r/thaiforest

> “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.
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> 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.
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> 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.
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> 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.
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> 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)

> “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)

^(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
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> “Then I came to pay my respects to you, Ajahn. I’ve reached the end of my understanding.
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> It’s not quite as people describe it—it happens differently.
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> 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?
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> Sometimes I turn back. Sometimes I try to walk forward again.
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> This happens while I’m in samādhi.
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> I reach that point, and everything comes to an end. There is nowhere else to go, so I come back again.
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> 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.
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> This has gone on for quite a long time.
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> What is it, Ajahn?”
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> Luang Pu Wang
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> “That is because it has reached its limit. It is the furthest extent of perception (saññā).
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> When it reaches that point, where could it possibly go? It simply remains there.
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> Stay with that very point.
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> If you remain there, perception will resolve itself. It will change naturally on its own. You don’t need to force anything.
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> Simply know: ‘This is how it is.’
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> When it is like this, notice the state of the mind. Know it exactly as it is.
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> Just keep knowing it.
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> Then, in time, it will change by itself.
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> It is like the difference between a child’s perceptions and an adult’s.
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> As a child, one delights in certain toys.
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> But when one grows up, those same toys no longer seem interesting. One naturally turns to something else.
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> The perception has changed.”
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> Ajahn Chah
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> “Ah… I understand.”
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> Luang Pu Wang
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> “Don’t talk too much about these things. There are many different experiences in meditation.
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> Just accept that all sorts of things can happen.
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> But whatever arises, don’t become doubtful about it.
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> When you simply know it like this, eventually it loses its value. Mental formations (saṅkhāras) have nowhere further to continue.
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> If you keep chasing after every experience, it’s like this:
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> You look at a duck, and it becomes a chicken.
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> Then you follow the chicken, and it becomes a dog.
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> You follow the dog, and it becomes a pig.
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> In the end, there is no end to the confusion.
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> Simply know it.
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> Keep your attention right there.
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> But don’t think, ‘This is the end.’
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> Don’t conclude that everything is finished, because more experiences will come.
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> Simply lay them down.
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> Know them inwardly, then let them go every time.
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> That way there is no danger.
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> Keep establishing mindfulness as your foundation.
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> Don’t run after these experiences.
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> Once this point is understood, the path continues naturally.
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> Later on, the same principle applies to past and future experiences as well.
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> Some experiences may be weaker, others stronger.
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> Some may seem wonderful or sublime.
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> Let them be whatever they are.
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> This is how they must be.
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> Understand this thoroughly.”
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> Ajahn Chah
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> “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.”
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> Luang Pu Wang
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> “That is due to past kamma.
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> Each of us must face our own conditions in the present.
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> When the mind gathers into deep concentration, many things come to contend for the throne.
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> What comes to challenge you isn’t only unpleasant things.
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> Beautiful and attractive things come as well.
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> They are all equally dangerous.
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> 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)