Question: I'm trying very hard in my practice but
don't seem to be getting anywhere.
Answer: This is very important. Don't try
to get anywhere in the practice. The very desire to be free or to be
enlightened will be the desire that prevents your freedom. You can try as
hard as you wish, practise ardently night and day, but if it is still with
the desire to achieve in mind, you will never find peace. The energy from
this desire will be a cause for doubt and restlessness. No matter how long or
how hard you practise, wisdom will not arise from desire. So, simply let go.
Watch the mind and body mindfully but don't try to achieve anything. Don't
cling even to the practice of enlightenment.
Question: What about sleep? How much should I
sleep?
Answer: Don't ask me, I can't tell you. A
good average for some is four hours a night. What is important, though, is
that you watch and know yourself. If you try to go with too little sleep, the
body will feel uncomfortable and mindfulness will be difficult to sustain.
Too much sleep leads to a dull or a restless mind. Find the natural balance
for yourself. Carefully watch the mind and body and keep track of sleep needs
until you find the optimum. If you wake up and then roll over for a snooze,
this is defilement. Establish mindfulness as soon as your eyes open.
Q:
How about eating? How much should I eat?
Answer: Look at your food as medicine. Are you eating so much that you only
feel sleepy after the meal and are you getting fatter every day? Stop!
Examine your own body and mind. There is no need to fast. Instead, experiment
with the amount of food you take. Find the natural balance for your body. Put
all your food together in your bowl following the ascetic practice. Then you
can easily judge the amount you take. Watch yourself carefully as you eat.
Know yourself. The essence of our practice is just this. There is nothing
special you must do. Only watch. Examine yourself. Watch the mind. Then you
will know what is the natural balance for your own practice.
Q: Are minds of Asians and Westerners
different?
Answer: Basically there is no difference.
Outer customs and language may appear different, but the human mind has
natural characteristics which are the same for all people. Greed and hatred
are the same in an Eastern or a Western mind. Suffering and the cessation of
suffering are the same for all people.
Q: Is
it advisable to read a lot or study the scriptures as a part of practice?
Answer: The Dhamma of the Buddha is not
found in books. If you want to really see for yourself what the Buddha was
talking about, you don't need to bother with books. Watch your own mind.
Examine to see how feelings come and go, how thoughts come and go. don't be
attached to anything. Just be mindful of whatever there is to see. This is
the way to the truths of the Buddha. Be natural. Everything you do in your
life here is a chance to practise. It is all Dhamma. When you do your chores,
try to be mindful. If you are emptying a spittoon or cleaning a toilet, don't
feel you are doing it as a favour for anyone else. There is Dhamma in emptying
spittoons. Don't feel you are practising only when sitting still,
cross-legged. Some of you have complained that there is not enough time to
meditate. Is there enough time to breathe? This is your meditation:
mindfulness, naturalness in whatever you do.
Q: Why don't we have daily interviews with
the teacher?
Answer: If you have any questions, you are
welcome to come and ask them anytime. But we don't need daily interviews
here. If I answer your every little question, you will never understand the
process of doubt in your own mind. It is essential that you learn to examine
yourself, to interview yourself. Listen carefully to the lecture every few
days, then use this teaching to compare with your own practice. Is it still
the same? Is it different? Why do you have doubts? Who is it that doubts?
Only through self-examination can you understand.
Q: Sometimes I worry about the monks'
discipline. If I kill insects accidentally, is this bad?
Answer: Sila or discipline and morality are
essential to our practice,but you must not cling to the rules blindly. In
killing animals or in breaking other rules, the important thing is intention.
Know your own mind. You should not be excessively concerned about the monks'
discipline. If it is used properly, it supports the practice, but some monks
are so worried about the petty rules that they can't sleep well. Discipline
is not to be carried as a burden. In our practice here the foundation is
discipline, good discipline plus the ascetic rules and practices. Being
mindful and careful of even the many supporting rules as well as the basic
227 precepts has great benefit. It makes life very simple. There need be no
wondering about how to act, so you can avoid thinking and instead just be
simply mindful. The discipline enables us to live together harmoniously; the
community runs smoothly. Outwardly everyone looks and acts the same.
