WHO KNOWS THE DHAMMA ? ~ By Venerable Bhikkhu Sujato.

WHO KNOWS THE DHAMMA ?
~ By Venerable Bhikkhu Sujato.

“A mendicant with seven qualities is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a religious donation, worthy of veneration with joined palms, and is the supreme field of merit for the world. 

What seven? 

It’s when a mendicant

1. knows the teachings, 

2. knows the meaning, 

3. has self-knowledge, 

4. knows moderation, 

5. knows the right time, 

6. knows assemblies, and

7. knows people high and low.

And how is a mendicant one who knows the teachings? It’s when a mendicant knows the teachings: statements, songs, discussions, verses, inspired exclamations, legends, stories of past lives, amazing stories, and classifications. If a mendicant did not know these teachings, they would not be called ‘one who knows the teachings’. But because they do know these teachings, they are called ‘one who knows the teachings’. Such is the one who knows the teachings.

And how are they one who knows the meaning? It’s when a mendicant knows the meaning of this or that statement: ‘This is what that statement means; that is what this statement means.’ If a mendicant did not know the meaning of this or that statement, they would not be called ‘one who knows the meaning’. But because they do know the meaning of this or that statement, they are called ‘one who knows the meaning’. Such is the one who knows the teachings and the one who knows the meaning.

And how are they one who has self-knowledge? It’s when a mendicant has self-knowledge: ‘This is the extent of my faith, ethics, learning, generosity, wisdom, and eloquence.’ If a mendicant did not have self-knowledge, they would not be called ‘one who has self-knowledge’. But because they do have self-knowledge, they are called ‘one who has self-knowledge’. Such is the one who knows the teachings, the one who knows the meaning, and the one who has self-knowledge.

And how are they one who knows moderation? It’s when a mendicant knows moderation when receiving robes, alms-food, lodgings, and medicines and supplies for the sick. If a mendicant did not know moderation, they would not be called ‘one who knows moderation’. But because they do know moderation, they are called ‘one who knows moderation’. Such is the one who knows the teachings, the one who knows the meaning, the one who has self-knowledge, and the one who knows moderation.

And how are they one who knows the right time? It’s when a mendicant knows the right time: ‘This is the time for recitation; this is the time for questioning; this is the time for meditation; this is the time for retreat.’ If a mendicant did not know the right time, they would not be called ‘one who knows the right time’. But because they do know the right time, they are called ‘one who knows the right time’. Such is the one who knows the teachings, the one who knows the meaning, the one who has self-knowledge, the one who knows moderation, and the one who knows the right time.

And how are they one who knows assemblies? It’s when a mendicant knows assemblies: ‘This is an assembly of aristocrats, of brahmins, of householders, or of ascetics. This one should be approached in this way. This is how to stand, to act, to sit, to speak, or to stay silent when there.’ If a mendicant did not know assemblies, they would not be called ‘one who knows assemblies’. But because they do know assemblies, they are called ‘one who knows assemblies’. Such is the one who knows the teachings, the one who knows the meaning, the one who has self-knowledge, the one who knows moderation, the one who knows the right time, and the one who knows assemblies.

And how are they one who knows people high and low? It’s when a mendicant understands people in terms of pairs. Two people: one likes to see the noble ones, one does not. The person who doesn’t like to see the noble ones is reprehensible in that respect. The person who does like to see the noble ones is praiseworthy in that respect.

Two people like to see the noble ones: one likes to hear the true teaching, one does not. The person who doesn’t like to hear the true teaching is reprehensible in that respect. The person who does like to hear the true teaching is praiseworthy in that respect.

Two people like to hear the true teaching: one lends an ear to the teaching, one does not. The person who doesn’t lend an ear to the teaching is reprehensible in that respect. The person who does lend an ear to the teaching is praiseworthy in that respect.

Two people lend an ear to the teaching: one remembers the teaching they’ve heard, one does not. The person who doesn’t remember the teaching they’ve heard is reprehensible in that respect. The person who does remember the teaching they’ve heard is praiseworthy in that respect.

Two people remember the teaching they’ve heard: one reflects on the meaning of the teachings they have remembered, one does not. The person who does not reflect on the meaning of the teachings they have remembered is reprehensible in that respect. The person who does reflect on the meaning of the teachings they have remembered is praiseworthy in that respect.

Two people reflect on the meaning of the teachings they have remembered: one understands the meaning and the teaching and practices accordingly, one understands the meaning and the teaching but does not practice accordingly. The person who understands the meaning and the teaching but does not practice accordingly is reprehensible in that respect. The person who understands the meaning and the teaching and practices accordingly is praiseworthy in that respect.

Two people understand the meaning and the teaching and practice accordingly: one practices to benefit themselves but not others, and one practices to benefit both themselves and others. 

The person who practices to benefit themselves but not others is reprehensible in that respect. 

The person who practices to benefit both themselves and others is praiseworthy in that respect.

That’s how a mendicant understands people in terms of pairs.

That’s how a mendicant is one who knows people high and low. A mendicant with these seven factors is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a religious donation, worthy of veneration with joined palms, and is the supreme field of merit for the world.”

Teaching of Luang Pu Doo

Teaching of Luang Pu Doo

Once there was a meditator who commented to Luang Pu Doo, "Brightness in samadhi isn't good, because it is a kilesa and may encourage desire." 

[To give some background, when some people's minds settle down in samadhi, a bright nimitta may appear. I once communicated with a Westerner, follower of Thich Nhat Hanh/Plum Village lineage. He loved to meditate, and he had no idea why this bright blue light would appear in his meditation after his mind became peaceful. It was actually a good sign, which demonstrated he had really great potential and ability. But some meditators would argue that this is samatha and not vipassana]

Luang Pu Doo replied, "It is not wrong to say that it may involve desire. But first, we have to rely on desire [e.g. desire to meditate or enjoy peace and happiness in meditation]. Just do not become obsessed with the brightness or get lost in the nimitta. But instead we should use it to our advantage [to reach a deeper state of samadhi and cultivate wisdom]. 

To use an analogy, it is like walking in the dark. We need fire to light our torch. Or to cross a broad ocean, we need a boat or vessel to sail with. But when you finally reach the shore, you can't use the boat anymore, because you have finally reached land. 

Brightness of mind as a result of samadhi, can be useful to someone with intelligence. 

To cultivate the brightness of paññā on the inside, of which there is no comparison."

As it is mentioned in the Suttas, 

"Monks, there are these four kinds of brightness. What four? The brightness of the moon, sun, fire, and wisdom. These are the four kinds of brightness. The best of these four kinds of brightness is the brightness of wisdom.” [Ābhāsutta, An4.14]

Reflections by Ajahn Mun

 Reflections by Ajahn Mun

People who have studied a lot of the Dhamma and Vinaya—who have learned a large number of approaches together with their many ramifications—when they then come to train their minds, find that their minds don’t settle down easily into concentration. They need to realize that they must first take their learning and put it back on the shelf for the time being. They need to train “what knows”—this very mind—developing their mindfulness until it is super-mindfulness, their discernment until it is super-discernment, so that they can see through the super-deceits of conventional truth and common assumptions that set things up, naming them, “This is this,” and “That is that”—days, nights, months, years, earth, sky, sun, moon, constellations, everything—all the things that thought-formations, the conditions or effects of the mind, set up as being this or that.

Once the mind can see through these effects of the mind, this is called knowing stress and its cause. Once you practice this theme and develop it repeatedly until you are quick at seeing through these things, the mind will be able to gather and settle down. To focus in this way is called developing the path. And when the path reaches a point of sufficiency, there is no need to speak of the cessation of stress: It will appear of its own accord to the person who practices—because virtue, concentration, and discernment all exist in our very own body, speech, and mind. These things are said to be akāliko: ever-present. Opanayiko: When meditators contemplate what already exists within them, then—paccattaṁ—they will know for themselves. 

In other words, we contemplate the body so as to see it as unattractive and visualize it as disintegrating back into its primary properties in terms of the primal Dhamma that is blatantly clear both by day and by night.

When contemplating, you should keep this analogy in mind: When people grow rice, they have to grow it in the earth. They have to go wading through the mud, exposed to the sun and rain, before they can get the rice grains, the husked rice, the cooked rice, and can finally eat their fill. When they do this, they are getting their rice entirely from things that already exist. In the same way, meditators must develop virtue, concentration, and discernment, which already exist in the body, speech, and mind of every person.

(Ajaan Mun Bhūridatto)

A Heart Released

“Each teacher uses different techniques when he teaches the teachings of the Buddha, but the teachings contain the same ingredients, that is the Noble Eightfold Path.”

 The teachings of Ajahn Suchart.

“Each teacher uses different techniques when he teaches the teachings of the Buddha, but the teachings contain the same ingredients, that is the Noble Eightfold Path.”

⋆ ⋆ ⋆

Question: There are so many masters and so many techniques of meditation, I don’t know which one to practice.

