Showing posts with label ajahns. Show all posts
Showing posts with label ajahns. Show all posts
Dec 6, 2011
Ajahn Plien Buddha amulet
A gift from my brother who recently visited this great Meditation Master.
Biography: Phra Ajahn Plien Panyapatipo (Wongsachan - family name prior to ordination) was born on 16 November 1933, year of the rooster, at Koakdon Village, Koaksi Subdistrict, Sawang Dandin District, Sakon Nakon Province. His father’s name is Ging; his mother’s Oradee. Phra Ajahn Plien has five brothers and one sister. He is the third child of the family. His grandfather, Koon Joonratchapakdi, and his grandmother raised him since young until he finished primary four. Once he turned 11 years old, his mother asked him to help his father on the family business. Phra Ajahn Plien gained an interest in medical practice when he was 18 years old. He started to treat patients under the guidance of a district doctor who was his relative. He also had a plan to pursue his study in Medical at Chulalongkorn Hospital in Bangkok but his mother preferred him to help the family business.
Phra Ajahn Plien wanted to enter themonkhood since he was 12 years old. However, his ordination took place on 31 March 1959 (25 years old) at Wat Tat Mee Chai, Koak Don Village, Koak Sri Subdistrict, Sawang Dandin District, Sakon Nakon Province. Phra Kru Adul Sangkakit was his preceptor. Phra Kru Pipit Dhamma Soontorn was his ordination-proclaiming teacher and Phra Ajahn Suparb Dhammapanyo was his teacher for the formal words of ordination. Phra Ajahn Plien passed the third level of Dhamma Doctrine exam three years after his ordination.
After his first rain retreat, Phra Ajahn Plien started his austere practice to search for salvation in various provinces and met many renowned teachers in northeastern, southern, and northern part of Thailand. But the teachers whom Phra Ajahn Plien received tutelage for his Dhamma practice from and served closely were Luang Puu Prom Jirapoonyo, Luang Puu Tate Tate-rangsi, Luang Puu Tuer Arjaladhammo, and Luang Puu Waen Sujinno. Other teachers included Phra Ajahn Juan Kulachetdho, Luang Puu Khao Analayo, Luang Puu Kamdee Papaso, Luang Puu Chob Thanasamo, Kruba Intajakraksa Intajakko, Luang Puu Saam Akinjano, Phra Ajahn Won Utamo, Luang Puu Waan Dhanapalo, Luang Puu Parng Jittakutto, for example. All teachers had kindly taught Phra Ajahn Plien and led him to good progress in his Dhamma practice.
Go to this website for more info.
Jan 15, 2008
Buddhist Society of Western Australia Dharma talks on RSS feed
Ajahn Brahmavamso is a well-known preacher monk in this part of South Asia, namely Singapore, Malaysia and Australia. I have added a RSS feed of BSWA's latest dhamma talks.
Below is a video on Interconnectedness by Ajahn Brahms:
Below is a video on Interconnectedness by Ajahn Brahms:
Aug 27, 2007
Luang phor Jarun on vipassana meditation
"I want to emphasize the benefits of vipassana meditation. It really works if you can meditate successfully. Mr. Viggo Brune, a Norwegian, is another example. He ordained as a monk and practice vipassana here. He could radiate loving-kindness and offered any merit to his grandfather and his parents, who were in Norway. In his telepathy, he wanted them to answer him by mail if they received his loving-kindness. They did receive it and replied, as he had wanted them to do. I will tell this story later. I want you to understand that you can train in mindfulness and gain wisdom by practicing vipassana meditation and you can radiate your loving-kindness. You cannot gain wisdom by practicing tranquility meditation because you gain only concentration and peace." - Luang Phor Jarun, Wat Ambhavan
To read the full story, click here.
To read the full story, click here.
Aug 26, 2007
Aug 25, 2007
Luang Phor Jarun relates a case of a person seeing his impending death
THE SIGN OF DEATH
Luang Poh Jarun
From The Law of Karma – Dhamma Practice 3
March 14, 1989
There can be some sign that signifies death. We all have to die and we certainly can’t avoid it. However, people who believe in “nimitta of death” can some how postpone it. (Nimitta = Sign, portent, mental image). If you do not believe in this nimitta, you can’t solve your problem. So it is up to you whether you believe or not. In some cases, the time of death can be postponed. Saying as such has significant meaning. Please listen carefully.
Today I am going to talk about a nimitta of death which appeared two years in advance before a man’s death. He did not solve his problem, so he died.
The man’s name was Mr.Gru Sapthong, who had been acquainted with me for over thirty years. I often hired him to drive for me to other provinces, such as Kumphangpetch, because we did not own any vehicle at that time. He had three vehicles: a van, a pick-up truck and an Austin sedan.
One day, Gru visited his friend, Mr. Yoo, who lived beside Wat Promburi. Yoo told Gru about his dream. There were fore men taking him to the world of death.
“Gru, this is a nimitta of my death. I will die the day after tomorrow.”
Later, Yoo died accordingly to the “Law of Karma”. Can we postpone the time to death? Yes! We can if we believe that there is a signal for us. Most people do not believe. For example, Gru did not believe it. Here is his story.
Gru had a taxi-boat that ran between Singhburi and Chaiyo. He was quite well off. He once ordained as a Buddhist monk for a short time when he was twenty-two years old. Later, he fell in love with a Chinese woman, Miss Hoon of Ban Paeng. Her parents did not approve the marriage because Gru was Thai. After some Struggling, the couple was able to start their own small convenience store in front of Wat Tanarin in the town of Ban Paeng, because his wife had talent in doing business.
When Gru was twenty-four years old, his wife was pregnant with their first child. He had to go to Bangkok in order to buy some goods, such as coconuts, curry ingredients, peppers, shrimp paste, onions and garlic. On his way back from Bangkok, it was quite chilly and he was sleeping under a canvas near the engine room. The taxi-boat struck a rock at 1.00 a.m. and the boat sank near Ban Potoon. He could not escape because he was under the canvas. People die this way because they are sleeping and cannot free themselves from heavy fabric wrapping around them. Gru did not know what to do. However, in his last second before he was going to die, He vowed:
“I will ordain as a Buddhist monk if can survive.”
After that he could somehow escape from the canvas covering and survive the accident! The water was not deep at all. Its depth was only neck level. The accident happened because the driver fell asleep. The taxi-boat struck some rocks near the shore and turned over. Many people died in that accident. Most of them were inside the room. Some were under some big containers.
