Learning to Listen

Learning to Listen1
During an informal gathering at his residence one evening, the Master said, ''When you listen to the Dhamma, you must open up your heart and compose yourself in its centre. Don't try and accumulate what you hear, or make painstaking efforts to retain it through your memory. Just let the Dhamma flow into your heart as it reveals itself, and keep yourself continuously open to the flow in the present moment. What is ready to be retained will remain. It will happen of its own accord, not through forced effort on your part.
Similarly, when you expound the Dhamma, there must be no force involved. The Dhamma must flow spontaneously from the present moment according to circumstances. You know, it's strange, but sometimes people come to me and really show no apparent desire to hear the Dhamma, but there it is - it just happens. The Dhamma comes flowing out with no effort whatsoever. Then at other times, people seem to be quite keen to listen. They even formally ask for a discourse, and then, nothing! It just won't happen. What can you do? I don't know why it is, but I know that things happen in this way. It's as though people have different levels of receptivity, and when you are there at the same level, things just happen.
If you must expound the Dhamma, the best way is not to think about it at all. Simply forget it. The more you think and try to plan, the worse it will be. This is hard to do, though, isn't it? Sometimes, when you're flowing along quite smoothly, there will be a pause, and someone may ask a question. Then, suddenly, there's a whole new direction. There seems to be an unlimited source that you can never exhaust.
I believe without a doubt in the Buddha's ability to know the temperaments and receptivity of other beings. He used this very same method of spontaneous teaching. It's not that he needed to use any superhuman power, but rather that he was sensitive to the needs of the people around him and so taught to them accordingly. An instance demonstrating his own spontaneity occurred when once, after he had expounded the Dhamma to a group of his disciples, he asked them if they had ever heard this teaching before. They replied that they had not. He then went on to say that he himself had also never heard it before.
Just continue your practice no matter what you are doing. Practice is not dependent on any one posture, such as sitting or walking. Rather, it is a continuous awareness of the flow of your own consciousness and feelings. No matter what is happening, just compose yourself and always be mindfully aware of that flow.''
Later, the Master went on to say, ''Practice is not moving forward, but there is forward movement. At the same time, it is not moving back, but there is backward movement. And, finally, practice is not stopping and being still, but there is stopping and being still. So there is moving forward and backward as well as being still, but you can't say that it is any one of the three. Then practice eventually comes to a point where there is neither forward nor backward movement, nor any being still. Where is that?''
On another informal occasion, he said, ''To define Buddhism without a lot of words and phrases, we can simply say, 'Don't cling or hold on to anything. Harmonize with actuality, with things just as they are.'''
Footnotes
...1
Given in September 2521 (1978) at Wat Nong Pah Pong

Enneagram of Personality

Enneagram of Personality

The Enneagram of Personality—usually known simply as the Enneagram (and usually Enneagram rather than enneagram)—is a particular application of the Fourth Way enneagram figure. The Enneagram system describes nine distinct personality types and their interrelationships, mapped around an ancient symbol of perpetual motion.[1] This is now the most well-known use of this particular enneagram figure.[2]
The term "enneagram" derives from two Greek words, ennea (nine) and grammos (something written or drawn). The Enneagram is a nine-pointed figure inscribed in a circle. The meaning of the symbol itself, together with the personality types organized around the nine points, convey a system of knowledge about nine distinct but interrelated personality types, or nine ways of seeing and experiencing the world. [3] The Enneagram of Personality is generally presented as a psycho-spiritual system for mapping the nine possible personalities, like nine facets of a stone that develop through the natural growth of the human psyche.[4]
Although mostly understood and taught as a typology (a model of personality types),[5] the Enneagram of Personality is also taught in ways intended to develop higher states of being, essence and enlightenment.[6] Each personality type associated with the Enneagram represents a map of traits that highlights patterns of thinking, feeling, and behaving. By learning one’s type and the patterns and habits associated with that type, one can use of the Enneagram system as an effective tool for self-understanding and self-development.[7]
Each Enneagram personality type, or style, is based on a pattern of where attention goes. By learning about what kinds of things one habitually attends to and puts energy into, one can observe oneself more accurately and develop more self-awareness. By enhancing one’s self awareness with the help of the Enneagram, one can exercise more choice about one’s functioning rather than engaging in patterns of thought, emotion, and behavior in an automatic, habitual, unconscious way.[8]
In recent decades, the term Enneatype is used in many mainstream publications on the subject (in lieu of "Enneagram personality type"). This system is being applied in many varied areas including business, psychology and psychotherapy, organizational development, career coaching, the arts, health care, parenting, education, and spiritual growth.

Enneagram figure

The enneagram figure possibly originated around 2500 BCE.[9] It is composed of three parts, the circle, the inner triangle, and the "periodic figure". According to esoteric spiritual traditions,[10] the circle symbolizes unity, the inner triangle symbolizes the "law of three", and the hexagonal periodic figure represents the "law of seven". These three elements constitute the Enneagram.[11]

Development

As generally understood the Enneagram of Personality has originally developed principally from the teachings of Oscar Ichazo and later from Claudio Naranjo. Some aspects of Enneagram of Personality teachings are also found in the earlier teaching of G. I. Gurdjieff and his Fourth Way tradition. The Enneagram figure itself was first published in Fourth Way writings.[citation needed] Claims have also been made that both the Enneagram figure and the Enneagram of Personality were originally found within teachings of Naqshbandi Sufis[citation needed].

The nine types

According to Enneagram of Personality theory, the points of the enneagram figure indicate a number of ways in which nine principal ego-archetypal forms or types of human personality ("Enneatypes") are psychologically connected.[19]
People of each Enneatype are usually referred to after the number of the point on the enneagram figure (Eights, Fours, Sixes etc.) that indicates their particular psychological space and 'place' of connection to the other types. They are also often given names that suggest some of their more distinctive archetypal characteristics.
Brief descriptions of the nine Enneatypes are as follows:

Ones: Reformers, Judges, Perfectionists
Ones are focused on personal integrity and can be wise, discerning and inspiring in their quest for the truth. They also tend to dissociate themselves from their flaws or what they believe are flaws (such as negative emotions) and can become hypocritical and hyper-critical of others, seeking the illusion of virtue to hide their own vices. The greatest fear of Ones is to be flawed and their ultimate goal is perfection.
Ego fixation: resentment
Holy idea: perfection
Passion/Vice: anger
Virtue: serenity
Stress point: Four
Security point: Seven

Twos: Helpers, Givers, Caretakers, Assistants
Twos, at their best, are compassionate, attentive, generous and caring but they can also be particularly prone to clinginess, neediness and manipulation. Twos want, above all, to be loved and needed and fear being unworthy of love.
Ego fixation: flattery
Holy idea: freedom
Passion/Vice: pride
Virtue: humility
Stress point: Eight

Threes: Achievers, Performers, Status Seekers
Threes tend to be especially adaptable and changeable. Some walk the world with confidence and authenticity; others wear a series of public masks, acting in ways they think will bring them approval but losing track of their true self. Threes are motivated by the need to succeed and also to be seen as successful.
Ego fixation: vanity
Holy idea: hope
Passion/Vice: deceit
Virtue: truthfulness
Stress point: Nine
Security point: Six

