The Teaching of Ajahn Suchart.

The Teaching of Ajahn Suchart.

18 September 2023

Q & A

Question:  There is a misconception among certain people that Buddhism is a pessimistic religion as the core of Buddhism is centered around suffering (dukkha). The ultimate happiness according to Buddhism is attaining Nirvana, the end of suffering. So those who criticise Buddhism hold the view that it does not promote the individual to lead a happy material life. Is it true or how would you analyse this?

Than Ajahn:  Well, Buddhism is like a hospital. Usually, when you go to the hospital you do not get good news, you will get bad news. But at the same time, you get treatment. You go to a hospital because you are sick. And when you go there the doctor will analyse your problem and say, ’You’ve got cancer and this is the way to cure it.’   

So Buddhism is like a hospital; it cures the sickness of the mind. Our minds are all sick, sick of cancer. The Buddha and his Noble Disciples are like doctors, who prescribe us the medicine - the Dhamma medicine - to take care of our sickness, our mental cancer so that we can be cured from cancer once and for all. This is what Buddhism is about. It is a medical centre where you go for treatment of your mental illness. 

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Question:  What importance has Buddhism given to leading a happy lay life, acquiring material wealth through reasonable means and satisfying the senses through accepted means?

Than Ajahn:  Well, to tell you the truth, there is no such thing as Happy life for a drug addict. 

When one is addicted to drugs, one would find drugs to be pleasurable, drug is the source of happiness for him. 

But in fact, it is dangerous, it is harmful to him. So it is the same way with the material wealth of the world. 

They are like drugs that can cause you harm once you become addicted to them because you will have to have them all the time. And when you don’t have them then you can become miserable. 

So there is no such thing as happiness from material wealth. Material wealth is like drugs that people get addicted to. Once they get addicted to the drugs, they have to have them to keep them happy. When they cannot have them then life can be miserable. 

The Buddha said that there is a better type of happiness - the happiness of the heart that one can acquire through the practices of charity, morality, and meditation. This is the ‘real happiness,’ the happiness without any harm. 

This happiness is the same as the food. Food is not harmful to the body; the happiness of the heart is not harmful to the mind. But material wealth is like drugs that can become harmful to the mind. Just like drugs are harmful to the body, material wealth is harmful to the mind.

That is why the Buddha left the Palace. He knew he was living with material wealth which could be harmful because one day he will not be able to enjoy them when the body gets old, gets sick, or dies. Or one day if he loses all this material wealth before he is getting old, sick or death, he will be miserable. So he decided not to rely on material wealth to keep him happy. So he searched for a different type of happiness which he found through the practices of meditation and the practices of morality, and the practices of charity.

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Question:  The present moment is the most important one in our lives, but most of us either brood over the bygone past or worry about the future. Please advise the reader as to how one should lead a contented life through focusing on the present moment?

Than Ajahn:  In order for the mind to remain in the present moment, we need to have mindfulness. We have to stop the mind from thinking about the past and thinking about the future and then concentrate on what is going on in the present.

In order to do this, we have to have strong mindfulness or continuous mindfulness. And the best way to have this continuous mindfulness is to recite the mantra “Buddho, Buddho” constantly or focus on what the body is doing at this moment. From the time you get up until you go to sleep, stay focused either with your Mantra or with your body movements. Then your mind will become still, it will neither go to the past nor the future. Then you can experience the present. You’ll then see that even the ‘present’ is changing, constantly moving, and never remains still even for one moment. 

Everything happens and then disappears and is replaced by something else.

Then you will realise that there is nothing in this world that can/will remain with you forever. You will then remove all attachment from these things because by being attached to things you can become sad when the things that you are attached to disappear from you. 

So with strong mindfulness, you can then use it to calm your mind in meditation to make your mind become peaceful, calm and happy. When the mind becomes still and has equanimity, it means the mind stops reacting to things. The mind will then exist in the present moment all the time with equanimity, peace and happiness.

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Question:  There are certain monks who are either doing active politics or backing a certain political party. Can a Buddhist monk engage in such activities? Is it accepted?

Than Ajahn:  Well, the goal of becoming a monk is to achieve Enlightenment. So the only thing that monks should be pursuing is Enlightenment. If he pursues some other things then he is just not faithful to his purpose. The purpose of becoming a monk is to reach Enlightenment and not to get involved in any worldly affairs.

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Question:  What is your advice for the young who are keen to follow Buddhism to develop their mental faculties? What is the best way to start?

Than Ajahn: The best way for them is to go to the temple every week, like Christians going to church every week. They go to the monastery or temple every week and participate in the temple’s activities such as offering dāna, keeping the Precepts, practising chanting and meditation, and listening to Dhamma talks.

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Question: There are varying views on child ordination. Sometimes parents ordain their children at a very early age. Some hold the view that it is a deprivation of their rights as the child's like or dislike is not taken into consideration or the child is too small to make a decision. How would you justify child ordination?

Than Ajahn:  Well, child ordination is like sending your children to boarding school. That’s all there is to it. The only difference is that they do not study worldly subjects, but the Dhamma subjects and engage in Dhamma practices. So it is up to the parents and also the child to decide. Sometimes the child can refuse, and run away from school if the child does not like to do it.

So there is nothing wrong. As mentioned earlier, it is like sending a child to a boarding school. 

Some children like to stay in a boarding school and some children don’t like it and some may even run away from the school or refuse to go at all. But parents sometimes have to direct them because the children are too young to decide for themselves what is good or bad for them. But once they grow up then they can decide for themselves what they want to do. But it is the responsibility of the parents to teach the child to grow up properly, to educate the child and to make the child to become a good citizen.

Similarly, child ordination is like sending a child to a Dhamma boarding school that will teach the child about the Dhamma - about how to keep the Precepts and how to behave as a good citizen. So it is up to each individual to decide what they want to do with their child.

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Question:  Is an impure thought that is not translated into action a bad kamma?

Than Ajahn:  Not yet. It is considered to be a bad thought and should be eliminated as soon as possible because if you allow it to exist in your mind, it will be translated into an action of the body or speech eventually. Then it becomes bad kamma.

Question:  The Buddha has said that 'All that we are is a result of what we have thought.' Does it mean that thoughts not translated into action are as powerful as any action?

Than Ajahn:  Any action can only happen after there is a thought arise. The thought is the one that initiates all actions. Without a thought, there would be no action. If you meditate and if your mind becomes still or thoughtless, then there will be no action whatsoever.

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Question:  There are two main kinds of meditation called Samatha and Vipassanā. Could you elaborate?

Than Ajahn:  Samatha is the practice of calming the mind - to make the mind calm, peaceful, and happy and has equanimity. It means that the mind has no reaction with emotions – no emotional reaction, no love, no hate, no fear or delusion. 

