“All the things you own are subjected to impermanence. They can disappear any time without any warning.”

The Teachings of Ajahn Suchart.

27 January 2025

“All the things you own are subjected to impermanence. They can disappear any time without any warning.”

Question from Paris:  “Do I observe anicca, dukkha, anattā in my meditation after my mind drops in samādhi or do I observe anicca, dukkha, anattā outside my meditation period, for example, during my daily activities?”

Than Ajahn: “You do it in your daily activities when you are not meditating. When you’re meditating, you want to rest your mind. It is the same way like sleeping, when you are sleeping, you don’t work. You do work after you’ve gotten up from your sleep. The mind is like the body. The mind needs to strengthen itself by going into meditation to rest. After the mind has rested, it will then come out of its resting state and starts doing activities. Then, you can start to contemplate. 

You should contemplate on the things you love by telling yourself that all things you own are impermanent. They can leave you any time without any warning. All of a sudden something can happen to one of your family members, like somebody gets sick, somebody dies. Your money can suddenly disappear or got stolen. Your possessions like your cars, your I-phone, your rings, your watches, and all the things you own are subjected to impermanence. They can disappear any time without any warning. 

If you know this impermanence of things ahead of time and if you’re prepared for the disappearance of the things you love, when it happens, you don’t feel bad. 

You have to constantly reminding yourself about it. The problem is: once you don’t remind yourself of the impermanence of things, you forget about it and you expect that everything will be ok. But in fact, everything will not be ok. 

I read in one of the articles or books which says, ‘Everything is not ok.’ Everything is always in disarray. 

Everything always goes wrong. If you think like this, when things don’t go right, you will feel much happier. 

When things go wrong, you can say, ‘Well, this is normal. This is the way things are’.”

Dhamma for the Asking, Jan 03, 2018.

By Ajahn Suchart Abhijāto

www.phrasuchart.com

Latest Dhamma talks on Youtube: 

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

Inner Strength & Parting Gifts: Talks by Ajaan Lee Dhammadharo,

Inner Strength & Parting Gifts: Talks by Ajaan Lee Dhammadharo, 

The world has its highs and lows, its good and evil, and we’re just like the world. Our body—no matter how much we care for it to make it strong and healthy, beautiful and comfortable—will have to be good in some ways and to malfunction in others. What’s important is that we don’t let the mind malfunction. 

Don’t let it go branching out after its various preoccupations. 

If we let the mind go around thinking good and evil in line with its preoccupations, it won’t be able to advance to a higher level. So we have to make our tree have a single tip: We have to center the mind firmly in a single preoccupation. 

Don’t let your moods hold sway over the mind. We have to cut off the mind from its preoccupations with sights, sounds, smells, tastes, and tactile sensations, leaving only a single mental preoccupation. Let a preoccupation with what’s good and worthwhile arise in the mind. Don’t let any of the forms of mental corruption arise.

Mental corruption means: 

(1) greed for sights, sounds, smells, tastes, etc.; 

(2) ill will—focusing on this matter or that person as bad, and going from there to a desire for retribution, leading to a confrontation or to violence; 

(3) wrong views—seeing that doing good doesn’t lead to good results; for example, seeing that being generous, observing the precepts, or practicing meditation doesn’t make a person rich or happy, so that we stop doing good. 

We have to rid the heart of these three forms of mental corruption. When the heart is freed from corruption, it will have to enter mental rectitude, becoming a worthwhile mind, pursuing right action: in other words, meditation.

In practicing meditation, we really have to be true in our work if we want results. We have to be true in our body, true in our speech, true in our heart. Our body has to sit straight and unmoving in a half-lotus position. 

Our speech has to be silent, not saying a thing. Our heart has to be set straight and still, not flitting out after allusions to past or future. 

If we can be true in our work in this way, we’ll have to succeed and see results. If we’re slipshod and desultory, our work won’t succeed. 

This is why we’re taught,

anākulā ca kammantā etam-maṅgalam-uttamaṁ:

