Dipa Ma’s Daily Life Mindfulness, 4 tools

Dipa Ma’s Daily Life Mindfulness, 4 tools

1) Mindfulness is all the time. Always be aware of what you are doing.

“When I am moving, shopping I’m always doing it with mindfulness.” “Whatever you are doing, be aware of it. If you are busy, then busyness is the meditation. Meditation is to know what you are doing. When you do calculations, know that you are doing calculations. If you are rushing to the office, then you should be mindful of ‘rushing.’ When you are eating, putting on your shoes, your socks, your clothes, you must be mindful. It is all meditation! Even when you are cutting your nails, put your mind there. Know that you are cutting your nails.”

2) Let go of “I” thoughts. Let go of the addiction to thoughts and stories.

“Your mind is all stories.” “Thoughts of the past and future spoil your time.” “This problem you are facing is no problem at all. It is because you think ‘This is mine.’ It  is because you think ‘There is something for me to solve.’ Don’t think in this way, and then there will be no trouble.”

3) See impermanence and learn from it.

“When you are alive you might think this is my daughter, this is my husband, this is my property, this is my house, this car belongs to me. But when you are dead, nothing is yours. You must really learn that everything is impermanent.”

4) Blessing verses blaming.

She didn’t criticize or blame others. She didn’t gossip or use unnecessary speech. She followed the 5 precepts of Buddhism in daily life. She blessed everyone and everything. She was a living lovingkindness prayer, all the time. She said that blessing others will keep you “attentive."

6th December, 2022

Dhamma by Buddhadasa Bhikkhu

Dhamma by Buddhadasa Bhikkhu 

Whatever actions that you think about afterwards 

And it brings you happiness and joy to remember

That is merit

Whatever actions you think about afterwards

That brings you unhappiness and sorrow

That’s unwholesome kamma

An undisturbed and calm mind brings about true happiness.

Buddhism is more focused on mental suffering than physical suffering

All conditioned phenomena are dukkha (unsatisfactory).  

What on the surface seems like happiness is dukkha as well. 

For example, we get a lot of happiness from having cute pets around. 

That also means they will bring us a lot of sorrow when they die. 

So living in this world

It depends on how we live in a manner that brings more happiness than suffering.

What is the difference between merit and unwholesome kamma?

Whatever has been done, if you feel comfortable reflecting on it, that’s merit

Whatever that you did, if you feel uneasy afterwards, that’s unwholesome action.

And from now on, if you want to make sure that there is more happiness than suffering in your life

Then you should make more merit, that is, to make your heart pure, calm and comfortable. 

Dhamma by Buddhadasa Bhikkhu 

Wat Suan Mokkh Phalaram, Surat Thani

5th December, 2022

Dhamma Advice to Lay Disciples Luang Pu Doo Prompanyo

Dhamma Advice to Lay Disciples
Luang Pu Doo Prompanyo

As long as you are still secular, you are still lay persons. It is like stepping on two boats, you must not upset the worldly, and yet you must not discard the Dhamma. 

Do not behave in an extreme manner. One must practice the Dhamma depending on the status and circumstances of each person. For example, when you are giving alms, look at the people around you. You can’t behave as though you are a wealthy philanthropist [and give all your money away]. 

If you are keeping the 8 precepts, you may not necessarily do it on a Buddhist holy day. But choose a date that doesn’t affect you having dinner with your family because that is still an important activity. 

Meditation does not mean to focus with your eyes closed, just sitting at the temple. During working hours, wherever you go, you should try to have mindfulness and sati. 

No matter how well you practice, if you can’t get along with your peers and people end up hating you, then what will the benefit be?

The world and the Dhamma are related. We can understand Dhamma through worldly matters. At the same time, the Dhamma is not above and beyond the worldly.

Dhamma Advice to Lay Disciples

Luang Pu Doo Prompanyo

Wat Sakae, Ayutthaya Province

4th December, 2022

"ADHAMMIKA { UNRIGHTEOUS } SUTTA" ~ By Ven Aggacitta

"ADHAMMIKA { UNRIGHTEOUS } SUTTA" 
~ By Ven Aggacitta 

 

In this sutta, the Buddha tells the monks about the consequences of having an unrighteous king. With such a king, his ministers would also become unrighteous. When that happens, brahmins and common people too become unrighteous. Thus, townsfolk and villages also become unrighteous. 

Presently, we don’t have kings as in those days, but we do have a prime minister or a president as the leader of a country. When a country is headed by such a leader, then it can be expected that his subordinates would tend to follow suit. Those who are scrupulous at first may be easily influenced. Those who are incorruptible would find it hard to stay on if the level of wrong-doing surpasses his threshold of tolerance, and tend to leave. 

With that a government would be full of crooks. With such examples leading a country, the citizens would naturally follow that way of living. Thus the country would fall into a deplorable state. This can be seen quite evidently in certain countries in the present world. 

The sutta continues with something curious. It says that the situation leads to the sun, moon, stars and constellations going on irregular courses. Then days and nights, months and fortnights, seasons and years become irregular. The wind too blows off course and out of season. 

Peculiar as it may be, we also can’t help noticing that in recent years the weather pattern as been increasingly unpredictable in many parts of the world, including here in Taiping. The sutta suggests that all these happenings of unpredictable weather have to do with the moral decline of human beings. 

Then, the sutta says that the devas become upset by the irregular winds and do not allow the clouds to carry the rain properly. As the rain does not fall seasonably, the crops do not ripen properly [i.e. they become mutated, or half-ripe]. According to the sutta, people consuming such crops are “short-lived, ugly and sickly”. 

This makes me wonder about genetically engineered produce. In order to increase output, many kinds of food plants are altered so that they can be harvested more times in a year than they normally do. Would eating such food cause us to become “short-lived, ugly and sickly”? 

On the other hand, when the ruler is righteous, the whole situation would be in the direct opposite. In short, this sutta is saying that our ill behaviour affects the cosmos and that eventually harms ourselves. 

Let’s consider Bhutan, a Buddhist country where people live long lives. As I was informed, the ruler regards the people’s happiness so highly that he had the country measured according GNH, Gross National Happiness (and not just GNP, Gross National Production). Apparently, Bhutan has a high GNH. 

Therefore, it’s not uncommon to find people who are more than 100 years old there, although their GNP is significantly low. 

The sutta ends with a verse saying that cattle crossing (a river) would swerve if the leading bull swerves. 

So too if the ruler lives unrighteously, all the more would others, thus bringing calamity to the whole realm. However, if the leading bull goes straight the herd would also go straight. Just so, if the ruler lives unrighteously, others too would follow and the whole realm would dwell in happiness. 

I picked this sutta today because the national election is coming soon. For me, if I were to vote, I would not base my choice on a party, but rather cast my vote based on the character of the candidate—whether he is honest, reliable and capable. 

In another sutta called Andha (Blind) Sutta (AN 3:29), it is said that there are 3 types of people: 

one who is blind in both eyes 

one who is blind in one eye 

one who can see with both eyes 

The first kind of person is ignorant in both worldly and spiritual matters. It is not wise to associate with such a person. 

The second kind is capable in worldly matters but not in the spiritual. In my opinion, such a person is even more dangerous than the first. A successful businessman once said that in the past he used to look for business partners who were talented. After being cheated and disappointed a number of times, nowadays he looks out for the character of the person first before looking at his capabilities. Such should be the case when we consider whom to associate with. 

The final one is of course the best, having eyes for both worldly and spiritual matters. Such are ones that we should associate with, for that would benefit us in both worldly and spiritual ways. 

So, may you vote for those who have two well working eyes.

Vote wisely and safely .......

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

3rd December, 2022

Luang Phor Parn Sonantho

 “Even though we have katha aakom (magical kathas)

Amulets and all kinds of good things

We will still have to die

So before we pass away

We ought to pick a good path

At minimum we should aim to reach 

The Kamavacarabhumi heavenly realm.”

Luang Phor Parn also further explained the reason why he built many of all kinds of temple buildings whether Ubosots or Viharas. He emphasised that he wasn’t concerned about himself. But he was concerned about all the villagers and disciples of his. 

By constructing so many buildings, whether a lot or little, anyone who has contributed would have at least gained some merit. Whether they contributed by physically building the structures or by donating certain of their assets and possessions. So they all had a chance to be reborn in heaven.

Luang Phor further explained, “Please everyone, before going to sleep, think about the good that you have done. Think of the material possessions you have sacrificed in donation for the construction. Offering alms to monks is good. Think about the precepts you kept. Reflect on the sermons you heard. Then sincerely recollect the Buddha, Dhamma and Sangha.” 

“Buddho. Dhammo. Sangho.”

Luang Phor Parn Sonantho

Wat Bang Nhom Kho, Ayutthaya

2nd December, 2022

THE END OF SLAVERY

THE END OF SLAVERY

"When the heart is a slave to its moods and defilements—greed, aversion, and delusion—it's like being a slave to poor people, troublemakers, and crooks, all of whom are people we shouldn’t be enslaved to. The ‘poor people’ here are greed: hunger, desire, never having enough. This feeling of ‘not enough’ is what it means to be poor.