Gru came home penniless. He lost his there thousand bath capital. He had never told anyone about his vow that night. That year his daughter, Udom was born. He went on raising his family and never ordained as a monk. He also invited his parent to live with him and they stayed with him. Later, his father ordained as a Buddhist monk and became the abbot of Wat Klongsaibua in Changwat Lopburi. This temple is behind Tepstri Teacher’s College. His father has pass away, but his mother is still alive
As time passed, Udom graduated and worked as a nurse at Woman’s Hospital in Bangkok. In August 1974, she was twenty-four years old and going to marry a lecturer of Piboonwitayalai School in Changwat Lopburi. Gru was forty-eight years old when he had a strange and terrible dream for three consecutive nights. He came to see me and told me about his terrible dream. After I gave him some advice, I took notes and kept them as evidence. We also had other witnesses.
On the first night, he dreamed that some divine beings wanted to take him away.
“Why do you want to take me?” he asked in his dream.”
“Your time is up, you must go with us.”
Gru was very frightened and woke up. He came to Wat Ambhavan with tears in his eyes.
“Luang Poh, I cannot drive today. I am very afraid,” he said.
“What happened”? Tell me.”
“I had a very bad dream last night. Four divine beings dressed in red wanted to take me with them. They pulled at my arms and legs. I told them that I could not go because my children are young. After that I woke up frightened.”
That day we missed our appointment at Kumphangpetch because he could not drive for us.
He had that same dream again on the second night. This time they were carrying a list and said that they had to take him away on that night. Gru begged and begged until finally he woke up. The following day we missed our appointment at Lopburi.
On the third night he dreamed again They held that list and asked him,
“Gru do you know why we have to take you away?”
“ I don’t know Sir. Why do you have take me?” , he said very polite. (He was a polite man who had very good manners.)
“Gru, do you remember the event that happened when you were twenty-four years old. Now your daughter is twenty-four years old and is about to get married. Can you recall it?”
“I can not remember Sir.”
“ The taxi-boat accident that happened when your daughter was as yet unborn. You vowed that you would ordain as a Buddhist monk, but you have never ordained. Now your daughter is twenty-four years old. Why didn’t you keep your promise? You do not keep your word. This is the Law of Karma. The boss ordered us to take you away.”
“Please do not take me because my children are still young. Only my child has graduated. The rest are students and need support from me. Please be kind to us,” he cried.
“No, we must take you.”
However, one divine being who was dressed in red and had a white scarf took pity on him.
“Gru, I feel sorry for you, since your children are young. Can you ordain within next two years? If you can do that, I will not take you away.”
“I cannot ordain because my father is a monk. I am his only son, so I have to look after my family. If I ordain, people will accuse us of living on temple charity,” Gru said,
“It is up to you, but you must ordain within two years. If you do not, you will die from a broken neck in a car accident. As a matter of fact, if you are a monk, you will have no chance to drive any vehicle.”
Gru woke up and came to see me, crying and telling his dream. I suggested to him to ordain.
“Gru, you should ordain as a monk.”
I also took notes of this event. One year passed by and he did not ordain. He continued driving for us. One night, he dreamed that he had terrible pain in his liver. It seemed so real that he woke up feeling pain.
A few days before his daughter’s wedding, he dreamed again.
“Your daughter is twenty-four years old and is going to get married. You must forty-eight years old. You will die painfully because you have not kept your vow,” a divine being said in Gru’s dream.
Dear friends, on one is going to break his neck, but it is the Law of Karma, the result of his broken vow.
He heartily made the vow but he broke it.
I noted that his daughter got married on August 9, 1974 and Gru did not ordain. I told him to ordain, but he refused.
“Luang Nah, this is the rains retreat. No one can ordain at this time. People will gossip because I have family. I have a lot of burdens to carry. My children are young and do not have jobs. Moreover, I borrowed forty thousand baht from my mother to buy a car, but I have returned only twenty thousand baht to her, so I still owe her twenty thousand baht. I cannot ordain.”
I tried to persuade him to ordain before August 9,1975 otherwise he would die. I even prepared all the Buddhist monk requisites for him, such as the three robes and an alms-bowl. I planned to invite Chao Khun Phra Prommoli to be his preceptor.
“I will not ordain,” Gru said.
He also asked me not to tell his mother and his wife about his dream. I had to agree to his request.
“Luang Nah, please do not tell my bad dream to Choa Khun Prommoli either,” he also asked.
“Well! O.K.,” I kept my promise.
Mr. Noon Tamnong, the former principal of the School of Wat Klangtanarin, was listening to his story and also took notes.
Seven days before the two years were up, Gru invited me to have lunch at Wat Klngtanarin every day. ON the seventh day, he talked to me.
“Luang Nah, today I cannot drive for you because I have to drive to a wedding at Amphur Tatago in Changwat Nakornsawan.”
He paid respect to me and his mother and left on that day, I had forgot about his two years time. I went with Chao Khun Wat Klang to Tambon Ban Moa in Amphur Promburi and returned to Wat Ambhavan at 2 p.m.
Mrs.Lee, a goldsmith from Singburi visited me.
“Luang Poh, is Mr. Gru here?,” she asked.
“No, he is not. He drove to a wedding in Amphur Tatago.”
“Oh! No, it must be him whom my employee saw, He is dead!”
“How come!”
“One of my employees has just come back from Nakornsawan. On his way back, he saw Gru’s truck in an accident at Amphur Manorom. He helped the victims and I asked her and other people for more details of the accident.
Here they are:
A Man and a woman were on motorcycle, He decelerated and decided to pass the motorcycle by accelerating his truck. But they made a sudden turn just in front of his truck. He forcefully put on the brakes and he also stuck his head out of the truck in order to warn the passengers sitting in the trunk. The truck turned over and broke his neck. Gru died instantly on the 9th of August 1975, exactly two years after his dream.
He died this way because he did not keep his vow. I helped organize his funeral because his wife, Mrs. Hoon, did not know all his friends, and she could not invite them to the funeral. I presented all the requisites and the three robes I had prepared for Gru, to the monks who chanted at his funeral. I dedicated the merit to Gru in the world of the dead, So he could ordain there.
It is clear that making his vow did not cause his death, but breaking his vow was the cause of it. People who break their vow mostly ended up dying this way. Some die from falling and hitting their head. There are several examples of this case.
This is the sign of death for Mr.Gru Sapthong, who was my follower and died according to his dream. I have evidence and witnesses, Such as Mrs. Hoon, who is still alive.
If Gru had ordained as I suggested, he would not have died because he did not have drive. At his funeral, I told his story to the abbot of Wat Klang. He said that I should have told him and Gru’s family.
“Gru had heartily forbid me to tell you and his mother and I cannot break my promise,” I said.
Mr.Noon Tamnong, the former principal of the School of Wat Klangtanarin, Knew his story but not in details. He told Mr. Noon some part of his story. He asked me to keep some details. I disclosed all the information to Mr. Noon after Gru’s death.
This is an example of the sign of death. Everybody has this sign or nimitta of death that signifies how he is going to die, but he may not pay attention to it. Gru did not pay attention to it and he died the way his sign indicated.
