined.
over
it.
We practise like this until the mind is peaceful and calm, until
is
it
one.
One means
it
that the
mind
will
be completely absorbed
in the
breathing, that
The mind
will
be
will
21
Then when
the
mind
is
peaceful,
we
fix
init
up and down
the nose
to the
Just concentrate
out.
of
and goes
This
stops with
its
single object,
that
what's
known
as
wisdom may
This
is
arise.
You should
home,
all
the
four postures.
as well.
at
Not just
sitting,
down
The point is
that
and aware.
the
mind happy or
suffering?
Is
it
confused?
Is
it
peaceful? Getting to
tranquil
and when
it
With
the tranquil
mind
down to the
back
up again
to the head.
In this
meditation
we
whole body
is
composed of four
air.
solid parts
Winds
that pass
in
up
and down our body constitute the air element, and the heat
our body,
22
Taken
together, they
compose what we
call
its
a 'human being'.
is
component
parts,
is
only these four elements remain. The Buddha taught that there
'being' per se,
no
that
that's all!
isn't
We assume
anything of
the sort.
and
air,
or taken
of constant change
- not
moment!
Our body
is
unstable, altering
- everything
Our mind,
It
it
too, is
always changing.
It
isn't
it
a self or substance.
although
suffering- all
and
of things!
unstable.
it'll lie
we
to us continually.
And we
and be happy.
them.
They
air.
Just
elements.
When
the
mind
sees this,
it
of attachment which
23
holds that
'I'
'I'
am beautiful,
'I'
'I'
am
good,
'I'
am evil,
'I'
am
suffering,
have,
'I'
this or
that.
You
of unity, for
is
all
of humankind
When you
or she.
no longer be clinging
to a self, a being,
or he
nibbida *,
not-self.
is
Dhamma. Greed,
by little until
is
hatred and
little
only mind
.
finally there
This
called 'practising
meditation'
Thus,
this gift
teaching from
handed down
all
the teachers,
back
it
to
will
show you
the
way
to
peace of mind;
will
may be in turmoil,
confused, but you
mind will
not.
Those
there
in the
is
world
may be
Even though
mind is Dhamma.
This
is
see glossary
24
DHAMMA NA TURE*
.. "'"
;;f
Sometimes, when a
scatters its
fruit tree is in
bloom, a breeze
stirs
and
before they
fall.
wind they,
still
in the
womb, others live for only a few days after birth. Some people live for
a few years then die, never having reached maturity.
die in their youth.
Still
fruit in
their
are
Some
wind
all
very
Our minds
and pulls
at the
of things.
He
observed the phenomenon of fruit in the wind and reflected upon the
his disciples.
He found
one
of the senior
the monastery
25
uncertain!
How
it
could
it
be
just the
way of all
things.
isn't
necessary
that
understand.
life,
An example is the case of the Buddha who, in a previous was King Janaka Kumara. He didn't need to study very much.
was observe a mango
tree.
All he had to do
One day, while visiting a park with his retinue of ministers, from
atop his elephant, he spied
fruit.
some mango
he determined
in his
mind
to
know, however,
that his
all
up;
mango
but the branches and leaves had been thoroughly thrashed and
scattered.
The
mango tree nearby with its leaves and branches still intact. He wondered why. He then realized it was because that tree had no fruit. If a tree
has no
fruit
nobody
disturbs
it
and so
its
way back
be a king.
and
all
difficult to
his subjects.
What
if
kingdom?"
He could not rest peacefully; even in his sleep he was disturbed by bad
26
dreams.
its
He saw in his mind, once again, the mango tree without fruit and undamaged leaves and branches. "If we become similar to that
tree,"
mango
too,
would not
be damaged."
In his
chamber he
sat
and meditated.
Finally,
he decided
to
become
tree.
this lesson
of the mango
that if
He compared
mango
tree
and concluded
from worries or
From
his teacher
"A mango
tree."
He
much.
who
content with
up, his
in solitude.
mind was
finally at peace.
his
Kumara, we,
With even a
little
intuitive
wisdom, we
will then
be able to see
to understand
We will
come
can
all
is
no need
to question anyone,
*
no need to study.
see glossary
27
to
way of Truth.
It
can lead to further insight into the ways of Nature. In this way,
we
will
come
to
know
Take
dukkha-anatta*.
equal, are one,
First they
trees, for
example;
all trees
upon the
earth are
In the
The multitudinous
birth to death
this transition
from
show
have awareness
and understanding,
see
if
Dhamma as reality.
we will
subject to the
cycle of birth and death, and because of this, everyone in the universe
is
as
distinctly is the
same
In the
Dhamma. Not only the things but also the things we see in our minds.
is
It is
'nama-dhamma',
is
simply a mental impression that arises and passes away. This of the mind. Altogether,
this is the
.the
and observe
in this
28
one does
see,
to listen to the
Dhamma
as
Where
is
the
Buddha?
is in
Th Buddha
Where
is
the
Dhamma.
the
Dhamma?
is in
The Dhamma
the Buddha.
Where
is
the
Sangha?
is in
The Sangha
the
Dhamma.
exist in our minds,
this
The Buddha,
but
the
it
Dhamma
the
we have
to see
clearly.
Some
up casually
exist in
It is
saying, "Oh!
The Buddha,
Dhamma
is
my
own
practice
thus
Sangha should be
that
found
in their
be
mind which
knows
the
Dhamma.
we will come
possible for
know that,
does
exist,
and thus
it is
us to practise to realize
finally
disappears.
disappears.
Happiness
finally
'thing'. Internally,
there
is this
trees, vines
and
all
law of uncertainty.
it's all
Whether a
everything
that
is
tree, a
mountain or an animal,
is this
Dhamma,
This
Dhamma. Where
not
Dhamma?
Speaking simply,
is
which
is
29
sees
Dhamma;
if one sees
And so, what is the use of a lot of study when the ultimate reality
of life,
births
in its
every moment, in
If
its
every
act, is just
an endless cycle of
and deaths?
we
aware when
in all
is,
knowing the
truth
of Dhamma already
in
is still
living, for
he
is
Dhamma
itself,
the 'sacca-dhamma'.
to
And
still
'sacca-dhamma', that
exists.
It
become Buddha,
hasn't fled
in
Dhamma," the Buddha told Ananda, "can only be realized through practice" Whoever sees Dhamma, sees the Buddha.
"The
real
Whoever
is this?
Previously no
realized the
this
Buddha
existed;
it
in
way, then he
the
same as us.
If we realize the
is
Dhamma, then we
in
will likewise
called the
Buddha
mind or
'nama-dhamma'
good.
own good or evil actions. In doing good, we reap In doing evil, we reap evil. All you have to do is look into your
of our
this is so.
Siddhatta
Gotama was
.
Siddhattha Gotama:
the original
name
of the historical
Buddha.
30
enlightened to the realization of this Truth, and this gave rise to the
this Truth,
be a Buddha.
Thus, the Buddha still
exists.
exists,
then
can practise
Dhamma!" That
is
how you
should see
The Dhamma that the Buddha realized is the Dhamma that exists
permanently in the world.
It
they must dig down deep enough to reach the ground water.
water is already there. They do not create the water; they just discover
it.
Similarly, the
invent the
Dhamma,
the
Dhamma. He merely
Buddha was
revealed what
was already
there.
it is
Through
said that
contemplation, the
the
knowing
Seeing
the
this,
Gotama
is
that
are devoted to
the
be short of virtue
we will
see that
with him.
When we
understand the
of a
tree, lying
is
arises
is
31
itself,
this.
Thus we must
to practise to
be able
be complete. Wherever we
stand,
Buddha's Dhamma.
Buddha taught us
to live in
we
we
collect
know
good and
evil arise
through these six senses. They are the predominant faculties in the
body. The eye
is
in
body
hard
and
soft,
in the arising
remains for us to do
This practice
is to
is
easy because
been
set
down by
the Buddha.
This
We, ourselves,
do not need
to plant one.
virtue, meditation or
Whether concerning
need
wisdom, there
is
no
is
because
all that
we need
to
do
perfect.
All that
is
lacking
is
someone
and eat
it,
someone with
faith
enough
to practise!
32
We
valuable.
should consider that our merit and good fortune are very
All
we need
to
do
is
how much
other
and other
to study
chance
to
to practise
who
Dhamma,
then
As human
beings
we
Do
is
to say;
that
Do not think that we are already without hope! By thinking in way, we will then become possessed of ill-fortune the same as
Weare beings who have come within the
sphere of influence of
sufficient merit
the Buddha.
and resources. If we correct and develop our understanding, opinions and knowledge in the present, then
in
it
will lead us to
as
human
beings.
