Meeting the Dharma Alone
A late Thai master’s final advice on walking the path to enlightenment
By Ajahn Chah
Part 2 of 2
You study with a spiritual teacher, and she tells you to give up greed and anger. She tells you they are harmful and that you need to get rid of them. Then you may practice and do that. But getting rid of greed and anger doesn’t come about just because she taught you; you have to actually practice and accomplish that. Through practice you come to realize something for yourself. You see greed in your mind and give it up. You see anger in your mind and give it up. The teacher doesn’t get rid of them for you. She tells you about getting rid of them, but it doesn’t happen just because she tells you. You do the practice and come to realization. You understand these things for yourself.
It’s like the Buddha is catching hold of you and bringing you to the beginning of the path, and he tells you, “Here is the path—walk on it.” He doesn’t help you walk. You do that yourself. When you do travel the path and practice dharma, you meet the real dharma, which is beyond anything that anyone can explain to you. So one is enlightened by oneself, understanding past, future, and present, understanding cause and result. Then doubt is finished.
We talk about giving up and developing, renouncing and cultivating. But when the fruit of practice is realized, there is nothing to add and nothing to remove. The Buddha taught that this is the point we want to arrive at, but people don’t want to stop there. Their doubts and attachments keep them on the move, keep them confused, keep them from stopping. So when one person has arrived but others are somewhere else, they won’t be able to make any sense of what he may say about it. They might have some intellectual understanding of the words, but this is not real knowledge of the truth.
Usually when we talk about practice we talk about what to develop and what to renounce, about increasing the positive and removing the negative. But the final result is that all of these are done with. There is the level of sekha, the person who needs to train in these things, and there is the level of asekha, the person who no longer needs to train in anything. When the mind has reached the level of full realization, there is nothing more to practice. Such a person doesn’t have to make use of any of the conventions of teaching and practice. It’s spoken of as someone who has gotten rid of the defilements.
The sekha person has to train in the steps of the path, from the very beginning to the highest level. When she has completed this, she is called asekha, meaning she no longer has to train, because everything is finished. The things to be trained in are finished. Doubts are finished. There are no qualities to be developed. There are no defilements to remove. This is talking about the empty mind. Once this is realized, you will no longer be affected by whatever good or evil there is. You are unshakable no matter what you meet, and you live in peace and happiness.
In this realm of impermanence, there will be times when we cannot find spiritual teachers to point out the path to us. When there is no spiritual guidance for people, we become thickly obscured by craving, and society in general is ruled by desire, anger, and delusion. So at the present time, though the Buddhist religion may be struggling to survive, though in general the way it’s practiced is far from the truth of what really is, we should make the most of the opportunity we do have.
When the Buddha passed into final nirvana, the different types of disciples had different feelings. There were those who had awakened to the dharma, and when they saw the Buddha enter nirvana, they were happy: “The Lord Buddha is well-gone; he has gone to peace.” But those whose defilements were not yet finished thought, “The Buddha has died! Who will teach us now? The one we bowed down before is gone!” So they wailed and shed tears. That’s really bad, crying over the Buddha like a bunch of bums.
A late Thai master’s final advice on walking the path to enlightenment
By Ajahn Chah
Part 2 of 2
You study with a spiritual teacher, and she tells you to give up greed and anger. She tells you they are harmful and that you need to get rid of them. Then you may practice and do that. But getting rid of greed and anger doesn’t come about just because she taught you; you have to actually practice and accomplish that. Through practice you come to realize something for yourself. You see greed in your mind and give it up. You see anger in your mind and give it up. The teacher doesn’t get rid of them for you. She tells you about getting rid of them, but it doesn’t happen just because she tells you. You do the practice and come to realization. You understand these things for yourself.
It’s like the Buddha is catching hold of you and bringing you to the beginning of the path, and he tells you, “Here is the path—walk on it.” He doesn’t help you walk. You do that yourself. When you do travel the path and practice dharma, you meet the real dharma, which is beyond anything that anyone can explain to you. So one is enlightened by oneself, understanding past, future, and present, understanding cause and result. Then doubt is finished.
