Birth and Death
Body
Dharma
Center and Place
Impermanence
Karma
Meditation
Africa fell
Peace
Distressed
teacher
knowledge and wisdom
Virtue
Miscellaneous
Please let go all
-ooOoo-VIETNAMESE TRANSLATE ENGLISH BY=THICH CHAN TANH.AUSTRALIA,SYDNEY,
Body
Dharma
Center and Place
Impermanence
Karma
Meditation
Africa fell
Peace
Distressed
teacher
knowledge and wisdom
Virtue
Miscellaneous
Please let go all
-ooOoo-VIETNAMESE TRANSLATE ENGLISH BY=THICH CHAN TANH.AUSTRALIA,SYDNEY,
-ooOoo-
Birth and Death
1. Good practice is to ask yourself, "Why am I born?" Morning, lunch, afternoon, evening ... every day ask yourself that question.
2. My birth and death are only one. You can't have this without that. People sadly lamented when someone died, and happily laughed and saw a child born. How delirious and funny! If you want to cry, cry when someone is born. Cry the cause, cry the original, because not born will not die.
3. What are the happy sets in the abdomen? It's not comfortable at all! Think about it! Just live in a small hut for a day, just how annoying it is! Close all the doors and you taste the pain! Alas! Yet in their stomachs for nine months! Do you still want to be born again? You probably know that being in your stomach is not comfortable at all, but do you still want to wear your head in that dark place? Don't stick your head into the noose!
4. Why are we born? I was born to no longer have to be born.
5. When not understanding death, this life has many problems.
6. Buddha taught Ananda to observe impermanence, visualizing death in each breath. We must understand death. We die to live. What does this sentence mean? Death is the end of all doubts, problems and lives right in the present. We don't die tomorrow, we have to die now. Can you do this? If you can do it, then there is no more problem and quiet peace will come to you.
7. Death is close to us right in the breath.
8. If you know how to train and practice properly, you will not be afraid when you are sick and no longer grieve over your death. When you have to go to the hospital for treatment, make your own determination: Good health is good but it is not good to be healed. If the doctor says I have cancer and will die in the next few months, I will tell the doctor: "Be wary, death is also coming for you! The problem is who goes first and who goes after only. " The doctor cannot cure or prevent death. Only Buddha can do this. So what are you waiting for without taking Buddha's medicine?
9. If you are afraid of illness, if you are afraid to die, observe where they come from. Where do they come from? They come from birth. So, don't be sad when someone dies, their misery in this life is over, death is a natural thing. If you want to be sad, be sad when someone is born: "Poor! They have come again. They are going to suffer and die".
10. The person who knows consciousness clearly knows that all dharmas in the world are not intrinsic. Therefore, Knowledgeable people are unhappy or sad because they are not swept away by these ever-changing worldly dharma. Be happy to be born. Being sad is death. Death is born again, and born again. Life and death in every second is the endless circulation of samsara.
Body
11. If this body can speak, it will tell us all day: "You are not my master! Do you know?" In fact, it is telling us, but it uses dharma language to speak so we don't understand.
12. Everything in this world does not depend on us. They follow their natural direction. This body has its own path, we cannot interfere. We can make this body a little more beautiful, more attractive and clean for a moment as girls put long fingernails and apply pink lipstick, creating beautiful charm. But when people get older, everyone is like. The body's way is like that, beyond our control. Only one thing we can do is beautify our soul.
13. If this body is really mine then it will listen to my order. When we say, "Don't get old!" or "I forbid you to hurt!", does he listen to me? Is not! It doesn't count on our opinions. We are just tenants, not owners of this "house". If we think that this body is mine, how much we will suffer when we have to leave it. In fact, there is no permanent immutable one, there is nothing fixed or sustainable that we can hold.
Breath
14. From the moment you open your eyes to the moment you leave the realm, you have no moment to consciously breathe in and out of your body, you have lived far away from yourself.
15. Time is our breath in the present.
16. Do you say that you are too busy to have time to meditate? Do you have time to breathe? Meditation is your breath. Why do you have time to breathe without time to meditate? Breath is a living thing of life. If you are aware that the teaching is the life of life, you will feel that the breath and the practice of Dharma are equally important.
Dharma
17. What is Dhamma? Nothing is not Dharma.
18. What does the Dhamma teach us? Dharma teaches us how to live. Dharma uses many ways to teach us: through stone, through trees ... and through what lies before our eyes. So keep your mind calm and quiet to learn how to look and observe. You will see the whole Dharma manifest itself here and now. Where do you find and wait any longer?
19. First of all, use reflection to find the dharma. Once you begin to understand the dharma, start working on it. When you practice you will gradually see the dharma. And once you see the Dharma, you are the one with the Dharma and you have the joy of the Buddhas.
20. Look for a dharma right in your mind to see what is right, what is wrong, what is balanced and what is unbalanced.
21. There is only one truly miraculous thing, that is the magic of the dharma. Other miracles are just the shamming that leaves us from reality, leaving the relationships in human life, in samsara and liberation.
22 Turn all your deeds into dharma. If you don't feel good, look inside yourself. If you know the mistake and still do it, it is a defilement.
23. It is difficult to find people who listen to the dharma; hard to find people who remember and practice Dharma; It is difficult to find people who grasp the dharma and see the dharma.
24. If we have mindfulness we will see that all are dharma teachings. Watching the animals flee from danger, we will see that they are just like us. They escaped suffering and found happiness. Animals are also afraid, they are also afraid of dying like us. When there is a right view of the truth, we will see animals and humans with no difference. We are companions in old birth and death.
25. Dharma practice will be done where there is nothing, let go, where nothing is left, where the burden has been dropped, regardless of time or space. That is the end.
26. Dhamma is not in a place far away from blindness, in the sky or where the elves live. Dharma is right here. Dhamma relates to us, to what we are doing in the present. The Buddha wants us to be in contact with the dharma, but we only come into contact with words, books and scriptures ... that is, contact with the shadow of the dharma and not the contact with the dharma. Buddha taught. If you just do that, how can you call it good and right practice. People have strayed too far.
27. Observe yourself, sometimes happily, sometimes depressed, sometimes at ease, sometimes sluggish ... all are dharma. Have you seen the dharma? To understand this teaching, you must look, must read your own experience.
28. When listening to the dharma you have to open your heart and stay in the center. Do not try to accumulate, store memories of what you have heard. Let the dharma flow smoothly in your mind. Let the dharma flow smoothly in every moment. What is ready to be stored will be stored naturally without you having to dive into it.
29. When presenting the dharma, don't push yourself. The dharma will flow naturally, adapt to the situation and match what is happening in the present. Each person has different qualifications and abilities, when you are in the right range, the dharma will overflow. Buddha understands the essence of each person. He uses natural methods to teach. Not that He has a special supernatural power to teach, but He is sensitive to the spiritual needs of those who come to see Him, and He has taught the right spirituality according to their spiritual needs.
Mind and mind
30. There is only one book worth reading, it is my own mind.
31. The Buddha taught us to throw away all that hurts our mind while meditating. Negative afflictions, not suffering. We do not know what is mind, what is defilement. What doesn't satisfy us, we don't want to meet. Our life is not miserable! The misery here is unsatisfying, dissatisfied with life. Indeed, only miserable afflictions.
31. The world is burning. In this heat, the mind changes from love to hate. Knowing how to make the mind calm and calm will bring great benefits to the world.
32. If your mind is peaceful and happy, then you are at peace and happiness wherever you are. When wisdom opens in your mind, wherever you look, it is the truth. Truth is everywhere, just like when you read the word, you can read it anywhere.
33. If you feel unhappy in one place, you will feel dissatisfied everywhere. No place outside makes you uncomfortable. The unpleasant place is inside you.
34. Look at your mind. The bearer of heavy objects saw nothing, but the outsiders looked heavy. Throw away everything, let go of everything, you will be relieved.
35. The mind is calm and calm. When the mind comes out of tranquility, the disorder will jump in. When you see this disturbance, peace and quiet will return.
36. Buddhism is the mind of the mind. That's all! He who trains the mind, he practices Buddhism.
37. When the light is dim, you can't see the spider web spreading in the corner of the room, but when the light is on you can see it clearly to wipe it off. Also, when the mind is clear you will clearly see negativity to eliminate it.
38. Mind training is not the same as body training. Wanting a strong body to get the body moving, but want to have a strong mind to keep your mind still.
39. Because people don't see themselves, people do everything wrong. They do not look at their own minds. When they were about to do something wrong, they looked first, looked behind to see if anyone saw it: Did my mother see? Does my husband see it? Can my wife see it? Does my child see? If no one sees it, they immediately do it. That is they insult themselves. There is one thing they forgot that they themselves were seeing them!
40. Use your mind to listen to the dharma, don't use your ears.
41. Fighting with defilements is fighting inside. Using gunfire bombs to fight is fighting outside. Victory over others is the way of the world. Victory yourself is the way of the dharma. We do not fight against anyone but fight to conquer our own mind, persevering against our own impulsive emotions.
42. Where does rain water come from? It comes from dirty water on the ground and evaporates. How strange? For defilements, your mind can do the same, if you let it do.
43. The Buddha teaches us to judge ourselves without judging how others are good or bad. The Buddha showed us the way and said: "Truth is like that". Is our mind like that?
Impermanence
44. The dharmas on the world exist through change. You cannot resist or prevent them. Think, can you breathe in and not breathe out? Do you feel comfortable? Or how to breathe out without breathing in? We don't want to change things but things keep changing!
45. If you know that everything has changed, you wonder what your thoughts are! Whatever happens, just say to yourself, "Ah, another thing!" That's all.
46. Words that ignore impermanence are not the words of the wise.
47. If you see the change clearly, you will see the change. The constant here is: things cannot be changed. If you understand that only change is never changing, you understand the Buddha, and you can respect the offering to Him properly.
48. If your mind says that you have attained the first saint, go to the first holy ceremony. He will tell you that all is unstable. If you meet the second saint, come to pay homage. He will tell you that all is not certain. If you meet the third saint, come to pay homage. He just said unstable. If you meet the fourth saint, come and be happy. He will tell you that all is unstable. You will hear from the saints: "All is not stable. Don't cling to anything."
49. Sometimes I visit ancient pagodas. Some places are broken. Maybe one of my friends will say, "It's a pity." I replied, "If there is no breakdown, there is no Buddha, no Dharma.
50. Everything in the world follows the natural path. No science can hinder their steps. You can go to the dentist for dental care. But no matter how carefully your dentist looks after your teeth, they eventually follow their path. Even dentists have tooth decay. Everything eventually broke up.
51. What is definitely sustainable? Nothing but suffering. Suffering comes and goes. Happiness replaces suffering. Just like that. There is nothing else besides that. But we are lost people who are constantly chasing and grasping sensual pleasures. Education is not real, it's just a change.
Career
52. People do not understand the dharma when doing harassment, they often look around to see if anyone sees it. But our karma always follows us. It is impossible to escape the result of karma.
53. Good actions bring good results. Bad actions bring bad results. Do not expect gods, gods, those who hide their faces to protect you. Do not trust good days, bad days. Those are unreal things. You will always wait for a good day, a good time, a good year, a god, a saint. Believing in those things only brings suffering for you. Look at your actions and words, look at your karma. To heal you will reap joy, to do evil you will bring suffering.
