Ajahn Amaro

Ajahn Amaro

Yesterday I had the GREAT honour of bowing before, and touching the feet of a Noble man. 😁🙏🙏🙏 

As the highest ranking monk in the Thai Buddhist Sangha here in the U.K, the most venerable abbot of Wat Amaravatti, Ajahn Amaro, came to visit us at Wat Mahathat. 

I have trained, through awareness, to control the emotions, understanding that almost always, they are rooted in attachment, desire or delusion. Yesterday however, meeting for the first time, and bowing before this great teacher, who I have learned from and loved for so many years, I struggled to not collapse with emotion. The tears flooded my eyes and I could not hold them back, despite the embarrassment I felt at the overwhelming feelings I was experiencing. It felt as though I was arriving home after a life time away.

What a fine, outstanding example of a renunciate, of one who studies, follows and applies the incredibly liberating teachings of the man called Buddha; our teacher. His poise, his manner, his conduct, his speech, his awareness, his humility, his graciousness, were faultless, highlighted by the profound authenticity and serenity that he displayed. It is rare that the word “awesome” is justifiable when referring to a human being, but in this case, it most definately applies! The same was true of the Great Ajahn Jayasaro when I had the great fortune to spend two days translating for him in Barcelona in 2010. Whenever I refer to first seeing Ajahn Jayasaro, I always say that he did not walk into the room but appeared to float into the room, such was his purity, humility and brilliance. 

Even though I was unable to ordain into the Ajahn Chah lineage, due to the age restriction they hold and also as an Insulin dependent Diabetic for forty years, I have ALWAYS referred to Luangpor Chah as “my heart teacher”. I consider myself a Luangpor Chah monk, even though I am sure that my practice and sīla would cause concern, even for a New monk at one of his temples. 

It is from from reading the teachings and stories of the Great Buddhist master of the Thai forest tradition, that I eventually became a Buddhist. It is from studying his many books and inspired by such, that I began to investigate and apply the teachings in my daily life, resulting in a changed life view of self, society and reality. The logical, common sense, intellectually honest truths, taught by the Buddha and espoused by Luangpor Chah, opened up a way of life to me that afforded a more lasting happiness, a contentment based internally and, unlike most of life’s “highs”, had nothing whatsoever to do with external realities. 

In the past fifteen years or so, with the huge expansion of social media, YouTube etc. the profound yet, in many ways, simple teachings of the Buddha have become more easily available across the world. The continuation of the Ajahn Chah lineage by such worthy and outstanding Bhikkhu’s, such as Luangpor Sumedho, Ajahn Jayasaro, Ajahn Amaro and Ajahn Brahmali, to name a few, continue to educate and inspire millions of us, whether we are fully committed to the path as ordained renunciantes, lay practitioners, people who are “spiritually” minded or often just curious. 

In 2010, KNOWING beyond doubt that I had to ordain, to continue along the psychologically sound, peaceful path of happiness which had already brought me so much inner peace, reason and freedom, I imagined myself washing the feet of my teacher; just as the disciples of Ajahn Chah had the honour of doing for the master. I even spent a month training at Wat Po in Bangkok, learning foot massage in the hope of one day, bowing at the feet of a teacher and being able to humbly serve them out of gratitude. 

Sadly, my experience of temple life has never led me to a time or place where to do so was appropriate. And so, yesterday, touching the feet of Ajahn Amaro, I was very aware that, even though it was only briefly, I was AT LAST, honoring Luangpor Chah, Ajahn Jayasaro, Ajahn Amaro, Ajahn Brahmali, Ven Robina Courtin, Lama Yeshe, my beloved Luangpor Thong Sirimangalo, Mahasi Sayadaw, Somdet Phra Buddhaghosacariya (bhikkhu P.A Payutto), Phramaha Atorn Maikew, and all of those truly great renunciantes, disciples of the Buddha, teachers, living examples of The Noble One’s. 

Oh! That each of us could practice in such a way, renounce and let go, realize and liberate ourselves in such a way, and also become a blessing, beacons of hope and inspiration for a lost, hurting, deluded humanity, as these great teachers are, indeed, as the Buddha himself was. Let us strive with every breath to become Noble one’s. 

🙏🙏🙏❤️😁

INVESTIGATING THE MIND by AJHAN SUMEDHO ( From book – THE WAY IT IS )

INVESTIGATING THE MIND
by AJHAN SUMEDHO
( From book – THE WAY IT IS )

“The Buddha is the teacher, that within us which reminds us to observe the impermanent nature of all conditions and not to take any of them as reality. When we do, wheat happens? We have wars, strikes, battles and endless problems that exist in the world because ignorant beings take these conditions as reality. They attach to the mortal body as an identity. We get absorbed into these various symbols and concepts, and in that absorption we have to be born and die in those conditions. It’s like getting attached to something that is moving, such as greed, and being pulled along by that movement. So we’re born and die at that time. But when we don’t attach any more then we’re avoiding suffering from the movement and the limitations of changing conditions.

Now talking like this, people might question: ‘How do you live in this society then, if it’s all unreal?’ The Buddha made a very clear distinction between conventional reality and ultimate reality. On the conventional level of existence we use conventions that bring harmony to ourselves and to the society we live in. What kind of conventions bring harmony? Well, things like being good, being mindful, not doing things that cause disharmony, such as stealing, cheating and exploiting others; having respect and compassion for other beings, being observant, trying to help: all these conventions bring harmony.

So in the Buddhist teaching on the conventional level, we live in a way that supports doing good and refraining from doing evil with the body and speech. It’s not as if we are rejecting the conventional world ‘I want nothing  to do with it because it’s an illusion’ – that’s another illusion. 

Thinking that the conventional world is an illusion is just another thought.

In our practice, we see that thought is thought, ‘the world is an illusion’ is a thought. But here and now, be aware that all we are conscious of is changing. Live mindfully, put effort and concentration into what you do, whether you’re sitting walking, lying down or working. Whether you’re a man or a woman, a secretary, housewife or laborer or executive or whatever, apply effort and concentration. Do good and refrain from doing evil. This is how a Buddhist lives within the conventional forms of society. But they are no longer deluded by the body or the society, or the things that go on in the society, because a Buddhist is one who examines and investigates the universe by investigating their own body and mind.”

https://cdn.amaravati.org/wp-content/uploads/2014/10/26/Way-it-is-by-ajahn-sumedho.pdf

Jhāna

Jhāna

The highest level of concentration—fixed penetration—follows on threshold concentration. If mindfulness and alertness arise while you are in threshold concentration, they turn it into jhāna.

Jhāna means focusing the mind, making it absorbed in a single object, such as the form of the body. If you want jhāna to arise and not deteriorate, you have to practice until you are skilled. 

Here’s how it’s done: Think of a single object, such as the breath. Don’t think of anything else. 

Practice focusing on your single object. 

Now add the other factors: Vitakka—think about the object; and vicāra—evaluate it until you arrive at an understanding of it, e.g. seeing the body as unclean or as composed of impersonal properties. 

The mind then becomes light; the body becomes light; both body and mind feel full and refreshed: This is pīti, rapture. 

The body has no feelings of pain, and the mind experiences no pain: This is sukha, pleasure and ease. This is the first level of rūpa jhāna, which has five factors: singleness (ekaggatā), directed thought, evaluation, rapture, and pleasure.

When you practice, start out by focusing on a single object, such as the breath. Then think about it, adjusting and expanding it until it becomes dominant and clear. As for rapture and pleasure, you don’t have to fabricate them. 

They arise on their own. Singleness, directed thought, and evaluation are the causes; rapture and pleasure, the results. Together they form the first level of jhāna.

As you become more skilled, your powers of focusing become stronger. 

The activities of thought and evaluation fade away, because you’ve already gained a certain level of understanding. As you focus in on the object, there appears only rapture—refreshment of body and mind; and pleasure—ease of body and mind. 

