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Wednesday, 31 May 2023

'Armfuls of Poetry, Drops of Sunshine' Poem by 🧡Thich Nhat Hanh

'Armfuls of Poetry, Drops of Sunshine' 
Poem by 🧡Thich Nhat Hanh   


"Sunshine rides on space and poetry on sunshine.

Poetry gives birth to sunshine, and sunshine to poetry.

Sun treasured in the heart of the bitter melon,

poetry made of steam rising from a bowl of soup in Winter. 

The wind is lurking outside, swirling.

Poetry is back to haunt the old hills and prairies.

Yet the poor thatched hut remains on the river shore, waiting.

Spring carries poetry in its drizzle.

The fire sparkles poetry in its orange flame.

Sunshine stored in the heart of the fragrant wood,

warm smoke leading poetry back to the pages

of an unofficial history book.

Sunshine, though absent from space,

fills the now rose-colored stove.

Sunshine reaching out takes the color of smoke;

poetry in its stillness, the color of the misty air.

Spring rain holds poetry in its drops

which bend down to kiss the soil,

so that the seeds may sprout. 

Following the rain, poetry comes to dwell on each leaf.

Sunshine has a green color, and poetry a pink one.

Bees deliver warmth to the flowers from the sunshine

they carry on their wings. 

On sunshine footsteps to the deep forest, poetry drinks the nectar with joy.

With the excitement of celebration,

butterflies and bees crowd the Earth.

Sunshine makes up the dance, and poetry the song.

Drops of sweat fall on the hard ground.

Poems fly along the furrows.

The hoe handily on my shoulder,

poetry flows from the breath. 

Sunshine wanes away down the river,

and the silhouette of the late afternoon lingers reluctantly.

Poetry is leaving for the horizon

where the King of Light is blanketing himself in clouds.

A green sun found in a basketful of fresh vegetables,

a tasty and well-cooked sun smells delicious in a bowl of rice.

Poetry looks with a child’s eyes.

Poetry feels with a weather-beaten face.

Poetry stays within each attentive look.

Poetry—the hands that work the poor and arid land somewhere

far away.

The smiling sun brightening up the sunflower;

the ripe and full sun hiding itself in an August peach;

poetry follows each meditative step,

poetry lines up the pages.

Discreetly,

within closed food packages,

poetry nurtures love."  

🧡

"At the time that I wrote this poem it was impossible to send money to Vietnam. It was impossible to reach the poorest children, the elderly people. The government forbade our social work and charity work.  The work of the School of Youth for Social Service, that we had set up in Vietnam to help mend the wounds of war, was stopped and the director was in jail.  

Many social workers were prevented from doing anything. Yet we found a way  to provide food to the poorest people  in Vietnam... 

At that moment all Western medicine was blocked from entering Vietnam. 

So we bought French medicine and each family received one kilogram that they could exchange into 300 kilos of rice to nourish the children. Sister Chan Khong and myself and others wrapped the medicine and sent it everywhere in Vietnam. 

We sent thousands of parcels like that to thousands of families. A parcel like that was like a gift from heaven; it could nourish the whole family. 

We did that work with a lot of love." 

🌼Dharma Talk on Poetry and Interbeing, May, 2002  

https://www.parallax.org/mindfulnessbell/article/dharma-talk-armfuls-of-poetry-drops-of-sunshine/

'With the deep look of a practitioner every moment can be poetry, you can see very deeply and very far while dwelling in the present moment.'


7 June 2023



The Thirty-One Planes of Existence

 Namo Buddhaya—🌷🌷🌷—

The Thirty-One Planes of Existence

                                                                             Buddhists believe in reincarnation, namely that all beings go through many cycles of birth, life, death and rebirth. Death is followed by immediate rebirth in one of the 31 planes of existence as a result of each being’s previous kamma. 

These 31 planes of existence comprise 20 planes of supreme deities (brahmas); 6 planes of deities (devas); the human plane (Manussa); and lastly 4 planes of deprivation or unhappiness (Apaya). The 31 planes are divided into three separate levels or realms: Arupaloka, Rupaloka and Kamaloka.

The first level, the Realm of Formlessness (Arupaloka), consists of four planes of brahmas who have no physical body, consisting entirely of mind, but who may create a physical body if they want to be seen. 

They are not completely free from the fetters of suffering (dukkha), but the dukkha experienced here is much less intense than that suffered in the Rupaloka. 

These brahmas are unable to hear the teachings of the Buddha (dhamma) and they can never become enlightened.

31. Nevasaññānāsaññāyatana bhuṃ (Realm of neither perception nor non-perception)

30. Ākiñcaññāyatana  bhuṃ (Realm of nothingness)       

29. Viññānaññcāyatana bhuṃ (Realm of infinite consciousness)

28. Ākāsānaññcāyatana  bhuṃ (Realm of infinite space)

Nevasaññānāsaññāyatana bhuṃ, the highest of the four planes of the Arupaloka. The celestial pavilion is an elaborate structure with tiered roofs, with two white umbrellas on either side. 

Nevasaññānāsaññāyatana bhuṃ, the highest of the four planes of the Arupaloka. The celestial pavilion is an elaborate structure with tiered roofs, with two white umbrellas on either side. 

The second level, the Realm of Form (Rupaloka), is inhabited by brahmas who have a physical body but do not enjoy sensual pleasures, and it is a place of less intense dukkha. This realm consists of 16 planes inhabited by Rupa brahmas divided into four categories according to their status of meditative absorption (jhana).  These Rupa brahmas can become enlightened if they come to know the dhamma.  

Catuttha jhana bhuṃ (Fourth jhana realm): consisting of seven planes, of which the first five are called Suddhavasa or the heavens of purity, where only the enlightened ones at the anagami (non- returner) stage can reborn.

27. Akaniṭṭha bhuṃ (Realm of peerless devas)

26. Sudassī bhuṃ (Realm of clear-sighted devas)

25. Sudassā bhuṃ (Realm of beautiful devas)

24. Atappā bhuṃ (Realm of serene devas)

23. Avihā bhuṃ (Realm of durable devas)

22. Asaññasatta bhuṃ (Realm of mindless devas)

21. Vehapphala bhuṃ (Realm of very fruitful devas)

Vehapphala bhuṃ (21) and Asaññasatta bhuṃ (22): the two heavens are depicted as twin pavilions with seated Brahmas. 

Vehapphala bhuṃ (21) and Asaññasatta bhuṃ (22): the two heavens are depicted as twin pavilions with seated Brahmas. 

Tatiya jhana bhuṃ (Third jhana realm): these three planes harbour brahmas who have a body with an aura.

20. Subhakiṇṇā bhuṃ (Realm of devas with radiant glory)

19. Appamāṇasubhā bhuṃ (Realm of devas with unbounded glory)

18. Parittasubhā bhuṃ (Realm of devas with limited glory)

Dutiya jhana bhuṃ (Second jhana realm): the brahmas of these three planes have a body with different degrees of lustre.

17. Ābhassara bhuṃ (Realm of devas with streaming radiance)

16. Appamāṇabhā bhuṃ (Realm of devas with unbounded radiance)  

15. Parittābhā bhuṃ (Realm of devas with limited glory)

Parittābhā jhana bhuṃ (First jhana realm): the planes of the lowest grade of Rupa brahmas.

14. Mahābrahmā bhuṃ (Realm of the great Brahma)

13. Brahmaparorita bhuṃ (Realm of the Brahma’s ministers)

12. Brahmapārisajja bhuṃ (Realm of the Brahma’s retinue)

The third level, the Realm of Desire (Kamaloka), contains seven planes of happiness (six heavenly planes of devas and the human plane) and four planes of unhappiness.

The six heavenly planes

11. Paranimmitavassavatī bhuṃ (Realm of devas who enjoy sensory pleasures created by others for them) 

10. Nimmānarati bhuṃ (Realm of devas who delight in creating)

9. Tusita bhuṃ (Realm of devas of  happiness and contentment)

8. Yāmā bhuṃ (Realm of blissful existence)

7. Tāvatimsa bhuṃ (Realm of the thirty-three gods)

6. Cātummahārājika bhuṃ (Heaven of four great kings)

On the right, Tusita bhuṃ (9), where a deva is entertained by a harpist and a dancer. All future Buddhas (bodhisatta) are born in this heaven before their penultimate human existence. Beside the Tusita bhuṃ to the left is the Sudhammā rest house, where a deva is surrounded by ten other devas paying reverence. Tusita bhum is the most beautiful of the celestial worlds.