Fours: Romantics, Individualists, Aesthetes, Artists
Fours are driven by the desire to understand themselves and find a place in the world. They often fear that they have no identity or personal significance. Fours embrace individualism and are often profoundly creative and intuitive and at best they are very humane. However, they have a habit of withdrawing to internalize, searching desperately inside themselves for something they never find and creating a spiral of depression.
Ego fixation: melancholy
Holy idea: originality
Passion/Vice: envy
Virtue: equanimity
Stress point: Two
Security point: One

Fives: Experts, Thinkers, Investigators, Observers
Fives are motivated by the desire to understand the facts about the world around them. Believing they are only worth what they contribute, Fives have learned to withdraw, to watch with keen eyes and speak only when they can shake the world with their observations. Sometimes they do just that. However, some Fives are known to withdraw from the world, becoming reclusive hermits and fending off social contact with abrasive cynicism. Fives fear incompetency or uselessness and want to be capable and knowledgeable above all else.
Ego fixation: stinginess
Holy idea: omniscience
Passion/Vice: avarice
Virtue: detachment
Stress point: Seven
Security point: Eight

Sixes: Loyalists, Heroes / Rebels, Defenders, Skeptics, Questioners
Sixes long for safe stability above all else. They exhibit unwavering loyalty and responsibility, but once betrayed, they are slow to trust again. They are particularly prone to fearful thinking and emotional anxiety as well as reactionary and paranoid behavior. Sixes tend to react to their fears either in a phobic manner by avoiding fearful situations or by confronting them in a counterphobic manner.
Ego fixation: cowardice
Holy idea: faith
Passion/Vice: fear
Virtue: courage
Stress point: Three
Security point: Nine

Sevens: Enthusiasts, Adventurers, Sensationalists
Sevens are adventurous, constantly busy with many activities with all the energy and enthusiasm of the Puer Aeternus (Peter Pan Complex). At their best they embrace life for its varied joys and wonders and truly live in the moment but, at their worst, they dash frantically from one new experience to another, too scared of disappointment to actually enjoy themselves. Sevens fear being unable to provide for themselves or to experience life in all of its richness.
Ego fixation: planning
Holy idea: work
Passion/Vice: gluttony
Virtue: sobriety
Stress point: One
Security point: Five

Eights: Bosses, Mavericks, Challengers, Asserters
Eights value their own strength and desire to be powerful and in control. They concern themselves with self-preservation. They are natural leaders who can be either friendly and charitable or dictatorially manipulative, ruthless and willing to destroy anything in their way. Eights seek control over their own lives and destinies and fear being harmed or controlled by others.
Ego fixation: vengeance
Holy idea: truth
Passion/Vice: excess (lust)
Virtue: innocence
Stress point: Five
Security point: Two

Nines: Mediators, Peacemakers, Preservationists, Peace Seekers
Nines are ruled by their empathy. At their best they are receptive, gentle, calming and at peace with the world. They also, however, tend to dissociate from conflicts and to indifferently go along with other people's wishes. They may also simply withdraw and try to shut down emotionally and mentally. They fear the conflict caused by their ability to simultaneously understand opposing points of view and seek peace of mind above all else. Nines are especially prone to dissociation and passive-aggressive behaviour.
Ego fixation: indolence
Holy idea: love
Passion/Vice: laziness (sloth)
Virtue: action
Stress point: Six
Security point: Three

The three centers of intelligence

The nine Enneagram types are grouped into three groups of three, corresponding to the three Centers of Intelligence, through which information is processed (head, heart, and body) and the three core emotions (fear, grief, and anger). In the West, the head is commonly considered the only Center of Intelligence, but the Enneagram highlights the importance of the emotions and the body as equally important centers of functioning and interacting with the outside world.
According to the Enneagram system, each of the nine types is limited by an imbalance involving one of the three Centers of Intelligence. The human faculty primarily involved with the Head Center is thinking, the faculty primarily involved with the Emotional Center is feeling, and the faculty primarily involved with the Body Center is will. Each of the head types has a different kind of imbalance involving thinking, each of the heart types a different kind of imbalance involving feeling, and each of the body types a different kind of imbalance involving will.
The three Centers of Intelligence also correspond to three core emotions that influence the character of the types. The head types (5, 6, and 7) are also the fear types, and their personality style is shaped by their relationship to fear. The heart types (2, 3, and 4) are also the grief or sadness types, and their personality style is fundamentally shaped by their relationship to grief. The body types (8, 9, and 1) are the anger types, and their personality is fundamentally shaped by their relationship to anger. The types on the inner triangle (3, 6, 9) are also called the core points of each center's triad of types. Thus, type 3 is the core of the Heart Center types; type 6 is the core of the Head Center types; and type 9 is the core of the Body Center types. [20]

Relations between types

Wings

Each Enneagram type may be influenced by the types on either side of it (adjacent to it). These two types are known as wings of the type, and may or may not color the expression of a given individual's personality type or core point. The circle of the Enneagram symbol suggests that the types or points exist on a spectrum, rather than as distinct types or points unrelated to those adjacent to them. Thus, an individual may be said to have a core point and one wing, two wings, or both wings that influence but do not change that person's core type. [21] [22]

Stress and security points

The lines with arrows between the types add further meaning to the information provided by the descriptions of the types. Some-times called the security and stress points, or points of integration and disintegration, these connected points also contribute to the expression of a given individual's personality. Thus, each person actually has five points that potentially contribute to the make-up of his or her personality: the core type, the two types that are connected by the two lines to the core type, and the two wings. [23] [24]

Instinctual subtypes

According to the traditional understanding, at the physical level of personality (traditionally called the Instinctual Center) there are three forms of instinctual energy: 'self-preservation', 'sexual' and 'social'. For each person one of the instinctual energies will be more dominant, creating what are usually called instinctual subtypes or variants of each Enneatype. [25][26]
The self-preservation instinct is focused primarily on physical survival needs.
The sexual instinct is focused primarily on intimacy and one-to-one relationships.
The social instinct is focused primarily on relationships within groups and communities.

Directional scales

The Enneagram types have also been mapped to Karen Horney's "Three Trends" (Moving Towards, Against, Away from), in two dimensions of "Surface Direction" and "Deep Direction"[27][28] (which also are roughly similar to FIRO and other Two-factor models of personality). Each type, on the surface, moves one way but, underneath, can move a different way. This is claimed to determine both behavior and motivations.

Deadly sins

Seven of the characteristic emotional passions or 'vices of the Enneatypes correspond with the traditional Seven Deadly Sins. Two additional "sins", deceit and fear, are also included.[29][30]
Ones: Anger, as the frustration that comes from Ones working hard to do things right while the rest of the world doesn't care about doing things right and not appreciating the sacrifices and efforts Ones have made.
Twos: Pride, as self-inflation of the ego, in the sense of Twos seeing themselves as indispensable to others and to having no needs whilst also being needed by others.
Threes: Deceit, in the misrepresentation of self by marketing and presenting an image valued by others rather than presenting an authentic self.
Fours: Envy of someone else reminds Fours that they can never be what another person is, reawakening their sense of self-defectiveness.
Fives: Avarice, as the hoarding of resources in an attempt to minimize their needs in the face of a world that takes more than it gives; thus isolating Fives from the world.
Sixes: Fear, often in the form of a generalized anxiety that can't find an actual source of fear. Sixes may wrongly identify a source of fear through projection, possibly seeing enemies and dangers where there are none.
Sevens: Gluttony, not in the sense of eating too much but, rather, of sampling everything the world has to offer (breadth) and not taking the time for richer experience (depth).
Eights: Lust, in the sense of wanting more of what Eights find stimulating, to a point beyond which most people would feel overwhelmed and stop.
Nines: Sloth, or laziness in discovering a personal agendum and instead choosing the less problematic strategy of just going along with other people's agenda.