Keep focusing in on the object so that you’re skilled at it. Don’t withdraw. 

Keep focusing until the mind is firm and well established.

~~~~~~~

From Craft of the Heart, by Ajaan Lee Dhammadharo, translated by Ṭhānissaro Bhikkhu.

“The first level of enlightenment has to do with the body. A sotāpanna is capable of teaching his mind to let go of the body...”

The Teachings of Ajahn Suchart.

29 April 2024

“The first level of enlightenment has to do with the body. A sotāpanna is capable of teaching his mind to let go of the body...”

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Question from Malaysia: Can a layperson attain sotāpanna in this life? 

If yes, how can he or she attain it, what are the criteria to attain Sotāpanna?  

Than Ajahn: Anybody can become a Sotāpanna (the first level of enlightenment). 

All you need is to have morality – to maintain at least the 8 precepts; To be able to control your mind in meditation – to make your mind calm, peaceful and content; 

And to have the wisdom to see that everything is impermanent, everything is not under your control, and everything will make you unhappy sooner or later. If you can do these, then you can become enlightened. 

The first level of enlightenment has to do with the body. A sotāpanna is capable of teaching his mind to let go of the body by seeing that the body is not the mind. 

The mind only comes to possess the body at the time of conception. 

It then uses the body as a servant. It tells the body what to do. 

The mind and the body are two separate entities. The body will eventually return to its former self. 

The body is made up from the 4 elements. It comes from the earth, water, wind and fire. Eventually, the body will return to the 4 elements. 

You also need to have the wisdom. 

You know that the body is impermanent. You know that the body is not you. If you cling to your body, you will be hurt, you will suffer. If you don’t want to be hurt, then you have to let the body be. Let the body get old. 

Let the body get sick. Let the body die. If you still can fix the body, do it. Like when your body gets sick, you can go to the hospital to treat it or use medicine to cure it. But when it comes to a point when there is nothing else you can do, then you just have to let it be. 

If you can let the body be, your mind will become peaceful. Your mind will not be hurt. 

So, this is what a sotāpanna will achieve. He studies the nature of the body and he has to separate the body from the mind.

Youtube: “Dhamma in English, Dec 18, 2018.”

By Ajahn Suchart Abhijāto

www.phrasuchart.com

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

Mālā from a Zen Perspective A Mālā also known as prayer beads is a string of beads that was traditionally used to count how many times a mantra is recited or how many breaths are taken during meditation. A literal translation of ‘mala’ in Sanskrit is a garland. Buddhist and Hindu mālā typically have 108 beads and a guru bead, or head/parent bead, in Zen. Zen beads have markers to indicate a change in a mantra or the number for counting. The usage of mālā beads is not taboo when they are being used as meditation tools and not simply as cute jewellery. When we use mālā beads for their intended purpose, we avoid the usage of them being appropriated or taboo. Mālā, in the Zen tradition, are to be worn inside the clothing (by lay people) and not worn as jewellery. They can also be carried in a mālā bag. If you actually asked a Zen Buddhist to throw his mālā on the ground disrespectfully, that would never happen except perhaps as a “teaching” moment. And, Zen Buddhists chant sutra and mantras. When a Chan or Zen Buddhist says their practice is “just sitting” it’s the same deliberate language choice as “mālās are just for counting.” The reality is that Zen practice is not just about sitting. Likewise, a much misunderstood “Zen/Chan” saying is “If you see the Buddha, kill him.” This symbolizes “killing our ego” not actually taking a Buddha statue and disrespecting the sacred relic. In these cases, the language chosen is a “skilful means” of teaching not meant to be a literal instruction.

Mālā from a Zen Perspective

A Mālā also known as prayer beads is a string of beads that was traditionally used to count how many times a mantra is recited or how many breaths are taken during meditation.  A literal translation of ‘mala’ in Sanskrit is a garland.

Buddhist and Hindu mālā typically have 108 beads and a guru bead, or head/parent bead, in Zen. Zen beads have markers to indicate a change in a mantra or the number for counting.

The usage of mālā beads is not taboo when they are being used as meditation tools and not simply as cute jewellery. When we use mālā beads for their intended purpose, we avoid the usage of them being appropriated or taboo.  Mālā, in the Zen tradition, are to be worn inside the clothing (by lay people) and not worn as jewellery. They can also be carried in a mālā bag.

If you actually asked a Zen Buddhist to throw his mālā on the ground disrespectfully, that would never happen except perhaps as a “teaching” moment.  And, Zen Buddhists chant sutra and mantras. 

When a Chan or Zen Buddhist says their practice is “just sitting” it’s the same deliberate language choice as “mālās are just for counting.” The reality is that Zen practice is not just about sitting.

Likewise, a much misunderstood “Zen/Chan” saying is “If you see the Buddha, kill him.” This symbolizes “killing our ego” not actually taking a Buddha statue and disrespecting the sacred relic. In these cases, the language chosen is a “skilful means” of teaching not meant to be a literal instruction.

The Heightened Mind: Dhamma Talks of Ajaan Lee Dhammadharo, translated by Ṭhānissaro Bhikkhu

The Heightened Mind: Dhamma Talks of Ajaan Lee Dhammadharo, translated by Ṭhānissaro Bhikkhu

Don’t be a busybody. Wherever you live, try to be quiet and at peace. 

Don’t get entangled or “play the gongs” with the other members of the group. Don’t get involved in issues unless it really can’t be helped. 

When you’ve studied and understand your duties, look for quiet, solitary places to live and to meditate. 

When you live with others, look for quiet groups to live with. When you live alone, in physical seclusion, be a quiet person. Even when you live with the group, be a secluded person. Take only the good, peaceful things the group has to offer. 

When you live alone, don’t get involved in a lot of activity. Be quiet in your actions, quiet in your speech, quiet in your mind. 

When you live in a group—either two or three people—don’t get involved in quarrels, for when there’s quarreling there’s no peace. Your actions aren’t peaceful, for you have to get up and storm around. Your words aren’t peaceful. Your mind—with its thoughts of anger, revenge, and ill will—isn’t peaceful. And this gives rise to all sorts of bad karma. 

When you live in a community— anywhere from four on up to 99— you have to make sure that the community is at peace, that there’s no conflict, no quarreling, no hurting one another’s feelings or doing one another harm. 

The community should be a cooperative for training peacefully in virtue and the Dhamma. 

That’s when it’s a good community, orderly and civilized, fostering progress for all its members. 

This is one of our duties as part of the Buddha’s following, in line with the Buddha’s bidding. It’s called pantañca sayanāsanaṁ: creating a quiet place to live, at your ease in both body and mind.

~~~~~~~

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

Beliefs and Practices in Ancient India

Beliefs and Practices in Ancient India 

There was no reason at all for the Buddha to introduce another religion because at that time 2600 years ago there were already 62 religious cults in India alone. Since the existing religions during his time could not provide the answers to his questions he decided not to use the ingredients or concepts of these religions  to introduce what he himself had realized. 

What was the religious thinking in India at that time ? "God created everybody; god is responsible for everything; god will reward; god can forgive all our sins; and god is responsible for our lives after our death; god will send us to heaven or he will send us to hell."

These are the basic ingredients of all religions even today. At the same time there were certain other religions also in India which taught that it was necessary for believers to torture their physical bodies, thinking that they could wash away all their sins during their lifetimes so they could go to heaven after death. Another religious group encouraged religious rites and rituals and ceremonies and animal sacrifices to please their gods. 

This group believed that through these practices they could go to heaven. Some others again introduced prayer and worship and asked forgiveness for the sins committed. The Buddha did not recognize the efficacy of all these practices.

But in introducing his doctrine, the Buddha did use the existing religious terms current in India at the time because in this way he would be on familiar ground with his listeners. 

