No.418 - Thudong Walking Monks

No.418 - Thudong Walking Monks 

At kcba on 29 March 2025 sat, They walk from sabak bernam, sekinchan, tanjung karang, sasaran, jeram, klang.

This time, I washed the feet of three monks. Two years ago, in 2023, I only washed the feet of one monk because there were many male devotees. 

 

As I washed the monk's feet, I silently recite a dedication:

By this act of reverence, may the merits generated reachmy beloved parents. May they be at peace, liberated from suffering and blessed with happinessl. For all they gave me, this is my humble offering.

No.417 - THE DAY THE EARTH SHOOK

 No.417 - THE DAY THE EARTH SHOOK 

~ by Ven Balacitta

Before I start on the actual talk today, I would just like to let you know that there are 3 types of people who listen to the Dhamma. 

They are:

Those who pay attention and remember.

Those who pay attention and remember but forget after the ending of the Dhamma talk.

Those who unable to pay attention.

This last group comprises people who are easily distracted. Although they are present, their minds are sometimes preoccupied elsewhere with other thoughts. 

Therefore they do not hear the Dhamma and consequently, they fail to learn anything about the Dhamma. 

Even so, we must commend them for putting in the effort to come. At times, they actually do a service to other beings when they come to listen to the Dhamma. Those unseen beings who guard them day and night might follow them to listen to the Dhamma too.

In the wake of the devastating Tsunami that recently hit many parts of Asia and the untold suffering and pain that it brought to hundreds of thousands of beings, it is timely to know something about these occurrences and their causes. According to the Buddha (in Mahaparinibbana Sutta, DN 16), there are 8 conditions that can result in earthquakes/tremors occurring:

Due to natural phenomena. This mass of land we call the earth rests on water (liquid), which in turn rests on air with a void space underneath. 

Whenever the air shifts violently, tremors can occur.

When a mighty and powerful heavenly being or a yogi who has developed supernormal powers exerts his psychic energy.

When the bodhisatta descends from Tusita Heaven into his mother’s womb.

When the bodhisatta emerges from his mother’s womb.

When the Tathagata gains unsurpassed enlightenment as a Sammasambuddha.

When the Buddha sets in motion the Wheel of the Dhamma, e.g. at the end of the first sermon, Dhammacakkacappavattana Sutta.

When the Buddha renounces his life-principle prior to his parinibbana.

When the Buddha attains parinibbana.

In Mahaparinibbana Sutta, it is stated that the Buddha’s parinibbana could have been delayed for as long as one kappa if a human being had requested for it. Mara had been pestering the Buddha to enter parinibbana for some time. Before doing so however, the Buddha hinted indirectly many times to Ven Ananda to request for this delay. However Ven Ananda did not catch the hint and the Buddha then announced that in 3 months time, he would enter parinibbana. At that very moment, the earth shook. 

Since there are no bodhisattas being reborn as humans at this present time nor are there any Sammasambuddhas currently present in the world, we have to assume that the recent earthquake occurred either due to the first or second reason.

Many people suffered during the calamity on December 26, 2004. If you look at the images on television and in the newspapers, you can see the faces of people totally devastated by grief. 

However, one who knows how to gain control over one’s mind will not feel the pain so terribly. It will be beneficial if everyone can remind oneself of these five things always as taught by the Buddha (in AN 5:57):-

Everyone grows old.

Everyone falls sick at one time or another.

Everyone dies as nothing is permanent.

One way or another, we will have to part with our cherished possessions and loved ones.

Karma exists, i.e. good begets good, evil begets evil.

When one is aware of these teachings and understands the nature of impermanence, one is better prepared to face and accept it. One will also be stronger in the face of adversity and will be more inclined to do good, endeavouring to cultivate dana, sila and bhavana. One will guard well one’s thoughts, speech and actions so that in death, one is at peace.

Dana

Our wealth cannot follow us to our next life but good karma can. Realising this, one strives to …

No. 416 - The Luminosity in Meditation: Understanding the Light in Jhānas

No. 416 -  The Luminosity in Meditation: Understanding the Light in Jhānas

 

When meditators develop deep concentration, many report seeing a luminosity or light. This phenomenon is well-documented in the early Buddhist texts and is a natural part of the meditative journey toward jhāna (meditative absorption).

What is this light?

This luminosity is not mystical or supernatural, but rather a natural product of deep concentration. In the Pali Canon, the Buddha describes how the concentrated mind becomes luminous:

"When one is devoted to the higher mind (adhicitta)... and gives attention to the sign of concentration (samādhi-nimitta)... one's mind (citta) becomes malleable, wieldy, and luminous (pabhassara)." (Aṅguttara Nikāya I.256, Nimitta Sutta)

The progression of the light:

The commentarial tradition, particularly in the Visuddhimagga, describes three stages of this light during meditation:

Preliminary Sign (Parikamma-nimitta): The initial object of concentration.

Acquired Sign (Uggaha-nimitta): When concentration deepens, an unstable luminosity appears.

Counterpart Sign (Paṭibhāga-nimitta): As concentration further develops, the light becomes clear, stable, and transparent.

When the mind becomes fully absorbed in this luminosity, the first jhāna is attained.

Scientific understanding

Modern science offers parallels with what meditators experience:

"Biophotons are weak electromagnetic waves in the optical range of the spectrum... produced by all living systems." (Bischof, Marco (2005), "Biophotons - The Light in Our Cells")

During deep meditation, gamma waves increase, which correlates with heightened neural synchronization and information processing (Wallace, B. Alan (1998), "The Bridge of Quiescence").

Avoiding misinterpretation

While this light is a sign of progress, the Buddha cautioned against developing attachment to meditative states. As stated in the Dhammapada:

"The mind has attained the unconditioned. The elimination of craving has been achieved." (Dhammapada 154)

The light serves as a tool for deepening concentration, which can then be directed toward liberating insight into the three characteristics: impermanence (anicca), suffering (dukkha), and non-self (anattā).

