Ajaan Funn taught her to meditate, something she had never done before.

It so happened that she was afraid of ghosts. Wherever she went, she was afraid of ghosts, and so she never went anywhere alone. Especially at night, she was really afraid. When Ajaan Funn taught her to meditate, she didn’t want to, because she was afraid that she’d see a corpse or a ghost. On the following days, Ajaan Funn asked her how her meditation was going, and she couldn’t answer him because she hadn’t meditated. After a while she began to feel embarrassed: “He keeps teaching me to meditate, and yet all I do is hold on to my fear of ghosts.” She decided, “Whatever may happen, I’m going to meditate.” So she started to meditate.

When the mind is at peace in this way, it doesn’t want anything else. All it wants is peace, and that’s enough.

At first she simply focused on repeating the word buddho as she watched her breath come in and out. As her mind began to relax, it began to drift a bit and a vision arose: She saw a corpse lying stretched out in front of her. When she saw the corpse, she began to feel afraid. Then the corpse moved in so that it was lying on her lap. With the corpse on her lap, she couldn’t get up to run away. That’s when she remembered her buddho. She wanted buddho to come and help her. So she kept thinking, buddho, buddho, more and more intensely. As she was doing this, one part of her mind was afraid, the other part kept recollecting buddho, buddho, until the corpse disappeared from her lap and turned into herself. That was when she had a vision of her chest bursting wide open. Her heart was bright, very bright. In the brightness of her heart she could see all kinds of things. She could see what other people were thinking, what animals were thinking. She knew all kinds of things and felt really amazed. From that point on her fear of ghosts disappeared. Her heart grew peaceful and at ease.

The next day she went to see Ajaan Funn. Ajaan Funn was sick with a fever, but he forced himself to get up to greet her and give her a dhamma talk, as he had on previous days, just as if he wasn’t sick at all. After the talk, she immediately said to him, “Than Ajaan, your heart isn’t bright and blooming at all. It looks withered and dry. You must be very sick.” Ajaan Funn was surprised: “How does she know the state of my mind?” But he had noticed that her manner was different from what it had been on previous days. She was very composed and polite. She had bowed down very politely, her words had been gentle and very respectful. When she commented on his heart that way, he wondered: “Does she really know the state of my mind?” So when she returned to the village, he forced himself to sit and meditate to the point where the fever broke and went away. His heart grew peaceful, bright, and at ease. The next day, when the time came that the woman would come, he decided to play sick in order to test her. When she arrived, he didn’t get up to greet her and stayed lying down as if he were sick. After she bowed down, she sat to meditate for a moment, and then said, “Why, your lotus”—meaning his heart—your lotus is really blooming!” That was when Ajaan Funn realized that she was really meditating well.

From that point on, she could come in the evening without the slightest fear of ghosts or spirits. And she continued to meditate well. Her mind never deteriorated. To tell the truth, she had never studied in school and didn’t know much of the dhamma, but because of her respect for Ajaan Funn, when he taught her to meditate, she followed his instructions. Whether it was because of her past merit or what, I don’t know, but she gained peace of mind, developed her discernment, and was able to know her own heart and the hearts of other people.

Those of you who have come here to meditate: Don’t underestimate yourselves, thinking that you won’t gain anything or come to any insights. Don’t be so sure! If you keep up your efforts and practice correctly, it might very well happen that you’ll gain insight.

If things come together properly, the day will come when you know, when you see the dhamma. It could very well happen.

So keep up your efforts. After the retreat is over, when you go back home, keep using your mindfulness to keep watch over yourself. In your comings and goings, keep training your mindfulness as you do while you’re here, as a means of maintaining the state of your mind through practicing restraint of the senses. This will develop your mindfulness and give it power. That way, you’ll find that things go more smoothly when the time comes to train the mind to be still.