Discipline and morality are the stepping stones for further concentration and
wisdom. By proper use of the monks' discipline and the ascetic precepts, we are
forced to live simply, to limit our possessions. So here we have the complete
practice of the Buddha: refrain from evil and do good, live simply keeping to
basic needs, purify the mind. That is, be watchful of our mind and body in
all postures: sitting, standing, walking or lying, know yourself.
Q: What can I do about doubts? Some days
I'm plagued with doubts about the practice or my own progress, or the
teacher.
Answer: Doubting is natural. Everyone starts out with doubts. You can learn a
great deal from them. What is important is that you don't identify with your
doubts: that is, don't get caught up in them. This will spin your mind in
endless circles. Instead, watch the whole process of doubting, of wondering.
See who it is that doubts. See how doubts come and go. Then you will no
longer be victimized by your doubts. You will step outside of them and your
mind will be quiet. You can see how all things come and go. Just let go of
what you are attached to. Let go of your doubts and simply watch. This is how
to end doubting.
Q:
What about other methods of practice? These days there seem to be so many
teachers and so many different systems of meditation that it is confusing.
Answer: It is like going into town. One
can approach from the north,from the southeast, from many roads. Often these
systems just differ outwardly. Whether you walk one way or another, fast or
slow, if you are mindful, it is all the same. There is one essential point
that all good practice must eventually come to--not clinging. In the end, all
meditation systems must be let go of. Neither can one cling to the teacher.
If a system leads to relinquishment, to not clinging, then it is correct
practice. You may wish to travel, to visit other teachers and try other
systems.Some of you have already done so. This is a natural desire. You will
find out that a thousand questions asked and knowledge of many systems will
not bring you to the truth. Eventually you will get bored. You will see that
only by stopping and examining your own mind can you find our what the Buddha
talked about. No need to go searching outside yourself. Eventually you must
return to face your own true nature. Here is where you can understand the
Dhamma.
Q: A
lot of times it seems that many monks here are not practising. They look
sloppy or unmindful. This disturbs me.
Answer: It is not proper to watch other
people. This will not help your practice. If you are annoyed, watch the
annoyance in your own mind. If others' discipline is bad or they are not good
monks, this is not for you to judge. You will not discover wisdom watching
others. Monks' discipline is a tool to use for your own meditation. It is not
a weapon to use to criticize or find fault. No one can do your practice for
you, nor can you do practice for anyone else. Just be mindful of your own
doings. This is the way to practice.
Q: I
have been extremely careful to practise sense restraint. I always keep my
eyes lowered and am mindful of every little action I do. When eating, for
example, I take a long time and try to see each touch: chewing, tasting,
swallowing, etc. I take each step very deliberately and carefully. Am I
practising properly?
Answer: Sense restraint is proper
practice. We should be mindful of it throughout the day. But don't overdo it!
Walk and eat and act naturally. And then develop natural mindfulness of what
is going on within yourself. Don't force your meditation nor force yourself
into awkward patterns. This is another form of craving. Be patient. Patience
and endurance are necessary. If you act naturally and are mindful, wisdom
will come naturally too.
Q: Is
it necessary to sit for very long stretches?
Answer: No, sitting for hours on end is
not necessary. Some people think that the longer you can sit, the wiser you
must be. I have seen chickens sit on their nests for days on end! Wisdom
comes from being mindful in all postures. Your practice should begin as you
awaken in the morning. It should continue until you fall asleep. Don't be
concerned about how long you can sit. What is important is only that you keep
watchful whether you are working or sitting or going to the bathroom. Each
person has his own natural pace. Some of you will die at age fifty, some at
age sixty-five, and some at age ninety. So, too, your practice will not be
all identical. Don't think or worry about this. Try to be mindful and let
things take their natural course. Then your mind will become quieter and
quieter in any surroundings. It will become still like a clear forest pool.
Then all kinds of wonderful and rare animals will come to drink at the pool.
You will see clearly the nature of all things (sankharas) in the world. You
will see many wonderful and strange things come and go. But you will be
still. Problems will arise and you will see through them immediately. This is
the happiness of the Buddha.
Q: I
still have very many thoughts. My mind wanders a lot even though I am trying
to be mindful.
