u/Bhante-K

> “When the energy of the mind is pacified, unified and grounded on the knowing, a firm faith and confidence in that knowing arises. There is sila — and it is the knowing that keeps sila, that cares for actions and speech. There is samadhi — and it is the knowing that is firm. There is pañña — and it is the knowing that has direct knowledge of the mass of physical and mental conditions. There is nothing that lies beyond the mind.
>
> This mind can both know truly and know deludedly. When we justly allow it to blindly follow forms, sounds, odors, flavors, tangible objects and ideas it is deceived day and night, from birth until old age, from old age until death. It can be fascinated by those things for innumerable lifetimes. When we come to meditate, we put effort into burning up the defilements in our hearts so that they diminish and finally come to an end. Thus our effort is concentrated on this mind. We keep reminding ourselves that apart from this knowing that is established in the present moment, everything — be it past or present, good or bad — is all impermanent. There is nothing lasting to be found in the world. Everything outside of this knowing is unsatisfactory and impersonal. Even the knowing itself is still not sure if the masses of defilement cram and encompass it. We must put effort into burning up the defilements right here. We must develop generosity, morality and meditation right here, here in the mind of present knowing. Be wary of the forms that come into our line of vision and the sounds that enter the ears — don't follow them. Odors that enter at the nose, flavors that pass by the tongue, sensations hot and cold, hard and soft — don't be deluded by them. Don't be misled by discursive thought. Don't be fooled by conditions.
>
> Why did the Buddha not want us to be deluded? Because he wanted us to know. By now all of us in the course of time have come to know all sorts of things. But what have we got from it? All we have got is old age and death. Death and then birth and then death and then birth over and over again. Can you see this? All human beings are born and then they die, just like a sound that having arisen disappears or a form once created comes to an end. Wherever there is arising there must be passing away. The Buddha taught us to know this truth. It is the knowledge taught by the Buddha and all his noble disciples. They all instruct us to know our minds, to be aware of ourselves, not to be intoxicated by mental states, thinking or craving.”

^(The Urgent Task, Luang Pu Sim Buddhacaro)^(, )
^(Photograph of the Emerald Buddha without its decoration, taken in 1932.)

> “King Beloved of the Gods Priyadarsin speaks thus. This rescript on morality was caused to be written by me (when I had been) anointed twenty-six years.
>
> (Happiness) in this (world) and in the other (world) is difficult to secure without great love of morality, careful examination, great obedience, great fear (of sin), (and) great energy.
>
> But indeed by my instruction this regard for morality and love of morality have been promoted day by day and will progress still (more).
>
> And my agents also, both the high ones and the low ones and those of middle rank, are conforming to and practising (morality), (and are thus) able to stir up fickle (persons).
>
> In the same way the Mahamatras of the borderers also (are acting). For (their) instruction (is) this, viz. to protect according to morality, to dispose according to morality, to cause pleasure according to morality, (and) to guard (their speech) according to morality.”

^(Major Pillar Edict 1 – Asoka’s principle of protection of the people.)
^(English translation Prakrit in Brahmi script.)
^(Translation by E. Hultzsch - 1857-1927 - Published in India in 1925. Inscriptions of Asoka p.119-. Public Domain.)

---

^(Website Source)^( Images: )^(Rock Edicts numbering I-X and XIV at Dhauli – Odisha.), ^( )^(Fragment of the Deli-Meerut pillar with part of the Edict I inscription, now on display in the British Museum, London.)