Once the mind has developed this ability then you come out of samādhi and go into Vipassanā which teaches the mind the truth of existence, that everything that exists in this world is not good for the mind because everything is anicca (impermanent); everything is anattā – everything is not something that the mind can possess forever. Everything is all temporary, and to clinging to it will cause the mind dukka or suffering.

This is called Vipassanā—to see the truths of existence that everything that exists in the Realms of Existence is all anicca, dukkha, and anattā, so that the mind can stop its craving because craving is the one that caused the mind to be constantly to reborn in the three realms of existence.

Question:  Can one practise Vipassanā meditation without the guidance of a teacher?

Than Ajahn:  Well, it is like learning how to swim without a teacher. Some people are smart enough to teach themselves, but some people who are not smart enough cannot teach themselves. It is the same with Vipassanā meditation.

There was only one person in this entire universe who could practice Vipassanā without the help of a teacher and that was the Buddha. The Buddha practised Vipassanā without the guidance of a teacher because there were no teachers to guide him. But, for the rest of us, we need a teacher to practise Vipassanā, because if you don’t, you can get into the wrong path leading to more delusion rather than to Enlightenment.

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Question: Jealousy is self-destructive, but the majority of people are hesitant or rather reluctant to rejoice over other people's success. How should one overcome jealousy and would you elaborate in detail about the bad kamma acquired through envying someone?

Than Ajahn:  Well, we just have to accept that people have different abilities or different past kamma. It is this ability or past kamma that would make one more successful than another. So we just have to accept it as the fact that if someone succeeds, that’s his (her) business, but not ours to be jealous of.

If you want to be successful like them then you have to work hard. That’s all. If you envy them, it can cause you to have bad kamma. Because when you see someone who is better than you and then you might try to destroy that person, and this is bad for you. But if you can rejoice with other’s success, then you will not do any bad kamma.

“Dhamma in English, Jan 29, 2023.”

By Ajahn Suchart Abhijāto

www.phrasuchart.com

YouTube:  Dhamma in English.

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

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This Q&A was also published on Sunday Observer. 

https://www.sundayobserver.lk/2023/02/05/spectrum/nothing-will-remain-you-forever

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The four foundations of mindfulness

The four foundations of mindfulness

The mind can be purified by eradicating the mental defilements such as the mental hindrances and the latent tendencies through the practice of meditation (bhāvanā). 

Insight meditation helps the meditator to see things as they really are and will eventually lead to the eradication of mental defilements and final liberation from suffering. “Vipassanā” is a Pali word, “vi” meaning intensive, deep or clear and “passanā” meaning seeing or perceiving, so vipassanā or insight meditation is the technique of deep or clear seeing or perceiving, to gain an insight into physical and mental phenomena as they really are. Insight meditation helps the meditator to gain an insight into the three common characteristics of all aspects of mentality and materiality (nāma-rūpa) namely; impermanence (anicca), suffering (dukkha) and not-self (anatta). 

This technique of mindfulness is derived from one of the most important discourses by the Buddha named Satipatthāna sutta. “Sati” means mindfulness, and “Patthāna” means foundation, so Satipatthāna means foundations of mindfulness. In the Buddha’s teaching recorded in the Pali language, Satipatthāna sutta appears as the 10th discourse of the Majjhima Nikāya. In this discourse, the Buddha has provided practical advice to cultivate four foundations of mindfulness. 

The four foundations of mindfulness

1) Contemplation of the body (kāyānupassanā)

2) Contemplation of the feelings or sensations (vedanānupassanā)

3) Contemplation of the mind or consciousness (cittānupassanā)

4) Contemplation of the mind objects (dhammānupassanā)

The Buddha has persistently emphasised the fact that the meditator needs to develop the four foundations of mindfulness with diligence, clear comprehension and mindfulness with no sensual desires or ill-will. The Buddha has described the cultivation of the four foundations of mindfulness as the direct way to: Purification of all the defilements, overcoming of sorrow, overcoming of lamentation, destruction of all the suffering, destruction of mental grief, entry into the noble path and the realisation of Nibbāna.

30 March 2023

Somdej Phra Sangharaj Yannasangwon

Somdej Phra Sangharaj Yannasangwon

Kataññu-katavedi...the quality of gratitude and acknowledging the benefits we have received and trying to return the favour with acts of kindness. 

The Lord Buddha praised that as being a virtue of a good person. This is a characteristic and quality which makes a person good. 

Because a person of the Dhamma is someone who has Kataññu-katavedi. Sure enough, he or she can be considered a good person.

On the contrary, someone who does not have gratitude or thankfulness, cannot be considered a good person. 

Everyone, please examine it for yourself. We can honestly assess ourselves, be truthful with oneself, to see whether we are grateful to those who’ve helped us. Then we will know whether we are good people. 

If we have not been grateful to those who have helped us, and we have no filial piety, we are not really good people. However, instead of doubting about this, we should train our hearts to feel grateful for the beings who have helped us.

Don’t pass from this life to the next missing the opportunities to make your future life in the next world a beautiful and wonderful one. 

Somdej Phra Sangharaj Yannasangwon 

Wat Bowonniwet Ratchaworawihan

1 April 2023

RIGHT INTENTION: (Samma Sankappa) by Venerable Bodhi

RIGHT INTENTION: (Samma Sankappa)  by Venerable Bodhi

The second factor of the path is right intention. "Sankappa" means purpose, intention, resolve, aspiration, motivation. This factor of right intention follows as the natural consequence of right view. 

Through right view, we gain an understanding of the real nature of existence, and this understanding changes our motivation, our purposes in life, our intentions and inclinations. As a result, our minds become shaped by right intentions as opposed to wrong intentions.

In his analysis of this factor, the Buddha explains that there are three kinds of right intentions:

a) The intention of renunciation

b) The intention of non-aversion or loving kindness.

c) The intention of non-injury or compassion.

These are opposed to the three wrong intentions, the intention of sensuality, the intention of aversion and intention of harmfulness or cruelty.

Right intention, as we said, follows naturally from right view. Whenever we gain right view, insight into the fact of Dukkha, then we become motivated to renounce our attachments, our clinging to pleasure, wealth, power and fame. We don't have to suppress the desire for them. 

The desire falls off naturally by itself. When we look at other beings through the lens of the Four Noble Truths, we see that others are also caught up in the net of suffering. This perception brings about a deep identification with others, a feeling of oneness with them, which leads to loving kindness and compassion. 

As these attitudes arise they motivate us to renounce aversion and hatred and all violence and cruelty.

This second factor counteracts the two unwholesome roots of actions, greed and aversion.

With the next three factors, we learn to translate right intention into action. These we get the three factors of right speech, right action, and right livelihood.

