No. 437 - The Teachings of Venerable Aggacitta

No. 437 - The Teachings of Venerable Aggacitta 

Reaping Merits Again and Again

~ By Ven Aggacitta

Normally on weekdays we go for pindacara, starting our walk down the hill at about 7.15am, to collect our food, walk back up again, and have our lunch before noon. 

[Note: Most people understand pindapata to mean begging for alms. Strictly speaking however, pindapata means “alms food” while pindacara means “walking for alms”.] 

It is an age-old tradition for monks to walk for alms. Although we are not following it to the letter, since our pindacara is pre-arranged according to a fixed plan, benefits still accrue: 

The daily walk down and up the hill is good exercise for us monks, who do not normally do manual work, to keep us physically fit. 

The daily event of pindacara at the same place is a means to spread the Dhamma to more people who are curious when they pass the place and see the daily routine. 

Instead of having cooking done in SBS for the monks, we go down to collect our food, taking only what we need. After that, those devotees present help themselves to the remainder. In this way, any excess food benefits others and there is no unnecessary wastage.

Recently we have added another routine to our usual Sunday pindacara. Normally, we have pindacara at 11am, after which we give a Dhamma talk . Now, before we do this, we go for an earlier round of pindacara in the morning markets and hawker centres in and around Taiping at about 8am. This morning we went to the Pokok Assam market. This is because of two main reasons: 

Begging for alms gives the public an opportunity to do dana and reap merits. 

It serves to educate people on the proper way of giving offerings to monks.

I’m sure you are all aware of people dressed in monk’s robes plying their rounds in the markets and accepting money in their bowls. 

In Malaysia, the generosity of the Chinese and Hindu communities is such that it has encouraged more such ‘monks’ to earn money in this way, including those from neighbouring countries. This is so in spite of negative reports in the newspapers about these exploiters. People continue to give, thinking it brings merits, and the exploiters continue to make their rounds. 

Last year, one of our monks used to go to the markets for pindacara every morning. 

Consequently, this discouraged the exploiters from presenting themselves. 

Then he left for Myanmar to further his own practice and these exploiters have reappeared. 

When we go on pindacara rounds in the markets we are accompanied by laymen who will explain to people who try to put money in our bowls that monks do not accept money, but they may buy some food to offer. So we are actually giving people practical education of the right way to do dana. However, these exploiters do not give up easily and it seems that now they go from house to house to collect their alms money. There was an incident in which someone offered a bun to one of these exploiters who came to her house. Later she found the bun in her dustbin! 

Some people who are new to Buddhism may wonder what we do with so much food. Well, apart from the two main reasons I spoke of just now, I would like to quote what the Dalai Lama said on the subject. He said that monks do not need so much food but people need the merits. 

It happens all over the world - monks receive more than they need. The high-ranking monks in Myanmar and Thailand use the excess donations to build hospitals, schools and other such projects. On our part, after taking what we need, we give the rest to the orphanage. 

I would like to refer to a sutta on this subject from the Samyutta Nikaya. It is the Udaya Sutta in the Brahmana Samyutta collection. In it, we are told that the Buddha went to the house of a brahmin named Udaya on his early morning alms-round. 

The brahmin was happy to see him and put food in the Buddha’s bowl. 

On the second occasion, Udaya repeated his offering. On the third time, he was annoyed when he saw the Buddha and commented, “This pesky ascetic Gotama keeps coming again and again.” 

The Buddha replied with the following verse : 

Again and again they sow the seed 

Again and again the sky god sends down rain 

Again and again the ploughmen plough the fields 

Again and again rain comes to the kingdom. 

Again and again the mendicants beg 

Again and again the donors give 

When donors have given again and again 

Again and again they go to heaven. 

Again and again the dairy folk draw milk 

Again and again the calf goes to the mother 

Again and again one wearies and trembles 

Again and again the dolt enters the womb. 

Again and again one is born and dies 

Again and again they take one to the cemetery. 

When one has obtained the Path 

That leads to no more renewed existence. 

Having become broad in wisdom 

One is not born again and again!

When the brahmin heard this he was pleased and took refuge in the Buddha, Dhamma and Sangha for life. 

This is why we go for alms-round again and again. So I hope you will also come to SBS again and again. SBS is a monk-training centre. We believe that there are many Buddhists in Malaysia who need well-qualified monks to guide them and there is a shortage of them in Malaysia. 