54. Practicing correctly you will make your old karma go away. Everything comes and goes, gives birth and then dies. Be aware and let them follow their path. Just like there are two trees, if you fertilize and water this tree and leave the tree, you don't need to wonder when you see a good tree and a tree.
55. Some of you, thousands of miles away from Europe and the United States, go to Pa Pong monastery to study the dharma. You have to go through many difficulties to get to this place. Meanwhile, there are people at the monastery pointing a wall without stepping into the gate. Think about how good you are.
56. Doing bad things you can't escape. Although no one sees you, you find yourself. Having escaped to a deep hole you also found yourself there. There is no way to escape the created karma. Also, why don't you see your pollution? You see all - peace, agitation, liberation, defilements - You see everything.
Meditation
57. Begin to meditate, don't go around waiting for the future Buddha. You have gone around enough.
58. I heard someone complain: "Oh, this year is a very bad year for me." "What happen?" "I'm in pain all year. I can't meditate at all." UMBRELLA! If they do not meditate when their death is close, when do they meditate? If you feel refreshed, do you think they will meditate? Is not. They just get lost in happiness. If they suffer, they still don't meditate. They are also lost in suffering. I don't know when they think they have to meditate.
59. I have defined the meditation schedule and rules of the school. No need to change anymore. The person who wants to change is not intentional to come here to meditate. Such people, how to expect to see anything; Even if they always sleep beside me, they won't see me. Even if they sleep next to the Buddha, they will not see Buddha if they do not meditate.
60. Don't think that just sitting with your eyes closed is meditation. If you think so, hurry up and change that thought. Meditation regularly is to keep mindfulness at all times, whether standing, walking, sitting or lying down. After sitting meditation do not think that you have meditated; must know that it is just a posture change. If so, you will have real peace. Wherever you are, you must always live in meditation, always mindful.
61. "Although the blood is dry, only skin covered with bones ... I will not leave this place if I do not become enlightened." Reading this sutra you think you have to work hard; You have to do like Buddha. But you forget to think that your car is too small and the Buddha car is very big. With this small car, how can you carry everything in one time? Buddha is one thing and you are another.
62. I go everywhere to find a place to meditate; I did not know that it was here, in my mind. Meditation is right in you: born, old, painful, dead right in you, not far away. I went everywhere until I was exhausted and wanted to stop, and when I stopped, I realized that what I was looking for ... was right inside me.
63. Not to meditate to see heaven but to end suffering.
64. Don't cling to images or light during meditation; Don't go up and down them. Do you see light during great meditation? My flashlight also has light. The light or the image in the mind while meditating does not help us stop suffering.
65. Without meditation, you are like a blind and deaf person. It is not easy to see the dharma. You have to meditate to see what you have never seen. Not just born you were a teacher right away. You must go to school and work first. You only see the sour taste of lemon when you taste the lemon.
66. When meditating if any thought comes, say: "That's not my job!"
67. When feeling lazy, you have to meditate. It is not only when you feel energetic or comfortable meditating. It is to practice according to the Buddha's teaching. We only take meditation when we feel comfortable. But where to go to find comfort. Want to cut off your craving, do you practice your craving?
68. Always observe yourself while doing anything. Just reading a book does not generate anything. The day passes but we can't see ourselves. People who know how to meditate are those who really try to meditate.
69. There are many ways to meditate, but all come back to the place: Let everything be natural. Exit to the battlefield, set foot in a cool, peaceful place. Why not try it? Do you dare?
70. Just thinking about meditation without acting is like throwing a bait to catch a ball, giving up the real to get a vague, fake.
71. When I first meditated for a few years, I was still not confident. After having a lot of experience, I believe in my heart. When you have such a deep understanding, whatever happens you can leave them natural and everything just comes and goes. You will reach a place where your mind will know what to do.
72. Sticking to peace is worse than disturbance. Because at least you want to get rid of agitation, while you are satisfied with calm and do not go further. When meditating, the mind remains calm and calmly, continue to meditate without being attached to them.
73. Meditation is to observe the mind and the feelings of the mind. There is no running or fighting. The breath continues while you work. Nature takes care of all things of nature. Our work is a mindfulness effort, looking inside to be clear. Meditation is so.
74. Without proper meditation, the mind will be wandering. The mind wandering agitated is no different than dead. Ask yourself if you have enough time to meditate when you're about to die. Frequently ask yourself: "When do we die?" Practicing in this way, your mind will be awake all the time, consciousness is always present and mindfulness automatically follows, wisdom arises, seeing things as real and very clear. Mindfulness watches, guardes the mind, helps the mind to know the feelings that arise in every day, day and night. Mindfulness is calm and collected.
75. The first basic thing about meditation is to be honest and serious. Secondly, be cautious about wrong actions. The third is to be less expectant and know enough. If you know knowledge in words and in everything, you will see yourself; the mind will no longer wandering indefinitely, but having basic gender, concentration and wisdom
76. At first you rushed forward, hurried away, and hurriedly stopped. You continue to meditate like that until you reach a place, there seems to be no right to go there, going back and forth is not right, stopping in one place is not right. That's it. No stop, no go, no return. That's it. Right there, you will see nothing.
77. Remember that you meditate not to achieve "something" or to eliminate "something". Not meditating with craving but letting go. If you "want" something, you have gone out to meditate.
78. The essence of the religion is simple. No need to explain how long. Eliminate love hate and leave things natural. Those are the things I practice in my practice.
79. Falsely asked you to be skeptical. Meditation is only good when it helps your observation. But see the truth or not, depending on your practice.
80. Practice is to learn how to give up, not to increase attachment. Enlightenment will come when you end your desire.
81. If you have enough time to be mindful, you have enough time to meditate.
82. Q: When meditating if there are many strange things going on in the mind, should we learn them or just note their arrival?
Answer: Seeing a person pass by, if it is a stranger you will ask: "Who is it? Where is he going? What to do?". If it's an acquaintance, you just need to note his passing.
83. The "wish" while meditating can be a friend or an enemy. If it is you, it will make you want to meditate, to learn, to stop suffering. If it is an enemy, it will make us wish for what has not yet happened, want our audience to have what it is that the object does not have. But in the end, we have to give up all our wishes, even if we wish to be enlightened, to liberate.
84. Q: Does it need to be submitted daily?
Answer: Consider your own mind, present yourself to yourself. A monk may be angry or craving for something today. That monk may not need to ask me this, does he?
85. Our body is a collection of four elements. We use designation to describe things, but we cling to conditioning and see what they are. Like people and objects named for example. Now, what do we try to return to the period before everything was named, and what difference did it make to call men "women" and women "men"? But now that we are attached to the name and the regulation, we have war on gender and other types of war. Meditation is to see through all of these things in order to achieve unconditional and peaceful, no war, no hatred.
87. Many people become monks because of their faith, but later they step on the teachings of the Buddha. They have deeper knowledge, but they do not practice. In fact, today there are very few people who actually practice.
88. Theory and practice - the first is to know the name of the medicine and the next is to find medicine and take medicine.
89. Sounds - you like birdsong but hate the sound of cars running. You are afraid of crowds and noise, and you want to live in the forest alone. Let go of the noise and take care of the child. "Childhood" here is practice.
90. A novice monk asked how new students should meditate. Ajahn Chah replied:
- Like the old yogi.
- So how did the old yogis meditate?
- Keep it that way.
91. People say that the teachings of the Buddha are very true, but difficult to apply in society. For example, they say: "I am young, have no opportunity to meditate, when I am old I will meditate." You can say: "I'm young now, I don't have time to eat when I'm old, will I eat?" If you hit you with a red fire, you will jump up. That's right, but because you live in this society, you can't avoid it.
92. Gender, Dinh and Hue are the essence of Buddhist practice. Gender keeps the body and speech clean. And the body is the residence of the mind. Thus, in practice, there must be full gender, concentration and wisdom. It's like a piece of wood cut into three parts, but it's actually just a log. Unable to throw away the body and speech, it cannot be taken care of. We must practice with both body and mind. Thus, the world of wisdom is a harmonious gathering, working together.
Non-
93. A devout old lady from a neighboring province to Wat Ba Pong pilgrimage. She told Ajahn Chah that she could only stay here for a short time because she had to return home to watch over her great-grandchildren. She also told Ajahn Chah that she was too old to ask her to give her a short time.
Ajahn Chah replied: Hey, please listen! There is no one here, just like that. No one is the owner, no one is old, no one is young, no one is good, no one is bad, no one is strong, no one is weak. That's all ... that's all. All are empty, only the different elements of nature support it. No one was born and no one died. The person who talks about death is the person who talks like a child who doesn't understand anything. In the language of mind, which means the language of the Dharma, there is no such thing.
94. The basis of Buddha's teachings is to understand that self is just empty. But learners of the dharma create the idea of self, so they don't want to suffer or suffer. They want everything to be easy and comfortable. They want to end suffering, but if they are still self, how can they suffer.
95. Once you understand, everything is easy, simple and direct. When things are satisfied, understand that they are empty, not mine. When things are not satisfied, understand that they are empty, not mine. So they disappeared right away. Do not assimilate them to me, nor do you be their masters. If you think this papaya is yours, how painful will it be for anyone to take it down? Understand that your mind will balance. When the mind reaches balance, it is the right path, the true teachings of the Buddha, leading to liberation.
96. People do not study to learn what goes beyond good and bad. They often say, "I will be like this, I will be like that." But they did not say, "I will be nothing because I don't really have one." That is what they need to learn that they will not learn.
97. When understanding selflessness, the burden of life will be dropped, will be at peace with everything. Without being attached to self, to happiness, there will be true happiness. Practice letting go naturally, no need to fight hard, just let go, things like that let it be like that - don't hold, cling, free to liberate.
98. The body consists of four elements: earth, water, wind, fire. When they combine and form the body, we call them men, women, give them a name so that they can be easily recognized, but in fact there is no one in it - only soil, water, Wind, fire only. Don't be agitated or too attached to your body. If you really look inside, you will see that there is no one in it.
Peace
99. Q: What is peace?
Answer: What is chaotic? Peace is not chaotic.
100. Peace is right in us, it is in the same place with insecurity and suffering. Can't find peace in deep forest or high hill. It is also impossible to find peace in a respectable teacher. Where there is suffering there is an escape route.
101. Do anything with your mind off. Do not expect reward or praise. Discharge a little will have a little peace. Discharge much will have more peace. Completely releasing will be complete peace and the struggle with this world comes to an end.
100. Indeed, nothing is human. Whatever our oil is, it is just a superficial shell. Removing from this shell, we will see nothing but common characteristics: Born in the early stages, changes in the middle stage and ending at the end. That is all. If you look at things like that, there is no problem and we will be satisfied and peaceful.
101. Be aware of what is good or bad, whether you are traveling or staying somewhere. Can't find peace on a high hill, in a deep forest or in a cave. Even if I go to the place of Buddha to become enlightened, I will not come closer to the truth.
102. Finding what is outside us is just a comparison and distinction. Can't find happiness in this way. It is impossible to seek happiness by searching for a perfect person or teacher. The Buddha taught us to search for the dharma, to search for truth and not for anyone.
103. Anyone can make a brick house or a wooden house, but it is not my home but a worldly house and governed by world law. Inner peace is really our home.
106. Forest is a place of peace, isn't it? So the crime of affection holds in your hand what confuses you. Let nature teach you. Hear the sound of birds chirping and then quit. Understanding nature you will understand the dharma. Understand the dharma you will understand nature.
107. Searching outside peace is like finding a bearded turtle, you can't find it. But when your mind is ready, peace will come to you.