The article was excerpted and adapted from Fistful of Sand, by Ajaan Suwat Suvaco, translated from Thai by Thanissaro Bhikkhu.
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Thanissaro Bhikkhu is an American Theravada Buddhist monk trained in the Thai Forest Tradition. He currently serves as abbot of the Metta Forest Monastery in San Diego County, California and is a frequent contributor to Tricycle. His latest book is Good Heart, Good Mind: The Practice of the Ten Perfections. Thanissaro Bhikkhu’s talks, writings, and translations are all freely available at his website, www.dhammatalks.org

Phra Ajaan Suwat Suvaco (1919–2001) was an abbot in the Thai Forest Tradition. In the 1980s, he came to the United States, where he established his four monasteries: one near Seattle, Washington; two near Los Angeles; and one in the hills of San Diego County (Metta Forest Monastery).
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Dhammapada, beloved and favorite teachings of the Buddha channel:

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===

Dhammapada Verses 351 and 352
Mara Vatthu

Nitthangato asantasi
vitatanho anangano
acchindi bhavasallani
antimoyam samussayo.

Vitatanho anadano
niruttipadakovido1
akkharanam sannipatam
janna pubbaparani ca
sa ve "antimasariro
mahpanno mahapuriso" ti vuccati.

Verse 351: He who has attained arahatship is free from fear, free from craving, and free from moral defilements. He has cut off the thorns of existence (such as lust). This is the last existence2 (for him).

Verse 352: He who is free from craving and from attachment, who is skilled in the knowledge of the significance of terms, who knows the grouping of letters and their sequence is indeed called "one who has lived his last, a man of great wisdom, a great man."

1. niruttipadakovido: skilled in niruttipatisambhida i.e., skilled in the knowledge of words.

2. lit., body.

The Story of Mara

While residing at the Jetavana monastery, the Buddha uttered Verses (351) and (352) of this book, with reference to Mara who had come to frighten Samanera Rahula, son of Gotama Buddha.

On one occasion, a large number of bhikkhus arrived at the Jetavana monastery. To put up the guest bhikkhus, Samanera Rahula had to go and sleep near the door, just outside the chamber of the Buddha. Mara, wanting to annoy the Buddha through his son, took the form of an elephant and encircling the head of the samanera with his trunk made an alarming noise hoping to frighten him. But Rahula was unmoved. The Buddha, from his chamber, knew what was happening, and said, "O wicked Mara! Even a thousand such as you would not be able to frighten my son. My son has no fear, he is free from craving, he is vigilant, he is wise."

Then the Buddha spoke in verse as follows:

Verse 351: He who has attained arahatship is free from fear, free from craving, and free from moral defilements. He has cut off the thorns of existence (such as lust). This is the last existence (for him).


Verse 352: He who is free from craving and from attachment, who is skilled in the knowledge of the significance of terms, who knows the grouping of letters and their sequence is indeed called "one who has lived his last, a man of great wisdom, a great man."

Hearing the above words, Mara realized that the Buddha knew about his tricks and instantly disappeared.


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Words of the Buddha channel:

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Ulun Danu Beratan water temple, Lake Beratan, Bedugul highlands, North Bali, Indonesia.

The Kandy Esala Perahera (the Sri Dalada Perahara procession of Kandy) or The Festival of the Tooth is a historical procession held annually to pay homage to the Sacred Tooth Relic of Buddha housed at the Sri Dalada Maligawa in Kandy. The festival ends with the traditional Diya-kepeema ritual, a water cutting ceremony which is held at the Mahaweli River at Getambe, Kandy.

Dragon Temple, Amphoe Sam Phran, Nakhon Pathom province, Thailand. The dragon's body is the stairs leading to the main Buddhist temple on top of the building.

Free Buddha Dharma ebook

Jataka Tales of the Buddha: Part IV and V
By Ken & Visakha Kawasaki
Free download available:

https://www.accesstoinsight.org/lib/authors/kawasaki/bl144.pdf

https://www.accesstoinsight.org/lib/authors/kawasaki/bl158.pdf
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Dhammapada Verse 353
Upakajivaka Vatthu

Sabbabhibhu sabbaviduhamasmi
sabbesu dhammesu anupalitto
sabbanjaho tanhakkhaye vimutto
sayam abhinnaya kamuddiseyyam.

Verse 353: I have overcome all, I know all, I am detached from all, I have given up all; I am liberated from moral defilements having eradicated craving, (i.e., I have attained arahatship). Having comprehended the Four Noble Truths by myself, whom should I point out as my teacher?

