These days people are going all over the place looking for merit.[1] And they always seem to stop over in Wat Ba Pong. If they don't stop over on the way, they stop over on the return journey. Wat Ba Pong has become a stop over point. Some people are in such a hurry I don't even get a chance to see or speak to them. Most of them are looking for merit. I don't see many looking for a way out of wrongdoing. They're so intent on getting merit they don't know where they're going to put it. It's like trying to dye a dirty, unwashed cloth.

Ngày nay mọi người đi khắp nơi tìm kiếm phước đức.[1] Và họ dường như luôn dừng chân ở ngôi chùa Wat Ba Pong. Nếu họ không dừng chân trên đường đi, họ sẽ dừng chân trên đường trở về. Chùa Wat Ba Pong đã trở thành một điểm dừng chân. Một số người đi vội vã đến nỗi tôi thậm chí không có cơ hội nhìn thấy hoặc nói chuyện với họ. Hầu hết họ đều đang tìm kiếm phước đức. Tôi không thấy nhiều người tìm cách không làm điều bất thiện. Họ quá chú tâm vào việc tích đức đến nỗi họ không biết sẽ dùng nó vào việc gì. Nó giống như cố gắng nhuộm một tấm vải bẩn, chưa giặt.

Monks talk straight like this, but it's hard for most people to put this sort of teaching into practice. It's hard because they don't understand. If they understood it would be much easier. Suppose there was a hole, and there was something at the bottom of it. Now anyone who put their hand into the hole and didn't reach the bottom would say the hole was too deep. Out of a hundred or a thousand people putting their hands down that hole, they'd all say the hole was too deep. Not one would say their arm was too short!

Các nhà sư nói thẳng thắn như vậy, nhưng hầu hết mọi người khó có thể áp dụng loại giáo lý này vào việc tu tập. Khó vì họ không hiểu. Nếu họ hiểu thì mọi chuyện sẽ dễ dàng hơn nhiều. Giả sử có một cái hố, và có một vật gì đó ở dưới đáy hố. Bây giờ bất cứ ai thò tay vào hố mà không chạm tới đáy sẽ nói rằng cái hố quá sâu. Trong số một trăm hoặc một nghìn người thò tay xuống hố đó, tất cả đều sẽ nói rằng cái hố quá sâu. Không một ai nói rằng cánh tay của họ quá ngắn!

There are so many people looking for merit. Sooner or later they'll have to start looking for a way out of wrongdoing. But not many people are interested in this. The teaching of the Buddha is so brief, but most people just pass it by, just like they pass through Wat Ba Pong. For most people that's what the Dhamma is, a stop-over point.

Có rất nhiều người tìm kiếm phước đức. Sớm muộn gì họ cũng phải bắt đầu tìm cách thoát khỏi những việc làm bất thiện. Nhưng không nhiều người quan tâm đến điều này. Giáo lý của Đức Phật rất ngắn gọn, nhưng hầu hết mọi người chỉ lướt qua, giống như họ chỉ đi ngang qua chùa Wat Ba Pong. Đối với hầu hết mọi người, Phật pháp chỉ là một điểm dừng chân tạm thời.

Only three lines, hardly anything to it: Sabba papassa akaranam: refraining from all wrong doing. That's the teaching of all Buddhas. This is the heart of Buddhism. But people keep jumping over it, they don't want this one. The renunciation of all wrongdoing, great and small, from bodily, verbal and mental actions... this is the teaching of the Buddhas.

Chỉ ba cụm từ, hầu như chẳng có gì đáng kể: Sabba-pāpassa akaranam: là từ bỏ mọi điều ác. Đó là giáo lý của tất cả chư Phật. Đây là cốt lõi của Phật giáo. Nhưng mọi người cứ bỏ qua nó, họ không muốn biết điều này. Từ bỏ mọi điều ác, lớn nhỏ, từ hành động thân, khẩu và ý... đây là giáo lý của chư Phật.

If we were to dye a piece of cloth we'd have to wash it first. But most people don't do that. Without looking at the cloth, they dip it into the dye straight away. If the cloth is dirty, dying it makes it come out even worse than before. Think about it. Dying a dirty old rag, would that look good?

Nếu muốn nhuộm một mảnh vải, chúng ta phải giặt sạch trước. Nhưng hầu hết mọi người không làm vậy. Họ nhúng thẳng vào thuốc nhuộm mà không cần nhìn vào vải. Nếu vải bẩn, việc nhuộm sẽ làm cho nó thậm chí còn tệ hơn trước. Hãy nghĩ xem. Nhuộm một miếng giẻ cũ bẩn, liệu nó có đẹp không?

You see? This is how Buddhism teaches, but most people just pass it by. They just want to perform good works, but they don't want to give up wrongdoing. It's just like saying "the hole is too deep." Everybody says the hole is too deep, nobody says their arm is too short. We have to come back to ourselves. With this teaching you have to take a step back and look at yourself.

Bạn thấy không? Phật Pháp dạy như vậy, nhưng hầu hết mọi người lại bỏ qua. Họ chỉ muốn làm việc thiện, nhưng không muốn từ bỏ điều bất thiện. Giống như câu nói "cái hố quá sâu". Ai cũng nói cái hố quá sâu, nhưng không ai nói tay mình quá ngắn. Chúng ta phải nhìn vào chính mình. Với giáo lý này, bạn phải lùi lại một bước và nhìn nhận bản thân.

Sometimes they go looking for merit by the busload. Maybe they even argue on the bus, or they're drunk. Ask them where they're going and they say they're looking for merit. They want merit but they don't give up vice. They'll never find merit that way.

Đôi khi họ rủ nhau đi tìm kiếm phước đức cả một đoàn xe buýt. Có thể họ còn cãi nhau trên xe, hoặc say xỉn. Hỏi họ đi đâu, họ sẽ nói là đi tìm phước đức. Họ muốn có phước đức nhưng không từ bỏ được thói hư tật xấu. Bằng cách đó, họ sẽ chẳng bao giờ tìm thấy phước đức được.

This is how people are. You have to look closely, look at yourselves. The Buddha taught about having recollection and self- awareness in all situations. Wrongdoing arises in bodily, verbal and mental actions. The source of all good, evil, weal and harm lies with actions, speech and thoughts. Did you bring your actions, speech and thoughts with you today? Or have you left them at home? This is where you must look, right here. You don't have to look very far away. Look at your actions, speech and thoughts. Look to see if your conduct is faulty or not.

Đây là bản chất của con người. Bạn phải nhìn kỹ, nhìn vào chính mình. Đức Phật dạy có chánh niệm và tỉnh giác trong mọi hoàn cảnh. Sai trái phát sinh từ hành động thân, khẩu và ý. Nguồn gốc của mọi điều thiện, điều bất thiện, hạnh phúc và tai hại đều nằm ở hành động, lời nói và sự suy nghĩ. Hôm nay bạn có mang theo hành động, lời nói và suy nghĩ của mình không? Hay bạn đã để chúng ở nhà? Đây là nơi bạn phải nhìn, ngay tại đây. Bạn không cần phải nhìn quá xa. Hãy nhìn vào hành động, lời nói và suy nghĩ của bạn. Hãy xem hành vi của bạn có sai trái hay không.

People don't really look at these things. Like the housewife washing the dishes with a scowl on her face. She's so intent on cleaning the dishes, she doesn't realize her own mind's dirty! Have you ever seen this? She only sees the dishes. She's looking too far away, isn't she? Some of you have probably experienced this, I'd say. This is where you have to look. People concentrate on cleaning the dishes but they let their minds go dirty. This is not good, they're forgetting themselves.

Mọi người thường không để ý đến những điều này. Ví dụ như người nội trợ rửa bát với vẻ mặt cau có. Bà ấy mải mê rửa bát đến nỗi không nhận ra tâm mình đang vẩn đục! Bạn đã từng thấy cảnh này chưa? Bà ấy chỉ nhìn thấy bát đĩa. Bà ấy đang nhìn quá xa vời, phải không? Tôi nghĩ một số người trong các bạn chắc hẳn đã từng trải qua điều này. Đây là lúc bạn cần phải chú ý. Mọi người tập trung vào việc rửa bát nhưng lại để tâm mình vẩn đục. Điều này không tốt, họ đang quên mất chính mình.

Because they don't see themselves people can commit all sorts of bad deeds. They don't look at their own minds. When people are going to do something bad they have to look around first to see if anyone is looking... "Will my mother see me?" "Will my husband see me?" "Will my children see me?" "Will my wife see me?" If there's no-one watching then they go right ahead and do it. This is insulting themselves. They say no-one is watching, so they quickly finish the job before anyone will see. And what about themselves? Aren't they a "somebody"?

Vì không nhìn nhận bản thân, con người có thể phạm đủ loại tội ác. Họ không nhìn vào tâm của chính mình. Khi định làm điều bất thiện, người ta phải nhìn xung quanh xem có ai đang nhìn không... "Mẹ mình có thấy không?" "Chồng mình có thấy không?" "Con mình có thấy không?" "Vợ mình có thấy không?" Nếu không có ai nhìn thì họ cứ thế mà làm. Điều này là tự sỉ nhục chính mình. Họ nói không ai nhìn, nên họ nhanh chóng hoàn thành việc trước khi ai đó phát hiện ra. Còn bản thân họ thì sao? Chẳng phải họ cũng là "ai đó" sao?

You see? Because they overlook themselves like this, people never find what is of real value, they don't find the Dhamma. If you look at yourselves you will see yourselves. Whenever you are about to do something bad, if you see yourself in time you can stop. If you want to do something worthwhile then look at your mind. If you know how to look at yourself then you'll know about right and wrong, harm and benefit, vice and virtue. These are the things we should know about.

Bạn thấy không? Bởi vì họ thường bỏ qua chính mình như vậy, nên họ không bao giờ tìm thấy điều gì thực sự có giá trị, họ không tìm thấy Chánh pháp. Nếu bạn nhìn vào chính mình, bạn sẽ thấy chính mình. Bất cứ khi nào bạn sắp làm điều gì bất thiện, nếu bạn nhìn vào chính mình kịp thời, bạn có thể dừng lại. Nếu bạn muốn làm điều gì đó có ích, hãy nhìn vào tâm của bạn. Nếu bạn biết cách nhìn vào chính mình, bạn sẽ biết điều đúng và điều sai, điều có hại và điều có lợi, điều xấu và điều tốt. Đó là những điều chúng ta nên biết.

If I don't talk of these things you won't know about them. You have greed and delusion in the mind but don't know it. You won't know anything if you are always looking outside. This is the trouble with people not looking at themselves. Looking inwards you will see good and evil. Seeing goodness, we can take it to heart and practice accordingly.

Nếu tôi không nói về những điều này, bạn sẽ không biết đến chúng. Trong tâm bạn có lòng tham và sự si mê nhưng bạn không nhận ra điều đó. Bạn sẽ chẳng biết gì nếu cứ mãi nhìn ra bên ngoài. Đó là vấn đề của những người không chịu nhìn vào bản thân mình. Nhìn vào bên trong, bạn sẽ thấy được thiện và bất thiện. Thấy được điều thiện, ta có thể khắc ghi vào lòng và tu tập theo đó.

Giving up the bad, practicing the good... this is the heart of Buddhism. Sabba papassa akaranam — Not committing any wrongdoing, either through body, speech or mind. That's the right practice, the teaching of the Buddhas. Now "our cloth" is clean.

Không làm điều ác, làm các hạnh lành... đó là cốt lõi của Phật Pháp. Sabba-pāpassa akaranam:— Không phạm bất kỳ điều ác nào, dù bằng thân, khẩu hay ý. Đó là con đường đúng đắn, là giáo giới của chư Phật. Giờ thì "tấm vải" của chúng ta đã sạch.

Then we have kusalassupasampada — making the mind virtuous and skillful. If the mind is virtuous and skillful we don't have to take a bus all over the countryside looking for merit. Even sitting at home we can attain to merit. But most people just go looking for merit all over the countryside without giving up their vices. When they return home it's empty-handed they go, back to their old sour faces. There they are washing the dishes with a sour face, so intent on cleaning the dishes. This is where people don't look, they're far away from merit.

Và rồi chúng ta có làm các hạnh lành (Kusalassu upasampadà), — làm cho tâm trở nên có giới hạnh và khéo léo. Nếu tâm có giới hạnh và khéo léo, chúng ta không cần phải đi khắp nơi tìm phước đức. Ngay cả khi ngồi ở nhà, chúng ta cũng có thể đạt được phước đức. Nhưng hầu hết mọi người lại đi tìm phước đức khắp nơi mà không từ bỏ thói xấu của mình. Khi trở về nhà, họ về tay không, lại trở về với vẻ mặt cau có cũ kỹ. Họ vẫn rửa bát với vẻ mặt cau có, chỉ chăm chăm vào việc rửa bát. Đây là nơi mà mọi người không nhìn tới, họ ở rất xa phước đức.

We may know of these things, but we don't really know if we don't know within our own minds. Buddhism doesn't enter our heart. If our mind is good and virtuous it is happy. There's a smile in our heart. But most of us can hardly find time to smile, can we? We can only manage to smile when things go our way. Most people's happiness depends on having things go to their liking. They have to have everybody in the world say only pleasant things. Is that how you find happiness? Is it possible to have everybody in the world say only pleasant things? If that's how it is when will you ever find happiness?

Chúng ta có thể biết về những điều này, nhưng thực sự chúng ta không biết nếu không hiểu rõ trong chính tâm mình. Phật giáo không đi vào trái tim chúng ta. Nếu tâm ta thiện lành và trì giới, ta sẽ hạnh phúc. Có một nụ cười trong trái tim ta. Nhưng hầu hết chúng ta khó mà tìm được thời gian để mỉm cười, phải không? Chúng ta chỉ có thể mỉm cười khi mọi việc diễn ra theo ý mình. Hạnh phúc của hầu hết mọi người phụ thuộc vào việc mọi việc diễn ra theo ý họ. Họ phải muốn mọi người trên thế giới chỉ nói những điều dễ chịu. Đó có phải là cách bạn tìm thấy hạnh phúc không? Liệu có thể khiến mọi người trên thế giới chỉ nói những điều dễ chịu? Nếu vậy thì bao giờ bạn mới tìm thấy hạnh phúc?

We must use Dhamma to find happiness. Whatever it may be, whether right or wrong, don't blindly cling to it. Just notice it then lay it down. When the mind is at ease then you can smile. The minute you become averse to something the mind goes bad. Then nothing is good at all.

