Monday, March 31, 2025

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