SeeingTheWayVolume1

BuddhistReflectionsontheSpiritualLife

AnAnthologyofteachingsbyEnglish-speakingdisciplesofAjahnChah

AmaravatiPublications

Notetothereader

Inordertomakethise-bookreadableinavarietyofelectronicformatsasimplifiedformofrepresentingPaliwordshasbeenused;someofthediacriticalmarkshavethereforenotbeenincludedinthisedition.

TocheckthespellingofanyparticularPaliword,pleaseconsultthePaliTextSociety'sPali-EnglishDictionary,theBuddhistPublicationSociety’sBuddhistDictionary:ManualofBuddhistTermsandDoctrines,orotherresourcesavailableontheInternet.

Dedication

YoDhammamdesesi,Adhikalyanam,majjhekalyanam,pariyosanakalyanam.

TheBuddhahaspointedouttheway:beautifulinthebeginning,beautifulinthemiddle,

andbeautifulintheend.

EachmorninginTheravadaBuddhistmonasteriesaroundtheworld,theabovestanzaischantedaspartof‘TheHomagetotheTripleGem’.ItcouldjustaswellbesaidoftheteachingexampleofMeditationMaster,TheVenerableAjahnChah.

AjahnChah,orLuangPorashisdisciplescalledhim,possessedthatuniquelybeautifulqualityofbeing:aqualityvisibleonlytoaheartseekingTheWayofTruth.

‘Beautifulinthebeginning’,inAjahnChah’scase,washiscommitmenttothelifeofarenunciantmonk(dhutangabhikkhu).Hecultivatedimpeccabledisciplineanddisplayedconsistent,daringefforttoconfrontallsituations,especiallythosefromwhichhewasinclinedtoturnaway.HegavehimselfcompletelytothetrainingandeventuallytheWaybecameclear.

‘Beautifulinthemiddle’wastheselflesssharingofhisrealisationwithallwhocametobenearhim.Regardlessofpersonaldiscomfort,heceaselesslyofferedhisbody,speechandmindtoassisthisdisciples,layandordainedalike,toentertheWay.Hesaidofhisownteachingmethod,thatitistheexamplethatcounts–notjustthewords.Thosewhowereabletospendtimewithhimknowfullwellthatthisisso.

And‘beautifulintheend’remains.ItisthatradiantconfidenceofheartinthousandsofindividualswhonowwalktheWay;thatverifiedfaithwhichmostprofoundlyexpressesDhammamSaranamGacchami–‘IgoforrefugetotheTruthoftheWayThingsAre.’WithouthavingseenanexampleoftheWayinanother,suchawakeningofconfidencemightnothavetakenplace;henceitissaid‘NogiftexcelsthegiftofDhamma.’

Introduction

HardtoeludeisthereachofDeath;Hardtopassbeyond.

ButtheywhoaccordwiththeDhammawelltaught,theywillpassbeyond

Dhammapada,v-86

ThiscollectionofteachingsisanofferingofgratitudetoTheVenerableAjahnChah.

In1977,whenthismuch-lovedThaiTheravadameditationmastervisitedtheUnitedKingdom,hebroughtwithhimtwoofhisseniorWestern-borndisciples.Shortlyafterwards,oninvitation,twomorejoinedthem.ThesefourmonksremainedinLondonwhilsttheirteacherreturnedtotheEast.

In1981twootherWesternerswereinvitedtogofromtheirmothermonasteryinNorth-EastThailandtotakeupresidenceinPerth,Australia.

Thisbookrepresentstheteachingsofanowinternationalcommunity–thefirstgenerationofmonksandnunsproceedingfromthisTheravada‘ForestTradition’.

ThebookbeginswithanintroductionanddedicationtoAjahnChahandfollowsonwithtwosessionsofinstructiongiventoWesternstudents.Theremainderisacollectionoftranscribedtalks,letters,andessaysby20teachingmonksofthistradition.SomehaveremainedasabbotsofmonasteriesinThailand;othersarenowlivinginEngland,Switzerland,AustraliaandNewZealand.

InkeepingwiththeBuddha’sownTeachings,thesereflectionsonDhamma–theTruthoftheWayThingsAre–arenotintendedtobeacceptedtooreadily.Neitheraretheytoberejected.Rather,theyareofferedforconsideration.

Theyarealsoofferedasanon-goingexpressionofgratitudeforwhathasbeenreceived–thelivingexampleoftheWayofTruthitself.ForthesemonksithasbeentheopportunitytowitnessthelifeofagreatMaster,whoawakenedthe‘heartoftruefaith’insomany.Itissincerelywishedthattheseteachingsbringtofruitiontruehappiness,true‘Refuge’,andtruepeaceintheheartsofthosewholookintothem.

AShortBiographyofAjahnChah

VENERABLEAJAHNCHAHwasbornonJune17,1918inasmallvillagenearthetownofUbonRajathani,NorthEastThailand.

Afterfinishinghisbasicschooling,hespentthreeyearsasanovicebeforereturningtolaylifetohelphisparentsonthefarm.Attheageoftwenty,however,hedecidedtoresumemonasticlife,andonApril26,1939hereceivedupasampada(bhikkhuordination).

AjahnChah’searlymonasticlifefollowedatraditionalpattern,ofstudyingBuddhistteachingsandthePaliscripturallanguage.Inhisfifthyearhisfatherfellseriouslyillanddied,abluntreminderofthefrailtyandprecariousnessofhumanlife.Itcausedhimtothinkdeeplyaboutlife’srealpurpose,foralthoughhehadstudiedextensivelyandgainedsomeproficiencyinPali,heseemednonearertoapersonalunderstandingoftheendofsuffering.Feelingsofdisenchantmentsetin,andfinally(in1946)heabandonedhisstudiesandsetoffonmendicantpilgrimage.

Hewalkedsome400kmtoCentralThailand,sleepinginforestsandgatheringalmsfoodinthevillagesontheway.Hetookupresidenceinamonasterywherethevinaya(monasticdiscipline)wascarefullystudiedandpractised.WhiletherehewastoldaboutVenerableAjahnMunBuridatto,amosthighlyrespectedMeditationMaster.Keentomeetsuchanaccomplishedteacher,AjahnChahsetoffonfootfortheNorthEastinsearchofhim.

AtthistimeAjahnChahwaswrestlingwithacrucialproblem.Hehadstudiedtheteachingsonmorality,meditationandwisdom,whichthetextspresentedinminuteandrefineddetail,buthecouldnotseehowtheycouldactuallybeputintopractice.AjahnMuntoldhimthatalthoughtheteachingsareindeedextensive,attheirhearttheyareverysimple.Withmindfulnessestablished,ifitisseenthateverythingarisesintheheart-mind...rightthereisthetruepathofpractice.ThissuccinctanddirectteachingwasarevelationforAjahnChah,andtransformedhisapproachtopractice.TheWaywasclear.

ForthenextsevenyearsAjahnChahpractisedinthestyleoftheaustereForestTradition,wanderingthroughthecountrysideinquestofquietandsecludedplacesfordevelopingmeditation.Helivedintiger-andcobra-infestedjungles,usingreflectionsondeathtopenetratetothetruemeaningoflife.Ononeoccasionhepractisedinacremationground,tochallengeandeventuallyovercomehisfearofdeath.Then,ashesatcoldanddrenchedinarainstorm,hefacedtheutterdesolationandlonelinessofahomelessmonk.

In1954,afteryearsofwandering,hewasinvitedbacktohishomevillage.Hesettledcloseby,inafever-ridden,hauntedforestcalled‘PahPong’.Despitethehardshipsofmalaria,poorshelterandsparsefood,disciplesgatheredaroundhiminincreasingnumbers.ThemonasterywhichisnowknownasWatPahPongbeganthere,andeventuallybranchmonasterieswerealsoestablishedelsewhere.

In1967anAmericanmonkcametostayatWatPahPong.ThenewlyordainedVenerableSumedhohadjustspenthisfistvassa(‘Rains’retreat)practisingintensivemeditationatamonasterynearthe

Laotianborder.Althoughhiseffortshadbornesomefruit,VenerableSumedhorealisedthatheneededateacherwhocouldtrainhiminallaspectsofmonasticlife.Bychance,oneofAjahnChah’smonks–onewhohappenedtospeakalittleEnglish!–visitedthemonasterywhereVenerableSumedhowasstaying.UponhearingaboutAjahnChah,heaskedtotakeleaveofhispreceptor,andwentbacktoWatPahPongwiththemonk.

AjahnChahwillinglyacceptedthenewdisciple,butinsistedthathereceivenospecialallowancesforbeingaWesterner.HewouldhavetoeatthesamesimplealmsfoodandpractiseinthesamewayasanyothermonkatWatPahPong.

Thetrainingtherewasquiteharshandforbidding.AjahnChahoftenpushedhismonkstotheirlimits,totesttheirpowersofendurancesothattheywoulddeveloppatienceandresolution.Hesometimesinitiatedlongandseeminglypointlessworkprojects,inordertofrustratetheirattachmenttotranquillity.Theemphasiswasalwaysonsurrendertothewaythingsare,andgreatstresswasplaceduponstrictobservanceofthevinaya.

Inthecourseofevents,otherWesternerscamethroughWatPahPong.BythetimeVenerableSumedhowasabhikkhuoffivevassas,andAjahnChahconsideredhimcompetentenoughtoteach,someofthesenewmonkshadalsodecidedtostayandtrainthere.

Inthehotseasonof1975,VenerableSumedhoandahandfulofWesternbhikkhusspentsometimelivinginaforestnotfarfromWatPahPong.Thelocalvillagersthereaskedthemtostayon,andAjahnChahconsented.ThusWatPahNanachat(‘InternationalForestMonastery’)cameintobeing,andVenerableSumedhobecametheabbotofthefirstmonasteryinThailandtoberunbyandforEnglish-speakingmonks.

In1977,AjahnChahwasinvitedtovisitBritainbytheEnglishSanghaTrust,acharitywiththeaimofestablishingalocally-residentBuddhistSangha.HetookVenerableSumedhoandVenerableKhemadhammoalong,andseeingtheseriousinterestthere,lefttheminLondonattheHampsteadVihara(withtwoofhisotherWesterndiscipleswhowerethenvisitingEurope).

HereturnedtoBritainin1979,atwhichtimethemonkswereleavingLondontobeginChithurstBuddhistMonasteryinSussex.HethenwentontoAmericaandCanadatovisitandteach.

Afterthistrip,andagainin1981,AjahnChahspentthe‘Rains’awayfromWatPahPong,sincehishealthwasfailingduetothedebilitatingeffectsofdiabetes.Ashisillnessworsened,hewouldusehisbodyasateaching,alivingexampleoftheimpermanenceofallthings.Heconstantlyremindedpeopletoendeavourtofindatruerefugewithinthemselves,sincehewouldnotbeabletoteachforverymuchlonger.

Beforetheendofthe‘Rains’of1981,hewastakentoBangkokforanoperation;it,however,didlittletoimprovehiscondition.Withinafewmonthshestoppedtalking,andgraduallyhelostcontrolofhislimbsuntilhewasvirtuallyparalysedandbed-ridden.Fromthenon,hewasdiligentlyandlovinglynursedandattendedbydevoteddisciples,gratefulfortheoccasiontoofferservicetotheteacherwhosopatientlyandcompassionatelyshowedtheWaytosomany.

AMessageFromThailand

VenerableAjahnChah

ThefollowingmessagebyVenerableAjahnChahwassenttohisdisciplesinEnglandwhilsthewasresidentatabranchmonasterycalled‘TheCaveofDiamondLight’,justpriortotheseriousdeclineinhishealthduringtheRainy-SeasonRetreat(Vassa)of1981.Aphotographtakenatthetimeof

recordingthismessageontape,appearsonthebackcover.‘WatPahPong’,referredtoneartheendofthetext,isthenameofAjahnChah’smainmonastery

IHAVECOMEUPTOWATTUMSAENGPETforthe‘Rains’Retreatthisyear–mostlyforachangeofairasmyhealthhasnotbeensogood.WithmeareafewWesternmonks:Santa,Pabhakaro,Pamutto,MichaelandSamanenGuy;alsosomeThaimonksandasmallnumberoflaypeoplewhoarekeentopractice.Thisisapleasantandfortunatetimeforus.Atthemomentmysicknesshassubsided,soIfeelwellenoughtorecordthismessageforyouall.

Becauseofthisill-healthIcannotvisitEngland,sohearingnewsofyou,fromsomeofyoursupporterswhoarestayinghere,hasmademeveryhappyandrelieved.ThethingthatpleasesmemostisthatSumedhoisnowabletoordainmonks;thisshowsthatyoureffortstoestablishBuddhisminEnglandhavebeenquitesuccessful.

ItisalsopleasingtoseethenamesofthemonksandnunswhomIknow,whoarelivingwithSumedhoatChithurst:Anando,Viradhammo,Sucitto,Uppanno,Kittisaro,andAmaro.AlsoMaeCheesRocanaandCandasiri.Ihopeyouareallingoodhealthandlivingharmoniouslytogether,co-operatingandproceedingwellinDhammapractice.

Therearesupporters,bothinEnglandandhereinThailand,whohelpkeepmeuptodatewithyourdevelopments.IgatherfromthemthatthebuildingworkatChithurstiscomplete,andthatitisnowamuchmorecomfortableplacetolive.Ioftenenquireaboutthis,asIremembermystayofsevendaystherewasquitedifficult!(laughter)Ihearthattheshrine-roomandtheothermainareasarenowallfinished.Withlessbuildingworktobecarriedout,thecommunitywillbeabletoapplyitselfmorefullytoformalpractice.

Iunderstandalsothatsomeoftheseniormonkshavebeenmovedofftostartbranchmonasteries.Thisisnormalpractice,butitcanleadtoapredominanceofjuniormonksatthemainmonastery;thishasbeenthecaseinthepastatWatPahPong.Thiscanbringdifficultiesintheteachingandtrainingofmonks,soitisveryimportantinthesesituationsthatwehelponeanother.

ItrustthatSumedhoisnotallowingthesesortofthingstoburdenhim!Thesearesmallmatters,quitenormal,theyarenotaproblematall.Certainlythereareresponsibilities–butitcanalsobeseenthattherearenone.

Tobetheabbotofamonasterycanbecomparedtobeingarubbishbin:thosewhoaredisturbedbythepresenceofrubbishmakeabin,inthehopethatpeoplewillputtheirrubbishinthere.Inactualfactwhathappensisthatthepersonwhomakesthebinendsupbeingtherubbishcollectoraswell.Thisishowthingsare–it’sthesameatWatPahPong,itwasthesameatthetimeoftheBuddha.No-oneelseputstherubbishintoitsowehavetodoitourselves,andeverythinggetschuckedintotheabbot’sbin!

Oneinsuchapositionmustthereforebefar-sighted,havedepth,andremainunshakeninthemidstofallthings;theymustbeconsistent–abletopersevere.Ofallthequalitieswedevelopinourlives,patientenduranceisthemostimportant.

ItistruethattheestablishmentofasuitabledwellingplaceatChithursthasbeencompleted–theconstructionofabuildingisnotdifficult,acoupleofyearsanditisdone.Whathasnotbeencompleted,though,istheworkofupkeepandmaintenance–thesweeping,washingandsoforthhavetogoonforever.Itisnotdifficulttobuildamonastery,butitisdifficulttomaintainit;likewise,itisnotdifficulttoordainsomeone,buttotrainthemfullyinthemonasticlifeishard.Thisshouldnotbetakenasaproblem,though,fortodothatwhichishardisverybeneficial–doingonlythatwhichiseasydoesnothavemuchuse.Therefore,inordertonurtureandmaintaintheseedofBuddhismwhichhasbeenplantedatChithurst,youmustnowallbepreparedtoputforthyourenergiesandhelp.

IhopethatwhatIhavesaidtodayhasconveyedfeelingsofwarmthandsupporttoyou.WheneverImeetThaipeoplewhohaveconnectionsinEngland,IaskiftheyhavebeentovisitChithurst.Itseems,fromthem,thatthereisagreatdealofinterestinabranchmonasterybeingthere.Also,foreignerswhocomeherewillfrequentlyhavevisitedWatNanachatandhavenewsofyouinEnglandaswell.Itmakesmeveryhappytoseethatthereissuchacloseandco-operativerelationshipbetweenWatPahPong,WatNanachatandWatChithurst.

ThatisallIhavetosay,exceptthatmyfeelingsofloving-kindnessarewithyouall.Mayyoubewellandhappy,abidinginharmony,co-operationandtogetherness.MaytheblessingsoftheBuddha,theDhammaandtheSanghaalwaysbefirmlyestablishedinyourhearts–mayyoubewell.

WhatisContemplation

VenerableAjahnChah

ThefollowingteachingistakenfromasessionofQuestionsandAnswersthattookplaceatWatGorNorkmonasteryduringtheVassaof1979,betweenVenerableAjahnChahandagroupofEnglish-speakingdisciples.Somerearrangementofthesequenceofconversationhasbeenmadeforeaseof

understanding.

"Theknowingthatarisesisaboveandbeyondtheprocessofthinking.

Itleadstonotbeingfooledbythinkinganymore."

Q:Whenyouteachaboutthevalueofcontemplation,areyouspeakingofsittingandthinkingoverparticularthemes,thethirty-twopartsofthebody,forinstance?

A:Thatisnotnecessarywhenthemindistrulystill.Whentranquillityisproperlyestablishedtherightobjectofinvestigationbecomesobvious.Whencontemplationis‘True’,thereisnodiscriminationinto‘right’and‘wrong’,‘good’and‘bad’;thereisnothingevenlikethat.Youdon’tsittherethinking,‘Oh,thisislikethatandthatislikethis,’etc.Thatisacoarseformofcontemplation.Meditativecontemplationisnotmerelyamatterofthinking–ratherit’swhatwecall‘contemplationinsilence’.Whilstgoingaboutourdailyroutinewemindfullyconsidertherealnatureofexistencethroughcomparisons.Thisisacoarsekindofinvestigationbutitleadstotherealthing.

Q:Whenyoutalkaboutcontemplatingthebodyandmind,though,doweactuallyusethinking?CanthinkingproducetrueInsight?Isthisvipassana?

A:Inthebeginningweneedtoworkusingthinking,eventhoughlateronwegobeyondit.Whenwearedoingtruecontemplationalldualisticthinkinghasceased;althoughweneedtoconsiderdualisticallytogetstarted.Eventuallyallthinkingandponderingcomestoanend.

Q:Yousaythattheremustbesufficienttranquillity(samadhi)tocontemplate.Justhowtranquildoyoumean?

A:Tranquilenoughfortheretobepresenceofmind.

Q:Doyoumeanstayingwiththehere-and-now,notthinkingaboutthepastandfuture?

A:Thinkingaboutthepastandfutureisallrightifyouunderstandwhatthesethingsreallyare,butyoumustnotgetcaughtupinthem.Treatthemthesameasyouwouldanythingelse–don’tgetcaughtup.Whenyouseethinkingasjustthinking,thenthat’swisdom.Don’tbelieveinanyofit!Recognisethatallofitisjustsomethingthathasarisenandwillcease.Simplyseeeverythingjustasitis–itiswhatitis–themindisthemind–it’snotanythingoranybodyinitself.Happinessisjusthappiness,sufferingisjustsuffering–itisjustwhatitis.Whenyouseethisyouwillbebeyonddoubt.

Q:Istilldon’tunderstand.Istruecontemplatingthesameasthinking?

A:Weusethinkingasatool,buttheknowingthatarisesbecauseofitsuseisaboveandbeyondtheprocessofthinking;itleadstoournotbeingfooledbyourthinkinganymore.Yourecognisethatallthinkingismerelythemovementofthemind,andalsothattheknowingisnotbornanddoesn’tdie.Whatdoyouthinkallthismovementcalled‘mind’comesoutof?Whatwetalkaboutasthemind–alltheactivity–isjusttheconventionalmind.It’snottherealmindatall.Whatisreal,justIS,it’snotarisingandit’snotpassingaway.Tryingtounderstandthesethingsjustbytalkingaboutthem,though,won’twork.Weneedtoreallyconsiderimpermanence,unsatisfactorinessandimpersonality(anicca,dukkha,anatta);thatis,weneedtousethinkingtocontemplatethenatureofconventionalreality.Whatcomesoutofthisworkiswisdom;andifit’srealwisdomeverything’scompleted,finished–werecogniseemptiness.Eventhoughtheremaystillbethinking,it’sempty–youarenotaffectedbyit.

Q:Howcanwearriveatthisstageoftherealmind?

A:Youworkwiththemindyoualreadyhave,ofcourse!Seethatallthatarisesisuncertain,thatthereisnothingstableorsubstantial.Seeitclearlyandseethatthereisreallynowheretotakeaholdofanything–it’sallempty.Whenyouseethethingsthatariseinthemindforwhattheyare,youwon’thavetoworkwiththinkinganymore.Youwillhavenodoubtwhatsoeverinthesematters.Totalkaboutthe‘realmind’andsoon,mayhavearelativeuseinhelpingusunderstand.Weinventnamesforthesakeofstudy,butactuallynaturejustishowitis.Forexample,sittingheredownstairsonthestonefloor.Theflooristhebase–it’snotmovingorgoinganywhere.Upstairs,aboveusiswhathasarisenoutofthis.Upstairsislikeeverythingthatweseeinourminds:form,feeling,memory,thinking.Really,theydon’texistinthewaywepresumetheydo.Theyaremerelytheconventionalmind.Assoonastheyarise,theypassawayagain;theydon’treallyexistinthemselves.ThereisastoryinthescripturesaboutVenerableSariputtaexaminingabhikkhubeforeallowinghimtogooffwandering(dhutangavatta).Heaskedhimhowhewouldreplyifhewasquestioned,‘WhathappenstotheBuddhaafterhedies?’Thebhikkhureplied,‘Whenform,feeling,perception,thinkingandconsciousnessarise,theypassaway.’VenerableSariputtapassedhimonthat.Practiceisnotjustamatteroftalkingaboutarisingandpassingaway,though.Youmustseeitforyourself.Whenyouaresitting,simplyseewhatisactuallyhappening.Don’tfollowanything.Contemplationdoesn’tmeanbeingcaughtupinthinking.ThecontemplativethinkingofoneontheWayisnotthesameasthethinkingoftheworld.Unlessyouunderstandproperlywhatismeantbycontemplation,themoreyouthinkthemoreconfusedyouwillbecome.Thereasonwemakesuchapointofthecultivationofmindfulnessisbecauseweneedtoseeclearlywhatisgoingon.Wemustunderstandtheprocessesofourhearts.Whensuchmindfulnessandunderstandingarepresent,theneverythingistakencareof.WhydoyouthinkonewhoknowstheWayneveractsoutofangerordelusion?Thecausesforthesethingstoarisearesimplynotthere.Wherewouldtheycomefrom?Mindfulnesshasgoteverythingcovered.

Q:Isthismindyouaretalkingaboutcalledthe‘OriginalMind’?

A:Whatdoyoumean?

Q:Itseemsasifyouaresayingthereissomethingelseoutsideoftheconventionalbody-mind(fivekhanda).Istheresomethingelse?Whatdoyoucallit?

A:Thereisn’tanythingandwedon’tcallitanything–that’sallthereistoit!Befinishedwithallofit.Eventheknowingdoesn’tbelongtoanybody,sobefinishedwiththat,too!Consciousnessisnotanindividual,notabeing,notaself,notanother,sofinishwiththat–finishwitheverything!Thereisnothingworthwanting!It’salljustaloadoftrouble.Whenyouseeclearlylikethistheneverythingisfinished.

Q:Couldwenotcallitthe‘OriginalMind’?

A:Youcancallitthatifyouinsist.Youcancallitwhateveryoulike,forthesakeofconventionalreality.Butyoumustunderstandthispointproperly.Thisisveryimportant.Ifwedidn’tmakeuseofconventionalrealitywewouldn’thaveanywordsorconceptswithwhichtoconsideractualreality–Dhamma.Thisisveryimportanttounderstand.

Q:Whatdegreeoftranquillityareyoutalkingaboutatthisstage?Andwhatqualityofmindfulnessisneeded?

A:Youdon’tneedtogothinkinglikethat.Ifyoudidn’thavetherightamountoftranquillityyouwouldn’tbeabletodealwiththeseQsatall.Youneedenoughstabilityandconcentrationtoknowwhatisgoingon–enoughforclarityandunderstandingtoarise.Askingquestionslikethisshowsthatyouarestilldoubting.Youneedenoughtranquillityofmindtonolongergetcaughtindoubtingwhatyouaredoing.Ifyouhaddonethepracticeyouwouldunderstandthesethings.Themoreyoucarryonwiththissortofquestioning,themoreconfusingyoumakeit.It’sallrighttotalkifthetalkinghelpscontemplation,butitwon’tshowyouthewaythingsactuallyare.ThisDhammaisnotunderstoodbecausesomebodyelsetellsyouaboutit,youmustseeitforyourself–paccattam.Ifyouhavethequalityofunderstandingthatwehavebeentalkingabout,thenwesaythatyourdutytodoanythingisover;whichmeansthatyoudon’tdoanything.Ifthereisstillsomethingtodo,thenit’syourdutytodoit.Simplykeepputtingeverythingdown,andknowthatthatiswhatyouaredoing.Youdon’tneedtobealwayscheckinguponyourself,worryingaboutthingslike‘Howmuchsamadhi’–itwillalwaysbetherightamount.Whateverarisesinyourpractice,letitgo;knowitallasuncertain,impermanent.Rememberthat!It’salluncertain.Befinishedwithallofit.ThisistheWaythatwilltakeyoutothesource–toyourOriginalMind.

TheWayItIs

VenerableAjahnSumedho

ThefollowingteachingistakenfromthefirsttwotalksgivenbyVenerableAjahnSumedhotothemonasticcommunityofAmaravatiduringthewinterretreatof1988.

"Themindofanenlightenedhumanbeingisflexible;themindofanignorantpersonisfixed."

TODAYISTHEFULLMOONOFJANUARYandthebeginningofourwinterretreat.Wecanhaveanall-nightmeditationsittingtonighttocommemoratetheauspiciousnessoftheoccasion.It’sveryfortunatetohaveanopportunitysuchasthistodevoteourselvesfortwomonthstoone-pointedreflectiononDhamma.

TheteachingoftheBuddhaistheunderstandingofTheWayThingsAre–beingabletolook,tobeawake.Itmeansdevelopingattentiveness,brightness,andwisdom–developingtheEightfoldPath,whichwecallbhavana.

Nowwhenwe’rereflectingonthingsastheyare,we’re‘seeing’,ratherthaninterpretingthroughaveilofself-view.Thebigobstacleallofushavetofaceisthisinsidiousbeliefinthe‘Iam’–attachmenttoself-view.It’ssoingrainedinusthatwe’relikefishinthewater:waterissomuchapartofthefish’slifethatitdoesn’tnoticeit.Thesensoryworldwe’vebeenswimminginsinceourbirthislikethatforus.Ifwedon’ttaketimetoobserveitforwhatitreallyisthenwe’lldiewithoutgettinganythewiser.

Butthisopportunityasahumanbeinghasthegreatadvantageforusofourbeingabletoreflect–wecanreflectonthewaterwe’reswimmingin.Wecanobservethesensoryrealmforwhatitis.We’renottryingtogetridofit.We’renotcomplicatingitbytryingtoaddtoit–we’rejustbeingawareofitasitis.We’renolongerdeludingourselvesbyappearances,byfears,desiresandallthethingswecreateinourmindaboutit.

Thisiswhatwemeanwhenweusesuchtermslike:‘Itisasitis.’Ifyouasksomeonewhoisswimminginwater,‘Whatiswaterlike?’,thentheysimplybringattentiontoitandsay,‘Well,itfeelslikethis.It’sthisway.’Thenyouask,‘Howisitexactly?Isitwetorcoldorwarmorhot...?’Allofthesewordscandescribeit.Watercanbecold,warm,hot,pleasant,unpleasant...Butit’sjustlikethis.Thesensoryrealmwe’reswimminginforalifetimeisthisway!Itfeelslikethis!Youfeelit!Sometimesit’spleasant.Sometimesit’sunpleasant.Mostofthetimeit’sneitherpleasantnorunpleasant.Butalwaysit’sjustthisway.Thingscomeandgoandchange,andthere’snothingthatyoucandependonasbeingtotallystable.Thesensoryrealmisallenergyandchangeandmovement;allfluxandflow.Sensoryconsciousnessisthisway.

Nowwe’renotjudgingit;we’renotsayingit’sgoodorit’sbad,oryoushouldlikeit,oryoushouldn’t;we’rejustbringingattentiontoit–likethewater.Thesensoryrealmisarealmoffeeling.Wearebornintoitandwefeelit.Fromthetimetheumbilicalcordisseveredwe’rephysicallyindependentbeings;we’renolongerphysicallytiedtoanybodyelse.Wefeelhunger;wefeelpleasure;wefeelpain,heat,andcold.Aswegrow,wefeelallkindsofthings.Wefeelwiththeeyes,

theears,thenose,thetongue,thebody;andwiththeminditself.Thereistheabilitytothinkandremember,toperceiveandconceive.Allthisisfeeling.Itcanbelotsoffunandwonderful,butitcanalsobedepressing,meanandmiserable;oritcanbeneutral–neitherpleasantnorpainful.SoallsensoryimpingementisTheWayItIs.Pleasureisthisway;painisthisway.Thefeelingofneitherpleasurenorpainisthisway.

Tobeabletotrulyreflectonthesethings,youhavetobealertandattentive.Somepeoplethinkthatitisuptometotellthemhowitis:‘AjahnSumedho,howshouldIbefeelingrightnow?’Butwe’renottellinganybodyhowitis;we’rebeingopenandreceptivetohowitis.There’snoneedtotellsomeonehowitiswhentheycanfindoutforthemselves.Sothistwomonthsoffindingouthowitis,isavaluableopportunity.Manyhumanbeingsitseems,arenotevenawarethatsuchadevelopmentofwisdomispossible.

Whatdowemeanwhenweusethiswordwisdom?Frombirthtodeath,thisisthewayitis.There’salwaysgoingtobeacertainamountofpain,anddiscomfort,unpleasantnessandugliness.Andifwe’renotawareofitasitreallyis–seeitasDhamma–thenwetendtocreateaproblemoutofit.Thespanbetweenbirthanddeathbecomesallverypersonal;itbecomesfraughtwithallkindsoffearsanddesiresandcomplications.

Wesufferalotinoursocietyfromloneliness.Somuchofourlifeisanattempttonotbelonely:‘Let’stalktoeachother;let’sdothingstogethersowewon’tbelonely.’Andyetinevitably,wearereallyaloneinthesehumanforms.Wecanpretend;wecanentertaineachother;butthat’saboutthebestwecando.Whenitcomestotheactualexperienceoflife,we’reverymuchalone;andtoexpectanyoneelsetotakeawayourlonelinessisaskingtoomuch.

Whenthere’sphysicalbirth,noticehowitmakesusseemseparate.We’renotphysicallyjoinedtoeachother,arewe?Withattachmenttothisbodywefeelseparateandvulnerable;wedreadbeingleftaloneandwecreateaworldofourownthatwecanlivein.Wehaveallkindsofinterestingcompanions:imaginaryfriends,physicalfriends,enemies,butthewholelotofitcomesandgoes,beginsandends.Everythingisbornanddiesinourownminds.Sowereflectthatbirthconditionsdeath.Birthanddeath;beginningandending.

Duringthisretreat,thiskindofreflectionishighlyencouraged:contemplatewhatbirthis.Rightnowwecansay:‘Thisistheresultofbeingborn;thisbody.It’slikethis:it’sconsciousanditfeels,there’sintelligence,there’smemory,there’semotion.’Allthesecanbecontemplatedbecausetheyaremindobjects;theyaredhammas.Ifweattachtothebodyasasubject,ortoopinionsandviewsandfeelingsas‘me’and‘mine’,thenwefeellonelinessanddespair;there’salwaysgoingtobethethreatofseparationandending.Attachmenttomortalitybringsfearanddesireintoourlives.Wecanfeelanxiousandworriedevenwhenlifeisquiteallright.Solongasthere’signorance–avijja–regardingthetruenatureofthings,fearisalwaysgoingtodominateconsciousness.

Butanxietyisnotultimatelytrue.It’ssomethingwecreate.Worryisjustthatmuch.Loveandjoyandallthebestinlife,ifweareattachedtothem,aregoingtobringtheoppositealongalso.That’swhyinmeditationwepractiseacceptingthefeelingofthesethings.Whenweacceptthingsforwhattheyare,we’renolongerattachedtothem.Theyjustarewhattheyare;theyariseandcease,they’renotaself.

Nowfromtheperspectiveofourculturalbackground,howdoesitappear?Oursocietytendstoreinforcetheviewthateverythingis‘me’and‘mine’.‘Thisbodyisme;Ilooklikethis;Iamaman;I

amanAmerican;Iam54yearsold;Iamanabbot.’Butthesearejustconventions,aren’tthey?We’renotsayingI’mnotthesethings;ratherwe’reobservinghowwetendtocomplicatethembybelievinginthe‘Iam’.Ifweattachtothem,lifebecomessomuchmorethanitactuallyis;itbecomeslikeastickyweb.Itgetssocomplicated;whateverwetouchstickstous.Andthelongerwelivethemorecomplicatedwemakeit.Somuchfearanddesirecomesfromthatcommitmentto‘Iam’–tobeingsomebody.Eventuallytheytakeustoanxietyanddespair;lifeseemsmuchmoredifficultandpainfulthanitreallyis.

Butwhenwejustobservelifeforwhatitis,thenit’sallright:thedelights,thebeauty,thepleasures,arejustthat.Thepain,thediscomfort,thesickness,arewhattheyare.Wecanalwayscopewiththewaylifemovesandchanges.Themindofanenlightenedhumanbeingisflexibleandadaptable.Themindoftheignorantpersonisconditionedandfixed.

Whateverwefixonisgoingtobemiserable.Beingaman,orbeingawoman,asapermanentbelief,isalwaysgoingtomakelifedifficult.Anyclassweidentifywith–middleclass,workingclass,American,British,Buddhist,TheravadinBuddhist–graspingtoanyofthesewillproducesomekindofcomplication,frustrationanddespair.

Yetconventionally,onecanbeallthesethings–aman,anAmerican,aBuddhist,aTheravadin;thesearemerelyperceptionsofmind.Theyareadequateforcommunication;butthey’renothingmorethanthat.They’rewhatiscalledsammuttidhamma–‘conventionalreality’.WhenIsay,‘I’mAjahnSumedho,’that’snotaself,notaperson;it’saconvention.BeingaBuddhistmonkisnotaperson–it’saconvention;beingamanisnotaperson,it’saconvention.Conventionsareastheyare.Whenweattachtothemoutofignorance,webecomeboundandlimited.That’sthestickyweb!We’reblinded;beingdeludedbytheconvention.

Whenweletgooftheconventions,wedon’tthrowthemaway.Idon’thavetokillmyselfordisrobe;theconventionsareallright.There’snosufferinginvolvedinanyoftheseifthereistheawakenedmindseeingthemforwhattheyare;theyjustareastheyare.They’remerelyaconvenience;expedienttotimeandplace.

Withtherealisationof‘ultimatereality’(paramatthadhamma),thereisthefreedomofNibbana.Wearefreefromthedelusionsofdesireandfear;thisfreedomfromconventionsistheDeathless.Buttorealisethiswehavetoreallylookatwhatattachmentis.Whatisitallabout?Whatissuffering,andattachmenttothe‘Iam’process?Whatisit?We’renotaskinganybodytodenythemselves;attachmenttotheviewofbeingnobodyisstillsomebody.It’snotamatterofaffirmationornegationbutofrealisation;ofseeing.Todothisweusemindfulness.

Withmindfulnesswecanopentothetotality.Inthebeginningofthisretreat,weopentothewholetwomonths.Onthefirstday,we’vealreadyacceptedinfullawarenessallpossibilities:sicknessandhealth,successandfailure,happinessandsuffering,enlightenmentortotaldespair.We’renotthinking,‘I’monlygoingtoget...,Ionlywanttohave...,Iwanttohaveonlythenicethingshappentome.AndI’vegottoprotectmyselfsothatI’llhaveanidyllicretreat;beperfectlysafeandtranquillisedfortwomonths.’Thatinitselfisamiserablestate,isn’tit?Instead,wetakeallthepossibilities,fromthebesttotheworst.Andwe’redoingthisconsciously.Thatmeans:everythingthathappensduringthesetwomonthsispartoftheretreat–it’sapartofourpractice.TheWayThingsAreisDhammaforus:happinessandsuffering,enlightenmentortotaldespair–everything!

Ifwepractisethisway,thendespairandanguishtakeustocalmandpeace.WhenIwasinThailandIhadalotofthesenegativestates–loneliness,boredom,anxiety,doubt,worryanddespair.Butacceptedastheyare,theycease.Andwhat’sleftwhenthere’snomoredespair?