Chúng ta phải dùng Chánh Pháp để tìm kiếm hạnh phúc. Dù là gì đi nữa, dù đúng hay sai, đừng mù quáng bám víu vào nó. Chỉ cần nhận biết nó rồi buông bỏ. Khi tâm thanh thản, bạn có thể mỉm cười. Ngay khi bạn trở nên ác cảm với điều gì đó, tâm sẽ trở nên xấu đi. Khi đó, chẳng có gì tốt đẹp cả.

Sacittapariyodapanam: Having cleared away impurities the mind is free of worries... peaceful, kind and virtuous. When the mind is radiant and has given up evil, there is ease at all times. The serene and peaceful mind is the true epitome of human achievement.

Giữ tâm ý trong sạch (Sacittapariyodapanam): Khi tâm đã được thanh lọc khỏi những tạp niệm, thì sẽ không còn phiền não... trở nên bình an, nhân hậu và giới hạnh. Khi tâm rạng rỡ và đã từ bỏ điều bất thiện, thì sẽ luôn có sự an lạc. Tâm thanh thản và bình an chính là đỉnh cao đích thực sự thành tựu của con người.

When others say things to our liking, we smile. If they say things that displease us we frown. How can we ever get others to say things only to our liking every single day? Is it possible? Even your own children... have they ever said things that displease you? Have you ever upset your parents? Not only other people, but even our own minds can upset us. Sometimes the things we ourselves think of are not pleasant. What can you do? You might be walking along and suddenly kick a tree stump... Thud!..."Ouch!"... Where's the problem? Who kicked who anyway? Who are you going to blame? It's your own fault. Even our own mind can be displeasing to us. If you think about it, you'll see that this is true. Sometimes we do things that even we don't like. All you can say is "Damn!", there's no-one else to blame.

Khi người khác nói những điều làm mình vui lòng, ta mỉm cười. Nếu họ nói những điều làm ta khó chịu, ta cau mày. Làm sao ta có thể khiến người khác chỉ nói những điều làm mình vui lòng mỗi ngày? Điều đó có khả thi không? Ngay cả con cái của bạn... chúng đã bao giờ nói điều gì làm bạn khó chịu chưa? Bạn đã bao giờ làm bố mẹ mình buồn chưa? Không chỉ người khác, mà ngay cả chính suy nghĩ của chúng ta cũng có thể làm chúng ta khó chịu. Đôi khi những điều chúng ta nghĩ đến không hề dễ chịu. Bạn có thể làm gì? Có thể bạn đang đi bộ và đột nhiên đá phải gốc cây... Rầm!... "Ái!"... Vấn đề ở đâu? Ai đá ai vậy? Bạn sẽ đổ lỗi cho ai? Đó là lỗi của chính bạn. Ngay cả suy nghĩ của chúng ta cũng có thể làm chúng ta khó chịu. Nếu bạn suy nghĩ kỹ, bạn sẽ thấy điều này là đúng. Đôi khi chúng ta làm những việc mà ngay cả chính mình cũng không thích. Tất cả những gì bạn có thể nói là "Chết tiệt!", chẳng có ai khác để đổ lỗi.

Merit or boon in Buddhism is giving up that which is wrong. When we abandon wrongness then we are no longer wrong. When there is no stress there is calm. The calm mind is a clean mind, one which harbors no angry thoughts, which is clear.

Trong Phật giáo, Phước đức hay phước lành là từ bỏ làm điều bất thiện. Khi ta từ bỏ điều bất thiện thì ta không còn sai trái nữa. Khi không có phiền não thì sẽ có sự tĩnh lặng. Tâm tĩnh lặng là tâm thanh tịnh, một tâm không chứa đựng những ý nghĩ giận dữ, một tâm minh mẫn.

How can you make the mind clear? Just by knowing it. For example, you might think, "Today I'm in a really bad mood, everything I look at offends me, even the plates in the cupboard." You might feel like smashing them up, every single one of them. Whatever you look at looks bad, the chickens, the ducks, the cats and dogs... you hate them all. Everything your husband says is offensive. Even looking into your own mind you aren't satisfied. What can you do in such a situation? Where does this suffering come from? This is called "having no merit." These days in Thailand they have a saying that when someone dies his merit is finished. But that's not the case. There are plenty of people still alive who've finished their merit already... those people who don't know merit. The bad mind just collects more and more badness.

Làm sao để tâm được thanh tịnh? Đó là bạn chỉ cần nhận biết nó. Ví dụ, bạn có thể nghĩ: "Hôm nay tâm trạng mình tệ quá, nhìn cái gì cũng thấy khó chịu, ngay cả mấy cái đĩa trong tủ cũng vậy." Bạn có thể muốn đập vỡ chúng, từng cái một. Nhìn cái gì cũng thấy xấu, gà, vịt, mèo, chó... bạn ghét hết. Tất cả những lời chồng bạn nói đều khó nghe. Ngay cả khi nhìn vào chính tâm mình, bạn cũng không thấy hài lòng. Trong tình huống như vậy, bạn phải làm gì? Nỗi khổ này đến từ đâu? Đó gọi là "không có phước đức." Dạo này ở Thái Lan có câu nói rằng khi ai đó chết thì phước đức của người đó cũng chấm dứt. Nhưng không phải vậy. Vẫn còn rất nhiều người sống mà phước đức của họ đã chấm dứt rồi... những người không biết đến phước đức. Tâm xấu chỉ tích lũy thêm nhiều điều xấu xa.

Going on these merit-making tours is like building a beautiful house without preparing the area beforehand. In no long time the house will collapse, won't it? The design was no good. Now you have to try again, try a different way. You have to look into yourself, looking at the faults in your actions, speech and thoughts. Where else are you going to practice, other than at your actions, speech and thoughts? People get lost. They want to go and practice Dhamma where it's really peaceful, in the forest or at Wat Ba Pong. Is Wat Ba Pong peaceful? No, it's not really peaceful. Where it's really peaceful is in your own home.

Những chuyến đi hành hương tạo phước đức này giống như xây một ngôi nhà đẹp mà không chuẩn bị nền móng trước. Chẳng mấy chốc ngôi nhà sẽ sụp đổ, phải không? Thiết kế đã không tốt. Giờ bạn phải thử lại, thử một cách khác. Bạn phải tự nhìn vào bản thân, xem xét những lỗi lầm trong hành động, lời nói và suy nghĩ của mình. Bạn còn định tu tập ở đâu khác ngoài hành động, lời nói và suy nghĩ của mình? Mọi người bị lạc lối. Họ muốn đi tu tập Phật pháp ở những nơi thực sự yên bình, trong rừng hoặc ở chùa Wat Ba Pong. Vậy chùa Wat Ba Pong có yên bình không? Không, nó không thực sự yên bình. Nơi thực sự yên bình là ở chính ngôi nhà của bạn.

If you have wisdom wherever you go you will be carefree. The whole world is already just fine as it is. All the trees in the forest are already just fine as they are: there are tall ones, short ones, hollow ones... all kinds. They are simply the way they are. Through ignorance of their true nature we go and enforce our opinions onto them..."Oh, this tree is too short! This tree is hollow!" Those trees are simply trees, they're better off than we are.

Nếu bạn có trí tuệ thì ở bất cứ nơi nào bạn đến, bạn sẽ sống vô tư. Cả thế giới này vốn dĩ đã rất tốt đẹp rồi. Tất cả cây cối trong rừng cũng đều rất tốt đẹp như vốn có: có cây cao, cây thấp, cây rỗng ruột... đủ loại. Chúng đơn giản là như vậy. Vì thiếu hiểu biết về bản chất thực sự của chúng, chúng ta lại áp đặt ý kiến ​​của mình lên chúng... "Ôi, cây này thấp quá! Cây này rỗng ruột!" Những cây đó chỉ đơn giản là cây, chúng tốt hơn chúng ta nhiều.

That's why I've had these little poems written up in the trees here. Let the trees teach you. Have you learned anything from them yet? You should try to learn at least one thing from them. There are so many trees, all with something to teach you. Dhamma is everywhere, in everything in Nature. You should understand this point. Don't go blaming the hole for being too deep... turn around and look at your own arm! If you can see this you will be happy.

Đó là lý do tại sao tôi đã viết những bài thơ nhỏ trên những thân cây ở đây. Hãy để cây cối dạy bạn. Bạn đã học được gì từ chúng chưa? Bạn nên cố gắng học ít nhất một điều từ chúng. Có rất nhiều cây, mỗi cây đều có điều gì đó để dạy bạn. Chánh pháp ở khắp mọi nơi, trong mọi thứ của thiên nhiên. Bạn nên hiểu điều này. Đừng đổ lỗi cho cái hố quá sâu... hãy quay lại và nhìn vào cánh tay của chính mình! Nếu bạn có thể nhìn thấy điều này, bạn sẽ hạnh phúc.

If you make the merit or virtue, preserve it in your mind. that's the best place to keep it. Making merit as you have done today is good, but it's not the best way. Constructing buildings is good, but it's not the best thing. Building your own mind into something good is the best way. This way you will find goodness whether you come here or stay at home. Find this excellence within your mind. Outer structures like this hall here are just like the "bark" of the "tree," they're not the "heartwood."

Nếu bạn làm việc thiện hay một phước báu nào, hãy giữ nó trong tâm. Đó là nơi tốt nhất để cất giữ. Tạo phước đức như bạn đã làm hôm nay là tốt, nhưng không phải là cách tốt nhất. Xây dựng công trình là tốt, nhưng không phải là điều tốt nhất. Xây dựng tâm của chính mình thành điều tốt đẹp mới là cách tốt nhất. Bằng cách này, bạn sẽ tìm thấy điều tốt đẹp dù bạn đến đây hay ở nhà. Hãy tìm kiếm sự phước báu này trong tâm của bạn. Những công trình bên ngoài như hội trường này chỉ giống như "vỏ cây", chứ không phải là "lõi cây".

If you have wisdom, wherever you look there will be Dhamma. If you lack wisdom, then even the good things turn bad. Where does this badness come from? Just from our own minds, that's where. Look how this mind changes. Everything changes. Husband and wife used to get on all right together, they could talk to each other quite happily. But there comes a day when their mood goes bad, everything the spouse says seems offensive. The mind has gone bad, it's changed again. This is how it is.

Nếu bạn có trí tuệ, thì dù nhìn đâu bạn cũng sẽ thấy Chánh pháp. Nếu thiếu trí tuệ, ngay cả những điều tốt đẹp cũng trở nên xấu xa. Sự xấu xa này đến từ đâu? Chính từ tâm của chúng ta mà thôi. Hãy xem tâm thay đổi như thế nào. Mọi thứ đều thay đổi. Vợ chồng trước đây rất hòa thuận, họ có thể nói chuyện với nhau rất vui vẻ. Nhưng rồi có một ngày tâm trạng họ trở nên tồi tệ, mọi điều người bạn đời nói ra đều có vẻ xúc phạm. Tâm đã trở nên xấu đi, nó lại thay đổi. Mọi chuyện là như vậy.

So in order to give up evil and cultivate the good you don't have to go looking anywhere else. If your mind has gone bad, don't go looking over at this person and that person. Just look at your own mind and find out where these thoughts come from. Why does the mind think such things? Understand that all things are transient. Love is transient, hate is transient. Have you ever loved your children? Of course you have. Have you ever hated them? I'll answer that for you, too... Sometimes you do, don't you? Can you throw them away? No, you can't throw them away. Why not? Children aren't like bullets, are they? [2] Bullets are fired outwards, but children are fired right back to the parents. If they're bad it comes back to the parents. You could say children are your kamma. There are good ones and bad ones. Both good and bad are right there in your children. But even the bad ones are precious. One may be born with polio, crippled and deformed, and be even more precious than the others. Whenever you leave home for a while you have to leave a message, "Look after the little one, he's not so strong." You love him even more than the others.

Do đó để từ bỏ cái bất thiện và vun đắp cái thiện, bạn không cần phải tìm kiếm ở bất cứ nơi nào khác. Nếu tâm bạn đã trở nên xấu xa, đừng nhìn sang người này người kia. Chỉ cần nhìn vào tâm của chính bạn và tìm ra nguồn gốc của những phiền não này. Tại sao tâm lại nghĩ những điều như vậy? Hãy hiểu rằng tất cả mọi thứ đều vô thường. Tình yêu là vô thường, hận thù cũng vô thường. Bạn đã bao giờ yêu thương con cái của mình chưa? Tất nhiên là có rồi. Bạn đã bao giờ ghét chúng chưa? Tôi cũng sẽ trả lời câu hỏi đó cho bạn... Đôi khi bạn làm vậy, phải không? Bạn có thể vứt bỏ chúng không? Không, bạn không thể vứt bỏ chúng. Tại sao không? Trẻ em không giống như đạn, phải không? [2] Đạn được bắn ra ngoài, nhưng trẻ em lại được bắn ngược trở lại cha mẹ. Nếu chúng xấu thì nghiệp sẽ quay trở lại cha mẹ. Bạn có thể nói rằng con cái là nghiệp của bạn. Có những đứa con tốt và những đứa con xấu. Cả tốt và xấu đều hiện hữu trong con cái của bạn. Nhưng ngay cả những đứa con xấu cũng quý giá. Một đứa trẻ có thể sinh ra bị bại liệt, tàn tật và dị dạng, nhưng lại càng quý giá hơn những đứa khác. Mỗi khi bạn rời nhà một thời gian, bạn đều phải để lại lời nhắn, "Hãy trông chừng đứa bé, nó không còn khỏe nữa." Bạn yêu thương nó hơn cả những đứa con khác.

You should, then, set your minds well — half love, half hate. Don't take only one or the other, always have both sides in mind. Your children are your kamma, they are appropriate to their owners. They are your kamma, so you must take responsibility for them. If they really give you suffering, just remind yourself, "It's my kamma." If they please you, just remind yourself, "It's my kamma." Sometimes it gets so frustrating at home you must just want to run away. It gets so bad some people even contemplate hanging themselves! It's kamma. We have to accept the fact. Avoid bad actions, then you will be able to see yourself more clearly.

Do vậy, bạn nên giữ tâm mình thật tốt – một nửa yêu thương, một nửa căm ghét. Đừng chỉ chọn một trong hai, hãy luôn cân nhắc cả hai mặt. Con cái là nghiệp của bạn, chúng thuộc về chủ nhân của chúng. Chúng là nghiệp của bạn, vì vậy bạn phải chịu trách nhiệm về chúng. Nếu chúng thực sự gây đau khổ cho bạn, hãy tự nhủ: "Đó là nghiệp của mình." Nếu chúng làm bạn hài lòng, hãy tự nhủ: "Đó là nghiệp của mình." Đôi khi, sự bực bội ở nhà khiến bạn chỉ muốn bỏ chạy. Thậm chí có người còn nghĩ đến việc tự tử! Đó là nghiệp. Chúng ta phải chấp nhận sự thật. Tránh những hành động xấu, bạn sẽ có thể nhìn nhận bản thân mình rõ ràng hơn.