108. Gender, Dinh, Hue create Tao. But Tao is not the Dharma, not the goal. Tao is just a path to the goal. As you want to go from Bangkok to Wat Ba Pong monastery for example. The path is essential for your journey, but your goal is a monastery, not a path. In the same way, we can say that Gender, Dinh and Hue are outside the truth of Buddha but the path to this truth. Development of Gender, Dinh, Hue, you will have the most wonderful peace.
Hurt
109. There are two types of suffering: suffering leads to more suffering and suffering leads to the end of suffering. The first suffering is to hold on to what is preferred and to get rid of what you don't like. The second suffering is courage and will keep track of the constant change of feelings: happiness, suffering, joy, boredom, contentment, vexation ... This suffering leads to peace .
110. We want to find an easy path. But without suffering there is no wisdom. For wisdom to ripen you must fall and cry many times during your meditation.
111. We become monks or nuns not to eat well, sleep well and be comfortable, but to understand pain:
- How to accept suffering ...
- How to escape suffering ...
- How does suffering not arise ...
Now, don't do what causes suffering, for example, don't engage; if not, suffering won't leave you alone.
112. In fact, happiness is only a variant of suffering in a delicate form. Attached to happiness as well as being attached to suffering but you don't see it. Do not think that holding happiness is far from suffering. Both stick together inseparably. The Buddha shows us that suffering is a disastrous heir to happiness. See suffering and happiness equally. When happiness arises, don't be too happy and get washed away; When suffering comes, do not be too disappointed but sink into a flood.
113. When suffering arises, be aware that no one will suffer. If you think that suffering and happiness are yours, you will never find peace.
114. The suffering will multiply this suffering and have wisdom. Without suffering, they will not observe and have no wisdom. No wisdom is not understanding. Without understanding will not escape suffering. That's all! So it takes effort and perseverance to meditate. So when looking back at this world, there will be no fear as before. Buddha became the main path in this world and not in this world.
115. The benefits and austerities are two paths that are not encouraged by the Buddha. It is only happiness and suffering. We think we are free from suffering, but it is not so, we are only attached to happiness. If we cling to happiness, we suffer again. The truth is, but people think otherwise.
116. Suffering here, people run to that place. This new place is miserable and they run again. They thought that running away from suffering was not the case. They bring suffering everywhere without knowing. Not knowing suffering will not know the cause of suffering. Not knowing the cause of suffering will not know how to end suffering. So there is no way to escape suffering.
117. Today's students are more knowledgeable than old students. They live in comfort and have everything they need. But they are more miserable and confused. Why so?
118. Don't be a Bodhisattva, don't be an Arhat, don't be anything. If you are a Bodhisattva, you will suffer. If you are an arhat you will suffer. If it is something you will suffer. Sitting is just sitting. When you go, just go. That's all!
119. Love and hate, both suffer because they are caused by craving. Want to be miserable. Want to not be also miserable. Even if you get what you want, it is suffering too, because when you get them, you're afraid to lose them. How can you live happily when your mind is full of fear?
120. When you're angry, do you feel good or bad? If you find it bad, why not throw it away, but what do you keep doing? You think that you are intelligent and intellectual, so what is the point of keeping those debts? At times, the anger can make the whole family scare each other and make you cry all night; then still resentful and suffering. If you see the suffering of anger, throw it away. If you do not throw it away, it will cause suffering for you long term, never stopping resting. This miserable world is like that. If you know it well, you will solve all difficulties.
121. A woman wants to know how to cope with anger. I asked her when the anger came up, who was this anger. She answered that it was her. If the anger is true of you, can you tell this anger to leave? Anger refuses to listen to her. Keeping anger like keeping one's own will be painful. If anger is really mine, it must listen to me. If I don't listen to my words, it's not mine. The anger has deceived us. Don't fall under it. Whether mind is happy or sad, do not fall with it. It's always a lie.
122. Things that are impermanent and that are supposed to be sustainable only take suffering.
123. Buddha is always there to teach us. Find it yourself. Have happiness and have unhappiness. Having fun and suffering. They are always there. Understanding the nature of joy and suffering is seeing the Dhamma, seeing Buddha. Dharma is not far from the world.
124. Careful observation will see the same happiness and suffering. Hot and cold are the same. We can die cremated by fire and freeze to death because of the cold. Nothing more than poor. So is happiness and suffering. Everyone wants happiness, no one wants suffering. Nirvana has no desire. Nirvana only calm calm.
Teacher
125. Hey dear! You are your own teacher. Finding a teacher does not help you relieve doubts. Learn yourself to see the truth inside, not outside. Understanding yourself is the most important thing.
125. One of my teachers ate very quickly, when eating caused a loud noise; yet he taught us to eat slowly and mindfully. Contemplating the teacher, I was disappointed and depressed. I suffer while he is still natural. In fact, I was observing outside without observing myself. Later, I understood that. There are many drivers very fast, but careful. While some others drive very slowly, but cause many accidents. Don't cling to the rules that are available. Don't cling to the outside form. Should look outside ten percent and let ninety percent look back at themselves.
127. It is very difficult to teach the precepts. Some understand but don't want to practice. Some did not understand but refused to find out. I don't know how to teach them. Why are there such people? I didn't know it was bad, but even when I taught them, they didn't listen. They doubt the practice. They are always skeptical. They want to go to Nirvana but don't want to practice. What a problem. When telling them to meditate, they are afraid; and if they are not afraid, they just sit and sleep. Most like to do things that I don't teach. That is the suffering of the teacher.
128. If we can see the truth of the Buddha easily, we do not need many teachers. When we understand the teachings of the Buddha, we only need to do what we need to do. What makes teachers difficult is that the student does not accept the teachings, argue with the teachings and argue with the teacher. In front of the teacher, they acted like they were good, but behind the teachers they were thieves. Teach the difficult path!
129. I never teach students to live and practice arbitrarily and without mindfulness. But that's what they do when I'm absent. If you ask the police if it is stolen around here, they say no, because the police don't see it. But when there was no police, it was stolen. At the time of Buddha too. Therefore, consider yourself, watch yourself, don't care about other people.
130. The monk often teaches difficult ways of meditating, which requires much of your effort to eliminate self. No matter what happens, don't leave him. Let the teacher guide you, because it's easy to forget the practice path.
131. The skepticism towards the teacher can help you. Receive from the teacher what is good and be aware of your own practice. Wisdom will come when you observe and develop yourself.
132. It is not right that the teacher tells the sweet fruit to believe immediately. Tasting yourself to know the true taste, all doubts will dissipate.
133. The teacher is the one who shows us the way. Success or not due to our practice.
134. Sometimes teaching is difficult. Monks are like a garbage basket so people can get rid of all the frustrating and annoying problems. The more students teach, the more trash they have. But teaching is a good practice. Teaching to help us develop patience and understanding.
135. I cannot relieve our difficulties. He is just a place to study religion. He cannot make the religion clearer. What the teacher is to practice is not just listening. Buddha never praised trust in others. Must trust yourself. This is difficult. But it must be so. We look outside but never see. Must really practice. Doubt is not dissipated by learning from others but by practicing continuously.
Understanding and wisdom
136. Nobody and nothing can free you. Only your own understanding frees you.
137. The crazy name and Arhat all know to smile: but the Arhat knows why I'm smiling and the crazy guy doesn't.
138. People contemplate others, but contemplate with wisdom not with delusion. Contemplating with wisdom can learn a lot, but observing with ignorance is only finding fault of others.
139. What is really annoying is knowing it without doing it. Not knowing it is not normal, but knowing that you don't do it is a problem.
140. Studying books is not very important. Of course the scriptures are true but do not express the truth. Sutras are words, written words; but words and scripts have limited ability to express. For example, the word "anger" cannot describe the state of being hot and angry; as well as hearing the name of a person, different from meeting the person. Only your own experience brings true faith.
141. If you look at things with inner wisdom, you won't be attached to them. Good or bad, happy or sad to look at them and let them go, you will not be attached. Whether the greedy oil or anger is coming, you also use your wisdom to see their impermanent nature and let them go. If you react to them, love or hate them, trouble will happen. React, not only does it prove that you are a brainless person, but also makes suffering worse.
142. Understanding the truth will no longer think and become an intellectual. Without understanding, thinking will be more intellectual or without any intelligence. Thinking too much without wisdom will suffer deeply.
143. Heavenly people today do not want to learn the truth. They learn only to have the necessary knowledge to feed themselves, support families and take care of each other. For them, intelligence and flexibility are more valuable than wisdom.
Happiness
144. Be careful in keeping the precepts. The essence of the precepts is shame. If you are skeptical, drill down to speak, drill. That is the precepts. No longer skeptical, clean and pure.
145. There are two levels of Dharma practice. Keeping precepts is the first basic part. The precepts bring happiness, comfort and harmony. Secondly - more positive - unrelated to comfort - that is to practice the dharma to awaken and to free your mind from all constraints. Liberation of mind is the source of compassion and wisdom.
146. The virtue is the parent of the dharma that flourishes in us. Virtue provides nutritious food and shows us the true direction.
147. Virtue is a basic condition for creating a harmonious world in which people truly live as humans and not as beasts. Keeping the precepts is the main thing in meditation. Keep the precepts, develop compassion, respect others, be vigilant in words and actions; That is your fortune. If you use the precepts as the basis for all actions, your mind will be peaceful, pure and quiet. Meditation will easily grow on this land.
148. Caring for and preserving precepts like gardeners care for and preserve trees. Do not get attached to big trees, small trees, important trees and trees are not important. Some people want to take shortcuts. They said: "Ignore meditation, go right into insight meditation; skip the precepts, go right into meditation." We have many reasons to justify our craving.
149. Righteous effort and wisdom are not an external affair, but an inner and self-conscious perseverance. So, giving, if done with good intentions, can bring happiness to you and for you. But virtue must be the root, this charity is pure and pure.
150. The Buddha taught us to do good, away from evil, keep our mind clean. So is our meditation: "healing, evading".
Do bad things still exist in your mind? Of course it is! So why not clean the house clean.
In proper practice, doing good and evil is a good thing, but limited, because in the end we have to step through both good and bad. Liberation includes everything, but nothing is involved. From this attachment, love and wisdom flow naturally.
151. We must start right where we are now, directly and simply. The first two steps are to complete the precepts and right view. Then the third step is wisdom, afflicting root uprooting, will naturally appear. Just as the lights are lit, there is no need to worry about dispelling the darkness. No need to wonder which way the darkness has gone. We only know there is light.
152. There are three levels of precepts. First is ordination from the teacher. The second is keeping the precepts and living in the world. Finally, at the highest level - the saint - you don't need to think about the precepts, to the right and wrong. The true nature of virtue comes from wisdom, fully understanding the Four Noble Truths. Their actions naturally arise from this realization.
153. Many monks completed the battle, rolling themselves into the head of the bullet. They want that. They want to go. The danger came from all sides but they were still prepared to go. They are ready to die in the bombs but no one will die for preserving the precepts. How strange.
Miscellaneous
154. A pupil of Ajahn Chah has a surgical knee pain. Although the doctor says it is normal for the first few weeks of the knee to return to normal, a few months after the leg is still painful. When he met Ajahn Chah, the student complained: "They said it wasn't long. Not like this." Ajahn Chah smiles and says, "If it's not like this, it won't be like this."
