Mind and Its Endless Rebirth

Mind and its Endless Rebirth

Desana to a group of practising lay devotees on

30 June 2013 at Khao-Chi-Onn

By

Ajahn Suchart Abhijato

For Free Distribution

Mind and its Endless Rebirth 2


Author : Ajahn Suchart Abhijato

First Edition : 9 July 2014


“The Gift of Dhamma Excels All Other Gifts”

- The Lord Buddha

Dhamma should not be sold like goods in

the market place. Permission to

reproduce this publication in any way for

free distribution, as a gift of Dhamma, is

hereby granted and no further permission

needs to be obtained. Reproduction in

any way for commercial gain is strictly

prohibited.


Preface

This impromptu Dhamma talk by Ajahn Suchart was

given to a group of lay practitioners of meditation on the

30th of June 2013 at Khao-Chi-On, the Non Hunting

Area.

Tan Ajahn Suchart frequently mentioned that the

purpose of Dhamma talks is to remind and to inspire the

listener to put into practice the teachings of the Buddha

for his own benefit. This is because true Dhamma and

wisdom can only arise from within our mind from our

own practice.

With this in mind, the emphasis of this translation is to

bring out the flow of Dhamma (Truth) in Tan Ajahn’s

style verbally. Pāli and Thai words are used with its

closest meaning added in brackets (vice versa) to

facilitate the flow of Dhamma (Truth) without disruption

to the general reader who may not be familiar and has

no feel for such words. Some pāli words like dukkha (in

Thai pronounced as “Tuk”) have slightly different


meanings when used in different context. As such, the

nearest contextual meaning is chosen to reflect the

meaning as Tan Ajahn intended instead of the standard

stress-discontent-suffering translation. Readers are

encouraged to read through the more detailed

descriptions of the pāli and Thai words in the Glossary.

A monk once said that “Phassa” Thai is a language of

Dhamma. This is true because many words in Thai are

derived from pāli and many Thai meditation masters

have left behind a treasure house of their Dhamma

teachings recorded in the Thai language. For the

convenience of those who wish to learn “Phassa” Thai,

they may wish to refer to the table in the appendix for

the original Thai words on which the translations were

based on (English words with superscript numbers). The

timed location of the words in the Audio Mp3 file, its

meaning and the pronunciations in English based on

Paiboon+ (Thai-Eng-Thai Talking Dictionary) are also

provided in the table.


It is hoped that this Dhamma talk by Tan Ajahn Suchart

can bring out the living and verifiable truth of Dhamma

and Vinaya (teaching and training rules) in our existence

so that it can benefit those who take an interest to

explore and practise it in their daily lives.


Acknowledgements

The relevant words found in the Glossary are taken from

a number of sources. They are “A Glossary of Pāli and

Buddhist Terms,” prepared by jtb for access to insight,

the glossary in the book Paṭipadā translated by

Venerable Ācariya Paññavaḍḍho and also the book

Venerable Ācariya Mun Bhūridatta Thera translated by

Bhikkhu Dick Sīlaratano.

This translation was done at the request of a monk who

felt that the English speaking world would greatly benefit

from this Dhamma talk. The translation of this Dhamma

talk would not be possible without the help of a number

of monks who helped to check and elucidate the

meanings of the Thai idiom and words used in the

context of Tan Ajahn’s Dhamma talks. A number of lay

people had also helped in checking the grammar and

provided useful suggestions to the translated script

before its final completion.

Translators


Contents

Preface

Acknowledgements

Mind and its Endless Rebirth.……………….. 10

Questions and Answers…..………….…….… 43

Glossary………………………………….......... 106

Related website for further readings……..…. 119

Appendix…………………………………......… 120


Mind and its Endless Rebirth Desana by Tan Ajahn Suchart Abhijato to a group of lay

meditators on 30 June 2013 at Khao-Chi-On.

Today, we shall talk about the mind (citta) so that most

of you will have a better understanding and knowledge

of it. There are many of us here who still do not know

what and where the mind is. Mind is that which knows,

that which thinks, that which senses (knows)53 all kinds

of sensations54 (which are the results of phenomena)

that pass through the eyes, ears, nose, tongue and body

or pass through the emotions within the mind.

The mind has 4 properties: vedanā (feeling), saññā

(memory), sankhāra (thinking and imaginations) and

viññāṇa (senses consciousness). Vedanā is the feeling

of pleasure (sukha), stress-discontent (dukkha) and

neither pleasure nor stress-discontent. Saññā is

memory, recognition or label. For instance, on seeing an

image, we recollect what this image is and whether we

have seen it before. If we have seen it before, then we

will say that it is this or that person. This is the


responsibility of memory. Sankhāra is that which thinks

and imagines what to do. Seeing an image of a snake,

we need to consider the next course of action. Are we

going to move towards it or walk away? When we see

the image of a snake and know that it is a snake,

feelings will arise. That is the feeling of pleasure (sukha)

or feeling of stress-discontent (dukkha) or feeling of

neither pleasure nor stress-discontent. Feeling here

means liking or disliking. If there is liking, pleasure

arises. If there is disliking then stress-discontent arises.

However, if there is neither liking nor disliking, then

neither pleasure nor stress-discontent will arise. This is

vedanā.

That which receives the image from the eye for the mind

to know is viññāṇa (senses consciousness). Viññāṇa

receives images, sounds, smells, tastes and tactile

sensations and delivers it to saññā (memory). Saññā

receives and knows, then seeks out information on

whether we have seen the image before or heard that

sound before, whether the image is good or bad, or the

sound is good or bad, or whether we liked or disliked


this (before). Once this information is known, then

vedanā or feelings will arise. If the image is good and

desirable, then pleasure will arise. However, if the image

seen is what we disliked, then stress-discontent will

arise. This is because of the arising of pleasurable

feelings (sukha) or stressful-discontented (dukkha)

feelings. Sankhāra will arise in the form of thinking and

imagination. If we like it then we will go and seek it. If we

dislike it, then we will retreat and walk away, if possible.

Sankhāra will send its instructions. If we have a body,

the body will receive the order from sankhāra such as,

“Back OFF! Back OFF! It is best to back off, a snake is

seen.” Then we will correspondingly walk away. On the

other hand, if we see a sweet dessert or a gold bar, we

will walk towards it and pick it up. This is a mind with

four properties and they are called nāma khandhas

(derivatives or functions of the mind) namely, vedanā,

saññā, sankhāra and viññāṇa, and they function

according to their responsibilities.

With regards to the mind itself, it is that which receives

and knows the functions of the respective khandhas in


their area of responsibilities. It is the mind which

responds with greed, hate and delusion. If wisdom is

missing, then whenever we see anything delightful, we

will crave it or whenever we see anything we dislike, we

will be angry. However, if wisdom is present, then we

know that everything or all phenomena are transient and

painful (leading to unsatisfactoriness and stress), are of

the nature that cannot stay with us forever. We are not

able to order or restrain it to be always with us like this

or like that. A mind that has correct view is called

sammādiṭṭhi and would stay in equanimity (that is,

upekkhā) and will not be greedy nor hate nor be deluded

or alternatively crave to have, crave to possess, crave to

be, nor crave not to have, nor crave not to be. The mind

will be equanimous and steady. These are issues about

the mind and related to the mind.

Moreover, there are people who wish to know, where

the mind is located. Mind is located in the

supramundane world. The body is located in the world

of elements. The supramundane world and the world of

elements are mutually exclusive and located separately.


If a comparison were to be made, the mind would be like

people in station control that controls and manipulates a

spacecraft1. The body will be the spacecraft that is sent

to investigate a planet or a moon. This spacecraft will

have to depend upon the instructions from the station

control to perform its functions. When this spacecraft

reaches the end of its lifespan or is damaged and

ruined, only the spacecraft is damaged.

The persons who control and manipulate the spacecraft,

remain above (beyond) the world, dwelling in another

place. They are not subjected to any loss or damage of

the spacecraft. This is like the mind staying in the

supramundane world, dwelling in another world. The

body that receives its instructions from the mind stays in

this world, a world of elements. The world that our body

is dwelling presently is called the world of elements.

Because this world has four elements, earth, water,

wind and fire, this body of ours is able to develop and

grow up, and is produced2 by means of these four

elements i.e. earth, water, wind and fire.


Earth is food, such as rice and vegetable. Rice and

vegetables need earth, water, wind and sunlight to grow.

And when they are consumed by the body, they will in

turn build up the various parts of the body such as bodily

hair, hair, finger and toe nails, teeth, skin, flesh, sinew,

and bones. These are the working conditions of the

body that receives inputs of earth, water, wind and fire

from the consumption of food. Food comes from the air

that we breathe, the water we drink and the heat from

sunlight. Together they produce the body for it to exist.

Having the body, we need to continue to feed it with the

four elements consistently. Then the body will

progressively grow up until it reaches full maturity.

Crossing full maturity, the body will gradually decline,

age, decay3 and ultimately expire. For when the body

stops working, the four elements, earth, water, wind and

fire will just break away separately.

When a person dies, breath (wind) exits but does not

enter anymore. Wind is excreted (discharged) and will

give out a bad smell. Water will ooze out and heat (fire)

will go away. The body will then be cool and no longer


warm like a body that is still alive. If it is left for a long

time, the body will wither, dry up, decay and ultimately

disintegrate into the earth. This is the body that dwells in

the world of elements. But the mind that dwells in the

supramundane world is not affected by whatever

happens to the body.

When the body has stopped working, communication

and concern between mind and body is cut off. The

mind that still has craving will seek out a new body.

These are matters concerning the mind with the body.

As for the mind itself there are altogether many levels. It

is based on the merits and demerits done before:

Mind with merits (good, virtuous, skilful) has level

starting from 0 to +100.

Mind with demerits (bad, corrupt, unskillful) has level

starting from 0 to -100.

If we make merits, then the mind will have its value

increase upwards continuously starting from 0,10,20,30

increasing until it reaches 100. At 100 it is considered


reaching Nibbāna, an Arahant. At 90, it is Anāgāmī. At

80 it is Sakadāgāmī. At 70 it is Sotāpanna. Merits of

those at the level of 70 to 100 do not regress and will

not fall below 70. If we are Sotāpanna already, we will

continue to be Sotāpanna and will not drop down to the

level of brahma, heavenly angels or human beings. At

these levels, there is no longer regression but only

progression upwards continuously by means of

meditation practice and vipassanā (insight) meditation.

Meditation (in general) means (both) samatha (calm)

meditation and vipassanā (insight) meditation. Both are

necessary for us to reach merit levels up to 70 until 100.

If there is generosity, virtue, and meditation with only

samatha (calm) meditation but without developing

insight meditation, without a heart-grasp realization,

without seeing the Four Noble Truths, without seeing

anicca (impermanent), dukkha (stress-discontent) and

anattā (not self), a mind like that will progress to 60 but

will be less than 70 or perhaps till at most 69. Level 60

to 50 are those who are generous (charitable), maintain

their virtue and meditation (calm). Level 60 is that of


formless (arūpa) brahmas. Level 50 is that of form

(rūpa) brahmas, for those who had attained to

meditative form absorption (rūpa jhāna) level 1 to 4. For

those who have succeeded in attaining meditative

formless absorption (arūpa jhāna) 1 to 4, they will gain

formless brahmas realms. Merits that are of level less

than 70, such as 60 or 50 will someday regress

downwards until all is gone. From 60 it will drop down to

50, from 50 it will go down continuously until reaching

zero. Those dwelling below level 50 are heavenly

angels. Between 50 right down to 0 is the level of

heavenly angels in different heavenly realms such as

tusita realm. These are minds of those heavenly angels

from 0 up to 50. As for minds in level 0, they have

neither merits nor demerits and these will be human

beings with human being bodies.

For minds with demerits, that is, less than 0 downwards,

then these will become animals. Further down less than

0, these will become asuras (demons). Further

downward are the pretas (hungry ghosts), till the lowest

level which is hell. Minds can be stuck with less than 0


or negative ranking due to previously making more

demerits than merits. Conversely, minds can be stuck in

a positive ranking because of making more merits than

demerits. When we die, our merits and demerits will be

computed and finalized4. If the resulting computation is

positive, then we will go on to be angels, brahmas or

noble ones (āriyas). If the resulting computation is

negative, that is, less than 0 downwards then we will

become animals, demons, hungry ghosts or hell beings.

But merits and demerits such as these will one day

decrease until it is depleted. For instance, those stuck in

the negative level are like Devadatta who acquired his

demerits through hurting the Buddha three times.

Demerits acquired in this manner have the heaviest

penalties which is demerit at the level of -100. However,

once he has completed receiving his resultant kamma

he will be human again. He can return to cultivate

generosity, virtue and meditation causing positive value

to arise within his mind till reaching the level of +100.

Upon which he reaches enlightenment as a Buddha.