They would grasp what he was alluding to and then he could proceed to develop his original ideas from this common ground.

Dharma, Karma, Nirvana, Moksha, Niraya, Samsara, Atma are some words which were common to all religious groups during his time. But in his teaching the Buddha gave very rational and unique meanings and interpretations to those existing religious terms.

~ Ven. Dr. K. Sri Dhammananda

Luang Phor Plien

Ajaan Plien related to his disciples that during his two-day stay in Kashmir, the Naga Muchalinda appeared and came to meet him on both days. 

Luang Phor Plien mentioned, “The first day I arrived, we stood and looked at the water in the wetlands. 

The water in this area was so clear that we could see the bottom of the marsh where we stood. 

We were standing and praying at the edge of the swamp. 

This swamp was taken care of by a Naga. He manifested and paid respects to us, kneeling with his palms together in front of his chest. 

He took on the form of a young man around 30 years of age. We asked what was his name. He told us that he was the Phayanak Muchalinda, the guardian deity of this area. 

Phra Ajaan Plien then asked this Naga whether he was the same Naga serpent who spread his hood to protect Siddhartha Gautama Buddha? 

The Naga Muchalinda replied that he was. Then Phra Ajaan asked the Naga whether the Buddha ever visited the area when he was alive, the Naga Muchalinda replied that yes the recluse Gautama used to come here before. 

Phayanak Muchalinda used his magical powers to recreate the scene where he protected the Buddha who was sitting in meditation enjoying the bliss of emancipation. Phra Ajaan Plien commented that the vision was very real, as though it was like watching it happen just like a movie. 

He also said that the Naga Muchalinda is a devout Buddhist serpent, who would come to pay homage to any virtuous monk who passed by. The Phayanak would bring a divine lotus to pay respects and ask to listen to the Dhamma. He particularly likes a Matika chapter discussing unwholesome kamma and meritorious deeds. 

During the two days where Ajaan Plien was in Kashmir, India, he noted that Naga Muchalinda would appear to see him when it was late at night after 11pm, when all the devotees had retired to rest. Then he would discuss the Dhamma with him until around three or four in the morning, before bidding farewell and returning to his underground Naga city. 

After Ajaan Plien returned to Ban Pong (Wat Aranyawiwake), Naga Muchalinda still came to visit him occasionally. Usually on the nights of important Buddhist days such as Magha, Visakha or Asalha Puja days. 

He will come late after midnight and return at three or four in the morning. 

Ajaan Plien praised Naga Muchalinda as a Naga who made a great wish to be with and support Naga Bhuridatta, the past life of our Lord Gautama Buddha.

It’s Time to Learn Something
~ Ajahn Sucitto

I think that one of the most helpful things in my practice was having to be in a lot of situations in which I wasn’t at all interested or engaged. I had to learn to be open to them.

When I was in Thailand, at the beginning of my monastic life, I had to go to ceremonies. I didn’t know what the ceremonies were about. I didn’t know the people. I didn’t understand the language and I didn’t know the chanting. 

Everything was very uncertain, and I just had to sit. I could feel a tremendous irritation because I felt I was wasting my time. I could be doing something important, something necessary, something that would be meaningful, useful, interesting or significant. I could be working out problems or meditating or doing something helpful, instead of sitting around and being another brown robe in the line.

But actually, in the long run, it was very helpful because I could only carry on complaining inwardly for so long until I got the point that there was something there to work with. I would then realize, ‘Well, I think this is trying to tell me something.’

In meditation there isn’t anything to observe in particular, except the residual wanting to have, wanting to grasp, wanting to get – that feeling of selfhood. As our meditation develops, we call it ‘meditation without an object’ because we are not concentrating on any particular thing. 

There is the sensitivity to feel out what is balance, what is peacefulness, what is attention. And when we’re leaning into something, hanging on to, avoiding or looking for something, then we recognize those feelings.

When they come up, we can see that it’s time to be more attentive and patient; it’s time to learn something. 

There’s something to be learned in all these experiences that we think are of no use and no point. There’s also something to be learned from our lifelong tendency to try to dismiss certain kinds of experiences…

Who wants to know what hunger feels like? 

Who wants to know what feeling tired feels like? Who wants to be with that? Most people just want to stuff their face and crash out: ‘I don’t want to know what feeling hungry and feeling tired feel like! What’s the point in that? 

I don’t want to hang around and wait for a bus or wait for things. 

It’s pointless! Get on with it and get it done quickly!’

That’s the everyday brutalization. 

When there’s nothing to get out of an experience, a person or a situation, then most of the time we want to go to something else – something out of which we can get a sense of success, confidence or inspiration.

This reflection by Ajahn Sucitto is from the book, The Most Precious Gift

9 reasons Why People Pray to Thao Wessuwan (King Vessavaṇa)

 9 reasons Why People Pray to Thao Wessuwan (King Vessavaṇa)

1. Preserving and maintaining wealth, because Thao Wessuwan is considered to be the King of Yakkhas in charge of underground riches

2. “Wes” means Merchant and “Suwan” translates to gold, his name is auspicious for trading, business to flourish and progress

3. Encourages Buddhists to keep the precepts because Thais believe Thao Wessuwan and his retinue are the recorders of good and evil deeds performed, which will be sent to Phaya Yama Raj (King Yama).

4. Defender of the faithful against demons, black magic or evil people. Righteous Yakkhas will protect Buddhists against evil-doers. See story of Chao Khun Keng and Thao Wessuwan. 

https://www.facebook.com/1151361370/posts/pfbid027kWEwv9jZ8TnHExSthGnabDh6edhiR5mf97vGV2GyhgoRC5spn47mdoucBt1KdLLl/

5. Protector of the newborns. In the past, people would put the amulet or phayant of Thao Wessuwan above the baby’s crib to protect them against both visible and invisible dangers. 

Then ghosts would not be able to disturb the child and they will no longer cry for no reason at night. 

6. Long life, free from disease. Legend goes that Thao Wessuwan was blessed by Phra Phrom to have an extremely long lifespan.

7. Protector of the Dhamma. Lord Thao Wessuwan is a faithful follower of the Buddha and is believed to have attained stream entry as a Sotapanna. 

He continues to protect the faithful and maintains the Buddha Sasana. 

8. Suitable for people whose job entails certain risks such as firefighters, policemen or soldiers to pray to. 

9. Mitigate the negative effects of bad fengshui. For example, if a house is located at the cross-roads or junction, you can put a statue of Thao Wessuwan there and pay homage to him to help bring peace and happiness.

The Teachings if Ajahn Suchart"

The Teachings if Ajahn Suchart"

7 August 2024

Question:  While reciting ‘Budho’, I found that thoughts would come in and sometimes the thoughts could be in the foreground and the ‘Budho’ is going to the background. Than Ajahn mentioned that we need to get close to the ‘Budho,’ how do we do that?

Than Ajahn:  Just be intimate with ‘Budho,’ and try to stay away from the thoughts. The thoughts can come in but you don’t try to talk with your thoughts. You go back to your ‘Budho, Budho’ as if you’re dancing with ‘Budho’ and someone wants to come in and dance with you, and then you say, ‘No. I want to keep on dancing with ‘Budho, Buddho’.’ So you have to ignore the thoughts that try to interfere with your ‘Budho, Budho’. 

It might be a little bit difficult at first because your concentration may be not strong enough, so you might be pulled away by your thoughts. 

You have to be conscious whether you are talking to your thoughts or you’re reciting your ‘Budho’. If you’re reciting ‘Budho’ and your thoughts try to compete with it, then you just have to ignore your thoughts. Like when you’re singing in a choir; other people might be singing in different tones, and you stay with your tones and leave other people sing their tones. 

