reflection

2011-12-23T01:35:00.000-08:00

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E-Dhamma Course

2011-03-19T05:58:00.001-07:00

Intermediate Paper 2 : Lessons & Values from the Doctrine of Kamma

MODULE 4

Lesson 2 – Lesson of Conditionality (1)

The second lesson from the Doctrine of Kamma is not about creation but condition. Let us begin by understanding the world around us.

There is one school of thought that believes that there are causes but there is no consequence or effect. Whatever we do now will not produce a result later.

Another school believes that there is an effect but there is no cause. Whatever you are now is predestined. If you are fated to be born poor, you can’t change it and you have to live with it. You are the creation of God and you have to live the life of total submission and complacency. They believe in the effect of what they are now but they don’t believe in the cause of the effort they have done.

Another school believes that there is no cause and there is no effect. Life is like a random happening and event. Don’t ask the question why. They explain contradicting event as it happens, just like the flower dying off with no past, no future, no action and no reaction.

Then there is this externalist view with the belief that whatever we do now will materialize in the future and it will be eternal. In other words, because of some wrong we do now, then we will be sent to hell forever without any salvation as the gate is closed. There are only two dimensions, here and the hereafter. And if you are good, you will be in paradise forever.

In the Buddha’s teaching, everything has a cause and can produce an effect. We are constantly being interactive in the dimension of cause and effect. A cause can be inside and the effect can be inside e.g. we think of something nice and we feel happy about it. The cause can be outside and the effect outside. The cause can also be inside and the effect outside or the cause outside and the effect inside e.g. someone shouted at us and we get very upset.

If everything has a cause and effect, then in one simple word, everything has a condition.

As the Cause so is the Effect

Whenever we set a cause, by way of thought, speech or deed the effect will manifest.

Tree grows on apple seeds will only bears apple fruits and not oranges. If we were to put our hand on a live electrical wire, whether you are a Buddhist, a Christian or a Muslim you will get a shock.

“According to the seed that is sown, so is the fruit that it will reap. Doer of good deeds will gather good fruits; doer of evil will reap evil fruits.”

The law of Kamma provides a great consolation to us, as whatever we do (good deeds) will come to us. When we set a cause, the effect will arise although sometimes we need other supporting causes (which are also a cause) to provide the proper condition for the effect to occur. We can’t be holding the apple seed in our hand and hope for it to bear fruits. We need to put it onto the ground, water it, and add fertilizer and so on.

In setting the seed (of spiritual progress) in motion, we cannot be praying, hoping or making vows to attain enlightenment. We need to do a lot of toiling, cultivating the mind and not asking for the impossible.

Results depend on Condition

As much as our action condition the situation, the situation can also condition the action.

Even as we sow the seed, the effect can only arise when the conditions are there. The reason why the condition is not there is because there are other causes. Some causes can support another cause to arise while other causes may be disruptive or destructive to other causes. Some even neutralized them making them ineffective.

Just like baking a cake; depending on the condition that you set the result will be either you get a charred cake or a delicious one. An evil deed committed does not immediately bear fruit just as milk does not turn sour all at once. But smouldering, the effect follows the fools like the fire covered by ashes - Dhammapada 71.

Condition is beyond our comprehension and beyond our control. Not all apple seeds will become apples. It depends on the condition for the roots to grow.

Just like the oil lamp. The light can go off due to either the oil has finished or the wick has burned off. Or both the oil and the wick finished at the same time. Sometimes it is due to external factors; a gush of wind blew it off.

Everything is a state of conditioning. And not all the conditioning can reach their state of maturity; they didn’t reach to the full cycle e.g. the thundercloud that doesn’t rain. The condition is not conducive and it was blown away later.

When the condition is right, there is nothing you can do to stop it. When certain things happen to your life, don’t ask “why me?” Don’t blame the god either.

“Not in the sky, not in the ocean nor in the mountain clefts, is found in this place on earth where abiding, one may escape from the results of one’s cause” Dhammapada 127. There is no escape e.g. Death. Don’t try to run away from it. When we are able to see the reality, do not be submissive, but try to change as much as we can. If we can’t, we shall accept it with a sense of understanding.

The results can be due to a Kammic conditions or it can be due to a non-Kammic conditions. Kammic condition means performance based. Good results may be obtained through hard work but not by praying.

Non-Kammic condition means something external to us such as the weather, political situation, epidemic etc. No matter how good our Kamma is; it will just collapse to make way for the evil Kamma to arise. If we were to put a spoonful of salt in a cup and a spoonful of salt into the river Ganges, the taste will be different.

In the Cula-kamma-vibhanga Sutta (MN 135) the shorter disposition of the law of Kamma, a student named Subha, asked, "Master Gotama, what is the reason, what is the condition, why inferiority and superiority are met with among human beings, among mankind?

For one meets with short-lived and long-lived people, sick and healthy people, ugly and handsome people, insignificant and influential people, poor and rich people, lowborn and highborn people, stupid and wise people. What is the reason, what is the condition, why superiority and inferiority are met with among human beings, among mankind?"

“Beings are the owners of their action; heirs of their kammas. As of their action, they originate from their action and are bound to their action. Have their action as their refuge; it is their action that distinguishes beings as inferior and superior.

Some men or women kill living beings, are murderous, violent and merciless; on the dissolution of the body after death, he will appear in the state of deprivation and in hell. But instead if he comes back to the human state, then whenever he is reborn, he is short-lived.

But if they having abandoned the killing of living beings, abstains from killing living beings, lays aside the rod and lays aside the knife, is considerate and merciful and dwells compassionate for the welfare of all living beings; on the dissolution of the body, after death, he reappears in a happy destination, in the heavenly world. But if he comes back to the human state, then whenever he is reborn, he is long-lived.”

“So are they who cause injury, who harms beings with his hands or with clods or with sticks or with knives; if he is not reborn in the state of deprivation, then he is sickly whenever he is reborn. But if one does not harm… he is born healthy.”

“Those who display anger to living beings, much given to rage; even when little is said, he is furious, angry, ill-disposed, resentful, he shows ill-temper, hate and surliness; if he is not reborn in the state of deprivation, then he is ugly whenever he is reborn. But if one is not angry… he is born handsome.”

“Those who envious; envies, begrudges and harbors envy about others' gains, honour, veneration, respect, salutations and offerings; if he is not reborn in the state of deprivation, then he is insignificant whenever he is reborn. But if one is not envious… he is born influential.”

“Those who are not generous, not a giver of food, drinks, clothing, dwelling to monks or brahmins; if he is not reborn in the state of deprivation, then he is poor whenever he is reborn. But if one is generous… he is born wealthy.”

“Those who obdurate and haughty; who does not pay homage, respect, venerate to those who deserved it and arrogant; if he is not reborn in the state of deprivation, then he is low-born whenever he is reborn. But if one is acquiescent and humble … he is born high born.”

“Those who does not visit a wise man and make enquiries on what is wholesome what is not… if he is not reborn in the state of deprivation, then he is stupid whenever he is reborn. But if one seek the truth… he is wise.”

Answers to Module 3

1 The inequalities in life arise because we are measured by our deeds and most of the time our deeds have different levels of both wholesome and unwholesomeness.

2 When the values (Right Understanding, Objectivity, gratitude, respect for values, prioritising and moral sensitivity) grow in us, then we know that we have understood the first lesson on the Doctrine of Kamma – Lesson of Deed.

Questions

3 Why sometime good deed does not gives rise to good result immediately?

4 Why is it that the same action by two good friends gives rise to different results?

dhamma preaching

2011-03-19T04:39:00.000-07:00

Countering Stress and Depression

by Dalai Lama on Wednesday, January 5, 2011 at 5:25pm

At a fundamental level, as human beings, we are all the same; each one of us aspires to happiness and each one of us does not wish to suffer. This is why, whenever I have the opportunity, I try to draw people's attention to what as members of the human family we have in common and the deeply interconnected nature of our existence and welfare.

Today, there is increasing recognition, as well as a growing body of scientific evidence, that confirms the close connection between our own states of mind and our happiness. On the one hand, many of us live in societies that are very developed materially, yet among us are many people who are not very happy. Just underneath the beautiful surface of affluence there is a kind of mental unrest, leading to frustration, unnecessary quarrels, reliance on drugs or alcohol, and in the worst case, suicide. There is no guarantee that wealth alone can give you the joy or fulfilment that you seek. The same can be said of your friends too. When you are in an intense state of anger or hatred, even a very close friend appears to you as somehow frosty, or cold, distant, and annoying.

However, as human beings we are gifted with this wonderful human intelligence. Besides that, all human beings have the capacity to be very determined and to direct that strong sense of determination in whatever direction they like. So long as we remember that we have this marvellous gift of human intelligence and a capacity to develop determination and use it in positive ways, we will preserve our underlying mental health. Realizing we have this great human potential gives us a fundamental strength. This recognition can act as a mechanism that enables us to deal with any difficulty, no matter what situation we are facing, without losing hope or sinking into feelings of low self-esteem.

I write this as someone who lost his freedom at the age of 16, then lost his country at the age of 24. Consequently, I have lived in exile for more than 50 years during which we Tibetans have dedicated ourselves to keeping the Tibetan identity alive and preserving our culture and values. On most days the news from Tibet is heartbreaking, and yet none of these challenges gives grounds for giving up. One of the approaches that I personally find useful is to cultivate the thought: If the situation or problem is such that it can be remedied, then there is no need to worry about it. In other words, if there is a solution or a way out of the difficulty, you do not need to be overwhelmed by it. The appropriate action is to seek its solution. Then it is clearly more sensible to spend your energy focussing on the solution rather than worrying about the problem. Alternatively, if there is no solution, no possibility of resolution, then there is also no point in being worried about it, because you cannot do anything about it anyway. In that case, the sooner you accept this fact, the easier it will be for you. This formula, of course, implies directly confronting the problem and taking a realistic view. Otherwise you will be unable to find out whether or not there is a resolution to the problem

Taking a realistic view and cultivating a proper motivation can also shield you against feelings of fear and anxiety. If you develop a pure and sincere motivation, if you are motivated by a wish to help on the basis of kindness, compassion, and respect, then you can carry on any kind of work, in any field, and function more effectively with less fear or worry, not being afraid of what others think or whether you ultimately will be successful in reaching your goal. Even if you fail to achieve your goal, you can feel good about having made the effort. But with a bad motivation, people can praise you or you can achieve goals, but you still will not be happy.

Again, we may sometimes feel that our whole lives are unsatisfactory, we feel on the point of being overwhelmed by the difficulties that confront us. This happens to us all in varying degrees from time to time. When this occurs, it is vital that we make every effort to find a way of lifting our spirits. We can do this by recollecting our good fortune. We may, for example, be loved by someone; we may have certain talents; we may have received a good education; we may have our basic needs provided for - food to eat, clothes to wear, somewhere to live - we may have performed certain altruistic deeds in the past. We must take into consideration even the slightest positive aspect of our lives. For if we fail to find some way of uplifting ourselves, there is every danger of sinking further into our sense of powerlessness. This can lead us to believe that we have no capacity for doing good whatsoever. Thus we create the conditions of despair itself.

As a Buddhist monk I have learned that what principally upsets our inner peace is what we call disturbing emotions. All those thoughts, emotions, and mental events which reflect a negative or uncompassionate state of mind inevitably undermine our experience of inner peace. All our negative thoughts and emotions - such as hatred, anger, pride, lust, greed, envy, and so on - are considered to be sources of difficulty, to be disturbing. Negative thoughts and emotions are what obstruct our most basic aspiration - to be happy and to avoid suffering. When we act under their influence, we become oblivious to the impact our actions have on others: they are thus the cause of our destructive behaviour both toward others and to ourselves. Murder, scandal, and deceit all have their origin in disturbing emotions.

This inevitably gives rise to the question - can we train the mind? There are many methods by which to do this. Among these, in the Buddhist tradition, is a special instruction called mind training, which focuses on cultivating concern for others and turning adversity to advantage. It is this pattern of thought, transforming problems into happiness that has enabled the Tibetan people to maintain their dignity and spirit in the face of great difficulties. Indeed I have found this advice of great practical benefit in my own life.

A great Tibetan teacher of mind training once remarked that one of the mind’s most marvellous qualities is that it can be transformed. I have no doubt that those who attempt to transform their minds, overcome their disturbing emotions and achieve a sense of inner peace, will, over a period of time, notice a change in their mental attitudes and responses to people and events. Their minds will become more disciplined and positive. And I am sure they will find their own sense of happiness grow as they contribute to the greater happiness of others. I offer my prayers that everyone who makes this their goal will be blessed with success.

The Dalai Lama

December 31, 2010

Published in the Hindustan Times, India, on January 3rd, 2011

Sutta

2011-02-02T20:36:00.000-08:00

Kalama Sutra - Angutarra Nikaya 3.65

Teaching given by the Buddha given to the Kalama people:

Do not go by revelation;
Do not go by tradition;
Do not go by hearsay;
Do not go on the authority of sacred texts;
Do not go on the grounds of pure logic;
Do not go by a view that seems rational;
Do not go by reflecting on mere appearances;
Do not go along with a considered view because you agree with it;
Do not go along on the grounds that the person is competent;
Do not go along because [thinking] 'the recluse is our teacher'.

Kalamas, when you yourselves know: 'These things are unwholesome, these things are blameworthy; these things are censured by the wise; and when undertaken and observed, these things lead to harm and ill, abandon them...
Kalamas, when you know for yourselves: These are wholesome; these things are not blameworthy; these things are praised by the wise; undertaken and observed, these things lead to benefit and happiness, having undertaken them, abide in them.

————————————————

Once the Buddha was visiting a town named Kesaputta, where the Kalama clan lived. The Kalamas were confused with the teachings of the many religious teachers who spoke well of themselves and ill of others. They approached the Buddha and consulted him.

“There are some holy men and priests, Sir, who come to Kesaputta and claimed that only their religion is right and others are wrong. As a result, doubt has come to us. Which of these holy men and priests spoke the truth?”

Now, the Buddha knowing the confusion in the mind of the Kalamas did not give them another dogmas nor dismiss the doctrine of others as false. Instead he gave them a unique advice, which until today became the Buddhist spirit of thought and investigation – the Buddhist Charter of Free Inquiry (Kalama Sutta).

“It is proper to doubt in things that are doubtful. O Kalamas, do not accept anything;

through repeated hearing,
through mere tradition,
through rumours,
through mere correspondence with the scriptures,
through mere thinking deeply,
through logical reasoning,
through mere apparent reason,
based on mere agreement with your own opinion,
based on a person who seemingly possess abilities,
or thinking, “this person is our teacher.”
AN III:65 (Anguttara Nikaya book of the 3 verse 65)

" Kalamas, when you yourselves know what are immoral, blameworthy and censured by the wise, when performed and undertaken, conduce to unprofitable things, conduce to suffering (to oneself as well as others), abandons them."
Here the Buddha asked the Kalamas again, "What do they think the presence of greed, hatred and delusion occurring within a man, will it conduce to benefit or to unprofitable things?"

A man, who is overwhelmed with greed, hatred or delusion sometimes resorts to killing, stealing, committing adultery, lying and inducing others to do the same like him.

Whatever conduces to unprofitable things conduces to the suffering of oneself and others.

" Kalamas, when you yourselves know what are moral, not blameworthy and praised by the wise, when performed and undertaken, conduce to profitable things, conduce to well being and happiness (of oneself as well as others), then do you live and act accordingly."
The Buddha explained that the absence of greed; hatred and delusion in a man's mind would refrain him from committing unwholesome deeds, and that may conduce to the benefit and happiness of oneself and others.

Thus, he is of self-controlled and discerning in mindfulness with his heart composed and filled with:-

Loving-kindness(Wishing happiness for all beings)
Compassion
(Wishing deliverance from suffering for all beings)
Good Cheer
(Sympathetic joy towards all beings of their gains)
Equanimity(Impartiality towards all beings)

(For further reading, please go to:
http://ymoon-mun.blogspot.com/2006/09/e-dhamma-course-1.html )

E Dhamma

2011-01-31T09:19:00.000-08:00

A Successful Woman
by Ven Balacitta
21-11-04, TIMS

According to Pathama-idhalokikasutta (AN 8:49), Visakha once approached our Lord Buddha in Pubbarama (the monastery she had donated to the Buddha and the Sangha) at Savatthi. After she had paid respects and sat to one side, our Lord Buddha then told her that there are 4 conditions that will bring success to a woman in this life.

1.. She is able to perform her chores well (such as helping her husband in his business).
2.. She takes good care of the people in her household.
3.. She is faithful to her husband.
4.. She learns how to manage her husband's wealth and does not spend money unnecessarily.

A woman is working towards success in this life if she has those qualities but that does not mean that she will be successful in her next life unless she further fulfills the following conditions:

1.. She has faith in the Buddha.
2.. She is virtuous.
3.. She is generous and performs dana.
4.. She has wisdom.

In order to have faith in the Buddha it is important that we investigate the Dhamma as taught by the Blessed One. There are two kinds of faith: blind faith and faith through understanding the Dhamma. But even if you ignorantly developed blind faith in our Lord Buddha, do not worry. Sooner or later when you get to hear the good Dhamma, you will develop the other kind of faith.

A person develops virtue when she keeps the basic Five Precepts. We should all strive to keep our precepts well. Many people say that it is not easy to observe the precepts. Well, if it is easy to observe them, then heaven will be overly populated and the woeful planes will be empty.

Those of us who are born in this country must have been generous and performed dana in our previous life because we are not deprived of clothing, food, shelter or medicine due to poverty. May all of us continue to do more dana whenever there is opportunity to do so.

There are 3 levels of wisdom:

1.. That achieved through listening to/learning about Dhamma
2.. That achieved through reflection on the Dhamma learnt
3.. That achieved when one meditates.

The highest wisdom we can reach is by meditation and that is only after we have gone through the first and second stages of wisdom.

I hope you will reflect on the Dhamma you have just listened to today and seek to understand and experience it. If because of kammic reasons you are unable to achieve meditative wisdom now, at least try to listen to good Dhamma as much as possible as it will conduce to your own enlightenment in the future. Life on earth is extremely short when compared to that in heaven. Do not be like any Tom, Dick or Harry with an aimless life.

E Dhamma

2010-10-23T04:06:00.000-07:00

Meeting Suffering Without Creating More Suffering

Whatever is happening to us now mirrors our past karma. If we know that, and know it truly, whenever suffering and difficulties befall us, we do not view them particularly as failures or catastrophes, or see suffering as a punishment in any way. Nor do we blame ourselves or indulge in self-hatred.

We see the pain we are going through as the completion of the effects, the fruition, of a past karma. Tibetans say that suffering is “a broom that sweeps away all our negative karma.” We can even be grateful that one karma is coming to an end. We know that “good fortune,” a fruit of good karma, may soon pass if we do not use it well, and that “misfortune,” the result of negative karma, may in fact be giving us a marvelous opportunity to evolve.

~ Sogyal Rinpoche (Rigpa Glimpse of the Day for Oct 15 2010)

When we view suffering as something bad, we naturally react with a defiled mind. That makes the things appear far worse than it is, and become far worse than it was. Moreover it conditions new negative karmas. In our delusion and ignorance, we may fail to see that much of the suffering we experience is not the result of the old karmas or any external conditions, but the new negative karmas that we're creating in reaction to them.

However, if we see the suffering as it is, wisely, we see that it is simply part of the natural phenomena of causes and effects. Just as when a storm happens, instead of cursing it, we just look for shelter if we can, and it passes naturally.

~ Ayasma Kumara

Dhammapada

2010-08-21T20:59:00.000-07:00

Chapter 15

Happiness

197

Happy indeed we live,

friendly amidst the hostile.

Amidst hostile men

we dwell free from hatred.

198

Happy indeed we live,

unafflicted amidst the afflicted

(by craving).

Amidst afflicted men

we dwell free from affliction.

199

Happy indeed we live,

free from avarice

amidst the avaricious.

Amidst avaricious men

we dwell free from avarice.

200

Happy indeed we live,

we who possess nothing.

Feeders on joy we shall be,

like the Radiant Gods.

201

Victory begets enmity;

the defeated dwell in pain.

Happily the peaceful live,

discarding both victory and defeat.

202

There is no fire like lust

and no crime like hatred.

There is no ill

like the aggregates (of existence)

and no bliss higher

than the peace (of Nibbana)*

203

Hunger is the worst disease,

conditioned things the worst suffering.

Knowing this as it really is,

the wise realize Nibbana,

the highest bliss. **

204

Health is the precious gain

and contentment the greatest wealth.

A trustworthy person is the best kinsman,

Nibbana the highest bliss.

205

having savoured

the taste of solitude and peace

(of Nibbana),

pain-free and stainless he becomes,

drinking deep

the taste of the bliss of Truth.

206

Good it is to see the Noble Ones;

to live with them is ever blissful.

One will always be happy

by not encountering fools.

207

Indeed,

he who moves

in the company of fools

grieves for long.

Association with fools is ever painful,

like partnership with an enemy.

But association

with the wise is happy,

like meeting one's own kinsmen.

208

Therefore,

follow the Noble One,

who is steadfast, wise, learned,

dutiful and devout.

One should follow

only such a man,

who is truly good and discerning,

even as the moon

follows the path of the stars.

*Aggregates (khandha):

The five groups of material form, feeling, perception, mental formations and consciousness into which the Buddha analyses the living being.

**Conditioned things refer to phenomenal existence--samsara.

Dhammapada

2010-08-09T08:26:00.000-07:00

Chapter 14

THE BUDDHA

179

By what track can you trace

that trackless Buddha of limitless range,

whose victory nothing can undo,

whom none of the vanquished defilements

can ever pursue?

180

By what track can you trace

the trackless Buddha of limitless range,

in whom exists no longer

then entangling and embroiling craving

that perpetuates becoming?

181

Those wise ones who are devoted

to meditation and who delight

in the calm of renunciation--

such mindful ones,

Supreme Buddhas,

even the gods hold dear.

182

Hard is it to be born a man;

hard is the life of mortals.

Hard is it to gain the opportunity

of hearing the Sublime Truth,

and hard to encounter

is the arising of the Buddhas.

183

To avoid all evil,

to cultivate good,

and to cleanse one's mind--

this is the teaching of the Buddhas.

184

Enduring patience

is the highest austerity.

"Nibbana is supreme," say the Buddhas.

He is not a true monk

who harms another,

nor a true renunciate

who oppresses others.

185

Not despising,

not harming,

restraint according

to the code of monastic discipline,

moderation in food,

dwelling in solitude,

devotion to meditation --

this is the teaching of the Buddhas.

186-187

There is no satisfying sensual desires,

even with a rain of gold coins.

For sensual pleasures

give little satisfaction and much pain.

Having understood this,

the wise man finds no delight

even in heavenly pleasures.

The disciple of the Supreme Buddha

delights in the destruction of craving.

188

Driven only by fear,

do men go for refuge to many places --

the hills, woods, groves,

trees and shrines.

189

Such, indeed, is no safe refuge;

such is not the refuge supreme.

Not by resorting to such a refuge

is one released from all suffering.

190-191

He who has gone for refuge

to the Buddha,

his Teaching and his Order,

penetrates with transcendental wisdom

the Four Noble Truths --

suffering,

the cause of suffering,

the cessation of suffering,

and the Noble Eightfold Path

leading to the cessation of suffering.*

192

This indeed is the safe refuge,

this is the refuge supreme.

Having gone to such a refuge,

one is released from all suffering.

193

Hard to find is the thoroughbred man

(the Buddha);he is not born everywhere.

Where such a wise man is born,

that clan thrives happily.

194

Blessed is the birth of the Buddhas,

blessed is the enunciation

of the sacred Teaching;

blessed is the harmony in the Order,

and blessed is the spiritual pursuit

of the united truth-seekers.

195-196

He who reveres

those worthy of reverence,

the Buddhas and their disciples,

who have transcended all obstacles

and passed beyond the reach of sorrow

and lamentation --

he who reveres

such peaceful and fearless ones,

his merit non can compute

by any measure.

*The Order

The Order of the Noble ones who have reached the four supramundane stages, and the monastic Order.

Dhammapada

2010-06-11T05:07:00.000-07:00

Chapter 13

The World

167

Follow not the vulgar way;

live not in heedlessness;

hold not false views;

linger not long in worldly exixtence.

168

Arise! Do not be heedless!

Lead a righteous life.

The righteous live happily

both in this world and the next.

169

Lead a righteous life; lead not a base life.

The righteous live happily

both in this world and the next.

170

One who looks upon the world

as a bubble and a mirage,

him the King of Death sees not.

171

Come!Behold this world,

which is like a decorated royal chariot.

Here fools flounder,

but the wise have no attachment to it.

172

He who having been heedless

is heedless no more,

illuminates this world

like the moon freed from clouds.

173

He who by good deeds

covers the evil he has done,

illuminates this world

like the moon freed from clouds.

174

Blink is this world;

here only a few possess insight.

Only a few, like birds escaping from a net,

go to the realms of bliss.

175

Swans fly in the path of the sun;

men pass through the air

by psychic powers;

the wise are led away from the world

after vanquishing Mara and his host.

176

For a liar who has violated

the one law (of truthfulness),

who holds in scorn the hereafter,

there is no evil that he cannot do.

177

Truly, misers fare

not to heavenly realms;

not, indeed, do fools praise generosity.

But the wise man rejoices in giving,

and by that alone does he become

happy hereafter.

178

Better than sole sovereignty

over the earth,

better than going to heaven,

better even than lordship

over all the world

is the supramundane

Fruition of Stream Entrance.*

*Stream-entry (Sotapatti)

First stage of supramundane attainment.

two photos uploaded

2010-05-16T09:40:00.000-07:00

A reminder to myself:

Here are the 2 photographs taken years ago, while I was one of the committees for MBMC novitiate programme which conducts yearly.

Three Things

2009-11-09T23:14:00.000-08:00

Three Things

by Ven. Balacitta

Hokkien Cemetery Pavillion

17-10-2009

There are 3 things which are beneficial to be learned in detail either for the householder or for the renunciant. The importance of cultivating these 3 things are very much mentioned in the canon and it is highly beneficial for one to know about it. For one who has become a Buddhist for a long time but does not know about these three things, or if he or she had heard of it before but did not take note of it or is unable to recall it even briefly, I say, it's a pity. When one is learned in these three things and has accepted them, he or she is a wise person for he or she knows truly what is good and what is bad, which path leads to heaven and which path leads to hell. Wise people will not knowingly choose the path that leads to hell.

What are these three things? These are the three kinds of conduct- body, speech and thought; the wholesome and the unwholesome.

When we want to improve ourselves, we have to know what is good to be cultivated. To know thus, we have to learn from wise people. When we have learned it, we have to let the message stay in our memory, otherwise, how can we scrutinise and cultivate something which we cannot recall, you see? But if any of you have problems even in memorising these three things in brief, I suggest you copy it on a piece of paper and recite it daily. I believe, after some time, you will be able to remember it at any time and place, and thus, it will be for your long term benefit and happiness. ¹

There are many places in the canon which show the importance of these 3 things:

In a Sutta, it is mentioned that if one really knows what is wholesome and unwholesome, what is the root of the wholesome and unwholesome, then in that way, one would have arrived at the true Dhamma, have confirmed confidence in the true Dhamma, whose view is straight, who has right view; in brief , I say, he or she would have become a noble person. It is explained in that sutta that the wholesome are the three kinds of good conduct, the unwholesome are the three kinds of bad conduct; and the root of the wholesome are non-greed, non-hatred and non-delusion and the root of the unwholesome are greed, hatred and delusion. (MN 9 Sammaditthi Sutta).

In another Sutta, it is shown that when these three kinds of good conduct are well practised and developed, it causes the practice of the four foundations of mindfulness to be perfected. When the four foundations of mindfulness are well practised and developed, it causes the practice of the seven factors of enlightenment to be perfected. When the seven factors of enlightenment are well practised and developed, it causes the right knowledge and liberation to be perfected. ( First, when the restraint of the sense faculties is well practised and developed, it causes the practice of the three kinds of good conduct to perfection). (SN. 46.6 Kundaliya Sutta).

Now, how do we practise and develop these three things? Shown in a Sutta, it is like this, there are three stages -

Stage one, before we do, speak or think of something, we should reflect and check whether these actions are wholesome or not, are going to be beneficial to ourselves or to others or to both or not. If we find that it will be unwholesome and harmful, then we should abandon it. But upon reflection, if we are sure that it is wholesome and beneficial, then we are free to perform it.

Stage two, even while doing, speaking or thinking of something , we should also reflect and check whether those things that we are doing, speaking or thinking are wholesome or not, is beneficial or not. If it is not so, we should give it up.

Stage three, after we have already done, spoken or thought of something, we should also reflect and check whether those things that we have done, spoken or thought of were wholesome or not, were beneficial or not. If it were not so, we ought to feel ashamed, disgusted and sincerely make an effort to refrain from doing it in the future²; but if it was so, then naturally,we can be happy. Thus, in this way, we are practising and developing these three kinds of good conduct. It is mentioned in the Sutta that whatever recluses and brahmins in the past or in the future or at present, who had or will do or are doing the purification of the conduct of the body, speech and thought, all did so, will do so or are doing so respectively by repeatedly reflecting thus. (MN 61: Ambalatthika-rahulovada Sutta)

And that's all for today. May all be happy. Thank you.