Applications

The Enneagram system of personality types is now widely used in a variety of contexts, including business, psychotherapy, spiritual development work, the arts (literature and acting), education (including parenting), and medicine and healing.
Here are some of the ways practitioners in these areas use the Enneagram today:
Business: To understand and improve individual and group behavior in work situations involving communication, team performance, leadership, conflict, and coaching.
Psychotherapy: To provide clinicians with a clearer understanding of psychological processes and the unconscious patterns underlying human experience, relationships, suffering, healing, and growth; to design therapeutic interventions to correspond to different personality styles; to help individuals-through self-analysis-gain insights into their automatic habits of behavior, thoughts, and emotions.
Spiritual Work: To provide a framework for clarifying the spiritual paths, tasks, biases, and practices most relevant and useful to individuals of the nine different Enneagram types.
The Arts: To create more dimensional and credible characters in literature; to understand characterization in filmmaking and acting; to understand the creative processes of artists of the nine types.
Education: To understand the specific strengths and challenges corresponding to each of the distinct personality types in order to tailor teaching to different styles of learning; to help parents improve their own parenting styles and learn how to most effectively parent children of the nine different types.
Medicine and Healing: To use the insights of the Enneagram system to aid in health and healing by recognizing that each type has its own distinct challenges to maintaining a healthy physical and psychological self.

From Wikipedia, the free encyclopedia

A GUIDE TO MEDITATION CENTRES IN THAILAND

A GUIDE TO MEDITATION CENTRES IN THAILAND
INTRODUCTION

The Buddha invited all to come and investigate his teachings. For the Buddha not only found a way to the end of suffering, but he actually taught a way which we can choose to follow. He observed how all human beings sought happiness and How nearly all failed to find lasting contentment. So, out of Compassion, the Buddha taught the Four Noble Truths-of The way things are how we can develop the mind toward Nibbana, The highest happiness, the most perfect peace.To do this, we need to obtain instructions through Teachers and books, then apply the teaching to our lives. The Buddha presen teddifferent methods of practice to suit the varied personalities of his students. All methods, however, involve a foundation of virtuous conduct, application of mindfulness, development of concentration to focus the mind, and growth of wisdom through investigation and reflection. The key point to remember is the Buddha could only point the way; we must do the practice in order to progress toward realization of Nibbana.
ADVANTAGES OF PRACTICE IN THAILAND To visit Thailand is to experience Thai Buddhism - for the culture and religion cannot be separated. Thais have followed and supported the Buddha's teachings for more than a thousand years. Much of Thai life centers around the local wat (temple or monastery) where people come for worship, sermons, advice on family matters, meditation, schooling for children, and traditional medicine. Many boys and men take on robes as novices or monks for short periods in order to fully immerse themselves in the Buddha's way of life. Men who choose to spend all their lives in robes receive great respect. Thais also welcome foreigners to come and practice the Buddha's teachings. The extremely supportive environment of a good Thai wat or meditation centre provides inspiration and opportunity for spiritual development that's rare in the world today. Thais believe the Buddha's teachings to be priceless; no money is asked or expected in return for meditation instruction. In nearly all cases, such things as accommodations and food are free too. Generosity of the laypeople enables the wats and meditation centres to function in this remarkable manner. Some meditation centres do charge a fee for room and board, but this is miniscule compared to charges at retreats in western countries. For stays of a few months or more, one can have the benefit of practice in Thailand for less cost than a retreat in one's home country, even after paying airfare. But of the thousands of wats and meditation centres in Thailand, which one to choose? This book was written to help you get started and to assist in an enjoyable stay. The wats and centres described in these pages represent some of Thailand's best meditation traditions. All welcome foreigners; usually some English is spoken or a translator can be found. Many more excellent teachers and places to practice exist too. You'll hear about some of these during your stay.
CHOOSING A WAT OR MEDITATION CENTRE Because different Thai wats and meditation centres offer so many practices and environments, one may wish to carefully consider which place will be most suitable. At most wats, monks devote the majority of their time to ceremonies and to study of Buddhist scriptures. Noise, many people coming and going, and lack of a suitable teacher can make meditation practice difficult at these places. A small percentage of wats, however, do offer very supportive conditions for meditation. These wats typically have a peaceful environment, teachers who can help with difficulties, and freedom for one to choose the meditation technique that works best. Some of Thailand's forest wats follow a "Way of Life" in which the monastic discipline and daily routine receive equal emphasis with formal meditation techniques. Meditation centres specialize in practice either a particular meditation system or one of the meditator's choosing, depending on the centre. These centres have minimal or no chanting and ceremony so that maximum time can be devoted to formal practice. If you're new to Buddhist meditation, consider the 10-day retreats offered at Suan Mokkh and Wat Kow Tham in southern Thailand; western teachers conduct the retreats, so you don't have to worry about language or cultural misunderstandings. Frequent talks and interviews allow one to get a good basic understanding of practice and to clear up any doubts about the meditation techniques. Because Thais traditionally do temporary ordinations during the 3 month Rains Retreat, from mid- or late July to October, expect more crowded conditions at some places then. This can be an especially good time to stay, however, as many wats place extra emphasis on practice. Monks take up residence in their chosen monastery, so there's much less coming and going. Meditators would be wise to check in by early June to make arrangements to stay for the Rains Retreat.
Teachers Whether one is new to meditation or has done many years of practice, a teacher or "good friend" can be of great help. The teacher also sets an example for the wat or centre and determines the discipline. Monks traditionally devote 5 years to their first teacher. Daily Schedules Some wats and centres expect laypeople to participate in group activities. Other places let them make and follow their own schedule. A few meditation centres offer only intensive individual practice -- sitting, walking, meals, and other activities take place in or near one's room in solitude. Residents of most wats begin the day early, typically 3-4 a.m. in forest monasteries and 5 a.m. in towns, with meditation and chanting. Meditation centres expect early rising too, with sleep limited to 4 to 6 hours. Monks and novices go on pindabat (alms round) at daybreak, then eat once or twice in the morning, depending on the custom of the wat or centre. You may also see maechees (8-precept nuns) on pindabat in central and northern Thailand and pakows (anagarikas, 8-precept laymen) in the northeast. Most wats have another period of meditation and chanting in late afternoon or evening. The rest of the day is used for meditation, work projects, and personal needs. At some intensive meditation centres you will be encouraged to practice 20 hours a day. A typical daily routine has been listed for many places; expect changes at many wats, however, on wan phra, the Buddhist holy day that falls on the full, new, and half moon (every 7 or 8 days). Many laypeople come to make special offerings, hear sermons, chant the refuges and precepts, and practice meditation. Some visitors may stay at the wat all day and night, sleeping as little as possible. Additionally, monks gather on the full and new moon for a recitation of the Patimokkha, the 227 rules of discipline for the order.