We talk about giving up and developing, renouncing and cultivating. But when the fruit of practice is realized, there is nothing to add and nothing to remove. The Buddha taught that this is the point we want to arrive at, but people don’t want to stop there. Their doubts and attachments keep them on the move, keep them confused, keep them from stopping. So when one person has arrived but others are somewhere else, they won’t be able to make any sense of what he may say about it. They might have some intellectual understanding of the words, but this is not real knowledge of the truth.
Usually when we talk about practice we talk about what to develop and what to renounce, about increasing the positive and removing the negative. But the final result is that all of these are done with. There is the level of sekha, the person who needs to train in these things, and there is the level of asekha, the person who no longer needs to train in anything. When the mind has reached the level of full realization, there is nothing more to practice. Such a person doesn’t have to make use of any of the conventions of teaching and practice. It’s spoken of as someone who has gotten rid of the defilements.
The sekha person has to train in the steps of the path, from the very beginning to the highest level. When she has completed this, she is called asekha, meaning she no longer has to train, because everything is finished. The things to be trained in are finished. Doubts are finished. There are no qualities to be developed. There are no defilements to remove. This is talking about the empty mind. Once this is realized, you will no longer be affected by whatever good or evil there is. You are unshakable no matter what you meet, and you live in peace and happiness.
In this realm of impermanence, there will be times when we cannot find spiritual teachers to point out the path to us. When there is no spiritual guidance for people, we become thickly obscured by craving, and society in general is ruled by desire, anger, and delusion. So at the present time, though the Buddhist religion may be struggling to survive, though in general the way it’s practiced is far from the truth of what really is, we should make the most of the opportunity we do have.
When the Buddha passed into final nirvana, the different types of disciples had different feelings. There were those who had awakened to the dharma, and when they saw the Buddha enter nirvana, they were happy: “The Lord Buddha is well-gone; he has gone to peace.” But those whose defilements were not yet finished thought, “The Buddha has died! Who will teach us now? The one we bowed down before is gone!” So they wailed and shed tears. That’s really bad, crying over the Buddha like a bunch of bums.
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Thinking like fools, they feared no one would teach them anymore. But those who were awakened understood that the Buddha is just this dharma that he has taught us; though he passes away, his teachings are still here. So their spirits were still strong, and they did not lack for means of practice, because they understood that the Buddha does not die.
We can easily see that except for the dharma, there is nothing that will relieve the trouble and distress in the world and cool the fires of beings’ torment. Ordinary people of the world are struggling, fighting, suffering, and dying because they are not following a true spiritual path. So let’s make efforts to devote our minds and bodies to discovering virtue and spirituality, to becoming real human beings who live according to the dharma of humans. We don’t have to look at others and be critical of their lack of virtue. Even when those close to us can’t practice, we should do what we can first. Before we worry about the deficiencies of others, those of us who understand and can practice should do that straightaway.
Outside of the dharma, there isn’t anything that will bring peace and happiness to this world. Outside of dharma, there is only the struggle of winning and losing, envy and ill will. One who enters the dharma lets go of these things and spreads lovingkindness and compassion instead. Even a little bit of such dharma is of great benefit. Whenever an individual has such qualities in the heart, the Buddha’s way is flourishing.
From Everything Arises, Everything Falls Away by Ajahn Chah.
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Ajahn Chah (1918–1992), a teacher in the Thai forest tradition, founded several monasteries, including Wat Pah Nanachat in Thailand and Cittaviveka in England.
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We can easily see that except for the dharma, there is nothing that will relieve the trouble and distress in the world and cool the fires of beings’ torment. Ordinary people of the world are struggling, fighting, suffering, and dying because they are not following a true spiritual path. So let’s make efforts to devote our minds and bodies to discovering virtue and spirituality, to becoming real human beings who live according to the dharma of humans. We don’t have to look at others and be critical of their lack of virtue. Even when those close to us can’t practice, we should do what we can first. Before we worry about the deficiencies of others, those of us who understand and can practice should do that straightaway.
Outside of the dharma, there isn’t anything that will bring peace and happiness to this world. Outside of dharma, there is only the struggle of winning and losing, envy and ill will. One who enters the dharma lets go of these things and spreads lovingkindness and compassion instead. Even a little bit of such dharma is of great benefit. Whenever an individual has such qualities in the heart, the Buddha’s way is flourishing.
