No.390 - What are the roots of unskillful.

 

WHAT ARE THE ROOTS OF UNSKILLFUL

 

AKUSALAMULA SUTTA

 

“Mendicants, there are these three unskillful roots. What three? Greed, hate, and delusion.

 

Greed is a root of the unskillful. When a greedy person chooses to act by way of body, speech, or mind, that too is unskillful. When a greedy person, overcome by greed, causes another to suffer under a false pretext—by execution or imprisonment or confiscation or condemnation or banishment—thinking ‘I’m powerful, I want power’, that too is unskillful. And so these many bad, unskillful things are produced in them, born, sourced, originated, and conditioned by greed.

 

Hate is a root of the unskillful. When a hateful person chooses to act by way of body, speech, or mind, that too is unskillful. When a hateful person, overcome by hate, causes another to suffer under a false pretext—by execution or imprisonment or confiscation or condemnation or banishment—thinking ‘I’m powerful, I want power’, that too is unskillful. And so these many bad, unskillful things are produced in them, born, sourced, originated, and conditioned by hate.

 

Delusion is a root of the unskillful. When a deluded person chooses to act by way of body, speech, or mind, that too is unskillful. When a deluded person, overcome by delusion, causes another to suffer under a false pretext—by execution or imprisonment or confiscation or condemnation or banishment—thinking ‘I’m powerful, I want power’, that too is unskillful. And so these many bad, unskillful things are produced in them, born, sourced, originated, and conditioned by delusion. Such a person is said to have speech that’s ill-timed, false, meaningless, not in line with the teaching and training.

 

Why is this? This person causes another to suffer under a false pretext—by execution or imprisonment or confiscation or condemnation or banishment—thinking ‘I’m powerful, I want power’. So when someone makes a valid criticism, they’re scornful and admit nothing. When someone makes a baseless criticism, they make no effort to explain, ‘This is why that’s untrue, this is why that’s false.’ That’s why such a person is said to have speech that’s ill-timed, false, meaningless, not in line with the teaching and training.

 

Such a person—overcome with bad, unskillful qualities born of greed, hate, and delusion—suffers in the present life, with anguish, distress, and fever. And when the body breaks up, after death, they can expect to be reborn in a bad place.

 

Suppose a sal, axlewood, or boxwood tree was choked and engulfed by three camel’s foot creepers. It would fall to ruin and disaster. In the same way, such a person—overcome with bad, unskillful qualities born of greed, hate, and delusion—suffers in the present life, with anguish, distress, and fever. And when the body breaks up, after death, they can expect to be reborn in a bad place.

 

These are the three unskillful roots.

 

There are these three skillful roots. What three? Contentment, love, and understanding.

 

Contentment is a root of the skillful. When a contented person chooses to act by way of body, speech, or mind, that too is skillful. When a contented person, not overcome by greed, doesn’t cause another to suffer under a false pretext—by execution or imprisonment or confiscation or condemnation or banishment—thinking ‘I’m powerful, I want power’, that too is skillful. And so these many skillful things are produced in them, born, sourced, originated, and conditioned by contentment.

 

Love is a root of the skillful. When a loving person chooses to act by way of body, speech, or mind, that too is skillful. When a loving person, not overcome by hate, doesn’t cause another to suffer under a false pretext—by execution or imprisonment or confiscation or condemnation or banishment—thinking ‘I’m powerful, I want power’, that too is skillful. And so these many skillful things are produced in them, born, sourced, originated, and conditioned by love.

 

Understanding is a root of the skillful. When an understanding person chooses to act by way of body, speech, or mind, that too is skillful. When an understanding person, not overcome by delusion, doesn’t cause another to suffer under a false pretext—by execution or imprisonment or confiscation or condemnation or banishment—thinking ‘I’m powerful, I want power’, that too is skillful. And so these many skillful things are produced in them, born, sourced, originated, and conditioned by understanding. Such a person is said to have speech that’s well-timed, true, meaningful, in line with the teaching and training.

 

Why is this? This person doesn’t cause another to suffer under a false pretext—by execution or imprisonment or confiscation or condemnation or banishment—thinking ‘I’m powerful, I want power’. So when someone makes a valid criticism, they admit it and aren’t scornful. When someone makes a baseless criticism, they make an effort to explain, ‘This is why that’s untrue, this is why that’s false.’ That’s why such a person is said to have speech that’s well-timed, true, meaningful, in line with the teaching and training.

 

For such a person, bad unskillful qualities born of greed, hate, and delusion are cut off at the root, made like a palm stump, obliterated, and unable to arise in the future. In the present life they’re happy, free of anguish, distress, and fever, and they’re also extinguished in the present life.

 

Suppose a sal, axlewood, or boxwood tree was choked and engulfed by three camel’s foot creepers. Then along comes a person with a spade and basket. They’d cut the creeper out by the roots, dig them up, and pull them out, down to the fibers and stems. Then they’d split the creeper apart, cut up the parts, and chop it into splinters. They’d dry the splinters in the wind and sun, burn them with fire, and reduce them to ashes. Then they’d sweep away the ashes in a strong wind, or float them away down a swift stream. In the same way, for such a person, bad unskillful qualities born of greed, hate, and delusion are cut off at the root, made like a palm stump, obliterated, and unable to arise in the future. In the present life they’re happy, free of anguish, distress, and fever, and they’re also extinguished in the present life.