This is why contemplating things is so important. usually when they practice meditation they use a meditation object, such as Bud-dho, Dham-mo or Sang-gho. But you can make it even shorter than this. Whenever you feel annoyed, whenever your mind goes bad, just say "So!" When you feel better just say "So!... It's not a sure thing." If you love someone, just say "So!" When you feel you're getting angry, just say "So!" Do you understand? You don't have to go looking into the Tipitaka. [3] Just "So!" This means "it's transient." Love is transient, hate is transient, good is transient, evil is transient. How could they be permanent? Where is there any permanence in them?

Đây là lý do tại sao sự quán chiếu mọi thứ lại quan trọng đến vậy. Thông thường khi họ tu tập thiền định, họ sử dụng một đối tượng thiền định, chẳng hạn như Bud-đho, Dham-mo hoặc Sang-gho. Nhưng bạn có thể làm cho nó ngắn gọn hơn thế nữa. Bất cứ khi nào bạn cảm thấy khó chịu, bất cứ khi nào tâm bạn trở nên tồi tệ, chỉ cần nói "Thế à!" Khi bạn cảm thấy tốt hơn, chỉ cần nói "Thế à!... Nó không phải là điều chắc chắn." Nếu bạn yêu ai đó, chỉ cần nói "thế à!" Khi bạn cảm thấy mình đang tức giận, chỉ cần nói "thế à!" Bạn hiểu chứ? Bạn không cần phải tìm kiếm trong Kinh Điển Tipitaka. [3] Chỉ cần "thế à!" Điều này có nghĩa là "nó là vô thường." Tình yêu là vô thường, hận thù là vô thường, thiện là vô thường, bất thiện là vô thường. Làm sao chúng có thể vĩnh cửu? Có bất kỳ sự vĩnh cửu nào trong chúng không?

You could say that they are permanent insofar as they are invariably impermanent. They are certain in this respect, they never become otherwise. One minute there's love, the next hate. That's how things are. In this sense they are permanent. That's why I say whenever love arises, just tell it "So!" It saves a lot of time. You don't have to say "Aniccam, dukkham, anatta." If you don't want a long meditation theme, just take this simple word... If love arises, before you get really lost in it, just tell yourself "So!" This is enough.

Bạn có thể nói rằng chúng trường tồn ở chỗ chúng luôn luôn bất biến. Chúng chắc chắn ở khía cạnh này, chúng không bao giờ thay đổi. Phút trước còn yêu, phút sau đã là hận thù. Mọi thứ là như vậy. Theo nghĩa này, chúng trường tồn. Đó là lý do tại sao tôi nói rằng bất cứ khi nào tình yêu nảy sinh, chỉ cần nói với nó "Thế à!". Điều đó tiết kiệm rất nhiều thời gian. Bạn không cần phải nói "Vô thường, khổ đau, vô ngã" (Aniccam, dukkham, anatta)." Nếu bạn không muốn một chủ đề thiền định dài dòng, chỉ cần dùng từ đơn giản này... Nếu tình yêu nảy sinh, trước khi bạn thực sự lạc lối trong nó, chỉ cần nói với chính mình "Thế à!". Thế là đủ.

Everything is transient, and it's permanent in that it's invariably that way. Just to see this much is to see the heart of the Dhamma, the True Dhamma.

Mọi thứ đều thoáng qua, nhưng cũng vĩnh hằng ở chỗ nó không bao giờ là như vậy. Chỉ cần nhận ra điều này thôi cũng đã thấy được cốt lõi của Pháp, là Chánh Pháp.

Now if everybody said "So!" more often, and applied themselves to training like this, clinging would become less and less. People would not be so stuck on love and hate. They would not cling to things. They would put their trust in the truth, not with other things. Just to know this much is enough, what else do you need to know?

Nếu mọi người thường xuyên nói "Thế À!" và chuyên tâm rèn luyện như thế này, thì sự bám chấp sẽ ngày càng giảm đi. Mọi người sẽ không còn bị mắc kẹt trong tình yêu và thù hận. Họ sẽ không bám víu vào vật chất. Họ sẽ đặt niềm tin vào chân lý, chứ không phải vào những thứ khác. Chỉ cần biết điều này thôi là đủ rồi, bạn còn cần biết thêm gì nữa?

Having heard the teaching, you should try to remember it also. What should you remember? Meditate... Do you understand? If you understand, the Dhamma clicks with you, the mind will stop. If there is anger in the mind, just "So!"... and that's enough, it stops straight away. If you don't yet understand then look deeply into the matter. If there is understanding, when anger arises in the mind you can just shut it off with "So! It's impermanent!"

Được nghe Phật Pháp, bạn cũng nên cố gắng ghi nhớ. Bạn nên ghi nhớ điều gì? Thiền định... Bạn có hiểu không? Nếu bạn hiểu, Phật pháp sẽ thấm nhuần vào bạn, tâm sẽ ngừng lại. Nếu trong tâm có giận dữ, chỉ cần "Thế À!"... và thế là đủ, nó sẽ lập tức biến mất. Nếu bạn vẫn chưa hiểu thì hãy suy ngẫm sâu sắc vấn đề. Nếu đã hiểu, khi giận dữ nảy sinh trong tâm, bạn chỉ cần dập tắt nó bằng câu "Vâng! Nó vô thường!"

Today you have had a chance to record the Dhamma both inwardly and outwardly. Inwardly, the sound enters through the ears to be recorded in the mind. If you can't do this much it's not so good, your time at Wat Ba Pong will be wasted. Record it outwardly, and record it inwardly. This tape recorder here is not so important. The really important thing is the "recorder" in the mind. The tape recorder is perishable, but if the Dhamma really reaches the mind it's imperishable, it's there for good. And you don't have to waste money on batteries.

Hôm nay bạn đã có cơ hội ghi nhận Phật pháp cả bên trong lẫn bên ngoài. Bên trong, âm thanh đi vào qua tai để được ghi lại trong tâm. Nếu bạn không làm được điều này thì không tốt, thời gian của bạn ở Wat Ba Pong sẽ bị lãng phí. Hãy ghi nhận nó bên ngoài, và ghi nhận nó bên trong. Chiếc máy ghi âm này không quan trọng lắm. Điều thực sự quan trọng là "máy ghi âm" trong tâm của bạn. Máy ghi âm có thể hỏng, nhưng nếu Phật pháp thực sự đến được tâm thì nó bất diệt, nó sẽ ở đó mãi mãi. Và bạn không cần phải tốn tiền mua pin.

This Rains Retreat I don't have much strength, I'm not well, so I've come up to this mountain here to get some fresh air. People come to visit but I can't really receive them like I used to because my voice is just about had it, my breath is just about gone. You can count it a blessing that there is still this body sitting here for you all to see now. This is a blessing in itself. Soon you won't see it. The breath will be finished, the voice will be gone. They will fare in accordance with supporting factors, like all compounded things. The Lord Buddha called it khaya vayam, the decline and dissolution of all conditioned phenomena.

Mùa An cư kiết hạ này, tôi không còn nhiều sức lực, sức khỏe không tốt, nên tôi lên núi này để hít thở không khí trong lành. Mọi người đến thăm nhưng tôi không thể tiếp đón họ như trước nữa vì giọng nói của tôi gần như đã mất, hơi thở cũng gần như cạn kiệt. Các bạn có thể coi đó là một phước lành khi thân thể này vẫn còn hiện hữu để các bạn nhìn thấy. Bản thân điều đó đã là một phước lành rồi. Chẳng bao lâu nữa các bạn sẽ không còn thấy nó nữa. Hơi thở sẽ cạn kiệt, giọng nói sẽ mất đi. Chúng sẽ ra đi theo các yếu tố hỗ trợ, giống như tất cả những thứ được cấu thành từ các yếu tố khác. Đức Phật gọi đó là khaya vayam, khaya-vayam—sự tàn hoại và tan rã của tất cả mọi thứ hữu vi

How do they decline? Consider a lump of ice. Originally it was simply water... they freeze it and it becomes ice. But it doesn't take long before it's melted. Take a big lump of ice, say as big as this tape recorder here, and leave it out in the sun. You can see how it declines, much the same as the body. It will gradually disintegrate. In not many hours or minutes all that's left is a puddle of water. This is called khaya vayam, the decline and dissolution of all compounded things. It's been this way for a long time now, ever since the beginning of time. When we are born we bring this inherent nature into the world with us, we can't avoid it. At birth we bring old age, sickness and death along with us.

Chúng phân rã như thế nào? Hãy xem xét một tảng băng. Ban đầu nó chỉ đơn giản là nước... người ta để lạnh cho nó đóng băng lại và nó trở thành băng. Nhưng không mất nhiều thời gian trước khi nó tan chảy. Lấy một tảng băng lớn, chẳng hạn như lớn bằng chiếc máy ghi âm này, và để nó ngoài nắng. Bạn có thể thấy nó phân rã như thế nào, cũng giống như cơ thể con người. Nó sẽ dần dần tan rã. Chỉ trong vài giờ hoặc vài phút, tất cả những gì còn lại là một vũng nước. Điều này được gọi là khaya vayam, sự tàn hoại và tan rã của tất cả mọi thứ hữu vi. Nó đã như vậy từ rất lâu rồi, kể từ thuở ban đầu của thời gian. Khi chúng ta sinh ra, chúng ta mang theo bản chất vốn có này vào thế giới, chúng ta không thể tránh khỏi nó. Khi sinh ra, chúng ta mang theo tuổi già, bệnh tật và cái chết.

So this is why the Buddha said khaya vayam, the decline and dissolution of all compounded things. All of us sitting here in this hall now, monks, novices, laymen and laywomen, are without exception "lumps of deterioration." Right now the lump is hard, just like the lump of ice. It starts out as water, becomes ice for a while and then melts again. Can you see this decline in yourself? Look at this body. It's aging every day... hair is aging, nails are aging... everything is aging!

Vậy nên Đức Phật đã nói về khaya vayam, sự tàn hoại và tan rã của tất cả mọi thứ hữu vi. Tất cả chúng ta đang ngồi đây trong hội trường này, các vị sư, các vị sadi, cư sĩ nam và cư sĩ nữ, không ngoại lệ đều là "những khối suy tàn". Ngay bây giờ khối đó cứng lại, giống như một tảng băng. Nó bắt đầu là nước, đóng băng một thời gian rồi lại tan chảy. Bạn có thấy sự suy tàn này trong chính mình không? Hãy nhìn vào thân thể này. Nó đang già đi mỗi ngày... tóc già đi, móng tay già đi... mọi thứ đều đang già đi!

You weren't like this before, were you? You were probably much smaller than this. Now you've grown up and matured. From now on you will decline, following the way of nature. The body declines just like the lump of ice. Soon, just like the lump of ice, it's all gone. All bodies are composed of the four elements of earth, water, wind and fire. A body is the confluence of earth, water, wind, and fire, which we proceed to call a person. Originally it's hard to say what you could call it, but now we call it a "person." We get infatuated with it, saying it's a male, a female, giving it names, Mr., Mrs., and so on, so that we can identify each other more easily. But actually there isn't anybody there. There's earth, water, wind and fire. When they come together in this known form we call the result a "person." Now don't get excited over it. If you really look into it there isn't anyone there.

Trước kia bạn không như thế này, phải không? Có lẽ bạn nhỏ hơn nhiều so với bây giờ. Giờ bạn đã lớn lên và trưởng thành. Từ giờ trở đi, bạn sẽ suy yếu dần, theo quy luật tự nhiên. Cơ thể suy yếu giống như tảng băng. Chẳng mấy chốc, cũng giống như tảng băng, nó sẽ biến mất hoàn toàn. Mọi cơ thể đều được cấu tạo từ bốn yếu tố đất, nước, gió và lửa. Cơ thể là sự kết hợp của đất, nước, gió và lửa, mà chúng ta gọi là con người. Ban đầu, thật khó để nói bạn có thể gọi nó là gì, nhưng bây giờ chúng ta gọi nó là "con người". Chúng ta bị mê hoặc bởi nó, nói rằng nó là nam, nữ, đặt cho nó những cái tên, ông, bà, vân vân, để chúng ta có thể dễ dàng nhận ra nhau hơn. Nhưng thực ra không có ai ở đó cả. Chỉ có đất, nước, gió và lửa. Khi chúng kết hợp lại với nhau trong hình dạng quen thuộc này, chúng ta gọi kết quả là "con người". Đừng quá phấn khích về điều đó. Nếu bạn thực sự nhìn vào nó, thì không có ai ở đó cả.

That which is solid in the body, the flesh, skin, bones and so on, are called the earth element. Those aspects of the body which are liquid are the water element. The faculty of warmth in the body is the fire element, while the winds coursing through the body are the wind element.

Những phần rắn chắc trong cơ thể, như thịt, da, xương, v.v., được gọi là yếu tố đất. Những phần lỏng trong cơ thể được gọi là yếu tố nước. Khả năng tạo ra hơi ấm trong cơ thể là yếu tố lửa, trong khi gió lưu thông trong cơ thể là yếu tố gió.

At Wat Ba Pong we have a body which is neither male or female. It's the skeleton hanging in the main hall. Looking at it you don't get the feeling that it's a man or a woman. People ask each other whether it's a man or a woman and all they can do is look blankly at each other. It's only a skeleton, all the skin and flesh are gone.

Tại chùa Wat Ba Pong, chúng tôi có một thi thể không phải nam cũng không phải nữ. Đó là bộ xương treo trong chính điện. Nhìn vào nó, bạn không có cảm giác đó là đàn ông hay phụ nữ. Mọi người hỏi nhau xem đó là đàn ông hay phụ nữ và tất cả những gì họ có thể làm là nhìn nhau ngơ ngác. Đó chỉ là một bộ xương, toàn bộ da thịt đã biến mất.

