“Just keep meditating.”

“Just keep meditating.”

Question from Australia: “You advised that one should not move the body while meditation.

I followed this instruction but my body gradually slanted very seriously although I didn’t fall down & I didn’t feel any pain. 

Usually, when my body starts to slant to the left or right, I will slowly adjust my posture. Should I let my body continue to slant or should I adjust my body once I notice it starts to slant?”

Than Ajahn:  “You should ignore the body. Leave it alone. If you leave it alone, I think it won’t bother you. It won’t disturb your meditation. If you keep going back to your body, move your body back and forth, then you are not meditating, you are managing your body. And you will not succeed in your meditation.

The reason why your body moves is because your mindfulness is not strong enough. If you have strong mindfulness, like when you sit and are talking to other people, your body doesn’t move to the left or to the right. However, when you meditate, you let your mindfulness slip away, so your body starts to lean to the left or to the right.

When you meditate, you should ignore the body. Just keep meditating. Don’t care what the position of your body is. Until you find it impossible to continue on, then you restart again. But this is not good. It’s not good to restart. It’s good to keep going until you can no longer do it. If you cannot succeed, that means you may have to develop more mindfulness first.”

------- 

Question from Singapore: “After sitting for a period of time, I felt numbness in my lower leg area. Should I persist and try to bear with the numbness or should I try to get up slowly and do walking meditation?”

Than Ajahn:  “If you want to advance, if you want to make your mind calmer, you’ll have to continue on practicing by ignoring the numbness of the body and keep focusing on your meditation object such as your breath or your mantra. If you can persist, your mind will go deeper and become calmer, and the numbness or the pain in your body will not bother your mind. Your mind becomes upekkhā. That’s where you want to get to. So, you shouldn’t get up if you want to move forward. 

If you get up or change your position, then you’ll be starting over again. You’ll never move forward. When you get to this point, you’ll get stuck. You give up and you go and restart your practice again.”

“Dhamma in English, Q&A session, May 16, 2018.”

By Ajahn Suchart Abhijāto
www.phrasuchart.com

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

HARMONY

 HARMONY

Harmony (avirodha or sahita) is the smooth, pleasant and non-contentious functioning together of two or more things. 

The Buddha often spoke of the need and also the desirability of harmony within and between groups of people. Some of the things contributing to what he called`the progress of a society' (aparihàniyà dhamma) are the ability`to meet together in harmony, adjourn in harmony and conduct business in harmony' (D.I,74). 

The former murderer Angulimàla was echoing the Buddha's sentiments when he said:`Let my enemies hear from time to time the Dhamma of those who speak of patience and in praise of harmony, and let them live in accordance with it' (M.II,105). 

However, this is easier said than done. Humans are notorious for not being able to get along with each other, and in this respect religious groups are often little better than others. Why is it, someone once asked the Buddha,`that wanting to live in peace and without hate, violence, hostility, ill-will and malignancy, humankind is constantly in conflict and plagued by hate, violence, hostility, ill-will and malignancy and lacking in love?' (D.II,276). 

The root cause of most disharmony is clinging and craving; clinging to one's own ideas, to one's belongings or to one's position; craving for pleasure, for power or for recognition. And at the deepest level, craving is spawned by the notion of self or ego. Complete harmony and lasting peace will only be possible when one has attained enlightenment. But in the meantime, there is much we can do as individuals to make our relationships more harmonious.

The Buddha said: `Monks, there are six things that foster love and respect, helpfulness and agreement, harmony and unity. 

What six? When one acts with love towards one's companions in the spiritual life, both in public and in private; when one speaks with love towards them, both in public and in private; when one thinks with love towards them, both in public and in private; when one shares with them, without RESERVATIONS, whatever one has acquired justly, even if it be no more than the food from one's alms bowl; when one possesses together with them virtues that are complete, unbroken and freedom-giving, praised by the wise and conducive to concentration; and when one possesses with one's companions in the holy life, both in public and in private, the understanding that is noble, leading to freedom and which conduces to the complete destruction of suffering; then will there be love and respect, helpfulness and agreement, harmony and unity' (M.I,322).

The Buddha once asked several of his monk disciples how they were able to live together `in harmony, mutual appreciation and agreeability, like milk and water mixed, regarding each other with the eyes of love' (M.III,156). 

One of them, Anuruddha, replied, `I always consider what a blessing it is, what a real blessing, that I am living with such companions in the spiritual life. I think, speak and act with love towards them, both in public and in private. I always consider that I should put aside my own wishes and acquiesce to what they want and then I do that. Thus we are many in body but one in mind' (M.III,156).