From Everything Arises, Everything Falls Away by Ajahn Chah.
===
Ajahn Chah (1918–1992), a teacher in the Thai forest tradition, founded several monasteries, including Wat Pah Nanachat in Thailand and Cittaviveka in England.
===
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The Intelligent Heart : Five Dhamma Talks, by Phra Ajaan Suwat Suvaco.
A collection of Dhamma talks published to commemorate Ajaan Suwat’s 100th birthday.
Free download here:
https://www.dhammatalks.org/Archive/Writings/Ebooks/TheIntelligentHeart200728.pdf
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The Intelligent Heart : Five Dhamma Talks, by Phra Ajaan Suwat Suvaco.
A collection of Dhamma talks published to commemorate Ajaan Suwat’s 100th birthday.
Free download here:
https://www.dhammatalks.org/Archive/Writings/Ebooks/TheIntelligentHeart200728.pdf
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Dhammapada Verses 356, 357, 358 and 359
Ankura Vatthu
Tinadosani khettani
ragadosa ayam paja
tasma hi vitaragesu
dinnam hoti mahapphalam.
Tinadosani khettani
dosadosa ayam paja
tasma hi vitadosesu
dinnam hoti mahapphalam.
Tinadosani khettani
mohadosa ayam paja
tasma hi vitamohesu
dinnam hoti mahapphalam.
Tinadosani khettani
icchadosa ayam paja
tasma hi vigaticchesu
dinnam hoti mahapphalam.
Verse 356: Weeds damage fields; lust spoils all beings. Therefore, giving to those free from lust yields great benefit.
Verse 357: Weeds damage fields; ill will spoils all beings. Therefore, giving to those free from ill will yields great benefit.
Verse 358: Weeds damage fields; ignorance spoils all beings. Therefore, giving to those free from ignorance yields great benefit.
Verse 359: Weeds damage fields; covetousness spoils all beings. Therefore, giving to those free from covetousness yields great benefit.
The Story of Deva Ankura
While on a visit to the Tavatimsa deva realm, the Buddha uttered Verses (356) to (359) of this book, with reference to a deva named Ankura.
The Buddha visited the Tavatimsa deva realm to expound the Abhidhamma to Deva Santusita, who had been his mother. During that time, there was a deva named Indaka in Tavatimsa. Indaka, in his last existence as a man, had offered a little alms-food to Thera Anuruddha. As this good deed was made to a thera within the period of the Buddha's Teaching he was amply rewarded for it. Thus, on his death he was reborn in the Tavatimsa realm and was lavishly bestowed with the luxuries of the deva world. At that time, there was also another deva by the name of Ankura in Tavatimsa who had given much in charity; in fact, many times more than what Indaka had given. But his charity was made outside the period of the Teaching of any of the Buddhas. So, in spite of his lavish and grand charities, he was enjoying the benefits of the life of a deva on a much smaller scale than Indaka, who had offered very little. As the Buddha was then at Tavatimsa, Ankura asked him the reason for the discrepancy in gaining the benefits. To him the Buddha answered, "O deva! When giving charities and donations you should choose whom you give, for acts of charities are just like seeds. Seeds put into fertile soil will grow into strong, vigorous plants or trees and will bear much fruit; but you had sown your seed in poor soil, so you reap poorly."
Then the Buddha spoke in verse as follows:
Verse 356: Weeds damage fields; lust spoils all beings. Therefore, giving to those free from lust yields great benefit.
Verse 357: Weeds damage fields; ill will spoils all beings. Therefore, giving to those free from ill will yields great benefit.
Verse 358: Weeds damage fields; ignorance spoils all beings. Therefore, giving to those free from ignorance yields great benefit.
Verse 359: Weeds damage fields; covetousness spoils all beings. Therefore, giving to those free from covetousness yields great benefit.
End of Chapter Twenty-four: Craving
===
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Ankura Vatthu
Tinadosani khettani
ragadosa ayam paja
tasma hi vitaragesu
dinnam hoti mahapphalam.