TheDhammathatwe’relookingatnow,issubtle.Notsubtleinthesensethatit’shighup–it’ssoordinary,soverymuchhereandnowthatwedon’tnoticeit.Justlikethewaterforthefish.Waterissomuchapartofitslifethefishdoesn’tnoticeit;eventhoughit’sswimminginit.Sensoryconsciousnessishere,now.It’sthisway.It’snotdistant.It’snotreallydifficult.It’sjustamatterofpayingattentiontoit.Thewayoutofsufferingisthewayofmindfulness:mindful-awarenessorwisdom.

Sowekeepbringingourattentiontothewaythingsare.Ifyouhavenastythoughts,orfeelresentful,bitterorirritated,thennoticewhatitfeelslikeinyourheart.Ifwe’refrustratedandangryduringthistime,it’sallrightbecausewe’vealreadyallowedforthattohappen.It’sapartofthepractice;it’sthewaythingsare.Remember,we’renottryingtobecomeangelsandsaints–we’renottryingtogetridofallourimpuritiesandcoarsenessandjustbehappy.Thehumanrealmislikethis!Itcanbeverycoarseanditcanbepure.Pureandimpureareapair.Toknowpurityandimpurityismindfulness-wisdom.Toknowthatimpurityisimpermanentandnot-selfiswisdom.Buttheminutewemakeitpersonal–‘Oh,Ishouldn’thaveimpurethoughts!’–we’restuckagainintherealmofdespair.Themorewetrytohaveonlypurethoughts,themoretheimpurethoughtskeepcoming.Thatwaywemakesurewe’regoingtobemiserableforthewholetwomonths;guaranteeit.Outofignorancewecreatearealmforourselvesthatcanonlybemiserable.

Soinmindfulness,orfullmindedness,allmiseryandallhappinessareofequalvalue:nopreferences.Happinessisthisway.Miseryisthisway.Theyariseandtheycease.Happinessisstillhappiness;it’snotmisery.Andmiseryisstillmisery;it’snothappiness.Butitiswhatitis.Andit’snobody’sandit’sonlythatmuch.Andwedon’tsufferfromit.Weacceptit,weknowitandweunderstandit.Allthatarisesceases.Alldhammaisnotself.

SoIofferthisforyourreflection.

LoveandAttachment

VenerableSantacitto

ThefollowingteachinghasbeenadaptedfromasessionofquestionsandanswerswhichtookplaceduringaretreatledbyVenerableSantacittoatAmaravati,September1988.

"Probablytheeasiestwaytooutgrowourselvesisthroughtheresponseofcompassionateaction."

QUESTION:Couldyouspeakonthedifferencesandsimilaritiesofloveandcompassion?

ANSWER:Compassionisasensitivitytotheexperienceofsuffering,ordukkha:asensitivityofhearttothesufferingofothers.It’sa‘non-separation’fromourownheart’sresponseonsensingsufferinginanother.Andbecauseitisakindofsufferinginitself,itimpelsaction.However,sinceit’snotasufferingarisingoutofselfishness–thatis,fromourownsenseofseparateness–itdoesn’timpelblindaction.Intakingonebeyondoneself,theexperienceofcompassionisaverypowerfulopportunityforthearisinganddevelopmentofwisdom.Probablytheeasiestwaytooutgrowourselvesisthroughtheresponseofcompassionateaction.Loveisamoredirectlypositivequality.Withapositiveresponseofheartwethoroughlyacceptanother ’sreality,withanacceptancethatencompassesanyresistancewemightfeel.Againthereisthesenseof‘non-separation’,butthistimeitisinrelationshiptohappiness.Withlove,becauseitofteninvolveshighlypositivefeelings,onecaneasilybecomelostinit.Hencewehavetheexpression,‘Loveblinds.’Compassion,beingmoreintouchwithsuffering,tendstokeepusgroundedbetterthanthesometimeseruptiveenergiesinvolvedinlove.Onecanseehow,withoutcareandattention,lovecaneasilydriftfrombeingaselflesssensitivity,tobecominganattachment.Itslowlybecomes‘self-interested’.Thebestexampleofselflesslove–andweareallfamiliarwithit–istheself-sacrificingloveofamotherforherchild.Butitisalsoagoodexampleofhowattachmentcreepsin.Initsoriginalpurityofcompleteacceptance,loveisanextremelypleasantexperience.Butunlessweareveryclearaboutfeelingsof‘gettingsomethingoutofit’,attachmentdoesslowlycreepin.Andwhereattachmentarises,loveisblocked.Bylimitingouracceptance,thecompletenessoflovedisappears.Thoughcompassionmightn’tbeasconducivetoattachmentaslove,‘self’canstillgetinvolvedifwearenotcareful.Thatwhichmighthavebeencompassiontobeginwithcanturnintopity–‘feelingsorryforsomeone’–whichdoesn’tbridgethesenseofseparateness.Lookingdownonothersdoesn’thelpusgrowbeyondourselves.Ifwemaketheefforttointentionallycultivatelove,wefindit’saqualitythatcanbedirectedtowardsallpeople,includingthosewhowedon’tnecessarilyevenconsiderfriends.Insuchcases,ratherthanfeelingeuphoricecstasy,weexperienceasimplekindness,asortofgrandheartedness–awillingnesstocoexist.Wemustremember,however,thattalkingabout‘purelove’and‘purecompassion’isnotwiththeideaofcreatingabsolutes,buttohelpguideusinourpractice.Byrecollectinginthisway,wecancometoappreciatehow,thelessweallowpersonalgaintobecomemixedin,themoreallbeingsbenefit.

Q:Isdevotionanotherkindoflove?Canitbeaformofcultivatinglove?

A:Yes;Iwouldsaytheexperiencesofdevotionandloveareverysimilar.Wecouldsay,devotionisalovedirectedtowardssomeoneforwhomwefeelrespect.Itincludesasenseofgratitudealsoforthe

benefitsthatwehavereceived.

Q:Wouldyousaythatit’spossibletoexperienceadevotionalheartqualitywithoutahumanbeingastheobject–maybetowardsatree?

A:Yes;andtherealsoyouarefeelinggratitudeforwhatthetreegivesyoubyitsexistence.

Q:WhenIseenature,Iamsofullofgratitude,butthatseemstobeakindofattachment.Itrytoseetheattachment,butit’sdifficult.Someoneoncetoldme:‘Ifyougoonlikethis,youwillneverbefree.’[Laughter]Ijustlovetreesandbirdsandnature...andIfindI’mhavingtochange...Idon’tknowhowtodealwithit.

A:It’struethatsomeofthesepositivequalitiesofheartmaycomeundertheclassificationof‘attachments’,buttheycanbeprettydarnedhealthyattachments.Isometimesliketolookatthepracticepathasbeingsimilartoclimbingaladder;solongaswhatwe’reholdingontodoesn’tobstructourabilitytopullourselvesfurtherupwards,thenaso-calledattachmentmightbeservingausefulfunction.However,ifwe’reholdingontoahigherrungoftheladderbutwon’tletgoofalowerone,thenwe’restuck.We’vegotaproblem.Soholdingontosomethingthatiskeepingusfromgoingon,evenifit’spleasurable,isblockingprogress.

Q:Yes,butI’mnotsurethatIwantenlightenmenttobelikethat.[Laughter]

A:Eventually,wehavetoletgoofeverything–butintherighttime.Weshouldn’ttrytoforceourselvestoletgoofthings!It’sjustthatfromtimetotimelifehappenstopresentuswithopportunitieswherewecaneitherletgoornotletgo.

Q:Is‘lettinggo’anecessarypartofmeditation?

A:It’sentirelyuptotheindividual.Thereisnoneedtofeelthatyouhavetoletgoofyourdevotiontowardsnature.Butlateron,youmaybegintosensesomethingmorevaluableinyourlife,thedevelopmentofwhichcouldbeaidedbyamorebalancedrelationshipwithnature.Forexample,youmaybegintofeelagreaterneedforthepowerofequanimity,findingthatalwaysgushingoutwardstowardsnatureissomethingthatispreventingyoufromfurtherblossoming.Soyoumayrealisethatequanimityneednotbeanegationorrejection.It’smoreamatterofallowingtheappreciationofnaturetosettletoadeeperlevel.It’sstartingtorecognisethenaturewithinourselvesaswellasthenature‘outthere’.Generallythough,asfarastreesareconcerned,Iwouldsaytheyarearungoftheladderwhichpullsusup;especiallyinourmodernmaterialisticsociety.Toalargeextentwehavelosttouchwithourabilitytoreallybewithnature.We’veforgottenhowitfunctionstohelpustuneintoourinnernature.Rememberingthat,simplybeingwithnaturecanbeaverybeautifulstepping-uppoint.Appreciatingtreesandbirdsandexternalnature,definitelydoesn’thavetobeanobstacletogetridof.Wecanlearntousesuchappreciationasapointofbalanceinourlives–notonlyforourselves,buttosharewithothersalso.Thisissomethingweneedalotof.

Q:It’ssosadtohearpeoplealwayscomplainingabouteverything.Ifonlytheywouldjustwalkoutside...

A:Yes,wetendtogetlostintoourpersonalspaceandlimitthemind.Justwalkingoutsideand

openingupcanbeawayoflettingthingsfree.

Q:DoyouthinkthatthereissymbolicmeaningtotheBuddha’sgettingenlightenedunderatree?Maybeitmeansthatwecanlearnfromnature.Treescanteachushowtorefineourselves.Wecancometounderstandhowimportantitistogivebacktonaturewhathasbeentakenaway.

A:Thatisaverygoodpoint;theBuddhawasbornunderatree,enlightenedunderatree,anddiedunderatree.Andhesaidthatsittingundertreeswasagoodthingtodo.Hisrecommendationtohisbhikkhuswas:‘Therearethesetrees,go,sit.’Ourparticularmonastictraditionherecomesfromwhatisknownasthe‘foresttradition’ofThailand.There’sanemphasisinthistraditionwhichsaysthatifonereallywishestopractiseunderidealconditions,thentheforestsprovidetheseconditions.Intheirsimplicitywecandiscoveraninvaluablereflectionofourinnernature.Toalargeextent,AjahnChah’steachingswereinfluencedbyhisvastexperienceoflivinginforests.Manyofthesimilesthatheusedcameoutofthis.Hisownpracticewassimplyamatterofbeingatotallyopenandawarehumanbeinginnaturalsurroundings,watchingbothinwardlyandoutwardlytoseewhatwashappening.Outofsuchpracticecameaverydeepunderstandingofhimself.Buthewasn’ttrappedbynature.Whenheneededtogotothecity,hecoulddothatquitecomfortablywithoutyearningfortheforests.Hecouldmakethemostoutoftheforest,withoutbecomingdependentuponit.Ifwebecomeattachedtobeingintheforests–asmonkssometimesdo–thenthat’sasignthatthere’sstillsomethingtolearnfromnature.

OnHumility

VenerablePabhakaro

ThefollowingteachingisadaptedfromatalkgivenbyVenerablePabhakaroduringaretreatinScotlandinAugust1988.

"Ultimately,whatwearebowingtoisthehighesthumanpotentials–peace,loveandunderstanding."

WHENWESTOPTOINVESTIGATETHETEACHINGS,wecanseetheimportanceofpersonalresponsibility:oftakingresponsibilityforwhatwedo,whatwesay,andeventuallyforwhatwethink.Weseethepossibilityofdevelopingsomething–ofcultivatingourbody,speechandmind.Ipersonallyfeltveryattractedtothiswayparticularlybecausetherewasroomtodoubtandquestion.Iwasveryinspiredbythethoughtofnothavingtotakeanythingonboardjustbecauseitwaswrittendown;onewasbeingencouragedtoexplorethroughmeditationandself-enquiry.

NowI’minthepositionwhereIhavetheopportunitytosharemyexperience;toteach.ThewayIwastaughtandtrainedwastoopeninthepresentmoment,tothebestofone’sability,andspeakfromtheheart–tospeakfromone’sownexperience.Myintentionistomakeanoffering.Sometimesthisfeelscomfortableandoneisveryconfident.AtothertimesIhavetoquestionandreconsider:maybethat’snotwhatpeopleneedorwhattheycanrelateto.InsuchquestioningIalwaystrytocomebacktothisintentionandtolookwithanattitudeofopennessandhonesty,askingmyself:‘WhereamIcomingfrom?’

Honestytomeseemstobeoneofthemostbeneficialthingsthatweashumanbeingscandevelop.ItisoneoftheBuddhistPerfections–saccaparami–truthfulnessorhonesty.Whetherweconsiderourselvesspiritualorreligiousornot,ifwearen’thonestwithourselvesthenthereisadeceptionthatwepassontoothers.Itmaybeverysubtle,butifwedeceiveourselves,howcanwenotdeceiveothers?

WhenItrytobehonestIfeelhumble.Thereisafeelingofmeeknessandsinkingdownwithhumility.Now,reflectingonthesewords,inpopularculturewesometimessaythathumiliationisoneofthemostdegradingexperienceswecanhave–‘Thatwasoneofthemosthumiliatingexperiencesofmylife’–whichisverynegative.Inonesenseitisthelowestofthelowtobeputdownphysicallyorverbally;especiallyverbally,assomethingsomeonesayscanmakeusfeeldegradedandbelittled.Usuallythefeelingthatcomesupwhenthishappensisrevenge:‘I’vebeenmadeafoolof,I’llgetthem!’Whatisreallyhappeninginthatsituationisthategoisbeingthreatened.Allourdefencemechanismsaretriggeredintoakindofredalerttodefendourselves.

Inthereligiouslife,however,wetalkabout‘developing’aqualityofhumility,because,bytakingapositiveattitudetowardsit,wecanturnsituationsaroundandgrowfromthem.Maybeyouquestionthis,thinking:‘Wouldn’tthismakeusweakandservile?’Butit’snottosaythatwehavetoleteverybodywalkalloverus:thatwelieproneonthestreetandletpeopletrampleonussowecanbehumiliatedandthereforebecomehumble.Ratherweseehowwecanrefrainfromreactingorover-reactinginsituationsbylearningtolaydownourprideandopinions.

Considerwhathappensifwedon’treactwhensomeoneverballyattacksus.Whatthey’reusuallylookingforissomesortofreactionthattheycanfeedon.It’slikepractisingtennisandhittingaballagainstawall;youcandoitbecausethere’sareaction.Ifsomeonethrowsverbalabuseatusandwedon’treactwithaversion,aggression,oranything,butjustabsorbit,thenitdeflatesandfizzlesout.Whenthishappensinourdaily-lifesituations,trytoseehowwecanmovetowardsnot-reactingbyjustbeingabletoabsorb.

ItrytopractisethiswhenItravel,althoughit’snotusuallyverbalabusethatIreceive–eventhoughpeoplecansometimesyellsomethingonceyou’vepassedby.It’samoresubtlephysicalreactionthatonefeels,anaggressiveenergythatyousensewhenpeoplewalkby.Whenthishappens,myinstinctivereactionistomeetitwithaggression,butwhatItrytopractiseissimplyabsorbingthataggressiveness.It’sincrediblewhatthisdifferentattitudedoestoone’sphysicalandmentalstate.Itchangesfromatighteningoftheabdomenwithclenchedfistsreadyfordefence,toasofteningandabsorbingreception.Sothisisawayoflearningtousethesesituationsandenergiesskilfully.Itresultsinafeelingofhumility.

MostofmylifeI’vebeenamongstthebiggestandthestrongest,havingtoliveuptoanimageofbeingsixfootthreeandweighing200pounds,sothere’sneverbeentheproblemliketheweeladshadofalwaystryingtoprovethemselves.Softeningthatimagefeltveryforeign,especiallywheneverythinginsidemewassaying:"Puffoutyourchest,bulgeoutyourarmsandbeaman."Butwhetherwe’relarge,middlingorsmall,practisinglikethisisdifficult.

ThisiswhyIfindthereligiousformaverybeautifulthingtohave.Itgivesoneaskilfulmeanstoworkwith.Wehavedevotionalpracticeslikebowingandchanting.Ofthese,oneofthemostdifficultisbowing.Nomatterwhatwebowtowards,itdoesn’tcomenaturallyforus;there’sagreatdealofresistancetodoingit.Alotofitcomesfromourconditioningaboutbowingtoidols.Butreally,whatisitthatdoesn’twanttobow?

InmyownpracticeIrecognisedquiteearlyonthisresistancetobowing.IwasfortunateinmeetingVenerableAjahnChah,amanwhomIconsideredtobeagenuineMaster.Itwasquiteeasytohumblemyselfandbowathisfeet.Notbecausehesaid:‘Bowatmyfeet,’butbecausethatwastheformandIwantedtodoit.Itwassonicetotakethislargeframeandprostrateitonthegroundinsteadofstandingtall,thinking:‘Hey!lookatme;ain’tItough.BigMeanME.’Ifeltasofteningtakeplace,andputtingitonthegroundbroughtagreatjoyintomyheart.

Thosenotfamiliarwithourwaymayfinditdifficulttounderstand.InWesternculturewetendtoformstrongopinions,oftenjudgingimmediatelybytheappearanceofthings.Visitorscometothemonasteryandseethosewhohavebeenaroundforanumberofyearsbowingandactinginahumbleway,andmaythinkthatwesystematicallybrain-washpeopleandareouttoboostouregos.Itmightlooklikewehavewhippedandbeatenthemintodoingthesethingsandtheyappeartobeservile.Tobehonest,whenpeopleactuallybowtome–asistheThaicustom–itbringsupafeelingofwantingtolowermyselfinasimilarway,soIbowinreturnwithmyheart.It’slikethehandgestureofanjali(bringingone’spalmstogether)whichcomesfromtheIndiantraditionandmeansNamaste:‘IreveretheHighestorDivinitywithinyou.’HereintheWest,especiallyAmerica,youholdoutyourhandandgivetheotherguy’spawabigsqueeze:‘Howareya!Gladtomeetya!’NowIfindanjalianicergesture.

AnumberofyearsagowehadanEnglishTibetannunstayingwithusatAjahnChah’shome

monasteryinThailand.OneeveningAjahnChahwentovertothenuns’communitytoofferateaching.Heaskedmetocomealonginordertodothetranslatingforherbenefit.AfterhehadfinishedtalkingandIhadtranslated,westayedonforawhileansweringquestions.

Earlierintheday,AjahnChahhadobservedthenunasshewascircumambulatingthemainUposathaHalldoingfull-lengthTibetan-styleprostrations.Henowaskedherifshewoulddemonstrateitforusandtheothernuns.Afteragreeing,shestoodup,requestingplentyofroom,andexplainedeachactionasshewentalong.Sheshowedhowthehandgesturemeantanofferingoffirstone’sbody,thenspeech,andfinallyone’smind.Continuing,shemovedherarmsouttothesideandovertheheadinawidesweepingmotion,symbolisingtheinclusionofallsentientbeingsintheact.Onceshewascompletelyproneonthefloor,thearmsandhandsdidasweepingmotiononemoretime,withthehandsfinishingoverthebackoftheheaddirectedskywardsinanjali.Asshelayproneforthesecondtimeandherhandscameovertheheadinthefinalgesture,AjahnChahpointedandexclaimed:‘Thatissurrender!’I’llneverforgetthat.Hewasemphasisingthebeautyinthephysicalgestureof‘Igiveup.Isurrender.’Ifseenwithproperunderstanding,it’sthemosthumblebodilyexpressionofhumandevotion.Eventhemostproudandego-centredpersoncannotdenythat.

SointhemonasteryIcanbeasticklerfortrainingthenewmonksinproperbowing,andhavebeenknownonoccasionstogivepeopleahardtimefornotdoingitcorrectly.Wetraininitbecauseit’sawayofstopping:takingtimetocollectandcomposeourselves,learningtoputourheartsintoit.Ultimatelywhatwearebowingtoisnotagoldenimagebutthatwhichitsymbolises–thehighesthumanpotentialsofpeace,loveandunderstanding.

EachnightbeforeIbeddownIbowsixtimesandagainfirstthingonarising.Itdoesn’tmatterwhereIam,Istilldoit.WhenIstayinpeople’shousesIstillbow,whichisalwaysaninterestingreflectioniftheroomtheyoffermehaspostersonthewallsofcelebritieslikeBoyGeorge.WhetherthereisanimageoftheBuddhaornotmakeslittledifferenceifwearehumblingourselvestotheHighestQualitywithin.Thisissomethingthateachofuscanworkon.

Whetherwewishtousetheseformsandtraditionsornotisourownchoice.Theyarehereforourbenefittobeusedskilfully.WhenInoticepeoplenotbowingIdon’tgetupset,Ijustfeelabitofsadness.WhenIseeyoudoingitthisbringsagoodfeelingtomyheart.Iknowhowdifficultitis,butbecauseyouarewillingtoworkwithit,it’sveryuplifting.Thisiswhatmakesthestruggleofcultivatinghumilityworthoureffort.

RespondingtoPain

VenerableKhemadhammo

ThisarticlewaspreparedbyVenerableKhemadhammoattherequestof‘Caduceus’magazineandappearedintheirDecember1987issue.

"Insightpracticeuseseverything;itturnseverythingtoanadvantage."

PAINANDSUFFERINGAREONLYTOOWELLKNOWNtorequiremuchofanintroduction.Sufferingdescribestheexperienceofvaryingdegreesofdiscomfort,andpainisthealarmwhichforcesustoattendtothatdiscomfort.Neithertheexperiencenorthealarmarepleasantand,naturally,wewouldallpreferaworldinwhichneitherexisted.Thesearchforperfecthealth,orforasystemwherebyperfecthealthmightbeattained,isaresponsetothiswishforamoresatisfactorystateofaffairs.

Letusthinkofahouseinwhichmanyimportantandvaluableobjectsarekeptandwhichisequippedwiththeverylatestelectronicalarmsystem.Whileallisleftundisturbedthesystemremainsquiet.Theremaybetheminorirritationofhavingtocheckandmaintainitanditmayoccasionallyraiseafalsealarm,butessentiallyitissilentandofnotroubletotheowner.Thensuddenly,quiteunexpectedly,aftermonthsoryearsofinactivity,oneiswrenchedfromone’sslumberbythesearingpainofbells,sirensandflashinglightsandoneknowsthatsomethingiswrong–one’streasureisbeingplundered.Howdoyourespondtothat?Somepeopleturnoverandgobacktosleep;somereachforthebottle,anddrugthemselvesintooblivion;somepanic;andsomequietlysetaboutdealingwiththeintrusion.Thelastistheproperresponsetopain.

Nowtherearetwobasicapproaches:youcanfighttogetyourvaluablesback,theintrudercapturedandremoved,thestatusquorestoredandthealarmreset;oryoucantrytoacceptandunderstandwhathashappened.Ifyouonlydotheformer,thebestyoucanachieveissimplytogetbacktowhereyoustarted,butwithlesssecurity.Despiteyourefforts,yourattachmentshavebeenthreatenedanditcouldhappenagain–you’venotonlygainednothing,butyou’relosingground.Conversely,ifyouchoosethelatterresponse,you’reboundtobenefit.Youmaynotrestoreyourpossessions,butyouwillbeencouragingahealthyattitudewhich,iffullydeveloped,willmeanthatneveragaincanalarmbellsspoilyourrepose.Tempting,isn’tit?

MyBuddhistmonastictraining,whichhasincludeddetailedcontemplationofthebody,hasledmetohavelittlesympathywithhealthregimes,specialdietsandthelike,andinthepastI’veoccasionallyenjoyedtweakingafewattachmentswithdietaryadvicebasedonplentyofjamdoughnuts.TheBuddhahaspointedoutthatitissheerfoolishnesstoclaimthatone’sbodyishealthyevenforamoment–inthisever-changingphenomenon,thereisalwayssomethingnotquiteright.Nevertheless,youwillfindthattheBuddhaisreferredtoasthe‘peerlessphysician’,whoseconcernisthecureofallgreed,hatred,anddelusion–theendingofrealsuffering.

Thatanalogyisfrequentlyplayedonandextended.AttheopeningceremonyofTheForestHermitage,oneofourmostseniormonkstookitupagainandcomparedthisplacetoasmallhospital,withmyselfasthehousesurgeon.WhatIamsaying,then,isthatthereishealthandHealth:

theformerhasitsplace,butinthelongrunisfutile;whilethelattermustsurelybecomethepurposeofliving.

Ofcourse,byallmeanstakecareofyourbody,butreflectthatwhateveryoudoitmaystillbeeasilybrokenandonedayitissuretodie.Ofthetwo,ahealthymindisofmuchmoreusethanahealthybody.Ifyou’reinwondrousphysicalshape,butyourmindisdisordered,you’reinbadtrouble.Butifyourbodyiswasted,eatenupwithdiseaseorotherwisebeyondrepair,andyourmindisbrightwithwisdom,you’llbeallright.

Let’sgobacktotheanalogyofthehouse:tositinyourhouse,jealouslyguardingitscontents,polishingandimprovingthealarmsystem,equateswiththeordinaryhealthofthespecialdietsandfitnessregimes;tounderstand,todevelopahealthyattitude,isrealHealth.RealHealthisworthyofus.Itcomesthroughfacinguptolife,includingpainandsuffering,observingit,investigatingitandcomprehendingitsnatureanditssource.Ithinkit’softenobviousthatthosewho’vesufferedhavegrown;butwemustbecareful,asit’snotnecessarilythecase.It’snotpainalonethatgeneratesthegrowth,it’showyouviewanduseyourexperience.Youmusthavetheproperresponse–thenandonlythen,willwisdomemergeoutofsuffering.

Irememberbeingtoldoncebyanexperiencedburglarthatheenjoyedthechallengeofanelaboratealarmsystem;andIsuspecthemightalsohavesaidthatwheretherewasanalarm,heknewtherewassomethingworthhaving–andthemorecomplexthealarm,themorevaluableanddesirablewerethethingstosteal.Thinkaboutit:ifyouhaven’tgotanythingorifyouhavenoattachmenttothingssurroundingyou,youdon’tneedanyprotection.Ifthey’rethere,fine;ifthey’renotthere,fine!Andyousitundisturbed,contentwiththingsastheyare.Ahealthyattitude,then,isfoundinamindthathasmaturedandgrownoutofdesireandattachment–themindiscoolandtherearenomorealarmstoring.Inotherwords,thereisnomorepainandsuffering.

TheBuddhareferredtotwelvekindsofsuffering,whichmaybereducedtothree,andultimatelytoone.Thetwelveare:birth,decay,death,sorrow,lamentation,pain,grief,despair,associationwiththeunpleasant,separationfromthebeloved,nottogetwhatonedesires,andtheFiveAggregates.Reducedtothree,thereare:theordinarysufferingofachesandpains,thesufferingdependentonimpermanence,andthediscomfortofattachmenttotheFiveAggregates.Reducedtoone,itisconditionedexistenceorjusttheFiveAggregatesthatissuffering.

Mostofthisisquiteobvious,butperhapsI’dbetterenlargeonthesemysteriousFiveAggregates,whichishowBuddhismanalysesaperson.Theyare:Form,Feeling,Perception,HabitualTendencies,andConsciousness,noneofwhicharestable,lastingorpossessedofanyinherentself-hood.Wesometimesrefertothemasapsycho-physicalprocess.Formobviouslycorrespondstothebody:itisjustmatter,numerousparticlesvibratingtogether,intheprocessofbecomingandbreakingup,butwithoutanyabilitytoknowanobject.Theremainingfour–feeling,perception,habitualtendenciesandconsciousness–correspondtomind,andarecapableofknowinganobject.TheseFiveAggregatesarealldependentonotherthings,andexistininterdependencewitheachother;asahumanbeing,youdon’thaveonewithouttheothers.Togethertheycreateaformation–aformation,which,likethatofgeeseoraircraftinthesky,iscontinuallyinastateofformingasthecomponentsinteractandrespondtoconditions.

Thusmindaffectsbodyandbodyaffectsmind.Thisformationarisedependentonconditions,itgrowsordevelopsaccordingtoconditionsandpersistswheretheconditionspersist.Forexample,

sight-consciousnessorseeingandthepleasureorpain,perceptionandothermentalfactorsthataccompanyaconsciousness,dependontherebeinganobjecttobeseen,eyesandacontactbetweenthetwo.Youdon’tseewithouteyes,youdon’tseewhat’sbehindyouandyoucan’tseeanythingifthere’snothingtobeseen.Ifyoudevelopawarenessandthemeditationthatproducesinsight,youwillseethatyourworld,theentirerangeofyourexperience,isjusttheFiveAggregates;andthatsufferingdependsonyourattachmenttothem–anunhealthyattitude.

Ourexperientialworldisacomplexplayoftheseaggregates:consciousness,restingonitsphysicalbase,arisewherethereisanobject,andisalwaysaccompaniedbyfeeling(liking,dislikingorindifference),andperception(recognisingandmarkingtheobject),aswellasavarietyofotherhabitualtendenciesthatcolourtheexperience.Thisallhappenssoquicklythatanillusion,analogoustothatproducedwhenstillpicturesorsoundvibrationsarerunatacertainspeed,results.Thisistheillusionofself.

Tobeaware,youwillneedtoslowdownandwatchyourselfcarefully;thenasyougoonyouwillperceivethatthephenomenathatflowunceasinglybeforeyouhavenointrinsicsubstance,areconstantlyonthemove,andthattotrytoattach,grasporrejectthemisboundtobefrustrating.Watchingtheprocessionofthoughts,feelingsandotherexperiences,selfbeginstodropoutofthepictureandattachmenttoselfiscorrespondinglyreduced.Thereisashiftinattitudeandadisengagement.Youarebeginningtoseethingsintheirtruenature.Thisinsightaccumulatesandthisishowwisdomisestablished.Understandingthewaythingsare,thereiscontentment;youneitherwantthemtobeotherwisenorareyouattached–thus,ahealthyattitude.

Inhisfirstsermon,theBuddhaspokeofFourNobleTruthswhichhehadtounderstandfully,workwithandrealizebeforehisattainmentofenlightenmentwascomplete.Theyare:suffering;craving,theoriginofsuffering;theendofsuffering;andthewaytorealisetheendofsuffering.Buddhisttherapyisessentiallyaresponsetosufferingandthecompletemethodincludesmorality,mentaltrainingandwisdom.

Forus,meditationistheprincipalexerciseinmentaltraining,andmeanstheprocessofcalmingandclarifyingthemind.Ifyoucanimagineapreciousjewelatthebottomofalake:whenthewatersareturbulent,whippedupbytheviolenceofthestormandtheconfusingpatternsofthewind,there’snochanceofyourbeingabletolookoverthesideofyourboatandadmirethebrillianceofthatjewel.Thewater ’sstainedwithmudandsand,frothingandtippingyourboatthiswayandthat,andthejewelistotallyobscured.Butwhenthestormisoverandthewatershavebecomecalm,andthemudandsandhassettled,thenwithoutdifficultyyoumaypullacrossthelakeandlookingovertheside,bedazzledbytheluminousintensitythatnowshinesforthunobstructed.

Inthesameway,theconfusedandturbulentmindobscuresone’sinherentwisdom.Ofcourse,workingwiththemindisnotquiteassimpleastheanalogyofthejewelinthelake.Afterall,theabsenceofwisdomencouragestheturbulentmindandwecannotaffordtositbackandwaitfornaturetotakeitscourseandthemindtoquietenofitself.But,nevertheless,thetrainingiscomposedofconcentrationandinsight,orcalmandclear,whichworkingtogethersupporteachother.AttheForestHermitagethegeneraladvicethatIgiveistocalmthemindbyconcentratingonloving-kindness;followedbythepracticeofvipassana,orinsightmeditation,whichisdevelopedthroughthecultivationofmindfulness.

Whensittinginmeditation,youwillexperiencepain.Itmaybepinsandneedlesorachingknees,orit

maybeanunpleasantthoughtormemory.Thewayyouuseitdependsonwhetheritisconcentrationorinsightthatyouareemphasisinginyourpractice.Inbothcasesthepainisrecognised,butwhensimplytryingtoconcentrateandcalmyourmindyourdutyistoavoiddwellingonthatpain,byreturningtoyourmeditationsubjectwithgreaterandmoreintenseconcentration.

Usingtheloving-kindnesspractice,itmaybehelpfultoviewthepainwithloving-kindness;thissoftensyourattitudetothepainandbringsyoubacktoyourmeditationsubject.Youruseofthepainintheconcentrationpracticeissimplyasaresistance.Youwillappreciatethatworkingagainstresistancesbringsenergyandsharpensyourattitudetowhateveryouaredoing.Pleasebequiteclearthatthisisnotacaseofrepression–youdonottrytodenyyourpainnorevengetridofit–yousimplyconcentratewithgreaterintensityonyourmeditationsubject,spurredonbytheresistancethatyourpainhassetup.

Whendevelopinginsight,however,youuseyourpainbybeingmindfulofitandwatchingit.Theinsightpracticeisessentiallyoneinwhichaconcentratedawarenessisdeveloped,witheachandeveryexperiencebeingsubjecttoabareknowing.Therearevarioustechniqueswhichhelpthisprocessanditisbesttofamiliariseyourselfwithsuchapractice,ifitinterestsyou,underproperguidance.Assoonaspainisseeninthiswayitlosesitspower.Sometimesitdisappearsaltogether,butifnot,assoonasyoustartrelatingtoitasjustfeeling,onlysensations,yourelaxandthediscomfortreduces.Youthenstarttoexamineitandyouwillfindoutthatit’snotPAIN,notastaticthing,butratherashifting,ever-movingsuccessionofexperiencesthatflowintoandoutofeachother.Youarenowonthewaytorealisinginsight.Asyouworkwithpaininthisway,soyoucopewithitbetterandyoulearnfromit.Yourpaincanteachyouagreatdeal:youwillseethatitisneverstillforaninstant,thatyoucontributetoitthroughyourfearanddislikeofit,thatyouevenattachtoit,andthatlurkingbehinditisthatignorantmindthatalwayswantsthingstobeotherthantheyare–theunhealthyattitude.Suddenlysuchawfulnessisbeingturnedtoyouradvantageandyou’rewinning.

Thisisthewonderfulthingaboutinsightpractice;ituseseverything,bringseverythingaliveandturnseverythingtoadvantage.Whateverarises,itisyourdutytoobserveitwithbareattention.Notdoinganythingwithit,notgivingintothemindofdesireandwishingitwereotherwise,butcontentwiththingsastheyare,mindfulandwatchful.Indailylifetoo,bemindful,watchfulandcontent.Thingsareastheyare,theycan’tbeotherwise.Theymighthavebeen,butthey’renot.Theyareastheyare.Inthefutureitmightallbedifferent,butrightnowit’sasitisandit’swonderful.Thepresentisallwereallyhaveandherewewillfindwisdom.Sogiveupthatgainingmind,restcontent,bemindful,andunderstandingthetruenatureofthings,bepossessedofahealthyattitude.Letgoandbehappy.

Happiness

VenerableJagaro

ThefollowingteachingbyVenerableJagaroisadaptedfromaFridaynightDhammatalkatthePerthVihara,7thJune1985,inresponsetothequestion,

‘Whatishappiness?’

"Throughenlightenment,yougainnothingatall:thebigdifferenceisthat

thereisrealandlastinghappiness."

HAPPINESSISSOMETHINGCLOSETOTHEHEARTofeverybody.Weallwanttobehappy.Happinessinthenormalsensemeansthatyoualwaysgetwhatyouwant,whenandhowyouwantit.Thisisverydifficult,becausesomanythingsarebeyondourcontrol:theweather,one’sappearance,health,relationships,one’smeditationsomanythingswecannotcontrol.One’sstrivingforworldlyhappinessseemsconstantlyhindered.Whereisthishappiness?Howcanwepossiblybehappywheneverythingisinthisstateofuncertaintyandconstantchange?Wemayspendallourlivesseekingitandfindingdisappointment.Ifyouareafortunatepersonwithgoodconditioningandpositivestatesofmind,youmaybehappymostofthetime.However,thereisalwaystheoppositewhenthingsarenotasyouwantthemtobe,whentheminddoesn’tdowhatyouwantittodo,whenpeoplearenotasyouwantthemtobeandnaturallytheoppositeemotionsandfeelingswhichwecallunhappinesswillarise.Unhappinesshastobetheresolongasthereishappiness.

ItislikeNasrudin,thewisemanwhoactedlikeafool;ormaybehewasafoolwhoactedlikeawiseman.Hewassittingwiththisbigbagoflittleredchilliesveryhot!Tearswerestreamingdownhisfaceandhewaspantingandcryingandeatingchillies.Anoldfriendcamebyandasked,‘Nasrudin,whatareyoudoingthereeatingallthosereallyhotchillies?’Nasrudin,betweengaspsforairandwipingawayhistearsandblowinghisnose,managedtosay,‘I’mlookingforthesweetone.’

Andsowecontinuallylookforthesweetone,continuallyseekhappinessintheconditioned,andwehaven’tfoundasweetoneyet.Evenwhenyouaregettingwhatyouwantmaybeyoucanbe90%happy,butstillthereisthatatthebackofthemindthatisalittlebitconcerned,alittlebitafraid,alittlebitpossessive.Underneathyouknowitcan’tlast!Thatnaggingfearleadsustoaspiritualpath,toseekanalternativesourceofhappiness.

