Simply This Moment - Buddhist Meditation and Theravada ...

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‘slow and the happy’, and the ‘slow and the difficult’ full of suffering. Whether it’sfast or slow depends on the power of one’s indriyas. If you’ve got lots of faith andconfidence, which is saddhā, you will have lots of energy and you will have lots ofmindfulness; samādhi will come and wisdom will come. If you’ve got lots of saddhāit’s a very fast path but if your cravings, your defilements, especially your illusions ofa self, are very strong there will be a lot of suffering. The stronger your perception ofself and ego – the ‘me’ – the harder this path becomes and the more pain it engenders.So be selfless and let go of this sense of me and mine. Find out that it is only abubble, it’s an illusion that we’ve allowed to grow in our consciousness. Nothing isstable there! You don’t exist – face up to it! It’s a great relief; so you’ve nothing toworry about then. In this way the path becomes happy and fast. Fast into jhānas, fastinto insight, fast into Enlightenment! It gives you a lot of happiness and bliss tofollow that path, but it also gives you all the insights that you read about in the suttas.You are following in the footsteps of the Buddha. The jhānas are the footsteps of theBuddha.All these things are to be experienced for yourself. If you get released you find thatEnlightenment is possible even in these days, as long as you follow the example of theBuddha. It’s in monasteries like this that the Buddha lived; it is practices like this thatthe Buddha practised. You can check in the suttas, and you will find that this is theway. So don’t mess around, and don’t waste time.May you all achieve Enlightenment tonight!99
7 DHAMMA PRACTICE10 th May 2000I’ve been a monk for long time now and the whole purpose of my monastic life is notto build monasteries or to go out and teach. It is to practise Dhamma.Dhamma is something that we all need to have a feeling for. At the start we think weknow what Dhamma is and then with more faith and practice, we develop morewisdom and understanding until finally full penetration of the Dhamma is achieved.Dhamma is ehipassiko, it beckons us to ‘come and see’, and then it keeps leadinginwards. It keeps drawing us in. It’s one of the amazing qualities of the Dhamma thatthe more you listen to it the more it draws you in, the more it takes hold of you as themost important thing in life, the most important thing in many lives. You can’t resistits invitation to come in, investigate, and get deeper into the Dhamma. That’s whyit’s also called opanayiko, it keeps leading us onwards.The Goal of DhammaThe more we practise the more we find out about the beauty of the Dhamma, and therelease that is in the Dhamma. I call it release because that’s how it feels at every stepof this path; with every progress that we make in this practice of Buddhism we feelmore release from difficulties and burdens. As far as the mind is concerned it getsbetter and better. With our bodies it gets worse and worse, but we can’t do muchabout that! But at least, if the mind is getting better and better, that gives ussomething to look forward to in our practice. It’s an opanayiko practice. It’s leadingonwards. Where does it lead? It leads onwards into that beautiful peace, thatbeautiful happiness, the freedom of the mind. It’s very important to know that thegoal of the Dhamma is freedom.Often when people get upset and distressed, they come and talk to the monks abouttheir problems and difficulties in life. But with some people, you can see that it’s notgoing to get any better, because they are not practising. They are not following a paththat leads to the freedom of the mind. In fact many people are walking a path that isfull of entanglements, a path that is going to lead to more problems and difficulties.100
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Simply ThisMoment!A COLLECTION OF T
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CONTENTSPage1 Ways and Means into J
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This gives one great insights into
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ūpaloka, even though we are only a
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too much body-awareness. With body-
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and thoughts - apart from the exper
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faculty of the mind to sustain and
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- and this is a natural phenomena -
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involved I stress the word ‘fully
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though he was a Noble disciple pass
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Anyone who claims the experience of
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Sometimes people have so little con
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the shelf and we know how this whol
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The Delusion of Freedom‘That whic
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monk telling me once that his fathe
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say that in the Anupada Sutta (MN 1
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it’s been still for a long time,
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3 DETOXIFYING THE MIND2 nd of Febru
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consciousness - or as I would prefe
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is letting go of the pleasures of t
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never overcome thirst in that way.
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Use the triple practice of sãla, s
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after another, hundreds, thousands
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much fire in their minds. This is w
Page 50 and 51: 4 LOOKING FOR THE SWEET CHILLISeeki
Page 52 and 53: Listening to fine music. Is this it
Page 54 and 55: freedom is not freedom at all becau
Page 56 and 57: We have a story in Buddhism of the
Page 58 and 59: This is real contentment! This is r
Page 60 and 61: Watch this inner conversation going
Page 62 and 63: monastic life does respect the sile
Page 64 and 65: delusion because it has kept us goi
Page 66 and 67: This is the opposite of suffering.