> “When taking birth in each and every lifetime, all the Buddhas would re-establish or continue anew with their aspiration for Buddhahood. They gave up all that is unskillful, bad or immoral. In each lifetime, they cleansed their hearts by performing only good deeds until finally making the heart pure.
>
> The arahant disciples also set their hearts upon building up the spiritual perfections in order to transcend dukkha (suffering, discontentment); namely, for the realization of Nibbāna. They had patience and endurance by not acting upon their kilesas, for doing anything immoral or unwholesome would be a cause for suffering both here in the present and also in the future. They accumulated only goodness by performing the meritorious acts of observing moral precepts, developing concentration and cultivating wisdom. As a result, their store of virtue and pāramī gradually grew until their hearts became strong and unshakeable. They had mindfulness and wisdom investigating, penetrating through to the truth regarding their body or personal condition, realizing that the bodies of all sentient beings are merely aggregates of earth, water, air and fire that come together only temporarily: once born, no-one can go beyond ageing; no-one can go beyond sickness, and so no-one can go beyond death. When there is birth, change then follows, until ultimately the body breaks apart.
>
> If we understand clearly that once having come into being, all natural conditions and phenomena will go through change until eventually disintegrating, and that the mind is unable to dictate that they be otherwise - stable or constant. As a consequence, we will make the effort to have sati-paññā, mindfulness and wisdom, seeing through things to what they truly are, not being heedless in one’s life but rather attempting to progressively build up and increase one’s spiritual perfections and virtue. Sati-paññā investigates any dukkha, or defilements, that are within one’s heart - these being born of delusion, with greed, anger, satisfaction and dissatisfaction as their outcome. One must recognize that all emotions of discontentment or unsatisfactoriness are unfavorable and so must seek out the path that avoids or subdues this dukkha, hence bringing an end to the greed, anger and delusion that are within one’s heart. > > We should all try, therefore, not to be negligent in our lives. Always have mindfulness and wisdom watching over and tending to the mind in each and every moment by striving to remove any kilesas and harmful thoughts from one’s mind. One’s thoughts do not arise from trees, houses, cars or one’s personal wealth. Rather, all thoughts, or dukkha, originate from within one’s mind. If we hold to incorrect or wrong views, our thinking will, as a result, be mistaken. If we do not have the sati-paññā to restrain our thoughts, we will speak or act in ways that are improper or harmful. > > We must have mindfulness guarding over the mind, for the mind is the kilesas’ place of birth. Patiently persevere with any unwholesome thoughts that arise by looking for skilful ways to reflect upon and discard - at that very moment - any greed, anger, satisfaction and dissatisfaction from one’s heart, not keeping or holding to such adverse mental states. One has to know how to let go of one’s attachment towards emotions and thoughts by not acting or speaking unskillfully. If we have mindfulness watching over the mind, staying in the present moment, we will be wise to any defiled emotions, recognizing that they are states of mind, naturally subject to arising and ceasing. >
> However, if one’s mindfulness and wisdom are lacking in strength, not having the energy or the wisdom to reflect upon one’s emotions or kilesas in order to remove them from the heart, we must then bring mindfulness to focus upon one’s meditation object so as to establish concentration, thus cutting any adverse emotions out from the heart. Constantly recollect the Lord Buddha, or his teachings, by reciting the meditation word ‘buddho, buddho, buddho...’ silently within your mind so as to give rise to samadhi, the peacefulness and coolness of mind.
>
> The mind will be still and concentrated - all thoughts, both good and bad, will be absent from the mind. Once the mind has firm, strong mindfulness, one will have the wisdom to continually reflect upon and abandon any kilesas from one’s heart. Even if the gross kilesas of greed and anger arise, mindfulness and wisdom will be abreast of them. When more moderate or subtle defilements arise, sati-paññā will gradually become wise to them by having the skilful means to see the emotions for what they truly are: impermanent and without any self entity, thus releasing one’s hold of them.
>
> We make an effort, therefore, to remain focused upon growing in goodness and virtue, along with building up the spiritual perfections. What is important is that we don’t go making any bad kamma by performing unwholesome or immoral deeds. We need to have patience and a commitment to following the teachings of the Lord Buddha by refraining from doing anything that is bad or immoral and by practicing only that which is good, for this is what cultivates one’s heart to go beyond all suffering, bringing true, genuine happiness”.