As for aversion, this doesn’t necessarily mean out-and-out anger. It also means being grumpy or in a bad mood. If anyone annoys us or does something displeasing, we get irritated and resentful. This is called being a slave to troublemakers.

Delusion means seeing good as evil or evil as good, right as wrong or wrong as right, thinking you’re good when you’re evil, or evil when you’re good. This is called being a slave to crooks.

But if the mind becomes a slave to goodness, this is called being a slave to the Buddha, Dhamma, and Sangha, in which case we’re well-off because the Buddha is a kind person. He won’t make us work all hours of the day and instead will allow us time to rest and find peace of mind.

But still, as long as we’re slaves, we can’t say that it’s really good, because slaves have no freedom. They still have a price on their heads. Only when we gain release from slavery can we be fully free and happy. 

So for this reason, be diligent in your work: Meditate a lot every day. 

You’ll profit from it, get to buy yourself out of slavery to the Buddha, Dhamma, and Sangha, and gain Liberation. Don’t let there be anyone at all over you giving you orders. That’s when it’s really ideal...”

❀❀❀

“The Buddha never meant for us to take as our mainstay anything or anyone else aside from ourselves. 

Even when we take refuge in the Buddha, Dhamma, and Sangha, he never praised it as being really ideal. 

He wanted us to take ourselves as our refuge. ‘The self is its own mainstay:’ We don’t have to take our authority from anyone else. We can depend on ourselves and govern ourselves. We’re free and don’t have to fall back on anyone else. When we can reach this state, that’s when we’ll be released from slavery—and truly happy.”

❀❀❀

Ajaan Lee Dhammadharo

Excerpt from the e-Book “Food for Thought: Eighteen Talks

on the Training of the Heart,” Section “Free at Last”

Translated from the Thai by Thanissaro Bhikkhu

~

You can read the full talk here:

https://www.dhammatalks.org/books/FoodForThought/Section0021.html

1st December, 2022

“Many respectable teachers often tell you to think of the Buddha and other meditation masters when you feel discouraged. They are just like you—having been ordinary people before.”

The Teachings of Ajahn Suchart.

29th December, 2022

 “Many respectable teachers often tell you to think of the Buddha and other meditation masters when you feel discouraged. They are just like you—having been ordinary people before.”

According to many Dhamma books, many respectable teachers often tell you to think of the Buddha and other meditation masters when you feel discouraged. They are just like you—having been ordinary people before. They also had to fight against their own minds. You should look to their practice to see how they managed to get through. All respectable teachers teach you to carry on and not give in or give up. You may take it easy sometimes; you don’t need to push yourself everyday. You may take a break sometimes. 

But you shouldn't get carried away and end up doing something else entirely.

Luangta Mahā Boowa once told me that he used to be able to get into a state of calm through meditation in the beginning, before he even had a teacher. At that time he was alone and so he was making canopies (klot) for about three months. While he was making them, he didn’t get to meditate and so his mind was unruly by the time he finished them. No matter how he tried, he couldn’t calm his mind to the level that it was before. He had forgotten how to calm his mind.

Whenever he meditated, he would think about his former state of calm. He ended up feeling discouraged and upset from not being able to attain it. However, he figured out that he should do whatever he used to practise. So he started to solely recite ‘Buddho’ again for three or four days. He didn’t think about anything else whatsoever. He only thought of ‘Buddho’ in the four meditating postures: standing, walking, sitting, and lying down. As he was alone and did not interact with anyone, when the mind constantly focussed on ‘Buddho’, it calmed down very quickly.

By Ajaan Suchart Abhijāto

www.phrasuchart.com

Youtube: Dhamma in English

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

“It all comes down to mindfulness (sati). Maintain your mindfulness with ‘Buddho’ or any of the meditation subjects to ground your mind.”

The Teachings of Ajahn Suchart.

15 April 2024

“It all comes down to mindfulness (sati). Maintain your mindfulness with ‘Buddho’ or any of the meditation subjects to ground your mind.”

When you first begin to practise, there will be many trials and errors. Sometimes you do something right and manage to calm your mind, but you don’t really know how you managed to do it. So when you want to do it again the next time, you automatically expect that it will be as calm as the last time. So you keep thinking about the result and become obsessed with it.

It all comes down to mindfulness (sati). Maintain your mindfulness with ‘Buddho’ or any of the meditation subjects to ground your mind. Your surroundings need to be quiet without any interference. 

Your state of mind also needs to be carefree—no problems with other people or any hindrance.

These conditions all come into play and bring about the calm. If you happen to have a quarrel with someone or any issues, it will be impossible to calm your mind. Even if you do it the right way, you won’t be able to meditate because of all the lingering issues.

It’s just like listening to the radio. On certain days the reception is really clear when there is no interference. And there are days when a roll of thunder and other sounds just keep interfering.

By Ajaan Suchart Abhijāto

www.phrasuchart.com

Youtube: Dhamma in English

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

The Teaching of Ajaan Suchart.

The Teaching of Ajaan Suchart.

3 April 2023

Question:  Certain laymen claim to have reached higher mental levels such as sotāpanna, sakadāgāmī, anāgāmī, arahant. Will a person who has truly achieved such advanced mental levels make public announcements?

Than Ajahn:  Usually not. Because he/she is smart enough to know that it is safer for him/her just to keep quiet. If he/she has to say anything, he/she will just say how to practise and how to achieve it. There is no need to claim oneself as making such and such achievement because someone who has achieved high attainment is not hungry for fame anymore. If you are still hungry for fame, then this is your defilement. 

So usually an ariya (one who has gain the ariya attainment) tends to keep quiet.

If he speaks, he only speaks about the path, the practice, and the achievement without mentioning oneself because he knows that whatever he says will be subjected to scrutiny and it is hard to prove to people who have no way of knowing. So it is useless to tell people that you have achieved a certain level.

It is not productive. It can be more harmful than good. It is probably better just to keep quiet because if you have truly attained, you have contentment, you are not hungry for fame, praise, or for anything from other people. You are happy as you are, so you don’t need to do or say anything to gain more benefits.

Question:  Is it possible to ascertain whether a person has attained any four stages of awakening (sotāpanna, sakadāgāmī, anāgāmī, arahant) by outward appearance and behaviour?

Than Ajahn:  Partially, not completely. To be certain, you have to ask the person what kind of achievement the person has achieved. And this is not stated in the scriptures. It is something that you find out through your practice, and only those who practise will understand, will know. 

If someone just tells others that ‘I have let go of my attachment, my fetters’, this is merely scripture-reading statement. But if you can explain what it means, then you can be certain of it.

If you yourself want to ascertain or find out whether someone has attained any enlightenment, you yourself have to already achieve enlightenment. If you have not achieved enlightenment, you will not be able to tell whether the person is speaking the truth or not. So yes, it is like this. 

If you have passed a certain type of examination, you can talk to another person about the same type of examination whether he has passed that examination. If he says ‘Yes,’ then you can ask him [about the exam] to make sure that he really has passed the examination. Because you have already passed the examination, so you know what the questions are like. So in order to ascertain someone’s attainments, you first have to attain to that level yourself before you can question or interview that person.

Question:  What does it mean to be a true Buddhist? How would you define a true Buddhist? 

What should be his key virtues?

Than Ajahn:  First, he has to have absolute faith in the Buddha and the Dhamma. He believes in the teachings of the Buddha, Dhamma, and the Sangha only, not other teachings. If other teachings do not contradict the Buddha’s teachings, if he would like to study them like studying physics or mathematics, that’s okay.  But these (other teachings) should not contradict the teachings of the Buddha, Dhamma, and Sangha. 

As a Buddhist, you have to take the Buddha, Dhamma, and Sangha as your real teachers and then follow their teachings, and practise until you achieve the result. So his key virtue is to be faithful, to have saddhā. 

Then he needs to have viriya (being diligent, to exert) to develop mindfulness, samādhi and wisdom. This is the key virtue of a true Buddhist. 

Question:  Could you tell us why you decided to become a Buddhist Bhikkhu?

Than Ajahn:  Well, after studying, practising, and following the teachings of the Buddha for one year, I found that it was the best choice for me at that time. I had two choices: to become a monk or go back to work.

If I go back to work I would not have any time to meditate and to practice. Even if I practice, I would have very little time to meditate. But if I become a monk, I could practise and meditate all day long. So I decided to become a monk because the result from meditation is far greater/better than the result from working.

Question:  Can a true Buddhist hold grudges?

Than Ajahn:  Yes, even if you are a true Buddhist, you can still have defilements. You will have no grudges against anybody, only when you have achieved the highest level of attainment, as an arahant.

Question:  What if a person who holds grudges for ages tells you that he/she is so keen to end the cycle of samsara soon? Isn’t it contradictory?

Than Ajahn:  It is not. If you have not yet achieved the highest level of attainment, you can still have grudges, you can still have anger. But once you have achieved the highest level of attainment, you no longer have any anger or hatred.

Question:  For a person who is keen to learn the key teachings of the Buddha, what books would you recommend? Preferably those translated into English).