Cātummahārājika bhuṃ (6), the lowest of the deva worlds, is a third of the way down the cosmic pillars. This is the heaven of the four great kings who watch over the quadrant of the cardinal directions. One of the four kings is seated on one side and Devadhita  (a female deity) is seated on the other side. Matali, Sakka’s charioteer takes King Nemi on a trip to see the heavens and hells. The other dwellers are celestial musicians and the yakkas, tree spirits. The sun is on the right and the moon is on the left. 

The plane of humans-🌷🌷🌷-

5. Manussa bhuṃ (human beings). Both dukkha (suffering) and sukha (happiness) are found here, but this plane is the most fortunate of all because it is the only sphere in which moral initiative occurs and the only one in which perfect Enlightenment can be achieved. 

The beings here are endowed with a measure of merit and can find protection on their own. 

They can listen to and learn all the teachings of the Buddha. Bodhisattvas prefer the human realm as it is the best plane in which to serve the world and perfect the requisites of Buddhahood.

The four planes of deprivation (Apāya)

These lowest four unhappy planes are infernal states, in which beings pay the price for akusala (demeritorious acts) committed in their previous life. 

Buddhists believe that beings are born as animals on account of evil kamma. Sprits and ghosts possess deformed physical forms of varying magnitude, generally invisible to the naked eye.

4. Asura loka (demon world): the inhabitants of this plane are powerful and are opposed  to devas. 

3. Peta loka (world of spirits and hungry ghosts): this plane is known as the “state of woe.” People share their merits with these beings when they do good deeds.

2. Tiracchāna loka (animal world): this is not a pleasant plane as beings have to search for food and fight each other to stay alive.

World of animals. 

1. Niraya (world of hell): this plane is below the earth, in the deepest recesses of the Southern Island. 

There are eight different degrees of punishment: Sanjiva, Kalasutra, Sanghata, Roruva, Maharoruva, Tapana, Mahatapana and Avici. There is no happiness, only suffering, in this realm and it is the worst place to be reborn.

States of punishment, depicted in a Burmese manuscript. The guard has tied up the denizens of hell with hot iron chains as they learn their fate from the inflictor of hell; many are being burned in a great cauldron of molten metal; one is having red molten metal poured down his throat; some are hacked to pieces along the markings made by the black thread; some are running on very hot ground; and one is climbing up a tree which is full of thorns while the dog of hell waits below to eat him alive if he falls down. 

States of punishment, depicted in a Burmese manuscript.  The guard has tied up the denizens of hell with hot iron chains as they learn their fate from the inflictor of hell; many are being burned in a great cauldron of molten metal; one is having red molten metal poured down his throat; some are hacked to pieces along the markings made by the black thread; some are running on very hot ground; and one is climbing up a tree which is full of thorns while the dog of hell waits below to eat him alive if he falls down. 

Good or evil kamma will bring rebirth in the plane of happiness (sugati) or the plane of suffering (duggati). After many cycles, if people manage to sever their attachment to desire and the self, they can attain Nirvana, which is a state of liberation and freedom from suffering.

https://www.accesstoinsight.org/ptf/dhamma/sagga/loka.html

……………..

🎄The 31 planes of existence✨

https://youtu.be/GzPIeCaV-is

(video)

💖

The Thirty-one Planes of Existence

Scattered throughout the suttas are references to as many as thirty-one distinct "planes" or "realms" of existence into which beings can be reborn during their long wandering through #samsara. These range from the extraordinarily grim and painful hell realms all the way up to the most exquisitely refined and blissful heaven realms. Existence in every realm is temporary; in Buddhist cosmology there is no eternal heaven or hell. 

Beings are born into a particular realm according to their past kamma. When they pass away, they take rebirth once again elsewhere according to the quality of their kamma: wholesome actions bring about a favorable rebirth, while unwholesome actions lead to an unfavorable one. And so the wearisome cycle continues.

The realms of existence are customarily divided into three distinct "worlds" (loka), listed here in descending order of refinement:

The Immaterial World (arupa-loka). Consists of four realms that are accessible to those who pass away while meditating in the formless jhanas.

The Fine-Material World (rupa-loka). Consists of sixteen realms whose inhabitants (the devas) experience extremely refined degrees of mental pleasure. These realms are accessible to those who have attained at least some level of jhana and who have thereby managed to (temporarily) suppress hatred and ill-will. They are said to possess extremely refined bodies of pure light. The highest of these realms, the Pure Abodes, are accessible only to those who have attained to "non-returning," the third stage of Awakening. The Fine-Material World and the Immaterial World together constitute the "heavens" (sagga).

The Sensuous World (kama-loka). Consists of eleven realms in which experience — both pleasurable and not — is dominated by the five senses. 

Seven of these realms are favorable destinations, and include our own human realm as well as several realms occupied by devas. 

The lowest realms are the four "bad" destinations, which include the animal and hell realms.

https://www.accesstoinsight.org/ptf/dhamma/sagga/loka.html


✨🪔🕸🎄🩺🌏📿🌈⭐


#Rupa #Arupa #Jhana  #Anatta #Anicca  #Karma  #Dukkha  #Kamma 

#Samadhi  #Evolution  #Existence

#Meditation  #HeartSutra #Mindfulness #PanchaKosha 

🌅


6 June 3023



Luang Pu Saeng Yanwaro

Luang Pu Saeng Yanwaro


Recently there was a big hoo-ha revolving the revered 98 year old monk Luang Pu Saeng Yanwaro, who is also known as the oldest living disciple of Luang Pu Mun as well as a highly attained monk. 

A group of reporters led by a celebrity shaman charged up the temple to confront Luang Pu Saeng accusing him of harassing a woman and trying to make him admit to it. 

Later on, it was revealed that the video was staged and many devotees and Buddhists became very displeased with the way the group treated Luang Pu Saeng, who is now suffering from dementia and almost 100 years old. 

This incident greatly affected many people but it came with a very important lesson – not to jump to conclusions too early based on what we read or hear.

Several years ago on July 2 2562, someone offered Luang Pu Saeng the portrait of Luang Pu Doo Prompanyo. 

Luang Pu Saeng looked at the photo, and instructed his devotees: 

“Put this at an appropriate place. 

Baramee [Parami] is very great. 

[LP Doo is] very close to enlightenment already.”


Taken at Wat Pa Phuttharatanawanaram

Chiang Dao District, Chiang Mai Province

Cr. Phra Ajaan P. Dhammarangsi


5 June 2023




Luang Pu Toh Intasuwanno

Luang Pu Toh Intasuwanno


If you become a vegetarian

But still tell lies, gossip, 

Instigate, abuse or complain

This is called pure stomach 

But unclean mouth

The heart isn’t pure

Therefore purifying the stomach

One must also purify the heart

As well as the mouth

Keep this in mind


Luang Pu Toh Intasuwanno

Wat Pradoochimplee, Bangkok


Admin: I’ve wrote about Luang Pu Toh’s story before. Luang Pu Toh had strong affinity with Chao Mae Kwan Yin and Chinese people. 

In the past, Guan Yin would send the 8 Immortals to speak with Luang Pu Toh to convince him to take her as his teacher but he would refuse, citing that he was a Thai monk who only followed the Lord Buddha. 

Until Guan Yin herself appeared and spoke with Luang Pu Toh, who was so awestruck by her strong radiance until he accidentally agreed. 

Still, he was a reluctant disciple and would not go vegetarian. Therefore every year during the Vegetarian Festival, he would fall sick for some strange reason. Until one year he gave up and switched to a vegetarian diet during the festival, and his symptoms never appeared again. 

Towards the end of his life, Luang Pu Toh converted to vegetarianism permanently after his pilgrimage trip to Bodh Gaya in India. 

If you visit Wat Pradoochimplee today, you will notice Guan Yin’s statue right beside Luang Pu Toh’s in the main hall, which is an indication of their close teacher-disciple relationship.


4 June 2023




Tuesday, 30 May 2023

1.🌷 *Moha*🌷

1.🌷 *Moha*🌷


Moha is avijjā (ignorance). You don't know what is happening inside; you don't know the real cause of lobha and dosa; you are ignorant. 

How will you come out of this ignorance?

You have to strike at the root of the problem and come out of misery by working on sensations. 

So long as you are not aware of sensations, you are fighting with outside objects, "This is ugly." and "This is not ugly." You are working on the surface.

The discovery of paṭiccasamuppāda (Chain of Conditioned Arising) made him an Enlightened One. This was not known to anyone before the Buddha. There are three important links in the paṭiccasamuppāda. 

One is saṇkhāra paccayā viññāṇa (with the base of reaction, consciousness arises). Because of your old stock of saṇkhārā, you get a new life-paṭisandhi viññāṇa. 

Another important link is bhava paccayā jāti (with the base of the process of becoming, birth arises). This life turns into the next life. 

The third important link is vedanā paccayā taṇhā. (with the base of sensation, craving arises).