 

These are the three skillful roots.”

No.389 - The songs of Milarepa

 

The songs of Milarepa

 

High up in the desolate mountains,

resides the great yogis,

spitting at the face of name and fame,

their hearts filled with true renunciation.

They consider this one life as truly rare and precious,

an opportunity to be used wisely,

to practice the dharma beyond mere words.

Their minds not being fettered by plans and schemes,

upon which joyful discipline is naturally maintained.

Constantly thinking about the sufferings of beings,

they are said to cry their hearts out day and night.

From such true devotion and genuine compassion,

the ultimate wisdom is borne.

The union of primordial space and innate wisdom,

The wisdom that is embodiment of nature of everything,

the wisdom in which self and other dissolves,

the wisdom stopping the cycle of birth and death.

The glories and riches of great yogis,

are said to be beyond comprehension by likes of me.

They might happily prefer the life of a destitute,

a lowly servant or a beggar,

or anything that maximises the benefit,

for they can merge into the ways of the world soo well.

As I was told.

If we might meet a yogi, he will be the most ordinary,

and they can be anywhere, in any forms.

We might never know.

We can't know.

For we even don't know

ourselves.

No.388 - The principle of Conditional Causality

 

The principle of Conditional Causality

 

 

The principle of Conditional Causality is that all conditioned things arise from a cause (or causes) and, with the cessation of that cause (or causes), they also cease.

 

The Buddha’s profound insight into this principle, as expressed in the arising and ceasing of unsatisfactoriness, was instrumental in his awakening, and therefore claims a pre-eminent position within the Buddha’s dispensation.

 

Understanding the principle of Conditional Causality enabled the Buddha to penetrate to the process oriented nature of reality, and once the process of conditioned suffering was understood, the path to liberation became clear.

 

The significance of Conditional Causality is that it shows that everything (except Nibbāna) is essentially the product of an interdependent matrix of dependently-arisen phenomena without any unique or autonomous ‘thing-ness’.

 

While our ignorance-conditioned, object oriented knowing focusses upon the ‘things’ of reality, in truth, this is a false perspective, which gives rise to distorted perceptions and deluded views of reality. Thus, we are unable to ‘see things as they really are’.

 

To free us from this delusion, the Buddha explains a ‘process-oriented view’ of reality in contrast to our usual ‘object-oriented view’ of reality. When we see things as they really are, there are no ‘solid objects’ (only flowing processes), and thus, ultimately, no longer any stable ground for subjective self-affirmation.

 

Most importantly, from a practical point of view, Dependent Origination specifically describes the processes of how the suffering of human existence is conditionally created, how it persists and how it can cease. In its essence, it is the second and third of the Four Noble Truths – the arising of dukkha and the cessation of dukkha.

 

The Buddha stated that the teaching on Dependent Origination is profound and not easily understood (S.II,92), and likens the comprehending of it to the realization of the dhamma, which is equivalent to realizing full awakening:

 

"He who sees dependent arising sees the dhamma; he who sees the dhamma sees dependent arising."

 

—  Ajahn Thiradhammo, Beyond I-Making

—🌷🌷🌷—

No.387 - The three major constituents of dhamma

 

THE FOLLOWING THREE ARE THE MAJOR CONSTITUENTS OF DHAMMA:

 

1. Morality (sila)

 

The first constituent of Dhamma is morality, i.e. righteousness. Nearly all followers of various sects and doctrines prevailing during that time accepted the importance of morality.

 

when the Dhamma ambassadors of the Buddha set out on their journeys to spread his teachings and they first asked people to observe precepts of morality, there was no opposition to it from any quarter. These Dhamma ambassadors must have taught them that the thought of doing wholesome or unwholesome actions first arises in the mind. Then it gets manifested as deeds of speech and body. None of the wise men might have had any difficulty in accepting this truth also. For living a virtuous life, one has to certainly avoid committing misdeeds of body and speech. Although it is very necessary, it is very hard to free the mind from misdeeds.

 

It might not have been difficult for a common man of that time to understand that mind precedes all phenomena. All phenomena spring from mind. Mind matters most which is chief, and therefore everything is mind-made –  Mano-pubbangama dhamma, mano-settha, manomaya. It is necessary to purify the mind for purifying oneself. An action of speech or body performed with an impure mind is a misdeed, which harms one and also others. Similarly, an action performed with a pure mind is virtuous action beneficial to one and also to others. When the mind gets defiled the actions of body and speech also get defiled and their consequences cause suffering. As it is said –

 

“Manasa ce padutthena, bhasati va karoti va; Tato nam dukkhamanveti, cakkam'va vahato padam.”

 

-- If with an impure mind one performs any action of speech or body, then suffering follows that person as the cartwheel follows the foot of the draught animal. Similarly – When the mind is pure the actions of body and speech also become naturally pure and their results lead to happiness.

 

“Manasa ce pasannena, bhasati va karoti va; Tato nam sukhamanveti, chaya'va anapayini.”

 

-- If with a pure mind one performs any action of speech or body, then happiness follows that person as a shadow that never departs.