#MeditationExperience #JhanaPractice #BuddhistMeditation #MindfulnessDepth #ConcentrationMeditation #MeditationLight #MeditationScience #PaliCanon #MeditationInsight #SpiritualPath #DhammaPractice #MeditativeMind #MindTraining #MeditationWisdom #DeepMeditation #MeditationJourney #TheravadaPractice #MindfulnessTradition #MeditationMastery #SammaSamadhi

No415 - The Teachings of Ṭhānissaro Bhikkhu

 No.415 - The Teachings of Ṭhānissaro Bhikkhu

Excerpted from Letting Go, evening talk on April 02, 2009

There’s a fine passage in the Canon where a man is really, really sick, and his wife is afraid he’s going to die. So she goes and says to him, “Look, don’t worry about me; don’t worry about the children. I’ve got enough skills that I can take care of myself and of them. I’ll keep practicing the Dhamma.” 

And her refrain, over and over again, is that it’s bad to be worried at the point of death. Because after all, the mind will start latching on to its worries and then gets reborn in one of those halfway houses, those states where you’re obsessed about something and can’t let it go. 

In other words, you get fixated on it. You keep thinking about it.

You’ve got to realize at that point you’ve got to let go of all those responsibilities. You can’t hang on anymore. After all, if you hang on, you become a ghost and then haunt the people you’re concerned about. 

That, of course, freaks them out. You’re not doing anybody any good.

You’ve got to realize that a lot of these thoughts, even though they may be responsible and they may be compelling, have their time and place. When it’s no longer the time and place, you’ve got to learn to let go. This is why we meditate and practice letting go on a daily basis, i.e., to stop thinking about those things. You have to die to the world.

There’s that story I’ve told before about a woman who came to see Ajaan Fuang. She was going to spend two weeks at the monastery, but the second day she was there she went to him and said, “I’ve got to go home.” “Why?” he asked. “Well, I’m concerned about my husband and my children. I don’t know what they’re going to do, who’s going to fix food for them, how they’re going to manage.” He said, “Look, tell yourself that you’ve died. They’ll manage.”

So when you meditate, you’re practicing how to die. You’ve died to the world as you sit here. All your other responsibilities, you just put them aside. 

Because, after all, who knows, that earthquake they warn about may come before you get home. Before the end of the meditation session, the building could fall down on us, collapse, kill us all. Your body may not be able to last for the next hour. You never know. Death doesn’t come with a sign beforehand that warns you, “x number of days”, “x number of hours.” So you’ve always got to be ready to let go, even without a moment’s notice.

So this is an important skill, learning how to stop thinking about things. If you’re going to think about something, think about something skillful: this state of mind focused in the present moment, just being aware in the present moment of what’s happening in the body, what’s happening in the mind. 

Just make sure that the mind doesn’t go down any unskillful thought pathways. At the very least, make sure it stays with its sense of being centered, alert in the present moment. It doesn’t have to be responsible for anything else right now. 

Learn to develop that as your default mode. That right there is a really important skill.

~ Ṭhānissaro Bhikkhu

Excerpted from Letting Go, evening talk on April 02, 2009

https://www.dhammatalks.org/audio/evening/2009/090402-letting-go.html

PDF: https://www.dhammatalks.org/Archive/Writings/Transcripts/090402_Letting_Go.pdf

MP3: https://www.dhammatalks.org/Archive/y2009/090402%20Letting%20Go.mp3

No.414 - Living in the World with Dhamma by Ajahn Chan

Mon, 31 March 2025

An  informal  talk  given  after  an  invitation  to  receive  almsfood  at  a  lay  person’s house in Ubon, the  district  capital, close to Wat Nong Pah Pong 

Most people still don’t know the essence  of  meditation  practice. They think  that  walking  meditation,  sitting  meditation  and listening  to  Dhamma  talks  are  the  practice.  That’s  true  too, but  these are  only  the  outer  forms  of  practice.  The  real  practice  takes  place  when the  mind  encounters  a  sense  object.  That’s  the  place  to  practice,  where sense  contact  occurs.  When  people  say  things  we  don’t  like  there  is resentment, if they say  things we like we experience  pleasure. 

Now  this is  the  place  to  practice.  

How  are  we  going  to  practice  with  these  things? This  is  the  crucial  point.  If  we  just  run  around  chasing  after  happiness and  away  from  suffering  all  the  time  we  can  practice  until the  day  we die  and  never  see  the  Dhamma.  This  is  useless.  

When  pleasure  and  pain arise  how  are  we  going  to  use  the  Dhamma  to  be  free  of  them?  

This  is the  point  of  practice. Usually  when  people  encounter  something  disagreeable  to  them they don’t  open  up  to  it.  Such  as  when  people  are  criticized:  “Don’t bother  me!  

Why  blame  me?”  This  is  someone  who’s  closed  himself off.  Right  there  is  the  place  to  practice.  

When  people  criticize  us  we should  listen. 

Are they speaking the  truth? We  should be open and  consider  what  they say.  Maybe  there  is  a  point  to  what  they say,  perhaps there  is  something  blameworthy within  us.  

They may  be  right  and  yet we  immediately  take  offense.  If  people  point  out  our faults  we  should strive  to  be  rid  of  them  and  improve  ourselves.  This  is  how  intelligent people  will  practice.

Where  there  is  confusion  is  where  peace  can  arise.  When  confusion is  penetrated with  understanding  what  remains  is  peace.  

Some  people can’t  accept  criticism,  they’re  arrogant.  Instead  they  turn  around  and argue.  This  is  especially  so  when  adults  deal  with  children.  Actually children  may  say  some  intelligent  things  sometimes but  if  you  happen to  be  their  mother,  for  instance,  you  can’t  give  in  to  them.  If  you  are a  teacher  your  students  may  sometimes  tell  you  something  you  didn’t know, but  because you are the  teacher you can’t listen.  This is not right thinking.

In  the  Buddha’s  time  there  was  one  disciple  who  was  very  astute. At  one  time,  as  the  Buddha  was  expounding  the  Dhamma,  he  turned to  this  monk  and  asked,  “Sariputta,  do  you  believe  this?” 

Venerable Sariputta  replied,  “No, I don’t  yet  believe  it.”  The  Buddha  praised  his answer.  

“That’s very  good, Sariputta,  you  are  one  who  is  endowed  with wisdom.  One  who  is  wise  doesn’t  readily  believe,  he  listens  with  an open  mind  and  then  weighs  up  the  truth  of  that  matter  before  believing or  disbelieving.”