1There are many suttas which explain these three things in detail, one of them is in this sutta- AN 10.176: Cunda Kammaraputta Sutta. You may check it out here. http://www.accesstoinsight.org/tipitaka/an/an10/an10.176.than.html

2For a monk who follow rightly the monk's rules, he would had to confess his wrong doing (but no confession for wrong thought) to another monk or if it is a serious case (any of the thirteen offences require probation and reinstatement) he would had to look for at least twenty monks to congregate in a Sima for two occasions, one time for confession and asking for probation and the second time for reinstatement. But if he had committed any of the four top offences, there is no necessity for confession because he is automatically no more a member of the Sangha, for life. The four top offences, briefly, are- sexual inter-course, stealing, killing human being, and falsely claiming superhuman state.

__._,_.___

Dhammapada

2009-05-09T20:52:00.000-07:00

Chapter 11
The Self

157
If one holds oneself dear,
one should diligently watch oneself.
Let the wise man keep vigil
during any of the three watches*
of the night.

*Three watches: Youth, middle age and old age

158
One should first establish oneself
in what is proper;
then only should one instruct others.
Thus the wise man
will not be reproached.

159
One should do
what one teaches others to do;
If one would train others,
one should be well controlled oneself.
Diffficult, indeed, is self-control.

160
One truly is the protector of oneself;
who else could the protector be?
with oneself fully controlled,
one gains a mastery
that is hard to gain.

161
The evil a witless man does by himself,
born of himself
and produced by himself,
grinds him as a diamond
grinds a hard gem.

162
Just as a jungle creeper
strangles the tree on which it grows,
even so,
a man who is exceedingly depraved
harm himself
as only an enemy might wish.

163
Easy to do are things
that are bad and harmful to oneself.
But exceedingly difficult to do are things
that are good and beneficial.

164
Whoever, on account of perverted views,
scorns the Teaching of the Perfected Ones,
the Noble and Righteous Ones--
that fool, like the bamboo,
produces fruits only for self-destruction.*

*Bamboos perish immediately after producing fruits.

165
By oneself is evel done;
by oneself is one defiled.
By oneself is evil left undone;
by oneself is one made pure.
Purity and impurity depend on oneself;
no one can purify another.

166
Let one not neglect
one's own welfare
for the sake of another,
however great.
Clearly understanding
one's own welfare,
let one be intent upon the good.

E Dhamma

2009-04-13T07:32:00.000-07:00

Module 9 : THE POWER OF SPEECH (1)

How much time do we spend talking?
A normal person speaks averagely 25,000 words a day. If we were to translate it, we can compile 105 volumes of book, each with 500 pages and 200 words per page in a year.

We spend so much time talking (some even talk in their sleep) and yet we don’t know what we are speaking. The output from the speech was not use effectively to create happiness to oneself and others, and actually goes to waste.

In communication, we should always be aware of the 2 parties involved.
1. The person who talk
2. The person who listen

One cannot be talking to oneself unless he is doing a reflection or self-contemplation. Therefore the person who speaks shall always consider the feelings and situation of the party that listen such that they may clearly understand the message and are not hurt by it.

The speak must also understand their Right and options in the process of talking
1. The option of silence
2. The option to speak

Many a time, we think that we must voice up our opinion, our right to speak.
We often forget the other important option that is not to speak at all.

In fact, this option of silence should be our first consideration before we open our mouth to produce the sound that may or may not be beneficial to one and others. We should always consider what we intent to put forward are aligned with our personal principles and self-values. Beside having the Right to speak or Freedom of speech, one must also consider the Right of others not to listen or the Freedom of being alone.

Next we must understand the characteristics or nature of speech.
1. Once spoken, it cannot be retrieved / taken back
(It travels to the ears that will become the door to the heart.)
2. It reflects the credibility of the speaker
(People will judge / measure by the manner / ways we speak)

“It is better to keep silence and to be thought a fool,
then to open our mouth to confirm it.” ~ Confucius

A Word is basically a vibration that one sends his intention or motive across to another’s heart through their ear-sense.

a. Great words are equally powerful through out the time.
A beautiful quotation such as the above can make one smile privately even until today.
b. Good Words are known to be the oldest medicine in the world that cures such as worry, fear and
anger. Therefore one should not under estimate its medical values.
c. If one knows how make to use it, it can create the happiness that money couldn’t buy.

Once there was a wise old man. After all the efforts failed to cure a very rare sickness of a boy, the villagers approach him as the last resort. The villagers gathered to see as he murmured some blessings. Between the crowds there was a sceptic who was talking behind the gathering.

The wise man then stops and scolded the sceptic, “You stupid fool who know nothing about the power of speech!” The sceptic’s face immediately turned red and before he is able to utter a word, the wise man cut in. “See. Even with a simple word of insult, I am able destroy your ego and make you feel so angry. And with some good blessings what make you think I can’t make this little boy cure from his sickness.”

The Power of Speech

There are two powers of speech that need to consider in our daily communication.

The Power to create
A wise speech can create goodness for oneself, others or both while a bad speech can create evil in oneself, others or both.

In the case of Angulimala who chooses the Buddha as his last one thousand victims to be killed for the finger he promised to bring back to his teacher: “Stop thee. Oh saffron monk. Don’t run!” shouted Angulimala when he failed to chase after the Buddha.

“I do not run but you run instead. Stop awhile and follow me,” said the Buddha as he uses him psychic power to unable Angulimala to reach him. As Angulimala was a learned pupil, he is able to understand that simple utterance of the Buddha who advice him to stop from doing mistake in his life by killing people which will eventually bring him to a continued running or rebirth in the cycle of samsara (suffering world).

He then repented and became one of the leading disciples of the Buddha.

As for the case of Kisa Gotami who cannot accept the fact that her baby child has passed away, begging for the Buddha to make miracle to resurrect her child: the Buddha agreed with a condition, “bring me the mustard seeds from a home that never experience death in the family.”

Kisa Gotami was confident that she could find the required mustard seed, went around the villages but to find no avail and realized that death is part of our life.

The Power to destroy
Similarly a skilful speech can destroyed sorrow in oneself, others or both and a slander can destroyed the happiness of oneself, others or both.

Often if we are not careful with our words, we hurt ourselves most just like one born with a pair of saw in one’s mouth.

Sometime when certain individual such as a minister give a statement of controversial, two countries can get into trouble such a war or get their tie cut.
“What is the sharpest sword? - Wrong speech.”

The Type of Speech
There are two type of speech mainly:

Wrong Speech

1.Lying / falsehood
These telling of the untruth also include,
- speaking less than it should (deceive),
- keeping the truth away,
- speak more than it should (exaggerate)

2. Slandering
Speaking bad about another people with the intention
- to separate / divide a relationship or
- be-friend them with another relationship

3. Frivolous speech
Speech that is unguarded or not mindful
- gossip,
- talk in excess (rumours)

4. Harsh speech
Unskilful speech that hurts
- gross, unrefined, sarcastic, abusive

Sometime we think white lies are harmless but in a long run it is actually creating unhappiness to both oneself and others. White lies may seem to be a short-term solution but a problem creator in a later stage.

Once there is a couple living alone; invited the elder brother and his wife to come over to their new house for a dinner. There was not much talking during the dinner and finally the sister-in-law decided to break the cold ice, “Wow, what a nice dish you have prepared.” And that’s a white lie. That dish actually does not taste good at all. The couple’s face was very please with that praises and you know what? Each time the elder brother and his wife visited them that same dish will definitely be served on the dinning table.

Please note that fables, stories, analogies that carry the message of Truth should not be considered as wrong speech as the intention is to educate for improvement. Sentences such as “I’m sorry.... or I regret to inform you....” that we write in a letter which is considered as a norm should be reconsidered if you don’t really feel sorry or regret about it.

Right Speech

1. Truth
Word are considered, as Truth after one has investigated it through seeing, hearing, understand it or cognise it and then spoken out wisely. (AN IV.183 Suta Sutta)

2. Beneficial
Beneficial here refers to both oneself and others in the form of constructive, encouragement, motivating and etc. If one is lack of faith, after spoken to him, he grows in faith and if he has faith, it becomes more refine. The same goes to charitable, virtues, knowledge and wisdom.

3. Polite & pleasant
This does not refer to the subject of conversation but the way we conveyed and how the listeners react towards the way we speak. Words with “sugar coating” should not fall under this category.

The 4 types of people
The Buddha speaks about the four types of people as regards to speech.

When worthy they praise, when blame they keep quite
when worthy they keep quite, when blame they blame
when worthy they keep quite, when blame they keep quite
when worthy they praise, when blame they blame

Who among the four is considered the wiser one?
The Buddha recommended the fourth one as he has the ability to recognize good as good, bad as bad and he has the courage to speak it out, wisdom to know when and where to say it.

When we praise someone, we must be specific and sincere and when we “blame” them, we must always observe not to use any of the wrong speech but gave great consideration to the Right Speech.

We must always remember that the freedom to speak is not what you want to speak. One should speak not with wrong speech but rather filled with Right Speech.

___________________________________

Questions
1. What are the advantages of choosing the option to be silence over the option to speak as the first choice?
2. Buddhism does not encourage match making. How can you explain this from the context of wrong speech?

Sutta Chanting

2009-02-16T23:08:00.000-08:00

在豆瓣上见着这个连线:

是Metta Sutta 的巴利文念诵。
放上来与大家分享：

http://mp3.evdd.com/fyf/hhy/cijing1.mp3
(可用本部落的player噢~）

Metta Sutta：

愿我无敌意、无危险。愿我无精神的痛苦。　　　　　　　　
愿我无身体的痛苦。　　　　　　　　
愿我保持快乐。　　　　　　　　
愿我的父母亲，　　　　　　　　
我的导师、亲戚和朋友，　　　　　　　　
我的同修，　　　　　　　　
敌意、无危险。　　　　　　　　
无精神的痛苦。　　　　　　　　
无身体的痛苦。　　　　　　　　
愿他们保持快乐。　　　　　　　　　　　　　　　　
愿一切有情众生：　　　　　　　　
一切活着的、一切有形体的，
一切有名相的、一切有身躯的，
一切雌性的、一切雄性的众生，　　　　　　　　
所有圣者、所有非圣者，
所有天神、所有人类，
所有苦道中的众生，　　　　　　　　
无敌意、无危险。　　　　　　　　
无精神的痛苦。　　　　　　　　
无身体的痛苦。　　　　　　　　
愿他们保持快乐。　　　　　　　　
愿一切众生脱离痛苦。　　
　　　　　　　　　　　　　　
節錄自南傳《慈經》( Metta Sutta )

另可见：　Loving Kindness
http://ymoon-mun.blogspot.com/search/label/sutta
　　
　　

e- dhamma

2009-02-07T19:55:00.000-08:00

新春一些感想。

来到中国之后，直觉自己的宗教学习怠慢了下来。
一是因为没有学习的环境，一是因为功课以及其他玩乐事务也忙。
心里不是没有着急。

有一回在大学门前遇见了一位穿着慈济制服的师姐，连忙向前去打招呼。
原来从台湾过来的师姐与一群慈济同人在南京行施着证严法师的慈济道路。
我虽然至今还没有在此参加过任何慈济活动，但心里却也觉得一阵温暖和安慰。

最近常常上慈济大爱网站聆听证严法师的《静思晨语》，与大家分享这份法喜。
http://www.newdaai.tv/?view=item&id=91

并祝大家新春愉快~

Dhamma Talk

2008-11-13T06:37:00.000-08:00

Date : 29.3.2008
Title : Free from Depression
By : Ven Balacitta

Sometimes people feel good, uplifted or are happy and sometimes not. When people feel bad, down or are unhappy but if they know how to take care of themselves, are calm and peaceful, then there are no problems. Feelings are impermanent and are subject to change. If they do not know how to take care of themselves, are calm and peaceful, then there are problems. However it will not be a problem if one meets the right person who is able to help or advise one to solve it.

Nowadays, people are exposed to many kinds of advertisements which try to tell people that life would be more wonderful, uplifting or happier when they use their products. When one is looking for help, it is important that one finds someone who really is capable to help, otherwise, no help is better. If a person goes to see a doctor for help because of a feeling of emptiness or unhappiness or they are feeling bad or down, then it is highly possible that the doctor will prescribe some anti-depressant drugs for him. Taking anti-depressant drugs is of course the easiest and quickest way to make oneself feel good again but that is only temporary. In order for us to solve any problem, it is important for us to solve the cause of the problem. If we try to solve any problem without knowing and taking care of the cause, we may only solve the problem superficially. The root cause will still remain to generate the problem again and again. But anyhow, if any of you are taking these anti-depressant drugs already, please do not discontinue it before you find a better solution, otherwise, the sudden termination of the usage of the drugs is known to give many kinds of problematic reactions to the user.

We human beings have a body and mind. The mind of an uninstructed worldly person will surely be adversely affected when encountering a highly unwanted situation like the loss of someone very dear. When the mind is affected, the body will also be affected. If one is unable to accept the reality that all conditions in life are all impermanent and subject to change, then one will be easily disturbed whenever something good changes to bad. A person who is too engrossed with the vicissitudes of life will always be busy running after gain, praise, honour or pleasurable sensations. Similarly, he will also be busy trying to run away from loss, blame, discredit or unpleasurable sensations. When he encounters the former, he will feel elated, and when he encounters the latter, he will feel dejected. One who is easily elated or dejected is also a person who can easily lose his mental balance.

Living in the world, it is inescapable for people to experience the vicissitudes of life. Sometimes we will experience the results of our good kamma and sometimes we will also experience the results of our bad kamma. It is easy for people to be able to take care of themselves, be mindful, be peaceful and calm when life is smooth and easy but when the extreme downside of life happens suddenly, many will loose their mental balance. There will be sorrow, lamentation, pain, grief or despair and very sadly, most will also start to neglect their health.

The Buddha has shown us the four Noble Truths. In the four Noble Truths, he has shown to us what is suffering, what is the cause of suffering, what is the freedom from suffering and what is the path towards the freedom from suffering. The path towards the freedom of suffering is, of course, the Noble Eightfold Path which can be categorized under morality, meditation and wisdom.

Nowadays, there are many meditation retreat centres where one can learn to develop this Noble Eightfold Path. If any of you always feel bad, down, empty or unhappy, I encourage you to go for meditation retreat.i I wish others who are presently feeling good, strong and happy, to protect yourself by cultivating a meditative way of life, who knows when the “U Turn” will come. Correct meditation practice with the right kind of supports (morality and wisdom) can help one to understand the true nature of the world better, which in turn, will help one to be able to maintain mental balance even when facing the extremities in the vicissitudes of life.

As a matter of fact, in order for us to be always 100% free from mental suffering, we have to reach the state of Arahantship (full-enlightenment) . To reach that state, we have to develop the Noble Eightfold path in full perfection and this is not an easy job to do. But anyhow, if one starts correctly in the development of the Noble Eightfold Path, one can be said to have entered the stream of the Noble Eightfold path, a Sotapana (Stream-enterer)- SN. 55.5 A Sotapana, although is not a person 100% free from mental sufferings like an Arahant, is nevertheless, much more free from mental suffering than the most fortunate ordinary person in the world. A Sotapana already has right view with regard to the true nature of the world, the five aggregates or the so called “self”. He understands truly that whatever things that he has been identified with before as “mine”, “I”, or “myself” are actually impermanent, stressful and empty. He will never cling to it madly as before and it is impossible for him to fall into clinical depression like an uninstructed worldling again. A Sotapana might be depressed for a while when encountering the loss of someone dear but he knows the path to come out of it and he will come out of it. Just like venerable Ananda, when venerable Sariputta, venerable Mongallana and the Buddha were gone, he was depressed, down hearted and feeling empty. But it was only for a while because being a Sotapana, he knows the path to come out from suffering. If earlier, a person needs to depend on anti-depressant drugs for his superficial wellbeing, upon reaching the state of Sotapana, he can now throw away all of his anti-depressant drugs forever. Forever he is free.

Now, after talking about freedom from mental suffering, I would like to talk about our physical health. If one takes good care of his own physical health, he will enjoy at least 50%.of wellbeing, that is, bodily wellbeing. But If a person does not take good care of his bodily health and he is still an uninstructed worldling, he will suffer twice if he falls sick, that is, one part in body and the other part in the mind - for lamenting, complaining, worrying, ...

Earlier, I had said that when a person's mind is affected, his body will also be affected. But this does not mean that one who is totally free from mental suffering is also totally free from bodily sufferings. Although our mental wellbeing does influence our bodily wellbeing, this does not mean that all the causes of our bodily wellbeing is caused by our mind. I have found two places in the cannon that tell the causes that can affect our bodily wellbeing. One is from the Sutta and another from the Abhidhamma. They are as follows:

In the Sutta – SN. 36:21, it is mentioned that there are 8 causes that affect our feeling (bodily pain). They are:-

1)Disorders of the bile;
2)Disorders of the phlegm;
3)Disorders of the internal wind;
4)Imbalance of the combination of the bodily humors (bile, phlegm and wind);
5)Change of climate;
6)Uneven care of the body;
7)Harsh treatment (external forces); and
8)The result of kamma.

In the Abhidhamma, it is mentioned that there are only 4 causes but what I can see is that it is quite similar to the above except that it is presented in a different way and they are:-

1) The food that one consumes (the food one consumes could have effect on one or all of the bodily humors);
2) Change of climate (environmental changes like electrical radio magnetic wave pollution, air pollution and any other type of pollution should also be included);
3) The mind (the capability of the mind in facing the vicissitudes of life); and
4) The fruition of past karma.

I will also like to bring to your knowledge some tips for health which I found mentioned by the Buddha in the Suttas:-

“When a man is always mindful, knowing moderation in the food he eats, his ailments then diminish; he ages slowly, guarding his life.” - ( extracted from SN. 3:13)
“...Come, bhikkhus,eat a single session (before noon) by so doing, you too will be free from illness and affliction, and you will enjoy health, strength, and a comfortable abiding.”- (extracted from MN 65)
... your medicine of strong-smelling urine (puttimutta) will seem to you to be just like the various tonics of a householder or householder's son... As you live contented, it will serve for your delight, for a comfortable abiding, for non-agitation, & for alighting on Unbinding. (extracted from AN. VIII, 30)
... 'Good man, this repulsive urine (putimutta )is mixed with various medicines. Drink from it if you want; as you drink from it, its colour, smell and taste will not agree with you, but after drinking from it, you will be well...after drinking it, he became well.ii– ( extracted from MN.46)
Monks, there are these five advantages of walking meditation (cankama) it hardens one for traveling; it is good for striving; it is healthy; tends to good digestion after one has eaten and drunk, munched and crunched; the concentration won from it, last long... (extracted from AN. III, 29)

With the above information, I hope that by now you will know, at least, what needs to be balanced, what needs to be avoided, what needs to be done for your own well being, for your own happiness.

That's all for today. By the power of the Buddha, the Dhamma and the Sangha, may all of you be successful in finding real peace, real harmony, real happiness and be happy always.

i They are many meditation centers around in Malaysia and all of them are doing great job in strengthening the faith of the people in the teaching of the Buddha. But if a depressive person were to come to see me for advise, I will recommend him or her to attend at least a 10 days meditation course conducted by S.N. Goenka or his assistant teachers. Depressive people are weak in energy and self-discipline, they need constant encouragement. The simple meditation instruction coupled with the healthy atmospheric condition in the Goenka meditation centre, could help. These are there contact numbers: 012 339 0089 (Chinese speaking) and 016 341 4776 (English speaking)
ii If one is in poor health and all conventional treatment had failed, why not give urine therapy a try. Whose knows this simple therapy will work miracle. The book titled “ The Water Of Life” by John W. Armstrong, is a very powerful book, it can change people perception in regard to urine. But if one do not have the gut to try urine even after reading so many cases of successful stories, then why not try Water Therapy. It can also work like miracle for curing many kinds illnesses. Very often, I will drink about 1.5 littles water first thing in the morning. After that, I could feel that my whole bodily cells become very happy. I felt refreshed, energized and good.

Dhammapada

2008-10-01T08:26:00.000-07:00

Chapter 11
Old Age

146
When this world is ever ablaze,
why this laughter, why this jubilation?
Shrouded in darkness,
will you not seek the light?

147
Behold this body -- a painted image,
a mass of heaped up sores, infirm,
full of hankering -- of which
nothing is lasting or stable!

148
Fully worn out is this body,
a nest of disease, and fragile.
This foul mass breaks up,
for death is the end of life.

149
These dove-coloured bones
are like gourds that lie scattered about
in autumn.
Having seen them,
how can one seek delight?

150
This city (body) is built of bones,
plastered with flesh and blood;
within are decay and death,
pride and jealousy.

151
Even gorgeous royal chariots wear out,
and indeed this body too wears out.
But the Dhamma of the Good
does not age;
thus the Good make it known
to the good.

152
The man of little learning
grows old like a bull.
He grows only in bulk, but,
his wisdom does not grow.

153
Through many a birth in samsara
have I wandered in vain,
seeking the builder of this house (of life).
Repeated birth is indeed suffering!

154
O house-builder, you are seen!
You will not build this house again.
For your rafters are broken
and your ridgepole shattered.
My mind has reached the Unconditioned;
I have attained
the destruction of craving.*

155
Those who in youth
have not led the holy life,
or have failed to acquire wealth,
languish like old cranes in a pond
without fish.

156
Those who in youth
have not led the holy life,
or have failed to acquire wealth,
lie sighing over the past,
like worn-out arrows (shot from) a bow.

*According to the commentary, these verse are Buddha's "Song of Victory", his first utterance after Enlightenment. House-builder: craving; house: samsaric existence; rafters: passions; ridgepole: ignorance.

Dhammapada

2008-08-26T06:04:00.000-07:00

Chapter 10
Violence

120
All tremble at violence;
all fear death.
Putting oneself in the place of another,
one should not kill
nor cause another to kill.

130
All tremble at violence;
life is dear to all.
Putting oneself in the place of another,
one should not kill
nor cause another to kill.

131
One who,
while himself seeking happiness,
oppresses with violence
other being who also desire happiness,
will not attain happiness hereafter.

132
One who,
while himself seeking happiness,
does not oppress with violence
other beings who also desire happiness,
will find happiness hereafter.

133
Speak not harshly to anyone,
for those thus spoken to might retort.
Indeed, angry speech hurts,
and retaliation may overtake you.

134
If, like a broken gong,
you silence yourself,
you have approached Nibbana,
for vindictiveness is no more in you.

135
Just as a cowherd,
drives the cattle to pasture with a staff,
so do old age and death
drive the life force of beings
(from existence to existence).

136
When the fool commits evil deeds,
he does not realize (their evil nature).
The witless man is tormented
by his own deeds,
like one burnt by fire.

137
He who inflicts violence
on those who are unarmed,
and offends those who are inoffensive,
will soon come upon
one of these ten states:

138-140
Sharp pain, or disaster, bodily injury,
serious illness, or derangement of mind,
trouble from the government,
or grave charges, loss of relatives,
or loss of wealth,
or houses destroyed by ravaging fire,
upon dissolution of the body
the ignorant man is born in hell.

141
Neither going about naked,
nor matted locks,
nor filth,
nor fasting,
nor lying on the ground,
nor smearing oneself
with ashes and dust,
nor sitting on the heels (in penance)
can purify a mortal
who has not overcome doubt.

142
Even though he be well-attired,
yet if he is poised, calm, controlled
and established in holy life,
having set aside violence
towards all beings -- he, truly,
is a holy man,
a renunciate, a monk.

143
Only rarely is there a man
in this world who,
restrained by modesty,
avoids reproach,
as a thoroughbred horse
avoids the whip.

144
Like a thoroughbred horse
touched by the whip,
by strenuous,
be filled with spiritual yearning.
By faith and moral purity,
by effort and meditation,
by investigation of the truth,
by being rich in knowledge and virtue,
and by being mindful,
destroy this unlimited suffering.

145
Irrigators regulate the waters,
fletchers straighten arrow shafts,
carpenters shape wood,
and the good control themselves.

Dhammapada

2008-08-20T00:58:00.000-07:00

Chapter 9
Evil

116
Hasten to do good;
restrain your mind from evil.
He who is slow in doing good,
his mind delights in evil.

117
Should a person commit evil,
let him not do it again and again.
Let him not find pleasure therein,
for painful is the accumulation of evil.

118
Should a person do good,
let him do it again and again.
Let him find pleasure therein,
for blissful is the accumulation of good.

119
It may be well with the evil-doer
as long as the evil ripens not.
But when it does ripen,
then the evil-doer sees
(the painful results of) his evil deeds.

120
It may be ill with the doer of good
as long as the good ripens not.
But when it does ripen,
then the doer of good sees
(the plesant results of) his good deeds.

121
Think not lightly of evil, saying,
"It will not come to me."
Drop by drop is the water pot filled.
Likewise, the fool,
gathering it little by little,
fills himself with evil.

122
Think not lightly of good, saying,
"It will not come to me."
Drop by drop is the water pot filled.
Likewise, the wise man,
gathering it little by little,
fills himself with good.

123
Jusr as a trader
with a small escot
and great wealth would avoid
a perilous route,
or just as one desiring to live
avoids poison,
even so should one shun evil.

124
If on the hand there is no wound,
one may carry even poison in it.
Poison does not affect one
who is free from wounds.
For him who does no evil, there is no ill.

125
Like fine dust thrown against the wind,
evil falls back upon that fool
who offends an inoffensive,
pure and guiltless man.

126
Some are born in the womb;
the wicked are born in hell;
the devout go to heaven;
the stainless pass into Nibbana.

127
Neither in the sky nor in the mid-ocean,
nor by entering into mountain clefts,
nowhere in the world
is there a place where
one may escape
from the results of evil deeds.

128
Neither in the sky
nor in the mid-ocean,
nor by entering into mountain clefts,
nowhere in the world
is there a place where
one will not be overcome
bu death.

Dhammapada

2008-08-07T18:36:00.001-07:00

Chapter 8
The Thousands

100
Better than
a thousand useless words
is one useful word,
hearing which
one attains peace.

101
Better than
a thousand useless verses
is one useful verse,
hearing which one attains peace.

102
Better than
reciting a hundred meaningless verses
is the reciting
of one verse of Dhamma,
hearing which one attains peace.

103
Though one may conquer
a thousand times a thousand men in battle,
yet he indeed is the noblest victor
who conquers himself.

104-105
Self-conquest
is far better than
the conquest of others.
Not even a god, an angel,
Mara or Brahma*
can turn into defeat
the victory of such a person
who is self-subdued
and ever restrained in conduct.

106
Though month after month
for a hundred years
one should offer sacrifices
by the thousands,
yet if only for a moment
one should worship
those of perfected minds
that honour is indeed better
than a century of sacrifice.

107
Though for a hundred years
one should tend
the sacrificial fire in the forest,
yet if only for a moment
one should worship
those of perfected minds
that worship is indeed better
than a century of sacrifice.

108
Whatever gifts and oblations
one seeking merit
might offer in this world
for a whole year,
all that is not worth
one fourth of the merit
gained by revering the Upright Ones,
which is truly excellent.

109
To one ever eager
to revere and serve the elders,
these four blessings accrue:
long life and beauty,
happiness and power.

110
Better it is to live one day
virtuous and meditative
than to live a hundred years
immoral and uncontrolled.

111
Better it is to live
one day wise and meditative
than to live a hundred years
foolish and uncontrolled.

112
Better it is to live
one day strenuous and resolute
than to live a hundred years
sluggish and dissipated.

113
Better it is to live
one day seeing the rise and fall of things
than to live a hundred years
without ever seeing
the rise and fall of things.

114
Better it is to live one day
seeing the Deathless
than to live a hundred years
without ever seeing
the Deathless

115
Better it is to live one day
seeing the Supreme Truth
than to live a hundred years
without ever seeing
the Supreme Truth.

*Brahma: A high divinity in Indian religions.

A Still Forest Pool

2008-08-02T10:48:00.000-07:00

The Insight Meditation of Achaan Chah
Part III
Our Life Is Our Practice

Just Let Go

Do everything with a mind that lets go. Do not expect any praise or reward. If you let go a little, you will have a little peace. If you let go a lot, you will have a lot of peace. If you let go completely, you will know complete peace and freedom. Your struggles with the world will have come to an end.

A Still Forest Pool

2008-08-02T09:55:00.000-07:00

The Insight Meditation of Achaan Chah
Part III
Our Life Is Our Practice

Oppose Your Mind

Consider the Buddha's compassion and skill. He taught us after his own enlightenment. Finished with his own business, he got involved in ours, teaching us all these wonderful means. Concerning practice I have followed him, I have made all efforts in seeking, giving up my life to it because I believe in what the Buddha taught - that Path, fruition, and Nirvana exist. But these things are not accidental. They arise from right practice, from right effort, from being bold, daring to train, to think, to adapt, to do. This effort involves opposing your own mind.