Than Ajahn: This is the same question with the story during the Buddha’s time where a man had asked a question before the Buddha passed away. The Buddha was lying on his bed when this man came and asked the Venerable Ananda (the caretaker of the Buddha) permission to ask the Buddha. Venerable Ananda had said no to him and told him that this wasn’t the right time because the Buddha was about to pass away, so he shouldn’t disturb the Buddha. 

The Buddha had heard the conversation and told Venerable Ananda to let the man in. This man had asked the same question that you’ve just asked. This man had asked the Buddha that there were many teachers who taught many different teachings, and so, how can he be sure which one was the right teaching. The Buddha didn’t say that his teachings are the right one. The Buddha has said that any teachings that contain the Noble Eightfold Path is the right teaching. 

So, if anybody teaches the Noble Eightfold Path: sammā-diṭṭhi (right view), sammā-saṅkappo (right thought), right action, right speech, right livelihood, right exertion, right mindfulness, and right samādhi, then this is the right teaching that will lead one to the cessation of all forms of suffering. That was what the Buddha had replied. 

So, look for the Noble Eightfold Path which comes in many different guides, shapes and forms. 

Sometimes, it comes in the form of charity, morality and meditation. Sometimes it comes in the form of morality, samādhi and paññā. These are the Noble Eightfold Path. You have to understand that they are the same things. Sometimes it’s being expanded; Sometimes it’s being contracted to shorten it.

- - -

Question: How about when people use different styles of teachings like Theravada Buddhism, Zen teachings or Tibetan teachings? 

Than Ajahn: That’s up to individuals. Buddhism is like a restaurant. There are many different cooks or chefs. Each chef prepares the food differently but he or she uses the same ingredients. The chef uses meat, vegetables, salt and pepper. It’s the same way with Buddhism. Each teacher uses different techniques when he teaches the teachings of the Buddha, but the teachings contain the same ingredients, that is the Noble Eightfold Path.

Youtube: “Dhamma in English, Nov 9, 2018.”

By Ajahn Suchart Abhijāto

www.phrasuchart.com

Latest Dhamma talks on Youtube: 

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

OPEN AWARENESS, OPEN MINDFULNESS by Āyasma Aggacitta.

Here’s sharing an article by Bro Piya Tan where he shares his understanding of the terms Open Awareness and Open Mindfulness, his experience on the application of the meditation techniques taught by Āyasma Aggacitta and his appreciation of the teachings of Āyasma Aggacitta.

OPEN AWARENESS, OPEN MINDFULNESS

Malaysian Buddhist Meditation that works

One of the signs of a living religion is that it renews itself. Buddhism is renewed locally by Āyasma AGGACITTA (the one with the foremost mind), a Malaysian Theravāda forest monk of Burmese training. His usage of Āyasma translates as “venerable,” better than Bhante, usually rendered “Sir,” a common mode of addressing seniors for both the laity and the monastic. 

Understandably, Aggacitta prefers being addressed as Āyasma so that we remember him as a monk, which is deeply admirable.

Recently, Aggacitta has introduced new terms during his ongoing teachings on Buddhist Dhamma and meditation, that is, the terms, OPEN AWARENESS and OPEN MINDFULNESS. The most remarkable aspect of these terms is that they are very simple yet effective meditation techniques, especially helpful for the beginner, also for advanced meditators when they have any kind of difficulties in their practice, and mental healing for those who need it.

ALWAYS AWARE

Firstly, OPEN AWARENESS (OA) simply refers the “present-moment” state of our being, that is, ongoing workings of the 5 physical senses and the mind. Whether we know it or not, our 6 senses (the 5 physical senses and the mind) are always seeking and processing their relevant sense-objects, even as we read this. In fact, even when we are asleep, our senses are still capable of sensing.

Here, let me venture to say (as I understand the suttas and myself) that, during sleep, the MIND is not aware of the physical sense-activities or “sensations.” However, it may still be aware of itself: that is why we dream. The mind, too, may fall asleep, become unaware of itself (like during deep dreamless sleep or when we are unconscious). This is when the subconscious or bhav’aṅga (the life-continuum) takes over. Otherwise, we are dead, since it has been reborn into a new existence.

BEING PRESENT

The most beneficial part is what we do with OPEN MINDFULNESS (OM), which is where Aggacitta’s years as a meditation practitioner guided by strict Vinaya observance has blessed us with his genius of a remarkably simple yet effective meditation technique.  OM is, simply, being present, here and now, with whatever we are SENSING (the 5 physical senses) or MINDING (the mind).

Understandably, we cannot humanly Be MINDFUL of all the 6 sense-activities or “sensations,” even if and when they are actually occurring, say, even now as we are reading this reflection. We can only choose ONE of these sensations, any one, especially the most dominant one.

ENGAGING

For example, right now, as I write this, my attention is on the letters and words appearing on the computer screen. I watch them, as each of them magically appear onscreen. I am also aware of the soft gentle clicks of my mechanical keyboard. That, too, sounds interestingly engaging. 

Occasionally, I notice my thoughts. But they are too fast for me to perceive transforming themselves through my body (arm, fingers, etc) knowing which key to hit at some speed into this reflection. In short, I am enjoying what I am doing.

TIKKI’S CALL

Then, my cat, Tikki, will meow at me, which usually means she wants some water. When she paws me (touches me with her paw), it means she is really hungry. Here I am writing this important reflection or working on a translation.

Let me say that the thought “What an annoying cat!” never arises. Instead, I hear the words: “Compassion break!” Compassion for myself, too, that is, since I need a break from looking at the screen too long, from sitting too long. I answer Tikki’s call.

OPEN AWARENESS YOGA

Similarly, when I do my senior yoga, which combines Buddha Namaskar (a buddhified form of Suriya Namaskar) and half a dozen other postures (asana) to exercise all my limbs, especially by neck and lower back). I will hold each stage of a posture to 2 recitations of “namo tassa bhagavato arahato sammāsambuddhassa,” totalling 3 rounds.

This yoga also helps me exercise with Open Mindfulness. When I think I have forgotten the 2nd round (dutiyam pi) I will do that round “again.” This exercise also keeps me in tandem with my bodily postures. 

I do this every day before the sun sets, also as a kind of Buddha Puja. This is my own understanding and practice of Open Mindfulness.

AGGACITTA’S TEACHING

Aggacitta tells us in his excellent talks—well presented with graphics, slides and snippets of relevant teachings, making it all fun to watch—that he spontaneously came up with the idea of differentiating between Open Awareness and Open Mindfulness. From my own understanding of what I have watched of Aggacitta’s teaching videos, I can say that Open Awareness simply refers to the “CONTACT” of sense-faculty, sense-object and sense-consciousness.

He teaches us that what we experience is an OBJECT (sight, sound, smell, taste, touch, thought). How we react or respond to this experience—whether we see it as pleasant on unpleasant—is the SUBJECT. “Neutral feeling” is usually only known through inference (we will not discuss this to keep this simple.)

IS THIS TAUGHT BY THE BUDDHA?

Aggacitta explains how he searched the suttas to see if his ideas are sutta-based. Happily, we see their roots in at least 2 well known and important teachings, that is,

(1) The Maluṅkya teaching (S 35.95) and the Bahiya teaching (U 1.10):

“In the seen, there is only the seen; in the heard, only the heard … .” (SD 5.9; SD 33.7).

(2) The Bhadd’eka,ratta Sutta series (M 131-134), where we find this famous verse and teaching:

Let one not pursue the past | nor hold fond hope for the future.

For, the past is gone, | and the future has not yet come.

Only the present state | (as it arises) one sees that with insight (tattha tattha vipassati).

(M 131, SD 8.9)

 SEE WITH INSIGHT

Aggacitta has not mentioned any canonical Pali equivalents for “Open Awareness” or “Open Mindfulness.” However, from the suttas quoted above, we may conclude that the Pali for the action behind Open Awareness is PHASSATI (“touches” in terms of sense-contact or stimulus), and behind Open Mindfulness is VIPASSATI (see clearly, with insight), from which we get the noun VIPASSANĀ.

Aggacitta’s remarkably simple and effective meditation techniques, I predict, will create a new tidal wave in modern meditation, for which we must credit him, also because he has diligently been living as a Dhamma-Vinaya monk, which is very rare today, free of titles and other worldly burdens. He does Malaysian Buddhists (who follow the historical Buddha), and his Burmese teachers and friends proud. Surely, we may envision him as a Malaysian Mahasi (MM) Sayadaw.

When I first met Aggacitta some 4 decades ago, he was a young reticent monk. We have grown significantly older: we have to continue his Dhamma teachings.

At least, we now have less excuse to complain about difficulties in meditation.

Sadhu.

fb210624 ©piya

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This is an edited video of the online event Sunday Afternoon with Āyasmā Aggacitta held on 21 February 2021 where Āyasmā began by explaining why he changed open awareness to open mindfulness. The event is a live Q&A session where yogis can discuss their practices with Āyasmā. It is a spin-off from the online Mindful Awareness & Serenity Retreat organised by Sāsanārakkha Buddhist Sanctuary in November 2020.

Here's the link for the video: https://youtu.be/3Q1lFZ7DBtA

With mettā💕

The teachings of Ajahn Suchart

The teachings of Ajahn Suchart

7 October 2023

Question:  How to contemplate on the body?