People are ignorant of these things. Some go to Wat Ba Pong, into the main hall, see the skeletons... and then come running right out again! They can't bear to look. They're afraid, afraid of the skeletons. I figure these people have never seen themselves before. Afraid of the skeletons... they don't reflect on the great value of a skeleton. To get to the monastery they had to ride in a car or walk... if they didn't have bones how would they be? Would they be able to walk about like that? But they ride their cars to Wat Ba Pong, go into the main hall, see the skeletons and run straight back out again! They've never seen such a thing before. They're born with it and yet they've never seen it. It's very fortunate that they have a chance to see it now. Even older people see the skeletons and get scared... What's all the fuss about? This shows that they're not at all in touch with themselves, they don't really know themselves. Maybe they go home and still can't sleep for three or four days... and yet they're sleeping with a skeleton! They get dressed with it, eat food with it, do everything with it... and yet they're scared of it.

Mọi người thật thiếu hiểu biết về những điều này. Có người đến chùa Wat Ba Pong, vào chính điện, nhìn thấy những bộ xương... rồi lại chạy ra ngay! Họ không chịu nổi khi nhìn. Họ sợ hãi, sợ những bộ xương. Tôi nghĩ những người này chưa bao giờ nhìn thấy chính mình. Sợ những bộ xương... họ không suy ngẫm về giá trị to lớn của một bộ xương. Để đến được chùa, họ phải đi xe hoặc đi bộ... nếu không có xương thì họ sẽ như thế nào? Liệu họ có thể đi lại như vậy không? Nhưng họ lại lái xe đến chùa Wat Ba Pong, vào chính điện, nhìn thấy những bộ xương rồi lại chạy thẳng ra ngoài! Họ chưa bao giờ nhìn thấy thứ như vậy trước đây. Họ sinh ra đã có nó nhưng chưa bao giờ nhìn thấy. Thật may mắn là bây giờ họ có cơ hội được nhìn thấy. Ngay cả những người lớn tuổi nhìn thấy những bộ xương cũng sợ hãi... Có gì mà phải làm ầm ĩ thế? Điều này cho thấy họ hoàn toàn không kết nối với chính mình, họ không thực sự hiểu bản thân. Có lẽ họ về nhà và vẫn không ngủ được ba bốn ngày... dù họ đang ngủ với một bộ xương! Họ mặc quần áo với nó, ăn uống với nó, làm mọi thứ với nó... vậy mà họ vẫn sợ nó.

This shows how out of touch people are with themselves. How pitiful! They're always looking outwards, at trees, at other people, at external objects, saying "this one is big," "that's small," "that's short," "that's long." They're so busy looking at other things they never see themselves. To be honest, people are really pitiful. They have no refuge.

Điều này cho thấy con người xa rời bản thân mình đến mức nào. Thật đáng thương! Họ luôn nhìn ra bên ngoài, nhìn cây cối, nhìn người khác, nhìn vật thể bên ngoài, và nói "cái này to", "cái kia nhỏ", "cái kia ngắn", "cái kia dài". Họ quá bận rộn nhìn những thứ khác mà không bao giờ nhìn thấy chính mình. Thành thật mà nói, con người thật đáng thương. Họ không có nơi nương tựa.

In the ordination ceremonies the ordinees must learn the five basic meditation themes: kesa, head hair; loma, body hair; nakha, nails; danta, teeth; taco, skin. Some of the students and educated people snigger to themselves when they hear this part of the ordination ceremony..."What's the Ajahn trying to teach us here? Teaching us about hair when we've had it for ages. He doesn't have to teach us about this, we know it already. Why bother teaching us something we already know?" Dim people are like this, they think they can see the hair already. I tell them that when I say to "see the hair" I mean to see it as it really is. See body hair as it really is, see nails, teeth and skin as they really are. That's what I call "seeing" — not seeing in a superficial way, but seeing in accordance with the truth. We wouldn't be so sunk up to the ears in things if we could see things as they really are. Hair, nails, teeth, skin... what are they really like? Are they pretty? Are they clean? Do they have any real substance? Are they stable? No... there's nothing to them. They're not pretty but we imagine them to be so. They're not substantial but we imagine them to be so.

Trong nghi lễ thọ giới, các vị tu sinh phải học năm chủ đề thiền định căn bản: kesa (tóc), loma (lông trên cơ thể), nakha (móng tay), danta (răng), và taco (da). Một số tăng sinh và người có học thức cười khi nghe phần này của nghi lễ thọ giới… “Sư phụ đang cố dạy chúng ta điều gì vậy? Dạy chúng ta về tóc trong khi chúng ta đã có nó từ lâu rồi. Sư phụ không cần phải dạy chúng ta điều này, chúng ta đã biết rồi. Tại sao phải dạy chúng ta điều mà chúng ta đã biết?” Những người kém hiểu biết thường như vậy, họ nghĩ rằng họ đã có thể nhìn thấy tóc rồi. Tôi nói với họ rằng khi tôi nói “nhìn thấy tóc”, ý tôi là nhìn thấy nó như nó vốn có. Nhìn thấy lông trên cơ thể như nó vốn có, nhìn thấy móng tay, răng và da như chúng vốn có. Đó là điều tôi gọi là “nhìn thấy” – không phải nhìn thấy một cách hời hợt, mà là nhìn thấy phù hợp với sự thật. Chúng ta sẽ không bị chìm đắm trong những điều tầm thường nếu chúng ta có thể nhìn thấy mọi thứ như chúng vốn có. Tóc, móng tay, răng, da… chúng thực sự như thế nào? Chúng có đẹp không? Chúng có sạch sẽ không? Chúng có thực chất gì không? Chúng có ổn định không? Không... chúng chẳng có gì cả. Chúng không đẹp đẽ gì nhưng chúng ta lại tưởng tượng chúng đẹp. Chúng không có thực chất nhưng chúng ta lại tưởng tượng chúng có thực chất.

Hair, nails, teeth, skin... people are really hooked on these things. The Buddha established these things as the basic themes for meditation, he taught us to know these things. They are Transient, Imperfect and Ownerless; they are not "me" or "them." We are born with and deluded by these things, but really they are foul. Suppose we didn't bathe for a week, could we bear to be close to each other? We'd really smell bad. When people sweat a lot, such as when a lot of people are working hard together, the smell is awful. We go back home and rub ourselves down with soap and water and the smell abates somewhat, the fragrance of the soap replaces it. Rubbing soap on the body may make it seem fragrant, but actually the bad smell of the body is still there, temporarily suppressed. When the smell of the soap is gone the smell of the body comes back again.

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Now we tend to think these bodies are pretty, delightful, long lasting and strong. We tend to think that we will never age, get sick or die. We are charmed and fooled by the body, and so we are ignorant of the true refuge within ourselves. The true place of refuge is the mind. The mind is our true refuge. This hall here may be pretty big but it can't be a true refuge. Pigeons take shelter here, geckos take shelter here, lizards take shelter here... We may think the hall belongs to us but it doesn't. We live here together with everything else. This is only a temporary shelter, soon we must leave it. People take these shelters for refuge.

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So the Buddha said to find your refuge. That means to find your real heart. This heart is very important. People don't usually look at important things, they spend most of their time looking at unimportant things. For example, when they do the house cleaning they may be bent on cleaning up the house, washing the dishes and so on, but they fail to notice their own hearts. Their heart may be rotten, they may be feeling angry, washing the dishes with a sour expression on their face. That their own hearts are not very clean they fail to see. This is what I call "taking a temporary shelter for a refuge." They beautify house and home but they don't think of beautifying their own hearts. They don't examine suffering. The heart is the important thing. The Buddha taught to find a refuge within your own heart: Attahi attano natho — "Make yourself a refuge unto yourself." Who else can be your refuge? The true refuge is the heart, nothing else. You may try to depend on other things but they aren't a sure thing. You can only really depend on other things if you already have a refuge within yourself. You must have your own refuge first before you can depend on anything else, be it a teacher, family, friends or relatives.

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So all of you, both laypeople and homeless ones who have come to visit today, please consider this teaching. Ask yourselves, "Who am I? Why am I here?" Ask yourselves, "Why was I born?" Some people don't know. They want to be happy but the suffering never stops. Rich or poor, young or old, they suffer just the same. It's all suffering. And why? Because they have no wisdom. The poor are unhappy because they don't have enough, and the rich are unhappy because they have too much to look after.

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In the past, as a young novice, I gave a Dhamma discourse. I talked about the happiness of wealth and possessions, having servants and so on... A hundred male servants, a hundred female servants, a hundred elephants, a hundred cows, a hundred buffaloes... a hundred of everything! The laypeople really lapped it up. But can you imagine looking after a hundred buffaloes? Or a hundred cows, a hundred male and female servants... can you imagine having to look after all of that? Would that be fun? People don't consider this side of things. They have the desire to possess... to have the cows, the buffaloes, the servants... hundreds of them. But I say fifty buffaloes would be too much. Just twining the rope for all those brutes would be too much already! But people don't consider this, they only think of the pleasure of acquiring. They don't consider the trouble involved.

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If we don't have wisdom everything round us will be a source of suffering. If we are wise these things will lead us out of suffering. Eyes, ears, nose, tongue, body and mind... Eyes aren't necessarily good things, you know. If you are in a bad mood just seeing other people can make you angry and make you lose sleep. Or you can fall in love with others. Love is suffering, too, if you don't get what you want. Love and hate are both suffering, because of desire. Wanting is suffering, wanting not to have is suffering. Wanting to acquire things... even if you get them it's still suffering because you're afraid you'll lose them. There's only suffering. How are you going to live with that? You may have a large, luxurious house, but if your heart isn't good it never really works out as you expected.

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Therefore, you should all take a look at yourselves. Why were we born? Do we ever really attain anything in this life? In the countryside here people start planting rice right from childhood. When they reach seventeen or eighteen they rush off and get married, afraid they won't have enough time to make their fortunes. They start working from an early age thinking they'll get rich that way. They plant rice until they're seventy or eighty or even ninety years old. I ask them. "From the day you were born you've been working. Now it's almost time to go, what are you going to take with you?" They don't know what to say. All they can say is, "Beats me!" We have a saying in these parts, "Don't tarry picking berries along the way... before you know it, night falls." Just because of this "Beats me!" They're neither here nor there, content with just a "beats me"... sitting among the branches of the berry tree, gorging themselves with berries... "Beats me, beats me..."

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When you're still young you think that being single is not so good, you feel a bit lonely. So you find a partner to live with. Put two together and there's friction! Living alone is too quiet, but living with others there's friction.

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When children are small the parents think, "When they get bigger we'll be better off." They raise their children, three, four, or five of them, thinking that when the children are grown up their burden will be lighter. But when the children grow up they get even heavier. Like two pieces of wood, one big and one small. You throw away the small one and take the bigger one, thinking it will be lighter, but of course it's not. When children are small they don't bother you very much, just a ball of rice and a banana now and then. When they grow up they want a motorcycle or a car! Well, you love your children, you can't refuse. So you try to give them what they want. Problems... Sometimes the parents get into arguments over it..."Don't go and buy him a car, we haven't got enough money!" But when you love your children you've got to borrow the money from somewhere. Maybe the parents even have to go without to get the things their children want. Then there's education. "When they've finished their studies, we'll be right." There's no end to the studying! What are they going to finish? Only in the science of Buddhism is there a point of completion, all the other sciences just go round in circles. In the end it's real headache. If there's a house with four or five children in it the parents argue every day.

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The suffering that is waiting in the future we fail to see, we think it will never happen. When it happens, then we know. that kind of suffering, the suffering inherent in our bodies, is hard to foresee. When I was a child minding the buffaloes I'd take charcoal and rub it on my teeth to make them white. I'd go back home and look in the mirror and see them so nice and white... I was getting fooled by my own bones, that's all. When I reached fifty or sixty my teeth started to get loose. When the teeth start falling out it hurts so much, when you eat it feels as if you've been kicked in the mouth. It really hurts. I've been through this one already. So I just got the dentist to take them all out. Now I've got false teeth. My real teeth were giving me so much trouble I just had them all taken out, sixteen in one go. The dentist was reluctant to take out sixteen teeth at once, but I said to him, "Just take them out, I'll take the consequences." So he took them all out at once. Some were still good, too, at least five of them. Took them all out. But it was really touch and go. After having them out I couldn't eat any food for two or three days.

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Before, as a young child minding the buffaloes, I used to think that polishing the teeth was a great thing to do. I loved my teeth, I thought they were good things. But in the end they had to go. The pain almost killed me. I suffered from toothache for months, years. Sometimes both my gums were swollen at once.

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Some of you may get a chance to experience this for yourselves someday. If your teeth are still good and you're brushing them everyday to keep them nice and white... watch out! They may start playing tricks with you later on.

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Now I'm just letting you know about these things... the suffering that arises from within, that arises within our own bodies. There's nothing within the body you can depend on. It's not too bad when you're still young, but as you get older things begin to break down. Everything begins to fall apart. Conditions go their natural way. Whether we laugh or cry over them they just go on their way. It makes no difference how we live or die, makes no difference to them. And there's no knowledge or science which can prevent this natural course of things. You may get a dentist to look at your teeth, but even if he can fix them they still eventually go their natural way. Eventually even the dentist has the same trouble. Everything falls apart in the end.

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These are things which we should contemplate while we still have some vigor, we should practice while we're young. If you want to make merit then hurry up and do so, don't just leave it up to the oldies. Most people just wait until they get old before they will go to a monastery and try to practice Dhamma. Women and men say the same thing..."Wait till I get old first." I don't know why they say that, does an old person have much vigor? Let them try racing with a young person and see what the difference is. Why do they leave it till they get old? Just like they're never going to die. When they get to fifty or sixty years old or more..."Hey, Grandma! Let's go to the monastery!" "You go ahead, my ears aren't so good any more." You see what I mean? When her ears were good what was she listening to? "Beats me!"... just dallying with the berries. Finally when her ears are gone she goes to the temple. It's hopeless. She listens to the sermon but she hasn't got a clue what they're saying. People wait till they're all used up before they'll think of practicing the Dhamma.

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Today's talk may be useful for those of you who can understand it. These are things which you should begin to observe, they are our inheritance. They will gradually get heavier and heavier, a burden for each of us to bear. In the past my legs were strong, I could run. Now just walking around they feel heavy. Before, my legs carried me. Now, I have to carry them. When I was a child I'd see old people getting up from their seat..."Oh!" Getting up they groan, "Oh!" There's always this "Oh!" But they don't know what it is that makes them groan like that.

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Even when it gets to this extent people don't see the bane of the body. You never know when you're going to be parted from it. what's causing all the pain is simply conditions going about their natural way. People call it arthritis, rheumatism, gout and so on, the doctor prescribes medicines, but it never completely heals. In the end it falls apart, even the doctor! This is conditions faring along their natural course. This is their way, their nature.