The Buddha says not to trust the mind because it is defiled, impure, does not yet embody virtue or Dharma. In all different practices we do, we must therefore oppose this mind. When the mind is opposed, it becomes hot and distressed, and we begin to wonder whether we are on the right path. Because practice interferes with defilement, with desire, we suffer and may even decide to stop practicing. The Buddha, however, taught that this is the correct practice and that defilement, not you, is the one that is inflamed. Naturally, such practice is difficult.

Some meditation monks only seek the Dharma according to words and books. Of course, when it is time for study, study according to the text. But when you are "fighting" with defilement, fight outside the text. If you fight according to a model, you will not be able to stand up to the enemy. The texts only provide an example and can cause you to lose yourself because they are based on memories and concepts. Conceptual thinking creates illusion and embellishment and can take you to the heavens and hells, to the far reaches of imagination, beyond the simple truth here in front of you.

If you undertake the training, you will find that at first, physical solitude is important. When you come to live in seclusion, you can think of Sariputta's advice to monks concerning physical seclusion, mental seclusion, and seclusion from defilement and temptation. He taught that physical seclusion is the cause for the arising of mental seclusion. and mental seclusion is the cause for the arising of seclusion from defilement. Of course, if you heart is calm, you can live anywhere, but in first beginning to know Dharma, physical seclusion is invaluable. Today, or any day, go and sit far away from the village. Try it, staying alone. Or go to some fearful hilltop by yourself. Then you can begin to know what it is really like to look at yourself.

Whether or not there is tranquility, do not be concerned. As long as you are practicing, you are creating right causes and will be able to make use of whatever arises. Do not be afraid that you will not succeed, will not become tranquil. If you practice sincerely, you must grow in Dharma. Those who seek will see, just as those who eat will be satisfied.

A Still Forest Pool

2008-07-12T23:27:00.000-07:00

The Insight Meditation of Achaan Chah
Part III
Our Life Is Our Practice

Learning Through Life

Boredom is not a real problem; if we look closely we can see that the mind is always active. Thus, we always have work to do.

Relying on yourself to do little things - like cleaning up carefully after the meal, doing chores gracefully and mindfully, not banging on kettles - helps develop concentration and makes practice easier. It can also indicate to you whether or not you have really established mindfulness or are still getting lost in defilement.

You are generally in a hurry; therefore, you will have greater extremes of happiness, suffering, and defilement. If you practice correctly, the fact that you have to deal with many problems can be a source of deep wisdom later on.

A Still Forest Pool

2008-07-05T20:47:00.000-07:00

The Insight Meditation of Achaan Chah
Part III
Our Life Is Our Practice

Real Love

Real love is wisdom. What most people think of as love is just an impermanent feeling If you have a nice taste every day, you will soon get tired of it. In the same way, such love eventually turns into hatred and sorrow. Such worldly happiness involves clinging and is always tied up with suffering, which comes like the policeman following the thief.

Nevertheless, we cannot suppress nor forbid such feelings. We just should not cling to or identify with them but should know them for what they are. Then Dharma is present. One loves another, yet eventually the beloved leaves or dies. To lament and think longingly, grasping after that which has changed, is suffering, not love. When we are at one with this truth and no longer need or desire, wisdom and the real love that transcends desire fill our world.

A Still Forest Pool

2008-06-23T09:26:00.001-07:00

The Insight Meditation of Achaan Chah
Part III
Our Life Is Our Practice

Let Others Be

Do not find fault with others. If they behave wrongly, there is no need to make yourself suffer. If you point out to them what is correct and they do not practice accordingly, leave it at that.

When the Buddha studied with various teachers, he realized that their way were lacking, but he did not disparage them. Studying with humility and respect, he benefited from his relationship with them, yet he realized that their systems were not complete. Still, as he had not yet become enlightened, he did not criticize or attempt to teach them. After he found enlightenment, he respectfully remembered those he has studied with and wanted to share his newfound knowledge with them.

A Still Forest Pool

2008-06-15T06:16:00.000-07:00

The Insight Meditation of Achaan Chah
Part III
Our Life Is Our Practice

Don’t Imitate

We have to be aware of how people tend to imitate their teachers. They become copies, prints, castings. It is like the story of the king’s horse trainer. The old trainer died, so the king hired a new trainer. Unfortunately, this man limped when he walked. New and beautiful horses were brought to him, and he trained them exquisitely – to run, to canter, to pull carriages. But each of the new stallions developed a limp. Finally, the king summoned the trainer, and seeing him limp as he entered the court, he understood everything and immediately hired a new trainer.

As teachers, you must be aware of the force of the examples you set. And, even more important, as students, you must not follow the image, the outer form, of your teacher. He is pointing you back to your own inner perfection. Take the inner wisdom as your model, and do not imitate his limp.

A Still Forest Pool

2008-06-07T20:05:00.000-07:00

The Insight Meditation of Achaan Chah
Part III
Our Life Is Our Practice

Rely on Yourself

The Buddha taught that those who wish to know must realize the truth for themselves. Then it makes no difference whether others criticize or praise you - whatever they say, you will be undisturbed. If a person has no trust in himself, when someone calls him bad, he will feel he is bad accordingly. What a waste of time! If people call you bad, just examine yourself. If they are not correct, just ignore them; if they are correct, learn from them. In either case, why get angry? If you can see things this way, you will really be at peace. There will be nothing wrong, there will be only Dharma. If you really use the tools the Buddha gave us, you need never envy others. Whereas lazy people want to just listen and believe, you will be self-sufficient, able to earn your living by your own efforts.

To practice using only your own resources is troublesome because they are your own. You once thought practice was difficult because you were contending, grabbing at others' goods. Then the Buddha taught you to work with your own, and you thought everything would be fine. Now you find that too is difficult, so the Buddha teaches you further. If you cling and grasp at something, it does not matter whose it is. If you reach out and grab a fire in your neighbor's house, the fire will be hot; if you grab a fire in your own house, that, too, will be hot. So don't grab at anything.

This is how I practice - what is called the direct way. I do not contend with anyone. If you bring scriptures or psychology to argue with me, I will not argue. I will just show you cause and effect, to let you understand the truth of practice. We must all learn to rely on ourselves.

A Still Forest Pool

2008-05-31T18:52:00.000-07:00

The Insight Meditation of Achaan Chah
Part III
Our Life Is Our Practice

Moderation

Three basic points of practice to work with are sense restraint, which means taking care not to indulge and attach to sensations; moderation in eating; and wakefulness.

Sense restraint. We can easily recognize physical irregularities, such as blindness, deafness, deformed limbs, but irregularities of mind are another matter. When you begin to meditate, you see things differently. You can see the mental distortions that formerly seemed normal, and you can see danger where you did not see it before. This brings sense restraint. You become sensitive, like one who enters a forest or jungle and becomes aware of danger from poisonous creatures, thorns, and so forth. One with a raw wound is likewise more aware of danger from flies and gnats. For one who meditates, the danger is from sense objects. Sense restraint is thus necessary; in fact, it is the highest kind of virtue.

Moderation in eating. It is easy to fast, more difficult to eat little or in moderation as a meditation. Instead of frequent fasting, learn to eat with mindfulness and sensitivity to your needs, learn to distinguish needs from desires.

Pushing the body is not in itself self-torment. Going without sleep or without food may seem extreme at times, but it can have value. We must be willing to resist laziness and defilement, to stir them up and watch them. Once these are understood, such practices are no longer necessary. This is why we should eat, sleep, and talk little - for the purpose of opposing our desires and making them reveal themselves.

Wakefulness. To establish awareness, effort is required constantly, not just when you feel diligent. Even if you meditate all night at times, it is not correct practice if at other times you still follow your laziness. Constantly watch over the mind as a parent watches over a child. Protect it from its own foolishness, teach it what is right.

It is incorrect to think that at certain times you do not have the opportunity to meditate. You must constantly make the effort to know yourself; it is as necessary as your breathing, which continues in all situations. If you do not like certain activities, such as chanting or working, and give up on them as meditation, you will never learn wakefulness.

A Still Forest Pool

2008-05-27T08:19:00.000-07:00

The Insight Meditation of Achaan Chah
Part III
Our Life Is Our Practice

What is Natural?

Claiming they want their practice to be “ natural,” some people complain that this way of life does not fit their nature.

Nature is the tree in the forest. But if you build a house, it is no longer natural, is it? Yet if you learn to use the tree, making wood and building a house, it has more value to you. Or perhaps the dog id natural, running here and there, following its nose. Throw food to dogs and they rush to it, fighting each other. Is that what you want to be like?

The true meaning of natural can be discovered with our discipline and practice. This natural is beyond our habits, our conditioning, our fears. If the human mind is left to so-called natural impulses, untrained, it is full pf greed, hatred, and delusion and suffers accordingly. Yet through practice we can allow our wisdom and love to grow naturally until it blossoms in any surroundings.

A Still Forest Pool

2008-05-02T09:37:00.000-07:00

The Insight Meditation of Achaan Chah
Part III
Our Life Is Our Practice

The Spiral of Virtue, Concentration and Wisdom

The Buddha taught a way out of suffering – the causes of suffering and a practical path. In my practice, I just know this simple path – good in the beginning as virtue, good in the middle as concentration, good in the end as wisdom. If you carefully consider these three, you will see that they actually merge into one.

Let us then consider these three related factors. How does one practice virtue? Actually, in developing virtue, one must begin with wisdom. Traditionally, we speak of keeping precepts, establishing virtue, first. Yet for virtue to be completed, there must be wisdom to understand the full implications of virtue. To start, you must examine your body and speech, investigating the process of cause and effect. If you contemplate body and speech to see in what ways they can cause harm, you will begin to understand, control and purify both cause and effect.

If you know the characteristics of what is skillful and unskillful in physical and verbal behavior, you already see where to practice in order to give up what is unskillful and do what is good. When you give up wrong and set yourself right, the mind becomes firm, unswerving, concentrated. This concentration limits wavering and doubt as to body and speech. With the mind collected, when forms or sounds come, you can contemplate and see them clearly. By not letting your mind wander, you will see the nature of all experiences according to the truth. When this knowledge is continuous, wisdom arises.

Virtue, concentration, and wisdom, then, can be taken together as one. When they mature, they become synonymous- that is the Noble Path. When greed, hatred, and delusion arise, only this Noble Path is capable of destroying them.

Virtue, concentration, and wisdom, then, can be developed in support of each other, then, like a spiral ever revolving, relying on sights, sounds, smells, tastes, touches, and mind objects. Then whatever arises, Path is always in control. If Path is strong, it destroys the defilements - greed, hatred, and ignorance. If it is weak, mental defilements can gain control, killing this mind of ours. Sights, sounds, and so on arise, and not knowing the truth of them, we allow them to destroy us.

Path and defilement walk side by side in this way. The student of Dharma must always contend with both of them, as if there were two persons fighting. When the Path takes control, it strengthens awareness and contemplation.If you are able to remain aware, defilement will admit defeat when it enters the contest again. If your effort is straight on the Path, it keeps destroying defilement. But it you are weak, when Path is weak, defilement takes over, bringing grasping, illusion, and sorrow. Suffering arises when virtues, concentration, and wisdom are weak.

Once suffering has arisen, that which could have extinguished these sorrows ha vanished. Only virtue, concentration, and wisdom can cause Path to arise again. When these are developed, the Path starts functioning continuously, destroying the cause for the arising of suffering in each moment and each situation.This struggle continue one side conquers, and the matter can be brought to an end. Thus, I advice practicing unceasingly.

Practice begins here and now. Suffering and liberation, the entire Path, are here and now. The teachings, words like virtue and wisdom, only point to the mind. But these two elements, Path and defilement, compete in the mind all the way to the end of the Path. Therefore, applying the tools of practice is burdensome, difficult - you must rely on endurance, patience, and proper effort. Then true understanding will come about on its own.

Virtue, concentration, and wisdom together constitute the Path. But this Path is not yet the true teaching, not what the teacher actually wanted, but merely the Path that will take one there. For example, say you traveled the road from Bangkok to Wat Ba Pong; the road was necessary for your journey, but you were seeking the monastery, not the road. In the same way, we can say that virtue, concentration, and wisdom are outside the truth of the Buddha but are the road that leads to this truth. When you have developed these three factors, the result is the most wonderful peace. In this peace, sights or sounds have no power to disturb the mind. There is nothing at all left to be done. Therefore, the Buddha says to give up whatever you are holding on to, without anxiety. Then you can know this peace for yourself and will no longer need to believe anyone else. Ultimately, you will come to experience the Dharma of the Noble Ones.

However, do not try to measure your development quickly. Just practice. Otherwise, whenever the mind becomes calm, you will ask, ”Is this is?” As soon as you think like this, the whole effort is lost. There are no signs to attest to your progress, like the one that says, “This is the path to Wat Ba Pong.” Just throw away all desires and expectations and look directly at the ways of the mind.

A Still Forest Pool

2008-04-05T18:53:00.000-07:00

The Insight Meditation of Achaan Chah
Part III
Our Life Is Our Practice

Virtue

There are two levels of practice. The first is the foundation, a development of precepts, virtue, or morality* in order to bring happiness , comfort and harmony among people. The second, more intensive and unconcerned with comfort is the practice of Buddha Dharma directed solely toward awakening, toward the liberation of the heart. This liberation is the source of wisdom and compassion and the true reason for the Buddha's teaching. Understanding these two levels is the basic for true practice.

Virtue and morality are the mother and father of the Dharma growing within us, providing it with the proper nourishment and direction.

Virtue is the basic for a harmonious world in which people can live truly as humans, not animals. Developing virtue is at the heart of our practice. It is very simple. Keep the training precepts. Do not kill, steal , lie, commit sexual misdeeds, or take intoxicants that make you heedless. Cultivate compassion and a reverence for all life. Take care with your goods, your possesions, your actions, your speech. Use virtue to make your life simple and pure. With virtue as a basis for everything you do, your mind will become kind, clear and quiet. Meditation will grow easily in this soil.

The Buddha said," Refrain from what is bad, do good, and purify the heart," Our practice, then, is to get rid of what is worthless and keep what is valuable. Do you still have anything bad or unskillful in your heart? Of course! So why not clean house?

As true practice, this getting rid of bad and cultivating good is fine, but limited. Finally, we must step over and beyond both good and bad. In the end, there is a freedom that includes all and a desirelessness from which love and wisdom naturally flow.

Right effort and virtue are not a question of what you do outwardly but of constant inner awareness and restraint. Thus, charity, if given with good intention, can bring happiness to oneself and others. But virtue must be the root of this charity for it to be pure.

When those who do not understand the Dharma act improperly, they look left and right to make sure no one is looking. How foolish! The Buddha, the Dharma, our karma, are always watching. Do you think the Buddha cannot see that far? We never really get away with anything.

Take care of your virtue as a gardener takes care of trees. Do not be attached to big and small, important and unimportant. Some people wants shortcuts -- they say,"Forget concentration, we'll go straight to insight; forget virtue, we'll start with concentration. "We have so many excuses for our attachment.

We must start right here where we are, directly and simply. When the first two steps, virtue and right views, have been completed, then the third step, uprooting defilement, will naturally occur without deliberation. When light is produced, we no longer worry about getting rid of darkness, nor do we wonder where the darkness has gone. We just know that there is light.

Following the precepts has three levels. The first is to undertake them as training rules given to us by our teachers. The second arises when we undertake and abide in them ourselves. But for those at the highest level, the Noble Ones, it is not even necessary to think of precepts, of right or wrong. This true virtue comes from the wisdom that knows the Four Noble Truths in the heart and acts from this understanding.

*5 precepts:
1. Abstain from killing.
2. Abstain from stealing.
3. Abstain from sexual misconduct.
4. Abstain from lying.
5. Abstain from taking intoxicants.

A Still Forest Pool

2008-04-02T09:27:00.000-07:00

The Insight Meditation of Achaan Chah
Part III
Our Life Is Our Practice

To Grasp a Snake

“Our practice here is not to grasp anything,” Achaan Chah told a new monk.

“But isn’t it necessary to hold onto things sometimes?” the monk protested.

“With the hands, yes, but not with the heart,” the teacher replied. “When the heart grasps what is painful, it is like being bitten by a snake. And when, through desire, it grasps what is pleasant, it is just grasping the tail of the snake. It only takes a little while longer for the head of the snake to come around and bite you.

“Make this non-grasping and mindfulness the guardian of your heart, like a parent. Then your likes and dislikes will come calling like children. ‘ I don’t like that. Mommy. I want more of that, Daddy,’ Just smile and say, ‘Sure, kid.’ ‘But Mommy, I really want an elephant,’ ‘Sure, kid.’ ‘I want candy. Can we go for an airplane ride?’ There is no problem if you can let them come and go without grasping.”

Something contacts the senses; like or dislike arises; and right there is delusion. Yet with mindfulness, wisdom can arise in the same experience.

Do not fear places where many things contact the senses, if you must be there. Enlightened does not mean being deaf and blind. Saying a mantra every second to block things out , you may get hit by a car. Just be mindful and do not be fooled. When others say something is pretty, say to yourself, “It’s not,” When others say something is delicious, say to yourself, “No, it’s not,” Do not get caught in the attachments of the world or in relative judgments. Just let it all go by.

Some people are afraid of generosity. They feel that they will be exploited or oppressed, that they will not be properly caring for themselves. In cultivating generosity, we are only oppressing our greed and attachment. This allows our true nature to express itself and become lighter and freer.

A Still Forest Pool

2008-03-23T09:04:00.001-07:00

The Insight Meditation of Achaan Chah
Part III
Our Life Is Our Practice

Meditation in Action

Proper effort is not the effort to make something particular happen. It is the effort to be aware and awake in each moment, the effort to overcome laziness and defilement, the effort to make each activity of our day meditation.

A Still Forest Pool

2008-03-23T08:59:00.000-07:00

The Insight Meditation of Achaan Chah
Part III
Our Life Is Our Practice
（repost 09/02/2008)

Meditation is not seperate from the rest of life. All situations provide opportunity to practice, to grow in wisdom and compassion. Achaan Chah teaches that the right effort for us is to be mindful in all circumstances without running away from the world but to learn to act without grasping or attachment.

Furthermore, he insists that the foundation of a spiritual life is virtue. Although virtue is neglected in our modern society, it must be understood and honored as a fundamental part of meditation. Virtue means taking care so that we do not harm other beings by thought, word, or deed. This respect and caring puts us into a harmonious relationship with all life around us. Only when our words and deeds come from kindness can we quiet the mind and open the heart. The practice of non-harming is the way to begin turning all life situations into practice.

To further establish our lives on the Middle Way, Achaan Chah recommends moderation and self-reliance. A life of excess is difficult soil for the growth of wisdom. To take care with the basics - such as moderation in eating, sleeping, and in speech - helps bring the inner life into balance. It also develops the power of self-reliance. Don't imitate the way others practice or compare yourself to them. Achaan Chah cautions; just let them be. It is hard enough to watch your own mind, so why add the burden of judging others. Learn to use your own breath and everyday life as the place of meditation and you will surely grow in wisdom.

Dhammapada

2008-03-13T09:10:00.000-07:00

The Perfected One

90
The fever of passion
exists not for him
who has completed the journey,
who is sorrowless and wholly set free,
and has broken all ties. *

91
The mindful ones exert themselves.
They are not attached
to any home;
like swans that abandon the lake,
they leave
home after home behind.

92
Those who do not accumulate
and are wise regarding food,
whose object is the Void,
the Unconditioned Freedom --
their track cannot be traced,
like that of birds in the air. **

93
He whose cankers
are destroyed
and who is not attached to food,
whose object is the Void,
the Unconditioned Freedom--
his path cannot be traced,
like that of birds in the air.

94
Even the gods hold dear
the wise one,
whose senses are subdued,
like horses well trained
by a charioteer,
whose pride is destroyed
and who is free from the cankers.

95
There is no more worldly existence
for the wise one,
who, like the earth,
resents nothing,
who is as firm as a high pillar
and as pure as a deep pool
free from mud.

96
Calm is his thought
calm is his speech and calm his deed.
who, truly know,
is wholly freed,
perfectly tranquil and wise.

97
The man
who is without blind faith,
who knows the Uncreate,
who has severed all links,
destroyed all causes
(for karma, good and evil),
and thrown out all desires......
he, truly,
is the most excellent of men.

98
Inspiring, indeed,
is that place where Arahats dwell,
be it a village, a forest,
a vale or a hill.

99
Inspiring are the forests
in which worldlings find no pleasure.
There the passionless will rejoice,
for they seek no sensual pleasures.

*Ties (gantha)
Four bonds of covetousness, ill-will, blind adherence to rules and rituals and dogmatic bigotry.
**Accummulates includes accumulation of kamma.
Food:refers to physical nutriment, sensory impression, volitional activity and rebirth consciousness, all of which feed the process of continued existence.

Dhammapada

2008-02-29T08:14:00.000-08:00

The Wise Man

76
Should one find a man
who points out faults and who reproves,
let him follow
such a wise and sagacious person
as one would a guide to hidden treasure.
It is always better,
and never worse,
to cultivate such an association.

77
Let him admonish,
instruct and shield one from wrong;
he, indeed,
is dear to the good
and detestable to the evil.

78
Do not associate
with evil companions;
do not seek the fellowship of the vile.
Associate with good friends;
seek the fellowship of noble men.

79
He who drinks deep
the Dhamma
lives happily
with a tranquil mind.
The wise man ever delights
in the Dhamma made known
by the Noble One ( the Buddha).

80
Irrigators regulate the waters;
fletchers straighten the arrow shaft;
carpenters shape the wood;
the wise control themselves.

81
Just as a solid rock
is not shaken by the storm,
even so the wise are not affected
by praise or blame.

82
On hearing the Teachings,
the wise become perfectly purified,
like a lake deep,
clear and still.

83
The good renounce
(attachment for) everything.
The virtuous
do not prattle
with a yearning for pleasures.
The wise
show no elation or depression
when touched
by happiness or sorrow.

84
He is indeed virtuous,
wise and righteous
who neither for his own sake
nor for the sake of another
(does any wrong),
who does not crave for sons,
wealth or kingdom,
and does not desire
success by unjust means.

85
Few among men
are those
who cross to the farther shore.
The rest, the bulk of men,
only run up and down the hither bank.

86
But those who act
accroding
to the perfectly taught Dhamma
will cross the realm of Death,
so difficult to cross.

87-88
Abandoning the dark way,
let the wise man cultivate
the bright path.
Having gone from home
to homelessness,
let him yearn for that delight
in detachment,
so difficult to enjoy.
Giving up sensual pleasures,
with no attachment,
let the wise man cleanse
himself of defilements of the mind.

89
Those whose minds
have reached
full excellence
in the factors of enlightenment,
who, having renounced
acquisitiveness,
rejoice in not clinging to things --
rid of cankers,
glowing with wisdom,
they have attained Nibbana
in this very life. *

*Cankers (asara)
The four basic mental pollutants of sensual desire, desire for continued existence, ignorance and false views. Their destruction is necessary for attainment of Nibbana.

Dhammapada

2008-02-24T07:46:00.000-08:00

The Fools

60
Long is the night to the sleepless;
long is the league to the weary.
Long is worldly existence to fools
who know not the Sublime Truth.

61
Should a seeker not find
a companion who is better or equal,
let him resolutely pursue a solitary course;
there is no fellowship with the fool.

62
The fool worries, thinking,
"I have sons, I have wealth."
Indeed, when he himself is not his own,
whence are sons, whence is wealth?

63
A fool who knows his foolishness
is wise at least to that extent,
but a fool who thinks himself wise
is called a fool indeed.

64
Though all his life a fool associates
with a wise man,
he no more comprehends
the Truth
than a spoon tastes the flavour of the soup.

65
Though only for a moment
a discerning person associates
with the wise man,
quickly he comprehends the Truth,
just as the tongue tastes
the flavour of the soup.

66
Fools of little wit are enemies
unto themselves as they move about
doing evil deeds,
the fruits of which are bitter .

67
Ill done is that action doing
which one repents later,
and the fruit of which one,
weeping, reaps with tears.

68
Well done is that action doing
which one repents not later,
and the fruit of which one reaps
with delight and happiness.

69
So long as an evil deed has not ripened,*
the fool thinks it as sweet as honey.
But when the evil deed ripens,
the fool comes to grief.

70
Month after month
a fool may eat his food
with the tip of a blade of grass,
but he still is not worth
a sixteen part
of those who have comprehended
the Truth.

71
Truly, an evil deed committed
does not immediately bear fruit,
like milk that does not
turn sour all at once.
But smouldering, it follows the fool
like fire covered by ashes.

72
To his own ruin
the fool gains knowledge,
for it cleaves his head and
destroys his innate goodness.

73
The fool seeks undeserved reputation,
precedence among monks,
authority over monasteries,
and honour among householders.

74
"Let both laymen and monks
think that it was done by me.
In every work, great and small,
let them follow me"
-- such is the ambition of the fool;
this his desire and pride increase.

75
One is the quest for worldly gain,
and quite another is the path to Nibbana.
Clearly understanding this,
let not the monk,
the disciple of the Buddha,
be carried away by worldly acclaim,
but develop detachment instead.

*Ripened:
Karmic result not always immediate, but may fructify in a future lifetime.

Dhammapada

2008-02-22T08:21:00.000-08:00

Flowers

44
Who shall overcome this earth,
this realm of Yama*
and this sphere of men and gods?
Who shall bring to perfection
the well-taught path of wisdom
as an expert garland-maker
would his floral design?

45
A striver-on-the path
shall overcome this earth,
this realm of Yama
and this sphere of men and gods.
The striver-on-the-path
shall bring to perfection
the well-taught path of wisdom,
as an expert garland-maker would
his floral design.**

46
Realizing that this body is like froth,
penetrating its mirage-like nature,
and plucking out Mara's
flower-tipped arrows of sensuality,
go beyond sight of the King of Death!

47
As a mightt flood
sweeps away the sleeping village,
so death carries away the person
of distracted mind
who only plucks the flowers (of pleasure).

48
The Destroyer
brings under his sway
the person of distracted mind who,
insatiate in sense desires,
only plucks the flowers (of pleasure).

49
As a bee gathers honey
from the flower without injuring
its colour or fragrance,
even so the sage goes on his alms-round
in the village.***

50
Let none find fault with others,
let none see the omissions
and commissions of others.
But let one see one's own acts,
done and undone.

51
Like a beautiful flower
full of colour but without fragrance,
even so,
fruitless are the fair words
of one who does not practise them.

52
Like a beautiful flower of colour
and also fragrant,
even so,
fruitful are the fair words
of one who practises them.

53
As from a great heap of flowers
many garlands can be made,
even so should many good deeds
be done by one born a mortal.

54
Not the sweet smell of flowers,
not even the fragrance of sandal,
tagara or jasmine
blows against the wind.
But the fragrance of the virtuous
blows against the wind.
Truly, the virtuous man
pervades all directions
with the fragrance of his virtue.****

55
Of all the fragrances --
sandal, tagara, blue lotus and jasmine --
the fragrance of virtue
is by far the sweetest.

56
Faint is the fragrance
of tagara and sandal,
but excellent is the fragrance
of the virtuous,
wafting even amongst the gods.

57
Mara never finds the path
of the truly virtuous,
who abide in heedfulness
and are freed by perfect knowledge.

58-59
Upon a heap of rubbish
in the road-side ditch blooms a lotus,
fragrance and pleasing.
Even so, on the rubbish heap
of blinded mortals the disciple
of the Supremely Enlightened One shines
resplendent in wisdom.

*Yama
Another name for Mara as king of death and ruler of the statesof woe.
**Striver-on-the -Path (Sekha)
One who has achieved any of the first three stages of supramundane attainment: a Stream-enterer, Once-returner and Non-returner. Sekho perfects the path of wisdom (37 Bodhipakkhiya dhamma).
***Sage collects alms in the village and provides others the opportunity to gain merit (punna).
****Fragrance of virtue pervades everywhere.
Tagara: is a fragrant flowering shrub.

Dhammapada

2008-02-20T06:59:00.000-08:00

The Mind

33
Just as fletcher straightens
an arrow shaft,
even so the discerning man
straightens his mind -
so fickle and unsteady,
so difficult to guard and control.

34
As a fish when pulled out of water
and cast on land
throbs and quivers,
even so is this mind agitated.
Hence should one abandon
the realm of Mara*.

35
Wonderful, indeed,
it is to subdue the mind,
so difficult to subdue, ever swift,
and seizing whatever it desires.
A tamed mind brings happiness.

36
Let the discerning man
guard the mind,
so difficult to detect and extremely subtle,
seizing whatever it desires.
A guarded mind brings happiness.

37
Dwelling in the cave* *(of the heart),
the mind, without form,
wanders far and alone.
Those who subdue this mind
are liberated from the bonds of Mara.

38
Wisdom never becomes perfect
in one whose mind is not steadfast,
who knows not the Good Teaching
and whose faith wavers.

39
There is no fear for an awakened one,
whose mind is not sodden
(by lust)
nor afflicted
(by hate),
and who has gone beyond
both merit and demerit***.

40
Realizing that this body
is as fragile as a clay pot,
and fortifying this mind
like
a well-fortified city,
fight out Mara
with the sword of wisdom.
Then, guarding the conquest,
remain unattached.