So, you just stick with ‘Budho, Budho’ and try to disregard the thoughts that are coming in. If you give your attention to the thoughts, it means you’ve left ‘Budho’. So, this is how you have to be intimate with ‘Budho’. Just stick with ‘Budho.’ You know that the thoughts are coming in but you don’t try to respond to the thoughts. Leave the thoughts alone. 

Or if you’re doing something, force your mind to watch what you’re doing, to concentrate on what you’re doing. 

If you’re eating, just keep eating; don’t let your thoughts interfere with your eating. If you cannot use ‘Budho’ alone, maybe you can use ‘Budho’ along with watching what you’re doing at the same time, and this may push the thoughts to the background. 

You cannot avoid the thoughts because they have been overwhelming your mind all the time. 

When you start reciting ‘Budho’, you’re fighting with a very strong opponent that keeps on coming at you all the time. So, don’t be discouraged. 

Don’t be mad at your thoughts. Accept that this is your defense. The thoughts want to control your mind and you want to take over the mind with your ‘Budho’. You just have to be persistent with ‘Budho, Budho, Budho.’

It’s like a tug-of-war between two sides. If one gives up, the other side wins. If you give up ‘Budho’, then your thoughts will dominate your mind. But if you keep reciting ‘Budho, Budho,’ then your thoughts cannot be dominant in your mind, it cannot take over the mind, even though your reciting of Budho cannot take full control of your mind yet, but at least, it’s resisting being controlled by your thoughts. And sooner or later, one day, your thoughts will stop attacking your mind, and all that is left is ‘Budho’. And you have a sense of peace and easiness. There is no more struggling with your thoughts. This is the result when your mind becomes under the control of mindfulness. 

Then, the mind will be steady, calm, and at ease. 

So, this is something you have to try to get to. 

Once you get to this point, you will appreciate the effort that you’ve put in and it will give you encouragement to be more mindful. 

You’ll see the benefits of being mindful. It can bring you peace of mind and happiness even when you haven’t yet meditated. And if you meditate, you’ll find that your mind becomes quieter, more still, and happier. But you first need to get this mindfulness going in the mind. 

Alright? 

Layperson:  Thank you very much, Ajahn.

“Dhamma in English, May 18, 2021.”

By Ajahn Suchart Abhijāto

www.phrasuchart.com

YouTube:  Dhamma in English.

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

The Way to The True Happiness.

 Tan Ajahn Dtun

The Way to The True Happiness.

Our homes are not very nice place to live in  if they're dirty & untidy. 

Our minds are, actually, no different to our homes. 

If our mind is full of greed, anger & delusion, or in other words dukkha (suffering & discontentment), then they are also not a nice places to be in because within them there'll be only feelings of discontent & restlessness to be found. 

To make an untidy home nice & cosy requires that it be strengthened up & made clean & tidy.

Our minds too must also be cleaned, because when we do, so we are relieving from greed, anger & delusion.

As a consequence, coolness & peacefulness of mind will arise.

The Book "Lohk Nee Lohk Hai Dai, History of Patipada and Dhamma of Mae Chee Kaew Sianglum"

The Book "Lohk Nee Lohk Hai Dai, History of Patipada and Dhamma of Mae Chee Kaew Sianglum"

Mae Chee Kaew revealed that in one of her past lives she was born as a chicken who lived at the temple and was raised on the leftover rice collected on almsround. She was a ash-red colored chicken. 

As a chicken, she managed to raise 7 offspring at a time, with 3 males and 4 females. Some of the offspring died before they hatched. Ya Koo Wat Baa Na Pern was the person who had metta offering rice and water to her. But still, raising 7 offspring was quite difficult. 

As soon as the sun rose, she had to get off from her roost and start to bring her offspring to go around looking for food to eat. Whatever ants, bugs, termites or leftover scraps she could find to feed her offspring and make sure that they are full. 

Some of her offspring were full fast and some were forever hungry. It was because some chicks were faster and stronger than the rest. When she found some food and starts clucking for them to come to eat, the stronger ones would get to the food first and finish them. 

Thus the slow ones never got to eat and she would have to go and find more food for them to eat. Doing this all day made her very tired as she kept having to find food for the chicks to eat. 

But still, as a mother she had to endure to take care of her children. 

Still, it was a miserable and difficult time because she felt exhausted and while she gave food to her children, she herself became thin. Her chicken body got aches all over. She didn't even have the time to lie on the ground to rest or roll around in the dust (dust bath) to keep cool and clean. 

On the days Ya Koo remembered to throw out some rice for the chickens to eat, then she could take a breather and relax a little to recover her strength. But sometimes the temple people forgot and she had to go around scratching the ground and looking for food for herself and her kids. 

Because of the suffering she had to go through while raising her chicks, she adithan-ed that by the merit of raising her children well, by the merit of rejoicing in the sound of Dhamma and chanting from the temple, may she not be troubled by child-rearing in her next life. 

Mae Chee also told her disciples that it is important to recollect the cycle of birth and death because we will then be mindful and know the dangers of committing unwholesome deeds. 

Later on, because of the merit of listening to the chanting and the Dhamma, she was able to break free from rebirth as an animal. 

Due to the presence of her old merit accumulated from previous lives, after she died as a chicken, she took rebirth as a adult/senior tewada in one of the heavens, before taking rebirth as a human in her current life. 

Source: The Book "Lohk Nee Lohk Hai Dai, History of Patipada and Dhamma of Mae Chee Kaew Sianglum"

Cr. Amatatum

Luang Pu Waen Sujinno Teaching

Luang Pu Waen Sujinno Teaching

Luang Pu Waen Sujinno instructed all his disciples to learn how to pae metta. No matter who the recipient are, whether people, animals, enemies or asuras and demons, his disciples are to extend loving-kindness to them and spread metta throughout the universe.  

The more you spread metta, the more you yourself feel at ease and comfortable. If everyone can love the life and property of others as their own, then society will be happy and peaceful throughout. 

Luang Pu’s teaching is to extend metta by emulating how a mother gives love to her child when raising him until the child is able to take care of himself happily on his own. A mother’s love for her child is pure and does not require anything back in return. 

If we spread loving-kindness just like how the sun shines on every being, not discriminating on the characteristics of the recipient, then the results will be very powerful. 

Luang Phor Plien told me (Assoc Prof Dr. Pathom Nikmanon) that every night, Luang Pu Waen will radiate metta to the entire cosmos. But he found it strange that Russia as well as its followers only accepted a little bit of his metta. 

While Vietnam rejected his metta completely. Later he realised that at that time, Vietnam was undergoing a chaotic transformation. [This was during the Cold War era]

But later on, Vietnam was willing to accept more and more of Luang Pu’s metta. Luang Pu also instructed Luang Phor Plien to help Vietnam by radiating loving-kindness to the country, so Luang Phor Plien did so every night. 

Luang Phor Plien told me that “Luang Pu Waen’s psychic power and mental energy is comparable to the light of the sun, whilst mine is only the brightness of the light emitted from fireflies, incomparable to his. 

However, I still follow his instructions to do so every night” and Luang Phor is getting improving and getting better and better at it.

Luang Pu Chan Khemiyo (1881-1973)

Luang Pu Chan Khemiyo (1881-1973)

Luang Pu Chan Khemiyo (1881-1973) of Wat Si Thep Pradittharam was a well-practiced monk and trained with Luang Pu Sao Kantasilo when he was young. He is one of the 20 holy monks whose fiberglass figures are being venerated at Wat Yanasangvararam.

One night while he was meditating at his temple in Nakhon Phanom province, a nimitta occurred to him. 

A vision of a shallow pool or jar in which contained 6 fishes appeared. There were 3 catfish and 3 "pla mor" or directly translated, "doctor fish". 

Luang Pu observed the fish were struggling to survive due to the waters around them drying up. Luang Pu concentrated his mind to ask them whether they were here to come to claim a kammic debt or not. 