 

When these ambassadors of the Buddha taught people the way to become righteous by attaining control over their minds, then their actions of speech and body naturally became virtuous. Shadow that never departs.

 

2. Concentration of mind (Samadhi) –

 

It is necessary to attain control over mind for purifying one's actions of body and speech. When the mind is under control then only one can avoid committing misdeeds and tend to perform virtuous actions. For achieving concentration of mind observation of sila is a necessary condition.

 

Most of the Indians of those days gave importance to the attainment of control over mind and for this adopted several measures, some of which are still prevalent. For example-everyone has his own deity or god or goddess whom he reveres. He recites his or her name repeatedly so that he/she is pleased and makes his mind concentrated. However, this way of attaining concentration is not universal but sectarian because his/her god or goddess is not universally accepted by all.

 

The Dhamma sons of the Buddha did not seem to have created any controversy by contradicting such beliefs of the people. But, gradually this truth was established in their minds that one's liberation is in one's own hands. Instead of concentrating the mind and purifying it by taking support of anyone else, they must have realized that an individual is one's own master, who else can be his master? Atta hi attano natho, ko hi natho paro siya. They also must have realized that one's attaining good state or bad state is in one's own hands. -- Atta hi attano gati. Therefore, for improving one's condition, one has to make efforts at one's own level.

 

For attaining control over mind, the Dhamma ambassadors showed them the universal way. 'Keep on observing the flow of the normal breath coming in and going out naturally. As soon as the mind wanders away, bring it back to the awareness of the breath. No word should be repeated with the breath; no imaginary belief is to be combined with it. As the breath is coming in and going out naturally, just keep observing it as it is.'

 

Some people might have accepted this technique of self -reliance, while many might have given importance to the traditional way of achieving concentration. Those who took recourse to self -reliance in place of the traditional way might have turned to wisdom (Pañña).

 

3. Wisdom (Pañña) –

 

As one gets strengthened in the right concentration (samma samadhi) on the basis of normal, natural breath, one starts experiencing some sensation near the entrance of the nostrils. Then it starts spreading in the whole body. The truth which one thus realizes is due to one's own efforts. Therefore, it is not indirect knowledge. It is a knowledge gained through one's direct experience. Thus, it is called Prajña (wisdom – direct experiential knowledge).

 

As one worked more and more to develop concentration, one came to realize the three kinds of wisdom.

 

First is the 'heard wisdom' (srutmayi Pañña), which is the knowledge acquired by hearing from someone and accepting it with reverence.

 

Second is intellectual wisdom (Cintanamayi Pañña) which is gained by reflecting over what one has heard from others. When he finds it logical he accepts it. This is called intellectual knowledge gained at the intellectual level by reflection. But both of these are not wisdom in the right sense.

 

Third is 'experiential wisdom' (Bhavanamayi Pañña). This is right wisdom, which is the knowledge gained through one's own experience. Accepting something as true after hearing from others is not real knowledge. Nor reflecting over something found in a book as logical also is wisdom. The right wisdom is that knowledge which arises through one's own direct experience. It is not indirect knowledge, but it is one's own direct knowledge. Therefore, this is wisdom in the right sense.

 

*

To hear the Dhamma at the right time.

Everyone who has experienced a word of teaching that touched the heart at just the right moment knows what a precious gift this can be.

 

May all beings develop pure metta. May dhamma and metta vibrations grow and extend all over the universe. 🌷

 

Sadhu sadhu sadhu

No.386 - THE CAUSES OF DEPOPULATION

 

THE CAUSES OF DEPOPULATION

 

By Venerable Bhikkhu Bodhi.

 

Then a certain affluent brahmin approached the Blessed One … and said to him:

 

“Master Gotama, I have heard older brahmins who are aged, burdened with years, teachers of teachers, saying: ‘In the past this world was so thickly populated one would think there was no space between people. The villages, towns, and capital cities were so close that cocks could fly between them.’ Why is it, Master Gotama, that at present the number of people has declined, depopulation is seen, and villages, towns, cities, and districts have vanished?”

 

(1) “At present, brahmin, people are excited by illicit lust, overcome by unrighteous greed, afflicted by wrong Dhamma. As a result, they take up weapons and slay one another. Hence many people die. This is a reason why at present the number of people has declined, depopulation is seen, and villages, towns, cities, and districts have vanished.

 

(2) “Again, at present people are excited by illicit lust, overcome by unrighteous greed, afflicted by wrong Dhamma. When this happens, sufficient rain does not fall. As a result, there is a famine, a scarcity of grain; the crops become blighted and turn to straw. Hence many people die. This is another reason why at present the number of people has declined, depopulation is seen, and villages, towns, cities, and districts have vanished.

 

(3) “Again, at present people are excited by illicit lust, overcome by unrighteous greed, afflicted by wrong Dhamma. When this happens, the yakkhas release wild spirits. Hence many people die. This is yet another reason why at present the number of people has declined, depopulation is seen, and villages, towns, cities, and districts have vanished.”

 

“Excellent, Master Gotama! … Let Master Gotama consider me a lay follower who from today has gone for refuge for life.”

No.385 - My work is loving the world.

 

My work is loving the world.