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Now take a look at this. If you see it in advance you'll be better off, like seeing a poisonous snake on the path ahead of you. If you see it there you can get out of its way and not get bitten. If you don't see it you may keep on walking and step on it. And then it bites.

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If suffering arises people don't know what to do. Where to go to treat it? They want to avoid suffering, they want to be free of it but they don't know how to treat it when it arises. And they live on like this until they get old... and sick... and die...

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In olden times it was said that if someone was mortally ill one of the next of kin should whisper "Bud-dho, Bud-dho" in their ear. What are they going to do with Buddho? what good is Buddho going to be for them when they're almost on the funeral pyre? Why didn't they learn Buddho when they were young and healthy? Now with the breaths coming fitfully you go up and say, "Mother... Buddho, Buddho!" Why waste your time? You'll only confuse her, let her go peacefully.

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People don't know how to solve problems within their own hearts, they don't have a refuge. They get angry easily and have a lot of desires. Why is this? Because they have no refuge.

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When people are newly married they can get on together all right, but after age fifty or so they can't understand each other. Whatever the wife says the husband finds intolerable. Whatever the husband says the wife won't listen. They turn their backs on each other.

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Now I'm just talking because I've never had a family before. Why haven't I had a family? Just looking at this word "household" [4] I knew what it was all about. What is a "household"? This is a "hold": If somebody were to get some rope and tie us up while we were sitting here, what would that be like? That's called "being held." Whatever that's like, "being held" is like that. There is a circle of confinement. The man lives within his circle of confinement, and the woman lives within her circle of confinement.

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When I read this word "household"... this is a heavy one. This word is no trifling matter, it's a real killer. The word "hold" is a symbol of suffering. You can't go anywhere, you've got to stay within your circle of confinement.

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Now we come to the word "house." This means "that which hassles." Have you ever toasted chilies? The whole house chokes and sneezes. This word "household" spells confusion, it's not worth the trouble. Because of this word I was able to ordain and not disrobe. "Household" is frightening. You're stuck and can't go anywhere. Problems with the children, with money and all the rest. But where can you go? You're tied down. There are sons and daughters, arguments in profusion until your dying day, and there's nowhere else to go to no matter how much suffering it is. The tears pour out and they keep pouring. The tears will never be finished with his "household," you know. If there's no household you might be able to finish with the tears but not otherwise.

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Consider this matter. If you haven't come across it yet you may later on. Some people have experienced it already to a certain extent. Some are already at the end of their tether..."Will I stay or will I go?" At Wat Ba Pong there are about seventy or eighty huts (kuti). when they're almost full I tell the monk in charge to keep a few empty, just in case somebody has an argument with their spouse... Sure enough, in no long time a lady will arrive with her bags..."I'm fed up with the world, Luang Por." "Whoa! Don't say that. Those words are really heavy." Then the husband comes and says he's fed up too. After two or three days in the monastery their world-weariness disappears.

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They say they're fed up but they're just fooling themselves. When they go off to a kuti and sit in the quiet by themselves, after a while the thoughts come..."When's the wife going to come and ask me to go home?" They don't really know what's going on. What is this "world-weariness" of theirs? They get upset over something and come running to the monastery. At home everything looked wrong... the husband was wrong, the wife was wrong... after three days' quiet thinking..."Hmmm, the wife was right after all, it was I who was wrong." "Hubby was right, I shouldn't have got so upset." They change sides. This is how it is, that's why I don't take the world too seriously. I know its ins and outs already, that's why I've chosen to live as a monk.

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I would like to present today's talk to all of you for homework. Whether you're in the fields or working in the city, take these words and consider them... "Why was I born? What can I take with me?" Ask yourselves over and over. If you ask yourself these questions often you'll become wise. If you don't reflect on these things you will remain ignorant. Listening to today's talk, you may get some understanding, if not now, then maybe when you get home. Perhaps this evening. When you're listening to the talk everything is subdued, but maybe things are waiting for you in the car. When you get in the car it may get in with you. When you get home it may all become clear..."Oh, that's what Luang Por meant. I couldn't see it before."

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I think that's enough for today. If I talk too long this old body gets tired.

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A talk addressed to an aging lay disciple approaching her death

A talk addressed to an aging lay disciple approaching her death

Now determine in your mind to listen respectfully to the Dhamma. While I am speaking, be as attentive to my words as if it was the Lord Buddha himself sitting before you. Close your eyes and make yourself comfortable, composing your mind and making it one-pointed. Humbly allow the Triple Gem of wisdom, truth and purity to abide in your heart as a way of showing respect to the Fully Enlightened One.

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Today I have brought nothing of material substance to offer you, only the Dhamma, the teachings of the Lord Buddha. You should understand that even the Buddha himself, with his great store of accumulated virtue, could not avoid physical death. When he reached old age he ceded his body and let go of the heavy burden. Now you too must learn to be satisfied with the many years you've already depended on the body. You should feel that it's enough.

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Like household utensils that you've had for a long time — cups, saucers, plates and so on — when you first had them they were clean and shining, but now after using them for so long, they're starting to wear out. Some are already broken, some have disappeared, and those that are left are wearing out, they have no stable form. And it's their nature to be that way. Your body is the same... it's been continually changing from the day you were born, through childhood and youth, until now it's reached old age. You must accept this. The Buddha said that conditions, whether internal, bodily conditions or external conditions, are not self, their nature is to change. Contemplate this truth clearly.

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This very lump of flesh lying here in decline is reality. [5] The facts of this body are reality, they are the timeless teaching of the Lord Buddha. The Buddha taught us to contemplate this and come to terms with its nature. We must be able to be at peace with the body, no matter what state it is in. The Buddha taught that we should ensure that it's only the body that is locked up in jail and not the mind be imprisoned along with it. Now as your body begins to run down and wear out with age, don't resist, but also don't let your mind deteriorate along with it. Keep the mind separate. Give energy to the mind by realizing the truth of the way things are. The Lord Buddha taught that this is the nature of the body, it can't be any other way. Having been born it gets old and sick and then it dies. This is a great truth that you are presently witnessing. Look at the body with wisdom and realize this.

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If your house is flooded or burnt to the ground, whatever the threat to it, let it concern only the house. If there's a flood, don't let it flood your mind. If there's a fire, don't let it burn your heart. Let it be merely the house, that which is outside of you, that is flooded or burned. Now is the time to allow the mind to let go of attachments.

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You've been alive a long time now. Your eyes have seen any number of forms and colors, your ears have heard so many sounds, you've had any number of experiences. And that's all they were — experiences. You've eaten delicious foods, and all those goods tastes were just good tastes, nothing more. The bad tastes were just bad tastes, that's all. If the eye sees a beautiful form that's all it is... a beautiful form. An ugly form is just an ugly form. The ear hears an entrancing, melodious sound and it's nothing more than that. A grating, discordant sound is simply that.

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The Buddha said that rich or poor, young or old, human or animal, no being in this world can maintain itself in any single state for long. Everything experiences change and deprivation. this is a fact of life about which we can do nothing to remedy. But the Buddha said that what we can do is to contemplate the body and mind to see their impersonality, that neither of them is "me" nor "mine." They have only a provisional reality. It's like this house, it's only nominally yours. You couldn't take it with you anywhere. The same applies to your wealth, your possessions and your family — they're yours only in name. they don't really belong to you, they belong to nature.

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Now this truth doesn't apply to you alone, everyone is in the same boat — even the Lord Buddha and his enlightened disciples. They differed from us only in one respect, and that was their acceptance of the way things are. They saw that it could be no other way.

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So the Buddha taught us to probe and examine the body, from the soles of the feet up to the crown of the head, and then back down to the feet again. Just take a look at the body. What sort of things do you see? Is there anything intrinsically clean there? Can you find any abiding essence? This whole body is steadily degenerating. The Buddha taught us to see that it doesn't belong to us. It's natural for the body to be this way, because all conditioned phenomena are subject to change. How else would you have it? In fact there is nothing wrong with the way the body is. It's not the body that causes suffering, it's wrong thinking. When you see things in the wrong way, there's bound to be confusion.

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It's like the water of a river. It naturally flows downhill, it never flows uphill. That's it's nature. If a person was to go and stand on the river bank and want the water to flow back uphill, he would be foolish. Wherever he went his foolish thinking would allow him no peace of mind. He would suffer because of his wrong view, his thinking against the stream. If he had right view he would see that the water must inevitably flow downhill, and until he realized and accepted that fact he would be bewildered and frustrated.

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The river that must flow down the gradient is like your body. Having been young your body's become old and is meandering towards its death. Don't go wishing it were otherwise, it's not something you have the power to remedy. The Buddha told us to see the way things are and then let go of our clinging to them. Take this feeling of letting go as your refuge. Keep meditating even if you feel tired and exhausted. Let your mind be with the breath. Take a few deep breaths and then establish the attention on the breath, using the mantra word Bud-dho. Make this practice continual. The more exhausted you feel the more subtle and focused your concentration must be, so that you can cope with any painful sensations that arise. When you start to feel fatigued then bring all your thinking to a halt, let the mind gather itself together and then turn to knowing the breath. Just keep up the inner recitation, Bud-dho, Bud-dho.

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Let go of all externals. Don't go grasping at thoughts of your children and relatives, don't grasp at anything whatsoever. Let go. Let the mind unite in a single point and let that composed mind dwell with the breath. Let the breath be its sole object of knowledge. Concentrate until the mind becomes increasingly subtle, until feelings are insignificant and there is great inner clarity and wakefulness. Then any painful sensations that arise will gradually cease of their own accord.

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Finally you'll look on the breath as if it were some relatives come to visit you. When the relatives leave, you follow them out to see them off. You watch until they've walked up the drive and out of sight, and then you go back indoors. We watch the breath in the same way. If the breath is coarse we know that it's coarse, if it's subtle we know that it's subtle. As it becomes increasingly fine we keep following it, the same time awakening the mind. Eventually the breath disappears altogether and all that remains is that feeling of alertness. This is called meeting the Buddha. We have that clear, wakeful awareness called Bud-dho, the one who knows, the awakened one, the radiant one. This is meeting and dwelling with the Buddha, with knowledge and clarity. It was only the historical Buddha who passed away. The true Buddha, the Buddha that is clear, radiant knowing, can still be experienced and attained today. And if we do attain it, the heart is one.

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So let go, put everything down, everything except the knowing. Don't be fooled if visions or sounds arise in your mind during meditation. Lay them all down. Don't take hold of anything at all, just stay with this unified awareness. Don't worry about the past or the future, just be still and you will reach the place where there's no advancing, no retreating and no stopping, where there's nothing to grasp at or cling to. Why? Because there's no self, no "me" or "mine." It's all gone. The Buddha taught to empty yourself of everything in this way, not to carry anything around... to know, and having known, let go.

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Realizing the Dhamma, the path to freedom from the round of birth and death, is a task that we all have to do alone. So keep trying to let go and understand the teachings. Put effort into your contemplation. Don't worry about your family. At the moment they are as they are, in the future they will be like you. There's no-one in the world who can escape this fate. The Buddha taught to lay down those things that lack a real abiding essence. If you lay everything down you will see the real truth, if you don't, you won't. That's the way it is. And it's the same for everyone in the world. So don't grasp at anything.

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Even if you find yourself thinking, well that's all right too, as long as you think wisely. Don't think foolishly. If you think of your children, think of them with wisdom, not with foolishness. Whatever the mind turns to, think of it with wisdom, be aware of its nature. To know something with wisdom is to let it go and have no suffering over it. The mind is bright, joyful and at peace. It turns away from distractions and is undivided. Right now what you can look to for help and support is your breath.

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This is your own work, no-one else's. Leave others to do their own work. You have your own duty and responsibility, you don't have to take on those of your family. Don't take on anything else, let it all go. This letting go will make your mind calm. Your sole responsibility right now is to focus your mind and bring it to peace. Leave everything else to the others. Forms, sounds, odors, tastes... leave them to the others to attend to. Put everything behind you and do your own work, fulfill your own responsibility. Whatever arises in your mind, be it fear of pain, fear of death, anxiety about others or whatever, say to it, "Don't disturb me. You're no longer any concern of mine." Just keep this to yourself when you see those dhammas arise.

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What does the word dhamma refer to? Everything is a dhamma, there is nothing that is not a dhamma. And what about "world"? The world is the very mental state that is agitating you at the present moment. "What are they going to do? When I'm gone who will look after them? How will they manage?" This is all just the "world." Even the mere arising of a thought fearing death or pain is the world. Throw the world away! The world is the way it is. If you allow it to dominate your mind it becomes obscured and can't see itself. So whatever appears in the mind, just say, "This isn't my business. It's impermanent, unsatisfactory and not self."

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Thinking you'd like to go on living for a long time will make you suffer. But thinking you'd like to die right away or very quickly isn't right either. It's suffering, isn't it? Conditions don't belong to us, they follow their own natural laws. You can't do anything about the way the body is. You can beautify it a little, make it attractive and clean for a while, like the young girls who paint their lips and let their nails grow long, but when old age arrives, everybody's in the same boat. That's the way the body is, you can't make it any other way. What you can improve and beautify is the mind.

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Anyone can build a house of wood and bricks, but the Buddha taught that that sort of home is not our real home, it's only nominally ours. It's home in the world and it follows the ways of the world. Our real home is inner peace. An external, material home may well be pretty but it is not very peaceful. There's this worry and then that, this anxiety and then that. So we say it's not our real home, it's external to us. Sooner or later we'll have to give it up. it's not a place we can live in permanently because it doesn't truly belong to us, it belongs to the world. Our body is the same. We take it to be a self, to be "me" or "mine," but in fact it's not really so at all, it's another worldly home. Your body has followed its natural course from birth, until now it's old and sick, and you can't forbid it from doing that. That's the way it is. Wanting it to be any different would be as foolish as wanting a duck to be like a chicken. When you see that that's impossible — that a duck must be a duck and a chicken must be a chicken, and that the bodies have to get old and die — you will find courage and energy. However much you want the body to go on lasting, it won't do that.