‘Activities not left unfinished are a supreme good omen.’

~~~~~~~

Inner Strength & Parting Gifts: Talks by Ajaan Lee Dhammadharo, 

translated by Ṭhānissaro Bhikkhu

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

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23 September 2023

Update from Thai side on Luang Ta

Update from Thai side on Luang Ta

Luang Ta has been receiving many invitations during this period. This caused him to have to travel long distances and go to many provinces. At the age of 77, it is very exhausting for a senior monk, as well as the changes in weather and dust in each area.

These factors are causing Luang Ta to become very fatigued and affect his breathing (Luang Ta’s lungs aren’t very strong, I personally think it could be because of Luang Ta secluding himself for years in Muang Na cave last time). 

Luang Ta’s physician advised Luang Ta not to exert himself too much and to refrain from using his voice too much to preserve the strength of his physical khanda. Luang Ta is the umbrella providing shade and refuge for all his luksits. 

Therefore the temple would like to inform you that Luang Ta has stopped accepting invitations during this period, and will be refraining on going on missionary trips as well as engaging in live broadcasts so as to preserve the strength of his elements. 

All disciples, please be informed accordingly. Luang Ta’s instructions are that everyone continue to pray on a regular basis. Luang Pu Doo and Luang Ta Ma are always in our hearts. 

See you in prayer.

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22 September 2023

Luang Pu Doo.

Luang Pu Doo.

There used to be a family who often dropped by Wat Sakae. The couple had two daughters who were still in primary school. Once, the elder of the two daughters told everyone that she would not be heading to the temple that day because she has to catch up on her homework at home.

That day, Luang Pu Doo saw that the older sibling didn’t come to visit him. Luang Pu asked about her and the younger sibling told Luang Pu that her sister was busy because she had to do her homework at home. 

Sometimes Luang Pu would ask his disciples to sit in meditation in front of him to give them a little moral support and confidence. 

So he asked the younger sister to sit in meditation with him for a while. 

Occasionally some children prove to be better meditators than adults because their minds have “less noise". After this younger sister’s mind calmed down, Luang Pu told her to ask Luang Pu Thuad to take her home and see what her sister is doing right now. 

The child informed Luang Pu while still keeping her eyes closed, “I see the maid doing some laundry and also see my elder sister sitting and watching television.” Thus, the elder sister could deceive everyone in her family but she wasn’t able to trick Luang Pu Doo.

Recounted by Uncle Sit.

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21 September 2023

Horse-Headed Kannon

For info……

The “

” is considered Protector of Animals. He is the only manifestation of Kannon that shows rage. Batō Kannon is also one of the the warlike and wrathful deities of Esoteric Buddhism; in this role, the deity is known as Batō Myō-ō.

Bato Kannon (horse-headed Kannon) (馬頭観音) 

Bato Kannon (horse-headed Kannon, also called Mezu Kannon), Hayagriiva in Sanskrit, is one shape of Bosatsu (Bodhisattva) worshipped in Buddhism. It is one of the transformations of Kannon Bosatsu (Kannon Bodhisattva) and is also included in Roku Kannon (six deities of mercy). It has fierce expression, which is rare for Kannon.

Sanma yagyo (characteristic things of the Buddha) is a white horse head and a club in a triangle. Its shuji (the characteristic one syllable word to depict the Bodhisattva in Esoteric Buddhism) is Kan (haM).

Explanation

Its name in Sanskrit, hayagriiva (transcription: 何耶掲梨婆), means "horse head." This is another name of Vishnu, the highest deity in Hindooism, who is thought to have had influence on the formation of Bato Kannon.

In addition, it has various names including 'Bato Kannon Bosatsu,' 'Bato Kanzeon Bosatsu,' and 'Batomyoo.'

It is Bosatsu who eliminates lack of wisdom and Bonno (earthly desires) of the people, and breaks evils.

This is Kannon who ranges over the ocean of life and death, symbolizing great power of briskness and effort to conquer Four Hindrances, as if the treasure horse of Tenrinjoo (universal ruler) ranges over all around to conquer, and it is said it eats up the heavy hindrance of avidya just like a gluttonous horse. It is also called Shishi Mui Kannon.

While other Kannons are represented with a feminine and serene expression, only Bato Kannon has a fierce expression with fury in its eyes, boiling with rage, and showing fangs. Therefore, it is also called 'Batomyoo' and is sometimes classified into the category of Myoo (Acala, one of the Five Wisdom Kings) instead of the category of Bosatsu (Bodhisattva).

In addition, due to the name 'Bato' (horse head), it is worshiped as a guardian Buddha of horses in folk beliefs. Furthermore, it is said that this Kannon saves not only horses but all chikusho (beasts), and guides and benefits chikushodo (the realm of animals) among Roku Kannon (the Six Kannons).

