I’m not sure what’s happening after we share merits to the deceased and how about the ritual of pouring water?

The Teaching of Ajahn Suchart.

23 September 2024

Question:  I’m not sure what’s happening after we share merits to the deceased and how about the ritual of pouring water?

Than Ajahn:  Merit is what you have in your mind when you give dāna - you feel a sense of happiness and fulfilment. You can share this feeling for the people who have departed from this world because they exist on these good feelings that you get from giving dāna.

If they are in the position waiting to receive the merit, then you can send it to them by your thought - by saying, ‘I would like to share this merit with this and that persons.’ If the persons are waiting, then they can receive that feelings that you sent to them. You don’t need to use water. You don’t need to have monks to chant for you before you can do it. You don’t need monks to chant ‘anumodana’ before you can share your merits.

You can share your merits as soon as you finished giving dāna. Like when you finished putting food in the bowl and you feel a sense of happiness from that dāna, then you share that sense of happiness for the departed ones. You have to mention who you’d want to share it with otherwise they would not be able to receive it. 

But you don’t need water to do it because water is just a symbol of the happiness that you sent to the departed ones. People don’t understand what this merit is so they use water as a symbol of merit that they share. When they pour the water into a container, it’s like they’re sharing their good feeling from their heart to the heart of the deceased. However, the departed ones might not be waiting for the merits because it depends on how much merits they had made during their life time. If they had made a lot of merits, then they don’t need to wait for our merits because they have their own merits to experience, but if they don’t have merits with them, then they might have to come and wait for the sharing of our merits.

“Dhamma in English, Oct 4, 2018.”

By Ajahn Suchart Abhijāto
www.phrasuchart.com

Latest Dhamma talks on Youtube: 

https://www.youtube.com/channel/UCi_BnRZmNgECsJGS31F495g

Sometimes when I get concentrated, there is fear of becoming crazy because in the past I experienced some clinical depression, it almost made me crazy, how to overcome that?

The Teaching of Ajahn Suchart.

17 September 2024

Question (F):  Sometimes when I get concentrated, there is fear of becoming crazy because in the past I experienced some clinical depression, it almost made me crazy, how to overcome that?

Than Ajahn:  Well, you can be confident that practicing meditation will cure your craziness. It will not make you crazy. The only thing that makes you crazy is because you don’t follow the instructions. So long as you follow the instructions, it’s going to be okay, and if you have any problems you should check with your teacher. Then, you will not go crazy.

If you practice on your own and you start to think on your own, then you can go crazy that way. But as long as you can keep calm and can stop your thoughts, you will never go crazy. You only go crazy when you think too much. So, when you’re afraid, it means you are already thinking, then you should stop that thoughts.

You should use a mantra. Remind yourself, ‘These are thoughts that I should not be thinking about. I should be emptying my mind from those thoughts.’ Then, nothing can make you crazy. The thing that makes you crazy is your own thoughts. You think, and think and think, and then you go crazy with what you think. But if you use a mantra, then you can stop your thinking and you will not go crazy.

Question (F):  I’m diagnosed with OCD (obsessive compulsive disorder), so my mind easily gets stress and panic compared to normal people. In the medical world, it’s due to lack of some certain chemicals in the brain and I have to take some medication, like anti-depressant. After I started meditation, I felt that as long as I can hold the mind and keep being mindful, it works better than the medicine itself.

Than Ajahn:  Yes, you don’t need any medicine to cure your mind. The medicine only cures the body but it doesn’t cure the mind. The cause of your mental problem is in your mind - your lack of mindfulness and lack of right understanding of sensibility.

So, you should try to develop mindfulness and after that, try to learn to think in the way of wisdom or insight. Then, you’ll be able to get rid of your mental problem. You don’t need any medicines. The real medicine is the Dhamma medicine - mindfulness and wisdom (paññā). These are the two Dhamma that can cure your mental illness.

Question (F):  Can it be said that most of mental problems can be cured with meditation?

Than Ajahn:  Yes, because all mental problems arise from the lack of mindfulness. When you have no mindfulness, your mind generates all sorts of emotions and sufferings which you don’t know how to stop - that’s the problem. But you can stop these things by using mindfulness. Just keep using a mantra. 

Eventually, all these things generated by the mind will stop and disappear because the mind stops generating it. As soon as the mind stops thinking, everything will be calm and peaceful. And you will be happy. So, this is the thing you need to do: to stop your mind from thinking. And the only thing that can stop it is mindfulness.

(F):  Okay, thank you.

“Dhamma in English, Sep 7, 2018.”

By Ajahn Suchart Abhijāto
www.phrasuchart.com

Latest Dhamma talks on Youtube: https://www.youtube.com/channel/UCi_BnRZmNgECsJGS31F495g

Why does the mind need to seek inspiration from outside the mind most of the time? When will it start relying on its own goodness?

Question: Why does the mind need to seek inspiration from outside the mind most of the time? When will it start relying on its own goodness?

Than Ajahn:  That’s because we don’t have enough goodness in ourselves yet. We don’t have happiness and contentment in ourselves. So, we need to seek inspiration from those who have the happiness and contentment, like the Buddha and his noble disciples.

We will be able to rely on our own goodness when we’ve attained to the level of a Sotāpanna, or at least to the level of jhāna (samādhi). If you become a Sotāpanna, you definitely will no longer need to rely on other people. You don’t even need to rely on the Buddha or his noble disciples because you know the way to practice properly. You have achieved part of the results, so you are fully confident that you can practice it on your own.

However, it would be good if you have a teacher to guide you because there are problems ahead that you might not anticipate or know how to deal with them. If you have a teacher, you can seek for his/her advice. But if you don’t have any teacher, you will also be able to eventually overcome the problems yourself because you know the method to deal with them. You know where the problems start. The problems all start from your cravings. So, you have to get rid of your cravings and then your problems will be solved.

So, you have to keep practicing. The more you practice, the more you will be able to rely on yourself. The Buddha said, ‘Attā hi attano nātho’ – You are your own refuge. You have to build this ‘attā hi attno nātho’ by keep practicing the triple practices: sīla, samādhi and paññā. Eventually, you will know how to take care of yourself once you see ‘the light of Dhamma,’ when you see the four noble truths appearing in your mind.

Dhamma in English, Aug 25, 2020.

- - -

Question:  Will there be a chance that a Sotāpanna might not encounter Dhamma or the real teachings for his remaining rebirths?

Than Ajahn:  A Sotāpanna already has the Dhamma inside his heart. He has seen the noble truths already. A Sotāpanna knows that his mental suffering arises from his own craving, so his goal is to get rid of his craving. He doesn’t need anybody to teach him. He can progress by himself although it might be slower if he doesn’t have a teacher to guide him. That’s the only difference.

If he has a teacher who has achieved a higher level of attainments, the teacher can guide him. But if he doesn’t have a teacher, he has the noble truths as a standard for him to practise. If he doesn’t have a teacher, he might be slower because he might not know exactly how to get rid of his craving. He might have to go through many trials and errors which will take a longer time. But he knows his goal is to get rid of his craving. He knows that craving is the one that makes him feel sad or unhappy. Then, he will search for the way to the cessation of his craving. For example, when he is sad or unhappy, he will ask himself, “What am I craving for? What do I desire for?” And once he finds the answer, he can find a way to stop that craving.

Dhamma in English, Jun 30, 2016.

By Ajahn Suchart Abhijāto
www.phrasuchart.com

Latest Dhamma talks on Youtube: https://www.youtube.com/channel/UCi_BnRZmNgECsJGS31F495g

Thich Nhat Hanh "You are Both Depression and Mindfulness"

Thich Nhat Hanh
"You are Both Depression and Mindfulness"

~ the May 6, 2008 dharma talk from the Engaged Buddhism Retreat in Hanoi.
https://tnhaudio.org/2019/01/27/you-are-both-depression-and-mindfulness/

This is a 96-minute dharma talk with Zen Master Thich Nhat Hanh from Hanoi during the “Engaged Buddhism” retreat. This is the second talk on May 6, 2008 and the talk in offered in English. We begin with a teaching on mental formations and the roots of our ill-being before moving toward the Four Noble Truths and the Noble Eightfold Path.

Samskara. 

A Buddhist technical term. Means formation. Physical, biological, and mental. What is a formation? Recognizing that all formations are impermanent. When we observe a formation, we should be able to see this impermanent nature.

Mental Formations

In the Plum Village tradition, we talk of 51 mental formations. There are positive formations – compassion, loving kindness, joy, etc. These are wholesome mental formations. As practitioners, can we recognize and help them to manifest? We also have negative mental formations – craving, anger, hate, jealousy, etc. In our practice, we refrain from watering these negative formations. Further, there are also indefinite mental formations – they can be wholesome or unwholesome.
Practicing meditation is a way to recognize the mental formation. Thay teaches examples of how to do this practice of awareness with mental formations. Mindfulness. In the present moment.

Bija

These are seeds we all carry. For example, we have a seed of anger. It may not be present as a mental formation right now, but it is a seed in our consciousness. These seeds can become a mental formation. Learning to water the wholesome seeds so they may arise as a mental formation.