41
Ere long, alas!
This body will lie upon the earth,
unheeded and lifeless,
like a useless log.

42
Whatever harm an enemy
may do to an enemy,
or a hater to a hater,
an ill-directed mind
inflicts on oneself a greater harm.

43
Neither mother, father,
nor any other relative
can do one greater good
than one's own well-directed mind.

*Mara:
Literally, the destroyer; Mara stands for
1) mental defilements
2) phenomenal world
3) death (no. 1 leads to 2 and 3)
4) Lord of evil forces -- a powerful deity who tempts and misleads those following the path to Nibbana.
**Cave:
Heart is the seat of consciousness. Hence the analogy of the mind resting in the cave of the heart. Every moment of consciousness arises, continues and passes by itself, not together with other moments; hence "alone".
***Beyond both merit and demerit:
The Arahat having abandoned all defilements, can no longer perform evil actions, having no more attachment to any plane of existence his virtuous actions no longer bear karmic fruit.

Dhammapada

2008-02-19T06:35:00.000-08:00

Heedfulness

21
Heedfulness is the path to the Deathless.
Heedlessness is the path to death.
The heedful die not.
The heedless are as if dead already.*

22
Clearly understanding
this excellence of heedfulness,
the wise exult therein and enjoy the resort
of the Noble Ones. **

23
The wise ones, ever meditative
and steadfastly persevering,
alone experience Nibbana,
the incomparable freedom
from bondage.

24
Ever grows the glory of him
who is energetic, mindful
and pure in conduct,
discerning and self-controlled,
righteous and heedful.

25
By effort and heedfulness,
discipline and self-mastery,
let the wise one make for himself
an island which no flood can overwhelm.

26
The foolish and ignorant
indulge in heedlessness,
but the wise one keeps his heedfulness
as his best treasure.

27
Do not give way to heedlessness.
Do not indulge in sensual pleasures.
Only the heedful and meditative
attain great happiness.

28
Just as one upon the summit
of a mountain
beholds the groundings,
even so when the wise man
casts away heedlessness
by heedfulness
and ascends
the high tower of wisdom,
this sorrowless sage beholds
the sorrowing and foolish
multitude.

29
Heedful among the heedless,
wide-awake among the sleepy,
the wise man advances
like a swift horse
leaving behind a weak jade.

30
By heedfulness did Indra (Ruler of the gods in ancient indian mythology)
become the overlord of the gods.
Heedfulness is ever praised,
and heedlessness ever despised.

31
The monk who delights
in heedfulness
and looks with fear at heedlessness
advances like fire,
burning all fetters small and large.

32
The monk who delights
in heedfulness
and looks with fear at heedlessness
will not fall.
He is close to Nibbana.

*The Deathless (amata)
Nibbana is deathless because those who attain it are free from the cycle of repeated birth and death.
** The Noble Ones (ariya)
Those who have reached any of the four stages of supramundane attainment leading irreversibly to Nibbana. The resort (gocara) of the Noble Ones are the 37 Requisites of Enlightenment (Bhodipakkhiya dhamma).

Dhamapada

2008-02-18T08:00:00.000-08:00

Dhamapada

The Pairs

9
Whoever being depraved,
devoid of self-control
and truthfulness
should don the monk's yellow robe,
he surely is not worthly of the robe.

10
But whoever is purged of depravity,
well-established in virtues
and filled with self-control
and truthfulness,
he indeed is worthy of the yellow robe.

11
Those who mistake
the unessential to be essential
and the essential to be unessential,
dwelling in wrong thoughts,
never arrive at the essential.

12
Those who know
the essential to be essential
and the unessential to be unessential,
dwelling in right thoughts,
do arrive at the essential.

13
Just as rain
breaks through
an ill-thatched house,
so passion penetrates
an undeveloped mind.

14
Just as rain
does not break through
a well-thatched house,
so passion never penetrates
a well-developed mind.

15
The evil-doer
grieves here and hereafter;
he grieves in both the worlds.
He laments and is afflicted,
recollecting his own impure deeds.

16
The doer of good
rejoices here and hereafter;
he rejoices in both the worlds.
He rejoices and exults,
recollecting his own pure deeds.

17
The evil-doer
suffers here and hereafter;
he suffers in both the worlds.
The thought, "Evil have I done,"
torments him, and he suffers
even more when gone to realms of woe.*

18
The doer of good
delights here and hereafter;
he delights in both the worlds.
The thought,"Good have I done,"
delights him, and he delights
even more when gone to realms of bliss.**

19
Much though he recites
the sacred texts,
but acts not accordingly,
that heedless man
is like a cowherd
who only counts the cows of others --
he does not partake
of the blessings of a holy life.

20
Little though
he recites the scared texts,
but puts the Teaching
into practice,
forsaking lust, hatred and delusion,
with true wisdom
and emancipated mind
clinging to nothing
of this or any other world --
he indeed partakes
of the blessings of a holy life.

*realms of woe(duggati):
The worlds of demons, ghosts, animals and the hells.
**realms of bliss(sugatti):
These consist of
1)human and six divine planes of the realms of desire;
2)sixteen planes of the radiant brahma deities of subtle form;
3)four planes of formless (pure mental) brahma deities.

dhamma preaching

2008-02-17T08:17:00.000-08:00

i have been to a meditation retreat under bhante aggacitta at sbs before. i found his way of teaching interesting and practical. here is a dhamma talk by bhante. i do not mind to help to spead the evening meditation class conducted by him every saturday night at sbs, taiping.

Title: "Be your own Protector"

By: Ven Aggacitta

Venue: The Organic Cottage, Jalan Tupai, Taiping

Date: 30/12/07

Today's talk is based on Dhammapada #160

Atta hi attano natho, ko hi natho paro siya
Attana hi sudantena, natham labhati dullabham.

Translated it means:

"Self is one self’s protector; for what other protector could there be?
Through a well-tamed self does one get a protector who is hard to get."

Everybody wants protection, whether from sickness, poverty, misfortune, distress or danger. Many will seek protection by praying to deities, by making offerings to monks or inviting them to chant parittas for blessings. But the Buddha says that you can be your own protector. Yesterday, Sayadaw U Indaka talked about four types of happiness and how we can achieve them.

Perform dana for the happiness of wealth.
Observe sila for the happiness of health and longevity.
Develop samatha meditation for the happiness of the mind.
Develop vipassana meditation for the happiness of Nibbana.

So, if you want to protect yourself from poverty, practise generosity. If you want protection from illness and premature death, live a moral life by observing the 5 precepts. If you want protection from having mental distress, practise samatha meditation like visualising the Buddha, watching your breath or radiating metta or loving-kindness. If you want Nibbanic bliss, then practise vipassana meditation.

People who are wealthy and healthy are those who had done a lot of dana and lived moral lives before. In this long samsara (round of births and deaths) without discernible beginning, all of us had been generous and stingy, moral and immoral before in our past lifetimes. Therefore, we will never know when our past kamma will ripen, whether it is good or bad. If you become bankrupt or is diagnosed with a terminal illness, it will be too late to do dana or observe the precepts in order to protect yourself from poverty or ill-health. This is just an extreme example. In fact, we often find ourselves surrounded by circumstances beyond our control, e.g. the weather, political instability, business downfall, "bad luck", ill-health, accidents, etc. Although dana and sila can help protect us from future poverty and ill-health, they cannot immediately relieve us of such misfortunes in the present. How we react or respond in any circumstance will determine the quality of our life.

For example, you may be very rich, but if you are diagnosed with a terminal illness, how will you react? Most people caught in this situation will go through the whole process of denial, self-pity, anguish, despair, anxiety, asking "Why me?" and so forth. This is especially so for those who have not learnt any meditation technique. But if you have practised samatha or vipasanna meditations before, you will be able to handle the situation better to protect yourself and to lessen your mental and physical sufferings. You will know how to restrain the mind from getting trapped in negative thoughts and emotions. You will be able to remain calm and composed, and therefore respond positively to negative circumstances.

A well-tamed self is one that has been well trained to prevent the mind from being engulfed by negativity and to direct it to respond positively to unpleasant and trying circumstances. This is certainly not easy to achieve, as you will realise if you have tried formal meditation before. Nonetheless, if you really want to protect yourself from the suffering wrought by negativity, sooner or later you will have to learn to train and tame the mind.

So, if you haven't got a tamed mind yet, it's about time to start learning how to become your own protector. Come join us in our Saturday evening meditation session in SBS. We teach metta and vipassana meditation, which will certainly help to produce a well-tamed self and mind, therefore making you your own protector.

Sadhu! Sadhu! Sadhu!

new year resolution

2008-02-17T07:53:00.000-08:00

i have to make a confession. As for last year, instead of attending dhamma classes every sunday at mbmc and joining a dhamma discussion group once a fortnight at peace house here, i actually absent from most of these classes and discussion. although i still do dhamma reading ( a short while) everynight, but i am behind planning on my religion practise.

new year resolution (well, chinese new year) , allot more time into practise. do more posting on dhamma talks and update the blog with verses from dhammapada etc.

dhamma is for practising in real life. hence i shall strive hard, practice diligently and ardently to reach the state i desire: path and friution and reach nibbana at shortest time possible.

cheers~

A Still Forest Pool

2008-02-09T18:55:00.000-08:00

The Insight Meditation of Achaan Chah
Part III
Our Life Is Our Practice

A Still Forest Pool

2008-02-09T18:39:00.000-08:00

The Insight Meditation of Achaan Chah
Part II Correcting Our Views

Too Much of a Good Thing

When Achaan Chah arrived at a new American meditation center, the many Western students there were quickly charmed and impressed by his teaching. He was clear and direct yet loving and humorous as he poked fun at people's fears and attachments. It was exciting to have such a skillful and famous master visit. The new stories, golden-robed monks, and fresh expressions of Dharma were all wonderful."Please do not go as soon as you planned, do try to stay a long time," the students requested."We are so happy to have you."

Achaan Chah smiled."Of course, things are nice when they are new. But if I stay and teach and make you work, you will get tired of me, won't you? How is your practice when the excitement wears off? You would be bored with me before long. How does this restless, wanting mind stop? Who can teach you that? There only can you learn the real Dharma."

A Still Forest Pool

2008-01-07T07:28:00.000-08:00

The Insight Meditation of Achaan Chah
Part II Correcting Our Views

Let The Tree Grow

The Buddha taught that with things that come about of their own, once you have done your work, you can leave the results to nature, to the power of your accumulated karma. Yet your exertion of effort should not cease. Whether the fruit of wisdom comes quickly or slowly, you cannot force it, just as you cannot force the growth of a tree you have planted. The tree has its own pace. Your job is to dig a hole, water and fertilize it, and protect it from insects. That much is your affair, a matter of faith. But the way the tree grows is up to the tree. If you practice like this, you can be sure all will be well, and your plant will grow.

Thus, you must understand the difference between your work and the plant’s work. Leave the plant’s business to the plant, and be responsible for your own. If the mind does not know what it needs to do, it will try to force the plant to grow and flower and give fruit in one day. This is wrong view, a major cause of suffering. Just practice in the right direction and leave the rest to your karma. Then, whether it takes one or one hundred or one thousand lifetimes, your practice will be at peace.

A Still Forest Pool

2008-01-03T08:39:00.000-08:00

The Insight Meditation of Achaan Chah
Part II Correcting Our Views

Why Do You Practice

A group of travelers came to visit Achaan Chah with three elegant questions: Why do you practice? How do you practice? What is the result of your practice? They were sent as a delegation by a European religious organization to ask these questions to a series of great masters throughtout Asia.

Achaan Chah closed his eyes, waited, and then answered with three questions of his own: Why do you eat? How do you eat? How do you feel after you have eaten well? Then he laughed.

Later, he explained that we already understand and that teaching has to direct students back to their own inner wisdom, to their own natural Dharma. Therefore, he had reflected the search of these men throughout Asia back to the greater search within.

e-dhamma course

2007-12-16T07:13:00.000-08:00

Intermediate Paper 2 : Lessons & Values from the Doctrine of Kamma

MODULE 3

Lesson 1 : Lesson of Deeds (3)

Vasala Sutta (snp 1.7 The Outcaste)

Once the Buddha was going on his alms round at Savatthi. A Brahmin named Aggikabharadvaja saw him from afar, shouted at him “Stop there, shave-ling; stop there, wretched ascetic; stop there, outcaste.” “Very interesting. What is an outcaste and what constitutes an outcaste?” asked the Buddha. In which the Brahmin couldn’t answers.

“Whoever is angry, rancorous, evil and hypocritical, has wrong views and is deceitful, he is an outcaste.”
“Whoever harms a living creature, who has no compassion for a living creature, he is to be known as an outcaste.”

“Whoever destroys or besieges villages and towns, and is notorious as a oppressor, he is an outcaste.”
“Whoever takes by theft what has not been given to him and is cherished by others, he is to be known as an outcaste.”

“Whoever having contracted a debt, when urged to repay it, absconds, saying: “I have no debt to you”, he is to be known as an outcaste.”

“Whoever takes the trifle… speak falsely… misbehave among the wives of others… being able does not support his parents… angers with his parents… teaches what is profitless… concealed his evil actions… he is to be known as an outcaste.”

“Not by birth does one become an outcaste, not by birth does one become a Brahmin. By one’s action, one becomes an outcaste, by one’s action one becomes a Brahmin.”

Further reading: Sutta Nipata: snp 1.7 The Outcaste

Vasettha Sutta. (snp 3.9)

There was a disagreement between two young Brahmins on the question on how one becomes a Brahmin. Brahman Bharadvaja argued that one must be well born on both the mother and father’s side, and is of pure descent for seven generations. Brahman Vasettha has a different opinion, as he believes that one must possess virtuous conduct and is endowed with good vows.

They are not able to convince each other and they agreed to see the Buddha for clarification. “There is a dispute between us, Gotama, with reference to birth. Bharadvaja says that one becomes a Brahman by birth, but I say it is because of action. Tell us, who do not know, so that we may know.”

“I shall explain this to you. In due order accordance to the Truth, there are many species of the living creatures. … consider the birds, going on wings, sky travellers, when they are born, their distinguishing marks form different types of species among them. They are not similar, some long beak, some short beak, some long tail, some short tail, some can fly and some cannot fly…

Consider the snakes, fishes… when they are born they are different. They have different type of names; there are the python snake, the rattlesnake, the sea snake and many species of snake.

When a human is born, they are all born the same. They are born with two eyes, two ears, one nose etc. We are born in the same category – Homo sapiens. There is no difference among man and if there is, they are only different in the convention – Indian, Chinese, English, African and etc.

There is not among man different kinds and species with regards to their eye, ear, nose, hair, … they are all the same. From the head to the feet, from the back to the front, we are all the same.

We can never distinguish a person at birth. They do not inherit a variety of features that other creatures have. In the case of human, differences are only differences only by convention. If this guy were to become an adult in his later life, he is called by a different name.

He is called a craftsman because he lives by means of various crafts, we don’t call him a Brahmin. He is called a carpenter because he dwells in wood. He is called a priest because he carries out rites and rituals…

Him, I call a Brahman if he has nothing and is without grasping. Whoever indeed, having cut every fetter, does not tremble, gone beyond attachment, unfettered, him I call a Brahman. Without anger, possessing vows and virtuous conduct, free from haughtiness, tamed, him I call a Brahman.

Whoever does not cling to sensual pleasures, as water does not cling to lotus leaf, him I call a Brahman. Whoever understands the end of his own misery, with burden laid aside, unfettered, him I call a Brahman.

We are not born a doctor, engineer, teacher, lawyer or accountant. It is what you do that you are given a title and that again is a convention. It is by your deeds that we are judged. Even a Brahmin can break their precepts.

Further reading: Sutta Nipata: snp 3.9 Vasettha Sutta

In the Kalama Sutta, the Buddha advised, we should not believe out of respect to a person due to his seemingly abilities. When the Sala Trees were blooming out of season, the Buddha told the Devas that this is not the way to respect him.

Again in order to clear the commotion against Dhammarama who did not visit and pay respect to the Buddha before he passed away, he replied, “The best respect is to ensure I attain enlightenment before the Buddha passed away.” The Buddha clarifies, “Indeed, the best respect is to heed my advised and to follow my path.”

Action speaks louder than your belief

Five Messages

We may deduce the following messages from the Buddha, in the first lesson of deeds.

1. Be-lived and not believe
We should believe in our good and wholesome action.

2. Fear only our action
Hiri & Ottappa - moral shame & moral fear should be the guiding principle of our action
Wise man never fear only the fools do. They only fear their own action.

3. Forgo and ignore label
It doesn’t matter what others say, as far as our conduct are upright and wholesome.
One should not be angry or over elated by the words of others because if you do, you will not be able to see the truth in it.

4. Power of deeds
Meritorious action is performance based. We are measured by our deeds. Wholesome deeds will give rise to wholesome results, unwholesome deeds to unwholesome results. Most of the time, a combination of both and that’s why there are so many inequalities in life. If we don’t act we won’t get the result.

5. Self-esteem and self-respect
Look at ourselves, what we have done and left undone and not others. We do not need to compete with others. We do what we can for drop-by-drop, one day the water pot will be filled. (dhammapada 122). We should establish our own self-esteem for every wholesome deed that we did, it carries the little happiness that we need. We do not need to compete with others. Push yourselves to your best of your ability.

Values # 1
Quality that arises from understanding the lesson.

When we understand a lesson through learning, memorized and ponder over them then a certain value will grow from it. We start to perceive and act everything within that value. Value cannot be practised. They arise automatically from understanding the lesson. Basically if the value does not arise, it means that you don’t understand the lesson. You only cultivate the seed and not the flower. You don’t need to remember the values for then it becomes very academic. We need to practise the lesson.

1. Right Understanding
As it is so fundamental in Buddhism, all the others Rights (Thought, Action, Speech, Livelihood, Effort, Concentration and Mindfulness) in the Noble Eightfold Path become right.

2. Objectivity
We tend to become value-based. We are not distracted by the colour, the gender, the position… the form, as they are just convention and not real. We transcend the forms and we view not the content but the context. We become a person of simplicity and moderation. Our life no longer controlled by ritualistic binding and we have a sense of self-value.

3. Gratitude
A good memory and thankfulness for good deeds performed on us.
We have to be grateful to ourselves as well as others. We become a self-made person rather than outside.

4. Respect for Values
We are able to see the qualities beyond the form and not be caught by its external appearance.
There are 4 things that one should not be disrespect or under estimate -
a. young prince – he will one day becomes the king and sentenced you, …
b. little snake - it can be very poisonous,
c. small fire – it can grew up and burn the forest,
d. young monk – he will not only burn the whole forest tree but also all it roots such that it will not grow again. The roots of evil – greed, hatred, delusion, and became an enlightened person.

5. Prioritising
we begin to give up a smaller happiness for a greater one. Our decisions become wiser and considerate.

6. Moral Sensitivity
We become very conscious and aware of the quality of the deeds. Our moral fear and shame (hiri-ottappa) begin to be more pronounced and grow in our actions and perceptions. We can feel ourselves in the shoes’ of others. The voice of conscience begins to enhance our action.

With all the above values growing in us, we begin to develop a sense of peace within ourselves.

Conclusion

“Do not do onto others what you do not want others to do onto you.”

Note :
DN Digha Nikaya, Long Discourses, consists of 32 suttas.
MN Majjhima Nikaya, Middle Length, (152 suttas)
SN Samyutta Nikaya, Kindred Sayings in 56 groups, (2,889 suttas)
AN Anguttara Nikaya, Gradual Sayings with 11 numbered books, (8,777 suttas)
Snp Sutta Nipata, Sutta Collection (72 suttas)
Dhp Dhammapada, Path of the Dhamma (423 suttas)

e-dhamma course

2007-10-28T09:36:00.000-07:00

Intermediate Paper 2 : Lessons & Values from the Doctrine of Kamma

MODULE 2
Lesson 1 : Lesson of Deeds (2)

Beyond forms

“It is not what you eat that makes you a monk. If your head is bald… putting up a robe… or eating one meal a day neither does it make you a monk. It is what you do that makes you a monk.”
- Dhammapada chapter 26 Brahmins -

We should associate with a person not because of his colour, race, gender… or beliefs but his deeds and his capability to change and progress.

When a car, which was recklessly driven, met with an accident, whom do we blame, the driver or the car?

Beyond rituals

Buddhists do not have any tradition or rites such as birth, marriage or death rites. Neither does we have a standard dressing code nor eating procedures. Buddhism emphasizes on the sense of responsible, accountable, devotion and meaningful action.

“The tears that are shed on the grave more often than not are for words not said and for deeds not done.” ~ Traditional ~

In the practice of the Middle path, a Buddhist is encouraged to be moderate and practical. There are no penances in Buddhism. Neither by walking over the fire nor dipping ourselves in the river will cleanse our bad Kamma away.

Once Socrates, because of the temptation of the moment, visited a brothel. After he has done his business he came out and he met his teacher. He quickly took some steps backwards. The teacher noticed him and asked him why is he so afraid to see him (the teacher). Socrates replied that it is because of what he has done.

“Socrates, if you have fear of doing it in the very first place, that fear would have prevented you from doing it and meeting me,” said his teacher.

In Buddhism, they are called “Hiri and Ottapa” which means moral fear and moral shame. A Buddhist should look into the ways of prevention and not seek ways on how to apply the countermeasures.

Beyond Caste

Buddhism does not discriminate one from caste, sex, slavery and etc. One is not an outcaste by birth but by deeds. One’s state of living is the result of one’s own doing either from the previous life or/and from this particular life itself. If one is lazy, one will have to work like a slave to survive later. Everybody has the opportunity to progress in both the worldly and spiritual life. Enlightenment is not limited to the rich, powerful and famous. Neither does age, sex and being an animal deprived one from attaining spiritual Truth.

Beyond Mystic

Happiness does not depend on what is written in Astrology, Numerology, Palmistry, Geomancy, Feng-Shui, and Almanac. Though some of these predictions might have some accuracy in it but these predictions may also be transformed by the way we say, act and think.

Our happiness should be governed by the Noble 8-fold path, which begins with Right Understanding. The Noble 8-fold path itself is performance based. There is no such path called Right Belief.

Sonananda Sutta (DN 4) Quality of the True Brahmin

One day the disciples of a famous Brahmin, Sonananda urged him to challenge the Buddha in a religious discussion. Reluctantly Sonananda agreed because of the pressure and so as not to lose face. But deep in his heart he knew he is going to a losing war; he might lose all his disciples if he failed.

The day came. They were going to the place where the Buddha was residing; each step he took he was thinking of taking two steps backwards.

In his mind, he was thinking how the discussion would take place? There are two possibilities. Either first, he asked the Buddha a question or the Buddha asked him a question. But if he asks the Buddha a silly question, people will laugh at him. And if the Buddha asks him a very difficult question that he could not answer, people will also laugh at him. So he wishes the Buddha to ask him a simple question.

Of course the Buddha can read Sonananda’s mind and the Buddha posed this question to him, “Sonananda, what makes a Brahmin?”

Sonananda was very happy, as he is the most informed person of this subject. And so Sonananda answered, “to be a true Brahmin, one must have the following five qualities:

1. The parents must be 7 generation of Brahmins
2. They must be very handsome if he is a man and very beautiful if she is a lady
3. He must be able to recite all the Vedas
4. He must be very moral
5. He must have wisdom.”

“Well said Sonananda,” the Buddha complimented and all the disciples of Sonananda were very glad that the Buddha, praised Sonananda. “Can any of the five qualities be omitted for one to be called a Brahmin?” asked the Buddha.

After considering for sometime, Sonananda answered, “Yes, sometimes one might not be very handsome. That can be omitted as far as he has the other four qualities.”

The crowd, basically the disciples of Sonananda begun to make some noise and side talk.

Now, can one more criteria be removed?”

“Yes sometimes there are mixed blood…” The crowd became restless and worried.

“Sonananda is repeating exactly the words of the Buddha!” exclaimed some of them.

“Now, can one more criteria be omitted?”

Before Sonananda can speak out, the crowd shouted, “No, Sonananda, never should Sonananda eat the words of the Buddha!”

“If there is any one of you who thinks you are better than Sonananda, please come forward and speak out, and let Sonananda retreat,” said the Buddha to the crowd. And the crowd were thus silenced.

“Very well, since silence means consent, then I shall speak. Yes, you may omit the ability to read all the Vedas. For what does the reading of Vedas means as far as one is morally upright and endowed with wisdom,” answered Sonananda.

“For wisdom is purified by morality, and morality is purified by wisdom: where one is, the other is, the moral man has wisdom and the wise man has morality, and the combination of morality and wisdom is called the highest thing in the world. Just as one hand washes the other, or one foot the other, so wisdom is purified by morality and this combination is called the highest thing in the world."

Thus Brahmin has nothing to do with birth, appearance nor knowledge. One in whom there is truthfulness, virtue, inoffensiveness, restraint and self-mastery, who is free from defilements and is wise – he is truly called a Brahmin. - Dhammapada 260-261

Further reading: Digha Nikaya: DN-4 Sonananda Sutta

Note :
DN Digha Nikaya, Long Discourses, consists of 32 suttas.
MN Majjhima Nikaya, Middle Length, (152 suttas)
SN Samyutta Nikaya, Kindred Sayings in 56 groups, (2,889 suttas)
AN Anguttara Nikaya, Gradual Sayings with 11 numbered books, (8,777 suttas)
Snp Sutta Nipata, Sutta Collection (72 suttas)
Dhp \nDhammapada, Path of the Dhamma (423 suttas)

e-dhamma course

2007-10-26T06:27:00.001-07:00

MAHINDA e-CORRESPONDENCE COURSE
Intermediate Paper 2 : Lessons & Values from the Doctrine of Kamma

MODULE 1

Introduction
The Doctrine of Kamma is a very central teaching in Buddhism. We cannot claim that we have understood Buddhism until we understand the doctrine of Kamma.

The objective of this Course is to identify: -
1. What can we learn from the lesson taught by the Law of Kamma and
2. What are the values that we can develop in our life through right understanding of the Doctrine of Kamma.

In this Course, our approach is to propose to you the 8 core lessons from the Doctrine of Kamma and their corresponding values. We will also quote some of the relevant Suttas from the Pali Canon to enhance and support each of the 8 lessons.

Basic Definition
The Doctrine of Kamma basically means the Law of Action (Kamma) and Reaction/Result (Vipaka). There will not be any meaning at all in the 4 Noble Truths if there was no Law of Kamma - Suffering and the Cause of Suffering, the End of Suffering and the Path leading to the end of Suffering.

Indeed the 4 Noble Truths are the manifestation of the Law of Kamma. “Suffering” is the Vipaka of the “Cause of Suffering” (Kamma). Following “the Path leading to the end of Suffering” is the Kamma, and the “End of Suffering” is the Vipaka.

The law of Kamma is neither governed by the Buddha nor does the Buddha create it. Whether the Buddha exists or not, the Truth – the Doctrine of Kamma exists.

Five (5) Niyamas
In the Simsapa Sutta (SN 56.31), the Buddha asked his disciples, what is more – the leaves in His hand or the leaves in the forest. In which the disciples answered, the leaves in the forest. The Buddha then explained that what he had taught them is just that knowledge equivalent to what is in His hand as compared to what He knows such as the leaves in the forest. However, these teachings will be sufficient for them to practise to attain enlightenment.

Kamma is not the only law on how the world works. There are five (5) Universal Order that governed the world.
1. Utu Niyama, physical inorganic order, which govern the physical and chemical phenomena such as the cause of winds and rains, the nature of heat, etc.
2. Bija Niyama, physical organic order, which govern the biological and genetic aspect such as germs, seeds, cells and etc.
3. Kamma Niyama, order of action and its result.
4. Dhamma Niyama, order of the norm, which governs the natural phenomena such as gravity, the phenomena of earthquake etc.
5. Citta Niyama, order of mind, which governs the processes of consciousness and the power of mind in the context of psychic power.
~Abhidhammavatara~

Thus the coming of a being is not caused by any single law but the combination of all the 5 Orders. The fertilization process of the sperm on the egg requires the right condition and the gandhaba, the life factor to produce a life.
Kamma may not be the main dominating factor in every event and not everything is due to Kamma. For example, getting sunburnt while walking on the beach has nothing to do with Kamma. It is the result of natural reaction.

Cetana paccaya Kamma
Intention or volition (cetana) conditions Kamma. Action without an intention will not have any kammic effect. e.g. You accidentally knock and drop a vase from your apartment and kill some one down there. It is without intention and thus no Kamma is created.

Not all action is due to Kamma e.g. you respond to the call of nature and you do your business in the toilet. This has nothing to do with Kamma.

An action can be categorized into 4 types:
1. Wholesome action that is accompanied by self-control and discerning mindfulness with the heart composed and filled with Loving-kindness, Compassion, Good Cheer and Equanimity.
2. Unwholesome action that is associated with greed, hatred and delusion.
3. A mixture of wholesome and unwholesome intention.
4. Moral Action– neither wholesome nor unwholesome e.g. the waving of hand which does not have any intention - purely a gesture of action.

Lesson 1 : Lesson of Deeds (1)
Deed here is referring to mental, verbal and physical action.

a. Beyond belief
“What I practise, I teach and what I teach, I practise,” said he Buddha. Buddhism is not a religion to believe but to live. Thus a Buddhist is a doer and not a believer. Buddhism is founded on life and thus it can be practised.