Now  the  Buddha  here  has  set  a  fine  example  for  a  teacher.  What Venerable  Sariputta  said  was  true,  he  simply  spoke  his  true  feelings. Some  people  would  think  that  to  say  you  didn’t  believe  that  teaching would  be  like  questioning  the  teacher’s  authority,  they’d  be  afraid  to say  such  a  thing.  They’d  just  go  ahead  and  agree.  This  is  how  the worldly  way  goes.  

But  the  Buddha  didn’t  take  offense.  He  said  that you  needn’t be  ashamed  of  those  things  which  aren’t wrong  or  bad.  

It’s not  wrong  to  say  that  you  don’t believe if  you  don’t believe.  That’s  why Venerable Sariputta  said,  “I  don’t  yet  believe  it.”  The  Buddha  praised him.  

“This  monk  has  much  wisdom.  He  carefully  considers  before believing  anything.”  The  Buddha’s  actions  here  are a  good example  for one  who  is  a  teacher  of  others.  Sometimes  you  can  learn  things  even from  small  children;  don’t cling  blindly  to  positions  of  authority.

Whether  you  are  standing,  sitting,  or  walking  around  in  various places,  you  can  always  study  the  things  around  you.  

We  study  in the  natural  way,  receptive  to  all  things,  be  they sights,  sounds,  smells, tastes,  feelings  or  thoughts.  The  wise  person  considers  them  all.  In the  real  practice,  we  come  to  the  point  where  there  are  no  longer  any concerns  weighing  on  the  mind.

~ Ajahn Chah

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No.413 - The Teachings of Ajahn Suchart

The Teachings of Ajahn Suchart

Mon, 31 March 2025

 Q: What is the difference between boredom and restlessness and how to overcome those states of mind? 

Than Ajahn:  They are different forms of unhappiness. Boredom is a form of unhappiness. Restlessness is another form of unhappiness or suffering. In Buddhism, we use the term ‘suffering’ to cover every form of unhappiness or sadness. To overcome them you have to stop your mind from thinking, make your mind calm. When your mind becomes calm, all boredom and restlessness will disappear. So you have to learn how to meditate. Before you can meditate, you have to have mindfulness first. You have to try to develop mindfulness all the time. Stop your mind from thinking aimlessly or uselessly. Only think about what you have to do or what is necessary to think, otherwise, use a mantra to stop it or focus on your body actions. 

- - - - -

 Q:  I’ve heard that teachers who have not attained nibbāna but teach others meditation will not get bad kamma because they are doing it with good intention. What is the repercussion of such teachers who teach others even though they themselves are not Ariyas? And what would be our approach to those teachers who are teaching meditation but clearly they themselves are not Arahants?  

Than Ajahn:  Well, if they teach what they know and what they know is not wrong, then there is nothing wrong with that because there are many different levels of knowledge that you can teach. You can teach about keeping the precepts, you can teach about how to develop mindfulness. But if you are trying something that you don’t know then you can mislead other people. So don’t try to teach something that you don’t know. Only teach people what you know then there will be no problem. You will not mislead other people into the wrong direction.

- - - - -

 Q:  What is the best method to stay calm and avoid becoming quick-tempered in daily life situation? 

Than Ajahn:  If you can recite a mantra, this is the easiest way. Just keep reciting the mantra when you feel uneasy. When you feel restless, keep reciting ‘Budho Budho Budho’ for a few minutes. It can calm your mind very quickly. 

- - - - -

 Q:  When a person wants to develop meditative path but he/she keeps on getting disturbed by many obstacles, what cause him or her to keep getting those obstacles? Does it happen due to his bad karmic effect from previous birth? 

Than Ajahn:  Sometimes your past kamma can also become a hindrance or obstacle but there are also other things that can become obstacles. It’s not the point to figure out what causes the obstacles, the point is to figure out how to overcome the obstacles. Whatever obstacles you have, try to overcome them. If you don’t know how to overcome them then you should seek advice from those who know how to overcome the obstacles. This is better than to think what causes these obstacles to appear in the first place.

“Dhamma in English, Nov 12, 2019.”

By Ajahn Suchart Abhijāto

www.phrasuchart.com

YouTube:  Dhamma in English.

https://www.youtube.com/channel/UCi_BnRZmNgECsJGS31F495g

No.412 - The Teachings of Ajahn Suchart ( Sun, 30 March 2025)

 

The Teachings of Ajahn Suchart

Sun, 30 March 2025

Q: In Ajahn’s book ‘Inspiring Dhamma,’ it mentioned that The Buddha taught us that we should try to always keep an open mind and not be narrow-minded. Can Ajahn advise why is this important? 

Than Ajahn:  There is an opportunity to learn when you open up your mind because there are many things that you don’t know yet. If you’re close-minded, then you won’t learn anything more. So this is what the Buddha meant by keeping an open-mind attitude. Just listen, you don’t have to believe or disbelieve. If you want to know whether it is good or not, then you have to prove it by practicing it. There are many things that you need to know in order to get yourself free from all forms of suffering. In order to stop you from keep coming back to be reborn again and again, you need to know the path that will lead you to be the unborn. So you have to have an open mind to listen to the teaching and then try to prove it yourself whether what you’ve heard is good or not good. If you don’t know, maybe you can ask somebody else to compare or to verify it.

- - - - -

 Q:  When a person killed another person in his past live, does that person have to pay back all his kamma?  

Phra Ajahn:  Not necessarily. It depends on how much Dhamma practice you have. If you can reach nibbāna, then you don’t have to pay all your old debts. But if you haven’t reached nibbāna yet, then you still have to pay your debts depending on what kind of bad kamma you did. If you achieve the level of the noble disciples, then you don’t have to pay your bad kamma by being born in the lower realms of existence. But you can still be haunted by the people whom you did something wrong to. They could come and try to get even with you in your life time. 

 Q:  For example, I see some people, before they parinibbāna, they still have to suffer with their body conditions. 

Phra Ajahn:  That’s right, but the mind is not affected by the conditions of the body. Like the Buddha, he still had to experience some bad kamma from his past life. He used to cause cows that wanted to drink water not being able to drink water so in his final day, when he started to get thirsty, he could not find any clean water to drink. 

- - - - -

 Q:  Is ‘the mind detaching from the body’ one of the signs of a sotāpanna? What does a sotāpanna have to overcome to pass the test? 