InBuddhismwearestrivingforadifferentsortofhappiness.Doyouthinktherecanbehappinessandjoyinthemindwhichisself-contained,independentofallconditionsandperceptions,completelyindependentofanythingwhatsoever?ThisisthehappinessoftheBuddha.ThisisNibbana,thehappinessofEnlightenmentandnon-attachment,thehappinessofnolimitations,thehappinessofnoself.

Whenyoustophavinganinvestedinterestinconditionsandresults,youarenotburdenedbyanything.Whenyouarenotburdenedthemindisatpeace.Itisnaturallyjoyfulandhappy.TheBuddhawasashiningexampleofthishappiness.FrommyownexperiencesofhavingmetmanygreatmeditationMasters,theysharethisqualityofinnertranquillity,despitetheinabilitytocontrolconditionsandevents.

WhenIwenttolivewithAjahnChah,atfirstIwasamazed,andthenIwasquiteupset,toseehowheranhismonastery.Iexpectedhimtohaveareallytightcontrolovereverything:keepthemonksinline,keepthelaypeopleoutoftheway,havearegulartimetable.AjahnChahdidn’tdoanythinglikethatatall.Thingswouldcontinuallychangeinthemonastery:sometimeswewouldmeditateinthemorning;sometimeswewouldchant;thenforamonthorsowewoulddoalotofformalpractice;thenwewouldworkcontinuallyflowingwiththeconditions.IbegantorealisethatAjahnChahdidn’tgooutofhiswaytocontrolandregulateconditions.Everybodywantedhimtohaveatimetable,buthejustneverkepttoit.Hewouldjustsitthere,andifpeoplecamehereceivedthem;heneverturnedthemaway.Iftheydidn’tcome,thenhewasperfectlyhappytobealone.Hedidn’tbothertocontrolevents,yetifIhaveevermetajoyfulhappyperson,itwasVenerableAjahnChah.Itwasn’tthathewasalwayslaughingalthoughhedidlaughalotbuthejusthadthisjoyabouthim,whateverhewasdoing.Hewasn’tseekinganythingfromanybody,wasn’ttryingtocontrolthingsinordertobehappy.

InBuddhismweareinterestedinfreedomthefreedomofnon-attachment.Wecarryaroundanimmenseburdenofattachmenttoeverythingweconsider‘me’and‘mine’,likeabigheavystoneonourshoulders.Whenawisepersonpointsouttousthatwecouldthrowoffthisburden,weregardthemwithsuspicion.‘Throwitoff?ThenIwouldn’thaveanythingleft!Icouldn’tdothat!’Thinkingtheywillbringushappiness,wecontinuetolugaroundourpersonalinvestmentsandselfintereststhisgreatbigheavyburden!TheBuddhataughtthatnothingisworthattachingto.Donotattachtoanything:thatwillbringtruepeaceandhappiness.Reflectontheprocessofwhatwecallsuffering:whatitreallyishowitarises.Onlythencanonebegintoappreciatewhatattachmentreallyis,whattheresultofattachmentis,andbegintoglimpsetheideaandthepossibleresultsofnon-attachment.

Attachmentissomethingwecreateinthemind.Whenweletitgo,webegintoexperiencethesilentemptymind.Thisstill,peacefulmindcanbefoundwhensittinginmeditation.Isitpossibletobringitalsointoourdailylives?Canweliveasordinarypeoplewiththisnon-attachment?Thereisonevitalfactorneededifwewishtoliveskilfully,andthatfactorismindfulawareness.Thisfactorofknowing,ofbeingpresent,isessentialifwewishtogobeyondourcontinualstreamofthinking,projecting,analysingandreacting.Itisdifficult,isn’tit?Withoutawareness,wearelockedintoourstaleconditioning,likeamonkeywithitspawstuckinthebiscuitjar.Allithastodotobecomefreeisletgo,butthisisjustwhatitwon’tdo.Actually,non-attachmentisnotsomethingyouhavetodo:allyouhavetodoisstopattaching.Thisisnaturalfortheenlightenedmind,anditisawarenesswhichmakesthisarealpossibilityinourlives.

TheBuddhataughtaPath,gaveusamethodofskilfulmeans.Meditationisthetooltohelpuswiththeprocessofbeingpresent,ofseeingattachmentandtensionsarising,ofknowingwhentorelaxandletgo.Thepracticeofmeditationisveryhighlyemphasised.Themoreyoubecomeaware,themoreyoucanbegintoexperiencetruepeaceandhappiness.Thereisnoneedtohaveanythingelse,noneedtoachieveanything.

ThroughEnlightenment,yougainnothingatall:allyoudoisgetridoftheextras;youjustputdownyourburden.Lifeisstilllife,therearestillrelationships,andthereisstillaction.Thebigdifferenceisthatyouareperfectlyatpeace,andthereisarealandlastinghappiness.

Soweshouldallmakeaneffortwithourpractice.Withoutmeditation,lifeisverydifficult,andprogressonthespiritualpathisveryhard.IonceknewaGermanwhoevenatthattimehadbeenamonkforfifteenyears,andIaskedhim,‘Doyoustillmeditate?’andhesaid,‘Yes,Imeditate

regularly.Idon’tthinkitispossibletoleadaspirituallifewithoutmeditation.’Ihavealwaysrememberedthat,andIhavealwaysreflectedonhowtrueitis.Withouttheabilitytocalmthemind,withouttheabilitytoclearthemind,withouttheabilitytosustainawarenessandreflectandobservethenatureofthemindandbody,itisnotpossibletodevelopinthespiritualdirectiontheultimatedirectionwhichenablesustoletgo,tostopseekinghappinessfromanythingoranybody.

WhatisImportant

VenerablePasanno

ThisTeachingistranslatedfromadiscoursegivenintheThailanguagebyVenerablePasannoatBuddhamonton(Buddhamandala)nearBangkokinSeptember,1987.ItwasofferedduringaweekofformalmeditationinstructionandpracticededicatedtoHisMajestyKingBhumibolontheoccasionof

his60thbirthday.

"Ifwearelackingtherichnessoftruthinourhearts,thenwhenwedieandtheycremateus,ourlives

willbeworthnomorethanthehandfulofashesweproduce."

THEBUDDHAOFFEREDHISTEACHINGTOTHEWORLDwiththeintentionofshowingawaytoknowTruth–Dhamma.Hislife-longgestureofrenunciationwasmadesowecouldpersonallyknowthisTruth.ThefactthattheseTeachingsarestillwithusshowsthattheyhavebeenputtogoodusebybothlayandordainedpeoplealike.Itisimportant,however,thatweunderstandtheneedforpersonalcontemplationoftheseTeachingsfortheirtruevaluetoarise.Withsuchpersonalcontemplation,ifitisright,wecancometosensethecompleteness,coolnessandcalmthattheyoffer.

AsaforeignerlivinghereinThailand,IfindlifeasaBuddhistmonkextremelybeneficial.Sometimespeoplevisitingourmonastery,WatNanachat,askmehowlongI’vebeenamonk.‘Overtenyears,’Itellthem.‘Isitgood?’theyliketoask.‘Ifitwasn’tanygood,’Ireply,‘whywouldIhavespentovertenyearslivingthisway?Icouldbedoingallsortsofotherthings.’ItisbecauseIpersonallyseethevalueofthisWaythatIliveit.

Withoutclearunderstandingoftheprocessesofourhearts,wecreateallkindsofproblems.Webecomehotandbotheredandaredraggedaboutbyemotionalstates.Fortheretobepersonalandglobalpeace,thesestatesneedtobeunderstood:thewaysoftheheartneedtobeseenclearly.ThisisthefunctionandvalueofDhamma.

IncontemplatingtheBuddhistWay,itisimportanttoseethatthereisabsolutelynoobligationorintimidationinvolved.Whetherwetakeitupornotisourchoice,wehavecompletefreedominthisregard–theBuddhaonlyofferedusanintroductiontothePath.Thereisnoexternaljudgecheckinguponus.Hepointedoutthatwhichleadstotruesuccess,toliberation,peaceandwisdom;andalsothatwhichleadstofailureandconfusion.Noexternalauthorityismakingabsolutestatementsaboutwhatisgoodandbad,rightandwrong,andnobodyisgoingtopunishusifourpreferenceisnottofollow.However,observethatthereisalwaysthatwithinourownheartsthatknowswhatwearedoing.

SoitisimportantthatweconsidertogetherhowtoactuallyusetheBuddha’sTeachingsandrealiseforourselvestheirtruevalue.WehaveallheardmanytimesabouttheFourNobleTruthsandTheEightfoldPath.Maybewehaveheardaboutthemtothepointwherewetakethemforgranted;wedon’tthinktheyaresoimportantanymore.ButtheseTeachingsareactuallyreferredtoas‘TheHeartoftheBuddha’sWay’.Throughouttheforty-fiveyearsofhisteachingtheBuddhaneverchangedorabandonedthem.

LastweekinourmonasteryIwasunabletodowalkingmeditationbecauseIhadsprainedmyankle.IwouldjointhecommunityforthesittingperiodandthenwhenitcametimeforwalkingIwouldgobacktomyhut.Imadeuseofthetimetogooversomeofthechantingthatwedo.ManytimesIwentovertheBuddha’sfirstDiscourse–theDhammacakkappavattanaSutta–whichcontainsTheFourNobleTruthsandtheEightfoldPath.AsaresultIdiscoveredmanyvaluablepoints.

LetusfirstconsiderthecontextinwhichtheseTeachingswereoffered.TheBuddhahadspentsixlongyearsstrivingtoseeforhimselftheTruth.Hehadundergoneanincredibleamountofhardship–notlikemeditatorsthesedays,whomakealotoffussifconditionsarenotexactlyhowtheywantthem.WhenthePerfectEnlightenmenteventuallytookplacehecarefullyconsideredexactlyhowtogoaboutsharinghisrealisation.Hewasthirty-fiveyearsofageatthetime,notoldandsenile–and,ashehadbeenbroughtupaprincehehadhadthebesteducationavailable.Hewasintheprimeofhislifeandfullycapableofarticulatinghisunderstanding.Sohewasn’tgoingtohandouttheTeachingstojustanybody.

Hedecidedthathisfivecompanionsduringthetimeofhisasceticismweremostsuited.Theyweretotallysincereintheirefforts,wellexperiencedandintelligent.Hethenspentseveralweekswalkingtowheretheywerestaying.Wheneventuallyhereachedthem,hegavetheTeachingsoftheFourNobleTruthsandtheEightfoldPath.SotheseTeachingsarenotcommonandinsignificant.

Thefactthatwehaveheardandtalkedaboutthemmanytimesmeansweruntheriskoftheirbecomingmeretheoryforus.However,ifweweretotalkinaworldlysenseaboutachievingsomething,wewouldunderstandthatitwouldofcourserequireeffort;likewiseinthecaseoftheEightfoldPath.Ifwemaketherighteffortthenrealisationcantakeplace.

Nowletusconsiderwhatwemeanby‘righteffort’.TheBuddhagaveanexampleofthrowingastickintoariver.Ifthatstickdidn’trunagroundoneithertherightbankortheleft,andifitdidn’tsink,thenitwoulddefinitelyreachthesea.Intermsofourpractice,theleftandrightbanksaretheextremesofclingingtopleasure–kamasukhallikanuyogo–andclingingtopain–attakilamathanuyogo.Notsinkingmeansnotrelinquishingeffort.Ifitwasn’tforbecomingcaughtinsensuality,indulginginnegativityandgivingupmakingeffort,wewouldreachNibbana–Peace.Thisisoneofthelawsofnature.AtrueappreciationandhonestaccordancewiththeWayshowsusthatitmustbelikethat.

TheEightfoldPathiscalledtheMiddleWay,whichmeansoureffortmustbeintherightamount.IfouractionsofbodyandspeecharenotinharmonywiththisWay;ifwearegettingcaughtupinseekingsensepleasureandreallyindulginginstatesofangerandirritability,thendefinitelyitisimpossibletoseethingsastheyactuallyare.

Wemustconstantlyendeavourtomaketherightkindofeffortorwewillenduplikethestick,andsink.Whenwearefeelingenthusiasticwecaneasilygiveourselvestothepractice.Butitcanalsohappenthatattimeswearetotallydisillusioned,eventotheextentthatweforgetcompletelytheoriginalconfidenceandfaithwehad.Butthatisnatural.Itislikeswimmingalongway;webecometired.Wedon’tneedtopanic;simplybestillforawhile.Thenwhenwehaveregainedstrength,continue.Justdon’tsink!Understandthatmuch:inaccordancewithnature,thatstatewillchange.Despair,ifthatiswhathasarisen,willpass.Justkeeppractising.Observingourmindsandseeinghowourattitudesarecontinuallychangingshowsusthatimpermanenceisnatural.

UnderstandhownecessarythiskindofcontemplationofDhammaisinourlives.Itislikenourishmenttotheheart.Ifwedon’thaveclearunderstanding,thenitisasifsomethingismissing.OftenpeoplewhovisitedAjahnChahwouldsaytheydidn’thavetimetopractise.They’dsaytheyhadtoomanycommitments.Hewouldaskthem:‘Doyouhaveenoughtimetobreathe?’Theyalwaysreplied,‘Ohyes!It’snaturaltobreathe.’

Isn’tcultivatingDhammaasimportantasbreathing?Ifwestopbreathingthenwedie.IfwearenotestablishedinarightunderstandingoftheTruthoftheWayThingsAre,thenalsowedie;wediefromthatwhichistrulygood,fromtrueeaseandtruemeaning.Ifwearelackingtherichnessoftruthinourhearts,thenwhenwedieandtheycremateus,ourliveswillbeworthnomorethanthehandfulofashesweproduce–andthat’snotmuch!WemustinvestigatehowtoliveinawaythattrulyaccordswithwhattheBuddhataught.Surelythenwecouldliveinharmonywithoutconflicts,difficultiesandproblemstoresolve.

Sila(morality)isthatwhichshowsusthisMiddleWay.Itpointstotheavoidanceoftheextremesofpleasureandpain–itmeansknowingtherightamount.WhenweliveintheMiddleWayregardingactionofbodyandspeechthenwedon’tcauseoffencetoothers;wedowhatisappropriateforhumanbeings.ThepracticeofformalmeditationistotrainourmindsandheartstostayintheMiddleWay.

Thesedays,manypeoplewhomeditatetrytoforcetheirmindstobeastheywantthemtobe.Theysittherearguingwiththeirthoughts;iftheirattentionwanderstheyforciblybringitbacktothebreath.ToomuchforcingisnottheMiddleWay.TheMiddleWayistheeasethatarisesnaturallyinthemindwhenthereistherighteffort,rightintentionandrightawareness.Whenpracticeis‘right’andthereiseaseofmind,wecansimplywatchthedifferentstatesthatariseandconsidertheirnature.Wedon’tneedtoarguewithanything.Arguingonlycausesrestlessness.Whateveremotionarisesiswithinthedomainofourawareness,andwesimplywatch.Whetherit’sjoyfulortheabsoluteopposite,allexperiencesarewithintheboundariesofourawareness.Wejustsit,watch,contemplateandrecognisethem;theywillnaturallycease.Whydotheycease?Becausethatistheirnature.Itisthisrealisationofthetruenatureofchangethatstrengthensandstillsthemind.Withsuchinsight(pañña)thereistranquillity(samadhi)andpeace.

TheBuddha’swisdomisknowingtherightamount.Itdoesn’tmeanknowingeverythingabouteverything,butknowingimpermanence,knowingsuffering,knowingselflessness.Thereasonwegetcaughtinseeingthingsasotherthantheyreallyareisourlackofwisdom.Withwisdomweknowhowtoletgo;toletgoofcraving,letgoofclinging,letgoofbeliefs.Weletgoofthetendencytoalwaysseethingsinrelationtoaself.

Whatwecall‘Me’ismerelyaconvention;wewerebornwithoutnames.Thensomebodygaveusanameandafterbeingcalleditforawhile,westarttothinkthatathingcalled‘meandmine’actuallyexists.Thenwefeelwehavetospendourliveslookingafterit.ThewisdomoftheBuddhaknowshowtoletgoofthis‘self’andallthatpertainstoit:possessions,attitudes,viewsandopinions.Itmeanslettinggooftheopportunityforsuffering(dukkha)toarise.Itmeansgivingoccasionforseeingthetruenatureofthings.

SocultivatingtheEightfoldPathdevelopswhatis‘right’forhumanbeings.Throughthepracticeofdiscipline,tranquillityandwisdom(sila,samadhi,pañña)wecanliveinharmony.Continuallybeingcaughtupinextremestatesistheresultofselfishness;ofnotknowingtherightamount;ofnotknowingtheMiddleWay.ThisEightfoldPathisajobthatweneedtodo.Ifdonecarefullyand

correctlytherightresultwillappear.

OnrecitingtheBuddha’sFirstDiscourselastweekIwasremindedofhowtheEightfoldPathactuallytakeseffect.Itsaysinthesutta:Cakkhukarani,ñanakarani,upasamaya,abhiññaya,sambodhaya,nibbanayasamvattati.WhichmeansthatthisPathfunctionsbyopeningthe‘EyeofDhamma’–cakkhukarani;‘givingrisetoinsight’–ñanakarani;‘givingrisetopeace’–upasamaya;‘givingrisetoknowingaccurately’–abhiññaya;‘toknowingfully’–sambodhaya;andto‘realisingperfectfreedom’–nibbanayasamvattati.ThisisthecompletePaththattheBuddhateaches.ItisaPaththat,whencultivated,openstheeyethatseestheDhamma,knowstheDhamma,andbecomestheDhamma.Thisistheeyethatseesthatanyconditionthatarisesalsoceases.

Inthescripturesweread,thatwhenthe‘EyeofDhamma’isopened,whenweseeclearlythewaythingsare,thenwe‘EntertheStreamofDhamma’.ItisonlythisknowledgethatarisesfromthepracticeoftheEightfoldpathwhichcausesdefilementstodiminish,bringspeacetotheheart,andeventuallyfreesusfromallsuffering.Thereforeitisofsupremeimportancetoallofus.TheEightfoldPathhasthisfunction–itissomethingthatreallyworks.

HowwepractisetheBuddha’sTeachingsdependsonhowweviewthem.Itdependsonwhatweconsiderashavingvalue.PleasedotrytoinvestigateandseethatyourlivesaccordwiththeBuddhaWay.

KindnessandInsight

VenerableAnando

ThefollowingtalkandmeditationinstructionhavebeentakenfromteachingsgivenbyVenerableAnandoonmettabhavana–meditationonkindness.

"...Breathingin,beingenergised;breathingout,wishingotherswell."

THEREISASTORYINTHESCRIPTURES(suttas),regardingaperiodintheBuddha’slifeabout20yearsafterhisenlightenment.Bythattimethemonasticcommunityhadgrownquitelarge.AndithappenedthatthemonkslivingaroundthetownofKosambibecameinvolvedinanargumentovertherules.Thedisputegotsointensethataschisminthecommunitywasabouttoform.ThisissomethingwhichtheBuddhaconsideredveryseriousindeed.Hearingofthesituationheimmediatelywenttowheretheywere,inanattempttore-establishpeace.Buteachtimehetriedtotalkwiththemonkstheydismissedhim.Theytoldhimto‘Abideinpeaceandinactivityhereandnow,’whichisaeuphemismfor‘Getlost!’

Afterafewattemptsatre-establishingconcordintheSanghaandbeingdismissedorignored,theBuddhaleft.

Hemadehiswaytoaparkwhereanotherthreebhikkhudiscipleswerelivingandpractising:theVenerablesAnarudha,NandiyaandKimbila.Nowthesethreediscipleswereallfullyenlightenedbeingsarahants.

WhentheBuddhaarrivedthemonksgreetedhiminthetraditionalmanner.Heaskediftheywerelivinginharmonyandcomfort;didtheyhaveanyproblemswithalmsfood?VenerableAnarudhasaid,‘WehavenoproblemsLord.Indeedwearewellsupportedandliveinharmony.’TheBuddhaasked,‘Howisthisso?’Anarudharesponded,sayinghowheconsidereditagreatblessingtohavesuchcompanionsandthathehaddecidedtogiveuppersonalpreferences;hewoulddowhatwasconducivetoharmonywithinthecommunity.TheBuddhapraisedAnarudhaandaskedfurther,‘Doyoulivediligently?’Anarudhasaid,‘YesLord,wedo.’AndtheBuddhaasked,‘WhatisitthatyoudoAnarudha?’

Anarudhadescribedbrieflywaysinwhichtheytookcareofeachother.Forexample:thefirstonebackfromthealms-walksetoutthematsforsittinguponandwouldseethatthebowlsfordrinkingandwashingwereinplace.Andafterthemeal,thelasttofinishwouldputeverythingawayandcleanup.Theyhelpedeachotherfillthejarswithdrinkingwaterandalsocarrywaterforthetoilets.

OnceaweektheysatupallnightdiscussingtheDhammaandpractisingmeditation.Butthemostsignificantpoint,anditisemphasisedseveraltimesinthissutta,iswhereAnarudhasays,‘Idwellwithaheartofloving-kindnessformycompanions,bothinpublicandinprivate.Mymindisattunedtotheirs,totheextentthatthereisonlyonemind.’Theothertwobhikkhuswhenasked,respondedinthesameway.TheBuddhaagainpraisedandencouragedthemtocontinue.

It’sinspiringtoseehowperfectlyenlightenedbeingsfoundthatthepracticeofmettaorloving-

kindnesswaswhatbroughtharmonyandpeace.Itwasmanifestintheworldbytheirbeingsensitivetotheneedsofthosetheylivedwith.Evenfromtheperspectiveofanarahant,mundaneandobviousgesturesofhelpareveryimportant.Thesearethethingswhichleadontoconcord.I’vefoundreflectingonthisquitehelpfulovertheyears.

Alsointhesuttasitmentions‘elevenbenefits’frompractisingmettabhavana.Thefirstbenefitisthatonefallsasleepeasilyandcontented.Thesecondisthatonewakeseasily,contentedandhappy.Thethirdisthatoneislovedbyotherhumanbeings,andthefourthisthatevennon-humanbeingsloveone.Andthereisalistofalltheharmfulandpoisonousthingsfromwhichoneisprotected.Alsoit’ssaidthatmettabhavanamakesthemindeasilyconcentrated,andthatthefaceofonewhopractisesmettaissereneandradiant.Thetenthbenefitisthatonediesunconfused.Theeleventhbenefitstatesthatifonehasnotpenetratedwithinsightthenatureofthemind,thenthepowerofmettabhavanawillbringaboutbirthintheheavenlyrealms.

Averysignificantthingaboutthispracticeformeisthetoleranceforoneselfthatdevelops.Someofthequestionsaskedonthisretreatindicatethatpeoplearestillbeingtrappedbythesameoldsyndrome,thestrugglewithnotwantingwhatis.Wesetupwhatwelikeagainstwhatwedislike.Thoughtsandfantasiesbecometheenemythatwhichwefeelwehavetogetridofandescapefrom.

Howwereactineachcasedependsonthenatureoftheparticularcondition.Ifweperceiveitasthreatening,thenwetrytorunawayfromit.Whenfeararises,forexample,wealwaysreactwithwantingtogetaway;wewanttogetsomespacebetweenusandit.And,ofcourse,assoonaswedothat,weempowerthatcondition,wegiveitlife.Anditstayswithusanddisturbsusuntilwestopreacting.

AsaresultofwhathappenedtomeinVietnamIhavesufferedfromwhattheycall‘post-traumasyndrome’.They’vedonetestsonVietnamveteransandfoundthatalotofthemhavethisparticularanxietyreactionasaresultofpasttrauma.Nowit’sverynicehavingalabelforit,butthatdoesn’tmakeitgoaway.Iknowfromyearsofexperiencethataslongasthereisresistancetofearthenithaspoweroverus.Mettabhavanaiswonderfulwhendealingwithsuchconditions.Webecomelessadamantabouttryingtogetridofthem.Thereisawillingnesstobefriendthemandtoseethattheyarejustfeelingsweareexperiencingeventheugly,gruesome,terrifyingaspectsofthemind.

So,forseveraldaysnowwehavebeenpractisingwith‘MayIbewell,mayothersbewell,’andperhapsyouhavenoticedthatafeelingofgoodwill,ofmetta,beginstoarise.Whenthatfeelinghappens,wecanletgoofthethought‘MayIbewell...’andpaycloserattentiontothoseactualfeelings.Thenwecantakeitastepfurtheranddirectthosefeelingsoutwards;radiatefeelingsofgoodwill.Thatword‘outwards’isusedquitecarefully.Onecanexperiencefeelingsofloving-kindnesspervadingalldirections,fillingourworldwithfriendliness,withcare,withlovingconcern.Thatwhichwaspreviouslytroublesome,suddenlyinthosemomentsisnot.Andoveraperiodoftime,ourattitudestowardsourselvesslowlychange.Thereisgreaterpatienceandmercifulself-forgiveness.Inthisway,mettabhavanacanbeusedasaskilfulmeansforcalmingthemindandclearingourattitudes,toprovideasuitablebaseforthepracticeofvipassana,insightmeditation.

WhenIwaslastinThailandatWatPahPong,IhadaconversationwithAjahnLiam,whoisnowtheabbotthere.Weweretalkingaboutpractice,andhementionedthatmettabhavanahascertainlimitations.Oneisthatwecaneasilybecomeattachedtoit,andtherebycreateanobstacle.Thereisnoquestionaboutthebenefitsofthispractice,butsometimespeoplegetreallyquitehigh.Itcanbeavery

joyfulandpowerfulexperience,butthat’snotliberation.Thatwhichbringsaboutinsightandunderstandingisthepracticeoflookingintothemindinvestigation,orvipassana.

Sofortheremainderofthisretreat,Iwanttointroducewhatmightbecalledthe‘wisdomfactor ’.Havingpractisedmettabhavanaforseveraldays,wecanbegintoinvestigatethemind.Thepurposeofthispracticeistobeabletoseewhatisactuallyhappeninghereandnow;todiscernthechangeabilityofwhatishappening,andtoseethatitisnotgoingtogiveusthesatisfactionweareseeking.Anotherthingwerealiseisthatallthatishappeningcanbeobserved.Seeingthisissomethingofenormousimportancetous.Weseeclearlythatitisnotours.

The‘skilfulmeans’Iwouldliketointroducetonight,andlinkwithwhatwehavebeendoing,istosimplyaskthequestion,‘Who?’‘Whoisitthatispractisingmettabhavana?Whoisitthatislisteningnow?Whoisitthatissitting,whoisinpain,whoiswondering,whoisconfused,whoisdoubting,whoishappy,whoisn’thappy?Whoisthis?’

Intentionallybringupthequestion‘Who?’andnoticeclearlywhatstateofmindfollows.Themindstops!Wecanstruggletofindsomeintellectualanswer;maybeournamecomestofillinthegapormaybeanexalted,inspiredidealike‘TheOriginalMind’.ButtheOriginalMindisnotthethought‘OriginalMind’.Buddha-natureisnotthethought‘Buddha-nature’.Thinkingisjustthinking.Thoughtdoesnotreallyanswerthequestion‘Who?’

Nowifwearenotcarefulwecouldusethequestion‘Who?’likeacluborasledge-hammer.Wecouldtrytopulveriseanythoughtsthatariseinthemind.Thequestioningneedstobepursuedwithasenseofinquiry;analmostchildlikecuriosity.Whenweseechildreninvestigatingsomethingnew,weseetheirdelightandinquisitiveness.Suchanattitudewouldbewonderfulforinquiringintothenatureof‘Who?’

Inthiswaywecangetanotherperspectiveonthosethingsthatdisturbus.Restlessness,forinstance:‘Whoisrestless?’Theanswercomes:‘Iam.’Whoisthat?‘Whoiswalking?Whoissitting?’Thispracticecancutawayveryeffectivelyatourthinking,speculatingandfantasising.

Iknow,however,frompersonalexperiencethatnoteveryonecanimmediatelymakeuseofthistechnique.Sodon’tfeelthatitisbeingofferedasTHEpractice.Itisaskilfulmeanswithparticularbenefits.IthasasimplicityandclaritythatIpersonallylike.Ifyoufindyoucan’tdoit,oritdoesn’tmakeanysense,thengobacktothepracticeofmettabhavana.Continuetonurturethatsenseofgoodwill.Thiswillprovideasuitableambiencefortheskilfulmeansofasking‘Who?’,iforwhenyouchoosetouseit.

Sometimesasking‘Who?’canbecomeratherdryevenstarkandbarrenwhereasmettabhavanacanbeveryupliftingandinspiring.Hopefully,thesetwoskilfulmeanscombinedwillbeagoodrecipeforinsightfulpracticeandleadtounderstandingandpeace.

JoyinSpiritualPractice

VenerableTiradhammo

ThefollowingteachinghasbeenadaptedfromatalkgivenbyVenerableTiradhammoontheseventhdayofaten-dayretreatinSwitzerland,inMay1988.The‘SevenFactorsofEnlightenment’referredtointhetalkaremindfulness,investigation,energy,joy,relaxation,concentrationandequanimity.

"Whenthereisjoy,wearereadytodiscovernewthings....

Ifwehavealreadydecided‘Lifeissuffering,’thenwewon’tlookanyfurther."

WECANSOMETIMESMAKETHEMISTAKEinpracticeofthinkingthatthereligiouslifemeanssomesortofself-flagellation.Or,wetendtobelievethatspiritualpracticeshouldresultinsomespecialkindofpurity.Withthisideawelookatourselvesand,ofcourse,allweseeisimpurity;havingdevelopedaconceptofenlightenment,weexamineourownmindsandseejusttheopposite–confusionandconflict.

Butthepointis,theseideaswehaveaboutpracticearejustideas.Thinking:‘I’mhereandNibbanaisoverthere;I’mjustaconfusedidiotandNibbanaisallpurityandprofundity,’ismerelyprojectingontoconcepts.Whenitcomesdowntorealpractice,enlightenmentmeansactuallybeingawareofconfusionitself.Wisdomisthatwhichisawareofignorance.It’snotamatterofknowingourwisdom,butofusingwisdomtoknowignorance!

Thewholepracticeofmindfulnessisaboutrealisingthetruenatureofthisbeingrighthere.We’renottryingtoplugintosomekindof‘NibbanicWisdom’that’sfloatingaroundinspaceorwaitingforwisdomtofallintoourlaps.Wearebeingawareofthenatureofthehumanconditionasitis.Oncewereallyunderstandlifeasitis,thenwecanbegintotranscendit.Ifwetrytotranscenditbeforeweactuallyknowit,we’remerelycaughtupinillusion.

AjahnChahusedtosay:‘Firstwehavetopickthingsupbeforewecanrealisehowheavytheyare.’Whenweseehowheavytheyare,thenthat’sseeing‘dukkha’.Havingseendukkha,weletgo.Whenwe’veletgoofthingsthenwerealisehowlightitactuallyis.‘Ah!Whatarelief.’Andthisiswherejoycomesin–orpitiasit’scalledinthe‘FactorsofEnlightenment’.

Therearevarioustranslationsofthistermpiti.Astherearevariouskindsofjoy.Weweretalkingyesterdayabouthow,havingbeenmotivatedbydukkhatoseekthe‘Way’,wearriveattrust–andthistrustinturnconditionsjoy.

Sowehavethesevariouskindsofjoyarisinginpracticefromdifferentcauses,and,personallyI’vefoundreflectinguponthemveryuseful.Thepointofjoyanditsfunctionoftenseemstobemissedwhentalkingaboutspiritualtraining.

Nowpitiisnotjustthepleasureofhavingagoodtime.Butit’sthekindofexperiencethatleadstoopeninguptolife–toawakening.Whenthereisjoy,wearereadytodiscovernewthings.Ontheotherhand,ifwehavealreadydecided,‘lifeissuffering’andjudgeditas‘miserable’,thenwewon’t

lookanyfurther.

Considerchildren:noticehowtheyobserveandwanttofindout–thefascinationtheyhaveaboutthings.Sadly,asadults,we’vebecometoosophisticatedtogoaroundlookingintoflowersandlittlethings.Wefunctiononamuchmoreconceptuallevel.Whenweseeaflowerwethink‘flower ’.Andthen,‘Yes,Iknowallaboutflowers.I’veseenflowersallmylifeandthisisjustanotherflower.’Actually,eachflowerisauniqueflower:itishere,atthismoment,thistime,thisplace,thisflower.

Ifwecantrulylisten,forinstance,toabirdsinging;thereisjustsound.Andthat’squitedifferentfromthinking,‘Oh,anotherbirdsinging.’Ifwereallylisten,thereissimplysoundhappeningrightinthismoment,inthisplace,inthissituation;andthereisaknowingofthat–there’shearing.Andthat’sacompletelydifferentrealityfromthinking‘birdsinging’.

Ifwearealwaysfallingbackintoconcepts,thentheinternaldialoguegoeschatteringon:‘Birdsinging.Floweroverthere.Thispersontalking.Iwishthey’dbequiet.Candleburning...’andsoon.Andwethinkweknowallaboutlife!Wecontinuallyjuggletheseconceptsaroundinourheadsandalltheyeverdoismovefromonesideofthebraintotheother–outofthememorytobeverbalised,thenbackagain.Ifwelivewithonlyconceptsoflife,itcangetprettyboring–it’sthesameoldwords–‘flower,bird,tree’.

Whileit’snaturalthatwelearnandunderstandthroughlanguage,andexpressourunderstandingthroughlanguage,manyofushavebecomeprisonersoflanguage.WithmeditationwehavetheopportunitynowtobringaboutaprofoundchangeinourWesterncivilisation.Wearetryingtounderstandona‘non-conceptual’level.Inmeditationwearerealisingthenatureofexperiencedirectly.

Peoplewhoarecompletelyidentifiedwithwordsmayfindthisthreatening,butwe’renottalkingaboutby-passingwordsaltogether;westillhavetoexpressourselves;westillneedtocommunicate.Butweshouldrecognisethatthewordsweuseincommunicationarenotthesameastheexperienceweareattemptingtoconvey.

Suchlittlespaceisgiveninoursocietytosilence.Wordshavebecomesoloudandsopowerfulthesedaysthatsometimesthatisallwehear.Butitistheveryspaceofsilencethatgivesusaccessto,andnurtures,anotherwayofrelating.Howwonderfultobelikeachildagainandnotbelimitedbywords!

Inthebeginning,childrendon’thaveawordforaflower.‘Whatisthis?’theyenquire.Andwetellthem:‘It’saflower.’Sookay,theyhavetolearntocommunicate,butmaybeweshouldtrysaying,‘Well,it’scalledaflower,butthat’snotwhatitreallyis.Ithasit’sownperfectnaturewhichisjust-the-way-it-is.’Toknowthis‘just-the-way-it-is’istoknowjoy.Andknowingjoymeanswecanbringbacktolifemanyofthosebeautifulqualitiesthathavebecomedrainedoutofus.Wehaveasecretkeynowthatwillhelpfreeusfromourhabits.

Thequalityofjoycanalsobedevelopedfurther.Beyondpitiorspiritualjoythereisamuchmorestablequalityknownassukha.Generally,thistermsukhaistranslatedmerelyashappiness–theoppositeofdukkha–butthat’snotenough.Momentaryhappinessinlikeabutterflythatflittersaround.It’scertainlyOK,butit’snottheprofoundqualityofwell-beingthatismeantbysukha.Throughhavinglivedsomuchinconcepts,ourlifehasbecomeboring,andfleetingexcitementhas

cometoappearasimportanttous.

Sukha,ontheotherhand,means:‘Everythingisjustfine.’It’sasenseofcalmandwell-beingwhichpervadesourwholebodyandmind.Itmakesthemindpeacefulandcollected,providingafirmfoundationforsamadhi–concentration.

Butcomingbacktojoy:joyisspontaneous.Youcan’tpreconceiveit.Youcan’tmakeit.Itjustarisesinthemoment.Whenthereistruejoy,youareinthemoment.Andjoyinthiswaybecomesavaluablereferencepointforus:ifthereistruejoy,thenweknowwe’reinthemoment,andifwearereallyinthemoment,thenthereistruejoy.

Sotrytodiscoverwherejoycomesfrom.Seewhatsupportsitandwhatcausesittopassaway.Whenwearedoingthis,wearebeginningtocultivatejoyasoneofthe‘FactorsofEnlightenment’.

Itbecomesoneofthequalitiesthatleadsustoawakening.

SoWhat

VenerableViradhammo

Thefollowingteachingonthe‘FourNobleTruths’istakenfromatalkgivenbyVenerableViradhammoduringaten-dayretreatconductedinBangkokforThailaypeople,inJune1988.

"Thisteachingisnotaimedatjustgettinganotherkindofexperience.

Itisaboutcompletefreedomwithinanyexperience."

THISEVENINGWEMIGHTBEGINbyconsideringthelegendofthelifeoftheLordBuddha.Nowwecouldconsiderthisstoryasfactualhistory.Or,wecouldalsolookatitasasortofmyth–astorythatreflectsbackonourowndevelopmentasbeingsseekingtruth.

Inthestorywearetoldthatbeforehisenlightenment,theBodhisatta(Buddha-to-be)livedinaroyalfamilywithalotofpowerandinfluence.Hewasaverygiftedperson,andhadallthatanyhumanbeingcouldwishfor:wealth,intelligence,charm,goodlooks,friendship,respect,andmanyskills.Helivedtheprincelylifeofluxuryandease.