29 March 2023

Human Life and Problems Venerable K. Sri Dhammananda

Human Life and Problems
Venerable K. Sri Dhammananda

PATIENTS IN A VEGETATIVE STATE AND EUTHANASIA

What is euthanasia, one might ask? It is a word derived from two Greek words: eu meaning good, and thanathos meaning death. Put together, it means, good death.

There has been a long-standing debate on whether legalising euthanasia (where terminally ill people are allowed to commit suicide with the assistance of doctors) is murder or 'mercy killing'. 

The argument for legal voluntary euthanasia states that people ought to be able to die with grace, dignity and in a compassionate manner.

When a member of one's family or a relative becomes seriously ill and develops complications which result in an irreversible coma, he will invariably end up being in a 'vegetative state', or 'brain death', for the rest of his remaining life, causing much sorrow and concern to family members who will have to care and nurse him - a heavy burden indeed which will have to be borne with great courage and fortitude.

'Persistent vegetative state' is an expression which has recently come into use in the medical profession. The 'vegetative state' arises from a severe form of brain damage which results in the patient being unable to move voluntarily, speak or swallow. 

But he can otherwise breathe and the heart beats without assistance. If there are movements, they appear to be reflex actions rather than purposeful gestures.

As life-prolonging technology improves, society is being forced to confront a very basic question: When, exactly, does life end? While there is almost universal agreement that complete loss of brain function is equivalent to death, a debate rages among doctors and the general public alike, when it comes to patients in the persistent vegetative state (PVS).

The diagnosis of 'persistent vegetative state,' according to the Royal College of Physicians in Britain, can be made after a patient has been in an apparently 'vegetative state' for 12 months. As a description of a person suffering from this condition, 'vegetative state' is an unfortunate choice, for human beings are of an entirely different order of creation from vegetables.

The body may die but there is life after death. This belief was held even by the philosopher Plato, who had no idea of revealed religion, over two thousand years ago.

Added to the unimaginable suffering of being unable to move or communicate with their family or those caring for them, these unfortunate people have suffered the humiliation of being discussed and treated as if they were 'vegetative'. And worse, in a number of those cases, at the request of relatives, the sufferers were deprived of nutrition. The relatives described it as 'allowing them to die.' Others describe it as 'starving them to death'.

Surely there is a lesson here for all of us. Life is infinitely precious and there is no justification for taking away the life of a sick person. Indeed, we have an obligation to guard it and strive to make him or her well or, if that is not possible, at least as comfortable as we can.

There is a major distinction in principle between taking steps to end the life of a fellow human being and taking steps to eliminate or minimise pain, to give the sufferer comfort and to preserve his dignity until he breathes his last. Life is sacred and every human being is worthy of respect.

Is a person legally dead if he is in a coma and his vital organs are kept alive by an apparatus of some kind? 

The advanced medical technology and sophisticated procedures available in this century have posed a dilemma to many, as for instance, taking care of people in irreversible coma, commonly known as 'brain death'.

Before recent medical advances, when a patient's heart or lungs failed, his brain would also go 'dead' in no time. Similarly, when the brain failed, heart and lung failure would soon follow.

While medical opinion is more or less thus settled, the legal consequences of doctors' action or inaction in such cases remain questionable. Will they be liable to a charge of murder or manslaughter if they switch off the life-supporting machine in hopeless cases?

Euthanasia, or 'mercy killing' in crude language, is generally understood to mean the merciful act of painlessly terminating the life of a patient suffering from an incurable disease. It is legally and religiously prohibited in the case of humans. While permitting doctors to discontinue treatment, it is illegal for doctors to administer a lethal drug or injection to terminate the patient's life. It is so even though such course of action was prompted by a humanitarian desire to end the suffering.

All this does not however mean prolonging a life at any cost when it is plainly nearing its end. Allowing someone to die implies a recognition that there is some point in terminal illness when further curative treatment has no purpose and that a person in this situation should be allowed to die a natural death in peace and dignity. In no way, should this involve active or wilful destruction of someone's life. Rather, it involves a refusal to start curative treatment when no known cure is possible. While we should respect a person's wish and right to die, we need not assist him to die or commit suicide.

Where as the law considers that the discontinuance of life support may be consistent with the doctor's duty to care for his patient, it does not, for reasons of policy consider that it forms any part of his duty to give his patient a lethal injection to put him out of his agony.

The legal liability of a person who assumes responsibility for the care of another who cannot look after himself, for example, a baby or a frail person, and making the person who is in charge of the other liable for murder or manslaughter for his omission is the same as before. While we should welcome medical technology and the use of new devices such as 'miracle' drugs, organ transplants, haemodialysis machines and so on, we should guard against going down the slippery slope to the valley of euthanasia.

In disconnecting life-support machines after brain death, it is not an exaggeration to say this is a common problem for doctors and next-of-kin of the dying patient. The poser is: Is it better for death to be accelerated in obviously hopeless cases by disconnecting the life-supporting machine?' An immediate thought occurring to mind is, how can we be absolutely sure that the case is hopeless? Miracles can and do happen, although rarely. Whether right or not, one can only safely conclude that there are many unexplained mysteries in this world. This is a matter that has been agitating the minds of the orient for many years.

Buddhism does not countenance euthanasia for two reasons. The first is that every living being has the results of its own past karma to work out, and any interference with his situation will not be anything more than a temporary alleviation of the suffering it is bound to endure. The second reason for condemning the mistaken support for euthanasia concerns the doer and the deed. The very act of killing, whatever its apparent motive, may be related to separation of life from the physical body intentionally which goes against the natural formation of life according to the following five factors: mental - energy, karmic energy, germinal order, seasonal order and the order of natural phenomena. The feeling takes the form of repugnance towards suffering that is being witnessed. He disguises his real feeling as a morally praise-worthy action, and so rationalises and justifies it to himself. If he understood his own psychology better, the hidden forces of cruetly arise at the time of committing the deed.

This does not, however, prohibit the use of sedation and other therapeutic sources to allay the suffering of any person. To be able to relieve someone from suffering by any means and to create an atmosphere for healing should be considered as laudable. All those involved in the alleviation of suffering and in service of the sick should cultivate awareness in their everyday work not merely as an academic and humanitarian involvement, but also associate themselves in the truth that is a psychological process in eliminating selfishness, aversion and delusion.