Monks do not only give you a chance to gain merits. A monk who is properly trained and who understands and practises the Vinaya rules is a good field of merits, as opposed to one who is an impostor and exploits you for his own selfish ends. A monk depends on his supporters for his sustenance. His basic responsibility is to perfect his sila so that his supporters receive great merits. On top of this, when he purifies his mind through meditation, his field of merits is better. Then when he studies and gains knowledge, he can help devotees to put Buddhist principles into practice as well as teach them meditation. 

There are many temples around as well as monks to perform rites and rituals. 

Buddhists should not rest content on just rites and rituals but should learn more about Dhamma to improve their lives. 

Here in SBS we are trying to train young people to fulfil these roles of the Sangha so that they can pass on the benefits to lay people. 

Like you, Ven Balacitta, who is translating this talk into Cantonese for you, comes from Kepong. I hope when he is fully trained, he can go back to Kepong and fulfil the roles of the Sangha I have talked about. 

He can teach you the Dhamma in the language you can understand. 

So I hope you will follow the Buddha’s advice to do merits again and again.

Sadhu ........ Sadhu ........ Sadhu .........

No.436 _The Teachings of Ajahn Suchart Sphichato

 No.436 _The Teachings of Ajahn Suchart Sphichato

Mon, 21 April 2025

"Practitioners must seek a place of sufficiency for meditation."

A place where we are alone will facilitate meditation. It is free from form, sound, smell, taste, and touch that will stimulate the mind to think and fabricate. If we are at home and see various things, we will not be able to stop thinking, worrying, and worrying, making meditation difficult. Therefore, he taught us to find a quiet and secluded place. This is to restrain the eyes, ears, nose, tongue, and body, not allowing form, sound, smell, taste, and touch to disturb the mind. 

The word "sufficiency" means comfortable. Practitioners must seek a place of sufficiency for meditation. The mind will be easily calmed. A quiet and secluded place, free from hustle and bustle, people, and noise, and the people you are with must be sufficiency. 

Do not quarrel. Everyone lives separately, does not interfere or disturb each other. 

Food and air also affect meditation. It can be convenient or difficult. If the food does not suit the body, it will make you sick. This is not sufficiency. It does not mean food that is not to your taste or taste, but food that is a problem for the body. The air also plays a part. Too hot or too cold can be a problem. 

The most important thing that cannot be missed is mindfulness. We must have mindfulness to control the mind at all times. Do not let your mind wander. It is like a dog that must be tied to a pole so that it does not go anywhere. But if it is not tied, it will wander around. It is tiring to find it. If the mind thinks carelessly and does not control itself, it will be distracted and various emotions will arise. If you have mindfulness and tie it to the Buddha or to what you are doing, whatever you do, stay with that action. 

When walking, be aware that you are walking. When eating, be aware of eating. If you are still thinking about this and that, you must also recite the Buddha. Do not let it think about anything else. Just think about the Buddha. If you do this, you will draw the mind close to you, close to peace. 

When you meditate, focus on the Buddha or your breath. The mind will not go anywhere else. It will not be long before it can be brought together. There are many factors, both external and internal, that practitioners must know. They must know how to create factors that are conducive to meditation. 

Externally, they must have supplies. Internally, they must have mindfulness. They must restrain their senses. They must be isolated. They must know the amount of food they eat. Eating too much will make them lazy and sleepy. Sitting will make them fall asleep. 

They must observe the Eight Precepts and reduce their food intake. If they are still sleepy, they must eat only one meal a day. At first, I observed the 8 precepts and did not eat after noon, but I was still sleepy, so I had to reduce it to only one meal. If I was still sleepy after one meal, I forced myself to eat only 5 or 10 bites and then stop. If I was still sleepy, I would abstain. These are the factors that support the practice. There are quiet and secluded places, mindfulness, knowing the limits of eating, not mingling, not being in a secluded place, and talking for hours when meeting other people. This is not right. If you are in a secluded place, you must not mingle with others. Find a suitable place, restrain your eyes, ears, nose, tongue and body. If you can do this, your meditation will definitely progress.

Phra Ajahn Suchart Aphichato

No. 435 _ Up to Ten for making an end of suffering

 

No. 435 _ Up to Ten for making an end of suffering

---

Long Discourses 34

Dīgha Nikāya 34 Dasuttarasutta

 

- Part 1 of 2 -

 

Groups of One to Groups of Five

 

... Sāriputta addressed the mendicants :

“Reverends, mendicants, I will relate the teachings

up to 10 for attaining extinguishment,

for making an end of suffering,

the release from all ties.

