Giftsheleftbehind

TheDhammaLegacyofPhraAjaanDuneAtulo

(PhraRājavuḍḍhācariya)

Compiledby

PhraRājavaraguṇa

TranslatedfromtheThaiby

ṬhānissaroBhikkhu

2

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3

ABiographicalSketch

AjaanDuneAtulowasbornonOctober4,1888inPraasaatVillageinMuangDistrict,Surinprovince.Attheageof22heordainedintheprovincialcapital.Sixyearslater,disillusionedwithhislifeasanuneducatedtownmonk,helefttostudyinUbonRatchathani,wherehebefriendedAjaanSinghKhantiyāgamoandreordainedintheDhammayutsect.Shortlythereafter,heandAjaanSinghmetAjaanMunBhūridatto,whohadjustreturnedtotheNortheastaftermanyyearsofwandering.ImpressedwithAjaanMun’steachingsandwithhisdeportment,bothmonksabandonedtheirstudiesandtookupthewanderingmeditationlifeunderhisguidance.Theywerethushisfirsttwodisciples.Afterwanderingfor19yearsthroughtheforestsandmountainsofThailandandCambodia,AjaanDunereceivedanorderfromhisecclesiasticalsuperiorstoheadacombinedstudyandpracticemonasteryinSurin.ItwasthusthathetookovertheabbotshipofWatBurapha,inthemiddleofthetown,in1934.Thereheremaineduntilhisdeathin1983.

AsoneofthemostseniormembersoftheForesttraditionfoundedbyAjaanMun,AjaanDunewaswidelyknownasLuangPu,atermofgreatrespectandaffection,meaning“VenerableGrandfather.”

4

Introduction

ManypeoplehaveaskedforLuangPu’sDhammatalks,outofadesiretoreadthemorlistentothem,andIhavetoconfessfranklythatLuangPu’sDhammatalksareextremelyrare.Thisisbecausehenevergaveanyformalsermonsordiscoursedatanygreatlength.Hesimplytaughtmeditation,admonishedhisstudents,answeredquestions,ordiscussedtheDhammawithothereldermonks.Hewouldspeakinawaythatwasbrief,careful,andtothepoint.Inaddition,henevergavesermonsatformalceremonies.

SoinresponsetothedesireandinterestthatmanypeoplehaveshowninLuangPu’sDhamma,Ihavecompiledthisbookofhisshortteachings—puretruthsatthehighestlevel,lessonsandadmonishmentshegavehisstudents,answerstoquestions,andpassagesfromtheBuddha’swordsintheCanonthathealwayslikedtoquote.BecauseIlivedforalongtimewithhim,totheendofhisdays,Ihavegatheredthesepassagesfrommemoryorfromnotesinmyjournal.Ihavealsoincludedtheevents,locations,andpeoplewhowereinvolved,tohelpmakethepassageseasiertounderstandandmoreinvitingtoread.

Itwasnoteworthy—andamazing—thateventhoughLuangPunormallywouldn’tspeak,orwouldspeakaslittleaspossible,hewasstillveryquickandastuteinhisexpression,nevermissinghismark.Hiswordswerebriefbutfullofmeaning,everysentencecontainingamessagecompleteinitself.Itwasasifhewouldhypnotizehislisteners,forcingthemtoponderhiswordsforalongtimewiththeirdeepestdiscernment.

Thereader—noticingthatsomeofthepassagesherecontainteachingsthatareordinary,somethatareamusing,andsomethatarepuretruthontheultimatelevel—maywonderwhytheyweren’tplacedinascendingorder,fromeasytodifficult,orfromlowtohigh.ThereasonIdidn’tplacetheminorderlikethatisbecauseeachpassageiscompleteononepage,andIwantedtovarytheatmosphere.Ifthisisinappropriate,unseemly,orfaultyinanyway,Iaskthatallthosewhoarelearnedwillbekindenoughtoforgiveme,anauthorofverylittleintelligence.

PhraKhruNandapaññābharaṇa(currently,PhraRājavaraguṇa)

July1,1985

5

6

1.ADhammawelcome

OnDecember18,1979,TheirMajestiestheKingandQueenpaidaprivatevisittoLuangPu.Afteraskingabouthishealthandwellbeing,andengaginginaDhammaconversation,theKingposedaquestion:“Inabandoningthedefilements,whichonesshouldbeabandonedfirst?”

LuangPuresponded,

“Allthedefilementsarisetogetheratthemind.Focusrightatthemind.Whicheverdefilementarisesfirst,that’stheonetoabandonfirst.”

7

2.Noresistance

Eachtime,afterTheirMajestiescametovisitLuangPuandhaddealtwiththepurposeoftheirvisit,ontakingtheirleavetheKingwouldsay,“Werequestthatyoukeepyouraggregates(khandhas)goingformorethanonehundredyears,toprovidethegeneralpublicwithanobjectofrespect.Canyouacceptourrequest?”Eventhoughthiswassimplyapoliteformality,andtheKing’swayofgivingablessingtoLuangPu,LuangPudidn’tdareaccept,forhecouldn’tresistthenatureoffabricatedthings.Sohewouldrespond,

“I’mafraidIcan’taccept.Italldependsonhowfabricatedthingsgooftheirownaccord.”

8

3.Onthefournobletruths

AseniormonkofthemeditationtraditioncametopayhisrespectstoLuangPuonthefirstdayoftheRainsRetreatin1956.Aftergivinghiminstructionandanumberofteachingsonprofoundmatters,LuangPusummarizedthefournobletruthsasfollows:

“Themindsentoutside…istheoriginationofsuffering.Theresultofthemindsentoutside…issuffering.Themindseeingthemind…isthepath.Theresultofthemindseeingthemind…isthecessationofsuffering.”

9

4.Above&beyondwords

Awell-readlaymanwasconversingwithLuangPu,saying,“Ifirmlybelievethatinourpresentdayandagetherearenotjustafewmonkswhohavepracticedtothepointofreachingthepaths,fruitions,andnibbāna.Sowhydon’ttheymaketheirknowledgepublic,sothatthosewhoareinterestedinthepracticewillknowofthelevelsofDhammatheyhaveattained,asawayofgivingthemencouragementandhopesothatthey’llacceleratetheireffortstotheutmostoftheirability?”

LuangPuanswered,

“Thosewhohaveawakeneddon’ttalkofwhatthey’veawakenedto,becauseitliesaboveandbeyondallwords.”

10

5.Awarningforheedlessmonks

“Amonkwholivesheedlesslysimplycountshispreceptsasthey’refoundinthetextbooks,proudofhimselfthathehasallof227precepts.

“Butasforthenumberhe’sactuallyintentonobserving,howmanyarethey?”

11

6.Real,butnotforreal

It’snormalthatwhenpeoplepracticingconcentrationstartgettingresults,theycanhavetheirdoubtsaboutwhatthey’veexperienced—forexample,whentheyexperienceconflictingvisionsorstartseeingpartsoftheirownbodies.ManypeoplecametoLuangPu,askinghimtoresolvetheirdoubtsortogivethemadviceonhowtocontinuewiththeirpractice.Andalotofpeoplewouldcometosaythatwhenmeditatingtheysawhellorheavenorheavenlymansions,orelseaBuddhaimageinsidetheirbody.“WaswhatIsawreal?”theywouldask.

LuangPuwouldrespond,

“Thevisionyousawwasreal,butwhatyousawinthevisionwasn’t.”

12

7.Lettinggoofvisions

Thequestionermightthenask,“Yousaythatallthesevisionsareexternal,andthatIcan’tyetputthemtoanyuse;ifIstaystucksimplyonthevisionIwon’tmakeanyfurtherprogress.IsitbecauseI’vebeenstayingsolongwiththesevisionsthatIcan’tavoidthem?EverytimeIsitdowntomeditate,assoonasthemindgatherstogetheritgoesstraighttothatlevel.Canyougivemesomeadviceonhowtoletgoofvisionsinaneffectiveway?”

LuangPuwouldrespond,

“Oh,someofthesevisionscanbelotsoffunandreallyabsorbing,youknow,butifyoustaystuckrightthereit’sawasteoftime.Areallysimplemethodforlettinggoofthemisnottolookatwhatyouseeinthevision,buttolookatwhat’sdoingtheseeing.Thenthethingsyoudon’twanttoseewilldisappearontheirown.”

13

8.Externalthings

OnDecember10,1981,LuangPuparticipatedintheannualcelebrationatWatDhammamongkononSukhumvitRoadinBangkok.Alargenumberoftemporarilyordainedwomenfromanearbyteachers’collegecametodiscusstheresultsoftheirvipassanāpractice,tellinghimthatwhentheirmindssettleddowntheywouldseeaBuddhaimageintheirhearts.Someofthemsaidthattheysawtheheavenlymansionsawaitingtheminheaven.SomesawtheCulamaṇiStūpa[amemorialtoarelicoftheBuddhakeptinheaven].Theyallseemedveryproudoftheirsuccessintheirpracticeofvipassanā.

LuangPusaid,

“Allthethingsthatappearedforyoutoseearestillexternal.Youcan’ttakethemasasubstantialrefugeatall.”

14

9.Stoppingtoknow

InMarch,1964,alargenumberofscholarlyandmeditatingmonks—thefirstgroupof“Dhammamissionaries”—cametopaytheirrespectstoLuangPuandtoaskforteachingsandadvicethattheycoulduseintheirworkofspreadingtheDhamma.LuangPutaughtthemDhammaontheultimatelevel,bothforthemtoteachothersandforthemtoputintopracticethemselvessoastoreachthatleveloftruth.Inconclusion,hegavethemapieceofwisdomforthemtotakeandcontemplate:

“Nomatterhowmuchyouthink,youwon’tknow.Onlywhenyoustopthinkingwillyouknow.Butstill,youhavetodependonthinkingsoastoknow.”

15

10.Advancementordestruction

Onthatoccasion,LuangPugaveanadmonitiontotheDhammamissionaries,atonepointsaying,

“WhenyougoouttodisseminateandproclaimtheBuddha’steachings,itcaneitherleadtotheadvancementofthereligionortoitsdestruction.ThereasonIsaythisisbecausethepersonofeachDhammamissionaryisthedeterminingfactor.If,whenyougo,youbehaveinanappropriateway,keepinginmindthefactthatyou’reacontemplative,withmannersandbehaviorcorrespondingwithwhat’sproperforacontemplative,thosewhoseeyou,iftheydon’tyethavefaith,willgiverisetofaith.Asforthosewhoalreadyhavefaith,yourbehaviorwillincreasetheirfaith.Butasforthemissionarieswhobehaveintheoppositefashion,itwilldestroythefaithofthosewhohavefaith,andwilldrivethosewhodon’tyethavefaithevenfurtheraway.SoIaskthatyoubeconsummatebothinyourknowledgeandyourbehavior.Don’tbeheedlessorcomplacent.Whateveryouteachpeopletodo,youyourselfshouldalsodoasanexampleforthem.”

16

11.Ontheultimatelevelthere’snodesire

BeforetheRainsretreatin1953,LuangPhawThaw,arelativeofLuangPu’swhohadordainedlateinlife,returnedfrommanyyearsofwanderingwithAjaanThateandAjaanSaaminPhang-ngaprovincetopayhisrespectstoLuangPuandtolearnmoreaboutmeditationpractice.HespokewithLuangPuonfamiliarterms,saying,“Nowthatyou’vebuiltanordinationhallandthislarge,beautifulmeetinghall,you’veprobablyreapedareallyhugeamountofmerit.”

LuangPureplied,

“WhatIbuiltwasbuiltforthegeneralgood,thegoodoftheworld,ofthemonastery,andofthereligion,that’sall.Asforreapingthemerit,whatwouldIwantwithmeritlikethis?”

17

12.Teachinghimalesson?

SixyearsaftertheSecondWorldWarwasover,thelegacyofthewarremainedintheformofthepovertyanddifficultiescausedbytheshortagesoffoodandmaterialsthataffectedeveryhome.Inparticular,therewasagreatshortageofcloth.Ifamonkornovicehadevenonecompletesetofrobes,hewasfortunate.

IwasoneofalargenumberofnoviceslivingwithLuangPu.OnedayNovicePhrom,anotheroneofLuangPu’snephews,sawNoviceChumponwearingabeautifulnewrobe,soheaskedhim,“Wheredidyougetthatrobe?”NoviceChumpontoldhim,“IwastakingmyturnattendingtoLuangPu.Hesawthatmyrobewastorn,sohegavemeanewone.”

WhenitcameNovicePhrom’sturntogiveLuangPuafootmassage,heworeatornrobe,withtheideathathe’dgetanewrobe,too.Whenhehadfinishedhisdutiesandwasleaving,LuangPunoticedthetearintherobeandwasstruckwithpityforhisnephew.Sohegotup,openedacabinet,andhandedhisnephewsomething,saying,

“Here.Sewthatup.Don’tgoaroundwearingarobealltornlikethat.”

Disappointed,NovicePhromhadtoquicklyaccepttheneedleandthreadfromLuangPu’shand.

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13.Whydotheysuffer?

Amiddle-agedladyoncecametopayrespecttoLuangPu.Shedescribedhersituationinlife,sayingthathersocialpositionwasgoodandshehadneverlackedforanything.Shewasupset,though,overherson,whowasdisobedient,disorderly,andhadfallenundertheinfluenceofeverykindofevilamusement.Hewaslayingwastetohisparents’wealth,aswellastotheirhearts,inawaythatwasmorethantheycouldbear.SheaskedLuangPutoadviseheronanapproachthatwouldlessenhersuffering,aswellasgettinghersontogiveuphisevilways.

LuangPugavehersomeadviceonthesematters,alsoteachingherhowtoquiethermindandhowtoletgo.

Aftershehadleft,hecommented,

“Peoplethesedayssufferbecauseofthoughts.”

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14.Inspiredwords

LuangPucontinuedwithaDhammatalk,saying,“Materialthingsarealreadythereintheworldinawaythat’sperfectlycomplete.Peoplewholackthediscernmentandabilitycan’ttakepossessionofthemandsotheyhavedifficultiesinprovidingforthemselves.Thosewiththediscernmentandabilitycantakepossessionofthevaluablesoftheworldinlargequantities,makinglifeconvenientandcomfortableforthemselvesinallcircumstances.Asforthenobleones,theytrytoconductthemselvesforthesakeofgainingreleasefromallthosethings,enteringastatewheretheyhavenothingatall,because—

“Intheareaoftheworld,youhavethingsthatyouhave.IntheareaoftheDhamma,youhavesomethingyoudon’thave.”

20

15.Moreinspiredwords

“Whenyoucanseparatethemindfromitsinvolvementwithallthings,themindisnolongertiedtosorrow.Whethersights,sounds,smells,tastes,ortactilesensationsaregoodorbaddependsonthemind’sgoingouttofashiontheminthatway.Whenthemindlacksdiscernment,itmisunderstandsthings.Whenitmisunderstandsthings,itgetsdeludedundertheinfluenceofallthingsthatarebinding,bothphysicallyandmentally.Theilleffectsandpunishmentswesufferphysicallyarethingsfromwhichotherpeoplecanhelpfreeus,toatleastsomeextent.Buttheilleffectswithinthemind,towhichthemindisinbondagethroughdefilementandcraving,arethingsfromwhichwehavetolearntofreeourselvesonourown.