Phra Ajahn:  A sotāpanna has to give up the body, he is not being hurt by whatever happens to the body. The body can get old, get sick and die, and the mind will not be affected by it.

- - - - -

 Q:  Sometimes can we just do 4-precepts instead of the 5-precept? 

Phra Ajahn:  Well, it’s like taking an examination, you can only do 4 questions, you cannot do all the questions so you cannot get a perfect score. You still have to pay for the one that you do not keep.

- - - - -

 Q:  I still live together with my ex-boyfriend. So, to deal with grief of ending the relationship, I still must see him daily. What is the best approach to deal with grief after a relationship ends? Is it necessary to give time to grief? 

Than Ajahn:  The best thing is to forget it. If you can forget it then the grief will disappear. When you start to think about your past relationship then try to stop it by reciting a mantra, chanting or sitting in meditation. Once you meditate or when your mind becomes calm then you forget what you think. When you don’t think then the past will not come and haunt you. You bring the past back by thoughts. If you stop thinking, then your past won’t come back. The past has already gone but you keep bringing it back by thinking about it. So you have to stop thinking about it then it will not come and bother you.  

“Dhamma in English, Nov 12, 2019.”

By Ajahn Suchart Abhijāto

www.phrasuchart.com

YouTube:  Dhamma in English.

https://www.youtube.com/channel/UCi_BnRZmNgECsJGS31F495g

Collected and shared by Andrew Sum

No.411 - The Terachings of Ajahn Suchart (Thur, 27 March 2025)

 No.411 - The Terachings of Ajahn Suchart 

Than Ajahn:  Do you have any questions? One question a day keeps the devil away.

Question:  At the end of the Mahāsatipaṭṭhāna Sutta, when the Buddha mentioned about the different paces of attainment, 7 days until 7 years, what is the cause of the different paces of attainment? Is it because of the past factors or is it more of the present factors? 

Than Ajahn:   It’s the learning faculty of each person. Each person has different learning faculties. Usually, the factor is wisdom (paññā), the ability to learn. Each person has different levels of understanding of the Dhamma; some people have to read or listen to the Dhamma many times before they can understand it; some people can read or listen to it one time and they can understand it. 

Another factor is how much effort each person has put into the practice; some people have put in lots of effort; some people don’t put in much effort into the practice, they don’t practice as hard as or as much as other people. 

So, these are the cause of the variation of the time to attain enlightenment: the ability to understand the Dhamma and the ability to apply the Dhamma into the practice—viriya, paññā, and the ability to have mindfulness. So, you need these: viriya, sati, samādhi, paññā. 

These factors can vary from person to person.  

When the Buddha gave his first sermon, he gave it to the 5 ascetics. 

They all had mindfulness. 

They all had samādhi. But the ability to grasp at the Dhamma differed. Only one out of the 5 ascetics could understand the Four Noble Truths and applied it in his heart right away. The other 4 still didn’t quite understand it so they did not become enlightened yet. But after they contemplated and thought about it over a few times, then they finally understood it and they became enlightened. 

“Dhamma in English, Apr 22, 2019.”

By Ajahn Suchart Abhijāto

www.phrasuchart.com

YouTube:  Dhamma in English. 

https://www.youtube.com/channel/UCi_BnRZmNgECsJGS31F495g

#ajahnsuchartabhijato

No.410 - The Teachings of Ajahn Chah

 No.410 - The Teachings of Ajahn Chah

In the Buddha’s time there was one disciple who was very astute.

At one time, as the Buddha was expounding the Dhamma, he turned to this monk and asked, ‘Sāriputta, do you believe this?’ Venerable Sāriputta replied, ‘No, I don’t yet believe it.’ The Buddha praised his answer; ‘That’s very good, Sāriputta, you are one who is endowed with wisdom. 

One who is wise doesn’t readily believe, he listens with an open mind and then weighs up the truth of that matter before believing or disbelieving.’

Now the Buddha here has set a fine example for a teacher. 

What Venerable Sāriputta said was true, he simply expressed his true feelings. Some people would think that to say you didn’t believe that teaching would be like questioning the teacher’s authority, they’d be afraid to say such a thing. 

They’d just go ahead and agree. This is how the worldly way goes.

But the Buddha didn’t take offence. He said that you needn’t be ashamed of those things which aren’t wrong or bad. It’s not wrong to say that you don’t believe if you don’t believe. That’s why Venerable Sāriputta said, ‘I don’t yet believe it.’ The Buddha praised him; ‘This monk has much wisdom. He carefully considers before believing anything.’

The Buddha’s actions here are a good example for one who is a teacher of others. 

Sometimes you can learn things even from small children; don’t cling blindly to positions of authority.

~ Ajahn Chah

No.409 - The Teachings of Ajahn Suchart ( Wed, 26 March 2025)

 No.409 - The Teachings of Ajahn Suchart ( Wed, 26 March 2025)

Wed, 26 March 2025

When you are born, regardless of which society you are born into, you are born into a society where greed, hatred and delusion fill the minds of each individual.”

Student (Male, M):  Some people are treated unfairly, such as in Tibet.

Do you think a peaceful approach by relying on your past kamma is the right way to cope with such a situation?

Tan Ajaan:  No, the right way to cope with such a situation is to do like the Buddha did: that is, do not take a new life, as I have explained to you. 

Because when you are born, regardless of which society you are born into, you are born into a society where greed, hatred and delusion fill the minds of each individual. 

This greed, hatred and delusion in the minds of each individual will be the cause of conflicts, the cause of problems. If everyone can live in peace and not bother other people, then it is all right, but no one likes to do that. 

Everyone likes to hurt others, or to oppress them under their power, for instance. That is because the mind has not been taught to live properly. 

The mind is still under the delusion that having things or people under its command makes it feels good. 

So, this kind of thinking only causes struggle and war in society. 

Buddhism offers a personal salvation, but not a salvation for everyone. It is something we have to seek for ourselves. This is because everyone has different ways of looking at things and we cannot convince everyone to think the same way as us. The Buddha never tried to teach everyone to be like him; he only taught people who thought like Him.

These sorts of problems don’t just exist in our time, they also existed in the past. If you study history, you know that there have always been problems, there have always been wars. It will always been like that because the mind of each individual has not been taught with the right knowledge.

………..

Than Ajahn:  Any more questions?

Layman:  No more.