Usually, its statue form consists of Funnuso (an angry expression found on Buddhist images) which is described above, a red body, a white horse head on its head, and Sanmensanmokuhappi (three faces, three eyes, and eight hands) (with one vertical eye on its forehead). Some sutra preaches that its statue form is a human body with horse head, but there are few statues in that form in Japan. There are statues with one face and two hands, one face and four hands, three faces and two hands, three faces and six hands, or four faces and eight hands. Many are standing statues, but there are also some seated statues. It has a horse head on its head and forms a mudra called 'Bato in' that represents the shape of a horse's mouth in front of its chest. Some statues have swords, axes, or sticks, while there are statues that have lotus buds. Swords are often held by statues with eight hands.

The wooden standing statue in Puzai-in Temple in Ishikawa prefecture and wooden seated statue in Mago-ji Temple in Fukui prefecture were created in the late Heian period. The wooden standing statue in Kanzeon-ji Temple in Fukuoka is a big statue as tall as five meters, and a representative example of Bato Kannon in Japan. The wooden standing statue in Joruri-ji Temple in Kyoto is an example created by Nanto busshi (sculptors of Buddhist Statues in Nanto) etc. in the Kamakura period.

Statues and stone monuments of Bato Kannon

After the early-modern times, statues of Bato Kannon were often built by the road side where a horse died suddenly or in Shibasaki (places to dump horses). In such cases, only stone monuments with letters 'Bato Kannon' carved on it are often built instead of statues.

In modern Japan, statues are enshrined near racecourses to hold memorial services for horses which died during races.

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20 September 2023

The Discourse about Yasoja.

The Discourse about Yasoja.

Thus I heard:

at one time the Fortunate One was dwelling near Sāvatthī, in Jeta’s Wood, at Anāthapiṇḍika’s monastery.

Then at that time five hundred monks with Yasoja at their head had arrived in Sāvatthī, to see the Fortunate One. 

Then those visiting monks while exchanging greetings with the resident monks, having the dwelling places assigned, putting the bowls and robes in order, made a loud noise, a great noise.

Then the Fortunate One addressed venerable Ānanda, (saying): “Who are these (making) a loud noise, a great noise? One would think it is fishermen with their haul of fish!”

“These, reverend Sir, are five hundred monks with Yasoja at their head, who have arrived at Sāvatthī to see the Fortunate One. These visiting monks while exchanging greetings with the resident monks, having the dwelling places assigned, putting the bowls and robes in order, (make) a loud noise, a great noise.”

“Now then, Ānanda, with my word address those monks, (saying): ‘The Teacher calls the venerable ones.’ ”

“Yes, reverend Sir,” said venerable Ānanda, and after replying to the Fortunate One, he went to those monks, and after going, he said this to those monks: “The Teacher calls the venerable ones.”

“Yes, friend,” said those monks, and after replying to venerable Ānanda, they went to the Fortunate One, and after going and worshipping the Fortunate One, they sat down on one side. While sat on one side the Fortunate One said this to those monks: “Why, monks, are you (making) a loud noise, a great noise, so one would think it is fishermen with their haul of fish?”

After that was said, venerable Yasoja said this to the Fortunate One: “These, reverend Sir, are five hundred monks who have arrived at Sāvatthī to see the Fortunate One. These visiting monks while exchanging greetings with the resident monks, having the dwelling places assigned, putting the bowls and robes in order, (make) a loud noise, a great noise.”

“Please go, monks, I am dismissing you. You should not live in my presence.”

“Yes, reverend Sir,” said those monks, and after replying to the Fortunate One,  rising from their seats, worshipping and circumambulating the Fortunate One, putting their dwelling places in order, picking up their robes and bowls, they went on walking tour towards Vajji.

While walking gradually through Vajji on walking tour they went to the river Vaggumudā, and after going and making leaf-huts on the bank of the river Vaggumudā, they entered upon the Rains Retreat. Then venerable Yasoja, having entered upon the Rains Retreat, addressed those monks (saying): “We were dismissed, friends, by the Fortunate One, who desires our welfare, who seeks our benefit, who is compassionate, out of compassion (for us). Well now, venerable friends, we must live in such a way that the Fortunate One will be pleased with our living.”

“Yes, friend,” those monks replied to venerable Yasoja. 

Then those monks while dwelling secluded, heedful, ardent, and resolute, within the Rains Retreat all realized the three deep understandings.

Then the Fortunate One, having dwelt at Sāvatthī for as long as he wished, went on walking tour towards Vesālī, and while walking gradually on walking tour he arrived at Vesālī. 

There the Fortunate One dwelt near Vesālī, in the Great Wood, at the Gabled Hall. Then the Fortunate One, having applied his mind, and with his mind fully encompassed the minds of the monks on the bank of the Vaggumudā, addressed venerable Ānanda, (saying): “It is as though something light has arisen for me, Ānanda, in this direction. It is as though something splendid has arisen for me, Ānanda, in this direction. To go to that direction where the monks on the bank of the Vaggumudā dwell and to apply my mind is not disagreeable.

Please send, Ānanda, a messenger into the presence of the monks on the bank of the Vaggumudā, (to say): ‘The Teacher, venerable friends, calls you, the Teacher desires to see the venerable ones.’ ”