This is the pathway5 of Devadatta’s mind and which the

Buddha Gotama had forseen and predicted that once

Devadatta dies, he will fall to receive the results of his

kamma. That is the demerit that he had done, to stay in

hell, avici. After completely receiving his resultant

kamma and coming out of it to return as a human, he

will return to cultivate charity, virtue and meditation

causing positive value to arise within his mind till finally

reaching the level of +100, enlightening as a Buddha but

not as a Sammāsam (fully perfect enlightened) Buddha

or a (disciple) Arahant. The difference is that as a

Pacceka (silent) Buddha he will not teach Dhamma to

others.

These are matters concerning the mind that all of us are

doubtful. This mind does not die. It only moves up or

down in accordance to the strength of its merits and

demerits i.e. from 0 to +100 or from 0 to –100. It is all

based on the actions done by ourselves until today. If

the action is demeritorious, such as killing, stealing,

sexual misconduct, lying and cheating, taking intoxicant

and all kinds of corrupting and degrading6 lifestyle like


gambling, late night entertainment, socializing with lazy

and bad people7, then it is accumulating demerits,

accumulating bad kammas that are negative. Being thus

in negativity and degrading continuously from -10, -20 to

-100. All these depend on the intentions of those

creating the demerits and their underlying reasons. If the

demeritorious action is done without knowing that it is

bad, thinking that doing so is not demeritorious, such as

those who kill animals as their livelihood; kill pigs,

chickens, cows, water buffalos and then sell it. Or

fishermen who catch fishes to sell and this includes

those in businesses related to killing animals and meat

of animals, taking the meat of the slaughtered animals

for sale. People in these trades may think that doing so

is not demeritorious but is a necessity because it is a

means of a livelihood. If we take this path, we will be

reborn as an animal after death.

Demeritorous action can be done through fear of

deprivation or fear of death. Fearing being harmed by

others, if we harm others first by killing, we will become

a demon. If the demeritorous actions are based on


greed, (though our current lifestyle are free of creating

demerits) our craving for fame and wealth will propel us

into actions that seek methods and ways to become

famous and rich8. We may even cheat, lie, corrupt, kill or

commit sexual misconduct just for the sake of obtaining

whatever we crave. These actions done with greed will

lead us to become hungry ghosts. Again if the actions

are done with hatred9, vengefulness, animosity10 in

return for injury received and is vindictive and spiteful12,

then going in this way, we will go to hell.

Committing demerits such as killing others because they

have offended our dignity and we became angry,

agitated and vengeful until we cannot and will not

forgive them. The only way out for us is to kill them.

Doing so, we will only fall into hell. This is the personal

possessions of the mind that dwelled in degradation

(ruin). That is a mind which is in negativity, starting from

less than 0 till reaching -100. On the other hand, a mind

that dwelled in happiness and skillfulness, stayed in

good realm due to having done charity, maintaining their

virtue and meditation. The mind will then have merits,


positive worth, starting from 0 up to +100. If the merits

(accumulated) are of value that are +70 and upwards,

then there will be no regression. There is only progress

until reaching +100 and remaining thus at +100 hence

forth. In the same way, the mind of the Buddha dwelled

in supramundane world are just like all of us. The only

difference is that his mind remains at the level +100.

As for ourselves, we should examine within ourselves

whether we are in negativity or positivity. To be able to

measure that, in most cases, it lies with our feelings

within whether we have more happiness than

unhappiness. If it is a case of more unhappiness than

happiness then that imply negativity and vice versa, if

there is more happiness than unhappiness then that

shows mind is in positivity, i.e. positive more than

negative. Another way of measurement is through

evaluating whether we have good dreams when we are

asleep. If the dream is good, it means our mind is in

positivity, in the level of positive. Alternatively, if the

dream is hurting, then the mind is in the level of

negativity. These are matters concerning the mind of all


of us, including those who had passed away or are still

alive. Minds such as these always exist and have not

gone away together with the body. Minds of our

grandparents, great grandparents, our parents, our

kubar Ajahns, the Buddhas and all Arahants in the past

gone by till today still exist. (This is true for) every single

one of them. The only difference is whether it dwelled in

the level of positivity or negativity. If it dwelled in level 0,

then it is reborn as a human being. If it dwelled in level

less than 0, it is reborn as an animal, demon, hungry-

ghost or hell being. These are matters concerning the

mind that all of us are uncertain as to what it is.

Hopefully, after listening to the talk today, all of you will

have a better understanding. We should then know what

we should do to protect and build up the value or worth

of our mind to be positive, to be beneficial. For the

happiness we experience correspond to the positive

level of the mind. When happiness become more than

unhappiness, stress-discontent (dukkha) will be less and

less. Supposing we have +70, then happiness (sukha)

will be +70 and unhappiness (dukkha) will be -30. If the


level is +80, then happiness will be +80 and suffering

will be -20. Again, if the level is +100, then happiness

will be +100 and unhappiness with be 0. This is the

mind of the Buddha or Arahant (4th and final stage of

enlightenment). They only have happiness 100% with

no unhappiness (dukkha) at all.

For the mind of Anāgāmī (non-returner, 3rd stage of

enlightenment), there will be happiness at 90% with

remaining 10% unhappiness. Sakadāgāmī (once

returner, 2nd stage of enlightenment) has happiness

80% with unhappiness 20%. Sotāpanna (stream-

enterer, 1st stage of enlightenment) has happiness 70%

and unhappiness at 30%. A formless (arūpa) brahmas

has happiness 60% and unhappiness 40%. Form (rūpa)

brahmas has happiness 50% and unhappiness 50%.

That’s the way it is, falling and descending down in this

way until it reaches the level of human beings. Humans

have neither (inherent) happiness nor unhappiness

(storage of positive and negative merits depleted) and

have to scramble around seeking happiness. If

ignorance underlines our view, then we will seek


happiness through methods that will build up demerits

and bad kammas. Just like people who create demerits

and bad kammas, they are also seeking happiness,

such as those whose livelihood depends upon killing

animals. They are also seeking happiness to enable

them to support13 their own body and using the

remaining money to buy happiness through the eyes,

ears, nose, tongue and body. Buying sweet desserts to

eat, buying soft drinks to drink, watching movies and

going out to all sorts of places. This is to seek happiness

because as humans, happiness is not inherent within

themselves and so they end up being ignorant and

fooling themselves into creating demerits to get

happiness and pleasures. When the time to die comes,

the mind will fall into negativity. Dwelling in less than 0

(negativity), they will have to reborn as animals. As for

those who are fearful and protective of themselves, they

create demerits by hurting others who come to harm

them. These people will fall deeper into negativity.

By creating demerits from craving, desiring to be

prosperous and rich, wanting sensual pleasures


immensely, then they will become hungry ghosts. Again,

by creating demerits out of spitefulness, hatred and

vengefulness, then these people will go to hell. These

are issues related to us as human beings existing right

here and now. Human have a choice of which path to

take. There is the path of positivity and the path of

negativity. Animals have no choice as to which paths

they can take. As an animal it has to create demerits

and bad kammas so as to be able to support its life in

order for it to continue to live on. Exception applies to

those animals that need neither to bite nor eat others

such as those animals that feed on vegetables, leaves

and other similar food. Such animals do not create many

demerits as compared to lion, tiger etc. that eats other

animals for food. These are matters concerning the

mind in all of us which is deathless. The mind of our

ancestors whom have passed away do not die. Only the

body dies. As to where the mind is, it will have to

depend on the value or worth of the mind: is it in (a state

of) negativity or positivity? If it is in positivity, then it may

be dwelling with bliss and happiness as a heavenly

angel, brahmas or noble one. If it is in negativity, then it


may well be an animal, hungry ghost, demon or hell

being.

In this way, the mind moves up and down in accordance

with actions done as a human. When it dwelled in other

realms it does not create many merits or demerits

because other realms are places where we receive the

results of our merits and demerits. When falling into hell

it is just like being caught and imprisoned in a jail or

cage and as such it will not be able to create more

demerits. It will remain thus in prison until the end of the

jail term or punishment. Once the punishment is

completed it will be reborn as a human again. This

human existence is what creates merits and also

demerits. It is the causal realm, a realm that concocts

the causes to arise. As to other realms, they are places

that we receive the results. For those making many

merits, on dying, will receive the result of merits as

heavenly angels, brahmas or noble ones (āriyas).

Conversely, people making demerits will become

animals, demons, hungry ghost or ended up in hell


based on the gravity of their demerits or merits done

before.

The mind just moves up and down endlessly till

acquiring merits to a level that it will not regress. That is

having merits at the level of +70 and above, it will never

regress. There will be fewer future rebirths. An example

is at level +70, we will at most return as a human 7

times and will subsequently attain enlightenment as

Arahant. If we do not return as a human, we can also

proceed to practice to create merits further (at higher

realms). Because those already have merits at +70 can

do without a physical body. They can continue to

practise at the realms of heavens and brahmas world

until finally reaching the level of Arahant. At the stage of

Arahant, that is the level of Nibbāna, +100, it will never

be dragged down again. The mind will then dwell at

+100 forever, without it coming to an end. This is the

mind of the Buddhas and all the Arahants. With regard

to this some may question whether such minds can

communicate with others. The answer is yes,

communication is possible. Take Luangpu Mun, when


he enters samādhi, his mind enters the supramudane

world. His mind closes off the door to the world of

elements and shuts off the eyes, ears, nose, tongue and

body, then proceeds into the supramundane world to

know the cause and effect of whatever is in that world.

Those in the supramundane world, if they have any

relation or issues to relate, they can communicate as

well. For instance the mind of the Buddha can

communicate with his mother who passed away 7 days

after giving birth to him. Having died, her mind was in

positivity and was reborn as a heavenly angel. For after

the Buddha’s enlightenment, he could use his brilliant

Buddha’s mind to seek out his mother. As

communication is possible, he could also teach her until

she attained to the level of Sotāpanna (stream enterer,

1st stage of enlightenment). At Sotāpanna level,

Buddha’s mother can practise on her own without a

teacher. A Sotāpanna is like one who has a map which

will enable one to walk the path until reaching

enlightenment by oneself. Those who had entered the

stream leading to Nibbāna are called Sotāpanna.

Comparing this to driving, it is like already crossing into


the highway. Since it is already on the highway, it will

eventually reach the destination by itself. This highway

has neither splits nor side roads but has road signs

along all the way pointing out how to get to the

destination.

This is the direct communication between minds.

However the mind has to be in the level of samādhi

which is in a state of calm. Those who can and are able

to enter into samādhi and have accumulated merits of

this special knowledge will be able to communicate with

all kinds of spiritual beings. Luangpu Mun had

mentioned that Buddhas and Arahants came to present

Dhamma (the Truth) to him frequently. Even the current

Buddha (Gotama) had heavenly angels coming to listen

to his Dhamma teaching every night. Buddha taught his

relatives and laypeople in the afternoon, monks and

novices in the evening and heavenly angels late in the

night. (Even) Luangpu Mun had heavenly angels coming

to listen to his Dhamma talks frequently in the same

manner as well. But this has to be done only when

Luangpu Mun has entered into samādhi. This is similar


to us communicating through the internet nowadays. To

do so, we have to first log on into the internet, for

communication to be possible. Right now we cannot

communicate. We need to switch on the equipment, be

online, in order for communication with other equipment

to be possible.

Those who have brilliant powerful minds are able to

read the mental responses of others. It is just like,

presently we are seated and thinking, he will be able to

receive and know what we are thinking about. Our

mental responses are just like radio frequencies or

waves. Whoever holds the receiver will be able to detect

the mental waves of our thinking, knowing what we are

presently thinking. At times, the heavenly angels can

receive and know our thinking (mental contents) and

they may seek out the items for us. That is if we have

merits and had been a benefactor to the heavenly

angels before, had close bonding before (in the past),

then the heavenly angels will make14 it happen. If the

angels cannot find it by themselves but they can enter

into the dream of another person and to suggest to the


dreamer to acquire it for so and so, to look for so and so

because so and so is restless. The dreamer on waking

up in the morning has a strong urge15 to quickly look for

so and so. Having found him in a restless state, he can

help him immediately. This is called divine and

supernatural. These matters appear to be deep and

amazing to those who don’t study and practise. But to

those who had studied and practiced, they will not feel

that it is deep or amazing.

This is mentioned here for your understanding that

knowledge such as these are not significant when

compared to building up merits for it to reach up to the

level of (+)100. Such knowledge and matters are not

able to cause merits to increase or decrease or demerits

to arise. For merits and demerits to arise, it is dependent

on the action of our body, speech and mind. However,

knowledge and matters such as these are special

experiential knowledge and understanding including

some who are able to know past lives and screen

previous existences. What were we in the previous life

or the life before that, and in this way trace one after


another continuously. This is because mind has the

power and ability to dig and sort out memories that were

buried in the mind. But even then, this ability to recall its

past lives will not cause the mind to have more merits. It

is not possible to become an Arahant from using past

life recollection ability, not even a Sotāpanna or other

noble attainments. Neither it is possible from using the

mind reading ability (of others). These (abilities) are but

just means to an end. That’s all. For instance, contact

the Buddhas and Arahants to receive the Dhamma

teaching from both the Buddhas and Arahants. They

can help us by teaching and pointing out the techniques

to us, how we can train our minds to reach up to

Nibbāna. However, these contacts with the Buddhas

and Arahants will not lead us to Nibbāna automatically.