“If it is not practical I wouldn’t have mentioned it just like the Simsapa leave,” said the Buddha.
The Buddha did not want us to just believe in His Teachings for the Dhamma is “Ehipassiko” – come and see. There is no superstitious or ritualistic belief in the Dhamma, as an unfounded belief has no value except instilling fear that hinders one’s spiritual progress.

The Buddha’s last message, “Strive on with Diligence” proves that the Dhamma is not based on belief but of deeds. Buddhism requires you to understand and not merely believe. If you can’t understand it, put it down for the time being. When the condition is right, you will be able comprehend to the Truth.

Reflect now on your belief – is there any practical value in it? If not, put it down.

b. Substance over Form
Substance means Meaningful action.

Once some religious gurus complained about the Buddha’s conversion of their disciples.

“It is not my intention to convert them. It is my duty is to tell them what is wholesome and what is unwholesome and it is up to them to decide and act accordingly in a manner that will lead them to happiness and free from suffering,” replied the Buddha.

Meaningful actions are those deeds that are beneficial, blameless and praised by the wise. When performed, it conduced to the happiness of oneself and others. They (wholesome deeds) are also actions that are not motivated by greed, hatred and delusion that come from inside and not outside. e.g. the ten (10) Kusala Kamma.

“Do not look on others what they have done or left undone but what you have done and left undone.” – Dhammapada 50 -

Note :
DN Digha Nikaya, Long Discourses, consists of 32 suttas.
MN Majjhima Nikaya, Middle Length, (152 suttas)
SN Samyutta Nikaya, Kindred Sayings in 56 groups, (2,889 suttas)
AN Anguttara Nikaya, Gradual Sayings with 11 numbered books, (8,777 suttas)
Snp Sutta Nipata, Sutta Collection (72 suttas)
Dhp Dhammapada, Path of the Dhamma (423 suttas)

Mahindarama e-Buddhist Education Centerwww.mahindarama.com

A Still Forest Pool

2007-10-20T18:13:00.000-07:00

The Insight Meditation of Achaan Chah
Part II Correcting Our Views

Trust Your Heart

In the practice of the Dharma, there are many methods; if you know their point, they will not lead you astray. However, if you are a practitioner who does not properly respect virtue and a collected mind, you will not succeed, because you are bypassing the Path followed by the great forest masters of the past. Do not disregard these basics. If you wish to practice, you should establish virtue, concentration, and wisdom in your mind and aspire to the Three Gems -- Buddha, Dharma, and Sangha. Stop all activity, be an honest person, and go to it. Although various things deceive you time after time, if you are aware of them, you will eventually be able to drop them. The same old person comes telling the same old lies; if you know it, you need not believe him. But it takes a long time before you know; our habits are ever striving to deceive.

When I had been practicing for only two or three years, I still could not trust myself. But after I had experienced much, I learned to trust my own heart. When you have this deep understanding, whatever occurs, you can let it occur, and all things will pass on and be quelled. You will reach a point where the heart tells itself what to do; it is constantly prodding, constantly mindful. Your only concern need be to continue contemplating.

A Still Forest Pool

2007-10-20T17:59:00.000-07:00

The Insight Meditation of Achaan Chah
Part II Correcting Our Views

Follow Your Teacher

As you grow in Dharma, you should have a teacher to instruct and advise you. The matter of concentrating the mind, of samadhi, is much misunderstood; phenomena occur in meditation that otherwise do not normally arise. When this happens, a teacher's guidance is crucial, expecially in those areas in which you have wrong understanding. Often where he corrects you will be just where you thought you were right. In the complexity of your thinking, one view may obsure the other and you get fooled. Respect your teacher and follow the rules or system of practice. If the teacher says to do something, do it. If he says to desist, desist. This allow you to make an honest effort and leads to making knowledge and vision manifest in your mind. If you do as I am saying, you will see and know.

True teachers speak only of the difficult practice of giving up or getting rid of the self. Whatever may happen, do not abandon the teacher. Lim him guide you, because it is easy to forget the Path.

Alas, few who study Buddhism really want to practice, I certainly urge them to practice, but some people can only study in a logical way. Few are willing to die and be born again free. I feel sorry for the rest.

A Still Forest Pool

2007-10-13T18:57:00.000-07:00

The Insight Meditation of Achaan Chah
Part II Correcting Our Views

Just That Much

When you take a good look at it, this world of ours is just that much; it exists just as it is. Ruled by birth, aging, sickness and death, it is only that much. Great or little is only that much. The wheel of life and death is only that much. Then why are we still attached, caught up, not removed? Playing around with the objects of life gives us some enjoyment; yet this enjoyment is also just that much.

Whatever is pleasurable, delicious, exciting, good, is just that much; it has its limit, it is not as if it is anything outstanding. The Buddha taught that everything is just that much, of equal value. We should contemplate this point. Just look at the Western monks who have come here to practice. They have experienced much pleasure and comfort in their lives, but it was only that much, trying to make more of it just drove them crazy. They became world travelers, let everything go --it was still only that much. Then they came here to the forest to learn to give it all up, all attachments, all suffering.

All conditioned things are the same -- impermanent, caught up in the cycle of birth and death. Just look at them; they are only that much. All things in this world exist thus. Some people say, " Doing virtuous deeds, pracicing religion, you grow old just the same." This maybe true of the body, but not of the heart, of virtue; when we understand the difference, we have a chance to become free.

Look at the elements of our body and mind. They are conditioned phenomena, arising from a cause and therefore impermanent. Their nature is always the same, it cannot be changed. A great noble and a common servant are the same. When they become old, their act comes to an end; they can no longer put on airs or hide behind masks. There is nowhere to go, no more taste, no more texture. When you get old, your sight becomes dim, your hearing weakens, your body becomes feeble--you must face yourself.

We human beings are constantly in combat, at war to escape the fact of being just that much. But instead of escaping, we continue to create more suffering, waging war with good, waging war with evil, waging war with what is small, waging war with what is big, waging war with what is short or long or right or wrong, courageously carrying the battle.

The Buddha taught the truth, but we are like buffalo--unless they are tied down firmly by all four legs, they will not allow themselves to be given any medicine. Once they have been tied down and cannot do anything-- aha, now you can go ahead and give them medicine, and they are unable to struggle away. In the same way, most of us must be totally bound up in suffering before we will let go and give up our delusions. If we can still writhe away, we will not yet give in. A few people can undersatnd the Dharma when they hear it taught and explained by a teacher. But life must teach most of us all the way to the end.

You can pull on the end of a rope, but if the other end is stuck, the rope will never budge. In order to make it come free, you need to find out where it is stuck, you need to seek out the source or the root of the problem. We must use our practice fully to discover how we are stuck, to discover the heart of peace. We must follow the ox's tracks from the beginning, from the point at which it left the corral. If we start in the middle of the trail, we will not be able to tell whose ox's tracks they are, and thus we could be led anywhere.

Therefore, the Buddha spoke of first correcting our views. We must investigate the very root of suffering, the very truth of our life. If we can see that all things are just that much, we will find the true Path. We must come to know the reality of conditioned phenomena, the way things are. Only then can we have peace in our world.

A Still Forest Pool

2007-09-29T20:12:00.000-07:00

The Insight Meditation of Achaan Chah
Part II Correcting Our Views

Problems of the World

Many poeple, particularly educated, professional people, are moving out of the big cities, seeking quieter living and simpler livelihood in the small towns and rural areas. This is natural. If you grap a handful of mud and squeeze it, it will ooze through your fingers. People under pressure likewise seek a way out.

People ask me about the problems of our world, about a coming apocalypse. I ask, what does it mean to be worldly? What is the world? You do not know? This very unknowing, this very darkness, this very place of ignorance, is what is meant by worldly. Caught in the six senses, our knowledge develops as a part of this darkness. To come to an answer to the problems of the world, we must know its nature completely and realize the wisdom that shines above the darkness of the world.

These days, it seems that our culture is deteriorating, lost in greed, hatred, and delusion. But the culture of the Buddha never changes, never diminishes.It says,"Do not lie to others or to ourselves. Do not steal from others or from ourselves." Worldly culture has desire as its director and guide. The culture of the Buddha has compassion and Dharma, or truth, as its guide.

A Still Forest Pool

2007-09-15T21:39:00.000-07:00

The Insight Meditation of Achaan Chah
Part II Correcting Our Views

Sense Objects and the Mind

We do not examine ourselves; we just follow desire, caught in endless rounds of grasping and fearing, wanting to do just as we please. Whatever we do, we want it to be at our ease. If we are not able to have comfort and pleasure and longer, we are unhappy, anger and aversion arise, and we suffer, trapped by our mind.

For the most part, our thinking follows sense objects, and, wherever thought leads us, we follow. However, thinking and wisdom are different; in wisdom, the mind becomes still, unmoving, and we are simply aware, simply acknowledging. Normally, when sense objects come, we think about, dwell on, discourse over, and worry about them. Yet none of those objects is substantial; all are impermanent, unsatisfactory, and empty. Just cut them short and dissect them into these three common characteristics. When you sit again, they will arise again, but just keep observing them, keep checking them out.

This practice is like caring for a buffalo and a rice field. The mind is like the buffalo that wants to eat the rice plants, sense objects; the one who knows is the owner. Consider the comparison. When you tend a buffalo, you let it go free but you keep watch over it. You cannot be heedless. If it goes close to the rice plants, you shout at it and it retreats. If it is stubborn and will not obey your voice, you take a stick and hit it. Do not fall asleep in the daytime and let everything go. If you do, you will have no rice plants left, for sure.

When you are observing your mind, the one who knows constantly notices all. As the sutras say,” He who watches over his mind shall escape the snares of Mara the Evil One,” Mind is mind, but who is it that observes it? Mind is one thing, the one who knows is another. At the same time the mind is both the thinking process and the knowing. Know the mind – know how it is when it meets sense objects and how it is when it is apart from them. When the one who knows observes the mind in this way, wisdom arises. If it meets an object, it gets involved, just like the buffalo. Wherever it goes, you must watch it. When it goes near the rice plants, shout at it. If it will not obey, just give it the stick.

When the mind experiences sense contact, it grabs hold. When it grabs hold, the one who knows must teach it – explaining what is good and what is bad, pointing out the workings of cause and effect, showing that anything it holds on to will bring undesirable results—until mind becomes reasonable, until it lets go. In this way, the training will take effect, and the mind will become tranquil.

The Buddha taught us to lay everything down, not like a cow or a buffalo but knowingly, with awareness. In order for us to know, he taught us to practice much, rest firmly on the principles of the Buddha, Dharma, and Sangha, and apply them directly to our own life.

From the beginning I have practice like this. In teaching my disciples, I teach like this. We want to see the truth not in a book or as an ideal but in our own mind. If the mind is not yet free, contemplate the cause and effect of each situation – do not stop looking, keep at ir, drive the point home. Then attachment will find nowhere to rest. This is the way I myself have practiced.

If you practice like this, true tranquility is found in activity, in the midst of sense objects. At first, when you are working on your mind and sense objects come, you cling to them or avoid them. You are therefore disturbed, not peaceful. When you sit and wish not to have sense contact, not to have thinking the very wish not to have is desire. The more you struggle with your thinking, the stronger it becomes. Just forget about it and continue to practice. When you make contact with sense objects, contemplate: impermanent, unsatisfactory, not self. Throw everything into these three pigeonholes, file everything under these three categories, and keep contemplating.

A Still Forest Pool

2007-08-25T04:37:00.000-07:00

The Insight Meditation of Achaan Chah
Part II Correcting Our Views

The Discriminating Mind

Right understanding ultimately means non-discrimination -- seeing all people as the same, neither good nor bad, neither clever nor foolish, not thinking that honey is sweet and good and some other food is bitter. Although you may eat several kinds of food, when you absorb and excrete them, they all become the same. Is it one or many? Is a glass big? In relation to a little cup, yes; when placed next to a pitcher, no.

Our desire and ignorance, our discrimination colors everything in this way. This is the world we create. Again, a pitcher is neither heavy nor light; we just feel that it is one way or the other. In the Zen koan of the flag in the wind, two persons are watching a flag; one says it is the wind that moves, the other say it is the flag. They can argue forever, take sticks and fight it out, all to no avail, for it is the mind that moves.

There are always differences. Get to know those differences, yet learn to see the sameness too. In our group people come from different backgrounds, different cultures. Yet without thinking, “This one’s Thai, that one’s Lao, he’s Cambodian, he’s a Westerner,” we should have mutual understanding and respect for the ways of others. Learn to see the underlying sameness of all things, how they are all truly equal, truly empty. Then you can know how to deal with the apparent differences wisely. But do not get attached even to this sameness.

Why is sugar sweet and water tasteless? It is just their nature. So too with thinking and stillness, pain and pleasure – it is wrong understanding to want thinking to cease. Sometimes there is thought, sometimes stillness. We must see that both are by nature impermanent, unsatisfactory, not a cause for lasting happiness. But if we continue to worry and think further,” I am suffering, I want to stop thinking,” this wrong understanding only complicates things.

At times, we may feel that thinking is suffering, like a thief robbing us of the present. What can we do to stop it? In the day, it is light; at night, it is dark. Is this itself suffering? Only if we compare the way things are now with other situations we have known and wish it were otherwise. Ultimately things are just as they are -- only our comparisons cause us to suffer.

You see this mind at work -- do you consider it to be you or yours? “I don’t know if it’s me or mine,” you answer, “but it’s certainly out of control,” It is just like a monkey jumping about senselessly. It goes upstairs, gets bored, runs back downstairs, get tired of that, goes to a movie, get bored again, has good food or poor food, gets bored with that too. Its behavior is driven not by dispassion but by different forms of aversion and fear.

You have to learn control. Stop caring for the monkey - -care for the truth of life instead. See the real nature of the mind: impermanent, unsatisfactory, empty. Learn to be its master; chain it down if you must. Do not just follow it, let it wear itself out and die. Then you have a dead monkey. Let the dead monkey rot away, and you have monkey’s bones.
Still enlightenment does not mean to become dead like a Buddha statue. One who is enlightened thinks also but knows the process as impermanent, unsatisfactory, and empty of self. We who practice must see these things clearly. We need to investigate suffering and stop its causes. If we do not see it, wisdom can never arise. There should be no guesswork; we must see things exactly as they are – feelings are just feelings, thought are just thoughts. This is the way to end all our problems.

We can see the mind as a lotus. Some lotuses are still stuck in the mud, some have climbed above the mud but are still underwater, some have reached the surface, while others are open in the sun, stain-free. Which lotus do you choose to be? If you find yourself below the surface, watch out for the bites of fishes and turtles.

A Still Forest Pool

2007-08-07T09:22:00.000-07:00

The Insight Meditation of Achaan Chah
Part II Correcting Our Views

Happiness and Suffering

A young Western monk had just arrived at one of Achaan Chah's forest monasteries ans asked permission to stay and practice.

" I hope you're not afraid of suffering" was Achaan Chah's first response.

Somewhat taken aback, the young Westerner explained that he did not come to suffer but to learn meditation and to live peacefully in the forest.

Achaan Chah explained, " There are two kinds of suffering : the suffering that leads to more suffering and the suffering that leads to the end of suffering. If you are not willing to face the second kind of suffering, you will surely continue to experience the first."

Achaan Chah's way of teaching is usually straightforward and direct. When he meets his monks on the monestery grounds, he often asks, " Are you suffering much today?" If one answers yes, he replies, " Well, you must have many attachments today," and then laughs with the monk about it.

Have you ever had happiness? Have you ever had suffering? Have you ever considered which of these is really valueble? If happiness is true, then it should not dissolve, should it? You should study this point to see what is real, what is true. This study, this meditation, leads to right understanding.

A Still Forest Pool

2007-07-31T08:47:00.000-07:00

The Insight Meditation of Achaan Chah
Part II Correcting Our Views

Starving Defilements

Those just beginning often wonder what practice is. Practice occurs when you try opposing the defilements, not feeding old habits. Where friction and difficulty arise, that’s the place to work.

When you pick mushrooms to eat, you do not do so blindly; you have to know which kind is which. So too with our practice - - we must know the dangers, the snake’s bite of defilements, in order to free ourselves from them.

The defilements --- greed, hatred and delusion --- are at the root of our suffering and our selfishness. We must learn to overcome them, to conquer and go beyond their control, to become masters of our minds. Of course it seems hard. It is like having the Buddha tell you to split up with a friend you have known since childhood.

The defilements are like a tiger. We should imprison the tiger in a good strong cage made of mindfulness, energy, patience, and endurance. Then we can let it starve to death by not feeding its habitual desires. We do not have to take a knife and butcher it.

Or defilements are like a cat. If you feed it, it will keep coming around. Stop feeding it, and eventually it will not bother to come around any more.

We will unavoidably be hot and distressed in our practice at first. But remember, only the defilements are hot. People think,"I never had problems like this before. What's wrong?" Before, when we fed our desires, we were at peace with them, like a man who takes care of an internal infection by dressing only the external sores.

Resist defilements. Do not give them all the food or sleep they want. Many people consider this the extreme of self-torture, but it is necessary to become inwardly strong. See for yourself. Constantly watching the mind, you may think you are seeing only effects and wonder about the causes. Suppose parents have a child who grows up to be disrespectful. Distressed by his behavior, they may ask, " Where has this child come from? " Actually, our suffering comes from our own wrong understanding, our attachment to various mental activities. We must train our mind like a buffalo: the buffalo is our thinking, the owner is the meditator, raising and training the buffalo is the practice. With a trained mind, we can see the truth, we can know the cause of our self and its end, the end of all sorrow. It is not complicated, you know.

Everyone has defilements in his practice. We must work with them, struggling when they arise. This is not something to think about but to do. Much patience is necessary. Gradually we have to change our habitual ways of thinking and feeling. We must see how we suffer when we think in terms of me and mine. Then we can let go.

A Still Forest Pool

2007-07-31T08:45:00.000-07:00

The Insight Meditation of Achaan Chah
Part II Correcting Our Views

Right Understanding

One develops right understanding by seeing impermanence, suffering, and non-self in everything, which leads to detachment and loss of infatuation. Detachment is not aversion. An aversion to something we once liked is temporary, and the craving for it will return.

Imagine some food that you like --- bamboo shoots or sweet curry, for example. Imagine having it everyday for five or six years; you would be tired of bamboo shoots. If someone were to offer you some, you would not get excited. In the same way, we should see impermanence, suffering, and emptiness in all things at all times; bamboo shoots!

We seek not for a life of pleasure, but to find peace. Peace is within oneself, to be found in the same place as agitation and suffering. It is not found in a forest or on the hilltop, nor is it given by a teacher. Where you experience suffering, you can also find freedom from suffering. To try to run away from suffering is actually to run toward it. Investigate suffering, see its causes, and put an end to them right now, rather than merely dealing with their effects.

A Still Forest Pool

2007-07-25T08:01:00.000-07:00

The Insight Meditation of Achaan Chah
Part II Correcting Our Views

The Wrong Road

A wandering ascetic, having heard of the Buddha, travelled everywhere looking for him. One night he came to stay in a house where the Buddha was also staying but, not knowing the Buddha's physical appearance, he was unaware of his presence. The next morning he arose and continued on his way, still searching for the Buddha. To search for peace and enlightenment without correct understanding is like this.

Due to a lack of understanding of the truth of suffering and its elimination, all the subsequent factors on the path will be wrong - wrong intentions, wrong speech, wrong actions, and wrong practice of concentration and tranquility. Your likes and dislikes are not a trustworthy guide in this matter either, although foolish people may take them for their ultimate reference. Alas, it is like travelling to a certain town - you unknowingly start out on the wrong road, and since it is a convenient one, you travel it in comfort. But it will not take you where you want to go.

A Still Forest Pool

2007-07-25T07:39:00.000-07:00

The Insight Meditation of Achaan Chah
Part II
Correcting Our Views

When you pick mushrooms. Achaan Chah cautions, you must know what to look for. When you understand spiritual practice you must also know what attitudes to nourish, what dangers to avoid, and what mental qualities to encourage.

Here he emphasizes the power of training our endurance and courage, developing a willingness to find the Middle Path and follow it despite temptation and defilement. When greed, hatred, or delusion arise, he says, don't give in to them. Don't be discouraged. Just stay mindful and strong in your resolve.

As your training develops you will see that every single experience you pass through is impermanent, and thus unsatisfactory. You will discover firsthand the endless truth of these characteristics in all existence and begin to learn the way of freedom, of nonattachment. But Achaan Chah reminds us that this requires a willingness to investigate both our sufferings and our joys with the an equal mind.

When the heart becomes calm and the mind clear, we come closer to the truth of what Achaan Chah calls," Just that much." The Dhamma, the truth, is really very simple. All things that arise and pass, the whole world of changing phenomena, is really only "that much!" When we truly discover what this means, then here in our world we can come to peace.

A Still Forest Pool

2007-07-09T08:22:00.000-07:00

The Insight Meditation of Achaan Chah
Part 1 Understanding The Buddha's Teaching

Thieves in Your Heart

The purpose of meditation is to raise things up and put them to the test, to understand their essence. For example, we see the body as something fine and beautiful, whereas the Buddha tells us it is unclean, impermanent, and prone to suffering. Which view accords with the truth?

We are like visitors to a foreign country; not knowing the language, we cannot enjoy ourselves. But once we have learned the language, we can laugh and joke with others. Or we are like children who have to grow up before we can understand what the grown-ups are saying.

The normal view is that the elements of our life, beginning with the body, are stable. One child plays with his balloon until it catches on a branch or a thorn and bursts, leaving him in tears. Another child, smarter than the first, knows that his balloon can burst easily and is not upset when it does. People go through life blindly, ignoring the fact of death like gourmets feasting on fine foods, never thinking they will have to excrete. Then nature calls, but having made no provision, they do not know where to go.

There is danger in the world – danger from the elements, danger from thieves. These dangers have their counterpart in the temples too. The Buddha taught us to investigate these dangers and gave the name bhikku to one who ordains. Bhikkhu has two meanings: one who begs and one who sees danger in the round of samsara, of grasping. Beings experience greed, hatred, and delusion. Succumbing to these defilements, they reap the results, increase their bad habits, make yet more karma, and again succumb to defilements.

Why can’t you get rid of greed, hatred, and delusion? If your thinking is wrong, you will suffer; if you understand correctly, you can end suffering.

Know the workings of the karma, of cause and effect. Attachment to pleasure brings suffering in its wake. You gorge yourself on good food, but stomach trouble and intestinal discomfort follow. Or you steal something and are happy with it, but later the police come around to arrest you. When you watch, you can learn how to act, you can learn to end grasping and sorrow. The Buddha, seeing this, wanted to escape from the real dangers of the world, which we have to overcome within ourselves. External dangers are not as frightening as the dangers within. What are the elements of this inner danger?

Wind. Things come at the senses, causing compulsion, lust, anger, and ignorance to arise, destroying what is good in us. Normally, we see the wind only as that which blows the leaves about, not seeing the wind of our senses, which, unwatched, can cause the storms of desire.

Fire. Our temple may never have been struck by fire, but greed, hatred, and delusion burn us constantly. Lust and aversion cause us to speak and do wrong; delusion leads us to see good as bad, bad as good, the ugly as beautiful, the valueless as valueble. But one who does not meditate does not see this and is overcome by these fires.

Water. Here the danger is the flood of defilement in our hearts submerging our true nature.

Thieves.The real thieves do not exist outside us. Our monastery has been thieves only once in twenty years, but inwardly the five gangs of attachment, the aggregates, are ever robbing, beating, and destroying us. What are these five aggregates?

1. Body. It is a prey to illness and pain; when it does not accord with our wishes, we have grief and sorrow. Not understanding the natural aging and decay of the body, we suffer. We feel attraction or repulsion toward the bodies of others and are robbed of true peace.

2. Feeling. When pain and pleasure arise, we forget that they are impermanent, suffering, not self; we identify with our emotions and are thus tortured by our wrong understandings.

3. Memories and perceptions. Identifying with what we recognize and remember gives rise to greed, hatred, and delusion. Our wrong understanding becomes habitual, stored in the subconscious.

4. Volitions and other elements of mind. Not understanding the nature of mental state, we react, and thoughts and feelings, likes and dislikes, happiness and sorrow arise. Forgetting that they are impermanent, suffering, and selfless, we cling to them.

5. Consciousness. We grasp that which knows the other aggregates. We think, "I know, I am, I feel," and are bound by this illusion of self, of separation.

All these theives, this wrong understanding, leads to wrong action. The Buddha had no desire for this; he saw that there was no true happiness to be found here. Thus, he gave the name bhikkhu to those who also see this danger and seek a way out.

The Buddha taught his monks the true nature of the five aggregates and how to let go of them without clinging to them as me or mine. When we understand them, we will see that they have potential for great harm or great value, but they do not disappear. They are simply no longer grasped as our own. After his enlightenment, the Buddha still had physical ills, had feelings of pain and pleasure, had memories, thoughts, and consciousness. But he did not cling to them as being self, as being me or mine. He knew them as they were, and the one who knew was also not I, not self.

Separating the five aggregates from the defilements and from clinging is like clearing the brush in the forest without destroying the trees. There is just a constant arising and falling away; defilement cannot gain a foothold. We are simply being born and dying with the aggregates; they just come and go, according to their nature.

If someone curses us and we have no feelings of self, the incident ends with the spoken words, and we do not suffer. If unpleasant feelings arise, we should let them stop there, realizing that the feelings are not us. " He hates me, he troubles me, he is my enemy." A bhikkhu does not think like this, nor does he hold views of pride or comparison. If we do not stand up in the line of fire, we do not get shot; if there is no one to receive it, the letter is sent back. Moving gracefully through the world not caught in eveluating each event, a bikkhu becomes serene. This is the way of Nirvana, empty and free.

Investigate the five aggregates, then; make a clean forest. You will be a different person. Those who understand emptiness and practice accordingly are few, but they come to know the greatest joy. Why not try it? You can abolish the thieves in your heart and set everything right.

A Still Forest Pool

2007-07-05T07:37:00.000-07:00

The Insight Meditation of Achaan Chah
Part 1 Understanding The Buddha's Teaching

The Chicken or the Egg?

During his first visit to England, Achaan Chah spoke to many Buddhist groups. One evening after the talk he received a question from a dignified English lady who had spent many years studying the complex cybernetics of the mind according to the eighty- nine classes of consciousness in the Buddhist abhidharma psychology texts. Would he please explain certain of the more difficult aspects of this system of psychology to her so she could continue her study?

Dharma teaches us to let go. But at first, we naturally cling to the principles of Dharma. The wise person takes these principles and uses them as tools to discover the essence of our life.

Sensing how caught up she was in intellectual concepts rather than benefiting from practice in her own heart, Achaan Chah answered her quite directly, " You, madam, are like one who keeps hens in her yard," he told her, " and goes around picking up the chicken dropping instead of the eggs."

A Still Forest Pool

2007-06-08T07:26:00.000-07:00

The Insight Meditation of Achaan Chah
Part 1 Understanding The Buddha's Teaching

Study and Experiencing

Let us talk about the difference between studying Dharma ideas and applying them in practice. True Dharma study has only one purpose - to find a way out of the unsatisfactoriness of our lives and to achieve happiness and peace for ourselves and all beings. Our suffering has causes for its arising and a place to abide. Let us understand this process. When the heart is still, it is in its normal condition; when the mind moves, thought is constructed. Happiness and sorrow are part of this movement of mind, this thought construction. So also is restlessness, the desire to go here and there. If you do not understand such movement, you will chase after thought constructions and be at their mercy.

Therefore, the Buddha taught us to contemplate the movements of the mind. Watching the mind move, we can see its basic characteristics: endless flux, unsatisfactoriness, and emptiness. You should be aware of and contemplate these mental phenomena. In this way, you can learn about the process of dependent origination.* The Buddha taught that ignorance is the cause of the arising of all worldly phenomena and of our volitions. Volition gives rise to consciousness, and consciousness in turn gives rise to mind and body. This is the process of dependent origination.

When we first study Buddhism, these traditional teachings may apprear to make sense to us. But when the process is actually occurring within us, those who have only read about it cannot follow fast enough. Like a fruit falling from a tree, each link in the chain falls so fast that such people cannot tell what branches it has passed. When pleasurable sense contact takes place, for example, they are carried away by the sensation and are unable to notice how it happened.

Of course,the systematic outline of the process in the texts is accurate, but the experience is beyond textual study. Study does not tell you that this is the experience of ignorance arising, this is how volition feels, this is a particular kind of consciousness, this is the feeling of the different elements of body and mind. When you let go of a tree limb and fall to the ground, you do not go into detail about how many feet and iches you fell; you just hit the ground and experience the pain. NO book can describe that.

Formal Dharma study is systematic and refined, but reality does not follow a single track. Terefore, we must attest to what arises from the one who knows, from our deepest wisdom. When our innate wisdom, the one who knows, experiences the truth of the heart / mind, it will be clear that the mind is not our self. Not the belonging to us, not I, not mine, all of it must be dropped. As to our learning the names of all the elements of mind and consciousness, the Buddha did not want us to become attached to the words. He just wanted us to see that all this is impermanent, unsatisfactory, and empty of self. He taught only to let go. When these things arise, be aware of them, know them. Only a mind that can do this is properly trained.

