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Opening the Door of Your Heart
By Ajahn Brahm

Moments of insight, love and compassion flow through Ajahn Brahm's stories like rivers of hope.

In nearly thirty years as a Buddhist monk, born and educated in the West but trained in the Thai forest tradition, Ajahn Brahm has gathered many poignant, funny and profound stories. In this collection of teaching stories are many true-to-life tales, which are used to launch into a deeper exposition of mindfulness, wisdom, love and compassion. In each story the raw edge of truth is evident.

Ajahn Brahm also relates wise teachings from his saint-like and renowned teacher, Ajahn Chah. His younger years in the Thai forest provided fertile ground for humour when, for instance, he had to eat boiled frog on rice for his only meal of the day.

In 1983, he began building the monastery in Australia where he now lives, but as his stories tell the monks were so poor and in need of buildings that he used a door reclaimed from the rubbish heap for a bed and taught himself plumbing and bricklaying. More recently. he has taught the timeless Buddhist philosophy to Westerners from all walks of life, led meditation groups in Australian prisons, and counselled the distressed, the sick and the bereaved. The stories that emerge are thoughtful, funny and enlightening. Told with wit and wisdom, these tales reveal the qualities of devotion, humility and diligence. They also expose moments of insight, wisdom and compassion in the lives of ordinary people.

These modern tales of hope and love, forgiveness, freedom from fear, and overcoming pain cleverly relate the timeless wisdom of the Buddha's teachings and the path to true happiness.

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Having left behind

the human bond,

having made his way past

the divine,

from all bonds unshackled:

he’s what I call

a brahman.

417
Dhammapada XXVI : Brahmans


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Having left behind

delight & displeasure,

cooled, with no acquisitions–

a hero who has conquered

all the world,

every world:

he’s what I call

a brahman.

418
Dhammapada XXVI : Brahmans


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He knows in every way

beings’ passing away,

and their re-

arising;

unattached, awakened,

well-gone:

he’s what I call

a brahman.

419
Dhammapada XXVI : Brahmans


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Everything Is Teaching Us
by Venerable Ajahn Chah

‘Everything is teaching us’ summarizes Ajahn Chah’s approach quite neatly. Showing us the immediacy of the Dhamma, he demystified the concepts of Buddhism so that almost anyone who listened could get the point, be they barely literate farmers or highly educated city people, Thais or Westerners. Yet nothing was compromised, and through his unmatched skill people usually got more than they bargained for.

He taught villagers how to manage their family lives and finances, yet he might be just as likely to tell them about making causes for realization of Nibbana. He could instruct a visiting group on the basics of morality, without moralizing and in a way that was uplifting, but would gently remind them of their mortality at the end of infusing them with his infectious happiness; or he might scold the daylights out of local monastics and lay people. He could start a discourse by expounding the most basic Buddhist ideas and seamlessly move on to talking about ultimate reality.


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He whose course they don’t know

–devas, gandhabbas, & human beings–

his effluents ended, an arahant:

he’s what I call

a brahman.

420
Dhammapada XXVI : Brahmans


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He who has nothing

–in front, behind, in between–

the one with nothing

who clings to no thing:

he’s what I call

a brahman.

421*
Dhammapada XXVI : Brahmans


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A splendid bull, conqueror,

hero, great seer–

free from want,

awakened, washed:

he’s what I call

a brahman.

422
Dhammapada XXVI : Brahmans


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The Buddha`s Ways to Peace and Happiness
by Chanmyay Sayadaw

For those who have not studied the Buddha's teaching completely and thoroughly, there can be a misunderstanding that the Buddha Dhamma is only about the attainment of Nibbana or well-being in future lives, and not about peace and happiness in this very life.

As a matter of fact, the Buddha's teaching also show the ways to live in peace and happiness in the present life. The various kinds of advice range from how to act, speak, and think to how to eat and dress, as well as how to develop a pure mental attitude that allows one to live with integrity.

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He knows

his former lives.

He sees

heavens & states of woe,

has attained

the ending of birth,

is a sage

who has mastered full-knowing,

his mastery totally mastered:

he’s what I call

a brahman.