We still ought to put into practice the teachings of the

Buddha and Arahant as well. That is we ought to

practise generosity, maintain our virtue, develop our

calm and insight meditation as (mentioned) before.

Therefore, whether we meet the Buddha or not is not

significant. What is important is for us to know how


much we put into practice. It’s just so. Once we know

this, whether we meet up with them or not is no longer a

problem or issue. But if we do not know and can meet

them, then that will be beneficial and truly helpful. Such

as when the Buddhist religion no longer exists in this

world, then for us to enter into samādhi to have the

Buddhas and Arahants teach us would be a blessing

indeed. Then we will be the only ones taught by the

Buddhas and Arahants in the world because during that

period there will not be anyone who will be able to

teach. Just like the latest Buddha, he did not have

anyone to teach him, even though he was able to enter

into samādhi, there wasn’t anyone that came by to teach

and pointed it out to him. Alternatively, it could be that,

he chose not to send his mind out to know external

phenomena. That’s why no one came to teach him. It is

like we switch off our hand phone, whatever the

message that others send, it would not be able to reach

us. We have to switch the phone on.

When we enter into samādhi, there are 2 possible

options. We can choose to open up our mental


frequencies to receive the mental frequencies of others

or to switch off our frequencies from receiving the

frequencies of others. In order for us to enter (into

samādhi) for the sake of full and complete calm, we

have to close off and not acknowledge anything at all.

This is because we have to build up the mind’s strength,

to build up the basic foundation of mind. This has to be

samādhi that do not go out to know all kinds of

phenomena or issues. If it is the samādhi that goes out

to know all kinds of phenomena or issues, then the mind

will receive these information and knowledge and

(weakening it) thus it will lack the strength and power of

equanimity which is necessary to fight against all kinds

of desires, that are the source and causes which leads

us into committing demerits, that are source and causes

which leads us into this round of perpetual rebirth and

death.

Those who want to reach Nibbāna have to destroy

desire so the mind can be empty of it completely. To be

able to cause desire to be utterly gone, we ought to

have samādhi that closes its door, that is not receiving


any phenomena or issues whatsoever. Not going on

tour to hell, not going on tour to heaven, not contacting

the heavenly angels but instead (choose to) stay within

samādhi that is merely just aware55 (just knows) which is

also equanimity without any thinking or imagination,

without receiving and knowing all kinds of phenomena

and issues. Samādhi such as these, is samādhi that

should hence forth go hand in hand with the mind for it

to proceed into the level of wisdom, which is the level of

vipassanā (insight), to be able to fight against desire, to

destroy desire of all kinds for it to be completely gone. If

we have samādhi that opens up to receive and know all

sorts of phenomena, our mind will not have enough

strength. When we come out of such samādhi, we will

be too weak (not calm and clear enough) to fight against

desire.

This is similar to a person sleeping. If a person dreams

in his sleep, he will not be refreshed and strong when he

is awake. However for a person who sleeps deeply

without dreaming, when he is awaken, he will be

refreshed and has the power to tackle all the business


and issues that come his way. For those who need to

build up the foundation of the mind, build up the power

of the mind, when they enter into samādhi, they should

enter into the samādhi that does not acknowledge all

kinds of phenomena or issues. For if we are to

acknowledge all kinds of phenomena then it would not

be of any benefits for the development of wisdom.

Coming out of samādhi like that we will not have the

power to investigate into the Four noble truth, no power

to investigate into anicca (impermanence), dukkha

(stress-discontent) and anattā (not self). If we have not

seen anicca, dukkha and anattā then we will not be able

to stop desire. Therefore, for those who are not yet free

from dukkha (saṁsāra), they should be careful and

circumspect. Do not be attached to samādhi that is open

to all kinds of phenomena and knowledge that is more

than necessary. We may perhaps only be opened to

such knowledge sometimes, as a predetermined

schedule, say once a week. This is because if we were

to receive such knowledge every day, it will be a waste

of time. We will not have the power to be able to

practise to the highest level which is vipassanā (insight).


These are matters concerning the mind that is

deathless. The Mind of all of us right now is still dwelling

in supramundane world. It’s the same for everyone.

When this body expire, merits and demerits will enter

into the balance sheet, fight over the mind for it to go

above or below. If merits have more strength, it will pull

us up to become heavenly angels, brahmas or noble

(enlightened) ones. If demerits have more strength, it

will drag us down to become animals, demons, hungry

ghosts or hell beings. Thus going in this way to receive

the consequences of our merits or demerits until either

one of these is finished or if both merits and demerits

are equally balanced, then we will return and be born as

humans, building up merits and demerits all over again.

If we are reborn in the era where the Buddhist religion is

still in existence, then there will be people who will

remind and teach us to make merits and not to create

demerits. For instance, the teachings of all Buddhas

point out to us to make merits, give up demerits and

stop desire. If we believe the teachings, we will then


practise accordingly and will be able to build up our

mind positively until even reaching +100. Once it

reached +100, there is no need to return and be reborn

again. There is no need to return to this round of

perpetual birth and death. Already at +70, there is no

need to return to human birth again. For future birth will

be in heavens or brahma realms and ultimately

becoming Arahant.

If there is no Buddhist religion, then there will not be

anyone to teach people to make merits and stop desire.

People will then continue to make demerits and not

make merits. People will act according to desire, just like

those who neither believe in the religion nor come to the

temple. People who do not come to the temple will

mostly dislike making merits and instead like to make

demerits and delight in actions that follow the

commands of all sorts of desires. Having committed

demerits by following desires of all sorts, on dying, the

mind will become negative and will have to be reborn as

animals, hungry ghosts, demons or fall into hell.


Therefore, this life of ours is considered to be very

special because we have people coming frequently to

remind us to make merits, to give up demerits and stop

desire. If we are able to do that, then when we die our

mind will very likely be positive rather than negative.

This is a certainty, whether it is more or less will

depends on how much we make merits, give up

demerits and stop desire completely, that is full

100 marks, then mind will be positively 100 reaching up

to Nibbāna. These are matter concerning the mind of all

of us and it is within our abilities and responsibilities, as

to whether we are interested to build up positivity or

negativity for our mind. All of which is dependent upon

three aspects of our own actions. That is to make

merits, give up demerits and stop all kinds of desire. If

we can do that till reaching the full +100, N Nibbāna will

then be the result that comes after that. If we are not

able to do it, hell will be the resultant consequent. There

is absolutely no one who can deliver us to Nibbāna or

hell. It all lies with ourselves whether we are able to do

merits, give up demerits and stop desire. That’s all to it.


May you take up this teaching regarding the mind, that

is deathless, that dwells in the supramundane world, to

investigate and practise for the highest bliss and

happiness.

It is a reasonable time to stop this presentation. I ask to

stop now.

End of Desana


Questions & Answers

Tan Ajahn : Anyone wish to ask questions on

whichever area that is unclear to you?

Question M1 : Luang por (venerable father), is selling

weapon demeritorious?

Tan Ajahn : Not demeritorious but only that it promotes

others to commit demerits.

Question M1 : What about animal traps?

Tan Ajahn : Yes, all of that is not the right livelihood. It

is best not to do it. We are Buddhists and it is not proper

for us to promote others to commit demerits and bad

kammas. They may turn around on us. After selling it to

them, they may be dissatisfied with it and return with the

weapon to shoot us down in anger.

Question M1 : What about knives and tools sold in the

shop?


Tan Ajahn : If the items are not used to kill others, then

there shouldn’t be any problem. But if he used it to kill,

we will not be able to help or prevent it. This is because

to kill a person, a rock can also do the job.

Question M1 : Is selling animals like cows

demeritorious?

Tan Ajahn : Not demeritorious but only wrong

livelihood. That’s all. It is not right livelihood just bad

livelihood. For it to be demeritorious, there has to be

killing of animals, stealing, sexual misconduct, lying and

cheating. These are called demerits.

Question M1 : Is selling of animal meat such as cow,

chicken, fish demeritorious?

Tan Ajahn : If it is not killed by us, then it is not a

demerit. But if we instruct him to kill, then that is a

demerit. For instance, giving order to the stall selling

(live) chicken, that we want three (live) chickens


(slaughtered) tomorrow. We sell chicken rice and to

place order in advance for the chickens is a demerit.

However, if instead we choose to go to the (super)

market and buy the meat there (already slaughtered

beforehand), like this, it is not a demerit. Demerit arises

from instructing or doing it ourselves.

Question M1 : Doesn’t this show that it is improper to

sell weapons, tools, cows and meats in the shop?

Tan Ajahn : Some items are not weapons meant for

killing people. Those can be sold, if it can be used to

bring benefits, then you can sell it…….. (speaking to

other audience leaving) make merits continuously so

that your mind is attached to positivity and do not

commit demerits so as not to fall into negativity.

Question MC : Today, we have 2-3 questions (from Tan

Ajahn Suchart’s Facebook page).

Tan Ajahn : Ok, proceed.


Question MC : We have a question from Khun (Mr)

Deng. If one has thoughts that are demeritorious, is

there a core or multiple techniques to restrain or turn it

around into meritorious.

Tan Ajahn : Well, see it as disgusting and revolting16.

Once we see it, we will stop doing it. However, if we do

not as yet see it as disgusting and revolting, then we will

not be able to stop it. For example, with the thought of

killing another person, we reflect that we will be put into

jail or perhaps be killed by him instead. If fear arises and

with the thought of punishment16 that follows, we will be

afraid and not do it. Stopping will then be possible.

Question MC : Next question comes from Khun (Mr)

Tim. Saññā (memory), sankhāra (thinking and

imagination), viññāṇa (sense consciousness) and

vedanā (feelings), will these only exist when we are

alive or will it not?

Tan Ajahn : As long as mind is there, these also exist.

As was presented in the Dhamma talk earlier on,


vedanā, saññā, sankhāra and Viññāṇa are properties of

the mind (Citta), and arise out of the mind. If mind

exists, these also exist. For the Buddha to communicate

with us, he has to use saññā (memory) and sankhāra, to

contact us, that is using thinking and imagination.

Therefore, if mind exists, vedanā, saññā, sankhāra,

viññāṇa also exist. The only difference is whether it is in

operation or not. That’s all. For instance, when we enter

into samādhi, it will stop operation temporarily. Just like

a car, it has accessories like air-conditioning, radio etc.

It is dependent on whether or not we use it for it to arise

(to be in operation). If the driver stops driving and shuts

down the electronics and engine, then everything will

shut down temporarily. When the driver returns to

driving again, then the engine will start operating. The

air-conditioning and radio will also be operating as well.

It all depends on the driver or the mind (citta) whether to

use it or not. We think that we can solve the problems

but there is no end to the problems that can be solved. It

is just a question of whether to do it or not. If we were to

sit and enter into samādhi and be still without thinking

and imagining, then saññā (memory) and sankhāra


(imagination and thinking) will also stop working. Once

we come out of samādhi, we will gradually start thinking

and imagining, saññā, sankhāra, viññāṇa and vedanā

will also be working anew.

Question MC : Next question from Khun Anchalar. Why

is it that after sitting in meditation for one hour, staying

with the breath and (repeating the mantra) (parikamma)

“Buddho” all the time with mindfulness of the feeling that

arises, there was no symptom of “woop” (a sudden

change of awareness into stillness) as taught by Phra

Ajahn. Coming out of this meditation, I felt a little tired17

(exhausted) and mentally drained18. Is it because of my

bad health that resulted in the symptom of tiredness?

Tan Ajahn : When we do not experience the calmness

and peace in sitting meditation, we will feel tired after

coming out of it. This is because there is a battle

between Dhamma (Truth) and kilesas (defilement) that

leave us feeling drained. However if our mind is calm

after sitting due to Dhamma gaining victory, then

tiredness will disappear. For a mind immured with


calmness, it has strength and will not feel tired. There

are times after meditation practice, we may come out of

it feeling sore and fatigue all over the body because of

not having calmness. This comes from the battle with

dukkha vedanā (stress and painful feeling) that arises

out of the battle between Dhamma and kilesa.

Whenever Dhamma has more strength, it means sati

(mindfulness) has more strength to stop the volitions of

kilesa (defilement, hate delusion, greed), that is stopping

desire of wanting. When desire stops and accepts

defeat, then everything will drop into calmness and

stillness without any rebellion against (conflict with) one

another. Thus, not much strength is being used. Coming

out of such meditation, we will not feel any sore or

fatigue anywhere, even though we continue sitting

longer. This does not apply when we are not calm. All

lies with whether mind (citta) is calm or not. If mind is

calm already, then there will not be any feelings of

strain, fatigue, tiredness instead we will be greatly

rejuvenated20. On the other hand, if we do not gain calm

during sitting meditation, fighting back and forth (to and

fro) enduring strain and pain, we will feel drained after


coming out of the sitting. This is just like a tug of war. If

both sides are pulling with equal strength and are

unrelenting, then neither sides will be victorious nor be

defeated. Both sides will be thoroughly worn out.