31 March 2023

Luang Phor Tad

Are you aware that

There are many monks with money

Deposited in their bank accounts

Or kept in their monk kutis

They have all kinds of assets

People flock to offer money to them

They are at ease and happy

In their air-conditioned rooms

And might even be living better-off

Than the people who offer them money

If you take money to buy buffaloes

To take care of you[r fields]

You will be wealthier

Than bringing money to offer these monks

If you want to be comfortable and happy

Then you should ensure “Phra” in the home

- Your father and mother

Are well-taken care of first 

This is the most important

If you can’t nourish the body

Then you should feed the mind

Nourishing the body means to help

Your parents live well with good things

Such as food or a good place to stay

But if you don’t have much wealth

And you’re still poor

Unable to provide for the body

Then at least take care of the spirit

Means to help your parents be happy

Don’t give them all kinds of troubles

Don’t give them problems and headaches

If you can’t even set

Your parents’ minds at ease

It means you have wasted your birth

If you are dating or associating with someone

Try to observe that person carefully

If they care about their parents, it’s good

But if they neglect their parents 

You don’t want to be mixing around with them

Luang Phor Tad Pawaro

Wat Chai Na, Phetchaburi Province

Admin: Luang Phor Tad was actually a geiji ajaan famous for his efficacious takruts. This is the first time I’ve come across his Dhamma so I’m translating to share. 

Photo cr. Nawin Sd

26 March 2023

Ajahn Lee Dhammadaro

Ajahn Lee Dhammadaro

Normally, our hearts can hardly ever sit still. They have to think about all kinds of thoughts and ideas, both good and bad. When good things happen, we keep them to think about. When bad things happen, we keep them to think about. When we succeed or fail at anything, we keep it to think about. This shows how impoverished the mind is. When it thinks about things it likes, it develops sensual craving. When it thinks about things that are possible, it develops craving for possibilities. When it thinks about things that are impossible, it develops craving for impossibilities, all without our realizing it. This is called unawareness. 

It’s because of this unawareness that we have thoughts, judgments, and worries that form the wellspring for likes, dislikes, and attachments. 

Sometimes the things we think about can come true in line with our thoughts; sometimes they can’t. While there’s at least some use in thinking about things that are possible, we like to go to the effort of thinking about things that are out of the question. I.e., when certain things are no longer possible, we still hold onto them to the point where we feel mistreated or depressed. We keep trying to get results out of things that can no longer be. When our hopes aren’t satisfied, we latch onto our dissatisfaction; when they are satisfied, we latch onto our satisfaction. This gives rise to likes and dislikes. We latch onto thoughts of the future and thoughts of the past. Most of us, when we succeed at something, latch onto our happiness. 

When we don’t succeed, we latch onto our disappointment. Sometimes we latch onto things that are good—although latching onto goodness leaves us some way to crawl along. Sometimes we actually latch onto things that are clearly bad.

 

- Ajahn Lee Dhammadaro (Wat Asokaram)

28 March 2023

Human Life and Problems Venerable K. Sri Dhammananda

Human Life and Problems
Venerable K. Sri Dhammananda

SUICIDE

Suicide is the act of intentionally and voluntarily taking one's own life. Suicides fall into two types; conventional and personal. The first type occurs as a result of tradition and the force of public opinion. An example is hara-kiri, the ritualistic suicide committed by abdominal stabbing by a Japanese man of rank when he faced disgrace.

Personal suicides are more typical of modern times. The theory is generally accepted that suicide is a result of failure to adjust to one's life stresses and strains.

Suicide is a way to solve various types of personal problems - loneliness, hate, desire for revenge, fear, physical pain, feelings of guilt etc. More men commit suicide than do women, and this applies to all age groups. However, women make more unsuccessful attempts than do men, either because of lack of skill in the art of killing or because of emotional differences.

Most people who commit suicide are depressed. The highest incidence occurs in those whose depression is accompanied by a pervasive sense of hopelessness and a loss of interest or pleasure in activities. In addition, people who are older, single, divorced or widowed, and especially those who are addicted to alcohol or drugs, are at higher risk. Those who are homeless are also more serious suicide risks than others.

Teenage suicide, on the other hand, is a frightening problem. Since 1950 the suicide rate has doubled in adolescent males. For various reasons, however, a similar rise has not occurred in females.

Some experts feel that the rise in teenage suicides is due to the complexity and stress of modern life. It is also known that television dramas and news stories about suicide produce a temporary rise in the number of youngsters who take their lives. Unemployment and pressure to achieve are also factors.

There are several warning signals to watch for, including withdrawal from the company of friends and from regular activities; neglect of personal appearance; radical changes in eating and sleeping habits; and abuse of drugs and alcohol. Some teenagers make their intentions even more obvious. They may give away cherished possessions or say: 'I won't be a problem much longer'. The actual act of suicide often follows some emotional loss such as a break with a girlfriend (or boyfriend) or a family divorce.

Hence, if you should spot any of these behavioural changes - and they must be taken seriously - you should immediately discuss your child's unhappiness with him. For instance, ask specific and direct questions about what he is planning to do. Bringing things out in the open may reduce his anxiety, and he will sense your support. Only then you may be able to attack the problem itself and seek professional help if necessary.

The permissiveness of modern society, which implies greater tolerance of deviant behaviour may partly be responsible for the increase in suicidal acts, especially of self poisoning.

Society's attitude toward suicidal behaviour has grown less moralistic and punitive. There is now a greater readiness to understand rather than to condemn, but a tendency to conceal suicidal acts still persists.

A fatal suicidal act tends to cause grief reactions and guilt feelings on the part of those who may feel that they could have prevented by caring and loving more than they did. Unsatisfied craving or failure to gain what people wanted become causes of committing suicide. No religion has ever condoned this cruel act.

The telephone is now commonly used as a means of communication among lonely and desperate individuals contemplating suicide, and seeking support and advice from members of a caring society. As in the case of 'Alcoholics Anonymous' and other similar organisations, voluntary workers serve as advisers round the clock and their services are available to would-be suicidal cases at any time. There is evidence that this kind of service does help to avert suicidal acts to a great extent.

27 March 2023

THE WAY IT IS Chapter: EVERYTHING THAT ARISES PASSES AWAY VEN. AJAHN SUMEDHO

THE WAY IT IS
Chapter: EVERYTHING THAT ARISES PASSES AWAY
VEN. AJAHN SUMEDHO

“What is a condition? The body that we're with, the emotions and feelings, the perceptions of the mind, conceptions and consciousness through the sense - these are conditions. A condition is something that is added, compounded, something that arises and passes away; it's not the uncreated, unborn, unoriginated ultimate reality… that concept and whatever you conceive, is a condition that arises and passes away. Any time you try to conceive yourself, any concept or memory of yourself as this or that is only a condition of your mind. It's not what you are - you're not a condition of your mind. So, sorrow, despair, love and happiness, are all conditions of mind and they are not all not-self.”

https://amaravati.org/dhamma-books/the-way-it-is/

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“What is a condition? The body with which we are, the emotions and feelings, the mind's perceptions, conceptions and consciousness through sense - these are conditions. A condition is something that is added, composed, something that arises and passes; it is not the Uncreated, Unborn, Unoriginated, Ultimate Reality... But this concept and everything you conceive, is a condition that comes and goes. 