ThelegendhasitthatwhentheBodhisattawasfirstborn,hisfatherthekingreceivedapredictionfromthewisemen.Theysaidthereweretwopossibilities:eitherthissonwouldbecomeaworld-rulingmonarch,orhewouldbecomeaperfectlyenlightenedBuddha.Ofcoursethefatherwantedhissontocarryonthebusinessofbeingamonarch;hedidn’twanthimtobecomearenunciant.Soeverybodyinthepalacewasalwaystryingtoprotecttheprince.Wheneveranyonegrewvaguelyoldorsicktheyweretakenaway;nobodywantedtheprincetoseeanythingunpleasantthatmightcausehimtoleave.

Butthenattheageoftwenty-nine,curiositystruck.Theprincewantedtoseewhattheworldoutsidewaslike.Sooffhewentoutwithhischarioteerand–whatdidhesee?Thefirstthinghesawwasasickperson–allcoveredwithsores,inpain,andlyinginhisownfilth.Athoroughlywretchedhumancondition.

‘What’sthat?’theprinceaskedhisattendant.Theattendantreplied:‘That’sasickperson.’Afteradiscussiontheprincerealised,forthefirsttime,thatthesehumanbodiescanbecomesickandpainful.Theattendantpointedoutthatallbodieshadthispotential.Thiscameasagreatshocktotheprince.

Thefollowingdayhewentoutagain.Thistimehesawanoldperson:allbentoverwithage,shaking,wrinkled,grey-haired,barelyabletoholdhimselfup.Again,shockedbywhathesaw,theprinceasked:‘What’sthat?’‘That’sanoldperson,’theattendantreplied.Everybodygrowsold.’Sotheprincerealisedthathisbodytoohadthispotentialtobecomeold.Withthathewentbacktothepalacequitebewilderedbyitall.

Thethirdtimehewentout,andsawadeadperson.Mostofthetownsfolkwerebusy,happilywavingattheirattractiveprince,thinkinghewashavingagreattime.Butbehindthecrowds,therewerepeoplecarryingastretcherwithacorpseonit,goingtothefuneralpyre.Thatwasareallypowerfuloneforhim.‘Andwhatisthat?!’heasked.Sotheattendantreplied:‘That’sacorpse.Allbodiesgo

thatway;yourbody,mybody,theyalldie.’Thatreallyshockedhim.

ThenexttimetheBodhisattawentouthesawamendicantmonk–sittingunderatreemeditating.‘Andwhoisthat?’heasked.Theattendantreplied:‘That’sasadhu–someonewhoisseekingtheanswerstolifeanddeath.’

Sowehavethislegend.Nowwhatdoesthismeanforyouandme?Isitjustahistoricaltaletotellourchildren,ataleaboutapersonwhodidn’tseeoldage,sicknessordeathuntilhewastwenty-nine?

Forme,thisstoryrepresentstheawakeningofahumanmindtothelimitationsofsensoryexperience.PersonallyIcanrelatetothisfromatimewhenIwasatuniversity.Iquestionedlifealot:‘Whatisitallabout?’‘Whereisthisallgoingto?’Iusedtowonderaboutdeath,andstartedthinking:‘Whatisthepointofgettingthisuniversitydegree?EvenifIbecomeafamousengineer,orifIbecomerich,I’mstillgoingtodie.IfIbecomethebestpolitician,orthebestlawyer,orthebestwhatever...EvenifIwastobecomethemostfamousrockstarthateverexisted...Bigdeal.’Atthattime,IthinkJimiHendrixhadjusttakentoomuchheroinanddied.

NothingIthoughtofcouldanswerthequestionofdeath.Therewasalways:‘Sowhat?...SoifIhaveafamily?SoifIamfamous?SoifI’mnotfamous?SoifIhavealotofmoney?SoifIdon’thavealotofmoney?’Noneofthesethingsresolvedthisdoubt:‘Whataboutdeath?Whatisit?WhyamIhere?Whyseekanykindofexperienceifitallgoestodeathanyway?’

Questioningallthetimelikethismadeitimpossibleformetostudy.SoIstartedtotravel.Imanagedtodistractthemindforatime,becausetravellingwasinteresting:Morocco,Turkey,India...ButIkeptcomingbacktothissameconclusion:‘Sowhat?SoifIseeanothertemple,ifIseeanothermosque,ifIeatyetanotherkindoffood–sowhat?’

Sometimesthisdoubtarisesforpeoplewhensomebodytheyknowdies,oriftheybecomesick,orold.Itcanalsocomefromreligiousinsight.Somethinginthemindclicks,andweareawakenedtothefactthatnomatterwhatexperienceswehave,theyallchange,theycometoanend,theydie.EvenifI’mthemostfamous,powerful,richest,influentialpersonintheworld,allthatisgoingtodie.It’sgoingtocease.Sothisquestion‘Sowhat?’isanawakeningofthemind.

Ifweweretodothisten-dayretreatwiththeideaofgetting‘ameditationexperience’,then‘Sowhat?’Westillhavetogobacktowork,stillhavetofacetheworld,stillhavetogobacktoMelbourne,stillhavetogobacktoNewZealand....Sowhat!Whatisthedifferencebetween‘ameditationexperience’anddoingacruiseonTheQueenElizabethII?Abitcheapermaybe!

TheBuddhistteachingisnotaimedatjustgettinganotherkindofexperience.Itisaboutunderstandingthenatureofexperienceitself.Itisaimedatactuallyobservingwhatitmeanstobeahumanbeing.Wearecontemplatinglife,lettinggoofdelusion,lettinggoofthesourceofhumansufferingandrealisingtruth,realisingDhamma.Andthat’sadifferentprocessaltogether.

Whenwe’redoing‘mindfulnessofbreathing’–anapanasati–we’renotdoingitwiththeefforttogetsomethinglater.We’redoingittosimplybewithwhatis:justbeingwithanin-breath,beingwithanout-breath.Andwhatistheresultwhenwe’rebeingmindfulinthisway?Well,Ithinkwecanallsee.Themindbecomescalm,ourattentionissteady–weareawareandwiththewaythingsare.

Soalreadyweareabletoseethatcalmingthemindisahealthyandcompassionatethingtodoforourselves.Also,noticehowthispracticecreatesspaceinthemind.Wecanseenowthepotentialforreally‘beingattentive’tolife.Ourattentionisnotcaughtup.We’renotbeing‘kidnapped’allthetime.Wecanreallyworkwithattention.

Ifwe’reobsessedwithsomething,thenourattentionisabsorbedintotheobjectofobsession.Whenwe’reworried,exhausted,upset,excited,desiring,depressedandsoon,ourattentionenergyislost.Sobycalmingthemindwe’recreatingspaceand‘freeing’attention.

Andthereisabeautyinthat.Whenwegooutsideafterthismeditationperiod,maybewe’llnoticethingsinadifferentway–thegreentrees,thesmells,whatwe’rewalkingon,thelittlelotusesinbloom.Thesepleasantexperiencescalmandrelaxusandareveryhelpful–thesameasgoingonacruise.InNewZealandtheygotrekkinginthemountainsforrelaxation.

Butthiskindofhappiness,orsukha,isnotthefullpotentialoftheBuddha.Alotofjoycancomewiththislevelofpractice,butthatisnotenough.Thehappinessofarelativelycalmmindisnotcompletefreedom.Thisisstilljustanotherexperience.It’sstillcaughtin‘Sowhat!’

ThecompletefreedomoftheBuddhacomesfromtheworkofinvestigation–dhammavicaya.Itiscompletelyputtinganendtoallconflictandtension.Nomatterwhereweareinlife,therearenomoreproblems.It’scalled‘theunshakabledeliveranceoftheheart’–completefreedomwithinanyexperience.

OneofthewonderfulthingsaboutthisWayisthatitcanbeappliedinallsituations.Wedon’thavetobeinamonastery,oreventohaveahappyfeeling,tocontemplateDhamma.WecancontemplateDhammawithinmisery.Weoftenfindthatitiswhenpeoplearesufferingthattheystartcomingtothemonastery.Whenthey’rehappyandsuccessfulitprobablywouldn’toccurtothem.Butiftheirpartnerleaveshome,ortheylosetheirjob,getcancer,orsomething,thentheysay,‘Oh,whatdoIdonow?’

Soformanyofus,theBuddha’steachingbeginswiththeexperienceofsuffering–dukkha.Thisiswhatwestartcontemplating.Lateronwefindthatwealsoneedtocontemplatehappiness–sukha.Butpeopledon’tbeginbygoingtotheAjahn,saying:‘OhVenerableSir,I’msohappy!Helpmeoutofthishappiness.’

Usuallywebeginwhenlifesays:‘Thishurts.’Maybeit’sjustboredom;formeitwasthecontemplationofdeath–this‘Sowhat?’Maybeit’salienationatwork.IntheWestwehavewhat’scalled‘themiddle-agecrisis’.Menaroundtheageofforty-fiveorfiftystarttothink:‘I’vegotitall,’or,‘Ihaven’tgotitall,sowhat?’‘Bigdeal.’Somethingawakensandwebegintoquestionlife.Andsinceeverybodyexperiencesdukkha,initsgrossandrefinedaspects,it’sbeautifulthattheTeachingbeginshere–theBuddhasays,‘Thereisdukkha.’Noonecandenythat.ThisiswhattheBuddhistteachingisbasedupon–actuallyobservingtheseexperienceswehave–observinglife.

Nowtheworldlywayofoperatingwithdukkhaistotrytogetridofit.Oftenweuseourintelligencetotryandmaximisesukhaandminimisedukkha.Wearealwaystryingtofigureouthowtomakethingsmoreconvenient.IrememberadiscoursethatLuangPoroncegaveaboutthis.

Inthemonasteryweusedtoalljoininhaulingwaterfromthewell.Therewouldbetwocansofwateronalongbamboopole,andabhikkhuateachendtocarrythem.SoAjahnChahsaid:‘Whydoyou

alwayscarrywaterwiththemonkthatyoulike?Youshouldcarrywaterwiththemonkyoudislike!’Thiswastrue.Iwasaveryspeedynoviceandwouldalwaystrytoavoidcarryingwaterwithaslowoldbhikkhuinfront.Itdrovemecrazy.SometimesI’dgetstuckbehindoneofthem,andbepushingaway...

SohavingtocarrywaterwithamonkIdislikedwasdukkha.And,asAjahnChahsaid,IwouldalwaystrytofigureouthowtohavethingsthewayIwanted.That’susingintelligencetotrytomaximisesukhaandminimisedukkha.Butofcourseevenifwedogetwhatwewant,westillhavedukkha;becausethepleasureofgratificationisnotpermanent–itisanicca.Imagineeatingsomethingreallydelicious;inthebeginningitwouldfeelpleasurable.Butifyouhadtoeatthatforfourhours!Itwouldbeawful.

Sowhatdowedowithdukkha?TheBuddhistteachingsays:useintelligencetoreallylookatit.That’swhyweputourselvesinaretreatsituationlikethiswiththeEightPrecepts.We’reactuallylookingatdukkharatherthanjusttryingtomaximisesukha.Monasticlifeisbasedonthisalso;we’retrappedintheserobes.Butthenwehaveanincrediblefreedomtolookatsuffering–ratherthanjustignorantlytryingtogetridofit.

WearingtheserobesintheWestcanbereallydifficult.It’snotlikewearingarobeinThailand!WhenwefirstmovedtoLondonIfeltsooutofplace.AsalaypersonIalwaysdressedtonotbenoticed,butinthatsituationwewereupfrontallthetime.Thatwasdukkhaforme;Ifeltveryself-conscious.Peoplewerelookingatmeallthetime.Now,ifIhadhadthefreedomtomaximisesukhaandminimisedukkha,Iwouldhaveputonapairofjeans,abrownshirt,grownabeardandbeenoneofthemob.ButIcouldn’tdothatbecauseIhadrenunciationprecepts.Renunciationisgivingupthetendencytoalwaystrytomaximisepleasure.Ireallylearnedalotinthatsituation.

Weallhaveresponsibilities:family,job,careerandsoon.Andthesearekindsoflimitations,aren’tthey?Whatdowedowiththem?Ratherthanresenttheselimitationsandsay:‘Ohifonlyitweredifferent,Iwouldbehappy,’wecanconsider:‘Nowthisisachancetounderstand.’Wesay:‘Thisisthewayitisnow.Thereisdukkha.’Weactuallygotowardsthatdukkha;wemakeitconscious–bringitintomind.Wedon’thavetocreatedukkhaespecially,there’salreadyenoughsufferinginthisworld.Buttheencouragementoftheteachingsistoactuallyfeelthedukkhathatwehaveinlife.

Maybeonthisretreatyoufindduringasittingthatyouareboredandrestless,andwaitingforthebelltoring.Nowyoucanactuallynoticethat.Ifwedidn’thavethisform,thenwecouldjustwalkout.ButwhathappensifIwalkoutonrestlessness?ImightthinkI’vegottenridofrestlessness,buthaveI?IgoandwatchT.V.orreadsomething–Ikeepthatrestlessnessgoing.AndthenIfindmymindisnotpeaceful:it’sfilledwithactivity.Why?BecauseI’vefollowedsukhaandtriedtogetridofdukkha.Thatistheconstant,painful,restlessnessofourlives.Itissounsatisfactory,sounpeaceful–notNibbana.

TheFirstNobleTruthoftheBuddhistteachingisnotsaying,‘Getthisexperience.’Itsayslookattheexperienceofdukkha.WearenotexpectedtomerelybelieveinBuddhismasa‘teaching’,buttolookatdukkha–withoutjudging.WearenotsayingIshouldn’thavedukkha.Norarewejustthinkingaboutit.We’reactuallyfeelingit–observingit.We’rebringingittomind.So,thereisdukkha.

Theteachingthengoesontoconsiderthatdukkhahasacauseandalsothatithasanend.AlotofWesternersthinkthatBuddhismisaverynegativeteaching,becauseittalksaboutsuffering.WhenI

firsthadtheinspirationtobecomeaBuddhistmonk,IwasinIndia.ThenmygrandfatherdiedsoIwentbacktoGermanyforthefuneral.Itriedtotalktomymotheraboutordination.ButwhenImentionedsuffering,shegotquiteupset;shetookitquitepersonally.Shedidn’tunderstandwhatIwassaying:thatthisissimplywhathumanbeingshavetogothrough.

SotheBuddhawasn’tjusttalkingaboutdukkha.Hewasalsotalkingaboutthecauseofdukkha,theendofdukkhaandapathtothatend.Thisteachingisaboutenlightenment–Nibbana.AndthatiswhatthisBuddha-imageissaying.It’snotanimageoftheBuddhasuffering.It’sofhisenlightenment;it’sallaboutfreedom.

Buttobeenlightenedwehavetotakewhatwe’vegot,ratherthantrytogetwhatwewant.Intheworldlywayweusuallytrytogetwhatwewant.AllofuswantNibbana–right?–eventhoughwedon’tknowwhatitis.Whenwe’rehungry,wegotothefridgeandgetsomething,orwegotothemarketandgetsomething.Getting,getting,alwaysgettingsomething....Butifwetrytogetenlightenmentlikethat,itdoesn’twork.Ifwecouldgetenlightenmentthesamewayaswegetmoney,orgetacar,itwouldberathereasy.Butit’smoresubtlethanthat.Ittakesintelligence–pañña.Ittakesinvestigation,dhammavicaya.

Sonowwe’reusingintelligencenottomaximisesukhaandminimisedukkha,buttoactuallylookatdukkha.We’reusingintelligencetoconsiderthingsskilfully.‘WhyamIsuffering?’Soyousee,we’renotdismissingthought,thoughtisaveryimportantfaculty.Butifwecan’tthinkclearlythenit’snotreallypossibletousetheBuddhistteachings.However,youdon’tneedaPh.D.inBuddhismeither.

OncewhenIwasinEngland,wewenttogoseeachapinLancaster.Hehadjustfinisheda‘Master ’s’thesisonsunyata–tenthousandwordsonemptiness.Hewantedtomakeusacupofcoffee.Soheputthecoffeeinthecupswiththesugarandmilk,andofferedthemtous–forgettingtoputinthewater.Hecoulddoa‘Master ’s’degreeonemptiness,butitwasmoredifficulttomindfullymakeacupofcoffee.SointelligenceinBuddhismisn’tjustanaccumulationofideas.It’smoregroundedthanthat.It’sgroundedinexperience.

Intelligenceistheabilitytoobservelifeandtoasktherightquestions.We’reusingthoughttodirectthemindintherightway.We’reobservingandopeningthemindtothesituation.Anditisinthisopenness,withtherightquestions,thatwehavevipassanapractice:insightintothewayweare.Themindistakingtheconceptsoftheteaching,andchannellingintelligencetowardshumanexperience.We’reopening,beingattentive,andrealisingthewaythingsare.ThisinvestigationoftheFourNobleTruthsistheclassicapplicationofintelligenceinTheravadaBuddhism.

Sosimplyobservingdukkhaisnottryingtogetanexperience,isit?Itisacceptingresponsibilityforourdukkha–ourinnerconflict.Wefeeltheinnerconflict–‘Iamsuffering.’Andweask:‘Whatisthecause?’

Theteachingsays,dukkhabeginsandends–it’snotpermanent.SupposeI’mfeelinguncomfortableduringthesitting,andIturntothatdukkhaandask:‘Whatisthecauseofthissuffering?’‘It’sbecausethebodyisuncomfortable,’comestheanswer.SoIdecidetomove.Butafterfiveminutes,Ifindthebodyisuncomfortableagain.Sothistime,Ilookatthefeelingalittlemoreclosely.AndInoticesomethingmore:‘Idon’twantdiscomfort.Iwantpleasantfeeling.’Ah!Soit’snotthepainfulfeelingthat’stheproblem–it’sthenotwantingthepainfulfeeling.Nowthatisaveryusefulinsight,isn’tit?That’sabitdeeper.IfindthatnowIcanbeatpeacewithpainfulfeelinganddon’thavetomove.I

don’tgetrestlessandthemindbecomesquitecalm.

SoI’veseenthatthecauseoftheproblemisn’tthepainfulfeeling–it’sthe‘notwanting’thatparticularfeeling.‘Wanting’isquitetrickystuff.Itcomesinmanyforms.Butwecanalwaysapplythissameinvestigation:‘WhatisitIwantnow?’TheSecondNobleTruth–samudaya–saysthatthecauseofsufferingisattachmenttowanting–tanha.Itmakesusfeelthatifwegetwhatwewantwe’llbefulfilled:‘IfIhavethis’or‘IfIbecomethat’or‘IfIgetridofthisanddon’thavethat’....Andthat’ssamsararollingon.Desireandfear,pushingbeingsintoalwaysbecoming:alwaysseekingrebirth,leadingendlessbusylives.

ButtheBuddhasaysthatthereisalso‘awayout’.Thereisanendtosuffering.Theendofsufferingwecallnirodha–cessation–orNibbana.WhenIfirstreadaboutNibbana,Iunderstoodittomeannogreed,nohatredandnodelusion.SoIthoughtifonlyIcangetridofallgreed,hatredanddelusion,thenthatwouldbeNibbana–itseemedthatway.Itriedanditdidn’twork.Igotmoreconfused.

ButasIcontinuedtopractise,Ifoundthatthe‘cessationofsuffering’meanttheendingofthesethingsintheirowntime–theyhavetheirownenergy.Icouldn’tsaytomyself:‘OK,TomorrowI’mnotgoingtobegreedyorafraid.’Thatwasaridiculousidea.Whatwehavetodoisto‘contain’theseenergiesuntiltheydie–untiltheycease.IfIfeltangryandweretoactonit,maybeIwouldkicksomeoneintheshins.Thenthey’dkickmeback,andwe’dhaveafight.Or,I’dgobacktomyhutandmeditate,andhatemyself.ItgoesonandonbecauseI’vereactedtoit.IfI’meitherfollowingitortryingtogetridofit,thenitdoesn’tcease.Thefiredoesn’tdie.

TheTeachingoftheFourNobleTruthssaysthen:wehavesuffering–dukkha;thereisacause–samudaya;thereisanend–nirodha;andapathtothatend–magga.Thisissuchapracticalteaching.Inanysituationofinnerconflictwecantakeresponsibilityforwhatwe’refeeling:‘WhyamIsuffering.WhatamIwantingnow?’Wecaninvestigate–usingdhammavicaya.

ItisimportantthatweactuallyapplytheseTeachings.LuangPorusedtosay:‘SometimespeoplewhoareveryclosetoBuddhismarelikeantsthatcrawlaroundontheoutsideofthemango.Theyneveractuallytastethejuice.’Sometimeswehearthestructureoftheteachingsandthinkweunderstand–‘It’sjustawayofobservinglife,’wesay.Buttheteachingsarenotjustanintellectualstructure.Theyaresayingthatexperienceitselfhasastructurewhichmustbeunderstood.

Sowe’renotmerelyusingintelligencetomaximisesukhaandminimisedukkha.Weareusingittofreethemind,togobeyond,torealisetheunshakeabledeliveranceoftheheart,torealiseNibbana.We’reusingintelligenceforfreedom,notjustfrivolity;toliberatethemind,notjusttobehappy.We’regoingbeyondhappinessandunhappiness.We’renotjusttryingtogetanotherexperience–itisadifferentattitudealtogether.

I’llleaveyouwiththatfortonight.

BecomingEnlightened

VenerableBrahmavamso

VenerableBrahmavamsoofferssomereflectionsonhisspiritualjourneyovertheyears.

"SothereIwas,inaforeignland,tryingsohard,givingupsomuch–andforwhat?Iwasn’tquitesure."

WHENIWASVERYYOUNGIWANTEDDESPERATELYtobecomeatraindriver.MygrandfatherhadtakenmybrotherandmetoEustonStationinLondonwhereIbegananinfatuationwiththosemassive,blackandgreensteelmachinesthathissed,withsomuchstrength.Wouldn’titbewonderful,Idreamt,oneday...if...

SomeyearslaterIwanteddesperatelytobecomeenlightened.Ihadreadallaboutitinthebooks.Toastarry-eyedyoungman,theideaoflivinginpermanentblissandsavinghumanityatthesametimewasirresistiblyappealing.Wouldn’titbewonderful,Iusedtodream,oneday...if...

WhenIfirstheardthestoryoftheLordBuddha’senlightenment,Iwasstillmanyglassesofbeerawayfrombeingamonk.Iwasastudent,doingmostofthoseoutrageousactivitiesstudentsenjoyedinthelatesixties–andregrettedinthelateseventies.ButIhadbeenmeditatingoffandon–mostlytheformer–forsometime,andIhadbeguntonoticesomeunmistakablechangesinmydailylife.IwasattendingtheVesakcelebrationatthelocalBuddhistSocietyandastheVenerableSriLankanmonkwasreadingouttheEnlightenmentStory,Ibecamemoreandmoreinspiredandexcited.IespeciallyrelishedthebitwheretheBuddha-to-besatattherootoftheBodhiTreeandmadethatearth-shakingresolution:‘Thoughmyblooddriesupandmybonesturntodust,IwillnotmovefromthisspotuntilIhavepenetratedtoSupremeandCompleteEnlightenment!’Wow!Asthestorymovedon,athoughtbegantosolidifyinmymind.Icouldhardlywaituntiltheendofthechanting.Iimpatientlygulpeddownthecupofteawhichwasallbutobligatoryattheoccasion,andthenIhurriedbacktomyroomatcollege.IhadheardenoughtalksonBuddhism,Ihadreadplentyofbooksonthesubject.Ihadbeenmeditatingforawholeyearnow,atleastonceaweek–wellmostweeksanyway.IftheBuddhacoulddoit,whynotme?

ThusitwasthatI,inthearrogantstupidityofyouth,anovicemeditatorwhocouldhardlymanagetositstillforthirtyminutes,decidedthatitwastimetobecomeenlightened.Itwasnowornever,Iresolved,forthenextdayIhadanexam.Ilockedthedoorofmyroom.Isatdownonmymeditationcushion.Icollectedmyself.ThenIpronouncedinalow,clear,solemnvoice:‘Thoughmyblooddriesupandmybonesturntodust,IwillnotmovefromthisverycushionuntilI,also,becomeenlightened.’Thatwasit.Nomoremuckingabout.Iwasdeadserious.

FortyminuteslaterIwasinextremeagony.Thoughmybloodappearedasliquidaseverandnodisintegrationofmyboneswasdiscernibleyet,mykneesweregivingmehell!Whatwasreallyworryingmethough,wasthatoverhalfanhourhadgonebyandIhadn’tseentheanticipatedbrilliantandflashinglightsyet.Therehadn’tevenbeenatwinkletosuggestthatIwasgettingnear.Itwasverydepressing–andverypainful.Igavein.Igotupverydisappointed.Notbecomingenlightenedhad

spoiledthewholeday.

Afewyearslaterandalittlemoresensible–thoughonlyalittle–IwasatLondonairportbeingsentofftoThailandbytwoThaibhikkhus.IwasgoingtoBangkoktobeordained.Istillrememberthepartingwordsoftheseniorbhikkhu,whowasmyteacherthen:‘Pleasecomebackwhenyoubecomeenlightened.’IwasplanningtobeamonkinThailandfortwoyearsatmost.IhadtoldmyrelativesandfriendsthatI’dbebackwithintwosummers.Afterall,twowholeyearsasaBuddhistmonkinThailand–surelythatislongenoughevenforthoseofslowintelligencetobecomeenlightened.Asforme,Ihadadegreefromuniversity,sotherewasnodoubtinmymindthatIwouldbebackinEnglandwithintwoyears,enlightened.OnceIhadgotthatoutoftheway,Iplannedtogetmarriedandgoliveinacommune–inWalesofcourse.IhadmadeenquiriesbeforeIleft.

Twoyearsdownthetrack,itwasbecomingobviousthatthisenlightenmentbusinessmightnotbesoeasy.Forsomereason,thoughIwasaWesternerwithagooddegreefromatopuniversity,IwasactingmorestupidlythantheThaimonkswhohadbarelyfinishedgradefourinvillageschools.Myconceitwastakingafairhammering.Thestrangethingwasthat,eventhoughIstillwasn’tenlightened,Iwasenjoyingthepeace,simplicityandmoralityofmonasticlife.Ididn’twanttoleave.WhatIhadinmindtodoonthecommuneinWaleshadlostitsappeal.

InmyfourthRainsRetreatIwaspullingoutallthestops.WordhadcometoThailandthatChithurstHousehadbeenbought,aSanghawasbeingestablishedinEnglandandtheyneededmorebhikkhus.Thiswouldbeagreattimetobecomeenlightened.Iwasinaveryquietmonastery.Mymeditationpracticewasinhighgear.Alltheomenswerefavourable.Thenithappened!

Walkingonmymeditationpathoneevening,mymindalreadycalmfrommanyhoursofsitting,Isuddenlyunderstoodthecauseofallproblemsandmyheartimmediatelyfeltthejoyofrelease.Allaroundseemedbrilliant.Blissfilledmywholebeing.Energyandclaritywerethereinabundance.ThoughitwaslateatnightIsatinmeditationperfectlymindful,perfectlystill.ThenIlaydowntorest,sleepingoh-so-lightlyforjustafewhours.Iroseat3a.m.andwasfirstinthegrassMeetingHallforthemorningmeditation.Isatthroughuntildawnasifwithouteffortandwithouttheslightestdrowsiness.Thatwasit!Itwasimmeasurablejoybeingenlightened.Pityitdidn’tlastlong.

Themonasterywherethishappenedwasverypoorandthefoodwasverycoarse.ItwasthesortorNorth-easternThaimonasterywhereyouwerehappytoeatjustonemealaday–facingsuchanordealtwiceinonedaybeingbeyondthepale!Themorningaftermyexperienceof‘release’,though,thefarewasmorereasonable.Alongwiththestaple‘rotten-fishcurry’,whichisactuallymadefromstewingsmallfishwhichhavebeenkeptmostunhygienicallyuntiltheygo‘off’,therewasasaucepanofporkcurry.ThatdayeventheThaiabbotvisiblyreactedatthesightofthereekingfishstewandtookawhoppingbighelpingfromthepotofporkcurry.Ididn’tmind;Iwassecondinlineandtherewasplentyleftforme.However,thepotofporkneverreachedme.Instead,theabbotpouredwhatwasleftoftheporkcurryintothemessofrottenfishstewandstirreditallupsayingthatitallgetsmixedupinthestomachanyway.Iwasincensed!Ofallthehypocrites!Ifhereallythoughtthat,thenwhydidn’themixthecurriesbeforehetookouthisshare.Ipeeredangrilyintothesaucepanhehandedme–rottensmellypiecesofrubberyfishswimmingalongsidemydeliciouspork–myoneluckymealruined.Oooh,thatabbot,wasImadathim!WasIangry!Thenathoughtstruckmewithadepressingthud,orratherasickeningsquelch–maybeIwasn’tenlightenedatall.Enlightenedbeingsaren’tsupposedtogetangry.Arahantsdon’tcareiftheyeatputridfishordeliciouspork.Ihadto

admitIwasangry–thereforeIhadtoownupthatIwasn’tenlightened.Whatalet-down.Utterlydepressed,Iscoopedaladleofrottenfishcumporkintomybowl.IwastoodisappointedtonoticethetasteofwhatIatethatday.

InspiteofthesespiritualhiccupscomingfromDhamma-indigestion(apoorabilitytoassimilatetheTeachings),myfollowingyearsasabhikkhuweredefinitelyproducingresultsofmoretranquillity,clarityandjoy.Itwasthehumbleinsights,thesortwhicharrivewithoutafanfare,whichwereprovingthemoreeffective.Mywishtobecomeenlightenednowappearedsuspiciouslyakintomychildishwishtobecomeatraindriver,ortomylaterambitionstobecomethefirstEnglishastronaut...aprofessionalfootballer...aleadguitaristinarockband...thegreatestloverinmycollege...(Iamtooembarrassedtomentionmyotheraspirations).Inaway,wantingtobecomeenlightenedwasevenmorefoolish.AtleastIhadsomeideaofwhatdrivingatrainwasabout.Asforenlightenment,Iwasn’tquitesurewhatthatwas!AndwheneverIwouldtrytofindoutbyaskingoneoftheseniormonks,Iwouldnevergetastraightanswer.SothereIwasinaveryforeignland,eatingrottenfishandthingsmuchworse,enduringravenousmosquitoesandunendingheat,tryingsohardandgivingupsomuch–andforwhat?Iwasn’tquitesure.SotheonlyrationalthingtodowastogiveuptryingtobecomeenlighteneduntilIknewwhatenlightenmentwas!Ididn’twanttogiveupbeingabhikkhu,Iunderstoodthatanditmadesense.Ijusthadtoletgoofchasingmyfantasies,andmyideaofenlightenmentwastheultimatefantasy.

Ontheothersideofinsightoneseldomthinksthatoneisnowwise,foroneisoverwhelmedbythethoughtofhowstupidonehasbeen.HowcouldIhavebeensothick?ItiswritteninsomanyoftheBuddhistscriptures,anditisemphasizedbysomanyfineteachers,thatBECOMINGISSUFFERING–becominganything.TheBuddha,speakingasplainasever,thunderedthathedidn’trecommendANYbecoming.Becomingiswhattheegodoesallday.Becomingfashionstheidentity.Becomingisthe‘skin’whichholdstogetherthebubbleofself.Stopallbecomingandtheillusionisshattered.

Sothatwastheendofmybecomingenlightened.IfocusedinsteadonthequestionofWHOitwaswhowantedtobecomeenlightened,iftherewasanyonethereatall?Iinvestigatedno-self,whichismuchmoreilluminatingthantryingtobecomeenlightened.Butstillpeopleaskme,astheydoofotherbhikkhus,thebottom-linequestion:Areyouenlightened?NowIhaveasplendidanswer,whichIplagiarisefromthelateVenerableAnandaMangalaMahanayakathera(Iknowhewon’tmind)who,terrificteacherthathewas,gavetheperfectreplytothisveryquestion:‘Nosir!’,repliedthevenerableSriLankanthera,‘Iamnotenlightened.ButIamhighlyeliminated!’

TalkonSuffering

VenerableGavesako

Thisisacollectionofnotestakenduringperiodsofreflectiononworkingwithsuffering.TheywerecollectedbyalaydisciplefromBangkokwhowasvisitingVenerableGavesako.

"WeseehowdesireandattachmentareMara...andwhenwearenolongerdeceivedbythesethings,

thenthatistheBuddha."

Takingsufferingasourteacher.

DON'TDESPISESUFFERING;DON'TRUNAWAYFROMITorbeafraid.Sufferingwarnsusnottobecomplacent.Bewise.Knowandseethingsastheyreallyare;seethetruth.Ifwecanbearwithit,thenthemoresufferingthebetter.Thiswaywewon'thavetobeafraidofanything,butwemustbepatientandpersistent.Wemustbedaring.Whereverthereissuffering,observeitclosely.Sufferingneedstoberecognised.Wemuststudyitandlookintoit.Ifweobservelikethiswewillbecomeawareofdesiretanhaandattachmentupadana.Desireandattachmentarewhatcausesuffering,andthissamedesireandattachmentblindustosuffering.Wesufferbutwedon'tseesuffering.Sowemustmakeourmindsresolute,gorightinwardinordertoseesuffering.Whenweseeitwewillknowitclearly.Therewillariseñana-dassana,knowledgeandvisionaccordingtoreality;knowledgethatitisonlysufferingthatarises,onlysufferingthatexists,andonlysufferingthatceases.Otherthansuffering,nothingarisesandnothingceases.

Sabbedhammanalam.abhinivesaya:allthingsarenotworthyofclingingto.Sabbedhammaanatta:allthingsarenotself.

Whateverarisesmustintimecease.Ifwecanleavethingsbe,letsufferinggo,neitherdelightingnordespising,therewillbenosuffering;orifthereis,itwillbejustasifthereisn't.

Depressionisaguest.

Thisfeelingofdepressionhasjustcomeforavisit;soonitwillleave.Havinggoneitwillcomeagain.Ifwedon'tattachtoit,itwon'tstay.Sowedon'tdelightinfollowingourmoods.Whenguestscome,ifwedrivethemawaythey'llbecomeangry;butwemustn'tbetoowelcomingeither,ortheywillsettledowntostay!Justletthembeandtheywillleaveoftheirownaccord.They'reonlyvisitors,theyarenotresidents.Iftheycome,weknowthus:‘Oh,they'vecome.'Wenoteitandthenleavethembe.Weestablishourmindinequanimity.Centreyourmind,notdelighting,notdespising,notbeingfrightened;neithertakingnorrejecting,justkeepknowing.Thegoalisnon-suffering:amindthatiscalm,cleanandclear.

Haveyoueverexperiencedsomuchsufferingthatyouwantedtodie?

Ifwe'resufferingordepressed,wesimplyknowthatsufferingordepressionexists.It'snotnecessaryforthoughtstoproliferateonit.Wearepatientandobservethosefeelingsnottakingdelightinthem,andnotrejectingthemeither.Holdingourmindstill,notlettingitleantotherightortotheleft.

Centringourmind.Justknowing.Sitting,justknow;walking,justknow.Ifwekeepobservingwewillbegintounderstandmoreclearly.Wewillseethatthesethingsinthemselvesareempty.Wewillseethatbothsufferinganddepressionaremerelysensations;theyarenotourselfnordotheybelongtous.Itisonlyclinging:clingingtotheideathatoneisdepressed,totheideathatoneissuffering.Actuallythosethingscanchange,andtheywillchangeofthemselveswhennewsensationsarise.Theyareallaniccam.,dukkham.,anattauncertain,unsatisfactoryandnot-self.

Wesufferbecausewecling.

Weexperiencesufferinganddepressiononlybecauseofclingingandattachment.Wemustliftourmindstodotheworkofenquiryusingpatienceandforbearance.Ifwecloselyobservetheimpermanentnatureofthesefeelings,induecoursewewillseetheydochange.Whenweseethis,wewillknowwhatismeantbysabbedhammaanattaallthingsarenot-self.Thenwewillseeclearly.

Don'tthinkthatit'syouthatissuffering.

Sufferingisnotyou;youarenotsuffering.Sufferingdoesn'tabidewithinyou,andyoudonotabideinsuffering.Sufferingarises,existsandceases.Wehavethetaskofsimplyknowingthatsufferingarises,knowingthatsufferingexists,andknowingthatsufferingceases.Regardlessofhowevermuchsufferingtheremaybe,ifwecanobserveinthiswaywewillbeabletobearwithit;wemustendure.Awisepersoncanenduresuffering.

Dhammaistakingthings50%.

Ifwehavethoughtslike:‘Thatpersoniswrong;theyshouldn'thavedonesuchathing;'rememberfirstthatwemayalsobewrong;theymaynotbewrongatall.Takeitonly50%.Consideringlikethiswewon'tallowourthoughtstocauseustosuffer.