When the mind is stirred up, the various mental formations, thought constructions, and reactions start aising from it. building and proliferating continually. Just let them be, the good as well as the bad. The Buddha said simply, "Give them up." But for us, it is neccesary to study our own minds to know how it is possible to give them up.

If we look at the model of the elements of mind, we see that it follows a natural sequence: mental factors are thus, consciousness arises and passes like this, and so forth. We can see in our own practice that when we have right understanding and awareness, then right thought, right speech, right action and right livelihood automatically follow. Different mental elements arise from that very one who knows. The one who knows is like a lamp. If understanding is right, thought and all other factors will be right as well, like the light emanating from the lamp. As we watch with awareness, right understanding grows.

When we examine all that we call mind, we see only a conglomeration of mental elements, not a self. Then where can we stand? Feeling , memory, all the five aggregates of mind and body are shifting like leaves in the wind. We can discover this through meditation.

Meditation is like a single log of wood. Insight and investigation are one end of the log; calm and concentration are the other end. If you lift up the whole log, both sides come up at once. Which is concentration and which is insight? Just this mind.

You cannot really separate concentration, inner tranquility, and insight. They are just as a mango that is first green and sour, then yellow and sweet, but not tow different fruits. One grows into the other; without the first, we would never have the second. Such terms are only conventions for teaching. We should not be attached to the language. The only source of true knowledge is to see what is within ourselves. Only this kind of study has an end and is the study of real value.

The calmness of the mind at the beginning stage of concentration arises from the simple practice of one-pointedness. But when this calm departs, we suffer because we have become attached to it. The attainment of tranquility is not yet the end, according to the Buddha. Becoming and suffering still exist.

Thus, the Buddha took this concentration, this tranquility, and contemplated further. He searched out the truth of the matter until he was no longer attached to tranquility. Tranquility is just another relative reality, one of the matter until he was no longer attached to tranquility. Tranquility is just another relative reality, one of numerous mental formations, only a stage on the path. If you are attached to it, you will find yourself still stuck in birth and becoming, based on your pleasure in tranquility. When tranquility ceases, agitation will begin and you will be attached even more.

The Buddha went on to examine becoming and birth to see where they arise. As he did not yet know the truth of the matter, he used his mind to contemplate further, to investigate all the mental elements that arose. Whether tranquil or not, he continued to penetrate, to examine further, until he finally realized that all that he saw, all the five aggregates of body and mind, were like a red-hot iron ball. When it is red-hot all over, where can you find a cool spot to touch? The same is true of the five aggregates – to grasp any part causes pain. Therefore, you should not get attached even to tranquility or concentration; you should not say the peace or tranquility is you or yours. To do so just creates the painful illusion of self, the world of attachment and delusion, another red-hot iron ball.

In our practice, our tendency is to grasp, to take experiences as me and mine. If you think,” I am calm, I am agitated, I am good or bad, I am happy or unhappy,” this clinging causes more becoming and birth. When happiness ends, suffering appears; when suffering ends, happiness appears. You will see yourself unceasingly vacillating between heaven and hell. The Buddha saw that the condition of his mind was thus, and he knew, because of this birth and becoming , his liberation was not yet complete. So he took up these elements of experience and comtemplated their true nature. Because of grasping, birth and death exist. Becoming glad is birth, becoming dejected is death. Having died, we are then born; having been born, we die. This birth and death from one moment to the next is like the endless spinning of a wheel.

The Buddha saw that whatever the mind gives rise to are just transitory, conditioned phenomena, which are really empty. When this dawned on him, he let go, gave up, and found an end to suffering. You too must understand these matters according to the truth. When you know things as they are, you will see that these elements of mind are a deception, in keeping with the Buddha’s teaching that this mind has nothing, does not arise, is not born and does not die with anyone. It is free, shining, resplendent, with nothing to occupy it. The mind becomes occupied only because it misunderstands and is deluded by these conditioned phenomena, this false sense of self.

Therefore, the Buddha has us look at our minds. What exists in the beginning? Truly, not anything. This emptiness does not arise and die with phenomena. When it contacts something good, it does not become good; when it contacts something bad, it does not become bad. The pure mind knows these objects clearly, known that they are not substantial.

When the mind of the meditator abides like this, no doubt exists. Is there becoming? Is there birth? We need not ask anyone. Having examined the elements of mind, the Buddha let them go and became merely one who was aware of them. He just watched with equanimity. Conditions leading to birth did not exist for him. With his complete knowledge, he called them all impermanent, unsatisfactory, empty of self. Therefore, he became the one who knows with certainty. The one who knows sees according to this truth and does not become happy or sad according to changing conditions. This is true peace, free of birth, aging, sickness, and death, not dependent on causes, results, or conditions, beyond hapiness and suffering, above good and evil. Nothing can be spoken about it. No conditions promote it any longer.

Therefore, develop samadhi, calm and insight; learn to make them arise in your mind and really use them. Otherwise, you will know only the words of Buddhism and with the best intentionns, go around merely describing the characteristics of existence. You may be clever, but when things arise in your mind, will you follow them? When you come into contact with something you like, will you immediately become attached? Can you let go of it? When unpleasant experiences arise, does the one who knows hold that dislike in his mind, or does he let go? If you see things that you dislike and still hold on to or condemn them, you should reconsider - this is not yet correct, not yet the supreme. If you observe your mind in this way, you will truly know for yourself.

I did not practice using textbook term; I just looked at this one who knows. If it hates someone, question why. If it loves someone, question why. Probing all arising back to its origin, ou can solve the problem of clinging and hating and get them to leave you alone. Everything comes back to and arises from the one who knows. But repeated practice is crucial.

A Still Forest Pool

2007-06-08T07:23:00.000-07:00

The Insight Meditation of Achaan Chah

Part 1 Understanding The Buddha's Teaching

Go Beyond Words:
See for Yourself

In my own practice, I did not know or study much. I took the straightforward teachings the Buddha gave and simply began to study my own mind according to nature. When you practice, observe yourself. Then gradually knowledge and vision will arise of themselves. If you sit in meditation and want it to be this way or that, you had better stop right there. Do not bring ideals or expectations to your practice. Take your studies, your opinions, and store them away.

You must go beyond all words, all symbols, all plans for your practice. Then you can see for yourself the truth, arising right here. If you do not turn inward, you will never know reality. I took the first few years of formal Dharma text study, and when I had the opportunity, I went to hear various scholars and masters teach, until such study became more of a hindrance than a help. I did not know how to listen to their sermons because I had not looked within.

Then great meditation masters spoke about the truth within oneself. Practicing, I began to realize that it existed in my own mind as well. After a long time, I realizes that these teachers have really seen the truth and that if we follow their path, we will encounter everything they have spoken about. Then we will be able to say: “ Yes, they were right. What else would there be? Just this.” When I practiced diligently, realization unfolded like that.

If you are interested in Dharma, just give up, just let go. Merely thinking about practice is like pouncing on the shadow and missing the substance. You need not study much. If you follow the basics and practice accordingly, you will see the Dharma for yourself. There must be more than merely hearing the words. Speak just within yourself, observe your own mind. If you cut off these verbal, thinking mind, you will have a true standard for judging. Otherwise, your understanding will not penetrate deeply. Practice in this way and the rest will follow.

Buddhist Psychology

One day, a famous woman lecturer on Buddhist metaphysics came to see Achaan Chah. This woman gave periodic teachings in Bangkok on the abhidharma and complex Buddhist psychology. In talking to Achaan Chah, she detailed how important it was for people to understand Buddhist psychology and how much her students benefited from their study with her. She asked him whether he agreed with the importance of such understanding.
“ Yes, very important”, he agreed.
Delighted, she further questioned whether he had his own students learn abhidharma.
“Oh, yes, of course.”
And where, she asked, did he recommend they start, which books and studies were best?
“Only here,” he said, pointing to his heart, “ only here,”

A Still Forest Pool

2007-06-06T16:28:00.000-07:00

The Insight Meditation of Achaan Chah
Part 1
Understanding The Buddha's Teaching

Ending Doubt

Many people who have studied on a university level and attained graduate degrees and worldly success find that their lives are still lacking. Though they think high thoughts and are intellectually sophisticated, their hearts are still filled with pettiness and doubt. The vulture flies high, but what does it feed on?

Dharma is understanding that goes beyond the conditioned, compounded, limited understanding of worldly science. Of course, worldly wisdom can be used to good purpose, but progress in worldly wisdom can cause deterioration in religion and moral values. The important thing is to develop supermundane wisdom that can use such technology while remaining detached from it.

It is necessary to teach the basics first – basic morality, seeing the transitoriness of life, the facts of aging and death. Here is where we must begin. Before you drive a car or ride a bicycle, you must learn to walk. Later, you may ride in an airplane or travel around the world in the blink of an eye.

Outward, scriptural study is not important. Of course, the Dharma books are correct, but they are not right. They cannot give you right understanding. To see the word hatred I print is not the same as experiencing anger, just as hearing a person’s name is different from meeting him. Only experiencing for yourself can give you true faith.

There are two kinds of faith. One is kind of blind trust in Buddha, the teachings, the master, which often leads one to begin practice or to ordain. The second is true faith – certain, unshakable - - which arises from knowing within oneself. Though one still has other defilements to overcome, seeing clearly all has things within oneself makes it possible to put an end to doubt to attain this certainty in one’s practice.

A Still Forest Pool

2007-06-06T16:16:00.000-07:00

The Insight Meditation of Achaan Chah

Part 1

Understanding The Buddha's Teaching

The Simple Path
Traditionally the Eightfold Path is taught with eight steps such as Right Understanding, Right Speech, Right Concentration, and so forth. But the true Eightfold Path is within us - two eyes, two ears, two nostrils, a tongue, and a body. These eight doors are our entire Path and the mind is the one that walks on the Path. Know these doors, examine them, and all the dhammas will be revealed.

The heart at the path is so simple. No need for long explanations. Give up clinging to love and hate, just rest with things as they are. That is all I do in my own practice.

Do not try to become anything. Do not make yourself into anything. Do not be a meditator. Do not become enlightened. When you sit, let it be. When you walk, let it be. Grasp at nothing, Resist nothing.

Of course, there are dozens of meditation techniques to develop samadhi and many kinds of vipassana. But it all comes back to this - just let it all be. Step over here where it is cool, out of the battle.

Why not give it a try? Do you dare?

The Middle Way
The Buddha does not want us to follow the double path - desire and indulgence on the one hand and fear and aversion on the other. Just be aware of pleasure, he teaches. Anger, fear, dissatisfaction are not the path of the yogi but the path of worldly people. The tranquil person walks the Middle Path of right practice, leaving grasping on the left and fear and aversion on the right.

One who undertakes the path of practice must follow the Middle Way: " I will not take interest in pleasure or pain. I will lay them down." But, of course, it is hard at first. It is as though we are being kicked on both sides. Like a cowbell or a pendulum, we are knocked back and forth.

When Buddha preached his first sermon, he discoursed on these two extremes because this is where attachment lies. The desire for happiness kicks from one side; suffering and dissatisfaction kick from the other. These two are always besieging us. But when you walk the Middle Path, you put them both down.

Don't you see? If you follow these extremes, you will simply strike out when you are angry and grab for what attracts you, without slighest patience or forbearance. How long can you go on being trapped in this way? Consider it: If you like something, you follow after it when liking arises, yet it is just drawing you on to seek suffering. This mind of desire is really clever. Where will it lead you next?

The Buddha teaches us to keep laying down the extremes. This is the path of right practice, the path leading out of birth and becoming. On this path, there is neither pleasure nor pain, neither good nor evil. Alas, the mass of humans filled with desiring just strive for pleasure and always bypass the middle, missing the Path of the Excellent One, the path of the seeker of truth. Attached to birth and becoming, happiness and suffering, good and evil, the one who does not travel this Middle Path cannot become a wise one, cannot find liberation. Our Path is straight, the path of tranquility and pure awareness, calmed of both elation and sorrow. If your heart is like this, you can stop asking other people for guidance.

You will see that when the heart / mind is unattached, it is abiding in its normal state. When it stirs from the normal because of various thoughts and feelings, the process of thought construction takes place, in which illusions are created. Learn to see through this process. When the mind has stirred from normal, it leads away from right practice to one of the extremes of indulgence or aversion, thereby creating more illusion, more thought construction. Good or bad only arises in your mind. If you keep a watch on your mind, studying this one topic your whole life, I guarantee that you will never be bored.

A Still Forest Pool

2007-06-06T01:07:00.001-07:00

The Insight Meditation of Achaan Chah

Part 1
Understanding the Buddha’s Teachings

Achaan Chah asks us to begin our practice simply and directly with the understanding that the Buddha’s truths of suffering and liberation can be seen and experienced right here, within our own bodies, hearts, and minds. The eightfold path* , he tells us, is not to be found in books or scriptures but can be discovered in the workings of our own sense perceptions, our eyes, ears, nose, tongue, body and mind. To study these in an immediate and wakeful way and cultivate mindfulness is the path of insight prescribed by the Buddha. It has been kept alive and followed by those monks, nuns, and laypeople inspired to devote themselves to practice in the centuries since.

Achaan Chah speaks as a contemporary living representative of this ancient teaching. His wisdom and mastery have not come through study or tradition but are born of his years of practice, his diligent effort to employ meditation to calm the heart and awaken the mind. His own practice was inspired and guided by the wisdom of several great forest masters a generation before him. And he invites us to follow their example and his.

Look at what makes up the world – the six senses, the processes of body and mind. These processes will become clear through examination and an ongoing training of attention. As you observe note how fleeting and impermanent are each of the sense objects which appear. You will see the conditioned tendency to grasp or to resist these changing objects. Here, teaches Achaan Chah, is the place to learn a new way, the path of balance, the Middle Path.

Achaan Chah urges us to work with our practice, not as an ideal, but in our everyday life situations. It is here tha we develop strength to overcome our difficulties and a constancy and greatness of heart. It is here, he says , in each moment that we can step out of our struggle with life and find the inner meaning of right understanding and with it the peace of the Buddha.

* Eightfold Path: The Buddhist path of purification and liberation – right understanding, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration.

2007-05-28T08:56:00.000-07:00

Since I have finished typing ' Breaking The Link' , it's a good idea to start typing the profound Dhammas preached by Achaan Chah. His witty ways of teaching directly pointed to the Dhamma which the meditators need to reach certain Magga and Phala stage. Hope the readers may find them useful too. This book is written under 4 parts and under various sub-titles. So I will compile them part by part.

2007-05-13T08:03:00.000-07:00

Loving-Kindness

Loving kindness or mettā is one of the four subjects of meditation called Brahma-vihāra, Divine Abidings. The practice of this meditation is explained in detail in Visuddhimagga. Those who want to practice this meditation seriously should follow the instructions given in that book. The practice given here is for those who want to practice it as one item in their daily spiritual practice.

Loving kindness or rather mettā is defined as that 'which is solvent, which adheres'. It can be likened to oil which people put in the engines. Nobody will drive his or her car if there is no engine-oil in it for fear that the car may be damaged, but seldom do people remember to put the oil of mettā in their relationships with other people; no wonder there is so much friction, so much abrasion in human relationships. If only people could put just a small amount of mettā in their relationships, a lot of unnecessary anger, hate, grudge, resentment and other undersirable results could have been avoided. Moreover, the practice of mettā can give us eleven benefits as declared by the Buddha:

1. One sleeps in comfort.
2. One wakes in comfort.
3. One has no evil dreams.
4. One is dear to human beings.
5. One is dear to non-human beings.
6. One is protected by deities.
7. Fire, poison and weapons cannot hurt him.
8. One's mind is easily concentrated.
9. The expression of one's face is serene.
10. One dies unconfused.
11. If one does not penetrate any higher, one will be reborn in the Brahma World.

To enjoy these benifits too we should practice loving-kindness.

The Practice of Loving-Kindness

By way of Location:

May I
be well, happy and peaceful.
May all beings in this house
be well, happy and peaceful.
May all beings in this area
be well, happy and peaceful.
May all beings in this city
be well, happy and peaceful.
May all beings in this country
be well, happy and peaceful.
May all beings in this world
be well, happy and peaceful.
May all beings in this universe
be well, happy and peaceful.
May all beings
be well, happy and peaceful.

By way of Persons:

May I
be well, happy and peaceful
May my teachers
be well, happy and peaceful
May my relatives
be well, happy and peaceful
May my freinds
be well, happy and peaceful
May the indifferent persons
be well, happy and peaceful
May the unfriendly persons
be well, happy and peaceful
May all meditators
be well, happy and peaceful
May all beings
be well, happy and peaceful

May suffering ones be suffering-free
And the fear-struck fearless be
May the grieving shed all grief
And all beings find relief

2007-05-01T08:10:00.000-07:00

Since tomorrow is Wesak Day, and as I never posted any suttas before, it is time to do so.
I haven't finished typing Breaking the Link -By Sayadaw U Jotika. Will try my best to complete it before May.
May the viewers of this blog be well and happy. Happy Wesak Day.

2007-05-01T08:08:00.000-07:00

Mangala Sutta
(Discourse on Auspicious Blessing)

Thus have I heard. Once the Blessed One was staying near Savatthi in Jeta’s Grove of Anathapindikasa’s Park. (monastery)

Then a certain devata, in the night’s last extreme, whose extreme brilliance lighted up the whole Jeta’s Grove, approached the Exalted One, having approached the Exalted One and revered him, he stood to one side, standing there to one side that devata addressed the Exalted one in verses:

Many devas and men,
Have pondered on blessings
Longing for safety
Tell them the highest blessing

1. Not to consort with fools,
With the wise to consort
And to honour the honourable
This is the highest blessing.

2. Living in befitting places,
In the past to have made merits (punna)
And with oneself rightly guided,
This is the highest blessing.

3. Ample learning and handicraft,
Being well trained in discipline
And that speech which is well spoken,
This is the highest blessing.

4. Support of mother and father,
Cherishing of wife and children
And ways of work without conflict,
This is the highest blessing.

5. Giving and conduct according to the Dhamma
And help for relatives,
With unobstructive kamma
This is the highest blessing.

6. Shrinking abstinence from evil,
Refraining from intoxicants,
Heedfulness in all that is Dhamma,
This is the highest blessing.

7. Respectfulness and humility,
Contentment and gratitude,
The timely hearing of the Dhamma
This is the highest blessing.

8. Patience and meekness when corrected
And sight of samanass,
Timely discussion of Dhamma,
This is the highest blessing.

9. Ardent effort, the divine life leading,
Insight into the Noble Truths,
And the realization of Nibbana,
This is the highest blessing.

10. Though in contact with worldly Dhammas,
Yet his mind is not shaken,
Griefless, dustless, secure,
This is the highest blessing.

11. Since by doing such things
As these (men) are everywhere unvanquished
And go everywhere in safety
This is the highest blessing.

2007-04-01T09:04:00.000-07:00

Breaking the Link

By Sayadaw U Jotika

Perface
Breaking The Link is one of a series of talks given by Sayadaw U Jotika as an introduction to a meditation retreat. The talks were given at the Buddha Society of Victoria in Melbourne Australia in 1998.

Sayadaw replies to a question that leads to him discussing aspects of Paţiccasamuppāda (Dependent Origination), as to where in the chain-link of existence, the link can be most easily severed.

He also talks about Paţiccasamuppāda from a practical point of view, its relevance to normal life as well as to meditation practice. He expands on how mental states are the primary influence of our lives.

He says :” when we measure other people by our standards and when we measure ourselves by other people’s standard; as long as we do this, we will always feel unhappy,” and expands on this.

In further questions he talks of the best way to sleep and overcome sleeping problems. How mindfulness in daily life is the best way to overcome many other problems.

May reading this Dhamma text (* book) inspire you to further strive towards the attainment of your spiritual goals!

Anna Muresu & Lesilie Shaw
January 2006, Penang

_________________________________________________

Breaking the Link

Most of you have heard of Paţiccasamuppāda (Dependent Origination). In Paţiccasamuppāda there are two ways of beginning: one is to begin from avijjā; avijjā-paccayā sańkhāra. Paccaya means cause. From ignorance (avijjā) sańkhāra are caused. Activities, actions, deeds, wholesome and unwholesome deeds, all are sańkhāra. Also meditation and jhāna are included in sańkhāra.

Vipassanā is a different matter because the chain-links of dependent origination can be broken by seeing the true reality of mind and matter. This will be explained in detail later. However when a person practices jhāna, because in jhāna you do not see the reality of mind and matter, you identify with it. You see ans feel this as mine and it can cause another rebirth, It will be a very good rebirth because the mental state of jhāna is very concentrated, calm, peaceful and very clear, but there is still ignorance. The rebirth will be the reflection on the mental state.

Everything that happens in our life is a reflection of our mental state. This is a very important basic law to understand. It is the mental state and the power of that mental state that produces the situations of life. People sometimes ask me,” How can this sort of life happen?” What is the cause of this sort of life? How many different kinds of lives are there?” Well I cannot tell you how many different kinds, because it depends on how many different kinds of mental state there are! Depending on the mental state many different kinds of life can happen.

Even in this human world if you studied each human being very closely you would be very surprised. Although physically we share the same physical world, mentally, emotionally and intellectually, the quality of each individual mind is very different. Some people live in very painful situations, mentally they are in pain. They do not have mettā (loving-kindness) or karuņā (compassion), they don’t have clarity.

When we think of life,
We should think more about
The quality of the mind

One person may be a millionaire and another may be very poor, but the poor man may be living a very satisfying and happy life and the millionaire may have a very miserable one.

We cannot judge a person’s life on how much money or status or whatever he or she has. If I have to judge someone’s life I prefer to do it by his or her mental states. If they are a loving, kind and contented person and if their mind is peace and clear, then they are living a wonderful life. So life is a reflection of our mental state, whether your life is a success or failure it depends on your mental state, not on what you own.

A man asked me about success in life. He is working very hard to get promoted. He judges his life by how highly he has achieved in his career and he is still trying to get a higher position. He is thinking of getting another degree so that he can be promoted. I asked him why he wanted to be promoted and he said that if he got promoted he would get a higher salary.” Why do you want to get a higher salary?” I asked.” So that I can have more money and buy a bigger house and a better car.” I asked him why he wanted a bigger house and a better car.” Then I will be satisfied and I’ll consider myself a successful person and that will make me happy.”

I said ”when the day comes that you have to stop doing what you are doing,will you think of your life as a failure? How long does success last? For a few years you may feel you are a success and after failure again! As long as you measure your life by what you have, you’ll always have the fear that one day you’ll be a failure again.” Then he said:” Oh well, I’ll think about my past and about what I have achieved and that will make feel happy.”

This is just an illusion;
real happiness comes from
what you are now
not from what you have been

Most of us go through life thinking “ I was this” ……” I was that” ……. I often ask people “who are you?” by that I mean their name. But one man, instead of telling me his name said ”I was a minister.” All I wanted to know was his name, not what he did. He was so concerned with who he was that he didn’t even understand my question. By looking at him I could see that he was really afraid of people not respecting him for who he is.

As long as you cling to what you were or are,
You will be insecure
Real security comes from being satisfied with
Who you are and not what you are

If you are a peaceful, calm, loving, compassionate, mindful and wise person you can be very satisfied with who you are and it does not matter whether people think highly of you or not. Your satisfaction is expressed in the way you live your life, you will not be afraid of people not respecting you because you don’t have a high status. As long as we cling to our status or position, we live life with fear and insecurity. Life is a reflection of our mental states, therefore who we are depends on our mental state.

Let’s come back to meditation. In Vipassanā practice we are paying attention to what is happening right now, not the past; we are paying attention to what is happening in the present, but the immediate past can also be included in the present. For example, if I strike this bell; no, I have not struck this bell it; now I am going to, so its in the future, we cannot really observe the sound of the bell now, because it does not exist; so you can think “he is going to strike the bell and it will make a sound” this is just a thought, this is not observation, this is not Vipassanā .

Now I strike the bell, you hear the sound, you pay attention to the sound, ’hearing’, this is a sound; also you can pay attention to the quality of the sound, slowly it becomes softer and softer, then you cannot hear it anymore. So at the moment you hear the sound you can pay attention to the sound and you can pay attention to the consciousness of the sound too; ’hearing’. Hearing means consciousness. This hearing consciousness arises because of the sound, without the sound there cannot be consciousness of it.

There must be this ‘it’ (the sound) present for consciousness to arise. When you are watching this consciousness you are watching vińńāņa-kkhandha ( consciousness aggregate). We know that this consciousness of ‘it’ cannot arise without the ‘it’. This sound is the cause of this consciousness, we are seeing cause and effect nd this cause is samudaya as well.

Samudaya has two meanings: arising and cause. That is why the Second Noble Truth is dukkha samudaya sacca; the Truth of the cause of the dukkha. So this sound is the cause of this hearing consciousness. They are so much together, one being the cause of the other, we do not think.”this happen first and that happen later”. In fact they happen at the same time; when the sound is there, so is the consciousness; when there is no sound, there is no consciousness.

Sometimes in the same noticing, when the mind is working very fast, we can see both. In the same noticing there is a series of awareness’s, in fact in just one second they can be innumerable, seeing clearly becomes so powerful that in one seeing you can understand so much. When you experience it, you will know how amazing it is. Without thinking of anything, in one seeing, you can understand a lot.

When you notice the consciousness of the sound at the same time you are aware of the sound, you cannot separate the two. Sometimes when you are paying attention to the sound you can reflect and contemplate on the fact that because of this sound there is hearing, without it there cannot be any hearing.

Although if you think about this is obvious and you can understand it, when you actually see the consciousness arising just NOW, you really know that because of this sound, this consciousness arises; that this is something new that you are experiencing.

Meditation is not about seeing something
that has not been seen before;
meditation is seeing
that same phenomenon in a different way.
It is a new way of seeing

Everybody knows that because of the sound there is hearing, but this is a thought. We feel that there is already a person there to hear the sound, but in meditation practice, when it happens, we know that this consciousness just happens NOW, and it appears because of the sound. You know this consciousness as something totally new.

When we can see phenomena as something totally new, arising just now, only then we are seeing reality. This happens in Vippasanā meditation practice, you can see consciousness arising NOW because of this object and we know that because of this object this consciousness arises. This is the samudaya factor. We can also see the sound as arising and passing away; arising is samudaya and passing away is vaya.

We can understand the same Dhamma in many ways. The Buddha says:

“ He dwells contemplating the Samudaya- Dhamma (originating factors) and he dwells contemplating the Vaya-Dhamma (dissolution factors)”
~ MAHĀ-SATIPATTHĀNA SUTTA,
DIGHA NIKĀYA SUTTA 22

Vaya also means nirodha. There are many synonyms here: Samudaya also means nibbati-lakkhana. Vaya means viparinama-lakkhana and it also means nirodha, dissolution.In Paţiccasamuppāda the word nirodha is used: Avijjā-paccayā sańkhāra can be put another way, avijjā tveva asesavirāga-nirodha; sańkhāra-nirodho. Here the word nirodha comes in. So when there is avijjā (delusion) there is sańkhāra.

We do so many things because we don’t really understand absolute reality. We think that it will make us happy doing this and that and we will be unhappy if we don’t. There is always this ‘I’. But when we really see there is no real ‘I’ and there are only mental and physical phenomena, then our understanding changes. When ignorance (avijjā) totally ceases, even doing wholesome actions does not create kamma anymore, and because kamma is not created anymore there can be no result and there are no sańkhāra created. The link is broken; sańkhārā nirodhā, viňňāņā nirodho.

At birth, the first consciousness in life happens because of sańkhārā, which in this case is synonymous with kamma. Because of kamma there is rebirth consciousness and this is called viňňāņā. If there were no sańkhārā there would be no kamma to give rebirth; therefore there would be no rebirth. So sańkhārā nirodhā, viňňāņā nirodho viňňāņā nirodhā, nāma-rūpa nirodho; if there were no rebirth consciousness there would be no mental and physical process following it. If this dissolves, this also dissolves, it continues on and on that way.

Nāma-rūpa nirodhā, phassa nirodho; if there are no mental and physical phenomena going on, there cannot be contact with sense objects anymore.

The opposite is, as there is mental and physical process going on, so there is contact with sense objects. Phassa-samudayā, vedanā-samudayo, phassa-nirodhā, vedanā-nirodho; because of contact there are pleasant, unpleasant or neutral feelings. If there were no contact then there would not be pleasant, unpleasant or neutral feelings anymore.

At one stage in your Vipassanā meditation practice you see this very clearly, sometimes brief moments of thinking arise and sometimes even without thinking you can know it; you can see the reality of it very clearly.

Vedanā-nirodhā, taņhā-nirodho; if there are no feelings of any kind; there cannot be desire for anything anymore. When we feel happy or unhappy about something, we see that because of feelings, because of enjoyment, there is this desire to have more. When we feel good about something we want more of it and when we don’t feel good about something we don’t want it instead we want to replace it with something that feels good.

Feelings direct the mind towards more desire. When there are neutral feelings and we don’t like them we want something pleasant, something that can give us strong feelings, which is further desire. Whenever desire arises we can see that it arises because of feelings, if there were no feelings there would be no desire anymore.