Tan Ajahn:  Contemplation of the body has many aspects. The first aspect is to contemplate on the impermanent nature of the body. The body is constantly changing. It will never be the same. When it was young, the body will start to grow to become a grown up. After it has reached its full grown up period, it’ll then start to get old, get sick and die. This is how you look at the body. It’s to remind yourself that the body will get old, get sick and die. 

The second aspect of the contemplation of the body is to look at the body as without your self. 

There’s no ‘you’ in the body. The body is just a product created by your parents. You are the spirit that comes and possesses the body. So, you shouldn’t be afraid of the impermanent nature of the body. If you know that you are not the body, when something happens to the body, you know that it can’t hurt you. But if you’re deluded and thought that the body is you, when something happens to the body, you’ll think that it’s going to hurt you. This is what you have to contemplate on. This is the second aspect of the contemplation: ‘not-self.’ The body is not your self. The body is a product created by your parents. The body is made up of the 4 elements: earth, water, fire and wind. When they combined, it creates a body with the 32 parts, like the hair of the head, hair of the body, nail, teeth, skin, flesh, bones, organs, heart, lungs, liver, kidneys, intestines, etc. This is how you should contemplate on so that you can see that there’s no such thing as your self in the body. The body is just a product made up of the elements which eventually will decompose and return back to become the 4 elements. But you don’t decompose with the body. You’re the one who thinks, the one who contemplates. The one who contemplates doesn’t die with the body. If you keep contemplating on this aspect, it’ll become clearer and clearer, and eventually you’ll be able to let go of the body. You’ll see the body as not your self. 

The third aspect of the contemplation is to look at the unwholesome or repulsive parts of the body. If you see somebody as good looking, you’ll be attracted to him or her, and your sexual desire will arise. You’ll then want the person to make you happy. But that person who looks attractive on the outside has a lot of things inside his or her body which are not good looking.  

If you can see the organs, the bones, the skeleton inside the body of that person, you can stop your attraction to his or her body and stop your sexual desire. Then, you can live alone. You don’t need to have a partner to make you happy. You can be happy by doing meditation, by living alone. This is the third aspect of the contemplation of the body. It’s to look at the body as asubha. Asubha means looking at the body as not good looking, not beautiful, not attractive. 

“Dhamma in English, Jul 4, 2018.”

By Ajahn Suchart Abhijāto

www.phrasuchart.com

Latest Dhamma talks on Youtube: 

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

Changing of Religious Label Before Death Ven Dr K Sri Dhammananda Maha Nayaka Thera

Changing of Religious Label Before Death
Ven Dr K Sri Dhammananda Maha Nayaka Thera

Merely to believe that there is someone to wash away our sins without suppressing our evil state of mind, is not in accordance with the Teachings of the Buddha.

Very often we come across cases of people who change their religion at the last moment when they are about to die. By embracing another religion, some people are under the mistaken belief that they can 'wash away their sins' and gain an easy passage to heaven. They also hope to ensure themselves a simple and better burial. For people who have been living a whole life-time with a particular religion, to suddenly embrace a religion which is totally new and unfamiliar and to expect an immediate salvation through their new faith is indeed very far-fetched. This is only a dream. Some people are even known to have been converted into another faith when they are in a state of unconsciousness and in come cases, even posthumously. Those who are over zealous and crazy about converting others into their faith, have misled uneducated people into believing that theirs is the one and only faith with an easy method or short-cut to heaven. If people are led to believe that there is someone sitting somewhere up there who can wash away all the sins committed during a life-time, then this belief will only encourage others to commit evil.

According to the Teachings of the Buddha there is no such belief that there is someone who can wash away sins. It is only when people sincerely realize that what they are doing are wrong and after having realized this, try to mend their ways and do good that they can suppress or counter the bad reactions that would accrue to them for the evil they had committed.

It has become a common sight in many hospitals to see purveyors of some religions hovering around the patients promising them 'life after death'. This is exploiting the basic ignorance and psychological fear of the patients. If they really want to help, then they must be able to work the 'miracles' they so proudly claim lies in their holy books. If they can work miracles, we will not need hospitals. Buddhists must never become victims to these people. They must learn the basic teachings of their noble religion which tells them that all suffering is the basic lot of mankind. The only way to end suffering is by purifying the mind. 

The individual creates his own suffering and it is he alone who can end it. One cannot hope to eradicate the consequences of one's evil actions simply by changing one's religious label at the door-step of death.

A dying man's destiny in his next life depends on the last thoughts which appear to him according to the good and bad kammahe had accumulated during his current lifetime, irrespective of what type of religious label he prefers to do himself at the last moment.

【🌷Fabush 🌷】

The Buddha once said: Of all the offerings, the offering of the Dhamma is the most auspicious offering.

For better living conditions, one must create the right cause. The right cause is through giving.  Giving does not necessarily involve money.

Do three good deeds every day. Acts of kindness will generate the good results.  It is not difficult to do three good things every day- Being kind, seeing only goodness, harbouring good intention, bearing only good thoughts in every single moment, having good intentions arise, all actions done whether through body, speech and mind are for the benefits of others. With all these virtues, one can accumulate a lot of good merits in a day.

“It’s very difficult to study and to analyze kamma in its entirety.”

 The teachings of Ajahn Suchart.

15 October 2023

“It’s very difficult to study and to analyze kamma in its entirety.”

⋆ ⋆ ⋆ 

Upāsikā: When you said about kamma, is it also kamma when I face some good luck or bad luck in this life? Is it the action of kamma?

Than Ajahn: Not always. There are many other factors that cause you to be happy or sad. Sometimes it’s accidental, like when you go for a walk and you slip, this is not kamma.  

Upāsikā: Many people said that it’s your bad kamma when something happens.

Than Ajahn: No. There are many things that are not kamma. For instance, if you’re involved in an accident, it’s not kamma. 

Upāsikā: There is a myth going around that things happen due to karmic reason. 

Than Ajahn: Some people have the theory that whatever happens, it is because of their kamma. If you want to speak in general term, yes, it is kamma because whatever you do is kamma. If you slip while walking, it’s because you go for a walk. If you don’t go for a walk, you don’t slip. That’s kamma already. Kamma means action. So, whatever you do is kamma. 

Upāsikā: Some people say it’s the collective kamma. 

Than Ajahn: Things happen together. You just happen to be there at the same time. That’s all.

Upāsikā: Does it have anything to do with kamma?

Than Ajahn: It has nothing to do with the past. 

Upāsikā: Are nature also considered as other factors? 

Than Ajahn: Yes. It’s natural causes, like the body – whether you have good or bad kamma, it’s going to get old, get sick, and die. The body of the Buddha died, got old, got sick, just like your body and my body.

Upāsikā: People said that if one has sickness, it’s because of his kamma. 

Than Ajahn: If you have more sickness than normal, then it’s your past kamma. If you’re born and not equipped with all the 32 parts, this could be your bad kamma. However, it maybe also just biological problems. So, there are many factors. Don’t worry about it. 

The Buddha has said that it’s very difficult to study and to analyze kamma in its entirety. So just know the general form of kamma which simply is: if you do good, you’ll feel good; if you do bad, you’ll feel bad; and whatever happens to you, good or bad, sometimes they are the results of your good kamma and bad kamma, sometimes they are not.  

Youtube: “Dhamma in English, Nov 9, 2018.”

By Ajahn Suchart Abhijāto

www.phrasuchart.com

Latest Dhamma talks on Youtube: 

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

“I am the owner of my kamma”.

The teachings of Ajahn Suchart

7 September 2023

“I am the owner of my kamma”.

Question:  “The 5 khandas are not-self. But why are we the owner of our kamma?”

Than Ajahn:  “Kamma and khandas are two separate things. Kamma is our actions. We are the owner of our kamma means, ‘Whatever action we do, we have to pay for it.’ If we do good kammas, we will reap the benefits from the good kammas. If we do bad kammas, then we reap the consequences of the bad kammas. So, no one takes up your consequences. It’s you who do the kammas and who have to accept the consequences of your kammas. This is the meaning of, ‘I am the owner of my karma'. 

The khandas are the things that the mind has and comes involved with, like the body – the mind comes to possess the body. This is only temporary ownership because the body is impermanent. After a while, the body will die and then you can no longer claim that the body belongs to you anymore. 

The nāma-khandas are part of your mind but they keep changing, keep evolving. They keep rising and ceasing. Like your thought, it keeps thinking, you keep changing about your thoughts: you think about this thing and then you think about that thing. 

If you don’t have mindfulness, you cannot control them. If you have mindfulness, you can control them temporarily but not all the time. If you have wisdom, you can guide your thinking to think correctly. You can do this using the nāma-khandas.”