• ^(This is the Path)
• ^(Image copyright Abayagiri Monastery)

> “Why be mindful in your heart? Wherever you’re aware of Buddho, your awareness, establish mindfulness right there. Look right there. Listen right there. We want to hear what happiness is like. We want to see what happiness is like. So how about knowing yourself right there? Take your measure right there. Is your heart meritorious or the opposite? If it’s meritorious, what’s that like? Is your heart good or bad? What’s goodness like? When the heart is good, it’s good and peaceful—happy, at ease. Cool. Not hot and troubled. Not disturbed or in turmoil. Buddho: a cheerful heart. At ease. Buddho: The heart is bright. Buddho: The heart is clear—free from stress, free from harmfulness, free from danger, free from animosity, free from everything evil and vile, free from poverty, free from disease. Look at it.
>
> Your mind has quieted down. When it’s like this, it isn’t doing any bad kamma, so where will bad kamma come from? Your heart is clear and bright, and when the heart is clear and bright, you can see yourself, you can see others, you can see heavens, you can see hells, you can see merit, you can see evil. So look.
>
> What merit is like, I’ve already explained: The heart is happy. The heart is at ease. That’s merit. When you die, you’ll go to a place that’s happy and at ease. So understand this.”

^(Come and See, Luang Por Fun)

> “Our practice is like this. For instance, if out of all of us living here, practicing steadily, only ten of you practice well, then Wat Pah Pong will prosper. Just as in the villages: in the village of one hundred houses, even if there are only fifty good people that village will prosper. Actually to find even ten would be difficult. Or take a monastery like this one here: it is hard to find even five or six monks who have real commitment, who really do the practice.”

^(Source)

> “Whoever you ask will say that our nation is in turmoil. But where is the turmoil? Look right there. Wherever it’s in turmoil, solve the problem right there. That’s right. Solve it right there. We’ve all gathered here together—how many of us?—and yet when each person is quiet, there’s no problem. Everything is in good order. This is what merit and goodness are like. So understand this. Keep meditating often.”.

^(come and see)

> “Everything bad and worthless was gathered right there. But now that we gradually come to comprehend causes and effects, and to understand the Dhamma, the results have begun to appear. Where has our laziness gone? All that's left is diligence and persistence. We can contend with anything, heavy or light — we can contend with death — because we have begun seeing results. Even though we have been curing kilesa all along, the difference is that at one stage we don't see results, and at another we do — and persistence really arises.
>
> So. If things get heavy, we fight. We're disciples of the Tathāgata and so we have to follow in our Teacher's footsteps. Our Teacher met with difficulties, so his disciples will have to meet with difficulties. Our Teacher passed out two or three times. Is there anyone among us who has passed out from the effort of the practice? I don't see anyone who has. So why are we afraid of dying when we've never even passed out? How can we be so stubborn in our fear of death? The Lord Buddha lost consciousness three or four times. What do we have to say to that? When we lose consciousness, it's because we are falling asleep. Why aren't we afraid of dying then? So why are we afraid of dying when we practice meditation? Exactly what dies?
>
> When we have explored and seen the truth, we won't fear death — because nothing in the world dies. All there is, is the citta making its assumptions. It deceives itself — "I'm afraid of dying, I'm afraid of dying" — but when it knows the truth of everything of every sort, it's not afraid. It's not afraid of death. It's not afraid of birth — because it has nothing left to be born. So what is there to fear? Why bother with these empty, hollow fears? The citta is now released from birth, so why be afraid of birth? There are no more seeds for the birth of a body, a man, or a woman. There is nothing to fear, nothing to be brave about. The citta is even with itself — uniform, unchanging — not "even" in the ordinary sense of "coming out even." It's "even" in the sense of a citta that has reached sufficiency: "even" in its excellence.”

^(taken from )^("straight from the heart")

^(image from https://forestdhamma.org/about/ajaan-maha-boowa/)

> “The Four Satipatthāna are the same as our body and heart.
>
> Dhamma arises from the body and heart. The body and heart are Lokiya. The person who sees body/heart and all the conditions of the body/heart says, “What state are they in?”
>
> When our hearts stop concocting and are steadfast - not being perturbed by various conditions - they have reached “TADI” ^(*Equipoise, a neutral singularity.).
>
> They are then in their pristine state. Even though the body, by its nature, will be Lokiya - one is unable to change it - when Paññā (which is the affair of the heart) enters and investigates the body/heart together with its conditions, it sees clearly how all things exist in reality. This is the state that our hearts are in when they no longer imagine and concoct things.
>
> Pull out misunderstanding, make the Citta go beyond the body, destroy delusion and forsake the Lokiya body. The heart will then be bright - being above Lokiya - and on its own. Even though Satipatthāna is Lokuttara Dhamma, the Lord Buddha taught it to ordinary people. People who are both Lokiya in body and in heart. Someone who sees suffering, thus being tired of it and wishing to be free from it, practise and proceed until that wish is fulfilled!
>
> In short, this is a specific path that directs those who wish to be free from suffering.”