The fish replied that they were Bodhisattas who had come down to be reborn as fishes in order to perfect their parami further. 

Unfortunately, they are still subject to kammic outflows and their negative kamma ripened, causing them to be caught by a man called Boonchuay Suwantonrop. He did not kill them but placed them in a banana plantation behind the temple. 

Now the waters they are in are drying up and they will die soon if no one rescues them. If they die now, they will not have accomplished their mission to perfect their parami. 

Luang Pu continued questioning the fishes why they appeared to him when he was sitting in samadhi. The fishes told him that they had adithan-ed for assistance, recalling their good deeds performed for many lives and focused on their desire for Buddhahood in the future. 

They thought to seek assistance from anyone who practises well and had a kammic affinity with them due to having supported each other in a past life. 

Hence, they appeared to Luang Pu Chan during his meditation. But Luang Pu was still unconvinced. He thought that it could be a false vision, as not all nimittas can be trusted. So Luang Pu himself adithan-ed that if it was a false vision, may the vision disappear. But if it was a true nimitta, may he hear the fishes chant the Phutthakhun. 

As soon as he thought that, the fishes started chanting "Namo Tassa..." three at a time until all 6 had finished. Hence, Luang Pu gave the fishes his word that he would assist them. 

In the morning Luang Pu went for pindabat (alms round). When he reached one of his attendant's houses, he called out to his devotee's daughter named Hom Huan, who was at that time around 10 years old. He instructed her to bring a large water bowl to the temple in the afternoon after she had her meal. 

When she arrived later, Luang Pu told her to add some water into the bowl and ask Mr. Boonchuay for 6 fishes, which he trapped in the banana plantation behind the temple, as this girl also knew Boonchuay. 

When the girl went to visit Boonchuay, she told him that Luang Pu asked him for 6 fishes, 3 doctor fish and 3 cat fish which he kept in the banana plantation.

Boonchuay was surprised at the request and said that he didn't know if he had any fishes or not, and would go to tell Luang Pu if he couldn't find any. When he went to the banana plantation, he reached the hut at the end of the orchard when he suddenly remembered that he had been fishing some time back and left some fish there. It was such a long time ago until he forgot. 

So he looked at the fishes and counted 6, exactly like what Luang Pu said. He hurriedly placed the fish in the bowl and went back to the temple together with the girl. When he met Luang Pu, he praised Luang Pu for being wonderfully psychic to know that he had caught 6 fish and forgot about them. 

Luang Pu replied that it wasn't he who was the great one, it were the fishes because they were able to appear to him during his meditation. Fortunately, Boonchuay didn't kill and cook the 6 Bodhisattas if not it would cause trouble for the whole family. 

Then Luang Pu sprinkled holy water on the fishes and bless them to be safe until they could complete their life's mission to perfect their parami. Then, he had them released into the sacred Mekong river. 

Surprisingly when the fishes were released, they did not swim away but jumped out of the water 3 times, as if to pay their respects to Luang Pu. 

If any brother or sister goes to Nakhon Phanom, don't forget to pay homage to the statue of Luang Pu at Wat Si Thep Pradittharam, Muang district to bless your life with all kinds of auspiciousness and good tidings. Even though Luang Pu has passed away, some disciples believe him to be a Bodhisatta as well hence he is still able to respond to prayers.

The Teaching of Ajahn Suchart.

The Teaching of Ajahn Suchart.

15 April 2023

Layman:  What does the word ‘pāramī’ mean for a lay practitioner like myself?

Than Ajahn:  pāramī has been translated as the 10 perfections, which I think is your good kamma. The good kamma that you have developed. There are 10 good kamma that should be developed which will aid you to nibbāna. They will lead you to enlightenment. 

Do you want me to describe the 10 good kamma that we should be performing all the time?

1. The first one is mettā (loving kindness). We should be loving and kind to all beings, regardless of race, colour, or ethnicity. We should treat everyone equally in terms of loving kindness.

2. The second is dāna or charity. We should keep giving if we can afford to. Don’t hold or accumulate your wealth for yourself without using it. Better to give it away to help the sick, the poor, the needy, or good causes. For Buddhists, they first of all give to support Buddhism. 

Once you think Buddhism is well supported, you can give to other organizations, groups, people or animals.

3. Third one is to develop sīla or keeping the precepts.

4. Forth one is to abstain from sexual or sensual pleasure by keeping the 8 precepts. 

[Nekkhama pāramī - renunciation] To abstain from seeking sensual pleasures. Abstain from sexual conduct, abstain from eating after midday, abstain from entertainment, abstain from dressing up, or making up your body. 

Abstaining from sleeping on a comfortable bed. This is one of the good karmas, the perfections that we should perform.

5. Next is to develop samādhi so that you can get to upekkhā, to equanimity. By developing mindfulness all the time in your waking hours. 

Trying to keep developing and maintaining mindfulness. Keep controlling your thoughts. 

Stop your thoughts from running around and meditate when you have time. Get your mind into jhāna, to upekkhā.

6. The next perfection or the next good karma that you should perform is developing wisdom which has 3 levels. The first level is learning from other people; from the Buddha and his noble disciples. Listening to Dhamma talks and reading Dhamma books for instance. This is the first level of developing wisdom. The second level is to contemplate on this Dhamma that you have learned so that you don’t forget. Continually contemplating until it stays in the mind, like contemplating the three characteristics of existence, the four noble truths. These are the 6 good karma that you should be performing if you want to have pāramī. In order to develop the 6 pāramīs you need another 4 to support this endeavour.

7. The first one is called resolution. 

You have to set up a goal, you have to have a resolution such as, ‘I will now devote all my time in building up these 6 pāramīs; these 6 perfections in my lifetime.’

8. Then you need a second one which is truthfulness or earnestness. Once you have made up a resolution, you have to be earnest with your resolution. You have to stick to what you have resolved to do. This is called “sacca,” truthfulness or earnestness.

9. Next you need to have ‘viriya’ pāramī which means effort or energy. 

You have to be diligent in applying your resolution to make it bear fruit.

10. The last one is you have to have patience ‘khanti’ or endurance when you have to go through difficulties in developing these pāramīs or perfections.

So you have to do all 10 of them; 6 to develop and the other 4 to support the endeavour. So they make the 10 pāramī. In practice you have to set up a goal for yourself; a resolution. “From now on I will be mettā and kind to everybody”. Then you have to stick to your resolution. 

Even if someone made you mad you would forgive them. And you will try to be nice to everybody regardless of race, colour, status, their action. You even want to be nice to bad people. 

Even those who try to kill you, you should be nice to them also. (Tan Ajahn laughs) This might take a lot of patience to do it. You have to be patient. You get now what the pāramī means? The 10 good kammas that you should be building up in this lifetime if you want to develop your mind to a higher state of existence. Good enough? Understand?

Layman:  that’s the best that I have heard or read in books so thank you so much.

Than Ajahn:  does it conform to the books you read?

Student:  no I think this actually goes to the heart rather than the books.

Than Ajahn:  ok but you don’t think it’s wrong right? You can criticize if you think it is wrong. 

You don’t have to agree with me.

Student:  no I’ll first have to practice what you mention. There are many things that you mention is this short speech that are very useful that I need to put into practice.

Than Ajahn:  I hope you can apply it in your action; in your kamma, whatever you do. Try to think of these 10 perfections, these 10 pāramī. Other actions are worthless to your mind. Like going after wealth, status, praise, or happiness through the sensual organs. Sensual objects. 

These are all worthless, they are harmful to your mind. They also can cause you dukkha, because they are impermanent. 

These ten perfections will not cause you any dukkha. But developing it you might have to go through a lot of dukkha to do it. No pain no gain. Just remember this. If you want these ten pāramī or perfections you have to go through painful experiences in order to get it. But once you’ve got it, it will bring you only happiness. No pain. But you have to accept that in order to get them you have to go through painful experiences. These 10 actions (10 good kamma) are going against the grain of your defilements. The 10 good kamma is in opposition to the defilements. Okay?