Q&A, May 31, 2017

By Ajahn Suchart Abhijāto

www.phrasuchart.com

Latest Dhamma talks on Youtube: 

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

"A GRADUAL DISCOURSE" ~ By: Venerable Aggacitta

 "A GRADUAL DISCOURSE"
~ By: Venerable Aggacitta

Buddhists believe in the act of performing actions that will allow them to make or acquire good merits. There are many types of merits. On Wesak Day, I gave a talk during which I mentioned that giving dana is only one of the lower forms of merit making. Today, Mr Tan and his family have invited us here for pindapata which is a form of dana. During dana, if the precepts of both the sponsor and the recipient of the dana are pure, then the merits obtained will be higher. This is the reason why we normally recite the 3 Refuges and the 5 precepts before the dana proper so that higher merits can be obtained. 

On Wesak Day, I told you the story about our Bodhisatta Velama who donated 84,000 units each of various types of items but gained merits that was not even comparable to the merits obtained if one were to just offer a simple meal to a sotapanna (first stage saint). This was because he lived in a period when there was no Buddha, no BuddhaDhamma and no Sangha. I also mentioned that the merits obtained from giving dana to someone who has attained the first stage of sainthood, the second stage and so on are 100 times progressively greater. This list ends with dana to a Paccekabuddha, a Sammasambuddha and the bhikkhusangha headed by the Sammasambuddha. An even higher form of merits than all this is obtained when we accept the 3 Refuges and uphold the 5 Precepts. Thus, when you recite the 3 Refuges, you are already aiming for the higher form of merits even before you start your dana. 

When you offer dana, you are only paving the way for a prosperous life for yourself in this endless cycle of birth and death. For example, Mr Tan’s children must have been very generous in their past lives for them to be reborn here where they can enjoy their parents’ wealth. 

Unfortunately, many children born with silver spoons in their mouths do not know how to retain and appreciate their good fortune, for unlike their parents who have had to work hard for it, they don’t know how difficult life can be and are often spoilt. 

Venerable Hye from Penang once told a sad case about a young man who was born into great wealth. He very quickly squandered away all his inheritance on all sorts of vices. When he was wealthy, so many “friends” who willingly helped him spend his money surrounded him. 

However, when he was no longer rich, he found that his so-called friends soon deserted him. 

That is why, in the western world, we have heard of cases where certain rich people have willed their enormous wealth to their beloved pets rather than kith and kin, for animals offer “unconditional love”, unlike humans who frequently have hidden agendas. 

There was a Thai lady who was a grocer and a moneylender as well. She was a ruthless moneylender who charged high interest rates and whenever an opportunity arose that was to her advantage, she would frequently commit unwholesome acts at the expense of others. 

Once, for example, she accused a little girl of not paying for some groceries, when in fact she had already done so. At her insistence and through her lies, she caused the little girl to receive a caning by her mother. This lady continued to do many unkind and dishonest acts in order to further accumulate her wealth. 

As a consequence of her unwholesome kamma, she suffered terribly when she was dying. Her body started rotting and maggots were already beginning to eat into her flesh even though she was still alive. As she was such a wealthy lady, her relatives began to crowd around her deathbed like vultures, hoping to get a share of her wealth even before she had taken her last breath. 

Despite being the last few weeks of her life, she refused to tell them about their inheritance. An Ajahn was called in to mediate the situation. This Luang Por Jaren (author of The Law of Kamma) had supernatural powers and knew about the lady’s past misdeeds. He asked the relatives to leave his kappiya and him alone with the lady. He then told the lady that the time had come for her to die and if she still clung on to her wealth and refused to forgive her greedy relations, she would be reborn in the hell realm and suffer terribly. The lady then confessed and told of her fears and anger that her relatives were there only because they coveted her wealth and not because they actually cared for her. She then said that she would prefer to donate her wealth entirely to the Luang Por. He declined the offer and further enlightened her on the Dhamma, advising her to stop clinging on and to let go. After some time, she finally understood and agreed to distribute her property. 

The act of dana that you perform is only to pave a prosperous future for yourself within the cycle of birth and death, and even then, it need not necessarily be a happy one. However when you accept the 3 Refuges, listen to the Dhamma, breathe the Dhamma and live in the Dhamma, this will better enable you to get out from the never-ending cycle of samsara. And if you are lucky enough to live in a period where there is BuddhaDhamma, this is an opportunity not to be missed. The Buddha said that when you perform dana, you will be reborn into prosperity and when you keep your precepts, you will be reborn into a good existence. However, if you perform dana and do not keep your precepts, you may become a pampered pet animal belonging to a wealthy person. If you perform dana and keep your precepts as well, you can be reborn as a wealthy human or even into the heavenly realm. 

However, all these rebirths no matter how good they are, are still a part of the cycle of birth and death. 

They are impermanent. The Buddha further advised us not to be satisfied with just these but to endeavour and practise the Noble Eightfold Path to perfection so that we can get out of samsara. During the Buddha’s time, many lay people managed to reach the first and second stages of sainthood. However, unlike monks, these people usually did not need to meditate—they achieved enlightenment just by listening to the Buddha preaching, probably due to their past accumulated virtues. Many of them renounced their lay life and entered the forest to meditate intensively to achieve full enlightenment. 

Sappurisadana (A Virtuous Person’s Dana) Sutta (AN 5:148), describes the five factors necessary for a person to perform a good dana:- 

One believes in kamma-vipaka when giving. 

One gives respectfully, for example, one should not throw the food down roughly. 

One gives appropriately at a suitable time. If you give food way past the noontime allowable to the monks, they will not be able to partake of the dana. If you give cash directly to the monks into their almsbowls, their precepts do not allow them to accept it. It would be more appropriate to entrust it to their trustees (kappiyakarakas). 

One gives wholeheartedly. If you donate just because you were coerced into it or obliged to do so, and not because you really want to, the quality of the dana will be inferior. 

In performimg the dana, one must not harm oneself (by breaking any of the five precepts) or others (by hurting them physically, verbally or emotionally). For example, you should not deliberately slaughter an animal just to provide food for the Sangha.

Whenever a person gives, regardless of the way they go about doing it, the fact remains that the meritorious act of dana has taken place and that wholesome kamma will bring about wealth and prosperity when conditions are ripe. However, a virtuous man’s dana produces the following ‘extra’ merits. 

When you perform dana and have faith in kammavipaka, you give with a happy heart, which shows up in your radiant smiling face. When your kamma ripens you are reborn as a beautiful, comely being. 

When you give with respect, you will be able to command the loyalty, respect and commitment of your spouse, children, colleagues and workers. 

When you give at a correct time and place, windfalls and prosperity will arrive at an opportune time for you. 

When you donate with an open heart, you will be able to enjoy the wealth that comes by you. 

There are people around who are so rich but so miserly. They don’t know how to make use of even a small portion of their wealth to live comfortably. This is a result of having given, but not wholeheartedly. 

When you do not cause harm in order to perform dana, your prosperity remains with you for a long time, for example, you don’t get robbed, and your property is not depleted because of the government or calamities such as fire, flood, and earthquake. 

I hope that whenever you perform dana, you will bear these 5 factors in mind. Remember also to take the 3 Refuges, keep your precepts well and, whenever you have the opportunity, come and learn meditation at our centre.

Sadhu ...... Sadhu ...... Sadhu .........

“Antidote for sexual desire and anger.”

The teachings of Ajahn Suchart

10 October 2023

“Antidote for sexual desire and anger.”

⋆ ⋆ ⋆ 

Question: What is the antidote for sexual desire and anger?

Than Ajahn: The antidote for sexual desire is the perception of the body as not being good looking. Look at the negative side of the body. Look at the part that is not attractive. We call this ‘asubha contemplation.’ 

The body can be perceived in many forms. When one is alive, the body is good looking. But when one dies, the body doesn’t look good anymore. So, every time when you have sexual desire, if you can think about the body turning into a corpse, then you’ll say, ‘The body is not attractive.’ Or if you can, you imagine the parts under the skin. Under the skin, there are so many parts of the body that you haven’t seen or you don’t see, such as the skeleton. 

When you look at someone’s face, think of what’s under the face, under the skin. You’ll see the skull, right? You have to look at the unattractive part of the body. Beside the skull, there are organs inside the body: the heart, lungs, intestines, liver, kidneys, and all the stuff that are not desirable, like the feces which you excrete, etc. These are the things that you have to contemplate. This contemplation is hard to do with the mind that is not calm. 

When your mind is not calm, your mind is being influenced by your sexual desire. And your sexual desire will only want to look at the attractive parts of the body. So, before you can contemplate on asubha, usually you have to have a certain level of calm. That’s why you need samatha bhāvanā before you can go into vipassanā bhāvanā. The contemplation on asubha is the vipassanā level. It is used to get rid of the sexual sexual desire. 

So, to be really effective with vipassanā, you first need to have samatha. If you don’t have samatha, your mind will not want to contemplate on the asubha. And when you have sexual desire, you have no antidote for it because the asubha images are not in your mind. When you keep contemplating on asubha, on the unattractive part of the body, it’s like you are memorizing it. You will commit this asubha image in your mind. So, any time when you have sexual desire, you can bring these images upfront. When the image of the unattractive parts of the body appear, your sexual desire will dissolve right away. This is the antidote for sexual desire. 

For anger, there are different methods. The temporary method is to forgive. If someone says something or do something wrong, just forgive him or her. Don’t get angry at him or her. Things have already happened. 