Finally, may all of you who behave morally be blessed with happiness, long life, healthy, fair complexion, mindfulness and wealth. May all of you accomplish what you wish.
(Source: http://www.geocities.com/lotus4th/sign_of_death.htm
Accessed on 25 August 2007)
Read other fascinating true incidents of laws of karma as told by luang phor Jarun: http://www.geocities.com/piyapane/
Luang Poh Jarun
From The Law of Karma – Dhamma Practice 3
March 14, 1989
There can be some sign that signifies death. We all have to die and we certainly can’t avoid it. However, people who believe in “nimitta of death” can some how postpone it. (Nimitta = Sign, portent, mental image). If you do not believe in this nimitta, you can’t solve your problem. So it is up to you whether you believe or not. In some cases, the time of death can be postponed. Saying as such has significant meaning. Please listen carefully.
Today I am going to talk about a nimitta of death which appeared two years in advance before a man’s death. He did not solve his problem, so he died.
The man’s name was Mr.Gru Sapthong, who had been acquainted with me for over thirty years. I often hired him to drive for me to other provinces, such as Kumphangpetch, because we did not own any vehicle at that time. He had three vehicles: a van, a pick-up truck and an Austin sedan.
One day, Gru visited his friend, Mr. Yoo, who lived beside Wat Promburi. Yoo told Gru about his dream. There were fore men taking him to the world of death.
“Gru, this is a nimitta of my death. I will die the day after tomorrow.”
Later, Yoo died accordingly to the “Law of Karma”. Can we postpone the time to death? Yes! We can if we believe that there is a signal for us. Most people do not believe. For example, Gru did not believe it. Here is his story.
Gru had a taxi-boat that ran between Singhburi and Chaiyo. He was quite well off. He once ordained as a Buddhist monk for a short time when he was twenty-two years old. Later, he fell in love with a Chinese woman, Miss Hoon of Ban Paeng. Her parents did not approve the marriage because Gru was Thai. After some Struggling, the couple was able to start their own small convenience store in front of Wat Tanarin in the town of Ban Paeng, because his wife had talent in doing business.
When Gru was twenty-four years old, his wife was pregnant with their first child. He had to go to Bangkok in order to buy some goods, such as coconuts, curry ingredients, peppers, shrimp paste, onions and garlic. On his way back from Bangkok, it was quite chilly and he was sleeping under a canvas near the engine room. The taxi-boat struck a rock at 1.00 a.m. and the boat sank near Ban Potoon. He could not escape because he was under the canvas. People die this way because they are sleeping and cannot free themselves from heavy fabric wrapping around them. Gru did not know what to do. However, in his last second before he was going to die, He vowed:
“I will ordain as a Buddhist monk if can survive.”
After that he could somehow escape from the canvas covering and survive the accident! The water was not deep at all. Its depth was only neck level. The accident happened because the driver fell asleep. The taxi-boat struck some rocks near the shore and turned over. Many people died in that accident. Most of them were inside the room. Some were under some big containers.
Gru came home penniless. He lost his there thousand bath capital. He had never told anyone about his vow that night. That year his daughter, Udom was born. He went on raising his family and never ordained as a monk. He also invited his parent to live with him and they stayed with him. Later, his father ordained as a Buddhist monk and became the abbot of Wat Klongsaibua in Changwat Lopburi. This temple is behind Tepstri Teacher’s College. His father has pass away, but his mother is still alive
As time passed, Udom graduated and worked as a nurse at Woman’s Hospital in Bangkok. In August 1974, she was twenty-four years old and going to marry a lecturer of Piboonwitayalai School in Changwat Lopburi. Gru was forty-eight years old when he had a strange and terrible dream for three consecutive nights. He came to see me and told me about his terrible dream. After I gave him some advice, I took notes and kept them as evidence. We also had other witnesses.
On the first night, he dreamed that some divine beings wanted to take him away.
“Why do you want to take me?” he asked in his dream.”
“Your time is up, you must go with us.”
Gru was very frightened and woke up. He came to Wat Ambhavan with tears in his eyes.
“Luang Poh, I cannot drive today. I am very afraid,” he said.
“What happened”? Tell me.”
“I had a very bad dream last night. Four divine beings dressed in red wanted to take me with them. They pulled at my arms and legs. I told them that I could not go because my children are young. After that I woke up frightened.”
That day we missed our appointment at Kumphangpetch because he could not drive for us.
He had that same dream again on the second night. This time they were carrying a list and said that they had to take him away on that night. Gru begged and begged until finally he woke up. The following day we missed our appointment at Lopburi.
On the third night he dreamed again They held that list and asked him,
“Gru do you know why we have to take you away?”
“ I don’t know Sir. Why do you have take me?” , he said very polite. (He was a polite man who had very good manners.)
“Gru, do you remember the event that happened when you were twenty-four years old. Now your daughter is twenty-four years old and is about to get married. Can you recall it?”
“I can not remember Sir.”
“ The taxi-boat accident that happened when your daughter was as yet unborn. You vowed that you would ordain as a Buddhist monk, but you have never ordained. Now your daughter is twenty-four years old. Why didn’t you keep your promise? You do not keep your word. This is the Law of Karma. The boss ordered us to take you away.”
“Please do not take me because my children are still young. Only my child has graduated. The rest are students and need support from me. Please be kind to us,” he cried.
“No, we must take you.”
However, one divine being who was dressed in red and had a white scarf took pity on him.
“Gru, I feel sorry for you, since your children are young. Can you ordain within next two years? If you can do that, I will not take you away.”
“I cannot ordain because my father is a monk. I am his only son, so I have to look after my family. If I ordain, people will accuse us of living on temple charity,” Gru said,
“It is up to you, but you must ordain within two years. If you do not, you will die from a broken neck in a car accident. As a matter of fact, if you are a monk, you will have no chance to drive any vehicle.”
Gru woke up and came to see me, crying and telling his dream. I suggested to him to ordain.
“Gru, you should ordain as a monk.”
I also took notes of this event. One year passed by and he did not ordain. He continued driving for us. One night, he dreamed that he had terrible pain in his liver. It seemed so real that he woke up feeling pain.
A few days before his daughter’s wedding, he dreamed again.
“Your daughter is twenty-four years old and is going to get married. You must forty-eight years old. You will die painfully because you have not kept your vow,” a divine being said in Gru’s dream.
Dear friends, on one is going to break his neck, but it is the Law of Karma, the result of his broken vow.
He heartily made the vow but he broke it.
I noted that his daughter got married on August 9, 1974 and Gru did not ordain. I told him to ordain, but he refused.
“Luang Nah, this is the rains retreat. No one can ordain at this time. People will gossip because I have family. I have a lot of burdens to carry. My children are young and do not have jobs. Moreover, I borrowed forty thousand baht from my mother to buy a car, but I have returned only twenty thousand baht to her, so I still owe her twenty thousand baht. I cannot ordain.”