http://www.watpananachart.org/englishversion/Buddhism_Practice_files/The%20Meditation%20Places.htm

Practical Vipassana Meditational Exercises By Ven. Mahasi Sayadaw

Practical Vipassana Meditational Exercises By Ven. Mahasi Sayadaw
practice of Vipassana or Insight Meditation is the effort made by the meditation to understand correctly the nature of the psycho-physical phenomena taking place in his own body. Physical phenomena are the things or objects which one clearly perceives around one. The whole of one's body that one clearly perceives constitutes a group of material qualities [rupa]. Psychical or mental phenomena are acts of consciousness or awareness [nama]. These [nama-rupas] are clearly perceived to be happening whenever they are seen, heard smelt, tasted, touched, or thought of. We must make ourselves aware of them by observing, hearing, hearing, "smelling, smelling, tasting, tasting" touching, touching, 'or thinking, thinking'.
Every time one sees, hears, smells, tastes, touches, or thinks, one should make a note of the fact. But in the beginning of one's practice one cannot make a note of every one of these happenings. One should, therefore, begin with noting those happening which are conspicuous and easily perceivable.
With every act of breathing, the abdomen rise and fall, which is always evident. This is the material quality known as vayodhatu [the element of motion]. One should begin by noting this movements, which may be done by intently observing the abdomen in mind. You will find the abdomen rising when you breathe in, and falling when you breathe out. The rising should be noted mentally as rising, and the falling as falling. If the movement is not evident by just nothing it mentally, touch the abdomen with the palm of your hand. Do not alter the manner of your breathing, Neither slow it down, nor make it faster. Do not breathing too vigorously, either. You will tire if you change the manner of your breathing, Breathe steadily as usual and note the rising and falling of the abdomen as they occur, Note it mentally, not verbally.
In Vipassana meditation, what's your name or say doesn't matter. What really matters is to know or perceive. While noting the rising of the abdomen, do so from the beginning to the end of the movement just as if you are seeing it with your eyes. Do the same with the falling movement. Note the rising movement in such a way that your awareness of it is concurrent with the movement itself. The movement and the mental awareness of it should coincide in the same way as a stone thrown hitting the same goes for the target. The falling movement.
Your mind may wander else where while you are noting the abdominal movements. This must also be noted by mentally saying wandering, wandering. When this has been noted once or twice, the mind stops wandering, in which case you go back to noting the rising and falling of
the abdomen, if the mind reaches somewhere, note it as 'reaching, reaching'. Then go back to the rising and falling of the abdomen. If you imagine meeting somebody, note it as meeting, meeting'. Then back to the sing and falling. If you imagine meeting and talking to somebody, note it as 'talking, talking'.
In short, whatever thought or reflection occurs should be noted. If you imagine, note it as 'imagine. If you think, 'thinking'. if you plan, 'planning'. If you perceive, 'perceiving'. If you reflect, 'reflecting'. If you feel happy, 'happy'. If you feel bored, bored'. If you feel glad, 'glad'. If you feel disheartened, 'disheartened'. Noting all these acts off consciousness is called Cittanupassana. Because we fail to note these acts of consciousness, we tend to identify whit a person or individual. We tend to think that it is ""I" who is imagining, thinking, planning, knowing (or perceiving). We think that there is a person who from childhood onwards has been living and thinking. Actually, no such person exists. There are instead only these continuing and successive acts of consciousness. That is why we have to note these acts of consciousness and know them for what they are. That is why we have to note each and every act of consciousness as it arises. When so noted, they tends to disappear. We then go back to noting the rising and falling of the abdomen.
When you have sat meditating for long, sensations of stiffness and heat will arise in your body. These are to be noted carefully too. Similarly with sensations of pain and tiredness. All of these sensations are dukkhavedana (feeling of unsatisfactoriness) and noting them is vedananupassana. Failure or omission to note these sensations makes you think, "I am stiff, I am feeling hot, I am in pain. I was all right a moment ago. Now I am uneasy with these unpleasant sensations." The identification of these sensations with the ego is mistaken. There is really no "I" involved, only a succession of one new unpleasant Sensation after another. It is just like a continuous succession of new electrical impulses that light up electric lamps. Every time unpleasant contacts are encountered in the body, unpleasant sensations arise one after another. These sensations should be carefully and intently noted, whether they are sensations, of heat or of pain. In the beginning of the yogis meditational practice, these sensation may tend to increase and lead to a desire to change his posture. This desire should be noted, after which the yogi should go back to noting the sensations of stiffness, heat, etc. patience leads to Nibbana,' as the saying goes. This saying is most relevant in meditation effort. One must be patient in meditation. If one shifts or changes one's posture too often because one cannot be patient with the sensation of stiffness or heat that arises, samadhi [good concentration] cannot develop. if samadhi cannot develop, Insight cannot result and there can be no attainment of
magga [the path that leads to Nibbana], phala [the fruit of that part] and Nibbana. That is why patience is needed in meditation. It is mostly patience with unpleasant sensations in the body like stiffness, sensations of heat and pain, and other sensations that are hard to bear. One should not immediately give up one's meditation on the appearance of such sensations and change one's meditational posture. One should go on patiently, just noting them as stiffness, stiffness' or 'hot, hot'. Moderate sensations of these kinds will disappear if one goes on nothing them patiently. When concentration is good and strong, even intense sensations tend to disappear. One then reverts to noting the rising and falling of the abdomen.
One will of course have to change one's posture if the sensations do not disappear evenAfter one has noted them for a long time, and if on the other have they become unbearable. One should then begin noting them as 'wishing to change, wishing to change'. If the arm rises, note it as 'rising, rising'. If it moves, note it as 'moving, moving.' This change should be made gently and noted as 'rising, rising,' 'moving, moving' and 'touching'. If the body sways, 'swaying, swaying'. If the foot rises, 'rising, rising'. If it moves, 'moving, moving' If it drops, 'dropping, dropping'. If there is no change, but only static rest, go back to noting the rising and falling of the abdomen. There must be no intermission in between, only continuity between a preceding act of noting and a succeeding one, between a preceding samasdhi [state of concentration] and a succeeding one, between a preceding act of intelligence and a succeeding one. Only then will there be successive and ascending stages of maturity in the yogi's state of intelligence. Megga and mala nana [knowledge of the path and its fruition] are attained only when there is this kind of gathering momentum. The meditative process is like that of producing fire by energetically and unremittingly rubbing two sticks of wood together so as to attain the necessary intensity of heat [and the flame arises].
In the same way, the noting in Vipassana meditation should be continual and unremitting, without any resting interval between acts of noting whatever phenomena may arise, for instance, if a sensation of itchiness intervenes and the yogi desires to scratch because it is hard to bear, both the sensation and the desire to get rid of it should be noted, without immediately getting rid of the sensation by scratching.
If one goes on perservingly noting thus, the itchiness generally disappears, in which case one reverts to noting the rising and falling of the abdomen. If the itchiness does not in fact disappear, one has to ofcourse eliminate it by scratching. But first, the desire to do so should be noted. All the movements involved in the process of eliminating this sensation should be noted, especially the touching, pulling and pushing,and scratching movements, with and eventual reversion to noting the rising and falling of the abdomen.
Every time you make a change of posture, you begin with noting your intention or desire to make the change, and go onto noting every movement closely, such as rising from the sitting posture, raising the arm moving and stretching it, you should make the change at the same time as noting the movements involved. As your body sways forward, note it. As you rise, the body become light and rises, concentrating your mind on this you should gently note it as 'rising, rising'. The yogi should behave as if he were a weak invalid. People of normal health rise easily and quickly or abruptly, not so with feeble invalids, who do so slowly and gently. The same is the case with people suffering from 'back-ache' who rise gently so their back hurts less ( lest the back hurt and cause pain.)
So also with meditating yogis. They have to make their changes of posture gradually and gently; only then will mindfulness, concentration and insight be good. Begin therefore with gentle and gradual movements. When rising, the yoga must do so gently like an invalid, at the same time noting it as rising, rising. Not only this; though the eye sees, the yogi must act as if he does not see. Similarly when the ear hears. While meditating, the yogi's concern is only to note. What he sees and hears are or his concern. So whatever strange or striking things he may see or hear. He must behave as if he does not see or hear them, merely noting carefully.
When making bodily movements, the yoga should do so gradually as if he were a weak invalid, gently moving his arms and legs, bending or stretching them, bending down the head and bringing it up. All these movements should be made gently. When rising from the sitting posture, he should do so gradually, noting it as "rising, rising" When straightening up and standing, noting it as "standing, standing". When looking here and there, noting as "looking, seeing". When walking noting the steps, whether they are taken with the right or the left foot. You must be aware of all the successive movements involved, from the raising of the foot to the dropping of it. Note each step taken, whether with the right foot or the left foot. This is the manner of noting when one walks fast.
If will be enough if you note thus when walking fast and walking some distance. When walk slowly or doing the cankama walk [waling up and down], three movements should be noted in each step; when the foot is raised, when it is pushed forward, and when it is dropped. Begin with noting the raising and dropping movements. One must be properly aware of the raising of the foot, similarly, when the foot is dropped, one should be properly aware of the 'heavy' falling of the foot.
One must walk, noting it as raising, dropping' with each step. This noting will become easier after above, as 'raising, pushing forward, dropping,. In the beginning, it will suffice to note one or two movements only, thus'right step, left step' when walking fast and 'raising, dropping'when walking slowly. If when walking thus, you want to sit down, note as wanting to sit down, wanting to sit down'. When actually sitting down, concentratedly note the heavy' falling of your body. When you are seated, note the movements involved in arranging your legs and arms. When there are no such movements, but just a stillness (staticrest) of the body, note the rising and falling of the abdomen. While noting thus and if stiffness of your limbs and sensations of heat in any part of your body arise, go on to note them. Then back to "rising, falling". While noting thus and if a desire to lie down arises, note it and the movements of your legs and arms as you lie down. The raising of the arm., the moving of it, the resting of the elbow on the floor, the swaying of the body, the stretching of legs, the listing of the body as one slowly prepares to lie down, all these movements should be noted.