Feelings control our lives.
Vedanā is that factor that motivates us
to do this and that, in order to feel good.
When we can see this very clearly it helps
the mind to become more detached.
This detachment is freedom.
Detachment makes this mind clearer and
it gives us more freedom.

The more we see how vedanā influences our mind the more we can free ourselves. This is where the chain-link in Paţiccasamuppāda can be broken and we find the way out: between vedanā and taņhā. We experience vedanā but if we don’t let it become taņhā (craving) we can get out of it. But if we go on to taņhā, which means desire, then desire can build more and more energy, more and more momentum.

Taņhā can then become upādāna, clinging or very strong desir. Taņhā is normal desire; upādāna is very strong desire. When taņhā is present you feel “I want it”, if it becomes upādāna then you feel you cannot live without it. What do you do when you feel you can’t live without it? You do whatever can to get it. Upādāna leads to bhava. Here bhava has two meanings, one is ‘kamma’ and the other is ‘ another life’. Here it means kamma because you have such a strong desire, you think about it, you talk about it and you do something about it; this creates kamma. Kamma leads to jāti (birth), because of kamma there is another rebirth.

The chain goes on and on. In practice, sometimes we see one part of it and sometimes another, but mostly we begin to see the vedanā and taņhā link more clearly. Later in our practice when concentration and mindfulness become very strong, we can experience phassa (contact), the mind coming in contact with the object, the contact is very clear and powerful. Usually we don’t experience this contact because immediately there is vedanā , the feeling of enjoyment of it.

So when mindfulness becomes very strong, instead of going into the process of taņhā we stop there and watch the object, we define it, and we enjoy the object.

In meditation practice we receive the object,
we see what it is very clearly but
we don’t go into enjoying it.
Instead of getting happy or unhappy about it,
we stop right there and just watch it.

We see that it is arising and passing away and there is nothing to be happy or unhappy about. When this takes place the process stops at the point of phassa: contact and observation, without reacting to it.

We don’t see this as either good or bad, there is no discrimination anymore. There is no desire for it to be different anymore. Observation is very clear, therefore without thinking of it being different in any way, the mind just observes it; it makes no difference, whatever it might be.

Phassa-samudayā vedanā-samudayo; phassa-nirodhā vedanā-nirodho; is a very important link. From vedanā-samudayā, taņhā-samudayo; vedanā-nirodhā, taņhā-nirodho; when we see the links like that, we are seeing the originating factor and the dissolution factor, both of them; seeing it arising, seeing it passing away. Seeing the cause of it and seeing the dissolution of it. This all means seeing samusaya-dhamma and vaya-dhamma.

~end~

佛陀法语四月

2007-04-01T08:58:00.000-07:00

四月十日
仇敌对仇敌所致之伤
憎恨者对憎恨者所致之伤
也比不上一颗受不良引导之心
所致之伤更惨痛
非母亲，非父亲亦非其他亲属
比得上一颗受良好引导之心
使人得到更大益处

四月九日
如来自成道至涅磐所说的一切法，句句属实，并无捏造。正因如此，他才被称为“如来”

四月八日
一个人若贪婪多欲，汲汲营求，心意歹毒，思想腐败，粗心大意，放荡不羁，信念杂乱，不懂得控制感官，那么，即使他拉住我袈裟边沿紧跟随我，也离我很远。为什么呢？因为他看不见佛法。看不见佛法就是看不见我。
一个人若不贪婪多欲，不汲汲营求，心地纯正，善良，念念分明，泰然自若，心平气和，心念专注，能控制感官，那么，他即使住在百里之外，也离我很近。为什么呢？因为他看见了佛法。看见了佛法就是看见了我。
虽然身近平静者，
却汲汲营求，片刻不歇，
这沸腾者离已平静者何其远！
这激动者离已冷静者何其远！
这贪婪者离已知足者何其远！
洞悉佛法，摆脱欲爱，
智者灭除一切欲望，
他静如一池无风止水，
这平静者离已平静者何其近！
这冷静者离已冷静者何其近！
这知足者离已知足者何其近！

四月七日
一个人若具备有四种素质便会被视为好人。哪四种？一个好人，即使有人提问，他也不会讲别人的缺点，如果没人提问，他更不会讲了。解如被提问而又非回答不可时，他也只是简略地，含蓄地，勉强的讲述。这样的人才称得上是好人。
再者，一个好人，即使没有人提问，他也会讲述别人的优点，如果有人提问，他当然会讲了。假如被提问而又非回答不可时，他会详尽地，豪不犹豫地，豪不隐瞒的讲述。这样的人才称得上是好人。
再者，一个好人，即使没人提问，他也会讲自己的缺点；如果有人提问，他当然会讲了。假如被提问而非回答不可时，他会详尽的，毫不犹豫地，毫不隐瞒地讲述。这样的人才称得上是好人。
最后，一个好人，即使有人提问，他也不会讲自己的优点；如果没人提问，他更不会讲了。假如被提问而又非回答不可时，他也只是简略地，含蓄地，勉强地讲述。这样的人才称得上是好人。

四月六日
在家弟子不应经营五种。哪五种？即从事屠宰业，贩卖奴隶，武器，酒类和毒品。

四月五日
有三种不纯正的思想。哪三种？即自高自大的思想，争夺名利的思想，为他人忧虑的思想。

四月四日
有四种素质能促使世间前进，即警觉的成就，细心的成就，善交朋友的成就和平衡生活的成就。
何谓警觉的成就？即一个人无论从事那一门行业，如耕种，经商，畜牧，当射手，侍奉君王，当工匠等等，都能逐渐熟练精通，毫不厌倦，能灵活应用不同的方法或途径去安排与进行事物。
何谓细心的成就？即一个人对于任何通过工作与努力，劳力与汗水，以公正合法的途径所赚取的财富，都能节俭及加以看守，确保它不为君王掠夺，强盗抢劫，水火毁灭及因不肖子孙而丧失。
何谓善交朋友的成就？一个人无论住在任何乡村或城市，都能与有修养，信心，德行，布施与智慧的老少接触，交谈与讨论。他的言语行动都根据有信者之信心，有德者之德行，有布施者之布施，有智慧者之智慧。
何谓平衡生活的成就？即一个人知道自己的收入与支出。他既不奢侈，也不吝啬，能量入为出。有如金匠或他的学徒在提枰时，知道一边向下沉多少，另一边向上翘多少。同样的，这人知道自己的收入与支出。收入少却又挥霍无度的人，会被他人说：“他享其财富，有如一个为吃苹果而将整棵树砍下来的人一般。”收入丰盈却又很吝啬的人，会被他人说：“他会死得如乞丐一般。”
有四种途径会使人丧失他所累积之财富：荒淫，放荡，酗酒和结交恶友。设想有一个大水箱，内有四个入口。一个人关了入口，开了出口，如果没有下雨，水量将会逐渐减少。同样的，财富也通由这四个途径而丧失。
有四种途径使人保留他所累积之财富：设想有一个大水箱，内有四个入口，四个出口。一个人开了入口，关了出口。如果有下雨，水量将逐渐增加。同样的，财富也通由这四个途径而保留。

四月三日
贪欲，瞋恨，邪见都是不纯洁正当的。因为贪欲，瞋恨，邪见而造成的身业，口业，意业也都是不纯正的。因为心被贪欲，瞋恨，邪见所蒙蔽，不能自制，以致用处罚，监禁，罚款，辱骂，排斥或以“强权即公理”等手段来迫害他人，使他人痛苦的行为也都是不纯正的。

四月二日
谁是自己最好的朋友？谁又是自己最大的敌人？身体，语言，思想不纯净的人，即使声明说：“我们爱惜自己。”他们依然是自己最大的敌人，为什么呢？因为他们以对待敌人的身体，语言，思想对待自己。身体，语言，思想纯净的人，即使声明说：“我们不爱惜自己。”他们依然是自己最好的朋友。为什么呢？因为他们以对待朋友的身体，语言，思想对待自己。

四月一日

心本来是明亮的，却被外来的污垢所沾污，凡夫不明白这点，所以他们没有修养心。心本来是明亮的，故能清除外来的污垢，圣洁的弟子了解这点，所以他们有修养心。

2007-03-28T09:18:00.000-07:00

Finally I have texted down the whole book of 佛陀法语。 As planned, I selected a Dhamma book from Sayadaw U Jotika titled " Breaking The Link" to put on this blog. This book is meant for those readers who have acquired certain knowlegde of Dhamma, basic Pali and some experinces in Vipassana meditation. I hope readers will find it benifited as to stop the rounds in Samsara.

佛陀法语三月

2007-03-15T03:31:00.000-07:00

佛陀法语

三月卅十一日
一个家庭能长久持续下去，归功于下列四个因素：他们能寻求与禰补已丧失之物，修补损坏之物，适量地饮食，授权给有德的男士或女士主管家务。

三月卅十日
世人可分为三种类型。那三种？即石上雕刻型，沙上爪痕型，水上字迹型。那一种人属于石上雕刻型？即那些经常发怒，而怒气持久不息的人，就像石上雕刻一样，不会轻易被风，水或时光所侵蚀而消失。那一种人属于爪痕型？即那种经常发怒，但怒气很快就消的人，就像沙上的爪痕一样，很快被风，水或时光所侵蚀而消失。那一种人属于水上字迹型？即那些被人以恶言暴语，尖声高调相欺，却能马上与对方和解，保持和气友善的人，就像水上的字迹一样，很快就消失。

三月廿九日
弟子如何以爱心而非敌意去对待导师呢？慈悲的导师为了弟子的福利，教导他们佛法，说：“这是为了你们的福利与快乐。”弟子们因此聚精会神，以接受那高深的知识。他们不会违背导师的教导。他们会如此以爱心而非敌意对待导师。“因此，你们也应如此以爱心而非敌意对待我，这会为你们带来长久的福利与快乐。我不会像陶器匠一样，把你们当陶土来揉捏，反之，我会苦口婆心地反覆诉说，反覆试探，只有能者才经得起探试。

三月廿八日
与具有七种德行的人结交为友。那七种？即能施舍难以施舍的东西，能做难做之事，能承担难以承担之事，能透露自己的秘密，又能为你守密，在你遇难时并不舍弃你，在你失意时也不舍弃你。
三月廿七日
凡是一个出于慈悲，为弟子的福利著想的导师所该做的，我已为你们做了。这里是树下，这里是空地，在这儿修习禅定，不可怠惰，以免日后懊悔。这是我给你们的指示.

三月廿六日
据我所知，没有一种东西比一个没有开悟的心更不能被使用。实在的，没有开悟的心是不能被使用的。据我所知，没有一样东西比一个开悟的心更能被使用。实在的，开悟的心是能被使用的。

三月廿五日
麻加离尊者（Vakkali）住在陶器匠的草棚内，病得很重，很辛苦，于是吩咐侍从说：“朋友，到世尊那儿去，替我向他顶礼，告诉他我病了，希望他能本著慈悲心前来探访我。”
侍从到了世尊那里，依照指示上前顶礼及邀请他到草棚去。世尊默许了，披上僧袍，拿起乞钵便出发。
当麻加离看到世尊逐渐走来，便挣扎起床来迎接。世尊见了说：“不必了，麻加离，躺下吧！这里有座位，我就坐在这儿。”坐下后，世尊对麻加离说: “我希望你能忍受得起，我希望你能支撑得住。疼痛是加剧了，还是减退了？”
“啊不，世尊，我忍受不起，也支撑不住。疼痛不加剧，也不减退。”
“那你有任何疑问或悔恨吗？”
“说实在的，世尊，我无疑问也无悔恨。”
“在德行上你可有必须自责之处？”
“没有的，世尊。”
“那你必定有所担心，有所遗憾吧？”
“若说这方面，长久以来我就渴望会见世尊您了，但体力方面却不允许。”
“嘘！麻加离，你为何要见我这肮脏的肉身呢？看见佛法就是看见我，看见我就是看见佛法。真的，看见佛法就是看见我，看见我就是看见佛法。”

三月廿四日
有三种人对众生很有帮助。那三种？即引道众生皈依佛，法，僧的人；引导众生了解四圣谛的人；引导众生断除烦恼，在今生中得到彻底解脱的人。没有任何人比他们对众生更有帮助。

三月廿三日
在此世间，
人应谨慎地修习德行；
因为德行修习好，
成功便在握了。

谨慎修习者应坚守德行，
追求三种快乐：
他人的称赞，财富的获得，死后升天堂。
有德者能够自律，
故，结交了许多朋友；
无德者为非作歹，
故，朋友都疏远他。

无德者恶名昭彰，臭名远扬，
有德者众望所归，声誉卓著。
德行是一切善与美之基础，前驱，根源，
故，人应净化其德。

德行是控制，是自律，
德行带给心喜悦，
德行是诸佛成佛的桥梁，
故，人应净化其德。

德行是强大的力量，
德行是锐利的武器，
德行是至上的装饰，
德行是神奇的盔甲。

德行是坚固的桥梁，
德行是最好的膏药，
向四方散发著香味。

德行是首要的配备，
德行是旅途上的粮食，
德行是最佳的车辆，
能驶向任何方向。

三月廿二日
流浪汉坚布楷达卡（Jambukhadaka）来问舍利佛尊者说：“他们都在谈论着涅槃，舍利佛，到底什么是涅槃？ ”
“断除贪，瞋，痴就是涅槃。”
“是否有途径可以通向涅槃？”
“是有这么一个途径，这么一个方法的。”
“那是什么？ ”
“朋友，那是八正道，即正见，正思维，正语，正业，正命，正精进，正念，与正定。这是一条吉祥的通道，是个證悟涅槃的吉祥方法，也是认真修行的好理由。

三月廿一日
所谓的“思维”、“心”或“意识”，在日夜里不断地升起又消失，就像抓著树枝，在树木丛林中摇荡的猴子一样，放松了这只手中的树枝又即刻去抓另一根树枝。所谓的“思维”、“心”或“意识”，就是这样在日夜里不断地升起又消失。

三月廿日
别视察他人之过失，
别视察他人已做和未做的事，
应视察自己已做和未做的事。

当人轻蔑有过之人，
又常怀爱慕之心，
他的烦恼不断增加，难以消灭。

唯当你能做到你所教导别人的，
那么你抑制了自己，
你便能抑制他人，
的确，抑制自己是艰难的。

你一定要监视自己，
你一定要省查自己，
守护自己，保持正念，
啊！比丘，你会活在快乐中。

三月十九日
人生有五个最适于奋斗的阶段。那五个？当人年纪轻、头发黑，正处在青春、全盛时期，是第一个适于奋斗的阶段。当人的身体健康，消化能力强，身体不臊热也不虚寒时，是第二个适于奋斗的阶段。当没有饥荒发生，粮食不成问题，人们可以靠朋友的帮助过活时，是第三个适于奋斗的阶段。当人们和睦共处、情感水乳交融、目光温和友善、彼此毫无纷争、相亲相爱时，是第四个适于奋斗的阶段。当僧众们和睦共处、不相互辱骂、控诉、争吵、争辩；都同意一种教诲；信心不足者获得信心，已具信心者，更进一步加强时，是第五个适于奋斗的阶段

三月十八日
流浪汉难提耶（Nandiya）问世尊：“有那些条件，在修习与发展之后，能引人走上涅磐的目标。”
“难提耶，有八个条件在修习与发展之后，能引人走上涅磐之道，达到证悟涅磐的目标。那八个呢？即正见、正思维、正语、正业、正命、正精进、正念、正定。”

三月十七日
有四件事可以增进智慧，对在人道中的众生有很大助益。那四件事呢？即结交善人，听闻佛法，明智留意，亦法修行。

三月十六日
皈依佛、法、僧，将不再畏怕、焦虑。

三月十五日
世尊问目犍连：“你感觉昏沉吗？”
“是的，世尊。”
“那，当你感觉昏沉时，就别执著于昏沉的念头，它可能就因此消失。若不，或许你反复思考佛法的教义能将昏沉去除。再不，或许你反复背诵经文细节能将昏沉去除。再不，或许你从座席处立起，洗脸，仰望满布星星的夜空能将昏沉去除。再不，或许你在内心建立起清醒的知觉，不论昼夜都光明无阻清楚明亮，这能将昏沉去除。再不，或许你来回走动，对身前背后的一切都很清楚，但心神集中在内，不为外物所诱，这能将昏沉去除。再不，或许你向右边躺，以左脚叠右脚做狮子卧状，保持清醒，念念分明，并默想著‘过一会我将起身。’醒觉后立即起身，思想著：‘我不迷恋卧躺与睡眠。’应这样的锻炼自己。

三月十四日
有三种念头会导致盲目、无知、使智慧消失，使烦恼滋生，对证悟涅磐没有助益。那三种？贪念、嗔念与伤害念。
有三种念头会扩大视野与见闻、使智慧增加、会促进和谐，对证悟涅磐有助益。那三种？舍弃念、慈悲念、施助念。

三月十三日
黎明是旭日之前驱，德行是八正道之先锋。

三月十二日
世尊问：“我指甲中的小沙粒和大地的相比，何者较多？”“世尊，大地的远比您指甲中的沙粒多，两者根本不能相比。”“同样的，轮回在人道的众生很少，远远比不上轮回在非人道的众生。” 因此，你应时刻修行，提醒自己：‘我们应认真地过活。’

三月十一日
日夜勤力净化身、口、意业的人，日夜都快乐.

三月十日
清净身体有那三方面？人应戒杀，放下刀棍，慈悲和善地对待众生，心平气和地过活。人应戒偷，不论在树林中或村落中，若不是人家赐给，决不自取、决不偷盗。人应戒邪淫，不与任何受父母、兄姐或亲戚监护的女子发生关系，也不与受法律保护，誓言对丈夫忠心或正在受刑或配花待嫁的女子发生关系。

三月九日
不论是国王、农夫、将军、村长、互助会主管或族长，只要具备了五种素养，便会进步、成长而不衰退。那五种？
就以族长为例吧！他以自己的精力、血汗，用合法的途径赚取财富。他尊敬孝顺父母，父母则欣喜慈爱地回报他说：“愿你长寿，愿神保佑你！“因此具备了善待父母的素养的人，一定会进步、成长而不衰退。他也同样善待妻子、儿女、佣人、工人，善待佃户与房客、天神、沙门与婆罗门，而他们也都会回报他说：“愿你长寿，愿神保佑你！”

三月八日
不断地做那样的思索冥想，心便产生那样的倾向。

三月七日
如果把虫胶（可作红色染料）、郁金粉、蓝色或黄色染料混在一碗水中，视力再好的人也不能辨认或看清自己在水中的影子。同样的，当一个人的心被感官之欲充塞、淹没，而不知如何预防时，他就不能辨认或看清自己与他人的福利；以往牢记在心的经文全部忘却了；近日所学的更不用提了。

如果将一碗水放在火上加热，煮滚沸腾，视力再好的人也不可能辨认或看清自己在水中的影子。同样的，当一个人的心被憎恨所充塞、淹没而不知如何预防时，他就不能辨认或看清自己与他人的福利，以往牢记在心的经文全都忘却了；近日所学的更不用提了。

如果在一碗水中长满了水草，视力再好的人也不可能辨认或看清自己在水中的影子。同样的，当一个人的心被懒散怠惰所充塞、淹没而不知如何预防时，他就不能辨认或看清自己与他人的福利；以往牢记在心的经文全都忘却了；近日所学的更不用提了。

如果一碗水经风而掀起阵阵涟漪，视力再好的人也不可能辨认或看清自己在水中的影子。同样的，当一个人的心被烦躁不安所充塞、淹没而不知如何预防时，他就不能辨认或看清自己与他人的福利，以往牢记在心的经文全都忘却了；近日所学的更不用提了。

如果一碗水经搅拌而变得浑浊似泥，把它放在荫暗处，视力再好的人也不能辨认或看清自己在水中的影子。同样的，当一个人的心被疑惑所充塞、淹没而不知如何预防时，他就不能辨认或看清自己与他人的福利；以往牢记在心的经文全都忘却了，近日所学的更不用提了。

三月六日
一时，世尊住在释迦族的迦毗罗园中的榕树园里，释迦族人摩诃（）玛（Mahanāma）来问世尊：“世尊，要怎样才能成为一名在家弟子？”
世尊说：“皈依了佛、法、僧之后就是佛弟子。”
“世尊，在家弟子如何修养德行？”
“在家弟子若能戒杀生、戒偷盗、戒邪淫、戒妄语、戒饮酒、就是有德行。”
“世尊，怎样才算是利益自己而非他人？”
“当一个人建立起信心、德行、能割舍放弃、好亲近僧众、好闻佛法、能专心听讲并专心思考、理解佛法的文句与字义、并依法修习，然而却不积极助他人建立这些素质，那他便是只利益自己而非他人。”
“世尊，怎样才算是利益自己也利益他人？”
“世尊，怎样才算是利益自己也利益他人？”
“当自己建立起信心、德行、能割舍放弃、好亲近僧众、好闻佛法、能专心听闻并反复思考、理解佛法的文句与字义，并依法修习，同时也积极帮助他人建立这些素质，那他便是利益自己也利益他人。”

三月五日
有能力却不奉养年老的父母，
这是一个人身败名裂的原因。

三月四日
一个人不再撒谎就不再是人世间的骗子，而是个老实、可靠、可信赖之人了。一个人不再诽谤他人，就不再说长道短、挑拨离间，他是众适失和者的调解人，是众团结者的支持人。他促进和谐、庆祝和谐、乐于进行调解。调解是他说话的动机。一个人不再用粗言暴语，所说的话，就不再是伤人之言语，而是顺耳动听、感人肺腑、温文有礼、受人喜爱之言语。一个人不再讲绮语（轻浮的话），而只在适当的时候开口，讲的句句属实、切中事理；讲的是佛法、戒律、有价值之言语；讲得合时、有理、清晰，与目标有关。

三月三日
弥加拉·罗汉尼亚王（Miragā Rhohaneyga）的要臣兀加(Ugga)对世尊说：“世尊，陛下的财富真令人惊讶呀！”
“兀加，陛下的财富究竟有多少呢？”
“很难说呀，也许有一亿金和一亿银吧！”
“那是真正的财富吗？它们会因水、火、暴君、强盗、敌人和不肖子孙而丧失。但是有七种宝物是不会因上述因素而丧失的。那七种呢？即信心、德行、责任感、知耻心、学识、布施和智慧。这七种宝物不受水、火、暴君、强盗、敌人和不肖子孙所影响。

三月二日
身体不能缺乏粮食，必须依靠粮食来维持生活。同样地，五障也不能缺乏各自的粮食以维持下去。什么是激起或支持已升起的感官之欲的粮食呢？是没有节制地注视事物的诱惑特征。什么是激起或支持已升起憎恨的粮食呢？是没有节制地关注事物令人厌恶的一面。什么是导致或支持懒散怠惰的粮食呢？是没有节制地沉溺于悔恨、昏沉倦怠、精神松散中。什么是激起或支持烦躁不安的粮食呢？是没有节制地关注心念上的干扰。什么是激起或支持疑惑的粮食呢？是没有节制地关注不确定及存有疑问的事物。

三月一日
起身！坐直！
梦想有何益处？
怎么你病了，被忧伤之箭射中，
仍然能继续安眠？

起身！坐直！
锻炼自己，争取心境平和。
别让阎王得知你懒散，
把你骗入他的领域。

天神与人都受执著所困，
你应摒除执著。
莫错过机会，
错过者惟有走入地狱。
怠惰是尘埃，
尘埃随着怠惰而来，
以知识和警觉，
从身上拔出致伤的箭。

2007-03-07T05:01:00.000-08:00

因为平时不够用功，所以没有每天记录这些智慧的语录。结果电脑当了两个星期，离开法语纪录的日期就更远了。好吧！答应自己这个即将来临的假期一定要把三月份的都记录完毕。然后再选择一些实用的经典用心的一字一字打上部落去。加油加油吧

佛陀法语二月

2007-02-14T08:37:00.000-08:00

二月廿八日
丧失财物事小，丧失智慧事大；
求取财物事小，求取智慧事大。

二月廿七日
别对罪恶掉以轻心，
说它不会在自己身上发生。
通过一点一滴的累积，
水瓶盛满了水；
通过同样的途径，
愚者积满了罪恶。
别对善行漫不经心，
说它不会在自己身上发生。
通过一点一滴的累积，
水瓶盛满了水，
通过同样的途径，
智者积满了善行。

二月廿六日
你若能正确的运用“圣洁的生活、崇高的境界，如来的生活方式”等词时，你便会懂得用它们来形容全神贯注于念息法的状态。

二月廿五日
已有污迹的脏布块，即使浸在青、黄、红或深红色的染料中，也难以染得均匀好看。为什么呢？因为那布块本身不清洁。同样的，一颗心受了污染，厄运必定随之而来。一块洁净的布块，浸在青、黄、红或深红色的染料中，必能染得均匀好看。为什么呢？因为那布块本身是洁净的。同样的，一颗心保持洁净，好运必定随之而来。

二月廿四日
没有支架的瓶子易打翻，有支架的瓶子不易打翻。没有支柱的心易崩溃，有支柱的心不易崩溃。心的支柱是什么？是八正道：正语、正业、正命、正精进、正念、正定、正见、正思维。

二月廿三日
感官之欲是一种障碍，它蒙盖了心，也削弱了智慧。憎恨、懒散怠惰、烦躁不安和疑惑也是障碍，它们蒙盖了心，也削弱了智慧。一个人若摒除了这些在心中茁壮长大并削弱了智慧的障碍，智慧便会大进，便能分辨出自我利益、他人利益，人我的共同利益，及获得圣者的知识与眼光，进而能超出人道。

二月廿二日
岑拉伐惹婆罗门（Bhāradvāja Brahmin）族的阿拘沙卡（Akkosalca）听族长跟随著乔达摩的僧众修行，非常气愤，不高兴，跑到世尊跟前，以无礼、刻薄的语言辱骂、咒骂世尊。他骂毕之后，世尊说：“你有接待过登门造访的亲戚、朋友或其他客人吗？”
“有的，乔达摩，我有时要接待。”
“那你有替他们准备软、硬食物及让他们歇息吗？”
“有的，乔达摩，我有时会这么做。”
“那如果他们不接受你的这些东西，这些东西将属于谁的？”
“属于我的。”
“婆罗门，现在也一样，你用来辱骂、咒骂我的粗言暴语我一概不接受，它们还是属于你的。婆罗门，使你的。当遭受他人辱骂呵责时，反唇相讥的人，就有如宾客与主人一起入席，共享美食，彼此能互相受惠。婆罗门，我们并不曾一起入席，共享美食及互相受惠。它们还是你的，婆罗门，它们还属于你的。

二月廿一日
来！在日常生活中把感官之门户守好。全神地、小心翼翼地视察心念的活动，时刻持有一个警觉、洞察分明的心。

二月廿日
“世尊，能看见布施的显见成果吗？”
世尊回答：“能！好施者受众人爱戴，善士智者都愿意跟随他。他的好名声因此传播开来。这些都是布施所带来的显见成果。此外，不论是与达官贵人、婆罗门、居士或沙门交往时，好施者能满怀信心，从容不迫地应对，这是布施的显见成果。再者，好施者死后必能投生在天道中，这是布施的将来成果。

二月十九日
拥有财富会遭受到五种不利的后果。那五种？即遭受火灾烧毁、水灾淹没、帝王妒忌、强盗抢夺、不肖子争夺。

拥有财富亦能带来五种有利的后果。那五种？即用财富使自己快乐、使父母、妻儿、佣人员工、友人伙伴快乐。他怀著将来会美好的高尚目标，用财富供养隐士与婆罗门，将能获得快乐与往生到天道去。

二月十八日
人若不断地追忆、思想过去、现在、未来所渴望的事物，欲念便因此滋生。有了欲念，人就会被所渴望的事物束缚。一个充满欲念的心，就是我所说的“束缚”

二月十七日
纳窟拉毗达（Nakulapitā）居士与妻子纳窟拉玛达（Nakulamatā）来见世尊。坐下后，纳窟拉毗达说：“我的妻子过门时，我只不过是个小男孩，她是个小女孩。时至今日，我都不曾察觉到自己曾在思想上或肉体上对她做出超越庄重范围的行为。世尊，我们俩渴望今世永聚首，也渴望来世永相聚。”

纳窟拉玛达接着说：“世尊，我被带入夫家时只是个小女孩，他是个小男孩。时至今日，我都不曾察觉到自己曾在思想上或肉体上对他做出超越庄重范围的行为。世尊，我们俩渴望今世永聚首，也渴望来世永相聚。”
世尊说：如果夫妻俩今世、来世都渴望能相聚，而他们的信念、德行、布施、智慧都能相互配合，那么，他们今世、来世都能相聚

二月十六日
一个好人的轮回出世，是为了给周遭的许多人带来利益、快乐和幸福，包括他的父母、妻子、儿女、佣人、工人、朋友、伙伴以及隐士和婆罗门。

二月十五日
专心修习与发展念息法，是非常平静、卓越、完美的事，亦是一种愉快的生活方式。不仅如此，修习念息法还能在片刻之间灭除了升起的恶念，就有如在干旱季节所下的一场骤雨，在片刻之间抑制了飞扬的尘土一样。