The two layers of consciousness – Store and Mind. The seeds live in store. With the practice, we can water wholesome seeds in store and help them manifest into kind consciousness. Thay teaches this is greater detail along with concrete examples.

Mindfulness of our mental formations. An example of depression. No fighting between mindfulness and depression. It is simply to recognize. And then to embrace with tenderness. This is the energy of depression. And this is the energy of mindfulness. This is our practice. Supporting through non-duality and non-violence. Both seeds are you. You are both depression and mindfulness.

Mindfulness, Concentration, Insight

In the Sutra the Four Establishments of Mindfulness, the Buddha teaches to begin with the body. Today we move into the second realm of practice. Aware of the feelings and emotions. And then take good care of them. Mindfulness has the function to recognize, to hold, and bring relief. It also carries the energy of concentration.

Mindfulness leads to concentration. With concentration, you can take a deep look at your feelings and the. discover the roots of what is. This brings insight – liberation. This only comes if you have strong concentration. This begins with mindfulness.

Roots of Ill-Being and the Noble Eightfold Path

Coming home to the present moment. To recognize ill-being as it is. The first noble truth. Through looking at ill-being, we can discover the second noble truth. Craving. Hate. Ignorance. Wrong perception. Lack of communication. What is the cause of our ill-being? Do we know how to live like a Buddha? To bring a spiritual dimension to our daily life? What are the methods of removing wrong perceptions? Even in the case of war and terrorism.

Consumption, developing countries, large populations, meat industry, and learning to reduce our consumption. From the roots of ill-being we can discover the path. By practicing deeply the first and the second noble truths we can discover the fourth noble truth. Using the Five Mindfulness Trainings to guide us. Protecting life and the practice of love. Thay offers a summary of the Five Mindfulness Trainings.

In the noble eightfold path, the Buddha recommends Right View. This is the insight of interbeing. And once you have this insight, you discover Right Thinking. Right Speech. Right Action.

Engaged Buddhism can be seen in the light of the Four Noble Truths. It responds to suffering. It responds to ill-being. With a noble path. Helping beings in countless ways.

What does it mean, "I take refuge in the Buddha."

 What does it mean, 
"I take refuge in the Buddha."

Listen to the entire dharma talk http://tnhaudio.org/2016/11/01/touching-life-come-home/

The 53-minute dharma talk offered by Thich Nhat Hanh took place at the Lower Hamlet of Plum Village on November 3, 2005.

What does it mean, “I take refuge in the Buddha.” Buddha is the one who is mindful, awake, enlightened. Taking refuge is not believing in a God or deity. We all have a seed of mindfulness, understanding, and love. We can become a person who is fully awake, enlightened, just like the Buddha. Taking refuge is confirming the fact that you can be enlightened. You are a Buddha. This is not a declaration of faith, but a commitment to practice. In every breath we are taking refuge. In every mindful step we are taking refuge.

The way in is also the way out. Our spiritual life should be established in that vision – being truly ourselves. 

Practicing to bring a spiritual dimension into your life. 

Through drinking our tea, preparing our breakfast, or brushing our teeth. These are spiritual acts. Not being caught by the future or the past. This is being a Buddha.

Going home to ourselves. How is this act accomplished? Practicing in a community like Plum Village, everyone is supported by the sangha. This is taking refuge in the sangha. 

We have faith in the community. Helping to build this refuge for others.

Story of when the Buddha was about 80-years old and how he offered the teaching on taking refuge in the island of yourself. Here we can encounter the foundation of ourselves – the island includes the Buddha, dharma, and sangha. This is the practice of Plum Village also.

How do we respond when we are lonely, not feeling like ourselves? Our feelings of fear? Do we know how to practice going home to ourselves? Walking meditation is a method. Can we walk like a Buddha? Enjoying every step. This is a miracle.

The Buddha-nature is within you and through mindfulness, concentration, and insight it is you that is performing a miracle.

It is a practice of enjoyment.

~ Thich Nhat Hanh

You are in Prison, when you are not contented, where you are.

You are in Prison, when you are not contented, where you are.

'For several weeks, one of my fellow monks had been teaching meditation in a new maximum-security prison close to Perth. The small group of prisoners had come to know and respect the monk well. At the end of one session, they began to ask him about his routine in a Buddhist monastery.

"We have to get up at 4:00 A.M. every morning," he began.

"Sometimes it is very cold because our small rooms don't have heaters. We eat only one meal a day, all mixed together in the one bowl. In the afternoon and at night we can eat nothing at all. There is no sex or alcohol, of course. Nor do we have television, radio, or music. We never watch movies, nor can we play sports. We talk little, work hard, and spend our free time sitting cross -legged watching our breath. We sleep on the floor."

The inmates were stunned at the spartan austerity of our monastic life. It made their high-security prison seem like a five-star hotel in comparison. In fact, one of the prisoners was so moved with sympathy for the plight of their monk friend that he forgot where he was and said: "That's terrible living in your monastery. Why don't you come in here and stay with us?"

The monk told me that everyone in the room cracked up with laughter. So did I when he related the incident. 

Then I began to contemplate it deeply.

It is true that my monastery is far more ascetic than the severest of prisons for society's felons, yet many come to stay of their free will, and are happy here. Whereas many want to escape from the well-appointed prison, and are unhappy there. Why ?

It is because, in my monastery, the inmates want to be there; in a prison, the inmates don't want to be there. That is the difference.

Any place you don't want to be, no matter how comfortable, is a prison for you. This is the real meaning of the word "prison." If you are in a job where you don't want to be, you are in a prison. If you are in a relationship where you don't want to be, you are in a prison. If you are in a sick and painful body where you don't want to be, then that too is a prison for you. A prison is any situation where you don't want to be.

So how do you escape from the many prisons of life?

Easy. Just change your perception of your situation into "wanting to be there." 

Even in San Quentin, or the next best thing - my monastery - when you want to be there, then it is no longer a prison for you. By changing your perception of your job, relationship, or sick body, and by accepting the situation rather than not wanting it, then it no longer feels like a prison. When you are content to be here, then you are free.

Freedom is being content to be where you are. Prison is wanting to be somewhere else. The Free World is the world experienced by one who is content. The real freedom is freedom from desire, never freedom of desire.'

***From Ajahn Brahm's book

'Who Ordered this Truckload of Dung?'

Teaching of Ajahn Sundara, Paccuppanna

Teaching of Ajahn Sundara, Paccuppanna

When we start following the Buddha’s path we may fear that we have to be a certain way and that doing something wrong would be terrible and jeopardize our freedom. We begin to see ourselves in a certain way and feel we have to constantly prop up this ‘Buddhist self’ who has to be good and kind – has to play a part, in other words.

But that’s not freedom. The Buddhist teaching of liberation is a free vehicle. It doesn’t have a specific name. The Buddha never called his teaching ‘Buddhism’. 

Liberation is an aspiration that arises naturally when the mind realizes that it is in bondage, caught up in the pain of delusion, hatred and greed. 

The danger with ‘religion’ is that, grasped wrongly, it can take you back to those same things – greed, hatred and delusion. You can see that everywhere in the world.

The Buddha offers a lot of very good, clear guidelines for integrating the path in our daily lives and helping the mind to cultivate qualities that are rooted in kindness and goodness. These guidelines come from his own experience. If we trust the Buddha’s experience, we have confidence in what he teaches. 

Indeed, we can see this for ourselves. When we do, say or think something good, when we manifest qualities that are skilful, healthy and sound, the result will be a happier mind. We don’t need to believe the Buddha to see that. We experience it for ourselves as we apply close attention.

~ Ajahn Sundara, Paccuppanna

#Buddhism #Buddha #religion #Dharma #Dhamma

“If you want to have merits, that is having a good feelings from your giving, then you have to do it while you are still alive. It is like giving blood, when you donate blood, you have good feeling from giving blood.”

 “If you want to have merits, that is having a good feelings from your giving, then you have to do it while you are still alive. It is like giving blood, when you donate blood, you have good feeling from giving blood.”

Question:  I was told that it is better not be an organ donor as upon death the mind will take some times to depart from the body. So, one can still experience pain when the doctor harvests the organ and that causes pain to arise and the mind will be disturbed. Can Ajahn explain? 

Than Ajahn:  Sometimes doctors cannot determine whether you actually have died or not yet.  If you have the wish to harvest your organs, they might presume that you are dead and you might suffer if you are not dead yet.  I don’t know the real situation whether it is true or not. But it’s up to you. You can give up and donate your organs but you don’t have to.  

However, if you chose to donate your organ after you die, you don’t get any result mentally, you don’t get any merit.  If you want to gain merit, you have to give it while you’re still alive, like you give one of your kidneys to someone else, then you can experience the joy of giving.  When you already died, you don’t experience that joy of giving.  

If you donate it before you die, you will experience the joy of giving.  Like if you share one of your eyes for somebody else or share one of your organs or share one of your lungs for somebody else, you can enjoy that joy of giving.  This joy of giving will go with your mind, it will send your mind to go to a better realm, a good realm.  If you donate it after you die, you don’t know anything, you won’t experience any joy from giving.