Here the sunflowers, there the hummingbird — equal seekers of sweetness. Here the quickening yeast; there the blue plums.

Here the clam deep in the speckled sand.

Are my boots old? Is my coat torn? Am I no longer young and still not half-perfect? Let me keep my mind on what matters, which is my work,

which is mostly standing still and learning to be astonished.

The phoebe, the delphinium.

The sheep in the pasture, and the pasture. Which is mostly rejoicing, since all ingredients are here,

which is gratitude, to be given a mind and a heart and these body-clothes, a mouth with which to give shouts of joy to the moth and the wren, to the sleepy dug-up clam,

telling them all, over and over, how it is that we live forever.”

~Mary Oliver, “The Messenger”

No.384 - HOW TO CHECK & CORRECT OURSELVES

 

HOW TO CHECK & CORRECT OURSELVES

"What do you think, Rahula: What is a mirror for?"

 

"For reflection, sir."

 

"In the same way, Rahula, bodily actions, verbal actions, & mental actions are to be done with repeated reflection.

 

"Whenever you want to do a bodily action, you should reflect on it: 'This bodily action I want to do — would it lead to self-affliction, to the affliction of others, or to both? Would it be an unskillful bodily action, with painful consequences, painful results?' If, on reflection, you know that it would lead to self-affliction, to the affliction of others, or to both; it would be an unskillful bodily action with painful consequences, painful results, then any bodily action of that sort is absolutely unfit for you to do. But if on reflection you know that it would not cause affliction... it would be a skillful bodily action with pleasant consequences, pleasant results, then any bodily action of that sort is fit for you to do.

 

"While you are doing a bodily action, you should reflect on it: 'This bodily action I am doing — is it leading to self-affliction, to the affliction of others, or to both? Is it an unskillful bodily action, with painful consequences, painful results?' If, on reflection, you know that it is leading to self-affliction, to the affliction of others, or to both... you should give it up. But if on reflection you know that it is not... you may continue with it.

 

"Having done a bodily action, you should reflect on it: 'This bodily action I have done — did it lead to self-affliction, to the affliction of others, or to both? Was it an unskillful bodily action, with painful consequences, painful results?' If, on reflection, you know that it led to self-affliction, to the affliction of others, or to both; it was an unskillful bodily action with painful consequences, painful results, then you should confess it, reveal it, lay it open to the Teacher or to a knowledgeable companion in the holy life. Having confessed it... you should exercise restraint in the future. But if on reflection you know that it did not lead to affliction... it was a skillful bodily action with pleasant consequences, pleasant results, then you should stay mentally refreshed & joyful, training day & night in skillful mental qualities.

 

"Whenever you want to do a verbal action, you should reflect on it: 'This verbal action I want to do — would it lead to self-affliction, to the affliction of others, or to both? Would it be an unskillful verbal action, with painful consequences, painful results?' If, on reflection, you know that it would lead to self-affliction, to the affliction of others, or to both; it would be an unskillful verbal action with painful consequences, painful results, then any verbal action of that sort is absolutely unfit for you to do. But if on reflection you know that it would not cause affliction... it would be a skillful verbal action with pleasant consequences, pleasant results, then any verbal action of that sort is fit for you to do.

 

"While you are doing a verbal action, you should reflect on it: 'This verbal action I am doing — is it leading to self-affliction, to the affliction of others, or to both? Is it an unskillful verbal action, with painful consequences, painful results?' If, on reflection, you know that it is leading to self-affliction, to the affliction of others, or to both... you should give it up. But if on reflection you know that it is not... you may continue with it.

 

"Having done a verbal action, you should reflect on it: 'This verbal action I have done — did it lead to self-affliction, to the affliction of others, or to both? Was it an unskillful verbal action, with painful consequences, painful results?' If, on reflection, you know that it led to self-affliction, to the affliction of others, or to both; it was an unskillful verbal action with painful consequences, painful results, then you should confess it, reveal it, lay it open to the Teacher or to a knowledgeable companion in the holy life. Having confessed it... you should exercise restraint in the future. But if on reflection you know that it did not lead to affliction... it was a skillful verbal action with pleasant consequences, pleasant results, then you should stay mentally refreshed & joyful, training day & night in skillful mental qualities.

 

"Whenever you want to do a mental action, you should reflect on it: 'This mental action I want to do — would it lead to self-affliction, to the affliction of others, or to both? Would it be an unskillful mental action, with painful consequences, painful results?' If, on reflection, you know that it would lead to self-affliction, to the affliction of others, or to both; it would be an unskillful mental action with painful consequences, painful results, then any mental action of that sort is absolutely unfit for you to do. But if on reflection you know that it would not cause affliction... it would be a skillful mental action with pleasant consequences, pleasant results, then any mental action of that sort is fit for you to do.

 

"While you are doing a mental action, you should reflect on it: 'This mental action I am doing — is it leading to self-affliction, to the affliction of others, or to both? Is it an unskillful mental action, with painful consequences, painful results?' If, on reflection, you know that it is leading to self-affliction, to the affliction of others, or to both... you should give it up. But if on reflection you know that it is not... you may continue with it.