Than Ajahn:  I would recommend that you read the suttas of the Buddha first:

1) Dhamma-cakkappavattana-sutta—the first sermon.

2) Anatta-Lakkhaṇa Sutta (Not-Self Discourse).

3) Āditta-pariyāya Sutta (The Fire Discourse)

4) Satipatthäna Sutta (The Foundations of Mindfulness)

5) Maṅgala Sutta (The Discourse on Blessings)

These are the principle teachings of the Buddha. You can search these suttas in the internet. 

They are all translated into English. 

The Buddha is the best teacher to study from when you first start, so you should study from the Buddha first. Afterward, when you study from other teachers, then you would know whether their teachings are following the teachings of the Buddha or not.

Question:  As the Buddha had stated in Majjhima Nikaya, “Every living being has karma as its own, its inheritance, its cause, its kinsman, its refuge. Kamma is that which differentiates all living beings into low and high states.” Could you enlighten us more on kamma? What is kamma and how does it come into play in an individual’s life?

Than Ajahn:  Kamma is the actions performed by the mind through the body’s action and speech. It is the mind that directs speech and the body’s actions. And these actions can be good or bad, harmful or beneficial to other people. If it is harmful, it is considered to be bad karma. If it is beneficial, it is considered to be good karma. And when you do good karma, your mind becomes happy. When you do bad karma your mind becomes unhappy.

So this is what happens when you do kamma. And this happiness and unhappiness is the one that differentiates people from one another. Some people are happy and some people are not happy. Basically, this will make them to be different types of people. People who are not happy tend to do bad things more than those who are happy. People who are happy tend to do good kamma. This is all I can tell you about karma.

Question:  At times we are being compelled to associate with people who would make our life unpleasant on purpose by harassing us unnecessarily or by inflicting pain on us in some way or the other. According to Buddhism, we get subjected to such harassment due to a bad karma we had committed either in this life or previous life. Let’s call A the victim and B, the culprit. For example, to make A pay for his/her karma, B is made to commit fresh karma (by inflicting pain or harassing A). In other words, B accumulates bad new karma by making A pay for his past bad karma. Later, either in this birth or in the next birth B will have to pay for his bad karma which he had to commit (unknowingly) to make A pay for his previous bad karma. How would you justify B being made use of in order to make A suffer for his past kamma?

Than Ajahn:  There is no justification. The only way to overcome this retaliating action is to stop retaliating. If someone does something bad to you, then do not react or retaliate. Consider it as you want to stop this vicious circle of retaliating against one another. If you can do that, eventually there won’t be retaliation from your enemy. If you keep on retaliating, then you would get the retaliation back from the opponent. Action produces more action. No action produces no action. That is the law of kamma. If you do not wish to have any reaction from your opponent, stop your actions. When you stop your action, your opponent too will stop his reaction/s eventually.

Question:  How can we make use of the teachings of the Buddha in order to deal with hopelessness?

Than Ajahn:  Your hopelessness comes from your misunderstanding of the truth. So you should stop hopelessness by stop thinking temporarily. Keep reciting the ‘Buddho, Buddho’ mantra when you feel hopeless. After you have recited ‘Buddho’ and you can stop thinking, then your hopelessness will disappear, and you will be able to look at the situation properly again, with wisdom.

So when you feel hopeless, try to use mindfulness to stop your feeling of hopelessness. Once you have stopped the hopelessness and start looking at things differently, then you will see things in a different light!

“Dhamma in English, Sep 18, 2022.”

By Ajahn Suchart Abhijāto

www.phrasuchart.com

YouTube:  Dhamma in English.

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

Questions were submitted by a journalist from Sri Lanka and she also transcribed and published them on Sunday Observer website: 

https://www.sundayobserver.lk/.../impact/break-cycle-revenge

“Keep running away is not the solution."

The Teaching of Ajahn Suchart.

20 May 2023

“Keep running away is not the solution."

Upāsikā :  “I have to leave other people alone and stay put in the monastery even if anger comes up. Do I just recite Buddho, Buddho, Buddho?”

Phra Ajahn :  “Yes. If your mind is not calm, just go into your room and calm your mind. The reason is because if you leave this place and go to the next place, there will be something else to agitate you again. 

So, it’s not the place, but it’s your mind that is restless. After you have stayed for a while, you become restless again. You want to find an excuse to go somewhere else again. You can go to many places, and you will still find fault with all these places. There is nothing as a perfect place for you to practice.

There was the story of the Buddha when he was staying in a place and was criticized. His attendant, the Venerable Ananda then said that they had to leave that place. The Buddha replied that if they left that place, if they ran away from that issue, when they go to a new place, they would find the same problem again. So, keep running away is not the solution. 

In making decision whether to stay on or to leave, you have to look at the real problem. Is the mind the real problem? Or is the place the real problem? If the problem is your mind, then you shouldn’t change the place, you should change how your mind thinks. 

But if the real problem is the place, like if you stay on, you’ll get killed, then you might have to leave the place. But if you stay in a place, and people don’t like your presence, and you cannot do anything about it, then leave them alone. As long as they don’t harm you physically, you just stay on.”

Upāsikā :  “Even when the aversion comes from the other people?”

Phra Ajahn :  “Yes because you cannot force them to be nice to you or to be kind to you. The Buddha said that if people are not nice to you, just look at the situation in a positive light. When they didn’t like you, be thankful because they didn’t hurt you. If they hurt you, be thankful because they didn’t kill you. And if they killed you, be thankful because we all eventually, are going to die. So, if we have to die in defense for Dhamma, then it’s worthwhile.”

“Dhamma in English, Apr 5, 2018.”

By Ajahn Suchart Abhijāto

www.phrasuchart.com

Latest Dhamma talks on Youtube: 

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

“You don't need anything to make you happy. So, you don't need the body to take you to places, to see or hear things.”

The teachings of Ajahn Suchart.

16 April 2024

The Body and the Mind

“You don't need anything to make you happy. So, you don't need the body to take you to places, to see or hear things.”

Question:  “Are all things impermanent except for the consciousness?”

Than Ajahn:  “Yes, the mind is permanent. The mind is not destructible.”

Question:  “So, what happens when the body dies? Does consciousness die aswell?”

Than Ajahn:  “No, the mind just detaches itself from the body and goes seek for a new body. 

This is how you get rebirth. It’s like changing a new car. When the old car breaks down, the driver goes and looks for a new car. The mind drives the body. The mind directs and tells the body what to do and what to say by thinking. 

First you have to think before you come here, right? You’d say, ‘I want to come here today.’ After you thought about it, you tell your body, ‘Ok. Let’s go to temple.’ So, you’re the driver. The mind is like the driver and the body is like the automobile. When the automobile breaks down, the driver goes buy a new car. In the same way, when this body dies, the mind gets a new body – this is rebirth. It’s the same person. 

It's the same driver but with a different body. That’s all. 

You keep doing this as long as you still have cravings and desire for things that you can acquire through your body. If you want to stop rebirth, then you'll have to stop your desire and cravings. 

When you don’t have any cravings for things through the body, then you won’t need the body. 

And when you die, you don’t need to go and take a new body, you don’t need to get rebirth. 

You can do this by meditation. When you meditate, your mind will become calm and peaceful, and your cravings and desires will disappear. This is the way to get rid of your desire, which is to meditate. Then, your mind becomes content, happy, and full. You don’t need anything to make you happy. So, you don’t need the body to take you to places, to see or hear things.”

“Dhamma in English, May 24, 2018.”

By Ajahn Suchart Abhijāto

www.phrasuchart.com

Latest Dhamma talks on Youtube: 

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

“Your duty is: to abstain from all evil, to cultivate what is wholesome, and to purify your mind."

The teachings of Ajahn Suchart.

7 April 2024

“Your duty is: to abstain from all evil, to cultivate what is wholesome, and to purify your mind."

You can’t change what you have done in the past—the results of both good and bad actions. It is only a matter of time when it comes to reaping them. Your duty is: to abstain from all evil, to cultivate what is wholesome, and to purify your mind. This is the gist of all the Buddhas’ teachings. This is the Paṭimokkha Exhortation (Ovāda-paṭimokkha) that was given on Māgha-pūjā: To abstain from all evil. To cultivate what is wholesome. And to purify one’s mind.

This is the teaching of all the Buddhas. So there is no need to wait for the coming of Buddha Ariya Metteyya; he will teach the same thing as the Buddha, the same as what you’re hearing now.

If you don’t practise meditation, no matter how many Buddha Ariya Metteyya you come across, you still won’t practise. It all comes down to you, and not your teacher.

All the respectable teachers have already done their part. It all comes down to you whether you’re ready to undertake it or not. So you have to make an effort to follow this path—try to let go of worldly pleasures. 

Whatever you can cut down, then do so. Whatever you can live without, then do so. You have to forego, practise, and sustain your effort. Forego anything that is futile or harmful. Cultivate anything that is beneficial. You have to do both of these things and they will eventually guide you or lead you to it.

Your gender and age do not matter. What matters is your action, which is the main cause and condition. If it isn’t so, both monks and nuns won’t have become enlightened. It all depends on your practice.