Ifsomeonetellsus:‘They'vebeensayinghorriblethingsaboutyou,'or‘Suchandsuchapersonisreallyawful,'don'tbelieveit100%butdon'trejectiteither.Takeitonly50%.Don'tgetcaughtinreactingandfeelingunhappy.Theymaynothaveactuallysaidsuchthings;thepersonrelatingthestoriesmayjustbegivingtheirownversion.Don'tactonotherpeople'sthoughts.Oftenwebecomeangryandupsetfornoreasonotherthanourownthinking.Bemindfulandconsidercarefullybeforetakingaction.

Ifyouaredoingsomethingforyourpartnerandatthesametimethinking:‘Thisistotallyunreasonable.Whydidtheyaskmetodosuchathing...?',thisisnotright.Don'treactlikethat.Don'tholdontosuchfeelingsjustbecauseitappearsunreasonable.Theymaynothavemeantwhatyouthoughttheymeant.Thoughtsareallaniccam,uncertain;theychange.Yourpartnermaychangetheirmind;theymayhavemisinterpretedtheirownthoughtsorhavenotmeantwhattheysaid.Don'tallowthesefeelingstoconfuseyou.Ifwearemindful,wewon'tsuffer.Don'tbelieveanything100%;notourselves,notanother,notanycondition.Don'tbeupsetorfrightened.Don'tbesurprisedatanythingyouhearorsee.Remember:everythingisuncertain;onlytakeit50%.

Ifyouarestillsuffering,youmustlookevencloser.

ContemplatetheFourNobleTruthsregularly.Ifwearestillsufferingitmeanswestilldon'thaveRightView.Whensufferingarises,welookinward,notoutwardsandwedon'tblameothers.Wejust

lookatourownbodyandmind.Lookandseehowdesireandattachmentarethecauseofsuffering.TheyareMara;ourmostbitterenemies.Tacklethosethoughtswithpersistence.Knowthosethoughts.Whenweknowthemforwhattheyare,wewillbeuntroubled.Wewon'tbecomeupset.Wewillnolongerbedeceivedbythesethingsandwon'tclingtothem.Instead,therewillbeestablishedtheOneWhoKnows,theAwakenedOne,theRadiantOne.There!That'stheBuddha.Youdon'thavetosearchelsewhere.Evenifyouhavetopayforthiswithyourlife,it'sworthit.

WemusthaveRightThoughtandRightView.

Whateverwearedoing,wemusthavemindfulness,clearcomprehension,andsatisfaction.Ifwearesweepingthefloor,theactofsweepingtheflooristhemostimportantthingintheworld;anythingelseisofnoimportance.Whenwearesweepingthefloor,weknowwearesweepingthefloorwearemindfuloftheactofsweepingthefloor.Wemustdoitwithtotalsatisfaction.

Ifwearesqueezingthejuicefromoranges,theactofsqueezingthejuicefromorangesisthemostimportantthingintheworld;anythingelseisofnoimportance.Whenwearesqueezingthejuiceoforanges,weknowthatwearesqueezingthejuiceoforanges.Wearemindfuloftheactofsqueezingthejuiceoforanges.Wemustdoitwithtotalsatisfaction.

Whateveritisthatwearedoing,sweepingthefloor,squeezingjuice,cleaningthebathroom;thisisourpractice.Wemustnotthinkthatwedowhatwedojusttopleaseothers.Donotthinkthatwehavetodoit.Donotbeworriedbywhatotherpeoplemightthink.Wedothatwhichitisourdutytodo.Andwealwaysdoourbest.Ifwelookatthingsthisway,ifwethinkinthisway,thenwewon'tsuffer.Wewillknowpeace.Wewillhavegreathappinessallthetime.ThisisRightThoughtandRightView.

KwanYinandtheNobleElephant

VenerableSucitto

Inthewinterof1986-87,VenerableSucittowasinThailand;duringthattimehewentwandering(tudong)withVenerableGavesako.MostofthetimewasspentintheIsan–theprovincesofNorthEastThailand–butinthefollowingpiece,hereflectsonanotherpartofthetrip,inSirajaandKo

Sichang....

"Somethinginmeletgoandlistenedtothesoundsoftheworld...andthesilencebehinditall

seemedtoencompasseverything.Nosoundcouldstainthesilenceofthelisteningmind."

SIRAJAISNOTAPARTICULARLYBEAUTIFULTOWN.It’spartofthaturbanoverspilltotheeastofBangkokthatflowsalongthecoastthroughSamutPakhananddowntoChonburi,oozingalonginthewakeoftheoilandshippingdevelopmentsaroundtheGulfofThailand.AjahnGavesakoandIhaddecidedtogothereaspartofourtudongtrip,inordertogetouttoanislandcalledKoSichang–TheIslandoftheNobleElephant.ThiswouldbearoundChristmastime,whichlikemostfestiveoccasionsinThailandisverynoisy,atleastinthemoreWestern-influencedcities.Accordingly,weplannedtostayanightortwoatasmallmonasterythatAjahnGavesakoknew,andthengoouttotheislandforafewdaysoflivingverysimply,awayfromthehustleandbustle.

Itseemedlikeagoodidea:evenbeforethefestivalbegan,lifeinthecitywasnoisycomparedwiththeforestsoftheIsan.ThelittlemonasterythatwewerestayinginoccupiedafewacressquashedupagainstahillsideontheoutskirtsofthecityofSiraja;itwasn’texactlyintheheartoftown,butitcertainlywasn’toutsideofit.TherewasalotofnoisefromthestreetsandfromChristmasmusicbeingplayedveryloudly;soaftertheinitialpleasantrieswiththeresidentmonks,Iforonewasquiteeagertogetaway.Butofcourseonehastowaituntilsomeonegetstoknowofone’swishesandofferstobuyaticket–whichmaytakeafewdays.

Sooneeveningwewentdowntotheseafrontandwalkedouttoasmallislandthatwasconnectedthemainlandbyapier.OnthisislandtherewasoneofthoseChineseBuddhisttemples,ofwhichthereareverymanyinThailand,whichgoinforthemoreritualisticsideofBuddhism.Inordertoobtaingoodfortuneonecanmakeofferingsatshrinesinsuchtemples–totheBuddhaortooneofthebodhisattvas,particularlytotheBodhisattvaofCompassion,TheOneWhoListenstoTheSoundsOfTheWorld–orKwanYin,assheisknowninChinese.ImustadmitthissupplicationtodivineagencieshasneverfittedinwithmyideasaboutBuddhism;mymindkeptturningawayfromthepaintedimagesandthedecorativeshrinestothesea,bathedinsunsetgold.Theserenehorizonhintedofsublimeplanes,andIfoundmyselfmoreeagerthanevertogetouttoaplacewhereIcouldapplymyselfwhole-heartedlytomeditation.

Bythenextafternoon,unseenwheelshadturnedandwewereabletogetaferryboatouttotheislandofKoSichang.Welandedatalittleharbourandwalkedalongthecoastoftheislanduntilwecametoamoreremotearea.TherewefoundafantasticoldruinedtemplethathadbeenbuiltinthereignofKingMongkut.Itwasn’tliketheChinesetemple.Itsverydecaygaveitacertainairofsanctity:there

wasabodhitreegrowingupthroughtheroof,andthecrackedwallsinsidewerebearexceptforafewphotographsoftudongbhikkhus,likeVenerableAjahnMun.TobeinthepresenceofsuchimagesofausterityanddedicationtoDhammapracticewasveryencouraging.Thiswastherightplace,sureenough.

Wewalkedondowntotherockyseashores,thebeachesandthesparklingwater.Wedecidedtomakethebestuseofthesituationbyseparatingandpractisingonourownmostofeachday.Ihadalreadyresolvedtofastforthefivedaysthatwe’dbeoutthere,becausewheneverIfastthenIfindthatthisgivesaclaritytomymind,andagreaterrefinementtomyattention.Thephysicalenergiescalmdownandleveloutandthereislessneedtosleep.

Theweatherwasbeautiful.DecemberinThailandisalovelytimeofyear,hotbutnotstuffyandsticky;andthenbeingonanislandtherewerepleasantbreezes,soitwasquiteidyllic.AtnightitwaswarmandbalmyandIwouldsitunderneaththemeasurelessstarsmeditatingwiththemoonasmyonlycompanion.Timestretcheditselfoutandwenttorest....

SoafterafewdaysofthisIwasgettingprettyblissedout.Then,Ithinkitwasonthethirdclearday,Icameacrossabeautifuloldwoodenpalacestructurethatwashalfburntdown,setingroundswithfrangipanitrees–andthatwasquiteamazing.Itwasneartheruinedtemple,andexploringfurtherIfoundacavewhichopenedintotheground.Youcouldwalkdowninsidethisgreatcleftintheground,whichthenopenedouttoreveallonggallerieswhereyoucoulddowalkingmeditation,andnichesintherockwhereyoucouldsitandmeditate.Thenyoucouldgodownevenfurtheruntilyoucouldn’tseeorhearanything;soyoucouldbecompletelyenfoldedintheearth’swomb.Ahermit’sdream!

Ithought,‘Thisisamazing,thisisreallywonderful!’Anditwasthedayofthefullmoon.MymindimmediatelyconstructedtheeveningconfrontationwithMara:Iwasneartheruinedtemple,soIcouldsittherewithAjahnMun,orIcouldgodownintothecaveandpractise,orIcoulddowalkingmeditationoutunderthefrangipanitreeswiththecooleveningbreezesblowingandthefullmoonbeamingdown.‘Thisisit,’Ithought,‘thisisgoingtobethenightwhenIreallygetintosomesamadhi.’

Iwasfeelingverylight,almostskippinguptheslopewithexpectation,whenInoticedsomepeoplecomingalong–whichwaskindofstrange.Theywerealldressedinwhite;thenIrecognisedthatitwasoneoftheanagarikasfromthemonasteryinSirajawe’dbeenstayingat,andhehadsomelaywomenwithhimwhowerealsodressedinwhite.Iquicklyrealisedthattheymusthavecometoseeus;butIdidn’twanttobebotheredwithpoliteconversation–particularlyasIcouldn’tspeakthelanguage.However,they’dseenme:Icouldn’tignorethat,soIdecidedtomakethebestofit,comeover,benice,andhopefullyitwouldn’tlasttoolong.WesatdownbyabigbodhitreeoutsidetheruinedtempleandtheyhadoneofthoserefrigeratedboxeswithsomeCocaColainit,soIacceptedabottleanddranksome.TheystartedaskingquestionsandtalkingandIcouldn’tgetverymuchofwhattheyweresaying.IjustsmiledandsaidIdidn’tunderstandandthoughtthatsoonerorlaterAjahnGavesakowouldhappenalong.Thenhecouldtalktothem,andIcouldgooffandsitsomewhereandgetintosomesamadhi.

Butsomewhereinthebackofmymindwasananxiousvoice:‘Whyhavetheycome?Iwonderwhatitis?’

ThenAjahnGavesakocamealong.Isatwithhimforawhile,butheseemedquiteateaselisteningand

talkingtothem,soIthought:‘WellI’lljustmoveoff.’Istartedtoslipaway;butasIwasslippingawayheturnedaroundandsaid:‘Oh,TuhnSucitto,packyourbag,willyou?We’regoingback.’

Mymindstopped:‘Back,what?’Hesaid,‘We’regoingbacktoSiraja.’AndIsaid,‘Whatfor?Whatarewegoingbackfor?’Suddenlymyeveningofsamadhidroppedaway.‘Oh,they’veinvitedus.’Ilookedathimquestioningly,andheadded,‘Idon’tknowwhatfor.Itdoesn’tmatter.They’veinvitedussowe’dbettergo.Itwouldn’tbepolitetorefuse.’

Atthatpointsomethinginmestopped.Iturnedroundandwalkedoffandwenttowheremybowlbagwasandpackedmyalmsbowlwithmymindgoing:‘Whatdotheywant?Whatarewedoing?Isupposewe’regoingbacktochantsomethingoranother,dosomeritual.Whycan’twestayhere?Wecamehereforafewdays.Weweregoingtogobackinacoupleofdaysanyway.Wecamehereforafewdaystopractiseandnowwe’vegottogobacktothetown.Whatfor?Whatdotheywant?’ButIknewenoughtorecognisethatresistanceinthemindandnottofollowit.SoIpackedmybag.Wewalkedbackfromthathaventoaroadwherethey’dgotamotorbiketaxitogiveusarideouttothelittleharbourvillage.Wewaitedthere.Istaredglumlyatthesea,andthenwhentheferrycameweallpackedintoit.Theboatlingeredforafewminutes,thenturnedandcarriedusawayfromtheNobleElephantbacktothereekingharbourofSiraja.

Wereturnedtothetempleinthecitynotknowingwhatfor.Iwenttomykuti,unpackedmybagandsattherewaitingforsomethingtohappen.AndIsatandwaited;andnothinghappenedexceptthesoundsofthecityswelledastheduskfallturnedintonight.Soundsofthetraffic,soundsoftheworld–andIhadtolistentoitasnightturnedintoday.AnditbeingChristmasEveandThaipeople,ChristiansaswellasBuddhists,enjoyingloudmusic,therewerelotsofloudChristmassongs–inEnglish.PerhapsitwasbecausetheywereinEnglishthatitdidn’tseemtomatterwhattheywereabout,becausetheyweren’tevenChristmascarolsthatyoucouldbeinspiredby.WhatcamerollingintomykutiwasChristmasMuzak,like‘WhiteChristmas’and‘RudolphtheRed-NosedReindeer ’–againandagain.IsatthereinthenightandIsatthereinthemorning;listening,waitingandlisteningto‘RudolphtheRed-NosedReindeer ’,rememberingthefullmoon,theruinedtemple,AjahnMun,andsamadhi.

ButIdidlisten;andsomethinginmegotthepoint.Somethinginmestoppedresistingandbecameatonewiththewaythingsare.‘RudolphtheRed-NosedReindeer ’isquiteareasonablesongactually,whenyoulistentoitafewtimes;it’sgotamoraltoit.Andwhensomethinginmeletgoandlistenedtothesoundsoftheworld,itseemedtherewasavibrantsilencebehinditall.Andthesilencebehindthesoundoftheworldseemedtoencompassandlistentoeverything.Profoundorpettyorinane,nosoundcouldstainthesilenceofthelisteningmind;andinthatacceptancewastimelesscompassion.

Nobodycameforus;nordidanyonecometotakeusanywhere.Theydidn’twantmetogiveatalk,doanychanting,blessanything,goanywhere,sayanything.Maybetheywereworriedthatweweregettinglonely.Perhapstheythoughtwewerenotgettingenoughtoeat;Iexpectthewholeeventaroseoutofcompassion.ButintheendIwasgrateful.WhatevertheLaworcompassionateBodhisattvathatarrangestheseevents–Ihavealottothankthemfor.They’vealwaysmanagedtocatchmeout;alwaysturnedmeawayfrommyattachments,andideasofpracticetomakemelistentothewaythingsare.Theiremissariesareeverywhere.Theyneverletup.

AndperhapsIlearntsomethingabouttheNobleElephant,thesymbolofDhammapractice.TheBuddhahimselfislikenedtotheelephant:it’sthesymboloftheunstoppableaspirationtoNibbanathatkeepsgoingthroughanything.Itiswithsuchanaspirationthatatudongmonkestablisheshispractice

–heinclinestobeenduring,toberesilient,andtobetestedbywildandlonelyplaces.Infactformeit’salwaysbeenagreatpleasuretogotoremoteplaces,whereIcouldbealoneandindependent.YetI’vealsonoticedthatwhenIinterprettheaspirationtooliterally,amahoutclimbsonthebackoftheNobleElephant.Thismahoutisalwayssayingthingslike:‘I’mgoingtogetintojhanatonight.Thisistherealplaceforpractice,ifIcouldstayinthisplaceforever,I’dreallydevelop.’Andhe’salwaysaskingthepracticetocomeupwithsomethingfancy;likeamahoutthatwantshiselephanttodanceandpranceandperformtricks.He’salwaysbeenaburden,thismahout;andaslongashe’sdrivingtheelephantI’veneverfeltthatsatisfied,eveninblissfulcircumstances.Insteadmyattitudesgetcaughtupintryingtoproveorattainorholdontosomething–aratherself-consciousstrivingthatfinallydoesnotleadtocoolness,detachmentorliberation.

Ofcourse,whenonelivesasabhikkhutherearechancestoundertakeausteritiesandlivealonesometimes,butthebasicstandardalwaysentailsarelationshipwiththesociety.Thelifeisoneofdependence;it’saninterface.YetiftheBuddhaestablishedthebhikkhulifeforliberationthenweshouldtrusttheopportunityforselflessnessthatitpresents.It’sabumpyrideattimes,butI’velearnedtoappreciatethetestsofSanghalife,andtheenigmaticcompassionofTheWayItIs:theyalwayscreatepredicamentswhereIhavetoletgo.

WhenIcamedownfrommykutionChristmasEvemorning,AjahnGavesakowasreadinganewspaper.‘Itsaysheretherearefourbabiesbornintheworldeverysecond!’‘Bettergetusedtogrouppractice,’Icommented.

Sometimesweneedausterities,sometimesweneedisolation,andsometimesittakesaRed-NosedReindeertoawakenusfromourselves.

TheWorkofAwareness

VenerableMunindo

ThefollowingteachingistakenfromaFridaynighttalkgivenbyVenerableMunindoatDhammalokaBuddhistCentreinPerth,duringavisittoBodhinyanaMonasteryofWesternAustralia.

"TheMiddleWaymeansgentlybearingthingsexactlyastheyareintheirrawcondition."

ITHASBEENVERYPLEASANTspendingtimewithAjahnJagaroafternothavingseeneachotherforeightyears.We’vebeentalkingoversomeofthedevelopmentsthathavetakenplaceinpracticeandinourvariouscommunities.ArewardingreflectionhascomeoutofthisastojusthowsteadilythePathdoesdevelop.

It’swonderfultoseehowthequalityofeffortthatweareabletomakeinpracticenaturallygrows.Irememberhow,whenIwasfirstordainedinThailand,theformal‘goingforrefuge’and‘takingprecepts’didn’tmeanverymuchtome–Buddham.saranam.gacchami,Dhammam.saranam.gacchami,Sangham.saranam.gacchami....Butalthoughthisformalitydidn’tmeanmuchtomethen,Iwasattractedtotheseteachingsbecausetheyspokesomehow,inameaningfulway,of‘TrueRefuge’.

MyfirstcontactandinspirationwithBuddhismhadcomefromreadingabookatuniversity.Ihadafeelingatthetimeof,‘Great!thereissomethingreal–somethingoftruequalitywhichdoesn’trequirecompromisingwhatIfeelmostdeeplytoberight.’Andthatwaswonderful.Itoftenisthiswayinthebeginningwhenwemakecontactwithsomethingwecanreallytrustin;wehaveawonderfulfeelingaboutourdiscovery.

ThenwefindtheTeachingsaysthatrealisingthis‘truequality’,ortomakethisqualityrealinone’slife,requiresthecultivationofawareness.Wearealready‘kindof’aware,butourawarenessdoesn’tdowhatitneedstodo,whichistoseethefactsclearly.TheBuddhasaidthatwhenweseethefactsoflife–whenweseewhatis,asitis–thentherearenomoreproblems.TheBuddhahadnoproblemsbecausehecouldalwaysseethefacts.Ifit’snotlikethatforus,thenit’snotbecauseoflife,butbecauseofthewayweseeit;andthat’saveryhelpfulreflection.WhenI’mhavingproblems,Icanconsider:theBuddha’sWaymeanthehadnoproblems,whereas‘myway’meansIhave.Therefore,onewayhastogo:either‘myway’ortheBuddha’sWay.Sowetakeupthistraining,ortheWayofDhamma,tobefreefrom‘myway’.

AndthiswayofDhammabeginswiththisfirstsenseoftrust;wefeelthatTruthisaccessible,andverifiabletousashumanbeings.Wedon’thavetowaituntilwedieuntilweknowwhat’swhat.

Weoftenfindinlife,thatwearefacedwithadifficultsituationswhichwewanttoworkwith,butwe’renotuptoit.Thepointofsuchmeetingsasthisistoactuallydosomethingaboutourabilitytowork;wehaveawareness,andwearechoosingtoworkwithit.Wearenotjusttousingawarenessaswedoindailylife,butwehavesetthistimeasidetodirectlycultivateit;tosit,tobestill,totrainthemind.

WhenourcommunityinEnglandfirstmovedtoChithurstHouse,itwasnotaneasysituation.One

hundredandtwentyacresofforesthadbeengiventous,withalakeandanoldderelictmansion.Butthelocalcouncilsaidwehadtoapplyfor‘changeofuse’.Sothatwasdone–buttheanswerwas‘No!’SotherewewerewithawonderfulforestinbeautifulWestSussexandapotentiallyidealhousetolivein,andyet....

Fortunately,becauseofatechnicalpoint,wewereabletoapplyagain;butitmeantwehadtowaitformanymonthstoknowtheresult.Therewastremendousdoubt;wouldwebeabletostayornot?Youcouldgetcaughtupinthedoubtandnotdoanywork,thinking,‘Well,theymightthrowusout.What’sthepoint?’Or,youcoulddenydoubt,worklikeaTrojanandgetangryatanybodywhodaredtodisplayanydoubt.Thetraining,however,isaboutseeingjustthefacts–andthankfully,AjahnSumedhowasveryclearaboutthat.Thefact,then,wasthatthatparticularsituationwasverydoubtful–uncertain.Sowithrightawareness,withbalancedawareness,wecouldsimplybearthatuncomfortablefeeling.Wecouldbearthefeelingofinsecurityordoubt.

Insecurityisaveryunpleasantfeeling.Whenwearechildrenandfeelthatway,weseekreassurancefrommumanddad.Thenaswegrowup,weseethisfeelingofinsecurityasafactoflife,andlearntoabideintheknowledgeoftheinsecurityofallexistence;thatis,ifwereallygrowup!Ifwedon’treallygrowup,wefindsubstitutesforourparents:apartner,possessions,beliefsystems,philosophiesandsoon.

Ourtrainingistoactuallyfeelthisinsecurity,andseeitas‘justlikethis’.Butwithoutbeingbalancedwecannotdoit.InthoseearlydaysatChithurst,itwas‘justlikethat’,buttherewasarealtemptationtogetcaughtinanextremepositionofeitherindulgingindoubtorrepressingit.

IntheBuddhistWay,itisclearlystatedthatthetwoextremesof‘blindlybelieving’ontheonehand,and‘repressionanddenial’ontheother,arefalse.ThewaythatisRealistheMiddleWay–thewayofgentlybearingthings,exactlyastheyare,intheirrawcondition.Todothis,wehavetotraintheminduntilwearenolongerpushingandpullingatthestatesthatweexperience.

Pushingandpullingisthewayofcontending.Andit’sveryeasytocontendwithlifewhenit’snotgoingthewaythat‘I’thinkitshould.TherewasaverydifficultperiodinmytraininginThailandafterIhadalreadybeenamonkforaboutfouryears.AsaresultofamotorbikeaccidentIhadhadbeforeIwasordained,andanumberofyearsofsittinginbadposture,mykneesseizedup.ThedoctorsinBangkoksaiditwasseverearthritis,butnothingthatasmalloperationcouldn’tfix.Theysaiditwouldtaketwoorthreeweeks.ButaftertwomonthsandthreeoperationsIwasstillhardlywalking.Therehadbeenallkindsofcomplications:scartissue,threelotsofgeneralanaestheticandthehotseasonwasgettingatme;mymindwasreallyinastate.Iwasthinking:‘Mywholelifeasamonkisruined.WhoeverheardofaBuddhistmonkwhocan’tsitcross-legged.’EverytimeIsawsomeonesittingcross-leggedI’dfeelangry.Iwasfeelingterrible,andmymindwassaying,‘Itshouldn’tbelikethis;thedoctorshouldn’thavedoneitlikethat;themonks’rulesshouldn’tbethisway....’Itwasreallypainful,physicallyandmentally.Iwasinaveryunsatisfactorysituation.

ThenIheardthatAjahnChahwascomingdowntoBangkok.IthoughtifIwenttoseehimhemightbeabletohelpinsomeway.Hispresencewasalwaysveryuplifting.WhenIvisitedhimIcouldn’tbowproperly;helookedoveratmeandasked,‘Whatareyouupto?’Ibegantocomplain:‘OhLuangPor,’Isaid,‘It’snotsupposedtobethisway.Thedoctorssaidtwoweeksandithasbeentwomonths....’Iwasreallywallowing.Withasurprisedexpressiononhisfacehesaidtome,verypowerfully:‘Whatdoyoumean,itshouldn’tbethisway?Ifitshouldn’tbethis,wayitwouldn’tbe

thisway!’

Thatreallydidsomethingtome.Ican’tdescribehowmeaningfulthatmomentwas.HepointedtoexactlywhatIwasdoingthatwascreatingtheproblem.Therewasnoquestionaboutthefactofthepain;theproblemwasmydenyingthatfact,andthatwassomethingIwasdoing.Thisisnotjustatheory.Whensomeoneoffersusthereflectionofexactlywhatwearedoing,weareincrediblygrateful,evenifatthetimewefeelabitofatwit.

Thepushingawayisthedistortionofawarenessthatmakesproblemsoutoflife.Lifecanbeverypainful,butwithrightawarenesstherecanbeadiscerningofthefacts.Whenawareness,ormindfulness,maturesintotruth-discerningawareness(satipañña),wecanbearthestateweareexperiencinganddiscernthefacts.Withintelligencefreetoconsiderwhatcanbedoneandourhumansensitivityunhindered,wedon’thavetodenywhatwefeel–wecanlearnfromlife.

Butifourabilitytofeelisnumbed,ifourheartsareclosed,intelligencesimplycan’toperate.Wecangothroughsomanydifficultsituationsinlife,thinking:‘Wow!Isurvivedthatone.I’llneverhavetogothroughthatagain,’yetbeforelongwedo.Sowhetherwelearnornothasverymuchtodowithjusthowaccurateourawarenessis.Itdependsonwhetherweareworkingwith‘rightawareness’,orthecommon-or-garden-varietyawareness.Thispracticethenistotrainawareness–tobalanceit,togentleit,totameit,untilthepushingandpullingtendenciesaregone.

Justaswemakeproblemsoutofdifficultexperiences,wecanalsomakeproblemsoutofpleasantones.TherewasanoccasionwhenIwasinNewZealandandvisitingagoodfriendwhousedtobeamonkwithusinEngland.NowheisadoctorinChristchurch.HespendsalotoftimeintheverybeautifulmountainsoftheSouthIsland.AthisinvitationIjoinedhimforafewdayswalkingintheAlps.Ihadn’tbeeninthemountainsforalongtime.Theairwasgood,theweatherwasgoodanditwasparticularlynicetobewalkingwithagoodfriend.Wespenttimetrekking,walking,talkingoverpractice,sittingmeditation...itwaswonderful.TherewasonemorningIremembervividly.Wehadleftveryearlytheforesthutwherewe’dspentthenight.Itwasdawnaswewalkeddownabigstonymountainriverbed.Themagiclightofsunrisewastippingthesnow-cappedmountainsgold.Itwassobeautiful...drinkingthestreamwater,breathingcrispmountainair,andbeingingoodcompany.Thensomethinginmymindstartedup...afeelingstartedarising...anditwasbeginningtospoilthesituation.Sogentlypayingattentiontothat...carefullyturningtowardsitandbeingwiththatfeeling...theconstrictionofenergythatwastakingplace...Icouldseetherewasafeelingof...tryingtoholdontotheexperience–theexperienceofsimplehumanenjoyment.Iwassayingtomyself,‘Thisishowitshouldbe.’Inthatmoment,IcouldseehowIwascreatingaproblem.IwasalreadybeginningtoimaginehowitwouldbebackintheEnglishdrizzlesaying,‘Itshouldn’tbethisway.’

Soevenaroundpleasurewecreateproblemsbynotrelatingdirectly,truly;bynotrelatingtothatwhichistrue,butrelatingtothatwhichisfalse,ortoourfantasies.Withpleasure,wecanfeelafraidoflosingit,andfantasiseinanattempttoholdontoit.Withpain,wetendtodwellinmemoriesofwhenitwasn’tthere,inanattempttoavoidit.Thisishowitoftenisinbrokenrelationships.(Anddeathisakindofbrokenrelationship.)Ratherthanseeingthefactofthepain,thereisatendencytogointomemoriesof‘howitusedtobe’orfantasiseabout‘howitcouldbe’.Thatisdwellinginwhat’snotreal.

ThereisaverseintheDhammapada:Mistakingthefalseforthereal,andtherealforthefalse,weremainstuckinthefalse.Seeingtherealasreal,andthefalseasfalse,weattaintotheTrulyReal.

Tobeabletodotheworkofseeingthefalseasfalseandtherealasreal,weneedtocultivatethistruth-discerningawareness.Weneedtooperateinamodewherebywecanaccepttheofferingsoflifeanddeathcompletely,whole-heartedly,anddiscernthefacts–theTruth.

Sobeingwhole-heartedmeansbeingwhollyandcompletelysensitive;notbeingsensitivemerelytowhatwelike,whichis‘myway’,anddenyingwhatwedon’tlike.TheBuddha’sWaymeansbeingsingle-mindedaboutourconsiderationoflife.Anditresultsinanagilityofmindwhichisintelligence;themindisnotmerelyconditioned;itisfreetoperformitsproperfunction.

Thisisthetraining,andwecanbeverygratefulthatwe’vebeenofferedthistraining.TheBuddhadescribedthisWayasbeing‘Well-Expounded’,SvakkhataDhamma.Inotherwords,hesaid,‘You’vegotwhatyouneedtodowhatneedstobedone.’Wedon’thavetomakeshotsinthedarkhopingthatwe’llcomeacrosssomethingmeaningful.Herewehaveacompletetraining–thetrainingofbody,speechandmind.Wecultivatemoralresponsibilityandworkatdevelopingthemind.Wemaketheefforttoconcentratethemindandreallybeinthepresent.Allthedifficultiesandpitfallsthatweexperiencealongtheway,wesharewitheachother.WehaveGoodCompanions–Kalyanamitta,membersoftheSangha,andDhammafriends,whocancometogetherfordiscussionandreflection–listeningtotalksandgoingonretreats.WecanactuallydowhattheBuddhawantedustodo.

Thequalityoftrustwehaveinthebeginningiswonderful.Itsays:‘Yes,thereissomethingtoberealised.Lifeisn’tmerelyanordealthatwetolerateuntilwedie.Thereisatruequalitythatcanbeseenandknown.’Andthen,havinggivenourselvestothetraining,wefindthatwebegintogobeyondthehabitualtendenciesofpushingandpullingattheexperiencesofpleasureandpain.Andwecontinueuntilwecomeuponanewwayofseeing.Weseeinawaythatwe’veneverseenbefore.Wehaveanewperspectiveofthings.‘Trust’isnowverified.WeneednolongerbeconcernedwithdoubtaboutthepossibilityoftheWay;wesimplygetonwithit.

Allthetrainingwedo,includingthetraditionsthatweuse,areforthispurpose.Theymakeourlifesituationsworkable.Angerbecomesworkable;greed,jealousy,pleasure,pain,allbecomesomethingtohelpusgrowinthedirectionofTrueUnderstanding.‘IgoforrefugetoDhamma–thewaythingsactuallyare’takesonanewmeaningforus.

Thenfinally,andthankfully,therearebeingsintheworldwhoteachfromtheperspectiveofcompletetrust.TheBuddha’sTeachingscomefromtheperspectiveofcompletetrust.Thatiswherelifeitselfissomethingthatwegiveourselvesintowithanattitudeofcompletetrust.Thereisnolongeranydoubt,anyconfusion,anydespair.AllthatremainsiscompletetrustinDhamma.

QUESTION:Wouldyoucommentonthestatement:‘Acceptingthingsthewaytheyareisapassiveavoidanceoftakingresponsibility.’

ANSWER:Ifit’savoidanceoftakingresponsibility,thenithasnothingatalltodowiththespirituallife.ThisWaymeansbecomingcompletelyresponsible–itmeansdevelopingtheabilitytorespondwhole-heartedlyandsingle-mindedlytowhateversituationwemaybein.Thatisfarfrombeingpassive.It’sbeingperfectlyactive.Itmeansactinginacompleteandperfectway–doingwhatisappropriatetothesituation.Thatmaymeandoingnothing.Itmaymeandoingsomething.Theprinciplemeanswhateveryoudo,docompletely.Thenyoucanbetrulyresponsiblefortheoutcome.Oursensitivityisrighttherewithusandintelligenceisn’thindered;youcansayoractasiscalledfor.Ifnothingiscalledfor,wedon’tdoanything.Evenifwegetitwrong,whichoftenhappens,andwe

becomecaughtinthefalse,assoonasweseeit,we’rerealagain:nopushingorpulling,justfeelingitasitis.Thisisthevisionofthepractice.

SeeingintheLightofDhamma

VenerablePuriso

InthemeditationmonasteriesofNorth-EastThailanditisatraditionforthevillagepeopletospendthenewmoonandfullmoonuposathadaysinthemonastery.Theykeeptheeightpreceptsandpractisemeditationalongsidethemonksandnunsuntildawnofthefollowingday.OnsucheveningsaDhammatalkisgivenespeciallytoencouragelaity.Thefollowingtalk,translatedfromtheThaibythespeaker,

wasgivenbyVenerablePurisoduringtheRainy-SeasonRetreat(Vassa)of1987.

"Whenyoubringlightintoadarkplace,thedarknessdisappears,

nomatterhowlongthedarknesshasbeenthere."

FORYOUWHOHAVECOMETOTHEMONASTERY,leavingyourhomesfortheobservanceday,itisagoodopportunitytostopandreflectonyourlives.Whereareyougoing?AreyoutravellingtheworldlypathorthepathofDhamma?IfyouaretravellingthepathofDhamma,areyoumakingprogress?InthepracticeofDhamma,oneshouldconstantlytrytoimproveoneself;don’tjustgoaboutthingsinaperfunctoryway–moveahead.TomaketheDhammameaningful,youhavetomakeitrelevanttoyourlife,reflectingonyouractionsinthelightofDhamma.

Forexample,whendevelopingsati,recollection.Inanyoneday,howmuchtimedoyouspendwithsati,beingawareofyourself?Wedevelopsatiinourmeditationpractice.Atfirst,onemayonlybeabletokeepone’sattentiononthebreathfortwoorthreesecondsbeforeitwanders.Especiallyifyoudon’testablishyourmindwhensitting,youmaynotevenfollowthebreathforeventwoorthreeseconds.Youmayendupjustsittingthere,passingthetimeaway.

Whensittinginmeditation,youshouldreally,consciously,sitinmeditation.Whatisourtaskwhensittingmeditation?Wemustbringthebreathtomind,torecollecton,contemplatearound,ornoticethein-andout-breaths.Thisisdevelopingtheabilitytorecollectorbemindful–sati.Usingrepetition,wecanimproveourabilityinthisarea.

Withallthepracticesintheforestmonasteryhere,thereisroomforimprovementandrefinement.Whatareourpracticeshere?Firstly,forinstance,thereiseatingonemealaday.Thisisoneofourbasicpractices.Inforestmonasteriesthisstandardshouldbeobservedfirmly.Anotheroneisthepracticeofnotlyingdownintheeveningsoftheobservancedays.Forthosewhohavethestrength,thisshouldalsobeobserved–althoughifone’shealthisnotgood,onemaynotbeabletogoallthroughthenight.Evenso,onecanstillmaketheefforttobeespeciallydiligentonthatnight.

ListeningtoDhammaisanotheroneofourpractices.ListeningtoDhammaissomethingonemusttrainin.IfonehasneverlistenedtoDhamma,onewon’treallyknowhowtodoit.One’smindwillwanderandonewillgetcaughtupinthoughtsofcriticismorpraise,approvalordisapproval,andsoon.AsforthosewhohavetrainedinlisteningtoDhamma,whentheyheartheDhammatheyfeelpleasure.Likewise,ifwecanpractisetheDhammainoureverydaylives,weshouldexperiencelightnessandeaseasaresult.Weshouldexperiencethe‘disbanding’or‘dissolving’ofsuffering.Thesufferingofthisworldarisesthroughclingingandattachment.Theworldisthesphereof‘me’and‘mine’.

Nowinthisworldtherearemanypeople,soit’snecessarytosharethingsaround.Butinfact,thereisn’tmuchsharing,there’smoregrabbinggoingon.Peoplearestrugglingagainsteachothertomakealiving,raiseafamily,setthemselvesupsecurely,andsoon.Inotherwords,they’resuffering.Generallyspeaking,peoplemanagetogetby,buttherearetimeswhenthingsgetrough,problemsariseintheformofdisputes,quarrels,fighting,andsoon.It’sjustasifpeoplewereblindedbydarkness.

Sowhatshouldwedo?WemustlistentotheDhamma,contemplatetheDhamma.WemustlearntolookatallthesethingsinthelightofDhamma,bringinglightintoourminds.Whenyoubringlightintoadarkplace,thedarknessdisappears.Nomatterhowlongthedarknesshasbeenthere,itdissipatestheinstantwebringlightintothatplace.The‘light’hereistheunderstandingofthingsinthelightofDhamma.WhatisthelightofDhamma?Whenweknowhowtoletgoof‘me’and‘mine’,andseethingsastheyare–thisisseeingthingsinthelightofDhamma.