“Thenobleoneshavefreedthemselvesfromilleffectsofbothsorts,whichiswhysufferingandstresscan’tovercomethem.”

21

16.Stillmoreinspiredwords

“Whenapersonhasshavedhishairandbeardandputontheochrerobe,that’sthesymbolofhisstateasamonk.Butitcountsonlyontheexternallevel.Onlywhenhehasshavedoffthementaltangle—alllowerpreoccupations—fromhisheartcanyoucallhimamonkontheinternallevel.

“Whenaheadhasbeenshaved,littlecreepinginsectslikelicecan’ttakeupresidencethere.Inthesameway,whenamindhasgainedreleasefromitspreoccupationsandisfreedfromfabrication,sufferingcan’ttakeupresidenceatall.Whenthisbecomesyournormalstate,youcanbecalledagenuinemonk.”

22

17.Whatbuddhoislike

LuangPuwasinvitedtoteachinBangkokonMarch31,1978.DuringaDhammaconversation,somelaypeopleexpressedtheirdoubtsaboutwhat“buddho”waslike.LuangPuwaskindenoughtoanswer:

“Whenyoumeditate,don’tsendyourmindoutside.Don’tfastenontoanyknowledgeatall.Whateverknowledgeyou’vegainedfrombooksorteachers,don’tbringitintocomplicatethings.Cutawayallpreoccupations,andthenasyoumeditateletallyourknowledgecomefromwhat’sgoingoninthemind.Whenthemindisquiet,you’llknowitforyourself.Butyouhavetokeepmeditatingalot.Whenthetimecomesforthingstodevelop,they’lldevelopontheirown.Whateveryouknow,haveitcomefromyourownmind.

Theknowledgethatcomesfromamindthat’squietisextremelysubtleandprofound.Soletyourknowledgecomeoutofamindquietandstill.

Havethemindgiverisetoasinglepreoccupation.Don’tsenditoutside.Letthemindstayrightinthemind.Letthemindmeditateonitsown.Letitbetheonethatkeepsrepeatingbuddho,buddho.Andthengenuinebuddhowillappearinthemind.You’llknowforyourselfwhatbuddhoislike.That’sallthereistoit.There’snotawholelot.…”

(Transcribedfromatape)

23

18.Forthosewhowantsomethinggood

InearlySeptember,1983,theHousewivesAssociationoftheInteriorMinistry,ledbyMrs.JuapJirarote,cametotheNortheasttodosomecharitywork.OneeveningtheytooktheopportunitytostopbyandpaytheirrespectstoLuangPuat6:20p.m.

Aftertheyhadpaidtheirrespectsandaskedafterhishealth,theyreceivedsomeamuletsfromhim.Seeingthathewasn’tfeelingwell,though,theyquicklyleft.ButtherewasoneladywhostayedbehindandtookthisspecialopportunitytoaskLuangPu,“I’dlikesomethinggood[aeuphemismforanamulet]fromLuangPu,too.”

LuangPureplied,“Youhavetomeditatetogetsomethinggood.Whenyoumeditate,yourmindwillbeatpeace.Yourwordsanddeedswillbeatpeace.Yourwordsanddeedswillbegood.Whenyouliveinagoodwaylikethis,you’llbehappy.”

Theladyreplied,“Ihavelotsofduties,andnotimetomeditate.Mygovernmentworkhasmealltiedup,sowhereamIgoingtofindanytimetomeditate?”

LuangPuexplained,

“Ifyouhavetimetobreathe,youhavetimetomeditate.”

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19.Hedoes,buthedoesn’t

In1979,LuangPuwenttoChantaburitorestandtovisitwithAjaanSomchai.Onthatoccasion,aseniormonkfromBangkok—PhraDhammavaralankanofWatBuppharam,theecclesiasticalheadofthesouthernregionofthecountry—wasalsothere,practicingmeditationinhisoldage,beingonlyoneyearyoungerthanLuangPu.WhenhelearnedthatLuangPuwasameditationmonk,hebecameinterestedandengagedLuangPuinalongconversationontheresultsofmeditation.Hementionedhisresponsibilities,sayingthathehadwastedalotofhislifeengagedinstudyandadministrationworkwellintohisoldage.HediscusseddifferentpointsofmeditationpracticewithLuangPu,finallyaskinghim,“Doyoustillhaveanyanger?”

LuangPuimmediatelyanswered,

“Ido,butIdon’tpickitup.”

25

20.Awareintime

WhenLuangPuwasundergoingtreatmentatChulalongkornHospitalinBangkok,largenumbersofpeoplecametopaytheirrespectsandlistentohisDhamma.Mr.BamrungsakKongsukwasamongthosewhowereinterestedinthepracticeofmeditation.HewasastudentofAjaanSanawngofWatSanghadanainNonthaburiprovince,oneofthestrictmeditationcentersofourdayandtime.HebroachedthetopicofthepracticeoftheDhammabyasking,“LuangPu,howdoesonecutoffanger?”

LuangPuanswered,

“There’snobodywhocutsitoff.There’sonlybeingawareofitintime.Whenyou’reawareofitintime,itdisappearsonitsown.”

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21.Cuttingnoslack

ManymonksandnovicesattendingtoLuangPulateatnightinChulalongkornHospitalwereperplexedandamazedwhentheynoticedthatonsomenights,wellafter1:00a.m.,theycouldhearLuangPuexplainingtheDhammaforabouttenminutesandthenchantingablessing,asiftherewerelargenumbersoflistenersrightinfrontofhim.Atfirst,noonedaredaskhimaboutthis,butafterithadhappenedmanytimestheycouldn’tcontaintheirdoubts,andsotheyasked.

LuangPutoldthem,

“ThesedoubtsandquestionsarenotthepathforpracticingtheDhamma.”

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22.Frugalwithhiswords

AlargegroupofDhammapractitionersfromBuriramprovince—headedbyPoliceLieutenantBunchaiSukhontamat,theprovincialprosecutor—cametopaytheirrespectstoLuangPu,tolistentotheDhamma,andtoaskquestionsabouthowtoprogressfurtherintheirpractice.Mostofthemhadpracticedwithallthefamousajaans,whohadexplainedthepracticeinavarietyofwaysthatweren’talwaysinlinewithoneanother,andthishadcausedthemmoreandmoredoubts.SotheyaskedLuangPu’sadviceastothewayofpracticethatwascorrectandeasiest,astheyhaddifficultiesinfindingtimetopractice.Iftheycouldlearnofawaythatwasreallyeasy,itwouldbeespeciallyrightforthem.

LuangPuanswered,

“Watchthemindrightatthemind.”

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23.Simple,buthardtodo

ThegroupofDuangpornTharichatfromtheAirForceRadioStation01inBangSyy,headedbyAkhomThannithate,cametothenortheasttopresentgroupdonationsandtopaytheirrespectstotheajaansinthevariousmonasteries.WhentheystoppedofftopayrespecttoLuangPu,theypresentedtheirdonationsandreceivedsmallmementos.Afterthat,someofthemwentshoppinginthemarket,whilesomeofthemfoundaplacetorest.However,therewasonegroupofaboutfourorfivepeoplewhostayedbehindandaskedLuangPutoadvisethemonasimplemethodtogetridofmentaldistressanddepression,whichwasaconstantproblemforthem.Whatmethod,theyasked,wouldgivethequickestresults?

LuangPuanswered,

“Don’tsendyourmindoutside.”

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24.Throwitaway

Aladyprofessor,afterhearingLuangPugiveatalkonDhammapractice,askedhimtheproperwayto“wearsuffering”[theThaiidiomforobservingaperiodofmourning].Shecontinued,“Thesedays,peopledon’twearsufferinginthecorrectwayorinlinewithacommonpattern,eventhoughKingRamaVIestablishedagoodstandardinthetimeofhisreign.Whenamemberofyourimmediatefamilyoraseniormemberofyourextendedfamilydied,thepatternwastowearsufferingforsevendays,50days,or100days.Butnowadayspeopledon’tfollowanypattern.SoI’dliketoaskyou:Whatisthecorrectwaytowearsuffering?”

LuangPuanswered,

“Sufferingissomethingtobecomprehended.Whenyoucomprehendit,youletitgo.Whywouldyouwanttowearit?”

30

25.Atruthinlinewiththetruth

AChineselady,afterpayingherrespectstoLuangPu,askedhim,“IhavetomovetoPrakhonchaiDistrictinBuriramProvincetosetupastorenearmyrelativesthere.Theproblemis,myrelativeshavebeenrecommendingthatIsellthis,that,andtheotherthinginthestore,inlinewiththeiropinionastowhatwouldsellwell,butIcan’tmakeupmymindastowhatwouldbegoodtosell.SoI’vecometoaskyouradviceastowhatwouldbegoodformetosell.”

LuangPuanswered,

“Anythingisgoodtosell,aslongastherearepeopletobuyit.”

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26.Thatwasn’thisaim

OnMay8,1979,agroupoftenormorearmyofficerscametopaytheirrespectstoLuangPuquitelateintheeveningbeforeheadingontoBangkok.TwoofthemembersofthegrouphadtherankofLieutenantGeneral.AfterconversingwithLuangPuforawhile,themembersofthegrouptooktheamuletsfromaroundtheirnecksandplacedtheminatrayforLuangPutoblesswiththepowerofhisconcentration.Heobligedthem,andthenreturnedtheiramuletstothem.Oneofthegeneralsaskedhim,“I’veheardthatyou’vemademanysetsofamulets.Whichofthemarefamous?”

LuangPuanswered,

“Noneofthemarefamous.”

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27.Worldsapart

AgroupofthreeorfouryoungmenfromadistantprovincecametoseeLuangPuashewassittingontheporchofthemeetinghall.Youcouldtellfromtheirbehavior—inthecasualwaytheysatandspoke—thattheywereprobablyfamiliarwitharoguemonksomeplace.Ontopofthat,theyseemedtobelievethatLuangPuwasinterestedintalismans,fortheytoldhimofallthegreattantricajaanswhohadgiventhemtalismansofextraordinarymagicalpower.Finally,theypulledouttheirtalismanstodisplaytooneanotherrightthereinfrontofhim.Oneofthemhadatuskofawildboar,anotheratiger’sfang,anotherarhinoceroshorn.Eachofthemclaimedextraordinarypowersforhistalisman,sooneofthemaskedLuangPu,“Hey,LuangPu.Whichoftheseismoreextraordinaryandgoodthantheothersforsure?”

LuangPuseemedespeciallyamusedandsaidwithasmile,

“Noneofthemaregood,noneofthemareextraordinaryatall.Theyallcomefromcommonanimals.”

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28.Onethingonly

LuangPuoncesaid,“IntheRainsRetreatof1952ImadeavowtoreadtheentireCanontoseewheretheendpointoftheBuddha’steachingslay—toseewheretheendofthenobletruths,theendofsuffering,lay—toseehowtheBuddhahadsummarizedit.IreadtheCanontotheend,contemplatingalongtheway,buttherewasnopassagethatmadecontactdeeplyenoughinthemindthatIcouldsayforsure,‘Thisistheendofsuffering.Thisistheendofthepathsandfruitions,orwhat’scallednibbāna.’

“Exceptforonepassage.Ven.Sāriputtahadjustcomeoutoftheattainmentofthecessation,andtheBuddhaaskedhim,‘Sāriputta,yourskinisespeciallybright,yourcomplexionespeciallyclear.Whatisthedwellingplaceofyourmind?’

“Ven.Sāriputtaanswered,‘Mymind’sdwellingplaceisemptiness.’

“That’stheonethingthatmadecontactwithmymind.”

34

29.Whattostudyandwhatnottostudy

Ven.AjaanSuchinSuciṇṇohadreceivedhislawdegreefromDhammasaatUniversityalongtimeagoandheldthepracticeoftheDhammainhighregard.HewasastudentofLuangPuLuiformanyyearsandthen,afterhearingofLuangPuDune’sreputation,cametopracticewithhim.Eventuallyhetookordination.AfterstayingwithLuangPuforawhile,hecametotakehisleavesothathecouldwanderoffinsearchofsolitude.

LuangPuadvisedhim,

“IntheareaoftheVinaya,youshouldstudythetextsuntilyoucorrectlyunderstandeachandeveryruletothepointwhereyoucanputthemintopracticewithouterror.AsfortheDhamma,ifyoureadalotyou’llspeculatealot,soyoudon’thavetoreadthatatall.Beintentsolelyonthepractice,andthatwillbeenough.”

35

30.Whattowatch

LuangTaaNaenordainedwellaftermiddleage.IlliterateandunabletospeakawordofCentralThai,hehadhisstrongpointinthathewaswell-intentioned,tractable,anddiligentinhisduties,tothepointwhereyoucouldn’tfaulthim.Whenhesawothermonkstakingtheirleavetogowanderingortostudywithotherajaans,hedecidedthathewantedtogo,too.Sohecametoaskpermissiontoleave,whichLuangPugranted.Butthenhefeltworried:“Ican’tread,Idon’tknowtheirlanguage.HowwillIbeabletopracticewiththem?”

LuangPuadvisedhim,

“Thepracticeisn’tamatterofthelettersofthealphabetorofspokenwords.Thefactthatyouknowyoudon’tknowisagoodplacetostart.Thewaytopracticeisthis:IntheareaoftheVinaya,watchtheirexample,theexamplesetbytheajaan.Don’tdeviateinanywayfromwhathedoes.IntheareaoftheDhamma,keepwatchrightatyourownmind.Practicerightatthemind.Whenyouunderstandyourownmind,that,inandofitself,willmakeyouunderstandeverythingelse.”

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31.Problems&responsibilities

OneoftheproblemsinadministeringtheSaṅgha,inadditiontohavingtodealwithalltheothermajorandminorissuesthatcomeup,isthelackofmonkswhowillbeabbots.Wesometimeshearnewsofmonkscompetingtobecomeabbotofamonastery,butLuangPu’sstudentshadtobecajoledorforcedintotakingontheabbotshipinothermonasteries.Everyyearwithoutexception,groupsoflaypeoplewouldcometoLuangPu,askinghimtosendoneofhisstudentstobecometheabbotattheirmonastery.IfLuangPusawthataparticularmonkshouldgo,hewouldpleadwithhimtogo,butforthemostpartthemonkwouldn’twanttogo.Theusualexcusewas,“Idon’tknowhowtodoconstructionwork,Idon’tknowhowtotrainothermonks,Idon’tknowhowtogivesermons,I’mnogoodatpublicrelationsorreceivingguests.That’swhyIdon’twanttogo.”

LuangPuwouldrespond,

“Thosethingsaren’treallynecessary.Youronlyresponsibilityistofollowyourdailyduties:goingforalms,eatingyourmeal,sittinginmeditation,doingwalkingmeditation,cleaningthemonasterygrounds,beingstrictinobservingtheVinaya.That’senoughrightthere.Asforconstructionwork,thatdependsonthelaysupporters.Whetherornottheydoitisuptothem.”