Stay determined. Be confident in the right path you’ve chosen. Keep up with your effort. Make as much effort as possible. And the good results will follow.

By Ajaan 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.

12th December, 2022

Mae Chee:  If I keep money offered with the intention that I might need it in the future for medical purposes, is this the correct thinking?

Tan Ajahn:  I think it is better just to give it away. Because this can be deception by your defilements, your greed. It will make you want more and more. Just give it away and let the Dhamma decide for you in the future when you get sick. If you give it away, what you give away will come back to you when you need it. So don’t worry. If you keep it then you are actually keeping dukkha because you have to look after that money. You have to worry with your money. 

So it can be a hindrance to your practice. So it’s better just to give it away or keep it with someone you can trust and forget about it. Don’t keep it with yourself. I think the best thing is to give it away. That will solve all your problems. If you keep it then you will have attachment to it and this is against your practice of letting go. Don’t worry about if you get sick. You know you’re going to get sick, you know you’re going to die. So why worry about getting sick or dying. Your purpose is to accept death, accept sickness.

“Dhamma in English, Oct 2, 2022.”

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Mae Chee:  About giving money away, does it mean that I shouldn’t keep any money at all and should not worry about the future because my expenses are now covered by the Monastery?

Than Ajahn:  Ideally you should follow the Buddha’s example. The Buddha didn’t have any money. If you feel that you have to have money, you have to be very careful. You have to put a cap/limit on how much you should have. If you don’t put a limit on it, you’ll keep thinking, ‘Maybe I need more money, maybe I need more money,’ and it will start to make you look for more money than look for meditation. It makes you forget that you’re going to die, you are going to get sick. 

Mae Chee:  Yeah, I find that when my meditation was not good, I was tempted to use the money to buy things so I was thinking whether I should give all my money away so that I don’t have any option. 

Than Ajahn:  Yes. Cast your life to faith, to your kamma. If it’s the time for you to die, no matter how much money you have, you cannot stop yourself from death. If it isn’t yet the time for you to die, probably somebody will be there to look after you. 

When I ordained, I didn’t have any money. I was penniless when I became a monk. And when I spent almost 9 years at Wat Pa Baan Taad, I didn’t have money at all. I never thought about money. I was only thinking about meditation, mindfulness, wisdom and asubha. 

So you don’t really need to have money if you are a real meditator. Even when you get sick, you can use the ‘Dhamma medicine’ if you have no money to buy medicine. Just use mindfulness (samādhi) and wisdom as your medicine—to look after your mind. The body is not worth more important than the mind. 

Now when your body gets sick, your mind gets sicker than the body. 

So you feel terrible not because of the sickness of the body but of the sickness of your mind. 

But if you have ‘Dhamma medicine’, you can cure the sickness of the mind. You might not be able to cure the sickness of the body, but that doesn’t matter. Once the mind has no sickness, the mind is happy, and the mind can live with the sickness of the body or the death of the body if it has to happen that way. 

So concentrate on the ‘Dhamma medicine’ if you worry about sickness. That’s why you ordain. 

You don’t want to have any dealing with money anymore. You are willing to give up your life for the Dhamma. 

Mae Chee:  So in the future, if people give me money, should I say that I don’t accept any money? 

Than Ajahn:  No. You can accept it and then you can give it away. Because people want to give it to you so you want to accept their kindness but you don’t have to tell them that you are not going to keep the money. They don’t care what you do with the money after they gave it to you, right? It’s up to you on what you want to do with it. When someone gives you money, you shouldn’t say, ‘Oh, I am going to give the money to somebody else.’ Because it may make the person feels bad because the person wants to give it to you, not to somebody else. So you don’t have to tell people what you are going to do with that money. But if people give you money with a condition attached to it, then you can decline it. If they say, ‘We give you this money so you can do this or that,’ if you cannot accept the condition, then you can decline it. 

But if they give you without any condition, then you just accept it. And then you can do whatever you want with it. 

Mae Chee:  Currently, the Monastery gives me some allowance, should I tell them that I don’t need it? 

Than Ajahn:  You don’t want to make an issue out of it. When they give you allowance, you just accept it, and then you can give it to anybody you want. Quietly. Because if you try to tell them that you don’t want it, it might cause an issue for them. People might think, ‘What’s wrong with you? Are you trying to show off?’ Whatever you do, try to be discreet as much as possible. 

I think the word, ’discreet,’ has been forgotten in this new world here. It’s always showing off. 

Whether it’s on Facebook or Instagram, it’s always showing off and showing off. There is no such thing as being discreet anymore. Why do people want to show it off for? What do they get when other people give the ‘Like’? Maybe they want to use it for advertisement purposes, to monetise it if they get a lot of ‘Like’ and a lot of followers. 

“Dhamma in English, Oct 4, 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.

11th December, 2022

Student:  We always make planning for our lives, like planning on how to study, how to get a job, how to have a home and comfortable life. How do we make planning for our spiritual life?

Than Ajahn:  Well, you have to think that one day you are going to be without your body. Right? When you have no [physical] body, you have to rely on your good kamma, so you have to prepare for your spiritual life in the spiritual world. In the spiritual world, you use spiritual money. The spiritual money is created by your good kamma. Your spiritual debt is created by your bad kamma. 

That’s why all the Buddhas said, ‘Don’t do any bad kamma; do only good kamma,’ so when you die and live in the spiritual world, you have spiritual money to buy food and clothing, to pay rent, and to buy everything else. If you do bad kamma, you will have to live like a hungry ghost, you’ll have no money to buy things for yourself. 

So, do the three things that the Buddha told us to do: avoid doing bad kamma, do only good kamma, and if you can, purify your mind with meditation. This is the way to prepare for your spiritual existence. 

Student:  So the spiritual money is totally different from our money, and we have to think of the spiritual money differently. 

Than Ajahn:  Good kamma. Do good kamma like give to charity, being nice to people, helping other people, doing things for other people. By doing good kamma, you are creating spiritual money. If you hurt other people, you are creating spiritual debt. 

And if you don’t want to return to this saṁsāra, you have to purify your mind by vipassanā bhāvanā and samatha bhāvanā. Get it?

Student:  Yes. So Than Ajahn, when we keep accumulating this goodness, does it mean that we will eventually be able to renounce or do we have to make plan to be renounced? 

Than Ajahn:  Well, all the physical possessions are worthless when you die, right? You cannot use them in the spiritual world. So you want to spend all your time accumulating spiritual wealth instead. For your physical wealth, you just want to have enough for your present existence which is the four requisites of life: food, shelter, clothing, and medicine—that’s all you need for physical existence. Don’t spend too much time buying things to satisfy your cravings because it doesn’t do any good for you. It’s best to have nothing, because you can’t take anything with you. 

Student:  If do the opposite, does it mean that we’re stupid? 

Than Ajahn:  Delusional, let’s put it that way. Avijjā paccayā saṅkhārā. Your delusion or your ignorance will push your mind to accumulate things for your defilements, for your craving. This will not benefit your mind at all. It benefits the defilements, it makes the defilements happy, but it doesn’t generate any spiritual wealth. There is no contentment, no equanimity. You are always hungry, looking for more and more. 

Then, you can become a hungry ghost after you die. 

But if you give to charity or do work for other people, you get contentment, you get happiness, and you get fulfilment. So it’s better to spend your time doing things for other people if you don’t have anything else to do for yourself. 

If you have enough money for your existence, then you should spend time doing charity work like Bill Gates. Bill Gates has so much money now and he is not working anymore, right? He is spending all his time doing charity work. He is accumulating a lot of spiritual wealth. He is smart. So look at Bill Gates, one of the richest man in the world, he is now spending all his time doing charity work. He has enough physical wealth, but he doesn’t have any spiritual wealth, so he is now accumulating a lot of spiritual wealth. 

So, this is what you should do. Try to spend less time, less money on your physical existence. Just have enough to get by. This is good enough. Then, you can have the spare time, the spare money to build your spiritual wealth. 

Give away your physical wealth, and you’ll get spiritual wealth in return. That’s basically what it is. Understand?

Student:  Yes, thank you, Ajahn. 

Than Ajahn:  But if you don’t have any wealth, then you just use your physical energy, like doing volunteer work, doing things without getting any payment in return. This is also building spiritual wealth. 

This is for people who don’t have any money to give away. You can be a volunteer working in a Soup Kitchen somewhere. Just do charity work. You don’t have to spend money if you don’t have money. Use your physical possession, your energy and time, for the benefit of other people. Then, you will have some spiritual wealth with you when you go away. Because you cannot take your material possession with you when you die. 

You can live simply. You don’t have to live expensively, right? Why do you have to spend so much money to live expensively? Reduce your living expenses, then you don’t have to work to pay for your expensive lifestyle. Then you will have time to do more charity work, do things for other people. And you’ll also have time to do meditation to cut down your rebirths. Your meditation practice will help reduce the number of rebirths.  

“Dhamma in English, Jul 5, 2022.”

By Ajahn Suchart Abhijāto

www.phrasuchart.com

YouTube:  Dhamma in English.

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

The 10 FETTERS

The Teachings of Ajahn Suchart.