Forinstance,inBuddhismwetalkaboutthe‘EightWorldlyDhammas’:gainandloss,praiseandcriticism,fameandobscurity,happinessandsuffering.Thesearethethingsmostpeoplearerunningafterorfrom.Peoplelookforwealthandpossessions.Praiseisanotherthingpeoplelookfor.Weliketohearpeoplesaywearegoodandclever.Wordslikethatpleaseus.Ifwehearwordsofcriticismorabuse,wedon’tfeelsogood.AnotherkindofworldlyDhammaisstatus.Somepeoplearen’tsointerestedinwealthassuch,buttheylikerankandpower.Politiciansmayspendlotsofmoneytogetpoliticalpowerandposition.

IfwelookintoalltheseworldlyDhammas,wewillnoticethattheyalltendtoswellupone’sself-image.However,thepracticeofDhammatendstoworktowardscuttingitdown,towardsgivinguppride.‘Selfbuilding’iscontrarytothewayofthings,becauseintheendweloseallthosethingsanyway.

I’venoticedthemonkeyshereintheforest.SometimesI’veseenthemplayingagame,somethinglike‘KingoftheCastle’.Oneofthemonkeyswillruntothetopofatermitemound.He’stheKingoftheCastle.Thenalltheothermonkeysdownbelowwillcompetewitheachothertopullhimdownandgetuptherethemselves.Allofthemonkeyswanttogetontop,theywanttobebig,theywanttoshowtheirstuff.Butbeingontopdoesn’tnecessarilyguaranteehappiness.Infact,themonkeyontopofthemoundsuffersmorethanalltheothers.He’sgottobeconstantlyonguardagainsttheothermonkeysjumpingupandpullinghimoffthemound.Theothersaremuchbetteroff,they’vegotnothingtolose.

There’ssomethingwecanlearnfromthis,too.‘Makeyourselfsmall.’Tosay‘Makeyourselfsmall’doesn’tmeantomakeyourselfstupid,lazyorcowardly,buttoknowhowtoletgo:tobehumble,respectful,easilycontentedandappreciative.

Thesefourqualitiesarecontrarytothenormalwayoftheworld.Intheworld,peopledon’tusuallyaimforthesesortsofthings–theynormallyseektomakethemselvesbig.TheBuddhasaidthisiscontrarytonature.

Sowhateverpracticeisavehicletohelpusletgoof‘me’and‘mine’isacorrectpractice,aswellasbeingthewaytohappiness.Thisisbecauselettinggoishappiness;clingingissuffering.Regardingthispointhere,onewhohasneverstudiedorthoughtabouttheDhammawon’tliketohearit,becausemostpeopletendtocling.Therearemanythingspeopleclingtoasbeingtheirown.Seeingthingsas

beingone’sowninanabsolutesenseiscalled‘clinging’.Ifoneisn’tclinging,onewillseethat‘our ’thingsareoursonlyinarelativesense.Aslongassupportingconditionsarethere,thenthosethingswillalsobethere;butwhensupportingfactorsnolongerexist,thenthosethingsalsocease.ThinkinginthiswayisthinkinginthelightofDhamma.AndthinkinginthelightofDhammawillmakeuscoolandpeaceful;wewillexperiencethedisbandingofclinging.Whenclingingisdisbanded,wewillexperiencelightness.

Thatwecometopractiseinthemonasteryisnotsothatwecansimplyrunawayfromhome,butsothatwecanstepbackabitfromoureverydaylivesandlookatthingsmoreclearly.Ifweweretopractiseonlyathome,therewouldbedifficulties.Onemightfeelembarrassedtositorwalkmeditation.Butallofyouwhocometothemonasterycomewiththesingleintentionofstudyingandpractisingthereligion.Soyoucanallrelax.Ifsomebodywantstopractisewalkingmeditation,thatpersonwon’thavetofeelembarrassedorafraidthatpeoplewilllookaskanceathim,becausewalkingmeditationisoneofourdutieshere.Ifyoutrieddoingwalkingmeditationinthemarketplace,theymightthinkyouwerecrazy,andlockyouup!Sowecometopractiseinthemonasterywherewecanrelax,practisemeditation,readDhammabooksorsimplyspendthedayquietly.Keepingthepreceptsisalreadyameritoriousaction,becauseactuallyit’squitedifficulttodo,especiallytheeightprecepts.Ifonekeepstheeightprecepts,oneislivinglikearenunciant,especiallyhereinthismonasterywhereit’sverypeaceful,andremovedfromthebustleofhouseholdlife.Livinghereforadayandanightislikeordainingforadayandanight.Ifyouweretotrylivinglikethisathome,itwouldn’tbeeasy–soundsofradio,television,peoplecomingandgoing–thesethingsdon’thelpmeditationpractice.

However,havingcometostayhere,weshouldlookintosuffering.Therewillbesufferingarisingwithinourbodiesandminds.Ourdutyistounderstandthetruthofsuffering.Whatdoessufferingarisefrom,howdoesitarise?Wemuststudythesethings.TheBuddhataught,‘Sufferingissomethingthatshouldberecognised,’butmostpeopledon’twanttorecogniseit.Ifsufferingarises,theonlythingtheycanthinkofdoingistotrytorunawayfromit.Theydon’twanttolookintoit.TheyarenotrealDhammapractisers.ADhammapractisermustlookintoproblemsastheyariseinordertounderstandtheircauses.

Sometimes,someincidentmayarisewhichweinstantlyreactto–forinstance,whenpeoplecriticiseus.Butifwelookintowhattheysay,wemayfindsometruththere.Ourgettingangrywassimplyadefence-reactionbasedonfear.Ifweacceptwhattheysay,thatis,werecognisetheirrighttosaywhattheywish,thennoincidentarises.

Ifwepractisesoasnottogiverisetoany‘incidents’inourlives,wewillhavesomepeace.Ifanyincidentsdoarise,wedaretolookintotheminthelightofDhamma,withopenness,clarityandhonesty.ButseeingthingsinthelightofDhammaisnoteasy.Wehaveourhabits.ThisiswhatmakesseeinginthelightofDhammasodifficult.Weseethingsnotastheyarebutcolouredbyourhabitualreactionsandvaluejudgements.

WemustdependonDhammapracticetofurthertrainourselves.Wemustdevelopmoraldiscipline(sila)andmentaldiscipline(samadhi)inordertogiverisetounderstanding(pañña).Silaandsamadhiarethetoolswithwhichwecalmouractions,speechandthoughts.Ifouractions,speech;andthoughtsarenotrestrained,everythingisagitated,wecan’tseethingsthewaytheyare.Inotherwords,wecan’tseeinthelightofDhamma.Wemustfirmlytakeholdofthepracticeswhichthe

Buddhahasbequeathedus:moralprecepts,thedhutangapractices,makingmeritandgivingofferings;thesearealltoolsinourpractice.Theygiveusthestrengthtoovercomethehindrancesanddevelopclarity.

Howcanwegiveuphindrances?Taketheexampleofgivingofferings.Whetherofferingofmaterialgoodsorofferingofone’stimeandenergy,theseareallaspectsofdana,andtheyareonewayofgivingupmentalhindrancesandcleansingourmind.Don’tthinkthatmakingofferingsisinordertogotoheaven.That’snotasurething.Ifonemakesofferingsandyetdoesbadactions,onemayendupgoingtohell.Makingmeritthroughgooddeeds;andmakingofferingsaredoneinordertocleanseone’smind.Youcanseethefruitofyouractioninthepresentmoment,youdon’thavetogolookingoffintoafuturelife.Futurelivesareanuncertainty,weshouldconsiderthislife.Ifyougiveofferingswholeheartedly,withoutatraceofdoubtorregret,givingfullywithone’swholeheart,onewillexperiencehappinessrightthere,asenseofwell-beingandfulfilment.Rightthereisthefruitofgiving,youdon’thavetolookforitinthefuture.

Keepingthepreceptsisthesame.Ifonekeepsthepreceptswholeheartedly,withoutdoubtsononehandorself-prideontheother,onewillexperienceafeelingofstrengthinone’sheart.Themindwillbefirmandstrong.Ifonetakessuchamindandtrainsitfurtherinconcentrationpractice,thatfirmnesswillincreaseuntilthemindbecomesunified.Thisisourpathofpractice.

ThisishowtheforestmonasteriesteachtheDhamma.TheyteachustopractisetheDhamma,toactuallyputitintopractice,tothebestofourability,andtoseethefruitsofthepracticeinthepresent,rightbeforeyoureyes.Forinstance,ifyoupractisemeditationandcalmthemind,thefruitofyoureffortswillbeplainlytherebeforeyou.Youdon’thavetothinkofpractisingmeditationforsomefutureresult,youcanseethefruitrightthere.Goodnessisitsownreward.Thispointisonethatpeopledon’tseemtounderstand.Theyseepeoplegoingtothemonasteryforyearsandnevergettingrich,sotheyconcludethatthey’vedonegooddeedsandreceivednoresult.Thisisamisunderstanding.Ifonereallydoesvirtuousdeeds,theremustbevirtuewithinoneatthattime.Thefruitoftheactionisrighttherewithinone.Thesameappliestobadactions.Sometimeswemayseeothersdoingbadthingsandseemingtogetawaywithit,andsoconcludethatthey’vedonebadactionsandreceivednobadresult.Thisisstillnotseeingclearly.

InBuddhismwesay,‘Goodactionsbringgoodresults,badactionsbringbadresults.’Thisisn’tatheory,anidea,anideal,orsomeformofwishfulthinking–itisthewaythingsare,whetheroneseesitornot.Peoplewhocommitevilactsbecomeevilpeople.Theirminds,theirspeechandtheiractionsbecomeevil.Thisistheresultoftheirevilactions,inkeepingwiththeBuddha’sinstruction,‘Wearetheownersofourkamma.’

Moreover,goodandbadactionsreapfutureresultsaswell,suchaswhenathiefstealssomething.Atthetimeofstealing,hemayevenfeelpleasureofasort–evenifitisashoddysortofpleasure–anditmaylastformanydays.Hemaygetalotofmoneyandspenditlavishly,butwhenthepolicecatchhim,allthatpleasureheexperiencedisasnothing–itdisappearswithoutatrace–leavinghimalonewiththeconsequencesofhisactions.Thisisthefruitofbadkamma.Ifwereallypractiseandcontemplate,weshouldseethatthisisso.

WhenIwenttoAustraliawithAjahnJagaro,thedaywearrivedatPerthAirportwewereapproachedbyamanasweweregoingthroughCustoms.Hewasalittledrunk,buthemusthavebeensomethingofaphilosopheraswell.Seeingusmonksarousedhiscuriosity,sohecametoaskaboutourreligion.

WetoldhimwewereBuddhists.

‘Oh,Buddhists.YoureveretheBuddha,isthatright?’‘Yes.’‘Theytellme,theBuddhawassuchapurebeing,livingsuchanexemplarylife,givinguphimselfforthesakeofothers,reveredbytheworldasagreatsage....Buteventuallyhedied,didn’the?’‘Yes,that’sright.’‘Nowsupposewetaketheexampleofsomeonewhocommitteduntoldevil–suchasHitler,forexample.Hewasresponsibleforthedeathsofsomanypeople,somuchsuffering,somanyheinousdeeds...butintheend,healsodied,right?’‘Yes,that’sright.’‘Wellthen,what’sthedifference?Onemanpractisessovirtuously,onecommitssomuchevil–butintheendtheybothdiedjustthesame.What’stheuseofvirtue,ifthat’sthecase?’

Ianswered,‘Theybothdied,it’strue,butitwasn’tthesamething.TheBuddhaunderstooddeath.Helivedhislifefullyawareofthefactofdeathandwasunshakenbyit.Whenthetimecameforhimtodie,hediedpeacefully,withoutdoubts,withoutregrets,havingliveda‘true’life,onethatwaslivedinaccordancewiththetruth.

‘Hitler,ontheotherhand,didn’tunderstanddeath.Hislifewaslivedwithfearandsuspicion,hismindwaswroughtwithuntoldsufferingsandaviewthatwasignorantofthetruth,whichiswhyhecouldcommitsuchevilactionsanyway.Hislifewaslivedoutoffear,andhediedinconfusionanddarkness.Hislifewasfullofignoranceandfalsehood.Thisistheimportantdifference:oneofthemunderstood,theotherdidn’t.’

Thisistheimportantpoint.WeBuddhistsshouldhavethisunderstandinginourhearts.Whatdoes‘Buddha’mean?Buddhameans‘knowing’,Buddhomeans‘theonewhoknows’.ThisBuddhistReligionisthereligionofknowingandunderstandingthewaythingsreallyare.

Now,theknowledgeoftheBuddhaandtheenlighteneddisciplesisnottheknowledgeofsomuch–it’sbasicallytoknowoneself.IfyouwanttobeatrueBuddhist,youmustcultivatethatknowinginyourheart.Thisknowingisnotlikeworldlyknowledge,whichisanamassingoffactsandideas.Itissimplytoknowourselves.

Ifyouknowhowtopractiselikethis,thenit’sjustlikeplantingaBodhi-treeinyourmind.Allthebad,unwholesomequalitieswillbelikefertilisertofeedtheBodhi-tree,thetreeofknowing.Youwillbeabletousethedefilementsofmindasobjectsofawareness,asvehiclestoseethetruestateofyourmind,andseeingthetruestateofgreed,hatredanddelusion.

Forexample,ifyouhappentogetangry,thenknowthatangerhasarisen.Don’tfoolyourselfbysaying,‘No,I’mnotangry,it’sjustthatso-and-soissuchadirtyrat....’Sometimeswhenweareangry,wefailtorecogniseitbecauseweputallourattentionontotheobjectofangerratherthanonourownminds.Wearealwayswatchingothers,rarelyourselves.

TheBuddhasaidthat,nomatterwhathappens,acceptitandinvestigateit.Suchaswhenangerarises:knowthatthisisangerandinvestigateit.Howdoesitfeeltobeangry?Doyoufeelhappywhenyou’reangry?Ifyoudothis,thenyouarelookingatthingsinthelightofDhamma.Eventuallyyouwilllearntoletgoofanger,becauseyouwillknowthatitcausessuffering.Ifitcausessuffering,why

clingtoit?

Butthisiseasytosay...hardtodo.Evenso,listeningtoadiscoursecanremindusofourdirectionandencourageustopractise.Ifwepractisehardnottogetdeludedbytheconditionsofmind,thenwearebehavingasrealBuddhists.

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Ithadn’trainedformanydays.Walkingaround,Isawtheforestparched,sometreesseemedtobedying.Nowthatit’srained,thefrogsarealloutrevellinginthewater.Theyfindthemselvesapuddle,andcroakawaysohappily–theyprobablythinkthosepuddlesarealwaysgoingtobethere.Butwhentherainstopsinnolongtimetheywillalldryup,andthefrogswillbedyingoftheheat.

Ourhumanlivesaresimilar.Whenconditionsareconducive,weareabletolivefairlycomfortably.Whenconditionschange,wemaynotbeabletocontinue.Thesedays,peopleseemintentondestroyingnature.Theydon’tseemtorealizethathumanbeingsarepartsofnature,bornofnature,justlikethosefrogs.Ifhumanbeingsdestroynature,itisjustlikedestroyingthemselves–becausewedon’texistseparateandabovenature,welivedependentonit,aspartofit.Destroynatureandwedestroyourselves.

So,onthatnote,I’llfinishofftheDhammatalk.IhopethatsomethingsI’vesaidmaybeofuse.Atleastyoumayhavesomegoodfoodforreflection,sothatyoutakewhatyou’veheardandexamineit,usingittodevelopyourownwisdom.

ContemplationandAction

VenerableKittisaro

ThefollowingquestionsandanswerswithVenerableKittisaroaretakenfromapublictalkgiveninBath,andasessionwithreligiouseducationteacherswhovisitedtheDevonVihara–bothin1986.

"Whenourmindisopenandinthestateofwonder...that’sthestateoflove–trulybeingwithsomethingasitis,

whetheritishorribleorpleasant."

Q:Couldyououtlineforusyourdailyroutine?

INTHEMONASTERYWERISEAT4O’CLOCK.Fromthenuntilabout4.45a.m.,wegetenergiseddoingexerciseandsoon.At5o’clock,thereismorningchanting,withanofferingofcandles,incense,flowersandbowing.Theideaistobeginthedaybyofferingthatwhichisbeautiful.TheseactionsareawayofpointingourwholebeingtowardsBuddha,beingcollectedandawake.Sowe’resettingadirectionfortheday.Thenwemakethededication:‘Maymylifetodaybeofbenefittoallbeings.’

Thesittingmeditationthatfollowsisusuallyforanhour.At6.30wecleanthehouse,thenhaveteaandadrinkofgruel(likeliquidyporridge).IdoareadingfromtheTeachings,orgiveatalk.Thenthemonksgoon‘almsround’throughthevillages.As‘almsmendicants’,it’sourdutyjusttobevisible:nottobotherpeople,nottoharassthem,buttoletitbeknownthere’samonkabout.Ifanybodywantstomakeofferingsortalktous,thenweareavailable.Wenowhaveaboutfifteenhousesintheareawheretheymakeregularinvitation.Sowejustwalkaboutquietlywithourbowl.Wehaveourmealforthedayat10.30a.m.Thisismadeupofwhat’sbeenoffered,eitheronthealmsroundorbyothersupporterswhohavevisitedthemonastery.Thenwehaveashortrest.

Intheafternoonthere’swork.Idoalotofreceivingguestsandtravellingtogivetalks,leadingretreatsandstudy.There’salwaysalotofworktodoontheproperty.Wehaveteaintheafternoonataboutfive.Thenanotherservice,orchanting,at7.30p.m.,whichanyonecancometo.OnatleasttwoeveningsaweekIgiveaformaltalkonsomeaspectoftheteaching.Onceaweekthere’sanall-nightvigil,whenwepractisesittingandwalkingmeditationuntiljustbeforedawn.

Ittakesyearstolearnhowtoliveinacommunity:howtolearntolivewithoneanother,howtoliveasacelibate,howtolivewithsimplepossessions.Weemphasiselearninghowtoletgoofstatus,seeingitasjustaformofself-conceit.FortherestofmylifeIwillalwaysbowtothosewhohavebeenintheOrderlongerthanI.Thatdoesn’tmeanIhavetobelievethey’rebetterthanIamjustbecauseI’minthatrelationshiptothem;that’showtheconventionalrelationshipiswiththosewhoaresenior.Icanusethesituationtolearntobehumble.Inamonasteryeveryonemerges;therearenolimitsonwhocanbewise!NowIfindasenseofbeautyinbowingtotheelders.

Q:DolayBuddhistsadapttheseprinciplestotheirsituation?

Therearefiveprinciplestofollow:refrainfromkilling,stealing,sexualmisconduct,lyingandintoxicants.Theseguidelinesenableustolookintoourlifeandseethatwhichcausesconflict:tosee

theimpulsewhichisalwayswantingsomething.Welookintoourheartandseethatwhichexploitsandisboundbysexualenergy,whichdoesn’tuseitwisely.Weseetheimpulsetodistortthetruth.Andrecognisehowdrugsandalcoholareunskilfulwaysofavoidance.Whensomeoneisnotlivingbytheseprinciplestheirabilitytoendurehardshipsiswastedaway.Butifwedoaccordwiththem,thentheresultofthatspirituallyisthatwebecomeabletobearwiththings.Ifwe’renotabletobearwiththings,we’renotabletounderstandsuffering.

Q:WhatdoesBuddhismteachaboutlove?

Buddhismteachesthatlovehastobeunderstood.Generallyweattachtoanideaoflove:loveislikingsomething.Wetendtousethewordveryloosely.HoweverintheBuddhistsense,toreallylovesomething,meanstoallowittobe,toknowitasitis:awillingnesstolistenandbeattentive.Whenamotherlovesherchild,sheisattentivetothatchild’sneeds.Thatdoesn’tmeanshealwayslikesit–forinstance,whenthechildisscreamingandnotsleepingatnight–butshe’swillingtobewiththatchild.Forthemother,thechildjustisthewayitis.AsIunderstandit,theBuddhataughtthatthepurestformofloveistonotfightsomething:notstrugglingagainstsomething,butallowingittolive,tobepresentinourconsciousness.Thenwecanbeattentivetoit.

Thenyousay:‘Well,gosh,thatseemsprettycold–thatwon’tchangetheworld!’Butwhenyougiveattentiontosomethingwithoutdemandingthatitbedifferent,thatveryattentivenesshasaprofoundtransformingeffect.ThisiswhatIfoundwithmyownbodyandillness.ForsomereasonIdidn’tdie,andnowI’matleastabletogoaroundandmeetpeople.FormanyyearsallIcoulddowasjustbewiththebody,bewiththediscomfort,bewiththepainasitwas.Butallowingallthattobeinthemind,justasitwas,caringforit–gavesomuchnourishment.

Wefindinphysicsnowthattheydon’ttalkaboutan‘objectiveobserver ’and‘theobserved’anymore.Physicistshavecomearoundtoseeingintermsof‘theparticipant’.Themerefactoflookingatsomethingmeansyoustarttochangeit.Nowifyoulookatsomeoneyouloveandyouseesomethingyoudon’tlikeandtrytomakethembedifferent,you’reactuallyforcing–andthatcanbequitecruel.SotheBuddhawouldsaythathatredcanneverbestilledbyhatred.Aversionwon’tceasebyfightingit:onlythroughkindness,throughnothatingsomething,canaconditionlive,andthendie,naturally.Hatredhastodieanaturaldeath.Assoonaswetrytokillhatredweactuallyreproduceitallovertheplace.Andwhenhatredceases,loveremains.

Q:Whatdoyouthinkaboutdoctrinalstatementsonsuchthingsashowtheworldbeganandsoon?

They’rejustendlessspeculation–eventhoughtheymaybefuntositdownandtalkabout!TheBuddhahadasimilethatrelatestothis.Hetalkedaboutamanwhohadbeenshotbyapoisonousarrow.Beforeallowingthearrowtoberemovedthismandemandedtoknow:‘Whoshotme?Whatkindofbowwasit?Whatkindofarrowwasit?Whichdirectiondiditcomefrom?’Thedoctorsaid:‘IfIanswerallthosequestions,you’llbedead.’

PeopleusedtocometotheBuddhaandask,‘Istheworldfiniteorinfinite?Whathappenstoanenlightenedbeingaftertheydie?Whatwasthebeginningoftheworld?’,andallofthesemarvellouslyintriguingquestions.TheBuddhasaid:‘Ifyoutalkaboutthesequestions,you’regoingtobedead,andmissthiswonderfulopportunityasahumanbeingtobefree.’

Weneedtobefreefromignorance,totastefreedomitself–freedomfromimaginingthatwe’rea

body,freedomfromthatwhichtiesusdowntothefinite.TheBuddha’steachingalwayscomesbacktothatwhichfreesyoufromignoranceandsuffering.It’snotskilfultospendalotoftimeonsuchdoctrinalstatements.Timeisprecious!Pulloutthepoisonedarrow.Gostraighttotherootoftheproblem.

Q:WhatistheBuddhistattitudetosocialworkandengagementinsocialissues–doingpracticalthingstohelp?IsBuddhismentirelyimpractical?

Firstofall,Ithinktheideathat‘peoplewhoarejustcontemplatingdon’thaveanyeffectontheworld’,needsto

beconsidered.Iknowthatinourmonasterywhensomeoneispeaceful,ithasaneffectontheothers;whensomeoneisbeingveryirritableallthetime,thatalsohasaneffectontheothers.

Thenthere’sthisideathatagreatgapexistsbetweenactionandcontemplation.Againinphysics,they’rebeginningtoseethattheactoflookingatsomethinghasatremendouseffect.Thewaywelookatthingscreatesourworld,ourwholeattitude.Allourindignation,allourlikinganddislikingcomesfromourattitude.

ABuddhistcontemplativeapproachwouldbeconsideringtheFourNobleTruths.TheFirstNobleTruthsays:‘Thereissuffering.’Normallywethink,‘Iamsuffering.Iwanttogetoutofsuffering,’andsowefocusonhope,onwantingtogetout.Thepainlookslikesomethingwewanttogetawayfrom.TheBuddhasaysyou’llnevergetawayfromitthatway.Weliketograbholdofpleasure–butthepleasurechanges,becauseit’sarelativetruth.Buddhismswingsyourightout–theFirstNobleTruth–tolookrightatpainorunhappiness.

ItisthesamethingaswhenJesussaid:‘Pickupyourcross.’We’vegottobearthecross:thewholesymbolofsurrendering,ratherthanusinghispowerstoflyupintothesky.Weturntopainandlookrightatit,feelitandinvestigateit:‘Whatisit?’Noticehowthoughtssay,‘Thisispain,thisishorrible,Ican’ttakethisanymore.’Webegintowatchthenatureoftheseideasthatwetackontothepain:makingitmypain,andunendurable.

Mysteriously,oncewestarttolookatpainitchangestoo,becauseit’snotasolidthing.Sothisiswhatthephysicistsarelearning:justtheactofobservingsomethingisactuallyparticipatinginchangingit.Bylookingatsuffering,we’reactuallypartofthetransformationofit.Understandingit,standingunderit,bearingwithit,webecomefreefromfalsenotionsofpainandpleasure.Byinvestigatingit,alreadyweseeitassomethingthatappearstous,andthendispassionarises.

Now,whataboutthekindofactionyou’retalkingabout?Buddhistsareencouragedtobeopenandseewhatneedstobedone,butnottolooktoofarawaytoosoon.It’seasytogetfiredupaboutdoingsomething‘important’,butwhatabouttheordinarythingslikegettingalongwithourfamily,andbusinesscompanions?Ifwedonothavetimeforthesethings,thenourworkbecomesmisguided.Wemaybetalkingaboutharmonyandpeace,buthavenotyetdealtwiththebasicproblem.

Soyes:aswemeditateandlearnaproperperspectiveonthings,welearntodowhateverwecando.Dependingonourabilitiesandthesituationwe’rein,wededicateourlivestobeingofbenefittothewhole.AsaBuddhistmonktherearecertainthingsIcandoandcertainthingsIcan’t.Myjobasamonkistolearntolivesimply:eatingverysimply,havingsimplerobes,learningtorelyonthat

whichisoffered.Alsolearningtobeavailableforwhoevercomes,todevelopawillingnesstobeinterrupted.That’sbeingjustonetinycoginthiswholecosmos.

WheneachpersonstartstocontemplatewhatRightSpeechis,andwhatRightLivelihoodis,theyfindfromtheirownheartthemostappropriatewaytobeofbenefittothewhole.Andatthesametime,they’renotforgettingtobemindfulandattentive.Mindfulnessisthatwhichseesthatwhatwedoiskeptinbalance–seesthatwe’renotbeingguidedbyWrongView.

It’saslowprocessmaybe,butitencourageseachofustogrowup.Welearntousethewisdomwehave,toopenupfrombeingconcernedwithjustthisbodyorjustthisfamily,orjustthiscountry,orjustthispoliticalparty.Ifwejusttakesideswithonelittlegroup,itcanleadtosomuchtrouble.Buttheopenmindsimplysensessufferingwhereverithappenstobe,andmakesanefforttoalleviateit.

Yes,it’sacrimethattheworldhassomuchsufferinginitnow.Wehavesomuchpowerandyetwehaven’talleviatedalotofthebasicproblems.Buttheproblemsarenotgoingtobesolvedbytryingtoforcepeople.They’llbesolvedbyreallygivingattentiontothemandeachpersondoingwhattheycan.

Q:Isitreallyaquestionofunderstandingyourselfbeforeyoucanhelpanybodyelse?

There’saprobleminthelogicinthat.Whenyouwriteitdowninasentenceitsoundslikeyouhavetodoalltheself-understandingfirst,andthen,afteryou’vebecomeaBuddha,gooutandhelppeople;andbeforethatyoucan’tdoanything.Reallyitdoesn’tworkthatway.Bothaspectsworktogetherallthetime.InmyowncasewhenIwasinThailandIusedtofeelreallygoodbeingsomeonewhowashelpfulinthemonastery–helpingmyteacher,helpingallthemonksdoyoga,alwaysrunningarounddoingsomething‘helpful’.ThenwhenIbecameillandunabletodoanything,Iwastotallyincapableofbeingatpeacewiththings.Therewasnorealwisdom.Alotofmyactionhadbeencomingfromdesperation.ThisdesperationhadactuallytaintedsomeofwhatIwasdoing.

ThisiswhyinBuddhismwealwaystalkaboutbalance,andtheimportanceofhavingaregulartimeforrealquietude.Justhowmuchtimeonespendsbeingquietisuptoeachperson–aminute,orjustfiveminutesofsittingdownandbeingstillisuseful.Thenwecannoticethepullofwhatwethinkwehavetodo;theguiltofthinkingwe’rebeingselfish–orwhateverthereis.Gettingthosefeelingsinperspective–seeingthatwhichisrunningusaroundallthetime,putsusinabetterpositionforunderstandinglife.

Ifwewaitarounduntilwe’reperfectlyenlightened–Itellyouwhat,Iwouldn’tbeheretonighttalkingtoyouall!You’dhavetowaituntilthecowscomehome,andtheywouldn’tbecominghome!Becausethere’salwaysanotherdoubtthatcomesin:maybeI’mnotready,yet.

Ifthethoughtcomes:‘AmIreadyyet?’,Iseethatasathought–righthereandnow.If,whenI’mmeditatingthatthoughtcomes,Iseethatithasabeginning...‘AmIreadyyet?’...andthatthatthoughthasanend;andnoticingthatwhenthatthoughtends,there’speaceinthemind.WhenIcanseethatthethoughtisjustathoughtwhichcomesandgoes,Icanseeitasachangingconditioninthemind.Idon’thavetomakeaproblemoutofitanymore.Idon’thavetowaitforthetimewhentherearenomoredoubtingthoughts.Ijustknowit’sadoubtingthoughtand

IcanofferwhatI’mableto.Thisbringsforthpatienceandequanimity.Andthisiswhatwecandoin

animmediatesense.

Howmanytimeshassomeonepassedusontheroadtooquicklyandwe’veletoutawholechainofprofanities?Sowestartwiththelittlethings.IfwewanttobelikeJesusandsavetheworld,that’sfine,butwherehavewegottostart?TheBuddhastartedwiththelittlethings;hesaid,let’sbehonest,climbthetreefromthebottom,youdon’tjumpintoNibbana,youdon’tjumpintoGod;youfirstlearntobepatientwithwhat’salreadyhappening–likeaheadache.Thenoneisbuildingupmindfulnessinthispresentmoment.

Q:IsitgoingtoleadtoauniversalimpracticalityifwetakeupBuddhism?...Howdoyoufeelaboutgoingintoourtechnologicalworldandmakingthechangesthatareneeded?

OnethingIneedtosayisthatitisn’treallyformetomakeproclamationsaboutwhat‘Buddhists’thinkandfeel.Aresuchstatementsreallyuseful?InBuddhismthewholeteachingisaboutapathtowardsAwakening.Eachofusisseeingthisroomfromadifferentperspective,andsoformetotellotherswhattheyshouldseeordoisbasicallyimpossible.

Asageneralreflection,though,Ifeelwehavetremendouspowernowtomanipulatethings.Wehavetheabilitytocreateallsortsofthingsthroughscience,andwe’rebeginningtounderstandsomeofthelawsofhowmaterials–whatwecallthe‘aggregateofform’–howtheseoperate.Wehavegreatpowertochangethings,tomovethings,todiguptheearth,tosendpeopletotheMoon,toblowuptheplanet.Wehavetremendousabilitiestoproduce.Ourlanguageandsocietyisallaboutbeingproductive.

Well,thereligiousimpulserealisesthatwehavegonetoofarintotheworldofmanipulatingthingstobecomeaswewantthem.There’sanideathatifweeradicateenoughdiseasesthroughthismarvelloussciencethenwe’llbedisease-free,pain-free,trouble-free,andthenwe’llbehappy.Butthat’samaterialisticextreme.Andwhenwegotoanextremeweonlyseelifeasitcouldbe–throughconcepts.There’stremendouspowerinthedesiretocreate.Butthisdesiretomakethingsbeaswewantthemcanalsobecomeverycruel.Althoughwehavethistremendouspower,wehavestillhardlymovedinourabilitytogetalongwithoneanother–we’restillfighting,gettingseparated,andmisunderstandingeachother.

Sothereligiousimpulsetellsushowtoappreciatethings.Ittalksaboutopeningtheheart.Whenwewerechildrenandwenttotheseashorewewouldlookatthevastnesswithoureyeswideopen.Windblowingin...thousandsofwaves...theroarofthesea...Themindhadnowaytomanipulatethatvastness.Sowhenourmindisopen,we’rejustlisteningandwatching.Andinthatstateofwonder,thestateofawe,thestateofcommunion,we’reactuallyappreciating.Nowthat’sthestateoflove,thestateoftrulybeingwithsomethingasitis,whetherit’shorribleorpleasant.Andinthatstateweareapartofthewholething–weareconnectedtothewhole.

Butthatcanalsobecomeanextreme!Whatarewegoingtodoaboutallthatneedstobedoneifwe’reattachedtobeinginastateofawe?Soit’snotamatterofoneextremeortheother.

There’snothinggoodorevilaboutmodernmedicine,ornucleartechnology,oranyofthesethings.Butoftenthehumanmindsthatareusingthemhavebecomedivorcedfromreality.Soratherthanmakeproclamationsaboutwhatpeopleshoulddointheactivesense,I’dencourageeveryonetoopenuptolife...andthenwestarttoseehowweactuallyfeelaboutpain–‘Idon’tlikeit.’When

compassionarisesweareabletosufferwithothers;weactuallyvibratewiththem.Wetrulyrealizethatthey’resufferingandthenwe’resimplynotinclinedtodothingsthathurt.Butifyoujusttellsomeone‘don’tdothat’,‘becompassionate’,suchissuingproclamationsisusingforce.Youmightgetpeopletoactthewayyouwantthemto,buttherewouldstillbeavijja–ignorance.SotheBuddhataughtthatthesourceoftheentireproblemisignorance.Wepointatthat,andoutofawarenessnaturallycomesforthcompassion–thatbeingatonewiththewhole.

WalkingThroughIndia

VenerableBodhipalo

VenerableBodhipaloreturnedtoEnglandfromThailandin1986,tospendtimewithhisfamilyandatChithurstBuddhistMonastery.OnthejourneybacktoThailandhedecidedtoundertakealonepilgrimageinIndiatotheBuddhistholyplaces.Afterafewmonthsaletterwasreceivedbythe

communityatChithurst.Herearesomeextracts.

"Peopletoldmealltheterriblethingsthatmighthappen...soIthoughtofallthegoodthings,

anddecidedtowalktoLumbini."

ILEFTSAVATTHION4THDECEMBERandwasgladIhadthechancetoseeit.IwantedtowalktoLumbinibutmetwithalotofnegativityfrompeople.Theytoldmealltheterriblethingsthatmighthappen–Imightstarve,orgetlost,orberobbedorkilled,anditwastoocoldtosleepoutatnights.Althoughit’seasytotravelfromplacetoplacebybuswiththepilgrims,andthey’requitewillingtotakeyou,Iwouldn’thaveenjoyedthatatall.Originally,Iwasnotgoingtouseroadsatallandgocross-countryfromvillagetovillage,butthisprovedimpracticable.FifteenyearsagowhenIwashere,thepaddyfieldswereemptyallwinter,butnowthey’refullofcrops:winterwheat,rape,tapioca,sugarcane,vegetables.AndhereinNepalthey’restillharvestingthericeinsomeplaces.

Anyway,inspiteofotherpeople’snegativity,IthoughtIshouldatleastgivewalkingatry.SoIthoughtofallthegoodthingsthatmighthappen,thekind,helpfulpeopleImightmeet,etc.,anddecidedtowalktoLumbini.

Onmyfirstattemptatpindapata(almsround)inBulrampur,Ididquitewell–notasquaremeal,butenoughtokeepmegoing.OneproblemwastryingtoexplaintopeoplethatIdidn’tacceptmoneyorrawrice.AlsoIthinkperhapssomepeoplethoughtIwasbroke–ahard-uphippie.SothenIgotamonktowriteanote(inHindi)sayingsomethinglike,‘IamaBuddhistmonkonpilgrimagetotheholyplaces.Idonotacceptmoney.Idependonalmsfoodandeatonlybetweendawnandmidday.Iamgratefulforyourhelp.’Withthisnotethingshavebeeneasier.Istandinfrontofashoporhouseforawhile–maybehalfaminute–andiftheydon’tsayanything,Imoveontothenext.IftheyaskwhatIwant,thenIgivethemthenotetoread.Inmostcasestheresponsehasbeenverygood.Sometimessomeonewillwalkalongwithmeandchivvytheirfriendsintogivingmesomething.Iusuallylooklikethepiedpiperwithagreatgaggleofraggedchildrenonmytail.OnedayIhadquiteagoodmealofchapatisandsabjeesandsweets.OthertimesIhadsmallbitsandpieces.