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32.Thepoorer,thehappier

Totheendofhislife,LuangPuwouldhavehisdailywarm-waterbathat5:00everyevening,assistedbyamonkornovice.Afterhehaddriedoffandwasfeelingrefreshed,hewouldoftenspeakafewwordsofDhammathatoccurredtohimatthetime.Forinstance,oncehesaid,

“Wemonks,ifweestablishinourselvesasenseofsatisfactionwithourstatusasmonks,willfindnothingbuthappinessandpeace.Butifwehavethestatusofamonkandyethankerafteranyotherstatus,we’llbeengulfedinsufferingallthetime.Whenyoucanstopthirsting,stopsearching,that’sthetruestateofbeingamonk.Whenyou’retrulyamonk,thepooreryouare,themorehappinessyouhave.”

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33.Theless,thebetter

“Evenifyou’vereadthewholeCanonandcanrememberlotsofteachings;evenifyoucanexplaintheminpoignantways,withlotsofpeopletorespectyou;evenifyoubuildalotofmonasterybuildings,orcanexplaininconstancy,stress,andnot-selfinthemostdetailedfashion—ifyou‘restillheedless,youhaven’ttastedtheflavoroftheteachingsinanywayatall,forthoseotherthingsareallexternal.Thepurposestheyserveareallexternal:asabenefittosociety,abenefittootherpeople,abenefittoposterity,orasymbolofthereligion.Theonlythingthatservesyourowntruepurposeisreleasefromsuffering.

“Andyou’llbeabletogainreleasefromsufferingonlywhenyouknowtheonemind.”

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34.Didn’tthinkofthat

InoneofLuangPu’sbranchmeditationmonasteriestherelivedagroupoffiveorsixmonkswhowantedtobeespeciallystrictintheirpractice,sotheymadeavownottotalkthroughouttheRainsRetreat.Inotherwords,nowordwouldcomeoutoftheirmouthsexceptforthedailychantingandthebi-weeklyPāṭimokkhachant.AftertheendoftheRainstheycametopaytheirrespectstoLuangPuandtoldhimoftheirstrictpractice:Inadditiontotheirotherduties,theywerealsoabletostopspeakingfortheentireRains.

LuangPusmiledabitandsaid,

“That’sprettygood.Whenthere’snospeaking,thennofaultsarecommittedbywayofspeech.Butwhenyousaythatyoustoppedspeaking,thatsimplycan’tbe.Onlythenobleoneswhoentertherefinedattainmentofcessation,wherefeelingandperceptionstop,areabletostopspeaking.Asidefromthem,everyone’sspeakingalldayandallnightlong.Andespeciallythosewhovownottospeak:Theytalkmorethananyoneelse,simplythattheydon’tmakeasoundthatotherscanhear.”

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35.Don’taiminthewrongdirection

Inadditiontothewisdomthatcamestraightfromhisheart,LuangPuwouldalsoquotepassagesfromhishavingreadtheCanon.Anypassagethathesawasimportant,asashortanddirectlessoninthepractice,hewouldrepeattous.Forinstance,oneoftheBuddha’steachingsthathelikedtoquotewasthis:“Monks,thisholylifeisnotpracticedforthesakeofdeceivingthepublic,norforthesakeofgainingtheirrespect,norforthesakeofgains,offerings,andfame;norforthesakeofdefeatingothersectarians.Thisholylifeislivedforthesakeofrestraint,abandoning,dispassion,andthecessationofsuffering.”

LuangPuwouldthenadd,

“Thosewhoordainandthosewhopracticehavetoaiminthisdirection.Anydirectionsotherthanthisareallwrong.”

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36.IntheBuddha’swords

LuangPuoncesaid,“People,aslongasthey’rerun-of-the-mill,havetheirprideandtheiropinions.Aslongastheyhavepride,it’shardforthemtoseeinlinewithoneanother.Whentheirviewsaren’tinlinewithoneanother,itcausesthemtokeepquarrelinganddisputing.AsforanobleonewhohasreachedtheDhamma,hehasnothingtobringhimintoaquarrelwithanyoneelse.Howeverotherpeopleseethings,heletsitgoastheirbusiness.AsinoneoftheBuddha’ssayings,

“Monks,whateverthewisepeopleoftheworldsayexists,Itoosayexists.Andwhateverthewisepeopleoftheworldsaydoesn’texist,Itoosaythatitdoesn’texist.Idon’tquarrelwiththeworld;theworldquarrelswithme.”

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37.Thosewithnofaultbywayofspeech

OnFebruary21,1983,whenLuangPuwasseriouslyillandstayingattheChulalongkornHospitalinBangkok,LuangPuSaamĀkiñcanocametovisithiminthehospitalroom.Atthattime,LuangPuwasresting.LuangPuSaamsatdownnearhimandraisedhishandsinrespect.LuangPurespondedbyraisinghishandsinrespect.Thenthetwoofthemsatthere,perfectlystill,foralongtime.Finally,afteranextremelylongtime,LuangPuSaamraisedhishandsinrespectoncemoreandsaid,“I’llbeleavingnow.”

“OK,”LuangPuresponded.Fortheentiretwohours,thoseweretheonlywordsIheardthemsay.After

LuangPuSaamleft,Icouldn’thelpbutaskLuangPu,“LuangPuSaamcameandsathereforalongtime.Whydidn’tyousayanythingtohim?”

LuangPuresponded,

“Thetaskisdone,sothere’snoneedtosayanythingmore.”

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38.Theperfectionofendurance

DuringallthemanyyearsIlivednearLuangPu,Ineversawhimactinawaytoindicatethathewasbotheredbyanythingtothepointwherehecouldn’tstandit,andIneverheardhimcomplainaboutanydifficultyatall.Forexample,whenhewastheseniormonkatafunction,henevermadeafussordemandedthatthehostsalterthingstosuithim.Wheneverhewasinvitedanyplacewherehehadtositforlongperiodsoftimeorwheretheweatherwashotandhumid,henevercomplained.Whenhewassickandinpain,orifhisfoodcamelate,nomatterhowhungryhewas,henevergrumbled.Ifthefoodwasblandandtasteless,heneveraskedforanythingtospiceitup.Ontheotherhand,ifhesawanyothereldermonkmakingafusstogetspecialtreatmentfromotherpeople,hewouldcomment,

“Youcan’tendureeventhislittlething?Ifyoucan’tendurethis,howareyougoingtowinoutoverdefilementandcraving?”

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39.Notroublethroughhiswords

LuangPuwaspureinhisspeech,forhewouldspeakonlyofthingsthatservedapurpose.Henevercreatedanytroubleforhimselforforothersthroughhiswords.Evenwhenpeopletriedtobaithimsothattheycouldhearhimcriticizeothers,hewouldn’tfallforthebait.

Manywerethetimeswhenpeoplewouldcometosaytohim,“LuangPu,whyisitthatsomeofournationallyrenownedpreachersliketoattackothersordenouncesocietyorcriticizeotherseniormonks?Evenifyoupaidme,Icouldn’trespectmonkslikethat.”

LuangPuwouldrespond,

“That’stheleveloftheirknowledgeandunderstanding.Theysaywhatcomeseasilyinlinewiththeleveloftheirknowledge.Nobody’spayingyoutorespectthem.Ifyoudon’twanttorespectthem,thendon’trespectthem.Theyprobablywon’tmind.”

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40.Monkswhovictimizespirits

Generallyspeaking,LuangPulikedtoencouragemonksandnovicestotakeaspecialinterestinthepracticeofwanderingintheforesttomeditateandobservetheasceticpractices.Once,whenalargenumberofhisstudents—bothseniorandjunior—cameforameeting,heencouragedthemtosearchforseclusioninthewilderness,livingonmountainsorincavesforthepurposeofacceleratingtheirpractice.Thatwaythey’dbeabletoreleasethemselvesfromtheirlowerstatesofmind.

Oneofthemonkssaidthoughtlessly,“Idon’tdaregotothoseplaces,sir.I’mafraidthatspiritsmightvictimizeme.”

LuangPushotrightback,

“Wherehavethereeverbeenanyspiritswhovictimizemonks?Thereareonlymonkswhovictimizespirits—andtheymakeabigproductionofittoboot.Thinkaboutit.Nearlyallthematerialthingslaypeoplebringtodonateareforthesakeofdedicatingthemerittothespiritsoftheirdeadancestorsandrelatives:theirparents,theirgrandparents,theirbrothersandsisters.Anddowemonksbehaveinafittingway?Whatmentalqualitiesdowehavethatwillsendthemerittothosespirits?Becarefulthatyoudon’tbecomeamonkwhovictimizesspirits.”

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41.Nice,but…

Atpresenttherearealotofmeditatorswhogetenthusiasticaboutnewteachersornewmeditationcenters.Justaslotteryenthusiastsgetexcitedaboutmonkswhoforecastlotterynumbers,oramuletenthusiastsgetexcitedaboutmonkswhomakepowerfulamulets,inthesameway,vipassanāenthusiastsgetexcitedaboutvipassanāteachers.Alotofthesepeople,whentakenwithaparticularteacher,willpraisethatteachertoothersandtrytopersuadethemtosharetheiropinionandrespectfortheteacher.Andespeciallyatpresent,therearefamousspeakerswhotapetheirDhammatalksandsellthemalloverthecountry.Onewomanoncebroughtmanytapesofafamousspeaker’stalksforLuangPutolistento,buthedidn’tlistentothem.Onereasonwasthathehadneverhadaradioortapeplayersincethedayhewasborn.Orsupposingthathehadhadone,hewouldn’thaveknownhowtoturniton.Later,someonebroughtatapeplayerandplayedmanyofthesetapesforLuangPutolistento.Afterwards,sheaskedhimwhathethought.Hesaid,

“Nice.Hehasabeautifulwayofexpressinghimself,andanabundanceofwords,butIcouldn’tfindanysubstancetothem.Eachtimeyoulisten,youshouldbeabletogettheflavorofstudy,practice,andattainment.That’swhenthere’ssubstance.”

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42.Meditatorswhoareuncertain

Atpresent,manypeoplewhoareinterestedinmeditationpracticeareextremelyconfusedanddoubtfulaboutthecorrectwaytopractice.Thisisespeciallytrueofpeoplejustbeginningtogetinterested,becausemeditationteachersoftengiveconflictingadviceonhowtopractice.What’sworse,insteadofexplainingthingsinafairandobjectiveway,theseteachersseemreluctanttoadmitthatotherteachersormethodsofpracticemightalsobecorrect.Therearenotafewwhoshowactualdisdainforothermethods.

BecausemanypeoplewiththesesortsofdoubtswouldoftencometoaskLuangPu’sadvice,Ifrequentlyheardhimexplainthingsinthisway:

“Whenyoustartpracticingmeditation,youcanbeginwithanymethodatall,becausetheyallleadtothesameresults.Thereasontherearesomanymethodsisbecausepeoplehavedifferenttendencies.Thisiswhytherehavetobedifferentimagestofocusonorwordstorepeat—suchas“buddho”or“arahang”—asmeansofgivingthemindapointaroundwhichtogatherandsettledownasthefirststep.Whenthemindhasgatheredandisstill,themeditationwordwillfallawayonitsown,andthat’swhereeverymethodfallsintothesametrack,withthesameflavor.Inotherwords,ithasdiscernmentasitssurpassingstate,andreleaseasitsessence.”

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43.Whendwelling,dwellabove

EveryonewhocametopayrespecttoLuangPuwouldsaythesamething:Eventhoughhewasalmost100yearsold,hiscomplexionwasbrightandhishealthstrong.Eventhoseofuswholivednearhimallalongrarelysawhisfacedarkenorlookexhaustedorgetfurrowedindispleasureorpain.Hisnormalstatewastobequietandcheerfulatalltimes.Hehadfewillnessesandwasalwaysinagoodmood,neverexcitedabouteventsoraffectedbypraiseorblame.

Once,inthemidstofagatheringofeldermeditationmonkswhowereconversingabouthowtocharacterizethenormalstateofmindofthosewholiveabovesuffering,LuangPusaid,

“Notworrying,notbeingattached:That’sthementaldwellingofthosewhopractice.”

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44.Lookingfornewteachers

PeoplepracticingtheDhammaatpresentareoftwosorts.Thefirstarethosewho,whentheylearntheprinciplesofthepracticeorreceiveadvicefromateacherandgetonthepath,areintentontryingtofollowthatpathtotheutmostoftheirability.Theothersortarethosewho—eventhoughthey’vereceivedgoodadvicefromtheirteacherandhavelearnedthecorrectprinciplesofthepractice—aren’tsincerelyintent.Theireffortsarelax.Atthesametime,theyliketogooutlookingforotherteachersatothercenters.Wherevertheyhearthere’sagoodcenter,theretheygo.Meditatorsofthissortaremany.

LuangPuonceadvisedhisstudents,

“Whenyougotoalotofcentersandstudywithalotofteachers,yourpracticewon’tgetresults,forwhenyougotoalotofcenters,it’sasifyougobacktothebeginningoverandoveragain.Youdon’tgainanysureprinciplesinyourpractice.Sometimesyougetuncertainandbewildered.Yourmindisn’tsolid.Yourpracticedegeneratesanddoesn’tprogress.”

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45.Holdingonvs.puttingaside

StudentsandpractitionersoftheDhammaareoftwosorts.Thefirstsortarethosewhogenuinelystudyandpracticetogainreleasefromsuffering.Thesecondarethosewhostudyandpracticetobragabouttheiraccomplishmentsandtopasstheirdaysinarguments,believingthatmemorizingalotoftextsorbeingabletoquotealotofteachersisasignoftheirimportance.Manytimes,whenpeopleofthissecondsortcametoseeLuangPu,insteadofaskinghisadviceonhowtopractice,theywouldsprayouttheirknowledgeandideasforhimtohearingreatdetail.Still,hewasalwaysabletositandlistentothem.Infact,whentheyhadfinished,hewouldaddonemorecommenttotheirs:

“Thosewhoareobsessedwithscripturesandteacherswon’tbeabletogainreleasefromsuffering.Butstill,thosewhowanttogainreleasefromsufferingdohavetodependonscripturesandteachers.”

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46.Whenthemindresistsgrowingstill

Inpracticingconcentration,there‘snowayeveryonewillgetresultsatthesamespeed.Somepeoplegetfastresults,othersgetslowresults.Thereareeventhosewhoneverseemtogainatasteofstillnessatall.Still,theyshouldn’tgetdiscouraged.Theactofmakinganeffortintheareaoftheheartis,initself,ahigherformofmeritandskillthantheactofgivinggiftsorobservingtheprecepts.AlargenumberofLuangPu’sstudentswouldaskhim,“I’vebeentryingtopracticeconcentrationforalongtime,butmymindhasneverbeenstill.Itkeepswanderingoffoutside.IsthereanotherwayImightbeabletopractice?”