Than Ajaan:  Whoever has questions may post them on the Internet (inbox), on Facebook. But you will need to be patient and wait for the answer. The person who asks on your behalf will key in/upload the answer (video) to Facebook. This is suitable for people who live far away and are not able to come themselves. 

If the questions come through email, there may not be time to answer because writing a reply takes up too much time. It is not as easy as speaking, which only takes a few moments. One minute of speaking will take up to five minutes to write. In addition, if the written reply is not clear, then one needs to ask further questions. Going back and forth in this way may take a long time and become difficult. 

The best way to ask questions is to come here in person. However, you may instead try to solve the problem by thinking it out first rather than asking others endlessly whenever problems arise.

By Ajaan Suchart Abhijāto

www.phrasuchart.com

Youtube: Dhamma in English

https://www.youtube.com/channel/UCi_BnRZmNgECsJGS31F495g

#ajahnsuchartabhijato #greed #hatred #delusion #kamma #dhamma

May all be safe from harm n danger.

No.408 - The Teachings of Ajahn Suchart (Tue, 25 March 2025)

 No.408 - The Teachings of Ajahn Suchart

Tue, 25 March 2025

Watching the mind means watching your thoughts and stopping your thoughts.”

Question:  “Mindfulness of mind seems to be clearer to me than mindfulness of the body. Is it important to focus on the mind or in the body?”

Than Ajahn:  “If you’re using your body, then you have to be mindful of your body. If you don’t watch what your body is doing, your mind can be doing something incorrectly. Like walking, if you don’t watch where you’re walking, you might walk into a tree or you might fall down because you step on the slippery road. 

Mindfulness means to be careful in what you are doing. If your body is moving, then you have to be mindful of your body. If your body is sitting still, then you can watch your mind. In watching the mind, you have to know what you are watching, and know what you’re supposed to do. 

The purpose of watching the mind is to stop your mind from thinking. If you cannot stop your mind from thinking and you still watch it, it doesn’t do you any good. Why do you want to stop your thinking? It’s because your thinking creates cravings and desires which follows by depression, restlessness and agitation. 

So, watching the mind means watching your thoughts and stopping your thoughts. You have to learn how to stop your thoughts. You need something to stop your thoughts. The easiest way is to recite a mantra. Keep reciting a mantra or keep watching your breath. You have to go back to have something to stop your mind from thinking. 

Watching your mind is just to make sure that your mind is not doing anything bad. If your mind is not thinking, or if it’s not creating any problem, then it’s ok. But when it starts to create problems, you have to know how to stop it. If you don’t know how to stop your thoughts, watching the mind will not give any benefit.”

From “Dhamma in English to layperson from France, Mar 5-8, 2018.”

By Ajahn Suchart Abhijāto

www.phrasuchart.com

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No.407 - Extract from Sakkapañha Sutta (DN 21) :

How to live without hate

by Bhante Aggacitta

On one occasion, Sakkadevaraja approached the Buddha and asked:

“Beings wish to live without hate, violence, hostility and enmity. They wish to live in peace yet fail to do so. By what fetters are they bound so that they live in such a way?”

The Blessed One replied:

“It is envy and stinginess that bind beings in such a manner.”

Envy is the feeling of displeasure over another’s prosperity, success, looks, achievements, happiness, etc. There are countless things we can be jealous about if we do not cultivate MUDITA (altruistic joy).

Stinginess is the reluctance to share and 5 examples of stinginess are as follows:

1. Dwelling

When a dwelling is offered to the Sangha, all monks, regardless of status are allowed to live in it, unless it is offered to only one particular monk. There was the case of a monk in a temple who initially offered another senior monk a place to stay. However, soon this learned elder monk became so popular with the devotees that he incurred the envy of the first monk who then made it difficult for the senior monk to continue dwelling there. He was stingy and refused to share, out of envy.

2. Friends/ Intimates, Supporters/ Disciples

A good example is the possessiveness of a man/woman for his/her girlfriend/boyfriend. Even among the monastics, some monks get jealous if another monk is more popular among their group of supporters.

3. Possession

In their quest for money many businessmen often forget themselves and want the entire share of the cake/pie, often refusing to share with another.

4. Virtue

Some learned people (monks/laypeople) want everybody to know that only they have great virtue or are excellent at Dhamma.

5. Learning/Dhamma

Some do not like to share their experiences/knowledge with others.

Sakkadevaraja inquired of the Buddha:

“But what gives rise to envy and stinginess and what is their origin?”

In reply, the Buddha said:

“Envy and stinginess arise from liking and disliking which in turn is caused by our desire.”

Many people have a great desire to seek and acquire things by whatever means. They then consume/enjoy it as well as hoard it for future use. In addition, it is used to gain affection/loyalty of loved ones, servants or followers.

Sakkadevaraja inquired of the Blessed One:

“What then gives rise to desire?”

The Buddha replied:

“Desire arises from thinking. When the mind thinks about something, desire arises. When there is no thought, desire does not arise.”

Desire arises from thinking. When we are beset by excessive worry and compulsive thoughts, we should train ourselves to take a break. This will refresh the mind and give it more space for inspired and creative thinking. 

The practice of mindfulness meditation can help us in this matter.

Sakkadevaraja further inquired of the Buddha:

“What gives rise to thinking?”

The Buddha replied:

“Thinking arises from elaborated perceptions and notions.”

A yogi will understand this statement very well. Very often during meditation, past memories float up through association with various stimuli via our 6 senses. If one is not cautious, then continuous thinking results in the arising of desire. It is often easier to be aware of this chain link of thoughts during the process of meditating compared to being aware of them during our day-to-day activities. However, an experienced person can still learn to be generally aware of what our body and mind are doing. This will prevent us from being led astray and to lose focus of what is at hand. The control of our mind is largely dependent on our ability to be aware of what we are currently focused on and to cut out distractions every time they arise.