I’vesleptinavarietyofplaces;bytheroadinasmallcopseoftreeswithastreamrunningthroughit(plentyofstreamsinthisarea,sonoproblembathing);onenightinastrawstack.Thevillagerswantedmetosleepinahouseinthevillage,butthereweretoomanywomenandchildrenaround,soIsleptoutsidethevillageinthethreshingareaonaheapofstraw,underalargemangotree.Thatwasoneofthewarmestnights.Sleepingoutisverycoldanditisusuallyimpossibletosleeplyingdown.ButIrememberedmyexperiencesinKanchanaburi(inThailand),andfoundthatIcouldmakemoreeconomicaluseofmyrobes,andkeepwarmerbysittingup.OnenightIfoundanabandonedgrasshutneartheroad.Daytimeispleasantlywarm,butitgetsabithotinthesunaroundmidday,ifyou’rewalkingorexertingyourself.

IregretIcan’tspeakthelanguage.IthinkitwouldbeevenmorefruitfulifIcould.I’vedecidedtocarryontherestofthepilgrimageinthisway,goingnexttoKushinara,thenVaranasiandBodhGaya.Ofcourse,someofthedangersthatpeoplehavepointedoutmighthappen,butI’msuretheywerejustaslikelyintheBuddha’sday,andIcouldprobablymoreeasilybekilledbyataxiinLondonthanbyrobbersinIndia.

I’msurethatmygreatestprotectioniskeepingtheVinaya-discipline.Theparami(virtue)ofkeepinggoodVinayaisverypowerful;especiallyimportantarerulesaboutfoodandmoney.IfIkeptfoodormoney,Icouldnotgopindapatawithaclearconscience.Manypeoplehavedonetheirbesttopersuademetoacceptmoneyorcarryfoodwithme,butIknowifIdidthatthenpindapatawouldn’twork,Iwouldnotgetanyofthehelporrespectthatusuallygotoasamana(renunciant).

I’mnowinLumbini.IstoppedatKapilavastuforoneday,butthere’snotmuchtosee.Itdoesn’tappeartohavebeenaverybigplace–nothinglikeSavatthi–butit’shardtosay,assolittlehasbeenexcavated.YoucanseetheHimalayasfromhere.AtSavatthiyoucouldn’tseethem.Onthesecondday’swalkIlookedupinthelateafternoon,andtheretheywere;quitetookmybreathaway.Greenfieldsandtreesstretchingintothedistanceandbeyond,thepurplebrownfoothills,beyondthisthesnowcappedpeaksagainstavividbluesky.Thebesttimetoseethemisearlymorning,beforeeight;especiallyatsunrise,whenthesnowisbrightpink....

IhadalotofdoubtsaboutdoingthiswhileIwasstillinEngland.WhenIfirstarrivedinIndiaIhaddoubtstoo.SometimesIthoughtIwascompletelycrazy,orthatitwasjustawasteoftime,adistraction,orjustego.ButnowI’mverygladI’mabletodothistrip.Iconsidermyselfveryluckytohavetheopportunity.Ihopemoremonkswilldothesame....

IhopeallgoeswellwitheveryoneatChithurst.Excusemyterriblewriting,butI’mnotusedtowritingsosmall.

Metta,Bodhipalo

NoEmptyIdeal

VenerableAmaro

ThistalkwasgivenbytheVenerableAmaroduringaretreatconductedforlaypeopleatAmaravatiBuddhistCentreinApril1986.

"What‘Buddha’meansinourlivesismoreimportantthanwhethertheBuddhaGotamaactuallylived,

taughtanddidallthethingsheissaidtohavedone."

BEINGONARETREATLIKETHIS,agreatsenseoffellowshipdevelops:asenseofeverybodybeingonthesamejourney.Eventhoughwecomefromanenormousvarietyofbackgrounds,menandwomen,youngandold,weareallheadingforthesameplace.Thisissomethingweknowinourheartsistruethateventhoughwemayhavedifferentnamesforthegoalofthespirituallife,somethinginusknowsweareallheadinginthesamedirection.

Themostimportantthingaboutreligiouspracticeofanysortisthatitistobeaprocessofawakening;itmustnotgettrappedintobeinganemptyidealthatweworship,insteadofbeingarealityweopento.Manyriversofbloodhavebeenshedarguingaboutdifferentnamesforthegoal:‘TheHolyCity’,‘UnionwithBrahma’,‘Kismet’,‘Nibbana’.Aslongastherehavebeenpeopletherehavebeenwaysofsymbolisingthestateofpeace,securityandfulfilment.So,ifwecanavoidgettingcaughtupwiththewordingofthesignpostendinguphangingontothesignpostitselfaslongasthereistheresolutiontomakethejourney,wewillarrive,regardlessofthenameofthedestinationwehaveused.

Howcouldthegoalsbedifferent?WhetheroneisbroughtupaChristian,aHinduoraJew,asanEnglishoranAsianperson,howcouldthefundamentalnatureofthemindbedifferent?Howcoulditpossiblybeaffectedjustbywhatwebelieve?Justasthenatureofwaterisnotaffectedbytheshapeofthevesselintowhichitispoured,sotoothenatureofUltimateTruththenationalityandtheconditioningofthepersoninwhomitisrealiseddoesnotaffectthewayitactuallyis.

Itisveryimportanttoremaindeterminedtomakethejourney,tofollowthesignpoststoawakening.TheBuddhawasextremelycarefulinthewayhetaught,toaccountforthehumantendencytowanderoffthepath.Ourmindsaresoactiveandbrightthatwewillalwaysfindsomefascinatingthingstogetinvolvedinalongtheway:interestingpalacestovisit,plantstoinvestigate,peopletochatwithbytheroad.Sohekeptpointingouttopeoplethecrucialneedtomakethejourney,ratherthantojusttalkorthinkaboutit.

Aroundanyreligiousteaching,overtheyears,thereseemtogrowupanenormousquantityofmetaphysicalandphilosophicalideas;ritesandrituals;traditionsofwhattoeat,howtoarrangemarriagesandfunerals;howtotalkaboutthedifferentqualitiesofourmindsandthedifferentfactorsthatinfluenceourlives.Althoughwemightstartoffwithbasicsymbolstorepresentsimpletruths,intimetheybecomethingsweworshipinthemselves.Theinstitutionbecomesmoreimportantthanthepeoplewhocompriseit,anditisforgottenwhattheinstitution,andthesymbol,wereactuallyfor.Weendupworshippingthesignpostratherthanallowingittopointoutthewaytous.

ToavoidthistheBuddhakepthisteachingverysimple.Onedayhewaswalkingthroughaforestwithhismonks;hepickedupahandfulofleavesandsaid:‘Whatdoyouthink,bhikkhus,aretheremoreleavesinmyhandormoreleavesintheforest?’‘Theleavesinyourhandarefewandtheleavesintheforestaremany,‘theyreplied.‘Sotoo,‘saidtheBuddha,‘thethingsthatIknowarecomparabletotheleavesintheforest,butthatwhichIteachyouisjustasmuchasIholdinmyhand.’

AlltheBuddhaknewintermsofhowtheworldworks,thehistoryoftheuniverse,theastralrealms,themechanicsofnatureinallitsmultifacetedcomplexityallthishelaidaside.Hekepthisteachingsimplytothatwhichwascrucialtoliberation.

Becauseofthisherefrainedfromgettingintoanykindofmetaphysicaldiscussion;hewouldneverengageinthat.Wheneveranyonewouldtrytodrawhimonsuchapoint‘WhatwastheUltimatebeginning?’,‘Whathappenstoanenlightenedbeingwhenhedies?’hewouldremainsilent.Hesimplywouldnotpursueit.Firstly,becausethesethingsareallunimportant,inthattheydonotleaddirectlytoliberation;andsecondly,toavoidcompoundingthewrongviewsofthequestioner.Heusedaverygoodsimiletoexplainthisonce:‘IfIhadafireandputitout,andthenIaskedyou:Wherehasthefiregonenorth,south,eastorwest?,whatwouldyouanswer?’‘Well,it’safoolishquestion,becausethosethingsdonotapply.It’sjustgoneout,ithasn’tgoneanywhere.‘TheBuddhareplied:‘Exactlysothewayyouphrasethequestionassumesaparticularkindofanswer.Sotogiveanyansweristogoalongwithyourmistakenview.’

SohewouldonlyteachthatwhichrelateddirectlytowhatapersoncandoinordertorealisetheTruth.WheneverhedidtalkaboutUltimateReality,hewouldusethemostimpersonalandopenterms:‘Itiswonderful;immanent,peaceful;theUnoriginated,Unconditioned’whichdonotgiveagreatdealtograbaholdof!Itisnotsome‘thing’onecanexternaliseandidealise,butaqualityonecanopentoandrealise.

Theessenceofallspiritualpractice,inourhumancondition,istolearntolookbeyondthesensoryworld,learntoabidebeyondperception.Onewaythatwecandothisistolookuponlifeassomethingthatflowsthroughthemind.Ratherthanthinkingofoneselfasapersonwhoisgoingplaces,considertheseasimagesgoingthroughthemind.Rightnowwehavetheimageofthemeditationhall,Amaravati;thisiswhatwecanperceive.Thesoundofthisvoice;thefeelingofsittingonacushion;thesenseofsight;seethatallthesethingsflowthroughthemindlikeacurrent.WhenAjahnSumedhowenttravellingrecentlyhesaidhemadethedeterminationbeforeheleftthathewasn’tgoingtogoaroundtheworld,hewasjustgoingtolettheworldgothroughhismind.Afterwardshesaidtheresultwasverypeaceful:hewenteverywhere,saweveryone,dideverything,butthesenseofmovement,ofapersonheadingtowardssomewhere,wasabsent;therewasstillnessinitsplace.

Ifwestoplookinguponoursensoryexperienceasbeingsosolidandabsolute,weseethattherearejusttheseperceptions,andtheknowingthesenseofawarenessandbeing.Thisisthewaythatthemindisliberated,thewaybeyondbirthanddeath.TherewasawomanstayinghereinJanuarywhohadterminalcancer,shecametodiehereasanun.Thiswasduringamonasticretreatperiodsowehadalotofopportunitytocontemplatethedyingprocess.Oneafternoon,asIwasdoingsomewalkingmeditation,itstruckmeveryclearlythatwhenyoulookuponyourlifeasasuccessionofimagesthatthemindisawareof,thenwhyshouldthatbebrokenbythemomentofdeath?Thebodyissomethingthatisperceivedinthemindso,atthemomentofdeath,iftherehasbeenawarenessof

thebodyalive,thensurelytherewilljustbeawarenessofthebodydead.Thebodydiesjustanotherperceptioninthemind.Whatthatmindisattachedto,whereitgoes,whoitbelongstoareallthenorth,south,eastandwestofthematter.Theyarequestionswhichdonotreallyapply.

Thisisbeingwiththemindthatisbeyondbirthanddeathbeingthatknowing,beingBuddha.Whenyouseeathoughtarisinginyourmind,itappears,hasitslifespan,andthenit’sgone.Thoughthebirthanddeathofthebodyareprobablythemostpowerfulexperienceswehaveinahumanlife,fundamentallythereisnodifferencebetweenthemandtheperceptionofathought.Withmeditationpracticethereisthedevelopmentofunderstandinghowthingscomeoutofthevoidandgobackintothevoidagain.Themorefamiliarwegetwiththisprocess,themorethemysteriesofexistenceresolvethemselves.Soit’snotasthoughyouknowtheanswer,insomanywords,to,‘WheredoIcomefrom,wheredoIgo?’,butyoudon’tneedtoputitintowords.Youknowthemindoutofwhicheverythingarisesandintowhicheverythingdisappears.

Bytrainingyourselftojustbethatknowing,bethatwhichisthesourceandgoalofallthings,youseethefearoftheunknowndissolve.Deathisfrighteningwhenwedon’tunderstand;butthemoreoneknowsthemind,themoreit’snolongertheunknown.Thereisnomorefearbecauseyourealise,withthedeathofthebody,whatistherefundamentallydifferentthatcouldhappen?Howcoulditnotjustbeanotherthingthatcomesintothemind,thatwebearwithandthenseevanish?Sinceweknowthemindbeforeandafterthingshavebeenbornintoit,weknowthereisnothingtobefrightenedof.

Inordertobeabletodealwithlifethiswaywehavetodevelopanundiscriminatingattitude,welcomingeverythingthatweexperience.Welcomingthepleasantisveryeasy;pleasureiswhatwelike.Butthereareunpleasantqualitiesthatkeeparisingtoo:feelingsofirritationandpride,desire,one’sinabilitytobeaperfecthumanbeingwelcomingallofthatisadifferentstory,isn’tit?

IremembertalkingwithAjahnSumedhoonedayaboutthepracticeofloving-kindness.‘It’sthosefoolishandpetty,childishemotionalreactionsIfindhardtodealwith.‘Right,’hereplied,‘butnoticethewaywedescribethempetty,foolish,childishdoesthatsoundtoyoulikemetta?Doesthatsetthingsupforyoutoacceptlifewholeheartedly?Ordoesitshowthatyouhavealreadyprejudgedthewholeexperience?Becausethat’swhatIusedtodo.Youhavetowelcomeitallsincerely.’

AsIbegantoapplythisadviceIrealisedhowmuchofmytimehadbeentryingtofendoffallthoselittleimpsanddemons.Allthosewaveletsofdesire,fearanddiscomfort;subtlefeelingsthathadneverbeenveryclear.Everytimeanythingarosewhichbroughtadismissivereactionupinmymind,Iwouldsay,verycarefullyanddeliberately:‘Oh,jealousy,howniceofyoutocome!Haveaseat.Pride!Hello...cupoftea?’Theeffectonmymindwasastonishing.IrealisedhowmuchofaproblemIhadbeenmakingoutofmylifesomuchjudgingandchoosingoverwhatIwantedtoariseinmythoughts.

IrealisedalsothateverytimeIreactednegatively,pushingthingsaway,thatactionimpliedthattherewassomethingtofear.Thatthisfeelingorthisthoughtwasdangerous;thatitwasgoingtoreallyhurtme,orinvademe;thatitwassomethingthatwasreallymeandmine.AsIbegantowelcomeitallIrealisedthatwhenyouaccepteverything,onlythencanyousensethat,afterall,thereisnothingtofear.Noneofitreallybelongstoaselforcomesfromaself.Itcannottouchthemindwhichknows,cannotaffectitsnature.Whatevershapeofvesselyoupourthewaterinto,withthissametotalaccommodation,thewaterchangestotheshapeofthebottle.Itdoesn’tsay:‘Iwillnotbepouredintoasquarebottle,squarebottlesarenotmyscene.Roundbottlesonly,please!’

Topushawayorgraspaholdofthebeautifulandtheugly,thenobleandthesordid,isjustasabsurdreally,isn’tit?

Whenthereiscompleteacceptance,thereisjustthesenseofbeingtheknowing,beingthatwhichisawareofallthatcomesthroughthemind.ThisiswhattheimageoftheBuddhaatthemomentofenlightenmentsymbolisesoneoftenseespicturesoftheBuddhasittingundertheBodhitree,withanauraoflightaroundhim.Verystill.Awake.Andallabouthimthereiseverykindofalluring,terrifying,heart-rendingformimaginablethehordesofMara.Despiteallhisefforts,however,MarafailstomovetheBuddha,andthisisthemomentoftheBuddha’senlightenment.Heknew:thebeautiful,theterrifying,thesenseofdutyallofthesewerejustimagesinthemind.Thereisnothingonecangrasp,thereisnothingtofear,noneofitcanreallytouchthemind.

Nowthisisasymbol,andwhetherornottheincidentoccurredexactlyasitisdescribedisnotasimportantaswhatitsymbolises.Foronewhopractisestheteaching,what‘Buddha’meansinourlivesismoreimportantthanwhethertheBuddhaGotamaactuallylived,taughtanddidallthethingsheissaidtohavedone.‘Buddha’isthatawakenednatureofthemind,theheartofthemind.Thatinyouwhichiswise,whichknows,whichisclearandbright.AndthatiswhattheBuddhaonthenightofhisenlightenmentrepresentsthatknowing.

AllthehordesofMarathesearejustthethoughtsandfeelings,hopesandfears,memories,pleasuresandpainsofdailyactivity.Thesemaynotbeasgrandasthealluringdaughters,theterrifyingdemonsorthetearsofoldKingSuddhodanagettingthechildrentoschool,tryingtopleasetheboss,brushingyourteethbutforusthesearethehordesofMara.Theimagesofdailylifecomepouringthroughthemindbut,ifweareawake,wecanseethatnoneofitaffectsthemind’struenaturethatsenseofstillness,knowing,spaciousnessandclaritywhichtheBuddharepresents.

Mostofthetime,however,wefindourselvesmovingawayfromthatpoint.That’sourhabitualreactiontotheworldgraspingafterthingsorrunningawayfromthings.Iremember,whenIwasaverysmallchild,oftentryingtojumpintothemiddleofmyshadow,buthoweverhardIjumpedIjustlandedontheshadowsfeet.AndIwouldrunaftermyshadowandthenjumpbutwherewouldIlandup?Justinthesameplacealloveragain.Andthisiswhatwedowithourlivesthethingsthatwedesire,it’slikerunningaftershadows.Youtrytocatchhold,reachingforthedesiresoclose,soclose,andthenyougraspitandthen...andyouhaven’treallygotit.Somehowit’snotwhatyouexpected,it’sdifferent,notwhatyoureallywanted.

Andthentorunfromyourshadowtobeafraid,youkeepturningaround:‘It’sstillbehindme,runfaster,gottogetaway.‘Whenwestopandlookthough,werealise:‘Well,it’sjustmyshadow.‘Youcan’tgetawayfromit,butthere’snothinginittobeafraidof,it’sjustashadow.

Sowhenwestopandrestinthestillnessofknowing,weknowinourheartsthatallwedesire,allwefear,arejustshadows.Thereisnosubstancetherenothingwhichcanmakeusmorecompleteandnothingwhichcanthreatenus.Thisistherealfreedomofmind.

SobeingBuddha,beingthatstill,aware,noblebeing,isboththegoalandthepracticethatwefollowthegoalofthepracticeandthesubstanceofthepracticearethesame.ThereligiouspathisthusoneofsimplylearningtorestinbeingthatKnowing,beingBuddha,awakeandaware.

GeneratingBlessings

VenerableThanavaro

ThefollowingteachingbyVenerableThanavarohasbeentakenfromaresponsetoaquestionaskedatapublictalkinPalmerstonNorth,NewZealand,1988.TheclassicBuddhisttextbeingcommenteduponisknownastheMahamangalaSutta–‘TheDiscourseonGreatBlessings’–fromtheSutta

Nipata.

"Becausethetruthis‘inside’andnotjust‘outside’,itisasourceofblessings."

MEDITATIONISTHATWHICHENABLESUSTOBEAWAREoftheprocessofchange.Andthisprocessofchangeistheprocessoflife.Ifwe’renotabletoacknowledgethisprocessthenweresistit.Weactinhabitualwaysandloseourspontaneity.Wepileupallkindsofproblemsinourminds.

Itwouldbeniceifinthemorningwhenwewashourfacewecouldgiveagoodscrubtoourmindalso–youknow,somehoweverythingthatwasworryinguswasleftbehind–wecouldcomeoutfeelingreallyfreshandnew!Butitdoesn’tworklikethat,doesit?

However,thereisawaythatdoescleansethemind.Itisthewayofbringingblessingsintoourlife.Nowdoyouknowhowtobringblessingsintoyourlife?I’msuremostofushavetriedtodothis.Somepeopletrytobringblessingsintotheirlivesbybringingmoremoneyintotheirpockets,butmoneyisnotnecessarilyalwaysablessing.TheblessingsthatIamtalkingaboutareblessingsthatcomethroughunderstanding;theyarebroughtaboutbyrightmotivation.Wheneverwehaverightmotivationwebringblessingsintoourlife–webringhappinessintoourlife.

Sofirstofall–‘toassociatewithgoodfriendsandnotbecaughtupwithfoolishpeople’–thatisawayofbringingblessingsintoourlife.Thecompanyofthewiseisasourceofblessings.Also,thewaywerelatetothosegoodandwisefriendsbringsblessings.Wheneverourheartishumble,andweareabletogivehomage,thatveryattitudeisasourceofblessing.

‘Toliveinagoodplace’–thatmeansaplacewhichisconducivetopeacefulnessandcalm–isasourceofblessings.Forexample,livinginthecentreofNewYorkCitydoesn’texactlyfacilitateacascadeofblessingsintoyourlife.

‘Takingcareofourparents,ourchildren,ourpartner,andfriends’isasourceofblessings.‘Tohaveaskill’and‘toworkwithotherswithoutconflict’isasourceofblessings.

‘Tolistencontinuously’andthereforebeattentiveisasourceofblessings.Throughlisteningandbeingattentivewerecognisethetruthofwhatisbeingsaid–thetruthisawakened‘within’us.Becausethetruthis‘inside’andnotjust‘outside’,itisasourceofblessings.And‘discussiononthetruth’–sharingofone’sexperiences–isasourceofblessings.Thisisnotthesharingofgossipabouteachother,that’snotasourceofblessings–butthisisasharinginthelightofgiving.

[Totheaudience]Doyouknowofanyothersourceofblessings–anythingelsethatbringshappinessintoyourlife?

Meditation...contentment...gratitude...giving...givingofoneself....

So,yes!Meditationandtheabilitytoclearthemind:areyouallfamiliarwiththisskill?Ifthemindisnotclearthenitisobstructed,isn’tit?Andwheneverthemindisobstructedweexperienceproblems.Oneafteranothertheypileup.Sincethemindinitstruenatureislikeemptyspace,wecanstackalltheproblemsinuntilthere’sanervousbreakdown.Thatmeansyou’vehadenough!Anervousbreakdownisawayofreleasingtheaccumulateddirtofthemind–allthedailyirritationsandfrustrations.

Myteacher,AjahnSumedho,describesmeditationasakindof‘controllednervousbreakdown’.Thatmeansthatyouareincontrol,youarethemaster,observingthisprocessofgradualrelease.Andallsortsofstuffwillcomeup,youknow.Iwon’ttellyousomeofthethingsthathavecomeupinmymind.

InBuddhismwesaythatbeforethemindisrestoredtoitspristineawarenessitisobstructedbythreepoisons.Thethreepoisonsthatcontinuallycontaminatethestreamofconsciousnessaregreedorlust,aversion–whichculminatesinhatred–andstupidity.Andtheysayyoucanhaveeighty-fourthousandvariationsonthisthemeofgreed,hatredandstupidity.Soyoucanreallybecreative!

Nowyouknowsomepeoplearestrivingtotranscendthesetendencies.Transcendingthesetendenciesistheprocessofmeditation–theprocessthatliberatesus.Anyquestionsaboutthis?

LuangPor'sWay

VenerableJayasaro

askedbytheseniormonksofWatPahPongtoprepareAjahnChah’sbiography.In1988theformervisitedtheU.K.asatranslatorforVenerableChaoKhunPaññanandaalsotospendtimewithhisfamily.ThefollowingreflectionsonAjahnChah’slifearetakenfromatalkgivenatAmaravati

BuddhistCentreinJuneofthatyear.

"InlatertimeswhenAjahnChahhaddisciples,heexcelledinskilfulmeansforhelpingthem;

hehadhadsomanyproblemshimself."

MYOWNFIRSTMEETINGWITHAJAHNCHAHwasonthefullmoonofDecember1978.Ihadspentthe‘Rains’retreatofthatyearasaneight-preceptlaypersonwithAjahnSumedhoatOakenholthereinEngland.AftertheretreatIwentouttoThailand.WhenIarrivedatWatPahPong,VenerablePamutto,anAustralianmonkresidentthereatthetime,tookmetoseeAjahnChah.Hewassittingunderhiskutihavingadrink.Helookedatmeandsmiledverywarmly.HeheldoutthedrinkhehadinhishandsoIcrawledoverandtookit.AsIreturnedtomyplaceIfoundthereweretearswellingupinmyeyes.Iwasemotionallyovercomeforquiteawhile.SincethatdayIdon’tthinkIhaveeverwantedtoleavethemonasteryordoanythingexceptbeadiscipleofAjahnChah.

PeopleoftenpresumedtherewouldbeaproblemwithlanguageforWesternerswhowantedtostayatthemonastery,butthiswasnotthecase.SomeoneonceaskedAjahnChah:‘LuangPor,howdoyouteachallyourWesterndisciples?DoyouspeakEnglishorFrench?DoyouspeakJapaneseorGerman?’

‘No,’repliedAjahnChah.‘Thenhowdotheyallmanage?’heasked.‘Householder,’AjahnChahenquired,‘atyourhomedoyouhavewater-buffaloes?’‘YesLuangPor,’wasthereply.‘Doyouhaveanycows,ordogs,orchickens?’‘YesLuangPor.’‘Tellme,’LuangPorasked,’doyouspeakwater-buffalo;doyouspeakcow?’‘No,’thehouseholderreplied.‘Well,howdotheyallmanage?’

LanguagewasnotsoimportanttoLuangPor.Heknewhowtoseethroughtheexteriortrappingsoflanguageandculture.Hecouldseehowbasicallyallmindsrevolvearoundthesameoldcentresofgreed,hatredanddelusion.Hismethodoftrainingwasoneofpointingdirectlyatthewayourmindswork.HewasalwaysshowingushowcravinggivesrisetosufferingactuallyallowingustoseedirectlytheFourNobleTruths.Andforhim,thewayofexposingdesireswastofrustratethem.Inhisvocabulary,thewords‘toteach’and‘totorment’weremoreorlessinterchangeable.

Suchtrainingasthiscanonlytakeplaceifeveryoneinthemonasteryhasgreatconfidenceintheteacher.Ifthereistheslightestsuspicionthathemightbedoingitoutofaversion,ordesireforpower,thentherewouldn’tbeanybenefit.InAjahnChah’scaseeveryonecouldseethathehadthegreatestcourageandfortitudeandsocouldtrustthathewasdoingitoutofcompassion.

Primarilyhewouldteachaboutlettinggo.Buthealsotaughtalotaboutwhattodowhenwecan’tletgo.‘Weendure,’hewouldsay.Usuallypeoplecouldappreciateintellectuallyallaboutlettinggo,butwhenfacedwithobstaclestheycouldn’tdoit.Theteachingofpatientendurancewasacentralaspectofthewaythathetaught.Hecontinuallychangedroutinesaroundinthemonasterysoyouwouldn’tbecomestuckinruts.Asaresultyoukeptfindingyourselfnotquiteknowingwhereyoustood.Andhewouldalwaysbetherewatchingsoyoucouldn’tbetooheedless.Thisisoneofthegreatvaluesoflivingwithateacher;onefeelstheneedtobemindful.

InlookingintoAjahnChah’searlylifeitwasinspiringformetofindjusthowmanyproblemshehad.Biographiesofsomegreatmastersleaveyouwiththeimpressionthatthemonkswereperfectlypurefromtheageofeightorninethattheydidn’thavetoworkattheirpractice.ButforAjahnChahpracticewasverydifficult;foronethinghehadalotofsensualdesire.Healsohadagreatdealofdesireforbeautifulrequisitesbowlandrobes,etc.HemadearesolutioninworkingwiththesetendenciesthathewouldneveraskforanythingevenifitwaspermittedtodosobytheDiscipline.Herelatedoncehowhisrobeshadbeenfallingtobits;hisunder-robewaswornpaper-thinsohehadtowalkverycarefully,lestitsplit.Thenonedayheheedlesslysquatteddownandittorecompletely.Hedidn’thaveanyclothtopatchitbutrememberedthefoot-wipingclothsintheMeetingHall.Sohetookthemaway,washedthemandpatchedhisrobewiththem.

Inlatertimeswhenhehaddisciples,heexcelledinskilfulmeansforhelpingthem;hehadhadsomanyproblemshimself.Inanotherstory,herelatedhowhemadearesolutiontoreallyworkwithsensualdesire.Heresolvedthatforthethree-month‘Rains’retreathewouldnotlookatawoman.Beingverystrong-willed,hewasabletokeeptoit.Onthelastdayoftheretreatmanypeoplecametothemonasterytomakeofferings.Hethought:‘I’vedoneitnowforthreemonths,let’sseewhathappens.’Helookedupandatthatmomenttherewasayoungwomanrightinfrontofhim.Hesaidtheimpactwaslikebeinghitbylightning.Itwasthenthatherealisedmeresenserestraint,althoughessential,wasnotenough.Nomatterhowrestrainedonemayberegardingtheeyes,ears,nose,tongue,body,andmind,iftherewasn’twisdomtounderstandtheactualnatureofdesire,thenfreedomfromitwasimpossible.

Hewasalwaysstressingtheimportanceofwisdom:notjustrestraint,butmindfulnessandcontemplation.Throwingoneselfintopracticewithgreatgustoandlittlereflectiveabilitymayresultinastrongconcentrationpracticebuteventuallyendupindespair.Monkspractisinglikethisusuallycometoapointwheretheydecidethattheydon’thavewhatittakesto‘breakthrough’inthislifetime,anddisrobe.Heemphasisedthatcontinuouseffortwasmuchmoreimportantthanmakingagreateffortforashortwhileonlytoletitallslide.Dayin,dayout;monthin,monthout;year,inyearout:thatistherealskillofthepractice.

Whatisneededinmindfulnesspractice,hetaught,isaconstantawarenessofwhatoneisthinking,doingorsaying.Itisnotamatterofbeingonretreatoroffretreat,orofbeinginamonasteryoroutwanderingontudong;it’samatterofconstancy.’WhatamIdoingnow;whyamIdoingit?’constantlylookingtoseewhatishappeninginthepresentmoment.‘Isthismind-statecoarseorrefined?’Inthebeginningofpractice,hesaid,ourmindfulnessisintermittentlikewaterdrippingfromatap.Butaswecontinue,theintervalsbetweenthedripslessenandeventuallytheybecomeastream.Thisstreamofmindfulnessiswhatweareaimingfor.

Itwasnoticeablethathedidnottalkalotaboutlevelsofenlightenmentorvariousstatesof

concentrationabsorption(jhana).Hewasawareofhowpeopletendtoattachtothesetermsandconceiveofpracticeasgoingfromthisstagetothat.Oncesomeoneaskedhimifsuchandsuchapersonwasanarahantwasenlightened.Heanswered:‘Iftheyarethentheyare,ifthey’renotthenthey’renot;youarewhatyouare,andyou’renotlikethem.Sojustdoyourownpractice.’Hewasveryshortwithsuchquestions.

Whenpeopleaskedhimabouthisownattainments,heneverspokepraisinghimselformakinganyclaimwhatsoever.Whentalkingaboutthefoolishnessofpeople,hewouldn’tsay:’Youthinklikethisandyouthinklikethat,’or ’Youdothisandyoudothat.’Rather,hewouldalwayssay:’Wedothisandwedothat.’Theskillofspeakinginsuchapersonalmannermeantthoselisteningregularlycameawayfeelingthathewastalkingdirectlytothem.Also,itoftenhappenedthatpeoplewouldcomewithpersonalproblemstheywantedtodiscusswithhim,andthatverysameeveninghewouldgiveatalkcoveringexactlythatsubject.

Insettinguphismonasteries,hetookalotofhisideasfromthegreatmeditationteacherVenerableAjahnMun,butalsofromotherplacesheencounteredduringhisyearsofwandering.Alwayshelaidgreatemphasisonasenseofcommunity.InonesectionoftheMahaparinibbanaSutta(‘DialoguesoftheBuddha,’sutta16)theBuddhaspeaksaboutthewelfareoftheSanghabeingdependentonmeetingfrequentlyinlargenumbers,inharmony,andondiscussingthingstogether.AjahnChahstressedthisalot.

TheBhikkhu-DisciplineVinayawastoAjahnChahaveryimportanttoolfortraining.Hehadfounditsoinhisownpractice.Oftenhewouldgivetalksonituntiloneortwoo’clockinthemorning;thebellwouldthenringatthreeformorningchanting.Monksweresometimesafraidtogobacktotheirkutislesttheycouldn’twakeup,sotheywouldjustleanagainstatree.

Especiallyintheearlydaysofhisteachingthingswereverydifficult.Evenbasicrequisiteslikelanternsandtorcheswererare.Inthosedaystheforestwasdarkandthickwithmanywildanddangerousanimals.Lateatnightyoucouldhearthemonksgoingbacktotheirhutsmakingaloudnoise,stompingandchantingatthesametime.Ononeoccasion,twentytorchesweregiventothemonastery.Butassoonasthebatteriesranout,theyallcamebackintothestoresasthereweren’tnewbatteriestoreplacethem.

SometimesAjahnChahwasveryharshonthosewholivedwithhim.Headmittedhimselfthathehadanadvantageoverhisdisciples.Hesaidthatwhenhismindenteredsamadhi(concentration)foronlythirtyminutesitcouldbethesameashavingsleptallnight.Sometimeshetalkedforliterallyhours.Goingoverandoverthesamethingsagainandagain,tellingthesamestoryhundredsoftimes.Forhim,eachtimewasasifthefirst.Hewouldbesittingtheregigglingandchucklingawayandeverybodyelsewouldbelookingattheclockandwonderingwhenhewouldletthemgoback.

Itseemedthathehadaspecialsoftspotforthosewhosufferedalot;thisoftenmeanttheWesternmonks.TherewasoneEnglishmonk,VenerableThitappo,whomhegavealotofattentionto;thatmeanshetormentedhimterribly.Onedaytherewasalargegatheringofvisitorstothemonasteryand,asoftenhappened,AjahnChahwaspraisingtheWesternmonkstotheThaisasawayofteachingthem.HewassayinghowclevertheWesternerswere,allthethingstheycoulddoandwhatgooddisciplestheywere.‘All,’hesaid‘exceptthisone,’pointingtoVenerableThitappo.‘He’sreallystupid.’AnotherdayheaskedVenerableThitappo:‘DoyougetangrywhenItreatyoulikethis?’VenerableThitapporeplied:‘Whatusewoulditbe?Itwouldbelikegettingangryatamountain.’

SeveraltimespeoplesuggestedtoAjahnChahthathewaslikeaZenMaster.‘NoI’mnot,’hewouldsay,‘I’mlikeAjahnChah.’TherewasaKoreanmonkvisitingoncewholikedtoaskhimkoans.AjahnChahwascompletelybaffled;hethoughttheywerejokes.Youcouldseehowitwasnecessarytoknowtherulesofthegamebeforeyoucouldgivetherightanswers.OnedaythismonktoldAjahnChahtheZenstoryabouttheflagandthewindandasked:‘Isittheflagthatblowsorisitthewind?’AjahnChahanswered:‘It’sneither;it’sthemind’.TheKoreanmonkthoughtthatwaswonderfulandimmediatelybowedtoAjahnChah.ButthenAjahnChahsaidhe’djustreadthestoryintheThaitranslationofHuiNeng.

Manyofustendtoconfuseprofunditywithcomplexity,soAjahnChahlikedtoshowhowprofunditywasinfactsimplicity.Thetruthofimpermanenceisthemostsimplethingintheworld,andyetitisthemostprofound.Hereallyemphasisedthat.Hesaidthekeytolivingintheworldwithwisdomisaregularrecollectionofthechangingnatureofthings.‘Nothingissure,’hewouldconstantlyremindus.HewasalwaysusingthiswordinThai‘Mai-naa!’meaning‘uncertain’.Thisteaching:‘It’snotcertain,’hesaid,sumsupallthewisdomofBuddhism.Inmeditation,heemphasised,‘Wecan’tgobeyondthehindrancesunlesswereallyunderstandthem.’Thismeansknowingtheirimpermanence.

Oftenhetalkedabout‘killingthedefilements’,andthisalsomeant‘seeingtheirimpermanence’.‘Killingdefilements’isanidiomaticexpressioninthemeditativeForestTraditionofNorthEastThailand.Itmeansthatbyseeingwithpenetrativeclaritytheactualnatureofdefilements,yougobeyondthem.

Whilstitwasconsideredthe‘job’ofabhikkhuinthistraditiontobededicatedtoformalpractice,itdidn’tmeantherewasn’tworktodo.Whenworkneededdoingyoudidit.Andyoudidn’tmakeafuss.Workisnotanydifferentfromformalpracticeifoneknowstheprinciplesproperly.Thesameprinciplesapplyinbothcases,asit’sthesamebodyandmind.

AndinAjahnChah’smonasteries,whenthemonksworked,theyreallyworked.OnetimehewantedaroadbuiltuptoWatTumSaengPetmountainmonastery,andtheHighwaysDepartmentofferedtohelp.Butbeforelongtheypulledout.SoAjahnChahtookthemonksuptheretodoit.Everybodyworkedfromthreeo’clockintheafternoonuntilthreeo’clockthenextmorning.

Arestwasalloweduntiljustafterfivewhentheywouldheadoffdownthehilltothevillageonalmsround.Afterthemealtheycouldrestagainuntilthree,beforestartingworkoncemore.ButnobodysawAjahnChahtakearest;hewasbusyreceivingpeoplewhocametovisit.Andwhenitwastimetowork,hedidn’tjustdirectit.Hejoinedintheheavyliftingandcarryingofrocksalongsideeveryoneelse.Thatwasalwaysveryinspiringforthemonkstosee:haulingwaterfromthewell,sweepingandsoon,hewasalwaysthererightupuntilthetimehishealthbegantofail.