I tried to persuade him to ordain before August 9,1975 otherwise he would die. I even prepared all the Buddhist monk requisites for him, such as the three robes and an alms-bowl. I planned to invite Chao Khun Phra Prommoli to be his preceptor.
“I will not ordain,” Gru said.
He also asked me not to tell his mother and his wife about his dream. I had to agree to his request.
“Luang Nah, please do not tell my bad dream to Choa Khun Prommoli either,” he also asked.
“Well! O.K.,” I kept my promise.
Mr. Noon Tamnong, the former principal of the School of Wat Klangtanarin, was listening to his story and also took notes.
Seven days before the two years were up, Gru invited me to have lunch at Wat Klngtanarin every day. ON the seventh day, he talked to me.
“Luang Nah, today I cannot drive for you because I have to drive to a wedding at Amphur Tatago in Changwat Nakornsawan.”
He paid respect to me and his mother and left on that day, I had forgot about his two years time. I went with Chao Khun Wat Klang to Tambon Ban Moa in Amphur Promburi and returned to Wat Ambhavan at 2 p.m.
Mrs.Lee, a goldsmith from Singburi visited me.
“Luang Poh, is Mr. Gru here?,” she asked.
“No, he is not. He drove to a wedding in Amphur Tatago.”
“Oh! No, it must be him whom my employee saw, He is dead!”
“How come!”
“One of my employees has just come back from Nakornsawan. On his way back, he saw Gru’s truck in an accident at Amphur Manorom. He helped the victims and I asked her and other people for more details of the accident.
Here they are:
A Man and a woman were on motorcycle, He decelerated and decided to pass the motorcycle by accelerating his truck. But they made a sudden turn just in front of his truck. He forcefully put on the brakes and he also stuck his head out of the truck in order to warn the passengers sitting in the trunk. The truck turned over and broke his neck. Gru died instantly on the 9th of August 1975, exactly two years after his dream.
He died this way because he did not keep his vow. I helped organize his funeral because his wife, Mrs. Hoon, did not know all his friends, and she could not invite them to the funeral. I presented all the requisites and the three robes I had prepared for Gru, to the monks who chanted at his funeral. I dedicated the merit to Gru in the world of the dead, So he could ordain there.
It is clear that making his vow did not cause his death, but breaking his vow was the cause of it. People who break their vow mostly ended up dying this way. Some die from falling and hitting their head. There are several examples of this case.
This is the sign of death for Mr.Gru Sapthong, who was my follower and died according to his dream. I have evidence and witnesses, Such as Mrs. Hoon, who is still alive.
If Gru had ordained as I suggested, he would not have died because he did not have drive. At his funeral, I told his story to the abbot of Wat Klang. He said that I should have told him and Gru’s family.
“Gru had heartily forbid me to tell you and his mother and I cannot break my promise,” I said.
Mr.Noon Tamnong, the former principal of the School of Wat Klangtanarin, Knew his story but not in details. He told Mr. Noon some part of his story. He asked me to keep some details. I disclosed all the information to Mr. Noon after Gru’s death.
This is an example of the sign of death. Everybody has this sign or nimitta of death that signifies how he is going to die, but he may not pay attention to it. Gru did not pay attention to it and he died the way his sign indicated.
Finally, may all of you who behave morally be blessed with happiness, long life, healthy, fair complexion, mindfulness and wealth. May all of you accomplish what you wish.
(Source: http://www.geocities.com/lotus4th/sign_of_death.htm
Accessed on 25 August 2007)
Read other fascinating true incidents of laws of karma as told by luang phor Jarun: http://www.geocities.com/piyapane/
The Fundamentals of Meditation by Ajahn Plien
Ajahn Plien is a great teacher and meditation master based in Chiangmai, Thailand. The teachings below have all the hallmark of a bona fide practitioner who instructs from experience. A spiritual teacher must speak from experience, not textbook knowledge.
The Fundamentals of Meditation
The essence of concentration (samadhi) is the study of the heart*. The mind* is cogitating and thinking: pondering about this, wondering about that, turning over assorted problems. Indulging in these suppositions and notions gives the mind no rest. Being aware of the thinking mind is defined (by the Lord Buddha) as mindfulness (sati). The knowledge of the mind occupied in thinking about something is clear comprehension (sampaja��a) and discernment.
We need to train mindfulness and clear comprehension so that they become swift enough to keep up with the mind. If mindfulness is still weak it will be unable to match up against the speed of the mind, and samadhi can’t then progress. The mind can’t be brought together with the selected meditation object*; it can’t concentrate on the in-and out-breathing. Instead it continues on its own way with mindful awareness lagging behind, unable to catch up. We almost manage to bring it in but it then slips away to (thoughts of) ‘America’, and upon following it we find it’s already back in ‘Thailand’….or ‘Germany’ and so on. We can but chase after yet never catch up because mindfulness remains undeveloped and immature. It can’t match the mind. This is the source of problem in the development of our meditation practice. It is therefore essential to improve and cultivate mindfulness. The Cultivation of mindfulness starts from being aware of the current bodily posture. If standing, be mindful of that. Walking, sitting or lying down - - be present with that movement and posture. Bathing, eating or excreting - - be fully aware of what is going on. This constant awareness of bodily actions brings mindfulness and clear comprehension to the forefront.
Once this skill is developed you will become aware of changing postures as different activities occur: working on the job, washing clothes or dishes, reading or writing, sewing or knitting. Whatever you are involved with be present with that activity while you are doing it. Don’t allow the mind to wander away. This is how mindfulness develops in daily life. You will now find mindfulness becoming swifter and sharper, able to recognize and catch the fleeting mind. Wherever your mind may go mindfulness will follow and return with it to the object of meditation. Being more practiced you will now succeed in concentrating on the in-and out-breath. Whenever the mind wanders away you will catch up with it and bring it back together with the breathing. Now skilful and sharp endowed with mindfulness, you will bring the mind and its wayward thinking to reflect on the breathing until it comes into view. At the time the breath is actually seen, the mind is present there together with the breath. Without such vision the mind must be elsewhere – and yet, if you bring them together again you should be able to understand about this. Whatever, if the mind isn’t with the breath it’s off rambling and concocting. Those who can bring the mind to reflect on the breath with relative ease will find that it becomes still quiet with the breath going in and out. There is awareness of a heavier or softer, longer or shorter inhalation and exhalation, as breath succeeds breath. This knowledge and awareness indicate the mind is together with the breath. It should be understood in this way. If it only happens a litter and briefly before separating, then this is define as momentary concentration ( khanika-samadhi). You should then pull the mind back to reflect again on the breath. Together again for a longer period the breath seems much more refined, almost as if there isn’t any at all. You can’t find it! It’s at this point that people fear death: "Where’s my breath gone?" "It was here just now…." And so they come out of samadhi. They withdraw being afraid they will die. Don’t go and be so afraid. The breathing is still there only it’s extremely subtle and refined. But there’s no need to go searching for it. Direct you mindfulness and discernment to the mind and return it to the meditation object. Go and examine: exactly where does the heart or mind have its origin ? Where does its thinking arise ? What is the feeling of happiness and contentment currently been experience like ? At that moment you have found the heat. Now direct it to the chest area or some such point. Place the pleasant feeling which the heart is experiencing there, and support it with your mindfulness and discernment. Keep your reflection there, let that be where any ‘thinking’ occurs. In this way a deeper, more profound tranquillity will develop until the level of access concentration (upacara samadhi) is reached.