LuangPuwouldsometimesrecommendthisothermethod:

“Whenthemindisn’tstill,youcanatleastmakesureitdoesn’twanderofffar.Useyourmindfulnesstostaymindfulsolelyofthebody.Looktoseeitasinconstant,stressful,andnot-self.Developtheperceptionofitsbeingunattractive,withnothingofanysubstancetoitatall.Whenthemindseesclearlyinthisway,itwillgiverisetoasenseofdismay,disenchantment,anddispassion.This,too,cancutthroughtheclinging-aggregates.”

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47.ThegenuinebasisoftheDhamma

There’sonethingthatmeditatorslovetotalkabout,andthat’s,“Whatdoyouseewhenyousitinmeditation?Whatappearswhenyoumeditate?”Orelsetheycomplainthatthey’vebeensittinginmeditationforalongtimeandyetnothinghasappearedforthemtosee.Orelsetheytalkaboutseeingthisthingorthatallthetime.Thismakessomepeoplemisunderstandthings,thinkingthatwhenyoumeditateyougettoseewhatyouwanttosee.

LuangPuwouldwarnthesepeoplethatthissortofaspirationisallwrong,forthepurposeofmeditationistoenterintothegenuinebasisoftheDhamma.

“ThegenuinebasisoftheDhammaisthemind,sofocusonwatchingthemind.Getsothatyouunderstandyourownmindpoignantly.Whenyouunderstandyourmindpoignantly,you’vegotthebasisoftheDhammarightthere.”

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48.Awarningnottobeheedless

Towardoffanyheedlessnessorcarelessnessinthebehaviorofhismonksandnovices,LuangPuwouldchooseapoignantwayofreprimandingthem:

“Laypeopleworkhardattheirlivingwithlotsofdifficultiessothattheycangainthematerialthings,thefoodandthemoneytheyneedtosupporttheirfamilies,theirchildrenandgrandchildren.Nomatterhowtiredorexhaustedtheyare,theyhavetokeepstruggling.Atthesametime,theywanttogainmerit,whichiswhytheysacrificesomeoftheirbelongingstomakemerit.Theygetupearlyinthemorningtofixgoodfoodtoputinouralmsbowls.Beforetheyputthefoodinourbowls,theyliftitabovetheirheadsandmakeawish.Whenthey’vefinishedputtingthefoodinthebowl,theybackaway,squatdown,andraisetheirhandsinrespectoncemore.Theydothisbecausetheywantmeritfromsupportingourpractice.

“Andwhatmeritisthereinourpracticethatwecangivetothem?Haveyoubehavedyourselfinawaythatyoudeservetoreceivetheirfoodandeatit?”

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49.Sometimeshecamedownhard

AjaanSamrethadordainedfromwhenhewasachilduntilhewasalmost60yearsold.Hehadbeenameditationteacher,strictinhispractice,goodinhisreputation,andrespectedbymanypeople.Buthedidn’tmakeitalltheway.Hisstateofminddeterioratedbecausehefellinlovewiththedaughterofoneofhissupporters.SohecametotakehisleaveofLuangPuinordertodisrobeandgetmarried.

Everyonewasshockedatthisnewsanddidn’tbelieveitcouldpossiblybetruebecause,lookingathispractice,theyhadassumedhewouldstayinthecontemplativelifetotheendofhisdays.Ifthenewsweretrue,itwouldbeamajorblowtothemeditativecommunity.Forthisreason,felloweldersandhisstudentstriedeverythingtheycouldtogethimtochangehismindandnotdisrobe.Inparticular,LuangPucalledforhimandtriedtotalkhimoutofhisplans,buttonoeffect.Finally,AjaanSamretsaidtohim,“Ican’tstayon.EverytimeIsitandmeditate,Iseeherfacefloatingrightinfrontofme.”

LuangPurespondedinaloudvoice,

“That’sbecauseyouaren’tmeditatingonyourownmind.You’remeditatingonherrear,soofcourseyou’regoingtokeepseeingherrear.Getoutofhere.Feelfreetogowhereveryouwant.”

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50.Notsidetracked

IlivedwithLuangPuformorethanthirtyyears,attendingtohisneedsallthewaytotheendofhislife,andIobservedthathispracticewasrightinlinewiththeDhammaandVinaya,rightinlinewiththepaththatleadssolelytoreleasefromsuffering.Henevergotsidetrackedintomagicalspells,sacredtalismans,oranyotherdubiousactivities,noteventheleastlittlebit.Whenpeopleaskedhimtoblessthembyblowingontheirheads,he’dask,“WhyshouldIblowonyourhead?”Whenpeopleaskedhimtoputanauspiciousmarkontheircar,he’dsay,“Whyputanauspiciousmark?”Whenpeopleaskedhimtodetermineanauspiciousdayormonthfortheiractivities,he’dsay,“Alldaysaregood.”Orifhewerechewingbetelandpeoplewouldaskforthechewedremains,he’dsay,

“Whywouldyouwantthat?It’sdirty.”

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51.Simplyamotion

ThereweretimeswhenIfeltillatease,fearingthatImayhavedonewronginbeingpartytothosewhotalkedLuangPuintodoingthingsthathewasn’tinterestedindoing.ThefirsttimewaswhenhejoinedintheopeningceremoniesforthePhraAjaanMunMuseuminWatPaSutthaavaatinSakonNakhorn.Therewerelotsofmeditationteachersandlotsoflaypeoplewhowenttotheteacherstopayrespectandaskforfavors.ManypeopleaskedLuangPutoblowontheirheads.WhenIsawhimjustsittingtherewithoutresponding,Ipleadedwithhim,“Pleasejustdoittogetitoverwith.”Soheblewontheirheads.Afterawhile,whenhecouldn’tgetoutofit,he’dmakeauspiciousmarksontheircars.Whenhegrewtiredoftheirrequestsforamulets,heallowedthemtomakeamuletsinhisname.Whenhefeltpityonthem,he’dlightthe“victory”candleattheirchantingritualsandjoinintheirceremoniesforconsecratingamulets.

ButthenIfeltextremelyrelievedwhenLuangPusaid,

“Mydoingthingslikethisissimplyanexternalphysicalmotioninlinewithsocialnorms.It’snotamotionofthemindthatleadstostatesofbecoming,levelsofbeing,ortothepaths,fruitions,andnibbānainanywayatall.”

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52.Seizetheopportunity

“All84,000sectionsoftheDhammaaresimplystrategiesforgettingpeopletoturnandlookatthemind.TheBuddha’steachingsaremanybecausepeople’sdefilementsaremany.Still,thewaytoputanendtosufferingisonlyone:nibbāna.ThisopportunitywehavetopracticetheDhammarightlyisveryrare.Ifweletitpassby,we’llhavenochanceofgainingreleaseinthislifetime,andwe’llhavetogetlostinwrongviewsforalong,longtimebeforewecanmeetupwiththisverysameDhammaagain.Sonowthatwe’vemetwiththeBuddha’steachings,weshouldhurryupandpracticetogainrelease.Otherwise,we’llmissthisgoodopportunity.Whenthenobletruthsareforgotten,darknesswilloverwhelmbeingswithamassofsufferingforalongtimetocome.”

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53.Thelimitsofscience

Itwasn’tjustoncethatLuangPutaughttheDhammausingcomparisons.Oncehesaid,

“Externaldiscernmentisthediscernmentofsuppositions.Itcan’tenlightenthemindaboutnibbāna.Youhavetodependonthediscernmentofthenoblepathifyou’regoingtoenternibbāna.Theknowledgeofscientists,likeEinstein,iswellinformedandverycapable.Itcansplitthesmallestatomandenterintothefourthdimension.ButEinsteinhadnoideaofnibbāna,whichwaswhyhecouldn’tenternibbāna.

“OnlythemindthathasbeenenlightenedinthenoblepathcanleadtorealAwakening,fullAwakening,completeAwakening.Onlythatcanleadtoreleasefromsuffering,tonibbāna.”

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54.Howtoextinguishsuffering

In1977alotofundesirableeventsoverwhelmedtheseniorofficialsintheInteriorMinistry—lossofwealth,lossofstatus,criticism,andsuffering.Andofcourse,thepainandsorrowspreadtoaffecttheirwivesandchildrenaswell.SoonedaysomeoftheirwivescametopayrespecttoLuangPuandtoldhimoftheirsufferingsothathemightadvisethemonhowtoovercomeit.

Hetoldthem,

“Oneshouldn’tfeelsadormissthingsexternaltothebodythatarepastandgone,forthosethingshaveperformedtheirfunctioncorrectlyinthemostconsummateway.”

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55.Thetruthisalwaysthesame

Manywell-readpeoplewouldcommentthatLuangPu’steachingswereverysimilartothoseofZenorthePlatformSutra.Iaskedhimaboutthismanytimes,andfinallyherepliedinanimpersonalway,

“AllthetruthsoftheDhammaarealreadypresentintheworld.WhentheBuddhaawakenedtothosetruths,hebroughtthemouttoteachtothebeingsoftheworld.Now,becausethosebeingshaddifferentpropensities—coarseorrefined—hehadtouseupalotofwords:84,000sectionsofDhammainall.Whenwisepeopletrytoselectthewordsbestsuitedtoexplainthetruthtothosewhoaimatthetruth,theyhavetousethemethodsofthetruththat,onreflection,arethemostcorrectandcomplete,withoutworryingaboutthewordsorgettingfixatedonthelettersofthetextsintheleastwayatall.”

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56.Refined

AjaanBateofKhokeMawnForestMonasterycametoconversewithLuangPuaboutthepracticeofconcentration,saying,“I’vebeenpracticingconcentrationforalongtime,tothepointwhereIcanenterfixedpenetration(appanāsamādhi)forlongperiods.WhenIleavemeditation,therearetimeswhenIfeelarapturoussenseofeaselongafterwards.Sometimesthere’sasenseofbrightlight,andIcanfullyunderstandthebody.IsthereanythingelseIshoulddonext?”

LuangPuanswered,

“Usethepowerofthatfixedpenetrationtoexaminethemind.Thenletgoofallpreoccupationssothatthere’snothingleftatall.”

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57.Empty

Atalatertime,AjaanBate,togetherwithtwoothermonksandalargenumberoflaypeople,cametopayrespecttoLuangPu.AfterLuangPuhadadvisedthenewcomersonhowtodothepractice,AjaanBatequestionedLuangPufurtherontheadvicehehadreceivedonhislastvisit.“LettinggoofallobjectsissomethingIcandoonlymomentarily,”hesaid.“Ican’tstaythatwayforlongperiodsoftime.”

LuangPusaid,

“Evenifyoucanletgoofallobjectsforamoment,ifyouaren’treallyobservantofthemind,oryourmindfulnessisn’tcompletelyall-around,itmaybethatyou’vesimplyletgoofablatantobjecttomovetoamorerefinedobject.Soyouhavetostopallthoughtsandletthemindsettleonnothingness.”

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58.Notallthatclear

Someonesaid:“I’vereadthepassageinyourbiographywhereitsaysthat,whileyouwerewandering,youcametoagoodunderstandingabouttheissueofthemindconcoctingdefilementsanddefilementsconcoctingthemind.Whatdoesthatmean?”

LuangPuanswered,

“‘Themindconcoctingdefilements’referstothemind’sforcingthoughts,words,anddeedstomakeexternalthingscomeintobeing,makingthemgood,makingthembad,givingrisetotheresultsofkamma,andthenlatchingontothosethings,thinking,‘That’sme.That’smyself.That’smine.That’stheirs.’

“‘Defilementsconcoctingthemind’referstoexternalthingscomingintoforcethemindinlinewiththeirpower,sothatitfastensontotheideathatithasaself,assumingthingsthatkeepdeviatingfromthetruth.”

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59.Knowledgefromstudyvs.knowledgefrompractice

Someonesaid:“Theteachingsaboutvirtue,concentration,discernment,andreleasethatI’vememorizedfrombooksandfromtheteachingsofvariousajaans:AretheyinlinewithLuangPu’sunderstandingoftheiressence?”

LuangPuanswered,

“Virtuemeansthenormalcyofamindthat’sfreeoffaults,themindthathasarmoreditselfagainstdoingevilofanykind.Concentrationistheresultthatcomesfrommaintainingthatvirtue,i.e.amindwithsolidity,withstillnessasthestrengthsendingitontothenextstep.Discernment—“whatknows”—isamindempty,light,andatease,seeingthingsclearly,allthewaythrough,forwhattheyreallyare.Releaseisamindthatentersemptinessfromthatemptiness.Inotherwords,itletsgooftheease,leavingastatewhereitisnothingandhasnothing,withnothoughtremainingatall.”

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60.Astrategyforlooseningattachment

Someonesaid:“WhenIbringthemindtostillness,Itrytokeepitfirmlyinthatstillness.Butwhenitmeetsupwithanobjectorpreoccupation,itkeepstendingtolosethefoundationI’vebeentryingtomaintain.”

LuangPuresponded,

“Ifthat’sthewayitis,thenitshowsthatyourconcentrationisn’tresilientenough.Ifthesepreoccupationsareespeciallystrong—andinparticular,iftheyconcernyourweakpoints—youhavetodealwiththemusingthemethodsofinsight.Startoutbycontemplatingthecoarsestnaturalphenomenon—thebody—analyzingitdowntoitsdetails.Whenyou’vecontemplateditsothatit’sperfectlyclear,moveontocontemplatingmentalphenomena—anythingatall,inpairs,thatyou’veeveranalyzed,suchasblackandwhite,ordarkandbright.”

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61.Oneating

AgroupofmonkscametopaytheirrespectstoLuangPubeforetheRainsRetreatandoneofthemsaid,“I’vebeenmeditatingforalongtimeandhaveattainedsomepeace,butIhavethisproblemabouteatingmeat.Evenjustlookingatmeat,Ifeelsorryfortheanimaltowhomthemeatbelonged,thatithadtosacrificeitslifesimplyformetoconsumeit.It’sasifIreallylackcompassion.WhenIstartworryingaboutthis,Ifindithardtobringmymindtopeace.”

LuangPusaid,

“Whenamonkpartakesofthefourrequisites,heshouldcontemplatethemfirst.If,oncontemplating,heseesthateatingmeatisaformofoppressionandshowsalackofcompassionforanimals,heshouldabstainfromeatingmeatandeatvegetarianfoodinstead.”

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62.Moreoneating

Aboutthreeorfourmonthslater,thesamegroupofmonkscametopaytheirrespectstoLuangPuaftertheRainsRetreatandtoldhim,“Weatevegetarianfoodthroughouttherains,butitwasverydifficult.ThelaypeoplewherewewerestayinginKhokeKlaangvillage,Praasaatdistrict,knewnothingaboutvegetarianfood.Wehadtroublefindingany,anditwastroublesomeforthepeoplewhoweresupportingus.Someofthemonksendedupinpoorhealth,andsomeofusalmostdidn’tmakeitallthewaythroughtheRainsRetreat.Weweren’tabletoputasmucheffortintoourmeditationasweshouldhave.”