You cannot stop him or her from doing or saying the things that he or she had done or said. When you forgive him or her, your anger will disappear. However, this will not solve the problem. Next time, if someone says the same thing or do the same thing again, you get angry again. 

If you want to get rid of the anger permanently, you have to get rid the root cause of anger. The root cause of your anger comes from your desire or your craving. When you have desire for someone to do something for you, if he or she doesn’t do it, you’ll get angry. But if you don’t have any desire for someone to do something for you, you won’t get angry. 

Similarly, if you have desire for someone to behave in a certain way, when he or she doesn’t behave as what you want him or her to behave, you’ll get angry. So, you have to cut your desire towards other people and things. Then, you will not get angry because you don’t expect anything from anyone. Does it make sense to you? 

Layperson: It makes sense but it’s hard work.

Youtube: “Dhamma in English, Nov 9, 2018.”

By Ajahn Suchart Abhijāto

www.phrasuchart.com

Latest Dhamma talks on Youtube: 

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

If we don't have merit and parami, Mara won't come to disturb us

If we don't have merit and parami, Mara won't come to disturb us

For those of us who are sincere Buddhists, making a lot of merit and perfecting our parami, it is inevitable to encounter Mara who will come to test us. Mara can manifest in various forms. 

1. For those who have Dhamma in their hearts, Mara can manifest as obstacles for us to overcome to perfect our parami.

2. Mara enters our lives as difficulties, sickness and misfortune to remind us that kamma is real, all beings are heir to their kamma they have created in the past.

3. Mara appears in the form of a boyfriend, girlfriend, husband or wife. 

This happens when your spouse is your kammic creditor whom you have harmed in a past life. You must be exceedingly patient and tolerant, and restrain yourself from creating new bad kamma which will bind both of you together again in a future life.

4. Mara comes in the form of a friend, such as a colleague, neighbour or peer, in order to test our resolve and morality. For instance, they may encourage us to go drink alcohol or party.  This helps us understand what level of our mind is at, and whether or resolution to the Dhamma and precepts is strong or not.

5. Mara manifests in the form of scarcity. Poverty helps us understand the true nature of gain and loss in the world, so we know how to live a life of moderation, without carelessness, and gain wisdom to not be dependent on money as our main source of happiness.

6. Mara comes in the form of great wealth. Suddenly we become very rich overnight, what will happen to our practice? Will we start indulging in sensual pleasures or continue perfecting our parami?

7. Mara knocks at your door in the form of a difficult problem you have to solve. Maybe it is a business issue, or a legal lawsuit. How are you going to resolve it? You may gain wisdom and patience in the course of tackling the problem. 

8. Mara arrives in the form of obstacles when you are committed to making merit. For example, I have heard many stories of people who keep falling sick every time they want to meditate or attend a vipassana course. This could be due to Mara trying to obstruct them.  Or sometimes when we want to organise a merit-making ceremony or share the Dhamma, there might be many jealous green-eyed 'Dhamma' friends gossiping or 'sabo'-ing us behind the scenes. 

We should look at Mara not as a 'Devil', but as an opportunity for us to cultivate our parami. Because we need difficulties in order to develop and refine our spiritual perfections. 

Cr. Based on a Thai post drawing on Kruba Srivichai's teachings. Kruba Srivichai had many enemies that were jealous of his popularity and large following, hence they sought to undermine him several times by reporting him to the Bangkok Sangha Authorities. However, as Kruba Srivichai is a Bodhisatta, he had to go through such trials and tribulations in order to perfect his parami. Now he has been reborn as Kruba Boonchum, and still many people constantly criticise Kruba Boonchum.

“Once you have wisdom, you correct that misunderstanding.”

 The teachings of Ajahn Suchart.

8th June, 2022

“Once you have wisdom, you correct that misunderstanding.”

Question:  “After attaining enlightenment, is there a guarantee that one will never fall into defilement again?”

Than Ajahn:  “Yes, because you know – you know what defilements are. Before enlightenment you don’t know what defilements are. You think the defilements are not the defilements, so you keep going back to the defilements. But once you’re enlightened, you know what the defilements are and you never go back to them anymore.”

Q&A, Nov 14, 2017.

**********  

Question: “Is a liberated citta can ever be tainted again?”

Than Ajahn: “No.” 

Question: “Why?”

Than Ajahn: “The reason that the mind being tainted is due to its delusion, its misunderstanding. Once you have wisdom, you correct that misunderstanding. Like the understanding that the world is not flat. In the past, everybody thought that the world was flat, so people were afraid of going over the horizon because they’re afraid of falling off the earth. 

But when it’s proved that the world is not flat, the world is round, nobody is afraid of going beyond the edge of the world. So, this is the same thing with a liberated mind. 

Our delusion makes us think that our desires are the cause of our happiness. For example, you think that you have to have a desire to buy a camera, and when you get the camera you feel happy. But the Buddha said, ‘Your desire is the cause of your suffering, your mental pain’. It is because when you desire for something, you cannot remain content or at ease. You have to go and buy that camera before you can feel content and happy. If you cannot buy the camera, you’ll feel disappointed. You become sad. 

So, now the Buddha has proved that our mental pain arises from our desire. If we can stop our desire and never do whatever our desire asks us to do, then we will not have any mental pain.”

Dhamma for the Asking, Feb 3, 2017.

By Ajahn Suchart Abhijāto

www.phrasuchart.com

Latest Dhamma talks on Youtube: 

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

GOOD QUESTION GOOD ANSWER

 GOOD QUESTION GOOD ANSWER

The Buddhist Scriptures 

 

QUESTION: Nearly all religions have some kind of holy writings or Bible. What is the Buddhist holy book?

ANSWER: 

The sacred book of Buddhism is called the Tipitaka. It is written in an ancient Indian language called Pali which is very close to the language that the Buddha himself spoke. The Tipitaka is a very large book. The English translation of it takes up nearly 40 volumes.

 

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QUESTION: What does the name Tipitaka mean?

ANSWER: 

It is made up of two Pali words, ti means ‘three’ and pitaka means ‘basket’. The first part of the name refers to the fact that the Buddhist scriptures consist of three sections. The first section, called the Sutta Pitaka, contains all the Buddha’s discourses as well as some by his enlightened disciples. The type of material in the Sutta Pitaka is very diverse which allows it to communicate the truths that the Buddha taught to different types of people. Many of the Buddha’s discourses are in the form of sermons while others are in the form of dialogues. Other parts like the Dhammapada present the Buddha’s teachings through the medium of poetry. The Jatakas, to take another example, consist of delightful stories in which the main characters are often animals. The second section of the Tipitaka is the Vinaya Pitaka. This contains the rules and procedures for monks and nuns, advice on monastic administration and procedure and the early history of the monastic order. The last section is called the Abhidhamma Pitaka. This is a complex and sophisticated attempt to analyze and classify all the constituents that make up the individual. Although the Abhidhamma is somewhat later than the first two sections of the Tipitaka, it contains nothing that contradicts them.

Now for the word ‘pitaka’. In ancient India construction workers used to move building materials from one place to another by means of a relay of baskets. They would put the baskets on their heads, walk some distance to the next worker, pass it to them, and he would repeat the process. Writing was known in the Buddha’s time but as a medium it was considered less reliable than the human memory. A book could rot in the monsoon damp or be eaten by white ants but a person’s memory could last as long as they lived. 

Consequently, monks and nuns committed all the Buddha's teachings to memory and passed them on to each other just as construction workers passed earth and bricks to each other in baskets. This is why the three sections of the Buddhist scriptures are called baskets. After being preserved in this manner for several hundred years the Tipitaka was finally written down in about 100 BC in Sri Lanka although it might have been written down in India before that. 

**********

QUESTION: If the scriptures were preserved in memory for so long they must be very unreliable. Much of the Buddha’s teachings could have been lost or changed.

ANSWER: 

The preservation of the scriptures was a joint effort by the community of monks and nuns. 

They would meet together at regular intervals and chant parts or all of the Tipitaka. This made it virtually impossible for anything to be added or changed. Think of it like this. If a group of a hundred people know a song by heart and while they are all singing it one gets a verse wrong or tries to insert a new verse, what will happen? The sheer number of those who know the song correctly will prevent the odd one from making any changes. It is also important to remember that in those days there were no televisions, newspapers or advertising to distract and clutter the mind which, together with the fact that monks and nuns meditated, meant that they had extremely good memories. Even today, long after books have come into use, there are still monks who can recite the whole Tipitaka by heart. The monk Mengong Sayadaw of Burma is able to do this and he is mentioned in the Guinness Book of Records as having the world’s best memory.

 

**********

QUESTION: You mentioned Pali. What is that?

ANSWER: 

Pali is the name of the language that the oldest Buddhist scriptures are written in. No one is sure what language the Buddha spoke, but it is traditionally believed to have been Pali. If he did not speak this language, he probably spoke something very close to it. In fact, because he traveled and taught very widely, it is likely that the Buddha spoke several of the languages that were currant in northern India at that time. 