 

1. Groups of One

 

A. one thing is helpful,

B. one thing should be developed,

C. one thing should be completely understood,

D. one thing should be given up,

E. one thing makes things worse,

F. one thing leads to distinction,

G. one thing is hard to comprehend,

H. one thing should be produced,

I. one thing should be directly known,

L. one thing should be realized.

 

A.

What one thing is helpful ?

Diligence in skillful qualities.

[Appamādo kusalesu dhammesu.]

 

B.

What one thing should be developed ?

Mindfulness of the body that is full of pleasure.

[Kāya-gatā sati sāta-sahagatā.]

 

C.

What one thing should be completely understood ?

Contact, which is accompanied by defilements and is prone to fuel grasping.

[Phasso sāsavo upādāniyo.]

 

D.

What one thing should be given up ?

The conceit ‘I am’.

[Asmi-māno.]

 

E.

What one thing makes things worse ?

Irrational application of mind.

[A-yoniso-mana-sikāro.]

 

F.

What one thing leads to distinction ?

Rational application of mind.

[Yoniso-mana-sikāro.]

 

G.

What one thing is hard to comprehend ?

The heart’s immersion of immediate result.

[Ān-antar'iko ceto-samādhi.]

 

H.

What one thing should be produced ?

Unshakable knowledge.

[Akuppaṃ ñāṇaṃ.]

 

I.

What one thing should be directly known ?

All sentient beings are sustained by food.

[Sabbe sattā āhāra-ṭ-ṭhitikā.]

 

L.

What one thing should be realized ?

The unshakable release of the heart.

[Akuppā ceto-vimutti.]

 

So these 10 things that are true, real and accurate, not unreal, not otherwise were rightly understood by the Realized One.

 

2. Groups of Two

 

A. Two things are helpful,

etc.

 

A.

What two things are helpful ?

Mindfulness and situational awareness.

[Sati ca sampajaññaṃ ca.]

 

B.

What two things should be developed ?

Serenity and discernment.

[Samatho ca vipassanā ca.]

 

C.

What two things should be completely understood ?

Name and form.

[Nāmañ ca rūpañ ca.]

 

D.

What two things should be given up ?

Ignorance and craving for continued existence.

[Avijjā ca bhava-taṇhā ca.]

 

E.

What two things make things worse ?

Being hard to admonish and having bad friends.

[Dovacassatā ca,

pāpa-mittatā ca. ]

 

F.

What two things lead to distinction ?

Being easy to admonish and having good friends.

[Sovacassatā ca kalyāṇa-mittatā ca.]

 

G.

What two things are hard to comprehend ?

What are the causes and reasons for the corruption of sentient beings and what are the causes and reasons for the purification of sentient beings.

[Yo ca hetu yo ca paccayo sattāṇaṃ saṅkilesāya,

yo ca hetu yo ca paccayo sattāṇaṃ visuddhiyā.]

 

H.

What two things should be produced ?

Two knowledges: knowledge of ending and knowledge of non-arising.

[Dve ñāṇāni:

Khaye ñāṇaṃ,

anuppāde ñāṇaṃ.]

 

I.

What two things should be directly known ?

Two elements: the conditioned element and the unconditioned element.

[Dve dhātuyo:

saṅkhatā ca dhātu,

asaṅkhatā ca dhātu.]

 

L.

What two things should be realized ?

Knowledge and freedom.

[Vijjā ca

vimutti ca.]

 

So these 20 things that are true, real and accurate, not unreal, not otherwise were rightly understood by the Realized One.

 

3. Groups of Three

 

A. Three things are helpful,

etc.

 

A.

What three things are helpful ?

Associating with true persons, listening to the true teaching and practicing in line with the teaching.

 

B.

What three things should be developed ?

Three kinds of Immersion :

1. Immersion with placing the mind and keeping it connected

2. Immersion without placing the mind, merely keeping it connected

3. Immersion without placing the mind or keeping it connected.

 

C.

What three things should be completely understood ?

Three feelings :

- pleasant,

- painful,

- neutral.

 

D.

What three things should be given up ?

Three cravings :

- craving for sensual pleasures,

- craving for continued existence,

- craving to end existence.