LuangPusaid,

“Whenamonkpartakesofthefourrequisites,heshouldcontemplatethemfirst.If,oncontemplating,heseesthatthefoodinfrontofhim—whetherit’svegetables,meat,fish,orrice—ispureinthreewaysinthathehasn’tseenorheardorsuspectedthatananimalwaskilledtoprovidethefoodspecificallyforhim,andalsothathehimselfobtainedthefoodinanethicalway,thatthelaypeopledonateditoutoffaith,thenheshouldgoaheadandeatthatfood.Thisishowourteachershavepracticedaswell.”

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63.Stillmoreoneating

Ontheseconddayofthewaningmooninthethirdmonthof1979,LuangPuwasstayingatPrakhonchaiForestMonastery.After8p.m.agroupofmonkswholikedtowanderaround,pitchingtheirtentsnearpopulatedareas,cametothemonasterytospendthenightthere,too.AfterpayingtheirrespectstoLuangPu,theytalkedaboutwhattheyfeltwastheoutstandingfeatureoftheirpractice,saying,“Thosewhoeatmeataresupportingthekillingofanimals.Thosewhoeatonlyvegetablesshowahighdegreeofcompassion.Theproofofthisisthatwhenyouconverttoeatingjustvegetables,themindbecomesmorepeacefulandcool.”

LuangPuresponded,

“That’sverygood.Thefactthatyoucanbevegetariansisverygood,andI’dliketoexpressmyadmiration.Asforthosewhostilleatmeat,ifthatmeatispureinthreeways—inthattheyhaven’tseenorheardorsuspectedthatananimalwaskilledtoprovidethefoodspecificallyforthem—andtheyobtaineditinapureway,theneatingthemeatisinnowayagainsttheDhammaandVinaya.Butwhenyousaythatyourmindbecomespeacefulandcool,that’stheresultofthestrengththatcomesfrombeingintentonpracticingcorrectlyinlinewiththeDhammaandVinaya.Ithasnothingtodowiththenewfoodoroldinyourstomachatall.”

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64.Businesspractices&Dhammapractice

Agroupofmerchantssaid,“Wehaveourdutiesasmerchants,whichmeansthatsometimeswehavetoexaggeratethingsortakeexcessiveprofits,butwe’reextremelyinterestedinpracticingconcentrationandhavealreadystartedpracticing.Somepeoplehavetoldus,though,that,withourlivelihood,wecan’tpracticemeditation.Whatdoyousayaboutthis,LuangPu?Fortheysaythatsellingforaprofitisasin.”

LuangPusaid,

“Inordertosurvive,everypersonneedsanoccupation,andeveryoccupationhasitsownnormsofwhat’srightandappropriate.Whenyoufollowthosenormsinaproperway,thatcountsasneutral—notmeritorious,notsinful.AsforpracticingtheDhamma,that’ssomethingyoushoulddo,foronlythosewhopracticetheDhammaarefittoworkinallcircumstances.”

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65.Buriedmemories

OncewhenLuangPuwasstayingatYothaaprasitForestMonastery,alargenumberofmonksandnovicescametopaytheirrespects.Aftertheyhadlistenedtohisteachings,LuangTaaPloi—whohadordainedwhenhewasoldbutwaswellrestrainedinhispractice—saidtoLuangPu,“I’veordainedforafairlylongtimenow,butIcan’tyetcutmyattachmentstothepast.NomatterhowfirmlyIsetmymindonthepresent,IfindthatmindfulnesslapsesandIkeepslippingback.Couldyoutellmeanothermethodtostopthissortofthing?”

LuangPuresponded,

“Don’tletthemindrunoutafterexternalpreoccupations.Ifyourmindfulnesslapses,thenassoonasyou’reawareofit,immediatelypullitback.Don’tletitgolookingintopreoccupationsthataregoodorbad,pleasantorpainful.Don’tfallinlinewiththem,butdon’tuseforcetocutthemoff.”

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66.Inhisownstyle

Sometimearound1977,LuangPuwasinvitedtoacelebrationatWatDhammamongkononSukhumvitRoadinBangkok.Duringthecelebration,hewasinvitedto“sitinprotection”aspartofaconsecrationceremonyforBuddhaimagesandamulets.Aftertheceremonywasover,hewentoutsidetorestinasmallhutwherehespokewithalargenumberofhismonk-studentswhowerestudyinginBangkokatthetime.OneofthemonkscommentedthathehadneverseenLuangPuparticipateinaceremonylikethisbefore,andwonderedifthiswashisfirsttime.Hethenwentontoaskhowonegoesaboutsitting“inprotection.”

LuangPureplied,

“Ihavenoideawhattheotherajaansdowhenthey’resitting‘inprotection’orsitting‘inblessing.’Asforme,Isimplysitinconcentrationinmysameoldstyle.”

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67.“Iwanttodowellinmystudies…”

AyounggirloncesaidtoLuangPu,“IheardGrandfatherSorasakKawngsuksaythatanyonewhowantstobeintelligentanddowellinherstudiesshouldfirstpracticesittinginmeditationtogetthemindconcentratedinstillness.Iwanttobeintelligentanddowellinmystudies,soI’vebeentryingtomeditateandbringmymindtostillness,butit’sneverbeenwillingtogrowstill.SometimesIgetevenmorerestlessthanbefore.Whenmyminddoesn’tgrowstillinthisway,howcanIdowellinmystudies?”

LuangPuanswered,

“Simplyfocusonknowingwhatitisthatyou’restudying,andthatinitselfwillhelpyoudowellinyourstudies.Whenthemind’snotstill,haveitknowthatit’snotstill.It’sbecauseyouwantsomuchforittobestillthatit’snotstill.Justkeepatyourmeditationinacalmway,andthedaywillcomeit’llgrowstillinlinewithyourwishes.”

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68.Thepurposeofwandering

Somemonksandnovices,aftertheRainsRetreat,liketogooffwanderingingroupstovariousplaces.Eachofthemmakesabigproductionoutofpreparinghisrequisitesandafullsetofdhutaṅgaaccessories.Butmanyofthemgoinamannerthatdeviatesfromthepurposeofwanderingforseclusion.Forinstance,someofthemweartheirdhutaṅgaaccessoriesonair-conditionedcoaches.Somegovisitingtheiroldfriendsincompanyoffices.

SoLuangPuoncesaidinthemidstofagatheringofmeditationmonks,

“Tomakeyourselfagood-lookingwanderingmonkisn’tproperatall.Itgoesagainstthepurposeofgoingouttowander.Eachofyoushouldreflectagreatdealonthis.Thepurposeofwanderinginmeditationisonlyonething:totrainandpolishtheheartsothatit’sfreeofdefilements.Togowanderinginmeditationonlyinbody,butwithouttakingalongtheheart,isnothingexcellentatall.”

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69.Tostopyouhavetoknowhow

AmeditatoroncesaidtoLuangPu,“I’vebeentryingtostopthinkinginlinewithwhatyou’vetaught,butI’veneverbeenabletosucceed.What’sworseisthatI’vegottenfrustratedandmybrainseemsdazed.I’mconvinced,though,thatwhatyou’vetaughtisn’twrong,soI’dliketoaskforsomeadviceonwhattodonext.”

LuangPuresponded,

“Thatshowsthatyou’vemissedthepoint.You’retoldtostopthinking,butallyoudoisthinkaboutstoppingyourthinking,sohowcantheactualstoppingcomeabout?Getridofallyourignoranceaboutstoppingtothink.Abandonyourthoughtsaboutstoppingyourthinking,andthat’llbetheendofthematter.”

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70.Similarresults,butnotthesame

Theseconddayofthewaningmoonoftheeleventhmonth,LuangPu’sbirthday,fallsontheseconddayaftertheendoftheRainsRetreateveryyear.Sohisstudents—bothscholarlymonksandpracticingmonks—likedtotraveltopaytheirrespectstohimonthatday,toaskhisadviceonthepracticeortoreporttheresultsoftheirpracticefromtheprecedingRains.Thisisonetraditiontheyobservedaslongashewasalive.

Once,aftergivingdetailedadviceonhowtopractice,LuangPuendedwiththefollowingwords,

“StudyingtheDhammabyreadingandlisteningresultsinperceptionsandconcepts.StudyingtheDhammabypracticingitresultsinactuallevelsofDhammaintheheart.”

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71.There’sonlyoneplace

PhraMahāThaweesukwasthefirstofLuangPu’sstudentstopasstheninthandfinallevelofthePaliexams.Thus,inLuangPu’sname,WatBuraphasponsoredacelebrationofhisachievement.

AfterPhraMahāThaweesukhadpaidhisrespectstoLuangPu,LuangPugavehimashortadmonition:

“Tobeabletopasstheninthlevelexamsshowsthatyou’reveryindustrious,sufficientlyintelligent,andanexpertintheCanon,forthiscountsasthecompletionofthestudycourse.Buttobeinterestedjustinstudycan’tbringreleasefromsuffering.Youhavetobeinterestedinthepracticeoftrainingthemindaswell.

“All84,000sectionsoftheDhammacameoutoftheBuddha’smind.Everythingcomesoutofthemind.Whateveryouwanttoknow,youcanlookforitinthemind.”

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72.Theworldvs.theDhamma

OnMarch12,1979,LuangPuwenttoSriKaewCaveMonasteryonPhuPhaanMountain,SakonNakornprovince,formorethantendaysofsolitudeandrest.Ontheeveningofthelastdaybeforehewastoleave,AjaanSuwattogetherwiththeothermonksandnovicesinthemonasterycametopaytheirrespects.

LuangPucommented,“It’sbeencomfortablerestinghere.Theairisgood,andthemeditationeasy.ItmakesmethinkoftheolddayswhenIwaswandering.”

ThenhegaveaDhammatalk,whichincludedthefollowingpassage:

“Thatwhichcanbeknownallbelongstotheworld.Asforthatwhichhasnothingthatcanknowit,that’stheDhamma.Theworldalwayshasthingsthatcomeinpairs,buttheDhammaisonethingallthewaythrough.”

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73.Shouldyouask?

Manypeopleinterestedinthepractice,whetherlayorordained,arenotonlyintentontheirpracticebutalsoliketosearchoutteacherswhoareskilledingivingadvice.

OnceagroupofmeditatingmonksfromthecentralregionofThailandcametospendmanydayslisteningtoLuangPu’sDhammaandtohisadviceonmeditation.OneofthemonkstoldLuangPuofhisfeelings:“I’vesearchedoutmanyteachers,andalthoughtheyallteachwell,theygenerallyteachjustabouttheVinaya,orthepracticingofwanderingandfollowingtheasceticpractices,orelsetheblissandstillnessthatcomefrompracticingconcentration.Butasforyou,youteachthestraightroutetothetop:not-self,emptiness,nibbāna.Forgivemeforbeingsoforwardastoask,butinteachingaboutnibbāna,haveyouattainedityet?”

LuangPuanswered,

“There’snothingthatwillattain,andnothingthatwon’tattain.”

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74.Thepurposeofthepractice

AjaanBate,acloserelativeofLuangPu’s,livedatKhokeMawnMonastery.Eventhoughheordainedonlylateinlife,hewasextremelystrictinhispracticeofmeditationandtheasceticpractices.LuangPuoncepraisedhim,sayingthathispracticehadgottengoodresults.WhenAjaanBatefellseriouslyillandwasneardeath,hesaidthathewantedtoseeLuangPuonelasttime,tobidhimfarewellbeforedying.IinformedLuangPu,whowenttoseehim.Onhisarrival,AjaanBategotupandboweddowntohimandthenlaybackonhissleepingmatasbefore,withoutsayingaword.Buthissmileandthehappylookonhisfacewereeasytosee.

LuangPusaidtohiminavoicebothclearandgentle,

“Allthepracticesyou’vebeentryingtopracticearespecificallymeantforuseatthistime.Whenthetimecomestodie,makethemindone,thenstopfocusingandletgoofeverything.”

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75.Hopingforfar-offresults

WhenlaypeoplecametovisitLuangPu,heordinarilywouldn’taskthemaboutanythingfaraway.He’dusuallyask,“Haveyouevermeditated?”Somewouldrespondthattheyhad,othersthattheyhadn’t.

Onewoman,amemberofthelattergroup,wasmoreoutspokenthantherest.Shesaid,“AsIseeit,there’snoreasonwehavetogotoallthetroubleofmeditating.EveryyearIheartheMahachaadsermon[along,poeticchantoftheBuddha’spenultimatelife,asPrinceVessantara]atleast13timesatmanydifferenttemples.ThemonkstheresaythatlisteningtotheMahachaadstoryguaranteesI’llbereborninthetimeoftheBuddhaSriAriyaMetteyya,whereI’llmeetwithnothingbutpleasureandease.SowhyshouldImakethingsdifficultformyselfbymeditating?”

LuangPusaid,

“Thingsthatareexcellentarerightinfrontofyourface,andyetyoudon’tshowanyinterest.Instead,youplaceyourhopesonfar-offthingsthatarenothingbutrumors.Thisisthemarkofapersonwho’shopeless.Whenthepaths,fruitions,andnibbānaofthedispensationoftheBuddhaGotamaarestillwithus,totallycomplete,andyetyouditheraroundanddon’tshowanyinterestinthem,thenwhenthedispensationoftheBuddhaSriAriyaMetteyyacomes,you’llditheraroundevenmore.”

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76.Nothingmorethanthat

Sometimes,whenLuangPunoticedthatthepeoplewhocametopracticewithhimwerestilluncommitted,stillpiningafterthehappinessandenjoymentofpurelyworldlythingstothepointwheretheyweren’treadytoletthemgoandpracticetheDhamma,he’dgivethemateachingtothinkaboutsoastoseethingsclearlyforwhattheyare:

“Iaskyoualltoexaminehappiness,toseeexactlywherewasthepointofgreatesthappinessinyourlife.Whenyoureallylookatit,you’llseethatit’sjustthat—nothingmorethananythingelseyou’veeverexperienced.Whywasn’titmorethanthat?Becausetheworldhasnothingmorethanthat.That’sallithastooffer—overandoveragain,nothingmorethanthatatall.Justbirth,aging,illness,anddeath,overandoveragain.There’sgottobeahappinessmoreextraordinarythanthat,moreexcellentthanthat,saferthanthat.Thisiswhythenobleonessacrificelimitedhappinessinsearchofthehappinessthatcomesfromstillingthebody,stillingthemind,stillingthedefilements.That’sthehappinessthat’ssafe,towhichnothingelsecancompare.”

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77.It’seasyifyou’renotattached

WatBurapha,whereLuangPuspenteachRainsRetreatwithoutexceptionformorethan50years,issituatedintheheartofthetownofSurin,rightinfrontoftheProvincialOfficesandnexttotheprovincialcourt.Forthisreason,thenoiseofcarsandtruckswasconstantlydisturbingthepeaceandquietofthemonastery.EspeciallyduringtheannualElephantFairoranyoftheholidays,therewouldbenoiseandbrightlightsforsevenorfifteendaysatatime.Themonksandnoviceswhosemindsstilllackedresiliencewouldbeespeciallybotheredbythis.

