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

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

#ajahnsuchartabhijato

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