^(Flavour of Dhamma, )^)By Luang Pu Thate)

^(Translation by Steven Towler © 2022.)

> “If an evil thought arises abandon it. If goodness occurs develop it and here, the goodness we resolve to develop is exemplified by the mantra "Buddho." We develop it or concentrate on it internally so as to make the mind cool and happy. We prevent agitation and distress with the elements and aggregates, with the bodies and minds of other people. We don't allow them inside. When the mind is thus cool and at ease, it is said that "Buddho" is dwelling in the heart. In other words the knowing lies within.”

^(Simply So)

---

^(The Thai word shown in the image is “พุทโธ”, pronounced Buddho.)

> Saṁyutta Nikāya - Connected Discourses on the Unconditioned
>
> 43.4. Emptiness Concentration
>
> … “And what, bhikkhus, is the path leading to the unconditioned? The emptiness concentration, the signless concentration, the undirected concentration: this is called the path leading to the unconditioned….”

^(© Bhikkhu Bodhi, The Connected Discourses of the Buddha - Wisdom Publications, 2000)

>“Good actions bring good results, bad actions bring bad results. Don't expect the gods to do thing for you, or the angles and guardian deities to protect you, or the auspi- cious days to help you. These things aren't true. Don't believe in them. If you believe in them, you will suffer. You will always be waiting for the right day, the right month, the right year, the angles, or the guardian deities. You'll only suffer that way. Look into your own actions and speech, into your own kamma. Doing good, you inherit goodness, doing bad you inherit badness.”

^(No Ajahn Chah)

Daily Routine of Luang Por Mun

> “His daily life had a regular pattern that he tended to follow without fail wherever he stayed. Rising from his meditation seat early in the morning, he walked meditation outside his hut until it was time to go on almsround. After collecting alms food in the village and eating his morning meal, he again walked meditation until noon and then took a short rest. Once rested, he sat in meditation for awhile before continuing his walking meditation until four p.m. At four, he swept the open areas around his residence. When he finished, he bathed, and again practiced walking meditation for many hours. Upon leaving his meditation track, he entered his hut to do several hours of chanting. Following that, he again sat in meditation late into the night.
>
> Normally, he slept no more than four hours a night. On special occasions he went entirely without sleep, sitting in meditation until dawn.
>
> When he was young, he displayed a diligence in his practice that none of his contemporaries could match.”
>
> ^(Source: I found in my old notes, online I found a copy here. By Ãcariya Mahã Boowa Ñãõasampanno, ​Translated by Bhikkhu Dick Sïlaratano.)

---

The Buddha’s Daily Routine

I cant find the sources for this at the moment, so this is a generic post from buddhanet.net learning classes;