Tinadosani khettani
dosadosa ayam paja
tasma hi vitadosesu
dinnam hoti mahapphalam.
Tinadosani khettani
mohadosa ayam paja
tasma hi vitamohesu
dinnam hoti mahapphalam.
Tinadosani khettani
icchadosa ayam paja
tasma hi vigaticchesu
dinnam hoti mahapphalam.
Verse 356: Weeds damage fields; lust spoils all beings. Therefore, giving to those free from lust yields great benefit.
Verse 357: Weeds damage fields; ill will spoils all beings. Therefore, giving to those free from ill will yields great benefit.
Verse 358: Weeds damage fields; ignorance spoils all beings. Therefore, giving to those free from ignorance yields great benefit.
Verse 359: Weeds damage fields; covetousness spoils all beings. Therefore, giving to those free from covetousness yields great benefit.
The Story of Deva Ankura
While on a visit to the Tavatimsa deva realm, the Buddha uttered Verses (356) to (359) of this book, with reference to a deva named Ankura.
The Buddha visited the Tavatimsa deva realm to expound the Abhidhamma to Deva Santusita, who had been his mother. During that time, there was a deva named Indaka in Tavatimsa. Indaka, in his last existence as a man, had offered a little alms-food to Thera Anuruddha. As this good deed was made to a thera within the period of the Buddha's Teaching he was amply rewarded for it. Thus, on his death he was reborn in the Tavatimsa realm and was lavishly bestowed with the luxuries of the deva world. At that time, there was also another deva by the name of Ankura in Tavatimsa who had given much in charity; in fact, many times more than what Indaka had given. But his charity was made outside the period of the Teaching of any of the Buddhas. So, in spite of his lavish and grand charities, he was enjoying the benefits of the life of a deva on a much smaller scale than Indaka, who had offered very little. As the Buddha was then at Tavatimsa, Ankura asked him the reason for the discrepancy in gaining the benefits. To him the Buddha answered, "O deva! When giving charities and donations you should choose whom you give, for acts of charities are just like seeds. Seeds put into fertile soil will grow into strong, vigorous plants or trees and will bear much fruit; but you had sown your seed in poor soil, so you reap poorly."
Then the Buddha spoke in verse as follows:
Verse 356: Weeds damage fields; lust spoils all beings. Therefore, giving to those free from lust yields great benefit.
Verse 357: Weeds damage fields; ill will spoils all beings. Therefore, giving to those free from ill will yields great benefit.
Verse 358: Weeds damage fields; ignorance spoils all beings. Therefore, giving to those free from ignorance yields great benefit.
Verse 359: Weeds damage fields; covetousness spoils all beings. Therefore, giving to those free from covetousness yields great benefit.
End of Chapter Twenty-four: Craving
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Ta Prohm Rajavihara Buddhist temple, Siem Reap, Cambodia built in Bayon style in 12th century by the Khmer King Jayavarman VII.
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Dhammapada Verses 360 and 361
Pancabhikkhu Vatthu
Cakkhuna samvaro sadhu
sadhu sotena samvaro
ghanena samvaro sadhu
sadhu jivhaya sarmvaro.
Kayena samvaro sadhu
sadhu vacaya samvaro
manasa samvaro sadhu
sadhu sabbattha samvaro
sabattha sambuto bhikkhu
sabbadukkha pamuccati.
Verse 360: Restraint in the eye is good, good is restraint in the ear; restraint in the nose is good, good is restraint in the tongue.
Verse 361: Restraint in body is good, good is restraint in speech; restraint in mind is good, good is restraint in all the senses. A bhikkhu restrained in all the senses is freed from all ills (Samsara dukkha).
The Story of Five Bhikkhus
While residing at the Jetavana monastery, the Buddha uttered Verses (360) and (361) of this book, with reference to five bhikkhus.
Once there were five bhikkhus in Savatthi. Each of them practised restraint of just one out of the five senses and each of them claimed that what he was practising was the most difficult. There were some heated arguments over this and they could not come to an agreement. Finally, they went to the Buddha to ask for his decision. The Buddha said to them, "Each of the senses is just as difficult to control as the other; but all bhikkhus must control all the five senses and not just one. Only those who control all the senses would escape from the round of rebirths."