The Story of Upaka

The Buddha uttered Verse (353) of this book, in answer to the question put up by Upaka, a non-Buddhist ascetic, while the Buddha was on his way to the Deer Park (Migadaya) where the Group of Five Bhikkhus (Panca Vaggis) were staying. The Buddha was going there to expound the Dhamma cakkappavattana Sutta to the Panca Vaggis, his old associates, viz., Kondanna, Bhaddiya, Vappa, Assaji, and Mahanama. When Upaka saw Gotama Buddha, he was very much impressed by the radiant countenance of the Buddha and so said to him, "Friend, you look so serene and pure; may I know who your teacher is?" To him, the Buddha replied that he had no teacher.

Then the Buddha spoke in verse as follows:
Verse 353: I have overcome all, I know all, I am detached from all, I have given up all; I am liberated from moral defilements having eradicated craving, (i.e., I have attained arahatship). Having comprehended the Four Noble Truths by myself, whom should I point out as my teacher?

At the end of the discourse Upaka expressed neither approval nor disapproval but just nodded a few times and went on his way.


===
Dhammapada, beloved and favorite teachings of the Buddha channel:

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Arhat Sivali, the Arahant of wealth and prosperity

17. Rakkhantā sīla tejena
Dhanavanto yasassino
Evaṃ tejānu-bhāvena
Sadā rakkhatu Sīvali

Through the power of his moral strength and great merit of generosity, may Arahant Sīvali
who is affluent and glorious, protect us always.

18. Kappaṭṭhāyiti Buddhassa
Bodhimūle nisīdiya
Mārasenappamaddanto
Sadā rakkhatu Sīvali

This way the Buddha, seated at the foot of the Bodhi Tree, vanquished death (Mara) will
remain for an aeon. May Arahant Sīvali protect us.

Sivali paritta

Dhammapada Verse 354
Sakkapanha Vatthu

Sabbadanam dhammadanam jinati
sabbarasam dhammaraso jinati
sabbaratim dhammarati jinati
tanhakkhayo sabbadukkham jinati.

Verse 354: The gift of the Dhamma excels all gifts; the taste of the Dhamma excels all tastes; delight in the Dhamma excels all delights. The eradication of Craving (i.e., attainment of arahatship) overcomes all ills (samsara dukkha).

The Story of the Questions Raised by Sakka

While residing at the Jetavana monastery, the Buddha uttered Verse (354) of this book, with reference to four questions raised by Sakka, king of the devas.

On one occasion, at a meeting of the devas in the Tavatimsa realm, four questions were raised, but the devas failed to get the correct answers. Eventually, Sakka took these devas to the Buddha at the Jetavana monastery. After explaining their difficulty, Sakka presented the following four questions:

(a) Among gifts, which is the best?

(b) Among tastes, which is the best?

(c) Among delights, which is the best?

(d) Why is the eradication of craving said to be the most excellent?

To these questions, the Buddha replied, "Oh Sakka, the Dhamma is the noblest of all gifts, the best of all tastes and the best of all delights. Eradication of Craving leads to the attainment of arahatship and is, therefore, the greatest of all conquests."

Then the Buddha spoke in verse as follows:
Verse 354: The gift of tile Dhamma excels all gifts; the taste of the Dhamma excels all tastes; delight in the Dhamma excels all delights. The eradication of Craving (i.e., attainment of arahatship) overcomes all ills (samsara dukkha).

At the end of the discourse, Sakka said to the Buddha, "Venerable Sir, if the gift of the Dhamma excels all gifts why are we not invited to share the merit whenever gifts of the Dhamma are made? Venerable Sir! I pray that, from now on, we may be given a share in the merit of good deeds". Then the Buddha asked all the bhikkhus to assemble and exhorted them to share the merit of all their good deeds with all beings.

Since then, it has become a custom to invite all beings from the thirty-one realms (bhumis) to come and share merit whenever a good deed is done.


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Ajahn Chah, Buddhist teacher of Thai forest meditation of Theravada Buddhism channel:


https://news.1rj.ru/str/ajahnchah_buddhism
===

Big Buddha Bangkok

Free Buddha Dharma ebook

Satipatthana, The Direct Path To Realization
By Ven. Analayo

My exposition follows the sequence of the passages in the Maha Satipatthana Sutta closely as possible. At the same time, however, my treatment is not restricted to simple comments, but allows for minor digressions in order to explore relevant points and to provide a background for better understanding the section under discussion.