 

"Having done a mental action, you should reflect on it: 'This mental action I have done — did it lead to self-affliction, to the affliction of others, or to both? Was it an unskillful mental action, with painful consequences, painful results?' If, on reflection, you know that it led to self-affliction, to the affliction of others, or to both; it was an unskillful mental action with painful consequences, painful results, then you should feel distressed, ashamed, & disgusted with it. Feeling distressed, ashamed, & disgusted with it, you should exercise restraint in the future. But if on reflection you know that it did not lead to affliction... it was a skillful mental action with pleasant consequences, pleasant results, then you should stay mentally refreshed & joyful, training day & night in skillful mental qualities.

 

"Rahula, all those brahmans & contemplatives in the course of the past who purified their bodily actions, verbal actions, & mental actions, did it through repeated reflection on their bodily actions, verbal actions, & mental actions in just this way.

 

"All those brahmans & contemplatives in the course of the future who will purify their bodily actions, verbal actions, & mental actions, will do it through repeated reflection on their bodily actions, verbal actions, & mental actions in just this way.

 

"All those brahmans & contemplatives at present who purify their bodily actions, verbal actions, & mental actions, do it through repeated reflection on their bodily actions, verbal actions, & mental actions in just this way.

 

"Thus, Rahula, you should train yourself: 'I will purify my bodily actions through repeated reflection. I will purify my verbal actions through repeated reflection. I will purify my mental actions through repeated reflection.' That's how you should train yourself."

 

That is what the Blessed One said. Gratified, Ven. Rahula delighted in the Blessed One's words.

No.383- Goodness and Merits

 

Goodness and merit

Must be performed consistently

So that it constantly lives in the mind

And becomes the arom (object) of mind

The path of practice for the mind

Thus we will be able to see

The results of our goodness

 

Not wait until a person is going to die

Then invite the Buddhist monk to come

And start giving them blessings and precepts

Or tell them to recite Buddho

Or after they pass away

Tell them to start receiving the precepts

 

Actions like this are absolutely incorrect

Because the dying person’s citta

Is already confused and affected by vedana

[in this case, referring to unpleasant feelings]

How can they be ready to accept the precepts?

 

Only people who always observed the precepts

Will remember and keep them

Because they have always done so

Until it has become natural for their mind

 

Yet most people wait until they are near death

Before reminding them to keep the precepts

As for those who have already passed away

We don’t even need to discuss that

 

Luang Pu Waen Sujinno

Wat Doi Mae Pang, Chiang Mai

No.382 - What is Detachment

 

"What is Detachment?

 

Detachment is experiencing our feelings without allowing them to control us. We step back and look things objectively. We let go unnecessary things and accept what we cannot change. We detach from others' choices by knowing that their spiritual work is not ours to do. When we are not attached to things and people, we have strong Mindfulness to recognise the situations rather than just reacting and We step away from harmful cravings. Detachment is a deep breath of peace and patience in response to unexpected anger. We can listen without losing ourselves. With detachment, we see our mistakes honestly, make amends and start afresh. Detachment allows us to be in the world but not of it. It frees us to lead our lives with grace, peace and happiness. So, try not to attach to worldly things and let them flow naturally as they are...."

No.381 - The teachings of Ven Acariya Maha Boonwa

 

The teachings of Venerable Acariya Maha Boowa

 

"Most people do only what they feel like doing, failing to take into account the value of their human birth and the consequences of their actions. This makes it difficult for them to fully realize their human potential.

 

There's an old saying that someone is `not all there'. It refers to a basic lack of human potential arising from callous insensitivity to the fact that human beings possess intrinsic qualities that are superior to those of animals.

 

This attitude promotes such degrading behavior that some people end up damaged almost beyond repair an empty human shell lacking all intrinsic goodness. Even then, they are unaware of what has happened to them, or why.”

 

Venerable Ācariya Mun Bhuridatta Thera

A Spiritual Biography

 

By: Venerable Ācariya Mahā Boowa Ñānasampanno

Translated by: Bhikkhu Dick Silaratano

No.380 - Ajahn Suchart - “You need to be aware that the suffering that you experience has to do with your mind and not your physical body.”

 

The teachings of Ajahn Suchart

Tue, 18 Oct 2022

 

 

“You need to be aware that the suffering that you experience has to do with your mind and not your physical body.”

- - -

Question: Is there a boundary to an awareness of suffering (dukkha)? Does dukkha, itself, have boundaries and to what extent?

 

Than Ajahn: You need to be aware that the suffering that you experience has to do with your mind and not your physical body. For example, when your body is healthy with no ailments—eating and sleeping properly—and yet you still feel uneasy, that is the kind of discontentment of which you need to be aware. The dukkha that is in your mind entails any sense of dis-ease, worries, anxiety, and agitation.

 

You also need to be aware that the dukkha, which is in your mind, comes from your own craving. It is your craving for things to be in a certain way and when things don't go according to your wishes, you feel agitated and uneasy.

 

Such discontentment, or dukkha, needs to be addressed on a mental level. It is to see to the root cause—your craving. For instance, you shouldn't crave to fix or change someone else. You get upset when they don't act according to your wishes. If you want to cure your discontentment, you shouldn't try to fix or change them. Don't criticise or force them to act according to your wishes. You instead should quell your own craving: take into consideration that whoever upsets you doesn't belong to you (anatta)—not within your command nor under your control to do or act as you wish them to.