AjahnChahwasn’talwayspopularinhisprovinceinNorthEastThailand,eventhoughhedidbringaboutmanymajorchangesinthelivesofthepeople.Therewasagreatdealofanimismandsuperstitionintheirbeliefsystems.Veryfewpeoplepractisedmeditation,outoffearthatitwoulddrivethemcrazy.TherewasmoreinterestinmagicalpowersandpsychicphenomenathaninBuddhism.Alotofkillingofanimalswasdoneinthepursuitofmerit.AjahnChahwasoftenveryoutspokenonsuchissues,soatfirsthehadmanyenemies.

Nevertheless,therewerealwaysmanywholovedhim.Anditwasclearthatheneverplayedonthat.Infact,ifanyofhisdisciplesweregettingtooclose,hewouldsendthemaway.Sometimesmonks

becameattachedtohim,andhepromptlysentthemofftosomeothermonastery.Ascharismaticashewas,healwaysstressedtheimportanceofSangha,ofcommunityspirit.

OneNewYear ’sEveIrememberhow,inaccordancewithcustom,avastnumberofpeoplehadcometothemonastery.AftertheeveningchantingAjahnChahgaveatalk,andthiswasfollowedbymeditation.Justbeforemidnightsomeonecameinandannouncedthataseniormonkfromthevillagemonasteryhadarrived.IrememberhowAjahnChahwentoutandreceivedthemonkhimself:cameincarryinghisbagandproceededtolayouthissitting-cloth.HethenmadethethreemostbeautifulbowsofrespectthatIhaveeverseen.Ineverywayhedisplayedheartfelthumility:asifhewereamonkjustnewlyordained.Inthemiddleofmanyhundredsofhisdisciplesitwasasthoughhewerecompletelyimmunetoalltheunskilfulfeelingsthatmanyofusmayhavefelt.

IthinkitwasbecauseAjahnChahwas‘nobodyinparticular ’thathecouldbeanybodyhechose.Ifhefeltitwasnecessarytobefierce,hecouldbethat.Ifhefeltthatsomebodywouldbenefitfromwarmthandkindness,thenhewouldgivethat.Youhadthefeelinghewouldbewhateverwashelpfulforthepersonhewaswith.Andhewasveryclearabouttheproperunderstandingofconventions.Someoneonceaskedhimabouttherelativemeritsofarahantsandbodhisattvas.Heanswered:‘Don’tbeanarahant,don’tbeabodhisattva,don’tbeanythingatall.Ifyouareanarahantyouwillsuffer,ifyouarebodhisattvayouwillsuffer,ifyouareanythingatallyouwillsuffer.’IhadthefeelingthatAjahnChahwasn’tanythingatall.ThequalityinhimthatonewasinspiredbywasthelightofDhammahereflected;itwasn’texactlyhimasaperson.

SosincefirstmeetingAjahnChah,Ihavehadanunshakeableconvictionthatthiswayistrulypossibleitworksitisgoodenough.AndI’vefoundawillingnesstoacknowledgethat,ifthereareanyproblems,it’smewhoiscreatingthem.It’snottheformandit’snottheteachings.Thisappreciationhasmadethingsaloteasier.

It’simportantthatweareabletolearnfromalltheupsanddownswehaveinpractice.It’simportantthatwecometoknowhowtobe‘arefugeuntoourselves’toseeclearlyforourselves.WhenIconsiderthemorassofselfishnessandfoolishnessmylifecouldhavebeen....AndthenreflectingontheteachingsandbenefitsI’vereceived,IfindIreallywanttodedicatemylifetobeingacredittomyteacher.Suchreflectionhasbeenagreatsourceofstrength.Thisisoneformofsanghanusati‘RecollectiononSangha’recollectionofthegreatdebtweoweourteachers.

SoItrustthatyoumayfindthisisofsomehelpinyourpractice.

Dana

VenerableVajiro

ThefollowingteachinghasbeentakenfromatalkgivenbyVenerableVajiroatChithurstBuddhistMonasteryin1988.

"‘Giving’isthebeginningandtheendofthereligiouslife."

THEFEELINGOFSEPARATIONisanexperiencethatalllivingbeingshave.Wecomeacrossitwithinourselvesandcanseeitinanimalsalso.There’sarecognitionthat‘this’isseparatefrom‘that’;thisbodyisseparatefromthatone.Andwemakevariousattemptstogetoverthissenseofseparation.Perhapsthemostprimitivereactiontoit,is‘taking’.Wetakefromtheenvironmentaroundus–absorbingintoourselves.Wetakefoodandwetakepower.This‘taking’canbeonewayoftryingtocopewiththesenseofseparation.

Aslightlymorerefinedwayoftryingtocopewiththisexperienceis‘makingabargain’,onebeingwithanother–asortofagreement.Wegivesomethingtogetsomethinginreturn:‘IfIgivethismuch,thenIexpectthatmuchback’.Usingsuchbargainingstructuresisperhapsthemostcommonwaywerelatewitheachotherashumans–theshoppingwedo,agreementswemakewithourspouse,orwiththechildren:‘I’llgiveyouthisandyougivemethat.’Sothiscanbeanotherwayofdealingwiththisfeelingofseparateness.

Thenthereissharing.That’salittlebitmoreopen,isn’tit?There’sarecognitionoftheseparationofonebeingfromanother,andawillingnesstoshare.Inthiswaybothpartiesarebenefitingfromthearrangement.It’sakintoabargain,butit’salittlemorespacious,bothexpectingsomesortofenjoymentfromit–somesortofgratification.

Butwitheachofthesewaysofrelating,there’salwaysreinforcementofthesenseofseparateness.Withtaking,withbargaining,andevenwithsharingthere’sstillasenseofonebeingseparatefromtheother.Soitsnotreallytranscendingorgettingbeyondourseparateness.Thisiswheredanaworkssowell.Withdanaorrealgiving,realgenerosity,thereisnoexpectationofreturn.It’snotabargain,it’snotevenasharing.It’snotthatwesharesomethingwithanother,andkeepsomeforourselves.Weactuallygivecompletely,withoutexpectinganythingback.

Alotofourgivingisnotgivingcompletely.Itsimperfectgiving.Butthisissomethingthatcanbeworkedon.Wecanconsiderhowtoperfectgivingoveraperiodoftime.Itisthefirstofthe‘TenParamitas’*.WeunderstandfromthetextsthatitwasthelastofthetenthattheBuddhaperfected,butasTheravadinBuddhists,wehaveitfirstonthelist.

IthinkAjahnBuddhadasaoncesaidthatifweperfectoneoftheparamitasfully,thenalltheothersareperfectedalso.That’sveryhelpfulwhenconsideringdana.Wecanseehowifwepractisegivingwithoutexpectinganythinginreturn,alltheparamitascanbefulfilledatthatmoment.

Onehastousewisdom–pañña–toknowforexample,therighttimeandplaceandtherightthingstogive.Andtogivehonestly–sacca–requiresthatwelookatourintentionclearly.Andpatience–

khanti:wemustbepatientintheactofgiving,andwithourlimitationsinlearningtogive.There’srenunciationtheretoo:wegivesomethingthatweperceiveasbeing‘ours’.Andwehavetouseenergy–viriya.Also,wheneverwegive,there’sthechancethatourofferingcouldberejected,sowemustdevelopmettaandupekkha.Andwehaveto‘resolve’todoit;itrequiresadeterminationtogive–thisisdevelopingadhitthana.Also,resolvingtosharethemeritoftheactofgenerosity–makingadedication.

Nowhowcanwenoticethesequalities–giving,renunciation,honesty–thewholespectrumofperfectionsthatcanexistinthatsimpleactofgiving?Howdowereallyworkwithgiving?WhenIwasfirstinThailand,Irememberthatreceivinggenerositywasnoteasy.Asastrongyoungman,walkingonalmsroundandhavingtheoldvillagepeoplecomerunningouttoofferalittlebitofrice,apieceoffruit,acoupleofpiecesofpalmsugarorwhatever....AttimesIthought:‘WhatonearthhaveIdonetodeservethis?Ishouldreallybehelpingtheseoldvillagers.’

Andyet,forthosepeoplepractisinggenerosity,theyfeltitwasaprivilege.Youknow,they’dbemoreannoyedifwedidn’tcomeonalmsround.Theywouldberoundatthemonasterysaying:‘Well,whydidn’tyoucometoday?Areyouillorsomething?’or‘Youhaven’tbeendoingyourduty.’IremembertalkingtoAjahnJagaroatthetimeabouthowIfelt,andhesaid:‘You’llneverreallylearnhowtogiveuntilyoulearntoreceive,andyou’llneverlearnhowtoreceiveuntilyoulearntogive.’

Therearetwosidestogiving;there’sreceivingalso.Thegratitude–theappreciationofthespiritofgiving.Thatdoesn’tnecessarilymeanlikingwhatisoffered;butappreciatingthelovelinessoftheactofgenerosity–theactofgivingwithoutexpectinganythinginreturn.Thehumblingqualitywhichcomeswiththisgratitudeisveryhelpfulintranscendingthesenseofseparation.Thishelpsingoingbeyondthefeelingofselfishness,ofbeingseparate.

Wecangiveinmanyways,ofcourse:givematerially,food,shelter,medicine,clothing,money....Wecangivetime,encouragement,kindness,love....Andallofthesecanbebargainedwith,taken,shared,orgiven.Butit’snotthequantity,orthethingitselfthat’simportant.It’stheattitudeofnotexpectinganythinginreturnornotmakingsomesortofagreementaboutit.Whenwedogiveinthisway,thenwefindthatthere’snodisappointment,andthere’snofeareither.There’snoconceitandnoarrogance.There’sjustgiving.

Eventually,wecometorecognisethe‘givingofattention’–givingattentionto‘this’momentandnotexpectinganythingfromit.WesaythatinBuddhistpractice,allyouhavetodois‘bemindful’.Whatthisactuallymeansisthatthatisallwearedoing;mindfulnessisallthatishappening.We’renotexpectingsomethingback.Toexpectareturnwouldbestrikingabargain;‘giving’wouldnotbeperfected,andthesenseofseparationwouldnotbetranscended.

Givingattentiontothemomentiswhatwecanpractiseallthetime.Givingattentiontothebreath,notexpectinganythingfromthebreath.Givingattentiontotheposture,tothemovementsofthebody.Givingattentionthroughoutourlifeisawayofpractisinggenerosity:notexpectinganythinginreturn,notbargaining,nottakinganything,notevensharing,justgiving.Thatgivingdoesn’tindulgeanddoesn’trepress.Itdoesn’tseekanythingortrytogetridofanything.Withsuchgenerosity,withdana,wecanseethepossibilityoftheperfectionofhumanity.

Classifyingthesewaysofrelatingintotaking,bargaining,sharingandgivingmaynotcomedirectlyfromthescriptures,butIhopeitishelpfulinyourpractice.Tome,‘giving’isthebeginningandthe

endofthereligiouslife.

*TheTenParamitas[‘virtues’or‘perfections’]are:generosity,moraldiscipline,renunciation,wisdom,energy,honesty,determination,patience,loving-kindness,andequanimity.

Epilogue:TrueFriends

VenerableKittisaro

ThisletterfromVenerableKittisarowaspreviouslyprintedintheDevonViharaNewsletter,inSeptember1987

...masterthesegreateffortssothatthoughts,speech,andactionsareconditionedbywisdomratherthanignorance."

DEARFRIENDSONTHEPATH,

Greetings.ThoughI’veseenmanyofyouthissummerhereattheViharaorawayatoneofthepublictalksI’vegiven,I’venothadtheopportunityforquiteawhiletowritealettertoyouall.Ithinkit’simportantthatoccasionallywereflectuponourselvesasapartofalargercommunityofbeingsallunitedinourinclinationtoNibbana,peace.ThetransformingeffectofavirtuouscommunityisthepowerofSangha.Thoughliterallythewordcanmeananysortofgrouporgathering,itsusageinBuddhistpracticeisquitespecific.

SanghaisoneofthepreciousTripleGems,oneoftheThreeRefugestowhichBuddhistscontinuallygointheirskilfulefforttoreturnandre-establishthemselvesontheWay,momenttomoment.IgotoBuddha,IgotoDhamma,IgotoSangha.

Whatisthis‘goingtoSangha’,Sanghamsaranamgacchami,andwhatdoesithavetodowithNibbana?Initsstrictestsense,SanghareferstothosebeingswhohavehadtrueinsightandarefirmlyestablishedinRightView.ThisAriyaSangha,orgroupofNobleOnes,canbemadeupofmenandwomen,ordainedpeopleandlaity,youngandoldbeingsalike.AriyaSanghadon’tevenhavetobe‘Buddhists’!Membersofthisvirtuousorderarededicatedtopractice:practisinggoodness,practisingstraightly–avoidingtheextremesofsensoryindulgenceorrepressiveself-mortification–practisingdirectinsightintothewaythingsare,andendeavouringtomasterthesegreateffortssothatthoughts,speech,andactionsareconditionedbywisdomratherthanignorance.

ThemembersoftheAriyaSanghahavehadinsightintotheFourNobleTruths.Theyknowthecessationofsuffering,theexperienceoftruepeace.Thoughtheymaystillbefooledbybeguilingconditionsofmindandbody(exceptinthecaseofarahants,whoareneverfooled),theycanreturntothePath,re-establishingRightViewfromtheperspectiveofknowingthismomentasitis.Theycanbeginagain.MembersofthisNobleSanghacan‘letgo’.Thisiswisdom.

Basically,theAriyaSanghaisthatgroupofwisebeings.Whythenisthethirdrefuge‘IgototheSangha’?Becausewisebeingsarealive,fleshandblood,hereandnow,livingexamplesoftheWay.TheirearthinessandtangibilityoftentouchesourheartwhenBuddha-Dhammaseemsremoteandabstract.SanghabringstheTeachingstolife.

Weneednot,though,beobsessedwithdesignating‘whoknows’and‘whodoesn’t’,‘who’strulywise’and‘whoisn’t’.‘WilltheREALSanghamemberspleasestandup!’Evenifwedohearorthinkthatheorsheisattained,westillneedtobeabletodealwiththedoubtarisinginourownmind.‘Doeshereallyknow?’

Moreimportantly,however,weneedtodevelopthatinnersenseofwhatiswholesomeandwhatisn’t,whatringstrueandwhatdoesn’t.Thisdiscernmentwilltelluswhethertotrustsomeoneornot.Wedon’tneedtorelyonsomeofficialstampofecclesiasticauthority–‘He’sastreamenterer,’‘She’sfullyrealised,’‘He’sanon-returner,’etc.Infact,ifwearemovedbysuchclaims,thenwetendtoblindlyfollowothers’opinions,andnevergetbeyonddoubt.

Thoughit’simpracticaltodesignate‘Who’sWho’,theprincipalimportanceofawisebeingremains.Ifweknowindividualswhoinspireuswiththeirpresence,theirpractice,theirinsight,theirgoodness,thenweshouldmakeanefforttorespectthem,learnfromthem,supportthem.TheBuddhapraisedthegreatblessingofseekingoutthewiseratherthanthefoolishascompanions.Thisisnottosayblindlyfollowthem.Butjustbeginningtosensewhatiswiseandwhatisnotisthebirthofthereflectivemind.Then,toraiseupthatgoodnessinourheartsthroughvariousactions,webegintobringthoseSanghaqualitiesintoconsciousness.Afterall,fromawisebeingwehearthetrueteaching.Fromtheignorantbeingsinourlives(andinourownminds)wehearaboutMEandYOU,TIME,IMUSTHAVE,IMUSTGETRIDOF,andalltheother84,000assorteddelusionsofgreed,hatredandself-conceit.

‘IgoforrefugetotheSangha’meansIwillseekoutawisefriend.TheBuddhateachesthatthewiseonesare‘worthyofgifts,worthyofhospitality,worthyofofferings,worthyofrespect.Theygiveoccasionforincomparablegoodnesstoariseintheworld.’Sanghaisatruerefuge.Let’srememberthat.

Traditionally,Sanghareferstothoseordainedbhikkhusandbhikkhunis,whoaregivingtheirlivestothepracticeoftheWay.Butstrictlyspeaking,theNobleSanghaisopentoallbeingswhohavehadtrueinsight.Havingarobeandashavenheadisnoguaranteewhatsoeverofwisdomandvirtue.Whenthemonasticlifeislivedsincerelyandearnestlyitisconducivetodevelopingvirtue,insightandtrueaccomplishment.Infact,inanylifestylehowwepractisedetermineswhetherSanghaispresent–notourrobe,sex,occupation,orreligioustitle.

Inabroaderandquitepracticalsense,Sanghacanandshouldincludeallbeingsincliningtowardspeace,virtue,wisdomandcompassion.Asopposedtotheworldlystreamcarryinggroupsofbeingsintowhirlpoolsofpassion,dogmaticviewsanddespair,thepowerofSanghaisthatcounter-currentandflowofbeingstowardstheoceaniccalmofkindness,compassion,joyandserenity–metta,karuna,mudita,upekkha.Goodfriendsaresoimportantforremindinguswhenwegoastray,forinspiringandencouragingus,empoweringustobeginagain.

ThesedefinitionsofSanghaallfocusonouterbeings,wiseteachers,virtuousfriends.Whenthereisdoubt,wavering,confusionwithin,theoutermanifestationsofwisdomilluminetheway.Friendsandwisebeingsinourlives,however,arepartofthismind,ourmind.OurworldlyhabitssayHEandSHEOUTTHERE,butreallythosebeingsarearisinginourownminds,justasdoourthoughts–andthethoughtsofreadingthisletteraswell.Thequalitiesofwisdomandvirtuethatwerecogniseinothersarealsopartofthismindthatwecallourown.EventuallywemustrealisethatSanghaisessentiallytheboundlessvirtuewithin.

OurrefugeinSangha,ourcontactwithwisebeings,keepsdirectingourheartstoseeingtheBuddhawithin,thatinuswhichknows,whichisawarenow,whichisnotdeludedbyourexperience.OurcontactwithSangharemindsus,encouragesus,ineffectoffersusoccasionsconducivetousingthisBuddhaNaturewithinsotheDhammaisrevealed,sothatTruth–HowThingsAre–becomesclearin

ourminds.OurcontactwithSanghaoutside,asmanifestedinourwisefriendsandvirtuouscompanions,remindsustocultivatetheseverysamequalitiesunshakeablywithinourhearts.TrueSanghadoesnotpointtoitself–‘Wearethespecialones’–butratheritpointstothevirtuousheart,tothatskilfuleffortwhichbringsusbackagainandagaintopractisetheDhamma.

ThissummerI’vehadthegoodfortunetoexperiencethepowerofSanghainmanyways:leadingretreats;participatingindiscussiongroups;attendinganordinationceremonywithfellowmonksandnuns,andourteacherVenerableSumedho;andlearningfromotherspiritually-orientedgroups.Inthemostordinaryandimmediatesense,IlivewithmonksandanagarikaswhoarededicatedtodevelopingtheWay.Wearesupportedbyourmanygenerousfriends.Thishumblesus,forweknowthatasalmsmendicantswecannotlivealone,andyetitinspiresandwarmsourheartstoreceive.ThoseconditionsthengenerateanewroundofSanghavirtueaswenaturallyfeelmotivatedtomakeourselvesworthyofofferings,topractisewell,toofferwhatwecan.

SanghageneratesSanghageneratesSangha:swellingspheresofgoodnessthatmeetandmerge,leavingonlyjoyandgratitude,thesenseofinnerandoutermeltedintoonemind.Thesemomentsdisappearwhentheoverlappingspheresshrinkdown,thecontractingpowerofidentifyingwithMEandMINEcollapsingspaceintoindependentalienatedbubblesofbeingthisorthat.Trappedinourownprivateworlds,spaceisfurthersplinteredandfragmentedintoamazeofjaggedbeings,caughtinacurrentoftime,competingwithoneanotherforhappiness.Lifebecomesverycomplicatedandanxious,aswefeelcompelledtoprotectourfragileniche,orimproveit,ortakeoversomeoneelse’s.Ithinkwehaveallfeltlikethat.

NowrememberhowyoufeltwhenyouencounteredSangha,awisebeing,onewhoisatease.WhenweheartheTruthorseeit,orfeelitspeacefulmanifestation,wecanrelax.Faithandtrustareborn.Suddenly,miraculously,themyriaddividedbeingsbegintoawakentothetruthofthismoment;andwheretherewasseparation,aunifyinguniversalitybeginstopervadeourheartaswecometogetherinattentiveness,wisereflection,virtuouseffort.Thedifferencesarestillapparent,buttheydonotdivideus,forwestandtogetherinspiredbytheWayitself.ManytimesI’veseenthismiraclehappenandthendissolve.Comingtogetheroftenwithourdhammafriendshelpstogenerateandsustainthis‘rightseeing’anddissolvethathabitualtendencytocontractourspaciousheartintorigidselfviews.

Obviously,inournormalliveswewillencountermanynot-so-wisebeingswithinandwithout.Learningtocopeinthisworldwithitsmanyfacesispainfulanddifficult,butwithourrefugeinSanghawelearntofindjoyinRightEffort,nomatterwho’saround.ThenSanghaisestablishedinourhearts,andallbeingsareourfamily,givinguspreciousteachings.Sanghamsaranamgacchamitakesushometothewiseandvirtuousonewithin.Thevirtuousones‘without’remindusoftheWay,andingratitudewehonourthemandrememberourtruehome:OneHeart,OneKnowing.

Mayallbeingsfindagoodfriend.

Yours,KittisaroBhikkhu

GuidedMettaMeditation

AjahnChah

"Buddhismisareligionoftheheart.Onlythis.OnewhopractisestodeveloptheheartisonewhopracticesBuddhism"

Thismeditationcouldbeusedinagroup,withonepersonreadingtheinstructionsslowlyandquietly.Aseriesofdotsattheendofaparagraph(....)indicateabriefperiodofsilencebeforecontinuingwiththenextinstruction.Itissuggestedthatthemeditationtakeapproximatelyhalfanhour.

Thiswillbeameditationonloving-kindness.Itwillincorporateasimplevisualisationusingafacultyofmindthatweusequiteroutinely.Forinstance,ifIsuggestbringingtomindtheimageofaflower,wecandothat.Itdoesn’tmatterifit’saroseoralily,orwhatcolouritis,orevenhowclearthatmentalimageissomethingfleetingisadequate.

Nowsittingupright,noticeifthere’sanytensionintheface.Relaxingaroundtheeyes,aroundthejawandmouth.Lettheattentioncomedowntotheheartareaanareainthemiddleofthechest,aroundthesternum,thebreastbone.Webreathein,experiencingthebreathenergy.It’salmostasifit’spossibletobreatheinandoutfromthatareainthemiddleofthechest.Nowaswebreathein,sayingtoourselves:MAYIBEWELLwishingourselveswell,lettherebeasenseofwell-being,asubtlegestureofmercydirectedtowardsourselves.Letthepastbe;lettingitgo:andforthismomentintime,justkeeplettingthemindcometothebreath,andtheheart,andthethought,inanharmoniouswhole.Breathingin:MAYIBEWELL......

andthenbreathingout,directingthatsamemercifulenergyoutwards,saying:MAYOTHERSBEWELL.

ContinuelettingasimplerhythmdevelopBreathein:MAYIBEWELL,breatheout:MAYOTHERSBEWELL......

Ifthemindhaswanderedoff,gently,withgreatpatience,bringtheattentionback.It’sasoftmovement,comingbacktotheheart,tothebreath,tothethoughtbreathingin:MAYIBEWELL,breathingoutthroughtheheart:MAYOTHERSBEWELL......

Whatwearedoingisbeginningtoattuneourselvestothatwhichislovingandcompassionateintheuniverse.Openinguptothatcaringenergyandallowingittoenergiseus,nourishus,usingthebreathandthethoughtasachannel,asavehicleforthatenergy.Breathingin:MAYIBEWELL.Andthenchannelthatenergyouttoothers:MAYOTHERSBEWELL......

Keepingthebreathsoftandsteady,lettingthebreathenergynourishus;breathingintotheheart,breathingoutthroughtheheart......

Openinguptothatwhichiscompassionateintheuniverse.Breathingin,lettingtheheartbecomemoresensitiveandreceptivetothatenergy.Breathingout,theheartbecomingmoreopenandexpansive,givingout:MAYOTHERSBEWELL......

Andwhenweareready......

takeaslow,deepbreathintotheheart,lettingthethoughtandbreathenergyfillus.Holdingitforawhilekeepingitcomfortable.Allowingthethoughttodeepenthatsenseofwell-being.Lettingitsaturateus,permeatethebody.Breathingout,slowly,quietly,backoutthroughtheheart:MAYOTHERSBEWELL.Doingthatafewtimesdeepbreathin,holdit,andout......

Nowwebegintousethevisualisation,workingmorewiththeout-breath.Onthein-breathcontinueasbefore,breathingintotheheartwiththethought:MAYIBEWELL.Andontheout-breath,wefirstbringtomindtheimageofourparentsitdoesn’tmatterwheretheyare,nearorfar,aliveordead.Bringingthemuponeatatime,ortogetherwhicheveriseasier.Seeingthemafewfeetinfrontofus,andeachtimewebreatheoutbringingupthatimageanddirectingourthoughtsofkindnessandacceptancetowardsthem.Sobreathinginwiththethought:MAYIBEWELL......

andbreathingout,withthementalimageofourparents.Aswebreatheout:MAYTHEYBEWELL......

Next:bringingtomindourspiritualteachers,thosewhohavehelpedus,guidedus,encouragedus,instructedusthroughoutourlife.Withtheout-breath,agestureofgratitude,usingthethought:MAYTHEYBEWELL......

Bringingtomindnowourfamily;partner,children,brothersandsistersoneatatime,orinagroup.Withtheout-breath,agestureofaffection:MAYTHEYBEWELL.Breathingintotheheart:MAYIBEWELL,breathingoutthroughtheheart:MAYTHEYBEWELL......

Nowbringingtomindaspecialfriendorfriendsthosewhomwefeelwouldbenefitfromthoughtsofkindness.Withtheout-breath,bringingthemintothemindandwishingthemwell;asubtleembrace,agestureofcaring......

Breathingintotheheart:MAYIBEWELL.Breathingoutthroughtheheart:MAYTHEYBEWELL......

Bringingtomindnowthosewhomwepractisewith,thoseinourimmediateenvironment;directingourthoughtsout,includingallofthem:MAYTHEYALLBEWELLANDATPEACE......

NowbringingtomindanimageoftheEarthasifseenfromouterspace.Towardsthatbeautifulblue,white,green,brownimage,directingourthoughts:MAYALLBEINGSBEWELL.Breathingout:MAYALLBEINGSBEWELL......

Andnowbringingtomindanimageofspaciousness,emptiness.Intothatvastnessdirectingourthoughts:MAYALLBEINGSBEWELL.Lettingthemindopenup,openout;lettingtheheartopenup,openout.Thebodydropsawaynoboundariesvastnessspaciousness......

Nowcarefully,inaslightlymorefocusedway,bringingourattentionbacktotheheart,apointinthemiddleofthechest,andbreathinginslowlyanddeeplywiththethought:MAYIBEWELL.Holdingitforawhile....Lettingthatthoughtspreadasasenseofwell-beingthroughoutthebody,energisingandnourishingus.Withtheout-breath,slowlyandquietly,backoutthroughtheheart.Doingthatonceortwicedeepbreathin,holdit,andout......

Nowbringingtomindanimageofsomeoneyouhurt,intentionallyornot,aliveordead...andusingtheirname,saying:PLEASEFORGIVEME.....

Callingtomindsomeoneyouhurt......

usingtheirnamesaying:PLEASEFORGIVEME.

Payingverycloseattentiontotheheart.Keepingitopen......

andnowbringingtomindanimageofsomeonewhohurtyou.Usingtheirnamesaying:IFORGIVEYOU......

Bringingtomindsomeonewhohurtyou.Usingtheirnamesaying:IFORGIVEYOU.

Nowusingourownname,wesay:IFORGIVEYOU......

Usingourownname,wesay:IFORGIVEYOU......

and......

YOUAREFORGIVEN......

YOUAREFORGIVEN.

Beingwiththosefeelingsofcaring.Bringingthemintotheheart;holdingthemgently......

Nowcarefullycomingbacktothebreaththebreathenergycomingintotheheartwiththethought:MAYIBEWELL.Beingnourished,filled.Andbackout,outthroughtheheartforothers:MAYOTHERSBEWELL.

Sosimplebreathingin,beingenergised.Breathingout,wishingotherswell.Breathingoutforothers......

Belltoendmeditation.

GlossaryOfForeignWords

ThefollowingwordsaremostlyinPali,thelanguageoftheTheravadaBuddhistscripturesandchants(ifnotPali,thelanguageofthewordisnoted).Theyarebrieftranslationsforquickreferencethesearenotexhaustiveorrefineddefinitions.Notalloftheforeignwordsfoundinthetalksarelistedbelow,asmanyaredefinedatthepointofuse.NotemostPalidiacriticshavebeenomittedhereandwithinthebook,asfewpeoplearefamiliarwiththespecialisedpronunciationconventions

ajahn

(Thai)‘teacher ’.Oftenusedasthetitleoftheseniormonkormonksatamonastery.

anagarika

‘homelessone’.Ananagarika,stilltechnicallyalayperson,livesinamonasteryandfollowstheEightPrecepts.

anatta

‘not-self’,i.e.impersonal,withoutindividualessence.

anicca

impermanent,transient(andbyimplication,ephemeral),havingthenaturetoariseandpassaway.

arahant

anenlightenedbeing,freefromalldelusion.

bhavana

practice,cultivation.Usedinaspecificway(e.g.,mettabhavana),ormoregenerally(asinthebhavanawhichthespirituallifeitselfentails).

bhikkhu

almsmendicant.InBuddhism,itisthetermforamonk,wholivesonalmsandabidesbytrainingpreceptswhichdefinealifeofrenunciationandsimplicity.

bodhisatta

AsusedintheTheravadaschool,thisreferstoabeingdestinedforenlightenment,andsometimesspecificallytoGotamaBuddhabeforehisenlightenment.

bodhisattva

(Sanskrit)AtermfromMahayanaBuddhism,referringtoonewho‘delayscompleteenlightenment’forthesakeofhelpingotherbeingsreachenlightenmentfirst.

Buddha

TheUnderstandingOne,theOnewhoisawake,whoknowsthingsastheyare;apotentialineveryhumanbeing.ThehistoricalBuddha,SiddhatthaGotama,livedandtaughtbetween563and483BC.

ChaoKhun

(Thai)titleofhonourforamonk,whichconfersresponsibilityfortheSanghaofadistrict.

dana

generosity.Hence,oftenusedtorefertoanoffering,especiallyoffood,toamonasticcommunity.

dhamma

Thiswordisusedinseveralways.ItcanrefertotheBuddha’sTeaching,ascontainedinthescriptures;totheUltimateTruth,towardswhichtheteachingpoints;andtoadiscrete‘moment’oflife,seenasitreallyis.(Sanskrit‘dharma’.)

dhutanga(Thaitudong)

specialstrictmonasticobservances.Dhutangabhikkhusarenotedfortheirdiligenceandimpeccability.InThailand,suchmonksoftenundertakethemendicant’swanderingpracticeoftheBuddha’stime–hencethephrase,‘towander(or‘go’)tudong’.

dukkha

‘hardtobear ’;dis-ease,restlessnessofmind,discontentorsuffering,anguish,conflict,unsatisfactoriness.

jhana

meditativeabsorptionortrance.

kamma

actionorcause(andbyextension,theresultoreffect)whichiscreatedorrecreatedbyhabitualimpulse,volitions,naturalenergies.(Sanskrit‘karma’.)

karuna

compassion.

khandha

‘heap’;thetermtheBuddhausedtorefertoeachofthefivecomponentsofhumanpsycho-physicalexistence.

koan

(Japanese)meditationriddle,oftenusedintheZenformofBuddhism.

kuti

(Thai)hut;typicalabodeofaforestmonasterybhikkhu.

LuangPor

(Thai)difficulttotranslate;literally,‘VenerableFather ’,butverymuchconveyingasenseofaffectionaswellasrespect.

Mara

abeingofBuddhistmythologywhoistheadversaryoftheBuddha;hence,theonewhotempts,deludesordestroys.MaraisalsothePaliwordfor‘death’.

metta

goodwill,‘loving-kindness’.

mudita

‘sympathetic’joy(theoppositeofjealousy).

Nibbana

freedomfromattachments.Thebasisfortheenlightenedvisionofthingsastheyare.(Sanskrit‘Nirvana’.)

pañña

discriminativewisdom.

paramita(Thaiparami)

‘Perfections’or‘superlativevirtues’,qualitiesespeciallyrecommendedbytheBuddhaforthoseseekingenlightenment.

PhraKhru

(Thai)titleofhonourforamonk,recognisinghisserviceasateacher.

Precepts(Five/Eight/Ten)

ThebasiccodesofconductrecommendedbytheBuddhaforhisfollowers.TheFivePreceptspertaintotheordinary‘household’life,andtheEightorTenPreceptsformthefoundationfortherenunciantlife(whichisthenfurtherelaboratedinthevinaya).AlistofthePreceptsisgivenattheendofthisglossary.

samadhi

concentrationorone-pointednessofmind.

samana

onewhohasenteredtheHolyLife;areligious.

samanera(Thaisamanen)

Thenovicestageforabhikkhu.AsamaneraliveswithintheTenPrecepts,butdoesnotyetfollowthecompletebhikkhu-vinaya.

samsara

theunenlightened,unsatisfactoryexperienceoflife.

sila

moralvirtue.

sangha

thecommunityofthosewhopractisetheBuddha’sWay.Often,morespecifically,thosewhohaveformallycommittedthemselvestothelifestyleofamendicantmonkornun.

sati

mindfulness,recollection.

sukha

happiness.

sutta

aBuddhistscripture.

tudong

see‘dhutanga’above.

upajjhaya

‘preceptor ’,abhikkhuwhomayadmitothersintothemonasticorder.

upasampada

ceremonyofenteringthebhikkhu-sangha;bhikkhu‘ordination’.

upekkha

equanimity,serenity.

uposatha

theBuddhist‘Sabbath’,adaywhichlaypeopleoftenspendatamonastery,observingtheEightPrecepts.Theuposathadaysoccuraccordingtothelunarphases.

vassa

the‘Rains’retreatperiod.AsestablishedbytheBuddha,itoccursduringtheAsianmonsoonseason.

vihara

aresidence;oftenusedasthenameforasmallmonastery.

vinaya

themonasticdiscipline,orthescripturalcollectionofitsrulesandcommentaries.

vipassana

thepenetrativeinsightofmeditation,asdistinguishedfromsimplementaltranquillity.

watpah

(Thai)forestmonastery(typically,aplaceofdhutangaobservance).

THEPRECEPTS

TheFive,EightorTenPreceptsareguidelineswhichencouragemindfulnessandselflessaction.Theyarebestunderstoodastheproperstandardsofbehaviourforahumanbeing,toberespectedandcultivated.Shortcomingswithregardtothepreceptsdonotnecessarilyconstitutesinorevil,butrathertheypointoutwheregreatereffortandawarenessareneeded.Thepracticeofthepreceptsisbeneficialbothtotheonewhousesthemandtothosewhoencountersuchaperson.

Thefirstfivearerecommendedforallpeople:1:Notintentionallytakingthelifeofanylivingcreature.2:Nottakinganythingwhichisnotgiven.v3:Refrainingfromirresponsiblesexualconduct.(AspartoftheEightorTenPrecepts,thisisobservedascompletechastity,i.e.refrainingfromanysexualbehaviour.)4:Notspeakingfalsely,abusivelyormaliciously.5:Nottakinganyintoxicatingdrinkordrug.

Thenextthreearethetraditionalrenunciationshelpfultothoseengagedinseriousspiritualpractice:6:Nottakingsolidfoodaftermid-day.7:Notsinging,playingmusic,dancing,orattendinggamesandshows;notbeautifyingoradorningone’sbody.8:Notusingahighorluxurioussleepingplace.

Toarriveattenprecepts(whichformthebasisofmendicancy),onedividestheseventhintotwoprecepts,andthenaddsthefollowing:10:Nothandlingorcontrollingmoney.

Furtherresources

ThisbookandmanyothersfromVenerableAjahnChah,AjahnSumedho,andtheirdisciplesarefreelyofferedandavailableinvariouselectronicformatsaswellasinprint.Youcanfindthemviaourmonasteriesandthroughthewebsiteslistedbelow,alongwithotherresourcessuchasaudiotalks,meditationinstructionandretreats.Everythingisfreeofcharge,andeveryoneiswelcome.

Forbooksandaudio:www.forestsanghapublications.orgwww.amaravati.org

ForalistofAjahnChahcommunitymonasteriesworldwide:www.forestsangha.org

ForfurtherTheravadaBuddhistliteratureincludingEnglishtranslationsofmuchofthePaliCanon:www.accesstoinsight.org

Copyright

SeeingTheWayVolume1

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