Answer: Don't worry about this. Try to keep your mind in the present. Whatever
there is that arises in the mind, just watch it. Let go of it. Don't even
wish to be rid of thoughts. Then the mind will reach its natural state. No
discriminating between good and bad, hot and cold, fast and slow. No me and
no you, no self at all. Just what there is. When you walk on alms-round, no
need to do anything special. Simply walk and see what there is. No need to
cling to isolation or seclusion. Wherever you are, know yourself by being
natural and watching. If doubts arise, watch them come and go. It's very
simple. Hold on to nothing. It is as though you are walking down a road.
Periodically you will run into obstacles. When you meet defilements, just see
them and just overcome them by letting go of them. don't think about the
obstacles you have passed already. Don't worry about those you have not yet
seen. Stick to the present. Don't be concerned about the length of the road
or about the destination. Everything is changing. Whatever you pass, do not
cling to it. Eventually the mind will reach its natural balance where
practice is automatic. All things will come and go of themselves.
Q:
Have you ever looked at the Altar Sutra of the 6th Patriarch, Hui Neng?
Answer: Hui Neng's wisdom is very keen. It is very profound teaching,not easy
for beginners to understand. But if you practise with our discipline and with
patience, if you practise not-clinging, you will eventually understand. Once
I had a disciple who stayed in a grass-roofed hut. It rained often that rainy
season and one day a strong wind blew off half the roof. He did not bother to
fix it, just let it rain in. Several days passed and I asked him about his
hut. He said he was practising not-clinging. This is not-clinging without
wisdom. It is about the same as the equanimity of a water buffalo. If you
live a good life and live simply, if you are patient and unselfish, you will
understand the wisdom of Hui Neng.
Q: You have said that samatha and
vipassana or concentration and insight are the same. Could you explain this
further?
Answer: It is quite simple. Concentration (samatha) and wisdom (vipassana) work together. First the mind
becomes still by holding on to a meditation object. It is quiet only while
you are sitting with your eyes closed. This is samatha and eventually this
samadhi-base is the cause for wisdom or vipassana to arise. Then the mind is still
whether you sit with your eyes closed or walk around in a busy city. It's
like this. Once you were a child. Now you are an adult. Are the child and the
adult the same person? You can say that they are, or looking at it another
way, you can say that they are different. In this way samatha and vipassana
could also be looked at as separate. Or it is like food and feces. Food and
feces could be called the same and they can be called different. Don't just
believe what I say, do your practice and see for yourself. Nothing special is
needed. If you examine how concentration and wisdom arise, you will know the
truth for yourself. These days many people cling to the words. They call
their practice vipassana. Samatha is looked down on. Or they call their
practice samatha. It is essential to do samatha before vipassana, they say.
All this is silly. Don't bother to think about it in this way. Simply do the
practice and you'll see for yourself.
Q: Is
it necessary to be able to enter absorption in our practice?
Answer: No, absorption is not necessary.
You must establish a modicum of tranquillity and one-pointedness of mind.
Then you use this to examine yourself. Nothing special is needed. If
absorption comes in your practice, this is OK too. Just don't hold on to it.
Some people get hung up with absorption. It can be great fun to play with.
You must know proper limits. If you are wise, then you will know the uses and
limitations of absorption, just as you know the limitations of children
verses grown men.
Q: Why do we follow the ascetic rules such
as only eating out of our bowls?
Answer: The ascetic precepts are to help us cut defilement. By following the
ones such as eating out of our bowls we can be more mindful of our food as
medicine. If we have no defilements, then it does not matter how we eat. But
here we use the form to make our practice simple. The Buddha did not make the
ascetic precepts necessary for all monks, but he allowed them for those who
wished to practise strictly. They add to our outward discipline and thereby
help increase our mental resolve and strength. These rules are to be kept for
yourself. Don't watch how others practise. Watch your own mind and see what
is beneficial for you. The rule that we must take whatever meditation cottage
assigned to us is a similarly helpful discipline. It keeps monks from being
attached to their dwelling place. If they go away and return, they must take
a new dwelling. This is our practice--not to cling to anything.
Q: If putting everything together in our
bowls is important, why don't you as a teacher do it yourself? Don't you feel
it is important for the teacher to set an example?