Dhamma.
exists
moment,
the
Dhamma
Buddha
sits
if
33
in hell,
How
there!
is
your mind.
When
Look
is it?
There
it is,
just look!
right
at
it
right there!
the
By not recognizing and clearly understanding these mental states, mind changes from being that of a human being. All conditions
Becoming gives
rise to 'birth' or
we become
and
exist as our
minds condition
us.
According to Buddhist thought beings are born in any of six states of existence depending
on
their
is
predominant).
is
the
Human
and the
four
predominant).
our
we
own minds
the
mind,
we
we
on
For instance.
State
when
mind
is
we have
fallen
from the
Human
and have
been born
and now.
34
...x)'
In our lives
who was
able to
spiritual liberation.
In the
- knowledge
wisdom.
spiritual, or true
Ifwe have not yet practised and trained ourselves, no matter how much
knowledge we have,
it is still
Think and look closely! The Buddha said that things of the world
spin the world around. Following the world, the
the world,
it
mind
is
entangled in
content.
something
ignorance;
is
find enough.
isn't
never an end to
It
it's
And when we
feel threatened
all sorts
it
off physically,
we use
and
Discourse delivered to the assembly of monks after the recitation of the Patimokkha,
35
This
it
is
the
around there
is
isn't
with true wisdom, but whoever earnestly seeks the Path and Fruit and
to persevere
little;
eating
little,
speaking
and living
in moderation.
By
doing
this
we
worldliness.
If the seed
Even when
you come
to ordain,
it
It
creates your
it
your thoughts
in
way
it is.
People don't
realize.
They say
hope
to
done
new government minister who is eager to get started with his new administration. He thinks that he has all the answers, so he carts away
everything of the old administration saying, "Look out!
I'll
do
it
all
myself." That's
all
- one
likes
another likes a
lot;
one
likes short
and one
some
like salty
and some
like spicy.
To
and
in
with
all
it
the opportunities
life.
worldly
36
and
pervades everything!
Sights... there isn't any sight that's quite the
same
as that of a
woman.
want to look? One with a really attractive figure comes walking along,
'sak, sek, sak, sek, sak,
sek
- you
is
How
about
sounds? There's no sound that grips you more than that of a woman.
It
Smell
the same; a
woman's
fragrance
is
the
most alluring of
Taste
- even
similar;
when you
all
caress a
woman
around!
He
all his
knowledge of charms
and incantations.
on his own, he
taught
left
"I
have
you all
that
Creatures with sharp teeth, antlers or horns, and even big tusks, you
have no need
guarantee
to fear.
You
will
be guarded from
all
of these,
I
can
that.
However, there
is
is
cannot ensure
I
the
charms of a woman.
cannot help
you
here. There's
no
have
for
women. That's
way
it is;
they are
37
trouble.
If
women
live together
When
'deung, dung,
When
woman
pounds
deung, dung.'
in
forces?
- no
Mental objects
arise in the
of greed
isn't
enough
to
make you
However, when
sexual desire arises, you're thrown off balance and lose your control.
forget those
who
you up
- your -a
The
trap is
us, the
same
is
as a snare. It's a
trap
Mara.
predicament. They are caught fast and held waiting for the owner of
- caught by
that's
it
the trap.
birds?
fast.
Wherever
it's
cannot escape.
here and
flies there,
but
held
the bird
Mara:
He
is
highest heaven
and passions,
of the
and
of death.
He
is
38
and mind-objects
the same.
get loose.
caught like a
more
like a frog
-a
frog gulps
in its
hook right
it
cught
mouth.
Anyone
is
whose
- he
doesn't know
He
suffers illness
and pain.
He He
is
"You can
good, the
tell
good, but
if
you drink
it
you
will
become
ill.
must
you
beforehand,
it'll
make you
sick
enough
The
thirsty
who
the
touch
and doesn't
listen;
because of his
thirst
he
in tears, crying,
let
me drink!"
tasty.
So he
and swallows
it
down
finding
dies.
it
very
He
drinks his
that
he almost
He
didn't listen
He
mind-objects-
39
they are
all
Some
people
die,
die
that's
how
it is
to
after the
isn't the
happiness of liberation;
world.
We
wisdom,
have come
to practise as
monks
to rid ourselves
of attachment.
Practise to be free of
you become weary and disenchanted with it all and then dispassion
will set in. Dispassion will not arise easily however, because
you
still
We
meditate.
do.
this
come and
ordain
- we
study,
we
read,
we
practise,
it's
we
We
determine to
resolute but
hard to
way only a day or two goes by, maybe just a few hours pass and we forget all about it. Then we remember and try to make our
minds firm again, thinking, "This time
that
I'll
do
it
we are pulled away by one of our senses and it all falls apart again,
to start all
so
we have
is
how
is
it is.
weak.
and follow
true practice.
at true
everything.
40
Our minds
inherit these
of
all
We
we're bound by them and they pull us back. These habits don't forget
their old haunts.
admire and
It's
to
consume
that's
how we
the
No
matter
how
You
hardships, keeping the discipline, following the form blindly and not
in order to attain
letting
freedom or
liberation.
You must
When you see clearly, there will no longer be any need for enduring or
forcing yourself.
miss
this point.
You want
to
impossible to get
it
all
done.
to see
come
it
to ordain."
They
and
get
all in
They pay up
it
their debts
with
all
again.
n1erchant
thinks that if he frees himself from debt he will be happy, but there's
off.
- we
41
like this
Constant Practice
In our practice
- then
shortly
way.
lets
it
they
stray off and get side-tracked again and again. They're not strong and
worldly desires
- something
away by
pulls
them
pulls
them
there.
They
whims and
Coming to ordain is not so easy You must detennine to make your mind finn. You should be confident in the practice, confident enough to continue practising until you become fed up with both your
.
likes
in
accordance with
truth.
Usually, you
are dissatisfied with only your dislikes, if you like something then
aren't ready to give
dislikes
it
you
up.
You have
to
become
and your
likes,
You don't see that this is the very essence of the Dhamma! The
Dhamma
of the Buddha
If true
is
It
isn't
easy to
it.
comprehend.
wisdom has
You don't look forward and you don't look back. When you experience
happiness, you think that there will only be happiness.
is
Whenever there
suffering,
suffering.
42
that
is
wherever there
is big,
it
there
is
is
small, there
it's
big.
that
way.
You
never-ending.
There are two sides to everything; you must see both sides. Then,
when happiness
don't get
lost.
arises,
lost;
when
suffering arises,
you
When happiness
beneficial to
all
maintenance of the body. But actually, food can also be harmful, for
example when
it
When you
see the
When you
feel hatred
this
settled.
once read a book about Zen. In Zen, you know, they don't
come with a
stick
by thanking the
attendant. In
taught to be thankful
to develop.
to
how
the flag
was
One of the monks claimed that it was because of the wind while
it
flag.
43
agreement. They would have argued like this until the day they died.
However,
right.
and
said, "Neither
is
The
"
correct understanding
is
that there is
no
flag
no
wind.
This
is
is
a flag.
this
If considered
empty
is
void;
empty of the
is
no
flag
and
there
no wind. There
is
no
birth,
There
is
If we practise in this
all
King of Death will never find you. There is nothing for old age, sickness
and death
to follow.
Emptiness.
all.
It's
no more 'we', no
'they',
no 'self
at
its
try
However,
arise.
we
wisdom will
The
Buddha himself was one who was well-versed in the ways of the world.
44
worldly knowledge.
his worldly,
work with
this teaching,
on an
entirely
new
level.
When we
no
object.
no smell. All of the senses are manifest, but they are empty of
anything stable. They are just sensations that arise and then pass away.
any
any
no
nothing
belonging to
isn't
anybody
to acquire
When
suffering arises,
we
and thereby
arises,
we attach
Here
is
where
it all
begins
we
Dhamma.
We
leave our
homes
it
to
come and
peace of mind
gives us.
We
have fled
in order to
become attached
to living in
it;
just as people
become
They
lose their
way in the
forest
their
way
in the city.
45
that
it
gives us
is
peace and
We come
wisdom to
arise.