However, if one (Dhamma) side is victorious, then there

will be stillness and lightness instantly. The rope that

both sides pull will not be taut if either side lets go. The

same goes with the mind. If kilesa is willing to be

defeated, then tension from stress will goes away.

Stress and discontentment (dukkha) within the mind will

disappear away completely. The mind will be cool,

comfortable and light as if it is floating in the clouds.

There is only lightness and comfort. No matter how long

we sit, feelings of strain or pain do not arise. This is the

result that comes with the mind in calmness, without

which we will feel tired coming out of meditation. For the

battle against one another (Dhamma and kilesa) had not

arrived at the point of defeat or victory. Understand?

Anymore?

Question MC : No more.


Tan Ajahn : Whoever has any questions may post it on

the internet – Facebook. But you will need to be patient

and wait for the answer. The person who will ask on

your behalf will key in the answer to Facebook. This is

suitable for people who stay far away and are not able

to come alone. If the questions come through the email,

there may not be time to answer. For a written reply

takes up too much time. It is not as easy as speaking

which only takes up a few moments. One minutes of

spoken answer will take up to 5 minutes to write. In

addition, what is bad about written reply is that if the

reply is not clear, then one needs to question further.

Going back and forth in this way, it may take longer and

become difficult. Best way to ask question is for you to

come here. However, you may instead try to solve the

problem by first thinking it out first rather than asking

others endlessly whenever problems arise.

We have mindfulness and wisdom just like others, so

why not use it. Try using our mindfulness and wisdom

first till we come to a dead end, then wait for the time

and opportunity to ask others. Do not jump unthinkingly


into asking others whenever we run into problems.

Instead, just try using our own mindfulness and wisdom

to investigate and see how it turns out. The more we

use wisdom, the cleverer and capable it becomes. If we

keep on asking others, then ignorance will continuously

and increasingly be even more. Wisdom will not arise

within us because we do not make use of it. Therefore,

unless it is truly necessary, do not ask anyone. If we can

ask, then we should also be able to answer it in return.

The question comes from us and the answer (should)

also lies in our mind. For all questions, be it about

meditation practice and our life, I can say that all

problems arise out of our desires. Discontentment and

unhappiness arise out of our mind only. If we want to

extinguish our discontentment and unhappiness, then

stop our own desire. Ask ourselves, right now what am I

discontented with; not contented with husband; not

contented with wife. Isn’t it because of wanting him and

her to be like this or that till we do not have ease and

happiness in our mind? If we want mental ease and

happiness then let it go. Do not want him or her to be

like this or that. Whatever he or she is, let it go as his or


her problems. We shall neither be stressed-

discontented nor have any problem with him or her. This

is the heart of solving problem 100%, all of which arises

from our very own mind, arises from our very own

desires. For once desire arises, the mind is immediately

discontented (unhappy), irritated and agitated. If we can

stop desire from arising, mental irritation, agitation and

unhappiness will disappear. The fact is, we should see

anicca (impermanence), dukkha (stress-discontent) and

anattā (not self, not a permanent entity). We should see

that our wife or husband as ownerless, anattā, and we

cannot instruct him or her because they do not belong to

us. We may sometimes be able to get him or her to do

our bidding21, to do this or that but that is not always

possible. Sometimes, he or she will do it, sometimes

not. If we really want ease and comfort of mind, then we

should accept others’ wishes. If he or she does not do

what we ordered then let the matter rest there and then.

If we choose not to give out our command and wishes,

that will be much better. Whatever we want to do, we

just do it by ourselves. Delight with whatever that is

available and born to us. We can thus be confident that


there will not be any problems. He or she may smile to

us, scold us, and be displeased22 with us or whatever it

may be. Just let him or her go as a matter concerning

him or herself. All problems in most cases arise out of

our own desires. To elaborate, if we want to stop and

resolve the problem, we should see that he or she is

anattā (not self, not a permanent entity), is anicca

(impermanent), is dukkha (stress-discontent). If we do

not bother him or her, we will have mental ease and

comfort and will not be distressed and frustrated by her.

As such, whatever problems come our way, try using

our wisdom to see and think it out to solve the problem.

We are the one that cause the problem to arise, so why

should we not be able to resolve the problem ourselves.

By ourselves, we create it so why not solve it ourselves.

Problems are born out of our own desire. The method to

solve the problem is just to stop our own desires. This is

just so. Problems will then be gone completely. It is this,

that the Buddha became enlightened to which is called

the Four Noble Truths. Dukkha (discontentment) in the

mind is just this problem, a discomforted and unhappy

mind. Buddha proclaimed that it is born out of 3 types of


desire, kamma taṇhā; craving for visual objects, sounds,

aromas, flavors, and sex. Bhava taṇhā is craving to

have and to become, desire for it to be like this or like

that. Vibhava taṇhā is desire not to have and not to

become. Not wanting it to be like this and wanting it to

be like that. For it is like this but wanting it to be

something else and not to be like this. This is called

vibhava taṇhā. If we have desires like this within our

mind, discontentment and stress will arise. Such as not

wanting to grow old, not wanting to be in pain and not

wanting to die. These are all vibhava taṇhā. However, if

we accept the truth that we ought to have pain, old age

and death, and it cannot be prevented, it will stop this

desire and thus we will not be troubled by pain, old age

and death. We should see anicca, dukkha and anattā

especially anattā. We should see that we can neither

prohibit him (husband) or her (wife) nor command him or

her. Commanding the body not to age, feel pain or die is

not possible. If we do not want to grow old, feel pain or

die, then refrain from wanting to born. That’s it. For us

not to be born, we should stop desiring because it is

desire that propels us to birth. If we still have desires for


sex or visual objects, sounds, aromas, flavors and tactile

sensations, then when we do not have eyes, ears, nose,

tongue, and body, we will then seek out for new eyes,

ears, nose, tongue and body as replacements.

Nowadays, people who are blind can replace it with

another, so as to be able to see. If people have no

desire, then just let it be. It is not necessary to have a

replacement, no need to see as well. For if we have

desires and are blind, then if there are artificial23 eyes or

eyes donated by others, we will want it implanted

immediately. If there isn’t any to be found, then once this

body passes away, we will seek out a new body again

and return to be born once more. Instead, if we were (to

choose) to wait, accept and live through the

consequences of our merits and demerits until it is used

up, then when our mind is at a higher level, we will

return as a human afresh. If we had dwelled in

negativity, we will first have to exhaust the negativity

(punishments). If we had dwelled in positivity, we will

first have to receive the merits (rewards) and only after

that can we return to birth again. If there is no more

desire, then there is no need to return to a new birth. If


there is no birth then there is no pain, old age and

death. No need to have problems of all kinds that all of

us experience. We have problems of all kinds because

we have a body. If there is no body, then there is no

problem such as old age, pain and death and separation

from one another24. Buddha had taught that there is no

suffering and discontentment (dukkha) for one who has

no birth. Whosoever has within himself the desire for

birth will still has the potentiality for suffering (dukkha). If

we do not want suffering (dukkha), then we should do

according to the teaching of the Buddha. Make merits,

give up demerits and stop desires successfully. If we

can do that, then we will not be in the round of perpetual

rebirth and death forever.

Question M2 : Should a Sotāpanna (stream enterer, 1st

stage of sainthood) enter into mental calm and relief

(samādhi) and investigate just like other level of noble

ones?

Tan Ajahn : Well, desire has 10 factors25 altogether

(i.e. desire from delusion). For a Sotāpanna, he is able


to stop 3 factors of the delusion that causes desire. That

is sakkāya–diṭṭhi, delusion which sees that the 5

khandhas, body, feeling, memory, thinking and

imaginations and sense consciousness as I, belonging

to me. In truth, it is not. The body is a puppet that we

acquire through our father and mother. Vedanā (feeling),

saññā (memory), sankhāra (thinking and imaginations)

and viññāṇa (sense consciousness) are conditions of

mind that arises and ceases in line with conditions and

supporting factors. If there are causes that create it,

then it will arise. If there are causes that condition it to

stop, it will stop. For it is not us or belonging to us. If we

can give up Sakkaya-diṭṭhi, then we can be Sotāpanna,

for we will be able to cease our desire of not wanting old

age, pain and death. We will be able to see that we

cannot wish the body to be otherwise. Wishing it not to

be old, feel pain or die is not possible. A Sotāpanna will

thus accept old age, pain and death and as such will not

be afraid of pain and death. Not fearing pain and death,

he or she will not create demerits, will not involve with

any ritual to repel bad luck so as to safeguard their life

or disperse away all pain and illness. When we are


about to die or are in pain and sickness, we tend to

make merits to repel difficulties. It is all too troublesome

to be making merits with 9 or 10 temples so as to avert

death, sickness and pain. But making merits such as

these are all futile. If we have to die while working, we

will still die. If we have to fall sick and be in pain, we will

still have to experience sickness and pain.

Question M2 : An Anāgāmī (non-returner, 3rd stage of

sainthood) has to contemplate the body all the time but

for a Sotāpanna (stream enterer, 1st stage of sainthood),

does he need to do the same everyday as well.

Tan Ajahn : Yes, the body as well but there is a

difference. A Sotāpanna will contemplate based on

aging, pain and death as something natural.

Contemplate that it is just a body, not us or belonging to

us, similar to the bodies of other people. We need not

be too troubled by whether it becomes old, feel pain or

die. It is not a matter that concerns us. We are mind,

that which sense and know impartially (without

attachment).


Question M2 : Then if we are to contemplate like this

continuously everyday……

Tan Ajahn : Ought to be able to let the body go first.

Once we are willing to let the body go, we should try

staying alone in the forest, staying in places that put us

in situation bordering life and death26. Coming into

contact with snake or tiger, will our mind still be stable

and calm? If our mind let it (body) go, then our mind will

be stable and calm. But if it is tense and panicky, then it

shows that our mind has not yet let go of it (body). For if

we can let go of the body, then there will not be any

doubt on the truth of the Buddha, Dhamma and Sangha.

It is the teachings of the Buddha that we use to

extinguish the kilesas which enable us to become

Sotāpanna. This teaching is thus real and as such there

will no longer be any doubt about Buddha, Dhamma and

Sangha. Furthermore, we will not participate in any ritual

to repel any bad luck so as to extend our life or make

merits when we fall into sickness and pain. These are

just a waste of time, for a Sotāpanna is willing to accept


old age, pain and death. Even after conducting rituals

and making merits we will still have to be old, in pain

and die. Doing so is just a total waste of time. As such,

we will not have anything to do with any rituals and this

is called Sīlabbata–parāmāsa. We are not attached to

any rituals or superstitions because all these activities

cannot prevent difficulties or extend our life. It is just not

possible.

Question M2 : Would like Ajahn to clarify every aspect

of lay precepts number 3 (abstain from sexual

misconduct) in all details such as should we only have

(sexual) relationship after marriage or does engaging in

sexual services break this precept.

Tan Ajahn : Misconduct here refers to generally held

views or customs27. As they say so, so shall it be. There

are people who have 4 wives and yet do not go against

their social custom. Do you understand? In society

which uphold only 1 wife then having 2 wives will be

conventionally and socially wrong.


Question M2 : What about society in Thailand after

reaching 18 years of age we are considered legally free

from parental supervision. Is it acceptable or not (for

sexual engagement from the perspective of the 3rd

precepts)?

Tan Ajahn : Well, it depends on the social norms. This

(precept) enables us to live trouble free in a society

where all sorts28 of views and opinions prevail. Old

social custom requires us to seek parental arrangement

and approval before marriage. If we seek marriage by

ourselves then that is breaking the social norms. Isn’t it?

It is all dependent on where we are in, the society we

are in. People in the olden days would discuss and

make arrangements beforehand to set up the marriage

ritual. Compare this to the society nowadays, needs no

approval or anything, just marry anyone that we fancy.

The main thing to note is to stay together and to be

sincere with one another. If we are insincere, we may

die (may be killed due to jealousy). Do you understand?


Question M2 : Then how to apply the standard29 of the

Buddha?

Tan Ajahn : Buddha puts it in the middle way

depending on the situation, cause and conditions of

each society. Whatever he social norm is, we will have

to act accordingly. For the Buddha teaches us to

understand social norm. We who are living in a society

should know the customs and what is proper. If we want

to live in that society, we will need to act according to its

social codes and norms.

Question M2 : These days it is widely held that “eating

fruits only after it is ripe” (sexual relationship after

marriage) is too rigid and strict.

Tan Ajahn : This shows that the social norms and

customs of the people have gone down. Desires have

gone up greatly. Humbleness and restraint have gone

down. We are impatient to wait for the fruits to ripen, so

we eat it plain and unripe. Instead of eating sticky rice


with sweet mangoes, we eat sticky rice but with plain

mangoes.

Question M2 : What about singles using sexual

services. Do they break the 3rd precepts, abstaining

from sexual misconduct?

Tan Ajahn : What do you think?