…….

Question:  Do people who leave inheritance for their children after their death gain merit from giving the gift, or do they have to give the gifts away while they are alive to receive the merit?

Than Ajahn:  They have to give them (the inheritance or gifts) when they are still alive because when they die, they don’t know whether their inheritance will go to these people or not. If they want to have the merits, that is to have good feelings that arise from giving, they have to give them away when they are still alive, so they know that they have given these gifts away. 

It is the same thing with giving your organs to people, if you want to receive the merits, you have to do it while you are still alive, like sharing your kidney with someone or sharing an eye with someone. When you know that the eye you donated goes to another person which makes the person happy, you will feel happy too. If you give (donate) when you are dead already, you won’t know which organs will go to other persons or which organs remain with you, and so this is not a merit anymore. 

If you want to have merits, that is having a good feelings from your giving, then you have to do it while you are still alive. It is like giving blood, when you donate blood, you have good feeling from giving blood.

By Ajaan Suchart Abhijāto

www.phrasuchart.com

Youtube: Dhamma in English

https://www.youtube.com/channel/UCi_BnRZmNgECsJGS31F495g

“The first priority is to make yourself happy. Second is to make other people happy if you can.”

The teachings of Ajahn Suchart Abhijato

“The first priority is to make yourself happy. Second is to make other people happy if you can.”

Male:  When I saw some starving Africans on TV, I was thinking whether one day they could become Buddhists?

Than Ajahn:  I don’t know. It is a matter of chance or kamma.

Male:  You eat one meal a day. I eat more than that but what if you have nothing at all to eat (like some people in Africa).

Than Ajahn:  If you have nothing to eat, you starve, then you die. Even if you have a lot of food to eat, you’ll still die, there’s really no difference. 

Sooner or later we’ll die. What make us what we are today is our past kamma. Our past kamma sent us to be reborn as Thais, as Englishmen or as Africans. It’s up to our kamma.

Once sent by your kamma, you have to play the part that you were given. If you were born as an African and if you were supposed to starve, then you would have to starve. But some smart Africans can run away from starvation like becoming track stars and they earn a lot of money by running in the Boston marathon. This is also kamma.

So you don’t have to worry about things happening in this world or about people in this world. This is how kamma works. If you try to do something about it, you might be able to contribute a little bit but you cannot save the whole world. You may only be able to save one or two persons. This is the way things work, like the sun rising in the East and setting in the West. You don’t want to make the sun rise in the West and set in the East because you can’t do it. You just have to accept things as they are.

What is important is how you react to things that you come into contact with. According to Buddhism, the best way is to leave everything alone. Do what you can but don’t be frustrated when you can’t do what you want to do because it means that you have over-reached your capabilities.

The first priority is to make yourself happy. Second is to make other people happy if you can. If in trying to make other people happy and you become sad when they’re not happy, then you’re doing it wrong. Like I am trying to make you happy and I am happy. I am not frustrated if you cannot be happy, it’s your business. I’ve done my part and I’ve told you how to be happy. If you cannot do it, what can I do?

So this is what you should do. Firstly, you should take care of yourself physically and mentally. Secondly, when you are well and happy, both physically and mentally, then you try to help other people to be happy physically and mentally too. But if you can’t make other people happy, you don’t feel bad, you don’t feel sad because sometimes it’s not possible.

With regards to our mind, we still have plenty of work to do but with regards to our body, we’ve plenty of things already. 

We’ll need a lot more work to take care of our mind because our mind is still restless, our mind is still seeking and wanting. We want to stop our mind from wanting and seeking. We want to stop the mind from having to be reborn.

Rebirth is not good because once you are reborn, you will be accompanied by aging, sickness, death and separation. No matter how well you are born, like as a prince or princess, you’ll still have to get old, get sick and die, you’ll still have to be separated from your loved ones. So it is better not to be reborn, like the Buddha. The Buddha discovered the cause of rebirth: they are craving and desiring. Once he gotten rid of his craving and desire, he didn’t have to come back and be reborn again.

The way to stop your craving and desiring is to meditate and to calm your mind. Once your mind is calm, your mind is happy and feels fulfilled. The mind doesn’t think that it needs to have anything else. When your mind is not calm, your mind will constantly want for something all the time. No matter how much you can get, your mind will never feel full. 

You’ll always want for more but getting more things is not the way to make the mind feel fulfilled. In order to make the mind feel fulfilled, you have to stop your mind from desiring and craving and you have to do it by way of meditation.

Male:  When you can’t put your mind focus on meditation, what happens?

Than Ajahn:  You’ll just keep looking for things to make you happy and no matter how much you get, you’ll still not be happy, you’ll still want for more. And when you die, you’ll have to come back and get more things and do the same things over and over again.

By Ajaan Suchart Abhijāto
www.phrasuchart.com

Youtube: Dhamma in English
https://www.youtube.com/channel/UCi_BnRZmNgECsJGS31F495g

May I ask about suññatā (emptiness)?

Question (F): May I ask about suññatā (emptiness)?

Than Ajahn:  Emptiness is like space. Emptiness means no thing. In order for this place to be empty, what do we do? We have to get rid of everything, right? People have to get out of here. All the things that we put here have to be taken out. Then, this place becomes empty.

Nibbāna is emptiness of the mind. The mind is cluttered with so many things – with our thoughts, our desires, our emotions. These things clutter the mind and make the mind unhappy. The Buddha said that we have to get rid of all the things that occupy the space in our mind. We have to clear everything out of the mind, i.e. clear out all our desires, our cravings, our greed, hate and delusion, our love and fear. We have to get rid of everything that we have in the mind. And the way to do this is to meditate. 

When you meditate, you concentrate your mind on one object such as your breath. If you can keep on concentrating on your breath, your mind will gradually stop creating all these thoughts and emotions.

Everything in the mind is created by the mind itself – by its volition and its memory. You think, you remember, then you start to create all kinds of feelings and emotions about the things that you think about. 

When you stop thinking, everything disappears. Then, the mind becomes empty. When you enter jhāna, that’s when the mind becomes empty but there is a part of the mind which will always remain in there – it will not disappear. What remains is peace and happiness. This is what emptiness is about – the emptiness of the mind.

What you need to do is to meditate. When you meditate you stop creating all the things that clutter the mind, which is your volition or your thoughts. 

You can stop them by using mindfulness, by concentrating your mind on one object. For sitting meditation, the Buddha recommended us to use the breath as the object of concentration to stop the mind from thinking, from creating all the things that clutter the mind.

If you can do this, when the mind stops generating thoughts, the mind becomes empty. When it becomes empty, it enters jhāna. It becomes calm and peaceful. It has no emotion, no hatred, no love, no fear and no delusion. This is the first step of creating emptiness in your mind, creating suññatā. But this is a temporary situation because once you come out of your meditation, your mind starts to generate all kinds of thoughts again. When you see something, when you hear something, you start generating desire or cravings, start having likes and dislikes again.

The next step to do if you want to get rid of the things that clutter your mind is to apply wisdom or insight that the Buddha has discovered that is teaching the mind to stop reacting to what it comes into contact with. Teaching the mind to see that everything it comes into contact with is impermanent. It can cause you suffering or sadness. You cannot control or manage it to always give you happiness because everything comes and goes, everything rises and ceases, everything is impermanent.

If you can see that all things that the mind comes into contact with are anicca (impermanent), dukkha (causing sadness or suffering), anattā (not under your control), then you know that it’s better not to get involved with them. Just know them but you don’t have any attachment towards them. This is wisdom that the Buddha has discovered in order to empty the mind. Then, the mind will be empty of thoughts and emotions regardless of what the mind comes into contact with. 

The mind will be empty like it is in samadhi or in jhāna, without you going into jhāna. This is the way to empty the mind permanently. Once you have this wisdom, then you can always teach the mind not to generate any kinds of emotions, any kinds of love, hatred, fear or delusion. Then, the mind will be empty.

So, there are two steps. The first step is to meditate, to see what it’s like when you clear the mind of all the clutters. You’ll find that you’re much happier without anything. The next step is when you come out of your meditation and you come into contact with things, you teach your mind that it’s better not to have anything or be involved with things that could clutter your mind because they cause you more suffering than happiness. It’s better to be empty – to be empty is happier than to have something. This is wisdom.

This wisdom will teach the mind to let go of everything, and not to desire or crave for anything. Even though the mind still comes into contact with things and people, it has a different attitude towards them. The mind takes them for what they are. They come and go. They rise and cease. Whatever happens to them doesn’t cause any suffering to the mind because the mind has no attachment. It has no desire for them. They can come; they can go; they can leave; they can die because these are the things that you cannot control. It’s like nature. You cannot control nature. You cannot control the sun, the rain, the wind but you can live with them happily. This is teaching the mind to empty everything from the mind.

“Dhamma in English, Aug 14, 2018.”