155. If someone gave you a yellow banana, full and sweet but poisonous, would you eat it? Is not! So why is the Buddha teaching bare mind is poison that you still want to fill your stomach?
156. Look at your afflictions and realize they are cobra venom. You dare not touch snakes because you know that snakes can bite you. Also, see the toxicness in the poison and the usefulness of the utility.
157. We are always unsatisfied. Eat sweet fruit, remember the sour taste. Eat sour fruit we miss the sweet taste.
155. If you leave a bag of foul things in your pocket, you will smell the stench when you go anywhere; Do not complain that this place is bad or that place is bad.
159. Eastern Buddhism today is like a big tree but only shows small, non-flavored fruits. Western Buddhism is like a young tree, not yet flowering but it is possible to produce big and sweet fruits.
160. People think a lot today. There are many things for them to fall in love with, but nothing is truly complete.
161. It is not just a matter of calling water, wine is instant water. You know that. Yet when you want to drink, you say alcohol is water and drink naturally; is that crazy?
162. People often have a habit of looking outside. For example, when looking at this auditorium, they will say: "This lecture hall is big!" It's not really big at all. It is big or not, depending on our conception. In fact, this lecture hall is just that, it's not big, it's not small. However, people always follow their senses. People are busy watching and evaluating things around without time to look at themselves.
163. Many people are depressed and tired of meditating. It seems that they do not want to keep the Dharma in mind. However, anyone will scold them, they will remember forever. Yet when the dharma teaches them to reconcile, they must end and must be enthusiastic to practice, they forget to spend. Why not keep the dharma in mind? Keep spending those words scolded?
164. For me, more people are disordered. Give me the wrong person. For me to lose is also disordered. Thinking more than people, pride will rebel. Thinking of yourself with people will lack respect for humility. Thinking that you lose to someone will lose your confidence.
Let go of all
165. Learn to let go of everything in the world, don't try to fight them. Be happy with them. Find ways to mobilize or treat them. When this body is sick and aches, we look for sutras to recite. I want to control and control this body, I don't want this body to hurt. Kinh becomes a kind of mysterious ritual that confuses us more in craving and attachment. That is because we chant to eliminate disease, to be able to live sustainably for a long time. In fact, the Buddha gave us the teaching to let us know the truth of this body so that we can renounce it, but we turn His teachings into chanting to increase our suffering. Our love.
166. Find out your body and mind. Please be content with frugal, meager. Don't be too attached to the dharma. Don't hold or jump into your emotions.
167. Many people are afraid of giving. They feel oppressed and exploited when they have to give out. If you want to cultivate charity, you only need to enforce your own desire and attachment, but no one will oppress you. In doing so, our true nature will conquer itself to become more gentle and free.
168. Hold the neighbor's fire in your hand, you will burn. Holding your fire, you also get burned. Both flames are hot. So, don't touch what can burn your hands, no matter what and where it is.
169. Outsiders can assume that we are crazy to see that we live in the forest and sit like stone statues like this. But how do they live? They laugh, they cry, and sometimes they kill each other because of their greed and anger. So who is crazy?
170. Instead of teaching others, Ajahn Chah only creates special circumstances and opportunities for them to learn for themselves. Ajahn Chah said: "What I guide you, you only understand fifteen percent. Or if you have been a monk for five years, you can understand five percent." A young monk said, "So, I get one percent because I have been cultivating for only one year." Ajahn Chah shook his head and laughed and said, "No! I didn't get a percentage in the first four years. By the fifth year I will understand five percent."
171. A pupil of Ajahn Chah when asked if the monk will keep his robes for life or will continue. The student monk answered: "The teacher and I find it very difficult to talk about it, even though I have not thought about it, but I have not decided to keep this medicine forever until death." After looking inside, the young monk said, "Doesn't your heart seem to mean anything?" Achan Chah replied, "The mind has no meaning, it is the dharma."
173. Someone asked Ajahn Chah, "Why does a Buddhist country like Thailand have so many criminals?" Ajahn Chah replied: "People who do evil things are not Buddhists. They do their jobs unrelated to Buddhism. The Buddha never taught them to do such things. "
173. Someone asked Ajahn Chah if he was an Albanian. Ajahn Chah replied: "I like an old tree full of leaves, flowers and fruits. Birds come to eat and nest in that tree. But old trees don't understand anything about its identity. It just keeps living naturally like that. . it does it so.
174. Q: I can observe desire and aversion, but how to control delusion?
A: You're riding a horse and asking: "where is the horse?"
175 Some people only become monks by faith, but have difficulty in living in the dharma, practicing the dharma, they do not understand themselves very well. there are too many obstacles to overcome, but if they are not good let them die If they don't die, make them good.
176. You say that you love your lover one hundred percent. Okay, cut off that person's body to see how much you love. Or if you're too fond of when she's away from you, why don't you tell her to send you a compost of her? Whenever you miss her, turn off the stool and smell it. Disgusting yet? That's what you love! What makes your heart beat like jumping out of your chest whenever you meet an attractive girl or smell her perfume? What strength? It pulls you, but you surrender, not against. Finally you pay a very expensive price. Do you understand!
177. One day Ajahn Chah wanted to clear a big, broken tree and was lying on the road. Ajahn Chah and his pupil, each with one head, carry away the fig tree. While raising the tree, Ajahn Chah asked: "Heavy?" After throwing the tree into the road, Ajahn Chah asked: "Is it still heavy now?" That's how Ajahn Chah taught his students to find the dharma in every word and daily impact. In this case, Ajahn Chah only shows the benefits of disposal.
178. A pupil of Ajahn Chah while unplugging the cord to plug the tape recorder out of the power outlet, grabbed the electric lock inadvertently, and was shocked, so he quickly let go of the cord. Ajahn Chah, without missing the opportunity to teach the dharma, said: "Oh! How can you let go of such an easy way? Who teaches you?"
179. Some Western monks held a special Christmas day, with a gift giving and blessing ceremony. Some good believers wonder why Buddhism celebrates Christian Christmas. Ajahn Chah explains: Everyone's mind and body have the same nature. All must be born, must be old, must die. When you understand that, the difference is no longer important.
Anything that helps us see the truth, helps us do good things is the right practice. You can call it whatever day it is. Why can not call this day "God Buddha Dharma." Those who practice correctly have practiced "the Buddha of Christianity" and everything is fine. Get rid of all attachment, clinging to worldly rituals to see every event of things accurately and naturally.
180. During the time when the Lao and Kampuchia fled to Thailand, many charitable organizations organized visits to help. Some Western monks feel anxious while sitting in the deep forest meditating while other religious organizations are actively working. They went to see Ajahn Chah to show their concern.
Ajahn Chah said: "Helping people in refugee camps is a good job. It is our natural duty. But to save others, we must first be wise and not be confused. Many people You can go to the refugee camp to distribute clothes, but few can sit still in the forest to find out about your mind. there are still refugees ".
181. After listening to a disciple reading the Prajna Sutta, Ajahn Chah said: "No, no Bodhisattva", then asked: "Where does this sutra come from?" The pupil answered: "Teacher, I think it is the Buddha's theory." Ajahn Chah said: "Without Buddha, this sutra speaks of profound wisdom, transcending all the conditions of the world. But what if you do not use worldly conditions to say this? Is that right?"
182. To become a saint, we must change until only the body is inert. The mind is completely changed but the body always seems to be present; still hot and painful and sick. But thanks to the transformation of mind, he looked at birth, old age, pain, death under the light of truth.
183. Someone asked Ajahn Chah about his enlightenment, Ajahn Chah replied: "Enlightenment has nothing to understand. Peeling only the bananas and putting them in your mouth will tell you its taste right away. You have to practice to self I am enlightened, and you need to be persistent, if you have become successful, everyone has already done it.I started going to the temple at the age of eight and became a monk for more than forty years, and you only want to act Just meditate for a night or two to go straight to Nirvana.Not just to sit down is immediately enlightened, not just someone knocking on your head is you becoming a leader right away.
You do not need to be fully enlightened to guide others. Just be honest with them and tell them what you know from your own mind. Tell people what you are capable of. Don't pretend to be able to lift a big rock while you can only lift a small rock. People will not feel uncomfortable if they know you are practicing and working. Then finally you can lift the big rock.
184. The way of the world is to do something that is expected to be repaid, but in Buddhism, we do it without reward. However, if you don't want anything, what will you get? Nothing! What we have is only the cause of suffering. So, practice to get nothing, but peace of mind is okay!
185. The Buddha teaches us to let go of all that is temporary and unstable. If you let go, you will see the truth. If you don't let go, you won't see the truth. That's it! And when wisdom opens, look where you see the truth.
186. An empty mind does not mean there is nothing in it. It has no afflictions, but it is full of wisdom.
187. People do not experience old age, pain, or death. They just want to talk about not getting old, not hurting, not dying. So, they never enjoy the taste of Dharma.
188. Many people think: Happiness is about getting what we love, I like it. And just want people to talk about what they love. Is that how you find happiness? Wishing that all over the world, wherever you are, you just hear people talk about things you love, you like. Could that be possible? Finding happiness in that way will never find it.
189. Flower grass, trees, mountains ... live their own way. They grow, they die as well according to their own nature. They live naturally, senseless, unconscious, immobile. We are different, we disturb everything. But our bodies just follow the natural path: born, mature, and eventually die. That's the natural way of the human body. Who wants the body to go the other way, that person will suffer.
192. Don't think that learning a lot is about understanding the Dharma. It's like saying that you see everything because you have eyes, or you hear everything because you have ears. You can see but not fully. You only see with the "outer eye" but not with the "inner eye". You hear with "outer ears" without hearing with "inner ears".
191. The Buddha taught us to discard all forms of unwholesomeness and cultivate virtue. That is the Path. In this way, the Buddha placed us in the beginning of the path. Whether or not you are already on the road is up to you. The task of Buddha is like that. He shows us the way: this is the right path and this is the wrong way. That's enough, the rest is in us.
192. You must see the Dharma yourself. Self here means doing it yourself. You can only rely on him fifty percent. Even the teachings I teach you are just empty words. If you believe those things for the reason that I say, you won't use the teachings of the dharma in an adaptive way. If you trust me completely, you are crazy. Listen to the Dharma, see the benefits of Dharma and then practice it yourself to see the Dharma in yourself; that's really great benefit.
193. Sometimes, while I was in the middle of the practice, when I saw that the sky was about to move the light rain, I wanted to give up the business to go into the room. But when I remember thinking about the time I worked in the field, my pants got wet the night before, but I had to wear it again when it wasn't morning. Then walked down the floor to lead the buffalo away from the stable. I had to hold the wire full of manure, leading the buffalo out of the muddy place. It was quiet, the buffalo wagging its tail, covered with feces, hit me. Although my leg ached but I had to lead the buffalo. I thought, "Why is this life so miserable?" Now only a little rain but I have to give up the experience! This thought encouraged me in practicing Dharma.
194. I don't know how to say this. I talk about what needs to be done and what needs to be thrown away. But there is nothing to do and nothing to throw away.
Calling
Things I say now are merely words. Whoever comes to see me, I will have something to tell them. But it is best not to say much about these things. The practice is more important. Let's start to practice. Don't wait any longer. I'm like a good friend who invites you to go somewhere. Don't hesitate, let's go. You will never regret it.
A Zen student asked Ajahn Chah:
- How old are you? The monk lives here all year round, right?