Question M2 : Well, if I do not force or restrain the other

partner, and if both are agreeable (mutual consent), I

think, I do not break the 3rd precept.

Tan Ajahn : If you say it is not wrong then it is not

wrong (pertaining to) for you.

Question M2 : What does Tan Ajahn think (opinion)?

For a Sotāpanna should be pure with regards to this

precept completely in every detail, so at times

contemplating on this, I am not able to reconcile and

figure a way out, for me living as a lay person……


Tan Ajahn : We will not be different from the animals for

using such services. Do you understand? A dog will just

go after whatever it fancies without any concerns of

ownership. If we wish to be like a dog, we can use

sexual services, just call and make appointment. But if

we wish to be a human, there will be marriage, staying

together as a couple in a pair. This is the way of

humans. If we wish to be animals, then just go to the bar

or pub, pay and pickup anyone and go to the hotel. This

is similar to dogs in heat. Have you ever seen it? Dogs

in heat are many. Whoever it fancies, the stronger ones

will compete and fight to “eat” (copulate, sexual

intercourse) it. Weaker dogs can only follow and stand

looking longingly with saliva drooping.

Question F1 : Tan Ajahn, I have a question? Some

people say that there is no need to make merits, just

proceed straight to practise meditation. But there is a

monk who said that we should first practise making

merits by giving up possessions before we can

eventually let go of the body.


Tan Ajahn : By making merits you mean do charity,

make dāna (donation), giving up possessions, isn’t it?

Making merits have several stages, maintaining our

precepts is merit, practising meditation is also merit,

giving is also merit, which aspects of merit are you

referring to?

Question F1 : Making merits here, he is referring to

giving (dāna). First giving, then once we can give up

possessions, we will then be able to let go of the body.

Tan Ajahn : Yes, if something which is easy and we

cannot even give it up, then how can we give up

something that is difficult? Do you love your body more

than your money and possessions or money and

possessions more than your body?

Question F1 : How do you know until which step to give

up?

Tan Ajahn : Well, take the example of the Buddha, he

left his palace. You can also leave your home and stay


in the temple. That’s all there is to it. This shows that

you have truly gave up (renounce), you are totally broke

with only enough money for food and requisites to

support your daily existence. Doing this is giving up and

making merits truly. What you are doing now (as a

layperson) is just the initial practise, a little here and

there. With bt100, you give up bt10 first, keeping bt90.

But truly to do it sincerely, you should give away bt100.

Do you understand? Till coming to practise meditation,

then we will gain good result. Maintaining the precepts

will be easy and unblemished (pure). This is because

once we do not need assets and possessions; we need

not make merits (dāna, charity). People create demerits

because of wanting to have assets and possessions.

Question F2 : Ajahn, may I ask a question related to

meditation. When I sit in meditation, sometimes there

arises certain experience. While doing the parikamma

(mantra) “Buddho” continuously, unexpectedly “woop”

everything disappear away even though I was not

sleepy. It was only after 30 minutes later that I regain

back self-awareness. Repeating “Buddho” the second


time…”woop” everything disappeared again. Then self-

awareness return back.

Tan Ajahn : By disappearing, what was it like? During

disappearing do you have self-awareness?

Question F3 : No self-awareness.

Tan Ajahn : No self-awareness; that is falling asleep.

Question F3 : Oh! But I was not sleepy.

Tan Ajahn : Well, not sleepy is because you are already

asleep, that is why you are not sleepy……No need to be

sleepy, for at times when the mind has nothing to do, it

just falls asleep easily. If the mind had entered into

calm, there should be self-awareness all the time. Just

like we are talking right now….. Know that right now, our

mind is not thinking, concocting and imagining. We are

cool and relaxed with happiness. In this way, it is called

calm and bliss. Otherwise, if it “woop” then it will be just


like that (sleeping). This shows that you had gone

beyond calmness and (ended up) falling asleep.

Question F3 : But if I am just unaware of myself….

Tan Ajahn : That is falling asleep definitely.

Question F3 : Again there are times during sitting

meditation, I see white light which are narrow and wide.

Tan Ajahn : These can arise, just do not pay attention

but return back and continue with your meditation

subject. Phenomena such as these can arise during the

phase when the mind is entering calm such as feelings

of ecstasy, having tears flowing, and brilliant spot of light

showing up. For phenomena like these, we should not

take any interest, we should just continue with our

meditation “Buddho”. Keep going with it, till the mind

enter into appanā (non-dual wholly unified mental state),

into calm and peace where thinking and imagining, color

light or whatever there is, is totally gone leaving only

ekaggatāarom (oneness). We are the knower; just that


which knows. Only in this way, can you truly call it calm.

However, if we were to take interest in light, colour,

images (nimitta) and all sort of issues, then it shows that

we have lost the way. We have stopped meditating; we

have gone on tour. In meditation, we do not need to see

hell, heaven, see spiritual beings. There is no need for

supernatural or miracle30. We only need calmness and

stillness. For calmness and stillness can be the

supporting means to kill off and fight against kilesas. By

itself, it may not kill it but instead weaken the kilesas, so

as to enable us to use wisdom to teach the mind to stop

and kill it again. Therefore, while sitting in meditation, do

not take interest in whatever arises or seen. It is not

important. These are results that may arise. Some may

see it others may not. It is not the same for everyone.

The only experience common to all is when the mind

enters calmness. It will then be still, it will be fulfilled

(contented), cool and relaxed, will be in equanimity, just

that which knows. If we stay in this state, just let it be till

it comes out of its own accord. Do not want to use it to

do work and think in the path of wisdom. For sitting is for

the sake of achieving bodily and mental calmness, by


using it immediately the mind will not be sufficiently

rejuvenated (regain strength), has yet to charge up like

the battery. Having stillness is like charging battery, it

builds up coolness, builds up contentment for the mind.

With greater coolness and contentment, the mind will

have greater strength to fight against desire (craving).

Coming out of samādhi, we will gradually be agitated

(mental calm weakened) and thinking of wanting this or

that but if our mindfulness can keep up with the

occurrence and by using wisdom to teach, do not want

it, otherwise we will suffer (dukkha). There is no ending

to this continuous “wanting”, wanting this once will

subsequently be followed by endless wanting as well.

Then by teaching ourselves in this way, wanting will

then stop.

Question F3 : Phra Ajahn, I truly want to practise the

path whenever I have the free time, I will sit in

meditation. Right now, I am still working. After work, I

will return to my practice. Going in this way regularly, I

am able to get the result mentioned before.


Tan Ajahn : Good. Before one can get the result of

samādhi, we should first develop sati all through the

day, for it is this mindfulness that will cause samādhi to

arise. If we were to choose only to develop mindfulness

during sitting meditation only, then it will not be enough.

Strength will not be enough. We should develop

mindfulness as an inherent part of our daily life. Once

woken up, we should restrain our thinking. Do not think

of this or that which are not necessary. Stay with

“Buddho” or stay with guarding and watching over our

body in whatever it is doing.

Question F3 : Sometimes, “Buddho” slip off and I am

aware that thinking arises, but I stop and return back to

“Buddho”, thinking thus stop.

Tan Ajahn : Yes, yes……If thinking does not stop, then

use “Buddho” to stop it. Just keep chanting “Buddho”

(verbally softly or mentally).

Question F3 : Truly “Buddho” is much easier……


Tan Ajahn : Yes, yes. Should stop thinking, let the

mind to stay with the here and now for it to know

equanimity, know what we are presently doing.

However, during working we can use thinking, if it is

necessary. Thinking about the work that we are involved

in, like thinking about the accounting sheet. If we keep

doing “Buddho”, we may not be able to work on the

accounting sheet.

Question F3 : Working like this, we will not be able to

fully meditate and reach up to positive 70 and above….

Tan Ajahn : You can choose to work or.....well should

instead ordain, so that you will have time. Whatever

manner you ordain is acceptable. Ordaining and staying

at home is also acceptable. Take up the 8 precepts, stay

at home alone, give up your job and that is considered

an ordained practitioner. Depending on which temple

but it would be better to stay in a temple if it is peaceful

and quiet. That is better than staying at home but that is

not a certainty nowadays. It is difficult to tell which is

better, your home or the temple. This is because of


many causes and supporting factors. Staying in a

temple with a good meditation teacher would be the

best. The teacher will teach and remind us frequently.

By staying alone we may ended up in the wrong path

and there is no one to turn to when confronted with

obstacles. Good, if you can walk this path. This is the

best and the right decision. Nothing in this world is

better than this, to ordain is the highest goodness, to be

able to meditate fully 100% completely.

Question F3 : (Related her stay with Luang

pu Jit in Hat Yai as a lay follower…..)

Tan Ajahn : (Concluding) Well, this is good, keep on

with your practice. We have to seek out a place for

ourselves (to practice meditation). When there isn’t a

suitable place then practice in your home. If you can

stay alone, it can also leads to peace and calm. Practise

in your home for a start.


Question F3 : Another thing I wish to mention is that

this meditation practice resulted in me being slow during

working.

Tan Ajahn : Slow…..well it is going against the grain31,

just like a ship that hasn’t pulled out its anchor. Charity

(dāna) is like pulling out the anchor. Give up seeking

money and using money, enough is enough. By not

using money, there is no need to look for money. Not

seeking money, we will have time to fully devote to

meditation. If we still have to use money then we will still

have to work for money. Except in cases where we have

accumulated sufficient saving, then there isn’t the

necessity to seek it. We will then have the time to

meditate, to stay in seclusion, to stay alone. For

meditation to be good, we should stay alone, staying in

places far away from sight, sound, smell, taste etc. Well,

there seem to be a number of listeners here planning to

quit their job…

Audience : Ajahn is encouraging us to ordain….

(laughter in the audience…)


Tan Ajahn : Some of them have already ordained,

ordaining as Mei Chee (white robe nun). Through my

acquaintance, there are already three.

Question F4 : As for male, they will ordain as monk …..

Tan Ajahn : Women have a little more difficulties but it

is not outside your ability. There are women who can

gain enlightenment. Khun Mae Kaew, the disciple of

luang pu Mun. Another one is Khao Suan Luang in

Ratchburi. It lies in oneself is one own refuge. (Attāhi

attana nātho) It depends on our own diligence and

interest in correct practice. No one can do it for us. We

have to do it ourselves. We have to build it up.

Ordaining as a monk but not practising meditation is the

same as someone not ordained (at all). That is

popularity through the bad (wrong) way32 which is not

doing meditation. Today, our Sangha has lost its way.

Not going into the forest but delight much in going to

shop and departmental stores33 for the vast majority.

Nowadays, it seems the laypeople pay more interest in


meditation than monks. Monks are more interested in

“Boon-Bung-Sangh-Suat” (merits-funeral-offering-

chanting). Do you know what that is? “Boon” is merit

making. Wherever there is merit making, these people

will go in droves34. “Sangh” is Sangha dāna (offering or

gifts), only activity related to offering and gifts. “Bung” is

Bungsirku (funeral services), once service is over,

envelop stuffed with money is then given. Activities such

as these have only distribution of envelopes stuffed with

money. “Boon-Bung-Sangh-Suat”. Not wanting the path

(magga) and fruitition (Phala) and Nibbāna. But

laypeople are more interested in the practice, to study

and know the path of meditation. Matters such as these

are individual responsibilities. This is not to criticize

anyone. Whoever wishes to do it, go ahead to “Boon-

Bung-Sangh-suat” away as they liked. Whoever delights

in meditation, go ahead as well. This is merely to relate

the situation in reality that is occurring in the activities of

Buddhist religion. Therefore, we should choose and look

to those who are good examples. Those who are bad

examples do not take any interest. If we cannot find

anyone who is still alive as a good example, then it is


better to look up to those exemplary monks who are

already dead. Better to look up to Buddha and those

enlightened disciples. All of them, study their

autobiography, take them as a guide in the path of our

practice. Buddha said that if we cannot find anyone

better or equal to us, smarter or equal to us, then it is

better to stay alone. Do not associate with people more

foolish than us, degrading than us. He will influence35

and drag us down. He will not pull us higher up for sure

because he has no idea what higher up is. But if we

associate with people who are more capable and

smarter than us, then he will pull us higher up.

Kalayanamitta which is having a mentor or an admirable

friend is very important with regards to meditation. If we

lack the wisdom to propel (motivate) ourselves, then we

should have a mentor. The best mentor or friend is

kubar Ajahn (a meditation teacher) who is well versed

with the correct meditation. The practice of meditation is

complex with many details and obstacles (traps)36.

Without the help of a mentor who had gone past it,

almost everyone will be caught in the trap. Those doing

merits (charity) will be stuck in merit making. Those


observing and maintaining their precepts (virtues) will be

stuck and trapped in keeping precepts (virtues). Those

sitting in samādhi (meditation calm only) will be stuck

and trapped in samādhi. In every step of the way, there

are traps for us to get caught and stuck in. We should

be vigilant and circumspect to remind ourselves whether

we are stuck or not. Some people choose to just do

merits (charity, giving) and are not keen to do other

forms of practice. Any news of merit making, they will all

go in droves. Any activities on birthday, funeral, kaṭhina

and temple fundraising, they will all go, unwilling to

bother about keeping the precepts. On the other hand,

those who keep to their precepts are afraid to do

anything at all because of fear of making demerits.