**********

QUESTION: How important are the scriptures to Buddhists?

ANSWER: 

Buddhists do not consider the Tipitaka to be a divine, infallible revelation from a god, every word of which they must believe. Rather, it is a record of the teaching of a great man that offers explanations, advice, guidance and encouragement, and which should read thoughtfully and respectfully. Our aim should be to understand what the Tipitaka teaches, not just believe it, and thus what the Buddha says should always be checked against our experience. You might say that the informed Buddhist’s attitude towards the scriptures is similar to a scientist’s attitude towards research papers in a scientific journal. One scientist conducts an experiment and then publishes his or her findings and conclusions in a journal. Other scientists will read the paper and treat it with respect but they will not consider it valid and authoritative until they have conducted the same experiment and got the same results. 

**********

QUESTION: Before you mentioned the Dhammapada. What is that?

ANSWER: 

The Dhammapada is one of the smallest works in the first sections of the Tipitaka. The name could be translated as ‘The Way of Truth’ or ‘Verses of Truth’. It consists of 423 verses, some pithy, some profound, some containing appealing similes, others of considerable beauty, all spoken by the Buddha. 

Consequently the Dhammapada is the most popular piece of Buddha literature. It has been translated into most major languages and is recognized as one of the masterpieces of world religious literature. 

**********

QUESTION: Someone told me that you should never put a copy of the scriptures on the floor or under your arm, but that it should be placed in a high place. Is this true?

ANSWER: 

Until recently in Buddhist countries as in medieval Europe, books were rare and valuable objects. 

Therefore, the scriptures were always treated with great respect and the customs you have just mentioned are examples of this. However, while customs and traditional practices are alright, most people today would agree that the best way to respect the Buddhist scriptures would be to practice the teachings they contain.

 

**********

QUESTION: I find it difficult to read the Buddhist scriptures. They seem long, repetitious and boring.

ANSWER: 

When we open a religious scripture we expect to read words of exaltations, joy or praise that will uplift and inspire us. Consequently, someone reading the Buddhist scriptures is likely to be a bit disappointed. 

While some of the Buddha’s discourses contain considerable charm and beauty, most resemble philosophical thesis with definitions of terms, carefully reasoned arguments, detailed advice on conduct or meditation, and precisely stated truths. They are meant to appeal more to the intellect than to the emotions. 

When we stop comparing the Buddhist scriptures with those of other religions we will see that they have their own kind of beauty – the beauty of clarity, of depth and of wisdom.

**********

QUESTION: I read that the Buddhist scriptures were originally written on the leaves of palm trees. Why was this done?

ANSWER: 

At the time the scriptures were written, paper had not been invented in India or Sri Lanka. Ordinary documents like letters, contracts, accounts and deeds were written either on animal skins, thin metal sheets or palm leaves. Buddhists didn’t like to use animal skins and writing the scriptures on metal sheets would have been both expensive and cumbersome and so palm leaves were used. After the leaves were specially prepared, they were bound together with string and put between two wooden covers making them convenient and durable, just like a modern book. When Buddhism came to China the scriptures were written on silk or paper. 

About 500 years later the need to produce many copies of the scriptures led to the invention of printing. The world’s oldest printed book is a Chinese translation of one of the Buddha’s discourses published in 828 CE.

SIGALOVADA SUTTA : " RESPONSIBILITIES OF A SPOUSE " ~ By Ven Aggacitta

SIGALOVADA SUTTA : 

" RESPONSIBILITIES  OF  A  SPOUSE "
~ By Ven Aggacitta 

  

As Buddhists, we are aware that the Buddha gave a lot of discourses meant to guide us towards liberation from samsara—guidance to go beyond the round of life and death. 

Liberation from samsara is freedom from attachments. Marriage is quite the opposite as it is about attachment. However, the Buddha always customises his teachings to the needs of his audience. To a person whom the Buddha knows is ready for renunciation, he will talk about meditation. To others, he would assess their inclinations and temperaments and tailor his talks to benefit the persons concerned. 

In the scriptures, there are many discourses given to lay people and Sigalovada Sutta is one such discourse. The Buddha gave this discourse when he saw a person by the name of Sigala worshipping the four directions. When questioned by the Buddha as to why he did so, Sigala could not give a satisfactory answer. The Buddha then explained that praying to each direction has a different meaning. When one worships the west, one is worshipping the duties of husband and wife. So for the western direction, the Buddha expounded the duties of husband and wife.

The importance of harmony in a marriage 

Before I go on with this sutta, let me make some observations about the state of marriage in today’s world. In the past, people used to go steady for a period of time and if they found they have an affinity towards each other, then only do they get engaged and subsequently, get married. Marriage is a complex situation. 

When disharmony arises within the marriage, it affects not only the couple but also the offspring. 

Disharmony between husband and wife will affect the children as they need an environment that’s conducive to their well-being in order to grow up into balanced adults. Otherwise, when they themselves get married, they too will cause disharmony in their own marriages. Nowadays, with greater awareness of family planning methods, people have a choice to defer parenthood while the couple put their relationship to the test. Divorce is a grave issue when there are children involved. 

The role of a wife is more demanding than that of a husband. She has to take care of the household, her husband and the children. In later life she also has to take care of the grandchildren because of her love for the children and grandchildren. It is also attachment to (and responsibility for) children that causes one to chase after wealth—in order to give one’s children and family a good life. 

Now let’s get back to Sigalovada Sutta. In it, the Buddha spoke of the five responsibilities of husbands and wives. 

Responsibilities of a husband 

Cherish and honour his wife

He should treat his wife as an equal— a partner and friend, not as an inferior. 

A case in point is that of someone I met more than twenty years ago in Mahasi Meditation Centre, Yangon, Burma. He was a medium who used samadhi to gain concentration in order to communicate with devas to help people with their problems. During consultations, he would go into samadhi and the deva would give him the solutions to his clients’ problems through clear video-like images. 

They were a childless couple. His wife was his partner in his work, acting as a receptionist. One day the deva gave him a message—his wife would die in an accident. He tried all ways within his power to avert the tragedy, but to no avail and his wife died as predicted. He was devastated and from then on lost his ability to go into samadhi and to carry on with his work. 

He was then in his late 40’s. 

As a last resort to deal with his tragedy, he practised vipassana meditation under my teacher Sayadaw U Pandita. The Buddha declared that by following the instructions according to Satipatthana Sutta, sorrow and lamentation could be overcome. Under the guidance of his teacher, he succeeded in doing so by observing his sorrow rather than allowing it to overwhelm him. He also told me that after his vipassana meditation retreat, he regained his samadhi and received even clearer images from the deva. 

The moral of this account is that a husband should cherish and honour his wife as the samadhi medium did. However, one should learn to do so with as little attachment as is possible, or else one would have to suffer severely as shown above. If the medium had practised vipassana before the tragedy, he wouldn’t have to undergo so much anguish after it. Luckily vipassana meditation helped him to overcome his sorrow, or he might well have committed suicide. 

Mutual respect

He should accept his wife as an individual, as a person in her own right and not despise her. Thus, he has to maintain a give-and-take relationship.

Be faithful

Monogamy is the rule in most societies. Practising polygamy will affect the finances of the family as the husband’s income has to be split. It will also give rise to negative attitudes in the matrimonial relationship due to suspicions and jealousy. 

Give her authority to run the household

Although both may be working, it is usually the wife who manages the household. Thus he should give his wife the authority over household matters. In Myanmar and nearer home in Kelantan, the wife is given control over the finances as well.

Support her wish to beautify herself

It is in a woman’s nature to want to look good so he should provide her with the means to beautify herself. Thus for example, he should allocate some money to her to buy adornments for herself.

Responsibilities of a wife

Good housekeeping

She has to see that household tasks are properly managed.

Maintain good interpersonal relationships in the family

Not only does she have to ensure that household chores are well managed; she also has to maintain harmonious relationships with the people in the house. Therefore, as a newcomer into her husband’s family, she needs to be humble in order to carve a niche for herself in the hearts of the other members of the family. Only then can she maintain a harmonious relationship with the family. She also has to establish good rapport with the household helpers. In this way she can maintain harmony in the home.

Be faithful

Just as a husband should be faithful to his wife, so too must the wife be to her husband. Both have to be more wary in situations involving the opposite sex so that misunderstandings do not arise. 

Wise management of home finances

She has to manage the home finances well and spend wisely.

Skilful and diligent

She needs to be diligent and skilful in discharging her duties in the home 

Nowadays people run management courses to help people organise their work. The Buddha already gave such advice 2500 years ago. So do heed the Buddha’s advice.

Sigalovada Sutta

https://www.accesstoinsight.org/tipitaka/dn/dn.31.0.nara.html

Sadhu ....... Sadhu ....... Sadhu

Dhamma Talks of Ajaan Lee Dhammadharo

 Dhamma Talks of Ajaan Lee Dhammadharo

Mattaññutā ca bhattasmiṁ: Have a sense of moderation in the food you eat. Here I’ll talk about physical food. People eat in three ways, and the first is eating greedily. Even though the stomach is full, the mind isn’t full. The mouth is full, you can’t swallow what you‘ve got, the stomach is full, and yet the mind still wants to eat more. This is called eating greedily. Don’t let this greed take charge of the heart.