We cannot change saṇkhāra paccayā viññāṇa. It is already past. We are here with this nāma and rūpa (mind and body), with these saḷāyatanas. We cannot change that. We have to be careful about the future. Bhava paccayā jāti-more and more becoming, more and more births. 

We don't know when death will come. 

That is why the Buddha gave us this wonderful path. Remain in the present moment. You are the master of your present moment. You are the master of your future. 

Attā hi attano nātho, attā hi attano gati. 

(You are your own master, you make your own future.)

If you are the master of your present moment, the future will automatically be all right. You need not worry. Remain in the present moment. Don't generate craving and aversion towards sensations. If there is ignorance-avijjā-you are not aware of vedanā. Then you keep reacting with craving or aversion. 

The Buddha wanted us to remain aware of the vedanā of the present moment without reacting, to maintain equanimity. The old habit pattern was to keep on reacting to the vedanā with craving and aversion, that is, to keep on multiplying misery. This was the old habit pattern. 

🌷 The Buddha gave us this wonderful technique. You are in the present moment, and whatever the sensation, you are aware of it.Paññā means the reality of the present moment-arising and passing; arising and passing, anicca, impermanent. Then you are withvijjā; there is no avijjā. Thus, you have changed the path. 

Previously, you were on the path of misery because you were generating lobha-dosa in response to sensations-you were generating misery, life after life. Now you have changed. No lobha, no dosa. You are equanimous. You have changed your direction.

🌷 Vedanā is like the junction of a road or a railway. From this junction, it is either dukkhasamudayagāminī-paṭipadā (path leading to the arising of suffering) or dukkhanirodhagāminī-paṭipadā (path leading to the cessation of suffering). 

It is for you to decide. The Buddha does not want you to accept his words blindly. The Buddha never wanted anybody to follow him blindly. No blind faith. You must experience the truth for yourself, and if you find that it is good for you, then you accept it. Then not only accept it, but also walk on the path. 

That is why it makes no difference whether people coming to a ten-day course are from this sect or that sect. They experience the truth for themselves-sensations are there: if they react to them, they are miserable; if they don't react, they are happy.

Again, one must be careful not to condemn anybody who does not practice this way. Though they don't feel vedanā, if they at least understand that they must not generate lobha and dosa at the intellectual level, their intellect is becoming purer. However, those who are practicing according to Buddha's teaching should understand that if we miss vedanā, if we are working only at the intellectual level, then we are purifying our mind only at the surface level.

🌷 Siddhattha Gotama was not satisfied with this surface purification. He wanted to purify the mind in its totality-total purification. That requires purification at the root level of the mind-the deepest part of the mind, which is always in contact with bodily sensations. Where there is vedanā, reaction starts. If you forget vedanā, then lobha and dosa continue without your even knowing about it. He was very clear that the mind must be purified in its totality. His teaching is so clear: 

sabba pāpassa akaraṇaṃ

Don't commit any sinful or unwholesome action. 

Kusalassa upasampadā-samadhi that is kusalacittassa ekaggatta-concentration of the wholesome mind. 

But one can have ekaggatta, that is one-pointedness, even with an akusala object. A pickpocket needs concentration to pick pockets. Even to perform unwholesome actions, one has to keep the mind concentrated. But that is not sammā-samādhi. You are clear that you are not going to harm anybody and your mind is concentrated-kusalassa upasampadā. 

But Buddha says that that is not sufficient. Something more is needed. Then he says, 

sacittapariyodapanaṃ

The mind has to be purified in its totality. 

Pari means "in totality." And that is possible only if you work with vedanā and purify at that level. Then the whole mind gets purified. Otherwise, Buddha says, anusaya kilesa (latent impurities) will remain. 

These sleeping volcanoes of all the impurities that you have accumulated in the past will erupt at any time and make you miserable.

The Buddha found out this technique of working with vedanā to enable one to eradicate all anusaya. His words are so clear, "Eradicate your rāgānusaya when you have pleasant sensations." That means that whenever you have pleasant sensations, that is the time to eradicate your rāga. The old habit is that when there is a pleasant sensation, you generate rāga. If your rāgānusayais there, you keep on multiplying it. 

Similarly, he says to eradicate all your dosānusaya, that is, paṭighānusaya, whenever you have unpleasant sensations. The old habit was to generate paṭigha (aversion) towards unpleasant sensations. Now you are equanimous and don't generate dosa. This is how paṭighānusaya is eradicated. 

🌷 At the time of Buddha and before him, there were teachers who taught that one should come out of rāga and dosa, but they did not know how to come out of the anusaya. Buddha says that you can come out of rāga with the help of pleasant sensations, and from dosa with the help of unpleasant sensations.

Otherwise you are not following the Buddha's advice.

We should not condemn people who don't work with sensations. If you have understood Buddha properly, then work exactly as Buddha wanted you to work.


2 June 2023




Luang Phor Khiao’s family worked as farmers, so Luang Phor would follow his parents regularly to the fields. During the rainy season in Ban Kham Khat, the flood waters would come down from Loei province. However, an adult could still wade carefully through the flooded fields with caution. 

His mother would carry a basket on her back and put his sister in the basket in front. Whereas Luang Phor would be riding on his father’s neck. One day, when they were about to pass Phon Yai (a termite mound), Luang Phor saw an elderly man dressed in white walking/floating across the flowing waters. 

Luang Phor asked his father who he was, but nobody else in his family could see the mysterious old man, only Luang Phor. So from that day when he went to the fields, he would look at the termite mound regularly. One day, when it was around dusk, he saw a multicolored glow like starlight floating from the mound. 

Staring at the light in surprise, Luang Phor had a vision of a Yakkha appear in front of him. The Yakkha told him that he was Thao Wessuwan, Ruler of the Yakkhas. Thao Wessuwan explained their past relationship in a former life. 

Since then, Luang Phor would go and pay respects to Thao Wessuwan at the mound regularly, and if he couldn’t go, he would pay respects to him at the field or at the head of his bed. Since then, Thao Wessuwan would take care of Luang Phor. 

Due to old kamma, Luang Phor is sort of a “representative” for Thao Wessuwan. Luang Phor told us that Thao Wessuwan actually plays a very important role in balancing the line between good and evil in this world.  I guess he is akin to a wrathful Dhamma protector. 

Luang Phor is able to connect with Thao Wessuwan who is at the edge of his conscious mind. Thao Wessuwan will assist Luang Phor with complex cases that are very difficult to resolve, such as appeasing kammic creditors and extending the lifespan of those with terminal illnesses. 

Therefore Luang Phor is also known to be able to perform chanting and prayers to appease kammic creditors. If the kammic creditors are appeased, it is possible that miracles may occur. 

One of the cases Luang Phor successfully managed to negotiate for was a 5 year extension of life for a woman who was diagnosed with a terminal illness. The woman wanted to continue to take care of her children until they grew up and were able to survive themselves, and begged Luang Phor to help her. 

So even though Luang Phor doesn’t really smile, he exhibits a calm demeanour and actually has a lot of compassion for everyone. Luang Phor says he tries his best to help those who come to him for assistance, even if they do not have any money, Luang Phor will do everything for them for free. 

Luang Phor personally gave us some amulets, but I am thinking of letting go of them and returning the majority of the proceeds back to Luang Phor. Also would like to specifically anumodana with Sister Pure Metta offering of 2000 THB to Luang Phor. If interested, do kindly contact me thank you.



3 June 2023




Heightened Consciousness (Part 1 & 2)

Heightened Consciousness (Part 1)


The Buddha taught, ‘The pursuit of heightened consciousness is the heart of the Buddhas’ teaching.’ Heightened consciousness is a state of mind that lies above and beyond mental defilement. 

There are two ways it can be reached:

(1) The mind doesn’t yet have any heightened inner quality, but we heighten it through our efforts.

(2) The mind has developed the proper inner quality and uses it to keep itself safe, above and beyond defilement.

The first case refers to the state of ordinary people’s minds. When they aren’t sitting in meditation, their minds aren’t in any special state of concentration, so if defilement arises within them, they have to be determined and perceptive—to be aware of the defilement and to make up their minds that they won’t let it push them around. This is called Right Resolve. Even though the mind isn’t in concentration, this technique can give results.

What this means is that we’re alert to what’s going on. For example, when we’re angry, when we meet with something undesirable, we should be alert to the fact and make ourselves determined that no matter what, we’re going to keep the defilement of anger under control by resisting it and putting our better side into play. 

In other words, when we’re angry, we act as if we weren’t. Instead of letting the anger overpower the mind, we use our inner goodness to overpower the mind. This is called heightened consciousness. When you meet with something you don’t like, don’t let the fact that you don’t like it show. Instead, act as if you were happy and calm. 