“Yes, reverend Sir,” said venerable Ānanda, and after replying to the Fortunate One, he went to a certain monk, and after going, he said this to that monk: “Come, venerable friend, you should go to the monks on the bank of the Vaggumudā, and after going, please say this to the monks on the bank of the Vaggumudā: ‘The Teacher, venerable friends, calls you, the Teacher desires to see the venerable ones.’ ”

“Yes, friend,” said that monk, and after replying to venerable Ānanda, just as a strong man might stretch out a bent arm, or bend in an outstretched arm, in the same way did he disappear from the Gabled Hall in Great Wood, and reappear in front of those monks on the bank of the river Vaggumudā.

Then that monk said this to the monks on the bank of the Vaggumudā: “The Teacher, venerable friends, calls you, the Teacher desires to see the venerable ones.” “Yes, friend,” said those monks, and after replying to that monk, setting their dwelling places in order, and picking up their bowls and robes, just as a strong man might stretch out a bent arm, or bend in an outstretched arm, in the same way did they disappear from the bank of the river Vaggumudā, and reappear in front of the Fortunate One in the Gabled Hall in Great Wood.

Then at that time the Fortunate One was sitting in imperturbable concentration. Then it occured to those monks: “Now in what state is the Fortunate One dwelling at the present time?” Then it occured to those monks: “The Fortunate One is dwelling in a state of imperturbability at the present time,” and they all sat in imperturbable concentration.

Then venerable Ānanda, when the night had passed, when the first watch of the night had gone, after rising from his seat, arranging his robe on one shoulder, and raising his hands in respectful salutation, said this to the Fortunate One: “The night has passed, reverend Sir, the first watch of the night has gone, for a long time (these) visiting monks have been sitting, let the Fortunate One exchange greetings, reverend Sir, with the visiting monks.”

When that was said, the Fortunate One was silent.

For a second time venerable Ānanda, when the night had passed, when the middle watch of the night had gone, after rising from his seat, arranging his robe on one shoulder, and raising his hands in respectful salutation, said this to the Fortunate One: “The night has passed, reverend Sir, the middle watch of the night has gone, for a long time (these) visiting monks have been sitting, let the Fortunate One exchange greetings, reverend Sir, with the visiting monks.”

For a second time the Fortunate One was silent.

For a third time venerable Ānanda, when the night had passed, when the last watch of the night had gone, when dawn had risen, when the night had a joyful appearance, after rising from his seat, arranging his robe on one shoulder, and raising his hands in respectful salutation, said this to the Fortunate One: “The night has passed, reverend Sir, the last watch of the night has gone, dawn has risen, the night has a joyful appearance, for a long time (these) visiting monks have been sitting, let the Fortunate One exchange greetings, reverend Sir, with the visiting monks.”

Then the Fortunate One, after rising from that concentration, addressed venerable Ānanda, (saying):

“If you knew, Ānanda, you would not say even this much about them. I and these five hundred monks, Ānanda, have all been sat in imperturbable concentration.”

Then the Fortunate One, having understood the significance of it, on that occasion uttered this exalted utterance: A 

“He who is victorious over the thorn of sense desire, Scolding, slaying, and (other) bonds,

He who stands unmoved like a mountain,

That monk does not shake in regard to pleasure and pain.”

https://suttacentral.net/ud3.3/en/anandajoti

https://www.ancient-buddhist-texts.net/Texts-and-Translations/Udana/3-Nandavaggo-03.htm

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18 September 2023

Luang Por Pek

Q. Most Thai people have gone to make merit at the temples when they were alive. They also know that before they die, they should prepare their minds and keep recollecting the Buddha, Dhamma and Sangha. 

Yet how come after they die they still end up with an unfortunate rebirth?

LP Lek: It is because of the lack of stability in goodness. Very few people would hold on to goodness until they are secure in virtue. Even if our ancestors taught us that before one dies, we should recite Arahang or Buddho, but if unwholesome kamma ripens they can obstruct us. 

For example the fisherman who was dying, his children encouraged him to recite Phut Tho, but he just said “Tay Poh” [which is a kind of fish curry stew]. If we do not perform virtuous deeds [or meditate] until our heart’s energy is strong and firm, then we are likely to miss out on a good rebirth.

But even if someone’s mind is firm on goodness, if he or she has committed extremely heavy kamma in the past which ripens, he/she might lose their sati and have to experience the fruit of bad kamma first [before enjoying the fruits of their wholesome deeds].

Many people who go down to King Yama’s palace are surprised to find themselves down there. They were surprised because they had often practiced meditation for many years yet they still ended up in front of King Yama. 

Then they recalled that as they were focusing on their meditation before they passed away, they heard a startling sound of someone making noise or throwing something against the wall which shocked them and they lost mindfulness of their meditation object. This is the result of obstructive bad kamma ripening…

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19 September 2023