When breathing, they will fear killing the virus during air

intake. When taking medicine, they fear killing the virus.

We should base (our judgement) on cause and effect in

whatever we do. Those who sit in samādhi will be stuck

in samādhi and not coming out to the path of wisdom

because in samādhi there is bliss and happiness. Once

out of Samādhi, the mind will be agitated and disturbed,

we will return back to Samādhi again. When it is time to


use wisdom during the period that mind came out of

samādhi, we do not do so because we are not able to

use it. If we are able to use wisdom, then look at this

desire. It is disturbing because of this desire. Seek out

and face up to this desire right here, release and stop it

successfully, then this disturbance and agitation will

disappear away. This is called using wisdom. At times

however, we may get stuck in using wisdom and be

unwilling to return back to entering samādhi. Doing so,

we may sometimes solve the problem but when we are

unable to do so, we may end up stuck in thinking and

speculating endlessly. If thinking proliferates immensely

and the problem cannot be solved, then it is only proper

to stop. Enter into samādhi first, to charge up the battery

first, to sharpen the knife first for it is blunt. Enter into

samādhi, rest the mind and sharpen the knife. On

coming out of it, review the previous problem again, we

will then be able to solve it. There are many details like

this, lots of it. People who do not practise will not know

and will not understand. We should listen and practise

continuously. For listening only once, we may forget.

Listening to higher teachings that are beyond us, we will


not understand. Listening to teaching at our level, we

may also forget it. As such we should listen frequently.

Listening and practising (Dhamma) goes in tandem,

goes in pair. In the past, staying with kubar Ajahn,

Luangta Mahā Boowa, there was not much business

with the laypeople. He would gather all the monks every

4-5 days for instructions. As he got older, increasingly

with more illness and with laypeople gathering in bigger

numbers, the days between giving instructions (to

monks) fall further apart. From 4-5 days to a week or 10

days at times. When he was not feeling well, it would be

1-2 weeks. Towards the end, it was only seeing that

there was enough recorded Dhamma talks on tape that

he felt some ease of mind. Need not be too concerned

because we (the monks) can rely on listening to the tape

recorder. Nowadays, because we do not stay with kubar

Ajahn, we have to rely on Dhamma through listening to

CD or reading from books. This is better than nothing.

But this is not comparable to listening “live” (fresh and

hot) directly. Whatever problems arise that we gotten

stuck to, we can resolve it there and then (with the

teacher). If there isn’t, we can still do to the best of our


abilities which is better than not doing anything. If we

practised to Sotāpanna at least we do not regress. If we

stop practising then we may regress. Samādhi that we

have achieved before may not be possible again in the

future after we stop. Therefore, we should be careful. Do

not be negligent, thinking that having gained samādhi

once, there is no necessity to continue practising. Once

we stop, it may not be possible to return back again. As

such, we should persevere to maintain whatever we had

attained before and continue into the future by means of

meditation that we had done before. Do not let our

meditation practice regress and go downward. We

should only have more practices to add on continuously.

If increasing our practice is not possible, then at least

we should maintain it. This is just like the accelerator

pedal used in driving the car. If the pedal is depressed

at the same level, then the speed of the car will be as

before. If we were to relax on the pedal, then the car will

slow down. If we want to speed up then depress the

pedal further more. Meditation is the same as stepping

onto the pedal. Meditation is what causes the result to

arise……..


Question M3 : Presently during meditation, I reflected

on the cause and effect of what leads me to anger and

why I reacted so. I also investigated on the resultant

good and bad consequences on myself for doing so

(being angry). For instance, during driving I became

angry after being caught in the traffic jam, I reflected on

it and realized that the bad consequences are more than

the good. I then stop my anger during traffic

jam…..something like that…There is another matter that

is more significant to me, such as during working with

my subordinate. I was angered and I then investigated

in the similar way but it doesn’t goes away. I am still

angry.

Tan Ajahn : It is because your attachment to it is great.

In whatever situation, when your attachment is strong,

resolving it will be difficult. Whenever our attachment is

weak, resolving it will be easy. Whether our attachment

is strong or weak is dependent on how strongly we like

it, loving it more or less. If we like or love it strongly then


cutting it off will be difficult. On the other hand, if we like

or love it lesser then cutting it off will be easy.

Question M3 : This means in cases like this, we can

reduce it by cutting it part by part.

Tan Ajahn : Well, you should observe and see that

everything is impermanent and will ultimately end. No

matter how good or strong you love it the day will come

when all of us have to be separated. If we see that we

will have to be separated and will not be able to prevent

it, then we will be able to stop our attachment. The fact

is we don’t see this point where we will be separated.

We still think that we will stay together on and on without

coming to an end. For if we were to see that we can be

separated today or tomorrow, then by thinking in this

way, letting it go will be possible and easier….ought to

see anicca, dukkha, and anattā. All the answer to our

question lies in seeing anicca, dukkha and anattā. Only

then will we be able to let go.


Question M4 : A woman 10 years ago, goes through an

abortion because of difficulties in livelihood. Is that a

demerit?

Tan Ajahn : Was it her intention to go through the

abortion? If it is then it is a demerit.

Question M4 : It is related to difficulties in her

livelihood.

Tan Ajahn : Is it? Was it because of difficulties that

caused her to go through an abortion or was it due to

accident such as falling during walking. If an abortion is

done without intention then it is not a demerit.

Question M4 : Can it be resolved?

Tan Ajahn : No way to resolve this. Only wait on to

receive the consequences of this demerit.

Question M4 : Is there no way to correct it?


Tan Ajahn : Yes, there is a way. Make37 lots and lots of

merits, so that when we die, merits outweigh demerit

and we therefore need not receive the consequences of

the demerit. But then again, if we return to be born as a

human, we may end up in the stomach of that being

whom we had aborted before. We are the one that

aborted that baby (being) and we may or may not be

born out of that being stomach for we may be aborted

by that being.

Question M4 : There was a monk who saw an image of

a child at the door and he took that as the spirit of his

aborted son awaiting rebirth.

Tan Ajahn : This is not definitive. It could be just their

personal speculations and agitations. Whether it is born

or not has nothing to do with us. If it goes into birth, it is

its own responsibility. If it is not born, that is also its own

responsibility. Regardless of whether you know or not, it

is just so. There is nothing significant about it in anyway.

The significant thing is within our own mind. Is it

tormented (dukkha) or not? Is our mind in fear of


receiving the consequences of the bad Kamma? This

we can resolve by correcting this fear, this tormenting

and unsettling feeling (dukkha) of going to receive the

impending bad consequences, by accepting it. Then we

will not feel tormented (dukkha). Correct it RIGHT

HERE. It is better (this way). Do not correct other

people, whether he is going or not to rebirth is not a

matter concerning us. The matter concerning us is

whether our mind is tormented and unsettled (dukkha)

or not. If we train ourselves to accept the consequences

of bad action, then we will not feel tormented (dukkha).

Another way is to take this unsettling and tormenting

feeling to teach ourselves not to do demerit in the future.

Whatever benefit we get (from committing demerits) is

not worthwhile at all. If we conceive and give birth but

lack the wisdom (to care for it), then give the baby away.

It is much better than just killing him.

Question MC : For those who had abortion, is

meditation the best way to keep this resultant bad

kamma furthest away from us38.


Tan Ajahn : If we do not return back to be born again,

then we will not receive the resultant kamma. For

instance, Angulimala (a disciple of the Buddha) who

killed 999 people but once he attained enlightenment,

he only need to receive the resultant kamma in that life

(only). After death, he does not return back to birth

again. He need not fall into hell for killing 999 people.

Once becoming an Arahant, his merits have more power

to pull him up to the level of Nibbāna. His demerits lack

the power to fight back. The power of Nibbāna is very

strong.

Question MC : For those who had committed demerit

especially39 abortion if they continue to submerge40 in

deep remorse and brooding over it, then the resultant

kamma will not go away. Isn’t it? Phra Ajahn.

Tan Ajahn : Kamma will remain as kamma itself,

whether it goes away or not is a matter pertaining to

itself. But it is we ourselves that increase our own

suffering and discontentment (dukkha) to no benefit at

all. Dwelling and thinking (procrastinating) on this issue,


we end up creating new kamma within our own mind.

Creating new suffering because of not being able to let it

go41, relent through reasons and accepting42 it for what

it is. If we confront and accept it by thinking that, “This is

my wrong doing for lacking mindfulness and wisdom

(circumspection) in thinking and solving the problem in

ways that has consequences that leads to even more

ruin and loses. I should take the cause of this incident

as a lesson that in future I shall not repeat it. In this way,

it is better. For the suffering and pain is more than

happiness. Whatever benefit that we get is not worth it.

This then reduces the suffering and not let it add up (pile

up) even more. What is left is just the resultant Kamma

that we had done through abortion. Perhaps we may be

born again next life in the stomach of a mother whom

we had aborted in previous life before. We are thus not

born; we will have to wait for the next round. This is the

way it is.

Question MC : In that case, shouldn’t we meditate to

accept the impending consequences……


Tan Ajahn : Well, why not aspire not to return to take

birth but instead make sure you get to Nibbāna or as a

Sotāpanna. Before I thought that as a Sotāpanna

(stream enterer, 1st stage of enlightenment), we have to

return back to birth as a human but after further

consideration, I think Sotāpanna can still continue

practising (without human birth). Those who are

energetic (strong interest) in Dhamma can continue

practising just like Anāgāmī practicing in the brahma

plane. As such I don’t think there is a need to return as a

human. By not more than seven lives (as mentioned in

the tipitaka) does it also refer to births as an Angel and

Brahma for the next seven lives or seven lifespans as a

human. I am not sure. But my assessment is that there

is no need to return as human for the mind can meditate

without the need for a body. For suffering (dukkha) lies

within the mind and not the body. But having said so,

Sotāpanna may still return back as a human being

because their sensual and sexual desire still exists. Yes,

Sotāpanna may return as a human for seven lives for

the sake of sexual pleasure. But then sexual pleasure is

also possible as angel. It is the same. There is no need


to use the physical body for sexual pleasure. Spiritual

body with eyes, ears, nose and tongue can also fulfill it

as well. Having examined these for sometimes43, I think

there is no need to be a human again (for Sotāpanna).

Isn’t it? For angels can also have sex through the

spiritual eyes, ears, nose and tongue. For instances, we

are dreaming while being asleep. Dreaming well, we are

just like experiencing sensual pleasure through spiritual

eyes, ears, nose and tongue. We are not using the

physical eyes, ears, nose, tongue and body, only the

mind. This topic is brought up just for your (casual44)

listening. Certain aspect of the Dhamma when it is being

investigated is dependent on the mindfulness and

wisdom of each individual (and therefore not the same).

Question MC : Angels (Devatās) in general seek45

pleasure in their life time but Ajahn mentioned that there

are angels (Devatās) who are devoted to listening and

practicing Dhamma. What type of angel will give up

seeking pleasures?


Tan Ajahn : Well those group of angels like going to the

temple when they were humans before. Instead of going

overseas during a three-day holiday, they will choose to

come to the temple. Groups like these have strong

interest in Dhamma. Whenever they hear news of any

monks who can communicate with the angels, they will

gather to listen to the Dhamma.

Question MC : If so then angels that seek pleasure but

not meditating are those (as human previously) that

make merits only and not thinking of practising

Dhamma.

Tan Ajahn : Yes, making merits and maintaining their

virtue (morality, precepts, sīla). That is not making

demerits but only merits and as yet do not want to

meditate or come to the temple for meditation practice

or study the Dhamma sincerely and truthfully, only

contented with merit making and maintaining virtue

(sīla). Whenever there is free time, they will go

holidaying. Those who are keen on Dhamma will instead

come to the temple, study Dhamma but may not yet be


practising Dhamma, for they have yet to know the

benefit of meditation. Instead they take interest in

listening to Dhamma talks, seeking to increase their

knowledge. Having listened to the Dhamma, they will

eventually enter into the meditation practice in the

future. With wisdom as our foundation through listening

to Dhamma, then if we are fortunate enough, like the

mother of Buddha, she became a Sotāpanna after the

Buddha came to expound and teach her even though

she was an angel.

Question MC : Phra Ajahn, those who attained to

Sotāpanna, they should be able to practise by

themselves without the need of a guide, isn’t it?

Tan Ajahn : Yes, they have seen the noble truth

already. Know that discontentment (dukkha) of all kinds

arise out of our own desire except that they may not

know the path (magga) and had to find the path by

themselves. For instance, when sexual desire arises, for

which Sotāpanna are still subjected to but may initially

not know the way to correct it. Later on, they will know


by themselves through trial and error and finally come to

the understanding of using (contemplation on) anicca

(impermanence), dukkha (stress-discontent) and anattā

(not self) or asubha (loathsomeness) of the body.