In other words, put your good side to use. Don’t let your bad side show under any circumstances.

If you’re circumspect and composed enough to hold the mind in check before it can let its defilements come out in word or deed, if you can force the defilements to stop and can let only your best manners show, you count as having heightened consciousness. You are also a good member of any social group, for you can work toward your own progress and that of the group as a whole.

In the texts, this quality is called composure—a state of mind that lies above the defilements. 

This is one form of heightened consciousness and is something we should all try to develop within ourselves as we are able.

~~~~~~~

From Food for Thought: Eighteen Talks on the Training of the Heart, by Phra Ajaan Lee Dhammadharo. Translated by Thanissaro Bhikkhu.

https://www.dhammatalks.org/ebook_index.html#food_for_thought

***********

Heightened Consciousness (Part 2)

The second form of heightened consciousness refers to a mind freed from the Hindrances and trained to a state of Right Concentration. The mind is firmly established in its inner quality. 

When defilements arise, they can’t overpower the mind because they can’t reach in to touch it, for the mind is protected by its own full measure of inner quality.

I ask that we all aim at making this form of heightened consciousness arise within ourselves by being persistent and persevering in cherishing our own inner goodness—in the same way that when we have good food, we make sure to chase away the flies so that we can enjoy it in good health.

To do this, you have to be observant and make two kinds of effort: the effort to abandon your defilements and the effort to develop your meditation theme, which is the means for wiping out the mental Hindrances. 

There are five types of Hindrances: sensual desire, ill will, torpor & lethargy, restlessness & anxiety, and uncertainty. 

As for meditation, there are two ways of practicing it—in series and in isolation—as I’ll explain to you now.

(1) To practice in series is to practice by the book: contemplating the unattractiveness of the body, for instance, by following the lists of its parts without skipping over any of them or mixing them up. 

Whichever theme you choose, you have to understand how the topics are grouped and in what order, so as to deal with them properly.

This kind of meditation can give great benefits, but at the same time can cause great harm. 

For example, if you contemplate the unattractiveness of the body, it can lead to a sense of dispassion, detachment, and calm, but there are times it can also get you into a state where you can’t eat or sleep because everything starts seeming filthy and disgusting. This is one way it can be harmful. 

Or sometimes you may contemplate the body until a mental image arises, but you get frightened and unnerved. In cases like this, you have to try to be up on what’s happening so that your theme will help you instead of harming you.

(2) To practice in isolation is to focus on a single refined theme that doesn’t have a lot of different features. 

In other words, you focus on being mindful of the in-and-out breath, without letting your attention slip away. 

Focus on whatever kind of breathing feels soothing, and the mind will settle down.   

Try to make the breath more and more refined, all the while keeping the mind gently with the breath, in the same way that you’d cup a bit of fluff in the palm of your hand.   

Do this until you feel that there’s no ‘in’ or ‘out’ to the breath at all. The mind doesn’t wander around. It’s quiet and still, able to cut away thoughts of past and future. 

At this point it becomes even more refined, with no restlessness at all. The mind is stable and doesn’t change along with its objects. It’s firmly set and unwavering to the point where it becomes fixed and strong.

When you can develop your meditation to this point, it will make the mind let go of its attachments and gain conviction and understanding into the truths of inconstancy, stress, and not-self. Your doubts will fall away, and you will know the way of the world and the way of Liberation, without having to ask for confirmation from anyone else. 

When your knowledge is clear and free from uncertainty, the mind is firm in its own strength. 

This is when you become your own refuge—when your mind isn’t affected by other people or objects and reaches the happiness and ease of heightened consciousness.

~~~~~~~

Heightened Consciousness in Food for Thought: Eighteen Talks on the Training of the Heart, by Phra Ajaan Lee Dhammadharo. Translated by Thanissaro Bhikkhu.

https://www.dhammatalks.org/ebook_index.html#food_for_thought


1 June 2023





Saturday, 27 May 2023

The Teachings of Ajahn Suchart.

The Teachings of Ajahn Suchart.

7 June 2023

Question:  Does hatred have no limit e.g. able to create maximum suffering to others?

Than Ajahn:  Yes, hatred is the result of your craving. Craving to do things you want to do, and when you can’t do what you want to do, you become angry and hateful. And craving has no limit. 

When the cause of hatred has no limit, then hatred has no limit. The cause of hatred is craving. 

When you crave for something and you cannot get what you want, then you become angry and hateful. 

The more you want to get something, the more hateful you become.


“Dhamma in English, Oct 23, 2022.”

- - - - - - -

“Your thoughts can be both skilful (kusala) and unskilful (akusala). When monks chant at a funeral, 'Kusalā dhammā akusalā dhammā abyākatā dhammā', it means there are three kinds of thoughts or mental concoctions: 1) Skilful, 2) Unskilful, and 3) Neither skilful nor unskilful.

If you think in a skilful way, it will bring you peace of mind. If you think in an unskilful way, it will cause you mental agitation and discontent (dukkha). If you think in a way that is neither skilful nor unskilful, it will not bring you peace of mind and contentment nor mental agitation and discontent.

However, thinking in such a way is not comparable to thinking in a skilful way—one that is in line with the path (magga), because thinking in a skilful way will bring you peace of mind and sense of ease. If you think in an unskilful way, it will be in line with your various cravings, pointing to the arising of discontent (samudaya).

For instance, when you’re alone, you might want to go meet friends, to drink tea or coffee, to eat desserts, or to search for things on television and in books. If you think in such a way, it is considered unskilful, because it causes craving for the mind. So you cannot remain still, thus seeking out things to have and do.

Your actions would only gratify your cravings temporarily. After a short while, your thoughts and cravings would arise again, because they have become your habit. Whatever you’ve enjoyed doing, you will always think about that.

Once you’ve done it for a while, you will get tired and stop doing it. But after getting some rest, you will think about it again. Your life repeats in cycles of acting on these insatiable cravings.

If you take note of yourself, you will see that you’ve acted according to your craving since the day you were born. Have you ever had enough? Have you ever felt truly satisfied? Haven't you done enough? 

You’ve seen enough movies and shows. You’ve been to enough parties. You’ve travelled around and been to enough places. Perhaps it is time to stop. However, such a feeling has never crossed your mind due to the nature of your craving.

The Buddha once said that our craving is boundless and limitless: ‘No matter how big the ocean is, it still has a boundary. But it is not so with our craving. For craving has no bounds nor limits. Once a craving has arisen, it will continue on and on, and grow stronger and stronger.’ 

This is just like people say, ‘When you have an inch, you want a whole foot. When you have a foot, you want a whole yard’. This is just how it is: our craving just keeps multiplying on and on.

So who bears the burden of gratifying these cravings? It is the mind that is in charge and gives a command to seek things, and so you have to act accordingly. Once you’ve done it, it is only happy for a little while. 

There will soon be a new command to seek other things, and so you have to act on it again. If you cannot get the things you want, then sorrow and sadness follow— disappointment and suffering arise. Suffering also prevails when you lose the things you’ve already obtained.”


“Against the Defilements”

By Ajahn Suchart Abhijāto

www.phrasuchart.com

YouTube:  Dhamma in English.

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



Friday, 5 May 2023

On Finding Effective Dhamma Teachers by Ajahn David Dale Holmes

On Finding Effective Dhamma Teachers
by Ajahn David Dale Holmes


I began my studies as an Honours Student, in the Department of Philosophy, at McMaster University, in Canada, starting at the end of the 1950’s, where they gave me a sound foundation in the history of philosophy, particularly in metaphysics and epistemology. 

Like many another youth of the so-called “beat generation,” I also owned a copy of Alan Watts'  The Way of Zen,  without fully comprehending what the author was trying to say. 

In due course, after graduate work in Germany with the double major of philosophy and literature, with a focus on existentialism, I became a lecturer at the University of Maryland, Munich Campus, where I served for 25 years, before joining the faculty of Chulalongkorn University, in 1992, in Bangkok, Thailand. 

During all this time, I had been following  my interest in the study of Buddhism which I began, under Prof. George Grant, the Head of the Department of Comparative Religion, in 1960, at McMaster University.

While still teachig in Munich, for the University of Maryland, I had the opportunity to participate in a seminar with Alan Watts, who was enjoying a final European speaking tour, just a few months before his untimely death. 

Whilst listening to Alan's attempt to summarize western man’s epistemological endeavours in the history of philosophy, I had a sudden illumination on the questions of “nothingness” and “non-self.” After having experienced fifteen years of existential fear and trembling, I unexpectedly passed through  a gateless gate with hardly an “Ah  Ha!”,  and my existential anxiety fell away, just like that!