the path and its fruition). When samadhi (concentration) and nana (insight) are strong, the distinctive knowledge can come at any moment. It can come in a single "bend" of the arm or in a single "stretch of the arm. Thus it was that the Venerable Ananda became an arahat. The Ven.Ananda was trying strenuously to attain Arahatship over night on the eve Of the first Buddhist council.He was practising the whole night a form of Vipassana meditation Known as kayagatasati, noting his steps,right and left,raising,pyshing forward and dropping of the feet;noting,happening by happening by happening,the mental desire to walk and the physical movement involved in walking. Although this went on till it was nearly dawn,he had mot yet succeeded in attaining Arahatship. Realizing that he has practiced the walking meditation to excess and that, in order to balance samadhi(concentration)and viriya (effort), He should practice meditation in the lying posture for a while, he entered his chamber. He sat on the couch and then lay himself down. While doing so and noting 'lying, lying' he attained Arahatship in an instant.
The Ven.Ananda was only a sotapanna (that is ,a stream winner or one who has attained the first stage on the path to Nibbana)before he thus lay homself down. From sotapannahood, he continued to meditate and reached sakadagamihood(that is, the condition of the once-retuner or one who has attained the third stage on the path)and arahatship (that is the condition of the noble one who has attained the last stage on the path.) Reaching these three successive stages of the higher path took only a little while. just think of this example of the Ven.ananda's attainment of arahatship. Such attainment can come at any moment and need not take long. That is why the yogi should note with diligenceall the time. He should not relax in his noting, thinking "this little lapse should not matter much." All movements involved in lying down and arranging the arms and legs should be carefully and unremittingly noted. If there is no movement, but only stillness(of the body),go back to noting the rising and falling of the abdomen. Even when it is getting late and time to sleep, the yoga should not go to sleep yet, dropping his noting. A really serious and energetic yogi should practise mindfulness as if he were forgoing his sleep altogether. He should go on meditating till he falls asleep. If the meditation is good and has the upper hand, drowsiness has the upper hand he will not fall asleep. If, on the other hand, he will fall asleep. When he feels sleepy, he should note it as 'sleepy, sleepy'. If his eyelids drop, 'dropping' if they become heavy or leaden 'heavy', if the eyes become smarting, 'smarting' Nothing thus, the drowsiness may pass and the eyes become clear again.
The yoga should then note that as "clear, clear" and go on to note the rising and falling of the abdomen. However perseveringly the yogi may go on meditating, if real drowsiness intervenes, he does fall asleep. It is not difficult to fall asleep; in fact. It is easy if you meditate in the lying posture, you gradually become drowsy and eventually fall asleep. That is why the beginner in meditation should not meditate too much in the lying posture. He should meditate much in the lying posture. He should meditate much more in the sitting posture and walking But as it grows late and becomes time to sleep, he should meditate in the lying position, noting the rising and falling movements of the abdomen He will then a naturally (automatically) fall asleep.
The time he is asleep is the resting time for the yogi. But for the really serious yogi, he should limit his sleeping time to about four hours. This is the midnight time permitted by the Buddha. Four hours sleep is quite enough. If the beginner in meditation thinks that four hours'sleep is not though for his health, he may extend it to five or six hours. Six hours'sleep is clearly enough for one's health. When the yogi awakens, he should at once resume noting. The yoga who is really bent on attaining magga and phala nana, should rest from meditational effort only when he is asleep. At other times, in his waking moments, he should be noting contnuously and without rest, That is why, as soon as he awakens, he should note the awakining state of his mind as'awakening, awakening'. If he cannot yer make himself aware of this, he should begin noting the rising and galling of the abdomen. If he intends to get up from bed, he should note it as 'intending to get up, intending to get up'. He should then go on to note the changing movements he makes as he arrages his arms and legs. When he raises his head and rises, noting it as 'rising, rising'. When he is seated,noting as,sitting,sitting.
If he makes any changing movement as he arranges his arms and legs, all of these movements should also be noted.If there are no such changes, but only a sitting quietly, he should revert to noting the rising and falling movements of the abdomen.
One should also note when one washes one's face and when one takes a bath. As the movements involved in these acts are rather quick, as many of them should be noted as possible. There are then acts of dressing, of tidying up the bed, of opening and closing the door; all these should also be noted as closely as possible. When the yoga has his meal and looks at the meal-table, he should note it as "looking, seeing." When he extends his arm towards the food, touches it, collects and arranges it, handles it and brings it to his mouth, bends his head and puts the morsel of food into his mouth, drops his arm and raises his head again, all these movements should be duly noted. (This way of noting is in accordance with the Burmese way of taking a meal. Those who use fork and spoon or chopsticks should note the movements in an appropriate manner.)
When he chews the food. He should note it as 'chewing, chewing.' When he comes to know the taste of the food. He should note it as 'knowing knowing.' As he relishes the food and swallows it, as the food goes down his throat, he should note all these happenings. This is how the yogi should note as he takes one morsel after another of his food. As he takes his soup, all the movements involved such as extending of the arm, handling of the spoon and scooping with it and so on, all these should be noted. To note thus at meal-time is rather difficult as there are so many things to observe and note. The beginning yoga is likely to miss several things which he should note, but he should resolve to note all. He cannot of course help it if he overlooks and misses some, but as his samadhi (concentration) becomes strong, he will be able to not closely all these happenings. Well, I have mentioned so many things for the yogi to note. But to summarize, there are only a few things to note. When walking fast, note as 'right step,' left step.' And as raising, dropping' When walking slowly. When sitting quietly, just note the rising and falling of the abdomen. Note the same When you are lying , if there is nothing particular to note. While noting thus and if the mind wanders, note the acts of consciousness that arise. Then back to the rising and falling of the abdomen note also the sensations of stiffness pain and ache, and itchiness as they arise. Then back to the rising and falling of the abdomen. Note also, as they arise, the bending and stretching and moving of the limbs, bending and raising of the head, swaying and straightening of the body. Then back to the rising and falling of the abdomen. Beginner in meditation encounters the same difficulty, but as he becomes more practiced, he becomes aware of every act of mind-wandering till eventually the mind does not wander any more. The mind is then riveted on the ofject of its attention, the act of mindfulness becoming almost simulaneous with the object of its attention such as the rising and falling of the abdomen. (In other words the rising of the abdomen becomes concurrent with the act of nothing it, and similarly with the falling of the abdomen. (In other words the rising of the abdomen becomes concurrent with the act of noting it, and similarly with the falling of the abdomen.)
The physical object of attention and the mental act of noting are occurring as a pair. There is in this occurrence no person or individual involved, only this physical object of attention and the mental act of noting occurring as a pair. The yogi will in time actually and personally experience these and falling of the abdomen he will come to distinguish the rising of the abdomen as physical phenomenon and the mental act of noting it as psychological phenomenon; sumultaneous occurrence in pairs of these psycho-physical phenomena.
Thus, with every act of noting, the yogi will come to know for himself clearly that there are only the material quality which is the object of awareness or attention and the mental quality that makes a note of it. This discriminating knowledge is called namarupa-paricheda-nana. It is important to gain this knowledge corredtly. This will be succeeded, as the yogi goes on by the knowledge that distinguishes between the cause and its effect, which knowledge is called paccayapariggaha-nana. As the yogi goes on noting, he will see for himself that wat arises passes away after a short while. Ordinary people assume that both material and mental phenomena go on lasting throughtut life, that is, from youth to adulthood. In fact, that is not so. There is no phenomenon that lasts forever. All phenomena arise and pass away so rapidly that they do not even last the twinkling of an eye. The yogi will come to know this for himself as he goes on nothing. He will then become convinced of the impermanence of all such phenomena. Such conviction is called anicca nupassan-nana.
This knowledge will be succeed by dukkhanupassana-nana which realizes that all this impermanence is suffering. The yogi is also likely to encounter all kinds of hardship in his body, which is just an aggregate of sufferings. This is also dukkhanupassana-nana. Next, the yogi will be come convinced that all these psycho-physical phenomena are occurring on their own accord, following nobody's will and nobody's will and subject to nobody's control. They constitute no individual or ego-entity. This realization is anatta nupassanna nana.
When, as he goes on meditating, the yogi comes to realize firmly that all these phenomena are anicca, dukkha and anatta, he will attain Nibbana. All the former Buddhas, Arahats and Aryas realized Nibbana follwing this very path. All meditating yogis should recognize thatthey themselves are now on this satipatthana path, in fulfilment of their wish for attainment of magga-nana (knowledge of the path), phala-nana (knowledge of the fruition of the path) and Nibbana-dhamma, and following the ripening of their parami perfection of virtue. The should feel glad at this and at the prospect of experiencing the noble kind of samadhi (tranquillity of mind brought abourt by concentration) and nana (supramundane knowledge or wisdom) experienced by the buddhas, Arahats and Aryas and which they themselves have never experience before.
It will bot be long before they will experience for themselves the magga-nana, Phata-nana and Nibbana dhamma experienced by the Buddhas, arahats and Aryas. As a matter of fact, these may be experienced in the space of a month or of twenty or fifteen days of their meditational practice Those whose parami is exceptional may experience these dhammas even within seven days. The yogi should therefore rest content in the faith that he will attain these dhammas in the time specified above, that he will be freed of askka ya-ditthi (ego-belief) and vicikiccha (doubt or uncertainty) and saved from the danger of rebirth in the nether worlds. He should go on with his meditational practice in this faith.
May you all be able to practice meditation well and quickly attain that nibbana wich the Buddhas, Arathats and arayas have experienced.