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The Buddha said,

Anicca vata sankhara
Impermanent, alas, are all conditions

Uppada vaya dhammmino
Arising and passing away

Uppajjitva nirujjhan'ti
Having been born they all must cease

Tesam vupasamo sukho
The calming of conditions is true happiness [6]

The Buddha said,

Anicca vata sankhara
Impermanent, alas, are all conditions

Uppada vaya dhammmino
Arising and passing away

Uppajjitva nirujjhan'ti
Having been born they all must cease

Tesam vupasamo sukho
The calming of conditions is true happiness [6]

The word "sankhara" refers to this body and mind. Sankharas are impermanent and unstable. having come into being they disappear, having arisen they pass away, and yet everyone wants them to be permanent. This is foolishness. Look at the breath. Once it's gone in, it goes out, that's its nature, that's how it has to be. The inhalations and exhalations have to alternate, there must be change. Conditions exist through change, you can't prevent it. Just think, could you exhale without inhaling? Would it feel good? Or could you just inhale? We want things to be permanent but they can't be, it's impossible. Once the breath has come in, it must go out. When it's gone out it comes back in again, and that's natural, isn't it? Having been born we get old and then die, and that's totally natural and normal. It's because conditions have done their job, because the in breaths and out breaths have alternated in this way, that the human race is still here today.

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As soon as we are born we are dead. Our birth and our death are just one thing. It's like a tree: when there's a root there must be branches, when there are branches there must be a root. You can't have one without the other. It's a little funny to see how at death people are so grief stricken and distracted and at birth how happy and delighted. It's delusion, nobody has ever looked at this clearly. I think if you really want to cry it would be better to do so when someone's born. Birth is death, death is birth; the branch is the root, the root is the branch. If you must cry, cry at the root, cry at the birth. Look closely: if there was no birth there would be no death. Can you understand this?

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Don't worry about things too much, just think "this is the way things are." This is your work, your duty. Right now nobody can help you, there's nothing that your family and possessions can do for you. all that can help you now is clear awareness.

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So don't waver. Let go. Throw it all away.

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Even if you don't let go, everything is starting to leave you anyway. Can you see that, how all the different parts of your body are trying to slip away? Take your hair; when you were young it was thick and black. Now it's falling out. It's leaving. Your eyes used to be good and strong but now they're weak, your sight is unclear. When your organs have had enough they leave, this isn't their home. When you were a child your teeth were healthy and firm, now they're wobbly, or you've got false ones. Your eyes, ears, nose, tongue — everything is trying to leave because this isn't their home. You can't make a permanent home in conditions, you can only stay for a short time and then you have to go. It's like a tenant watching over his tiny little house with failing eyes. His teeth aren't so good, his eyes aren't so good, his body's not so healthy, everything is leaving.

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So you needn't worry about anything because this isn't your real home, it's only a temporary shelter. Having come into this world you should contemplate its nature. Everything there is is preparing to disappear. Look at your body. Is there anything there that's still in its original form? Is your skin as it used to be? Is your hair? They aren't the same, are they? Where has everything gone? This is nature, the way things are. When their time is up, conditions go their way. In this world there is nothing to rely on — it's an endless round of disturbance and trouble, pleasure and pain. There's no peace.

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When we have no real home we're like aimless travelers out on the road, going here and there, stopping for a while and then setting off again. Until we return to our real homes we feel uneasy, just like a villager who's left his village. Only when he gets home can he really relax and be at peace.

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Nowhere in the world is there any real peace to be found. The poor have no peace and neither do the rich; adults have no peace and neither do the highly educated. There's no peace anywhere, that's the nature of the world. Those who have few possessions suffer, and so do those who have many. Children, adults, old and young... everyone suffers. The suffering of being old, the suffering of being young, the suffering of being wealthy and the suffering of being poor... it's all nothing but suffering.

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When you've contemplated things in this way you'll see aniccam, impermanence, and dukkham, unsatisfactoriness. Why are things impermanent and unsatisfactory? Because they are anatta, not self.

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Both your body that is lying sick and in pain, and the mind that is aware of its sickness and pain, are called dhamma. That which is formless, the thoughts, feelings and perceptions, is called namadhamma. That which is racked with aches and pains is called rupadhamma. The material is dhamma and the immaterial is dhamma. So we live with dhammas, in dhamma, and we are dhamma. In truth there is no self to be found, there are only dhammas continually arising and passing away as is their nature. Every single moment we're undergoing birth and death. This is the way things are.

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When we think of the Lord Buddha, how truly he spoke, we feel how worthy he is of reverence and respect. Whenever we see the truth of something we see His teachings, even if we've never actually practiced the Dhamma. But even if we have a knowledge of the teachings, have studied and practiced them, as long as we still haven't seen the truth we are still homeless.

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So understand this point. All people, all creatures, are preparing to leave. When beings have lived an appropriate time they must go on their way. Rich, poor, young and old must all experience this change.

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When you realize that's the way the world is you'll feel that it's a wearisome place. When you see that there's nothing real or substantial you can rely on you'll feel wearied and disenchanted. Being disenchanted doesn't mean you are averse, the mind is clear. It sees that there's nothing to be done to remedy this state of affairs, it's just the way the world is. Knowing in this way you can let go of attachment, letting go with a mind that is neither happy nor sad, but at peace with conditions through seeing their changing nature with wisdom. Anicca vata sankhara — all conditions are impermanent.

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To put it simply, impermanence is the Buddha. If we truly see an impermanent condition we'll see that it's permanent. It's permanent in the sense that its subjection to change is unchanging. This is the permanence that living beings possess. There is continual transformation, from childhood through to old age, and that very impermanence, that propensity to change, is permanent and fixed. If you look at it like this your heart will be at ease. It's not just you who has to go through this, it's everyone.

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When you consider things in this way you'll see them as wearisome, and disenchantment will arise. Your delight in the world of sense pleasures will disappear. You'll see that if you have many possessions you have to leave a lot behind. If you have a few you leave few behind. Wealth is just wealth, long life is just long life... they're nothing special.

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What is important is that we should do as the Lord Buddha taught and build our own home, building it by the method that I've been explaining to you. Build your own home. Let go. Let go until the mind reaches the peace that is free from advancing, free from retreating and free from stopping still. Pleasure is not your home, pain is not your home. Pleasure and pain both decline and pass away.

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The Great Teacher saw that all conditions are impermanent and so He taught us to let go of our attachment to them. When we reach the end of our life we'll have no choice anyway, we won't be able to take anything with us. So wouldn't it be better to put things down before then? They're just a heavy burden to carry around, why not throw off that load now? Why bother to drag these things around? Let go, relax, and let your family look after you.

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Those who nurse the sick grow in goodness and virtue. The patient who is giving others that opportunity shouldn't make things difficult for them. If there's pain or some problem or other, let them know and keep the mind in a wholesome state. One who is nursing parents should fill his or her mind with warmth and kindness and not get caught up in aversion. This is the one time you can repay your debt to them. From your birth through your childhood, as you've grown up, you've been dependent on your parents. That you are here today is because your mother and father have helped you in so many ways. You owe them an incredible debt of gratitude.

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So today, all of you children and relatives gathered together here, observe how your mother has become your child. Before you were her children, now she has become yours. She has become older and older until she has become a child again. Her memory goes, her eyes don't see well and her ears aren't so good. Sometimes she garbles her words. Don't let it upset you. You who are nursing the sick must know how to go also. Don't hold onto things, just let her have her own way. When a young child is disobedient sometimes the parents let it have its own way just to keep the peace, just to make it happy. Now your mother is just like that child. Her memories and perceptions are confused. Sometimes she muddles up your names, or asks you to bring a cup when she wants a plate. It's normal, don't be upset by it.

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Let the patient bear in mind the kindness of those who nurse and patiently endure the painful feelings. Exert yourself mentally, don't let the mind become scattered and confused, and don't make things difficult for those looking after you. Let those who are nursing fill their minds with virtue and kindness. Don't be averse to the unattractive side of the job, cleaning up the mucous and phlegm, urine and excrement. Try your best. Everyone in the family give a hand.

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She is the only mother you have. She gave you life, she has been your teacher, your doctor and your nurse — she's been everything to you. That she has brought you up, shared her wealth with you and made you her heir is the great goodness of parents. That is why the Buddha taught the virtues of kataññu and katavedi, knowing our debt of gratitude and trying to repay it. These two dhamma are complimentary. If our parents are in need, unwell or in difficulty, then we do our best to help them. This is kataññu-katavedi, the virtue that sustains the world. It prevents families from breaking up, and makes them stable and harmonious.

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Today I have brought you the gift of Dhamma in this time of illness. I have no material things to offer you, there seem to be plenty of those in this house already. And so I give you the Dhamma, something which has lasting worth, something which you'll never be able to exhaust. Having received it you can pass it on to as many others as you like and it will never be depleted. That is the nature of Truth. I am happy to have been able to give you this gift of Dhamma and hope it will give you the strength to deal with your pain.

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[This talk was given at the Manjushri Institute at Cumbria, U.K., in 1977]

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Today I have been invited by the abbot to give you a teaching, so I ask you all to sit quietly and compose your minds. Due to the language barrier we must make use of a translator, so if you do not pay proper attention you may not understand.

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My stay here has been very pleasant. Both the Master and you, his followers, have been very kind, all friendly and smiling, as befits those who are practicing the true Dhamma. Your property, too, is very inspiring, but so big! I admire your dedication in renovating it to establish a place for practicing the Dhamma.

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Having been a teacher for many years now, I've been through my share of difficulties. At present there are altogether about forty branch monasteries [7] of my monastery, Wat Nong Ba Pong, but even these days I have followers who are hard to teach. Some know but don't bother to practice, some don't know and don't try to find out. I don't know what to do with them. Why do human beings have minds like this? Being ignorant is not so good, but even when I tell them, they still don't listen. I don't know what more I can do. People are so full of doubts in their practice, they're always doubting. They all want to go to nibbana, but they don't want to walk the path. It's baffling. When I tell them to meditate they're afraid, or if not afraid then just plain sleepy. Mostly they like to do the things I don't teach. When I met the Venerable Abbot here I asked him what his followers were like. He said they're the same. This is the pain of being a teacher.

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The teaching I will present to you today is a way to solve problems in the present moment, in this present life. Some people say that they have so much work to do they have no time to practice the Dhamma. "What can we do?" they ask. I ask them, "Don't you breathe while you're working?" "Yes, of course we breathe!" "So how come you have time to breathe when you're so busy?" They don't know what to answer. "If you simply have sati while working you will have plenty of time to practice."

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Practicing meditation is just like breathing. While working we breathe, while sleeping we breathe, while sitting down we breathe... Why do we have time to breathe? Because we see the importance of the breath, we can always find time to breathe. In the same way, if we see the importance of meditation practice we will find the time to practice.

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Have any of you ever suffered?... have you ever been happy?... Right here is the truth, this is where you must practice the Dhamma. Who is it who is happy? The mind is happy. who suffers? The mind suffers. Wherever these things arise, that's where they cease. Have you experienced happiness?... Have you experienced suffering?... this is our problem. If we know suffering, [8] the cause of suffering, the end of suffering and the way leading to the end of suffering we can solve the problem.

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There are two kinds of suffering: ordinary suffering and the extraordinary kind. Ordinary suffering is the suffering which is the inherent nature of conditions: standing is suffering, sitting is suffering, lying down is suffering. This is the suffering that is inherent in all conditioned phenomena. Even the Buddha experienced these things, he experienced comfort and pain, but he recognized them as conditions in nature. He knew how to overcome these ordinary, natural feelings of comfort and pain through understanding their true nature. Because he understood this "natural suffering" those feelings didn't upset him.

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The important kind of suffering is the second kind, the suffering that creeps in from the outside, the "extraordinary suffering." If we are sick we may have to get an injection from the doctor. When the needle pierces the skin there is some pain which is only natural. When the needle is withdrawn that pain disappears. This is like the ordinary kind of suffering, it's no problem, everybody experiences it. The extraordinary suffering is the suffering that arises from what we call upadana, grasping onto things. This is like having an injection with a syringe filled with poison. This is no longer an ordinary kind of pain, it is the pain which ends in death. This is similar to the suffering which arises from grasping.

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Wrong view, not knowing the impermanent nature of all conditioned things, is another kind of problem. Conditioned things are the realm of samsara. [9] Not wanting things to change — if we think like this we must suffer. When we think that the body is ourselves or belonging to us, we are afraid when we see it change. Consider the breath: once it comes in it must go out, having gone out it must come in again. This is its nature, this is how we manage to live. Things don't function in that way. This is how conditions are but we don't realize it.

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Suppose we lost something. if we thought that object was really ours, we would brood over it. If we couldn't see it as a conditioned thing faring according to the laws of nature we would experience suffering. But if you breathe in, can you live? Conditioned things must naturally change in this way. To see this is to see the Dhamma, to see aniccam, change. We live dependent on this change. When we know how things are then we can let go of them.

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The practice of Dhamma is to develop an understanding of the way of things so that suffering doesn't arise. If we think wrongly we are at odds with the world, at odds with the Dhamma and with the truth. Suppose you were sick and had to go into hospital. Most people think, "Please don't let me die, I want to get better." This is wrong thinking, it will lead to suffering. You have to think to yourself, "If I recover I recover, if I die I die." this is right thinking, because you can't ultimately control conditions. If you think like this, whether you die or recover, you can't go wrong, you don't have to worry. Wanting to get better at all costs and afraid of the thought of dying... this is the mind which doesn't understand conditions. You should think, "If I get better that's fine, if I don't get better that's fine." This way we can't go wrong, we don't have to be afraid or cry, because we have tuned ourselves in to the way things are.

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The Buddha saw clearly. His teaching is always relevant, never out-dated. It never changes. In the present day it's still the way they are, they haven't changed. By taking this teaching to heart we can gain the reward of peace and well-being.

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In the teachings there is the reflection of "not-self": "this is to listen to this kind of teaching because they are attached to the idea of self. This is the cause of suffering. You should take note of this.

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Today a woman asked about how to deal with anger. I told her that the next time she gets angry, to wind up her alarm clock and put it in front of her. Then to give herself two hours for the anger to go away. If it was really her anger she could probably tell it to go away like this: "In two hours be gone!" But it isn't really ours to command. Sometimes in two hours it's still not gone, at other times in one hour it's gone already. Holding onto anger as a personal possession will cause suffering. If it really belonged to us it would have to obey us. If it doesn't obey us that means it's only a deception. Don't fall for it. Whether the mind is happy or sad, don't fall for it. Whether the mind loves or hates, don't fall for it, it's all a deception.

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Have any of you ever been angry? When you are angry does it feel good or bad? If it feels bad then why don't you throw that feeling away, why bother to keep it? How can you say that you are wise and intelligent when you hold on to such things? Since the day you were born, how many times has the mind tricked you into anger? Some days the mind can even cause a whole family to quarrel, or cause you to cry all night. And yet we still continue to get angry, we still hold onto things and suffer. If you don't see suffering you will have to keep suffering indefinitely, with no chance for respite. The world of samsara is like this. If we know the way it is we can solve the problem.