Whenever you try to conceive yourself, any concept or memory of yourself as this or that, is just a condition of your mind. You are not what you are – you are not a condition of your mind. Thus, sadness, despair, love, and happiness, are all conditions of the mind and THEY ARE ALL NOT-ME. "

Source: The Way It Is, Cap. What comes, comes.

VEN. AJAHN SUMEDHO

25 March 2023

Luang Pu Doo Prompanyo

Luang Pu Doo Prompanyo

Once a luksit of Luang Pu Doo asked him, “For people like us who are laypersons, we are still involved with worldly and secular affairs. Our practice and actions will involve both meritorious and unwholesome aspects. 

Sometimes we make mistakes or sinful actions...This causes our hearts to become discouraged…Is there any way to improve ourselves?”

Luang Pu had compassion to teach him, “Just focus on one day itself…Take a look at our actions, which actions are good and which are bad? Since morning until evening and then analyse and compare them to one another. Just persevere in behaving well and improving ourselves.”

Luang Pu added that when one sits in meditation and closes one’s eyes, and if brightness occurs, that it is good. This is the beginning of merit. If we offer our mind and hearts and have faith in the Buddha, Dhamma and Sangha more and more, the brightness will continually increase. 

Luang Pu gave this analogy, if you make your heart bright, you can go and travel anywhere. But if it is still dark, how are you able to find your way? Therefore we must make our mind and heart bright first. 

Then Tahn commented, “When you were in your mother’s womb, it was dark. After you have been born and come out of the womb, are you [content to let your life] remain in darkness?”

Luang Pu Doo Prompanyo

Wat Sakae, Ayutthaya Province

Photo cr. Amatatum

23 March 2023

The Energy of Bodhgaya Ajahn Achalo

The Energy of Bodhgaya
Ajahn Achalo

This might sound like a strange thing to say, but through this book, I am sharing several of my greatest loves: my love of meditation and the spiritual life, my love and gratitude for the Buddha and his transformative teachings, and my love for the physical place of Lord Buddha’s enlightenment.

Bodhgaya, a holy site sacred to Buddhists from all around the world, is situated in Bihar state, northeast India. It is rich with symbolic, historical, and spiritual meaning. It is also rich in spiritual energy, which is of great interest to sincere meditators because energy can be absorbed, refined, and then utilised in the process of mental cultivation—perhaps especially so by those with a daily meditation discipline and who possess deep faith.

This energy is part of my reason for spending so many hours meditating in Bodhgaya.

It’s where the Vajra Asana, or Diamond Throne Seat of Enlightenment, is situated, where the Bodhisattva finally realised the ultimate goal of liberation from all suffering after many aeons of arduous striving. I wholeheartedly believe that some of the purity, unshakeable peace, and unceasing bliss that his mind experienced also infused the very earth element in this place.

To some, it may sound preposterous that something of ‘mind’ could stick to something of ‘earth’ for thousands of years. But if we consider for a moment that the Buddha’s mind was no ordinary mind, having been developed to the furthest extent possible and completely purified of all negative qualities as well, perhaps we can be open to the possibility that ordinary standards and assumptions are no longer an accurate gauge.

After thousands of occasions to check this perception for myself, I can sincerely testify that it does seem to be the case. Herein lies the reason for my deep appreciation of this most holy of holy sites. Perhaps it is one reason why Lord Buddha encouraged all of his followers to make a pilgrimage there if they are able.

So how does this physical place infused with the blessings from the purified minds of several Buddhas (for we are told that three previous Buddhas were also enlightened here) affect faithful devotees?

Most pilgrims feel great joy and gratitude as soon as they arrive and can feel a powerful energy radiating from the Vajra Asana and Bodhi Tree even before meditating.

Once meditating, other interesting effects can often be observed. People with busy minds sometimes find that their thoughts settle down much more quickly. Loud noise is not as disturbing as it would normally be, and it seems easier to be at peace with the physical discomfort that can arise while sitting in meditation.

These effects are not guaranteed and do not always occur but certainly occur frequently for many meditators. This helps practitioners to experience their minds with less pain and hindrances, and greater levels of tranquillity, rapture, and peace, which is naturally very encouraging.

This reflection by Ajahn Achalo is from the book, 3000 Hours of Meditation, “Bodhgaya – Opening Words .”

24 March 2023

❖ How useful is it to attend a meditation retreat? ❖ ~ by Ajahn Jayasaro ~

❖ How useful is it to attend a meditation retreat? ❖
~ by Ajahn Jayasaro ~

A meditation retreat provides meditators with the opportunity to apply themselves to meditation practices for many hours a day under the guidance of a qualified teacher, and to benefit from the support of a group of like-minded people. Having withdrawn from their usual surroundings, responsibilities and problems, for a retreat of seven or ten days meditators can build up a momentum of practice that may allow for experiences of calm and insight normally unattainable in their daily lives.

Retreats have a rejuvenating effect on long-time meditators and give self-confidence to new ones. Novice meditators can prove to themselves that meditation is not just a matter of struggling with sore knees and a restless mind, but that it does have results, and that they are capable of experiencing those results.

It is difficult for most people to establish a regular meditation practice at home. Attending a meditation retreat gives meditators a foundation on which to build, and the faith in the value of meditation that will help to sustain them through periods of doubt and discouragement.

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To read the ebook, please visit ‘Without and Within', by Ajahn Jayasaro:

http://www.withoutandwithin.net/ebook/

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For other teachings by Ajahn Jayasaro, please visit the Panyaprateep Foundation website:

https://www.jayasaro.panyaprateep.org/

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To request the print book, please register: https://www.bia.or.th/wowi/

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Photo: ‘Without and Within’

22 March 2023

On Precepts, Faith, Wisdom and Merits By Ven Aggacitta

On Precepts, Faith, Wisdom and Merits 
By Ven Aggacitta 

Devas often came to see the Buddha at night and their presence would light up the whole place. According to Jara Sutta (SN 1:51), on one such night they came and asked the Buddha four questions: 

What is good until old age?

What is good when established?

What is the precious gem of humans?

What is hard for thieves to steal?

There is more than one answer to each of these four questions, but the Buddha always formulated his answers according to the level of wisdom of the questioner. So his answers were as follows.

What is good until old age?

Precepts are worth keeping into old age. Most people, when they are young do not bother much with keeping precepts. It is natural that most young people do not give much thought to religion unless they have problems. Then, and then only do they look to the gods for help. 