Answer: Yes, it is true, a teacher should
set an example for his disciples. I don't mind that you criticize me. Ask
whatever you wish. But it is important that you do not cling to the teacher.
If I were absolutely perfect in outward form, it would be terrible. You would
all be too attached to me. Even the Buddha would sometimes tell his disciples
to do one thing and then do another himself. Your doubts in your teacher can
help you. You should watch your own reactions. Do you think it is possible
that I keep some food out of my bowl in dishes to feed the laymen who work
around the temple? Wisdom is for yourself to watch and develop. Take from the
teacher what is good. Be aware of your own practice. If I am resting while
you must all sit up, does this make you angry? If I call the color blue red
or say that male is female, don't follow me blindly. One of my teachers ate
very fast. He made noises as he ate. Yet he told us to eat slowly and
mindfully. I used to watch him and get very upset. I suffered, but he didn't!
I watched the outside. Later I learned. Some people drive very fast but
carefully. Others drive slowly and have many accidents. Don't cling to rules,
to outer form. If you watch others at most ten percent of the time and watch
yourself ninety percent, this is the proper practice. At first I used to
watch my teacher Ajahn Tong Raht and had many doubts. People even thought he
was mad. He would do strange things or get very fierce with his disciples.
Outside he was angry, but inside there was nothing. Nobody there. He was
remarkable. He stayed clear and mindful until the moment he died. Looking
outside the self is comparing, discriminating. You will not find happiness
that way. Nor will you find peace if you spend your time looking for the
perfect man or the perfect teacher. The Buddha taught us to look at the
Dhamma, the truth, not to look at other people.
Q: How can we overcome lust in our practice?
Sometimes I feel as if I am a slave to my sexual desire.
Answer: Lust should be balanced by
contemplation of loathesomeness. Attachment to bodily form is one extreme and
one should keep in mind the opposite. Examine the body as a corpse and see
the process of decay or think of the parts of the body such as the lungs,
spleen, fat, feces, and so forth. Remember these and visualize this
loathesome aspect of the body when lust arises. This will free you from lust.
Q: How about anger? What should I do when
I feel anger arising?
Answer: You must use loving-kindness. When
angry states of mind arise in meditation, balance them by developing feelings
of loving-kindness. If someone does something bad or gets angry, don't get
angry yourself. If you do, you are being more ignorant than they. Be wise.
Keep in mind compassion, for that person is suffering. Fill your mind with
loving-kindness as if he were a dear brother. Concentrate on the feeling of
loving-kindness as a meditation subject. Spread it to all beings in the
world. Only through loving-kindness is hatred overcome. Sometimes you may see
other monks behaving badly. You may get annoyed. This is suffering
unnecessarily. It is not yet our Dhamma. You may think like this: "He is
not as strict as I am. They are not serious meditators like us. Those monks
are not good monks."; This is a great defilement on your part. Do not
make comparisons. Do not discriminate. Let go of your opinion as watch your
opinions and watch yourself. This is our Dhamma. You can't possibly make
everyone act as you wish or be like you. This wish will only make you suffer.
It is a common mistake for meditators to make, but watching other people
won't develop wisdom. Simply examine yourself,your feelings. This is how you
will understand.
Q: I feel sleepy a great deal. It makes it
hard to meditate.
Answer: There are many ways to overcome
sleepiness. If you are sitting in the dark, move to a lighted place. Open
your eyes. Get up and wash your face or take a bath. If you are sleepy,
change postures. Walk a lot. Walk backwards. The fear of running into things
will keep you awake. If this fails, stand still, clear the mind and imagine
it is full daylight. Or sit on the edge of a high cliff or deep well. You
won't dare sleep! If nothing works, then just go to sleep. Lay down carefully
and try to be aware until the moment you fall asleep. Then as you awaken, get
right up. Don't look at the clock or roll over. Start mindfulness from the
moment you awaken. If you find yourself sleepy everyday, try to eat less.
Examine yourself. As soon as five more spoonfuls will make you full, stop.
Then take water until just properly full. Go and sit. Watch your sleepiness
and hunger. You must learn to balance your eating. As your practice goes on
you will feel naturally more energetic and eat less. But you must adjust
yourself.