26 June 2023

The 10 FETTERS

Question:  The four stages of awakening are sotāpanna, sakadāgāmi, anāgāmi, and arahant. Could you elaborate on each stage and their achievements?

Than Ajahn:  These four stages of awakening require one to get rid of the ten fetters.

A sotapanna has got rid of the first three fetters: sakkāya–diṭṭhi, sīlabbata-parāmāsa, and vicikicchā (doubt in the Buddha, Dhamma and Sangha)

A sakadāgāmi is a person who has been able to lessen two more fetters, namely, rāga (sexual desire) and patigha (feeling of dissatisfaction). 

But he has not been able to completely eliminate these two fetters.

At the third stage of enlightenment, an anāgāmi can completely eliminate those two fetters, rāga and patigha.

The fourth stage of awakening requires you to remove the remaining five fetters: rūpa-rāga and arūpa-rāga—attachment or enjoyment in the rūpa–jhāna and arūpa–jhāna; restlessness arising from practising too hard, too much contemplation until the mind starts to become restless and agitated; getting rid of ‘self’; and the last one is the ability to completely/truly see the four noble truths in every instance.

These are the ten fetters one requires to get rid of to become enlightened. So if you want to study further, just search for the ten Buddhist fetters.

You need the practice of morality, meditation (samādhi), vipassanā or wisdom, to be able to remove the ten fetters from your mind.

Question:  Does one have to become an arahant to be free from desires (sexual desires in particular)?

Than Ajahn:  No. You have to be an anāgāmī to be totally free from sexual desires, and the cause for this to happen is the perception of asubha (the unpleasant parts of the body). If you can see the reality of the body as something unpleasant or as a corpse all the time, then your sexual desire will disappear from your mind.

The sotāpanna and sakadāgāmi still have sexual desire. A sakadāgāmi has less sexual desire than a sotāpanna. The anāgāmi and arahant, both have no sexual desires left in their mind.

“Dhamma in English, Jun 5, 2022.”

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.

16 April 2023

Question:  How should an ideal Buddhist spend his/her day?

Than Ajahn:  Ideally, a Buddhist should: 

1) Donate to charity everyday, give to charity of his/her own choice; 

2) Keep the five precepts at all times; 

3) Read Dhamma books, study the Dhamma teachings or listen to Dhamma talks; and 

4) Meditate as much as possible, whenever possible. These are how an ideal Buddhist should spend his/her day if it’s possible. 

Question:  Many people say they practice mettā meditation by simply reciting “May all beings be happy.” 

But it is extremely difficult to put it into practice as in our day-to-day lives we come across many situations that would disrupt our peace of mind. Certain people really get on our nerves (make us angry). 

Could you kindly elaborate on mettā meditation and how it should be done in order to keep our mind free of hatred and angry feelings?

Than Ajahn:  Well, reciting ‘May all beings be happy’ is just a reminder that it is our goal, that we should try to make people happy as much as possible. The Buddha said that the way to make people happy are: 

i) You have to be forgiving. If somebody has done something bad to you, you should forgive the person. 

Don’t hold any grudges. 

ii) Whatever you do, you shouldn’t do something that can adversely affect other people, whether it’s intentionally or not intentionally. Don’t cause any trouble for other people. 

iii) You should not hurt others, physically or mentally. 

iv) You should give others happiness. The way to give happiness to other people is to behave like a Santa Claus. If you are a Santa Claus, people will like you because you bring gifts and good things to people. Giving things that people would love to have. If they like money, give them money. If they like a good company, give them good company. Whatever people want, if you can give it to them, give it to them. 

These are the four ways of showing loving kindness (mettā)

Question:  Could you give us a few tips to lead a happy life by helping others, criticising others less, and concentration only on good thoughts? 

Than Ajahn:  Well, you basically have to be happy yourself before you can make other people happy! 

Like I said, you should practise charity, keep the five precepts, study the Dhamma teachings, and meditate. 

If you can do these, then you will be able to direct your mind to help other people and you will be happy at the same time. You wouldn’t want to criticise others and would only think of good thoughts. 

So these are what you should do: first, you should make yourself happy by doing the practice of charity, morality, and meditation; next, once you are happy, then you will have good thoughts. Then you will be happy to help other people. 

Question:  The Buddha had said it is okay to consume meat if the following three conditions are fulfilled: 

i) if you have not seen the animal being killed for you; 

ii) if you have not heard that the animal is killed for your consumption; 

iii) if you don’t have even the slightest doubt that the animal is killed for you. Anyway, the meat industry is thriving because there are enough consumers to meet the supply. If there is no demand there is no need to supply meat. Anyway, those who consume meat bought from a meat stall (supermarket or wherever) will not commit a sin because none of the above conditions is violated. But the animals are being killed because there is a collective demand. 

How would you justify this according to the teachings of the Buddha? 

Than Ajahn:  By the Law of Kamma. If you did bad kamma in your past life, you would be reborn, sooner or later, in your future life and be killed by others. If you had killed animals for food in your past life, you might be reborn as an animal in your future life and then you would be killed for food by others. So this is the Law of Kamma. If you don’t want to be killed by others, don’t kill others. 

Question:  Non-Buddhists often argue that the Buddha was not against consuming meat. 

Would you enlighten our society on this? 

Than Ajahn:  The Buddha was not concerned about what you eat. The Buddha was concerned about what you do. So if you don’t kill animals for food (or ask someone to kill them for you) that is good enough for him. If you want to eat meat or eat vegetables, that is your business. 

But you must not kill for food. As far as eating food is concerned, you can eat anything you want if it is on the table. As long as you did not kill any animal or made them be killed for you, you can eat what is served on the table.

Question:  Is it a sin to sterilise pets or stray animals (deprive the animal of the ability to produce cubs)? 

There are even free of charge sterilization campaigns in many countries to reduce the stray animal population.

Than Ajahn:  It is not a sin because you did not kill anybody or animals. Sterilisation of humans or animals is not considered to be a sin or bad kamma. This doesn’t break the first precepts (abstain from killing) of the five precepts. 

Question:  In Sri Lanka people usually offer dāna (alms) to temple’s bhikkhus. Unlike monastery’s bhikkhus, there are certain temple’s bhikkhus who fail to adhere to good moral conduct. Some would even go after material gains. So some laymen are of the view that it is useless to offer alms to such bhikkhus. Is giving alms or worshipping bhikkhus who had failed to adhere to good conduct, not a meritorious deed? 

Should we avoid offering alms to bad bhikkhus? 

Than Ajahn:  Well, it is not good to support bad people, whether they are bhikkhus or not. But if they need help, like if they are starving, it is still considered to be a good Buddhist to give food to people who are starving even if they are bad people. Because food is a basic necessity of life. You can give basic necessities of life to anybody who need them. But if you want to support someone, you make sure that he/she is a good person, someone who will do good things for others. You do not want to support someone who hurts other people.  

So you have to separate the two matters apart: 

(1) Giving necessities to anybody is okay. Even if it’s giving food to tigers or snake, it’s okay. If they are starving, you could feed them, but you should put them in the cage so that they don’t hurt other people. 

That is why the authority put bad people in jail, but they still feed those who are in jail. So feeding or helping other people in need is considered to be a meritorious deed. 

(2) But once you know that the person is no longer depending on your help, and if you know that the person is a bad person, then you shouldn’t do anything else for that person. 

The act of giving regardless of whom you give it to is considered to be charity. It’s a good action which can result in good kamma/good consequence. So don’t use this (that someone is bad) as an excuse for not giving to charity. If you know that someone is a bad person, you can choose to give charity to other good people or good organizations. 

Question:  There are Buddhists who do not believe that there is a rebirth after this birth. How can one convince them that there is rebirth? How to prove it?

Than Ajahn:  Well, you have to convince yourself first before you can convince other people. If you can’t convince yourself, you cannot convince other people. 

In order to prove it, you have to meditate. You have to practise meditation until you get to jhāna, then you will see the separation of body and mind.

Then you can understand the principle of rebirth. Otherwise, you will not be able to know what rebirth is. 

So if you cannot convince yourself, don’t try to convince other people. Leave it to someone else to do it. 

Leave it to those who have already convinced themselves that there is rebirth to do it.

Question:  Do such people commit a sin by being doubtful of the teachings of the Buddha?

Than Ajahn:  They don’t commit a sin. They just block themselves from the opportunity to learn from a very wise person like the Buddha. They prevent themselves from learning from the Buddha because they don’t believe in the Buddha. It’s not a sin. They are just missing out on a good opportunity because it’s extremely hard either to see a Buddha or listen to his Dhamma teachings. Those who have access to the teachings of the Buddha could gain a lot from the teachings such as being free from suffering forever.

A person who does not have faith in the Buddha will not want to study the teachings of the Buddha so that person will not be able to access to the knowledge that will liberate him/her from suffering, from the cycle of rebirth. 

Question:  Can Arahants talk to gods? Are gods and demons visible to Arahants? 

Than Ajahn:  You have to be a psychic to be able to contact the spiritual beings which you called them ‘gods’. But in Buddhism, we called them ‘devas’. These are spiritual beings or the mind without a body. 