Several things are mentioned here by the Buddha and Anuruddha Ý love,generosity, having common values, appreciation of others, being sensitive to their needs and not always demanding one's own way. Other qualities that nourish harmony are forgiveness, kindness, respect, sympathy and tolerance.

From "Buddhism A to Z"

Dharma from Luang Pu Boonsong Thitasaro Watsantiwanaram Temple, Chanthaburi, Thailand

Dharma from Luang Pu Boonsong Thitasaro
Watsantiwanaram Temple, Chanthaburi, Thailand

"Let’s hurry up. Don't be careless. Don't think we're [too] young [to die]. Children dies everyday. No matter how we’re going to die, let it die. 

But die in honor as we are Buddhists.

For people who die with smile and no regret will go to Sugati (a good bourn).

But those who die with buldge eye or scream like cow or buffalo will go to Duggati (woeful existences) or Vinipāta (birth of demons). So, hurry make merit for them and continually make merit for them because they definitely starve for merit.

Don't think that you’re too old to make merit. Making merit is not an intensive work like carrying 50 or 100 Kg. Making merit uses only the mind to sacrifice laziness and weakness. Even you’re old, make merit with the old man power. Because, that is the only strength you have.

When you’re dead, importantly, the Citta (mind) is not dead along.

If you have the Kilesa (defilements) attached to the heart whether Lobha (Greed), Kodha (Anger), or Diffuseness then you go to Apāya (sorrowful ways), Duggati (woeful existences), Vinipata (birth of demons), Naraka (hell)

If you have 5 Sīla (5 precepts) or 10 Kusalakammapatha (the tenfold wholesome course of action), then you can return to the human world.

If you have 4 Brahmavihāra (the four divine states of mind), the Hiri (Moral shame) & Ottappa (Moral fear), Mettā (loving-kindness), Bhāvanā (meditation), and continually dharma practice, then you will be able to go to Devaloka (heaven) or Brahmaloka (the Brahma world).

Then, it will quickly be able to change the world like passing the promotion exam from human to deva.

At least, with our wisdom, won’t you be able to be Sotāpanna (one who’s attained the first stage of holiness - the Stream-Enterer)? will you? Think about it.

Sotāpanna is not know much in dharma. Just knowing the cause and knowing the effect. 

Knowing that all the dharma only come from cause.

Being Sotāpanna will be enlightening through that everything is coming from the cause. Good comes from the cause. Bad comes from the cause.

Good and Bad are born in the same place.

Don't let Kilesa dominate that same place. If it could rule that place, goodness can't be in now.

It's in the same place! Good and evil are in the same place. 

Do not let Kilesa conquer and collect you taxes from the income that you make everyday.

What is the tax? Taxation from liquor and cigarette. Useless things that we collect and put in body.

Body don't need it. But when the mind is not smart, it took these thing as Sarana (refuge). 

It won’t take Buddha, Dharma, and Sangha as Sarana (refuge).

Taking cigarette as Sarana (refuge).

Taking liquor as Sarana (refuge).

Then, you will struggle throughout your whole life.

At the very least, even it’s not cause difficult to anyone but it causes difficult to the owner. It causes disease to the owner. It will cause suffering before death. If you get hurts, can't tolerate, and lose Sati (mindfulness) then go to hell. At that time, it is important ... "

Dharma from Luang Pu Boonsong Thitasaro

Watsantiwanaram Temple, Chanthaburi, Thailand

Thai version from

Piriya Jord Chukeawngam

Translated by

Nattawut Prohdeengam

“How can I attain sotāpanna?"

The Teaching of Ajahn Suchart.

19 September 2023

Question from Myanmar:  “How can I attain sotāpanna?"

Than Ajahn: “You have to get rid of the fetters. There are three fetters you have to get rid of: sakkāyadiṭṭhi – wrong view of the body and the five khandhas; your doubt in the Buddha, Dhamma and the Saṅgha; and your attachment to rituals. 

These are the three fetters that a sotāpanna needs to eliminate. In order to do these, you need to have sīla, samādhi and paññā.

Paññā means that you see the body, the five khandhas, as aniccaṁ, dukkhaṁ, anattā.

Once you’ve seen this and have seen the Four Noble Truths, then you will have the eye of the Dhamma. You see the Dhamma. 

Those who see the Dhamma, see the Buddha.

Then, you’ll have no doubt in the Buddha, Dhamma and Saṅgha. The Saṅgha is you who see the Buddha and the Dhamma.

You’ll also see that your suffering arises from your attachment to your cravings or your desires. 

Performing any kinds of rituals cannot get rid of your suffering. So, once you know the cause of your suffering, which is your craving or your desire, you don’t perform any more rituals. All you need to do when you are not happy is to get rid of your cravings or your desires.”

“Dhamma in English, Q&A session, Aug 15, 2018.”