Q:
Why must we do so much prostrating here?
Answer: Prostrating is very important. It
is an outward form that is part of practice. This form should be done
correctly. Bring the forehead all the way to the floor. Have the elbows near
the knees and the palms of the hands on the floor about three inches apart.
Prostrate slowly, be mindful of your body. It is a good remedy for our
conceit. We should prostrate often. When you prostrate three times you can
keep in mind the qualities of the Buddha, the Dhamma and the Sangha, that is,
the qualities of mind of purity, radiance and peace. So we use the outward
form to train ourselves. Body and mind become harmonious. don't make the
mistake of watching how others prostrate. If young novices are sloppy or the
aged monks appear unmindful, this is not for you to judge. People can be
difficult to train. Some learn fast but others learn slowly. Judging others
will only increase your pride. Watch yourself instead. Prostrate often, get
rid of your pride. Those who have really become harmonious with the Dhamma
get far beyond the outward form. Everything they do is a way of prostrating.
Walking, they prostrate; eating, they prostrate; defecating, they prostrate.
This is because they have got beyond selfishness.
Q:
What is the biggest problem of your new disciples?
Answer: Opinions. views and ideas about all things. About themselves, about
practice, about the teachings of the Buddha. Many of those who come here have
a high rank in the community. There are wealthy merchants or college
graduates, teachers and government officials. Their minds are filled with
opinions about things. They are too clever to listen to others. It is like
water in a cup. If a cup is filled with dirty, stale water, it is useless.
Only after the old water is thrown out can the cup become useful. You must
empty your minds of opinions, then you will see. Our practice goes beyond
cleverness and beyond stupidity. If you think;"I am clever, I am wealthy,
I am important, I understand all about Buddhism."; You cover up the
truth of anatta or no-self. All you will see is
self, I, mine. But Buddhism is letting go of self. Voidness, Emptiness,
Nibbana.
Q:
Are defilements such as greed or anger merely illusory or are they real?
Answer: They are both. The defilements we
call lust or greed, or anger or delusion, these are just outward names,
appearances. Just as we call a bowl large, small, pretty, or whatever. This
is not reality. It is the concept we create from craving. If we want a big
bowl, we call this one small. Craving causes us to discriminate. The truth,
though, is merely what is. Look at it this way. Are you a man? You can say
'yes'. This is the appearance of things. But really you are only a combination
of elements or a group of changing aggregates. If the mind is free, it does
not discriminate. No big and small, no you and me. There is nothing: Anatta,
we say, or non-self. Really, in the end there is neither atta nor anatta.
Q:
Could you explain a little more about karma?
Answer: Karma is action. Karma is
clinging. Body, speech, and mind all make karma when we cling. We make
habits. These can make us suffer in the future. This is the fruit of our
clinging, of our past defilement. All attachment leads to making karma.
Suppose you were a thief before you became a monk. You stole, made others
unhappy, made your parents unhappy. Now you are a monk, but when you remember
how you made others unhappy, you feel bad and suffer yourself even today.
Remember, not only body, but speech and mental action can make conditions for
future results. If you did some act of kindness in the past and remember it
today, you will be happy. This happy state of mind is the result of past
karma. All things are conditioned by cause--both long term and, when
examined, moment to moment. But you need not bother to think about past, or
present, or future. Merely watch the body and mind. You must figure karma out
for yourself. Watch your mind. Practise and you will see clearly. Make sure, however,
that you leave the karma of others to them. Don't cling to and don't watch
others. If I take a poison, I suffer. No need for you to share it with me!
Take what is good that your teacher offers. Then you can become peaceful,
your mind will become like that of your teacher. If you will examine it, you
will see. Even if now you don't understand, when you practise, it will become
clear. You will know by yourself. This is called practising the Dhamma. When
we were young, our parents used to discipline us and get angry. Really they
wanted to help us. You must see it over the long term. Parents and teachers
criticize us and we get upset. Later on we see why. After long practise you
will know. Those who are too clever leave after a short time. They never learn.
You must get rid of your cleverness. If you think yourself better than
others, you will only suffer. What a pity. No need to get upset. Just watch.