(Referring to male) Seeing her as beautiful and

charming will turn on their sexual desire46. If they want

to stop it, they will have to seek ways to stop it. The way

to stop it is to see the ugly side of it. Inward knowing by

themselves, by trial and error, little by little, they will

eventually realize and know it. For they know that the

essence of it lies in the mind which is desire. The

technique to extinguish this desire is that we ought to be

able to see anicca, dukkha, anattā, ought to be able to

see asubha. Seeing Anicca is the same as seeing

asubha, isn’t it? Body is Anicca, isn’t it? Right now the

body is beautiful but come tomorrow it may become a

corpse. If we can see both sides of the same coin, then

extinguishing it will be possible. Extinguishing sexual

desire is possible. A Sotāpanna has escaped already

and he can proceed by himself. The only difference is

whether he can reach the final attainment earlier or

later. It will be dependent on his abilities. If his wisdom is


sharp then he will progress fast but if wisdom is blunt

then his progress will be slow. If he is attached and

involved in other kind of activities such as Phra Ananda,

from what we know, he was already a Sotāpanna but he

was stuck with the responsibilities of taking care of the

Buddha for altogether 20 years. There was no time for

him to meditate, to develop asubha (loathsomeness)

and other practices. But once the Buddha had let go of

his khandha (body) and attained Nibbāna, it took him

just a total of 3 months to attain enlightenment. This is

because he had the time (for self-practice), there was no

need for other work. This also applies to all of us. We

are working outside and thus wasting our time (our

opportunity). However if we choose to work (meditate)

here and not working outside, maybe attainment is

possible within 7 years just as the Buddha proclaimed. It

all lies with us to practice more or less. If we don’t

practise then surely it is not possible. The cause is just

our practice. We do not practise but choose instead to

seek money and getting involved in other activities,

caring for our father, mother, elder and younger siblings

etc…Some people considered this as the resultant


kamma to be stuck with our father and mother for they

are the one who raise us up. Forsake them not! Ought

to care for them first such as when they had lost their

mental and physical faculties and are not able to help

themselves. How can we forsake them, isn’t it?

Similarly, Phra Ananda was also stuck with taking care

of the Buddha. If we go along making merits in line with

our circumstances, we would still not be spiritually

bankrupt. Even though we had to stay taking care of our

father and mother, we still can do charity, maintain our

precepts and meditate as well. It is not that we have to

take care of our parents for 24 hours all the time.

Whenever there is free time, we can still meditate. The

only difference is that we will not be able to achieve

much more than without responsibilities. It’s just so.

Question MC : Is it possible for a monk who have

attained to Sotāpanna and later on disrobe to be a lay

person?

Tan Ajahn : Speaking from theoretical perspective, it is

possible. For a Sotāpanna still have sexual desires. We


can say that a Sotāpanna can have a wife but not so for

monks. Whoever (monk) wants a wife should disrobe.

Question MC : With regards to those who die in their

youth or old age, does it have anything to do with

demerits.

Tan Ajahn : Demerits in some aspect it leads to us

having shorter or longer life spans. People who have

shorter life span may be due to having created bad

kammas but demerit is not the only cause of shorter life.

Carelessness, inattentiveness47, taking alcohol and

intoxicated by drug, then drive (and ended in accident)

are not a result of past demerits but rather demerits (bad

kammas created) in the present moment. All these are

results of not being careful and circumspect. Even

mindless thrill seeking48 can also cause us to die earlier

such as teenagers racing against one another on

motorcycles. This may not be demerits of the past but

demerits in the present moment for lacking

circumspection and mindfulness. However, in some

cases we may be circumspect and careful but yet still


die, like falling down while walking and breaking the

head. Occurrences such as these are not demerits but

just accidents or unforeseen circumstances beyond our

control49. Death can be the result of many possible

causes. It can be due to demerits, due to carelessness,

due to unforeseen circumstances beyond our control. It

is not important that we should know why but it is

enough to know in general that creating demerit can

result in shorter life span. That does not necessary

mean that by not creating demerit our life will not be

shorter. It is still possible for our life to be shorter, for if

this world is to be destroyed today, everyone will have to

die. Isn’t it? Suppose today is the last day of this

world……all will die, people who create merits as well

as those who create demerits. Death is something that

has many possible causes.

Question MC : With regards to this body

loathsomeness (asubha) practice, should we just

observe it as asubha (only)? I have doubt in this

practice. Suppose we are to observe a person, we see

the intestine50, rectum etc but I still have many doubts in


many aspects of it. Are we to see it just like that, is it

real or not? Should we initially use our imagination

before we can truly see it and follow by experience? I

observed one lady, my eye got fixated and supposing

her backside, no matter how long I stare at it, I still do

not see an image but just a feeling that starting from her

backside and going further inside is the rectum, feces,

and intestine. There is no seeing of it as an image but

merely just a feeling. I do not know what to make out of

it.

Tan Ajahn : Well if it can ease our emotion (sexual

urge) then we can use it.

Question MC : Not necessary to see it as an image….

Tan Ajahn : Not necessary, it does depend on

individual. Some people are more suitable to practise

seeing images (of loathsomeness), by so doing

continuously, it will eventually be buried inside their

mind (heart). In the past, there were no pictures so they

had to see it at the cemetery. Using the image that we


had seen at the cemetery to remind ourselves when we

see someone with a beautiful face to reflect on what she

will be like when she passed away. Furthermore, when

we see a young lady, we can also see her as aging with

white hair, bent spine and wrinkled skin. Remind

ourselves that in future she will be like that. Whatever

techniques that can extinguish our emotions are

acceptable. In general, our sexual desire is aroused by

just looking at the front side. Well! Why not look at the

(loathsome) backside. We only think and see the front

side (face). Try thinking of her loathsome backside

(buttocks)….and foot also….only looking at the face but

not the foot, not seeing what is inside (the body). If we

can remember the loathsome (asubha) image seen

before, then this will greatly help to extinguish sexual

desire. Before this can work, we should train ourselves

beforehand, just like memorizing the multiple tables51 (or

A, B C….Z in kindergarten). If we do not practise until

we can memorize it then when the time comes to use it

we will be unable to do so. Practice is something vital for

it to be buried within the heart (citta). When the time

comes to extinguish sexual desire, this practice will


come in handy. But there are times when our sexual

desire is aroused, no matter how hard we recollect,

loathsomeness just doesn’t come up. Cannot see at

all......

Question MC : Shouldn't we use imagination (asubha)

to help with the recollection, memory.....

Tan Ajahn : Memory, memory just like memorising the

multiple tables (in the kindergarten). Similar to chanting,

we had to chant repeatedly and eventually when we can

memorised it, it will 'flow out ' anytime once we recollect

it.

Question MC : No need to be an image but just the

feeling is also ok, isn't it?

Tan Ajahn : Yes, whichever way is ok. However, in

most cases, it is the image that is not seen with our eye

closed. For instance, right now you think of your father

and you already see something of your father but it is

not a (vivid) image. We still know how our father looks


like, how mother looks like and similarly loathsomeness

as well. Need not see it as a (vivid) image like the way

we see with our naked eyes. For internal eye it does not

have to be an image. It can also be a memory that

causes (arouse) all kind of our feelings to arise (towards

that object).

Question MC : Because sometimes Tan Ajahn, those

who listened to Tan Ajahn teaching of asubha practice

are uncertain as to whether the image should be distinct

(vivid) or just a general idea and feelings......

Tan Ajahn : Both are possible. Sometimes while sitting

in meditation, we may see the image distinctly, just like

watching a movie and it can also happen in our dream

while asleep. It is possible and similar in both cases. In

our awakened state, we may or may not see these

images. We may recollect skeleton and see it there and

then, right through the skin and flesh. Either that, we

may also 'see' it through our recollection, not in the form

of an image but by reminding ourselves that “see these

heap of bones right here just underneath the skin and


flesh”. (Problem) is we do not think about it but instead

think about those things that we like. Those things that

we don't like, we do not think about (ignore) it totally.

Thus causes sexual desire to arise. However, if we were

to reflect and think about things (asubha) that we dislike,

then sexual desire will cease.

Question M5 : Currently, I am watching a TV program

series related to matter involving ghost. I like it very

much. A person by the name of Ah Dee, he can see and

communicate with the ghost. Is it real?

Tan Ajahn : You should ask him, I am not him..... Is he

truthful or speaks the truth? I don't know. Buddha said

that whatever people said, do not believe it 100%. Listen

through the ears and leave it at the ears. Examine

whether his claim can be verified and tested. If we

cannot verify and test it, then do not believe it 100%

because it may open the way for ourselves to be

cheated. Even the Buddha himself said that don't merely

believe but to test and verify it. This teaching of the

Buddha points out to us to not just believe except those


that you can test and verify by yourself. It is the same as

receiving the medicine from the doctor. Have faith in the

doctor’s good intention and integrity that this medicine

dispensed by the doctor can treat our illness. But you do

not truly know if it truly works until we take the medicine

as prescribed to verify it. We should believe in this

manner. If what the doctor gave us and we cannot verify

it yet, then we should wait and see. (With regards to the

TV program) till we can truly see the ghost ourselves,

we can then believe (infer) that perhaps he can see too.

If he can see it, so can I. If I can see it, so maybe he

can.

Question MC : If we can see it but became deluded,

then is it possible that we may also lost such ability?

Tan Ajahn : Seeing things like that simply have no

benefits in eradicating kilesas at all. That's just it but it

may lead us into delusion. This ability that we just talk

about is common people knowledge and ability that is

outside the scope of Buddhism52, by turning it into a

profession can be used as a livelihood. Just by


appearing in TV program, we can get money (paid), isn't

it? Though this kind of special ability can be used as a

livelihood, the knowledge and ability such as these

cannot be used to extinguish kilesas and lead us to the

path and fruition (magga and phala) right up to Nibbāna.

All these abilities and knowledge have no benefits to

those who want to seek deliverance from this round of

perpetual rebirth and death. As such when we do see

such phenomena during our meditation, do not take any

interest. Otherwise, we may be fooled by the kilesas and

be lea away into a trap. Thus we end up not meditating,

not investigating through wisdom, not seeing asubha,

and anicca, dukkha and anattā. For only seeing a pretty

and charming woman, one just disrobed, isn't it? An

example of this happens (not too long ago). This is

because of not contemplating loathsomeness (asubha)

definitely. Had he been contemplating on asubha then

he will not be deluded (lost his way). Enough for

now.......the time is up. Come again next time.

Audience : Sadhu !.......


Glossary

The following is a list of Pāli and Thai words as used in

the text together with a brief translation and comment

when necessary.

Ajaan, ajahn, achaan, etc.: (Thai). Teacher; mentor.

Equivalent to the Pāli ācariya.

Akusala: Bad, demerit, unskilful.

Anāgāmī: Someone who has reached the third stage of

the path, the stage before Arahant.

Anicca: Impermanence, transience, instability.

Anattā: Not-self; the truth that all phenomena are

devoid of anything that can be identified as “self”. This

means that none of the physical and mental

components of personality (the 5 khandhas ) make up

an entity, either individual or collective,nor can a self-

entity be found anywhere within the heart (citta).


Therefore, what is experienced as being an abiding self

is no more than a phantom personalityborn of ignorance

and delusion – inherently transient, unstable, and bound

up with suffering.

Appanā: Full-absorption samādhi. In appanā samādhi

the citta completely ‘converges’to the very base of

samādhi. Perceptions of body and mind totally

disappear from awareness at that time, leaving only the

essential “knowing nature” of the citta alone on its own.

Clear, bright, and expansive, the citta simply “knows”.

There is no object, no duality, just “knowing”. The

previous sense of dividedness is replaced by a wholly

unified mental state, and a feeling of pure and

harmonious being that is so wondrous as to be

indescribable. This is the advanced stage of samādhi.

Arahant: One who is worthy, one who reached the

ultimate state of Nibbāna.

Āriya: Noble.


Arūpa: Formless.

Asurakāya: The population of Asuras. The Asuras are

in the realm below the human realm and they consist of

warlike beings, constantly at war with the gods.

Asubha: Unattractiveness, loathsomeness, foulness.

The Buddha recommends contemplation of this aspect

of the body as an antidote to lust and complacency.

Bhikkhu: A Buddhist monk; a male member of the

Buddhist Sangha who has gone forth into homelessness

and received the higher ordination. In Theravāda

countries today, bhikkhus form the nucleus of the

Buddhist community. Living entirely off donations of food

and other basic requisites, their monastic lifestyle is

based on the principles of poverty, celibacy, virtue, and

meditation.

Bodhi: Awakening; enlightenment; transcendent

wisdom. Bodhi is equated with perfection of insight into


the Four Noble Truths and the realization of Nibbāna,the

cessation of all suffering.

Brahma (brahmasā): Celestial beings who inhabit the

first three realms of the Fine Material World. Beings

reborn into those sublime realms are said to have some

experience with the meditative absorptions (jhāna).