——————————-

Question:  What conditions must be met for someone to reach the first stage of liberation (sotāpanna)? And how someone knows for sure that he/she is a sotāpanna and not imagining it, what are the signs? 

Than Ajahn:  You have to understand the nature of the body and the feelings. They come and go. They rise and cease. You can’t control them all the time. When your body is going to die, you’ll have to let it die. If your body is sick, if you can fix it, fix it. But if you cannot fix it, just let it be. 

Like when the body is in pain and there is nothing you can do about it, then just live with the pain. Don’t try to get rid of the pain by taking pain killers because you may end up getting addicted to pain killers and they become more hurtful than helpful. So, just leave the body alone. Leave the feelings alone. Then, you become a sotāpanna. 

A sotāpanna is not afraid of ageing, sickness or death. How to prove that you are not afraid of ageing, sickness or death? You’ll have to look for the situation and test yourself. For example, to prove that you are not affected by the pain of the body, just sit and let the pain in the body arises and ceases by itself. If you want to prove whether you are afraid of death, you’ll have to go and look for a place where you feel that your life is threatened, and see how you feel. If you feel peaceful and are not disturbed, it means you are not afraid of death. If you are afraid of death, then you’ll be afraid of the situation.

Question:  So, does it mean that a sotāpanna completely has no fear of death?

Than Ajahn:  Right. No fear of death. No fear of pain. No fear of ageing. 

Question:  Is separation of the body and mind an indicator of a sotāpanna.’?

Than Ajahn:  No, but the detachment of the mind from the body.

Question:  You mentioned that by using mindfulness, one attains jhāna, but using wisdom, it’s a different one. 

Than Ajahn:  If it’s jhāna, you’ll only have the detachment temporarily. If it’s wisdom, you’ll have it permanently.

“Dhamma in English, May 11, 2018.”

By Ajahn Suchart Abhijāto

www.phrasuchart.com

Latest Dhamma talks on Youtube: 

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

“There are many different ways to counter your laziness.”

The Teaching of Ajahn Suchart.

5 June 2025

“The mind doesn’t like to practice. The mind likes laziness. There are many different ways to counter your laziness.”

Question (M):  Which is the most effective way to counteract laziness?

Than Ajahn:  The best way is to keep yourself busy, by walking and sitting in meditation. You have to force yourself to do the practice. You have to strive. You have to put in the efforts. 

You have to exert. You cannot expect diligent to come naturally. It needs to be coerced. The mind doesn’t like to practice. The mind likes laziness. So one way to counter it is to force yourself.

There are different techniques of forcing yourself to practice.

Finding a suitable environment can force you to practice, like going to live in places where there are full of dangers—this will force you to be vigilant, it will force you to be mindful, to practice mindfulness and to practice samādhi. 

Because if you don’t practice, your mind will be consumed by fear and you will not be happy. If you force yourself to develop mindfulness and force yourself to sit in meditation, your mind will become calm and the fear that arises from your mind will subside. And you will become happy.

So, you need something to stimulate your practice. If you live in a comfortable surrounding where you are not subjected to any pressure, you don’t feel like you have to do anything. But if you live in places where you’re pressured by the surroundings to practice, then you have to meditate in order to overcome the unpleasant feeling you have. If you live in a safe and comfortable place, you don’t feel like practising. You’ll want to sleep more. But if you are in a surrounding where you always have to be mindful because you don’t know what is going to attack you, then your mind will be constantly in the state of fear. So, to be able to get rid of the fear, you will need to meditate.

- - - - -

Question (M):  My main difficulty is that during the period when meditation is going very well, when I feel the pleasure to sit for a long time, laziness is very weak. But when my meditation is not so pleasant, I tend to put pressure to myself and it makes things worse as the laziness becomes quite strong. I can’t find the balance between striving but not putting tension in it.

Than Ajahn:  Sometimes you might have to think of death to stimulate your energy. You think that life is not certain.

You don’t know when you’re going to die. But for sure, you will die. If you keep being lazy, you will lose your precious time. When you think of death, it gives you a certain perspective as to how much time you are left with. Instead of wasting your time by being lazy, you can switch it and say, ‘I’d better start practicing now because I don’t know when I’m going to die.’

If you don’t think of death, you usually think that death is something far away. But when you start thinking about death by looking at the examples of people who suddenly died—people didn’t know when they were going to die, and yet anything could happened to their body—it will then stimulate your mind to exert and strive in your practice.

Thinking about death at the right time is good. 

But thinking about death at a wrong time, it can make you feel bad. So, if you think about death and it makes you feel bad, then you shouldn’t think about it.

However, if you think about death and it can stimulate your energy to do the practice, then you should use the recollection of death to help you to stimulate your practice.