No.406 - The Teachings of Ajahn Mun (25 March 2025)

 
No.406 -  The Teachings of Ajahn Mun  (25 March 2025)

The two elements, namo, when mentioned by themselves, aren't adequate or complete. We have to rearrange the vowels and consonants as follows: Take the a from the n, and give it to the m; take the o from the m and give it to the n, and then put the ma in front of the no. This gives us mano, the heart. Now we have the body together with the heart, and this is enough to be used as the root foundation for the practice. Mano, the heart, is primal, the great foundation. Everything we do or say comes from the heart, as stated in the Buddha's words:

mano-pubbangama dhamma

mano-settha mano-maya:

'All dhammas are preceded by the heart, dominated by the heart, made from the heart.' The Buddha formulated the entire Dhamma and Vinaya from out of this great foundation, the heart. So when his disciples contemplate in accordance with the Dhamma and Vinaya until namo is perfectly clear, then mano lies at the end point of formulation. In other words, it lies beyond all formulations.

All supposings come from the heart. Each of us has his or her own load, which we carry as supposings and formulations in line with the currents of the flood (ogha), to the point where they give rise to unawareness (avijja), the factor that creates states of becoming and birth, all from our not being wise to these things, from our deludedly holding them all to be 'me' or 'mine'.

~ Ajahn Mun

No.405 - Insight isn’t something that can be taught.

 No.405 - Insight isn’t something that can be taught. 

It’s something you have to give rise to within yourself. It’s not something you simply memorize and talk about. If we were to teach it just so we could memorize it, I can guarantee that it wouldn’t take five hours. 

But if you wanted to understand one word of it, three years might not even be enough. 

Memorizing gives rise simply to memories. 

Acting is what gives rise to the truth. This is why it takes effort and persistence for you to understand and master this skill on your own.

When insight arises, you’ll know what’s what, where it’s come from, and where it’s going—as when we see a lantern burning brightly: 

We know that, ‘That’s the flame... That’s the smoke… That’s the light.’ We know how these things arise from mixing what with what, and where the flame goes when we put out the lantern. All of this is the skill of insight.

Some people say that tranquility meditation and insight meditation are two separate things—but how can that be true? Tranquility meditation is ‘stopping,’ insight meditation is ‘thinking’ that leads to clear knowledge. 

When there’s clear knowledge, the mind stops still and stays put. They’re all part of the same thing.

Knowing has to come from stopping. If you don’t stop, how can you know? 

For instance, if you’re sitting in a car or a boat that is traveling fast and you try to look at the people or things passing by right next to you along the way, you can’t see clearly who’s who or what’s what. But if you stop still in one place, you’ll be able to see things clearly.

Or even closer to home: When we speak, there has to be a pause between each phrase. If you tried to talk without any pauses at all, would anyone be able to understand what you said?

This is why we first have to make the mind stop to be quiet and still. When the mind stays still in a state of normalcy, concentration arises and discernment follows. This is something you have to work at and do for yourself. 

Don‘t simply believe what others say. Get so that you know ‘Oh! Oh! Oh!’ from within, and not just ‘Oh? Oh? Oh?’ from what people say. 

Don’t take the good things they say and stick them in your heart. You have to make these things your own by getting them to arise from within you. 

Spending one dollar of your own money is better than spending 100 dollars you’ve borrowed from someone else. If you use borrowed money, you have to worry because you’re in debt. If you use your own money, there’s nothing to worry about.

* * *

In the same way, tranquility and insight have to go together. You first have to make the mind stop in tranquility and then take a step in your investigation: 

This is insight meditation. The understanding that arises is discernment. To let go of your attachment to that understanding is release.

So stopping is the factor that gives rise to strength, knowledge, and discernment—the fixed mind that knows both the world and the Dhamma in a state of heightened virtue, heightened consciousness, and heightened discernment leading on to the transcendent.

~~~

From 'Stop & Think' in Food for Thought by Ajaan Lee Dhammadharo, translated from the Thai by Thanissaro Bhikkhu. https://www.dhammatalks.org/.../FoodForT.../Section0017.html

~~~~

Ajaan Lee explains why there's a need for the balanced development of both tranquility and insight in one's meditation practice.

This accords with the Buddha's explanation that correct meditation practice consists of the development of both insight (vipassana) and tranquillity (samatha) (AN 4.94: Samādhi Sutta).

If samatha precedes vipassana — or vipassana, samatha — one's practice is in a state of imbalance and needs to be rectified by seeking instructions from fellow meditators who have developed the other component. 

Yet, many practitioners hold the view that only vipassana meditation leads to Awakening and that samatha meditation should be avoided.

See AN 4.94: Samādhi Sutta — Concentration (Tranquillity and Insight) {A ii 93} by Thanissaro Bhikkhu at 

https://www.dhammatalks.org/suttas/AN/AN4_94.html)

24 March 2024

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No.404 - #Seeking_the_Knower

 No.404 - #Seeking_the_Knower

"Try thinking of the word 'Buddho' or any word that is neither enticing nor irritating.

Continue contemplating it and observe—

Where is that word most distinct?

That very spot is the base of the mind.

Observe that this base…

is not fixed permanently.

Some days, it is in one place;

other days, it is somewhere else.

The base of the mind—where 'Buddho' appears most clearly—

is certainly not outside the body.

It must be within.

Yet, upon closer examination,

it is impossible to pinpoint it to any specific part of the body.

Thus…

it is neither external nor strictly internal.

When this realization arises,

it means the base of the mind has been correctly identified.

Once identified, and when 'Buddho' appears clearly in thought,

continue contemplating it without interruption.

As the mind gradually settles into tranquility,

its tendency to chase external objects diminishes.

Even if it wanders momentarily,

awareness returns swiftly.

At this stage, the repetition of 'Buddho' will naturally cease,

because verbal recitation is a coarse object of attention.

When the mind surpasses such coarse objects,

and the repetition fades,

there is no need to return to it.

Simply maintain awareness at the original base.

Then observe…

the sensations and the nature of the mind at that base.

Recitation is only a tool to unify the mind.

Now, observe—

who is the one reciting 'Buddho'?"

— Luang Pu Dune Atulo

Source: Excerpted from Samadhi: Meditation Practice Through Knowing and Letting Go of Objects

No.403 - People who hope for the Path & Fruition towards Nibbana,

 

Ajahn Dtun

People who hope for the Path & Fruition towards Nibbana, 

in essence, they will be people of few words.

Speak when they need to but not mingle or socialise.

Different people may pawana differently.

That some people not obtain the Fruition is because of the lack of interest in sitting in samadhi and walking meditation or may be more interested in talking, but put little effort in practice;

Eat a lot and sleep a lot.

Calmness doesn’t develop; only restlessness or distraction.