At this point some people may experience a bright radiance. But if nothing happens for you, don’t feel discouragement. The practice of meditation is not concern with the desire to see any manifestations. Don’t fabricate any expectations about seeing a bright light or any such thing. Do not speculate about what may be going to happen. The state of tranquillity will develop in its own way and whatever happens, happens. Never crave for a vision of heaven and hell for that type of wishful thinking will itself block any approach to tranquillity.
Anyone who find concentration easy to manage will certainly experience ease and happiness as soon as the heart is still and tranquil. You will realize for the first time what happiness is all about. This state must also include rapture (piti) though it may manifest in a different manner for different people. Your hair may tingle all over and ‘stand on end’; or a sense of coolness refreshes the heart; or you may feel as if enveloped in soft cotton wool; or as though a flash of lighting precedes the coolness; or the body seems so light and buoyant that it might float away. The meditation teacher can’t order or control this sort of experience. They are termed ‘the buoyant body and the buoyant mind.’. Why should the calm mind be so light and buoyant ? It’s because it has released the hindrances (nivarana) and is free of such burdens. Endeavor to support and sustain this state of mind. I would like you to bypass the affair of voices heard in this state. They sound a bit indistinct like over long distance telephone lines. You may actually seem to see and hear both local and distant conversations concerning yourself. However they cut off when the mind either goes deeper or withdraw from that particular level of calm. The mind just happened to be properly tuned in, so don’t go around boasting of your clairaudience or clairvision. Some people may not want to experience such images but whatever appear depends on the nature of the concentrated mind itself. On leaving these things behind the tranquillity deepens, by the hour, the physical body will seem to drop completely away. No arms or legs: you don’t notice your hands or body. Wherever are they ? There’s the temptation to open your eyes to check but don’t bother about doing that. Never mind about those things. Come and look closely at your heart to check what object it rests with, and sustain it there. Tremendous happiness is prominent and vividly present. This is attainment concentration (apana samadhi) where the mind is enraptured and engrossed in that buoyant state, free from all hindrances. There is no hunger or thirst, no wanting of any external object only the desire to stay with that happiness, never experienced before. This spiritual happiness attained through samadhi puts all gross worldly affairs and desires out of mind; business and work concerns are completely thrown out.
Should attainment concentration continue in sublime happiness letting go of all else, then it is called absorption (jhana) . This serenity is only a litter different from the state of equanimity (upekkha). At this point, the question of other people comes up : ‘has anyone else experienced what I have?’ ‘How can they manage to do so ? ‘ this is the time to be extra careful so that you don’t start flaunting your knowledge. It’s all too easy to become sidetracked here so stay prepared and alert to this matter. Many people go off the rails and become crazy, telling all and sundry, "It’s such real happiness…..You must do this ! ….You should do that!…." Forestall this with mindfulness and discernment. Don’t go around preaching --- you’re not enlightened yet. Examine and remember the sequence of steps you have taken to achieve this level of samadhi. Next time you will then be able to retrace the way with ease and greater skill. Notice how you establish mindfulness and clear comprehension right from the beginning of your practice. How was the mind placed ? What was developed and what disregarded ? When the deeper level of samadhi was reached, how was the mind sustained in attainment concentration ? When coming again to the practice you will immediately be able to deal with anything that intrudes. Such things are disposed of in the same way as before and the previous state becomes established again. A person skilled in this way will be proficient in doing this under any circumstances; travelling by car, ship or plane, wherever he might be sitting. Whichever country, it’s all the same. Once expert in entering and withdrawing from meditation it all seems easily and swiftly accomplished. The hindrances no longer come into the picture at all.
There are some people though who find it difficult to concentrate their minds. No matter how they try, the mind always seems to wander away. They should keep mindfulness on the mind’s trail until it tires. It really can’t escape for it is stuck on thinking about money or a car, or a house, or the children or grandchildren and near friends. As soon as it fastens onto some such object, mindfulness and discernment must follow and catch it there. Interrogate it immediately about its possessiveness; "Why be so grasping and attached to this (for example) house ? Is it even yours ? " The answer will come back, "certainly, it’s mine." Mindfulness and wisdom must then probe and examine the mind with, "Then when you die will you take it with you ?" If it should admit the impossibility of that, then follow up with, "Then why be so preoccupied with it; it’s solidly built and isn’t going to run away." The mind must be reprimanded and when necessary brought to order by intimidation. Such threats will leave the mind baffled and dazed and it can then be led back to the meditation object, concentrating on the breathing. This is the way of wisdom developing samadhi, for those who find concentration difficult. It means using the right and most appropriate tactic, the best skilful means that accords with the situation.
Once the mind is together with the meditation object it is time to curb and restrain it there. Sustain it without allowing it to break away. On occasion though, the mind will also deserve approval and praise. For instance the wish to go and meditate arise even in the midst of unfinished work. Try to nourish that intention by speedily tying up any work which left undone might remain a cause of uneasiness. However as no task is ever complete settled, as soon as the right pause or lull appears rewards the mind’s desire by quickly going away. Take the break sitting samadhi in your room or think of a way to get away, like escaping via the bathroom. For it’s when the mind wants to concentrate that the calm and tranquillity will develop with special facility, backed by the full force of faith. Any preoccupation will automatically be cut aside.
The stilled mind brings happiness without any drawbacks or anxieties. It is content in itself. It’s as if one likes the climate and atmosphere of some cave, forest or shady spot. The cool breeze blows and one feels relaxed and quickly becomes at ease. So the praise worthy state of mind wishing to meditate must be encouraged to do so. If at night time the mind is very tranquil then continue on with the practice until midnight. And if it still progresses then don’t quit but develop it further to perfect serenity. It will deepen and establish itself more and more firmly, on a more and more profound level. Don’t stop now. This is the time when you’ll recognize how far your meditation has developed.