 

To rid yourself of your own dis-ease is to put an end to your own desires for others to be in a certain way. Such are the boundaries of being aware of your own suffering. It is to know that the suffering comes from your own craving and desire; it has only to do with your mind and not with your body.

 

Physical suffering—the sickness and pain of your body—may also be the cause of your mental agitation. For instance, when you're ill, your longing to get well or fear of not recovering and death are all considered 'cravings'. Your longings for your body to not suffer, to recover, and to not die all give rise to your discontentment.

 

You may be able to address the issue temporarily on a physical level. For example, seeing a doctor when you're ill will cure your dis-ease temporarily. But you'll get all upset again when the sickness reoccurs.

 

You need to address the issue in your mind if you want to cure your suffering permanently. It is to curb your mental craving of wanting your body not to get sick. You have to accept the reality: your body is always prone to illnesses and will die one day—no one can prevent the inevitable.

 

If you can rid yourself of your desires to not get ill or die, you'll then be permanently free from your suffering and discontent related to your health and sickness. You won't suffer no matter how often you may be subjected to illnesses—your mind won't be troubled or affected.

 

This is how to address the issue—to cure the craving in one's heart and mind and not the suffering of one's body. The physical suffering is rather trivial. What really matter are the dukkha in your mind and its causes: craving not to age, not to get ill, and not to die. Your ageing, illnesses (whether you recover or not), and death will not bother or matter to you in any way once you've addressed the root cause.

 

“Essential Teachings.”

 

By Ajahn Suchart Abhijāto

www.phrasuchart.com

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

No.379 - The Story of Luang Pu Sangwan

 

The Story of Luang Pu Sangwan

 

Luang Pu Sangwan is a remarkable monk, reputed to be the pride and jewel of Suphanburi. Even the great Luang Ta Maha Bua commended him for his resolute Dhamma practice and spiritual achievements.

 

Furthermore, he was also karmically and spiritually linked to the famous Mae Chee Boon Ruean. Both LP Sangwan and Mae Chee Boon Ruean often praised each other, with LP Sangwan telling his female devotees that women could attain arahantship just like Mae Chee Boon Ruean did (ปกิณกธรรม, LP Sangwan). Mae Chee Boon Ruean was a good example that gender did not limit women from enlightenment. On the other hand, Mae Chee Boon Ruean said that LP Sangwan was her elder brother in a previous life, which explained their close relationship in the current. According to พุฒินิพพานบันทึกธรรม of Mae Chee Boon Ruean, they had met many times in the past.

 

This is his story, as provided by various sources on the web, possibly originating from Mae Chee Brigitte.

 

Luang Puu Sangwan Khemako, birth name Sangwan Janrueang, was born on a Monday in March 1916 (the Year of the Big Snake) in Nong Pak Nak village, Supanburi Province.  His father’s name was Mr. Huang and his mother’s Mrs. Wat. 

 

All the members in his family were rice farmers.  He ordained as a monk for the first time at the age of 20.  However, after 3 months, he was only able to recite two chanting verses because of his inability to read.  So he disrobed and returned to farming.

 

In 1941, at the age of 25, he married Miss Bang.  Not long afterwards he became ill and could not work in the rice fields.  So his wife assumed the task of working in the rice fields while Luang Puu took over the task of preparing the food.

 

Luang Puu had endured much suffering due to a numbness disease that lasted two years. During that time he started to meditate with instruction from Mae Chi (Nun) Jintana, a follower of Luang Phor Sot at Wat Pak Nam, Phasicharoen, Bangkok.  He meditated by following the changing conditions of his body and mind until he was able to free himself from the sickness that continually plagued him.

 

Later on there was a time when Mrs. Bang had become ill.  Luang Puu helped take care of her much in the same manner as any ordinary husband would care for a sick and weak spouse.   Mrs. Bang couldn’t look after herself and she wasn’t bathed for some time.  So when he did bathe her, as he poured water over her head, the water began to evaporate and a foul-smelling vapor emitted forth.  He began to have the highest compassion in that the bodies of all people are not pleasant, are nests of disease, and are the causes of suffering.

 

On another occasion, while Luang Puu walked past a large mirror that reflected a woman’s body, he saw her skeleton instead of her body.  He realized that the body was always to be the best meditation teacher and as he practiced the knowledge arose in him of the conditions and causes of his mind and body, i.e. “self”.  This allowed him to see the danger in all mental formations, particularly with his attachment to wife and family, and what manifested was a letting go of being bound to them.  So Luang Puu told his wife of his unshakeable intention to follow the Dhamma-Vinaya of Lord Buddha for the complete cessation of suffering.

 

On the 25th of April 1951, at 2:45 in the afternoon, he ordained for the second time at Wat Nang Buat, Supanburi Province.  Most Venerable Pra Kru Khaek was his preceptor.  He received the Pali name “Khemako” [abode of tranquility].  In ordaining this time, Luang Puu intended to meditate and develop his mind by using strict training practices.  He lived in the cemetery section of a forest temple named Wat Ban Tueng for 6 rainy seasons and was the disciple of Luang Phor Maha Thong Sobhano.