Here
in the forest
we can sow
and cultivate the seeds of wisdom. Living amongst chaos and tunnoil
these seeds have difficulty in growing, but once
live in the forest,
we have
learned to
all
we
the
means
to allow
wisdom
to
When
senses
still
we become
become our
are
foolish
we
don't see
it
way.
we continue to
wisdom arises, they are no longer our enemies but become the doorway
to insight
However, since
have
to teach
them and
rice for
to learn
them
to
At
first
rice.
However,
it.
used to
it
You
see, there is
something
to
be learned here
- they
originally
was an enemy.
was no danger
know
that the
46
rice
was food and so were afraid. When they finally saw for themselves
that there
was nothing
come and
eat without
any
danger.
The chickens
forest
Formerly
of
in
of trouble.
in
However, by experience
truth.
we
learn to see
them
accordance with
We
learn to
Then they
no longer opposed
As long
as
we think,
which we experience
will bring us to
came
to their understanding.
*.
way,
'vipassana'
They know
accordance with
In our practice
tools which,
when
rightly
Dhamma.
This
is
something which
see this clearly,
all
When we
don't
we remain in perpetual
we continue to develop
wisdom. Don't
for cultivating
think that
when you have gained some peace of mind living here in the
quiet forest that that's enough. Don't settle for just that!
that
Remember
we have come to
cultivate
As wisdom matures and we begin to understand in accordance with the Truth, we will no longer be dragged up and down. Usually, if
*
see glossary
47
we have
a pleasant
mood, we behave
in
if
we have
an
unpleasant mood,
up;
way we are
still
in
When
become stabilized and balance out. There are no longer ups and downs
or highs and lows.
that that's just the
It's just
'worldly dhamma'.
dhamma
of
Path
is
to
be found
also.
When we
live
with
clarity, all
When
Right Understanding
arises, liberation
from
You
by
So don't be
in a hurry
and
try to
In regard to
if
become
you don't
of the mind.
it.
when
there
was no wisdom,
But
loss,
happiness and
suffering,
** Path: (the Eightfold Path) comprises 8 factors of spiritual practice leading to the extinction
of suffering: Right
Right
Effort,
48
consideration,
practise
we
When there is a problem that's when you must solve it, right
know where your mind
Be
heedful and
is.
normally. But
your moods.
alert.
when something
arises,
Coming
to the
Center
spider.
Try watching a
niche and then
sits in
and
as
it
silent.
Later, a fly
the web.
As soon
up
in thread.
It
in
Watching a spider
senses have
like this
can give
rise to
wisdom. Our
ear, nose,
six
mind
at the center
surrounded by eye,
is
tongue
and body.
When
that
which knows,
that
much
is
enough
for
wisdom
Like a spider in
web,
we
As soon as
it,
quickly grabs
is
ties
it
This
not at
all
different
to the center'
means
living
49
alert
and doing
this is
doesn't
mean that we
no need
to
do
sitting or
food.
to
This
is all
that
we have
know
sitting
and contemplating
arise spontaneously.
Our
mind
is
there
is to
it.
The
and examines
center. This is
how we abide -
returns to the
complete.
is
This point
very important!
It
isn't that
we have
to
to
do
sitting
we have
do walking
meditation
really
all
make
it
We
we can
proper amount.
It's
very important to
know
the
mind and
Know how they come and go, how they arise and how they pass away.
Understand
this thoroughly!
we can also
say that, just as the spider traps the various insects, the
the senses with anicca-dukkha-anatta.
mind binds up
We keep
50
them
for food.
is
the
who
aware and
who
has understanding.
If you
know
When
may seem worth going after, really they are not. Why do you want them when their nature is pain and suffering? It's not ours,
there
is
no
self,
there
is
So why
are
you
else
Where
good look
at the spider
and turn
it
inwards, turn
it
You will see that it's all the same. When the mind
it
lets
go and releases
is
itself. It
no longer
that simple.
you
are there,
no need
for a lot
this
way
momentum and
and mature.
Escape
This
momentum of practice
We haven't escaped from that cycle because we still insist on craving and desiring. We don't commit unwholesome
cycle of birth and death.
*
the nourIShment
for
51
means
that
we
are living in
very childish.
the
This
the nature of
human
way
then
when you
fulfilled
them
that
cause suffering,
What
When we
and wants them
we know
is
that
but nobody
willing to stop,
nobody
really
and
who
will
know.
52
OJ
**
***
Mun
it
life
is
They
of meditation.
commonplace
One had
to
make
drinking cups and spittoons out of bamboo and laypeople seldom came
to visit.
One
didn't
caught malaria and went to ask for medicine, the teacher would say,
"You
Keep
weren't
herbs and roots that grew in the forest. The environment was such that
Nowadays you
Wat
talk
Bovornives, Bangkok,
In this translation
**
in other translations.
influential
Under
his
guidance
(Dhutanga
Buddhist meditation
The vast
and presently
masters of Thailand are either direct disciples of the Venerable Ajahn or were substantially
influenced by his Teachings. Ajahn
***
Mun
passed away
in
November
1949.
53
to
walk ten
to twelve kilometers
on
around ten or eleven o'clock. One didn't get very much either, perhaps
some
way
it
was.
No one
that
Indeed,
te
monks
it
in those
days was
to
be
so.
compel us
in the opposite
had
to travel
by
foot; then
came
the
is
in
it;
impossible to go if there
is
and endurance are becoming weaker and weaker. The standards for
meditation and practice are lax and getting laxer, until
meditators these days like to follow their
we
find that
own
When the old folks talk about the old days, it's like listening to a myth
or a legend.
It
As
far as
we
tradition, a
monk
should spend
Some days you should avoid speaking to anyone. Don't allow yourself
,54
to
own heart
instead.
Take Wat Pah Pong for example. These days many university
I try
to stop
Dhamma, because
many opportunities for reading books; for reading their own hearts are rare. So, when they
books and manuals. While they are ordained they
read their
is
come to ordain for three months following the Thai custom, I try to get
them
have
to close their
own hearts.
This
It
Listening to your
own
heart
own
it
untrained habits.
jumps about
develop
own
the
heart.
This
is
very, very
is
Only
this.
One who
the heart
what it wants,
it
with samadhi.
At the very
and confusion.
When you
yourself do
go against
their
like,
see glossary
55
don t indulge in your thoughts. Stop this slavish adherence. You must
constantly go against the stream of ignorance. This
is
called 'discipline'.
When you discipline your heart, it becomes very dissatisfied and begins
to struggle.
It
becomes
restricted
it
and oppressed.
to do,
it
When
the heart
is
wants
starts
wandering and
becomes apparent
to us.
This suffering
is
Most people
want to get away from it. They don't want to have any kind of suffering
at all.
is
it
makes us
close our
make us
make us
Of these two
defilements,
dukkha
is
the
end
can
to our suffering.
We
is
before
we
know how to
practise meditation.
In the beginning
like this.
is,
it.
You may
but
is
when
will
you
to
You
Whatever happens,
that is the
way
it is.
begin to practise samadhi you want peace and tranquillity. But you
don't get any.
this
You
way.
Your
attain tranquillity."
But
when tranquillity doesn't arise, you suffer. And when there is suffering,
you get up and run away!
'developing the heart.'
It's
To
called 'desertion.'
56
this is a better
way? The
way of
Dhamma.
If you practise
Dhamma, then whatever the mood may be, you keep on practising,
The other way of self-indulgence
follow our
is
constantly practising.
not the
of the Buddha.
When we
and what
ourselves.
is
Dhamma, we can never see clearly what is right wrong. We don't know our own heart. We don't know
is
the slowest
your
try to practise
lot.
accordingly, then
you will
start
You think
unenlightened.
called 'developing
disaster.
If,
at this time,
you
who
still
doesn't know,
it's
who
You
haven't been
like this:
all
Buddha taught
"Ananda, practise a
your doubts,
all
lot!
57
by
the
Buddha
is
the
way of the
come
from a pure
heart.
you
practise the
not
Dhamma, you must bow your heart to the make the Dhamma bow to you. When you
isn't a single
right there.
The
contentment. These things stop us. They stop the habits of the hearts
of those
this? If
who have
never trained.
to train
It's
And why
should
we
it
bother to do
remains wild,
it
You can compare it with trees. If we just state, then we would never be able to build a
make planks or anything of use in However, if a carpenter came along wanting to build
couldn't
for trees such as these.
We
would go looking
it
He would take
he could have
a house built.
this.
You
more
must take
same
as
tree in its
it is
and
more aware of
itself
and
is
more
sensitive.