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The Buddha's teaching states that there is no better means to overcome suffering than to see that "this is not my self," "this is not mine." This is the greatest method. But we don't usually pay attention to this. When suffering arises we simply cry over it without learning from it. Why is that so? We must take a good hard look at these things, to develop the Buddho, the one who knows.

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Take note, some of you may not be aware that this is Dhamma teaching. I'm going to give you some Dhamma that's outside the scriptures. Most people read the scriptures but don't see the Dhamma. Today I am going to give you a teaching that's outside the scriptures. Some people may miss the point or not understand it.

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Suppose two people are walking together and see a duck and a chicken. One of them says, "Why isn't that chicken like the duck, why isn't the duck like the chicken?" He wants the chicken to be a duck and the duck to be a chicken. It's impossible. If it's impossible, then even if that person were to wish for the duck to be a chicken and the chicken to be a duck for the rest of his life it would not come to pass, because the chicken is a chicken and the duck is a duck. As long as that person thought like that he would suffer. The other person might see that the chicken is a chicken and the duck is a duck, and that's all there is to it. There is no problem. He sees rightly. If you want the duck to be a chicken and the chicken to be a duck you are really going to suffer.

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In the same way, the law of aniccam states that all things are impermanent. If you want things to be permanent you're going to suffer. Whenever impermanence shows itself you're going to be disappointed. One who sees that things are naturally impermanent will be at ease, there will be no conflict. The one who wants things to be permanent is going to have conflict, maybe even losing sleep over it. This is to be ignorant of aniccam, impermanence, the teaching if the Buddha.

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If you want to know the Dhamma where should you look? You must look within the body and the mind. You won't find it in the shelves of a bookcase. To really see the Dhamma you have to look within your own body and mind. There are only these two things. The mind is not visible to the physical eye, it must be seen with the "mind's eye." Before the Dhamma can be realized you must know where to look. The Dhamma that is in the body must be seen in the body. And with what do we look at the body? We look at the body with the mind. You won't find the Dhamma looking anywhere else, because both happiness and suffering arise right here. Or have you seen happiness arising in the trees? Or from the rivers, or the weather? Happiness and suffering are feelings which arise in our own bodies and minds.

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Therefore the Buddha tells us to know the Dhamma right here. The Dhamma is right here, we must look right here. The Master may tell you to look at the Dhamma in the books, but if you think that this is where the Dhamma really is, you'll never see it. Having looked at the books you must reflect on those teachings inwardly. Then you can understand the Dhamma. Where does the real Dhamma exist? It exists right here in this body and mind of ours. This is the essence of contemplation practice.

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When we do this, wisdom will arise in our minds. When there is wisdom in our minds, then no matter where we look there is Dhamma, we will see aniccam, dukkham, and anatta at all times. Aniccam means transient. Dukkham — if we cling to the things that are transient we must suffer, because they are not us or ours (anatta). But we don't see this, we always see them as being our self and belonging to us.

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This means that you don't see the truth of convention. You should understand conventions. For example, all of us sitting here have names. Are our names born with us or are they assigned to us afterwards? Do you understand? This is convention. Is convention useful? Of course it's useful. For example, suppose there are four men, A, B, C, and D. They all must have their individual names for convenience in communicating and working together. If we wanted to speak to Mr. A we could call Mr. A and he would come, not the others. This is the convenience of convention. But when we look deeply into the matter we will see that really there isn't anybody there. We will see transcendence. There is only earth, water, wind and fire, the four elements. This is all there is to this body of ours.

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But we don't see it in this way because of the clinging power of Attavadupadana. [10] If we were to look clearly we would see that there isn't really much to what we call a person. The solid part is the earth element, the fluid part is the water element, the part which provides heat is called the fire element. When we break things down we see that there is only earth, water, wind and fire. Where is the person to be found? There isn't one.

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That's why the Buddha taught that there is no higher practice than to see that "this is not my self and does not belong to me" They are simply conventions. If we understand everything clearly in this way we will be at peace. If we realize in the present moment the truth of impermanence, that things are not our self or belonging to us, then when they disintegrate we are at peace with them, because they don't belong to anybody anyway. They are merely the elements of earth, water, wind and fire.

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It's difficult for people to see this, but even so it's not beyond our ability. If we can see this we will find contentment, we will not have so much anger, greed or delusion. There will always be Dhamma in our hearts. There will be no need for jealousy and spite, because everybody is simply earth, water, wind and fire. There's nothing more to them than this. When we accept this truth we will see the truth of the Buddha's teaching.

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If we could see the truth of the Buddha's teaching we wouldn't have to use up so many teachers! It wouldn't be necessary to listen to teachings everyday. When we understand then we simply do what's required of us. But what makes people so difficult to teach is that they don't accept the teaching and argue with the teachers and the teaching. In front of the teacher they behave a little better, but behind his back they become thieves! People are really difficult to teach. The people in Thailand are like this, that's why they have to have so many teachers.

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Be careful, if you're not careful you won't see the Dhamma. You must be circumspect, taking the teaching and considering it well. Is this flower pretty?... Do you see the ugliness within this flower?... For how many days will it be pretty?... What will it be like from now on?... Why does it change so?... In three or four days you have to take it and throw it away, right? It loses all its beauty. People are attached to beauty, attached to goodness. If anything is good they just fall for it completely. The Buddha tells us to look at pretty things as just pretty, we shouldn't become attached to them. If there is a pleasant feeling we shouldn't fall for it. Goodness is not a sure thing, beauty is not a sure thing. Nothing is certain. There is nothing in this world that is a certainty. This is the truth. The things that aren't true are the things that change, such as beauty. The only truth it has is in its constant changing. If we believe that things are beautiful, when their beauty fades our mind loses its beauty too. When things are no longer good our mind loses its goodness too. When they are destroyed or damaged we suffer because we have clung to them as being our own. The Buddha tells us to see that these things are simply constructs of nature. Beauty appears and in not many days it fades. To see this is to have wisdom.

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Therefore we should see impermanence. If we think something is pretty we should tell ourselves it isn't, if we think something is ugly we should tell ourselves it isn't. Try to see things in this way, constantly reflect in this way. We will see the truth within untrue things, see the certainty within the things that are uncertain.

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Today I have been explaining the way to understand suffering, what causes suffering, the cessation of suffering and the way leading to the cessation of suffering. When you know suffering you should throw it out. Knowing the cause of suffering you should throw it out. Practice to see the cessation of suffering. See aniccam, dukkham and anatta and suffering will cease.

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When suffering ceases where do we go? What are we practicing for? We are practicing to relinquish, not in order to gain anything. There was a woman this afternoon who told me that she is suffering. I asked her what she wants to be, and she said she wants to be enlightened. I said, "As long as you want to be enlightened you will never become enlightened. Don't want anything."

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When we know the truth of suffering we throw out suffering. When we know the cause of suffering then we don't create those causes, but instead practice to bring suffering to its cessation. The practice leading to the cessation of suffering is to see that "this is not a self," "this is not me or them." Seeing in this way enables suffering to cease. It's like reaching our destination and stopping. That's cessation. That's getting close to nibbana. To put it another way, going forward is suffering, retreating is suffering and stopping is suffering. Not going forward, not retreating and not stopping... is anything left? Body and mind cease here. This is the cessation of suffering. Hard to understand, isn't it? If we diligently and consistently study this teaching we will transcend things and reach understanding, there will be cessation. This is the ultimate teaching of the Buddha, it's the finishing point. The Buddha's teaching finishes at the point of total relinquishment.

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Today I offer this teaching to you all and to the Venerable Master also. If there is anything wrong in it I ask your forgiveness. But don't be in a hurry to judge whether it is right or wrong, just listen to it first. If I were to give you all a fruit and tell you it's delicious, you should take note of my words, but don't believe me offhand, because you haven't tasted it yet. The teaching I give you today is the same. If you want to know whether the "fruit" is sweet or sour you have to slice a piece off and taste it. Then you will know its sweetness or sourness. Then you could believe me, because then you'd have seen for yourself. So please don't throw this "fruit" away, keep it and taste it, know its taste for yourself.

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The Buddha didn't have a teacher, you know. An ascetic once asked him who his teacher was, and the Buddha answered that he didn't have one. [11] The ascetic just walked off shaking his head. The Buddha was being too honest. He was speaking to one who couldn't know or accept the truth. That's why I tell you not to believe me. The Buddha said that to simply believe others is foolish, because there is no clear knowing within. That's why the Buddha said "I have no teacher." This is the truth. But you should look at this is the right way. If you misunderstand it you won't respect your teacher. Don't go saying "I have no teacher." You must rely on your teacher to tell you what is right and wrong, and then you must practice accordingly.

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Today is a fortunate day for all of us. I have had a chance to meet with all of you and the venerable teacher. You wouldn't think that we could meet like this because we live so far apart. I think there must be some special reason that we have been able to meet in this way. The Buddha taught that everything that arises must have a cause. Don't forget this. There must be some cause. Perhaps in a previous existence we were brothers and sisters in the same family. It's possible. Another teacher didn't come, but I did. Why is that? Perhaps we are creating the causes in the present moment itself. This is also possible.

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I leave you all with this teaching. May you be diligent and arduous in the practice. There is nothing better than the practice of Dhamma, Dhamma is the supporter of the whole world. People are confused these days because they do not know the Dhamma. If we have the Dhamma with us we will be content. I am happy to have had this opportunity to help you and the venerable teacher in developing the practice of Dhamma. I leave you with my heartfelt good wishes. Tomorrow I will be leaving, I'm not sure where for. This is only natural. When there is coming there must be going, when there is going there must be coming. This is how the world is. We shouldn't be overjoyed or upset by the changes in the world. There is happiness and then there is suffering; there is suffering and then there is happiness; there is gain and then there is loss; there is loss and then there is gain. This is the way things are.

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In the Buddha's time there were disciples of the Buddha who didn't like him, because the Buddha exhorted them to be diligent, to be heedful. Those who were lazy were afraid of the Buddha and resented him. When he died, one group of disciples cried and were distressed that they would no longer have the Buddha to guide them. These ones were still not clever. Another group of disciples were pleased and relieved that they would no longer have the Buddha on their backs telling them what to do. A third group of disciples were equanimous. They reflected that what arises passes away as a natural consequence. There were these three groups. Which group do you identify with? Do you want to be one of the pleased ones or what? The group of disciples who cried when the Buddha passed away had not yet realized the Dhamma. The second group were those who resented the Buddha. He was always forbidding them from doing the things they wanted to do. They lived in fear of the Buddha's scorn and reprimands, so when he passed away they were relieved.

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These days things aren't much different. It's possible that the teacher here has some followers who are resentful towards him. They might not show it outwardly but it's there in the mind. It's normal for people who still have defilements to feel this way. Even the Buddha had people hating him. I myself have followers who resent me also. I tell them to give up evil actions but they cherish their evil actions. So they hate me. There are plenty like this. May all of you who are intelligent make yourselves firm in the practice of Dhamma.

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Seekers of goodness who have gathered here please listen in peace. Listening to the Dhamma in peace means to listen with a one-pointed mind, paying attention to what you hear and then letting go. Listening to the Dhamma is of great benefit. While listening to the Dhamma we are encouraged to firmly establish both body and mind in samadhi, because it is one kind of dhamma practice. In the time of the Buddha people listened to Dhamma talks intently, with a mind aspiring to real understanding, and some actually realized the Dhamma while listening.

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This place is well suited to meditation practice. Having stayed here a couple of nights I can see that it is an important place. On the external level it is already peaceful, all that remains is the internal level, your hearts and minds. So I ask all of you to make an effort to pay attention.

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Why have you gathered here to practice meditation? It's because your hearts and minds do not understand what should be understood. In other words, you don't truly know how things are, or what is what. You don't know what is wrong and what is right, what it is that brings you suffering and causes you to doubt. So first you have to make yourselves calm. The reason that you have come here to develop calm and restraint is that your hearts and minds are not at ease. Your minds are not calm, not restrained. They are swayed by doubting and agitation. This is why you have come here today and are now listening to the Dhamma.

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I would like you to concentrate and listen carefully to what I say, and I ask permission to speak frankly because that's how I am. Please understand that even if I do speak in a forceful manner, I am doing so out of good will. I ask your forgiveness if there is anything I say that upsets you, because the customs of Thailand and those of the West are not the same. Actually, speaking a little forcefully can be good because it helps to stir people up who might otherwise be sleepy or drowsy, and rather than rousing themselves to hear the Dhamma allow themselves to drift instead into complacency and as a result never understand anything.

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Although there may appear to be many ways to practice really there is only one. As with fruit trees, it is possible to get fruit quickly by planting a cutting, but the tree would not be resilient or long lasting. Another way is to cultivate a tree right from the seed, which produces a strong and resilient tree. Practice is the same.

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When I first began to practice I had problems understanding this. As long as I still didn't know what's what, sitting meditation was a real chore, even bringing me to tears on occasion. Sometimes I would be aiming too high, at others not high enough, never finding the point of balance. To practice in a way that's peaceful means to place the mind neither too high or too low, but at the point of balance.

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I can see that it's very confusing for you, coming from different places and having practiced in different ways with different teachers. Coming to practice here you must be plagued with all kinds of doubts. One teacher says you must practice in one way, another says you should practice another way. You wonder which method to use, unsure of the essence of the practice. The result is confusion. There are so many teachers and so many teachings that nobody knows how to harmonize their practice. As a result there is a lot of doubt and uncertainty.

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So you must try not to think too much. If you do think, then do so with awareness. But so far your thinking has been done with no awareness. First you must make your mind calm. Where there is knowing there is no need to think, awareness will arise in its place, and this will in turn become wisdom (pañña). But the ordinary kind of thinking is not wisdom, it is simply the aimless and unaware wandering of the mind, which inevitably results in agitation. This is not wisdom.

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At this stage you don't need to think. You've already done a great deal of thinking at home, haven't you? It just stirs up the heart. You must establish some awareness. Obsessive thinking can even bring you tears, just try it out. Getting lost in some train of thought won't lead you to the truth, it's not wisdom. The Buddha was a very wise person, he'd learned how to stop thinking. In the same way you are practicing here in order to stop thinking and thereby arrive at peace. If you are already calm it is not necessary to think, wisdom will arise in its place.