Sometimes when you become discouraged, you can also think of the noble ones. Think of the Buddha. 

Think of the enlightened ones. 

They strove in order to accomplish their goal. 

They didn’t accomplish it by just being lazy. If you think of their good examples, then it can also generate the energy for you to do more practice.

So, there are many different ways to counter your laziness: sometimes you need to think of death; sometimes you need to think of someone who has already accomplished; sometimes you have to create an environment that will force you to practice; sometimes you have to stay alone in the forest. These are the ways you need to do in order to prevent you from being lazy or being complacent. 

“Dhamma in English, Dec 9, 2018.”

By Ajahn Suchart Abhijāto
www.phrasuchart.com

Latest Dhamma talks on Youtube: 

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

Autobiography of Phra Ajaan Lee, translated by Ṭhānissaro Bhikkhu

Autobiography of Phra Ajaan Lee, translated by Ṭhānissaro Bhikkhu

At the end of the rains, I thought of going to see my father again, because I felt that there was still a lot of unfinished business at home. Setting out on foot, I reached Baan Noan Daeng (RedHill Village), where I stayed at the ancestral spirit shrine. When the village people found me alone in the forest there, they sent word to my father.

Early the next morning he came to see me, having set out from home in the middle of the night. He had prepared food for me, as best he knew how, but I couldn’t eat it, not even to please him.

I was sorry I couldn’t, but I was now following the monastic discipline strictly—and it’s a matter that should be followed strictly: the rule against eating flesh from an animal killed specifically for the sake of feeding a monk.

Afterwards, whenever I thought about it, I’d start feeling so sorry for my father that tears would come to my eyes. When he saw that his son the monk wouldn’t eat the food he had prepared, he took it off and ate it himself.

When he had finished, I followed him back to my home village, where this time I stayed first in the cemetery, and then later in another spot in the forest where the spirits were said to be very fierce. I stayed there for weeks, delivering sermons to people who came from many of the surrounding villages, and I did away with a lot of their mistaken beliefs and practices: belief in sorcery, the worship of demons and spirits, and the use of various spells that Buddhism calls ‘bestial knowledge.’

I helped wipe out a good number of the fears my friends and relatives in the village had concerning the spirits in the ruins near the village and the spirits in the spot where I was staying. We exorcised them by reciting Buddhist chants and spreading thoughts of good will throughout the area. During the day, we’d burn the ritual objects used for worshiping spirits. Some days there’d be nothing but smoke the whole day long.

I taught the people in the village to take refuge in the Buddha, Dhamma, and Sangha, to recite Buddhist chants and to meditate, instead of getting involved with spirits and demons.

There was another practice I had seen a lot of in the past that struck me as pointless, and so we figured out a way to wipe it out: the belief that the ancestral spirits in the village had to eat animal flesh every year. Once a year, when the season came around, each household would have to sacrifice a chicken, a duck, or a pig.

Altogether this meant that in one year hundreds of living creatures had to die for the sake of the spirits, because there would also be times when people would make sacrifices to cure an illness in the family.

All of this struck me as a senseless waste. If the spirits really did exist, that’s not the sort of food they would eat. It would be far better to make merit and dedicate it to the spirits. If they didn’t accept that, then drive them away with the authority of the Dhamma.

So I ordered the people to burn all the ancestral shrines.

When some of the villagers began to lose nerve for fear that there would be nothing to protect them in the future, I wrote down the chant for spreading good will, and gave a copy to everyone in the village, guaranteeing that nothing would happen. I’ve since learned that all of the area around the ancestral shrines is now planted with crops, and that the spot in the forest where the spirits were said to be fierce is now a new village.

******

From The Autobiography of Phra Ajaan Lee, translated by Ṭhānissaro Bhikkhu
https://www.dhammatalks.org/books/AutobioAjaanLee/Contents.html

WHAT BUDDHISTS BELIEVE ==Changing of Religious Label Before Death == ~ Ven. K Sri Dhammananda

WHAT BUDDHISTS BELIEVE
==Changing of Religious Label Before Death == 
~ Ven. K Sri Dhammananda 

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

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

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

It has become a common sight in many hospitals to see purveyors of some religions hovering around the patients promising them 'life after death'. This is exploiting the basic ignorance and psychological fear of the patients. If they really want to help, then they must be able to work the 'miracles' they so proudly claim lies in their holy books. If they can work miracles, we will not need hospitals. Buddhists must never become victims to these people. They must learn the basic teachings of their noble religion which tells them that all suffering is the basic lot of mankind. The only way to end suffering is by purifying the mind. The individual creates his own suffering and it is he alone who can end it. One cannot hope to eradicate the consequences of one's evil actions simply by changing one's religious label at the door-step of death.

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