> “The Buddha’s daily routine was divided into five parts:
> 1. the morning session
> 2. the afternoon session
> 3. the first watch
> 4. the middle watch
> 5. the last watch >
> The Morning Session (4.00 a.m. to 12.00 noon)
> The Buddha would get up at 4.00 a.m. and as soon as he had had a wash would sit down to meditate for an hour. From 5.00 to 6.00 a.m. he would look around the world with his mental eye to see if anybody needed help. At 6.00 a.m. he would put on his robe and either go out and help the needy or beg for food. > > When on alms round the Buddha would go from house to house, eyes fixed to the ground, receiving in silence any food that was put into his bowl. Sometimes he would go begging with his disciples, who would walk behind him in single file. Often people would invite him to their houses for lunch and he would give a discourse to them and his followers. > > The Afternoon Session (12.00 noon to 6.00 p.m.) > > In the afternoon the monks would usually go to the Buddha to ask questions and be taught and advised. The Buddha would then retire to his room and look around the world with his mental eye to see if anyone was looking for his help. He would then go and meet people who were waiting for him. He would teach to them in such a way that everybody felt that the Buddha was teaching to each one of them separately, “giving joy to the wise, promoting the intelligence of the average people and dispelling the darkness of the dull-witted”. > > The First Watch (6.00 p.m. to 10.00 p.m.) > > During this time the followers would come again to the Buddha to either listen or ask questions to clarify their doubts. > > The Middle Watch (10.00 p.m. to 2.00 a.m.) > > During this period the devas would seize the opportunity to go to see the Buddha and learn the truth of life. The Buddha, on answering their questions, would complete the middle watch of the night. > > The Last Watch ( 2.00 a.m. to 4.00 a.m.) > > For the first hour the Buddha would walk up and down meditating and freeing himself from the discomfort of sitting all day. He then would sleep for an hour. Thus we can see the Buddha was busy the whole day. In fact he only slept one hour each day during this 45 years of teaching. During the early hours of the day he saw the whole universe, blessed it with his boundless love and brought happiness to millions.” >
> ^(https://www.buddhanet.net/e-learning/buddhism/lifebuddha/26lbud/)

> Question 11 How does Samādhi become deteriorated? How does Paññā become degenerated, so that the heart is darkened?
>
> Answer 11 If the heart or Samādhi or Paññā, any of these three undergoes deterioration, it means the rest does also suffer, because they are interrelated. In fact, the heart cannot suffer from deterioration: the heart is just the one who thinks, who

> ponders, and who feels. When we say that it deteriorates, we mean it is thinking of defiling matters, so that it becomes disheartened, arid, and uneasy. Here we say, the heart degenerates, or the Citta drops. You may coin a word or phrase in whichever way you like. However, the Citta still functions in its usual manner.
>
> If the Citta is firm and concentrates on one particular object (Ekaggatā), which is called Samādhi, the Citta then brightens and rejoices. When it turns to contemplate on anything, it is capable of seeing brilliantly, minutely, and clearly. This is what we call the arising of Paññā. In conclusion, we may say that when the Citta attains Samādhi upon being firm on one particular object of concentration, it is capable of further contemplation with uninhibition. This is to say the Citta, the Samādhi, and the Paññā are well developed, whereas the contrary will be considered a deterioration.
>
> If there is a question as to the cause of deterioration, the answer must be that deterioration is caused by slackness of attention. Having attained that state of Samādhi, one becomes imprudent, while at the same time, one is not yet proficient in the matter of Citta, Samādhi, and Paññā.

^(p 15,)^( Meditation in Words)^(, Phra Ajahn Thate Desaransi.)

> “Virtue, concentration, and wisdom together make up the Path. But this Path is not yet the true teaching, not what the teacher actually wanted, but merely the Path that will take you there. For example, say you traveled the road from Bangkok to Wat Pah Pong; the road was necessary for your journey, but you were seeking Wat Pah Pong the monastery, not the road. In the same way, we can say that virtue, concentration, and wisdom are outside the truth of the Buddha but are road that leads to this truth. When you have developed these three factors, the result is the most wonderful peace.”

---

^(108. No Ajahn Chah), ^(Source Image)

^(This is an important dialogue between Ajahn Chah Subhaddo and Luang Pu Wang. The conversation concerns experiences that arise in deep meditation. Very useful to bear in mind.)