Student:  okay. Thank you Than Ajahn.

“Dhamma in English, Jun 14, 2022.”

By Ajahn Suchart Abhijāto

www.phrasuchart.com

YouTube:  Dhamma in English.

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

𝐓𝐡𝐞 𝐓𝐞𝐚𝐜𝐡𝐢𝐧𝐠𝐬 𝐨𝐟 𝐀𝐣𝐚𝐡𝐧 𝐒𝐮𝐜𝐡𝐚𝐫𝐭.

𝐓𝐡𝐞 𝐓𝐞𝐚𝐜𝐡𝐢𝐧𝐠𝐬 𝐨𝐟 𝐀𝐣𝐚𝐡𝐧 𝐒𝐮𝐜𝐡𝐚𝐫𝐭.

28th July, 2022

Question:  I find it hard to meet people and situations that are difficult. I feel like I start to get judgemental, and I would like to exchange this judging attitude for metta, but I think it is really hard.

Than Ajaan: I think you should instead change your attitude towards things and other people. 

You should see them as things that you cannot expect anything from. Try not to expect anything from things or people. Just take them as they are. Don't expect anything, because when you expect, you become disappointed. You expect people to smile at you, but if they don't, you become disappointed. You expect people to be nice to you, but when they don't act nice to you, you again become disappointed. 

So don't expect anything from anybody. Just go through life expecting only what you can do for yourself. 

Don't expect anything from other people. Just do what you have to do, and then try to find the time to be by yourself to meditate. I think that is better. Don't expect to get anything from anybody because whatever you get is not worth the time you spent going after it. You should only go after your meditation. Okay? 

Understand? If you don't expect anything, then you won't feel bad. Even with the weather conditions, you cannot expect anything because you cannot tell the weather what you want. Take it as it is, as it comes. 

Take things as they come and don't expect anything.

By Ajaan Suchart Abhijāto

www.phrasuchart.com

YouTube:  Dhamma in English.

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

“The Buddha said mindfulness is like the footprint of an elephant.”

The Teachings of Ajahn Suchart.

26 December 2023

“The Buddha said mindfulness is like the footprint of an elephant.”

- - -

“You can develop mindfulness from the time you get up. When you open your eyes and become aware of yourself, start to recite the mantra. You might need to stop temporarily if you have to think about something important like ‘what day is today? What do I have to do today?’ 

After you have thought of what you have to do for today, and you prepare yourself for the daily activities, keep reciting the mantra, ‘Buddho, Buddho’. 

If you can do this, your mind will not wander aimlessly, your mind will be stable and fixed in the present. 

And this is important because the mind only becomes peaceful and calm in the present, not in the past, not in the future. The mind has to be in the present in order for it to become peaceful, calm, and contented and to experience the kind of happiness that exceeds all other kinds of happiness. 

So mindfulness is very important. Never overlook it. 

The Buddha said mindfulness is like the footprint of an elephant. The footprint of an elephant is larger than that of all other animals; it can cover the footprints of all the other animals. Likewise, if you don’t have mindfulness, you cannot have samādhi. If you don’t have samādhi, you cannot develop vipassanā or insight to be able to see the Four Noble Truths within your mind.”

No person is your friend who demands your silence, or denies your right to grow. – Alice Walker

“Dhamma in English, Nov 25, 2014.”

By Ajahn Suchart Abhijāto

www.phrasuchart.com

Latest Dhamma talks on Youtube: 

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

THINK ABOUT YOUR INTENTIONS

THINK ABOUT YOUR INTENTIONS

"Think about your intentions. Do you search for your happiness in sensual fantasies or do you realize that there’s a better happiness that comes from letting go of those things, not being attached to them? Do you search for your happiness in trying to get revenge on other people, wishing them ill, being careless about how you treat them? You’ve got to change those ways of thinking, because you realize that they’re like boomerangs.  They come back at you and knock you on the head.

~

So the first thing, when understanding that this is a path to put an end to suffering, is that you have to work on your intentions. Even though right resolve is a factor of discernment, it’s also—as Ajaan Lee likes to point out—a factor of a virtue. In other words, you want your thoughts to be virtuous, harmless, the kind of thoughts that create an environment conducive to meditation. So don’t assume that you can go around thinking very sloppily and carelessly throughout the day and then, when you can sit down, you’ll be able to get the mind into good shape. You can bring it down through your force of your will, but it’s not going to be the kind of concentration that really leads to discernment. It’s the concentration that’s built on denial, that’s built on pretense.

~

So it does matter what you think. It’s not that when we meditate we just turn off our thinking and it doesn’t really matter what we’re thinking before we turned off the thoughts. We have to very carefully consider how we look for happiness in sensual things and sensual fantasies and remind ourselves that that’s not the true source of happiness. The happiness that comes from sensuality carries all kinds of drawbacks and fosters all kinds of delusion. So we have to look for those drawbacks. See the kind of delusion that goes into sensual thinking, and remind yourself that that’s not what the best part of life is about.  That’s not where true happiness is going to be found.  

There’s got to be something more.

~

As for ill will, this is where the practice of metta, or goodwill, comes in. Ask yourself, is there anybody out there, or anybody in here, that you feel ill will for, that you would be happy to see suffer?  Then ask yourself, what would you gain from that person’s suffering? Because as we all know, when people are suffering, they tend to lash out. When they feel threatened, when they feel insecure, that’s when they do cruel and heartless things. If they aren’t in a position to do cruel and heartless things now, they’ll carry a grudge and look for revenge down the line. So why would you wish ill on anyone? It’s better for the whole world that everyone learn the causes for true happiness and act on them. That’s what you wish when you extend thoughts of goodwill.

~

The same with harmfulness: You’ve got to have compassion if you want your mind to be a good mind to meditate with. Is there anybody you’d like to harm? Ask yourself, do you want to have that kind of kamma?  

This is why right resolve builds on right view. You realize that the harm you do to yourself just keeps coming back and back and back again, like a boomerang that hits you in the head. 

You get angry at it so you throw it away to be rid of it, and of course, it’s going to keep coming back to hit you again.

~

So right view leads immediately to right resolve, the intentions around which you shape your life…"

❀❀❀

Thanissaro Bhikkhu

Excerpt from "Eight Folds, One Path"

~

You can read the complete talk here:

https://www.dhammatalks.org/Archive/Writings/CrossIndexed/Published/ePublish_talks_4/090703_Eight_Folds,_One_Path.pdf

“Wisdom is developed when we face problems in our daily life. With wisdom we solve the problems within. Without wisdom we solve the problems outside us."

The Teachings of Ajahn Suchart.

24th July, 2022

“Wisdom is developed when we face problems in our daily life. With wisdom we solve the problems within. Without wisdom we solve the problems outside us."

When we are in jhāna, the mind stops thinking so we cannot develop vipassanā. We have to come out of jhāna state and use the mind to think and analyse the Four Noble Truth. We suffer because we have desires. When we see that everything is annicaṁ, dukkhaṁ, anattā, we can then stop our desires and when we stop our desires, our suffering disappear. So we have to use this wisdom when we come out of samādhi, when we face problems. 

When we are in samādhi, the problems cannot enter into our samādhi, we have to come out of our samādhi. When someone starts scolding us, we start to suffer. We then have to use vipassanā and ask ourselves: we are suffering, why? Because we have the desire for the person not to scold us. 

Usually we like other people saying nice things to us, we don’t want people to say bad things about us, so when someone said bad things about us, we feel bad. But if we understand the nature of the way people say things, we understand that we cannot control them, they are anattā, we will not feel bad. People can say anything they want. We don’t have to suffer if we accept what they said, if we do not reject what they said and we do not wish that they would say something else. So this is how we solve our problems, when problems occur. 