Ajahn Chah answered:
- I don't live anywhere. He didn't find me anywhere. If you want to have age, you must exist, thinking that you exist is a problem. We do not create problems, the world has no trouble. Don't create self. Nothing worth saying anymore. END=NAM MO SAKYAMUNI BUDDHA.( 3 TIMES ).VIETNAMESE BUDDHIST NUN=GOLDEN AMITABHA MONASTERY=THICH CHAN TANH.AUSTRALIA,SYDNEY.16/2/2019.
1. Good practice is to ask yourself, "Why am I born?" Morning, lunch, afternoon, evening ... every day ask yourself that question.
2. My birth and death are only one. You can't have this without that. People sadly lamented when someone died, and happily laughed and saw a child born. How delirious and funny! If you want to cry, cry when someone is born. Cry the cause, cry the original, because not born will not die.
3. What are the happy sets in the abdomen? It's not comfortable at all! Think about it! Just live in a small hut for a day, just how annoying it is! Close all the doors and you taste the pain! Alas! Yet in their stomachs for nine months! Do you still want to be born again? You probably know that being in your stomach is not comfortable at all, but do you still want to wear your head in that dark place? Don't stick your head into the noose!
4. Why are we born? I was born to no longer have to be born.
5. When not understanding death, this life has many problems.
6. Buddha taught Ananda to observe impermanence, visualizing death in each breath. We must understand death. We die to live. What does this sentence mean? Death is the end of all doubts, problems and lives right in the present. We don't die tomorrow, we have to die now. Can you do this? If you can do it, then there is no more problem and quiet peace will come to you.
7. Death is close to us right in the breath.
8. If you know how to train and practice properly, you will not be afraid when you are sick and no longer grieve over your death. When you have to go to the hospital for treatment, make your own determination: Good health is good but it is not good to be healed. If the doctor says I have cancer and will die in the next few months, I will tell the doctor: "Be wary, death is also coming for you! The problem is who goes first and who goes after only. " The doctor cannot cure or prevent death. Only Buddha can do this. So what are you waiting for without taking Buddha's medicine?
9. If you are afraid of illness, if you are afraid to die, observe where they come from. Where do they come from? They come from birth. So, don't be sad when someone dies, their misery in this life is over, death is a natural thing. If you want to be sad, be sad when someone is born: "Poor! They have come again. They are going to suffer and die".
10. The person who knows consciousness clearly knows that all dharmas in the world are not intrinsic. Therefore, Knowledgeable people are unhappy or sad because they are not swept away by these ever-changing worldly dharma. Be happy to be born. Being sad is death. Death is born again, and born again. Life and death in every second is the endless circulation of samsara.
Body
11. If this body can speak, it will tell us all day: "You are not my master! Do you know?" In fact, it is telling us, but it uses dharma language to speak so we don't understand.
12. Everything in this world does not depend on us. They follow their natural direction. This body has its own path, we cannot interfere. We can make this body a little more beautiful, more attractive and clean for a moment as girls put long fingernails and apply pink lipstick, creating beautiful charm. But when people get older, everyone is like. The body's way is like that, beyond our control. Only one thing we can do is beautify our soul.
13. If this body is really mine then it will listen to my order. When we say, "Don't get old!" or "I forbid you to hurt!", does he listen to me? Is not! It doesn't count on our opinions. We are just tenants, not owners of this "house". If we think that this body is mine, how much we will suffer when we have to leave it. In fact, there is no permanent immutable one, there is nothing fixed or sustainable that we can hold.
Breath
14. From the moment you open your eyes to the moment you leave the realm, you have no moment to consciously breathe in and out of your body, you have lived far away from yourself.
15. Time is our breath in the present.
16. Do you say that you are too busy to have time to meditate? Do you have time to breathe? Meditation is your breath. Why do you have time to breathe without time to meditate? Breath is a living thing of life. If you are aware that the teaching is the life of life, you will feel that the breath and the practice of Dharma are equally important.
Dharma
17. What is Dhamma? Nothing is not Dharma.
18. What does the Dhamma teach us? Dharma teaches us how to live. Dharma uses many ways to teach us: through stone, through trees ... and through what lies before our eyes. So keep your mind calm and quiet to learn how to look and observe. You will see the whole Dharma manifest itself here and now. Where do you find and wait any longer?
19. First of all, use reflection to find the dharma. Once you begin to understand the dharma, start working on it. When you practice you will gradually see the dharma. And once you see the Dharma, you are the one with the Dharma and you have the joy of the Buddhas.
20. Look for a dharma right in your mind to see what is right, what is wrong, what is balanced and what is unbalanced.
21. There is only one truly miraculous thing, that is the magic of the dharma. Other miracles are just the shamming that leaves us from reality, leaving the relationships in human life, in samsara and liberation.
22 Turn all your deeds into dharma. If you don't feel good, look inside yourself. If you know the mistake and still do it, it is a defilement.
23. It is difficult to find people who listen to the dharma; hard to find people who remember and practice Dharma; It is difficult to find people who grasp the dharma and see the dharma.
24. If we have mindfulness we will see that all are dharma teachings. Watching the animals flee from danger, we will see that they are just like us. They escaped suffering and found happiness. Animals are also afraid, they are also afraid of dying like us. When there is a right view of the truth, we will see animals and humans with no difference. We are companions in old birth and death.
25. Dharma practice will be done where there is nothing, let go, where nothing is left, where the burden has been dropped, regardless of time or space. That is the end.
26. Dhamma is not in a place far away from blindness, in the sky or where the elves live. Dharma is right here. Dhamma relates to us, to what we are doing in the present. The Buddha wants us to be in contact with the dharma, but we only come into contact with words, books and scriptures ... that is, contact with the shadow of the dharma and not the contact with the dharma. Buddha taught. If you just do that, how can you call it good and right practice. People have strayed too far.
27. Observe yourself, sometimes happily, sometimes depressed, sometimes at ease, sometimes sluggish ... all are dharma. Have you seen the dharma? To understand this teaching, you must look, must read your own experience.
28. When listening to the dharma you have to open your heart and stay in the center. Do not try to accumulate, store memories of what you have heard. Let the dharma flow smoothly in your mind. Let the dharma flow smoothly in every moment. What is ready to be stored will be stored naturally without you having to dive into it.
29. When presenting the dharma, don't push yourself. The dharma will flow naturally, adapt to the situation and match what is happening in the present. Each person has different qualifications and abilities, when you are in the right range, the dharma will overflow. Buddha understands the essence of each person. He uses natural methods to teach. Not that He has a special supernatural power to teach, but He is sensitive to the spiritual needs of those who come to see Him, and He has taught the right spirituality according to their spiritual needs.
Mind and mind
30. There is only one book worth reading, it is my own mind.
31. The Buddha taught us to throw away all that hurts our mind while meditating. Negative afflictions, not suffering. We do not know what is mind, what is defilement. What doesn't satisfy us, we don't want to meet. Our life is not miserable! The misery here is unsatisfying, dissatisfied with life. Indeed, only miserable afflictions.
31. The world is burning. In this heat, the mind changes from love to hate. Knowing how to make the mind calm and calm will bring great benefits to the world.
32. If your mind is peaceful and happy, then you are at peace and happiness wherever you are. When wisdom opens in your mind, wherever you look, it is the truth. Truth is everywhere, just like when you read the word, you can read it anywhere.
33. If you feel unhappy in one place, you will feel dissatisfied everywhere. No place outside makes you uncomfortable. The unpleasant place is inside you.
34. Look at your mind. The bearer of heavy objects saw nothing, but the outsiders looked heavy. Throw away everything, let go of everything, you will be relieved.
35. The mind is calm and calm. When the mind comes out of tranquility, the disorder will jump in. When you see this disturbance, peace and quiet will return.
36. Buddhism is the mind of the mind. That's all! He who trains the mind, he practices Buddhism.
37. When the light is dim, you can't see the spider web spreading in the corner of the room, but when the light is on you can see it clearly to wipe it off. Also, when the mind is clear you will clearly see negativity to eliminate it.
38. Mind training is not the same as body training. Wanting a strong body to get the body moving, but want to have a strong mind to keep your mind still.
39. Because people don't see themselves, people do everything wrong. They do not look at their own minds. When they were about to do something wrong, they looked first, looked behind to see if anyone saw it: Did my mother see? Does my husband see it? Can my wife see it? Does my child see? If no one sees it, they immediately do it. That is they insult themselves. There is one thing they forgot that they themselves were seeing them!
40. Use your mind to listen to the dharma, don't use your ears.
41. Fighting with defilements is fighting inside. Using gunfire bombs to fight is fighting outside. Victory over others is the way of the world. Victory yourself is the way of the dharma. We do not fight against anyone but fight to conquer our own mind, persevering against our own impulsive emotions.
42. Where does rain water come from? It comes from dirty water on the ground and evaporates. How strange? For defilements, your mind can do the same, if you let it do.
43. The Buddha teaches us to judge ourselves without judging how others are good or bad. The Buddha showed us the way and said: "Truth is like that". Is our mind like that?
Impermanence
44. The dharmas on the world exist through change. You cannot resist or prevent them. Think, can you breathe in and not breathe out? Do you feel comfortable? Or how to breathe out without breathing in? We don't want to change things but things keep changing!
45. If you know that everything has changed, you wonder what your thoughts are! Whatever happens, just say to yourself, "Ah, another thing!" That's all.
46. Words that ignore impermanence are not the words of the wise.
47. If you see the change clearly, you will see the change. The constant here is: things cannot be changed. If you understand that only change is never changing, you understand the Buddha, and you can respect the offering to Him properly.
48. If your mind says that you have attained the first saint, go to the first holy ceremony. He will tell you that all is unstable. If you meet the second saint, come to pay homage. He will tell you that all is not certain. If you meet the third saint, come to pay homage. He just said unstable. If you meet the fourth saint, come and be happy. He will tell you that all is unstable. You will hear from the saints: "All is not stable. Don't cling to anything."
49. Sometimes I visit ancient pagodas. Some places are broken. Maybe one of my friends will say, "It's a pity." I replied, "If there is no breakdown, there is no Buddha, no Dharma.
50. Everything in the world follows the natural path. No science can hinder their steps. You can go to the dentist for dental care. But no matter how carefully your dentist looks after your teeth, they eventually follow their path. Even dentists have tooth decay. Everything eventually broke up.
51. What is definitely sustainable? Nothing but suffering. Suffering comes and goes. Happiness replaces suffering. Just like that. There is nothing else besides that. But we are lost people who are constantly chasing and grasping sensual pleasures. Education is not real, it's just a change.
Career
52. People do not understand the dharma when doing harassment, they often look around to see if anyone sees it. But our karma always follows us. It is impossible to escape the result of karma.
53. Good actions bring good results. Bad actions bring bad results. Do not expect gods, gods, those who hide their faces to protect you. Do not trust good days, bad days. Those are unreal things. You will always wait for a good day, a good time, a good year, a god, a saint. Believing in those things only brings suffering for you. Look at your actions and words, look at your karma. To heal you will reap joy, to do evil you will bring suffering.
54. Practicing correctly you will make your old karma go away. Everything comes and goes, gives birth and then dies. Be aware and let them follow their path. Just like there are two trees, if you fertilize and water this tree and leave the tree, you don't need to wonder when you see a good tree and a tree.
55. Some of you, thousands of miles away from Europe and the United States, go to Pa Pong monastery to study the dharma. You have to go through many difficulties to get to this place. Meanwhile, there are people at the monastery pointing a wall without stepping into the gate. Think about how good you are.