Morally speaking, one suffers no loss by keeping precepts. Admittedly, it is a bit difficult in the business world for people to keep the fourth precept.

There is the story of a man in Sri Lanka whose sick mother was advised by the doctor to eat rabbit meat in order to get well. He found a rabbit trapped in a hedge and was about to catch it when he remembered his precepts. 

Reflecting that it was not right for him to take another life in order that his mother may recover, he let the anima go. When he reached home empty-handed, his elder brother scolded him for missing the opportunity. He then stood by his mother’s bedside and said, “I did not take another life in order to save my mother’s life. By the power of this truth may my mother be well.” 

Instantly, his mother recovered.

Another story also happened in Sri Lanka where a farmer went into the jungle to look for his lost cow. He was caught by a python which coiled itself round him. With parang in hand, he was about to kill the python and free himself. Then he remembered that he had just taken his precepts from a respected thera (elder monk) and to kill the python would be showing disrespect to the venerable. So he stopped himself. For a second time he was again about to strike at the python and again resisted the urge. 

On the third time that he was about to strike again, he threw away the parang, removing all temptation to kill the snake. Instead he said, “By the power of my precepts, may I be saved.” He was saved.

I have also personally experienced the efficacy of keeping precepts. I stayed alone in a forest kuti in Myanmar for seven years. During my first year’s stay there I used to encounter snakes around my kuti. One day, after watching the sunset, I came back to my kuti to find a cobra trying to get in. 

I tried to talk it into leaving but it refused to go, still snooping around for a way in. I then thought of using a stick to frighten it away. But then it occurred to me that such an action would mean I had no metta towards the snake. 

Instead, I recited Khandha Sutta (AN 4:67)—a protective sutta given by the Buddha for warding off animals, especially snakes. The snake then slithered off and disappeared into what I thought was a hole in the ground. When I went to check out the ‘hole’ I found none. It was the dry season and the grass was very sparse and dry and if there were a hole it could be seen. The snake had just disappeared into thin air—it had actually crossed into another dimension. That was no ordinary snake. When I told the local village monks about this, the abbot revealed that for more than ten years no one had been able to stay in the kuti for long because of snakes. From then on, I was very mindful of my precepts and practised metta regularly and frequently. No more of such incidents happened. If you keep your precepts, your precepts will protect you.

What is a good foundation to establish?

Faith is the best foundation. How is this so? 

Without faith, you will not believe the Dhamma that I’m teaching. If you do not believe in the Dhamma, you will not follow it. 

Buddha teaches us the way to happiness—how to live in order to be happy and the right approach towards a good rebirth. Faith allows us to believe. Today, morals are not important to people. In this age of science and technology, a materialistic outlook has replaced faith. This is so especially of people in the West. Their faith in the teachings of Christianity has been eroded by the culture of chasing after material gain at the expense of moral values. On the other hand, intelligence without faith will cause you to be too critical and sceptical to accept beliefs. Thus faith and intelligence have to be balanced.

What is the precious gem of humans?

Wisdom is the best treasure of humans. It does not matter whether it is worldly wisdom or supra-mundane wisdom. Faith must be balanced by wisdom. Faith without wisdom can bring you trouble. Just recently, I read a report about a number of people who were conned by a ‘monk’. In one instance, this ‘monk’ rang up a woman and told her that he had dreamt she would strike it rich if she were to believe in him and give him a few thousand dollars to gamble on a lottery. She believed him and did as he said. True enough, her buy struck a win, but she never saw the money because the ‘monk’ disappeared.

Faith without wisdom is also the reason why people give money to men dressed in monk’s robes, be they bogus monks or otherwise. 

These people are actually doing business, giving away amulets in exchange for money from gullible people. It is because they have faith without wisdom that they do dana blindly.

To give another illustration of giving without wisdom, I would like to relate an unfortunate incident that happened to the brother of a carpenter who used to work in SBS . 

His brother went to Singapore and got involved with a syndicate who roped in people to be bogus monks to earn money for the syndicate, paying them a salary. This brother used to stand in the MRT station and made easy money for himself and the syndicate. 

With this money, he indulged in drugs. 

When he heard that there was a police crackdown on the likes of him, he absconded with the money he had collected and came back to Taiping. 

One day, while sitting outside his house, he was run down by a lorry driven by a drunk. We cannot be sure that his tragic death is the direct effect of his cheating the gullible of money, but my point is that you should give with wisdom. 

Though the Buddha said that you can still get some degree of merit from such giving, beware that you may be encouraging these people to indulge in unwholesome, self-destructive activities.

What is hard for thieves to steal?

Merits cannot be stolen from you. They are spiritual investments, just like your material investments when you buy shares. They will follow you just as your shadow does. This is good kamma and when it ripens you will reap the benefits. Although the Buddha only spoke about good kamma in his answer, you can be assured that bad kamma cannot be stolen from you either. Rather, it will also follow you in the same way, giving unpleasant results instead.

Now that the noise and activities of Chinese New Year are almost over, you should have some quiet moments to reflect on the Dhamma you’ve heard today. So I hope that you will be able to practise the Dhamma and reap the resultant benefits. May all of you be well and happy.

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

20 March 2023

Luang Phor Khiao

 Luang Phor Khiao 

Today I went to pay my respects to Luang Phor Khiao of Wat Phu Noi, because I had heard that he was a remarkable monk who could communicate with Tao Wessuwan. 

Reaching the temple, I only saw one other vehicle about to leave. The temple was in one of the quietest provinces of Thailand and located in quite an isolated spot so it wasn’t surprising. As we got out of the car, Luang Phor suddenly appeared out of nowhere holding some tools in his hand. 

He turned to us and asked us what our purpose for coming here was, and led us into the main hall. At first, he seemed very strict. And he told us that he was unable to “doo duang” literally “see one’s destiny” or in local talk, perform fortune-telling. 

But later as we chatted and chatted, we realised that the answer he gave was exactly the same as what Ajaan Chai had told us. But he was even more specific than Ajaan Chai by explaining his reasons behind the answer and also the length of time it would take before it would materialise.

So I realised that Luang Phor probably can doo duang after all, but maybe he was just being humble. And later on he finally revealed that he does have a special relationship with Tao Wessuwan, but he said that certain details cannot be released openly, so I can’t write about it here. 

Instead I will write about another interesting aspect of Luang Phor - his ability to remember his past life. Note that this doesn’t involve psychic powers because he was able to remember his past life even when he was a child. 

In Luang Phor’s past life, he was a very famous monk in Southern Thailand. Luang Phor told me who he was, but I’m not going to reveal that here, but suffice to say that most Thai Buddhists would have heard of his name. 

Despite being a very renowned monk, Luang Phor said that he was actually stuck as a spirit and couldn’t get reborn for around 2 years. 