Everything
is
can change
it,
we
we can
let
go of
it.
Then we
58
The nature of our heart is such that whenever it clings and grasps
there
it
is
agitation
and confusion.
First
it
When we come
we
suffer
is.
We
the
way
way
the heart
like this
even though
it is.
we
it is
and can't
be otherwise.
That's
its
We will know that the heart's ways are just as they are.
we
see this clearly, then
we can
detach from
tell
lets
go of everything.
similar to a child
annoy
we
We
should
understand that
let
Then we could
over.
How
own way. So our troubles are Because we accept the ways of children.
Our outlook changes and we accept the true nature of things. We let go and our heart becomes more peaceful. We have Right
Understanding.
If
we have wrong
The
chaos.
when
there
is
Right
59
problems
arise.
is
This
is
the
way
it is.
You
detach.
You
it,
let
go.
Whenever
there
that
we
detach from
It
because
we know
it is.
didn't
come along
it
especially to
annoy
us.
it
just is that
way.
If
we
let
start to think
it
it is.
Ifwe
merely
fOnTI,
odour, taste
merely
It's
taste,
touch
is
merely the
heart.
difference of their
same way
that a
wise person
different.
The Buddha
He
little
by
little
is
and thought
is
just thought.
He
didn't confuse
The heart is just the heart; thoughts and feelings are just thoughts
and
feelings. Let things
let
be just as they
are.
let
them?
If
we
and
water-
unenlightened people. They not only lived with these people, but they
60
how
to
be noble,
They could do
this
They knew
have
explained.
doubt
it.
it's
not running
It's
away to
running
Nor
is it
away
master ourselves. If we
have understanding
we
Dhamma. The
clearer
and
clearer.
Dhamma,
who
understands
the sterile
In reality,
remains of the
the true
Dhamma
else.
everywhere.
There
no need
to
escape to
somewhere
intelligence.
Escape through
Escape through
let it
If you
Whenever we
see the
Dhamma,
right path. Defilements are just defilements, the heart is just the heart.
the time.
The Buddha
any
said, "Listen to
me, monks.
You must
not cling to
isn't
not
dhammas,
happiness and suffering are dhammas, like and dislike are dhammas;
*
see glossary
61
all
how
insignificant, are
dhammas. When
we
Dhamma, when we
understand, then
we
can
let go.
And thus we can comply with the Buddha's teaching of not clinging to
any dhammas.
All conditions that are born in our heart,
all
conditions of our
mind,
all
The
to
from
we are right. We
The
it
is
also troublesome.
it's
troublesome, but
There
isn't really
teaching.
In fact
we can
simply to
"let
go" of every
dhamma.
For the ultimate
in the practice
Buddha taught the practice of 'letting go'. Don't carry anything around.
Detach. If you see goodness,
let it
it
go.
It
These words,
'let go',
do not mean
we
don't have
to practise.
means
itself.
that
we have
method of
'letting go'
to contemplate all
dhammas,
to
develop
anywhere
else.
away.
It's
body and
heart of ours.
Make
it
free
62
good deed, don't carry it around in your heart, let it go. Having refrained
from doing an
evil deed, let
it
go.
to live in the
in the here
The teaching
most with their own opinions, is this teaching of' letting go' or 'working
with an empty mind.' This way of talking is called
'Dhamma language.'
confused and
When we
think that
conceive
this in
worldly terms,
It
we become
but
its
real
heavy
go.
So we endure
it
heavy burden
say, "If
I
all
us to throw
away,
we
throw
it
away,
won't have
it
anything
left." If told
away,
it
away,
will
have nothing." So
until
then
how much of a burden carrying a rock can be. Before we let go of the
rock,
know
So
if
someone
us to
let
go
until
it
had
to let go.
63
easily.
it's
lightness, is
an example of knowing
Our
that
we depend
on,
is
the
same
as
we
conceit,
we are afraid that without it, there would be nothing left. But
finally let
it
when we can
go,
we
and
you mustn't
blame.
world.
To just want
want blame
the
it
way of the
appropriate
in raising a
is
and
to accept
it's
child
the time.
Some people
scold
too much.
A
Use
the same.
who is clever in the training of the heart. And when the heart is skilled,
it
can
rid us
our hearts.
It's It's
The way of
the heart
is like this.
The
heart
is
deceitful.
itself.
Don't trust
it!
are.
Whether
it's
good
way it is.
hold of these
they already are. Ifwe grab hold we'll get bitten and will then suffer.
is
born
64
may
sit
or
lie
down, there
is
may
go.
Dhamma. You may understand some of it, some of it you may not.
of meditation. Whether you think
right or not,
In
order for you to understand more easily, I've talked about the practice
it
is
and contemplate
it.
As
I,
too,
I
have longed
Dhamma
talks because,
wherever
to listen.
went,
was giving
time,
had a chance
So, at this
you
listen.
At
first,
giving talks
You feel
bored and
tired.
to listen.
So when you
listen to a talk
much
inspiration
easily.
When you are getting old and there's hunger for Dhamma,
is
flavour
especially delicious.
to them, you're a
model
You're an example
to
everybody, so don't
forget yourself.
do
you do
this
who
knows
himself.
many
make us
no more doubt!
sit
no matter where we
65
may
that
Everything and
is
everywhere
mindfulness
all
We
it
body
all
we
don't
our hearts.
Let
it
go
go back
it
to its
home.
If greed
comes,
go home.
live?
do they
Then
escort
them
there.
you are
like
an empty house.
is
We call
it's
it
isn't
empty as
if there
was
nothing,
do,
empty of
with wisdom.
you'll
eat with
wisdom. There
This
it
wisdom.
I
is
offer
it
on
tape.
If listening to
Dhamma makes
to
your heart
If
we make
there.
Have no
wish
bhikkhu and
to everyone.
Some of
May
you
Dhamma.
J
66
-l.--l
'"
_:'f-'-<
is
of a new disciple
be returning
to
London.
May
it
at
death.
In order to
activities
do
this practice,
remember
all
of mind,
as
all
same way
an extremely
if it
And so, also, it is with our moods; the moods that we like are poisonous,
the
moods
that
from being
free
was
it
standing, sitting,
When you are able to establish this mindfulness, you'll find that there
will arise clear
it,
one
who
is
night.
These teachings
*
brief talk
given as
final instruction to
an
elderly
under the guidance of Ajahn Chah at the end of 1978 and beginning of 1979
67
on an
intellectual level.
They
are
made
to arise
and known
in our
Wherever we
go, whatever
'to
we
do,
we
teachings.
the Truth',
have
whatever we do or say,
is
one
who
is
When you leave here, you should practise bringing everything back to your own mind. Look at your mind with this mindfulness and
clear
this
wisdom.
You'll
know
the constant
which
is
arising
is
passes
away and
we
everything
this is
passes
away
and,
when
you'll be able to
know
is
Everything
is
just birth
and death.
It's
not as if there
is
anything
it
is
Such a feeling
arises
is
when we
68
by a dying. This
is
when
its
the
mind
arrives at
own nature. Things arise and pass away in our mind, and we know. When happiness arises,
everything go according to
we know; when
we no
dissatisfaction arises,
we know. And
it
this
'knowing
we
as being ours.
When
we
way of things.
Ifwe
it
simply goes
its
though
may be
it
extremely poisonous,
it,
we
it
we
don't go near
or take hold of
and
The cobra
If you are
does what
is
way
it is.
alone.
is
which
not good
let
it
be according to
its
own
you
way
as
moods
mind.
When
goodness
arises,
we
And,
too,
we
let
we
nature.
We don't
take hold of
neither
because
we
do we want good.
We want
an end,
peace
is
firmly established.
When we
can depend on
have
it.
this
we
This peace,
we
of confusion.
The Buddha
way
that fire is
69
extinguished.
We
it
appears.
Wherever it is
hot, that's
it
cool.
And so it is with
hot where
enlightenment.
Nibbana
found
in
it
was
hot.
disappears and
when
there
is
coolness, there's
In this
is is
extinguishing the
coolness.
fire.
When
external fire
extinguished there
When
coolness also.
it's
This
is
which was
hot.
This
is
peace. This
the end of
When you
arrive at
how it
is.
It's
We
is
talk about
it
in ten1lS
of happiness because
it
this is
how
worldly
It
which
have given
it
carefully.
have had
little
May this
you
to happiness;
may
May
ever
Samsara:
Lit.
perpetual wandering,
name by which
is
life.
restlessly heaving up and down, the symbol of this continuous process again being born, growmg old. suffering and dying.
of ever again
and
70
M"
.cj(.