Then the Buddha spoke in verse as follows:
Verse 360: Restraint in the eye is good, good is restraint in the ear; restraint in the nose is good, good is restraint in the tongue.
Verse 361: Restraint in body is good, good is restraint in speech; restraint in mind is good, good is restraint in all the senses. A bhikkhu restrained in all the senses is freed from all ills (Samsara dukkha).
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Tibetan Buddhism - Vajrayana, Tantrayana and esoteric Buddhism channel:
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Pancabhikkhu Vatthu
Cakkhuna samvaro sadhu
sadhu sotena samvaro
ghanena samvaro sadhu
sadhu jivhaya sarmvaro.
Kayena samvaro sadhu
sadhu vacaya samvaro
manasa samvaro sadhu
sadhu sabbattha samvaro
sabattha sambuto bhikkhu
sabbadukkha pamuccati.
Verse 360: Restraint in the eye is good, good is restraint in the ear; restraint in the nose is good, good is restraint in the tongue.
Verse 361: Restraint in body is good, good is restraint in speech; restraint in mind is good, good is restraint in all the senses. A bhikkhu restrained in all the senses is freed from all ills (Samsara dukkha).
The Story of Five Bhikkhus
While residing at the Jetavana monastery, the Buddha uttered Verses (360) and (361) of this book, with reference to five bhikkhus.
Once there were five bhikkhus in Savatthi. Each of them practised restraint of just one out of the five senses and each of them claimed that what he was practising was the most difficult. There were some heated arguments over this and they could not come to an agreement. Finally, they went to the Buddha to ask for his decision. The Buddha said to them, "Each of the senses is just as difficult to control as the other; but all bhikkhus must control all the five senses and not just one. Only those who control all the senses would escape from the round of rebirths."
Then the Buddha spoke in verse as follows:
Verse 360: Restraint in the eye is good, good is restraint in the ear; restraint in the nose is good, good is restraint in the tongue.
Verse 361: Restraint in body is good, good is restraint in speech; restraint in mind is good, good is restraint in all the senses. A bhikkhu restrained in all the senses is freed from all ills (Samsara dukkha).
===
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Practicing the Dhamma with View to Nibbana
By Radhika Abeysekera
Practising Dhamma with a View to Nibbana is written by Radhika Abeysekera. Radhika Abeysekera began teaching and writing about the Dhamma to aid in the reintroduction of Buddhism to non-Buddhist immigrants. The books are constructed in such a way that they can be used to teach Buddhism to a kid by a parent or educator.
Mrs. Abeysekera believes that parents should first study and practice the Dhamma to the best of their ability in order to reap the greatest advantages because you cannot give to your kid what you do not have. The books were also created to promote non-Buddhists’ comprehension of the Dhamma so that peace and harmony might be achieved by understanding and respect for other people’s ideologies and faiths.
Free download available:
https://static.sariputta.com/pdf/tipitaka/745/dhamma-nibbanapdf.pdf
===
Practicing the Dhamma with View to Nibbana
By Radhika Abeysekera
Practising Dhamma with a View to Nibbana is written by Radhika Abeysekera. Radhika Abeysekera began teaching and writing about the Dhamma to aid in the reintroduction of Buddhism to non-Buddhist immigrants. The books are constructed in such a way that they can be used to teach Buddhism to a kid by a parent or educator.
Mrs. Abeysekera believes that parents should first study and practice the Dhamma to the best of their ability in order to reap the greatest advantages because you cannot give to your kid what you do not have. The books were also created to promote non-Buddhists’ comprehension of the Dhamma so that peace and harmony might be achieved by understanding and respect for other people’s ideologies and faiths.
Free download available:
https://static.sariputta.com/pdf/tipitaka/745/dhamma-nibbanapdf.pdf
===
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Dhammapada Verse 362
Hamsaghatakabhikkhu Vatthu
Hatthasamyato padasamyato
vacasamyato samyatuttamo
ajjhattarato samahito
eko santusito tamahu bhikkhum.