This was because when he passed away, he was still holding on to donors’ monies which were meant for a good cause. 

As he couldn’t ensure that his promise to the donors were fulfilled, he was unable to let go of the obligation and thus not able to move on. Until one day Luang Pu Thuad suddenly appeared and persuaded him to go on almsround or have the morning meal with him. 

So Luang Phor got ready his monk’s bowl and the like and went to wait for the train as per the invitation. But as Luang Phor waited for the train, he started to feel sleepy and fell asleep. 

When he woke up, he found that he was reborn already, in this life as Dek (Child) Khiao. 

Despite being reborn, Luang Phor still had the same feelings he had. He still felt that he was a monk. Therefore, as a young kid, he would perform the morning and evening chanting which would astonish his parents, since he couldn’t even read yet. 

Whenever he wanted to eat, he had to have his father offer food to him first before he would eat. This is because monks cannot eat food unless it is offered. As for his mom, he would make her place it on a cloth before offering it to him (as monks cannot touch women, offerings need to be placed on a cloth). 

After eating, Luang Phor (still a child then) would chant the after-meal blessings for his father and mother. If something like this happened, we would probably be amazed, but Luang Phor’s mom couldn’t stand the strange behaviour of her son. Why didn’t he behave like a normal kid? 

Luang Phor was born to a family of farmers. 

Farmers lead a tough life in Thailand, they have a lot of farm work to be done. Therefore one day, Luang Phor’s mom had enough of him. She had to go do her farming duties and yet here her son was, ready to chant the meal blessings. She couldn’t take it anymore, anger rushed into her head and she slapped him. 

This caused the rice Luang Phor had already chewed to fly out of his mouth and hit the floor, and probably the trauma of it caused Luang Phor (then a child) to lose the memory of his past life for a long period of time, until he started practising meditation after ordination as a novice and his past life memory returned.

The story of Luang Phor is a little long, so I will continue it later, with more emphasis on Tao Wessuwan and Luang Phor's powers, or more accurately how Luang Phor can help those in need.

19 March 2023

Caring for the Sick (Mv.8.26) By Ven Kumara

Caring for the Sick (Mv.8.26)
By Ven Kumara

During the Buddha’s time, there was a bhikkhu who suffered a severe case of dysentery. He was so weak that he was lying fouled in his own urine and excrement. When the Buddha saw this, he asked why no one cared for him. The bhikkhu replied that because he did not help others, they too do not care to help him. 

The Buddha himself and Ven Ananda then cleaned him up and put him on a bed.

The Buddha then had the monks assembled and questioned them about the matter. When they admitted to not caring for the sick monk though being aware of him being ill, the Buddha admonished them, saying that since all of them have no parents to look after them, they should look after one another. He further stressed that anyone who would care for the Tathagata (i.e., the Buddha himself) should care for the sick. 

[Note: The popular words “He who serves the sick, serves me.” do not come from this story. Its origin is unknown.]

He then sets out precise instruction as to who should take care of a sick monk. If one's preceptor (upajjhaya) is present, he should care for one as long as life lasts or till one recovers. 

Otherwise, one's teacher (acariya) should do it, or one's student (saddhiviharika) or apprentice (antevasika), or fellow student or apprentice. If not, the monastic community (Sangha) should do it. Otherwise, there is a monastic offence for being negligent.

The Buddha then spoke on what makes a sick person difficult or easy to care for and also what makes a caregiver fit or unfit to care for the sick.

A sick person having 5 attributes is difficult to care for or treat. What are they?

He does what is not beneficial. An example would be staying up late. Being awake around the hours of midnight affects the health of any person, not to mention one who is already sick.

He knows not moderation in what is beneficial. For example, a person may take wild pepper to stimulate his digestive system. However, if he takes a big handful of it, thinking that the more he takes the better it is, he may end up being mildly poisoned.

He does not consume the medicine. This is like the saying, “You can bring a horse to the river, but you cannot force it to drink.” That makes him a difficult patient. However, if he is not taking the medicine because he knows it is bad or not suitable for him, then that is of course a different matter.

He does not make known his health problems as they really are to his caregiver or physician who is concerned for his welfare. Unless his healer is psychic and very patient, it would be rather difficult to help him.

He is the kind who cannot bear painful bodily feelings. When one is sick, discomfort is to be expected. 

Furthermore, the healing process may involve even more discomfort. So, if he is unwilling to bear with that patiently, he makes things more difficult for himself and his caregiver.

A sick person can be difficult to care for, even if he has only one of such attributes, let alone if he has all five of them. It can be rather trying to the caregiver.

However, if he was to be the opposite of all these, he becomes easy to care for. That is to say he does what is beneficial, knows moderation in what is beneficial, takes his medicine, makes known his health problems as they really are, and endures the painful bodily feelings.

Now, as for a caregiver, the Buddha listed 5 attributes that make him unfit to care for the sick: 

He is incompetent at preparing and mixing the medicine. While a certain herbal medicine can cure a sick person, it may have a certain property that needs to be neutralised with something else to suit the patient, or it may have to be prepared in a certain way to optimise its effect on the patient.

He does not know what is beneficial or not beneficial to the patient. He may even remove what is beneficial and bring what is not beneficial. This of course would make the patient even worse than before.

He treats the sick with material gain in his mind and not with thoughts of goodwill. It seems that more and more doctors in private hospitals or medical centres are rather eager in recommending expensive treatments and medicines. Some even scare the patient into following their suggestions. This not only puts unnecessary financial burden on patients, it also puts them in a situation that is probably even more dangerous than their illness.

He gets disgusted at taking away excrement, urine, saliva or vomit. When caring for a very sick person, such as in the case of the monk mentioned earlier, the caregiver must not be too disgusted to remove such bodily discharge. Otherwise, he is unfit to do the job.

He is incompetent at instructing, urging, rousing, encouraging the sick person at timely occasions with a talk on the Dhamma. [From here, we can infer that the Buddha was probably speaking in the context of his ordained disciples—for both the patient and the caregiver. 

The Nonetheless, it can apply to lay people too if the caregiver is competent enough in the Dhamma and the patient is also interested in it.]

So, a caregiver having these 5 attributes is said by the Buddha to be incompetent. If he has the first 3, he can even be a danger to the patient.

However, if he was to be the opposite of all these, he makes an excellent caregiver, particularly in the context of monastics. That is to say he is competent at preparing and mixing the medicine, knows enough to bring what is beneficial and remove what is not beneficial, treats the sick with thoughts of goodwill, is not disgusted at taking away bodily discharge which can be rather repulsive, and is competent at inspiring the sick person with the Dhamma.