People who hope for Nibbana, in essence, will be people who eat less, sleep less, speak less, but diligent and persistent in the practice.

No.402 - ‘Plant the cause, not seek the fruit’ is the attitude of practice.

 

—Ajahn Yiu, 10 March 2024  

This is our attitude in practice: do not seek the fruit, just plant the cause. We know that by doing so, by planting wholesome causes, there will be good results, so we just need to do it. Do not concern ourselves with when the fruit will ripen, or whether it will be sweet or sour when it matures. We only need to understand that ‘by planting wholesome causes, one reaps wholesome fruits’. Indeed, all matters in the world or beyond are like this. When we let go of expectations and desires, and give, work, interact with our children, and care for our family with a mind free from craving, no matter the area of life, if we have this attitude, we will be happy.  

When we work, we work with a mind of giving. We do not concern ourselves with when the salary will be paid or when we will be promoted. We just focus on doing our current work well. What is meant to come will come, and what is not meant to come, let it be. In this way, we can work happily, and the efficiency and quality of our work will also improve. We just need to do it this way.  

The same applies to practice. Just focus on giving and fulfilling our responsibilities in the present moment. Whatever wholesome Dhamma it may be, we should practise it.

No.401 - Merits

Merits 

In Buddhism, sharing merits with others is considered a virtuous and compassionate act. Merit, or "puñña" in Pali, refers to the positive karma accumulated through good deeds, moral conduct, meditation, and acts of generosity. Sharing merits with those in need, such as deceased relatives, suffering beings, or all sentient beings, is a common practice in many Buddhist traditions.

This act of sharing merits is often done through dedicatory prayers or intentions, especially during rituals or after performing good deeds. The idea is that by dedicating the merits to others, one not only cultivates selflessness and compassion but also helps others on their path toward liberation and well-being.

However, it is important to note that the effectiveness of sharing merits depends on the recipient's capacity to receive them. For example, in some Buddhist teachings, it is said that beings in certain realms (like hell beings or hungry ghosts) may benefit more from shared merits than others.

Ultimately, sharing merits aligns with the Buddhist principles of loving-kindness (metta), compassion (karuna), and the aspiration for the welfare of all beings. It is seen as a way to reduce selfishness, foster interconnectedness, and contribute to the collective good.

No, your merits are not lost when you share them with others in Buddhism. In fact, sharing merits is considered an act of generosity and compassion, which can actually increase your own positive karma. The act of dedicating merits to others reflects a selfless and altruistic mindset, which is highly valued in Buddhist practice.

When you share merits, you are not giving away a finite resource; rather, you are extending the positive energy of your good deeds to benefit others. This act itself generates additional merit because it cultivates qualities like kindness, empathy, and a sense of interconnectedness with all beings.

In many Buddhist traditions, it is believed that sharing merits can even amplify the positive effects of your actions, as it strengthens your intention to help others and contributes to the well-being of the broader community. Therefore, rather than diminishing your merits, sharing them can enhance your spiritual growth and bring about greater happiness and peace for both yourself and others.

No.400 . The Teachings of Ajahn Suchart (Mon, 24 March 2025)

 The Teachings of Ajahn Suchart

Mon, 24 March 2025

If you don’t force yourself and leave it for the desire to do it (meditate), this is very seldom can be successful unless you have developed this meditation habits before in your previous lives.”

Question:  How can I keep the non-stop-wandering mind to calm down during ānāpānasati meditation?

Than Ajahn:  You have to focus only at the breathing and not let your mind go think about other things. Just keep focusing on the breathing. Just be aware of your breathing in and breathing out. Don’t think about the breath itself. Don’t think about anything else. Just be aware. 

…….

Question:  How can I be able to meditate longer than 30 minutes?

Than Ajahn:  You just have to keep doing it and do it a lot then you can extend your time. The most important thing is that you have to keep maintaining mindfulness even after you sit. If you want to sit for a long time, you need a strong mindfulness. 

And you can have a strong mindfulness by developing mindfulness all day long. 

…….

Question:  When I meditate for 30 minutes or an hour, should I bring my mind on aniccā, dukkha, anattā or should I keep going on samatha?

Than Ajahn:  When you do not have samatha yet, you have to develop samatha first. Vipassanā is the second level and you need the support of samatha because if your mind does not have samatha, your mind will be restless and it will not like to think about aniccā, dukkha, anattā.

…….

Question:  I realised that I always avoid meditation even though I can get calm when I meditated. Am I less in paramῑ or what influence this laziness?

Than Ajahn:  Generally the mind of ordinary people are inclined towards the happiness from the senses: from seeing, hearing, smelling and tasting, so it is not easy for people to meditate. In order to meditate, people have to force themselves to do it. 

If you don’t force yourself and leave it for the desire to do it (meditate), this is very seldom can be successful unless you have developed this meditation habits before in your previous lives. If you have developed a lot of meditation in your previous lives then you might find it easier and more incline to meditate than to watch tv. 

So if you are more incline to watching tv than meditating, it means that you used to do that (watching tv) before. 

It is similar to when you used to use your right hand you will keep using your right hand, you don’t want to use your left hand, and if you want to use your left hand to do something, you have to force yourself to do it. The same way when you are looking for happiness, whether it is inside or outside of the mind. Most people are used to look for happiness outside the mind and they go and find happiness through their senses but for some other people who might in their past lives used to find happiness inside, they tend to like to meditate more than watching tv. So this is your past actions.

By Ajaan Suchart Abhijāto

www.phrasuchart.com

Youtube: Dhamma in English

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No.399 - The Teachings of Ajahn Golf ( Mon, 24 March 2025)

 No.348 - The Teachings of Ajahn Golf

( Mon, 24 March 2025)

The Teachings of  Ajahn Golf

Mon, 24 March 2025

(Translated Text)

《How to Make a Powerful Vow?》

Devotee: How do we make a vow in a way that is correct and effective?

Ajahn Golf: What makes a vow truly work? This is how Ajahn makes a vow:

"May all the perfections (paramis) and good karma I have accumulated help me reach Nibbana as quickly as possible."

The vows we make shall come from our hearts. If our vows are not connected to Nibbana, we may remain trapped in the cycle of rebirth, experiencing endless suffering.