The first chapter deals with general aspects and terminology in relation to satipatthana. The next three chapters are concerned with the second paragraph of the Satipatthana Sutta, the "definition", especially with the implications of sati and the role of concentration. In the fifth chapter I turn to a set of general instructions repeated throughout the discourse after each meditation exercise, the "refrain". With the sixth chapter I begin to examine the actual exercises of the "direct path" of mindfulness meditation, concerned with contemplating the body, feelings, mind, and dhammas. At the end of this examination of the individual meditation practices I turn to the final paragraph ofthe discourse and to the implications of Nibbana. By way of conclusion, I try to highlight some key aspects of Satipatthana and to evaluate its importance.

In general, my purpose in the present inquiry is less to prove and establish a particular point of view than provide suggestions and reflections in thehope of opening up new perspectives in regard to Satipatthana, and in the hope of inspiring the reader to engage in its actual practice.

Free download available:

https://ftp.budaedu.org/ebooks/pdf/EN345.pdf
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Meeting the Dharma Alone

A late Thai master’s final advice on walking the path to enlightenment
By Ajahn Chah

Part 1 of 2


People may look at you and feel that your way of life, your interest in dharma, makes no sense. Others may say that if you want to practice dharma, you ought to ordain. Ordaining or not ordaining isn’t the crucial point. It’s how you practice.

Laypeople live in the realm of sensuality. They have families, money, and possessions, and are deeply involved in all sorts of activities. Yet sometimes they will gain insight and see dharma before monks and nuns do. Why is this? It’s because of their suffering from all these things. They see the fault and can let go. They can put it down after seeing clearly in their experience. Seeing the harm and letting go, they are able to make good sense of their position in the world and benefit others.

We ordained people, on the other hand, might sit here daydreaming about lay life, thinking how great it could be. “Oh yeah, I’d work my fields and make money, then I could have a nice family and a comfortable home.” We don’t know what it’s really like. The laypeople are out there doing it, breaking their backs in the fields, struggling to earn some money and survive. But for us, it’s only fantasy.

The laypeople live in a certain kind of thoroughness and clarity. Whatever they do, they really do it. Even getting drunk, they do it thoroughly and have the experience of what it actually is, while we can only imagine what it’s like. So, because of their experience, they may become tired of things and realize the dharma quicker than monks can.

You should be your own witness. Don’t take others as your witness. This means learning to trust yourself. People may think you’re crazy, but never mind. It only means they don’t know anything about dharma. But if you lack confidence and instead rely on the opinions of unenlightened people, you can easily be deterred. In Thailand these days, it’s hard for young people to sustain an interest in dharma. Maybe they come to the monastery a few times, and then their friends start teasing them, complaining: “Since you started going to the monastery, you don’t want to hang out or go drinking anymore. What’s wrong with you?” So they often give up the path.

Others’ words can’t measure your practice, and you don’t realize the dharma because of what others say. I mean the real dharma. The teachings others can give you are to show you the path, but that isn’t real knowledge. When people genuinely meet the dharma, they realize it directly within themselves. So the Buddha said that he is merely the one who shows the way. In teaching us, he is not accomplishing the way for us. It is not so easy as that. It’s like someone who sells us a plow to till the fields. He isn’t going to do the plowing for us. We have to do that ourselves. Don’t wait for the salesman to do it. Once he’s made the sale, he takes the money and splits. That’s his part.That’s how it is in practice. The Buddha shows the way. He’s not the one who does it for us. Don’t expect the salesman to till your field. If we understand the path in this way, it’s a little more comfortable for us, and we will do it ourselves. Then there will be fruition.

Teachings can be most profound, but those who listen may not understand. Never mind. Don’t be perplexed over profundity or lack of it. Just do the practice wholeheartedly, and you can arrive at real understanding—it will bring you to the place the teachings talk about.

Don’t rely on the perceptions of ordinary people. Have you read the story about the blind men and the elephant? It’s a good illustration. Suppose there’s an elephant, and a group of blind people are trying to describe it. One touches the leg and says it’s like a pillar. Another touches the ear and says it’s like a fan. Another touches the tail and says, “No, it’s not a fan, it’s like a broom.” Another touches the body and says it’s something else again from what the others say.