When we suffer, we use the Four Noble Truth to stop our suffering. When we suffer, we can presume that our desire is the cause of our suffering like when someone said bad things about us, we suffer, why? 

Because we don’t want him to say bad things about us, but can we stop him from not saying bad things about us? We cannot stop him, right? So what can we do if we cannot stop him? We stop our desire, instead. Let him says anything he wants to say. When we let him does anything he wants to do, and when we don’t react to it, nothing happens to us, and we won’t feel bad. We feel bad because we react to his action, we don’t want him to say bad things about us, but whatever he said are like winds. Can we stop wind from blowing? Do we feel bad when the wind blows? We accept it right? We let the wind blows. We have no desire to wish for the wind to stop blowing so we don’t feel bad when the wind blows. However when the wind comes out of the mouth of other people, we feel bad, why? Because we want them to stop, we don’t like this kind of wind or this kind of sound. 

But we cannot control other people, we cannot force them do what we want them to do, but we can stop our suffering by telling our mind to stop any desire towards other people, we don’t have any desire for them to do this or do that, say this or that, we just let them be. That’s the whole point. If we can let them be, do whatever they want do, it will not cause us any suffering.

So wisdom is developed when we face problems in our daily life. We have to use wisdom to solve the problems. With wisdom we solve the problems within. Without wisdom we solve the problems outside us. 

If we run out of money, we go find more money but if we have wisdom, when we have no money, we stop spending and so our problem is solved.

By Ajaan Suchart Abhijāto

www.phrasuchart.com

Youtube: Dhamma in English

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

This is the Path by Ajahn Dtun (Q and A)

This is the Path by Ajahn Dtun (Q and A)

Q: I told my mother that I would be with her, to help her when she is about to pass away. Can you please advise me as to how I can help her in her dying moments?

A: At this moment, while she is still alive, you should be taking the best possible care of her. In doing so you would be repaying some of your debt of gratitude to her, for she has taken great care of you right from when you were in her womb and throughout your life up until adulthood. 

This debt of gratitude that we have to our parents is immense. Sometimes we may try to repay it for our whole life and still be unable to fully do so.

Before I ordained, I sometimes thought that I would work and then try to financially assist my father; however, I came and ordained and so I would sometimes think, ‘How will I ever repay my debt of gratitude to my father?’ I felt that even if I was to find money, wealth and possessions to give him, I would still be unable to fully repay my debt to him. 

So I found a shortcut: I encouraged him to come and ordain, so that I would be able to take good care of him, meet his needs as he got older and also give advice on the Dhamma. I felt that if I could give him good advice about his Dhamma practice, this would be fully repaying my debt of gratitude to him.

My father was a person who had wholesome views and a strong faith in the Buddha’s teaching, so he ordained and lived with me for sixteen years. He died about two years ago and I was able to talk to him until the very last moments. I do feel that I was able to truly repay my debt to him.

If we look for material things and wealth to repay our debt to our parents, we cannot completely repay it. 

The way to do so is to give the Dhamma to our parents and to set them on the right course in Dhamma practice. This is the way to repay our debt of gratitude towards them.

If you feel a sense of gratitude towards your mother, this is very good. You should take the greatest care of her. Right now, you should teach her to practice meditation. If she shows strong attachment towards her body, teach her ways to gradually let go of this attachment. 

Teach her to contemplate the truth that these bodies of ours are not within our command, and that it is the elements of the body going out of balance that causes aging, sickness and death to occur. She should contemplate like this to make her mind quiet, practicing as time avails. 

When the moment of death comes, you should instruct her to use her mindfulness and wisdom to contemplate the body so as not to attach to it, but rather just let it go on its natural course. 

Having made the mind be at peace, she should then focus upon her meditation object. 

All of us here in this room should be practicing this contemplation of death, not leaving it until the moment of death comes. 

Just look at boxers: they have to train before going up into the ring for the real fight, they do not just go up there unpracticed. Athletes also must train before competing. 

The same goes for us: we have to practice and get an understanding of death before death actually comes to us. Consequently, we have to practice contemplating the body and death every day.

~•~•~•~

From This is the Path by Ajahn Dtun

https://www.abhayagiri.org/media/books/dtun_this_is_the_path.pdf

“A LAYMAN'S PATH" by : Ven Balacitta (edited by Ven Kumāra)

 

“A LAYMAN'S PATH" 
by :  Ven Balacitta (edited by Ven Kumāra)

A Buddhist disciple can choose to benefit himself either by following the noble eightfold path, which leads to liberation, or the layman’s path of merit making, which conduces to a pleasant living.

The layman’s path is essentially having faith and following the 3 steps of Dana, Sila and Bhavana.

Dana means giving and it consists of:

*  material dana (most people can perform this i.e. the giving of physical goods)

*  service dana (contributing our time, skill and effort for the benefit of others)

*  bodily dana (a good example of this is organ donation)

Bhavana means mental development. A person’s mind can be developed if he likes to visit monks and listen to good Dhamma; retains in the mind the teachings he has heard; carefully examines the meaning of those teachings; having understood the meaning, lives in conformity with the Dhamma.

Today we shall concentrate on the conditions that are involved in order to determine whether a precept is broken. The basic tenets to Sila for the layman is the Panca Sila (Five Precepts)

Pānātipātā veramani sikkhāpadam samādiyāmi

I take the precept to abstain from killing.

Adinnādānā veramani sikkhāpadam samādiyāmi

I take the precept to abstain from stealing.

Kāmesu-micchācārā veramani sikkhāpadam samādiyāmi

I take the precept to abstain from sexual misconduct.

Musāvādā veramani sikkhāpadam samādiyāmi

I take the precept to abstain from lying.

Surā-meraya-majja-pamādatthānā veramani sikkhāpadam samādiyāmi

I take the precept to abstain from intoxicating drinks and drugs.

Killing (Pānātipāta)

A person is considered to have broken this precept even if he does not actually commit the killing per-se but instructs others to do it on his behalf (e.g. hiring assassins). Five conditions must be fulfilled in order for killing to have taken place:

1.  The object is a living sentient being.

2.  The doer knows that it is alive.

3.  The doer has the intention to kill it.

4.  The doer makes the effort to actualise that intention.

5.  As a result of that effort, the being dies.

Stealing (Adinnādāna)

This refers to taking things without the consent of the owner. The conditions that need to be present for the act of stealing to happen are:

1.  The object belongs to someone else.

2.  The doer knows that it is so.

3.  The doer has the intention to take it without the owner's consent.

4.  The doer makes the effort to actualise that intention.

5.  As a result of that effort, the object is obtained by the doer.

Sexual misconduct (Kāmesu-micchācāra)

For a person observing the Eight Precepts (Atthanga Sila), there is total abstinence from sex. However, for one who observes the Five Precepts, having sex is fine, but not with an illicit partner, i.e. anyone who

*  is protected by a family member or relatives

*  is protected by Dhamma (probably meaning one who has renounced)

*  is married to another man (regardless of legality)

*  commits a sexual act which entails punishments (due to prohibition by the law of the land), or

*  is engaged or betrothed to another man.