When the body dies, then the mind exists alone. We call this mind ‘a spiritual being’. If a person has psychic power, he can contact or has conversations with spiritual beings. He doesn’t have to be an arahant in order to be able to have psychic powers because psychic power comes at the level of samādhi. If you can enter into upacāra samādhi, then you will have (some) psychic powers. Once you have psychic powers to communicate/get in touch with the spiritual beings then you can do that. You don’t have to be an arahant. Some arahants don’t have any psychic power, so they won’t be able to communicate with spiritual beings. 

Question:  There are many Buddhists in Sri Lanka who would give priority to horoscopes when arriving at crucial decisions related to their lives. Should a true Buddhist follow astrology?

Than Ajahn:  No. A true Buddhist should follow common sense! Common sense is what the Buddha teaches—this is wisdom. This is common sense: cause and effect. If you do good action, you’ll get good result/consequences. If you do bad action, you will get bad consequences. So it doesn’t depend on whether that day is the day to do good action or not. 

The day does not matter. It is the action that counts. 

So if you do good action, you don’t have to consult the astrology, you can do it every day. It is the same way with doing bad action, like robbing a bank. You don’t have to consult astrology because robbing a bank is bad action so it’s going to give you bad consequences, it’s going to be bad for you. Even if you are successful in robbing the bank, you are still putting your mind into a lower realm of existence. So in Buddhism, we only consult the Law of Kamma, the consequence of kamma. 

Question:  Excessive stress and fear of facing the future (at the university level in particular) sometimes compel the students even to take their own lives. Similar incidents were reported from Sri Lanka recently. 

Could you enlighten the youth on how to cope with stress and tackle life’s issues irrespective of their religious backgrounds? What should be done to relieve stress and anxiety?

Than Ajahn:  Well, if they know how to meditate, that is the best way to relieve stress. 

Whenever they feel stressed, just keep reciting the mantra ‘Buddho Buddho.’ After a while, maybe after five minutes or ten minutes, they will feel better. 

As far as how to cope with stress and how to tackle life’s issues, they have to learn the fact of life, that life is not certain. Life is anicca. Everything is changing all the time. So don’t put too many expectations on anything. Take things as they come. 

Hope for the best and do your best. Expect for the worst. If you can do these, then you won’t have any stress. Take things as they come, because you cannot force things to happen the way you want it to happen. Like I said, ‘Life is a buffet, not an ala carte’.   

“Dhamma in English, Oct 4, 2022.”

By Ajahn Suchart Abhijāto

www.phrasuchart.com

YouTube:  Dhamma in English.

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

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Questions were submitted by a journalist from Sri Lanka and she also transcribed and published them on Sunday Observer website: 

https://www.sundayobserver.lk/2022/10/09/impact/hope-best-expect-worst

“What’s important is how you live your life.”

The teachings of Ajahn Suchart.

25 March 2024

“What’s important is how you live your life.”

Question:  “Malaysia just had an election. I want to know what is the Buddha’s teachings with regards to politics for laypeople and for the monastics?”

Than Ajahn:  “It’s impermanent. Don’t take it too seriously. A few years later, you’ll have another election. Elections come and go. They don’t change much of your life. You still have to work. You still have to pay your taxes. You still have to eat. Whoever the rulers are, they’ll come and go. Some are good and some bad. It’s not that important. 

What’s important is how you live your life – whether you follow the path of the Buddha’s teachings or not. 

That’s what you should be more concerned with, not who’s leading the country. If you follow the path of the Buddha, it doesn’t matter who leads the country. You can still advance to a higher state of existence. 

So, don’t worry about the politics of this world. They come and go. They usually lead you round in circles. 

They don’t lead you to anywhere. It’s only the teachings of the Buddha that will lead you to the highest point of existence, to nibbāna. Don’t pay attention to the politics. Pay attention to whether you are following the teachings of the Buddha.”

“Dhamma in English to laypeople from Malaysia & Singapore, May 12, 2018.”

By Ajahn Suchart Abhijāto

www.phrasuchart.com

Latest Dhamma talks on Youtube: 

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

RIGHT EFFORT from Four Treatises on Buddhist Practice, by Phra Ajaan Lee Dhammadharo

RIGHT EFFORT

There are four ways of exerting ourselves in line with the Dhamma –

A. Make a persistent effort to abandon whatever evil there is in your conduct. For example, if you’ve given yourself over to drinking to the point where you’ve become alcoholic, spoiling your work, wasting your money and yourself, creating problems in your family, this is classed as a kind of evil. Or if you’ve given yourself over to gambling to the point where you’ve lost all sense of proportion, blindly gambling your money away, creating trouble for yourself and others, this too is classed as a kind of evil. Or if you’ve let yourself become promiscuous, going from partner to partner beyond the bounds of propriety, this can be damaging to your spouse and children, wasting your money, ruining your reputation, and so is classed as a kind of evil, too. Or if you’ve been associating with the wrong kind of people, troublemakers and debauched types who will pull you down to their level, this will cause you to lose your money, your reputation, and whatever virtue you may have. Thus, each of these activities is classed as an evil – a doorway to ruin and to the lower realms – so you should make a persistent effort to abandon them completely.

B. Make a persistent effort to prevent evil from arising, and use restraint to put a halt to whatever evil may be in the process of arising – as when greedy desires that go against the principles of fairness appear within you. For instance, suppose you have a ten-acre plot of land that you haven’t utilized fully, and yet you go infringing on other people’s property. This is classed as greedy desire, a path to trouble and suffering for yourself and others. Now, this doesn’t mean that you aren’t allowed to eat and live, or that you aren’t allowed to work and search for wealth. Actually, those who have the enterprise to make whatever land or wealth they own bear fruit, or even increasing fruit, were praised by the Buddha as uṭṭhāna-sampadā,enterprising, industrious people who will gain a full measure of welfare in this lifetime. Greedy desires, here, mean any desires that go beyond our proper limits and infringe on other people. This sort of desire is bound to cause harm and so is classed as a kind of evil. When such a desire arises in the heart, you should use restraint to put a halt to it. This is what is meant by preventing evil from arising.

Another example is anger, arising from either good or bad intentions that, when unfulfilled, lead to feelings of irritation and dissatisfaction. Such feelings should be stilled. Don’t let them flare up and spread, for anger is something you don’t like in other people, and they don’t like it in you. Thus it’s classed as a kind of evil. You should exert restraint and keep your mind on a steady and even keel. Your anger won’t then have a chance to grow and will gradually fade away. This is what’s meant by making a persistent effort to keep evil from taking root and sprouting branches.

Or take delusion – knowledge that doesn’t fit the truth. You shouldn’t jump to conclusions. Restrain yourself from making snap judgments so that you can first examine and consider things carefully. 

Sometimes, for instance, you understand right to be wrong, and wrong to be right: This is delusion. When right looks wrong to you, then your thoughts, words, and deeds are bound to be wrong, out of line with the truth, and so can cause you to slip into ways that are evil. When wrong looks right to you, your thoughts, words, and deeds are also bound to be wrong and out of line with the truth. Suppose that a black crow looks white to you; or an albino buffalo, black. When people who see the truth meet up with you, disputes can result. This is thus a form of evil. Or suppose that you have good intentions but act out of delusion. If you happen to do wrong – for example, giving food to monks at times when they aren’t allowed to eat, all because of your own ignorance and delusion – you’ll end up causing harm. So you should be careful to observe events and situations, searching for knowledge so as to keep your thoughts and opinions in line. 

Delusion then won’t have a chance to arise. This is classed as making an effort to exercise restraint so that evil won’t arise.

As for whatever evil you’ve already abandoned, don’t let it return. Cut off the evil behind you and fend off the evil before you. Evil will thus have a chance to fade away.

C. Make a persistent effort to give rise to the good within yourself. For example –

1. Saddhā-sampadā: Be a person of consummate conviction – conviction in the principle of cause and effect; conviction that if we do good we’ll have to meet with good, if we do evil we’ll have to meet with evil. Whether or not other people are aware of our actions, the goodness we do is a form of wealth that will stay with us throughout time.

2. Sīla-sampadā: Be a person of consummate virtue, whose words and deeds are in proper order, whose behavior is in line with the principles of honesty leading to purity. These are truly human values that we should foster within ourselves.

3. Cāga-sampadā: Be magnanimous and generous in making donations and offerings to others, finding reward in the fruits of generosity. For example, we may give material objects to support the comfort and convenience of others in general: The fruits of our generosity are bound to find their way back to us. Or we may be magnanimous in ways that don’t involve material objects. 

For instance, when other people mistreat or insult us through thoughtlessness or carelessness, we forgive them and don’t let our thoughts dwell on their faults and errors. This is called the gift of forgiveness (abhaya-dāna) or the gift of justice (dhamma-dāna). It brings the highest rewards.

4. Paññā-sampadā: Be a person of consummate discernment, whose thinking is circumspect and whose sense of reason is in line with the truth.

All four of these qualities are classed as forms of goodness. If they haven’t yet arisen within you, you should give rise to them. They will reward you with well-being in body and mind.