Consequently, brahmas have extremely refined bodies

composed of pure light and experience extremely

refined degrees of mental pleasure. When the good

kamma that sent them to those realms is finally

exhausted, these beings pass away and are reborn

again somewhere else, in a realm of existence suitable

to their remaining kamma.

Buddho: Supremely enlightened. A traditional epithet

for the Buddha, buddho is a preparatory meditation-

word (parikamma) that is repeated mentally while

reflecting on the Buddha’s special qualities. In its

simplest form, one focuses attention exclusively on the

repetition of “buddho”, continuously thinking the word

“buddho” while in meditation. One should simply be


aware of each repetition of “buddho, buddho, buddho” to

the exclusion of all else. Once it becomes continuous,

this simple repetition will produce results of peace and

calm in the heart.

Citta: That underlying essence of mind which manifests

as feeling, memory, thought and consciousness. In its

pure state it is indefinable and beyond Saṁsāra.

Dāna: Giving, making gifts.

Demerits : Bad, unskillful ,corrupt.

Desana : The Teachings of Dhamma; Dhamma talks.

Deva; Devatā: An angel like being of the Deva–realms

which are immediately above

the human realm.

Dhamma [Skt. dharma]: (1) Event; a phenomenon in

and of itself; (2) mental quality; (3) doctrine, teaching;

(4) nibbāna. Also, principles of behavior that human


beings ought to follow so as to fit in with the right natural

order of things; qualities of mind they should develop so

as to realize the inherent quality of the mind in and of

itself. By extension, "Dhamma" (usu. capitalized) is used

also to denote any doctrine that teaches such things.

Thus the Dhamma of the Buddha denotes both his

teachings and the direct experience of nibbāna, the

quality at which those teachings are aimed.

Dukkha: Stress; suffering; pain; distress; discontent.

Ekagattārammana ; Ekaggataarom:

Singleness of preoccupation; "one-pointedness." In

meditation, the mental quality that allows one's attention

to remain collected and focused on the chosen

meditation object. Ekagattārammana reaches full

maturity upon the development of the fourth level of

jhāna.

Jhāna: Various states of meditative absorption,

including the four rūpa and the four arūpa–jhānas.


Kamma: Lit: “action”. But in Buddhism, action of the

body, speech or mind which has a moral content of

good, bad or neutral. Such action brings back a

corresponding result.

kaṭhina: A ceremony, held in the fourth month of the

rainy season, in which a sangha of bhikkhus receives a

gift of cloth from lay people, bestows it on one of their

members, and then makes it into a robe before dawn of

the following day.

khandha: A heap, but usually referring to the five

khandhas, these being, the

body, feeling, memory, thought/imagination, and

consciousness.

kilesa: Defilement — lobha (passion), dosa (aversion),

and moha (delusion) in their various forms, which

include such things as greed, malevolence, anger,

rancor, hypocrisy, arrogance, envy, miserliness,

dishonesty, boastfulness, obstinacy, violence, pride,

conceit, intoxication, and complacency.


Kubar : Phra or Bhikkhu, (Isan) north eastern Thailand

way of addressing junior monk.

Pāḷi: The canon of texts (see Tipiṭaka) preserved by the

Theravāda school and, by extension, the language in

which those texts are composed.

LuangPu; LuangPor : Central Thailand word for

Venerable Father.

LuangPii : Central Thailand word for Junior Monk.

Merits : Good, virtuous, skillful.

Nibbāna: The ultimate goal of Buddhist training. Lit:

“Extinguished”.

Nimitta: A sign. In meditation practice, a mental image

which is usually

visual.


Paccekabuddha: Private Buddha. One who, like a

Buddha, has gained Awakening without the benefit of a

teacher, but who lacks the requisite store of pāramīs to

teach others the practice that leads to Awakening. On

attaining the goal, a paccekabuddha lives a solitary life.

Parikamma: Preparatory practice. Preparatory

meditation.

Preta: (Peta in Pāli); The dead, departed, a hungry

ghost.

Rūpa: Form, shape, the body.

Sakadāgāmī: The second of the four stages culminating

in Arahant.

Samādhi: Absorbed concentration which has many

levels and kinds.

Phra: (Thai). Venerable. Used as a prefix to the name of

a monk (bhikkhu).


Sādhu: (exclamation) "It is well"; an expression showing

appreciation or agreement.

Sakkāya-diṭṭhi: Self-identification view. The view that

mistakenly identifies any of the khandha as "self"; the

first of the ten fetters (saṃyojana). Abandonment of

sakkāya-diṭṭhi is one of the hallmarks of stream-entry.

Saṃsāra: Transmigration; the round of death and

rebirth.

Sangha: A group of at least four Bhikkhus, the order of

Bhikkhus.

Saññā: Memory.

Sankhāra: Formation, compound, fashioning,

fabrication — the forces and factors that fashion things

(physical or mental), the process of fashioning, and the

fashioned things that result. Sankhāra can refer to

anything formed or fashioned by conditions, or, more


specifically, (as one of the five khandhas) thought-

formations within the mind.

Sīla: Morality, moral behaviour.

Sīlabbata–parāmāsa: usually translated as attachment

to rules and rituals”. But many who practise the way of

Buddhism are not satisfied

with this and feel that it concerns morality more than

rules and rituals.

Sotāpanna: Stream winner. A person who has

abandoned the first three of the fetters that bind the

mind to the cycle of rebirth (see saṃyojana) and has

thus entered the "stream" flowing inexorably to nibbāna,

ensuring that one will be reborn at most only seven

more times, and only into human or higher realms.

Sukha: Pleasure; ease; satisfaction. In meditation, a

mental quality that reaches full maturity upon the

development of the third level of jhāna.


Supramundane : Transcendental; beyond this physical

world.

Than, tan: (Thai). Reverend, venerable.

Theravāda: The "Doctrine of the Elders" — the only one

of the early schools of Buddhism to have survived into

the present; currently the dominant form of Buddhism in

Thailand, Sri Lanka, and Burma. See also Hīnayāna.

Taṇhā: Craving — for sensuality, for becoming, or for

not-becoming (see bhava). See also lobha (greed;

passion)

Tipiṭaka [Skt. tripiṭaka]: The Buddhist (Pāli) Canon.

Literally, "three baskets," in reference to the three

principal divisions of the Canon: the Vinaya Piṭaka

(disciplinary rules); Sutta Piṭaka (discourses); and

Abhidhamma Piṭaka (abstract philosophical treatises).

Upekkhā: Neutrality, equanimity, indifference.


Vedanā: Feeling — pleasure (ease), pain (stress), or

neither pleasure nor pain.

Vipassanā: Clear intuitive insight into physical and

mental phenomena as they arise and disappear, seeing

them for what they actually are — in and of themselves

— in terms of the three characteristics (see ti-lakkhaṇa)

and in terms of stress, its origin, its disbanding, and the

way leading to its disbanding (see ariya-sacca).

Viññaṇa: Consciousness; cognizance; the act of taking

note of sense data and ideas as they occur. There is

also a type of consciousness that lies outside of the

khandhas — called consciousness without feature

(viññaṇam anidassanam) — which is not related to the

six senses at all.


Related website for further readings

More teachings on Theravada Buddhism and

contemporary Thai Forest Tradition can be obtained

from the following website;

www.kammatthana.com , www.phrasuchart.com

Recorded Mp3 teachings of Ajahn Suchart Abhijato in

English and Thai.

www.accesstoinsight.org

- English translation of Theravada Tipiṭaka

- Some Translation of the teachings from the Thai

Forest Meditation Master

www.forestdhamma.org

Translation in various languages on the teachings by

Luangta Mahā Boowa

http://www.kammatthana.com/

http://www.phrasuchart.com/

http://www.accesstoinsight.org/

http://www.forestdhamma.org/


Appendix

Table of Time, Paiboon+ Pronunciations, Thai Script,

Explanations’

No Time Paiboon+ Thai Script Explainations

1 5;40

yaan-a~

wa~gaat ยานอวกาศ Spacecraft ; Spaceship

2 7;00 pa~lit ผลต

generate (e.g. heat); manufacture; output

(produce, e.g. data); produce (make, create);

turn out (produce)

3 8;16 cha~raa ชรา

aged (having lived long); old (not young) ; senile

(old)

4 14;12

buuak lop kuun haan

gan

บวก ลบ คณ หาร กน

plus, minus, multiple , divide , together ; To

Compute, calculate ; excellent right thinking ;

final results

5 15;35 wi-tii วธ means , method

6 16;52

ar bye yar

muk อบายมข

Bad , degrading , lowly , actions leading to

deprivations

7 16;55

puuak-kon-chuua

pen mitr คบคนชวเปนมตร Socializing with evil

people

16;55

kuam giiat-kraan ความเกยจคราน

idle (lazy); inactive (lazy)

8 18;22 ram-ruuai ความร ารวย riches

9 18;51

ar Kart

peryarbart

อาฆาต พยาบาท vengefulness

10 18;52 gɛɛ-kɛɛn เครยดแคน Hatred, animosity

11 18;53 joom weng

จองเวร จองกรรม

hit back against one another


joom kam

12 18;54 groot ken groot kern

โกรธแคน โกรธเคอง Very angry

13 24;05

jun-jʉʉa

luung kai จนเจอ Support

14 33;15 ban-daan บนดาล

cause ; create (esp. by supernatural means);

produce (make, create)

15 33;35 nʉk-yaak นกอยาก fancy (want)

16 48;14 toot โทษ

penalty (foul); punishment (penalty)

;disgusting ; revolting

17 50;38 pliia เพลย exhausted ; tired

18 50;41 sa~mɔɔng pon สมอง mentally drained

19 51;38

sear duay

sum pai เสยดวยซ าไป But instead it is better

20 51;48 wan char ก าลงวงชา rejuvenated

21 56;28

han saai

han kwaa หน ซาย หน ขวา

turn , veer(for person, e.g. head) left or right

idiom – ordering others to do according to our

bidding.

22 57;00 ngɔn งอน inclination, bent on, dead set

57;00

pen ynang

noi jai เปนอยางไรกได displease or whatever

23 59;18 tiiam เทยม artificial , fake

24 1;00;29

praak-

pluck-jaak-

gan พลดพรากจากกน

parted or separated

from one another

25 1;01;13 prakam ประการ factors ,aspect

26 1;03;42 siiang pai เสยง ภย risky and dangerous

27 1;05;23 bpra~pee- ประเพณ tradition, custom


nii

28 1;05;58

lai-ngae-

lai-boom หลายแงหลายมม

an idiom : it means many aspect (literally

means many edge and

many corners)

29 1;06;42 chai gain ใชเกณฑ

use measurement; by

means of

30 1;13;32 it-ti-rit อทธฤทธ supernatural ; force (might) ; power (might)

1;13;32

bpaa-dti~

haan ปาฏหารย miracle

31 1;18;37

pen

dtuua...

sa~mɔɔng

ตวตวถวง, ไมไดถอนสมอ

going against the grain;

opposing forces

32 1;20;19

kao chau

choaw ขาวฉาวโฉ popular in a bad way

33 1;20;29 soon klang kar ศนยการคา departmental store

34 1;20;53

hair gern

pai แหกนไป

go in drove ; go in

groups

35 1;22;47 it-ti-pon อทธพล influence

36 1;23;26

raai-la~iiat..dtit

gap

มรายละ เอยดมาก,

มกบดกมาก

many details and easily

stuck in traps ;

complicated with many traps that one can fall

into it.

37 1;31;36 cha~lɔɔng ฉลอง observe ; celebrate

38 1;33;40 han-tii-sut หน ทสด furthest away

39 1;34;23 Ko-row-nee กรณ especially

40 1;34;28 jom praa จมปลก

sink (submerge, drown)

into ruin (destroy)

41 1;34;49 proong-jai ปลง lit : mental release ; let go

42 1;34;50 dtaam - jai ท าใจ go along with it ; accept it for what it is.


43 1;37;00 long-tim บางท sometimes

44 1;37;22 puut-kui พดคย just casual talk

45 1;37;37 survey เสวยสข seek out

46 1;39;57

kwaam-

krai ความใคร lust; libido; passion

(lust)

47 1;43;22 nɔɔn-jai นอนใจ

nonchalant (indifferent); unconcerned

(unworried)

48 1;43;34

kreung-

kanong คกคะนอง mindless thrill seeking

49 1;44;07 sin-sut- wi-sai สงสดวสย

Lit : final (ending) ,object of senses ; at

one's wit end; unforseen

forces beyond one's control

50 1;45;56 lam-sai ล าไส bowel; intestine

51 1;47;21

tɔng -su -

kuun ทองสตรคณ

recite (as from memory)

multiplication table

52 1;51;26

de-va-lah-

chan

vicha เดรฉานวชา knowledge outside of

buddhism

53 0;24 rap ruu รบ ร lit : receive & know ;

aware (know)

54 0;26 kwaam-ruu-sʉk ความรสก feeling; emotion, texture

55 38;17

sa dtɛɛ

waa ruu สกแตวาร

lit : used for emphasis

(only-that) aware (knowing); just know;

merely know

Mind and Its Endless Rebirth

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