Simply This Moment - Buddhist Meditation and Theravada ...

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This is the opposite of suffering. This is freedom, vimutti. This is happiness; the besthappiness we’ve ever had. This happiness is what keeps me going as a monk, theserenity, the peace, the letting go. That freedom is what is behind the smile and thepeace of all the great mystics, and the great Arahants in the world. It’s the serenity,the peace, and the understanding of what happiness is. That’s the Dhamma beingtaught to you. It is insight, vipassanā, seeing the Buddha’s teaching. It’s seeing theteaching that the Buddha saw under the Bodhi tree. That, which is the truth ofhappiness and suffering, you’re discovering it for yourself in your letting go. If yourepeat that experience as much as you can, you’ll be undermining the illusion whichkeeps you running backwards and forwards, both in this world and between worlds.We’re finally finding out what real happiness is and we’re ending suffering. This issomething that we can experience for ourselves, that we can appreciate for ourselves.I don’t care whether we are going anywhere tomorrow or tonight! We can experiencethis ‘letting go’. Look at the mind! Detach from the mind! See what you’re doingand stop ‘messing around’. How much longer do you want to be blown around in thisway? Isn’t it time now for you to be free, to know real peace, real happiness?Isn’t it time to be able to see Nibbāna for yourself?65
5 DETACHMENT5 th April 2000When we discuss the teachings of Buddhism we talk a lot about attachments. This isa word that is often misunderstood and misused by many Buddhists. If we don’tunderstand what the word means we can get into a lot of trouble and experienceconfusion. The opposite of attachment is easier to understand it is called ‘letting go’.We always know when letting go is happening because things disappear. We don’tknow when attachment happens because most of the time we can’t see it. The natureof delusion, the core problem of human beings, is to blind us. Delusion or illusion ifyou like, is called avijjā in Pāli and that delusion and lack of enlightenment issomething that we can’t see. It’s a blind spot inside us, but we don’t know we areblind!The Road to SufferingThe big problem of avijjā or delusion is that a person who is deluded always thinksthey are right. That is the reason there are so many different ideas and opinions in thisworld. We can’t see that that is not the correct way to look at things. However, thereis one way that we can find out what delusion is. Delusion is that which leads tosuffering. It’s that which leads to problems and difficulties. Wisdom is that whichleads to the end of suffering and difficulties. In the same way, attachment – which isthe result of delusion – is that which causes suffering, pain and difficulty in our lives.It’s detachment and letting go that frees us and leads to us to happiness, peace andcontentment. This is the best way to understand the meaning of these terms. Ifwhatever is happening in our life is causing suffering or discomfort, it’s because of alack of contentment; contentment, which is there for the taking. It means that we’renot seeing something. We need to have at least enough wisdom and faith to challengeourselves.So often, it’s the sense of self, the sense of ego, the sense of pride born of that ego;which feeds the delusion, ‘I can’t be wrong, I’m right.’ ‘No one else understands,only me.’ It’s one’s ‘self’ that feeds the attachments. ‘This is right.’ ‘This is what Iwant to do.’ ‘This is the correct way.’ ‘This is the right idea.’ This delusion isattachment to views. So often we just can’t see that, because we think we have the66
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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
Page 16 and 17: - and this is a natural phenomena -
Page 18 and 19: involved I stress the word ‘fully
Page 20 and 21: though he was a Noble disciple pass
Page 22 and 23: Anyone who claims the experience of
Page 24 and 25: Sometimes people have so little con
Page 26 and 27: the shelf and we know how this whol
Page 28 and 29: The Delusion of Freedom‘That whic
Page 30 and 31: monk telling me once that his fathe
Page 32 and 33: say that in the Anupada Sutta (MN 1
Page 34 and 35: it’s been still for a long time,
Page 36 and 37: 3 DETOXIFYING THE MIND2 nd of Febru
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Page 40 and 41: is letting go of the pleasures of t
Page 42 and 43: never overcome thirst in that way.
Page 44 and 45: Use the triple practice of sãla, s
Page 46 and 47: after another, hundreds, thousands
Page 48 and 49: 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 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
Page 86 and 87: mutti is releasing and anālaya is
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 and 100: pushes you out of sasāra whether y
Page 101 and 102: 7 DHAMMA PRACTICE10 th May 2000I’
Page 103 and 104: Adult people look after their own k
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Page 107 and 108: What if you make that your goal, an
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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
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doesn’t really have any meaning o
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These things are not freedoms, they
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told me in Malaysia and Singapore t
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When Jerusalem fell in 70AD, becaus
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To question is a right for people.
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embarrassed by my fellow Buddhists.
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many countries between laws which a
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It’s a very narrow truth. The tru
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guilty you have to be punished! You
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the Zendo - but the more you smile
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Having planed off the rough parts,
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got the flu and cancelled your appo
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I was taught to choose to watch the
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From Diversity to UnityMeditation i
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usually if someone is dead they wou
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There are other cases like that. On
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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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