.
,x..
together.
something, there
nothing other
deluded.
wanting
say that
it's
not deluded
this
like this,
it's
we
wanting
we
say that
it's
due
to a
person's parami*
However,
with everyone.
Some
have
desires,
is
directed at not
all
his disciples
We must want to practise and must want to put an end to defilements. We must want to have peace
of mind and want not to have confusion. However,
if this
wanting
is
An
monks
after
middle
**
see glossary
71
it
will only
amount
to
more
Or, what
it
use
properly.
with the
- wanting
to
have confusion and suffering. These two kinds of desire have exactly
the
same
value.
wanting
to
be free from
indulgence or
Buddha,
this
dilemma.
in these
we keep
falling
However,
this is
wanting,
it's still
craving (tanha*).
these
two
things then
to deal
when
they arise.
we
can't stop.
Whatever we do we
just find
more wanting.
we
can
understand the
see glossary
72
Rather,
wanting.
Or,
we want them
Really these two things are the same. They are part of the same duality.
Perhaps we may not realize that the Buddha and all of his disciples
had
this
He
of mind,
merely appear
in a flash
all
and then
disappear.
there
is
the time.
When
from
it
wisdom, we don't
with them - we
are free
clinging.
Whether
it's
it's
we
simply see
as
such. In reality
When we
we
how
it is.
understanding.
in?
and
start to struggle
it,
knows
- he was
it
would
They taught
that
it.
we
should do
is
it
without losing
it,
This
how it is
in our practice;
carefully
gathering
feel like
it
in without losing
it.
Sometimes
it
happens
that
we
don't
Maybe we don't want to look or maybe we don't want to know, but we keep on with it. We continue feeling for it. This
doing
is
doing
it,
we do
it,
and
if
we
73
doing
it,
we do
it
it.
power of our
faith
still
at this stage
we
are
much
for a long
way.
We
may
feel that
we
we
aren't
sufficiently
we
So we give
up.
we must be
we
way with
We carefully pull
we
becomes
The
struggle
it
won't be too
continue pulling
in.
Eventually, after
some
tired
to catch
easily.
it
Usually
this is
how
happens,
we
together.
manner
that
we do
we
natural to
Actually, whether
we
study about
it
or not,
is
we have
the
the
mind whether
we have
Buddha
or not. This
is
why we
own
born
in the
the
way
that
it
is.
nature.
This natural
go anywhere.
if
It just is
way.
This
is
However,
we
don't understand
74
we won't be able
to recognize
it.
Constant Effort
Until
the
we
we
reach tranquillity,
says, "Just
we
Until
we are able to
what we
practise properly,
it.
wisdom
doesn't arise. So
to think about
in the
beginning
we can't see
I
from our
practice.
This
is like
the
example
have often
sticks
man who
He
tries to
make
fire
by rubbing two
fire
of
wood
together.
here," and
He
rubs on
but the
keep
long enough.
By then the heat has disappeared; he didn't He rubs and rubs until he tires and then he
is
stops altogether.
Not only
he
tired,
but he becomes
Actually he was doing the work, but there wasn't enough heat to
a
fire.
The
fire
was
there
all
on
to the end.
the
in
Why? Because we
are
still
grounded
75
defilements.
also, but
he had a
lot
of
wisdom
in this respect.
worldlings, the
still
Buddha and
the
same
as us.
If we are
worldlings then
don't see
it,
we
and
arises
we
when
we
don't see
it.
Sometimes we
feel stirred
When we
have wanting
It's all
another kind.
body.
Take a
look.
We
If
we
don't see
we won't
understand
However,
if
our
own
disappear. This
It isn't
we know we have
Without
same
as us
- we
all
same
as them. If
lighter.
this
this
we do
is
develop a heavier
everybody in the entire world. That would be very difficult. soon become discouraged.
We would
When
'
Discipline)
is
similar to this.
we
look
at
our Vinaya
we
very
difficult.
We must keep
76
every rule, study every rule, review our practice with every rule. Ifwe
just think about
it,
"Gh,
it's
impossible!"
if
we merely
it's
we
beyond our
keep them
the
the
Vinaya has
The
tell
us that
perfectly.
This
the
This
is
is
And
it's like
that
because
we
take what
said literally.
this is the
Some
manner that
strict
textbooks day.
just can't
it
work
how
to
guard
our
own
minds, then
is
the
same
as observing
of the numerous
rules
of the Vinaya.
Actually, if we study theory like this, our practice won't develop
at all.
destroyed. This
because
wisdom we will understand that all the people in the entire world really
amount
to just this
this
very being.
So we study and contemplate our own body and mind. With seeing
and understanding the nature of our own body and mind comes
understanding the bodies and minds of everyone.
the weight of our practice
becomes
lighter.
The Buddha
can do
it
nobody
else
for us.
existence,
Everyone
is
77
Weare
all
the
the
same
company
'Bort-hai'
thing, but
- our
Just like
You will find that this way of seeing things gets easier and easier
as
it
all
together.
We call this
and
how we
doing
it.
We
keep on with
until
we
arrive at understanding,
and when
this
understanding arises,
we will
After
own
particular tendencies
abilities,
arises.
This
we
call Investigation
of
Dhamma
them.
(Dhamma-vicaya), and
this is
how
the
Seven Factors of
is
one of
The
we have
then we'll
know what
we won't have
Factors of Enlightenment.
the mind.
The
real Factors
of Enlightenment arise
way
This theory
originally
came from
learning or words.
know them within ourselves, we don't see them within our own
78
minds.
of practice.
of
Dhamma and
If
way
Don't think that what you are looking for can be found
One of my
with his
he would come
intention of
and
try this
way.
sitting in
He had
this
explained to
sit
clear.
Ifwe
and practice monks use the same words. But the actual understanding
It
but one
is
complete surrender
we persevere - we
persist in our
we
We
them and
investigate to see
they arise.
If
such
moods are already in our mind, then we contemplate and see how they
79
work
against us.
own
pure
who
who who
Usually those
like this,
practise
own
opinions.
same
if
we
think of it like the front and back of our hand. If we put our hand out,
it
seems as
if the
When we
the hand.
turn our
It
palm of
If we
doesn't go anywhere,
But
doesn't matter
how much you study about Dhamma, because you won't know in accordance with
letting go.
surrender
- removing
it
anymore,
this
becomes
is
When we
eye
is
we
can understand
it
like this:
our
is
is
a subject of study
- everything
a subject of study.
we
attach to
We can know that form is like this and like that, but form and don't know the way out. We can distinguish
we
attach to them.
tastes,
80
all like
a snare to entrap
all
To
is
our
When some
it.
feeling arises
we
If
we
we
will immediately
...
way, then
This
is
we have
work
with.
this natural
this as
It's
exactly the
to take
theory.
The Buddha
said
mind
as our theory.
mind
And
if there is
it.
accompany
together.
apart.
They may
however, that
we
can't
tell
them
But,
when
there
is
comprehension.
When our mind is firm and stable, mindfulness will arise quickly
and easily and this
is
also
wisdom is
may be
81
mindfulness and clear comprehension, but these alone are not enough
to deal
means
that
whatever arises
in the
mind can be
we must
Dukkha
that
it is
the basis.
without individual
it
entity.
self,
has no
it is
own
accord.
Just that!
Someone who
who
doesn't have wisdom, will miss this occasion, they won't be able to
Ifwisdom
is
However,
wisdom
It
can see
is
or
Dhamma.
He saw
were both uncertain and unstable. Anything that's unstable, and which
we want
to
have
We
want things
to ,be
according to our
own
desires, but
is
we must
of a mind which
is
lacking wisdom.
When we
practise
we
tend to
become caught up
in
wanting
it
82
easy, wanting
it
to
be the
Merely look
body.
Is
it
way we want it? One minute we like it to be one way and the next minute we like it to be another way. Have we ever really
is
had it the way we liked? The nature of our bodies and minds
the
exactly
same
in this regard.
It
simply
is
the
way
it is.
we
us,
with us,
we throw out. We don't stop to think whether the way we like and
the things
we
find disagreeable
find agreeable
must be
right.
This
is
way of eye,
body or mind, a
shows
that the
mind is
of attachment. So the
Buddha gave us
this
teaching of impermanence.