423*

Dhammapada XXVI : Brahmans


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This was said by the Lord, said by the Arahant, so I heard:

“Bhikkhus, there are these three eyes. What three? The fleshly eye, the divine eye, and the wisdom eye. These, bhikkhus, are the three eyes.”

This is the meaning of what the Lord said. So in regard to this it was said:

The fleshly eye, the divine eye,
And the unsurpassed wisdom eye—
These three eyes were described
By the Buddha, supreme among men.

The arising of the fleshly eye
Is the path to the divine eye,
But the unsurpassed wisdom eye
Is that from which knowledge arises.
By obtaining such an eye
One is released from all suffering.


This too is the meaning of what was said by the Lord, so I heard.

Iti 61 Cakkhusutta: Eyes

The Dhammapada: Verses and Stories

Translated by Daw Mya Tin, M.A.

Edited by Editorial Committee, Burma Tipitaka Association Rangoon, Burma, 1986

Dhammapada Verse 1
Cakkhupalatthera Vatthu

Manopubbangama dhamma1
manosettha manomaya
manasa ce padutthena2
bhasati va karoti va
tato nam dukkhamanveti
cakkamva vahato padam.

Verse 1: All mental phenomena have mind as their forerunner; they have mind as their chief; they are mind-made. If one speaks or acts with an evil mind, 'dukkha' 3 follows him just as the wheel follows the hoofprint of the ox that draws the cart.

1. manopubbangama dhamma: All mental phenomena have Mind as their forerunner in the sense that Mind is the most dominant, and it is the cause of the other three mental phenomena, namely, Feeling (vedana), Perception (sanna) and Mental Formations or Mental Concomitants (sankhara). These three have Mind or Consciousness (vinnana) as their forerunner, because although they arise simultaneously with Mind they cannot arise if Mind does not arise. (The Commentary)

2. manasa ce padutthena (Verse 1) and manasi ce pasannena (Verse 2): Manasa here means intention or volition (cetana); volition leads one to the performance of volitional actions, both good and evil. This volition and the resultant actions constitute kamma; and kamma always follows one to produce results. Cakkhupala's blindness (Verse 1) was the consequence of his having acted with an evil intention in a previous existence and Matthakundali's happy existence in Tavatimsa celestial world (Verse 2) was the result of his mental devotion (manopasada) to the Buddha.

3. dukkha: In this context, dukkha mens suffering, or physical or mental pain, misfortune, unsatisfactoriness, evil consequences, etc., and rebirth in the lower planes of existence or in the lower strata of human society if born in the human world.

The Story of Thera Cakkhupala

While residing at the Jetavana monastery in Savatthi, the Buddha uttered Verse (1) of this book, with reference to Cakkhupala, a blind thera.

On one occasion, Thera Cakkhupala came to pay homage to the Buddha at the Jetavana monastery. One night, while pacing up and down in meditation, the thera accidentally stepped on some insects. In the morning, some bhikkhus visiting the thera found the dead insects. They thought ill of the thera and reported the matter to the Buddha. The Buddha asked them whether they had seen the thera killing the insects. When they answered in the negative, the Buddha said, "Just as you had not seen him killing, so also he had not seen those living insects. Besides, as the thera had already attained arahatship he could have no intention of killing and so was quite innocent." On being asked why Cakkhupala was blind although he was an arahat, the Buddha told the following story:

Cakkhupala was a physician in one of his past existences. Once, he had deliberately made a woman patient blind. That woman had promised him to become his slave, together with her children, if her eyes were completely cured. Fearing that she and her children would have to become slaves, she lied to the physician. She told him that her eyes were getting worse when, in fact, they were perfectly cured. The physician knew she was deceiving him, so in revenge, he gave her another ointment, which made her totally blind. As a result of this evil deed the physician lost his eyesight many times in his later existences.

Then the Buddha spoke in verse as follows:
Verse 1: All mental phenomena have mind as their forerunner; they have mind as their chief; they are mind-made. If one speaks or acts with an evil mind, 'dukkha' follows him just as the wheel follows the hoofprint of the ox that draws the cart.

At the end of the discourse, thirty thousand bhikkhus attained arahatship together with Analytical Insight (Patisambhida).


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