By Ajahn Suchart Abhijāto
www.phrasuchart.com

Latest Dhamma talks on Youtube: https://www.youtube.com/channel/UCi_BnRZmNgECsJGS31F495g

ON DISENCHANTMENT AND ASSUMPTIONS THAT GET IN THE WAY OF HAPPINESS

ON DISENCHANTMENT AND ASSUMPTIONS THAT GET IN THE WAY OF HAPPINESS

"We all practice for the sake of happiness, for a happiness that goes deeper than ordinary pleasures. But in coming to the practice we often bring assumptions about happiness — how it works, why we're unhappy, what we can do to be happier — assumptions that we're hardly even aware are assumptions because we assume them so strongly. We just take it for granted that they're true. And sometimes they get in the way.
~
Two of the most common assumptions are ones that get most in the way. The first is that we're unhappy because we can't accept the way things are; that the purpose of the practice is to learn more acceptance. In other words, we're essentially neurotic, as in that old distinction between neurosis and psychosis: The psychotic person thinks that two plus two equals five. The neurotic person knows that two plus two equals four, but hates them for it. Our problem is that we simply can't accept the way things are. If we could only learn how to accept that two plus two does equal four and it's perfectly fine, then we'd be happy. And so in that model, the purpose of the practice is to learn acceptance.
~
But even Freud recognized that getting people past their neuroses would not solve the problem of happiness. As he said, it would simply lead them to the level of ordinary, everyday misery. And yet part of the common theory says, well, you have to learn how to accept that because that's just the way things are.
~
Another model is that we're unhappy because we have a sense of separateness. Inside we're divided. Outside we're separate from other people; we're separate from nature. All we need to learn is how to develop a sense of oneness, a sense of interconnectedness, and then we'll be happy. But that's not how the Buddha saw interconnectedness. He saw that the way things are interconnected in terms of cause and effect is actually a cause for suffering. And even a sense of oneness, he says, is inconstant. It contains a subtle sense of stress. If you cling to it, you're going to suffer. There's a passage in the Canon where he describes the highest form of oneness, which is the oneness or non-duality of consciousness, in which you have a sense of consciousness as a totality, containing everything. Yet even that, he says, is inconstant, stressful, and not-self.
~
What these two ideas about happiness have in common is that the way things are out there is already a given, and we're simply on the receiving end of what's given, so we have to learn how to develop the proper attitude to what's already there: Accept and try to find oneness within the way things are. But the Buddha's take on things is different. Reality is only partly a given. 

We are also shapers of our reality. We have an active role in shaping every present moment that we experience.
~
Now, the present moment is not entirely plastic, entirely responsive to everything we want out of it. Some of it is formed by influences coming in from the past, but part of it comes from our intentions in the present moment. In this way we are both producers and consumers. We produce our suffering and then we consume our suffering. We produce our pleasures and we consume our pleasures. Understanding this point helps to open the road to a deeper happiness, because there is a happiness, the Buddha said, that is not produced and not consumed. It just simply is. But the way we keep feeding on the happiness we produce gets in the way.
~
So for him, the purpose of the meditation is not to celebrate oneness or to celebrate acceptance. It's to develop two very different kinds of emotions: disenchantment and dispassion. The Pali word for disenchantment, nibbida, also means distaste, disgust, or revulsion, which may sound strong, but it needs to be strong. 

It's an antidote to our strong attachment to feeding on things. 

That attachment, the Buddha said, is the essence of suffering.
~
The word upadana, which means clinging, also means the act of eating, of taking sustenance. He says that upadana lies at the essence of suffering and stress. So what we need to learn is how to look at the things we feed on until we develop a strong sense that we don't want to feed on them any more…"

❀❀❀

Thanissaro Bhikkhu
Excerpt from "Disenchantment"
~
You can read the entire talk here:

https://www.accesstoinsight.org/lib/authors/thanissaro/meditations4.html#disenchantment

Thich Nhat Hanh’s final mindfulness lesson: How to die peacefully?

 The Art of Dying-----

Thich Nhat Hanh’s final mindfulness lesson: 

How to die peacefully? 

Brother Phap Dung, a senior disciple and monk who is helping to run Plum Village in Thich Nhat Hanh’s absence, speaks about the Thay’s views on dying.

One of the most powerful teachings that he shared before he got sick was about not building a stupa [shrine for his remains] for him and putting his ashes in an urn for us to pray to. He strongly commanded us not to do this. 

To paraphrase his message:

“Please do not build a stupa for me. Please do not put my ashes in a vase, lock me inside, and limit who I am. I know this will be difficult for some of you. If you must build a stupa though, please make sure that you put a sign on it that says, ‘I am not in here.’ In addition, you can also put another sign that says, ‘I am not out there either,’ and a third sign that says, ‘If I am anywhere, it is in your mindful breathing and in your peaceful steps.’”

What have you learned about dying from your teacher?

There is dying in the sense of letting this body go, letting go of feelings, emotions, these things we call our identity, and practicing to let those go.

The trouble is, we don’t let ourselves die day by day. 

Instead, we carry ideas about each other and ourselves.

Sometimes it’s good, but sometimes it’s detrimental to our growth. We brand ourselves and imprison ourselves to an idea.

Letting go is a practice not only when you reach 90. It’s one of the highest practices. 

This can move you toward equanimity, a state of freedom, a form of peace. 

Waking up each day as a rebirth, now that is a practice.

In the historical dimension, we practice to accept that we will get to a point where the body will be limited and we will be sick. There is birth, old age, sickness, and death. How will we deal with it?

What are some of the most important teachings from Buddhism about dying?

We are aware that one day we are all going to deteriorate and die — our neurons, our arms, our flesh and bones. But if our practice and our awareness is strong enough, we can see beyond the dying body and pay attention also to the spiritual body. We continue through the spirit of our speech, our thinking, and our actions. These three aspects of body, speech, and mind continues.

In Buddhism, we call this the nature of no birth and no death. It is the other dimension of the ultimate. It’s not something idealized, or clean. The body has to do what it does, and the mind as well.

But in the ultimate dimension, there is continuation. We can cultivate this awareness of this nature of no birth and no death, this way of living in the ultimate dimension; then slowly our fear of death will lessen.

This awareness also helps us be more mindful in our daily life, to cherish every moment and everyone in our life.

Excerpts from an Interview by Eliza Barclay during Oct 19

Do we have to learn Abhidhamma as a foundation to enhance our practice?

The Teaching of Ajahn Suchart.

14 September 2024

Question: Do we have to learn Abhidhamma as a foundation to enhance our practice?

Than Ajahn:  No I never study Abhidhamma. All you have to study are the 5 principal suttas that I mentioned in our last session, namely: Dhammacakkappavattana Sutta (the Buddha’s first discourse);
Anattalakkhana Sutta; the Fire discourse (Aditta-pariyaya Sutta);
Satipaṭṭhāna Sutta (the foundations of mindfulness); And the Mangala Sutta. These are the suttas that you really need. Unless you want to know more about each Dhamma, then you might have to study more suttas. 

But you don’t need to study the Abhidhamma.

- - -

Question:  Luangphor mentioned that we don’t need to study the Abhidhamma. Please advise the sources where we can study the Dhamma.

Than Ajahn: The Abhidhamma and the other suttas came from the same source. They were from the teachings of the Buddha. The Abhidhamma is the selected teachings. The information in the Abhidhamma is taken from the suttas but it doesn’t provide the situations, such as, where or when the Buddha gave the talks, or to whom he gave the talks to. 

But the content of Dhamma teachings are the same, whether they are in the Abhidhamma or in the other sutta.

You can also go to Luangta’s website to study his teachings or you can go to the website: www.accesstoinsight.org.

There’s another website which I found it very useful when I started studying Buddhism, i.e. the Buddhist Publication Society, Kandy, SriLanka.

They have free books for distribution. They also have many suttas translated into English.

Dhamma in English, Aug 23, 2020.

- - -

Question:  I heard that one should study Buddhism in a systematic way. I don’t know which suttas or books I need to read to start studying Buddhism.

Than Ajahn:  I think from my experience, you need to study about 4 or 5 suttas to get you started. The first sutta is the Dhammacakkappavattana Sutta – the first discourse the Buddha gave. Then, you should study the Anattalakkhaṇa Sutta where the Buddha talked about the 5 khandhas being anattā. Next, the Fire discourse (Aditta-pariyaya Sutta) where the Buddha compares the sensual objects and thoughts to the fire. 

Next, the foundations of mindfulness (Satipaṭṭhāna Sutta). And then, another sutta that you should study is the Mangala Sutta – the 38 ways to reach nibbāna. 

These are all the teachings of the Buddha that you need to study. 

A good source to study the sutta is from the website: www.accesstoinsight.org. You can read all the sutta in the website mentioned.

Dhamma in English, Aug 21, 2020.

By Ajahn Suchart Abhijāto
www.phrasuchart.com

Latest Dhamma talks on Youtube: https://www.youtube.com/channel/UCi_BnRZmNgECsJGS31F495g

“With wisdom, you’ll see that things are just the way they are.”