二月十四日
以努力渡怒江
以精力过悲海

二月十三日
有五种杂质会影响金的弯曲度、可造性、光泽、坚韧度，使它不易达臻完美的效果。那五种杂质呢？即铁、铜、锡、铅、银。金若纯净不含杂质，则易于弯曲、可造性高、富有光泽、不会脆弱，可达臻完美的效果，人可用它治制成自己喜爱的各种装饰品，如图章、戒指、耳环、颈链、金链等。

同样的有五种杂质会影响心的灵活性，可造性、光泽，使其不适合断除污点。那五种杂质呢？即感官之欲、憎恨、懒散怠惰、烦躁不安、疑惑。心若摆脱这五种杂质则能发挥其灵活性、可造性、光泽、不在脆弱，适合断除污点。人也因此能引导纯净的心，去了悟所有能以心来了悟的事，不论它在多深之地，多远之处心都能直接看清。

二月十二日
一个人虽通过眼睛看到形象、鼻子嗅到气味、舌头尝到味道、身体感到触觉、心灵识别念头，却并不执著于这些事物的外表或细节。如果放纵这五个感官，诱惑、厌恶、恶念等思维就会兴起。有鉴于此，人应致力于控制这些感官。能把感官控制好便能体验到不被牵引、激怒之乐。

二月十一日
拥有慈心的人，
对世间众生都很慈悲
不论它们是在上、下、左、右
无边无际的每一个角落

满溢着无限、完整
与全面发展的慈悲心
以往所犯的小过错
不会在他心中纠缠

二月十日
人若想修习更高的心念，必须时刻注意五个步骤。那五个？

人在进行某件事时，与贪、嗔、痴相关连的恶念升起了，他应把心念转移到纯正之事物上，如此，恶念就会消失，心念就会稳定、平静、集中和专注一境，这有如一个木匠、或他的学徒能以小凿刀敲凿出一个大木拴一样。

当心念专注于纯正之事物上时，与贪、嗔、痴相关连的恶念又再升起，他就应分析恶念的坏处，想著：“确实的这些恶念是罪过的，是应受谴责的，是会导致痛苦的。” 如此，恶念就会消失，心念就会稳定、平静、集中与专注一境。这有如衣著端庄的少男或少女，对缠挂在他们颈项上的死蛇、死狗与死尸感到厌恶与羞愧一样。

在思考恶念所引发的坏处时，与贪、嗔、痴相关连的恶念又再升起，他就应把它忘却，不加以留意。如此，恶念就会消失，心念就会稳定、平静、集中与专注一境。这有如一个视力正常的人，不想看到某件事物而把视线转移或把眼睛闭上。

在设法忘却或不去留意恶念时，与贪、嗔、痴相关连的恶念又再升起，他就应让他们自行平息。如此，恶念就会消失，心念就会稳定、平静、集中与专注一境。这有如一个人发觉自己没有理由奔跑时，就会放慢下来步行；发觉没有理由步行时，就会站立；发觉没有理由站立时，就会坐下；发觉没有理由坐下时，就会躺下，于是他从亢进状态转为平静。

在让恶念自行平静时，与贪、嗔、痴相关连的恶念又再度升起，他就应咬紧牙关、舌头顶上颚，以心念来束缚，压抑、制止恶念。如此，恶念就会消失，心念就会稳定、平静、集中与专注一境。这有如一名壮汉抓住一名瘦弱者的头部与肩膀，强行将他压下去一样。

能做到以上五个步骤的人是心念的主人，他只想要想的心念，不想不要想的心念。他已不再执著、以摆脱束缚，收敛傲气和断除烦恼。

二月九日
感官之乐来自五境。那五境？即眼睛所能辨别出的形象，它有趣可爱、迷人、具惑力，与感官之乐有关连。耳朵所能辨别出声音；鼻子所能辨别出的气味；舌头所能辨别出的味道，身体所能辨别出的触觉，它们各个都有趣、可爱、迷人、具诱惑力、与感官之乐有关连。它们是感官之乐的五个源头。所以，因五境而引起的快乐称为感官之乐。它是一种平凡之乐、一般人之乐、不高贵之乐。它是不值得追求，发展或重视的。我以为它是可怕的。

二月八日
孝敬父母的家庭被视为有如婆罗门、先贤、远古的神祗一般，是真正值得供养的。
为何以[婆罗门]、[先贤]、[远古的神祗]、[值得供养]等措辞形容父母呢？因为父母为儿女们付出极多——带他们来到这个世间、抚养及栽培他们等。

二月七日
一句话如果具有以下五种特质便是善言、非恶语、没有过失、不为智者所指责之语；在适当的时候说出、句句属实、说时语气温柔和善、说的是那目标、怀着慈爱心说出。

二月六日
通过将心念专注在呼气与吸气的念息法修习禅定，能带来极大的果报与益处。如何使心念专注在呼气与吸气上呢？它如何带来极大的果报与益处呢？
修行者应到树林中、树根上或空旷之地，盘膝而坐，挺直背脊，开始观息，把心念专注在呼气与吸气上。深深吸入时，应念住：“我吸入长气。”深深呼出时，应念住：“我呼出长气。”轻轻吸入时，应念住：“我吸入短气。”轻轻呼出时，应念住：“我呼出短气。”
再者，修行者吸气时应念住：“我吸气并感受一切身上的活动。”呼气时应念住：“我呼气并感受一切身上的活动。”又，吸气时应念住：“我吸气并镇静一切身上的活动。”呼气时应念住：“我呼气并镇静一切身上的活动。”

二月五日
污化了心念，众生被污化了；
净化了心念，众生被净化了。

二月四日
一个尚未能控制心念的修行者，若真的渴望解除一切束缚，并将此事当为切身大事来对待，那么，我认为仔细观察心念对他最有助益。

二月三日
布施食物时，施主布施了五样东西。那五样？即生命、美貌、快乐，力量与智慧。施主在现在与将来，亦能分享到生命、美貌、快乐、力量与智慧的特质。

二月二日
智者不与心怀恶念和妒意者为友，亦不与幸灾乐祸者为伍，真的，与恶者交往是罪恶的。
智者，应与满怀信心、和蔼、聪慧者为友，亦与知识渊博者为伍，真的，与善者交往是幸福的。

二月一日
修行的目的不在取得名利带来的好处、德行带来的好处、禅定带来的好处、知识与眼光带来的好处，而是取得心灵上真正的解脱，这才是圣洁生活的真正目标与终点。

佛陀法语一月

2007-01-04T23:15:00.000-08:00

佛陀法语

一月卅一日
不造恶业，
力行善事，
净化心念，
这是诸佛的教诲。

不轻视、伤害他人，
严守僧团纪律，
饮食要适量，居处幽僻，
专心修习禅定，
这是诸佛的教诲。

故，修习慈悲观，
应是为自己与他人，
大家应满怀爱心，
这是诸佛的教诲。

一月卅日
从三样东西我们可以辨认出谁是智者。哪三样？他能看清缺点，当看到缺点时，他会尽力纠正，当其他人承认缺点时，他会原谅那人。

一月廿九日
一堆鲜花，
可以编成许多花环；
同样的，一个人，
可以成就许多善业。

一月廿八日
想要告诫他人时，应先自我反省：“我是否在修习身体和语言上的清静？我是否已完美无缺、纤细无遗地修成了身体和语言上的清净呢？这些素质素质是否已在我身上显露出来呢？”若答案是否定的，他人必定会说：“去修习你自己的德行和语言吧！”
再者，想要告诫他人时，应先自我反省：“我是否已修成了友善之心，对同修者是否不存任何恶念？这些素质植根在我身上了吗？”若答案是否定的，他人必定会说：“去修习你自己的友善之心吧！”

一月廿七日
清盆大雨由天而降，雨水流入沟渠，沟渠涨满之后，便流入窪地；窪地涨满之后，便流入陷坑，再流入小池、大池、湖泊、小溪、小河与大海。同样的，圣洁的弟子具备了对佛陀、佛法、僧团的坚定信心，具备了圣者所喜爱的德行，凭借这些条件，他能像不断向前冲流的雨水一样，最终会到达彼岸，断除一切烦恼。

一月廿五日
我们可以以三种素质辨认出谁是正信者。哪三种？他渴望会见有德之士；他渴望听闻佛法，他并不吝啬，为人慷慨、廉洁、乐于布施、乐于助人，乐于与他人分享财物。

一月廿四日
本无过失者，
与恶人为伍，
会被人怀疑行恶，
名誉也因此受损。

一个人受朋友与领导者影响，
在耳濡目染，潜移默化之下，
变得与他们一般样。

被跟随者与跟随者相似，
被触动者与触动者相似，
一支涂了毒的箭，
触动了未涂毒药的箭，
结果全被沾染了毒药。

正直者不愿被污染，
不与愚人为伍。

若将腐鱼片串于“孤沙”草上，
那草迅速染上臭味，
与愚者相伴，
结果也是一样。

若将乳香包于普通叶子，
那叶子亦迅速染上香味，
与智者相伴，
结果也是一样。
谨记叶子之例，
并了解其结果，
人应与智者为伍，
绝不与愚者为伴。

一月廿三日
凭借四种素质，聪明智，德高望重的人过著踏实、有活力、无过失、不被智者责备的日子。哪四种素质？清净身业、口业、意业及感恩图报。

一月廿二日
修持佛法者，
应戒酒及劝勉他人戒酒，
应知道酒会令人迷醉。愚者因迷醉而造恶业，
并且导致他人疏忽大意，
故，这祸根应闪避，
这愚行只为愚人所爱。

一月廿一日
当一个犯了五戒的愚人坐在大会堂里，大街上或十字路口，听到别人议论他，他必定寻思：“这些人在议论著我，因为我做了这些事。”这是那愚人此时此地所感受到第一类苦恼与沮丧。

当愚人见到国王抓拿及处罚小偷或犯人时，他必定寻思：“这国王正在处罚这犯人而我也做了这件事，如果被国王知道了，也必定会处罚我！”这是愚人此时此刻所感受到的第二种苦恼与沮丧。

当愚人坐在椅子上或躺在床上或睡在地上，以往在身、口、意上所犯的错必定笼罩著他，就有如夜幕低垂时，山峰的阴影必定笼罩大地一般。这时愚人不禁寻思：“我过去不曾行善，也不曾积德，面对可怕事物，也不曾找到避难处。我会到专为不行善，只行恶的人而设的地方。”于是这愚人悲伤、恸哭、捶胸顿足、神志不清。这是愚人此时此地所感受的第三种苦恼与沮丧。

一月廿日
有十样东西能滋养十样人们所渴望、喜爱、陶醉而又难以得到的东西。那十样？精力与努力滋养了财富；华丽的衣服，精雅的装饰滋养了美貌；有规律的生活滋养了健康；结交善友滋养了德行、抑制感官之欲滋养了圣洁生活。摒弃争执滋养了友谊、反复温习滋养了渊博知识、多听多问滋养了智慧，学习与检查滋养了对教诲的了解、正当的生活滋养了往生天道的机会。

一月十九日
世上有四种人。哪四种？一种是不关注个人或他人利益的人，一种是只关注他人而不在乎个人利益的人，另一种是只关注个人而不在乎他人利益的人，还有一种是既关注个人也关注他人利益的人。

不关注个人或他人利益的人有如火葬柴堆中的一根柴，中间搽了粪而两边著了火，既不能当村民的燃料，又不能充当森林中的树木。只关注他人而不关注个人利益的人比前者卓越、高超一些。只关注个人而不关注他人利益的人会更卓越、更高超。能同时关注个人与他人利益的人则是四种类别之首领：是最佳、最高和最至上的。

就有如从牛身上取得牛乳，从牛乳中提炼出乳酪，从乳酪中提炼出酥油，再从酥油的上层撇取精华，就可说是四种类别中最好的一类了。同样的，能关注个人与他人利益的人是四种类别之首，是最佳、最佳、最高、最至上的。

一月十八日
有智慧、守纪律、
善良、聪明、
谦虚、不高傲，
这种人获得他人的尊重。

清晨早起，蔑视怠惰、
争吵时刻能平心静气，
德行圆满、行事灵巧，
这种人获得他人的尊敬。

广结朋友、珍惜友谊、
善气迎人、福泽共享，
是个向导、哲人、益友，
这种人获得他人的尊敬。

慷慨解囊、言语温文、
积极行善、一视同仁，
这种人获得他人的尊敬。

一月十七日
在家人能从间或性的感官享受中得到四种快乐。哪四种呢？有物权之乐、有财富之乐、无债务之乐和无过失之乐。

何谓有物权之乐？在家人通过自身的努力与血汗，正当合法地挣得财富，想到这一点时，他就觉得快乐和满足。

何谓有财富之乐？在家人以正当、合法的途径赚得财富，并用它来行善，想到这一点时，他就觉得快乐和满足。

何谓无债务之乐？在家人不欠他人大、小债务，想到这一点时，他就觉得快乐和满足。

何谓无过失之快乐？圣洁的弟子，在身体、语言、思想上都清净无过失，想到这一点时，他就觉得快乐和满足。

一月十六日
贪所应受的责怪较轻，然而，要纠正它为时较慢，
瞋所应受的责怪较重，然而，要纠正它为时较快，
痴所应受的责怪较重，然而，要纠正它为时较慢。

一月十五日
修习什么佛法才会给自己带来莫大好处？关于这点，圣洁弟子会自我反省：“我珍惜生命，不愿死去；我喜好享乐，憎恨痛苦，我不愿意被他人杀害；同样的，他人也不愿意被我杀害。因为凡是我觉得不愉快的，他人也一定觉得不愉快，我又怎能把不愉快之事加诸在他人身上呢？”如此反省，就能促使人戒杀、劝勉他人戒杀、赞扬戒杀的行径。

圣洁弟子会再次自我反省：“如果我的东西被别人盗取，我会不愉快；同样的，如果我盗取了他人的东西，他们一定不愉快，因为凡是我觉得不愉快的，他人也一定觉得不愉快，那我又怎能将不愉快之事加诸于他人身上呢？”如此反省就能使人戒偷盗、劝勉他人戒偷盗、赞扬戒偷盗的行径。

圣洁弟子再次反省：“如果别人奸污我的伴侣，我会不愉快。同样的，如果我去奸污他人的伴侣，他们也一定觉得不愉快，因为凡是我觉得不愉快的，他人也一定觉得不愉快，那我怎能将不愉快之事加诸于他人身上呢？”如此反省就能促使人戒邪淫、劝勉他人戒邪淫、赞扬戒邪淫的行径。

圣洁弟子再次自我反省：“如果别人通过撒谎来破坏我的利益，我会不愉快。同样的，我通过撒谎来破坏他人的利益，他人也一定不高兴，因为凡是我觉得不愉快的，他人也一定觉得不愉快，那我又怎能将不愉快之事加诸于他人身上呢？”如此反省就能促使人戒撒谎，赞扬戒撒谎的行径。

圣洁弟子又进一步反省：“如果别人通过搬弄是非、挑拨离间来破坏我与朋友的感情，或者咒骂我，以无聊无意义的话来扰乱我的心，我会不愉快。同样的，如果我如此对待他人，他们也一定不愉快；因为我觉得不愉快之事，他人也一定觉得不愉快，那我又怎能将不愉快之事加诸于他人身上呢？”如此反省，就能促使人戒搬弄是非、戒咒骂、戒绮语，劝勉他人戒搬弄是非、戒咒骂、戒绮语，赞扬戒咒骂、戒绮语的行径。

一月十四日
摩诃利（Mahāli）问世尊：“世尊，造恶业的原因是什么？”
“贪、嗔、痴、不专注和邪恶，这些都是造恶的原因。”
“世尊，造善业的原因又是什么？”
“慷慨、慈爱、智慧、专注和正念，这些都是造善业的原因。”

一月十三日
如果众生都像我一样了解布施的功德，那么‘吝啬’的污点就不会缠住或逗留在心中。在应用事物时，如果没有与他人分享，他们就不会感到享受。即使是最后的一点食物，如果不与他人分享，他们也不会感到享受。

一月十二日
广阔的海洋只有一种滋味 --- 咸的滋味。
我的教义也只有一种滋味 --- 自由的滋味。

一月十一日
凡不能促使人迈向割舍、放弃、镇定、寂静、高深知识、觉悟或证入涅磐的教义，你可肯定它不是佛法、戒律，不是佛陀的教诲。只有能促使人迈向割舍、放弃、镇定、寂静、高深知识、觉悟或证入涅磐的教义，你才可肯定它是佛法、戒律，是佛陀的教义。

一月十日
抛向天空的一把泥土，
肯定会坠回大地；
至上的佛陀的教诲，
是同样肯定与可靠的。

黑夜消失后，
太阳肯定会升起；
至上的佛陀的教诲，
是同样肯定与可靠的。
雄狮步出洞穴时，
肯定会吼叫一声；
至上的佛陀的教诲，
是同样肯定与可靠的。

一月九日
“我将为你讲述八正道；为你分析八正道。我这就讲，请仔细听。何谓八正道？八正道就是：正见、正思维、正语、正业、正命、正精进、正念和正定。
何谓正见？正见即正确了解人生的痛苦、痛苦的根源、痛苦的断灭以及断灭的方法。
何谓正思维？正思维即离欲、慈悲、助人的思维。
何谓正语？正语即不说谎、不搬弄是非、不恶口和不绮语。
何谓正业？正业即不杀生、不偷盗、不邪淫。
何谓正命？正命即放弃不正当职业，以正当职业谋生。
何谓正精进？正精进即兴起，扬善去恶的念头，做出努力，集中并引导心念去制止恶念的滋生、断灭已升起的恶念，培育未升起的善念以及促进已升起的善念，使它全面发展，达至圆满。
何谓正念？正念即保持清醒，时刻关注自己的行为、感受、思想、心念，以便制止世间的一切诱惑与嫌恶。
何谓正定？正定即修习四禅定。

一月八日
没有了日月，也就没有了光亮，没有光芒，只有无明；世上也没有昼夜、年月和四季之分。但当日月形成后，便能发射光亮、光芒，驱走黑暗、无明；世上便有昼夜、年月、四季之分了。
一样的，当至上、彻底了悟的如来未到来之前，世上也没有光亮、没有光芒；只有黑暗，只有无明；人间也没有关于四圣谛的宣言、教义、解说、推动、开放、分析及阐述。当至上的、彻底了悟的如来到来后，世上便有了光芒、光亮，驱走黑暗、无明；人间也有了关于四圣谛的宣言、教义、解说、推动、开放、分析及阐述。

一月七日
被惧怕所驱动的人，
来到了神圣的山丘，
森林与树丛中，
来到了神圣的灵树与灵庙前。
然而它们皆非安全之避难所，
皆非最佳之皈依处，
不是去了那儿，
苦难便能解除。

然则谁若以佛，法，僧为皈依处，
谁便得以启发智慧，
了悟四圣谛；苦（苦谛），
苦的来源（集谛），
苦的断灭（灭谛），
灭苦之八正道（道谛）。
这是安全的庇护所，
是最佳之皈依处；
到此处求庇护的人，
能摆脱所有痛苦。

一月六日
世尊问：“镜子之作用何在？”
罗睺罗答：“在于反映，世尊。”
“既然如此，在造任何身业，口业，意业之前应反复思考。”

一月五日
在个人德行的修习法方面，佛陀的教学法是无以伦比的。一个人必须忠诚，不欺骗，不唠叨，不多嘴，不搬弄是非，不轻视他人，不汲汲谋求增加利益。他应严守感官，适量进食，促进和平，提高警惕，积极行动，孜孜不倦。他应修习禅定，念念分明，言语庄重，循序渐进，意志坚定，明白事理。不渴求感官欲乐，只保持正念，谨慎。这是个人德行的无上教诲。世尊在这方面已大彻大悟，没有其他修道者或婆罗门比世尊更了解德行。

一月四日
一个对佛陀的教诲有信心，并能将教诲纳入日常生活中的信徒，他的想法是：“导师是教主，我是修习者。教主无所不知，我则不然。”一个对佛陀的教诲有信心，并能将教诲纳入日常生活中的信徒，导师的教诲将会不断地帮助他茁壮成长，发挥力量，对他而言：“只要能争取到人力所能达到的，就算我的皮，骨，腱都萎缩了，肌肉都干巴了，我也在所不惜。”一个对佛陀的教诲有信心，并能将教诲纳入日常生活中的信徒，即在此时此刻拥有湮博的知识或如果有轮迴的业力，就会投生在“不还”阶段。

一月三日
永生之门已开启，有所听闻者都满怀信心地做出反应。

一月二日
“假设大地被水覆盖了，有一人将一副穿有一个洞的牛轭（牛马等拉东西时架在脖子上的器具）抛入水中。牛轭随风四处漂流。再假设每一百年中，有一只瞎了眼的海龟浮出水面，那么，依你猜测，这只每隔百年才浮出水面的海龟的头部伸入轭上的洞孔的机会有多少？”“世尊，那是微乎其微的。”“是的！人能出世为人的机会也同样是微乎其微；彻底了悟的如来住世的机会也同样是微乎其微；佛法与如来的戒律能在世间教授也同样是微乎其微。你既然已出世为人，如来又已到世间并教导佛法，你就应该力求了悟四圣谛。

一月一日
在缺乏好导师的情况下，应该依据佛法来修习。佛法是确实的。正确的修习将带给你永久的快乐与幸福。

2007-01-01T01:17:00.000-08:00

回看2006年三月份贴上的佛陀法语，一月份还没完成的倒可以现在回贴。然后摘录了二月份及三月的一部分后，这本书就被我不定时不逐日的摘录完毕了。虽然是逐日的短短几句话，却一直是我日日翻阅及时时思考的法语。完整的经典其实可以自Tipitaka的Sutta Pitaka 部分找着。我其实一直很想footnote每日的法语来自哪部经那段的，可是常常有心无力（其实是不够精进）而无法如预期如想象中的完成。
2006年时我尽量于每星期日上MBMC conducted 的 Dhamma Classes，并且于十一月参加了SBS第一次举办的Closer to Reality Dhamma Vinaya Seminar (CRDS) . 这个seminar非常适合对教导佛法有兴趣的出家人或在家居士（佛教徒），至于我缘何被选上加入这seminar是因为reflection这个部落。由此我更觉察自己对佛教经典的学习不力之处，奈何生活作息时间被许多的活动分割切成了许多段落。这么说更惭愧于自己对时间分配的选择了。哎!
所以今年，除了Dhamma Classes，我还打算参加两周一次的Dhamma Discussion Group。并且也希望可以把讨论的经典及见解贴在部落上让大家也受益一番。

May all the readers here be well and happy
and have a Happy New Year

Be Present

2006-12-12T07:26:00.000-08:00

Wherever you are, whatever you're doing, whenever you can…

BE PRESENT
Aggacitta Bhikkhu

The Buddha taught satipaţţhāna to human beings for the ultimate aim of purification, as the way to overcome physical pain and mental defilements. ‘Satipatthana’ refers to the four establishments (paţţhāna) of mindfulness (sati) : remembering to repeatedly observe the body, feelings, mind and dhammas (perceptible natural phenomena and how they work). This practice also brings along its attendant benefit of being focussed on activities of the present moment.

In several suttas the Buddha defined ‘sati’ as remembering. What is he telling us to remember? He is telling us to remember to observe the body as the body, feelings as feelings, the mind as the mind, dhammas as dhammas – in other words, watch the body,etc. in order to realise that is just body, etc. : not ' I ', ‘mine’ or ‘my self’. The body is composed of sensations that we can directly feel. Be aware of the body sensations which are present all the time. Thus the Buddha repeatedly advised, “in bending or stretching the arm, etc,one does so with full awareness (sampajānakārī) . ” ‘Sati’ therefore is not awareness, but rather a reminder to be aware.

The five senses can take in only present objects. On the other hand the mind can take in past, present and future objects as well as time-free objects such as ideas, abstractions and fantasies. Most times when we are engaged in our daily activities – moving around, writing at the desk, washing dishes, etc – it is difficult to remember to be aware and to go back to the body. But it is a good too to use mindfulness of the body as an anchor, to ground one in the present moment. The moment you are aware that you are thinking, note the thought, let it go and bring the mind back to the body.

Uncovering Layers of Past Conditioning

It is good to ask yourself, every now and then, “Where is my mind?”If it is not with the five senses –seeing , hearing, smelling, tasting, touching – then it is thinking. Check how it moves and behaves. As the Buddha said (in SN47:35), “a bhikkhu exercise full awareness by being aware of feelings, thoughts and perceptions as they arise, persist and disappear.” If you are skillful in watching the mind, then you will not get caught up in thoughts and emotions. When you do this, you become more focussed on what you are presently doing, and you can be aware of the many layers of conditioning that cause thoughts and emotions to arise.

During a recent Introduction to Monkhood Programme conducted in Sasanarakkha Buddhist Sanctuary (SBS), one of the participants put into practice what I had taught about mindfulness of ongoing activities. He petted one of the cats we have there, trying to be mindful, then went to wash his hands. At that moment, it struck him that the cause for his habitual act of washing his hands after touching a cat – although he was not deliberately thinking about it then – was because his mother had inculcated this in him when he was a child. He had an insight into the conditioning that brought about the automatic response of washing his hands after touching a cat.

Most, if not all, of our behaviour patterns are the products of past conditioning. Like robot we automatically react to situations according to such conditioning can be the root of certain bad habits. If we can see such conditioning, then we have a chance to undo it. We can see the root causes of problems such as inexplicable inhibitions, phobias and grudges. We can be our own psychotherapist--- watch our mind, see the conditioning that brings about such negativity and we can overcome them.

Track the Mind and Experience Not-self (Anattā)

The mind is a busybody. If you watch it, you can see how it moves from the eye, to the ear, etc. to thoughts commenting on almost every little things that you can perceive through the senses. It seems to be engaged in multitasking., but it is not . The mind is just moving very fast from object. See how it moves and behaves and how thoughts arise. This is how we can learn to be focused on what we are doing in the present.

It is good practice to see how the mind works. While walking to your workplace or the washroom ask yourself as you walk, “Where is my mind?” If it is not with the five senses, particularly being aware of the movements of your limbs, it must be lost in thought. Then bring your mind back to the five senses – be aware of what you hear, see, smell as well as tactile sensations that can be felt while walking. If you want to be in the present moment, come back to the five senses.

Being a busybody, the mind will be pulled to whichever sense object that is dominant. Each sense is constantly trying to overpower the others to get the attention of the mind. If you just let it go, the mind will be taken over by the sense and it will respond with attachment, greed, lust, dislike, disappointment, etc. The moment you are aware of this, bring the mind back to the body.

However, there is a note of caution here. When we are aware of unwholesome thoughts we tend to either indulge in them or feel guilty about them. It is important to bear in mind that the practice of mindfulness involves disengaging oneself from those thoughts and observing them objectively. Any reactions to those thoughts are also mental states that should be noted. In order to prevent further reactions to all those thoughts, you must immediately bring the mind back to the body.

As you continually try to watch your thoughts and emotions, one of the first insights that will dawn upon you is how fleeting and unruly the mind is. It really makes you wonder, “Who am I?” If you can clearly see how thoughts and emotions arise due to various specific conditions you will begin to have a greater understanding of what the Buddha meant by ‘not-self’ (anattā). You experience them as a flux of transient phenomena which are discrete yet causally related. Now the seeming solidity of your self-image (or ego) begins to melt. You can watch them as an external observer, without identifying with them. Then even the ‘observer’ can be seen as discrete moments of awareness that arise and disappear due to specific conditioning. This can be very liberating, as we normally identify our thoughts, emotions and awareness with our ‘self”.

Be Present

In your daily life it is hardly possible to do vipassanāas practised during an intensive meditation retreat. You must learn to apply what you have learnt in an intensive meditation retreat to life in the outside world. A retreat is a simulated environment, where you are spoon-fed. Less then 1%of your lifetime is spent in retreat – the rest of time you are in the ‘real’ world. In real life, do not expect spectacular insights like what you can experience in a retreat. Do not think that the practice of satipatthana is confined only to retreats and that when you are in the outside world, you cannot be mindful.

On the contrary, I’d like to stress that the four satipatthanas are very, very important at any time that you remember to practise them. They help you to be in the present moment, to be fully aware of your daily activities, no matter how mundane they may be. It is especially useful to watch your mind states as they respond to stimuli at the sense doors. Then you can clearly see how your thoughts and emotions are conditioned into existence, thus loosening your ‘sub-conscious’ attachment to the illusory ego. And the less attached you are to the ego, the greater will be your clarity of mind in responding to whatever is required of you at that moment.

In 2004 we had a camp in SBS for some university students and a former biology lecturer said that more than 80% of the energy we use up is mental energy. Thinking causes tremendous mental energy to be burnt up. Manual workers, after a hard day’s work under the scorching sun may not feel as burnt out as a white collar worker who has spent his day working his brain power at his desk in an air-conditioned room. But a good practitioner of satipatthana, by significantly reducing discursive or verbal thinking, can actually conserve mental energy and therefore feel more energised.

So wherever you are, whatever you’re doing, whenever you can: be present, be clear, be energized!

~ the end~

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