That’s why great masters teach that a strong and focused vow can help us reach Nibbana faster. When we follow the path to Nibbana in practising, our vow to Nibbana will realize.

Ajahn jokes that he is “selfish” and vows that:

"May I attain Nibbana as soon as possible,  I will chose the method whichever can help me to reach Nibbana faster."

Even if eventually not being able to teach or guide others, dead, or whatever, it doesn’t matter but as long as attaining liberation. (laughs)

Even if nobody offering food or facing any hardships, the only wish is to reach Nibbana quickly. With the vow during the time, even no food is taken, Nibbana is still attained. (laughs). Ajahn characterizes himself as “selfish” (laughs) Ajahn will not worry and attach to anybody (laughs). 

However, when we are thinking of our loved ones—our spouse, children, parents, or even pets, it can be described as we are sinking into deep water. In that moment, the most important thing is to save ourselves first and swim to shore.If we try to save others, we might all sink together.

That’s why the Lord Buddha and the Arahants, they had attained liberation. They could use the tools to save all beings who are still struggling in the water. Therefore, Ajahn vows that to attain Nibbana quickly will help us staying on the right path and free from distractions.

Ajahn joked that he did not mention to teach others when he was making his vow. That’s why, he had the sore throat and lost his voice. (laughs)

Make a vow as you wish.

Wish for whatever you want. If you want to be an emperor or queen, make a vow for it. If you want to reach heavenly realms, you can do the same — as long as we cultivate good karma through dana, upholding precepts, and practicing meditation.

So go ahead, make any vow you desire.

But be remembered — no matter what you desire, suffering will always follow.

---Ajahn Golf 阿贊高爾夫 อาจารย์กอล์ฟ

09/12/2023 @Penang Bodhi Heart Sanctuary, George Town, Penang, Malaysia

摘錄自 Excerpted from： <56：21

https://www.facebook.com/100087367309533/videos/1313526372653195

more about Ajahn Golf:

https://www.knownsee.com/%E5%A4%A7%E5%B8%AB%E7%88%B6-masters/%E6%B3%B0%E5%9C%8B-thailand/ajahn-golf

No. 398 - The Teachings of Ajahn Suchart (Sun, 23 March 2025)

 The Teachings of Ajahn Suchart

Sun, 23 March 2025

Question: Is it jhāna when breathing seems to be stopped?

Than Ajahn: No, it just means that your mind is paying attention to breathing. It becomes jhāna when the mind enters a stillness where you no longer notice the breath. You go deeper and become calmer. You reach the fourth jhāna when the mind stops paying attention to the body. Mind becomes calm and happy by itself. Sometimes it can still hear a voice or feel a body, but the mind is not disturbed by what it hears or what it feels. This is the fourth jhāna.

If you want to go deeper, you have to focus your mind further. Then, you will enter arūpa-jhāna. But, no need to reach that deeper level. If you want to develop the mind to attain enlightenment, you only need the fourth jhāna. Once you get out of the fourth jhāna, when you return to a normal state of mind, you teach your mind that everything the mind wants is not permanent. Everything will cause you to suffer because everything will change or one day it will disappear.

So when your mind wants something, it knows it will end in misery. Thus you will not want for anything. You can stop your want or passion for something and someone else. Once you have no passion and desire, there will be no more anxiety, anxiety, sadness, or mental torment left in the mind.

“Dhamma in English, February 27, 2018. ”

By Ajahn Suchart Abhijāto

#ajahnsucharttabhijato #meditasi #perhatian #jhana

No. 397 - The Teachings of Lord Buddha. ( Sun, 23 March 2025)

 The Teachings of Lord Buddha.

Sun, 23 March 2025

Desires

Becareful of extreme views like “have no desires” or to basically be mindless and have zero perceptions (with wrong view), which can lead to the realm of gods called “Asaññasatta devas” (mindless/non-precipient Deva).

The Buddha doesn’t tell us to have no desires & aspirations, he tells us to have both RIGHT & WHOLESOME desires and aspirations. The very Eightfold Path describes right intentions (the basis of desire), and appropriate actions. To meditate, one must have desire. The role of faith, the drawbacks, and listening to Dhamma talks is primarily to evoke the desire to practice the path.

Here are some examples of sutta about desire:

“Bhikkhus, when a bhikkhu has desire (chanda) for something, he arouses effort for it, he applies his mind and exerts his energy. This is called desire as a basis for spiritual power.” - Chanda sutta

“Bhikkhus, if a bhikkhu wishes: ‘May I be dear and agreeable to my companions in the holy life, respected and esteemed,’ he should be one who fulfills virtue, cultivates meditation, and develops wisdom.” - AN 4.170

In the Digajhanu sutta, the Buddha explains what one must do If they DESIRE welfare in the world, with 8 conditions. - AN 8.54

In the Akankha sutta, the Buddha discusses the several wholesome aspirations (desires) and accomplishments a monk would make true if he practiced the Patimokkha. - AN 10.71

And many many more examples. Let us not adopt extreme views, steer away from extreme views. Let us follow the Dhamma prescribed by the Buddha 🙏

May the triple Gem bless you 🙏

........................................

By Norbu :

Your understanding is very balanced and aligns well with the Middle Way (majjhima patipada) taught by the Buddha. Indeed, the complete elimination of all desire is not what the Buddha taught - rather, he taught the skillful cultivation of wholesome desires (kusala-chanda) while gradually abandoning unwholesome desires (akusala-chanda).

The suttas you've cited are excellent examples. Even the desire for Nibbana (nibbanasacchikiriyatthaya) is considered wholesome and necessary for progress on the path. As stated in the Brahmana Sutta (SN 51.15), the desire for liberation is what drives the development of the four bases of spiritual power (iddhipada).

Your warning about the dangers of wrong views leading to rebirth as an Asaññasatta deva is particularly important. This demonstrates how misunderstanding the teachings about desire can lead to unfortunate results.

The Buddha's path is one of careful discernment (yoniso manasikara) - knowing which desires to cultivate and which to abandon. This is part of Right View (samma ditthi), the first factor of the Noble Eightfold Path.

Used sources:

Yuganaddha sutta AN4.170 (2109 characters)

Dīghajāṇu sutta AN8.54 (7118 characters)

Ākaṅkha sutta AN10.71 (3425 characters)

(Text collected and compiled by Andrew Sum)