“With wisdom, you’ll see that things are just the way they are.”

Out of ignorance come thoughts (aviccā paccayā saṅkhārā)—an interconnecting chain of dependent origination (paṭiccasamuppāda). That’s how the mental elements (nāma-khandhas) work.

When a view arises, that view will stimulate thinking. For example, seeing that merit-making is good leads to an idea of going somewhere to make merit; such is a mental formation (saṅkhāra). The mind then acknowledges that thought through consciousness (viññāṇa), which in turn manifests itself as mind-body (nāma-rūpa)—the joining of the five aggregates: form, feelings, memories, thoughts, and consciousness.

The mind makes use of the form, or your body, to carry out its volition of going somewhere to make merit. Out of merit-making, a sense of happiness arises. With happiness comes a sense of appreciation or liking, leading to attachment of repeating the same action, to becoming (bhava), and to birth (jāti). Becoming and birth (bhava-jāti) is equivalent to repeating an action. Being content with one time of merit-making will lead to the next time. Being content with having born in this life will lead you to rebirth after you die and it just keeps on repeating. That’s a brief explanation.

Within the mind, there are many steps of dependent origination involved, starting from:
Out of ignorance come thoughts.
Out of thoughts comes consciousness.
Out of consciousness come mind-body.
Out of mind-body come the six senses.
Out of the six senses comes contact—eyes see forms and ears hear sounds, giving rise to feelings.
Out of contact come feelings.
Out of feelings come cravings.
Out of cravings comes clinging or attachment—longing
for the body (form) to last and trying to hang onto it.
Out of clinging comes becoming—losing the old form
pushes one to look for and replace it with the new one,
generating the factors for rebirth.
Out of becoming comes birth.
Out of birth come sufferings.

Such a cycle keeps on repeating itself endlessly, which all comes down to its root cause. If the root cause is ignorance, it will lead you to think in a way of generating factors and conditions for rebirth and death. Your thoughts will revolve around sensual pleasures, fortune, prestige, and praise.

But if the root cause is towards Dhamma, your thoughts will be about giving, precepts, and meditation practice, helping you to keep on eliminating saṅkhāra —mental volitions.

With your practice, you’ll realise that thoughts are very irritating and tiresome: the more you think, the more your thoughts proliferate and the more agitated you get. If you can stop your thinking, you’ll feel at ease.

Just keep being aware of how things are; that is the best. Whatever you see, you don’t further speculate and just let things be the way they are meant to. You simply leave them be—you don’t form any positive or negative opinions about them. You don’t criticise and so on, which are the result of mental volitions.

When you form opinions, you’ll generate feelings—be they happy, sad, content, or discontent. These feelings will give rise to craving and desire, leading you to take care of things and get involved with other things.

With wisdom, you’ll see that things are just the way they are. 

No matter how much you try to fix or change things, they’ll just revert back to the way they were eventually. If you manage to resolve certain issues today, there will just be more or other issues to resolve tomorrow—it is endless.

All these worldly issues and matters are without end, unlike those of Dhamma. Dhamma will suddenly arise as soon as you’re aware that: you’re being too involved or clouded by certain issues or things; you need to detach yourself from them; and you need to take care of and calm your mind by stopping to proliferate. Then that is considered out of wisdom comes right thought.

By Ajaan Suchart Abhijāto
www.phrasuchart.com

Youtube: Dhamma in English
https://www.youtube.com/channel/UCi_BnRZmNgECsJGS31F495g

Tibetan monks process Superhuman abilities that stun even Harvard Scientists.

Tibetan monks process Superhuman abilities that stun even Harvard Scientists.

When you think of superhuman abilities, Tibetan monks are sure to come to your mind as one of the rare people in this world who have learned to unlock their hidden potentials.

Indeed – these monks are fascinating in many ways, and they possess a deep wisdom about existence and life that surpasses many teachings. They are mostly renowned for their meditative techniques that put many people in awe.

In fact, even Harvard scientists have been puzzled by what these monks can achieve through meditation – things that are established to be impossible for a human to achieve. It seems like they have learned how to control every aspect of their being and thus become superhuman.

This is what Professor Herbert Benson from the Harvard School of Medicine discovered on his journey to the Himalayas in the 80s. His experience with the monks in the remote monasteries is one that still puzzles Harvard scientists.

Benson reported to have observed Tibetan monks meditating in conditions that were impossible to endure – the monks would sit and meditate on a rocky ledge at a height of 15,000 feet and at temperatures that dropped to zero degrees Fahrenheit, wearing almost no clothing to keep them warm.

The meditation technique they used is called g Tum-mo and with it, they are able to raise their body temperature considerably high – being able to even dry cold wet sheets on their backs in freezing temperatures.

“You and I would go into uncontrollable shivering and perhaps even die of too low blood pressure,” explains Benson. “They were quite comfortable there simply by performing their Tum-mo meditational heat yoga.”

Benson wanted to find out what exactly happened in the brains of these monks during this fascinating meditation, so he brought a few in Boston for research. They were astonished to find that during their advanced meditational techniques, the meditators were able to decrease their oxygen consumption by 64%.

To put this into perspective, the oxygen consumption of a regular person drops by 10-15% while asleep, and by around 17% while doing simple meditation. “This was the largest decrease in oxygen consumption that was ever recorded in experiments by a simple restful procedure,” explains Benson.

Which is more, during their meditative state, Benson and his team recorded “a marked decrease in blood flow to the entire brain,” while the brain’s control attention and autonomic functions (like blood pressure and metabolism) became more active.

These monks, after all, are just as human as any of us. Does that mean that we all have such potentials that we are unaware of?

Benson did manage to get something out of his experience with the Tibetan monks – he developed a technique he calls the “relaxation response.” He describes this technique as the “physiological state opposite of stress,” and it serves to decrease the metabolism, blood pressure, heart rate, and breathing rate.

He and his colleagues at the Mind/Body Medical Institute at Beth Israel Deaconess Medical Center in Boston use this technique to treat stress-related illnesses, such as anxiety, mild and moderate depression, excessive anger, insomnia, high blood pressure, heartbeat irregularities, and even infertility.

The relaxation response involves the repetition of a sound, word, phrase, or short prayer while letting go of any intrusive thoughts. “If such an easy-to-master practice can bring about the remarkable changes we observe,” Benson notes. “I want to investigate what advanced forms of meditation can do to help the mind control physical processes once thought to be uncontrollable.”

Many tend to view meditation as something distant, unachievable, or too foreign. However, take the tag “meditation” away and you will see that this experience is very natural and calming.

Whatever truth lies in meditation, it’s the same truth that has made Tibetan monks seem super-human to all of us. And while you don’t have to strive to become superhuman, you can at least invest a few minutes of the day to achieve a healthier state through simple meditation.

https://goo.gl/dqyzRD

Does the bone know pain? Does the skin know pain? Who knows the pain?”

The Teaching of Ajahn Suchart.

2 June 2024

Does the bone know pain? Does the skin know pain? Who knows the pain?”

- - - 

Monk: We know that we have to sit and face the dukkha-vedanā and try to see when the body separates from the mind. It takes more than just an act of will power to do that. How do you separate the mind from the pain?

Than Ajahn:  By going through the 32 parts of the body and asking yourself, where is the pain? Is it in the skin? In the hair? In the bones? Does the bone know pain? Does the skin know pain? Who knows the pain? 

The mind knows pain, but the mind isn’t painful, is it? Who is the one that is experiencing the pain? Who is the one that knows the pain? The one who knows doesn’t experience the pain, it just knows that there is pain in the bone, in the skin, in the flesh, but does the flesh know anything? Does the bone know anything? Does the bone say: let us get away from this pain? 

The bone is not complaining, the flesh is not complaining. It is the mind that is complaining because the mind doesn’t like to see this pain, that is all, but if you can force the mind to see this pain, why not do that? What is so bad about seeing this pain? 

You have to use rational thought to convince your mind that the mind is not affected. The mind is not the one who is being hit with the pain. It is the bone, the skin, the flesh that is being hit with the pain, but they don’t complain, so why should the mind complain? 

If you keep talking like this, eventually the mind will understand and will stop resisting. 

When that happens the mind becomes upekkhā, it is still and not reacting. It just be aware, just know and the mind is peaceful, and while the pain is still there, it is not overbearing. This is the point. You want to teach the mind to let go of the pain. You don’t want to get rid of the pain because the pain is something you cannot get rid of. 

When you get sick, you cannot get rid of the pain, but you can get rid of your resistance, your desire to get rid of the pain, or your desire to run away from the pain. So, you have to tell your mind that the mind is not the one who gets sick. The mind is not experiencing the pain. 

The mind is just the one who observes the pain like a doctor who is observing the pain of a patient. The mind is like a doctor, the body is like a patient, so why is the doctor concerned about the pain of the patient? Because the doctor is delusional, he thinks he is the patient. 

So, you want to separate the doctor from the patient. 

You need to contemplate in real time. Before the pain appears, you are only preparing yourself. You have to contemplate while you are not in the painful state yet, but to pass the test you have to face the pain and use this contemplation to convince your mind to leave the pain alone. 