56. Doing bad things you can't escape. Although no one sees you, you find yourself. Having escaped to a deep hole you also found yourself there. There is no way to escape the created karma. Also, why don't you see your pollution? You see all - peace, agitation, liberation, defilements - You see everything.
Meditation
57. Begin to meditate, don't go around waiting for the future Buddha. You have gone around enough.
58. I heard someone complain: "Oh, this year is a very bad year for me." "What happen?" "I'm in pain all year. I can't meditate at all." UMBRELLA! If they do not meditate when their death is close, when do they meditate? If you feel refreshed, do you think they will meditate? Is not. They just get lost in happiness. If they suffer, they still don't meditate. They are also lost in suffering. I don't know when they think they have to meditate.
59. I have defined the meditation schedule and rules of the school. No need to change anymore. The person who wants to change is not intentional to come here to meditate. Such people, how to expect to see anything; Even if they always sleep beside me, they won't see me. Even if they sleep next to the Buddha, they will not see Buddha if they do not meditate.
60. Don't think that just sitting with your eyes closed is meditation. If you think so, hurry up and change that thought. Meditation regularly is to keep mindfulness at all times, whether standing, walking, sitting or lying down. After sitting meditation do not think that you have meditated; must know that it is just a posture change. If so, you will have real peace. Wherever you are, you must always live in meditation, always mindful.
61. "Although the blood is dry, only skin covered with bones ... I will not leave this place if I do not become enlightened." Reading this sutra you think you have to work hard; You have to do like Buddha. But you forget to think that your car is too small and the Buddha car is very big. With this small car, how can you carry everything in one time? Buddha is one thing and you are another.
62. I go everywhere to find a place to meditate; I did not know that it was here, in my mind. Meditation is right in you: born, old, painful, dead right in you, not far away. I went everywhere until I was exhausted and wanted to stop, and when I stopped, I realized that what I was looking for ... was right inside me.
63. Not to meditate to see heaven but to end suffering.
64. Don't cling to images or light during meditation; Don't go up and down them. Do you see light during great meditation? My flashlight also has light. The light or the image in the mind while meditating does not help us stop suffering.
65. Without meditation, you are like a blind and deaf person. It is not easy to see the dharma. You have to meditate to see what you have never seen. Not just born you were a teacher right away. You must go to school and work first. You only see the sour taste of lemon when you taste the lemon.
66. When meditating if any thought comes, say: "That's not my job!"
67. When feeling lazy, you have to meditate. It is not only when you feel energetic or comfortable meditating. It is to practice according to the Buddha's teaching. We only take meditation when we feel comfortable. But where to go to find comfort. Want to cut off your craving, do you practice your craving?
68. Always observe yourself while doing anything. Just reading a book does not generate anything. The day passes but we can't see ourselves. People who know how to meditate are those who really try to meditate.
69. There are many ways to meditate, but all come back to the place: Let everything be natural. Exit to the battlefield, set foot in a cool, peaceful place. Why not try it? Do you dare?
70. Just thinking about meditation without acting is like throwing a bait to catch a ball, giving up the real to get a vague, fake.
71. When I first meditated for a few years, I was still not confident. After having a lot of experience, I believe in my heart. When you have such a deep understanding, whatever happens you can leave them natural and everything just comes and goes. You will reach a place where your mind will know what to do.
72. Sticking to peace is worse than disturbance. Because at least you want to get rid of agitation, while you are satisfied with calm and do not go further. When meditating, the mind remains calm and calmly, continue to meditate without being attached to them.
73. Meditation is to observe the mind and the feelings of the mind. There is no running or fighting. The breath continues while you work. Nature takes care of all things of nature. Our work is a mindfulness effort, looking inside to be clear. Meditation is so.
74. Without proper meditation, the mind will be wandering. The mind wandering agitated is no different than dead. Ask yourself if you have enough time to meditate when you're about to die. Frequently ask yourself: "When do we die?" Practicing in this way, your mind will be awake all the time, consciousness is always present and mindfulness automatically follows, wisdom arises, seeing things as real and very clear. Mindfulness watches, guardes the mind, helps the mind to know the feelings that arise in every day, day and night. Mindfulness is calm and collected.
75. The first basic thing about meditation is to be honest and serious. Secondly, be cautious about wrong actions. The third is to be less expectant and know enough. If you know knowledge in words and in everything, you will see yourself; the mind will no longer wandering indefinitely, but having basic gender, concentration and wisdom
76. At first you rushed forward, hurried away, and hurriedly stopped. You continue to meditate like that until you reach a place, there seems to be no right to go there, going back and forth is not right, stopping in one place is not right. That's it. No stop, no go, no return. That's it. Right there, you will see nothing.
77. Remember that you meditate not to achieve "something" or to eliminate "something". Not meditating with craving but letting go. If you "want" something, you have gone out to meditate.
78. The essence of the religion is simple. No need to explain how long. Eliminate love hate and leave things natural. Those are the things I practice in my practice.
79. Falsely asked you to be skeptical. Meditation is only good when it helps your observation. But see the truth or not, depending on your practice.
80. Practice is to learn how to give up, not to increase attachment. Enlightenment will come when you end your desire.
81. If you have enough time to be mindful, you have enough time to meditate.
82. Q: When meditating if there are many strange things going on in the mind, should we learn them or just note their arrival?
Answer: Seeing a person pass by, if it is a stranger you will ask: "Who is it? Where is he going? What to do?". If it's an acquaintance, you just need to note his passing.
83. The "wish" while meditating can be a friend or an enemy. If it is you, it will make you want to meditate, to learn, to stop suffering. If it is an enemy, it will make us wish for what has not yet happened, want our audience to have what it is that the object does not have. But in the end, we have to give up all our wishes, even if we wish to be enlightened, to liberate.
84. Q: Does it need to be submitted daily?
Answer: Consider your own mind, present yourself to yourself. A monk may be angry or craving for something today. That monk may not need to ask me this, does he?
85. Our body is a collection of four elements. We use designation to describe things, but we cling to conditioning and see what they are. Like people and objects named for example. Now, what do we try to return to the period before everything was named, and what difference did it make to call men "women" and women "men"? But now that we are attached to the name and the regulation, we have war on gender and other types of war. Meditation is to see through all of these things in order to achieve unconditional and peaceful, no war, no hatred.
87. Many people become monks because of their faith, but later they step on the teachings of the Buddha. They have deeper knowledge, but they do not practice. In fact, today there are very few people who actually practice.
88. Theory and practice - the first is to know the name of the medicine and the next is to find medicine and take medicine.
89. Sounds - you like birdsong but hate the sound of cars running. You are afraid of crowds and noise, and you want to live in the forest alone. Let go of the noise and take care of the child. "Childhood" here is practice.
90. A novice monk asked how new students should meditate. Ajahn Chah replied:
- Like the old yogi.
- So how did the old yogis meditate?
- Keep it that way.
91. People say that the teachings of the Buddha are very true, but difficult to apply in society. For example, they say: "I am young, have no opportunity to meditate, when I am old I will meditate." You can say: "I'm young now, I don't have time to eat when I'm old, will I eat?" If you hit you with a red fire, you will jump up. That's right, but because you live in this society, you can't avoid it.
92. Gender, Dinh and Hue are the essence of Buddhist practice. Gender keeps the body and speech clean. And the body is the residence of the mind. Thus, in practice, there must be full gender, concentration and wisdom. It's like a piece of wood cut into three parts, but it's actually just a log. Unable to throw away the body and speech, it cannot be taken care of. We must practice with both body and mind. Thus, the world of wisdom is a harmonious gathering, working together.
Non-
93. A devout old lady from a neighboring province to Wat Ba Pong pilgrimage. She told Ajahn Chah that she could only stay here for a short time because she had to return home to watch over her great-grandchildren. She also told Ajahn Chah that she was too old to ask her to give her a short time.
Ajahn Chah replied: Hey, please listen! There is no one here, just like that. No one is the owner, no one is old, no one is young, no one is good, no one is bad, no one is strong, no one is weak. That's all ... that's all. All are empty, only the different elements of nature support it. No one was born and no one died. The person who talks about death is the person who talks like a child who doesn't understand anything. In the language of mind, which means the language of the Dharma, there is no such thing.
94. The basis of Buddha's teachings is to understand that self is just empty. But learners of the dharma create the idea of self, so they don't want to suffer or suffer. They want everything to be easy and comfortable. They want to end suffering, but if they are still self, how can they suffer.
95. Once you understand, everything is easy, simple and direct. When things are satisfied, understand that they are empty, not mine. When things are not satisfied, understand that they are empty, not mine. So they disappeared right away. Do not assimilate them to me, nor do you be their masters. If you think this papaya is yours, how painful will it be for anyone to take it down? Understand that your mind will balance. When the mind reaches balance, it is the right path, the true teachings of the Buddha, leading to liberation.
96. People do not study to learn what goes beyond good and bad. They often say, "I will be like this, I will be like that." But they did not say, "I will be nothing because I don't really have one." That is what they need to learn that they will not learn.
97. When understanding selflessness, the burden of life will be dropped, will be at peace with everything. Without being attached to self, to happiness, there will be true happiness. Practice letting go naturally, no need to fight hard, just let go, things like that let it be like that - don't hold, cling, free to liberate.
98. The body consists of four elements: earth, water, wind, fire. When they combine and form the body, we call them men, women, give them a name so that they can be easily recognized, but in fact there is no one in it - only soil, water, Wind, fire only. Don't be agitated or too attached to your body. If you really look inside, you will see that there is no one in it.
Peace
99. Q: What is peace?
Answer: What is chaotic? Peace is not chaotic.
100. Peace is right in us, it is in the same place with insecurity and suffering. Can't find peace in deep forest or high hill. It is also impossible to find peace in a respectable teacher. Where there is suffering there is an escape route.
101. Do anything with your mind off. Do not expect reward or praise. Discharge a little will have a little peace. Discharge much will have more peace. Completely releasing will be complete peace and the struggle with this world comes to an end.
100. Indeed, nothing is human. Whatever our oil is, it is just a superficial shell. Removing from this shell, we will see nothing but common characteristics: Born in the early stages, changes in the middle stage and ending at the end. That is all. If you look at things like that, there is no problem and we will be satisfied and peaceful.
101. Be aware of what is good or bad, whether you are traveling or staying somewhere. Can't find peace on a high hill, in a deep forest or in a cave. Even if I go to the place of Buddha to become enlightened, I will not come closer to the truth.
102. Finding what is outside us is just a comparison and distinction. Can't find happiness in this way. It is impossible to seek happiness by searching for a perfect person or teacher. The Buddha taught us to search for the dharma, to search for truth and not for anyone.
103. Anyone can make a brick house or a wooden house, but it is not my home but a worldly house and governed by world law. Inner peace is really our home.
106. Forest is a place of peace, isn't it? So the crime of affection holds in your hand what confuses you. Let nature teach you. Hear the sound of birds chirping and then quit. Understanding nature you will understand the dharma. Understand the dharma you will understand nature.
107. Searching outside peace is like finding a bearded turtle, you can't find it. But when your mind is ready, peace will come to you.
108. Gender, Dinh, Hue create Tao. But Tao is not the Dharma, not the goal. Tao is just a path to the goal. As you want to go from Bangkok to Wat Ba Pong monastery for example. The path is essential for your journey, but your goal is a monastery, not a path. In the same way, we can say that Gender, Dinh and Hue are outside the truth of Buddha but the path to this truth. Development of Gender, Dinh, Hue, you will have the most wonderful peace.