D. Make a persistent effort to maintain the good in both of its aspects: cause and effect. In other words, keep up whatever good you have been doing; and as for the results – mental comfort, ease, and light-heartedness – maintain that sense of ease so that it can develop and grow, just as a mother hen guards her eggs until they turn into baby chicks with feathers, tails, sharp beaks, and strong wings, able to fend for themselves.

The results of the good we have done, if we care for them well, are bound to develop until they take us to higher levels of attainment. For instance, when our hearts have had their full measure of mundane happiness, so that we develop a sense of enough, we’re bound to search for other forms of happiness in the area of the Dhamma, developing our virtue, concentration, and discernment to full maturity so as to gain release from all suffering and stress, meeting with the peerless ease described in the phrase,

Nibbānaṁ paramaṁ sukhaṁ:

Nibbāna is the ultimate ease, invariable and unchanging.

When we have done good in full measure and have maintained it well until it’s firmly established within us, we should then make the effort to use that good with discretion so as to benefit people in general. In short: Do what’s good, maintain what’s good, and have a sense of how to use what’s good – in keeping with time, place, and situation – so as to give rise to the greatest benefits and happiness. Whoever can do all of this ranks as a person established in Right Effort.

***

From Basic Themes: Four Treatises on Buddhist Practice, by Phra Ajaan Lee Dhammadharo

https://www.dhammatalks.org/books/BasicThemes/Section0000.html

30th November, 2022

Faith by Thanissaro Bhikkhu

Faith
Thanissaro Bhikkhu

"Years back, I was up in the Bay Area, and I was going to be giving a Dhamma talk. And there was one woman who’d just come through a stroke. So I wanted to make sure that I gave a Dhamma talk that would be helpful to her. I asked her, “What would you like to hear tonight?” And she said, “I’d like to hear a talk on faith.” And something inside me had a sinking feeling because I knew everybody else in the room was not going to want to hear about faith.

But I posed the question at the beginning of the talk, “I’d like to see a show of hands for how many in the room here do you find that in every day in every way your practice is getting better and better.” There were no hands of course. So I said, “What do you do to see you through those fallow periods? You’ve got to have some faith in what you’re doing to stick with it.”

Then I continued with my talk. Nobody in the room seemed to like the talk, but the woman for whom it was aimed really appreciated it, she drunk it in, because she needed it. Here she was, stricken by a stroke. 

This was relatively late in her life and she was going to have to fight her way back. And she did.

So it’s through faith that we overcome difficulties, through faith that we overcome the ups and downs of the practice, the ups and downs of our own personal lives, and the ups and downs of the society we’re in. 

You want this to be the dominant quality, you want this to define you and to define your sense of the world."

Faith

Thanissaro Bhikkhu

https://www.dhammatalks.org/Archive/Writings/CrossIndexed/Published/Meditations9/170408Faith.pdf

29th November, 2022

Who Is Near To Nibbana?

Who Is Near To Nibbana?

The Buddha has answered this question in the fourth section of the Anguttara Nikaya where he has referred to four qualities possessed of which a Bhikkhu is incapable of falling away from the religious life he has taken to and is therefore near to Nibbana.

The first quality is perfection in Sila or Virtue. He should be perfect in the practice of right conduct. He should be one who sees danger in the slightest of faults. On many an occasion the Buddha has stressed the fundamental importance of Sila and also the importance of being able to see danger in the commission of very slight faults. This perfection of Sila is the best guarantee that one is incapable of falling away from the religious life and in this sense he is near to Nibbana.

The second quality is the ability on the part of a Bhikkhu to guard well the doors of his sense-faculties.

For instance, if with his eye he sees any object, his mind should not be swept away by the general features of that object, or by any details of that object. Otherwise unprofitable and unwholesome states of mind like anger, hatred or passionate desire may arise. He should calmly and dispassionately view the object and leave it at that. This should be so in regard to all the other sense-faculties. This therefore is what is meant in the advice the Buddha gave to Bahiya who was anxious to become an Arahat. This is the advice:- " In the seen there shall be to you only the seen. In the heard there shall be to you only the heard. In the sensed (as smell, tasted or touched) there shall be to you just the sensed. In the thought, there shall be to you just the thought." For one who is thus guarded in regard to his sense-faculties, falling away from the religious life is not possible and he therefore near to Nibbana.

The third quality is moderation in eating. The greed to eat is incompatible with high aspirations.A Bhikkhu should take his food thoughtfully and prudently, not for the mere pleasure of it nor for mere indulgence, but just enough for the maintenance of his body to enable him to lead the religious life. He does not live to eat, but he eats to live. He will therefore not be a slave of desire. In all things he will practice moderation. To such a one falling away from the religious life is not possible and therefore Nibbana is near to him.

The fourth quality is constant watchfulness, that is, watchfulness over the mind. During the day while walking up and down, and also when he is seated, such a Bhikkhu should always have a watch over his mind and see that no evil states arise in it. In the first watch of the night he should do the same as he did during the day. In the second watch of the night he should calmly and collectedly retire to sleep fixing his thoughts of rising up again. In the last watch watch of the night, that is at break of dawn, he should again commence his watchfulness as at the first watch of the night. This eternal watchfulness secures the great purpose of preventing evil and unwholesome states of mind from arising. To such a person also Nibbana is near as there is no danger of his falling away from the religious life.

Possessed of these four qualities a Bhikkhu is said to be Nibbanassa Santike i.e., near to Nibbana.

-- Buddhist Broadcast Talks- By V.F. Gunaratna.

28th November, 2022

❖ “Do we need spiritual goals in life? If so, how can we avoid becoming attached to them?” ❖

 ❖ “Do we need spiritual goals in life? If so, how can we avoid becoming attached to them?” ❖

~ Response by Buddhadāsa Bhikkhu ~

We endeavor and aspire to do everything with intelligence, with wisdom. We already have some paññā, some intelligence and wisdom, and so we endeavor to do everything with wisdom rather than with defilement and desire.

We can call this our spiritual goal – to do everything with intelligence and wisdom. This means everything we do, everything that wisdom tells us we must do, we do that with wisdom. And things that wisdom says we shouldn’t do, we don’t do. What we do, we do only with wisdom rather than with desire and defilement.

When we speak of paññā – right understanding, wisdom, intelligence – we mean something that is already free of attachment, because paññā is essentially the understanding that there’s nothing which can be clung to as ‘me’ or ‘mine.’ When there’s clear understanding of the fact of anattā (not-self), then there’s no possibility of desire, attachment, and the defilements interfering with what we’re doing or with this goal. 

So if we have genuine wisdom then there’s no problem.

In some languages there’s a word for wisdom which is correct, and there’s also a word for a kind of twisted, crooked, deceptive, or deceitful kind of understanding or intelligence. In English we might distinguish between intelligence and cleverness or craftiness, for example the kind that’s used by psychologists who make the advertising on TV. You can call that intelligence, but it’s a crooked, dishonest kind of intelligence used to deceive people.

And so in the same way we need to distinguish between genuine wisdom and false, crooked wisdom. If what we do is with genuine wisdom, then there’s no problem. We just investigate, just use that wisdom to continually investigate and examine everything we do.

(From the retreat “Why Dhamma?” as translated from the Thai by Santikaro)

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Dhamma Questions & Responses sessions were offered by Buddhadāsa Bhikkhu in 1990-1991 to foreign meditators attending Suan Mokkh International Dharma Hermitage courses.

- - ❖ - -

To listen to this teaching on Soundcloud:

https://soundcloud.com/buddhadasa/19910510-4-dhamma-questions-and-responses

For all English retreat talks by Buddhadāsa Bhikkhu:

https://soundcloud.com/buddhadasa/

For more information and free ebooks, visit Suan Mokkh – The Garden of Liberation:

https://www.suanmokkh.org/

- - ❖ - -

Photo: Buddhadāsa Indapañño Archives C03766

25th November, 2022

DHAJAGGA SUTTA

DHAJAGGA SUTTA.

Yassānussaraṇenāpi, 

antalikkhepi pāṇino; 

Patiṭṭhamadhigacchanti, 

bhūmiyaṃ viya sabbathā. 

Sabbupaddavajālamhā, 

yakkhacorā disambhavā; 

Gaṇanā na ca muttānaṃ, 

parittaṃ taṃ bhaṇāma he. 

Evaṃ me sutaṃ: 

ekaṃ samayaṃ Bhagavā Sāvatthiyaṃ viharati 

Jetavane Anāthapiṇḍikassa ārāme. 

Tatra kho Bhagavā bhikkhu āmantesi “Bhikkhavo” ti. 

“Bhadante” ti te bhikkhū Bhagavato paccassosuṃ. 

Bhagavā etadavoca: 

Bhūtapubbaṃ bhikkhave devāsura saṅgāmo samupabyūḷho ahosi. 

Atha kho bhikkhave Sakko devānamindo deve Tāvatiṃse āmantesi, 

“Sace mārisā devānaṃ saṅgāmagatānaṃ uppajjeyya bhayaṃ vā 

chambhitattaṃ vā lomahaṃso vā mameva tasmiṃ samaye 

dhajaggaṃ ullokeyyātha; 

mamaṃ hi vo dhajaggaṃ ullokayataṃ yaṃ bhavissati bhayaṃ vā 

chambhitattaṃ vā lomahaṃso vā, so pahīyissati. 