Once the mind understands that it is not the one who is experiencing the pain, it is the body and the body doesn’t complain. Then why should the mind complain? When that happens the mind will stop resisting. The desire to want the pain to disappear will cease. Then the mind will become peaceful, like in appaṇā-samādhi. 

This is three or four aspects of the body contemplation. 

You have to contemplate the impermanence, the painful aspect of the body, the repulsive aspect of the body, the anattā aspect. Once you have done this, you have finished the body course. 

Then you can go into the next stage which is the mental course because there are still defilements in your mind, other than the defilements in the body. The mind also has the attachment to the defilements in the mind, like atta, a ‘self’. 

What is your ‘self’? You think that there is ‘I, me or mine and myself’. You have gotten rid of your body delusion, you know that it is not in the body, so where is it now? You said it is in the mind, but is the mind really ‘you’ or is the mind just the knower? You have to go and investigate the mind.

“Australian Monks from Sydney, Feb 19, 2015”

By Ajahn Suchart Abhijāto

www.phrasuchart.com

Latest Dhamma talks on Youtube: 

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Ācariya Mun Bhūridatto attains to the Dhamma-element as recounted by Luang Pu Chob

Ācariya Mun Bhūridatto attains to the Dhamma-element as recounted by Luang Pu Chob

When Venerable Luang Por Chob Ṭhānasamo and Venerable Luang Por Mun Bhūridatto were staying in the Chiang Mai area practising meditation together at the Dok-Kham cave near Sahagorn Village, Nam-Phrae Township, Phrao District, an event of utmost significance occured. Although Luang Por Chob was not directly involved in the event, he bore witness to the crucial moment when Luang Por Mun finally realized the Dhamma-element, that is, the moment when Luang Por Mun realized the path and fruit of the Buddha's teachings and ultimately became one of the Arahants of our time.

It all happened on a day in May 1935, around 3 a.m. As Luang Por Chob was sitting in deep meditation, his mind still and sublime, shining brightly immersed in samādhi, all of a sudden, the brightness and stillness of his heart was blown away in an instant. That very moment, he heard a tremendously loud resounding thunderclap, so massive that everything started to tremble and shake. Later on, Luang Por Chob would describe this bang as being as if a nuclear explosion had gone off right next to him. The force was so powerful that everything started to shake as if the whole world was breaking apart and dissolving into the tiniest particles. The whole scene, however, was unfolding solely within his own mind; the outside world remained the same.

Never since he had begun practising, had Luang Por Chob experienced a meditational phenomenon like this. Inwardly examining his mind, he tried to figure out what was responsible for this mindstate. But in the end, he couldn't discover anything unusual. Therefore, he directed his investigation outwards to inquire as to the reason for such a phenomenon to have occured. 

As soon as he sent his mind outward, it shot straight towards the nearby dwelling place of Luang Por Mun. There he witnessed (with his mind’s eye) multifarious male and female devas crowding around Luang Por Mun. There were more heavenly beings than he had ever seen before. Hordes of devas from every single heavenly plane gathered to such an extent that the whole of space - from heaven to earth -  seemed to be completely saturated. Devas from more than a billion galaxies clustered around Luang Por Mun. The brilliance of their luminosity shone so brightly that the entire surroundings of the Dok-Kham cave were flooded with light, fully illuminated by the powerful radiance of virtue. And yet, the luminosity of all the deva gods combined was nothing compared to the mesmerizing brilliance and majestic beauty of Luang Por Mun's own heart; the blazing radiance of his Dhamma perfection exceeded all else. Luang Por Chob would later report that Luang Por Mun's grandeur and beauty was so much brighter and more majestic than could possibly be described in words.

After admiring Luang Por Mun's dazzling brilliance for a sufficient period of time, Luang Por Chob pulled back his mind and thought to himself: "This is certainly due to an important occurrence in the Great Ajahns practice today. I'm quite sure about it!”

The very next day, around 4 p.m., Luang Por Chob went to Luang Por Mun's dwelling place to prepare the wash water for his daily bath. Just as Luang Por Chob was handing his teacher a fresh bathing cloth, Luang Por Mun asked him: “Tan Chob, how is your practise lately?” Luang Por Chob replied respectfully: “My practise is as usual, Venerable Ajahn. But yesterday something happened in my meditation that almost literally blew my mind away. There was an explosion, a bang as loud as if a huge bomb had detonated right next to me. I've never experienced anything like it in my meditation.” Luang Por Mun then asked: “How do you assess the matter?” Luang Por Chob replied: “I started looking for causes in my heart, but couldn't find anything unusual. But when I directed my mind outwards, immediately I saw an incredibly wonderful light emanating from you, more radiant than I have ever seen before.  And on top of that, I have never seen such multitudes of devas gather around you, Luang Por. But still, I don't know why so many devas would have visited you on such a scale.”

Luang Por Mun answered: “The multitude of devas you saw yesterday gathered in such enormous numbers to express their Anumodanā - their emphatic joy and appreciation - to me. 

They congratulated me for realizing the Dhamma-element - the complete liberation from suffering and the end of the samsaric transmigration. From now on, there is no further birth for me. Everything is cut off completely. To the extent that an Arahant is without delusion, that's exactly how I am now without delusion. The explosion you heard was caused by the devas' saluting proclamation of appreciation and recognition. The Anumodanā-blast created by their psychic power, in all likelihood, impacted your mind so violently, that it was properly shaken and catapulted you out of samādhi."

Luang Por Chob later tells us: “At that moment, all of my hair stood on end. I would never have dreamt to ever hear such a statement from Luang Por Mun personally, nor – up to that day – had I ever heard of this term ‘Dhamma-element’ in my entire life. But it kindled such a mental delight (pīti) that all mindfulness and self-control escaped me and tears began streaming down my face. In that moment, I could not find words appropriate enough to do justice to that highest level of Dhammic realization which my revered and beloved Master - who was like mother and father to me - had attained. So I fell on my knees in front of him and bowed low to his feet. 

Kneeling with my chest bent down, staring at his feet, I started crying profusely without any inhibition. I was so stunned and overwhelmed by the fact that he had penetrated to the Dhamma-element and had become a fully-awakened Arahant. Never had I cried so much in my life. I don't know how to describe the feelings in my heart that day. It is too deep a spiritual experience and defies any description.

“Up until that day, Luang Por Mun was generally very strict and would reprimand me if I lost my composure. But however harsh he scolded me, I always took it to heart (that's why I had expected a harsh admonishment on that day). But now he said nothing. He just let me cry, let me express my feelings freely. When I calmed down after a while, Luang Por Mun said to me: "Well, look at that one, Tan Chob!  See how far the mind can go!  Things can be so profound that your mind is so overwhelmed by spiritual joy that it even makes you sob! Isn't that right Tan Chob?" I replied to him: “I am speechless at the idea that you, Luang Por, have finished your work in the Buddha's teachings. That you have overcome all suffering and that now I am left behind and still have to keep practicing. I wish to understand the Dhamma - to see the Dhamma - in this very life, just like you Luang Por!"

Luang Por Mun responded, “If you want to achieve path, fruit and Nibbāna in this life, under no circumstances slacken your efforts. It takes unremitting dedication for the practise. No slacking up, no matter what. Practise as I have taught you so far. If you practise exactly as I have instructed, you will realize to your complete satisfaction path, fruit and Nibbāna in this very life. That, I guarantee you.”

*******

Ācariya Mun Bhūridatto attains to the Dhamma-element as recounted by Luang Pu Chob

Translated by Thiracitto Bhikkhu

https://sites.google.com/site/wideanglewilderness/quotestories/witness

When Venerable Luang Por Chob Ṭhānasamo and Venerable Luang Por Mun Bhūridatto were staying in the Chiang Mai area practising meditation together at the Dok-Kham cave near Sahagorn Village, Nam-Phrae Township, Phrao District, an event of utmost significance occured. Although Luang Por Chob was not directly involved in the event, he bore witness to the crucial moment when Luang Por Mun finally realized the Dhamma-element, that is, the moment when Luang Por Mun realized the path and fruit of the Buddha's teachings and ultimately became one of the Arahants of our time.

It all happened on a day in May 1935, around 3 a.m. As Luang Por Chob was sitting in deep meditation, his mind still and sublime, shining brightly immersed in samādhi, all of a sudden, the brightness and stillness of his heart was blown away in an instant. That very moment, he heard a tremendously loud resounding thunderclap, so massive that everything started to tremble and shake. Later on, Luang Por Chob would describe this bang as being as if a nuclear explosion had gone off right next to him. The force was so powerful that everything started to shake as if the whole world was breaking apart and dissolving into the tiniest particles. The whole scene, however, was unfolding solely within his own mind; the outside world remained the same.