Page 68 and 69: ight view. It’s very hard for a h
Page 70 and 71: always be on the wrong path, and on
Page 72 and 73: “Look, if this is causing sufferi
Page 74 and 75: out of control. The monastery goes
Page 76 and 77: the past and the future, and we’r
Page 78 and 79: at all. Who can trust memory? In me
Page 80 and 81: can. Give it full attention every m
Page 82 and 83: in the morning, afternoon or evenin
Page 84 and 85: yourself from all that’s happened
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Page 88 and 89: instructions without question.It’
Page 90: comes into the mind, then we start
Page 93 and 94: hold in the mind’s eye and I was
Page 95 and 96: of letting go, not stages of attach
Page 97 and 98: Sayutta there is something that imp
Page 99: pushes you out of sasāra whether y
Page 103 and 104: Adult people look after their own k
Page 105 and 106: many people in the world who write
Page 107 and 108: What if you make that your goal, an
Page 109 and 110: things really complicated. It’s s
Page 111 and 112: ‘The monks here, or the teacher,
Page 113 and 114: and surrender to the path. Surrende
Page 115 and 116: 8 HUMAN RIGHTS IN BUDDHISMDhammalok
Page 117 and 118: doesn’t really have any meaning o
Page 119 and 120: These things are not freedoms, they
Page 121 and 122: told me in Malaysia and Singapore t
Page 123 and 124: When Jerusalem fell in 70AD, becaus
Page 125 and 126: To question is a right for people.
Page 127 and 128: embarrassed by my fellow Buddhists.
Page 129 and 130: many countries between laws which a
Page 131 and 132: It’s a very narrow truth. The tru
Page 133 and 134: guilty you have to be punished! You
Page 135 and 136: the Zendo - but the more you smile
Page 137 and 138: Having planed off the rough parts,
Page 139 and 140: got the flu and cancelled your appo
Page 141 and 142: I was taught to choose to watch the
Page 143 and 144: From Diversity to UnityMeditation i
Page 145 and 146: usually if someone is dead they wou
Page 147 and 148: There are other cases like that. On
Page 149 and 150: 10 CONDITIONED REALITYDhammaloka Bu
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The Buddha very clearly outlined th
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even your bare perception is alread
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way, there has to be some other exp
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Seeing Truth and RealityI want part
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talked with one of the people - who
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was able to follow to get into deep
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ideas are not actually the true Nib
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that the air around it is not movin
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and find out what that pain really
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mantras, all words of instructions,
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just observing. Surely the thinking
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without valuing, without weighing o
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so difficult to attain. It is becau
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12 REFLECTIONS THAT ARE CONDUCIVETO
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the mind, and that’s the jhānas.
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need the calm which is developed by
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can try it with virāga.VirāgaPeop
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with all of its difficulties and al
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clinging stops us from experiencing
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the thirteenth giving up the critic
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13 THE OUTFLOWINGS OF THE MIND12 th
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from peace. The will ‘to be’ is
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the future, to fantasies, to the pa
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taught here. Going into the present
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that the core of all this is ‘emp
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14 STARVING THE TIGER TO DEATHOverc
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inappropriate for a monk to be doin
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When a person really understands wh
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getting angry and upset. This way y
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You will find simplicity means that
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use them to make progress in your m
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By developing seclusion from all th
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People in the world say everything
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15 THE LAW OF CONDITIONALITY3 rd Ja
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elate that sort of smell to a very
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When you start to see the will ceas
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up. You see that anger is not the c
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Wouldn’t it be wonderful to be a
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Once you can see this whole cause a
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whether you like it or not. So you
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anymore than you can break the laws
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is the barrier of the five hindranc
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experiences, resting on them, based
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attention to the sensory world, we
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Instead of having kāmacchanda we h
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distraction of ill-will? Outside, w
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Sloth and TorporSloth and torpor ar
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wherever you want mind, I’m compl
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Wherever there’s thinking, it goe
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17 I KNOW YOU MĀRA25 th August 200
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“Come on, who do you think you ar
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you don’t have a clue, that so ma
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unfolding. In fact, the more you le
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they’ve got into that habit. What
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As the Buddha said in the Indriya S
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about anything because worrying is
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seeing clearly. Sometimes people ge
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There is just so much happiness. Th
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see so much detail. It was always t
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after us, yet there is this loud mu
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When you start to see that, it’s
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this. So if we see where that disco
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mindfulness, you get pīti, more jo
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you can meditate, you can teach, be
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and restlessness cannot survive. Th
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19 PERFECT STILLNESS29 th June 2005
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Have You Come Here to Die?At one re
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At the last retreat I taught in Ipo
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process is about. You also understa
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go of everything. Letting go is wha
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the moment. It doesn’t matter wha
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moving up and down, the nimmitta is
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So, look upon your life as a journe
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Nirodha. Nirodha means cessation, t
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20 THE ENDING OF EVERYTHING7 th Dec
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delusion, to think of things as bei
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samatha and also the word upasama b
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quoting the suttas here; they are t
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I was talking earlier this evening
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opposite is true. The less ‘self
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senses are. Before that it’s just
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The mind creates; this is what it d
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Get into the jhānas, the real jhā
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whatever things come into existence
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2. Dukkha - suffering.3. Anattā -
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Painissagga: “Letting go”, aban
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