"I've  got it!  I've got it!",  I told Alan.

"Don't hang on too hard.", he said with an ironic twinkle in his eye. That was good advice. He was a keen Zen teacher with a sharp intellect.

After that, I read a bookcase full of books on Zen, Japanese and Mahayana Buddhism, but I still found the readings largely cryptic,  inaccessible and jumping all over the place. I realized I needed to progress, but I didn't quite know what path to take. The problem was that my approach and understanding were still  too intellectual and too theoretical.   

In the early 1980's, I owned a 40 foot, blue-water sailing yacht, in the South of France, and did a lot of cruising about the Mediterranean, mostly single-handed, often a hundred miles from shore, in an attempt to be at one with the universe. It was a good life, but it was  only a stage. 

That kind of aloneness is not the ultimate answer.  Something was still missing.

One day, in 1985, in Corsica, in the port of Bonifacio, by coincidence (or was it?), I met an older couple from Holland, who owned a sturdy ketch and who talked knowledgeably about Buddhism, and I told them I had always wanted to go to Asia to learn more, first hand.

"Go to Sri Lanka," the Dutch-Indonesian wife said.  "My friend Tissa will take care of you.  Just write and tell him why you want to come."  She and her husband gave me Tissa’s address. The husband, a retired sea-captain with the air of a man who knew the world, smiled kindly.

About a year later, I found myself waiting in the airport in Colombo for Tissa to pick me up.  It was my first journey to the East, and I was tingling with anticipation. That was 1986, and as Ven. Ampitiya Sri Rahula Maha Thera, who was later to become one of my teachers, remarked to me, I was still very "raw."  

I knew what I was looking for, but I  not still not on the  right path.

Tissa Amarasinghe was the first to help me change that.  By way of introduction, we visited many temples in the South of Sri Lanka,  and then one day he took me to a withdrawn Meditation Center, where the monks lived in caves, and where there was a skeleton hanging out in the open air as a meditation object on the transience of life.

I was received by the head monk, who was seated in retreat in a hollow, under a great overhanging rock. I could actually see radiant energy emitting, upward and outward, from around his shoulders and upper body. He spoke to me with quiet reserve but gave me an English translation of the Buddha's Discourse on the Breathing Meditation and directed me to go and pay respect to an elderly German Monk in the Forest Hermitage at Kandy, called Ven. Nyanaponika, who could answer my further questions. Little did I know what kindness I had been shown. 

I was fortunate in having Tissa's guidance. Had I turned up in Sri Lanka on my own, just another western quester in search of Shangrila, I wouldn't have known where to go and who to talk to, and I would not have gained access in the places that I did. 

Tissa opened doors everywhere. He even arranged for me to gain admittance inside the Inner-Sanctum of the Temple of the Holy Tooth at Kandy, one of the most sacred shrines of Theravada Buddhism. I don't know how he managed that, but, out of a sense of well-meaning generosity, he probably felt that my just being in close proximity to the Sacred Tooth Relic would bring spiritual blessing to me. 

Tissa came from an old family. His father had been a respected Buddhist, with a large personal Buddhist library, and his grandfather had renovated the great Temple at Tissamaharama at his own expense, while he was a ranking government official there, three generations earlier. 

Tissa’s family had expected that  he would enter the monkhood at Tissamaharama, but he later decided to remain a layman. As we toured the country by car, Tissa would talk with me for days on end about the precepts and core principles of Theravada Buddhism. 

In due time, Tissa  took me to the Forest Hermitage, in Kandy, to pay respect to the Ven. Nyanaponika Maha Thera, who was, indeed, a most renowned monk, a Pali scholar, and thre author of The Heart of Buddhist Meditation, plus a whole shelf of other books and translations of Pali texts. He was the head of and spiritual force behind the Buddhist Publication Society (BPS), in Kandy and had been a delegate from Ceylon representing the Theravada Tradition at the Sixth World Congress of Buddhists, together with his teacher – the Ven. Nyanatiloka Maha Thera (1878-1957) -- who was a most-eminent Pali scholar and the author of The Word of the Buddha and The Path of Deliverance plus numerous texts and translations which guided and influenced generations of Theravada Buddhists world-wide.

At the Forest Hermitage, I had the good fortune, as well, to meet Bhikkhu Bodhi, an American monk and scholar,  who was assisting Ven. Nyanaponika to edit the many books of the Buddhist Publication Society.  Bhikkhu Bodhi was the author of The Noble Eightfold Path and numerous other excellent explications of difficult Pali texts. The Forest Hermitage was another Inner-Sanctum, a haven of knowledge and wisdom.

They received me with an open warmth and loving-kindness which was a lesson in itself.  Very much in awe, after some scattered questions, I asked how I could find the heart of Theravada Buddhism.  

They said to start with the Ven. Nyanatiloka's translation of the Word of the Buddha and then go on to practice the discipline outlined in his Path to Deliverance.  They stressed that the emphasis must be on actual practice of the Path, as opposed to theory, and that I would find it extremely difficult, not just at first but all the way along, even into an advanced stage, but if I followed the word of the Buddha and the practice, I would make progress.

In summation, when I asked them where I could discover the core-meaning of Buddhism, they answered, "Why look anywhere but in the actual words of the Master?" That's what Theravada Buddhism is all about and, to my amazement, the Buddhist Publication Society (BPS), in Kandy, had made it all available, in English, and there was nothing cryptic or inaccessible about it.  I just hadn't known where to look and what to read and how to put it into practice. 

So I read another bookcase full of BPS publications, this time perhaps for the right reason, and, finally, realized that the path I had missed and neglected was the one of practical application and discipline,  applied in the thoughts, feelings and actions of everyday life, as opposed to pure intellectual pursuit. If the mind is tuned but not in harmony with the body, then advancement would be impaired or even blocked. 

The starting place was Ven. Nyanatiloka's translation of the Word of the Buddha, which outlines the Four Noble Truths and the Noble Eightfold Path .It’s a wonderful paradox that once you understand the book, you no longer need it.

In due course, on subsequent visits in subsequent years to Sri Lanka, I also had the honor and privilege of staying, in retreat, at the Peradeniya University Forest Solitude, in the mountains above Kandy, at the invitation of the eminent teacher, Ven. Ampitiya Sri Rahula Maha Thera, to whom I also owe the deepest debt of gratitude for his kindness, understanding and guidance. The Ven. Sri Rahula guided me to apply and put into practice what I had learned from the books.

At that time, I also had the opportunity, also, to discuss fine points of the Dhamma with Ven. Dhammavihari (formerly Prof. Joyiya Dhirasekera, of the Dept. of Pali and Buddhism, at the University of Peradeniya, in Kandy) which also helped to deepen and strengthen my understanding of the path. 

Finally, I must add that I am also thankful to Prof. Lily De Silva, the highly respected Head of the Department of Pali Studies, at the University of Peradeniya, who always received with gracious attentiveness and inspired me with helpful advice on how to practice on the path. 

She was the one who told me that even a lay man or a lay woman could become an Arahant. 


Photos of Venerables Nyanatiloka, Nyanaponika and Bhikkhu Bodhi.


31 May 2023




RETURNING GOOD FOR EVIL ~ Ven Dr K Sri Dhammananda

RETURNING GOOD FOR EVIL
~ Ven Dr K Sri Dhammananda


If you want to be rid of your enemies, you must first kill the greatest enemy within you - your anger. If you are to be perturbed by distractions from your enemies, it means you are fulfilling the wishes of your enemies by unknowingly entering their trap.

You should not think that you can only learn from those who praise you, help you, and associate with you very closely. You could learn many things from your enemies. You should not think they are entirely wrong just because they happen to be your enemies. They may also possess certain good qualities.

You cannot get rid of your enemies by returning evil for evil; that will only be inviting more enemies. The best method to counter your enemies is to radiate your compassionate love towards them. You may think that this is impossible or something nonsensical. But this is the proven way of every cultured man. When you come to know that there is someone who is very angry with you, you should first try to find out the main cause. If it is due to your mistake, you should admit it and not hesitate to apologise to him. If it is due to certain misunderstandings between you both, you must enlighten him with a heart to heart talk.

If it is due to jealousy, try radiating your compassionate love. You could influence him by your mental vibrations. You may not be able to understand how it works but the experience of many people has shown that it is the most powerful, intelligent and easy method to win friends. It is highly recommended in Buddhism. Of course, to do this, you must have confidence and patience in yourself. By doing this, you will be able to make your enemy understand that he is in the wrong. Besides, you are also benefited in various ways for not accommodating enmity in your heart.


30 May 3023




Luang Phor Inthawai Santusoko

Luang Phor Inthawai Santusoko


During the Buddha’s time, there were many lay persons who attained the fruit of stream-entry and became Sotapannas. 