With this accomplishment you can now go to bed. After offering respect to the Lord Buddha lie down and recollect the steps you have taken to tranquillity and sleep together with that. On awakening the mind will immediate go to the meditation object and that level of samadhi. I myself practice in this way. The mind will automatically be drawn and concentrated deeper and deeper at the place it knows. With constant development and with genuine samadhi there will absolutely no dreaming during sleep. Once awake again the mind knows its duty and this is what we call mindfulness and clear comprehension. They are there to unremitting uphold and care for the heart. You have to understand about the trained mind. When it needs to be chided, you must chide it. When it needs disciplining then do so and sustain it when it needs supporting. And when it’s commendable then applaud it. It’s like confronting one’s disobedient children. One takes hold of their arm without releasing until they accept. When they listen to one, are good and study diligently then they should be rewarded with praise. The mind is similar in that it resists if one continually uses force, so you must also soothe and coax it along. Being bullied, it might refuse to study, to work; it becomes weak and lazy. But with praise and encouragement it will work all day, our employee need this treatment too. The assistant in our shop sells our merchandise for us, helps us with out work and to earn our livelihood. We can’t simply bully and be on their back all the time. They also need care and attention, kind and solicitous words. However, if a mistake is made they will still need telling and correcting. Bullying will only work and livelihood.
The child is quiet and still because of wise handling on the part of the parents. They don’t solely punish and bully for otherwise the child may fail in his studies or even have a nervous breakdown. The serene mind also needs similar treatment with mindfulness and wisdom carefully watching over and correcting it. Mindful discernment – this is the resource to use. The more the better.
Mindfulness also supervises speech. Defilement’s come in many forms so we need to be aware of what we are saying. By talking in such a way, is it beneficial ? Is it well justified ? For example, is what I am saying right now useful to anyone ? Does it offer happiness and is it worthwhile ? Holding forth without mindfulness supervising means you will blunder and go astray. In the beginning we all have to make mistakes so the first thing is to recognize that and then it can be corrected.
After dealing with speech you come to your thought. Be aware of unwholesome thinking and know when it’s good. Thoughts going in a bad direction must be held back; you must keep them on the right track. The mental process need to supervised and cut off when necessary. Let go of evil thoughts. Fix your mind on skilful thinking in every posture – standing, walking, sitting, lying down. Then happiness will arise. Once you realize this the mind will diligently apply itself in the wholesome direction and accumulate virtue. Comparing this with something on the strictly material plane, it’s similar to making roads, cars, aircraft, ship or clothes etc. Careful and skilful thoughts will result in good, favourable products which will sell well and make your fortune. So with the mind. Good thoughts make your mind buoyant and happy, whereas evil thoughts will result in suffering. If you do not produce good products they will not sell. If you say bad things, you will soon be quarreling and fighting. Then suffering will certainly appear for anger and hatred can only bring distress.
The meditation of everyday life will bring happiness when you are continually aware of whatever activity you’re engaged in. Watch; while standing, walking, sitting, lying down, eating, going to the bathroom, washing your hands. Notice the mind thinking and see with what topic it calms down. No matter what you do be conscious of doing it. People like this meditate all the time. Cooking or washing dishes – it’s the practice of samadhi. They concentrate their mind while walking to the bathroom, while using the toilet. Contemplating and being aware of the mind – this is unfailing meditation. There’s no need to lock yourself away to meditate, the wise person will be able to do so at any time. This is what I would also advise you to do. Don’t continually wait for the appointed time – develop samadhi as you read this book, as you write or sew or even while you cut your finger nails. Be mindful and concentrate on the thing in hand and rest your mind with it. But keep away from unwholesome things for such thinking will bring distress instead. People who diligently watch over their mind in this way, who are aware of the mind at every moment – except when in sleep - - will always be serene and at peace.
The enlightened being (ariya) and our venerable teachers (acharn) practice in this way. Their minds are always concentrated. They converse and it’s still samadhi because their heart doesn’t go out to take issue or bother anybody. Mindfulness and wisdom supervises the whole process so that even a chat together becomes samadhi. Those venerable acharns who recently were killed in a plane crash were prepared for death. Their minds were endowed with samadhi and ready to die without fear at any moment. Wisdom was always composed and present to sustain the mind through any eventually. They were prepared to die at any time, and being always aware of the potential for death they could simply abandon their bodies at the actual time without any distress.
Those people who have never practiced meditation or developed samadhi may find such things hard to believe. If they don’t know what their own minds are truly like through meditation, then they can’t be expected to comprehend things anyway. To them it is impossible for anyone to train his mind because it keeps changing all the time. When the mind grasps onto suffering, we suffer; when it holds to happiness, we’re content. For those acharns the mind was released and serene.
If the mind dwells in samadhi then we meditate all the time. I’ve been contemplating this and really consider the teaching of the Lord Buddha to be very deep and profound, so subtle and intricate. It becomes clear how the purity of mind of those perfectly practiced and accomplished acharns might even suffuse their bones too. Why have the bone fragments found in the burned-out cremation pyre of the venerable Phra Ajahn Mun* now become crystal like, clean and white relics ? The purity is not only a thing of the mind - - it seems to affect the very bones as well. Bones are bones but this is something more. It’s about nibbana isn’t it ? How deep and unfathomable this is !
Buddhism is so profound. Other religions are fine too in their own way. If anyone wants to follow a religion then one can’t say anything about that. It’s definitely their own affair. We should be aware of the different qualities - - parisannuta - - of different groups so we can pass among various communities in different countries without quarreling or disputing about any issue.
(Source: http://www.budsas.org/ebud/ebmed049.htm
Accessed on 25 August 2007)
The Fundamentals of Meditation
The essence of concentration (samadhi) is the study of the heart*. The mind* is cogitating and thinking: pondering about this, wondering about that, turning over assorted problems. Indulging in these suppositions and notions gives the mind no rest. Being aware of the thinking mind is defined (by the Lord Buddha) as mindfulness (sati). The knowledge of the mind occupied in thinking about something is clear comprehension (sampaja��a) and discernment.
We need to train mindfulness and clear comprehension so that they become swift enough to keep up with the mind. If mindfulness is still weak it will be unable to match up against the speed of the mind, and samadhi can’t then progress. The mind can’t be brought together with the selected meditation object*; it can’t concentrate on the in-and out-breathing. Instead it continues on its own way with mindful awareness lagging behind, unable to catch up. We almost manage to bring it in but it then slips away to (thoughts of) ‘America’, and upon following it we find it’s already back in ‘Thailand’….or ‘Germany’ and so on. We can but chase after yet never catch up because mindfulness remains undeveloped and immature. It can’t match the mind. This is the source of problem in the development of our meditation practice. It is therefore essential to improve and cultivate mindfulness. The Cultivation of mindfulness starts from being aware of the current bodily posture. If standing, be mindful of that. Walking, sitting or lying down - - be present with that movement and posture. Bathing, eating or excreting - - be fully aware of what is going on. This constant awareness of bodily actions brings mindfulness and clear comprehension to the forefront.