http://www.watpananachart.org/englishversion/Buddhism_Practice_files/Practical%20Vipassana.htm

THE FOUR NOBLE TRUTHS

THE FOUR NOBLE TRUTHS
We can experience these truths, which lie at the heart of the Buddha's teachings, through direct experience. They can be viewed as (1) Diagnosis of an illness; (2) Prognosis; (3) Recovery; and (4) Medicine to cure the disease.
The first 2 truths deal with the way things are; the last 2 point the way to freedom from suffering. 1. The Noble Truth of Suffering Besides "suffering," other translations of the Pali word dukkha include unsatisfactoriness, dis-ease, and instability. All these words point to the fact that no conditioned phenomenon can provide true (lasting) happiness in our lives. The first step in a spiritual life is to look very closely and honestly at our experience of life and see that there is suffering. We tend to overlook or ignore or just blindly react to the unpleasant, so it continually haunts us. Yet although physical suffering is a natural aspect of our lives, we can learn to transcend mental suffering. 2. The Noble Truth of the Cause of Suffering Through a lack of understanding of how things truely exist, we create and recreate an independent self entity called "me." The whole of our experience in life can be viewed through this sense of self. In consequence, various cravings govern our actions. Cravings arise for sense experiences, for "being" or "becoming" (e.g. rich, famous, loved, respected, immortal), and to avoid the unpleasant. These cravings are the root cause of suffering. 3. The Noble Truth of the Cessation of Suffering The mind can be purified of all the mental defilements that cause suffering. Nibbana, the ultimate peace, has been compared to the extinction of a three-fold fire of lust, ill-will, and delusion. One who has realised cessation has great purity of heart, ocean-like compassion, and penetrating wisdom. 4. The Noble Truth of the Way to the Cessation of Suffering The Way leading to cessation contains a thorough and profound training of body, speech, and mind. Traditionally it's outlined as the Noble Eightfold Path: (1) Right Understanding; (2) Right Intention; (3) Right Speech; (4) Right Action; (5) Right Livelihood; (6) Right Effort; (7) Right Mindfulness; and (8) Right Concentration. On the level of morality (sila), the Path entails restraint and care in speech, action, and livelihood. The concentration (samadhi) level requires constant effort to abandon the unwholesome and develop the wholesome, to increase mindfulness and clear comprehension of the mind-body process, and to develop mental calm and stability. The wisdom (panna) level entails the abandonment of thoughts of sensuality, ill will, and cruelty; ultimately it penetrates the true nature of phenomena to see impermanence, unsatisfactoriness, and impersonality. When all 8 factors of the Path come together in harmony to the point of maturity, suffering is transcended. In summary, the Four Noble Truths can be thought of as that which is to be (1) comprehended, (2) abandoned, (3) realized, and (4) developed.