He gave us a way to
isn't
permanent,
should
There's no reason
likes
why we
and
want
to
dislikes. It
make
way
it is.
Wanting
way
out of suffering.
Here
in
way.
When
it
the
it
example,
This
is
sees
83
Dhamma
wisdom
If
we can
see
this,
then
arises.
Whatever arose
like
it,
mind he
It's
we
it's
uncertain.
which are
constantly rising and falling don't follow the influence of our minds.
self,
Buddha
this principle
on
which we stand
we
wish.
to
come
up.
some of them
are not.
Ifwe
we won't be able
- running
Sometimes we
natural.
feel
Sometimes we'll
like
What we
In this
way we
Dhamma.
how we
mind.
It
isn't
necessary to go far
to find understanding.
84
states
and
permanent
we
call
it is
it
Meditation.
in this
We say that
means of steadying
the breath
it
the mind.
By having
mind follow
the flow of
the
this
It's
it's
mind
is
Samatha Meditation.
It's
necessary to do a
lot
of
is full
of many disturbances.
that doesn't
For this reason the Buddha taught that we must find a meditation
subject
which is
way of practice
and
which
is
parts of the body: hair of the head, hair of the body, nails, teeth
skin,
can be very calming. The mind can become very peaceful from
If contemplating these five things leads to calm, it's
this practice.
we
way,
we
to
Another example
is
recollection of death.
F or those who
still
difficult to
see glossary
85
contain,
it's
die.
Everybody must
die.
Developing
this practice
we
The more we
because
it's
This
is
of Calm Meditation
it
won't produce
this attitude
it
is
truly suited
and
often.
Regarding
this
we can
When
the
monks, we
them
to see
is
which we
like.
When we
This
have
is
tried
each one
we can
tell
which
most agreeable
to us.
just
an
most
suitable.
suitable for us
all.
It
seems
don't feel
when we go around doing various different practices, we so good. But as soon as we sit and observe our breath we
feeling,
have a good
we
can see
it
clearly.
There's no need to go
in,
out and in
we
in
arise but
feel like
is
distant
from
when we
live apart
from each
contact
86
When we
breathing,
it
this practice
of mindfulness of
becomes
this practice
we gain
We'll
short.
know what
it's like
when
it's
it's
like
when
it's
Looking at it one way we can talk about the breath as food. While
sitting or
walking
we
we
die.
If we think about
it
we
see that
we
is
time we'll
dead. Try
die.
it!
we would be
we won't
see the
we are
in
way, the greater the benefits derived from the practice and the
delicate the breath becomes.
It It
more
stops.
appears as
if
When
way.
our mind
is
no breathing no breathing,
Know
that there is
This
is
right
87
us,
it
of experience. This
is
enough
way, or
faith.
at least to
clearly
and continue
in strong
If
we keep on
is
with contemplation in
this
topped up.
the insects
which
water don't
die.
It all
Making
and doing
comes back
to practice.
we
don't want other mental states to disturb us. Actually, other mental
states
do come and,
if
we
think about
it,
that in itself
It's like
when we
see various
we
same
feeling about
all
them
as
we do
about our
mother and
all
In reality
like
women are female just like our mother, but we don't have the same
They
as
we would have
towards
our own mother and father. All other activity which arises we appreciate
in the
same way
as
we
feel
towards
in general.
We
we
88
clear
and
bright.
The
activity
less.
The
this
When
arise, but
we may
attach to
We
We
to.
We
way because
according
there's
way
to their nature.
it's
like taking
hold of one
in the right
makes up a
knot.
If
we
pull
it
It'll
no longer be
it
so tight or so tense.
This
is
doesn't
always have to be
this
way. Before,
we
felt that
things
would always
in so doing,
we pulled
This tightness
we
loosen
it's tight!
way is very tense. So the knot a little and relax. Why do we loosen it? Because If we don't cling to it then we can loosen it. It's not a
is
permanent condition
that
must always be
that
way.
We use the teaching of impermanence as our basis. We see that both happiness and unhappiness are not permanent. We see them as
not dependable. There
this
is
With
kind of understanding
we
moods and feelings which come up in the mind. Wrong understanding will decrease to the same degree that we stop believing in it. This is
what
is
It
continues to
become
looser.
89
Disenchantment
of boredom will
feel like not
makes us
That
isn't real
boredom,
it still
has attachment,
we
still
don't understand.
still
We
still
which cause us
suffering.
is
arises out
of seeing
we
call
see that
it
it
isn't lasting.
This
we have. We
from sensual
far
We
and
dislikes,
it
doesn't
we
We
we
causes clinging to
in itself the
cause of suffering.
When we
are
still
of
and others
we dislike.
If we are
still
liking
and
disliking,
It's this
kind of
in itself unsatisfactory.
90
Buddha's Teaching
to arise.
is
to
know
And further, we
should
leads to
He
taught us to
know
When we
didn't
arises
We'll
know
that
it
cause.
this feeling
it's
Why
do we have
of suffering,
because
this feeling
of
we
because
things.
We come to know that we are suffering of our own actions. We suffer because we ascribe value to
Way
to this freedom".
When
we know
be sure
about suffering
it
we keep
we must
is
to untangle
by pulling
That
to say,
we must know that this is how things are. Attachment will be uprooted.
This
is
the practice
to our suffering.
know
It
the Path
suffering.
This
is
Magga
(Path).
goes like
this:
When we
we have
These
They lead us
to morality,
understand.
we
see
is
sacca-
dhamma.
it is.
For someone
who
Dhamma, someone who really understands Dhamma, wherever they go, everything will be Dhamma.
has arrived at
92
JUST DO IT!
'<..-' r,;f-
and out
like this.
Don't be interested in
is
anything
else.
It
standing on their
Don't pay
it
keep doing
it.
else.
in-
way
..aware
until
of the in-breath.
the
this
way
mind
is
state.
stage of practice.
will
mind
is at
be naturally
softer.
aware.
becomes
It's
pliable, the
mind becomes
pliable.
a natural
does.
It
at
peace.
to yourself,
You recall
just experienced.
hvely
talk, in
Lao
monks
at
Wat Pah
1978
93
The
thing
is
power
say or
we
we
go,
on almsround or whatever,
about.
Be
50
feet in length.
Walking cankama
awareness: "Now,
is
I
the
same
as sitting meditation.
effort.
Focus your
am
With strong
am
going to pacify
my mind." The
Some
all
sentient beings
If the
mind becomes agitated then stop, calm the mind and then resume
Aware
at the
aware
end.
at
every stage of the path, the beginning, the middle and the
this
is
Make
This
knowing continuous.
Walking
not easy.
walking up and down and think we're crazy. They don't realize that
walking cankama gives
rise to great
still
wisdom. Walk
to
fro.
your mind.
sitting,
They change.
see glossary
94
time or
lie
down
all
the time.
different postures,
It's
not easy.
it
down here
two minutes.
Do
it
you doubt,
until
wisdom
"What am
like a
way
anyone
says.
keep
move
it
that.
Looking
at the in-breaths
and out-breaths
the same.
Sit
with
sit straight,
extent until
is
it
When
the inhalation
It
doesn't matter
Sit
how
be just
the exhalation,
mind
got
to,
why it is not following the breath. Go after it and bring it back. Get it
to stay with the breath, and, without doubt,
it.
Do
it
doing
it
anyway. Like
rice in the
know who's doing it, but keep barn. You take it out and sow it in
away, sow it throughout the
it
it
fields,
it,
and yet
grow
up,
95
you
transplant
it
rice.
That's what
it's
about.
This
is
the same.
Just
sit there.
think,
keep going
in
and out."
That's a
it.
make
mind
the
mind
peaceful.
Once
will
the
is at
become
relaxed, the
until
it
mind
become
subtle.
is
They
will
be in a
state
of balance
will
seem
as if there
happens to you.
means
sit
your mind
peace.
You
is
present.
am I breathing?"
arises.
This
is
the
same mistake.
It is
Know
it,
look at
it
it.
But don't be deluded by it. Keep doing it, keep doing it.
After the nleal, air your robe on a
line,
Do
often.
and get
straight out
Think
it
all
down until
it's
to
walking.
It's
this
and
and looking
96
like a pig.
If
you do
that
at all.
goes.
is
Keep doing it until you're fed up and then see how far that laziness Keep looking until you come to the end of laziness. Whatever it
to
go
all
the
way through
it
before you
'peace' to
overcome
It's
word
arise like at
lazy.
when
doesn't then
If
never be peaceful.