Wheneverthey’dbringthistoLuangPu’sattention,they’dalwaysgetthesameresponse:

“Whywasteyourtimebeinginterestedinthosethings?It’sthenatureoflighttobebright.It’sthenatureofnoisetobeloud.That’swhattheirfunctionsare.Ifyoudon’tfocusonlistening,that’stheendofthematter.Actinawaythat’snotinoppositiontoyoursurroundings,forthat’sjustthewaytheyare.Simplyreachagenuineunderstandingwiththemusingdeepdiscernment,that’sall.”

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78.SometimeswhatIheardamazedme

OneofmyweaknesseswasthatIlikedtotalkwithLuangPuhalfinjest.Thiswasbecausehenevertookoffense,andwasalwaysapproachabletothemonksandnoviceswholivedclosetohim.OnceIaskedhim,“InthetextstheysaythatdevascamebythetensofbillionstolistentotheBuddha.Wouldtherebeenoughspacetoholdthemall?Washisvoiceloudenoughforallofthemtohear?”

WhenIheardLuangPu’sanswerIwasstunnedandamazed,forIhadneverreadanythinglikeitinthetextsandhadneverheardanyonesaysuchathingbefore.Ontopofthat,Iheardhimsaythisonlywhenhewasseriouslyillandnearingdeath.

Hesaid,

“Therewouldbenoproblemevenifthedevasgatheredbythemillionsofbillions,forthespaceofoneatomcanholduptoeightdevas.”

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79.Eventhissortofquestion

Thatinsolubleproblemthatpeople—whetherchildrenoradults,intelligentorstupid—argueaboutuselesslyandwithoutevercomingtoanagreement,isthis:Whichcamefirst,thechickenortheegg?Forthemostpart,theyargueaboutthisonlyinjestandcannevercometoanyconclusion.Still,therewerepeoplewhowouldbringthisquestiontoLuangPu,thinkingthatheprobablywouldn’tansweraquestionofthissort.ButeventuallyIheardhimgiveananswerlikenobodyelse’swhenonedayPhraBermcametomassagehisfeetandaskedhim,“LuangPu,whichcamefirst,thechickenortheegg?”

LuangPuanswered,

“Theycameatthesametime.”

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80.Ascolding

ThereweretimeswhenLuangPuseemedalmostannoyedwithpeoplewho,havinghardlymeditatedatall,askedhimhowtopushthingsalongsothattheycouldseeresultsrightaway.

Hewouldscoldthem,

“Wepracticeforthepurposeofrestraint,forthepurposeofabandoning,forthepurposeofunravelingourdesires,forthepurposeofputtinganendtosuffering,notforthepurposeofseeingheavenlymansions.Wedon’tevenmakeitourgoaltoseenibbāna.Justkeeponpracticingcalmlywithoutwantingtoseeanythingatall.Afterall,nibbānaissomethingempty,withoutshape.There’snofoundationtoit,andnothingtowhichitcanbecompared.Onlyifyoukeepatthepracticewillyouknowforyourself.”

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81.Lettinggoofonethingtogetstuckonanother

OneofLuangPu’slaystudentscametopayhisrespectsandtoreportproudlyontheresultshehadgainedfromhispractice,saying,“I’mreallygladtoseeyoutodaybecauseI’vebeenpracticinginlinewithyouradviceandhavebeengettingresultsstepbystep.WhenIstartmeditating,Iletgoofallexternalperceptions,andthemindstopsitsturmoil.Itgatherstogether,growsstill,anddropsintoconcentration.Allotherpreoccupationsdisappear,leavingjusthappiness,anextremehappiness,coolandrefreshed.IcanstaythereaslongasIwant.”

LuangPusmiledandsaid,

“It’sgoodthatyou’regettingresults.Speakingofthehappinessinconcentration,itreallyishappy.There’snothingelsethatcancompare.Butifyougetstuckjustonthatlevel,that’sallyouget.Itdoesn’tgiverisetothediscernmentofthenoblepaththatcancutthroughbecomingandbirth,cravingandattachment.Sothenextstepistoletgoofthathappinessandcontemplatethefiveaggregatestoseethemclearly.”

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82.Acomparison

“Themindofanobleonewhohasreachedthetranscendent,eventhoughitmayliveintheworld,surroundedbywhateverthesurroundings,can’tbepulledbytheworldintogettingperturbedormixedupwiththosethingsatall.Inotherwords,theaffairsoftheworld[gain,loss,status,lossofstatus,praise,criticism,pleasure,andpain]can’toverwhelmit,can’tpullitbacktothelevelofarun-of-the-millperson’smind.Itcan’tbebroughtunderthepowerofdefilementorcravingeveragain.

“It’slikecoconutmilk.Onceyousqueezeitoutofthecoconutfleshandboilitoverhighheatuntiltheoilseparates,youcan’tturnitbackintococonutmilkagain.Nomatterhowmuchyoumaymixtheoilwithothercoconutmilk,youcan’tturntheoilbackintococonutmilkatall.”

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83.Anothercomparison

“Thepaths,fruitions,andnibbānaarepersonal:Youcantrulyseethemonlyforyourself.Thosewhopracticetothatlevelwillseethemforthemselves,willbeclearaboutthemforthemselves,willtotallyendalltheirdoubtsabouttheBuddha’steaching.Ifyouhaven’treachedthatlevel,allyoucandoiskeeponguessing.Nomatterhowprofoundlysomeoneelsemayexplainthemtoyou,yourknowledgeaboutthemwillbeguesswork.Whateverisguessworkwillhavetobeuncertain.

“It’sliketheturtleandthefish.Theturtlelivesintwoworlds:theworldonlandandtheworldinthewater.Asforthefish,itlivesonlyinoneworld,thewater.Ifitweretogetonland,itwoulddie.

“Oneday,whenaturtlecamedownintothewater,ittoldagroupoffishabouthowmuchfunitwastobeonland:Thelightsandcolorswerepretty,andtherewerenoneofthedifficultiesthatcamefrombeinginthewater.

“Thefishwereintrigued,andwantedtoseewhatitwaslikeonland,sotheyaskedtheturtle,‘Isitverydeeponland?’

“Theturtleanswered,‘Whatwouldbedeepaboutit?It’sland.’“Thefish:‘Aretherelotsofwavesonland?’“Theturtle:‘Whatwouldbewavyaboutit?It’sland.’“Thefish:‘Isitmurkywithmud?’“Theturtle:‘Whatwouldbemurkyaboutit?It’sland.’“Noticethequestionsaskedbythefish.Theysimplytaketheirexperienceof

watertoasktheturtle,andtheturtlecandonothingbutsayno.

“Themindofarun-of-the-millpersonguessingaboutthepaths,fruitions,andnibbānaisnodifferentfromthefish.”

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84.Thingsoutsideandin

TheeveningofApril2,1981,afterLuangPuhadreturnedfromaceremonyinthepalaceandwasrestingattheroyalmonasticdwellinginWatBovorn,ahigh-rankingmonkwhowasalsoameditatorcametovisitandtoconversewithhimabouttheDhamma.Hisfirstquestionwasthis:“Theysaythatapersonwhowasayakkhainapreviouslife,onreturningtoahumanbirth,canstudymagicalformulaeandbeverypowerfulinwhateverwayheusesthem.Howtrueisthat?”

LuangPusatrightupandanswered,

“I’veneverbeeninterestedinthatsortofthingatall.Buthaveyouevermeditatedtothispoint:xxxxxxhasituppapāda,XXXXXXthemovementofthemindwhereitsmilesonitsown,withoutanyintentiontosmile?Ithappensonlyinanobleone’smind.Itdoesn’thappeninordinarypeople,becauseitliesbeyondtheconditionsoffabrication—freeinandofitself.”

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85.Noteventhefiveprecepts

Greatseniormonkstendtohavelotsofstudents,bothlayandordained.Andamongthosestudentsarepeoplebothgoodandbad.Especiallyamongthemonks:Therearelotsofgoodones,withafewbadonesmixedin.OneofthemonksclosetoLuangPutendedtobealittletoocasualabouttakingthingswithoutpermission.PeoplewouldreportthistoLuangPu,buthetendednottosayanythingaboutit.

Once,whenhewantedsomethingthatthismonkhadtaken,heaskedanothermonktogoaskafterit,butthefirstmonkdeniedhavingtakenit.ThesecondmonkcamebacktoinformLuangPuofthefirstmonk’sdenial.LuangPudidn’tcomplain,butsimplysaidthis:

“Somemonksaresointentonobservingthe227preceptsthattheyforgettoobservethefive.”

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86.Neverperturbed

Itwasafter10p.m.,andIsawthatLuangPuwassittingandresting,soIwenttoinformhim,“LuangPu,AjaanKhaohasdied.”

Insteadofaskingwhenorhow,LuangPusaid,

“Ah,yes.AjaanKhaoisfinallydonewiththeburdenofhaulinghissaṅkhārasaround.Ivisitedhimfouryearsagoandsawallthedifficultieshisphysicalsaṅkhārasweregivinghim.Hehadtohaveotherpeoplelookingafterhimallthetime.Asforme,Ihavenobadkarmawithregardtothebody.Butasforbadkarmaassociatedwiththebody,evennobleones—nomatterwhattheleveloftheirattainment—stillhavetocontendwiththesethingsuntilthey’refinallyreleasedfromthemandnolongerinvolvedwiththem.Thenormalstateofthemindisthatithastolivewiththingsofthissort.Butasforthemindthat’swell-trained,whenthesethingsariseitcanimmediatelyletthemgoandmaintainitspeace,withoutworries,withoutattachments,freefromtheburdenofhavingtobeinvolvedwiththem.That’sallthereis.”

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87.HowtheDhammaprotects

ThegreatfireinSurinresultedinlotofsuffering:ahugedestructionofpropertyandagreatsenseofloss.Somefolksevenwentoutoftheirminds.PeoplecameinastreamtoseeLuangPuandtobemoanthegoodtheyhaddoneinthepast,saying,“We’vebeenmakingmeritatthetempleandpracticingtheDhammasincethetimeofourgrandparents.Whydidn’tthatmerithelpus?Whydidn’ttheDhammaprotectus?Thefiretotallydestroyedourhomes.”ManyofthesepeoplestoppedcomingtothemonasterytomakemeritbecausetheDhammadidn’thelpprotecttheirhomesfromburningdown.

LuangPusaid,

“TheDhammadoesn’thelppeopleinthatwayatall.Thefiresimplyactedinlinewithitsfunction.Whatthismeansisthatdestruction,loss,disintegration,separationhavealwaysbeenwithusinthisworld.AsforthosewhopracticetheDhamma,whohavetheDhammaintheirhearts,whentheymeetwiththesethingstheyunderstandhowtoplacethemindinsuchawaythatitdoesn’tsuffer.That’showtheDhammahelps.It’snotthecasethatithelpsbypreventingagingordeathorhungerorfire.That’snotthecaseatall.”

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88.Onlypracticecanresolvedoubt

WhenpeopleaskedLuangPuaboutdeathandrebirth,oraboutpastandfuturelives,hewasneverinterestedinanswering.Orifsomepeoplearguedthattheydidn’tbelievethatheavenorhellreallyexisted,henevertriedtoreasonwiththemortociteevidencetodefeattheirarguments.Instead,he’dgivethemthispieceofadvice:

“PeoplewhopracticetheDhammadon’thavetogiveanythoughttopastorfuturelives,ortoheavenorhell.Alltheyhavetodoisbefirmandintentonpracticingcorrectlyinlinewiththeprinciplesofvirtue,concentration,anddiscernment.Iftherereallyare16levelsofheavenastheysayinthetexts,peoplewhopracticewellaresuretorisetothoselevels.Orifheavenandnibbānadon’texist,peoplewhopracticewelldon’tlackforbenefitshereandnow.They’resuretobehappy,ashumanbeingsonahighlevel.

qqqqqq“Listeningtowhatotherpeoplesay,lookingthingsupinthetexts,can’tresolveyourdoubts.Youhavetoputeffortintothepracticetogiverisetoclearinsightknowledge.That’swhendoubtwillbetotallyresolvedonitsown.”QQQQQQ

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89.Isthatalltheywant?

EventhoughpeoplewouldcomeingroupstohearLuangPu’sopinionaboutrebirth,claimingthatthispersonorthatwasabletoremembermanypastlives,seeingwhattheyhadbeeninthepastorwhotheirmothersorrelativesinpastliveshadbeen,LuangPuwouldsay,

“I’veneverbeeninterestedinthissortofknowledge.Evenjustthresholdconcentrationcangiverisetoit.Everythingcomesfromthemind.Whateveryouwanttoknoworsee,themindwillgrantyoutheknowledgeorvision—andquicklyatthat.Ifyou’resatisfiedwithjustthislevelofknowledge,thegoodresultisthatyou’llfearbeingrebornonalowlevel.Thatwayyou’llsetyourmindondoinggood,beinggenerous,observingtheprecepts,andnotharmingoneanother.You’llbeabletosmile,confidentintheresultsofyourmerit.

“Butasforeliminatingdefilementtodestroyignorance,craving,andattachmentinordertoreachtotalreleasefromsuffering,that’ssomethingelseentirely.”

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90.Nofables

InallthelongtimeIlivedclosetoLuangPu,therewereneveranyfablesorentertainingtalesinhisteachings—noJātakatalesorstoriesofthepresent.Allhisteachingswerenobletruths,pureandsimple,ontheultimateorimpersonallevel.Orelsetheywereafewcarefullychosencomments,asifheweretryingtobefrugalinhiswords.Evenwhenhegaveinstructionsonreligiousceremoniesoronhowtomakedonationsorbasicmorality,hetaughtinaverydetachedway.Forthemostpart,he’dsay,

“Ceremoniesandmerit-makingactivitiescanberegardedasskillfulmeans,butfromameditator’spointofviewtheyleadtoonlyasmallamountofskill,that’sall.”

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91.Strange

AftertheopeningceremoniesforthePhraAjaanMunMuseum,LuangPutraveledfurthertovisitAjaanFunnatKhaamCave.Inthosedays,largevehiclescouldgonofurtherthanthebaseofthehillwherethecavewaslocated,whichmeantthatLuangPuhadtoclimbalongdistanceupthehill.Thishefoundextremelytiring,havingtostopandcatchhisbreathmanytimes.Ifeltkeenlypainedformypartinputtinghimtosuchdifficulties.Finally,whenwehadreachedthemeetinghallatthetopofthehillandAjaanFunnhadpaidhisrespects,AjaanThatehappenedtoarriveaswell.

Seeingthesethreegreatelderscoincidentallymeetingandhearingthemconverseinafriendlywayinsuchapeacefulandsmilingatmosphere,mysenseofinnerpaintotallydisappearedandwasreplacedbyafeelingofrapture.

AjaanFunnexpressedhisadmirationofLuangPu,saying,“Yourhealthisverystrong.Evenatyourage,you’restillabletoclimballthewayupthehill.”

LuangPuresponded,

“I’mnotreallyallthatstrong.I’velookedthematteroverandseenthatIhavenobadkarmawithregardtothebody.WhenIcan’tusethebodyanymore,I’lljustdropit,that’sall.”