http://www.watpananachart.org/englishversion/dhamma_files/The_Four_Truths.htm

A Dhammatalk by Ajahn Chah

A Dhammatalk by Ajahn Chah
Dhamma Nature1
Sometimes, when a fruit tree is in bloom, a breeze stirs and scatters blossoms to the ground. Some buds remain and grow into a small green fruit. A wind blows and some of them, too, fall! Still others may become fruit or nearly ripe, or some even fully ripe, before they fall.
And so it is with people. Like flowers and fruit in the wind they, too, fall in different stages of life. Some people die while still in the womb, others within only a few days after birth. Some people live for a few years then die, never having reached maturity. Men and women die in their youth. Still others reach a ripe old age before they die.
When reflecting upon people, consider the nature of fruit in the wind: both are very uncertain.
This uncertain nature of things can also be seen in the monastic life. Some people come to the monastery intending to ordain but change their minds and leave, some with heads already shaved. Others are already novices, then they decide to leave. Some ordain for only one Rains Retreat then disrobe. Just like fruit in the wind - all very uncertain!
Our minds are also similar. A mental impression arises, draws and pulls at the mind, then the mind falls - just like fruit.
The Buddha understood this uncertain nature of things. He observed the phenomenon of fruit in the wind and reflected upon the monks and novices who were his disciples. He found that they, too, were essentially of the same nature - uncertain! How could it be otherwise? This is just the way of all things.
Thus, for one who is practicing with awareness, it isn't necessary to have someone to advise and teach all that much to be able to see and understand. An example is the case of the Buddha who, in a previous life, was King Mahajanaka. He didn't need to study very much. All he had to do was observe a mango tree.
One day, while visiting a park with his retinue of ministers, from atop his elephant, he spied some mango tees heavily laden with ripe fruit. Not being able to stop at that time, he determined in his mind to return later to partake of some. Little did he know, however, that his ministers, coming along behind, would greedily gather them all up; that they would use poles to knock them down, beating and breaking the branches and tearing and scattering the leaves.
Returning in the evening to the mango grove, the king, already imagining in his mind the delicious taste of the mangoes, suddenly discovered that they were all gone, completely finished! And not only that, but the branches and leaves had been thoroughly thrashed and scattered.
The king, quite disappointed and upset, then noticed another mango tree nearby with its leaves and branches still intact. He wondered why. He then realized it was because that tree had no fruit. If a tree has no fruit nobody disturbs it and so its leaves and branches are not damaged. This lesson kept him absorbed in thought all the way back to the palace: ''It is unpleasant, troublesome and difficult to be a king. It requires constant concern for all his subjects. What if there are attempts to attack, plunder and seize parts of his kingdom?'' He could not rest peacefully; even in his sleep he was disturbed by dreams.
He saw in his mind, once again, the mango tree without fruit and its undamaged leaves and branches. ''If we become similar to that mango tree'', he thought, ''our ''leaves'' and ''branches'', too, would not be damaged''.
In his chamber he sat and meditated. Finally, he decided to ordain as a monk, having been inspired by this lesson of the mango tree. He compared himself to that mango tree and concluded that if one didn't become involved in the ways of the world, one would be truly independent, free from worries or difficulties. The mind would be untroubled. Reflecting thus, he ordained.
From then on, wherever he went, when asked who his teacher was, he would answer, ''A mango tree''. He didn't need to receive teaching all that much. A mango tree was the cause of his Awakening to the Opanayiko-Dhamma, the teaching leading inwards. And with this Awakening, he became a monk, one who has few concerns, is content with little, and who delights in solitude. His royal status given up, his mind was finally at peace.
In this story the Buddha was a Bodhisatta who developed his practice in this way continuously. Like the Buddha as King Mahajanaka, we, too, should look around us and be observant because everything in the world is ready to teach us.
With even a little intuitive wisdom, we will then be able to see clearly through the ways of the world. We will come to understand that everything in the world is a teacher. Trees and vines, for example, can all reveal the true nature of reality. With wisdom there is no need to question anyone, no need to study. We can learn from nature enough to be enlightened, as in the story of King Mahajanaka, because everything follows the way of truth. It does not diverge from truth.
Associated with wisdom are self-composure and restraint which, in turn, can lead to further insight into the ways of nature. In this way, we will come to know the ultimate truth of everything being ''anicca-dukkha-anattā''2. Take trees, for example; all trees upon the earth are equal, are One, when seen through the reality of ''anicca-dukkha-anattā''. First, they come into being, then grow and mature, constantly changing, until they die finally die as every tree must.
In the same way, people and animals are born, grow and change during their life-times until they eventually die. The multitudinous changes which occur during this transition from birth to death show the Way of Dhamma. That is to say, all things are impermanent, having decay and dissolution as their natural condition.
If we have awareness and understanding, if we study with wisdom and mindfulness, we will see Dhamma as reality. Thus, we sill see people as constantly being born, changing and finally passing away. Everyone is subject to the cycle of birth and death, and because of this, everyone in the universe is as One being. Thus, seeing one person clearly and distinctly is the same as seeing every person in the world.
In the same way, everything is Dhamma. Not only the things we see with our physical eye, but also the things we see in our minds. A thought arises, then changes and passes away. It is ''nāma dhamma'', simply a mental impression that arises and passes away. This is the real nature of the mind. Altogether, this is the noble truth of Dhamma. If one doesn't look and observe in this way, one doesn't really see! If one does see, one will have the wisdom to listen to the Dhamma as proclaimed by the Buddha.
Where is the Buddha?
The Buddha is in the Dhamma.
Where is the Dhamma?
The Dhamma is in the Buddha.
Right here, now!
Where is the Sangha?
The Sangha is in the Dhamma. The Buddha, the Dhamma and the Sangha exist in our minds, but we have to see it clearly. Some people just pick this up casually saying, ''Oh! The Buddha, the Dhamma and the Sangha exist in my mind''. Yet their own practice is not suitable or appropriate. It is thus not befitting that the Buddha, the Dhamma and the Sangha should be found in their minds, namely, because the ''mind'' must first be that mind which knows the Dhamma.
Bringing everything back to this point of Dhamma, we will come to know that, in the world, truth does exist, and thus it is possible for us to practice to realize it.
For instance, ''nāma dhamma'', feelings, thoughts, imagination, etc., are all uncertain. When anger arises, it grows and changes and finally disappears. Happiness, too, arises, grows and changes and finally disappears. They are empty. They are not any ''thing''. This is always the way of all things, both mentally and materially. Internally, there are this body and mind. Externally, there are trees, vines and all manner of things which display this universal law of uncertainty.
Whether a tree, a mountain or an animal, it's all Dhamma, everything is Dhamma. Where is this Dhamma? Speaking simply, that which is not Dhamma doesn't exist. Dhamma is nature. This is called the ''Sacca Dhamma'', the True Dhamma. If one sees nature, one sees Dhamma; if one sees Dhamma, one sees nature. Seeing nature, one know the Dhamma.