Hurt
109. There are two types of suffering: suffering leads to more suffering and suffering leads to the end of suffering. The first suffering is to hold on to what is preferred and to get rid of what you don't like. The second suffering is courage and will keep track of the constant change of feelings: happiness, suffering, joy, boredom, contentment, vexation ... This suffering leads to peace .
110. We want to find an easy path. But without suffering there is no wisdom. For wisdom to ripen you must fall and cry many times during your meditation.
111. We become monks or nuns not to eat well, sleep well and be comfortable, but to understand pain:
- How to accept suffering ...
- How to escape suffering ...
- How does suffering not arise ...
Now, don't do what causes suffering, for example, don't engage; if not, suffering won't leave you alone.
112. In fact, happiness is only a variant of suffering in a delicate form. Attached to happiness as well as being attached to suffering but you don't see it. Do not think that holding happiness is far from suffering. Both stick together inseparably. The Buddha shows us that suffering is a disastrous heir to happiness. See suffering and happiness equally. When happiness arises, don't be too happy and get washed away; When suffering comes, do not be too disappointed but sink into a flood.
113. When suffering arises, be aware that no one will suffer. If you think that suffering and happiness are yours, you will never find peace.
114. The suffering will multiply this suffering and have wisdom. Without suffering, they will not observe and have no wisdom. No wisdom is not understanding. Without understanding will not escape suffering. That's all! So it takes effort and perseverance to meditate. So when looking back at this world, there will be no fear as before. Buddha became the main path in this world and not in this world.
115. The benefits and austerities are two paths that are not encouraged by the Buddha. It is only happiness and suffering. We think we are free from suffering, but it is not so, we are only attached to happiness. If we cling to happiness, we suffer again. The truth is, but people think otherwise.
116. Suffering here, people run to that place. This new place is miserable and they run again. They thought that running away from suffering was not the case. They bring suffering everywhere without knowing. Not knowing suffering will not know the cause of suffering. Not knowing the cause of suffering will not know how to end suffering. So there is no way to escape suffering.
117. Today's students are more knowledgeable than old students. They live in comfort and have everything they need. But they are more miserable and confused. Why so?
118. Don't be a Bodhisattva, don't be an Arhat, don't be anything. If you are a Bodhisattva, you will suffer. If you are an arhat you will suffer. If it is something you will suffer. Sitting is just sitting. When you go, just go. That's all!
119. Love and hate, both suffer because they are caused by craving. Want to be miserable. Want to not be also miserable. Even if you get what you want, it is suffering too, because when you get them, you're afraid to lose them. How can you live happily when your mind is full of fear?
120. When you're angry, do you feel good or bad? If you find it bad, why not throw it away, but what do you keep doing? You think that you are intelligent and intellectual, so what is the point of keeping those debts? At times, the anger can make the whole family scare each other and make you cry all night; then still resentful and suffering. If you see the suffering of anger, throw it away. If you do not throw it away, it will cause suffering for you long term, never stopping resting. This miserable world is like that. If you know it well, you will solve all difficulties.
121. A woman wants to know how to cope with anger. I asked her when the anger came up, who was this anger. She answered that it was her. If the anger is true of you, can you tell this anger to leave? Anger refuses to listen to her. Keeping anger like keeping one's own will be painful. If anger is really mine, it must listen to me. If I don't listen to my words, it's not mine. The anger has deceived us. Don't fall under it. Whether mind is happy or sad, do not fall with it. It's always a lie.
122. Things that are impermanent and that are supposed to be sustainable only take suffering.
123. Buddha is always there to teach us. Find it yourself. Have happiness and have unhappiness. Having fun and suffering. They are always there. Understanding the nature of joy and suffering is seeing the Dhamma, seeing Buddha. Dharma is not far from the world.
124. Careful observation will see the same happiness and suffering. Hot and cold are the same. We can die cremated by fire and freeze to death because of the cold. Nothing more than poor. So is happiness and suffering. Everyone wants happiness, no one wants suffering. Nirvana has no desire. Nirvana only calm calm.
Teacher
125. Hey dear! You are your own teacher. Finding a teacher does not help you relieve doubts. Learn yourself to see the truth inside, not outside. Understanding yourself is the most important thing.
125. One of my teachers ate very quickly, when eating caused a loud noise; yet he taught us to eat slowly and mindfully. Contemplating the teacher, I was disappointed and depressed. I suffer while he is still natural. In fact, I was observing outside without observing myself. Later, I understood that. There are many drivers very fast, but careful. While some others drive very slowly, but cause many accidents. Don't cling to the rules that are available. Don't cling to the outside form. Should look outside ten percent and let ninety percent look back at themselves.
127. It is very difficult to teach the precepts. Some understand but don't want to practice. Some did not understand but refused to find out. I don't know how to teach them. Why are there such people? I didn't know it was bad, but even when I taught them, they didn't listen. They doubt the practice. They are always skeptical. They want to go to Nirvana but don't want to practice. What a problem. When telling them to meditate, they are afraid; and if they are not afraid, they just sit and sleep. Most like to do things that I don't teach. That is the suffering of the teacher.
128. If we can see the truth of the Buddha easily, we do not need many teachers. When we understand the teachings of the Buddha, we only need to do what we need to do. What makes teachers difficult is that the student does not accept the teachings, argue with the teachings and argue with the teacher. In front of the teacher, they acted like they were good, but behind the teachers they were thieves. Teach the difficult path!
129. I never teach students to live and practice arbitrarily and without mindfulness. But that's what they do when I'm absent. If you ask the police if it is stolen around here, they say no, because the police don't see it. But when there was no police, it was stolen. At the time of Buddha too. Therefore, consider yourself, watch yourself, don't care about other people.
130. The monk often teaches difficult ways of meditating, which requires much of your effort to eliminate self. No matter what happens, don't leave him. Let the teacher guide you, because it's easy to forget the practice path.
131. The skepticism towards the teacher can help you. Receive from the teacher what is good and be aware of your own practice. Wisdom will come when you observe and develop yourself.
132. It is not right that the teacher tells the sweet fruit to believe immediately. Tasting yourself to know the true taste, all doubts will dissipate.
133. The teacher is the one who shows us the way. Success or not due to our practice.
134. Sometimes teaching is difficult. Monks are like a garbage basket so people can get rid of all the frustrating and annoying problems. The more students teach, the more trash they have. But teaching is a good practice. Teaching to help us develop patience and understanding.
135. I cannot relieve our difficulties. He is just a place to study religion. He cannot make the religion clearer. What the teacher is to practice is not just listening. Buddha never praised trust in others. Must trust yourself. This is difficult. But it must be so. We look outside but never see. Must really practice. Doubt is not dissipated by learning from others but by practicing continuously.
Understanding and wisdom
136. Nobody and nothing can free you. Only your own understanding frees you.
137. The crazy name and Arhat all know to smile: but the Arhat knows why I'm smiling and the crazy guy doesn't.
138. People contemplate others, but contemplate with wisdom not with delusion. Contemplating with wisdom can learn a lot, but observing with ignorance is only finding fault of others.
139. What is really annoying is knowing it without doing it. Not knowing it is not normal, but knowing that you don't do it is a problem.
140. Studying books is not very important. Of course the scriptures are true but do not express the truth. Sutras are words, written words; but words and scripts have limited ability to express. For example, the word "anger" cannot describe the state of being hot and angry; as well as hearing the name of a person, different from meeting the person. Only your own experience brings true faith.
141. If you look at things with inner wisdom, you won't be attached to them. Good or bad, happy or sad to look at them and let them go, you will not be attached. Whether the greedy oil or anger is coming, you also use your wisdom to see their impermanent nature and let them go. If you react to them, love or hate them, trouble will happen. React, not only does it prove that you are a brainless person, but also makes suffering worse.
142. Understanding the truth will no longer think and become an intellectual. Without understanding, thinking will be more intellectual or without any intelligence. Thinking too much without wisdom will suffer deeply.
143. Heavenly people today do not want to learn the truth. They learn only to have the necessary knowledge to feed themselves, support families and take care of each other. For them, intelligence and flexibility are more valuable than wisdom.
Happiness
144. Be careful in keeping the precepts. The essence of the precepts is shame. If you are skeptical, drill down to speak, drill. That is the precepts. No longer skeptical, clean and pure.
145. There are two levels of Dharma practice. Keeping precepts is the first basic part. The precepts bring happiness, comfort and harmony. Secondly - more positive - unrelated to comfort - that is to practice the dharma to awaken and to free your mind from all constraints. Liberation of mind is the source of compassion and wisdom.
146. The virtue is the parent of the dharma that flourishes in us. Virtue provides nutritious food and shows us the true direction.
147. Virtue is a basic condition for creating a harmonious world in which people truly live as humans and not as beasts. Keeping the precepts is the main thing in meditation. Keep the precepts, develop compassion, respect others, be vigilant in words and actions; That is your fortune. If you use the precepts as the basis for all actions, your mind will be peaceful, pure and quiet. Meditation will easily grow on this land.
148. Caring for and preserving precepts like gardeners care for and preserve trees. Do not get attached to big trees, small trees, important trees and trees are not important. Some people want to take shortcuts. They said: "Ignore meditation, go right into insight meditation; skip the precepts, go right into meditation." We have many reasons to justify our craving.
149. Righteous effort and wisdom are not an external affair, but an inner and self-conscious perseverance. So, giving, if done with good intentions, can bring happiness to you and for you. But virtue must be the root, this charity is pure and pure.
150. The Buddha taught us to do good, away from evil, keep our mind clean. So is our meditation: "healing, evading".
Do bad things still exist in your mind? Of course it is! So why not clean the house clean.
In proper practice, doing good and evil is a good thing, but limited, because in the end we have to step through both good and bad. Liberation includes everything, but nothing is involved. From this attachment, love and wisdom flow naturally.
151. We must start right where we are now, directly and simply. The first two steps are to complete the precepts and right view. Then the third step is wisdom, afflicting root uprooting, will naturally appear. Just as the lights are lit, there is no need to worry about dispelling the darkness. No need to wonder which way the darkness has gone. We only know there is light.
152. There are three levels of precepts. First is ordination from the teacher. The second is keeping the precepts and living in the world. Finally, at the highest level - the saint - you don't need to think about the precepts, to the right and wrong. The true nature of virtue comes from wisdom, fully understanding the Four Noble Truths. Their actions naturally arise from this realization.
153. Many monks completed the battle, rolling themselves into the head of the bullet. They want that. They want to go. The danger came from all sides but they were still prepared to go. They are ready to die in the bombs but no one will die for preserving the precepts. How strange.
Miscellaneous
154. A pupil of Ajahn Chah has a surgical knee pain. Although the doctor says it is normal for the first few weeks of the knee to return to normal, a few months after the leg is still painful. When he met Ajahn Chah, the student complained: "They said it wasn't long. Not like this." Ajahn Chah smiles and says, "If it's not like this, it won't be like this."
155. If someone gave you a yellow banana, full and sweet but poisonous, would you eat it? Is not! So why is the Buddha teaching bare mind is poison that you still want to fill your stomach?
156. Look at your afflictions and realize they are cobra venom. You dare not touch snakes because you know that snakes can bite you. Also, see the toxicness in the poison and the usefulness of the utility.
