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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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FirstpublishedbyAmaravatiPublications1989
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