Verse 362: He who controls his hand, controls his foot, controls his speech, and has complete control of himself; who finds delight in Insight Development Practice and is calm; who stays alone and is contented; — him they call a bhikkhu.
The Story of a Bhikkhu Who Killed a Swan (Hamsa)
While residing at the Jetavana monastery, the Buddha uttered Verse (362) of this book, with reference to a bhikkhu who killed a swan.
Once there was a bhikkhu who was very skilful in throwing stones; he could even hit fast-moving objects without fail. One day, while sitting with another bhikkhu after having their bath in the Aciravati River, he saw two swans flying at some distance. He told his friend that he would get one of the swans by throwing a stone at it. At that instant, the swan, hearing voices, turned its neck and the bhikkhu threw a pebble at the bird. The pebble went through one eye and came out of the other eye of the bird. The bird cried out in pain and agony and dropped dead at the feet of the young bhikkhu.
Other bhikkhus seeing the incident took the young bhikkhu to the Buddha. The Buddha reprimanded him and said, "My son, why have you killed this bird? Why especially you, a member of my Order, who should be practising loving-kindness to all beings and who should be striving ardently for liberation from the round of rebirths? Even during the period outside the Teaching, the wise practised morality and observed the precepts. A bhikkhu must have control over his hands, his feet and his tongue."
Then the Buddha spoke in verse as follows:
Verse 362: He who controls his hand, controls his foot, controls his speech, and has complete control of himself; who finds delight in Insight Development Practice and is calm; who stays alone and is contented; — him they call a bhikkhu.
===
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Hamsaghatakabhikkhu Vatthu
Hatthasamyato padasamyato
vacasamyato samyatuttamo
ajjhattarato samahito
eko santusito tamahu bhikkhum.
Verse 362: He who controls his hand, controls his foot, controls his speech, and has complete control of himself; who finds delight in Insight Development Practice and is calm; who stays alone and is contented; — him they call a bhikkhu.
The Story of a Bhikkhu Who Killed a Swan (Hamsa)
While residing at the Jetavana monastery, the Buddha uttered Verse (362) of this book, with reference to a bhikkhu who killed a swan.
Once there was a bhikkhu who was very skilful in throwing stones; he could even hit fast-moving objects without fail. One day, while sitting with another bhikkhu after having their bath in the Aciravati River, he saw two swans flying at some distance. He told his friend that he would get one of the swans by throwing a stone at it. At that instant, the swan, hearing voices, turned its neck and the bhikkhu threw a pebble at the bird. The pebble went through one eye and came out of the other eye of the bird. The bird cried out in pain and agony and dropped dead at the feet of the young bhikkhu.
Other bhikkhus seeing the incident took the young bhikkhu to the Buddha. The Buddha reprimanded him and said, "My son, why have you killed this bird? Why especially you, a member of my Order, who should be practising loving-kindness to all beings and who should be striving ardently for liberation from the round of rebirths? Even during the period outside the Teaching, the wise practised morality and observed the precepts. A bhikkhu must have control over his hands, his feet and his tongue."
Then the Buddha spoke in verse as follows:
Verse 362: He who controls his hand, controls his foot, controls his speech, and has complete control of himself; who finds delight in Insight Development Practice and is calm; who stays alone and is contented; — him they call a bhikkhu.
===
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It was Christmas and the foreign monks had decided to celebrate it. They invited some laypeople as well as Ajahn Chah to join them. The laypeople were generally upset and skeptical. Why, they asked, were Buddhists celebrating Christmas? Ajahn Chah then gave a talk on religion in which he said, "As far as I understand, Christianity teaches people to do good and avoid evil, just as Buddhism does, so what is the problem? However, if people are upset by the idea of celebrating Christmas, that can be easily remedied. We won’t call it Christmas. Let’s call it "Christ-Buddhamas". Anything that inspires us to see what is true and do what is good is proper practice. You may call it any name you like."
Reflection on Life in general
Written by Ven. Ajahn Chah, founder of Theravada Thai Forest Tradition Buddhism Monasteries
Reflection on Life in general
Written by Ven. Ajahn Chah, founder of Theravada Thai Forest Tradition Buddhism Monasteries
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