 

At Wat Ban Tueng he observed the following selected tudong (wandering) practices:

 

Live in a cemetery daily.

Go on alms round every day without fail.

Eat only one meal per day.

Not to accept any food after eating.

Possess and use only a basic set of three robes daily.

 

Eventually he had to leave Wat Ban Tueng because of ‘appropriate improvements’ that had been made to the cemetery (it had been cleared out).  So Luang Puu traveled to Wat Tung Samakkidhamm, located in the village of his birth, in order to please his parents and the laity who had invited him to stay there.  Although Luang Puu had left the cemetery, he didn’t forsake his practice – not even a little bit.  When we speak of this, we should reflect upon his words “meditators cannot discard their practice until they have taken their last breath”.  He himself was an example of this.  When he came to stay at Wat Tung he hoped to have the opportunity for solitary practice in order to progress smoothly in his meditation.

 

One day Luang Puu and others were meditating in an old temple building.  Now because he was from this village, it was natural that some villagers wanted to test and to annoy him though for what reasons he didn’t know.  One such male villager saw Luang Puu sitting in meditation and then took hold of his body and turned him as if he was sitting in a barber’s chair.  Luang Puu recounted that he never felt angry toward that person, both at that moment and subsequently.  He had stated, “A mind without anger naturally leads to happiness.  Anger is akin to a spear that pierces a creature.  So when an anger-less mind arises in one, where is it?  It rests in bliss”.  We assert that Luang Puu was a person who resided in the Dhamma and who possessed such a genuine happiness.

 

When Luang Puu first began to propagate the Dhamma, he faced many obstacles because most villagers didn’t understand his teachings.  Some even committed unwholesome acts against him and obstructed all forms of propagation.  He used to remark that one should work on behalf of Buddhist teachings; on behalf of the Buddha, the Dhamma, and the Sangha.  Luang Puu never abandoned his Dhamma work and although he literally “turned the Wheel of Dhamma” by propagating alone, he never became frustrated.

 

In the end, Luang Puu had the ability to overcome the obstacles that he faced and he was able to spread the Dhamma to people far and wide who then became familiar with his teachings.  He had stated “with compassion, I can wish that others attain to Nibbàna (liberation), and not walk the pathway to hell.”  In addition, he had taught people to become accustomed with giving forgiveness: “whatever is spoken or done and continues to be is that person’s affair and not mine”.  This is the way of a contented heart.  Forgiveness is better than no forgiveness.  With it there is no vindictiveness or enmity and it allows for strong wellness in body and mind.

 

No.378 - I'm right, you're wrong.

 

I’m Right, You’re Wrong.

—🔻🔻🔻—

“One problem that may arise is that if I’m right and you’re wrong,

I might feel it’s my duty to set you straight:

‘I’m pure, you’re impure,

and it’s my sacred duty to fix you

so that we have purity.’

On a social level this led to

the terrible depredations of Nazi Germany

or the Rwandan genocide,

‘ethnic cleansing’ in the Balkans,

or those ‘religiously’ inspired militias

who feel it’s their duty

to defend the word of their lord

by wiping out those who think or act differently.

Similar evils have been frequently committed in the name of democracy.

This kind of attachment and clinging,

of getting lost in our own viewpoint,

creates very real difficulties, tensions,

suffering and harmful experiences in the lives of many people.”

 

—Ajahn Amaro—

—🔻🌈🌈🔻—

No.377 - Mark of the Cause

 

Mark of the Cause

 

Because valuable treasures came about through good causes, wretched items should also come from evil causes. Anything you do the results will appear according to the mark of the cause. That is why you should choose to do good from the beginning, since it will be the path for everything that is good and pure to flow. Nothing will be able to stop the people who do good from receiving the benefit of doing them, just like the shadow that is always with the person. Even if the body is to perish, and eons may have passed, the mind which has collected merits and sins is undying. Good and evil, happiness and sorrow, all of these stay with the mind throughout the incarnations the mind goes through. That is why a person never receive equal amounts of happiness and sorrow. It is also why the mind is the most important part of a living creature.

 

The Buddhists have accumulated merits without rest because they realize that the body will one day break apart and are afraid that they will reincarnate in a bad place and receive unpleasant consequences. They trained their minds to attune to goodness such as charity, precepts, and meditation to prevent that from happening when they have the chance. The mind will be at peace because it is nourished by Dhamma. When they leave the world, Dhamma will cause them to receive further happiness. The lives of the people who are supported by Dhamma will be calm, full of delight, and happy in their respective lives.

 

Venerable Ācariya Mahā Boowa Ñānasampanno

Dhamma talk for the mass at Wat Arun Rangsri, Nong Khai

On March 24th 1961

www.luangta.com

No.376 - How Anger Gratifies an Enemy

 

How Anger Gratifies an Enemy

 

 There are these seven conditions which overtake an angry man or woman which are gratifying and helpful to an enemy.  What seven?

 

 Take the case of one who wishes of an enemy: “I wish he were ugly.”  And why?  One does not like a beautiful enemy.  This person, overwhelmed and subverted by anger even though he is bathed, anointed, with trimmed hair and beard and clad in clean clothes – for all that, he is ugly because of his anger.