I'd like to add something to the final point. When a person is very sick, he can be somewhat depressed, which of course would make him even sicker. For a faithful Buddhist, the talk on Dhamma can be a powerful way to uplift his spirits and bring about healing. There are quite a few examples in the suttas where people, including the Buddha himself, recover from their illness by listening to and being gladdened by the Dhamma. Even if one does not recover fully, the joy of Dhamma can certainly help in the healing.

So, I hope today’s Dhamma talk helps us to understand what makes a good caregiver and a good patient. 

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

Footnote : 
From Buddhism A to Z
by : Ven. S Dhammika

GOD AND GODS

God (issara) is a supernatural being believed by some people to have created the universe and who should be feared and worshipped. This being is usually said to be all-loving, all-knowing and all-powerful. The Jewish and Christian god is named Yahweh, that of Sikhism, Sat Nām, and of Zoroastrianism, Ahura Mazdah. Hindus worship many gods but the supreme god for many Hindus is either Śiva or Viṣṇu.

Buddhism denies the existence of a supreme God for three reasons. 

(1) God’s supposed attributes contradict each other. If God is all-loving and all-powerful, Buddhists ask, why is humankind so often afflicted by disease, disaster and depravation? 

(2) Belief in God is not necessary. Buddhism teaches that morality can be sound, that life can be meaningful and that the origins of the universe can be satisfactorily explained without having to introduce the notion of God. 

(3) All the evidence used to prove God’s existence could easily be interpreted in other ways. For example, miracles could be caused by psychic powers, being saved from an impending danger could be due to coincidence and rising from the dead might mean that the raised person was not really dead in the first place.

However, while there is no room in the Buddhist understanding of reality for a single supreme God, Buddhism does accept the existence of other divine beings which we can call gods (deva). These beings may be more powerful and glorious than humans but they are not necessarily as spiritually developed and thus have no significant role in our spiritual life. 

Buddhism and the God Idea,Nyanaponika,1981.

21 March 2023

Luang Phor Jaran Thittadhammo

Luang Phor Jaran Thittadhammo

When Khun Sakchai first came to Wat Amphawan, he was penniless. I looked at his face using "perceiving" and saw that he would become extremely rich in the future. 

Just go and enter a meditation retreat for 7 days and 7 nights, then Luang Phor will help you. 

After practising the kammathan, wisdom is born and a weapon is obtained. 

Now he has opened 5 restaurants in Australia and is going to Brunei for business as well. He has assets worth 100 million baht. 

Some people don't come to practice, they are lazy and just want to be rich. Or they just come and sit and talk throughout the programme. 

If you want to be rich, take the example of Mr. Sakchai. He told me that the people who came to work with him were all honest.

If we practice the kammathan and extend loving-kindness to others, they will turn from evil to good. 

There were farang who came to eat with one another, after saving money for some time, money flowed in, gold flowed in. 

Meditation makes people rich. Just saying this, no one believes. But you will become rich in wisdom, rich in problem solving.

Today, Mr. Sakchai came to tell me that he obtained good things from this temple. "I was able to earn enough money because of what Luang Phor taught. Meditation helps a lot. Mindfulness tells me what I should do or what I shouldn't do. 

There are people who apply for jobs, some of them have bad habits. Like to lie, but I see it and feel pity for them. I pae metta to them. He quit lying. Quit being a thief. Extend my loving-kindness towards them." 

This is called being rich. 

This is the meditation practice. Chanting the Buddhaguna, Dhammaguna, Sanghaguna, Chanting Pahung Mahaka. Then can we have sati panya. 

If the mind is kind, the mind is comfortable, you will be rich. If the mind becomes narrow, the money runs away, everything shrinks. 

Luang Phor Jaran Thittadhammo

Wat Amphawan, Singburi Province

18 March 2023 

From 'Concentration Work' in Meditations 6 by Ṭhānissaro Bhikkhu.

From 'Concentration Work' in Meditations 6 by Ṭhānissaro Bhikkhu. 

Ajaan Lee would always recommend starting out with three to seven good, long, deep in-and-out breaths to highlight the process of breathing in the body and to give the body some energy. As the mind settles down, there’s a tendency for the breath to get very subtle and quiet, and sometimes it’s not really enough for the body’s energy needs. 

Ajaan Fuang had a student one time who really liked the quiet breath. She would always go there in her meditation. I remember him criticizing her one night for that. He said, “You really have to read the body to see what it needs right now. If you go just for the quiet breath all the time, it saps your strength.”

An essential skill in meditation is learning how to read what your body needs. Give it more energy when it needs more, even though that may not seem as quiet and refined as you’d like. You’ve got to take care of both the body and the mind. 

Consider the issue of directed thought and evaluation. Ajaan Lee recommended that you go through the body in quite a lot of detail to settle things down and to clear things up to create a good place where you can feel at home. People complain that it’s not quieting to think about the breath and work with the breath energy in different parts of the body. 

Well, it’s part of the work needed in order to get things ready to settle down in a way that will be solid and lasting.

Be willing to do the work that’s needed for a good, solid concentration. Don’t just go hiding out in a little quiet corner. Allowing your awareness to spread and fill the whole body is what gives you the proper foundation for your meditation. 

In doing this work, you exercise your faculties of mindfulness, alertness, and discernment. 

There’s a tendency in some circles to encourage students talented in concentration to direct their energies in the direction of concentration. If they’re more talented in the area of analyzing the mind, they’re encouraged in the direction of discernment. 

Ajaan Fuang, though, would turn tables on people. If they were already talented in concentration, he’d have them work more in learning how to think about and analyze the movements of the mind. If they were already talented in analyzing things, he’d have them learn how to be quiet: just sit with things for a while without predetermining all the time. This way, you learn how to detect when things are out of balance and to bring them back into balance when needed.

There’s work to be done. Ajaan Lee called it your concentration work: the directed thought and the evaluation. 

When you start out with these things, they can be rather coarse; but by exercising them, you learn how to bring them to refinement. 

Sometimes you find that refined breath is too weak. You’re drifting off. 

You’ve got to strengthen things again, to get in touch with the body and to gain a sense of how to listen to it and respond to its needs. This is especially difficult for people who have body issues, who basically want to run away and block out their awareness of the body. 

Learn how to trust the different sensations in the body and trust your ability to handle them. 

In the beginning, you may want to start with just one little, familiar spot in the body or a spot that seems okay, and be willing to hang out there for a while. It may not seem impressive, it may not seem all that quiet yet, but you’re working on potentials here. You’re also working on patience, learning how to allow potentials to develop in a positive direction.

~~~~~~~

From 'Concentration Work' in Meditations 6 by Ṭhānissaro Bhikkhu. 

https://www.dhammatalks.org/books/Meditations6/Section0014.html

16 March 2023