Never since he had begun practising, had Luang Por Chob experienced a meditational phenomenon like this. Inwardly examining his mind, he tried to figure out what was responsible for this mindstate. But in the end, he couldn't discover anything unusual. Therefore, he directed his investigation outwards to inquire as to the reason for such a phenomenon to have occured. As soon as he sent his mind outward, it shot straight towards the nearby dwelling place of Luang Por Mun. There he witnessed (with his mind’s eye) multifarious male and female devas crowding around Luang Por Mun. There were more heavenly beings than he had ever seen before. Hordes of devas from every single heavenly plane gathered to such an extent that the whole of space - from heaven to earth -  seemed to be completely saturated. Devas from more than a billion galaxies clustered around Luang Por Mun. The brilliance of their luminosity shone so brightly that the entire surroundings of the Dok-Kham cave were flooded with light, fully illuminated by the powerful radiance of virtue. And yet, the luminosity of all the deva gods combined was nothing compared to the mesmerizing brilliance and majestic beauty of Luang Por Mun's own heart; the blazing radiance of his Dhamma perfection exceeded all else. Luang Por Chob would later report that Luang Por Mun's grandeur and beauty was so much brighter and more majestic than could possibly be described in words.

After admiring Luang Por Mun's dazzling brilliance for a sufficient period of time, Luang Por Chob pulled back his mind and thought to himself: "This is certainly due to an important occurrence in the Great Ajahns practice today. I'm quite sure about it!”

The very next day, around 4 p.m., Luang Por Chob went to Luang Por Mun's dwelling place to prepare the wash water for his daily bath. Just as Luang Por Chob was handing his teacher a fresh bathing cloth, Luang Por Mun asked him: “Tan Chob, how is your practise lately?” Luang Por Chob replied respectfully: “My practise is as usual, Venerable Ajahn. But yesterday something happened in my meditation that almost literally blew my mind away. There was an explosion, a bang as loud as if a huge bomb had detonated right next to me. I've never experienced anything like it in my meditation.” Luang Por Mun then asked: “How do you assess the matter?” Luang Por Chob replied: “I started looking for causes in my heart, but couldn't find anything unusual. But when I directed my mind outwards, immediately I saw an incredibly wonderful light emanating from you, more radiant than I have ever seen before.  And on top of that, I have never seen such multitudes of devas gather around you, Luang Por. But still, I don't know why so many devas would have visited you on such a scale.”

Luang Por Mun answered: “The multitude of devas you saw yesterday gathered in such enormous numbers to express their Anumodanā - their emphatic joy and appreciation - to me. They congratulated me for realizing the Dhamma-element - the complete liberation from suffering and the end of the samsaric transmigration. From now on, there is no further birth for me. Everything is cut off completely. To the extent that an Arahant is without delusion, that's exactly how I am now without delusion. The explosion you heard was caused by the devas' saluting proclamation of appreciation and recognition. The Anumodanā-blast created by their psychic power, in all likelihood, impacted your mind so violently, that it was properly shaken and catapulted you out of samādhi."

Luang Por Chob later tells us: “At that moment, all of my hair stood on end. I would never have dreamt to ever hear such a statement from Luang Por Mun personally, nor – up to that day – had I ever heard of this term ‘Dhamma-element’ in my entire life. But it kindled such a mental delight (pīti) that all mindfulness and self-control escaped me and tears began streaming down my face. In that moment, I could not find words appropriate enough to do justice to that highest level of Dhammic realization which my revered and beloved Master - who was like mother and father to me - had attained. So I fell on my knees in front of him and bowed low to his feet. Kneeling with my chest bent down, staring at his feet, I started crying profusely without any inhibition. I was so stunned and overwhelmed by the fact that he had penetrated to the Dhamma-element and had become a fully-awakened Arahant. Never had I cried so much in my life. I don't know how to describe the feelings in my heart that day. It is too deep a spiritual experience and defies any description.

“Up until that day, Luang Por Mun was generally very strict and would reprimand me if I lost my composure. But however harsh he scolded me, I always took it to heart (that's why I had expected a harsh admonishment on that day). But now he said nothing. He just let me cry, let me express my feelings freely. When I calmed down after a while, Luang Por Mun said to me: "Well, look at that one, Tan Chob!  See how far the mind can go!  Things can be so profound that your mind is so overwhelmed by spiritual joy that it even makes you sob! Isn't that right Tan Chob?" I replied to him: “I am speechless at the idea that you, Luang Por, have finished your work in the Buddha's teachings. That you have overcome all suffering and that now I am left behind and still have to keep practicing. I wish to understand the Dhamma - to see the Dhamma - in this very life, just like you Luang Por!"

Luang Por Mun responded, “If you want to achieve path, fruit and Nibbāna in this life, under no circumstances slacken your efforts. It takes unremitting dedication for the practise. No slacking up, no matter what. Practise as I have taught you so far. If you practise exactly as I have instructed, you will realize to your complete satisfaction path, fruit and Nibbāna in this very life. That, I guarantee you.”

*******

Ācariya Mun Bhūridatto attains to the Dhamma-element as recounted by Luang Pu Chob

Translated by Thiracitto Bhikkhu

https://sites.google.com/site/wideanglewilderness/quotestories/witness

“If you are not happy, how can you make other people happy?”

 “If you are not happy, how can you make other people happy?”

Layperson:  “Thank you for Luangphor’s explanation especially about mindfulness. It is very clear. It helps me a lot. I’m now 81 years old, so I tend to forget. But when I go up the steps, I’ll remember Luangphor’s words, ‘be mindful, be mindful, be mindful’. So, I won’t fall. Or when I come down the steps, I’ll be mindful and I won’t fall down.” 

Than Ajahn:  “Ok, you’re welcome.”

Layperson:  “Luangphor said that when we are alone, we can’t give mettā. So every time after the prayers, I’ll end with ‘ahaṁ sukhito hontu,’ is this ok?”

Than Ajahn:  “Yes, you can chant any verses but it doesn’t mean anything. It only reminds you what you should do. You have to make yourself happy first before you can make other people happy. If you are not happy, how can you make other people happy? 

So, the purpose of chanting is to remind you what you’re supposed to do. But you are not doing anything when you chant. It’s just a reminder.”

Layperson:  “During my prayers, it’s not me giving mettā to anybody. Is it just a reminder that I must practice mettā?”

Than Ajahn:  “Right. To remind you to practise mettā when you meet people or animals.”

Layperson:  “Oh, yes, to my cats.”

Than Ajahn:  “To your cats, your dogs or any beings. And even to dangerous animals. You should not treat them badly. You should not kill them. But you might have to put them in a safe place so that they don’t hurt other people.”

“Dhamma in English, May 24, 2018.”

By Ajahn Suchart Abhijāto

www.phrasuchart.com

Latest Dhamma talks on Youtube: https://www.youtube.com/channel/UCi_BnRZmNgECsJGS31F495g

When a person is going to die, will he or she know?

 Question: When a person is going to die, will he or she know?

Than Ajahn:  Well, do you know when you’re going die? Usually, most people don’t know, except for those who are highly developed persons, like the Buddha and the arahants. Sometimes, they can see when they’re going die. Like the Buddha, he told Venerable Ananda that he (the Buddha) will die in 3 months’ time. So, some people know when they are going to die. Some people don’t know. It depends on their mental abilities.

Dhamma in English, Aug 16, 2020.

- - -

Question:  Before one’s last breath, will the body be definitely tensed even if he/she is a practitioner?

Than Ajahn:  Whether the body is tensed or not is depending on the mind. If the mind is still attached to the body, the body can become tensed. Because the tension comes from the mind, from the attachment of the mind to the body. If the mind doesn’t attach to the body, the mind is equanimous, calm and peaceful, then the body will not be tensed. 

Question:  Will the mind still be in the body after the last breath?

Than Ajahn:  As soon as the body stops functioning, the connection that the mind is connected to is disconnected. The mind doesn’t stay in the body. The mind is connected by the viññāṇas.

Question:  If the mind still stays in the body after one’s died, when will the mind be gone?

Than Ajahn:  The mind will never be gone in terms of its existence. The mind will be separated from the body. But mind will continue on. It lives as a spiritual being and lives depending on the quality of the mind. If the mind is purified, like the Buddha and his noble disciples, then the mind will not reconnect with a new body. But if the mind is not purified, if the mind still has the 3 cravings: craving for sensual gratification, craving for being, and craving for non-being, then the mind will eventually reconnect with a new body.

Dhamma in English, Jun 13, 2020.

By Ajahn Suchart Abhijāto

www.phrasuchart.com

Latest Dhamma talks on Youtube: https://www.youtube.com/channel/UCi_BnRZmNgECsJGS31F495g

The teachings of Ajahn Suchart Abhijato

The teachings of Ajahn Suchart Abhijato

13 July 2024

“The more and higher level of Dhamma you practise, the more content you’ll be.”

Nuns (bhikkhunı), even if they have attained enlightenment, have to pay respect to monks (bhikkhu) including very junior ones, but not to novices (sāmaṇera). They only have to pay respect to monks and anyone above.

The higher level of Dhamma one has attained, the less self-conceit there should be. Self-conceit doesn’t increase with the level of Dhamma. Conceit has an inverse relation to the level of Dhamma achieved. 