---

The Teachings of Luang Pu Wang

> Ajahn Chah
>
> “Then I came to pay my respects to you, Ajahn. I’ve reached the end of my understanding.
>
> It’s not quite as people describe it—it happens differently.
>
> It’s as though I’m walking across a bridge that extends out over a river. I walk until I reach the end, and then I stop. There is nowhere further to go. What should I do then?
>
> Sometimes I turn back. Sometimes I try to walk forward again.
>
> This happens while I’m in samādhi.
>
> I reach that point, and everything comes to an end. There is nowhere else to go, so I come back again.
>
> If I try to focus further, I can’t proceed. Sometimes it’s as though something blocks the way—thud! There is simply nowhere to go.
>
> This has gone on for quite a long time.
>
> What is it, Ajahn?”
>
> Luang Pu Wang
>
> “That is because it has reached its limit. It is the furthest extent of perception (saññā).
>
> When it reaches that point, where could it possibly go? It simply remains there.
>
> Stay with that very point.
>
> If you remain there, perception will resolve itself. It will change naturally on its own. You don’t need to force anything.
>
> Simply know: ‘This is how it is.’
>
> When it is like this, notice the state of the mind. Know it exactly as it is.
>
> Just keep knowing it.
>
> Then, in time, it will change by itself.
>
> It is like the difference between a child’s perceptions and an adult’s.
>
> As a child, one delights in certain toys.
>
> But when one grows up, those same toys no longer seem interesting. One naturally turns to something else.
>
> The perception has changed.”
>
> Ajahn Chah
>
> “Ah… I understand.”
>
> Luang Pu Wang
>
> “Don’t talk too much about these things. There are many different experiences in meditation.
>
> Just accept that all sorts of things can happen.
>
> But whatever arises, don’t become doubtful about it.
>
> When you simply know it like this, eventually it loses its value. Mental formations (saṅkhāras) have nowhere further to continue.
>
> If you keep chasing after every experience, it’s like this:
>
> You look at a duck, and it becomes a chicken.
>
> Then you follow the chicken, and it becomes a dog.
>
> You follow the dog, and it becomes a pig.
>
> In the end, there is no end to the confusion.
>
> Simply know it.
>
> Keep your attention right there.
>
> But don’t think, ‘This is the end.’
>
> Don’t conclude that everything is finished, because more experiences will come.
>
> Simply lay them down.
>
> Know them inwardly, then let them go every time.
>
> That way there is no danger.
>
> Keep establishing mindfulness as your foundation.
>
> Don’t run after these experiences.
>
> Once this point is understood, the path continues naturally.
>
> Later on, the same principle applies to past and future experiences as well.
>
> Some experiences may be weaker, others stronger.
>
> Some may seem wonderful or sublime.
>
> Let them be whatever they are.
>
> This is how they must be.
>
> Understand this thoroughly.”
>
> Ajahn Chah
>
> “Why is it that some people don’t seem to experience any of this? They don’t appear to suffer any obstacles. Their body feels comfortable, their mind feels comfortable—nothing seems to hinder them.”
>
> Luang Pu Wang
>
> “That is due to past kamma.
>
> Each of us must face our own conditions in the present.
>
> When the mind gathers into deep concentration, many things come to contend for the throne.
>
> What comes to challenge you isn’t only unpleasant things.
>
> Beautiful and attractive things come as well.
>
> They are all equally dangerous.
>
> Don’t become attached to any of them.”

^(From Katanyutā - The 100th Anniversary of Phra Bodhiñāṇathera: Ajahn Chah Subhaddo, pp. 32–33. Shared with me from a layperson)

Instructions to the Meditator

> To develop mindfulness and gain insight-knowledge, the following points must be borne in mind: >
> 1. Recognize correctly all physical behavior as it arises.
> 2. Recognize correctly all mental behavior as it arises.
> 3. Recognize every feeling, pleasant, unpleasant, or indifferent, as it arises.
> 4. Know, with an analytical mind, every mental object as it arises.
>
> — Discourse on To Nibbana via the Noble Eightfold Path

Knowledge Deepens Through Practice

> If the Path is practiced to gain direct personal experience, it is usual that knowledge deepens as time goes on.
>
> — Discourse on The Wheel of Dhamma

---

^(Source)

^(This book may be a good read for some, if I remember correctly, Bhikkhu Ariyesako lived some years with Luang Por Tui. Much metta to all.)