 

E.

What three things make things worse ?

Three unskillful roots :

- greed,

- hate,

- delusion.

 

F.

What three things lead to distinction ?

Three skillful roots :

- contentment,

- love,

- understanding.

 

G.

What three things are hard to comprehend ?

Three Elements of escape :

1. Renunciation is the escape from sensual pleasures,

2. the Formless is the escape from form,

3.Cessation is the escape from whatever is created, conditioned and dependently originated.

 

H.

What three things should be produced ?

Three knowledges :

1. knowledge regarding the past portion,

2. the future portion,

3. the present portion.

 

I.

What three things should be directly known ?

Three elements :

- sensuality,

- form,

- formlessness.

 

L.

What three things should be realized ?

Three knowledges :

1. recollection of past lives,

2.knowledge of the death and rebirth of sentient beings,

3. knowledge of the ending of defilements.

 

So these 30 things that are true, real and accurate, not unreal, not otherwise were rightly understood by the Realized One.

 

4. Groups of Four

 

A. Four things are helpful,

etc.

 

A.

What four things are helpful ?

Four situations :

- living in a suitable region,

- relying on true persons,

- being rightly resolved in oneself,

-past merit.

 

B.

What four things should be developed ?

The four kinds of mindfulness meditation :

1. a mendicant meditates by observing an aspect of the body

—keen, aware and mindful, rid of covetousness and displeasure for the world—

2. they meditate observing an aspect of feelings …

3. mind …

4. principles …

—keen, aware and mindful, rid of covetousness and displeasure for the world—

 

C.

What four things should be completely understood ?

Four foods :

- solid food, whether solid or subtle;

- contact is the second food,

- mental intention the third food,

- consciousness the fourth food.

 

D.

What four things should be given up ?

Four floods :

- sensuality,

- desire for rebirth,

- views,

- ignorance.

 

E.

What four things make things worse ?

Four yokes :

- the yokes of sensuality,

- desire for rebirth,

- views,

- ignorance.

 

F.

What four things lead to distinction ?

Four kinds of unyoking, unyoking from the yokes of :

-sensuality,

- desire for rebirth,

- views,

- ignorance.

 

G.

What four things are hard to comprehend ?

Four kinds of immersion :

1. immersion liable to decline,

2. stable immersion,

3. immersion that leads to distinction,

4. immersion that leads to penetration.

 

H.

What four things should be produced ?

Four knowledges :

1. knowledge of the present phenomena,

2. inferential knowledge,

3. knowledge of others’ minds,

4. conventional knowledge.

 

I.

What four things should be directly known ?

The four noble truths :

1. suffering,

2. the origin of suffering,

3. the cessation of suffering,

4. the practice that leads to the cessation of suffering.

 

L.

What four things should be realized ?

Four fruits of the ascetic life :

1. stream-entry,

2. once-return,

3. non-return,

4. perfection.

 

So these 40 things that are true, real and accurate, not unreal, not otherwise were rightly understood by the Realized One.

 

5. Groups of Five

 

A. Five things are helpful,

etc.

 

A.

What five things are helpful ?

Five factors that support meditation :

1. a mendicant has faith in the Realized One’s Awakening, ‘That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those who wish to train, Teacher of Gods and humans, awakened, blessed.’

...

 

B.

What five things should be developed ?

Right immersion with five factors :

1. pervasion with rapture,

2. pervasion with pleasure,

3. pervasion with mind,

4. pervasion with light,

5. the basis for reviewing.

 

C.

What five things should be completely understood ?

Five grasping aggregates :

- form,

- feeling,

- perception,

- choices,

- consciousness.

 

D.

What five things should be given up ?

Five hindrances :

- sensual desire,

- ill will,

- dullness

- drowsiness,

- restlessness and remorse,

- doubt.

 

E.

What five things make things worse ?

Five kinds of hard-heartedness :

1. Firstly, a mendicant has doubts about the Teacher. They’re uncertain, undecided, and lacking confidence.

This being so, their mind doesn’t incline toward keenness, commitment, persistence and striving.

This is the first kind of hard-heartedness.

2. furthermore, a mendicant has doubts about the teaching …

3. the Saṅgha …

4. the training …

5. a mendicant is angry and upset with their spiritual companions, resentful and closed off.

This being so, their mind doesn’t incline toward keenness, commitment, persistence and striving. This is the fifth kind of hard-heartedness.