It's like
monks who
are
seem so
difficult
rice farmer".
They
start
farming without
all.
They
when you
it
farming
it
when you
are.
actually try
you
get to
know
Everyone would
peace does
after
it,
know
it
yet.
You can
follow
as
what
it is.
So, do
it.
Follow
it
until
in
concentrating on the breath using the mantra' Buddho'. Just that much.
Don't
let
the
else.
At
this
knowing.
this
Do this.
doing it in
way. If you
start
anyway. Just carry on regardless and you will get to know the breath.
Okay, so give
it
will reach
an optimum,
When
97
the
mind
is
Then
if
you
want
is
you
feel nothing,
enjoying
you might
the
find
When you get this far, when you're good at it, then you want to give Dhamma talks to your friends until
it
goes sometimes.
still
the time
a postulant.
sit.
One night
to
out.
someone giving a
Dhamma
talk,
It
I
or
is it
the sound of
something?"
didn't stop.
So
got
my
to
have a look.
was
right.
There
in the
bamboo
couldn't
keep up."
So
He said, "I don't know what it is, Ijust want to talk the Dhamma.
I sit
got to talk,
to
going to
end.
thought to myself,
no
So keep doing
it,
don't stop.
Go
when you
Practice
when you're
sitting
walking.
When you lay down, focus on your breathing and tell yourself,
of laying down." Teach your heart
98
effort.
Eating,
tell
medicine, to sustain
.
may
contInue
my practIce.
lay
"
When you
down
down, then be
on your right side and focus on the breath, using the mantra' Buddho'
until
you
fall
asleep.
it's
been there
all
the time,
go looking
at
other people.
Don't be interested
be
interested in your
own
affairs.
When you do sitting meditation, sit straight; don't lean your head
too far back or too far forwards.
like a
Keep
be bright and
clear.
hurts, let
it
hurt.
Take a
rest." Patiently
endure
Then take
Real pain.
the point
where
it
"
You can make the pain your meditation object rather than
it
Buddho. Focus on
reached
it's limit,
continuously.
Keep
sitting.
The Buddha said that pain arises by itself and disappears by itself:
Let
it
in a sweat.
99
Big beads, as large as corn kernels rolling down your chest. But when
you've passed through painful feeling once, then you will
about
it.
know
all
Keep doing
it.
steadily practising.
eating.
swallow. Where
will
amount.
Try
it.
it.
But
way
we
usually do
When we
feel full
It
we
mind
tells us.
doesn't
know how to
teach
eat.
it
itself.
The Buddha
we
Stop five
will be just
If you
sit
Your
up
we dont want
to
do
it.
We're
full
and
we
way
that craving
and
defilement
Someone who
to
do
it.
may vary
at
But
one
As soon
as
back
to sleep.
or a
little,
just sleep at
one
stretch.
Make
wake
100
wash your
face,
and then
this
way.
know through training yourself, through through doing it. And so I tell you to practice.
else.
You
will
difficult.
stay with
mind
will
will gradually
become
calm. If your
mind
is in
turmoil, then
it
instance, as soon as
When you're
first
You want
is
to eat
and drink.
You
Your mind
let
it.
happen, then
disappear.
then
it
will
Do it! Have you ever walked cankama? What was it like as you
walked? Did your mind wander? If it
back. If it wanders off a
lot,
and
let it
come
burst.
will
come back by
mind
itself.
No matter
You
how bad
breath.
it is,
if it's
racing around
all
As your lungs
The mind
is
hold your breath, you will be unable to think of anything and the mind
will run
back
to
It's like
. .
drip.
. .
drip.
further the water runs out in a continuous stream, not in separate drops
101
as before.
Our mindfulness
is similar.
If
we
No
matter whether
we
are
is
Our practice of the heart is like this. After a moment, it's thinking
of
this
and thinking of
that.
It is
is
not
continuous. But whatever it thinks about, never mind, just keep putting
forth effort.
It
will
be
encompassing. Standing,
you
knowing
now. Give
try.
what
be wasting your
successful,
So be
you won't be
102
.Q:
A:
I'm trying very hard
anywhere.
This
is
>!,:f
in
The very
be the desire
that prevents
your freedom.
You can
try as
if it is still
No
matter
how
long or
desire.
So, simply
but don't try to achieve anything. Don't cling even to the practice
of enlightenment.
Q:
A:
What about
sleep?
I
can't
you.
What
If
is
important, though,
try to
that
know
yourself.
you
go with too
little
sleep, the
body
difficult to
Too much
mind and
optimum.
you
find the
Notes taken over a period of a few days from a session of questions and answers with a group of Western monks, 1972
103
If you
this is defilement.
Q
A
eat?
the
same
as sleeping.
to
must be consumed
medicine.
after the
your food as
feel sleepy
you only
fatter
every day?
is
Stop!
to fast.
no need
your bowl following the ascetic practices. Then you can easily
judge the amount you
eat.
take.
Watch yourself
carefully as
is
you
Know
is
yourself.
practice
just this.
There
yourself.
Watch
the mind.
Then you
will
know what
is
the
own practice.
different?
Q
A
no
difference.
may appear
characteristics
natural
Greed and
same
people.
'of
Q
A
Is it
practice?
:
If you really
104
Examine
and go.
to see
how
feelings
come and
how
thoughts
come
Just be mindful of
to the truths
life
whatever there
to see.
This
is
the
way
of the
is
Buddha. Be
natural.
here
chance to practise.
try to
toilet,
It is all
as a favour for
anyone
feel
else.
There
Dhamma
in
emptying spittoons.
still,
Don't
you
are
cross-legged.
is
enough time
to breathe? This is
naturalness in whatever
you
do.
Q:
A:
to
we
little
question,
of doubt in your
own
mind.
essential that
you
learn to
examine yourself,
lecture every
your
own practice.
same?
different?
Why do you
self-
have doubts?
Who
that doubts?
Only through
Q:
Sometimes
accidentally,
bad?
to our practice, but
Sila or discipline
105
Know your
monks'discipline. Ifit
used properly,
it
but
discipline,
good
discipline
plus the ascetic rules and practices. Being mindful and careful
of even the
many
makes
life
very simple.
There
to
ascetic
we
So here we have
Buddha: refrain
That
is,
know yourself.
Q:
A:
What can I do about doubts? Some days I'm plagued with doubts
about the practice or
my own progress,
Everyone
starts
or the teacher.
Doubting
is natural.
You can
Instead,
watch the
it is
See
who
that
106
how doubts come and go. Then you will no longer be victimized by your doubts. You will step outside of them and
doubts. See
quiet.
You can
see
how
all
things
come and
to.
Let go of your
doubting.
how to end
Q:
What about
to
seem
be so
many
teachers and so
it is
many
different systems of
meditation that
confusing.
A:
It is
like
the north,
from the southeast, from many roads. Often these systems just
differ outwardly.
fast or
is
one essential
In the end,
all
let
go
of.
Neither can
one cling
to the teacher. If a
it
is
correct practice.
You may wish to travel, to visit other teachers and try other
systems.
desire.
is
a natural
You
and
you
to the truth.
and examining your own mind can you find out what the Buddha
talked about.
No
need
to
own
true nature.
Here
Q: A lot of times it seems that many monks here are not practising.
They look sloppy or unmindful. This
disturbs me.
107
A:
It is
not proper to watch other people. This will not help your
in
your
own
is
you
to judge.
You
wisdom
own
not a
weapon
No one can do your practice for you, nor can you do practice for
anyone
else.
own
doings.
This
is
the
way
to practice.
I
Q:
always
I
action
do.
When eating, for example, I take a long time and try to see each
touch: chewing, tasting, swallowing, etc.
deliberately
I
and
carefully.
Am
practising properly?
A:
Sense
restraint is
proper practice.
We
should be mindful of
it
it!
Walk and
eat
and act
on within yourself.
yourself into
Be
patient; patience
you
act
wisdom
will
come
naturally too.
Q:
Is
it
necessary to
sitting for
sit
No,
hours on end
not necessary.
you can
sit,
the wiser
you must
have seen
chickens
sit
on their nests
all
for days
being mindful in
postures.
It
Your
you awaken
in the
morning.
108
asleep.
sit.
What is
important is only that you keep watchful whether you are working
or sitting or going to the bathroom.
their
at
some
age ninety.
Don't think or
worry about
this.