Q:
Sometimes it seems that since becoming a monk I have increased my hardships
and suffering.
Answer: I know that some of you have had a
background of material comfort and outward freedom. By comparison, now you
live an austere existence. Then in the practice, I often make you sit and
wait for long hours. Food and climate are different from your home. But everyone
must go through some of this. This is the suffering that leads to the end of
suffering. This is how you learn. When you get angry and feel sorry for
yourself, it is a great opportunity to understand the mind. The Buddha called
defilements our teachers. All my disciples are like my children. I have only
loving kindness and their welfare in mind. If I appear to make you suffer, it
is for your own good. I know some of you are well-educated and very
knowledgeable. People with little education and worldly knowledge can
practise easily. But it is as if you Westerners have a very large house to
clean. When you have cleaned the house, you will have a big living space. You
can use the kitchen, the library, the living room. You must be patient.
Patience and endurance are essential to our practice. When I was a young monk
I did not have it as hard as you. I knew the language and was eating my
native food. Even so, some days I despaired. I wanted to disrobe or even
commit suicide. This kind of suffering comes from wrong views. When you have
seen the truth, though, you are free from views and opinions. Everything
becomes peaceful.
Q: I
have been developing very peaceful states of mind from meditation. What
should I do now?
Answer: This is good. Make the mind
peaceful, concentrated. Use this concentration to examine the mind and body.
When the mind is not peaceful, you should also watch. Then you will know true
peace. Why? Because you will see impermanence. Even peace must be seen as
impermanent. If you are attached to peaceful states of mind you will suffer
when you do not have them. Give up everything, even peace.
Q:
Did I hear you say that you are afraid of very diligent disciples?
Answer: Yes, that's right. I am afraid. I am afraid that they are too serious.
They try too hard, but without wisdom. They push themselves into unnecessary
suffering. Some of you are determined to become enlightened. You grit your
teeth and struggle all the time. This is trying too hard. People are all the
same. They don't know the nature of things (sankhara). All formations, mind and body, are
impermanent. Simply watch and don't cling. Others think they know. They
criticize, they watch, they judge. That's OK. Leave their opinions to the.
This discrimination is dangerous. It is like a road with a very sharp curve.
If we think others are worse or better or the same as us, we go off the
curve. If we discriminate, we will only suffer.
Q: I
have been meditating many years now. My mind is open and peaceful in almost
all circumstances. Now I would like to try to backtrack and practise high
states of concentration or mind absorption.
Answer: This is fine. It is beneficial
mental exercise. If you have wisdom, you will not get hung up on concentrated
states of mind. It is the same as wanting to sit for long periods. This is
fine for training, but really, practice is separate from any posture. It is a
matter of directly looking at the mind. This is wisdom. When you have
examined and understood the mind, then you have the wisdom to know the
limitations of concentration, or of books. If you have practised and
understand not-clinging, you can then return to the books. They will be like
a sweet dessert. They can help you to teach others. Or you can go back to
practise absorption. You have the wisdom to know not to hold on to anything.
Q:
Would you review some of the main points of our discussion?
Answer: You must examine yourself. Know who you are. Know your body and mind
by simply watching. In sitting, in sleeping, in eating, know your limits. Use
wisdom. The practise is not to try to achieve anything. Just be mindful of
what is. Our whole meditation is looking directly at the mind. You will see
suffering, its cause and its end. But you must have patience; much patience
and endurance. Gradually you will learn. The Buddha taught his disciples to
stay with their teachers for at least five years. You must learn the values
of giving, of patience and of devotion. Don't practise too strictly. Don't
get caught up with outward form. Watching others is bad practice. Simply be
natural and watch that. Our monks' discipline and monastic rules are very
important. They create a simple and harmonious environment. Use them well.
But remember, the essence of the monks' discipline is watching intention,
examining the mind. You must have wisdom. don't discriminate. Would you get
upset at a small tree in the forest for not being tall and straight like some
of the others? This is silly. Don't judge other people. There are all
varieties. No need to carry the burden of wishing to change them all. So, be
patient. Practice morality. Live simply and be natural. Watch the mind. This
is our practice. It will lead you to unselfishness. To peace.
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