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92.Strangerstill

I’msureyoucanimaginehowthrilledthelargesurroundingcrowdoflaypeoplewastobepresentatthiscoincidentalmeetingofthreegreatajaans.Thissortofopportunityisn’teasytofind.SotwophotographersfromSurinstartingtakingasmanypicturesastheycould.

Whenwewerebackonthebusforthetriphome,thephotographerssawthateveryonewashungryforthepictures,sotheyannouncedthattheywouldblowthemupto12”printsandsellthem,withtheproceedsgoingtohelpJawmPhraForestMonastery.Ithoughttomyselfthatitwasn’taveryprettythingtoseeapriceputonanajaan’spictureswiththepurposeofsellingthem,butalmosteveryoneonthebusplacedanorder.

Whenthephotographersdevelopedtheirfilm,theydiscoveredthat,ofthemorethantwentypicturestheyhadgonetoallthatefforttotake,allweretotallyblank,likeacloudlesssky.Thatputanendtoeveryone’shopesforthepicturesand,asitturnedout,thatwasthelastmeetingamongthosethreegreatajaans.

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93.Thetruthashesawit

WhenpeopleaskedLuangPuifhehadreadanyofthemanyaccountsofAjaanMun’slife,hewouldanswer,“Afew.”Thenextquestionwouldbe,“Andwhatdoyouthinkofallthepsychicpowersandmiraculouseventstheydescribe?”LuangPuwouldanswer,“BackinthedayswhenIwaslivingwithAjaanMun,Ineverheardhimmentionanythingaboutthem.”

Normally,whenLuangPuwouldspeakofAjaanMun,he’dspeakonlyofhisasceticpractices,saying,

“Amongthelatergenerationsofmonks,I’veneverseenasingleoneadheretothesepracticesasstrictlyasAjaanMun.Heworeonlyrobesmadeofragsthathehadsewnanddyedhimself.Heneverusedfinishedrobesreceivedfromanyoneelse.Hestayedinforestdwellingshisentirelife.Heateonlythefoodhehadreceivedonalmsround,andonlyoutofhisalmsbowl.Evenwhenhewasseverelyill,hewouldsitupandholdhisbowlinhislapforotherstoputalmsin.HenevertookthespecialallowancesthatcomefromspendingtheRainsRetreatorreceivingthekaṭhina.Henevergotinvolvedinconstructionwork,andnevertriedtopersuadeotherpeopletodoso.”

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94.Answeringquestionswithquestions

BecauseIhadbeenonfamiliartermswithLuangPuforalongtime,whenIwouldaskhimaquestionhewouldtendtoanswerbyaskingaquestioninreturn—hiswayofgettingmetothinkouttheansweronmyown.

Forexample,whenIasked,“Themindsofarahantsarecleanandbright.Cantheypredictthenextlotterynumberaccurately?”

Heanswered,“Wouldarahantsbeinterestedinknowingstufflikethat?”WhenIasked,“Doarahantsdreamintheirsleeplikeordinarypeople?”Heanswered,“Aren’tdreamsanaffairoftheaggregateoffabrication?”WhenIasked,“Havethereeverbeenanyrun-of-the-millpeoplestillthickwith

defilementswhohaveneverthelessbeenabletoteachotherpeopletobecomearahants?”

Heanswered,

“Haven’ttherebeenalotofdoctorswho,eventhoughtheythemselvesareill,havebeenabletocureotherpeopleoftheirillnesses?”

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95.LuangPu’shabits

Bodily:Hewasphysicallystrongandnimble,well-proportionedinhisfeatures,clean-smelling,withfewdiseases.Helikedtobathewithwarmwateronlyonceaday.

Verbal:Hehadadeepvoice,butspokesoftly.Hewasamanoffewwordswhospokethetruth,spokedirectly,withnoschemingtohisspeech.Inotherwords,heneverhinted,nevercajoled,neverspokesarcastically,nevergossiped,neverbegged,neveraskedanyone’spardon,nevertalkedabouthisdreams.HenevertoldJātakastoriesorfabuloustales.

Mental:Therewasatruthtohim—oncehehadsethismindondoingsomething,hewouldworkatituntilhesucceeded.Hewasalwayskindandcompassionate,quiet,calm,andenduring.Heneverflaredupinangerorshowedanysignsoffrustrationorimpatience.Hewasneverupsetaboutthingsthatwerelost,andwasneverheedless.Fullymindful,alert,hewascheerfulatalltimes.Heneverseemedtosuffer,andwasalwaysunshakenbyevents.Nountowardstatesofmindovercamehim.

Healwaystaughtus,

“Trytoclearlyunderstandeventsasevents:thattheyarise,change,andthendissolveaway.Don’tsufferorbesadbecauseofthem.”

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96.Heavypain,butnotheavywithpain

LuangPuwasseverelyillattheChulalongkornHospital.Onthenightofthe17thdayofhisstay,hewasveryfatigued,tothepointwherethedoctorshadtogivehimanoxygentube.Latethatnight,aftermidnight,afamousmonktogetherwithalargefollowingcametopayrespect.Seeingthatthiswasaspecialoccasion,IletthemintoLuangPu’sroom.LuangPulayonhisrightsidewithhiseyesclosedthroughoutthevisit.Whenthemonkandhisfollowinghadboweddowntohim,themonkleanedoverhimandspokedirectlyintohisear,“LuangPu,doyoustillhavefeelingsofpain?”

LuangPuanswered,

“Feelingandbodystillexistinlinewiththeirnature,butIdon’tpartakeofthatfeelingatall.”

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97.Asafeshortcut

OnJanuary20,1973,justbeforeLuangPuwastoleaveChulalongkornHospital,hisstudentsdecidedtodonateasaṅghadānatodedicatethemerittothepastgenerationswhohadbuiltthehospitalandhadsincepassedon.

Whentheceremonywasover,anumberofdoctorsandnursescametopaytheirrespectstoLuangPuandtoexpresstheirhappinessthathehadrecovered.Theycommentedinafriendlyway,“Yourhealthisstillgoodandstrong.Yourfaceisbright,asifyouhadn’tbeensickatall.Thisisprobablythefruitofyourgoodpowersofconcentration.Wedon’thavemuchsparetimetopracticeconcentration.Arethereanymethodsthataresimpleorquick?”

LuangPuresponded,

“Wheneveryouhavetime,usethattimetopractice.Trainingthemind,examiningthemind,isthequickest,mostdirectmethodofall.”

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98.Everythingcomesfromaction

Throughouthislife,LuangPuneveracceptedtheideaofluckyhoursorluckydays.Evenwhenhewassimplyasked,“Whatwouldbeagooddaytoordain?”or“todisrobe?”or“Whichdaysareluckyorunlucky?”heneverwentalongwiththeidea.He’dusuallysay,“Alldaysaregood.”Ifpeopleaskedhimtodetermineanauspicioustime,hewouldhavethemgofindoutforthemselves,orelsehewouldsay,“Anytimethat’sconvenientisagoodtime.”

Hewouldconcludebysaying,

“Everythingcomesfromourbehavior.Goodtimes,badtimes,luckytimes,unluckytimes,merit,sin:Allthesethingscomefromhumanbehavior.”

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99.Makingnoshow

LuangPuneverdidanythingtomakeashoworcallattentiontohimself.Forexample,ifpeoplewantedtotakehispicture,theirtimingwouldhavetoberight.Forinstance,ifhehadalreadyputonhisfullsetofrobestolistentothePāṭimokkhaortoordainamonkortoparticipateinonesortofceremonyoranother,thenifyouaskedtotakehispictureatamomentlikethat,itwouldbeeasy.Butifhewassittinginformallyandyouaskedhimtogetupandputonhisrobestoposeforapicture,you’dhaveahardtimegettinghimtocomply.

Once,aladyfromBangkokbroughtafineblanketforLuangPutouseinthecoldseason.Afewmonthslater,inthemiddleofthehotseason,shehappenedtocomeandpayherrespectsagain.Sheaskedhimtogettheblanketandposewithitsothatshecouldtakeapicture,becauseshehadforgottentotakeapicturewhenshehaddonatedit.LuangPurefusedtodoso,sayinggently,“There’snorealneedforthat.”Evenwhensheaskedhimasecondtime,andathird,hekeptsaying,“There’snorealneed.”

WhensheleftIfeltillatease,soIwenttoLuangPuandaskedhim,“Doyourealizehowdissatisfiedshewas?”

LuangPusmiledandsaid,

“Iknow.Andthereasonshewasdissatisfiedisbecauseshehasadissatisfyingheart.”

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100.Theendofrebirth

Onceaseniormeditationteachercametodiscussmanyhigh-leveltopicsofDhammawithLuangPuandendedwithaquestion:“Someoftheseniormeditationmonksconductthemselveswellandinspiregreatrespect.Evenothermonksagreethatthey’refirmlyestablishedintheBuddha’steachings.Butthensomethinghappens.Eithertheydisrobe,ortheirbehaviorstartsgoingastray,runningafouloftheDhammaandVinaya.SowhatlevelofDhammadoesonehavetoreachinordertocuttransmigrationforsure,sothatthere’snomorebecomingandbirth?”

LuangPusaid,

“BeingstrictlyrestrainedinlinewiththeVinayaandobservingtheasceticpracticesisanadmirableformofconductthat’sextremelyinspiring.Butifyouhaven’tdevelopedthemindtothelevelofheightenedmindandheighteneddiscernment,itcanalwaysregress,forithasn’tyetreachedthetranscendent.Actually,arahantsdon’tneedtoknowmuch.Theysimplyhavetodeveloptheirmindstobeclearaboutthefiveaggregatesandtopenetratedependentco-arising(paṭiccasamuppāda).That’swhentheycanstopfabricating,stopsearching,stopallmotionsofthemind.Rightthereiswhereeverythingends.Allthatremainsispure,clean,bright—greatemptiness,enormouslyempty.”

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101.Acomparison

“Thedesiretoknowandseesoastoputanendtoone’sdoubtsissomethingyoufindinalladvancedpeople.Everyscience,everybranchoflearning,hasbeenestablishedsothatpeoplewillquestionandwanttoknow.That’swhenthey’llmaketheefforttostudyandpracticetoreachthegoalofthatbranchoflearning.

“ButintheareaoftheBuddha’steachings,youhavetostudyandpracticeinabalancedway.AndyourefforthastobeintensesothatyoucanenterintothehighestthingintheDhammaonyourown.That’swhenyou’llendyourdoubtstotallyonyourown.

“It’slikeapersonfromthecountrysidewho’sneverseenBangkok.Whenpeopletellhimthat,inadditiontobeingdevelopedinotherways,Bangkokhasa‘JewelWall’[thenameofthefortresswallaroundtheGrandPalace]andanenormous‘GoldMountain’[thenameofthecetiyaatWatSraket],hemakesuphismindtogotoBangkokwiththeexpectationthathe’llbeabletogetsomejewelsfromthewallandsomegoldfromthemountain.ButwhenhefinallymakesittoBangkokandsomeoneshowshim,‘That’stheJewelWall;that’stheGoldMountain,’thatputsanimmediateendtoallhisquestionsandexpectations.

“Thepaths,fruitions,andnibbānaarelikethat.”

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102.Thesafestwaytodwell

Irememberthatin1976twomeditationteachersfromthenorthernpartoftheNortheastcametopaytheirrespectstoLuangPu.Thewaytheydiscussedthepracticewithhimwasverydelightfulandinspiring.Theydescribedthevirtuesandattainmentsofthedifferentajaanswithwhomtheyhadlivedandpracticedforalongtime,sayingthatthatluangpuhadconcentrationashisconstantmentaldwelling;thisajaandwelledintheBrahmaattitudes,whichiswhysomanypeoplerespectedhim;thatluangpudwelledinthelimitlessBrahmaattitudes,whichiswhytherewasnolimittothenumberofstudentshehad,andwhyhewasalwayssafefromdangers.

LuangPusaid,

“Whateverlevelamonkhasreached,asfarasI’mconcernedhe’swelcometodwellthere.Asforme,Idwellwithknowing.”

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103.Continued

WhenthosetwomonksheardLuangPusaythathedwelledwithknowing,theyweresilentforamomentandthenaskedhimtoexplainwhatdwellingwithknowingwaslike.

LuangPuexplained,

“Knowingisthenormalcyofmindthat’sempty,bright,pure,thathasstoppedfabricating,stoppedsearching,stoppedallmentalmotions—havingnothing,notattachedtoanythingatall.”

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104.Theendofstress

LuangPuwaspureinhisspeechbecausehelikedtotalkaboutthegenuinetruth.He’dspeakonlyofthehighestaimsoftheBuddha’steachings,he’dreferonlytotheBuddha’swordsthatledsolelytotheendofsufferingandstress.YoucouldtellthisfromtheBuddha’steachinghequotedmostoften.

TheBuddhasaid,

“Monks,therethatdimensionwherethereisneitherearth,norwater,norfire,norwind;neitherthedimensionoftheinfinitudeofspace,nordimensionoftheinfinitudeofconsciousness,nordimensionofnothingness,nordimensionofneitherperceptionnornon-perception;neitherthisworld,northenextworld,norsun,normoon.Andthere,Isay,isneithercoming,norgoing,norstaying;neitherpassingawaynorarising:unestablished,unevolving,withoutsupport.This,justthis,istheendofstress.”

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105.Hislastillness

WhenLuangPureturnedfromthehospitalinearly1983,itdidn’tmeanthathehadfullyrecoveredfromhisillness,simplythathehadtouseanextremelevelofendurancetosurviveforeightmoremonths,tothespecialmerit-makingcelebrationthathadbeenplannedforhis96thbirthday.Asthedayoftheceremonyapproached,hissymptomsstartedgettingerratic:He’dbeverytired,uncomfortable,andfeverishfromtimetotime.IaskedhimifweshouldtakehimbacktoChulalongkornHospital,buthesaid,“There’snoneedto.”Andthenheadded,“Iforbidyoutotakeme,forevenifIwent,Iwouldn’trecover.”

Ireplied,“Lasttimeyourillnesswasheavierthanthisandyoustillrecovered.Thistimeit’snotheavyatall.You’resuretorecover.”

LuangPusaid,

“Thatwaslasttime.Thisisn’tlasttime.”

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106.Approachingdeath

OnOctober29,1983,LuangPu’sconditionwasnobetterthanstableafter1:00p.m.,buthiscomplexionwasabnormallybright.Hisfollowers—laypeople,townmonks,andforestmonks—cameinlargenumbersforthecelebration.

At3:00p.m.,alargecontingentofforestmonkscametopayrespecttoLuangPu,whosatupanddiscussedtheDhammawiththem.Speakinginaclearvoice,headvisedthemontheentirepathofpracticeasifhewereresolvingalltheirdoubtsandquestions,summarizingallthemeditationinstructionshehadevertaught.

Laterthatnight,near10:00p.m.,LuangPuhadustakehimoutofhishutinawheelchair.Helookedgentlyaroundthewholeareaofthemonastery,withnoonerealizingthatthatwouldbehislastlookatthingsoutside.