Try
to
be mindful and
will
let
natural course.
in
any surroundings.
all
will
become
Then
come
to drink
at the pool.
You
You
will see
the
Q:
A:
I still
My mind wanders
keep your mind
a lot even
though
am
trying to be mindful.
this.
Try
to
in the present.
it.
Whatever there
it.
is
Let go of
No me
all.
what there
is.
No
need
Wherever you
are,
know
Hold on
to nothing.
109
It is
as though
you
are walking
down a road.
Periodically
you
see
defilements, just
go of them. Don't
about those you have not yet seen. Stick to the present. Don't
it.
natural balance
where practice
Q:
Patriarch,
is
very keen.
It is
you
It
He
it,
it
and
not-clinging
without wisdom.
and
wisdom of Hui
Neng.
Q:
A:
You have
is
quite simple.
(vipassana)
work
together.
mind becomes
still
by
110
It is
you
are
is
samadhi-base
the
wisdom
sit
Then
mind
is still
whether you
Now
you are an
adult.
Are
the child
person?
You can
another way,
and feces. Food and feces could be called the same and they can
be called different. Don't just believe what I say, do your practice
is
how
concentration and
wisdom
arise,
you
know
the truth
for yourself.
Samatha
It is
is
looked
down
on.
Or
essential to
do samatha
to
All this
is silly.
Don't bother
in this
for yourself.
Q:
A:
Is
it
No, absorption
not necessary.
If absorption comes
your practice,
this is
OK too.
on
to
it.
Some
know
know
111
Q:
A:
Why
The
do we follow the
of
By following
can be more
defilements,
we
If
we have no
simple.
all
who wished
to practise strictly.
They add
to our
outward
to
how
others practise.
The
rule that
is
we must
take whatever
It
If
our practice
Q:
bowls
is
important,
feel
why
it
it
yourself?
Don't you
is
Yes,
I
it
is true,
don't
mind that you criticize me. Ask whatever you wish. But
If
I
it is
were
would be
the
terrible.
You
would
all
be too attached
tell
to
me.
Even
Buddha would
sometimes
himself.
his disciples to
112
is
possible that
in dishes to
the temple?
what
is
good.
practice. If I
am resting while you must all sit up, does this make you angry?
If
I
is
female, don't
follow
me
blindly.
ate very fast.
One of my teachers
ate.
He made noises
I
as he
Yet he told us
to eat slowly
I
and mindfully.
used to
I
many
accidents.
Don't cling to
If
you watch
others at
percent, this
proper practice. At
first I
used to watch
my
teacher Ajahn
He would do
there
was
nothing.
Nobody
He was
remarkable.
died.
He
moment he
You will not find happiness that way. Nor will you find peace
if
perfect teacher.
Q
A
Sometimes
feel
am
a slave to
my
sexual desire.
113
is
and see the process of decay and think of the parts of the body
such as lungs, spleen,
fat, feces,
and so
forth.
Remember these
and visualize this unattractive aspect of the body when lust arises.
This will free you from
lust.
Q:
anger arising?
them by developing
feelings of loving-
kindness. If
Be
wise.
Fill
Keep
in
mind compassion,
suffering.
he were a
Only
is
hatred overcome.
may get annoyed. This is suffering unnecessarily. our Dhamma. You may think like this: "He is not
am.
It is
not yet
I
as strict as
They
Do
make comparisons. Do
not discriminate.
Let go of your
our
Dhamma. You
like you.
can't possibly
act as
you
wish or be
suffer. It is a
common
understand.
114
Q:
A:
makes
it
hard to meditate.
There are
in the
many ways to overcome sleepiness. If you are sitting dark, move to a lighted place. Open your eyes. Get up
If
you
still,
clear the
full daylight.
deep well.
sleep.
just
go to
moment you fall asleep. Then as you waken, get right up. Don't
look at the clock or roll over. Start mindfulness from the
moment
you awaken.
If
Examine
you
sit.
As soon
as five
more spoonfuls
will
make
full, stop.
full.
Go and
more
you must
adjust yourself.
Q:
A:
Why must we do
Bowing
is
so
very important.
is
part of
practice. This
all
the
way to the
Bow
a good
remedy
for our
115
peace. So
aged monks
appear unmindful,
difficult to train.
you
to judge.
People can be
Bow
of your pride.
really
the
Everything they do
Q:
A:
What
is
new
disciples?
all things.
About themselves,
Many of those
who come
filled
with
useless.
Only
see.
Our
If
stupidity.
I
you
am
am
wealthy,
am
important,
understand
about
you
self.
mine.
But Buddhism
letting
go of
116
Q:
A:
as greed or anger
lust or greed, or
anger or
we
bowl
This
is
not reality.
the concept
we
call this
truth,
though,
Look
at
it
this
This
is
But
you
There
is
is
we
end there
Q:
A:
little
cling.
We
is
make
habits.
These can
make
making kamma.
You stole,
made
are a
others unhappy,
monk, but
made your parents unhappy. Now you when you remember how you made others
bad and suffer yourself even today.
action can
unhappy, you
feel
If you did
state
of mind
conditioned by cause
when examined,
117
moment
to
to think about
You must
Practise
figure
karma out
clearly.
Make
sure,
watch others.
it
If I take poison,
is
suffer.
good
that
your teacher
will
Then
of
become
like that
if
you
will see.
it
Even
now
practise,
will
become
clear.
This
is
Dhamma.
When we were
You must
us and
see
it
criticize
we get
Later on
we
They
You must
What
a pity.
Just watch.
know
that
a background of material
Then
in the practice,
often
wait for long hours. Food and climate are different from your
is
the
This
is
how you
it
When you
is
118
The Buddha
called
appear to
make you
are well-
is
for
your
own
good.
education
as if
easily.
But
is
you
When you have cleaned the house, you will have a big living space. You can use
Westemers have a very
large house to clean.
You must be
patient.
When
it
as hard as you.
knew
the
wanted
to disrobe or
When you
have
seen the truth, though, you are free from views and opinions.
Q:
A:
states
of mind from
meditation.
This
is
good.
Make
the
mind
peaceful, concentrated.
Use
this
is
the
mind
know
true
you
of mind, you will suffer when you do not have them. Give
119
Q:
Did
hear you say that you are afraid of very diligent disciples?
right. I
Yes, that's
They
Some of you
are determined to
all
become
time.
enlightened.
is
You
grit
the
This
the same.
They
don't
know
All formations,
judge.
That's
is
OK.
Leave
This
discrimination
dangerous.
like a
same
as us,
we go
we
Q:
peaceful, in almost
circumstances.
Now
would like
to try to
A:
This
is fine. It is
wisdom,
It is
you will
of mind.
the
same
as wanting to
a matter of
This
is
wisdom.
When you
have
examined and understood the mind, then you have the wisdom
to
know
If
you
see glossary
120
to the books.
They
you
to teach others.
You have
the
wisdom
know
Q A
yourself.
Know your
is
sitting, in sleeping, in
practice
is.
not to
be mindful of what
Our whole
cause and
its
Watching others
that.
bad
practice.
Simply be
watch
Our monks'
discipline
and monastic
monks'
discipline
is
Would you
tall
get
and
straight
There are
to
change them
So, be patient.
natural.
our practice.
will lead
you
to unselfishness.
To
peace.
121
Ajahn (Thai)
Anapanasati
Anatta
teacher,
from the
Pali, 'acariya'.
mindfulness of breathing
not-self
Anicca
Impennanence
one
Arahant
state
of
enlightenment
Bhikkhu
Buddhist
monk
Cankama
walking meditation
the truth of the
Dhamma
way things
of the Buddha
elucidate the
and
means of realizing
as a direct
expenence.
Dhamma
Dukkha
and imperfection of
conditioned phenomena
volitional action
mind
meditation object
'aggregates'.
The
five constituents
of human
Mara
Melta
evil
Nama-dhamma
Nibbana
(Ski.
non-material
state free
phenomena
from
all
Nirvana) the
suffering
and
Nibbida
disenchantment, world-weariness
Opanayiko
onward
Paa
Parami
Samalha Samadhi
calm, tranquillity
concentration, one-pointedness of mind,
mental
stability
Sampajaa
Sankhara
comprehension, alertness
made up by pre-
existing causes
Sali Sila
mindfulness, recollection
virtuous conduct, morality
(Ski. SUlra)'
Sulla
a discourse of the
Pali
Buddha
as recorded in the
canon
Tanha
by ignorance of
Vnaya
Vpassana