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To meditate you do not have to think much more than to resolve that right now is the time for training the mind and nothing else. Don't let the mind shoot off to the left or to the right, to the front or behind, above or below. Our only duty right now is to practice mindfulness of the breathing. Fix your attention at the head and move it down through the body to the tips of the feet, and then back up to the crown of the head. Pass your awareness down through the body, observing with wisdom. We do this to gain an initial understanding of the way the body is. Then begin the meditation, noting that at this time your sole duty is to observe the inhalations and exhalations. Don't force the breath to be any longer or shorter than normal, just allow it to continue easily. Don't put any pressure on the breath, rather let it flow evenly, letting go with each in-breath and out-breath.

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You must understand that you are letting go as you do this, but there should still be awareness. You must maintain this awareness, allowing the breath to enter and leave comfortably. There is no need to force the breath, just allow it to flow easily and naturally. Maintain the resolve that at this time you have no other duties or responsibilities. Thoughts about what will happen, what you will know or see during the meditation may arise from time to time, but once they arise just let them cease by themselves, don't be unduly concerned over them.

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During the meditation there is no need to pay attention to sense impressions. Whenever the mind is affected by sense impingement, wherever there is a feeling or sensation in the mind, just let it go. Whether those sensations are good or bad is unimportant. It is not necessary to make anything out of those sensations, just let them pass away and return your attention to the breath. Maintain the awareness of the breath entering and leaving. Don't create suffering over the breath being too long or too short, simply observe it without trying to control or suppress it in any way. In other words, don't attach. Allow the breath to continue as it is, and the mind will become calm. As you continue the mind will gradually lay things down and come to rest, the breath becoming lighter and lighter until it becomes so faint that it seems like it's not there at all. Both the body and the mind will feel light and energized. All that will remain will be a one-pointed knowing. You could say that the mind has changed and reached a state of calm.

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If the mind is agitated, set up mindfulness and inhale deeply till there is no space left to store any air, then release it all completely until none remains. Follow this with another deep inhalation until you are full, then release the air again. Do this two or three times, then re-establish concentration. The mind should be calmer. If any more sense impressions cause agitation in the mind, repeat the process on every occasion. Similarly with walking meditation. If while walking, the mind becomes agitated, stop still, calm the mind, re-establish the awareness with the meditation object and then continue walking. Sitting and walking meditation are in essence the same, differing only in terms of the physical posture used.

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Sometimes there may be doubt, so you must have sati, to be the one who knows, continually following and examining the agitated mind in whatever form it takes. This is to have sati. Sati watches over and takes care of the mind. You must maintain this knowing and not be careless or wander astray, no matter what condition the mind takes on.

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The trick is to have sati taking control and supervising the mind. Once the mind is unified with sati a new kind of awareness will emerge. The mind that has developed calm is held in check by that calm, just like a chicken held in a coop... the chicken is unable to wander outside, but it can still move around within the coop. Its walking to and fro doesn't get it into trouble because it is restrained by the coop. Likewise the awareness that takes place when the mind has sati and is calm does not cause trouble. None of the thinking or sensations that take place within the calm mind cause harm or disturbance.

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Some people don't want to experience any thoughts or feelings at all, but this is going too far. Feelings arise within the state of calm. The mind is both experiencing feelings and calm at the same time, without being disturbed. When there is calm like this there are no harmful consequences. Problems occur when the "chicken" gets out of the "coop." For instance, you may be watching the breath entering and leaving and then forget yourself, allowing the mind to wander away from the breath, back home, off to the shops or to any number of different places. Maybe even half an hour may pass before you suddenly realize you're supposed to be practicing meditation and reprimand yourself for your lack of sati. This is where you have to be really careful, because this is where the chicken gets out of the coop — the mind leaves its base of calm.

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You must take care to maintain the awareness with sati and try to pull the mind back. Although I use the words "pull the mind back," in fact the mind doesn't really go anywhere, only the object of awareness has changed. You must make the mind stay right here and now. As long as there is sati there will be presence of mind. It seems like you are pulling the mind back but really it hasn't gone anywhere, it has simply changed a little. It seems that the mind goes here and there, but in fact the change occurs right at the one spot. When sati is regained, in a flash you are back with the mind without it having to be brought from anywhere.

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When there is total knowing, a continuous and unbroken awareness at each and every moment, this is called presence of mind. If your attention drifts from the breath to other places then the knowing is broken. Whenever there is awareness of the breath the mind is there. With just the breath and this even and continuous awareness you have presence of mind.

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There must be both sati and sampajañña. Sati is recollection and sampajañña is self awareness. Right now you are clearly aware of the breath. This exercise of watching the breath helps sati and sampajañña develop together. They share the work. Having both sati and sampajañña is like having two workers to lift a heavy plank of wood. Suppose there are two people trying to lift some heavy planks, but the weight is so great, they have to strain so hard, that it's almost unendurable. Then another person, imbued with goodwill, sees them and rushes in to help. In the same way, when there is sati and sampajañña, then pañña (wisdom) will arise at the same place to help out. Then all three of them support each other.

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With pañña there will be an understanding of sense objects. For instance, during the meditation sense objects are experienced which give rise to feelings and moods. You may start to think of a friend, but then pañña should immediately counter with "It doesn't matter," "Stop" or "Forget it." Or if there are thoughts about where you will go tomorrow, then the response would be, "I'm not interested, I don't want to concern myself with such things." Maybe you start thinking about other people, then you should think, "No, I don't want to get involved." "Just let go," or "It's all uncertain and never a sure thing." This is how you should deal with things in meditation, recognizing them as "not sure, not sure," and maintaining this kind of awareness.

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You must give up all the thinking, the inner dialogue and the doubting. Don't get caught up in these things during the meditation. In the end all that will remain in the mind in its purest form are sati, sampajañña and pañña. whenever these things weaken doubts will arise, but try to abandon those doubts immediately, leaving only sati, sampajañña and pañña. Try to develop sati like this until it can be maintained at all times. Then you will understand sati, sampajañña and samadhi thoroughly.

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Focusing the attention at this point you will see sati, sampajañña, samadhi and pañña together. Whether you are attracted to or repelled by external sense objects, you will be able to tell yourself, "It's not sure." Either way they are just hindrances to be swept away till the mind is clean. all that should remain is sati, recollection; sampajañña, clear awareness; samadhi, the firm and unwavering mind; and pañña, or consummate wisdom. For the time being I will say just this much on the subject of meditation.

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Now about the tools or aids to meditation practice — there should be metta (goodwill) in your heart, in other words, the qualities of generosity, kindness and helpfulness. These should be maintained as the foundation for mental purity. For example, begin doing away with lobha, or selfishness, through giving. When people are selfish they aren't happy. Selfishness leads to a sense of discontent, and yet people tend to be very selfish without realizing how it affects them.

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You can experience this at any time, especially when you are hungry. Suppose you get some apples and you have the opportunity to share them with a friend; you think it over for a while, and, sure, the intention to give is there all right, but you want to give the smaller one. To give the big one would be... well, such a shame. It's hard to think straight. You tell them to go ahead and take one, but then you say, "Take this one!"... and give them the smaller apple! This is one form of selfishness that people usually don't notice. Have you ever been like this?

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You really have to go against the grain to give. Even though you may really only want to give the smaller apple, you must force yourself to give away the bigger one. Of course, once you have given it to your friend you feel good inside. Training the mind by going against the grain in this way requires self-discipline — you must know how to give and how to give up, not allowing selfishness to stick. Once you learn how to give, if you are still hesitating over which fruit to give, then while you are deliberating you will be troubled, and even if you give the bigger one, there will still be a sense of reluctance. But as soon as you firmly decide to give the bigger one the matter is over and done with. This is going against the grain in the right way.

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Doing this you win mastery over yourself. If you can't do it you will be a victim of yourself and continue to be selfish. All of us have been selfish in the past. This is a defilement which needs to be cut off. In the Pali scriptures, giving is called "dana," which means bringing happiness to others. It is one of those conditions which help to cleanse the mind from defilement. Reflect on this and develop it in your practice.

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You may think that practicing like this involves hounding yourself, but it doesn't really. Actually it's hounding craving and the defilements. If defilements arise within you, you have to do something to remedy them. Defilements are like a stray cat. If you give it as much food as it wants it will always be coming around looking for more food, but if you stop feeding it, after a couple of days it'll stop coming around. It's the same with the defilements, they won't come to disturb you, they'll leave your mind in peace. So rather than being afraid of defilement, make the defilements afraid of you. To make the defilements afraid of you, you must see the Dhamma within your minds.

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Where does the Dhamma arise? It arises with our knowing and understanding in this way. Everyone is able to know and understand the Dhamma. It's not something that has to be found in books, you don't have to do a lot of study to see it, just reflect right now and you can see what I am talking about. Everybody can see it because it exists right within our hearts. Everybody has defilements, don't they? If you are able to see them then you can understand. In the past you've looked after and pampered your defilements, but now you must know your defilements and not allow them to come and bother you.

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The next constituent of practice is moral restraint (sila). Sila watches over and nurtures the practice in the same way as parents look after their children. Maintaining moral restraint means not only to avoid harming others but also to help and encourage them. At the very least you should maintain the five precepts, which are:

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1. Not only to not kill or deliberately harm others, but to spread goodwill towards all beings.

2. To be honest, refraining from infringing on the rights of others, in other words, not stealing.

3. Knowing moderation in sexual relations: In the household life there exists the family structure, based around husband and wife. Know who your husband or wife is, know moderation, know the proper bounds of sexual activity. Some people don't know the limits. One husband or wife isn't enough, they have to have a second or third. The way I see it, you can't consume even one partner completely, so to have two or three is just plain indulgence. You must try to cleanse the mind and train it to know moderation. Knowing moderation is true purity, without it there are no limits to your behavior. When eating delicious food, don't dwell too much on how it tastes, think of your stomach and consider how much is appropriate to its needs. If you eat too much you get trouble, so you must know moderation. Moderation is the best way. Just one partner is enough, two or three is an indulgence and will only cause problems.

4. To be honest in speech — this is also a tool for eradicating defilements. You must be honest and straight, truthful and upright.

5. To refrain from taking intoxicants. You must know restraint and preferably give these things up altogether. People are already intoxicated enough with their families, relatives and friends, material possessions, wealth and all the rest of it. That's quite enough already without making things worse by taking intoxicants as well. These things just create darkness in the mind. those who take large amounts should try to gradually cut down and eventually give it up altogether. Maybe I should ask your forgiveness, but my speaking in this way is out of a concern for your benefit, so that you can understand that which is good. You need to know what is what. What are the things that are oppressing you in your everyday lives? What are the actions which cause this oppression? Good actions bring good results and bad actions bring bad results. These are the causes.

1. Not only to not kill or deliberately harm others, but to spread goodwill towards all beings.

2. To be honest, refraining from infringing on the rights of others, in other words, not stealing.

3. Knowing moderation in sexual relations: In the household life there exists the family structure, based around husband and wife. Know who your husband or wife is, know moderation, know the proper bounds of sexual activity. Some people don't know the limits. One husband or wife isn't enough, they have to have a second or third. The way I see it, you can't consume even one partner completely, so to have two or three is just plain indulgence. You must try to cleanse the mind and train it to know moderation. Knowing moderation is true purity, without it there are no limits to your behavior. When eating delicious food, don't dwell too much on how it tastes, think of your stomach and consider how much is appropriate to its needs. If you eat too much you get trouble, so you must know moderation. Moderation is the best way. Just one partner is enough, two or three is an indulgence and will only cause problems.

4. To be honest in speech — this is also a tool for eradicating defilements. You must be honest and straight, truthful and upright.

5. To refrain from taking intoxicants. You must know restraint and preferably give these things up altogether. People are already intoxicated enough with their families, relatives and friends, material possessions, wealth and all the rest of it. That's quite enough already without making things worse by taking intoxicants as well. These things just create darkness in the mind. those who take large amounts should try to gradually cut down and eventually give it up altogether. Maybe I should ask your forgiveness, but my speaking in this way is out of a concern for your benefit, so that you can understand that which is good. You need to know what is what. What are the things that are oppressing you in your everyday lives? What are the actions which cause this oppression? Good actions bring good results and bad actions bring bad results. These are the causes.

Once moral restraint is pure there will be a sense of honesty and kindness towards others. This will bring about contentment and freedom from worries and remorse. Remorse resulting from aggressive and hurtful behavior will not be there. This is form of happiness. It is almost like a heavenly state. There is comfort, you eat and sleep in comfort with the happiness arising from moral restraint. This is the result; maintaining moral restraint is the cause. This is a principle of Dhamma practice — refraining from bad actions so that goodness can arise. If moral restraint is maintained in this way, evil will disappear and good will arise in its place. This is the result of right practice.

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But this isn't the end of the story. Once people have attained some happiness they tend to be heedless and not go any further in the practice. They get stuck on happiness. They don't want to progress any further, they prefer the happiness of "heaven." It's comfortable but there's no real understanding. You must keep reflecting to avoid being deluded. Reflect again and again on the disadvantages of this happiness. It's transient, it doesn't last forever. Soon you are separated from it. It's not a sure thing, once happiness disappears then suffering arises in its place and the tears come again. Even heavenly beings end up crying and suffering.

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So the Lord Buddha taught us to reflect on the disadvantages, that there exists an unsatisfactory side to happiness. Usually when this kind of happiness is experienced there is no real understanding of it. The peace that is truly certain and lasting is covered over by this deceptive happiness. This happiness is not a certain or permanent kind of peace, but rather a form of defilement, a refined form of defilement to which we attach. Everybody likes to be happy. Happiness arises because of our liking for something. As soon as that liking changes to dislike, suffering arises. We must reflect on this happiness to see its uncertainty and limitation. Once things change suffering arises. This suffering is also uncertain, don't think that it is fixed or absolute. This kind of reflection is called Adinavakatha,. the reflection on the inadequacy and limitation of the conditioned world. This means to reflect on happiness rather than accepting it at face value. Seeing that it is uncertain, you shouldn't cling fast to it. You should take hold of it but then let it go, seeing both the benefit and the harm of happiness. To meditate skillfully you have to see the disadvantages inherent within happiness. Reflect in this way. When happiness arises, contemplate it thoroughly until the disadvantages become apparent.

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When you see that things are imperfect [12] your heart will come to understand the Nekkhammakatha, the reflection on renunciation. The mind will become disinterested and seek for a way out. Disinterest comes from having seen the way forms really are, the way tastes really are, the way love and hatred really are. By disinterest we mean that there is no longer the desire to cling to or attach to things. There is a withdrawal from clinging, to a point where you can abide comfortably, observing with an equanimity that is free of attachment. This is the peace that arises from practice.

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