When the Buddha finished his sermons, there were people who successfully attained the path and fruition and became Phra Ariya or Phra Sotapans, and had full unshakable faith and confidence in the Lord Buddha, the Dhamma and the Sangha. 

How did the Buddha teach? What is the teaching of the Dhamma? What did the Sangha believe? Doing good, you get good results. Committing unwholesome acts, you reap unwholesome consequences. Both good and evil are real in terms of kammic results. The lower realms are real and heavenly realms are also real. 

Phra Sotapans believe in this. In their hearts they believe in this 100%. No matter what others say, they won’t be shaken. Phra Sotapan have set their heart firmly on this. Because they have considered things carefully with wisdom and have no doubt about it.

Phra Sotapans maintain the 5 precepts automatically. It isn’t that some days they remember and then they keep the 5 precepts, and some days they forget and don’t keep them. Phra Sotapans maintain their 5 precepts at all times. 

The importance of right physical actions, speech and mental thoughts, kamma and precepts always live in the hearts of Phra Sotapans. 

Phra Sotapans are upright and not shaken easily. They are not superstitious and do not believe in auspicious omens and the like. They don’t subscribe to auspicious hours or timing, movement of the stars or the moon and so forth. 

Because they believe in kamma. If you do good, you must get good. If you do evil, you must suffer bad results. If you do evil deeds, how can you get good results? The Phra Sotapan believes in kamma and the results of kamma. He or she is therefore not shaken. 

This is the faith of the devotees during the time of the Buddha, those who achieved stream-entry. Phra Sotapan are only on the first level, ready to climb up to Sakadagami and then to Anagami and then finally reach Phra Arahant.

There are lay Arahants, but very few of them have been recorded. Therefore lay persons can reach all Phra Sotapan, Phra Sakadagami, Phra Anagami and Phra Arahant. 


Luang Phor Inthawai Santusoko

Wat Pa Na Kham Noi, Udon Thani Province


29 May 2023





Ajahn Dtun Biography: The Sacred Equation

Ajahn Dtun Biography: 
The Sacred Equation


Ajahn Dtun paying respect to Luang pu Boonsong in Wat Ratchabophit where both Luang pu Boonsong and Ajahn Dtun were one of the senior monks being invited.

Ajahn Dtun (Thiracitto) was born in the province of Ayutthaya, Thailand, in 1955. When he was six his family moved to Bangkok and he continued to live there until June 1978. From a young age he was a boy whose heart naturally inclined toward having a foundation in moral discipline. 

By the time he was a teenager and during his university years, many small incidents that would fashion his life gradually steered him away from the ways of the world and towards wishing to live the Holy Life. After graduating in March 1978 with a BA in Economics, he was accepted to study for a Masters degree in Town Planning at the University of Colorado, USA. However, while he was preparing to travel abroad, many small insights came together in force, and changed his way of thinking from planning to take his studies as far as he could and then lead a family life, to deciding that after graduation he would remain single and work to assist his father financially until the time was right for him to be ordained as a monk. 

One evening he picked up a Dhamma book belonging to his father: which opened by chance at the last words of the Buddha: “Now monks, I declare to you: decline and disappearance are the nature of all conditions. Strive on with diligence!” 

As he read this over a second and then a third time, the words resonated deeply within his heart, causing him to feel that the time had now come to be ordained, knowing this was the only thing that would bring him any true benefit. He resolved that within two months he would be ordained as a monk, and that his ordination would be for life.

In June 1978 he travelled to the north-eastern province of Ubon Ratchathani to be ordained by the Ajahn Chah at Wat Nong Pah Pong. Resolute by nature and determined in his practice, he was to meet with steady progress regardless of whether he was living with Ajahn Chah or at any of Wat Nong Pah Pong’s branch monasteries. In 1981, he returned to central Thailand to spend the Rains Retreat at Wat Fah Krahm (near Bangkok), together with Ajahn Piak and Ajahn Anan. The three remained at Wat Fah Krahm until late 1984, when Ajahn Anan and Ajahn Dtun were invited to take up residence on a small piece of forest land in the province of Rayong in Eastern Thailand. 

Seeing that this land was unsuitable for long-term residence, Ajahn Dtun chose another piece of land which was made available to them, a forested mountain that would later become the present day Wat Marp Jan. He spent five years assisting Ajahn Anan to establish Wat Marp Jan, and then decided it was time to seek solitude so as to intensify his practice, knowing this to be necessary if he was to finally bring the practice of Dhamma to its completion. He was invited to practise on 80-acres of dense forest in the province of Chonburi, where he remained in comparative isolation for two years. In 1992 he accepted an offer of land for the establishment of a monastery, which he named Wat Boonyawad. At present the monastery covers 160 acres, all kindly given by the faith and generosity of Mr and Mrs. Boon and Seeam Jenjirawatana and their family.

Since 1993 Ajahn Dtun’s reputation as a prominent teacher within the Thai Forest Tradition has grown, and has attracted between 50 to 60 monks to come and live and practise under his 

guidance at Wat Boonyawad.


Cr on Ajahn Dtun Biography: 


The Sacred Equation


28 May 2023





{Do Not Underestimate The Power of Chanting} Dhamma Talk Sunday Spiritual Self-Defence by Ayasma Aggacitta Mahathera

{Do Not Underestimate The Power of Chanting}
Dhamma Talk Sunday
Spiritual Self-Defence by Ayasma Aggacitta Mahathera


Just as there are various stances found in the self-defence techniques of Chinese kungfu e.g. The Praying Mantis, The Drunken Master, and so on, there are 5 techniques available to us in the art of Spiritual Self-Defence, i.e. in defending oneself against spirits or unseen beings, who can be troublesome and disturbing at times. 

The 5 techniques 

are:

 a) Scarecrow

 b) Hard Heart

 c) Soft Heart

 d) Open Heart

 e) Clean Heart


 a) Scarecrow :

A scarecrow is an external device used to scare away pests. Similarly, it is quite a common practice for people to seek external help when they encounter uncanny experiences. Most people go to the temple and ask for holy water, holy strings or talismans, amulets and Buddha images, some of which can be quite powerful and efficacious.A study by some Japanese scientists who obtained highly magnified photographs of the molecular structure of water before and after chanting, showed a change from a haphazard pattern to one that is ordered and harmonious in structure. 

In 1999, I was living alone in an orchard in Air Kuning. On one occasion, the caretaker there felt an eerie sensation and broke out in goose pimples. He became sick and went home. Soon he dreamt of a bald woman dressed in white who said she wanted to go up the hill to visit the monk living there but could not do so and requested his help to take her up. The next day, he related the incident to me. I asked him to collect some coconut leaves and 2 bowls of water (one for drinking, the other for washing). I chanted some parittas and sprinkled a little of the water on him. The moment the water touched his skin, he felt better. 

In Thailand, there are many types of talismans. Some are used to ward off black magic or bring blessings while others are used to ‘charm’ people. In Burma, there also exist spiritual cults. 

During their initiation ceremonies, an initiate is usually inoculated with a herbal concoction that is supposed to allow the guardian spirits of the cult to recognize him as a member. Once done, the initiate is believed to possess certain magical powers such as the power to exorcise spirits. 

It is sometimes not very good to collect talismans because of their links to spirits. 

In 1998, when I was in Sarawak, a devotee told me that frequently when he meditates, he experiences strange phenomena such as cockroaches biting him or seeing a giant standing beside him. Upon further enquiry, I found that he was an avid collector of talismans. The spirits of these talismans get jealous when a meditator achieves samadhi as this will make the meditator more powerful than them. The spirits will therefore try to disturb and distract him. I advised him to return the talismans to the original owners. Subsequently, he could meditate without any further disturbances.

b) Hard Heart : 

This means to make your heart hard by chanting. Chants can be short like “Buddham saranam gacchami…” or long for e.g. “Itipiso Bhagava Araham…”

In the commentaries, there is a story about a boy who was so tired he fell asleep in a pavilion of a charnel ground. He was awoken in the middle of the night by a yakkha who wanted to devour him. He was so frightened that he shouted “Buddho, Buddho…” Upon hearing this, the yakkha fled.

About 25 years ago when I was a samanera at MBMC, Penang, Venerable Chamriang and I were sitting in the hall when a girl walked in, looking very dazed. She told us that when she was walking along the road, a person had given her a packet wrapped in leaves to hold and now she felt ‘in a daze’. She asked for our help. Venerable Chamriang took the packet from her, passed it to me to throw away, and asked her to recite “Namo tassa…” followed by the 3 Refuges. Once she had recited the verses, she said she felt better. When I returned to my kuti, I felt goose pimples all over and was very agitated. I quickly recited the 3 Refuges repeatedly and the awful sensation passed.