 

 Then, take the case of one who wishes this of an enemy: “I hope he sleeps badly.”  And why?  One does not like an enemy to sleep well.  This person, being overwhelmed and subverted by anger, despite lying on a bed spread with fleecy cover, spread with white blankets and woolen cover embroidered with flowers, covered by an antelope skin, with awning above and red cushions at each end – he sleeps badly because of his anger.

 

 Again, take the case of one who wishes this of an enemy: “I hope he becomes poor.”  And why?  One does not like a rich enemy.  This person, being overwhelmed and subverted by anger, owning whatever possessions, earned by vigor, gathered up by strength of army and sweat of brow righteously and lawfully – the king will order them all sent to the royal treasury because he is overwhelmed by anger.

 

 Once again, take the case of one who wishes this of an enemy: “I wish he was without fame.” And why?  One does not like a famous enemy.  For this sort of person, being overwhelmed and subverted by anger, whatever fame he has earned falls away because he is overwhelmed by anger.

 

 Again, take the case of one who wishes this of an enemy.  “ I hope he has no friends.”  And why?  One does not like an enemy with friends.  As for this person, being overwhelmed and subverted by anger, whatever friends, intimates, relatives and kin he has will all avoid him and keep away from him because he is overwhelmed by anger.

 

 And finally, take the case of one who wishes this of an enemy.  “I hope he goes to hell.”  And why?  One does not like an enemy to go to heaven.  This person, overwhelmed and subverted by anger, misconducts himself in body, speech, and mind, and thus goes to hell himself.

 

 These are the seven conditions which overtake the angry man or woman which are gratifying and helpful to an enemy.

 

 – Anguttara Nikaya IV 94

No.375 - Giving Dana

 

Giving Dana🏵️💮🌸

 

 

"Giving-Dana" is an essential Buddhist practice. It is about generosity, openness, and our capacity to embrace others with compassion and love. When we truly see ourselves as others and others as ourselves, we naturally want to do everything we can to secure their happiness and well-being, because we know that it is also our own well-being and happiness. We exist in interbeing with all of life. When we understand this fundamental truth, our acts of giving will be made in the spirit of nondiscrimination. The merit, the spiritual benefit to be gained from the practice of giving cannot be calculated. Helping to create a meditation hall is an offering for everyone, for the continuation of the Dharma. The practice of dana brings a lot of happiness when we know how to do it in the spirit of wisdom, with the understanding of interbeing.

We don’t have to give $100,000 or even $10; instead we can offer a smile or a loving, compassionate gaze. We can give the gift of our calm, concentrated presence to help someone who is fearful or anxious. We can make an offering of our time and energy and work with the homeless, or with those who are prisoners or are addicted to different substances, or to work on helping the environment. We have plenty of gifts to offer; we are far wealthier than we may imagine. We can help secure the happiness of many people even if we don’t have a single penny in our pocket. When we are motivated by the desire to give, even if we have not yet offered anything yet, just the intention to offer our help and understanding, our willingness to listen and communicate, begins to lessen our own and others’ suffering. So, let's practice the generosity in order to gain true peace and happiness within us."

 

"May all sentient beings have happiness and its causes....

May all sentient beings be free from dangers and  suffering and its causes....

May all sentient beings not be separated from sorrowless bliss....

May all sentient beings abide in equanimity free of bias..

 

🏵️💮🌻🌺🥀🌹🌷🌸

No.374 - The teachings of Ajahn Chah

 

Ajahn Chah🌻🏵️💮

 

 

Virtue is the restraint of body and speech. There are different precepts prescribed for lay people and monastics.

In general, however, they are all based on the same basis - that is intent.

When we are awake and calm, we have Right Thought. Practicing Mindfulness will generate pure and noble virtue.

 

If we wear dirty clothes, then naturally our body is also dirty, our mind will be restless and uncomfortable.

But if we keep our body clean, dress well, our mind will feel light and happy.

 

In the same way, when we do not maintain virtue, and our body and speech are polluted, we will feel afflicted, restless, and burdened.

We stray from the correct way of practice and are unable to realize the essence of the Dharma. Pure actions and words depend on whether our mind is well trained or not, because the mind controls body and speech.

Therefore, we must continue to practice by taming our mind.

 

From: The Fountain of Souls - Youtube

Author: Ajahn Chah Compassionate Wisdom Respected🌹

No.373 - Acting on our Compassion by Ven Lindagala

 

Acting on Our Compassion ~ 🌷🏵️🌻

 

Once we begin to truly value others' happiness, if an opportunity arises for us to give others happiness or protect them from suffering, we will be ready to do so. If we are able to nurture a sense of continual readiness to act, we will not miss opportunities to benefit others. Even if we cannot immediately ensure the welfare of all beings, any time we see an opportunity to benefit any particular being, we will be eagerly waiting to act on our compassion. When we notice someone hungry in the street, we will look at once for something to offer them. We will become proactive and start carrying healthy foods to give them, or seek out a local food kitchen to support. As long as we aspire to benefit others, we will continually find opportunities to do so, and happily seize them whenever they present themselves. Thus this aspiration in itself has great significance and actual power.

 

🌸💐🌺🥀🌹🌻🏵️🌷