> Preface
>
> Buddhist friends in Malaysia asked me to explain something about the Vinaya rules that guide the Buddhist monk's life — in particular about monks or bhikkhus of the Theravaada lineage. We monks already have several learned texts in English to help us so a simplified 'lay person's guide' now seems in order. (This work therefore deals specifically with men. As Buddhist female renunciants (nuns) find their place, they will be in the best position to explain their own rules.)
>
> My aim has been to illustrate those of the monk's rules that also affect the lay person in some way. At first it was going to deal only with a few questions but it has grown with people's suggestions into a more thorough work of reference. (It was originally circulated as a computer printout, and its positive reception encouraged this complete reworking and revision, incorporating many of the suggestions sent to me.) Even so, the best introduction remains a good practicing bhikkhu who shows that amid the myriad things of the material world, living the simple life is possible with care — hence the many rules — much as in the Buddha's time.
>
> The original Beginner's Questions section has been kept (with some revision) and moved to the front as a brief overview of the sort of questions covered in the book. It refers to later explanations for more detail, which can be found not only in the main text but in the End Notes, Footnotes, Glossary and Appendices.
>
> I also have tried to include broader explanations in the main text so that while the actual rule is faithfully reproduced — including some translation variations — the different ways in which monks actually put it into practice are also covered. Although one might think one knows all about 'one's bhikkhus,' on going elsewhere things are never quite the same, and sometimes in quite startling ways.
>
> Bhikkhus do sometimes follow the rules in different ways according to their particular traditions, and these pages may help to explain the whys and wherefores of their practice. My own perspective comes from twenty years as a bhikkhu in the forest monasteries of Thailand (and now more than five years in the 'West') so I am very aware that this guide needs more information from the traditions in other countries.
>
> As you read through this book, it will become plain how much I have relied on other people and authorities. I wish especially to mention my gratitude to Venerable Thanissaro Bhikkhu for his great contribution through his commentary on the bhikkhus' rules, The Buddhist Monastic Code; to Venerable Thiradhammo Bhikkhu for his manuscript of The Heritage of the Sangha; to Venerable Brahmavangso Bhikkhu for permission to quote from his Vinaya Notes; and to the Mahamakut Foundation in Bangkok for the works on the monk's rules that they publish.
>
> Lay people in half a dozen countries helped with advice and suggestions, and my thanks and appreciation go to all of them. I was very pleasantly surprised that they found our rules so fascinating and were willing to give so much of their time to going through the original manuscript with such care and interest. Yet on reflection, they are right to feel part of the Dhamma-Vinaya, as the Lord Buddha said:
>
> > "Bhikkhus, I praise right practice in both, whether householder or home-leaver.
> >
> > "Householder, bhikkhus, and home-leaver, if rightly practiced, by reason of their right practice, are accomplishing the true way, the wholesome Dhamma."
> >
> > HS ch.4 (A.I,69; M.II,197)
> > Please remember that tolerance is always important even if one decides to give active support to only one group of monks. The following pages are offered solely to shed the light of understanding, so they should not be used to create heat and friction through criticizing other people's behavior. This is the essence of the Buddha's Teaching. A big heavy law book only too easily can be thrown at others, so this guide will try to stay light and non-judgemental. This gives opportunity for broad-mindedness and flexibility, so that we can include different interpretations. Thereby one may come better to appreciate and support the monastic community of one's choice. > > Finally, I hope that the same tolerance will be given to any faults and omissions found in this book. Not being enlightened or a scholar, I can only offer a gathering of other people's work and hope that the way I have put it all together does not intrude my own views and opinions too much. (Paragraphs containing more general or personal opinions are often marked with ◊.) Therefore, any suggestions for improvement offered in Dhamma are always welcome. > Bhikkhu Ariyesako > August 1998

Introduction Verse

> Discipline is for the sake of restraint,
> restraint for the sake of freedom from remorse,
> freedom from remorse for the sake of joy,
> joy for the sake of rapture,
> rapture for the sake of tranquillity,
> tranquillity for the sake of pleasure,
> pleasure for the sake of concentration,
> concentration for the sake of knowledge
> and vision of things as they are,
> knowledge and vision of things as they are
> for the sake of disenchantment,
> disenchantment for the sake of release,
> release for the sake of knowledge and vision of release,
> knowledge and vision of release
> for the sake of total unbinding without clinging.
> — Parivaara.XII.2 (BMC p.1)

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Here is two versions of the same text:

The Bhikkhus' Rules, A Guide for Laypeople, compiled and explained by, Bhikkhu Ariyesako © 1999 , 1998