Once in Kuala Kubu Baru, How Eng Keong (a layman who can chant as well as a monk) and I were taking a walk in the jungle area. As we passed a particular bush, he suddenly felt prickly sensations all over his back. 

I asked him to do some chanting and he did so silently. The feeling passed. I was not disturbed probably because I was a monk. Therefore, do not underestimate the power of chanting. When you are feeling afraid or in fear, you can derive strength from chanting.

c) Soft Heart : 

This refers to radiating metta through meditation or chanting with an understanding of the meaning of the words you are chanting. To understand this, you have to know the story of the origin of the Karaniya Metta Sutta.

Once during the time of the Buddha, a group of monks stayed in a particular forested area for a month. 

They found it to be extremely conducive and decided to stay there for their 3 months vassa. 

During the initial month, the guardian Devas of the area obligingly accommodated these virtuous and celibate monks. However, when the monks decided to stay on for the vassa, the deities felt that the monks had outstayed their welcome, and proceeded to try to drive them away by creating havoc in the form of funny noises, screams, bad odours and unpleasant visions every night. The monks could not endure such continuous disturbances to their practice and decided to leave. However, with his psychic power, the Buddha foresaw that these monks would be able to achieve enlightenment if they stayed put and continued with their practice. He therefore decided to teach them the Karaniya Metta Sutta and advised them to practise accordingly at every waking moment. Instead of teaching methods of admonishing or fighting off the spirits, the Buddha taught them to radiate metta or loving-kindness instead. 

Consequently the devas’ hearts were softened. Instead of disturbing the monks, they came forward to help them in various ways. At the end of the vassa, all the monks achieved arahantship. This shows how metta can be used to overcome all enmity. 

Many years ago, Ven Sujiva stayed at an orchard in Air Itam. The owner forewarned him about the presence of civet cats in the area which made odd noises at night. When he had settled down, Ven Sujiva began to practise Samatha meditation on the 32 parts of the body. Soon however, he heard horrible screeching, howling sounds but decided to ignore them as advised by his host. 

However, the screams intensified and he knew that these were not the civet cats but something else. He then decided to switch to radiating metta to all beings instead and wished them all to be well and happy. 

The screaming soon ended. When he tried to continue with his Samatha practice, the screaming would start all over again. In the end, he ended up radiating metta the whole night long.

d) Open Heart : 

This stance refers to sharing merits with every being. 5 years ago, before starting SBS, a group of devotees and I travelled to Wat Pa Nanachat in Thailand to study the Ajahn Chah forest monastery tradition of training monks. 2 devotees who were sharing a dormitory woke up in the middle of the night and saw a female spirit clad in white with a baby in her hand. They radiated metta towards her but that did not work. 

So they decided to try something else and offered instead to share their merits with the spirit. The spirit went away soon after that. Sometimes these beings appear to us because they are in need of our merits to ease their suffering. On another occasion, a few monks stayed at the Balik Pulau Buddhist Hermitage in Penang, which is situated in a durian orchard. There was one kuti which was supposed to be haunted. At around midnight, the monk who stayed there saw an apparition. This young monk had the presence of mind to advise the spirit to visit a more senior monk in the kuti further up the slope instead. Strangely, the ghost actually complied with the request. Soon the senior monk also saw the apparition. He radiated metta and shared merits with it and it soon left. 

Once, a Burmese monk who regularly practised the sharing of merits stayed at the monastery of Sayadaw U Jotika (author of Snow in Summer). One night, he came back to his kuti late and being tired, went straight to sleep without sharing merits. In the middle of that night, he was awoken by the sound of heavy footsteps stomping away outside his verandah. He realized that he had forgotten to share merits with the beings around there and upon doing so, the stomping sounds began to recede and soon disappeared altogether.

e) Clear Heart : 

Clear Heart (“Cheng Sim” in Hokkien) refers to Vipassana meditation. A person who is mindful of all mental states and sensations when meditating will not be harmed or scared off by spirits. 

When his mind is strong and clear, he is aware of everything, even the feeling of fear, as it arises. If he then watches it, that will disappear on its own accord eventually. 

One young engineer, who had been a meditator, died of cancer and was reborn in the spirit realm. He probably had a karmic affinity with another young man and would sometime possess him and teach him the Dhamma, such as the 5 precepts and the practice of metta and vipassana. Although the young man was grateful for the Dhamma he received, he was, of course, not too keen on being possessed constantly. At such times, he was no longer in control of himself. He went to seek Ven Sujiva’s help (it was the same spirit who ‘introduced’ him to Ven Sujiva). Bhante taught him mindfulness meditation and told him to be fully aware each time he feels the spirit coming. In this way, he learnt to control the situation and the spirit could not enter him anymore. 

Once, Ven Sariputta, who had achieved jhanas and enlightenment, was meditating in the open on a full moon day when 2 yakkhas flew by. The first yakkha insisted on hitting the shiny, freshly shaven bald pate of the Venerable even though his partner tried to dissuade him from doing so. As he hit the Venerable’s head, Ven Moggallana (the monk foremost in psychic power in the Buddha’s retinue) heard the sound, as loud a thunderclap, with his divine ear and saw the yakkha hitting Ven Sariputta’s head. Later Ven Moggallana approached Ven Sariputta and told him what he had seen and heard. However, Ven Sariputta replied that all he felt was a slight headache at that time. Any ordinary mortal would have had his head smashed to smithereens if attacked thus. Such is the power of meditation—that a person who is totally absorbed in jhanas cannot be harmed even when attacked by spirits. 

Conclusion : 

So, which method of defence should one choose when faced with disturbances by spirits? Just as in the art of self-defence, a person must learn all the different stances to enable him to apply the correct one when required. 

One yogi who was practising at the Mahasi Centre in Burma was frequently disturbed by screams in the wee hours of the morning. She radiated metta but that did not work. After 4 nights of this, she reported to the teacher during her interview and he advised her to transfer merits instead as the spirits probably needed them. That worked for her because merits, especially those generated during meditation, are very powerful. In this instance, the Open Heart stance worked for her. 

There is the story of another lady of Taoist/ Buddhist faith from Melaka who used to be ‘visited’ by a Christian spirit who would instruct her to do some church work. Initially she obeyed but eventually when the spirit kept pestering her to become a Christian and to preach to her own family and friends, she wanted out. Someone advised her to seek help at the Brickfields Buddhist Temple in Kuala Lumpur, so she decided to visit the chief reverend there. However, for 2 days, she was unable to meet up with him. She eventually spoke to a samanera who did some chanting and gave her the holy water to drink. That helped for a while but when her supply was depleted, the spirit returned. She had to return to Kuala Lumpur for replenishment. After a few rounds of this, she became very fed-up and decided to be more self-reliant. She asked around and some friends advised her to chant “Amitofor”. That solved her problem. In this case, this lady chose to use the Hard Heart stance. 

In 1984, Sayadaw U Pandita and I visited the Insight Meditation Society (IMS) in Barre Massachusetts, USA, which is situated at the edge of a forest. For some reason, our sleeping quarters were not ready, so as a temporary measure Sayadaw slept in the attic of the garage and I, in a caravan parked at the edge of the forest. Sayadaw frequently heard scratching noises emanating from the ceiling of the attic, which was also used as a kitchen for Burmese food preparation. Once, when the cook’s wife was alone preparing food in the kitchen in the afternoon, she saw the table legs suddenly fly off and she ran for her life. Sayadaw asked one of the founding members of IMS whether they believed in ghosts. She told him that apparently, there were some ghosts earlier but they were supposed to have been exorcised by some Christian priests. In fact this place was formerly a Christian seminary. It would seem that the earlier attempts to remove the ghosts had not been successful as they were still lurking around. 

One moonlit night, I suddenly awoke and felt something moving around. “It” banged on the roof of my caravan. I looked outside and heard something thumping the fiberglass canoe, which was placed overturned on the grass nearby, from one end to another. Under the bright moonlight, I could see nothing around the canoe. I chanted ‘Itipiso…’ but there was no effect. I share merits but still nothing happened. 

Thinking maybe it was a Christian ghost, who probably does not understand Buddhism, I radiated metta, the universal language of loving kindness, and that solved the problem. When I stopped and tried to go back to sleep, the thumping started again. I ended up radiating metta the whole night through. 

Once, when I was staying in a solitary kuti in the Sarawak jungle, I had a misunderstanding with the natives there and they used to get their children to surround my kuti and disturb me by making odd sounds when I was doing walking meditation outside my kuti. But that did not bother me. 