Once this skill is developed you will become aware of changing postures as different activities occur: working on the job, washing clothes or dishes, reading or writing, sewing or knitting. Whatever you are involved with be present with that activity while you are doing it. Don’t allow the mind to wander away. This is how mindfulness develops in daily life. You will now find mindfulness becoming swifter and sharper, able to recognize and catch the fleeting mind. Wherever your mind may go mindfulness will follow and return with it to the object of meditation. Being more practiced you will now succeed in concentrating on the in-and out-breath. Whenever the mind wanders away you will catch up with it and bring it back together with the breathing. Now skilful and sharp endowed with mindfulness, you will bring the mind and its wayward thinking to reflect on the breathing until it comes into view. At the time the breath is actually seen, the mind is present there together with the breath. Without such vision the mind must be elsewhere – and yet, if you bring them together again you should be able to understand about this. Whatever, if the mind isn’t with the breath it’s off rambling and concocting. Those who can bring the mind to reflect on the breath with relative ease will find that it becomes still quiet with the breath going in and out. There is awareness of a heavier or softer, longer or shorter inhalation and exhalation, as breath succeeds breath. This knowledge and awareness indicate the mind is together with the breath. It should be understood in this way. If it only happens a litter and briefly before separating, then this is define as momentary concentration ( khanika-samadhi). You should then pull the mind back to reflect again on the breath. Together again for a longer period the breath seems much more refined, almost as if there isn’t any at all. You can’t find it! It’s at this point that people fear death: "Where’s my breath gone?" "It was here just now…." And so they come out of samadhi. They withdraw being afraid they will die. Don’t go and be so afraid. The breathing is still there only it’s extremely subtle and refined. But there’s no need to go searching for it. Direct you mindfulness and discernment to the mind and return it to the meditation object. Go and examine: exactly where does the heart or mind have its origin ? Where does its thinking arise ? What is the feeling of happiness and contentment currently been experience like ? At that moment you have found the heat. Now direct it to the chest area or some such point. Place the pleasant feeling which the heart is experiencing there, and support it with your mindfulness and discernment. Keep your reflection there, let that be where any ‘thinking’ occurs. In this way a deeper, more profound tranquillity will develop until the level of access concentration (upacara samadhi) is reached.
At this point some people may experience a bright radiance. But if nothing happens for you, don’t feel discouragement. The practice of meditation is not concern with the desire to see any manifestations. Don’t fabricate any expectations about seeing a bright light or any such thing. Do not speculate about what may be going to happen. The state of tranquillity will develop in its own way and whatever happens, happens. Never crave for a vision of heaven and hell for that type of wishful thinking will itself block any approach to tranquillity.
Anyone who find concentration easy to manage will certainly experience ease and happiness as soon as the heart is still and tranquil. You will realize for the first time what happiness is all about. This state must also include rapture (piti) though it may manifest in a different manner for different people. Your hair may tingle all over and ‘stand on end’; or a sense of coolness refreshes the heart; or you may feel as if enveloped in soft cotton wool; or as though a flash of lighting precedes the coolness; or the body seems so light and buoyant that it might float away. The meditation teacher can’t order or control this sort of experience. They are termed ‘the buoyant body and the buoyant mind.’. Why should the calm mind be so light and buoyant ? It’s because it has released the hindrances (nivarana) and is free of such burdens. Endeavor to support and sustain this state of mind. I would like you to bypass the affair of voices heard in this state. They sound a bit indistinct like over long distance telephone lines. You may actually seem to see and hear both local and distant conversations concerning yourself. However they cut off when the mind either goes deeper or withdraw from that particular level of calm. The mind just happened to be properly tuned in, so don’t go around boasting of your clairaudience or clairvision. Some people may not want to experience such images but whatever appear depends on the nature of the concentrated mind itself. On leaving these things behind the tranquillity deepens, by the hour, the physical body will seem to drop completely away. No arms or legs: you don’t notice your hands or body. Wherever are they ? There’s the temptation to open your eyes to check but don’t bother about doing that. Never mind about those things. Come and look closely at your heart to check what object it rests with, and sustain it there. Tremendous happiness is prominent and vividly present. This is attainment concentration (apana samadhi) where the mind is enraptured and engrossed in that buoyant state, free from all hindrances. There is no hunger or thirst, no wanting of any external object only the desire to stay with that happiness, never experienced before. This spiritual happiness attained through samadhi puts all gross worldly affairs and desires out of mind; business and work concerns are completely thrown out.
Should attainment concentration continue in sublime happiness letting go of all else, then it is called absorption (jhana) . This serenity is only a litter different from the state of equanimity (upekkha). At this point, the question of other people comes up : ‘has anyone else experienced what I have?’ ‘How can they manage to do so ? ‘ this is the time to be extra careful so that you don’t start flaunting your knowledge. It’s all too easy to become sidetracked here so stay prepared and alert to this matter. Many people go off the rails and become crazy, telling all and sundry, "It’s such real happiness…..You must do this ! ….You should do that!…." Forestall this with mindfulness and discernment. Don’t go around preaching --- you’re not enlightened yet. Examine and remember the sequence of steps you have taken to achieve this level of samadhi. Next time you will then be able to retrace the way with ease and greater skill. Notice how you establish mindfulness and clear comprehension right from the beginning of your practice. How was the mind placed ? What was developed and what disregarded ? When the deeper level of samadhi was reached, how was the mind sustained in attainment concentration ? When coming again to the practice you will immediately be able to deal with anything that intrudes. Such things are disposed of in the same way as before and the previous state becomes established again. A person skilled in this way will be proficient in doing this under any circumstances; travelling by car, ship or plane, wherever he might be sitting. Whichever country, it’s all the same. Once expert in entering and withdrawing from meditation it all seems easily and swiftly accomplished. The hindrances no longer come into the picture at all.
There are some people though who find it difficult to concentrate their minds. No matter how they try, the mind always seems to wander away. They should keep mindfulness on the mind’s trail until it tires. It really can’t escape for it is stuck on thinking about money or a car, or a house, or the children or grandchildren and near friends. As soon as it fastens onto some such object, mindfulness and discernment must follow and catch it there. Interrogate it immediately about its possessiveness; "Why be so grasping and attached to this (for example) house ? Is it even yours ? " The answer will come back, "certainly, it’s mine." Mindfulness and wisdom must then probe and examine the mind with, "Then when you die will you take it with you ?" If it should admit the impossibility of that, then follow up with, "Then why be so preoccupied with it; it’s solidly built and isn’t going to run away." The mind must be reprimanded and when necessary brought to order by intimidation. Such threats will leave the mind baffled and dazed and it can then be led back to the meditation object, concentrating on the breathing. This is the way of wisdom developing samadhi, for those who find concentration difficult. It means using the right and most appropriate tactic, the best skilful means that accords with the situation.