157. We are always unsatisfied. Eat sweet fruit, remember the sour taste. Eat sour fruit we miss the sweet taste.
155. If you leave a bag of foul things in your pocket, you will smell the stench when you go anywhere; Do not complain that this place is bad or that place is bad.
159. Eastern Buddhism today is like a big tree but only shows small, non-flavored fruits. Western Buddhism is like a young tree, not yet flowering but it is possible to produce big and sweet fruits.
160. People think a lot today. There are many things for them to fall in love with, but nothing is truly complete.
161. It is not just a matter of calling water, wine is instant water. You know that. Yet when you want to drink, you say alcohol is water and drink naturally; is that crazy?
162. People often have a habit of looking outside. For example, when looking at this auditorium, they will say: "This lecture hall is big!" It's not really big at all. It is big or not, depending on our conception. In fact, this lecture hall is just that, it's not big, it's not small. However, people always follow their senses. People are busy watching and evaluating things around without time to look at themselves.
163. Many people are depressed and tired of meditating. It seems that they do not want to keep the Dharma in mind. However, anyone will scold them, they will remember forever. Yet when the dharma teaches them to reconcile, they must end and must be enthusiastic to practice, they forget to spend. Why not keep the dharma in mind? Keep spending those words scolded?
164. For me, more people are disordered. Give me the wrong person. For me to lose is also disordered. Thinking more than people, pride will rebel. Thinking of yourself with people will lack respect for humility. Thinking that you lose to someone will lose your confidence.
Let go of all
165. Learn to let go of everything in the world, don't try to fight them. Be happy with them. Find ways to mobilize or treat them. When this body is sick and aches, we look for sutras to recite. I want to control and control this body, I don't want this body to hurt. Kinh becomes a kind of mysterious ritual that confuses us more in craving and attachment. That is because we chant to eliminate disease, to be able to live sustainably for a long time. In fact, the Buddha gave us the teaching to let us know the truth of this body so that we can renounce it, but we turn His teachings into chanting to increase our suffering. Our love.
166. Find out your body and mind. Please be content with frugal, meager. Don't be too attached to the dharma. Don't hold or jump into your emotions.
167. Many people are afraid of giving. They feel oppressed and exploited when they have to give out. If you want to cultivate charity, you only need to enforce your own desire and attachment, but no one will oppress you. In doing so, our true nature will conquer itself to become more gentle and free.
168. Hold the neighbor's fire in your hand, you will burn. Holding your fire, you also get burned. Both flames are hot. So, don't touch what can burn your hands, no matter what and where it is.
169. Outsiders can assume that we are crazy to see that we live in the forest and sit like stone statues like this. But how do they live? They laugh, they cry, and sometimes they kill each other because of their greed and anger. So who is crazy?
170. Instead of teaching others, Ajahn Chah only creates special circumstances and opportunities for them to learn for themselves. Ajahn Chah said: "What I guide you, you only understand fifteen percent. Or if you have been a monk for five years, you can understand five percent." A young monk said, "So, I get one percent because I have been cultivating for only one year." Ajahn Chah shook his head and laughed and said, "No! I didn't get a percentage in the first four years. By the fifth year I will understand five percent."
171. A pupil of Ajahn Chah when asked if the monk will keep his robes for life or will continue. The student monk answered: "The teacher and I find it very difficult to talk about it, even though I have not thought about it, but I have not decided to keep this medicine forever until death." After looking inside, the young monk said, "Doesn't your heart seem to mean anything?" Achan Chah replied, "The mind has no meaning, it is the dharma."
173. Someone asked Ajahn Chah, "Why does a Buddhist country like Thailand have so many criminals?" Ajahn Chah replied: "People who do evil things are not Buddhists. They do their jobs unrelated to Buddhism. The Buddha never taught them to do such things. "
173. Someone asked Ajahn Chah if he was an Albanian. Ajahn Chah replied: "I like an old tree full of leaves, flowers and fruits. Birds come to eat and nest in that tree. But old trees don't understand anything about its identity. It just keeps living naturally like that. . it does it so.
174. Q: I can observe desire and aversion, but how to control delusion?
A: You're riding a horse and asking: "where is the horse?"
175 Some people only become monks by faith, but have difficulty in living in the dharma, practicing the dharma, they do not understand themselves very well. there are too many obstacles to overcome, but if they are not good let them die If they don't die, make them good.
176. You say that you love your lover one hundred percent. Okay, cut off that person's body to see how much you love. Or if you're too fond of when she's away from you, why don't you tell her to send you a compost of her? Whenever you miss her, turn off the stool and smell it. Disgusting yet? That's what you love! What makes your heart beat like jumping out of your chest whenever you meet an attractive girl or smell her perfume? What strength? It pulls you, but you surrender, not against. Finally you pay a very expensive price. Do you understand!
177. One day Ajahn Chah wanted to clear a big, broken tree and was lying on the road. Ajahn Chah and his pupil, each with one head, carry away the fig tree. While raising the tree, Ajahn Chah asked: "Heavy?" After throwing the tree into the road, Ajahn Chah asked: "Is it still heavy now?" That's how Ajahn Chah taught his students to find the dharma in every word and daily impact. In this case, Ajahn Chah only shows the benefits of disposal.
178. A pupil of Ajahn Chah while unplugging the cord to plug the tape recorder out of the power outlet, grabbed the electric lock inadvertently, and was shocked, so he quickly let go of the cord. Ajahn Chah, without missing the opportunity to teach the dharma, said: "Oh! How can you let go of such an easy way? Who teaches you?"
179. Some Western monks held a special Christmas day, with a gift giving and blessing ceremony. Some good believers wonder why Buddhism celebrates Christian Christmas. Ajahn Chah explains: Everyone's mind and body have the same nature. All must be born, must be old, must die. When you understand that, the difference is no longer important.
Anything that helps us see the truth, helps us do good things is the right practice. You can call it whatever day it is. Why can not call this day "God Buddha Dharma." Those who practice correctly have practiced "the Buddha of Christianity" and everything is fine. Get rid of all attachment, clinging to worldly rituals to see every event of things accurately and naturally.
180. During the time when the Lao and Kampuchia fled to Thailand, many charitable organizations organized visits to help. Some Western monks feel anxious while sitting in the deep forest meditating while other religious organizations are actively working. They went to see Ajahn Chah to show their concern.
Ajahn Chah said: "Helping people in refugee camps is a good job. It is our natural duty. But to save others, we must first be wise and not be confused. Many people You can go to the refugee camp to distribute clothes, but few can sit still in the forest to find out about your mind. there are still refugees ".
181. After listening to a disciple reading the Prajna Sutta, Ajahn Chah said: "No, no Bodhisattva", then asked: "Where does this sutra come from?" The pupil answered: "Teacher, I think it is the Buddha's theory." Ajahn Chah said: "Without Buddha, this sutra speaks of profound wisdom, transcending all the conditions of the world. But what if you do not use worldly conditions to say this? Is that right?"
182. To become a saint, we must change until only the body is inert. The mind is completely changed but the body always seems to be present; still hot and painful and sick. But thanks to the transformation of mind, he looked at birth, old age, pain, death under the light of truth.
183. Someone asked Ajahn Chah about his enlightenment, Ajahn Chah replied: "Enlightenment has nothing to understand. Peeling only the bananas and putting them in your mouth will tell you its taste right away. You have to practice to self I am enlightened, and you need to be persistent, if you have become successful, everyone has already done it.I started going to the temple at the age of eight and became a monk for more than forty years, and you only want to act Just meditate for a night or two to go straight to Nirvana.Not just to sit down is immediately enlightened, not just someone knocking on your head is you becoming a leader right away.
You do not need to be fully enlightened to guide others. Just be honest with them and tell them what you know from your own mind. Tell people what you are capable of. Don't pretend to be able to lift a big rock while you can only lift a small rock. People will not feel uncomfortable if they know you are practicing and working. Then finally you can lift the big rock.
184. The way of the world is to do something that is expected to be repaid, but in Buddhism, we do it without reward. However, if you don't want anything, what will you get? Nothing! What we have is only the cause of suffering. So, practice to get nothing, but peace of mind is okay!
185. The Buddha teaches us to let go of all that is temporary and unstable. If you let go, you will see the truth. If you don't let go, you won't see the truth. That's it! And when wisdom opens, look where you see the truth.
186. An empty mind does not mean there is nothing in it. It has no afflictions, but it is full of wisdom.
187. People do not experience old age, pain, or death. They just want to talk about not getting old, not hurting, not dying. So, they never enjoy the taste of Dharma.
188. Many people think: Happiness is about getting what we love, I like it. And just want people to talk about what they love. Is that how you find happiness? Wishing that all over the world, wherever you are, you just hear people talk about things you love, you like. Could that be possible? Finding happiness in that way will never find it.
189. Flower grass, trees, mountains ... live their own way. They grow, they die as well according to their own nature. They live naturally, senseless, unconscious, immobile. We are different, we disturb everything. But our bodies just follow the natural path: born, mature, and eventually die. That's the natural way of the human body. Who wants the body to go the other way, that person will suffer.
192. Don't think that learning a lot is about understanding the Dharma. It's like saying that you see everything because you have eyes, or you hear everything because you have ears. You can see but not fully. You only see with the "outer eye" but not with the "inner eye". You hear with "outer ears" without hearing with "inner ears".
191. The Buddha taught us to discard all forms of unwholesomeness and cultivate virtue. That is the Path. In this way, the Buddha placed us in the beginning of the path. Whether or not you are already on the road is up to you. The task of Buddha is like that. He shows us the way: this is the right path and this is the wrong way. That's enough, the rest is in us.
192. You must see the Dharma yourself. Self here means doing it yourself. You can only rely on him fifty percent. Even the teachings I teach you are just empty words. If you believe those things for the reason that I say, you won't use the teachings of the dharma in an adaptive way. If you trust me completely, you are crazy. Listen to the Dharma, see the benefits of Dharma and then practice it yourself to see the Dharma in yourself; that's really great benefit.
193. Sometimes, while I was in the middle of the practice, when I saw that the sky was about to move the light rain, I wanted to give up the business to go into the room. But when I remember thinking about the time I worked in the field, my pants got wet the night before, but I had to wear it again when it wasn't morning. Then walked down the floor to lead the buffalo away from the stable. I had to hold the wire full of manure, leading the buffalo out of the muddy place. It was quiet, the buffalo wagging its tail, covered with feces, hit me. Although my leg ached but I had to lead the buffalo. I thought, "Why is this life so miserable?" Now only a little rain but I have to give up the experience! This thought encouraged me in practicing Dharma.
194. I don't know how to say this. I talk about what needs to be done and what needs to be thrown away. But there is nothing to do and nothing to throw away.
Calling
Things I say now are merely words. Whoever comes to see me, I will have something to tell them. But it is best not to say much about these things. The practice is more important. Let's start to practice. Don't wait any longer. I'm like a good friend who invites you to go somewhere. Don't hesitate, let's go. You will never regret it.
A Zen student asked Ajahn Chah:
- How old are you? The monk lives here all year round, right?
Ajahn Chah answered:
- I don't live anywhere. He didn't find me anywhere. If you want to have age, you must exist, thinking that you exist is a problem. We do not create problems, the world has no trouble. Don't create self. Nothing worth saying anymore. END=NAM MO SAKYAMUNI BUDDHA.( 3 TIMES ).VIETNAMESE BUDDHIST NUN=GOLDEN AMITABHA MONASTERY=THICH CHAN TANH.AUSTRALIA,SYDNEY.16/2/2019.
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