And so, what is the use of a lot of study when the ultimate reality of life, in its every moment, in its every act, is just an endless cycle of births and deaths? If we are mindful and clearly aware when in all postures (sitting, standing, walking, lying), then self-knowledge is ready to be born; that is, knowing the truth of Dhamma already in existence right here and now.
At present, the Buddha, the real Buddha, is still living, for He is the Dhamma itself, the ''Sacca Dhamma''. And ''Sacca Dhamma'', that which enables one to become Buddha, still exists. It hasn't fled anywhere! It gives rise to two Buddhas: one in body and the other in mind.
''The real Dhamma'', the Buddha told Ananda, ''can only be realized through practice''. Whoever sees the Buddha, sees the Dhamma. And how is this? Previously, no Buddha existed; it was only when Siddhattha Gotama3 realized the Dhamma that he became the Buddha. If we explain it in this way, then He is the same as us. If we realize the Dhamma, then we will likewise be the Buddha. This is called the Buddha in mind or ''Nāma Dhamma''.
We must be mindful of everything we do, for we become the inheritors of our own good or evil actions. In doing good, we reap good. In doing evil, we reap evil. All you have to do is look into your everyday lives to know that this is so. Siddhattha Gotama was enlightened to the realization of this truth, and this gave rise to the appearance of a Buddha in the world. Likewise, if each and every person practices to attain to this truth, then they, too, will change to be Buddha.
Thus, the Buddha still exists. Some people are very happy saying, ''If the Buddha still exists, then I can practice Dhamma!'' That is how you should see it.
The Dhamma that the Buddha realized is the Dhamma which exists permanently in the world. It can be compared to ground water which permanently exists in the ground. When a person wishes to dig a well, he must dig down deep enough to reach the ground water. The ground water is already there. He does not create the water, he just discovers it. Similarly, the Buddha did not invent the Dhamma, did not decree the Dhamma. He merely revealed what was already there. Through contemplation, the Buddha saw the Dhamma. Therefore, it is said that the Buddha was enlightened, for enlightenment is knowing the Dhamma. The Dhamma is the truth of this world. Seeing this, Siddhattha Gotama is called ''The Buddha''. And the Dhamma is that which allows other people to become a Buddha, ''One-who-knows'', one who knows Dhamma.
If beings have good conduct and are loyal to the Buddha-Dhamma, then those beings will never be short of virtue and goodness. With understanding, we will see that we are really not far from the Buddha, but sitting face to face with him. When we understand the Dhamma, then at that moment we will see the Buddha.
If one really practices, one will hear the Buddha-Dhamma whether sitting at the root of a tree, lying down or in whatever posture. This is not something to merely think about. It arises from the pure mind. Just remembering these words is not enough, because this depends upon seeing the Dhamma itself, nothing other than this. Thus we must be determined to practice to be able to see this, and then our practice will really be complete. Wherever we sit, stand, walk or lie, we will hear the Buddha's Dhamma.
In order to practice his teaching, the Buddha taught us to live in a quiet place so that we can learn to collect and restrain the senses of the eye, ear, nose, tongue, body and mind. This is the foundation for our practice since these are the places where all things arise, and only in these places. Thus we collect and restrain these six senses in order to know the conditions that arise there. All good and evil arise through these six senses. They are the predominant faculties in the body. The eye is predominant in seeing, the ear in hearing, the nose in smelling, the tongue in tasting, the body in contacting hot, cold, hard and soft, and the mind in the arising of mental impressions. All that remains for us to do is to build our practice around these points.
The practice is easy because all that is necessary has already been set down by the Buddha. This is comparable to the Buddha planting an orchard and inviting us to partake of its fruit. We, ourselves, do not need to plant one.
Whether concerning morality, meditation or wisdom, there is no need to create, decree or speculate, because all that we need to do is follow the things which already exist in the Buddha's teaching.
Therefore, we are beings who have much merit and good fortune in having heard the teachings of the Buddha. The orchard already exists, the fruit is already ripe. Everything is already complete and perfect. All that is lacking is someone to partake of the fruit, someone with faith enough to practice!
We should consider that our merit and good fortune are very valuable. All we need to do is look around to see how much other creatures are possessed of ill-fortune; take dogs, pigs, snakes and other creatures for instance. They have no chance to study Dhamma, no chance to know Dhamma, no chance to practice Dhamma. These are beings possessed of ill-fortune who are receiving karmic retribution. When one has no chance to study, to know, to practice Dhamma, then one has no chance to be free from Suffering.
As human beings we should not allow ourselves to become victims of ill-fortune, deprived of proper manners and discipline. Do not become a victim of ill-fortune! That is to say, one without hope of attaining the path of Freedom to Nibbāna, without hope of developing virtue. Do not think that we are already without hope! By thinking in that way, we would then become possessed of ill-fortune the same as other creatures.
We are beings who have come within the sphere of influence of the Buddha. Thus we human beings are already of sufficient merit and resources. If we correct and develop our understanding, opinions and knowledge in the present, then it will lead us to behave and practice in such a way as to see and know Dhamma in this present life as human beings.
We are thus different from other creatures, beings that should be enlightened to the Dhamma. The Buddha taught that at this present moment, the Dhamma exists here in front of us. The Buddha sits facing us right here and now! At what other time or place are you going to look?
If we don't think rightly, if we don't practice rightly, we will fall back to being animals or creatures in Hell or hungry ghosts or demons4. How is this? Just look in your mind. When anger arises, what is it? There it is, just look! When delusion arises, what is it? That's it, right there! When greed arises, what is it? Look at it right there!
By not recognizing and clearly understanding these mental states, the mind changes from being that of a human being. All conditions are in the state of becoming. Becoming gives rise to birth or existence as determined by the present conditions. Thus we become and exist as our minds condition us.
Footnotes
...1
Delivered to the Western disciples at Bung Wai Forest Monastery during the rains retreat of 1977, just after one of the senior monks had disrobed and left the monastery
...anattā''2
Anicca-dukkha-anattā: the three characteristics of existence, namely: impermanence / instability, suffering / unsatisfactoriness, and not-self / impersonality.
... Gotama3
Siddhattha Gotama: the original name of the historical Buddha. (Buddha, the ''one-who-knows,'' also represents the state of enlightenment or Awakening.
... demons4
According to Buddhist thought beings are born in any of eight states of existence depending on their kamma. These include three heavenly states (where happiness is predominant), the human state, and the four above-mentioned woeful or hell states (where suffering is predominant). The Venerable Ajahn always stresses that we should see these states in our own minds in the present moment. So that depending on the condition of the mind, we can say that we are continually being born in these different states. For instance, when the mind is on fire with anger then we have fallen from the human state and have been born in hell right here and now.

Contents: © Wat Nong Pah Pong, 2007 Last update: March 2008