The second type is eating contentedly. You’re content with what you have in your alms bowl, and don’t eat anything outside your bowl. Or you’re content with the food within reach. You don’t ask for anything out of reach. You don’t give any sign with your hand, your eyes, or your expression that you’d like more to eat. You eat only what’s on your plate, what’s in your bowl. 

This is called eating contentedly.

The third type is eating modestly. This type of eating is very good, both in terms of the world and of the Dhamma. Take Ven. Sīvali as an example. He ate modestly. How did he eat modestly? All that most of us know about Ven. Sīvali is that he was wealthy in terms of the donations he received. But where did that wealth come from? It comes from eating modestly. 

Eating modestly is the source that gives rise to wealth. 

What Ven. Sīvali did was this: Whenever he received cloth, if he didn’t then give a gift of cloth, he wouldn’t wear what he had received. When he received food in his bowl, he wouldn’t eat until he had given some of it as a gift to someone else. No matter which of the four requisites he received—food, clothing, shelter, or medicine, no matter how much or how little—once it was in his possession, he wouldn’t use it until he had shared some of it with those around him. 

When he received a lot, he would make a large gift to benefit many people. When he received just a little, he’d still try to benefit others. This gave rise to all sorts of good things. His friends loved him, his community loved him, and they were kind to him. This is why being generous is said to tie the knot of friendship and to wipe out your enemies.

So that’s what Ven. Sīvali did. When he passed away from that lifetime and was reborn in his last lifetime, he gained all kinds of wealth and never had to go hungry. Even when he went to live in places where food should have been scarce, he never suffered from scarcity, never had to do without….

What this means for us is that, whatever we get, we eat only a third and give the other two thirds away. 

The parts appropriate for animals, we give to animals. The parts appropriate for human beings, we give to human beings. The parts we should share with our fellows in the holy life, we give with a clear heart. This is what it means to be modest in our consumption. We feel ease of heart and ease of body. When we die, we won’t be poor.

This principle is something very good not only in terms of the religion, but also in terms of the modern world at large. It’s a great means for subduing terrorism. How does it subdue terrorism? When people aren’t poor, they don’t get stirred up. Where does terrorism come from? It comes from people having nowhere to live, nothing to eat, no one to look after them. 

When they’re poor and starving like this, they think, “As long as I’m suffering, let’s have everyone else suffer all the same. Don’t let there be any private property. Let everything be owned in common.” This kind of thinking comes from poverty and deprivation. And why is there poverty? Because some people eat all alone. They don’t share with people at large. Then when people at large suffer and feel revenge, they turn into communists and terrorists.

So terrorism comes from greed and selfishness, from not sharing what we’ve got. If we get ten baht, we can give away nine and eat what we can get for the one baht remaining. That way we’ll have lots of friends. There will be love and affection, peace and prosperity. How can that come about? When people have places to live and food to eat, when they can eat their fill and can sleep when they lie down, why would they want to bother their heads with the confusion of politics?

This is why the Buddha taught us that modesty in our consumption is something good, something noble and outstanding. When we practice in this way, we’re in line with the phrase, mattaññutā ca bhattasmiṁ. 