One day, when I had collected my food, I had severe diarrhoea and vomiting which left me very weak and totally exhausted. I do not know whether it was due to food poisoning or whether I was “charmed”. I could not even do my regular evening chanting as I was thoroughly exhausted by then. So there I was, sprawled on my back, trying to recite mentally. Soon, I heard a sound like a battle cry and something was thrown at the side of my kuti. 

Then came the sounds of some whispering. Initially, I thought the natives were coming after me in my weakened state but I always locked my kuti door as a precaution. However, I soon realized that the sound was not coming from outside but near my ear and it sounded more like group chanting in a foreign tongue with the background hiss of a tape recording. At that time I wanted to do a Hard Heart stance but my whole body felt paralyzed and my tongue and lips could not move. Something had started to playfully pull and tug at all parts of my body. I radiated metta, thinking always - “May you be well and happy. I wish you no harm, please do not harm me...” and so on. That sensation lasted only about a minute. Suddenly, the voices shouted “HAH” loudly and everything stopped. Metta truly works! 

In conclusion, a person should be versatile and learn all the 5 steps in the art of Spiritual Self Defense in order to keep himself safe and secure. So do come and practise diligently so that we can always protect ourselves, our family and our friends. 


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


27 May 2023




Under the Shadow of Wiriyatharo

Under the Shadow of Wiriyatharo


Devotee: I want to make merit through life liberation. What kind of animals should I let go?

Luang Ta: “Releasing thousands of birds or hundreds of thousands of fish is still not as good as letting go and forgiving. Life liberation is a good thing as it involves compassion, but it’s still at a basic level of tamboon. 

This is suitable for people who are just starting out in keeping the precepts and making merit, because the mind is still neither stable nor strong yet. Some people do it out of pity, some do so to make merit. 

Ultimately, it depends on each individual’s intentions.”

Luang Ta also brought up an incident which happened when he and his group travelled to Phichit Province. They went to a temple to pray which happened to be near a river. Many well-wishing disciples went to buy a large number of small fish, asking Luang Ta to release them. 

Luang Ta just went “Anumodana Boon” to rejoice in their merits when the disciples brought the 100-odd small fish and released them into the river in front of them temple. The moment they released the fish, the large predator fishes appeared and ate all the small fish up in front of their eyes. 

The group of luksits who released the fish felt very sad and dismayed. Some tried to cheer each other up by saying that they still made merit by feeding the big fishes. Luang Ta commented that making merit is good, but one must consider the cost and benefit of each action. But in this case, one shouldn’t think too much as whatever is done is done. We should only think about virtuous and good things. 

Some people release predatory fish such as catfish in large amounts which will devastate the ecosystem by eating up all the small fish and aquatic animals. If you release a few catfishes from the market stall to prevent them from being eaten, that is still fine. 

But many Buddhist devotees around the world hold very large and grand life liberation events that involves hundreds to thousands of fishes being released at once. We must consider the impact on the eco-system and aquatic life. 

There are many kinds of merit. The best merit is to change our own hearts for the better, by eradicating our defilements. Therefore if you ask Luang Ta what is the best thing to release, Luang Ta will reply that it is to release unhappiness and letting things go and learning to forgive. 


Cr. Under the Shadow of Wiriyatharo


26 May 2023





STICKING WITH AN INTENTION

STICKING WITH AN INTENTION


"One of the purposes of meditation is to see exactly what's happening, why you can suddenly veer off at right angles, exactly what the mind does to itself in order to drop a perfectly good intention and go someplace totally different. In this way the meditation is like an experiment. 

You set up some conditions and then watch how they play out.

~

In other words, you start by focusing on something you know is good: the breath. After all, the breath is the force of life and it's very immediate. It's not far off or dubious. It's right here, right now. You can see that sticking with the breath and allowing it to be comfortable is bound to have a good effect on the body and the mind. So there's no doubt there.

After setting up the breath as the object of your intention, the next step is to be aware of any other vagrant intentions that will pull you off in other directions. For the time being, the rule in your mind is: If a thought doesn't have anything to do with the breath, you don't want to get involved. So as soon as you find yourself veering off, you don't have to ask a lot of questions. If you're getting pulled away from the breath, just drop that thought-formation and come back to the breath, no matter how interesting, intriguing, or important that thought may be. Just let it go. Leave it in mid-sentence. You don't have to tie up any loose ends. You don't have to make a little note to come back there and check it out later. Just totally drop it and come back.

~

Now, the after-echo of that thought-formation may continue for a while. That's okay; you don't have to listen to it. Your job right now is to train the mind to be more and more consistent in sticking with an intention. And — sure enough — a second thought will come up, or a third, or a fourth, a tenth, or a hundredth, but no matter how many, you're not going to follow them. That's the promise you make yourself when you sit down. And the important thing is not to get discouraged when you find yourself breaking that promise. Just pick yourself up, dust yourself off, and get back to the breath.

~

Remember: This is a deeply ingrained habit we're fighting here, so it's going to take effort and time. If you think training a dog is difficult, the human mind is even more devious, even more resistant to new tricks. 

It's difficult to train the human mind in this way, but it can be done…"


❀❀❀

Thanissaro Bhikkhu

Excerpt from "Sticking with an Intention"

~

You can read the complete talk here:

https://www.accesstoinsight.org/lib/authors/thanissaro/meditations3.html#sticking


25 May 2023





Dana and Tisarana Talk by: Ven. Aggacitta

 Uncondtional  DANA

" Dana is giving, whether to people or animals "

Dana and Tisarana

Talk by: Ven. Aggacitta 

 

Special occasion: The monastics were invited to spend the previous night in Tan Chong Sim’s newly completed house and for dana this morning. 

Ven. Aggacitta explained the reason for devotees to take refuge in the Triple Gem and take precepts before offering food. 

‘Dana’ is giving, whether to people or animals. The merits accrued from dana is proportional to the purity of mind of the giver and that of the recipient. Purity of mind depends on how one keeps one’s precepts. 

The Buddha was once asked whether one gained merits only by giving to him and his disciples. 

The Buddha replied that even if one discarded the remains on one's plate into a pond with the wish that the discarded food may sustain some life in it, he also gained merits. 

One who gives with a pure mind obtains more merits than one whose mind is less so. The purer the precepts of the giver and the recipient, the higher are the merits that are accrued. 

The practice of inviting monks to stay in a new dwelling is one that has been practised since the time of the Buddha. While meditating near Pataliputta where a new town was being built, the Buddha saw devas staking claims on sites in the yet to be built township. The more powerful devas claimed the better sites. 

Later, the planners seemed to follow a heirachy when allocating houses to the residents. They chose to build the houses of ministers on the sites occupied by the more powerful devas. It was as if the devas had influenced the minds of the town planners. 

The Buddha was invited to the house of a minister in the same place for dana, after which he uttered a short verse: 

“Where a person of wise disposition dwells 

he should offer dana 

to virtuous and restrained renunciants 

and dedicate the merits to the devas there. 

Being honoured, they honour him; 

being cherished, they cherish him. 

Then they’d have compassion for him, 

like a mother for her own child. 

One whom the devas have compassion for 

always meets with good fortune.”

Ven. Aggacitta related the experience of someone who told him of how he tried to exorcise ghosts haunting his house but to no avail. Finally he decided to honour them instead. He had no more problems after that. 

Renewing precepts and taking refuge in the Triple Gem are meritorious deeds. So one should do this before dana, and then transfer merits to the devas after the dana. Then they in return will look after one, resulting in good fortune, which is a sort of blessing. But what are real blessings, from the Buddhist perspective? 

There is a story in which a group of people, after discussion over a period of 12 years, could not come to an agreement as to what constituted blessings. The Buddha, when asked, expounded 38 blessings (mangalas). 

Ven. Aggacitta explained 3 of them: not mixing with the foolish; mixing with the wise; honouring those worthy of honour. Foolish people are either those who do not or cannot differentiate between wholesome and unwholesome deeds or those who do know but do not care. They also include those who encourage people to break precepts. 

Wise people are the opposite. They understand that karma and suffering must be looked at from a long-term perspective. The suffering of this life may be rooted in the unwholesome deeds of our past lives. The sum total of tears that one has accumulated throughout samsara is more than the water in all the oceans put together. Knowing this, they can persist in observing the precepts, performing other meritorious deeds and encouraging others to do so despite encountering difficulties sometimes. 

The Buddha and his disciples are most worthy of honour (puja). So one can honour them with lights, flowers, and incense. However the Buddha said that the best way to honour him is to put his teaching into practice. So if one really wants great blessings one should practise dana, sila and bhavana. 

One should also honour one's parents, elders, superiors and teachers by showing respect and attending to them in various ways. For the Chinese here this is a long-established cultural norm that should continue to be inculcated in the minds of the younger generation. 


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


24 May 2023