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107.OnelastrecollectionoftheDhamma

After10:00p.m.,LuangPuhadustakehimbackintohisroom.Helayonhisback,supportedbyalargepillow.HeaskedtheeightorninemonksintheroomtochanttheSevenBlessingChantsforhimtohear.ThenhetoldthemtochanttheSati-sambojjhaṅgaSuttathreetimes,andDependentCo-arisingthreetimes.ThenheaskedustochanttheGreatEstablishingsofMindfulness(MahāSatipaṭṭhāna)Discourse,butnoneofushadmemorizedit.Sohesaid,“Openyourchantingbooksandchantfromthebook,”buttherewerenochantingbooksaround.Fortunately,AjaanPhuunsak,whohadbeenlookingafterLuangPuallalong,hadbroughthiscopyoftheRoyalChantingBook,sohepickeditupandsearchedthroughthebooktofindtherightpage,leafingbackandforthuntilLuangPusaid,“Handithere.”Hethenopenedthebooktotherightpagewithoutevenlookingatitandsaid,“Chantfromrighthere.”Thisamazedeverymonkintheroom,forLuangPuhadopenedthebookrighttotheMahāSatipaṭṭhānaDiscourse,onpage172.Thediscoursewaslong,andittookusmorethantwohourstofinishit.Helistenedquietlythroughout.

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108.Finalwords

AfewmomentsafterwehadfinishedchantingtheMahāSatipaṭṭhānaDiscourse,LuangPubeganspeakingabouttheLordBuddha’stotalnibbāna,fromthebeginningtotheend.Here,I’llaskjusttoquotehisconcludingremarks:

“TheLordBuddhadidn’tattainnibbānainanyofhisjhānicattainments.Whenheleftthefourthjhāna,hismentalaggregatesallceasedatonce,withnothingremaining.Inotherwords,heallowedhisfeelingaggregatetoceaseinanawakestateofmind,thenormalhumanmentalseries,completewithmindfulnessandalertness,withnoothermentalstatescomingtoblindordeludethemindatall.Thiswasthemindfullyinitsownstate.Youcouldcallthatstategreatemptiness,ortheoriginalcosmos,ornibbāna,whicheveryoulike.That’sthestateI’vebeenpracticingallalongtoreach.”

ThosewereLuangPu’slastwords.

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109.Amomentofwildernessinthecity

Let’sgobackintimeforamomenttosomeeventsnearly100yearsago.LuangPu’sgroupoffourwanderingmonksandnoviceshadsplitofffromAjaanMun’sgroupandwerewanderingthroughThaaKhanthodistrictinKalasinprovince.Astheywentthroughthedenseforest,theyencounteredallsortsofdangersanddifficulties:everykindofwildanimaland,inparticular,malaria.Finally,oneofthemonks,unabletofightoffthedisease,diedinapitifulwayrightinfrontofhisfellowmonks.Worsethanthat,whenLuangPusplitofffromthegroupaccompaniedbyjustonesmallnoviceintoanotherforestwildernessnearKutKawmvillage,malariacameandtookthelifeofthenovicerightbeforehiseyes.LuangPucoulddonothingbutlookoninutterdismay,simplybecausehelackedthemedicinetotreatthedisease.

Nowcomebacktotheeventsjustafter4:00a.m.onOctober30,1983.ThatsameconditionofwildernessreturnedforamomentinLuangPu’sroom,foralthoughhewasseriouslyilltherewasn’tasinglenurse,notasingledropofsalinesolutionanywherearound.ThereweresimplyLuangPu’smonasticstudentscircledaroundhim,asifprotectinghistotalfreedomtoputdownhisbodyinadeaththatleftnotraces—completelypure,quiet,andcalm.

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110.Eventhetimingwasapt

TheBuddhahadsearchedforthetruthforsixyears,andwhenhegainedAwakening,hedidsoattheapproachofdawn,i.e.,after4:00a.m.HavinggainedAwakening,hetaughtforanother45years,usingtheperiodafter4:00a.m.eachdaytospreadhisawarenesstoseewhomheshouldteachthenextday.Whenthetimecameforhistotalnibbāna,hechosethesametimeofday.

AbundleoffabricationsthathadarisenonOctober4,1888inPraasaatVillage,Surinprovince,grewanddevelopedinstages,conductinghislifeinawaythatwasadmirableandright.Heremainedintheochrerobetotheendofhisdays,practicinginanexemplaryfashion,trulyan“unexcelledfieldofmeritfortheworld.”HeworkedinaconsummatewayforhisowntruebenefitandforthetruebenefitofothersuntilOctober30,1983.That’swhenLuangPudroppedhisbodyat4:13a.m.—justlikethat.

Whatwasamazingwasthathisstudents—layandordained,citydwellersandforestdwellers—hadalreadygatheredtomakemeritincelebrationofthebeginningofLuangPu’s96thyear,thecompletionofhiseighthtwelve-yearcycle,asifinfullpreparationforthisevent.

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111.Nobadkarmawithregardtothebody

ItwasonlythenthatIunderstoodwhatLuangPuhadmeantwhenhesaidthathehadnobadkarmawithregardtothebody.

Foreventhoughhehadreachedhis96thyear,hisbodywasstrong,spry,clean,andcalm.Alwaysfullymindfulandalert,hesufferednosenilityorforgetfullapsesatall.

Whenthetimecameforhimtodie,hediedquietlywithnosignsofpainordifficulty.Hecausednotrouble,mentalorphysical,forthosewhowerelookingafterhim:nowasteofdoctors,nowasteofmedicine,nowasteofanyone’stime.

Inthemidstofthestillnessneardawn,freeofthenoiseofpeopleortraffic—eventheleavesofthetreeswerestill,theairwascool,withagentledrizzlefallinglikesnow—LuangPu,amemberofthepure,nobleSaṅgha,droppedhisbody,leavinguswithonlyhisvirtuestorememberandmissinawaythatwillknownoend.

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Glossary

Ajaan(Pali:ācariya):Teacher;mentor.

Appanāsamādhi:Fixedpenetration,thestrongestlevelofconcentration.

Arahang(Pali:arahaṁ):Worthy;pure.AnepithetfortheBuddha.

Brahmā:Literally,a“greatone.”Adevainhabitingoneofthehighestcelestialrealms.TheBrahmaattitudesarefourqualitiesofmindthatenableonetobecomeabrahmāafterdeath:goodwill,compassion,empatheticjoy,andequanimity.

Buddho:Awake;enlightened.AnepithetfortheBuddha.

Deva:Literally,a“shiningone.”Aterrestrialspiritoraninhabitantofoneofthemanyheavens.

Dhamma(dharma):Event;phenomenon;thewaythingsareinandofthemselves;theirinherentqualities;thebasicprinciplesunderlyingtheirbehavior.Also,principlesofbehaviorthathumanbeingsoughttofollowsoastofitinwiththerightnaturalorderofthings;qualitiesofmindtheyshoulddevelopsoastorealizetheinherentqualityofthemindinandofitself.Byextension,“Dhamma”isusedalsotodenoteanydoctrinethatteachessuchthings.ThustheDhammaoftheBuddhadenotesbothhisteachingsandthedirectexperienceofnibbāna,thequalityatwhichthoseteachingsareaimed.

Dhutaṅga:Asceticpractice.Optionalobservancesthatmonksmayundertaketocutawaymentaldefilementandattachmenttotherequisitesoflife.Therearethirteenaltogether,andtheyincludethepracticeofwearingrobesmadefromthrown-awaycloth,thepracticeofusingonlyonesetofthreerobes,thepracticeofgoingforalms,thepracticeofnotby-passinganydonorsonone'salmspath,thepracticeofeatingnomorethanonemealaday,thepracticeofeatingfromone’salmsbowl,thepracticeofnotacceptingfoodafteronehaseatenone’sfill,thepracticeoflivinginthewilderness,thepracticeoflivingatthefootofatree,thepracticeoflivingundertheopensky,thepracticeoflivinginacemetery,thepracticeoflivinginwhateverplaceisassignedtoone,andthepracticeofnotlyingdown.

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Jātaka:Astory,oftenmythical,ofoneoftheBuddha’spreviouslives.

Jhāna:Meditativeabsorptioninasingleobject,notionorsensation.

Kamma(karma):Intentionalactresultinginstatesofbeingandbirth.

Khandha:Heap;group;aggregate.Physicalandmentalcomponentsofthepersonalityandofsensoryexperienceingeneral,outofwhichone’ssenseofselfisfabricated.Altogethertherearefive:form—physicalphenomena;feelingsofpleasure,pain,orneitherpleasurenorpain;perception—mentallabelsandconcepts;fabrications—thought-constructs;andconsciousnessofthesixsenses.

LuangPhaw:Venerablefather.Atermofrespectforanoldermonk.

LuangPu:Venerablepaternalgrandfather.Atermofgreatrespectforaneldermonk.

LuangTaa:Venerablematernalgrandfather.Atermconnotingmoreaffectionthanrespected,usually—butnotalways—usedformonksordainedlateinlife.

Magga:Path.Specifically,thepathtothecessationofsufferingandstress.Thefourtranscendentpaths—orrather,onepathwithfourlevelsofrefinement—arethepathtostreamentry(enteringthestreamtonibbāna,whichensuresthatonewillberebornatmostonlysevenmoretimes),thepathtoonce-returning,thepathtonon-returning,andthepathtoarahantship.

Nibbāna(nirvāṇa):Liberation;theunbindingofthemindfromgreed,anger,anddelusion,fromphysicalsensationsandmentalacts.Asthetermisusedtoreferalsototheextinguishingofafire,itcarriesconnotationsofstilling,cooling,andpeace.(AccordingtothephysicstaughtatthetimeoftheBuddha,thepropertyoffireexistsinalatentstatetoagreaterorlesserdegreeinallobjects.Whenactivated,itseizesandstickstoitsfuel.Aslongasitremainslatentorisextinguished,itis"unbound.")

Paṭicca-samuppāda:Dependentco-arising,ananalysisofthementalandphysicalfactorsthatcombinetoproducesuffering.

Pāṭimokkha:Thecodeofthemonks’227basicprecepts,chantedfortnightly.

Phala:Fruition.Specifically,thefruitionofanyofthefourtranscendentpaths(seemagga).

Phra:Venerable.Thecommontitleforamonk.

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Sambojjhaṅga:Factorforawakening.Thereareseveninall:mindfulness,analysisofmentalqualities,persistence,rapture,serenity,concentration,andequanimity.

Saṅgha:ThecommunityoftheBuddha’sdisciples.Ontheconventionallevel,thisreferstotheBuddhistmonkhood.Ontheideallevel,itreferstothoseoftheBuddha’sfollowers,whetherlayorordained,whohaveattainedatleastthefirstofthetranscendentpaths(seemagga)culminatinginnibbāna.

Saṅghadāna:Adonationdedicatedtotheentirecommunityofmonks,ratherthantoaspecificindividual.

Sati:Mindfulness.

Sutta(sūtra):Discourse.

Vinaya:Themonasticdiscipline.TheBuddha’stermforhisteachingwas,“thisDhamma-Vinaya.”

Vipassanā:Insight.

Wat:Monastery;temple.

Yakkha:Afiercespirit,usuallyassociatedwithtrees,mountains,orcaves.

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TableofContents

Titlepage 2Copyright 3ABiographicalSketch 4Introduction 51.ADhammawelcome 72.Noresistance 83.Onthefournobletruths 94.Above&beyondwords 105.Awarningforheedlessmonks 116.Real,butnotforreal 127.Lettinggoofvisions 138.Externalthings 149.Stoppingtoknow 1510.Advancementordestruction 1611.Ontheultimatelevelthere’snodesire 1712.Teachinghimalesson? 1813.Whydotheysuffer? 1914.Inspiredwords 2015.Moreinspiredwords 2116.Stillmoreinspiredwords 2217.Whatbuddhoislike 2318.Forthosewhowantsomethinggood 2419.Hedoes,buthedoesn’t 2520.Awareintime 2621.Cuttingnoslack 2722.Frugalwithhiswords 2823.Simple,buthardtodo 2924.Throwitaway 30

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25.Atruthinlinewiththetruth 3126.Thatwasn’thisaim 3227.Worldsapart 3328.Onethingonly 3429.Whattostudyandwhatnottostudy 3530.Whattowatch 3631.Problems&responsibilities 3732.Thepoorer,thehappier 3833.Theless,thebetter 3934.Didn’tthinkofthat 4035.Don’taiminthewrongdirection 4136.IntheBuddha’swords 4237.Thosewithnofaultbywayofspeech 4338.Theperfectionofendurance 4439.Notroublethroughhiswords 4540.Monkswhovictimizespirits 4641.Nice,but… 4742.Meditatorswhoareuncertain 4843.Whendwelling,dwellabove 4944.Lookingfornewteachers 5045.Holdingonvs.puttingaside 5146.Whenthemindresistsgrowingstill 5247.ThegenuinebasisoftheDhamma 5348.Awarningnottobeheedless 5449.Sometimeshecamedownhard 5550.Notsidetracked 5651.Simplyamotion 5752.Seizetheopportunity 5853.Thelimitsofscience 5954.Howtoextinguishsuffering 60

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55.Thetruthisalwaysthesame 6156.Refined 6257.Empty 6358.Notallthatclear 6459.Knowledgefromstudyvs.knowledgefrompractice 6560.Astrategyforlooseningattachment 6661.Oneating 6762.Moreoneating 6863.Stillmoreoneating 6964.Businesspractices&Dhammapractice 7065.Buriedmemories 7166.Inhisownstyle 7267.“Iwanttodowellinmystudies…” 7368.Thepurposeofwandering 7469.Tostopyouhavetoknowhow 7570.Similarresults,butnotthesame 7671.There’sonlyoneplace 7772.Theworldvs.theDhamma 7873.Shouldyouask? 7974.Thepurposeofthepractice 8075.Hopingforfar-offresults 8176.Nothingmorethanthat 8277.It’seasyifyou’renotattached 8378.SometimeswhatIheardamazedme 8479.Eventhissortofquestion 8580.Ascolding 8681.Lettinggoofonethingtogetstuckonanother 8782.Acomparison 8883.Anothercomparison 8984.Thingsoutsideandin 90

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85.Noteventhefiveprecepts 9186.Neverperturbed 9287.HowtheDhammaprotects 9388.Onlypracticecanresolvedoubt 9489.Isthatalltheywant? 9590.Nofables 9691.Strange 9792.Strangerstill 9893.Thetruthashesawit 9994.Answeringquestionswithquestions 10095.LuangPu’shabits 10196.Heavypain,butnotheavywithpain 10297.Asafeshortcut 10398.Everythingcomesfromaction 10499.Makingnoshow 105100.Theendofrebirth 106101.Acomparison 107102.Thesafestwaytodwell 108103.Continued 109104.Theendofstress 110105.Hislastillness 111106.Approachingdeath 112107.OnelastrecollectionoftheDhamma 113108.Finalwords 114109.Amomentofwildernessinthecity 115110.Eventhetimingwasapt 116111.Nobadkarmawithregardtothebody 117Glossary 118

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