Those who have become enlightened will not be against anything that the Buddha taught or told to perform or practise. A real practice is to lessen the sense of self. 

The higher level of Dhamma you practise, the less sense of self-conceit and self-importance you’ll have, to the extent that they are completely gone.

This very self-conceit is the cause of discontent and suffering (dukkha). When somebody doesn’t act according to your liking, you’ll get unhappy— just as when you’re a boss but being treated as a janitor. 

But if you don’t react, and instead think that it’s their issue. It’s their own shortcoming to see you that way—not being wise enough or able to notice the difference—and there’s nothing you can do. It doesn’t even matter if they see you as a servant, because it is their opinion, their perception. But you know in your heart what and who you are.

Whatever and whoever you are doesn’t mean that others will also have to notice and agree with it. 

However they see you, you’ll still be who you are. The more and higher level of Dhamma you practise, the more content you’ll be. You won’t long for others to treat you in certain ways. When you reach the highest level of Dhamma, there won’t be any craving and desire for anything at all.

I heard that Mae-chee Kaew had such a high level of Dhamma, but she would pay respect to any monks who visited her, no matter how junior they might be. She would pay respect to them due to the worldly conventions—lay people have to pay respect to monks. 

You have to be alert and able to discern that there is supposed reality (sammutti) and transcendental truth (vimutti) in this world, i.e., transcendence vs. conventions.

Luangta Mahā Boowa once wrote in the biography of Luangpu Mun about his answer to a heavenly-being’s question concerning sitting arrangement when monks, including those enlightened ones, meet. 

How do they sit? There were two ways according to Luangpu Mun’s answer.

In a transcendental sense, no one is superior nor inferior to one another. Whoever comes first, just sits in the front. They can sit wherever they want. In a conventional sense, they will have to sit in the order of their number of years in robes (vassa). Even if they’re enlightened, they can’t sit in front of an unenlightened but more senior monk. So it is the same with going on alms round. The more senior but unenlightened monks will be ahead of and lead those more junior but enlightened ones. It is not a concern as the enlightened monks will be able to discern and understand the difference between conventions and transcendence.

It is all a matter of your heart and mind. Nobody might know who or what you are. No matter how many years you have been ordained, you still have to act according to the conventions. It is the same in the case of any child and their parents. Some children are higher than their parents in terms of merit and mind level, but they don’t hold on to the idea that they are wiser or better. 

They still pay respect to their parents and anyone more senior, even with their superior knowledge and abilities, which are a different matter.

People these days tend to be self-conceited. When they gain prestige, they suddenly see little significance in their parents—all because of their delusion. 

But those with wisdom, such as His Majesty the King, when he was with his mother in private, he would still pay respect to her as his mother. But when he was in public, being on his throne, the King’s Mother would have to sit below him. There are many levels of conventions. It is one thing in public and one thing at home or in private. You have to act appropriately, or in line, with the culture and traditions.

It is not a big deal; it is as if you’re acting. You might have to play a lead role in one and a villain in another; you just have to act according to the script. It is only acting. So as long as you don’t get attached to your role, there won’t be any problem. You can plan any role—a beggar, a servant, or a millionaire. It all depends on their request and decision as long as they pay you.

You’re basically an employee. So whatever they hire you to do, then just do it. This is what it means to be detached, but still aware of where you stand, in terms of ranking, and what is virtuous or not, in terms of action. 

When you are in a situation and have to follow certain procedures, then just do it. Don’t think that you are more special than others and need to be treated differently. If they don’t know who you are, how can they treat you properly? Some people mistreat you out of their own ignorance, but they apologise to you once they’ve found out.

There’s no need for you to hold grudges at all, bearing in mind that it’s just how it is with worldly matters. 

Praise and gossip are everywhere, so you have to be ready to accept and live with anything—be it contempt or praise, welcome or indifference. You can even be left to take care of everything yourself. If you don’t expect anything from anyone, then there is no problem.

By Ajaan Suchart Abhijāto
www.phrasuchart.com

Youtube: Dhamma in English
https://www.youtube.com/channel/UCi_BnRZmNgECsJGS31F495g

“If you have the right view, you will think that getting sick, getting old and die is the nature of the body. The body is not you.”

The Teaching of Ajahn Suchart.

29 May 2024

“If you have the right view, you will think that getting sick, getting old and die is the nature of the body. The body is not you.”

Question:  It's described in the Sutta that attainment can be obtained by eradicating 

(1) self views, 

(2) clinging to rites and rituals,

 (3) skeptical doubt in the Buddha/ Dharma. 

Will Venerable Ajahn be able to expound each of these 3 conditions, and to what level of eradication before stream entry is attained?

Than Ajahn:  Basically, first you have to have jhāna or samādhi because if you don’t have samādhi, you don’t have the strength to eradicate your defilements. Without jhāna, the defilements will be too strong. So first of all you need to have jhāna.

Once you have jhāna, you can contemplate so that you have the right view, the right understanding of the nature of the body. The body is such that it is impermanent, it is subjected to getting sick, getting old and die. And the body is not yourself. The body is just a composition of the 32 parts, it is built from the four elements. 

When the body stops to function, it dies and disintegrates because the four element that built up the body disintegrate and go on their separate ways. The fire element goes away, the water element goes one way, the air element goes to another way and the earth element goes to the other way.

If you contemplate and investigate the nature of the body, you will see that the body is just made up of the four elements, and the body is not you. You are the one who thinks, the one who knows, you are not the body. You want to separate yourself from the body. Once you know that the body is not you, then you can let go of the body and accept the truth about the body, that the body has to get sick, get old and die. When you accept this truth, your mind will not be hurt by the sickness, by the aging and by the death of the body. 

If you can do this, it means that you have let go of your attachment of having wrong view. Having wrong view means that you think the body is me, the body is myself, the body will not get sick, will not get old, and will not die. When you have this wrong view, you cling to the body and you have the desire for the body not to get sick, get old and die. So when the body gets sick, gets old and dies, you become sad because you have the desire for it not to get sick, get old and die.

If you have the right view, you will think that getting sick, getting old and die is the nature of the body. 

The body is not you. You don’t have to worry about it, you just let it be. You let the body gets sick, gets old and dies, then you will not be hurt by the body’s sickness or death. You will also come to see that your suffering or stress arises from your own desire – your desire for the body to last, not to get sick, not to get old and die.

If you want to get rid of your stress that arises from your desire for the body not to get sick, get old and die, then you have to see clearly that the body will have to get old, get sick and die and there is nothing you can do about it. The proper thing you can do is to accept this truth. Once you accept this truth, then you will eliminate the stress in your mind because you stop your desire for the body not to get sick, get old and die.

Once you have seen the Four Noble Truth, you will have no doubt in the Buddha because the Four Noble Truth was taught by the Buddha. So if the teaching was taught by him, then he must be the teacher, and there must be a Buddha. It is not something that people created out of nothing. It is the truth that there was a Buddha and this Buddha taught the Dhamma which is the Four Noble Truth. The person who realised the Four Noble Truth is the noble disciple, the one who can get rid of his wrong view, get rid of his attachment to the body, get rid of the desire for the body not to get sick, get old and die. And he becomes enlighten on the first level – on the level of the body and of the feeling. He can let go of the five khandhas – he becomes a Sotapañña. Once he knows that all the stress, all the problems arise from his own desire, then he will not use rites and rituals to cure his problems.

Sometimes when people have problems, they think they have to go and do something to allay it with some forces or spirits to make their problems disappear, but the problem arises from their desire. Suffering arises from our desire to have things going according to our way. Once things don’t go according to our way, we become troubled and we try to fix the problems in some forms of rituals like killing a sheep to make things better. But once you have seen the Noble Truth, then you know that the problem is in your own desire: the desire to be, the desire not to be or the desire for sensual gratification. When you could not fulfil these desires you can become sad or unhappy so you want to cure this sadness by trying to fix it which will still make you sad. You don’t know that these problems are not the root of the problems. The root of the problems are your desires for wanting them to go  according to what you want them to be and when things don’t go according to what you want them to be, you become sad.

If you want to be happy then you just have to leave everything alone. Don’t have any desire for anything. 

Don’t depend on anything to make you happy. So when you don’t get it, you will not be sad because you do not rely on it to make you happy. This is basically what will happen once you contemplate the nature of the body until you see that the stress in your mind is arisen from your desire towards the body and towards other things. 

They cannot behave according to your desire because the truth is that everything rises and ceases. All things come and go.

Once they come, our desire wants them to be with us all the time, we don’t want them to be separated from us. But once can we see that this is not possible then we can stop our desire for them to last forever. 

We accept the impermanence of them, that one day they are going to have to dissolve. Like the body, one day it is going to die. Once you accept it then there will be no stress in your mind, you will feel nothing towards the death of the body. This is basically the practice on the contemplation of the body, on the five khandhas, to let go of them, then you will be free from stress and suffering.

By Ajaan Suchart Abhijāto
www.phrasuchart.com

Youtube: Dhamma in English
https://www.youtube.com/channel/UCi_BnRZmNgECsJGS31F495g