Once the mind is together with the meditation object it is time to curb and restrain it there. Sustain it without allowing it to break away. On occasion though, the mind will also deserve approval and praise. For instance the wish to go and meditate arise even in the midst of unfinished work. Try to nourish that intention by speedily tying up any work which left undone might remain a cause of uneasiness. However as no task is ever complete settled, as soon as the right pause or lull appears rewards the mind’s desire by quickly going away. Take the break sitting samadhi in your room or think of a way to get away, like escaping via the bathroom. For it’s when the mind wants to concentrate that the calm and tranquillity will develop with special facility, backed by the full force of faith. Any preoccupation will automatically be cut aside.
The stilled mind brings happiness without any drawbacks or anxieties. It is content in itself. It’s as if one likes the climate and atmosphere of some cave, forest or shady spot. The cool breeze blows and one feels relaxed and quickly becomes at ease. So the praise worthy state of mind wishing to meditate must be encouraged to do so. If at night time the mind is very tranquil then continue on with the practice until midnight. And if it still progresses then don’t quit but develop it further to perfect serenity. It will deepen and establish itself more and more firmly, on a more and more profound level. Don’t stop now. This is the time when you’ll recognize how far your meditation has developed.
With this accomplishment you can now go to bed. After offering respect to the Lord Buddha lie down and recollect the steps you have taken to tranquillity and sleep together with that. On awakening the mind will immediate go to the meditation object and that level of samadhi. I myself practice in this way. The mind will automatically be drawn and concentrated deeper and deeper at the place it knows. With constant development and with genuine samadhi there will absolutely no dreaming during sleep. Once awake again the mind knows its duty and this is what we call mindfulness and clear comprehension. They are there to unremitting uphold and care for the heart. You have to understand about the trained mind. When it needs to be chided, you must chide it. When it needs disciplining then do so and sustain it when it needs supporting. And when it’s commendable then applaud it. It’s like confronting one’s disobedient children. One takes hold of their arm without releasing until they accept. When they listen to one, are good and study diligently then they should be rewarded with praise. The mind is similar in that it resists if one continually uses force, so you must also soothe and coax it along. Being bullied, it might refuse to study, to work; it becomes weak and lazy. But with praise and encouragement it will work all day, our employee need this treatment too. The assistant in our shop sells our merchandise for us, helps us with out work and to earn our livelihood. We can’t simply bully and be on their back all the time. They also need care and attention, kind and solicitous words. However, if a mistake is made they will still need telling and correcting. Bullying will only work and livelihood.
The child is quiet and still because of wise handling on the part of the parents. They don’t solely punish and bully for otherwise the child may fail in his studies or even have a nervous breakdown. The serene mind also needs similar treatment with mindfulness and wisdom carefully watching over and correcting it. Mindful discernment – this is the resource to use. The more the better.
Mindfulness also supervises speech. Defilement’s come in many forms so we need to be aware of what we are saying. By talking in such a way, is it beneficial ? Is it well justified ? For example, is what I am saying right now useful to anyone ? Does it offer happiness and is it worthwhile ? Holding forth without mindfulness supervising means you will blunder and go astray. In the beginning we all have to make mistakes so the first thing is to recognize that and then it can be corrected.
After dealing with speech you come to your thought. Be aware of unwholesome thinking and know when it’s good. Thoughts going in a bad direction must be held back; you must keep them on the right track. The mental process need to supervised and cut off when necessary. Let go of evil thoughts. Fix your mind on skilful thinking in every posture – standing, walking, sitting, lying down. Then happiness will arise. Once you realize this the mind will diligently apply itself in the wholesome direction and accumulate virtue. Comparing this with something on the strictly material plane, it’s similar to making roads, cars, aircraft, ship or clothes etc. Careful and skilful thoughts will result in good, favourable products which will sell well and make your fortune. So with the mind. Good thoughts make your mind buoyant and happy, whereas evil thoughts will result in suffering. If you do not produce good products they will not sell. If you say bad things, you will soon be quarreling and fighting. Then suffering will certainly appear for anger and hatred can only bring distress.
The meditation of everyday life will bring happiness when you are continually aware of whatever activity you’re engaged in. Watch; while standing, walking, sitting, lying down, eating, going to the bathroom, washing your hands. Notice the mind thinking and see with what topic it calms down. No matter what you do be conscious of doing it. People like this meditate all the time. Cooking or washing dishes – it’s the practice of samadhi. They concentrate their mind while walking to the bathroom, while using the toilet. Contemplating and being aware of the mind – this is unfailing meditation. There’s no need to lock yourself away to meditate, the wise person will be able to do so at any time. This is what I would also advise you to do. Don’t continually wait for the appointed time – develop samadhi as you read this book, as you write or sew or even while you cut your finger nails. Be mindful and concentrate on the thing in hand and rest your mind with it. But keep away from unwholesome things for such thinking will bring distress instead. People who diligently watch over their mind in this way, who are aware of the mind at every moment – except when in sleep - - will always be serene and at peace.
The enlightened being (ariya) and our venerable teachers (acharn) practice in this way. Their minds are always concentrated. They converse and it’s still samadhi because their heart doesn’t go out to take issue or bother anybody. Mindfulness and wisdom supervises the whole process so that even a chat together becomes samadhi. Those venerable acharns who recently were killed in a plane crash were prepared for death. Their minds were endowed with samadhi and ready to die without fear at any moment. Wisdom was always composed and present to sustain the mind through any eventually. They were prepared to die at any time, and being always aware of the potential for death they could simply abandon their bodies at the actual time without any distress.
Those people who have never practiced meditation or developed samadhi may find such things hard to believe. If they don’t know what their own minds are truly like through meditation, then they can’t be expected to comprehend things anyway. To them it is impossible for anyone to train his mind because it keeps changing all the time. When the mind grasps onto suffering, we suffer; when it holds to happiness, we’re content. For those acharns the mind was released and serene.
If the mind dwells in samadhi then we meditate all the time. I’ve been contemplating this and really consider the teaching of the Lord Buddha to be very deep and profound, so subtle and intricate. It becomes clear how the purity of mind of those perfectly practiced and accomplished acharns might even suffuse their bones too. Why have the bone fragments found in the burned-out cremation pyre of the venerable Phra Ajahn Mun* now become crystal like, clean and white relics ? The purity is not only a thing of the mind - - it seems to affect the very bones as well. Bones are bones but this is something more. It’s about nibbana isn’t it ? How deep and unfathomable this is !
Buddhism is so profound. Other religions are fine too in their own way. If anyone wants to follow a religion then one can’t say anything about that. It’s definitely their own affair. We should be aware of the different qualities - - parisannuta - - of different groups so we can pass among various communities in different countries without quarreling or disputing about any issue.
(Source: http://www.budsas.org/ebud/ebmed049.htm
Accessed on 25 August 2007)
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