The conditions that will result in the breaking of this precept are:

1.  The other party is an illicit partner (as described above).

2.  The doer knows that it is so.

3.  The doer has the intention to have sex with the other party.

4.  The doer makes the effort to actualise that intention.

5.  As a result of that effort, the doer has sexual intercourse with the other party.

Lying (Musāvāda)

Apart from using words, a person can also lie by using certain gestures to communicate the lie. The conditions necessary for lying to have occurred are:

1.  The doer knows something is untrue.

2.  The doer has the intention to deceive another by communicating that untruth.

3.  The doer makes the effort to actualise that intention.

4.  As a result of that effort, the intended party understands the untruth.

[When the above factors are complete, whether or not the intended party believes it, the deed is done. It is understood by some that only lies that are intended to cause loss or harm are grave enough to lead the doer to woeful states. However, in the suttas, the Buddha clearly said that one who "abstains from false speech… do not consciously tell a lie for his own sake, for the sake of another, or for the sake of any reward." —Editor

Intoxicants that are the Basis for Heedlessness (Surā-meraya-majja-pamādatthāna)

These include all forms of intoxicating drinks and drugs that can cause one to be heedless or negligent. To break this precept, the four conditions are:

1.  The object is an intoxicant that can cause heedlessness.

2.  Intention exists to take it.

3.  Effort is made to take it.

4.  The intoxicant is imbibed.

[Wine that is added in cooking is no longer an intoxicant as the alcohol content in it evaporates during the cooking process, and therefore does not count here. —Editor]

We who are not yet liberated from greed, hatred and delusion should try to avoid committing any unwholesome actions by observing the precepts well and hope that one day, when the karma is right we can practise the supra-mundane path that leads to liberation. May all of you be well and happy and be diligent in your practice.

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

Luang Phor Jaran Titthadhammo

Story by Luang Phor Jaran Titthadhammo

There was a devotee, a C7-level civil servant living with her* mother, just the two of them. She didn't know that her real biological mother is actually her adopted mom’s sister, who raised her from a young age. She also didn’t know who was her father as she had never seen him.

She came to this temple twice to meditate, 7 days each time. The first time she meditated for 7 days, nothing happened. But the second time she came here to meditate, her real mother appeared to her in her dream, dressed in white, around 3 to 4am in the morning.

She hugged the devotee, and then said, “My child, I have risen from the underworld. I am your real mother. Do you know that your mother hanged herself over the bed where you slept? I hanged myself but I have a child who practice the kammathan and whose merit supported me to leave the lower realms.

I understand a lot of things already. If a person commits suicide, there is no need to go and tamboon to make merit to offer him or her. Because he or she certainly won’t be able to receive the merit.

The highest merit is the merit produced by the kammathan practice (meditation).”

The devotee continued recounting what happened. 

She said that her mother hugged her, telling her the truth. Her father went to get a new wife or mistress and came back home. The auntie was angry and took a gun to shoot at him. So the father did not dare enter the house. Since then, her father had not returned.

The mother told her that she had a difficult time after committing suicide. Her punishment was to dig the ground, and when she was hungry she had to eat from the rubbish dump. Every day was a torture. 

But when her child practiced the kammathan and shared merit, she was released from her punishment. 

Therefore, mom was very grateful to her child. Then she continued,

“My child, 4 gold chains, 3 diamond rings, I left to your auntie. Did she give them to you?”

The devotee realised one thing. At the point of death, you will retain that particular appearance. 

You do not age or grow old as a spirit. Because there was a photo of her real mother at the house, she always thought she was her aunt. But the spirit still looked exactly like that. 

After the devotee awoke from the dream, she went to rouse her aunt up from her sleep, asking whether her real mom was her aunt. Her aunt was so shocked and asked how did she know. 

And then the devotee asked about the possessions her mother left behind, which her aunt said were still around. Just that she hadn’t given her yet because she hadn’t married and started a family yet. 

What I want to leave with you here is this. When a loved one passes away, there is nothing as beneficial for him as the merit from the kammathan (meditation). After you dedicate the merit to him or her, you will find out where they have gone. 

If they have gone to heaven, when we tamboon sangkatan, they will receive via anumodana. 

But they won’t be able to receive food offerings like this. Because they only partake of divine food. 

If they are reborn in the lowest levels of the hell realm, if we tamboon sangkatan and dedicate the merit to them, they will not be able to receive it. We have to pray and practice the kammatan before they can receive the merit. 

Luang Phor Jaran Titthadhammo

Wat Amphawan, Singburi Province

*Admin assumed the gender of the devotee as Luang Phor Jaran’s account was gender-neutral

The wax figure of Somdej Phra Sangharaj Chao Khrom Luang Wachira Yannasangwon which contains the real hair of the Somdej Sanghraj has been transformed into Phra Taat.

The wax figure of Somdej Phra Sangharaj Chao Khrom Luang Wachira Yannasangwon which contains the real hair of the Somdej Sanghraj has been transformed into Phra Taat. 

Luang Phor Yuen Khantipalo had asked for permission from Somdej Phra Wannarat Wat Bowonniwet Vihara to pay respects to the great virtues of the late Somdej Sangharaj who had passed away. Therefore Luang Phor wanted to build wax statues just as though the real Somdej Sangharaj was sitting there. 

A total of 3 statues were built. 

The first was dedicated to His Majesty King Bhumibol Adulyadej, when His Majesty was still undergoing medical treatment at Siriraj Hospital. 

The second one was offered with gratitude in honour of the Supreme Patriarch at Wat Bowonniwet.

The third was given to Ramkhamhaeng Hospital to be placed in the Dhamma room for all people, doctors and nurses included, to pay their respects. 

Luang Phor Yuen had been taking care of all the details and carefully overseeing this operation, and used the real hair of the Supreme Patriarch. Tahn kept the hair and entrusted to Dr. Chumpon Damrong Supasunton, who then kept it and offered it to Luang Phor Yuen Khantipalo as it was a very auspicious occasion.

The former Somdej Phra Sangharaj, Somdej Phra Yannasangwon often met with Luang Pu Toh of Wat Pradoochimplee.

The former Somdej Phra Sangharaj, Somdej Phra Yannasangwon often met with Luang Pu Toh of Wat Pradoochimplee. 

The Somdej complimented Luang Pu Toh as being a monk who when spoken of, brings to mind an image of a well-practiced and true Samana who is peaceful and tranquil, a wonderful sight to behold and auspicious to whoever who sees him. 

Somdej Phra Sankaraj mentioned that Luang Pu Toh was not just a monk who was outwardly calm putting up an appearance for people to see, but on the inside he is also peaceful and at ease as well. He praised Luang Pu Toh as a great blessing to all. 

“Whosoever who claims to be a disciple [or of the lineage] of Luang Pu Toh must be determined to receive the auspicious blessings from Tahn. To emulate his teacher and calm and purify the body, speech and mind. This is the true blessing that one should obtain from Tahn.”

In return, Luang Pu Toh also praised the virtues of Somdej Phra Yannasangwon. Sharing some old and rare photos of them together for all fans and luksits of both eminent Venerables.

Ajahn Sumedho

Ajahn Sumedho

Q : What most impressed you about Ajahn Chah?

A : Luang Por Chah had a great deal of mettā (loving-kindness) and I felt welcomed by the way he received me at Wat Pah Pong – he seemed to be interested in me. I felt intuitively that this was a very wise man. At the time I couldn’t understand Thai very well, but what I saw of how he lived his life and his general way of being was very pleasing to me. His teaching was very direct and he was able to see very quickly where I was at.

He didn’t want me to spend time reading or studying, just to practise. He emphasized everybody’s paṭipat (practice). When I first came to him, he told me to put my books away and to just read the citta, my mind. I was happy to do that, because I was weary of studying Buddhism and wanted to practise it instead of just reading about it. This was what he was encouraging me to do.

Though he gave a lot of talks, which I couldn’t properly understand for the first two years, he emphasized kor wat (monastic duties), the way you live in the monastery: paying attention, being mindful with food and the robes, and with the kuṭī (hut) and the monastery. He was like a mirror that would reflect my state of mind. He always seemed to be completely present. I’d get carried away with thoughts and emotions sometimes, but by just being around him, I found that I could suddenly let go – I could drop what I was holding onto without even telling him. His presence helped me to see what I was doing and what I was attached to. So I decided that I would live with him as long as I could, since such monks are hard to find. I stayed with him for ten years at Wat Pah Pong and at various branch monasteries.