No ce me dhajaggaṃ ullokeyyātha, 

atha Pajāpatissa devarājassa dhajaggaṃ ollokeyyātha. 

Pajāpatissa hi vo devarājassa 

dhajaggaṃ ullokayataṃ 

yaṃ bhavissati bhayaṃ vā chambhitattaṃ vā, 

lomahaṃso vā, so pahīyissati. 

No ce Pajāpatissa devarājassa dhajaggaṃ ullokeyyātha, 

atha Varuṇassa devarājassa dhajaggaṃ ullokeyyātha; 

Varuṇassa hi vo devarājassa dhajaggaṃ ullokayataṃ 

yaṃ bhavissati bhayaṃ vā chambhitattaṃ vā 

lomahaṃso vā, so pahīyissati. 

No ce Varuṇassa devarājassa dhajaggaṃ ullokeyyātha 

atha Īsānassa devarājassa dhajaggaṃ ullokeyyātha; 

Īsānassa hi vo devarājassa dhajaggaṃ ullokayataṃ 

yaṃ bhavissati bhayaṃ vā chambhitattaṃ vā 

lomahaṃso vā, so pahīyissati. 

Taṃ kho pana bhikkhave Sakkassa vā devānamindassa 

dhajaggaṃ ullokayataṃ, Pajāpatissa vā devarājassa dhajaggaṃ 

ullokayataṃ, Varuṇassa vā devarājassa dhajaggaṃ ullokayataṃ, 

Īsānassa vā devarājassa dhajaggaṃ ullokayataṃ, 

yaṃ bhavissati bhayaṃ vā chambhitattaṃ vā lomahaṃso vā, 

so pahīyethāpi nopi pahīyetha. 

Taṃ kissa hetu 

Sakko hi bhikkhave devānamindo avītarāgo avītadoso 

avītamoho bhīrū chambhī utrāsī palāyīti. 

Ahañca kho bhikkhave evaṃ vadāmi 

sace tumhākaṃ bhikkhave araññagatānaṃ vā 

rukkhamūlagatānaṃ vā suññāgāragatānaṃ vā 

uppajjeya bhayaṃ vā chambhitattaṃ vā lomahaṃso vā 

mameva tasmiṃ samaye anusareyyātha. 

“Itipi so Bhagavā arahaṃ, sammāsambuddho, 

vijjācaraṇasampanno, sugato, lokavidū, 

anuttaro purisadammasārathi, satthā devamanussānaṃ, 

buddho, bhagavā”ti. 

Mamaṃ hi vo bhikkhave anussarataṃ 

yaṃ bhavissati bhayaṃ vā chambhitattaṃ vā 

lomahaṃso vā, so pahīyissati. 

No ce maṃ anussareyātha, 

atha Dhammaṃ anussareyyātha 

“Svākkhāto bhagavatā dhammo sandiṭṭhiko akāliko 

ehipassiko opaneyyiko paccattaṃ veditabbo viññūhī”ti. 

Dhamma hi vo bhikkhave anussarataṃ 

yaṃ bhavissati bhayaṃ vā chambhitattaṃ vā 

lomahaṃso vā, so pahīyissati. 

No ce Dhammaṃ anussareyyātha, 

atha Saṅghaṃ anussareyyātha: 

Suppaṭipanno bhagavato sāvakasaṅgho, 

ujuppaṭipanno bhagavato sāvakasaṅgho, 

ñāyappaṭipanno bhagavato sāvakasaṅgho, 

sāmīcippaṭipanno bhagavato sāvakasaṅgho, 

yadidaṃ cattāri purisayugāni aṭṭha purisapuggalā, 

esa bhagavato sāvakasaṅgho, āhuneyyo, pāhuneyyo, 

dakkhineyyo, añjalikaraṇīyo, anuttaraṃ puññakkhettaṃ lokassā”ti. 

Saṅghaṃ hi vo bhikkhave anussarataṃ yaṃ bhavissati bhayaṃ vā 

chambhitattaṃ vā lomahaṃso vā, so pahīyissati. 

Taṃ kissa hetu 

Tathāgato hi bhikkhave arahaṃ sammāsambuddho vītarāgo 

vītadoso vītamoho abhīrū achambhi anutrāsī apalāyīti. 

Idamavoca Bhagavā, 

idaṃ vatvāna Sugato athāparaṃ etadavoca satthā: 

Araññe rukkhamūle vā suññāgāre vā bhikkhavo. 

anussaretha sambuddhaṃ bhayaṃ tumhāka no siyā. 

No ce Buddhaṃ sareyyātha, 

lokajeṭṭhaṃ narāsabhaṃ; 

Atha Dhammaṃ sareyyātha, 

puññakkhettaṃ anuttaraṃ. 

No ce Dhammaṃ sareyyātha, 

niyyānikaṃ sudesitaṃ; 

Atha Saṅghaṃ sareyātha, 

puññakkhettaṃ anuttaraṃ. 

Evaṃ Buddhaṃ sarantānaṃ, 

Dhammaṃ Saṅghañca bhikkhavo; 

Bhayaṃ vā chambhitattaṃ vā, 

lomahaṃso na hessati. 

******

Just even by recollecting this discourse; the creatures get the foothold even in the sky by all means, just like on the ground. 

The number of those who had emancipated from the network of all dangers, created by devils, robbers, thieves and others, is indeed innumerable. Let us recite this protective discourse now. 

Thus have I heard: At one time the Blessed One was dwelling at Sāvatthī in Prince Jeta’s grove (donated by) Anāthapiṇḍika. 

Then he addressed the monks, “Monks.” 

“Venerable sir” the monks replied to the Blessed One. 

“At one time, monks, a battle was raging between the gods and the titans. Then, Sakka, ruler of the gods, addressed the Thirty-three Gods saying; “If in you, dear sirs, when you are gone onto battle, fear, panic, and horripilation should arise, look up at the crest of my banner. If you do so, any fear, panic, and creeping of the flesh that will have arisen will be overcome. 

“If you are not able to look up to see the crest of my banner, then look up at that of Pajāpati king of the gods. If you do so, any fear, panic, and horripila­tion that will have arisen will be overcome. 

“If you are not able to look up to see the crest of Pajāpati’s banner, then look up at that of Varuṇa, king of the gods. If you do so, any fear, panic, and horripila­tion that will have arisen will be overcome. 

“If you are not able to look up to see the crest of Varuṇa’s banner, then look up at that of Īsāna, king of the gods. If you do so, any fear, panic, and horripila­tion that will have arisen will be overcome. 

“Monks, in those who look up to the crest of Sakka, king of the gods, or Pajāpati, or Varuṇa, or Īsāna, king of the gods, any fear, panic, and horripila­tion that has arisen may be overcome; or again it may not. 

“What is the reason for this? Because Sakka, ruler of the gods, is not free from lust, hatred, and delusion; and is himself timid, given to panic, to fright, to running away. 

“I say to you, monks: If, when you have gone into the forest, to the root of a tree, to an empty place, fear, panic, and horripila­tion should arise in, then on that occasion remember me and recollect: 

“The Blessed One is fully enlightened, endowed with knowledge and conduct, fortunate, knower of the worlds, the incomparable trainer of trainable persons, the teacher of gods and men, enlightened, and Blessed. 

“If, monks, you remember me, any fear, panic, and horripila­tion that will have arisen will be overcome. 

“If you cannot remember me, remember the Dhamma and recollect: 

“Well taught is the Dhamma by the Blessed One, realisable by oneself, of immediate effect, inviting investigation; leading onwards, to be personally realised by the wise. 

“If you can remember the Dhamma, your fear, panic, and horripila­tion will be overcome. 

“If you cannot remember the Dhamma, then remember the Order, and recollect: 

“The Blessed One's Disciples have practised well, they have practised honestly they have practised wisely, they have practised dutifully — that is the four pairs, the eight individuals — they are the Blessed One's Disciples. They are worthy of offerings, oblations, gifts, salutations, an incomparable field of merit for the world. 

“If you remember the Order, your fear, panic, and horripila­tion will be overcome. 

“What is the reason for this? The Tathāgata, monks, is an Arahant, Fully Enlightened, free of lust, hatred and delusion, without any timidity, panic, or fear, and does not run away. 

“Thus said the Blessed One, and having spoken, the Fortunate One said further: 

“Whenever in the forest or at the root of a tree or in empty places you abide, remember, monks, the Blessed One; then no fear will overcome you. 

“If you cannot remember the Buddha — the most best in the world, and leader of the herd — then remember the Dhamma, the well-taught guide. 

“If you cannot remember the Dhamma, the well-taught guide, then remember the Order, the incomparable field of merit. 

“If you thus take refuge in the Buddha, the Dhamma, and the Saṅgha, fear, panic, and horripila­tion will never arise in you.

Sādhu, sādhu, sādhu. 

Well said, well said, well said.

24th November, 2022