We’ll be practicing right, practicing properly, for the benefit of ourselves and others.

~~~

From The Heightened Mind: 

Dhamma Talks of Ajaan Lee Dhammadharo, translated by Ṭhānissaro Bhikkhu

https://www.dhammatalks.org/books/HeightenedMind/Contents.html

PDF: https://www.dhammatalks.org/Archive/Writings/Ebooks/TheHeightenedMind_181215.pdf

The Teaching of Ajahn Suchart.

The Teaching of Ajahn Suchart.

18 March 2024

Question:  How to develop the Noble Eightfold Paths, 7 factors of enlightenment, and the 5 spiritual powers? The Buddha said that we need to develop each one of these.

Than Ajahn:  They’re all the same. You practice sīla, samādhi, paññā and all those things will come into play. 

You don’t pinpoint one group or another, they all come in together. When you analyze them, you can analyze them as such and such, but when you practice, when you start developing mindfulness, you’re also developing other factors as well. 

Layperson:  The Buddha said we need to develop each one based on seclusion.

Than Ajahn:   Yes, because if you don’t have seclusion, you’ll be distracted. So, you need to be alone. Like monks, they go live in the forests by themselves. Then, they can concentrate on developing those factors.

“Dhamma in English, Apr 22, 2019.”

- - - - - - -

Question:  In the 7 factors of enlightenment, how will one factor lead to another factor?

Than Ajahn:  Well, it starts with mindfulness. You need mindfulness to be the first factor of enlightenment. 

Mindfulness is always the chief, the head of the group, the conductor of the band. You need to have a conductor to gather the band members. Once you have mindfulness, then you’ll have the other factors coming after so you don’t have to worry about the other factors, just worry about mindfulness first. When you have mindfulness, you can sit and meditate and then you’ll have equanimity. 

When you have equanimity, you’ll have the strength to develop wisdom—you can investigate or contemplate on death or contemplate on asubha then everything else will fall into place. 

So, all you need is to have the key to your automobile. 

You need the key to drive your car. If you have no key, you cannot start the engine and you cannot drive the car but if you have the key, then you can start the engine and drive the car to go to anywhere you want to go. It’s the same way with the mind—if you have mindfulness, you can drive the mind towards nibbāna. So, don’t worry about the other factors of enlightenment. Just know what they are and know that you will have to develop them but you have to have mindfulness first before you can develop the other factors of enlightenment.

“Dhamma in English, Oct 31, 2018.”

By Ajahn Suchart Abhijāto

www.phrasuchart.com

YouTube:  Dhamma in English. 

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

The Teaching of Ajahn Suchart.

The Teaching of Ajahn Suchart.

2 March 2024

Question:  What is craving for non-being? 

Than Ajahn:  Well, craving for non-being can be many levels. The common level (at our level) is ‘not to have things we don’t want to have’ such as we don’t want to lose things, we don’t want to lose our body.

You want to have the body—that’s craving for being; you don’t want to lose the body—that’s craving for non-being. So, when you don’t want to get old, get sick or die, this is craving for ‘non-being,’ the opposite of craving for ‘being.’ With craving for ‘being’ you want to be something, you want to become this and that. 

Once you become this and that, you don’t want to lose it. Once you become a president, you don’t want to lose it. Once you become a prime minister, you don’t want to lose it. Once you become a wife, you don’t want to lose it, you don’t want to lose the status that you have. 

You want to become the wife all the time; you want to become president all the time; you want to be alive all the time; you don’t want to die: these are all craving for ‘non-being’ at common level. 

On the higher level, craving for non-being means you don’t want to have anything, you want to enter into arūpa-jhāna (not having anything)—this is also craving for non-being. 

Craving for rūpa-jhāna is craving for being. 

These are cravings on a higher level. 

So, there are many levels of cravings. But for ordinary people, it usually means craving for the things we have, and once we have them, we don’t want to lose them. 

Question:  How not to have this craving for non-being?

Than Ajahn:  Just let it be. If it’s gonna leave you, let it leave you. If it’s gonna die, let it die. 

Live without the body. You’re not the body so you can live without the body.

“Dhamma in English, Apr 24, 2019.”

By Ajahn Suchart Abhijāto

www.phrasuchart.com

YouTube:  Dhamma in English.

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

“Your problem is you don’t know how to stop your wanting.”

 The teachings of Ajahn Suchart

“Your problem is you don’t know how to stop your wanting.”

Layperson:  “Do you sometimes still get frustrated?”

Than Ajahn:  “Hardly, because there is nothing that I want. You only get frustrated when you want something and you cannot get it. So, if you can stop your wanting, then there is no frustration.”

Layperson:  “What about the wanting for enlightenment?”

Than Ajahn:  “If you want it and if you cannot get it, then you become frustrated. If you know you cannot get it, then you have to not wanting it. Then, you won’t become frustrated.

Your problem is you don’t know how to stop your wanting. Once you can stop your wanting, you become enlightened. Enlightenment is to see that the problem is your wanting, your desire, your cravings. Once you know that your frustration comes from your desire, then stop your desire. Once you stop your desire, you have no frustration. You become enlightened.”

Layperson:   “Some people said that one has to have the desire for enlightenment, otherwise how would one practices?”

Than Ajahn:  “Yes, the desire to become enlightened is the first step you have to have. Once you have this desire, then you go seek someone who is enlightened to tell you how to do it. And when you find an enlightened person, he will tell you to stop your desire. So, stop your desire. Even the desire for enlightenment. When you stop your desire for enlightenment, you’ll become enlightened. You don’t know this.”

Layperson:  “Do you think that today in Thailand, Burma or Sri Lanka, there are still enlightened monks?”

Than Ajahn:  “At least in Thailand, I know there are for sure. These monks in these pictures were all enlightened monks. After their deaths, their bones turned into relics.”

Layperson:  “So, is that the yardstick to measure whether they are enlightened or not?”

Than Ajahn:  “Yes, it is one of the yardsticks. The other yardstick, if they are still alive is: for you to learn from them. If you study with them and apply their teachings in your practice, and you yourself become enlightened, then you know that your teacher is also enlightened. Like people found out that the Buddha was enlightened when they studied with him and followed his teachings. These noble disciples know that the Buddha must have been enlightened. 

So, there are two ways: one is after their deaths, when some fragments of their bones become relics; the second way is when you study with them and practice their teachings, and you yourself become enlightened.”

From: "Dhamma in English to Layperson from India, Dec 7, 2017."

By Ajahn Suchart Abhijāto

www.phrasuchart.com

Latest Dhamma talks on Youtube: 

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

GOOD QUESTION GOOD ANSWER

 GOOD QUESTION GOOD ANSWER

Wisdom and Compassion 

 

QUESTION: I often hear Buddhists talk about wisdom and compassion. What do these two terms mean?

ANSWER: 

Some religions believe that compassion or love (the two are very similar) is the most important spiritual quality but they fail to give any attention to wisdom. The result is that you can end up being a good-hearted fool, a very kind person but with little or no understanding. Other systems of thought, like science, believe that wisdom can best be developed when all emotions, including compassion, are kept out of the way. The outcome of this is that science has tended to become preoccupied with results and has forgotten that science is to serve humans, not to control and dominate them. How, otherwise, could scientists have lent their skills to develop the nuclear bomb, germ warfare and the like? Buddhism teaches that to be a truly balanced and complete individual, you must develop both wisdom and compassion. 

**********

QUESTION: So what, according to Buddhism, is wisdom?

ANSWER: 

The highest wisdom is seeing that in reality all phenomena are incomplete, impermanent, and not self. This understanding is totally freeing and leads to the great security and happiness which is called Nirvana. 

However, the Buddha did not speak too much about this level of wisdom. It is not wisdom if we simply believe what we are told. True wisdom is to directly see and understand for ourselves. At this level then, wisdom is to keep an open mind rather than being closed-minded; listening to other points of view rather than being bigoted; to carefully examine facts that contradict our beliefs, rather than burying our heads in the sand; to be objective rather than prejudiced; and to take time about forming opinions and beliefs rather than just accepting the first or most emotional thing that is offered to us. To always be ready to change our beliefs when facts that contradict them are presented to us, that is wisdom. A person who does this is certainly wise and is certain eventually to arrive at true understanding. 

The path of just believing what you are told is easy. The Buddhist path requires courage, patience, flexibility and intelligence.

 

***********

QUESTION: I think few people could do this. So what is the point of Buddhism if only a few can practice it?

ANSWER: 

It is true that not everyone is ready for the truths of Buddhism yet. But if someone were not able to understand the teachings of the Buddha at present then they may be mature enough in the next life. 

However, there are many who, with just the right words or encouragement, are able to increase their understanding. And it is for this reason that Buddhists gently and quietly strive to share the insights of Buddhism with others. The Buddha taught us out of compassion and we should teach others out of compassion too.

 

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QUESTION: Is there any role for faith in Buddhism?

ANSWER: 

According to some religions a person is saved by faith. That is, they accept the truth of certain theological ideas, this pleases the supreme being, it creates a relationship with this being and he responds by saving the person. In Buddhism faith (saddha) is understood differently. 

Let’s say I’m ill, I mention this to a friend and he recommends me to his doctor. I don’t know whether this doctor is any good but I trust (or if you like, have faith and confidence) in my friend’s judgment. I make an appointment, go to the doctor’s clinic and while in the waiting room examine the certificates on the wall. I see that this doctor did his medical degree in the local university and then went on to higher studies in London. It is possible that these certificates are fake but I take it on trust that they are genuine. I have confidence that the Ministry of Health and the Medical Association make sure that only properly qualified doctors practice. Finally I get to see the doctor. I find her knowledgeable, pleasant and caring and the medicine she prescribes soon gets me back to normal. Previously I had no idea whether this doctor was any good, now my experience gives me confidence in her. Consequently, I consult her the next two times I’m ill and I find her to be just as good. Now I no longer have faith that she is a good doctor, I know she is. But I would never have arrived at this knowledge had I not first had at least some faith; faith in my friends advice, in the genuiness of the certificates and in the regulations of the medical authorities. 

This is how Buddhism sees faith, as an openness to a possibility, as a willingness to give something a try. 

Some faith in the Buddha’s teachings will encourage you to practice them and persist until results come. In time you won’t need faith, it will be replaced by knowledge. 

*************

QUESTION: What, according to Buddhism, is compassion?

ANSWER: 

Just as wisdom covers the intellectual or comprehending side of our nature, compassion covers the emotional or feeling side. Like wisdom, compassion is a uniquely human quality. 

Compassion is made up of two Latin words, com meaning ‘together’ and passio meaning ‘suffering.’ And this is what compassion is. When we see someone in distress and we feel their pain as if it were our own, and strive to eliminate or lessen their pain, then that is compassion. 

All the best in human beings, all the Buddha-like qualities like sharing, readiness to give comfort, sympathy, concern and caring - all these things are manifestations of compassion. 

You will notice also that in the compassionate person, care and love towards others has its origins in care and love for them self. We can best understand others when we really understand ourselves. We will know what's best for others when we know what's best for ourselves. We can feel for others when we feel for ourselves. So in Buddhism, one's spiritual development blossoms quite naturally into concern for the welfare of others. The Buddha's life illustrates this principle very well. He spent six years struggling for his own welfare after which he was able to be of benefit to the whole of humankind.

 

********

QUESTION: So you are saying that we are best able to help others after we have helped ourselves. Isn't that a bit selfish?

ANSWER: 

We usually see altruism, concern for others before oneself, as being the opposite of selfishness, concern for oneself before others. Buddhism does not see it as either one or the other but rather as a blending of the two. Genuine self-concern will gradually mature into concern for others as one sees that others are really the same as oneself. This is genuine compassion. Compassion is the most beautiful jewel in the crown of the Buddha's teachings.

 

************

QUESTION: You said before that compassion and love are similar. How do they differ?

ANSWER: 

Perhaps it might be better to say that they are related. In English the word 'love' can be used to describe a wide variety of feelings. We can love our spouse, our parents, our children, our best friend and our neighbor. Clearly, all these types of feelings have certain differences but they have enough elements in common that allows us to use one word, 'love,' for all of them. What are these common elements? When we love someone we seek closeness with them, we find them interesting, we are concerned for their welfare, habits or traits they might have that others find irritating don't bother us, we do not have to make a conscious effort to be considerate towards them, it comes naturally to us. Love is a word for connectedness, kindness, concern and consideration towards another. Usually we feel like this towards those directly related to us. The Buddha said we should try to feel like this towards everyone. He said:

'Just as a mother would protect her one and only child even at the risk of her own life, even so, one should cultivate immeasurable love towards all beings in the world.' Sn.149

In Buddhism this 'immeasurable love' is called metta. 

When we encounter someone suffering or distressed, the concern element of love becomes dominant and manifests itself as compassion. Thus compassion is the loving mind's way of relating to those who are suffering. 

******

QUESTION: I think that when you are kind and gentle people will walk all over you.

ANSWER: 

That is quite possible. But this can happen even if you are selfish and aggressive, because there will always be people who are even nastier than you are. There are no guarantees. 

However, while it is true that some people may take advantage of your goodness, most people will appreciate you and treat you with respect. You will always have more friends and helpers than exploiters. 

Also, why should you allow yourself to become like the very people you do not like? 

An ancient Buddhist text gives this advice; 

'As a mongoose approaches a snake to seize it only after having supplied his own body with a medicine, so to, the meditator, the earnest student of meditation, on approaching the world abounding as it is with anger and malice, plagued with quarrels, strife and contention and hatred, must anoint his mind with the medicine of love.' Milindapanha 394

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Profound distinctions between Intelligence and Wisdom

Worth reading on ...

1. Intelligence leads to arguments.

    Wisdom leads to settlements.

2. Intelligence is power of will.

    Wisdom is power OVER  will.

3. Intelligence is heat, it burns.

    Wisdom is warmth, it comforts.

4. Intelligence is pursuit of knowledge, it tires the seeker.

    Wisdom is pursuit of truth, it inspires the seeker.

5. Intelligence is holding on.

    Wisdom is letting go.

6. Intelligence leads you.

    Wisdom guides you.

7. An intelligent man thinks he knows everything.

    A wise man knows that there is still something to learn.

8. An intelligent man always tries to prove his point.

    A wise man knows there really is no point.

9. An intelligent man freely gives unsolicited advice.

    A wise man keeps his counsel until all options are considered.

10. An intelligent man understands what is being said.

      A wise man understands what is left unsaid.

11. An intelligent man speaks when he has to say something.

      A wise man speaks when he has something to say.

12. An intelligent man sees  everything as relative.

      A wise man sees everything as related.

13. An intelligent man tries to control the mass flow.

      A wise man navigates the mass flow.

14. An intelligent man preaches.

      A wise man reaches.

Intelligence is good

but achieves best results with wisdom.